AUM som somaya namah
AUM hreem shreem chandraya namah
Learning Pathway of Relationships
Lifepartner Profile * Characteristics and Qualities
Comforted-by- conflict Chandra-6
The service-oriented, ailing, medicating, ministering, complaining, remedy-seeking personality of Chandra-6 tends to seek the companionship of a life-mate-1 who displays the distant, enclosed, identity-dissolving characteristics of bhava-12.
Radical Chandra in bhava-6
Mate-1 (if any) = bhava-12
Vya = distant. Vyayansthana = interiority, contemplation, sleep, invisible identies, walled environments (12).
Lifepartner-1 features a privatized personality. The lifemate seeks privacy, seclusion, isolation, cloister, research, meditation, distant worlds.
The partner may be invisible, self-sequestering, retreating, seeking sanctuary, disengaged from physical reality, dissolved, contemplative, head-in-the-clouds. Defining patterns may include withdrawing into sanctuary, such as hospital work (12). Need for insulation or escape,
Chandra-6 identifies with ministries of service, helping others, aid to the needy. Typically, Chandra-6 feels an emotional need for engagement with conditions of problematicity and imbalance. Often takes a role of nurse, apothecary, tender, lieutenant, minister, laborer, or caretaker.
6-12 = Typically, this is a quiet, hardworking couple who may not see much of each other.
Lifepartner-1 may be emotionally inaccessible. May be committed to a meditative lifestyle. Concerned with inner worlds,. Self-isolating. Often a reflective, distant personality who seeks emotional enclosure.
Lifemate may be primarily concerned with affairs occurring within non-material locations, such as
Spouse may be dreamlike, private, contemplative, clairsentient, imaginative
Conditions of the first marriage are often framed by narratives of bhava-12, such as
Lifepartner-1's primary identity is grounded through the worlds of dream guidance, sleep, imagination, and distant lands.
6th-from-7th-from-Chandra = 12th-from-Chandra
constitutional challenges within the union for Chandra-6 may include significations of bhava-5
;within the first lifepartnership 12th-from-Chandra = predisposition toward accusation, disappointment, disagreement, or distrust in matters of
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.
The spouse may experience imbalanced conditions in matters of romance, children, celebrity, entitlement, entertainment, applause.
For Chandra-6, the contentious bhava which is distinctively adversarial to the well-being of the spouse = putra-bhava-5
Depending on the nature of any graha located in bhava-5, there may be disagreement within the union on matters such as children (especially the eldest child), political campaigns, drama and art, and other issues related to celebrity, self-expression, or entitlement.
Occasionally there may be significant mismatch between the lifepartner and one's own eldest child.
The initial results for 7th-from-Chandra-6 lifepartnership-1 = may indicate a foreign-born (or deeply interiorized) spouse. The mate may maintain a socially-invisible identity, remaining as an inaccessible, dreamlike figure within the alliance.
7th-from-Chandra-6 often results in distancing, hospitalization, alienation, or long separations either physical or emotional.
6-12 alliances usually have a culture gap between the mates.
For Chandra-Kumbha, the alliance frames the first lifemate as a person overflowing with brilliant political intelligence who is nevertheless sidelined, sequestered, cloistered, or ignored. The partner may live in a beautifully appointed, regally elegant, political prison.
The salient feature of Chandra-6 marriage-1 = Chandra-6 marriage tends to lose one's identity into the decontructionist devolving (12) vortex of the first lifepartner.
Much depends on the rashi of 12 and any graha in 12. Overall However, the pattern is strongly influence by the identity-draining exercise of supporting a spouse who is energetically speaking a bottomless well of psychic consumption.
This yoga is well suited to primary disembodied spiritual partnerships with an ishtdevata, such as for those who take public or private religious vows of celibacy.
Those who embark on a conventional marriage may find that the imagination or distant-worldliness of the spouse has the effect of emotionally consuming one's own identity.
Candescent Chandra in bhava-6 does typically suffer the repeating rhythms of ailments and discomforts typical of Chandra-6.
Often health conditions of undulating Chandra-6 are in a state of permanent albeit fluctuating imbalance. Discomfort is due to emotional exhaustion from disputes, treachery, broken promises and overwork in servitude. The immediate cause of the dysfunction is the bhava which is Karkata.
The wounded-healer emotional agenda of Chandra-6 becomes a factor in marriage.
The spouse is often withdrawn from the native's concerns and may be less emotionally responsive due to the spouse's preference for seclusion within a research laboratory, while traveling in Other Worlds of the imagination or geographical, or while remaining in a state of meditation or private prayer,
Chandra-6 is fundamentally a service-oriented person. The first life-lifepartner for Chandra-6 nativities is described according to conditions in radical bhava-12. The lifemate may hail from a distant world, either geographically or culturally. If the mate is from one's own nation, it is likely that their background is defined differently in terms of foreign identity, such as an unapproachable worldview grounded in an un-interpretable religion, language, or other enclosed identity-shielding environment. (It is enclosed because the majority do not see it or understand it).
Another rendering of this yoga can be that the mate's life-force energy is enclosed within the realm of the imagination, contemplative reflection, spiritual guidance, or private prayer. The lifemate's identity may be inaccessible because the mate is imprisoned, detained in a distant land, or held in an asylum. Alternatively the mate may voluntarily sequester the self into a research laboratory, private library, or walled-in work studio.
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-6 this distinctively maritally contentious bhava 6th-from-12 = putrabhava-5 representing children, Politics, entitlements, and creative intelligence.
Depending on the nature of any graha located in bhava-5, there is likely to be disagreement within the union on matters related to children, performance arts, politics, and uniqueness of the self-expression.
Typically when Mangala occupies 5 and Chandra-6, the couple may quarrel over conflicting interpretations of child-raising, but if Shani occupies 5 there may be a staunch determination to endure in the union despite heavy resentment of the divergence of opinions about children.
It is possible that the spouse's enclosure away from the consensus reality has been generated by a mental illness. The spouse's origins or their primary identifying activities may be walled-in, invisible or inaccessible.
This yoga also provides the possibility that the primary life-partner is not embodied during the current lifetime, but is rather known only in a non-material form, and thus it is the most common arrangement for those who have taken religious vows of celibacy and service.
The first life partner indicated by bhava-12 may hail from a "distant place" either geographically, mentally, emotionally, or socially. The spouses are often living in two different worlds either physically or metaphorically.
The mate's personality may be difficult to understand due to that physical, cultural, or psychological distance.
Spouse might simply live in one's head in a state of private or imaginary isolation.
More typically, the mate may hail from a distant land, or from a "culturally invisible" section of one's own nation such as a different socio-economic class or different religion.
Life-mate-1 may be sequestered in a sanctuary space such as a research lab, artist's studio, hospital, campus, or prison * or in their imagination.
Life-mate-1 may be self-enclosing and cloistered in their own private environment .
Chandra-6 and their life-mate-1 might have a vague relationship due to lack of a shared language, shared culture, or absence of shared expectations.
Perhaps the distance is imposed via a framework of foreign folkways, ancient customs, and established cultural norms including religion or marriage roles.
Perhaps life-mate-1 is frequently hospitalized, or life-mate-1 is characterized by a sequestered, dreamlike, retreating, or self-isolating nature.
The first marriage may feel * Somana "unreal" emotionally. life-mate-1 tends to participate rather minimally in Chandra-6 primary social environments. Chandra-6 often responds to the invisible, distant mate with emotional disability (6) or distaste.
The spouse often finds retreat a sanctuary environment such as a library, research lab, meditation hall, art studio, sequestered space, or private compound. Perhaps the mate seeks quiet at the family estate or a discrete pied-a-terre. Or the mate may simply retreat into the head seeking sanctuary in the imagination or wander in a mental terrarium made from fond memories of a distant land.
The native and the mate may socialize separately, and each may be unaware of the other's doings.
Ironically, the emotional climate of second marriage = 2nd-from-Chandra = bhava-7 may feel more real contractually, more balanced in terms of social equity, more just and more publically validated (7th = 10th-from-10th) than the first marriage.
However, unless a second marriage is indicated, the first marriage can be expected to be the sole marriage; thus marriage in general has a quality of dreamy unsubstantial unidentified unreality which remains throughout the lifetime. Adapt this prognosis of course according to any graha in bhava-12 and also according to conditions of the 1-7 navamsha, bhava-7 and other factors.
Intuitive, clairsentient, spiritually-guided Bhava-12 indicates a Lifepartner-1 who is highly imaginative , often hearkening back to their distant origins. The mate may prefer to live in an enclosure such as a monastery, retreat spa, distant land, or fantasy world.
The mate's thoughts and frame of reference may drift imaginatively, or drift back to a distant land or a distant galaxy.
The mate tends toward invisibility, relatively to the native; However, strong graha in bhava-12 or ruler-of-12 may indicate a mate who is visible but characterized mainly by the characteristics of the ruler. Much depends upon the configuration of bhava-12, particularly the condition of its ruler the vyaya-pati.
In less fortunate cases, life-mate-1 may become increasingly isolated or out-of-touch with consensus reality while a compelling imaginary narrative defines that mate's worldview and experience. Delusions of persecution, grandeur, or other fantasies may characterize a mate who loses touch with the mainstream worldview.
If this marriage occurs, it is intended to facilitate meditation, imagination, and spiritual guidance for the native.
This spouse is a hold-over from a past-life. In the marriage connection, one is attempting to recover the past-life identity - perhaps an ancient language, religion, or culture. In the current life, after the initial reconnection, there may be little material basis for developing the relationship.
Spousal relationship never fully forms , due to the dissolving effect of Vyaya bhava upon karaka agents who inhabit this domain.
life-mate-1 is predominantly concerned with matters of distant lands, with the realms of the subconscious and the dream-world, with spiritual guidance, and with obtainment of sanctuary. Also life-mate-1 may maintain private relationships, private bedroom arrangements, or private environments that exclude the native.
Fortunate for the celibate religious, when the primary union is with the ishta-devata, as in this case Chandra-6 's imagination gains a positive role in developing the relationship. Similar bonds may form with a spiritual guidance figure who may have some degree of materialization but who is for most purposes distant and primarily accessed via the imagination.
The mate retreats within a private island and is not forthcoming.
Often the mate is perceived emotionally as draining of one's social vitality, a force subtly pulling the native into a life of obscurity. Much depends of course on which if any graha occupy vyaya-bhava-12.
It could be said that one born with the need to perform a ministry of service (Chandra-6) essentially marries to obtain a service connection to a distant world . (May be a physical-world or dream-world.) If there is no disruption in bhava-12, after marriage, every success may be expected; However, the distance must be protected, both physically and emotionally.
The first life-partner may be emotionally apprehended as an agent of invisibility, distance, or Dissolution and Loss . It may be difficult to establish a sustainable contract, due to the evaporating qualities of bhava-12, which = 6th-from-7th-from-lagna .
Lifepartner-1 may hail from a foreign land or distant culture which causes this partner to see things differently. Mate-1 may have a need for extended sanctuary such as meditation retreat, long periods of private research, living away from the native (either mentally or physically).
Perhaps mate-1 requires hospitalization, or perhaps though functioning adequately in the material world, emotionally this mate is living in a dream world.
Often mate-1 is emotionally experienced by the native as a sort of a "place-holder" who fulfills social roles but is so distant in their feelings that minimal interaction occurs.
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.
In-laws = Lifepartner-1's family
= 2nd-from-7th-from-Chandra = bhava-1. Therefore, the in-laws may be more supportive of one's vitality and physical identity even more than the rather retreating Lifepartner-1 who being the agent of invisible-dream 12 would tend to be rather unforthcoming of physical support.
Natural adversaries of life-mate-1 bhava-12 * one's children and one's peer-partners
The shad-ashtaka karaka for vyaya-bhava-12 =
The karaka role-players of 5 and 7 can be expected to behave less comfortably in regard to the life-mate-1.
Life-mate-1 may look toward one's children and political, dramatic, entertaining, or speculative adventures as enemies. Bhava-5 = 6th-from-7th-from-Chandra-6 * accuser or enemy of life-mate-1 . Bhava-5 = also 12th-from-Chandra -6 indicating a drain upon one's servitude, ailments and impoverishments. 12th-from-6th is a positive effect enhancing creativity and confidence. Thus the children, the creativity, the confidence, the radiance, and political self-central roles are uplifting to the native but adversaries of the life-mate-1 (12).
The animosity of the disembodied, sanctuary-seeking life-mate-1 toward one's self-central radiance can increase Chandra-6's existing proclivity to respond to re-dramatize their unique intelligence. Naturally, the conflict scenario becomes more dramatic if there are strong graha bhava-5.
Denizens of bhava-7 * 8th-from-12th * such as attorneys and advisers, legal contracts and agreements, and peer relationships in general, can also exhibit an unexpectedly transformative, eruptive, or upheaving effect upon the life-mate-1. Whereas spouse-1 may criticize one's children and creativity as adversarial to their quest for privacy and sanctuary; the advisers, attorneys, business partners, and other peers may criticize spouse-1 as adversarial to their quest for equity, alliance, and peerage * paréage. Naturally, the sudden-transformation scenario becomes more dramatic if there are strong graha occupy bhava-7.
Lifepartner-1 for Chandra-6 + Chandra-Meza * comforted by forward pursuit * settled into warrior rhythms * needs vitality
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Tula-Vanika 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.
Lifepartner-1 for Chandra-6 + Chandra-Urisha * comforted by precious values * settled into rhythmic gathering * needs luxury
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Vrizchika-Thriketta traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships
Lifepartner-1 for Chandra-6 + Chandra-Mithunaya * comforted by messaging * settled into rhythmic communications * needs mentality
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Dhanuzya-Haya 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-12 can significantly influence the outcome.
Lifepartner-1 for Chandra-6 + Chandra-Karkata * comforted by maternal soothing * settled into tidal rhythms * needs to protect
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Makara-Draco traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
Lifepartner-1 for Chandra-6 + Chandra-Simha * comforted by creative display * settled into dramatic rhythms * needs attention
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Kumbha-Ghata traits such as friendliness, orientation to large social assemblies (such as rallies and parties) and a preference for economic gainfulness in relationships
Chandra-Simha-6 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the animosity of Surya-and-Shani.. Chandra's ruler Surya promotes intelligence, politics, drama, special exceptions, individual entitlements, and gaming. Surya's arch-enemy Shani activates the 7th-from-Chandra = Kumbha, and Shani imposes lawful austerity. Shani has no tolerance for exceptions, entitlements, or bright light.
Lifepartner-1 for Chandra-6 + Chandra-Kanya * comforted by remedial service * sensitive to logical argument * needs to help
In addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Meena-Antya traits such as dreaminess, spiritualized intuition and a preference for social invisibility in relationships. Double-12 mate-1 (if any) = a distinctively meditative, other-worldly personality.
Add to the experience, the unequal, naturally fraught relationship between the Budha-ruled native and the Brihaspati-ruled lifepartner. From bantering 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-12 can significantly influence the outcome.
Lifepartner-1 for Chandra-6 + Chandra-Tula * comforted by ritual negotiation of agreements * sensitive to balance * needs to trade
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Mesha- Arya traits such as inventiveness, impatience, and a preference for action rather than words in relationships
Life-mate-1 = muscularly vital, inventive, competitive, energetic, kinesthetic, pioneering, and seeking championship through engagement with the primal propulsive force. Mesha is generally active and innovative. Often the mate is dominating in character and may be primitively unaware of their effect on others.
Mesha-12 primary identity is grounded through the worlds of dream guidance, sleep, fantasy, and distant lands. Mesha-12 can signal a partner who is withdrawn, concerned with inner worlds, or self-isolating. The privacy-seeking partner may be research-or-escape oriented. The mate seeks emotional enclosure. May be relatively inaccessible due to seclusion. Their winning activities may occur in distant lands, or via imagination.
Tula-Chandra-6 = focused upon ministries of service in matters of adjudication and settlement of accusations. Tula-Chandra-6 = emotionally focused on the rhythmically gracious balancing of unfair relationships. One negotiates in conditions of injustice or exploitation. While dignified, the service profession may be tiring due to its irresolvable conflicts. This is a hardworking couple who may not see much of each other.
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Urisha traits such as artistic sensuality, materialistic acquisitiveness, and a preference for luxury in relationships
Urisha = sense-pleasuring, collecting, hoarding-and-herding, collector, breeder, warehouser, librarian, storage. Urisha-12 = often a private personality (12) concerned primarily with research into values and conservation of lineage wealth. The Urisha-12 partner often hails from a distant land or foreign culture, or tends to be emotionally distant, pre-occupied, or sequestered.
Chandra-Ketta-6 may feel an emotional need to engage in either service or suffering. Driven by Kuja's propulsive energy, workaholism = common for those who choose the service route. Those who choose the suffering option may encounter substance-abuse or mental-health imbalances while attempting to medicate their internal conflict.
This couple is often found in multi-cultural settings where research is valued, or where contemplative privacy is required. Alternatively, they may hail from comparable backgrounds but live separately or secluded from each other.
As usual with the nichha-Chandra, the Urisha-12 partner may wisely anticipate some moodiness and discontent arising from Chandra-Ketta's incessant, rhythmically undulating urge toward self-transformation and rebirth.
Lifepartner-1 for Chandra-6 + Chandra-Dhanuzya * comforted by customary beliefs * settled into rhythmic received teachings * needs to feel wisely guided
in addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Mithunaya-Dvamdva 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.
Mithunaya = a merchant, businessperson, announcer, communicator, administrator, writer, publisher, explainer. Mithunaya-12 = often concerned with sanctuary, retreat, seclusion, research, isolation. Mithunaya-12 takes a management approach to matters of privacy, distant lands, invisibility, psychic enclosure, including hospitals, monasteries, and prisons.
The Mithunaya Mate also adds a sibling-skill of cooperative verbal expression [Mithunaya] into the partnership energy reserves, which eases collaborative discussion and teamwork within the alliance.
Dhanuzya-Chandra-6 = often focused upon matters of theory, belief, or higher understanding, albeit the perspective is emotional not intellectual. A global humanist, Chandra-Dhanuzya needs large scale viewpoint integrated with Somana's routinized, localized, customary sensitivities.
As the life-defining lagnesha , Chandra-6 identifies with service, conflict, injustice, and the victim role. Chandra-6 finds comfort in accusation, medication, and ministries of aid to the suffering. Dhanus-Chandra-6 may anchor oneself within a security-seeking remedial practice.
Mithunaya-12's skilled communication regarding private domains such as the bedroom, the meditation hall, or the dreamworld, may combine with Dhanuzya-Chandra-6's emotional outreach to the miserable. The mate tends to be talkative (Mithuna) + mainly invisible to the public (12).
Special Growth Challenges
Chandra-Dhanuzya-6 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, globalism, and doctrinal preaching. Professor Budha-the-Kumara = a Mithunaya commercialist more, oriented to daily cha,t and often insufficiently mature to grasp Guru's broad viewpoint.
From Brihaspati's wide perspective, his arch-enemy Budha is a superficial chatterbox. Wisdom-of-aeons Guru may develop frustration and contempt toward Budha's short attention span. Yet, from Budha's perspective, great Brihas-pati = a neutral sama-graha.
The primary animosities within the union = more likely to arise with Chandra-Dhanuzya-6. The Mithunaya-partner (12) may be more concerned with busy details occurring in a foreign land, or a research sanctuary, or communications with spirit guides (12).
Lifepartner-1 for Chandra-6 + Chandra-Makara-Draco * comforted by hierarchy * sensitive to class-status * needs ritual ordering
In addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Karkata-Kadaga traits such as a need for security, nurturing, caretaking, parenting, shelter, protection, roots, routines, stability, and a preference for home-based lifestyle.
Normally, the learning plan does require the repeating rhythms of ailments and disagreement of Chandra-6. Add to one's own crankiness, the withdrawing nature of the mate, and it might seem that the union is doomed. Yet typically the situation is manageable, due to the remarkable benefits of Vimala Yoga. Indeed, the mate may retreat into their imagination, a research laboratory, a distant land, an enduring meditation, or a dream-state. Yet the alliance may proceed with mutual appreciation for the security-and-stability provided by the partnership.
Karkata = householder, defender, gardener, parent, caretaker, environmentalist, steward of the land. Vyayasthana = interiority, contemplation, sleep. Karkata-12 takes a protective approach toward matters of privacy, seclusion, cloister, research, meditation, distant worlds.
The Karkata Mate also adds a security-and stability orientation (Karkata) into the partnership energy reserves, which eases co-parenting and property ownership 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-12, Chandra = emotionally attuned to invisible, walled environments (12). Chandra-6 finds comfort in ministries of service, helping others, aid to the needy. Makara-Chandra-6 may anchor oneself within a security-seeking practice of medicine, military, or social-work.
Karkata-12's habitual orientation to self-sequestering may combine with Makara-Chandra-6's emotional need for problematicity and imbalance. Karkata-12 tends to be parentally protective + withdrawn into sanctuary, such as hospital work. The union is often focused on Karkata-12's need for insulation or escape, while Chandra-6-Makara often takes a role of nurse, servant, or caretaker.
Lifepartner-1 for Chandra-6 + Chandra-Kumbha * comforted by networks * sensitive to connectivity * needs community
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 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 privacy-seeking, retreating, isolating behaviors of bhava-12, include Simha-Leya emotional traits such as solipsism, personal uniqueness, brilliant confidence, and a preference for being the center of attention in relationships.
The Simha Mate = a brightly charismatic, politically intelligent personality. To help determine the mate's level of radiant confidence, find one's own placement of Surya.
Kumbha-Chandra = often focused upon matters of collectivity, economics, and social distribution systems, albeit the concern is emotional not intellectual. Kumbha-Chandra = comfortable in roles such as community activist, large-group events coordinator, and fundraiser. Ghata-Chandra = needs friendly connection and social networking to be integrated with Somana's soft, routinized, localized, customary rhythms
As Vriddhi-pati-11, Chandra = emotionally attuned to the world of friendship, distribution systems, and social-progress goals Albeit, matters of 11, such as material achievement and marketplace revenue, are often fraught due to 11-Karkata = 6th--from-6. Kumbha-Chandra-6 may anchor oneself within a security-seeking clinical practice, often in a social-progressive context. Yet matters of participatory social-economics can be frustrating, and one may feel grumpy about that.
Simha-12's habitual orientation to interiority, privacy, and seclusion may combine with Kumbha-Chandra-6's emotional need to undertake helping agendas. The union is often focused on Simha-12's need for creative, political styles of living in sanctuary, while Chandra-6-Kumbha often takes a caretaking, service role in the relationship. The relative strengths of Surya-and-Shani should be consulted.
This pairing can support marriages in which the Simha person is comfortable with receiving celebrity attention while the Kumbha person is a devoted minister to the main attraction. Both partners require significant independence and time apart.
The 12-mate is typically a central figure in an enclosed environment such as hospital, monastery, retreat center, dormitory, hotel, or foreign land. The 6-native may specialize in medical, military, social-work, or other aid to the disadvantaged, often within a scientific, populist, or futuristic context.
Naturally, graha residing in bhava-12 or bhava-6 can significantly influence the outcome.
Lifepartner-1 for Chandra-6 + Chandra-Meena * comforted by ancestral guidance * settled into rhythmic intuition * needs sanctuary
In addition to the Other-worldly, distancing, private, invisible, secluded, and sanctuary-seeking behaviors of bhava-12, include Kanya-Parthya 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-12 can significantly influence the outcome.
Lifemate = a distant visionary, prone to traveling in far-off lands or seeking seclusion in a cloister or via the sanctuary of the imagination (12). Life-mate-1's primary identity is grounded through sleep, astral perception and clairsentience (Meena). May hold a status of permanent convalescence.
Chandra-6 is engaged in ministries of service or servitude (serve or suffer) approached via the application of craft and technique. Service is focused toward persons, animals, or planets who are being mistreated. Chandra-6-Kanya = usually sympathetic to those caught in the victim narrative, but argumentatively mentalized in their approach. One may be deeply attached to the process of logical argumentation and step-wise instructions. Thus Kanya-Chandra-6 may be celebrated intellectually even while the personal emotions are self-isolating.
The first life-partner, if any, = research-or-escape oriented. Partner may hail from a distant land. Often the life-partner is less visible or remains in the form of an etheric guide with no need to materialize. (Without losing energy into the materialization effort, the spiritual guidance can be maximally effective). Should the life-partner materialize (which happens when there are graha in 12) then the mate may be withdrawn, secluded, and imaginative.
Chandra-Meena-6 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.. vyaya-pati and ruler of 7th-from-Chandra = Professor Budha the Kumara, who is a student-figure more oriented to daily conversation and not yet 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 bantering 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-6 while the Kanya-partner (12) may be complaining about details of injustice in distant lands, mentally withdrawn into internal argument narratives, oblivious to philosophical or doctrinal conflict, perpetually in service to petty tasks in an enclosure (12).
Mate-2 (if any) = bhava-7
The second life partner = agent of emotionally effective contracts, harmony and agreement for the native .
The first life-mate is represented by the culturally-or-socially invisible, dream-like, and spiritually-guiding bhava-12. Typically, the general public knows very little about lifemate-1. The first life-mate has private, withdrawn or contemplative traits which may anchor marriage-1 into a distant, imaginative world.
The second life-mate by contrast is represented by the equity, equality, equability, and fairness of bhava-7. Often the second lifepartner, if indicated, is known for their traits of bargaining, contractual terms of agreement, and advising roles.
Naturally, much depends upon the strength of 2nd-from-Chandra, its ruler, and the karaka. For feminine nativities avowed second lifepartnership, see 8th-from-Guru. For masculine nativities avowed second lifepartnership, see 8th-from-Zukra.
Much depends naturally upon graha-in-7. Nevertheless, the overall structure of the second marriage is enduring and often professionalized or involving public leadership, because bhava-7 = 10th-from-10th and because the second lifepartnership usually occurs when the partners have achieved more social maturity.
The nature of the professional identity of the second spouse is often in the category of attorney, negotiator, bargainer, arranger, diplomat, match-maker, deal-maker, or trader.
Transition from life-mate-1 to life-mate-2
The first life-mate is represented by the imaginative, secluded environment of bhava-12. The first life-mate has withdrawn, often contemplative or research-enclosure traits which may anchor marriage-1 into an ongoing state of interpersonal distance and retreat from public visibility.
bhava-7 = 8th-from-12th. Emotionally Therefore, the second marriage indicates a significant upheaval and forced identity change (8) away from the privacy, seclusion, and sanctuary of marriage-1 and toward a new focus upon negotiation, bargaining deal-making, arrangement, and interpersonal trust .
Depending on the presence or absence of graha in bhava-7, the second life-partnership may be vigorously arbitrating (for example, Mangala-7). If bhava-7 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in interpersonal engagement and ability to reach agreement.
Second life-partnership may be emotionally triggered and sustained by deep memories of those figures associated with 2nd-from-6th. The psychically anticipated environment of bhava-7 for the second life-partnership includes agencies of bhava-7, including partnerships both business and personal; promises and trusts; equity and social visibility (7 = 10th-from-10th)
The ancient memories recall gender-equity, fairness in arrangements, and peer-to-peer justice in relationships; advising and consulting, negotiations and bargaining, and capacity to reach agreements in law court; scales and balances, exchanges and contracts; physical body's external sexual pleasure organs.
Supplementing the material qualities of 2nd-marriage = radix bhava-2, Moon-Mens in bhava-6 gives an emotionally negotiating 2nd-marriage partner
Mate-2 may be an attorney, advocate, negotiator, arranger, middle-man, or deal-maker. Depending upon Graha in 6, the bargaining match-making behaviors may be dynamic or gentle, high-visibility or less prominent.
Nevertheless, mate-2 = an agent of partnership and arrangement. Or, mate may be a broker, middleman, representative, attorney. Can also be a boss-figure who relies on peer cooperators or peer advisers (10th-from-10th). May be a setter of fair pricing [Zukra] or values-negotiator. Check the yuvati-pati for more characteristics.
Or, the mate may be a person who is architecturally minded, such as a designer or scientist seeking balanced structural patterns in nature.
Character of the second marriage depends very much upon the nature of
If bhava-7 has no residing graha the default outcome is more quiet; look then to the yuvati-pati for further profile information.
bhava-7 = essence of contractual agreements and alliance for mutual benefit, social respect, treasures and pleasures.
Naturally, any graha in 7 will affect the forecast for the second life-partnership.
Mate-3 (if any) = bhava-2
Conditions of the third marriage are often framed by narratives of bhava-2, such as enrichment, family genetics, stock and storage, archives, lineage knowledge, memory. containment of assets, database and historical records, speech-and-song, precious collections, pricing and valuation.
Spouse-3 may be treasure-collecting, values-oriented, banking, archiving, warehousing, preserving
Third lifemate may bear a resemblance to one's father due to 9th-amsha
Life-mate-3 = agent of treasuries accrual, development of stores of historical, cultural, and artistic values, and establishment of a family lineage.
Emotionally triggered and sustained by deep memories of 9th-from-6th = bhava-2
family history, speech, truth or lies; food and food storage; oral tradition and song, one's own moral and aesthetic values, knowledge of history, art collections, wealth, and knowledge of languages; mother's family history; physical body face, neck, jaw, mouth, teeth, tongue
Moon * Mens in bhava-6 gives an acquisitive marriage-3 partner. This person reflects one's own unconscious beliefs regarding historical memory, acquisition and lineage values-fulfillment .
Mate-3 may have an especially attractive face and voice - depending of course upon any existing graha in bhava-2. Uncomfortable graha in bhava-2 may suggest infidelity, restless discontent, or hidden sexual behaviors which cause upheaval of the marriage contract, due to 2nd = 8th -from-7th-from-lagna.
On the positive side, the second spouse is also likely to have a stronger affinity with one's own family lineage, sharing a heritage, a language, a cultural history, and a set of core values similar to the native's own upbringing (bhava-2 = kutumbha, family lineage).
third lifepartnership, if any, is psychically anticipated and emotionally motivated by acquisition of financial well-being and knowledge-treasuries.
If primary marriage to the ishta-devata, a highly tantrik expression of the marriage vow.
Mate-4 (if any) = bhava-9
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
Conditions of the fourth marriage are often framed by narratives of bhava-9, including global interpretive paradigms, theory, expansive worldview, credenda, higher understanding, sangha of believers, faith communities, sacred teaching, fortune and patronage.
Spouse-4 may be philosophical, outward-looking, priestly, patriarchal, principled, humanitarian, wise.
Example of 4th-from-Chandra = Tula-9
|OLDER MATERIAL TO BE INTEGRATED|| Marriages for Chandra in Bhava-6 |
mate brings forth emotional content of native's bhava-12
Chandra-6 feels that the mate (12) lives in one's own private world. (12) The partners may experience the feeling of beingmutually emotionally overburdened and exhausted.
barring other polarizing catalysis with bhava-7, = stronger prognosis for equality and agreement in marriage-2
Expectation of Toxicity and argumentative conflict in the emotional levels of married life.
The main polarizing catalysis related t the placement of Chandra in the maha-dusthamsha = Chandra-6 ABSORBS a wide variety of life's Argumentative conflict into oneself.
In 12th-from-7th, Chandra is particularly vulnerable to absorption of marital conflict expressing the unverbalized negative imagery of the spouse, which can make Chandra-6 exhausted and sick.
first marriage is emotionally triggered and sustained by deep memories of 7th-from-6th = bhava-12:
second lifepartnership is emotionally triggered and sustained by deep memories of 2nd-from-6th = bhava-7:
marriage and partnership; promises;
remembered sexual and peer-advising relationships; advising and counseling, consulting, bargaining and negotiations; capacity to craft agreements in law court; scales and balances, exchanges and contracts; physical body's external sexual pleasure organs
Supplementing the material qualities of 2nd-marriage = radix bhava-2,
Candescent Chandra in bhava-6 gives an emotionally negotiating 2nd-lifepartner
spouse brings forth emotional content of native's bhava-12
One with Soma in Ari bhava feels that the spouse lives in one's own private world (12).
Meanwhile one feels emotionally enslaved to petty labor (6) or medical disability (6).
Unless another more positive graha joined the easily-influenced Soma in 6, the partners are emotionally alienated and mutually distrustful with the native brining in emotional expectation of natural logic of collapse of the union.
one's own parents [Chandra] were rarely in a healthy state of accord, and the native naturally expects to repeat this "natural" cycle in one's own marriage.
barring other polarizing catalysis with bhava-2, there is a more positive prognosis for equality and agreement in marriage-2
file update = 18-Jan-2021
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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."
~~ First Epistle to the Corinthians 13: 4-8 [Jerusalem Bible]