• As 6th-from-9th, look to dhana for information on father's enemies, debts, and disease.

• As 11th-from-4th, dhana tells about mother's immediate older sibling; however, don't forget the often-more-revealing 11th-from-Moon.

• As 4th-from-11th, dhana shows your immediate elder sibling's house

• Your children's career, especially the career of the first child, is seen in 10th-from-5thdhana bhava. (Also see 10th-from-L-5, and second house within saptamsha.)

"Skandha"= "heap".

2nd-house of "character" is the repository of the huge "heap" of psychic constructs which define and structure the mind. The psychic structure is generated by a "pile-up" of imprints left on the field of the subconscious by past experiences.

In English, the word "character" comes from the Greek "kharakter" meaning "an engraved mark". (From "kharax" meaning "pointed stake.") Character means the traits which are "engraved" or "carved into" the personality. Any parent will attest that children show individual character almost from the first moment of birth.

he elaborate psychic structure which contains the vast accrual of past-life and developing present-life experiences is represented by dhana-bhava, the house of accrued wealth. The individual's moral and aesthetic values, speech patterns, family lineage, knowledge of historical tradition, material wealth - even his hair and nails! - are considered "outflowings" or "sravana" of his enormous subconscious accumulation of past experience.

By default the subconscious creates a massive network of unexamined presumptions, expectations, automatic actions and reactions, etc., until its material comes to conscious attention. At this point of awareness the samskara / character can begin to be intentionally changed.

Family narrative, source of values and lineage identity

the second most basic form of wealth or well-being is belonging within the family, and the social identity we develop through speech communication within the family.

• Dhana rules family blood lines, our early childhood, and acquisition of primary moral and aesthetic values.We learn what to eat, what to say, how to treat each other - from not only parents and siblings but also the larger tribal unit, including grandparents, aunts and uncles, cousins, house servants, etc. Social cooperation, recognition of worthiness, and verbal support from the extended family is a basic signification of dhana bhava.

• the "family narrative" can be read through 2nd-from-Chandraand the 2nd navamsha.

• Individual family members will participate in the family lineage history, but each person can also be known and experienced as distinct personalities:

Mother is individually known through bandhu sthana, The Moon, 4th-from-Moon, and either Moon or L4 in dwadashamsha (whichever is stronger).

• Father is individually known through dharma bhava, Surya, 9th-from-Surya, and the stronger of either Ravi or L9 in dwadamsha (D-12).

• If your dhana bhava and its lord are in good condition there will be harmonious conditions within your family, ensuring a happy childhood. Malefic aspects on dhana bhava indicate lack of cooperation in early childhood, and the well known later struggle for happiness that emerges from childhood suffering.

Songs, and bardic poetry

Epic tales

Dhana includes all the the core traditional values passed through the family line. How to treat the land, and how to treat each other. How to remember the ancestors, through songs and stories. How to celebrate the passage of time.

• Core morality, timing of religious ritual and celebrations, knowledge of sacred texts, old stories, history, ancestry, ritual foods, "comfort foods", mother tongue, speech dialect and intonation, old songs - form one's basic cultural education through oral tradition.

• Cultural education, knowledge of history, banking, conservation, understanding of public values, and creation of public social policy are all encompassed within the second house.

• quality of face, hair,

• mouth, teeth, tongue, jaw, and voice;

• spoken and facial expression,

• And the speaking part of language ability.

Shukra in dhanastana gives a beautiful face (and a nice voice), although the type of beauty depends very much on rashi and drishti.

2 = 6th from 9th

• Money may not be the "root of all evil" but clearly house-2 for wealth is 6th-from-dharmasthana - making money a natural "enemy of religion".

• There is a natural domain conflict, a natural and normal imbalance, between the values which underlie advanced social morality such as equitable distribution of wealth, and value which underlie the tradition of each family accumulating wealth for itself.

• There is natural animosity between the call to tribal or cultural priesthood, which requires the native to communicate ritually with the spirit world full of beings who lack human bodies, versus the call to cultivate material wealth which has predominantly material properties.

• Consider the similar natural domain conflict between the parochial, localized education of house-4 and the cosmic, universalized education of house-9.

• If a person applies all their attention to cultivating the local morals of their region, they will have no energy left for dealing with people and spirits who are different from them.

• By the same token, if a person focuses exclusively on a universal view which is so inclusive that all sentient beings - perhaps all beings of any structure - are recognized and respected, there is no energy left to protect or promote the local customs, and one becomes a stranger in one's own home.

• Such is the natural animosity or permanent competition for attention and resources into which dhana and dharma are permanently juxtaposed.

2 = 8th-from-7th

dhana bhava shows players and circumstances which create the transformation point = end-of-cycleof the first marriage; possibly also beginning of cycle for the second marriage.

• Periods of L-2 or L-8 indicate the death of the first spouse. Divorce, which equals the saturation(2nd-from-7) or destruction(8th-from-7) of marriage, also occurs during period of L-2 or L-8.

• he first marriage is more oriented to balancing with a partner who is significantly opposite to oneself, who has traits of the maternal grandmother (4th-from-4th) plus provides a post-childhood home and security (4th-from-4th) .

• he first spouse will be a member of the father's or guru's network of associations (11th-from-9th) or will be a "friend to your religion". Thus the first spouse promotes one's overt moral beliefs. In an arranged marriage the parents ensure social compatibility (similar caste etc.) and in a love marriage the young couple talk over how they want to live, what they believe, and how to raise their children.

  • Either way, compatibility in external mores is achieved. (If house-7 is distressed then social morality is one of the first stressors, of course!)

• However the spouse's value's being 2nd-from-7th the native 's house-8, are always problematic in marriage; in-laws have been a problem in marriage since time immemorial.

The first spouse's fantasies and long foreign journeys, being 12th-from-7th = the native 's house-6, are a source of conflict and animosity by default.

These defaults can be corrected if the native has auspicious 6th or 8th houses, but generally the downside of the first marriage is established by seeing what houses become dushthamsha from the 7th.

If a second marriage is indicated, look to house-2 for its public face. (Look to navamsha-2 for its private face.) Using house-2 as lagna, see which houses become subha-sthana and which become dushthamsha.

House-2 is lagna for the second spouse. Therefore, ceteris paribus, we attract a 2nd-marriage partner who is less our opposite (7), and more shares the culture and experience of our early childhood (7).

The naturally auspicious kendra houses counting from dhana bhava are house-5, house-8, and house-11. Thus, children and personal creativity; healings - including shared finances of marriage; and gains/friendships, are all by default enhancedin the second marriage.

The natural dushthamsha within the 2nd marriage become:

• Animosity of 6th-from-2nd =house-7 (surviving partners from first marriages)

• destruction/transformation of 8th-from-2nd = house-9 (religion and social morality)

• dissolution/spiritualization of 12th-from-2nd (one's social identity).

As always, if these dusthamsha-from-2nd are occupied by good planets, receive helpful drishti etc. then the experience of spouse's previous partners, or religious sanction, or dissolution of identity can be highly favorable.

To evaluate the second marriage partner and timing of second marriage, Jyotishi will consider:

1. 2nd-from-lagna and its Lord

2. 2nd-from-Moon and its Lord

3. 2nd-from-Venus and its Lord

4. 2nd house within navamsha

5. dasha timing of these controlling planets

A major duty in the portfolio of Dhana bhava and the L-2 is to ensure that, according to the script of the incarnational intent, "something must die so that something else may live."

• L-2 is a fierce maraka.

• Dhana- bhava and yuvati bhava, the second and seventh rashi houses, are "maraka"or death houses which show saturation with sensual experience signaling physical death.

Compare 2nd house to 8th house randhra bhava. bhava-8 shows the circumstances of one's own death not the timing.

As lord of 2nd-from-7th,the lord of Randhra can show timing of death of first spouse, final cessation of contracts and agreement, termination of negotiation processes that signals the death of a relationship, etc.

• However L-8 is not itself a maraka for the native .

Timing of the spirit's departure from the physical vehicle is known by time-lordship of L-2+ L-7, lord of 2nd-from-Moonand 7th-from-Moon. 2nd-fromany house can indicate saturation of matters in that house. Saturation indicates that one's complete agenda regarding matters of that house has been fully accomplished and permission to move to a new energy body has been earned.

2 = 8th from 7th

Vimshottari Periods L-2 = a significant timing agent for divorce and the announced transformation-point of established relationships.

Circumstances of an L-2 timing for divorce are such that the native has exhausted all options for further negotiation in the current partnership *and* based on that fixed state of saturation or terminal non-movement in the discourse of the original partnership, has already initiated another relationship.

When divorce or final separation occurs during a period of L-2, the lagna of bhava-8 [death point of negotiations] has already manifested a new relationship, so that the 7th-from-8th has already materialized. This is a divorce in which the native has already connected with "someone else". (Something has died and something now lives.)

Example from Hollywood:

Immediately at the onset of the mahadasha of Brad Pitt's powerful and auspicious L-2 Guru, Mr. Pitt surprised the public by enacting a separation from his first wife, the beautiful and popular Jennifer Aniston. Despite Ms. Aniston's many charms, there was indeed a life-defining relationship with "someone else" already sprouting.

L-6

• By contrast, divorce or final separation of partnership that is announced during periods of L-6 simply indicates the dissolution of the legal marriage contract . In the period of L-6, the marriage alliance has collapsed, and a state of animosity exists within the former partnership. However there is no implication during a period of L-6 that another life-defining partnership has been generated.

• In fact+ L-6 suggests that the conflicted parties are largely consumed with fighting between themselves or chewing on the details of the disagreement, so that very little life-force energy would be presently available with which to initiate a significant new relationship.

L-8

• Divorce announced during a period of L-8 shows a focus on the re-distribution of the marriage values, particularly money. Most attention is paid to settlement of the joint financial estate.

• Emotionally, psychologically, and sexually, there is rarely (yet) a new partnership growing. the native is probably in a state of shock or profound reflection, and not yet energized to rebuild.

• Unlike L-2+ L-8 may indicate the physical death of the spouse.

mouth, teeth, eyes, voice, speech, song, hair, face = benefits from dhana bhava

2 = 10th-from-5th.

From the nativities of those who enjoy a strong dhana bhava, there emerge historians, priests, singers, artists, bankers, cooks. These natives serve as curators of the ancient hoards in food, money, songs, tales, works of art, values, images, traditions, truths.

• Good singers and speakers, natural entertainers and storytellers with a great sense of humor. Dhana bhavain strength confers a powerful sense of stewardship for public lands, possessiveness of private lands, a deep and abiding personal connection to Nature, and natural talent for wealth development in many forms.

• Characteristics of bhava-2 = key to professional success in performance arts, literature and theatre.

• When dhana is strong, the speech will be musicaland the person is gifted to sing or tell stories, especially in the mother tongue. Teeth, tongue, curve of jaw and shape of mouth are magnetically beautiful. (Cf. preponderance of bhava-2 graha in the nativity of film star Brad Pitt .)

• Both literary and theatrical success require strong dhana bhava, strong 2nd-from-2ndSahaja_bhava.htm"> Sahajabhava for craft in the hands, and also a strong 4th-from-2ndputra bhava for "roots" in a creative lineage.

• If Sahaja, putra, 2nd-from-Moon AND the 2nd-from-Shukra are strong in addition to blessings in the 2nd house of the bard - remembering the ancient songs and stories -- a brilliant performer will result.

Food

here will be insufficient Or poorly preparedornon-nutritious food. The person may ingest improperly prepared food (spoiled, chemically altered, or otherwise damaged) and other poisons through the mouth.

Depending on the specific malefic influence: Shani will delaybut does not destroy.Kuja is Aggressiveand can kill.Rahu is hungry and demonic. Ketu is passive and inert.

• Too much preservative (e.g., salt) in the food, leading to tumors, is associated with Shani in bhava-2.

• Too much spice or stimulant in the food, leading to ulcers, is associated with Kuja in bhava-2.

• Too much taboo food, whatever nutrient is proscribedby the ethics of one's people, is associated with Rahu in bhava-2. (E.g., Muslim or Jew eating pork, Hindu eating beef, American eating horse-meat, religious teetotaler drinking alcohol, etc. Rahu = boundary-breeching by mouth.)

• Poisoned food or drink (such as rakshi) often leading to death, is associated with some awful combination of malefics with Chandra in Vrischika.

• Mouth, teeth, tongue, or jaw may be misshapen.

• Incomplete articulation of speech, or vulgar aggressive speech.

• Learning to speak new languages may be difficult or impossible.

Finance

the native may suffer chronic financial problemsdue to insufficient hoarding skills.

These folks just cannot save money. Typically one is born into a family line that does not have a lineage tradition of wealth development; this lineage cannot transmit wealth values to their children. Thus a malefic dhana bhava suggests being born into a lineage of ignorance and poverty.

Knowledge

the native 's acquisition of knowledge may be slowed or blocked, depending on the nature of the damage.

• Reduced or blocked access to traditional values in art and song, collections of beautiful objects, historical records

• reduced instinct toward conservation/preservation

• may also result in willingness to destroy the source of all material value, planet Earth.

Shani: Improves over Time

If Shani in bhava-2 is the cause of acquisitional difficulties, the situation will improve. The wisdom of experience provides chronological and moral maturity, which eventually re-creates historic values.

• the native will have to repeat basic training in knowledge acquisition skills over many iterations. One has to "re-create the wheel" in many cases, due to the lack of guidance and direction from the family history. However, with Shani, persistence is the key to success.

• Best improvement for Shani-related disability in matters of bhava-2 occurs for Yogakaraka L 4-5 or L 9-10 Shani (Thulaand Vrishabha lagnas) or Shani in swakshetra or uchcha condition. Despite poor family transmission of historical values, these natives often become quite wealthy and acquire much beauty and knowledge, albeit only late in life.