rahu  

jisse prasann hokar prajapti brahmaji uske sammukh prakat hue aur kaha - ‘mai teri ugra tapasya se ati prasann hun atah tujhe ichchit var dena chahta hun. atah jo chahe mang le.’ rahu jo ati mahatvakankshi tha, ne brahmaji se ek grah banaye jane, amrta, devtaon par vijay tatha surya aur chandra donon prakash panujon ko nigal jane ka vardan manga. brahma ji ne muskurate hue kaha ki donon prakash punjane ka gras tere lie bahut kashtakari hoga, parantu fir bhi main apne vachnanusar tujhe var deta hun. tathastu kahakar brahmaji antadhryan ho gaye. apman se jalta hua rahu turant hi surya aur chandrama ki or daur para kintu bhagvan vishnu ne apne chakra dvara uske sir ko dhar se alag kar diya tatha kaha ki srishtikatrta brahmaji ka vachan nishfal nahin hoga. apne vibhinn kram men donon grahon ko nigal jaoge aur is prakar sansar men achche v bure parinamon ke suchak banoge. sansar men sabhi kuch karan, karya sambandh ke adhar par banta hua hai. jyotish ki manyata hai ki sabhi prakar ke karyon ke lie samay ka ek vishesh mahatva hai. samay ko sanskrit men kal bhi kahte hain tatha kal ka anya mahatvapurn arth mrityu bhi hai. atah samay hi is sansar men samast gatividhiyon ka niyantrak hai v jyotish men ham samay ka hi adhyayan karte hain. rishi patni sinhika ki asamay ki gai ichcha ne rahu ke bhavishya ka nirdharan kar diya. rishi to patni ki ichcha se katrtavyabaddh the kyonki vah matra kam ichcha n hokar, santan prapti ki akanksha thi. us samay yah pratha thi ki yadi koi stri, ichchit vyakti se santan ki akanksha kare aur vah use pura n kare to use varshon tak uska prayashchit karna hoga kyonki usne santan utpatti ka karya n kar srishti ke vikas ko badhit kiya hai. isi karan maharshi kashyap ne aprasann man hote hue bhi apni patni ki ichcha ko pura kiya. rishi aur unki patni ke madhya bahut tanav tha aur is ulajhan men rahu ka janm hua. rahu ka mul svabhav vyakti ke jivan men ek gahri aur jatil uthal - puthal men se kuch naya utpann karna hi hai. stri ko dharti athva dharni (jo rahu dharan kare) mana jata hai tatha purush ko akash mana jata hai jo prithvi par puri tarah achchadit hokar baras uthta hai aur apne men sarvasva rup se dhank leta hai. is samagam ki purnata ko prapt hote hi prakriti srijan men lag jati hai tatha navjivan ka nirman prarambh ho jata hai. uttam santti ke lie stri v purush men purn samanvay hona param avashyak hai tabhi srijan ki avastha men divyatmaen santan rup men prapt ho sakti hain. yun to santan ke bhavishya ko prabhavit karne vale anek sukshm v jatil karak hote hain jaise - dev prarabdh (purva janm ke karma) adi kintu in sabke rahte bhi mata - pita ka purn samanvay uttam santan pradan karta hai. vartaman ka kiya gaya sahi karya jis prakar bhavishya ko prabhavit karta hai usi prakar prarabdh hamare is janm ko. adhikanshtah log bina soche samjhe santti utpann karte hain. atah sanyog se kabhi - kabhi hi sansar men gandhi, taigor, ramkrishn, vivekanand, talastay athva ainstain jaise virle janm lete hain. sinhika ki asamay santan ki ichcha ne yah dikha diya ki santti prapti brahmandiya shakti ke hath men hai. jab bhi vyakti apni ichchaon ka das ho jata hai to use parinamon ke lie taiyar rahna chahie. maharshi kashyap yah jante the ki patni ki is asamay ichcha ka parinam santan ke jivan men uthal - puthal ka karan hoga kintu patni ki ichcha ko jante hue unhone dev ichcha man saharsh svikar kiya. sinhika ka vyavhar ek samanya vyakti jaisa tha jo ichchaon ke vashibhut ho apne vivek ko kho deta hai. ap jab bhi vivek ko khokar bina soche samjhe karya karte hain to ap apne bhavishya ko bandh dete hain. parantu yadi manushya ka vivek vishva chetna se ekakar ho to nishchit rup se ichchit parinam prapt ho sakta hai. jyotish hamen vishva chetna ko vishvas men lekar samay ka sahi gyan deta hai. yah gyan sukshm v jatil hai kintu yadi jyotish ka prayog dhyan purvak kiya jaye to srishti ke rahasya ko puri tarah samjha ja sakta hai tatha grahon ka prabhav manvta ke purn kalyan ke lie maddgar siddh hota hai. is katha men sinhika ne parinamon ko najrandaj kiya. parantu maharshi sabhi kuch jante the kintu vidhi ke vidhan ko nahin badla ja sakta. iska gyan hone par ham yatharth ko janakar uske anurup apne ko dhal sakte hain tatha ismen chupe hue rahasya ko gyan dvara prapt kar prakriti ke niyamon ko anand purvak apna lete hain. rahu ka janm asamay par hone ke karan vah ahankari, krur, ishyalu, murkh, ati sahsi, tej, dusron ki shakti ko puri tarah jane bina unse akaran vivad karna tatha apman ka bhagi hone vala banaya. surya dvara apmanajanak parajay ne use uski laghuta ka ahsas karaya. kintu usne sahas nahin chora aur anya upayon se parakrami surya ko parast karne men jut gaya. hamen yad rakhna hai ki vah maharshi ka putra hai tatha usmen apne pita ki tarah mahan aur amar hone ki ichcha hai parantu asamay janm lene ke karan, uske lakshya ko pane ke tarike alag hain. pahle to usne apne kaushal aur bahaduri se bhare prayas kiye kintu asafal hone par himalay par baithakar hajaron varshon tak tap kiya jisse vah surya se badla le sake. apne ugra tap dvara prajapti brahma ko prasann kiya. brahmaji ke prakat hone par bhi vah apne apman ko n bhul paya tatha usne surya se badla lene ka var manga. rahu ki ichcha shakti itni balvti thi ki brahmaji ko use vah var dena hi para. dusre rahu ko jyotish dvara sansar ke niyaman men bhi mahatvapurn bhumika nibhani thi. jyotish ka mahatva v prabhav itna nahin hota, yadi rahu ka ismen sthan n hota. keval rahu ki upasthiti ne hi jyotish ko ek purnata pradan ki hai. brahmaji yah jante hi the. yah sab sochakar hi rahu ko mahatvakankshi var diya tha. vardan pate hi rahu donon prakash punjon surya aur chandrama ki or daur chala, kintu bhagvan vishnu bich men a gae tatha unhonne apne chakra se rahu ke do tukre kar diye. jyotish men rahu ko chaya grah mana jata hai aur jyotishiya ganna men chaya ka vishesh mahatva hota hai. ham sabhi sansar men prakash aur andhkar ke mahatva ko jante hain. prakash jahan gyan ka dyotak hai vahin andhkar agyan ko darshata hai, shayad jyotish hi aisa vishay hai jahan ki chaya aur andhkar ka gahrai se adhyayan kiya jata hai. vastav men to ham n purn prakash men rahte hain n hi purn andhkar men, parantu andhkar ki upasthiti sachmuch hamen gahrai tak prabhavit aur bhaybhit kar jati hai. chaya ka apna hi sansar hai, vah jivan bhar hamare sath lagi rahti hai. chaya ki yah khubi hai ki vah andhkar men to gum ho jati hai parantu prakash men prakat hone lagti hai aur failne lagti hai. yadi koi vyakti surya ke prakash men khara ho to uski chaya kabhi barhne lagti hai to kabhi yah ghatne lagti hai. kabhi vyakti ke age - age chalti pratit hoti hai to kabhi - kabhi piche - piche parantu kabhi bhi sath nahin chorti, kintu chaya ke rahasya ko janne ka sabse achcha samay madhyahn ka surya hai. jab chaya apne samanya akar men hoti hai tabhi uske rup v rahasya ko puri tarah jana ja sakta hai kyonki madhyahn men jab vyakti surya ke niche khara ho jata hai to chaya bhi kuch kshan ke lie vyakti ki unchai ke tulya hoti hai. sansar men sabhi prakar ke bhay ka ek bara karan chaya hi hai. chaya ka sansar hriday ki gahraiyon tak faila hua hai. atah usse jure bhay par vijay pana bhi sahaj nahin hai. yah bhay sansarik vastuon ka bhi ho sakta hai aur prakritik ka bhi jaise ki bhutapret adi. ham jaise hi chaya ke rahasya ko samajh lete hain to andhkar hamesha ke lie kho jata hai aur gyan ka prakash charon or failne lagta hai. yahi rahu hai.