OM shum shukraya namah
OM dram drim draum sah shukraya namah
Food, Family, Finance
family line, family history
accumulated values, treasury, hoard
genetic, historic, or eso-teric
the second house
Dhana Bhava = aesthetic values, languages, treasuries of knowledge, libraries, databases, seed-storage, warehousing, collections of all kinds, and capital wealth
Elephant family strolling in Kenya
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.
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 one' 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|| |
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.
family of the first spouse of the second child = 2nd-from-7th-from-7th
Surya in bhava-2 indicates that one's family of origin is theatrical, glittering, self-righteous, egocentric, and radiantly bright. The family lineage may contain performing artists, gamers and gamblers, politicians charismatic figures, or patriarchs. Pitrikaraka Surya suggests that the father-figure typically has a dominant role in defining the family lineage. The vocabulary of intelligence, uniqueness, and creativity may be a salient feature of the family identity.
Chandra in bhava-2 indicates that one's family of origin is oriented to home, roots, routines, nurturance, protection, familiar rhythms and routines. The family lineage may contain gardeners, farmers, fisherfolk, care-givers, shelter-providers, and patriots. Matrikaraka Chandra suggests that the mother-figure typically has a dominant role in defining the family lineage. The vocabulary of locality, boundaries, and patriotism may be a salient feature of the family identity.
Mangala in bhava-2 indicates that one's family of origin is dynamic, active, and driven. The family lineage may contain engineers, pioneers, athletes, warriors, divers and drillers, surgeons, or inventors. bhratru-karaka Kuja suggests that the brother-figures typically have a dominant role in defining the family lineage. The vocabulary of competition and innovation may be a salient feature of the family identity.
Budha in bhava-2 indicates that one's family of origin is communicative, interpretive, and mentalized. The family lineage may contain students, craftspeople, entrepreneurs, managers, announcers, printers, publishers, or writers. The vocabulary of commerce, news and information may be a salient feature of the family identity.
Guru in bhava-2 indicates that the culture of one's family of origin is philosophical, generous, or expanded (physically, artistically, socially, or financially). The family lineage may contain professors, dogmatists, preachers, guru-figures, ideologues, indoctrinators, theorists, or globalists. The vocabulary of paradigms of belief may be a salient feature of the family identity.
Zukra in bhava-2 * indicates that one's family of origin is musical, artistic, and luxury-seeking. The family lineage may contain musicians, perfumers, vintners, refiners, bankers, traders, singers, or treasure-collectors. Women may play an important role in the family history. The vocabulary of values, finance, design, and diplomacy may be a salient feature of the family identity.
Shani in bhava-2 * the duro-karaka (hardness-agent) indicates that one's family of origin is an unhelpful obstacle, burden, or impediment (Shani) to one's own well-being (2). The lineage may seem old-fashioned, rigid, or fearful.Shani delays, but typically He does not deny. Therefore, while the family traditions may delay the unfoldment of the truth-values truth-values which provide well-being, with the passage of time the truth often survives. Durokaraka Shani suggests that elders may play an important role in the family's ability to accrue a treasury. The vocabulary of limits, restrictions, and social approval may be a salient feature of the family identity.
Rahu in bhava-2 * the chiplo-karaka (slippery-agent) suggests that one's family of origin is perhaps not telling the real truth about their genetic lineage nor about the contents of their accumulated treasuries. Clever illusions and delusions of historical acquisitions and containment. The family may appear (Rahu) to promote a specific set of lineage values-fulfillment while expediently pursuing a completely different set of values, motivated by desire for prestige accumulations. Persons of exotic or ethnically-mixed origin may play an important role in the family history. The vocabulary of ethno-cultural mixing, ambition, and opportunism may be a salient feature of the family identity.
Ketu in bhava-2 * the chidra-karaka (cutter-agent) indicates that one's family of origin is disconnected from reality, perhaps spiritually detached but often mentally disoriented or simply absent. Persons of mentally deranged character, or those of spiritually surrendered nature such as wanderers and mendicants, may play an important role in the family history. The vocabulary of pilgrimage, dispersion, witness-perspective, or abandonment may be a salient feature of the family identity.
Zebra family in Africa
|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, affluence , banking practices, collected values
|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
|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, affluence , banking practices, collected values
|2nd-from ripusthana-6 = bhava-7||family |
of one's enemies
|2nd-from yuvatithana-7 = bhava-8|| |
= 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||
indicates identity-transforming changes which may occur in one' 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||
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||
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|| |
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||
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 producing opportunities for polarizing catalysis, 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 |
|= 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 = |
|Kutumbha-2 = 1st-from Chandra in bhava-2||for Chandra in bhava-2, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 12th-from Chandra in bhava-3||for Chandra in bhava-3, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 11th-from Chandra in bhava-4||for Chandra in bhava-4, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 10th-from Chandra in bhava-5||for Chandra in bhava-5, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 9th-from Chandra in bhava-6||for Chandra in bhava-6, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 8th-from Chandra in bhava-7||for Chandra in bhava-7, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 7th-from Chandra in bhava-8||for Chandra in bhava-8, the most emotionally powerful agency in the family culture = |
Kutumbha-2 = 6th-from Chandra in bhava-9
|for Chandra in bhava-9, the most emotionally powerful agency in the family culture = |
Kutumbha-2 = 5th-from Chandra in bhava-10
|for Chandra in bhava-10, the most emotionally powerful agency in the family culture = |
Kutumbha-2 = 4th-from Chandra in bhava-11
|for Chandra in bhava-11, the most emotionally powerful agency in the family culture = |
|Kutumbha-2 = 3rd-from Chandra in bhava-12||for Chandra in bhava-12, the most emotionally powerful agency in the family culture = |
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-fulfillment 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 .
|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 affluence 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 heritage = 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. The legacy 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.
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 Soothing Somana-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.
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
|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, affluence , 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 dematerialization, 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, sangha (sangiti, the reciters), 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 lifepartnership 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.
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 barrier-bending, taboo-twisting 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.
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. 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. However, if other graha-yuti-Ketu, the dissociation may be only one of the factors describing the family culture and heritage.
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.
file update: 16-Sep-2020
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