‘pulastya’ punarjanm hota hai, nahin hota ya hota hai to kis prakar hota hai? vartaman jivan se purva hamara astitva kya raha hoga aur mrityu ke bad hamara sharir to nasht ho jaega magar hamari atma kahan jaegi? hamari kya sthiti hogi? adi prashn sabhi ke man men kaundhte hain. inhin prashnon ke uttar talashne ka prayas yahan purva janm visheshank men kiya ja raha hai...
prachin kal se hi hamare granthon men punarjanmavad ke sutra milte hain. kintu aj jis arth men punarjanm ki jo ghatnaen hamen dekhne-sunne ko milti hain, hamare granthon men us prakar ki ghatnaon ka chitran nahin milta. punarjanm ki avastha men vyakti ko purva janm ki kai baten yad rahti hain.
kisi abodh balak ya kisi yuvti dvara apne purva janm ki baten batane ke jo vrittant patra patrikaon v akhbaron men prakashit hote hain, punarjanm ko vahin tak simit kar diya jata hai. punarjanm bhartiya sandarbhon men ek nirantar chalne vali prakriya hai. kyonki vyakti ka jivan kai kariyon men bandha hai aur pratyek kari dusri kari se juri hai, isilie ek janm ke karyon ka prabhav dusre janm ke karyon par parta hai.
is janm ke sanskar sukshm rup se hamare andar pravisht hokar agle janm tak sath jate hain. jis prakar ham kai jani anjani pravrittiyon ko apne sath lekar is jivan men chal rahe hote hain usi prakar purva janmon ya agle janmon men bhi kai jani anjani pravrittiyon ko sath lekar un janmon men chal rahe hote hain.
apne purva jivan ki smriti sukshm rup men pratyek vyakti ke manomastishk men rahti hi hai, bhale hi vah uske samne kabhi nidravastha men svapn ke madhyam se prakat ho ya jagratavastha men hi baithe-baithe uske manas men kisi vichar athva kisi binb ke madhyam se prakat ho.
kai sadhkon ne is bat ka anubhav kiya hai ki unhen dhyanavastha men bhanti-bhanti ke drishya aur bhanti-bhanti ke vichar akar gher lete hain. unke piche jahan ek or vyakti ke man men vartaman samay men chal raha koi dvandva hota hai vahin unka ek sutra purva jivan men bhi chupa hota hai.
prayah isi karan kai sadhkon ko vichitra-vichitra anubhav hote rahte hain. kisi ko svapn men bar-bar ufnti nadi ka drishya, kisi ko hathkri to kisi ko koi sthan vishesh dikhai deta hai. yah akaran nahin hai. kabhi kisi janm men kisi vyakti ne koi dushkarm kiya hoga jiski smriti men uske sath hathkri chalti rahti hai.
kahin kisi janm ki atmahatya ki smriti vyakti ke sath kabhi rassi ke rup men to kabhi nadi ke rup men chalti rahti hai. manushya ki antrik khoj aur bahya khoj arthat adhunik vigyan ki khoj donon se yah to siddh ho chuka hai ki mrityu ke pashchat bhi manushya ka astitva hota hai aur yadi mrityu ke bad uska astitva hai, to janm se purva bhi uska astitva hona hi chahie.
ae din samachar patron men kisi stri ya purush ke punarjanm ya kisi balak ke purva janm ke samachar ate rahte hain. aise samachar bhi prapt hote hain ki kisi stri ya purush ki mrityu ho gai aur mrityu ke kuch samay bad vah punarjivit ho utha.
in sab baton se yah spasht ho jata hai ki janm aur mrityu se jivan ka praranbh aur ant nahin hai. gita men bhagvan shrikrishn ne kaha hai - ‘‘jatasya hi dhruvo mrityudhrruvan janm mritasya cha’’ arthat jiska janm hua hai uski mrityu sunishchit hai aur yah bhi satya hai ki mrityu ko prapt jiv punah janm lega.
punarjanm janm, jivan arai matri y u chakra ki abjhu paheli hai. atah punarjanm koi sanyog matra nahin balki ek dhruv satya hai. atmachetna ke shashvat kal men jivan aur mrityu divas v ratri ke saman ghatit hote hain.
rishi kahte hain- ‘‘mrityu ke uprant jab panch tatva apne-apne tatva lok men mil jate hain, tab jivatma shesh bachi rahti hai aur vah punah navin deh dharan karti hai. jivatma apne jivan kal men kie gae karmon ko bhogne ke lie is matryalok men karm ke anurup janm leti hai aur srishti ka kalachakra chalta rahta hai.’ vedon men punarjanm ko spasht manyata mili hai. upnishad kal men punarjanm ki ghatna ka vyapak ullekh milta hai.
yogadarshan ke anusar avidya adi kleshon ke jar hote hue bhi unka parinam janm, jivan aur bhog hota hai. sankhya darshan ke anusar ‘‘ath trividh duahkhatyant nivritti khyant purusharthah.’’ punarjanm ke karan hi atma ke sharir, indriyon tatha vishyon se sanbandh jude rahte hain. nyay darshan men ise ‘punrutpatti pretyabhav’ kaha gaya hai.
janm, jivan aur maran jivatma ki avasthaen hain. jivatma panch tatvon ko dharan kar is matryabhumi men janm leti hai. pichle karmon ke anurup vah use bhogti hai tatha navin karm ke parin aam ko bhogne ke lie vah fir janm leti hai. punarjanm matra purvi avdharan aa hi nahin hai, balki iska ullekh pashchatya darshan men bhi milta hai. pashchimi tatvagya pleto ne darshan ki vyakhya ‘mrityu aur maran ka pradirgh abhyas’ kahakar ki hai.
plutark tatha soloman bhi punarjanm ki avdharna ko mante the. paithagoras ka vichar hai ki ‘‘shreshth karm se jivatma uchchatar lokon men pahunchti hai aur nikrisht karm use nirantar nimnatar yoniyon men jane ke lie vivash karte hain.’’ spinoja, hartali tatha pristale bhi atma ke amaratva par vishvas karte the.
unke anusar- ‘‘sharir nashvar hai. sharir hi marta hai, parantu ismen nivas karne vali atma amar hai.’’ ruso punarjanm ki avdharan aa ko apne dhang se spasht karte hue kahte hain ki ‘‘vastavik jivan ka praranbh to mrityu ke pashchat hota hai.’’ sanbhvtah ve agle janm men kuch aur karna chahte the, jo apne jivnkal men nahin kar sake the.
punarjanm ko manne vale darshanikon men kristal bulke ki manyata hai ki ‘‘atma sukshm hoti hai. sthul to hamare karm hote hain, jo vartaman jivan ke karan hain.’’ kant ke anusar ‘manushya maran dharma hai, atma nahin. atma multah shashvat hai.’
fikte ka kathan hai ki ‘‘mrityu atma ke jivan pravah men ek vishram sthal hai, jahan atma agle janm ke lie aram karti hai.’’ sheling ka vichar hai ki ‘‘uchch atmaen uchch nakshatron men janm leti hain. ye vishesh karya ke lie hi deh dharan karti hain.’’ novalis ki drishti men ‘‘jivan kamna hai aur karm uska parinam hai. janm aur mrityu jivan ki do bhinn avasthaen hain.
janm men jivan abhivyakt hota hai aur mrityu men vilupt ho jata hai. manushya isi yatra se amrta ko prapt hota hai.’’ darshanik higal ke anusar, sabhi atmaen purnata ki or barh rahi hain, janm, jivan aur mrityu to is mahayatra ke parav hain.
manovigyan ki shakha paramnovigyan to punarjanm par hi adharit hai. iske sabhi siddhant punarjanm ka hi pratipadan karte hain. manovigyan ki adhunik shakha trans parsanal saikaelaeji ke anusar ‘‘vyaktitva vartaman jivan par kendrit nahin hai, iski jarane bahut gahri hain.
is karan sthul sharir ko hi vyaktitva manna tatha yah kahna ki sthul sharir ke samapt hone par vyaktitva nasht ho jata hai, thik usi prakar se hai, jis prakar se yah kathan ki bijli ke balb fut jane ya fyuj ho jane par bijli hi nahin rah jati tatha us balb ke sthan par koi balb hi nahin jal sakta.
vyaktitva ki is prakar ki dharna mukhartapurn hai. is tathya ka samarthan karte hue haravard kairingatan ne ‘jim aijavatal v ichelbpa aibapamadabamash men ullekh kiya hai ki ‘‘mutyu ke bad bhi vyaktitva ka astitva hota hai.’’
punarjanm ke siddhant ko svikar karte hue pashchatya vaigyanik kahte hain ki atma ke amaratva ka nishedh karne vale pashchatya jarvadi bhautik shastra ke antargat shakti tatha achetan dravya ke astitva ko manakar ek tarah se amaratva ki hi svikriti dete hain.’’ laej, os born jaise adhunik vidva anon ne bhi mrityu ke bad ke astitva ko manyata pradan ki hai.
adhunik ‘kanshiyasnes’ ke purodha ken bilvar ne bhi punarjanm ka samarthan kiya hai. shri arvind ke darshan ko adhar manakar unhonne chetna ki vibhinn avasthaon ka varnan kiya hai, jo punarjanm ko siddh karti hain.
shri arvind ne punarjanm ki bari hi vaigyanik vyakhya ki hai. ve kahte hain ki ‘‘jab atma janm leti hai to vah apne anurup vishva ke anek lokon se man, pran aur sharir ko chunti hai. deh dharan ke lie use inhin chijon ki avashyakta parti hai. mrityu ke pashchat sharir panch tatvon men vilin ho jata hai.
sharir, man aur atma ko bandhne vala dori rup pran sabse pahle pran lok men jata hai, man manah lok men aur ant men atma chaityalok men pahunch jati hai aur vahin agle janm ki pratiksha karti hai. samanya manushyon men hi aisa ghatit hota hai, yogi purushon men aisa nahin hota.
chunki pran aur man atyadhik viksit avastha men hote hain atah ye antratma ke sath gahrai se jure rahte hain. antratma apne janm ke samay man, pran ke anubhvon ke mukhya tatvon ko sath lati hai, taki nae jivan men vah aur adhik anubhav prapt karne men samarth ho sake.’’
shri arvind kahte hain ki ‘‘pret evan pitron ko jo shraddhakarm die jate hain, ve pranamay bhag ko hi milte hain. vastutah mrityu ke pashchat jivatma ki pranik sanvedna pranik jagat se juri-bandhi hoti hai. shraddh karm is sanvedna ko mukt karne ke lie diya jata hai, taki ve atmik shanti men shighratapurvak vishram kar saken. bhartiya sanskriti ka shraddhakarm punarjanm ki manyata ko sudrirh karta hai.
jivatma anek rupon men gati karti hai. pitriyan ka tatparya hai purvajon dvara prapt nimnalokon ki yatra par jana. devyan ka arth hai agyan se pare prakash men jana. jivatma apne karmon ke adhar par in pathon se gujrti hai.’’ shreshthatar uddeshya evan bhagvan ke karyo ko purn karne ke lie ek janm k e risht e agal e janma ne tak chalat e h.nai is sandarbh men kaha ja sakta hai ki samarth guru ramdas aur shivaji agle janm men ramkrishn parmhans aur svami vivekanand ke rup men avtrit hue the.
ek bar svami vivekanand ne shivanand se kaha tha ki ‘‘jab main buddh tha to ap anand ke rup men mere pas the. nar aur narayan rishi ne hi kramshah arjun aur shri krishn ke rup men is dhara par avtar liya tha. shri ramkrishn parmhans aur man shardamni ne anek janmon tak sath rahakar bhagavat karya men hath bantaya tha.’’
mirabai dvapar yug men bhagvan shrikrishn ki lalita sakhi thin jo dva apar yug men mukti ko prapt nahin hui thin. vah purn adhyavsayshil sanpann thin aur kai janmon ke pashchat mira ke rup men janm prapt kar dvarkapuri ke ‘ran chordas’ ki murti men sashrir sama gai thin.
tretayug ke bali dva apar yug men jara vyadh ke rup men aur lakshman dvapar yug men bhagvan shrikrishn ke bare bhrata balram ke rup men avtrit hue. is prakar prachin dharm granth punarjanm ki ghatnaon ke ullekh se bhare pare hain. narak aur svarg to atma ki kalpanik avasthaen hain. ye pran ki avasthaen hain, jo ve prayan ke bad garhti hain.
narak ka arth hai pranlok se hokar gujrne vali ati asahya aur kashtaprad yatra. kabhi-kabhi a. tmadah karne vali atmaen pranlok men thahar jati hain. ve vahan apni ugra pira aur asvabhavik mrityu se utpann kashton se ghiri chatptati rahti hain.
yahi narkiya yantrana hai. narak is asadhya kasht pane ke sthal ko kahte hain. man aur pran ke aise lok bhi hain jo sukhad aur dukhad anubhvon se bhare hue hain. sukhad anubhav karane vala sthal svarg aur dukhad anubhuti dene vala narak hai.
is lok ko mrityu lok kahne ka karan yahi hai ki yahan svarga-narak ki svachlit prakriya chalti rahti hai. isilie yogi jan nirantar yog karte rahne ka updesh dete hue kahte hanai ki ‘‘is svarga-narak se pare alaukik divya lok men pravesh karne ke adhikar yog dvara prapt karen.’’
jis prakar is sansar men apadhapi aur dhakka dekar avasar chin lene ki hor hai usi prakar sukshm jagat men dhakka dekar dushtatma shreshth garbh chin leti hai, jisse koi dusht charitra vyakti kisi kulin aur sanskarit parivar men janm le leta hai, koi gali-galauj karne vala balak achche aur kulin garbh men janm le leta hai.
vahin kisi asabhya kusanskarit mata ke garbh se koi shant balak janm le leta hai. janm lene aur jivan dharan karne ka ek hi maulik prayojan hai - jivan aur drishti men bhagavat saundarya ki purn abhivyakti. is hetu atma vibhinn rupon men viksit hoti hai, jab tak ki vah manav deh dharan n kar le.
yah uchch staron ke lie ek matra sirhi hai. nimn se uchch tak, pashu se manav tak pragti ki yatra chalti rahti hai. jivatma manav sharir men akar bhi bar-bar ise prapt karne ke lie ati rahti hai aur pratyek bar bhagvan ke saundarya ki abhivyakti men abhivriddhi hoti rahti hai.
yah vikas ki samanya prakriya hai, jo mahamanav, dev manav ke kram men gatishil rahti hai. manav samanya rup se agla janm manav ke rup men hi prapt karta hai. manviya chetna itni utkrisht hai, parishkrit koti ki hai ki uska nimn yoniyon men jana lagabhag asanbhav hai.
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