Brihat Parasara Hora Shastra MahaDasha of Guru
BP Lama commentary Vimshottari MahaDasha of Guru
Om Graam Greem Graum Sah Gurve Namah
Brihas-pati * Deva-pati * Sapta-rishi
Ari-bhava * Roga-sthana * Ripu-daya * Sat-kona
Ju-piter * Dyeus-pitr
Jove * Enlil * Marduk * Zeus-Deus * Iuppiter * Her-wepes-tawy
the sixth house
Guru-Meza Vrizchika lagna
Guru-Vrizabha Dhanuzya lagna
Guru-Simha Meena lagna
Guru-Kanya Mesha lagna
Guru in Vrizchika Mithunaya lagna
Guru-Dhanuzya Karkata lagna
Guru-Kumbha Kanya lagna
Guru-Meena Thula Lagna
multiple service ministries * much service-servitude
imbalanced expansion of theory, ideology and doctrine
many enemies * multiplicity of health problems * tends toward midlife obesity
many physicians * much medication
growth and expansion of medical knowledge
many conflicts in contractual relationship * multiple arguments
military optimism * many crimes
excellent placement for physicians, pharmacists, military officers, pastoral counselors, divorce attorneys, criminal defense advocates, loan-makers, and other professionals serving problematic clientele
May experience overexpansion or overweight in the middle and later years and overflow energy accumulations in the Guru-chakra areas e.g. svadhisthana . Health issues from intestinal congestion, food and environmental allergies.
May attempt to rebalance an awkward health condition via compensatory over-intake, over-absorption, over-eating
A Difficult Landlord
Guru as a tenant in swabhava of Brihaspati's enemy Budha may manifest the faith-vs-facts conflict between Guru and His landlord Budha.
Budha's swabhava-6 represents dissolved terms of agreement, collapsed cooperation, and broken agreements, resulting in deprivation of balanced pleasures and constant argumentation in an environment of toxicity and conflict..
When expansive Professor Brihaspati enters the maha-dusthamsha, Guru-6 takes on the problems of this world with an attitude of optimism and faith. One feels a religious impulse to help solve the systematic conflicts that arise from historic human karma as it has developed in the Earth.
Guru-6 becomes a guru to the conflict-ridden, preaching the way to greater wisdom on subjects of interpersonal and intertribal conflict, as well as the toxic mental conditions of chronic inner arguing which produce poverty and disease.
Guru-6 Argumentation style =
Many Complaints * Many Medications
Guru Over-Expands Roga-bhava Conflict
Unfortunately, Guru is not a boundaries expert. He operates on faith, and He does not easily accept limitations. Therefore, outside of His swabhava (9 and 12, or Sagittarius and Pisces), He tends to suffer from over-expansion in areas of human life which do not respond well to simple optimistic faith.
The result = an overabundance of conflict over broken promises and failure to honor the terms of contract.
Brihaspati in the maha-dusthamsha tends to over-estimate His ability to use faith and positive intention to "solve" large-scale and historic cycles of exploitation (6) + chronic imbalance (6).
Thus an individual tries to tackle a global problem.
Guru's proper role is to offer wisdom teachings. When wisdom teachings are addressed to the audience of conflicted and inharmonious denizens of bhava-6, Guru's faith will indeed increase good-will understanding toward criminals, predators, balance-disturbers, exploiters, and their victims.
But Guru tends not to recognize the limits of his tolerance-teaching role. In the house of a hostile landlord, Guru tends to get overly involved with the petty material details (Budha) of the specific conflicts - and this is where the health problems of Guru-6 often begin.
Marriage Debility for wife, Guru = husband-1
In the nativity of a wife, the significations of Guru-6 may affect her first husband more vividly than herself. Typically the first husband has some health condition to which she ministers, which may reduce the intensity of the condition within her own health.
For Mithuna lagna+ Kanya lagna, the placement of Guru in bhava-6 drags the spousal character into the sthana representing accusations and argumentative conflict. Guru-in-Ripu bhava is generally less benevolent for marriage, at least the first marriage.
However the remedy for these implications of imbalance is that the first husband may serve professionally in medicine, military, or ministries of service in particular within the specialties of Brihaspati such as charity, preaching, and teaching. In cases where the husband has applied the wisdom consciousness that chooses to serve rather than suffer, most of the script of toxicity and conflict can be expressed in the professional service and very little of it remains to disturb the marital peace.
For any radical lagna in a feminine nativity, Guru-6 signals some difficulty regarding the expansive, multiple medicating and criminal behaviors of the husband -- at least, the first husband. Often there is some significant health issue.
Husband's drug addiction or sex addiction issues may be particularly difficult for Karkata lagna and Thula lagna where Guru-6 gains strength in swakshetra:
Sustained Optimism in the Face of Conflict
Develops a service of broad-minded and Optimistic argumentation = excuse-making.
Faithful and cheerful even amidst deep toxicity and conflict.
This optimistic native may go where angels fear to tread. However, one must be positively vigilant about covering the "blind spot"
"blind spot"- which is the"hole in the aura" by which the problems of the world enter one's individual physical and psychic environment.
One must guard the personal mentality and the fleshly body from invasion by global and historic human-condition problems. Offer the teachings, guide, mentor, and uplift - but, when the teaching job is done, one must close the gates to anxiety and worry.
Health Issues, and Why
Without quite comprehending what is happening, Guru becomes over-involved in the contentious mentality of the these chronic human-condition arguments, and The conflict-dynamics of bhava-6 begin to manifest in one's own body. Specifically, in the digestive system.
Seeking leverage against the onslaught of negative mentalization, Guru-6 ingests too much food and medicine. Thus, ill-health caused by pharmaceutical toxicity and a stressed-out, overloaded digestive system.
Children, although a great blessing, may be harmful to one's health and their life philosophy (Guru) may be incompatible with one's own. Complications due to psychological conflict regarding children
Potential to develop (Guru) fleshly overweight due to over-expanded (Guru) digestive pipes
The strongest effects of fleshly overweight occur when Guru occupies a rashi of oral-pleasures Zukra. Guru-6 may over-medicate or over-nourish as a way of bringing Zukra's soothing pleasures into the high-conflict zone of bhava-6. Thus, diseases of excessive food-pleasuring.
Guru-6 = an unusual number and complexity of health problems, mainly based in digestive disorders and the plurality of iatrogenic treatments (problematizing of Budha conflicting with optimism of Guru)
Guru in 6th-from-Chandra = multiplicity of health and debt problems for the Mother. Maternal ailments expanded during Guru periods. during Guru periods, emotionally-based conflict for both the native and the mother . See bhava of Chandra to determine the basis of the imbalance.
Guru in 6th-from-Surya = multiplicity of health and debt problems for the Father. Paternal ailments expanded during Guru periods.
Guru in 6th-from-Budha = multiplicity of health and debt problems for a sibling. Fraternal ailments expanded during Guru periods.
Abundance of Physicians, Pets, Livestock, and Servants
Guru-6 enjoys an abundance (Guru) of pets (6) and working animals.
Served by optimistic, faithful employees in the workplace and good servants in the home.
Blessings through charitable service and ministry to the downtrodden.
One enjoys an abundance of physicians, but this is not always a benefit in the bhava of iatrogenic disease! Diseases caused by medicines.
Gains from providing medical care to the underserved, yet one should personally avoid most medicines. Some benefit from nature cures, vitamin therapy, Ayurvedic attention to a balanced diet. However most tangible benefit will come from boundary management and calming the scale of inner mental argumentation.
A Ministry of Service
Benefits to career, intuition, speech and wealth
For female, spouse oriented to working classes, pollution, conflict
traditional ly, Zukra represents the wife for a man, while Guru or Shani represents the husband for a woman. (There are divergent opinions in the commentaries, with some using Brihaspati for the woman's husband, and some suggesting [mainly moderns] that Zukra applies equally to the marriage partner of either gender. Shani is also used esp. as karaka for 2nd marriage for female.)
Therefore, for a woman, the husband or the committed partner (who need not be a man, but must be perceived as a source of abundance) will hail from the underclass, working class, service class or will have a strong affiliation with matters of toxicity and conflict.
The wisdom-partner may have additional highly favorable qualities also, depending on Guru's houses, tenants etc.
If Guru rules favorable bhava, the male partner may be a conflict-identified professional such as an attorney, social worker, educator of the disenfranchised or exploited, physician, etc.
The male partner will to some extent 'bring his work home' thus the negative implications of a benefic in the house of argumentation, may include toxic overflow of the male-partner's ministry of service, causing imbalance in marital life. Thus his service which benefits society may also harm the intimate relationship. The female native may be disinclined to marry, knowing this consequence.
Female's partner karaka = Guru
Often, the female native meets her life partner in a place of paid or charitable service. The partner's identification with the working and needy classes is important to her, and the partner's ability to work in situations of sustained conflict , toxicity, or deprivation may form the basis of the union.
Regardless of the external conditions of the union, the female will retain a respect for the power of service ministry and a belief in its importance in her life.
Generally unfortunate results from benefics in6, 8, or 12.
Bloating and swelling of the physical body. Diseases of edema and over-expansion. Great generosity towards the victimized classes. Very large-scale arguments, too much life resource available for sustaining and nourishing conflict in relationships.
One may feel victimized or wronged by priests, by moral preachers, by professors and gurus, by universities and temples, their knowledge-base and their arrogance about"what is known" [dharma], by sacred doctrine and dogma, by the body's reproductive system, hips, thighs, and feet.
Tendency to misappropriate or steal items related to religious ceremonies, possessions of the teacher, temple implements and priestly garb, books of sacred scripture; may misappropriate the role of the teacher or guru.
|Guru in 6th-from-Chandra|
|multiplicity of Medical personalities, physicians, self-medication, toxicity, social conflict, accusations, marital divorce, poverty or usury problems, servants and issues of servitude in bhava related to Guru|| Multiplicity of emotionally based ailments, animosity, and disagreement with the established ethnic lifestyle of the parents and their people. Religious conflict (Guru, 6) with the parents (Chandra) and a general distrust (6) of priests who may seem ritually pompous or preachy or jealous of one's own wisdom. Glandular or hormone or nutritional imbalance, particularly in crisis during Vimshottari dasha periods of Chandra-Guru. |
Chandra-Guru periods may involve a script of medical treatments, social imbalances, financial exploitation, unfair remuneration, psychological victim experience, hostile environment, or poverty caused by overabundance of children (Guru). Tendency to remain"out of contract" (6, broken yoke) with the habitual basis of life; uneasy relations with parents, distrust of conventional prescriptive schoolteachers.
If Guru is strong, the Chandra-Guru period may evoke a script of"too much teaching" which harms the health.
When Chandra-Guru occupy a 6/8 relative angle, the mind (Chandra) is more concerned with continuing (Chandra) a cycle of transformative identity change (8) in matters of philosophy and religion, and less concerned with stability or conformity to local habits of religious practice and belief.
Unfair relationships with paternalistic religious teachers, priests, professors, pandits, preachers, presbyters, popes, and one's own Father are essential components of the identity change process which must occur in order to move the being to its next level of wisdom.
Despite the emotional discomfort of being exploited, one takes a philosophical attitude toward the planned misalignments requiring realignment attention . One may be charged with the task of teaching-preaching (Guru) about inequity, injustice or distress. Or, requirement for teaching wisdom to members of the service class.
regarding Guru in bhava-6
"... renown and good finances, but your personal life has some turmoil and married life may be difficult.
You may spend more than you make.
At times you feel defeated and some considerable disease has to be tolerated.
You can be a good healer or helper of others and you do better by serving others than through independence.
You should watch out for irregular food habits as that might be the cause of health degradation.
You promote community spirit and reduce crime.
You are a good fighter who is proud of your competitive abilities.
You should not expect others to live up to your abilities to serve and work hard."
Q: I read in Lal Kitab that it is very bad for Guru-6 because these malefics are indicators of sin, and that Jupiter in the 6th house is also very bad.
A: IMO, Sometimes Lal Kitab is accurate about a certain specific material outcome. But, in general, the language of Lal Kitab is too fatalistic and its application is too dogmatic.
It is not true for example that Professor Guru in bhava-6 is always a producer of negative consequences.
randhresha-8 Guru imposes destructive, sudden changes ( 8) upon one's enemies (6) and that results in gains for oneself (randhresha-8 in 11th from swakshetra).
It is super important to look at the context for a planetary placement and avoid getting stuck in a single itemized dogmatic prediction. (This a the big problem with "cookbook" astrology similar to Lal Kitab)
So, don't worry - that Guru placement in 6 is profitable. It might seem like a roller-coaster cycle sometimes with regular dips and peaks due to the constant adjustment between factors of 6, 8 and 11,, but do appreciate that this pattern produces a series of actions = overall favorable throughout life.
file update: 12-Jul-2018
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