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मंगलवार, 18 सितंबर 2018

Eklavya....The great warrior

"Eklavya – ‘The Great Warrior’ and the Story of Greatest Betrayal in Indian history"
(मेरे प्रस्तुत लेख को अंग्रेजी में ट्रांसलेट करने का श्रेय मेरे मित्र व क्लाइंट अमेरिका निवासी डॉक्टर संदीप कॉल जी को जाता है)
      Written some 5000 years ago, Mahabharata, has time and again proved to be the greatest epic, not only of India, but of the whole world. Its impact has been felt in over the ages and in all parts of the world. ‘Gita’, the ocean of knowledge, emanates from it as well. During the time of Mahabharata, a very important background information is overlooked while revisiting it during the present times. Arjuna, considered to be the ‘Greatest Warrior (Archer)’ during that period, was groomed to such greatness by two Gurus. It did not happen by accident. The first person directly responsible for this was Kripacharya, the royal teacher of the Kauravas and Pandavas appointed by Bheeshma and the second was Dronacharya, which weapon master of Hastinapur court. Dronacharya had trained under the great Parashurāma himself, thus ensuring the divine greatness of his expertise having trained in all weaponry, conventional and divine. Kripacharya by recommending the latter, ensured Arjuna became the ‘Greatest Warrior (Archer)’. To his credit, Arjuna, through his hard work and dedication, pleased Dronacharya to such an extent that it exceeded the love of his own son, Ashwatthama. Out of this love, he taught him not only to become master archer but also gave him the power to invoke the divine super-weapons such as ‘The Brahmastra’. Such deep was his love for Arjuna that even Ashwatthama was not taught the complete procedure of invoking ‘The Brahmastra’ (He could not recall this divine weapon once it left his bow).
During the present times, such stories do crop up in modern culture such as films and dramas. One such example is the Hollywood movie Star Wars – New Hope (1977), which happened to be the first installment of hugely successful movie series. In it the main protagonist and hero, Luke Skywalker, rose from a very humble beginnings to become the ‘Greatest Jedi Warrior’ the galaxy had ever known. His gurus (mentors), Obi-Wan Kenobi, and Grand Master, Yoda, ensured that this tag ‘Greatest Warrior’ was bestowed on Luke Skywalker through rigorous training. At first sight, it might look as an unnecessary comparison to Vedic Epic like Mahabharata here but such stories strike at the heart of people’s psyche where heroes are celebrated down the ages, where subsequent generation remember them. And if such explanation does not satisfy the critics of this unnecessary comparison, consider the fact Luke Skywalker’s father, Darth Vader, went down the evil path to become a main villain in this film series. It explains the power of a ‘Guru’ (or his absence) as a person guiding and nurturing the future of his disciple.
But then Mahabharata is an unusual epic. Perhaps this is where the comparison with contemporary folklore or similar other epics end. There is a dark secret associated with Arjuna being bestowed the title of ‘Greatest Warrior’. If one digs deep enough, innumerable characters, innumerable faces, countless seasons and innumerable stories can be had from Mahabharata. As an avid reader, a person could be exposed to and remember each and every character from different sources and documents. But today I am not willing to talk about ‘Yogashwar’ Krishna or shower praises on ‘Mahabali’ Bheem, neither the aim is to put ‘Gāṇḍīvadhārī’ Arjuna as the object of this article nor am I willing to talk about ‘Suryaputra’ Karna. I am interested in talking about that person who is a forgotten hero, possibly faced the greatest betrayal of history, whose place in history was treated like a stone that need to be kicked around. His painful tears and the pain emanating from his heart was overlooked because of his ‘low caste’ birth. Even the savior of the religion, Chakrapāṇi Vasudeva (Lord Krishna), did not oppress this injustice and nature, for good or for worse, has hidden this betrayal from plain sight of everyone. Yes friends, today the pen is to sing praises about the story of the same legendary person, who without any blessing, without being the son of a God and without the help of any divine weapon, was indeed the best archer of the world, the best disciple there was, and the performer of greatest sacrifice that anyone could ask for. Yes, today the pen is interested in singing great praises for Veer Eklavya, praises for his knowledge, praises for his immense capability that was stinging like a thorn in the eyes of his contemporaries.
During one of his training sessions he put twelve arrows in the mouth of a dog to stop it from barking which was creating distraction for him during those practice sessions. He dealt it with such a precision that not a single drop of blood came out of that dog’s mouth. In the science of archery, this was a perfect example of ‘stopping a living being from having a preoccupation with empty talk’. In the entire universe at that time, there were a lot of people who had the ability to perform such a feat, but only Eklavya’s ability far out shone that of others. In fact it was such an impossible feat that no ordinary human with all the knowledge of archery could achieve it. This is based, as we shall see, on the subsequent testimony of Dronacharya himself, as he witnessed Eklavya’s remarkable feat, which lead him to believe that such a person was no ordinary person.
News reached the royal palace and curiosity among the Pandava princes took center stage. “Who is this person who is a master of archery?”, “Who is this near perfect archer?” These were the sort of questions that were coming in their mind. Led by their Guru Dronacharya, the Pandava princes reached the forest where Eklavya was residing and practicing archery. To their surprise they found an ordinary ‘Bhil’ (low caste) boy was practicing with a very ordinary wooden bow. In front of him was a bunch of arrows and barking dog’s mouth full of arrows bore testimony of his finesse in the art of archery. Dronacharya could not believe his own eyes. This could not have been some kind of deceptive magic as that deception in the boy’s capabilities could be instantly recognized by him. Perhaps it could be his own guru, the great Parashurāma himself, or some divine person/Devata in the garb of human being. But deep in his heart Dronacharya knew that he could instantly recognize his own guru, the great Parashurāma. That was not a possibility. The option of this boy being a divine person could easily be ruled out because Dronacharya knew the caliber of all the contemporary divine gurus, as he himself was one of the masters of divine weaponry. So the question remained: “Who is this boy?”
He asked “Who is your Guru? (Nasataṁ Pratijagrāha Naiṣādiriti Chintayan…..Shiṣhyaṁ Dhānuṣadhārmajña)”. “Who is it that has made you such a versatile person in archery?” To this Eklavya replied, “I am your disciple, Gurudev, and you are my adorable lord”. Bowing his head in great adulation, he pointed towards the nearby stone statue of Dronacharya. Finding his Guru in front of him made Eklavya ecstatic and he could not help the feeling of being at the feet of Rudra (Lord Shiva) himself. What could be a greater luck or honor for him to have impressed his Guru with his knowledge. For him he had accomplished the ‘honor of a disciple’ in the eyes of the world. He had indeed proved worthy of being the disciple of the great Guru. His mind was crisscrossed with a lot of these thoughts while paying obeisance to Dronacharya.
As opposed to this, Dronacharya was thinking that for Arjuna to reach such a finesse and an advanced level in the art of archery would take time and a lot of practice. But this ‘Bhil’ (low caste) boy had achieved such a rare feat that Dronacharya was amazed to a point that it became a wakeup call for him. His efforts were directed in making Arjuna the ‘Greatest Warrior (Archer)’ but the way this ‘Bhil’ boy was handling the bow, let alone shooting the arrows with such precision, bore testimony to the fact that he was miles ahead of his ‘chosen one’ disciple. He had indeed poured water on all his efforts in making Arjuna the master Archer. “Tamabravīt Tvayāṅguṣṭhō Dakṣiṇō Dīyatāmiti (I want my Dakshina)”. With these insulting words Dronacharya addressed Eklavya, shrewdness in his words being quite perceptible. It is true that he had learned the art of archery by installing the statue of Dronacharya in front of him, but there is no doubt he had a natural, inborn talent which propelled him to such heights that he could achieve such superlative finesse in archery with a simple bow. A master archer would require a whole set of sophisticated weaponry to accomplish this feat. For the Kuru princes, apart from their extraordinary archery facilities, there was a constant roving presence of the master teacher, Dronacharya. It was amply clear that the entire pride of son of Pāṇḍū, Arjuna being greatest archer, was going to go down in veritable drain of tears. Out of the corner of his eye Arjuna was looking suspiciously at Dronacharya as if asking him what happened to the promise Dronacharya had made that would ensure he, Arjuna, would be the greastest living archer in the Aryavrata (country). Here is a ‘jungle boy’ who is directly challenging that stand. Furious with jealousy and anger Arjuna appeared as though he would be consumed in those flames and Dronacharya very well knew his future lay waste as a result of this jealousy. Nobody would take his word, the word of divine Guru, as unshakable truth.
But then the world favors the strong. Or so the saying goes. The weak and coward get obliterated just as a strong draft of air extinguishes a flickering flame of a candle. What can a small ‘Bhil’ jungle boy do in presence of people with illustrious lineage, eminent caste, well respected royalty? His claim to fame was in jeopardy as soon as the Kuru princes took notice of his extraordinary talent. It was quite clear that Eklavya had no right to be extraordinary even though truth suggested otherwise. If one compares Eklavya as that candle then Dronacharya’s subsequent actions were like the strong draft of air (in fact Dronacharya ensured continuation of the tradition of his own guru, great Parashurāma) which blew hard enough to extinguish the flame. It seemed as though the deity of the jungle, Vanadevi, cried out in despair. In the heavens, Lord Shiva, also let out a drop of tear seeing such great injustice, such great wrongdoing. At the spur of that moment, the lord forebode the demise of ‘House of Kurus’ in the near future. History bears testament to the fact that the entire royal lineages, dynasties and entire nations have been wiped out when righteous and capable people have been sidestepped by a few favored persons.
Jyōtiṣhaśāṣtra is witness to the fact that the natives born in the constellation of ‘Uttarafalguni’ have always succeeded in fulfilling their wishes with their ‘feminine’ stubbornness. Arjuna, who himself was born in the constellation of ‘Uttarafalguni’, has proved this over once again. The jist is that with one’s ego and stubbornness, a person can retain the tag of ‘Greatest Warrior (Archer)’.
“Give me your thumb of your right hand as Guru Dakshina”. This statement has forever remained as a blemish on Dronacharya’s character. He was bound by his own pledge that he would only teach princes of Kuru lineage. He had once broken a pledge to King Dhrupada. As a result of that he had to feed his own son, Ashwatthama, soup of rice flour labelling it as milk. The mere thought of breaking another pledge would send shiver down his spine. He knew he could not displease Bheeshma at any cost. Destiny was literally sealed for Eklavya at that moment. He had to be pushed back and brought down. The dakshina of right thumb would ensure this. “Tamabravīt Tvayāṅguṣṭhō Dakṣiṇō Dīyatāmiti (I want the thumb of your right hand as my Dakshina, i.e charity)”. It was impossible to comply with such charity without the thought of the consequence gleaming in one’s eyes. Eklavya’s future was pegged on it. But it is said that Eklavya acted without a hitch, which was even faster than what the master philanthropist, Daanveer Karna, achieved when he donated his Kavachha and Kundalas to Devraja Indra. Within minutes the thumb of right hand was at the feet of Dronacharya. A feat that needed a new definition here because there is no other glaring example in the history of mankind at the speed of its compliance. The entire universe cried at this injustice. Even Ashwatthama, who was old enough to understand the greatness of the act, felt ashamed in his heart. He knew his own father, Dronacharya, loved Arjuna more than he himself. That fact had not escaped anyone but that love had transcended to a new level. It made him cringe and detest Arjuna, as he himself was the son of the illustrious guru. He was well aware of the grueling process that ensured the making of the great warrior, that too without any help or without any suitable facility available in Eklavya’s case. There was no divine boon, only self-practice of the individual that had ensured Eklavya mastery at the art of archery. But when the time came to admit who was his guru, he with all his simplicity, put his entire talent and natural ability at the feet of his father, Dronacharya. This selfless act even surprised the gods and forever etched Eklavya’s name into annals of history. But then the world favors the strong every time. This, without a doubt, will be repeated in the future as well and people like Eklavya will find no value in this world for their inborn talents. The weak will always be brought down. It has happened now and will keep happening in the future as well.
History only remembers the winners. There is only a scant mention of Eklavya in other works. Legend has it, that one day Arjuna and couple of his friends surreptitiously went to the forest where he saw Eklavya practicing the art of archery with only four fingers of his hand. Like a kid who is learning to use the bow for the first time, the arrows which shot out of his bow dropped only a few yards in front of him. Arjuna smirked and felt very satisfied with what he saw and returned to the palace subsequently. Indeed, what he saw that day were the tears in the eyes of Eklavya, but what he unable to see was the yearning to excel in adverse of the circumstances.
Eklavya does get mentioned in Vishnu Purana and Harivansh Purana. He is supposed to the king of Nishad lineage, the jungle people. He had supposedly led an attack on the Kingdom of Mathura, ruled by Jarasandha, and ensured complete rout of his Yadava army. During the course of the battle, when there was utter confusion in the battlefield, Lord Krishna himself was from Yadava lineage, saw that the part of the battlefield which was at the center of the rout had a ‘Great Warrior’ riding a chariot. But the person just had four fingers on his right hand. Such great was his finesse that even a divine being as Lord Krishna himself was dumbfounded. With his archery talent he was able to hold back his rivals generals and with each pull of the bow, numerous arrows would fly off to pierce their targets without fail. Lord Krishna could have easily mistake this person to be Kunti Putra, Arjuna, since he wielded his bow with such deftness. But four fingers probably gave up his identity and spelt doom for this person who eventually was killed in the battlefield by Lord Krishna himself. This gives the clearest proof that even though Eklavya donated his right thumb, he still attained his former mastery at the art of archery. It could be debated, subsequent to his thumb donation, he might not have attained the level of mastery in the art but the way he wiped out his rival Yadava generals in the battlefield leaves no room for his grip at the art of archery.
After the end of the great war of Mahabharata, all the great surviving people started to relate their valorous stories. It was then Lord Krishna revealed the truth to Arjuna. It was his love for him that ensured the tag of ‘Greatest Warrior’ forever was stuck to his name. With his divine powers he ensured the ultimate death of his guru, Dronacharya, weakened Karna and without Arjuna’s knowledge killed Eklavya. This is the ultimate tribute to this great warrior. Even today the ‘Bhil’ tribal people in Madhya Pradesh and Chattisgarh continue to fight for their right with bow and arrows.
Please do comment. Waiting for your valuable opinion towards this article.
The Original Hindi version of this article appears here:
www.astrologerindehradun.com
Rightsunshineforu.blogspot.com
Eklavya – ‘The Great Warrior’ and the Story of Greatest Betrayal in Indian History
(This is my favorite article and is presented again here)
Written some 5000 years ago, Mahabharata, has time and again proved to be the greatest epic, not only of India, but of the whole world. Its impact has been felt in over the ages and in all parts of the world. ‘Gita’, the ocean of knowledge, emanates from it as well. During the time of Mahabharata, a very important background information is overlooked while revisiting it during the present times. Arjuna, considered to be the ‘Greatest Warrior (Archer)’ during that period, was groomed to such greatness by two Gurus. It did not happen by accident. The first person directly responsible for this was Kripacharya, the royal teacher of the Kauravas and Pandavas appointed by Bheeshma and the second was Dronacharya, which weapon master of Hastinapur court. Dronacharya had trained under the great Parashurāma himself, thus ensuring the divine greatness of his expertise having trained in all weaponry, conventional and divine. Kripacharya by recommending the latter, ensured Arjuna became the ‘Greatest Warrior (Archer)’. To his credit, Arjuna, through his hard work and dedication, pleased Dronacharya to such an extent that it exceeded the love of his own son, Ashwatthama. Out of this love, he taught him not only to become master archer but also gave him the power to invoke the divine super-weapons such as ‘The Brahmastra’. Such deep was his love for Arjuna that even Ashwatthama was not taught the complete procedure of invoking ‘The Brahmastra’ (He could not recall this divine weapon once it left his bow).
During the present times, such stories do crop up in modern culture such as films and dramas. One such example is the Hollywood movie Star Wars – New Hope (1977), which happened to be the first installment of hugely successful movie series. In it the main protagonist and hero, Luke Skywalker, rose from a very humble beginnings to become the ‘Greatest Jedi Warrior’ the galaxy had ever known. His gurus (mentors), Obi-Wan Kenobi, and Grand Master, Yoda, ensured that this tag ‘Greatest Warrior’ was bestowed on Luke Skywalker through rigorous training. At first sight, it might look as an unnecessary comparison to Vedic Epic like Mahabharata here but such stories strike at the heart of people’s psyche where heroes are celebrated down the ages, where subsequent generation remember them. And if such explanation does not satisfy the critics of this unnecessary comparison, consider the fact Luke Skywalker’s father, Darth Vader, went down the evil path to become a main villain in this film series. It explains the power of a ‘Guru’ (or his absence) as a person guiding and nurturing the future of his disciple.
But then Mahabharata is an unusual epic. Perhaps this is where the comparison with contemporary folklore or similar other epics end. There is a dark secret associated with Arjuna being bestowed the title of ‘Greatest Warrior’. If one digs deep enough, innumerable characters, innumerable faces, countless seasons and innumerable stories can be had from Mahabharata. As an avid reader, a person could be exposed to and remember each and every character from different sources and documents. But today I am not willing to talk about ‘Yogashwar’ Krishna or shower praises on ‘Mahabali’ Bheem, neither the aim is to put ‘Gāṇḍīvadhārī’ Arjuna as the object of this article nor am I willing to talk about ‘Suryaputra’ Karna. I am interested in talking about that person who is a forgotten hero, possibly faced the greatest betrayal of history, whose place in history was treated like a stone that need to be kicked around. His painful tears and the pain emanating from his heart was overlooked because of his ‘low caste’ birth. Even the savior of the religion, Chakrapāṇi Vasudeva (Lord Krishna), did not oppress this injustice and nature, for good or for worse, has hidden this betrayal from plain sight of everyone. Yes friends, today the pen is to sing praises about the story of the same legendary person, who without any blessing, without being the son of a God and without the help of any divine weapon, was indeed the best archer of the world, the best disciple there was, and the performer of greatest sacrifice that anyone could ask for. Yes, today the pen is interested in singing great praises for Veer Eklavya, praises for his knowledge, praises for his immense capability that was stinging like a thorn in the eyes of his contemporaries.
During one of his training sessions he put twelve arrows in the mouth of a dog to stop it from barking which was creating distraction for him during those practice sessions. He dealt it with such a precision that not a single drop of blood came out of that dog’s mouth. In the science of archery, this was a perfect example of ‘stopping a living being from having a preoccupation with empty talk’. In the entire universe at that time, there were a lot of people who had the ability to perform such a feat, but only Eklavya’s ability far out shone that of others. In fact it was such an impossible feat that no ordinary human with all the knowledge of archery could achieve it. This is based, as we shall see, on the subsequent testimony of Dronacharya himself, as he witnessed Eklavya’s remarkable feat, which lead him to believe that such a person was no ordinary person.
News reached the royal palace and curiosity among the Pandava princes took center stage. “Who is this person who is a master of archery?”, “Who is this near perfect archer?” These were the sort of questions that were coming in their mind. Led by their Guru Dronacharya, the Pandava princes reached the forest where Eklavya was residing and practicing archery. To their surprise they found an ordinary ‘Bhil’ (low caste) boy was practicing with a very ordinary wooden bow. In front of him was a bunch of arrows and barking dog’s mouth full of arrows bore testimony of his finesse in the art of archery. Dronacharya could not believe his own eyes. This could not have been some kind of deceptive magic as that deception in the boy’s capabilities could be instantly recognized by him. Perhaps it could be his own guru, the great Parashurāma himself, or some divine person/Devata in the garb of human being. But deep in his heart Dronacharya knew that he could instantly recognize his own guru, the great Parashurāma. That was not a possibility. The option of this boy being a divine person could easily be ruled out because Dronacharya knew the caliber of all the contemporary divine gurus, as he himself was one of the masters of divine weaponry. So the question remained: “Who is this boy?”
He asked “Who is your Guru? (Nasataṁ Pratijagrāha Naiṣādiriti Chintayan…..Shiṣhyaṁ Dhānuṣadhārmajña)”. “Who is it that has made you such a versatile person in archery?” To this Eklavya replied, “I am your disciple, Gurudev, and you are my adorable lord”. Bowing his head in great adulation, he pointed towards the nearby stone statue of Dronacharya. Finding his Guru in front of him made Eklavya ecstatic and he could not help the feeling of being at the feet of Rudra (Lord Shiva) himself. What could be a greater luck or honor for him to have impressed his Guru with his knowledge. For him he had accomplished the ‘honor of a disciple’ in the eyes of the world. He had indeed proved worthy of being the disciple of the great Guru. His mind was crisscrossed with a lot of these thoughts while paying obeisance to Dronacharya.
As opposed to this, Dronacharya was thinking that for Arjuna to reach such a finesse and an advanced level in the art of archery would take time and a lot of practice. But this ‘Bhil’ (low caste) boy had achieved such a rare feat that Dronacharya was amazed to a point that it became a wakeup call for him. His efforts were directed in making Arjuna the ‘Greatest Warrior (Archer)’ but the way this ‘Bhil’ boy was handling the bow, let alone shooting the arrows with such precision, bore testimony to the fact that he was miles ahead of his ‘chosen one’ disciple. He had indeed poured water on all his efforts in making Arjuna the master Archer. “Tamabravīt Tvayāṅguṣṭhō Dakṣiṇō Dīyatāmiti (I want my Dakshina)”. With these insulting words Dronacharya addressed Eklavya, shrewdness in his words being quite perceptible. It is true that he had learned the art of archery by installing the statue of Dronacharya in front of him, but there is no doubt he had a natural, inborn talent which propelled him to such heights that he could achieve such superlative finesse in archery with a simple bow. A master archer would require a whole set of sophisticated weaponry to accomplish this feat. For the Kuru princes, apart from their extraordinary archery facilities, there was a constant roving presence of the master teacher, Dronacharya. It was amply clear that the entire pride of son of Pāṇḍū, Arjuna being greatest archer, was going to go down in veritable drain of tears. Out of the corner of his eye Arjuna was looking suspiciously at Dronacharya as if asking him what happened to the promise Dronacharya had made that would ensure he, Arjuna, would be the greastest living archer in the Aryavrata (country). Here is a ‘jungle boy’ who is directly challenging that stand. Furious with jealousy and anger Arjuna appeared as though he would be consumed in those flames and Dronacharya very well knew his future lay waste as a result of this jealousy. Nobody would take his word, the word of divine Guru, as unshakable truth.
But then the world favors the strong. Or so the saying goes. The weak and coward get obliterated just as a strong draft of air extinguishes a flickering flame of a candle. What can a small ‘Bhil’ jungle boy do in presence of people with illustrious lineage, eminent caste, well respected royalty? His claim to fame was in jeopardy as soon as the Kuru princes took notice of his extraordinary talent. It was quite clear that Eklavya had no right to be extraordinary even though truth suggested otherwise. If one compares Eklavya as that candle then Dronacharya’s subsequent actions were like the strong draft of air (in fact Dronacharya ensured continuation of the tradition of his own guru, great Parashurāma) which blew hard enough to extinguish the flame. It seemed as though the deity of the jungle, Vanadevi, cried out in despair. In the heavens, Lord Shiva, also let out a drop of tear seeing such great injustice, such great wrongdoing. At the spur of that moment, the lord forebode the demise of ‘House of Kurus’ in the near future. History bears testament to the fact that the entire royal lineages, dynasties and entire nations have been wiped out when righteous and capable people have been sidestepped by a few favored persons.
Jyōtiṣhaśāṣtra is witness to the fact that the natives born in the constellation of ‘Uttarafalguni’ have always succeeded in fulfilling their wishes with their ‘feminine’ stubbornness. Arjuna, who himself was born in the constellation of ‘Uttarafalguni’, has proved this over once again. The jist is that with one’s ego and stubbornness, a person can retain the tag of ‘Greatest Warrior (Archer)’.
“Give me your thumb of your right hand as Guru Dakshina”. This statement has forever remained as a blemish on Dronacharya’s character. He was bound by his own pledge that he would only teach princes of Kuru lineage. He had once broken a pledge to King Dhrupada. As a result of that he had to feed his own son, Ashwatthama, soup of rice flour labelling it as milk. The mere thought of breaking another pledge would send shiver down his spine. He knew he could not displease Bheeshma at any cost. Destiny was literally sealed for Eklavya at that moment. He had to be pushed back and brought down. The dakshina of right thumb would ensure this. “Tamabravīt Tvayāṅguṣṭhō Dakṣiṇō Dīyatāmiti (I want the thumb of your right hand as my Dakshina, i.e charity)”. It was impossible to comply with such charity without the thought of the consequence gleaming in one’s eyes. Eklavya’s future was pegged on it. But it is said that Eklavya acted without a hitch, which was even faster than what the master philanthropist, Daanveer Karna, achieved when he donated his Kavachha and Kundalas to Devraja Indra. Within minutes the thumb of right hand was at the feet of Dronacharya. A feat that needed a new definition here because there is no other glaring example in the history of mankind at the speed of its compliance. The entire universe cried at this injustice. Even Ashwatthama, who was old enough to understand the greatness of the act, felt ashamed in his heart. He knew his own father, Dronacharya, loved Arjuna more than he himself. That fact had not escaped anyone but that love had transcended to a new level. It made him cringe and detest Arjuna, as he himself was the son of the illustrious guru. He was well aware of the grueling process that ensured the making of the great warrior, that too without any help or without any suitable facility available in Eklavya’s case. There was no divine boon, only self-practice of the individual that had ensured Eklavya mastery at the art of archery. But when the time came to admit who was his guru, he with all his simplicity, put his entire talent and natural ability at the feet of his father, Dronacharya. This selfless act even surprised the gods and forever etched Eklavya’s name into annals of history. But then the world favors the strong every time. This, without a doubt, will be repeated in the future as well and people like Eklavya will find no value in this world for their inborn talents. The weak will always be brought down. It has happened now and will keep happening in the future as well.
History only remembers the winners. There is only a scant mention of Eklavya in other works. Legend has it, that one day Arjuna and couple of his friends surreptitiously went to the forest where he saw Eklavya practicing the art of archery with only four fingers of his hand. Like a kid who is learning to use the bow for the first time, the arrows which shot out of his bow dropped only a few yards in front of him. Arjuna smirked and felt very satisfied with what he saw and returned to the palace subsequently. Indeed, what he saw that day were the tears in the eyes of Eklavya, but what he unable to see was the yearning to excel in adverse of the circumstances.
Eklavya does get mentioned in Vishnu Purana and Harivansh Purana. He is supposed to the king of Nishad lineage, the jungle people. He had supposedly led an attack on the Kingdom of Mathura, ruled by Jarasandha, and ensured complete rout of his Yadava army. During the course of the battle, when there was utter confusion in the battlefield, Lord Krishna himself was from Yadava lineage, saw that the part of the battlefield which was at the center of the rout had a ‘Great Warrior’ riding a chariot. But the person just had four fingers on his right hand. Such great was his finesse that even a divine being as Lord Krishna himself was dumbfounded. With his archery talent he was able to hold back his rivals generals and with each pull of the bow, numerous arrows would fly off to pierce their targets without fail. Lord Krishna could have easily mistake this person to be Kunti Putra, Arjuna, since he wielded his bow with such deftness. But four fingers probably gave up his identity and spelt doom for this person who eventually was killed in the battlefield by Lord Krishna himself. This gives the clearest proof that even though Eklavya donated his right thumb, he still attained his former mastery at the art of archery. It could be debated, subsequent to his thumb donation, he might not have attained the level of mastery in the art but the way he wiped out his rival Yadava generals in the battlefield leaves no room for his grip at the art of archery.
After the end of the great war of Mahabharata, all the great surviving people started to relate their valorous stories. It was then Lord Krishna revealed the truth to Arjuna. It was his love for him that ensured the tag of ‘Greatest Warrior’ forever was stuck to his name. With his divine powers he ensured the ultimate death of his guru, Dronacharya, weakened Karna and without Arjuna’s knowledge killed Eklavya. This is the ultimate tribute to this great warrior. Even today the ‘Bhil’ tribal people in Madhya Pradesh and Chattisgarh continue to fight for their right with bow and arrows.
Please do comment. Waiting for your valuable opinion towards this article.
The Original Hindi version of this article appears here:
www.astrologerindehradun.com
Rightsunshineforu.blogspot.com

Geeta and Lord Krishna

Dharma (The Principle) and Karma (The Righteous Path) – Meaning of Krishna’s Discourse in Gita
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(मेरे लेख को मेरे प्रिय क्लाइंट व मित्र अमेरिका निवासी डॉक्टर संदीप कॉल द्वारा अंग्रेजी में अनुवाद किया गया..)

(My beloved readers, your opinion are very valuable to me)

     What is Dharma? If I were to quote Lord Krishna’s, the (divine) answer is:"कर्मण्येवाधिकारस्ते मा फलेषु कदाचन.....मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि "
 (Karmaṇyēvādhikārastē Mā
Phalēṣhu Kadāchana.....Mā Karma Phala Hētur Bhūrmā Tē Saṅgō̕Satva Karmaṇi)”
For the uninitiated, the literal translation is:
“You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions.
Never consider yourself to be the cause of the results of your activities, nor be attached to ‘no’ action.”
Bhagwat Gita, Chapter 2, Verse 47.
This is the most popular verses of Srimad Bhagwat Gita. It is the basis for many commentaries, from time
immemorial, and has been used to explain the relation between ‘Human Actions’ (Karma) and ‘Religion’
(Dharma) by many treatise (literary compositions) and write-ups. This phrase, proposed in most literary
works of the world, is the best saying there is in any treatise. It is also the best verse delivered by Lord
Vasudev Krishna, who is an exemplary character in the entire Bhagwat Gita. My learned people have
expressed the importance of this verse from time to time, but the irony is that these people have failed,
in their attempt, to convey its deeper meaning to the society at large.
This verse contains the entire jist of Bhagwat Gita. Like a bee which sucks up the entire nectar of the
flower without having to contribute to the laborious nurturing or blossoming of that flower, likewise a
person can get to truth in life if he/she attemptsto understand the meaning behind this verse. One doesn’t
need to do the laborious task of reading or understanding any other book after that. From present
perspective, this verse is the best guide for attaining peace (both for the individual and society at large) in
this world. If one were to go back in time, to the times of Epic Mahabharata and to the final deciding stage
around Kurukshetra battlefield where all the great characters had congregated, we would find everyone
‘dispensing their righteous duties’ (Dharma). Going down the list of these important characters, one
would find the following great people: ‘Ganga Putra Bheeshma’ – the central character of this Epic, who
waged war for 10 long days out of total 18 days (remember this is going back in time some 5000 years and
thus was considered to be a big battle) and was sworn to his righteous duty (Dharma) of protecting the
boundaries of the ‘Kuru’ kingdom, by being the most loyal and dutiful servant to the king sitting on the
throne of ‘Kuru’ dynasty; ‘Mrityunjaya Karna’, who was exemplary proponent of being sworn to the duties
(Dharma) of friendship; ‘Acharya Dronacharya’ who was duty (Dharma) bound by the oath of allegiance
to his lord benefactor (‘Kuru’ king and Bheeshma); ‘Gandhari Putra Duryodhana’, who swore to the
righteous duty (Dharma) of keeping the inviolability of the kingdom of ‘Kuru’ and not to accede any part
of that kingdom howsoever small, even as miniscule in size as the tip of a needle; ‘Shalya’, who was duty
(Dharma) bound by his pledge to the ‘Kuru’ king to fight for him in the battlefield, even if it meant he had
to face his own cousins in battle; ‘Shakuni’ who was duty (Dharma) bound out of shear love for his cousin
Duryodhana.
How can one criticize the righteous intent of the duties (Dharma) of these people? Each of the above
individuals were fully convinced of the righteousness in their subconscious mind. Take for example
Duryodhana. If Lord Krishna was convinced that Duryodhana was a vicious (Adharmee) person, then why
would he have ask his ‘Narayani Army’ to show allegiance to Duryodhana, instead of himself?
       In reali।ty Adharma (Viciousness) has no definition. Its physical existence is hard to explain because a person can acquiesce to the status quo (remain silent), not raise a voice by inaction, or prefer to remain in dark and
still commit the vicious act (Adharma). As opposed to this doing the most vicious act, which is very  prominent like killing a person to have an illegal gain of his possessions/kingdom, in itself is blatant Adharma. Actually viciousness (Adharma) is present everywhere like darkness. Just as absence of light
defines omnipresent darkness, Adharma is also omnipresent and will happen everywhere and at any time.
This can also be explained in terms of a physical entity like the Sun. We can see Sun because it shines light on us and not because it annihilates darkness. The crux of the matter is that Sun cannot dispel darkness forever. Absence of Sun leads to darkness and that is unassailable truth (Dharma). The Sun does not
attempt to establish light. It is already there and as long as it is present darkness will always vanish. Said
in a converse sense, it is the sacred duty of the Sun to shine light in the universe. As long as there is sunshine, darkness is without identity. So, if I were to say in a straightforward manner, it is the duty (Dharma) of Sun to walk down this path, without fail, where it shines light to dispel darkness constantly.
     Drawing a parallel here, establishment of righteousness and the duties associated with it (Dharma), spells
end of viciousness or inaction (Adharma). The problem arises when an individual decides to forego his
duty to go down the righteous path and enforce his own rules and interpretation of those person’s duties
(Dharma). In a similar manner, the other individual has likewise thoughts of renouncing his righteous
duties and starts to enforce his personal version of duties and by going down some unjustified path thus
straying off course. It was not the intent of Lord Krishna to prove Duryodhana wrong. He did not consider
Bheeshma, Dronacharya, or Karna as vicious (Adharmee) persons either. I will emphasize again, he
allowed his ‘Narayani Army’ to fight for ‘Kuru’ cause, which each of these above individuals firmly believed
in being the righteous cause and trying to defend. Since Lord Krishna was of ‘Yadava’ lineage, he allowed
his ‘Yadava’ generals to form their own opinion, about the righteous (Dharma) path down which they
were willing to travel. Some of them were of the opinion that they did not have any enmity with ‘Kurus’
(Kauravs) as these generals perceived them as a stronger adversary. Any wrong move on the part of these
generals would be detrimental for their kingdom, Dwarka, in the future. Hastinapur, the capital city of the
‘Kurus’ would impose trade bans which would have adverse effect on newly formed kingdom’s (Dwarka)
economy and well-being of its people. Hence they were more inclined to fight the war from the side of the ‘Kurus’. Lord Krishna, being king of Dwarka, respected the opinion of these generals and considered obeying their opinion as his Dharma (righteous path). Although he was divine, and probably knew the ultimate truth from wrong, but still he gave these generals the right to independent thinking (fulfilled his
own Dharma in the process) and inspired them down paths they thought to be their righteous paths.
        But Lord Krishna’s righteous (Dharma) path was different from that of the ‘Yadavas’. He did not try to impose his thinking of what was right (again, he was divine would have known the outcome, right from wrong) and prove to his generals to relinquish their paths. What he did was to establish his own Dharma, made it known what side he would take in the battle, and then acted (Action – Karma) on it. In this way
he gave a shining example of establishing what was right or wrong (Dharma) and then, based on thatopinion, acted (Action – Karma) on it. This is the overarching message and the central idea of Srimad Bhagwat Gita and as explained in the verse appearing at the top of this work.
       
           This is easier said than done. Although Lord Krishna tries to strictly follow the righteous path (Dharma)
but in fact he side tracks a lot as well, as is apparent in Gita. According to him:
“   "परित्राणाय साधूनां विनाशाय च दुष्कृताम्‌ ,,,धर्मसंस्थापनार्थाय सम्भवामि युगे युगे "...(Yada Yada He Dharmasy Glaani
Bhavati Bhaarat, Abhyutthaanam Adharmasy Tadaatmaanan Srjaamyaham)”
The literal translation of the above verse is:
“Whenever there is decay of righteousness, O Bharata, and there is exaltation of unrighteousness, then I
myself will come forth”
The part which says “exaltation of unrighteousness……I come forth” and “decay of righteousness……I
come forth” needs some attention. The obvious question that needs to be understood is “to come forth
and do what?” The answer is equally simple – “reestablishment of righteousness.” To put it in simple form,
the Lord says that he will show up again and again if the world is headed towards decay of Dharma. Again
“what/who benefits as a result?” The Lord’s reply – “It is righteousness (Dharma) and for that I act by
walking down path of righteousness (Karma).” The most important thing here is that he never mentions
any destruction (He never talks about destruction of viciousness/injustice or that the world should
maintain the status quo by inaction). The emphasis is always on action and in reconstruction of Dharma
(righteous path). Adharma (viciousness/injustice) vanishes on its own as a result. Or conversely it can be
said, one need not fight Adharma (viciousness/injustice) to rekindle Dharma, just as mere presence of Sun
dispels all darkness. Thus the jist is that the person has to follow the path of Dharma (do his Karma) by
walking down the righteous path and viciousness disappears on its own. No action or inaction is never an
option. But in reality, we attempt to destroy the viciousness of other people and in the process abandon
our own Dharma. This is where the real problem lies. The end result of these effects is chaos and
disturbance/upheaval. These results collectively manifest themselves in family, society and country in
some form or the other. Again if one delves slightly deeper into the problem, the real cause of all this
upheaval and chaos is the prerogative of other people, who decide what is right and correct (usually they
think that their religion is the most pure) from wrong and exhaust all their energies in enforcing their will.
Looking back, what can be said along the lines of Lords discourse, is that one does not need or make an
effort to prove other person’s Dharma (Karma) to be wrong. What needs to done here is to make a whole
hearted effort to reestablish Dharma which automatically dispels Adharma. This is the person’s right and
duty (Karma path). If the person is on a lookout of light then darkness will disappear on its own. Darkness
will lose its identity on its own.
Continuing on this discourse, the Lord says:
“पररत्रािाय सािभनां धवनाशाय च दुष्कृ तार् , िर्मसंस्थापनाथामय सम्भवाधर् युगे युगे (Paritranaya Sadhunam
Vinashay Cha Dushkritam, Dharmasangsthapanarthay Sambhabami Yuge Yuge)”
The literal translation of the above verse is:
“For the protection of the good (sadhus), for the destruction of evil-doers, for the sake of firmly
establishing righteousness, I am born again from age to age”.
From above we can see that the Lord is emphasizing the importance of Sadhus (followers of the righteous
path). What is the meaning of “धवनाशाय च दुष्कृ तार् ” in context of “पररत्रािाय सािभनां”? Its symbolic meaning 4
is that the protection of these Sadhus that will automatically result in phasing out of evil-doers. Any effort
to eradicate these evil-doers is a useless exercise. Just as mixing of rice in a bowl of milk automatically
results in the making of ‘Kheer’ (rice pudding), likewise no concerted effort is needed to eradicate the evil-
doers. He add further that this would happen over and over again and in all ages and for it he (the Lord)
takes birth in ‘His mortal form’ again and again. Again, to summarize, the reason for the Lord to take birth
on this mortal world is to reestablish Dharma. He never talks about the destruction of Adharma
(viciousness/injustice). His birth, during the time of Gita/Mahabharata, did not happen to kill ‘Kansa’ but
happened to repay the debt of ‘Devki’. So my dear readers, the reality is that this repayment automatically
ensured the beheading of ‘Kansa’ and no special effort was needed by Him against ‘Kansa’. His mere
presence ensured that and such righteous actions (presence of the Lord) would happen over and over
again, and across all ages/eons.
Again, what is the significance of “संर्वाधर् युगेयुगे”? A similar example can be given by relating the tale of
‘Hiraṇyakaśyapa’ (It happened in one of the previous births of the Lord and in a different age – story of
Lord Vishnu and his fourth avatar/incarnation). When the Lord says His birth will happen over and over
again, one has to go deeper into the meaning behind those words. He says, “If I were the opponent of
Hiraṇyakaśyapa’s path of righteousness, who was constantly opposing me, then I accorded him all the
independence to think along those lines. I had no problem with that. If this was the source of my
discomfort then I would have killed Hiraṇyakaśyapa a long time back. My ‘Narasingha Avatar’ came into
being after much waiting. My purpose of being born during those times (of Prahlad and Hiraṇyakaśyapa)
was to protect Prahlad’s Dharma and in protecting him, I was following my Dharma. For following my
Dharma, I had to follow the path of righteousness (Karma), and Hiraṇyakaśyapa’s beheading was the
automatic result of that Karma”.
He again told Arjuna that he would see this pattern (evidence) repeat itself over and over again and across
all eons. “I did not consider challenging the trickery of Indra as my Dharma (during the times of Ramayana).
My Dharma was atonement of the curse with which ‘Ahilya’ was suffering. I followed my Dharma (‘Ahilya’
was relieved of the curse by doing seva to Lord Rama – story of Lord Vishnu and his seventh
avatar/incarnation). Similarly, I did not have any personal enmity against Bali nor I had the persona that
could identify me as an enemy of anybody. I helped Sugriva, instead of Bali, because I considered
protecting Sugriva as my Dharma. It ended up killing Bali. Conversely, if finding Sita was of greater
importance to me than my Dharma, then I would have certainly asked for Bali’s help, which would have
considerably eased my problems. But I did not do so. Also I did not consider, the course which Bali took,
as incorrect. As per his thinking and according to tribal tradition sexual intercourse with younger brother’s
wife was not surprising or something to be ashamed of. But in my Dharma, wife of younger brother is
considered as one’s own daughter. She is accorded this status and any violator of it will be held
accountable for it. Even if it implied that I needed to kill Bali. All I did was walked down the path of
righteousness (Karma) to reestablish Dharma.”
So, my dear readers, what is the central idea of the Lord’s discourse here? Firstly, one has to identify what
is the path of righteousness (Dharma). This implies real objectives/ principles and does not necessarily
mean any religious connotations. It is quite likely that at times Dharma will have a religious foundation or
in the broadest sense one’s principles might be in direct conflict with other person’s thinking. But this is
not implied here. People’s thinking can be in conflict, but not Dharma. This is acceptable outcome and is
true across all religions. Secondly, one needs to be aware of righteous path (Karma) associated with that
Dharma (principle). The Lord adds “It is the responsibility of the individual to walk down this path to 5
reestablish Dharma. It is path of peace, even if it means that peace can only be attained at the end of a
great war. It does not imply that one has to oppose the religion of other person either.” One has to take
the symbolic meaning of war into cognizance here, which can be treated as an activity/action rather than
seeking any reward (victory). It is to be considered as a simple halt along a long journey. Lord Krishna
further says, “Hey Kuntinandan, this war is not being fought to prove that the adversary’s Dharma
(righteousness) is in the wrong but is being fought with a higher aim of reestablishment of our Dharma
(righteousness). The adversaries in this war are also people like us and in fact are a part of me as well. The
only difference is their Dharma (righteousness) is different than yours and mine. There is no consensus
between us and as a result they feel responsible to go down their own path, which they consider as right.
You don’t have to prove them wrong but your higher aim here is to follow your Dharma and to reestablish
it. What is ultimate right or wrong is inconsequential as of now. Your responsibility is to do your Karma
and that is the real reason that you and your adversaries are at the opposite ends of this battlefield.”
“You need not worry about the outcome of this war (the fruits of your labor). That is instilled deep into
the future and is in the purview of nature. Nature also complies with its Dharma. It does not stop any
individual from committing any injustice or any wrong. It will not call you Adharmee. All it does is follow
its own Dharma which is to preserve itself for the greater good of all living beings that depend on it for
survival. It is this compliance of Dharma, which it needs to protect, that it has to show its ugly side in the
form of deluges, storms or earthquakes from time to time. You cannot blame it for this. It is just following
down the righteous path as per its own thinking. There is no distinction between what is its own or what
is not. Whatever comes in the way of that deluge, gets annihilated by that storm and gets an equitable
treatment. You cannot restrained it at that time. But then protecting yourself from destruction is your
own responsibility and hence you’re Dharma. Thus in the end, what I want to say is, you remain true to
Nature and it’s Dharma. That would in turn be your Dharma.”
Here, these days, we find that in our home, in our family, in our society and indeed in our nation, we are
not following our Dharma. Instead, we oppose other person and this happens to be the version of Dharma
we like to follow during the present times. We feel it is our responsibility to impede and be a thorn in the
path of others whereas in reality it should be the other way around. One should let flowers be strewn on
those people’s path. This should be the case. That is the overarching message given by Gita and by Lord
Krishna. This is the real righteous path (Karma) to follow Dharma. It will lead to happiness of both
individual and society.
As always, please do comment, even if you agree or disagree with this article. Waiting for your valuable opinion
of the article.
The Original Hindi version of this article appears here:
www.astrlologerindehradun.com .

मंगलवार, 28 अगस्त 2018

Saturn...The postman of bad time

The Postman Always Rings Twice – Saturn as the Harbinger of Future Tough Periods of Life

Part of the above heading is the title of famous Hollywood movie of the 1980’s written by James Cain. The plot of film refers to fate catching up with the perpetrators of a crime even though they dodge the justice system. Saturn, as the greatest dispenser of divine justice as per Vedic astrology, reminds us of this fact that dodging human justice system in a person’s lifetime might be possible, but escaping it altogether is impossible. In addition, Saturn in his divine capacity, also delivers justice of ‘questionable’ karmas of previous births which were committed knowingly or unknowingly. This is what makes it the most feared of all the astrological planets. Thus the stage is set for the desire of mankind, with some people in particular, who believe it is possible to know if he/she would have to undergo some sort of ‘painful’ period as a punishment in lieu of paying the ‘dues of previous births’. And ‘painful’ periods they are without a doubt. In short, how do we zero down on the information that gives us some advance indication of the stark inevitability we have to face with minimum hardship?
The obvious big question then is that, is there a way to troubleshoot and build a defense mechanism for oneself, if such a knowledge has manifested itself in advance. To know this let's discuss it today. How does one estimate the anticipated time of arrival of ‘bad’ period for himself/herself (we are talking from the perspective of person concerned which has nothing to do with ultimate right or wrong in present or previous births)? Can one save himself/herself and his/her family from an ‘evil’ crisis in time by the use of astrological horoscope? Applied Vedic astrology, books and scriptures emphasizes that the best recourse, if time permits, is to change course before the ‘bad’ time arrives or to perform certain rectifying actions in advance. Once ‘bad’ events have already taken hold (as per Vedic astrology the so called ‘bad’ times are directly resulting from actions/combination of group of planets which are inimical to each other or are placed in ‘bad’ houses), then there are no remedies. That is to say, one cannot unring a bell. But time permitting one can certainly hit the snooze button. Simply stated this is called the solution. It is likely that in other times it may not be possible to avoid ‘harsh’ consequences even if advance knowledge clear points towards trouble down the road. But some actions can certainly minimize harsh consequences and in these circumstances it becomes the plausible solution.
According to the principles of astrology, Saturn is considered as the harbinger of ‘bad’ times. Curious reader should note that Saturn's itself does not harm individuals but is the indicator of tough times to come. Many a times, Saturn is wrongfully blamed for ‘bad’ things happening but the truth of the matter is the inimical/‘bad’ placement of other planets in different houses are also responsible. (The basis of Vedic astrology is pegged on the fact that all planets are in a constant state of motion and all possible combinations of so called tough periods in person’s life can be identified after a very detailed study. The easiest thing to do is to identify Saturn’s placement in various houses that invariably achieves the similar results). This is where the parallel with postman, in our case, comes to light. For us, Saturn position needs to be evaluated in two horoscopes (two rings need to be heard to reach a meaningful conclusion). So if we are getting a sad notification by telegram, what could be the fault of the postman who delivering that telegram? Why shoot the messenger? Why should he be put under bad light for it? Again, if there is any sad news on the phone, how can one hold the Telecom Department responsible? According to legend, when the divine division of responsibilities of planets was occurring, Saturn was accorded the role of a ‘postman’ who would deliver the bad news. As a natural consequence of this, Saturn got labelled ‘bad’ news. In each of the tough situations, he would be standing there already. Slowly Saturn became the thorn in all the eyes and with it was the fact that neither his face is good looking (In Vedic scriptures, black is considered to be Saturn’s color) nor his speech would signal anything optimistic (He opens his mouth and only bad things are heard). Under these circumstances, it becomes difficult to explain that Saturn is not doing this on his own free will but these are things directly emanating from the responsibilities of his department.
The Maraka (the destructive planet), the Maraka period (the destructive period) and the transit of different planets in various houses, go into making up the ‘bad’ event/period. Also, people who have blood relationship with the person in question and the various steps he/she has taken to mitigate the ‘bad’ period, also decides the ultimate outcome. Rain cannot be stopped, but if time permits, one can arranged for an umbrella. But any informed critic would not believe in this mumbo-jumbo. For such individuals, who have an inherent spirit of fighting under the most adverse of circumstances, this might appear as a monumental waste of time. To quote a Hollywood spaghetti western, such people would put it as: “If you have to shoot, shoot don’t talk”. Common sense states that life throws up situations where there is no need of a spear. A needle very well can do the job. Conversely, using the proverbial phrase one can also say, a stich in time saves nine. Why would a person fight on a later date when the problem can be immediately sorted out by little effort? Great kings, leaders, traders, etc. have seen ‘bad’ times. With all their resources they could not escape from the grip of those ‘bad’ times. But if those people had access to some sort of prediction for such challenging times, they could have at least made an effort to ward off the ‘bad’ times. It so happens that position of planet Saturn in the horoscope is a good indicator of those ‘bad’ times. Anyway, let us know how to look at the status of Saturn in various houses which can tell us about foreboding times. Again, not to overstress the fact and I will emphasize again, Saturn only signals that Kālakhaṇḍa (foreboding times). The full effect of ‘bad’ times depends on Bhavpati (lord of the house), Mārakēśha (Maraka lord – the destructive planet lord)), Lagnēśha (the Ascendant lord), Daśāśhēśha (lord of the planetary period cycle) and planetary transit of other planets with their placement in the zodiac. This information is also required to know how much leeway these planets give in saving a person from going otherwise into a complete downward spiral during the ’bad’ times.

Let us discuss some elementary basics of Vedic astrology. This postulate form the basis of this article. From the Lagn horoscope (D1 – birth chart), Lagn (the Ascendant’s house) is you the person and the eighth house (counted counter-clockwise from Ascendant) is considered to be house of pain and adversities. The potency and type of that pain depends on the behavior of Aṣhṭamēśha (lord of the eighth house). From the Navamānśha horoscope (D9 chart) identify the Rashi (lord of the house) and Bhava (house number) of this Aṣhṭamēśha (lord of the eighth house). When Saturn begins transiting Aṣhṭamēśha Rashi (lord of the house) and Bhava (house number) then it will be the beginning of tough period for all the Karakas (Mārakēśha, Lagnēśha, Daśhāśēśha).       
Similarly, the second house of Lagn horoscope, is considered to be house of the father's maternal uncle. It is also the house of person’s parental wealth. Counting counter-clockwise in the Lagn horoscope, Aṣhṭamēśha (lord of the eighth house) from the second house is the Navamēśha (lord of the ninth house). The transit of Saturn through the Rashi (lord of the house) and Bhava (house number) of this Navamēśha in the Navamānśha horoscope forebodes ‘bad’ times for the father's uncle and the parental wealth.
Third house of Lagn horoscope is the house associated with younger brother sisters, stepmother and courage of the person. The Aṣhṭamēśha (lord of the eighth house) from the third house is the Dashmēśha (lord of the tenth house). The transit of Saturn through the Rashi (lord of the house) and Bhava (house number) of this Dashmēśha in Navamānśha horoscope forebodes the arrival of tough period for those people.
The fourth house of Lagn horoscope is considered to be house of happiness related to the mother and home, and with the appearance of Saturn in this Ekādaśēśha’s (lord of the eleventh house) Rashi and Bhava in Navamānśha horoscope amounts to challenges associated with them.
The fifth house is associated with person’s children, grandfather, wife’s brother(s), sister’s husband and brother’s wife. This is the Dvādaśēśha (lord of the twelfth house). The transit of Saturn through of Dvādaśēśha Rashi and Bhava in the Navamānśha horoscope is a harbinger of pain associated with these people.
The sixth house is associated with person’s maternal uncle, paternal uncle and Lagnēśha (lord of the Ascendant) is the Aṣhṭamēśha here. The transit of Saturn through the Rashi and Bhava of Lagnēśha in the Navamānśha horoscope forebodes the arrival of tough period for the aforesaid people.
Likewise, the seventh house is associated with the spouse, mother's mother, father’s elder brother, etc. indicating that Saturn transit for the Rashi and Bhava of Dwitvēśha in the Navamānśha horoscope indicates problems for them.
The eighth house is the house of elder brother’s mother-in-law, father’s elder sister, etc. and Saturn transit through the Rashi and Bhava of Tritvēśha in the Navamānśha horoscope helps in identify challenges associated with these people.
The ninth house belongs to father, mother’s brother, person’s younger brother and sister's husband/wife and Saturn transit for the Rashi and Bhava of Chaturvēśha in the Navamānśha horoscope helps in identify challenges associated these persons.
The tenth house is associated with person’s mother-in-law, employment, etc. and Saturn transit for the Rashi and Bhava of Panchmēśha in the Navamānśha horoscope should be seen.
The eleventh house is associated with elder brother, elder sister, Father's younger brother or/and younger sister.
My effort is to dispense away the old ideas and inject it with fresh ideas. The jist of this article is arrived at after experiences of 15 years of my study. And if that has touched your mind or simply made things bit clear, then do please comment. Waiting for your valuable opinion towards this article
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शुक्रवार, 17 अगस्त 2018

गीता और कृष्ण

******---     गीता और कृष्ण,,,,,,क्या पहचाना हमने--*****
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     "कर्मण्येवाधिकारस्ते मा फलेषु कदाचन.....मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि "

       श्रीमद्भगवद्​गीता के  सर्वाधिक प्रचलित श्लोकों में से एक,,,कर्म व धर्म के संबंध को परिभाषित करते इस श्लोक को आधार लेकर कई टीकाओं,,कई ग्रंथों की रचना कालांतर में होती आई है... ग्रंथों में श्रेष्ठ स्थान रखने वाली पुस्तक में,,मेरे श्रेष्ठ नायक किरदार श्री वासुदेव कृष्ण द्वारा कही गयी ये सर्वश्रेष्ठ उक्ति है....ये पंक्तियां समय समय पर अपना उद्देश्य,,अपना महत्व प्रकट करती रही हैं,,किन्तु विडंबना है कि अनेकों बार विद्वान जनों द्वारा भी इसका वास्तविक महत्व समाज तक नही पहुंचाया जा रहा है....
        इन असाधारण पंक्तियों में ही समस्त गीता का सार है....अगर इन अमृत सरीखे शब्दों के शहद को आप पा गए ,,तो कदाचित बाकी कुछ पढ़ना,,समझना शेष नही रह जाता..और आज के परिवेश को आधार माने,,,तो शांति प्राप्ति (स्वयं व समाज दोनो हेतु) का इससे श्रेष्ठ मार्गदर्शक कोई नही...
                  महाभारत काल मे स्वयं को प्रस्तुत कीजिए...कुरुक्षेत्र के उस निर्णायक मंच पर आप अपने अपने धर्म (अर्थात क्षेत्र) के श्रेष्ठ अनुपालकों को ,,अपना अपना धर्म निर्वाहन करते देख रहे हैं...
               कुरु राजसत्ता के शिखर पर बैठे राजा का सेवक  बन सदा राज्य की सीमाओं की सुरक्षा को अपना धर्म मानूंगा,, ऐसा प्रण करने वाले गंगा पुत्र भीष्म ,,,,,,,मित्रता को संसार का श्रेष्ठ धर्म मानने वाले सूर्य पुत्र मृत्यंजय कर्ण,,,,अपने आजीविका दाता के प्रति निष्ठा को ही धर्म का आधार मानने वाले आचार्य द्रोण,,,,अपनी राजसत्ता को अखंड बनाकर रखने हेतु अपने राज्य की भूमि से सुई की नोक के बराबर हिस्सा भी अलग न होने देने का संकल्प रखता गांधारी का बलशाली पुत्र सुयोधन....अपने वचन निर्वाह हेतु अपने सगे भांजे के विरुद्ध युद्ध करते शल्य,,,अपने भांजे प्रेम पर स्वयं को होंम करते शकुनी,,,,,,
          इनमे से किसके धर्म पर आप तर्जनी उठा सकते हैं भला??...कृष्ण यदि दुर्योधन को अधर्म के मार्ग पर समझते,,तो अपनी नारायणी सेना कभी उसके आधीन न करते....
            वास्तव में "अधर्म " की कोई एक व्याख्या नही है मित्रों...अपना कोई अस्तित्व नही है...जिस प्रकार प्रकाश की अनुपस्थिति अंधकार है,,,उसी प्रकार धर्म की अनुपस्थिति अधर्म है..... अंधेरा कहीं से आता नही है,,वह सर्वत्र है,,,सर्वव्यापी है....सदा से है....उसी प्रकार अधर्म सदा से है,,सर्वत्र है....
              अंधकार को स्वयं को परिभाषित ,,प्रस्तुत करने की आवश्यकता नही होती,,,,सूर्य की अनुपस्थिति स्वयं अंधकार है....यात्रा सूर्य को करनी है,,,,,प्रकाश का साम्राज्य स्थापित करने के लिए....अंधकार के विनाश के लिए नही,,,,,सूर्य अंधकार का सदा के लिए विनाश नही कर सकता.. सूर्य के अनुपस्थित होते ही अंधकार उपस्थित है बन्धुओं....,,,प्रकाश को बचाना सूर्य का धर्म नही है,,,......सूर्य का धर्म प्रकाश की स्थापना है....प्रकाश सदा स्थापित रहेगा तो अंधकार का कोई अस्तित्व है ही नही....और अपने इस धर्म की स्थापना के लिए सूर्य को निरंतर अपने कर्मपथ का निर्वाह करना होता है....
               इसी प्रकार धर्म की स्थापना ही अधर्म की समाप्ति है....समस्या वहां से उत्पन होती है ,,जहां से मनुष्य स्वयं के कर्मपथ को त्याग,,दूसरों के धर्म हेतु अपने नियम लागू करना चाहता है,,,,ठीक यही विचार आपके प्रति दूसरे मनुष्य के भी होते हैं...वह भी स्वयं के धर्म को त्याग,,आपके धर्म को गलत ठहराने में पथभ्रष्ट है... ..
           दुर्योधन को गलत साबित करना कृष्ण का मंतव्य नही था...वे  भीष्म,,द्रोण,, कर्ण को अधर्मी नही मानते थे,,,फिर से ध्यान दें कि उन्होंने कुरुओं को अपना धर्म निर्वाह करने हेतु समस्त नारायणी सेना तक दे डाली....यादवों में इस युद्ध को लेकर अपने अपने विचार थे,,,अधिकांश यादव महारथी ,,कौरवों का पलड़ा भारी समझ,,,भविष्य में उनसे किसी भी प्रकार की शत्रुत्रा के पक्ष में नही थे....ये उनके राज्य के लिए हानिकारक हो सकता था,,,द्वारिका के संबंध हस्तिनापुर से खराब हो सकते थे,,,भविष्य में उनमे किसी भी प्रकार का व्यापार बाधित हो सकता था,,,जो कि द्वारका जैसे नवनिर्मित राज्य के लिए उचित नही था..अतः यादव कुरुओं के पक्ष में रहना चाहते थे.. .. कृष्ण ने उन्हें अपने इन विचारों को ही अपना धर्म समझ ,,उस धर्म की रक्षा हेतु अपना कर्मपथ प्रशस्त करने की स्वतंत्रता दी.....अपना धर्म पालन करने की प्रेरणा दी..
        किन्तु कृष्ण का धर्मपथ यादवों से अलग था...उन्होंने अपने धर्म की स्वीकृति स्थापित करवाने के लिए यादवों के धर्मपथ को गलत साबित करने की चेष्ठा नही की....उन्होंने स्वयं के धर्म को स्थापित करने हेतु कर्मयुद्ध किया..उन्होंने सर्वप्रथम अपना मार्ग ,,अपना धर्म निर्धारित किया,,,,पश्चात अपने धर्म को स्थापित करने हेतु अपना कर्म किया.....कर्म का पालन ही धर्म की स्थापना है,,,,ये संदेश दिया....
                  हम कई बार कृष्ण के मार्ग का अनुशरण करने की चेष्ठा में,,उनके मार्ग से वास्तव में कोसों दूर चले जाते हैं......वे कहते हैं  " यदा यदा हि धर्मस्य ग्लानिर्भवति भारत,, अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्‌.........ध्यान दीजिए,,,,धर्म के उत्थान के लिए,,अपने को प्रकट करता हूँ......धर्म की हानि होती है,,,तो सृजन करता हूँ.....किसका भला??? धर्म का...धर्म के मार्ग की स्थापना हेतु मैं अपने कर्मपथ का सृजन करता हूँ...इन पंक्तियों में वे  किसी के विनाश का ज़िक्र नही कर रहे हैं......वे निर्माण कर रहे हैं,,,,अपने धर्म का,,,,,,और जब धर्म का निर्माण होगा तो अधर्म का  पतन करने की आवश्यकता नही होगी..क्योंकि सूर्य की उपस्थिति स्वयं अंधकार दूर करेगी.....किसी को नष्ट करना आपका उद्देश्य नही,,आपका धर्म नही.....आपका उद्देश्य मात्र सृजन है,,,धर्म का सृजन.....अधर्म का विनाश तो स्वयं होता है..हम दूसरों के अधर्म का विनाश करने के लिए स्वयं के धर्म को नाश कर बैठते हैं..यही मुख्य समस्या है...यही अराजकता उत्पन करता है,,यही अशांति को जन्म देता है....इसे परिवार,,समाज,,राष्ट्र किसी भी रूप में देखिए,,,,,किन्तु आप देखेंगे कि समस्या का मुख्य कारण यही है कि हम दूसरों द्वारा तय किया गया मार्ग (उनका धर्म) गलत साबित करने में अपनी ऊर्जा नष्ट कर रहे हैं...जबकि आवश्यकता यह है कि यदि आपको दूसरे का धर्म (कर्म) गलत प्रतीत होता है तो आप उसे गलत साबित करने की चेष्ठा मत कीजिये..आप स्वयं के धर्म को स्थापित करने के लिए अपना सर्वस्व झोंक दीजिये...यही आपका अधिकार है,,यही आपका कर्मपथ है...आप प्रकाश का सृजन कीजिये.....अंधेरे को नष्ट करने की चेष्ठा मत कीजिये....वह स्वतः अपना प्रभाव खो देता है...
                     आगे वासुदेव कहते हैं कि  "परित्राणाय साधूनां विनाशाय च दुष्कृताम्‌ ,,,धर्मसंस्थापनार्थाय सम्भवामि युगे युगे "....
        वे साधुजनों के उद्धार को मुख्य मानते हैं,,,, "विनाशाय दुष्कृताम "तो "परित्राणाय साधूनां" का स्वअर्जित फल है.....उसके लिए भला कैसी चेष्टा??...दूध में चावल मिला देने से ही खीर का निर्माण स्वतः हो रहा है,,उसके लिए अलग से किसी चेष्ठा की आवश्यकता नही...धर्म की संस्थापना हेतु मैं युगों युगों में जन्म लेता हूँ.....युगों युगों में जन्म लेता हूँ कहते हैं कृष्ण..किसलिए जन्म लेते हैं भला??धर्म की संस्थापना हेतु......अधर्म के नाश की बात वे कर ही नही रहे हैं...धर्म की संस्थापना का उत्पादित फल स्वयं में अधर्म का विनाश है....उन्होंने कंस के वध हेतु जन्म नही लिया,,,वे देवकी के उद्धार के लिए अवतरित हुए.....देवकी के उद्धार के रुप मे कंस का वध स्वयं हुआ....होना ही था.....कंस वध का फल देवकी का उद्धार नही था मेरे प्रिय पाठकों.....अपितु देवकी के उद्धार की क्रिया की स्वतः हुई प्रतिक्रिया कंस का विनाश थी.....
      "संभवामि युगे युगे" .... वे कहते हैं युगों युगों में.....अर्थ की गहराई में उतरिये.... हिरण्यकश्यप के मार्ग का ,,उसके धर्मपथ के मार्ग का विरोधी अगर मैं होता,,तो उसे इतना आगे आने की स्वतंत्रता भला क्योंकर देता..मेरा विरोध करना हिरण्यकश्यप यदि अपना धर्म समझता है,,तो अपने धर्म का पालन करे...मुझे तुझसे कोई दुर्भावना नहीं,,,,,,....मेरा नरसिंह अवतार तो बहुत बाद में प्रह्लाद के रक्षार्थ हुआ था....मैंने हिरण्यकश्यप का अंत करना होता तो बहुत पहले कर दिया होता....मुझे तो अपने भक्त प्रह्लाद के धर्म की रक्षा हेतु जन्म लेना पड़ा.....प्रह्लाद की रक्षा मेरा धर्म था.....उस धर्म पालन में मैंने अपने कर्मपथ का निर्वाह किया...हिरणाकश्यप की मृत्यु मेरे धर्म पालन के स्वरूप हुई स्वतः प्रतिक्रिया है....
        वे धनंजय अर्जुन को बताते हैं कि  युगों युगों का प्रमाण देख लो ,,,,,मैंने इंद्र के वर्चस्व को चुनौती देना अपना धर्म नही समझा....मेरा धर्म अहिल्या पर हुए अत्याचार का प्रतिकार करना था.....मैंने अपना धर्म निर्वाहन किया...बाली से मेरी कोई व्यक्तिगत शत्रुता नही....मेरा व्यक्तिगत तो कभी कुछ रहा ही नही..मैंने सुग्रीव की सहायता ही अपना धर्म समझा...और उस धर्म की स्थापना में बाली स्वयं मृत्यु का ग्रास बना....सीता की खोज मेरे लिए अगर मेरे धर्म से प्रिय मुझे होती,,तो हे पार्थ ,,मैं सक्षम बाली की सहायता मांगता....जो मुझे सीता खोज में अधिक सुविधाजनक होता....किन्तु मैंने ऐसा नही किया..मैंने बाली के कर्म पथ को भी गलत नही कहा,,,क्योंकि उसकी कबीलाई सोच,,उसके जंगली संस्कारों में अनुज की वधु का भोग करना कोई आश्चर्य नही था...किन्तु मेरे आर्य धर्म मे अनुज भ्राता की सहचरी ,,सगी पुत्री समान होती है....और पुत्री का अनादर करने वाला पिता ,,मृत्युदंड का भागी होता है......मुझे तुमसे कोई द्रोह नही है वानरराज  बाली,,,मैं बस अपने कर्म पथ पर अपने धर्म की संस्थापना का पक्षधर हूँ....
              तो देखिए,,,,,मुख्य क्या है,,,सर्वप्रथम आपको धर्म की पहचान करनी है.....अपने वास्तविक धर्म की.....आपका धर्म दूसरों के धर्म के निर्धारित सिद्धांतो के विपरीत होना सहज है...दूसरा कार्य अपने धर्म के सिद्धांतों के कर्मपथ (नियम) आपको ज्ञात होने आवश्यक हैं.....और अब आपका कर्तव्य इस धर्म की संस्थापना हेतु कर्मों का सृजन करना है...यही शांति का मार्ग है,,यही कृष्ण का मार्ग है...युद्ध ही शांति का मार्ग है,,,,,किन्तु युद्ध का मंतव्य दूसरों के धर्म का विरोध नही है,,,,,युद्ध का गहन अर्थ एक स्वाभाविक क्रिया के रूप में लिया जाना चाहिए.......जिसका कोई फल नही....जिस युद्ध (क्रिया) को हम किसी फल (प्रतिक्रिया) के लिए नही लड़ रहे.........ये युद्ध तो हमारे धर्म के कर्मपथ पर आने वाला एक पड़ाव मात्र है......हे कुन्तीनन्दन ये युद्ध किसी के पथ को,,किसी के धर्म को गलत साबित करने के लिए नही लड़ा जा रहा है....ये युद्ध धर्म की संस्थापना के लिए है...हमारे धर्म की संस्थापना के लिए.........और युद्ध भूमि के उस पार जो हमारा विरोध करने के लिए खड़े हैं,,,वे भी हमारी ही तरह हैं...या कहें मेरा ही अंश हैं..बस उनका धर्म अलग है,,,,,,हमारे धर्म से उन्हें सहमति नही......अतः अपने धर्म के रक्षार्थ ,,अपने धर्म की संस्थापना हेतु वे भी अपने कर्मपथ का अनुशरण कर रहे हैं,,और यही उनका कर्तव्य है..वे अपने कर्तव्य का निर्वाह कर रहे हैं,,,तुम उनका विरोध मत करो,,,उन्हें गलत साबित करना तुम्हारा उद्देश्य नही है....तुम्हारा उद्देश्य उस विचार की स्थापना करना है,,जिसे तुम अपना धर्म समझते हो..यही युद्ध कारण है........
               इसके परिणाम (फल)  की चिंता भी मत करो.....क्योंकि परिणाम भविष्य के गर्भ में है...परिणाम प्रकृति के अधिकार का विषय है....और इतना तय है कि प्रकृति भी सदा अपने धर्म का निर्वाह करती है...वह कभी आपको उसके प्रति अत्याचार करने से नही रोकती,,वह कभी आपको गलत नही ठहराती,,,,कभी आपको अधर्मी नही कहती........वह बस अपने धर्म का पालन करती है ...और उसका धर्म स्वयं की रक्षा करना है......अपने पर आश्रित जीवों के कल्याण के लिए स्वयं की रक्षा ही इसका धर्म है...और  अपने धर्म के पालन में वह प्रलय की रचना करती है.....जलीय प्रलय,,आकाशीय प्रलय,,,भूमि प्रलय....इस प्रलय में किसे कितना नुकसान हुआ,,इसका आरोप प्रकृति पर नही थोपा जा सकता..वह बस अपने धर्म का पालन कर रही थी....और अपने धर्म निर्वाह में वह अपना पराया का भेद नही करती.......तुम उसे उसके मार्ग से बाधित नही कर सकते,,,किन्तु स्वयं के रक्षार्थ उपाय करना तुम्हारा अधिकार व धर्म दोनो है....तुम प्रकृति का श्रृंगार करो,,,उसके बनाये नियमों का पालन करो,,यही तुम्हारा धर्म होगा....
          इसी क्रम में हम देखते हैं कि घर,, परिवार,,कार्यस्थल ,,समाज ,,देश ,,,कहीं भी मनुष्य अपने धर्म का निर्वाह नही कर रहा..दूसरों के धर्म का विरोध ही वह अपना धर्म समझ रहा है......दूसरों के कर्मपथ में कांटे बिछाना ही अपना कर्तव्य समझ बैठा है,,,जबकि आवश्यकता अपने कर्म पथ पर फूल बिछाए जाने की है..
        जन्माष्टमी में कृष्ण का जन्मोत्सव मनाने से पूर्व हम उनकी शिक्षाओं का वास्तविक अर्थ समझ ,उनका उपयोग एक स्वस्थ व सुखी समाज के सृजन में करें,,,,,,तो दुष्टात्माओं का ,,अधर्म का,,,अंधकार का  विनाश स्वयं हो जाएगा........और यही वास्तविक कृष्णभक्ति ,,,,यही गीता का उद्देश्य और यही वास्तविक धर्म पथ होगा......
      ((   मात्र औपचारिकता के लिए लाइक मत कीजियेगा,,,,,,आपने लेख पढ़ा,,,,,इससे सहमत हैं,,,तो टिप्पणी कीजिये.......असहमत हैं तब भी टिप्पणी कीजिये...किन्तु अपने विचार अवश्य प्रस्तुत करें.....पाठक की प्रेम रूपी टिप्पणी ही लेखक के कलम की उर्जा होती है)) ....सादर प्रणाम.........
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रविवार, 27 मई 2018

सीता की अग्नि परीक्षा

******* सीता की अग्निपरीक्षा*****
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                  हनुमान की आंखें मानो उस समुद्र को अपने भीतर समेट बैठी हैं,,जिस समुद्र का सीना लांघ माँ सीता के सर्वप्रथम दर्शनो का सौभाग्य हनुमान ने पाया था,,,वो समुद्र आज हनुमान के नियंत्रण से बाहर हो,,अश्रु के रूप में विद्रोह करने पर उतारू है..
                  विभीषण,,सुग्रीव,,अंगद,,,जामवंत,,मंदोदरी आदि सभी हतप्रद हैं.....राम अचानक ये कैसा आदेश दे बैठे हैं ....राम को जिसने भी निकट से जाना है,,जिसने उनके व्यक्तित्व की गहराई को बिना किसी तर्क वितर्क के आत्मसात किया है,,वो हर भक्त जानता है कि राम ने कभी धर्म की सीमाओं का अतिक्रमण नही किया है....अंतर्मुखी स्वभाव राम का अवश्य है,,किन्तु अपने सिद्धांतों पर उन्हें किसी प्रकार का संशय नही है....ब्रह्मांड अपने नियम से विरुद्ध चल सकता है,,सूर्य की गणनाओं में भेद हो सकता है,,अग्नि अपना स्वभाव त्याग सकती है,,चंद्र अपने सिद्धांतों को भूलकर लक्ष्यहीन हो सकता है,,किन्तु राम के मुखारवृन्द से निकला  वाक्य,,कदापि धर्म विरुद्ध नही हो सकता.....नही कदापि नही...राम का पर्यायवाची ही धर्म का श्रेष्ठ आचरण है...राम हैं तो धर्म है....राम धर्म को धारण नही करते,अपितु धर्म राम को धारण करता है....अतः चूक होने की तो संभावना ही नही....
                 बचपन मे अन्य बहुत से भक्तजनों की मानिंद जब राम द्वारा भगवती सीता को अग्नि परीक्षा का आदेश मिलता है,,तो मेरा हृदय  अपनी गति का उल्लंघन करने लगता था...नही नही,,तुम ये आदेश कैसे दे सकते हो प्रभु.....तुम केकैयी के एक आदेश पर ,,अयोध्या के राजसिंहासन को ठोकर मार सकते हो,,,तुम सबरी के जूठे बेर सआनंद खा लेते हो,,,तुम माँ अहिल्या के अधिकार के लिए इंद्र की सत्ता को चुनौती देने का साहस रखते हो..तुम सीता के लिए रूपवती शूपर्णखा को ठुकरा सकते हो.....तुम माँ सीता की अग्नि परीक्षा की बात भी भला हृदय में कैसे ला सकते हो..कहीं लेखनी में तो ही त्रुटि नही हो गई लेखक के....राम ऐसा नही कर सकते..और मेरे राम तो स्वप्न में भी ऐसी अनहोनी नही सोच सकते.... पर तुम दे रहे हो आदेश सीता की अग्निपरीक्षा की..
                 ये सदा से ऐसा विषय रहा जिसपर मैं कतराने  का प्रयास करता रहा....कथा पंडालों में,,,मित्रों के मध्य,,,,मेरे पाठकों के द्वारा जब भी ये प्रश्न मुझसे किया गया,,मैं इसे टालने का प्रयास करता रहा हूँ....नही,,ये प्रश्न मुझे कभी रुचिकर नही लगा...ये मेरे राम की चारित्रिक विशेषताओं पर प्रश्न चिन्ह लगाता है.....ये प्रश्न राम का व्यक्तित्व श्रेष्ठतम होने में अवरोध उत्पन करता है...कुतर्क करके इसका उत्तर मैं नही देना चाहता था...भला जो उत्तर मेरी आत्मा को मंजूर न हो,,वो मैं उस मित्र को,उस पाठक को कैसे दे दूं,, जो मेरे विवेक पर आंख मूंद कर विश्वास करता है....अतः बात को पलट देता रहा हर बार मैं... प्रश्न पर  सदा छिपता ही रहा हूँ..किन्तु ये  विश्वास सदा कायम रहा है कि राम कभी गलत नही हो सकते....
                       रात्रि शयन के पश्चात सुबह की वो बेला जब नींद अपने चरम पर होती है,,,जब मन सर्वाधिक शांत होता है,,,जब अरुण देव् अपने रथ के साथ सूर्यदेव के प्रांगण में उनके प्रस्थान के लिए खड़े हैं....तुम अचानक साक्षात मेरे नेत्रों में विराजमान हो गए राम....ये स्वपन है या कुछ और...तुम कोई भी लीला रचने में सक्षम हो स्वामी....पर मेरा बाल हृदय आज किसी नई लीला का साक्षी होने का अभिलाषी नही राम..बस मेरी शंका का समाधान करो मेरे आराध्य...मन्दबुद्धि लोग तुम्हारे चरित्र पर संशय करते हैं मेरे प्रभु....मैं उनके संदेह का निवारण नही कर पाता स्वामी.....
                  तुमने अग्निपरीक्षा का आदेश क्यों दिया राम...क्या वास्तव में तुम्हे माँ के चरित्र पर संदेह हुआ.....तुम्हे भगवती पर संदेह हुआ....जगतमाता को रावण दूषित कर सका होगा,,ऐसा भ्रम स्वप्न में भी तुम्हे नही रहा होगा,,ऐसा मेरा मन जानता है....फिर अग्निपरीक्षा क्यों रघुवीर....क्यों
               राम के अधरों पर वही मंद स्मित है,,जो उनकी सबसे निकट सहयोगिनी है..वही मुस्कुराहट,,जिसे देखकर भक्त अपना सब दर्द भूल ,,स्वयं को राम के चरणों मे समर्पित कर देता है....विरोध कभी भी तो नही किया तुमने.... हर आरोप,,हर छल को यूं ही मुस्कुरा कर ग्रहण कर लेते हो तुम सदा....विरोध करना अथवा स्वयं के कर्मो को परिभाषित करना,,तुम्हारा स्वभाव कभी भी तो नही रहा...किन्तु तुम्हारी मुस्कान का भेद जानने वाला अपने समस्त प्रश्नों का उत्तर स्वयं वहां पा लेता है...तुम मुस्कुरा रहे हो,,,,पूरब की लालिमा ,,सूर्यदेव के आगमन की घोषणा को आतुर है..अचानक पक्षियों का गूंजता कलरव मेरी तंद्रा तोड़ता है,,तुम वही मुस्कान अधरों पर धरे विदा लेते हो....सूर्यदेव के आगे चलने वाली किरणों ने रात्रि के तिमिर के साम्रज्य को छिन्न भिन्न कर दिया है...जनमानस के लिए नई आशाओं के सवेरे का उपहार लिए आकाश मे सूर्यदेव का आगमन हो रहा है....मेरे मानस पटल पर चढ़ा अंधकार भी धीरे धीरे विलुप्त हो रहा है......संशय की चादर ,,मेरे विवेक का त्याग कर रही है,,और मेरे आराध्य राम का नाम मेरे सर्वस्व को अपने आगोश में ले रहा है.....तुम्हारी मुस्कुराहट ने मुझे मेरे प्रश्न का उत्तर दे दिया प्रभु....मुझे क्षमा कर देना प्रभु,,,मैं तुम्हे समझने में बार बार असफल हुआ हूँ... बार बार तुम पर संदेह करता हूँ..
                           राम स्वयं श्रेष्ठ आर्य समाज के प्रतिनिधि हैं..उनका कुल,,उनका वंश सदा से धर्म आचरण में अग्रणी रहा है...किन्तु इतिहास साक्षी है,,,सभ्य अथवा दुर्दांत ,,कोई भी समुदाय रहा हो,,स्त्रियों को समाज की सबसे कमजोर कड़ी के रूप में माना जाता रहा गया है..वानरराज बाली को अपनी शक्ति दिखानी है तो अनुज सुग्रीव की स्त्री रूमा को जबरन हासिल कर लिया...लंकेश को अपने अपमान का परिमार्जन सीता में ही दिखाई दे रहा है...कालांतर में पांडवों से अपने द्रोह की शांति ,,दुर्योधन भरी सभा मे पांचाली को निर्वस्त्र करके करना चाहता है,,,,ब्रह्मांड ऐसे सैकड़ों उदाहरणों से भरा पड़ा है,,जब स्त्री,,, मात्र आपकी मिथ्या जिजीविषा को संतुष्ट करने का साधन मानी गई है...स्त्री आपका सम्मान है,,आपकी शक्ति की संकेतक है,,,,आपकी सनक को भुनाने के लिए सर्वाधिक सहज हासिल साधन नही है..
           किन्तु तुम तो राम हो न...स्त्री तुम्हारे लिए इन सब वर्जनाओं से ऊपर,,एक स्वतंत्र व्यक्तित्व है..जिसकी अपनी स्वतंत्र विचारधारा है,,स्वतंत्र इच्छाशक्ति है,,,...आप जबरन स्त्री के देह को प्राप्त तो कर सकते हैं,,किन्तु उसकी देह को दूषित नही कर सकते,,,,आपका कुत्सित प्रयास उसके हृदय को प्रभावित नही कर सकता...उसके हृदय की वो अग्नि जो इस संसार को गतिमान किये हुए हैं,,किसी भी पुरुष की पहुंच उस पवित्र अग्नि तक नही हो सकती...इंद्र तुम माँ अहिल्या के विश्वास को खंडित तो कर पाए,,,किन्तु उनके सतीत्व को खंडित करना तुम्हारे सामर्थ्य में नही था...उनकी पवित्रता की सौगंध कालांतर में समस्त ब्रह्मांड में ली जाती रही हैं.....
               युद्ध समाप्त हो चुका है...विभीषण का लंका के सिंहासन पर राज्याभिषेक हो चुका है....अभी विभीषण को जीवनपर्यन्त रावण की स्त्री मंदोदरी के साथ निर्वाह करना है....क्या विभीषण मंदोदरी को वही सम्मान प्रदान कर पायेगा,,जिसकी वो अधिकारिणी है.....संशय के बादल ,मंदोदरी के नेत्रों में विचरते राम स्पष्ट देख चुके हैं....कितना विस्मय है कि यही बादल कुछ समय पूर्व रुकमा की आंखों में भी राम ने देखे हैं......जब बाली वध के पश्चात सुग्रीव अपनी स्त्री को प्राप्त कर रहा है,,तो स्वयं सुग्रीव के मन मे असमंजस स्पष्ट दृष्टिगोचर है...अभी लंका पर चढ़ाई हेतु समय बाकी है,,किन्तु इस समय काल मे सुग्रीव एक बार भी रुकमा को उस पवित्रता से नही जोड़ सका,,जिस सम्मान से बाली हरण से पूर्व वह अपनी स्त्री को हृदय से लगाता रहा है....पुरुष सदा से स्त्री को उसकी शक्ति नही अपितु सहनशक्ति के कारण प्रताड़ित करता आया है....किष्किंधा का आदिवासी समाज भी अब अपनी रानी रुकमा के प्रति स्वयं को आश्वस्त नही कर पा रहा है.....कितनी निरीह दृष्टि से रुकमा ने राम की ओर ताका था......तुमने तो अहिल्या तक को तार दिया रघुकुल भानु....मेरी अवस्था की ओर दृष्टि नही जा रही आपकी भगवन...मेरी सुध कब लोगे रघुपति..
               आज वही प्रश्न मंदोदरी की आंखों में उमड़ता देख रहे हैं राम....
            पता नही राम के अयोध्या लौटते ही वनों में रहने वाले ये नर(वानर),,और अपनी विलासता के लिए प्रसिद्ध ये असुर समाज रुकमा और मंदोदरी के साथ कैसा व्यवहार करेंगे.....नही ,,,कुछ तो  किया जाना आवश्यक है.....राम को यहां एक संकेत समाज के लिए देना ही होगा..जानते हैं भगवान कि समाज उनके इस निर्णय के पीछे की भावना से परिचित नही हो पायेगा...इतिहास के कई ग्रंथ उनके इस निर्णय पर प्रश्नचिन्ह लगाएंगे....अनेकों लोग उन्हें स्त्री विरोधी घोषित करेंगे....किन्तु इस समय धर्म राम से इस निर्णय की मांग कर रहा है.....किन्तु सीता इसका क्या अर्थ लगाएंगी भला.....सीता का स्मरण होते ही पहाड़ का सा वजनी निर्णय,, राम के लिए पुष्प के समान भारहीन हो गया...सीता राम की अर्धांगिनी हैं....एक ही प्राणवायु दोनो के हृदय में स्पंदन उत्पन करती है...राम कभी सीता से इतर कुछ कहाँ सोच पाए हैं...तो क्या आज राम के इस निर्णय की वास्तविकता से सीता स्वयं परिचित नही होंगीं...नही नही,,सीता की ओर से राम को कोई समस्या नही है..वो देह अवश्य सीता कहलाती होगी ,,,किन्तु उस देह में जो प्राण है वो राम हैं...सीता ही राम है,,,राम ही तो सीता हैं.....
        अग्निपरीक्षा सीता की नही अपितु राम की है...आज राम का यह निर्णय इतिहास में स्त्रियों को सदा के लिए देवी तुल्य घोषित करेगा.....आज राम स्थापित कर देंगे कि स्त्री मात्र देह नही होती....उस देह के भीतर वास्तविक स्त्री होती है.....समाज स्त्री की देह का स्पर्श कर सकता है,,उस दिव्यता का नही जो जननी का आधार है,,,जिस दिव्यता के प्रताप से पानी की एक बूंद संतान का रूप प्राप्त कर लेती है....वो दिव्यता जो आदिकाल से इस ब्रह्मांड का संचालन करती आई है....नही भगवती सीता,,,आज तुम्हे सदा की भांति मेरे धर्म मे सहभागिनी बनना है..
            संसार को संचालित करने वाले राम ,,आज एक आदेश के द्वारा स्त्री की पवित्रता को तय करने वाला एक मापदंड निर्धारित करने का निर्णय ले चुके हैं ....एक सूत्र जो कलुषित विचारधारा के पुरुषों के लिए एक आदेश होगा...जो मापदंड युगों तक स्त्री को पवित्र घोषित करेगा....वो मापदंड जो तय करेगा कि स्त्री की पवित्रता को तय करने का कोई मापदंड नही हो सकता..वो सूत्र जो आदेश करेगा कि स्त्री की पवित्रता ,,पुरुष की स्वयं की पवित्रता पर निर्भर करती है....अपवित्र पुरुष को ही स्त्री अपवित्र ज्ञात होती है...प्राणों में पवित्रता रखने वाला पुरुष उसे हर अवस्था मे देवी के रूप में देखता है... अतः देह तो मात्र रूपक है स्त्री की विचारधारा का...
                  अग्निदेव  ने आगे बढ़कर सीता के चरणों को स्पर्श किया..भगवती मैं कृतार्थ हुआ...तुमने पुत्र को माँ की मर्यादा मापने का भार दिया....अपने सर्वश्रेष्ट रूप में अग्नि ने स्वयं को प्रस्तुत किया....वो संहारक नही,,अपितु पालक है...ये संसार की अज्ञानता है जो अग्नि को संहारक मानती है....अन्यथा जरा भी भान हो तो देखे कि हर प्राण में अग्नि ही जीव के जीवित होने का प्रमाण है...
             पवन पुत्र के आग्रह पर जब अग्निदेव ने लंका में अपना प्रचंड रूप प्रदर्शित किया था,,तब बहुत इच्छा के बाद भी माँ सीता के चरणों का स्पर्श अग्निदेव नही कर पाए....आज सौभाग्य स्वयं मानो द्वार पर चला आया है....आह....मेरे भाग्य,,,तूने मेरा होना सार्थक किया..भगवती ने अग्नि में प्रवेश किया....इतनी ही सहजता से जितना एक माँ अपने पुत्र के घर मे प्रवेश करती है..इतने ही अधिकार से,,जितना अधिकार एक माँ को अपनी संतान के वर्चस्व पर होता है....एक सुपुत्र की भांति अग्नि मानो आज सर्वस्व लुटाने को उत्सुक है माँ के आगमन पर...माँ के आंचल में ज्यों पुत्र खुशी से मचलता है,,,उसी भाव ने अग्नि को मानो आज स्वयं को प्रकट करने की स्वतंत्रता दे दी....चंद लकड़ियों का ढेर ,,सहज ही विकराल रूप में प्रज्वलित हो गया...लंका वासियों ने अग्नि को संहारक के रूप में ही देखा था...वानर तो खैर सदा से अग्नि से भयभीत होते आये हैं...चंद लकड़ी के टुकड़ों में सवार अग्नि ने ब्रह्मांड के दूसरे छोर का स्पर्श किया,,,आज मानो बालक माँ का आँचल त्यागने को तैयार ही नही....सीता नजरों  से ओझल हैं,,,,,सामने है तो मात्र स्वर्ग के द्वार तक को अपने लड़कपन से भयभीत करते अग्निदेव..सीता अग्नि में प्रवेश अवश्य कर गयी हैं,,किन्तु देह का ताप मंदोदरी को बढ़ता महसूस हुआ...यहां से कोसों दूर किष्किंधा में मानो रुकमा ने स्वयं को ताप से घिरा पाया...अग्नि के लपटें मानो किष्किंधा के राजमहल को आज रुकमा की पवित्रता का संदेश देने को आतुर हैं...महलवासियों ने स्वयं को भट्टी में तपता पाया..किष्किंधा के राजमहल में इस ताप से हाहाकार मच गया,,किन्तु कितना आश्चर्य कि जहां देवी रुकमा हैं,,वहां इस ताप का अब कोई असर नही...रुकमा ने भावुक होकर अपने दोनों हाथ अपने माथे से लगा लिए.....प्रभु तुमने मेरी मूक प्रार्थना सुन ली न...अविरल अश्रुओं में मानो किष्किंधा के राजमहल के समस्त ताप को निस्तारित कर दिया हो...
           सीता अग्नि से बाहर कदम रखती हैं...आकाश से देवताओं ने मंदोदरी के चेहरे पर आए गर्व को स्पष्ट देखा...वो त्रिलोक विजयी रावण की अर्धांगिनी है..उस त्रिलोकविजयी को मोक्ष देने वाले विष्णु के अवतार ने लंका सहित समस्त ब्रह्मांड को मंदोदरी के स्वतंत्र होने का आदेश पारित कर दिया है..अब कोई मंदोदरी को उसकी इच्छा के विरुद्ध मजबूर नही कर सकता...स्त्री के मन की शक्ति ही उसकी पवित्रता है.....
      सुग्रीव ने स्वयं को मानो बहुत तुच्छ महसूस किया....जब से बाली की कैद से रुकमा को स्वतंत्र किया था,,तब से एक बार भी सुग्रीव का मन ,,रुकमा को उसका पुराना मान सम्मान नही लौटा पाया था...उसकी देह ही सुग्रीव को दिखाई देती थी..किन्तु उसके मन की पवित्रता से सुग्रीव आज तक अनिभिज्ञ था...किन्तु राम ने सीता को अग्निप्रवेश करा,,विश्व को ये संदेश दे दिया कि स्त्री को कभी उसकी शारीरिक अवस्था से न देखा जाय....स्त्री जननी है,,वो उस अग्नि की भांति है,,जिसके प्रभाव में आते ही समस्त पाप स्वयं होम हो जाते हैं,,किन्तु अग्नि  का कोई अहित नही कर सकता..ये वो गंगा है जो सदियों से पुरुष के प्रत्येक भाव को ,,एक माँ की भांति अपने अंदर पालती रही है...ये हमे जीवन देने वाली वो देह है जिसका विस्तार अग्नि की भांति धरती से आकाश तक है.....
          राम सीता को हृदय से लगाते हैं....तुमने मेरे धर्म की लाज रख ली जनकसुता...मुझे किंचित भी खेद नही कि मेरे इस आदेश को इतिहास में सदा मेरे विरुद्ध माना जायेगा...किन्तु तुम तो उस आस्था से परिचित हो न,,,जो इस निर्णय के मूल में है...अब वानर समाज रुकमा को हेय दृष्टि से नही देखेगा... अब राक्षस समाज मंदोदरी के सम्मान को ठेस नही लगाएगा....अब युद्ध मे विधवा हुई स्त्रियों को पुनः अपना नया जीवन ,,,अपनी इच्छा से ,,अपना मान सम्मान बरकरार रख जीने की स्वतंत्रता होगी.....उनकी देह उनके चरित्र की व्याख्या नही होगी...
            स्वयं के चरित्र पर संदेह की कालिमा उत्पन हो रही है,,,,ये जानकर भी राम धर्म निर्वाह में नही चूक नही कर सकते....तुम पुरुषोत्तम हो प्रभु...पुरुषों में सबसे उत्तम....

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         (Mothers Day के उपलक्ष्य में समर्पित ये लेख कल प्रकाशित करना चाहता था,,किन्तु समयाभाव से कल इसे पूर्ण नही कर सका....पाठकों की अदालत में इसे आज सुपुर्द करता हूँ..हार जीत का निर्णय पाठक के अधिकार में,,जो निर्णय होगा,,सहर्ष स्वीकार होगा.....प्रणाम..)

अपना घर

***** अपना घर...क्यों नही हो रहा फलदायी ****
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      प्रत्येक मनुष्य का सबसे  प्रिय स्वप्न सदा से स्वयं का एक घर होना है,,,छोटा हो अथवा बड़ा,, किन्तु स्वयं के परिवार पर अपनी छत हो.....अनेकों बार देखने मे आता है  कि मनुष्य अपने सर्वस्व झोंक कर अपने सपनो की कुटिया बनाने का सामर्थ्य नही जुटा पाता......गृह निर्माण आरम्भ ही नही हो पाता,,,,,ऐसा संजोग ही नही जुड़ पाता..... किसी प्रकार गृह निर्माण आरम्भ हो भी जाता है तो किसी न किसी कारण इसके पूर्ण होने में अड़चन आने लगती है...सामान्यतः गृह निर्माण आरम्भ से पूर्व जातक यथासंभव जानकार विद्वान ब्राह्मणों से सलाह लेता ही है,,,,,,किन्तु सामान्य पंचांग में दिए गए ग्रह निर्माण के सूत्रों के इतर कुछ विषय और होते हैं,,,जिनका जिक्र स्थानाभाव के कारण पंचांग में करना संभव नही होता.....जिज्ञासु पाठकों व पेशेवर ज्योतिषियों हेतु कुछ सूत्र देने का प्रयास कर रहा हूँ,,,,,,आशा है पाठक व ज्योतिषी दोनो को लाभ मिलेगा......
            गृह आरम्भ करने से पूर्व कुछ बातों पर ध्यान दिया जाना आवश्यक है...पाठकों से निवेदन है कि जब भी अपने नए मकान का निर्माण आरम्भ करें..अपने ज्योतिषी से इस विषय में अवश्य जानकारी प्राप्त करें..क्योंकि निषेध समयकाल में आरम्भ किया गया मकान स्वयं मकान मालिक हेतु भी अशुभ फल उत्पन्न करने में सक्षम होता है...शाष्त्र कहता है कि सूर्य जिस नक्षत्र में हो ,उससे सात नक्षत्र आगे तक गृह निर्माण आरम्भ नहीं किया जाना चाहिए..इन सात नक्षत्रों के बाद आगे 11 नक्षत्र इस कार्य हेतु शुभ माने गए हैं..इससे आगे पुनः 10 नक्षत्र अशुभ माने गए हैं...अब अगर जिज्ञासु पाठक के मन में ये प्रश्न उठे कि इस क्रम में तो 7+10+11 तो 28 नक्षत्र हो रहे हैं जबकि सामान्यतः नक्षत्र 27 ही होते हैं तो सूचित कर दूँ कि इस गणना में अभिजीत को भी शामिल किये जाने का आदेश शाश्त्रों में है...इसी प्रकार गृह आरम्भ के समय यदि सूर्य नीच,अथवा निर्बल हो,अशुभ भावों में हो तो गृहस्वामी हेतु शुभ नहीं माना जाता....इसी क्रम में चंद्रमा को गृहस्वामिनी ,गुरु को सुख ,शुक्र को धन हेतु अशुभ माना जाना चाहिए...गृह निर्माण के आरम्भ में यदि सूर्य 3-6-11 भावों में हो तो शुभ माना गया है,8-12-2-4 में ये अशुभ फल प्रदाता है...केंद्र त्रिकोण में उच्च के गुरु-शुक्र मकान की आयु को बढ़ाने वाले कहे गए है...भविष्य में गृहनिर्माण सम्बन्धी विस्तृत लेख अपनी वेब साईट अथवा ब्लॉग पर देने का प्रयास करूंगा....
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राहु....

*****राहु *********
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          राहु एक क्रिया का नाम है..इसे आप किसी रूप में खोजेंगे तो निराशा हाथ लगेगी...ये हर जगह है ,किन्तु कहीं नहीं है..आम का वो स्वाद जिसे आप परिभाषित नहीं कर सकते..राहु ही है..बहुत तेज प्यास के बाद पानी से जो तृप्ति प्राप्त हुई वो राहु है...किसी लाचार को देखकर जो दया आई वो राहु ही है...सचिन के सेंचुरी मारते हुए देखने पर जो आनंद प्राप्त हुआ वो राहु है...दवा का जो कड़वा स्वाद है वो राहु है...अतः ऐसा कुछ भी जिसकी कोई सीमा नहीं,कोई माप नहीं वो राहु है...शरीर में  आभास के रूप में   इसे खोजने का प्रयास करें तो इसके दो रूप हैं..एक विक्रम और एक बेताल...एक सकारात्मक और एक नकारात्मक....
            जातक के अंदर किसी भी कला के लिए जो तकनीक है वो राहु है..मशीन के  अंदर तकनीक राहु है...शरीर द्वारा बिना सोचे समझे किये गए कार्य राहु हैं...बिजली का तार छूते ही उसका बिना ये देखे कि बच्चा है या बूढ़ा या जवान,करंट का झटका देना राहु है...कुछ भी अप्रत्याशित होना राहु है...और जहाँ भी राहु को संतुलन देने का प्रयास किया जाता है,किसी भी प्रकार से,किसी के भी द्वारा..वो केतु है..बिजली का झटका आते ही ट्रिप हो जाना केतु है..सचिन की सेंचुरी के बाद भी भारत का हार जाना उस ,,,ख़ुशी को थामने का कार्य करेगा..ये केतु की श्रेणी में रखा जाएगा..राहु आकाश है अर्थात सिर है..केतु पाताल है अतः पैर है..दोनों का मेल है तो विक्रम बेताल है..वरना बिना ताल के यानी बेताल है..विक्रम है तो हर बात क्रम से है..सही है...इसलिए यदि विक्रम(विवेक)जीवित है तो  बेताल को भी ताल प्राप्त है..वो सुर में है...अतःक्रिया के संतुलन के रूप  में केतु की कीमत है..ज्योतिषियों को चाहिए कि जातक को उनके वास्तवकि राहु केतु से परिचित कराए,,न कि आकाशीय पिंड का हौवा बनाकर बेसिर की बातें उड़ाए....जागरूक ज्योतिषी को सीमाओं को लांघने हेतु तत्पर रहना चाहिए....घिसी पिटी लकीर पर चलकर वास्तविक ज्योतिष आपको समझ में आएगा,,इसमें संशय है..आशा है पाठक सहमत.. होंगे..