prakriti ne manushya ko ek anokha gun diya hai - vichar.isi ke karan manushya anya jiv-jantuon se bhinn hai aur isi karan use hamesha yah janne ki utkantha rahi hai ki vah kaun hai? antriksh kya hai? samay kya hai? padarth kya hai? atma kya hai adi? ek aham prashn yah bhi rahta hai ki manushya ke sharir chorne ke pashchat kya hota hai? kya yah jivn-mrityu ka chakra hai ya jivan ke sath hi ek adhyay samapt ho jata hai? kya manushya kuch bhi karne men saksham hai? kya karm se vah apna bhavishya badal sakta hai? yadi han, to bhagya kya hai aur jyotish ki bat ham kyon karte hain? yadi nahin, to ham karm kyon karte hain? jyotish men muhurt kyon nikalte hain, ya kundli milan kyon karte hain?
satya ko janne ke lie char marg bataye gaye hain:
gyan yog, bhakti yog, karm yog evan sankhya yog. gyan yog ke anusar ‘‘tatvamsi’’ arthat tu (vahi) hai; arthat yah atma hi brahm hai. lekin, sansarik sanbandhon aur sharirik avashyaktaon ke karan, is yog aur manushya ke bich bara vyavdhan rah jata hai. atah is duri ko kam karne ke lie bhakti yog ki sthapna hui.
is yog men ek ke badle do ki manyata hai. ek bhakt hai aur dusra bhagvan. sara sansar bhagvan ka hi rup hai. bhagvan ne ichcha ki ki main ek se anek ho jaun aur vah sukshm rup se pratyek prani aur padarth men sama gaya. is yog men bhi ek kathinai hai; purn rup se ek par vishvas karne ki. shayad kali yug men, aisa sanbhav nahin. koi kasht a jae, to manushya anek vikalp dhundhta hai -
sabse pahle apne sharir ko, fir gharvalon ya mitra evan parosiyon ko, tisre visheshagyaon, jaise doktar, injiniyar, vakil adi ko, chaithe padarth ko, jaise davai, mashin ya dastavez adi ko, fir apne punyon ko aur uske bad hi bhagvan ko yad karta hai.
atah kali yug men shayad karm yog aur sankhya yog adhik vyavharik hain. karm yog men manushya keval apne karm se hi bandhan mukt ho jata hai. use keval is bat ka abhyas karna hai ki vah fal ki ichcha n kare. fal uske anukul ho, ya pratikul, karm men asakt nahin hona hai. karm men kisi prakar ka hath nahin hona chahie.
sankhya yog se aj ke vaigyanik ekamat hain ki sabhi prani evan padarth sukshm kanon se bane hain aur pratyek kan urja ka srot hai. yadi sabhi kanon ki urja ka upyog kiya jae, to thora sa padarth bhi anu bam ban jata hai;
arthat yah sharir urja ka kendra hai. is yog ke anusar yah sharir keval ek jaivik pratikriya ke karan utpann hua hai. iska n adi hai, n ant; arthat n to pahle yah kisi rup men tha aur n hi iska punarjanm hoga. mrityoprant sharir ke kan vayu aur prithvi men mil jate hain aur srishti ki rachna chalti rahti hai. is yog ke anusar is sharir ka uddeshya keval srishti ki rachna men bhag lena hai. yadi ham is rachna men asakt hon, to yah aisa hi hai, jaise koi abhineta kisi natak ko sach man le. is sansar ki sarthakata keval utni hi hai, jitni kisi soye hue vyakti ke lie svapn ki.
in charon yogon men ek bat mukhyatah sabhi men am hai ki manushya ki apni pahchan naganya hai. yah sahi bhi hai. agar bhut ko dekhen, to arbon-kharbon manushya janm le chuke hain. aj ham keval kuch hajar varshon ka itihas jante hain. usmen bhi kuch gine-chune vyakti vishesh ke bare men jankari hai. yah jankari bhi bhavishya men lupt hone vali hai. atah manushya ko abhiman nahin karna chahie, kyonki bhavishya men uska astitva avashya hi kho jane vala hai.
karm karne men manushya svatantra hai ya partantra, isko mohammad ne apne chele ali ko bakhubi samjhaya. unhonne kaha: ek pair uthao. usne turant pair utha diya. fir kaha: dusra pair uthao, to ali samajh gaya ki pahle karm ke karan vah ab bandha hai aur dusra pair nahin utha sakta. pahle vah svatantra tha evan donon men se koi ek pair utha sakta tha. lekin koi ek pair uthate hi vah bandh gaya aur dusra pair nahin utha sakta. isi prakar manushya ke jivan men bhi anek avasar ate hain, jab vah svatantra hota hai. lekin pahle nirnay ke bad vah age purn svatantra nahin rahta.
isi prakar karm aur fal men bhi sanbandh avashyak nahin hai. vaise to yah kaha gaya hai ki am ki guthli booge, to am milenge. babul booge, to kante hi milenge. lekin ek bar mulla nasruddin jab ek masjid ke niche se gujar rahe the, to ek admi upar se gir para aur mulla ji ki kamar tut gayi. koi admi girta hai aur kisi ki kamar tut jati hai.
atah prakriti men sab kuch saiddhantik hone ke bad bhi manushya ke kanun ki koi ahmiyat nahin hai. yah bat avashya thik hai ki fal upar se niche hi girega, ya nila aur pila milane se hara rang hi banega, lekin yah avashyak nahin ki koi manushya shubh karm kare aur use shubh fal hi prapt hon.
vaigyanik kahte hain ki prithvi apni dhuri par ghumti hai aur sath hi surya ke charon or bhi brahmand ka chakkar laga rahi hai. brahmand bhi kisi bindu ka chakkar laga raha hai aur bindu bhi shayad kisi mahabindu ka chakkar laga raha hai. lay aur pralay chalte rahte hain. jivan chalta rahta hai. ek akeli prithvi par hi nahin, balki vaigyanikon ke anusar, kam se kam pachas hajar grahon par jivan hai.
karm aur jivan ke sanbandh ko vyavharik rup dene ke lie karm ko ek nanbar den evan bhagya ko bhi ek nanbar den tatha fal = karm ke ank × bhagya ka ank samjhen. yadi karm ya bhagya donon purn honge, tabhi purn fal milega. donon men se koi ek shunya ho jata hai, to fal bhi shunya ho jata hai. fal ke lie avashyak hai ki ap karm karen. lekin bhagya ka sath dena avashyak hai. bhagya apne hath men nahin hai. atah jitna karm apne hath men hai, utna avashya karen. yahi saflta ki sirhi hai.