7th-from = marriage patterns
Life-partner profile: Characteristics and Qualities
The innovative, energetic, competitive, forward-moving, dynamic, sporting Chandra-1 tends to seek the companionship of a 7-ish, diplomatic, negotiating, bargaining, balancing, adjusting, accommodating, harmonizing life-mate
Natal Chandra in bhava-1
Mate-1 (if any) = bhava-7
Chandra-1 is fundamentally a physical-body identified person. The first life-lifepartner for Chandra-1 nativities is described according to conditions in bhava-7.T he first life partner is an agent of balanced contracts, harmony and agreement .
Because bhava- = both 4th-from-4th and 10th-from-10th, marriage for Chandra-1 is a very important public relationship providing both local, parochial stability (4, home-life) and public dignity (10, social reputation).
6th-from = constitutional challenges within the union = partnership predisposition toward accusation, disappointment, disagreement, or distrust
If there are misalignments of expectation in this marriage, profile detail regarding the spouse's mental or behavioral imbalances may be garnered from examination of the 6th-from-7th-from-Chandra = 12th-from-Chandra.
For Chandra-1, this distinctively maritally contentious bhava 6th-from-7th = vyayabhava-12 = private rooms, imagination, and clairsentient spiritual guidance. Depending on the nature of any graha located in bhava-12, disagreement withinthe union may arise on matters of 12 such as paternal grandmother (4th-from-9) long journeys to distant worlds, sanctuary-seeking, invisible activities, withdrawal, private prayer, imprisonment, retreat.
Depending on the characteristics of Chandra and characteristics of the yuvati-pathi, the native may feel (Chandra) that all partnerships are in a state of constant adaptation and negotiation.
Generally Chandra-1 indicates that the spouse (if any) is emotionally identified with their contractual, partnered status as an adviser, consultant, peer-counselor, advocate. The alliance may exist in a state of constant emotional bargaining whilst other species of bargaining such as legal, commercial, or political also can be included and managed by this capable team.
Due to the domino effect of this one central relationship upon 4, 7 and 10, the spouse is typically dedicated to the welfare of the union. Any graha located in 7th-from-Chandra would increase the intensity of the characteristics of mate-1.
The partner tends to readily establish roles of other-oriented, couple-supporting, contract-managing adjuster, harmonizer, accommodator, counselor, negotiator, balancer.
Chandra-1 is born with an endowment of psycho-physical vitality (which endowment can be altered of course by any graha yuti Somana). Chandra-1 identifies strongly with mother, root-culture and rhythmic habitual patterns. Often a very sensitive person with awareness of the elemental spirits of the land.
One is usually a person of place who does best to bloom where planted without too much traveling outside the perimeter of the customary environment. (But naturally other graha yuti Chandra can change this basic formula for the localized patterns of Chandra-1.) The partner functions as bridge and an advocate, speaking in defense of the native and bargaining on the native's behalf.
Chandra-1 also feels the need to express emotional sensitivity so that others may feel comfortable. The self-oriented, emotionally individuated, uniquely sensitive, empathetic Chandra-1 personality finds familiarity, comfort and ease in physically active, emotionally active, and socially unique roles. Chandra-1 brings emotional power to one's public agenda. In fact, Chandra-1 is by character quite self-sufficient emotionally, and thus a partner is not strictly required so long as other social structures are in place to legitimate the native socially.
Being emotionally self-sufficient, Chandra-1 may choose to remain single.
However if one does marry - perhaps as a political, religious or cultural necessity - one purpose of marriage-1 is to obtain the social dignity of an approved escort. Bhava-7 being 10th-from-10th, Chandra-1 feels a need to ensure the public dignity of marriage via obtainment of a socially recognized partner.
If there is no disruption in bhava-7, following the marriage, every success may be expected whilst enjoying a shared lifestyle with the companion.
However, a marital environment of constant brokering, bargaining, and negotiation must be allowed whilst the partner makes their ceaseless accommodations to the Chandra-1 native's strong personal needs.
first marriage is emotionally triggered and sustained by parallel-life deep memories of 7th-from-1st = bhava-7:
Supplementing the material qualities of 1st-marriage = radix bhava-7, Moon in bhava-1 gives an emotionally negotiating 1st-marriage partner. The Mate may be a professional broker, arranger, attorney, advocate, negotiator, deal-maker .
Yuvati-bhava-7 = the yoke. Agents of 7 root the essence of contractual agreements and alliance for mutual wealth and pleasure. 7 = 4th-from-4th, therefore the unconsciously or super-consciously recognized traits of the first life=partner facilitate the type of marital nesting and home-building that may subconsciously duplicate the configuration of the mother's early childhood home .
Avowalagnesha-1 indicated through Bhava-7 has balancing, arranging, and harmonizing qualities. The spouse is a negotiator of contracts and alliances.
Avowed partner-1 enjoys sexual communication. Avowed partner-1 may seem indecisive due to frequent change of position. Depending on yuvatipathi-7 and conditions in Bhava-7, the spouse may be an attorney, counselor, or advisor , or other advocate who makes dealsor creates judicious arguments or proposals.
Spouse-1 = ever-shifting toward a more perfect rebalance. The spouse is an important part of one's experience of crafting and managing agreements.
Spouse hails from a background of negotiation, balancing, bargaining, promising, and crafting deals and agreement.
The family background includes legal practice in arranging contracts, and many roles which focus on creating treaties and alliances between groups and individuals.
The spouse is typically attached to the making and maintaining of deals, living and working in balanced conditions, emotional comfort through love-making, and finding routes toward social harmony through careful and detailed discussion of alternatives and options.
Barring difficult graha in occupation of jaya-bhava-7 or perhaps a dysfunctional yuvati-pathi, this setup typically yields an emotionally "available" relationship. By natural inclination, the spouse does most of the emotional "heavy lifting" in terms of continuous re-negotiation of shared basis. the native is free to agree (or not) to the terms proposed.
If Zukra, yuvatipathi-7 or tenants of yuvati bhava are problematic, the spouse may need constant affirmation of the validity of the marriage contract, resulting in compulsive re-negotiation. This behavior can be wearing, but it will be based in spousal emotional trauma, and can be relaxed through compassion and re-assurance over time.
Mate-1 may keep going back to the drawing board in pursuit of new agreements, which will either ensure the longevity of the relationship or drive an impatient co-partner to distraction!
Naturally, any graha residing in 7th-from-Soma will affect the forecast. Also the characteristics of the yuvatipathi-7 from Soma will affect the forecast.
Perhaps most distinctively, Chandra-1 indicates that the marriage is a relatively high-visibility public relationship because bhava-7 = 10th from 10th. No matter the internal fractures, this couple are likely to invest good effort into maintaining the appearance of mutual emotional alignment.
Special considerations for Chandra-yuti-Rahu in bhava-1.
Although much of the outcome depends upon any additional graha which may share bhava-1 with the Chandra-Rahu pair, the salient feature of bhava-7 becomes Ketu-7.
In this case, the partner remains one's well-wisher, and the partner accepts the diplomatic, harmonizing, negotiating role in the relationship in order to support the more self-reflexive and emotionally energized native. However their is something peculiar or eccentric about this partnership. In some noticeable way, the partner is disengaged (Ketu) from the union.
Perhaps the partnership relationship endures over decades and seems sincerely committed, but the couple never marry due to the disdain of the spouse toward marriage conventions (Ketu disdains the conventions of His residence bhava). Perhaps the spouse is conspicuously absent from public visibility roles which would normally require the presence of a spouse; for example, the spouse may prefer to not accompany the native to family events, to weddings, to funerals, or to other ritually expected occasions that customarily would be attend by both avowed partners.
In public settings, the native may be perceived as partnerless (Ketu) and formal marriage contracts may be absent, even though one has a living, and potentially long-term, domestic mate.
|Additional spousal characteristics derived from the rashi of bhava-7||
Life-partner-1 for the nativity = Chandra-1 + Chandra-Meza
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Thula emotional traits such as negotiating, bargaining, and a preference for equanimity in relationships. Double-7 = life-partner-1 = an agent of social justice, a dynamic advocate for equity and fair deals. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Vrizchika emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Mithunaya * comforted by rhythmic signal messaging
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, emotional traits such as global travel orientation, patronage of humanistic causes, and a preference for recognized ideological or theoretical principles in relationships. "Double-9" * life-partner-1 = a professor, preacher, priest, proselyte, or prince. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Makara emotional traits such as pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Simha * comforted by rhythmic creative display
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Kumbha emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Kanya * comforted by rhythmic remedial service
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Meena emotional traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships . Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Thula * comforted by rhythmic negotiation of agreements
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Mesha emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Vrishabha emotional traits such as artistic sensuality, material acquisitiveness and a preference for luxury values in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Mithuna emotional traits such as communicative business skills; handcraft; engagement with media-messaging such as cinema, photography, presentations, and reporting; scripted conversations; verbosity, and a preference for shop talk in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Makara * comforted by rhythmic hierarchical ordering
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Karkata emotional traits such as emotional sensitivity, a need for security, nurturing, and a preference for home-based lifestyle in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome. Spouse may be primarily a protective caretaker.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Kumbha * comforted by rhythmic pulsing network linkage
In addition to the contractual orientation and balance-seeking behaviors of bhava-7, include Simha emotional traits such as solipsism, personal uniqueness, and a preference for being the center of attention in relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Life-partner-1 for the nativity = Chandra-1 + Chandra-Meena * comforted by rhythmic ancestral guidance
include Kanya emotional traits such as psycho-mental imbalance with health issues, engagement with polluted or toxic environments, patterns of displacement in contractual agreements, narratives of dissatisfaction or distrust, exploitation and servitude, and a preference for the role of service provider within relationships. Naturally, graha residing in bhava-1 and in bhava-7 can significantly influence the outcome.
Mate-2 (if any) = bhava-2
The second life partner (if any) may feel to the native like an agent of financial well-being accrual, development of stores of historical, cultural, and artistic values , and establishment of a family lineage. The Mate may have a strong face and voice. Any graha located in 2nd-from-Chandra would increase the intensity of the characteristics of mate-2.
Second marriage, if any, is indicated through Bhava-2. This person may demonstrate particularly distinctive qualities of acquisitiveness and engagement with collections of historical values such as food storage, libraries, hoards, databases, and financial banking. Second lifemate may have a particularly lovely face, voice, or mouth.
Second marriage is emotionally triggered and sustained by parallel-life deep memories of 2nd-from-1st = bhava-2.
The second spouse is a psychic mirror reflecting the imagery of family history; speech, truth or lies; food and food storage; oral tradition and song, one's own moral and aesthetic values, knowledge of history, art collections, Wealth , and knowledge of languages; mother's family history; physical body's face, neck, jaw, mouth, teeth, tongue.
Supplementing the material qualities of Koza-bhava 2nd-marriage = radix bhava-2, Chandra in bhava-1 gives an emotionally acquisitive 2nd-marriage partner. There is a focus on values lineage , speech, song, genetics, and knowledge of history.
kutumbha-bhava-2: spouse-2 = generally, life-partner-2 is "like family". However if Rahu-Ketu or another mismatched graha occupies bhava-2, the compatibility with the lineage values of the family of origin can be disturbed.
The second life-partner participates definitively in the lineage values and historical traditions of the family history. Typically, the second spouse's values are so"familiar" that one feels quite at home. Normally life-partner-2 hails from one's own cultural background.
of course, it depends upon inhabiting graha and other conditions of Bhava-2, whether feeling familiar is a pleasant experience, or a harsh feeling. For example, Mangala in bhava-2 may signal that the second spouse is athletic but also outspoken, even argumentative (depending on characteristics of Kuja). Mangala-2 would indicate that the family of origin customarily shouts or speaks vigorously competitively or aggressively.
Therefore Mangala-2 may indicate that one already has strong familiarity with this behavior before engaging with the second spouse. One may not enjoy verbal competition or aggression, but it would be a historically familiar experience and one would, generally, have already developed the skills for dealing with it.
The second life-partner develops hoarded treasury (according to Chandra's rashi and co-tenants) and seeks to enjoy pleasures of food, song, beauty, and language .
The second life-partner = an important element within the totality of one's experience of accumulating values and transmitting an ancient lineage of collected knowledge.
If there is strength in bhava-2, regardless of the placement of Chandra, it may be realistic to expect that during the first marriage there may occur some degree of infidelity, restless discontent, or hidden sexual behaviors * due the energy alive in 2nd = 8th -from-7th.
Mate-3 (if any) = bhava-9
The third life partner may feel like an agent of either politics-entertainment-celebrity (5th-from-5th) or divinity-philosophy-paradigm of belief.
When the dharmesha is well disposed, third life-partner indicated by bhava-9 often fills the role of the Muse.
The third mate is generally a positive contributor to life quality, bringing favor and fortune through higher wisdom. However much depends on conditions in bhava-8, especially any resident graha.
Depending upon the characteristics of bhava-9, the third life-partner may provides a connection to global philosophy, university, esoteric principles, or theoretical environments. Mate-3 may be a doctrinal figure or have a broad international worldview. Alternately, the mate may be an entertainer or speculator.
Mate may travel extensively, delivering charity or giving inspirational knowledge; while the native remains a pragmatic person concerned more with day-to-day communications. Any graha located in 9th-from-Chandra would increase the intensity of the characteristics of mate-3.
Third marriage is emotionally triggered and sustained by deep subconscious parallel-life memories of 9th-from-1st = bhava-9:
Mate-4 (if any) = bhava-4
The fourth life-partner (if any) may be emotionally apprehended as an agent of parenting, house-holding, sheltering, schooling, ethnic roots, familiar rhythms, and cultural foundations for the native .
Even if there are polarizing catalysis in this generally stable union, it may be difficult to exit this arrangement due to the strength of the local home roots which bind in bandhu bhava (often with tight control from the native 's mother).
The fourth spouse (if any) forms the very foundation of the household, and is respected *within* the household (not necessarily in the broader society) due to the dignity attending to 4 = 10th-from-7th.
Naturally, bhava-4 must be well-disposed for the positive auspice to yield material fruits. Any graha located in 4th-from-Chandra would increase the intensity of the characteristics of mate-4.
file update: 12-Aug-2018
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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]