‘vastu’ shabd ki utpatti sanskrit ke ‘vas’ dhatu se hui hai jiska arth hai rahna. atah vastushastra ek aisa vigyan hai jiska sanbandh kisi sthal evan bhavan ke prarup evan nirman se hai. yah shahar, mahal evan kampleks adi ke nirman ka bhi vistrit vivaran prastut karta hai. is shastra ka pramukh uddeshya yah hai ki manav samuday evan prakriti ke bich purn samanjasya sthapit ho.
sanpurn kshetra ko 8 hisson men vibhajit kiya jata hai: purva, dakshin, pashchim, uttar, uttara-purva, dakshin-purva, dakshin-pashchim evan uttara-pashchim tatha pratyek disha ke ek svami hain jinko dikpal kaha jata hai. dikpal nimnankit hain: disha svami purva indra dakshin yam pashchim varun uttar kuber dakshin-purva agni dakshin-pashchim rnaiti uttara-pashchim vayu uttara-purva ishan vaidik granthon men in ath dikpalon ki alg-alag richaen di gai hain. indra devtaon ke raja hain.
surya purvi kshitij par udit hota hai. atah purva disha ko sabse mahatvapurn mana gaya hai tatha iske uprant uttar hai jo kuber ki disha hai jinhen dhan ka svami kaha gaya hai. purva svasthya, shil, jivnvritti evan yash ka bindu hai. uttar dhan, nam evan samriddhi ka bindu hai. uttar ka khagoliya mahatva bhi hai kyonki yah dhruvtara athva dhruv nakshatra ko nirdisht karta hai.
jab kabhi bhi ham kisi bhukhand athva bilding ki vastu ki charcha karte hain, ham sabse pahle uttar evan purva bindu ko chihnit karte hain tatha iske uprant bilding ka manchitra inhin ke pariprekshya men dekhte hain. vastu shastra ki charcha hamare dharmik sahityon men bhi ki gai hai. vastu ka ullekh ramayan men bhi kai sthanon par milta hai. vastu shastra ke niyam gharon, mahlon, kampaleks, lokopyogi bhavnon ityadi ke lie alg-alag hain.
ramayan ke sundrkand men kisi rajya ki rajdhani ke nirman, rajdhani ke prarup tatha raja ke mahal ke sandarbh men charcha ki gai hai. jise aj ham lang spes athva bich ke bhubhag ke rup men jante hain iski charcha granthon men udyan athva van ke rup men ki gai hai. inmen kahan par kaun se vriksh lagaye jane chahie iska bhi ullekh kiya gaya hai.
jal ke favvare, kuen jismen jal star tak jane ki sirhiyan lagi hon, talab, jhil evan as-pas ki hariyali ke sanbandh men bhi spasht vivaran prastut kiya gaya hai. lanka men ravan ke samrajya, bhukhand ka kul kshetra tatha us samay rahne vale logon ki kul jansankhya ki kalpana karen, iske bare men bhi maharshi balmiki ne vistrit charcha ki hai. in sabke bavjud bhi lanka ka prarup adbhut tarike se banaya gaya tha.
yah ramayan ke sarg 6, 7 shlok 1 se 8 ke sarg 9 evan shlok 1 se 8 ke sarg 15 men sundrkand men dekha ja sakta hai. ajakal ham yah tark karte hain ki shahar men jansankhya kafi adhik barh gai hai. iska tatparya yah nahin hai ki niyamak pradhikaran jaise-taise nirman ki anumti de.
drirh evan khuli mansikta vale log jo vastushastra ko mante hain unhen yojna vibhag men jo ki nirman ka puri tarah niyantran karta hai, bina kisi dar, bhay evan hichak ke adhikariyon ko apni vastu sammat yojna prastut karni chahie. yadi aisa kiya jata hai to adhikari bhi in baton ki avhelna nahin kar ‘vastu’ shabd ki utpatti sanskrit ke ‘vas’ dhatu se hui hai jiska arth hai rahna.
atah vastushastra ek aisa vigyan hai jiska sanbandh kisi sthal evan bhavan ke prarup evan nirman se hai. yah shahar, mahal evan kampleks adi ke nirman ka bhi vistrit vivaran prastut karta hai. is shastra ka pramukh uddeshya yah hai ki manav samuday evan prakriti ke bich purn samanjasya sthapit ho. sanpurn kshetra ko 8 hisson men vibhajit kiya jata hai: purva, dakshin, pashchim, uttar, uttara-purva, dakshin-purva, dakshin-pashchim evan uttara-pashchim tatha pratyek disha ke ek svami hain jinko dikpal kaha jata hai.
dikpal nimnankit hain: disha svami purva indra dakshin yam pashchim varun uttar kuber dakshin-purva agni dakshin-pashchim rnaiti uttara-pashchim vayu uttara-purva ishan vaidik granthon men in ath dikpalon ki alg-alag richaen di gai hain. indra devtaon ke raja hain. surya purvi kshitij par udit hota hai. atah purva disha ko sabse mahatvapurn mana gaya hai tatha iske uprant uttar hai jo kuber ki disha hai jinhen dhan ka svami kaha gaya hai. purva svasthya, shil, jivnvritti evan yash ka bindu hai. uttar dhan, nam evan samriddhi ka bindu hai.
uttar ka khagoliya mahatva bhi hai kyonki yah dhruvtara athva dhruv nakshatra ko nirdisht karta hai. jab kabhi bhi ham kisi bhukhand athva bilding ki vastu ki charcha karte hain, ham sabse pahle uttar evan purva bindu ko chihnit karte hain tatha iske uprant bilding ka manchitra inhin ke pariprekshya men dekhte hain.
vastu shastra ki charcha hamare dharmik sahityon men bhi ki gai hai. vastu ka ullekh ramayan men bhi kai sthanon par milta hai. vastu shastra ke niyam gharon, mahlon, kampaleks, lokopyogi bhavnon ityadi ke lie alg-alag hain. ramayan ke sundrkand men kisi rajya ki rajdhani ke nirman, rajdhani ke prarup tatha raja ke mahal ke sandarbh men charcha ki gai hai. jise aj ham lang spes athva bich ke bhubhag ke rup men jante hain iski charcha granthon men udyan athva van ke rup men ki gai hai.
inmen kahan par kaun se vriksh lagaye jane chahie iska bhi ullekh kiya gaya hai. jal ke favvare, kuen jismen jal star tak jane ki sirhiyan lagi hon, talab, jhil evan as-pas ki hariyali ke sanbandh men bhi spasht vivaran prastut kiya gaya hai. lanka men ravan ke samrajya, bhukhand ka kul kshetra tatha us samay rahne vale logon ki kul jansankhya ki kalpana karen, iske bare men bhi maharshi balmiki ne vistrit charcha ki hai.
in sabke bavjud bhi lanka ka prarup adbhut tarike se banaya gaya tha. yah ramayan ke sarg 6, 7 shlok 1 se 8 ke sarg 9 evan shlok 1 se 8 ke sarg 15 men sundrkand men dekha ja sakta hai. ajakal ham yah tark karte hain ki shahar men jansankhya kafi adhik barh gai hai. iska tatparya yah nahin hai ki niyamak pradhikaran jaise-taise nirman ki anumti de.
drirh evan khuli mansikta vale log jo vastushastra ko mante hain unhen yojna vibhag men jo ki nirman ka puri tarah niyantran karta hai, bina kisi dar, bhay evan hichak ke adhikariyon ko apni vastu sammat yojna prastut karni chahie. yadi aisa kiya jata hai to adhikari bhi in baton ki avhelna nahin kar paenge. jo log grih athva bhavan ka nirman karna chahte hain ve is bat ko age barhaen tatha vastunurup nirman ke lie larai laden.
ek bar yadi shuruat hogi to yah bat dhire-dhire pure desh men lagu ki ja sakegi. mandir nirman men bhi vastushastra tatha agmshastra ka anupalan nahin kiya jata. kai prakar ke agmshastra hain. shaivagam, vaikhanas agam, panchratragam kuchek udaharan hain. mandiron men murti nirman ke lie agmshastra ke sath shilpashastra ka bhi anupalan kiya jana chahie. ye sabhi svatantra shastra hain. in shastron ka yahan ullekh pathkon ko hamari mahimapurn evan samriddh paranpra evan sanskriti ko samjhane ke uddeshya se kiya gaya hai.
prachin sahityon ka adhyayan jismen jyotish shastra, chikitsa shastra evan vastu shastra ityadi sannihit hain, hamare prachin rishiyon ki dur drishti ka rahasyodghatan karte hain jiska adhar kafi gahra tha tatha jivan ki vastavikta evan mulyon ke sath antrangta se jura hua tha jo ki adhunik samay men svapn men bhi nahin socha ja sakta hai.
hindu pranali ka savdhanipurvak parikshan jo ki vastushastra men hinduon ki upalabdhiyon ko samjhne ke lie avashyak hai, yah prakat karta hai ki ye sare kriya-kalap bilkul satik evan sakaratmak rup se vaigyanik the, jinka pramukh lakshya adhyatmik tha tatha mahatvapurn staron par rajnitik karnon se yah beriyon men bandh gaya. yadyapi ki avbodhan, paryavekshan evan shodh sachchai ko janne ke mahatvapurn adhar hain kintu vaigyanikta ke nam par avashyak chijon ka bahishkar kar dene se jyotish, vastu adi vishyon ka vikas avruddh hota chala gaya.
aj ham aise logon se ghire hain jo ekmatra vaigyanik paddhati ke kattar samarthak hain. jo koi bhi imandari se is samaj se bahar akar adhyatmik vaigyanikta ki bat karta hai unhen log andhvishvasi kahte hain. jaisa ki hvait hed ne kaha hai: ‘hamare vaigyanik jo apni paranpra nishtha men kaid hain ve kisi bhi chij ko jo unke tark men uchit nahin baithta uski avhelna kar rahe hain tatha apni andhi pranali men hi khoe hue hain.
’ gaililiyo, deskatars evan nyutan ke samay se hi pashchatya vaigyanik sanskriti se bharat men sanshay utpann hua hai tatha bhartiya adhunik tarkik gyan se digbhramit hue hain. vastunishthata evan parimanan ke chakkar men antaprragya evan vishynishth gyan ki puri tarah se avhelna hui hai. angeraji bhasha men shikshit anek bhartiya jab apni uchch bauddhik yogyata ke star ko pradarshit karte hain to ve samanyatah apni svayan ki vaigyanik evan adhyatmik virasat ko bhul jate hain jiska ek mahatvapurn ang vastu hai.
inmen se kai chaitanya nahin hain kyonki unhen nahin parhaya gaya hai athva unhonne nahin sikha hai ki yah prachin bhartiyon ka hi maulik yogdan tha jisse am vishay evan khasakar vigyan bhi prachlit hue kintu yah pashchatya prabhav se svatantra raha. jab kabhi bhi jyotish, vastu, prashn ityadi ke mahatva ki bat ki jati hai to vivadaspad evan apmanajanak vichar vaigyanikta evan tarkikta ke nam par in vishyon ke lie prastut kie jate hain.
virodhabhas yah hai ki in alochkon men se hi kai log svayan jyotish evan vastu ke sharan men ate hain jab unka svayan ka hit shamil hota hai. ek or tarkikta evan vishleshnatmakata ke bich yah bhed tatha dusri or antaprragya evan gyan kabhi bhi prachin bhartiya chintan ka charitrachitran nahin karta hai.
hamen samjhna chahie ki vaigyanikon ke dvara kisi bhi karya ka adhar tatha use kanun ke sangyan men lana sarvasammat nahin raha hai. iska udaharan 16vin sadi men yurop men dekha ja sakta hai jab charch ki pradhanta thi tatha gaililiyo ne ek aise siddh ant ki vyakhya ki jo us samay ke vaigyanikon ko manya nahin tha tatha iske lie unhen dand mila.
saubhagya se hamen yah bhay nahin hai ki hamare sath bhi aisa hoga kyonki ae din vaigyanikon ke davon par prashn chihn lagte rahte hain. ham us dharti ke nivasi hain jahan do hajar varsh purva bhi charvak (bhautikvadi evan nastik) tatha acharyagan donon ek sath rahte the tatha aksar in donon ke bich bauddhik yuddh chalta rahta tha tatha anttah charvakvadi vichardhara ka shaman hua. atah yah sabhi bhartiya deshabhakton ki jimmevari hai ki ve apne prachin vaigyanik virasat ka adhyayan karen, ise samjhen tatha is par garva mahsus karen.
adhunikta ke nam par inka bahishkar n karen. rishiyon evan adhunik vaigyanik vichardhara ke bich mahatvapurn antar yah hai ki pahla atyadhik vishad, akhand, pavitra evan adhyatmik hai jabki dusra asthayi, bhanjak, laghukrit evan yantrik hai. bhartiya paranpra ke anusar 18 rishiyon jaise bhrigu, atri, vashishth, vishvakarma, maya ityadi ne vastu vigyan ki sthapna ki hai. anek mahatvapurn granthon men se vishvakarma vastushastra, samrangan sutradhar, mandn-sutradhar, rajsinh vastu, diparnav, shilparatn evan mayamat ki ganna hoti hai.
dusri bhi anya rachnaen hain jinka adhar samanyatah koi dusre shastriya granth hain. vastu ka ullekh agmon men bhi hua hai jaise - karruk agam, suprabhed agam, vaikhanas agam ityadi tatha tantrik granthon jaise -hayshirsh tantra, kiranas tantra, evan puranon jaise- agni puran, matsya puran evan vishnudharmottar puran men bhi vastu ka ullekh hua hai.
yahan yah ullekh karna ashcharyajanak pratit hota hai ki dae. raebart pinoti pp jo ki ek italvi vaigyanik the, inhonne valrd spes kaenfrens men yah ullekh kiya ki vastu ke shastriya granth samrangan sutradhar men 230 dohe sirf viman ke nirman ke siddhanton ki tatha shanti evan yuddh men unke upyog ki vyakhya karte hain.
dae. pinoti ne kaha ki hindu granthon ka parikshan karna adhik tarkasangat hoga n ki is paranpra ko sirf andhvishvas kahakar asvikar kar dena. vastu ke siddhant kamobesh sanpurn bharat men ek jaise hain jinki maujudgi anginat varshon se rahi hai tatha jo sanskritik ekta ke chihn hain. vastu ne hajaron varshon se apni paranpra ko jivant rakha hai tatha yah aj bhi utna hi tarkasangat evan mahatvapurn hai jitna ki yah apne udbhav kal men tha. jain evan bauddh dharm ke bhi apne vastu granth hain jinmen gautmiyam, bauddh matam evan chaitya mahatvapurn hain. vastu shilp ki paranpra maulik rup men vishuddh rup se bhartiya hai.
jivan men jarurat hai jyotishiya margadarshan ki? abhi bat karen fyuchar point jyotishiyon se!