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Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala

Shani occupies 2nd-from-Chandra

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] [dikbala]
  8. [Shani in classroom-8]
  9. [Shani in classroom-9]
  10. [Shani in classroom-10] [svabhava]
  11. [Shani in classroom-11] [svabhava]
  12. [Shani in classroom-12]

  1. [Shani-Mesha] [nīcha]
  2. [Shani-Urisha]
  3. [Shani-Mithuna]
  4. [Shani-Karkata]
  5. [Shani-Simha]
  6. [Shani-Kanya]
  7. [Shani-Tula] [uchcha]
  8. [Shani-Vṛścika]
  9. [Shani-Dhanus]
  10. [Shani-Makara-Draco] [svakshetra]
  11. [Shani-Kumbha] [svakshetra] [mulatrikona if within 0-20 deg]
  12. [Shani-Meena]


OM sham shanaishcharaye samah

Professor Shani

Sauri - Sauron

Shanicarya - Sanisvaraya

Shanideva Bhagavan

अर्कपुत्र arka-putra = son of Sun

नीलवसन nīla-vasana = dark-blue visage

काल kāla = time

resides in


कोशागार kośā-gāra = cask, case, treasury, storehouse

कुटुम्ब kuṭumba = family, household, relation by descent

कुल kula = clan, tribe, race, flock, herd

धन dhana = capital, surplus, valuables, storage

Saturan - Sauran

Sætern - Saturnus

the seventh one - Satu = Saturday

kevan - kaiwan




kρονος - kronos



El - Eli

// The Old Sun // the best Sun //


the second house


must conserve, collect, catalog, tell tales, speak-and-sing

cautious, conventional traditions

scarce resources define the family line

Old hoards. Old knowledge. Old treasuries. Sighr.

Truths that Cannot Be Mentioned


" 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

QUOTATION Hosea 4:6,

[King James Version, 1611-CE]

“My people are destroyed for lack of knowledge:

because thou hast rejected knowledge, iwill also reject thee, that thou shalt be no priest to me:

seeing thou hast forgotten the law of thy God, iwill also forget thy children.”



" Continuing to fill a pail after it is full, the water will be wasted.

Continuing to grind an axe after it is sharp, will wear it away.

Excess of light blinds the eye.

He who possesses moderation is lasting and enduring.

Excess of sound deafens the ear.

Excess of condiments deadens the taste.

Too much is always a curse, most of all in wealth."


Mt. Hood, Oregon

the view from Trillium Lake

QUOTATION from ~~ Bashar

"Begin with Self Valuation.

For many people the most difficult thing is learning to value themselves.

As they have forgotten their connection with the Infinite, they have been taught to think of themselves as unworthy.

Without an understanding of your value, the reality you experience, which reflects what you believe is most possible, can only reinforce the belief that you do not deserve happiness, peace..." [end quote]


B.V. Raman . (1992, 4th ed.). A Catechism of Astrology . Part I, p. 100

" Q. 124 :

In Bhavartha Chandrika , it is said Saturn in 2 makes one a fool and a villain.

According to Bhargava Samhita , Saturn in 2 makes one learned.

How do you reconcile these two statements ?


Ancient authors generally emphasize different aspects of the question in their own way.

  • According to Bhavartha Chandrika , Saturn , if weak and afflicted, makes one a fool and a villain.

  • If he is strong and well aspected, he makes one learned.

Saturn, amalefic by nature, can become a benefic by position and strength.

  • In such seemingly contradictory statements, we have to be guided by the explanation given by other authors.

  • In Skanda Hora for instance, it has been specially stated that a strong Saturn is not evil but capable of doing good.

Saturn gives good Raja Yoga in certain positions."

Bhava-2 represents money, banking, valuation, pricing, family heritage, language, knowledge lineages, traditions, genetics, breeding, storage, and asset containment inter alia..

VOCABULARY for Shani-2

Food and Knowledge

Family Values Lineage regarding Storage Reserves

  • dry
  • brittle
  • rigid
  • hard
  • preserved
  • durable
  • cheap
  • commonplace
  • socially approved
  • standardized
  • slow-release
  • easily stored
  • preserve
  • reserve
  • conserve

SHANI-2 financial pinch

  • budgeting
  • thrift
  • preserve
  • limit
  • resource exhaustion
  • discipline
  • penny-pinching
  • fear of starvation (not actual starvation)
  • frozen assets
  • saving
  • scrimping
  • economizing
  • fear of waste (not actual waste)
  • system assets valued more than personal assets
  • reduced accounts
  • pinched pocketbook
  • skint

LEARNING PATHWAY of Shani-2 may involve necessary dealings with

  • invalidation (2 values) in myriad forms
  • requirement to preserve rigidly structured lawful values

  • limitations in matters of family, food, finance, language, heritage

  • fulfillment of social duty may limit the size of the family treasure-chest

  • family lineage may contain a fearful narrative of scarcity, restriction, resistance, rules, old (preserved) food, and stiff social convention

  • Elders, such as grandparents, may hold the center of the family

  • resistance to truth, often imposed by class-conscious elders and hierarchs who are maintaing a regime

  • duty to Conserve the Keep

  • elder authorities may attempt to invalidate one's knowledge or wealth

  • reduces, regulates, and constrains the Keep and the Keepers

  • a paucity of available reserves

  • intimidated by difficult financial decisions

  • storage -limiter, fearful conserver; intimidated by difficult savings decisions

  • obligation to maintain memory

  • tired from talking

  • resistance to privileged lineages

  • rigid dry eyes

    seizure of face, jaw, tongue, or throat

  • fear of ignorance and starvation

  • pragmatic, realistic speech and song

  • delay in the second marriage

Perceived punishment-energy may be applied toward acts of speaking (2) truth that is not socially accepted or not permitted within the family-lineage.

Professor Shani's classroom in bhava-2 features the experience of matching the fear of the family of origin , fear of the lineage, fear of language, fear of collected wealth, fear of treasury, fear of food, fear of talking.

Shani's instruction = "stop matching that which is not lawful to you" (stop matching the fears of others) and proceed with care.

Worth * Value * Evaluation * Assessment (2)

Shani-2 does not indicate dehumanization nor any specific ideological rigidity (see Shani-9). Rather, shani's narrative of insufficiency and constriction seeks to limit the unique personal independent entitlement to the treasuries of knowledge and material wealth.

One who has chosen to be born in a nativity featuring Professor Shani in classroom-2 is definitively intending to experience the deprivation and delay of valuation. Typically, the native is born into a family with a genetically encoded scarcity lineage. The family imposes [Shani] strict rules which limit and restrict the movement of the native. The family lineage draws from akashic experiences which structure the expectations of the family in ways that impose tight and unforgiving restrictions upon in financial, nautritional, linguistic, musical, and sensual entitlements.

The family lineage requires uniformity and conformity to the lowest-common-denominator standard for social behavior. The family culture is materialistic, unsupportive, unavailable, punitive, restrictive, fearful, lawful, disciplined, and hard-working. Physical survival, aculture of self-denial, rigid legalism, and sensual deprivation are distinctive elements of Professor Shani's classroom experience. One may be punished for breaking any perceived rule. In particular the rule against non-essential material acquisitions is a keynote of Shani's austerity program.

Before entering the present birth, one has agreed to accept a configuration of the game in which the strictures of Shani impose a denial of self-worth. According to Shani's detailed characteristics, the limts and laws of the family may be reinforced by a fear of sin, afear of pollution, or another variety of f ear of social punishment for non-conformity.

From birth until age 36, the life circumstances may be distinguished by a dearth of resources which cannot apparently be corrected by education, talent, intelligence, social connections, or other mechanism of social mobility. Shani ensures that both the scarcity narrative and the social rank remains fixed.

One may suffer the compounding of self-denial in the earlier stages of adulthood, as the friends, neighbors, classmates, and colleagues begin to acquire social valuation and material savings due to education, diligence, good fortune, or simple effort. Yet one's own coffers remain empty.

Beauty * Facial Features

Even the features of the face may be affected. Shani-2 does not signify unattractive features. In fact, one may be realistically quite handsome with the aid of stone-and-bone Shani who provides bone structure and darkening pigments. While one may display a slightly darker complexion than others from the family genetic pool, the architectural design of a Survivalist Shani -2 face is usually benefited by the regular (Shani, lawful) distribution of facial features eyes, mouth and jaw, as well as a general appearance which is normalized and commonplace within the cultural circumstances of the family. There may be an obvious appearance of darker eyes however. Regardless of the shape of the overall physical body, shani-2 indicates that the face is angular and boney with a firm jawline.

For Tula indriya-lagna nativities and Urisha indriya-lagna nativities, professor Shani-2 becomes a yogakaraka graha. Shani-Vṛścika-2for the Tula nativity, so long as His ruler Mangala is comfortably located in a kendra or a trine from Shani-2, suggests that the facial may appear more balanced and attractive with advancing age. This benefit to the facial appearance is often enhanced by the drying lines and silver hair of seniority. To a slightly lesser extent, shani-2-Mithuna also improves the face with age, so long as Budha is comfortably located in a kendra or a trine from Shani-2.

Because it is Shani's nature to restrict values entitlements, one may be raised with a filter of limited perception which causes one to see one's own face as so plain and conventional that it lacks beauty entirely. Typically Shani-2 impedes the movement of the right eye.

Looking older

Correction at Shani's Maturity age 36

Nevertheless given a sufficiently long lifetime, the self-worth which was suppressed and contained by the family culture may be recovered by the mature individual. Professor Shani delays, However, typically He does not deny. Shani matures at age 36. After the age of 36, there may be a gradual release of the fearful conditions of low self-worth and the lineage socialization [Shani] which reinforces the low entitlements of the native.

Exceptions are Shani-yuti-Rahu and Shani-yuti-Ketu, which combinations cannot mature until Rahu-Ketu mature at age 48.

Shani-2 can be distinguished from the similar but unique expression of Ketu-2. When Professor Ketu occupies dhanasthāna-2, the presence of the chidrakaraka in the bhava of values may signify devaluation or anti-valuation (as Ketu disregards the valuation process; He does not get involved in the discussion of worthiness.)

Food * Mouth (2)

Shani the Survivalist signals the native to eat "stodgy food" which is dry, heavy, and sluggish in nature.

Shani particularly prefers the reserve-acquiring food to be frozen, cooled, have preservatives, be dried (ideally freeze-dried) be salted or preserved using minerals,

Shani the agent of scarcity and insufficiency also prefers food that is inexpensive, cheap, common, popular, bland (not unique), socially approved

Preservation * Conservation * Reservation

Durakakara Shani prefers durable, long-lasting foods of proven survival value. Therefore, along shelf-life is a feature of Shani-family food pantries. As well Shanicarya prioritizes proven survival foods that have been eaten historically over millennia by one's people. Naturally, given the human experience of drought and famine over recent millennia, shani prefers starches, grains and cereals which can be stored efficiently and which release their nutrient slowly.

Shani foods are not concerned with and generally do not support non-Shani planetary agenda that are :

  1. beauty, grace, balance, accord (Shukra white, sweet, sugary)
  2. brilliant intelligence (Surya red, hot, unique)
  3. articulate communication, handcraft (Budha, green, vegetable)
  4. generosity, charity, fertility, wisdom (Guru, warm, golden, enriched, prashada)
  5. psycho-emotional intuition (Chandra, rhythmic, grounded, seafoods)
  6. exciting (Rahu exotic, forbidden, oily)
  7. dispersing (Ketu small particles, dusty)

Weight * Wait

Professor Shani instructing from the classroom of bhava-2 gives the command to save and conserve-preserve-reserve organize orderly food storage including seeds and roots for future planting.

Shani signals the family (2) to obtain nourishment via foods that are commonplace, Generally, inexpensive, standardized, and socially approved. In the modern industrial economies these are generally factory foods.

Once consumed by the humans, these slow-release foods enter a state of storage within The earthen body , and slowly form reserves in the form of flesh-body "weight" *"wait" .

Professor Shani builds structure but He does not allow movement. Shani commands to build reserves; the command does not permit using the reserves.

It would not be a reserve if it was used. The reserves accumulate (2) and movement is stalled in a state of "weight/wait" which increases with chronological age and social maturity.

If Mangala, surya, or Rahu have interaction with Professor Professor Shani teaching in classroom-2, no small amount of food anxiety including eating disorders stemming from internal contradiction within the family food-value traditions and cognitive dissonance may be experienced until the signal conflict is resolved.

Shani-2 often has a stubborn tendency to eat starchy, preserved foods.

Deep in the incarnational lineage history is an experience of starvation. Thus even while one may be eating a more than sufficient quantity of food in the current lifetime, the foods selected may not be digesting properly, and one may become deficient in nutrients like vitamins and minerals.

Consult a reputable, qualified ayurvedic physician if you are interested in a food-based approach to well-being.

Shani in bhava-2 * indicates that one's family of origin is an unhelpful obstacle, burden, or impediment [Shani] to one's own well-being (2). Speech is constricted, and punishment may be meted to one who speaks the truth. The lineage may seem old-fashioned, restricted, brittle, emburdened by duties, rigid, or fearful.

Shani delays, but typically He does not deny. Therefore, while the family traditions may delay the unfoldment of the values (including honest speech) which provide well-being, with the passage of time the truth often survives.Nevertheless, shani-2 can be a hard row to hoe. Durokaraka Shani suggests that the elders typically have a dominant role in defining the family lineage.

The vocabulary (2) of limits, restrictions, and social approval may be a salient feature of the family identity.

  • de Mundi Systemate 1643-1727 Isaac Newton - Shani-yuti-Ketu * Shani-2 parivartamsha Guru-1. The brilliant but complex Newton had a challenging family lineage. His father died before he was born (Ketu disconnection) and his mother's subsequent husband was abusively strict and punitive [Shani]. Nevertheless, naewton's Shani holds a parivartamsha yoga with Guru-1. After decades of impecunious living, at the age of 56 (Shani return) Newton obtained the entitled responsibility [Shani] of Warden of the Mint, which ensured a sufficient personal treasury for the remainder of his life. As a treasure-provisioner, shani-2 is stingy and work-heavy. While most of Newton's peerage enjoyed wealth from passive income which accrued to their titled estates, Newton

    came into wealth very late in life and even then he had to fulfill considerable supervisory duties as Warden of the Coin-making factories.


Professor Shani, agent of " no exceptions" lawfulness, is the sworn enemy of creative, glittering, brilliant, ego-centric Professor Surya.

The term family lineage includes family-of-origin genetics and values transmission, family-of-upbringing values culture, and various family-replacing religious orders and mystical lineages where members have appellations like father, mother, sister, and brother.

Should one leave (or be rejected by) the genetic family, the receiving second-family (for example an adoptive family, or a monastic family) would continue the Shani-style traits of fixation upon rules of the social order, naormativity, conventionalization, and work-as-life.

* the family of origin and their values lineage are often of a lower vibration than the native. Their habits of speech, song, banking, reckoning history, storytelling and storage may seem fearful or primitive to the native. Their faces, eyes, mouths, teeth or voices may seem darker, bonier, stonier, dimmer, or harsher than one' own. The nuclear family's vibration matches the vibration of the plebiscite which is lower than one' core consciousness. Its treasuries have a rule-imposing class-structured Shani vibration. General downward social mobility of the family of origin, compared to the previous generation.

For reasons that are Typically, not known to either the native or to the family (Shani-2 ignorance, darkens the light of knowledge) one's family-of-origin may do everything within their power to oppress one's individuality, creativity, uniqueness, radiance, and joy of being special. The family delays, and often prevents, professionalization based on scholarship (2 = 10th-from-5th) rather imposing a work ethic that denies or invalidates knowledge.

If Rahu-yuti-Shani or Ketu-yuti-Shani, one may break away from this oppressive but lawful environment in an opportunistic, socially mobile fashion [Rahu] or an enlightened surrender [Ketu] that challenges the culture of uniformity and scarcity and amplifies the alternative agenda of Rahu's ruler.

Naturally if there are graha yuti Shani, or if beneficial drishti reaches into bhava-2, or if Shani activates or occupies a beneficial bhava measured from Chandra-lagna, the prognosis for oppression, scarcity, and refusal to acknowledge intelligence-and-individuality may be improved.

However on a broad basis it can be said that Shani-2 implies a stubbornly lawful and materialistic family whose commitment to the experiences of material scarcity and denial of individual genius is deeply embedded in their lineage history.

Core Practice Environments which require repetitive drill and careful study

Parashari drishti to domains: 4, 8, and 11.

Practice, practice, practice in matters of

  • 2 = family of origin, teeth, eyes, tongue, face, speech, song, language, history, resource collections, asset storage, silo, hoard, herd

  • 4 = home, homeland, rhythmic patterns, cultural folkways, ancient customs, and established cultural norms, foundational schooling, diploma, examination, vehicles, shelter, property ownership-stewardship , boundaries, roots, foundations, terminations

  • 8 = occult, hidden forces, mysteries, eruptions, disasters, sudden unexpected changes, other people's resources, captivating secrets, partner's family

  • 11 = material gains, social gains, goals, achievements, friendship network, marketplace economics, linkages, systems, Universe

Responsibility WITHOUT Guilt

Shani's job is to inculcate personal responsibility (without guilt) and neutral acceptance of the karmic process.

Domains occupied or aspected by Shani become the primary agents of taskmaster Shani's mission: to convert ignorant error into calm wisdom .

Shani will do "whatever it takes " to command one's attention . Shani will recall the native over and over to a central difficulty, arepeating failure, or an insurmountable obstacle. Matters of the houses owned or aspected by Shani will mechanically - from the unconscious mind - produce, unfair, disappointing, and deprived results.

Shani's impact on life experience is painful and frustrating but, in the end, extremely beneficial. The pain can be reduced dramatically through neutral awareness and acceptance of the role one plays in creating one's own destiny.

The conscious human has less control over the flow of events, and more control over how one reacts to those events. Once the native has established a pattern of calm and non-judgmental reaction to the flow of events, Shani's job is done - and the pain stops! (The events continue but they just roll past...)

The faster one can achieve neutral awareness of one's own negative expectations, the faster one can eliminate the pain.

Unfortunately for the slow learner, shani will give all the"time" necessary to repeat the lesson . For those of us who live a bit behind the curve of total wisdom, it is valuable to be aware of the most acute effects of Shani.

With forewarning , one can know the game and, with sufficient consciousness, address these pre-incarnationally-planned challenges as they arise - on schedule.

One can meet each intentionally timed disappointment with a deeper commitment to forgiveness, scknowledgement and release.


Portland, Oregon, public Library on a wintry evening

Shani-2 conserved resources, databases, old knowledge collections, libraries

QUOTATION Das commentary WRT Shani in bhava-2

[begin QUOTE]


" You may eat food not properly prepared at times. This is of course common in the West.

You can take it to mean that you will get polluted food. This is not good. Watch out what and where you eat."


" Saturn may at times make you speak rudely, untruths or indistinctly."

" Not always sweet to friends, but instead speaks a little harshly - a little intense and oppressive either in sound or concepts expressed."

" Soft spoken, mischievous."


" Eye troubles are common with this Saturn."

Financial Wealth

" Gains come through labor, land, building, farming, trading, minerals, transport, public appointments to office, investments, speculation and responsibilities."

"Gain and success through the metals, and good luxury in life."

" Loss of wealth accompanied by suffering at times. As the life goes by, gets wealthier, usually away from the city, state or country of birth. Gains come through Saturnian things like wood, coal, iron, oil, ink, hard work or heavy machinery."

" Agriculture may be a losing proposition for you."

" Acquires wealth eventually, and all other trappings of a pleasurable life."


" You must leave your family behind in order to go and get your way.

" Not good for sister's children. Loss of family or problems in the first family that are serious -- fighting, troubles, heavy and oppressive realities in the first family (parents siblings etc.).

Early life -- troubles and not so well taken care of materially perhaps, but later things get better, especially after moving."

" As for younger brothers, this indicates not well for them."

" After migrating in mid-life, enjoys good success away from relatives."

" Generally a second marriage is indicated."

" Good for those who wish to take to monastic life."


" Travels and gets success."

" Pleasure and happiness in a foreign land."


" May employ unexpected methods to achieve ends. Highest authority may exact a punishment on you. May be an impostor at times.

You like magic and charm. Independent, surrounded by troubles.


" Saturn in the 2nd indicates that it will protect your wealth and family, but will oppress and try to harm your 4th, 8th and 11th houses, which are basically heart/mother, longevity, and gains/aspirations.

So, sometimes, when Saturn is activated in a period that is running, you may see some loss or trouble in these areas."



Shani occupies Dhana Bhava-2

[Shani-Mesha] [nīcha]

[gainful-friendly labha-pati for Meena - Antya indriya-lagna] [contemplative-visionary vyaya-pati for Meena - Antya indriya-lagna]

check Kuja and Kuja drishti to see the engine behind Shani's fearfully rigid, survivalist materialism

[Dhanayoga Shani-2 rules-11]

voice, song, family history, accumulated values, capital socially regulated truth-telling about competition, speaks


[dutiful-hierarchical karmesha for Mesha indriya-lagna] [friendly-gainful vriddhi-pati for Mesha indriya-lagna]

[Dhanayoga Shani-2 rules-11]

socially regulated truth-telling about heritage values, speaks cautiously about sound-and-color


[Yogakaraka believing-indoctrinating dharmesha Urisha indriya-lagna] [Yogakaraka dutiful-commanding karmesha for Urisha indriya-lagna]

socially regulated truth-telling about commerce, speaks cautiously about administration

  • Pucci Prints 1914-1992 fashion Emilio Pucci [ideological-optimistic Arudra-1]

  • Basic Instinct 1944- drama-commerce Michael Douglas [philanthropic-envisioning Arudra-4]


[mysterious-discovering randhresha for Mithuna indriya-lagna] [doctrinal-preaching dharmesha for Mithuna indriya-lagna]

[culturally limited family assets] [strictly traditional household routines] [ancestral memories filtered through rhythmic agricultural labor]

socially regulated truth-telling about home-culture, speaks cautiously about patriotic defense


[bargaining-partnering jaya-pati for Karkata indriya-lagna] [mysterious-revealing randhresha for Karkata indriya-lagna]

[rigidly formal ceremonial speech] [maintains the traditional power displays] [limited family entitlements]


[inimical-medicating rogesha for Simha indriya-lagna] [balancing-bargaining yuvati-pati for Simha indriya-lagna]

check Budha and Budha-drishti to source Shani's responsibility to provide orderly, logical, helpful assistance

socially regulated truth-telling about exploitation, speaks cautiously about medication, accusations, divorce, crime


  • Autobiography of a Yogi 1893-1952 Swami Yogananda [ancestral-patriotic Hasta-4]

  • Genesis 1951- songwriter drummer Phil Collins [fantasizing-conceptual Uttaraphalgunī-4]


[creative-gaming vidya-pati for Kanya indriya- lagna ] [inimical-medicating rogesha for Kanya indriya- lagna ]

check Shukra and Shukra-drishti to see the harmonizing, adjudicating arrangments which balance Shani's orderly systems

socially regulated truth-telling about justice systems, speaks cautiously about equity

  • POTUS-pair-41 + POTUS-43 mother 1925-2018 Barbara Pierce Bush [fundraising-interlinked Arcturus-3]

[Shani in Vṛścika]

[Yogakaraka homebound-securing bandesha for Tulā indriya-lagna] [Yogakaraka speculative-creativr vidya-pati for Tulā indriya-lagna]

socially regulated truth-telling about mysteries, speaks cautiously about healing

  • King of Pop 1958-2009 Thriller Michael J. Jackson [populist-profitable Jyeṣṭha-3] [in 10th-from-Chandra-5]


[collaborative-communicative sahaja-pati for Vṛścika indriya-lagna] [homebound-anchoring bandesha for Vṛścika indriya-lagna]

check Guru and Guru-drishti for defining source of Shani's rigidly principled doctrinal convictions

socially regulated truth-telling about ideology, speaks cautiously about beliefs

[Shani-Makara-Draco] [svakshetra]

[acquisitive-evaluative dhanesha for Dhanus - Haya indriya-lagna] [collaborative-communicative sahaja-pati for Dhanus - Haya indriya-lagna]

socially regulated truth-telling about hierarchies, speaks cautiously about status


  • Socialite 1963- beauty pageants Marla Maples Trump [protective-customary Śrāvaṇa-4]

[Shani-Kumbha] [svakshetra]

[mūlatrikoṇa if within 0-20 deg]

[energizing-identifying lagnesha for Makara - Draco indriya-lagna] [conserving-acquiring dhana-pati for Makara - Draco indriya-lagna]

socially regulated truth-telling about social-conceptual systems, speaks cautiously about science



[energizing-identifying lagnesha for Kumbha indriya-lagna] [retreating-contemplative vyaya-pati for Kumbha indriya-lagna]

[intuitive knowledge preserves historical values] [obligation to maintain imaginative structures] [onerous duty to contain Otherworldly treasures] [speaks cautiously about clairsentient guidance]


All forecasts improve with planetary support from Shukra.

Improved outcomes when Shani occupies [uchcha] Tula, svakshetra-Makara, or svakshetra-Kumbha

  • restrictive obligations toward family, food, finance, language, and lineage

  • resistance to historical lineage values-fulfillment + obligation to slowly enrich the treasuries

  • fear of financial scarcity

  • profound sense of responsibility for matters of the conservation of both valuable goods and conserved knowledge

    • yet frustration with acquisitive duties and often insufficient resources in the family of origin

  • one's own heritage = fixed values, strict, conservative, opposed to innovation, change-resistant, reliably historic

Effort due to Lack of values credibility (anti-Surya)

Professor Shani teaching in classroom-2 represents resistance to change which necessitates the effort that is required to achieve a consistent and credible treasury of knowledge and values

Face, eyes, hair, mouth, lips, tongue, voice

Shani's colors are midnight blue and midnight purple. (True black However, belongs to Mangala.) Professor Sober Shani must be strong via rashi or parivartamsha or yuti Rahu in order for the Shani-colors to manifest.

  • darker [Shani] than average for the gene pool. Professor Shani teaching in classroom-2 indicates that one' fleshly coloration may express as one of the darkest complexions in the social-family group. For example, in a low melanin Nordic family of blond-blue coloration, the native with Professor Shani teaching in classroom-2 may develop a dormant brown-black hair-eye coloration. In an Arab family lineage with copper tones (2) the native born with Professor Shani teaching in classroom-2 may appear bluer or duskier than other family members.

As always in evaluating coloring-pigment-tones-complexion via Jyotishavidya indicators, compare the native to the friends-and-family group , not to the entire human race (!)

Arduous Effort may produces Limited savings

Lack [Shani] of accrued value, credibility (anti-Surya)

Following Professor Shani teaching in classroom-2's Required Lessons on Truth and Value (2) the economic activity can flow again more wisely

From His base in bhava-2, professor Shani casts drishti into vriddhi-bhava-11. Shani's impact upon sthāna-11 produces resistance to change which necessitates the effort that is required to achieve a consistent and credible networked identity.

One fears [Shani] unregulated network expansion into marketplace participation. Gainful friendships become limited in scope and one may find that no matter what beneficial graha may occupy bhava-11, Shani's10th drishti into bhava-11 of earnings tends to reduce the range of movement in one's social and economic linking behavior.

Earnings and friendship are not denied but rather as typical of Professor Shani's lessons, one must carefully and systematically re-assess one's knowledge of networks in order to re-qualify for the privilege of participatory economics in the present lifetimer.

Agents of kutumbasthāna-2 enact a fearful, life-threatening [Shani] script of punishment and restriction.

Family of Origin * Key role of Elder-figures [Shani]

the typical Shani-2 family of origin considers the native to be a burden. The family = more often negligent than punitive. Typically, the lineage-bearers have a tightly class-conscious scarcity narrative = There is not enough. The family of origin typically provides little in the way of nutritional, linguistic, material ,or educational support.

The genetic line tends also to feature Minimal Memory, enacted either as choosing not to remember the full story or opting to preserve a socially respectable redacted version [Shani] rather than expose a non-conforming tradition. Although not criminal liars, the culture of no-speak in the family line may have the practical effect of blocking the flow [Shani] of historical truth.

Elders play a definitive role in the family traditions and in the day-to-day narratives of historical value contained within the family line. A child born with Shani-2 may spend a substantial portion of their upbringing with the grandparents or other elder-figures. One's values (both financial and aesthetic) speech-song, vocabulary, elocution, and food are strongly influenced by elders and their words.

Agents of bhava-2 = the family and its lineage values-fulfillment , the food and all parts of the mouth; stories, speech and song, voice and face; the treasuries of financial wealth and animal herds; knowledge of history, and fluency in languages. The bhava-2 agents say:

You follow the rules, or else we (the family, the lineage-holders) will eject you from the lineage, and freeze your access to our stores of food, wealth, and knowledge.

Food and Knowledge

Professor Shani teaching in classroom-2 narrative of the threat of ignorance and starvation is further embroidered with contributing voices from Shani's rashi, incoming drishti to bhava-2, strict Shani's angle from Chandra, professor Shani's placement in navamsha, planetary tenants in those bhava ruled by Shani, etc.

[Shani-2] = /cost cutter/ /money-pinch/ + financial realism + desiccated foods + obligation to lawfully conserve

Saving money on food costs - eating frugally - proletarian foods - dry, preserved foods - stodgy food

  • POTUS-pair-34 Military Families 1896-1979 Mamie Doud Eisenhower [explanatory-managing Viśākha-3] [Atmakaraka] [uchcha-Shani-yuti-Budha] An older couple [Shani] MDE and DDE were marketed as /America's Grandparents/. Their pragmatic conservatism (2) was framed as ever- frugal and exemplifying mature patience. Mamie was photographed while clipping coupons and buying-in-bulk for the Whitehouse kitchens (which of course the kitchen staff did normally). Mamie's inexpensive recipes, including her " million dollar fudge" , emphasized Shani's commonplace, egalitarian values (2).

Speech, truth, Literacy, and Lies

When teaching in the School of Dhana-bhava-2, professor Shani speaks in a realistic fashion, calling particular attention to the negative, resistant or intractable phenomena of the food, finance, and family-lineage environment.

Professor Professor Shani teaching in classroom-2 is characteristically resistant to the shifty movements liars and lies, and intolerant of pretense. Yet, the strategy of conventional authorities toward Professor Shani teaching in classroom-2 truth-sayer is often oppressive -- particularly involving a "blame the victim" method of accusing Professor Professor Shani teaching in classroom-2 of manufacturing lies or falsely remembering.

Mana-karaka Shani regulates the social order via systems of laws which involve decisions and consequences. Thus Shani is the significator of punitive social structures. The family of origin may be heavily burdened by some consequence of the social order, such as its class ranking or its economic standing, which produces both a rule mandating storage and a paucity of values available to store. Food is often insufficient, seeds in short supply, and the history of the family may not be known to its members.

One may be carrying the [akashic memory patterning] of having to wait a long time to achieve full legitimacy for one's speech regardless of its factuality or truth. In addition, professor Shani teaching in classroom-2 suits a very slowly acquired but durable collections of valuable memories, specifically the knowledge of time, laws, rules, structures, and ancient principles that are "carved in stone" .

Professor Professor Shani teaching in classroom-2 nearly always signals a struggle to legitimatize one's own version of the truth against the resistance of conventional posturing and wealth-hoarders. Professor Shani teaching in classroom-2 may feel obligated to comment that the emperor's new clothes do not exist.'s_New_Clothes

Professor Professor Shani teaching in classroom-2 may have residual punishment Akashic memory patterning related to speech and Therefore, one may unaccountably be criticized or punished for saying negative things which everyone knows to be perfectly true.

Challenges in governance roles due to Shani in 6th-from-10th

Shani-2 * The Elephant in the Room *

Shani drishti to bhava-4 = scarcity and stress in schooling

  • UK-Duke-Edinburgh 1921-2021 Philip Mountbatten was a sensitive lad with Chandra in Karkata indriya-lagna. However, when his Ketu Mahadasha began, and Ketu yuti bandesha-4 Shukra, he experienced seven years of intense instability in all areas of life particularly schooling. Professor Shani teaching in classroom-2 compounds existing pre-incarnationally planned homework-problems with schooling and life foundations. His mother was committed to a mental asylum Azlesha Chandra while his father became increasingly cold and rigid due to Shani drishti upon Surya-11. In Ketu-Shani bhukti, his elder sister who had cared for him maternally was killed in a plane crash. At age 17, not yet finished with high school in Germany, his schoolmaster moved the entire high school to Scotland.

Required Routine in Food, family, and Finance

One's troubles = monetized, collected, treasured, hoarded (2) . Akashic memory patterning comes directly down the family bloodlines.

  • Akashic memory patterning of Valuable Persons, places, thoughts, and Things

  • wealth and historical knowledge = blocked in the earlier part of life

  • the amount and quality of effort [Shani] that one must expend in order to satisfy the karmic law is by the public [Shani] reduced in value

  • Both affluence (valuable things) and remembered knowledge of history and languages (valuable information) are difficult to acquire.

All matters of memory are slow and painstakingly repetitive. Professor Shani teaching in classroom-2 indicates that the knowledge base was tarnished in a another lifetime; it must be rebuilt intentionally in the current lifer.

Rules of performance, regulation of the expression of the personal genius, responsibilities for children

  • A very complex placement but ultimately favorable after age 60. Things start getting better after Shani's age of maturity pakvata = age 36. However, the completion of two Saturan-Returns, three Rahu-Returns, and five Jupiter-Returns is generally required to burn off sufficient ignorance so that one can stop making the same mistake.

  • Over. And. Over. Again.

  • In the bhava of Shukra who is Shani's Best Friend, shani performs beneficially with maturity and in environments demanding long study or slow-ripening fruits.

Acceptance of Social Responsibility

A heavy burden in areas of natural resource collection and valuation, food and drink, speech and song, teeth tongue face hair and mouth, languages and history, second marriage, and family of origin.

  • If Shani activates a kendra or 11, the burden may be highly professionalized yet socially isolating. [Mesha, Vrishabha, Karkata, simha, tula, Vṛścika, makara, Kumbha, meena.]

  • Otherwise, manual labor in the fields and forests, managing herds of cattle, or serving food; and a heavy burden caused by an unaccepting, often punitive family.

In childhood, shani in 2 indicates that the family may impose strict expectations of social conformity upon the immature personality.

Second Marriage

If a second marriage is otherwise indicated and Shani occupies bhava-2 * or * Shani occupies 2nd-from-Chandra, professor Shani the durosha-karaka tends delay - but not deny - the legalization of the second marriage.

Like other bank-containers of dhana-bhava-2 such as mani-money-banks and food-storage, the memory banks which facilitate the second marriage have ossified. Must be slowly rebuilt in compliance with the rules and regulations which govern the time-process of the stories (2) which constitute one's remembered History.

  • This required slow rebuilding of the memory banks takes Time, thus the second lifepartnership (if any) is delayed. Not denied, but delayed.

Often the classic Shani blockage preventing the second union includes some roadblock of historic resentment of past injustice, arigid refusal to forgive and move forward, and most Typically, afear of punishment that is putatively associated with conditions in the second marriage.

  • For example, some feature of the environment of the second marriage may suggest to the native the threat of social criticism [Shani] the disability of old age [Shani] poverty and isolation [Shani] or heavy governance responsibilities. Fear of these perceived burdens is indeed outdated!

  • One must [Shani]first release outdated knowledge (including social facades, government disinformation, and lies).

  • Then secondly Professor Shani teaching in classroom-2 must reconstruct the knowledge base to match"present time" reality. After one's 'interpretation of history" has been carefully and systematically revised, second marriage may proceed in a suitable bhukti.

Independent Intelligence, Genius Oppressed

Shani the arch-enemy of Surya imposes uniformity and adherence to the statutory law .

  • Professor Shani teaching in classroom-2 = the family lineage = agency of conformism and punishment for non-conformism

  • the family overall is experienced as a limitation or barrier to personal brilliance

  • even when Shani serves as the yogakaraka for schooling + intelligence (Shani-Vṛścika for Tula indriya-lagna) or as the slightly weaker yogakaraka for dharma+leadership (Shani-Mithuna for Urisha indriya-lagna) -- the family culture generates conditions of punishment, scarcity and repression of uniqueness.

  • more generous or luxurious influences via drishti from sukha-graha will alleviate the most acute oppression

Judged and Censured

Structured, lawful behavior is generally a good thing, but even in a beneficial rashi (Tula, makara, Kumbha) Professor Shani can be rigidly conformist and judgmental.

Shani controller of The Law often brings an oppressively punitive agency into the bhava of His residence.

Above all Shani imposes Order and Social Respect.

  • Scarcity-imposing Shanaicarya-2 punishes deviation from the institutional caste-or-class rules which ensure family legitimacy and family dignity.

  • The individual thus feels oppressed by one's own family line .

Shani and Surya are bitter enemies. One may feel judged and censored by the fearful [Shani] family legislators, who value (2) social Law [Shani] and legitimacy but who oppose the values of creativity, uniqueness and Divine Light (Ravi).

Carryover business from parallel lives often requires Shani to act in the role of Judge and Jury, and His bhava shows this often merciless judicial agency.

In bhava-2, the outbursts of irregularity in the family history are carefully and often rigidly repressed in order to display a conformist facade.

With Professor Shani teaching in classroom-2, there are usually some non-conforming Shani-skeletons in the closet. which Shani perceives as threats to social safety .

  • If Shani-Mesha, the family reputation is attacked by some bloody force that is aggressively active (Messha) in the lineage and the family authorities (Professor Shani teaching in classroom-2) work diligently to suppress this irregular feature.

If Shani-Vṛścika, the family reputation is endangered by some secret that is hidden [Vṛścika] in the lineage and the family authorities (Professor Shani teaching in classroom-2) work diligently to suppress this irregular feature.

If Rahu + Shani in bhava-2, constant disruption from Rahu who is trying to deceive Shani + constant oppression from Shani who is trying to contain Rahu

Potential for public judgment [Shani] upon the native and also upon the family members indicated by Shani's distance from Chandra. [family members = seen best from Chandra lagna]

  • Shani = the defensive, culturally-rooted, seasonal-calendar, routinized, patriotic, ethno-nationalistic, comfort-seeking, home-loving, foundational, property-owning 4th-from-Chandra = restrictive social judgment upon the maternal grandmother.

  • Shani = 5th-from-Chandra = restrictive social judgment upon the eldest child, and upon one's creative or political activities

  • Shani = 6th-from-Chandra = restrictive social judgment upon servants, and perhaps upon one's own service ministry the practice of medicine, legal aid to criminals, social work, etc.

  • Shani = 7th from Chandra = restrictive social judgment upon one's unions and alliances, contracts, negotiating behaviors, partner-equity or (per Shani) lack of it

  • Shani = the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra = restrictive social judgment upon hidden wealth or secret relationships.

bhava-2 = the dysfunctional 6/8 from bhava-9

2 (wealth) = 6th-from-9th = normally in sacred doctrine an expression of enmity-jealousy toward hoarding, possessive accumulation, treasures, and the land-owning classes .

  • When Shani occupies 2, treasuries and cattle herds are delayed-suppressed. Wealth acquisition becomes a source of deep karmic frustration and this is compounded by the indigenous fear [Shani] of accumulated treasuries and collections.

  • Professor Shani teaching in classroom-2 the family (2) holds (2) conservative (2)"lawful" [Shani] scarcity and austerity [Shani] principles [Shani] as part of its historical lineage (2).

  • Fear [Shani] of treasures.

9 = 8th from 2

  • Professor Shani teaching in classroom-2 may find that one's own philosophy of life and the religious practices (9) which one prefers individually (9th from lagna, 9th-from-Chandra) can create a threat of upheaval (8) from the family's historic base.

  • If both 9 (philosophy, beliefs) and 2 (family history) are strong and Shani resides in 2, one may be perceived by the family as a dangerous revolutionary or agent of disturbance of the family identity due to one's own transformative religious proclivities. Whatever one's own religious-philosophical perspective, the family's conservative views are certainly inimical to one's own beliefs since 2 = 6th from 9.

Shani drishti upon 8 extends the lifespan.

Face is typically boney and skeleton is strong. (Naturally, drishti incoming to 2 can alter the appearance.)

the native is possessed of stamina and endurance in matters of education * especially in history and languages. Although due to Shani's drishti upon 4 there are delays and gaps in education as well.

Remarkable persistence through financial and familial difficulties.

Personal change = resistance

Wherever Professor Shani goes, He is essentially resistive to change . Shani is constitutionally unable to be proactive in preventing change.

Therefore whatever the change, that change happens first. Shani afterward, and perhaps responding with glacial slowness, reinforces His resistance to that change.

Typically Shani's bhava will indicate the area of life toward which the native is full of social duty but resistant to the suggestion that one may accept a deeper personal responsibility for regulating one's own thoughts and emotions.

One reacts with dignified stasis to the pressures of food scarcity and a family culture of safety via oppressive conformity. There is little willingness (Surya, enemy of Shani) to consciously change the heavy circumstances via empowered structuring of the thoughts. The native tends to accept the psychic limitations upon food and drink, speech and song, stored wealth and sensual luxury with little engagement in the processes of authentic (Ravi) personality change.

the"keep"and the"keepers "

Family history,


knowledge acquisition,

memory and storage = Akashic memory patterning

Physically and Socially impoverished or tightly disciplined in Youth. Speech in particular is curtailed and structured.

If Budha is well placed, shani in 2 can result in one who is a great student of languages and enunciation of sounds, acultivated discipline of the speech-song function.

Institutional or social expectations outweigh individual creativity in the lineage values-fulfillment . The family history is crushed by class consciousness and performance expectations; the child's nourishment [2, mouth] and full access to the treasury of human values knowledge are reduced or delayed.

Professor Shani teaching in classroom-2 is particularly associated with un-nourishing or constitutionally inappropriate or"low budget" foods regardless of the family's financial or social standing.

The family"eats poorly" . Poor nutrition is not necessarily due to factual food scarcity. Often in the modern economies, the family has a karmic history of extreme poverty or famine which the members share subconsciously.

2 = storage

Shani = non-movement.

Family food culture emphasizes "stodgy foods " which slow the movements of the family members. E.g., starchy vegetables, inexpensive and common grains, frozen [Shani] foods, preserved [Shani] foods, workers food = "industrial diet" , foods which"keep" (2, shani) because they decay and metabolize very slowly

If Professor Shani teaching in classroom-2 combines with addictive graha in 6, the ingested"slow-down"agents can include alcohol, naumbing drugs.

Wealth sources well-disposed Professor Shani teaching in classroom-2 may aid in the acquisition of treasuries via Shani-like modalities = bones and stones including jewels;

iron and steel,; wood and paper, including historic government documents; old languages ands traditional knowledge (2); dry cold air; antique objects; and concerns of the elderly.

Wealth Restrictions

Barring help from other more fruitful drishti to 4, and 11, shani's negative expectations often retard the acquisition of both fixed properties (4) and liquid cintamani * mani * money (2); in addition Shani restricts the spousal wealth (8) and limits the personal income (11).

  • [nīcha] Shani-Mesha-2, for Meena indriya-lagna, is not as difficult as it might look. Shani will own and aspect Makara bhava-11, while vriddhi-pati-11 Shani enters bhava-2, creating a dhana yoga. The most difficult position for Professor Shani teaching in classroom-2 =

Delayed not denied; elegant not erased; frustration not failure

Shani in bhava-2 does not predict that Professor Shani teaching in classroom-2 will be terminally deprived of savings or unable to accumulate a treasury of knowledge.

This placement does predict that resource-storage whether mental (knowledge) or material-social (currency, food, bejeweled swords, electronic pension accounts...) will be troublesome, intractable, require numerous iterations, demand close attention to the letter of the law, and generally be a pain in the *** throughout life.

bhava-2 a svabhava of Shani's friend Shukra is not hostile to Shani's austere aesthetic.

Shani in bhava-2 simply streamlines the acquisition process, demanding a principled [Shani] accountability in collections, accumulations, and reserves.

Shani in dhana bhava imbues the native 's sensual perceptions with an aesthetic of elegant simplicity in matters of treasuries , beauty, art and design. Indeed, the skilled expositor of this aesthetic may ultimately lead an influential"minimalist" movement in art or fashion.

Principles guiding accumulation are those which favor efficiency, lawfulness, and accessibility to the common people.

Knowledge of Family History

Due to family [akashic memory patterning], certain stories (2) cannot be told.

one's knowledge of factual history of the lineage and the greater social-material world is restricted and delayed, but not denied.

As with any Shani position, chronological and emotional Maturity = the outcome of disciplined study and practical experience, can bring significant achievement.

Try as one might to change the package of attributes, one's historic values may persist.

Professor Shani in bhava-2 for Tula indriya-lagna nativities = uttama = social justice, equality under the Law lagna may promote lifelong development of intelligence (5) through continuous schooling(4). However, shani-Vṛścika, the rashi of enemy Mangala, will struggle to regulate the savings behavior.

  • For Tula = uttama = social justice, equality under the Law lagna, shani the Regulator in dhana bhava will occupy the house of Mangala the Shock-Transformer.

  • Much against His true nature, professor Shani is constantly interrupted by randhra-pati Mangala's demand for rejuvenation, reinventing, and ongoing core-identity change.

  • It imay be a significant learning challenge under these hostile circumstances for Shani to act according to His naturally slow-and-steady preferences. Shani is hard put to find a comfortable pace and so that He can gradually, regularly conserve resources.

  • Often the native with Shani-Vrishchika-2 will struggle long and hard with social expectations [Shani] regarding he necessity to save money as the recommended route to"security" .

  • As always with Shani, time and moral maturity will light the path to truth. In middle age or later, the native will eventually come to understand that Shani utilizes bhava-2 for the study Of value systems and not for the hard labor of building up material hoards.

  • For the Yogakaraka Shani in 2, one's task is not to accumulate habitually and largely unconsciously, as would be Shani's preference were He able to function unmolested in bhava-2. Rather, the Yogakaraka Shani will enforce a study of financial wealth systems.

  • Shani engages either the intelligence-schooling pair for Tula = uttama = social justice, equality under the Law lagna, or the dharma-profession pair for Vrishabha for His [akashic memory patterning]-to-dharma purposes. Wealth is studied; value systems are comprehended; and if the academic skills are strong, systems of value will be defined for the benefit of one's students. Generally, shani assumes the role of a teacher when He rules 4 or 9.

  • Very little can be saved and relatively little earned (drishti upon 4= owned-stewarded properties, 8= spousal monies and 11=marketplace earnings).until after the study is completed. Income may sporadically peak during periods of vriddhi-pati-11 Professor Surya. However. Professor Shani's drishti to Professor Surya's labha bhava is unwelcome and unproductive, since Surya earns by personal genius not by plebian convention.

  • Therefore even when income is high, Shani finds ways to reduce total claim to wealth such as having the native quit a salaried job. As bandesha-4 , shani can impose a grinding determination to use one's time and money for professional education, rather than save that money in the bank.

  • Shani for Urisha indriya-lagna may bring dharma wisdom regarding the protocols of religious * worth-ship * worship (9) and a dignified public service career (10). But as for the Tula = uttama = social justice, equality under the Law lagna, shani is Shani. He restricts and restrains until the [akashic memory patterning] has been transformed into wisdom.

  • Although frustrating, this situation of the Yogakaraka Shani in the house of money-wealth has an excellent long-term prognosis.

Habits of savings and accumulation = resistant to change. One who wishes to change the bank accounts, food behaviors, knowledge of history and language, and most importantly the culture of the family history , will find such a project to be slow-going and demanding much time.
Financial and Knowledge Anxiety.

Fear and worry regarding the knowledge inventory and accumulated wealth.

  • necessary Effort to earn validation of the hoard.

  • Works to be fully approved, in compliance, and adjudged to be perfect under the rule of statutory law .

  • Yet survival fears based in [akashic memory] enforce the mandate to perform this work over and over again, until the ignorance is transformed into wisdom.

" Have not collected enough"a nxiety.

Appearance and Social Identity

Shani prefers that matters of his residence should be modest, respectable, and regulated.

In bhava-2, shani favors a conforming financial behavior, naeither too much nor too little accumulated. However occasionally Shani in dhana bhava can indicate serious scarcity.

  • Since Shani is a friend of Shukra and in Shukra's house Shani becomes an architect, usually the face, eyes, mouth, and teeth are regularly spaced.

  • Facial features are slightly smaller perhaps than average but likely just average; other key qualities of the appearance will conform to the mainstream culture, enough that the native can blend into a crowd in one's own homeland.

Shani in bhava-2 = a warehousing functionary who works the socially approved system of cintamani * mani * money and stored cultural values . This person must apply sustained effort with limited resources [Shani]oward the maintenance of historic lineage wealth, traditional cultural values and ancient knowledge.

Shani Drishti to 4: Home Life

One seeks a predictable, conventional home-and-school routine

Shani Drishti to 8

One seeks a predictable, safe, regulated approach to mysteries, magic, and catastrophic change

Shani Drishti to 11

One seeks a predictable, reliable, routine method of making gains in the marketplace. Typically, asalary-earner, although much depends on graha within labha bhava. Even if the native is a very independent profiteer (e.g. via strong Surya or Kuja in 11) there is an underlying requirement for some portion of the income to be gained on a regulated basis, as a common worker earning one's salary 'salt'.

the native typically has very basic (food-2) survival anxiety which is best addressed by ensuring that the survival costs are met using payments from the government [Shani] or other large, tightly regulated-hierarchies.

Difficulties with Hoarding

In dhana bhava, professor Shani's sense of social duty and safety for survival acquires Shukra-like Acquisitive characteristics; Yet, the approach to accumulation and storage is fundamentally stubborn, persistent, conservative and slow.

  • the native tends to carry a heavy load of responsibility for hoarding of valuable goods and conserved knowledge.

  • One takes a sober and practical approach to a long roster of acquisition and storage tasks in this lifetime.

  • Accessing and accumulating the hoards is difficult is difficult.

Karaka agents of bhava-2 such as bankers, knowledge-providers, and the family history may be intractable or unsupportive. The native works very hard to acquire knowledge of history and languages, sensual luxuries such as fine foods and wines, wealth in coin, and collections of beautiful objects.

Repetition and Diligence in Matters of Acquisition

Wealth acquisition does succeed in Time, with many delays, because Shukra's dhana bhava is a hospitable territory for Shani. Numerous setbacks to be expected. Curricula of the two classrooms ruled by Professor Shani must be repeated many times before the material results are obtained.

Shani's workload of treasury -building often involves managing collections, studying historical traditions, and conservative financial behaviors.

The scale of worrisome duties may be small or large.

One may be obsessed with the values management habits of a great civilization

If Professor Shani is uncomfortable , one tends toward a life of resistance to hoarding which causes material austerity and even poverty.

For the Tula = uttama = social justice, equality under the Law

one may obtain a great spiritual wealth if Yogakaraka Shani replaces a money hoard with a fund of knowledge .

Yet even this blessing is delayed. Shani creates resistance and retardation of the acquisition of essential knowledge. One may acquire non-essential technical information in abundance (including the specialty craft skills of bhava-3) according to Budha, but the pearl of true value comes only with age.

In particular, knowledge about one's family history, and one's lineage history, may be delayed until old age.

The greater minds will accept responsibility for stripping down the values transmission to the core meanings, removing the meaningless, inappropriate, or distracting accruals from the present cultural asset hoard, and passing along a more essential, more traditional, and more structurally sound package of values to the next generation

Whether one earns well or not, the psychic inheritance of the family culture which does fear money (whether the family could ever admit that or not!) makes it a significant learning challenge to save money or accumulate much in the way of hoarded assets. Even when Shani is favorable, the"savings accounts "and food-stores are much reduced.

As always, better results for Tula = uttama = social justice, equality under the Lawand Urisha indriya-lagna, and better results with any type of support from Shukra.

When Shani-2 brings wealth: for Mesha radical and Meena indriya-lagna, professor Shani activates dhana bhava-2. For Mesha and Meena nativities, shani creates a Dhana yoga because labha-pati-11 occupies dhana bhava-2.

Duties structure the home life .

Drishti to bhava-4 = limitations on buying a home, access to homeland/roots, to landed properties, settling permanently.

If Shani is well-disposed there is considerable benefit from order and lawful routines in the home, and the children are secure within this structured behavior. However, one may feel oppressed by home duties.

Even a prestigious person with high social visibility may be seen doing home chores.

  • UK-King 1948- Charles-3 is sometimes seen wearing wellies, mucking out the horse barn (Ashwini)

Akashic memory patterning of family history

Conservative and hard-working family history . Usually, heritage = working class values.

Family lineage = powerfully identified with socially validated work.

One's own parents (4) + spousal parents (8) and most of the social network (11) participate in a worldview based on justification by works (not faith).

Shani is largely comfortable in the svabhava-2 of His friend the pleasure-lover Shukra. Therefore, the feeling of restriction within the family is not necessarily harmful and might contribute nicely to the security and traditional practices of the family line.

homework-problems, discomfort, and conflict arise

  • when Shani occupies the rashi of an enemy (Vṛścika, mesha, simha)

  • and/or Shani-yuti-Rahu .

If both Rahu and Mangala-or-Surya are involved + Professor Shani teaching in classroom-2

  • knowledge-wealth restrictions imposed by Professor Shani teaching in classroom-2 + self-elevation urge of Rahu + movement urgency of Kuja

  • an unsustainable situation which may propel the native out of the one's family value-bank and into a radically different lifestyle



The family history = not necessarily impoverished in the material measure. If Shani enjoys a hospitable rashi and expansive drishti, wealth may be available although The treasuries may also be used as a constrictive device.

There may indeed be collections and hoards of various quantities within the grasp of the family, although hoards of the more survival-promoting type such as stored food and emergency supplies are more typical.

Negative Narrative: Scarcity, austerity, fear

Materialistic [Shani] Values (2), fear of nontraditional Knowledge = Fear of Change

Commonly the family-group"mouth" will repeat a narrative of limitation and restriction, drawing from the lexicon of survivalism and fear of financial wealth . Specifically, professor Shani teaching in classroom-2 indicates a fear of making changes to historical values and fear of the unconventional or inappropriate use of language. Certain terms, expressions, or entire languages may be entirely blocked due to family association.

This family does not approve of individualized expressions of truth and will try to limit the verbal expressions of their members. Unapproved speech and song may discouraged However, approved, conforming stories are oft repeated (Shani loves repetition).

" Shani Food"

Food storage and eating are central karmic scenarios expressing fear of the unsafe.

Prone to impose food austerity as a moral or punitive method. Positive = fasting; negative = malnourishment.

In modern economic settings, this Akashic memory patterning may express as the hard-working mother trying to "save time" [Shani] by choosing inexpensive (scarcity, shani) preserved or frozen (cold, shani) foods which are heavy, dry (rocky, shani) and difficult to digest.

The child may suffer constipation or other health effects of a starchy (stiff, shani) food-diet even while the family insists [Shani] on provisioning (2) the pantry (2) with dusty, dry, preservative-laden, cheapest foodstuffs.

Shani food = what the Brits call "stodgy food" .

Fear of truth-telling

Often Professor Shani teaching in classroom-2 features in the narratives of adult child of alcoholic upbringing, children of fearful parents, children of excessively authoritarian parents, children of parents who are victims of war or abuse.

Alarmed by change in the knowledge treasuries; constrains the children's education.

Conservative and materialistic [Shani] in values (2); and prone to punish those members of the unit who threaten to "rock the boat" with Mangala-style innovation or Surya-style creativity or fame. Modesty, conformity, and affiliation with large institutions (religious, cultural) are generally required.

  • Family culture is conservative to the point of oppression.

  • During Shani bhukti, separation from the lineage holders, due to repressive or ignorant actions of family members.

  • One may feel pressed into service by one's own family, burdened by demanding work schedule with little positive reward, or be forced to turn to outsiders for basic sustenance, whether physical or emotional.

  • For Tula = uttama = social justice, equality under the Law or Urisha indriya-lagna, shani = Yogakaraka, and Shani in bhava-2 will provide a fortune of intelligence and accomplishment. Yet resistance to hoarding behaviors such as savings account, retirement plans, et-cetera remains strong. If Shani in a hostile rashi, deep distrust of the motives and actions of the family history, yet unable to defend oneself against them.

  • As always, better results for Tula = [uchcha] = social justice, equality under the Law lagna and Urisha indriya-lagna, and better results with any type of support from Shukra.

Delays , frustration, correction , and ordering constraint imposed upon matters of

  • 4 = parents and schools, completion of education, acquisition of landed properties

  • 8 = spouse's assets, in-laws, occult knowledge and hidden relationships;

    shocks, trauma, surgery, emergencies. Slows the speed of the cycle of self-destruction and rebirth.

  • 11 = marketplace revenues, obtainment of material-social goals, development of friendship networks

Shani does not permanently prevent; rather, shanaicarya deflates, delays, reduces, restrains, and frustrates.


In Karkata, Vṛścika, or Meena: gain from going East

Obligation to Store and Collect

One experiences a powerful sense of duty to store and collect resources of natural value -- including herds of cattle, chests of jewels, precious items, preserved food, books, work of art, many containers of historical and linguistic knowledge.

Akashic memory patterning of Speech and Language

Based on rejection from the family or a simple lack of recognition from them, one may be prone to speak negatively regarding the failings of one's own family members.

Some planned misalignments requiring realignment attention or maturation required before obtaining clear and easy speech. Initially speech is vulgar, cramped, foreshortened, or difficulty in expressing through language . May struggle to express successfully in the tongue of a foreign land, or be professionally responsible for expressing difficult concepts . (If Shani is dignified, success after much effort in language comprehension and speech.)

he key to success will be Shani's traditional simplicity. Shani-controlled speech is traditional, conventional, plain, and direct, with little poetic nuance or literary grace.

If Shani owns good houses (Tula = uttama = social justice, equality under the Law or Urisha indriya-lagna in particular) or if His lord is benevolent, shani's speech is straightforward, well-defined, easy to understand and elegantly simple.

Native has burdensome responsibilities for speaking /singing/telling historical tales: it feels like work. Does not harm writing or hearing - only speaking. If Shani is not well disposed, the native is not gracious of speech -- unless helped by drishti of benefics.

(correction of speech + Language difficulties when Shani = Yogakaraka or Budha [uchcha])

As always, better results for Tula = uttama = social justice, equality under the Law and Urisha indriya-lagna, and better results with any type of support from Professor Shukra.

Akashic memory patterning of Food

Food throughout the lifetime is indigestible, insufficient, improperly prepared, or inappropriate to the physical constitution of the native .

One resists [Shani] spending money on food, thus the cheapest foodstuffs tend to predominate in the diet. Native is born into nutritional circumstances that are constricted, financially and nutritionally, and one's personal digestive constitution is not recognized [Shani] rather one must eat the common food that is provided to the masses [Shani].

Food and drink = "What goes in the mouth" bhava-2 = express Shani qualities such as dryness, commonness, bitterness, stiffness, stony lifelessness, coldness, darkness, and nutritional insufficiency.

The longer-term digestive issues can be significant, including all the consequences of malnutrition. If Shukra presents a growth-challenge to craft a balanced relationship to food-pleasures , alcohol which is a drying substance may be over-consumed.

The option for voluntary fasting (Gandhi) is one spiritual positive outcome of Professor Shani teaching in classroom-2. Any type of voluntary restrictions such as vegetarianism or other lawful diets are in harmony with the basic conditions of Professor Shani teaching in classroom-2.

A strong Shani accepts food restrictions for purposes of health or other empowerment. A weak Shani is deprived of nutritious food by the ignorance or ill-will of others.

  • Professor Shani, the force of austerity. A student in the classroom of Professor; Professor Shani teaching in classroom-2 tends to eat preserved foods , low quality or poorly prepared food, or eat a poverty diet .

  • The student (consciously or unconsciously) chooses the least costly foods, the commonest and most basic foods, conservatively traditional cultural foods.

  • In this classroom which specializes in food-values bhava-2, the student may feel obliged to adopt a diet of economical dried [Shani] foods (usually starches; Shani = stiffness) . Shani = enemy of Mangala therefore expect less entitlement to expensive blood-building protein-food (blood, mangala).

  • Religious fasting or eating a very restricted, principled diet, are good choices. Dark-blue or dark-purple color vegetables are greatly beneficial.

Yogakaraka Shani WRT the Mouth

When Yogakaraka bandesha-4 +vidya-pati-5 Shani occupies bhava-2 in Tula - Vanika = uttama = social justice, equality under the Law lagna, fasting and voluntary austerities become powerful tools for achieving social balance .

Kuja activates bhava-2 and bhava-7, creating a single-ruler relationship between * control* [Vṛścika] over food/intake and achieving social agreements (,"death of conflict" , 2nd-from-6th)..

Similarly yogakaraka dharmesha-9 +karmesha-10 Shani for the Urisha indriya-lagna when in Mithuna-2 opens the possibility of fasting combined with extremely careful attention to one's words as highly effective disciplinary methods to achieve wealth (Budha activates 2 +Vidyapthi-5) .


Myopia . Stress and pressure surrounding eyes. Often the entire family has eye problems.

comfortable and pleasing results : the face, hair, eyes, mouth, voice will change very little over time.

One may have a surprisingly youthful appearance in elder years. one looks old or world-weary [Shani] in the first part of life, but because Shani resists change, one may look surprisingly "timeless " in elder years.

Responsibility for managing scarce Treasuries of valuable goods and conserved knowledge

cintamani * mani * money and Values Collections

  • In childhood there is a persistent sense of scarcity; he collection of goods and values, whether food in the pantry or money in the bank, is perceived to be dangerously insufficient.

  • In adulthood, naative has chronic worries and heavy responsibilities for acquisition and storage of values to be passed to the next generation.

Financial behaviors are fundamentally stubborn, persistent, conservative and slow.

The family history (2) will Typically, reinforce this wealth-ignorant behavior by emphasizing the value of work itself [ Survivalist Shani ] in preference to the value of the pleasurable fruits of the work [Shukra].

If Shukra is also ill-disposed, one may be completely incapable of handling cintamani * mani * money and be unable to acquire any form of material asset, including knowledge.

Such a person may be a great spiritual being but s/he will always be dependent on the generosity of others because one does not possess one's own material resources..

Distrust of money, fear of punishment from acts of speech, fear of food, suspicious of stored goods or values. Terror of death, deep subconscious fear of starvation. The family becomes a psychological burden. Needs to physically separate from the family history, often early in life.

Family lineage (caste) values are enforced via denial of true knowledge (2) in order to facilitate social conformity at the"lowest common denominator" . The native 's aesthetic (2) and sensual (2) knowledge is suppressed.

Reduced spousal wealth, reduced community and marketplace

  • Drishti to bhava-8 = difficulties in marriage settlement, poverty from death of spouse, much effort to accumulate joint assets in marriage.

  • Drishti to bhava-11 will restricts the number and quality of friends and limit mobility in the marketplace, making one's skill-set ineffective in the current economy.

  • Poverty limits the social circulation.

Yogakaraka Shani in 2 (for Tula = uttama = social justice, equality under the Law and Urisha indriya-lagna) does not alleviate the financial limitations.

Shani-structured, apparently mandatory resistance to accumulations is as high for Yogakaraka Shani as for any other designation of Shani.

Rather than bring accumulated entreasurement, System-Karaka Yogakaraka Shani enforces a study of Systems of Value.

Until this study is completed, finance creates Shani-driven anxiety.

Shani is bhava-2 gives troublesome resistance from the family history, throughout one's life.

  • Thula and Urisha indriya-lagna, for which Shani is a high-value Yogakaraka, suffer the rule-bound and legalistic qualities of the family culture as well

  • but for these natives the cramped restrictions of their family upbringing pay later dividends by providing a foundational discipline in academic and professional careers.

  • Typical of a life with Shani in 2, the present rules used by his family has been corrupted and felt wrong to him. In order to find the truth of history he had to go much farther back in Time [Shani] to find fundamental truths.

  • Unique to yogakaraka Shani for the Tula indriya-lagna, he then used older, stronger truths to teach others (bandesha-4 +Vidyapthi-5) which ultimately re-educated and restructured the folkways root culture in his homeland.

family history = difficult companions in the early part of life. Overwhelming survival narrative in the family culture. Skeletons in the closet; histories that cannot [Shani] be told.

Scarcity, resistance to language, resistance to spoken truth, suppression of family tales. Much goes unsaid. Fear of the spoken truth.

Wealth and speech are constrained by the lowest common denominator of public expectation. One is not free to speak one's mind; one may be punished for doing so.

Calls for deep personal restraint in speech. The native is karmicly required to speak in simple language which can be understood by the commonest people.

Routines: Food, cintamani * mani * money , Knowledge

Regular Meals, small but Steady Money

Shani's anxieties can be tamed by arranging a regular savings programme which need not be and indeed should not be large. Shani in 2 requires regular meals - again not large necessarily, but absolutely regular. Shani is quite capable of fasting, but only by previous arrangement and never as a punishment or a shock.

Acquisition of any type of collection, whether food, money, art, music, real properties, of varieties of historical knowledge, must be paced. One glass of wine is lovely; two is completely enough; and three would be anathema to austere but pragmatic Shani.

Resistance and delay regarding money, knowledge, speech, and family history . The particular type of resisted knowledge will be indicated by the rashi and any companion graha.

Ironically, the native is so busy working and carrying public responsibilities that there is no time to save money or acquire knowledge.

Feeling pressured by Time -Shani one may tend to work very hard but the mind sustains ignorance [Shani] of the values, habits, and cultural information necessary to acquire personal wealth.

When Professor Shani is a Yogakaraka or otherwise well disposed, He may permit (or enforce) the studies with can grant knowledge of theoretical economics or other scholarly financial perspective upon the function of treasuries within society. Yet, the native will due to unconscious habits regularly [Shani] sabotage one's own wealth acquisition by choosing to work instead of acquire.

Typical mistakes due to past-life karmic ignorance

Mistakes will tend to be made repeatedly and a long-term burden carried =

  • accumulation of financial wealth , acquisition of knowledge (particularly knowledge of history and languages),

  • continuation of family lineage values-fulfillment (including perpetuation of blood lines)

  • and matters of bodily speech, song, facial features, hair, and teeth.

Shani in bhava-2 tends toward moderate progress in the task of learning from one's mistakes. Speed of correction depends on whether Shani occupies a hospitable rashi and receives supportive drishti from other graha, particularly from His planetary lord.

Once the early mistakes are corrected, the native institutes a new routine, and surprising financial and knowledge-acquisition success begins to attend the one who seemed earlier to be unable to accumulate or hoard collections of value.

After the age of 31 = past the first Saturn Return = the native will see better results from matters of the houses ruled by Shani.

  • Autobiography of a Yogi 1893-1952 Swami Yogananda * Professor Shani-Kanya = yuvati-pati-7 [alliances and supportive agreements] - randhresha-8 [acquisition of tantric knowledge, access to mysteries]

Jyotisha problematics for Shani in bhava-2:


The emotional features of the relationship depend more upon 7th-from-Chandra and individual character of the spouse depends more upon the dhava-karaka Guru, the kalatra-karaka Shukra, the yuvati-pati and other factors. However, the social structural components of marriage are partially adjudged from Shani-lagna which provides a baseline for measuring public reputation, social manners, class and rank.

When Shani occupies bhava-2, yuvati-bhava-7 becomes the socially-awkward 6th-from-Shani. First marriage is often socially unbalanced Yet, has tremendous endurance.

Family of Origin

In any rashi, shani-2 represses free speech and can support a family-culture of lawfully imposed silence. The family environment may be experienced by the native as excessively lawful or strict. Outspoken family members may be punished. Those who break Shani's conventions of conformity, sobriety, and austerity may be frozen-out or shunned. Often the entire family (perceived through the eyes of the native) experiences a pinched limitation upon sensual pleasures along with an obligation to curtail or correct their vision, speech, and food.

If Professor Shani occupies a hostile rashi (Mesha, simha, Vṛścika) or receives hostile drishti from Mangala or Surya, then Shani-2 may fiercely resist individuality. Shani-2 may experience painful restriction as a result of the family's rigid conservatism. Shani-2 may forbid or repress political rights [Simha] competition and innovation [Mesha] healing via disclosure of secrets [Vṛścika].

Shani-2 family of origin may harbor such a heightened fear of change that they insist upon the legitimacy [Shani] of destructive or oppressive regimes. The family of origin may maintain a rigid structure of non-movement and non-exploration or denial of rights against which the native pushes creating turmoil. The environment may become hostile or toxic or even dangerous to individual survival (especially Shani-Vṛścika poisons).

Shani-2 may yield a family-of-origin cultural environment characterized bitter resentment toward the limitations imposed by the physicalistic materialism of the values lineage.

  • Satyagraha 1869-1948 Mahatma Mohandas Gandhi * Shani-Vṛścika-2* struggled with his family lineage caste practices including arranged marriage

  • UK-King 1948- Charles-3 * Shani-Simha-2 * Struggled with his family lineage marriage-arrangement practices

Deficiency of natural resource collections (food, money, knowledge)

core areas of initial lack of understanding + required repetition =

  • 2 = treasuries

  • 4 = security

  • 8 = secrets

  • 11 = goals

Preincarnationally planned pressure

A regulator of systems of collected values.

Professor Shani teaching in classroom-2 predicts a lifescrptin which one is judged (Shani, law) according to the social value of one's goldhord store-hold of resources including knowledge banks of aesthetic, financial, linguistic, and historical cultural values.

May be rejected by the family of origin.

Akashic memory patterning of repeating homework assignments which require lawful engagement with entities who are poor, old, ignorant, vulgar, cannot see or cannot speak. Seeing and speaking can be physical or psychic. Perpetually short of funds.

  • Homeopathic polychrest = lycopodium

Shani resists excess . As a friend of Shukra, professor Shani- 2 supports an elegant aestheticr.

Learning Curve

the native is challenged to repeat many" practice" iterations while learning the art of accumulating a treasury of values .

The lifetime is devoted to the slow and patient correction of the at-birth deficiency regarding collection, retention, storage, hoarding, acquisition, and how to apply values to food, money, and knowledge.

It may be presumed that in a parallel life , the native had too much wealth or misapplied The financial wealth which one had been granted. The present lifetime is designated as an educational learning laboratory for turning ignorance into wisdom in regard to values [Shukra] and their arrangement in various lineage-knowledge schemes.

Shani's100%-strength 3rd Drishti distributes part of the Akashic memory patterning applies a repeating burden to 4, which oppresses permissiveness in the childhood home. Shani is an enemy of the Moon. Too much routine in the childhood. Often the mother works a demanding job and time schedules [Shani] are tight. In case Shani is Yogakaraka , the education is conservative and rigorous, not creative or nurturing (Chandra's house oppressed).

75%-strength drishti to 8 = blocked access to spousal wealth and little help from in-laws. Slow recovery from trauma.

100%-strength 10th drishti to 11 further oppresses the finances by limiting opportunities (11) to earn and constricting the friendship network.

Shani in 2 = good for fasting because Shani resists food.

Four areas of special difficulty caused by karmic necessity to correct a deficiency of values.

Core Practice Environments which require repetitive drill and careful study :

  • family history, lineage values-fulfillment , historical knowledge, spoken language and song (2)

  • property and vehicle ownership and educational expenses (4)

  • spouse's contribution to the marital treasury, spouse's family history(in-laws), mysteries and secrets (8)

  • marketplace conditions, naetwork of friendships, material and social goals (11)

Shani in bhava-3 - deficiency of communications

upachaya house improves with Time

core areas of initial lack of understanding + required repetition =

  • 3 = siblings

  • 5 = children, creativity

  • 9 = father, wisdom

  • 12 = extramarital relationships

A regulator of systems of reporting

Preincarnationally planned pressure

One is judged according to one's collaborative, conversational mentality and publication skills.

May be rejected by the sibling or work-team.

A slow, pessimistic , and ponderous thinker. Hobbled by caution and mental negativity. Often invalidated by the work-group for slow response time . [akashic memory patterning] of dealing with people who are mentally ill, short-tempered, or depressed. Always short of mercurial speed.

Shani friend of Budha = in 3 = good for clear written instructions because Shani resists verbosity .

Shani restricts both 5th and the 5th-from-5th = children either denied or a heavy responsibility

Four areas of special difficulty caused by karmic necessity to correct a deficiency of communication.

Core Practice Environments which require repetitive drill and study:

  • siblings or cousins especially the younger one (3)

  • children, romantic lovers, and intelligent literary or dramatic creativity (5)

  • father, professors, priests (9)

  • private imagination, the studio, the bedroom (12)

Shani in bhava-9 = deficiency of wisdom

core areas of initial lack of understanding + required repetition =

  • 9 = religion, dharma

  • 11 = gainfulness, income

  • 3 = mentality, communications

  • 6 = servitude, disagreement

A regulator of systems of dharma and interpretations of divine law.

a religious functionary who works the system of philosophical beliefs and liturgical process . Always short of faith.

May be rejected by the father or the guru.

Shani in 9 = good for honesty because Shani resists pious facades.

Fear of faith, fear of religious vows.

Learning Curve

the native is challenged to repeat many" practice" iterations while learning the art of applying religious and philosophical life principles in daily life.

the native tends to feel burdened by religion and a pragmatic nature encourages skepticism in the philosophical life view. The father is troubled by self-contempt, denial of truth, and personal doubt. The native disavows the efficacy of ritual, denies the validity of scripture, and resists acknowledging the presence of the divine.

Native may have been a priest in another lifetime, who suffered a loss of faith due to corruption of the teachings.

Professor Shani teaching in classroom-2

Core Practice Environments

Areas which require repetition due to task of removing the veil of ignorance remaining from parallel lives in these endeavors

homework-problem Areas = oppressive, slow, painstakingly legal = repeating homework assignments

  • 2 = strictures upon family of origin; limited and slow acquisition of knowledge and reduction of the scope of treasuries collections; judgment from a rule-bound mother's elder sibling (11th from 4th) and repressive effects of the father's servants or employees - also possibly legal issues of father's drug-alcohol issues or medical situation (6th from 9th)

    • also consider that bhava-2 = some relative angle from Chandra, look for the emotional significations of that angle. For example, if bhava-2 = 4th from Chandra, shani in 2 indicates a repeating homework assignment to deal with emotionally oppressive matters in schooling and real-estate property

    4 = strict discipline and austerity measures in the home, house, schooling, parents, caretakers, vehicles, diploma, license, passport, citizenship. Typically, aculturally conservation early education with little room for individual creativity or emotion.

  • 8 = assets may be frozen or spouse impoverished, so that the marital money is scarce. Impedance in acquisition of secret knowledge, inheritance (5th-from-4th = bhagya results from parents), children's schooling, occult interests

  • 11 = slowed and duty-burdened linkages in the associative and distributive networks of friendship, economic movement, income is reduced until the principles of marketplace behavior are understood

Shani in bhava-11 = deficiency of connectivity

core areas of initial lack of understanding + required repetition =

  • 11 = friendship networks, elder sibling

  • 1 = personal appearance, body

  • 5 = genius, self-expression

  • 8 = sudden changes


Effects of Professor Shani teaching in classroom-2

Some difficulties or maturation required before obtaining properties (4) and marketplace gains (11). Spouse's wealth (8) is slightly restrained or delayed. Shani in 2 restricts native's basic educational values, marriage assets, and social networks.

The birth family's values are deficient or very conservative. Long separations from the birth family.

In frustration with the narrow limitations of the birth family, the Professor Shani teaching in classroom-2 native create motivation to associate with anon-blood family.

  • Autobiography of a Yogi 1893-1952 Swami Yogananda created a Second and much more beneficial family through his guru, shri Yukteswara.

bhava-2 represents the family history.

Dom-4 = parents, primary nurturers

Shani occupying bhava-2 connotes that the family lineage, heritage values and historic values-based practices of the family, will exhibit a quality resistance and delay regarding truth. Fear, usually the fear of public criticism, prevents the family culture from handling the task of truth-telling in a direct and straightforward fashion.

In addition there are usually money troubles in the family, which have a similar origin. Typically, there is no family capital available to be developed by the children, and indeed the native may need to spend his own capital maintaining some family members in later life.

If Shani occupies a hostile rashi (Mesha, simha, Vṛścika) one is fundamentally alienated from the family. Family culture may induce hypocritical lying, historical revision is m or e cover-up in defense against being attacked or judged. Family finances are strained during upbringing, creating a culture of miserliness and fear . The native may be forced to leave the family in early youth, due to lack of resources. Native exhibits inherited, ineffective, financially dysfunctional time-management behavior (Shani = Time) which is the source of the financial insufficiency.

If Shani occupies a neutral or friendly rashi , the native may exhibit lifelong frugality due to an austere upbringing, but one may becapable over time of learning the basic financial skills and achieving modest accumulation. The family are not easy to live with, but over time the mature adult learns a neutral approach.

If Shani is svakshetra or uttama (Kanya, dhanus, or Makara indriya-lagna) despite austerity in family history, strong moral culture of work ethic and tremendously effective time management can evoke Shani's power to give strong results over time. Improving the situation requires much disciplined attention to the task, such as training in speech improvement, resetting the teeth or jaw, and learning money skills

bhava-2 represents traditional knowledge and cultural values.

the native must work very hard to obtain knowledge. Family does not support one's education. Many returns to school, often with chronic interruption of family or financial demands. Learns mainly the hard way, by repetition and humility. Whatever knowledge one is trying to master requires a lifetime of study, Yet, the family values do not honor scholarship.

Shani's drishti to domains 4, 8, and 11 indicates that the knowledge one seeks is constrained by slow or interrupted progress in socialization levels of education, hunger for but limited accessibility to occult knowledge, and constrained speech leading to reduced community support.

As always with Professor Shani, the hostile rashi * Mesha, simha, and Vṛścika * provide the greatest difficulties. Most other rashi placements are manageable with mature improvement over time.

Also for Yogakaraka Shani (Tula = uttama = social justice, equality under the Law or Urisha indriya-lagna) the native may acquire considerable knowledge

Typical mistakes due to amnesia

to be corrected by repeat drills, repetitive corrective homework assignments

Mistakes will tend to be made repeatedly and a long-term burden carried, in the area of accumulation of financial wealth , acquisition of knowledge (particularly knowledge of history and languages), continuation of family lineage values-fulfillment (including perpetuation of bloodlines) and matters of bodily speech, song, facial features, hair, and teeth.

Professor Shani in bhava-2 tends toward moderate progress in the task of learning from one's mistakes. Speed depends on whether Shani occupies a hospitable rashi.

  • Once the early mistakes are corrected, the native institutes a new routine, and surprising financial and knowledge-acquisition success begins to attend the one who seemed earlier to be unable to accumulate or hoard collections of value.

  • Physically and Socially impoverished in Youth. The family historyis crushed by duties; the child's nourishment [2, mouth] and values knowledge are reduced and delayed.

  • Professor Shani teaching in classroom-2 is particularly associated with un-nourishing food .

After the age of 31 (past the first Saturn Return) the native will see better results from matters of the houses ruled by Shani.

  • Autobiography of a Yogi 1893-1952 Swami Yogananda= Shani-Kanya = yuvati-pati-7 [alliances and supportive agreements] - randhresha-8 [acquisition of tantric knowledge, access to mysteries]


When will my Yogakaraka Shani in bhava-2 bring me some wealth?

A Yogakaraka graha in dhana bhava should make me wealthy, right?

Maybe in the mahadasha of dhanapati-2?


Oops. It looks like two Jyotisha principles might be confused here.

Yes it's true that a Yogakaraka graha will provide"strong and favorable" results according to the character of its two auspicious bhava = one trine and one kendra.

  • Shani brings the benefits accruing from His characteristic lawfulness, regularity, and discipline combined with acceptance of austerity in matters of schooling (4) and His willingness to learn the rules so that in maturity one may break them appropriately in matters of the personal expressions of genius, such as literature and artistic performance (5) Shani gives superb results in all endeavors where principled instruction and practice-practice-practice yield the finest fruits.

  • Yet when thinking of luxuries especially that Great God Money, let us keep in mind that Shani is Shani !

  • The lord of discipline, austerity, and maturity is unlikely to produce any treasure-chests full of sweet fruits except those which naturally result from rigorous adherence to the laws of economics and social protocol. Slow Dry Shani cannot possibly produce anything sudden, moist, or irregular.

  • Yogakaraka Professor Shani teaching in classroom-2 may aid in the acquisition of treasuries via Shani-like modalities = bones and stones including jewels;

    iron and steel,; wood and paper, including historic government documents; old languages ands traditional knowledge (2); dry cold air; antique objects; and concerns of the elderly.

Note the list of Shani's "good for" behaviors. Note there is no mention of treasuries of wealth, or luxury, or ease, or comfort or any type of material indulgence.

Shani is associated with scarcity, austerity, minimalism, delay, duty, age, and obligation. Shanaicarya is constitutionally predisposed toward commonplace, working-class, plebian, and often harsh material conditions. These are entirely respectable but never Shani enforces the karmic payback law.

With a proper understanding of Shani's natural agenda, should it be possible to forecast that Shani would be a bringer of treasuries or luxury? No - of course not!

As Shri Raman writes regarding Shani in kendra, shani naturally gains dignity in kendra (as do all graha in kendra). Yet, in terms of the expansion, ease, or happiness of matters of that bhava, matters of the house will be spoiled.

Likely what Shri Raman means by spoiled = its ability to provide human comfort is ruined. (This is the sense of spoiled = "a seed which cannot germinate" rather than the other sense of 'spoiled' that we might use in context of Chandra + Shukra for example where the native becomes self-indulgent due to lush entitlement to sweet treats).

  • Shani is the Great Delayer of accrual, expansion and development.

  • He works that way because He has a critically important job to do.

  • Shani causes delay and frustration in order to rigorously enforce attention to the bones = the karmic structure of a particular life-situation. The situation need not be aggressively un-pleasant since Shani favors a lawful neutrality (think Switzerland).

  • However, shani's resident bhava must manifest a culture of elegant austerity , rigid but reliable skeletal structure, careful management of minimal resources, low expectations and extreme patience

One wealth-bringing exception =Shani in excellent relationship with dhanakaraka Shukra, and the karaka for lush, luscious, luxury (Laxmi). .

  • Shani + Shukra-Tula in 2, 5, 9, or 11
  • Shani in parivartamsha yoga + Shukra

In the present nativity + bandesha-4 +vidya-pati-5 Shani = Yogakaraka from Tula indriya-lagna, and Shani enjoys parivartamsha yoga with dhanapati-2+yuvati-pati-7 Mangala. (A frequent configuration in 1956 births, when Mangala transited Makara and Kumbha for much of the year).

Also in the present nativity, similar to Satyagraha 1869-1948 Mahatma Mohandas Gandhi, shani = yuvati-pati-7 +randhresha-8 from Aśleṣa Chandra.

  • This might look like a wealth-generating yoga, but it is not.

  • If there is wealth in the nativity it must arise from other graha. Shukra The financial wealth -karaka can always provide sweet accumulations; vriddhi-pati-11 Surya might produce earnings if not oppressed by Shani or the debt-bringer rogesha-6 or the initiative-draining ruler-of-12 ; the bandesha-4 or Chandra can help with property ownership-stewardship . However, naeither Mangala nor Shani can

  • Shani's parivartamsha with dhanapati-2 Mangala does strengthen many of the significations of bhava-2, including accrual of knowledge as well as the material hoard.

  • However, the karaka nature of Shani can never be forgotten. Shani is a Akashic memory patterning-enforcer who slows and sometimes freezes progress in order to obtain the native 's firm attention upon the lawful behavior required by the situation. In dhana bhava, the situation is money and knowledge, voice and collections of value.

  • When Shani occupies 2, He is determined to slow things down so that He can impose the neutral awareness which is the precondition to accepting responsibility which is itself the precondition to the conversion of ignorance into wisdom.

  • After the historic (2) family-of-origin (2) basis of one's resistance to accumulation of treasuries has been understood and accepted as a karmic outcome of past decisions (typically, in a parallel life , the native has deprived another of financial well-being ) THEN and ONLY THEN can one expect to save, accumulate, acquire, hoard, collect, anice heap of skanda.

Managing negative thought projections - a growth-challenge created by Shani in bhava-2

Most humans are unconscious victims of the tremendous traffic of thoughts which parades through the human mind minute-by-minute and hour-by-hour.

The average life is, unfortunately, quite wasted in the effort to follow one's thoughts -- without ever inquiring into the suspicious origins of these urgent mandates and directions . One often hears of bitterness and regret expressed at the moment of decease, "I wish I had spent less time making money, and more time loving my family and noticing God."

  • The classroom of Professor Shani in bhava-2 imposes qualities of ignorance, resistance and resentment into the character of the family history. The family values emphasize conformity to working-class standards and rule of law.

  • Shani limits the bank accounts and constrains one's effort to hoard and save.

  • Shani delays access to lineage cultural values such as family history, art and craft styles, stories, songs and poems, language, and traditional values.

  • Further, shani creates a persistent material reminder of the reality of death.

The wolf is never far from the door.

(The above situation can be alleviated somewhat for lagna friendly to Shani, such as Tula indriya-lagna and Urisha indriya-lagna, Kanya indriya-lagna and possibly Mithuna lagna too.)

Professor Shani's negative, pessimistic, fearful, scarcity-oriented, survival-driven, and faith-lacking impact from bhava-2 gives Parashari drishti upon houses 4, 8, and 11. This drishti pattern gives negative expectations which produce restriction, interruption, and delay in matters of

  • bhava-2 = ability to use the legacy values of"family history" .

  • bhava-4 = ability to own a home or landed property, or complete basic education. [ancestral home, nationality, landed property, and socializing education; foundations; emotional security (4)]

  • bhava-8 = ability to share in jointly held asset pools, or accomplish transformations [joint assets of marriage and confidential information (8)]

  • bhava-11 = ability to achieve goals, earn profits, and create networks of friendship = gain of goals through network of friends (11)

To increase the chances of happiness in this life, one born with Shani in bhava-2 must remain particularly *vigilant* against the onslaught of Shani's legacy of negative expectations upon these realms of perception.

Strong, favorable graha in these domains will significantly override the prognosis for frustration and interruption in domains 2, 4, 8 and 11. Yet, the presence of Shani's drishti will be subtly noticeable. E.g., total blockage may turn to delay, or material handicap may manifest as psychological resistance - but Shani's karmic drishti will never be completely erased.

Special effects of Shani in bhava-2, WRT family history:

bhava-2 = "family history" . Shani makes the family history isolated, cramped , clock-driven , always laboring , and materially constrained.

Even when Shani = uttama, svakshetra, or Yogakaraka, nevertheless, the effects of laboring Akashic memory patterning are present in the family history.

  • As Shani's natal house and also as11th-from bhava-4, shani here produces a double-whammy effect.

  • Shani produces the fruits of"roots " within bhava-2.

Roots = bhava-4 = the land, people, and cultural system that one is raised in (not necessarily born in, but definitely raised in.)

  • family history lives in survival fear. Their values emphasize scarcity, pressure of time, labor and impending death.

  • Professor Shani limits access to traditional knowledge. Restricted permission to know family history. Denied or delayed connection to the land and the ancestral past.

  • family culture = pragmatic, isolated and hard-working.

  • The student of Professor Shani's classroom in bhava-2 may experience fear of money/wealth, fear of accumulations, fear of food, fear of traditions, fear of owning property, and fear of regional cultures.

The family history situation is quite difficult in early years,

even if uttama or svakshetra, professor Shani is isolating and tough. Luckily the family's situation both materially and psychologically can improve over time because Shani favors maturity and"slow cooking" .

  • The upside of being afraid of the local and the traditional = one may become a highly independent individual who is a global citizen seeking universal values.
  • The family that one creates after marriage = bhava-3. bhava-3 is not directly affected by Shani's residency in bhava-2.

Fruits of bhava-4 = bhava-2: (the"double whammy" )

When Shani occupies bhava-2, the native must be alert to the relationship between the domains aspected by Shani and the domains which give their"results " in domains 2, 4, 8, and 11.
  • Owning property and obtaining education (4) are delayed. bhava-4 projects its wishes and goals (11th-from) upon bhava-2. The fruits of education are delayed.

  • bhava-2 is already full of negative karmic scarcity imagery from past-life accumulations (skandhas). The desire to own property and achieve social legitimacy through education will meet significant"can't happen/don't have the money/other responsibilities " type of mental resistance.

For Vṛścika indriya-lagna and Tulā indriya-lagna, Shani in bhava-2 both owns and aspects bhava-4.

Resistance to the tasks of completing one's formal, socializing education and accumulating property (including vehicles) may be especially acute for Shani in bhava-2 in these lagna.

Fruits of bhava-6 = bhava-4:
  • loss of balance and social conflict (6). bhava-6 projects its wishes and goals (11th-from) upon bhava-4. bhava-4 contains many Oppressive experiences for the native due to the existing Shani drishti. Ari's bhava's program to fight in wars, commit crimes, engage in prostitution, give or take usurious loans, maintain chronic illness, sell or take drugs, visit physicians, et-cetera will meet a great deal of resistance. The results of crime and disease are delayed.

  • bhava-4 is blocked by Shani drishti. Native expects the fruits of bhava-6 to be barren ,"not possible" or"going nowhere" . Indeed, resistance to manifesting the fruits of bhava-6 is a good thing!

  • As a result their core fear that their family would not support them (bhava-2) should they encounter social conflict, one has a lifelong distrust of medical clinics, jails, criminalization / crime, mani-money-lending, and social conflict. (As usual, strong graha in bhava-6 may encourage the native to participate in these activities, but mentally one believes the results will be no good.)

Fruits of bhava-10 = bhava-8:
  • career and public reputation (10). bhava-10 projects its wishes and goals (11th-from) upon bhava-8. bhava-8 is blocked by Shani drishti. Therefore, the native expects the fruits of bhava-10 to be barren, not possible or going nowhere. The desires to access privileged information (a fruit of high position) and shared in trusts of shared assets (money or knowledge) and also the desire to effect radical transformations e.g. Through surgery or sacrifice (tantra) will receive a cool reception. The results of leadership are delayed.

    Shani's drishti directly on to bhava-8 restricts the size of insurance settlements or inheritances, alimonies and lotteries, spouse's earnings contributed to the joint assets of marriage, access to confidential insider information.

    The privilege to spend pooled monies is a part of holding public office or high position in a business.

    Shani in bhava-2 contains the seed of belief that the"fruits " of privilege of high public title are not viable; therefore, in one's total thinking about career, these negative expectations will limit one's vision.

    As usual a strong graha occupying bhava-8 can mitigate Shani's drishti, perhaps reducing the strength of the limitations from blockage to resistance, or changing severe handicap to mere inconvenience.

    In any case, Shani's 7th drishti onto bhava-8 is not so strong as Shani's 3rd drishti onto bhava-4.

bhava-3 is an upachaya dusthamsha. Matters of bhava-3 improve with maturity and self-knowledge.

Requirement for Historic Routine s in Food, family, and Finance

Wherever Shani goes in the Jyotishavidya nativity

, the need for routine will follow. Shani in bhava-2 has a deep need for routine and predictable process in the realm of daily food, accumulation of money and other values (moral and aesthetic), and historic relationships. The native is subconsciously committed to maintaining the financial, moral, aesthetic, linguistic, culinary, and other conditions experienced in the family history.

Barring improvement from auspicious drishti, the native with Shani in bhava-2 will remain short of funds throughout life. The family is financially and emotionally unsupportive, and one may indeed eat bad food. Despite favorable conditions in other bhava, the native is subconsciously committed to resisting change in the family conditions into which one was born. This stasis through commitment to"no-change" [Shani] is enforced despite all positive intention which may have been acquired through education (4), inheritance (8), or imagination (12).

However, the native feels karmicly obliged to * conserve* one's values to the extent that one will develop a savings account even if the overall lifestyle is quite impoverished. The urge toward stability in financial matters enforces a very small, but very regular, donation to one's life savings hoard - whether of money, food storage, or historical records. Here is the native who, despite unsupportive family relationships, becomes the family genealogist. Here is the fabled"tortoise" of the tale of the tortoise and the hare. A very slow and plodding saver , but diligent, and never stops.

Thus, one reaches the goal of maintaining one's lineage wealth (in the form of money and/or knowledge) even while conditions in matters of food, family, and finance never much improve.

  • Shani imposes a mouth-routine = same daily menu of historic foods, ideally at a fixed time, each day . One wishes to put as little thought as possible into eating; one needs to simply follow the traditions of the family history."Creativity" [Surya] in the meal planning does not benefit this native.

  • Shani imposes an ear-routine = hear only the classical, traditional music of one's own culture . Modern, innovative, "popular" music is not appreciated. In fact, for one, non-traditional presentations of historic cultural values are quite disturbing.

  • Professor Shani imposes a wealth-routine = sustain the level and type of treasuries that was present in the family history . There should be no significant increase or decrease in the financial holdings and material lifestyle, whether high or low, large or small, into which one was born.

  • Shani imposes a knowledge-routine = maintain the historic knowledge values of the family lineage . If education is a key value, one will pursue education. However, professor Shani's drishti upon bhava-4 almost guarantees that for one, acquiring education is a difficult and financially exhausting process. Nevertheless, if the key value of education was present in the family history, one will sustain the lineage.

Note: if Professor Shani-yuti-Rahu * * or Shani-yuti-Ketu - , one's need for routine in food, family, and financial accumulation is permanently challenged by sudden upsurges of desire [Rahu] or radical disconnection [Ketu].

  • One craves [Rahu] lawful conventions of normalcy in food, speech, and values. However, one may self-sabotage the system via passion for exotic or extraordinary food y the sudden interference of Rahu-Ketu.

  • Dhanasthāna-2 has maraka qualities. When Shani-yuti-Rahu-Ketu occupies bhava-2, unconventional changes in family relationships may occur through sudden and catastrophic deaths.

And he said to them,

"Therefore every scribe who has been trained for the kingdom of heaven

is like a master of a house,

who brings out of his treasure what is new and what is old."

~~ Gospel of Matthew, ch. 52 [International Standard Version]


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