Aum Som Somaya Namah
Alliance * Who Will I Marry?
|Surya in 7th-from-Chandra||See also:|
|Jayakar, Krishnamurti page 142||
"Understanding of the self only arises in
relationship, in watching yourself in relationship
to people, ideas, and things; to trees, the earth,
and the world around you and within you. |
Relationship is the mirror in which the self is revealed. Without self-knowledge there is no basis for right thought and action."
| Marriage sequence |
Spousal Profile: Characteristics and Qualities
7th-from-Chandra provides some clues about the type of subconscious expectations which One may bring into The marriage sequence of the current lifetime, based on past-life agreement with the designated Mate(s).
The bhava which = 7th-from-Chandra may have numerous characteristics such as the basic purpose of the bhava, the qualities of its ruler and occupants, drishti upon the sthana, etc.
The characteristics of the core partnership can also be noticed in business partners and others with whom one forms important alliances and agreements.
For a second marriage, read the characteristics of the union from 2nd-from-Soma.
For a third marriage, read the characteristics of the union from 9th-from-Soma.
Fourth marriage, read the characteristics of the union from 4th-from-Soma.
And so on, counting eight houses forward from the previous marriage. (5th marriage = 11th-from; 6th marriage = 6th-from, 7th marriage = 1st-from...)
psycho-emotional relationships based on ancient memory of:
For male-female partnerships, the 7th-from angle resembles Zukra thus is a fairly easy placement for the feminine harmonizing energy. However the 7th-from angle is less suitable for Ravi-like male self-centered energy. Therefore the situation is different for male vs female perspectives, and it is different between the first vs second marriages for the female.
From the viewpoint of the Husband :
Surya in 7th-from-Chandra
The partner is often a center-stage personality, requiring attention and applause. Selfishness to the point of narcissism and a propensity for romantic drama may be attributes of the spouse.
The life-partnership may affect the native adversely, since Surya is the enemy of yuvati-karaka Zukra.
Mangala in 7th-from-Chandra * Chandra-Mangala
Combination particularly beneficial for material
wealth and a dynamically moving partnership
The restless, competitive life-mate may need a lifestyle of nearly constant movement in pursuit of the mate's own particular quest for championship.
The mate is a winner, an athlete, a noble competitor, a tireless promoter. The mate may champion a theme, an idea, a message, a product, or other variety of outward expression.
There is a range of opinion as to whether this placement constitutes Kuja Dosha. Particularly when Mangala-12, Mangala-1, and Mangala-4 there is a critical need for range and space since the spouse is a competitive person and from the position of 7th-from-Chandra Mangala may been perceived to attack the Chandra emotions.
Generally the couple will need SPACE.
Tendency for the marriage to contain more male-oriented environment. Spouse often prefers socializing with martial types, usually men.
The native and the mate may persist compatibly in the relationship depending on other factors particularly the rashi of Kuja and other graha-yuti-Mangala that may temper the somewhat combative and dominating nature of muscular-moving Mangala.
Physical space is a premium requirement for longevity in the partnership; otherwise the mate may feel caged and attack the native. Therefore arrangements which offer regular travel for the mate, regular physical exercise for the mate, and plenty of physical space for the mate are the most helpful in this sort of relationship.
Budha in 7th-from-Chandra
Budha in 7th-from-Chandra offers a single descriptive element within a broader profile of a core security-stability relationship. Qualities of mentalism, mercurial communications, gesturing, chattiness, and coupling are characteristic of Budha.
Generally, the mate-partner exhibits some Budha-type behaviors such as shop-keeping, writing, calculations, planning, analysis, or communications. Partners need not be marital spouses; partners can also be emotionally trusted peers who share mutually-agreed activities with the native.
Guru in 7th-from-Chandra |
Memories Dreams Reflections 1875-1961 Carl Jung
POTUS-11 Manifest Destiny 1795-1849 James Knox Polk yuti Ketu
POTUS-40 American Life 1911-2004 Ronald Reagan yuti Ketu
Waste Land 1888-1965 publisher T.S. Eliot
The Mirror 1895-1986 theosophy Jiddu Krishnamurti
My Inventions 1856-1943 Nikola Tesla yuti Rahu
In a wifely nativity, Guru in 7th from Chandra= 7th-from characteristics in the emotional relationship to the first husband
Guru in 7th-from-Chandra is often an indicator of multiple emotionally-attached alliances. However, it is important to be able to distinguish between publically legitimate marriages which are sanctified by the state's authority (Shani) versus the emotionally defined and motivated connections to other partners that may develop in addition to the legal marriage contract.
Guru-Meena or Guru-Dhanushya in 7th-from-Chandra often shows a mate who takes the social role of philosopher, theorist, ideologue, pandit, proselyte, bishop, presbyter, priest.
Bond between female and her first husband is very stable, with husband-1 quite committed to enduring partnership and female in appreciation and satisfaction with that commitment.
Material conditions which derive from the bhava-lordships and other qualities of Guru may or may not be challenging, but emotionally the bond with the first husband is appreciable.
This position is not a guarantee of life-long marriage, and in fact ceteris paribus Guru in 7th from Chandra is an indicator of multiple partners similar to Guru residing in yuvati bhava-7.
However even in situations of divorce or separation, one's trusting friendship with the first partner will offer a lifetime support.
For a wife's chart, Guru in 7th from Chandra indicates that helpful goodwill between the spouses assists in co-parenting after divorce
Zukra in 7th-from-Chandra|
Zukra in 7th-from-Chandra =
Although Chandra has no enemies, Zukra does have enemies. Zukra's agenda focuses on the development of polarity and partnership, and thus Zukra harbors animosity toward Chandra's non-partnering portfolio.
Chandra emphasizes parenting, caretaking, nourishment and sheltering. Chandra relationships are not equal and cannot become truly equal: Somana ensures that parents are not partners, but rather parents are a special, honored, privileged provider of care and shelter.
The opposition creates a tension in the marriage between parenting protective unequal affections versus the attraction * akarshana * of equals. One of the partners focuses on parenting, maintaining safety, home-steading and the other partner is concerned with attractiveness, negotiations, bargaining, and terms of agreement.
In the case of Shani-yuti-Zukra in 7th-from-Chandra, the power of social-institutional lawfulness and duty are greatly emphasized within the marriage contract. One tends to marry a beautiful, gracious, and harmony-seeking spouse, but at the same time this lovely spouse is burdened with a heavy schedule of social obligations and public responsibilities.
Shani in 7th-from-Chandra
Shani in 7th-from-Chandra suggests a long delay in finalizing the marriage agreement, or a marriage partner who is often living separately, and also a marriage to one elder to oneself either by chronological age or by social seniority (such as a person with a more respected professional rank). Typically the spouse is born into a lower social station; however spouses relative social rank could be higher than the native if Shani occupies uttama-amza.
The life-partner may carry unusually heavy responsibilities from their own background which the native then acquires as a feature of the marriage.
Occasionally Shani durokaraka may negate marriage completely, in order that one may be effectively "married" to a governance task or to some obligation to maintain the social order.
The mother's experience of marriage may be exceptionally anti-innovative, conservative, and inflexible as indicated by rigid Shani in 7th-from-matrikaraka-Chandra. The parents generally hold an expectation that the native will conduct the type of marriage alliance which maintains the social order.
Much depends upon the bhava occupied by Chandra and
Shani as well as any yuti-graha. Also Shani's significations of age,
seniority, and responsibility are increased when
Shani occupies Makara or Kumbha, or when
Chandra-Makara enjoys parivartamsha with
Shani-Karkata. From the viewpoint of the wife:
From the viewpoint of the wife:
Shani in 7th from Chandra = 7th-from characteristics in the emotional relationship to the second husband
7th-from-Chandra= mutual aspect
Chandra accepts Shani's weaker 7th-angle graha-drishti
Either by their presence or by their absence
The Partner (7) and the emotional, empathetic Self (Chandra) become the primary instructional agents in a lawful, karmic struggle to transform emotional ignorance into emotional wisdom.
Until Shani matures at age 36, Vimshottari bhukti periods of Shani may be particularly challenging within emotional relationships.
One may experience polarization (7) between public accomplishment (Shani) and private satisfaction (Chandra).
Emotional marriage obligation which presents a significant learning curve for the incarnation. The karma of bargaining and negotiating with a difficult, intractable, or authoritarian partner.
First marriage may be very demanding due to the public responsibilities and/or rigidly controlling personality of the spouse. It may be easier to forego marriage entirely and rather develop a highly disciplined relationship to the ishta-devata .
If marriage is undertaken, Shani in the 7th-from angle acquires a variety of dig-bala * dignity which supports patience and endurance especially if the partner is elder or senior in professional dignity.
It takes the better part of a lifetime to understand one's own emotional needs and expectations within a partnership, and to acquire the requisite emotional maturity to function as an equal partner in respect to another person's emotional expectations.
Mutual aspect of Shani-Soma . Shani casts His 7th-dristhi upon Chandra.
Shani enforces law-and-order upon the emotional needs (Soma). Depending on drishti to Chandra, the mother may be conservative and somewhat fearful (Shani) which can overemphasize the need for stability and social achievement.
Implications of durakaraka Shani's rulerships: Shani ensures chronicity and persistence.
Rahu in 7th-from-Chandra *
When Professor Rahu delivers His curriculum in classroom 7th-from-Chandra, His lessons focus on the experience of bonding with a fascinating mate. The partner, and the pattern of partnership where there are multiple partners, is characterized by the mate's tendency to be over-reaching, extraordinary, rule-challenging, often mesmerizing, ambitious, and risk-encouraging.
The Rahu-7 mate often hails from a distinctively different social-ethnic-national-economic-doctrinal background. The bhava occupied by Rahu is critically important for predicting the impact of this Mix-Master, aspiring-to-ascend mate upon the fortunes of the native. Rahu-7 is not always proof of a brief marriage, but Rahu personalities are rule-breakers and marriage is a rule-based contract. Therefore containing the Rahu-mate into a conventional marriage contract may be a significant challenge.
Importantly, additional graha which might join the Chandra-yuti-Ketu pair, and any additional graha which might share a rashi with Professor Rahu, can significantly alter the predicted outcomes. The two bhava on the Rahu-Ketu axis are also important predictors.
Professor Ketu having taken up a position of teaching in the classroom of 7th-from-Chandra, Professor Ketu-the-Disperser is not inherently an indicator of divorce, unless there are numerous additional supporting factors pointing in the direction of a legal split of the union.
Rather, the signification may be a perception of the ineffability of the character of the spouse, who may seem disconnected or disoriented in some way. It may be that the spouse is a frequent traveller who is rarely engaged in the union. Perhaps the spouse chooses to enter meditative seclusion.
Although the native is largely detached from the drama of the spouse's life, there is never a dull moment in these relationships. The challenges tend to focus upon cultural and religious differences between the partners.
Rahu-Ketu share the rashi axis of Chandra = Emotional volatility, psychic intensity. Emotionally scattered, the feelings may not be successfully connected to each other
If Rahu occupies 7th from Chandra then automatically Chandra-yuti-Ketu.
Chandra-yuti-Ketu suggests that the mother is dispersed, disregarding, distanced, not available. It might be her work schedule, her religious or marital commitments, her social life, or her medical issues, but whatever the reason this mother is not fully available to deliver unconditional love to the child.
Rahu in 7th-from-Chandra indicates a mother who is more fascinated by and engaged with her partners, particularly the husband (s), whom the mother perceives as crucial launching pads for her personal self-elevation and gain of privilege.
The native too may attempt to "marry up" in some fashion. Males may become fascinated by rather exotic, typically very beautiful., women; females by men who seem to radiate extraordinary privilege and power.
Chandra afflicted by Ketu produces emotionally detached witness behavior. One may be a keen observer of human life, but the emotional attitude is not sentimental.
In both personal and professional relationships, Chandra-Ketu can often successfully utilize the emotionally disconnected witness function. This yoga enables one to operate quietly but successfully in bizarre, lawless, or inhumane environments.
The Rahu mate expresses public face of the partnership. Rahu's material ambition generally attracts an interesting, risk-positive, self-promoting mate who understands that the partnership is the best platform upon which to launch the mate's own quest for higher privilege.
Unless there are compensating graha in the same bhava with the Chandra-Ketu pair, one with Rahu in 7th-from-Soma may have been traumatized in some unremembered (Ketu) fashion and as an adult can seem unfamiliar with basic compassion.
When pressed for involuntary, instinctive human emotional response, Chandra +Ketu often has nothing to say.
There are many exceptions caused by favorable graha yuti Ketu-Soma:
The Rahu mate assumes role of emotional advocate, attorney, representative who acts with ambitious demonstrative energy on behalf of the native.
The first life-partnership is often a high-contrast relationship with one high-drama mate (the Rahu mate) and one low-engagement mate (the native).
The social outcome of any legal union (marriage or business contract) depends on a number of factors, not the least of which is any graha yuti Rahu. Also of top predictive importance is the condition of bhava-7 counted from lagna.
Chandra-yuti-Ketu = emotionally withdrawn and passive by character. One is more comfortable (Chandra) in the disengaged Witness role.
The mate indicated by Rahu in 7th-from-Soma tends toward hyper-engagement in the relationship, because the union becomes a highly expedient platform to facilitate the mate's own quest for privilege.
As a result the Professor Rahu teaching in classroom-7-mate tends to have a more vivid, charismatic personality when compared to the native.
The first marriage, for either gender, is emotionally impulsive or based on immediate gratification of temporary opportunistic desires , and thus the first alliance is typically short-lived
Caution to Chandra-Ketu natives seeking legal marriage in a period of Rahu. Consider waiting to make a sensible decision, until the"high tide" of Rahu period has subsided.
7th-from-Chandra is a maraka position; spouse may be one's partner in death
Chandra-yuti-Ketu typically indicates an emotionally disengaged personality . One prefers to assume the emotional stance of the Witness (Ketu). One responds to energized situations with whatever protocols of behavior may arise from other graha. For example, Mangala would determine one's habitual response to physical aggression while Professor Shani would mandate one's normal emotional response to social-legal structures.
One element which is typically missing from the emotional repertoire is any pronounced emotional need to draw security from an outside source, such as a partner. The native is emotionally dispersed, somewhat ungrounded via the typical roots through family and place of settlement, and often clairsentient.
These natives are not always beholden to the social mandate to secure their partnerships via the vow of marriage promise. One may also (depending on graha involved) enjoy numerous partnerships with flamboyant or highly expeditious partners.
Ketu in 7th-from-Chandra
* applies to all nativities featuring
Professor Ketu teaching in the classroom of
7th-from-Chandra tends to provide lessons on the
particulate, dispersed, anti-form nature of the reality behind the reality.
In fact, life has no inherent meaning or cohesion. Whatever meaning is perceived is being projected and applied by the unfoldment of the memories of the native. Professor Ketu makes this dharma abundantly clear by providing partners (particularly the first avowed life partner) who drift, shift, migrate, and nebulize.
Graha yuti Ketu or graha yuti Rahu can significantly alter the outcome. Also, the two bhava anchoring the Rahu-Ketu axis are important predictors.
Having taken up a position of teaching in the classroom of 7th-from-Chandra, Professor Ketu is not particularly an indicator of divorce, unless there are numerous additional supporting factors pointing in the direction of a legal split of the union. Rather, the signification may be a perception of the ineffability of the character of the spouse, who may seem disconnected or disoriented in some way. It may be that the spouse is a frequent traveller who is rarely engaged in the union. Perhaps the spouse chooses to enter meditative seclusion.
Most likely the strongly emotionalized and often charismatic personality of Chandra-yuti-Rahu yoga has grown accustomed (Chandra) to taking risks (Rahu). Due to their fascinating (Rahu) demeanor, Chandra-yuti-Rahu nativities may also have become accustomed to a habit of receiving the soothing attentions of others.
One tends to be a vibrant person with exciting, ambitious levels of life-engagement. The spouse tends to be more retiring. Depending on features of Ketu, the retiring behaviors may extend to being disinterested or dissolved. There may develop a narrative of abandonment in primary relationships.
Planetary yoga measured from 7th-from-Chandra|
Quotation from from B.V. Raman, Three Hundred Important Combinations.
If Jupiter is in a kendra from the Moon the combination goes under the name Gaja
Here as well as elsewhere, great difference in the enjoyment of results should be pronounced.
The original writers say that the person born in this yoga will build villages and towns. A literal interpretation of the results leads one nowhere. They have to be adapted to suit modern conditions and climes.
One born in this yoga may become a member of Municipality and engineer or if the yoga is really powerful, a mayor. The results ascribed to a yoga are subject to qualification or modification according as the yoga-karakas are strong or weak.
There are magistrates from the village to the district with different powers. From a builder of a small shrine or choultry to the builder of a large and rich temple there is much difference.
Combinations are given but the results of the same conjunction will vary with the strength of the planets, bhavas and the constellations."
file update: 26-Jun-2017
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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]