Om Graam Gurve Namah
Om shram sreem shraum sah chandraya namah
Moon * Mens
Ju-piter * Dyeus-pitr
These descriptions also apply to Chandra-Guru in mutual aspect (opposition)
Chandra-Guru yoga is generally easy and fertile. Professor Chandra and Professor Guru enjoy a mutual planetary friendship.
One seeks emotional identity validation through physical fertility, through involvement in lives of their children or their works of art, and through maintaining a positive worldview.
Candescent Chandra's calming and comforting behaviors are conjoined with Guru's agenda for production of children, inclusionary, opportunity-increasing actions, expansion of wisdom-teachings (can be dogmatic) and patronizing roles.
Tension = Global vs Local
Chandra is a localizer whereas Guru is a globalizer. Thoma represents the unconditionally nourishing, emotionally flowing, one-to-one relationship between mother and child. Brihaspati represents the preaching, indoctrinating, awareness-expanding relationship between the teacher (Guru) and the congregation of students (sisya, grouped into sangha).
The rays of Chandra tend to protect and emotionalize, while the rays of Guru tend to multiply, philosophize, and expand. It is a challenge to expand something while at the same time protecting it from the unfamiliar. Therefore Soma-yuti-Guru usually results in some tension between local, singular, routine daily habits versus global, plural, travel and learn. Many mothers - yet oddly insecure.
Belief in expansion = emotionally charged with ethnic, local, personal, defensive feeling
Comfort-seeking Chandra tends to emotionalize Guru's paradigm of belief. In the approach toward matters of dharma, philosophy, and the array of sacred teachings, one may be more reactive and responsive, less contemplative or conceptual. Ethnicity, land ownership, amd security (Chandra) tend to play a definitive role in the paradigmatic, principled worldview (Guru).
The local-vs-global result can be humanistically positive or negative according to the total pattern of planetary rays.
The result is often a lifetime perpetually in search of a rooted location, a specific ethnic identity,or a single unconditional caretaker. For all its blessings, Chandra feels ungrounded and insecure while Guru the Globalizer may be unable to effectively expand the awareness because one is clinging to a local identity.
One may feel that the bio-mother had too many children, which deprived one of exclusive attention. One may compensate for the non-exclusive mothering or diversity of caretakers by promoting a paradigm of belief, a doctrine of inclusity, or a philosophy of global humanism. Meanwhile the
Brihaspati is a multiplier, producing many. (By contrast, Budha is a duplicator, producing doubles and couples.)
Guru-yuti-Surya pitri-karaka * more than one father-figure
Guru-yuti-Chandra matri-karaka * more than one mother-figure
Guru-yuti-Mangala bhratri-karaka* more than one brother-figure
Guru-yuti-Budha yukta-karaka * more than one sibling-teammate-figure
Guru-yuti-Zukra sodarya-karaka * more than one sister-partner-figure
Guru-yuti-Shani atta-karaka * more than one elder-figure
Guru-yuti-Rahu mizra-karaka * more than one mixer-figure
Guru-yuti-Ketu upeksha-karaka * more than one disregarder-figure
typically yields a generous body; and if not corrected by diet, a rather portly physique
When Guru is strong, may be associated with largeness of the fleshbody.
As a consequence of the nutrient-abundant comfort-seeking behaviors, the Guru-Chandra fleshbody typically develops plumpness over time.
Generally pleasant and cheerful folk unless the teachings of Professor Guru or Professor Chandra are subject to prolonged and repeating lessons (which are in reality multiple opportunities for accepting of gifts of understanding) usually via constrictive drishti.
Like all yoga involving Professor Thoma, the Chandra-yuti-Guru pair gives a tendency to project one's feelings upon others. Tends toward a super-optimistic projection that more realistic souls in their environment may find indigestibly hopeful.
Yet, overall, their overbearing emotional projections are more helpful than harmful in this weary world.
One seeks wisdom but due to avoiding the discomfort of negative perceptions, one may project a need for everyone in the environment (especially family members) to display a cheerful optimism at all times.
Strong compassion and charitable instincts if the intellectual capacity is well developed. Otherwise tends toward humanistic sympathy or pity for those less fortunate.
Brings emotional expansion into the life; many events concerned with Chandra-things such as farming, gardening, fishing, house-holding, homebuilding, sheltering, schoolteaching, parenting, homesteading. Frequently there is, in some sense, more than one mother.
If Chandra-Guru-yuti-Rahu, may bring several mothers from different cultures who all help the native in different ways. (Karaka for beneficial cross-cultural adoption).
Strong humanistic tendencies and maternal instincts make a wonderful caretaker. If connected with lagna or Lagnesha, may manifest an abundant physical body with large breasts.
In a rashi of Shani may be emotionally constrained: gives problems with mother. Wants to care for others but fails, due to inadequate early mothering.
Chandra-Karkata * comforted by rhythmic tidal maternal soothing = highly benevolent
for wealth, children, and home.
Generally very nice people, whether they are effective in the world or not.
Chandra-yuti-Guru yoga is generally comfortable. Guru-4 seeks emotional identity validation through physical fertility, through involvement in lives of their children or their works of art, and through maintaining a positive worldview
Generally pleasant and cheerful folk unless the teachings of Professor Guru or Professor Chandra are subject to prolonged and repeating lessons (which are in reality multiple opportunities for accepting of gifts of understanding) usually via constrictive drishti. Although the "heart is in the right place," Guru-4 may be prone to a "Pollyanna" type of excess optimism regarding foundational matters of homeland, home-life, parenting and schooling. Positive view may filter out authentic but negative information, giving pretty but inaccurate worldview. Their glass is always half-full :)
Like all yoga that involve the Moon, Chandra-Guru yoga suggests a tendency to project one's feelings upon others. Tends toward a super-optimistic projection that more realistic souls in their environment may find hard to take. Yet, overall, their overbearing emotional projections are more helpful than harmful in this weary world.
If Chandra-yuti-Guru-yuti-Rahu, may manifest several mothers from different cultures who all help the native in different ways. (This combination = Karaka for beneficial cross-cultural adoption).
Strong humanistic tendencies and maternal instincts make a wonderful caretaker. If connected with lagnesha, gives an abundant physical body with large breasts.
If the nativity shows no other source of social identity, Chandra-Guru can make a breeder whose sole emotional validation comes from enacting their reproductive powers.
In the nativity of a Wife-figure
Guru-yuti-Chandra = 1st-from characteristics in the emotional relationship to the first husband. The first marriage reinforces the emotional identity.
Shani-yuti-Chandra = 1st-from characteristics in the emotional relationship to the second husband. The second marriage supports respectable social-emotional identity.
Dohany Street * Tabakgasse * Synagogue in Budapesht, Hungary
file update: 13-Nov-2018
Barbara Pijan Lama Jyotisha Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Nakshatra Navamsha Marriage Children Wealth Career Spiritual Wisdom Cycles of Lightbody-liftoff Death and Rebirth
The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!