Dhana * Koza * Kutumbha Bhava-2
Angle-Yoga to the 12 Sthana
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body, birth, beginning
(By contrast, Tanu Bhava rules the full physical body, complete integrated musculature, and balanced cooperation of all the body parts, as well as one's social personality.)
The physical body, its computer-brain, and human's primitive identity with the fleshbody are indicated via tanu-bhava-1. Bhava-2 expands the conscious identity slightly past the fleshly body itself, to awareness of eyes, nose, etc.
Dhana bhava describes the first level of extension of identity. Starting from the reality of 'having a body' bhava-1, the identity works outward into the world of the family, our people, our history, our traditions, our values. Dhana is the emergent social identity of early childhood, "I-me-mine", cocooned within the protective embrace of the family.
The person with beneficial characteristics regarding dhana bhava will enjoy nice teeth, strong jaw, and sensitive tongue.
2nd-from-bhava-X gives saturation, completion, end-of-cycle and [temporal] death of the matters of bhava-X. A lso, 2nd-from = 2nd spouse of person signified by bhava-X.
Storage and countable accumulations
Record-keeping and managing collections - particularly one's abilities in money-saving And hoard-management
Presence of stored wealth , in every form: material, aesthetic, historical, and linguistic:"cultural capital". bhava-2 shows the identity and values of the family lineage in which you were raised. How those values become articulated depends on L-2 and other connections to bhava-2.
"Wealth" is the power to manifest, the power to create good experiences, the power to be well. bhava-2 and L-2 indicate
Food stuffs, food storage, food values
2nd-from = mouth and what goes into the mouth.
bhava-2 = Physical relationship to food , what sorts of foods the native eats, and material conditions of food storage (plenty of stored foods, easy access to foods, or poverty of food, deprived access to foods etc.).
2nd-from-Chandra = emotional relationship to food . Is the native aware of what one is eating? Does food have an unusually strong emotional value? In the modern world of consumer food choices, does the native choose foods according to a particular emotional motive? (E.g., sweets, oils, spicy, cool - mood regulators?)
bhava-6 = Health. 5th-from = luck, intelligence, fortune . Health (6) is the result of intelligence/good luck (5th-from) about food.
Professor Shani's teachings in classroom-2 typically promote a karmic environment that is reckoned to mean deprivation of food or lack of access to properly prepared food. In the modern setting, the native is working hard to collect a treasury of financial wealth . One "does not have time" during this effort (Shani) to prepare suitable foods. One will eat according to Shani's policy: cheap, durable, common, survivalist. Naturally, drishti upon dhana bhava from a health-loving graha would improve this prognosis. Also Shani gives not the worst results in 2 and 7, the two domains of His friend Zukra. Nevertheless, Shani alone in bhava-2 = one who, because of scarcity conditions or due to one's own ignorance, does not have an easy time getting good food.
Professor Zukra's teachings in classroom-2 occur in a naturally hospitable environment for Zukra. One may be a person of financial well-being and access to nourishing and delightful food and drink. One's face, speech, and bank accounts also do well when Zukra has strength in dhana bhava; adjusted of course by incoming drishti and condition of house lord if Zukra is not swakshetra.
bhava-2 = strong verbal-historical skills, such as the memorized oral traditions of theatre and song.
Pleasant memories = pleasure-giver subhagraha in 2. Unpleasant, bitter, painful, traumatized memories = papagraha in 2.
As 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso says, if one wishes to know what will be one's situation in the future life, look directly to one's values in the present life.
One acquires that which one believes to be valuable and important. Thus, the mark of memory hoard from the parallel life = the house of the physical body in the present life.
|Wealth produced via 2 = 2nd hoard from 1st birth|
3rd-from-bhava-X shows the mental activities and self-made financial wealth of matters of that house. A lso, 3rd-from = younger sibling of person signified by bhava-X.
Publication and announcements (3) regarding parallel lives (12)
Communicating about dreams, meditative reflections, divinatory meanings, private affairs which occur in a sanctuary space, incognito travels in foreign lands.
Dhana bhava rules speech, song, oral tradition, the fireside theatre of bards and traveling historians. Oral performance; music; songs and song-writing.
Information that inspires success in self-made financial well-being arises from the astral imagination (12); if 3 and 12 are auspicious, = conscious positive wealth image projection.
Business administration of sanctuary enclosures such as ashrams and monasteries, hospitals and prisons. (Typically these involve large populations and the total financial wealth is significant.) Sales, marketing, public relations etc. which promotes or discusses matters of the imagination.
|Wealth produced via 2 = 3rd craft from 12th ghosts|
4th-from = the secure basis and protection, the roots, the housing and containment, of matters of that house.
5th-from = creative expression to the matters of that house
|Wealth produced via 2 = 5th luck from 10th laws|
6th-from-9th + 9th-from-6th
6th-from = dissolution of agreement including animosity, debt, and disease arising from the matters of that house
Bhava-2 = a showcase for
Confirm via similar effects in6th-from-Surya .
Surya in bhava-2 * enemies of the father (6th from 9th) are often self-confident and politicized politicized. The father may experience heart issues in his health. Benefits from offering a ministry of service to those involved in drama, politicians, or uniquely creative people.
Professor Chandra's teachings in classroom-2 indicates that the debts, enemies or health challenges of the father (6th from 9th) are generally emotional in nature. The emotional imbalances within may trigger digestive imbalance; father's mother (Chandra) may seem to serve as an emotional adversary, or perhaps the father's mother is a minister of service such as a military officer or medical workers. Benefits from offering a ministry of service to those involved in caretaking such as mothers and nurses.
Professor Mangala's teachings in classroom-2 = father (9) has aggressive, competitive enemies (6). He may be prone to accident and injury, as well as sudden death from blood disease. Service to young athletes or soldiers will help this native learn how to balance his actions.
Budha in 2 = father (9) has clever, talkative enemies (6). Health challenges in shoulders, arms, hands, lungs. Service to students and writers will help this native learn how to balance his actions.
Guru-2 = father (9) has religious enemies (6). He overeats. His digestive system may be the site of disease. Service to teachers and preachers will help this native learn how to balance his actions.
Zukra-2 = father (9) has trouble with his aunts and sisters, as well as his wife. His enemies (6)are wealthy and attractive, and his health suffers from sexual overindulgence. Service to women will help this native learn how to balance his actions.
Professor Shani's teachings delivered in classroom-2 suggests that many of the problems faced by the father (6th from 9th) are related to social pressure, class-ranking, scarcity-conditions, and the experiences of exploitation and servitude. It is however a supportive position for the father's strictly ranked military career and other rigidly hierarchical types of government service. Father's enemies are likely to be the fearfully conformist commoners or workers; also he may feel oppressed by the laws of the lowest common denominator. He may become ill from overwork in a toxic environment (6). Benefits from offering a ministry of service to those involved in work-slavery (including wage-slaves) and those bound into their duties by rigid class structures, fear of punishment, or ignorance.
Professor Rahu's teachings in classroom-2 shows that the father's enemies (6) may manifest as exotics, risk-takers, and marginalized classes who do not observe the conventional social rules. Father's health may suffers from risky behaviors and from ambition to slip through the loopholes of the social structure.
However Professor Rahu flourishes in the 6th-angle and Rahu-2 can indicate paternal success in 6th-type matters such as military professions, dealing in exploitive relationships or toxic materials, making accusations, inciting conflict, and engaging in illicit activities. Therefore it is unlikely that the father would be punished for unconventional actions (unless punitive Shani joins Rahu in bhava-2).
Benefits from offering a ministry of service to immigrants, exotics, or outcastes, who do not share the mainstream cultural history and values.
Ketu in 2 = father's adversaries (6) are wanderers. His health suffers from personal negligence. Service to unemployed or stateless persons will help this native learn how to balance his actions.
Although nearly any graha in dhana bhava will increase the native 's possession of the treasuries of valuable goods and conserved knowledge, bhava-2 is also a location for considerable conflict between Dharma and Dhana.
On the plus side,
On the minus side,
It may be surprising how much trouble can arise during the mahadasha of the dharmesha-9 combined with bhukti periods of L-2 . It is natural to think of these two bhava-pati, 2 and 9, as highly positive benefics which bring in wisdom (9) and wealth (2).
However the natural shad-ashtaka 6-8 angle between 9 and 2 which can be very problematic for religious people if the nativity hosts numerous graha in sthana-9 and sthana-2.
Extreme expressions of the naturally awkward angle between money (2) and wisdom (9) are fairly rare. Unless there are graha in *both* 2 and 9, the natural 6/8 imbalance between the indigenous behaviors of these two bhava will hardly be evoked.
The worst sort of irreconcilable stress and tension between Religious Principles (9) vs. Material Values (2) occurs only when:
The typical outcome of any 6/8 stress-angle = either physical or mental illness induced from the interior narrative of conflict between the agencies of the bhava = 6 versus the bhava = 8.
Adherence to the religious principles (9) during the sub-period of L-2 may seem to produce debt, disease, and disorder (6th-from).
6/8 = broken promises and forced rebirth.
Period of dharmesha-9 vs. L-2 may result in disappointed expectations emitting from false promises of the father.
Typically the father has promised items of 2 = money, food, or education = to the native, then in this difficult period the father reneges on the promise .)
"Father" (9) can = the biological father, an adoptive father, a priestly father-figure such as a spiritual advisor, other figures of public moral authority, or possibly a professorial adviser (if the person is deeply involved in the university knowledge-priest culture).
6/8 period produces faulty contract with the Agents of the graha in 2.
For example, there can be a double severity of impact if Surya also resides in 2. Not only does dharmesha-9 represent the father but Surya is a second karaka for the male parent. Surya usually = the biological father, therefore we should expect the bio-father to take a slightly criminal role during the dharmesha-9 +L-2 period.
The narrative evokes animosity from the religious convictions or religious teachers upon the development of material affluence and accumulations toward the family welfare.
One may feel an internal warfare between the religious-philosophical base (temple, university, priest or spiritual advisor, principles of social morality) versus the urgent but temporary needs of the family (2) including its demands for food, money, and education.
If the depressive-separative graha (Shani or Ketu; lords of 6-8-12) are involved in the 6/8 imbalance, one may experience a state of despair over the condition of a world in which abiding in the knowledge Truth seems to require poverty or starvation and ultimately death.
During mahadasha of dharmesha-9 + bhukti of L-2, there may be religiously motivated conflicts regarding the topics of 2:
Dissolution of balanced agreements regarding one's grandchildren, the 3rd child, and one's father. Health and financial conflicts of the grandchildren; debts of grandchildren and/or children
Because bhava-2 also = 9th-from-6th, many of the debts acquired can give excellent results eventually. Debts accrued for purposes of religious advancement or for the education of children or children's health care will give the fruits of dharma over time.
6th-from-dharma = Enemies of religion. Such notorious enemies of the wisdom-knowledge process include the classic karaka-2 activities of financial wealth hoarding, all types of collecting, acquisition of intellectual knowledge such as study of history and languages etc.
However as with debts accepted for welfare of children, the fact that dhana bhava is also 9th-from-6th indicates that the materialistic studies of bhava-2 will eventually provide a good foundation for religious pursuits.
Material values are at first adversarial to n non-material values, but over time this relationship between dhana and dharma will balance into a cautious awareness, if the inhabitants of dhana bhava are amenable to higher levels of material knowledge.
In most cultures, debt is not cancelled upon the death of the debtor but rather debt is passed along to the next generation. (One of the greatest features of the fledgling USA was indeed the eradication of inherited debt.)
The amount of money available for use during any single incarnation is thus strongly influenced by the 6th (debt) from the 9th (father). Similarly, the father's enemies (including his creditors) 6th-from-9th have considerable control over one's capitalization capabilities.
If the father was ill during his productive years, the effects of 6th (illness) from 9th (father) will be seen in a reduction of the family money cache.
agreements and alliances
agreements based in confidence
alliances formed on the basis of emergencies, disasters, upheavals
alliance based in secret information, agreement to keep matters secret
agreements to undertake discovery, such as mining
agreements made after the death of the first spouse (8) = second marriage
alliances conducted in secret = sometimes the basis of second marriage
alliances with healers, surgeons, shamans
advisors who have privileged insights = family members (2)
Dhana bhava = 8th-from-2nd
8th-from = an angle of Mangala = hidden, occult forces at work
In mid-process, the transformative power of 8 may be so dramatic that the situation appears to have been destroyed.
However, results of the 8th angle always produce rebirth . A phoenix will rise from the ashes.
Destruction-and-rebirth of marriage alliance and business partnerships.
L-2 and graha in 2 can be divorce-makers. Most divorces are about money, as attested by 2 = 8th from 7th. Those breakups that aren't about money are usually about the native s family (2) food (2) knowledge (2) or voice (2).
Marital conflict does sometimes get to the breaking point where psycho-physiologically the spouse cannot tolerate the sound of the native 's voice (damage to bhava-2) or reverse the native cannot bear to hear the sound of the spouse's voice (damage to 8). There can be any number of vocal behaviors which trigger the intolerance including pronunciation, sentence structure, factual inaccuracy, grammaticality (the spouse speaks incorrectly from the native 's perspective) other issues with language production. The resulting psychological suffering is that the spouse-or-native feels one is in the presence of severe untruth, or that the mind of the partner-native which produces this speech, is damaged.
Papagraha in 2: The first spouse (7) is secretive (8) in money matters. Secrecy destroys the bond of trust between the parties and often forces the native to seek a new social identity (8).
Professor Rahu's teachings in classroom-2 may increase the accumulated treasuries of the native. Yet there may be secret risk-taking on the part of an adventurous spouse (Rahu in 8th from 7th; but cancelled if also Shani-2). Furthermore in the event of divorce, the spouse is likely to receive a surprisingly or ambitiously large financial reward.
Rahu in bhava-2 is a marker of great treasuries but much volatility in holdings. Nearly always 2 marriages, and money plays a major role in the destruction + rebirth in marriage matters
Shani in 2 =
not only does the nativeone experience plenty of resistance and law-and-order culture emitting from the family history, but also the spouse will find that the native 's family (whether fleshly present or deceased yet functioning from their astral base) are oppressors .
Shani like Ketu is a separator, and Professor Shani's teachings in classroom-2 suggest the likelihood of marital separation if not divorce during the lifetime. The spouse's own family = 2nd-from-7 = randhra bhava. Naturally Shani casts drishti from 2 into 8, giving both spouses an oppressive, burdening family.
Mangala in 2
Secret dealings of the Spouse
Other types of arising subconscious pattern or confidential information such as the native 's birth family speaking about his spouse (positive or negative depending on character of bhava-2)
8th-from-7th = Transformation through decisions made in law courts, especially through secret or hidden causes.
Surgeries and other healing therapies on the external genitalia and visible aspects of the sexual reproductive system.
8th-from-2nd = Bhava 9
father * religion * social morality
there is a natural required transformation of family lineage values, especially the tradition of hoarding wealth, at the higher level of public religion. As demonstrated by Christ overturning the money tables at the temple!
|Wealth produced via 2 = |
9th wisdom from 6th fights
public respect and dignity
11th-from = gains and achievements produced by the matters of that house.
Goals and Aims of the Parents, Teachers, Ethnicity
At a psychic level, bhava-2 can become the site of serious confusion and guilt about"values " because bhava-2 represents the social-material attainment objectives of one's parents and teachers .
If the graha in bhava-2 are temporal benefics, it may be relatively easy to align with the goals of the foundational supporters (4, parents, schoolteachers, local protectors).
If the graha in bhava-2 are temporal benefics, it is easy to be a"good child"and continue the parental acquisition-content trajectory. (Content of desire-to-acquire depends upon the graha in 2 and ruler of 2.)
However, if the graha in bhava-2 are combative (Mangala or rogesha-6 ) or always hungry for more (Rahu) or apathetic (Ketu) or downright resistant to movement (Shani) then it may be a grueling task to try to"force" oneself to inauthentically align with mismatched foundational ethno-cultural values. Difficult graha in 2 indicate a struggle with parent-teacher-protectors' assertion that one should follow unnatural historic, foundational, local values.
After a conflicted-values childhood, one may be unable to go the easy way just following along with established tradition. The child will be obliged to undergo enough conflict or resistance toward the mismatched aspirations of the parents that one can find one's own true values.Whilst this exercise is serious struggle and should not be underestimated, it is also potentially much more spiritually productive than simply accepting the mantle of the parents' goals.
The lineage traditions of the family (2, kutumbha) refer to historically recognized, important values whether spiritual, financial, mental, physical, literary, artistic, musical, emotional etc. Bhava-2"the keep" contains the priority acquisitions supported by the family of origin. These values have been intentionally promoted by the local parent-protectors and the child is expected to continue the lineage by proceeding to collect more of same.
Thus medical families produce more skilled physicians, musical families produce more gifted artists, and commercial families produce more businesspeople. It is made clear to the children what are the achievements (11) desired by the parents, and the child if suitably tempered will honor the lineage by continuing those values.
But what happens if the child's values do not match the objectives of the parents? Here there can be substantial stress and frustration for both the parents and the child.
Even when natural pleasure-givers subhagraha occupy bhava-2, there can be much tension and verbal (2) disharmony if Zukra or Guru happen also to serve as yuvatipathi (6th-from-2) or dharmapathi (8th-from-2) or lagnesha (12th-from-2). Lagnesha in 2 may accumulate much asset in their container, but by one's own taste and not according to the tastes of the parents. Similarly yuvatipathi-7 in 2 shows that spouse (7) serves one's own parents' objectives (2) but that the spouse is conflicted about collecting, banking, containment since yuvatipathi in 6/8 from swakshetra.
Shani-2 in inhospitable rashi can indicate the presence of punishment energy carryover from parallel lives . Parents-schoolteachers-protectors may become agents of invalidation who criticize nonconforming values lineages (2, verbal) or prevent the child from acting differently from the prescribed trajectory (Shani anti-movement).
|Wealth produced via 2 = 11th gains from 4th roots||11th gains from 4th roots |
losses sustained by, dissolution of, and voluntary withdrawal from matters of the house
Acquiring and maintaining hoards of value requires withdrawing some of the energy normally allotted to:
bhava-2 and L-2 = strong maraka functions.
Loss of engagement with matters of bhava-3, leading to Loss of ability to pursue or depletion of energy available for performing:
Typically the native with a dominantly strong bhava-2 is possessed of significant lineage wealth (material, moral, intellectual or aesthetic).
This native wishes to cultivate his inherited lineage values rather than disperse his concentration amongst the diverse and diffuse daily conversations of mundane mental activities.
Loss of siblings
Strength in 2 may be associated with loss of siblings, so that the family lineage values can be more concentrated in the native .
Non-literate persons and societies: A s a general rule, the more one talks (2) the less one writes (3). Therefore if more energy is going into 2 (speech, memorized traditions), less is naturally available for 3 (writing, scripted traditions).
The loss of literacy similarly is marked by bhava-2
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file update: 21-Apr-2017
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