इतिहास गवाह है लाल किताब की भविष्यवाणियों का

itihas gavah hai lal kitab ki bhavishyavaniyon ka  

Ank ke aur Lekh | Sambandhit Lekh | Views : 5014 |  
itihas gavah hai lal kitab ki bhavishyavaniyon ka ashok saksena jyotish shastra ‘‘tisri ankh’’ ke rup men aj bhi apna mahatva banae hue hai. is sadi ke mahan vaigyanik nyutan ne lal kitab ke adhar par apni kundli svayan nirmit ki thi. nyutan ko anubhav hua ki hastarekha ke adhar par nirmit kundli vyakti ke karname ki pol palak jhapkte hi kholne men saksham hoti hai. jyotish multah bhavishya ki talash karta hai, jabki vigyan is bat ki talash karta hai ki aj kya hai? karan kya hai? sansar ki sari prachin sabhyataon men jyotish evan khagol ki paranpra rahi hai aur is gyan ka adan pradan bhi hota raha hai. manav sabhyata ke likhit itihas men do samanantar dharaen aviral chalti rahi hanai. pratham dhara thi vishuddh grahon, ghatnaon ki jise ganit jyotish kahte hain. dvitiya dhara thi faladesh karne vale jyotish ki jo falit jyotish kahlata hai. kalantar men ganit jyotish ki tulna men falit jyotish arthat lal kitab khub faili v 12vin sadi ke bad jyotish ke siddhant ki matra tikaen likhi jane lagin jabki ganit jyotish pannon men hi simat kar rah gaya. falit jyotish ke kai svarup hain jaise hastarekha shastra, mukhakriti vigyan, hastakshar vigyan, prashn kanudli vigyan, ankshastra vigyan, tantrik hora shastra adi. dhyan dene yogya bat yah hai ki ajakal lal kitab bhi prachalan men a gai hai. prachin kal men durlabh sahityon evan jyotishiyon ki bhavishya kathan ki prakriya pahelinuma uljhi hui bhashaon men hoti thi jaisa ki lal kitab par drishti dalne se pratit hota hai. uljhi hui hone par diya ‘‘suraj ki agni jaisa prakhar v bankar jaisa surakshit.’’ itihas sakshi hai ki 29 aprail 1945 ko barlin ke ek bankar men hitalar ne apni premika (iva braun) se vivah kiya aur agle din atmahatya karne se purva apne anuchron ko yah adesh diya ki iva v meri lashon ko petrol se jala diya jae. kahne ka abhipray yah hai ki manushya vartaman men jo achche v bure karm karta hai uska prabhav uske jivan par avashya parta hai. jyotish ke laukik paksh men ek mahatvapurn bat yah hai ki grah falafal men niyamak nahin apitu suchak hote hanai. arthat grah kisi ko sukh-dukh nahin dete balki ane vale sukh-dukh ki suchna dete hain. yunan men purva men sagar tatiya kshetra men enjais ke pas delfi namak parvatiya anchal men apolo ka mandir tha jiske bhagnavshesh aj bhi vidyaman hain. isa purva ki chaithi sadi men delfi ki pujarinen vishesh dinon men lal kitab ke anusar bhavishya kathan ka karya karti thin, in pujariyon ko paythiya kaha jata tha. ve hath ki rekhaon ke adhar par nirmit janmakundli se bhavishyavani karti thin. unhin dinon rom ke samrat niro ne delfi ke paythiya se apna bhavishya janna chaha. vah kafi prayas ke bad lanbi yatra karke delfi pahuncha. apolo ke pavitra mandir men use ghuste dekhakar vahan upasthit paythiya ne chikhte hue kaha ‘‘ja bhag ja mata ke hatyare, aur 73 se bachakar rah.’’ is apman se niro ape se bahar ho gaya. usne bhi bhavishyavaniyan aksar sahi ho jati thi. sansar ki sabhi prachin sabhyataon men mandiron ke pujari evan pujarin bhavishya adhyayan v bhavishya kathan lal kitab ke anusar karte the. purohit bhi is karm ko karte the. vartaman samay men bhi kamobesh is paranpra ke avshesh vidyaman hain. san 1942 men hitalar ne apne jyotishi evan adhyatmik salahkar kraft se pucha tha ’’jarmani ki kismat men yuddh ka dhuan kab tak bada hai?’’ kraft ne kaha, ‘‘mai 1945’’ tak. ‘‘aur mera bhavishya?’’ kraft ne uttar delfi ki us pujarin ke sath-sath anya sari pujarinon ke hath pair kat kar unhane jinda hi jamin men dafnane ka hukm de diya. uske angarakshakon ne mandiron ko tahas nahas kar dala. niro ne socha ki pujarin ne uski umra 73 sal batai hai. lekin pujarin ka ashay kuch aur tha. age chalakar galab namak vyakti ne niro ki hatya kar di tatha uska rajya hathiya liya tab niro ki umra 73 varsh ki thi. us galba ne 73 varsh purn hone ke purva hi niro ki hatya kar di. isi tarah ki ek aur ghatna hai. kahte hain ki isa se 6 sadi purva lidiya ke samrat kroisis ne faras par akraman karne ki yojna banai thi kyonki uski usse dushmani thi. vah apne uddeshya men kamyab hoga ya nahin yah janne ke lie usne apna dut delfi bheja. tatkalin paythiya ne uttar diya, ‘‘par agar ki nadi helayas to sun samrat kroisis, shabu bara samrajya banega.’’ kroisis ne yah bhi janna chaha ki uska shasan kab tak chalega? uska uttaradhikari kaun hoga? kya gunga rajkumar bhi bol paega? tab paythiya ne use pahelinuma bhavishya kathan sunaya tha. shasan tab tak chale jab tak khachchar n paye shasan gunga rajkumar jo bole aye afat jaye shasan.. ho sanbandh ghane ran pahle grik rashtro men jo hai. sabalatam yah hai sach bilkul sach kroisis.. ag se bhi jivit niklega ek bara samrajya mitega.. halanki kroisis ne is bhavishyavani ko apne paksh men hi mana tha, lekin aisa nahin tha. usne grik rashtrane men sabalatam ‘sparta’ ke samarthan se faras par akraman kar diya. helayas nadi par karte hi uska patan praranbh ho gaya. farsi faujon ne uske sainikon ko nestanabud kar diya. is prakar lidiya samrajya ka patan hote der nahin lagi. vijyi badshah samaras ko log pith piche dogla khachchar bhi kahte the kyonki uska pita farsi tatha man misri thi. lidiya nagar par kabja hote hi samrat kroisis tatha 14 anya bhakton ko jinda jalane ka adesh de diya gaya. antim kshanon men yadyapi samaras ne kroisis ko kshamadan de diya lekin uske sainik ag par kabu n pa sake. tabhi chamatkarik rup se asman men badal ghir ae aur musladhar barish hui aur dhadhkti agni shant ho gai. bhavishyavani ke anusar kroisis jalti ag se bahar nikal aya. ek antim bhavishyavani san 362 men ki gai. rom ke ek vyakti hedriyan ne ek mandir ko tahas nahas karva kar band karva diya kyonki use samrat banne ki lalsa thi. fir usne socha ki samrat banne ki bajay paythiya se koi dusra ashirvad le le. uski ichcha thi ki samrat juliyan ko utarakar khud samrat bane. is dauran samrat juliyan ne apne niji chikitsak ko delfi bheja. vahan pujarin ne usko mandir ka bhagnavshesh dikhate hue kaha ki delfi ki paythiya aur uski bhavishyavani ko sabhi yad rakhenge magar roman samrajya dhul dhusrit hone ko hai. delfi ki us pujarin ki bhavishyavani satya hui. upar varnit tathyon evan prakrnon ke adhar par yah satya pratit hota hai ki divya drishti se likhi lal kitab ke panne gurh v rahasyamay vidyaon evan atidinray shaktiyon ke svami hain jo manav ki atmaane men jhank kar vibhinn gopniya rahasyon ko ujagar karte hain. kinvdanti hai ki lankadhipti ravan ne surya ke sarthi arun se is ilm ka samudrik gyan sanskrit men granth ke rup men grahan kiya tha. ravan ki tilismi duniya samapt hone ke pashchat yah granth kisi prakar ad namak ek sthan par pahunch gaya jahan iska anuvad arbi aur farsi bhasha men kiya gaya. aj bhi kuch log mante hain ki yah pustak farsi men upalabdh hai jabki sachchai kuch aur hai. yah granth urdu anuvad men pakistan ke pustakalay men surakshit hai. lekin kal vash is granth arun sanhita banam lal kitab ka kuch hissa lupt ho chuka hai. bimari ka bagair davai bhi ilaj hai, magar maut ka koi ilaj nahin . jyotish duniyabi hisab-kitab hai, koi davae khudai nahin.. iska tatparya yah hai ki lal kitab koi jadu nahin hai apitu bachav v ruh shanti ke upayon ka ek madhyam hai. dusron par hamla karne ka jariya nahin. agar bhagya ke raste men koi int ya patthar gira kar kisi ka marg roke to is kitab ki madad se patthar hata kar uske marg ko asan karne ki koshish ki ja sakti hai.
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lal kitab visheshank  June 2008

lal kitab ki utpati itihas evan parichay, lal kitab dvara janmakundli nirman ke siddhant evan vidhi, lal kitab dvara faladesh karne ki vidhi, lal kitab men varnit upayon ka vistrit varnan, lal kitab ke siddhant v upayon ki anya vidhayon se tulna

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