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Pratyaksha Pramana (Samskrit: प्रत्यक्षप्रमाणम्) refers to direct perception; sense-perception, seeing with one's own eyes or direct observation as a means of acquiring valid knowledge. Broadly translated as perception in the English language, it is extensively discussed in Indian traditional texts as a means of acquiring valid knowledge, also called [[Pramana (प्रमाणम्)|Pramana]]. Observation or Pratyaksha is viewed as the primary guideline for correct knowledge at the practical level in most schools of Indian thought. At the practical level, the following six are accepted as means to knowledge (pramana): direct perception (pratyaksha), inference (anumana), verbal testimony (shabda), comparison (upamana), non-apprehension (anupalabdhi) and postulation (arthapatti). However, while accepting the utility of observation in the search for knowledge, it was not considered as the ''only'' source of knowledge as did the Charvakas and logical positivists.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 24</ref><br />
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In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref><br />
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== Introduction ==<br />
Perception refers to the way sensory information is organized, interpreted, consciously experienced and processed by the nervous system. Perception includes psychological processes that take place in the mind based on external sensory inputs and/or internal experiences and thoughts. Sensory systems provide important information about our surroundings. This information used to successfully navigate and interact with our environment so that we can find nourishment, seek shelter, maintain social relationships, and avoid potentially dangerous situations.<ref>Introduction to Psychology course on NPTEL (Chapter: Sensation and Perception)</ref><br />
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== Etymology ==<br />
The word [[Perception]] has come to be used to explain the Samskrit term Pratyaksha. The word Pratyaksha consists of the prefix 'प्र - pra' and the noun 'अक्ष - aksha' used in the meaning प्रतिगतमक्षि इन्द्रियं यत्र । that which goes along with the eye-sense organ, as in Shabdhakalpadhruma, it means इन्द्रियग्राह्यम् । According to Amarakosha it means ऐन्द्रियकम् । इत्यमरः । that which is related to sense organs.<ref>Shrimad Amarsingha (Reprint 2016) Amarkosha Tritiya Kanda, Vishesyanigna varga (3.1.78) Varanasi: Chaukhambha Sanskrit Sansthan (Page 507)</ref> <br />
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Pratyaksa is defined by Monier Williams<ref>Williams, M. (1872). A Sanskrit-English Dictionary. Oxford, London: The Clarendon Press (Page 611)</ref> as ’present before the eyes,’ hence ‘visible,’ ‘perceptible," ‘direct perception,' ‘apprehension by the senses’ and Pramana is defined as the ‘mode of proof.’ V.S. Apte, in not dissimilar manner, renders pratyaksa as ‘cognizable by an organ of sense', “apprehension by the sense,’’ “considered as a pramana or mode of proof.”<br />
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== Definitions ==<br />
The terms defining perception and pratyaksha pramana differ while characterizing the Advaitic concept. The terms ‘perceptible’, ‘direct perception’, and ‘mode of proof' are strictly the only ones that apply to its definition of perception (pratyaksa), the rest are in need of qualification as they apply to one aspect of perception only. More precisely, the terms ‘given to senses', ‘cognized by any organ of sense’, ‘present before the eye’, ‘visible’ are inadequate depictions of, and grossly limit the scope of pratyaksa in Advaita.<ref>Billimoria, Purusottama. ''[https://www.researchgate.net/publication/270239580_Perception_Pratyaksa_in_Advaita_Vedanta Perception (Pratyaksha) in Advaita Vedanta.]'' Philosophy East and West, Vol. 30, No. 1 (Jan., 1980), pp. 35-44</ref><br />
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In Charaka Samhita we find the definition of Pratyaksha Pramana as follows<br />
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आतमेन्द्रियमानोर्थानां सन्निकर्षात्प्रवर्तते । व्यक्ता तदात्वे या बुद्धिः प्रत्यक्षं सा नीरूच्यते । (Char. Samh. <br />
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== References ==<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136089Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T14:49:50Z<p>Fordharma: /* शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts */</p>
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
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* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
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It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
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अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
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शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
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शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
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These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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{| class="wikitable"<br />
|+Planets, Diseases and Affected Bodyparts<br />
!Planet<br />
!Bodypart<br />
!Diseas<br />
|-<br />
|Surya (सूर्य) Sun<br />
|Head (सिर), Heart (हृदय), Right Eye (ऑंख(दायीं)), Mouth (मुख), Moles (तिल्ली), Throat (गला), Head (मस्तिष्क), Gallbladder (पित्ताशय), Bones (हड्डी), Blood (रक्त),Lungs (फेफडे), Breast (स्तन)।<br />
|Head, heart related diseases, high blood pressure (उच्च रक्तचाप), abdominal disorders (उदरविकार), Meningitis (मेननजाइटिस), epilepsy (मिरगी), headache (सिरदर्द), eye disorders (नेत्रविकार), fever (बुखार)।<br />
|-<br />
|Chandra (चन्द्र) Moon<br />
|Chest (छाती), saliva (लार), uterine (गर्भ), water (जल), blood (रक्त), lymph (लसिका), glands (ग्रन्थियॉं), Phleghm (कफ), Urine (मूत्र), Mind (मन), Left eye (ऑंख(बायीं)), Abdomen (उदर), Ovary (डिम्बग्रन्थि), Reproductive organs in women (जननाङ्ग(महिला))।<br />
|Diseas of eye (नेत्ररोग), Hysteria (हिस्टीरिया), Cold (ठंड), Phleghm (कफ), Abdominal diseases (उदर-रोग), Asthma (अस्थमा), Diarrhoea (डायरिया), Dysentry (दस्त), Mental diseases (मानसिक रोग), Female reproductive system diseases (जननाङ्ग रोग (स्त्रियोचित)), Madness (पागलपन), Cholera (हैजा), Tumors (ट्यूमर), Dropsy (ड्रॉप्सी)।<br />
|-<br />
|Mangal (मंगल) Mars<br />
|Bile (पित्त), मात्रक, Muscle (मांसपेशी), Tongue (स्वादेन्द्रिय), Muscular system (पेशीतन्त्र), Fiber (तन्तु), External reproductive organs (बाह्य-जननाङ्ग), Prostrate (प्रोस्टेट), Kidneys (गुदा), Blood (रक्त), Bones and Bone marrow (अस्थि-मज्जा), Nose (नाक), Veins (नस), Tissues (ऊतक)।<br />
|High fevers (तीव्र ज्वर), headache (सिरदर्द), achne (मुँहासे), Chickenpox (चेचक), Wounds (घाव), Burns (जलन), Cuts (कटना), hemorrhoids (बवासीर), canker (नासूर), Sinus (साइनस), Miscarriage (गर्भपात), Anemia (रक्ताल्पता), Abscess(फोड़ा), Paralysis (लकवा), Paralaysis (पक्षाघात), Polio (पोलियो), Neck diseases (गले-गर्दनके रोग), Hydrocele (हाइड्रोसील), Hernia (हर्निया)।<br />
|-<br />
|बुध<br />
|स्नायु-तन्त्र, जीभ, ऑंत, वाणी, नाक, कान, गला, फेफडे।<br />
|मस्तिष्क-विकार, स्मृतिहास, पक्षाघात, हकलाहट, दौरे आना, सूँघने, सुनने अथवा बोलनेकी शक्तिका ह्रास।<br />
|-<br />
|बृहस्पति<br />
|यकृत् , नितम्ब, जॉंघ, मांस, चर्बी, कफ, पॉंव।<br />
|पीलिया, यकृत्-सम्बन्धी रोग, अपच, मोतियाबिन्द, रक्तकैंसर, फुफ्फुसावरण, शोथ, वात, बादी, उदर-वायु, तिल्ली-कष्ट, साइटिका, गठिया, कटिवेदना, नाभि-चलना।<br />
|-<br />
|शुक्र<br />
|जननाङ्ग, ऑंख, मुख, ठुड्डी, गाल, गुर्दे, ग्लैण्ड, वीर्य।<br />
|काले-नीले धब्बे, चमड़ीके रोग, कोढ़, सफेद दाग, गुप्ताङ्गरोग, मधुमेह, नेत्ररोग, मोतियाबिन्द, रक्ताल्पता, एक्जिमा, मत्ररोग।<br />
|-<br />
|शनि<br />
|पॉंव, घुटने, श्वास, हड्डी, बाल, नाखून, दॉंत, कान।<br />
|बहरापन, दाँत-दर्द, पायरिया, ब्लडप्रेशर, कठिन उदरशूल, आर्थराइटिस, कैंसर, स्पांडलाइटिस, हाथ-पाँवकी कँपकपाहट, साइटिका, मूर्च्छा, जटिल रोग।<br />
|-<br />
|राहु, केतु<br />
|राहु मुख्यतः शरीरके ऊपरी हिस्से और केतु निचले धडको बतलाते हैं।<br />
|प्रायः ये दोनों ग्रह क्रमश: शनि और मंगलके अनुरूप रोग-व्याधि देते हैं या जिस राशि-भावमें बैठते हैं, उसके अनुरूप रोग-व्याधि देते हैं। राहु, केतुसे सम्बन्धित रोगकी पहचान प्रायः कठिनाईसे हो पाती है।<br />
|}<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वङ्क्षणानाह (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Reverse direction of vata)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता (Kyphosis)<br />
* २५. वामनत्व (Dwarfism)<br />
* २६. त्रिकग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. बाहुशोष (Wasting of arm)<br />
* ३६. ग्रीवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Cracking Pain in jaw)<br />
* ४०. ओष्ठभेद (Cracking Pain in lips)<br />
* ४१. अक्षिभेद (Cracking Pain in eyes)<br />
* ४२. दन्तभेद (Cracking Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hard of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in frontal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन (Cracking of scalp)<br />
* ६४. आदिंत (Fascial paralysis)<br />
* ६५. एकाङ्गरोग (Monoplegia)<br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वेपथु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Depression or Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावारुणावभासता (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थितचित्तत्वं (Unstable mind)}}<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
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* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
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# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
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There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136088Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:34:39Z<p>Fordharma: /* कफजन्य व्याधयः || Kaphajanya Diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
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* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
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It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
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अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
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शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
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शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
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These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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'''Tabular information is missing'''<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वङ्क्षणानाह (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Reverse direction of vata)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता (Kyphosis)<br />
* २५. वामनत्व (Dwarfism)<br />
* २६. त्रिकग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. बाहुशोष (Wasting of arm)<br />
* ३६. ग्रीवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Cracking Pain in jaw)<br />
* ४०. ओष्ठभेद (Cracking Pain in lips)<br />
* ४१. अक्षिभेद (Cracking Pain in eyes)<br />
* ४२. दन्तभेद (Cracking Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hard of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in frontal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन (Cracking of scalp)<br />
* ६४. आदिंत (Fascial paralysis)<br />
* ६५. एकाङ्गरोग (Monoplegia)<br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वेपथु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Depression or Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावारुणावभासता (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थितचित्तत्वं (Unstable mind)}}<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
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* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136087Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:34:02Z<p>Fordharma: /* पित्तजन्य व्याधयः || Pitta-janya Diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
<br />
* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
<br />
== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
<br />
== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
<br />
== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
<br />
निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
<br />
# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
<br />
Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
<br />
We can consider these diseases in detail as follows:<br />
<br />
Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
<br />
# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
<br />
Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
<br />
# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
<br />
The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
<br />
== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
<br />
'''Tabular information is missing'''<br />
<br />
According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
<br />
# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
<br />
=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
<br />
* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
<br />
Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
<br />
=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वङ्क्षणानाह (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Reverse direction of vata)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता (Kyphosis)<br />
* २५. वामनत्व (Dwarfism)<br />
* २६. त्रिकग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. बाहुशोष (Wasting of arm)<br />
* ३६. ग्रीवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Cracking Pain in jaw)<br />
* ४०. ओष्ठभेद (Cracking Pain in lips)<br />
* ४१. अक्षिभेद (Cracking Pain in eyes)<br />
* ४२. दन्तभेद (Cracking Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hard of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in frontal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन (Cracking of scalp)<br />
* ६४. आदिंत (Fascial paralysis)<br />
* ६५. एकाङ्गरोग (Monoplegia)<br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वेपथु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Depression or Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावारुणावभासता (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थितचित्तत्वं (Unstable mind)}}<br />
<br />
These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
<br />
=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
<br />
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* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
<br />
Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
<br />
=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
<br />
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* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
<br />
On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
<br />
Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
<br />
स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136086Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:33:27Z<p>Fordharma: /* वातजन्य व्याधयः || Vata-janya diseases */</p>
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
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* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
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It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
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अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
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शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
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शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
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These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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'''Tabular information is missing'''<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वङ्क्षणानाह (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Reverse direction of vata)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता (Kyphosis)<br />
* २५. वामनत्व (Dwarfism)<br />
* २६. त्रिकग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. बाहुशोष (Wasting of arm)<br />
* ३६. ग्रीवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Cracking Pain in jaw)<br />
* ४०. ओष्ठभेद (Cracking Pain in lips)<br />
* ४१. अक्षिभेद (Cracking Pain in eyes)<br />
* ४२. दन्तभेद (Cracking Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hard of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in frontal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन (Cracking of scalp)<br />
* ६४. आदिंत (Fascial paralysis)<br />
* ६५. एकाङ्गरोग (Monoplegia)<br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वेपथु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Depression or Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावारुणावभासता (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थितचित्तत्वं (Unstable mind)}}<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
<br />
Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
<br />
=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
<br />
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* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
<br />
On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
<br />
Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
<br />
स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
<br />
== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
<br />
* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
<br />
== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136085Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:15:03Z<p>Fordharma: /* पित्तजन्य व्याधयः || Pitta-janya Diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
<br />
* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
<br />
* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
<br />
निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
<br />
# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
<br />
Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
<br />
We can consider these diseases in detail as follows:<br />
<br />
Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
<br />
# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
<br />
Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
<br />
# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
<br />
'''Tabular information is missing'''<br />
<br />
According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
<br />
# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
<br />
=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
<br />
* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
<br />
Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वक्षणान (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Misperistalsis)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता <br />
* २५. वामनत्व (Dwarfism)<br />
* २६. तृक्ग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. वाडूशोष (Wasting of arm)<br />
* ३६. ग्रवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Pain in jaw)<br />
* ४०. ओष्ठभेद (Pain in lips)<br />
* ४१. अक्षिभेद (Pain in eyes)<br />
* ४२. दन्तभेद (Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hardness of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in temporal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत <br />
* ६५. एकाङ्गरोग <br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वैपयु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावशरीर (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थित}}<br />
<br />
These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
<br />
=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
<br />
{{columns-list|colwidth=10em|style=width: 600px; font-style: italic;|<br />
* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
<br />
Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
<br />
=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
<br />
{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
<br />
On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
<br />
Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
<br />
स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
<br />
== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
<br />
* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
<br />
== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136084Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:13:57Z<p>Fordharma: /* कफजन्य व्याधयः || Kaphajanya Diseases */</p>
<hr />
<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
<br />
== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
<br />
* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
<br />
* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
<br />
== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
<br />
== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
<br />
== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
<br />
निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
<br />
# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
<br />
Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
<br />
We can consider these diseases in detail as follows:<br />
<br />
Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
<br />
# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
<br />
Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
<br />
# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
<br />
The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
<br />
== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
<br />
'''Tabular information is missing'''<br />
<br />
According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
<br />
# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
<br />
=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
<br />
* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
<br />
Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
<br />
=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वक्षणान (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Misperistalsis)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता <br />
* २५. वामनत्व (Dwarfism)<br />
* २६. तृक्ग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. वाडूशोष (Wasting of arm)<br />
* ३६. ग्रवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Pain in jaw)<br />
* ४०. ओष्ठभेद (Pain in lips)<br />
* ४१. अक्षिभेद (Pain in eyes)<br />
* ४२. दन्तभेद (Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hardness of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in temporal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत <br />
* ६५. एकाङ्गरोग <br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वैपयु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावशरीर (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थित}}<br />
<br />
These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
<br />
=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
<br />
{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
<br />
Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
<br />
=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
<br />
{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. तृप्ति (Contentment)<br />
* २. तन्द्रा (Drowsiness)<br />
* ३. निद्राधिक्य (Excess Sleep)<br />
* ४. स्तैमित्य (Rigidity/Immobility)<br />
* ५. गुरुगात्रता (Heaviness in body)<br />
* ६. आलस्य (Lassitude)<br />
* ७. मुखमाधुर्य (Sweet taste in mouth)<br />
* ८. मुखस्राव (Salivation)<br />
* ९. श्लेष्मोगिरण (Expectoration of mucous)<br />
* १०. मलस्याधिक्य (Excess accumulation of waste products)<br />
* ११. बलासक (Loss of strength)<br />
* १२. अपचन (Indigestion)<br />
* १३. हृदयोपलेप (Adherence of waste surrounding heart)<br />
* १४. कण्ठोपलेप (Adherence of waste surrounding throat)<br />
* १५. धमनीप्रतिचय (Adherence of waste in blood vessels/atherosclerosis)<br />
* १६. गलगण्ड (Goiter)<br />
* १७. अतिस्थौल्य (Morbid obesity)<br />
* १८. शीताग्निता (Decreased agni)<br />
* १९. उदर्द (Urticarial rashes)<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)(Pale look, white discolouration of urine, eyes)}}<br />
<br />
On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
<br />
Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
<br />
स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
<br />
* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
<br />
== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136083Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T12:04:12Z<p>Fordharma: /* पित्तजन्य व्याधयः || Pitta-janya Diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
<br />
* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
<br />
* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
<br />
== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
<br />
निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
<br />
# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
<br />
Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
<br />
We can consider these diseases in detail as follows:<br />
<br />
Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
<br />
# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
<br />
Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
<br />
# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
<br />
The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
<br />
'''Tabular information is missing'''<br />
<br />
According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
<br />
# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
<br />
=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
<br />
* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
<br />
Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वक्षणान (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Misperistalsis)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता <br />
* २५. वामनत्व (Dwarfism)<br />
* २६. तृक्ग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. वाडूशोष (Wasting of arm)<br />
* ३६. ग्रवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Pain in jaw)<br />
* ४०. ओष्ठभेद (Pain in lips)<br />
* ४१. अक्षिभेद (Pain in eyes)<br />
* ४२. दन्तभेद (Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hardness of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in temporal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत <br />
* ६५. एकाङ्गरोग <br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वैपयु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावशरीर (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थित}}<br />
<br />
These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. ओष (Heating)<br />
* २. प्लोष (Scorching)<br />
* ३. दाह (Burning)<br />
* ४. दवधु (Intense heat)<br />
* ५. धूमक (Fuming)<br />
* ६. अम्लक (Hyperacidity)<br />
* ७. विदाह (Burning in Mahastrotasa)<br />
* ८. अन्तरदाह (Internal Burning)<br />
* ९. अंशदाह (Burning sensation in arm)<br />
* १०. उष्माधिक्य (Hyperthermia)<br />
* ११. अतिश्वेद (Excessive sweating)<br />
* १२. अङ्गगन्ध (Foul smell in body) <br />
* १३. अङ्कावदरण (Tearing of body parts)<br />
* १४. शोणितक्लेद (Retension of metabolites in blood)<br />
* १५. मांस क्लेद (Retension of metabolites in muscles)<br />
* १६. त्वक्टाह (Burning sensation in skin)<br />
* १७. त्वगवदरण (Cracking of skin)<br />
* १८. चरमावदरण (Thickness of skin)<br />
* १९. रक्तकोष्ठ (Urticarial patches)<br />
* २०. रक्तविस्फोट (Pustules)<br />
* २१. रक्तपित्त (Bleeding disorders)<br />
* २२. रक्तमण्डल (Hemorrhagic rounded patches/echymosis)<br />
* २३. हरितत्त्व (Greenishness)<br />
* २४. हारिद्रवत्व (Yellowishness)<br />
* २५. नीलिका (Blue moles)<br />
* २६. कथ्या (Furunculosis)<br />
* २७. कामला (Jaundice)<br />
* २८. तिक्तास्यता (Bitter taste in mouth)<br />
* २९. लोहितगन्धास्यता (Blood-like smell from oral cavity)<br />
* ३०. पूतिमुखता (Foetid smell from oral cavity)<br />
* ३१. तृष्णाधिक्य (Increased thirst/Polydipsia)<br />
* ३२. अतृप्ति (Loss of contentment)<br />
* ३३. आस्यविपाक (Stomatitis)<br />
* ३४. गलपाक (Inflammation of throat)<br />
* ३५. अक्षिपाक (Inflammation of eyes) <br />
* ३६. गुदपाक (Inflammation of anus)<br />
* ३७. मेढ्रपाक (Inflammation of penis) <br />
* ३८. जीवादानं (Discharge of pure blood) <br />
* ३९. तमः प्रवेश (Darkness in front of eyes)<br />
* ४०. नेत्रमूत्रवर्चस्त्वं हरा वर्ण या पीला वर्ण (Green-yellow discoloration of eyes, urine, stool)}}<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets.<br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
<br />
'''List content is missing.'''<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
<br />
Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
<br />
स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
<br />
There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
<br />
* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
<br />
== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136082Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T10:33:04Z<p>Fordharma: /* वातजन्य व्याधयः || Vata-janya diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
<br />
* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
<br />
* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
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These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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'''Tabular information is missing'''<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> <ref>https://www.carakasamhitaonline.com/index.php/Maharoga_Adhyaya#Specific_disorders_of_Vata_dosha</ref>-<br />
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{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वक्षणान (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Misperistalsis)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता <br />
* २५. वामनत्व (Dwarfism)<br />
* २६. तृक्ग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. वाडूशोष (Wasting of arm)<br />
* ३६. ग्रवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Pain in jaw)<br />
* ४०. ओष्ठभेद (Pain in lips)<br />
* ४१. अक्षिभेद (Pain in eyes)<br />
* ४२. दन्तभेद (Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hardness of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in temporal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत <br />
* ६५. एकाङ्गरोग <br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वैपयु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावशरीर (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थित}}<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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'''List content is missing.'''<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets. <br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
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'''List content is missing.'''<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
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# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
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There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136081Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T10:31:00Z<p>Fordharma: /* वातजन्य व्याधयः || Vata-janya diseases */</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
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* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
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It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
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अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
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शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
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शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
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These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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'''Tabular information is missing'''<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> -<br />
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{{columns-list|colwidth=10em|style=width: 400px; font-style: italic;|<br />
* १. नखभेद (Cracking of nails)<br />
* २. व्यवाई / विपादिक (Cracking of soles)<br />
* ३. पादशूल (Pain in the foot)<br />
* ४. पाद भ्रंश (Foot drop)<br />
* ५. पाद सुप्तता (Numbness in feet)<br />
* ६. वात खुड्डता (Pain in ankle region)<br />
* ७. गुल्मग्रह (Stiffness in ankle region)<br />
* ८. पिण्डिकोद्वेष्टन (Cramps in calf muscle)<br />
* ९. गृध्रसी (Sciatica)<br />
* १०. जानुभेद (Tearing pain in knee)<br />
* ११. जानुविश्लेष (Dislocation of knee joint)<br />
* १२. उरुस्तम्भ (Stiffness in thigh)<br />
* १३. उरुसाद (Loss of movement in thigh)<br />
* १४. पाङ्गुल्य (Paraplegia)<br />
* १५. गुदभ्रंश (Prolapse of rectum)<br />
* १६. गुदार्ति (Pain in anus)<br />
* १७. वृषणोत्क्षेप (Pain in scrotum)<br />
* १८. शेफस्तम्भ (Stiffness in penis)<br />
* १९. वक्षणान (Sprain in groin)<br />
* २०. श्रोणिमेद (Pain in pelvic region)<br />
* २१. विड्भेद (Diarrhoea)<br />
* २२. उदावर्त (Misperistalsis)<br />
* २३. खञ्जता (Limping)<br />
* २४. कुब्जता <br />
* २५. वामनत्व (Dwarfism)<br />
* २६. तृक्ग्रह (Stiffness in sacral region)<br />
* २७. पुष्टग्रह (Stiffness in back region)<br />
* २८. पार्श्वावमर्द (Compression in sides)<br />
* २९. उदरावेष्ट (Twisting pain in abdomen)<br />
* ३०. हृन्मोह (Cardiac dysfunction)<br />
* ३१. हृदद्रव (Tachycardia)<br />
* ३२. वक्षोघर्ष (Rubbing pain in chest)<br />
* ३३. वक्षोपरोध (Constriction in chest)<br />
* ३४. वक्षस्तोद (Pain in chest)<br />
* ३५. वाडूशोष (Wasting of arm)<br />
* ३६. ग्रवास्तम्भ (Stiffness in neck)<br />
* ३७. मन्यास्तम्भ (Torticollis)<br />
* ३८. कण्ठोध्वंस (Hoarseness of voice)<br />
* ३९. हनुभेद (Pain in jaw)<br />
* ४०. ओष्ठभेद (Pain in lips)<br />
* ४१. अक्षिभेद (Pain in eyes)<br />
* ४२. दन्तभेद (Pain in teeth)<br />
* ४३. दन्तशैथिल्य (Loose teeth)<br />
* ४४. मूकत्व (Aphasia)<br />
* ४५. वाक्संग (Stammering speech)<br />
* ४६. काषायस्यता (Astringent taste in mouth)<br />
* ४७. मुख शोष (Dryness in mouth)<br />
* ४८ अरसज्ञता (Loss of taste sensation)<br />
* ४९. घ्राणनाश (Loss of smell sensation)<br />
* ५०. कर्णशूल (Earache)<br />
* ५१. अशब्दश्रवण (Tinnitus)<br />
* ५२. उच्चैश्रुति (Hardness of hearing)<br />
* ५३. बहरापन (Deafness)<br />
* ५४. वर्त्मस्तम्भ (Stiffness in eyelids)<br />
* ५५. वर्त्मसंकोच (Entropion)<br />
* ५६. तिमिर (Loss of vision)<br />
* ५७. नेत्रशूल (Pain in eyes)<br />
* ५८. अक्षिब्युदास (Squint eye)<br />
* ५९. ब्रूव्युदास (Twisting in eyebrows)<br />
* ६०. शंखभेद (Pain in temporal region)<br />
* ६१. ललाटभेद (Pain in temporal region)<br />
* ६२. शिरःशूल (Pain in head)<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत <br />
* ६५. एकाङ्गरोग <br />
* ६६. सर्वाङ्गरोग (Paraplegia)<br />
* ६७. आक्षेपक (Clonic convulsion)<br />
* ६८. दण्डक (Tonic convulsion)<br />
* ६९. तम (Feeling of darkness in front of eyes)<br />
* ७०. भ्रम (Giddiness)<br />
* ७१. वैपयु (Tremor)<br />
* ७२. जम्भाई (Yawning)<br />
* ७३. हिचकी (Hicough)<br />
* ७४. विषाद (Asthenia)<br />
* ७५. अतिप्रलाप (Excessive delirium)<br />
* ७६. रुक्षता (Roughness)<br />
* ७७. परुषता (Courseness)<br />
* ७८. श्यावशरीर (Reddish black appearance)<br />
* ७९. लाल शरीर (Reddish appearance)<br />
* ८०. अस्वप्न (Insomnia) अनवस्थित}}<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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'''List content is missing.'''<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets. <br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
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'''List content is missing.'''<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
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# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
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There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136080Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-23T10:07:11Z<p>Fordharma: added references</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
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To read this article in Hindi click on [[Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)]]<br />
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== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
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* '''Lagna''' - Lagna represents the bodily features and outward personality<br />
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* '''Surya''' - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* '''Chandra''' - The moon is related to the mind and inward personality, thoughts and emotions.<br />
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It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consulting a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
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== Uses of Jyotisha in Ayurveda ==<br />
Jyotisha complements medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)</blockquote>Lord Dhanvantari said to [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] that - <blockquote>आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
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अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)</blockquote>Meaning: Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
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== औषधनिर्माणस्य सेवनस्य च मुहूर्तम् || Time to prepare and consume medicines ==<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<blockquote><br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
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शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
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शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || <ref>Dvivedi, Vindhyeshewari Prasad. (2018) ''Muhurta Chintamani Manipradeepa Tika sahit.'' Varanasi: Choukhambha Surabharati Prakashan (p.88)</ref></blockquote>By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
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== व्याधीनां वर्गीकरणम् || Classification of diseases ==<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types -<ref>Shukla, A. ''Udararogon mein grahayog ki sameeksha vartamaan sandarbh mein samalochanatmak adhyayan.'' Mewar University (2021) Chapter 2 (p.38)</ref><blockquote><br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण | ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
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रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः | निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
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निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) <ref>Punnasseri Nambi Neelakantha Sarma, ''Prasna Marga with the explanatory foot-notes''. Palakkad: Sri Girvani Pustakashala (p 167)</ref> </blockquote>Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
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# Sahaja Roga (निजरोगः) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental. <br />
# Agantuka Roga (आगन्तुकरोगः) - Agantuka roga refers to those diseases which arise after birth.<br />
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Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
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We can consider these diseases in detail as follows:<br />
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Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
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# Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
# Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types based on whether the cause of the disease are visible or invisible.<br />
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# Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases. <br />
# Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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== शरीराङ्गस्य अधिष्ठितग्रहः || Planets Ruling The Body Parts ==<br />
Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table:<ref>Shri. Nalin Pandey. ''Arogya Ank - Jyotish rog evam upchaar''. Gorakhpur: Gita Press (p283)</ref> -<br />
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'''Tabular information is missing'''<br />
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According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
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# '''Sun''' - bone, bio-electricity, respiratory system.<br />
# '''Moon''' - blood, water, endocrine glands (hormones).<br />
# '''Mars''' - Liver, blood cells, digestive system.<br />
# '''Mercury''' - Nerve network located in each organ.<br />
# '''Jupiter''' - Nervous system, memory, intelligence.<br />
# '''Venus''' - semen, semen, phlegm, genitals.<br />
# '''Saturn''' - Central nervous system, mind.<br />
# '''Rahu and Ketu''' - internal spaces and apana-vayu (the air that governs eliminatory system) inside the body.<br />
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=== ज्योतिषे त्रिदोषः || Tridoshas in Jyotisha ===<br />
According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha)<ref>Shri. Ramachandra Pathak, ''Brhajjatakam jyoti (hindi tika)''. Varanasi: Choukhambha Prakashan (p9-11)</ref> -<br />
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* Vataj Planets - Shani, Rahu, Ketu<br />
* Pittaj Planets - Surya, Mangal, Guru<br />
* Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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=== वातजन्य व्याधयः || Vata-janya diseases ===<br />
Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below <ref name=":0">Atridev Gutpa, ''Charak Samhita Hindi tika sahit''. Varanasi: Bhargav Pustakalay. Adhyaya 20 (p240-244)</ref> -<br />
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'''List content is missing.'''<br />
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These are mainly diseases caused by Vata (air element). If the planets Saturn, Rahu and Ketu are weak and malefic, the occurrence of the above mentioned diseases is certain.<br />
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=== पित्तजन्य व्याधयः || Pitta-janya Diseases ===<br />
There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows <ref name=":0" /> -<br />
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'''List content is missing.'''<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets. <br />
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=== कफजन्य व्याधयः || Kaphajanya Diseases ===<br />
Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below <ref name=":0" />-<br />
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'''List content is missing.'''<br />
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On the basis of these facts, both Ayurveda and Jyotisha have an identifiable relationship. Therefore, if medical and astronomical sciences are combined additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
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# Stree lingam (Feminine gender)<br />
# Pumlingam (Masculine gender)<br />
# Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता Utility of Jyotisha in health<br />
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There is immense utility of astrology in the course of health matters. <ref>Krishna Kumar Bhargav (2021) [http://egyankosh.ac.in//handle/123456789/80804 Svasthya aur Jyotish]. New Delhi: Indira Gandhi National Open University</ref><br />
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== विमर्शः || Discussion ==<br />
In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा | पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)</blockquote>The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology. We find the influence of moon on the human body in the following ways<br />
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* The effect of the moon itself makes the circulatory system of our body abnormal.<br />
* It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
* Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
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== References ==<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7_%E0%A4%8F%E0%A4%B5%E0%A4%82_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6)&diff=136075Jyotisha And Ayurveda (ज्योतिष एवं आयुर्वेद)2024-02-22T01:16:47Z<p>Fordharma: added link to English article</p>
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<div>ज्योतिषशास्त्र और चिकित्साशास्त्र का सम्बन्ध प्राचीन कालसे रहा है। आयु एवं आयुर्ज्ञान संबन्धी आयुर्वेदशास्त्र अनादि है। आयुर्वेद का स्थल बहुत विस्तीर्ण है, जिसमें उसका ज्योतिष के साथ भी समावेश प्राप्त होता है। आयुर्वेद में औषधिके अतिरिक्त दैवव्यपाश्रय चिकित्साके अन्तर्गत मणि एवं मन्त्रों से चिकित्सा करने का विधान है। पूर्वकालमें एक सुयोग्य चिकित्सकके लिये ज्योतिष-विषयका ज्ञाता होना अनिवार्य था। इससे रोग-निदान में सरलता होती थी। ज्योतिष-शास्त्रके द्वारा रोगकी प्रकृति, रोगका प्रभाव-क्षेत्र, रोगका निदान और साथ ही रोगके प्रकट होनेकी अवधि तथा कारणोंका भलीभॉंति विश्लेषण किया जा सकता है।<br />
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To read this article in English click [[Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)]]<br />
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==परिचय॥ Parichaya==<br />
हमारे जीवन में उत्पन्न रोग त्रिविध कर्मों के परिणाम हैं। जन्मजात रोग, वंशानुक्रम रोग एवं संचित कर्मों के परिणाम क्रियमाण का फल है रोगों का आगमन। ज्योतिषशास्त्र में द्वादश राशियों, नवग्रहों, सत्ताईस नक्षत्रों आदि के द्वारा रोग संबन्ध में जानकारी प्राप्त की जा सकती है। जन्म चक्रमें स्थित प्रत्येक राशि, ग्रह आदि शरीरके किसी न किसी अङ्ग का प्रतिनिधित्व करते हैं। जिस ग्रह आदि का अशुभ प्रभाव होता है उससे संबन्धित अङ्ग पर रोग का प्रभाव रह सकता है। इस संबन्ध में चन्द्रमाके अंशादि के आधार पर निकाली गई विंशोत्तरीदशा (या अन्य प्रकार की दशा) का अध्ययन महत्त्वपूर्ण है। ज्योतिष विज्ञान में किसी भी विषय के परिज्ञान के लिये जन्म-चक्र के तीन बिन्दुओं -<br />
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# '''लग्न-''' लग्न बाह्य शरीरका, बाह्य व्यक्तित्वका प्रतीक होता है।<br />
# '''सूर्य-''' सूर्य आत्मिक शरीर, इच्छा-शक्ति, तेज एवं ओजका प्रतीक है।<br />
# '''चन्द्र-''' चन्द्रमा का संबन्ध मानसिक व्यक्तित्व, भावनाओं तथा संवेदनाओं से होता है।<br />
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सामान्य रूपसे यह समझा जा सकता हैन कि लग्न मस्तिष्कका, चन्द्र मन, उदर और इन्द्रियों का, सूर्य आत्मस्वरूप एवं हृदय का प्रतिनिधित्व करता है। इन तीनों का अलग-अलग और परस्पर एक-दूसरे से अन्तः संबन्धोंका विश्लेषण मुख्य होता है। यह अध्ययन ज्योतिश एवं आयुर्वेद के सन्दर्भ में बहुत उपयोगी सिद्ध होगा। कुशल दैवज्ञके परामर्श द्वारा न केवल स्थिति स्पष्ट होती है अपितु अत्यन्त सहजता से (ग्रहप्रीतिकर दान, मन्त्रजाप, औषध स्नान, रत्नधारण आदिसे) रोग दूर हो जाते हैं। इस प्रकार एक कुशल ज्योतिषी चिकित्साविद् तथा रोगी दोनों के लिये मार्गदर्शक बन सकता है।<br />
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== आयुर्वेद में ज्योतिष की उपयोगिता ==<br />
ज्योतिषशास्त्र चिकित्साशास्त्र का पूर्ण सहायक है। ज्योतिषशास्त्रके ज्ञान के विना औषधि निर्माण का समय सुनिश्चित नहीं किया जा सकता। ज्योतिषशास्त्रमें औषधि निर्माण के लिये मुहूर्त का विधान किया गया है। शुभ मुहूर्तमें औषधिको छेदकर निर्माण करने से वह औषधि विशिष्ट ग्रहरश्मियों से प्रभावित होकर विशिष्ट गुण सम्पन्न हो जाती है। मानव शरीर में रोग के कारण, रोग की मात्रा एवं रोग की काल अवधि जानने में भी ज्योतिषशास्त्र सहायक सिद्ध होता है।<blockquote>आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् ।( सु० सं० सूत्रस्थानम् ३५/३)</blockquote><br />
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भगवान् धन्वन्तरि ने [[Acharya Sushruta (आचार्य सुश्रुतः)|आचार्य सुश्रुत]] से कहा है कि-<blockquote>आयुः पूर्वं परीक्षेत् पश्चाल्लक्षणमादिशेत् । अनायुषां हि मनुष्याणां लक्षणैः किं प्रयोजनम् ॥(प्र० मा० ९/३)</blockquote>रोगी की चिकित्सा प्रारम्भ करनेसे पूर्व वैद्यको उसकी आयु परीक्षाकर लेनी चाहिये। यदि आयु शेष हो तो रोग, ऋतु(मौसम), वय, बल और औषधि का विचार कर चिकित्सा करनी चाहिये।<br />
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=== औषधि निर्माण सेवन मुहूर्त ===<br />
ज्योतिष विज्ञान के बिना औषधियों का निर्माण यथा समय गुण युक्त नहीं किया जा सकता। स्पष्ट है कि ग्रहों के तत्त्व और स्वभाव को ज्ञात कर उन्हीं के अनुसार उसी तत्त्व और स्वभाव वाली औषधि का निर्माण करने से वह विशेष गुणकारी हो जाती है। जो वैद्य ज्योतिषशास्त्र के ज्ञान से अपरिचित रहते हैं, वे सुन्दर और पूर्णगुणकारी औषधि का निर्माण नहीं कर सकते अतः इन दोनों ज्योतिष एवं आयुर्वेद का ज्ञान रखना आवश्यक है। औषधि एवं रसायन के निर्माण, औषधि सेवन, शल्यक्रिया(सर्जरी) और चिकित्सा सबंधी कार्यों के लिये ज्योतिषशास्त्र में मुहूर्त का विधान किया गया है। मुहूर्तचिन्तामणिकार कहते हैं-<blockquote>भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने। शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च। शुद्धे रिष्फद्युनमृतिगृहे सत्तिथौ नो जनेर्भे॥<ref>विन्ध्येश्वरी प्रसाद द्विवेदी, मुहूर्तचिन्तामणि, मणिप्रदीप टीका, सन् २०१८,वाराणसीः चौखम्बा सुरभारती प्रकाशन (पृ०८८)।</ref></blockquote>उपर्युक्त नक्षत्र, वार, राशि, तिथि, ग्रहशुद्धि एवं ग्रहों का बल ज्ञातकर ऐसे आयुप्रद योगमें औषधक्रिया का सेवन करना उत्तम कहा गया है। दीपिकाकार का मत है कि-जन्मनक्षत्र में कदापि औषधग्रहण करना प्रारंभ नहीं करना चाहिये। <br />
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==रोगों का वर्गीकरण==<br />
स्वास्थ्य संबंधी विचार के कई योग ग्रह,राशि और भाव आदि के माध्यम ज्योतिष शास्त्र में बताये गये हैं। ज्योतिषशास्त्र के ग्रन्थों में रोगों का गम्भीरता पूर्वक विचार करने से सर्वप्रथम उनके भेदों का विचार किया गया है, प्रश्नमार्ग के अनुसार रोगों को मुख्यतः दो प्रकार का माना गया है<ref>अर्चना शुक्ला, उदररोगमें ग्रहयोगकी समीक्षा वर्तमान सन्दर्भमें समालोचनात्मक अध्ययन, मेवाड विश्वविद्यालय, सन् २०२१, अध्य्याय०२, (पृ० ३८)</ref>-<blockquote>सन्ति प्रकार भेदाश्च रोगभेदनिरूपणे। ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः।<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः। निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः॥<br />
<br />
निजा शरीरचित्तोत्था दृष्टादृष्टनिमित्तजाः। तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः॥(प्रश्नमा० १२/१७-१९)<ref>आर० सुब्रह्मण्यम उपाध्याय, [https://archive.org/details/prasnamarga-035823mbp-1/page/n179/mode/1up?view=theater प्रश्नमार्ग पार्ट-१,] श्रीगीर्वाणवाणी पुस्तकशाला, अध्याय-१२, श्लोक- १७-१९, (पृ०१६७)।</ref></blockquote>अर्थात् रोगों का वर्गीकरण इस प्रकार है- शास्त्रान्तरों (आयुर्वेदीय ग्रन्थों जैसे- चरक संहिता, सुश्रुत संहिता, काश्यप संहिता, अष्टांग संग्रह, अष्टांगहृदय आदि) में निज तथा आगन्तुक भेद से रोग दो प्रकार के होते हैं, फिर इन दोनों में से प्रत्येक के दो-दो भेद हैं।<br />
#'''सहज रोग(निज रोग)''' - जन्मजात रोगों को सहज रोग कहते हैं। शारीरिक तथा मानसिक दो प्रकार के होते हैं।<br />
#'''आगन्तुक रोग''' - जन्म के बाद होने वाले रोगों को आगन्तुक रोग कहते हैं। ये भी दृष्टनिमित्तजन्य और अदृष्टनिमित्तजन्य भेद से दो प्रकार के होते हैं।<br />
इन रोगों पर विस्तृत विचार हम निम्न प्रकार से कर सकते हैं-<br />
<br />
सहजरोग (निज रोग)- सहजरोग उन्हैं कहते हैं जो जन्मजात ही होते हैं अर्थात् जन्म के साथ ही ये रोग शरीर में विद्यमान रहते हैं। ये जन्मजात रोग भी दो प्रकार के होते हैं- <br />
#'''शारीरिक-''' जन्मजात शारीरिक रोगों में लंगडापन, कुबडापन, अन्धत्व, मूकत्व, बधिरत्व, नपुंसकत्व, हीनांग आदि कुछ शारीरिक रोग जन्मजात होते हैं।<br />
#'''मानसिक-''' जन्मजात मानसिकरोग, जडता, उन्माद एवम पागलपन आदि कुछ मानसिक रोग भी जन्मजात होते हैं। इस प्रकार के समस्त रोगों को सहज रोग कहा गया है।<br />
आगन्तुक रोग भी दो प्रकार के होते हैं- दृष्टिनिमित्तजन्य एवं अदृष्टिनिमित्तजन्य।<br />
#'''दृष्टिनिमित्तजन्य -''' शाप, अभिचार, घात, संसर्ग, महामारी एवं दुर्घटना आदि प्रत्यक्ष घटनाओं द्वारा उत्पन्न होने वाले रोगों को दृष्टिनिमित्तजन्य रोग कहते हैं।<br />
#'''अदृष्टिनिमित्तजन्य -''' जिन रोगों का कारण प्रत्यक्ष रूप से दिखाई नहीं देता, उन रोगों को अदृष्ट निमित्त जन्य रोग कहते हैं।<br />
सूर्यादि ग्रह मनुष्य के शरीर के समस्त अंग, धातु, वात, पित्त, कफ आदि त्रिदोष, आन्तरिक संरचना एवं संचालन प्रक्रिया का प्रतिनिधित्व करते हैं।<br />
==ग्रह अधिष्ठित शरीराङ्ग॥ Planets Ruling The Body Parts==<br />
नवग्रहों में सूर्य-चन्द्र आदि जिस राशि में बैठते हैं, उसके अनुरूप रोग-विचार होता है। तथापि उनका स्वतन्त्र रूपमें जिस अङ्ग पर प्रभाव या रोग विशेष होने की सम्भावना होती है उसे अधोलिखित सारणी द्वारा समझा जा सकता है<ref>श्री नलिनजी पाण्डे, आरोग्य अङ्क, ज्योतिष-रोग एवं उपचार, गोरखपुरः गीताप्रेस (पृ०२८३)।</ref>-<br />
{| class="wikitable"<br />
|+नवग्रह, रोग तथा तत्संबन्धित अङ्ग<br />
!ग्रह<br />
!अङ्ग<br />
!रोग<br />
|-<br />
|सूर्य<br />
|सिर, हृदय, ऑंख( दायीं), मुख, तिल्ली, गला, मस्तिष्क, पित्ताशय, हड्डी, रक्त, फेफडे, स्तन।<br />
|मस्तिष्क-रोग, हृदय-रोग, उच्च रक्तचाप, उदरविकार, मेननजाइटिस, मिरगी, सिरदर्द, नेत्रविकार, बुखार।<br />
|-<br />
|चन्द्र<br />
|छाती, लार, गर्भ, जल, रक्त, लसिका, ग्रन्थियॉं, कफ, मूत्र, मन, ऑंख(बायीं), उदर, डिम्बग्रन्थि, जननाङ्ग(महिला)।<br />
|नेत्ररोग, हिस्टीरिया, ठंड, कफ, उदर-रोग, अस्थमा, डायरिया, दस्त, मानसिक रोग, जननाङ्ग रोग (स्त्रियोचित), पागलपन, हैजा, ट्यूमर, ड्रॉप्सी।<br />
|-<br />
|मंगल<br />
|पित्त, मात्रक, मांसपेशी, स्वादेन्द्रिय, पेशीतन्त्र, तन्तु, बाह्य-जननाङ्ग, प्रोस्टेट, गुदा, रक्त, अस्थि-मज्जा, नाक, नस, ऊतक।<br />
|तीव्र ज्वर, सिरदर्द, मुँहासे, चेचक, घाव, जलन, कटना, बवासीर, नासूर, साइनस, गर्भपात, रक्ताल्पता, फोड़ा, लकवा, पक्षाघात, पोलियो, गले-गर्दनके रोग, हाइड्रोसील, हर्निया।<br />
|-<br />
|बुध<br />
|स्नायु-तन्त्र, जीभ, ऑंत, वाणी, नाक, कान, गला, फेफडे।<br />
|मस्तिष्क-विकार, स्मृतिहास, पक्षाघात, हकलाहट, दौरे आना, सूँघने, सुनने अथवा बोलनेकी शक्तिका ह्रास।<br />
|-<br />
|बृहस्पति<br />
|यकृत् , नितम्ब, जॉंघ, मांस, चर्बी, कफ, पॉंव।<br />
|पीलिया, यकृत्-सम्बन्धी रोग, अपच, मोतियाबिन्द, रक्तकैंसर, फुफ्फुसावरण, शोथ, वात, बादी, उदर-वायु, तिल्ली-कष्ट, साइटिका, गठिया, कटिवेदना, नाभि-चलना।<br />
|-<br />
|शुक्र<br />
|जननाङ्ग, ऑंख, मुख, ठुड्डी, गाल, गुर्दे, ग्लैण्ड, वीर्य।<br />
|काले-नीले धब्बे, चमड़ीके रोग, कोढ़, सफेद दाग, गुप्ताङ्गरोग, मधुमेह, नेत्ररोग, मोतियाबिन्द, रक्ताल्पता, एक्जिमा, मत्ररोग।<br />
|-<br />
|शनि<br />
|पॉंव, घुटने, श्वास, हड्डी, बाल, नाखून, दॉंत, कान।<br />
|बहरापन, दाँत-दर्द, पायरिया, ब्लडप्रेशर, कठिन उदरशूल, आर्थराइटिस, कैंसर, स्पांडलाइटिस, हाथ-पाँवकी कँपकपाहट, साइटिका, मूर्च्छा, जटिल रोग।<br />
|-<br />
|राहु, केतु<br />
|राहु मुख्यतः शरीरके ऊपरी हिस्से और केतु निचले धडको बतलाते हैं।<br />
|प्रायः ये दोनों ग्रह क्रमश: शनि और मंगलके अनुरूप रोग-व्याधि देते हैं या जिस राशि-भावमें बैठते हैं, उसके अनुरूप रोग-व्याधि देते हैं। राहु, केतुसे सम्बन्धित रोगकी पहचान प्रायः कठिनाईसे हो पाती है।<br />
|}ज्योतिषशास्त्रके अनुसार विभिन्न ग्रह निम्न शरीर रचनाओं के नियन्त्रक होते हैं-<br />
#'''सूर्य-''' अस्थि, जैव-विद्युत् , श्वसन-तन्त्र।<br />
#'''चन्द्रमा-''' रक्त, जल, अन्तःस्रावी ग्रन्थियॉं(हार्मोन्स)।<br />
#'''मंगल-''' यकृत् , रक्तकणिकाऍं, पाचन-तन्त्र।<br />
#'''बुध-''' अङ्ग-प्रत्यङ्ग स्थित तन्त्रिका जाल।<br />
#'''बृहस्पति-''' नाडीतन्त्र, स्मृति, बुद्धि।<br />
#'''शुक्र-''' वीर्य, रज, कफ, गुप्ताङ्ग।<br />
#'''शनि-''' केन्द्रीय नाडीतन्त्र, मन।<br />
#'''राहु एवं केतु-''' शरीरके अन्दर आकाश एवं अपानवायु।<br />
==ज्योतिष में त्रिदोष॥ Tridoshas in Jyotisha==<br />
भारतीय दर्शन की मान्यतानुसार त्रिदोष चर्चा में चिकित्सा शास्त्र का जनक आयुर्वेद है। जिसे कुछ विद्वान् पञ्चमवेद भी कहते हैं। <nowiki>''</nowiki>शरीरं व्याधि मन्दिरम्<nowiki>''</nowiki> इस उक्ति के समाधान में आयुर्वेद शास्त्र की रचना हुई। आज चिकित्सा के कई रूप उपलब्ध हैं पर सभी का जन्मदाता आयुर्वेद ही है। आयुर्वेद, एलोपैथ तथा होम्योपैथ की चिकित्सा सम्पूर्ण देश में सर्वमान्य है। भारतीय चिकित्सा शास्त्र में त्रिदोष का वर्णन सर्वत्र है, अर्थात् वात, पित्त और कफ जन्य ही रोग होते हैं। चिकित्साशास्त्र इन्हीं पर आधारित है । ज्योतिष शास्त्र में भी त्रिदोष की चर्चा है। ग्रह नक्षत्रों का शास्त्र ज्योतिष है। नवग्रहों की प्रधानता ज्योतिष शास्त्र में वर्णित है। ये सभी ग्रह त्रिदोष से सम्बन्धित हैं। इनमें से कोई वातज, कोई पित्तज तथा कोई कफज है<ref>श्रीरामचन्द्र पाठक, बृहज्जातकम् , ज्योति हिन्दी टीका, वाराणसीः चौखम्बा प्रकाशन (पृ०९-११)।</ref>-<br />
*'''वातज ग्रह-''' शनि, राहु केतु।<br />
*'''पित्तज ग्रह'''- सूर्य, मंगल, गुरु।<br />
*'''कफज ग्रह'''- शुक्र और चन्द्र।<br />
बुध को तटस्थ(न्यूट्रल) कहा गया है, इन ग्रहों के दाय काल में अथवा इनके दुर्बल होने से उक्त त्रिदोषजन्य व्याधियाँ होती है। जिसे व्यवहार में भी अनुभव किया गया है<br />
===वातजन्य व्याधियाँ===<br />
शनि, राहु, केतु के दुष्प्रभाव से वात जन्य व्याधियाँ होती हैं । यह पहले भी कहा जा चुका है । ये वात व्याधियाँ चिकित्सा शास्त्र के जनक आयुर्वेद शास्त्र के चरक संहिता में अस्सी प्रकार की बताई गई हैं । इन सभी के अनेक भेद तथा उपभेद भी हैं । जिसपर चिकित्साशास्त्र आधारित हैं । इसी प्रसंग में इन ८० प्रकार की वात व्याधियों का नाम चरक संहिता से संग्रहीत कर नीचे दिया जा रहा है<ref>अत्रिदेवजी गुप्त, चरक संहिता(हिन्दी अनुवाद सहित),वाराणसी: भार्गव पुस्तकालय, सूत्रनिदान स्थान, अध्याय-२० (पृ०२४०)।</ref>-{{columns-list|colwidth=10em|style=width: 800px; font-style: italic;|<br />
* १. नखभेद<br />
* २. व्यवाई<br />
* ३. पादशूल<br />
* ४. पाद भ्रंश <br />
* ५. पाद सुप्तता <br />
* ६. पाद खुड्डता<br />
* ७. गुल्मग्रह<br />
* ८. पिण्डिकोद्वेष्टन<br />
* ९. गृध्रसी<br />
* १०. जानुभेद<br />
* ११. जानुविश्लेष<br />
* १२. उरुस्तम्भ<br />
* १३. उरुसाद<br />
* १४. पाङ्गुल्य<br />
* १५. गुदभ्रंश<br />
* १६. गुदार्ति<br />
* १७. वृषणोत्क्षेप<br />
* १८. शेफस्तम्भ<br />
* १९. वक्षणान<br />
* २०. श्रोणिमेद<br />
* २१. विड्भेद<br />
* २२. उदावर्त<br />
* २३. खञ्जता<br />
* २४. कुब्जता<br />
* २५. वामनत्व<br />
* २६. तृक्ग्रह<br />
* २७. पुष्टग्रह<br />
* २८. पार्श्वावमर्द<br />
* २९. उदरावेष्ट<br />
* ३०. हृन्मोह<br />
* ३१. हृदद्रव<br />
* ३२. वक्षोघर्ष<br />
* ३३. वक्षोपरोध<br />
* ३४. वक्षस्तोद<br />
* ३५. वाडूशोष<br />
* ३६. ग्रवास्तम्भ<br />
* ३७. मन्यास्तम्भ<br />
* ३८. कण्ठोध्वंस<br />
* ३९. हनुभेद<br />
* ४०. ओष्ठभेद<br />
* ४१. अक्षिभेद<br />
* ४२. दन्तभेद<br />
* ४३. दन्तशैथिल्य<br />
* ४४. मूकत्व<br />
* ४५. वाक्संग<br />
* ४६. काषायस्यता<br />
* ४७. मुख शोष<br />
* ४८ अरसज्ञता<br />
* ४९. घ्राणनाश<br />
* ५०. कर्णमूल<br />
* ५१. अशब्दश्रवण<br />
* ५२. उच्चैश्रुति<br />
* ५३. बहरापन<br />
* ५४. वर्त्मस्तम्भ<br />
* ५५. वर्त्मसंकोच<br />
* ५६. तिमिर<br />
* ५७. नेत्रशूल<br />
* ५८. अक्षिब्युदास<br />
* ५९. ब्रूव्युदास<br />
* ६०. शंखभेद<br />
* ६१. ललाटभेद<br />
* ६२. शिरःशूल<br />
* ६३. केशभूमिस्फुटन<br />
* ६४. आदिंत<br />
* ६५. एकाङ्गरोग<br />
* ६६. सर्वाङ्गरोग<br />
* ६७. आक्षेपक<br />
* ६८. दण्डक<br />
* ६९. तम<br />
* ७०. भ्रम<br />
* ७१. वैपयु<br />
* ७२. जम्भाई<br />
* ७३. हिचकी<br />
* ७४. विषाद<br />
* ७५. अतिप्रलाप<br />
* ७६. रुक्षता<br />
* ७७. परुषता<br />
* ७८. श्यावशरीर<br />
* ७९. लाल शरीर<br />
* ८०. अस्वप्न अनवस्थित}}<br />
ये मुख्यतः वात जन्य व्याधियाँ हैं । शनि, राहु, तथा केतु ग्रह की दुर्बलता, अनिष्ट अरिष्ट सूचक होने पर उक्त व्याधियों का होना सुनिश्चित है ।<br />
===पित्तजन्य व्याधियाँ===<br />
पित्तजन्य ४० प्रकार की व्याधियाँ (रोग) होती हैं । हमारे ज्योतिष शास्त्र के अनुसार सूर्य, मंगल तथा गुरु के दुर्बल तथा अरिष्ट सूचक होने पर अघोलिखित व्याधियाँ (रोग) होती हैं, जिनकी नामावली अधोलिखित हैं<ref>अत्रिदेवजी गुप्त, चरक संहिता(हिन्दी अनुवाद सहित),वाराणसी: भार्गव पुस्तकालय, सूत्रनिदान स्थान, अध्याय-२० (पृ०२४१/२४२)।</ref>-{{columns-list|colwidth=10em|style=width: 800px; font-style: italic;|<br />
* १. ओष<br />
* २. प्लोष<br />
* ३. दाह<br />
* ४. दवधु<br />
* ५. धूमक<br />
* ६. अम्लक<br />
* ७. विदाह<br />
* ८. अन्तरदाह<br />
* ९. अंशदाह<br />
* १०. उष्माधिक्य<br />
* ११. अतिश्वेद<br />
* १२. अङ्गरान्ध<br />
* १३. अङ्कावदरण<br />
* १४. शोणितक्लेद<br />
* १५. मांस क्लेद<br />
* १६. त्वक्टाह<br />
* १७. त्वगवदरण<br />
* १८. चरमावदरण<br />
* १९. रक्तकोष्ठ<br />
* २०. रक्तविस्फोट<br />
* २१. रक्तपित्त<br />
* २२. रक्तमण्डल<br />
* २३. हरितत्त्व<br />
* २४. हारिद्रवत्व<br />
* २५. नीलिका<br />
* २६. कथ्या<br />
* २७. कामला<br />
* २८. तिक्तास्यता<br />
* २९. लोहितगन्धास्यता<br />
* ३०. अक्षिपाक<br />
* ३१. तृष्णाधिक्य<br />
* ३२. अतृप्ति<br />
* ३३. आस्यविपाक<br />
* ३४. गलपाक<br />
* ३५. अक्षिपाक<br />
* ३६. गुदपाक<br />
* ३७. मुडपाक और जीवादान<br />
* ३८. तमः प्रवेश<br />
* ३९. नेत्र शूल<br />
* ४०. अमलका हरा वर्ण या पीला वर्ण}}गुरु, सूर्य तथा मंगल के कारण ये व्याधियाँ होती हैं। इसलिये इन ग्रहों के दायकाल में इनका निदान तथा समाधान आवश्यक है।<br />
===कफजन्य व्याधियाँ===<br />
कफ जन्य रोग चन्द्रमा और शुक्र के प्रभाव से होते हैं। चन्द्र और शुक्र दोनों ग्रहों की प्रकृति शीतल है। शीतव्याधि से २० प्रकार के रोग उत्पन्न होते हैं। जिसकी चर्चा चिकित्सा शास्त्र में महर्षि चरक ने चरक संहिता के २०वें अध्याय में वर्णित किया है। इन रोगों के भी उपरोग अनेकों हैं। जिसकी चर्चा आयुर्वेद शास्त्र में विस्तार पूर्वक की गयी है। ये व्याधियाँ प्रसंगतः अधोलिखित रूप से यहाँ दी जा रही हैं<ref>अत्रिदेवजी गुप्त, चरक संहिता(हिन्दी अनुवाद सहित),वाराणसी: भार्गव पुस्तकालय, सूत्रनिदान स्थान, अध्याय-२० (पृ०२४३/२४४)।</ref>-{{columns-list|colwidth=10em|style=width: 800px; font-style: italic;|<br />
* १. तृप्ति<br />
* २. तन्द्रा<br />
* ३. निद्राधिक्य<br />
* ४. स्तैमित्य<br />
* ५. गुरुगात्रता<br />
* ६. आलस्य<br />
* ७. मुखमाधुर्य<br />
* ८. मुखस्राव<br />
* ९. श्लेष्मोगिरण<br />
* १०. मलस्याधिक्य<br />
* ११. बलासक<br />
* १२. अपचन<br />
* १३. हृदयोपलेप<br />
* १४. कण्ठोपलेप<br />
* १५. धमनीप्रतिचय<br />
* १६. गलगण्ड<br />
* १७. अतिस्थौल्य<br />
* १८. शीताग्निता<br />
* १९. उदर्द<br />
* २०. श्वेतावगासता (मूत्र, नेत्र का श्वेत होना)।}}इन तथ्यों के आधार पर चिकित्साशास्त्र और ज्योतिष शास्त्र का तादात्म्य सम्बन्ध है। इसीलिये चिकित्सा को ज्योतिष से जोड़कर कार्य किया जाय तो अधिकाधिक लाभ तथा नैरुज्यता प्रदान की जा सकती है। ग्रह और राशियाँ सभी त्रिदोष युक्त हैं। संस्कृत में लिङ्ग भेद प्रसंग में तीन लिङ्गों का वर्णन आया है-<br />
<br />
# स्त्री लिङ्ग<br />
# पुलिङ्ग<br />
# नपुंसक लिङ्ग<br />
<br />
ग्रहों में भी बुध को नपुंसक कहा गया है । बुध जिस ग्रह के साथ रहता है वह उसी के अनुरूप फल प्रदान करता है । अतः बुध ग्रह के दाय काल में बुध की स्थिति तथा साहचर्य पर विचार कर रोगों के विषय में फलादेश करना चाहिए| वात-पित्त-कफ तीनों में ग्रह साहचर्य के अनुसार गुणदोष का ज्ञान कर बुध ग्रह की स्थिति जानकर फल कहना उचित होगा । बुध को न्यूट्रल कहा गया है । अतः गुण, स्वभाव का भी उसी के आधार पर निरूपण करना चाहिए।<br />
<br />
== स्वास्थ्य विचार की ज्योतिषीय उपयोगिता ==<br />
स्वास्थ्य विचार के क्रम में ज्योतिष शास्त्र की उपयोगिता अत्यधिक है।<ref>कृष्ण कुमार भार्गव, [http://egyankosh.ac.in//handle/123456789/80804 स्वास्थ्य और ज्योतिष], सन् 2021, इंदिरा गांधी राष्ट्रीय मुक्त विश्वविद्यालय, नई दिल्ली।</ref><br />
<br />
== विचार-विमर्श॥ Discussion ==<br />
वैदिकदर्शन में <nowiki>''</nowiki>यथा पिण्डे तथा ब्रह्माण्डे<nowiki>''</nowiki> का सिद्धान्त प्राचीनकाल से प्रचलित है। यह सिद्धान्त इस तथ्य को बतलाता है कि सौर मण्डलान्तर्गत ज्योतिर्मय पदार्थों की विभिन्न गतिविधियों में जो सिद्धान्त कार्य करते हैं, वही सिद्धान्त प्राणी मात्र के शरीरमें स्थित सौर जगत् की इकाई का संचालन करते हैं। जैसा कि भगवान् श्री कृष्ण जी गीता में कहते हैं-<blockquote>गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः॥(श्री०भ०गी० १५/१६)</blockquote>औषधियाँ सोम(चन्द्रमा) की रश्मियों के प्रभावसे रसात्मक होती हैं। यह प्रत्यक्ष अनुभव है कि औषधियों का जो विकास रात्रिमें होता है वैसा दिनमें नहीं होता है। चन्द्रमा हमारा पडोसी ग्रह है। अतः हमारे ऊपर ग्रहों का जो खिंचाव पड रहा है उसमें सर्वाधिक मात्रा चन्द्रमा की ही है। ज्योतिषशास्त्र के अन्तर्गत आचार्यों ने रोगों के कारण तथा उनके उपचारों का विचारण सम्यक् रूप से किया है। ग्रहों का प्रभाव मनुष्य पर निश्चित रूप से पडता है। ग्रहों के बीच पारस्परिक शत्रु-मित्र भाव रहते हैं और उसके अनुसार वे एक दूसरे को प्रभावित करते हैं। ग्रहों के प्रतिकूल प्रभाव के कारण जातक विभिन्न रोगों से ग्रस्त होता है और अनुकूल प्रभाव से सुख-समृद्धि को प्राप्त करता है। अतः प्रतिकूल प्रभाव को दूर करने के लिये ज्योतिषशास्त्र में आचार्यों ने विभिन्न प्रकार के उपचारों का उल्लेख किया है।<br />
<br />
* चन्द्रमा का दुष्प्रभाव ही हमारे शरीर की रक्तसंचार प्रणाली को असामान्य बनाता है।<br />
* चन्द्रमा के कारण ही अन्य अवसरों की अपेक्षा पूर्णिमा को उन्माद, मिरगी जैसे मानसिकरोग तथा रक्तचाप, रक्तविकार एवं नाडीरोग जैसे शारीरिक विकार अपनी पराकाष्ठा पर होते हैं।<br />
* बृहज्जातककार वराहमिहिर भी गर्भधारणमें प्रयोज्य ऋतुधर्म को मङ्गल एवं चन्द्रमा दो ग्रहों से प्रभावित मानते हैं।<br />
<br />
== उद्धरण॥ References ==<br />
<references /><br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Jyotisha_And_Ayurveda_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%AE%E0%A5%8D_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=136074Jyotisha And Ayurveda (ज्योतिषम् आयुर्वेदश्च)2024-02-22T01:13:37Z<p>Fordharma: Created new page</p>
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<div>{{ToBeEdited}}<br />
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Jyotisha and [[Ayurveda (आयुर्वेदः)|Ayurveda]] have been associated with each other since ancient times. Ayurveda is the ancient knowledge of life and longevity. The field of Ayurveda is vast including astrology in its fold. In Ayurveda, in addition to medicine, there is a system of treatment with gemstones and recitation of mantras under the [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daivavyapashraya]] therapy. In the past, knowledge of Jyotisha was a prerequisite for a qualified physician. This made diagnosis easier. Jyotisha can better analyze the nature of the disease, the area of influence of the disease, the diagnosis, as well as the incubation period and causes of the disease.<br />
<br />
== परिचय || Introduction ==<br />
The diseases that arise in our life are the results of threefold karmas. The advent of diseases is the result of congenital disease, hereditary disease, and the resultant of Sanchita or accumulated karma. In Jyotisha, information regarding diseases can be obtained through the twelve zodiac signs, the nine planets, the twenty-seven constellations, etc. Each of the zodiac signs, planets, etc. located in the birth cycles represent some or other parts of the body. The planet, etc., which has an inauspicious effect, may result in causing disease on the organ concerned. In this regard, the study of Vimshottaridasha (or other types of dashas) derived on the basis of moon's phases is important. For the knowledge of jyotisha, the three points of the horoscope are studied.<br />
<br />
* Lagna - Lagna represents the bodily features and outward personality<br />
* Surya - Surya represents the subtle body/atma/self, Iccha-shakti or the power of desire, Tejas or brilliance and luminous nature.<br />
* Chandra - The moon is related to the mind and inward personality, thoughts and emotions.<br />
<br />
It is generally understood that Lagna represents the brain, the moon represents the mind, the abdomen and the senses, the sun represents the soul/self and the heart. An analysis of these three separately and their inter-relationships with each other is the key aspect. This study will prove to be very useful in the context of jyotisha and Ayurveda. By consultation with a skilled astrologer not only is the situation clarified, diseases are cured with utmost ease as well (by Grahapreetikara [[Dana (दानम्)|dana]], [[Mantra (मंत्र)|mantra]] japa, bathing with medicinal herbs, wearing gem stones etc.). Thus a skilled astrologer can become a guide for both the medical practitioner and the patient.<br />
<br />
Uses of Jyotisha in Ayurveda<br />
<br />
Jyotisha completely assists medical science. Without the knowledge of astrology, the time of preparation of the medicine cannot be ascertained. Astrology prescribes Muhurta for the preparation of medicines. By collecting and preparing the medicinal plant during the auspicious Muhurta, the medicinal properties gets influenced by specific planet rays and acquires special properties. Jyotisha is also helpful in knowing the cause, extent, and duration of the disease in the human body.<br />
<br />
आतुरमुपक्रममाणेन भिषजायुरादावेव परीक्षितव्यम् | (सु.सं.सूत्रस्थानम् ३५/३)<br />
<br />
Lord Dhanvantari said to Acharya Sushruta that - <br />
<br />
आयुः पूर्व परीक्षेत् पश्चाल्लक्षणमादिशेत् | <br />
<br />
अनायुषां हि मनुष्याणां लक्षणैः कि प्रयोजनम् || (प्र.मा.१/३)<br />
<br />
Before starting treatment, the doctor should check the age of the patient. If longevity is remaining, treatment should be done considering the disease, season (climate), age, strength, and medicine.<br />
<br />
<br />
औषधि निर्माण सेवन मुहूर्त Time to prepare and consume medicines<br />
<br />
Medicines cannot be prepared with specific qualities at appropriate time without the help of Jyotisha. It is clear that by identifying the qualities and nature of the planets and preparing the medicine with herbs having the same qualities and nature, it becomes specifically beneficial in treatment. Vaidyas who are unfamiliar with the knowledge of Jyotisha cannot produce the effective and fully potent medicine, so it is necessary to have knowledge of both Jyotisha and Ayurveda. Muhurta has been prescribed by Jyotisha for the preparation of medicines and chemicals, consumption of medicines, surgery, and treatment modalities. The author of Muhurta Chintamani says -<br />
<br />
<br />
भैषज्यं सल्लघुमृदुचरे मूलभे द्व्यङ्गलग्ने |<br />
<br />
शुक्रेन्द्विज्ये विदि च दिवसे चापि तेषां रवेश्च |<br />
<br />
शुद्धे रिष्फद्युनमृतिगृहे स्त्तिथौ नो जनेर्भे || [1]<br />
<br />
By knowing the above-mentioned Nakshatra, Vara, Rashi, Tithi, Grahashuddhi, and the strength of the planets, it is said to be best to consume the medicines in such Ayuprada yoga. The author of Dipika is of the opinion that one should never start to consume medicines in the birth star or constellation. <br />
<br />
रोगों का वर्गीकरण Classification of diseases <br />
<br />
Many concepts related to health are described as yogas in jyotisha shastra through planets, zodiac signs, and bhava (houses). Astrological texts, while taking diseases seriously, have first considered their distinctions. According to the Prashna shashtra, diseases are mainly classified into two types [2] -<br />
<br />
<br />
सन्ति प्रकार भेदाश्च रोगभेदनिरूपेण |<br />
<br />
ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः |<br />
<br />
रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदितः |<br />
<br />
निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः ||<br />
<br />
निजा शरीर चित्तोत्था दृष्टादृष्टनिमित्तजाः | <br />
<br />
तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः || (प्रश्नमा. १२/१७-१९) [3]<br />
<br />
Which translates as : The classification of diseases are as follows: In various Shastras (Ayurvedic texts such as Charaka Samhita, Sushruta Samhita, Kaashyapa Samhita, Ashtanga Sangraha, Ashtangahrudaya, etc.), there are two types of diseases, based on Nija (internal) and Agantuka (external) factors and further these two types can be classified into two types each. <br />
<br />
These diseases can be considered in detail as follows - <br />
<br />
1. Sahaja Roga (Nij Rog) - Sahaja roga refers to those that are congenital i.e. present in the body at birth. These congenital diseases are also of two types - bodily and mental.<br />
<br />
2. Agantuka Roga - Agantuka roga refers to those diseases which arise after birth.<br />
<br />
Infectious diseases are also of two types - Drushtinimittajanya - those which arise with visible causes and Adrushtinimittajanya - those which arise due to invisible causes.<br />
<br />
We can consider these diseases in detail as follows:<br />
<br />
Sahaja roga or diseases - Sahaja roja are those which are congenital i.e. these diseases are present in the physical body at birth. These congenital diseases are also of two types -<br />
<br />
Physical - In congenital physical diseases some structural diseases like lameness, hunchback, blindness, dumbness, deafness, impotence, infertility, etc are congenital.<br />
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Mental - Some mental diseases like congenital mental illness, dullness, mania, and insanity are also congenital. All such diseases have been termed as congenital diseases.<br />
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Agantuka diseases are also of two types - visual and astigmatic.<br />
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Drushtinimittajanya - Diseases caused by direct events such as visible reasons such as curses, abhichara, infections, epidemics, and accidents are called Drushtinimittajanya diseases.<br />
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Adrushtinimittajanya - Diseases whose cause is not directly visible are called Adrushtinimittajanya diseases.<br />
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The sun and other planets represent all the organs of the human body, metals, the tridoshas namely; Vata, Pitta, Kapha, etc., their internal structure and operational processes.<br />
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ग्रह अधिष्ठित शरीराङ्ग || Planets Ruling The Body Parts<br />
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Disease determination is based on the location of the sun and moon in the zodiac. However, the degree to which they independently influence specific organs or are likely to influence disease can be explained by the following table: [4] -<br />
<br />
Tabular information is missing<br />
<br />
According to Jyotisha the different planets which influence specific bodily parts are as follows:<br />
<br />
List content is missing<br />
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ज्योतिष में त्रिदोष || Tridoshas in Jyotisha<br />
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According to Indian Darshanas, Ayurveda has been considered to be the origin with respect to the discussion on Tridoshas. It is also called Panchamaveda by some scholars. Ayurveda Shastra was created in response to the saying "Shareeram Vyaadhi Mandiram". There are many forms of medicine available today, but Ayurveda is the originator of all of these available forms. Ayurveda, allopathic, and homeopathic treatments are widely accepted throughout the country. The description of tridoshas is ubiquitous in Indian medicine, namely, diseases caused by Vata, Pitta, and Kapha. The medical science is based on these. Tridoshas are also discussed in Jyotisha. The science of planetary constellations is astrology. The importance of the Navagrahas is described in astrology. All these planets are associated with Tridoshas. Of these, some are Vataja (originated due to Vata), some are Pittaja (caused by Pitta), and some are Kaphaja (caused due to Kapha) [5] -<br />
<br />
. Vataj Planets - Shani, Rahu, Ketu<br />
<br />
. Pittaj Planets - Surya, Mangal, Guru<br />
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. Kaphaj Planets - Shukra, and Chandra<br />
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Mercury is said to be Tatastha (Neutral). During the waning period of these planets or if they are not strong in the natal chart the corresponding Tridoshajanya diseases appear, which has also been experienced in practice.<br />
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वातजन्य व्याधियाँ Vata-janya diseases<br />
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Vata-janya diseases are caused by the malefic influence of Shani, Rahu, Ketu. In the Charaka Samhita of Ayurveda, eighty types of these vata diseases are described. There are many classifications and sub-classifications of these eighty types of Vata diseases too, on which medical science is based. In this context, the names of these 80 types of vata diseases are being collected from the Charaka Samhita and given below [6] -<br />
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पित्तजन्य व्याधियाँ Pitta-janya Diseases<br />
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There are 40 types of Pittajanya diseases. According to Jyotisha shastra, when there is an indication of weak potency and malefic influence of Sun, Mars and Jupiter, they are afflicted by the below listed pathologies (diseases), whose nomenclature is as follows [7] -<br />
<br />
List content is missing.<br />
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Guru (Jupiter), Surya (Sun), and Mangal (Mars) cause these diseases, therefore, it is necessary to diagnose and treat or solve these during the waning effect of these planets. <br />
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कफजन्य व्याधियाँ Kaphajanya Diseases<br />
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Kaphajanya Diseases are caused by the influence of the Moon and Venus. Chandra (Moon) and Shukra (Venus), both of these planets have cooling properties. There are 20 types of Sheetavyaadhi diseases as has been discussed and described in Ayurveda by Maharishi Charaka in the 20th chapter of Charaka Samhita. There are many sub-classifications of these diseases which have been discussed in detail in Ayurveda Shastra. These diseases are given as per context herein below [8] -<br />
<br />
Information is missing<br />
<br />
On the basis of these facts, both medical science and Jyotisha have an identifiable relationship. Therefore, if medical sciences is combined with astrology, additional benefits can be provided. The planets and zodiacs are all associated with tridoshas. In Sanskrit, the Linga Bheda Prasanga describes three genders -<br />
<br />
1. Stree lingam (Feminine gender)<br />
<br />
2. Pumlingam (Masculine gender)<br />
<br />
3. Napunsaka lingam (Neuter gender)<br />
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Among the planets Budha (Mercury) is considered as neuter gender. It (Mercury) takes on the properties of the planet with which it resides and gives results according to the properties of that particular planet. Therefore, during the waning position of Mercury, its associate resident planet's position and properties should be considered, before making decisions about diseases and its results. Considering its associated planet's properties, the three doshas of Vaata-Kapha-Pitta should be analysed before giving out a solution based on the location of Mercury. Pluto was believed to be Budha according to some scholars. Therefore, based on the planetary situation its quality, temperament, the treatment modality has to be defined.<br />
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स्वास्थ्य विचार की ज्योतिषीय उपयोगिता<br />
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Utility of Jyotisha in health<br />
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There is immense utility of astrology in the course of health matters. [9]<br />
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विचार-विमर्श || Discussion.<br />
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In Vedic philosophy, the doctrine of "Yatha Pinde Tathaa Brhamaande" has been practiced since ancient times. This theory explains the fact that the same principles that operate in the various activities of luminous bodies within the solar system govern the unit of the solar system located in the body of the creature. As Lord Shri Krishna says in the Gita -<br />
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गामाविश्य च भूतानि धारयाम्यहमोजसा |<br />
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पुष्णामि चौषधिः सर्वासोमो भूत्वा रसात्मकः. || (श्री.भ.गी.१५/१६)<br />
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The medicinal plants and their alchemical properties are under the influence of the rays of Soma (Moon). It is in common experience that medicines undergo lot of changes at night that does not happen during the day. The Moon is our neighbouring planetary body. Thus, the Moon accounts for the largest gravitational pull of the planets on us. Jyotish Acharyas have properly investigated the causes of diseases and their cures. The effect of planets definitely have an influence over man. Planets have mutual friendly/enemical relationships and accordingly influence each other. Due to the adverse influence of the planets, the native suffers from various diseases and due to the favourable influence of the planets achieves happiness and prosperity. Therefore, in order to remove the adverse effect, various types of treatments have been mentioned by Acharyas of astrology.<br />
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. The effect of the moon itself makes the circulatory system of our body abnormal.<br />
<br />
. It is because of the moon that mental disorders like mania, epilepsy, and physical disorders like blood pressure, anemia, and rheumatism are at their peak on the full moon days compared to other occasions.<br />
<br />
. Brihatjataka author Varahamihira also considers the rutudharma necessary for conception is influenced by the two planets, Mars and the Moon.<br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Vrishti_Vijnana_in_Jyotisha_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A5%87_%E0%A4%B5%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BF%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=136069Vrishti Vijnana in Jyotisha (ज्योतिषशास्त्रे वृष्टिविज्ञानम्)2024-02-14T06:57:24Z<p>Fordharma: edited links</p>
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The meteorological branch of Indian Jyotisha, Vrishti Vijnana, describes various methods for the cognizance of predicting or forecasting rains, short spells or drizzles, heavy rains, rainstorms, hurricanes, and calamities. Food is the source of nourishment for human beings and the production or destruction of the crops harvested, which is the primary food source of humans, is completely dependent on rains. Rain is the primary source of life for all living beings on Earth. Rain is the only source of replenishing the water bodies and water is of utmost significance for the existence of the entire ecosystem of the Earth. Rainfall, floods and drought, etc., can be predicted by astrology. The ancient rishis and maharshi with their astronomical knowledge, experience and powers of clairvoyance and by using small tools and instruments (like bamboo tubes etc.), could predict the weather accurately, years in advance by studying the celestial planets and constellations, though they did not have either developed observatories like today, or scientific instruments that gave the most sophisticated results. <br />
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To read the Hindi article click [[Vrishti Vijnan in Jyotisha (ज्योतिष में वृष्टि विज्ञान)]]<br />
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== Introduction ==<br />
India is country with primarily an agrarian economy. The monsoon season is considered the most useful among the seasons prevalent here, keeping agriculture in view. Farmers can be more alert about timing their agricultural activities only if they are aware about when monsoons will arrive and when it is not expected. Accurate prediction of the arrival of monsoons is possible only by daily observation of the prevalent seasons. Indian scholars have researched and maintained written records of their experiences of seasonal rain, wind, clouds, and lightning. In astrological texts such as Brihad Samhita, Meghamala, and Brihaddhaivajna Ranjana etc., they are also available in the form of an anthology.<ref>Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology (2012) Delhi: Alpha Publications (p 2)</ref><br />
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Detailed descriptions of rainfall caused by clouds are available in Ramayana, Mahabharata and in the Puranas especially in Vayupurana, Brahmapurana, Vishnupurana, Matsyapurana and Agnipurana. Among the Samhita texts in astrology, Brhatasamhita, Bhadrabahu Samhita, Narada Samhita, Meghamala, Prachya Bhartiyam, Ritu Vigyanam, Krishiparasara, Kadambini, Arshavarshavayu Vigyanam, Adbhutasagara, Mayurachitram, Brihaddhaivajnaranjan, Vrishtiprabodha, etc., provide specific and detailed description of cloud formation, classification of clouds, and precipitation by clouds.<ref>Durgesh Kumar Shukla, Rain Science in Astrology (2017) Kashi Hindu University, Bhumika (p13)</ref><br />
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== Definition ==<br />
मेघाज्जलबिन्दुपतनम् वृष्टिः। (Shabdakalpadrum)<br />
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== The importance of the knowledge of rains for existence of humans. ==<br />
The object that impacts and affects all of us is the most important object for all of us. Rains impacts and affects all of us in such a way that without the availability of water, our survival itself is not possible. With the observation and study of rain system, we are made capable to lead a systematic life- as stated in the Taittiriya Samhita -<br />
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अग्निर्वा इतो वृष्टिमुदीरयति मरुतः सृष्टां नायन्ति।(तै०सं० ७/५/२)<br />
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वृष्टिमूला कृषिः सर्वा वृष्टिमूलं च जीवनम्। तस्मादादौ प्रयत्नेन वृष्टिज्ञानं समाचरेत् ॥(कृषिपाराशरः अध्यायः-२/वृष्टिखण्ड श्लोक- १)<br />
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Sage Parashar describes as follows: - Rain is the root cause for the whole of agriculture and rain is also the essence of life, and therefore, in the beginning, one should put efforts to study and understand the rain-system knowledge.<ref>Jagjivan Das Gupta, </ref> <br />
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Traditionally, rains have been studied through the following ways<br />
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1. Vrishtijnana through the study of Proverbs<br />
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2. Through the interplanetary war<br />
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3. By conducting air tests<br />
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4. Drought Yoga<br />
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5. Deluge Yoga <br />
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== The basis of rainfall ==<br />
There are several methods of forecasting rainfall which we can divide into two categories viz. classical and modern. Classical means the traditional method of acquiring rain knowledge that existed in our country through ancient texts, folk legends, etc., in which rain is predicted by going through the almanacs without the help of any expensive equipment. This is the knowledge acquired by the process of self-discovery used by Indian minds. Modern forecasting is the name given by modern scientists to the method of forecasting rainfall with the help of expensive equipment like artificial satellites, which is possible only by large establishments as it is very expensive to set up. Here an experimental observation is being presented by both methods.<br />
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=== The classical basis of rain knowledge ===<br />
According to traditional rain science, there are two bases of rain-related knowledge:<br />
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1. The Reasonable test method.<br />
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2. Mathematical theoretical method.<br />
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8. .<br />
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==== Reasonable test method ====<br />
This method provides important information about rain science by periodically observing the following facts for attaining rain knowledge: -<br />
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1. '''Atmospheric changes''' - Rainfall can be predicted by simple observational observations of atmospheric changes like change in temperature, air pressure and wind direction, humidity, etc.<br />
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2. '''Biotic movement''' - Any change in the environment leads to a change in the behaviour of living organisms. Animals and birds provide us with forecasts of rainfall and weather change, etc., through their behaviour. By observing the changes in the behaviour of biological organisms like animals, birds, insects, moths, plants, fishes, etc., we come to know about the arrival of rains. For example, during the summer season, when there is high humidity in the atmosphere(moisture), the birds begin to dig into the soil, a phenomenon that signals the soon forthcoming arrival of rain.<br />
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3. '''Chemical Changes''' - The chemical changes experienced in the atmosphere also give us information about the occurrence of rainfall. Some organic and inorganic chemical compounds mix and diffuse into the atmosphere, giving us knowledge of precipitation. For example, when all four directions are foggy around us, it indicates that there is a possibility of rain soon.<br />
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4. '''Physical change''' - The physical change seen around the sun, moon, etc. is virtually due to the atmosphere. For example, when a light yellowish halo around the moon is seen, resembling the colour of a rooster's eye, it is an indication of soon upcoming rains.<br />
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5. '''Changes in sky'''- cloud formations, lightning striking, thunderstorms, fog, thunder, rainbows, etc. also indicate soon to arrive rains.<br />
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9. <br />
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=== Mathematical theoretical method ===<br />
There are many theoretical methods of rain knowledge in the Indian tradition that make predictions of rain possible easily through simple mathematical procedures or almanacs.<br />
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'''Predicting rains by observing the position of stars and planets in the solar system'''- The celestial positions of the planets and the interconnections of the planets and constellations also form the possibility and basis for rains. When Mercury or Venus are moving in a curved position, there is very less probability of rain and when Saturn and Mars are in Dhanishtha nakshatra, then there is no possibility of rainfall.<br />
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'''Precipitation from studying solar transits''' - Long-term or near-term precipitation can be predicted by studying the solar solstice and certain days of the solar month.<br />
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'''Precipitation from studying the lunar movements''' - According to Rohini Nivas theory, when the Sun enters Aries, at that time the constellation that is affixed by moon, the Nakshatra should be calculated up to Rohini constellation. If the count is 1, 2, 8, 9, 15, 16, 22 or 23, Rohini is considered to be residing in the sea, which is indicative of an excess of rainfall.<br />
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'''Precipitation from studying the Nadi Chakras''' - According to some theories, 28 nakshatras can be divided into 2 nadi chakras, called Binadi chakras. When it is divided into three nadi chakras it is called as Trinadi chakra and when divided into seven parts, it is termed as Sapta nadi chakra. Rainfall is then forecast by observing the positions of the Sun and Moon relative to the constellations.<br />
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'''Predicting the rains from study of the Dashtapa -''' According to Dashtapa Siddhanta, the knowledge of forthcoming rains is based on the 10 lunar days from Jyeshtha Amavasya to Ashadha Shukla Dashami in the four rainy months of Ashadha, Shravan, Bhadrapada and Ashwin.<br />
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'''Reasonable testing method for predicting the duration of rainfall -'''<br />
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According to the so-called test theory, long-term, medium-term, and short-term rainfall predictions have the following basis:<br />
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'''1. For annual rainfall'''.<br />
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· Ashadhi yoga<br />
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· Phalguni yoga<br />
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· Swati Yoga<br />
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'''2. For monthly and fortnightly rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of transmission<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· Monthly season testing theory<br />
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'''3. For daily rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of attraction<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· SadyoVrishti theory<br />
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· Drought sypmtoms theory<br />
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==== The rainy season duration prediction by mathematical theory ====<br />
According to this theory, the following elements play an important role in the knowledge of rain after the calculation of the whole year. On this basis, rainfall can be predicted anytime by performing the entire mathematical procedure of any given year. This method is most helpful for long-term forecasting.<br />
<br />
'''1. For annual rainfall -'''<br />
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Samvatsar<br />
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Samvatsar Adhikari<br />
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Guru Varsha<br />
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Vimshopak<br />
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Shakaabdasamkhyaa<br />
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Aardraapravesha<br />
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Meghanaam<br />
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Rohiniwas<br />
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Jalaadak<br />
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2. '''For monthly rainfall-'''<br />
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Dvinaadi<br />
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Trinaadi<br />
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Saptanadi<br />
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Various rain-related yoga<br />
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For daily rainfall<br />
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== The Effect of Rain on Human Life ==<br />
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== The Planet and the Rain ==<br />
The sun is the originator of the cycle of seasons. When the Sun enters the Ardra nakshatra (solar calendar), it is formally considered to be the beginning of the rainy season. Indian almanacs make rain predictions every year by studying Ardra-Pravesh-Kundali, etc. Beginning from Ardra constellation counting up to 9 nakshatras is considered to be the rainy season.<br />
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'''Rainfall Status based on Mandalas'''<br />
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There are a total of four mandalas called Indra, Varuna, Vayu and Agni respectively. There are 28 Nakshatras, including Abhijit, quarterly grouped in these Mandals.<br />
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Indra Mandala consists of Abhijit, Shravan, Dhanishtha, Rohini, Jyestha, Uttarashadha and Anuradha nakshatras.<br />
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The Varuna Mandala contains the constellations Revati, Purvashadha, Ardra, Ashlesha, Mula, Uttarabhadrapada, and Shatabhisha.<br />
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The Vayu Mandala consists of Uttaraphalguni, Hasta, Chitra, Swati, Punarvasu, Mrigashira and Ashwini.<br />
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The Agni Mandala consists of seven constelaations namely Krittika, Pushya, Vishakha, Bharani, Magha, Purvabhadrapada, and Purvaphalguni.<br />
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This classification of nakshatras is acceptable to almost all acharyas, but some acharyas have called only the Indra Mandala as Chandra Mandala, but the order of the nakshatras remains the same. [4]<br />
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== The gestation period of the rain ==<br />
The composition of the rain is called Garbha Kaal, it has three variations: [5]<br />
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1. '''Garbha Kaal''' - The evaporation of water into the celestial sphere by the rays of the Sun is called Garbha Kaal.<br />
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2. '''Poshan Kaal''' - The water that evaporates from the Sea by the Sunrays, when gets accumulated in the sky and stays there is called Poshan Kaal.<br />
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3. '''Prasava Kaal''' - Water that falls on the earth in the form of rain is called Prasava Kaal.<br />
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10. <br />
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== Western and Oriental Meteorology ==<br />
Modern meteorology, which began about a hundred years ago, has not yet fully established its authenticity in the Indian environment. Because of this, the problem of increasing population, food and living conditions assigned to it, all of these have become unmanageable. The rainfall pattern of modern meteorology is not entirely satisfactory for agricultural use. In state-of-the-art meteorology, weather predictions are made by sophisticated computers that are not entirely beneficial for agriculture. Modern meteorology is not yet fully capable of predicting even the minimal 10/15-day rain forecasts in advance which is required for agricultural planning. Although work is being done in this regard, the results are not yet satisfactory. Modern meteorologists are also seen discussing ancient Indian methods and their application to weather forecasting. For example, Dr Dey and his colleagues, who are well-known meteorologists, have given a detailed discussion on "Constellation-based Rainfall and Weather" in the journal ‘Mausam’ in 2004. Some other scientists are also working in this field on a scientific basis, considering ancient Indian method as their basis of study. Like Vedamurthy, Ketan Kale along with Dr.T.Venugopal and his associates are working on a project called ‘Yajnat Bhavati Parjanyaha’. These people are famous meteorologists. Looking at the ancient ideas and background, S. K. Mishra submitted his thesis on weather predictions based on almanac under the direction of Prof. V. K. Dubey, Chairman - Extension Education, Agricultural Institute and co-direction of Prof. Ramchandra Pandey, Chairman, Department of Astrology, Kashi Hindu University, Varanasi, for graduation at the Agricultural Institute of Kashi Hindu University. They compared the daily weather forecasts of the almanac from 1946 to 1995 with modern data and found that 75% of the Panchang’s predictions were correct. And among the predictions of various Panchangs, it is the predictions of the Druk Siddha Panchang that have been found to be the most accurate, when it comes to them actualizing.<br />
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A comparative study of the annual rainfall obtained by the Druk Siddha Panchang with the rainfall data obtained by modern meteorology found that the rainfall result from the Dainik Panchang is 75% correct. [2]<br />
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== citation ==<br />
11. ^ Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology, 2012, Alpha Publications New Road, Delhi (p. 2).<br />
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12. ^ 2.02.1 Durgesh Kumar Shukla, Rain Science in Astrology, 2017, Kashi Hindu University, Bhumika, (p. 13).<br />
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13. ^ Jagjivan Das Gupta, Astrology - Mystery (Volume I), 1985, Motilal Banarsidas Varanasi (p. 74).<br />
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14. ^ Girija Shankar Shastri, Astrological Analysis of Earthquakes, 2007, Ishwar Sharan Degree College, Allahabad University, (pp. 25).<br />
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15. ↑ Pandit Kanwarlal Dwivedi, Vrishti Vigyan Rahasya, Shri Saraswati Prakashan Almer (p. 10).<br />
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[[Category:Jyotisha]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136068Prasthantrayi (प्रस्थानत्रयी)2024-02-14T06:48:51Z<p>Fordharma: /* Brahmasutras */ added content and links</p>
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<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts or Prasthana-traya. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at and interpreting the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
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There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. Astika Darshanas accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). ''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. <br />
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== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. The author of Vedantasara<ref>Dutt Sastri. M. N. (1909) edit. ''Vedanta-Sara. A Prose English Translation and Explanatory notes and Comments.'' Calcutta: The Society for the resuscitation of Indian Literature. (p.2)</ref> begins his work with an attempt to explain the class of writings included under the heading Vedanta and identifies them as Prasthanatrayam. He mentions the Sharira Sutras which are popularly called Vedanta Sutras. They endeavor to solve the most momentous questions of life and death. The attainment of self-knowledge is the ''summum bonum'' of spiritual culture according to the advocates of Vedanta. <br />
<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
=== Upanishads ===<br />
{{Main|Upanishads (उपनिषदः)}}<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being concluding or gnostic portion of Vedic text. Adi Shankaracharya has given commentaries on at least eleven (some opine 12 and 13) Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
“Vedanta,” then, generally refers to the teachings of the principal Upanishads and was later extended to other works about or based on them. Although this makes for a fairly well circumscribed group of Vedantic texts, there is a great variety of viewpoints expressed in them that has fostered a great variety of interpretations.<br />
<br />
=== Brahmasutras ===<br />
{{Main|Brahmasutra (ब्रह्मसूत्र)}}<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools. <br />
<br />
[[Sutras (सूत्राणि)|Sutra]] works can be easily memorized and condensed within themselves a great deal of thought and teaching. They were apparently didactic tools used to teach the tenets of the six Darshanas. Though easily memorized, understanding the full meaning of a sutra work required the help of an explanation from a teacher who had himself studied the sutra from a teacher. Eventually those explanations were transformed into written commentaries and the most authoritative of the commentaries became recognized as the major commentary or [[Bhashya (भाष्यम्)|bhashya]]. Through the Brahmasutras, the school of Vedanta distinguished itself from the other developing schools of thought. A number of different sub-schools of Vedanta grew up, each with its own main commentary or bhashya on the Brahmasutra. They later came to be known as different sub-schools of Vedanta based on the school’s position on the fundamental question of the relationship of Brahman (the supreme truth recognized in the Upanishads) to the living being (forms of life). These include Advaita (non-dualism), Visishta-advaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualism and non-dualism), Suddhadvaita (pure non-dualism), and others.<br />
<br />
=== Srimad Bhagavad Gita ===<br />
{{Main|Bhagavad Gita (भगवद्गीता)}}<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed. <br />
<br />
In the first six chapters, the secret of [[Nishkama Karma (निष्कामकर्म)|Nishkama Karma]] Yoga has been explained, in the second six chapters, the secret of Bhagavad [[Bhakti Yoga (भक्तियोगः)|Bhakti Yoga]] and in the third six chapters, the secret of [[Jnana Yoga]] has been explained.<br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136067Prasthantrayi (प्रस्थानत्रयी)2024-02-14T04:19:07Z<p>Fordharma: /* Srimad Bhagavad Gita */</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''.<br />
<br />
== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. The author of Vedantasara<ref>Dutt Sastri. M. N. (1909) edit. ''Vedanta-Sara. A Prose English Translation and Explanatory notes and Comments.'' Calcutta: The Society for the resuscitation of Indian Literature. (p.2)</ref> begins his work with an attempt to explain the class of writings included under the heading Vedanta and identifies them as Prasthanatrayam. They endeavor to solve the most momentous questions of life and death. <br />
<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. The three prasthanas include<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
=== Upanishads ===<br />
{{Main|Upanishads (उपनिषदः)}}<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being concluding or gnostic portion of Vedic text. Adi Shankaracharya has given commentaries on at least eleven (some opine 12 and 13) Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
“Vedanta,” then, generally refers to the teachings of the principal Upanishads and was later extended to other works about or based on them. Although this makes for a fairly well circumscribed group of Vedantic texts, there is a great variety of viewpoints expressed in them that has fostered a great variety of interpretations.<br />
<br />
=== Brahmasutras ===<br />
{{Main|Brahmasutra (ब्रह्मसूत्र)}}<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools. <br />
<br />
[[Sutras (सूत्राणि)|Sutra]] works can be easily memorized and condensed within themselves a great deal of thought and teaching. They were apparently didactic tools used to teach the tenets of the six Darshanas. Though easily memorized, understanding the full meaning of a sutra work required the help of an explanation from a teacher who had himself studied the sutra from a teacher. Eventually those explanations were transformed into written commentaries and the most authoritative of the commentaries became recognized as the major commentary or [[Bhashya (भाष्यम्)|bhashya]]. Through the Brahmasutras, the school of Vedanta distinguished itself from the other developing schools of thought. A number of different sub-schools of Vedanta grew up, each with its own main commentary or bhashya on the Brahmasutra. They later came to be known as different sub-schools of Vedanta based on the school’s position on the fundamental question of the relationship of Brahman (the supreme truth recognized in the Upanishads) to the living being (forms of life). These include Advaita (non-dualism), Visishta-advaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualism and non-dualism), Suddhadvaita (pure non-dualism), and others.<br />
<br />
=== Srimad Bhagavad Gita ===<br />
{{Main|Bhagavad Gita (भगवद्गीता)}}<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed.<br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136066Prasthantrayi (प्रस्थानत्रयी)2024-02-14T04:18:27Z<p>Fordharma: /* Brahmasutras */</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''.<br />
<br />
== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. The author of Vedantasara<ref>Dutt Sastri. M. N. (1909) edit. ''Vedanta-Sara. A Prose English Translation and Explanatory notes and Comments.'' Calcutta: The Society for the resuscitation of Indian Literature. (p.2)</ref> begins his work with an attempt to explain the class of writings included under the heading Vedanta and identifies them as Prasthanatrayam. They endeavor to solve the most momentous questions of life and death. <br />
<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. The three prasthanas include<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
=== Upanishads ===<br />
{{Main|Upanishads (उपनिषदः)}}<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being concluding or gnostic portion of Vedic text. Adi Shankaracharya has given commentaries on at least eleven (some opine 12 and 13) Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
“Vedanta,” then, generally refers to the teachings of the principal Upanishads and was later extended to other works about or based on them. Although this makes for a fairly well circumscribed group of Vedantic texts, there is a great variety of viewpoints expressed in them that has fostered a great variety of interpretations.<br />
<br />
=== Brahmasutras ===<br />
{{Main|Brahmasutra (ब्रह्मसूत्र)}}<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools. <br />
<br />
[[Sutras (सूत्राणि)|Sutra]] works can be easily memorized and condensed within themselves a great deal of thought and teaching. They were apparently didactic tools used to teach the tenets of the six Darshanas. Though easily memorized, understanding the full meaning of a sutra work required the help of an explanation from a teacher who had himself studied the sutra from a teacher. Eventually those explanations were transformed into written commentaries and the most authoritative of the commentaries became recognized as the major commentary or [[Bhashya (भाष्यम्)|bhashya]]. Through the Brahmasutras, the school of Vedanta distinguished itself from the other developing schools of thought. A number of different sub-schools of Vedanta grew up, each with its own main commentary or bhashya on the Brahmasutra. They later came to be known as different sub-schools of Vedanta based on the school’s position on the fundamental question of the relationship of Brahman (the supreme truth recognized in the Upanishads) to the living being (forms of life). These include Advaita (non-dualism), Visishta-advaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualism and non-dualism), Suddhadvaita (pure non-dualism), and others.<br />
<br />
=== Srimad Bhagavad Gita ===<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed. <br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136065Prasthantrayi (प्रस्थानत्रयी)2024-02-14T04:16:36Z<p>Fordharma: /* Upanishads */</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''.<br />
<br />
== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. The author of Vedantasara<ref>Dutt Sastri. M. N. (1909) edit. ''Vedanta-Sara. A Prose English Translation and Explanatory notes and Comments.'' Calcutta: The Society for the resuscitation of Indian Literature. (p.2)</ref> begins his work with an attempt to explain the class of writings included under the heading Vedanta and identifies them as Prasthanatrayam. They endeavor to solve the most momentous questions of life and death. <br />
<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. The three prasthanas include<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
=== Upanishads ===<br />
{{Main|Upanishads (उपनिषदः)}}<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being concluding or gnostic portion of Vedic text. Adi Shankaracharya has given commentaries on at least eleven (some opine 12 and 13) Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
“Vedanta,” then, generally refers to the teachings of the principal Upanishads and was later extended to other works about or based on them. Although this makes for a fairly well circumscribed group of Vedantic texts, there is a great variety of viewpoints expressed in them that has fostered a great variety of interpretations.<br />
<br />
=== Brahmasutras ===<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools. <br />
<br />
[[Sutras (सूत्राणि)|Sutra]] works can be easily memorized and condensed within themselves a great deal of thought and teaching. They were apparently didactic tools used to teach the tenets of the six Darshanas. Though easily memorized, understanding the full meaning of a sutra work required the help of an explanation from a teacher who had himself studied the sutra from a teacher. Eventually those explanations were transformed into written commentaries and the most authoritative of the commentaries became recognized as the major commentary or [[Bhashya (भाष्यम्)|bhashya]]. Through the Brahmasutras, the school of Vedanta distinguished itself from the other developing schools of thought. A number of different sub-schools of Vedanta grew up, each with its own main commentary or bhashya on the Brahmasutra. They later came to be known as different sub-schools of Vedanta based on the school’s position on the fundamental question of the relationship of Brahman (the supreme truth recognized in the Upanishads) to the living being (forms of life). These include Advaita (non-dualism), Visishta-advaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualism and non-dualism), Suddhadvaita (pure non-dualism), and others.<br />
<br />
=== Srimad Bhagavad Gita ===<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed. <br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136062Prasthantrayi (प्रस्थानत्रयी)2024-02-13T11:28:54Z<p>Fordharma: Added content</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''.<br />
<br />
== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. The author of Vedantasara<ref>Dutt Sastri. M. N. (1909) edit. ''Vedanta-Sara. A Prose English Translation and Explanatory notes and Comments.'' Calcutta: The Society for the resuscitation of Indian Literature. (p.2)</ref> begins his work with an attempt to explain the class of writings included under the heading Vedanta and identifies them as Prasthanatrayam. They endeavor to solve the most momentous questions of life and death. <br />
<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. The three prasthanas include<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
=== Upanishads ===<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being concluding or gnostic portion of Vedic text. Adi Shankaracharya has given commentaries on at least eleven (some opine 12 and 13) Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
“Vedanta,” then, generally refers to the teachings of the principal Upanishads and was later extended to other works about or based on them. Although this makes for a fairly well circumscribed group of Vedantic texts, there is a great variety of viewpoints expressed in them that has fostered a great variety of interpretations. <br />
<br />
=== Brahmasutras ===<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools. <br />
<br />
[[Sutras (सूत्राणि)|Sutra]] works can be easily memorized and condensed within themselves a great deal of thought and teaching. They were apparently didactic tools used to teach the tenets of the six Darshanas. Though easily memorized, understanding the full meaning of a sutra work required the help of an explanation from a teacher who had himself studied the sutra from a teacher. Eventually those explanations were transformed into written commentaries and the most authoritative of the commentaries became recognized as the major commentary or [[Bhashya (भाष्यम्)|bhashya]]. Through the Brahmasutras, the school of Vedanta distinguished itself from the other developing schools of thought. A number of different sub-schools of Vedanta grew up, each with its own main commentary or bhashya on the Brahmasutra. They later came to be known as different sub-schools of Vedanta based on the school’s position on the fundamental question of the relationship of Brahman (the supreme truth recognized in the Upanishads) to the living being (forms of life). These include Advaita (non-dualism), Visishta-advaita (qualified non-dualism), Dvaita (dualism), Dvaitadvaita (dualism and non-dualism), Suddhadvaita (pure non-dualism), and others.<br />
<br />
=== Srimad Bhagavad Gita ===<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed. <br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136060Prasthantrayi (प्रस्थानत्रयी)2024-02-13T10:36:32Z<p>Fordharma: Added content</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy required to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three. Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''.<br />
<br />
== The Three Prasthanas ==<br />
Indian philosophy has had a life-oriented approach since ancient times. Indian philosophical texts have made valuable contributions to the spiritual, metaphysical and ideological aspects of human life. In Indian philosophical traditions, there has been extensive thinking about the three elements, Atman/Brahman, Jagat and Ishvara. All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. The three prasthanas include<br />
<br />
# [[Upanishads]] - form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. The Vedas and their end portions, Upanishads are regarded Apourusheya, meaning "not of human origin" and are regarded as divine revelations. The Upanishads are also called as Uttara Mimamsa and Vedanta purely designated by their being located at the end of Vedic text. Adi Shankaracharya has given commentaries on at least eleven Upanishads, which were later called as Mukhya Upanishads. The goal of Upanishads is to lead the seekers to Brahmajnana and the path to that goal is expounded variously based on the Vedanta school. <br />
<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains sutras, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the sutras found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools.<br />
<br />
Srimad Bhagavad Gita is the third authoritative text given by Vyasa Maharshi in the Mahabharata. Even though Mahabharata is an Itihasa text, the teachings given by ShriKrishna to Arjuna are considered to be Apaurusheya like the Vedas because it spontaneously emerged from ShriKrishna regarded as Paramatman, the Supreme Being. That is why this text is also a scripture expounding [[Brahmavidya (ब्रह्मविद्या)|Brahmavidya]]. To attain Brahman, the means of selfless action (nishkama karma), devotion (bhakti) and knowledge (jnana) have been prescribed. <br />
<br />
== Unanimous acceptance ==<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>:<br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sri Madhvacharya, Sri Ramanujacharya, Sri Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Prasthantrayi_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%80)&diff=136059Prasthantrayi (प्रस्थानत्रयी)2024-02-13T07:47:04Z<p>Fordharma: adding content</p>
<hr />
<div>Prasthana-trayi (Samskrit:प्रस्थानत्रयी) include the three fundamental texts of Indian Philosophy to understand the import of every system of Vedanta. Every system of Vedanta declares that it derives its doctrines from three texts (Prasthana-traya), namely, the [[Upanishads (उपनिषदः)|Upanishads]], the [[Bhagavad Gita (भगवद्गीता)|Bhagavad-Gita]], and the Vedanta-Sutras or Brahmasutras. Each school holds that its interpretation of the texts is the only correct version and those of the others wrong. Thus we have the different systems of Vedanta being fastened on to one and the same text. This has been possible because of the presence of more than one way of looking at the texts.<ref>Nagaraja Rao, P. (1958) ''Introduction to Vedanta.'' Bombay: Bharatiya Vidya Bhavan. (p.39)</ref><br />
<br />
There are six systems of philosophy known as [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] of which [[Vedanta (वेदान्तः)|Vedanta]] is one. They accept the Vedas as authority but they have different interpretations of what the Vedas mean. Shankaracharya established that Vedanta is the concluding portion of the Vedas (gives actual conclusive import of the Vedas). <br />
<br />
''Prasthana'' means a textual composition which establishes principles or by which one is led and ''trayi'' is indicative of the quantity three.<br />
<br />
== The Three Prasthanas ==<br />
All major Vedantic teachers, like Shankaracharya, Ramanujacharya, and Madhvacharya, have composed extensive commentaries on the three texts. Some opine that the<br />
<br />
# [[Upanishads]] - they form the Shruti Prasthana (related to Shrutis or Vedic texts or revealed texts)<br />
# Vedanta Sutras or Brahma Sutras - form the Nyaya Prasthana (logical texts)<br />
# The Bhagavad Gita - forms the Smrti Prasthana (related to Smritis or remembered texts )<br />
<br />
Upanishads are the first authoritative texts dealing with the doctrines of Vedanta, namely Atman and Brahman. <br />
<br />
Second authoritative work is “Brahmasutra”, which is said to have been authored by Badarayana Vyasa. It contains aphorisms, and all the three leading philosophical schools of Hinduism, Advaita (non-dualism), Visishtadvaita (qualified non-dualism), and Dvaita (dualism) have learned treatises written by the leading proponents and teachers of these schools, commenting on the aphorisms found in this text. The commentaries of these three Acharyas (teachers) on Brahmasutra are the foundation of philosophy of these schools.<br />
<br />
S Radhakrishnan writes the following<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>: <br />
<br />
"The three Prasthanas or divisions of Vedanta are: The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutra and the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. The three Prasthanas answer roughly to three stages of faith, knowledge and discipline. The Upanishads embody the experience of the sages. Logic and discipline are present in them though these are not the chief characteristics of those texts. The Brahma Sutra attempts to interpret in logical terms, the chief conclusions of the Upanishads. The [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is primarily a Yoga Sastra giving us the chief means by which we can attain the truly religious life. These three form together the absolute standard of the Hindu tradition". <br />
<br />
Pandey & Navare (2018) mention<ref>Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>: Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''. <br />
<br />
== Unanimous acceptance ==<br />
The system (that particular structure) of Prasthan trayi was accepted by subsequent acharyas also. Sripad Madhvacharya, Sripad Ramanujacharya, Sripad Baladev Vidyabhushan and others have all commented on this Prasthan trayi and through that way they established the authenticity of their sampradayas.<br />
<br />
==References==<br />
<references /><br />
[[Category:Prasthana Trayi]]<br />
[[Category:Vedanta]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Pratyaksha_Pramana_(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D)&diff=136048Pratyaksha Pramana (प्रत्यक्षप्रमाणम्)2024-02-05T16:16:32Z<p>Fordharma: </p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Pratyaksha Pramana (Samskrit: प्रत्यक्षप्रमाणम्) refers to direct perception; sense-perception, seeing with one's own eyes or direct observation as a means of acquiring valid knowledge. Broadly translated as perception in the English language, it is extensively discussed in Indian traditional texts as a means of acquiring valid knowledge, also called [[Pramana (प्रमाणम्)|Pramana]]. Observation or Pratyaksha is viewed as the primary guideline for correct knowledge at the practical level in most schools of Indian thought. At the practical level, the following six are accepted as means to knowledge (pramana): direct perception (pratyaksha), inference (anumana), verbal testimony (shabda), comparison (upamana), non-apprehension (anupalabdhi) and postulation (arthapatti). However, while accepting the utility of observation in the search for knowledge, it was not considered as the ''only'' source of knowledge as did the Charvakas and logical positivists.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 24</ref><br />
<br />
In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref><br />
<br />
== Introduction ==<br />
Perception refers to the way sensory information is organized, interpreted, consciously experienced and processed by the nervous system. Perception includes psychological processes that take place in the mind based on external sensory inputs and/or internal experiences and thoughts. Sensory systems provide important information about our surroundings. This information used to successfully navigate and interact with our environment so that we can find nourishment, seek shelter, maintain social relationships, and avoid potentially dangerous situations.<ref>Introduction to Psychology course on NPTEL (Chapter: Sensation and Perception)</ref><br />
<br />
== Etymology ==<br />
The word [[Perception]] has come to be used to explain the Samskrit term Pratyaksha. The word Pratyaksha consists of the prefix 'प्र - pra' and the noun 'अक्ष - aksha' used in the meaning प्रतिगतमक्षि इन्द्रियं यत्र । that which goes along with the eye-sense organ, as in Shabdhakalpadhruma, it means इन्द्रियग्राह्यम् । According to Amarakosha it means ऐन्द्रियकम् । इत्यमरः । related to sense organs.<ref>Shrimad Amarsingha (Reprint 2016) Amarkosha Tritiya Kanda, Vishesyanigna varga (3.1.78) Varanasi: Chaukhambha Sanskrit Sansthan (Page 507)</ref> <br />
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In Charaka Samhita<br />
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Pratyaksa is defined by Monier Williams<ref>Williams, M. (1872). A Sanskrit-English Dictionary. Oxford, London: The Clarendon Press (Page 611)</ref> as ’present before the eyes,’ hence ‘visible,’ ‘perceptible," ‘direct perception,' ‘apprehension by the senses.’ Pramana as ‘mode of proof.’ V.S. Apte, in not dissimilar manner, renders pratyaksa as ‘cognizable by an organ of sense', “apprehension by the sense,’’ “considered as a pramana or mode of proof.”<br />
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The terms of the definitions are, in part, right and, in part, wrong, and could be quite misleading in characterizing the Advaitic conception of perception. The terms ‘perceptible’, ‘direct perception’, and ‘mode of proof' are strictly the only ones that apply to its definition of perception (pratyaksa), the rest are in need of qualification as they apply to one aspect of perception only. More precisely, the terms ‘given to senses', ‘cognized by any organ of sense’, ‘present before the eye’, ‘visible’ are inadequate depictions of, and grossly limit the scope of pratyaksa in Advaita.<br />
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== References ==<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136047Dharmic Dinacharya (धार्मिक दिनचर्या)2024-02-05T16:09:26Z<p>Fordharma: added content</p>
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<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
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== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
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* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
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In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
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== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<blockquote>प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)</blockquote>Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
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Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
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== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for two yamas (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
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* ब्राह्म मुहूर्तम्॥ Brahma muhurta <br />
* प्रातः जागरण॥ Pratah Jagarana (waking up in the early morning hours)<br />
* करदर्शन॥ Kar Darshana (looking at the palm of our hand)<br />
* भूमिवन्दना॥ Bhumi Vandana (Offering salutations to Mother Earth)<br />
* मंगलदर्शन॥ Mangala Darshana (the auspicious glimpse)<br />
* अभिवादन॥ Abhivadana (friendly wishes and greetings)<br />
* अजपाजप॥ Ajapajapa (practicing breath meditation)<br />
* उषा काल॥ Ushakala (dawn break Ayurveda prescribed activities)<br />
* शौचाचार॥ Shouchara (clearing of bowels and passing urine)<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana (brushing of teeth and rinsing of mouth)<br />
* व्यायाम॥ Vyayama (exercise physically)<br />
* तैलाभ्यंग॥ Tailabhyanga (massaging oil on the body)<br />
* क्षौर॥ Kshaura (hair cutting and shaving on specific days)<br />
* स्नान॥ Snana (bathing)<br />
* वस्त्रपरिधान॥ Vastra paridhana (wearing clothes)<br />
* पूजाविधान॥ Pujavidhana (performing ritualistic puja)<br />
* योगसाधना॥ Yoga sadhana (performing yoga exercises)<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana (wearing yajnopavita at prescribed times)<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana (smearing of tilak on the forehead and other ornaments)<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana (performing sandhyopasana rituals and japa)<br />
* तर्पण॥ Tarpana (offering of water to pitrs)<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna (five yajnas prescribed for a grihastha)<br />
* भोजन॥ Bhojana (consuming meals)<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika (engaging in activities for self-sustenance or livelihood)<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya (performing ritualistic activities prescribed at the time of dusk)<br />
* शयनविधि॥ Shayana Vidhi (preparation for sleep and related activities) }}<br />
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== Divisions of Dharmic Dinacharya ==<br />
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==== ब्राह्ममुहूर्त ॥ Brahma Muhurta ====<br />
''Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)''<br />
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One should wake up during the Brahma Muhurta and contemplate about the meaning of Dharma, get rid of the impurities of one’s mind and meditate on divine nature and the principles of Vedas.<blockquote>रात्रेः पश्चिम यामस्य मुहूर्तो यस्तृतीयकः । स ब्राह्म इति विज्ञेयो विहितः स प्रबोधने॥</blockquote>'''Translation-''' The third part of the unit of time measured at night is called as the Brahma Muhurta. This is the most ideal time to wake up. Making use of this Brahma Muhurta for our productive work becomes our paramount duty. By doing this we will attain worldly progress on Earth and moksha in the spiritual realm and thereby gain wholesome religious benefit.<br />
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==== प्रातः जागरण॥ Time to wake up in the morning ====<br />
Early morning time is blessed with utmost silence, serenity, sanitation and life force giving powers. By waking up early in the morning, one is able to get rid of laziness and feels energetic and one’s mind is filled with happiness and vivaciousness. The environment at this hour is very calm and peaceful. Trees and plants breathe in carbon dioxide and breathe out life giving oxygen and that is the reason behind people going for morning walks to parks and gardens so that they can enjoy the beauty of nature which helps them feel fresh and happy throughout the day. During this time of the day, cool, fragrant breeze blows which is engulfed by the effect of moonlight and starlight that is beneficial for our health and overall well-being. We get the elixir like benefit of the moonlit and starlit sky if we go out during this time of the day for a walk.<br />
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==== करदर्शन॥ Kar Darshana or Sighting one’s palms ====<br />
The sighting of one’s palms, in the morning hour is considered auspicious. It is also said-<blockquote>कराग्रे वसते लक्ष्मी करमध्ये सरस्वती। करपृष्ठे च गोविन्दः प्रभाते कर-दर्शनम्।।</blockquote>According to this, Lakshmi Devi resides in the top most part, Saraswati Devi resides in the mid-portion and Vishnu resides in the bottom portion of our palm. The significance of hands is not only mentioned in Hindu mythology but also in the Vedas-<blockquote>अयं मे हस्तो भगवान अयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः॥ (ऋ० १०।६०।१२)</blockquote>According to this mantra, hands are given a position equal to that of a deity. Here, hands are being accepted as the container of extreme strength and resourceful enough to be considered medicinal with the power to cure all ailments. <br />
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==== भूमिवन्दना ॥ Bhumi Vandana or Prostration offered to Mother Earth ====<br />
It is considered to be a harbinger of luck if, upon waking up, one prostrates to Mother Earth, who bestows us with shelter. Hence it is rightly said in Ramayana - जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ।<br />
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Our motherland is considered even better than heaven. That is why the Vedas have also ordered us to prostrate before our motherland.<blockquote>शिला भूमिरश्मा पांसुः सा भूमिः संधृता धृता। तस्यै हिरण्यवक्षसे पृथिव्या अकरं नमः॥ (अथर्व० १२।१।२६)।</blockquote><br />
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==== मंगलदर्शन॥ Mangala Darshana or Auspicious sightings ====<br />
Immediately after waking up in the morning hours, as and when possible, one should look at auspicious things (cow, basil plant, fig tree, Ganga, idol of a deity etc.) whichever is available and after doing that prostrate before our parents, elders and teachers residing in the house.<br />
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==== अभिवादन॥ Abhivadana or greetings ====<br />
''Main article: Abhivadana and Namaskara (अभिवादन और नमस्कार)''<blockquote>अभिमुखीकरणाय वादनं नामोच्चारणपूर्वकनमस्कारः अभिवादनम् ।</blockquote>Prostration and greetings are considered to be the supremely pure and positive behaviour of a human being. There are many benefits that one derives by prostrating to our elders-<blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्॥</blockquote>'''Translation-''' People who are of a good character and humble, who respect elders and greet them well and who serve their elders are blessed with growth in all these four aspects namely: age, knowledge, prosperity and strength.<br />
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==== अजपाजप॥ Ajapajapa or breathing ====<br />
The chant which is completed just by breathing in and out, without pronouncing any of them is termed as Ajapa.<blockquote>न जप्यते नोच्चार्यते (श्वासप्रश्वासयोः गमनागमनाभ्यां सम्पाद्यते)इति अजपा॥(शब्दकल्पद्रुमे)</blockquote>There is no doubt as to the contention that, just by the mere intention of this Gayatri named Ajapa, which has the capacity to bestow salvation even to the yogis, a living soul can attain salvation from this material world-<blockquote>अजपा नाम गायत्री योगिनां मोक्षदायिनी। तस्याः संकल्पमात्रेण जीवन्मुक्तो न संशयः॥(नित्यकर्मपूजाप्रकाशमें_अंगिरा)</blockquote><br />
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==== शौचाचार॥ Shouchara or purification ====<br />
One should always keep endeavouring to practice purity of thoughts and actions because the original essence of a Brahmin(teacher), Kshatriya (warrior), Vaishya(businessman) is purity of thoughts and actions. When one doesn’t adhere to this practice all their efforts and endeavours prove to be fruitless. After waking up during the Brahma muhurta or divine hour and getting up from the comfort of their bedding, one should immediately attend to purification. Purification is primarily divided into two- purification of the exterior and purification of the interior.<blockquote>शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा। मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिस्तथान्तरम् ॥ (वाधूलस्मृ०१९)</blockquote>'''Translation'''- The exterior purification which is materialized by using water and soil is external and is necessary to be undertaken without interruption, but it is not established unless the internal purification is achieved. Maintaining purity of sentiments is considered to be internal purification. Not harbouring feelings of envy, hatred, anger, greed, desire, disgust etc. towards anyone is considered to be internal purification. Shreevyagrapad has said-<blockquote>गंगातोयेन कृत्स्नेन मृद्धारैश्च नगोपमैः । आमृत्योश्चाचरन् शौचं भावदुष्टो न शुध्यति । (आचारेन्दु)</blockquote>As long as one doesn’t attain internal purification, then how much ever he tries to purify himself externally by using a mountain’s worth of soil and all of the water flowing in the Ganga over an entire lifetime, he would not be considered pure.<br />
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Internal purity is supremely important because divinity resides inside of every [[Atman (आत्मन्)|atman]]. So we should see the divinity within everyone, look at every circumstance in life as divine blessing, be devoid of anger and hatred towards anyone and maintain harmony and friendly relations with everyone. Along with this, one should also keep reminiscing about the Supreme every living moment of life and follow all the rituals prescribed in the sacred texts, by considering it to be the order of the Supreme.<br />
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==== दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana or Cleaning of teeth and rinsing of mouth ====<br />
Cleaning of the teeth and rinsing of the mouth comes next in line after purification. Without purification of the mouth, indulging in activities like ritual worship and chanting mantras etc. become fruitless and therefore one should daily clean their teeth for the purpose of purifying the mouth. By cleaning one’s teeth, our teeth become clean and strong. It also helps to get rid of bad breath. Sanatana Dharma prescribes the use of a twig of a tree for the cleaning of teeth.<br />
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==== व्यायाम॥ Vyayama or Physical Exercise ====<br />
''Main article: Vyayama(व्यायामम्)''<br />
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The importance of exercise in one’s lifestyle is as important as a meal. Just as it is necessary to consume a meal on a daily basis, to keep our body nourished and energised so also it is equally inevitable to exercise, in order to digest that consumed meal. For a follower or Sanatana Dharma, there is as much devotion and love for exercise in his heart, as he has towards bathing, Sandhyavandan and worship of the deities. An overview of the most ancient sacred books of our nation makes it clear that right from time immemorial exercise has been an important aspect of human existence. Vyayaam or exercise involved the following important kinds widely in practice - Surya namaskara, [[Asanas (आसनानि)|Asana]] or bodily and sitting postures, wielding the Mudgara (a hammer like implement) and Gadha (mace), and wrestling etc.<br />
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Indian forms of physical exercise are largely divided into two main parts and many sub-divisions. The purpose of both these divisions are physical development. But out of those two types of exercise, one is called exercise and another is called [[Asanas (आसनानि)|asana]] or the pose assumed in Yoga. The function of asanas is to achieve pure, disease-free physical development, which would help to get rid of the reasons that cause disease.<br />
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==== तैलाभ्यंग॥ Tailabhyanga or Oil massage ====<br />
In the context of the Indian lifestyle, before and after bathing and after washing one’s face, anointing of one’s body with oil, scrubbing the body, massaging the body or lubrication is prescribed. This system is followed right from early childhood. In Bharatvarsha, massaging the body with warm oil before exercising and external purification of body is a system that has been prevalent since ancient times. Oil massage lends strength to the bones and beauty and glow to the skin of a person. It also protects the body from myalgia and rheumatic ailments thereby making the body capable of enduring physical labour.<br />
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==== स्नान॥ Snana or Bath ====<br />
''Main article: Snana_vidhi(स्नान_विधि)''<br />
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The description of early morning bath is now being given. The scientific significance of this being that the effect of the nectar of the moon, which is contained in the water through moonlight lends potency and vigour to the water. When the sun rises, all of these virtues of the water gets attracted by the sun rays and therefore, only a person who takes a bath before sunrise can reap the benefits of this moon nectar absorbed by the water.<br />
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==== वस्त्रपरिधान॥ Vastra paridhana or Clothing apparel ====<br />
After waking up during the Brahma Muhurta and attending to the morning prescribed activities like bathing etc., clothing apparel also has an intimate relationship with human life. Right since the Vedic times up until now, clothes have been used to cover up the human body. During ancient times leaves and barks of trees, bushy grass and animal skin were being transformed for being used as clothing to cover one’s body.<br />
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वस्यते आच्छाद्यतेऽनेनेति वस्त्रम् – Anything that is being used to cover up one’s body is termed as clothing apparel. In Sanatana Dharmic culture specific clothing apparel is created for a Brahmachari or a student, graduate, householder, hermit etc.<br />
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==== पूजा विधान॥ Pujavidhana or Method to perform worship ====<br />
''Main article: Puja_And_Yoga_(पूजा_एवं_योग)''<br />
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Any activity that purifies both the body and inner self, eradicates wicked thoughts and protects one from indulging in sinful activities, by directing them towards auspicious and holy activities is termed as an act of worship. Worship is divided into two based on the distinction between psychic worship or worship done with devotional sentiments and worship with materials. The actual purpose of worship is to personally imitate the holy characteristics of someone worthy of worship by assimilating those virtuous traits in one’s own behaviour.<br />
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==== योगसाधना ॥ Yoga Sadhana or Following the discipline of Yoga ====<br />
The practice of Yoga and discipline of following it in one’s daily routine should be necessarily undertaken by man to develop his physical, mental and spiritual strength. The practice of [[Yoga Darshana (योगदर्शनम्)|Yoga]] is primarily focused on meditation and breath control whereas the Yoga exercises or Hatha yoga is focused on movement or pose and actions. Yoga is a coordination of both of them.<br />
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'''यज्ञोपवीत धारण॥ Yagyopavita Dharana'''<br />
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उपनयन के समय पिता तथा आचार्यके द्वारा त्रैवर्णिकवटुकों को यज्ञोपवीत धारण करवाया जाता है।<br />
<br />
At the time of [[Upanayana (उपनयनम्)|Upanayana]], initiation for education, [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] is adorned on the pupil initiate of the three varnas, by the [[Guru (गुरुः)|Guru]] or the father of the student.<br />
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==== तिलक-आभरण धारण॥ Tilaka Abharana Dharana or Application of Tilaka on the forehead ====<br />
In Sanatana Dharma, as per the prescribed tradition of their Gurus, everyone follows the ritual of either applying ash or sandalwood paste on their forehead in the morning, a significant rule to be followed. An upward directional Tilaka (ऊर्ध्वपुण्ड्र) is applied using ganga water, soil or Gopi Sandalwood paste and a three horizontal line Tilaka (त्रिपुण्ड्र) is applied on the forehead using ash and both the types of Tilaka can be applied using white sandalwood paste. But during the nights of festivals sandalwood paste should be applied throughout the body.<br />
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The significant secret related to Yogic Kriya is that, between the eyebrows and below the forehead there is a chakra named ‘Aajna’ meaning obedience. Applying Tilak on that spot quickly awakens that chakra and it gets penetrated. This is beneficial for a student's learning process. Similarly, application of sandalwood paste; on the neck awakens the ‘Vishuddh Chakra’, on the heart awakens the ‘Anahat Chakra’ and on the navel awakens the ‘Manipur Chakra’ and helps penetration into these Chakras and offers benefits to these areas. That is why sandalwood paste is applied on the appropriate places. From a scientific view point too, it is beneficial for our health to apply sandalwood paste. It destroys the germs that cause infectious diseases.<br />
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==== संध्योपासना -आराधना ॥ Sandhyopasana- Aradhana or Performing Sun Worship ====<br />
''Main article: Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)''<br />
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After taking bath, the sequential order of performing Sandhya Vandana is being prescribed in the ancient texts. Once the rite of sacred thread ceremony is performed, then this is part of the daily routine duty of a Dvija (twice-born) or Brahmin. There are a lot of advantages of performing this. Sandhya Vandana is divided primarily into morning, noon and evening hours. Any sin indulged in, inadvertently during the night or day is washed away by performing this, thereby making one’s conscience devoid of impurities and immaculate. By doing this ritual, one stands to gain longevity, wisdom, success, fame and inner spiritual strength. Manu has said –<blockquote>ऋषयो दीर्घ सन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः । प्रज्ञां यशश्च कीतिश्च ब्रह्मवर्चसमेव च॥</blockquote>In this way, by doing this, we get physical strength, intellectual powers and spiritual wisdom. By performing Sandhya regularly, through meditation and concentration, we establish a connection with the Parmatma. By sitting on the Sandhya pose and performing Pranayama, one can destroy sins and diseases.<br />
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==== तर्पण॥ Tarpana or Appeasing ancestors ====<br />
Tarpan means offering of water or the act of satisfying. Just as the rakshasas (मन्देह) are burnt to ashes by Surya-arghya offered in the evening worship, similarly Tarpan brings welfare to the entire universe. Therefore, every one entitled must perform Tarpan daily<ref>Radheshyam Khemka, 2014 Nityakarma Puja Prakash, Gita Press Gorakhpur (Page 92)</ref> <blockquote>नित्यमेव स्नात्वाऽद्भिर्देवानृषींश्च तर्पयन्ति तर्पयन्ति। (गृह्यसूत्र)</blockquote>There are three main types of Tarpan based on who the water is offered -<br />
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* Deva Tarpana - to the deities<br />
* Rishi Tarpana - to the rishis <br />
* Pitra Tarpana - to the pitrs or ancestors<br />
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Tarpan is divided into the following types based on the time of performance-<br />
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* ब्रह्मयज्ञांग or a part of Brahmayajna - tarpana is performed at the time of Yajna.<br />
* स्नानांग or as a part of bathing - The offering done after daily bath is called Tarpan. It is considered necessary to do this before dawn, noon and dusk times of the day. This is also prescribed to be observed in times of Ashaucha and for living ancestors (on behalf of elders who are unable to perform their own activities).<br />
* श्राद्धांग or as a part of activities of [[Shraddha (श्राद्धम्)|Shraddha]] - during shraddha karma for pitrs, tarpana of water, rice and even til is an important aspect. In this way, Tarpan should be done on that special occasion.<br />
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==== पञ्चमहायज्ञ॥ Pancha mahayagya or Five Mahayajnas ====<br />
Usually in the worldly existence, Sandhya Vandana is prescribed to bring about an improvement in one’s future, But other activities such as performing Havan, taking vows of the त्रैविद्य (three types of knowledge or vidya) mentioned in the Vedas in the Brahmacharya ashrama; appeasing the celestial sages and one’s ancestors during the Grhastha ashrama have been prescribed. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] is a system, where by performing rituals like Tarpana, homa etc. during the stage of a house holder, and by giving birth to a son, by conducting yajnas on a large scale for the prosperity of one’s family, performing rituals like worshipping of the deities - all have been prescribed to make the physical body eligible for attaining Brahma. This system is made to attain freedom from debt and for prosperity. In the Manu Smriti (3.60) clarification is provided as to the Yajnas to be followed to achieve excellent character, an ethical and virtuous behaviour such that dharmik behaviour in a householder’s life is arrived at by inevitably performing the five mahayajnas in the prescribed way. One of the most necessary duty in the life made up of Karma and Dharma, is to study the Vedas and teach it to others, which also finds a mention in the scriptural books like Aranyaka-Gruhasutra-Dharmasutra etc., too.<br />
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==== भोजन॥ Bhojana or Partaking Meals ====<br />
In Sanatana Dharma, a lot of significance is given to thoughts, actions, meals and behaviour. Among this the method of partaking and cooking meals is given utmost importance. It is said that the food we consume directs the kind of intelligence we possess. When we eat a balanced and harmonious meal, then our mind also stays balanced and calm. When we have a balanced mind, our thoughts are balanced and serene, which sequentially will lead to selfless deeds. A balanced meal keeps our body healthy and our consciousness happy. Extremely bitter, hot, spicy and dry food is said to induce passion. Stale, tasteless, bad odour emitting, adulterated and impure food is said to induce dullness and lethargy.<br />
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==== लोक संग्रह-व्यवहार-जीविका ॥ Loka sangraha- Vyavahara jivika or Activities for livelihood ====<br />
Every day, after consuming their meal, every person (whether male or female) should indulge in activities for sustaining their livelihood. For two Yamas (which consists of 6 hours) in a day, activities that are meant for subsistence of life should be undertaken with honesty, hard-work, non-violence, free from anger, devoid of greed and using one’s knowledge, brain, talent and intelligence for earning money. How much ever money one makes, one should acquire it not only for their own needs but based on one’s capacity, should use it for the benefit of people dependent on them, their family members, society, state, nation and for the entire humanity.<br />
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==== धनार्जन के माध्यम or Means to earn one’s livelihood ====<br />
There are various means to acquire money. These methods are more than a thousand in number. They are divided into many orders and classified into groups as follows-<br />
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* भूमिज कर्म - Activities undertaken related to land - Money acquired from land.<br />
* अन्तरिक्षज कर्म - Activities undertaken related to space - Money acquired from exploiting the skies.<br />
* अग्निज कर्म - Activities related to fire - Money acquired through making use of fire.<br />
* दैवज (ब्राह्य.) कर्म - Activities involving duties prescribed to deities - Money acquired by performing Dharmic activities like yajna, worship, chanting, education.<br />
* वारुण कर्म - Activities undertaken related to water- Money acquired through making use of water resources.<br />
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All of human being’s livelihood and public behaviour making use of his efforts is included in the five portfolios listed above. The expansion of activities undertaken on land itself gives rise to endless human activities.<br />
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==== शयनविधि॥ Shayana Vidhi or Preparation for Sleep ====<br />
Before retiring for the day, one should recite the ratri sukta. The person who recites this remains completely safe from nightmares, insomnia, sleep disturbances, fear, fear of sleeping alone, fear of ghosts, sudden catastrophes etc. After sleeping at night, a person is protected from poisonous snakes. Such a person overcomes fear of death from fire, poisonous air etc. Therefore, in ancient India one used to sleep only after reciting Ratrisukta. It should be recited especially when there is fear of unwanted nightly happenings. It can also be read to overcome insomnia and hypersomnia.<blockquote>या देवी सर्वभूतेषु निद्रारूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः॥(दुर्गा सप्तशती)</blockquote>The divine element itself resides in the body in the form of sleep. Therefore, one should sleep after paying obeisance to Nidra Devi. Nature has included sleep in the body only for the relaxation of the body. Therefore, the process by which the body can rest is called sleep as in देहं विश्रमते यस्मात् तस्मान् निद्राप्रकीर्तिता। Only the one who lives by the essence of Dharma attains happy sleep. Only a person who has a timely routine falls asleep and wakes up at the right time. Therefore, one should sleep after paying obeisance to Vaishnavi Shakti, Yogamaya Nidra Devi. Sleep definition-<blockquote>यदा तु मनसि क्लान्ते कर्मात्मानः क्लमान्विताः। विषयेभ्यो निवर्तन्ते तदा स्वपिति मानवः॥(चर0सूत्र0२९)</blockquote>When the mind gets tired, the senses get tired. Due to tiredness of the senses, mind retires from seeking outward objects and the person falls asleep.<br />
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यामद्वयं शयानस्तु ब्रह्मभूयाय कल्पते – Do not sleep for more than six hours.<br />
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न सन्ध्ययोः - One should not sleep during sandhi vela (sunrise-sunset).<br />
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In religious scriptures, there is often a provision for रात्रि जागरण or keeping awake all night as a part of many festivals. The aim is that wherever there is a provision for jagarana (awakeness at night), there is provision for fasting also. By fasting and staying awake at night, both the phlegm and fire elements remain calm and balanced. Excessive sleep and insomnia both cause pain to the body in the form of diseases. While insomnia causes weakness of limbs, heaviness of head, yawning, stiffness, guilt, labor, indigestion, drowsiness and gas related diseases, excessive sleep causes laxity, heaviness in the brain, slow blood circulation and many types of mental illnesses. According to Ayurveda, hypersomnia is cured by body detoxification, head detoxification, exercise, smoking (as per Ayurvedic procedure), fasting and worship etc.<br />
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== Dinacharya - When and How? ==<br />
Dinacharya can only take place at one's stable residence in an orderly fashion. There are also many people who live their daily routine the same way everywhere. Travel, adversity, stress, deprivation, and weather do not affect them. Such people are called resolute. To accomplish any task, it is necessary to be resolute and focused.<ref>Shri Babulal Gupta, (1966) Sanatana dharm ka vaijnanik rahasya, Lucknow: Hindi Pracharak Mandal (Page 181)</ref> This is the injunction of the shastras<blockquote>मनसा नैत्यक कर्म प्रवसन्नप्यतन्द्रितः। उपविश्य शुचिः सर्वं यथाकालमनुद्रवेत्॥ (Katy. Smrt. 9.98.2)</blockquote>Even during the journey, one should do all the nitya karma sitting as usual, without being lazy, being pure. At your residence, one should follow the rules at all times without fail. While traveling, dinacharya should be reduced in half. There is no routine when you are sick. The rule of routine does not compel when disaster strikes - <blockquote>स्वग्रामे पूर्णमाचारं पथ्यर्धं मुनिसत्तम। आतुरे नियमो नास्ति महापदि तथेव च॥ (Brahmanda Purana)</blockquote>There are as many living beings on this earth as there are other than human beings. Most of their time is lost in searching for food and if food is available, they fall asleep. Food and sleep are desired by non-human creatures on earth. Man rises above food and sleep to become Vrati (regulated) and Gudakesha (one who has overcome sleep). This is the direction of the Indian way of life.<ref name=":0">Shri Radheshyam Khemka, Jeevan Charitra, Geeta Press, Gorakhpur, 2010 (pp. 15). </ref><br />
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=== Setting Daily Tasks ===<br />
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* Be motivated at this time, to make a list of tasks for the day and night.<br />
* What are the dharmik activities to be performed today?<br />
* What should we earn our income? <br />
* So, is there any physical distress? If so, what are its causes and what is its antithesis?<br />
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Such self assessment should be performed and a schedule of daily activities should be set after awakening in the morning. This ensures that our daily tasks can be completed smoothly.<ref>Pandit Lal Bihari Mishra, Nityakarma Puja Prakash, Geeta Press Gorakhpur (Page 14).</ref><br />
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=== Dharmik Importance of Dinacharya ===<br />
However long a life of a person may be, he can perform all his daily activities within the specified 24 hour day. He performs Nitya karma (Dinacharya), Naimittika karma (birth-death-shraddha-sanskaras related activities etc.) and Kamya Karma (activities performed with specific intent or desires) within twenty-four timeframe. Between these cycles (one sunrise to the next sunrise), he is born, grows and attains death.<blockquote>अस्मिन्नेव प्रयुञ्जानो यस्मिन्नेव तु लीयते। तस्मात् सर्वप्रयत्नेन कर्त्तव्यं सुखमिच्छता। । Daks. Smrt. 28.57</blockquote>Therefore, it is necessary to make every effort to be happy. One should harmonize and streamline one's daily routine by effortfully commanding one's mind and intellect. The one who wakes up in the [[Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)|Brahma Muhurta]] and takes a bath and performs puja, who takes his timely morning meals, performs his livelihood related activities in the afternoon and timely evening and nightly activities, does not attain sudden destruction in his life -<blockquote>सर्वत्र मध्यमौ यामौ हुतशेषं हविश्च यत्। भुञ्जानश्च शयानश्च ब्राह्मणो नावसीदती॥ (Daks. Smri. 2.58)</blockquote>One who wakes up in Ushakala or early dawn hours, performs cleansing activities, worships Gayatri-Surya, gives food to other living beings, gives hospitality to others followed by taking meals, works for livelihood for six hours a day, pays obeisance to the Sun in the evening, contemplates on livelihood, learning, etc. at nightfall, and has a comfortable sleep for six hours a night, is the one who can accomplish any desired work on this earth. So it is routine that makes a person great. Those who are not disciplined in their daily routine cannot be successful and long-lived in long life. Therefore, first of all, one should discipline yourself. A disciplined personality is the best in the creation and discipline is an integral part of the routine.<br />
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Shastras state the importance of routine. Both Ayurvedic sciences which describes the nutritional requirements of the body and Manas-shastra which is the instrument for the positive development of the mind are included in daily Dinacharya. Proper observance of routine destroys disease, bad habits and mental ailments.<br />
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== Ayurvedic Dinacharya ==<br />
Main article: Dinacharya <br />
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[[Ayurveda (आयुर्वेदः)|Ayurveda]] directs that Dinacharya, [[Rutucharya (ऋतुचर्या)|Rutucharya]], diet and exercise are the path to health and well-being. The tradition of Ayurveda is very ancient as it began with the Vedas. A person who follows the path taught by Ayurveda, if an ascetic, also transcends the limits of longevity by more than a hundred years. By austerities, self-control, suitable activities, and diet, one attains the desired age. Maharshi Vyasa said -<blockquote>पुरुषाः सर्वसिद्धाश्च चतुर्वर्षशतायुषः। कृते त्रेतादिकेऽप्येवं पादशो हृसति क्रमात्॥</blockquote>In the Krita (Satya) yuga, men lived for up to four hundred years. They could accomplish everything. Men lived for three hundred years in Tretayuga, two hundred years in Dvapara yuga, and for a hundred years or less in Kali Yuga. Purusha means - Pura meaning the body which is inhabited by the conscious element ([[Atman (आत्मन्)|Atman]]). They are called [[Purusha (पुरुषः)|Purusha]] or bodily entity. Hence, the distinction between male and female is not available in the Atman. Diseases arise both in the body and in the mind from one's own karma - कर्मजा हि शरीरेषु रोगाः शरीरमानसाः। शरा इव पतन्तीह विमुखा दृढधन्विभिः॥<br />
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In his commentary to the Charaka Samhita, Sri Chakrapanidatta wrote that physical diseases include leprosy etc, and mental diseases are passion etc, and mania etc, are those arising from both the body and the mind. The body should be protected by doing all the things in the world.<br />
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== Vidyarthi Dinacharya - Student's Routine ==<br />
The student's routine is to sleep on time and wake up on time, which make him healthy and long-lived. Such education was imparted to children in the past. Nowadays, children sleep and wake up late. In ancient times, the day of Rishis and Munis used to begin with Brahma muhurta, but today in modern times, there is work in the night and sleep in the day. The routines of earlier times were in harmony with nature. The more nature-friendly the routine, the more health-promoting it is. Adherence to the shastric precepts reduces rajas and tamas and increases sattvaguna. Dharmik dinacharya is instrumental in leading a person on a progressive path just as with others such as jnana yoga, karma yoga, etc.<blockquote>शरीरं चैव वाचं च बुद्धीन्द्रिय मनांसि च। नियम्य प्राञ्जलिस्तिष्ठेद् वीक्षमाणो गुरोर्मुखम् ॥ सत्येन ब्रहमचर्येण व्यायामेनाथ विद्यया। देशभक्त्याऽऽत्मत्यागेन सम्मानार्हो सदा भव॥</blockquote>Arise at Brahma Muhurta and perform bathing, Sandhyavandan, Gayatri japa and immerse into tapas thus starting activities of daily living in an auspicious way. Worship the deities Saraswati and Ganesha. Perform yoga and exercise in suitable way. Vidya should be imbibed by concentrating the body, mind, speech, intellect, senses before the Guru. Vidyarthis gain respect through truth, Brahmacharya (celibacy), exercise, education, patriotism, and self giving nature.<br />
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== Dinacharya of ShriRamchandra ==<br />
Dinacharya is defined as the actions or conduct of a person from waking up in the morning to going to bed at night. Shriramchandraji's daily routine was systematic and in accordance with the Dharmik texts. The daily routine began with a variety of dharmik acts. Offering tarpans to the deities, Sandhyopasana and chanting of mantras were an integral part of his daily routine, after arising in the early morning hours and finishing bath. The routine of Shri Ram described in the Ramayana is ideal and exemplary to all mankind.<blockquote>प्रभातकाले चोत्थाय पूर्वां सन्ध्यामुपास्य च। प्रशुची परमं जाप्यं समाप्य नियमेन च॥ हुताग्निहोत्रमासीनं विश्वामित्रमवन्दताम् ॥</blockquote><br />
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== Energy Cycle and Routine ==<br />
A man's day begins with the end of and ends with the start of sleep. Those who want to be healthy should pay attention to which organs and functions in the body are particularly active. We can be healthy if we follow a routine that is harmonious with nature. Routines should be designed to maximize the potential of the body's organs. The flow of life-energy though happens to all parts of the body it is not the same flow of energy all the time. Almost every organ is relatively less active for some time.<ref name=":0" /><br />
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Requirements of daily routine according to the energy cycle are as follows<br />
{| class="wikitable"<br />
!S. No<br />
!Time Cycle<br />
!Body Parts<br />
!Related Function<br />
|-<br />
|1<br />
|Before Sunrise 3 to 5 am<br />
|The the lungs are filled with prana or life energy.<br />
|Every morning one should get up in the Brahma Muhurta and walk in the open air. Pranayama and breathing exercises are a must, it makes the lungs healthy. The lungs receive pure air, which when oxygenates with the blood hemoglobin making the body healthy and invigorated. From 5 am onwards prana energy goes to the intestine from the lungs.<br />
|-<br />
|2<br />
|From morning 5 to 7 am<br />
|Activity/movement in the large intestines.<br />
|From 5 am to 7 am there is special effect on this organ making it more active. Hence this the best time for defecation, a person who does not clean the bowels have constipation, or an upset stomach. At this time, one should get up and do yoga and exercise.<br />
|-<br />
|3<br />
|From morning 7 to 9 am<br />
|The effect of life-force (prana) is greatest in the digestive system (stomach).<br />
|At this time, digestion takes place easily with the cleansing of the large intestine from 7 to 9 a.m. So one should eat at this time as the breakfast gets easily digested and we are less prone to digestive disorders. Eating by 9 a.m. improves circulation and makes us feel energized.<br />
|-<br />
|4<br />
|From morning 9 to 11 am<br />
|High activity of spleen and pancreas at this time<br />
|It is at this time our body makes the most pancreatic juices and insulin. These juices are of particular importance in digestion. So those who are diabetic or suffering from any digestive disease, should consume food by this time.<br />
|-<br />
|5<br />
|From 11 am to 1 pm<br />
|There is high life force in heart.<br />
|Heart symbolizes our emotions, compassion, kindness, and love. If we eat at this time, most of the senses are attracted to the taste of food. Hence the heart cannot receive the full life force from nature.<br />
|-<br />
|6<br />
|From 1 pm to 3 pm<br />
|The small intestines receive the high flow of prana<br />
|The main function of the small intestine is to absorb nutrients and maximize the release of residues into the large intestine. In this time it is best not to take food, as the small intestine does not function to its full potential.<br />
|-<br />
|7<br />
|Afternoon 3 pm to 5 pm<br />
|High pranic energy in the Urinary bladder <br />
|The main function of this organ is to regulate water and fluids.<br />
|-<br />
|8<br />
|Evening 5 pm to 7 pm<br />
|The kidneys have the most energy.<br />
|Evening meals should be eaten at this time, so that we avoid kidney and ear related diseases.<br />
|-<br />
|9<br />
|Evening 7 pm to 9 pm<br />
|Flow of energy is in the brain<br />
|Students should learn their lessons as they tend to remember them well at this time quickly.<br />
|-<br />
|10<br />
|From night 9 pm to 11 pm<br />
|Spinal chord receives high flow of pranic energy<br />
|It is the best time to sleep so that our spine gets complete rest.<br />
|-<br />
|11<br />
|From 11 pm to 1 am at night<br />
|Maximum flow of energy in the gallbladder.<br />
|Its main function is to regulate the accumulation of bile and mental activity. Staying awake at this time increases diseases related to bile and eyes.<br />
|-<br />
|12<br />
|From 1 am to 3 am at night<br />
|Liver receives maximum flow of energy<br />
|The liver is the main organ of our body. One should take complete rest at this time. This is the time of deep sleep, at this time the outside environment is also calm, only then these organs absorb the special energy received from nature. If you stay up late at night, there is a gallbladder disorder, adverse eye effects, etc. The temperament becomes irritable and individuals become stubborn. If you have to stay up late at night for any reason, drink 1 glass of water after every 1 hour.<br />
|}<br />
The vital energy from the liver goes back to the lungs. In this way, life goes on continuously for twenty-four hours. Nowadays, the person's life is running the opposite of nature. The time of sunrise or sunset does not correspond to their daily routine. As a result, diseases are on the rise. If we follow the rules, we will be healthy and live disease-free for 100 years. <br />
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== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136030Dharmic Dinacharya (धार्मिक दिनचर्या)2024-01-23T16:05:06Z<p>Fordharma: Added content</p>
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<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
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== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
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* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
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In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
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== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<br />
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प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)<br />
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Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
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Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
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== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for 2 yams (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
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* ब्राह्म मुहूर्तम्॥ Brahma muhurta <br />
* प्रातः जागरण॥ Pratah Jagarana (waking up in the early morning hours)<br />
* करदर्शन॥ Kar Darshana (looking at the palm of our hand)<br />
* भूमिवन्दना॥ Bhumi Vandana (Offering salutations to Mother Earth)<br />
* मंगलदर्शन॥ Mangala Darshana (the auspicious glimpse)<br />
* अभिवादन॥ Abhivadana (friendly wishes and greetings)<br />
* अजपाजप॥ Ajapajapa (practicing breath meditation)<br />
* उषा काल॥ Ushakala (dawn break Ayurveda prescribed activities)<br />
* शौचाचार॥ Shouchara (clearing of bowels and passing urine)<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana (brushing of teeth and rinsing of mouth)<br />
* व्यायाम॥ Vyayama (exercise physically)<br />
* तैलाभ्यंग॥ Tailabhyanga (massaging oil on the body)<br />
* क्षौर॥ Kshaura (hair cutting and shaving on specific days)<br />
* स्नान॥ Snana (bathing)<br />
* वस्त्रपरिधान॥ Vastra paridhana (wearing clothes)<br />
* पूजाविधान॥ Pujavidhana (performing ritualistic puja)<br />
* योगसाधना॥ Yoga sadhana (performing yoga exercises)<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana (wearing yajnopavita at prescribed times)<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana (smearing of tilak on the forehead and other ornaments)<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana (performing sandhyopasana rituals and japa)<br />
* तर्पण॥ Tarpana (offering of water to pitrs)<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna (five yajnas prescribed for a grihastha)<br />
* भोजन॥ Bhojana (consuming meals)<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika (engaging in activities for self-sustenance or livelihood)<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya (performing ritualistic activities prescribed at the time of dusk)<br />
* शयनविधि॥ Shayana Vidhi (preparation for sleep and related activities) }}<br />
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== Divisions of Dharmic Dinacharya ==<br />
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==== ब्राह्ममुहूर्त ॥ Brahma Muhurta ====<br />
''Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)''<br />
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One should wake up during the Brahma Muhurta and contemplate about the meaning of Dharma, get rid of the impurities of one’s mind and meditate on divine nature and the principles of Vedas.<br />
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रात्रेः पश्चिम यामस्य मुहूर्तो यस्तृतीयकः । स ब्राह्म इति विज्ञेयो विहितः स प्रबोधने॥<br />
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'''Translation-''' The third part of the unit of time measured at night is called as the Brahma Muhurta. This is the most ideal time to wake up. Making use of this Brahma Muhurta for our productive work becomes our paramount duty. By doing this we will attain worldly progress on Earth and moksha in the spiritual realm and thereby gain wholesome religious benefit.<br />
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==== प्रातः जागरण॥ Time to wake up in the morning ====<br />
Early morning time is blessed with utmost silence, serenity, sanitation and life force giving powers. By waking up early in the morning, one is able to get rid of laziness and feels energetic and one’s mind is filled with happiness and vivaciousness. The environment at this hour is very calm and peaceful. Trees and plants breathe in carbon dioxide and breathe out life giving oxygen and that is the reason behind people going for morning walks to parks and gardens so that they can enjoy the beauty of nature which helps them feel fresh and happy throughout the day. During this time of the day, cool, fragrant breeze blows which is engulfed by the effect of moonlight and starlight that is beneficial for our health and overall well-being. We get the elixir like benefit of the moonlit and starlit sky if we go out during this time of the day for a walk.<br />
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==== करदर्शन॥ Kar Darshana or Sighting one’s palms ====<br />
The sighting of one’s palms, in the morning hour is considered auspicious. It is also said-<br />
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कराग्रे वसते लक्ष्मी करमध्ये सरस्वती। करपृष्ठे च गोविन्दः प्रभाते कर-दर्शनम्।।<br />
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According to this, Lakshmi Devi resides in the top most part, Saraswati Devi resides in the mid-portion and Vishnu resides in the bottom portion of our palm. The significance of hands is not only mentioned in Hindu mythology but also in the Vedas-<br />
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अयं मे हस्तो भगवान अयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः॥ (ऋ० १०।६०।१२)<br />
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According to this mantra, hands are given a position equal to that of a deity. Here, hands are being accepted as the container of extreme strength and resourceful enough to be considered medicinal with the power to cure all ailments. <br />
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==== भूमिवन्दना ॥ Bhumi Vandana or Prostration offered to Mother Earth ====<br />
It is considered to be a harbinger of luck if, upon waking up, one prostrates to Mother Earth, who bestows us with shelter. Hence it is rightly said in Ramayana - जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ।<br />
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Our motherland is considered even better than heaven. That is why the Vedas have also ordered us to prostrate before our motherland.<blockquote>शिला भूमिरश्मा पांसुः सा भूमिः संधृता धृता। तस्यै हिरण्यवक्षसे पृथिव्या अकरं नमः॥ (अथर्व० १२।१।२६)।</blockquote><br />
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==== मंगलदर्शन॥ Mangala Darshana or Auspicious sightings ====<br />
Immediately after waking up in the morning hours, as and when possible, one should look at auspicious things (cow, basil plant, fig tree, Ganga, idol of a deity etc.) whichever is available and after doing that prostrate before our parents, elders and teachers residing in the house.<br />
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==== अभिवादन॥ Abhivadana or greetings ====<br />
''Main article: Abhivadana and Namaskara (अभिवादन और नमस्कार)''<blockquote>अभिमुखीकरणाय वादनं नामोच्चारणपूर्वकनमस्कारः अभिवादनम् ।</blockquote>Prostration and greetings are considered to be the supremely pure and positive behaviour of a human being. There are many benefits that one derives by prostrating to our elders-<blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्॥</blockquote>'''Translation-''' People who are of a good character and humble, who respect elders and greet them well and who serve their elders are blessed with growth in all these four aspects namely: age, knowledge, prosperity and strength.<br />
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==== अजपाजप॥ Ajapajapa or breathing ====<br />
The chant which is completed just by breathing in and out, without pronouncing any of them is termed as Ajapa.<blockquote>न जप्यते नोच्चार्यते (श्वासप्रश्वासयोः गमनागमनाभ्यां सम्पाद्यते)इति अजपा॥(शब्दकल्पद्रुमे)</blockquote>There is no doubt as to the contention that, just by the mere intention of this Gayatri named Ajapa, which has the capacity to bestow salvation even to the yogis, a living soul can attain salvation from this material world-<blockquote>अजपा नाम गायत्री योगिनां मोक्षदायिनी। तस्याः संकल्पमात्रेण जीवन्मुक्तो न संशयः॥(नित्यकर्मपूजाप्रकाशमें_अंगिरा)</blockquote><br />
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==== शौचाचार॥ Shouchara or purification ====<br />
One should always keep endeavouring to practice purity of thoughts and actions because the original essence of a Brahmin(teacher), Kshatriya (warrior), Vaishya(businessman) is purity of thoughts and actions. When one doesn’t adhere to this practice all their efforts and endeavours prove to be fruitless. After waking up during the Brahma muhurta or divine hour and getting up from the comfort of their bedding, one should immediately attend to purification. Purification is primarily divided into two- purification of the exterior and purification of the interior.<blockquote>शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा। मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिस्तथान्तरम् ॥ (वाधूलस्मृ०१९)</blockquote>'''Translation'''- The exterior purification which is materialized by using water and soil is external and is necessary to be undertaken without interruption, but it is not established unless the internal purification is achieved. Maintaining purity of sentiments is considered to be internal purification. Not harbouring feelings of envy, hatred, anger, greed, desire, disgust etc. towards anyone is considered to be internal purification. Shreevyagrapad has said-<blockquote>गंगातोयेन कृत्स्नेन मृद्धारैश्च नगोपमैः । आमृत्योश्चाचरन् शौचं भावदुष्टो न शुध्यति । (आचारेन्दु)</blockquote>As long as one doesn’t attain internal purification, then how much ever he tries to purify himself externally by using a mountain’s worth of soil and all of the water flowing in the Ganga over an entire lifetime, he would not be considered pure.<br />
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Internal purity is supremely important because divinity resides inside of every [[Atman (आत्मन्)|atman]]. So we should see the divinity within everyone, look at every circumstance in life as divine blessing, be devoid of anger and hatred towards anyone and maintain harmony and friendly relations with everyone. Along with this, one should also keep reminiscing about the Supreme every living moment of life and follow all the rituals prescribed in the sacred texts, by considering it to be the order of the Supreme.<br />
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==== दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana or Cleaning of teeth and rinsing of mouth ====<br />
Cleaning of the teeth and rinsing of the mouth comes next in line after purification. Without purification of the mouth, indulging in activities like ritual worship and chanting mantras etc. become fruitless and therefore one should daily clean their teeth for the purpose of purifying the mouth. By cleaning one’s teeth, our teeth become clean and strong. It also helps to get rid of bad breath. Sanatana Dharma prescribes the use of a twig of a tree for the cleaning of teeth.<br />
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==== व्यायाम॥ Vyayama or Physical Exercise ====<br />
''Main article: Vyayama(व्यायामम्)''<br />
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The importance of exercise in one’s lifestyle is as important as a meal. Just as it is necessary to consume a meal on a daily basis, to keep our body nourished and energised so also it is equally inevitable to exercise, in order to digest that consumed meal. For a follower or Sanatana Dharma, there is as much devotion and love for exercise in his heart, as he has towards bathing, Sandhyavandan and worship of the deities. An overview of the most ancient sacred books of our nation makes it clear that right from time immemorial exercise has been an important aspect of human existence. Vyayaam or exercise involved the following important kinds widely in practice - Surya namaskara, [[Asanas (आसनानि)|Asana]] or bodily and sitting postures, wielding the Mudgara (a hammer like implement) and Gadha (mace), and wrestling etc.<br />
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Indian forms of physical exercise are largely divided into two main parts and many sub-divisions. The purpose of both these divisions are physical development. But out of those two types of exercise, one is called exercise and another is called [[Asanas (आसनानि)|asana]] or the pose assumed in Yoga. The function of asanas is to achieve pure, disease-free physical development, which would help to get rid of the reasons that cause disease.<br />
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==== तैलाभ्यंग॥ Tailabhyanga or Oil massage ====<br />
In the context of the Indian lifestyle, before and after bathing and after washing one’s face, anointing of one’s body with oil, scrubbing the body, massaging the body or lubrication is prescribed. This system is followed right from early childhood. In Bharatvarsha, massaging the body with warm oil before exercising and external purification of body is a system that has been prevalent since ancient times. Oil massage lends strength to the bones and beauty and glow to the skin of a person. It also protects the body from myalgia and rheumatic ailments thereby making the body capable of enduring physical labour.<br />
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==== स्नान॥ Snana or Bath ====<br />
''Main article: Snana_vidhi(स्नान_विधि)''<br />
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The description of early morning bath is now being given. The scientific significance of this being that the effect of the nectar of the moon, which is contained in the water through moonlight lends potency and vigour to the water. When the sun rises, all of these virtues of the water gets attracted by the sun rays and therefore, only a person who takes a bath before sunrise can reap the benefits of this moon nectar absorbed by the water.<br />
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==== वस्त्रपरिधान॥ Vastra paridhana or Clothing apparel ====<br />
After waking up during the Brahma Muhurta and attending to the morning prescribed activities like bathing etc., clothing apparel also has an intimate relationship with human life. Right since the Vedic times up until now, clothes have been used to cover up the human body. During ancient times leaves and barks of trees, bushy grass and animal skin were being transformed for being used as clothing to cover one’s body.<br />
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वस्यते आच्छाद्यतेऽनेनेति वस्त्रम् – Anything that is being used to cover up one’s body is termed as clothing apparel. In Sanatana Dharmic culture specific clothing apparel is created for a Brahmachari or a student, graduate, householder, hermit etc.<br />
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==== पूजा विधान॥ Pujavidhana or Method to perform worship ====<br />
''Main article: Puja_And_Yoga_(पूजा_एवं_योग)''<br />
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Any activity that purifies both the body and inner self, eradicates wicked thoughts and protects one from indulging in sinful activities, by directing them towards auspicious and holy activities is termed as an act of worship. Worship is divided into two based on the distinction between psychic worship or worship done with devotional sentiments and worship with materials. The actual purpose of worship is to personally imitate the holy characteristics of someone worthy of worship by assimilating those virtuous traits in one’s own behaviour.<br />
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==== योगसाधना ॥ yoga sadhana or Following the discipline of Yoga ====<br />
The practice of Yoga and discipline of following it in one’s daily routine should be necessarily undertaken by man to develop his physical, mental and spiritual strength. The practice of [[Yoga Darshana (योगदर्शनम्)|Yoga]] is primarily focused on meditation and breath control whereas the Yoga exercises or Hatha yoga is focused on movement or pose and actions. Yoga is a coordination of both of them.<br />
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'''यज्ञोपवीत धारण॥ Yagyopavita Dharana'''<br />
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उपनयन के समय पिता तथा आचार्यके द्वारा त्रैवर्णिकवटुकों को यज्ञोपवीत धारण करवाया जाता है।<br />
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At the time of [[Upanayana (उपनयनम्)|Upanayana]], initiation for education, [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] is adorned on the pupil initiate of the three varnas, by the [[Guru (गुरुः)|Guru]] or the father of the student.<br />
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==== तिलक-आभरण धारण॥ Tilaka Abharana Dharana or Application of Tilaka on the forehead ====<br />
In Sanatana Dharma, as per the prescribed tradition of their Gurus, everyone follows the ritual of either applying ash or sandalwood paste on their forehead in the morning, a significant rule to be followed. An upward directional Tilaka (ऊर्ध्वपुण्ड्र) is applied using ganga water, soil or Gopi Sandalwood paste and a three horizontal line Tilaka (त्रिपुण्ड्र) is applied on the forehead using ash and both the types of Tilaka can be applied using white sandalwood paste. But during the nights of festivals sandalwood paste should be applied throughout the body.<br />
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The significant secret related to Yogic Kriya is that, between the eyebrows and below the forehead there is a chakra named ‘Aajna’ meaning obedience. Applying Tilak on that spot quickly awakens that chakra and it gets penetrated. This is beneficial for a student's learning process. Similarly, application of sandalwood paste; on the neck awakens the ‘Vishuddh Chakra’, on the heart awakens the ‘Anahat Chakra’ and on the navel awakens the ‘Manipur Chakra’ and helps penetration into these Chakras and offers benefits to these areas. That is why sandalwood paste is applied on the appropriate places. From a scientific view point too, it is beneficial for our health to apply sandalwood paste. It destroys the germs that cause infectious diseases.<br />
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==== संध्योपासना -आराधना ॥ Sandhyopasana- Aradhana or Performing Sun Worship ====<br />
''Main article: Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)''<br />
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After taking bath, the sequential order of performing Sandhya Vandana is being prescribed in the ancient texts. Once the rite of sacred thread ceremony is performed, then this is part of the daily routine duty of a Dvija (twice-born) or Brahmin. There are a lot of advantages of performing this. Sandhya Vandana is divided primarily into morning, noon and evening hours. Any sin indulged in, inadvertently during the night or day is washed away by performing this, thereby making one’s conscience devoid of impurities and immaculate. By doing this ritual, one stands to gain longevity, wisdom, success, fame and inner spiritual strength. Manu has said –<blockquote>ऋषयो दीर्घ सन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः । प्रज्ञां यशश्च कीतिश्च ब्रह्मवर्चसमेव च॥</blockquote>In this way, by doing this, we get physical strength, intellectual powers and spiritual wisdom. By performing Sandhya regularly, through meditation and concentration, we establish a connection with the Parmatma. By sitting on the Sandhya pose and performing Pranayama, one can destroy sins and diseases.<br />
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==== तर्पण॥ Tarpana or Appeasing ancestors ====<br />
Tarpan means offering of water or the act of satisfying. Just as the rakshasas (मन्देह) are burnt to ashes by Surya-arghya offered in the evening worship, similarly Tarpan brings welfare to the entire universe. Therefore, every one entitled must perform Tarpan daily <br />
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नित्यमेव स्नात्वाऽद्भिर्देवानृषींश्च तर्पयन्ति तर्पयन्ति।(गृह्यसूत्र)<br />
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There are three main types of Tarpan based on who the water is offered -<br />
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Deva Tarpana - to the deities<br />
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Rishi Tarpana - to the rishis <br />
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Pitra Tarpana - to the pitrs or ancestors<br />
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Tarpan is divided into the following types based on the time of performance-<br />
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* ब्रह्मयज्ञांग or a part of Brahmayajna - tarpana is performed at the time of Yajna.<br />
* स्नानांग or as a part of bathing - The offering done after daily bath is called Tarpan. It is considered necessary to do this before dawn, noon and dusk times of the day. This is also prescribed to be observed in times of Ashaucha and for living ancestors (on behalf of elders who are unable to perform their own activities).<br />
* श्राद्धांग or as a part of activities of [[Shraddha (श्राद्धम्)|Shraddha]] - during shraddha karma for pitrs, tarpana of water, rice and even til is an important aspect. In this way, Tarpan should be done on that special occasion.<br />
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==== पञ्चमहायज्ञ॥ Pancha mahayagya or Five Mahayajnas ====<br />
Usually in the worldly existence, Sandhya Vandana is prescribed to bring about an improvement in one’s future, But other activities such as performing Havan, taking vows of the त्रैविद्य (three types of knowledge or vidya) mentioned in the Vedas in the Brahmacharya ashrama; appeasing the celestial sages and one’s ancestors during the Grhastha ashrama have been prescribed. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] is a system, where by performing rituals like Tarpana, homa etc. during the stage of a house holder, and by giving birth to a son, by conducting yajnas on a large scale for the prosperity of one’s family, performing rituals like worshipping of the deities - all have been prescribed to make the physical body eligible for attaining Brahma. This system is made to attain freedom from debt and for prosperity. In the Manu Smriti (3.60) clarification is provided as to the Yajnas to be followed to achieve excellent character, an ethical and virtuous behaviour such that dharmik behaviour in a householder’s life is arrived at by inevitably performing the five mahayajnas in the prescribed way. One of the most necessary duty in the life made up of Karma and Dharma, is to study the Vedas and teach it to others, which also finds a mention in the scriptural books like Aranyaka-Gruhasutra-Dharmasutra etc., too.<br />
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==== भोजन॥ Bhojana or Partaking Meals ====<br />
In Sanatana Dharma, a lot of significance is given to thoughts, actions, meals and behaviour. Among this the method of partaking and cooking meals is given utmost importance. It is said that the food we consume directs the kind of intelligence we possess. When we eat a balanced and harmonious meal, then our mind also stays balanced and calm. When we have a balanced mind, our thoughts are balanced and serene, which sequentially will lead to selfless deeds. A balanced meal keeps our body healthy and our consciousness happy. Extremely bitter, hot, spicy and dry food is said to induce passion. Stale, tasteless, bad odour emitting, adulterated and impure food is said to induce dullness and lethargy.<br />
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==== लोक संग्रह-व्यवहार-जीविका ॥ Loka sangraha- Vyavahara jivika or Activities for livelihood ====<br />
Every day, after consuming their meal, every person (whether male or female) should indulge in activities for sustaining their livelihood. For two Yamas (which consists of 6 hours) in a day, activities that are meant for subsistence of life should be undertaken with honesty, hard-work, non-violence, free from anger, devoid of greed and using one’s knowledge, brain, talent and intelligence for earning money. How much ever money one makes, one should acquire it not only for their own needs but based on one’s capacity, should use it for the benefit of people dependent on them, their family members, society, state, nation and for the entire humanity.<br />
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==== धनार्जन के माध्यम or Means to earn one’s livelihood ====<br />
There are various means to acquire money. These methods are more than a thousand in number. They are divided into many orders and classified into groups as follows-<br />
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* भूमिज कर्म - Activities undertaken related to land - Money acquired from land.<br />
* अन्तरिक्षज कर्म - Activities undertaken related to space - Money acquired from exploiting the skies.<br />
* अग्निज कर्म - Activities related to fire - Money acquired through making use of fire.<br />
* दैवज (ब्राह्य.) कर्म - Activities involving duties prescribed to deities - Money acquired by performing Dharmic activities like yajna, worship, chanting, education.<br />
* वारुण कर्म - Activities undertaken related to water- Money acquired through making use of water resources.<br />
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All of human being’s livelihood and public behaviour making use of his efforts is included in the five portfolios listed above. The expansion of activities undertaken on land itself gives rise to endless human activities.<br />
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==== शयनविधि॥ Shayana Vidhi or Preparation for Sleep ====<br />
Before retiring for the day, one should recite the ratri sukta. The person who recites this remains completely safe from nightmares, insomnia, sleep disturbances, fear, fear of sleeping alone, fear of ghosts, sudden catastrophes etc. After sleeping at night, a person is protected from poisonous snakes. Such a person overcomes fear of death from fire, poisonous air etc. Therefore, in ancient India one used to sleep only after reciting Ratrisukta. It should be recited especially when there is fear of unwanted nightly happenings. It can also be read to overcome insomnia and hypersomnia.<blockquote>या देवी सर्वभूतेषु निद्रारूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः॥(दुर्गा सप्तशती)</blockquote>The divine element itself resides in the body in the form of sleep. Therefore, one should sleep after paying obeisance to Nidra Devi. Nature has included sleep in the body only for the relaxation of the body. Therefore, the process by which the body can rest is called sleep as in देहं विश्रमते यस्मात् तस्मान् निद्राप्रकीर्तिता।<br />
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Only the one who lives by the essence of Dharma attains happy sleep. Only a person who has a timely routine falls asleep and wakes up at the right time. Therefore, one should sleep after paying obeisance to Vaishnavi Shakti, Yogamaya Nidra Devi. Sleep definition-<blockquote>यदा तु मनसि क्लान्ते कर्मात्मानः क्लमान्विताः। विषयेभ्यो निवर्तन्ते तदा स्वपिति मानवः॥(चर0सूत्र0२९)</blockquote>When the mind gets tired, the senses get tired. Due to tiredness of the senses, mind retires from seeking outward objects and the person falls asleep.<br />
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यामद्वयं शयानस्तु ब्रह्मभूयाय कल्पते – Do not sleep for more than six hours.<br />
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न सन्ध्ययोः - One should not sleep during sandhi vela (sunrise-sunset).<br />
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In religious scriptures, there is often a provision for रात्रि जागरण or keeping awake all night as a part of many festivals. The aim is that wherever there is a provision for jagarana (awakeness at night), there is provision for fasting also. By fasting and staying awake at night, both the phlegm and fire elements remain calm and balanced. Excessive sleep and insomnia both cause pain to the body in the form of diseases. While insomnia causes weakness of limbs, heaviness of head, yawning, stiffness, guilt, labor, indigestion, drowsiness and gas related diseases, excessive sleep causes laxity, heaviness in the brain, slow blood circulation and many types of mental illnesses. According to Ayurveda, hypersomnia is cured by body detoxification, head detoxification, exercise, smoking (as per Ayurvedic procedure), fasting and worship etc.<br />
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== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmik_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136029Dharmik Dinacharya (धार्मिक दिनचर्या)2024-01-23T15:34:14Z<p>Fordharma: added link to English article</p>
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<div>सनातन धर्म में भारतीय जीवन पद्धति क्रमबद्ध और नियन्त्रित है। इसकी क्रमबद्धता और नियन्त्रित जीवन पद्धति ही दीर्घायु, प्रबलता, अपूर्व ज्ञानत्व, अद्भुत प्रतिभा एवं अतीन्द्रिय शक्ति का कारण रही है। ऋषिकृत दिनचर्या व्यवस्था का शास्त्रीय, व्यावहारिक एवं सांस्कृतिक तथा वैज्ञानिक अनुशासन भारतीय जीवनचर्या में देखा जाता है। जो अपना सर्वविध कल्याण चाहते हैं उन्हैं शास्त्रकी विधिके अनुसार अपनी दैनिकचर्या बनानी चाहिए। दिनचर्या का धर्म से सम्बन्ध एवं गहरी चिंतन की प्रक्रिया में आध्यात्मिकता की भूमिका का महत्वपूर्ण योगदान है। <br />
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To read this article in English click [[Dharmic Dinacharya (धार्मिक दिनचर्या)]] <br />
==परिचय==<br />
दिनचर्या नित्य कर्मों की एक क्रमबद्ध शृंघला है। जिसका प्रत्येक अंग अन्त्यत महत्त्वपूर्ण है और क्रमशः दैनिककर्मों को किया जाता है। दिनचर्या के अनेक बिन्दु नीतिशास्त्र, धर्मशास्त्र और आयुर्वेद शास्त्र में प्राप्त होते हैं। प्रकृति के प्रभाव को शरीर और वातावरण पर देखते हुये दिनचर्या के लिये समय का उपयोग आगे पीछे किया जाता है। धर्म और योग की दृष्टि से दिन का शुभारम्भ उषःकाल से होता है। इस व्यवस्था को आयुर्वेद और ज्योतिषशास्त्र भी स्वीकार करते हैं। चौबीस घण्टे का समय ऋषिगण सुव्यवस्थित ढंग से व्यतीत करने को कहते हैं। संक्षिप्त दृष्टि से इस काल को इस प्रकार व्यवस्थित करते हैं-<br />
*'''ब्राह्ममुहूर्त+प्रातःकाल=''' प्रायशः ३,४, बजे रात्रि से ६, ७ बजे प्रातः तक। संध्यावन्दन, देवतापूजन एवं प्रातर्वैश्वदेव।<br />
*'''प्रातःकाल+संगवकाल=''' प्रायशः ६, ७ बजे से ९, १० बजे दिन तक। उपजीविका के साधन।<br />
*'''संगवकाल+पूर्वाह्णकाल=''' प्रायशः ९, १० बजे से १२ बजे तक।<br />
*'''मध्याह्नकाल+अपराह्णकाल=''' प्रायशः १२ बजे से ३ बजे तक।<br />
*'''अपराह्णकाल+सायाह्नकाल=''' प्रायशः ३ बजे से ६, ७ बजे तक।<br />
*'''पूर्वरात्रि काल=''' प्रायशः ६, ७ रात्रि से ९, १० बजे तक।<br />
*'''शयन काल(दो याम, ६घण्टा)=''' ९, १० रात्रि से ३, ४ बजे भोर तक।<br />
भारत वर्ष में ऋतुओं के अनुसार दिनचर्या में बदलाव होता रहता है। भारत वर्षं में ग्रीष्मकाल तथा शीतकाल मे प्रातः एवं सायंकाल का समय व्यावहारिक जगत् मेँ प्रायशः एक घण्टा बढ़ जाता है या एक घण्टा घट जाता हे। अधेरा ओर प्रकाश का फैलाव प्रातःसायं काल को व्यावहारिक जगत् में थोडा-सा अन्तरित कर देता है।<br />
==परिभाषा==<br />
प्रातः काल उठने से लेकर रात को सोने तक किए गए कृत्यों को एकत्रित रूप से दिनचर्या कहते हैं। आयुर्वेद एवं नीतिशास्त्र के ग्रन्थों में दिनचर्या की परिभाषा इस प्रकार की गई है-<blockquote>प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)</blockquote>'''अर्थ-''' प्रतिदिन करने योग्य चर्या को दिनचर्या कहा जाता है।<br />
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दिनचर्याके समानार्थी शब्द- आह्निक, दैनिक कर्म एवं नित्यकर्म आदि।<br />
==धार्मिक दिनचर्या से लाभ==<br />
सम्पूर्ण मानव जीवन स्वस्थ रहे, उसे कोई भी विकार न हों, इस दृष्टि से दिनचर्या पर विचार किया जाता है। दिनचर्या प्रकृति के नियमों के अनुसार हो, तो उन कृत्यों से मानव को कष्ट नहीं वरन् लाभ ही होता है। कोई व्यक्ति दिनभर में क्या आहार-विहार करता है, कौन-कौन से कृत्य करता है, इस पर उसका स्वास्थ्य निर्भर करता है। स्वास्थ्य की दृष्टि से दिनचर्या महत्त्वपूर्ण है। पशु-पक्षी भी प्रकृति के नियमों के अनुसार ही अपनी दिनचर्या व्यतीत करते हैं। इसलिए प्रकृति के नियमों के अनुसार (धर्म द्वारा बताए अनुसार) आचरण करना आवश्यक है। <blockquote>ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः। दन्तस्य धावनं कुयात्।<br />
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प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः। ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्।<br />
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ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥<br />
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अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मुखो मौनमास्थितः।<br />
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शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥<br />
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वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥<br />
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यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥<br />
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दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥<br />
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नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च।<br />
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ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्।<br />
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शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>डा० कामेश्वर उपाध्याय, हिन्दू जीवन पद्धति, सन् २०११, प्रकाशन- त्रिस्कन्धज्योतिषम् , पृ० ५८।</ref></blockquote>'''अर्थ-''' ब्राह्म मुहूर्तं मे जागना चाहिए, मूत्र-मल का विसर्जन, शुद्धि, दन्तधावन, स्नान, तर्पण, शुद्ध- पवित्र वस्त्र, तिलक, प्राणायाम- संध्यावन्दन, देव पूजा, अतिथि सत्कार, गोग्रास एवं जीवों को भोजन, पूर्वमुख मौन होकर भोजन, भोजन कर मुख ओर हाथ धोयें, ताम्बूल भक्षण, स्व-कार्य(जीविका हेतु), प्रातःसायं संध्या के पश्चात् वेद अध्ययन, धर्म चिन्तन, वैश्वदेव, हाथपैरधोकर भोजन, दोयाम (छःघण्टा) शयन, पानीपीने हेतु सिर की ओर पूर्णकुम्भ, ऋतुकाल (चतुर्थरात्रि से सोलहरात्रि) में पत्नी गमन आदि भारतीय जीवन पद्धति का यही सुव्यवस्थित पवित्र वैदिक एवं आयुर्वर्धक क्रम ब्रह्मपुराण मे दिया हआ है। इसे आलस्य, उपेक्षा, नास्तिकता या शरीर सुख मोह के कारण नहीं तोडना चाहिये। जिसमें की धार्मिकदिनचर्या के विषयविभाग निम्नलिखित हैं- {{columns-list|colwidth=15em|style=width: 800px; font-style: normal;|<br />
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* ब्राह्म मुहूर्तम्॥ Brahma muhurta<br />
* प्रातः जागरण॥ Pratah Jagarana<br />
* करदर्शन॥ Kar Darshana<br />
* भूमिवन्दना॥ Bhumi Vandana<br />
* मंगलदर्शन॥ Mangala Darshana<br />
* अभिवादन॥ Abhivadana<br />
* अजपाजप॥ Ajapajapa<br />
* उषा काल॥ Ushakala<br />
* शौचाचार॥ Shouchara<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana<br />
* व्यायाम॥ Vyayama<br />
* तैलाभ्यंग॥ Tailabhyanga<br />
* क्षौर॥ Kshaura<br />
* स्नान॥ Snana<br />
* वस्त्रपरिधान॥ Vastra paridhana<br />
* पूजाविधान॥ Pujavidhana<br />
* योगसाधना॥ Yoga sadhana<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana<br />
* तर्पण॥ Tarpana<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna<br />
* भोजन॥ Bhojana<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya<br />
* शयनविधि॥ Shayana Vidhi}}<br />
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== धार्मिक दिनचर्या के विषय विभाग ==<br />
====ब्राह्म मुहूर्तम्॥ Brahma muhurta====<br />
{{Main|Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)}}<br />
ब्राह्ममुहूर्त में उठकर धर्मार्थ का चिन्तन, कायक्लेश का निदान तथा वेदतत्त्व परमात्मा का स्मरण करना चाहिये।<blockquote>रात्रेः पश्चिम यामस्य मुहूर्तो यस्तृतीयकः। स ब्राह्म इति विज्ञेयो विहितः स प्रबोधने॥</blockquote>'''अनु-''' रात के पिछले प्रहर का जो तीसरा मुहूर्त (भाग) होता है वह ब्राह्ममुहूर्त कहलाता है। जागने के लिये यही समय उचित है। अपने निर्माण कार्यमें इस ब्राह्ममुहूर्तका उपयोग लेना हमारा एक आवश्यक कर्तव्य हो जाता है। इसके उपयोगसे हमें ऐहलौकिक-अभ्युदय एवं पारलौकिक-निःश्रेयस प्राप्त होकर सर्वाङ्गीण धर्मलाभ सम्भव हो जाता है।<br />
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=== प्रातः जागरण॥ Time of getting up in the morning ===<br />
प्रात:काल का समय परमशान्त, सात्विक, स्वास्थ्यप्रद तथा जीवनप्रदायिनीशक्ति लिये हुये होता है। प्रात: जागरण से आलस्य दूर होकर शरीर में स्फूर्ति आ जाती है और मन दिन भर प्रसन्न तथा प्रफुल्लित रहता है। इस समय वातावरण परम शान्त रहता है। वृक्ष अशुद्ध वायु आत्मसात् करके शुद्ध वायु शक्तिप्रदायिनी आक्सीजन प्रदान करते हैं, तभी तो लोग प्रात:काल बाग बगीचे तथा पुष्पोद्यान में टहलने जाते हैं और प्राकृतिक सौन्दर्य का आनन्द लेते हुए दिन भर प्रसन्न रहते हैं। इस समय शीतल मन्द सुगन्धित समीर चलती है जिसमें चन्द्रमा की किरणों तथा नक्षत्रों का प्रभाव रहता है जो हमारे लिये स्वास्थ्य प्रद तथा सब प्रकार से लाभकारी है। चन्द्रकिरणों तथा नक्षत्रों के अमृतमय प्रभाव का लाभ प्रात:काल हम उठा लेते हैं।<br />
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=== करदर्शन॥ Kar Darshana ===<br />
प्रातः हाथका दर्शन शुभ हुआ करता है। कहा भी गया है-<blockquote>कराग्रे वसते लक्ष्मी करमध्ये सरस्वती। करपृष्ठे च गोविन्दः प्रभाते कर-दर्शनम्।।</blockquote>इस पद्यमें हाथके अग्रभागमें लक्ष्मीका, मध्यभागमें सरस्वतीका और पृष्ठभागमें गोविन्दका निवास कहा है। केवल पुराणों में ही हाथका महत्व बताया गया हो ऐसा भी नहीं है। वेद में भी हाथका महत्व बताया गया है-<blockquote>अयं मे हस्तो भगवान अयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः॥ (ऋ० १०।६०।१२)</blockquote>इस मन्त्रका देवता भी हस्त है। इसमें हाथको भगवान का अतिशयितसामर्थ्ययुक्त और सब रोगोंका भेषजभूत (दवाईरूप) साधन-सम्पन्न स्वीकृत किया है।<br />
=== भूमिवन्दना॥ Bhumi Vandana ===<br />
प्रातः उठते ही अपनी आश्रयभूत भूमिकी वन्दना करनी श्रेयस्कर हुआ करती है। तभी तो कहा है-जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ।<br />
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जन्मभूमिको स्वर्गसे भी बढ़कर माना गया है। इसीलिए वेदने भी उसे नमस्कार करनेका आदेश दिया है।<br />
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शिला भूमिरश्मा पांसुः सा भूमिः संधृता धृता। तस्यै हिरण्यवक्षसे पृथिव्या अकरं नमः॥ (अथर्व० १२।१।२६)।<br />
=== मंगलदर्शन॥ Mangala Darshana ===<br />
प्रातः-जागरणके बाद यथासम्भव सर्वप्रथम मांगलिक वस्तुएँ (गौ, तुलसी, पीपल, गंगा, देवविग्रह आदि) जो भी उपलब्ध हों, उनका दर्शन करना चाहिये तथा घरमें मातापिता एवं गुरुजनों, अपनेसे बड़ोंको प्रणाम करना चाहिये।<br />
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=== अभिवादन॥ Abhivadana ===<br />
{{Main|Abhivadana and Namaskara (अभिवादन और नमस्कार)}}<br />
अभिमुखीकरणाय वादनं नामोच्चारणपूर्वकनमस्कारः अभिवादनम् । प्रणाम एवं अभिवादन मानवका सर्वोत्तम सात्त्विक संस्कार है। अपनेसे बड़ोंको प्रणाम करनेके बहुत लाभ हैं-<blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः।चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्॥</blockquote>'''अनु-''' जो व्यक्ति सुशील और विनम्र होते हैं, बड़ों का अभिवादन व सम्मान करने वाले होते हैं तथा अपने बुजुर्गों की सेवा करने वाले होते हैं। उनकी आयु, विद्या, कीर्ति और बल इन चारों में वृद्धि होती है।<br />
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=== अजपाजप॥ Ajapajapa ===<br />
बिना जप एवं उच्चारण किए, केवल श्वासके आने- जानेसे, जो जप संपन्न होता है, उसे अजपा कहते हैं। <br />
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न जप्यते नोच्चार्यते (श्वासप्रश्वासयोः गमनागमनाभ्यां सम्पाद्यते)इति अजपा॥(शब्दकल्पद्रुमे)'''<br />'''योगियोंको भी मोक्ष देने वाली यह अजपा नामकी जो गायत्री है, इसका संकल्प मात्र कर देनेसे ही जीते जी ही जीव मुक्त हो जाता है, इसमें कोई संशय नहीं है-<br />
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अजपा नाम गायत्री योगिनां मोक्षदायिनी। तस्याः संकल्पमात्रेण जीवन्मुक्तो न संशयः॥(नित्यकर्मपूजाप्रकाशमें_अंगिरा)<br />
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=== शौचाचार॥ Shouchara ===<br />
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शौचाचारमें सदा प्रयत्नशील रहना चाहिये, क्योंकि ब्राह्मण, क्षत्रिय, वैश्यका मूल शौचाचार ही है, शौचाचारका पालन न करनेपर सारी क्रियाएँ निष्फल हो जाती हैं।ब्राह्ममूहूर्त में उठकर शय्यात्याग के पश्चात् तत्काल ही शौच के लिए जाना चाहिए। शौच में मुख्यतः दो भेद हैं- बाह्य शौच और आभ्यन्तर शौच।<blockquote>शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा। मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिस्तथान्तरम् ॥ (वाधूलस्मृ०१९)</blockquote>'''अनु-'''मिट्टी और जलसे होनेवाला यह शौच-कार्य बाहरी है इसकी अबाधित आवश्यकता है किंतु आभ्यन्तर शौचके बिना बाह्यशौच प्रतिष्ठित नहीं हो पाता। मनोभावको शुद्ध रखना आभ्यन्तर शौच माना जाता है। किसीके प्रति ईर्ष्या, द्वेष, क्रोध, लोभ, मोह, घृणा आदिके भावका न होना आभ्यन्तर शौच है। श्रीव्याघ्रपादका कथन है कि-<blockquote>गंगातोयेन कृत्स्नेन मृद्धारैश्च नगोपमैः। आमृत्योश्चाचरन् शौचं भावदुष्टो न शुध्यति । (आचारेन्दु)</blockquote>यदि पहाड़-जितनी मिट्टी और गङ्गाके समस्त जलसे जीवनभर कोई बाह्य शुद्धि-कार्य करता रहे किंतु उसके पास आभ्यन्तर शौच न हो तो वह शुद्ध नहीं हो सकता।<br />
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अतः आभ्यन्तर शौच अत्यावश्यक है भगवान् सबमें विद्यमान हैं। इसलिये किसीसे द्वेष, क्रोधादि न करें सबमें भगवान्का दर्शन करते हुए सब परिस्थितियोंको भगवान्का वरदान समझते हुए सबमें मैत्रीभाव रखें। साथ ही प्रतिक्षण भगवान्का स्मरण करते हुए उनकी आज्ञा समझकर शास्त्रविहित कार्य करते रहें।<br />
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=== दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana ===<br />
दन्तधावन का स्थान शौच के बाद बतलाया गया है।मुखशुद्धिके विना पूजा-पाठ मन्त्र-जप आदि सभी क्रियायें निष्फल हो जाती हैं अतः प्रतिदिन मुख-शुद्ध्यर्थ दन्तधावन अवश्य करना चाहिये ।दन्तधावन करने से दांत स्वच्छ एवं मजबूत होते हैं।मुख से दुर्गन्ध का भी नाश होता है। सनातन धर्म में दन्तधावन हेतु दातौन का प्रयोग बताया गया है।<br />
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=== व्यायाम॥ Vyayama ===<br />
{{Main|Vyayama_(व्यायामम्)}}जीवनचर्या में व्यायाम का वही महत्त्व है जैसा कि भोजन का। जैसे शरीर को जीवित रखने के लिये प्रतिदिन भोजन की आवश्यकता है इसी प्रकार उस खाये हुए भोजन को पचाने के लिये व्यायाम भी अनिवार्य है। एक सनातनधर्मी के हृदय में स्नान संध्या भगवदुपासना के लिए जितनी श्रद्धा और प्रेम है उतना ही व्यायाम के लिये भी है। हमारे देश के प्राचीन से प्राचीन ग्रन्थों के अवलोकन से यह स्पष्ट हो जाता है कि यहां व्यायाम प्रारम्भ काल से ही व्याप्त है। व्यायाम के मुख्य प्रकार थे- सूर्य नमस्कार, आसन, डंड बैठक, मुग्दर परिचालन, गदाअ, मल्लयुद्ध आदि का विशेष प्रचार-प्रसार था।<br />
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भारतीय व्यायाम दो बृहद् भागों में एवं कई उपविभागों में विभाजित हैं। दोनों का उद्देश्य है शारीरिक उन्नति। किन्तु उन दोनों प्रकार के व्यायामों में एक भाग आसन एवं दूसरा व्यायाम के नाम से पुकारा जाता है। आसनों का कार्य शरीर को निर्मल, निरोग, एवं उन कारणों को जिनसे रोग उत्पन्न होते हैं उन्हैं दूर करके शारीरिक उन्नति करना।<br />
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=== तैलाभ्यंग॥ Tailabhyanga ===<br />
स्नान करने से पूर्व और मुख धोने के बाद भारतीय जीवन पद्धति में तैलाभ्यङ्ग, उबटन, मालिश या स्नेहन की व्यवस्था बतलायी गयी है। यह व्यवस्था बाल्यकाल से ही चलने लगती है। इस तरह से भारतवर्ष मे व्यायाम ओर शारीरिक सफाई से पूर्वं अभ्यङ्ग की व्यवस्था प्राचीन-काल से चली आ रही है। तेलाभ्यङ्ग से मनुष्य की हड्डियाँ मजबूत और त्वचा चमकीली, सुन्दर हो जाती है। वातज रोगों से बचाव होता है तथा शरीर श्रम सहने में सक्षम हो जाता है।<br />
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=== स्नान॥ Snana ===<br />
{{Main|Snana_vidhi(स्नान_विधि)}}<br />
प्रात: स्नान का वर्णन किया जा रहा है। इसमें वैज्ञानिक विशेषता यह है कि रात्रि भर चन्द्रामृत से जो चन्द्रमा की किरणें जल में प्रवेश करती हैं, उसके प्रभाव से जल पुष्ट हो जाता है। सूर्योदय होने पर वह सब गुण सूर्य की किरणों द्वारा आकृष्ट हो जाता है; अत: जो व्यक्ति सूर्योदय के पूर्व स्नान करेगा. वही जल के अमृतमय गणों का लाभ उठा सकेगा।<br />
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=== वस्त्रपरिधान॥ vastra paridhana ===<br />
ब्राह्ममुहूर्त में जागरण स्नानादि के अनन्तर वस्त्र धारण का भी मानव जीवन में घनिष्ठ सम्बन्ध है । वैदिक काल से ही शरीर ढकने हेतु वस्त्रों का उपयोग होता हुआ आ रहा है। प्रचीन काल में वृक्षों के पत्ते ,छाल, कुशादि घास एवं मृगचर्मादि का भी साधन बनाकर शरीर ढकने हेतु वस्त्ररूप में उपयोग हुआ करता था।वस्यते आच्छाद्यतेऽनेनेति वस्त्रम् -जिसके द्वारा (शरीर को) आच्छादित किया जाता है उसे वस्त्र (परिधान)कहते हैं।सनातनी परम्परा में ब्रह्मचारी,स्नातक,गृहस्थ,सन्न्यासी आदियों के लिये पृथक् पृथक् वस्त्रों का विधान किया गया है।<br />
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=== पूजाविधान॥ pujavidhana ===<br />
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{{Main|Puja_And_Yoga_(पूजा_एवं_योग)}}<br />
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जिससे पवित्र हुआ जाये, जो आत्मा को पवित्र करे, दुर्विचारों को दूर करे तथा पापकर्मों से बचाकर जो पुण्य कर्मों या शुभ क्रियाओं में लगाये वह पूजा है। भाव पूजा एवं द्रव्य पूजा के भेद से पूजा के दो प्रकार होते हैं। पूजा का वास्तविक स्वरूप है पूज्य के आदर्श को अनुकरण करके उसके सद्गुणों का स्वयं भी ग्रहण करना चाहिये।<br />
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=== योगसाधना॥ yoga sadhana ===<br />
योग साधना और उसका प्रतिदिवसीय अभ्यास मनुष्य को शारीरिक-मानसिक-आध्यात्मिक प्रबलता के लिए अवश्य करना चाहिए। योगसाधना ध्यान-प्राणायाम प्रधान है। जबकि योगाभ्यास हठयोग, मुद्रा और क्रिया प्रधान हे। योग में इन दोनों का समन्वय रहता हे।<br />
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=== यज्ञोपवीत धारण॥ Yagyopavita Dharana ===<br />
उपनयन के समय पिता तथा आचार्यके द्वारा त्रैवर्णिकवटुकों को यज्ञोपवीत धारण करवाया जाता है। <br />
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=== तिलक-आभरण धारण॥ Tilaka Abharana Dharana ===<br />
सनातन धर्म में प्रायः सभी व्यक्ति भस्म तिलक या गुरुपरम्परा अनुसार चन्दन धारण करते हैं यह भी महत्वपूर्ण नियम है। गङ्गा, मृत्तिका या गोपी-चन्दनसे ऊर्ध्वपुण्ड्र, भस्मसे त्रिपुण्ड्र और श्रीखण्डचन्दनसे दोनों प्रकारका तिलक कर सकते हैं। किंतु उत्सवकी रात्रिमें सर्वाङ्गमें चन्दन लगाना चाहिये।<br />
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योग-क्रिया-सम्बद्ध एक विशेष रहस्य यह है कि भृकुटी के बीच में मस्तक के नीचे 'आज्ञा' नामक एक चक्र है, उस स्थान पर चन्दन लगाने से वह चक्र शीघ्र जागृत होकर उसका भेदन हो जाता है। जो साधक की साधना में लाभदायक है। इसी प्रकार कण्ठ में चन्दन लगाने से 'विशुद्ध चक्र' का, हृदय में लगाने से 'अनाहत चक्र' का एवं नाभिस्थान में लगाने से 'मणिपूर' आदि चक्रों का जागरण एवं भेदन होता है और उनमें सहायता प्राप्त होती है। इसीलिए उक्त स्थानों में चन्दन लगाया जाता है।<br />
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वैज्ञानिक दृष्टि से भी चन्दन लगाना स्वास्थ्य के लिये लाभदायक है। यह संक्रामक रोगों का नाशक है।<br />
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=== संध्योपासना-आराधना॥ Sandhyopasana- Aradhana ===<br />
{{Main|Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)}}<br />
स्नान के पश्चात् सन्ध्यावन्दनादि का क्रम शास्त्रों में कहा गया है। यह उपनयन संस्कार होने के बाद द्विजों के लिये नित्य क्रिया है। इससे बड़ा लाभ है। संध्या मुख्यतः प्रातः मध्यान्ह और सायान्ह इन तीन भागों में विभाजित है। रात्रि या दिन में जो भी अज्ञानकृत पोप होता है वह सन्ध्या के द्वारा नष्ट हो जाता है तथा अन्त:करण निर्मल, शुद्ध और पवित्र हो जाता है। सन्ध्या से दीर्घ आयु, प्रज्ञा, यश, कीर्ति तथा ब्रह्मतेज की प्राप्ति होती है। मनु जी कहते हैं-<blockquote>ऋषयो दीर्घ सन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः। प्रज्ञां यशश्च कीतिश्च ब्रह्मवर्चसमेव च॥</blockquote>इस प्रकार हमें शारीरिक शक्ति, बौद्धिकबल, ब्रह्मतेज तथा यश की प्राप्ति भी इसके द्वारा होती है। नित्य सन्ध्या करने से ध्यान द्वारा हम परमात्मा से सम्पर्क स्थापित करते हैं। संध्या में आसन पर बैठकर प्राणायाम के द्वारा रोग और पाप का नाश होता है।<br />
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=== तर्पण॥ Tarpana ===<br />
तर्पण का अर्थ होता है जल दान या तृप्त करने की क्रिया। जिस प्रकार संध्योपासनमें सूर्यार्घ्यसे मन्देहादि राक्षस भस्म होते हैं उसी प्रकार तर्पणसे समस्त ब्रह्माण्डका कल्याण होता है। इसलिये प्रत्येक अधिकारीको तर्पण प्रतिदिन अवश्य करना चाहिये- <ref>राधेश्याम खेमका, [https://archive.org/details/NityaKarmaPujaPrakashGitaPressGorakhpur/page/n1/mode/1up नित्यकर्म पूजाप्रकाश], सन् २०१४, गीताप्रेस गोरखपुर (पृ० ९२)।</ref><blockquote>नित्यमेव स्नात्वाऽद्भिर्देवानृषींश्च तर्पयन्ति तर्पयन्ति।(गृह्यसूत्र)</blockquote>तर्पणके मुख्य तीन भेद हैं - <br />
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*देव तर्पण<br />
*ऋषि तर्पण<br />
*पितृ तर्पण<br />
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मुख्यतः तर्पण को निम्नप्रकारों में विभाजित किया गया है- <br />
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'''ब्रह्मयज्ञांग'''- (यज्ञ के समय किया जानेवाला)।<br />
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'''स्नानांग'''- नित्य स्नान के उपरांत किया जानेवाला तर्पण कहलाता है। संध्या के पहले इसका करना आवश्यक माना गया है। अशौचकाल एवं जीवित-पितृकों के लिये भी यह विहित है।<br />
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'''श्राद्धांग''' (श्राद्ध में किया जानेवाला) इस प्रकार से तर्पण को उस विशेष अवसर पर करना चाहिये।<br />
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===पञ्चमहायज्ञ॥ Pancha mahayagya===<br />
सामान्यतः लौकिक जीवनमें स्वयंके भविष्यको हवनसे, त्रैविद्य नामक व्रतसे, ब्रह्मचर्यावस्थामें देवर्षि-पितृसँवारनेके लिये सन्ध्यावन्दनका विधान किया गया है, तर्पण आदि क्रियाओंसे, गृहस्थाश्रममें पुत्रोत्पादनसे, महायज्ञोंसे कुटुम्ब एवं परिवारकी समृद्धिके निमित्त देवपूजाकी और ज्योतिष्टोमादि यज्ञोंसे यह शरीर ब्रह्मप्राप्तिके योग्य व्यवस्था की गयी है। जबकि ऋणमुक्ति एवं समृद्धिहेतु, बनाया जाता है। उत्कृष्ट संस्कार पानेके लिये, नैतिकता-सदाचार-सद्व्यवस्था इन यज्ञोंको और स्पष्ट करते हुए मनुस्मृति (३।६०)और सद्व्यवहारके लिये गृहस्थ जीवनमें पंचमहायज्ञोंका में कहा गया है अनुष्ठान-विधान अनिवार्य अंगके रूपमें निर्दिष्ट है। धर्म कर्ममय जीवनमें यह एक आवश्यक कर्तव्य है, जिसका विधान ब्राह्मण-आरण्यक-गृह्यसूत्र-धर्मसूत्र आदिमें पाया अर्थात् वेदका अध्ययन और अध्यापन करना जाता है।<br />
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===भोजन॥ Bhojana===<br />
सनातन धर्म में आचार विचार,आहार तथा व्यवहार इन चार विषयों पर बहुत महत्व दिया है इनमें आहार(भोजन)विधि के बारे में बहुत महत्व दिया गया है जिस प्रकार का अन्न खाया जाता है उसी प्रकार की बुद्धि भी बनती है।आहार सात्विक होगा, तो मन भी सात्विक होगा और जब मन सात्विक होगा तब विचार भी सात्विक होंगे और क्रमशः फिर क्रिया भी सात्विक होगी। सात्विक भोजन से शरीर स्वस्थ एवं चित्त प्रसन्न रहता है। अधिक कटु, उष्ण, तीक्ष्ण एवं रुक्ष आहार राजस कहा गया है । बासी, रसहीन, दुर्गन्धियुक्त, जूठा और अपवित्र आहार तामस कहा गया है ।<br />
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=== लोक संग्रह-व्यवहार-जीविका॥ Loka sangraha- Vyavahara jivika===<br />
प्रतिदिन भोजन के बाद प्रत्येक व्यक्ति (चाहे वह खी हो या पुरुष) को स्व कर्म मे लग जाना चाहिए। दो याम (छः घण्टा) दिन मे जीवन निर्वाह हेतु सत्य-श्रम-अहिंसा-अक्रोध-अलोभ-विद्या-बुद्धि-प्रतिभा-वैभव द्वारा धनार्जन का उपक्रम करना चाहिए। व्यक्ति जो कुछ अर्जित करता है वह केवल अपने लिए नही; बल्कि अपनी योग्यता से अपने पाल्य (आश्रित) जनो, परिवार, समाज, जनपद, राज, राष्ट ओर समस्त मानवता के लिए अर्जित करता हे। अतः लोकव्यवहार संचालन के लिए तथा अपनी गृहस्थी को चलाने के लिए प्रत्येक व्यक्ति को प्रतिदिन अवश्य ही परिश्रम करना चाहिए। चित्त संयमित और वित्त न्यायोपार्जित होना चाहिए।<br />
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====धनार्जन के माध्यम====<br />
धन कमाने के अनेक माध्यम हें। ये माध्यम सहस्राधिक हँ। इन माध्यम को अनेक क्रमों में विभाजित ओर परिसमूहित किया जाता है-<br />
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*भूमिज कर्म- पृथ्वी से धन प्राप्त करना।<br />
*अन्तरिक्षज कर्म- आकाश का दोहन कर धन प्राप्त करना।<br />
*अग्निज कर्म- अग्नि के माध्यम से धन प्राप्त करना।<br />
*दैवज (ब्राह्य.) कर्म- धर्म, यज्ञ, पूजन, मंत्र, शिक्षा से धनार्जन करना।<br />
*वारुण कर्म- जल के माध्यम से धनार्जन करना।<br />
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इन पच संविभागो मे मनुष्य के पुरुषार्थं से उत्पन्न सभी कर्म (लोक व्यवहार ओर जीविका आदि) समाहित होते है। भूमिज कर्म का विस्तार ही मनुष्य के लिए अनन्त प्रकार के कर्मो को जन्म देता हे।<br />
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===शयनविधि॥ Shayana Vidhi===<br />
रात्रि मे सोने से पहले रात्रिसूक्त का पाठ करके सोना चाहिए। इस पाठ को करने वाला व्यक्ति दुःस्वप्न, अनिद्रा, निद्राभंग, भय, निर्जन शयन भय, भूत-परेत आदि भय, आकस्मिक उपद्रव आदि से सर्वथा सुरक्षित रहता हे। रात्रि में सोने के बाद उसे सर्पं आदि विषधर नहीं काट पाते। अग्नि, विषाक्त वायु आदि से भी उसे मृत्यु का भय नहीं होता हे। अतः प्राचीन भारत में रात्रिसूक्त का पाठ करके ही सोया जाता था। विशेष रूप से जँ रात्रि भय उपस्थित हो वहां इसका पाठ अवश्य करना चाहिए। अतिनिद्रा ओर अनिद्रा से वचने के लिए भी इसका पाठ करके सोना चाहिए।<br />
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निद्रादेवी -<blockquote>या देवी सर्वभूतेषु निद्रारूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः॥(दुर्गा सप्तशती)</blockquote>शरीर मे देवी तत्व ही निद्रा रूप में निवास करता हे। अतः निद्रा देवी को प्रणाम करके सोना चाहिए। शरीर के विश्राम के लिए ही प्रकृति ने निद्रा का शरीर में सन्निवेश किया है। अतः जिससे शरीर विश्राम कर सके उसे निद्रा कहते हैं।<blockquote>देहं विश्रमते यस्मात् तस्मान् निद्राप्रकीर्तिता।</blockquote>धर्म रस का पान करने वाला ही सुख की निद्रा को प्राप्त करता है। संयमी व्यक्ति को ही यथा समय निद्रा लगती है ओर खुलती है। अतः वैष्णवी शक्ति, योगमाया निद्रा देवी को प्रणाम करके सोना चाहिए।<br />
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निद्रा परिभाषा-<blockquote>यदा तु मनसि क्लान्ते कर्मात्मानः क्लमान्विताः। विषयेभ्यो निवर्तन्ते तदा स्वपिति मानवः॥(चर0सूत्र0२९)</blockquote>मन के थकने से इन्द्रियाँ थकती हैं। इन्द्रियों के थकने से विषय निवृत्ति हो जाती है और मनुष्य सो जाता है।<br />
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*यामद्वयं शयानस्तु ब्रह्मभूयाय कल्पते- छ. घण्टा से अधिक न सोयें।<br />
*न सन्ध्ययोः- सन्धि वेला (सूर्योदय-सूर्यास्त) में नहीं सोना चाहिए।<br />
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धर्मशास्त्र में प्रायशः अनेक पर्वों में रात्रि जागरण हेतु विधान किया गया है। ध्येय है जहोँ भी रात्रि जागरण की व्यवस्था होती है, वहीं पर उपवास का भी विधान प्राप्त होता हे। रात्रि जागरण हेतु उपवास आवश्यक होता है। उपवास करके रात्रि जागरण करने पर कफ ओर अग्नि दोनों तत्व शान्त ओर सन्तुलित रहते है। अतिनिद्रा ओर अनिद्रा ये दोनो रोग के रूप में शरीर को कष्ट परहचाती है। अनिद्रा से जहाँ अंग मर्द, सिर का भारीपन, जम्हाई, जडता, ग्लानि, श्रम, अजीर्ण, तन्द्रा तथा वातजनित रोग होते हं वहीं पर अतिनिद्रा से शिथिलता, मस्तिष्क मे भारीपन, रक्तसंचरण में मन्दता तथा अनेक प्रकार की मानसिक बीमारियों पेदा होती है। आयुर्वेद के अनुसार काय विरेचन, शिरो विरेचन, व्यायाम, धुप्रपान उपवास, तथा पूजन आदि सं अतिनिद्रा दूर होती है।<br />
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==दिनचर्या कब, कितनी ?==<br />
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दिनचर्या सुव्यवस्थित ढंग से अपने स्थिर निवास पर ही हो पाती है। अनेक लोग ऐसे भी हैं जो अपनी दिनचर्या को सर्वत्र एक जैसे जी लेते हैं। यात्रा, विपत्ति, तनाव, अभाव ओर मौसम का प्रभाव उन पर नहीं पडता। ऐसे लोगों को दृढव्रत कहते हैं। किसी भी कर्म को सम्पन्न करने के लिए दृढव्रत ओर एकाग्रचित्त होना अनिवार्य है।<ref>श्री बाबूलाल गुप्त, सनातन धर्म का वैज्ञानिक रहस्य, सन् 1966, हिन्दी प्रचारक मण्डल अमीनाबाद, लखनऊ,उ0 प्र0, (पृ0181)।</ref> यह शास्त्रों का आदेश है -<blockquote>मनसा नैत्यक कर्म प्रवसन्नप्यतन्द्रितः। उपविश्य शुचिः सर्वं यथाकालमनुद्रवेत्॥ (कात्यायनस्मृतिः,९,९८/२)</blockquote>प्रवास में भी आलस्य रहित होकर, पवित्र होकर, बैठकर समस्त नित्यकर्मो को यथा समय कर लेना चाहिए। अपने निवास पर दिनचर्या का शतप्रतिशत पालन करना चाहिए। यात्रा में दिनचर्या विधान को आधा कर देना चाहिए। बीमार पड़ने पर दिनचर्या का कोई नियम नहीं होता। विपत्ति मे पड़ने पर दिनचर्या का नियम बाध्य नहीं करता-<blockquote>स्वग्रामे पूर्णमाचारं पथ्यर्धं मुनिसत्तम। आतुरे नियमो नास्ति महापदि तथेव च॥ (ब्रह्माण्डपुराण)</blockquote><br />
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====दिनचर्या एवं मानवीय जीवनचर्या====<br />
इस पृथ्वी पर मनुष्य से अतिरिक्त जितने भी जीव हैं। उनका अधिकतम समय भोजन खोजने में नष्ट हो जाता है। यदि भोजन मिल गया तो वे निद्रा में लीन हो जाते हैं। आहार और निद्रा मनुष्येतर प्राणियों को पृथ्वी पर अभीष्ट हैं। मनुष्य आहार और निद्रा से ऊपर उठ कर व्रती ओर गुडाकेश (निद्राजित) बनता है। यही भारतीय जीवन पद्धति की प्राधान्यता है।<ref name=":0">श्री राधेश्याम खेमका,जीवनचर्या अंक,गीताप्रेस गोरखपुर,२०१० (पृ०१५)।</ref><br />
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====दैनिक कृत्य-सूची-निर्धारण====<br />
इसी समय दिन-रातके कार्योंकी सूची तैयार कर लें।<br />
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आज धर्मके कौन-कौनसे कार्य करने हैं?<br />
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धनके लिये क्या करना है ?<br />
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शरीरमें कोई कष्ट तो नहीं है ?<br />
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यदि है तो उसके कारण क्या हैं और उनका प्रतीकार क्या है?<br />
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एतादृश जागरण के अनन्तर दैनिक क्रिया कलापों की सूची-बद्धता प्रातः स्मरण के बाद ही बिस्तर पर निर्धारित कर लेना चाहिये। जिससे हमारे नित्य के कार्य सुचारू रूप से पूर्ण हो सकें।<ref>पं०लालबिहारी मिश्र,नित्यकर्म पूजाप्रकाश,गीताप्रेस गोरखपुर (पृ० १४)।</ref><br />
==धार्मिक दिनचर्या का महत्व==<br />
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व्यक्ति चाहे जितना भी दीर्घायुष्य क्यों न हो वह इस पृथ्वी पर अपना जीवन व्यवहार चौबीस घण्टे के भीतर ही व्यतीत करता है। वह अपना नित्य कर्म (दिनचर्या), नैमित्त कर्म (जन्म-मृत्यु-श्राद्ध- सस्कार आदि) तथा काम्य कर्म (मनोकामना पूर्ति हेतु किया जाने वाला कर्म) इन्हीं चौबीस घण्टों में पूर्ण करता है। इन्हीं चक्रों (एक सूर्योदय से दूसरे सूर्योदय) के बीच वह जन्म लेता है, पलता- बढ़ता है ओर मृत्यु को प्राप्त कर जाता है-<blockquote>'''अस्मिन्नेव प्रयुञ्जानो यस्मिन्नेव तु लीयते। तस्मात् सर्वप्रयत्नेन कर्त्तव्यं सुखमिच्छता। । दक्षस्मृतिः, (२८/५७)'''</blockquote>अतः व्यक्ति को प्रयत्नपूर्वक मन-बुद्धि को आज्ञापित करके अपनी दिनचर्या को सुसंगत तथा सुव्यवस्थित करना चाहिए। ब्राह्ममुहूर्त में जागकर स्नान पूजन करने वाला, पूर्वाह्न मे भोजन करने वाला, मध्याह्न में लोकव्यवहार करने वाला तथा सायंकृत्य करके रात्रि में भोजन-शयन करने वाला अपने जीवन में आकस्मिक विनाश को नहीं प्राप्त करता है -<blockquote>'''सर्वत्र मध्यमौ यामौ हुतशेषं हविश्च यत्। भुञ्जानश्च शयानश्च ब्राह्मणो नावसीदती॥ (दक्षस्मृतिः,२/५८)'''</blockquote>उषः काल में जागकर, शौच कर, गायत्री - सूर्य की आराधना करने वाला, जीवों को अन्न देने वाला, अतिथि सत्कार कर स्वयं भोजन करने वाला, दिन में छः घण्टा जीविका सम्बन्धी कार्य करने वाला, सायंकाल में सूर्य को प्रणाम करने वाला, पूर्व रात्रि में जीविका, विद्या आदि का चिन्तन करने वाला तथा रात्रि में छः घण्टा सुखपूर्वक शयन करने वाला इस धरती पर वाञ्छित कार्य पूर्ण कर लेता है। अतः दिनचर्या ही व्यक्ति को महान् बनाती है। जो प्रतिदिवसीय दिनचर्या में अनुशासित नहीं हैं वह दीर्घजीवन में यशस्वी ओर दीर्घायु हो ही नहीं सकता। अतः सर्व प्रथम अपने को अनुशासित करना चाहिए। अनुशासित व्यक्तित्व सृष्टि का श्रेष्ठतम व्यक्तित्व होता है ओर अनुशासन दिनचर्या का अभिन्न अंग होता है।<br />
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*शास्त्रों में दिनचर्या की प्रधानता बताई गयी है। शरीरके लिये उपयुक्त पोषकतत्व विज्ञान आदि आयुर्वेदीय एवं दूसरी ओर मन की उत्क्रान्ति विकास साधने वाला मानसशास्त्र आदि हेतु धार्मिकदिनचर्या की आवश्यकता है।<br />
*दिनचर्या का यथार्थपालन करने से व्याधि, दुर्व्यसन एवं मनोविकृति आदि नष्ट होते हैं।<br />
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==आयुर्वैदिक दिनचर्या==<br />
{{Main|Dinacharya_(दिनचर्या)}}<br />
आयुर्वेद दिनचर्या, ऋतुचर्या, आहार-विहार को निर्देशित करके स्वास्थ्य हेतु शुभ एवं कल्याणकारी पथ दिखलाता है। आयुर्वेद की परम्परा वेद से आरम्भ होने के कारण अत्यन्त प्राचीन है। आयुर्वेद से उपदिष्ट मार्ग पर चलता हआ व्यक्ति यदि तपस्वी हो तो शतायु की सीमाओं को भी लाँघ जाता है। तपस्या, आत्मनियन्त्रण, सम्यक् चर्या और आहार-विहार से व्यक्ति इच्छित आयु प्राप्त कर लेता हे। मुनिप्रवर व्यासजी ने कहा है-<blockquote>पुरुषाः सर्वसिद्धाश्च चतुर्वर्षशतायुषः। कृते त्रेतादिकेऽप्येवं पादशो हृसति क्रमात्॥</blockquote>कृत (सत्य) युग में पुरुष चार सौ वर्ष की आयु वाले होते थे। वे सर्वसिद्ध होते थे। त्रेता मे तीन सौ वर्ष, द्वापर में दो सौ वर्ष और कलियुग में सौ वर्ष या इससे कम आयु के होते हैं। पुरुष का अर्थ है- पुर अर्थात् शरीर मे सोने वाला चेतन तत्व (आत्मा)। यही पुरुष कहलाता हे। अतः स्त्री-पुरुष जनित भेद आत्मा में उपलब्ध नहीं होता है। रोग अपने ही कर्म से शरीर और मन दोनों में उत्पन्न होते हैं-<blockquote>कर्मजा हि शरीरेषु रोगाः शरीरमानसाः। शरा इव पतन्तीह विमुखा दृढधन्विभिः॥</blockquote>चरक संहिता की व्याख्या में श्रीचक्रपाणिदत्त ने लिखा है कि शारीरिक रोग कुष्ठादि हैं, मानसिक रोग कामादि हैं और शरीर मन दोनों से उत्पत्न रोग उन्माद होता है। शरीर की रक्षा संसार की सभी वस्तुओं को समर्पित करके करनी चाहिए।<br />
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====विद्यार्थी की दिनचर्या====<br />
समय पर सोना एवं समय पर जागना, वह स्वस्थ और दीर्घायुमान बने। ऐसी शिक्षा पूर्वकाल में बच्चों को दी जाती थी। आजकल बच्चे विलंब से सोते और उठते हैं। प्राचीनकाल में ऋषि-मुनियों का दिन ब्राह्ममुहूर्त से आरंभ होता था परन्तु आज वर्तमान काल में रात्रि में कार्य और दिन में नींद होती है। पूर्वकाल की दिनचर्या प्रकृति के अनुरूप थी। दिनचर्या जितनी अधिक प्रकृति के अनुरूप होगी उतनी ही स्वास्थ्य के लिये पूरक होती है। शास्त्रोक्त आचारों के पालन से रज एवं तम गुण न्यून होते एवं सत्वगुण में वृद्धि होती है। ज्ञानयोग, कर्मयोग आदि साधन मार्गों की तरह ही धार्मिक दिनचर्या भी उत्तम मार्ग प्रशस्त करती है।<blockquote>शरीरं चैव वाचं च बुद्धीन्द्रिय मनांसि च। नियम्य प्राञ्जलिस्तिष्ठेद् वीक्षमाणो गुरोर्मुखम् ॥<br />
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सत्येन ब्रहमचर्येण व्यायामेनाथ विद्यया। देशभक्त्याऽऽत्मत्यागेन सम्मानार्हो सदा भव॥</blockquote><br />
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ब्राह्ममुहूर्त में उठ कर स्नान-संध्या-वन्दन-गायत्री जप करके तप से परिपूर्ण जीवनचर्या का शुभारम्भ करें। सरस्वती और गणेश देवता को प्रणाम करें। योगासन और व्यायाम हितकारी मात्रा में करें। शरीर, मन, वाणी, बुद्धि, इन्द्रियों को एकाग्र करके गुरु मुख की ओर देखते हुए विद्या को आत्मसात् करना चाहिए। सत्य, ब्रह्मचर्य, व्यायाम, विद्या, देशभक्ति और आत्म त्याग के द्वारा विद्यार्थी को हमेशा सम्मान प्राप्त करना चाहिए।<br />
==श्रीरामजी की दिनचर्या==<br />
प्रातः जागरण से लेकर रात्रि शयन पर्यंत व्यक्तिविशेष द्वारा किए जानेवाले कार्य या आचार-विचार ही उसकी दैनिकचर्या की संज्ञा से अभिहित होते हैं। श्रीरामचंद्रजी की दिनचर्या सुनियमित एवं शास्त्रोक्त विधिकी अनुसारिणी थी। दिनचर्या का आरंभ अनेक प्रकारके धार्मिक कृत्योंसे होता था। प्रातःजागरण के उपरान्त स्नानादिसे निवृत्त होकर देवताओंका तर्पण, सन्ध्योपासना तथा मन्त्रजप आदि उनकी दिनचर्या का अभिन्न अंग था। रामायण में वर्णित श्री राम जी की आदर्श दिनचर्या समस्त मानवमात्र के लिए मननीय एवं अनुकरणीय है।<blockquote>प्रभातकाले चोत्थाय पूर्वां सन्ध्यामुपास्य च। प्रशुची परमं जाप्यं समाप्य नियमेन च॥ हुताग्निहोत्रमासीनं विश्वामित्रमवन्दताम् ॥</blockquote><br />
<br />
==ऊर्जाचक्र एवं दिनचर्या==<br />
मनुष्यकी दिनचर्याका प्रारम्भ निद्रा-त्यागसे और समापन निद्रा आने के साथ होता है। स्वस्थ रहनेकी कामना रखनेवालोंको शरीरमें कौन-से अंग और क्रिया कब विशेष सक्रिय होती हैं, इस बात का ध्यान रखना चाहिये। यदि हम प्रकृतिके अनुरूप दिनचर्याको निर्धारित करें हम स्वस्थ रह सकते हैं। दिनचर्याका निर्माण इस प्रकार करना चाहिये जिससे शरीरके अंगोंकी क्षमताओंका अधिकतम उपयोग हो। शरीरके सभी अंगोंमें प्राण-ऊर्जाका प्रवाह वैसे तो चौबीसों घण्टे होता है परंतु सभी समय एक-सा ऊर्जाका प्रवाह नहीं होता। प्रायः प्रत्येक अंग कुछ समयके लिये अपेक्षाकृत कम सक्रिय होते हैं।<ref name=":0" /><br />
{| class="wikitable"<br />
|+ऊर्जाचक्रानुसार दिनचर्या की आवश्यकता<br />
!क्र0सं0<br />
!समय चक्र<br />
!शरीर के अंग<br />
!तत्संबन्धि कार्य<br />
|-<br />
|1.<br />
|प्रातः 3 बजे से 5 बजे तक।<br />
|फेफड़ों में प्राण ऊर्जा का प्रवाह सर्वाधिक।<br />
|प्रातः ब्राह्ममुहूर्तमें उठकर खुली हवा में घूमना चाहिये। प्राणायाम तथा श्वसन का व्यायाम करना चाहिये इससे फेफडे स्वस्थ होते हैं। फेफडोंको शुद्ध वायु प्राप्त होती है इसके रक्तमें मिलनेसे हिमोग्लोबीन ऑक्सीकृत होता है, जिससे शरीर स्वस्थ और स्फूर्तिवान् बनेगा। ५ बजे के बाद से फेफडे से प्राण-ऊर्जा बडी आँतमें जाती है।<br />
|-<br />
|2.<br />
|प्रातः 5 बजे से 7 बजे तक।<br />
|बड़ी ऑंत में चेतना का विशेष प्रवाह।<br />
|प्रातः ५ बजे से ७ बजे तक चेतना का विशेष प्रभाव होने से यह अंग अधिक क्रियाशील होता है। इसी कारण मलत्यागके लिये यह सर्वोत्तम समय है, जो व्यक्ति इस समय सोते रहते हैं, मलत्याग नहीं करते ; उन्हें कब्ज रहता है, उनका पेट प्रायः खराब रहता है। इस समय उठकर योगासन तथा व्यायाम करना चाहिये।<br />
|-<br />
|3.<br />
|प्रातः 7 बजेसे 9 बजे तक।<br />
|आमाशय (स्टमक)-में प्राण ऊर्जाका प्रवाह सर्वाधिक।<br />
| प्रातः ७ बजेसे ९ बजे तक आमाशय (स्टमक)- में प्राण-ऊर्जा का प्रभाव सर्वाधिक होता है। इस समय तक बडी आँत की सफाई हो जाने से पाचन आसानी से होता है। अतः इस समय हमें भोजन करना चाहिये। प्रातः भोजन करने से पाचन अच्छी तरह से होता है और हम पाचन सम्बन्धी रोगों से सहज ही बचे रहते हैं। ९ बजेतक भोजन करने से रक्त-परिसंचरण अच्छा होता है और हम अपने-आपको ऊर्जित महसूस करते हैं।<br />
|-<br />
| 4.<br />
|प्रातः 9 बजेसे 11 बजे तक।<br />
|स्प्लीन(तिल्ली) और पैन्क्रियाजकी सबसे अधिक सक्रियता का समय।<br />
|इसी समय हमारे शरीरमें पेन्क्रियाटिक रस तथा इन्सुलिन सबसे ज्यादा बनता है। इन रसों का पाचन में विशेष महत्व है। अतः जो डायबिटीज या किसी पाचनरोग से ग्रस्त हैं, उन्हैं इस समय तक भोजन अवश्य कर लेना चाहिये।<br />
|-<br />
|5.<br />
|दिनमें 11 बजे से 1 बजे तक।<br />
|हृदय में विशेष प्राण ऊर्जा का प्रवाह।<br />
|हृदय हमारी संवेदनाओं, करुणा, दया तथा प्रेमका प्रतीक है। अगर इस समय हम भोजन करते हैं तो अधिकतर संवेदनाएँ भोजनके स्वादकी तरफ आकर्षित होती हैं। अतः हृदय प्रकृतिसे मिलनेवाली अपनी प्राणऊर्जा पूर्णरूपसे ग्रहण नहीं कर पाता<br />
|-<br />
|6.<br />
|दोपहर 1 बजे से 3 बजे तक।<br />
|छोटी ऑंत में अधिकतम प्राण ऊर्जा का प्रवाह।<br />
|छोटी आँतका मुख्य कार्य पोषक तत्त्वोंका शोषण करना तथा अवशिष्ट पदार्थको आगे बड़ी आँतमें भेजना है। इस समय जहाँतक सम्भव हो भोजन नहीं करना चाहिये। इस समय भोजन करनेसे छोटी आँत अपनी पूर्ण क्षमतासे कार्य नहीं कर पाती, इसी कारण आजकल मानवमें संवेदना, करुणा, दया अपेक्षाकृत कम होती जा रही है।<br />
|-<br />
|7.<br />
| दोपहर 3 बजे से 5 बजे तक।<br />
|यूरेनरी ब्लेडर(मूत्राशय) में सर्वाधिक प्राण ऊर्जा का प्रवाह।<br />
|इस अंगका मुख्य कार्य जल तथा द्रव पदार्थोंका नियन्त्रण करना है।<br />
|-<br />
|8.<br />
|सायंकाल 5 बजे से 7 बजे तक।<br />
|किडनी में सर्वाधिक ऊर्जा का प्रवाह।<br />
|इस समय शामका भोजन कर लेना चाहिये, इससे हम किडनी और कानसे सम्बन्धित रोगसे बचे रहेंगे।<br />
|-<br />
|9.<br />
|सायं 7 बजे से 9 बजे तक।<br />
|मस्तिष्कमें सर्वाधिक ऊर्जा का प्रवाह।<br />
|इस समय विद्यार्थी पाठ याद करे तो उन्हें अपना पाठ जल्दी याद होगा।<br />
|-<br />
|10.<br />
|रात्रि 9 बजे से 11 बजे तक।<br />
|स्पाइनल कार्डमें सर्वाधिक ऊर्जाका प्रवाह।<br />
|इस समय हमें सो जाना चाहिये। जिससे हमारे स्पाइनको पूर्णतः विश्राम मिले।<br />
|-<br />
|11.<br />
|रात्रि 11 बजे से 1 बजे तक।<br />
|गालब्लेडरमें अधिकतम ऊर्जा का प्रवाह।<br />
|इसका मुख्य कार्य पित्तका संचय एवं मानसिक गतिविधियोंपर नियन्त्रण करना है, यदि हम इस समय जागते हैं तो पित्त तथा नेत्रसे सम्बन्धित रोग होते हैं।<br />
|-<br />
|12.<br />
|रात्रि 1 बजे से 3 बजे तक।<br />
|लीवरमें सर्वाधिक ऊर्जा का प्रवाह।<br />
|लीवर हमारे शरीरका मुख्य अंग है। इस समय पूर्ण विश्राम करना चाहिये। यह गहरी निद्राका समय है, इस समय बाहरका वातावरण भी शान्त हो, तभी ये अंग प्रकृतिसे प्राप्त विशेष ऊर्जाको ग्रहण कर सकते हैं। यदि आप देर राततक जगते हैं तो पित्तसम्बन्धी विकार होता है, नेत्रोंपर बुरा प्रभाव पड़ता है, स्वभाव चिड़चिड़ा हो जाता है तथा व्यक्ति जिद्दी हो जाते हैं। यदि किसी कारण देर राततक जगना पड़े तो हर १ घण्टेके बाद १ गिलास पानी पीते रहना चाहिये।<br />
|}<br />
लीवरसे प्राण-ऊर्जा वापस फेफड़ोंमें चली जाती है। इस तरह प्राण-ऊर्जा चौबीस घण्टे अनवरत रूपसे चलती रहती है। आजकल व्यक्तिका जीवन प्रकृतिके विपरीत हो रहा है। सूर्योदय एवं सूर्यास्तका समय उनकी दिनचर्याके अनुरूप नहीं होता। इसलिये रोग बढ़ रहे हैं। यदि हम प्रकृतिके नियमोंका पालन करें तो हम निरोग रहेंगे और १०० वर्षतक रोगमुक्त होकर जियेंगे।<br />
<br />
==उद्धरण॥ References==<br />
<references /><br />
[[Category:Dharmas]]<br />
[[Category:Ayurved]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136028Dharmic Dinacharya (धार्मिक दिनचर्या)2024-01-23T15:32:08Z<p>Fordharma: /* प्रातः जागरण॥ Time to wake up in the morning */</p>
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<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
<br />
== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
<br />
* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
<br />
In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
<br />
== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<br />
<br />
प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)<br />
<br />
Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
<br />
Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
<br />
== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for 2 yams (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
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* ब्राह्म मुहूर्तम्॥ Brahma muhurta <br />
* प्रातः जागरण॥ Pratah Jagarana (waking up in the early morning hours)<br />
* करदर्शन॥ Kar Darshana (looking at the palm of our hand)<br />
* भूमिवन्दना॥ Bhumi Vandana (Offering salutations to Mother Earth)<br />
* मंगलदर्शन॥ Mangala Darshana (the auspicious glimpse)<br />
* अभिवादन॥ Abhivadana (friendly wishes and greetings)<br />
* अजपाजप॥ Ajapajapa (practicing breath meditation)<br />
* उषा काल॥ Ushakala (dawn break Ayurveda prescribed activities)<br />
* शौचाचार॥ Shouchara (clearing of bowels and passing urine)<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana (brushing of teeth and rinsing of mouth)<br />
* व्यायाम॥ Vyayama (exercise physically)<br />
* तैलाभ्यंग॥ Tailabhyanga (massaging oil on the body)<br />
* क्षौर॥ Kshaura (hair cutting and shaving on specific days)<br />
* स्नान॥ Snana (bathing)<br />
* वस्त्रपरिधान॥ Vastra paridhana (wearing clothes)<br />
* पूजाविधान॥ Pujavidhana (performing ritualistic puja)<br />
* योगसाधना॥ Yoga sadhana (performing yoga exercises)<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana (wearing yajnopavita at prescribed times)<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana (smearing of tilak on the forehead and other ornaments)<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana (performing sandhyopasana rituals and japa)<br />
* तर्पण॥ Tarpana (offering of water to pitrs)<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna (five yajnas prescribed for a grihastha)<br />
* भोजन॥ Bhojana (consuming meals)<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika (engaging in activities for self-sustenance or livelihood)<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya (performing ritualistic activities prescribed at the time of dusk)<br />
* शयनविधि॥ Shayana Vidhi (preparation for sleep and related activities) }}<br />
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== Divisions of Dharmic Dinacharya ==<br />
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==== ब्राह्ममुहूर्त ॥ Brahma Muhurta ====<br />
''Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)''<br />
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One should wake up during the Brahma Muhurta and contemplate about the meaning of Dharma, get rid of the impurities of one’s mind and meditate on divine nature and the principles of Vedas.<br />
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रात्रेः पश्चिम यामस्य मुहूर्तो यस्तृतीयकः । स ब्राह्म इति विज्ञेयो विहितः स प्रबोधने॥<br />
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'''Translation-''' The third part of the unit of time measured at night is called as the Brahma Muhurta. This is the most ideal time to wake up. Making use of this Brahma Muhurta for our productive work becomes our paramount duty. By doing this we will attain worldly progress on Earth and moksha in the spiritual realm and thereby gain wholesome religious benefit.<br />
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==== प्रातः जागरण॥ Time to wake up in the morning ====<br />
Early morning time is blessed with utmost silence, serenity, sanitation and life force giving powers. By waking up early in the morning, one is able to get rid of laziness and feels energetic and one’s mind is filled with happiness and vivaciousness. The environment at this hour is very calm and peaceful. Trees and plants breathe in carbon dioxide and breathe out life giving oxygen and that is the reason behind people going for morning walks to parks and gardens so that they can enjoy the beauty of nature which helps them feel fresh and happy throughout the day. During this time of the day, cool, fragrant breeze blows which is engulfed by the effect of moonlight and starlight that is beneficial for our health and overall well-being. We get the elixir like benefit of the moonlit and starlit sky if we go out during this time of the day for a walk.<br />
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==== करदर्शन॥ Kar Darshana or Sighting one’s palms ====<br />
The sighting of one’s palms, in the morning hour is considered auspicious. It is also said-<br />
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कराग्रे वसते लक्ष्मी करमध्ये सरस्वती। करपृष्ठे च गोविन्दः प्रभाते कर-दर्शनम्।।<br />
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According to this, Lakshmi Devi resides in the top most part, Saraswati Devi resides in the mid-portion and Vishnu resides in the bottom portion of our palm. The significance of hands is not only mentioned in Hindu mythology but also in the Vedas-<br />
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अयं मे हस्तो भगवान अयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः॥ (ऋ० १०।६०।१२)<br />
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According to this mantra, hands are given a position equal to that of a deity. Here, hands are being accepted as the container of extreme strength and resourceful enough to be considered medicinal with the power to cure all ailments. <br />
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==== भूमिवन्दना ॥ Bhumi Vandana or Prostration offered to Mother Earth ====<br />
It is considered to be a harbinger of luck if, upon waking up, one prostrates to Mother Earth, who bestows us with shelter. Hence it is rightly said in Ramayana - जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ।<br />
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Our motherland is considered even better than heaven. That is why the Vedas have also ordered us to prostrate before our motherland.<blockquote>शिला भूमिरश्मा पांसुः सा भूमिः संधृता धृता। तस्यै हिरण्यवक्षसे पृथिव्या अकरं नमः॥ (अथर्व० १२।१।२६)।</blockquote><br />
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==== मंगलदर्शन॥ Mangala Darshana or Auspicious sightings ====<br />
Immediately after waking up in the morning hours, as and when possible, one should look at auspicious things (cow, basil plant, fig tree, Ganga, idol of a deity etc.) whichever is available and after doing that prostrate before our parents, elders and teachers residing in the house.<br />
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==== अभिवादन॥ Abhivadana or greetings ====<br />
''Main article: Abhivadana and Namaskara (अभिवादन और नमस्कार)''<blockquote>अभिमुखीकरणाय वादनं नामोच्चारणपूर्वकनमस्कारः अभिवादनम् ।</blockquote>Prostration and greetings are considered to be the supremely pure and positive behaviour of a human being. There are many benefits that one derives by prostrating to our elders-<blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्॥</blockquote>'''Translation-''' People who are of a good character and humble, who respect elders and greet them well and who serve their elders are blessed with growth in all these four aspects namely: age, knowledge, prosperity and strength.<br />
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==== अजपाजप॥ Ajapajapa or breathing ====<br />
The chant which is completed just by breathing in and out, without pronouncing any of them is termed as Ajapa.<blockquote>न जप्यते नोच्चार्यते (श्वासप्रश्वासयोः गमनागमनाभ्यां सम्पाद्यते)इति अजपा॥(शब्दकल्पद्रुमे)</blockquote>There is no doubt as to the contention that, just by the mere intention of this Gayatri named Ajapa, which has the capacity to bestow salvation even to the yogis, a living soul can attain salvation from this material world-<blockquote>अजपा नाम गायत्री योगिनां मोक्षदायिनी। तस्याः संकल्पमात्रेण जीवन्मुक्तो न संशयः॥(नित्यकर्मपूजाप्रकाशमें_अंगिरा)</blockquote><br />
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==== शौचाचार॥ Shouchara or purification ====<br />
One should always keep endeavouring to practice purity of thoughts and actions because the original essence of a Brahmin(teacher), Kshatriya (warrior), Vaishya(businessman) is purity of thoughts and actions. When one doesn’t adhere to this practice all their efforts and endeavours prove to be fruitless. After waking up during the Brahma muhurta or divine hour and getting up from the comfort of their bedding, one should immediately attend to purification. Purification is primarily divided into two- purification of the exterior and purification of the interior.<blockquote>शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा। मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिस्तथान्तरम् ॥ (वाधूलस्मृ०१९)</blockquote>'''Translation'''- The exterior purification which is materialized by using water and soil is external and is necessary to be undertaken without interruption, but it is not established unless the internal purification is achieved. Maintaining purity of sentiments is considered to be internal purification. Not harbouring feelings of envy, hatred, anger, greed, desire, disgust etc. towards anyone is considered to be internal purification. Shreevyagrapad has said-<blockquote>गंगातोयेन कृत्स्नेन मृद्धारैश्च नगोपमैः । आमृत्योश्चाचरन् शौचं भावदुष्टो न शुध्यति । (आचारेन्दु)</blockquote>As long as one doesn’t attain internal purification, then how much ever he tries to purify himself externally by using a mountain’s worth of soil and all of the water flowing in the Ganga over an entire lifetime, he would not be considered pure.<br />
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Internal purity is supremely important because divinity resides inside of every [[Atman (आत्मन्)|atman]]. So we should see the divinity within everyone, look at every circumstance in life as divine blessing, be devoid of anger and hatred towards anyone and maintain harmony and friendly relations with everyone. Along with this, one should also keep reminiscing about the Supreme every living moment of life and follow all the rituals prescribed in the sacred texts, by considering it to be the order of the Supreme.<br />
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==== दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana or Cleaning of teeth and rinsing of mouth ====<br />
Cleaning of the teeth and rinsing of the mouth comes next in line after purification. Without purification of the mouth, indulging in activities like ritual worship and chanting mantras etc. become fruitless and therefore one should daily clean their teeth for the purpose of purifying the mouth. By cleaning one’s teeth, our teeth become clean and strong. It also helps to get rid of bad breath. Sanatana Dharma prescribes the use of a twig of a tree for the cleaning of teeth.<br />
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==== व्यायाम॥ Vyayama or Physical Exercise ====<br />
''Main article: Vyayama(व्यायामम्)''<br />
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The importance of exercise in one’s lifestyle is as important as a meal. Just as it is necessary to consume a meal on a daily basis, to keep our body nourished and energised so also it is equally inevitable to exercise, in order to digest that consumed meal. For a follower or Sanatana Dharma, there is as much devotion and love for exercise in his heart, as he has towards bathing, Sandhyavandan and worship of the deities. An overview of the most ancient sacred books of our nation makes it clear that right from time immemorial exercise has been an important aspect of human existence. Vyayaam or exercise involved the following important kinds widely in practice - Surya namaskara, [[Asanas (आसनानि)|Asana]] or bodily and sitting postures, wielding the Mudgara (a hammer like implement) and Gadha (mace), and wrestling etc.<br />
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Indian forms of physical exercise are largely divided into two main parts and many sub-divisions. The purpose of both these divisions are physical development. But out of those two types of exercise, one is called exercise and another is called [[Asanas (आसनानि)|asana]] or the pose assumed in Yoga. The function of asanas is to achieve pure, disease-free physical development, which would help to get rid of the reasons that cause disease.<br />
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==== तैलाभ्यंग॥ Tailabhyanga or Oil massage ====<br />
In the context of the Indian lifestyle, before and after bathing and after washing one’s face, anointing of one’s body with oil, scrubbing the body, massaging the body or lubrication is prescribed. This system is followed right from early childhood. In Bharatvarsha, massaging the body with warm oil before exercising and external purification of body is a system that has been prevalent since ancient times. Oil massage lends strength to the bones and beauty and glow to the skin of a person. It also protects the body from myalgia and rheumatic ailments thereby making the body capable of enduring physical labour.<br />
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==== स्नान॥ Snana or Bath ====<br />
''Main article: Snana_vidhi(स्नान_विधि)''<br />
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The description of early morning bath is now being given. The scientific significance of this being that the effect of the nectar of the moon, which is contained in the water through moonlight lends potency and vigour to the water. When the sun rises, all of these virtues of the water gets attracted by the sun rays and therefore, only a person who takes a bath before sunrise can reap the benefits of this moon nectar absorbed by the water.<br />
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==== वस्त्रपरिधान॥ Vastra paridhana or Clothing apparel ====<br />
After waking up during the Brahma Muhurta and attending to the morning prescribed activities like bathing etc., clothing apparel also has an intimate relationship with human life. Right since the Vedic times up until now, clothes have been used to cover up the human body. During ancient times leaves and barks of trees, bushy grass and animal skin were being transformed for being used as clothing to cover one’s body.<br />
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वस्यते आच्छाद्यतेऽनेनेति वस्त्रम् – Anything that is being used to cover up one’s body is termed as clothing apparel. In Sanatana Dharmic culture specific clothing apparel is created for a Brahmachari or a student, graduate, householder, hermit etc.<br />
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==== पूजा विधान॥ Pujavidhana or Method to perform worship ====<br />
''Main article: Puja_And_Yoga_(पूजा_एवं_योग)''<br />
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Any activity that purifies both the body and inner self, eradicates wicked thoughts and protects one from indulging in sinful activities, by directing them towards auspicious and holy activities is termed as an act of worship. Worship is divided into two based on the distinction between psychic worship or worship done with devotional sentiments and worship with materials. The actual purpose of worship is to personally imitate the holy characteristics of someone worthy of worship by assimilating those virtuous traits in one’s own behaviour.<br />
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==== योगसाधना ॥ yoga sadhana or Following the discipline of Yoga ====<br />
The practice of Yoga and discipline of following it in one’s daily routine should be necessarily undertaken by man to develop his physical, mental and spiritual strength. The practice of [[Yoga Darshana (योगदर्शनम्)|Yoga]] is primarily focused on meditation and breath control whereas the Yoga exercises or Hatha yoga is focused on movement or pose and actions. Yoga is a coordination of both of them.<br />
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'''यज्ञोपवीत धारण॥ Yagyopavita Dharana'''<br />
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उपनयन के समय पिता तथा आचार्यके द्वारा त्रैवर्णिकवटुकों को यज्ञोपवीत धारण करवाया जाता है।<br />
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At the time of [[Upanayana (उपनयनम्)|Upanayana]], initiation for education, [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] is adorned on the pupil initiate of the three varnas, by the [[Guru (गुरुः)|Guru]] or the father of the student.<br />
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==== तिलक-आभरण धारण॥ Tilaka Abharana Dharana or Application of Tilaka on the forehead ====<br />
In Sanatana Dharma, as per the prescribed tradition of their Gurus, everyone follows the ritual of either applying ash or sandalwood paste on their forehead in the morning, a significant rule to be followed. An upward directional Tilaka (ऊर्ध्वपुण्ड्र) is applied using ganga water, soil or Gopi Sandalwood paste and a three horizontal line Tilaka (त्रिपुण्ड्र) is applied on the forehead using ash and both the types of Tilaka can be applied using white sandalwood paste. But during the nights of festivals sandalwood paste should be applied throughout the body.<br />
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The significant secret related to Yogic Kriya is that, between the eyebrows and below the forehead there is a chakra named ‘Aajna’ meaning obedience. Applying Tilak on that spot quickly awakens that chakra and it gets penetrated. This is beneficial for a student's learning process. Similarly, application of sandalwood paste; on the neck awakens the ‘Vishuddh Chakra’, on the heart awakens the ‘Anahat Chakra’ and on the navel awakens the ‘Manipur Chakra’ and helps penetration into these Chakras and offers benefits to these areas. That is why sandalwood paste is applied on the appropriate places. From a scientific view point too, it is beneficial for our health to apply sandalwood paste. It destroys the germs that cause infectious diseases.<br />
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==== संध्योपासना -आराधना ॥ Sandhyopasana- Aradhana or Performing Sun Worship ====<br />
''Main article: Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)''<br />
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After taking bath, the sequential order of performing Sandhya Vandana is being prescribed in the ancient texts. Once the rite of sacred thread ceremony is performed, then this is part of the daily routine duty of a Dvija (twice-born) or Brahmin. There are a lot of advantages of performing this. Sandhya Vandana is divided primarily into morning, noon and evening hours. Any sin indulged in, inadvertently during the night or day is washed away by performing this, thereby making one’s conscience devoid of impurities and immaculate. By doing this ritual, one stands to gain longevity, wisdom, success, fame and inner spiritual strength. Manu has said –<blockquote>ऋषयो दीर्घ सन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः । प्रज्ञां यशश्च कीतिश्च ब्रह्मवर्चसमेव च॥</blockquote>In this way, by doing this, we get physical strength, intellectual powers and spiritual wisdom. By performing Sandhya regularly, through meditation and concentration, we establish a connection with the Parmatma. By sitting on the Sandhya pose and performing Pranayama, one can destroy sins and diseases.<br />
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==== तर्पण॥ Tarpana or Appeasing ancestors ====<br />
Tarpan means offering of water or the act of satisfying. Just as the rakshasas (मन्देह) are burnt to ashes by Surya-arghya offered in the evening worship, similarly Tarpan brings welfare to the entire universe. Therefore, every one entitled must perform Tarpan daily <br />
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नित्यमेव स्नात्वाऽद्भिर्देवानृषींश्च तर्पयन्ति तर्पयन्ति।(गृह्यसूत्र)<br />
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There are three main types of Tarpan based on who the water is offered -<br />
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Deva Tarpana - to the deities<br />
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Rishi Tarpana - to the rishis <br />
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Pitra Tarpana - to the pitrs or ancestors<br />
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Tarpan is divided into the following types based on the time of performance-<br />
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* ब्रह्मयज्ञांग or a part of Brahmayajna - tarpana is performed at the time of Yajna.<br />
* स्नानांग or as a part of bathing - The offering done after daily bath is called Tarpan. It is considered necessary to do this before dawn, noon and dusk times of the day. This is also prescribed to be observed in times of Ashaucha and for living ancestors (on behalf of elders who are unable to perform their own activities).<br />
* श्राद्धांग or as a part of activities of [[Shraddha (श्राद्धम्)|Shraddha]] - during shraddha karma for pitrs, tarpana of water, rice and even til is an important aspect. In this way, Tarpan should be done on that special occasion.<br />
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==== पञ्चमहायज्ञ॥ Pancha mahayagya or Five Mahayajnas ====<br />
Usually in the worldly existence, Sandhya Vandana is prescribed to bring about an improvement in one’s future, But other activities such as performing Havan, taking vows of the त्रैविद्य (three types of knowledge or vidya) mentioned in the Vedas in the Brahmacharya ashrama; appeasing the celestial sages and one’s ancestors during the Grhastha ashrama have been prescribed. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] is a system, where by performing rituals like Tarpana, homa etc. during the stage of a house holder, and by giving birth to a son, by conducting yajnas on a large scale for the prosperity of one’s family, performing rituals like worshipping of the deities - all have been prescribed to make the physical body eligible for attaining Brahma. This system is made to attain freedom from debt and for prosperity. In the Manu Smriti (3.60) clarification is provided as to the Yajnas to be followed to achieve excellent character, an ethical and virtuous behaviour such that dharmik behaviour in a householder’s life is arrived at by inevitably performing the five mahayajnas in the prescribed way. One of the most necessary duty in the life made up of Karma and Dharma, is to study the Vedas and teach it to others, which also finds a mention in the scriptural books like Aranyaka-Gruhasutra-Dharmasutra etc., too.<br />
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==== भोजन॥ Bhojana or Partaking Meals ====<br />
In Sanatana Dharma, a lot of significance is given to thoughts, actions, meals and behaviour. Among this the method of partaking and cooking meals is given utmost importance. It is said that the food we consume directs the kind of intelligence we possess. When we eat a balanced and harmonious meal, then our mind also stays balanced and calm. When we have a balanced mind, our thoughts are balanced and serene, which sequentially will lead to selfless deeds. A balanced meal keeps our body healthy and our consciousness happy. Extremely bitter, hot, spicy and dry food is said to induce passion. Stale, tasteless, bad odour emitting, adulterated and impure food is said to induce dullness and lethargy.<br />
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==== लोक संग्रह-व्यवहार-जीविका ॥ Loka sangraha- Vyavahara jivika or Activities for livelihood ====<br />
Every day, after consuming their meal, every person (whether male or female) should indulge in activities for sustaining their livelihood. For two Yamas (which consists of 6 hours) in a day, activities that are meant for subsistence of life should be undertaken with honesty, hard-work, non-violence, free from anger, devoid of greed and using one’s knowledge, brain, talent and intelligence for earning money. How much ever money one makes, one should acquire it not only for their own needs but based on one’s capacity, should use it for the benefit of people dependent on them, their family members, society, state, nation and for the entire humanity.<br />
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==== धनार्जन के माध्यम or Means to earn one’s livelihood ====<br />
There are various means to acquire money. These methods are more than a thousand in number. They are divided into many orders and classified into groups as follows-<br />
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* भूमिज कर्म - Activities undertaken related to land - Money acquired from land.<br />
* अन्तरिक्षज कर्म - Activities undertaken related to space - Money acquired from exploiting the skies.<br />
* अग्निज कर्म - Activities related to fire - Money acquired through making use of fire.<br />
* दैवज (ब्राह्य.) कर्म - Activities involving duties prescribed to deities - Money acquired by performing Dharmic activities like yajna, worship, chanting, education.<br />
* वारुण कर्म - Activities undertaken related to water- Money acquired through making use of water resources.<br />
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All of human being’s livelihood and public behaviour making use of his efforts is included in the five portfolios listed above. The expansion of activities undertaken on land itself gives rise to endless human activities.<br />
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== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136027Dharmic Dinacharya (धार्मिक दिनचर्या)2024-01-23T15:31:45Z<p>Fordharma: Adding content</p>
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<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
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== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
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* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
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In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
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== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<br />
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प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)<br />
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Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
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Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
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== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for 2 yams (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
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* ब्राह्म मुहूर्तम्॥ Brahma muhurta <br />
* प्रातः जागरण॥ Pratah Jagarana (waking up in the early morning hours)<br />
* करदर्शन॥ Kar Darshana (looking at the palm of our hand)<br />
* भूमिवन्दना॥ Bhumi Vandana (Offering salutations to Mother Earth)<br />
* मंगलदर्शन॥ Mangala Darshana (the auspicious glimpse)<br />
* अभिवादन॥ Abhivadana (friendly wishes and greetings)<br />
* अजपाजप॥ Ajapajapa (practicing breath meditation)<br />
* उषा काल॥ Ushakala (dawn break Ayurveda prescribed activities)<br />
* शौचाचार॥ Shouchara (clearing of bowels and passing urine)<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana (brushing of teeth and rinsing of mouth)<br />
* व्यायाम॥ Vyayama (exercise physically)<br />
* तैलाभ्यंग॥ Tailabhyanga (massaging oil on the body)<br />
* क्षौर॥ Kshaura (hair cutting and shaving on specific days)<br />
* स्नान॥ Snana (bathing)<br />
* वस्त्रपरिधान॥ Vastra paridhana (wearing clothes)<br />
* पूजाविधान॥ Pujavidhana (performing ritualistic puja)<br />
* योगसाधना॥ Yoga sadhana (performing yoga exercises)<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana (wearing yajnopavita at prescribed times)<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana (smearing of tilak on the forehead and other ornaments)<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana (performing sandhyopasana rituals and japa)<br />
* तर्पण॥ Tarpana (offering of water to pitrs)<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna (five yajnas prescribed for a grihastha)<br />
* भोजन॥ Bhojana (consuming meals)<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika (engaging in activities for self-sustenance or livelihood)<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya (performing ritualistic activities prescribed at the time of dusk)<br />
* शयनविधि॥ Shayana Vidhi (preparation for sleep and related activities) }}<br />
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== Divisions of Dharmic Dinacharya ==<br />
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==== ब्राह्ममुहूर्त ॥ Brahma Muhurta ====<br />
''Brahma Muhurta - Scientific Aspects (ब्राह्ममुहूर्त का वैज्ञानिक अंश)''<br />
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One should wake up during the Brahma Muhurta and contemplate about the meaning of Dharma, get rid of the impurities of one’s mind and meditate on divine nature and the principles of Vedas.<br />
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रात्रेः पश्चिम यामस्य मुहूर्तो यस्तृतीयकः । स ब्राह्म इति विज्ञेयो विहितः स प्रबोधने॥<br />
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'''Translation-''' The third part of the unit of time measured at night is called as the Brahma Muhurta. This is the most ideal time to wake up. Making use of this Brahma Muhurta for our productive work becomes our paramount duty. By doing this we will attain worldly progress on Earth and moksha in the spiritual realm and thereby gain wholesome religious benefit.<br />
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==== '''प्रातः जागरण॥ Time to wake up in the morning''' ====<br />
Early morning time is blessed with utmost silence, serenity, sanitation and life force giving powers. By waking up early in the morning, one is able to get rid of laziness and feels energetic and one’s mind is filled with happiness and vivaciousness. The environment at this hour is very calm and peaceful. Trees and plants breathe in carbon dioxide and breathe out life giving oxygen and that is the reason behind people going for morning walks to parks and gardens so that they can enjoy the beauty of nature which helps them feel fresh and happy throughout the day. During this time of the day, cool, fragrant breeze blows which is engulfed by the effect of moonlight and starlight that is beneficial for our health and overall well-being. We get the elixir like benefit of the moonlit and starlit sky if we go out during this time of the day for a walk.<br />
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==== करदर्शन॥ Kar Darshana or Sighting one’s palms ====<br />
The sighting of one’s palms, in the morning hour is considered auspicious. It is also said-<br />
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कराग्रे वसते लक्ष्मी करमध्ये सरस्वती। करपृष्ठे च गोविन्दः प्रभाते कर-दर्शनम्।।<br />
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According to this, Lakshmi Devi resides in the top most part, Saraswati Devi resides in the mid-portion and Vishnu resides in the bottom portion of our palm. The significance of hands is not only mentioned in Hindu mythology but also in the Vedas-<br />
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अयं मे हस्तो भगवान अयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः॥ (ऋ० १०।६०।१२)<br />
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According to this mantra, hands are given a position equal to that of a deity. Here, hands are being accepted as the container of extreme strength and resourceful enough to be considered medicinal with the power to cure all ailments. <br />
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==== भूमिवन्दना ॥ Bhumi Vandana or Prostration offered to Mother Earth ====<br />
It is considered to be a harbinger of luck if, upon waking up, one prostrates to Mother Earth, who bestows us with shelter. Hence it is rightly said in Ramayana - जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ।<br />
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Our motherland is considered even better than heaven. That is why the Vedas have also ordered us to prostrate before our motherland.<blockquote>शिला भूमिरश्मा पांसुः सा भूमिः संधृता धृता। तस्यै हिरण्यवक्षसे पृथिव्या अकरं नमः॥ (अथर्व० १२।१।२६)।</blockquote><br />
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==== मंगलदर्शन॥ Mangala Darshana or Auspicious sightings ====<br />
Immediately after waking up in the morning hours, as and when possible, one should look at auspicious things (cow, basil plant, fig tree, Ganga, idol of a deity etc.) whichever is available and after doing that prostrate before our parents, elders and teachers residing in the house.<br />
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==== अभिवादन॥ Abhivadana or greetings ====<br />
''Main article: Abhivadana and Namaskara (अभिवादन और नमस्कार)''<blockquote>अभिमुखीकरणाय वादनं नामोच्चारणपूर्वकनमस्कारः अभिवादनम् ।</blockquote>Prostration and greetings are considered to be the supremely pure and positive behaviour of a human being. There are many benefits that one derives by prostrating to our elders-<blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम्॥</blockquote>'''Translation-''' People who are of a good character and humble, who respect elders and greet them well and who serve their elders are blessed with growth in all these four aspects namely: age, knowledge, prosperity and strength.<br />
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==== अजपाजप॥ Ajapajapa or breathing ====<br />
The chant which is completed just by breathing in and out, without pronouncing any of them is termed as Ajapa.<blockquote>न जप्यते नोच्चार्यते (श्वासप्रश्वासयोः गमनागमनाभ्यां सम्पाद्यते)इति अजपा॥(शब्दकल्पद्रुमे)</blockquote>There is no doubt as to the contention that, just by the mere intention of this Gayatri named Ajapa, which has the capacity to bestow salvation even to the yogis, a living soul can attain salvation from this material world-<blockquote>अजपा नाम गायत्री योगिनां मोक्षदायिनी। तस्याः संकल्पमात्रेण जीवन्मुक्तो न संशयः॥(नित्यकर्मपूजाप्रकाशमें_अंगिरा)</blockquote><br />
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==== शौचाचार॥ Shouchara or purification ====<br />
One should always keep endeavouring to practice purity of thoughts and actions because the original essence of a Brahmin(teacher), Kshatriya (warrior), Vaishya(businessman) is purity of thoughts and actions. When one doesn’t adhere to this practice all their efforts and endeavours prove to be fruitless. After waking up during the Brahma muhurta or divine hour and getting up from the comfort of their bedding, one should immediately attend to purification. Purification is primarily divided into two- purification of the exterior and purification of the interior.<blockquote>शौचं तु द्विविधं प्रोक्तं बाह्यमाभ्यन्तरं तथा। मृज्जलाभ्यां स्मृतं बाह्यं भावशुद्धिस्तथान्तरम् ॥ (वाधूलस्मृ०१९)</blockquote>'''Translation'''- The exterior purification which is materialized by using water and soil is external and is necessary to be undertaken without interruption, but it is not established unless the internal purification is achieved. Maintaining purity of sentiments is considered to be internal purification. Not harbouring feelings of envy, hatred, anger, greed, desire, disgust etc. towards anyone is considered to be internal purification. Shreevyagrapad has said-<blockquote>गंगातोयेन कृत्स्नेन मृद्धारैश्च नगोपमैः । आमृत्योश्चाचरन् शौचं भावदुष्टो न शुध्यति । (आचारेन्दु)</blockquote>As long as one doesn’t attain internal purification, then how much ever he tries to purify himself externally by using a mountain’s worth of soil and all of the water flowing in the Ganga over an entire lifetime, he would not be considered pure.<br />
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Internal purity is supremely important because divinity resides inside of every [[Atman (आत्मन्)|atman]]. So we should see the divinity within everyone, look at every circumstance in life as divine blessing, be devoid of anger and hatred towards anyone and maintain harmony and friendly relations with everyone. Along with this, one should also keep reminiscing about the Supreme every living moment of life and follow all the rituals prescribed in the sacred texts, by considering it to be the order of the Supreme.<br />
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==== दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana or Cleaning of teeth and rinsing of mouth ====<br />
Cleaning of the teeth and rinsing of the mouth comes next in line after purification. Without purification of the mouth, indulging in activities like ritual worship and chanting mantras etc. become fruitless and therefore one should daily clean their teeth for the purpose of purifying the mouth. By cleaning one’s teeth, our teeth become clean and strong. It also helps to get rid of bad breath. Sanatana Dharma prescribes the use of a twig of a tree for the cleaning of teeth.<br />
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==== व्यायाम॥ Vyayama or Physical Exercise ====<br />
''Main article: Vyayama(व्यायामम्)''<br />
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The importance of exercise in one’s lifestyle is as important as a meal. Just as it is necessary to consume a meal on a daily basis, to keep our body nourished and energised so also it is equally inevitable to exercise, in order to digest that consumed meal. For a follower or Sanatana Dharma, there is as much devotion and love for exercise in his heart, as he has towards bathing, Sandhyavandan and worship of the deities. An overview of the most ancient sacred books of our nation makes it clear that right from time immemorial exercise has been an important aspect of human existence. Vyayaam or exercise involved the following important kinds widely in practice - Surya namaskara, [[Asanas (आसनानि)|Asana]] or bodily and sitting postures, wielding the Mudgara (a hammer like implement) and Gadha (mace), and wrestling etc.<br />
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Indian forms of physical exercise are largely divided into two main parts and many sub-divisions. The purpose of both these divisions are physical development. But out of those two types of exercise, one is called exercise and another is called [[Asanas (आसनानि)|asana]] or the pose assumed in Yoga. The function of asanas is to achieve pure, disease-free physical development, which would help to get rid of the reasons that cause disease.<br />
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==== तैलाभ्यंग॥ Tailabhyanga or Oil massage ====<br />
In the context of the Indian lifestyle, before and after bathing and after washing one’s face, anointing of one’s body with oil, scrubbing the body, massaging the body or lubrication is prescribed. This system is followed right from early childhood. In Bharatvarsha, massaging the body with warm oil before exercising and external purification of body is a system that has been prevalent since ancient times. Oil massage lends strength to the bones and beauty and glow to the skin of a person. It also protects the body from myalgia and rheumatic ailments thereby making the body capable of enduring physical labour.<br />
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==== स्नान॥ Snana or Bath ====<br />
''Main article: Snana_vidhi(स्नान_विधि)''<br />
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The description of early morning bath is now being given. The scientific significance of this being that the effect of the nectar of the moon, which is contained in the water through moonlight lends potency and vigour to the water. When the sun rises, all of these virtues of the water gets attracted by the sun rays and therefore, only a person who takes a bath before sunrise can reap the benefits of this moon nectar absorbed by the water.<br />
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==== वस्त्रपरिधान॥ Vastra paridhana or Clothing apparel ====<br />
After waking up during the Brahma Muhurta and attending to the morning prescribed activities like bathing etc., clothing apparel also has an intimate relationship with human life. Right since the Vedic times up until now, clothes have been used to cover up the human body. During ancient times leaves and barks of trees, bushy grass and animal skin were being transformed for being used as clothing to cover one’s body.<br />
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वस्यते आच्छाद्यतेऽनेनेति वस्त्रम् – Anything that is being used to cover up one’s body is termed as clothing apparel. In Sanatana Dharmic culture specific clothing apparel is created for a Brahmachari or a student, graduate, householder, hermit etc.<br />
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==== पूजा विधान॥ Pujavidhana or Method to perform worship ====<br />
''Main article: Puja_And_Yoga_(पूजा_एवं_योग)''<br />
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Any activity that purifies both the body and inner self, eradicates wicked thoughts and protects one from indulging in sinful activities, by directing them towards auspicious and holy activities is termed as an act of worship. Worship is divided into two based on the distinction between psychic worship or worship done with devotional sentiments and worship with materials. The actual purpose of worship is to personally imitate the holy characteristics of someone worthy of worship by assimilating those virtuous traits in one’s own behaviour.<br />
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==== योगसाधना ॥ yoga sadhana or Following the discipline of Yoga ====<br />
The practice of Yoga and discipline of following it in one’s daily routine should be necessarily undertaken by man to develop his physical, mental and spiritual strength. The practice of [[Yoga Darshana (योगदर्शनम्)|Yoga]] is primarily focused on meditation and breath control whereas the Yoga exercises or Hatha yoga is focused on movement or pose and actions. Yoga is a coordination of both of them.<br />
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'''यज्ञोपवीत धारण॥ Yagyopavita Dharana'''<br />
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उपनयन के समय पिता तथा आचार्यके द्वारा त्रैवर्णिकवटुकों को यज्ञोपवीत धारण करवाया जाता है।<br />
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At the time of [[Upanayana (उपनयनम्)|Upanayana]], initiation for education, [[Yajnopavita (यज्ञोपवीतम्)|yajnopavita]] is adorned on the pupil initiate of the three varnas, by the [[Guru (गुरुः)|Guru]] or the father of the student.<br />
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==== तिलक-आभरण धारण॥ Tilaka Abharana Dharana or Application of Tilaka on the forehead ====<br />
In Sanatana Dharma, as per the prescribed tradition of their Gurus, everyone follows the ritual of either applying ash or sandalwood paste on their forehead in the morning, a significant rule to be followed. An upward directional Tilaka (ऊर्ध्वपुण्ड्र) is applied using ganga water, soil or Gopi Sandalwood paste and a three horizontal line Tilaka (त्रिपुण्ड्र) is applied on the forehead using ash and both the types of Tilaka can be applied using white sandalwood paste. But during the nights of festivals sandalwood paste should be applied throughout the body.<br />
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The significant secret related to Yogic Kriya is that, between the eyebrows and below the forehead there is a chakra named ‘Aajna’ meaning obedience. Applying Tilak on that spot quickly awakens that chakra and it gets penetrated. This is beneficial for a student's learning process. Similarly, application of sandalwood paste; on the neck awakens the ‘Vishuddh Chakra’, on the heart awakens the ‘Anahat Chakra’ and on the navel awakens the ‘Manipur Chakra’ and helps penetration into these Chakras and offers benefits to these areas. That is why sandalwood paste is applied on the appropriate places. From a scientific view point too, it is beneficial for our health to apply sandalwood paste. It destroys the germs that cause infectious diseases.<br />
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==== संध्योपासना -आराधना ॥ Sandhyopasana- Aradhana or Performing Sun Worship ====<br />
''Main article: Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)''<br />
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After taking bath, the sequential order of performing Sandhya Vandana is being prescribed in the ancient texts. Once the rite of sacred thread ceremony is performed, then this is part of the daily routine duty of a Dvija (twice-born) or Brahmin. There are a lot of advantages of performing this. Sandhya Vandana is divided primarily into morning, noon and evening hours. Any sin indulged in, inadvertently during the night or day is washed away by performing this, thereby making one’s conscience devoid of impurities and immaculate. By doing this ritual, one stands to gain longevity, wisdom, success, fame and inner spiritual strength. Manu has said –<blockquote>ऋषयो दीर्घ सन्ध्यत्वाद् दीर्घमायुरवाप्नुयुः । प्रज्ञां यशश्च कीतिश्च ब्रह्मवर्चसमेव च॥</blockquote>In this way, by doing this, we get physical strength, intellectual powers and spiritual wisdom. By performing Sandhya regularly, through meditation and concentration, we establish a connection with the Parmatma. By sitting on the Sandhya pose and performing Pranayama, one can destroy sins and diseases.<br />
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==== तर्पण॥ Tarpana or Appeasing ancestors ====<br />
Tarpan means offering of water or the act of satisfying. Just as the rakshasas (मन्देह) are burnt to ashes by Surya-arghya offered in the evening worship, similarly Tarpan brings welfare to the entire universe. Therefore, every one entitled must perform Tarpan daily <br />
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नित्यमेव स्नात्वाऽद्भिर्देवानृषींश्च तर्पयन्ति तर्पयन्ति।(गृह्यसूत्र)<br />
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There are three main types of Tarpan based on who the water is offered -<br />
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Deva Tarpana - to the deities<br />
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Rishi Tarpana - to the rishis <br />
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Pitra Tarpana - to the pitrs or ancestors<br />
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Tarpan is divided into the following types based on the time of performance-<br />
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* ब्रह्मयज्ञांग or a part of Brahmayajna - tarpana is performed at the time of Yajna.<br />
* स्नानांग or as a part of bathing - The offering done after daily bath is called Tarpan. It is considered necessary to do this before dawn, noon and dusk times of the day. This is also prescribed to be observed in times of Ashaucha and for living ancestors (on behalf of elders who are unable to perform their own activities).<br />
* श्राद्धांग or as a part of activities of [[Shraddha (श्राद्धम्)|Shraddha]] - during shraddha karma for pitrs, tarpana of water, rice and even til is an important aspect. In this way, Tarpan should be done on that special occasion.<br />
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==== पञ्चमहायज्ञ॥ Pancha mahayagya or Five Mahayajnas ====<br />
Usually in the worldly existence, Sandhya Vandana is prescribed to bring about an improvement in one’s future, But other activities such as performing Havan, taking vows of the त्रैविद्य (three types of knowledge or vidya) mentioned in the Vedas in the Brahmacharya ashrama; appeasing the celestial sages and one’s ancestors during the Grhastha ashrama have been prescribed. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] is a system, where by performing rituals like Tarpana, homa etc. during the stage of a house holder, and by giving birth to a son, by conducting yajnas on a large scale for the prosperity of one’s family, performing rituals like worshipping of the deities - all have been prescribed to make the physical body eligible for attaining Brahma. This system is made to attain freedom from debt and for prosperity. In the Manu Smriti (3.60) clarification is provided as to the Yajnas to be followed to achieve excellent character, an ethical and virtuous behaviour such that dharmik behaviour in a householder’s life is arrived at by inevitably performing the five mahayajnas in the prescribed way. One of the most necessary duty in the life made up of Karma and Dharma, is to study the Vedas and teach it to others, which also finds a mention in the scriptural books like Aranyaka-Gruhasutra-Dharmasutra etc., too.<br />
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==== भोजन॥ Bhojana or Partaking Meals ====<br />
In Sanatana Dharma, a lot of significance is given to thoughts, actions, meals and behaviour. Among this the method of partaking and cooking meals is given utmost importance. It is said that the food we consume directs the kind of intelligence we possess. When we eat a balanced and harmonious meal, then our mind also stays balanced and calm. When we have a balanced mind, our thoughts are balanced and serene, which sequentially will lead to selfless deeds. A balanced meal keeps our body healthy and our consciousness happy. Extremely bitter, hot, spicy and dry food is said to induce passion. Stale, tasteless, bad odour emitting, adulterated and impure food is said to induce dullness and lethargy.<br />
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==== लोक संग्रह-व्यवहार-जीविका ॥ Loka sangraha- Vyavahara jivika or Activities for livelihood ====<br />
Every day, after consuming their meal, every person (whether male or female) should indulge in activities for sustaining their livelihood. For two Yamas (which consists of 6 hours) in a day, activities that are meant for subsistence of life should be undertaken with honesty, hard-work, non-violence, free from anger, devoid of greed and using one’s knowledge, brain, talent and intelligence for earning money. How much ever money one makes, one should acquire it not only for their own needs but based on one’s capacity, should use it for the benefit of people dependent on them, their family members, society, state, nation and for the entire humanity.<br />
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==== धनार्जन के माध्यम or Means to earn one’s livelihood ====<br />
There are various means to acquire money. These methods are more than a thousand in number. They are divided into many orders and classified into groups as follows-<br />
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* भूमिज कर्म - Activities undertaken related to land - Money acquired from land.<br />
* अन्तरिक्षज कर्म - Activities undertaken related to space - Money acquired from exploiting the skies.<br />
* अग्निज कर्म - Activities related to fire - Money acquired through making use of fire.<br />
* दैवज (ब्राह्य.) कर्म - Activities involving duties prescribed to deities - Money acquired by performing Dharmic activities like yajna, worship, chanting, education.<br />
* वारुण कर्म - Activities undertaken related to water- Money acquired through making use of water resources.<br />
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All of human being’s livelihood and public behaviour making use of his efforts is included in the five portfolios listed above. The expansion of activities undertaken on land itself gives rise to endless human activities.<br />
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== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136026Dharmic Dinacharya (धार्मिक दिनचर्या)2024-01-23T13:48:17Z<p>Fordharma: /* Benefits of having a daily routine */</p>
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<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
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== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
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* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
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In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
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== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<br />
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प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)<br />
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Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
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Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
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== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for 2 yams (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
{{columns-list|colwidth=15em|style=width: 800px; font-style: normal;|<br />
* ब्राह्म मुहूर्तम्॥ Brahma muhurta <br />
* प्रातः जागरण॥ Pratah Jagarana (waking up in the early morning hours)<br />
* करदर्शन॥ Kar Darshana (looking at the palm of our hand)<br />
* भूमिवन्दना॥ Bhumi Vandana (Offering salutations to Mother Earth)<br />
* मंगलदर्शन॥ Mangala Darshana (the auspicious glimpse)<br />
* अभिवादन॥ Abhivadana (friendly wishes and greetings)<br />
* अजपाजप॥ Ajapajapa (practicing breath meditation)<br />
* उषा काल॥ Ushakala (dawn break Ayurveda prescribed activities)<br />
* शौचाचार॥ Shouchara (clearing of bowels and passing urine)<br />
* दन्तधावन एवं मुखप्रक्षालन॥ Dantadhavana Evam Mukhaprakshalana (brushing of teeth and rinsing of mouth)<br />
* व्यायाम॥ Vyayama (exercise physically)<br />
* तैलाभ्यंग॥ Tailabhyanga (massaging oil on the body)<br />
* क्षौर॥ Kshaura (hair cutting and shaving on specific days)<br />
* स्नान॥ Snana (bathing)<br />
* वस्त्रपरिधान॥ Vastra paridhana (wearing clothes)<br />
* पूजाविधान॥ Pujavidhana (performing ritualistic puja)<br />
* योगसाधना॥ Yoga sadhana (performing yoga exercises)<br />
* यज्ञोपवीत धारण॥ Yagyopavita Dharana (wearing yajnopavita at prescribed times)<br />
* तिलक-आभरण धारण॥ Tilaka Abharana Dharana (smearing of tilak on the forehead and other ornaments)<br />
* संध्योपासना-आराधना॥ Sandhyopasana- Aradhana (performing sandhyopasana rituals and japa)<br />
* तर्पण॥ Tarpana (offering of water to pitrs)<br />
* पञ्चमहायज्ञ॥ Pancha mahayajna (five yajnas prescribed for a grihastha)<br />
* भोजन॥ Bhojana (consuming meals)<br />
* लोक संग्रह-व्यवहार-जीविका॥ Lokasangraha- Vyavahara jivika (engaging in activities for self-sustenance or livelihood)<br />
* संध्या-गोधूलि-प्रदोष॥ Saayam Sandhya (performing ritualistic activities prescribed at the time of dusk)<br />
* शयनविधि॥ Shayana Vidhi (preparation for sleep and related activities) }}<br />
<br />
== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dharmic_Dinacharya_(%E0%A4%A7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%BF%E0%A4%95_%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=136025Dharmic Dinacharya (धार्मिक दिनचर्या)2024-01-23T13:28:03Z<p>Fordharma: Creating a new article (after machine translation and editing)</p>
<hr />
<div>Dharmic dinacharya (Samskrit: धार्मिक दिनचर्या) refers to the Indian style of living in a systematic and controlled manner according to the principles of Sanatana Dharma or Hindu Dharma. This system and control in their way of living is the reason behind the longevity, intensity, unique knowledgeability, wonderful genius and clairvoyant powers of Sanatana Dharma. One can observe the classical, economic, cultural and scientific discipline in the Indian way of living. Someone who aspires for wholesome welfare should imbibe the daily routine as prescribed by the scriptures. Daily routine is intricately related to Dharma and spirituality plays a significant role in the deep thinking process.<br />
<br />
== Introduction ==<br />
Daily routine involves a systematic sequence of Vedic duties. All parts of this sequence are of utmost importance and all the daily rituals are performed in order respectively. The manifold points of the daily routine are found in the scriptures relating to ethics, religious scriptures and scriptures of Ayurveda. Based on the effects of natural elements on the human body and the climate, the timings prescribed for the daily routine is fine tuned. From the perspective of Dharma and Yoga, break of dawn is considered to be the auspicious beginning of the day. This system is also accepted by the scriptures of Ayurveda and astrology. The group of saints and sages have propagated to spend 24 hours of a day in a streamlined manner. In short, this period is classified as follows:<br />
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* '''Brahma muhurt + Dawn =''' Presumably between 3/4 AM till 6/7 AM based on the seasonal changes. Time to perform [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhyavandana]] (worship of Sun), worship of deities and morning yajna rituals. <br />
* '''Dawn + Time between milking of the cows till they are taken for grazing (Early Morning) =''' Presumably between 6/7 AM till 9/10 AM. Time to procure or gather tools required for one’s occupation. <br />
* '''Time between milking of the cows till they are taken for grazing (Early Morning) + Forenoon =''' Time between 9/10 AM till 12 PM. <br />
* '''Mid-day (Noon) + Afternoon =''' Time between 12 PM till 3 PM. <br />
* '''Afternoon + Dusk =''' Presumably between 3 PM till 6/7 PM. <br />
* '''Evening Time prior to nightfall =''' Presumably between 6/7 PM till 9/10 PM.<br />
* '''Time to sleep (2 consecutive 3 hour periods, 6 hours) =''' Between 9/10 PM till Early morning 3/4 AM.<br />
<br />
In Bharatavarsha the daily routine undergoes some change with the change in seasons. In the summer and winter seasons the early morning and evening time gets extended or reduced presumably by an hour or so in the daily activities and business world. The disbursal time of sunlight and darkness increases the gap between morning and evening time in world activities.<br />
<br />
== Definition ==<br />
The activities collectively undertaken from the time one wakes up early in the morning till the time one goes to bed at night is defined as daily routine. In Ayurveda texts and Dharmashastras, Dinacharya or daily routine is defined as follows-<br />
<br />
प्रतिदिनं कर्त्तव्या चर्या दिनचर्या। (इन्दू) दिने-दिने चर्या दिनस्य वा चर्या दिनचर्या, चरणचर्या।(अ०हृ०सू०)<br />
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Meaning- Ideal and prescribed activities undertaken on a daily basis is called as daily routine.<br />
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Synonyms to daily routine include आह्निक, दैनिक कर्म, नित्यकर्म meaning diurnal and daily duties and duties undertaken on a regular basis etc.<br />
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== Benefits of having a daily routine ==<br />
To keep the entire human race healthy and devoid of diseases, the focus on daily routine is established. If the daily routine is in harmony with the laws of nature, then it brings about welfare of human race instead of destruction. A man’s health is dependent on the food that he eats, the forms of recreation he indulges in and the different activities he undertakes during the entire day. Daily routine is very essential for maintaining healthy living. Even the daily routines of birds and animals are synchronized with the laws of nature. That is why it is necessary to behave in accordance with the laws of nature (as prescribed by Dharma).<br />
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ब्राह्ममुहूर्ते उत्तिष्ठेत्। कुर्यान् मूत्रं पुरीषं च। शौचं कुर्याद् अतद्धितः । दन्तस्य धावनं कुयात्। प्रातः स्नानं समाचरेत्। तर्पयेत् तीर्थदेवताः । ततश्च वाससी शुद्धे। उत्तरीय सदा धार्यम्। ततश्च तिलकं कुर्यात्। प्राणायामं ततः कृत्वा संध्या-वन्दनमाचरेत्॥ विष्णुपूजनमाचरेत्॥ अतिथिंश्च प्रपूजयेत्। ततो भूतबलिं कुर्यात्। ततश्च भोजनं कुर्यात् प्राङ्मु खो मौनमास्थितः । शोधयेन्मुखहस्तौ च। ततस्ताम्बूलभक्षणम्। व्यवहारं ततः कुर्याद् बहिर्गत्वा यथासुखम्॥ परिचय परिभाषा धार्मिक दिनचर्या से लाभ वेदाभ्यासेन तौ नयेत्। गोधूलौ धर्मं चिन्तयेत्। कृतपादादिशौचस्तुभुक्त्वा सायं ततो गृही॥ यामद्वयंशयानो हि ब्रह्मभूयाय कल्यते॥प्राक्शिराः शयनं कुर्यात्। न कदाचिदुदक् शिराः॥ दक्षिणशिराः वा। रात्रिसूक्तं जपेत्स्मृत्वा। वैदिकैर्गारुडैर्मन्त्रे रक्षां कृत्वा स्वपेत् ततः॥ नमस्कृत्वाऽव्ययं विष्णुं समाधिस्थं स्वपेन्निशि। माङ्गल्यं पूर्णकुम्भं च शिरःस्थाने निधाय च। ऋतुकालाभिगामीस्यात् स्वदारनिरतः सदा।अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्तिर्गार्हस्थ्यो धर्म उच्यते॥<ref>Upadhyay, Kameshwar. (2011) Hindu jeevan paddhati. Varanasi: Triskandha Jyotisham Prakashan. (Page 58)</ref><br />
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'''Meaning-''' One should wake up in the time of Brahma muhurta (a time just before dawn), take care of clearing one’s bowels and passing urine, self-purification, brushing of teeth, bathing, make an offering to the divine entities, wearing clean and holy clothes, smearing tilak on their foreheads, perform pranayama or breathing exercises along with Sandhyavandana, ritualistic deity worship, hospitality to guests, feeding of cows and other creatures, consuming meals in silence while facing east, washing hands and mouth after meals, consuming betel leaf and nut, undertaking activities of one’s occupation (For sustenance purposes only), study of the Vedic scriptures after the morning and evening Sandhyavandana, religious contemplation, sacrificial offerings, consuming meals after washing one’s hands and legs, sleeping for 2 yams (6 hours) duration, placing a pot full of water in front of our head for drinking purposes, staying away from wife from the fourth day of her menstruation till the 16<sup>th</sup> day of her menstruation etc. are the streamlined, holy daily routine prescribed by Vedas, which help in the longevity of human life and is a sequence that is listed in the Brahmapurana. This should not be broken or deviated from on account of laziness, or with the intent of ignoring, or because of atheistic beliefs or due to the desire for indulging in sensual pleasures. The above listed daily routine activities can be divided into the categories mentioned below-<br />
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== References ==<br />
[[Category:Dharmas]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Vrishti_Vijnana_in_Jyotisha_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A5%87_%E0%A4%B5%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BF%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=136022Vrishti Vijnana in Jyotisha (ज्योतिषशास्त्रे वृष्टिविज्ञानम्)2024-01-21T13:46:13Z<p>Fordharma: </p>
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<div>{{ToBeEdited}}<br />
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The meteorological branch of Indian Jyotisha, Vrishti Vijnana, describes various methods for the cognizance of predicting or forecasting rains, short spells or drizzles, heavy rains, rainstorms, hurricanes, and calamities. Food is the source of nourishment for human beings and the production or destruction of the crops harvested, which is the primary food source of humans, is completely dependent on rains. Rain is the primary source of life for all living beings on Earth. Rain is the only source of replenishing the water bodies and water is of utmost significance for the existence of the entire ecosystem of the Earth. Rainfall, floods and drought, etc., can be predicted by astrology. The ancient rishis and maharshi with their astronomical knowledge, experience and powers of clairvoyance and by using small tools and instruments (like bamboo tubes etc.), could predict the weather accurately, years in advance by studying the celestial planets and constellations, though they did not have either developed observatories like today, or scientific instruments that gave the most sophisticated results. <br />
<br />
To read the Hindi article click here.<br />
<br />
== Introduction ==<br />
India is country with primarily an agrarian economy. The monsoon season is considered the most useful among the seasons prevalent here, keeping agriculture in view. Farmers can be more alert about timing their agricultural activities only if they are aware about when monsoons will arrive and when it is not expected. Accurate prediction of the arrival of monsoons is possible only by daily observation of the prevalent seasons. Indian scholars have researched and maintained written records of their experiences of seasonal rain, wind, clouds, and lightning. In astrological texts such as Brihad Samhita, Meghamala, and Brihaddhaivajna Ranjana etc., they are also available in the form of an anthology.<ref>Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology (2012) Delhi: Alpha Publications (p 2)</ref><br />
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Detailed descriptions of rainfall caused by clouds are available in Ramayana, Mahabharata and in the Puranas especially in Vayupurana, Brahmapurana, Vishnupurana, Matsyapurana and Agnipurana. Among the Samhita texts in astrology, Brhatasamhita, Bhadrabahu Samhita, Narada Samhita, Meghamala, Prachya Bhartiyam, Ritu Vigyanam, Krishiparasara, Kadambini, Arshavarshavayu Vigyanam, Adbhutasagara, Mayurachitram, Brihaddhaivajnaranjan, Vrishtiprabodha, etc., provide specific and detailed description of cloud formation, classification of clouds, and precipitation by clouds.<ref>Durgesh Kumar Shukla, Rain Science in Astrology (2017) Kashi Hindu University, Bhumika (p13)</ref><br />
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== Definition ==<br />
मेघाज्जलबिन्दुपतनम् वृष्टिः। (Shabdakalpadrum)<br />
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== The importance of the knowledge of rains for existence of humans. ==<br />
The object that impacts and affects all of us is the most important object for all of us. Rains impacts and affects all of us in such a way that without the availability of water, our survival itself is not possible. With the observation and study of rain system, we are made capable to lead a systematic life- as stated in the Taittiriya Samhita -<br />
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अग्निर्वा इतो वृष्टिमुदीरयति मरुतः सृष्टां नायन्ति।(तै०सं० ७/५/२)<br />
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वृष्टिमूला कृषिः सर्वा वृष्टिमूलं च जीवनम्। तस्मादादौ प्रयत्नेन वृष्टिज्ञानं समाचरेत् ॥(कृषिपाराशरः अध्यायः-२/वृष्टिखण्ड श्लोक- १)<br />
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Sage Parashar describes as follows: - Rain is the root cause for the whole of agriculture and rain is also the essence of life, and therefore, in the beginning, one should put efforts to study and understand the rain-system knowledge.<ref>Jagjivan Das Gupta, </ref> <br />
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Traditionally, rains have been studied through the following ways<br />
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1. Vrishtijnana through the study of Proverbs<br />
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2. Through the interplanetary war<br />
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3. By conducting air tests<br />
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4. Drought Yoga<br />
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5. Deluge Yoga<br />
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6. <br />
<br />
7. <br />
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== The basis of rainfall ==<br />
There are several methods of forecasting rainfall which we can divide into two categories viz. classical and modern. Classical means the traditional method of acquiring rain knowledge that existed in our country through ancient texts, folk legends, etc., in which rain is predicted by going through the almanacs without the help of any expensive equipment. This is the knowledge acquired by the process of self-discovery used by Indian minds. Modern forecasting is the name given by modern scientists to the method of forecasting rainfall with the help of expensive equipment like artificial satellites, which is possible only by large establishments as it is very expensive to set up. Here an experimental observation is being presented by both methods.<br />
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=== The classical basis of rain knowledge ===<br />
According to traditional rain science, there are two bases of rain-related knowledge:<br />
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1. The Reasonable test method.<br />
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2. Mathematical theoretical method.<br />
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8. .<br />
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==== Reasonable test method ====<br />
This method provides important information about rain science by periodically observing the following facts for attaining rain knowledge: -<br />
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1. '''Atmospheric changes''' - Rainfall can be predicted by simple observational observations of atmospheric changes like change in temperature, air pressure and wind direction, humidity, etc.<br />
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2. '''Biotic movement''' - Any change in the environment leads to a change in the behaviour of living organisms. Animals and birds provide us with forecasts of rainfall and weather change, etc., through their behaviour. By observing the changes in the behaviour of biological organisms like animals, birds, insects, moths, plants, fishes, etc., we come to know about the arrival of rains. For example, during the summer season, when there is high humidity in the atmosphere(moisture), the birds begin to dig into the soil, a phenomenon that signals the soon forthcoming arrival of rain.<br />
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3. '''Chemical Changes''' - The chemical changes experienced in the atmosphere also give us information about the occurrence of rainfall. Some organic and inorganic chemical compounds mix and diffuse into the atmosphere, giving us knowledge of precipitation. For example, when all four directions are foggy around us, it indicates that there is a possibility of rain soon.<br />
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4. '''Physical change''' - The physical change seen around the sun, moon, etc. is virtually due to the atmosphere. For example, when a light yellowish halo around the moon is seen, resembling the colour of a rooster's eye, it is an indication of soon upcoming rains.<br />
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5. '''Changes in sky'''- cloud formations, lightning striking, thunderstorms, fog, thunder, rainbows, etc. also indicate soon to arrive rains.<br />
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9. <br />
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=== Mathematical theoretical method ===<br />
There are many theoretical methods of rain knowledge in the Indian tradition that make predictions of rain possible easily through simple mathematical procedures or almanacs.<br />
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'''Predicting rains by observing the position of stars and planets in the solar system'''- The celestial positions of the planets and the interconnections of the planets and constellations also form the possibility and basis for rains. When Mercury or Venus are moving in a curved position, there is very less probability of rain and when Saturn and Mars are in Dhanishtha nakshatra, then there is no possibility of rainfall.<br />
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'''Precipitation from studying solar transits''' - Long-term or near-term precipitation can be predicted by studying the solar solstice and certain days of the solar month.<br />
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'''Precipitation from studying the lunar movements''' - According to Rohini Nivas theory, when the Sun enters Aries, at that time the constellation that is affixed by moon, the Nakshatra should be calculated up to Rohini constellation. If the count is 1, 2, 8, 9, 15, 16, 22 or 23, Rohini is considered to be residing in the sea, which is indicative of an excess of rainfall.<br />
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'''Precipitation from studying the Nadi Chakras''' - According to some theories, 28 nakshatras can be divided into 2 nadi chakras, called Binadi chakras. When it is divided into three nadi chakras it is called as Trinadi chakra and when divided into seven parts, it is termed as Sapta nadi chakra. Rainfall is then forecast by observing the positions of the Sun and Moon relative to the constellations.<br />
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'''Predicting the rains from study of the Dashtapa -''' According to Dashtapa Siddhanta, the knowledge of forthcoming rains is based on the 10 lunar days from Jyeshtha Amavasya to Ashadha Shukla Dashami in the four rainy months of Ashadha, Shravan, Bhadrapada and Ashwin.<br />
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'''Reasonable testing method for predicting the duration of rainfall -'''<br />
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According to the so-called test theory, long-term, medium-term, and short-term rainfall predictions have the following basis:<br />
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'''1. For annual rainfall'''.<br />
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· Ashadhi yoga<br />
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· Phalguni yoga<br />
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· Swati Yoga<br />
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'''2. For monthly and fortnightly rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of transmission<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· Monthly season testing theory<br />
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'''3. For daily rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of attraction<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· SadyoVrishti theory<br />
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· Drought sypmtoms theory<br />
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==== The rainy season duration prediction by mathematical theory ====<br />
According to this theory, the following elements play an important role in the knowledge of rain after the calculation of the whole year. On this basis, rainfall can be predicted anytime by performing the entire mathematical procedure of any given year. This method is most helpful for long-term forecasting.<br />
<br />
'''1. For annual rainfall -'''<br />
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Samvatsar<br />
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Samvatsar Adhikari<br />
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Guru Varsha<br />
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Vimshopak<br />
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Shakaabdasamkhyaa<br />
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Aardraapravesha<br />
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Meghanaam<br />
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Rohiniwas<br />
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Jalaadak<br />
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2. '''For monthly rainfall-'''<br />
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Dvinaadi<br />
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Trinaadi<br />
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Saptanadi<br />
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Various rain-related yoga<br />
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For daily rainfall<br />
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== The Effect of Rain on Human Life ==<br />
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== The Planet and the Rain ==<br />
The sun is the originator of the cycle of seasons. When the Sun enters the Ardra nakshatra (solar calendar), it is formally considered to be the beginning of the rainy season. Indian almanacs make rain predictions every year by studying Ardra-Pravesh-Kundali, etc. Beginning from Ardra constellation counting up to 9 nakshatras is considered to be the rainy season.<br />
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'''Rainfall Status based on Mandalas'''<br />
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There are a total of four mandalas called Indra, Varuna, Vayu and Agni respectively. There are 28 Nakshatras, including Abhijit, quarterly grouped in these Mandals.<br />
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Indra Mandala consists of Abhijit, Shravan, Dhanishtha, Rohini, Jyestha, Uttarashadha and Anuradha nakshatras.<br />
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The Varuna Mandala contains the constellations Revati, Purvashadha, Ardra, Ashlesha, Mula, Uttarabhadrapada, and Shatabhisha.<br />
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The Vayu Mandala consists of Uttaraphalguni, Hasta, Chitra, Swati, Punarvasu, Mrigashira and Ashwini.<br />
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The Agni Mandala consists of seven constelaations namely Krittika, Pushya, Vishakha, Bharani, Magha, Purvabhadrapada, and Purvaphalguni.<br />
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This classification of nakshatras is acceptable to almost all acharyas, but some acharyas have called only the Indra Mandala as Chandra Mandala, but the order of the nakshatras remains the same. [4]<br />
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== The gestation period of the rain ==<br />
The composition of the rain is called Garbha Kaal, it has three variations: [5]<br />
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1. '''Garbha Kaal''' - The evaporation of water into the celestial sphere by the rays of the Sun is called Garbha Kaal.<br />
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2. '''Poshan Kaal''' - The water that evaporates from the Sea by the Sunrays, when gets accumulated in the sky and stays there is called Poshan Kaal.<br />
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3. '''Prasava Kaal''' - Water that falls on the earth in the form of rain is called Prasava Kaal.<br />
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10. <br />
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== Western and Oriental Meteorology ==<br />
Modern meteorology, which began about a hundred years ago, has not yet fully established its authenticity in the Indian environment. Because of this, the problem of increasing population, food and living conditions assigned to it, all of these have become unmanageable. The rainfall pattern of modern meteorology is not entirely satisfactory for agricultural use. In state-of-the-art meteorology, weather predictions are made by sophisticated computers that are not entirely beneficial for agriculture. Modern meteorology is not yet fully capable of predicting even the minimal 10/15-day rain forecasts in advance which is required for agricultural planning. Although work is being done in this regard, the results are not yet satisfactory. Modern meteorologists are also seen discussing ancient Indian methods and their application to weather forecasting. For example, Dr Dey and his colleagues, who are well-known meteorologists, have given a detailed discussion on "Constellation-based Rainfall and Weather" in the journal ‘Mausam’ in 2004. Some other scientists are also working in this field on a scientific basis, considering ancient Indian method as their basis of study. Like Vedamurthy, Ketan Kale along with Dr.T.Venugopal and his associates are working on a project called ‘Yajnat Bhavati Parjanyaha’. These people are famous meteorologists. Looking at the ancient ideas and background, S. K. Mishra submitted his thesis on weather predictions based on almanac under the direction of Prof. V. K. Dubey, Chairman - Extension Education, Agricultural Institute and co-direction of Prof. Ramchandra Pandey, Chairman, Department of Astrology, Kashi Hindu University, Varanasi, for graduation at the Agricultural Institute of Kashi Hindu University. They compared the daily weather forecasts of the almanac from 1946 to 1995 with modern data and found that 75% of the Panchang’s predictions were correct. And among the predictions of various Panchangs, it is the predictions of the Druk Siddha Panchang that have been found to be the most accurate, when it comes to them actualizing.<br />
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A comparative study of the annual rainfall obtained by the Druk Siddha Panchang with the rainfall data obtained by modern meteorology found that the rainfall result from the Dainik Panchang is 75% correct. [2]<br />
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== citation ==<br />
11. ^ Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology, 2012, Alpha Publications New Road, Delhi (p. 2).<br />
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12. ^ 2.02.1 Durgesh Kumar Shukla, Rain Science in Astrology, 2017, Kashi Hindu University, Bhumika, (p. 13).<br />
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13. ^ Jagjivan Das Gupta, Astrology - Mystery (Volume I), 1985, Motilal Banarsidas Varanasi (p. 74).<br />
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14. ^ Girija Shankar Shastri, Astrological Analysis of Earthquakes, 2007, Ishwar Sharan Degree College, Allahabad University, (pp. 25).<br />
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15. ↑ Pandit Kanwarlal Dwivedi, Vrishti Vigyan Rahasya, Shri Saraswati Prakashan Almer (p. 10).</div>Fordharmahttps://dharmawiki.org/index.php?title=Vrishti_Vijnana_in_Jyotisha_(%E0%A4%9C%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A5%87_%E0%A4%B5%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BF%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=136021Vrishti Vijnana in Jyotisha (ज्योतिषशास्त्रे वृष्टिविज्ञानम्)2024-01-21T13:45:46Z<p>Fordharma: Created a new page</p>
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<div><br />
<br />
The meteorological branch of Indian Jyotisha, Vrishti Vijnana, describes various methods for the cognizance of predicting or forecasting rains, short spells or drizzles, heavy rains, rainstorms, hurricanes, and calamities. Food is the source of nourishment for human beings and the production or destruction of the crops harvested, which is the primary food source of humans, is completely dependent on rains. Rain is the primary source of life for all living beings on Earth. Rain is the only source of replenishing the water bodies and water is of utmost significance for the existence of the entire ecosystem of the Earth. Rainfall, floods and drought, etc., can be predicted by astrology. The ancient rishis and maharshi with their astronomical knowledge, experience and powers of clairvoyance and by using small tools and instruments (like bamboo tubes etc.), could predict the weather accurately, years in advance by studying the celestial planets and constellations, though they did not have either developed observatories like today, or scientific instruments that gave the most sophisticated results. <br />
<br />
To read the Hindi article click here.<br />
<br />
== Introduction ==<br />
India is country with primarily an agrarian economy. The monsoon season is considered the most useful among the seasons prevalent here, keeping agriculture in view. Farmers can be more alert about timing their agricultural activities only if they are aware about when monsoons will arrive and when it is not expected. Accurate prediction of the arrival of monsoons is possible only by daily observation of the prevalent seasons. Indian scholars have researched and maintained written records of their experiences of seasonal rain, wind, clouds, and lightning. In astrological texts such as Brihad Samhita, Meghamala, and Brihaddhaivajna Ranjana etc., they are also available in the form of an anthology.<ref>Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology (2012) Delhi: Alpha Publications (p 2)</ref><br />
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Detailed descriptions of rainfall caused by clouds are available in Ramayana, Mahabharata and in the Puranas especially in Vayupurana, Brahmapurana, Vishnupurana, Matsyapurana and Agnipurana. Among the Samhita texts in astrology, Brhatasamhita, Bhadrabahu Samhita, Narada Samhita, Meghamala, Prachya Bhartiyam, Ritu Vigyanam, Krishiparasara, Kadambini, Arshavarshavayu Vigyanam, Adbhutasagara, Mayurachitram, Brihaddhaivajnaranjan, Vrishtiprabodha, etc., provide specific and detailed description of cloud formation, classification of clouds, and precipitation by clouds.<ref>Durgesh Kumar Shukla, Rain Science in Astrology (2017) Kashi Hindu University, Bhumika (p13)</ref><br />
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== Definition ==<br />
मेघाज्जलबिन्दुपतनम् वृष्टिः। (Shabdakalpadrum)<br />
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== The importance of the knowledge of rains for existence of humans. ==<br />
The object that impacts and affects all of us is the most important object for all of us. Rains impacts and affects all of us in such a way that without the availability of water, our survival itself is not possible. With the observation and study of rain system, we are made capable to lead a systematic life- as stated in the Taittiriya Samhita -<br />
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अग्निर्वा इतो वृष्टिमुदीरयति मरुतः सृष्टां नायन्ति।(तै०सं० ७/५/२)<br />
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वृष्टिमूला कृषिः सर्वा वृष्टिमूलं च जीवनम्। तस्मादादौ प्रयत्नेन वृष्टिज्ञानं समाचरेत् ॥(कृषिपाराशरः अध्यायः-२/वृष्टिखण्ड श्लोक- १)<br />
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Sage Parashar describes as follows: - Rain is the root cause for the whole of agriculture and rain is also the essence of life, and therefore, in the beginning, one should put efforts to study and understand the rain-system knowledge.<ref>Jagjivan Das Gupta, </ref> <br />
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Traditionally, rains have been studied through the following ways<br />
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1. Vrishtijnana through the study of Proverbs<br />
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2. Through the interplanetary war<br />
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3. By conducting air tests<br />
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4. Drought Yoga<br />
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5. Deluge Yoga<br />
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6. <br />
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7. <br />
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== The basis of rainfall ==<br />
There are several methods of forecasting rainfall which we can divide into two categories viz. classical and modern. Classical means the traditional method of acquiring rain knowledge that existed in our country through ancient texts, folk legends, etc., in which rain is predicted by going through the almanacs without the help of any expensive equipment. This is the knowledge acquired by the process of self-discovery used by Indian minds. Modern forecasting is the name given by modern scientists to the method of forecasting rainfall with the help of expensive equipment like artificial satellites, which is possible only by large establishments as it is very expensive to set up. Here an experimental observation is being presented by both methods.<br />
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=== The classical basis of rain knowledge ===<br />
According to traditional rain science, there are two bases of rain-related knowledge:<br />
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1. The Reasonable test method.<br />
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2. Mathematical theoretical method.<br />
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8. .<br />
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==== Reasonable test method ====<br />
This method provides important information about rain science by periodically observing the following facts for attaining rain knowledge: -<br />
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1. '''Atmospheric changes''' - Rainfall can be predicted by simple observational observations of atmospheric changes like change in temperature, air pressure and wind direction, humidity, etc.<br />
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2. '''Biotic movement''' - Any change in the environment leads to a change in the behaviour of living organisms. Animals and birds provide us with forecasts of rainfall and weather change, etc., through their behaviour. By observing the changes in the behaviour of biological organisms like animals, birds, insects, moths, plants, fishes, etc., we come to know about the arrival of rains. For example, during the summer season, when there is high humidity in the atmosphere(moisture), the birds begin to dig into the soil, a phenomenon that signals the soon forthcoming arrival of rain.<br />
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3. '''Chemical Changes''' - The chemical changes experienced in the atmosphere also give us information about the occurrence of rainfall. Some organic and inorganic chemical compounds mix and diffuse into the atmosphere, giving us knowledge of precipitation. For example, when all four directions are foggy around us, it indicates that there is a possibility of rain soon.<br />
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4. '''Physical change''' - The physical change seen around the sun, moon, etc. is virtually due to the atmosphere. For example, when a light yellowish halo around the moon is seen, resembling the colour of a rooster's eye, it is an indication of soon upcoming rains.<br />
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5. '''Changes in sky'''- cloud formations, lightning striking, thunderstorms, fog, thunder, rainbows, etc. also indicate soon to arrive rains.<br />
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9. <br />
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=== Mathematical theoretical method ===<br />
There are many theoretical methods of rain knowledge in the Indian tradition that make predictions of rain possible easily through simple mathematical procedures or almanacs.<br />
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'''Predicting rains by observing the position of stars and planets in the solar system'''- The celestial positions of the planets and the interconnections of the planets and constellations also form the possibility and basis for rains. When Mercury or Venus are moving in a curved position, there is very less probability of rain and when Saturn and Mars are in Dhanishtha nakshatra, then there is no possibility of rainfall.<br />
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'''Precipitation from studying solar transits''' - Long-term or near-term precipitation can be predicted by studying the solar solstice and certain days of the solar month.<br />
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'''Precipitation from studying the lunar movements''' - According to Rohini Nivas theory, when the Sun enters Aries, at that time the constellation that is affixed by moon, the Nakshatra should be calculated up to Rohini constellation. If the count is 1, 2, 8, 9, 15, 16, 22 or 23, Rohini is considered to be residing in the sea, which is indicative of an excess of rainfall.<br />
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'''Precipitation from studying the Nadi Chakras''' - According to some theories, 28 nakshatras can be divided into 2 nadi chakras, called Binadi chakras. When it is divided into three nadi chakras it is called as Trinadi chakra and when divided into seven parts, it is termed as Sapta nadi chakra. Rainfall is then forecast by observing the positions of the Sun and Moon relative to the constellations.<br />
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'''Predicting the rains from study of the Dashtapa -''' According to Dashtapa Siddhanta, the knowledge of forthcoming rains is based on the 10 lunar days from Jyeshtha Amavasya to Ashadha Shukla Dashami in the four rainy months of Ashadha, Shravan, Bhadrapada and Ashwin.<br />
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'''Reasonable testing method for predicting the duration of rainfall -'''<br />
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According to the so-called test theory, long-term, medium-term, and short-term rainfall predictions have the following basis:<br />
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'''1. For annual rainfall'''.<br />
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· Ashadhi yoga<br />
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· Phalguni yoga<br />
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· Swati Yoga<br />
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'''2. For monthly and fortnightly rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of transmission<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· Monthly season testing theory<br />
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'''3. For daily rainfall.'''<br />
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· Cloud conception theory<br />
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· The theory of aeration<br />
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· The theory of attraction<br />
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· Rohini yoga<br />
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· Swati Yoga<br />
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· Ashadhi yoga<br />
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· Dasatapa theory<br />
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· SadyoVrishti theory<br />
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· Drought sypmtoms theory<br />
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==== The rainy season duration prediction by mathematical theory ====<br />
According to this theory, the following elements play an important role in the knowledge of rain after the calculation of the whole year. On this basis, rainfall can be predicted anytime by performing the entire mathematical procedure of any given year. This method is most helpful for long-term forecasting.<br />
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'''1. For annual rainfall -'''<br />
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Samvatsar<br />
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Samvatsar Adhikari<br />
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Guru Varsha<br />
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Vimshopak<br />
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Shakaabdasamkhyaa<br />
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Aardraapravesha<br />
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Meghanaam<br />
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Rohiniwas<br />
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Jalaadak<br />
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2. '''For monthly rainfall-'''<br />
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Dvinaadi<br />
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Trinaadi<br />
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Saptanadi<br />
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Various rain-related yoga<br />
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For daily rainfall<br />
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== The Effect of Rain on Human Life ==<br />
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== The Planet and the Rain ==<br />
The sun is the originator of the cycle of seasons. When the Sun enters the Ardra nakshatra (solar calendar), it is formally considered to be the beginning of the rainy season. Indian almanacs make rain predictions every year by studying Ardra-Pravesh-Kundali, etc. Beginning from Ardra constellation counting up to 9 nakshatras is considered to be the rainy season.<br />
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'''Rainfall Status based on Mandalas'''<br />
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There are a total of four mandalas called Indra, Varuna, Vayu and Agni respectively. There are 28 Nakshatras, including Abhijit, quarterly grouped in these Mandals.<br />
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Indra Mandala consists of Abhijit, Shravan, Dhanishtha, Rohini, Jyestha, Uttarashadha and Anuradha nakshatras.<br />
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The Varuna Mandala contains the constellations Revati, Purvashadha, Ardra, Ashlesha, Mula, Uttarabhadrapada, and Shatabhisha.<br />
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The Vayu Mandala consists of Uttaraphalguni, Hasta, Chitra, Swati, Punarvasu, Mrigashira and Ashwini.<br />
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The Agni Mandala consists of seven constelaations namely Krittika, Pushya, Vishakha, Bharani, Magha, Purvabhadrapada, and Purvaphalguni.<br />
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This classification of nakshatras is acceptable to almost all acharyas, but some acharyas have called only the Indra Mandala as Chandra Mandala, but the order of the nakshatras remains the same. [4]<br />
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== The gestation period of the rain ==<br />
The composition of the rain is called Garbha Kaal, it has three variations: [5]<br />
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1. '''Garbha Kaal''' - The evaporation of water into the celestial sphere by the rays of the Sun is called Garbha Kaal.<br />
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2. '''Poshan Kaal''' - The water that evaporates from the Sea by the Sunrays, when gets accumulated in the sky and stays there is called Poshan Kaal.<br />
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3. '''Prasava Kaal''' - Water that falls on the earth in the form of rain is called Prasava Kaal.<br />
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10. <br />
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== Western and Oriental Meteorology ==<br />
Modern meteorology, which began about a hundred years ago, has not yet fully established its authenticity in the Indian environment. Because of this, the problem of increasing population, food and living conditions assigned to it, all of these have become unmanageable. The rainfall pattern of modern meteorology is not entirely satisfactory for agricultural use. In state-of-the-art meteorology, weather predictions are made by sophisticated computers that are not entirely beneficial for agriculture. Modern meteorology is not yet fully capable of predicting even the minimal 10/15-day rain forecasts in advance which is required for agricultural planning. Although work is being done in this regard, the results are not yet satisfactory. Modern meteorologists are also seen discussing ancient Indian methods and their application to weather forecasting. For example, Dr Dey and his colleagues, who are well-known meteorologists, have given a detailed discussion on "Constellation-based Rainfall and Weather" in the journal ‘Mausam’ in 2004. Some other scientists are also working in this field on a scientific basis, considering ancient Indian method as their basis of study. Like Vedamurthy, Ketan Kale along with Dr.T.Venugopal and his associates are working on a project called ‘Yajnat Bhavati Parjanyaha’. These people are famous meteorologists. Looking at the ancient ideas and background, S. K. Mishra submitted his thesis on weather predictions based on almanac under the direction of Prof. V. K. Dubey, Chairman - Extension Education, Agricultural Institute and co-direction of Prof. Ramchandra Pandey, Chairman, Department of Astrology, Kashi Hindu University, Varanasi, for graduation at the Agricultural Institute of Kashi Hindu University. They compared the daily weather forecasts of the almanac from 1946 to 1995 with modern data and found that 75% of the Panchang’s predictions were correct. And among the predictions of various Panchangs, it is the predictions of the Druk Siddha Panchang that have been found to be the most accurate, when it comes to them actualizing.<br />
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A comparative study of the annual rainfall obtained by the Druk Siddha Panchang with the rainfall data obtained by modern meteorology found that the rainfall result from the Dainik Panchang is 75% correct. [2]<br />
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== citation ==<br />
11. ^ Acharya Bhaskaranand Lohani, Indian Astrology and Meteorology, 2012, Alpha Publications New Road, Delhi (p. 2).<br />
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12. ^ 2.02.1 Durgesh Kumar Shukla, Rain Science in Astrology, 2017, Kashi Hindu University, Bhumika, (p. 13).<br />
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13. ^ Jagjivan Das Gupta, Astrology - Mystery (Volume I), 1985, Motilal Banarsidas Varanasi (p. 74).<br />
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14. ^ Girija Shankar Shastri, Astrological Analysis of Earthquakes, 2007, Ishwar Sharan Degree College, Allahabad University, (pp. 25).<br />
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15. ↑ Pandit Kanwarlal Dwivedi, Vrishti Vigyan Rahasya, Shri Saraswati Prakashan Almer (p. 10).</div>Fordharmahttps://dharmawiki.org/index.php?title=Six_Seasons_(%E0%A4%9B%E0%A4%B9_%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%8F%E0%A4%81)&diff=136010Six Seasons (छह ऋतुएँ)2024-01-03T05:23:58Z<p>Fordharma: added image</p>
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<div>[[File:Six Seasons Drik Panchang.jpg|right|frameless|473x473px]]<br />
ऋतु का संबंध सूर्य की गति से है। सूर्य क्रान्तिवृत्त में जैसे भ्रमण करते हैं वैसे ही ऋतुओं में बदलाव आ जाता है। ऋतुओं की संख्या ६ है। प्रत्येक ऋतु दो मास के होते हैं। शरत्सम्पात् एवं वसन्तसम्पात् पर ही ६ ऋतुओं का प्रारम्भ निर्भर करता है। वसन्त सम्पात् से वसन्त ऋतु, शरत्सम्पात से शरद ऋतु, सायन मकर से शिशिर ऋतु, सायन कर्क से वर्षा ऋतु प्रारम्भ होती है। अतः सायन मकर या उत्तरायण बिन्दु ही शिशिर ऋतु का प्रारम्भ है। क्रमशः २-२ सौरमास की एक ऋतु होती है।<br />
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==परिचय॥ Introduction==<br />
प्रकृतिकृत शीतोष्णादि सम्पूर्ण कालको ऋषियोंने एक वर्षमें संवरण किया है, सूर्य एवं चन्द्रमाकी गति भेद से वर्षके दो विभाग किये गये हैं। जिन्हैं अयन कहते हैं। वे अयन दो हैं- उत्तरायण और दक्षिणायन। उत्तरायणमें रात्रि छोटी तथा दिन बडे एवं दक्षिणायनमें दिन छोटे तथा रात्रि बडी होती होती है। इन अयनों में प्रत्येक के तीन-तीन उपविभाग किये गये हैं, जिन्हैं ऋतु कहते हैं। मुख्यतः उत्तरायण में शिशिर, वसन्त और ग्रीष्म-ऋतुएँ तथा दक्षिणायन में वर्षा, शरद् और हेमन्त ऋतुएँ पडती हैं, इस प्रकार समग्र वर्ष में छः ऋतुएँ होती हैं।<br />
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सूर्य की ऊष्मा प्रकाश के माध्यम से पृथ्वी पर पहुँचती है तथा सूर्य द्वारा प्रदत्त प्रकाश ही गर्मी शीत का मुख्य कारण होता है। जब हमें सूर्य द्वारा प्रदत्त प्रकाश में अधिक गर्मी का अनुभव होता है तो हम उसे ग्रीष्म ऋतु तथा जब कम अनुभव होता है तो हम उसे शरद् ऋतु की संज्ञा प्रदान करते हैं।<br />
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पृथ्वी की दो प्रकार की गतियाँ मानी गयी हैं, पहला दैनिक गति और दूसरा वार्षिक गति। दैनिक गति के अनुसार, पृथ्वी अपने अक्ष पर निरन्तर पश्चिम से पूर्व की ओर घूमती रहती है, जिसके कारण दिन और रात होते हैं तथा वार्षिक गति के अनुसार पृथ्वी अपने अक्ष पर निरन्तर घूमते हुये सूर्य का एक चक्कर एक वर्ष में पूर्ण कर लेती है जिसके कारण ऋतुओं का निर्माण एवं परिवर्तन होता है।<ref>ज्योति राय, वैदिक ज्योतिष आधुनिक और वैज्ञानिक विशलेषण, सन् २००७, वी०बी०एस०पूर्वाञ्चल विश्वविद्यालय(शोध गंगा) अध्याय०३, (पृ०१०२)।</ref><br />
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पृथ्वी के वार्षिक परिक्रमण, दैनिक परिभ्रमण एवं अपने अक्ष पर झुकाव के कारण पूरे वर्ष पृथ्वी पर सर्वत्र एक सा मौसम नहीं रहता है। पृथ्वी पर कहीं गर्मी होती है तो कहीं सर्दी और कहीं पर वर्षा। पृथ्वी के प्रत्येक स्थान पर ऋतु परिवर्तन होता है।यदि ऋतु परिवर्तन नहीं होता तो शायद पृथ्वी पर जीव-जगत् का अस्तित्व ही संभव नहीं होता। पृथ्वी के जिस भाग पर दिन बडे होते हैं, वहाँ सूर्य से अधिक समय तक ऊष्मा प्राप्त होती है। अतः वहाँ गर्मी पडती है। जहाँ दिन छोटे होते हैं, वहाँ सूर्य से कम समय तक ऊष्मा प्राप्त होती है। अतः वहाँ सर्दी पडती है।<ref>रामेश्वर प्रसाद शर्मा, भारतीय ज्योतिष में भौगोलिक विवेचन, सन् १९९५, डॉ०बी०आर०अम्बेडकर विश्वविद्यालय आगरा, (शोध गंगा), अध्याय०२, (पृ० ७५)।</ref><br />
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==परिभाषा॥ Paribhasha==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः।<br />
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'''ऋतु पर्यायवाची शब्द'''- ऋतुः, कालः, बीजम् , सतेरकम् ,समयः और मासद्वयात्मकः कालः इत्यादि शास्त्रों में ऋतु के पर्याय वाची शब्द प्राप्त होते हैं।<ref name=":0">डॉ० सुरकान्त झा, ज्योतिर्विज्ञानशब्दकोषः, सन् २००९, वाराणसीः चौखम्बा कृष्णदास अकादमी, कालसर्ग, (पृ०१५)।</ref><br />
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== ऋतुओं के विभाग॥ Classification of Seasons ==<br />
<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
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वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
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मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
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शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः)</blockquote>अर्थात् सायन मकर-कुम्भ में शिशिर ऋतु, मीन-मेष में वसन्त ऋतु, वृष-मिथुन में ग्रीष्म ऋतु, कर्क-सिंह में वर्षा ऋतु, कन्या-तुला में शरद ऋतु, वृश्चिक-धनु में हेमन्त ऋतु होती है।सौर एवं चान्द्रमासों के अनुसार इन वसन्तादि ऋतुओं का स्पष्टार्थ सारिणी-<br />
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{| class="wikitable"<br />
|+<br />
(ऋतु ज्ञान सारिणी)<br />
!ऋतु<br />
!सौर मास<br />
!चान्द्रमास<br />
!ग्रेगरियन मास<br />
|-<br />
|'''वसन्त''' (Spring)<br />
|मीन, मेष<br />
|चैत्र, वैशाख (वैदिक मधु और माधव)<br />
|मार्च से अप्रैल<br />
|-<br />
|'''ग्रीष्म''' (Summer)<br />
|वृष, मिथुन<br />
|ज्येष्ठ, आषाढ (वैदिक शुक्र और शुचि)<br />
|मई से जून<br />
|-<br />
|'''वर्षा''' (Rainy)<br />
|कर्क, सिंह<br />
|श्रावण, भाद्रपद (वैदिक नभः और नभस्य)<br />
|जुलाई से सितम्बर<br />
|-<br />
|'''शरद्''' (Autumn)<br />
|कन्या, तुला<br />
|आश्विन, कार्तिक (वैदिक इष और ऊर्ज)<br />
|अक्टूबर से नवम्बर<br />
|-<br />
|'''हेमन्त''' (pre-Winter)<br />
|वृश्चिक, धनु<br />
|मार्गशीर्ष, पौष (वैदिक सहः और सहस्य)<br />
|दिसम्बर से १५ जनवरी<br />
|-<br />
|'''शिशिर''' (Winter)<br />
|मकर,कुंभ<br />
|माघ, फाल्गुन (वैदिक तपः और तपस्य)<br />
|१६ जनवरी से फरवरी<br />
|}<br />
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== ऋतु परिवर्तन का कारण ==<br />
ऋतु परिवर्तन का कारण पृथ्वीद्वारा सूर्य के चारों ओर परिक्रमण और पृथ्वी का अक्षीय झुलाव है। पृथ्वी का डी घूर्णन अक्ष इसके परिक्रमा पथ से बनने वाले समतल पर लगभग ६६,५ अंश का कोण बनता है जिसके कारण उत्तरी या दक्षिणी गोलार्द्धों में से कोई एक गोलार्द्ध सूर्य की झुका होता है। यह झुकाव सूर्य के चारो ओर परिक्रमा के कारण वर्ष के अलग-अलग समय में अलग-अलग होता है जिससे दिन-रात की अवधियों में घट-बढ का एक वार्षिक चक्र निर्मित होता है। यही ऋतु परिवर्तन का मूल कारण बनता है।<br />
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== ऋतु परिवर्तन तथा भारतीय संस्कृति ==<br />
पृथ्वी की गत्यात्मकता से ऋतु परिवर्तन, ऋतु परिवर्तन से सांस्कृतिक कार्यक्रम सञ्चालित होते हैं। सांस्कृतिक कार्यक्रमों के द्वारा हमारा जीवन आमोद-प्रमोद से उत्साहित हो जाता है। सांस्कृतिक कार्यक्रमों के सञ्चालनमें नाटकों की मुख्य भूमिका होती है, क्योंकि नाटक धार्मिक उत्सवों पर अभिनीत होते हैं। जैसा कि कालिदास भास आदि के नाटकों में ऋतु परिवर्तन बताया गया है।<br />
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==ऋतुओं के नामों की सार्थकता==<br />
शास्त्रों में ऋतु के अनुसार ही वस्तुओं का परिणाम बताया गया है। प्रत्येक प्राणी, वृक्ष, लता इत्यादि का विकास ऋतुओं के अनुसार ही होता है।<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
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===वसन्त ऋतु॥ Vasanta Ritu===<br />
मधु एवं माधव ये दोनों ही शब्द। मधु से निष्पन्न है। मधु का अर्थ होता है एक प्रकार का रस। यह वृक्ष, लता तथा प्राणियों को मत्त करता है। इस रस की जिस ऋतु में प्राप्ति होती है उसे वसन्त कहते हैं। अतएव यह देखा जाता है कि इस ऋतु में वृष्टि के विना ही वृक्ष, लतादि पुष्पादि होते हैं एवं प्राणियों में मदन-विकार होता है। अतएव क्षीर स्वामी ने कहा है-<br />
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वसन्त्यस्मिन् सुखम् ।<br />
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अर्थात् जिसमें प्राणी सुख से रहते हैं। निष्कर्ष यह कि जिस ऋतु में सर्वत्र आनन्द एवं माधुर्य की व्याप्ति होती है उसे वसन्त कहते हैं।<br />
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'''वसन्त ऋतु के पर्यायवाची शब्द-''' इध्मः, इष्यः, ऋतुराजः, कान्तः, कामसखः, कुसुमाकरः, पिकबान्धवः, पिकानन्दः, पुष्पकालः, पुष्यमासः, पुष्पसमयः, पुष्पसारणः, बलाङ्कः, बलाङ्ककः, बलाङ्गः, वसन्तः और सुरभिः आदि वसन्त ऋतु के पर्यायवाची शब्द कहे गये हैं।<ref name=":0" /><br />
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=== ग्रीष्म ऋतु॥ Grishma Ritu ===<br />
शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥(निरुक्त २।५।१४)<br />
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इस व्युत्पत्ति के अनुसार शुक्र व शुचि शब्द शुच् धातु से निष्पन्न हैं। शुच् का अर्थ है जलना या सुखाना। जिस ऋतु में पृथ्वी का रस(जल) सूखता या जलता है उस ऋतु का नाम ग्रीष्म है<br />
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'''ग्रीष्म ऋतु के पर्यायवाची शब्द-''' आखोरः, उष्णः, उष्णकः, उष्णकालः, उष्णागमः, उष्णोपगमः, ऊष्मकः, ऊष्मा(अन् ), उष्मागमः, ऊष्मायणः, ग्रीष्मः, घर्मः, तपः, तपर्तु, तपसमयः, तापनः, दिनाघः, पद्मः और शुचिः आदि ये ग्रीष्म ऋतु के पर्याय कहे गये हैं।<ref name=":0" /><br />
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=== वर्षा ऋतु॥ Varsha Ritu ===<br />
नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥(निरुक्त २।४।१४)<br />
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अर्थात् नभ का अर्थ आदित्य होता है। (सूर्य) जब पूर्ण रूप से प्रकाशित नहीं होता उस काल को नभस् कहते हैं। तात्पर्य यह कि जिस पदार्थ के द्वारा रस अर्थात् जल पहुँचाया जाता है।<br />
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'''वर्ष ऋतु के पर्यायवाची शब्द-''' अब्दकालः, कालोक्षी(इन् ), क्षरी(इन् ), घनागमः, जलधरमालाकालः, जलार्णवः, तपात्ययः, प्रावृट् (ष् ), प्रावृषा, मेघकालागमः, वरिषाः(स्त्री०ब०), वर्षर्तुः, वर्षा, वर्षाकालः, वर्षाः(स्त्री०ब०) और वार्षी आदि ये वर्षा ऋतु के पर्यायवाची शब्द कहे गये हैं।<br />
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=== शरद् ऋतु॥ Sharad Ritu ===<br />
इष् और ऊर्ज् इन दोनों शब्दों का यद्यपि निघण्टु में अन्न ही अर्थ किया है तथापि निरुक्त के व्याख्याकार ने निरुक्त विवृत्ति मे इस प्रकार लिखा है-<blockquote>इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)</blockquote>इष का अर्थ अन्न और ऊर्ज् का अर्थ दुग्ध, घृत आदि रस माना है। इन्हीं इष् और ऊर्ज् शब्दों से इष और ऊर्ज स्गब्द बने हैं। इस प्रकार यह सिद्ध हुआ है कि जिस ऋतु में अन्न और घृत-दुग्धादि का परिपाक और प्राप्ति होती है, उस ऋतु को शरद् कहते हैं। <br />
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शरद् शब्द की निरुक्त में युत्पत्ति इस प्रकार की गई है- <blockquote>शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति।(निरुक्त ४।४।२५)</blockquote>उपर्युक्त व्युत्पत्ति के अनुसार यह भी सिद्ध होता है कि जिस ऋतु में ओषधियाँ (फसलें) पक जाती हैं अथवा जल (मैल को छोडकर) शीर्ण हो जाता है अर्थात् स्वच्छ हो जाता है उसे शरद् ऋतु कहते हैं।<br />
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'''शरद् ऋतु के पर्यायवाची शब्द-''' कालप्रभातः, घनान्तः, घनात्ययः, प्रावृडत्ययः, मेघान्तः, वर्षावसानम् , शरत् (द् ) और शरदा ये शरद् ऋतु के पर्यायवाची शब्द कहे गये हैं।<ref name=":0" /><br />
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=== हेमन्त ऋतु॥ Hemanta Ritu ===<br />
सहस् शब्द का अर्थ निघण्टु में बल किया गया है। क्योंकि सहन करना प्रकारान्तर से बल का कार्य है। सहाः और सहस्य शब्द इसी सहस् शब्द से बने हैं। तात्पर्य यह कि जिस ऋतु में अन्न-पानादि के उपयोग से बल की वृद्धि होती है उस ऋतु को हेमन्त कहते हैं। यह एक स्पष्ट तथ्य है कि अन्नपानादि अन्य ऋतुओं की अपेक्षा हेमन्त में अधिक बलप्रद होते हैं एवं प्राणियों की कार्य क्षमता भी हेमन्त में अधिक हो जाती हैं।<br />
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'''हेमन्त ऋतु के पर्यायवाची शब्द-''' ऊष्मसहः, प्रशलः(प्रसवः), प्रालेयः, रौद्रः, लोध्रः, शरदन्तः, शरदत्ययः, हिमागमः, हेमन्तः, हैमनः औरा हैमन्तः ये हेमन्त ऋतु के पर्यायवाची शब्द कहे गये हैं।<ref name=":0" /><br />
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=== शिशिर ऋतु॥ Shishira Ritu ===<br />
शिशिरं शृणारोः शम्नातेर्वा। तपस् शब्द तप सन्तापे धातु से बना है। अभिप्राय यह है कि जिस ऋतु में उष्णता की वृद्धि होने से वृक्षादि के पत्रादि पक कर गिरते हैं उसे शिशिर कहते हैं। शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। यह भी व्युतपत्ति की गई है।<br />
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'''शिशिर ऋतु के पर्यायवाची शब्द-''' कम्पनः, कोटनः, कोडनः, तपः(अस् ), तुहिनर्तुः, शिशिरः, शीतः, शैखः? शैशिरः, शैषः, सैषः और हिमकूटः ये शिशिर ऋतु के पर्यायवाची शब्द कहे गये हैं।<ref name=":0" /><br />
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==ऋतुओं का महत्व॥ Importance of Seasons==<br />
ऋतुओं का मानवजीवन के साथ सम्बन्ध प्रतिपादक कुछ शास्त्र हैं जिनसे महत्व एवं सबन्ध प्रकट होता पाया जाता है। वे शास्त्र इस प्रकार हैं-<br />
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=== आयुर्वेदशास्त्र एवं ऋतुऐं ===<br />
आयुर्वेद शास्त्रमें त्रिदोष, रस, ऋतुचर्या और ऋतुएं तथा गुणत्रय आदियों के साथ ऋतुओं का साक्षात्संबंध है।<br />
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==== त्रिदोष एवं ऋतुऐं ====<br />
वात, पित्त एवं कफ- इन तीनों दोषों का महत्व आयुर्वेदशास्त्रमें अधिक है। त्रिदोष के कारण ही सर्वविध रोगों की उत्पत्ति होती है। जैसा कि सुश्रुत संहिता में कहा गया है-<blockquote>इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०)</blockquote>अर्थात् त्रिदोषों का सञ्चय, प्रकोप एवं उपशम ऋतुओं के अनुसार ही होते हैं।<br />
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==== रस एवं ऋतुऐं ====<br />
आयुर्वेदशास्त्र में वनस्पतियों से ही औषध निर्माण होता है। वनस्पतियों में रोगनिवारण का सामर्थ्य रस के बल से होता है। काल की महिमा से ही रस की प्राप्ति होती है। जिस ऋतु में जैसी धूप, वायु, तथा जल आदि की प्राप्ति होती है वैसा ही वनस्पतियों में रसनिर्माण होता है। अतः ऋतुओं के महत्व में आयुर्वेदशास्त्रीय दृष्टि से रसविषयक विचार आवश्यक है। जैसा कि अष्टाङ्गहृदय में कहा गया है-<br />
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तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
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तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
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....ऋतवो दक्षिणायनम् ।<br />
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वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७)<br />
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इसी प्रकार आदानकाल में(शिशिर, वसन्त, ग्रीष्म) तिक्त, कषाय, कटुरस बली होते हैं। विसर्गकाल में (वर्षा, शरद् , हेमन्त) स्निग्ध, लवण, आम्ल, मधुररस बलवान् तथा अन्य रस क्षीण होते हैं।<br />
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==== ऋतुचर्या ====<br />
आयुर्वेदशास्त्र में इस बात का भी पूर्ण विवेचन मिलता है कि किस ऋतु में कैसे व्यवहार करना चाहिये, किस महीने में क्या भोजन करना चाहिये, आहार विहार कैसा होना चाहिये? ऋतुचर्या की व्यवस्था के अनुसार व्यवहार करने पर शरीर स्वस्थ एवं निरोग होता है।<br />
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==== ऋतुऐं तथा गुणत्रय ====<br />
भारतीय दार्शनिक आचार्यों की परम्परा में सत्त्व, रज एवं तम इन तीन गुणों को स्वीकार किया गया है। इनके मतमें इन्हीं तीनों गुणों के अनुसार सारी व्यवस्था की गई है। आयुर्वेद शास्त्र में भी वात, पित्त और कफ ये तीन गुण हैं। आयुर्वेदशास्त्र का सम्पूर्ण चिकित्साविज्ञान इन्हीं तीनों पर निर्भर है। दार्शनिकों के सत्त्व, रजस् , तमस् एवं आयुर्वेदशास्त्र के वात, पित्त, कफ दोनों प्रकार के गुणों का ऋतुओं के साथ घनिष्ठतम सम्बन्ध है। सत्त्व, रज, तम और वात, पित्त, कफ प्राणियों के शरीर में सर्वदा विद्यमान रहते हैं। कभी दो को दवाकर एक का उद्रेक होता है। रज एवं तम को अभिभूत कर सत्त्व का उद्रेक, कभी किसी का, यही स्थिति वात, पित्त, कफ में भी है- दो को अभिभूत कर एक का उद्रेक। जैसा कि वात पित्त एवं कफ की उत्पत्तिक्रम में कहा गया है कि-<br />
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# आकाशवायुभ्यां वातः- आकाश तथा वायु से वात।<br />
# अग्निजलाभ्यां पित्तम् - अग्नि तथा जल से पित्त।<br />
# जलपृथिवीभ्यां कफः- जल तथा पृथिवी से कफ।<br />
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की उत्पत्ति होती है। उसी प्रकार-<br />
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# तमोबहुला पृथ्वी- पृथ्वी तमोगुण बहुल होती है।<br />
# सत्त्वबहुलं पित्तम् - पित्त सत्त्वगुण बहुल होता है।<br />
# रजोबहुलं वायुः- वायु रजोगुणबहुल होती है।<br />
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इससे कफ-तम, पित्त-सत्त्व, वात-रज की समानता सिद्ध होती है।<br />
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=== धर्मशास्त्र एवं ऋतुऐं ===<br />
धर्मशास्त्र की दृष्टि से यज्ञविधान और व्रतविधान- दोनों का ऋतुओं से घनिष्ठ सम्बन्ध है। जैसे-<br />
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==== यज्ञविधान और ऋतुऐं ====<br />
यज्ञों का विधान ऋतुओं के अनुसार ही किया गया है। किस ऋतु में कौन यज्ञ होना चाहिये यह निश्चित है। वैदिकसाहित्य में ऋतुयागों की बृहद् परम्परा देखी जाती है।<br />
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ऋतुयागों के प्राणत्व का सम्पादन करके षड् ऋतुओं का भी विधान किया गया है-<blockquote>प्राणा वै ऋतुयाजाः०००००षड् ऋतुनेति यजन्ति। </blockquote>इससे स्पष्ट है कि यज्ञविधान ऋतुओं पर आधारित है।<br />
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==== व्रतविधान एवं ऋतुऐं ====<br />
भारतवर्ष में व्रतों एवं पर्वों की परम्परा बृहद् है। पर्वों एवं व्रतों का विधान भी ऋतुओं के अनुसार ही होता है। व्रत एवं धर्म में परस्पर घनिष्ठता है ही। इसीलिये व्रताचरण धर्मशास्त्र का एक अंग है, व्रत तो अनेक हैं किन्तु ऋतुओं के आधार पर प्रधान व्रत इस प्रकार हैं-<blockquote>वसन्त में- नवरात्र(रामनवमी)<br />
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ग्रीष्म में- हरिशयनी एकादशी<br />
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वर्षा में- नागपञ्चमी, श्रावणी, कृष्ण जन्माष्टमी<br />
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शरद् में- शारदीय नवरात्र,(दशहरा), दीपावली, हरिप्रबोधिनी एकादशी<br />
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हेमन्त में- कालभैरवाष्टमी<br />
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शिशिर में- मकरसंक्रान्ति, वसन्तपञ्चमी, महाशिवरात्रि, होलिकोत्सव</blockquote>इस प्रकार ऋतुओं का आयुर्वेद शास्त्र एवं धर्मशास्त्र के साथ-साथ अन्यान्य शास्त्रों के संबंध दृष्टिगोचर होता है। मानवजीवन का ऋतुओं के साथ विशेष संबंध हैं। प्राणी जगत् के साथ ऋतुओं का बहुत महत्व है।<blockquote>वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण)</blockquote>उपरोक्त वचन के अनुसार वसन्त, ग्रीष्म एवं वर्षादि तीन दैवी ऋतुयें हैं तथा शरद् हेमन्त और शिशिर ये पितरों की ऋतुयें हैं। अतः इन ऋतुओं में यथोचित कर्म ही शुभ फल प्रदान करते हैं।<br />
==ऋतु फल==<br />
ऋतुएँ छः होती हैं- १, वृष और मिथुन के सूर्य हो तो ग्रीष्म ऋतु, २, कर्क और सिंह के सूर्य में वर्षा ऋतु, ३, कन्या और तुला के सूर्य में शरद ऋतु, ४, वृश्चिक और धनु के सूर्य में हेमन्त ऋतु, ६, मकर और कुम्भ के सूर्य में शिशिर ऋतु तथा ६, मीन और मेष के सूर्य में वसन्त ऋतु होती है।<blockquote>दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
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क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
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योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात् ॥</blockquote>अर्थ- वसन्त ऋतु में उत्पन्न व्यक्ति दीर्घायु, धनवान और सुगन्धिप्रिय होता है, ग्रीष्म ऋतु में जन्मा व्यक्ति घनतोय सेवन करने वाला, चतुर, अनेक भोगों से युक्त, कृशतनु और विद्वान् होता है।<br />
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वर्षाऋतु में उत्पन्न व्यक्ति नमकीन और कडवे स्वादयुक्त पदार्थों और दूध का प्रेमी, निश्छल बुद्धि और मिष्टभाषी, शरद ऋतु में उत्पन्न व्यक्ति पुण्यात्मा, प्रियवक्ता, सुखी और कामातुर, हेमन्त ऋतु में उत्पन्न जातक योगी, कृषतनु, कृषक, भोगादि सम्पन्न और सामर्थ्यवान् ,शिशिर ऋतु में व्यक्ति स्वधर्मानुसार आचरण करने वाला, स्नान, दानादिकर्ता, मानयुक्त और यशस्वी होता है।<br />
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== ऋतुचर्या एवं स्वस्थ जीवन ==<br />
रोग की चिकित्सा करनेकी अपेक्षा रोग को न होने देना ही अधिक श्रेष्ठ है। चर्यात्रय अर्थात् ऋतुचर्या, दिनचर्या और रात्रिचर्या के अच्छी तरह परिपालन से रोगका निश्चित ही प्रतिरोध होता है। श्रेष्ठ पुरुष स्वास्थ्यको ही सदा चाहते हैं अतः आयुर्वेदशास्त्रमें वर्णित चर्यात्रय का नियम पूर्वक आचरण करने से मनुष्य सदा ही स्वस्थ रह सकता है। प्रकृतिकृत शीत-उष्णादि सम्पूर्ण काल को ऋषियोंने एक वर्षमें संवरण किया है। जिसके अन्तर्गत छः ऋतुओं का समावेश होता है। आयुर्वेदशास्त्रमें दोषोंके संचय, प्रकोप तथा उपशमके लिये इन्हीं छः ऋतुओंको मानते हैं।<br />
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स्वस्थ जीवन हेतु ऋतुचर्या संबंधि कुछ आवश्यक निर्देश-<br />
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* '''ऋतु-विशेष में सेवनीय एवं त्याज्य पदार्थों का ज्ञान'''<br />
* '''ऋतु-सन्धि-काल का ज्ञान'''<br />
* '''ऋतुओं के प्रारम्भ एवं अवसान के समय ऋतु अनुकूल आहार-विहार का ज्ञान'''<br />
* '''ऋतु अनुकूल पृथक् -पृथक् रसों के सेवन का ज्ञान'''<br />
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वसन्त-ऋतु, ग्रीष्म-ऋतु, वर्षा-ऋतु, शरद् -ऋतु हेमन्त ऋतु और शिशिर ऋतुओं संबंधि ऋतुचर्या का ज्ञान स्वस्थ जीवन जीने में एवं जीवनचर्यामें सहायक सिद्ध होता है।<ref>श्रीअनसूयाप्रसादजी मैठानी, आरोग्य अंक, स्वस्थ जीवनके लिये ऋतुचर्या का ज्ञान, सन् २००७, गोरखपुरः गीताप्रेस (पृ०सं०३४०/३४१)।</ref><br />
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== विचार-विमर्श॥ Discussion ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
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शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
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नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
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ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
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सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
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तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
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तैत्तरीय संहिता में भी इन ऋतुओं का क्रम से यथावत् वर्णन प्राप्त होता है तथा आज भी ये ऋतुयें इन्हीं मासों में लोक में प्रचलित हैं।<br />
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ब्रह्मपुराण में वसन्त ऋतु में, चैत्रमास में, ब्रह्मा के द्वारा जगत् की उत्पत्ति का वर्णन मिलता है-<blockquote>चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥<br />
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प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥</blockquote>भगवद्गीता में महर्षि व्यास ने कुसुमाकर वसन्त के भगवद्रूपता का प्रतिपादन करके प्रधानता का वर्णन किया है-<blockquote>ऋतूनां कुसुमाकरः।</blockquote>वसन्त से संवत्सरारम्भ का क्रम आज भी प्रचलित है। पञ्चाङ्ग का क्रम वसन्त से ही चलता है तथा चैत्र प्रतिपदा को नववर्ष आरम्भ मानते हैं। वसन्त ऋतुराज माना जाता है तथा शरदृतु को आयुर्वेदशास्त्र में वैद्यों की माता माना गया है-<blockquote>वैद्यानां शारदी माता पिता तु कुसुमाकरः।</blockquote>शतपथ ब्राह्मण में ऋतु के संबंध में इस प्रकार लिखा है- <blockquote>वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३)</blockquote>'''अर्थ-''' वसंत, ग्रीष्म, वर्षा ये देव - ऋतु में है। शरद, हेमंत और शिशिर ये पितर -ऋतु में हैं। जब उत्तर की ओर सूर्य रहता है तो ऋतुएँ देवों में गिनी जाती है। जब दक्षिण की ओर रहता है तो पितरों में।<br />
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इससे जान पडता है कि शतपथ ब्राह्मण के अनुसार उत्तरायण तब होता था जब सूर्योदय पूर्व-बिन्दु से उत्तर की हट कर होता था।<br />
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तैत्तिरीय में केवल इतना ही है कि ६ महीने तक सूर्य उत्तर जाता रहता है और ६ महीने तक दक्षिण-<blockquote>तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३)</blockquote>'''अर्थ-''' इसलिए आदित्य (सूर्य) छः मास दक्षिणायन रहता है और छः मास उत्तरायण।<br />
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== उद्धरण॥ References ==<br />
<references /><br />
[[Category:Jyotisha]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=136009Shad Rtus (षड् ऋतवः)2024-01-03T05:22:30Z<p>Fordharma: /* The Importance of Seasons. The Importance of Seasons */</p>
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<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). <br />
[[File:Six Seasons Drik Panchang.jpg|right|frameless|498x498px]]<br />
Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
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To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
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== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
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* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
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The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
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There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. <ref>Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Shodhganga) Chapter 03, (p102).</ref><br />
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Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. <ref>Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Shodhganga), Chapter 02, (pp. 75).</ref><br />
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== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
<br />
Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. <ref name=":0">Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).</ref><br />
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== Factors involved in the formation of seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy (Varsha Rtu) and pre-winter (Hemanta Rtu). Generally, seasons are based on solar time in Western systems of time keeping. Bharatiya [[Kalamana (कालमानम्)|Kalamana]] or Indian system of time keeping considers nine ways to measure time. At least five factors influence the formation of seasons.<br />
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# Axial tilt of the earth or obliquity<br />
# Earth's revolution around the sun<br />
# Angle of sun's radiation <br />
# Daylight period<br />
# Atmosphere<br />
<br />
=== Axial Tilt and Precession of Earth ===<br />
[[File:Axial-tilt.png|right|frameless]]<br />
Planetary bodies revolving around objects exhibit an axial tilt toward the object around which it orbits. [[Axial tilt]] refers to an imaginary axial line formed where a planet's vertical axis is tilted to a certain degree towards the ecliptic of the object it orbits (sun in the case of solar system). Also referred to as obliquity, in case of earth, it orbits the sun on a slant about 23.4 degrees. The red imaginary red line in the image is the Earth's axis. NASA's findings suggest that Uranus tilts almost 98 degrees in the solar system, and that most planets other than earth are also tilted, some more than the others. <br />
Seasons happen because Earth orbits the sun at an angle causing variable amounts of solar radiation to reach different parts of the planet.<br />
Due to axial tilt <br />
<br />
- the Northern and Southern Hemispheres experience opposite seasons at the same time<br />
<br />
- there is variation in the angle of sun's rays thereby affecting the amount of solar radiation received in any particular location<br />
<br />
- the number of daylight hours are different at different times of the year in different places on earth, thus longer days in summer and longer nights in winter<br />
<br />
Without axial tilt (or obliquity) day and night are not evenly divided on earth. Had earth's axis been perpendicular (no tilt) to its orbital plane around the Sun, all places on Earth would experience equal amounts of day and night (12 hours each) every day of the year. There would be no seasonal variability nor any way to measure time. <br />
<br />
Indian astronomers, the ancient seers,<ref>Dutta, Amartya. K. (2006) Aryabhata and Axial Rotation of Earth - Khagola (the celestial sphere). [https://www.ias.ac.in/article/fulltext/reso/011/04/0056-0074#:~:text=The%20sidereal%20day%20differes%20slightly,duration%20between%20two%20successive%20sunrises. Indian Academy of Sciences]</ref> however, went ahead to find the reason why the seasons changed over time. Even though the Earth's tilt is relatively stable over long periods of time, it does undergo a slight rocking or swaying motion called nutation (a nodding motion like a gyroscope). Earth's oblique axis is subject to a slight wobble (like a spinning top) which is causing its orientation to change over time. Known as Precession or [[Ayana (अयनम्)]] by Indian astronomers, this process is causing the date of the seasons to slowly change over a 25,800 year cycle. Indian astronomical treatises take into consideration, precession of the earth in the calculation of seasons and hence the system is called Sayana (Sa- along with, Ayana -precession) or tropical year. Precession is the reason for the difference between a sidereal and tropical year. The movement of the earth around the sun with constellations of stars (zodiac) as reference point where precession is not taken into consideration is called Nirayana (i.e., nir - without, ayana - precession) or Sidereal system. <br />
<br />
=== Earth's Revolution ===<br />
The axial tilt being largely constant (it changes over a long time period) the Earth's revolution around the sun brings about the exposure of different hemispheres being pointed towards the Sun. When the north pole is pointed towards the Sun, the northern hemisphere experiences summer and the southern hemisphere experiences winter. When the south pole is pointed towards the Sun, in the next six months the season is reversed. <br />
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=== Angle of Sun's Radiation ===<br />
[[File:Solar radiation Credit - NASA.jpg|right|frameless]]<br />
Axial tilt of the earth results in there being a difference in how much sunlight reaches a given point on the earth's surface during the course of a year. The 23.5 degree tilt changes the angle of incident sunlight influencing the earth's temperatures thereby causing cold, heat or optimum levels of climatic conditions. The angle of Sun's radiation varies across locations at different latitudes. When the Sun's rays strike the Earth's surface near the equator, the incoming solar radiation is direct (nearly perpendicular). Hence solar radiation is concentrated over a smaller surface area, causing warmer temperatures. At higher latitudes, the angle of the impacting solar radiation is small causing the radiation to spread over a larger surface area and cooler temperatures. Latitudes play an important role in governing surface temperature. <ref>https://mynasadata.larc.nasa.gov/print/pdf/node/87</ref> <br />
<br />
=== Daylight hours ===<br />
One of the major differences in changing seasons is the length of the days and this is affected by the earth's tilt. The hemisphere tilted toward the sun receives more direct rays of sunlight as well as higher number of daylight hours than the hemisphere that is tilted away from the sun. Surface temperatures on an average are warmer at lower latitudes and cooler at higher latitudes even though higher latitudes have more daylight hours during the summer months.<ref>https://www.ces.fau.edu/nasa/module-3/why-does-temperature-vary/seasons.php</ref> <br />
<br />
=== Atmosphere ===<br />
Climatic and weather conditions also affect the seasonal changes apart from the above aspects. The Sun's energy input drives climate but the atmosphere also plays an important role. Refraction of light by the atmosphere influences its distribution over the surface of earth. Similarly heating is most intense near the equator, where sun's rays come down steeply. The patterns of heating further influence the heating and cooling of oceans thereby setting in climatic patterns. As heat diffuses through the layers of the atmosphere, it is also spread by atmospheric flows, by winds. Large scale air flows near the tropics and to the equator.<ref>https://pwg.gsfc.nasa.gov/stargaze/Sweather2.htm</ref> <br />
<br />
== Classification of Seasons ==<br />
Based on modern classification and depending on the latitudes seasons are classified into four. But in traditional Indian works and seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
<br />
वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
<br />
मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
<br />
शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Seasonal changes and Indian Culture ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are well elaborated in the plays of Kalidasa, Bhasa, etc.<br />
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== Meaning of the names of the six seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
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=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<blockquote>वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.</blockquote>That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
<br />
Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). <ref name=":0" /><br />
<br />
=== Summer season. Grishma Ritu ===<br />
<blockquote>शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)</blockquote>According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
<br />
Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) <ref name=":0" /><br />
<br />
=== Rainy season. Varsha Ritu ===<br />
<blockquote>नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)</blockquote>Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
<br />
Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
<br />
=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<blockquote>इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)</blockquote>Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
<br />
According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
<br />
The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु)<ref name=":0" /><br />
<br />
=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). <br />
<br />
The season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) <ref name=":0" /><br />
<br />
=== Winter season Shishira Ritu ===<br />
<blockquote>शिशिरं शृणारोः शम्नातेर्वा। </blockquote>The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) <ref name=":0" /><br />
<br />
== The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
<br />
=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<blockquote>इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) </blockquote>Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<blockquote>तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) </blockquote>Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
<br />
==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
<br />
==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
<br />
# आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
# अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
# जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
<br />
Similarly -<br />
<br />
# तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
# सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
# रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
<br />
This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
<br />
=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<blockquote>प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। </blockquote>It is clear from this that the Yajna system is based on the seasons.<br />
<br />
==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
<br />
In spring - Navaratri (Ramanavami)<br />
<br />
In summer - Harishayani Ekadashi<br />
<br />
In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
<br />
In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
<br />
In Hemant - Kaal Bhairavashtami<br />
<br />
In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
<br />
In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<blockquote>वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) </blockquote>According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
<br />
== Seasons - Human Personality ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<blockquote>दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
<br />
योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥</blockquote>Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
<br />
Some essential guidelines related to Ritucharya for a healthy life-<br />
<br />
· Knowledge of consumables and non-consumables in a particular season.<br />
<br />
· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
<br />
· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
<br />
· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
<br />
Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle.<ref>Shri Anasuya Prasad Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</ref><br />
<br />
== Vedic References of Seasons ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
<br />
नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
<br />
ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
<br />
सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
<br />
तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
<br />
The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
<br />
The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
<br />
In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance: <br />
<br />
ऋतूनां कुसुमाकरः। <br />
<br />
Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
<br />
वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
<br />
In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
<br />
वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
<br />
Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
<br />
This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
<br />
Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
<br />
तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
<br />
Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
<br />
== References ==<br />
<references /><br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=File:Six_Seasons_Drik_Panchang.jpg&diff=136008File:Six Seasons Drik Panchang.jpg2024-01-03T05:20:53Z<p>Fordharma: Courtesy: www.drikpanchang.com</p>
<hr />
<div>== Summary ==<br />
Courtesy: www.drikpanchang.com</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=136004Shad Rtus (षड् ऋतवः)2024-01-03T04:50:54Z<p>Fordharma: /* Classification of Seasons */</p>
<hr />
<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
<br />
To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
<br />
== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
<br />
* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
<br />
The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
<br />
There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. <ref>Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Shodhganga) Chapter 03, (p102).</ref><br />
<br />
Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. <ref>Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Shodhganga), Chapter 02, (pp. 75).</ref><br />
<br />
== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
<br />
Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. <ref name=":0">Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).</ref><br />
<br />
== Factors involved in formation of seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy (Varsha Rtu) and pre-winter (Hemanta Rtu). Generally, seasons are based on solar time in Western systems of time keeping. Bharatiya [[Kalamana (कालमानम्)|Kalamana]] or Indian system of time keeping considers nine ways to measure time. At least five factors influence the formation of seasons.<br />
<br />
# Axial tilt of the earth or obliquity<br />
# Earth's revolution around the sun<br />
# Angle of sun's radiation <br />
# Daylight period<br />
# Atmosphere<br />
<br />
=== Axial Tilt and Precession of Earth ===<br />
[[File:Axial-tilt.png|right|frameless]]<br />
Planetary bodies revolving around objects exhibit an axial tilt toward the object around which it orbits. [[Axial tilt]] refers to an imaginary axial line formed where a planet's vertical axis is tilted to a certain degree towards the ecliptic of the object it orbits (sun in the case of solar system). Also referred to as obliquity, in case of earth, it orbits the sun on a slant about 23.4 degrees. The red imaginary red line in the image is the Earth's axis. NASA's findings suggest that Uranus tilts almost 98 degrees in the solar system, and that most planets other than earth are also tilted, some more than the others. <br />
Seasons happen because Earth orbits the sun at an angle causing variable amounts of solar radiation to reach different parts of the planet.<br />
Due to axial tilt <br />
<br />
- the Northern and Southern Hemispheres experience opposite seasons at the same time<br />
<br />
- there is variation in the angle of sun's rays thereby affecting the amount of solar radiation received in any particular location<br />
<br />
- the number of daylight hours are different at different times of the year in different places on earth, thus longer days in summer and longer nights in winter<br />
<br />
Without axial tilt (or obliquity) day and night are not evenly divided on earth. Had earth's axis been perpendicular (no tilt) to its orbital plane around the Sun, all places on Earth would experience equal amounts of day and night (12 hours each) every day of the year. There would be no seasonal variability nor any way to measure time. <br />
<br />
Indian astronomers, the ancient seers,<ref>Dutta, Amartya. K. (2006) Aryabhata and Axial Rotation of Earth - Khagola (the celestial sphere). [https://www.ias.ac.in/article/fulltext/reso/011/04/0056-0074#:~:text=The%20sidereal%20day%20differes%20slightly,duration%20between%20two%20successive%20sunrises. Indian Academy of Sciences]</ref> however, went ahead to find the reason why the seasons changed over time. Even though the Earth's tilt is relatively stable over long periods of time, it does undergo a slight rocking or swaying motion called nutation (a nodding motion like a gyroscope). Earth's oblique axis is subject to a slight wobble (like a spinning top) which is causing its orientation to change over time. Known as Precession or [[Ayana (अयनम्)]] by Indian astronomers, this process is causing the date of the seasons to slowly change over a 25,800 year cycle. Indian astronomical treatises take into consideration, precession of the earth in the calculation of seasons and hence the system is called Sayana (Sa- along with, Ayana -precession) or tropical year. Precession is the reason for the difference between a sidereal and tropical year. The movement of the earth around the sun with constellations of stars (zodiac) as reference point where precession is not taken into consideration is called Nirayana (i.e., nir - without, ayana - precession) or Sidereal system. <br />
<br />
=== Earth's Revolution ===<br />
The axial tilt being largely constant (it changes over a long time period) the Earth's revolution around the sun brings about the exposure of different hemispheres being pointed towards the Sun. When the north pole is pointed towards the Sun, the northern hemisphere experiences summer and the southern hemisphere experiences winter. When the south pole is pointed towards the Sun, in the next six months the season is reversed. <br />
<br />
=== Angle of Sun's Radiation ===<br />
[[File:Solar radiation Credit - NASA.jpg|right|frameless]]<br />
Axial tilt of the earth results in there being a difference in how much sunlight reaches a given point on the earth's surface during the course of a year. The 23.5 degree tilt changes the angle of incident sunlight influencing the earth's temperatures thereby causing cold, heat or optimum levels of climatic conditions. The angle of Sun's radiation varies across locations at different latitudes. When the Sun's rays strike the Earth's surface near the equator, the incoming solar radiation is direct (nearly perpendicular). Hence solar radiation is concentrated over a smaller surface area, causing warmer temperatures. At higher latitudes, the angle of the impacting solar radiation is small causing the radiation to spread over a larger surface area and cooler temperatures. Latitudes play an important role in governing surface temperature. <ref>https://mynasadata.larc.nasa.gov/print/pdf/node/87</ref> <br />
<br />
=== Daylight hours ===<br />
One of the major differences in changing seasons is the length of the days and this is affected by the earth's tilt. The hemisphere tilted toward the sun receives more direct rays of sunlight as well as higher number of daylight hours than the hemisphere that is tilted away from the sun. Surface temperatures on an average are warmer at lower latitudes and cooler at higher latitudes even though higher latitudes have more daylight hours during the summer months.<ref>https://www.ces.fau.edu/nasa/module-3/why-does-temperature-vary/seasons.php</ref> <br />
<br />
=== Atmosphere ===<br />
Climatic and weather conditions also affect the seasonal changes apart from the above aspects. The Sun's energy input drives climate but the atmosphere also plays an important role. Refraction of light by the atmosphere influences its distribution over the surface of earth. Similarly heating is most intense near the equator, where sun's rays come down steeply. The patterns of heating further influence the heating and cooling of oceans thereby setting in climatic patterns. As heat diffuses through the layers of the atmosphere, it is also spread by atmospheric flows, by winds. Large scale air flows near the tropics and to the equator.<ref>https://pwg.gsfc.nasa.gov/stargaze/Sweather2.htm</ref> <br />
<br />
== Classification of Seasons ==<br />
Based on modern classification and depending on the latitudes seasons are classified into four. But in traditional Indian works and seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
<br />
वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
<br />
मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
<br />
शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Seasonal changes and Indian Culture ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are well elaborated in the plays of Kalidasa, Bhasa, etc.<br />
<br />
== Meaning of the names of the six seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
<br />
=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<blockquote>वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.</blockquote>That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
<br />
Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). <ref name=":0" /><br />
<br />
=== Summer season. Grishma Ritu ===<br />
<blockquote>शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)</blockquote>According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
<br />
Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) <ref name=":0" /><br />
<br />
=== Rainy season. Varsha Ritu ===<br />
<blockquote>नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)</blockquote>Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
<br />
Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
<br />
=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<blockquote>इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)</blockquote>Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
<br />
According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
<br />
The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु)<ref name=":0" /><br />
<br />
=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). <br />
<br />
The season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) <ref name=":0" /><br />
<br />
=== Winter season Shishira Ritu ===<br />
<blockquote>शिशिरं शृणारोः शम्नातेर्वा। </blockquote>The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) <ref name=":0" /><br />
<br />
== The Importance of Seasons. The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
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=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<blockquote>इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) </blockquote>Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<blockquote>तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) </blockquote>Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
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==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
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==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
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1. आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
<br />
2. अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
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3. जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
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Similarly -<br />
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4. तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
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5. सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
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6. रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
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This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
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=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<blockquote>प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। </blockquote>It is clear from this that the Yajna system is based on the seasons.<br />
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==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
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In spring - Navaratri (Ramanavami)<br />
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In summer - Harishayani Ekadashi<br />
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In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
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In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
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In Hemant - Kaal Bhairavashtami<br />
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In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
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In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<blockquote>वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) </blockquote>According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
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== Seasons - Human Personality ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<blockquote>दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
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योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥</blockquote>Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
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Some essential guidelines related to Ritucharya for a healthy life-<br />
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· Knowledge of consumables and non-consumables in a particular season.<br />
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· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
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· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
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· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
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Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle.<ref>Shri Anasuya Prasad Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</ref><br />
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== Vedic References of Seasons ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
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नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
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ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
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सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
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तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
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The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
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The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
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In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance:<br />
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ऋतूनां कुसुमाकरः। <br />
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Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
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वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
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In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
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वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
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Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
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This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
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Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
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तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
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Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
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== References ==<br />
<references /><br />
[[Category:Jyotisha]]<br />
[[Category:Ayurveda]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=136003Shad Rtus (षड् ऋतवः)2024-01-03T04:35:05Z<p>Fordharma: Added content</p>
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<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
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To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
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== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
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* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
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The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
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There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. [1]<br />
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Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. [2]<br />
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== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
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Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. [3]<br />
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== Factors involved in formation of seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy (Varsha Rtu) and pre-winter (Hemanta Rtu). Generally, seasons are based on solar time in Western systems of time keeping. Bharatiya [[Kalamana (कालमानम्)|Kalamana]] or Indian system of time keeping considers nine ways to measure time. At least five factors influence the formation of seasons.<br />
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# Axial tilt of the earth or obliquity<br />
# Earth's revolution around the sun<br />
# Angle of sun's radiation <br />
# Daylight period<br />
# Atmosphere<br />
<br />
=== Axial Tilt and Precession of Earth ===<br />
[[File:Axial-tilt.png|right|frameless]]<br />
Planetary bodies revolving around objects exhibit an axial tilt toward the object around which it orbits. [[Axial tilt]] refers to an imaginary axial line formed where a planet's vertical axis is tilted to a certain degree towards the ecliptic of the object it orbits (sun in the case of solar system). Also referred to as obliquity, in case of earth, it orbits the sun on a slant about 23.4 degrees. The red imaginary red line in the image is the Earth's axis. NASA's findings suggest that Uranus tilts almost 98 degrees in the solar system, and that most planets other than earth are also tilted, some more than the others. <br />
Seasons happen because Earth orbits the sun at an angle causing variable amounts of solar radiation to reach different parts of the planet.<br />
Due to axial tilt <br />
<br />
- the Northern and Southern Hemispheres experience opposite seasons at the same time<br />
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- there is variation in the angle of sun's rays thereby affecting the amount of solar radiation received in any particular location<br />
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- the number of daylight hours are different at different times of the year in different places on earth, thus longer days in summer and longer nights in winter<br />
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Without axial tilt (or obliquity) day and night are not evenly divided on earth. Had earth's axis been perpendicular (no tilt) to its orbital plane around the Sun, all places on Earth would experience equal amounts of day and night (12 hours each) every day of the year. There would be no seasonal variability nor any way to measure time. <br />
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Indian astronomers, the ancient seers,<ref>Dutta, Amartya. K. (2006) Aryabhata and Axial Rotation of Earth - Khagola (the celestial sphere). [https://www.ias.ac.in/article/fulltext/reso/011/04/0056-0074#:~:text=The%20sidereal%20day%20differes%20slightly,duration%20between%20two%20successive%20sunrises. Indian Academy of Sciences]</ref> however, went ahead to find the reason why the seasons changed over time. Even though the Earth's tilt is relatively stable over long periods of time, it does undergo a slight rocking or swaying motion called nutation (a nodding motion like a gyroscope). Earth's oblique axis is subject to a slight wobble (like a spinning top) which is causing its orientation to change over time. Known as Precession or [[Ayana (अयनम्)]] by Indian astronomers, this process is causing the date of the seasons to slowly change over a 25,800 year cycle. Indian astronomical treatises take into consideration, precession of the earth in the calculation of seasons and hence the system is called Sayana (Sa- along with, Ayana -precession) or tropical year. Precession is the reason for the difference between a sidereal and tropical year. The movement of the earth around the sun with constellations of stars (zodiac) as reference point where precession is not taken into consideration is called Nirayana (i.e., nir - without, ayana - precession) or Sidereal system. <br />
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=== Earth's Revolution ===<br />
The axial tilt being largely constant (it changes over a long time period) the Earth's revolution around the sun brings about the exposure of different hemispheres being pointed towards the Sun. When the north pole is pointed towards the Sun, the northern hemisphere experiences summer and the southern hemisphere experiences winter. When the south pole is pointed towards the Sun, in the next six months the season is reversed. <br />
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=== Angle of Sun's Radiation ===<br />
[[File:Solar radiation Credit - NASA.jpg|right|frameless]]<br />
Axial tilt of the earth results in there being a difference in how much sunlight reaches a given point on the earth's surface during the course of a year. The 23.5 degree tilt changes the angle of incident sunlight influencing the earth's temperatures thereby causing cold, heat or optimum levels of climatic conditions. The angle of Sun's radiation varies across locations at different latitudes. When the Sun's rays strike the Earth's surface near the equator, the incoming solar radiation is direct (nearly perpendicular). Hence solar radiation is concentrated over a smaller surface area, causing warmer temperatures. At higher latitudes, the angle of the impacting solar radiation is small causing the radiation to spread over a larger surface area and cooler temperatures. Latitudes play an important role in governing surface temperature. <ref>https://mynasadata.larc.nasa.gov/print/pdf/node/87</ref> <br />
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=== Daylight hours ===<br />
One of the major differences in changing seasons is the length of the days and this is affected by the earth's tilt. The hemisphere tilted toward the sun receives more direct rays of sunlight as well as higher number of daylight hours than the hemisphere that is tilted away from the sun. Surface temperatures on an average are warmer at lower latitudes and cooler at higher latitudes even though higher latitudes have more daylight hours during the summer months.<ref>https://www.ces.fau.edu/nasa/module-3/why-does-temperature-vary/seasons.php</ref> <br />
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=== Atmosphere ===<br />
Climatic and weather conditions also affect the seasonal changes apart from the above aspects. The Sun's energy input drives climate but the atmosphere also plays an important role. Refraction of light by the atmosphere influences its distribution over the surface of earth. Similarly heating is most intense near the equator, where sun's rays come down steeply. The patterns of heating further influence the heating and cooling of oceans thereby setting in climatic patterns. As heat diffuses through the layers of the atmosphere, it is also spread by atmospheric flows, by winds. Large scale air flows near the tropics and to the equator.<ref>https://pwg.gsfc.nasa.gov/stargaze/Sweather2.htm</ref> <br />
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== Classification of Seasons ==<br />
Seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
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वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
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मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
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शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Seasonal changes and Indian Culture ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are mentioned in the plays of Kalidasa, Bhasa, etc.<br />
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== Meaning of the names of the seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
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=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<br />
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वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.<br />
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That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
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Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). [3]<br />
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=== Summer season. Grishma Ritu ===<br />
शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)<br />
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According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
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Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) [3]<br />
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=== Rainy season. Varsha Ritu ===<br />
नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)<br />
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Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
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Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
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=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<br />
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इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)<br />
<br />
Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
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According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
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The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु) [3]<br />
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=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). Meaning, the season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) [3]<br />
<br />
=== Winter season Shishira Ritu ===<br />
शिशिरं शृणारोः शम्नातेर्वा। <br />
<br />
The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) [3]<br />
<br />
== The Importance of Seasons. The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
<br />
=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<br />
<br />
इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) <br />
<br />
Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<br />
<br />
तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) <br />
<br />
Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
<br />
==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
<br />
==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
<br />
1. आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
<br />
2. अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
<br />
3. जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
<br />
Similarly -<br />
<br />
4. तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
<br />
5. सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
<br />
6. रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
<br />
This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
<br />
=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<br />
<br />
प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। <br />
<br />
It is clear from this that the Yajna system is based on the seasons.<br />
<br />
==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
<br />
In spring - Navaratri (Ramanavami)<br />
<br />
In summer - Harishayani Ekadashi<br />
<br />
In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
<br />
In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
<br />
In Hemant - Kaal Bhairavashtami<br />
<br />
In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
<br />
In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<br />
<br />
वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) <br />
<br />
According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
<br />
== Seasonal fruits ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<br />
<br />
दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
<br />
योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥<br />
<br />
Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
<br />
Some essential guidelines related to Ritucharya for a healthy life-<br />
<br />
· Knowledge of consumables and non-consumables in a particular season.<br />
<br />
· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
<br />
· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
<br />
· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
<br />
Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle. [4]<br />
<br />
== Discussion ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
<br />
नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
<br />
ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
<br />
सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
<br />
तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
<br />
The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
<br />
The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
<br />
In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance:<br />
<br />
ऋतूनां कुसुमाकरः। <br />
<br />
Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
<br />
वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
<br />
In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
<br />
वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
<br />
Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
<br />
This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
<br />
Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
<br />
तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
<br />
Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
<br />
== Quote References ==<br />
7. ^ Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Research Ganges) Chapter 03, (p102).<br />
<br />
8. ^ Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Research Ganga), Chapter 02, (pp. 75).<br />
<br />
9. ↑ 3.03.13.23.33.43.5ड Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).<br />
<br />
10. ↑ Shri Anasuya Prasadji Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</div>Fordharmahttps://dharmawiki.org/index.php?title=File:Solar_radiation_Credit_-_NASA.jpg&diff=136002File:Solar radiation Credit - NASA.jpg2024-01-03T03:44:30Z<p>Fordharma: Courtesy: https://mynasadata.larc.nasa.gov/print/pdf/node/87</p>
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<div>== Summary ==<br />
Courtesy: https://mynasadata.larc.nasa.gov/print/pdf/node/87</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=136001Shad Rtus (षड् ऋतवः)2024-01-01T06:11:34Z<p>Fordharma: Adding content</p>
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<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
<br />
To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
<br />
== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
<br />
* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
<br />
The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
<br />
There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. [1]<br />
<br />
Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. [2]<br />
<br />
== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
<br />
Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. [3]<br />
<br />
== Factors involved in formation of seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy (Varsha Rtu) and pre-winter (Hemanta Rtu). Generally, seasons are based on solar time in Western systems of time keeping. Bharatiya [[Kalamana (कालमानम्)|Kalamana]] or Indian system of time keeping considers nine ways to measure time. At least five factors influence the formation of seasons.<br />
<br />
# Axial tilt of the earth or obliquity<br />
# Earth's revolution around the sun<br />
# Angle of sun's radiation <br />
# Daylight period<br />
# Atmosphere<br />
<br />
=== Axial Tilt and Precession of Earth ===<br />
[[File:Axial-tilt.png|right|frameless]]<br />
Planetary bodies revolving around objects exhibit an axial tilt toward the object around which it orbits. [[Axial tilt]] refers to an imaginary axial line formed where a planet's vertical axis is tilted to a certain degree towards the ecliptic of the object it orbits (sun in the case of solar system). Also referred to as obliquity, in case of earth, it orbits the sun on a slant about 23.4 degrees. The red imaginary red line in the image is the Earth's axis. NASA's findings suggest that Uranus tilts almost 98 degrees in the solar system, and that most planets other than earth are also tilted, some more than the others. <br />
Seasons happen because Earth orbits the sun at an angle causing variable amounts of solar radiation to reach different parts of the planet.<br />
Due to axial tilt <br />
<br />
- the Northern and Southern Hemispheres experience opposite seasons at the same time<br />
<br />
- there is variation in the angle of sun's rays thereby affecting the amount of solar radiation received in any particular location<br />
<br />
- the number of daylight hours are different at different times of the year in different places on earth, thus longer days in summer and longer nights in winter<br />
<br />
Without axial tilt (or obliquity) day and night are not evenly divided on earth. Had earth's axis been perpendicular (no tilt) to its orbital plane around the Sun, all places on Earth would experience equal amounts of day and night (12 hours each) every day of the year. There would be no seasonal variability nor any way to measure time. <br />
<br />
Indian astronomers, the ancient seers,<ref>Dutta, Amartya. K. (2006) Aryabhata and Axial Rotation of Earth - Khagola (the celestial sphere). [https://www.ias.ac.in/article/fulltext/reso/011/04/0056-0074#:~:text=The%20sidereal%20day%20differes%20slightly,duration%20between%20two%20successive%20sunrises. Indian Academy of Sciences]</ref> however, went ahead to find the reason why the seasons changed over time. Even though the Earth's tilt is relatively stable over long periods of time, it does undergo a slight rocking or swaying motion called nutation (a nodding motion like a gyroscope). Earth's oblique axis is subject to a slight wobble (like a spinning top) which is causing its orientation to change over time. Known as Precession or [[Ayana (अयनम्)]] by Indian astronomers, this process is causing the date of the seasons to slowly change over a 25,800 year cycle. Indian astronomical treatises take into consideration, precession of the earth in the calculation of seasons and hence the system is called Sayana (Sa- along with, Ayana -precession) or tropical year. Precession is the reason for the difference between a sidereal and tropical year. The movement of the earth around the sun with constellations of stars (zodiac) as reference point where precession is not taken into consideration is called Nirayana (i.e., nir - without, ayana - precession) or Sidereal system. <br />
<br />
=== Earth's Revolution ===<br />
The axial tilt being largely constant (it changes over a long time period) the Earth's revolution around the sun brings about the exposure of different hemispheres being pointed towards the Sun. When the north pole is pointed towards the Sun, the northern hemisphere experiences summer and the southern hemisphere experiences winter. When the south pole is pointed towards the Sun, in the next six months the season is reversed. <br />
<br />
=== Angle of Sun's Radiation ===<br />
Axial tilt of the earth results in there being a difference in how much sunlight reaches a given point on the earth's surface during the course of a year. The angle at which sun's radiation falls on the earth influences seasonal temperatures. <br />
<br />
== Classification of Seasons ==<br />
Seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
<br />
वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
<br />
मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
<br />
शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Seasonal changes and Indian Culture ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are mentioned in the plays of Kalidasa, Bhasa, etc.<br />
<br />
== Meaning of the names of the seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
<br />
=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<br />
<br />
वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.<br />
<br />
That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
<br />
Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). [3]<br />
<br />
=== Summer season. Grishma Ritu ===<br />
शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)<br />
<br />
According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
<br />
Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) [3]<br />
<br />
=== Rainy season. Varsha Ritu ===<br />
नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)<br />
<br />
Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
<br />
Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
<br />
=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<br />
<br />
इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)<br />
<br />
Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
<br />
According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
<br />
The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु) [3]<br />
<br />
=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). Meaning, the season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) [3]<br />
<br />
=== Winter season Shishira Ritu ===<br />
शिशिरं शृणारोः शम्नातेर्वा। <br />
<br />
The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) [3]<br />
<br />
== The Importance of Seasons. The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
<br />
=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<br />
<br />
इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) <br />
<br />
Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<br />
<br />
तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) <br />
<br />
Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
<br />
==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
<br />
==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
<br />
1. आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
<br />
2. अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
<br />
3. जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
<br />
Similarly -<br />
<br />
4. तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
<br />
5. सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
<br />
6. रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
<br />
This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
<br />
=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<br />
<br />
प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। <br />
<br />
It is clear from this that the Yajna system is based on the seasons.<br />
<br />
==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
<br />
In spring - Navaratri (Ramanavami)<br />
<br />
In summer - Harishayani Ekadashi<br />
<br />
In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
<br />
In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
<br />
In Hemant - Kaal Bhairavashtami<br />
<br />
In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
<br />
In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<br />
<br />
वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) <br />
<br />
According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
<br />
== Seasonal fruits ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<br />
<br />
दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
<br />
योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥<br />
<br />
Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
<br />
Some essential guidelines related to Ritucharya for a healthy life-<br />
<br />
· Knowledge of consumables and non-consumables in a particular season.<br />
<br />
· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
<br />
· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
<br />
· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
<br />
Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle. [4]<br />
<br />
== Discussion ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
<br />
नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
<br />
ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
<br />
सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
<br />
तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
<br />
The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
<br />
The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
<br />
In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance:<br />
<br />
ऋतूनां कुसुमाकरः। <br />
<br />
Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
<br />
वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
<br />
In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
<br />
वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
<br />
Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
<br />
This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
<br />
Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
<br />
तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
<br />
Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
<br />
== Quote References ==<br />
7. ^ Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Research Ganges) Chapter 03, (p102).<br />
<br />
8. ^ Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Research Ganga), Chapter 02, (pp. 75).<br />
<br />
9. ↑ 3.03.13.23.33.43.5ड Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).<br />
<br />
10. ↑ Shri Anasuya Prasadji Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</div>Fordharmahttps://dharmawiki.org/index.php?title=File:Axial-tilt.png&diff=136000File:Axial-tilt.png2023-12-28T03:11:12Z<p>Fordharma: Courtesy: timeanddate.com</p>
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<div>== Summary ==<br />
Courtesy: timeanddate.com</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=135999Shad Rtus (षड् ऋतवः)2023-12-27T17:26:04Z<p>Fordharma: /* Meaning of the names of the seasons */</p>
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<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
<br />
To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
<br />
== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
<br />
* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
<br />
The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
<br />
There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. [1]<br />
<br />
Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. [2]<br />
<br />
== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
<br />
Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. [3]<br />
<br />
== Seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy and pre-winter. Indian Astronomical treatises take into consideration, the Precession or Ayana movements of the earth in the calculation of seasons and hence the system is called Sayana (Sa -with, Ayana -precession). Ayana is the movement of the earth about its vertically tilted axis due to which the earth wobbles like a spinning top. The movement of the earth around the sun with constellations of stars (zodiac) as reference point and where precession is not considered is called Nirayana (i.e., nir - without, ayana - precession) calculation.<br />
<br />
Seasons primarily occur due to the earth's tilt on its axis relative to the orbital (ecliptic) plane, the invisible line on which most objects in the solar system orbit the sun. <br />
<br />
== Classification of Seasons ==<br />
Seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
<br />
वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
<br />
मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
<br />
शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Causes of seasonal changes ==<br />
The reason for the change of seasons is the revolution of the Earth around the Sun and the axial tilt of the Earth. The Earth's D rotational axis forms an angle of about 66.5 ° to the plane formed by its orbital path, causing one of the northern or southern hemispheres to be tilted towards the Sun. This inclination varies at different times of the year due to the orbit around the Sun, creating an annual cycle of fluctuations in day and night sunlight periods. This is the root cause of seasonal changes.<br />
<br />
== Seasonal changes and Indian culture. ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are mentioned in the plays of Kalidasa, Bhasa, etc.<br />
<br />
== Meaning of the names of the seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<blockquote>अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥</blockquote><br />
<br />
=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<br />
<br />
वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.<br />
<br />
That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
<br />
Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). [3]<br />
<br />
=== Summer season. Grishma Ritu ===<br />
शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)<br />
<br />
According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
<br />
Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) [3]<br />
<br />
=== Rainy season. Varsha Ritu ===<br />
नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)<br />
<br />
Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
<br />
Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
<br />
=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<br />
<br />
इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)<br />
<br />
Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
<br />
According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
<br />
The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु) [3]<br />
<br />
=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). Meaning, the season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) [3]<br />
<br />
=== Winter season Shishira Ritu ===<br />
शिशिरं शृणारोः शम्नातेर्वा। <br />
<br />
The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) [3]<br />
<br />
== The Importance of Seasons. The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
<br />
=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<br />
<br />
इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) <br />
<br />
Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<br />
<br />
तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) <br />
<br />
Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
<br />
==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
<br />
==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
<br />
1. आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
<br />
2. अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
<br />
3. जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
<br />
Similarly -<br />
<br />
4. तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
<br />
5. सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
<br />
6. रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
<br />
This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
<br />
=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<br />
<br />
प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। <br />
<br />
It is clear from this that the Yajna system is based on the seasons.<br />
<br />
==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
<br />
In spring - Navaratri (Ramanavami)<br />
<br />
In summer - Harishayani Ekadashi<br />
<br />
In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
<br />
In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
<br />
In Hemant - Kaal Bhairavashtami<br />
<br />
In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
<br />
In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<br />
<br />
वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) <br />
<br />
According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
<br />
== Seasonal fruits ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<br />
<br />
दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
<br />
योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥<br />
<br />
Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
<br />
Some essential guidelines related to Ritucharya for a healthy life-<br />
<br />
· Knowledge of consumables and non-consumables in a particular season.<br />
<br />
· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
<br />
· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
<br />
· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
<br />
Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle. [4]<br />
<br />
== Discussion ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
<br />
नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
<br />
ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
<br />
सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
<br />
तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
<br />
The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
<br />
The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
<br />
In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance:<br />
<br />
ऋतूनां कुसुमाकरः। <br />
<br />
Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
<br />
वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
<br />
In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
<br />
वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
<br />
Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
<br />
This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
<br />
Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
<br />
तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
<br />
Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
<br />
== Quote References ==<br />
7. ^ Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Research Ganges) Chapter 03, (p102).<br />
<br />
8. ^ Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Research Ganga), Chapter 02, (pp. 75).<br />
<br />
9. ↑ 3.03.13.23.33.43.5ड Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).<br />
<br />
10. ↑ Shri Anasuya Prasadji Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</div>Fordharmahttps://dharmawiki.org/index.php?title=Shad_Rtus_(%E0%A4%B7%E0%A4%A1%E0%A5%8D_%E0%A4%8B%E0%A4%A4%E0%A4%B5%E0%A4%83)&diff=135998Shad Rtus (षड् ऋतवः)2023-12-27T17:24:20Z<p>Fordharma: Six Seasons article in English</p>
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<div>Seasons in the Indian sub-continent are six in number, referred to as Shad Rtus (Samskrit: षड् ऋतवः). Seasons are related to the movement of the earth around the sun. Seasons are cyclical and refer to the time period known by special climatic conditions. As the sun travels in the ecliptic, the seasons change. There are six seasons discussed in Indian traditions and each season consists of two months. Vasanta Sampat (Spring equinox) marks the beginning of the spring season and Sharat Sampat (Autumn equinox) marks the beginning of the autumn season. Sun’s entry into the Sayana Makara rashi or Capricorn zodiac (Winter Solstice), called Uttarayana marks the beginning of the winter season, and entry into the Sayana Karka rashi or Cancer zodiac (Summer Solstice) called Dakshinayana marks the beginning of the rainy season. <br />
<br />
To read this article in Hindi, click [[Six Seasons (छह ऋतुएँ)|'''Six Seasons (छह ऋतुएँ)''']]<br />
<br />
== Introduction ==<br />
The rishis have preserved the entire natural heat and cold cyclic periods in one year, dividing the year into two by the difference in the movements of the sun and the moon, called Ayana. They are two ayanas - Uttarayana and Dakshinayana. In Uttarayana, the night is short and the day is long, and in Dakshinayana, the day is short and the night is long. Each of these solstices is subdivided into three divisions, called Rtus or seasons. The six main seasons in Bharatiya time reckoning are <br />
<br />
* Uttarayana - winter, spring, and summer <br />
* Dakshinayana - rainy, autumn, and winter <br />
<br />
The heat of the sun reaches the earth through light and the radiation provided by the sun is the main cause of heat and cold. When we experience more heat in the sun’s radiation, we call it summer, and when we experience less, we call it autumn.<br />
<br />
There are two types of movements of the earth, the first is the diurnal movement and the second is the annual movement. According to the diurnal motion, the earth continuously rotates on its axis from west to east, causing days and nights, and according to the annual motion, the earth continuously rotates on its axis, completing one revolution of the sun in a year, causing the formation and change of seasons. [1]<br />
<br />
Due to the Earth's annual rotation, daily rotation, and tilt on its axis, the Earth does not experience the same weather throughout the year. Depending on the location on earth it is hot, cold, or rainy. Seasons change in every part of the earth. If seasons did not change, perhaps life on earth would not have been possible. The part of the Earth where the days are longer receives heat for a longer period from the Sun and thus that place is hot. Where days are shorter, heat is received from the sun for a shorter period. Therefore, it is cold in that particular place. [2]<br />
<br />
== Definition ==<br />
इयर्ति गच्छति अशोक-पुष्पविकासान् साधारणलिङ्गमिति वसन्तादिकालविशेषऋतुः। <br />
<br />
Synonyms of Rtu found in various texts include Kaala, Beejam, Saterakam, Samayam, and Maasadvayatmaka kala. [3]<br />
<br />
== Seasons ==<br />
Many countries reckon four seasons, namely, spring, summer, fall and winter each having three months. Indian system of time reckoning has two additional seasons, rainy and pre-winter. Indian Astronomical treatises take into consideration, the Precession or Ayana movements of the earth in the calculation of seasons and hence the system is called Sayana (Sa -with, Ayana -precession). Ayana is the movement of the earth about its vertically tilted axis due to which the earth wobbles like a spinning top. The movement of the earth around the sun with constellations of stars (zodiac) as reference point and where precession is not considered is called Nirayana (i.e., nir - without, ayana - precession) calculation.<br />
<br />
Seasons primarily occur due to the earth's tilt on its axis relative to the orbital (ecliptic) plane, the invisible line on which most objects in the solar system orbit the sun. <br />
<br />
== Classification of Seasons ==<br />
Seasons are classified into six types as follows<blockquote>मृगादिराशिद्वयभानुभोगात् षडर्तवः स्युः शिशिरो वसन्तः। ग्रीष्मश्च वर्षाश्च शरच्च तदवत् हेमन्त नामा कथितोऽपि षष्ठः॥(बृह०अवक०)<br />
<br />
वसन्तो ग्रीष्मसंज्ञश्च ततो वर्षा ततः शरत् । हेमन्तः शिशिरश्चैव षडेते ऋतवः स्मृताः॥<br />
<br />
मीनमेषगते सूर्ये वसन्तः परिकीर्तितः। वृषभे मिथुने ग्रीष्मो वर्षाः सिंहेथ कर्कटे॥<br />
<br />
शरत्कन्यातूलयोश्च हेमंतो वृश्चिके धनौ। शिशिरो मकरे कुंभे षडेवमृतवः स्मृतः॥(ज्योतिर्मयूखः) (Jyotirmayukh)</blockquote>Meaning: Sayana Capricorn - Aquarius make up the winter season, Pisces-Aries the spring season, Taurus-Gemini the summer season, Cancer- Leo includes the rainy season, Virgo-Libra include the autumn season, and Scorpio-Sagittarius make up the winter season. An illustrative table of the six seasons according to various systems are summarized below.<br />
{| class="wikitable"<br />
!'''Indian''' <br />
<br />
'''Seasons''' <br />
<br />
'''(ऋतु)'''<br />
!'''Solar Month''' <br />
<br />
'''(सौर मास)'''<br />
!'''Lunar Month''' <br />
<br />
'''(चान्द्रमास)'''<br />
!'''Vaidik Month''' <br />
'''(वैदिक मास)'''<br />
!'''Gregorian Month''' <br />
<br />
'''(ग्रेगरियन मास)'''<br />
!Western <br />
Seasons<br />
|-<br />
|'''वसन्त''' <br />
<br />
(Spring)<br />
|Pisces (मीन)<br />
<br />
Aries (मेष)<br />
|Chaitra (चैत्र)<br />
<br />
Vaishakha (वैशाख) <br />
|Madhu (मधु) <br />
Madhava ( माधव)<br />
|March (मार्च)<br />
<br />
April (अप्रैल)<br />
|Spring<br />
|-<br />
|'''ग्रीष्म''' <br />
<br />
(Summer)<br />
|Taurus (वृष)<br />
<br />
Gemini (मिथुन)<br />
|Jyeshta (ज्येष्ठ)<br />
<br />
Ashadha (आषाढ)<br />
|Shukra (शुक्र)<br />
Shuchi (शुचि)<br />
|May (मई)<br />
<br />
June (जून)<br />
|Summer<br />
|-<br />
|'''वर्षा''' <br />
<br />
(Rainy)<br />
|Cancer (कर्क)<br />
<br />
Leo (सिंह)<br />
|Shravana (श्रावण)<br />
<br />
Bhadrapada (भाद्रपद) )<br />
|Nabha (नभः)<br />
Nabhasya (नभस्य)<br />
|July (जुलाई)<br />
<br />
August (अगस्त)<br />
| -<br />
|-<br />
|'''शरद्''' <br />
<br />
(Autumn)<br />
|Virgo (कन्या)<br />
<br />
Libra (तुला)<br />
|Ashvin (आश्विन)<br />
<br />
Kartika (कार्तिक) (वैदिक )<br />
|Ishu (इष)<br />
Urja (ऊर्ज)<br />
|September (सितम्बर)<br />
<br />
October (अक्टूबर) <br />
|Autumn<br />
|-<br />
|'''हेमन्त''' <br />
<br />
(pre-Winter)<br />
|Scorpio (वृश्चिक)<br />
<br />
Saggitarius (धनु)<br />
|Margashira (मार्गशीर्ष)<br />
<br />
Paushya (पौष)<br />
|Sahaha (सहः) <br />
Sahasya (सहस्य)<br />
|November (नवम्बर)<br />
<br />
December (दिसम्बर)<br />
| -<br />
|-<br />
|'''शिशिर''' <br />
<br />
(Winter)<br />
|Capricorn (मकर)<br />
<br />
Aquarius (कुंभ)<br />
|Magha (माघ)<br />
<br />
Phalguna (फाल्गुन)<br />
|Tapa (तपः)<br />
Tapasya (तपस्य)<br />
|January (जनवरी)<br />
<br />
February (फरवरी)<br />
|Winter<br />
|}<br />
<br />
== Causes of seasonal changes ==<br />
The reason for the change of seasons is the revolution of the Earth around the Sun and the axial tilt of the Earth. The Earth's D rotational axis forms an angle of about 66.5 ° to the plane formed by its orbital path, causing one of the northern or southern hemispheres to be tilted towards the Sun. This inclination varies at different times of the year due to the orbit around the Sun, creating an annual cycle of fluctuations in day and night sunlight periods. This is the root cause of seasonal changes.<br />
<br />
== Seasonal changes and Indian culture. ==<br />
Earth's movements lead to seasonal changes, seasonal changes lead to various cultural events. Through cultural programs, our life is enlivened with fun and frolic. Dramas play a major role in the conduct of cultural events, as the plays are enacted on religious festivals. Seasonal activities are mentioned in the plays of Kalidasa, Bhasa, etc.<br />
<br />
== Meaning of the names of the seasons ==<br />
Ancient texts describe the outcome of things according to the seasons. Every animal, tree, creeper, etc. is influenced by seasons.<br />
<br />
=== अर्द्धरात्रं शरत्कालो हेमन्तश्च प्रभातकः । पूर्व्वाह्णश्च वसन्तः स्यात् मध्याह्नो ग्रीष्म एव च ॥ प्रावृडरूपोऽपराह्णः स्यात् प्रदोषः शिशिरः स्मृतः॥ ===<br />
<br />
=== Spring season - Vasanta Ritu ===<br />
Madhu and Madhava are the two seasons included in Vasanta ritu and derived from the word Madhu meaning honey, a kind of essence. It intoxicates trees, creepers and animals. The season in which this juice is released is called Vasanta or spring. Therefore, it is seen that in this season, even without rain, trees, plants and flowers bloom and there is madana-vikara in animals. Therefore, Ksheera Swami has said -<br />
<br />
वसन्त्यस्मिन् सुखम् । Happiness (is enjoyed) in spring.<br />
<br />
That is, in which animals live happily. The conclusion is that the season in which joy and sweetness abound is called spring.<br />
<br />
Synonyms for spring are Idhmah (इध्मः), Isshya, (इष्यः) Rituraj (ऋतुराजः), Kanta (कान्तः), Kamsakh, (कामसखः) Kusumakar (कुसुमाकरः), Pikabandhava (पिकबान्धवः), Pikananda (पिकानन्दः), Pushpakala (पुष्पकालः), Pushyamasa (पुष्यमासः), Pushpasamaya (पुष्पसमयः), Pushpasarana (पुष्पसारणः), Balanka, (बलाङ्कः) Balankaka (बलाङ्ककः), Balanga (बलाङ्गः), Vasanta, (वसन्तः) and Surabhi (सुरभिः). [3]<br />
<br />
=== Summer season. Grishma Ritu ===<br />
शुक्रः शोचतेः। शुचिः शोचतेर्ज्वलित कर्मणः॥ (Nirukta 2. 5. 14)<br />
<br />
According to this etymology, the words Shukra and Shuchi are derived from Shuch Dhatu. Shuch means to burn or dry. The season in which the earth's juice (water) dries up or burns up is called summer.<br />
<br />
Synonyms for the summer season include Akhor (आखोरः), Ushna (उष्णः), Ushnaka (उष्णकः), Ushnakala (उष्णकालः),Ushnagamana (उष्णागमः), Ushnopagama (उष्णोपगमः), Ushmaka (ऊष्मकः), Ushman (ऊष्मा(अन्), Ushmagama (उष्मागमः), Ushmayana (ऊष्मायणः), Grishma (ग्रीष्मः), Dharma (घर्मः), Tapa (तपः), Tapartu (तपर्तु), Tapasamaya (तपसमयः), Tapana (तापनः), Dinadha (दिनाघः), Padma (पद्मः) and Shuchi (शुचिः) [3]<br />
<br />
=== Rainy season. Varsha Ritu ===<br />
नभ आदित्यो भवति। नेता रसानाम् । नेता भासाम् । ज्योतिषां प्रणयः, अपि वा मन एव स्याद्विपरीतः। न न भातीति वा॥ (Nirukta 2. 4. 14)<br />
<br />
Meaning: Nabha means Aditya. The period when the sun is not fully illuminated is called Nabhas. In essence, it means the substance by which essence (juice), or water, is delivered.<br />
<br />
Synonyms for the rainy season include Abdakalah (अब्दकालः), Kalokshi (कालोक्षी(इन्), Kshari (क्षरी(इन्), Ghanagamah (घनागमः), Jaladharamalakalah (जलधरमालाकालः), Jalarnavah (जलार्णवः), Tapatyaah (तपात्ययः), Pravrit (प्रावृट् (ष्)), Pravrisha, (प्रावृषा) Meghakalagamah (मेघकालागमः), Varisha (वरिषाः(स्त्री०ब०)), Varshartu (वर्षर्तुः), Varsha (वर्षा), Varshakalah (वर्षाकालः), Varsha (वर्षाः(स्त्री०ब०)), and Varshi (वार्षी)।<br />
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=== Autumn. Sharad Ritu ===<br />
Although both the words ish (इष्) and urj (ऊर्ज्) have the same meaning as anna (अन्न) in the Nirukta, has written in the nirukta vivrutti as follows:<br />
<br />
इषम् अन्नम् ऊर्जम् पयोघृतादिरूपं रसं च॥(निरुक्तविवृत्ति)<br />
<br />
Isha (इष्) means food (अन्नम्) and Urja (ऊर्ज्) means milk, ghee, etc. From these words, ish and urj, are derived isha and urja. The season in which food and milk are in a state of paripaaka or perfected in essence (in the sense of maturity, ripened) is called Sharad.<br />
<br />
शरच्छृता अस्यामोषधयो भवन्ति, शीर्णा आप इति। (Nirukta 4. 4. 25)<br />
<br />
According to the above etymology, it is also proved that the season in which the herbs (crops) ripen and the water (leaving behind the dirt) becomes dry, i.e., becomes clean, is called the autumn season.<br />
<br />
The synonyms for the autumn season are Kalaprabhata (कालप्रभातः), Ghananta (घनान्तः), Ghanatya (घनात्ययः), Pravridatya (प्रावृडत्ययः), Meghanta (मेघान्तः), Varshavasanam (वर्षावसानम्), Sharat (शरत् (द्)) or Sharad, Sharada (शरदा) and Sharad ritu (शरद् ऋतु) [3]<br />
<br />
=== Hemant season Hemanta Ritu ===<br />
The word Sahasa (सहस्) is expressed as strength (बल) in the Nighantu. For to endure is, alternatively, an act of strength. The words saha (सहाः) and sahasya (सहस्य) are derived from the word sahasa (सहस्). Meaning, the season in which strength is increased by the use of food grains is called Hemanta. It is a clear fact that food and drink offer more rigor and health in Hemanta than in other seasons and the working capacity of animals is also increased in Hemanta.<br />
<br />
Synonyms for the Hemanta season are Tharamsaha (ऊष्मसहः), Prashala (childbirth) प्रशलः (प्रसवः), Praaleya (प्रालेयः), Raudra (रौद्रः), Lodhra (लोध्रः), Sharadanta (शरदन्तः), Sharadatya (शरदत्ययः), Himagama (हिमागमः), Hemanta (हेमन्तः), Haimana (हैमनः), and Haimanta (हैमन्तः) [3]<br />
<br />
=== Winter season Shishira Ritu ===<br />
शिशिरं शृणारोः शम्नातेर्वा। <br />
<br />
The word tapas is made of the dhatu तपस् (tapas) used in the sense of सन्तापे (santape) meaning suffer, afflicted, and performing penance. The understanding is that the season in which the leaves of the tree fall after (previous) ripening due to the increase in temperature is called Shishira. शीर्यन्ते पर्णानि अस्मिन्निति शिशिरः। meaning withering out or falling off of worn out leaves is another etymological derivation of Shishira. <br />
<br />
Synonyms for the winter season are vibration (कम्पनः), kottana (कोटनः), kodan (कोडनः), tapa (as) तपः(अस्), tuhinartu (तुहिनर्तुः), Shishir (शिशिरः), shita (शीतः), shikha (शैखः) Shaishirah (शैशिरः), Shaishah (शैषः), Saishah (सैषः), and Himkutah (हिमकूटः) [3]<br />
<br />
== The Importance of Seasons. The Importance of Seasons ==<br />
The relationship of the seasons with human life is well established in ancient texts which reveal the significance and connections. Some of these texts include:<br />
<br />
=== Ayurveda and the seasons ===<br />
In Ayurveda, seasons are directly related to tridoshas (vata, pitta, kapha), rasa, rutucharya and rutus and gunatraya etc.<br />
<br />
==== Tridoshas and Seasons ====<br />
Vata, pitta, and kapha - these three doshas are of great importance in Ayurveda. Tridoshas are the cause of all kinds of diseases. As the Sushruta Samhita states:<br />
<br />
इह तु वर्षाशरद्धेमन्त वसन्तग्रीष्म प्रावृषः ऋतवो भवन्ति दोषोपचय प्रकोपोपशमनिमित्तम् ।(सु०स्था० ६/१०) <br />
<br />
Meaning the accumulation, outbreak, and remission of tridoshas occur according to the seasons as per Sushruta.<br />
<br />
==== Rasa and Seasons ====<br />
In Ayurveda, medicines are made from plants. The power to cure diseases in plants comes from the essence contained therein. Rasa is obtained due (to changes occurring) to time. The proportions of Rasa formed in plants depends on the seasonal variations of sunlight, air, and water etc. The importance of the seasons, is thus best explained by an Ayurvedic perspective of rasa. As stated in the Ashtangarhyudaya -<br />
<br />
तस्मिन् ह्यत्यर्थतीक्ष्णौष्णरुक्षमार्गस्वभावतः। आदित्यपवनाः सौम्यान्क्षपयन्ति गुणान्भुवः॥<br />
<br />
तिक्तः कषायः कटुको बलिनोऽत्र रसाः क्रमात् । तस्मादादानमाग्नेय ...।<br />
<br />
....ऋतवो दक्षिणायनम् ।<br />
<br />
वर्षादयो विसर्गश्च यद्बलं विसृजत्ययम् । सौम्यत्वादत्र सोमो हि बलवान् हीयते रविः।(सूत्रस्थान अ०३/३-७) <br />
<br />
Hence, in the आदानकाल or receiving periods of time (winter, spring, summer), तिक्त, कषाय, कटुरस or the Tikta (bitter), Kashaya (astringent) and Katu (pungent) rasas are enhanced. During the विसर्गकाल, or shedding time periods (Varsha, Sharad, Hemanta) viscous लवण, आम्ल, मधुररस or salty, sour, sweet rasas are enhanced and the other rasas are depleted.<br />
<br />
==== Rtucharya (Seasonal Regimen) ====<br />
Ayurvedic science also gives a complete description of what activities have to be carried out in each season, what to eat in which month, and what to eat and drink under the broad heading of Rutucharya. The body is healthy and disease-free if it behaves following the system of seasonal changes.<br />
<br />
==== Seasons and Three Gunas or qualities ====<br />
Sattva, rajas, and tamas are the three qualities well-studied by the Acharyas in the tradition of Indian Darshanas. According to them, all worldly systems function following these three qualities. Vata, Pitta, and Kapha are the three gunas in Ayurveda. The entire medical science of Ayurveda is dependent on these three. The Darshanic qualities of sattva, rajas, tamas and vata, pitta, kapha of Ayurveda are closely associated with the seasons. Sattva, rajas, tamas and vata, pitta, kapha are always present in the body of living beings each being enhanced by depressing the other two qualities. The outburst of sattva by depressing rajas and tamas, and the same is seen in the case of vata, pitta, kapha where the outburst of one guna happens by depressing the other two. As stated about the origins of Vata Pitta and Kapha:<br />
<br />
1. आकाशवायुभ्यां वातः – Vata is generated from the sky and the air.<br />
<br />
2. अग्निजलाभ्यां पित्तम् – Pitta originates from fire and water.<br />
<br />
3. जलपृथिवीभ्यां कफः – Kapha is from water and earth.<br />
<br />
Similarly -<br />
<br />
4. तमोबहुला पृथ्वी - The earth is rich in tamoguna.<br />
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5. सत्त्वबहुलं पित्तम् - Pitta is rich in sattva qualities.<br />
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6. रजोबहुलं वायुः - Vayu is rich in rajoguna.<br />
<br />
This proves the similarity of Kapha with Tamaguna, Pitta with Sattvaguna, and Vata with Rajoguna.<br />
<br />
=== Dharmashastra and Seasons ===<br />
From the Dharma point of view, both Yajna-Vidhana and Vratha-Vidhana are closely related to the seasons. Such as -<br />
<br />
==== Rituals and seasons ====<br />
Yajnas have been arranged according to the seasons. Which yajna should be performed in which season is largely ascertained in these texts. A large tradition of Rituyagas is found in Vedic literature.<br />
<br />
The six seasons have also been legislated by modifying the pranatva of the Rituyagas -<br />
<br />
प्राणा वै ऋतुयाजाः ….षड् ऋतुनेति यजन्ति। <br />
<br />
It is clear from this that the Yajna system is based on the seasons.<br />
<br />
==== Vrat and Seasons ====<br />
In India, the tradition of fasts and festivals is widespread. The arrangement of festivals and fasts is also according to the seasons. Fasting and related dharmic activities are closely related to each other. Vratas being a part of Dharmashastra are many but the ones depending on the seasons are as follows:<br />
<br />
In spring - Navaratri (Ramanavami)<br />
<br />
In summer - Harishayani Ekadashi<br />
<br />
In the rain - Nag Panchami, Shravani, Krishna Janmashtami<br />
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In Sharad - Shardiya Navratri, (Dussehra), Deepawali, Hariprabodhini Ekadashi<br />
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In Hemant - Kaal Bhairavashtami<br />
<br />
In Shishir - Makar Sankranti, Basant Panchami, Mahashivratri, Holikotsav<br />
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In this way, the relationship of the seasons with Ayurveda Shastra and Dharma Shastra as well as other texts is seen. Hence, human life has a special relationship with seasons. Seasons are of great importance in other aspects along with the world.<br />
<br />
वसन्तो ग्रीष्मो वर्षा। ते देवाऽऋतवः शरद्धेमन्तः शिशिरस्ते पितरः॥(शतपथ ब्राह्मण) <br />
<br />
According to the above verse, spring, summer, and rainy seasons are the three divine seasons and Sharad, Hemant and Shishir are the seasons of the ancestors. Hence, appropriate actions are to be undertaken for auspicious results during these seasons.<br />
<br />
== Seasonal fruits ==<br />
There are six seasons: summer when sun is in Taurus and Gemini, rainy season with sun in Cancer and Leo, autumn when sun is in Virgo and Libra, autumn when the sun is in Scorpio and Sagittarius, winter when sun is in Capricorn and Aquarius and spring in the sun of Pisces and Aries.<br />
<br />
दीर्घायुर्धनिको वसन्तसमये जातः सुगन्धप्रियो। ग्रीष्मर्तौ घनतोयसेव्यचतुरो भोगी कृशाङ्गः सुधीः॥<br />
<br />
क्षारक्षीरकटुप्रियः सुवचनो वर्षर्तुजः स्वच्छधीः। पुण्यात्मा सुमुखः सुखी यदि शरत्कालोद्भवः कामुकः॥<br />
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योगीकृशाङ्गः कृषकश्च भोगी हेमन्तकालप्रभवः समर्थः। स्नानक्रियादानरतः स्वधर्मी मानी यशस्वी शिशिरर्तुजः स्यात्॥<br />
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Meaning - The person born in the spring season is long-lived, rich, and likes fragrances. One born in the summer season is clever, enjoys pleasurable things, lean-bodied, and erudite. A person born in the rainy season likes salty and bitter-tasting things and milk, steady minded, and is capable of talking sweetly with others. A person born in autumn is pious, talks lovingly, is happy, and lustful; a person born in the pre-winter seasons (Hemanta) is a yogi, lean-bodied, an agriculturist, prosperous, and a capable man. A person born in the winter months follows his dharmas, regularly bathes (in rivers and tirthas) gives charity, honourable and successful.<br />
<br />
== Healthy lifestyle and diet ==<br />
It is better to prevent the disease than to treat it. Good observances including seasonal regimens, day and night routines, help in disease prevention. Health is always desired by the best of men, therefore, by regular practice of the three healthy observances described in Ayurveda, a man can always be healthy. The rishis have integrated the entire period of natural cold and heat in one year in the form of seasons. Ayurveda considers these six seasons for the accumulation (Sanchay), aggravation (prakop), and remission (upashaman) of doshas.<br />
<br />
Some essential guidelines related to Ritucharya for a healthy life-<br />
<br />
· Knowledge of consumables and non-consumables in a particular season.<br />
<br />
· Knowledge of seasons and intercalary period (Ritu-sandhikaal) of time<br />
<br />
· Knowledge of foods to be consumed at the beginning and end of the seasons.<br />
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· Knowledge of seasonally favorable rasas and the related foods to be consumed.<br />
<br />
Knowledge of the seasons related to spring, summer, rainy, autumn, pre-winter and winter seasons is helpful in leading a healthy life and lifestyle. [4]<br />
<br />
== Discussion ==<br />
मधुश्च मधवश्च वासन्तिकावृतू। (यजु० १३/२५)<br />
<br />
शुक्रश्च शुचिश्च ग्रैष्मावृतू। (यजु०१४/०६)<br />
<br />
नभश्च नभस्यश्च वार्षिकावृतू। (यजु०१४/१५)<br />
<br />
ईषश्चोर्जश्च शारदावृतू। (यजु० १४/१६)<br />
<br />
सहश्च सहस्यश्च हैमान्तिकावृतू। (यजु० १४/२७)<br />
<br />
तपश्च तपस्यश्च शैशिरावृतू। ( यजु० १५/५७)<br />
<br />
The Taittiriya Samhita also describes these seasons in sequence and even today these seasons are prevalent in the world during these months.<br />
<br />
The Brahma Purana describes the origin of the world by Brahma in the spring, in the month of Chaitra.<br />
<br />
चैत्रे मासि जगति ब्रह्मा ससर्ज प्रथमेऽहनि। शुक्ले पक्षे समग्रन्तु तदा सूर्योदये सति॥ प्रवर्तयामास तदा कालस्य गणनामपि। ग्रहान् राशीनृतून् मासान्वत्सरान् वत्सराधिपान् ॥ <br />
<br />
In the Bhagavad-gita, Maharshi Vyasa describes the primacy of Kusumakar Vasanta by introducing its divine significance:<br />
<br />
ऋतूनां कुसुमाकरः। <br />
<br />
Consideration of spring as the beginning of the year is still prevalent today. The calendar starts from spring and Chaitra Pratipada marks the beginning of the new year. Vasanta is considered to be the King of Ritus and Sharadrutu is considered to be the mother of the Vaidyas in Ayurveda.<br />
<br />
वैद्यानां शारदी माता पिता तु कुसुमाकरः। <br />
<br />
In the Shatapatha Brahmana, it is written about the seasons as follows:<br />
<br />
वसंतो ग्रीष्मो वर्षाः। ते देवा ऋतवः। शरद्धेमंतः शिशिरस्ते पितरो स(सूर्यः) यत्रोदगावर्तते। देवेषु तर्हि भवति यत्र दक्षिणावर्तते पितृषु तर्हि भवति॥(शत० ब्रा०२/१/३) <br />
<br />
Meaning - Spring, summer, and rainy are considered as Seasons of the Devatas. Sharad, Hemant, and Shishir are the Seasons of Pitrs. When the sun is in the north (northern travel), the seasons are counted for the Devas and when in the south (southern travel), they relate to forefathers.<br />
<br />
This shows that according to the Shatapatha Brahmana, Uttarayana took place when the sun rose from the east point to the north. <br />
<br />
Taittiriya Samhita mentions that for 6 months the sun travels northerly and for 6 months southenly.<br />
<br />
तस्मादादित्यः षण्मासो दक्षिणेनैति षडुत्तरेण॥ (तै०सं० ६, ५, ३) <br />
<br />
Meaning - Therefore Aditya (Sun) remains in Dakshinayana for six months and in Uttarayana for six months.<br />
<br />
== Quote References ==<br />
7. ^ Jyoti Ray, Vedic Astrology Modern and Scientific Analysis, 2007, VBS Purvanchal University (Research Ganges) Chapter 03, (p102).<br />
<br />
8. ^ Rameshwar Prasad Sharma, Geographical Explanation in Indian Astrology, 1995, Dr. B.R. Ambedkar University Agra, (Research Ganga), Chapter 02, (pp. 75).<br />
<br />
9. ↑ 3.03.13.23.33.43.5ड Dr. Surkant Jha, Jyotir Vigyan Dictionary, 2009, Varanasi: Chowkhamba Krishnadas Academy, Kalasarg, (pp. 15).<br />
<br />
10. ↑ Shri Anasuya Prasadji Maithani, Arogya Anka, Knowledge of Menstruation for Healthy Living, 2007, Gorakhpur: Gitapress (pp. 1).</div>Fordharmahttps://dharmawiki.org/index.php?title=Shreyas_and_Preyas_(%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A4%83_%E0%A4%9A)&diff=135992Shreyas and Preyas (श्रेयः प्रेयः च)2023-12-15T14:29:55Z<p>Fordharma: Added etymology of terms</p>
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<div>Shreyas (Samskrit : श्रेयः) and Preyas (Samskrit : प्रेयः) are two-fold approaches optionally available to mankind in the journey of life as explained in Kathopanishad. Applicable to all beings even in the present day society, Kathopanishad highlights the ability to discern between needs and wants or essentials and desires.<br />
<br />
Yama and Nachiketa samvada explicitly depicts the desirable qualities of a disciple seeking [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]]. For his exceptional courage to face death, Yama grants Nachiketa three boons and the dialogue between them forms the essence of brahmavidya as elucidated in Kathopanishad belonging to Krishna Yajurveda shaka of Taittriya Samhita. While brahmavidya is the essence of Vedanta, different aspects of it have been discussed in various Upanishads as dialogues between two persons<ref>Swami Sivananda Saraswati, (1936). ''Dialogues from Upanishads.''Amritsar: The Star Press</ref>. <br />
== Yama Nachiketa Varapradana ==<br />
Kathopanishad reveals the secrets of Death, in the dialogue between [[Yama Nachiketa Samvada (यमनचिकेतसोः संवादः)|Yama and Nachiketa]]. In this context, Nachiketa asks Yama to grant him Atmajnana or brahmavidya as his third boon. Yama, in an attempt to dissuade him from seeking the knowledge of Self and secrets of death, allures him by offering pleasures of life, kingship, wealth, progeny and cattle. Nachiketa with steadfastness says "O Yama! I am not to be seduced by the lure of sons, wealth, cattle and kingdoms. What are these to a sensible man who realises that worldly pleasures are transient in nature?"<br />
<br />
Greatly impressed by his non-attachment to worldly pleasures at such a tender age, Yama imparts the secrets of death and the path of ascent of soul to higher planes to Nachiketa. <br />
== श्रेयो शुभकरः प्रेयो सुखकरः॥ Qualities of Shreya and Preya ==<br />
The first adhyaya second valli (6 verses) of Kathopanishad<ref name=":0">[http://vedicheritage.gov.in/upanishads/kathopanishad/ Kathopanishad] </ref> teaches the concept of Shreyaha and Preyaha, where Yama talks about how the discerning power of the mind enables man to take either the path to worldly prosperity or to immortality. <blockquote>अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ् सिनीतः । तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ १॥ (Katha. Upan. 1.2.1)<ref name=":0" /></blockquote><blockquote>anyacchreyo'nyadutaiva preyaste ubhe nānārthe puruṣam̐ sinītaḥ । tayoḥ śreya ādadānasya sādhu bhavati hīyate'rthādya u preyo vr̥ṇīte ॥ 1॥ (Katha. Upan. 1.2.1)</blockquote>Meaning : The preferable and pleasurable are indeed different things. Both of these, serving divergent purposes bind men (chosen by will), however, Shreya brings about wellness to him who accepts it among the two. One who chooses Preya (pleasure) falls down from the eternal supreme goal. <br />
<br />
It is clear that every being chooses his own path at his own will. Preyas is that which attracts us at the first sight because it can give us immediate pleasure. Shreyas is that which does not attract us but is good for us. These two, though related severally to the human goals (prosperity here in this world and in after-worlds), they are opposed to each other as much as the nature of knowledge and ignorance. Thus, it is a choice of the two, as both cannot be performed together by the same person.<ref name=":1">Swami Gambhiranand, (1957) ''[http://estudantedavedanta.net/Eight-Upanisads-Vol-1.pdf Eight Upanishads, With the Commentary of Sankaracarya, Vol 1.]'' Calcutta: Advaita Ashrama</ref><ref name=":2">Swami Sharvananda, (1983) ''Kathopanishad'' (Telugu Translation) Madras: Sri Ramakrishna Math</ref><br />
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== Etymology ==<br />
According to Dr. Sampadananda Mishra<ref>Blogs of Dr. Sampadananda Mishra http://bhagavadgita.org.in/Blogs/5ab0b9b75369ed21c4c74c01</ref>, the word shreyas is derived from the root-sound ''shri'' which means to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, spread or diffuse light or radiance or beauty over. The most common word from this root is ''aashraya'' meaning support, refuge, shelter, dependence etc. The third person singular form of the root shri in present tense is ''shrayati'' or ''shrayate''. The word shreyas, derived from the root ''shri'', therefore, means that which diffuses light, brings happiness and bliss, and is good. It has the following meanings: auspicious, fortunate, conducive to welfare or prosperity, bliss, fortune, happiness, most splendid or beautiful, most excellent or distinguished, best, propitious, well disposed to, superior, preferable, better, better than etc.<br />
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The word [[Nihshreyasa (निःश्रेयसम्)|nihshreyas]] is another important word in this group. It is formed by combining the prefix ''nis'' with the word ''shreyas''. The prefix nis conveys the sense of certainty, fullness, completeness and integrality. So, nihshreyas refers to that which is certainly and completely good. The word nihsreyas is related to the the liberation of Atman. When we fall back entirely on the inner support or resources, then the real quest begins to bear fruit. This leads to the realization that our real existence is in the Atman. This is nihshreyas, the perfect goodness or true happiness.<br />
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The word preyas is derived from the root ''prii'' which means: to please, gladden, delight, gratify, cheer, comfort, soothe, propitiate; to like, love, be kind to, to refresh. The third person singular form of this root in present tense is either ''priiNaati'' or ''priiyate''. The words like priiti, prema and priya are derived from this root. The word ''priiti'' means pleasure, joy gladness, satisfaction, amity, love etc.; prema means love and affection; priya refers to fondness, one who is dear to, favourite, liked. So the word preyas means that which is pleasant.<br />
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== श्रेयो धीरः वृणीते ॥ Wise choose Shreya ==<br />
<blockquote>श्रेयश्च प्रेयश्च मनुष्यमेतः तौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाद्वृणीते ॥ २॥ (Katha. Upan. 1.2.2)</blockquote><blockquote>śreyaśca preyaśca manuṣyametaḥ tau samparītya vivinakti dhīraḥ । śreyo hi dhīro'bhi preyaso vr̥ṇīte preyo mando yogakṣemādvr̥ṇīte ॥ 2॥ (Katha. Upan. 1.2.2)</blockquote>Meaning: Both wellness and pleasure are approachable to mankind; the wise man examines and distinguishes them. The wise man prefers Shreya (wellness) but men of poor intellect accept Preya (pleasures) for the sake of protection of the body.<br />
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धीरः ॥ One with intellect, having surveyed fully, i.e. having fully analysed discerns between Shreya and Preya, and opts for Shreya (wellness that takes one on path of Paratattva and Moksha) while मन्दः ॥ one with poor intellect, lacking in discrimination, opts for Preya for he seeks the wellness of his body. The path of preyas is the path of ignorance and that of shreyas is the path of Knowledge.<ref name=":1" /><ref name=":2" /><br />
=== श्रेयः निवृत्तिमार्गः ॥ Nivrtti Marga (Moksha) ===<br />
The other path is that of Shreyas which leads to Self Realisation (Nivrtti marga). Here the focus is on the welfare of the Atma and not the body. Realisation (Moksha) is reached through renunciation. Nachiketa symbolises discrimination who chooses Shreyas, that which is good and right and rejects Preyas though the latter appears very inviting and appealing. <br />
== प्रेयो मन्दः वृणीते ॥ Unwise choose Preya ==<br />
<blockquote>स त्वं प्रियान्प्रियरूपांश्च कामान् अभिध्यायन्नचिकेतोऽत्यस्राक्षीः । नैताँ् सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३॥ (Katha. Upan. 1.2.3)</blockquote><blockquote>sa tvaṁ priyānpriyarūpāṁśca kāmān abhidhyāyannaciketo'tyasrākṣīḥ । naitām̐ sr̥ṅkāṁ vittamayīmavāpto yasyāṁ majjanti bahavo manuṣyāḥ ॥ 3॥ (Katha. Upan. 1.2.3)</blockquote>Meaning : Oh Nachiketa! after careful deliberation you have not accepted and discarded, all the desirable things that are themselves delightful or are producers of delight. You have not accepted this path of wealth in which have many men perished. <br />
=== प्रेयो प्रवृत्तिमार्गः ॥ Pravrtti Marga (Samasara sukha) ===<br />
The path of worldly enjoyment, Preyas is also known as the Pravrtti marga. It is very easy to get drawn into this path for seeking material gains which are no doubt pleasurable. But our sense of discrimination will tell us that these gains are not only transient but also do not help us attain Moksha. <br />
== विविनक्तः ॥ One with Discerning Power ==<br />
<blockquote>दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्ये न त्वा कामा बहवोऽलोलुपन्त ॥ ४॥ (Katha. Upan. 1.2.4)</blockquote><blockquote>dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā । vidyābhīpsinaṁ naciketasaṁ manye na tvā kāmā bahavo'lolupanta ॥ 4॥ (Katha. Upan. 1.2.4)</blockquote>Meaning: Yama says "These two, अविद्या (ignorance) and विद्या (knowledge) are wide apart, contradictory and follow divergent paths. A ज्ञाता ॥ learned ascertains अविद्या ॥ Avidya - as one which has objects of pleasure while विद्या ॥ Vidya - is one that has objects of knowledge. I consider that you Nachiketa are desirous of knowledge, because the (enjoyable) desires although many were offered, did not tempt you. <br />
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According to Sri. K. S. Narayanacharya<ref>Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I.'' Hubli:Sahitya Prakashana.</ref> - A Manda (dull) person is one who does not have a vision of his future. The integral knowledge that connects the past, present and the future and contemplation on such knowledge is called Pragya. Manda or dull is the opposite of Pragya. A manda desires for Yoga Kshema, unaware of his past, thinks only about the present and future. For him Yoga is achievement of the unreachable pleasures (like the heavenly pleasures) and Kshema is protecting and enjoying them all of which eventually are a cause of unlimited anxiety. <blockquote>अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ५॥ (Katha. Upan. 1.2.5)</blockquote><blockquote>avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁmanyamānāḥ । dandramyamāṇāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 5॥ (Katha. Upan. 1.2.5)</blockquote>Meaning : Living in the midst of ignorance (of worldly pleasures) and considering themselves intelligent and enlightened, the मूढाः ॥ senseless ignorant persons follow about in circles adopting crooked courses, just like a blind who leads another blind. <blockquote>न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥ ६॥ (Katha. Upan. 1.2.6)</blockquote><blockquote>na sāmparāyaḥ pratibhāti bālaṁ pramādyantaṁ vittamohena mūḍham । ayaṁ loko nāsti para iti mānī punaḥ punarvaśamāpadyate me ॥ 6॥ (Katha. Upan. 1.2.6)</blockquote>Meaning : The other worlds attainable after the fall of the mortal body does not get revealed to a non-discerning person, whose blundering mind is attracted and deluded by the darkness of wealth and pleasures. "This is the world" he thinks and "there is no other" - thus he (is born) again and again and comes under my (Mrityu) control. <br />
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A wise man understands that both paths, Shreyas and Preyas are opposing paths and as one traverses the path, one realizes that the gap between the two progressively increases. It is also clear that the two paths can never meet. The knowledge of Brahma is not easily attainable by many even when heard and many do not understand even when such knowledge is imparted by wonderful expounder. Rarely does a soul becomes a Knower, after being instructed by a proficient teacher.<ref name=":2" /><br />
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While Preyas may be functionally useful it also becomes the cause of Bondage. One who chooses Shreyas as one’s life goal is benefited and one who accepts Preyas would be bereft of the highest achievement.<br />
== References ==<br />
<references /><br />
[[Category:Vedanta]]<br />
[[Category:Upanishads]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135991Perception2023-12-12T13:25:37Z<p>Fordharma: /* Figure-ground Relationship */</p>
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<div>{{ToBeEdited}}<br />
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Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
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== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
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In the Western tradition perception and inference, or experience and reason, are widely recognized as the two sources of knowledge, while in India six sources ([[ShadPramanas (षड्प्रमाणाः)|shad pramanas]]) are widely recognised as valid sources of knowledge. <br />
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== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
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Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
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=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
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=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
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Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
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=== Process of Sensation ===<br />
It involves three steps.<br />
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# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
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Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
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== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. An immediate interpretation of a sense impression is called a perception. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
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Responding to a stimulus presented to one sense by perceiving a fact which could only be directly presented to another sense is exemplified also by such common expressions as that the stone ‘looks heavy,’ or that the bell 'sounds cracked.’ All this goes to show that we read meaning into the things that strike our sense organs. In other words, we perceive those things. As Woodworth states it: “We see things not as they are but as we are.”<ref name=":3">Morgan, John Jacob Brooke, and Adam Raymond Gilliland. ''An introduction to psychology''. Macmillan, 1927. (Page 145-181)</ref><br />
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== Process of Perception ==<br />
As a child sensations are not completely processed to ascribe meanings except those such as necessities say hunger. For example in an adult, a noise may arouse questions of what it may be until satisfactory answer is obtained, a meaning or significance has to be given. However, the same noise would probably startle a baby, but the sound would have no significance for him. We say the child will learn the meaning of such sound stimuli later on. This shows that a large part of human development is learning to understand the significance of the things we experience. It is only as we learn to interpret things, to read meaning into them, that we grow mentally.<ref name=":3" /> Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
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=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
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Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention, motivation etc.<br />
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=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><ref name=":1" /><br />
{| class="wikitable"<br />
!Bottom-Up Processing<br />
!Top-down Processing<br />
|-<br />
|Process of perception is direct<br />
|Process of perception is indirect<br />
|-<br />
|Perception is a data driven process i.e., stimuli carries sufficient information to be interpreted meaningfully not relying on person's experiences.<br />
|Perception is an experience driven process i.e., stimuli does not carry sufficient information to be interpreted meaningfully thus requiring to rely on person's experiences.<br />
|-<br />
|J J Gibson was one of the strongest advocate of this view.<br />
|Richard Gregory was the strongest advocate of this view.<br />
|}<br />
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=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
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== Factors affecting sensation and perception ==<br />
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=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
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Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
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=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
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'''Selective Attention''': One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli.<ref name=":1" /> <br />
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'''Sustained Attention''': Some activities involve prolonged attention such as a computer game, or gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted.<ref name=":1" /> <br />
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=== Motivation ===<br />
Motivation can also affect perception. For example, while expecting a really important phone call and, taking a shower, a one thinks that one can hear the phone ringing, only to discover that it is not so. This is how a motivation or expectation to detect a meaningful stimulus can influence our perception. It can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /> It is common experience that when we feel hungry, our attention tends to catch the smell of food easily than when we are not hungry. Hunger is a motivation influencing our perception.<ref name=":1" /><br />
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=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
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One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
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=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
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== Gestalt Principles of Perception ==<br />
In the early 20th century, three German psychologists Max Wertheimer, Wolfgang Köhler and Kurt Koffka proposed new principles for explaining perception called as Gestalt principle. According to these psychologists, the process of perception does not involve perceiving an array of stimuli as an object but it involves our tendency to seek a form or pattern in it. The literal meaning of the word Gestalt is form or configuration. The basic premise of Gestalt psychology is that ‘whole is different from the sum of its part’. Based on this basic premise, Gestalt psychologists proposed a number of principles or laws to explain the process of perceptual organisation i.e., how we perceive smaller units of stimuli as a whole, having a particular pattern.<ref name=":1" /><br />
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=== Figure-ground Relationship ===<br />
According to this Gestalt principle, we tend to segment our visual world into figure and ground. Figure is the object or person that is the focus of the visual field, while ground is the background. Perce <br />
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The other factors which determine perceptual grouping are:- <br />
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=== Proximity ===<br />
All other factors being equal, stimuli that are near one another tend to be grouped together. For example, if four persons stand near one another and a fifth 10 feet away, the adjacent four will be seen as a group and the distant fifth as an outsider. Events that are close in time and space are also perceived together. <br />
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=== Similarity ===<br />
Stimuli that are similar in size, shape or color tend to be grouped together. <br />
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=== Continuity ===<br />
Perception tends toward simplicity and continuity. Even if there are dots in a circular fashion, the person will see them as a complete circle. <br />
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=== Closure ===<br />
It is the tendency to complete a figure that is incomplete but has a consistent overall form. (e) Common region: Stimuli that are found within a common area tend to be seen as a group.<br />
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== Illusions ==<br />
Under certain circumstances, there is a tendency to misinterpret certain sensory experiences which we call as an illusion.<ref name=":3" /><br />
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# Vertical distances are perceived as greater than mathematically equal horizontal distances. A vertical line looks longer than the horizontal line upon which it is standing. A high hat will look higher than it really is on account of this illusion. <br />
# Filled or divided space appears greater than empty or undivided space. <br />
# Contrast affects our interpretation of sensations. For example, vinegar tastes very sour after eating sugar, bliss is greater if we have been despondent, a disappointment is keener if we have been keyed to a high pitch of expectancy. A famous example is the Muller-Lyer illusion of two arrows having lines facing outwards and inwards but the distance between the arrow points is the same. <br />
# The apparent direction of a line is influenced by the presence of other lines. <br />
# Illusions of area<br />
# Illusions of perspective<br />
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== Extra Sensory Perception ==<br />
Extra sensory perception is the ability to perceive objects or events in ways that cannot be explained by known sensory capacities. The study of extra sensory perception phenomena is termed as '''Parapsychology'''. Events that seem to lie outside the region of accepted scientific laws are called psi-phenomena.<ref name=":2">https://www.nios.ac.in/media/documents/secpsycour/English/Chapter-5.pdf</ref><br />
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An example of extrasensory perception is when a person intuitively ‘feels’ that his brother who is in another city is not well. Another example could be when you just ‘know’ that an earthquake is going to happen in your city.<ref name=":2" /><br />
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'''Clairvoyance''' is the ability to perceive events or gain information in ways that appear unaffected by distance or normal barriers. '''Telepathy''' refers to the perception of another person’s thoughts or the ability to read someone else’s mind. '''Pre-cognition''' is termed as the ability to predict or perceive future events accurately. '''Psycho-kinesis''' refers to the ability to exert influence over inanimate objects by will-power (mind over matter). Very rarely we find persons are able to move objects only through concentration but without touching them. A few psychologists strongly believe in extrasensory perception but a majority does not subscribe to it.<ref name=":2" /><br />
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== Perception Vs Pratyaksha Pramana ==<br />
Perception as one of the important qualities of the intellect has been regarded highly in Indian tradition. Kautilya in his Arthashastra describes that inquiry, hearing, perception, retention in memory, reflection, deliberation inference and steadfast adherence to conclusions are the qualities of the intellect.<ref>Kuppuswamy. B. Source book of Ancient Indian Psychology</ref> Indian philosophy and in particular the Darshana shastras extensively deal with the six ways of knowing or Pramanas required for understanding self as the knower. <br />
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- Nyaya defines perception as apprehension through sense-object contact. <br />
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- Mimamsa theory of perception is similar to Nyaya concept. Prabhakara introduced his doctrine of Tripartite Perception. <br />
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- Advaita mentions six stages of mental function, and perception through the senses is the first stage. Mind goes out through the senses, envelops the object and assumes its shape. The terms nirvikalpa (indeterminate) and savikalpa (determinate) have been used to describe two distinct forms of perception. This distinction has been quite common in Indian thought, and is subject to much debate among several schools of thought, such as Nyāya, Mīmāṁsā, Vedānta, and Buddhism.<ref name=":4">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 174-176)</ref> <br />
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It is common in most schools of Indian thought to describe perception and cognition (samjñana) among babies as nirvikalpa pratyaksa, meaning that infants do not have the ability to perceive diversity or distinction, or to construe or imagine. In other words, individuals develop the ability to make meaningful distinctions, construe, and imagine (savikalpa pratyaksa), i.e., the capacity to “reason,” as they grow up.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref> <br />
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The concept of indeterminate perception (nirvikalpa pratyakṣa) parallels what Piaget characterizes as the child’s experiences during the sensorimotor stage. During this stage the child’s way of knowing and understanding the world depends on seeing, touching, and manipulating objects. The transition from nirvikalpa to savikalpa pratyakṣa described in the Advaita literature is similar to the changes that Piaget describes as taking place during the child’s transition from the sensorimotor stage to that of concrete operations such as counting with fingers, which implies putting things together as the Advaita view indicates. A perspective common to both Advaita and Piaget is that our knowledge of the world is a matter of construction with elements of imagination added to what is given in experience.<ref name=":4" /> <br />
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== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Anadhyayana_(%E0%A4%85%E0%A4%A8%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%E0%A4%AE%E0%A5%8D)&diff=135990Anadhyayana (अनध्ययनम्)2023-12-12T13:25:22Z<p>Fordharma: </p>
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<div>Anadhyayana (Samskrit: अनध्ययनम्) refers to those conditions when vedic studies are to be paused. Anadhyayana periods have been considered as the times when studies of the shastras are also to be paused. <br />
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== परिचयः ॥ Introduction ==<br />
Vedadhyayana (वेदाध्ययनम् | Vedic studies) is given utmost importance as a dharma in the life of an individual. It is a duty that one is expected to accomplish most diligently on a daily basis. As compared to Vedadhyayana, all other responsibilities are considered secondary (Manu. Smrt. 4.147).<ref name=":0">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4].</ref><ref name=":1">Pt. Girija Prasad Dvivedi (1917), [https://archive.org/details/ManusmrtiHindiTranslationGirijaPrasadDvivediNavalKishore The Manusmriti], Lucknow: Naval Kishore Press.</ref> At no cost is one allowed to deviate from the study of the [[Vedas (वेदाः)|Vedas]]. <br />
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This being the condition, tradition also makes an exception to this rule during certain exigencies.<br />
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== अनध्ययननियमाः ॥ Anadhyayana Niyamas ==<br />
The conditions when it is advised to pause both the learning as well as teaching of the vedas are of three types.<br />
# नैसर्गिककारणानि ॥ Natural reasons<br />
# यज्ञियकारणानि ॥ Ritual conditions<br />
# कालदेशीयकारणानि ॥ Time and place conditions<br />
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=== नैसर्गिककारणानि ॥ Natural reasons ===<br />
* It is said that, in the rainy season, the Veda-study must be paused on two occasions - when the wind is audible at night, and when it whirls up the dust in the day-time. (Manu Smrt. 4.102).<ref name=":1" /><br />
<blockquote>कर्णश्रवेऽनिले रात्रौ दिवा पांसुसमूहने । एतौ वर्षास्वनध्यायावध्यायज्ञाः प्रचक्षते || ४.१०२ ||<ref name=":0" /></blockquote><blockquote>karṇaśrave'nile rātrau divā pāṁsusamūhane । etau varṣāsvanadhyāyāvadhyāyajñāḥ pracakṣate || 4.102 ||</blockquote><br />
* Manu has stated that when lightning, thunder, and rain are observed, or until there is large fiery meteors falling, the recitation of the Veda must be paused. Also, when one perceives these phenomena (ie. lightening, rains and thunder) in the morning and evening at the time of lighting the sacred fire (for performing [[Agnihotra (अग्निहोत्रम्)|Agnihotra]]), during the rainy season, or when clouds appear out of season, then one must know that the recitation of the Veda is to be paused. (Manu Smrt. 4.103 and 104)<ref name=":1" /><br />
<blockquote>विद्युत्स्तनितवर्षेषु महोल्कानां च संप्लवे । आकालिकम् अनध्याम् एतेषु मनुरब्रवीत् || ४.१०३ ||</blockquote><blockquote>एतांस्त्वभ्युदितान्विद्याद्यदा प्रादुष्कृताग्निषु । तदा विद्यादनध्यायम् अनृतौ चाभ्रदर्शने || ४.१०४ ||</blockquote><blockquote>vidyutstanitavarṣeṣu maholkānāṁ ca saṁplave । ākālikaṁ anadhyāyaṁ eteṣu manurabravīt || 4.103 ||</blockquote><blockquote>etāṁstvabhyuditānvidyādyadā prāduṣkr̥tāgniṣu । tadā vidyādanadhyāyaṁ anr̥tau cābhradarśane || 4.104 ||</blockquote><br />
* Also, on crashing sound from the sky, an earthquake and when there is eclipse of the sun or moon, then the Veda-study must be paused until the phenomena lasts; these same phenomena observed during rainy season calls for an indefinite pause in Veda Studies. However, after the sacred fire has been lit, if there is lightning and thunder in the morning then study shall be paused until evening and if the same happens in the evening, the pause shall last as long as the stars are visible in the sky (until morning); And if all above mentioned phenomena occurs together at once, then the reading shall cease both a day and a night. (Manu Smrti. 4.105 and 106).<ref name=":1" /><br />
<blockquote>निर्घाते भूमिचलने ज्योतिषां चोपसर्जने । एतानाकालिकान्विद्यादनध्यायानृतावपि || ४.१०५ ||</blockquote><blockquote>प्रादुष्कृतेष्वग्निषु तु विद्युत्स्तनितनिःस्वने । सज्योतिः स्यादनध्यायः शेषे रात्रौ यथा दिवा || ४.१०६ ||<ref name=":0" /></blockquote><blockquote>nirghāte bhūmicalane jyotiṣāṁ copasarjane । etānākālikānvidyādanadhyāyānr̥tāvapi || 4.105 ||</blockquote><blockquote>prāduṣkr̥teṣvagniṣu tu vidyutstanitaniḥsvane । sajyotiḥ syādanadhyāyaḥ śeṣe rātrau yathā divā || 4.106 ||</blockquote><br />
* One is advised to consider Anadhyayana (अनध्ययनम्) during fog, while the sound of arrows is audible, during both the morning and evening twilight, on the new-moon day, fourteenth day, full-moon day and the eighth day of each half-month. Because study of the Vedas on new-moon day destroys the teacher and on the fourteenth day destroys the pupil. Reading the Veda on the eighth days makes one forget it and on these specific days, the study of the Vedas is forbid. (Manu Smrt. 4.113 and 114).<ref name=":1" /><br />
<blockquote>नीहारे बाणशब्दे च संध्ययोरेव चोभयोः । अमावास्याचतुर्दश्योः पौर्णमास्यष्टकासु च || ४.११३ ||</blockquote><blockquote>अमावास्या गुरुं हन्ति शिष्यं हन्ति चतुर्दशी । ब्रह्माष्टकपौर्णमास्यौ तस्मात्ताः परिवर्जयेत् || ४.११४ ||<ref name=":0" /></blockquote><blockquote>nīhāre bāṇaśabde ca saṁdhyayoreva cobhayoḥ । amāvāsyācaturdaśyoḥ paurṇamāsyaṣṭakāsu ca || 4.113 ||</blockquote><blockquote>amāvāsyā guruṁ hanti śiṣyaṁ hanti caturdaśī । brahmāṣṭakapaurṇamāsyau tasmāttāḥ parivarjayet || 4.114 ||</blockquote>In Jyotish Saarasagara, in addition to the new-moon day, fourteenth day, full-moon day and the eighth day of each half-month, the first day (Pratipada) has also been mentioned for pausing vedic study as it destroys the Vidya itself. Vedic study on the new-moon day destroys both the teacher and student. <br />
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अष्टमी हन्त्युपाध्यायं शिष्यं हन्ति चतुर्दशी। अमावस्योभयं हन्ति प्रतिपत्पाठनाशिनी।। (#ज्योतिः_सारसागरे)<br />
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On examining the Piyushadhara Tika of Muhurta Chintamani text, we find <br />
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द्विविधाअनध्यायाः- नित्या नैमित्तिकाश्च । नित्या अष्टम्यादयो नैमित्तिका मन्वाद्याः। तत्र मन्वादिः सोपपदा अपि स्वाध्याया एव संक्रांतिः कदाचित्स्वाध्यायेष्वपि स्यादित्येतासु तिथिषु व्रतबंधो मा भूदिति आसामनध्यायत्वोक्तिः। इति।। (#पीयूषधारा_टीका)<br />
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In modern times, many Gurukulas following the traditional ways prescribe Anadhyayana as a part of their education system not just for Vedic studies but also for study of shastras. <br />
* One shall not recite the Veda during a dust-storm, nor while the sky is unnaturally red, nor while jackals howl, dogs bark, the donkeys bray or the camels grunt; nor while they are in each other's company. (Manu Smrt. 4.115)<ref name=":1" /><br />
<blockquote>पांसुवर्षे दिशां दाहे गोमायुविरुते तथा । श्वखरोष्ट्रे च रुवति पङ्क्तौ च न पठेद्द्विजः || ४.११५ ||<ref name=":0" /></blockquote><blockquote>pāṁsuvarṣe diśāṁ dāhe gomāyuvirute tathā । śvakharoṣṭre ca ruvati paṅktau ca na paṭheddvijaḥ || 4.115 ||</blockquote><br />
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=== यज्ञियकारणानि ॥ Ritual condition ===<br />
* One should not study the Veda for three days, if one has accepted an invitation to a funeral rite in honour of one ancestor (ekoddishta), or when the Raja has become impure through a birth or death in his family (sutaka), or when there is an eclipse of the Sun or the Moon. It is said that as long as the smell and the anointment of Sandalwood given in honour of one ancestor remain on the body, a learned Brahmana, for so long, must not recite the Veda. Be it living or inanimate, having accepted anything at a [[Shraddha (श्राद्धम्)|Shraddha]], one should not recite the Veda; for the shastras consider the hand of a Brahmana as mouth. Therefore, accepting is considered as enjoying. (Manu Smrt. 4.110, 111 and 117).<ref name=":1" /><br />
<blockquote>प्रतिगृह्य द्विजो विद्वानेकोद्दिष्टस्य केतनम् । त्र्यहं न कीर्तयेद्ब्रह्म राज्ञो राहोश्च सूतके || ४.११० ||</blockquote><blockquote>यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति । विप्रस्य विदुषो देहे तावद्ब्रह्म न कीर्तयेत् || ४.१११ ||</blockquote><blockquote>प्राणि वा यदि वाप्राणि यत्किं चिच्छ्राद्धिकं भवेत् । तदालभ्याप्यनध्यायः पाण्यास्यो हि द्विजः स्मृतः || ४.११७ ||<ref name=":0" /></blockquote><blockquote>pratigr̥hya dvijo vidvānekoddiṣṭasya ketanam । tryahaṁ na kīrtayedbrahma rājño rāhośca sūtake || 4.110 ||</blockquote><blockquote>yāvadekānudiṣṭasya gandho lepaśca tiṣṭhati । viprasya viduṣo dehe tāvadbrahma na kīrtayet || 4.111 ||</blockquote><blockquote>prāṇi vā yadi vāprāṇi yatkiṁ cicchrāddhikaṁ bhavet । tadālabhyāpyanadhyāyaḥ pāṇyāsyo hi dvijaḥ smr̥taḥ || 4.117 ||</blockquote><br />
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=== कालदेशीयकारणानि ॥ Time and place conditions ===<br />
* When the place of Veda recitation is impure, and when oneself is impure, one should surely avoid Veda study. (Manu Smrt. 4.127).<ref name=":1" /><br />
<blockquote>द्वावेव वर्जयेन्नित्यं अनध्यायौ प्रयत्नतः । स्वाध्यायभूमिं चाशुद्धं आत्मानं चाशुचिं द्विजः || ४.१२७ ||<ref name=":0" /></blockquote><blockquote>dvāveva varjayennityaṁ anadhyāyau prayatnataḥ । svādhyāyabhūmiṁ cāśuddhaṁ ātmānaṁ cāśuciṁ dvijaḥ || 4.127 ||</blockquote><br />
* One should not recite the Veda when on horseback, tree, elephant, or in a boat, on a donkey, camel, nor on a barren ground, or riding in a carriage. While lying on a bed, while one's feet are raised on a bench, while sitting folding the knee, having eaten meat or food given by a person impure on account of a birth or death in the family, one should not study the Veda. (Manu Smrt. 4.120 and 112).<ref name=":1" /><br />
<blockquote>नाधीयीताश्वं आरूढो न वृक्षं न च हस्तिनम् । न नावं न खरं नोष्ट्रं नेरिणस्थो न यानगः || ४.१२० ||</blockquote><blockquote>शयानः प्रौढपादश्च कृत्वा चैवावसक्थिकाम् । नाधीयीतामिषं जग्ध्वा सूतकान्नाद्यं एव च || ४.११२ ||<ref name=":0" /></blockquote><blockquote>nādhīyītāśvaṁ ārūḍho na vr̥kṣaṁ na ca hastinam । na nāvaṁ na kharaṁ noṣṭraṁ neriṇastho na yānagaḥ || 4.120 ||</blockquote><blockquote>śayānaḥ prauḍhapādaśca kr̥tvā caivāvasakthikām । nādhīyītāmiṣaṁ jagdhvā sūtakānnādyaṁ eva ca || 4.112 ||</blockquote><br />
* In a village troubled by robbers, during fire accident, or at the time of a wondrous event on the earth or sky, one should avoid the Veda-study until the time the situation lasts. (Manu Smrt. 4.118).<ref name=":1" /><br />
<blockquote>चोरैरुपद्रुते ग्रामे संभ्रमे चाग्निकारिते । आकालिकं अनध्यायं विद्यात्सर्वाद्भुतेषु च || ४.११८ ||<ref name=":0" /></blockquote><blockquote>corairupadrute grāme saṁbhrame cāgnikārite । ākālikaṁ anadhyāyaṁ vidyātsarvādbhuteṣu ca || 4.118 ||</blockquote><br />
* On the occasion of the [[Upakarma (उपाकर्म)|Upakarma]] and of the Vedotsarga, an omission of the Veda-study for three days has been prescribed, while on the Ashtakas and the end of the seasons, Anadhyaya is prescribed for a day and a night. (Manu Smrt. 4.119).<ref name=":1" /><br />
<blockquote>उपाकर्मणि चोत्सर्गे त्रिरात्रं क्षेपणं स्मृतम् । अष्टकासु त्वहोरात्रं ऋत्वन्तासु च रात्रिषु || ४.११९ ||<ref name=":0" /></blockquote><blockquote>upākarmaṇi cotsarge trirātraṁ kṣepaṇaṁ smr̥tam । aṣṭakāsu tvahorātraṁ r̥tvantāsu ca rātriṣu || 4.119 ||</blockquote><br />
* Where there is a quarrel, fight, in an army or in a war, while having food, at times of indigestion, having vomited or during the time of birth or death impurities, one should not recite the Veda. Nor should it be done without the permission of a guest, while the winds blow strongly, while blood flows out of one's body, or when hurt by a weapon. (Manu Smrt. 4.121 and 122).<ref name=":1" /><br />
<blockquote>न विवादे न कलहे न सेनायां न संगरे । न भुक्तमात्रे नाजीर्णे न वमित्वा न शुक्तके || ४.१२१ ||</blockquote><blockquote>अतिथिं चाननुज्ञाप्य मारुते वाति वा भृशम् । रुधिरे च स्रुते गात्राच्छस्त्रेण च परिक्षते || ४.१२२ ||<ref name=":0" /></blockquote><blockquote>na vivāde na kalahe na senāyāṁ na saṁgare । na bhuktamātre nājīrṇe na vamitvā na śuktake || 4.121 ||</blockquote><blockquote>atithiṁ cānanujñāpya mārute vāti vā bhr̥śam । rudhire ca srute gātrācchastreṇa ca parikṣate || 4.122 ||</blockquote><br />
* One should not recite the Rigveda or the Yajurveda while the Samaveda is being recited; Having completed the Veda and reciting the [[Aranyaka (आरण्यकम्)|Aranyaka]], one is advised to not read other Vedas for a day and a night. (Manu Smrt. 4.123).<ref name=":1" /><br />
<blockquote>सामध्वनावृग्यजुषी नाधीयीत कदा चन । वेदस्याधीत्य वाप्यन्तं आरण्यकं अधीत्य च || ४.१२३ ||<ref name=":0" /></blockquote><blockquote>sāmadhvanāvr̥gyajuṣī nādhīyīta kadā cana । vedasyādhītya vāpyantaṁ āraṇyakaṁ adhītya ca || 4.123 ||</blockquote><br />
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== References ==<br />
<references /><br />
[[Category:Vedas]]<br />
[[Category:Dharmas]]<br />
[[Category:Smrtis]]<br />
[[Category:Manusmrti]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Dhanurveda_(%E0%A4%A7%E0%A4%A8%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135970Dhanurveda (धनुर्वेदः)2023-11-14T16:39:39Z<p>Fordharma: Adding content and editing</p>
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Dhanurveda is a sub-veda of Yajurveda. This includes subjects related to archery, military science or war art. In ancient times, this traditional knowledge was propagated & spread with great respect throughout India. Many texts on Dhanurveda were available in ancient India, but with time, almost all the scriptures on Dhanurveda are becoming obsolete now. The description of texts of Dhanurveda is available in some scriptures. In Agnipuran, it has been described as one of the 18 branches of knowledge. It also finds a mention in Mahabharata and a scripture called Dhanurveda Samhita is also available. But in most of the other scriptures, one can find some essence of this particular scripture. {{#evu:https://www.youtube.com/watch?v=biX0GdULcbQ&feature=youtu.be<br />
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}}To read the article in Hindi <br />
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== Introduction ==<br />
In Sanskrit literature, along with high level spiritual knowledge, the highest degree of scientific knowledge is also prevalent. From very ancient times, the pinnacle of physical education is inherent in the science of archery and here it means experimental or special science. Ancient Indian men were adept in the skills of weaponry. Along with their deep spiritual knowledge, they also invented various weapons to suppress terrorists and evildoers. The power of Indians was utilized in establishing religion and not for unleashing terror. The history of archery is as ancient as the antiquity of the Vedas. Fourteen types of knowledge and sixty-four art-forms have been described many times in ancient Indian scriptures like Ramayana, Mahabharata Purana etc. The fourteen types of knowledge and sixty-four art-forms which are described in ancient times are as follows-<br />
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अंगानि चतुरो वेदा मीमांसा न्यायविस्तर:। पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश॥ आयुर्वेदो धनुर्वेदो गांधर्वश्चैव ते त्रयः । अर्थशास्त्रं चतुर्थन्तु विद्या ह्यष्टादशैव ताः॥ (Vish. Pura. 3.6.27-28 ) [1]<br />
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Madhusudan Saraswati ji considers Dhanurveda as Upaveda (Branch) of Yajurveda. In Agnipurana, Brahma and Maheshwar have been proclaimed to be the founders of this Veda. Many types of archery are being mentioned in Ramayana and Mahabharata. Dronacharya ji had mentored the Pandavas in the knowledge of Dhanurveda. [2] Archery or military science is an integral part of Dhanurveda. In other words, Dhanurveda can be considered as a synonym for Indian military science.<br />
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There is information about Dhanurveda in the scripture termed as Nitiprakash or Nee Tiprakashika composed by Vaishampaayan Rishi. There is no definitive awareness about the origin and place of origin of Dhanurvidya, but according to historical sources, this knowledge probably travelled from India to Greece and Arab countries. The nuances of this knowledge have been described in detail in Agni Purana.<br />
<br />
== Definition ==<br />
Dhanurveda not only denotes the term archery but by implication, all types of weapons come under its umbrella. The specific Veda which describes the art of using the bow and arrow is known as Dhanurveda as per the definition –<br />
<br />
धनूंषि तदादीन्यस्त्राणि विद्यन्ते ज्ञायन्तेऽनेन इति धनुर्वेदः । [3]<br />
<br />
The scripture that describes the knowledge and science related to weapons and war has been termed as Dhanurveda. For Dhanurveda, synonyms like Astraveda, Kshatraveda, Shastra Vidya etc. are used. [4]<br />
<br />
== Dhanurveda as Upaveda ==<br />
In the beginning of creation, the sages determined the names of material things for transactional purposes and the prescribed duties for humans (Kartavya Karma) by referring to the Vedas. There are four types of Vedas and each of the four Vedas have four Upavedas. Among the four upavedas, which one Dhanurveda is a sub-branch of, has been pondered upon by scholars in the subject. [5] According to Shri Shaunak ji, the Upaveda of Yajurveda is considered to be Dhanurveda as it is said in Charanvyuha - <br />
<br />
यजुर्वेदस्य धनुर्वेद उपवेदः । (Charana Vyuha) [6]<br />
<br />
Bhagavata Purana refers to Upavedas as follows <br />
<br />
आयुर्वेदं धनुर्वेदं गांधर्वं वेदमात्मनः । स्थापत्यं चासृजद् वेदं क्रमात् पूर्वादिभिर्मुखैः ॥ (Bhag. Pura. 3.12.38)[7]<br />
<br />
Upaveda of Rigveda-Ayurveda-Dhanvantari<br />
<br />
Upaveda of Yajurveda-Dhanurveda-Vishwamitra<br />
<br />
Upaveda of Samaveda-Gaandharvaveda-Narada Muni<br />
<br />
Upaveda of Atharvaveda-Sthapathyaveda-Vishwakarma<br />
<br />
In the very beginning of Vashishtha Dhanurveda, Dhanurveda has been accepted as Upaveda of Yajurveda and Atharvaveda. Similarly, in scriptures like Shukraneeti, Kodandamandan and Neeti Prakashika, it has been considered as an Upaveda of Yajurveda. It would be appropriate to mention here that-<br />
<br />
# The chapter on Dhanurveda is mainly available in Yajurveda.<br />
# Description of knowledge and science related to other divine weapons is found in Atharvaveda.<br />
<br />
Shukracharya has termed the scripture that guides warfare, weapons and strategy as Dhanurveda. Swami Dayanand ji has integrated the duties related to a king and his subjects in the broad spectrum of Dhanurveda.<br />
<br />
Similarly, in Shukraneeti, the five art forms namely yielding weapons, wrestling, placing weapons at the desired place, forming an array and fighting with elephants, horses, chariots etc. have been included in Dhanurveda. In ancient times, six to seven traditional types of Dhanurveda existed in India. They were as follows:<br />
<br />
* Tantra Pradhan (fought by hands and feet) war was described by Maharishi Vashishtha in Vashishtha Dhanurveda.<br />
* Apart from the bow and arrow, Maharshi Vishwamitra has mentioned the methods of using spear, mace, sword, etc.<br />
* Astravidya has been mentioned by Jamdagnya (Parshuram).<br />
* Shukracharya described Sanjivani Vidya (Vidya that brings alive the dead) in Aushanas Dhanurveda.<br />
* Discourse on science of electricity was given by Bhardwaja rishi.<br />
* Various weapons were described by Maharishi Vaishampayana.<br />
<br />
== Dhanurveda Texts and their Authors ==<br />
Many texts on Dhanurveda were available in ancient India, but with passage of time almost all the texts became extinct and obsolete. Their description is available in some texts like-<br />
{| class="wikitable"<br />
|'''S. No'''<br />
|'''Name of the Text''' <br />
|'''Author'''<br />
|-<br />
|1<br />
|Neetisaar<br />
|Acharya Kamand <br />
|-<br />
|2<br />
|Arthashastra<br />
|Acharya Kautilya<br />
|-<br />
|3<br />
|Yutikalpataru <br />
|Maharaj Bhoj<br />
|-<br />
|4<br />
|Niti Mayukh<br />
|<br />
|-<br />
|5<br />
|Veera Chintamani<br />
|<br />
|-<br />
|6<br />
|Agni Purana<br />
|<br />
|-<br />
|7<br />
|Shardoogdhara paddhati<br />
|Acharya Shardoogadhar<br />
|-<br />
|8<br />
|Manasollaas<br />
|Acharya Someshwar<br />
|-<br />
|9<br />
|Neetivaakyamrut<br />
|Acharya Somdev Suri<br />
|-<br />
|10<br />
|Mahabharata<br />
|Maharishi Vedvyas<br />
|-<br />
|11<br />
|Ramayana<br />
|Maharishi Valmiki<br />
|-<br />
|12<br />
|Neeti Prakashika<br />
|Maharishi Vaishampayan<br />
|-<br />
|13<br />
|Dhanurveda Samhita<br />
|Maharshi Vashista<br />
|-<br />
|14<br />
|Shivokta Dhanurveda<br />
|<br />
|}<br />
<br />
== Dhanurveda Samhita ==<br />
Original texts related to Dhanurveda are not available presently. Though Dhanurveda texts composed by many seers namely Vishwamitra, Jaamadajna, Shiva, Vasistha etc., in the format of small booklets or references are available, yet they cannot be regarded as the complete original texts.<br />
<br />
Swami Dayanand has mentioned Dhanurveda written by Maharishi Angira. Acharya Dwijendranath Shastri has described the book named 'Dhanushpradeep' penned by Dronacharya, which had seven thousand verses. Similarly, a book named ‘Dhanushchandrodaya’ with sixty thousand verses dedicated to Parashuram also existed.<br />
<br />
In Niti Prakashika written by Maharishi Vaishampayana, Brahma is considered to be the original pravakta of Dhanurveda, who preached Dhanurveda in one lakh chapters to Maharaj Prithu, the son of Veni.<br />
<br />
To summarize, Rudra preached Dhanurveda said to have consisted of fifty thousand chapters, Indra preached it with twelve chapters, Prachetas with six chapters and Brihaspati preached it with three thousand chapters. Shukracharya further condensed it and created Nitishastra (Shukraneeti) consisting of one thousand chapters. <br />
<br />
Bhardwaja rishi composed a text with seven hundred chapters, Gaurashira composed five hundred, Maharishi Veda Vyas condensed them and created a Niti Shastra consisting of three hundred chapters. Maharishi Vaishampayan summarized it further consisting of eight chapters. <br />
<br />
== Military Studies and Archery ==<br />
Military studies is also known by many other names such as Defense and Strategic Education, Military Science, War and National Security Studies, and War and Strategy Studies. In ancient times, weapons like bow and arrow were used as instruments of war. But in the present times, the requirements of war have changed and the methods of war have also changed. In ancient times, knowledge of archery etc. provided significant benefits in the following areas <br />
<br />
* Military security knowledge<br />
* Study of military organizations<br />
* National Security<br />
* Art of War<br />
* Skill in using bow and arrow (weapons) <br />
* Preparation of armed forces and strategic array formations for war<br />
<br />
As the name of Indian military science, Dhanurveda, proves that archery and weaponry was prestigious study in ancient India since the Vedic period.<br />
<br />
== Dhanurveda and Martial arts ==<br />
''Main article: 64 Kalas of ancient India (प्राचीन भारत में चौंसठ कलाएँ)''<br />
<br />
The trend of classification of art forms is modern. In Sanskrit literature, arts have been enumerated and not classified. The term "fine arts" has been used for the first time in Kalidasa’s literature. But classification of arts was not Kalidasa’s intent. The attempt to classify arts is also reflected to some extent in Shukraneeti. <br />
<br />
=== Classification of Dhanurvedic Arts ===<br />
Five art forms of Dhanurveda are listed as follows -<br />
<br />
# Weaponry<br />
# Wrestling<br />
# Mechanical operations<br />
# Operating weapons<br />
# Array formation strategy etc.<br />
<br />
There is no end to knowledge and arts, that is, it is infinite and no one can quantify them. Shukracharya has considered the sciences to be thirty-two in number and the arts to be sixty-four. While characterizing them it has been said that -<blockquote>यत् यत् स्याद् वाचिकं सम्यक् कर्म विद्याभिसाकम्। शक्तो मूकोऽपि यत् कर्त्तु कलासंज्ञन्तु तत् स्मृतम्॥ [8] </blockquote>Which means that the work which can be completed properly by using speech is called ‘Vidya’ or knowledge and the work which even a dumb person can do, using his hands and legs is called art.<br />
<br />
=== Archery ===<br />
Apart from being a useful art, archery was also a major source of entertainment. Associations or festivals used to be organized for people with proficiency in this knowledge to demonstrate their skills. A similar scene is displayed in the story of 'Asadis Jatak' in the artefacts of Bharhut. An archer is standing under a mango tree and a spectator is also shown in the above scene to watch his feat. [9]<br />
<br />
* Shri Ram's ancestor Sagara Chakravarty became the emperor of Ayodhya after receiving the teachings of Agnibaan (Fire emitting arrow) and Dhanurveda from Maharishi Aurva.<br />
* Maharathi Karna, the son of Sun God (Surya Dev) took the knowledge of Dhanurveda from Parashurama.<br />
* Parshurama mentored Drona and Bhishma in the complete skill and knowledge of Dhanurveda.<br />
<br />
In the Mahabharata, there is a detailed description of one such association formed by Acharya Drona in which archery competitions were also held and Arjuna was proclaimed as the best archer. [10] Kshatriya women also received education in Dhanurveda and participated in wars. According to Shrimad Bhagwat Purana, Shri Krishna and Balram were taught the secrets of mysterious Dhanurveda along with the four Vedas and its six limbs, in the Ashram of Maharishi Sandipani -<blockquote>सरहस्यं धनुर्वेदं धर्मान् न्यायपथांस्तथा। तथा चान्वीक्षिकीं विद्यां राजनीतिं च षड्विधाम् ॥(Bhag. Pura. 10.15.34) [11] </blockquote>He tutored both of them in Dhanurveda along with its secrets, along with standard legal texts, methods of debate related to logic and philosophy and also taught them the six divisions of political science. Thus, while studying in the Gurukul itself, Shri Krishna and Balram soon became experts in archery and weaponry. In the Ramayana and Mahabharata epics, there is a description of Indians being proficient in archery and weaponry. While in the Raghuvansham of Kalidasa an epic composition, there is a description of the sounds emanating by the pulled strings of the great bows of Shri Ram and Shri Lakshman, similarly in Abhijnana Shakuntalam, Dushyant has been described as adept in archery and weaponry.<br />
<br />
=== Purpose of Archery ===<br />
The main purpose of archery was self-protection and safeguarding the nation. The justification for the study of archery and weaponry was to use it to establish dharma and not for the purpose of terrorizing people. In ancient times, the responsibility of protecting the society was specifically assigned to the Kshatriyas. The etymological meaning of the word Kshatra is to destroy. The great poet Kalidasa described the Kshatriyas as protectors of the self and others in his composition Raghuvansha epic, hence it was absolutely necessary for the Kshatriyas to carry a bow. Protection from others wasn’t required for a proficient archer. It is quoted in Dhanurveda Samhita written by Maharishi Vasishtha that-<br />
<br />
Additionally archery plays a crucial role in the protection of noble people from evil robbers and thieves thus helping in the administration of the nation. If there was even one good archer in a village, he was capable of protecting the entire village. Enemies would run away with the fear of his archery skills. According to Shukra Niti, the science of Dhanurveda imparts not only the skill of operating the bow and arrow, but a the comprehensive knowledge related to the making and operating of all weapons useful in war was taught. Great poet Bhavabhuti depicted the self defensive nature imparted by Dhanurveda in Uttararamcharita.<br />
<br />
Acharyas of Dhanurveda<br />
<br />
The original pravakta for Dhanurveda is Shiva. Parasharam was mentored by Sadashiv himself and so was Maharishi Vashishta. Maharishi Vasishta mentored Vishwamitra in Dhanurveda. In the text called as ‘Prasthaan Bhed’, Vishwamitra is mentioned as the author of ‘Pada Chatushtayatmak Dhanurveda’. In the text by Maharishi Vasishta, significance is given to ‘Tantra Yuddh’ or warfare fought using tantric powers. Vishwamitra amended Dhanurveda and gave it a classical format and thereby assumed the post of Principal (Pradhanacharya). That is the reason why a complete and comprehensive composition of Dhanurveda is not to be found anywhere. However, we find references and description of the knowledge related to these texts in ‘Vasishta Dhanuveda’, ‘Aushanasa Dhanurveda’ and the four chapters namely ‘Maanasollaas’, ‘Yukteekalpataru’, ‘Veeramitroday’ etc. in the ‘Vishnudharmottara Purana’ and in the Agni Puran. [12]<br />
<br />
[[Category:Upavedas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135962Perception2023-11-07T10:53:28Z<p>Fordharma: /* Perception Vs Pratyaksha Pramana */</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
<br />
== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
<br />
In the Western tradition perception and inference, or experience and reason, are widely recognized as the two sources of knowledge, while in India six sources ([[ShadPramanas (षड्प्रमाणाः)|shad pramanas]]) are widely recognised as valid sources of knowledge. <br />
<br />
== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
<br />
Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
<br />
=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
<br />
=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
<br />
Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
<br />
=== Process of Sensation ===<br />
It involves three steps.<br />
<br />
# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
<br />
Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
<br />
== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. An immediate interpretation of a sense impression is called a perception. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
<br />
Responding to a stimulus presented to one sense by perceiving a fact which could only be directly presented to another sense is exemplified also by such common expressions as that the stone ‘looks heavy,’ or that the bell 'sounds cracked.’ All this goes to show that we read meaning into the things that strike our sense organs. In other words, we perceive those things. As Woodworth states it: “We see things not as they are but as we are.”<ref name=":3">Morgan, John Jacob Brooke, and Adam Raymond Gilliland. ''An introduction to psychology''. Macmillan, 1927. (Page 145-181)</ref><br />
<br />
== Process of Perception ==<br />
As a child sensations are not completely processed to ascribe meanings except those such as necessities say hunger. For example in an adult, a noise may arouse questions of what it may be until satisfactory answer is obtained, a meaning or significance has to be given. However, the same noise would probably startle a baby, but the sound would have no significance for him. We say the child will learn the meaning of such sound stimuli later on. This shows that a large part of human development is learning to understand the significance of the things we experience. It is only as we learn to interpret things, to read meaning into them, that we grow mentally.<ref name=":3" /> Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
<br />
=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
<br />
Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention, motivation etc.<br />
<br />
=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><ref name=":1" /><br />
{| class="wikitable"<br />
!Bottom-Up Processing<br />
!Top-down Processing<br />
|-<br />
|Process of perception is direct<br />
|Process of perception is indirect<br />
|-<br />
|Perception is a data driven process i.e., stimuli carries sufficient information to be interpreted meaningfully not relying on person's experiences.<br />
|Perception is an experience driven process i.e., stimuli does not carry sufficient information to be interpreted meaningfully thus requiring to rely on person's experiences.<br />
|-<br />
|J J Gibson was one of the strongest advocate of this view.<br />
|Richard Gregory was the strongest advocate of this view.<br />
|}<br />
<br />
=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
<br />
== Factors affecting sensation and perception ==<br />
<br />
=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
<br />
Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
<br />
=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
<br />
'''Selective Attention''': One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli.<ref name=":1" /> <br />
<br />
'''Sustained Attention''': Some activities involve prolonged attention such as a computer game, or gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted.<ref name=":1" /> <br />
<br />
=== Motivation ===<br />
Motivation can also affect perception. For example, while expecting a really important phone call and, taking a shower, a one thinks that one can hear the phone ringing, only to discover that it is not so. This is how a motivation or expectation to detect a meaningful stimulus can influence our perception. It can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /> It is common experience that when we feel hungry, our attention tends to catch the smell of food easily than when we are not hungry. Hunger is a motivation influencing our perception.<ref name=":1" /><br />
<br />
=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
<br />
One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
<br />
=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
<br />
== Gestalt Principles of Perception ==<br />
In the early 20th century, three German psychologists Max Wertheimer, Wolfgang Köhler and Kurt Koffka proposed new principles for explaining perception called as Gestalt principle. According to these psychologists, the process of perception does not involve perceiving an array of stimuli as an object but it involves our tendency to seek a form or pattern in it. The literal meaning of the word Gestalt is form or configuration. The basic premise of Gestalt psychology is that ‘whole is different from the sum of its part’. Based on this basic premise, Gestalt psychologists proposed a number of principles or laws to explain the process of perceptual organisation i.e., how we perceive smaller units of stimuli as a whole, having a particular pattern.<ref name=":1" /><br />
<br />
=== Figure-ground Relationship ===<br />
According to this Gestalt principle, we tend to segment our visual world into figure and ground. Figure is the object or person that is the focus of the visual field, while ground is the background. <br />
<br />
The other factors which determine perceptual grouping are:- <br />
<br />
(a) Proximity: All other factors being equal, stimuli that are near one another tend to be grouped together. For example, if four stand near one another and a fifth 10 feet away, the adjacent four will be seen as a group and the distant fifth as an outsider. Events that are close in time and space are also perceived together. <br />
<br />
(b) Similarity: Stimuli that are similar in size, shape or color tend to be grouped together. <br />
<br />
(c) Continuity: Perception tends toward simplicity and continuity. Even if there are dots in a circular fashion, the person will see them as a complete circle. <br />
<br />
(d) Closure: It is the tendency to complete a figure that is incomplete but has a consistent overall form. (e) Common region: Stimuli that are found within a common area tend to be seen as a group.<br />
<br />
== Illusions ==<br />
Under certain circumstances, there is a tendency to misinterpret certain sensory experiences which we call as an illusion.<ref name=":3" /><br />
<br />
# Vertical distances are perceived as greater than mathematically equal horizontal distances. A vertical line looks longer than the horizontal line upon which it is standing. A high hat will look higher than it really is on account of this illusion. <br />
# Filled or divided space appears greater than empty or undivided space. <br />
# Contrast affects our interpretation of sensations. For example, vinegar tastes very sour after eating sugar, bliss is greater if we have been despondent, a disappointment is keener if we have been keyed to a high pitch of expectancy. A famous example is the Muller-Lyer illusion of two arrows having lines facing outwards and inwards but the distance between the arrow points is the same. <br />
# The apparent direction of a line is influenced by the presence of other lines. <br />
# Illusions of area<br />
# Illusions of perspective<br />
<br />
== Extra Sensory Perception ==<br />
Extra sensory perception is the ability to perceive objects or events in ways that cannot be explained by known sensory capacities. The study of extra sensory perception phenomena is termed as '''Parapsychology'''. Events that seem to lie outside the region of accepted scientific laws are called psi-phenomena.<ref name=":2">https://www.nios.ac.in/media/documents/secpsycour/English/Chapter-5.pdf</ref><br />
<br />
An example of extrasensory perception is when a person intuitively ‘feels’ that his brother who is in another city is not well. Another example could be when you just ‘know’ that an earthquake is going to happen in your city.<ref name=":2" /><br />
<br />
'''Clairvoyance''' is the ability to perceive events or gain information in ways that appear unaffected by distance or normal barriers. '''Telepathy''' refers to the perception of another person’s thoughts or the ability to read someone else’s mind. '''Pre-cognition''' is termed as the ability to predict or perceive future events accurately. '''Psycho-kinesis''' refers to the ability to exert influence over inanimate objects by will-power (mind over matter). Very rarely we find persons are able to move objects only through concentration but without touching them. A few psychologists strongly believe in extrasensory perception but a majority does not subscribe to it.<ref name=":2" /><br />
<br />
== Perception Vs Pratyaksha Pramana ==<br />
Perception as one of the important qualities of the intellect has been regarded highly in Indian tradition. Kautilya in his Arthashastra describes that inquiry, hearing, perception, retention in memory, reflection, deliberation inference and steadfast adherence to conclusions are the qualities of the intellect.<ref>Kuppuswamy. B. Source book of Ancient Indian Psychology</ref> Indian philosophy and in particular the Darshana shastras extensively deal with the six ways of knowing or Pramanas required for understanding self as the knower. <br />
<br />
- Nyaya defines perception as apprehension through sense-object contact. <br />
<br />
- Mimamsa theory of perception is similar to Nyaya concept. Prabhakara introduced his doctrine of Tripartite Perception. <br />
<br />
- Advaita mentions six stages of mental function, and perception through the senses is the first stage. Mind goes out through the senses, envelops the object and assumes its shape. The terms nirvikalpa (indeterminate) and savikalpa (determinate) have been used to describe two distinct forms of perception. This distinction has been quite common in Indian thought, and is subject to much debate among several schools of thought, such as Nyāya, Mīmāṁsā, Vedānta, and Buddhism.<ref name=":4">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 174-176)</ref> <br />
<br />
It is common in most schools of Indian thought to describe perception and cognition (samjñana) among babies as nirvikalpa pratyaksa, meaning that infants do not have the ability to perceive diversity or distinction, or to construe or imagine. In other words, individuals develop the ability to make meaningful distinctions, construe, and imagine (savikalpa pratyaksa), i.e., the capacity to “reason,” as they grow up.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref> <br />
<br />
The concept of indeterminate perception (nirvikalpa pratyakṣa) parallels what Piaget characterizes as the child’s experiences during the sensorimotor stage. During this stage the child’s way of knowing and understanding the world depends on seeing, touching, and manipulating objects. The transition from nirvikalpa to savikalpa pratyakṣa described in the Advaita literature is similar to the changes that Piaget describes as taking place during the child’s transition from the sensorimotor stage to that of concrete operations such as counting with fingers, which implies putting things together as the Advaita view indicates. A perspective common to both Advaita and Piaget is that our knowledge of the world is a matter of construction with elements of imagination added to what is given in experience.<ref name=":4" /> <br />
<br />
== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135961Perception2023-11-07T09:55:44Z<p>Fordharma: /* Perception Vs Pratyaksha Pramana */ adding content</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
<br />
== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
<br />
In the Western tradition perception and inference, or experience and reason, are widely recognized as the two sources of knowledge, while in India six sources ([[ShadPramanas (षड्प्रमाणाः)|shad pramanas]]) are widely recognised as valid sources of knowledge. <br />
<br />
== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
<br />
Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
<br />
=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
<br />
=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
<br />
Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
<br />
=== Process of Sensation ===<br />
It involves three steps.<br />
<br />
# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
<br />
Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
<br />
== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. An immediate interpretation of a sense impression is called a perception. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
<br />
Responding to a stimulus presented to one sense by perceiving a fact which could only be directly presented to another sense is exemplified also by such common expressions as that the stone ‘looks heavy,’ or that the bell 'sounds cracked.’ All this goes to show that we read meaning into the things that strike our sense organs. In other words, we perceive those things. As Woodworth states it: “We see things not as they are but as we are.”<ref name=":3">Morgan, John Jacob Brooke, and Adam Raymond Gilliland. ''An introduction to psychology''. Macmillan, 1927. (Page 145-181)</ref><br />
<br />
== Process of Perception ==<br />
As a child sensations are not completely processed to ascribe meanings except those such as necessities say hunger. For example in an adult, a noise may arouse questions of what it may be until satisfactory answer is obtained, a meaning or significance has to be given. However, the same noise would probably startle a baby, but the sound would have no significance for him. We say the child will learn the meaning of such sound stimuli later on. This shows that a large part of human development is learning to understand the significance of the things we experience. It is only as we learn to interpret things, to read meaning into them, that we grow mentally.<ref name=":3" /> Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
<br />
=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
<br />
Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention, motivation etc.<br />
<br />
=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><ref name=":1" /><br />
{| class="wikitable"<br />
!Bottom-Up Processing<br />
!Top-down Processing<br />
|-<br />
|Process of perception is direct<br />
|Process of perception is indirect<br />
|-<br />
|Perception is a data driven process i.e., stimuli carries sufficient information to be interpreted meaningfully not relying on person's experiences.<br />
|Perception is an experience driven process i.e., stimuli does not carry sufficient information to be interpreted meaningfully thus requiring to rely on person's experiences.<br />
|-<br />
|J J Gibson was one of the strongest advocate of this view.<br />
|Richard Gregory was the strongest advocate of this view.<br />
|}<br />
<br />
=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
<br />
== Factors affecting sensation and perception ==<br />
<br />
=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
<br />
Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
<br />
=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
<br />
'''Selective Attention''': One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli.<ref name=":1" /> <br />
<br />
'''Sustained Attention''': Some activities involve prolonged attention such as a computer game, or gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted.<ref name=":1" /> <br />
<br />
=== Motivation ===<br />
Motivation can also affect perception. For example, while expecting a really important phone call and, taking a shower, a one thinks that one can hear the phone ringing, only to discover that it is not so. This is how a motivation or expectation to detect a meaningful stimulus can influence our perception. It can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /> It is common experience that when we feel hungry, our attention tends to catch the smell of food easily than when we are not hungry. Hunger is a motivation influencing our perception.<ref name=":1" /><br />
<br />
=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
<br />
One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
<br />
=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
<br />
== Gestalt Principles of Perception ==<br />
In the early 20th century, three German psychologists Max Wertheimer, Wolfgang Köhler and Kurt Koffka proposed new principles for explaining perception called as Gestalt principle. According to these psychologists, the process of perception does not involve perceiving an array of stimuli as an object but it involves our tendency to seek a form or pattern in it. The literal meaning of the word Gestalt is form or configuration. The basic premise of Gestalt psychology is that ‘whole is different from the sum of its part’. Based on this basic premise, Gestalt psychologists proposed a number of principles or laws to explain the process of perceptual organisation i.e., how we perceive smaller units of stimuli as a whole, having a particular pattern.<ref name=":1" /><br />
<br />
=== Figure-ground Relationship ===<br />
According to this Gestalt principle, we tend to segment our visual world into figure and ground. Figure is the object or person that is the focus of the visual field, while ground is the background. <br />
<br />
The other factors which determine perceptual grouping are:- <br />
<br />
(a) Proximity: All other factors being equal, stimuli that are near one another tend to be grouped together. For example, if four stand near one another and a fifth 10 feet away, the adjacent four will be seen as a group and the distant fifth as an outsider. Events that are close in time and space are also perceived together. <br />
<br />
(b) Similarity: Stimuli that are similar in size, shape or color tend to be grouped together. <br />
<br />
(c) Continuity: Perception tends toward simplicity and continuity. Even if there are dots in a circular fashion, the person will see them as a complete circle. <br />
<br />
(d) Closure: It is the tendency to complete a figure that is incomplete but has a consistent overall form. (e) Common region: Stimuli that are found within a common area tend to be seen as a group.<br />
<br />
== Illusions ==<br />
Under certain circumstances, there is a tendency to misinterpret certain sensory experiences which we call as an illusion.<ref name=":3" /><br />
<br />
# Vertical distances are perceived as greater than mathematically equal horizontal distances. A vertical line looks longer than the horizontal line upon which it is standing. A high hat will look higher than it really is on account of this illusion. <br />
# Filled or divided space appears greater than empty or undivided space. <br />
# Contrast affects our interpretation of sensations. For example, vinegar tastes very sour after eating sugar, bliss is greater if we have been despondent, a disappointment is keener if we have been keyed to a high pitch of expectancy. A famous example is the Muller-Lyer illusion of two arrows having lines facing outwards and inwards but the distance between the arrow points is the same. <br />
# The apparent direction of a line is influenced by the presence of other lines. <br />
# Illusions of area<br />
# Illusions of perspective<br />
<br />
== Extra Sensory Perception ==<br />
Extra sensory perception is the ability to perceive objects or events in ways that cannot be explained by known sensory capacities. The study of extra sensory perception phenomena is termed as '''Parapsychology'''. Events that seem to lie outside the region of accepted scientific laws are called psi-phenomena.<ref name=":2">https://www.nios.ac.in/media/documents/secpsycour/English/Chapter-5.pdf</ref><br />
<br />
An example of extrasensory perception is when a person intuitively ‘feels’ that his brother who is in another city is not well. Another example could be when you just ‘know’ that an earthquake is going to happen in your city.<ref name=":2" /><br />
<br />
'''Clairvoyance''' is the ability to perceive events or gain information in ways that appear unaffected by distance or normal barriers. '''Telepathy''' refers to the perception of another person’s thoughts or the ability to read someone else’s mind. '''Pre-cognition''' is termed as the ability to predict or perceive future events accurately. '''Psycho-kinesis''' refers to the ability to exert influence over inanimate objects by will-power (mind over matter). Very rarely we find persons are able to move objects only through concentration but without touching them. A few psychologists strongly believe in extrasensory perception but a majority does not subscribe to it.<ref name=":2" /><br />
<br />
== Perception Vs Pratyaksha Pramana ==<br />
In the Indian tradition, it is the self-as-knower which involves the cognitive structures and processes operating within the individual at any given time. In cognitive terms, I ''am'' the way I get to know the world. <br />
<br />
In Indian philosophy, the terms nirvikalpa and savikalpa have been used to describe two distinct forms of perception. It is common in most schools of Indian thought to describe perception and cognition (samjñana) among babies as nirvikalpa pratyaksa, meaning that infants do not have the ability to perceive diversity or distinction, or to construe or imagine. In other words, individuals develop the ability to make meaningful distinctions, construe, and imagine (savikalpa pratyaksa), i.e., the capacity to “reason,” as they grow up.<ref>Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers.</ref><br />
<br />
== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135958Perception2023-11-04T05:55:32Z<p>Fordharma: /* 2. Organization */</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
<br />
== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
<br />
== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
<br />
Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
<br />
=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
<br />
=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
<br />
Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
<br />
=== Process of Sensation ===<br />
It involves three steps.<br />
<br />
# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
<br />
Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
<br />
== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. An immediate interpretation of a sense impression is called a perception. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
<br />
Responding to a stimulus presented to one sense by perceiving a fact which could only be directly presented to another sense is exemplified also by such common expressions as that the stone ‘looks heavy,’ or that the bell 'sounds cracked.’ All this goes to show that we read meaning into the things that strike our sense organs. In other words, we perceive those things. As Woodworth states it: “We see things not as they are but as we are.”<ref name=":3">Morgan, John Jacob Brooke, and Adam Raymond Gilliland. ''An introduction to psychology''. Macmillan, 1927. (Page 145-181)</ref><br />
<br />
== Process of Perception ==<br />
As a child sensations are not completely processed to ascribe meanings except those such as necessities say hunger. For example in an adult, a noise may arouse questions of what it may be until satisfactory answer is obtained, a meaning or significance has to be given. However, the same noise would probably startle a baby, but the sound would have no significance for him. We say the child will learn the meaning of such sound stimuli later on. This shows that a large part of human development is learning to understand the significance of the things we experience. It is only as we learn to interpret things, to read meaning into them, that we grow mentally.<ref name=":3" /> Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
<br />
=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
<br />
Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention, motivation etc.<br />
<br />
=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><ref name=":1" /><br />
{| class="wikitable"<br />
!Bottom-Up Processing<br />
!Top-down Processing<br />
|-<br />
|Process of perception is direct<br />
|Process of perception is indirect<br />
|-<br />
|Perception is a data driven process i.e., stimuli carries sufficient information to be interpreted meaningfully not relying on person's experiences.<br />
|Perception is an experience driven process i.e., stimuli does not carry sufficient information to be interpreted meaningfully thus requiring to rely on person's experiences.<br />
|-<br />
|J J Gibson was one of the strongest advocate of this view.<br />
|Richard Gregory was the strongest advocate of this view.<br />
|}<br />
<br />
=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
<br />
== Factors affecting sensation and perception ==<br />
<br />
=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
<br />
Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
<br />
=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
<br />
'''Selective Attention''': One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli.<ref name=":1" /> <br />
<br />
'''Sustained Attention''': Some activities involve prolonged attention such as a computer game, or gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted.<ref name=":1" /> <br />
<br />
=== Motivation ===<br />
Motivation can also affect perception. For example, while expecting a really important phone call and, taking a shower, a one thinks that one can hear the phone ringing, only to discover that it is not so. This is how a motivation or expectation to detect a meaningful stimulus can influence our perception. It can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /> It is common experience that when we feel hungry, our attention tends to catch the smell of food easily than when we are not hungry. Hunger is a motivation influencing our perception.<ref name=":1" /><br />
<br />
=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
<br />
One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
<br />
=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
<br />
== Gestalt Principles of Perception ==<br />
In the early 20th century, three German psychologists Max Wertheimer, Wolfgang Köhler and Kurt Koffka proposed new principles for explaining perception called as Gestalt principle. According to these psychologists, the process of perception does not involve perceiving an array of stimuli as an object but it involves our tendency to seek a form or pattern in it. The literal meaning of the word Gestalt is form or configuration. The basic premise of Gestalt psychology is that ‘whole is different from the sum of its part’. Based on this basic premise, Gestalt psychologists proposed a number of principles or laws to explain the process of perceptual organisation i.e., how we perceive smaller units of stimuli as a whole, having a particular pattern.<ref name=":1" /><br />
<br />
=== Figure-ground Relationship ===<br />
According to this Gestalt principle, we tend to segment our visual world into figure and ground. Figure is the object or person that is the focus of the visual field, while ground is the background. <br />
<br />
The factors which determine perceptual grouping are:- <br />
<br />
(a) Proximity: All other factors being equal, stimuli that are near one another tend to be grouped together. For example, if four stand near one another and a fifth 10 feet away, the adjacent four will be seen as a group and the distant fifth as an outsider. Events that are close in time and space are also perceived together. <br />
<br />
(b) Similarity: Stimuli that are similar in size, shape or color tend to be grouped together. <br />
<br />
(c) Continuity: Perception tends toward simplicity and continuity. Even if there are dots in a circular fashion, the person will see them as a complete circle. <br />
<br />
(d) Closure: It is the tendency to complete a figure that is incomplete but has a consistent overall form. (e) Common region: Stimuli that are found within a common area tend to be seen as a group.<br />
<br />
== Illusions ==<br />
Under certain circumstances, there is a tendency to misinterpret certain sensory experiences which we call as an illusion.<ref name=":3" /><br />
<br />
# Vertical distances are perceived as greater than mathematically equal horizontal distances. A vertical line looks longer than the horizontal line upon which it is standing. A high hat will look higher than it really is on account of this illusion. <br />
# Filled or divided space appears greater than empty or undivided space. <br />
# Contrast affects our interpretation of sensations. For example, vinegar tastes very sour after eating sugar, bliss is greater if we have been despondent, a disappointment is keener if we have been keyed to a high pitch of expectancy. A famous example is the Muller-Lyer illusion of two arrows having lines facing outwards and inwards but the distance between the arrow points is the same. <br />
# The apparent direction of a line is influenced by the presence of other lines. <br />
# Illusions of area<br />
# Illusions of perspective<br />
<br />
== Extra Sensory Perception ==<br />
Extra sensory perception is the ability to perceive objects or events in ways that cannot be explained by known sensory capacities. The study of extra sensory perception phenomena is termed as '''Parapsychology'''. Events that seem to lie outside the region of accepted scientific laws are called psi-phenomena.<ref name=":2">https://www.nios.ac.in/media/documents/secpsycour/English/Chapter-5.pdf</ref><br />
<br />
An example of extrasensory perception is when a person intuitively ‘feels’ that his brother who is in another city is not well. Another example could be when you just ‘know’ that an earthquake is going to happen in your city.<ref name=":2" /><br />
<br />
'''Clairvoyance''' is the ability to perceive events or gain information in ways that appear unaffected by distance or normal barriers. '''Telepathy''' refers to the perception of another person’s thoughts or the ability to read someone else’s mind. '''Pre-cognition''' is termed as the ability to predict or perceive future events accurately. '''Psycho-kinesis''' refers to the ability to exert influence over inanimate objects by will-power (mind over matter). Very rarely we find persons are able to move objects only through concentration but without touching them. A few psychologists strongly believe in extrasensory perception but a majority does not subscribe to it.<ref name=":2" /><br />
<br />
== Perception Vs Pratyaksha Pramana ==<br />
<br />
== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135951Perception2023-11-02T03:38:56Z<p>Fordharma: added content</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
<br />
== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
<br />
== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
<br />
Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
<br />
=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
<br />
=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
<br />
Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
<br />
=== Process of Sensation ===<br />
It involves three steps.<br />
<br />
# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
<br />
Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
<br />
== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
<br />
== Process of Perception ==<br />
Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
<br />
=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
<br />
Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention.<br />
<br />
=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><br />
<br />
=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
<br />
== Factors affecting sensation and perception ==<br />
<br />
=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
<br />
Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
<br />
=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
<br />
Selective Attention : One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli. <br />
<br />
Sustained Attention: Some activities involve prolonged attention such as computer games, and gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted. <br />
<br />
=== Motivation ===<br />
Motivation can also affect perception. Have you ever been expecting a really important phone call and, while taking a shower, you think you hear the phone ringing, only to discover that it is not so. If so, then you have experienced how motivation to detect a meaningful stimulus can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /><br />
<br />
=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
<br />
One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
<br />
=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
<br />
== Gestalt Principles of Perception ==<br />
<br />
== Extra Sensory Perception ==<br />
Extra sensory perception is the ability to perceive objects or events in ways that cannot be explained by known sensory capacities. The study of extra sensory perception phenomena is termed as '''Parapsychology'''. Events that seem to lie outside the region of accepted scientific laws are called psi-phenomena.<ref name=":2">https://www.nios.ac.in/media/documents/secpsycour/English/Chapter-5.pdf</ref><br />
<br />
An example of extrasensory perception is when a person intuitively ‘feels’ that his brother who is in another city is not well. Another example could be when you just ‘know’ that an earthquake is going to happen in your city.<ref name=":2" /><br />
<br />
'''Clairvoyance''' is the ability to perceive events or gain information in ways that appear unaffected by distance or normal barriers. '''Telepathy''' refers to the perception of another person’s thoughts or the ability to read someone else’s mind. '''Pre-cognition''' is termed as the ability to predict or perceive future events accurately. '''Psycho-kinesis''' refers to the ability to exert influence over inanimate objects by will-power (mind over matter). Very rarely we find persons are able to move objects only through concentration but without touching them. A few psychologists strongly believe in extrasensory perception but a majority does not subscribe to it.<ref name=":2" /><br />
<br />
== Perception Vs Pratyaksha Pramana ==<br />
<br />
== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharmahttps://dharmawiki.org/index.php?title=Perception&diff=135948Perception2023-11-01T17:09:12Z<p>Fordharma: /* How is perception produced? */</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Perception is the mental process of interpreting the information received by the sense organs from the environment. Sensation is a physical process, whereas, perception is a psychological process. For example, upon smelling the scent of roses, a sensation is the scent receptors in the body detecting the odor of roses, but the perception may be "Mmm, this smells like roses."<ref name=":0">Introduction to Psychology course on NPTEL</ref><br />
<br />
== Introduction ==<br />
Perception is a set of psychological processes that help us understand the world around us. We encounter numerous stimuli every second through our sensory organs. It brings about awareness and interpretation of our environment. It involves selection, organization, and interpretation of the sensory information based on one's previous experiences, needs, aspirations and even considering other's experiences.<ref name=":1">http://egyankosh.ac.in//handle/123456789/61382</ref><br />
<br />
== Sensation ==<br />
Sense organs are the primary sources for gathering information from the world around us and providing it to the mind for further processing. Sense organs receive the reflection emanating from the objects which are then reflected in the inner mind. A stimulus is a detectable input from the environment. <br />
<br />
Sensory receptors are specialized neurons that respond to specific types of stimuli. When sensory information is detected by a sensory receptor, sensation has occurred. For example, light that enters the eye causes chemical changes in cells that line the back of the eye. These cells relay messages, in the form of action potentials to the central nervous system.<ref name=":0" /><br />
<br />
=== Sensory Organs ===<br />
It is well known that the five major senses are vision, hearing (audition), smell (olfaction), taste (gustation), and touch (somatosensation). They contain sense receptors which are specialized cells unique to each sense organ and respond to specific forms of stimulation. However, a combination of sensations are generally evoked, for example, when one takes a bite into a crisp apple, one can hear the sound of crunch, get the taste of sweetness, feel the smooth skin of the fruit, see the red color of the skin and smell the aroma of apple. <br />
{| class="wikitable"<br />
|+Fundamental Human Senses<br />
!Sense<br />
!Perceptual Experience<br />
!Stimulus<br />
!Sense Organ<br />
!Sensation<br />
|-<br />
|Sight<br />
|Vision<br />
|Light waves<br />
|Eye<br />
|Colors, patterns, textures, forms<br />
|-<br />
|Hearing<br />
|Audition<br />
|Sound waves<br />
|Ear<br />
|Music, noise, voice, tones<br />
|-<br />
|Touch <br />
|Tactile<br />
|External touch<br />
|Skin<br />
|Touch, cold, warmth, pain, mechanical compression<br />
|-<br />
|Smell<br />
|Olfactory<br />
|Volatile substances, Aerosols (Chemical)<br />
|Nose<br />
|Odours both pleasant and unpleasant, strong and mild<br />
|-<br />
|Taste<br />
|Gustation<br />
|Soluble solutions, Liquids (Chemical)<br />
|Tongue<br />
|Taste of sweet, salt, bitter etc.<br />
|}<br />
<br />
=== Somesthesis - the mechanical senses ===<br />
Somesthesis refers to the mechanical senses that provide information about<br />
* balance (the vestibular sense)<br />
* body position and movement (proprioception and kinesthesia)<br />
* pain (nociception)<br />
* temperature (thermoception)<br />
Kinesthesis is a term applied to communicating information about movement and location of body parts and receptors for these are found in joints and ligaments.<br />
<br />
Vestibular or equilibratory sense is concerned with the sense of balance and knowledge of the body position. Receptors for this sense are in semicircular canals and vestibular sacs found in the inner ear. The vestibular organ monitors head and eye movements.<br />
<br />
=== Process of Sensation ===<br />
It involves three steps.<br />
<br />
# '''Reception''': The process of receiving information in the form of light, heat or other physical energy by the sense organs having specialized sensory receptor cells is called reception. The minimum amount of physical energy needed to produce a sensory experience in a receptor cell is called '<nowiki/>'''absolute threshold'''.' For example, the tick of a watch six meters or twenty feet away can be heard under quiet conditions. A message below that threshold is said to be '<nowiki/>'''subliminal'''<nowiki/>'; such a message is processed but a person is not consciously aware of it. The minimum difference that a person can detect between two stimuli 50% of the time is termed as ''''just noticeable''' '''difference threshold'''<nowiki/>'. Examples include the noticeable difference in the pressure on the arm, and differences in the volume of music. <br />
# '''Transduction''': The conversion of received physical energy or sensory stimulus energy into electric impulse or action potential is known as transduction. The electric impulses are the 'readable' forms of sensory information. <br />
# '''Transmission''': The electric impulses travel from the source sensory organ to the brain for interpretation via the nerve fibers.<br />
<br />
Psychophysics is a study of the relationship between the physical characteristics of stimuli and the psychological experience with them. Sensory system is used to detect events happening in our environment. <br />
<br />
== Definition of Perception ==<br />
An awareness about the external stimuli gathered by the sense-organs is the result of a higher mental process called 'perception'. It helps us interpret the world around us and in making an appropriate decision in simple and complex situations and stimuli. Perception is a process of selecting, organizing, and interpreting the sensory information based on previous experiences, other's experiences, needs or expectations.<br />
<br />
== Process of Perception ==<br />
Broadly, the process of perception involves three steps, when a stimulus is encountered.<br />
<br />
=== 1. Selection ===<br />
Selection is the first stage of perception. At a given time, due to various factors, the human brain consciously or unconsciously, processes only some stimuli ignoring the others. For example, when engaged in deep conversation we tune out of many sounds in the background and do not register them. The selected stimulus becomes the "attended stimulus."<ref name=":1" /> <br />
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Subsequent to selecting the stimulus the interpretation depends on how the information is organized for processing. Selection is influenced by some factors like attention.<br />
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=== 2. Organization ===<br />
It is the second stage of perception. It refers to the way sensory information is organized, interpreted, and consciously experienced. In this stage, stimuli are arranged mentally in a meaningful pattern, thus, organizing the information received. This process occurs unconsciously explained by certain principles such as those of Gestalt. Perception involves both bottom-up and top-down processing. Bottom-up processing refers to the fact that perceptions are built from sensory input. On the other hand, how we interpret those sensations is influenced by our available knowledge, our experiences, and our thoughts. This is called top-down processing.<ref name=":0" /><br />
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=== 3. Interpretation ===<br />
In this third stage of the process of perception, meaning is assigned to the organized stimulus. Interpretation and assigning meaning to the stimuli is based on one's own experiences, expectations, needs, beliefs, other's experiences and other factors. This stage is subjective in nature and the same stimuli can be interpreted differently by different individuals.<ref name=":1" /><br />
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== Factors affecting sensation and perception ==<br />
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=== Sensory Adaptation ===<br />
Although our perceptions are built from sensations, not all sensations result in perception. In fact, we often don’t perceive stimuli that remain relatively constant over prolonged periods of time. This is known as sensory adaptation.<ref name=":0" /><br />
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Imagine a person entering a classroom having an old analog clock. Upon first entering the room, he can hear the ticking of the clock; as he engages in conversation with classmates or listens to professor greet the class, he shall no longer be aware of the clock ticking. The clock continues to tick, and that stimulus continues to affect the sensory receptors of the person's auditory system even as time passes. The fact that he no longer perceives the sound demonstrates sensory adaptation and shows that while closely associated, sensation and perception are different.<ref name=":0" /> When exposed to a stimulus over a period of time there will be a diminished sensitivity to it. Constant and persistent exposure to a stimulus may make a person unresponsive to it. For example, the water in a hot tub is hot initially and after a certain period of time it no longer seems as hot. So is the case with band aid which cannot be senses after wearing it for a while.<br />
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=== Attention ===<br />
Attention plays a significant role in determining what is sensed versus what is perceived. Imagine a party full of music, chatter, and laughter. When one is absorbed in an interesting conversation with a friend, and he/she gets tuned out all the background chatter or conversations which can be termed as noise. On interruption the person would probably be unable to answer what song was just played. Failure to notice something that is completely visible because of a lack of attention is called inattentional blindness.<ref name=":0" /> <br />
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Selective Attention : One of the most important functions of attention is selectivity. The selected stimulus of interest is the one on which total attention is focused, while ignoring other relevant stimuli. <br />
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Sustained Attention: Some activities involve prolonged attention such as computer games, and gazing at the radar screen. It is the ability to attend a stimulus for a longer period of time without being distracted. <br />
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=== Motivation ===<br />
Motivation can also affect perception. Have you ever been expecting a really important phone call and, while taking a shower, you think you hear the phone ringing, only to discover that it is not so. If so, then you have experienced how motivation to detect a meaningful stimulus can shift our ability to discriminate between a true sensory stimulus and background noise.<ref name=":0" /><br />
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=== Cultural influence ===<br />
The shared experiences of people within a given cultural context can have pronounced effects on perception. For example, Marshall Segall, Donald Campbell, and Melville Herskovits (1963) published the results of a multinational study in which they demonstrated that individuals from Western cultures were more prone to experience certain types of visual illusions than individuals from non-Western cultures, and vice versa.<ref name=":0" /><br />
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One such illusion that Westerners were more likely to experience was the Müller-Lyer illusion. The lines appear to be different lengths, but they are actually the same length. These perceptual differences were consistent with differences in the types of environmental features experienced on a regular basis by people in a given cultural context. People in Western cultures, for example, have a perceptual context of buildings with straight lines, what Segall’s study called a carpentered world (Segall et al., 1966). In contrast, people from certain non-Western cultures with an uncarpentered view, such as the Zulu of South Africa, whose villages are made up of round huts arranged in circles, are less susceptible to this illusion (Segall et al., 1999).<ref name=":0" /><br />
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=== Personality ===<br />
Children described as thrill seekers are more likely to show taste preferences for intense sour flavors (Liem, Westerbeek, Wolterink, Kok, & de Graaf, 2004), which suggests that basic aspects of personality might affect perception. Furthermore, individuals who hold positive attitudes toward reduced-fat foods are more likely to rate foods labeled as reduced fat as tasting better than people who have less positive attitudes about these products (Aaron, Mela, & Evans, 1994).<ref name=":0" /><br />
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Gestalt Principles of Perception<br />
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== How is perception produced? ==<br />
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== Perception Vs Pratyaksha Pramana ==<br />
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== References ==<br />
[[Category:Yoga]]<br />
[[Category:Darshanas]]</div>Fordharma