7th-from marriage patterns
Life-partner profile: Characteristics and Qualities
* Chandra-3 is a business-oriented, communicative, sibling-cohort oriented, signaling, neighborly, announcing, instructional person who tends to seek the companionship of a fortunate, generous, global, wise but often patronizing, philosophical life-mate-1
Radical Chandra in bhava-3
Mate-1 (if any) = bhava-9
Chandra-3 is fundamentally a communicative, commercial person. The first life-lifepartner for Chandra-3 nativities is described according to conditions in doctrinal, ideological, theoretical bhava-9. Barring any challenge posed by graha in bhava-9, the first life-partnership typically displays qualities of patronage, philosophical worldview, and high fortunes.
"Father knows best"
The downside of marriage-1 can be that life-mate-1 - regardless of gender - may develop a patronizing or paternalistic attitude.
The life-partner may display patronizing qualities, pious paternalistic dogmatism, or preachiness. The paradigm of belief of the partner may prevent true equality in the partnership. However the material and social benefits of the union are generally pronounced, particularly when the partner is somewhat senior in age or experience to the native. Culturally, it is generally a somewhat easier placement for a feminine nativity. There may benefits also for a masculine entity who seeks a father-figure.
When conditions in bhava-9 are supportive, the lifemate becomes the Muse. Partnership is often based in shared commitment to religious beliefs or scientific theories, or a shared preaching or teaching agenda. The spouse maintains a higher worldview, and provides guidance from that wise perspective.
6th-from = constitutional challenges of 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-3, this distinctively maritally contentious bhava 6th-from-9th = dhana-bhava-2 = family of origin, values lineages, savings, hoards, histories, memories, capital-assets.
Depending on the nature of any graha located in bhava-2, disagreement may arise within the union on matters of dhanabhava-2 such as speech, vocabulary, face, song, languages, financial values, databases and records, banking, conservation, containment, loyalty to tradition.
Chandra-3 often works as a micro-detailed writer, planner, or businessperson who attends meetings and conducts administration who seeks a mirror to help discover their complementary macro-philosophical understanding.
At the deeper emotional level, Chandra-3 seeks in the first marriage partner a replication or continuation of the familiar relationship with the father (9).
It is said that all women marry their father. However there is more thrust to that truism when the wife has Chandra in bhava-3. In the nativity of a wife-figure, Chandra-3 promotes a psycho-emotional tendency to marry a husband-1 who performs the same type of work as dad. Or, husband-1 may resemble dad in ways that are easy or problematic according to the character of one's own bhava-9.
The first life-partner may be emotionally apprehended as an agent of doctrinal, philosophical, or theoretical teaching-preaching, fortune through wisdom, and connection to the global perspective of university or high-temple world.
Doctrinal conviction, commitments of faith and membership in the sangha of one's own belief are often distinguishing features of life-mate-1
Life-Mate-1 may be a figure in the world of theoretical or philosophical doctrine, such as a professor or preacher. Bhava-9 also represents "high celebrity" figures whose charisma and entitlements seem to elevate them into the realm of divine powers.
Life-Mate-1 may travel extensively, giving lectures; while the native is a pragmatic person who is more emotionally oriented to daily communications such as reports, announcements, or literary correspondence.
Chandra-3 tends toward business administration, documentation, team management, ensemble work, production of documentation, commerce, daily business. Mate-1 is more theoretical, more global-humanistic viewpoint, more professorial and philosophical orientation.
Despite exterior social appearances, the mate may function as a philosopher's Muse, providing cherished insight into the nature of reality and the highest wisdom that cannot be spoken.
Seventh from Chandra = 9th-from-lagna. Life-partner-1 generally brings philosophical wisdom into the marriage, presuming that bhava-9 is well-disposed.
first marriage may be emotionally triggered and sustained by deep memories of 7th-from-3rd = dharmabhava-9:
Chandra-3 remembers in the visage of the Mate, one's own father; maternal grandfather; religious indoctrinators, priests; guru, professor, religious teachers, judges; wisdom; universities and temples; grandchildren; physical body spine, hips, pelvis, sciatic complex.
Supplementing the material qualities of 1st-marriage = radix bhava-7, natal Moon in bhava-3 gives an emotionally paternalistic 1st-marriage partner
Chandra-3 due its signification of fatherly mate-9 may produce results that are similar in some ways to the known pattern of elder spouses for those born under Karkata radical lagna and Simha radical lagna, and this attraction * akarshana * to a mate with elder, paternal qualities is emphasized if Chandra occupies either Karkata or Simha.
Even if the mate is a female, she will likely have some distinctively familiar paternal qualities which evoke for the native a memory of one's father, religious guides, indoctrinators, professors, or preachers.
|Additional spousal characteristics derived from the rashi of bhava-9||
Life-partner-1 for Chandra-3 + Chandra-Meza * comforted by rhythmic forward pursuit
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9,include Thula emotional traits such as a need to establish contractual agreement, peer-advising, match-making, balancing, diplomacy, negotiating, bargaining, trading, and a preference for harmonious equanimity in relationships.
the 3/9 axis is communicative (3) and doctrinal (9). The lifepartner is typically a thought-leader, professor, catechist, theorist, philosopher, or politician or humanist world-traveler; albeit rarely bhava-9 also can be an entertainer, celebrity, or royalty.
Life-partner-1 for Chandra-3 + Chandra-Vrishabha * comforted by rhythmic historical tonal values
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Vrizchika emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships
Life-partner-1 for Chandra-3 + Chandra-Mithunaya * comforted by rhythmic signal messaging
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Dhanuzya 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, pope, high-priest, proselyte, or prince. Naturally, graha residing in bhava-3 can significantly influence the outcome.
Life-partner-1 for Chandra-3 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Makara emotional traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
Add to the experience, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From busy Budha's perspective, the great benevolent Brihaspati = a sama-graha neutral party. Budha-ruled-Chandra usually feels neutral therefore toward Brihaspati's territories. However from Guru's perspective, busy-mind Budha is a more-than-annoying shatru-graha enemy. The wide-scope comforts of the Dhanuzya-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithunaya partner who feels soothed by technical details and office chat.
Naturally, graha residing in bhava-9 can significantly influence the outcome.
Life-partner-1 for Chandra-3 + Chandra-Simha * comforted by rhythmic creative display
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Kumbha emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness in relationships
Life-partner-1 for Chandra-3 + Chandra-Kanya * comforted by rhythmic remedial service
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Meena emotional traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships
Add to the experience, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From Budha's perspective, benevolent Brihaspati = a sama-graha neutral party. The Kanya native feels neutral therefore toward the Meena partner. However from Guru's perspective, busy-mind Budha is a shatru-graha enemy. The wide-scope of the Meena-defined lifepartner seeks comfort in intuitive awareness and a compassionate view. Meena folk may be less compatible with the narrow-scope comforts of the Kanya partner who feels soothed by argumentative details and complaint.
Naturally, graha residing in bhava-9 can significantly influence the outcome.
Life-partner-1 for Chandra-3 + Chandra-Thula * comforted by rhythmic negotiation of agreements
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Mesha emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Vrishabha emotional traits such as artistic sensuality, acquisitiveness and a preference for luxury wealth in relationships
Life-partner-1 for Chandra-3 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Mithunaya 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.
Life-partner-1 for Chandra-3 + Chandra-Makara-Draco * comforted by rhythmic hierarchical ordering
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Karkata emotional traits such as a need for security, nurturing, caretaking, parenting, shelter, protection, roots, routines, stability, and a preference for home-based lifestyle in relationships
Life-partner-1 for Chandra-3 + Chandra-Kumbha * comforted by rhythmic pulsing network linkage
Marriages that operate emotionally on the Simha-Kumbha axis must contend with the opposing, mutually incompatible agendas of the responsible, systematic, economically oriented Kumbha native versus the self-important, radiantly confident, attention-demanding Simha mate.
In addition to the bhava-9 spousal patterns of humanistic, paternalistic, professorial, philosophical and doctrinal concerns, include Simha emotional traits such as self-referential solipsism, personal uniqueness, and a preference for being the center of attention in relationships.
Life-partner-1 for Chandra-3 + Chandra-Meena * comforted by rhythmic ancestral guidance
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, 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-9 can significantly influence the outcome.
Pronghorn Antelope couple in Teton National Park, Wyoming USA
Mate-2 (if any) = bhava-4
Conditions in bhava-4 predict the profile of the second spouse.
The second life-partner may be emotionally apprehended as an agent of parenting, house-holding, sheltering, schooling, citizenship, local transportation and boundaries, policing, ethnic roots, familiar rhythms, and cultural foundations .
Presuming benevolent graha in 4 and drishti into 4, the second marriage is often comfortable, rhythmic, rooted in a shared cultural foundation, and anchored by shared lands, homes, vehicles, and real-estate. The second marriage typically occurs (although not always) when the Chandra-3 is a bit older; and particularly after the age of 31.
Life-partner-2 (if any) may forms the foundation of the household, and is respected *within* the household or within the nation(not necessarily in the broader society) due to the dignity attending to 4 = 10th-from-7th.
Even if there are stress-fractures in this established union, it may be difficult to exit this arrangement due to the strength of the bandhu bhava's embedded home roots. Bhava-4 may contribute extra binding via the native's mother, mother's root-culture, shared parenting or householding bondage. Householding may include shared agricultural lands, real estate and vehicles.
Naturally, bhava-4 must be well-disposed for the positive auspice to yield material fruits. If bhava-4 is polarizingly catalysis, so may be the outcome of union-2.
Transition from life-mate-1 to life-mate-2
The first life-mate = doctrinal, global, professorial and often patronizing environment of bhava-9. The first life-mate has fatherly, generous, humanistic traits which may anchor marriage-1 into an ongoing state of patronage, philosophical worldview, and high fortunes.
However life-mate-1 represented by bhava-9 may tend to look down upon Chandra-3 in the way that a presumptively higher-wiser Brihaspati looks down upon a lower-sillier, more superficial and chatty Budha.
bhava-4 = 8th-from-9th. Emotionally life-partnership-2 indicates a significant upheaval (8th-from) and dynamic identity change (8) away from the global perspective and wide-ranging lifestyle of marriage-1 -- toward a new focus upon the shelter of house-and-home in context of the local, parochial culture.
Marriage-2 tends to be localized into the culture of the place of settlement.
Depending on the presence or absence of graha in bhava-4, the second life-partnership may be vigorously active in the home (for example, Mangala-4). If bhava-4 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in engagement with the rhythms of the local environment and concern for security.
Second life-partnership may be emotionally triggered and sustained by deep memories of 2nd-from-3rd. One subconsciously expects an emotionally protective second life-partner.
The psychically anticipated environment of bhava-4 for the second life-partnership includes agency of bhava-4:
fundamental emotional safety, established in the childhood home; cultural socialization through schooling, acquisition of diplomas and licenses; roots in one's own ethnic group, nationality, patriotism and border- defense; ownership of lands and vehicles; maternal grandmother (mother's mother); dissolution of the bonds with children; children leaving home; physical body chest, heart, stomach.
Mate-3 (if any) = bhava-11
The third life-partner may be emotionally apprehended as an agent of Goal Achievement and Profitable Gains for the native . The marriage is emotionally based in creative friendship working toward shared goals , due to the goal-oriented qualities of bhava-11 = 5th-from-7th-from-lagna.
If the nativity with Chandra-3 contains indications of a third lifepartnership, it is quite probable that the third life-partner would be an old friend. Mate-3 is likely to be someone long established in the native 's circle of associations.
The third life-partnerships may be emotionally triggered and sustained by deep memories of 9th-from-3rd:
Supplementing the predictors of this partnership are the social-material indicators of bhava-9. The native psychically anticipates an emotionally friendly 3rd-marriage partner
Mate-4 (if any) = bhava-6
Conditions of the fourth marriage are often adversarial. Alternatively, the mate may experience illness, accusation, addiction, or other toxic circumstances.
Mate-5 (if any) = bhava-1
file update: 05-Dec-2018
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it is never jealous;
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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.
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~~ 1st Epistle to the Corinthians 13: 4-8 [Jerusalem Bible]