BPHS Ketu Mahadasha
sees the weaknesses in the spouse-partner, in the contract, in the trust-troth-betrothal, in the terms of agreement, in the alliance
lacks accountability toward the negotiators, the attorneys, the deal-makers, the marriage-matchers
tends to display apathy toward the terms of
agreement (in marriage, see Ketu in
7th-from-Chandra) dissatisfaction disconnected from partnership
abandons the negotiations scatters the balance
apathy toward promise, agreement, splits the
connector, cuts the yoke, severs the vow
indecisively unable to make
up the mind in matters of marriage, partnership, contract, mate, match, agreement, bargain,
equity, parity, trust
disconnected from partnership
abandons the negotiations
scatters the balance
apathy toward promise, agreement,
splits the connector, cuts the yoke, severs the vow
indecisively unable to make up the mind in matters of marriage, partnership, contract, mate, match, agreement, bargain, equity, parity, trust
Aum kem ketave namah
Sikhi * Akasha
Yuvati-sthana* Jaya-daya *
Ketu in 7th navamsha
Ketu in 7th-from-Chandra
Dragon's Tail * South Node * Catabibazon
the seventh house
power-vacuum in the social areas of Professor Bright Bhrigu :
Weak psychic boundaries create difficulty to achieve, obtain, maintain, or retain connection to:
| STRUGGLE IS THE ROOT OF SUFFERING
"The Four Noble Truths” in Cutting Through Spiritual Materialism by Chögyam Trungpa
| "Having become acutely aware of our dissatisfaction, we begin to search for a reason for it. |
By examining our thoughts and actions, we discover that we are continually struggling to maintain and enhance ourselves.
We realize that this struggle is the root of suffering. So we seek an understanding of the process of struggle.
This is the Second Noble Truth taught by the Buddha, the truth of the origin of suffering."
chidrakaraka Ketu in 7
When located in a 7th-angle , Professor Ketu's classroom features an inability or reluctance to form enduring contracts.
Ketu's ambivalence vacuum is cause by Rahu's ambition .
Rahu-1 indicates intense desire to gain privilege via the personal appearance and competitive skills. Ketu-7 indicates the vacuum left behind after Rahu has appropriated the life energies into a desire-focused quest for importance of the flesh-body and"being first".
Considerable disregard for the importance of the partner and partnerships.
In dramatically extreme cases, the chidrakaraka in bhava-7 may actually dismember (behead) the spouse; but usually the guillotine is metaphorical.
Disengagement in marriage-union, while Rahu-1 increases urgent emphasis upon the individual personality and iconic personal appearance.
Ketu-7 = behavior of discarding, disregard, disjunction regarding partnership and partner, alliance and ally.
metaphorically Socially beheaded spouses lose their privileges:
Normally, Ketu-7 indicates discard in g, disregard or disconnection from the partnership
Rahu-1 = a highly recognizable personality accompanied by Ketu-7 infidelity to exclusive agreements. Multiple liaisons:
Other graha in 7 can reduce or prevent the alliance-scattering effects of Ketu:
Chalakaraka Rahu in bhava-1
chidrakaraka Ketu in bhava-7
Gifted marriage counselor who oneself has a disconnected or unsatisfying partnership.
Gifted negotiator who cannot maintain agreements in one's own life.
Ketu in 7: sexual relationship including marriage is not prevented. However this relationship is rather nebulous with weak boundaries and one may feel profoundly disconnected from a union wherein there is no identifiable mutual interest.
If the native can redirect one's search for partnership validation away from the scattered, poorly understood social-material partnership and toward the deeper spiritual level of partnership with the divine, one's character is enormously unburdened, social rules remain intact, and the native may become profoundly respected for dignified under obviously trying circumstances of an invalidating or even mentally deranged spouse.
KETU IN Bhava- 7
Similar to the effect of Ketu in 7th from Chandra
Depending on the character of Ketu's lord, R-K relationships may be dominantly physical, based mainly on upholding illusory agreements and posturing (Rahu) in social roles.
Rahu-1 may deploy the partner to manage the property contract 7th = 4th from 4th); however the contract is more focused on materializing of higher status and less on interpersonal affinity.
Ungrounded understanding of trusts, treaties, troth, and unclear expectations of the marriage alliance. Equity, parity, justice, fair contracts may evade this native.
Implications for educational diploma because Ketu occupies 4th-from-4th
May have vague expectations of marriage-1. Additional marriages should be judged via bhava-2 and karaka-2. Ketu-1 tends toward untethered, incomplete or incoherently articulated expectations of marriage partner-1.
May expect unconditional love (which a parent lavishes upon a child) with the properly conditional love of a socially contracted union such as marriage union or business partnership.
The charismatic personality of Rahu-1 is often in the spotlight. Rahu-1 tends to attract a Ketu-mate-1 who is somewhat peculiar, disconnected, apathetic, disoriented, or attention-scattered. Any graha yuti Ketu or casting drishti upon Ketu will alter the marital profile.
However the partner Ketu-7 knows what one needs . Rahu-1 needs a partner who can promote Rahu-1's urgent ascendance to privilege without competing for the attention which is used by Rahu-1 as fuel to energize His trajectory.
Ketu-7 never steals Rahu-1's opportunistic thunder. Rather, this pair is well suited for the two-person career in which Ketu-7, although psycho-emotionally disengaged, fulfills the place-holder role and fulfills social pairing expectations.
It is a mirage (Ketu) yet often successful for a period of time. Typically Rahu-1 dissolves several marriages during the lifetime due to the scattering force of Ketu-7, but replacement partners are generally easy to acquire since Ketu-7 provides no natural resistance.
(prognosis changes if there are any graha in 7. E.g. Shani-7 dig-bala is materially loyal and rarely divorces.)
When Rahu-1 looks into the mirror of the spouse for confirmation and validation of one's own social value, the reflection is nebulous, fragmented, or incoherent
many separations from partners; may have a repeating pattern of discarding several spouses in pursuit of some ineffable more flattering mirror
perpetual underlying psychic grief for some ineffable lost connection to Other.
Constant and repeating separations
Many high-achieving men and women have Rahu in lagna, and their marriage movement patterns usually involve frequent and extensive absences, with the Rahu person's achievement environment often located in a prestige location whilst the partner remains in a distant (Ketu) setting.
The Ketu spouse appears only sporadically for showcase functions.
Ketu in 7 = whether male or female or somewhere in-between, the ambitious, achieving Rahu -1 is often constrained by marriage-union to a dispersed, emotionally scattered Ketu type.
Ketu in Bhava-7 = busts-up, scatters shared connection with the partner; disperses the terms of agreement; eliminates conventional social restrictions on the number and type of sexual alliances (7)
The Ketu-ish partner-mate-Other of the Rahu-1 nativity may appear disinterested and dissatisfied toward even the most socially grand and spectacular mate. Ketu-7 indicates that the partner will generally not attempt to"steal the scene" from the native but is nevertheless a very important"prop" in Rahu-1's campaign toward grandeur.
Exception: if Surya-yuti-Ketu in 7, the partner may manifest passive-aggressive methods for scene-stealing because the partner needs considerable center-stage attention too.
The first spouse is often from a different social class or different cultural-religious background. The dissociated first spouse serves as a launching platform for the self-elevating (even self-catapulting) and notably ambitious Rahu-1 personality.
Just as Rahu the demi-god wanted desperately to sneak into the ranks of the immortal gods, and He would adopt any disguise to do so, Rahu in the nativity represents the desire to attain membership in an ultimate, exalted, pinnacle elite.
Rahu the Jyotisha Graha represents one who aims to"pass "as a member of an exotic collectivity or association (11) and thus to gain (11) privileges granted to this elite target group.
The self (Rahu) wants to take risks, have grand adventures, and shoot for high goals. Rahu is passionate about life and quick-uncoiling when stimulated.
The Other-partner (Ketu) = apathetic about Rahu's goals and desires. Ketu is statically ambivalent toward movement. If Ketu moves at all, He is scattered and diffuse.
The self (Rahu) = expedient, materialistic, and Goal-Oriented. (Rahu = co-lord of Kumbha-11 = goals and achievements)
The self (Rahu) = desires to charm, pander, poach and seduce one's way into a higher social station through appearance of physical vigor (1) and elite attributes of championship;
the partner-Other (Ketu) = disinterested in Rahu's struggle for recognition -- but will passively accept any assets put at their disposal.
If the Rahu-self is powerful and successful then the Ketu-spouse will accept that without further involvement; if the Rahu spouse is a failure and convicted of criminal wrongdoing in his struggle to reach the top then the Ketu spouse will accept that too, without further involvement.
The self (Rahu) wants to experience a sudden, exhilarating trajectory from the station of one's birth to a measurably"more valuable" position. The partner-Other (Ketu) seeks no weight, no value, no validation. Ketu does not care about station, location, position, valuation, or recognition.
The self (Rahu) can be boastful and possibly deceitful. Rahu is an expedient agent in contractual agreements and often His true motives are cleverly disguised. Partner-Ketu may be uncaring and negligent in relationship, often reluctant to undertake the targeted Movement that would support Rahu's quest for social visibility, promotion, and elevation. The self-Rahu may complains of feeling unsupported by distracted, diffused, or dysfunctional Ketu partner .
Ketu-7 = often but not always a de-sexualizing, anti-lust, anti-desire influence upon the spouse. Partner's attention to other-worldly views or simply other partners.
The Rahu-1 native becomes increasingly lustful and desirous as Ketu-partner withdraws either psycho-mentally or physically or both. Sexual congress may become rather primitive or mechanical especially if Shani drishti to 7.
Potential for damage to the external sexual-reproductive mechanism (external genitalia including testes) often at time of birth via accident or injury when Ketu the Undefended receives malefic drishti which signals a ghostly attack.
Native is urgently focused, driven, ambitious determined. Spouse feels unsettled, unsupported, out of context, rootless; spouse looks fine but inside = Weakened vitality.
Abandonment and Affairs
The spouse may harbor a deep and usually unconscious psychological expectation of inevitable abandonment and rejection by Rahu-1, which oddly can cause chidrakaraka Ketu (who lacks a firm sense of time) to act as if such a rejection has already occurred although it hasn't yet, and thus Ketu spouse can undertake a compensatory Affaire du Coeur before there is officially anything to compensate.
Partner-Ketu is often Dissatisfied with one's appearance
Loss of psycho-physical grounding in the natural body.
Partner-Ketu may lack ego coherence , but this one gains psychic sensitivity of the ego-detached, has a great awareness of others' needs.
Partner-Ketu = Purges one dissatisfying attachment after the next.
Partner-Ketu = ability to reflect the aspirations and psychic projections of the public. the native = a black screen upon which the public projects its desires.
Partner-Ketu = Overall positive public impression based entirely on projected qualities from the collective unconscious, *not* on achievement or facts .
QUOTATION from Shil-Ponde. (1939).
Hindu Astrology Joytisha-Shastra . p 280:
"If Ketu be in the seventh house at birth,
the partner will die during [Ketu] period or be separated from the native .
He will suffer from urinary complains and some disease of the generative organs.
He will encounter many obstacles to his career
and will lose money because of the rivalry and competition of enemies."
Ketu in 7 = Long-term material success is inhibited by doubt re: one's Ability to connect with Other:
bhava-7 = spousal and advising partnerships, sexual intimacy, balance, contracts and agreements
Similar effects will be felt when Ketu occupies 7th-from-Chandra
If Ketu's lord is strong, there will be marriage and privilege of sexually intimate partnership and marriage. Yet the native may feel insecure and dissatisfied with these.
One's connection to the source of partnership and lasting agreement is somehowsevered.
= detachment from the concerns of others
perpetual underlying psychic grief for some ineffable lost connection to one's matching Other Half
Apathetic or detached from the spouse, commitments of the marriage partnership, business partnership, mutual interests , law courts, legal judgments, states of balance, mutual alignment, legal and customary contracts, political alliances, diplomatic agreements, promises, negotiations, arbitration, mediation/arbitration, advisers, peer relationships of all kinds.
Dissatisfaction, ambivalence and uncertainty regarding the privilege to express balanced and agreeable partnership.
Depending on Ketu's lord, the native may have relationship management skills or ability to marry and have a spouse -- but one feels detached from their value.
Peculiarities of the"paired organs " (7, pairs) = kidneys, adrenal glands, ears, testicles, tonsils, and other paired organs throughout the body . Must take care to protect the paired organs from psychic incursion of grief, due to an effable sense of loss .
Resistance to validation through performance art, divine intelligence, or genius celebrity; the children seem distant and unconnected to one's essential self.
Regardless of how one is really handling the world of mating-coupling-pairing, the native can passively reflect the ideal-marriage image of the psychic projections of The collective unconscious.
Passive spiritual awareness of the inherent transient emptiness of all human-to-human relationships (7).
The marriage partner = Ketu-ish, peculiar, detached, eccentric, odd. Marriage seems like an illusion.
Frequently confuses marriage equity partnership with other non-equal relationships such as:
student-teacher, king/queen-courtier, politician-supporter, actor-fan, master-servant, or boss-employee.
Unable to ego-attach in marriage and contractual partnership. Sees the partnership as rather expedient for meeting social expectations, strengthening a profitable network association, or other instrumental purposes outside of the core relationship.
Forms and breaks relationships with ease. May conduct multiple simultaneous partnerships or be content with no partnership at all. The formation of pairs is an arbitrary practice from the viewpoint of Professor Ketu .
Apathetic toward the needs and interests of the partner . Disconnected from the concerns of others generally. Partnership becomes the instrumental means to some goal; and that goal is determined by the lord of Ketu.
Capable of cruelty due to extreme detachment from the humanity of the partner.
Due to Rahu-1 (if not counteracted by other graha in 1 or incoming drishti to 1) the native becomes inordinately focused on the Self-desire (Rahu in 1) to 'leapfrog' into higher levels of social privilege . The spouse and other partners are merely accessories who assist the native 's reptilian trajectory into a seductively captivating (Rahu) unique and vitally energized (1) but ultimately narcissistic personality.
Karaka for multiple marriages. The external facade of one's internally disconnected marriage is a blank screen which can reflect the collective unconscious. The inherent lack of mutual engagement within the union will be known to very few observers.
Folks may attribute great happiness and success therefore to a union which is essentially hollow . Due to Ketu's apathy it may be easy for the native to dehumanize others. Divorce in Ketu period.
Regardless of what one is really doing in partnerships, the native can passively reflect the mutually supportive and equalized image of the psychic projections of the collective unconscious.
Despite inherent marital problems, the public sees its own projected image. (Similar results from Zukra-yuti-Ketu in any house.)
"No barriers " Ketu connects the native to the experiences of His house through direct intuition. No analysis, no cultural filters. In bhava-7, the experience is human sexual mating, contracts, and alliances.
The partner is unresponsive and the native is negligent. Karaka for losses through enemies.
Both partners will be concerned with their own pursuits, independent minded, and rather careless of each other's welfare. Instrumental or expedient marriages, with long and convenient separations.
Also tends toward sacrificial intent in founding a partnership, such as providing a needy person with medical care or a beneficial passport: a one-time benefit rather than an ongoing exchange.
Abandons hope for a more compatible partner("I give up"). Acquiescing to marriage may be an act of surrender, or resignation to social pressure. Native can be faithful when Shani owns or aspects bhava-7, but the sexual-sensual mind does wander.
The Rahu-1 native's own marital behavior is often extravagantly sensual with Ketu in the natural bhava of Shukra. A profound sense of abandon in the company of the spouse, and no sincere expectation of pleasures more refined than mating, money, food, or drink.
Ketu in 7 can be rather crude, although the aspiring Rahu-1 native does not think so and will not recognize crudeness or lewdness in one's own elite-striving self-image.
Ketu in 7 makes the partner rather distant and emotionallywithholding , as well as quite shrewd. The agency of distance can be cultural difference, sexual constitution, or barriers of mental or physical illness.
yuvatipathi-7 will show the nature of the inaccessibility. Unsatisfying social conversation with partner; however, sexual pleasures of mating = fully entitled so long as Shukra is well disposed (largely the benefit of detachment from other pressures).
Without conformist pressure of Shani, over time the native is likely to leave the first marriage in discontent. Ketu-7 = karaka for multiple relationships.
Although most married partners have a sense that they 'belong to' each other in some possessive way, with Ketu in bhava-7 it is difficult to feel or invest in a deeply interpersonal connection.
Similar effects when Ketu occupies the 7th navamsha.
Marginalized by the legal and judicial establishment.
Ketu in 7: sexual relationship including marriage is not prevented. However the spouse is inherently disconnected. The spouse will not satisfy one's craving for attachment to an object of sexual attraction * akarshana *.
No matter how hard the (narcissistic) native tries, this spouse can not approvethe value of the native 's contribution to the marital partnership.
One is therefore "unhappy" and forced to seek deeper satisfaction from partnership "elsewhere". The less evolved native will - perhaps after some long time - seek extramarital bonding, but this solution is also generally unsatisfactory.
The core marital relationship is "disturbed" and the native can experience humiliation if the Rahu-self vindictively exposes Ketu's negligence. However Ketu-Other will not normally upset the glass-smooth mirroring waters upon which collective unconscious projects its image of the ideal marriage.
Only Rahu-self, in a classic Rahuvian fit of pique, would do such a thing. Rahu-Ketu marriages usually collapse - if at all -- in the Rahu-1's native's Vimshottari periods of Ketu when ironically the Rahu-self surrenders and "too much Ketu" blows the cover-up.
However if the native can redirect one's search for partnership validation away from the material partnership and toward the deeper spiritual level of partnership with the divine, one's character is enormously "unburdened", social rules remain intact, and the native may become profoundly "respected" for dignified behavior under obviously trying circumstances of an invalidating or even mentally deranged spouse. The failure of marriage may create success in spiritual life.
A normal polarity in bhava-7 = two partners with matching interests or backgrounds.
Lacking the normal the"ratio" pairs of crucial linked opposites, the mind becomes "unglued" incoherent.
No matter what other auspicious influences apply to kalatra bhava, Ketu in the marriage domain is problematic. the native wants connection, but does not believe it is possible. the native cannot stay in the relationship; but neither can they leave. There is much indecisive agonizing, soul-searching, and self-justifying. Passive-aggressive behaviors in relationship may be expected.
Karaka for multiple marriages. Ketu-7= Rahu in lagna; the virtual lagna for spouse = Ketu rising. Therefore it is the native who decides when to leaves the marriage, rather than the spouse. Gives a long-suffering spouse who remains distrustful and suspicious of the native, but nevertheless feels bound to stay in the marriage.
Multiple, usually mis-matched, partnerships throughout life, with or without divorce.
If yuvatipathi-7 is strong or bhava-7 receives auspicious drishti, the outer marriage may appear beneficial. However, an inner relationship psychology of distrust and uncertainty between the partners is always present. If external social conditions are good, Ketu/7 can create a complex, drawn-out, and sometimes miserable cohabitation.
Spouse may be mentally and often physically disconnected from the relationship. Each partner stays in their own space.
There may be a meditative aspect to the relationship, but there is not much attempt to connect physically, emotionally, mentally, or spiritually - even if yuvatipathi-7 is strong. Both parties may be religiously or philosophically inclined, but there will be an underlying theme of disappointment and despair in the partnership.
When this tenuous marriage dissolves, in a spirit of deep resignation and surrender to fate, there need not be ill-will toward the partner after separation. Absent harsh drishti, there may be a peaceful neutrality in separation. In traditional cultures the marriage continues as a public facade only, with no interpersonal passion.
If other Graha also occupy kalatra bhava, the relationship is more engaged. It will dissolve eventually, but with more disappointment drama.
Native remains ambivalent about the value of marriage and reliability of partnerships, slipping into many temporary connections only to lose them eventually.
Ketu confers resignation to loneliness . Conscious natives will conclude that the only truly reliable partner is the Divine itself.
Psychological expectation of abandonment and rejection by the life-partner, the allies, the attorneys and the negotiators, by the brokers and the deal-makers, the equals and the peers, the mother's mother, the father's friends, the brother's children, the boss of the boss, heads of government, the priests of the marketplace (Ketu = abandonment, chidrakaraka)
Disengagement from The terms of the contract.
Does not cling to the Other.
May fail to register the balance signal. Unsure about when enough is enough. Numb toward the feelings of satisfaction and completion
Ambivalence toward remaining in fixed partnership . If another graha grants stability (for example a Shani drishti upon Ketu) there can be typical and faithful marriage. Otherwise, terms of the contract and social expectations about fidelity to those terms appears as a rather vague and arbitrary convention.
Dissociated from The first marriage.
The first spouse = rather eccentric in personality, but if Ketu's lord is well-placed, partner-1 may have many successful traits according to the dignity of the lord.
Vimshottari period s of Ketu
During Ketu bhukti of any mahadasha and acutely during the Ketu-Ketu swabhukti, one born with Ketu in yuvati bhava may have a hopeless feeling that one's ability to maintain contracts and agreements, behavior of the marriage partner or business partner, negotiations and bargains, one's power to match opposites and create balance in life (7) are slipping away for reasons that seem out of one's control .
Potential for damage to the external genitalia (7) or the kidney-adrenal-balancers (7) via accident or injury when Ketu the Undefended receives malefic drishti.
By far the most frustrating placement for Ketu. There is no basis for a shared perspective.
Ketu in 7th-from-lagna shows psychological and social distancing in the 1st marriage.
The spouse is emotionally disconnected, playing a role only.
Tends to surrender or give away one's marital privilege
Marriage may fulfill sexual and social role needs, but emotionally and psychically, the primary alliance is alienated and unfulfilling.
Ketu does not prevent the native from speaking vows of marriage, nor is there any barrier to sexual consummation.
With Ketu in 7, there may be abundant and experimental sexuality. Ketu blurs boundaries, removes inhibitions and rules - which actually has a positive effect on the expression of animal-level sexual behavior.
Unfortunately, however, the deeper psycho-emotional nourishment of relationship bonding remains out of reach.
the native may enter a large number of sexual partnerships, always in quest for the unobtainable grounded satisfaction of a lasting love.
Or, one may abandon the quest in apathy, choosing a lifestyle of sexual activity detached from emotional trust or commitment.
Ketu / 7 = disenchantment in marriage. the native feels a cranky dissatisfaction with the spouse, due to a chronic inability to feel wholeness in the marriage.
One lacks a deep, validating connection in any type of human peer partnership.
Gives an"inappropriate" (un-own-able) spouse; mentally or culturally disconnected spouse; or"emotionally unavailable" spouse.
Ketu the headless Naga, is literally inappropriated, belongs to no one, has no owner, is improper, is no one' s property. Ketu - sadly - can always "see" Rahu - but Ketu is cursed: He can never feel a sense of wholeness with His "Other Half".
The partner is withdrawn into self-interest. Rahu is in lagna, and thus the native is identified with cravings for forbidden and the exciting.
Spouse is "disoriented" from the marriage, and unable to detect or support the native 's interests.
Causes for the separative tendency in partnershipcan range from chronic physical illness of the spouse, to advanced psycho-cultural neurosis, but the result is always the spouse's fundamental inability to connect with the native .
Confusion and inability to connect; eventually separation in despair, after every option is exhausted.
Partnerships in general including advising relationships like counselors, physicians, etc. have foggy boundaries and are plagued with unclear expectations.
Ketu in 7 signifies spiritual readiness to move beyond attachment to human-to-human agreements. Native may instinctively respond to the partner's withdrawal ambivalence and quick aceptance of the inevitability of human separations.
At birth, out of balance socially. Gain of solitude, final access to deep intuitive voice of Divine within. Must mute partner static to hear this deeper voice.
In earlier years, the marriage appears to fulfill public expectation, but this is only an appearance of Ketu the Light. The partners live in a disengaged, scattered state. When Ketu"matures "at age 45-48, the inner detachment peaks, which encourages a material separation.
However as always Ketu-induced marriage problems provide the catalyst for spiritual awakening. All is well in the end.
| Ketu in
7th from Chandra
Ketu in 7th-from-Chandra indicates a general apathy or disinterest in sustaining avowed trusts and commitments. It is a psycho-emotional disposition that is often unrecognized by the native. In fact, the native may feel that one is making a concerted effort to bond with one partner after the next, only to experience sequential disappointment and failure.
The circumstances which facilitate the script of Ketu in 7th-from-Chandra can include loss of the partner via widowhood, separation, divorce, or simply wandering away in apathy. There is no malice aforethought and the native is usually sincere in the attempt to marry and support a union. However Ketu is determined to expose the insubstantiality of forms and connections.
The mother, who is represented in one's nativity by matrikaraka Chandra, may display a similar pattern caused by Ketu in the 7th-from-Chandra showing the mother's avowed contractual relationships (primarily her marriages but also her financial and professional contracts).
Ketu accepts drishti of Rahu, Chandra, and Mangala; Kuja dosha provoked marital fighting. Despite their three daughters and her social importance, His Majesty did not connect with life-mate-1. She seemed incoherent to him. He alternately ignored her and insulted her. During Shani-Chandra period Chandra randhresha-8 they endured a bitter divorce.
Since 2nd-from-Chandra receives a generous drishti from uttama-Guru, his second marriage partner was deeply tolerant of his many faults. His second wife produced the politically important Male Heir = 2nd-from-Chandra = bhava-5 putrasthana. The second life-partnership was however short-lived due to Mangala putrapathi in 12th-from-5th with the greatly amplified emotional permissions of Chandra-yuti-Rahu. She divorced him promptly, and he proceeded to eat, drink, and gamble until he died age 45.
Das commentary upon:
[BPL: 7 = 10th-from-10th = government agencies]
" ... adds openness to sexuality outside of the norm.
Ketu is ... greatly involved in the spiritualization process, and the 7th house primarily stands for relationships.
You can be immodest,needing lots of sleep or being lazy, feeling humiliated and thus speaking humbly.
... some trouble while traveling but you generally come back fine.
Watch for losing money during Ketu periods .
Watch for trouble through spouse-partners and sons.
Don't give in to extravagant temptations
file update: 12-Aug-2018
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