OM gram grim graum sah gurave namah
OM jhram jhreem jroum sah gurave namah
Brihaspati * Devapati
Draco * Ena * Enadriz * Mrigadriz
nīcha * debilitation
ideological beliefs placed above the rule of law
misguided multiplicities of materialism
philosophy of class hierarchy
socially conventionalized paradigm of belief
faith in material order
Ju-piter * Dyaus-pitr
Dio-petous * Dies Pater* De-us
Ze-us * Xenios
Enlil * Marduk * Her-wepes-tawy
Iuppiter * Jove * Thor
Capricornus * Steinbock
over-expansion of social rank, status, government
religious belief in material reality
foolish overconfidence * substituting belief for experience
* worth-ship * worship of paper, time, stones, and bones
priests of the Saturnian Rite
priests of the Saturnian Rite
Dohány Street Synagogue = Great Synagogue = Tabakgasse Synagogue in Budapest, Hungary.
The largest synagogue in Europe and the fifth largest in the world, seating 3000 worshippers. c. 1855 CE
multiple social-material attributes, many hierarchical identities
Guru in bhava-3 [nīcha] multiple hierarchical businesses, many socially regulated communications
Guru in bhava-4 [nīcha] multiple hierarchical settlements, multi-roots
Guru in bhava-5 [nīcha] multiple hierarchical intelligences + many center-stage roles within the social order
Guru in bhava-7 [nīcha] Karkata indriya-lagna * multiple hierarchical alliances, many social-material contracts
Guru in bhava-8 [nīcha] Mithunaya indriya-lagna * multiple governance secrets, many hierarchical identity-changes
Guru in bhava-9 [nīcha] multiple governance, doctrines, several fathers
Guru in bhava-10 [nīcha] multiple governance, leadership, social-ordering responsibilities
Guru in bhava-12 [nīcha] [svabhava] [multiple governance sanctuaries] [much conventional private guidance]
Belief in Human Development via human social-material hierarchy
Guru-Makara believes that it is possible to be blessed by a generous divinity with the respect and regard attributed to holders of hierarchical rank. Guru-Makara places religious faith in the power of status objects, social visibility and public reputation.
The result is often a culture of conspicuous consumption, significant expansion of inventory of status objects. In the modern culture, these objects are typically designer bags, McMansions, prestige-brand automobiles and other "bling".
In earlier cultures the status objet du jour might have been a cold, smelly stone [Makara] castle upon an 'important' hill or a reliquary of bones [Makara] of a holy person granting 'importance' to a place of worship.
General substitution of cold, old, stiff, stony, bony, greyish, lifeless, "exclusive" material objects for warm, expanding, "inclusive", authentic experience of the presence of the Divine. Faith in thing written or stamped upon paper.
Over-development of exterior social-material social structures. Over-emphasis on human social-hierarchical status acquisition, public reputation, and social lawfulness of human behavior.
Underdevelopment of the understanding in matters of spiritual law, to the extent that one becomes so profoundly engaged with human social hierarchy that one cannot recognize the presence of dharma.
"Champagne taste on a beer budget".
Profound faith can of course work miracles.
However, one does not believe right down to the authentic core of conviction. There is typically some weighty, pessimistic tagged emotion of Makara accompanying the superficial positive belief which blocks the true faith.
The philosophical undertow of competing beliefs (one positive, one negative) sabotages the true faith of the assertion and the positive belief succumbs to the negative emotional expectations.
Thus after much doctrinal-ideological blustering the person cannot fulfill the expectations of their beliefs.
However, if [nīcha-bhanga] the placement is extremely powerful and all hopes may be realized.
[nīcha] -Guru's problems happen when generous warm humanistic philosophy is substituted for constrictive cold, hard, pragmatic mature experience and adherence to regulations.
Understands that governments and huge corporations may respond to humanistic appeals. Often interested in humanistic, spiritually guided, large-scale improvements to existing government structure.
However, the principled restructuring may have unforeseen consequences or be unrealistic.
Humanistic social activists
Past-life carry-forward wisdom about statutory law s and government, structure of large hierarchical social organizations, and methods for creating an orderly environment.
Believes in following the rules for attainment of rank and respect within one's birth culture. Conventional viewpoint. Admits no alternative rules.
Tolerant of diversity and supportive of expanded opportunity for all members of the system, but is a reformer, not a revolutionary. Makara is a somewhat boring or restrictive location for Guru.
Reduces the self-confidence and minimizes faith in spiritual wisdom, but expands confidence in the rule of law and enhances trust in the government. Strong believer in hard work and discipline.
Not a slacker.
Takes a slow, patient, and determined approach [Makara] toward achieving Guru's goals of wisdom, expansion, procreation, and generosity toward all. If Shani is comfortably placed, the native can be materially successful. Will usually find a comfortable niche in government service, where one is will not receive the big salaries but rather will enjoy the satisfaction of public service.
Cheerful and friendly as a rule when gainfully employed, ideally within the large, rule-driven, government-oriented organization. Does well in military settings, is well-liked within tightly regulated structures.
Should other graha be weakly placed, the native may prefer to live off government aid or be subsidized by charity or social-security networks. One may be atheistic but tends more toward ritualized social-approved performance.
the native 's understanding of religious truth is limited to the practice of consciously and publicly conforming with conventional religious behaviors. One generally subscribes to a mainstream humanistic belief system.
Unless rescued via [nīcha-bhanga]
one suffers from a constitutionally weakened grasp of the principle of compassion.
Literalism: the native with [nīcha] Guru in any bhava may be inclined to substitute The letter of the law for the spirit of the law.
Physically, associated with over-optimistic expansion [typically, athletic over-extension] of the knees in the human body.
Makara = knees; Guru-Makara = "too much knee". For an athlete, periods of Guru may contain knee injuries, sometimes severe.
Hillsborough Parish Church, Northern Ireland
2nd marriage consequences for [nīcha] Guru-2?
Yes the [nīcha] debilitated Guru Jupiter is indeed a concern for second marriage. the keynote of Guru-Makara is "over-confident". Guru is confident in a positive and optimistic style by nature, and as a general rule Guru brings a bright golden light of divine wisdom into everything that He does.
However, when Brihaspati is debilitated Professor Guru becomes optimistic about making positive changes via wisdom in environments which really don't allow much change because they are designed to be rule-bound and tightly structured. Guru Makara wants to expand in naturally rigid and fixed places, results present a growth-challenge to craft a balance between the world of material reality and the world of beliefs.
Specifically, Guru-Makara-2 gets people in polarizing catalysis by being over-confident about good-willed, generous, or overly expansive applications of money-management, such as overly optimistic belief that one can meet legal deadlines for various required money payments, but characteristically the reserves are not present to allow for the payment.
Sometimes there are agents permitted to manipulate the banked monies who are doing borderline legal interpretations of the financing and real-estate investors are lucky to get out with their original principle despite very broad beliefs of the managers about some banking scheme being so beneficial for all.
No one gets seriously hurt since this is Jupiter after all!
Yet, the typical problems = bankers, singers, cattle herds, food storage, art collections, and other portable wealth as well as, in your case, real estate since Guru for you rules the bandhu bhava governing shelters, vehicles, boats, and farms.
For one in the wifely-companion with Guru-2 nativity, the second husband can be a very well-meaning financier who wants to follow the governance rules but whose natural love of humanity causes bending a rule here, a rule there until the original hoard is gone or dwindled down.
Often monies supposed to be banked are diverted to personal use. If a cattle herder, the better part of the herd may be consumed for food (2) based on the false hope that spring can bring abundant calves, but spring is normal not too fertile, and the herd dwindles due to feeding the people rather than the cows.
It can be a rent-collector who does not insist on collecting the rent"until times are better" or a vacation resort developer who builds a gazillion dollar development on government land"believing" that eventually he will be permitted to buy the land and represents himself as the owner of the land. Then when the govt lease expires investors find out that the value of the investment is much less only the buildings and not the land beneath it and furthermore the govt can repossess at any time.
Guru gives a fault of over-optimism, not low character. the person is of good moral character.
Yet, in Makara where following the conventions, rules, and protocols of conservative society is required, Guru is too permissive and too hopeful resulting in improper use of funds, reduced value of investments, lost savings, and a cycle of inflated expectations that peaks during periods of Guru.
In the 2nd bhava of 2nd marriage, the 2nd male life-partner for the female is likely to be a banker or resource-manager of this description, with a tendency to Pollyanna optimism, involvement in real estate financing, and prone to giving inspirational speeches about work ethic and savings while actually lacking the personal discipline to accept austerities when required in scarcer times. The first husband represented by Guru may also partake of the characteristic always best-case-scenario thinking unbalanced by too little regulatory or hardship sensibility .
Although very nice people, Guru-Makara-Draco folk (unless corrected by nīcha-bhanga ) often don't quite know what they're doing professionally due to a habit of replacing governance rules [Makara] with selected teachings of faith [Guru].
Being a capably disciplined person yourself, you can probably keep such a husband on track and help bring him to his financial senses when a more pragmatic view is required.
| False Piety,
Guru-figures, preachers, doctrinal teachers = fail to deliver compassion
Realistic Pragmatism where spiritual awareness is needed
Social Materialism in sacred teachings
Guru-Makara-Draco can make pious displays of faith which may be misunderstood or suspected to be materialism masquerading as wisdom. External dogmatic [Guru] social positioning (Makara-Draco) may seem to be only a surface veneer that barely covers the underlying materialism of Makara.
Faith may be insincere or ineffective due to a fundamental positivistic materialism.
Guru-Makara may engage in convenient religious posturing, appearing as a great church-goer and pontificating moralist. By doctrine, one may be a well-wisher to all. Yet, in social relationships, one prefers the rich and well-positioned. [nīcha] Guru supports a worthy cause if socially ranked persons are expected to attend the fundraising party. One gives a charitable donation, for purpose of income-tax discount. Materialism creates a none-too-subtle hypocrisy. Hypocrisy can lead to discrediting and disgrace when false piety and dogmatism are exposed.
[nīcha] Guru = typically unaware (or in denial) about the depth of falsity and corruption which debilitates the paradigm of belief.
One is rarely disturbed by the lack of true faith and the substitution of materialism or consumerism to replace the missing element of autentic Divine guidance. How to miss that which was never known? Brihaspati in the [nīcha] may preach in rationalizations which belie compassion invoking "the will of God" to promote social oppression. Dogma such as "Just War" or "apartheid" are typical products of this ideological doctrinal social program. Indeed, Guru-Makara = karaka for a false religious teacher.
Q:I am entering the mahadasha of Guru
in the middle of mid-life (I'm approaching age sixty).
What should I expect?
How to navigate the difficulties of these sixteen years under a nichha graha?
[nīcha] Guru-Makara sends a Contradictory set of instructions, which represent a contradictory set of programmatic beliefs and expectations in the mind. Guru is an"easy" graha full of wisdom and inclusive generosity.
Randhra-bhava-8 = a difficult place * dushthamsha * surging with catastrophic changes and knowledge of the Conditions of dematerialization. It does not however contain the time-triggers for death. Graha in bhava-8 are simply the descriptors of the conditions which must come together to create the proper scene for permitted departure.
Guru's ease in the harsh house of sudden, unexpected but indeed cyclic change and upheaval can be good news or bad news.
It can be good news if you can use the wisdom of age and self-management to deploy Guru's optimism as leverage against the pessimistic"realism"and fixation on statutory law (denying or ignoring divine law) that is often found in found in Shani-ruled environments.
Guru does good work in the svabhava of Kuja, although the nichha factor means that one must be VERY careful in handling"other people's money".
It can be bad news in the early years, when [nīcha] Guru's over-confidence and tendency to substitute optimism for skill can lead to bad-faith investments into pooled money funds. Due diligence can be lacking, causing the native to expect easy results when much more effort is realistically required. [nīcha] Guru-Makara = also a dead ringer for"tax problems " caused by the over-confident native who skipped paying their taxes because one"didn't think it would be a problem". Makara rules the statutory law , and failing to attend to the consequences of this law can give some unpleasant results.
For Mithuna lagna, Guru has lots of good potential to be developed. Guru activates two kendra (7 and 10) from radix lagna, and also two kendra (4 and 7) from the Moon. That means Guru's realm of expectation controls several Pillars of the social personality: 4 (home and education) and 10 (profession and public respect) and - double-effect - 7 (marriage and contracts).
When improvements are made to the beliefs behind Guru's behavior, you'll get the most improvement results in the areas of marriage - partnership -contracts - agreements and the resolution of conflict through legal process.
[nīcha] Guru = Misplaced Optimism
One suggestion is to consider the discipline of curbing the instinct to gloss over a legally serious situation with some pleasure-drug or platitude. Treat any situation that involves shared assets (bhava-8) as " serious " on the material plane.
This is a bit tricky and can only be done by a mature self-knowing person, but for those who have reached sixty or have a strong Shani influence in the nativity, it is realistic.
The task is to not let rashi-pati Shani's fear of change" enable" the dysfunctional habit of claiming that if everything superficially looks orderly and in control, that it really is enough to just" keep a lid on it". Admit corruption when you feel it, and honor the feelings first with a commitment to make the changes as required, not sweep them under the rug.
Allow that inner voice which knows when something is out of order in the world of statutory law . This is Makara, the law of the Jungle, applying to statutory law only not the higher divine law of the gods. It's statutory law and human consequences here!
At birth, the [nīcha] Guru often suffers a lack of Accountability.
This deficiency is karmic and can be corrected during the present lifetime.
Lack of accountability to material reality is the calling card of [nīcha] Guru. If, in maturity, one can institute a program of accountability to the material truth regardless of the survival fear that truth might provoke, or the work it might cause to address the problem in a sensible manner, then very many areas of your life will directly benefit.
Rather, you will earn the credibility of a hands-on professional who can"profess " the steps taken to connect the spiritual to the material, the belief to the outcome, the expectation to the manifestation. Once you can make these connections without skipping any steps, you will be a sincere and authentic Healer.
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