manav jivn: manav jivan samasya evan sankton ki satya katha hai. ismen aisa koi sthan ya kshan nahin, jab manushya ke samne koi n koi samasya ya sankat nit nai apda ya vipatti ke rup men khara n ho. isilie hamare jivan men kashton evan dukhon ka silsila bar-bar evan lagatar chalta rahta hai. is sansar men chahe koi raja ho ya rank, pir ho ya fakir, gyani ho ya agyani, sanpann ho ya vipann, agra ho ya pichra-aisa koi vyakti nahin, jiske jivan men samasya ya sankat n ate hon. manushya apni puri shakti evan buddhi lagakar saflta evan nishnichtta chahta hai.
kintu vah usko milti nahin. gyan evan vigyan ne manav jivan men sukh-suvidha jutane ke lie hajaron-lakhon varshon se bhagirath prayatn kie hain. kintu parinam, dhak ke tin pat hai. apda evan vipdaon ka yah silsila hamari jindgi ka aisa lailaj marj hai, ki iski jitni hava ki jati hai yah utna hi barhta jata hai. prakritik apdaen: manav matra ko apne jivan men anek prakritik apdaon se jujhna parta hai, jinmen ativrishti, anavrishti, akal, barh evan bhuchal adi pramukh hain.
in prakritik apdaon ko rokne ka koi bhi upay nahin hai. kintu inka pahle se purvanuman ho jae, to in apdaon se bachav ka prabandh kiya ja sakta hai. iske lie inke sahi-sahi karnon aur uski samagra prakriyaon ko janna avashyak hai kyonki jab tak kisi samasya ke sahi karan ki jankari nahin ho jati, tab tak uske bachav ka prabandh nahin ho sakta. sabse bari prakritik apda: hamara desh krishi pradhan desh hai aur hamari puri ki puri artha-vyavastha krishi utpadan par adharit hai. hamare desh men sinchai ke simit sadhan hone ke karan kheti barsat par nirbhar karti hai.
yadi kisi sal achchi barsat ho jae, to desh khushhal ho jata hai anyatha varsha ki kami se sukha evan akal aur adhik varsha hone par barh ka khatra bana rahta hai. rajasthan ki janta dasiyon varrshane se sukhe evan akal se jujh rahi hai atah rajasthan aur jaypur men prakritik apdaon ke karnon ka vichar karte samay yahan ke sukhe evan akal par vichar karna atyavashyak hai. karan evan uske bhed: kisi bhi samasya ka nirakaran karne ke lie uske karnon ka nirdharan karna avashyak hota hai. karan usko kahte hain, jo karya ya ghatna se pahle nishchit rup se vidyaman ho aur jiske bina karya ya ghatna ghatit n ho sakti ho.
yah karan tin prakar ka hota hai- samvayi, asmvayi evan nimitt. jo karan svayan karya ya ghatna ke rup men parinat ho jata hai, vah samvayi karan kahlata hai, jaise matka banane ka karan hai mitti aur kapra banane ka karan hai dhaga kyonki mitti ke bina matka aur dhage ke bina kapra nahin ban sakta. yah mitti svayan sanche men dhalakar matka banti hai atah yah matke ka samvayi karan hai. jiski sahayta se karya hota hai vah asmvayi karan kahlata hai, jaise matka banane ke lie chak or danda tatha kapra banane ke lie kargha. mitti hone par bhi yadi chak, danda adi n ho, to matka nahin ban sakta aur dhaga hone par bhi yadi lum evan gittak n hon to kapra nahin ban sakta.
isilie chak evan danda matka banane ke aur lum evan gittak kapra banane ke asmvayi karan hain. tisra aur sabse mahatvapurn karan nimitt karan hota hai. jo kisi bhi karya ya ghatna ki samast prakriya ka sanyojan karta hai, vah us karya ka nimitt karan kahlata hai, jaise matka banane ki prakriya men kumhar, kapra banane ki prakriya men julaha aur khana banane ki prakriya men rasoiya nimitt karan hain kyonki inke bina ye karya nahin ho sakte. barsat ke karn: vaidik chintndhara ke anusar bhumandal par hone vali barsat ke bhi tin karan mane gae hanai
- prakriti, paristhiti evan samay ya kal. barsat ka samvayi karan hai
- prakriti, uska asmvayi karan hai
- paristhiti evan uska nimitt karan hai samay ya kal. prakriti: ritu chakra ka mul karan ya samvayi karan prakriti hai. yah svabhav se hi viruddh dharmashrayi hai arthat yah paraspar virodhi gun-dharmon ko dharan karti hai. isilie yah kabhi grishm ke saman tej garmi, to kabhi shishir ke saman karake ki sardi se kanpkanpa deti hai. jivan men jaise sukh-dukh, hani-labh, jayoprajay, man-apman adi paraspar virodhi tatva sath-sath evan lagatar chalte rahte hain, usi prakar din-rat evan sardi, garmi aur barsat bhi lagatar chalte rahte hain. is jagat ki gatishilta men prakriti ka viruddh dharmashrayatva sabse bara karan hai. yah prakriti barsat ka samvayi karan hai. atah yah anya karnon ki sahayta se svayan varsha ka rup dharan kar leti hai. yah margashirsh adi char mason men varsha ka garbhadharan karti hai.
chaitra adi char mason men varsha ke garbh ko pusht karti hai aur shravan adi char mason men lagatar varsha karti hai. yah is upmhadvip men hone vali varsha ka naisargik svabhav hai. mahadvipon men hone vali varsha ka karan bhi vahan ki prakriti hai kintu vah hamare mahadvip se kuch thori si bhinn hoti hai. jaisa antar bhartiya nasla aur yuropiya nasla men paya jata hai, lagabhag vaisa hi antar un donon deshon ki varsha aur uski prakriti men paya jata hai. vaidik jyotish men is prakriti ka suchak sanvatsar mana gaya hai.
sanvatsar shabd ka arth hai, ‘san vasanti ritvo yantra’ arthat jismen rituen nivas karti hon, usko sanvatsar kahte hain. kyonki prakriti men bhi ritu chakra rahta hai aur vahi ritu chakra sanvatsar men rahta hai atah jyotish shastra ke acharyon ne sanvatsar ko prakriti ka suchak man kar, sanvatsar ke dvara, sanvatsar ke vas ke dvara aur rohini ke vas ke dvara varsha aur uski matra ka nirdharan karne ka safal prayas kiya hai. paristhiti: hamare charon or vidyaman vatavaran paristhiti kahlata hai. ismen badal, bijli, hava, vayumandliya dab, pashu, pakshi, jiv, jantu, vriksh, vanaspati, indra dhanush, digdah, nirghat, rajovrishti adi sabhi akashiya evan bhumandliya lakshan samahit rahte hain.
paristhiti men vidyaman inhin akashiya evan bhumandliya lakshanon ke adhar par dakshin bharat men kartik adi char mason men tatha uttar bharat men margashirsh adi char mason men varsha ke garbh dharan ka vichar, usse agle char mason men varsha ki garbh ki pushti tatha usse agle char mason men varsha evan uski matra ka nirdharan hota hai. margashirsh adi mason men uttar, ishan ya purva ki shital evan mand hava chalti ho, nirmal akash men chikne badal faile hon, badlon ki lukachipi men chandrama ho, chamkile tare hon, sandhya ke samay indra dhanush dikhlai para ho aur meghon ki garjana madhur ho, to aisi paristhiti men varsha ka garbhadharan hota hai. yadi varsha ke garbhadharan ke samay ulkapat, digdah, nirghat, rajovrishti, indra dhunash ya grahyuddh ho jae, to in chah karnon se varsha ka garbhapat ho jata hai.
ye chah karan anavrishti ke hetu hote hain. yadi varsha ke garbh dharan ke dinon men bagair karak ke bijli, shital hava, surya evan chandrama ke binb par parivesh, halki chinta-chanti ho, badal chikne hon aur ghar men shishu pulkit hokar khelte hon to varsha ke garbh ki pushti hoti hai. yadi vaishakh evan jyeshth mas men achchi garmi pare aur asharh shukla pratipda ko din-rat garmi rahe arthat bunda-bandi n ho, to varshakal men achchi barsat hoti hai. jis din varsha ka garbhadharan hua ho, usse 195ven din arthat thik sarhe chah mahine bad varsha hoti hai.
yadi shukla paksh men garbh dharan kiya ho, to krishnapaksh men aur yadi krishn paksh men garbhadharan kiya ho, to shukla paksh men varsha hoti hai. din men garbh dharan karne par ratri men aur ratri men garbhadharan karne par din men varsha hoti hai. kal: kal varsha ka nimitt karan hai. yahi vastutah varsha ka sutradhar hai. jaise kumhar ke bina matka, julahe ke bina kapra aur rasoiye ke bina khana nahin ban sakta vaise hi kal ke bina varsha nahin ho sakti. bhartiya jyotish ke anusar mesh adi dvadash rashiyon men surya adi navagrahon ke paribhraman ko kal kahte hain. jaise hamare hath par bandhi hui ghari ke dayal par tin suiyon ke paribhraman se hamen ghanta, minat evan samay ke rup men kal ki jankari milti hai u
prakar surya ke barah rashiyon ke yog se varsh ki, ek rashi ke yog se mas ki aur ek ansh ke yog se din ki jankari milti hai. is prakar mesh adi rashiyon men surya adi grahon ka paribhraman ‘kal’ kahlata hai aur yah kal ya rashi vishesh men grah vishesh ki sthiti ke rup men banne vale grahyog varsha ke nimitt karan hote hain. isilie varsha aur uski matra ka nirdharan is shastra men grahon ke vividh yogon ke dvara kiya jata hai. jyotishshastra men varsha uski matra evan fasal ka gyan karne ke lie varsh ke dash adhikariyon men se raja, mantri, sarpesh, dhanyesh, meghesh evan falesh ka vichar kiya jata hai. sath hi surya ke adrra nakshatra men pravesh se bhi varsha evan subhiksh ka vichar kiya jata hai. adrra nakshatra men surya ke rahne par nari vedh ho to varsha hoti hai.
us samay jis nari men chandrama ho usmen shubh grahon ke hone se achchi varsha hoti hai aur pap grahon ke hone se alp vrishti hoti hai. surya evan chandrama stri evan purush sangyak nakshatron men hon to varshakal men achchi varsha hoti hai. mangal ke ayan parivartan ke samay, budh ke rashi parivartan ke samay, guru ke uday ke samay, shukra ke ast ke samay aur shani ke sankraman, uday evan ast tinon ke samay men varsha hoti hai. prayah sabhi grahon ke uday evan astakal men, ayan sankramnkal men aur vakrataranbh evan vakratakal men un grahon ke jaliya rashi men hone par varsha hoti hai. krur grah atichari hone par alpavrishti karte hain kintu shubh grah atichari hone par sukha parta hai aur yadi shukra evan shani ek rashi men ast ho jaen, to durbhiksh parta hai. guru ke atichari hone par yadi shani vakri ho jae to sukha evan durbhiksh parta hai. krur grahon ke vakri hone se sukha aur shubh grahon ke vakri hone se barsat hoti hai. vi.san. 2063 ka mulyankn: varsha ke purvokt trividh karnon ke adhar par vi.san. 2063 men bharatavarsh men hone vali varsha ka purvanuman evan mulyankan kiya ja sakta hai.
varsha ka samvayi karan hai prakriti, jisko jyotishshastra men sanvatsar kahte hain, kyonki rituchakra ismen hi vas karta hai. is varsh men ‘vikari’ namak sanvatsar hai. iska fal hai- ‘‘vikaryande'khila loka sarogaah vrishtipirit. purvan sasyaflan svalpan bahulan chapran falam..’’
û vikar jismen ho vikari kahlata hai. jis kal men uska apni rituon ke gun-dharmon se ayog, atiyog ya mithya yog ho, vah vikar kaha jata hai. udahrnarth garmi ke samay men garmi ka n parna, bahut jyada parna ya kabhi garmi aur kabhi barsat ka hona vikar hai. isi prakar varsha ke samay men varsha n hona, kabhi-kabhi ativrishti hona aur kabhi-kabhi sardi, garmi evan barsat hona vikar hai. is prakar is varsh men rituchakra ke asamanya hone se logon ka svasthya garabar rahega. kahin alpavrishti, kahin adhik vrishti, kahin sukha to kahin barh ka prakop rahega. kharif ki paidavar kam hogi kintu rabi ki fasal achchi hogi.
û kal se varsha ka nirdharan karne ka dusra upakaran hota hai rohinivas. iska nirnay karna hamesha se vivadaspad hai. iska nirnay karne ke lie jainmuni meghvijygni dvara virchit ‘varshabodh’ ke do bhinna-bhinn sanskaran milte hain jinmen se ek ka nam ‘megh mahody’ aur dusre ka nam ‘varsh prabodh’ hai. megh mahadey men shlokon ki sankhya varsh prabodh se lagabhag tin guni hai. inmen se megh mahoday ke sanpadak pan. bhagvan das jain hain aur varsh prabodh ke sanpadak jaypur ke shrihnuman prasad hain. megh mahoday ke anusar mesh sankranti ke din ke nakshatra se do nakshatra samudra men aur usse age ek-ek nakshatra tat, sandhi, parvat, sandhi evan tat men sthapit kiya jata hai. is prakar abhijit sahit ganna karne par jahan rohini nakshatra ata ho, vahan rohini ka vas hota hai. is varsh mesh sankrati ke din chitra nakshatra hone se megh mahoday ke anusar rohini ka vas parvat par hai. varsh prabodh ke anusar mesh sankranti ke din ke nakshatra se do nakshatra samudra men, agrim do nakshatra tat men, agrim ek nakshatra parvat par aur usse agrim do nakshatra sandhi men hote hain. is prakar abhijit sahit ganna karne se jahan rohini nakshatra parta ho vahan rohini ka vas hota hai. is varsh mesh sankranti ke din chitra nakshatra hone se varsh prabodh ke anusar bhi rohini ka vas parvat par hi hai. yah ek sukhad ashcharya hai. iska fal alpavrishti ka yog hai. ‘‘rohini nam nakshatran parvatasthan yada bhavet. vrishit hanistada kshetra sarvasasyavinashni.’’ vastutah rohini vas ke anusar ativrishti, anavrishti, khandvrishti evan samanyavrishti ka nirnay karte samay jyadatar in donon granthon ke adhar par rohini vas ka nirnay bhinna-bhinn milta hai. is vishay men shodh ke dvara koi ekamat tay karna jaruri hai.
û varsha aur uski matra ko tay karne ka tisra upakaran hai sanvatsar ka vas. is varsh sanvatsar ka vas rajak ya dhobi ke ghar hai aur dhobi ke ghar sanvatsar ka vas hone par achchi varsha hoti hai.
û varsha aur uski matra ko tay karne ka chaitha upakaran hai is varsh ka megh. is varsh avartak adi chaturvidh meghon men ‘pushkara’ namak megh hai. iska fal-‘pushkare khandavrishtiah syat’ arthat pushkar megh bhumandal ke ek khand men ativrishti, dusre khand men alpavrishti evan kahin-kahin anavrishti ya sukha dalta hai. paristhitigat mulyankn: varsha ka asmvayi karan paristhiti hai, jisko jyotish shastra ki bhasha men akashmandal evan bhumandal ke lakshanon ke nam se jana jata hai. in lakshanon ke adhar par varsha ka garbh sanbhav, varsha ka garbhadharan, uski pushti evan garbhasrav adi ka vichar kiya jata hai. svatantrata se purva rajyashrit jyotishi is karya ko bari dakshata evan tatparata se karte the. kintu svatantrata ke bad rajyashray samapt hone ke karan in lakshanon ke vichar ki ghor upeksha chal rahi hai. aj aisi koi sanstha nahin hai, jo varsha ke in akashiya, bhumandliya, jivjantu evan vanaspatigat lakshanon ka vidhivat vichar karti ho. vastutah is vishay men samvet rup se miljul kar shodh yojna banakar shodhkarya karne ki avashyakta hai. kalagat mulyankn: varsha ka nimitt karan hai kal ya samay. mesh adi dvadash rashiyon men grahon ke paribhraman ko kal kahte hain. atah grah aur grah yogon ke dvara varsha ka jo mulyankan kiya jata hai, vah kalagat mulyankan kahlata hai.
raja guru-‘‘guraunripe varshati kamdanjlan. mantri shukra-bhavtidhanya samarthataya sukhan janpdeshu jalan sarito'dhikam.’ nadiyon men barh. kharib sasyesh-surya-achchi varsha kintu fasal ka nuksan. dhanyesh shani-alpavrishti, durbhiksh meghesh guru-‘gururpi priyavrishtikrahsda’. achchi varsha falesh budh-falon ki paidavar tatha varsha achchi. akhaitij rohini n hoi, paush amavas mul n joi. rakhi shravno hin vicharo, kartik punyo krittika taro. mahimah khalbli prakashai, kahai bhaddali sakh vinashai.u