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?

    Profession 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, this attitude is better revealed through the 10th navamsha.) Examine the character of navamsha L-4 vis-à-vis navamsha 4th house. (E.g., if within 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.

    "Love is always patient and kind; it is never jealous;

    love is never boastful or conceited;

    it is never rude or selfish;

    it does not take offense, and is not resentful.

    Love takes no pleasure in other people's sins but delights in the truth;

    it is always ready to excuse, to trust, to hope, and to endure whatever comes.

    Love does not come to an end. "

    ~~ I Corinthians 13: 4-8 [Jerusalem Bible]

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

    file update: 19-May-2013

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