Lifepartner Profile * Characteristics and Qualities
Private, withdrawing, imaginative, sanctuary-seeking, research-oriented Chandra-12 tends to seek the companionship of a partner with pronounced qualities of aribhava-6.
Life-mate-1 undertakes a mission of service, to self or to others. The mate may need to be ever-assisting, feeling exploited, ailing, conflicted, indebted, accusing, criticizing, reciting the victim narrative, miserable, complaining, seeking remedies but not satisfied, seeking security in medical-military-ministries. Deep emotional service affinity seeks states of betrayal, toxicity, misalignment, and suffering. Sensitive to pain, they come to soothe, to medicate, and to help.
7th-from Chandra in bhava-12
Public Figures * Chandra in bhava-12
Mate-1 (if any) = bhava-6
Due to the geometry which matches any potential public-alliance to the native's programming for the often ailing, exploited, mistreated, accused, serve-or-suffer ari bhava-6,conditions of the first marriage are often adversarial, ill, conflicted, medicated, criminal, toxic, enslaved, disagreeable, or dedicated to a ministry of service on behalf of the suffering.
Chandra-12 is fundamentally a private, contemplative person who feels most comfortable in an enclosed environment.
Chandra-12 feels comfortable in enclosed environments such as research laboratories and libraries, monasteries and dormitories, meditation halls and private chapels, natural sanctuaries which provide invisibility, and most basically the private bedroom.
The second life-partner may be emotionally apprehended as an agent of inscrutability, distance, or dissolution and identity-loss .
Due to the emotional marriage-expectations being stationed in bhava-6, Chandra-12 is rarely satisfied in marriage. However, there are often comforting potential compensations related to the rulers of 12 and 6, graha in 12 and 6, and potentials for remarriage.
Also, if the partner is actively engaged in a service ministry such as professional medicine, military officer, or social worker, then the partner's need to generate conflict can largely absorbed by their professional environment, and interpersonal arrangements may benefit.
In the first marriage, there may be challenges such as suspiciousness based on pre-existing disappointments which undermine a sustainable mutual trust. The visible, recognized, cultural identity marital contract may be perpetually in a dissolving state, due to the evaporating qualities of bhava-12, which = 6th-from-7th-from-lagna .
Hurt feelings and Expectations of mistreatment
According to prevailing conditions in bhava-6 which may describe an ailing, conflicted, polluted, problematic, victimized or exploited reality, the overall profile for the first life-lifepartner for Chandra-12 can be described.
Suggests an ill, disagreeable, indebted, criminal, or addicted first-marriage partner ** or at a higher level of consciousness, this same yoga indicates a partner who is engaged in a conscious ministry of service. If conditions in bhava-6 are honorable (as they usually are) then the lifepartner may present a socially admirable ministry of service based in skilled offerings to the broken (such as fixing broken things or people). Those inspecting the marriage performance may find reason to praise the spouse for a worthy contribution to the needy.
However, the public facade may vary from the day-to-day operation of the partnership. There is often a script of accusation, litigation, indictments, or betrayal not only from the lifepartner but from other levels of emotionally trusted equity such as close colleagues, close friends, and business partners. Chandra-12 is defensive and one may defend the polluted, ill partner even as one feels the suffering of accusation.
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 swamsha 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.
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-12 this maritally contentious bhava 6th-from-6th = labhasthana-11 representing social-material goals, community engagement, and economic earnings. Depending on the nature of any graha located in vriddhibhava-11, disagreement within the union may arise on the matter of the native's paternal relatives (11), right livelihood, marketplace revenues, social networks, 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 Chandra-12 + Chandra-Meza * comforted by rhythmic forward pursuit
In addition to the service-orientation and often fragile health of bhava-6, include Thula-Vanika 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. Despite the fractious nature of bhava-6 representing the lifemate, diplomatic Zukra's rulerships assists this placement. The condition of Zukra may help to maintain the partnership even when agreement is in complete.
In addition to the service-orientation and often fragile health of bhava-6, include Vrizchika emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships
The naturally neutral relationship between the Mangala-ruled partner and the Zukra-ruled self may supplement the qualities of the union. From the partner's competitive Kuja perspective, the sweets-seeker Zukra native is a pleasant addition to the environment. The uttama Chandra native needs undulating, comforting sensual pleasures while the mate moves actively with and around the native.
Naturally, graha residing in bhava-6 can significantly influence the outcome.
Life-partner-1 for Chandra-12 + Chandra-Mithunaya * comforted by rhythmic signal messaging
In addition to the service-orientation and often fragile health of bhava-6, include Dhanuzya-Haya 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.
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-6 can significantly influence the outcome.
Life-partner-1 for Chandra-12 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
In addition to the service-orientation and often fragile health of bhava-6, include Makara-Draco emotional traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
Life-partner-1 for Chandra-12 + Chandra-Simha * comforted by rhythmic creative display
In addition to the service-orientation and often fragile health of bhava-6, include Kumbha-Ghata emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness in relationships
Chandra-Simha-12 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the natural animosity of Shani-vs-Surya.. Although Chandra-Simha prefers bright intelligence, politics, drama, special exceptions, and center-stage roles, Professor Shani imposes lawful austerity in 6 = an imbalanced, unfair, and often toxic environment. Shani wants a regulated system, has no tolerance for exceptions, entitlements, individual foibles, or bright light in His ministry of service.6 Chandra-12's lifepartner represented by Surya's arch-enemy Shani = a medical, military, or social work functionary identified with the workplace (6). The Surya-ruled native (12) is often the center of attention in the 12-environments such as ashrama, sanctuary, spa healing resorts. This pairing can be productive in medical couples, with the 12-partner serving medical enclosures such as hospitals, while the 6-partner serves in ambulatory clinic.
Life-partner-1 for Chandra-12 + Chandra-Kanya * comforted by rhythmic remedial service
In addition to the service-orientation and often fragile health of bhava-6, include Meena-Antya 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 more-than-annoying 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-6 can significantly influence the outcome.
Life-partner-1 for Chandra-12 + Chandra-Thula * comforted by rhythmic negotiation of agreements
In addition to the service-orientation and often fragile health of bhava-6, include Mesha-Arya emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships.
In addition to the service-orientation and often fragile health of bhava-6, include Vrishabha-Urisha emotional traits such as artistic sensuality, acquisitiveness and a preference for luxury wealth in relationships
Life-partner-1 for Chandra-12 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
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 Mithunaya-Dvamdva emotional traits such as include Mithunaya-Dvamdva 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,
Chandra-Dhanuzya-12 offers a doubly mismatched environment because this 6-12 marriage axis is ruled by the old-young adversarial pair = Brihaspati and Budha. Chandra-12's ruler Brihaspati favors wisdom, globalism, and doctrinal preaching. Vyayapathi and ruler of 7th-from-Chandra = Professor Budha the Kumara, who is a Mithunaya commercialist more oriented to daily chat and often not mature enough to grasp Guru's broad viewpoint. From Brihaspati's wide perspective, his arch-enemy Budha is immature and superficial . Guru develops frustration and (potentially) contempt for Budha's narrow scope. However from Chattering Kumara's perspective, Brihas-pati = a neutral sama-graha. Therefore the primary animosity is likely to arise with Chandra-Dhanuzya-12 partner while the Mithunaya-partner (6) may be busy-busy with commercial medicine, clinical operations, co-workers, labor relations, and a host of other workplace issues (6).
Life-partner-1 for Chandra-12 + Chandra-Makara-Draco * comforted by rhythmic hierarchical ordering
In addition to the service-orientation and often fragile health of bhava-6, 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. Both the native and the mate are likely to prefer nursing, nourishing, medicating, and parenting behaviors within the marriage.
For feminine nativities the partner can be a physician, pharmacist, military officer, farmer, or laborer. The typical challenges of the 6/12 angle often indicate a sick husband, or one exhausted by survival demand.
For masculine nativities, this yoga often rebalances the typical 12-6 conflict. Typically the Chandra-12 native suffers invisibility of the mother -either bodily by premature maternal death or mentally by emotional unavailability. Although the masculine Chandra-12-Makara is often withdrawn into research work or foreign travel. the Karkata feminine mate is often deeply maternal, a natural nurse, willing to parent her partner, and able to supply the missing parental care.
Life-partner-1 for Chandra-12 + 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 socially responsible, systematic, economically oriented Kumbha native versus the self-important, radiantly confident, attention-demanding Simha mate.
In addition to the service-orientation on a gradient to servitude, victimization, and often fragile health of bhava-6, include Simha-Leya emotional traits such as solipsism, personal uniqueness, affinity for politics and drama, and a preference for being the center of attention in relationships
Chandra-Kumbha-12 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the natural animosity of Shani-vs-Surya.. Professor Shani imposes lawful austerity in 12 = a private, enclosed, or foreign environment. Shani wants a regulated system, has no tolerance for exceptions, entitlements, individual foibles, or bright light in His sanctuary space-12. Chandra-12's lifepartner represented by Shani's arch-enemy Surya who rules 7th-from-Chandra = a medical, military, or social work ministry focused through bright intelligence, politics, drama, special exceptions, and center-stage roles. The Surya partner (6) is often the center of attention in the workplace, while the Shani partner (12) may be perceived as chronically withdrawn.
Life-partner-1 for Chandra-12 + Chandra-Meena * comforted by rhythmic ancestral guidance
In addition to the service-orientation and often fragile health of bhava-6, 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-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.
Chandra-Meena-12 offers a doubly mismatched environment because this 6-12 marriage axis is ruled by the wide-narrow adversarial pair = Brihaspati and Budha.. Chandra's ruler Brihaspati favors wisdom, philosophy, and above all compassion.. Vyayapathi and ruler of 7th-from-Chandra = Professor Budha the Kumara, who is a student-figure more oriented to daily conversation and often not mature enough to grasp Guru's broad viewpoint. From Brihaspati's wide perspective, his arch-enemy Budha is immature and superficial . Guru develops frustration and contempt for Budha's narrow scope. However from Budha's perspective, Brihas-pati = a neutral sama-graha. Therefore the primary animosity is likely to arise with Chandra-Meena-12 while the Kanya-partner (6) may be busy with clinical details preferring to talk about the workplace, and mentally more involved with fellow service-workers, caseloads, or details of their ministry (6).
Mate-2 (if any) = bhava-1
Due to the geometry which matches any potential public-alliance to the native's programming for physically attuned, personality-identified, forward-moving, competitive bhava-1, conditions of the second marriage are often framed by narratives of innovation, new birth, core identity, sport and muscularity, pioneering action, materialized appearance, propulsion, championship, speed, and vigor.
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 AND the ruler of 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.
The predominant 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, the second marriage indicates a transformative identity change (8) away from the patterns of toxicity, illness, and servitude which marked marriage-1 and toward a new focus upon physical vitality, innovation, dynamic movement, and muscular action.
An extraordinary graha cluster in 8 hides the enduring second marriage
Union-2 tends to validate one's personality as-it-is without requiring significant adjustment of the existing identity.
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 ruler 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
Due to the geometry which matches any potential third public-alliance to the native's programming for the secretive, confidential, tantric, rejuvenating, rebirthing, camouflaged bhava-8. conditions of a third marriage are often described by a narrative of undisclosed assets, classified information or hidden relationships, influenced by the spouse's family (in-laws), oriented to discovery, trauma healing, disaster response, sudden unexpected identity changes, revolutionary events, eruptions of force, tax avoidance, and mystical initiations.
Third lifemate may bear a resemblance to one's father due to 9th-from angle.
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
| Subject: Chandra in 12 marriage patterns
Hello. I was curious about the following re: the third mate for Chandra in
12 native "bhava-8 = general significations of death of Mate, the
opportunity for widowhood in the 3rd marriage is stronger." Does this
mean the native (Chandra in 12) will pass and thus making his mate a widow?
Or is it to mean that the 3rd mate is more likely to pass? Would the
8th lord becoming active as a dasha ruler show the timing for this?
Thank you for your time.
Does this mean the native (Chandra in 12) will pass and thus making his mate a widow? Or is it to mean that the 3rd mate is more likely to pass?
Would the 8th lord becoming active as a dasha ruler show the timing for this?
Thank you for your time.
3rd lifepartner = more likely to evacuate the physical form.
Caution is recommended in using the predictive “will” because this yoga does not produce a firm prediction. Rather, this yoga produces a pattern, a tendency, a likelihood. Its transformative potential moves along a continuum of possibilities which tend to cluster around the 8th-signification of vortex, sphincter, portal, aperture, eruption, initiation, emergence, rebirth.
When added to the saturation (2) significations of 2nd-from-7, the potentials tend to cluster more densely around the concept of fleshdeath of the partner (7).
As with all tendencies, trends, and likelihoods, a minimum of three corroborating factors would be required to generate a tentative divinatory prediction in Jyotishavidya.
Would the 8th lord becoming active as a dasha ruler show the timing for this?
Divinatory Practice Observation
Another caution is recommended in discussing the potential de-mineralization (death) event, whether for querent or others. Most skilled diviners are well aware of this human fragility. I mention only as a word to the wise.
The present historical epoch is dedicated to the process of deep materialization of human consciousness. Because full immersion in mineral-matter requires a certain spiritual amnesia, most folks have forgotten that Earthlife is but a temporary holiday in the mineral world. They have been taught to fear the death process.
Therefore, information about the timing of spiritual evacuation from the mineral body can be terrifying and provoke all sorts of superstitious reactions. It may be best for the agent of divination to keep the matter of the timing of de-mineralization as a secret (8).
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life’s endeavors,
Sincerely, Barbara Pijan Lama, Jyotishavidya
Mate-4 (if any) = bhava-3
the defensive, culturally-rooted, routine-loving, patriotic, nationalistic, comfort-seeking, home-loving, foundational, property-owning 4th-from-Chandra
Due to the geometry which matches any potential fourth public-alliance to the native's programming for busy, administrative, team-oriented, communicative bhava-3, conditions of the fourth marriage are often framed by narratives of information management, writing, announcements, commercial business, ensemble performance, literacy and numeracy, documentation, programming, and articulated process.
When indicated by other multiple-alliance predictors, the fourth marriage may serve as the retirement marriage .
The emotionally anchored 4th-alliance = optimized for comfort, routine, security, nourishment, farming, protection, patriotism, schooling, and observance of the rhythmic seasonal calendar
Much depends upon the characteristics of any graha located in 4th-from-Chandra
Example of fourth marriage coordinated with a strong Shani in 4th-from-Chandra, indicating the socially important work focus (Shani work) of union-4.
|Mate-5||Due to the geometry which matches any potential fifth public-alliance to the native's programming for dreamlike, private, contemplative, clairsentient, imaginative bhava-12, conditions of the fiftht marriage are often framed by narratives of distant lands, spiritual retreat, imprisonment, the bedroom, social invisibility, monasteries, enclosures, research, sanctuary, astral worlds, and sleep.|
| 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: 16-Aug-2019
Barbara Pijan Lama Jyotishavidya Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Nakshatra Navamsha Marriage Children Wealth Career Spiritual Wisdom Cycles of re-Death and re-Birth
The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!
May all beings venerate life as a state of deep spiritual intimacy.
"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]