Rashi - Samchara - Bhava - Graha- Ratna- Nakshatra- Amsha- Varga
Brihaspati occupies 6th-from-Chandra
OM graam greem graum sah gurve namah
Ju-piter - Iuppiter - Jove
Dio-petous - Dies Pater - De-us
Ze-us - Xenios
the sixth house
Humanistic Ministries of Service
Public Figure Examples
[collecting-preserving dhanesha for Vṛścika indriya- lagna] [witty-creative vidya-pati for Vṛścika indriya- lagna]
multiple service ministries; many health issues
[energizing-identifying lagnesha for Dhanus - Haya indriya-lagna] [homebound-anchoring bandesha for Dhanus - Haya indriya-lagna]
[busy-managing vikrama-pati i for Makara - Draco indriya-lagna] [retreating-contemplative vyaya-pati for Makara - Draco indriya-lagna]
[collecting-preserving dhanesha for Kumbha indriya-lagna] [friendly-gainful labha-pati for Kumbha indriya-lagna]
[Dhanayoga = ruler of 2 + 11 occupies 6]
earnings from multiple service ministries * many health conditions due to over-expansion of digestion
Unbalanced yet optimistic expansion of global aid charities. Wealthy, but squanders the loot.
[energizing-identifying lagnesha for Meena indriya-lagna] [dutiful karmesha for Meena indriya-lagna]
* public reputation for doctrinal service, guidance roles, teaching ministry = multiple service ministries * healthcare activism + many medical issues
[philosophical-doctrinal dharmesha for Mesha indriya-lagna] [retreating-contemplative vyaya-pati for Mesha indriya-lagna]
multiple service ministries * many, expanded health issues
[Guru-Tula] [Sarala Yoga]
[mysterious-initiatory randhresha for Urisha indriya-lagna] [friendly-gainful vriddhi-pati for Urisha indriya-lagna]
hidden power from multiple service ministries or exploitations
[negotiating-contractual jaya-pati for Mithuna indriya-lagna] [dutiful-commanding karmesha for Mithuna indriya-lagna]
multiple camouflaged service ministries; many reproductive health issues
[inimical-medicating rogesha for Karkata indriya lagna] [philosophical-doctrinal dharmesha for Karkata indriya lagna]
[multiple optimistic but misguided service ministries] [beliefs fuel illness] [many dogmatic enemies offering to help] [diversity of principled accusations]
inequity, ailment seeking an ideological remediator in medicine, military, ministries of service
many health issues, ideological conflicts
[witty-creative vidya-pati for Simha indriya-lagna] [mysterious-revealing randhresha for Simha indriya-lagna]
[misguidedly permissive aid to suffering] [believes that mystification helps the disadvantaged]
[optimistically corrupt medical assistance] [ministry guided by materialistic theology]
[pragmatic philosophy of human services] [falsely cheerful in accusatory argument] [class-conscious understanding of criminal misdeeds]
[husband may be a misunderstood physician]
[Guru-Kumbha] Kanya lagna
[homebound-anchoring bandesha for Kanya indriya-lagna ] [bargaining-balancing yuvati-pati for Kanya indriya-lagna ]
multiple service ministries; many health issues
[Guru in bhava-6] * professor, indoctrinator, guide, preacher, charitable and religious authority figures.
may produce an abundance of Imbalanced, exploitive, blaming, accusing, often toxic, adversarial behaviors.
Outreach to the Suffering
Often has multiple ministries of service for underclass, victimized, sick, poor, ostracized, stigmatized, polluted, and other disadvantaged minorities.
Typically, Guru does not work to change the conditions of injustice, toxicity, or crime.
May be a great Saint or a jolly criminal. Whichever path is chosen, expect multiple health situations which intensify in bhukti of Guru and bhukti of the rogesha.
Guru preaches Understanding
religious or philosophical beliefs play an outsized role in understanding the role of exploitation, misery, disease conditions, and patterns of suffering in human nature.
disease-injury patterns are multi-dimensional.
Imbalanced patterns begin at the level of belief, percolate into the mental narrative, percolate down further into the feelings, and finally if there is no resolution, the patterns embed in the physical body.
Guru's broad wingspan can comprehend many various levels of disorder.
Tolerant of Sickness, Misbehavior, Greed
Under the guise of philosophy of sacred suffering, Guru-6 often accepts toxic environments and health imbalances rather than exploring ways to correct the imbalance.
Brihaspati includes, welcomes, broadens His wingspan so that all aspects of nature are accepted - including the evils.
When Guru inhabits a friendly rashi or intakes helpful drishti,
the goal of ailment-and-injury is not mindless suffering, but rather deepening the understanding of human nature and expanding capacity for compassionate service.
In a wifely nativity, Brihaspati dhavakaraka can represent the husband-role player
Brihaspati = dhava-karaka.
Guru-6 in the nativity of a wifely-figure may indicate
He may be greatly beloved by the wife, yet his disagreements with others (6) may be extensive [Guru].
Jealous Guru-figures + accusations from priests or doctrinal pandita
Theorists, indoctrinators, philosophers, spiritual guides, preachers who might be expected to behave fairly indeed may lie or betray. Purveyors of wisdom, philosophers, teachers of dharma, may become devious exploiters, polluted in their hypocritical preaching of beliefs, and possibly criminal in their actions.
Corrupt or unbalanced counsel from spiritual guides or guide-figures, such as professor, pater-noster, pope, proselyte, grandfather, Guru, preacher, indoctrinator, religious scholar, philosopher, theologian, ideologue, or one who purports to show the way of principled thoughts or actions.
Those in the ordained religious orders may find that the Doctrine and the Indoctrinators become enemies.
Positive implications: spiritual guide, life mentor, or professor may be a trained health-care worker, fighter against injustice as a criminal attorney, or social worker, or preacher is dedicated to a ministry of service.
Bhava-6 rules the human digestive system, especially the lower intestine + colon. Guru-6 indicates the digestion-related diseases of over-expansion or over-indulgence in feasting.
Many Ministries of Service
[Guru in bhava-6] * multiple service ministries; many health issues; many loans. The Guru-karaka figures= professors, preachers, doctrinal or ideological teachers may preach a victimology narrative of repeating exploitation and misuse.
Brihaspati encourages a principled mission to serve the disenfranchised, the marginalized, and the enslaved by inspiring and teaching.
Many saintly people get sick on their missions of compassion, but that reality only encourages their conviction that their service is divinely inspired.
In the nativity of a feminine-figure, the first husband has a victim role; husband may experience multiple persecutions.
If compassionate, the Guides may be agents of professional medical service, financial loan-providers, or military response to chronic social problems. Drishti, rashi, and age during the Guru dasha must be considered before issuing any prediction.
Nature and location of the Overgrowth condition
depends on Guru's rashi, incoming drishti, any yuti graha
The presenting health issues are typically digestive , often along the lines of food allergies, infestations, colonizations, and overloaded, congested intestinal system.
Can also manifest as endometriosis and similar pelvic overgrowth ailments because Guru controls fertility.
Should symptoms arise, Recommended to seek Consultation with a reputable naturopathic physician or Ayurvediki or other medical professional trained to relate food-digestion with disease experience.
Guru controls sacral plexus and fertility.
multiple service ministries * much service-servitude
imbalanced expansion of theory, ideology and doctrine ++ the teachers of these views
many enemies * multiplicity of health problems * tends toward midlife obesity due to digestive congestion, too much traffic in the gut
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. svadhisthāna .
Health issues from intestinal congestion, food and environmental allergies, digestive overload.
Diseases of Overgrowth
Therefore, prayers of gratitude (not petitionary prayer) and faith-based rebalancing methods can be surprisingly effective remedies.
Nevertheless, the pattern is often one in which one disease site is tamed then two more arise in its place.
May attempt to rebalance an awkward health condition via compensatory over-intake, over-absorption, over-eating
A Challenging Landlord
Guru as a tenant in svabhava of Brihaspati's enemy Budha may manifest the faith-vs-facts conflict between Brihaspati and His landlord the logical-argument icon Professor Budha.
bantering Budha's svabhava-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 [akashic memory patterning] 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 Injuries * 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 svabhava (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 disputes, treachery, 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 homework-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 indriya-lagna, the placement of Guru in bhava-6 drags the spousal character into the sthāna 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 = 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 indriya-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 indriya-lagna and Tula indriya-lagna where Guru-6 gains strength in svakshetra
Sustained Optimism in the Face of Conflict
Develops a service of broad-minded and Optimistic argumentation = excuse-making.
Faithful and cheerful even amid 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 Shukra. Guru-6 may over-medicate or over-nourish as a way of bringing Shukra'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 bhukti. during Guru bhukti, 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 bhukti.
Guru in 6th-from-Budha = multiplicity of health and debt problems for a sibling. Fraternal ailments expanded during Guru bhukti.
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 feminine nativity, spouse oriented to working classes, pollution, conflict
traditional ly, Shukra 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 Shukra 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 activates 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 feminine nativity may be disinclined to marry, knowing this consequence.
In a wifely nativity, Guru = dhava-karaka
Often, the wifely-figure 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 feminine-figure may retain a respect for the power of service ministry and a belief in its importance in her life.
Sukha-graha in dusthamsha = 6, 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 within 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 bhukti 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 bhukti 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, kohen, kahuna, 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.
QUOTATION commentary of Das / Bepin Behari
WRT [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."
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.
The Red Book = a compilation of local wisdom. It was written in an Army barracks in Lahore, by a Punjabi officer, using the government-issued red notebooks from the military warehouse. It was written in Urdu language and published in five installments, 1939-1942. English translations emerged in the 1950's.
This remarkable book contains a great miscellany of information, comprising superstitions, remedies, traditional knowledge, and Jyotishavidya principle. Interwoven into a fabric of problems-and-solutions, Lal Kitab grants a view into the lives of common folk who share Northwest regional history and cultural heritage.
Accessible, familiar, and popular, Lal Kitab became a ready reference throughout the Urdu-Hindi speaking communities of the subcontinent and the Carribean islands.
Lal Kitab often accurately portrays its audience's beliefs about the structure of reality. For example, Lal Kitab may associate Guru-6 with misfortune of illness. In regions beset by generational poverty and squalid medical care, the cause-effect link between Guru-6 and illness may often be circumstantially true. But it is not a cause-and-effect link. Like any other placement, Guru-6 depends on context. With supportive drishti, Guru-6 can be a helpful position.
Representing the worldview of local folk, Lal Kitab may attribute any misfortune to an originating curse. The writer-compiler hailed from a society which has long cherished a belief in curses-and-boons. Lacking most forms of material agency, it is easy to understand why an oppressed people would seek to control their destiny through acts of magical speech.
A modern viewpoint recognizes that each person creates their own reality via their own thoughts-and-expectations. Thus, a post-medieval perspective would tend to attribute human creative power to  one's focused intention preceding the speech-act along with  the no-barriers agreement of all involved to share that intention.
Yet, even though Lal Kitab represents a simplistically materialistic viewpoint, its compendium of remedies is an accurate fit for the traditional audience and deserves respect for its extraordinary scope.
In general, the language of Lal Kitab is fatalistic and its application of Jyotishavidya principles is stiffly dogmatic. Yet, if it is appreciated that the author was an Army officer, then his tendency to see reality through the lens of harsh-rules-and-strict-consequences is sensible.
Jyotishavidya is a great body of School-of-Earth wisdom. Jyotishavidya principles apply to all civilizations which have developed here in the School over the period of its four-billion year existence. Jyotishavidya is not inherently bound to any time, place, language, culture, or religion.
Lal Kitab applies the filter of a specific localized culture to the samayavidya. The result is a highly simplified and materialistic presentation of sixth vedanga. There is some truth to many of the Lal Kitab astrological statements. However, awareness of context and critical thinking are missing.
If the native has access to quality medical care, will Guru-6 always produce illness?
Guru-6 is certainly a multiplier. Yet, Brihaspati's expansionism in 6 may indicate many physicians, many medical treatments, and many prayers [brihas] for wellness. The outcome may be a frequency of illness but also a matching frequency of successful medication. Also a compassionate understand of human conflict  may produce great gains of spiritual wisdom [Guru].
It is not true that Professor Guru in bhava-6 is always a producer of negative consequences. Brihaspati's entire environment must be considered, including His relationship to the indriya-lagna and the Chandra-lagna, inter alia.
Lal Kitab is not able to suggest this type of complex analysis which is key to authentic Jyotishavidya practice.
It is super important to look at the context for a planetary placement and avoid getting stuck in a single itemized dogmatic prediction.
(This is the big problem with "cookbook" astrology similar to Lal Kitab.)
Not to worry. your Guru-6 is nicely compensated. Every graha position has plus-and-minus.
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, Yet, this pattern produces a series of actions = overall favorable throughout the course of life.
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