pretakalp arthat dharmakand garur puran rekha kalpadev chote nanhen-munne se lekar maut ki taraf barh rahe bare-burhe sabhi bhuton ke bare men sunte to hain parantu jante nahin aur bhut-pret ke rahasya se hamesha atankit rahte hain. lekin gurur puran ne us sare bhay ko dur karte hue pret yoni se sanbandhit rahasyon ko jivit manushyon ke karma-fal ke sath jorakar sanpurn adrishya jagat ka jo vaigyanik adhar taiyar kiya hai us sabki vistrit jankari paainge ap is lekh men. garur puran men bhut-preton ke vishay men vistrit varnan upalabdh hai. shrimadbhagavat puran men bhi dhundhukari ke pret ban jane ka varnan ata hai. bhut-pret ki avdharna utni hi purani hai jitna ki svayan manushya hai. anek deshon ki lokapriya sanskritiyon men bhut-preton ka mukhya sthan hai. sabhi deshon ki sanskritiyon men bhut-preton se sanbandhit lokkthaen tatha likhit samagri pai jati hain. hindu dharm men ‘‘pret yoni’’, islam men ‘‘jinnat’’ adi ka varnan bhut-preton ke astitva ko ingit karte hain. pitri paksh men hindu apne pitron ko tarpan karte hain. iska arth hua ki pitron ka astitva atma athva bhut-pret ke rup men hota hai. bhut pret ka pauranik adhar garur puran men vibhinn narkon men jiv ke parne ka vrittant hain. marne ke bad ismen manushya ki kya gati hoti hai, uska kis prakar ki yoniyon men janm hota hai, pret-yoni se mukti kaise pai ja sakti hai, shraddh aur pitri karm kis tarah karne chahie tatha narkon ke darun dukh se kaise moksh prapt kiya ja sakta hai adi ka vistarpurvak varnan hai. karmafal avastha: garur puran’ dharm, shuddh aur satya acharan par bal deta hai, pap-punya, naitikta-anaitikta, katrtavya-akartavya tatha inke shubh-ashubh falon par vichar karta hai. vah ise tin avasthaon men vibhakt kar deta hai. pahli avastha: samast achche-bure karmon ka fal isi jivan men prapt hota hai. dusri avastha: mrityu ke uprant manushya vibhinn chairasi lakh yoniyon men se kisi ek men apne karmanusar janm leta hai. tisri avastha: karmon ke anusar svarg ya narak men jata hai. hindu dharm shastron men in tin prakar ki avasthaon ka khulakar vivechan hua hai. jis prakar chairasi lakh yoniyan hain, usi prakar asankhya narak bhi hain jinhen manushya apne karmafal ke rup men bhogta hai. ‘garur puran’ ne isi svarga-narak vali vyavastha ko chunakar uska vistar se varnan kiya hai. isi karan bhaybhit vyakti adhik dan-punya karne ki or pravritt hota hai. bhut yoni kise prapt hoti hain ‘pret kalpa’ men kaha gaya hai ki narak men jane ke pashchat prani pret banakar apne parijnon aur sanbandhiyon ko anekanek kashton se pratarit karta rahta hai. vah parayi stri aur paraye dhan par drishti garae vyakti ko bhari kasht pahunchata hai. jo vyakti dusron ki sanpatti harap kar jata hai, mitra se droh karta hai, vishvasghat karta hai, brahman athva mandir ki sanpatti ka haran karta hai, striyon aur bachchon ka sangrahit dhan chin leta hai, parayi stri se vyabhichar karta hai, nirbal ko satata hai, ishvar men vishvas nahin karta, kanya ka vikray karta hai; mata, bahan, putra, putri, stri, putravdhu adi ke nirdosh hone par bhi unka tyag kar deta hai, aisa vyakti pret yoni men avashya jata hai. use anekanek narkiya kasht bhogna parta hai. uski kabhi mukti nahin hoti. aise vyakti ko jite-ji anek rog aur kasht gher lete hain. vyapar men hani, garbhanash, grih kalah, jvar, krishi hani, santan mrityu adi se vah dukhi hota rahta hai. akal mrityu usi vyakti ki hoti hai, jo dharm ka acharan aur niyamon ka palan nahin karta tatha jiske achar-vichar dushit hote hain. uske dushkarm hi use ‘akal mrityu’ men dhakel dete hain. ‘garur puran’ men pret yoni aur narak men parne se bachne ke upay bhi sujhae gae hain. unmen sarvadhik upay dan-dakshina, pinddan tatha shraddh karm adi batae gae hain. sarvadhik prasiddh is pret kalp ke atirikt is puran men ‘atmagyan’ ke mahatva ka bhi pratipadan kiya gaya hai. parmatma ka dhyan hi atmagyan ka sabse saral upay hai. uske lie apne man aur indriyon par sanyam rakhna param avashyak hai. is prakar karmakand par sarvadhik bal dene ke uprant ‘garur puran’ men gyani aur satyavrati vyakti ko bina karmakand kie bhi sadgati prapt kar parlok men uchch sthan prapt karne ki vidhi batai gai hai. atmagyan sukshm vivechan is prithvi par char prakar ki atmaen pai jati hai. kuch vyakti aise hote hain jo achchai aur burai ke bhav se pare hote hain. aisi atmaon ko punah janm lene ki avashyakta nahin hoti. ve is janma-mrityu ke bandhan se pare ho jate hain. inhen asli sant aur asli mahatma kahte hain. unke lie achchai aur burai koi arth nahin rakhti. unke lie sab barabar hain. unko sabse prem hota hai, kisi ke prati ghrina nahin hoti hai. isi tarah kuch aise vyakti hote hain jo achchai aur burai ke prati samtulya hote hain yani donon ko saman bhav se dekhte hain, ve bhi is janma-mrityu ke bandhnon se mukt ho jate hain. lekin tisri tarah ke log aise hote hain jo sadharan prakar ke hote hain, jinmen achchai bhi hoti hai aur burai bhi hoti hai. donon ka mishran hota hai- unka vyaktitva. aise sadharan prakar ke log apni mrityu hone ke bad tatkal kisi n kisi garbh ko upalabdh ho jate hain, kisi n kisi sharir ko prapt kar lete hain. ‘‘atmaen bhi garbh prapti ki pratiksha karti hain’’ chaithe prakar ke log asadharan prakar ke log hain, jo ya to bahut achche log hote hain ya bahut bure log hote hain. achchai men bhi parakashtha aur burai men bhi parakashtha. aise logon ko dusra garbh prapt karna kathin ho jata hai. unki atmaen bhatkti rahti hain. pratiksha karti rahti hain ki unke anurup koi garbh mile tabhi vah usmen pravesh karen. jo achchai ki disha men utkarsh par hote hain, ve pratiksha karte hain ki unke anurup hi yoni mile. jo burai ki parakashtha par hote hain ve bhi pratiksha karte hain. jinhen buri atma kahte hain, ye atiyon par hoti hain aur mrityu ke bad unhane garbh prapt karne men kabhi-kabhi bahut jyada samay lag jata hai. ye atmaen jo agle garbh ki pratiksha karti rahti hain ye hi manushya ke sharir men bhut-pret ka rup lekar pravesh karti hain aur unhen tarh-tarah ki piraon se grasit karti hain. jiski atma jitni hi adhik sankalpavan hoti hai, jiska manobal uncha rahta hai, jitna hi atma-samman ka bhav jis vyakti ki atma men apne prati pragarh hota hai, us vyakti ka sukshm sharir utna hi viksit hota hai, bhara rahta hai. sharir men apka sukshm sharir sabse adhik mahatvapurn hai. yahi sanchalit karta hai. jab atma ka manobal v sankalp shaktishali hota hai, khush hote hain, anand men hote hain, apne prati atmasamman se bhare rahte hain. tab sukshm sharir viksit hota hai, failta hai aur sharir men puri tarah vyapt rahta hai. yah sabse bara gun hai sukshm sharir ka. yahi svarup us brahma ka bhi hai. brahma ka arth hota hai - vistar hona. jo nirantar barhta hua ho. is brahmand ko brahma se islie jora gaya ki yah brahmand nitya prati vistrit hota ja raha hai, nirantar failta ja raha hai. aj ke vaigyanikon ka bhi manna hai, yah brahmand nirantar vistrit hota ja raha hai. jab sankalp pragarh hota hai, manobal uncha hota hai, jab atmasamman ke bhav se bhare rahte hain, to sukshm sharir bhi vistirn hota hai, barhta hai aur sharir ko bhi vyapt kiye rahta hai. aise kisi bhi vyakti ke pas jayen, to usse prabhavit hote hain. sant, mahatma aur mahapurushon ke pas ap jate hain, to unke jaisa hi sochne lagte hain aur unke jaise hi hone lagte hain kyonki unke bhitar ka sukshm sharir unke manobal aur sankalpashakti ke karan itna vistirn hota jata hai ki unke sharir ke bahar bhi uska vistar parilakshit hone lagta hai. vahi us vyakti ki abha hoti hai, vahi us vyakti ka prakashpunj hota hai. vah abha, aur vah prakash punj jo bhitar se failta hua bahar ko aplavit karta hai, apke bhitar ata hai to ap bhi vaisa hi sochne lagte hain. hamare bhitar sankalp ki itni adbhut v prachand shakti hai ki usko vistirn karne ka, usko drirh karne ka prayog karen to adbhut anubhav honge. durachari vyakti ka sankalp bhi bahut adhik hota hai. vah apne prati apradh bhav se nahin bharta hai. vah chori kar raha hai, dakaiti kar raha hai, durachar kar raha hai. uske prati apradh bhav nahin hota hain jab kisi ka atmabodh, atmasankalp pragarh hota hai to sukshm sharir apke sharir ko vyapt kiye rahta hai, sharir men failta rahta hai. fir kisi dusri atma ko jagah nahin milti hai ki vah apke sharir men pravesh kar jayen. apka sukshm sharir vistirn hai, usmen bhut ka skop hi nahin hai. aisa avasar hi nahin milta ki pret atma ya koi dusri buri atma sharir men pravesh kar jaye, lekin agar atma sankalpahin hai, apne prati bhi apradh bhav se bhare hue hain, hinta-dinta ke bhav se bhare hain, kshana-pratikshan ap atmaglani se jal rahe hain, kisi n kisi prakar ke bhay se bhare hain, to bhitar jo sukshm sharir hai, jo pran sharir hai vah sikudta jata hai, to sharir men khali jagah ban jati hai aur us khali jagah ka banna bahar ki atmaon ko, buri atmaon ko apne sharir men pravesh karne ka amantran dene ke saman hai. jab sukshm sharir dinta se, hinta ke bhav se, atmaglani ke bhav se sikurta hai tab ye brahmand men ghumti hui atmaen sharir men pravesh karne lagti hain. kundli men pretyoni prapti karan vichar kundli dvara yah gyat kiya ja sakta hai ki vyakti is prakar ki dikkaton ka samna karega ya nahin. kundli men banne vale kuch bhut pret badha yog is prakar hai: kundli ke pahle bhav men chandra ke sath rahu ho aur panchve aur nauven bhav men krur grah sthit hon. is yog ke hone par jatak ya jatika par bhut-pret, pishach ya gandi atmaon ka prakop shidhra hota hai. yadi gochar men bhi yahi sthiti ho to avashya upri badhaen tang karti hain. yadi kisi ki kundli men shani, rahu, ketu ya mangal men se koi bhi grah saptam bhav men ho to aise log bhi bhut-pret badha ya pishach ya upri hava adi se pareshan rahte hain. yadi kisi ki kundli men shani-mangl-rahu ki yuti ho to use bhi upri badha, pret, pishach ya bhut badha tang karti hai. ukt yogon men, dasha-antardasha men bhi ye grah ate hon aur gochar men bhi in yogon ki upasthiti ho to samajh len ki jatak ya jatika is kasht se avashya pareshan hai. is kasht se mukti ke lie tantrik, ojha, maulvi ya is vishay ke jankar hi sahayta karte hain. kundli men chandra nich ka ho aur chandra-rahu sanbandh ban raha ho, sath hi bhagya sthan pap grahon ke prabhav se mukt n ho. bhut-pret aksar un logon ko apna shikar bana lete hain jo jyotishiya najriye se kamjor grahon vale hote hain. in logon men mansik rogiyon ki sankhya jyada hoti hai. jyotish ke anusar ve log bhuton ka shikar bante hain jinki kundli men pishach yog banta hai. yah yog janm kundli men chandrama aur rahu ke karan banta hai. agar kundli men vrishchik rashi men rahu ke sath chandrama hota hai tab pishach yog ban jata hai. yah yog vyakti ko mansik rup se kamjor banata hai. vaise to kundli men kisi bhi rashi men rahu aur chandra ka sath hona ashubh aur pishach yog ke barabar ashubh fal dene vala mana jata hai lekin vrishchik rashi men jab chandrama nich sthiti men ho jata hai yani ashubh fal dene vala ho jata hai to is sthiti ko mahatvapurn mana jata hai. rahu aur chandrama milakar vyakti ko mansik rogi bhi bana dete hain. pishach yog rahu dvara nirmit yogon men nich yog hai. pishach yog jis vyakti ki janmakundli men hota hai vah pret badha ka shikar asani se ho jata hai. inmen ichcha shakti ki kami rahti hai. inki mansik sthiti kamjor rahti hai, ye asani se dusron ki baton men a jate hain. inke man men nirashatmak vicharon ka agaman hota rahta hai. kabhi-kabhi svayan hi apna nuksan kar baithte hain. lagn, chandrama v bhagya bhav ki sthiti achchi n ho to vyakti hamesha shak karta rahta hai. usko lagta rahta hai ki koi upri shaktiyan uska vinash karne men lagi hui hain. aur kisi bhi ilaj se usko kabhi fayda nahin hota. jin vyaktiyon ka janm rakshas gan men hua ho, un vyaktiyon par bhi upri badha ka prabhav jald hone ki sanbhavnaen banti hain.