Saptam bhava astrology

Contents:
  1. 7th house 8th 9th house – Vivah, aayu, pita evam dharm ke bhav
  2. Jupiter in 7th house | Brihaspati in 7th bhava | Jupiter in seventh house
  3. Visitor Counter
  4. Shani Saturn in yuvati bhava-7 * BP Lama Jyotisha

And of these, the 7th happens to be the 10th from the naisargika 10th bhava of the chart which indicates the karma to be performed and the actual desire for the performance of the karma to earn money for sustenance.

Therefore, the 7th is truly reflective of the inner self of the person. It is reflective of the 'Ayana' of the person.

7th house 8th 9th house – Vivah, aayu, pita evam dharm ke bhav

Any affliction to the 7th would be detrimental to the development of the person as a good social being. Hence the 7th is a very vital bhava which holds the key to success or failure of life. Thus, to determine the strengths and results of native's chart, the 7th, 7th Lord and is Darapada A7 placement become very significant and important.

Prayer to Hanumanji is the sole remedy. The placement of Mars in 7th indicates war or 'Yudh' in life as may be seen from Lord Rama's life which means a life full of struggles with frequent separation from wife. The desire for sex could even be a carnal desire as it gains Digbala in the 7th without any discretion for caste, creed and levels.

A Guru, and that too a Devaguru, could never do anything wrong. However, a controlled Rahu could also give the better things of life and material fulfilment. Propitiating Lord Shiva with water Rudrabhishek to control and calm the heated and passionate desires or have controlled sex is the best Upaya for Rahu, while - the mantra: It could also indicate a nagging partner.

An afflicted placement could mean sickness, unsteady mind, general destruction i. The 7th house, is also the house of Kamadeva - hence the desires. Destruction of desires i. This could be redeemed only with a strong and benevolent Jupiter in the chart. Non-realization of the desire would eventually lead to rebirth for its fulfilment.

The longevity of the first marriage M1 is to be seen from the 2nd house to the 7th i. The 7th from the house of first marriage M1 i.

The 7th from M2 would indicate the 3rd marriage M3 and the 2nd bhava from M3 would indicate its longevity. Subsequent marriages, usually till the 4th, are to be seen so on and so forth. Such a syndrome normally stops with the fourth marriage when the effect of Moon in the form of mother or mother-in-law comes in as a natural obstacle.

However, these are to be reckoned by the Jyotish after careful observation of the customs and practices of different communities and persons. Normally, this phenomena of multiple marriages is most possible in people and communities where worship on Fridays is practised predominantly as they would imbibe more of Venusian effects.

Chapter 30 - Slokas This would also indicate the delays, if any, and the reasons for such delay in marriage. Now, how do we see the 'sambandha' of the lord of Upapada with the lord of Lagna?

The Paka Lagna signifies the whims and fancies of the native. While the natal Lagna determines what is good or bad for the body, Paka Lagna signifies what a person likes or dislikes.

Thus, a papa graha occupying the Lagna will not signify clearly the likes and dislikes of the person as the Paka Lagna would. This has to be studied carefully to determine whether the person would marry or not, what the person will like or dislike, what the person will adapt or renounce etc.

For example, mere occupation of Lagna by Shani - a naisargika significator of alcohol and negative things - will not determine the persons liking for alcohol or negative aspects as his paka lagna would, while the converse is true in the case of benefics.

However, Brihaspati [Karaka for 'Jeeva' and Dhi Shakti which is the most important quality of man] is the naisargik karaka for Paka Lagna. It is the auspiciousness of the rasi that determines the purity of nature of the native and how the person would treat the spouse.

Any affliction to the rasi, or if the rasi is inauspicious, to that extent the native's attitude towards the spouse is affected. This would mean that the compatibility, fidelity, affection etc. Thus, the lord of Gaunapada becomes very important in determining the spouse family etc.

An exalted lord of Upapada will bring to the native a spouse from a noble family, while in the case of a debilitated lord of Upapada the reverse holds true meaning thereby that the spouse will be from a family below the status of the native. Following are the significations in the case of the lord of Upapada being conjoined with: Moon - the spouse could be from a wealthy family, or a family with immense popularity.

Mars - the spouse could be from a family linked with the Martian qualities like Police, Military, Kshatriya families etc. Jupiter - the spouse would be from a brahmin family, or from a learned family, or from a judicial family. Venus - the spouse could be from a family with a poetic and romantic touch, artistic flair, involved with cattle like dairying , dealing in clothes or cosmetics, or anything that is linked with beauty.

Saturn - the spouse would be from a lower family, or lower caste, or from a family engaged in menial jobs such as factory workers etc.

Rahu - the spouse would be from a family involved in gambling and other such related activities, or from a foreign land.

Ketu - the spouse could belong to an ascetic family, or a family that is detached from normal stream of society. As we know the principle that it is always the 2nd bhava that sustains the previous bhava, determining the effects of the 2nd bhava from Upapada becomes important in determining the sustenance of the marriage.

Any afflictions or inauspiciousness of the 2nd bhava from the Upapada will indicate the length of marriage i. From this we get an important principle: If the 2nd from Upapada happens to locate a benefic, or it is aspected by or conjunct with a benefic, then the native enjoys good results from wife - [BPHS: Chapter 30 - Slokas 7 to 12].

If the 2nd from Upapada happens to locate an exalted graha either in rasi or navamsa or should receive aspect by any such graha, then the person should have many wives.

The same is also applicable in the case of Mithun quality of copulation and many companions being the 2nd from Upapada. Even Taurus owned by Shukra is known to give plurality of marriage. If the 2nd from Upapada happens to be occupied by its own lord or if the said lord is in his other house in the case of dual ownership , then the death of wife will be at an advanced age.

If the graha, which is a constant indicator of wife either the 7th lord or Sukra is in own house, the loss of wife will be only at an advanced stage.

Chapter 30 - Slokas 13 to If the lord of 2nd from Upapada is 2nd from the Lagna natal ascendant and is with a papa graha, then the marriage could break due to the native's thieving habits. Shani and Rahu in 2nd from Upapada - loss of wife through death and calumny slander.

Chapter 30 - Sloka - If the said 2nd happens to be Shani's own house Makar or Kumbh the wife will have disease in legs; and, if Rahu too joins Shani's own house in 2nd, the wife is sure to be lame.


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This spouse looks old or world-weary Shani in the first part of life, but because Shani resists change, this one may look surprisingly "timeless" in elder years. Shani gains dig-bala "dignified value" in bhava-7 which greatly stabilizes but does not lessen the effects of age, sloth, and bitterness upon matters of bhava Despite the fact that society benefits from the native's loyalty to vows and contracts, agents of yuvatisthana nevertheless may be empowered to enact a fearful , life-threatening Shani script of punishment and restriction.

The bhava-7 agents say: You follow the rules , or else we the mate, the brokers, the weight-balancers will eject you from the avowed agreements and freeze your access to the shared wealth held in our partnership.

Jupiter in 7th house | Brihaspati in 7th bhava | Jupiter in seventh house

Professor Shani teaching in classroom-7 narrative of the threat of alienation and imbalance-seeking-a-remedy is further embroidered with contributing voices from Shani's rashi, incoming drishti to bhava-7, Shani's angle from Chandra, Shani's placement in navamsha , planetary tenants in those bhava ruled by Shani, et-cetera.

Rigid Shani can produce an environment of non-growth due to refusal to compromise justified by strict letter-of-the- law adherence to principle. A culture of separate but equal commitment to fulfilling social duty expectations of marital longevity without benefit of emotional, mental, or spiritual sharing may prevail.

Thus Shani residing in 7th from lagna or Shani in 7th from Chandra may signify long-enduring but fossilized unions which subsist materially but do not always nourish meta-material growth.

If restrictions are imposed on the potential scope of compromise even before the relationship has been established, then it is realistic to expect that very few relationships will be allowed to mature past the initial material stages, since long-lasting, growing-together relationships require constant readjustment, renegotiation, and compromise.

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Spouse is hard-working, reliable, respectful, rigid in attitude, change-resistant, pragmatic, and often pessimistic. Marriage can potentially carry oppressive duties, entailing heavy social and material responsibilities, yet dig-bala Shani produces a lasting balance via resistance to contractual change. The spouse may be experienced as a modest or humble person; judged perhaps from the outside as a burden or one who is associated with minimal aspirations, steady work, enduring labor, tests of time and experience, age, or retardation.

Yet the yoked partners are typically faithful to their avowed trust. Each may see the other as a source of weighty obligation, and possibly each believes they have "married down" due to some perceived vulgarity of the spouse.


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Barring the presence of other more lovely graha in yuvati bhava, the Shani-7 spouse may be less educated and less reputed socially when compared to the native.

Yet much depends on Shani's rulerships. If Shani is a yogakaraka from radical lagna or from Chandra lagna, the spouse may be a highly educated or highly professionalized agent.

No matter the other challenges resulting from Shani such as resistance to new identities the spouse is a staunch supporter of one's professional success. Shani-Mesha becomes the bandhu-pathi in 4th-from-4th. Although nichha-Shani in the yuvatisthana indicates stagnant blood and sometimes racism, the spouse is surely a reliable, rooted individual who guards the ethnic ways and secures a stable homelife.

8th house – Mrityu or Aayu ka bhav

The partner shares a powerful work ethic with the native. Shani is good for career in 10th-fromth. With Shani's solid material focus, the spouse will shoulder any necessary burdens and work long hours to build a respectable public profile. Shani gives longevity, so this partnership even if crushingly difficult typically lasts a long time, again barring any complications.

Shani-Dhanuzya in 7 catching the glance of Mangala-Kanya from 4 is positively unsustainable, and no matter Shani's sober contractual diligence it may break. The partners work very hard to stay in the contract to maintain respectability, and getting out of the promise if that becomes necessary may be quite difficult.

Shani Saturn in yuvati bhava-7 * BP Lama Jyotisha

Accepting limitations - sometimes stringent limitations - may be the key to happiness with this position. Supportive placement for spouses who work together, especially in humble service work or agriculture where the material outcome of the partnership can be proven.

It is important when Shani occupies 7 for the value Zukra of the contractual output to be materially measurable. Shani in bhava-7 is undeniably difficult emotionally. Realism and low expectations will help maintain good marital health. Always short of equity. Does not extract value equal to the investment.

Carries the heavier burden of responsibility in marriage and contractual partnership. As an exercise in this assignment, one may have the experience of being rejected by the spouse or business partner. The lifetime is devoted to the slow and patient eradication of the at-birth deficiency regarding loyalty and consistency to the terms of agreement, arts of negotiation and diplomatic skill, valuation and validation of the partner and the partnership , Professor Shani is a friend of the landlord-7 Professor Bhrigu the master of agreements.

Shani-7 in any rashi supports pragmatic, working relationships because Shani resists impractical agreements. Four areas of special difficulty caused by karmic necessity to correct a deficiency of agreement. One never quite in agreement. Core Practice Environments which require repetitive drill and careful study: Distrust and suspicion toward the spouse, who may hail from a lower social class and whose equality to oneself seems doubtful.

Dislike of the constraints of marriage, but these are grudgingly accepted in exchange for conjugal pleasures. The spouse is ignorant or intractable.

Possibility of widowhood if other effects also point toward that outcome. In rashi of Guru, Kuja, or Surya, extreme Resistance and delay to the contractual bond, feeling of servitude to the spouse, or of being chained to someone below one's own status who suffers bad habits.

Professor Shani teaching in classroom-7 is a legalist who specializes in rules, terms, and conditions of contractual relationships.

Shani cherishes few expectations of"unconditional love" from mother, father, spouse, or self. One becomes a duty-oriented spouse focused upon conditional requirements and material achievements as the means and method of achieving a lasting balance.

Minimal inspired love in the marriage, yet dig-bala Shani produces plenty of respect for a dignified partner who can follow the rules of committed partnership. Good material success due to dedication and work ethic of the partner.