Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala |
AUM som somaya namah AUM hreem shreem chandraya namah Learning Pathway of Relationships Lifepartner
Profile
Narratives,
characteristics,
and Qualities 7th-from marriage patterns Comforted-by-active-movement The innovative, energetic, competitive, forward-moving, dynamic, sporting Chandra-1 tends to seek the companionship of a 7-ish, diplomatic, negotiating, bargaining, balancing, adjusting, accommodating, harmonizing life-mate
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EXAMPLES
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LifeMate-1 (if any) = bhava-7 Chandra-1 is fundamentally a physical-body identified person. The first life-lifepartner for Chandra-1 nativities is described according to conditions in bhava-7. First lifepartner is an agent of balanced contracts, harmony and agreement . Because bhava- = both 4th-from-4th and 10th-from-10th, marriage for Chandra-1 is a very important public relationship providing both local, parochial stability (4, home-life) and public dignity (10, social reputation). 6th-from = constitutional challenges within the union = partnership predisposition toward accusation, disappointment, disagreement, or distrust If there are misalignments of expectation in this marriage, profile detail regarding the spouse's mental or behavioral imbalances may be garnered from examination of the 6th-from-7th-from-Chandra = [12th-from-Chandra] . For Chandra-1, this distinctively maritally contentious bhava 6th-from-7th = vyayabhava-12 = private rooms, imagination, conceptual thought, theory, first principles, research, interiority, hallucination, and clairsentient spiritual guidance. Depending on the nature of any graha located in bhava-12, disagreement within the union may arise on matters of 12 such as paternal grandmother (4th-from-9) long journeys to distant worlds, sanctuary-seeking, invisible activities, withdrawal, private prayer, imprisonment, retreat.
Depending on the characteristics of Chandra and characteristics of the yuvati-pati, one may feel [Chandra] that all partnerships are in a state of constant adaptation and negotiation. Generally Chandra-1 indicates that the spouse (if any) is emotionally identified with their contractual, partnered status as an adviser, consultant, peer-counselor, advocate. The alliance may exist in a state of constant emotional bargaining while other species of bargaining such as legal, commercial, or political also can be included and managed by this capable team.
Due to the domino effect of this one central relationship upon 4, 7 and 10, the spouse is typically dedicated to the welfare of the union. Any graha located in 7th-from-Chandra would increase the intensity of the characteristics of LifeMate-1 . The partner tends to readily establish roles of other-oriented, couple-supporting, contract-managing adjuster, harmonizer, accommodator, counselor, negotiator, balancer. Chandra-1 is born with an endowment of psycho-physical vitality (which endowment can be altered of course by any graha yuti Somana). Chandra-1 identifies strongly with mother, root-culture and rhythmic habitual patterns. Often a very sensitive person with awareness of the elemental spirits of the land. One is usually a person of place who does best to bloom where planted without too much traveling outside the perimeter of the customary environment. (But naturally other graha yuti Chandra can change this basic formula for the localized patterns of Chandra-1.) The partner functions as bridge and an advocate, speaking in defense of the native and bargaining on one's behalf.
Chandra-1 also feels the need to express electro-magnetic emotional sensitivity so that others may feel comfortable. The self-oriented, emotionally individuated, uniquely sensitive, empathetic Chandra-1 personality finds familiarity, comfort and ease in physically active, emotionally active, and socially unique roles. Chandra-1 brings emotional power to one's public agenda. By character one is self-sufficient emotionally. A lifepartner is not strictly required so long as other social structures are in place to legitimate the native socially. Being emotionally self-sufficient, chandra-1 may choose to remain single.
However, if one does marry - perhaps as a political, religious or cultural necessity - a salient purpose of marriage-1 is to obtain the social dignity of an approved escort. Bhava-7 being 10th-from-10th, chandra-1 feels a need to ensure the public dignity of marriage via obtainment of a socially recognized partner.
If there is no disruption in bhava-7, following the marriage, every success may be expected while enjoying a shared lifestyle with the companion. However, amarital environment of constant brokering, bargaining, and negotiation must be allowed while the partner makes their ceaseless accommodations to the Chandra-1 native's strong personal needs. first marriage may be emotionally triggered and sustained by parallel-life deep memories of 7th-from-1st = bhava-7
Supplementing the material qualities of 1st-marriage = radix bhava-7, moon in bhava-1 gives an emotionally negotiating 1st-marriage partner. The Mate may be a professional broker, arranger, attorney, advocate, negotiator, deal-maker . Yuvati-bhava-7 = the yoke. Agents of 7 root the essence of contractual agreements and alliance for mutual wealth and pleasure. 7 = 4th-from-4th, therefore, the unconsciously or super-consciously recognized traits of the first life=partner facilitate the type of marital nesting and home-building that may subconsciously duplicate the configuration of the mother's early childhood home. Committed Partners Avowalagnesha-1 indicated through Bhava-7 has balancing, arranging, and harmonizing qualities. The spouse is a negotiator of contracts and alliances. Avowed partner-1 enjoys sexual communication. Avowed partner-1 may seem indecisive due to frequent change of position. Depending on yuvati-pati-7 and conditions in Bhava-7, the spouse may be an attorney, counselor, or advisor , or other advocate who makes deals or creates judicious arguments or proposals. Spouse-1 = ever-shifting toward a more perfect rebalance. The spouse is an important part of one's experience of crafting and managing agreements. Spouse hails from a background of negotiation, balancing, bargaining, promising, and crafting deals and agreement. The family background includes legal practice in arranging contracts, and many roles which focus on creating treaties and alliances between groups and individuals. The spouse is Typically, attached to the making and maintaining of deals, living and working in balanced conditions, emotional comfort through love-making, and finding routes toward social harmony through careful and detailed discussion of alternatives and options. Barring difficult graha in occupation of jaya-bhava-7 or perhaps a dysfunctional yuvati-pati, this setup typically yields an emotionally "available" relationship. By natural inclination, the spouse does most of the emotional "heavy lifting" in terms of continuous re-negotiation of shared basis. The native is free to agree (or not) to the terms proposed. If Shukra, yuvati-pati-7 or tenants of yuvati bhava are problematic, the spouse may need constant affirmation of the validity of the marriage contract, resulting in compulsive re-negotiation. This behavior can be wearing, but it will be based in spousal emotional trauma, and can be relaxed through compassion and re-assurance over time. LifeMate-1 may keep going back to the drawing board in pursuit of new agreements, which will either ensure the longevity of the relationship or drive an impatient co-partner to distraction! Naturally, any graha residing in 7th-from-Soma will affect the forecast. Also the characteristics of the yuvati-pati-7 from Soma will affect the forecast. Perhaps most distinctively, chandra-1 indicates that the marriage is a relatively high-visibility public relationship because bhava-7 = 10th from 10th. No matter the internal fractures, this couple are likely to invest good effort into maintaining the appearance of mutual emotional alignment.
Special considerations for Chandra-yuti-Rahu in bhava-1. Although much of the outcome depends upon any additional graha which may share bhava-1 with the Chandra-Rahu pair, the salient feature of bhava-7 becomes Ketu-7. In this case, the partner remains one's well-wisher, and the partner accepts the diplomatic, harmonizing, negotiating role in the relationship in order to support the more self-reflexive and emotionally energized native. However, the ir is something peculiar or eccentric about this partnership. In some noticeable way, the partner is disengaged [Ketu] from the union. Perhaps the partnership relationship endures over decades and seems sincerely committed, but the couple never marry due to the disdain of the spouse toward marriage conventions (Ketu disdains the conventions of His residence bhava). Perhaps the spouse is conspicuously absent from public visibility roles which would normally require the presence of a spouse; for example, the spouse may prefer to not accompany the native to family events, to weddings, to funerals, or to other ritually expected occasions that customarily would be attend by both avowed partners. In public settings, one may be perceived as partnerless [Ketu] and formal marriage contracts may be absent, even though one has a living, and potentially long-term, domestic mate.
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Additional spousal characteristics derived from the rashi of bhava-7 Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Mesha]
In addition to the contractual orientation and balance-seeking behaviors of yuvathibhava, include Shukra-ruled Tula - Vanika traits such as
Double-7 = Lifepartner-1 = an agent of social justice, adynamic advocate for equity and fair deals. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-1] + [ Chandra-Urisha -uchcha]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Mangala-ruled Vṛścika - Thriketta traits, such as
and a preference for ongoing transformation within relationships - perhaps at the cost of knowledge containment or financial valuation. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Mithuna]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Dhanus - Haya traits such as
// Double-9 // Lifepartner-1 = a professor, preacher, patriarch, priest, proselyte, or prince. Supplementing the qualities of the union, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From busy Budha's perspective, the great benevolent Brihaspati = a sama-graha neutral party. Budha-ruled-Chandra usually feels neutral therefore toward Brihaspati's territories.However, from Guru's perspective, busy-mind Budha is a more-than-annoying shatru-graha enemy. The wide-scope comforts of the Dhanus-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithuna native who feels soothed by planning activities, technical details, and office chat. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Karkata]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Shani-ruled Makara - Draco traits such as
Makara is concerned with social reputation above all. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Simha]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Kumbha - Ghata traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness within relationships. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. Often impacted by the natural animosity of Shani-vs-Surya within the marital union, Chandra-Simha prefers bright intelligence, politics, drama, special exceptions, and center-stage roles. However, soberly serious Shani imposes lawful austerity in 7 = contracts, equity, agreements. Shani wants a regulated system, has little tolerance for exceptions, entitlements, individual foibles, or special bright lights. Chandra-1's lifepartner represented by Surya's arch-enemy Shani = a work functionary identified with brokerage and negotiation. The Surya-ruled native (1) is often the center of attention in the 1-environments such as physical body, attributes of personality, and identity. This pairing often supports political couples, with the 1-partner entertaining in their sparkling charismatic fleshbody while the 7-partner focuses on economically [Kumbha] oriented gracious diplomacy.
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Kanya]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Meena - Antya traits such as
Meena = often a privately prayerful and reflective equal. Lifepartner may function as a guide and muse within the union. Meena = visionary, imaginative, clairsentient, and seeking seclusion. Meena-7 primary identity is grounded through the development of contractual agreements, promises, vows, and trusts. Partha-Chandra-1 = engaged in a ministry of service promoting the identity of fleshbody self approached via the application of craft and technique. Much depends upon graha in 7, but often this pairing is concerned with promoting a vitalizing imagery belonging to Kanya-Chandra , who symbolizes the Kanni qualities of servitude, exploitation, accusations, injustice, disputes, treachery, broken promises, toxicity, and their remedies. Due to Kanya's association with domestic violence and war, even the wise and broad-minded partner may be powerless to prevent hostility toward the Parthya native. Add to the experience, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From bantering Budha's perspective, benevolent Brihaspati = a sama-graha neutral party. [Chandra-Kanya] feels neutral therefore toward the Meena partner. However, from Guru's perspective, busy-mind Budha is a more-than-annoying shatru-graha enemy. The wide-scope of the Meena-defined lifepartner seeks comfort in intuitive awareness and a compassionate view. Meena folk may be less compatible with the narrow-scope comforts of the Kanya partner, who feels soothed by argumentative details and complaint. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. EXAMPLE Realm of Light 1874-1947 painter Nicholas Roerich [visionary-dreamlike Uttaraphalgunī-4] + [Guru-yuti-Surya]
EXAMPLE
EXAMPLE POTUS-43 Decision Points 1946- George W. Bush [political-dramatizing Chitra-1] [Chandra-1 parivartamsha Budha-11].
EXAMPLE
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Tula]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Mangala-ruled Mesha - Aja traits such asinventiveness, proactive interventions, impatience, and a preference for action rather than words within relationships. LifeMate-1 = muscularly vital, inventive, competitive, energetic, kinesthetic, pioneering, and seeking championship through engagement with the primal propulsive force. Mesha-7 = often a professional deal-maker, counselor, advocate, attorney, representative, or negotiator. Mesha-7's primary identity is grounded through the world of alliances, promises, vows, partnerships, relationships, and contractual agreements. Tula-Chandra-1 = emotional intelligence focused into one's own personality. Chandra being karmesha, one is often a public figure representing an ideal of fairness, equity, or justice. This couple is often successful in public life, where they hold mutually compatible respected positions in areas of negotiation, arbitrage, facilitation, diplomacy, contracts, trusts and treaties, treaties, or match-making. Placement of Mangala may show more characteristics of the Mesha-7 spouse. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. EXAMPLE
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Vṛścika] [nīcha]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Urisha traits such as artistic sensuality, material acquisitiveness and a preference for luxury values within relationships.
Urisha = sense-pleasuring, collecting, hoarding-and-herding, collector, breeder, warehouser, librarian, storage. Urisha-7 focused upon contractual containment of lineage values-fulfillment. Urisha-7 = often a professional negotiator, match-maker, attorney, or financial advisor. Urisha-7 identity = agreements and satisfaction of the participating interests. Tends to be identified with accumulated wealth invested into partnerships and trusts. May be a handsome person. Much depends upon Shukra. Chandra-Vṛścika-1 emotional intelligence = focused into one's own appearance, physique, and personality. Chandra-Vṛścika-1 may choose the path of trauma-recovery becoming an emotionally sensitive, body-based healer. As ruler-of-9, chandra-Vṛścika-1 may pursue inspirational preaching or guidance roles. This couple may be found in environments which support shared sensuality in relationship, emphasizing physical and material pleasures. The rationale of the union is typically financial, and wealth is developed via mutual agreement. However, as usual with the [nīcha] chandra, it is wise to anticipate some moodiness and discontent arising from an incessant, rhythmically undulating urge toward self-transformation. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. EXAMPLE
EXAMPLE
EXAMPLE
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Dhanus]
Budha-ruled amsha may have partnering challenges due to spousal immaturity [adolescent viewpoint] and grievance narrative [complaining]. Check condition of Budha. In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Mithuna - Dvamdva traits such as
Mithuna = a merchant, businessperson, announcer, communicator, administrator, writer, publisher, explainer. Mithuna-7 = identified with partnership, brokerage, negotiation, advocacy, facilitation, middle-man roles. Mithuna-7 takes a management approach toward matters of bargains, alliances, terms of agreement, deals, and trusts. The Mithuna Mate also adds a sibling-skill of cooperative verbal expression [Mithuna] into the partnership energy reserves, which eases collaborative discussion and teamwork within the union. Dhanus-Chandra = often focused upon matters of theory, belief, or higher understanding, albeit the perspective is emotional not intellectual. A global humanist, chandra-Dhanus needs large scale viewpoint integrated with Somana's routinized, localized, customary sensitivities. As randhresha-8, chandra is emotionally attuned to the world of transformative, occult knowledge, erupting mysteries, discoveries, shocking disclosures. Chandra-1 finds comfort in fleshly embodiment, surges of life-confirming vitality, forward-pulsing movement. Dhanus-Chandra-1 may anchor oneself within a security-seeking yet innovative life practice. Mithuna-7's skilled communication regarding mediation-arbitration may combine with Dhanus-Chandra-1's emotional need for vital expressions of the individual personality. LifeMate-1 tends to be talkative (Mithuna) + a match-maker, dealer, attorney, or advocate (7). The union is often focused on Mithuna-7's need for communicative exchange, while Chandra-1-Dhanus takes a more individualized, uniquely inventive role (1). Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. EXAMPLE
EXAMPLE
EXAMPLE
EXAMPLE
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Makara-Draco]
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Karkata - Kadaga traits such as
This yoga combines the native who is competitive, energetic, kinesthetic, pioneering, and seeking championship ++ a lifepartner-1 who is often a home-based parent, property owner, schoolteacher, or farmer. Karkata = householder, defender, gardener, parent, caretaker, environmentalist, steward of the land. 7 = advocacy, facilitation, middle-man roles. Karkata-7 takes a protective approach toward matters of partnership, brokerage, negotiation, judgments, legal settlements. The Karkata Mate also adds a security-and stability orientation [Old Pathways Karkata] into the partnership energy reserves, which eases co-parenting and property ownership-stewardship within the union. Makara-Chandra = often focused upon matters of social-status, lawful order, and hierarchies, albeit the concern is emotional not intellectual. Comfortable in roles such as regulator, governor, legalist, status-upholder, order-imposer, director, chandra-Makara needs dignified social achievement integrated with Somana's routinized, localized, customary sensitivities. As yuvati-pati-7, chandra is emotionally attuned to the world of deal-making, business partnerships, lawcourts, terms of agreement. Chandra-1 finds comfort in fleshly embodiment, surges of life-confirming vitality, forward-pulsing movement. Makara-Chandra-1 may anchor oneself within a security-seeking corporate-or-institutional practice. Karkata-7's habitual mediation-arbitration may combine with Makara-Chandra-1's emotional need for vital expressions of the competitive personality. Karkata LifeMate-1 tends to be parentally protective + a match-maker, dealer, attorney, or advocate (7). The union is often focused on Karkata-7's need for rhythmic exchange, while Chandra-1-Makara takes a more individualized, inventive role in the union (1). Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Kumbha]
Intimate partnerships that operate emotionally on the Simha-Kumbha axis can be intensely oppositional. They must contend with the mutually incompatible shatru-graha agendas =
Due to this pattern-clash, combined with Chandra ruling 6th-from-Chandra, Kumbha-Chandra nativities may experience growth-challenges in the realm of agreements, trusts and treaties, and alliances. In childhood, the Chandra-Kumbha partner may have been expected to display community networking skills, economic pragmatism, and sensitivity to the needs of the group. The Simha partner may have been the adored jewel of their parents' or grandparents' eye (Simha adored) to whom the group served mainly as their audience. In addition to the bargaining, contractual orientation and balance-seeking behaviors of bhava-7, include within expectations of the partner, Simha - Leya emotional traits such as
Both the life-partner and the native are claimants to the center-of-attention, but the Kumbha-Chandra partner specializes in community relations. It is a splendid pairing for high visibility political marriages which require entertaining and social outreach, particularly when the wifely partner = Kumbha-Chandra. Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. Learning Pathway Lifepartner-1 for [Chandra-1] + [Chandra-Meena]
Budha-ruled amsha may have partnering challenges due to spousal immaturity [adolescent viewpoint] and grievance narrative [complaining]. Check condition of Budha. In addition to the bargaining, contractual orientation and balance-seeking behaviors of bhava-7, include within expectations of the partner, Kanya - Parthya traits such as
Naturally, graha residing in bhava-1 + bhava-7 can significantly influence the outcome. |
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LifeMate-2 (if any) = bhava-2 Conditions of the second marriage are often framed within collections narratives of bhava-2 such as enrichment, family genetics, stock and storage, archives, lineage knowledge, language, memory and recollection , containment of assets, database and historical records, animal-husbandry, cooperage, speech-and-song, precious collections, pricing, assessment, and heritage values. There is often a pronounced concern with the continuation of the family line, production of heirs, and perpetuation of tradition. Spouse-2 may be treasurer, values assessor, archivist, warehouser conservationist, geneticist, banker, librarian, traditionalist, food-preserver, museum curator, maker of recordings, geneologist, sound-and-color cataloguer, master of storage, seed-collector, captain of the family lineage.
The second life partner (if any) may feel to the native like an agent of financial well-being, conservation, preservation, accrual, development of stores of historical, linguistic, cultural, and artistic values , beauty esp. a beautiful face-and-mouth, and agent to establish a family lineage. Lifemate-2 may have a strong face and voice. Any graha located in [2nd-from-Chandra] would increase the intensity of the characteristics of Lifemate-2. Aid in obtainment, acquisition, storage, conservation. Second marriage, if any, is indicated through Bhava-2. This person may demonstrate particularly distinctive qualities of acquisitiveness and engagement with collections of historical values such as food storage, libraries, hoards, databases, and financial banking. Second lifemate may have a particularly lovely face, eyes, voice, or mouth.
Second marriage is emotionally triggered and sustained by parallel-life deep memories of 2nd-from-1st = bhava-2. The second spouse is a psychic mirror reflecting the imagery of family history; speech, truth or lies; food and food storage; oral tradition and song, one's own moral and aesthetic values, knowledge of history, art collections, Treasure , and knowledge of languages; mother's family history; physical body's face, naeck, jaw, mouth, teeth, tongue. The second marriage is often explicitly values-driven. Supplementing the material qualities of Kosha-bhava 2nd-marriage = kundali bhava-2, chandra in bhava-1 gives an acquisitive 2nd-marriage partner. There is a focus on financial resources , values lineage , speech-song-voice-face, the knowledge lineages that are embedded in genetics, family-building, and emotional engagement with historical narratives. Depending on the dhanesha, aleading attraction to spouse-2 can be capitalization, resources, assets, and family money.
kuṭumba-bhava-2: spouse-2 = generally, life-partner-2 is "like family" . However, if Rahu-Ketu or another mismatched graha occupies bhava-2, the compatibility with the lineage values-fulfillment of the family of origin can be disturbed. The second life-partner participates definitively in the lineage values-fulfillment and historical traditions of the family history. Typically, the second spouse's values are so familiar that one feels quite at home. Normally life-partner-2 hails from one's own cultural background. of course, it depends upon inhabiting graha, dhanapathi, and other conditions of Bhava-2, whether feeling familiar is a pleasant experience, or a dissolute experience, or a harsh feeling. For example, Mangala in bhava-2 may signal that the second spouse is athletic but also outspoken, even argumentative (depending on characteristics of Kuja). Mangala-2 would indicate that the family of origin customarily shouts or speaks vigorously competitively or aggressively. Therefore Mangala-2 may indicate that one already has strong familiarity with this behavior before engaging with the second spouse. One may not enjoy verbal competition or aggression, but it would be a historically familiar experience and one would, generally, have already developed the skills for dealing with it. EXAMPLe [Ketu in classroom-2] ++ [Mangala in bhava-7]
The second life-partner develops hoarded treasury (according to Chandra's rashi and co-tenants) and seeks to enjoy pleasures of food, song, beauty, and language . The second life-partner = an important element within the totality of one's experience of accumulating values and transmitting an ancient lineage of collected knowledge. If there is strength in bhava-2, regardless of the placement of Chandra, it may be realistic to expect that during the first marriage there may occur some degree of infidelity, restless discontent, or hidden sexual behaviors * due the energy alive in 2nd = 8th -from-7th. |
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LifeMate-3 (if any) = bhava-9 Conditions of the third marriage are often framed by narratives of bhava-9, such as global interpretive paradigms, theory, first principles, expansive worldview, higher understanding, sangha of believers, faith communities, sacred teaching, fortune and patronage. Characteristics of the lifemate-3 may include philosophical, outward-looking, father-figured, principled, humanitarian, Spouse-3 may serve as one's Muse, Guide, coach, professor The third life partner may feel like an agent of either politics-entertainment-celebrity (5th-from-5th) or divinity-philosophy-paradigm of belief. Depending on graha residing in 9, circumstances of the third marriage are typically prosperous, global in viewpoint, and philosophically attuned.
When the dharmesha is well disposed, third life-partner indicated by bhava-9 often fills the role of the Muse.
The third mate is generally a positive contributor to life quality, bringing favor and fortune through higher wisdom. However, much depends on conditions in bhava-9, especially any resident graha. EXAMPLE = Budha + Guru + Shukra-occupy Urisha-9
Depending upon the characteristics of bhava-9, the third life-partner may provides a connection to global philosophy, university, esoteric principles, or theoretical environments. Mate-3 may be a doctrinal figure or have a broad international worldview. Alternately, the mate may be an entertainer or speculator. Mate may travel extensively, delivering charity or giving inspirational knowledge; while one remains a pragmatic person concerned more with day-to-day communications. Any graha located in 9th-from-Chandra would increase the intensity of the characteristics of mate-3. Third marriage is emotionally triggered and sustained by deep subconscious parallel-life memories of 9th-from-1st = bhava-9:
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LifeMate-4 (if any) = bhava-4 the defensive, culturally-rooted, seasonal-calendar, routinized, patriotic, ethno-nationalistic, comfort-seeking, home-loving, foundational, property-owning [4th-from-Chandra] When indicated by other multiple-alliance predictors, the fourth marriage may serve as the retirement marriage . The emotionally anchored 4th-alliance = optimized for comfort, routine, security, nourishment, farming, protection, patriotism, schooling, and observance of the rhythmic seasonal calendar Much depends upon the characteristics of any graha located in [4th-from-Chandra] Conditions of the fourth life-union typically follow the narrative of bhava-4 environments that are secure, grounded, educational, safe, protected, and similar to the childhood-home. The fourth life-partner may be emotionally apprehended as an agent of parenting, house-holding, sheltering, schooling, ethnic roots, familiar rhythms, and cultural foundations.
Even if there are polarizing catalysis in this generally stable union, it may be difficult to exit this arrangement due to the strength of the local home roots which bind in bandhu bhava (often with tight control from the one's mother ). The fourth spouse (if any) forms the very foundation of the household, and is respected *within* the household (not necessarily in the broader society) due to the dignity attending to 4 = 10th-from-7th. Naturally, bhava-4 must be well-disposed for the positive auspice to yield material fruits. Any graha located in the defensive, culturally-rooted, seasonal-calendar, routinized, patriotic, ethno-nationalistic, comfort-seeking, home-loving, foundational, property-owning [4th-from-Chandra] would increase the intensity of the characteristics of mate-4. |
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LifeMate-5 = Bhava-11 the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked [11th-from-Chandra] |
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" 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." ~~ 1st Epistle to the Corinthians 13: 4-8 [Jerusalem Bible] |
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