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Bhava - Amsha - Rashi


kośāgāra [cask, case, treasury, storehouse]


kuṭumba bhava [family, relation by descent]


Kuladaya [clan]


dhana-sthāna [capital, surplus, valuables, storage]


Angle-Yoga to the 12 sthāna

12 sections dashamamsha -10 of bhava-2

bhava-2 kuṭumba * family of origin

Parashara BPHS bhava-2

bhava-2 adhipati behavior 12 bhava

bhava-2 angles toward 12 bhava


OM shum shukraya namah

OM dram drim draum sah shukraya namah


" Casket of gold filigree and diamonds Goa (India), mid 17th century; late 17th or first third of the 18th century (diamond setting)."

hosted by The Fitzwilliam Museum in Cambridge UK


Body Parts

body, birth, beginning


  • mouth, teeth, tongue, jaw, throat, eyes, esp. right eye (left eye = bhava-12)

  • nose, hair, face and balanced appearance of the facial features

  • // valuable attributes // as defined by traditional folkways, as identified with family history and ethnic culture

By contrast, Tanu Bhava rules the full physical embodiment, complete integrated musculature, and balanced cooperation of all the body parts, as well as one's personality integrity.)


The earthen 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, naose, 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.

teeth, jaw, tongue

The person with beneficial characteristics regarding dhana bhava will enjoy nice teeth, strong jaw, and sensitive tongue.

2nd-from-rashi lagna

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

  • Accounts, histories, and records of all kinds.

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 dhanapati-2 and other connections to bhava-2 .

  • If dhanapati-2 inhabits bhava-10 for example, your accumulated wealth will emerge largely in your leadership roles. Your values have religious significance (10th being 9th-from-2nd) and your leadership style is influenced by your knowledge of history.

  • If dhanapati-2 inhabits bhava-9 by contrast, your accumulated wealth will emerge largely in your guru roles transmitting specialized knowledge to an elite group of listeners. Your values have tantric significance (9th being 8th-from-2nd) and your paternal style is influenced by your knowledge of older traditions.

Treasuries of Wealth

" Wealth" is the power to manifest, the power to create the experience of well-being = the power to be well. bhava-2 and dhanapati-2 indicate

  • financial well-being levels, accrued value in savings, securities and shares, hoards, property.

  • intellectual property

  • moral and aesthetic values.

  • Credit and Credibility

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.

For example,

Professor Shani's teachings in classroom-2 typically promote a pre-incarnationally planned 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 scarcity] to prepare suitable foods. One may 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 Shukra.

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.

By contrast,

Professor Shukra's teachings in classroom-2 occur in a naturally hospitable environment for Shukra. 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 Shukra has strength in dhana bhava; adjusted of course by incoming drishti and condition of bhava-pati if Shukra is not svakshetra.


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.

  • Memories from the present incarnation, specifically from the earlier life and materials which one has been taught to memorize, are most strongly displayed in bhava-2.

  • Memories from the "previous" incarnation are better indicated by bhava-3. Previous incarnation = 2, and 2nd-from-2nd = bhava-3.

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 embodiment in the present life.

  • Future life body = by default = bhava-12.

  • Future life memory hoard = what one may be busy acquiring in the future life = by default = bhava-11.

Treasury produced via 2 = 2nd hoard from 1st birth
  • assets from soul-embodiment (1)
  • assets from genetics (1)
  • assets from the flesh- embodiment appearance (1)
  • assets from personality (1)
  • assets from competitive vitality (1)
  • assets from muscular activity (1)
  • assets from breath, breathing, prana (1)
  • assets from shapes, forms, containment, embodiment (1)
  • assets from innovation, new ideas (1)
  • assets from giving birth (1)


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)

  • = present life lineage values-fulfillment traditions, songs and stories of the historical and mythological past

  • this information draws from astral memory

  • When bhava-2 is strong, the native communicates powerfully from this subconscious storehouse of memory

  • The memory shapes the appearance of the face, hair, teeth, mouth and most importantly the sound of the voice

  • The emergence of powerful past-life memories into the functioning communicative consciousness may trigger a second marriage

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.

  • Agent-performer-doer persona = bhava-5

  • Lineage knowledge of the historical values tradition, speech, face = bhava-2

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 treasuries is significant.) Sales, marketing, public relations etc. which promotes or discusses matters of the imagination.

Wealth produced via 2 = 3rd craft from 12th ghosts
  • writing about parallel lives (12)
  • writing about charity (12)
  • writing about dissolution of ego-membrane (12)
  • writing about intuition (12)
  • writing about sleeping (12)
  • writing about monasteries, cloisters, seclusion (12)
  • writing about dormitories, hotels, prisons (12)
  • writing about spirit-guides (12)
  • writing about the creative imagination + dreams (12)
  • writing about the father's parents (12)
  • writing about the partner's enemies (12)
  • writing about bedroom activities (12)
  • writing about ancestors (12)
  • writing about meditative reflection, solitude (12)
  • writing about long sojourn in distant land (12)


4th-from = the secure basis and protection, the roots, the housing and containment, of matters of that house.

the parents (4) of one's friends (11). Graha-in-2 affect one's experience of the parents of the peers in the social network.

[Surya in bhava-2] contributes to the perception that the parents of one's friends are theatrical, political. and charmingly bright. They may be performing artists, gamers and gamblers, politicians charismatic figures, or patriarchal-figures. If Surya is well-placed, intelligence. If not, self-righteousness may manifest.

[Chandra in bhava-2] contributes to the perception that the parents of one's friends are homely folk. They may be gardeners, farmers, fisherfolk, care-givers, shelter-providers, and patriots.

[Mangala in bhava-2] contributes to the perception that the parents of one's friends are dynamic, active, and driven. They may be engineers, pioneers, athletes, divers and drillers, surgeons, or inventors.

[Budha in bhava-2] contributes to the perception that the parents of one's friends are communicative. They may be students, entrepreneurs, managers, announcers, or writers.

[Guru in bhava-2] contributes to the perception that the parents of one's friends are philosophical, generous, or expanded (physically, socially, or financially). They may be professors, preachers, or globalists.

[Shukra in bhava-2] * contributes to the perception that the parents of one's friends are musical, artistic, and luxury-seeking. They may be bankers, traders, singers, or treasure-collectors.

Shani in bhava-2 * contributes to the perception that the parents of one's friends are an unhelpful obstacle, burden, or impediment to one's own progress. They may seem old-fashioned, rigid, or fearful.

Rahu in bhava-2 * contributes to the perception that the parents of one's friends are perhaps not telling the real truth about their treasuries. They may appear [Rahu] to promote a more humble set of lineage values-fulfillment while expediently pursuing a desire for prestige treasures.

[Ketu in Bhava-2]* contributes to the perception that the parents of one's friends are disconnected from reality, perhaps spiritually detached but often mentally surrendered

protects your lineage values-fulfillment

protects large interconnected networks of association

anchors exchange networks of goods, services, and information

defends one's goals and achievements = savings of financial wealth

stabilizes friendships


5th-from = creative expression to the matters of that house

  • creates your wealth and appreciation of natural beauty

  • creates respect, authority

  • creates public standing and professional career

  • people who praise and applaud (5th) your professional behaviors (10th)

Wealth produced via 2 = 5th luck from 10th laws
  • blessings from leadership roles (10)
  • blessings from government (10)
  • blessings from public responsibilities (10)
  • blessings from orderly structures (10)
  • blessings from laws + regulations (10)
  • blessings from bureaucracies (10)
  • blessings from being a public figure, icon (10)
  • blessings from father's 2nd wife (10)
  • blessings from the language of priests (10)
  • blessings from university collections, libraries, banking (10)

6th-from-9th + 9th-from-6th

6th-from = dissolution of agreement including animosity, debt, and disease arising from the matters of that house

  • 6/8 relationship = 9 vs. 2

  • conflict of Dharma vs Dhana

  • problem-sets faced by the father; father's debt

Bhava-2 = a showcase for

  • the problems faced by the father (6th-from-9th)
  • the wisdom achieved through service ministry (9th-from-6th)
  • those adversarial to one's catechism of belief, theories of belief (dharma), ideology, or philosophy of life (6th-from-9th)
  • the beliefs and doctrines of servants, physicians, and criminals including purveyors of drugs(6) pharmacists-medicators (6) mother's relatives (6) and all types of servants (9th-from-6th)

Confirm via similar effects in 6th-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) may have ; aggressive, competitive enemies (6). Dad may be prone to accident and injury, as well as sudden death from blood disease.

Seva offered to young athletes or soldiers can help one to learn how to balance one's 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.

Shukra-2 = father (9) has polarizing catalysis 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 one learn how to balance his actions.

  • UK-Queen 1926-2022 Elizabeth-2 has a well-disposed Shukra-Kumbha in kutumbasthāna-2. Her father may have enjoyed the pleasures of elegant company, perhaps associated with his early death.

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 Learning Pathway experiences of exploitation and servitude. It is However, asupportive 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.

  • 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.

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, pretentious 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 one learn how to balance his actions.

Although nearly any graha in dhana bhava-2 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.

  • Should there be graha residing in both 9 and 2, during the period of the dharma-pati (according to its strength) there may occur illness and social conflict - particularly during the bhukti of those graha residing in 2. The more graha in 9 and 2, the more occurrences of the illness, animosity, and financial unbalance indicated by the shad-ashtaka 6-8 challenge-angle between Dharma and Dhana.

On the plus side,

  • Dharma bhava = the baseline (lagna) for religious convictions and sacred teachings, knowledge of the Higher Laws of truth, philosophy, as well as priestly ritual, lawful (dharmic) understanding of all worlds (phenomena).

On the minus side,

  • Bhava-9 also indicates the ego-personality of the father and the dogmatic teachings of institutional religion.

  • Bhava-9 = also the container of people, things, and ideas things toward which the mother (4) feels a natural animosity (6th-from-4th). Naturally, the object of the mother's frequent disdain will be the ego-personality of the father!

It may be surprising how much polarizing catalysis can arise during the mahadasha of the Dharmesha-9 combined with bhukti of dhanapati-2 . It is natural to think of these two bhava-pati, 2 and 9, as highly positive sukha-graha which bring in wisdom (9) and wealth (2).

However, the natural shad-ashtaka 6-8 challenge-angle between 9 and 2 which can be very problematic for religious people if the nativity hosts numerous graha in sthāna-9 and sthāna-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.

  • Some minor evidence of the conflict may arise during the period of the respective 2-9 lords, but it is only dramatic and severe when the dharma-pati is strong and the dhanapathi-values-treasuries is strong.

The worst sort of irreconcilable stress and tension between Religious Principles (9) vs. Material Values (2) occurs only when:

  • strong Dharmesha-9 becomes the mahadasha pati

    • E.g., for a Vrishabha nativity, shani in Makara in 9 would produce a sober, father-respecting, religiously conservative lifestyle.

    while strong dhanapati-2 becomes the Vimshottari bhukti-pati.

  • e.g., from Vrishabha - Urisha indriya-lagna, budha-Mithuna in 2 would produce a mentalized, talkative lifestyle of constant communication about the family-group members and their history (2) and an articulate, amused stream of patter about the children (5) celebrity culture (5) and other entertainments

  • the native with sample placement of Shani-Makara-9 (socially responsible sobriety) and Budha-Mithuna-2 (chattiness, family-centric mentality) would suffer a rather fierce internal conflict even though the graha involved are planetary friends.

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 dhanapati-2 may seem to produce debt, disease-discomfort, and disorder (6th-from).

6/8 = disputes, treachery, broken promises and forced rebirth.

Period of Dharmesha-9 vs. dhanapati-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, apriestly 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 +dhanapati-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.

  • Food-eating-face issues (2) often arise along with financial debt and dental disease.

During mahadasha of Dharmesha-9 + bhukti of dhanapati-2, there may be religiously motivated conflicts regarding the topics of 2:

  • food, money, family bloodline-history and lineage values-fulfillment , voice-speech-song-language, mouth-teeth-tongue-jaw, face-hair, second marriage, storage and accumulation, money in the bank, herds of cattle, liquidity of financial assets,

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 treasury 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 knowledger.

Father's Debt

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 cintamani * mani * 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 cintamani * mani * 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 secrei

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 lifepartnership

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.

  • Sudden change in the terms of contract

  • Knowledge of frightening secrets which creates sudden change in existing agreements.

  • Traumatic, transformative upheavals from subconscious memory, which can disturb the placid expectations of conventional partnerships

  • Sudden, forced changes to marriage contract, alliances

  • Non-transparent, non-obvious occult results of advising and consulting relationships (increase in knowledge)

  • results of hidden, subconscious motives or catastrophic change in the condition of the spouse (death of partner)

  • apparent destruction (followed by pre-incarnationally planned reconstitution) of contracts, alliances, agreements, balanced relationships which support the mutual interests of each partner


dhanapati-2 and graha in 2 can be divorce-makers. Most divorces are about cintamani * mani * 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).

Speech production

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 = 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

  • notorious for harsh speech of the native and may signal an aggressive style of spouse's forward movement upon the cycle of destruction-and-rebirth. The native 's birth family may have a normalized shouting-fighting culture or the native feels natural in the role of verbal dominator. While normal for the native, verbally aggressive behavior may be intolerable for the spouse, who leaves the union knowing that neither the native nor the native 's birth family can change this deep cultural habit.

Second marriage.

  • If the 2nd union manifests while the 1st marriage contract is still operational, the bewildering effects on the people represented by bhava-7 (spouse and business partners) are obvious.

  • Vimshottari bhukti of the ruler of bhava-2 or bhava-8 is the most common timing agent for divorce .

  • Professor Bright Beautiful Bhrigu's teachings in classroom-2: the birth family is materially comfortable, and the spouse is sensually attracted to hidden interests. If the native remarries, the second spouse is attractive and probably financially privileged and .

Secret dealings of the Spouse

  • 8th-from-7th shows the hidden, invisible but potentially explosive power that waits behind a screen of mystery. At the designated moment of the turning of the cycle of birth and death (period of dhanapati-2) the hidden force pushes out into visibility.

  • Transparency of the sexual exclusivity expectation per marriage contract or perhaps profligacy of the first-marriage spouse is estimable from bhava-2.

  • Conservative Shani in 2 indicates consecrated faithfulness of spouse-1, who Generally, is isolated and critical in the marriage yet does not stray. Marriage partner demonstrates adherence to social rules, per the culture in which the marriage occurs.

  • Adventurous Professor Rahu in 2 can indicate secret spousal dealings which display barrier-bending, taboo-twisting or disregard for conventional behaviors.

  • Professor Chandra's teachings in classroom-2 suggests an emotional instinct to conduct secret dealings outside of the primary contract, or to feel the need for a second marriage that will be more emotionally satisfying than the first.

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.

  • Surgeries upon the first spouse.

  • Circumstances of death for the spouse.

8th-from-2nd = Bhava 9

father * religion * social morality

there is a natural required transformation of family lineage values-fulfillment , especially the tradition of hoarding wealth, at the higher level of public religion. As demonstrated by Christ overturning the money tables at the temple!




  • wisdom from conflict management

  • wisdom from handling of loans and usurious activities

  • wisdom from engagement with medicines and handling of disease conditions

  • wisdom from dangerous, criminal, exploitive, disagreeable or imbalanced situations

  • wisdom from arguments, lawsuits,

  • wisdom from fighting, police action, and losses caused by acts of war.

Wealth produced via 2 =

9th wisdom from 6th fights

  • inner certainty from ministries of service (6)
  • inner certainty from the father's profession (6)
  • inner certainty from animosity, hostility (6)
  • inner certainty from conflict, war (6)
  • inner certainty from exploitation (6)
  • inner certainty from disease (6)
  • inner certainty from medicines, drugs (6)
  • inner certainty from divorce (6)
  • inner certainty from litigation, accusation, blaming (6)
  • inner certainty from servants, livestock (6)
  • inner certainty from mother's relatives (6)
  • inner certainty from crime, theft, fraud (6)
  • inner certainty from pollution, toxicity (6)
  • inner certainty from sales of buildings, vehicles (6)


public respect and dignity

  • respect from fame, celebrity, personal brilliance

  • dignity from one's children

  • respect from literary and artistic performance

  • respect from fashion, theatre,

  • respect from success in speculation, games, and entertainments

  • dignity from intellectual property (patents etc.)


11th-from = gains and achievements produced by the matters of that house.

  • gains and profits from schooling , diploma, licensing

  • gains from schooling, from diploma and license, passing of examinations, educational curricula and properties

  • gains from real-estate and property ownership-stewardship , including houses, commercial buildings, and all types of shelter.

  • gains from homeland, the mother and her cultural roots, from nourishment, from protection of the weak and vulnerable

  • gains from boundaries, fences, deeds of title, land survey, farms, fisheries

  • achievements and awards for work accomplished that are based in the culture that was practiced in the childhood home.

  • gains from one's ethnic foundations, seasonal rituals, rites and ceremonies

  • gains from vehicles, from shipping, from the ocean tides, from ruts and routines, predictable oscillating movements

  • gains and goals accomplished from burial, planting of roots, basements and foundations, all things underground

  • goals set by parents, care-givers, schoolteachers, and groundskeepers

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.)

Lineage Mismatch

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, kuṭumba) 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 Shukra or Guru happen also to serve as yuvati-pati (6th-from-2) or dharma-pati (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 yuvati-pati-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 yuvati-pati in 6/8 from svakshetra.

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
  • stepwise progress of parents especially mother (4)
  • stepwise progress of patriotism, birth-land (4)
  • stepwise progress of customs police, boundaries (4)
  • stepwise progress of houses, lands + vehicles (4)
  • stepwise progress of farming (4)
  • stepwise progress of fixed properties, limits, fences (4)
  • stepwise progress of the folkways traditions (4)
  • stepwise progress of schools, diploma + licenses (4)
  • stepwise progress of cultural roots (4)
  • stepwise progress of garden spirits (4)
  • stepwise progress of sale of food-drink, naatural resources, cattle (4)
  • stepwise progress of things underground


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:

  • human-to-human communications

  • writing and conversation

  • commercial business

bhava-2 and dhanapati-2 = strong maraka functions.

  • Dhana bhava lacks the kendra rebalancing strength of bhava-7.

  • Therefore, when the body or the personality-identity enters a depleted state related to 3rd-house phenomena (caused by over-thinking, over-worrying, over-concern with commerce or conversations), it will normally retreat into the" saturated" or hoarding, holding-on, state of bhava-2.

  • bhava-2 can absorb and acquire but it cannot release, except at the point of 100% saturation when extreme yin turns to yang.

  • Therefore, when the activities of bhava-3 have been truly excessive and the energy withdraws into bhava-2, the maraka function is enhanced.

Loss of engagement with matters of bhava-3, leading to Loss of ability to pursue or depletion of energy available for performing

  • Active mentality (often due to deep engagement in sensual pleasures)

  • detailed planning capabilities (loss of interest in daily mental routines)

  • conventional business administration and day-to-day communications (often due to pulling into the family history)

  • daily busy-ness (often in order to measure and count one's own personal wealth).

  • narrative communication functions

  • conversations and writing

  • publications and announcement

  • siblings and team-work relationships

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-fulfillment 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-fulfillment 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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a la Franck Bohbot


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