7th-from = marriage patterns
Life-partner profile * Characteristics and Qualities
The home-based, roots-protecting, school-teaching, parental, parochial, moral Chandra-4 personality tends to seek the companionship of a mate who is socially prominent, responsible, executive, showing leadership, elite, regulating, dutiful, and maintaining the public order.
Radical Chandra in bhava-4
Mate-1 (if any) profile = bhava-10
Chandra-4 is fundamentally a security-seeking person who is deeply rooted in the place of settlement, the land and its bounty. The first life-lifepartner for Chandra-4 nativities is described according to conditions in socially dignified bhava-10. The lifemate brings forth and fulfills emotional expectations implicit in the character of the native's own armabhava-10.
Chandra-4 typically marries a spouse who has a respectable social profile and looks lawful and orderly to the public eye. The marriage primarily shields, stabilizes, defends, and promotes one's public reputation.
The spouse and business partners typically have high social rank and dignified social position. Barring uncomfortable graha in bhava-10, the marriage-mates enjoy a socially secure and recognized status.
The powerhouse-wife is a common outcome for Somana-4 nativities, marking the spouse as a 10-authority-role personality.
Spouse may provide the drive to achieve high-visibility rank and position. The feminine spouse may push her masculine lifepartner mightily toward the top ranks of elite governance empowerment.
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-4 this distinctively maritally contentious bhava 6th-from-10 = sahaja-bhava-3 representing commerce, siblings, cohort, and communications.
Depending on the nature of any graha located in bhava-3, disagreement with in the union may arise on matters such as schoolmates and siblings (especially the immediately next sibling) mentality, modes of messaging, publications, short journeys, and project management.
Mate may be almost invulnerable to scandal, whether or not misbehavior on the part of the native should occur. Chandra-4 indicates a very stable union as a rule.
The key virtue of the spouse is their ability to provide respectability. The value of the marriage is often less about partnership and more about social dignity.
The first life-partner is emotionally apprehended as an agent of public decorum, respectability, and social leadership.
Chandra-4 is often deeply involved with maintaining the ethno-cultural foundations of one's own settled people, particularly in areas like farming, schooling, and seasonal rituals.
Life-partner-1 of Chandra-4 has several important social functions, including the facade of public respect and decorum. Often the lifemate holds an elite social position or is otherwise at the peak of a pyramid-shaped social order. However the dignified social facade may be the primary purpose of the union, as the mate may be less concerned with personal matters.
If karmabhava-10 is well-disposed, life-partner-1 is or becomes an important person in the native 's social stratum. Mate provides the broader national or society-wide view. The mate's elite view complements one's own concern with home and farm, local constituency,, ethnic roots, and customary cultural routines.
It could be said that one born with a need for protection (Chandra-4) essentially marries to obtain a public reputation and respectable facade. If there is no disruption in bhava-10, following the marriage, every success may be expected in obtainment of the sought-after public dignity and respect.
Should Chandra be unsettled, attempts to maintain the public facade may be weakened.
Life-partner-1 represents and sustains conformity to the social law and connects the single-ethnicity native to the pluralistic consciousness of the greater civilization.
Even if there is polarizing catalysis in this union, it may be quite difficult for Chandra-4 to break the contract, due to critically important function performed by Life-partner-1 in upholding one's social position.
first marriage is emotionally triggered and sustained by deep memories of 7th-from-4th = bhava-10:
7th-from-Soma-4 (spouse-1) = Karmasthana = spouse hails from a background of public leadership and social visibility. Lifemate may display emotional affinity for the world of bureaucracy, legislation, social authority, hierarchical position, rank and register, officials and officialdom, burghers and magistrates; elder, commander, and boss.
Spouse derives emotional comfort and validation from maintaining a prominent public profile , high reputation and receiving admiration and respect. Distinguished service is generally more important than home life, and family security needs to be managed by the complementary partner or spouse.
Chandra-4 is emotionally inclined toward domesticity and early nurturing skills. So long as the hearth-fires are kept burning , then homeland security will be much advanced by a decision-making, lawful-leadership spouse who brings social honor to the family.
|Additional spousal characteristics derived from the rashi of bhava-10||
Life-partner-1 for Chandra-4 + Chandra-Meza * comforted by rhythmic forward pursuit
In addition to the facade of respectability and public leadership roles of bhava-10, include Vanika emotional traits such as negotiating, bargaining, and a preference for equanimity in relationships. The spouse often provides a protective veneer of balancing, arranging, diplomacy, and crafting of agreements (Vanika) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Vrizabha
In addition to the facade of respectability and public leadership roles of bhava-10, include Vrizchika emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships. The spouse often provides a protective veneer of global humanism, philosophy, and doctrinal preaching (Dhanuzya) which shields the native's social reputation. The spouse often provides a protective veneer of secrecy, trauma intervention, or emergency response (Vrizchika) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Mithunaya * comforted by rhythmic signal messaging
In addition to the facade of respectability and public leadership roles of bhava-10, include Dhanuzya emotional traits such as global travel orientation, patronage of wisdom-promoting and humanistic causes, and a preference for recognized ideological or theoretical principles in relationships. Naturally, graha residing in bhava-10 can significantly influence the outcome. The spouse often provides a protective veneer of global humanism, philosophical perspective, and doctrinal preaching (Dhanuzya) which shields the native's social reputation.
Supplementing the qualities of the union, 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 native who feels soothed by planning activities, technical details, and office chat.
Naturally, graha residing in bhava-10 can significantly influence the outcome.
Life-partner-1 for Chandra-4 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
In addition to the facade of respectability and public leadership roles of bhava-10, include Makara-Draco emotional traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships."Double-10" life-partner-1 = a distinctively mature, often heavily burdened agent of the social order. The spouse often provides a protective veneer of social dignity and lawfulness (Makara) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Simha * comforted by rhythmic creative display
In addition to the facade of respectability and public leadership roles of bhava-10, include Kumbha emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness in relationships. The spouse often provides a protective veneer of social networking and economic gainfulness (Kumbha) which shields the native's social reputation.
Often impacted by the natural animosity of Shani-vs-Surya within the marital union, Chandra-Simha prefers bright intelligence, politics, drama, special exceptions, and center-stage roles, However, soberly serious Shani imposes lawful austerity in 10 = governance and social order. Shani wants a regulated system, has little tolerance for exceptions, entitlements, individual foibles, or special bright lights. Chandra-4's lifepartner represented by Surya's arch-enemy Shani = a work functionary identified with executive duties. The Surya-ruled native (4) is often the center of attention in the 4-environments such as housing schooling, and cultural routines. This pairing often supports political couples, with the 4-partner entertaining and grounding the home, while the10-partner does economically (Kumbha) oriented governance.
Life-partner-1 for Chandra-4 + Chandra-Kanya * comforted by rhythmic remedial service
In addition to the facade of respectability and public leadership roles of bhava-10, include Meena-Antya emotional traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships. The spouse often provides a protective veneer of quietude, reflective dreaminess, sanctuary, or spiritual guidance (Meena) which shields one's social reputation.
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-10 can significantly influence the outcome.
Life-partner-1 for Chandra-4 + Chandra-Thula * comforted by rhythmic negotiation of agreements
In addition to the facade of respectability and public leadership roles of bhava-10, include Meza emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships. The spouse often provides a protective veneer of physical culture (including physicians),engineering, innovation, or competitive championship (Meza) which shields the native's social reputation.
In addition to the facade of respectability and public leadership roles of bhava-10, include Vrizabha emotional traits such as artistic sensuality, acquisitiveness and a preference for luxury-treasures in relationships. The spouse often provides a protective veneer of fine arts, beauty, song, values-conservation, and sensual pleasures (Vrizabha) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
In addition to the facade of respectability and public leadership roles of bhava-10, include Mithunaya emotional traits such as communicative handcraft, scripted conversations, verbosity, and a preference for "shop talk" in relationships. The spouse often provides a protective veneer of conversation, business administration, planning-scheduling, and media-messaging chatter (Mithunaya) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Makara-Draco * comforted by rhythmic hierarchical ordering
In addition to the facade of respectability and public leadership roles of bhava-10, 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. The spouse often provides a protective veneer of parenting, caretaking or sheltering (Karkata) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + 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 bhava-10's facade of high-recognition positions and public leadership roles, include Simha emotional traits such as solipsism, personal uniqueness, and a preference for being the center of attention in relationships. The spouse often provides a protective veneer of political glamour, celebrity or entertainment sparkle (Simha) which shields the native's social reputation.
Life-partner-1 for Chandra-4 + Chandra-Meena * comforted by rhythmic ancestral guidance
In addition to the facade of respectability and public leadership roles of bhava-10, include Kanya-Parthya 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-10 can significantly influence the outcome. The spouse often provides a protective veneer of humility and service-orientation (Kanya) which shields the native's social reputation.
Mate-2 (if any)
Life-mate-2 is emotionally apprehended as an agent of creativity, children, genius, individuality, and speculative success.
Life-mate-2 = brings celebrity and entertainments into marriage-2. Life-mate-2 may have some fame-attracting qualities , through literary authorship, politics, or performance arts. If the graha in bhava-5 are challenging, fame may turn to infamy.
The second life-mate tends toward expressions of entertainment, literary, dramatic, political, or gaming intelligence, as well as speculative finance and children, and is often a figure in the creative arts.
Life-mate-2 assists the native in creative endeavors such as writing and drama, while bringing children and intelligence into the union. Naturally subha-graha in 5 will improve this prospect while papa-graha in 5 will detract. Tolstoy had Thula-Guru-5 with Zukra in 10th-from-5th showing that partner-2 brought dignity, creativity, and the publishing assets of 3rd-from-3rd strongly into the union.
Transition from life-mate-1 to life-mate-2
The first life-mate is represented by the dignified, publicly responsible, regulatory environment of bhava-10. The first life-mate has lawful leadership traits which may anchor marriage-1 into an ongoing state of public reputation and social respect .
bhava-5 = 8th-from-10th. Emotionally therefore the second marriage indicates a significant upheaval and forced identity change (8) away from the dignity and reputation of lifepartnership-1 and toward a new focus upon artistic performance, creativity, children, and politics.
Depending on the presence or absence of graha in bhava-5, the second life-partnership may be vigorously active in creative performance or entertainments (for example, Mangala-5).
If bhava-5 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in creative expression, speculative gamesmanship, romance, and political theatre.
If Shani occupies 2nd-from-Chandra, then qualities of age, experience, maturity, and perhaps rigidity may be expected along with a Shani-style dislike of the limelight.
Second life-partnership may be emotionally triggered and sustained by deep memories of 2nd-from-4th. The psychically anticipated environment of bhava-5 for the second life-partnership includes agency of bhava-5:
Supplementing the emotional details of 2nd-marriage are the social-material environment defined by radix bhava-2. The native psychically anticipates a romantic, political, self-central 2nd-marriage partner.
Mate-3 (if any) = bhava-12
The third life-partner is emotionally apprehended as an agent of invisibility, distance, and dispersion. It may be difficult to establish a sustainable contract, due to the evaporating qualities of 6th-from-7th-from-lagna .
Life-Partner-3 may hail from a foreign land or distant culture which causes this partner to see things differently from the native. Life-mate-3 may have a need for extended sanctuary such as meditation retreat, long periods of private research, hospitalization, or living in a dream world. Perhaps this mate lives in a personal prison made of their own thoughts.
Because vyaya bhava = 4th-from-9th, emotional conditions in this marriage may subconsciously duplicate the configuration of the father's early childhood home.
If this marriage occurs, it is intended to facilitate an understanding of meditation, imagination, and spiritual guidance for the native.
third lifepartnership is emotionally triggered and sustained by deep memories of 9th-from-4th = bhava-12:
Mate-4 (if any)
The fourth life-partner (if any) is often emotionally apprehended as an agent of emotionally balanced contracts, harmony and agreement .
Life-partner-4 tends to readily establish roles of other-oriented, couple-supporting, contract-managing adjuster, harmonizer, accommodator, counselor, negotiator, balancer.
Life-partner-4 of the Chandra-4 native may be a broker, arranger, attorney, advocate, negotiator, deal-maker .
Oregon Rhodo-dendron Blossoms
file update: 15-Feb-2019
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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]