Pathako, jivan me nirantar hone wale badlav aur uski gati ka vishleshan hum humsesha se hi karte aa rahe. Jivan prithvi par sthapit hua uska ek apna karan hai, aur yah bhi satya hai ki agar hum kisi vishay par agar sochne jaye usme bahot kuch hasil kar sakte aur agar na chahe to kuch bhi nahi. Kya iska sambandh humari dristikon ke anusar hota ya koi adrishya shakti bhi hume iske anusaran ke liye prerit karti hai. Jivan ke kaal chakra bahot kshan aise bhi aate hai manushya ke liye gaurav ka karan banate aur kuch humari vimansyata ka. Jise ki har manushya ne apni samaj ke anusar avam apni bhasa ke anusar sambodhit kiya hai. In sab karano ka samavesh humne bramhand me hone wale tare, graha aur nakshatra ki gati stithi aivum unke gochar ka mapan karke darshan shashtra ke binah par niv rakhi gayi. Kuch bate jo saral hai par unka bodh hume tab hi hota hai , jab nirasha, har aur ahamkar ka nash hota hai. Saral shabd saral hokar bhi aajivan humare liye paheli banke rah jata. Jaha insan uski icchaye sada kuch naya karne ke liye prerit karti hai
Wahi kisi bhi chiz ki adhikta aivam adat ho jane par hum swayam uske das ban jate. Jo pahle chize pratyaksha hoti wo bhi aprtyaksha anubhav hoti hai. Usi prakar insan to dharam path par agrasar rakhne ke liye bahot si lokouktiya manushya samuday ke samne rakhi gayi jisme ki shabdo ki vatavikta ka darshan hota hai parantu kahani ki apratyakshata ka prman bhi manga jata hai. Jisme ki katha ke sar ko smajhne ki bajay hum uski udbhav ke itishas ki apni drishti ko badhate hai. Isi tarah kalyug ki karya pranali kam karti hai jaha dharm ke vishay me gyan dena bahot ho chuka hai par dharm me jeena bahot mushkil.
Maf kijiyega mai apne vishay se alag jakar is katha ki shuruat ki par is chiz ko samajne ke liye uski parikalpana niv ko janana atyanta mahattva ka hai. Chaliye hum aaj ke vishay par charcha karte hai . Graho ki ucchata aivum nichta. Ya bhavanao ki mahatta ya unki unki kshinta. Ya karma ki adhikta ya unki nyunta. Ya kisi vishesh bhog ki upyuktata aur kisi ki upeksha. Hum sab jante hai agar kisi ke ghar hume bhojan ke liye bulaya jaye to hum unke ghar atithi ke roop me aamantrit hote hai. Aur har atithi ki apni apni visheshta hoti hai. Vo visheshta unki kabhi unki vastavik sthiti ke dwara hume malum pad jati athva kuch ko samajne ke liye prayas ki adhikta hoti. Kuch apne alankar aivum aishvarya se prabhavit karte hai to kuch apni vakchutarta se. Kuch apni gopniyata aivum rahsyamayi acharan se to koi apni mithi bato se. Par aisa kyu hota hai ek vishishta vyakti kisi ek ke guno se jyada prabhavit hota hai wahi dusra vyakti us vyakti ke acharan ko tuccha manta hai. Matlab , kisi vyakti vishesh ke liye unki ruchi ucchatam star par hoti hai to kuch vyakti unke liye mulyahin sabit hote hai. Aur srushti na galat thaharne wala satya hai. Jise maroda nahi ja sakta toda nahi ja sakta aur badla bhi nahi ja sakta . Par use prakashit karne tarika jarur alag alag ho sakta hai. To yaha par teen sthitiya nirman hoti jo unke do vichardharao vale vyktiyo ke ird gird ghumati. Aur sambhavanao ko pragat karti hai jaise ki ho sakta hai unme pyar badhe, ya shatruta ya phir kuch bhi nahi. Par pyar ka bhi ek star ho sakta , shtruta ka bhi ek star ho sakta aur kuch aisi sthiti jisme kisi bhi star pe jaye unka koi prabhav dono me se kisi bhi vyakti prabhavit na karta ho. Aur prakriya sulabh hai , prakrutik jisme bas prakriti ke niyam hi lagu ho sakte. Use prtyek vigyanik ho ya phir tattava gyani unhone apni apni bhasha me uvacchit kiya hai.
Aap me man umad rahe prashno ko mai samaj sakta hu ki aapne apne sirshak me graho ki baat ki aur jahan aap padh rahe hai yaha graho ka kahi ullekh hi nahi hai. Yahi to manusya ka svabhav hai jivan me hone wale badlav aivum sthityo ko samajne ke hum humesha se hi kisi door chiz, vastu , purush, stri ya phir anya graha ya sitaro ki ganana pe vishwas adhik rakhte hai na ki apne vastavik jivan me hone wali kamiyo ko sudharne ke bajay.
Humara sampoorna jivan apratyakshtae phal rahe kisi aise phal ki apeksha karte jise na dharan karne ki hum me kshamta hai. Kshamta dhire dhire badhayi bhi ja sakti hai par kya vartman sthiti ko bhul kar apni kshamta se adhik aap uska bojh utha sakte ho nahi. Phir parishram karo apni kshamtao ko badhane ke liye na ki sirf apni chetna to parikalpnao ya vicharo me hi kunthit rakhne ke liye. Graha ya nakshatra usi prakar apna karm nirdharit roop se kar rahe unki shtruta kisi se nahi . Par humare swasth me hone waale vyav dhan se samasya ka janma hota naki kisi ke adharm athva akarm se.
Jai shani dev.
– Ankiitz B’sen


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