ज्योतिष शिक्षा एवं शोध्

jyotish shiksha evan shodh  

Ank ke aur Lekh | Sambandhit Lekh | Views : 1603 |  
paricharcha ka vishay atyant samyik aur duradarshita purn hai. iske nishkarsh jyotish shiksha evan shodh donon kshetron men rachnatmak parinam lane vale siddh honge, aisa drirh vishvas hai kyonki ayojak gan is disha men kritsankalp aur samathryavan dikh rahe hain. jyotish shiksha evan shodh ki disha kya ho is par samyak rup se vichar tabhi sanbhav hai jab ham iske vartaman svarup aur aitihasik rup par sankshipt kintu vihangam drishti dalen. pahle jyotish shiksha evan shodh ke aitihasik sandarbh par ek najar. bharat men shiksha evan shodh donon ki sudirgh paranpra thi, jismen khagol evan falit donon ka samavesh tha. chaithi sadi men aryabhat ne hi vishva ko yah siddhant diya ki prithvi apni dhuri par ghumti hai. aryabhat se purva vedang kal men (2000 i. purva se 300 i.) garg muni ne vedh se yah spasht kiya ki surya uttarayan ke samay shravishtha (dhanishtha) par tatha dakshinayan ke samay ashlesha par nahin pahunch raha tha. barahmihir ne chathi sadi men shodh evan vedh kar yah bataya ki ayan unke kal men ashlesha ke sthan par punarvasu se aranbh ho raha hai. (panch siddhantika, 3/21 brihatsanhita 3/1), mahabharat kal men ashvamedh adhyay 44/2 men shravan ka ullekh sharad sanpat bindu ke rup men kiya gaya hai jo vedant kal men dhanishtha par tha. arthat vedh karya us samay bhi ho raha tha. par munjalabhat (932 i.) ne sanpat bindu ke piche khiskne ka siddhant diya evan ek kalp men pura bhraman kal 1,99,669 varsh bataya aur aynansh ki varshik dar 590.9 vikla batai jo vartaman 500.29 vikla ke karib hai. brahmagupt, jo 628 i. men hue, ne vedh evan shodh par bahut adhik jor diya, unke granth ‘brahmasfut siddhant’ ka arbi men ‘as sindh hind’ nam se tatha ‘khandkhadyak’ ka ‘alarkand’ nam se anuvad hua tha. bhashkaracharya (1150 i.) ka siddhant shiromni granth shiksha evan shodh ka uttam srot hai. bhashkaracharya ke bad arthat 12vin sadi se shodh karya shithil raha, karan granrthon evan tikaon ki rachna hui par 18vin sadi men aurangjeb ke shasan kal men savai jay sinh dvitiya ne khagol ke vedh ke lie jo vedhshalaen panch sthanon par banain ve chah sau varshon ke andh yug men - tatkalin jagannath jyotishi ke shabdon men kahen to - ”prakashastanbh ki tarah utpann huin.“ savai jay sinh ne khagol par ullekhniya shodh kiya, jiska mahatva is bat se spasht hota hai ki jis samay yurop men keplar (1571-1630) ne grahon ke andakar kaksh men bhraman ka siddhant ne us samay unhonne svayan bhi svatantra vedh se grahon ke andakar marg ke siddhant ka pratipadan kar diya tha. gaililiyo (1564-1642) ne teliskop se guru grah ke upagrah dekhe the to jay sinh ne bhi svatantra vedh se guru ke grah dekhe. in baton ka ullekh unke granth jij mohammad shahi men hai, jiski purn prati farsi men british myujiyam landan men upalabdh hai. par atharhvin sadi men angrejon ke ate hi bhartiya jyotish men vedh aur shodh paranpra nashtapray hi ho gai aur jyotish sanskrit pathshalaon men karmakand, dharmashastra evan darshan ke sath simat kar rah gaya. ab jyotish shiksha evan shodh ki vartaman sthiti dekhen. jyotish kamovesh aj bhi sanskrit pathyakramon men dharmadarshan, karmakand, kavya adi ke sath jura hua hai. yadyapi pujyapad mahamna malviya ji ne vishvavidyalay men jyotish evan khagol ke shikshan tatha shodh ka pravdhan kiya kintu is par apekshit dhyan nahin diya ja saka. anya sansthaen yatha dae. sanpurnanand sanskrit vishvavidyalay, rashtriya sanskrit pratishthan maharshi vishvavidyalay tatha vibhinn pradeshik snskrit mahavidyalay jyotish vishayak shikshan evan shodh karya kar rahi hain. in sabhi sansthaon men bhi badlte hue parivesh men jyotish vigyan par n to vishesh dhyan diya ja sakta hai aur yahi karan hai ki samajik avashyakta, jan jigyasa, vaigyanik nae tathyon ke samavesh aur alochna ke pratikar jaise mamuloen men jyotish prabhavi dhang se sakriya dikhai nahin deta. in sabhi sansthanon ke pathyakram kamovesh ek jaise hain. inmen vivrnatmak paddhati apnai gai hai. vishleshnatmak paddhati ka pravdhan aur vishay vastu ko lekar yunits ka sanyojan nahin hai. udaharan ke lie vyavsayik shiksha ko len. is sanbandh men kin pustakon ke kaun se adhyayon men rojgar sanbandhi samagri milegi yah nirdharit kiya jana chahie tha taki sabhi samagri ka tulnatmak adhyayan ho sake par iske sthan par pustakon ko hi prashn patron ka adhar banaya gaya hai. surya siddhant granth ko apaurushey man liya gaya aur usmen nishchit ashuddhiyon ka sanskar n kar ke usi ko adhar man kar jyotish ko dekhe jane ki pravritti ke karan adhunik gyan vigyan ki kasauti par jyotish ko kasne men bhi asamarthata in pathyakramon men spasht dekhi ja sakti hai. angreji vishay ke ank pariksha men nahin jore jate hain. shodh karya, jo adhikatar dev vani sanskrit men upalabdh hain, bhale hi ekedemik hon, jan upyogi nahin ban sake hain. sanskrit dharmashastra ki chaya men viksit is jyotish shiksha-shodh pranali ke prati jan sadharan men jigyasa bhav bilkul hi paida nahin ho saka hai, jo kisi bhi gyan vigyan ko prandayak urja dene ke lie parmashvayak hota hai. ‘athato brahmajigyasa, athato dharm jigyasa’ ke saman jyotish jigyasa bhi is pranali se niahsrit nahin ho saki hai. par itna avashya hai ki is pranali ne bhartiya jyotish paranpra ko, badhaon ke bavjud, jivit banae rakh kar stuti yogya karya kiya hai. ataev dayitva ab nai pirhi par hai. yahi vishvavividyalay anudan ayog ki nai jyotish niti ka ullekh bhi avashyak hai. ayog ki nai niti ke karan vishvavidyalyon men jyotish ko ek vishay ke rup men parhane ka marg khula hai par iska adhisankhya vishvavidyalyon ne virodh kiya ya is par chuppi sadhe rakhi. iska ek bara karan jyotish ke prati purvagrah hai tatha dusra karan pashchim ka anukaran bhi hai. jab pashchim ke vishvavidyalay jyotish vibhag chalaenge tabhi vah anukrniya hoga. hakikat yah hai ki yurop men charch ke virodh ke karan jyotish shiksha band hui thi. gyarhvin sadi men spen ke vishvavidyalay men jyotish parhaya jata tha. vahan arbi se laitin men anudit yunani khagolvid taelmi ka almajest adi parhae jate hain. sanskrit jyotish granth bhi laitin men us samay anudit hue the. islam ne jyotish ko kam par khagol ko adhik barhava diya tha. par isai charch ki satta sthapit hote hi khagol v jyotish donon ko dabaya gaya. charch ne kaeprnikas, gaililiyo adi ke shodh karya se bhaybhit ho kar unhen daraya ya mrityudand diya. 13vin sadi men darshanik dante evan padri thamas ekvinas ne yurop men jyotish ke viruddh prachlit bhagyavad ke karya karan siddhant ko sudhara tatha ismen manushya ki svatantra ichcha aur ishvar ko bhi sthan diya. isse jyotish ko isai dharm men kuch sthan mila. parinamtah 14vin sadi men peris, florens adi men jyotish ko vishvavidyalyon men parhaya jane laga par solhvin sadi men bhu kendrit vishva ke sthan par jab surya kendrit vishva a gaya to bhukendrit jyotish ka adhar kamjor par gaya. isi daur men jyotish vahan khagol se alag ho gaya. jyotish ki manyata to samapt ho gai par khagol ki bani rahi. parantu pashchim men ab jyotish ke prati nai chetna ai hai - estro bayolaeji, estrojenetiks, bayoridm adi par shodh karya se jyotish ka anya vigyanon ke sath sanbandh sthapit ho raha hai. par desh ke adhisankhya vishvavidyalay abhi bhi jyotish ke prati udasinta dikha rahe hain. vishvavidyalay anudan ayog ki nai niti ke antargat jin vishvavidyalyon ne jyotish vibhag sthapit kiya hai vahan pahli samasya pathyakram ki hai tatha dusri shikshakon ki kami ki hai. jyotish kahin to sanskrit vibhag men, kahin itihas-puratatva men aur kahin ganit vibhag men chal raha hai evan samanvaykon ke madhyam se chalaya ja raha hai. jo pathyakram lagu kie gae hain ve kamovesh prathma-madhyama-uttama-shastri-acharya paranpra vale hain tatha inmen ayog ke nirdeshanusar parishkar nahin kiya gaya hai. islie aj ke vaigyanik shodh ke sandarbh men ye prasangik nahin ban pae hain. ayog koi ekikrit pathyakram bhi nahin de paya hai. aj skulon men khagol vigyan ko lokapriya banane par jor diya ja raha hai. (ullekhniya hai ki viliyam harshal sangitkar tha par taron ke anveshan ke karan khagolagya bana aur harshal ya yurenas grah ka khojakarta bhi) fijiks ki sari den, iske sare siddhant khagol darshan se hi upje hain. brahmand vigyan par bhartiya paranpra aur adhunik kaesmolaeji ka tulnatmak gyan dene vali yunits bhi in nae pathyakramon men nahin hain. isi prakar jenetiks, chikitsa vigyan, prasuti tantra, sheyar market jaise jan upyogi vishyon ka jyotish ke sath samagam ho sake is par abhi tak dhyan nahin diya gaya hai. yadyapi jivaji vishvavidyalay, gvaliyar ke pathyakramon men jyotish ko adhunik vishyon se jor kar shodh unmukhi tatha rojgar unmukhi banane ke prayas jari hain. vastutah jyotish ko yadi lokapriya banana hai to sabse pahle ise rojgar unmukhi banana hoga. jin vishvavidyalyon men jyotish parhaya ja raha hai unmen pradhyapkon ke chayan ke mandand vahi purane rakhe gae hain - vishay men snatkottar ya daektaret jabki sankraman kal men un jyotirvidon ki sevaen li jani chahie jo savtantra rup se shodh karte rahe hain. aisa nahin karne ka parinam kya hoga ? jab midil, haiskul, prathma, madhyama adi varg se ae pradhyapak hi yogya mane jaenge to adhunik vigyan unmukhi evan rojgar unmukhi pathyakram n to banae ja sakenge aur n hi chalae ja sakenge. isse yathasthitivad ko hi barhava milega. islie ayog ko chahie ki vah kisi bhi vishay men nyunatam snatkottar 55 pratishat yogyata vale vyakti ko hi jyotish men shodh karne ki anumti de. jyoshi ke alochak purvagrah ke karan svayan tay kar lete hain ki jyotish kya hai. unhen iski sarthakata aur nishchayatmakata par sandeh hai aur ve jab-tab is par chot kar dete hain. ismen galti jyotishi ki hai, use svayan nahin malum ki jyotish kya hai. vigyan aj padarthavad aur fir urjavad se ek kadam age chetna ‘kanshsnes’ ki taraf barh chuka hai aur jyotish ved ka ang hone ke karan apni chetna aur virat brahmand ki chetna ke bich ek setu hai. aj stifan haekins jaise brahmand vigyani vishva ko jar nahin balki chetan manna chahte hain aur is brahmand ki vyakhya nishchayatmakata ke siddhant se nahin, anishchayatmakata ke siddhant se karna chahte hain. fir jiv to chetan hi hai. nae jyotish ko iska bhi samadhan khojna hoga aur yah karya vaishvikaran ke is daur men ve vishvavidyalay ya anya sansthan hi kar paenge jahan maikale ki rurhivadi shiksha se alag vichardhara par kam kiya ja raha ho. isi se jyotish ko naya jivan milega.
Kya aapko lekh pasand aaya? Subscribe
Kya aapko lekh pasand aaya? Subscribe


  January 2005

research journal is mainly astrological magazine in which you shall find research oriented articles on astrology.

Subscribe

Apne vichar vyakt karein

blog comments powered by Disqus
.