Guru and Shukra

Generally, marriage is a good thing - thus the (first) spouses are represented most definitively by the two Great Benefics - Guru and Shukra.

Shukra = karaka for a man's first wife

For males seeking conventional marriage, Shukra accurately represents the first wife. Take Shukra lagna as the baseline to measure all attributes of the first wife. (Use graha with Shukra or graha which receive drishti of Shukra, as karaka and lagna for second wife or wives.)

  1. 1st-from-Shukra = general character of first wife. Consider the influences upon Shukra within the radix and navamsha. Consider how Shukra operates within all 16 of the most important varga charts. Note the distance between Shukra and Chandra which is the male's mother. (6/8 and 2/12 angles may be emotionally problematic in the first marriage. 5/9 angle is fortunate.) Note incoming drishti, fellow tenants, Shukra's house lordships vis-à-vis radix lagna and Chandra (male's mother) lagna, Shukra's distance from his Own Houses, etc. See bhava-1 for more significations of "1st-from". Examine the full complement of effects upon Shukra to assess the basic character of the first wife.

  2. 2nd-from-Shukra = wife's family (male native's in-laws), her language skills, and wife's ability (and methods) to accumulate wealth. Consider any graha within 2nd-from-Shukra, but assess this house as male native's own house too. Perhaps more importantly, measure the distance from the bhava which is 2nd-from-Shukra to the radix lagna, and to Chandra lagna. (6/8 and 2/12 angles from radix may be socially problematic with in-laws; or 6/8 and 2/12 angles from Chandra may be emotionally problematic with the wife's family.) As always, consider all the drishti upon and tenants within this bhava to predict the quality of life with in-laws. See bhava-2 for more significations of "2nd-from". Compare to the general condition of bhava-8, measured from Chandra (emotional relationship to in-laws) and also measured from lagna (material relationship to in-laws). For example, if the wife's money house (2nd-from-Shukra) is identical with one's own house of material loss (12th radix) or emotional loss (12th-from-Chandra) then one might not enjoy his accumulated wealth, or his wealth might only be hoarded as a result of your losses. Yet if 2nd-from-Shukra is identical to one's own bhava-3 (for self-earned-wealth), the assets of the first wife will increase the female native's own wealth, at least partly through funding her own commercial enterprise. If lord of 2nd-from-Shukra has good association, wife brings money into the joint marital asset pool.

  3. 3rd-from-Shukra = wife's siblings and her overall communicative mentality. Does this woman like to talk and work in groups? Is she mentally organized and disciplined? Comfortable in general conversation and small-group socializing? Skillful in business administration? 3rd-from-Shukra and its Lord reveals these traits. See bhava-3 for more significations of "3rd-from". For (first) wife's mental condition, see 3rd-from-Shukra. 9th-from radix = wife's social-mentality; 9th-from-Chandra = wife's private psycho-mentality, the inner narrative. Benefic influence here will give communicative skills both in public and in private. Malefic influence may indicate mental health issues.

  4. 4th-from-Shukra = wife's childhood home conditions, her basic emotional security, educational diplomas and professional licensing, and her ability to own properties and vehicles. See bhava-4 for more significations of "4th-from". Malefics in 4th-from-Shukra or a troublesome lord of that bhava can indicate wife's psychological debility in the core personality due to trouble in the childhood home. Benefics suggest comfort and foundational confidence that one will always find shelter during life's travails. Compare to10th-from-Chandra and 10th bhava of radix for fuller profile of the first wife's foundations in life.

  5. 5th-from-Shukra = wife's children (her fertility), her creativity in literature, theatre, and politics; her skill in games; and her ability to channel divine intelligence. See bhava-5 for more significations of "5th-from". (A 'barren' graha such as Ketu or Shani in 5th-from-Shukra is one indicator of infertility in the wife.) Compare to one's own 11th-from-Chandra (also an indicator of offspring) and one's own bhava-11 (5th-from-7th) for the fuller profile of wife's genius and children from the first marriage.

  6. 6th-from-Shukra = wife's overall health condition, her debts or chronic arguments, her involvement with police/military, and her proclivities toward underclass association or servitude. See bhava-6 for more significations of "6th-from". Malefic association in 6th-from-Shukra can indicate wife's karmic link to these topics. Compare to 12th-from-Chandra and one's own 12th bhava, which is the relative Ari bhava for the first wife.

  7. 7th-from-Shukra = wife's capacity to make and honor agreements.Surya in this house could indicate a selfish attitude; Kuja makes the wife combative in marital discussions. Shani here gives resistance and denial. See bhava-7 for more significations of "7th-from". Benefics in 7th from Shukra indicate the wife is placid and marital negotiations are smoother. Check the condition of the lord of this important marital bhava! Also compare to the native 's own radix lagna and Chandra, to see what level of agree-ability one's own personality is destined to attract via "mirror-image" from the wife!

  8. 8th-from-Shukra = hidden assets of the (first) wife. Does the wife have access to secret funds, inheritance, confidential information, or tantrik lineage knowledge? On the disruptive side, is the wife prone to emergencies and dramatic upheavals in life? See bhava-8 for more significations of "8th-from". (for example, where 8th-from-Shukra = Chandra, there may be catastrophic disturbance in the wife's relationship to her mother, indicating a profound disruption of the total mind.) Compare to 2nd-from-Chandra and one's own bhava-2. Also, 8th-from-Shukra shows first wife's relationship or attitude toward the male native's second wife. If 8th-from-Shukra might be owned or occupied by a favorable graha, it is possible for the two wives to have a beneficial relationship.

  9. 9th-from-Shukra = wife's religious intelligence, priestly or ceremonial social duties, wife's father, and overall good fortune. See bhava-9 for more significations of "9th-from". Note the disposition of L-9. Malefic association indicates an adversarial, distrusting, or resistant attitude toward religion; benefic association indicates inclusiveness and opens the path toward wisdom teachings. Benefic ruler in an inauspicious angle to the bhava may indicate religious corruption, pretense or false piety. Malefic lord in auspicious angle suggests an expedient relationship of duty performance without access to truth. 9th-from-Shukra = the most important indicator of the wife's relationship to her own father, which shows the primary model for the wife's own public morality. Compare to 3rd-from-Chandra and 3rd-from-Radix-lagna to get the fuller picture of wife's moral wisdom levels.

  10. 10th-from-Shukra = wife's career, profession, social dignity, reputation, leadership capacity, and overall prestige. See bhava-10 for more significations of "10th-from". Note the disposition of L-10-from-Shukra. Malefic association = resistance or difficulties with leadership roles, failure in career, or struggle to achieve recognition. Ketu gives ambivalence, Shani gives a long slow but steady path to dignity. Kuja can be good for ambition, bad for tact. Benefics show easy rise to career dignity, respect of society. Compare to 4th-from-Chandra for the emotional reality of the wife's career (does she like her work?) and 4th-from-radix-lagna for the material significations of her profession.

  11. 11th-from-Shukra = wife's network of friendships, gainfulness in the marketplace, ability to meet goals and enjoy achievements. See bhava-11 for more significations of "11th-from". Note the disposition of L-11-from-Shukra. The bhava = 11th-from-Shukra shows the area of life in which one gains the most profit from one's (first) wife. I.e., if the bhava = the male native's own 5th radix, the greatest gain from his wife will be the children she creates with him. If the bhava = male's own bhava-9, his great gain will be obtaining religion and moral teachings through association with the wife. If the house = her own bhava-4, it is the gain of property, houses, and vehicles. Her bhava-6, a gain of servants through the wife. Etc. Note the disposition of L-11. Malefic association may suggest trouble for the wife in setting or meeting life goals, poor community networking, or resistance to gains of income. Benefics show ease in these undertakings. Shukra can indicate too much pleasure with female "friends", but Shukra as the karaka for money is also quite good for income. Compare to 5th-from-Chandra for emotional reality of the wife's community of friendly association, and 5th-from-one's own lagna for one's general good luck in life, which is at least partly a result of the wife's gainfulness and charisma.

  12. 12th-from-Shukra = wife's private dreams and imagination, wife's travel's to foreign lands, her association with monasteries and hospitals, wife's loss of identity and her immediate past life. Conditions of Loss of the first wife. See bhava-12 for more significations of "12th-from". Malefic influence upon 12th-from-Shukra indicates wife's karmic resistance to meditation and prayer, her troubled relationship to enclosed spaces (perhaps trauma of forced enclosure), and her difficulties in foreign lands. Benefic association with 12th-from-Shukra indicates success in international business or good results from foreign travel, ease of release of material identity (easy death), happiness in the dream-world and clairvoyance or sensitive astral perception. Compare to 6th-from-Chandraand male native's own 6th-house for more details of the conditions which bring the loss of marital agreement, accompanied by the withdrawal of the wife into her "private space" which is enclosed and inaccessible to the native . What happens in her private space may be beneficial or not for the native , according to the graha involved. If divorce or widowhood are otherwise indicated, conditions in 12th-from-Shukra may suggest the effect of the loss-of-first-wife upon the native . While generally speaking this is an unfavorable bhava regarding the first wife, results can be spiritually helpful under certain conditions. For example, if the graha which rules 12th-from-Shukra occupies a 5/9 angle from the 12th-from-Shukra AND that graha is generally a benefic for the native , loss of wife may be a liberating experience.

Graha with Shukra, or Graha receiving drishti from Shukra = karaka for second and additional wives

Unlike for the female nativity, where Shani is a fixed karaka for the second marriage, in a male nativity, the karaka for second and additional wives may vary. From a male nativity which shows much vivid and complex association for Shukra, it may be predicted that he will have numerous marriages, quite likely simultaneous if his culture allows it, and nevertheless multiple romantic associations even if his culture disallows polygamous marriage.

In the below list, "Shukra with graha" can also refer to "Shukra drishti graha"

To Whom - and to What - is one attracted?

Any spouse would have been known by the native for many, many past lives.

Whether "conventional" or "unusual" in configuration, marriages manifest past-life self-knowledge and this is very much to a purpose.

Attraction is all about Matching Energy. We humans are attracted to Others who possess qualities we lack - but need and want - in order to psychically complete ourselves.

These qualities may be "desirable" or negative or destructive. Typically, the attraction is quite unconscious. One finds oneself suddenly "in love" with an apparently wonderful person, with whom one feels deeply validated, balanced, and complete.

There is tangible soul recognitionand mutual spiritual confirmation.

The confirmation is not always a completely "positive" experience. However, even if there is negativity and tension in the love relationship, it is a comfortable, familiar sort of troublethat seems well-remembered, necessary, and just right.

Whether positive or negative or an interesting mix, this combination of qualities to which we are so convincingly attracted is indeed the right match. Each human is On a missionto acquire the self-knowledge necessary to feel complete within ourselves. We attract, and are attracted to, the partners with whom we have a past-life agreement to work together On this grand mission.

Direct knowledge of our own subconscious is, for most people, totally blocked.

The only way most of us can find out what's really going on in that vast heap of past-life accrual called "Self" is by watching our own thoughts, beliefs, and behaviors played out in the mirror of our relationship to Others.

The most powerful of all Other-Mirrors is the marriage partner. Marriage is, for most people, the most demanding spiritual practice in life.

The affectionate relationship between an employer and employee (master and servant) and man and women (husband and wife) will be invariable and stable if they possess the same attributes.

~~BPHSCh. 77, shloka 11

If the 7th bhava be without a planet (without strength) and without benefic aspect, the female born will have a coward and contemptible wretch for her husband.

~~BPHSCh. 80, shloka 17-21

When the 7th bhava is a moveable rashi, the husband will always be away from home.

~~BPHSCh. 80, shloka 17-21

Marriage Dharma

In particular, the Marriage house's location in 9th-from-11th and 11th-from-9th shows how marriage expresses the power of Dharma in the native 's life.

Marriage partner brings Dharma (in the sense of Wisdom) to the native in two essential ways:

"Inward spiritual practices such as meditation, breathing techniques and self-analysis generate insights and enhance abilities, but none are so useful as learning to live harmoniously in a committed relationship, being a skillful parent, or juggling the demands of daily life. "

~~Dan Millman

Navamsha

Varga or "divisional" charts show the resultsof any undertaking of life.

The varga for marriage is Navamsha or 9th division, which shows the "fruits of Dharma."

Presuming an accurate birth-time, navamsha (D-9) will be consulted side-by-side with radix (D-1) chart, to evaluate not only the material but also the inner psychological dynamics of marriage.

Accurate predictions require concurrence between material (d-1) and psycho-emotional (d-9) configurations. Normally there is reasonable concurrence in the two perspectives. However, when the navamsha and radix spousal indications are contradictory, there is usually to be found a public/private split in which things look on the outside (d-1) much different than they feel on the inside (d-9) in the marriage.

By and large there is also a matching pattern between:

These D-1-to-D-9 links show the issues on which you two partners are spiritually working together. Traits which are dormant or subordinate in partner-1 will be alive or dominant in partner-2. Thus each partner "mirrors" the other's arising consciousness, and facilitates spiritual growth by evoking astral imagery into real world action.

The navamsha reveals traits, desires, hopes, dreams, fears, etc. which are dormant but trying to rise into consciousness in your life.You find the partner who is already acting these out in the material world. You are intensely attracted to this person; they are everything you admire, everything you crave, everything you want to be. This person completes you; expresses you; forms your "other half".

Naturally, you marry them!

Examine each house in Navamsha from the appropriate partner lagna to know the level of your soul that is just now moving from subconscious to conscious. We usually need partners to bring out this new personality growth in us. (Even if that partner is the ishtadevata.)

Yoked Work: Managing marital cycles of Attraction-Repulsion, and Desire-Contempt

Every action has a reaction. Every attraction contains its own repulsion.<

  • size="3"> Ask any good Buddhist: if you are intensely attracted to something now, rest assured you will be intensely repulsed by that same thing in the future!

    A significant part of the "work" of marriage is learning to manage the cycles of desire and contempt one feels toward one's partner over long periods of time.

    All marriages are timed by Rahu-Ketu, which means that all marriages involve attraction-repulsion.

    But in either case Desire (which eventually boomerangs to Contempt) plays a major karmic role in Marriage. The karmic forces behind marriage are so strong that it seems not to matter much whether one "chooses" one's mate through "falling" in love -- or allows that mate to be chosen by one's social guardians.When it is time for the karmic partner to find you, they will find you!

    It is often observed in modern India, where arranged marriages remain fairly common, that the success rate of Arranged marriages Approximately equals the success rate of "love marriages."That is, about 50% of marriages are satisfying; 50% problematic - regardless of whether they are romantic or arranged.

    The big-picture view is that, no matter what social mechanism selects the mate, we will all create (through impetus of samskara) a spouse/series of spouses who perfectly match our karmic job description :)

    The big-picture view is that, no matter what social mechanism selects the mate, we will all create (through impetus of samskara) a spouse/series of spouses who perfectly match our karmic job description :)

    Yoked Work: Maintaining the Intention to Reach Agreement

    Successful Marriage requires discipline, self-knowledge, and moral effort. Marriage can only survive when there is Agreement on how to conduct the division of karmic labor. The higher the agreement level, the easier the partnership.

    There is never perfect agreement (as long as humans have egos, anyway) and so There is never an effortless marriage.

    Whom will I marry?

    Know who is "The One" by knowing one's own purpose.

    If your seventh radix, seventh navamsha, 7th-from-Moon, and Venusare agreeable to marriage, then you will marry the person WHOM YOU CREATE in your quest to to reach the next step in your search for the divine.

    Fully knowing You - in all your terrible beauty - is a quite effective way of exposing the presence of That Which Dwells Within.

    And who better to expose you :) than your spouse?

    It's their job.

    If either partner is significantly traumatized, marriage can be a completely unconscious, reactive dramatization of subconscious motives during which very little self-knowledge or movement toward realization of the divine takes place.

    Since most people are pretty heavily traumatized, unconscious marriage is unfortunately the norm.

    These missing parts are the aspects of personality about which we are "missing" important information, of which we lack recognition - until the partner through feedback reveals that information.

    By marriage I mean the religious not the legal definition. Religious marriage is a spiritual union made sacred through speaking a vow.

    The marriage partner has a unique combination of good/bad -easy/difficult traits that are designed to both comfort and disturb.

    The comfort is from similar hopes and dreams, habits and pleasures. The disturbing factor is "matching energy" - matching pain, matching anxiety, similar childhood trauma, etc.

    Psychologically, "The One" is a personality that has many of The most difficult, conflicted, or inaccessible traits of your most difficult parent.Most people have the most trouble during the childhood interaction with their opposite-gender parents.

    As a general rule, women have more trouble with their fathers and men have more trouble with their mothers.

    Yet some men have more trouble with their fathers and some women have more work to do with their mothers.

    And some folks are raised in communal settings, by religious orders, or in other parenting arrangements that are not so easy to identify the gender-reaction patterns.

    Past lives, which are stored in the subconscious, do play a role in childhood relationships with parents and caregivers.

    Vocation Profession Social Rank of Spouse

    Public reputation, social rank, and leadership position of the (first) spouse would be profiled through a combination of these items, probably in this order of importance:

    1. spouse's material prestige and profession = 10th-from-Shukra (for male) or 10th-from-Guru (for female)

    2. spouse's public standing in terms of emotional affection from friends and social community = 10th-from-7th-from-Chandra = 4th-from-Chandra (this placement is not about material power or high respect; it is about public appreciation and affection)

    3. a more general indication of the spouse's professional role on the material plane, and some details of the economic sector in which the spouse participates professionally, can be seen through the 4th rashi from radix lagna, and the lord of bandhu bhava. (for example if L-4 is with Rahu, spouse may handle taboo or exotic materials, do recycling, or work for foreign interests. If L-4 is a compromised Shani, the work many is rudimentary or rough, such as agriculture. If L-4 is uchcha Shukra, the spouse may be a professional musician. Etc.)

    4. the dignity that one gives to one's own spouse, or the respect that one feels toward one's own spouse = 4th navamsha. (Occasionally, thisattitude is better revealed through the 10th navamsha.) Examine the character ofnavamsha L-4vis-à-vis navamsha 4th house. (E.g., ifwithin the navamsha, the L-4 occupies shad-ashtaka 6-8 fromswakshetra, one might feel some contempt or disregard for the professional role of the spouse.)

    All of this information can be read from one's own nativity.

    Alternative Sexual Orientation Unions" A lternative Sexual Orientation Unions

    Certainly the lines between gay vs. straight marriages are increasing blurred as modern societies move out of survival urgency, and sex-role divisions of labor fade into history...

    Yet, in these early years of the second millennium, it is generally the case that

    In order to continue their most significant spiritual work And break through their most challenging inner barriers, most women desire marriage to men, and most men to women. This gender-conventional attraction pattern is the most direct method of revealing and healing their childhood trauma with the opposite-gender parent.

    Which parent is "needs work"?

    But what if the greater difficulty, blocked emotional access, negligence, lack of expected guidance and nurturing, even physical abuse, is linked with the same-gender parent? Then, it is more likely that the subconscious will direct the native into a same-gender relationship.

    Men involved with men, and women involved with women, follow the same psycho-spiritual logicof attracting a spouse who mirrors that comfortable-but-oh-so-frustrating energy of The more difficult parent(including difficulty caused by absence).

    In these intimate relationships, the most difficult parent will hail from the same gender. These natives need to cross their inner fear barriers - barriers constructed in the subconscious which greatly limit freedom and happiness in the conscious life - by getting their healing information from the mirror of a same-gender spouse.

    Natives who follow a pattern of both straight and gay unions within one lifetime, are similarly recoveringessential but currently missing self-knowledgethat was originally sought from both parents, alternately.

    Natives raised by same-gender parental couples, composed of two men or two women in life partnership, will probably have the same results as children historically raised by mother-grandmother /father-grandfather or two-sister/two brother pairs; that is, one will seek a spouse who mirrors whichever parent-partner was more complex or difficult.

    Sex of the spouse will tend toward the sex of the difficult parent as in conventional unions, but at this point in the logic we need to be able to distinguish between sex and gender.

    a name="How to Know Who You're Going to Marry">How to Know Who You're Going to Marry

    The psycho-spiritual purpose of marriage is to work out the problems one had, in childhood, with the more-difficult parent.

    If you are looking for a marriage partner, it is fairly straightforward to define who that person is and when you might be ready to receive them into your life.

    Just be honest about your struggle to achieve complete emotional access to and validationfrom your more difficult parent.

    If you can define that struggle, you can define your next spouse!

    Sugar and Vinegar

    Marriage is "yoked" sugar and vinegar. The sugar comes first, but the sugar is designed to seduce you with shared hopes and dreams, and extract from you a commitment. The sugar is soon joined by the vinegar. The vinegar is spiritually essential! The higher purpose of marriage - which is healing - is only possible to achieve if the vinegar is present!

    There must be pain, confrontation, disappointment, and grief in marriage... if there weren't, there would be no motive for the native to examine their subconsciously driven reactions. Only by examining our reactions can the hidden holdings of the subconscious be exposed.

    The struggle to heal deeper pain and experience higher freedom will go to phase-2 in your first marriage, phase-3 in your second marriage, and so forth. The struggle for one lifetime might start and finish within a single marriage (check palm lines to confirm). However the full healing endeavor can easily entail 2, 3 or more marriages in the modern era. The healing process can also go from gay to straight unions, and vice versa.

    If you know your own healing agenda well enough, you'll be able to spot that next spouse at 500 yards.

    		•
    only search B.P. Lama Jyotisha

    Shri Shri Ganapati

    Marriage

    Who Will I Marry?

    Within one's own Jyotisha nativity, lies the map to all core relationships.

    Primary Karakas and Timing Agents

    Looking for the Spouse? Gaze into the Navamsha Mirror

    Guru = Karaka - lagna for a woman's first husband

    Who Did I Marry?letters to a client:

  • Three steps toward the marriage-husband profile: Surya, rashi upon the 7th navamsha, and role of the lord of 7th navamsha in radix

  • Shani lord of 7th navamsha disposed in the house of argument and service - is there a way to be happy?

    		•

    Compatibility:

    "Compassion is the desire for another to have freedom from suffering.

    Love is the desire for another to have happiness." ~~ H. H. Dalai Lama

    Q:I work so hard in my marriage but it seems like I am ever the servant. I put in the time, I give when I don't feel like giving, and I get food on the table. Not to mention after-hours services, if you know what I mean. So why am I putting out so much but it seems like nothing close to the quality of attention I provide ever comes back my way? I am feeling USED and getting so frustrated!! I provide GOOD support in relationships. Why can't I get it BACK?

    Know who is The One by knowing your purpose.

    If your seventh radix, seventh navamsha, 7th-from-Moon, and Venusare agreeable to marriage, then you will marry the person WHOM YOU CREATE in your quest to to reach the next step in your search for the divine.

    Each spouse has a key to one essential aspect of their partner's True Self. The process of coming to knowing the full range of your True Self offers one very viable path toward knowledge of the divine.

    Fully knowing You - in all your terrible beauty - is a quite effective way of exposing the presence of That Which Dwells Within.

    And who better to expose you :) than your spouse?

    It's their job.

    If either partner is significantly traumatized, marriage can be a completely unconscious, reactive dramatization of subconscious motives during which very little self-knowledge or movement toward realization of the divine takes place.

    Since most people are pretty heavily traumatized, unconscious marriage is unfortunately the norm.

    However if you are blessed with a conscious or even partly aware marriage, it is not hard to recognize that you and your spouse have clearly attracted each other for a salient purpose: to provide each other with The most intimate mirror of "the missing partsOf your inner selves.

    These missing parts are the aspects of personality about which we are missingimportant information, of which we lack recognition - until the partner through feedback reveals that information.

    By marriage I mean the religious not the legal definition. Religious marriage is a spiritual union made sacred through speaking a vow.

    The marriage partner has a unique combination of good/bad -easy/difficult traits that are designed to both comfort and disturb.

    The comfort is from similar hopes and dreams, habits and pleasures. The disturbing factor is "matching energy- matching pain, matching anxiety, similar childhood trauma, etc.

    Psychologically, "The Oneis a personality that has many of The most difficult, conflicted, or inaccessible traits of your most difficult parent.Most people have the most trouble during the childhood interaction with their opposite-gender parents.

    • As a general rule, women have more trouble with their fathers and men have more trouble with their mothers.

    • Yet some men have more trouble with their fathers and some women have more work to do with their mothers.

    • And some folks are raised in communal settings, by religious orders, or in other parenting arrangements that are not so easy to identify the gender-reaction patterns.

    Past lives, which are stored in the subconscious, do play a role in childhood relationships with parents and caregivers.

    Looking for the Spouse? Gaze into the Navamsha Mirror

    Use the navamsha to predict the aspects of one's own script which are brought into priority status by the marriage partner.These subtler psychic traits are seen in:

    1. First partner = 7th (sometimes 1st) navamsha

    2. Consider also: 7th-from-navamsha-Moon

    [NB: Hart and deFouw use an "80/20" rule for reading the navamsha that seems quite useful in practice. That is, they use 7th navamsha and its lord to represent the first spouse in about 80% of cases, whereas the 1st navamsha will actually represent the spouse (and 7th navamsha represents the native ) in about 20% of cases.]

    One useful piece of the profile puzzle for one's spouse may be found by examining The radix position of the navamsha L-7 (or in about 20% of cases, see the lord of navamsha L-1). Every attribute of this graha - its rashi, bhava, drishti upon it, Nakshatra padaa, etc. should be studied carefully to determine the behavior, appearance, and character of the spouse.

    • For second marriage, find the second (perhaps 8th) house of the navamsha. Examine the lord of the second navamsha within the radix.

    • For third marriage, find the ninth (perhaps 3rd) house of the navamsha. Examine the lord of the ninth navamsha within the radix.

    • etc.

    For Example, the Jyotisha nativity of Ms. Angelina Jolie: Kundali for Angelina Jolie - Barbara Pijan Lama, Jyotisha

    First marriage:

    Seventh navamsha is ruled by Shani .

    • See characteristics of the first spouse revealed via radix Shani. This is a possibly accurate view of her brief, teenage first marriage to a similarly young and fame-seeking boy actor, since Shani/Mithuna/12 is very weak as radix L-7 in 12, suggesting extramarital "bedroom" activities and a loss of identity.

    • Another reading could take the navamsha lagna as representing the first spouse, thereby using radix Surya as the interpretive puzzle-piece. This might work better because Surya is all about fame-applause-admiration, in Vrishabha Surya is very sensual, and with Ketu detached, and with Budha = adolescent.

    • I would go with the "20% of cases" marriage reading which needs to use navamsha lagna, the first navamsha, as the primary indicator of the spouse, then examine Surya for the proper characteristics of Ms. Jolie's first, briefly married, spouse.

    Second Marriage:

    • If the first navamsha was chosen to represent the first spouse, then the second spouse will need to be read from 8th-from-1st, which is Meena navamsha. The characteristics of her second spouse should then appear through radix Guru. (I.e., her own incarnating Guru.)

    • Ms. Jolie's second marriage, to an actor and musician very much her senior, could be indicated by Guru in occupation of bhava-9, the house of the senior teacher and the father .

    • Guru is in a highly complex but basically favorable association with Mangala (sexual an d athletic energy) and Chandra (motherhood and feminine intuition). Although married rather briefly, the couple did adopt a child into their union, beginning Ms. Jolie's venture into motherhood . The marriage featured Martian behaviors related to knives and blood .

    • By contrast, reading the lord of her second navamsha, Budha, gives an unsatisfactory match to real life: Budha is distinctively the adolescent Kumara, not a proper karaka for a spouse who was nearly 20 years her senior!

    Third marriage:

    • (sanctioned not by vow but by the birth of children).

    • If the eighth navamsha symbolism of Guru-Mangala-Chandra provided a successful match to the real-life data (Guru does appear to be a much better fit than the alternative Budha) then the third spouse should be best characterized via the 8th-from-8th = third navamsha , ruled by Shukra.

    • Shukra occupies the lagna in radix, a very strong position physically and socially. (Look to the main page for Angelina Jolie for more about her Shukra, that rises in nearly all of her varga charts.)

    • Shukra's lord is Chandra in a 5/9 angle from the eastern horizon, signifying the image of material beauty and nurturing motherhood in favorable balance to each other, the karaka for motherhood. Shukra is furthermore the karaka for all forms of sensual beauty, suggesting that the 3rd spouse is visually attractive, fashionable, and cosmetically decorated just like her.

    • For Karkata lagna natives, Shukra is lord of the gainful, goal-achieving labha bhava And the stable, home-sheltering bandhu bhava. This description of the third spouse's power to materialize the potential scripted into her navamsha does seem like a good fit to the public data.

    Fourth marriage partner, if any, would be predicted via 8th-from-3rd navamsha = 10th navamsha ruled by Mangala.

    • All the karaka behaviors of Mangala would apply

    • also consider the special features of Mangala + Guru + Chandra

    • L-5-10 Yogakaraka Mangala

    "The woman will have a mean contemptible coward for her husbandif, during birth, there be

    • no planets in the 7th house from the Ascendant

    • or from the Moon-occupied sign,

    • the 7th house itself being not aspected by any benefic planet."

    ~~ Bhrigu SutramCh. 28 Shloka 8

    Timing of Meeting the partner

    Sanjay Rath opines that the native will Meet one's first spouse during a period of Shukra.

    This is often true - for males. Shukra bhukti script often brings a highly attractive female into the field of male perception.The attraction can be caused by physical beauty, but also other karaka values of Shukra such as wealth (her own or her family's) or pleasure behaviors.

    For males, the meeting with second and additional wives may be timed by periods of graha which are associated with Shukra - either cotenants sharing a bhava with Shukra, or receiving drishti of Shukra. The qualifying graha may also be "associated with Shukra" in the navamsha.

    Rahucan function as the "evil twin" of Shukra. Rahu periods are generally expressions of more base or passionate types of desire (not just pleasant appreciation, as with Shukra).

    Rahu periods can cause a great increase of desire to possess a person, or to acquire wealth or a powerful social status, which may enflame an urgent need to marry the object of desire. The object of desire seems to be the key to great material happiness, when Rahu periods are in force. However, Rahu's version of "love" is typically a very strong infatuation, which "burns out" after Rahu period ends making the marriage difficult to sustain.

    It is a different story for females. The female is most likely to meet her first spouse during a period of Guru or graha associated with Guru.

    She will meet her second husband (if any) during a period of Shani Or graha associated with Shani.

    Females also fall victim to Rahu. Rahu periods can bring infatuation with a man's material status, his political power, his sexual prowess, or his bank account - without paying adequate attention to his moral character. Naturally, once Rahu is no longer the bhukti pati, these marriages which are based neither on balanced agreement (Shukra) nor religious intention (Guru) can become difficult to sustain.

    • Marriage occurs for both males and females, during Vimshottari period of Shukra, Rahu, or navamsha L-1 / L-7.

    Three Jyotisha Rules of Marriage Timing

    Three conditionsmust be met for the timing of marriage:

    1. Any of the following "marriage-maker" Vimshottari bhuktismust occur.

      • bhukti of the lord of the 1st or 7th navamsha

      • bhukti of Shukraor Rahu (Rahu frequently indicates marriage to a person from another culture or religion)

      • in circumstances of scarcity, servitude, Orsocial pressure, a bhukti of Shani (Shani-timed marriage is associated with urgency of time-and-materials constraints: a pregnancy, or remarriage to protect existing children, or political requirements)

      • very rare: Ketu period can induce a spiritual, unconsummated marriage

      Gochara Rahu-Ketu must be traveling through any of the following seven lagnas:

      • navamsha lagna or navamsha axis of natal nodes

      • radix lagna or radix axis of natal nodes

      • radix axis of natal Chandra

      • navamsha axis of natal Chandra

      • radix axis of natal Shukra

      The graha which triggers marriage must have a radix-activated navamsha lord. I.e., the navamsha lord of the marriage-makermust ALSO be marriage-empowered in radix.

      • For example, a Rahu bhukti during a qualifying Rahu-Ketu transit might look like the perfect recipe for an impulsive marriage.

      • However, Rahu's desires will not drive a passionate attraction all the way into a wedding ceremony if navamsha Rahu occupies a rashi of conservative Shani. (unless, perhaps, Shani is also L-1 or L-7 navamsha...)

      • However, if navamsha Rahu occupies a rashi of "natural" marriage-maker Shukra

    In addition, the native should have marriageable age and status, according to the customs of their own culture.

    Atypical, most classic "marriage and family" Jyotisha timing =

    1. Shukra Mahadasha(gives the romance and love of material comfort)

    2. Rahu bhukti (gives the passionate attraction)

    3. gochara Rahu-Ketucontacting one of the key lagnas (gives the identity-change behaviors)

    then, following immediately after Rahu bhukti comes

    • Shukra/Guruperiod (gives the children)

    • Shukra/Shani period (gives the heavy responsibility for structured parenting roles, social expectations, and requirement to provide material support.)

    This is a Typical timeline. There are of course many interesting varieties of marriages, and many ways to experience the marriage-and-family trajectory; nevertheless it is good to recognize the most common pattern.

    Marriage timing schedule implicit in the Bhuktis:

    • Even if Shani is neither L-1 nor L-7 navamsha,Bhuktis of Shani can be marriage-makers when the native is under intense mental or physical pressure of survival. The typical case of Shani-driven marriage is a widow/er who 'must' remarry in order to care for their children. The pressure may be clearly material (starvation, servitude) or more social (marginalization, humiliation). The marriage will tend to be duty-oriented.

    • Bhuktis of Shukraoften provide the enchantment of falling in love with a physically or financially attractiveperson. The marriage promises material comfort, luxury and sweet companionship, according the character of Shukra in nativity. The marriage will tend to be focused on physical beauty, sensual indulgence and material ease, with a relatively low tolerance for illness, austerity or hard work.

    • Bhuktis of Rahucreate "hot-house" marriages marked by psychological possessiveness, deep trauma, taboo-breaking,intense psycho-sexual attraction, and the passionate rush to a quick wedding. Typically the partner is a 'foreign' person from a different culture, religion, or social class than the native . The marriage will tend to focus on crossing cultural and psychological boundaries in pursuit of deep desires.

    • Bhuktis of the lords of the first or seventh navamshascreate a deep psychological compensation or mirroring attraction. Each partner is mesmerized by the other, who expresses their own dormant traits in a more active, public way. The marriage will tend to focus on public/private and inner/outer division of social and psychological labor.

    ~~ BPHS, Ch 6, Shloka 13:

    Proper time for marriage ceremony:

    Celebrating marriage is auspicious when the Sun is in the signs of

    • Gemini

    • Aquarius,

    • Capricorn,

    • Scorpio,

    • Taurus and

    • Aries.

    If the Sun is in the sign of Gemini,

    then in the month of Ashadha it is only from the Pratipada (the first Tithi of the month) to the 10th Tithi in the Shukla Paksha

    or the Bright Half of the month that the celebrating of marriage is auspicious.

    If the Sun is in the sign of Scorpio

    • marriage may be celebrated in Kartika also,

    if he is in the sign of Capricorn,

    • in Pausha also and

    if he is in the sign of Aries,

    • in Chaitra also."

    Q: Will the second spouse make a better contribution to the joint wealth of the marriage than the first spouse?

    A:

    • 2nd-fromany house is the wealth from that house.

      2nd-from-7th= randhra bhava = "marital assets" = wealth of the spouse, particularly the first spouse.

      • 8th-from-lagnaand 8th-from-Soma and 8th navamshashow one's in-laws = the family, wealth, and values Of the first spouse. The combined profile of these three joint-asset angles defines the joint assets of the first marriage.

      • Remember dhanais not only material wealth but aesthetic values and attitude toward wealth in its spiritual, mental, and emotional manifestations.

      • A good attitude toward money and a clean heart attracts money; the reverse also proves true!

      Second marriage: 2nd-from-2nd Sahajabhava =in-laws from the second marriage = the family, wealth, and values attached to the second spouse.

    • b hird marriage: 2nd-from-9th, karma bhava = in-laws from the third marriage = the family, wealth, and values attached to the third spouse.

    "To judge the suitability of a couple,

    • the features of their feet, hands, etc.

    • the influence of Moon's position,

    • the Ascendant,

    • the time of query,

    • the behavior of the crow towards the oblation offered to it

    • and the omens

    should be taken into consideration by the learned astrologer and then only the marriage should be performed since the marital union is the most fundamental ritual in the life of mankind."

    ~~ Jataka Desha Marga, Ch. 14, shloka 44-45

    The woman will quit her husband and marry another if the 7th house from the Ascendant or the Moon-occupied signs be found with malefics as well as benefics.

    ~~ Bhrigu SutramCh. 24 Shloka 9

    Q:I lived with my faithful sexual partner for 30 years ... but we never got legally married.

    He proposed numerous times but I wanted to develop my career so I always turned him down. Also, looking back, I see that he was doing a lot of parenting for me. Eventually we split up.

    I'm ready to get married now and I'm looking for the astrological indicators that would tell me the timing of marriage. Should I consider that long-term, live-in, committed relationship to be my first marriage? How should I look for the timing of my second marriage?

    A: The vidya of Jyotisha sees true marriage as validated by either (1) vows spoken, by the partners or their priests --- or -- (2) a child born through the union.

    Even long-term, emotionally committed, healing, monogamous relationships (which are so common here in the West) are not really considered marriages. If partners love each other sincerely, but for their own reasons never advance to the taking of vows, is not considered a marriage.

    The early relationship you mention -- even though it contained a proposal of marriage -- in fact never advanced to the spoken vows. It is not a Jyotisha marriage, unless a child was born through that union. Long resistance to the first marriage is often associated with Shani. Shani may be present in the navamsha 1/7 axis, oppressing the 7th radix lord, or with Guru (the woman's first husband) or with Shukra (the man's first wife). Shani is not really problematic in partnership with Shukra because Shani-Shukra are friends, but Shani with Guru can be a slowdown. Shani + Chandra [nishturabhasi yoga]which gives a deep fear of separation from the primary nurturer [Chandra], is also sometimes a factor in resistance to marriage. (One fears that if marriage occurs, the spouse will leave or die.)

    a name="Non-vow partnerships in bhava-11 and bhava-5" Non-vow partnerships in bhava-11 and bhava-5

    No-contract relationships: valuable indeed, but not marriages

    Long, committed non-vow partnerships may be found via either the house of Romance (bhava-5) or the house of Friendship and Goals (bhava-11), depending on the nature of the commitment.

    In practice, I find that most of the longer term non-vow sexual partnerships = bhava-11. In matters of labha bhava, much progress is made toward individual goals and lifetime achievements. Large networks of friendly association are built and much information exchanged in these networks.

    bhava-11 relationships consist of two or more friends who are deeply supporting each other in pursuit of individual goals. The individuals however are primarily identified with their their associative network and not with an exclusive partnership. The fruits of these relationships are extremely valuable since 11th-from-11th = bhava-9 for wisdom and indeed bhava-9 can bring children, so occasionally these mutually-goal-oriented relationships do produce children.

    However there is not much influence of Shukra which is pleasure and wealth. bhava-11 relationships are hard-working and achievement oriented. The couple are usually both working demanding professional schedules, and socializing in context of that professional priority.

    The se committed friendships, with or without a sexual dimension, can be very happy social arrangements which sustain for many years! Yet this type of a Shani (materialistic) relationship, even when "live-in" does not involve a vow, and isn't really about love. It is about friendship which is critically important in life and perhaps more durable in the end than marriage! Yet not to confuse these deep community-supported friendships with the contractual interdependency of marriage.

    bhava-5 relationshipsare poetic, imaginative, and intensely ego-projecting. The partners are "in love" with an idealized image of the self. The relationship proceeds in a childlike, adolescent, self-focused, creative, game-like,fashionable, and highly individualized way. The partners are not mature enough assume the contractual obligations Of marriage.Young love is legendary for its volatile ego-rollercoaster of high validationfollowed by utter dejection and self-doubt - often within a single hour. The emotional experience can be exhilarating! Yet this is not marriage.

    The couple are projectingtheir individual "intelligence" -- psychic imagery, emotional expectation, wishful expectation, and transformative desire -- upon each other. Yet, due to Suraj's youthfulness(chronological or psychological) with its natural love of self-mirroring and always-aware of creative options for change, the relationship does not enter the adult contractual phase. Marriage, indeed, is a promise not to change!

    Unlike bhava-11 non-vow partnerships, bhava-5 love affairs tend to be exciting and short duration. They produce marvelous feelings of childlike wonder and desire unto bliss, but lack the "kendra" foundation of a lifetime promise.

    21 degree of Mithuna-Dhanus ha

    According to M.C. Jain in The Stars and your Future,(p 118) --21 Mithuna - Dhanusha =

    "21 degrees of Sagittarius with its opposition 21 degrees of Gemini is a very curious [degree], which is in some way inimical to marriage.

    It may be that the native s with this degree have an antipathy to marriage and are quite happy to remain single, or they renounce marriageas in the case of Roman Catholic priests, or monks and nuns.

    It may be that some tragedy intervenes to prevent marriage, or the loved one goes away or dies.

    If they do marry, it is seldom a happy union and usually does not last long. They sometimes have several marriagesin an effort to find happiness."

  • How to Profile Future Spouses -

    For all marriages, the psycho-emotional experience of relating to the spouse should be measured from Chandra lagna.

  • To appreciate the deeper psycho-emotional impact of the marriage partnerships, read the emotional character of marriagesas

    • 7th-from-Moon (marriage-1),

    • 2nd-from-Moon (marriage-2),

    • 9th-from-Moon (marriage-3)

    • 11th-from-Moon (marriage-4)

    And so forth.

    • Be sure to examine any graha which might occupy these houses. Graha's in the domain indicated will characterize the emotional tenor of marriages.

    • analytical (Budha)

    • constrained or disciplined (Shani),

    • pleasure-loving and indulgent (Shukra),

    • competitive (Kuja),

    • expansive and inclusive (Guru),

    • withdrawn and disconnected (Ketu),

    • passionate and desiring experiences (Rahu)

    Also the house lords should be considered - a full analysis of this relative-to-Chandra house is required.

    THEN, have a look at the angle formed between radix Chandra and the appropriate marriage house.

    • marriage-1 = the angle formed by the distance between radix Chandra and bhava-7

    • marriage-2 = the angle formed by the distance between radix Chandra and bhava-2

    • marriage-3 = the angle formed by the distance between radix Chandra and bhava-9

    • marriage-4 = the angle formed by the distance between radix Chandra and bhava-11

    • And so forth

    How do you feel about the prospects of this forthcoming marriage? Is there a graha or cluster of graha's in this house? The distance between Chandra and the marriage-house will reveal a match between the spouse and another member of your family or community environment.

    E.g., distance between Chandra and bhava-2 for second marriage = 3/9, with the 2nd-marriage house being 9th-from-Chandra. Surely there will be strong emotional parallels between the 2nd spouse and one's father. If there are graha in this house, there is a historic pattern of strong interactions (positive or negative) with the father which will color the relationship to the 2nd spouse.

    Example - distance between Chandra and the marriage house(s)

    Here is the D-1/D-9 of a woman who has been married three times;

    Jyotisha nativity radix navamsha for three marriages

    Vrischika = bhava-7 = her first marriage. Theangle from Chandra to bhava-6 is unfavorable, bhava-7= 6th-from-Chandra

    the native experienced much animosity and emotional conflict in her first marriage.

    (Furthermore, the lord of bhava-7 is very strong in 6th-from-7th, an additional indicator of animosity and social conflict, hard to maintain the marriage contract. Also indicates that the husband was an athlete, an engine mechanic and a surgeon.)

    The first marriage ended in a moderately amicable divorce.

    The second marriage angle between Chandra and bhava-2 is an auspicious 1-1 angle: that is, Chandra occupies bhava-2.

    the native is powerfully identified with the second spouse and deeply emotionally attached to him. She finds that her core identity is stored in this marriage and she remains deeply involved with this spouse despite cultural disconnection (Ketu) and due to shared children (Guru).

    Furthermore Mithuna - bhava-2 - is also the navamsha lagna, loaded up with an intense complex of graha. Clearly most of the native 's relationship energy is invested in marriage-2.

    The second marriage ended in a complex divorce involving children (Guru) and the emotional connection while partially severed does continue. Mithuna is a highly sexual rashi and that phenomenon continues also, due to the emotional-attachment pull of the Moon.

    The third marriage indicated by bhava-9 is also inauspiciously located in 8th-from-Moon.

    The third spouse is a religious authority figure with an excellent public reputation but also many hidden interests, 8th-from-Chandra.

    The third marriage ended in divorce with an excellent financial settlement for the native , due to favorable graha in bhava-8.

    It is fine toexamine bhava-1 and angles from bhava-1 o understand the material behaviors of the first spouse, such as their profession, their values, their health etc.

    Similar for bhava-2 for the second spouse, bhava-9 for the third spouse, bhava-4 for spouse #4, bhava-11 for spouse #5 etc.

    For example:

    Third spouse = your 9th house. Third spouse's mother will be the 4th-from-your-9th, i.e. your house 12 (a house of loss and release - this relationship may be foggy and emotionally draining unless you consciously manage your psychic boundaries.) Be sure to examine the 4th- from- your-9th in BOTH your rashi and your navamsha.

    Note on navamsha: The navamsha picture is frequently more accurate for the affairs of the spouse. If the profile of the specific relative does not emerge by reading the relevant spouse from the 7th, 2nd, or 9th navamsha, a further step of reading the relevant spouse from the 1st, 8th, or 3rd navamsha may be required.

      • Fourth spouse = your 4th house. Fourth spouse's younger brother will be the 3rd-from-your-4thi.e. house 6 (a difficult house full of animosity, debt and illness - this relationship naturally feels like work and can slip into victim mentality unless you consciously manage your contracts and agreements.)

        Note on navamsha: The navamsha picture is frequently more accurate for the affairs of the spouse. If the profile of the specific relative does not emerge by reading the relevant spouse from the 7th, 2nd, or 9th navamsha, a further step of reading the relevant spouse from the 1st, 8th, or 3rd navamsha may be required.

      • Be sure to examine the 3rd-from-your-4th in BOTH your rashi and your navamsha. The navamsha picture is frequently more accurate for the affairs of the spouse.

        On a more pleasant note, the third spouse's oldest child, while rarely your biological child, will normally look and act like you! This odd but usually successful bond is due to this relationship occurring in 5th-from-your-9th, your rashi lagna! (Of course, if your rashi lagna is troubled, look for a mirror image of those troubles in this child.) Be sure to examine the 5th- from- your-9th in BOTH your rashi and your navamsha. The navamsha picture is frequently more accurate for the affairs of the spouse.

      Is this person a good partner for me? Is this "The One"?

      If you have met someone special AND An appropriate bhukti AND one of the required Rahu-Ketu transits will soon apply, then you are likely to be getting married in the near future.

      • For females , the first husband may be first encountered in a period of Guru or a graha associated with Guru. Second husband in a period of Shani or a graha associated with Shani.

      • For males, the first wife may be met in a period of Shukra or a graha associated with Shukra. Additional wives whether sequential or coterminous may be encountered in periods of graha associated with Shukra.

      • For any gender or mixed gender, profound and transformative partners of whatever duration may be met in periods of Rahu.

      Marriage result is not guaranteed, of course, but generally the two factors of a correct marriage bhukti plus correct transit of Rahu-Ketu will encourage marriage quite specifically.

      The marriage bhukti periods are: Shukra, Rahu, lord of first navamsha or lord of second navamsha.

      There are rare exceptions for "instrumental" marriages which have mainly political utility, but normal marriage timing as seen in the Vimshottari dasha is usually straightforward.

      • Usually, if the timing is right, it's "the One" (or second One or third One).

      • That person is "good for you" spiritually whether being "good for you" is easy or not.

      Rahu

      Some marriages, especially those undertaken during period of Rahu, might better be avoided by those with the self-knowledge to avoid them. But this is a Catch-22 statement because it is precisely the Rahu-dominated folks who can't avoid these marriages due to intense, past-life-rooted passions which strongly tend to make history repeat itself.

      Rahu gives burning desires for pleasure, excitement, tumultuous change, and uprising of subconscious patterns into consciousness.

      If your consciousness permits a higher awareness of your repeating desire patterns, one may avoid unfavorable marriages entirely by working out some other type of partnership [business, caretaking, service] with the object of one's Rahu-driven passions.

      class="style20" his conscious re-engineering of an instinctive attraction is rare, because most people have a quite limited understanding of spirit, and therefore confuse the sexual, social, and spiritual purposes of marriage.

      However if you are one of the rare ones, take it as a principle of good life to avoid being married in a bhukti of Rahu

      Rahu-incubated relationships generate culture clash , and while they are exciting and passionate they are also frustrating and counterproductive to classic Shukra-managed alliance goals like supported development of mutual interests and accumulation of material wealth.

      Whatever happens, marriage is a major part of life karma. You can have your cake and eat it too if you think of each new significant partnership or marriage as a healing. Healings work in surprising ways. Sometimes they are quite painful. Be willing to be surprised, as your partner shows you new information about yourself.

      If you are attracted to a partner, their information is by default "good for you" spiritually in that the soul has assigned this person to bring you valuable spiritual information about yourself. Each partner evokes from us, a manifestation of our dormant intelligence. Each partner plays the "other half".

      Each partner makes us whole. This is true even if your partner is abusive or deceitful. They still have a piece of your jigsaw puzzle; they are still your spiritual friend, helping you clear the path to the divine. Even if it seems like they are creating obstacles, in reality those are *your* obstacles and you want to own them so that you can solve the dilemma and *you* can move forward.

      The navamsha will give you a fairly clear picture of the dormant traits in yourself which attract persons with more empowered versions of those traits in relationships.

      Study your navamsha to learn which jigsaw puzzle pieces you are collecting in this life. Your rashi chart shows your conscious developed personality, but the navamsha shows the level of you which is just rising to consciousness. Study the navamsha to see who you are trying to become. Then, be delighted when the people who are already intensely using those traits show up in your life on schedule!

      "Think of the other's wife as your mother, and your own wife as half of your body."

      ~~ Bhagavata Purana4.16.17

      Marriage conflict and Dushthamsha

      12th-from-7th = bhava-6, = repository of most of life's chronic conflicts. House-6 shows loss of balance, loss of partnership, loss of agreement. Physical conflicts that create dis-ease, emotional conflicts that create chronic argumentativeness, moral conflicts that attract punishers, spiritual conflicts that spread animosity throughout the native 's associations - all of these manifest in bhava-6.

      The core partnership Of life is marriage. We mean by marriage the committed vow-taking partnership between any two beings, including beings of the same gender or difference genders, and commitments between beings in a body such as a spiritual celibate in a monastery and their body-free ishtadevata = gods of the heart.

      The proof of the marriage is not the legal certificate or the parental approval. The proof of the marriage is the vow.

      Since the core partnership Of life is marriage, the nativity with strong Graha in bhava-6 is very likely prone to marriage conflict. In most areas of life, malefic Graha in a dushthamsha neutralize evil and they are therefore ultimately beneficial. However, malefics in a dushthamsha will always have a negative effect on marriage.

      Malefics in bhava-6

      • signify chronic internal conflictwithin the native 's own personality. There is a scripted, repeating (Budha) deep and relentless inner argumentation which tells story of grievance, victimization, imbalance, illness, anxiety, and blame.

      • 6th-from-any-lagna tells the story of social conflict

      • the narrative running in 6th-from-Chandratells emotional conflict. It is usually quite ancient, and from childhood or deeper into past lives.

      The more intense the malefics, the strong the drishti upon Ripu bhava, the deeper the native 's interior personality conflict and the more difficult they will find it to establish agreements with those "mirrors of the self" who are their intimate partners. Those who suffer deep internal conflict usually cannot tolerate the discomfort; they become victims who blame outside forces for their suffering; and their first blame target is often the spouse. Malefics in bhava-8

      • typically signify conflict with in-laws and regarding the joint assets of the marriage. House-8 as 2nd-from-7th represents the spouse's family. For some purposes, a malefic in bhava-8 can be a good thing because the houses ruled by that malefic are prevented from causing much trouble when their lord is "destroyed" in the sudden-change cauldron of Randhra bhava.

      • Despite some benefits arising from the transformation of certain malefics (e.g., Kuja+ L-6) in the cauldron, in-law conflict or financial mismanagement signified by malefics in bhava-8 can be very straining, and in some cases cause the demise of the marriage.

      • 8th-from-Chandra gives the agent of deepest, most shocking emergent changes, and childhood or more ancient trauma setting up expectations for impending shocks in relationship. The primary shocks in stable marriage are misuse of stored assets, behavior of in-laws, and divorce - all in the province of bhava-8.

      Malefics in bhava-12

      • House-12 = 6th-from-7th. Occupying graha of vyaya bhava signify persons, substances or behaviors which are "enemies of the marriage"because. House-12 is very private. Vyaya bhava includes meditation and sanctuary, bed pleasures and secret liaisons.

      Malefics in bhava-12 can make a person psycho-emotionally disturbed because their sleep is ruined or they have terrible dreams. Marriage counselors would label most 12-house activities as "exit strategies" from marriage: "mushrooming out" in front of the television,

      Even otherwise beneficial effects of bhava-12 like spiritually guided meditation do have negative effects on marriage, because they cause the person to leave the partnership and enter into a closed sanctuary space - frequently with a competing love interest, who is a deity or set of exclusive practices.

      Shukra in bhava-12 is associated with addictive behaviors. Addictive substances such as drugs and alcohol are definitively the enemies of marriage!

      House-12 also rules long-distance, long-term travel such as foreign assignments. Long journeys are also the enemy of marital intimacy - even if they produce other benefits like business profits which support the spouse and family materially.

      • L-7 occupying bhava-6, bhava-8, or bhava-12 is unfortunate, and usually indicates that the (first) spouse is an agent of illness or argument (6), sudden, forced changes (8), or living in a dream state (12). Predicts a difficult marriage.

    May all beings venerate life as a state of deep spiritual intimacy.

    file update: 20-May-2013

    Copyright © 1994-2024 by Barbara Pijan Lama * Contact * How to Request a Jyotisha Reading * barbarapijan.com

    Barbara Pijan Lama Jyotisha Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Shukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Nakshatra Navamsha Marriage Children Wealth Career Spiritual Wisdom Cycles of Death and Rebirth