Planetary Ruler of
Yuvatisthana * Jayadaya* Yuga-sthana * Dynuna * Kalatra-bhava
= Ruler of 7th-from-Chandra
role of the Yuga-pathi
in the Twelve Bhava
Covenant, Treaty, Trust, Troth, Promise, Pact, Deal, Negotiation, Bargain, Brokerage, Alliance, Affiance, Arrangement, Settlement, Advocacy, Advice, Counsel, Contract, Vow
|Holy Qur'an, sura An-Nahl 16:91||"And fulfill the covenant of Allah when you have taken it."|
yuvatipathi-7 = Surya in bhava-1 * ego identity with the Union
yuvatipathi-7 = Chandra in bhava-1 * emotional identity with the Union
yuvatipathi-7 = Mangala in bhava-1 * vital identity with the Union, deal-makers, negotiators
yuvatipathi-7 = Zukra in bhava-1 * mutual identity with the Union
yuvatipathi-7 = Shani in bhava-1 * lawful identity with the marital union
Physical Method of Crafting Agreements
yuvatipathi-7 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke yuvatipathi-7 in Bhava-1
Auspicious and identity-enhancing position+ yuvatipathi-7 in 7th-from-swakshetra.
Identified with Bargains, deals, agreements, contracts, negotiations, seeking balance, alliances made to promote mutual interest, marriage, partnership, union
A bargainer, negotiator, agreement-seeker.
Marital-partner and business-partners build one 's capacity for iconic and symbolic body-image representation. Developing the charisma of the psycho-physical appearance is the most important result of contractual partnership.
the social identity is deeply invested in being yoked = holding attribute of in-contract status.
self-definition = one is a coupled person, a properly contracted person, and a socially balanced person, a promise-keeper.
No matter the degree of conflict or incompatibility, divorce is often too high a price to pay for this native because one is deeply identified with the "married" status-attribute.
One's choices in life are much determined by the spouse and the spouse's character. If the spouse is caring and dignified, one 's own uncertainties may be much reduced.
"I am my contracts and promises, my diplomacy and deal-making, my alliances and unions."
Partnership: marriage, sexual partner, business partner, contracts, agreements, loyalty, relationships,
brokering, consulting, advising.
one is deeply identified with their role as a marriage and business partner.
Social identity = infused with the qualities of balance , mutual appreciation, negotiation, collaboration, arbitration, law courts , fairness, due process."
Friends of the Father
Not incidentally, bhava-7 as 11th-from-9th represents the friends of the father.
In traditional societies, one's own lifemate would be chosen on one's behalf by one's father, and the father would have typically selected one's spouse from among the circle of his own friends (and their communities).
If strong graha occupy bhava-7, the father's friends, his elder brother, or the paternal-side community as a whole may play a distinctive role in one's life. For example,
Specifically for yuvatipathi-7 Chandra-3 :
supportive placement for a caring, parental-style business manager. Success in short-term planning, scheduling, writing, frequent travel, project management, training tasks. Many advising and consulting relationships.
radix yuvati-pathi Chandra contributes a portion of the profile of the mate. yuvatipathi-7 in 9th from 7th suggests that one's spouse will be philosophical, ritually religious, and fortunate overall
however the mentalization of the emotions due to Budha's influence upon Chandra can lead to chronic reactivity and worrying. The mate will need to learn to relax his busy mind.
|Public Figures |
yuvatipathi-7 = Surya in bhava-2
yuvatipathi-7 = Chandra in bhava-2
yuvatipathi-7 = Mangala in bhava-2
yuvatipathi-7 = Budha in bhava-2
yuvatipathi-7 = Guru in bhava-2
yuvatipathi-7 = Zukra in bhava-2
yuvatipathi-7 = Shani in bhava-2
Verbal Method of Crafting Agreements
Bhava-2 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
yuvatipathi-7 in 8th-from-swakshetra = Destruction-and-rebirth of agreements, arrangements, matches, contracts -- especially the marriage contract.
The equity provisions of the marriage agreement may be somewhat unreliable due to volatile conditions promoting a constant turning of the cycle of birth and death. It is a recycling marriage with many trauma events, upheavals, and changes of identity. Yet if the yuvatipathi-7 has sufficient strength, the union can be expected to survive even under sustained duress.
A fast cycle of death-and-rebirth affects all promises, contracts, trusts.
Often, if a second marriage is indicated, the second marriage is more fulfilling. There are some notable exceptions such as Ketu-2, Shani-2 and other dissolvers or blockers, but if yuvatipathi-7 is strong in bhava-2 the second marriage may be significant.
yuvatipathi-7 = Surya in bhava-2
yuvatipathi-7 = Guru in bhava-2
Brihaspati in particular provides multiplicity and abundance in the matter of recycling the marriage contract 8th-from-7th. An exceptionally strong Guru may signal a program of ongoing identity changes within the marriage behavior, influenced by the paradigm of belief and the catechism.
Presuming that by its character the yuvati-pathi-7 is favorable for matters of pleasures, harmonious design, and equitable contract, the second lifepartnership is generally much easier.
One may perceive that while the first marriage had a known purpose, it is indeed that the second marriage which is more satisfyingly balanced.
Spouse builds one 's capacity for treasure-acquisitions. Developing the historic bloodline or cultural lineage of both valuable goods and conserved knowledge may be the most important outcome of marriage.
Problematic for the first marriage due to urgent transformative energies that may induce secretive or self-destructive behaviors -- unless there is planetary compensation.
yuvatipathi-7 in 8th-from-swakshetra
The espoused partner (7) may be psychologically complex or have hidden features (8) and be prone to mysterious dealings (8).
Similar to the "virtual widowhood" of yuvatipathi-7 in bhava-8.
It is as if the spouse is married to the greater world, and not to a human partner.
Spouse is concerned with the zeitgeist, performing on the stage of history, wealth-building, huge movements of social values change, and major turnings of the cycle of birth and death.
The spouse is self-identified as a public agent of transformative change.
Most of the relationship energy is diverted into developing the spouse's own role upon the world stage. As a result, one is ignored. Indeed one may feel quite unworthy of requesting the spouse's interest, since to do so would distract them from the greater matters which demand their attention..
As a result of the spouse's energy being largely consumed with giant transformative forces (8) one may not get the marital attention one requires.
one 's simple need for companionship gets somewhat left behind in the partner's concern with larger social issues, and unless one is willing to sacrifice one's own life in the process, marital infidelity can easily result.
Potential for a hidden (8th from) supplemental companion, and the companion is also married.
yuvatipathi-7 in bhava-2 may signify a second marriage which is better aligned with one 's deeper life needs than the first.
The second marriage typically fulfills one 's positive expectations of spousal love and commitment.
|Public Figures |
yuvatipathi-7 = Surya in bhava-3
yuvatipathi-7 = Chandra in bhava-3
yuvatipathi-7 = Mangala in bhava-3
yuvatipathi-7 = Budha in bhava-3
yuvatipathi-7 = Guru in bhava-3
yuvatipathi-7 = Zukra in bhava-3
yuvatipathi-7 = Shani in bhava-3
Instructional Method of Crafting Agreements
yuvatipathi-7 in the highly auspicious 9th-from-7th indicates a gift for messaging, reports, announcements, administration and repetitive, detailed oriented conversation in meetings. It is a mundane yet productive deal-making ability. much supported by partnerships and alliances.
Superb position professionally, presuming that the yuvati-pathi is strong
Many wise and fortunate relationships with peers in the realm of publications, writing, media production.
yuvatipathi-7 in Sahaja Bhava 3 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke in the environment of writing, publishing, communications media production, announcements, advertisements, holiday and business short-term travel,
Auspicious and guidance-providing position, yuvatipathi-7 in 9th-from-swakshetra.
Spouse builds one 's capacity for producing publications and announcements. Communications skills development and media-management are significant benefits of marriage.
Mate may be in charge of the marital money; stronger when yuvatipathi-7 = benefic. Spouse is organized and administratively minded.
Partner takes a cooperative, managing attitude toward the marriage partnership, and is helpful in the style indicated by the nature of the graha which is yuvatipathi-7 .
Spouse-partners often bring assets into the marriage, either social or financial or both.
One enjoys a tolerance for constant short-term travel and occasional loss of the one's home through professional relocation (bhava-3) or a lifestyle of shifting between several homes
If yuvatipathi-7 = poorly aspected, spouse may have mental health concerns.
|Public Figures |
yuvatipathi-7 = Surya in bhava-4
yuvatipathi-7 = Mangala in bhava-4
yuvatipathi-7 = Budha in bhava-4
yuvatipathi-7 = Guru in bhava-4
yuvatipathi-7 = Shani in bhava-4
Habitual Method of Crafting Agreements
yuvatipathi-7 in Bhava-4 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
Auspicious and respectable position, yuvatipathi-7 in 10th-from-swakshetra .
Presuming that Kuja is in a friendly rashi, spousal behavior is steady and spouse will strongly resemble either of the parents, more often the mother.
Spouse is comfortable working at home or with matters of local security, such as in a home office or serving as a guardian of lands, local police, night watchman etc.
One may carry on business negotiations (7) in the home also, and a home office in the foundational level of the shelter levels e.g. the basement is suitable.
There is much trade and agreement-making transacted in the home
One needs a bit of a hiding place sometimes in order to avoid the consequences of one's business such as fame that attracts aggressive photographers
A female marriage partner is primarily a mother-figure and steadily parental in their sheltering, protective style.
If yuvatipathi-7 = Chandra or Zukra, yuvatipathi-7 in bhava-4 may suggest that the mother's mother (maternal grandmother) joins the household as a mother.
Spouse builds one 's capacity for sheltering and establishing a home. Stability and security through reinforcement of cultural roots is the most important result of marriage.
one 's social and emotional security depends considerably on the behavior of the spouse. Spouse has a strong sense of place, a conservative and patriotic nature , is loyally attached to the cultural values of their birth land. Spouse is strongly identified with being a parent and cultural role model.
In addition to being a committed parent, spouse may be also a school teacher, property manager, or a local government official.
If malefic, the parental behavior which the spouse repeats is difficult to manage.
|Public Figures |
yuvatipathi-7 = Surya in bhava-5
yuvatipathi-7 = Chandra in bhava-5
yuvatipathi-7 = Mangala in bhava-5
yuvatipathi-7 = Budha in bhava-5
yuvatipathi-7 = Guru in bhava-5
yuvatipathi-7 = Zukra in bhava-5
yuvatipathi-7 = Shani in bhava-5
yuvatipathi-7 = trust marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke in Bhava-5
Intelligent Creative Political Method of Crafting Agreements
yuvatipathi-7 = lord of partnerships resides in bhava-5 the gainful 11th-from-swakshetra
profits from alliances, bargaining, deal-making, negotiating abilities
one is gainful in politics, creative performance, children, and speculative ventures
however, for Zukra-ruled nativities, if yuvatipathi-7 Mangala occupies putra bhava-5, the alliance may proves unable to withstand the life-force energy of a child created in this union. Therefore one may experience a pattern of marital alliance becoming unsustainable after creating a child.
Good for partnerships in the creative and political arts. Agreements are beneficial and stable with those who support one's performance activities.
Natural understanding of contracts, trusts, and deals. Characteristics of the ruler determine the specialization.
Lord of 3rd-from-5th in Bhava-5.
brings business-administrative skills into the creative arts
good for writing and media messaging on creative, romantic, political, theatrical topics
Yuvatipathi uncomfortable in swabhava of Zukra's enemy Surya.
yuvatipathi-7 carries in the spouse-choosing and partner-mating energies. yuvatipathi-7 in bhava-5 is one of the classic indicators of love marriage as distinct from arranged marriage.
Whether this situation is considered beneficial or not varies by culture.
One is strong-willed in choosing a mate on the sole basis of one's own feelings and judgment. Life's expression of trust, all contracts and agreements, including marriage contract, are strong expressions of the individual creativity and power of will.
In traditional societies (notably India) the cultural belief is that" love marriage" is selfish, adolescent, and destructive to the family harmony. Experienced elders, mainly parents, should choose a match that will benefit the kinship network on essential social, financial, and religious levels - which the sheltered, romantic young person does not yet comprehend.
In western society generally, the cultural belief is that "love marriage" is spiritually authentic, independent, and based in deep physical attraction * akarshana * that can last a lifetime.
The partner-seeker must choose a psychic, physical, and emotional match based on their strong intuitive feelings that this native is The One. Financial and religious considerations are less important overall.
Marital success/failure rates in both cultures seem to be approximately the same - about 50/50 = distribution of Kuja Dosha in the overall population of married adults.
Employment contracts, all legal agreements, trade and barter relationships, commercial partnerships, are affected by one 's powerful sense of willful independence and personal creativity. one may prefer to work as an" independent contractor" rather than suffer bondage to a restrictive contract.
The spouse is typically faithful and friendly , since 11th-from is an inherently friendly and associative angle.
The couple will enjoy a large community social life. The partner is a great help in politics, And especially gainful in large networks for fund-raising.
yuvatipathi-7 in 11th-from swakshetra is fruitful and thus the first marriage will normally produce at least one child. Fertility and number of children depends on the graha.
Yuvati bhava = 7th-from-7th, an important bhava for career. When the careerist ruler of 7 occupies 11th-from-7, one is recognized for efforts to develop equity and balance via contracts and negotiated settlements.
Predictive indicator for career support from a network of contractors and agreeable partners that benefits entertainers, politicians, creative artists.
It is easy for others to find their mutual interest with this native's political or theatrical career.
Spouse builds one 's capacity for creating children and other performance art. Political, royal, and literary performance is the most important result of marriage.
If malefic, spouse will be involved in more negative (nevertheless interesting) amusements such as gambling, rough political contests, and lower forms of theatre. Spousal intelligence is strong, but if yuvatipathi-7 = malefic, the creative path may have vulgar qualities.
When yuvatipathi-7 = Mangala-5, expect repeating patterns of marital disagreement about pregnancies and child-raising.
Despite the otherwise favorable implications of yuvatipathi-7 in the profitable 11th from swakshetra, this single placement may contribute significantly to conditions of permanent marital separation.
The surprising yuvatipathi-7 Mangala in 5 often will catch the couple off guard. Any children born into the union will however succeed economically (11) and socially. The children are friendly, gainful, and well-connected.
Das commentary: "The lord of the 7 is in 5, and the lord of the 7 has at least one negative placement attribute."
Das commentary "The lord of the 7 is in 5, and the lord of the 7 has at least one beneficial placement attribute."
|Public Figures |
yuvatipathi-7 = Surya in bhava-6
yuvatipathi-7 = Chandra in bhava-6
yuvatipathi-7 = Mangala in bhava-6
yuvatipathi-7 = Budha in bhava-6
yuvatipathi-7 = Guru in bhava-6 * multiple service ministries; many health issues
yuvatipathi-7 = Shani in bhava-6 * chronic problems, endures animosity
Argumentative Method of Crafting Agreements
Karmicly Important Learning Problematic
yuvatipathi-7 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
in Bhava 6 = disagreement, accusation, litigation, illness, addiction, servitude, poverty, debt, drugs, physicians, ministries of service to the less fortunate
less benevolent and loss-causing position + yuvatipathi-7 in 12th-from-7th
Generally a losing position for negotiations
yuvatipathi-7 in 6 = less benevolent for easy agreement in marriage
contractual agreements tend to erode when yuvatipathi-7 migrates into the dissolving, disagreeable, accusing 12th-from-7th
Spouse builds one 's capacity for argumentation. Dealing with chronic underlying distrust is the most important result of marriage.
Loss of marital agreement is part of the scripted experience.
Even when other factors in the first marriage are well balanced, tendency for the spouse to develop a significant illness.
Divorce is not necessarily required, but some expression of loss of agreement such as cessation of sexual congress or an adversarial extramarital interest, is usually seen in the unfolding of this yoga
yuvatipathi-7 is a career indicator via 10th-from-10th. If yuvatipathi-7 is dignified, one may serve as a professional military, attorney, physician, well-placed criminal, social worker, high-conflict negotiator etc.
This position can signify the spouse being in conflict (6) with the contractual terms of the marriage, and perhaps as a result less inclined to support the native's interests. Typically the pattern of yuvatipathi-7 located in bhava-6 attracts partners both personal and professional who endure considerable inner conflict, and may direct animosity toward the native's contractual responsibilities.
Even when yuvatipathi-7 in bhava-6 helps one's own profession, it can reduce the scope of agreement within the marriage or business partnership.
Illness of the partner or shared living in rough conditions may be easier to endure, since physical stress can redirect the focus of imbalance away from the marriage itself and onto the struggle for survival.
Also, since Shani-6 and Mangala-6 can both produce some degree of positive outcome in rogasthana, yuvatipathi-7 Shani in 6 and yuvatipathi-7 Mangala in 6 are potentially favorable for partnership in conditions of poverty, war, disease, false accusations, toxic pollution, servitude, and all of the other miseries of bhava-6.
Psychological withdrawal + withholding of full participation in marriage-alliance, along with lack of initiative (Shani, scarcity) to make needed changes. Exhaustion, loss of identity within human partnerships.
Dissolution (12th-from) of the engagement needed to sustain a contractual bond. The bond may be maintained in the imagination, if not in material reality
Chronic resistance to normal marital negotiations, therapeutic spousal dialog, or decisive legal action. Generally an angle of "do nothing" marital discontent. Particularly when yuvatipathi-7 in 6 = Shani, one may feel unable to act in either a positive or negative direction; tends to subsist in a drained 12th-from low-energy state. Most of the marriage energy goes into the realm of the criticizing and accusing (6) imagination (6 = 12th-from-7th).
When yuvatipathi-7 in 6 = a more active graha such as Mangala, the endurance factor might not be available which pushes the unsatisfactory union into separative status.
yuvatipathi-7 in the satkona suggests that the union becomes drained, exhausted, depleted causing loss of vitality in the core trust. Partner = "stuck" in their own problem-sets (6).
Typically, the spouse feels ill, and the spouse self-medicates. Substance addictions and depression in the first spouse-partner.
Chronic deterioration of agreements that may be achieved at times between spouses and partners.
If a malefic+ yuvatipathi-7 in 12th-from-swakshetra may temporarily bond the couple over"problem-solving" projects such as paying down debt, treating an illness, or the marriage may serve as a temporary proof that one really can establish a balanced relationship.
Typically the spouse (agent yuvatipathi-7 ) suffers from some species of mental, social, or physical illness, including addictions, criminal behaviors, chronic self-doubt, or chemical imbalance of the physiology. Nature of the spousal illness is determined by the graha. The spousal illness may be well compensated if other graha are well positioned, but eventually the interior conflict experienced by one will motivate a dissolution of the marriage contract, , divorce
If a benefic, joint denial and overcompensation leading to infidelity, indebtedness, and shame.
yuvatipathi-7 = Surya in bhava-7
yuvatipathi-7 = Chandra in bhava-7
yuvatipathi-7 = Mangala in bhava-7
yuvatipathi-7 = Budha in bhava-7
yuvatipathi-7 = Guru in bhava-7 * many partnerships, deals, multiple alliances
Negotiating Method of Crafting Agreements
yuvatipathi-7 =marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke in Bhava-7
Yuvati-pathi = in swakshetra.
Auspicious socially, yet the partner(s) may wield an overwhelming influence in one's life.
Constant bargaining and deal-making may consume the vitality of both partners, leaving little energy for more harmonious resting in the existing agreement.
Life-partner = in charge of the couple's social life; one's spouse represents the couple in public. one will permit this spouse to control the public image of the marriage, even if that image is intimately inaccurate.
Typically yuvatipathi-7 in 7 = authentically engaged in the sexual aspect of marriage, as well as other interactive and negotiating behaviors of relationship. The spouse is welcoming when yuvatipathi-7 = benefic.
The first life-partner = a vivid, dominating personality according to the nature of the yuvatipathi-7 . The social-contractual requirement to accommodate one's partner's interests and style can dominate one's agreement-crafting and social balancing process.
However yuvatipathi-7 = Chandra in bhava-7 is an exception to this rule; the partner behaves parentally, as a caretaker, toward the native. The mate is house-holding, stabilizing, soothing and caretaking, but often rather less sexually oriented in the union. See life-partner for native with Chandra-7
yuvatipathi-7 = Mangala in bhava-7 a vigorously negotiating partner. The partner has such a competitive, vigorous and vital personality that it becomes a significant challenge to produce the sporting, sexual vigor that would match the energy of the mate. One 's psychological growth into maturity may be stunted by the physicality of the union which may prevent adequate resting and comfortable routine.
yuvatipathi-7 = Budha in bhava-7 = a friendly, chatty, quickly coupling partner who appreciates the details of human sexual behaviors. Partners may remain married for a long time without an exclusivity requirement.
yuvatipathi-7 = Guru in bhava-7
yuvatipathi-7 = Zukra in bhava-7
sensual Vrishabha or diplomatic Thula. The partner's role in one's life = provider and procurer of treasury and pleasure. However with swakshetra Zukra as yuvatipathi-7 in bhava-7 too much bargaining for pleasure or for wealth = may apply. In the nativity of a husband-figure, Zukra-7 karako bhavo nashto often produces "too much partner."
Grants longevity of the marriage contract. Divorce is rare, and indeed only become possible if other graha occupy jaya-sthana-7. yuvatipathi-7 = Shani in 7 represents not loyalty to a person but rather loyalty to a vow. Nativity is generally faithful to a trust. Common placement for religious vows of poverty and chastity.
yuvapathi-7 occupies bhava-7
Spouse has a self-directed or self-reflexive personality.
Spouse may be an athlete, fashion model, dancer, hunter, military or one who is strongly identified with the physical body.
Alternatively, the spouse may be a broker, advocate, attorney, match-maker or deal-maker who handles the negotiation of values and worth in a highly energized (1) yet somewhat primitive (1) style.
The behavioral qualities depend on the graha and any companions to the graha, incoming drishti etc.
|Public Figures |
yuvatipathi-7 = Surya in bhava-8 * re-enlightening, re-centering of the peer agreements
yuvatipathi-7 = Chandra in bhava-8 * re-habituation, roots transformation of the familiar rhythmic agreements
yuvatipathi-7 = Mangala in bhava-8 * rebirth , rediscovery, renovation, reinvention of the peer alliances
yuvatipathi-7 = Budha in bhava-8 * rewriting , re-articulation, re-messaging of the peer contracts
yuvatipathi-7 = Guru in bhava-8 * redevelopment of the agreements, many transformations of peer alliances
yuvatipathi-7 = Zukra in bhava-8
yuvatipathi-7 = Shani in bhava-8 * long life
Hidden Method of Crafting Agreements
yuvatipathi-7 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
Any graha which is born into randhra bhava becomes subject to the fast spinning of the cycle (8) of self-destruction and rebirth (8).
The speed of change-of-form is often terrifying. Matters of the houses ruled by graha in 8 are controlled by this fast-turning, re-cycling , identity-destroying and regenerating hidden life force. (8)
Effects of graha in 8 are frightening, secretive, occult, mysterious, hidden, shocking magical, rejuvenating and changing-changing-changing.
Challenging placement for maintenance of conventional equity-ensuring marriage vows.
Exclusivity promises (7) may undergo many iterations (8) of change; sometimes shocking and sudden change (8).
Marries out of one's own social class
Confidential (8) relationships (8).
May include a component of personalities with tantrik agenda where hidden, taboo, or covert sexual relationships may be generated in a personality-transformative context:
Marriage is better understood as transformative process, not fixed value or static content. Business partnerships and advising-counseling relationships are similarly disposed toward non-transparency (occult) and non-accountability (Mangala the natural lord of 8 = enemy of Budha the Accountant).
yuvatipathi-7 Surya in bhava-8
yuvatipathi-7 Chandra in bhava-8 * comforted by crisis; repeats pattern of upheaval, intervention, emotional shock
yuvatipathi-7 = Mangala in bhava-8 = moves forward energetically after shock
yuvatipathi-7 = Budha in bhava-8
yuvatipathi-7 = Guru in bhava-8 * multiple hidden activities, multiple shocks
yuvatipathi-7 = Zukra in bhava-8 * accommodating grace after shock
Terms of agreement tend to be covered or secret. Incomplete disclosure.
Diplomacy and graciousness characterize the situation despite variance from the conventional expectations
yuvatipathi-7 = Shani in bhava-8 only occurs for Karkata lagna or Simha lagna. Professor Static Shani is very unhappy in classroom-8, the natural habitat of His feared enemy Mangala-Movement. Typically yuvatipathi-7 in classroom-8 indicates a karmic situation featuring austerities and scarcities. There is spousal involvement with hidden behaviors, secret alliances, or camouflaged operations. Spouse is locked into the materialistic worldview of the spouse's family of origin. The in-laws are often of a lesser rank than the native. In-laws may be perceived by the native as withholding of support for the marriage or otherwise unhelpful due to their social class limitations. The native may experience the in-laws as burdensome or vulgar.
yuvatipathi-7 =Shani in bhava-8 * delay in recovery after shock
There are only two possible settings:
Shani-Kumbha for Karkata lagna only. yuvatipathi-7 Shani indicates a spouse who performs social duties and meets public expectations, but whose personal situation is not fully disclosed. Economic materialism of in-laws combined with their risk-aversion (Shani) indicates blocked social linkages which in turn maintain economic insufficiency (Shani). The spouse contributes less-than-expected to the joint treasury of the marriage. It is often an unsustainable situation both socially and financially despite every attempt to be lawful and honor the marriage contract. The native is however very long-lived relative to the actuarial average for their time in history.
Shani-Meena for Simha lagna only. yuvatipathi-7 Shani-8 is also rogesha-6 , providing a helpful Harsha Yoga. Marriage-1 is not any easier (the in-laws remain intractable) but life overall is benefited by the harsha yoga. Materialistic limitations (often denial) of in-laws upon ability to use psycho-intuitive insights.
Covers and blocks the transparency of word and deed in alliance partnership. Terms of contract enter the Hidden zone. Negotiations and deals conducted in secret. Agreements subjects to forced-changes
Spouse = agent of fast-spinning cycle of self-destruction and rebirth. First marriage is generally short-lived, although the public may not know this because matters of bhava-8 are hidden.
Sudden, catastrophic and potentially healing transformation of one 's identity = the most important result of marriage.
yuvatipathi-7 in bhava-8 of sudden, forced changes = notoriously difficult for the expected stability and non-changing pillar-of-society relationship 10th-from-10th = marriage. One may experience infidelity to the marriage contract. The mate in this lifetime has a rather mysterious motivation for joining the marriage. The spouse becomes a major catalyst for forced change in one 's self-consciousness awareness.
The yoga is not a prediction of infidelity per se but rather a signal that the mate has agency to enforce the transformation of the native's consciousness leading to a new identity for the native. The transformation may be enforced delicately or roughly according to the nature of the graha which is yuvatipathi-7 mate in 6 identity-change.
The spouse may be a tantrik priest, a therapeutic healer, a surgeon or psychiatrist, a covert operator, or a handler of dangerous and confidential information. If the graha is very difficult, the spouse may be a person who is severely emotionally closed due to trauma, and resistant to adult intimacy.
yuvatipathi-7 in bhava-8 indicates that the spouse is prone to martyrdom, perhaps a great saint, committed to sacrifice, and often wishing to transform the basic instinctual human sexuality of bhava-7 into something 'higher' via religious abstinence or other sacrificial transformation. Thus the spouse is often not sexually available.
Although divorce is not required and in fact the spouse is often committed to religious beliefs which proscribe divorce, one feels effectively divorced or more accurately widowed. one rather predictably turns to other companionship.
Conventional society expects that spouses should support and stabilize each other's social identities. However, when yuvatipathi-7 occupies bhava-8, the spouse does not accept one's current identity, and in fact sets out to destroy it so that one can be pushed forward to a higher destiny or otherwise 'improved'.
When in bhava-8+ yuvatipathi-7 the agreement-maker is forced to express its balance-seeking behavior in context of sudden, often catastrophic, changes. In this psychic environment, marriage finds no stable foundation. Rarely can the couple remain faithful nor even share the same house.
However, all is not lost. If yuvatipathi-7 is a favorable graha, the spouses may greatly respect each other for their respective strengths and personal integrity. They may continue to help and support each other in non-intimate ways. Tantrik knowledge is obtained. Spiritual benefits arise.
The general public need not know the intimate details of this marriage, since bhava-8 is the house of hidden things. The external appearance of the marriage may mask an interior reality of virtual widowhood. Interpersonally yuvatipathi-7 in bhava-8 is a difficult placement for marriage.
Yet if the graha is good, the external appearances, material and moral support, and other non-intimate components of marriage may be successful.
|Public Figures |
yuvatipathi-7 = Surya in bhava-9
yuvatipathi-7 = Chandra in bhava-9
yuvatipathi-7 = Mangala in bhava-9
yuvatipathi-7 = Budha in bhava-9
yuvatipathi-7 = Guru in bhava-9
yuvatipathi-7 = Zukra in bhava-9
yuvatipathi-7 = Shani in bhava-9
Philosophical Method of Crafting Agreements
yuvatipathi-7 = marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
Bhava-9 portfolio = paradigms of belief, doctrine, preacher-teacher, sacred space, world travel
Communicative position, excellent for business: yuvatipathi-7 in 3rd-from-swakshetra.
yuvatipathi-7 in 3rd from swakshetra * First life partner = oriented to communications, media-message, writing, announcements.
First life partner (7) may psychologically resemble one's own father (9).
Spouse builds one 's capacity for religious practice.
The spouse is an agent of fortune in ways dictated by the character of the graha. Life-mate functions as an adviser and guru. The relationship is naturally somewhat sibling-like.
The spouses are comfortable with each other as typically this angle attracts those with a similar mentality. Talking, conversation, literary correspondence, discussing daily events are common modes of interaction to maintain the agreement. Such a marriage is likely to be pleasant and may entail a degree of flexibility of arrangements so long as each keeps the other communicatively in the loop. However a mental basis may not be adequate to sustain a lifelong engagement. If other factors in the nativity suggest further alliances, one may extend the communicative outreach beyond the first marriage especially if the verbalizing mentality is very active.
Spouse is ideologically supportive, and organized in matters of social networking through the sangha (sangiti, the reciters) of professional, doctrinal or scholarly fellowship.
Spouse is often a fellow professional, respected practitioner in an allied field, or highly ranked in one's own spiritual or artistic lineage.
This position of yuvatipathi-7 in 3rd-from-swakshetra does not prevent divorce, but after divorce the couple may remain sibling-type friends, with many amicable connections in common.
|Public Figures |
yuvatipathi-7 = Chandra in bhava-10 = intuitive leaders, well-known, familiar to the public
yuvatipathi-7 = Budha in bhava-10
yuvatipathi-7 = Guru in bhava-10
yuvatipathi-7 = Zukra in bhava-10
yuvatipathi-7 = Shani in bhava-10 * career endurance
Bureaucratic Method of Crafting Agreements
yuvatipathi-7 in the stabilizing, foundational 4th-from-swakshetra.
A powerful set of relationships anchors a leadership career.
The agency of marriage partnership promise vow balance diplomacy brokerage agreement union pairing yoke
enters the realm of institutional leadership, public visibility, reputation, executive duties, and iconic symbolic roles
Ruler of 10th-from-10th located in 10th usually signals a distinguished career in dealing-making and arranging partnerships
Auspicious. Particularly comfortable results in administrative law, judgeship, policy and planning, human relations/human resources, diplomacy, and other agreement-seeking disciplines.
Spouse may help to build the career. Professional development is an important result of marriage.
The spouse is a steady and grounding force of parental quality who strongly supports and stabilizes one's own career.
Spouse is a practical, hardworking overseer of the home, often a teacher and often the primary parent, yet quite capable of high ranking leadership in their own professional area. Parental stability and care. Spouse has strong cultural roots very compatible with one 's basic cultural upbringing.
However this supportive auspice can become reversed if yuvatipathi-7 is a graha of poor quality.
Typically yuvatipathi-7 in bhava-10 indicates longevity in the career. The native tends to work at the same role for many decades.
Das commentary "The lord of the 7 conjoins the lord of the 10."
"You will have a career in travel or something related to travel."
yuvati-pathi-7 occupies Bhava-11
yuvatipathi-7 = Surya in bhava-11
yuvatipathi-7 = Chandra in bhava-11
yuvatipathi-7 = Mangala in bhava-11
yuvatipathi-7 = Budha in bhava-11
yuvatipathi-7 = Guru in bhava-11
yuvatipathi-7 = Zukra in bhava-11
yuvatipathi-7 = Shani in bhava-11
Networking Method of Crafting Agreements
Often fortunate in fundraising (11) due to the strength of the basis of agreement (7)
Seeks fairness in large-scale assemblies
Spouse-partner = a friend and economic link
Social-material gain (11) from bargains, terms of agreement, match-making, deal-making, marriage, alliance, negotiation, contracts, facilitation, from the partner, from diplomacy, balancing, equity, parity, weights and values.
Maximum results obtained via involvement of Budha.
Friendships to partnerships, and partnerships to friendships yuvatipathi-7 in 5th-from-swakshetra.
Partner (7) is economically gainful (11) and politically positive (yuvatipathi-7 in 5th from swakshetra)
Spouse and allies are the agents who builds one's network of associations.
Generally a creative and gainful placement for marriage, adds to children and the poetic "romance" of marriage yuvatipathi-7 in 5th-from swakshetra.
Extension of economic network via socially approved contractual agreements = the most important result of marriage.
Partners = friendly, creative, and speculative, and gainful according to the character of the graha that is yuvatipathi-7 .
Spouse functions like an elder sibling or cousin : friendly, gainful, materially goal-oriented, and socially linking. The 5-9 angle supports travel and idealism.
In cultures where cousin-marriage is supported, the spouse may literally be a mentor-level of cousin = slightly elder or more experienced but favorably inclined to help one achieve one's goals.
While supporting one 's goal achievement; the spouse has independent charisma (5). Presuming yuvatipathi-7 is well-disposed, partner = successfully networked into a market of associations.
The life-partner may be highly social, creating a large network for the couple to enjoy. Spouse is often associated with large assemblies of profit-makers, and the marriage increases one 's own gainfulness according to the strength of yuvatipathi-7 by rashi, drishti, and lordship.
Spouse may be politically active, enjoy fund-raising for community development, or just really like going to parties. Spouse is speculative, likes taking risks, enjoys celebrity and fame.
If the graha is intelligent and productive, this is a literary angle where both the spouse and one enjoy writing and reading in literary culture.
If yuvatipathi-7 = Shani, spouse is generally sober and responsible but might not be interested in innovation and may lack charisma.
yuvatipathi-7 = Surya in bhava-12
yuvatipathi-7 = Chandra in bhava-12
yuvatipathi-7 = Mangala in bhava-12
yuvatipathi-7 = Budha in bhava-12
yuvatipathi-7 = Guru in bhava-12 * many meditations, much sanctuary
yuvatipathi-7 = Zukra in bhava-12
yuvatipathi-7 = Shani in bhava-12
Imaginative Method of Crafting Agreements
yuvatipathi-7 = Bhava-12 = private liaisons, back-room deals, imagination, residence in distant lands, monastery, sanctuary, research, retreat
Less benevolent and often unrealistic position = yuvatipathi-7 in 6th-from-swakshetra.
Spouse (7) builds the sanctuary (12). Private seclusion is the most important result of marriage.
Marriage challenges due to spouse's need for privacy
yuvatipathi-7 in the invisible 12th , adversarial 6th-from-7th = karaka for multiple marriages due to the 'adversarial paradigm' for marriage in general.
Where divorce is not permitted for political or cultural reasons, extramarital adventure may be expected.
Partner = emotionally or physically withdrawn, or spouse takes long residence in a distant setting. Partner may be invisible, in seclusion, or frequently hospitalized.
Spouse may also contribute positive support to one's clairsentient, intuitive, meditational, and sanctuary-sustaining activities.
If one is involved in clandestine or otherwise private, enclosed projects, or perhaps campaigns in foreign lands, the spouse serves as contributing agent to further those projects.
One of the sources of marital conflict is that the mate-partner may hail from a distant land (although the most common foreign-mate yoga is chandra-6). The mate may feel 'invisible' in the marriage, and may feel that either enflaming (Mangala) or denying (Shani) the bedroom pleasures is a useful expression of discord within the union.
Due to ruler of 7 located in 6th-from-7th, the (first) spouse may involved in enclosed, socially invisible bedroom activities which are adversarial to the marriage.
Life-partner or business partner may hail from a foreign land, or have been raised in a culture whose values are foreign to one's home culture. Spouse-1 may be chronically ill, have a private alternative sexual life, or have other ways of closing off him/her self from the marriage, into a private enclosure either mental or physical or both.
First spouse may have a very quiet personality. The public profile of Life-mate-1 might feature socially invisible characteristics, or perhaps this mate would cloak their appearance with the deflective mantle of a 6th-from victim narrative such as illness, addiction, crime, exploitation, accusative animosity, or poverty.
If a divorce is scripted and strong financial graha occupy bhava-12, increased likelihood of the divorced mate receiving a handsome settlement via the services of fortunate counsel and successful lawsuits.
However if the nativity shows self-indulgence, the conflict may not end fairly.
yuvatipathi-7 = Mangala in bhava-12
In this arrangement, not only is the ruler of 7 located in 6th-from-7th but also a rather fierce Kuja Dosha applies to bhava-7. Marriage may be a challenging situation and avoidance of matrimony may be easier.
Within the imagination, one may construct an interpretive story regarding one's spouse-partner. This story fills in the missing details about the spouse's true motives and what the spouse is actually doing.
Yet this is a story drawing from one 's own subconscious childhood memories, and not necessarily an accurate account of the spouses actual behavior or intent.
One blessed with dramatic talent can put oneself into the theatrical role being deeply in love, and successfully act out that role in public life
One may appear to be touching and gazing adoringly at their partner. It is possible to use this imaginative projection as substitute for authentic interpersonal understanding, and those with dramatic training who are living in the limelight of public life frequently do.
Typically there was unresolved conflict between the spouse's parents. This embedded memory repeats continuously in one 's subconscious mind. Thus one carries uninterrupted childhood expectation of adversarial attack from the partner into marriage(s).
Therapy and forgiveness practice can be beneficial = bring this subconscious negative expectation up to the surface of consciousness; behavioral changes can be applied after that to reduce the habitual reactiveness.
Formal marriage is less desirable for this nativity. If multiple marriages have failed, it is probably not a good idea to just keep getting remarried - at least until the underlying fears have been revealed. The bulk of the karma is paid off with the first marriage, but the pattern of expectation-of-conflict-and-attack will persist in shadow form throughout subsequent marriages, if it is not discussed and corrected in therapy.
Public image of the marriage may be rather glamorous, especially if vidyapathi-5 is strong; because when yuvatipathi-7 occupies bhava-12, the Arudha lagna of marriage becomes bhava-5 celebrity and fame.
However the interior reality is that one carries a persistent subconscious expectation that the spouse is an enemy.
Marital conflict often addressed by the spouse's taking long journeys, sequestering in ashram or hospital, or seeking private alternative liaisons. problem-sets arising with the spouse eventually cause a loss of positive social identity for one, during the periods of yuvatipathi-7 .
Shani and Public Dignity
|Das commentary re: Sat-Kalatra yoga|
| " ... You are attracted to noble and virtuous partners and your spouse will probably be one such person. |
Nobility of character is a precious commodity not easily to be found in the majority of people.
Your spouse will probably be morally strict, god-conscious,
and in love with you."
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso and Howard C. Cutler, M.D.. (1998).
"Developing a flexible approach to living is not only instrumental in helping us cope with everyday problem-sets--it also becomes the cornerstone for a key element of a happy life: balance.
"This gentle and skillful approach, taking care to avoid extremes, applies to healthy mental and emotional growth as well."
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