AUM som somaya namah
AUM hreem shreem chandraya namah
Learning Pathway of
Profile Characteristics and Qualities
Characteristics and Qualities
Private, withdrawing, imaginative, sanctuary-seeking, research-oriented Chandra-12 tends to seek the companionship of a partner with pronounced qualities of aribhava-6.
See below for more precise definition of the Chandra-based relationship polarity, including effects of the rashi of 7th-from-Chandra.
LifeMate-1 undertakes a mission of service, to self or to others.
The mate may need to be ever-assisting, feeling exploited, ailing, conflicted, indebted, accusing, criticizing, reciting the victim narrative [story of being eaten] , miserable, complaining, seeking remedies but not satisfied, seeking security in medical-military-ministries. Deep emotional service affinity seeks states of betrayal, toxicity, misalignment, and suffering. Sensitive to pain, they come to soothe, to medicate, and to help.
7th-from Chandra in bhava-12
Public Figure Examples
LifeMate-1 [if any] = bhava-6
Mate goes along one of two ways on the serve-or-suffer Learning Pathway-6.
or needs assistance
[Chandra in bhava-12] is harboring deeply anchored, often subconscious [12 expectations that the marriage partner is affiliated with the 6-environments of disagreement, accusation, toxicity, and/or service ministry.
Graha in 12 are critically important.
In the simplest case, the lifemate may suffer from injury or disease.
The lifepartner may display noble traits to the public, according to graha-in-6. However, the authentic feelings within the marriage are often adversarial due to the direct, or passive-aggressive, warlike conduct of life-partner-1.
One tends be be matched with lifepartners displaying  behavior patterns, such as military, medical, adversarial, criminal, helping-assisting, ministry-of-service.
First lifepartner often develops a bhava-6 profile defined by ailing, exploited, mistreated/mistreating, accused/accusing, unfair, addicted, litigious, enslaving, or toxic conditions.
LifeMate-1 may suffer from profound illness, exploited status, or social marginalization. Even when the social status is exalted, the lifepartner may find the union intolerable or dissatisfying. >LifeMate-1 may also suffer from self-injury due to lifestyle choices, including addictions -- whether in subtle psychological ways or more obvious physical conduct.
Lifepartner may have a humble service lifestyle which makes them vulnerable to exploitation.
Ari-sthana denotes a serve-or-suffer vortex. The first lifepartner may choose either the serve-option or the suffer-option..
The lifemate may choose a helping role which interacts with the 6-environment in a socially honored way, such as physician, nurse, social-worker, pharmacist, military officer, health-care provider, criminal-justice worker, jail-keeper, criminal attorney, and many other varieties of professional helper.
Whether as the harmer or the harmed, >LifeMate-1 enacts a narrative of imbalance and unfulfilled agreements.
The avowed relationship is usually affected by a culture of servitude, blaming, and grievance - or simply by the reality of the suffering of the mate. Overtly or covertly, >LifeMate-1 may have an axe to grind.
Yet, for those with high levels of awareness, the relationship may be uplifted by the lifemate's purity of spirit expressed as dedication to a profound ministry of service. The inherent interiority of the Chandra-12 native may, in any case, lead to a lifetime spent in the sanctuary of prayer, and a dispreference for marriage overall.
Most commonly, the alliance features a mixture of well-intended aid-and-assistance, along with an underlying blaming resentment arising from the personal history of >LifeMate-1 [which, recognized or not, matches the core expectations of Chandra-12] .
As always, consciousness is the determiner.
Most ministries to the needy and hurting do absorb some of the ambient misery of the condition.
Therefore, the helper lifepartner may appear as adversarial or disagreeable. The partner may be sick or injured more often than average.
Nevertheless, higher consciousness may shape a praiseworthy dedication to a ministry of service on behalf of the suffering. Naturally, they may become a bit cranky doing this sacred aid work can make a person sound and act a bit cranky. But the frustration caused by doing a difficult service in the fields of the lord does not produce the blaming toxicity of one who is personally identified with the victim mind.
Specific nature of the service may be known via the rashi of 6 ++ 6th nakshatra ++ any graha in ripu-sthana-6.
Graha in 6th-from-Chandra may, surprisingly, benefit the relationship because bhava-5 [children, creativity, entitlement, games] . All activities of bhava-5 occur in 12th-from-7th-from-Chandra, which drains the vitality from Aristana itself. Therefore, responsibilities flowing from the production or acquisition of children may sustain a disagreeable partnership for a long time.
Chandra-12 = fundamentally a private, contemplative person who feels most comfortable in an enclosed environment. The mother is a private person and one requires a measure of sanctuary in daily life. If blessed with a retreating Chandra-12, even a prominent public personality must set their calendar to ensure a daily time for meditation or private prayer.
[Chandra in bhava-12] feels comfortable in enclosed environments such as research laboratories and private libraries, monasteries and dormitories, meditation halls and secluded chapels, natural sanctuaries which provide invisibility, such as a private bedroom or hotel room.
Behavior such as inscrutability, distancing, need for privacy, and identity-erosion may characterize Soma in vyayabhava-12.
Due to the imagery of partnership-expectations being stationed in bhava-6, Chandra-12 may be only rarely satisfied with the partner's performance.
However, there are often comforting potential compensations related to the rulers of 12 and 6, graha in 12 and 6, and consoling potentials for remarriage.
Also, if the partner is actively engaged in a service ministry such as professional medicine, military officer, or social worker, then the partner's need to generate conflict can largely absorbed by their professional environment, and interpersonal arrangements may benefit.
In the first marriage, there may be challenges such as suspiciousness based on pre-existing disappointments which undermine a sustainable mutual trust. The visible, recognized, cultural identity marital contract may be perpetually in a dissolving state, due to the evaporating qualities of bhava-12, which = 6th-from-7th-from-lagna .
Hurt feelings and Expectations of mistreatment
According to prevailing conditions in bhava-6 which may describe an ailing, conflicted, polluted, problematic, victimized or exploited reality, the overall profile for the first life-lifepartner for Chandra-12 can be described.
Suggests an ill, disagreeable, indebted, criminal, or addicted first-marriage partner ** or at a higher level of consciousness, this same yoga indicates a partner who is engaged in a conscious ministry of service. If conditions in bhava-6 are honorable [as they usually are] then the lifepartner may present a socially admirable ministry of service based in skilled offerings to the broken [such as fixing broken things or people] . Those inspecting the marriage performance may find reason to praise the spouse for a worthy contribution to the needy.
The public facade may vary from the day-to-day operation of the partnership. There is often a script of accusation, litigation, indictments, or betrayal not only from the lifepartner but from other levels of emotionally trusted equity such as close colleagues, close friends, and business partners. Chandra-12 is defensive and one may defend the polluted, ill partner even as one feels the suffering of accusation.
Chandra-12 often undertakes marriage as a conscious or unconscious ministry of service. Drishti into bhava-6 is definitive; the ruler of 6 and the ruler of 12 must be carefully considered. As well, the behaviors of the rulers of Svamsha and navamsha-7 [as these rulers behave within the D-1] contribute part of the picture of the spousal characteristics.
Even with adjustment of the profile after assessment of contributing factors from various lagna-pati such as ruler of Svamsha, the fact that 7th-from-Chandra = bhava-6 establishes the broad framework that the marriage itself, and the marriage partner, derive their character from the native's dedication to a ministry of service. The service is focused upon the needy spouse. Chandra-12 is emotionally predisposed to attempt to satisfy the spousal need [Chandra need] . Yet, the needs of bhava-6 are so profoundly conflicted, and often made complex by social, mental, or physical toxicity, that the prognosis for lasting marital satisfaction is considerably weakened.
Naturally, any graha located in radical bhava-6 become significant elements in the spousal profile.
The situation is typically much improved when the mate has a professional ministry of service, such as medicine, military, social-pastoral work, or other commitment toward helping the victims. However, without the ministry of service the spouse tends to be victim-identified and often repeats a narrative of grievance.
Despite sincere goodwill and positive intention, marriage to the denizens of bhava-6 may be challenged by the ailments, injuries, debts, conflicts, infidelities, jealousy, accusations, animosities, pollutions, or addictions of the mate. Naturally, the ruler of bhava-6 is definitive.
LifeMate-1 may work = public-interest litigator, labor union, medicine, or social work
The second life-partner [if any] may be emotionally apprehended as an agent of vital affirmation of [Chandra in bhava-12's] core values, their physical body, and their personality. Second marriage [if any] is typically easier, more validating, and more athletic than the first life-union.
6th-from = constitutional challenges within the union = partnership predisposition toward accusation, disappointment, disagreement, or distrust
If the partner becomes significantly sick, Chandra in bhava-12 may generate calm soothing caretaking patterns, which may dissolve all resentment and allow the partners to flow smoothly in their union. Illness of the lifemate is often an outcome.
If there are misalignments of expectation in the first marriage, profile detail regarding the spouse's mental or behavioral imbalances may be garnered from examination of the 6th-from-7th-from-Chandra = [12th-from-Chandra] .
For Chandra-12 this maritally contentious bhava 6th-from-6th = labhasthana-11 representing social-material goals, community engagement, and economic earnings.
Depending on the nature of any graha located in vriddhibhava-11, disagreement within the union may arise on the matter of the Chandra in bhava-12 native's paternal relatives  , right livelihood, marketplace revenues, social networks, choice of friends, and means of income.
From the Chandra-12 perspective, LifeMate-1 may feel [Somana, feeling] like an adversarial agent of animosity, betrayal, illness or feebleness, pollution, exploitation, servitude, or indebtedness. The mate may be working through a lifetime characterized by recurring internal argument and disagreement, by illness mental or physical, including self-medication and addiction, by financial imbalance, by exploitation or enslavement, or involvement in the world of crime.
Alternatively, when conditions in bhava-6 of the nativity are comfortable [or as comfortable as possible since bhava-6 defines conflict and imbalance] then the mate may perform admirably as a minister of service such as a physician, pharmacist, military officer, social worker, environmental defender battling pollution, criminal attorney, or other agent of compassionate aid to the disenfranchised victim narrative [story of being eaten] .
Unions may experience rhythmically frequent emotionally driven disagreements  . If difficult graha might occupy the sat-kona * 6th angle, partner could exhibit criminal tendencies. However, Most of the imbalance-seeking-a-remedy is not social but rather emotional, and interior to the sensitive feelings of the partner.
The partner may seem unsatisfiable. Or the partner is ever-ready to present an argument  which contains accusations, allegations, recriminations.
Chandra-12 is born with a research-study orientation and a need for sanctuary. Chandra-12 essentially marries to obtain an attending servant.
If there is no disruption in bhava-12, following the marriage, every success may be expected in obtainment of the sought-after service. However, the partner eventually feels ill and injured from being pressed into service; therefore an unbalanced, sick, or unhappy spouse may be expected.
In extreme cases, the partner may seem to be a professional victim who repeats a familiar [Chandra] narrative of exploitation and toxic imbalance-seeking-a-remedy. Yet, the partner is also profoundly service oriented, a minister to the needy, and a sensitive caretaker of those injured and ill. The partner may feel most comfortable when helping others of lower social standing but perhaps jealous of those perceived to be better endowed.
The debt or guilt bond which binds the partners to each others need not be financial; it may be an emotional debt which presents as a responsibility to maintain the relationship despite an ongoing climate of conflict, injury, illness, and accusations.
Within such a relationship, though avowed, it may feel [Chandra] difficult to establish a sustainable and equitable contract, due to the qualities of animosity, toxicity, and servitude in bhava-6 = the contract-dissolving 12th-from-7th-from-lagna.
In-laws = Lifepartner-1's family = 2nd-from-7th-from-Chandra = bhava-7.
The in-laws may be more harmonizing, more adjusting, more accommodating toward the native even than the Lifepartner-1.
LifeMate-1 hails from a medical family, a police or military family, divorce or usury professions, social service, or ministries to the exploited, the marginalized, the poor and the sick. Spouse is 'ever in service' and often the spouse develops a defining ailment.
LifeMate-1 = associated with repeating narratives of social conflict, poverty, crime, and illness. >LifeMate-1 has a prominent victim narrative [story of being eaten] which will help to define the balance [or lack thereof] within the union.
Yet, if the ruling graha, tenants, and other bhava-conditions are favorable, the tradition of engagement with social and physical imbalance-seeking-a-remedy in society, the breakdown of agreements and need for frequent retreat from the conflict, can yield a top quality service professional in areas of research and private undertakings.
Chandra in Bhava-12 suggests that one's own psychology and authentic emotional nature is not fully known to the native . The life is emotionally driven by the subconscious search for buried emotions and reconnection with lost loved ones . Thus the life-force energy is reduced, and one is often in a state of retreat.
One subconsciously attracts a spouse who more mentally, more argumentatively, in a more embodied way, manifests the vital conflicts of life.
The spouse has permission to express illness, conflict and grievance, which may be unsettling to the native who has developed a rather thick shadow of obscurity around one's own feelings. This pair is often found in medical service, environmental pollution, and criminal justice environments.
Emotionally this setup can be challenging situation. Yet, it can yield deep insight and mutual appreciation if the two spouses agree to therapeutic intervention in deep internal conflicts rather than externalization and blaming.
However, the first marriage of the native with Chandra-12 is often so fraught with emotional conflict and so exhausted by the recurring victim narrative [story of being eaten] of the spouse, that a second marriage may be easier.
first marriage is emotionally triggered and sustained by deep memories of 7th-from-12th = bhava-6:
Natural adversaries of LifeMate-1 bhava-6 * one's friends and one's own physical body
The shad-ashtaka karaka for ripu-bhava-6
LifeMate-1  may look toward one's own friends or elder sibling as adversarial or inferior. LifeMate-1 may feel an urge to criticize one's economic earnings, declare the friends to be enemies, or accuse the father's siblings. bhava-11 = 6th-from-7th-from-Chandra-12 * accuser or enemy of LifeMate-1 . Bhava-11 = also [12th-from-Chandra] -12 indicating a drain upon one's private sanctuary and spiritual guidance. Generally 12th-from-12th provides a positive economic materialization effect.
However, Chandra-12 when partnered often struggles with social-economic participation and profitability due to the partner's undermining criticism of their goals. Thus the friendships linked in pursuit of gains become an energy drain upon both the native's private bedroom sanctuary  and a site of criticism, imbalance-seeking-a-remedy or poverty  coming from LifeMate-1 . The animosity of the in-service, exploited, often ailing and indebted LifeMate-1 toward the native's social-economic friendship network can increase Chandra-12's existing proclivity to constantly re-organize their gains-and-goals social networks, moving from one achievement scheme to the next. Naturally, the conflict scenario becomes more dramatic if graha occupy bhava-11.
Denizens of bhava-1 = 8th-from-6th such as physical body, fleshly appearance, musculature, blood, birth, competitive sport, movement, can also exhibit an unexpectedly transformative, eruptive, or upheaving effect upon the LifeMate-1 . Whereas spouse-1 may perceive one's friends and goals as adversarial to the interests of spouse-1; one's own physical body itself may apprehend spouse-1 as adversarial to one's vitality and bodily identity. Naturally, the sudden-change scenario becomes more dramatic if graha occupy bhava-1.
If there is a second marriage, the second spouse [physical, muscular, sporting 1] sees the first spouse [ailing, toxic, conflicted 6] as an enemy, because 6 = 6th-from-bhava-1.
Additional spousal characteristics derived from the rashi of bhava-6
In addition to the service-orientation and often fragile health of bhava-6, 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.
Despite the fractious nature of bhava-6 representing the lifemate, diplomatic Shukra's rulerships assists the adjustable, accommodating patterns in this Learning Pathway. Suave Shukra may help to maintain the partnership even when agreement is incomplete or unbalanced.
In addition to the service-orientation and often fragile health of bhava-6, include Vṛścika-Thriketta traits such as penetrating insight, secrecy, and a preference for ongoing transformation in relationships
The naturally neutral relationship between the Mangala-ruled partner and the Shukra-ruled self may supplement the qualities of the union. From the partner's competitive Kuja perspective, the sweets-seeker Shukra native is a pleasant addition to the environment. The uchcha Chandra native needs undulating, comforting sensual pleasures while the mate moves actively with and around the native.
Naturally, graha residing in bhava-6 can significantly influence the outcome.
In addition to the service-orientation and often fragile health of bhava-6, include Dhanus-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 Dhanus-defined lifepartner who needs global humanism and a philosophical view may be less compatible with the narrow-scope comforts of the Mithunaya native who feels soothed by planning activities, technical details, and office chat.
Naturally, graha residing in bhava-6 can significantly influence the outcome.
In addition to the service-orientation and often fragile health of bhava-6, include Makara-Draco traits such as lawfulness, status-consciousness, pragmatism, sobriety, and a preference for respectful, conventional behavior in relationships
In addition to the service-orientation and often fragile health of bhava-6, include Kumbha-Ghata traits such as friendliness, orientation to large social assemblies [such as rallies and parties] preference for economic gainfulness in relationships
[Chandra-Simha] -12 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the natural animosity of Shani-vs-Surya.. Although Chandra-Simha prefers bright intelligence, politics, drama, special exceptions, and center-stage roles, Professor Shani imposes lawful austerity in 6 = an imbalanced, unfair, and often toxic environment. Shani wants a regulated system, has no tolerance for exceptions, entitlements, individual foibles, or bright light in His ministry of service.6
Chandra-12's lifepartner represented by Surya's arch-enemy Shani = a medical, military, or social work functionary identified with the workplace  . The Surya-ruled native  is often the center of attention in the 12-environments such as ashrama, sanctuary, spa healing resorts. This pairing can be productive in medical couples, with the 12-partner serving medical enclosures such as hospitals, while the 6-partner serves in ambulatory clinic.
In addition to the service-orientation and often fragile health of bhava-6, include Meena-Antya 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. Kanya-born 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.
Meena = visionary, imaginative, clairsentient, and seeking seclusion. Meena-6 primary identity is grounded through ministries of service [if conscious] or servitude to bondage masters such as poverty, drugs, war, illness, or crime [if less conscious] . For Chandra in bhava-12-Kanya, the first marriage may be short-lived or there is considerable and sustained distance between the partners.
Kanya-12 = a deeply private, sensitive orientation. One is seeking to serve the imaginative needs and fantasies of others via the application of craft and technique. With adequate compensating factors, the union may flourish if the native accepts the partner as a guide and a muse. The second marriage [if any, and depending on graha-in-1] is generally easier for Chandra-12 in any rashi, because the second life-mate is represented by one's own radical lagna.
Naturally, graha residing in bhava-6 or bhava-12 can significantly influence the outcome.
In addition to the service-orientation and often fragile health of bhava-6, include Mesha-Arya traits such as inventiveness, impatience, and a preference for action rather than words in relationships.
LifeMate-1 = muscularly vital, inventive, competitive, energetic, kinesthetic, pioneering, and seeking championship through engagement with the primal propulsive force. Mesha-8 = often a professional argument-maker, medical worker, military officer, servant, service worker, or minister of service to the disadvantaged. Mesha-6's primary identity is grounded through the world of victim narrative [story of being eaten] s and the remedy of active pursuit, such as exercise or dancing. The life-partner tends to be identified with conditions of exploitation, distrust, animosity, and crime. Often a military person who expects to need to move.
Tula-Chandra-12 emotional intelligence = focused into one's own artistic imagination. This couple is often in conflict since Tula-Chandra-12 is full of fantasy and often away on assignment, while Mesha-6 experiences ailment, unrewarded service, and ongoing complaint. Mesha-6 partner may seem unsatisfiable . However, strong social marriage-maintainers such as Shani in bhava-7 can keep the public contract intact.
Naturally, graha residing in bhava-6 or bhava-12 can significantly influence the outcome.
In addition to the service-orientation and often fragile health of bhava-6, include Vrishabha-Urisha traits such as artistic sensuality, acquisitiveness and a preference for luxury wealth in relationships
Urisha = sense-pleasuring, collecting, hoarding-and-herding, collector, breeder, warehouser, librarian, storage, focused upon upon containment of lineage values. Urisha-6 = often a in a state of imbalance whether medical, financial, or social. Urisha-6 identity is grounded through ministries of service, medical environments, unfair conditions, disagreement, poverty, pollution, corruption, or crime  .
Chandra-Vṛścika-12 = oriented to imaginative envisioning, meditative prayer, and private clairsentient experience. The mother is unavailable, and one may be emotionally withdrawn. Chandra = randhresha confers a [Sarala Yoga] , which may signal a powerful transformative healer. Nevertheless, marriage is often unmanageable.
This couple is often unhappy. The Urisha-6 spouse may seem unsatisfiable  and Chandra-Vṛścika-12 response to marital stress from a cranky spouse = usually to retreat [following the early modeling from the mother] .Often a profoundly sensitive healer receiving clairsentient guidance from other worlds. However, 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.
Often issues with spousal immaturity or chattiness. Check condition of Budha
May be particularly uncomfortable for the Makara radical lagna because Chandra ruling yuvatibhava signifying marriage enters 6th-from-7th suggesting marital conflict.
In addition to the service-orientation and often fragile health of bhava-6, include Mithunaya-Dvamdva traits such as 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-6 = a conversationalist, announcer, manager, and publisher who provides a commercial or communicative service ministry. Lifepartner-1 is service-oriented and identified with the victim narrative [story of being eaten] , injustice, and those suffering the results of unfair arrangements.
The Mithunaya Mate also adds a sibling-quality of cooperative verbal expression into the partnership peer-energy reserves, which increases the ease of collaboration and teamwork within the alliance. The union is often focused on the lifepartner's need for engagement with problematic environments such as medicine and military work  while the native takes a more contemplative, researching, imaginative role  .
Chandra-12 is generally a challenging placement for the first life-partnership, although the fuller profile of the partner depends on graha in Mithunaya. Lifepartner-1 may become adversarial or complaining. Second life-partnership may be easier due to partner-2 higher vitality.
[Chandra-Dhanus] -12 offers a doubly mismatched environment because this 6-12 marriage axis is ruled by the old-young adversarial pair = Brihaspati and Budha. Chandra-12's ruler Brihaspati favors wisdom, globalism, and doctrinal preaching -prone to self-righteousness. vyaya-pati and ruler of 7th-from-Chandra = Professor Budha the Kumara = a Mithunaya commercialist more oriented to daily chat. Budha = often insufficiently mature to grasp Guru's broad viewpoint.
From Brihaspati's wide perspective, his arch-enemy Budha is immature and superficial . Guru develops frustration and [potentially] contempt for Budha's narrow scope. However, from Chattering Kumara's perspective, Brihas-pati = a neutral sama-graha. Therefore, the primary animosity is likely to arise with Chandra-Dhanus-12 partner while the Mithunaya-partner  may be busy-busy with commercial medicine, clinical operations, co-workers, labor relations, and a host of other workplace issues  .
In addition to the service-orientation and often fragile health of bhava-6, 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 in relationships. Both the native and the mate are likely to prefer nursing, nourishing, medicating, and parenting behaviors within the marriage.
A growth-challenging placement which depends significantly upon graha within 12 or 6.
Karkata = householder, defender, gardener, parent, caretaker, environmentalist, steward of the land. 6 = ministries of service, medicine, military, social work, aid. Karkata-6 takes a protective approach toward matters of help for the needy, lawsuits, disagreements, toxicity, accusation, servitude.
The Karkata Mate also adds a security-and stability orientation [Old Pathways Karkata] into the partnership energy reserves, which eases co-parenting and property ownership-stewardship within the union.
Makara-Chandra = often focused upon matters of social-status, lawful order, and hierarchies, albeit the concern is emotional not intellectual. Comfortable in roles such as regulator, governor, legalist, status-upholder, order-imposer, director, Chandra-Makara needs dignified social achievement integrated with Somana's routinized, localized, customary sensitivities.
As rogesha, Chandra is also emotionally attuned to the world of service work, disease, injury, exploitation, crime. Chandra-12 finds comfort in privacy, research, imagination, sanctuary, enclosure. Makara-Chandra-12 may anchor oneself within a security-seeking meditative practice.
Karkata-6's habitual imbalances-seeking-remedies may combine with Makara-Chandra-12's emotional need for withdrawal, retreat, and social invisibility. Karkata-6 tends to be parentally protective + a physician, caretaker-aide, farm laborer, or complainer  . The union is often focused on Karkata-6's need to engage with the victim narrative [story of being eaten] , while Chandra-12-Makara takes a more isolated role in the union  .
For feminine nativities the partner can be a physician, pharmacist, military officer, farmer, or laborer. The typical challenges of the 6/12 angle often indicate a sick husband, or one exhausted by survival demand.
For masculine nativities, this yoga often rebalances the typical 12-6 conflict. Typically, the Chandra-12 native suffers invisibility of the mother -either bodily by premature maternal death or mentally by emotional unavailability. Although the masculine Chandra-12-Makara is often withdrawn into research work or foreign travel. The Karkata feminine mate is often deeply maternal, a natural nurse, willing to parent her partner, and able to supply the missing parental care.
Many of the challenges associated with a 6-spouse are counterbalanced by the protective [Harsha Yoga]
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 litigious, ministerial, medicating behaviors of bhava-6, 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 the wifely partner = Kumbha-Chandra.
[community-minded Chandra-Kumbha] -12 offers an especially catalytic marriage environment because the existing imbalance of the 6-12 axis is compounded by the natural animosity of Shani-vs-Surya.. Professor Shani imposes lawful austerity in 12 = a private, enclosed, or foreign environment. Shani wants a regulated system, has no tolerance for exceptions, entitlements, individual foibles, or bright light in His sanctuary space-12.
Chandra-12's lifepartner represented by Shani's arch-enemy Surya who rules 7th-from-Chandra = a medical, military, or social work ministry focused through bright intelligence, politics, drama, special exceptions, and center-stage roles. The Surya partner  is often the center of attention in the workplace, while the Shani partner  may be perceived as chronically withdrawn.
Naturally, any graha in bhava-6 or in bhava-12 may alter the outcome.
Mesha indriya-lagna .
Often issues with spousal immaturity or grievance. Check condition of Budha
In addition to the service-orientation and often fragile health of bhava-6, 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-6 can significantly influence the outcome. "Double-6" = Lifepartner-1 * distinctively humble and ever in-service, often with significant medical concerns related to poverty or injustice.
[Chandra-Meena] -12 offers a doubly mismatched environment. Tis 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 often not mature enough to grasp Guru's broad viewpoint. From Brihaspati's wide perspective, His arch-enemy Budha is immature and superficial .
Guru develops frustration and [possibly] contempt for Budha's teenage curiosity, short attention span, and narrow scope of detailed inquiry.
However, from Budha's perspective, Brihas-pati = a neutral sama-graha.
Therefore, the primary animosity is likely to arise with [Chandra-Meena] -12 while the Kanya-partner  may be busy with clinical details preferring to talk about the workplace, and mentally more involved with fellow service-workers, caseloads, or details of their ministry  .
LifeMate-2 [if any] = bhava-1
Conditions of the second marriage are often framed by narratives of bhava-1, such as innovation, new birth, core identity, sport and muscularity, pioneering action, materialized appearance, propulsion, championship, speed, and vigor.
The second life partner = physically attuned, personality-identified, forward-moving, competitive.
An agent of social identity and physical vigor,s Spouse-2 = vitally moving, competitive, and physically active.
Broadly speaking, the second marriage = easier than the first marriage, since the emotional focus of partnership changes from 6 [first life-union] to 1 [second life-union] .
Compared with the ailments and disagreements inherent in 6-based marriage-1, one may feel that marriage-2 is far better aligned to one's own personality-identity  + physical movement patterns  .
Naturally, any graha in bhava-1 AND the ruler of 1 can be expected to profoundly affect the personality expression of life-mate-2. Conditions applying within radical bhava-2 are also definitive of the social-material conditions of the second marriage.
The predominant experience of marriage is emotional. Therefore, the profile of [2nd-from-Chandra] gives what is usually the most important information about the second life-partnership, which is the quality of the emotional experience.
Transition from LifeMate-1 to life-mate-2
The first life-mate is represented by the conflicted, often victimized, ailing, service-oriented environment of bhava-6. The first life-mate has accusing-or-accused, unequal, service-rendering traits which may anchor marriage-1 into an ongoing state of medical, financial, social, legal or marital imbalance-seeking-a-remedy.
bhava-1 = 8th-from-6th
Emotionally, the second marriage indicates a transformative identity change  away from the patterns of toxicity, illness, and servitude which marked marriage-1 and toward a new focus upon physical vitality, innovation, dynamic movement, and muscular action.
An extraordinary graha cluster in 8 hides the enduring second marriage
Union-2 tends to validate one's personality as-it-is without requiring significant adjustment of the existing identity.
Depending on the presence or absence of graha in bhava-1, the second life-partnership may be vigorously sporting and competitive [for example, Mangala-1] . If bhava-1 is unoccupied, the second life-partnership may be more quiet in its expression. Yet marriage-2 is clearly distinguished by the increase in physical energy and innovative action.
The state of being married to this person brings social recognition to the native = 7th-from-7th-from-lagna 9 = Self
Naturally, the prognosis must be adjusted according to the ruler of 7th-from-Chandra and any graha within.
In-laws = life-partner-2's family
= 2nd-from-7th-from-Chandra = bhava-3. Therefore, the in-laws may be more harmonizing, more adjusting, more accommodating toward the native even than the life-partner-2.
The second life-partnership may be emotionally triggered and sustained by deep memories of 2nd-from-12th. The general environment is psychically anticipated to contain the aryan qualities of arietis
LifeMate-3 [if any] = bhava-8
Conditions of a third marriage are often framed by a narrative of the hidden powers of bhava-8, such as healing capabilities, rejuvenation, exploration, undisclosed assets, classified information, or hidden relationships.
Spouse-3 = often influenced by the spouse's family [in-laws] , oriented to discovery, trauma healing, disaster response, unexpected identity changes, revolutionary events, eruptions of sudden force, camouflaged treasuries, surgeries, and mystical initiations.
Traits of 8 may be displayed in the spousal behavior, such as secretive, confidential, tantric, renewing, rebirthing, tax-avoiding, insurance schemes for unknown risk, masking, volcanic explosion, drilling.
Third lifemate may bear a psychological resemblance to one's father due to 9th-from angle.
The third life partner = agent of mysterious forces and hidden assets.
Outcome of this partner's behavior depends very much on the character of any graha in bhava-8. Rahu-8 or Mangala-8 have the potential to render the 3rd union sexually unsuitable; Shani in 8 gives 3rd Mate a lower caste rank or social class status.
The third life partner = involved in tantrik activities such as surgery , healing, identity-change, magical transformations, and management of emergencies or confidential information .
Often a high tolerance for infidelity within the third marriage, provided the finances are going well.- due to the secret-wealth qualities of bhava-8, which = 2nd-from-7th-from-lagna.
Oddly there may be a relationship between mate-3 and the family of the partner who was once >LifeMate-1 .
bhava-8 = general significations of death of Mate , the opportunity for widowhood in the 3rd marriage is stronger.
third lifepartnership = emotionally triggered and sustained by deep memories of 9th-from-12th = ayur-bhava-8
| Subject: Chandra in 12 marriage patterns
Hello. I was curious about the following re: the third mate for Chandra in
12 native "bhava-8 = general significations of death of Mate, the
opportunity for widowhood in the 3rd marriage is stronger."
mean the native [Chandra in 12] will pass and thus making his mate a widow?
Or is it to mean that the 3rd mate is more likely to pass? Would the
8th lord becoming active as a dasha ruler show the timing for this?
Thank you for your time.
Does this mean the native [Chandra in 12] will pass and thus making his mate a widow? Or is it to mean that the 3rd mate is more likely to pass?
Would the 8th lord becoming active as a dasha ruler show the timing for this?
Thank you for your time.
3rd lifepartner = more likely to evacuate the physical form.
Caution is recommended in using the predictive “will” because this yoga does not produce a firm prediction. Rather, this yoga produces a pattern, a tendency, a likelihood. Its transformative potential moves along a continuum of possibilities which tend to cluster around the 8th-signification of vortex, sphincter, portal, aperture, eruption, initiation, emergence, rebirth.
When added to the saturation  significations of 2nd-from-7, the potentials tend to cluster more densely around the concept of dematerialization of the partner  .
As with all tendencies, trends, and likelihoods, a minimum of three corroborating factors would be required to generate a tentative divinatory prediction in Jyotishavidya.
Would the 8th lord becoming active as a dasha ruler show the timing for this?
Divinatory Practice Observation
Another caution is recommended in discussing the potential de-mineralization [death] event, whether for querent or others. Most skilled diviners are well aware of this human fragility. I mention only as a word to the wise.
The present historical epoch is dedicated to the process of deep materialization of human consciousness. Because full immersion in mineral-matter requires a certain spiritual amnesia, most folks have forgotten that Earthlife is but a temporary holiday in the mineral world. They have been taught to fear the death process.
Therefore, information about the timing of spiritual evacuation from the mineral body can be terrifying and provoke all sorts of superstitious reactions. It may be best for the agent of divination to keep the matter of the timing of de-mineralization as a secret  .
Wishing you and your family every happiness, healing from sorrow, guidance by inner light, and success in all of life’s endeavors,
Sincerely, Barbara Pijan Lama, Jyotishavidya
LifeMate-4 [if any] = bhava-3
the defensive, culturally-rooted, seasonal-calendar, routinized, patriotic, ethno-nationalistic, comfort-seeking, home-loving, foundational, property-owning 4th-from-Chandra
Conditions of the fourth marriage are often framed by narratives of bhava-3, such as information management, writing, announcements, commercial business, ensemble performance, literacy and numeracy, documentation, programming, and articulated process.
Spouse-3 is often busy, administrative, manually skillful, team-oriented, communicative, collaborative, and naturally oriented to small-group process.
When indicated by other multiple-alliance predictors, the fourth marriage may serve as the retirement marriage .
The emotionally anchored 4th-alliance = optimized for comfort, routine, security, nourishment, farming, protection, patriotism, schooling, and observance of the rhythmic seasonal calendar
Much depends upon the characteristics of any graha located in [4th-from-Chandra]
Example of fourth marriage coordinated with a strong Shani in 4th-from-Chandra, indicating the socially important work focus [Shani work] of union-4.
|LifeMate-5 [if any] = bhava-10|
In your reading, you said that because my Moon is in the 12th house that if I have a second marriage, she will be from my same body type and appearance. That means she is from my same cultural background, same ethnicity, right?
I need to know because I am choosing between two candidates for second wife right now [actually my parents are choosing] and these ladies are both similar backgrounds as me ... but one is a bit different, not quite same, her father was not a member of our community but her father is a business success and my parents think that is a big plus. They are bending the rules a bit.
Let me know quickly please!
Awaiting your answer,
When the indicated marriage matches the radical lagna [in your case, 2nd-from-chandra for 2nd marriage] then the 2nd spouse hails from a similar embodiment lineage, similar gene pool, a similar physical identity. There is affinity between you and the 2nd spouse that is based on the energetic movement-styles and natural kinetic patterns of the two bodies.
But a distinction needs to be made between physical identity and cultural identity. Although historically for several millennia the physical types have matched fixed cultural backgrounds and cultural boundaries were strictly observed within ethnic communitiess, that is no longer true.
In the more pluralistic countries [particularly in the Anglosphere] genetics are not connected to cultural ethnicity. Ethnicity is not genetics. Ethnicity is language, food, marriage customs, religion, dance, clothing, style of dwellings… Ethnicity is culture, not genetics.
In Jyotisha, physical body and appearance matches bhava-1 but ethnicity and cultural roots-rhythms matches bhava-4.
The answer to your question about 2nd wife [Bhava-1] is not referring to her cultural background; it is referencing identity and physical body appearance as determined by her birth genetics.
The second lifepartnership partner will look like you [she is likely not from a dramatically different racial or genetic lineage, and may be from a very close lineage indeed] .
But she could be very different from you culturally depending on the nation-and-culture in which she was raised in, and other features of her personal history which shaped her cultural identity separately from her physical-appearance identity.
Wishing you and your family every happiness, healing from sorrow, guidance by inner light, and success in all of life’s endeavors,
file update = 25-Jan-2022
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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 Corinthians13: 4-8 [Jerusalem Bible]