bhagya vriddhi ke lie jyotish evan vastu ki upyogita ka vivechan prashn : kisi jatak ko bhagyavriddhi hetu upay vastu ke anusar karne chahie ya jyotish ke adhar par? ap jo upay adhik karagar samjhte hain, uske paksh men uchit sakshya evan karnon ka vistarpurvak varnan karen. kisi jatak ke lie bhagya vriddhi ka arth kya ho sakta hai? har ek jatak ya vyakti ka bhagya ya prarabdh vidhata ne nishchit kar rakha hai to fir vriddhi ka kya arth hai? vastutah grah nakshatron ke santulan, pradurbhav, adhikya aur kshin sthiti se har jatak pravahit hota hai. yah uske kundli se bhi gyat hota hai. prarabdh ya bhagya ki sthiti bhi isse gyat hoti hai. lekin, karmahin hokar bhagya bharose rahne se bhi kuch nahin hota. bhagya vriddhi men jyotish shastra ka mahatva vedangon men jyotish sarvopri sthan par hai. jyotish ek adbhut vigyan hai jo jivan ke sabhi raston par shubhta lane men saksham hai. janmakundli ke navam bhav ko bhagya bhav ki sangya di gai hai. bhagya vriddhi ke lie bhagya bhav, bhagyesh, bhagya rashi adi par vichar karte hain aur purn bhagyavriddhi men avrodhak grahon ki bhi vivechna karte hain. sadhrntya ise aise samjha ja sakta hai ki parmatma hamara hath pakarakar bhagya ke charam tak nahin pahunchata hai, balki hamare janmakundli ke madhyam se samuchit vichar, achche-bure ki samajh aur hamari kshamata ke anurup buddhi dekar bhagya jagane ki prerna deta hai. bas, uske anusar karm karne ki avashyakta hoti hai. shraddha, dhiraj aur vishvas se sarvapratham apne isht ko janna avashyak hai. kaun se isht devta kis kundli ke anurup hai. is hetu 36 devtaon ke mantra pujan ka vishesh mahatva hai. barah rashiyan hoti hain, har rashi men 9 akshar sabhi jyotishiya granthon men varnit hain. jaise mesh rashi men- chu, che, cho la, li, lu, le, lo, a. isi prakar vrish, mithun se min tak 12 rashiyon men 9-9 akshar hote hain jo jatak ya vyaktitva ke rashi nam ka pratham akshar hota hai. in 12 rashiyon men 12 g 9 = 108 aksharon ka samavesh hai aur bharat ke maharshiyon, jyotishiyon ne inhen 36 devtaon ke adhin mana hai. niche ek talika di ja rahi hai. is talika se sulbhta se yah gyat kiya ja sakta hai ki sarvamnorath purti hetu kis isht ki sharan men jana upyukt hai. rashi nam ke aksharon ke anusar jo isht hon unka mantra jap, abhishek evan pujan hona chahiye. jab sarvamnorath ki purti hogi to nishchit rup se vyakti santusht hoga aur bhagya ya prarabdh ki unchai tak pahunchne men samarth hoga. nirantar dhanatmak vichar rakhne se hamara bhagya jag jata hai. sath-sath janmakundli ka vishleshan kar bhagya bhav ko yathasanbhav shuddh karna bhi avashyak hai. manushyon ke janmakalin grah sthiti, nakshatra adi ke vichar ka vishay jyotish ke hora shastra men ata hai aur maharshi parashar, varahmihir adi ne shlokon ke madhyam se bhagyavriddhi, bhagya jagaran ki umra ka nirdharit bhi kiya hai. atah jyotish dvara is par vivechna ko pramukh rup se mana ja sakta hai ki kis hora ya lagn, nakshatra men vyakti ka janm hua hai. unse jatak ke prarabdh ka sanket milta hai. koi avrodh ho to upchar, mantra, ratn, puja adi vishesh prayojnon se bhagya vriddhi ke upay kie ja sakte hain. vaise is sandarbh men apne isht ki aradhna adhik vyavharik hai. jab jatak svayan men nirmal, bhagyavan hoga to use shri yukt sthan ki prapti avashya hogi. jyotish shastra ka dharatal panchang hai jismen kai yogon ka samavesh hota hai. yog arthat jorna, sammishrit karna. amrit yog, siddh yog men kiya gaya karya, yatra, vyavsay men saflta deta hai aur purn bhagya ki prapti karta hai. is arthayug men dhanvriddhi hi bhagyavriddhi nahin hai, atmik aur mansik santushti se dhanvan hona hi bhagyavan vyakti mana ja sakta hai. jyotish hamare jivan ka adhar hai. vedon men ise panchvan ved aur shastron men ise netra mana jata hai. jyotish ki bhanti vastu aur bhagya ka bhi jivan men bara upyog hai. kya jyotish aur vastu ke dvara bhagya badlna sanbhav hai, is prashn ke uttar ke lie yah janna avashyak hai ki bhagya ka nirman keval jyotish aur vastu se hi nahin hota, varan inke sath karm ka yog hona bhi ati avashyak hai. islie jyotishiya evan vastusammat gyan ke sath-sath vibhinn daiviya sadhnaon, vastu pujan evan jyotish v vastu ke dharmik pahluon par bhi vichar karna atyant avashyak hai. bhagyavriddhi men vastu shastra ka mahatva vastu vidya bahut hi prachin vidya hai. jyotish shastra ke gyan ke sath-sath vastu shastra ka gyan bhi utna hi avashyak hai jitna ki jyotish shastra ka gyan. vishva ke prachinatam granth rigved men bhi iska ullekh milta hai. vastu ke grih vastu, prasad vastu, nagar vastu, pur vastu, durgavastu adi anek bhed hain. bhagya vriddhi ke lie vastu shastra ke niyamon ka mahatva bhi kam nahin hai. ghar ya aufis ka vastu thik n ho to bhagya badhit hota hai. vastu aur bhagya ka jivan men kitna sanyog hai? kya vastu ke dvara bhagya badlna sanbhav hai? is prashn ke uttar ke lie yah janna avashyak hai ki bhagya ka nirman vastu se nahin apitu karm se hota hai aur vastu ka jivan men upyog ek karm hai aur is karm ki saflta ka adhar vastushastriya gyan hai. panch adharbhut padarthon bhumi, jal, agni, vayu aur akash se yah brahmand nirmit hai aur ye panchon padarth hi panch mahabhut kahe jate hain. in panchon padarthon ke prabhavon ko samajhakar unke anusar apne bhavnon ka nirman kar manushya apne jivan aur karyakshetra ko adhik sukhi aur suvidha sanpann kar sakta hai. prachin maharshiyon v adhunik vidvanon ne yah siddh kar dikhaya hai ki akashasth grahon ke rup, rang, gun, dharm, svabhav v lakshan adi ka prabhav ek-dusre se bhinn hai. pratyek grah apne gun dharm ke anusar mata ke garbh men shishu pind par apna prabhav pratham mas men dikhate hain. jaise pratham mas men shukra, dvitiya mas men mangal, tritiya mas men guru, chaturth mas men surya, pancham mas men chandra, shashth mas men shani, saptam mas men budh, ashtam mas men lagnesh aur navam mas men punah chandra ka prabhav parne par balak ka janm hota hai. is karan pratyek manushya men bhinna-bhinn rup rang, gun, dharm, svabhavadi dikhai dete hain. ukt grahon ke adhar par bhi vastushastriya upay kiye jate hain. jyotish shastra ke gyan se manushya purva janmon ke shubhashubh karmon ka gyan prapt kar sakta hai aur vastu shastriya gyan pragti ki or unmukh hone men sabandh milta hai. kuch adhunik vichardhara ke log yah akshep lagate hain ki ishvar nirmit ghatnaon ka hona nishchit hai to use janakar jyotishiya ya vastushastriya upay karne se kya labh hoga? iska uttar yah hai ki manushya ko bhavishya men hone vale ashubh ghatnaon ka gyan yadi use purva men hi prapt ho jae to un ghatnaon ke pratikar ke lie upay nishchit karne men sahayta nahin milegi? ane vale ashubh prasangon se vah savdhan v satark rahna sanbhav nahin hoga? surya chandramadi anya grahon aur taron adi ka prithvi ke vatavaran par kitna prabhav parta hai, yah spasht hai. surya is brahmand ki atma hai aur urja ka mukhay strot bhi hai. surya aur anya taron se prapt ushma aur prakash sabhi akashiya pindon ki paraspar akarshan shakti, prithvi par utpann chunbkiya bal kshetra aur is prakar ke anya bhautik karkon ka prithvi ki bhautik dasha, vatavaran aur jalvayu par nishchit prabhav parta hai aur in sabka manav jivan par anukul ya pratikul prabhav parta hai. atah vastu shastra ka jyotish aur khagol se nikat sanbandh hai. manushya ke rahn-sahan ko jyotish aur khagoliya karak prabhavit karte hain. jahan prachin shastron men varnit siddhanton ke anusar bhavan, mandir, prasad adi nirmit kie gae hain aur unse sanbandhit sabhi vyaktiyon ko sabhi prakar se sukh-samriddhi aur shanti ki prapti hui hai. dusri or, aise bhavan bhi hai. jo vastu sammat nahin bane hain. unmen rahne vale vyaktiyon ko bhayankar kasht sahne pare hain. dhan aur svasthya ki hani, parivar janon ki mrityu, sukh-shanti ka abhav, garibi, pira adi se jujhna para hai. vishvakarma vastushastra ke anusar, ''vastu shastra ke karan hi samast brahmand, sukh, vaibhav aur samriddhi prapt karta hai. manushya ko devatva prapt hota hai. shilpa-shastra ke gyan aur sansar ke astitva men nikat ka sah-sanbandh hai. vastu shastra ke anupalan karne valon ko n keval sansarik sukh ki prapti hoti hai, varan unhen naisargik sukh-shanti ka bhi anubhav hota hai. aj ke yug men vaigyanikon ne bhi mana hai ki surya ki mahatta ka vishesh pratipadan satya hai, kyonki unhonne bhi yah siddh kar diya ki surya mahapran jab sharir kshetra men avtirn hota hai to arogya, ayushya, tej, oj, bal, utsah, sfurti, purusharth aur vibhinn mahanta manav men parinat hone lagti hai. aj bhi vaigyanik mante hain ki surya ki pratahkalin altravoylet rashmiyon men vitamin di prachur matra men hota hai. in kirnon ke prabhav se manav, jivon tatha per-paudhon men urja ka vikas hota hai. inse sharirik evan mansik drishti se anek labh hote hain. aj bhi vastu vigyan men bhavan nirman ke tahat purva disha ko mukhay sthan diya gaya hai jisse surya ki pratahkalin kirnen bhavan ke andar adhik se adhik pravesh kar saken aur usmen rahne vale manav svasthya evan mansik drishtikon se unnat rahen. vastu shastra ki sabse mahatvapurn bat yah hai ki yah panchmhabhuton se nirmit prani ke jivan men in mahabhuton se nirmit vatavaran ke sath samanjasya sthapit karne ko prathmikta deta hai aur manav matra ki sharirik evan mansik kshamataon ko unnat karta hai. is uddeshya ko dhyan men rakhakar apne niyamon evan siddhanton ka pratipadan evan vivechan karta hai. kaha jata hai ki vastu ke niyam ke viprit yadi koi bhavan nirman karta hai to prakritik shaktiyon ka kop use jhelna parta hai. yadi vastu ke niyam ke anusar bhavan ka nirman hota hai to prakritik shaktiyon ka ashirvad bhavan ke svami ko satta prapt hota rahta hai, aisa vidvanon ka manna hai. bhavan nirman in sabhi mul adhar shaktiyon ko dhyan men rakhakar kiya jata hai taki bhavan men rahne vala jiv in shaktiyon se vanchit n rahe, kyonki inhin shaktiyon ke adhar par hi uska tan man evan jivan santuilat evan rsfut rahta hai, bhagya vriddhi hoti hai. vastu shastra evan jyotish shastra donon ek-dusre ke purak hain kyonki donon ek-dusre ke abhinn ang hain. jaise sharir ka apne vividh angon ke sath atut sanbandh hota hai. thik usi prakar jyotish shastra ka apni sabhi shakhayen prashn shastra, ank shastra, vastu shastra adi ke sath atut sanbandh hai. jyotish evan vastu shastra ke bich niktta ka karan yah hai ki donon ka udbhav vaidik sanhitayon se hua hai. donon shastron ka lakshya manav matra ko pragti evan unnati ki rah par agrasar karana hai evan suraksha dena hai. atah pratyek manushya ko vastu ke anusar bhavan ka nirman karna chahie evan jyotishiya upchar (mantra, tantra evan yantra ke dvara) samy-samay par karte rahna chahie, kyonki grahon ke badlte chakra ke anusar badl-badal kar jyotishiya upchar karna parta hai. vastu tin prakar ke hote hain- tra avasiya - makan evan flait tra vyavsayik -vyaparik evan audyogik tra dharmik- dharmashala, jalashay evan dharmik sansthan. vastu men bhumi ka vishesh mahatva hai. bhumi chayan karte samay bhumi ya mitti ki gunavatta ka vichar kar lena chahie. bhumi parikshan ke liye bhukhand ke madhya men bhusvami ke hath ke barabar ek hath gahra, ek hath lanba evan ek hath chaura gaddha khodakar usmen se mitti nikalne ke pashchat usi mitti ko punah us gaddhe men bhar dena chahie. aisa karne se yadi mitti shesh rahe to bhumi uttam, yadi pura bhar jaye to madhyam aur yadi kam par jaye to adham arthat haniprad hai. adham bhumi par bhavan nirman nahin karna chahiye. isi prakar pahle ke anusar nap se gaddha khod kar usmen jal bharte hain, yadi jal usmen tatkal shoshit n ho to uttam aur yadi tatkal shoshit ho jae to samjhen ki bhumi adham hai. bhumi ke khudai men yadi haddi, koyla ityadi mile to aise bhumi par bhavan nahin banana chahie. yadi khudai men int patthar nikle to aisa bhumi labh dene vala hota hai. bhumi ka parikshan bij bokar bhi kiya jata hai. jis bhumi par vanaspati samay par ugta ho aur bij samay par ankurit hota ho to vaisa bhumi uttam hai. jis bhukhand par thake hokar vyakti ko baithne se shanti milti ho to vah bhumi bhavan nirman karne yogya hai. vastu shastra men bhumi ke akar par bhi vishesh dhyan rakhne ko kaha gaya hai. vargakar bhumi sarvottam, aytakar bhi shubh hota hai. iske atirikt sinh mukhi evan gomukhi bhukhand bhi thik hota hai. sinh mukhi vyavsayik evan gomukhi avasiya drishti upyog ke lie thik hota hai. kisi bhi bhavan men prakritik shaktiyon ka pravah disha ke anusar hota hai atah yadi bhavan sahi disha men bana ho to us bhavan men rahne vala vyakti prakritik shaktiyon ka sahi labh utha sakega, kiski bhagya vriddhi hogi. kisi bhi bhavan men kakshon ka dishaon ke anusar sthan is prakar hota hai. puja kaksh - ishan kon, snan ghar- purva rasoi ghar-agney, mukhiya ka shayan kaksha- dakshin, yuva dampati ka shayan kaksh vayavya kon evan uttar ke bich, bachchon ka kaksh vayavya evan pashchim, atirikt kaksha- vayavya, bhojan kaksha-pashchim adhyayan kaksha- pashchim evan rnaitya kon ke bich, koshagar- uttar evan stor- rnaitya kon jal kup ya boring-uttar disha ya ishan kon, sirhi ghar - rnaitya kon, jal kup ya boring - uttar disha ya ishan kon, sirhi ghar- nai rtya kon, shauchaly- pashchim ya uttar pashchim (vayavya) avivahit kanyaon ke liye shayan kaksha-vayavya. bhavan men sabse avashyak kaksh puja ghar hai. ishan kon purva evan uttar se prapt hone vali urja ka kshetra hai. is kon ke adhipti shiv hain, jo vyakti ko mansik shakti pradan karte hain. pratah kalin surya ki kirnen sarvapratham ishan kon par parti hai. in kirnon men nihit altrovaylet kirnon men itni shakti hoti hai ki ve sthan ko kitanumukt kar pavitra banate hain. pavitra sthan par puja karne se vyakti ka ishvar ke sath tadatmya sthapit hota hai jisse sharir men sfurti, shakti ka sanchar hota hai sath hi bhagya bali hota hai. agney kon men agni ke devta ke sthit hone se bhojan ko taiyar karne men sahayta milti hai evan bhojan svadisht hota hai. bhojan banate samay grihni ka mukh purva disha men hona chahiye iska karan yah hai ki purva disha se ane vali sakaratmak urja grihni ko shakti pradan karti hai. ishan kon men rasoi nahin hona chahie, kyonki yah jal ke kshetra hain. jal tatha agni men paraspar shatruta hai. rnaitya kon men rasoi banane se paraspar shatruta parivarik kasht evan agni se durghatanaon ka bhay tatha jan-dhan ki hani hoti hai. dakshin disha ke svami yam hain tatha grah mangal hain. yam ka svabhav alasya evan nidra ko uttann karta hai. sone se pahle manushya ke sharir se alasya evan nidra ki utpatti hone se manushya ko achchi nind ati hai. bharpur nind ke bad sharir fir se tarotaja ho jata hai. isilie parivar ke mukhiya ka shayan kaksh dakshin disha men hona chahie. atithi grih ka vayavya kon men hona labhaprad hai. is disha ke svami vayu hote hain tatha grah chandrama. vayu ek jagah nahin rah sakte tatha chandrama ka prabhav man par parta hai. atah vayavya kon men atithi grih hone par atithi kuch hi samay tak rahta hai tatha purva adr-satkar pakar laut jata hai, jisse parivarik matbhed paida nahin hote. vastu shastra ke arshagranthon men brihatsanhita ke bad vashishthasanhita ki bhi bari manyata hai tatha dakshin bharat ke vastu shastri ise hi pramukh mante hain. is sanhita granth ke anusar vishesh vashishth sanhita ke anusar adhyayan kaksh nivritti se varun ke madhya hona chahie. vastu mandal men niriti evan varun ke madhya dauvarik evan sugriv ke pad hote hain. dauvarik ka arth hota hai pahredar tatha sugriv ka arth hai sundar kanth vala. dauvarik ki prakriti chust evan chaukanni hoti hai. usmen alasya nahin hoti hai. atah dauvarik pad par adhyayan kaksh ke nirman se vidyarthi chust evan chaukanna rahakar adhyayan kar sakta hai tatha kshetra vishesh men saflta prapt kar sakta hai. pashchim evan rnaitya kon ke bich adhyayan kaksh ke prashast manne ke piche ek karan yah bhi hai ki yah kshetra guru, budh evan chandra ke prabhav kshetra men ata hai. budh buddhi pradan karne vala, guru gyan pipasa ko barhakar vidya pradan karne vala grah hai. chandra mastishk ko shitlta pradan karta hai. atah is sthan par vidyabhyas karne se nishchit rup se saflta milti hai. todaramal ne apne 'vastu saukhayam' namak granth men varnan kiya hai ki uttar men jalashay jalkup ya boring karne se dhan vriddhi karak tatha ishan kon men ho to santan vriddhi karak hota hai. raja bhoj ke samyantran sutradhar men jal ki sthapna ka varnan is prakar kiya-'parjanyanama yashchay vrishtimanambudadhip'. parjanya ke sthan par kup ka nirman uttam hota hai, kyonki parjanya bhi jal ke svami hain. vishvakarma bhagvan ne kaha hai ki rnaitya, dakshin, agni aur vayavya kon ko chorakar shesh sabhi dishaon men jalashay banana chahiye. tijori hamesha uttar, purva ya ishan kon men rahna chahie. iske atirikt agney dakshina, rnaitya pashchim evan vayavya kon men dhan ka tijori rakhne se hani hota hai. draing rum ko hamesha bhavan ke uttar disha ki or rakhna shreshth mana gaya hai, kyonki uttar disha ke svami grah budh evan devta kuber hain. vani ko priya, madhur evan santulit banane men budh hamari sahayta karta hai. vani yadi mithi aur santulit ho to vah vyakti par prabhav dalti hai aur do vyaktiyon ke bich jurav paida karti hai. rnaitya kon (dakshin-pashchim) men vastu purush ke pair hote hain. atah is disha men bhari nirman kar bhavan ko majbuti pradan kiya ja sakta hai, jisse bhavan ko nakaratmak shaktiyon ke prabhav se bachakar sakaratmak shaktiyon ka pravesh karaya ja sakta hai. atah godam (stor) evan gairej ka nirman rnaitya kon men karte hain. jis bhukhand ka ishan kon barha hua ho to vaise bhukhand men karyalay banana shubh hota hai. vargakar, aytakar, sinh mukhi, shatkoniya bhukhand par karyalay banana shubh hota hai. karyalay ka dvar uttar disha men hone par ati uttam hota hai. purvottar disha men aspatal banana shubh hota hai. rogiyon ka pratikshalay dakshin disha men hona chahie. rogiyon ko dekhne ke lie doktar ka kamra uttar disha men hona chahie. doktar marijon ki janch purva ya uttar disha men baithakar karna chahie. apatkal kaksh ki vyavastha vayavya kon men hona chahie. yadi koi bhukhand aytakar ya vargakar n ho to bhavan ka nirman aytakar ya vargakar jamin men karke baki jamin ko khali chor den ya fir usmen park adi bana den. bhavan ko vastu ke niyam se banane ke sath-sath bhagyavriddhi evan saflta ke lie vyakti ko jyotishiya upchar bhi karna chahie. sarvapratham kisi bhi ghar men shri yantra evan vastu yantra ka hona ati avashyak hai. shri yantra ke pujan se lakshmi ka agaman hota rahta hai tatha vastu yantra ke darshan evan pujan se ghar men vastu dosh ka nivaran hota hai. iske atirikt ganpti yantra ke darshan evan pujan se sabhi prakar ke vighna-badha dur ho jate hain. jyotish evan vastu ek-dusre ke purak hain. bina praranbhik jyotishiya gyan ke vastu shastriya gyan prapt nahin kiya ja sakta aur bina 'karma' ke in donon ke atmasat hi nahin kiya ja sakta. in donon ke gyan ke bina bhagya vriddhi hetu kisi bhi prakar ke koi bhi upay nahin kie ja sakte.