Life-partner profile: Characteristics and Qualities
The private, withdrawing, imaginative, sanctuary-seeking, research-oriented Chandra-12 tends to seek the companionship of a partner with qualities of bhava-6.
Life-mate-1 may be ever-assisting, needing to help, feeling exploited, ailing, conflicted, accusing, critical, reciting the victim narrative, complaining, seeking remedies but not satisfied, medical-military-ministering and suffering a misalignment between expectations and outcomes.
pair of Mallard ducks feeding, painted by James Audubon, c 183x
7th-from Chandra in bhava-12
Public Figures * Chandra in bhava-12
Mate-1 (if any) = bhava-6
Chandra-12 is fundamentally a private, contemplative person who feels most comfortable in an enclosed, sanctuary environment. According to prevailing conditions in bhava-6 which may describe a reality of ailing, conflicted, polluted, problematic, victimization or servitude, the overall profile for the first life-lifepartner for Chandra-12 can be profile.
Chandra-12 often undertakes marriage as a conscious or unconscious ministry of service. (Note similarities to the marriage profile for Chandra-6 nativities but important differences also.) Drishti into bhava-6 is definitive; the ruler of 6 and the ruler of 12 must be carefully considered. As well, the behaviors of the rulers of navamsha-1 and navamsha-7 (as these rulers behave within the D-1) contribute part of the picture of the spousal characteristics.
Even with adjustment of the profile after assessment of contributing factors from various lagna-pathi such as ruler of swamsha, the fact that 7th-from-Chandra = bhava-6 establishes the broad framework that the marriage itself, and the marriage partner, derive their character from the native's dedication to a ministry of service. The service is focused upon the needy spouse. Chandra-12 is emotionally predisposed to attempt to satisfy the spousal need (Chandra need). Yet the needs of bhava-6 are so profoundly conflicted, and often made complex by social, mental, or physical toxicity, that the prognosis for lasting marital satisfaction is considerably weakened.
Naturally, any graha located in radical bhava-6 become significant elements in the spousal profile.
The situation is typically much improved when the mate has a professional ministry of service, such as medicine, military, social-pastoral work, or other commitment toward helping the victims. However without the ministry of service the spouse tends to be victim-identified and often repeats a narrative of grievance.
Despite sincere goodwill and positive intention, marriage to the denizens of bhava-6 may be challenged by the ailments, injuries, debts, conflicts, infidelities, jealousy, accusations, animosities, pollutions, or addictions of the mate. Naturally the ruler of bhava-6 is definitive.
More details regarding the spousal imbalances may be garnered from examination of the the 6th-from-7th-from-Chandra = 12th-from-Chandra. For Chandra-12 this maritally contentious bhava = labhasthana-11 representing social-material goals, community engagement, and economic earnings. Depending on the nature of any graha located in bhava-11, there is likely to be disagreement in the union on the matter of the native's paternal relatives, right livelihood, marketplace profits, and means of income.
From the Chandra-12 perspective, lifemate-1 may feel (Somana, feeling) like an adversarial agent of animosity, betrayal, illness or feebleness, pollution, exploitation, servitude, or indebtedness. The mate may be working through a lifetime characterized by recurring internal argument and disagreement, by illness mental or physical, including self-medication and addiction, by financial imbalance, by exploitation or enslavement, or involvement in the world of crime.
Alternatively, when conditions in bhava-6 of the nativity are comfortable (or as comfortable as possible since bhava-6 defines conflict and imbalance) then the mate may perform admirably as a minister of service such as a physician, pharmacist, military office, social worker, environmental defender battling pollution, criminal attorney, or other agent of compassionate aid to the disenfranchised victim narrative.
Unions may experience rhythmically frequent emotionally driven disagreements (6). If difficult graha might occupy the sat-kona * 6th angle, partner could exhibit criminal tendencies. However most of the imbalance-seeking-a-remedy is not social but rather emotional, and interior to the sensitive feelings of the partner.
The partner may seem unsatisfiable. Or the partner is ever-ready to present an argument (6) which contains accusations, allegations, recriminations.
Chandra-12 is born with a research-study orientation and a need for sanctuary. Chandra-12 essentially marries to obtain an attending servant.
If there is no disruption in bhava-12, following the marriage, every success may be expected in obtainment of the sought-after service. However the partner eventually feels ill and injured from being pressed into service; therefore an unbalanced, sick, or unhappy spouse may be expected.
In extreme cases, the partner may seem to be a "professional victim" who repeats a familiar (Chandra) narrative of exploitation and toxic imbalance-seeking-a-remedy. Yet the partner is also profoundly service oriented, a minister to the needy, and a sensitive caretaker of those injured and ill. The partner may feel most comfortable when helping others of lower social standing but perhaps jealous of those perceived to be better endowed.
The debt or guilt bond which binds the partners to each others need not be financial; it may be an emotional debt which presents as a responsibility to maintain the relationship despite an ongoing climate of conflict, injury, illness, and accusations.
Within such a relationship, though avowed, it may feel (Chandra) difficult to establish a sustainable and equitable contract, due to the qualities of animosity, toxicity, and servitude in bhava-6 = the contract-dissolving 12th-from-7th-from-lagna.
In-laws = life-partner-1's family = 2nd-from-7th-from-Chandra = bhava-7.
The in-laws may be more harmonizing, more adjusting, more accommodating toward the native even than the life-partner-1.
life-mate-1 hails from a medical family, a police or military family, divorce or usury professions, social service, or ministries to the exploited, the marginalized, the poor and the sick. Spouse is 'ever in service' and often the spouse develops a defining ailment.
Mate-1 = associated with repeating narratives of social conflict, poverty, crime, and illness. Mate-1 has a prominent victim narrative which will help to define the balance (or lack thereof) within the union.
Yet if the ruling graha, tenants, and other bhava-conditions are favorable, the tradition of engagement with social and physical imbalance-seeking-a-remedy in society, the breakdown of agreements and need for frequent retreat from the conflict, can yield a top quality service professional in areas of research and private undertakings.
Chandra in Bhava-12 suggests that one's own psychology and authentic emotional nature is not fully known to the native . The life is emotionally driven by the subconscious search for buried emotions and reconnection with lost loved ones . Thus the life-force energy is reduced, and one is often in a state of retreat.
One subconsciously attracts a spouse who more mentally, more argumentatively, in a more embodied way, manifests the vital conflicts of life.
The spouse has permission to express illness, conflict and grievance, which may be unsettling to the native who has developed a rather thick shadow of obscurity around one's own feelings. This pair is often found in medical service, environmental pollution, and criminal justice environments.
Emotionally this setup can be difficult situation. Yet it can yield deep insight and mutual appreciation if the two spouses agree to therapeutic intervention in deep internal conflicts rather than externalization and blaming.
However the first marriage of the native with Chandra-12 is often so fraught with emotional conflict and so exhausted by the recurring victim narrative of the spouse, that a second marriage may be easier.
first marriage is emotionally triggered and sustained by deep memories of 7th-from-12th = bhava-6:
Natural adversaries of life-mate-1 bhava-6 * one's friends and one's own physical body
The shad-ashtaka karaka for ripu-bhava-6 =
Life-mate-1 (6) may look toward one's own friends or elder sibling as adversarial or inferior. Life-mate-1 may feel an urge to criticize one's economic earnings, declare the friends to be enemies, or accuse the father's siblings. bhava-11 = 6th-from-7th-from-Chandra-12 * accuser or enemy of life-mate-1 . Bhava-11 = also 12th-from-Chandra -12 indicating a drain upon the native's private sanctuary and spiritual guidance. Generally 12th-from-12th provides a positive economic materialization effect.
However Chandra-12 when partnered often struggles with social-economic participation and profitability due to the partner's undermining criticism of their goals. Thus the friendships linked in pursuit of gains become an energy drain upon both the native's private bedroom sanctuary (12) and a site of criticism, imbalance-seeking-a-remedy or poverty (6) coming from life-mate-1. The animosity of the in-service, exploited, often ailing and indebted life-mate-1 toward the native's social-economic friendship network can increase Chandra-12's existing proclivity to constantly re-organize their gains-and-goals social networks, moving from one achievement scheme to the next. Naturally the conflict scenario becomes more dramatic if graha occupy bhava-11.
Denizens of bhava-1 = 8th-from-6th such as physical body, fleshly appearance, musculature, blood, birth, competitive sport, movement, can also exhibit an unexpectedly transformative, eruptive, or upheaving effect upon the life-mate-1. Whereas spouse-1 may perceive one's friends and goals as adversarial to the interests of spouse-1; one's own physical body itself may apprehend spouse-1 as adversarial to the native's vitality and bodily identity. Naturally the sudden-change scenario becomes more dramatic if graha occupy bhava-1.
If there is a second marriage, the second spouse (physical, muscular, sporting 1) sees the first spouse (ailing, toxic, conflicted 6) as an enemy, because 6 = 6th-from-bhava-1.
|Additional spousal characteristics derived from the rashi of bhava-6||
Life-partner-1 for the nativity = Chandra-12 + Chandra-Meza
In addition to the service-orientation and often fragile health of bhava-6, include Thula emotional traits such as negotiating, bargaining, and a preference for equanimity in relationships
Life-partner-1 for the nativity = Chandra-12 + Chandra-Vrishabha
Life-partner-1 for the nativity = Chandra-12 + Chandra-Mithunaya
Life-partner-1 for the nativity = Chandra-12 + Chandra-Karkata
In addition to the service-orientation and often fragile health of bhava-6, include Makara emotional traits such as pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
Life-partner-1 for the nativity = Chandra-12 + Chandra-Simha
In addition to the service-orientation and often fragile health of bhava-6, 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 the nativity = Chandra-12 + Chandra-Kanya
In addition to the service-orientation and often fragile health of bhava-6, include Meena emotional traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships.
Life-partner-1 for the nativity = Chandra-12 + Chandra-Thula
In addition to the service-orientation and often fragile health of bhava-6, include Mesha emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships
Life-partner-1 for the nativity = Chandra-12 + Chandra-Vrizchika
In addition to the service-orientation and often fragile health of bhava-6, include Vrishabha emotional traits such as artistic sensuality, acquisitiveness and a preference for luxury wealth in relationships
Life-partner-1 for the nativity = Chandra-12 + Chandra-Dhanuzya
May be particularly uncomfortable for the Makara radical lagna because Chandra ruling yuvatibhava signifying marriage enters 6th-from-7th suggesting marital conflict.
In addition to the service-orientation and often fragile health of bhava-6, include Mithuna emotional traits such as 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,
Life-partner-1 for the nativity = Chandra-12 + Chandra-Makara
Life-partner-1 for the nativity = Chandra-12 + Chandra-Kumbha
In addition to the service-orientation on a gradient to servitude, victimization, and often fragile health of bhava-6, include Simha emotional traits such as solipsism, personal uniqueness, affinity for politics and drama, and a preference for being the center of attention in relationships
Life-partner-1 for the nativity = Chandra-12 + Chandra-Meena
In addition to the service-orientation and often fragile health of bhava-6, 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-6 can significantly influence the outcome. "Double-6" = life-partner-1 * distinctively humble and ever in-service, often with significant medical concerns related to poverty or injustice.
Mate-2 (if any) = bhava-1
The second life partner = agent of social identity and physical vigor. The second spouse = is competitive and active physically. Broadly speaking, the second marriage is much easier than the first marriage, since the emotional focus of partnership changes from 6 (first life-union) to 1 (second lifeunion).
Naturally, any graha in bhava-1 can be expected to profoundly affect the personality expression of life-mate-2. Conditions applying within radical bhava-2 are also definitive of the social-material conditions of the second marriage.
However, the dominant experience of marriage is emotional. Therefore the profile of 2nd-from-Chandra gives what is usually the most important information about the second life-partnership, which is the quality of the emotional experience.
Transition from life-mate-1 to life-mate-2
The first life-mate is represented by the conflicted, often victimized, ailing, service-oriented environment of bhava-6. The first life-mate has accusing-or-accused, unequal, service-rendering traits which may anchor marriage-1 into an ongoing state of medical, financial, social, legal or marital imbalance-seeking-a-remedy.
bhava-1 = 8th-from-6th Emotionally therefore the second marriage indicates a significant upheaval and forced identity change (8) away from the patterns of illness and servitude in marriage-1 and toward a new focus upon physical vitality, innovation, dynamic movement, and muscular action.
Depending on the presence or absence of graha in bhava-1, the second life-partnership may be vigorously sporting and competitive (for example, Mangala-1). If bhava-1 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in physical energy and innovative action.
The state of being married to this person brings social recognition to the native = 7th-from-7th-from-lagna 9 = Self
Naturally the prognosis must be adjusted according to the lord of 7th-from-Chandra and any graha within.
In-laws = life-partner-2's family
= 2nd-from-7th-from-Chandra = bhava-3. Therefore the in-laws may be more harmonizing, more adjusting, more accommodating toward the native even than the life-partner-2.
The second life-partnership may be emotionally triggered and sustained by deep memories of 2nd-from-12th. The general environment is psychically anticipated to contain the aryan qualities of arietis:
Mate-3 (if any) = bhava-8
The third life partner = agent of mysterious forces and hidden assets.
Outcome of this partner's behavior depends very much on the character of any graha in bhava-8. Rahu-8 or Mangala-8 have the potential to render the 3rd union sexually unsuitable; Shani in 8 gives 3rd Mate a lower caste rank or social class status.
The third life partner = involved in tantrik activities such as surgery , healing, identity-change, magical transformations, and management of emergencies or confidential information .
Often a high tolerance for infidelity within the third marriage, provided the finances are going well.- due to the secret-wealth qualities of bhava-8, which = 2nd-from-7th-from-lagna.
Oddly there may be a relationship between mate-3 and the family of the partner who was once mate-1.
bhava-8 = general significations of death of Mate , the opportunity for widowhood in the 3rd marriage is stronger.
third lifepartnership = emotionally triggered and sustained by deep memories of 9th-from-12th = ayur-bhava-8
Mate-4 (if any) = bhava-3
| Hello Barbara,
In your reading, you said that because my Moon is in the 12th house that if I have a second marriage, she will be from my same body type and appearance. That means she is from my same cultural background, same ethnicity, right?
I need to know because I am choosing between two candidates for second wife right now (actually my parents are choosing) and these ladies are both similar backgrounds as me ... but one is a bit different, not quite same, her father was not a member of our community but her father is a business success and my parents think that is a big plus. They are bending the rules a bit.
Let me know quickly please!
Awaiting your answer,
When the indicated marriage matches the radical lagna (in your case, 2nd-from-chandra for 2nd marriage) then the 2nd spouse hails from a similar physical lineage, similar gene pool, a similar physical identity. There is affinity between you and the 2nd spouse that is based on the energetic movement patterns and natural kinetic preferences of the two bodies.
But a distinction must be made between physical identity and cultural identity. Although historically for several millennia the physical types have matched fixed cultural backgrounds and cultural boundaries were strictly observed within ethnic communitiess, that is no longer true.
In the more pluralistic countries (particularly in the Anglosphere) genetics are not connected to cultural ethnicity. Ethnicity is not genetics. Ethnicity is language, food, marriage customs, religion, dance, clothing, style of dwellings… Ethnicity is culture, not genetics.
In Jyotisha, physical body and appearance matches bhava-1 but ethnicity and cultural roots-rhythms matches bhava-4.
The answer to your question about 2nd wife (Bhava-1) is not referring to her cultural background; it is referencing identity and physical body appearance as determined by her birth genetics.
The second lifepartnership partner will look like you (she is likely not from a dramatically different racial or genetic lineage, and may be from a very close lineage indeed).
But she could be very different from you culturally depending on the nation-and-culture in which she was raised in, and other features of her personal history which shaped her cultural identity separately from her physical-appearance identity.
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life’s endeavors,
file update: 31-Dec-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]