budh ke janm ki katha kafi adbhut tatha uttejak hai. yadi ham us kal ki or lauten jabki yah ghatnaen hui thin to in ghatnaon ne srishti men kafi uthl-puthal macha di thi. shuru men budh ko apnane ke lie koi bhi taiyar nahin tha tatha iske pitritva ko lekar bahut vivad tatha ulajhan thi, jiske parinam men budh ko shuru men ek parityakt balak ka jivan jina pada kintu bad men uski pratibhaon ko dekhakar uske pita ne age akar use apna putra svikar kiya. katha ke anusar chandrama, brihaspati ka shishya tha tatha unse sansar ke vibhinn shastron ki vidya prapt kar raha tha. brihaspati ek badi ayu ke vyakti the parantu unki patni navyauvna v rupmti thi jiska nam tara tha. chandrama bhi rupvan aur akarshak vyaktitva ke svami the.
atah chandrama v tara ek-dusre ki or akarshit hue tatha paraspar prem men dub gae. katha ke anusar chandrama tara ko lekar lupt ho gaya tatha dono hajaron varshon se bhi adhik sath-sath rahe, itne samay ke sahvas ke bad tara ke garbh dharan karne par chandrama ne tara ko tyag diya. is bich brihaspati tara ko khojte rahne par bhi uska pata nahin laga pae, kintu chandrama dvara tyage jane par tara punah apne pati ke pas laut ai. brihaspati ko tara ke jab kuch mah se garbhavati hone ka gyan hua to vah bahut krodhit hue, is krodh ke mare unhonne tara ke garbh se us jiv ko khinchakar bahar nikalakar jamin par fenk diya, bhale hi vah garbh abhi kuch mah ka hi tha kintu usmen se sabhi ko chakit karta hua ati sundar balak budh janm lekar khelne laga, vah balak itna sundar v gunvan tha ki brihaspati use dekh bahut prasann hue tatha unhone saharsh hi uska pita hona svikar kar liya. aisi manyata hai ki chandrama ka virya itna shaktivan tha ki budh ka janm to hona hi tha chahe vah purn mas pura karne par hua hota ya nau mas hone se purva
. brihaspati sabhi se kahne lage kyonki budh ka janm unki patni tara se hua hai atah vah hi uske pita hain. chandrama jo ki satya ko janta tha, usne is afvah ko failaya ki budhe aur ashakt brihaspati aise rupvan putra ke pita ho hi nahin sakte aur vastav men vah hi budh ke pita hanai. is afvah ki charcha kafi samay tak hoti rahi tatha budh ke vastavik pita ka prashn sansar men apkirti ka vishay bana raha. anttah prajapti brahma ji ne is afvah ko shant karne ka prayas praranbh kiya tatha brihaspati ki patni tara ko bulaya tatha is afvah ke satya ke vishay men pucha. yah ek sarvabhaumik satya hai ki mata hi balak ke pita ke vishay men bata sakti hai. tara ne prajapti brahma ko sab kuch sach-sach bata diya ki vastav men chandrama hi budh ke pita hain. budh ke janm ka sanbandh chunki brihaspati aur chandrama ke sath hai, atah kalpanashilta tatha buddhimatta ke do gun usmen naisargik rup se hi vidyaman hain kintu uska svabhav donon hi se bhinn hai tatha uske is svatantra vyaktitva ko kisi bhi prakar se chunauti nahin di ja sakti. budh sansar men buddhi ka svami hai. apni buddhi ke sahi prayog dvara vah kalpana aur gyan ki simaon men n bandhakar buddhimattapurn prayason se satya ko prapt karta hai.
uska yahi gun use anya grahon se alag pahchan deta hai. manav buddhi men tark aur chintan ka svami hone ke karan budh sabka chaheta aur priya hai. chetna ki uchch shaktiyon ke anubhav ke bina vidvan aur gyan ki unchaiyan pana sanbhav nahin hai atah budh ko svatah hi ek uchchatam sthan pradan karta hai. vigyan athva darshan men apne paksh ko siddh karne ke lie hamen tark, chintan v vishleshan ki shaktiyon ka upyog karna padta hai aur yahi budh ka kshetra hai. budh, mithun v kanya rashi ka svami hai. ye donon hi asvabhavik rashiyan hain. mithun vayu tatva ki rashi hai aur kanya prithvi tatva ki. aisi manyata hai ki vichar vayu marg se gati karte hain tatha prithvi par sthapit hote hain. yahan prithvi se hamara abhipray sansar se hai. yadi ham mithun ke svabhav ka dhyan purvak adhyayan karan to ham pate hain ki vicharon ka janm to vayu men hota hai aur dvisvabhav rashi men janm ke karan vicharon men naisargik dvi svabhav bana rahta hai.
kanya men koi bhi vichar aranbh se hi dvisvabhavi rahta hai, purn adhyayan tatha bad men jivan men karyarup lene ke pashchat bhi vah apne dvisvabhav rup ko banae rakhta hai. atah is sansar men kuch bhi sthayi svabhav vala athva aprivartaniya budh men nahin hai. shayad isi karan is sansar ke ek pramukh dharm mukhya rup se bauddh dharm ke anusar yah sansar nirantar parivartanon se paripurn hai. vigyan bhi is mul satya se dur nahin hai jahan nitya nai khojen nirantar purane vicharon men parivartan lati rahti han. tarkik chintan ka yah svabhav hai ki vah pratyek anubhav aur satya ke paripekshya men badlta rahta hai. sansar ki pratyek ghatna ko bahut hi sundar dhang se siddh kiya ja sakta hai jo sunne men bahut vishvasniya aur prabhavi pratit hoti hai. isi bat ko kuch adhik spashtata se samjhane ke lie ham ek kahani ka sahara lenge: budh darshata hai ki kaise vyakti paristhitiyon ka sankalan karta hai tatha usse adhikatam labh prapt kar sakta hai. is prakriya men vah apne jivan ke samast anubhav tatha gyan ko apni parikalpana dvara is prakar punah sthapit aur niyojit karta hai ki vah purn rupen tarkasangat lage. shayad isilie budh ko dvisvabhav vala mana jata hai. budh ki yah prakriti do vibhinn staron par kam karti dikhai deti hai.
pahla uchch bauddhikta ka vah star hai jahan gahra vishvas, tarkik vishleshan tatha nakar evan shunyata ke gyan dvara divya anubhutiyon ka pratyaksh gyan prapt karna hai. vedon men uchchatar ishvariya gyan prapti ka ek marg sabhi ke nakar dvara antim satya ko pane ka marg bhi hai jise ki neti-neti (yah nahin, yah bhi nahin) ke siddh t ke nam se jana jata hai. vahin dusre star svarthapriyata, chal, prapanch, atarkikta, mansik asantulan ya murkhata mukhar hoti pratit hoti hai. yadi ham vishesh dhyan den to budh ke vyavhar men nirliptata aur bhav shunyata spasht drishtigochar hoti hai. yadyapi vibhinn mansik vrittiyon se janit bhavnaen iski katha ko bhavnatmak rang dete hue dikhai deti hain kintu mul bhav fir bhi bat ko kahne ka andaj bure ko bura kahne ka tatha tathyon ko sabke sammukh sidhe-sidhe rakhne ka hi rahta hai. isse pratit hota hai mano, sanvad ke niyamon ke anurup apne vicharon se logon ko sochne ko badhya karte hue sabhi satyon se unhen apagat karane ka prayas hai. avchetan ke star par yah ichcha pratit hoti hai ki chetan men tathyon ko is rup men prastut kiya jae ki vah n keval prabhavshali lage balki antrik bhavnaon ko bhi ek sarvabhaumik abhivyakti pradan kare. vyaktitva ke avchetan bhavon ko chetan ke star par lane ka ek prayas rahta hai.
fir vah avchetan ka khandan chahe hiron ki khan ho athva usmen koyla bhara ho, atah budh ka prabhav manvta ke lie nitant avashyak ho jata hai kyonki yah apni tarkikta ki tikshnata se ativad ko donon or se katta hai. dusron ke sath gahrai se judne ke lie yah jaruri hai ki vyakti pahle apne ap se sanvad sthapit kare tatha apne antah karan ko spashtata se jane. is antrik aur badhya jagat men taratamyata aur sauhardapurn sanbandh hue bina vyakti vastavik unnati nahin kar sakta. is lakshya ko pane ke lie anubhav, vicharon v vishleshan ko dusron se bantna hota hai. yah vaiyaktik adan-pradan tab tak chalta rahta hai jab tak ki purnata ko prapt n kar len arthat samast sujhav, gyan, chintan ko ek sutra men n piro len. apne ko srijnatmak abhivyakti dene ke lie vishleshan ki mahan yogyata, gyan ki tivra jigyasa tatha vishva ki nai khojon aur avdharan se sanbandh ki avashyakta hoti hai. jahan srijan hai vahan vidhvans bhi dur nahin rahta. atah viprit budh shakti aur samanjasya ko bhang karne ke lie apni viprit soch aur tarkikta ke prayog bhi usi ugrata se karta hai.
vani, vad-vivad, tark, sangharsh tatha apne mat ko purn paripakvata se prastut karna budh ka kam hai tatha use sahi athva galat kisi bhi prakar se prayog karne men vah saksham hai. budh, mithun aur kanya rashi ka svami hai. budh kanya rashi men 0 ansh se 15 ansh tak ka uchch mana jata hai tatha 15 ansh par uchchatam hota hai tatha rashi ke 16 ansh se 20 ansh tak vah apne mul trikon men hota hai tatha shesh 21 se 30 ansh tak vah kanya rashi ko apni rashi manta hai. min rashi men yah nich ka hota hai tatha 15 ansh par nichatam mana jata hai.