Surya grah aur surya rekha aur usme paye jaane waale chinh

Surya ek aisa grah hain jo manushya ke uthaan ka prateek hain. surya grah ko bhi paap grah kahann jata hain. jis manusha ki kundali mein paapgrah achhi jagah sthit ho to use yashasvi kahaan jaata hain. prachin kaal se kahaan gaya hain jia manushya ka surya parvart samanyata uch ho use har tarah ki such subudha aur pehchaan milti hain. jis manushya ka surya uch ho to wo apne karya chetra mein behad prasidhhi prapt karta hain. surya grah ka swami apne satya karmo se naam aur prashidhi prapt karta hain. surya grah aur surya rekha dono ko dekhne ki avashyakta hoti hain.

Surya rekha jitni saaf suthri aur sidhi jaati hain surya parvat par bina kati chati utni hi prasidhi aur sohrat ki prapti hoti hain. par haath ko parakhte samay humein yeh bhi janna chaihye ki wok is prakaar ki hain.

·         vargakaar haath mein yeh rekha sabse upukt hoti hain. is hath waala jaatak apne karm chetra mein apne karm se prasidhi pata hain. is haath wale jaatak mein ye gun hota hain ki wo apne karya ko vyavaharik roop mein la kar prasidhi paata hain. aise prasidh vyakti ka gun acharan dusre manushyo se hatkar hoti hain. wo dikhne mein bhi asadharan hote hain. vargakar haath ke manushya ki surya rekha sidhi jakar surya parvart mein agar bina kaat chaat kar gayi ho to unehe behad safalta milti hain apne karya chetra mein. Surya rekha jitn kam kati chati ho utni hi yash prapti hoti hain. vargakar haath sabse upukt haat hoti hain.

·         surya grah nukile haato mein utni phaldayak nahi hoti jitni vargakar jaatak ke haato mein.  Nukile haato wale jaatak behad kalpanasheel hote hain unme vyavaharrik budhi utni nahi hoti par phir bhi wo kalapana se apne karm chetra mein upar uth sakte hain.

aise jaatak behad sambedansheel hote hain .

·         gaath daar ungli vale jatako mein agar surya graha uch aur rekha saaf suthri ho to behad phaldayak hota hain. aise  manushya ki bishleshan chamata ascharya roop se uttam hoti hain. aise jaatak ki karmchamata atyant utam hoti hain. gaath dar anguli waale jaatak  atyant mehnati hote hain. inme surya graha ka prabhav behad uttam hota hain.

surya grah behad phal dayi hota hain jab usme nimn chinh paye jaate hain to

·         agar surya parvat par varg chinh paaye jaate hain to wo us parvart ko shakti pradaan karti hain artahhar yeh chinh is ka ghotak hain ki pratishta mein kisi tarh ki bighn aane waali hain. varg kisi parvat mein payi jaye sirf brihaspati ko chor kar to yeh gyaat hota hain ki bhabishya mein koi bighn aane wali hain.

·         trikon chinh sabse utam chinh hain agar yeh chin surya parvat par upasthit ho to manushya ki prasidhi ekdam nischit hain.

·         nakschatra chinh bhi ati uttam chinh hain surya parvart mein jab yeh chin jis stahan mein upasthit ho to us samay jaatak ka uthan nischit hain.

surya parvart jis jaatak ka uch hota hain wo military, ias aur sabhi tarah ka sarakari naukri ke uch stahan mein hote hain aur apne chetra mein prasidhi prapt karte hain. wo jis sthaan mein bhi majud ho wo akarshan ka kendr rehte hain. unka sharer atyand sundar hota hain.

surya grah ka swami media aur entertaintment ke chetra mein prasidhi prapt karta hain.

ainstine bhi surya pradhan jaatak hain unki surya parvat behad uch aur surya rekha bina kaat chaat ke surya parvat ki taraf jaati hain. arharth surya parvat aur surya rekha prasidhi ka ghotak hain

Naritva aur Matritva

Usne table khola aur maize  ulat pulat kar uski tasveer nikali. Yeh tasveer meri ghrina aur lalupta ki avastha mein liya gaya ek paschatap tha. Yeh paschatap ki avastha mein main narak dohan kar rahi thi.

Wo uska vimukh hona mere liye swayam ko sidh karna tha jo maere dhrishtipatal par aaj bhi vartaman hain. Wo chakchu jo kabhi grihnit avashtah ko apne upar haavi kar rahi thi mere liye wo e k ahankar ki bashtu hain.

Aaj pongal ka samay hain aur mein sara din us tasveer ko liye grinha ki dhristi se dekh rahi thi.  Wo motorbike mein roj ki tarah chala gaya. Banglore ki traffic aaj bhi abhut hain na.

 Aaj pongal ke avsar par sabka ekjut  hona adbhut tha sabke liye par mere man  ko to ab bhi wo purani baatein kashout rahi thi. Uski biwi aaj bhi utni sundar aur ramaniya lagti hain aur mein uske saamne tuch  prateet hoti hoon.

Subah ke samay mein ladoo bana rahi thi tabhi uski biwi aye jo pink saree mein sabse sundar lag rahi thi. Usne meri taraf dekha aur ek muskurahat di. Mujhe bhi pata hain wo mujhe pasand karti hain. Main aise dikha rahi thi ki mein ladoo banana mein byasht hoon.

Wo mujhse kehne lagi “ mein to naukri karti hoon mujhe is sab ke liye samay nahin milta”

Maine kahaa “sab ki apni apni jarorat hoti hain chahe wo ladoo banana ya naukri karna”

Usne kaha” meri to ek bachi bhi hain  mujhe usko bhi sambhal na hota hain. Aaj chutti ka din hain isliye mein aaj khali baithi hoon aur apna man halka kar rahi hoon.”

Maine kaha”  tum araam karo mujhe to chutti ke din bhi dusro ki zaroorat ko dekhna parta hain. “

Usne kaha “ nyasa ab bari ho rahi hain uske liye chinta hoti hain use mein akela nahi chorti hoon. Kyunki jaman aajkal behad kharab chal raha hain.

Maine kaha” jamana pehle bhi kaha acha tha. Aaj bhi wohi sab hota hain jo pehle hota tha.”

Wo hasne lagi aur kehne lagi “mein ab bhi jawaan dikhti hoon par iska yeh matlab to nahin ki mein har samay khood ki dekhbaal karu jaisa tum karti ho. Tum aaj tak wo baatein bhul nahin payi. Akhir mein ek maa hoon mujhe sab samajh mein aata hain.

Maine kaha” mein aaj bhi wo baatin nahin bhuli , akhir mein bhi ek naari hoon mein bhi patni thi kabhi .uski pehla hak mera tha par mein maa nahin ban payi kyunki wo mere pet mein bacha dekar USA chale gaye aur yahaan mera miscarraiage ho gaya aur uterus bahar nikalna para. Aur jab wo aye to unhone tumhare karan mujhe pehchana chor diya. Aur unke mata pita ne to mujhe apni bahu hone ka haq chin liya. Mera naritva bhi gaya aur matritva bhi gaya

Dukh nijer maa ke pelo

Ekta meye roj darhgha ashto ekla kast digha niye. Ek din dargha aslo kandte kandte

Dargahe ese bhagwaan tike o jigesh korlo:-

Amay mone dhore niyo prabhu..

Sathe dhoriyo amar  santaan..

Tomar aei kanchan je jagater dhulo..

Jake Dilam ami nijer sharire sthan..

Keno Emon bandhan dile prabhu aaj ae mone..

Keno Holam maa tomar aei santaner..

Bhagwaan bollo:-

ei gabhir sagar amar book kande amr hiya oke eka dekhe

aei jagate amar ekta santan koto eka, koto ashaya

buk bhora ador kar kole o paye…

rudan, santaap , krandan jeita or khelna  niye khelbe se kaar saathe

oei maa ke aaj ami pechi

ejono aei jyoshna raate tomar hridayer garbhe ok sthaan diyechi

dukh nijer maar kole aslo maa ke bollo:-

nijeke dilam tomay maa

aajo tomye chuechi andhakare

tomar prane diye koto bedna

joyshna rate hridayer garbh esechi tomar

kapiye hriday amake bahiye chokhe

du haathe tule niyo maa

sabi to tirishkrita korlo amay

ar koto ekla krandan, ar koto ekla rudan amar

amay dhariya nao , badhiye nao tomar du chokher danaye

Rekhao ka rehasya

Rekhayen behed mahatvapurn hoti hain jeevan ke liye par kuch haath ki rekhaon ki utpatti ne ithihaas mein amit chap chor di hain. yeh rekha behad prachintam kaal se manushya ko ascharya ka roop de rahi hain . Isi tarah ki ek adbhut rekha haath mein utpan hoti hain wo hain antargyaan rekha jo jab kisi manushya ke haath mein dikhti hain to use adbhoot shakti deti hain jo use waisi yogyata deti hain jisse wo bhavishya ko jaan sake kuch sapno ko dekhkar kuch chihno ko dekhkar.

Humne itihaas mein bhi is rekha ki shakti ko dekha hain jo kitne hi mahan bicharako ke haato mein payi gayi jaise jesus christ , Elijah ,elisha. In sabhi mein ye rekha thi.

Yeh teeno byakti asal mein dharmguru baad mein bane pehle to wo ek naye bichar ke malik bane jo baad mein anya manushyo ne bhi jiska anukaran kiya pehle to unhe tibra birodh ka samna karna para kuch ko to suli mein bhi latka diya gaya par akhir unke bicharo ko kuch saalo baad swikriti mil hi gayi.

Jesus christ ke haath mein bhi ye rekha thi jiske karan unhhe purbhabhaas hota tha aur jewish prophet elijah jo sabse rehasyamay dharmguru the jo bible ko apna hatiyaar banaya. Elisha naam ke bicharak ne to king aram ko haraya israeli sena ko khabar dekar pehle hi.

Par yeh gyaat bhi hona chaiye ki har antargyaan rekha amit chap nahin chor shakti kyunki yeh shakti deti hain par us shakti ko paker har manushya becharak ya dharmguru nahin ban sakta kyunki kuch haato mein yeh shudh roop mein nahin payi jaati aur jinke paas ye rekha hoti hain wo jaruri nahin ki wo unka sahi dhang se ishtamal bhi kar paye.

Jo rekha asudh roop mein payi jati hain wo manushya ko sirf alp gyaan deti hain jo antar gyaan rekha ardh golakar roop lekar chandrama se boodh parvat par jaye wohi antargyaan rekha hoti hain anyatha nahi jo sidhi budh parbat par chali jaye wo sirf sehat ko darshati hain.

Ashubidha ke liye khed hain

Har sthan par likha hota hain ashubidha ke liye khed hain. kahin nala khuda hota to kahin chamber khula hota hain jahan par likha hota hain asubidha ke liye khed hain par hum bharatiya manushya kabhi kabhi ya jyadatar  ye bhi likhna chor dete hain kyunki hume asubidha mein rehni ki adat ho gayi hain. aajkal asubidhao ka prachalan jyaada ho gaya hain kyunki asubidha hi humare bharat desh ka adhaar stambh hain kyunki asubidha se hi to hum itne kuposhan yukt sishu paida kar rahae hain kyunki humare paas subidha nahin hain unhe khilane ki, shubidha nahin hai ache garvnirodhak ki aur suvidha nahin hain ache doctor aur aspatalo ki.

Hume to chaiye bas ashubidha kyunki asubidha se hum kitna dhanuparjan kar lete hain jaise school mein admisson mein bharitya kitna kama lete hain ya koi tender paas karwana ho to kitne hi niche se upar tak tijori bhar jati hain. hum asubidha utpan karte hain.

Par jankar yeh ascharya jaroor hoga ki in ashubidhao ka labh garibi rekhake niche ke log bhi kum kuch prapt nahin kar rahe hain jitna tax sarkar madhya warg se leti hain uska jyaad bhag to bpl rekha ke niche ke log uthate hain jo yojna banti hain unka wo beja ishtamal karte hain par amir bhi kuch kam nahin hain.   jo bijli chori hoti hain aye din sab halla machate hain ki garib ya jhopri main rahne wale log bijli chori karte hain par bijli chori karne main sach maniye to amir admi sabse jyaada awal hote hain kyunki unka load jyaada hota hain

Yeh desh ashubidha ka khandar ya kahe bhandar hota ja rahan hain kyunki yahan yeh bhi ab bhul gaye hain ki gaya humari maata hain aur uska doodh kitna labhdayak hota hain sab ke liye jise aaj jehar banakar pilane mein bhi deri nahi ho rahi hain. asubidha to bank wale bhi de rahe hain interest rate ghatakar ab bank mein  paise jama kar kar bhi koi labh nahi kyunki government bank bhi interst kum deti hain kyunki government ke sabhi yojnaye thap hain. aur privante bank ka to koi bharosha nahin. Ashubidha mein jeena hain to koi bharatiyo se sikhe kyunki unhe har baat mein kehne ki adat ho gayi hain sab bhagwaan ki den hain par sach kahe hain to yeh bhagwan ki den nahin hum bharatiyo ki den hain

Yeh desh asubidha ka janak hain prachin kaal se hi kyunki use har masle mein khood ba khood apne liye ashoobidha paida karne ki adat ho gayi hain jaise jawarlal nehru ne kashmir masla UN mein prashtut kar diya jo humari apni samasya thi jise bishw samasya ghosit kar diya. Par yeh sab ashubidhae bhi choti hi nazar ayegi jab prachin kaal mein aap jayege to payenge ki bharatiya raja shri ram ke pita ne char char shadi kar ke khood ke liye ashubidha hi paida kar li kyunki kakayi ke karan raja ram ko banwaas jaan para.

Yeh ek gahan ashubidha hain jiska nirakaran karna bhartiyo ko hi dhoondna parega.

bhavnaye

Kuch bhavnaye kabhi bhi jaati nahin kyunki unka bistar simit nahin hota wo to asimit hote hain. par bhavnao ke jaal mein kyun phasa jaye. Jo aaj aapke liye aapke bhavna ke liye sammohan ka kendra hain wo kal nahi bhi reh sakta . jeevan mein kuch achuta nahin hota jo hota hain wo bishtaar hota hain. bhavna ka bishtaar jitna badega utna hi dukhad bhi hoga kyunki jab aap jaise ek jaanwar ko palkar apni bhavna ka bishtaar karte hain tab apke liye yeh kathin ho jaata hain ki yeh bandhan kab tak nibhaya jaye. Bhavnao ki rooprekha bhi alag jaisi hoti hain jo smriti mein aati rehti hain jab koi cheenz apko pasand aa jati hain chaye wo khooch bhi ho uska saamohan se apke adhe mashtik ke bhaag se rasayan nikalti hain jise apko khushi hoti hain usi khusi ko pane ke liye aap us bashtu ya jeev ko dekhne ya paane ke liye prayatna karte hain is dohrane wali prakriya se apko khushi hoti hain par jab yeh prakriya apko khushi dena band kar deti hain baar baar dohrane ke kaaran tab aap par us jeev ya  bashtu ka sammohan khatm ho jaata hain.

Bhavna mashtisk mein biche rasayno ka jaal bhar seemit hain yeh bhi samuchit tarah se keh nahin sakte.

Kyunki kuch bhavnaye paryapt tarike se apryapt rehti hain jaise ek bache aur uski maata aur pita ke sang uska rishta kyunki mata pita ke mashtisk mein nikalne wale rasayan har baar apryapt rehte hain uske maata pita ke liye. Is tarah ki asadharan ghatna ko manushya ne bahot sadharan tarike se biksit kar liya hain kitne yug se. har bhavnao ko pechanna aur uski nakal karna koi bacha bachpan se apne mata pita dwara pradarshit bhavnao se sikhta hain jaise koi mata pita ugr aur jhagralu swabhav ke ho to unke bache bhi yeh sikh lete hain

Bhavnao ki alag duniya hain jo yugo se badalti aa rahi hain jaise jaise samajik sanrachna badal rahi hain har samaj ki kuch apni bhavnae hoti hain bharatiya samaj mein churi aur sone ke gahno ke liye kuch adhik bhavnaye hain usi tarah anya paschimi sabhyata mein heero ke liye jo unke bibah mein ek avashyak bashtu hain

Naari aur purush ki bahbnaye bhi unke rehan sehan ke tariko se ek kram ka roop leti hain.

Bhavnao ka ashankhya jaal mashtisk ko sucharu roop se bhi chala sakta hain aur uske bightan ka bhi karan ho sakte hain. jaise har bhavna ko sanchit karna mashtisk ke liye jaroori nahin usi tarah agar sab bhavnao ko mashtisk bhool jaye to ek bimari ka roop la leti hai jo smriti ko lupt karti hain jise parkinson ya alzhimer kehte hain.

Kuch desh ke log kuch adhik bhavnapradhan hote hain jaise bharitya aur chini jyaada bhavna ko prathmikta dete hain jaise unke shastriya nritya mein bhao bhangima ko jyaada darshaya gaya hain.

Bharat ke hi ek sehenshan ne bhabna mein behkar tajmahal banbaya aur kahaan jata hain kitne mazdooro ke haath katne pare. Paschimi sabhyata mein bhi iske karan kitne atyachar hue jaise roman samrajya ke yodhya apni bibi ke yoni sthal par lohe ka kawach ko tale mein baandh kar chale jaate the taki koi aur purush unhe haath na laga sake. Bhavnao ke jaal mein adhiktar nari ko hi khamiyaja bhugatna para hain kyunki jab dange phased hote hain kisi dharm ke naam par tab adhiktar auroto ko hi nishana banaya jaata hain.

Manushya bhabna mein phasne wala pashu bhi keh sakte hain ya usko kaabu mein rakhne waala jeev yeh to sabki apni alag alg bichardhara hain 

Shanti aur Ashanti

Shanti ki khoj mein kitne manushya gaye kya hum sach mein keh sakte hain sab ko shaanti mili. Aye din manushya shanti ki khoj mein kisi na kisi dharm ki pooja karta hain par kya use sach mein shanti mil hi gayi. Kya aaj bhi yeh prithbi tanavmukt ya shaant hain.  Jo tatv sharer ke urja ka hash karta hain , jise humari  sharer ki tantrika tanra ka hash hota hain aur jise humari mashtik tatha manshik shakti ka hash hota hain us ashant vatavaran se bhi hum jitna chaye sikh sakte hain.

Kyunki vatavaran shaant ho ya ashant sab humein kuch na kuch sikhata hain. Insaan pratidin apni dincharya mein mansik tanav jhelta hain jo uske sharer ko chati pahuchati hain par kya humne yeh jane ki koshish ki ashaant vatavaran bhi labhdayak hota hain.

Adhyatam mein humne shant vatavaran par jyaada jor diya hain jisse humein chit me shaanti miti hain. Par vyavaharik jeeven mein  shaanti aur ashaanti dono ke taal mel ko jyaada jor dungi. Kyunki ashaant vatavaran mein agar jeena sikhle to hum dridh snkalpi ban sakte hain tatha apne karya ko aur nishtapurvark kar sakte hain. Kyunki shaant vatavaran mein to koi bhi karya kar sakta hain tatha chit ko shaant kar sakta hain par asli yogyata tabhi aap ki ankit hoti hain jab aap ashant vatavaran mein bhi kisi karya ko dharyapurbak aur usko nishta pradan kar sake. Ashant vatavaran ki apni yogyata hain.

jab bacha sota hain apni maa ke god mein tab wo shant hota hain par jab use bhook lagti hain to wo ashant ho jaata hain aur rone lagta hain jo uske maata pita ke liye behad ashant aur tanav yukt vatavaran hota hain par bache ke liye ye apne maata pita ya bahri vatavaran me rehne wale manushya ko apne sharer mein hone wale halchal ko batane ka ek madhyam swaroop hain. Kyunki is madhyam swaroop ko sunne ke baad uske maatapita use khana dete hain jisse uske chit ko shaanti milti hain. Isse ye gyat hota hain ki jo kisi manushya ke liye ashati hain to kisi ke liye shaanti.

Isliye shaanti aur ashaanti dono ka yogdaan hain manushya ke jeevan mein sirf shanti ko pana ya uske liye hat karna murkhtapurn hain. Kyunki hum manushya shaant aur ashant dono vatavaran mein jeene ke liye bane hain.