Lifepartner Profile * Characteristics and Qualities
The publicly visible, hierarchical, orderly, responsible, socially regulating and institutionally-oriented Chandra-10 = emotionally attuned to narratives of social duty, seniority, leadership, and executive authority to make decisions on behalf of those in the lower levels of the hierarchy .
Chandra-10 tends to seek the companionship of a 4-ish partner who has a foundational, sheltering, caretaking, parental, environmentalist, grounded, rhythmic, home-based lifestyle.
Radical Chandra in 10
Chandra-10 is fundamentally a leadership-oriented person who feels most comfortable in high-visibility public or symbolic roles. The first life-lifepartner for Chandra-10 is described according to conditions in the secure, grounded, educational, safe, protected, childhood-home environment of bhava-4.
The first life-partner may be emotionally apprehended as an agent of parenting, house-holding, sheltering, schooling, ethnic roots, familiar rhythms, and cultural foundations for the native .
MARRIAGE partnership support expectations
7th-from-Chandra-10 generally expects the marriage partner to provide social stability, security, shelter, and schooling. The partner = an anchored person, an environmentalist, a parent, a caretaker, a citizen, a house-builder, a homemaker, who prioritizes the garden, the kitchen, the household, the city or village, and the welfare of the local environment.
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-10 the contentious bhava which is distinctively adversarial to the well-being of the spouse = dharma-bhava-9 = one's paradigm of belief, father-figures, principled beliefs, ideology, theory, or doctrine.
Depending on the nature of any graha located in bhava-9, there is likely to be disagreement within the union on matters such as the native's own father and father-figures, the native's own approach toward the expectations of fatherhood, the native's philosophical or theological convictions, and other issues related to doctrine and indoctrinators.
Life-Mate brings forth emotional content of native's bhava-4.
Chandra-10 marries a spouse deeply rooted into the basis of one's childhood ethnic culture. Barring polarizing catalysis in bhava-4, the spouse is a protective environmentalist, gardener, kitchen-loving, customary, and sheltering.
Even if there are required events of polarizing catalysis in this generally stable union, it may be difficult to exit this arrangement due to the strength of roots which bind = bandhu bhava-4 often with extra binding from the one's mother .
It could be said that one born with a high level of public visibility and the need to take iconic positions is essentially getting married to obtain a housekeeper and parent for raising one's children.
If there are no challenging graha in bhava-4, following the marriage, every success may be expected in establishing a supportive home life. Life-mate-1 maintains a comfortable routine in the dwelling.
Life-mate-1(if any) establishes the foundation of the household , anchors the family, and is respected *within* the household (not necessarily in the broader society) due to the dignity granted by the native to this important partner = 10th-from-7th.
If graha in 7th-from-Chandra are particularly strong, distinguished support emits from the home base via the capabilities of the home-protecting spouse.
Naturally, bhava-4 must be well-disposed for the positive auspice to yield material fruits.
For Chandra-10 , whatever is occurring in bhava-4 will be mirrored by both the mother and the schoolteachers (bhava-4) and the first life-partner (7th-from-Chandra-10).
7th-from-Chandra suggests a marriage in which the spouse behaves in traditional ways, is security-oriented, and is rooted in the home culture. the native meanwhile is more involved with public duties and leadership roles.
A traditional division of marital labor, with mother being the home parent and father engaged in public life, is well supported for a masculine nativity with Somana-10. Whether male or female, the native may prefer their partner to be the primary parent, and be more comfortable in the role of the public "face" of the marriage with a spouse who works quietly at home.
The spousal preference, indicated through Bhava-4, emphasizes domestic qualities and seeks security . This guardian spouse may display deeply rooted patriotism and nesting behaviors.
Spouse is involved with property and vehicle Ownership , the ethical indoctrination level of education which provides cultural manners, diplomas, and licensing; and defense of the homeland.
One's emotional relationship to the spouse strongly resembles one's emotional action-reaction toward one's mother (whether the spouse is male or female).
The spouse is an important part of one's experience of deep ethno-cultural roots , emotional security, and a sense of belonging to a people and a place.
First marriage is emotionally triggered and sustained by deep memories of 7th-from-10th = bhava-4:
Natural adversaries of life-mate-1 bhava-4 * one's father-guru and one's friends
The shad-ashtaka karaka for sukha-bhava-4 =
The karaka role-players of 9 and 11 can be expected to behave less comfortably toward the life-mate.
Life-mate-1 may look toward one's father and principles of doctrine as enemies. Bhava-9 = 6th-from-7th-from-Chandra-10 * accuser or enemy of life-mate-1 . Bhava-9 = also 12th-from-Chandra -10 indicating a drain upon the native's public reputation and respect. Thus the father, the guru, the professor, the preacher, and the tenets of one's belief system whether religious or ideological become energy drains upon both the native's public standing and the stability of life-mate-1 (4).
The animosity of the routinized, security-seeking life-mate-1 toward the native's globalism can increase Chandra-10's existing proclivity to respond to spousal criticism by re-philosophizing their doctrine, beliefs and worldview. Naturally the conflict scenario becomes more exaggerated if there are strong graha residing in bhava-9.
Denizens of bhava-11 * 8th-from-4th such as elder siblings, friends, and situations of economic participation, can also exhibit an unexpectedly transformative, eruptive, or upheaving effect upon the life-mate-1. Whereas spouse-1 may criticize one's father, guru, or professor as being adversarial to the home-stabilizing interests of spouse-1; indeed the elder sibling, friends, or economic networks may criticize spouse-1 as adversarial to their economic and social interest in having the native participate more fully in community networks. Naturally the scenario becomes more dramatic if there are strong graha residing in bhava-11.
If there is a second marriage, the second spouse (11) sees the first spouse (4) as an enemy because mate-1-bhava-4 = 6th-from-bhava-11.
|Additional spousal characteristics derived from the rashi of 7th-from-Chandra-10 * bhava-4||
Life-partner-1 for Chandra-10 + Chandra-Meza * comforted by rhythmic forward pursuit
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, 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. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Vrishabha * comforted by rhythmic historical tonal values
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, include Vrizchika electro-magnetic emotional traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Mithunaya * comforted by rhythmic signal messaging
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, 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-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Karkata * comforted by rhythmic tidal maternal soothing
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, include Makara-Draco emotional traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Simha * comforted by rhythmic creative display
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, include Kumbha-Ghata emotional traits such as friendliness, orientation to large social assemblies (such as rallies and parties) preference for economic gainfulness in relationships.
Naturally, graha residing in bhava-4 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 4 = education, housing, infrastructure, cultural foundations. Shani wants a regulated system, has little tolerance for exceptions, entitlements, individual foibles, or special bright lights. Chandra-10's lifepartner represented by Surya's arch-enemy Shani = a work functionary identified with establishment of local order. The Surya-ruled native (10) is often the center of attention in the 10-environments such as governance, directing, and executive roles. This pairing often supports political couples, with the 10-partner entertaining and leading while the4-partner focuses on economically (Kumbha) oriented home support.
Life-partner-1 for Chandra-10 + Chandra-Kanya * comforted by rituals of remedial service
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, 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 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-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Thula * comforted by rhythmic negotiation of agreements
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, include Mesha-Arya emotional traits such as inventiveness, impatience, and a preference for action rather than words in relationships. Naturally, graha residing in bhava-4 can significantly influence the outcome.
In addition to the environmentalist, parental, and patriotic sensitivities of bhava-4, include Vrishabha-Urisha electro-magnetic emotional traits such as artistic sensuality, acquisitiveness and a preference for luxury wealth in relationships. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Dhanuzya * comforted by rhythmic catechesis of belief
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, 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. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Makara-Draco * comforted by rhythmic hierarchical ordering
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, include Karkata emotional traits such as a need for security, nurturing, caretaking, parenting, shelter, protection, roots, routines, and a preference for home-based lifestyle in relationships. "Double-4" for this mate-1 suggests a distinctively grounded, home-based, shelter-seeking personality who might dislike public roles but who nevertheless can support their significant-Other's public career. Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + 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 (10) Shani's responsible, systematic, economically oriented Kumbha paradigm, versus (4) Surya's self-important, radiantly confident, inherently political, attention-demanding Simha paradigm.
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.
In addition to the protective, parental, routinized, nourishing behaviors of bhava-4, include within the expectations of the spouse Simha-Leya emotional traits, such as solipsism, personal uniqueness, brilliant confidence, and a preference for being the center of attention in relationships.
It is a splendid pairing for high visibility political marriages which require entertaining and social outreach, particularly when it is the wifely partner who has Kumbha-Chandra. When the husband-figure has Kumbha-Chandra, Surya must be strong in his nativity to brighten Surya's charm,
Naturally, graha residing in bhava-4 can significantly influence the outcome.
Life-partner-1 for Chandra-10 + Chandra-Meena
In addition to the anchoring, stabilizing, foundational, environmentalist and patriotic sensitivities of bhava-4, 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-4 can significantly influence the outcome.
Life-Mate-2 (if any) = bhava-11 |
8th-from-7th from Chandra-10
Due to the geometry which matches any potential second publicly avowed alliance contract to the native's programming for friendly, community-oriented, socializing, earnings-focused, systematic bhava-11, conditions of the second marriage are often framed by narratives of economic activity, social networking, voluntary associations, wages and revenues, and wealth distribution linkage.
Naturally, any graha in bhava-11 will profoundly affect the personality expression of life-mate-2. Conditions applying within radical bhava-11 are also definitive of the social-material conditions of the second marriage.
However, the dominant experience of marriage is emotional. Therefore, the profile of 2nd-from-Chandra gives what is usually the most important information about the second life-partnership, which is the quality of the emotional experience.
The second life-partner = agent of Goal Achievement and Profitable Gains (11). The second life-partnership is emotionally based in friendship while working toward shared goals.
Transition from life-mate-1 to life-mate-2
The first life-mate is represented by the explicitly home-based and localized bhava-4. The first life-mate has parental, parochial, and patriotic traits which may ground marriage-1 deeply into the place of settlement and provide a stable base for family life.
bhava-11 = 8th-from-4th electro-magnetic emotionally Therefore, the second marriage indicates a significant upheaval and forced identity change away from the home-based customs of marriage-1 and toward a new focus upon community, friendship, and social-economic networks-11.
Depending on the presence or absence of graha in bhava-11, the second life-partnership may be vigorously goal-achieving (for example, Mangala-11). If bhava-11 is unoccupied, the second life-partnership may be more quiet in its expression.
Life-partner-2, if any, is indicated through Bhava-11. Life-partner-2 has profitable, goal-achieving qualities. life-partner-2 develops marketplace associations and networks of mutually gainful connections . life-partner-2 may have a social vision of connecting people to increase opportunities for more participants. life-partner-2 attends gatherings, rallies, fayres, and conventions of like-minded folk..
One's emotional relationship to life-partner-2 is emotionally similar to one's bond with an elder sibling. life-partner-2 is a mentor and supporter. life-partner-2 is an important part of one's community network and one's path to achievement of goals .
Because bhava-11 = 5th-from-7th-from-radical-lagna, the overall tenor of the second life-partnership tends to support features of partnership that are romantic, poetic, political, glamorous, charismatic, and favorable toward any children that may be involved regardless of parentage.
The bhava-11 lifemate-2 is often quite markedly of the people. This mate often understands the plebiscite and has valuable social networking skills, in addition to basic friendliness.
If a nativity featuring Chandra-10 contains indications of a second marriage, it is quite likely that life-partner-2 would be a friend (11) belonging to one's existing linkage network of distributed associations.
Naturally however, if there are challenging graha in bhava-11, the public facade of the second marriage will enact those challenges.
If Shani occupies 2nd-from-Chandra, then qualities of age, experience, maturity, and perhaps rigidity may be expected along with a Shani-style dislike of the limelight.
Second life-partnership may be emotionally triggered and sustained by deep memories of 2nd-from-10th = bhava-11
The psychically anticipated general environment of bhava-11 includes:
Life-Mate-3 (if any) = bhava-6 |
8th-from-8th-from-7th from Chandra-10
Due to the geometry which matches any potential third 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.
Third lifemate may bear a resemblance to one's father due to 9th-from angle.
The third life-partner = an agent of animosity, illness, and debt for the native . The debt or guilt need not be financial; it may be electro-magnetic emotional debt.
It may be difficult to establish a sustainable and equitable contract, due to the adversarial and servitude qualities of bhava-6 which = the contract-dissolving 12th-from-7th-from-lagna. Often the third lifepartnership has qualities of social marginalization or inequity in the alliance.
Chandra in bhava-10 may find oneself unable to fully enjoy a third marriage. Mate-3 may be a medical professional, also law enforcement, military, or criminal attorney with a ministry of service supporting people who suffer from internal and external conflict. Perhaps the third mate is very argumentative, or indulges in blaming behaviors.
The disharmonies which define the third mate's service environment can infiltrate their personal lives. However, in telligent placement of psychic boundaries can relieve much of this inadvertent toxicity if properly applied.
Life-partner-3 indicated through Bhava-6, has unbalanced emotional qualities. Life-partner-3 may experience deep-seated, chronic illness (often digestive in origin) or possibly profound and irremediable pain.
Life-partner-3 tendency to self-medicate. Life-partner-3 is involved with medical, legal, police, or social welfare professions.
Care of servants and animals; "helping professions ". Life-partner-3 identifies emotionally as a victim or is committed to professional service of victims. Life-partner-3 self-perceives as an exploited entity albeit providing a service.
Life-partner-3 is an important part of one's experience of internal and external imbalance-seeking-a-remedy, conflict causing and loss of agreement.
Third life-partnership may be emotionally triggered and sustained by deep memories of 9th-from-10th. The psychically anticipated environment of the third life-partnership may include the typical features of bhava-6:
8th-from-8th-from-8th-from-7th from Chandra-10 = bhava-1
Due to the geometry which matches any potential fourth public-alliance to the native's programming for physically attuned, personality-identified, forward-moving, competitive bhava-1 conditions of the fourth marriage are often framed by narratives of innovation, new birth, core identity, sport and muscularity, pioneering action, attribute-package identity, joy of direct action, championship, speed, and vigor.
In the event of a fourth public marriage, the partnership may be surprisingly compatible due to the roulette wheel having spun to the habitual, soothing, familiar, comfortable 4th-from-Chandra
The 4th lifepartner may be remarkably similar to the native in status-attribute-package personality Likey also, the mate thrives in a similar social-cultural-physical environment.
In addition, the fourth marriage may be highly supportive and compatible because for Chandra-10, marriage-4 matches the radical lagna kalpasthana-1.
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
the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra
|Due to the geometry which matches any potential fifth public-alliance to the native's programming for the secretive, confidential, tantric, rejuvenating, rebirthing, camouflaged bhava-8. conditions of any fifth marriage are often described by a narrative of undisclosed assets, classified information, hidden rliaisons, 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.|
file update: 19-Jan-2020
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"Love is always patient and kind; it is never jealous;
love is never boastful or conceited;
it is never rude or selfish;
it does not take offense, and is not resentful.
Love takes no pleasure in other people's sins but delights in the truth;
it is always ready to excuse, to trust, to hope, and to endure whatever comes.
Love does not come to an end."
~~ 1st Epistle to the Corinthians 13: 4-8 [Jerusalem Bible]