Om Sham Shanaishcharaye Namah
in Kanya Rashi
Saturn in Virgo
karma of criticism, argument, blame, accusation, dissatisfaction, disagreement, logical analysis, error detection, problems, disease, divorce, victimization, betrayal, exploitation, servitude
superb placement for public servants, social workers, physicians in public medicine, military officers, health scientists
Lake Tahoe, California
The resistance to the unpleasant situation is the root of the suffering.
~~ Ram Dass
Shani-1 = resistance to impulse + obligation to maintain respectability
Shani-3 = messages, meetings, evangelism, courage
Shani-4 = resistance to parents + obligation to protect home culture
Shani-5 = resistance to celebrity-romance + obligation to regulate creativity and children
Shani-6 = resistance to servants + obligation to regulate the workplace, the workers
Shani-8 = resistance to hidden forces + obligation to lawfully keep secrets
Shani-9 = resistance to father-guru-religion + obligation to regulate the preacher- priests
Shani-10 = resistance to leadership roles + karmic obligations to hold iconic, highly visible public roles
Shani-11= resistance to friendly association + obligation to regulate earnings
Shani-12 = resistance to retreat foreign lands + obligation to take lawful sanctuary while hosting the wisdom of the ancestors
Karmic struggle to release the fear of Exploitation and Servitude.
Similar to Shani-Mithuna, there is a constant responsibility of problematizing and negative thinking when Shani occupies a rashi of Budha, involving a blanket presumption that whatever the 'problem' is, it is likely to get worse.
Furthermore, no matter what evidence of positive change might be noticed by others, Shani-Kanya may find the horizon of opportunity for positive improvement to be extremely limited. Seva is typically the best and often the only viable option for a peaceful lifestyle.
Neutral Rashi for Shani.
*Seva*Service ministry can be exceptionally efficacious in the task of burning off the ignorance karma of Shani-Kanya .
Self-criticism and a crippling perfectionism which is an expression of the pervasive, structural fear (Shani) of making an error in logic.
This fear is compounded if there happens to be Shani drishti to emotional Chandra.
Shani delays but He does not deny. The native can achieve (Shani) anything that other graha want esp Rahu who burns with desire (and again a more excruciating wait if Shani casts drishti upon Rahu).
However it is Shani's job to ensure that the wait is long.
The wait is long because there is work to do, and the nature of the work is to eliminate fear of criticism.
Those who fear criticism are often raised in a home where criticism and perfectionism are used to control the children. Intimidating criticism and complaint (Kanya) about imperfection and error is used to exploit new beings. Blame, whether overt or subtle, is applied by the parents, the government, the local authorities.
Kanya, misappropriation, mis*giving, mis*take
The children develop anxiety (Shani) about making mistakes.
As a result, the children develop the habit of being critical of others (either silently or announcing it) as a way of shielding their fear of humiliation.
Shani fears Mangala. Shani-Kanya dreads being attacked by criticism.
Shani-Kanya's survival response to the threat of invasive criticism tends to be proactive criticism. The native complains constantly (albeit often silently) which creates a psychic shield intended to ward off the invasive complaints of others.
Accusing behavior of course creates distrust in the home and the workplace. Relationships personal and professional may seem incapable of sustained balance.
A moment of truth may occur during Surya periods, if Surya is strong. Surya often is able to shine a bright light upon the subtle, embedded sense of obligation (Shani) to blame, accuse and "problematize" others. However this is not usually a pleasant experience at first. Cold, dark-blue Shani is quite happy living in hospitable greenish Kanya rashi and Shani does not like Surya's overly clarifying yellow-orange bright lights!
Shani's survival pattern can be painful to see.
The native is often unaware that constant criticism is hurtful and furthermore the accusative stance may be causing the native to become disliked.
One has been socialized (Shani) to point out the errors of others, and it may seem not only normal but also intelligent and proper to continue to do so.
Intelligent Discrimination Budha-Kanya
Sharply technically discriminating Budha finds His uchchamsha in Kanya. Budha-Kanya is an agent of detailed, highly rational analysis which is entirely mental, occurring in the world of thought. Budha-Kanya is simply an articulate announcer and His reports carry no inherent social or interpersonal judgment.
Punitive Discrimination Shani-Kanya
By contrast, Shani's uchchamsha is Thula = social justice, balanced contracts, and fair treatment under the law. Shani is welcome in Kanya the rashi of friendly Budha, but Shani is unable to make fine distinctions.
Shani is blunt, not sharp. Shani is material, not mental. Shani-Kanya criticizes chronically, but His criticism is insufficiently discriminating and therefore its results are logically incomplete. Shani is ignorant (not-knowing, in darkness).
Shani-Kanya generalizes at the level of "class" in His logic and He typically fails to achieve true accuracy because He does not examine an adequate amount of specific data. Uchcha-Budha on the other hand can process a tremendous amount of detailed examples in order to prove any rule; thus the rules concluded by uchcha-Budha are typically well-proven.
Rather than pursue a complete analysis, Shani repeats a litany of truisms and social generalizations. Shani-Kanya's main categorical tool is social rank, class, hierarchical location.
Anxiety about Correct Behavior
Shani-Kanya can mark a person who has anxiety about their own mistakes and who criticizes others as a survival method of controlling that fear.
If consciousness remains low while Shani gains power due to favorable bhava, one may experience a continuous obligation to criticize the people who serve in social governance (Shani).
However if consciousness is high, one may exercise the more beneficial level of critical thinking which analyzes the guiding ideas, systems, and programs which inform and instruct social policy.
Criticism Karma embedded within Social Norms
Shani-Kanya's complaining, analyzing, assigning blame and error is so structurally normalized into the personality that it seems obligatory.
Discovery of Shani fear and its power to block progress in life is often a long-delayed process because Shani embeds His karmic resistance into the fabric of society, beginning with parents and continuing into the hierarchical structure of social government.
However it can be detected, primarily by the method of tracking patterns in one's own failure to reach goals. Whenever a goal is cherished and yet the experience is delay upon delay, scarcity after scarcity, the pinch of insufficiency, "not good enough" it can be surmised that one is in the process of earning wisdom via the steps and set-backs experienced in blocked movements toward that important goals.
Conclude the Karma
The lesson of Shani-Kanya is that it is often helpful to criticize society, criticize ideas, criticize behaviors, criticize external objective things. Clear and objective analysis is a splendid mental tool granted to humans by Divine providence, and it can be very useful when properly applied.
However it is never beneficial to criticize people. Behaviors, yes - people, no.
In fact, for the Shani-Kanya nativity, criticism of other beings must slowly but steadily replaced with compassion for all beings.
The kernel of the lesson is indeed to sloooooowly overcome the early training that was received by early karmic agreement with the beings who were scheduled to be the parents. And sloooowly replace the presumption that it is necessary to correct others, analyze and report upon the errors of others, and judge the worthiness of others.
With time, an understanding comes that what appear to be character flaws displayed by the people surrounding one's life are indeed organically correct traits for those individuals at their precise location on their own spiritual path.
Once the wisdom of "errors are not possible on the spiritual path" is established, then it becomes possible to employ Shani-Kanya's sharp analytical skills to more helpful tasks. Critical analysis of public (Shani) logic such as errors in government legislation or social programming can be very helpful when offered in a spirit of true service (Kanya).
However Shani-Kanya must be ever-diligent to distinguish (Kanya) between criticism of persons (unhelpful, ultimately boomerangs upon oneself) versus criticism of objective ideas, plans, systems, laws, regimes, behaviors, situations.
Shani-Kanya can be a genius of eliminating pollution (Kanya) which is extremely pervasive, particulate, nearly undetectable because it is so deeply embedded into the material reality.
Not only physical pollution but also social pollution, such as bigotry and prejudice -- and interpersonal pollution, such as blaming others for one's own karmic dilemma.
Blame and bigotry are crippling errors of thought which Shani-Kanya is extremely well suited to *systematically* eliminate via criticism of the erroneous logic (Kanya).
Shani-Kanya is a superb placement if correctly understood and applied, with the mature understanding that everything related to Shani takes a loooooong time to achieve.
Similar effects compared with Shani in Ari Bhava.
An excellent position for:
any professional dealing with victims and 'victimology' = the problematizing argumentation of ego-attachment to suffering
exponents of blame, accusation, he-said/she-said karma in relationship betrayal
advocates for the poor and exploited
physicians dealing with chronic, iatrogenic, and environmentally-caused disease
negotiators dealing with chronic ethnic and religious conflict
social workers serving clients with domestic violence and addiction cycles; repeat offenders in the criminal system; those suffering "generational poverty"
entertainers serving a socially marginalized audience
One is obliged (Shani) to pursue chronic (Shani) arguments (Kanya) and apparently irresolvable conflicts (6) embedded into the very framework of society (Shani).
Karma of persistent and intractable (Shani) problems (Kanya) manifest in the lower classes, amongst the ignorant and unhealthy, or in the company of those committed to maintaining conflict .
In sum, one is charged to work continuously upon problems regarding which there is chronic resistance to a solution.
Preference for defining an argument rather than envisioning a solution to the problem.
On a personal level, one may complain regularly (Shani) about marital, health or financial problems. These difficulties are typically the result of one's own belief in the fixed (Shani) nature of marital or physical disharmony, and often also the result of a family pattern of resignation to repeating dysfunction rather than acceptance of possibilities for change.
At the lower levels, one may be locked into a repeating set of personal problems which enforce a continuous inner argument . Personally prone to complex illnesses and financial troubles.
Higher levels include professional medical service and legal service to the victims of broken contracts; here the argument is just as detailed and the problems just as chronic, but one is fortunate to serve others rather than to suffer personally.
On a social level, the service professional may feel burdened by sobering, highly organized knowledge about social problems especially poverty, oppression, and disease. Lower consciousness is to negative outcomes; higher consciousness is neutral toward negative outcomes. Concerned with chronic world ailments like war, famine, epidemic disease, pollution and overpopulation.
On a personal level, the employees or servants (Kanya) withhold approval. Much struggle in the workplace due to absenteeism. The work of inferiors falls upon one's shoulders. One feels beholden to the servants or the workers.
Often a lower-level manager who becomes enslaved to the small details of operating a shop or corporate department, or a farmer who has trouble from livestock or unproductive farm-hands.
Digestive complaints due to worrying about getting the work done on time.
Displaced analysis due to trauma of extreme conflict. The child of persecution and war, esp. war between the parents. Fearful. Life is about having problems. Will not allow a problem to be solved. Disliked and mistreated by problem-solvers such as physicians, financiers, and police.
Shani in Kanya = chronic (Shani) complaining (Kanya).
The nature of the delay (Shani) is that until the distinction is established between criticism of subjective persons versus criticism of objective social behaviors, one remains locked into the obligation to remain unsatisfied.
Satisfaction = balance = 7. Kanya = 12th-from-7 = unsatisfied.
Criticism used as a method of social control. The analytical mentality is trapped in Shani's negative materialism, and Shani-Kanya is bound to an endless cycle of criticize-and-complain.
Along with Shani's characteristic materialism, Kanya is a challenging position for happiness in intimate relationships.
When Shani gains strength in kendra, a disordered process of internal argumentation = perfectionism may define the mentality.
Under oppression of perfectionism, no statement or behavior is valid unless it's perfect.
Tyranny of self-doubt, chronic complaining and persistent lack of confidence may become pillars (kendra, corners) of the personality.
Shani-Kanya is particularly virulent in navamsha, where is indicates a pattern of litigious argumentation within core partnerships..
Like all Shani-related matters, the effects of Shani-Kanya may improve with maturity. Intentional self-correction may increases with bitter experience, and certainly prospects will improve after the age of 60.
Shani in Kanya = enforced complaining and fault-finding. A sour or irritable feeling due to poor intestinal digestion, ultimately due to poor "mental digestion". Cranky and chronic malcontent. In navamsha 1, native is a very difficult marriage partner who picks at the spouse. In navamsha 7, same irritability and fault-finding in the behavior of the spouse.
May prosper in all professions which require argumentation and control of fine details. A careful bookkeeper capable of sustained discipline in handling extensive financial detail.
|Das says of Shani-Kanya,||
"During Saturn ruled periods especially,
At the same time,
|file update: 27-Apr-2013|
H.H. Dalai Lama. (1997). A
Policy of Kindness: An Anthology of Writings By and About the Dalai Lama
Compiled and edited by Sidney Piburn, foreword by Sen. Claiborne Pell.
"Progress comes by maintaining
constant effort in daily practice."