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Bhava * Amsha


12 sections dazamamza-10 of bhava-2

bhava-2 kutumbha * family of origin

Parashara BPHS bhava-2

bhava-2 adhipati behavior 12 bhava

bhava-2 angles toward 12 bhava

Bhava-2

Food, Family, Finance

Kutumbha

family line, family history, memory, accumulated values, treasury

lineage

genetic, historic, or eso-teric


the second house

luxor

Dhana Bhava = aesthetic values, languages, treasuries of knowledge, libraries, databases, seed-storage, warehousing, collections of all kinds, and capital wealth

2elephantFamily.jpg

Elephant family strolling in Kenya

2nd-from

According to the principles of Jyotisha, the 2nd-from angle predicts food eaten, food storage, preservation, conservation, family genetics, languages, memory, knowledge of history, eyes, face, speech, voice, collections, the act of gathering, accruals, accounts, stories and songs, and many other things related to (conscious and unconscious) human storage behaviors.

Queries regarding characteristics of the family of person-x may be answered by looking into the bhava that is 2nd-from the karaka-bhava which represents the role agent-x in the karmic script.

Step-family-1
Step-family-2

Dharmasthana-9 which is the transformative, evolutionary 8th-from-2nd indicates the potential for recognized lineage association with a second, step-family.

If an identity-signifying graha occupies bhava-9 patronage, such as the lagnesha or Chandra, there is potential for the lifescript to include the development of a second, next-step family-of-origin.

Depending on the comfort level of conditions in bhava-9, such a patronizing, guiding second family and its second, added-value paradigm of belief tend to exhibit the benefits expected from bhava-9 such as wisdom, global humanism, philosophy and higher understanding,

Some nativities have multiple values-lineages and these values-lineages may be very different from each other, both materially and philosophically.

The step-family (if any) may add a layer of social identity to the treasury of values already installed in the native's genetics and early upbringing. The step-family indicated via bhava-9 may provide the guiding (9) paradigm of belief which is necessary for the native to thrive.

Differences between the characteristics of bhava-2 and the characteristics of bhava-9 can help define and describe the transition between the origin family and the secondary family.

A third family values-lineage could be indicated by 8th-from-8th-from-2 (bhava-4) . This scenario may reveal that a child is born physically into family-1, then sent to live with patrons or father-figures (9) then again sent to live with teachers (4), such as craft apprenticeships or boarding schools. At every step the child imbibes the values of the subsequent parent-figures.

Many lifescripts engage a narrative of adoptions and fostering. (Boarding schools are fostering.) For example, aristocratic families of old typically sent their children to be raised in the stately homes of other aristocrats, as an expression of trust and bonding between the ruling families. Many folks are raised in the homes of extended kin, godparents, adopted parents, tutors, or craft-teachers, and other environments which allow the native to add several layers of deeply installed values onto the basic physical genetic programming.

2nd-from tanusthana-1 = bhava-2

= one's own family. Assess all features of bhava-2, including the lord of the bhava, incoming drishti, and the current vimshottari dasha period.

If there are graha in bhava-2, the family drama may be very complex.

For example, Ketu in 2 yuti no graha indicates early severance of relationship to birth family, and relatively little meaningful contact with the lineage history. Rahu in bhava-2 indicates a strong materialistic manifestation desire lineage; the family craves privilege.

If no graha in bhava-2, looking to the bhava-pathi and its characteristics for information about one's family.

Also

family of the first spouse of the second child (2nd-from-7th-from-7th)

2nd-from dhanasthana-2 = bhava-3

family history, memories, collected knowledge, speech-song, voice, language, face, eyes, teeth, mouth, jaw libraries, treasuries, storage, collected foods, financial wealth, banking practices, collected values

  • of the second life-partner = in-laws from the second spouse (bhava-2)
  • of the 6th child (bhava-2)
  • of the mother's elder sibling (bhava-2)
2nd-from vikramasthana-3 = bhava-4

family history, memories, collected knowledge, speech-song, voice, language, face, eyes, teeth, mouth, jaw libraries, treasuries, storage, collected foods, financial well-being, banking practices, collected values

  • of the cohort agents,
  • sibling
  • cousin
  • coworker
  • collaborator
  • conspirator
  • neighbor
  • teammate
  • of the first spouse of one's own third child (2nd-from-7th-from-9th)
2nd-from bandhusthana-4 = bhava-5 Family history, memories, collected knowledge, speech-song, voice, language, face, eyes, teeth, mouth, jaw libraries, treasuries, storage, collected foods, collected values

of the fourth life-partner, if any.

2nd-from mantrasthana-5 = bhava-6

Family history, memories, collected knowledge, speech-song, voice, language, face, eyes, teeth, mouth, jaw libraries, treasuries, storage, collected foods, financial wealth, banking practices, collected values

  • of the romantic lovers, sweethearts,
  • poetic or idealized objects of adoration.
  • of the first spouse of one's own fourth child (2nd-from-7th-from-11th)
2nd-from ripusthana-6 = bhava-7 family

of one's enemies

2nd-from yuvatithana-7 = bhava-8

7th-from-2nd

= family of the mate from the first marriage = "in-laws "

of the business partner, the legal advocate, the contractual partners

If there are graha in bhava-2, the family drama with"in-laws " may be very complex. Ketu in 8 indicates early severance of relationship to spouse's family, and relatively little meaningful contact. If no graha in bhava-2, looking to the bhava-pathi and its characteristics for information about one's family.

family of the maternal grandmother (2nd from 4th-from-4th)

family of the first spouse of one's own fifth child (2nd-from-7th-from-1st)

2nd-from randhrasthana-8 = bhava-9 8th-from-2nd

indicates identity-transforming changes which may occur in the native's life in reference to the family of origin, and the emergence of a second family that provides additional guidance to the native

family of teachers of one's children (2nd-from-4th-from-5th)

potential for step-family (8th-from-2nd)
2nd-from dhanasthana-9 = bhava-10 9th-from-2nd

here may be seen the paradigm of belief held by the original lineage as well as the level of understanding of higher philosophy and actions associated with global humanistic convictions

family of the third marital partner, if any.
2nd-from karmasthana-10 = bhava-11 10th-from-2nd

social rank and public reputation of the family of origin. Its level of respect and recognition.

family of the boss, government bureaucrats and officials,
2nd-from vriddisthana-11 = bhava-12

11th-from-2nd

economic earnings of the family of origin. Its level and characteristics of community connectivity, its social network activities, its profitability

family of the first spouse of the eldest child (2nd-from-7th-from-5th)

2nd-from vyayasthana-12 = bhava-1 = radical lagna 12th-from-2nd

the private spiritual guidance received by this genetic lineage. Its relationship to lineage extensions which may be positioned in distant worlds and communicate via imagination or dreams.

family of the paternal grandmother (2nd from 4th-from-9th)
One's own family

In dhana bhava, one's personal vitality and social uniqueness (bhava-1) are shaped and supported by the values of the family history.

One gains valuable information from the family regarding one's deeper identity (beyond the body) and one Acquires the cultural values needed to develop one's purpose in society.

Ideally, the birth or adoptive family should provide information about food, money, history, art, music, language, and how to store and accumulate values.

If dhana bhava is well-supported, one receives good food, historical knowledge, emotional validation and material accumulation skills from the family unit.

If dhana bhava is troubled, the family-based transmission of the treasuries of knowledge + wealth may have been corrupted. Perhaps the family are immigrants who wish to leave their past values behind. Graha in 2 may describe reasons why some families prefer not to transmit their lineage history.

One may need to look outside one's family for cultural, financial, aesthetic, historical and linguistic support. Due typically to financial shortfall, the family-provided food may be less than nutritious, and accumulation behaviors are dysfunctional or weak. One may lack storage skills.

If dhana bhava is uncomfortably arranged, one's family might not provide even basic food; no songs, stories or lineage knowledge are passed along to the native; and one's access to accumulated wealth (any more than absolute survival) may be closed for the current lifetime.

The angle

from Chandra lagna

to Kutumbhasthana-2

= a predictor of the most emotionally powerful agency in the family culture = 2

These agency are all related to the mother (matrikaraka Chandra)

depending on the graha in bhava-2, the family experience may be easy or difficult, supportive or draining

Kutumbha-2 = 2nd-from Chandra in bhava-1 for Chandra in bhava-1, the most emotionally powerful agency in the family culture =
  • mother's financial wealth
  • mother's memories
  • mother's languages
  • mother's voice
  • mother's eyes
  • mother's own family history
Kutumbha-2 = 1st-from Chandra in bhava-2 for Chandra in bhava-2, the most emotionally powerful agency in the family culture =
  • mother's flesh-body appearance, mother's athletic movement, mother's social personality,
  • mother's identity , mother's vitality
Kutumbha-2 = 12th-from Chandra in bhava-3 for Chandra in bhava-3, the most emotionally powerful agency in the family culture =
  • mother's imagination,
  • mother's distance
  • mother's invisibility
  • mother's residence in foreign lands,
  • mother's meditation,
  • mother's sanctuary,
  • mother's clandestine activities,
  • mother's private spiritual guidance
Kutumbha-2 = 11th-from Chandra in bhava-4 for Chandra in bhava-4, the most emotionally powerful agency in the family culture =
  • mother's immediate elder sibling
  • mother's friendship network
  • mother's community
  • mother's ambitions

  • mother's gains
  • mother's economic income,
  • mother's prizes and awards
  • mother's recognized achievements
Kutumbha-2 = 10th-from Chandra in bhava-5 for Chandra in bhava-5, the most emotionally powerful agency in the family culture =
  • mother's career
  • mother's reputation

  • mother's public visibility
  • mother's hierarchical status
  • mother's leadership duties
  • mother's social authority, class, rank, title
Kutumbha-2 = 9th-from Chandra in bhava-6 for Chandra in bhava-6, the most emotionally powerful agency in the family culture =
  • mother's father

  • mother's sacred doctrine
  • mother's university culture
  • mother's globalism
  • mother's theories
  • mother's worldview
Kutumbha-2 = 8th-from Chandra in bhava-7 for Chandra in bhava-7, the most emotionally powerful agency in the family culture =
  • mother's secrets,
  • mother's healing powers,
  • mother's dealing with poisons
  • mother's confidences
  • mother's hidden trauma
  • mother's surgeries
  • mother's transformed identity
Kutumbha-2 = 7th-from Chandra in bhava-8 for Chandra in bhava-8, the most emotionally powerful agency in the family culture =
  • mother's relationships,
  • mother's mates and partners
  • mother's negotiations and bargaining
  • mother's contracts,
  • mother's advice
  • mother's deal-making and match-making
  • mother's legal obligations

Kutumbha-2 = 6th-from Chandra in bhava-9

for Chandra in bhava-9, the most emotionally powerful agency in the family culture =
  • mother's illness
  • mother's servants
  • mother's exploitation
  • mother's toxicity or pollution (social or physical)
  • mother's poverty
  • mother's accusations
  • mother's divorce

Kutumbha-2 = 5th-from Chandra in bhava-10

for Chandra in bhava-10, the most emotionally powerful agency in the family culture =
  • mother's creativity
  • mother's intelligence
  • mother's political or dramatic expressions
  • mother's gambling

Kutumbha-2 = 4th-from Chandra in bhava-11

for Chandra in bhava-11, the most emotionally powerful agency in the family culture =
  • mother's mother
  • mother's foundational education
  • mother's socialization
  • mother's property
  • mother's vehicles
  • mother's root culture
  • mother's boundaries, fences, deeds of land title
  • mother's sheltering, protecting, nourishing
Kutumbha-2 = 3rd-from Chandra in bhava-12 for Chandra in bhava-12, the most emotionally powerful agency in the family culture =
  • mother's immediate younger sibling
  • mother's cohort, workgroup, team
  • mother'sconversation
  • mother's writings and publications
  • mother's announcements
  • mother's commercial business
  • mother's interaction with her neighbors

Also, one's own siblings ( = 3rd from Chandra) are likely to define the family culture.

Graha in the 2nd-from = predictors and descriptors of the characteristics of the family cultural values

Surya in bhava-2 or Surya in the relative 2nd-from agent

public figure examples


This family = proud, confident, and idealistic.

Typically, children are raised with lineage values of elite independence, and taught to believe that one's own decisions may be more authentic than others.

Family culture is rooted firmly in the paternal line; unless Chandra also occupies dhanabhava, there is relatively little attention to the history of the mother's line.

Tendency toward high self-value in the family unit as a whole; if not balanced, may express as arrogant or self-righteous. Such a lineage may produce executive decision-makers, politicians, dramatists, celebrity figures, and poets. The family narrative validates a discourse of creativity and superiority .

  • War and Peace 1828-1910 Leo Tolstoy + Budha + Chandra * hailed from an aristocratic family well-known in the region

Chandra in bhava-2 or Chandra in the relative 2nd-from agent

public figure examples


***

This family promotes deep emotional bonds between parents and siblings. Family culture is rooted firmly in the maternal line.

Unless Surya also occupies bhava-2, less attention is invested into the knowledge of the father's line.

This family enjoys familiar foods and holiday gatherings; often traditional temple discourses frame their celebratory meals.

The family culture values financial wealth as the strongest assurance of emotional security . This lineage produces nursing caretakers who provide sustenance, shelter, and foundational education (not advanced philosophical discourse, but definitely the basics are provided).

Often they gather near a lake or ocean, take holidays at the seacoast, or relax at a favorite fishing spot.

Mangala in bhava-2 or Kuja in the relative 2nd-from agent

public figure examples


This family = pioneering, competitive, muscular, sexual, military and athletic. They see themselves as noble "first people", champions, and "winners ". They value speed, innovation, military prowess, and the power to initiate action.

If Mangala is unbalanced, this robust family culture may produce warlike interactions, including violent or aggressive speech.

Family culture promotes individual selfishness. Life is a race with few winners! Every man for himself!

Family lineage produces athletic musculature and dominating personalities. It includes penetrating personalities who become psychiatrists, surgeons, police detectives, deep-sea divers, explorers, miners, military invaders, gold-medal winners, and emergency first responders.

Family culture validates competitive winners such as athletes, engineers, beauty queens, hunters, soldiers, and race drivers. Mangala's drishti upon the relative 5th may indicate miscarriage or otherwise limit the number of children.

Budha in bhava-2

or Budha in the relative 2nd-from agent

public figure examples


This family has the gift of gab. They are gifted in speech and historical song, wonderful story-tellers and conversationalists, able to recount historical tales with flash and flair. When they sing, their song tells a scripted story.

This family much prefers to talk about current events and business schemes. Unlike Chandra-2, they welcome friends and coworkers into their holiday gatherings.

This family often includes clever accountants, sales and marketing agents, craft and technical specialists who like to "talk shop"; also detail-oriented business administrators and commercial agents.

The family culture may value rhetorical form more than moral content. Budha is a narrative genius but He may be somewhat ambivalent or manipulative in the task making definitive judgments.

The lineage validates those descendants who make money through planning, writing, talking, reporting, arguing, explaining, describing, and producing media-messages. The lineage may produce talkers, singers, inventors, and attorneys.

Guru in bhava-2 or Brihaspati in the relative 2nd-from agent

public figure examples


family history features abundant hoarded wealth and large amounts of stored knowledge. The lineage contains numerous bankers, mixed with storytellers, curators, herders, priests and professors. Family culture values wisdom (or apparent wisdom), humanistic (not technical) education, inclusiveness, sacred doctrine, and generosity of spirit.

  • Cleopatra 1932-2011 AIDS activist Elizabeth Taylor * uttama-Guru-2 intense exchange of mutual drishti with Zukra-yuti-Rahu-10. She hailed from a wealthy family. Her father was an international art dealer with a gallery in the Beverly Hills Hotel. Her mother had been an accomplished stage actress.

Such a family is vociferously verbal and the native carries out this entitlement to pontificate with great confidence and quite liberally, perhaps entirely unconstrained by the facts of the case.

Splendid resource for singers and musicians - bhava-2 = song, melody voice, stories.

Typically the family enjoys significant knowledge of its own history, tracing their storied lineage through many generations. Often the family genetics produce large, even corpulent, bodies, tending toward a dark-reddish complexion (relative to the overall gene pool).

The lineage validates reproduction and is normally quite fertile, generating abundant offspring - depending naturally on Guru's state. Guru-yuti-Ketu, for example, "cuts " the reproductive flow in favor of other forms of abundance.

Zukra in bhava-2 or Zukra in the relative 2nd-from agent

public figure examples


  • art historian, writer Caroline Bouvier Kennedy

  • UK-Queen 1926- Elizabeth-2

This family attracts (Zukra) wealth and sense- pleasures.

The family members are generally collectors and storytellers, sensualistic, self-indulgent, and concerned with harmonious relationships.

They enjoy talking about art, music, relationships, and money.

This family culture favors gracious, diplomatic speech and generally dislikes any discussion of unpleasant truths.

The lineage produces fashion mavens, architects, perfumers, design engineers, musicians, singers, hair stylists, fine-artists, bankers, diplomats, and cuisinistes.

Typically the historic line attracts handsome people with fair complexion (relative to the gene pool) and balanced features.

Fashion, style, design, financial wealth, sweet foods and attractive appearance are some of the highest values in this family culture.

Shani in bhava-2 * or in the relative 2nd-from agent

public figure examples


A family narrative of fleshdeath, pressure of time and social judgment, genetic survival and historic limitations. Professor Shani teaches the way of hard work, respect for lawful structure, and "neutral separation" as the most effective method for the native to interact with the family's internal culture.

The family of origin often has social-material survival karma which manifests in a family culture of materialism, pragmatism, common sense, conformity, and resistance to new information. Professor Shani's methods are dedicated to maintaining the existing law, but He does not tolerate innovation.

Scarcity is a leading theme in the family narrative: no matter how hard they work, little acquisition seems to manifest. (And they work hard.)

The family may seem "stuck" in position despite expressing a desire for more material acquisition. Life is a struggle to "get ahead" but the goal of social mobility seems unattainable. It does not occur to the family that Shani's conservatism and staunch resistance to movement is the very feature that prevents social mobility.

Family culture promotes resistance to spoken truth - as if the truth threatens the rule of law . Hear no evil; see no evil; speak no evil. Especially, speak no evil - and ideally, just don't speak.

The family lineage grants a high value to conformity, lawfulness, and uniformity of appearance. Often the family strongly identifies with conservative hierarchies such as Church, Sahangam * sangha, class or caste system, corporate institution, or national government. Validation of merciless judgments and harsh consequences for failure to follow the RULES.

The script may include a punitive judgment upon the family's public reputation which causes the family to become "downwardly mobile" losing the increase in social rank that was conferred by the previous generation. A difficult or socially forced second marriage may be required for legal propriety or for survival.

In particular, bhava-2 = 6th-from-9th suggesting conflict with the father and a perpetual (Shani) disagreement with the indoctrinators of the historic lineage who impose an orthodoxy of belief. Shani provides substance of conflict in areas of physical and social survival, common sense and conventional behavior, social structure, rank and caste.

  • Autobiography of a Yogi 1893-1952 Swami Yogananda * Shani-Kanya-2. The swami's family of origin were conventional and materialistic folks who gave little support to his esoteric interests. His father directed him to marry and undertake a householder's life. As a very young man, Yogananda realized that he could not agree with his father (Shani in 6th-from-9th) and he acknowledged (2) a necessary separation (Shani) from his values.

  • Secret Doctrine 1831-1891 Theosophy Helena Blavatsky * Shani-SImha-2 + Mangala + Budha-yuti-Rahu * similarly, left home at the age of seventeen due to disagreements with her father.

Shani-2 may also suggest health concerns for the father arising from his rigidity, materialism, workload, scarcity, social oppression, and resistance to change (Shani).

The lineage history may harken to dry, mountainous, cold, land-locked or rocky areas of the Earth. This lineage produces primarily workers, materialists, skeptics, carriers of burdens, mechanics and engineers, practical and pragmatic, concerned with paper, brick, concrete, asphalt, roads, structures, skeletons, stones, and bones.

If Shani rules or occupies bhava-2, the overall family situation may improve modestly with the passage of time.

Rahu in bhava-2 or Rahu in the relative 2nd-from agent

public figure examples


When evaluating the effects of Rahu-Ketu, it is essential to note the character of the planetary lord of R-K *plus* any yuti-graha before making a final judgment.

The family lineage hosts a history of ambitious acts fueled by the quest for social mobility. Often upwardly mobile, in flagrante. Interruption (Rahu) of the regular family traditions via taboo-breaking passions, irregular deaths (2), or misappropriations of financial wealth (2)with possibility of disruptive agency via a taboo second marriage.

In particular, bhava-2 = 6th-from-9th suggesting conflict with the father and an ambitious (Rahu) disagreement with the indoctrinators of the historic lineage who impose an orthodoxy of belief.

  • Syria-Pres 2002- ophthalmologist Bashar al-Assad * ambitious family line; often at odds with the doctrinal authorities

Rahu seeks to obtain social privilege without slogging through Shani's orderly process for earning entitlements. Slippery Rahu usually can avoid tests and examinations; therefore much of what He says is unverified or unverifiable.

Rahu in bhava-2 suggests a family culture of expedient speech, camouflaged lies, falsified historical memory, instrumental use of knowledge, exotic libraries or irregular use of treasuries. Rahu-2 tends to use language for deceptive or ulterior purposes, and His goal is always advancement along a quick trajectory toward highest entitlements - sans effort or examination.

Fast-track Rahu-2 shows the overall family ambition for "upward mobility". Also within the family history may be found exotic interlopers and poseurs, fabricated stories, and lubricated credentials that allow Rahu to slither quickly toward acquisition of treasuries.

Ketu in bhava-2 or Rahu in the relative 2nd-from agent

public figure examples


***

When evaluating the effects of Rahu-Ketu, it is essential to note the character of their planetary lord AND any yuti-graha before making a final judgment.

Family lineage may be significantly disconnected.

Family culture may exhibit apathy, ambivalence, distancing, or disinterest. Family life may be enervated by drugged numbness, mental illness, or a historic dissociative pattern.

This lineage validates a state of uncertainty about the family surname, detaches the connectedness to an fixed set of values, and scatters the perceptions resulting in fogginess about the conditions of origin.

General ambivalence about the process of accumulating valuable goods and conserved knowledge, but Ketu does not block family wealth, knowledge, speech, or song. Ketu-2 may be found in the nativities of some uber-wealthy HNWI.

Ketu has no opinion about family assets.

Ketu does not care whether the asset-treasury comes or goes. For this family, the real excitement is Rahu-8 with its knowledge of secret empowerment and occult truths.

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