anya grahon ke viprit rahu aur ketu adrishya grah hain. pauranik katha hai ki devtaon aur rakshasane men samudra manthan se nikle amrit ke bantvare ke samay rahu namak daitya vesh badalakar devtaon ke sath pankti men khara ho gaya, jise surya aur chandrama ne dekh liya aur iska sanket vishnu bhagvan ko kar diya. unhonne apne chakra se rahu ka sir dhar se alag kar diya.
pauranik kathaon men rahu ko sarp ka sir aur ketu ko sarp ki punch kaha gaya hai. jab sabhi grah rahu aur ketu ke madhya a jate hain, tab kal sarp yog banta hai. khagolshastra ke anusar antriksh men rahu v ketu anya grahon ke saman bhautik pind nahin hain. prithvi aur chandra apne akshiya bhraman ke sath-sath surya ke charon or andakar vritt men is prakar bhraman kar rahe hain ki in donon ke path ek dusre ko uttar aur dakshin disha men katte hain.
chandra pratyek mah prithvi ka ek chakkar laga leta hai, islie vah prithvi ke path ko ek mah men do bar katta hai. in sanpat binduon ko rahu aur ketu kahte hain. apne path par gatiman chandra jis bindu ko par kar uttar disha ki or unmukh hota hai, use rahu aur jis bindu ko par kar dakshin ki or jata hai, use ketu kahte hain.
is tarah rahu aur ketu anya grahon ki bhanti koi bhautik pind nahin hain, balki chandra aur prithvi ke bhraman path ke do sanpat bindu hain, atah inka koi akar, bhar ya akriti nahin hoti. jyotish shastra men inhen chaya grahon se bhi sanbodhit kiya jata hai.
vaigyanik bhasha men inka astitva chandra aur prithvi ke gurutviya-chunbkiya bal ke yugm ke rup men hai, jiska parin aami bal anya grahon ki apeksha kai guna adhik hota hai. islie manushya ke man, chintan, aur karyapranali par is bal ka anya grahon ki tulna men kai guna adhik prabhav parta hai, jo sakaratmak bhi ho sakta hai aur nakaratmak bhi.
bhautik vigyan ke anusar sabhi bhautik pindon men ek dusre ko akarshit karne ki vishesh shakti hoti hai, jise gurutvakarshan bal kahte hain. is bal ke atirikt in pindon men chunbkiya aur vidyut bal bhi hote hain. jab koi do bal apas men milte hain ya takrate hain to ek parinami bal utpann hota hai, jo anukul ya pratikul falon ka karak hota hai.
atah jab kisi kundli men sabhi grah in yugm balon (rahu v ketu) ke madhya ate hain, to unke parinami balon (falon) men apratyashit parivartan ho jate hain. yahi karan hai ki kal sarp yog se prabhavit logon men vishesh gun-avgun aur kshamataon ka pradurbhav hota hai, jinke karan unki samanya logon ki tulna men alag pahchan hoti hai.
jyotish ke prasiddh vidvan shri man iak chand jain ke anusar rahu bhavishya ki sanbhavnaon ko vyakt karta hai aur ketu bhutkal arthat purvajanm ke karm ko, jiske adhar par rahu us jatak ka bhavishya nirdharit karta hai.
kundli ke adrishya bhag men visheshakar pratham, dvitiya, aur chaturth bhavon men rahu shubh nahin mana jata, kyonki isse jatak ke yash, dhan, pad, sukh aur samriddhi ke marg men anek badhaen utpann hoti hain. kintu kundli ke drishya bhag men visheshakar navam, dasham aur ekadash bhavon men rahu apni dasha men jatak ko jivan ki unchaiyon ko chune ki prerna deta hai.
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