पुनर्जन्म
ek avadharana hai ki adami jab marata hai to usaki atma usame se bahar nikal jati hai aur is zindagi ke karmo ke anusar usako doosara sharir milata hai. alag-alag dharmo aur sampradayoan mean is bat ke lie alag-alag soch hai. kuchh vaijnanik ise dharmik aandhavishvas manate haian to kuchh vaijnanik is par risarch kar rahe haian. yah ek rahasy hi hai ki mrityu ke bad koee jivan hai kya? bharat mean punarjanm ke bare mean bahut prachin kal se charcha chalati a rahian haian. hindoo, jain, bauddh dharman ke granthoan mean inaka ullekh paya jata hai. yah mana jata hai ki atma amar hoti hai aur jis tarah iansan apane kapade badalata hai usi tarah vah sharir badalati hai. manushy ko agale janm achchhi ya kharab jagah janm pichhale jivan ke puny ya pap ki vajah se milata hai. pashchimi deshoan mean bhi kuchh jagahoan par in dharanaoan ko mana jata hai. prasidd darshanik sukarat, pleto aur paithagoras bhi punarjanm par vishvas karate the. krishachainiti, islam mean ise manyata nahian hai parantu kuchh ise vyaktigat vicharoan ke lie chho d dete hai. vaijnanikoan mean shuroo mean is vishay par bahut bahas huee, kuchh ne isake paksh mean dalilean dian to kuchh ne unhean jhootha sabit karane ki koshish ki, kuchh vijnanikoan ne kaha yadi yah sach hai to log apane pichhale janm ki bate yad kyoan nahian rakhate ? aisa koee bhautik saboot nahian milata hai jisase atma ka ek sharir se doosare sharir mean jate hue sabit kiya ja sake isalie ise kanooni manyata bhi nahian prapt hai. phir bhi kuchh vaijnanikoan ne is par risarch kiya aur kuchh manovijnanik punarjanm ko manakar, isi adhar par ilaj kar rahe hai.
punarjanm ka arth hai pun: navin sharir prapt hona. pratyek manushy ka mool svaroop atma hai n ki sharir. har bar mrityu hone par matr sharir ka hi aant hota hai. isilie mrityu ko dehaant (deh ka aant) kaha jata hai. manushy ka asali svaroop atma, poorv karmoan ka phal bhogane ke lie pun: naya sharir prapt karata hai. atma tab tak janm-mrityu ke chakr mean ghoomata rahata hai, jab tak ki use moksh prapt nahian ho jata. moksh ko hi nivarn, atmajnan, poornata evan kaivaly adi namoan se bhi janate haian. punarjanm ka siddhaant moolat: karmaphal ka hi siddhaant hai. manushy ke moolasvaroop atma ka aantim lakshy paramatma ke sath milana hai. jab tak atma ka paramatma se punarmilan (moksh) nahian ho jata. tab tak janm-mrityu-punarjanm-mrityu ka kram lagatar chalata rahata hai.
pramanikata hiandoooan mean atyant prachalit evan prasiddh avatar bhagavan shrikrishna ne punarjanm ki manyata ko saty bataya hai. gitakar shrikrishna arjun se kahate haian ki mere bahut se janm hue haian aur tumhare bhi. maian unhean janata hooan lekin tum nahian janate. ek sthan par eesa masih ne kaha hai ki maian ibrahim se pahale bhi tha. amar atmais prakar ham dekhate haian ki ek hi atma alag-alag shariroan me janm grahan karata hai.
punarjanm aj ek dharmik siddhant matr nahian hai. is par vishv ke anek vishvavidyalayoan evan paramanovaijnanik shodh sansthanoan mean thos kary hua hai. vartaman mean yah aandhavishvas nahian balki vaijnanik tathy ke rup mean svikara ja chuka hai.
punaragaman ko pramanit karane vale anek praman aj vidyaman haian. inamean se sabase b da praman oorja sanrakshan ka siddhaant hai. vijnan ke sarvamany sanrakshan siddhaant ke anusar oorja ka kisi bhi avastha mean vinash nahian hota hai, matr oorja ka rup parivartan ho sakata hai. arthat jis prakar oorja nasht nahian hoti, vaise hi chetana ka nash nahian ho sakata. chetana ko vaijnanik shabdavali mean oorja ki shuddhatam avastha kah sakate haian. chetana satta ka matr ek sharir se nikal kar ne sharir mean pravesh sanbhav hai. punarjanm ka bhi yahi siddhaant hai. bhautik oorja aur atm oorja mean phark itana hi hai ki atm oorja chetana yukt hoti hai jabaki bhautik oorja chetana se rahit hoti hai. karmaphal evan janm-maran ka chakr punarjanm ka vastavik arth hai atma apani avashyakata ke anusar ek naya sharir dharan karana. hamara bhautik sharir paanch tatvoan prithvi, jal, agni, vayu aur akash se milakar bana hai. mrityu ke pashchat sharir pun: inhian paanchoan tatvoan mean vilin ho jata hai. kisi karan, avashyakata ya paristhiti ke anusar yah atma sharir ko chho dakar mukt ho jata hai. ek nirdharit samay tak mukt rahane ke pashchat atma apane poorv karmoan evan sanskaroan ke anusar pun: ek naya sharir prapt karata hai. jab tak ki samast pichhale karmoan evan sanskaroan ka poornat: samapan nahian ho jata, atma ko janm mrityu ke chakr mean ghoomana p data hai.
punarjanm ka doosara pratyaksh praman poorvajanm ki smuti yukt balakoan ka janm lena hai. balakoan ke poorvajanm ki smriti ki pariksha ajakal darshanik aur paramanovaijnanik karate haian. poorvabhav ke sanskaroan ke bina morjat char varsh ki avasthsa mean sangit nahian kampoj kar sakata tha. lard mekale aur vicharak mil chalana sikhane se poorv likhana sikh ge the. vaijnanik jan gaॅs tab tin varsh ka tha tabhi apane pitaji ki ganitiy trutiyoan ko thik karata tha. isase prakat hai ki poorvabhav mean aise balakoan ko apane kshetr mean vishesh maharat hasil thi. tabhi vartaman jivan mean sanskar maujood rahe. prathamatah shishu janm lete hi rota hai. stanapan karane par chup ho jata hai. kasht mean rona or anukool sthiti mean prasannata prakat karata hai. shishu batakh svatah tairana sikh jati hai. is tarah ki ghatanaean hamean vivash karati haian yah sochane ke lie ki jiv poorvajanm ke sanskar lekar ata hai. varan nanhean shishuoan ko kaun sikhata hai?
d aau. stivensan ne apane anusandhan ke dauran kuchh aise mamale bhi dekhe haian jisamean vyakti ke sharir par usake poorvajanm ke chinh maujood haian. yadyapi atma ka rupantaran to samajh mean ata hai lekin daihik chinhoan ka punah prakatan aj bhi ek paheli hai. beroot mean ek chhote se l dake ne apane ikkis sal ke maikenik hone ki bat kahi. usane bataya ki usaki maut ek bich rod par teji se ati kar ki takkar se huee thi. bahut sare logoan ke samane usane draeevar ka nam, eksideant ki jagah, maikenik ke matapita ka nam, usake chachere bhaee-bahanoan aur dostoan ke bare mean bataya. logoan ne usaki bataee batoan ki vistar se khojabin ki aur paya ki sookshmatam vivaran sahi haian jabaki vah maikenik us l dake ke paida hone ke kee sal pahale hi mar gaya tha. vaijnanik stivansan ne is ghatana ka gaharaee se adhyayan kiya. usane l dake ki batachit se lekar any sabhi batoan ke silasilevar dastavej banaye. usane l dake ke janm chinh, ghavoan aur katane ke nishan ityadi ko mritak ke rik aaurd se milaya aur paya ki ve ekadam ek se hai. us vaijnanik ne chalis sal tak aisi hi ghatanaoan ka adhyayan kiya aur un par kitab bhi likhi.
d aau. hemendr nath banarji ka kathan hai ki kabhi-kabhi vartaman ki bimari ka karan pichhale janm mean bhi ho sakata hai. shrimati rojan varg ki chikitsa isi tarah huee. ag ko dekhate hi thar-thar kaanp jane vali ukt mahila ka jab koee bhi d aauktar ilaj nahian kar saka. tab thakakar ve manochikitsak ke pas gee. vahaan jab unhean sammohit kar poorvabhav ki yad karaee kee, to rojan varg ne bataya ki ve pichhale janm mean jal kar mar gee thian. atah unhean usaka anubhav kara kar samajha diya gaya, to ve bilkul svasth ho gee. isake atirikt vaijnanikoan ne vilsan kalaud chembar parikshan mean choohe ki atma ki tasvir tak khianchi hai. kya isase yah pramanit nahian hota hai ki mrityu par chetana ka sharir se nirgaman ho jata hai?
sampoorn vishv ke sabhi dharmo, vargoan, jatiyoan evan samajoan mean punarjanm ke siddhaantoan kisi n kisi rup mean manyata prapt hai. aantatah is kampyutar yug mean bhi yah spasht hai ki punarjanm ka siddhaant vijnan sammat hai. adhunik takaniki shabdavali mean punarjanm ke siddhaant ko is tarah samajh sakate haian. atma ka adrishy kampyutar hai aur sharir ek robot hai. ham karmoan ke madhyam se kampyutar mean jaisa program phid karate haian vaisa hi phal pate haian. kampyutar purana robot kharab ko jane par apane karmoan ke hisab se naya robot bana leta hai. punarjanm ke vipaksh mean bhi anek tark evan praksh kh de haian. yah paheli shabdoan dvara nahian sulajhaee ja sakati hai. jivan ke prati samagr sajagata evan avadhan hi isaka uttar de sakate haian. sanskaroan ki nadi mean badhane vala man ise nahian samajh sakata hai.
vaijnanik adhar punarjanm ki poornat: vaijnanik manyata ke prati kuchh logoan ke man mean sandeh hota hai. kuchh to is manyata ko poornat: kalpanik evan avastavik manate haian. unaka kahana hai ki yadi pahale bhi hamare janm ho chuke haian to hamean unaki yad kyoan nahian hai. sandeh rakhane valoan ko sochana chahie ki manushy isi janm ki tamam batoan, ghatanaoan evan vicharoan se itana ashaant evan tanavagrast ho jata hai ki yadi poorv janmoan ki batean bhi yad rahe to vah pagal hi ho jae. yah prakriti ki manushy par asim kripa evan karuna hi hai ki vah pichhale janmoan ki sari ghatanaean bhula deti hai. yadi pichhale sabhi janmoan ki sari ghatanaean hoobahoo yad rahe to manushy apana manasik santulan banae nahian rakh sakata. yahi karan hai ki prakriti manushy ko pichhali ghatanaoan aur aur dukhoan ko bhulakar ek nee ashabhari shuruat karane ka avasar pradan karati hai.
|
|
|
|
|
|
tika tippani aur sandarbh