abhi tak paricharcha hua karti thin ki vigyan vardan hai, ya abhishap ? lekin samay ke badlte parivesh men aj paricharcha ka vishay bhi badla hai aur ajakal paricharcha ka sabse jvalant vishay hai
- jyotish vigyan hai, ya mahaj ek andhvishvas. yah bat isse aur bhi sabit hoti hai ki ajakal ti.vi. chainlon dvara bhi bahas ke lie aise muddon ko uthaya ja raha hai. prayah jyotish men vishvas n rakhne vale logon ka kahna hota hai ki jab shadi ki jati hai, to prayah kundli milan kar ke hi shadi ki jati hai.
kya karan hai ki fir bhi shadi tut jati hai ? shayad yah prashn kisi ke man bhi uth sakta hai. lekin jab iska karan dhundhne ki koshish ki jae, to iska karan bilkul saf aur saral hai. mana ki jyotishi kundli milan kar ke yah to bata deta hai ki amuk vyakti ki kundli amuk larki se milti hai, ya nahin; sath hi yah bhi bata diya jata hai ki kundli kis had tak mil rahi hai, arthat un donon ki kundli men kitne gun mil rahe hain tatha manglik dosh hai, ya nahin. iske bavjud shadi asafal rahne ke do karan mukhya hain. sarvapratham keval kundli milan hi shadi ki saflta, ya asflta ka ek nahin hain; balki iske atirikt yah bhi kam mahatvapurn nahin ki var-vadhu ki kundli men vivah safal hone ka kitna pratishat hai. kahne ka tatparya yah hai ki unke saptam bhav kitne shaktishali tatha doshrhit hain. iske alava saptamesh kitna balvan hai tatha vivah ka karak guru, ya shukra ki sthiti kya hai? prayah jab koi vyakti kisi jyotishi ke pas kundli milvane jata hai, to vah gun milan aur kudli milan ki to bat karta hai, parantu uski anya vidhaon ko puchne ka kasht nahin karta, kyonki ajakal manchahe vivah sanbandh milne pahle to bare mushkil ho jate hain aur jab milte hain, to kundli ke karan chorne par jate hain. fir mata-pita, ya anya sanbandhi pareshan ho kar sirf kundli milan tak hi simit rah jate hain tatha anya tathyon ko utna mahatva nahin dete. is prakar yah ek aham karan hai ki vivah kundli milan ke bad bhi asafal ho jate hain.
dusra aham karan yah bhi hai ki jyotishi ke pas jab vyakti jata hai, to kundli milan ke pashchat dusra kam yah karta hai ki vivah ke lie muhurt niklvata hai. ammun dekhne men ata hai ki jyotishi se log muhutrt to achcha se achcha niklvane ki koshish karte hain, parantu jab vivah sanpann hone ja raha hota hai, to iske mahatva ko najrandaj karke anya karyon men vyast ho jate hain. jaise ki udhar to pandit ji vivah ke muhurt ko dhyan men rakh kar puja ityadi ki taiyari kar rahe hote hain, to dusri taraf larke vale ya to nach-gane men vyast hote hain, khana khane men vyast hote hain ya larki vale foto ityadi khinchvane men vyast hote hain.
anttah vivah shubh muhutrt men sanpann ho hi nahin pata hai. is karan achcha se achcha kiya hua kudli milan tatha shubh muhutrt dhare ke dhare rah jate hain tatha is prakar jyotish men vishvas n rakhne valon ko kahne ka avasar mil jata hai ki kundli milan ke pashchat bhi vivah asafal ho jata hai, ya shadi tut jati hai. is prakar yah satyapit hota haiai ki dosh jyotish men nahin shayad ham men hi kahin hota hai. kuch log kahte hain ki jyotish vigyan nahin, sirf kala hai. iska vigyan se koi sanbandh nahin . aisa kathan shayad un hi logoen ka ho sakta hai jin logon ne n to jyotish ko kabhi parha hai, n usmen chipe hue tathyon ko samjhne ka prayas kiya hai aur n hi kabhi is vishay par shodh kiya hai. varna koi bhi vyakti kisi bhi vishay ka adhyayan kiye bina kaise kah sakta hai ki ukt vishay vigyan hai, ya kala. sirf bahas aur muddon ke adhar par yah tay nahin kiya ja sakta hai ki amuk vishay vigyan ka hai, ya nahin. islie kisi vishay ke bare men ray banane se pahle yah avashyak hai ki us vishay ka gahnta se adhyayan kiya jaye, sarvekshan kar ke shodh kiya jae tatha in sab tathyon ke adhar par hi yah nishchay kiya jae ki jyotish vigyan hai, ya nahin.
is sanbandh men agla tark yah hai ki jo vishay, ya vastu satya hai vahi vishay, ya vastu lanbe samay tak jivit rah sakte hanai, anyatha vah ya to sanshodhit ho jate hain, ya uska astitva hi samapt ho jata hai. aj sabhi jante hain ki yah vishay koi sau, ya do sau sal purana vishay nahin hain. jabse manushya is prithvi par aya tabse manushya ne surya, chandrama aur mangal grah ke bare men janne ki koshish ki aur usi samay se in grahon ka manushya par prabhav ka adhyayan kiya jata raha hai aur aj bhi vahi adhyayan jyotish kee antargat kar rahe hain. yadi yah adhyayan aur nishkarsh galat hote, ya auchityarhit hote, to in adhyaynon aur nishkarshon ki samapti ho chuki hoti, ya sanshodhit ho chuke hote. yadi unhin nishkarshean aur adhyaynon ko aj bhi satya mana ja raha hai, to iska yahi tatparya hai ki ve nishkarsh aur tathya sahi hain. yadi koi jyotishi falit karne men asafal hota hai to iska tatparya yah nahin hai ki jyotish vigyan nahin hai aur mahaj ek andhvishvas hai, ya jyotish sirf manoranjan ka vishay hai, ya kala ke saman hai; balki iska tatparya yah hota hai ki ya to jyotishi ke adhyayan, ya vivechan men kahin kami hai, ya is jyotish men aur shodh ki avashyakta hai. yadi kisi jyotishi ke faladesh men galti ke karan jyotish ko galat kaha ja sakta hai, to hamare chikitsa vigyan ko to sadaiv hi galat kaha ja sakta hai.
kyon ek daektar apne marij ko maut ke munh men jane se nahin bacha pata hai? yadi nahin bacha paya, to iska matalab to yah ho jana chahie tha ki chikitsa vigyan galat hai, jabki aisa nahin hai. iska tatparya yah hota hai ki us daektar men kahin kami thi, jo vah us vyakti ko nahin bacha saka, n ki chikitsa vigyan men kami thi, ya dusra karan yah kah sakte hain ki jyotish ke anusar us vyakti ki ayu hi utni thi, jisko aj ka vigyan bacha nahin paya. yadi vigyan se hi sab kuch sanbhav hai, to kyon vigyan manushya ko mrityu jaise atal satya se bacha sakta nahin hai? kyon hamara mausam vibhag sahi bhavishyavaniyan nahin kar pata hai, jabki uske pas aj upagrah jaise atyadhunik upakaran bhi upalabdh hain? kyon vigyan nahin bata pata ki bhukanp kab aega aur kahan, jabki hamare jyotish shastra ki mediniya shakha men kaha gaya hai ki jab shani rohini nakshatra men ata hai, to bhukanp jaisi vinashlila hoti hai, prithvi par harkanp jaisi gatitivdhiyan hoti hain, jaise barh ana, tufan ana adi? iske atirikt jyotish men hi ghagh-bhaddari ki kahavten bhi varsha hone, ya sukha parne ki sanbhavnaon ko batata hai, jo aj hamare mausam vibhag ki bhavishyavaniyon se kahin adhik satya sabit hoti hain. udahrnartha: age mangal piche bhan, varsha hot os saman arthat, yadi surya mangal ke sath ek hi rashi men ho, parantu mangal ke ansh surya se kam hon, to varsha os ke saman, arthat bahut kam hoti hai. anya jehi mas pare do grahna, raja mare, ya sena arthat jis mas men do grahan paren, us mahine men ya to raja ki mrityu hoti hai, ya am janta ki hani hoti hai.
yadi vigyan se hi sab kuch sanbhav ho sakta hai to jyotish men vishvas n rakhne vale log kyon apne bachchon ki shadi ke samay muhutrt niklvane ke lie jyotishiyon ke pas hi jate hain? kyon ve apne bachchon ka vivah pitri paksh, ya shraddh ke dinon men nahin kar dete? kuch log kahte hain ki yadi bhagya hi sab kuch hai, to karya karne ki kya avashyakta hai? yah shayad un logon ka kahna hai, jo bina purusharth ke bhagya ke bharose rah kar hi sab kuch arjit karna chahte hain. yahan ek bat spasht karne yogya yah hai ki bhagya apko baithe-bithae kuch nahin dene vala hai. bhagya sirf apko kuch dilane men sahayta karta hai. bhagya apko apne purvajanmon ke falon ke karan milta hai. kya karan hai ki em.bi.e., em.si.e. ya si. e. jaisi upadhiyan to le lete hain, parantu safal jivan to kuch log hi ji pate hain? arthat unhonne apne purusharth se digri to le li, parantu bhagya ki kami se, saman digri hone ke bavjud, saman sukh tatha jivan ki saflta prapt nahin kar sake.
is sanbandh ko yadi niche likhe sutra se samjhne ki koshish ki jae, to shayad achchi prakar samjha ja sakta hai: parinam = karm g bhagya ganit ke niyamanusar yadi in donon men se ek bhi vastu shunya hai, to uska parinam shunya hi hoga. yadi hamara karm shunya hoga, to bhagya bhale hi kitna hi achcha tatha uchch kyon n ho, upalabdhi shunya hi hogi. isi prakar yadi bhagya shunya hoga aur karm kitne bhi purusharth bhare kyon n hon, upalabdhi shunya hi hogi. ab ham yahan bhagya to purva janm ke karan le kar aye hain, jisko parivartit nahin kiya ja sakta; arthat ham sirf kiye hue karmon ko hi parivartit kar sakte hain. atah hamen adhik se adhik upalabdhi ke lie jyada se jyada aur sahi disha men purusharth karna chahie, n ki karmahin ho kar, bhagya par ashrit ho kar, fal ki ichcha karni chahie. aj jyotish ko anya vishyon ke saman vigyan ki upadhi n milne ka karan aur bhi hain, jaise jyotish jaisa vishay ka adhyayan sarvapratham hamare rishi aur purvajon ke dvara kiya gaya aur ye rishi-muni kisi skul, kaelej, ya vishvavidyalyon men n to shiksha prapt karte the aur n hi shiksha dete the. yah adhyayan sirf guru-shishya paripati se kiya jata raha hai. is vishay ka udbhav evan vikas hamare bharat desh men hi hua hai aur itihas gavah hai ki hamara desh kafi samay tak gulami men raha hai- pahle muslim rajaon ki gulami men aur uske pashchat agrej shaskon ki gulami men. iske uprant aj jab ham svatantra hain, to yah gyan hamare charon or fail paya hai aur is gyan ke prati jagruk ho payen hain. aj jab log is vishay ko skul, kaelejon, ya vishvavidyaalyon men parhaye jane ki bat sarvajnik taur par karte hain, to tarka-vitark dvara use parhaye jane ka virodh karne lagte hain, kyonki un logon ne isko parha tatha samjha nahin hai, jabki amerika jaise deshon men log jyotish ko janne aur samjhne lage hain tatha iske purn gyan ki avashyakta mahsus karte hain.
intrnet par banne vali adhikatar saiten jyotish ko hi apna vishay banati hain tatha sabse adhik khyati prapt karti hain. anttah nishkarsh yahi hai ki aj is jyotish ko mahaj kuch chandra logon tak simit n chor kar is vishay ko sarvajnik rup se adhyayan aur shodh ka vishay banaya jana chahie tatha is vishay par ganbhirtapurvak adhyayan kar ke naye shodh aur parinamon ko prapt karna chahie evan iske pashchat hi nirnay dena chahie ki jyotish ek vigyan hai, ya mahaj andh vishvas.