Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala |
AUM som somaya namah AUM hreem shreem chandraya namah Learning Pathway of Relationships Lifepartner
Profile
Narratives,
characteristics,
and Qualities 7th-from marriage patterns Comforted by Conversation Chandra-3 = 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 LifeMate-1 |
|
EXAMPLE
= = =
|
LifeMate-1 (if any) = bhava-9
Conditions of the first marriage are often framed by narratives of bhava-9, such as global interpretive paradigms, theory, first principles, expansive worldview, higher understanding, sangha of believers, faith communities, sacred teaching, fortune and patronage. Depending upon conditions prevailing in dharmasthāna-9, chandra-3 can enjoy a beneficial relationship with the spouse-as-muse. It is a culturally smooth axis for the feminine nativity, since pitristhāna is a natural environment for masculine patterns of patronage and father-figures. A masculine nativity may easily find his Muse in the lifemate, and much philosophical guidance can flow from the partner. Indeed for either masculine-valence or feminine-valence or neutral-valence, one may feel that the primary partner is the ishta-devata or a council of spiritual coaches.
Barring any challenge posed by graha in bhava-9, lifepartner-1's primary identity is grounded through global perspectives, universities, indoctrination, sacerdotal roles, guidance, dharma, philosophical worldview, higher understanding. philosophical, outward-looking, father-figured, principled, humanitarian, spouse = Muse, Guide, coach, professor [Chandra in bhava-3] = fundamentally comfortable in administrative, explanatory, communicative, commercial environments. The first life-lifepartner for Chandra-3 = mapped to conditions in doctrinal, ideological, theoretical bhava-9. This couple often shares an interest in communications, with the native applying pragmatic manual production skills to the project (3) while Lifepartner-1 guides the theoretical, philosophical development of the project (9). A shared worldview is helpful, and a shared credenda is solidifying to this union. // Father knows best // The downside can be a mate who becomes patronizing or develops a paternalistic (9) attitude. Potential for overly pious, paternalistic dogmatism, or self-righteous preachiness (depends upon roles of dharmesha ++ Brihaspati.) However, the material and social benefits of the union are generally pronounced, particularly when the partner holds a pontificating role. Culturally, it is generally a somewhat easier placement for a feminine nativity to manage the daily communications such as scheduling for the couple (3). There may also be benefits for a masculine entity who seeks a coaching father-figure (9). 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. If multiple lifepartnerships, each one of the partners may express one particular slice of the pattern of the father.
suggests a spouse who is a presenter, announcer, writer, reporter, publisher, messenger, evangelist, or other engagement with media-messaging. 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 every woman marries her father. However, there is more thrust to that truism when the wifely-partner has Chandra in bhava-3. In a wifely nativity, 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 LifeMate-1 LifeMate-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. LifeMate-1 may travel extensively, giving lectures; while one 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. LifeMate-1 is typically 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. Lifepartner-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, naatal 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 indriya-lagna and Simha indriya-lagna, and this attraction = akarshana = to a mate with elder, paternal qualities is emphasized if Chandra occupies either Karkata or Simha. Even a feminine mate likely has some distinctively familiar paternal qualities which evoke for the native a memory of one's father, coach, guides, indoctrinators, professors, or preachers.
|
|
LifeMate-1 (if any) = bhava-9
Learning Pathway Lifepartner-1 for [Chandra-3 + Chandra-Mesha]
Kumbha indriya-lagna In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9 , include Shukra-ruled Tula - Vanika traits such as
the 3/9 axis is communicative (3) and doctrinal (9). The lifepartner is Typically, athought-leader, professor, catechist, theorist, philosopher, or politician or humanist world-traveler; albeit rarely bhava-9 also can be an entertainer, celebrity, or royalty. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3] + [Chandra-Urisha]
Meena indriya-lagna In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Mangala-ruled Vṛścika - Thriketta traits, such as
and a preference for ongoing transformation within relationships - perhaps at the cost of knowledge containment or financial valuation. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3] + [Chandra-Mithuna]
Chandra = [homebound-anchoring bandesha for Mesha indriya-lagna] In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9,, include Dhanus - Haya traits such as
"Double-9" = Lifepartner-1 = a professor, preacher, pope, high-priest, proselyte, or prince. 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 Dhanus-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithuna native who feels soothed by planning activities, technical details, and office chat. Naturally, graha residing in bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3 + Chandra-Karkata]
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Shani-ruled Makara - Draco traits such as
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 Dhanus-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithuna partner who feels soothed by technical details and office chat. For a feminine nativity, the partner can be a father-guidance-figure. For a masculine nativity, the partner is often a guide and muse. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3 + Chandra-Simha]
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Kumbha - Ghata traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness within relationships Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome. 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 realms of 9, imposing strictures of dogma, philosophy, theory. Shani wants a regulated system. Brittle Shani has little tolerance for exceptionalism, entitlements, individual foibles, or special bright lights. Chandra-3's lifepartner is governed by the patterns of Surya's arch-enemy Shani. The mate is a work functionary identified with a paradigm of orthodox political-religious-scientific belief. The Surya-ruled native (3) is often the center of attention in the 3-environments such as commercial business, media-messaging, administration, touring, event-planning. This pairing often supports political couples. The 3-partner entertains, communicates, and manages events, while the 9-partner focuses on massive-systems [Kumbha] oriented ideology-theory-doctrine..
= = =
Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Kanya] comforted by remedial aid = sensitive to logical argument = needs to help Karkata indriya-lagna In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Meena - Antya traits such as
LifeMate-1 = visionary, imaginative, clairsentient, seeking seclusion and somewhat paternalistic. LifeMate-1 's primary identity is grounded through preaching-teaching, development of theory or doctrine, and philosophical humanistic discourse. The Meena mate = typically, atheoretical, perhaps theological personality. Chandra-Kanya = engaged in a ministry of service approached via the application of craft and technique involving high-frequency travels and tours, media-messaging or writing or reports. Kanya-Chandra-3 seeks in the mate a type of a father-figure or professorial authority who can help one to compose their detailed narrative into a principled theory, even while the Kanya-Chandra serves the partner as an editor or publisher of the doctrinal message. It is often a literary or academic pairing. 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. Kanya-born 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 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3 + Chandra-Tula] comforted by ritual negotiation of agreements = sensitive to balance = needs to trade In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Mangala-ruled Mesha - Aja traits such asinventiveness, impatience, and a preference for action rather than words within relationships LifeMate-1 = muscularly vital, inventive, competitive, energetic, kinesthetic, pioneering, and seeking championship through engagement with the primal propulsive force. Mesha-9 = often a professor, high-priest, preacher, or father-figure who promotes a particular theory or doctrine. Mesha-9's primary identity is grounded through global perspectives, universities or religious hierarchies. Tula-Chandra-3 = a natural manager. Emotional intelligence = focused upon the immediate co-workers or sibling-group. Graciously harmonizing, negotiating, deal-making Thula patterns serve to balance a neighborhood, awork team, acorporate department, or a collaborative cohort. This couple often shares an interest in writing, photography, information delivery, and communications, whether commercial or academic. Often they work together in a small, intensely interactive group. Tula-Chandra-3 applies equity-seeking manual production skills to the project while Mesha-9 guides the theoretical, philosophical development of the project. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Vṛścika-nīcha] comforted by mystery = sensitive to trauma-healing = needs healing discovery In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Urisha traits such as artistic sensuality, acquisitiveness, and a preference for luxury within relationships. Urisha = sense-pleasuring, collecting, hoarding-and-herding, containment of lineage values-fulfillment Bhava-9 worldview, beliefs, sangha, faith, priesthood, philosophy, university, theory. Spouse = usually a sociable person with an emotional focus upon treasury conservation in the context of community and the doctrinal sangha. Ketta-Chandra-3 emotional intelligence directs toward commerce, communications, writing-publishing, management, manufacturing, conferences, meetings, all of which have a quality of secrecy, danger, volatility, intense transformation, trauma-healing, and psychological invasion. This couple may find a place in the world of inspirational publishing, group therapy, explanation of healing theory, and other junctures wherein the intensely emotional discovery process of bhava-3-Ketta can interface with the inspirational, philosophical, paradigmatic worldview of bhava-9-Urisha. As usual with the [nīcha] chandra, it is wise to anticipate some moodiness and discontent arising from an incessant, rhythmically undulating urge toward self-transformation. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
= = =
Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Dhanus]
Budha-ruled amsha may have partnering challenges due to spousal immaturity [adolescent viewpoint] and grievance narrative [complaining]. Check condition of Budha. . In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Mithuna - Dvamdva traits such as
Mithuna = a merchant, businessperson, announcer, communicator, administrator, writer, publisher, explainer. Mithuna-9 = identified with guidance, doctrine, the credenda, ideology, and philosophical principles. Mithuna-9 = beliefs-oriented . They take a management approach toward global environments. The Mithuna Mate also adds a sibling-skill of cooperative verbal expression [Mithuna] into the partnership energy reserves, which eases collaborative discussion and teamwork within the alliance. Dhanus-Chandra = often focused upon matters of theory, belief, or higher understanding, albeit the perspective is emotional not intellectual. A global humanist, chandra-Dhanus needs large scale viewpoint integrated with Somana's routinized, localized, customary sensitivities. As karmesha, chandra-3 identifies with career, social position, and executive authority. Chandra-3 finds comfort in the siblings, the neighbors, the workmates, the ensemble. Dhanus-Chandra-3 may anchor oneself within a security-seeking communicative practice. Mithuna-9's skilled communication regarding the paradigms of belief may combine with Dhanus-Chandra-3's emotional need for conversation and scripting. The native and the mate both tend to be talkative. The mate may be a professor, preacher, priest, or proselyte (9). The union is often focused on Mithuna-9's need for humanistic engagement (9) while Dhanus-Chandra-3 takes a more pragmatic, detail-oriented, commercial role. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome. Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Makara-Draco]
In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9, include Karkata - Kadaga traits such as
Karkata = householder, defender, gardener, parent, caretaker, environmentalist, steward of the land. Dharmasthāna = worldview, paradigm of belief, all-encompassing perspective. Karkata-9 takes a protective approach toward matters of doctrine, theory, first principles, convictions, preaching, professorship, and public spiritual guidance. The Karkata Mate also adds a security-and stability orientation [Karkata] into the partnership energy reserves, which eases co-parenting and property ownership-stewardship within the union. Makara-Chandra = often focused upon social-status, lawful order, and hierarchies, albeit the concern is emotional not intellectual. Comfortable in roles = elite positions atop ranking pyramids, such as regulator, governor, legalist, law-upholder, order-imposer, director. Chandra-Makara needs dignified social achievement integrated with Somana's soft, routinized, localized, customary sensitivities. As ruler-of-9, candescent Chandra = emotionally attuned to universities, globalism, and broad philosophical understanding. Chandra-3 finds comfort in the immediate vecinity, the cohort, the team, the neighborhood. Makara-Chandra-4 may anchor oneself within a security-seeking, messaging practice. Karkata-9-partner's habitual orientation to guidance roles may combine with Makara-Chandra-3's emotional need for culturally anchored information delivery. Karkata-9 tends to be parentally protective + immersed in customary beliefs. The union is often focused on Karkata-9's need for engagement with ideological convictions or sacred teachings, while Chandra-3-Makara may take a planning, scheduling, schematics, commercial, instructional role. The couple are often found in inspirational communications work. Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome. EXAMPLE
EXAMPLE
Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Kumbha]
Intimate partnerships that operate emotionally on the Simha-Kumbha axis can be intensely oppositional. They must contend with the mutually incompatible shatru-graha agendas =
Due to this pattern-clash, combined with Chandra ruling 6th-from-Chandra, Kumbha-Chandra nativities may experience growth-challenges in the realm of agreements, trusts and treaties, and alliances. In childhood, the Chandra-Kumbha partner may have been expected to display community networking skills, economic pragmatism, and sensitivity to the needs of the group. The Simha partner may have been the adored jewel of their parents' or grandparents' eye (Simha adored) to whom the group served mainly as their audience. In addition to the preaching, professorial, patronizing, and doctrinal behaviors of bhava-9, include within expectations of the spouse, Simha - Leya emotional traits such as
Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
Learning Pathway Lifepartner-1 for [Chandra-3 [+ [Chandra-Meena] comforted by ancestral guidance = settled into rhythmic intuition = needs contemplative sanctuary Budha-ruled amsha may have partnering challenges due to spousal immaturity [adolescent viewpoint] and grievance narrative [complaining]. Check condition of Budha. In addition to the humanistic, paternalistic, professorial, philosophical and doctrinal concerns of bhava-9 , include Kanya - Parthya traits such as
Naturally, graha residing in bhava-9 + bhava-3 can significantly influence the outcome.
|
||
Pronghorn Antelope couple in Teton National Park, wyoming USA |
||
LifeMate-2 (if any) = bhava-4
often the retirement remarriage If multiple marriages are forecast, chandra-3 may enjoy a retirement remarriage bhava-4 Focus life-partnership-2 on 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 .
Primarily a parent, householder, gardener, caretaker.
Presuming benevolent graha in 4 and comfortable drishti into 4, the second marriage is often soothing 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 due to the dignity attending to 4 = 10th-from-7th. Mate-2 is typically, aprotective, caretaker spouse, often a schoolteacher, police officer, boundary patroller, building construction craftsperson, farmer, transportation agent, or other locally grounded profession. EXAMPLE -
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. However, if graha in 4 are challenging enough, lifepartnership-2 may be unsustainable. Attempts to secure a stable foundation can be overwhelmed by churning Rahu or other pernicious graha. One may be attempting to protect and shelter the lifemate-2, but the success of this parental endeavor may depend upon the nature of graha in bandhusthana.
Bhava-4 may contribute extra binding via one'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 LifeMate-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. Yet, LifeMate-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. Psychic precursors 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. |
||
LifeMate-3 (if any) = bhava-11 Conditions of the third marriage are often framed by narratives of bhava-11, including economic systems, social networking, voluntary associations, wages and revenues, and treasury distribution linkage. Lifemate-3 may be friendly, scientific, systematic, community-oriented, socializing, active in the collectivity, earnings-focused, oriented to associative gridworks Third lifemate may bear a resemblance to one's maternal grand-father due to third-lifepartnership = 9th-from-Chandra.
Lifemate-3 is typically gainful, goal-oriented, friendly, and socially connected. Nature of gains according to the rashi of 11. Example [Chandra-Tula] -- [Chandra-Arcturus] [[Chandra in classroom-3] = third alliance MITHUNA-11 = gainful communications roles, contains the complex and challenging [Arudra-Shani-yuti-Rahu-Puna] ruled by Budha-9
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 one's circle of associations. Psychic precursors 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 |
||
LifeMate-4 (if any) = bhava-6 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] Chandra in bhava-3 tends be be matched with a fourth lifepartner whose behavior patterns = military, medical, criminal, or ministry-of-service. Lifepartner-4 has the potential to develop a bhava-6 behavioral profile that is characterized by ailing, exploited, mistreated, betrayed, accused, addicted, unfair, or toxic conditions. The potential remains dormant unless activated by an energized graha.
However, bhava-6 being a serve-or-suffer vortex, the lifepartner may also choose a helping role which contacts the 6-environment in a socially honored way, such as physician, naurse, social-worker, pharmacist, military officer, health-care provider, criminal-justice worker, jail-keeper, criminal attorney. Example [Chandra-Tula] -- [Chandra-Arcturus] [[Chandra in classroom-3] = fourth alliance service-ministry satkona = Makara
The fourth lifepartner may demonstrate circumstances that are vicitimized, adversarial, ill, conflicted, medicated, criminal, toxic, enslaved, disagreeable.
Higher consciousness options may feature the spouse-partner's dedication to a ministry of service on behalf of the suffering. Specific nature of the service may be known via the rashi of 6 ++ nakshatra of 6 ++ any graha in 6. |
||
LifeMate-5 [if any] = bhava-1 Conditions of the fifth marriage are often framed by narratives of bhava-1 , such as i nnovation, new birth, core identity, sport and muscularity, pioneering action, physical appearance, propulsion, championship, speed, and vigor. Spouse-5 may be physically attuned, dynamic, winning, personality-identified, forward-moving, competitive, life-loving, active |
||
LifeMate-6 [if any] = bhava-8 narratives of surgery, identity-change, altered appearance, initiation, transformation due to severe illness
|
||
[How Readings Work] -- [Sample Sacred Jewels Ratna Recommendation] -- [Seva] |
file update = 11-Oct-2024 [Copyright © 1994-2024 by Barbara Pijan Lama] -- [Contact] -- [How to Request a Jyotishavidya Reading] Barbara Pijan Lama Jyotishavidya Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Shukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Calendar Nakshatra Navamsha Marriage Children Treasury 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] |
||