purva par janm arthat purvajanm aur punarjanm ka siddhant ek aisa dardganik siddhant hai jiski jaren bhartiya sanskriti ke atyant gahan star ko chuti hai. is siddhant se anek samajik v dharmik samasyaon ka samadhan log prachin kal se karte aye hain. adhunik paramnovaigyanik shodhon ;chntanchelbivsvhpbans tamemantbimeddh ne is siddhant ki punarpratishtha men mahti yogdan diya hai.
bhartiya sanskriti ki ''jaisi karni vaisi bharni'' ukti ko charitarth karne vali kahavat to sabhi ne suni hi hogi. yadi is kahavat men ek pankti aur jor di jaye-''is janm nahi to agle janm sahi'' to yah purn ho jayegi. parlok ke banne-bigrne ke bhay se, pap-punya ke dar se log paranpragat naitik evan samajik mulyon ka palan kiya karte the.
punarjanm kashtadayi hone ka, narkvas ka, parlok men durgati adi ka bhay manushya ko apne dharmacharan men purn astha evan nishtha banaye rakhne men param sahayak hua karta hai. prasiddh paramnovaigyanik do0 iyan stivensan ke anusar anuvandgiaki (lamdmjpbe) ke sath paryavaran sambandhi prabhav manav vyaktitva ke sabhi vaichibhya evan asamanyataon ki vyakhya prastut nahin kar sakte.
bhartdedga men anek dardganon ka sangam dekhne ko milta hai. dardganikon ki manyata hai ki bharat men prachlit navadardganon men tin dardganon- jain, bauddh aur charvak ko nastik mana gaya hai, kyonki ve ''vednindako nastikah'' paribhasha ke anusar nastik kahe gaye hain jabki punarjanm aur parlok ki manyata ke anusar inmen se jain dardgan nastik nahin hai. vah punarjanm aur parlok ko svikar karta hai.
bauddhon ke anusar atma kshanik hai aur mrityu ke sath hi panchatatva men vilin ho jati hai. iske atirikt charvak bhi atma ka nadga mrityu ke sath hi mante hain aur isi vajah se ve ihlok men khub mauj-masti ke siddhant ka poshan karte hain.
pratyek vyakti men janm se hi kuch vichitra vyavhar hote hain aur ve amaran bane rahte hain. in vichitrataon ka samadhan punarjanm ke siddhant se santoshpurvak ho sakta hai. jab barah varshiya shukdev ne ved-richaon ke gahan abhyas ka parichay diya ya ath varshiya gyandev ne shastrarth dvara apni alaukik pratibha ka parichay diya to unki is alaukikta ka samadhan purvajanm ke sanskaron se hi hota hai.
kuch logon ki aisi manyata hai ki punarjanm ki avdharna ka janm bharat men hua hai, lekin adhunik shodh-sarvekshanon se yah siddh hota hai ki padgicham ke bhi anek dedgaon men yah dharna samy-samay par balvti rahi hai. padgicham men punarjanm ki avdharna ka ek prabhavotpadak itihas hai.
paithagoras evan pleto se bhi prachin samay men hamen is avdharna ke sanket milte hain. uttar padgichmi amerika, lebnan aur turki adi dedgaon men punarjanm ki parampara rahi hai. hibru janjati men bhi punarjanm ka siddhant prachlit tha.
jaisa ki radhakrishnanan ne likha hai- k u ch logon ki aisi manyata hai ki punarjanm ki avdharna ka janm bharat men hua hai, lekin adhunik shodh-sarvekshanon se yah siddh hota hai ki padgicham ke bhi anek dedgaon men yah dharna samy-samay par balvti rahi hai. padgicham men punarjanm ki avdharna ka ek prabhavotpadak itihas hai.
the doctrine of rebirth has had a long and influential history. it is a cardinal belief of the orphic religion that the wheel of birth revolves inexorably. pythagoras, plato and empedocles regard rebirth as almost axiomatic. for them pre-existence and survival stand or fall together. it we turn to the hebrews, there are traces of it in philo and it was definitely adopted in the kabbala. the sufi writers accept it. about the beginning of the christian era, it was current in palestine.-dr radhakrishnan, an idealist view of life, page-227
punarjanm ke siddhant ko manna ek bat hai aur usmen purn astha hona dusri. vyakti men vidheyatmak evan vanchit achar-vyavhar tabhi drishtigat honge jabki purvajanm ya janmantar men uski astha hogi. atah ismen koi sandeh nahin ki hamare naitik, samajik evan adhyatmik mulyon ko prabhavit karne men punarjanm ke prati astha ka apna vidgosh mahattva hai.
ajakal padgachatya dedgaon men bhi is didgaa men gahan shodh ho raha hai. bharat men bhi yogi arvind, mahamhopadhyay gopinath kaviraj, do0 radhakrishnan adi ka chintan is didgaa men hamara achcha marg dardgan karta hai. hamara upnishad sahitya punarjanm aur parlokvad ki avdharnaon se ot-prot hai.
purvajanm aur parajanm ki siddhi- prayah sabhi bhartiya dardganon men yah mana gaya hai ki manushya ko apne bhale-bure karmon ka fal avadgay hi bhogna parta hai. yadi punarjanm aur parajanm ko nahin mana jaye to atma apne samast shubhadgaubh karmon ka fal bhogta hai to hamen purvajanma-parajanm ko avadgay manna hi hoga.
atma ko uske samast shubhadgaubh karmon ka fal bhogte hue yahan isi vartaman janm men nahin dekha jata hai, atah avadgay hi punarjanm hona chahie. udahrnartha- yahan koi vyakti kisi ek admi ki hatya karta hai to use fansi ki saja di jati hai aur yadi vah das admiyon ki hatya kare to bhi use fansi hi di jati hai aur yadi pachas admiyon ki hatya kare to bhi use fansi hi di jati hai.
ek admi ki hatya se das admi ki hatya ka aur das admi ki hatya se pachas admiyon ki hatya ka pap adhik hai- apradh bara hai, parantu yahan sabhi ki saja ek jaisi fansi hi sunai ja sakti hai, jo vastutah dekha jae to nyay nahin hua hai, atah iske nyay hetu avadgay hi narkadi gatiyon men punarjanm ka astitva manna hoga.
isi prakar is janm men prayatn kiye bina hi ek admi atyadhik anukul bhog samagriyon ke bich janm leta hai aur mahan sukh bhogta hai, kintu dusra vyakti atyadhik pratikul paristhitiyon ke bich janm leta hai aur ghor kasht sahta hai, isse siddh hota hai ki purvajanm men kiye gaye karm hi vahan asli karan hain.
do0 radhakrishnan ne apne granth ''bhartiya dardgan'' ke dvitiya adhyay men prishth 17 par likha hai ki ''prayah sabhi dharmon ya dardganon men bhi purvajanma-punarjanm ko kisi n kisi rup men avadgay hi svikar kiya gaya hai.'' jain puranon men ek hi atma ke asankhay janmon ka vivaran upalabdh hota hai. vaidik puranon men bhi janma-janmantaron ki hajaron kathaen varnit hain.
bauddh jatak bhi purvajanm evan punarjanm ki hi kathaon ka chitran karte hain. punarjanm se sambandhit aisi anek baten sunne aur akhbaron men parhne ko milti hain. 6 janvri 2008 ko nai dilli se prakadgiat navbharat taims men prakadgiat ek udaharan dekhiye- ''palvlah yupi ke kasbe jattari ki 7 sal ki arti kahti hai ki mera punarjanm hua hai.
uska dava hai ki pichle janm men vah najdik ke ganv fulvari men rahti thi aur uska nam risali tha. is bachchi ko dekhne ke lie logon ka tanta laga hua hai. arti ke pita harikrishn kahte hain ki jab se beti ne hodga sanbhala hai, vah khud ko risali batati hai.
jab sat sal ki hui to fulvari khabar bheji. pata chala ki vahan risali nam ki vriddha ki 11 sal pahle 85 ki umra men maut ho gai thi. sandedga pakar unka ranjit ghar aya aur arti ne pahchan liya aur ghar-parivar ki baten karne lagi. arti ko fulvari ganv laya gaya. use ghar se kafi pahle hi chor diya gaya, lekin usne purana ghar pahchan liya.''
purvajanm aur parajanm ka uddedgaya- purvajanm aur parlok aise rahasyamay bindu hain, jinko janne ki jigyasa manav man men sadaiv se rahi hai, aj bhi hai aur age bhi rahegi. par vicharniya yah hai ki purvalok evan punarjanm ki baton ko janne ka uddedgay kya hai? jahan tak uddedgay ka pradgan hai, yah kaha ja sakta hai ki purvajanm aur parajanm ko manne se vyakti ka laukik jivan bhi kshetravad, jativad, bhashavad adi ki anek sankirn simaon se upar uthakar atyant udar evan vidgaal ho jane se pavitra ban jata hai.
manushya hi nahin, padgau-pakshi ke prati bhi uske hriday men sachcha sneh utpann ho jata hai. iske atirikt purvajanm aur parlok ki ghatnaon aur baton men parivartan aur ferfar ki gunjaidga to hai hi nahin, tab fir ham use janakar kya kar sakenge? han, yah avadgay kaha ja sakta hai ki purvajanm ko to ham sudhar nahin sakte, parantu parlok ko to bigrne se sudhara ja sakta hai.
parlok ko kaise sudharen- jainadardgan ke granth tatvarthasutra ke 6 adhyay men likha hai- ''bahvaranbhprigrahatvan narakasyayushah'' arthat bahut arambha-parigrah parlok men narak gati ka karan banta hai. isi prakar ''alparanbhprigrahatvan manushyayushah'' arthat kam arambha-parigrah manushya yoni men punah janm lene ka karan banta hai. manushya janm ko punah prapt karne ke lie ek sutra aur hai- ''svabhav mardavan cha'' arthat mridu svabhav-manrhitatva bhi manushya janm ka karan hai.
jo vyakti adhik mayachar, chal-kapat adi karta hai, use tiryanch gati yani padgau-pakshi ka janm lena parta hai. jaisa ki likha hai- ''mayatairyagyonasyah''. apne duniya se aise log dekhe honge jo apni pradgansa kadm-kadam par karte hain aur dusron ki sadaiv ninda karte rahte hain. prayah ye dusron ke sadgunon ko chipate hain aur apne sadgunon ko ujagar karte hain.
aise logon ko nich kul, gotra adi men janm lena hoga. isi arth ka sutra dekhiye-''paratmanindapradganse sadasadgunochchadnodbhavne ch nichairgotrasya'' atah punarjanm aur parlok ko sudharne ke lie atyant savdhan rahna chahie. sadaiv mriduta dharan karni chahie, aur dusron ki ninda se bachna chahie. raj agle janm ka- chahe purvajanm ho ya agla janm, karmavad ke siddhant par adharit hota hai, ise hi siddh karte hue daktar kenan kisi bhi vyakti ko hipnotijm dvara trans ki avastha men dalakar uski smriti pichle janmon tak le jakar us vyakti se uske purvajanm ke sambandh men puchte the.
apni pustak jim chvumat epjipad ke prishth 180 par likhte hain- ''trans ki avastha men ek mahila se pucha gaya ki ''dusra janm kahan lena hai, kya iski pasand ki ja sakti hai? mahila ne uttar diya, ''is sambandh men apni pasand koi kam nahin karti. yah to is bat par nirbhar karta hai ki hamne apna yah jivan aur isse purva ke jivan kis prakar vyatit kiye hain aur isi tathya dvara hamara agla janm nidgichat hota hai.''
isi pustak men ve likhte hain ki ''mere prayogon se yah siddh ho chuka hai ki kis prakar ek vyakti apne purvajanmon ke karmon ke karan is janm men dukh pata hai. yah karan aur karya ke niyam dvara hi hota hai, jisko purva ke dedgaon men karmon ka fal kahte hain. bahut se vyakti yah jante hain ki unke upar ek ke bad ek vipatti kyon a rahi hai?
parantu punarjanm ka siddhant yah batlata hai ki ye dukh purvajanmon ke bure karyon ke hi fal hain. iske sath-sath kuch vyakti aise bhi hain ki ve chahe kuch bhi karen, parantu ve sadaiv safal hi kyon hote hain. kya yah purvajanmon men kiye hue achche karmon ka puraskar nahin hai?
isi sandarbh men davatamal thamtdejamapad ne apni pustak dra. aimantbi vit thatapakamal dantchilashshchchmen prishth 93 par likha hai- ''edagar kesi ne vibhinn vyaktiyon ke purvajanmon ke adhar par unke vartaman ke janm men unki shaktiyon, vidgoshtaon, ruchiyon, vyavsayon adi ki jo bhavishyavaniyan ki thin, ve adgacharyajanak rup se satya siddh hui hain.''
isi sandarbh men dilli se prakadgiat hone vale dainik ''navbharat taimsa'' ke 14 disambar 1984 ke ank men chapa nimnalikhit samachar bhi tathyapurn hai-''kojikod (dakshin bhart) ke ek jyotishi muhammad adgaraf ne apni 28 varsh ki khoj v adhyayan ke padgachat batlaya hai ki striyon v purushon ke vivah sambandh unke janm se purva hi nirdharit ho jate hain. anekon vivahit joron ki ( jinmen hindu, muslim v isai adi sabhi dharmon ko manne vale sammilit hain ) janm patriyon ko dekhakar hi unhonne yah nishkarsh nikala hai.
inmen se anekon ne vivah-sutra men bandhne se pahle kisi jyotishi se pucha bhi n tha. isi vishay par angreji men ek kahavat hai-dradanttpanhme ntam emajajasamak pad imanamad inaj jimal ntam bamsmaitanjamak vad mantjinchch iska arth hai ki vivah-sambandh svarg men hi nidgichat ho jate hain, parantu ve prithvi par sampann hote hain. uparyukt sampurn vivaran se yah siddh hota hai ki purvapar janm ka raj karm siddhant hi hai, atah sadaiv satkarm hi karne chahie.
punarjanm aur parlok ko banane aur sudharne men karm vipak ke siddhant ka bahut yogdan hai. karm vipak ka siddhant parlok sudharne ke bhartiya dardganon men varnit karma-filosfi ko samjhna hoga. jainadardgan ke granth tatvarthasutra men is sambandh men bahut marmik varnan kiya gaya hai.
manushya ke achche-bure karmon ka fal use bhogna parta hai, isi janm men athva janmantar men. yahi karma-vipak ke siddhant ka adgay hai. valmiki ramayan men kaha gaya hai ki 'karm hi samast karnon ka, sukh-dukh ke sadhnon ka mul prayojan hai. svakarm se manushya bach nahin sakta.
kaha bhi gaya hai- ''svayan kiye jo karm shubhadgaubh, fal nidgachay hi ve dete''. jis prakar bachra hajaron gayon ke bich apni janni ko pahchan leta hai, usi prakar manushya ke achche-bure karm use nahin chorte. punarjanm ki manyata ko manne se hi yah gutthi sulajh sakti hai ki anek bar punyavan vyakti dukh ka evan durachari sukh ka jivan kyon bitate hain?
punarjanmavad evan parlokvad ke siddhanton se pusht karmavipak ka yah siddhant dava karta hai ki bhale hi ek punya ka kam is janm men sukh utpann n kare, kintu vah kisi n kisi agle janm men aisa karega avadgay aur yah ki yadi koi papi vyakti aj sukh ka jivan bita raha hai to usne avadgay kisi pichle janm men punya ka kam kiya hoga.
jabki use aj ke papon ka fal yadi is janm men nahin to kisi agle janm men use milega avadgay. prastut vishay se sambandhit pathniya pustaken- punarjanm aur parlok sambandhi tathyon ke janne ke lie nimn pustaken pathniya hain-
1. tatvarthasutra, acharya umasvami, vir seva mandir tast, jaypur
2. sachche sukh ka marg, prakadgak- shrimti kamla jain, chairitebal trast vi. 38, grin park men, nai dilli
3. chandigarh se prakadgiat hone vali kalyan patrika ka 1969 ka ank, jismen punarjanm se sambandhit kai mahatvapurn aur rochak baten hain.
4. do0 iyan stivensan dvara prakadgiat ''tventi kesej sajestiv auf riinkarnedgan'' namak granth.
5. bhartiya gyanpith,naidilli se prakadgiat do0 virsagar jain ki likhi ''bhartiya dardganon men atma aur parmatma''.
6. do0 ar es vyas dvara likhit ''punarjanm ka siddhanta'', prakadgak- prakrit bharti akadmi, 13-e, mukhay malviya nagar, jaypur-17 7- morey bernstein dvara likhit dra. search for bridey murphy”. prayah sabhi bhartiya dardganon men yah mana gaya hai ki manushya ko apne bhale-bure karmon ka fal avadgay hi bhogna parta hai.
yadi purvajanm aur parajanm ko nahin mana jaye to atma apne samast shubhadgaubh karmon ka fal bhogta hai to hamen purvajanma-parajanm ko avadgay manna hi hoga.
manushya ke achche-bure karmon ka fal use bhogna parta hai, isi janm men athva janmantar men yahi karma-vipak ke siddhant ka adgay hai. valmikiya ramayan men kaha gaya hai ki 'karm hi samast karnon ka, sukh-dukh ke sadhnon ka mul prayojan hai. svakarm se manushya bach nahin sakta.
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