brahma ji ki srishti men jal-thal-nabh vasi 84 lakh yoniyon men bhraman karne vale sanpurn charachar jagat ke praniyon ki utpatti char prakar se hoti hai-andaj, pindaj, svedaj v udbhijj. ande se utpann hone vali jiv yoniyan andaj kahlati hain jaise pakshi, machli, sarp adi. dusri shreni hai pindaj arthat ve prani jo pind ya mans ke launde ke rup men janm lete hain. inhen jarayuj bhi kahte hain- anval, kheri ya jarayu men lipte man ke garbh se utpann hone vale jiv. jarayu se tatparya us jhilli se hai jismen lipta hua bachcha garbhashay se bahar ata hai. sved arthat pasine se utpann hone vali jun adi jiv svedaj kahlate hain. bhumi forakar niklne vale per-paudhe, gulm, lata, vanaspati adi udbhijj hanai. manushya jarayuj prani hai.
‘‘akar chari lakh chairasi. jati jiv jal thal nabhvasi’’ bhartiya jyotish ko jatak shastra kahte hain. is shastra men jatak ke fal kathan karne ka vidhan hai. jigyasu pravritti hone ki vajah se hi manav ki sarvotkrisht abhilasha, adikal se hi, apna bhavishya janne ki rahi hai. navjat shishu ke bhavishya ko janne ke lie uske janm samay ka gyan hona param avashyak hai, taki mata-pita ya abhibhavak janmapatri ka nirman kara saken. janma-samay ke anusar janm kundli jyotishiya adhar par banvai jati hai. jab itni jyada mahatta kisi bhi shishu ke sahi janm samay ki hai tab yah prashn uthta hai ki janm ka samay kaun sa manna ya lena chahie - shishu ke prasvika ke garbh se bahar niklne ka kshan, matri sharir se shishu ki nal katne par uske sharir ke alag astitva men a jane ka kshan, athva janm lete hi shishu ke rudan karne ka arthat pratham shvas lene ka kshan. kal ko samay ya kshan kahte hain. samay ya kal hi srishti ke srijan ka mul karan hota hai-
‘‘kalah srijti bhutani’’. kal-ganna par hi jyotish ke ganit falit skandh tike hue hanai. brahma ke dvara jiske bhagya ka nirdharan purva men hi kiya ja chuka hota hai us jatak ki utpatti thik usi kshan hoti hai jis samay ki saurmandliya grah-sthiti use uske prarabdh ya bhagya ka yathayogya fal dene vali hoti hai. vah n to kuch samay purva paida ho sakta hai aur n hi kuch samyoprant, yah atal satya hai. janm samay ka nirdharan karne men vidvanon/acharyon ke vicharon men matbhed hain. unke vicharon ka vishleshan nimn binduon par kiya ja sakta hai.
janm samay se sanbandhit ati prachin dharna hai- garbh kosh ke fatne vale samay ko janm samay man lene ki. yah dharna sarvamanya nahin ho saki kyonki garbh kosh ya garbh thaili men bhare hue chiknai yukt drav padarth, jiske madhyam se shishu bahar ata hai, ke bah jane par bhi shishu ka garbh se bahut der tak, (kabhi kabhi) moksh nahin ho pata, aur n hi bahut der tak uske ang hi dikhlai parte hain. bari vikat sthiti nirmit ho jati hai. atah ise janm samay nahin mana jata. gita men bhagvan shri krishn kahte hain ki he arjun yah sharir kshetra (khet) hai (‘idan shariran kauntey kshetramityabhidhiyate) jaise khete men boye hue bijon ka unke anurup fal samay par prakat hota hai, vaise hi ismen boye hue karmon ke sanskar rupi bijon ka fal samay par prakat hota hai.
is prasang ka ullekh karne ka abhipray matra itna hi hai ki janm samay ke sanbandh men bhartiya jyotish vidya ke manishiyon/purvacharyon ka mat bij ke ankuran kal ke sadrishya hi hai. is mat ke anuyayi jananakriya ke dauran mata ke garbhalok se bhulok par ane vale shishu ke praktit hote ang ke drishtigochar hone lagne ke samay vishesh ke kshan ko sahi janma-samay svikar karte hain jaise kisi bhumi men bij-vapan karne ke uprant bijankur dekhakar vriksh vishesh ya paudhe ka pradurbhav manna. is vichardhara ke anusar shiroday kal hi kisi bhi shishu ke janm lene ka praranbhik pal hota hai. dusre shabdon men yah kah sakte hain ki jivan rupi pathshala men parhne ke lie nikal parne ko udyat ho jane ke avasar ko janm kal man liya jae.
is tarah ke mat ko manne val vigyajanon ke anusar ang darshan kal hi janm kal hai jis tarah duj ke chand ko chandroday kahte hain. dvitiya bindu men nirdisht mat ka jab kramik vikas hua tab logon ne apni soch men thora sa badlav lakar apne is mat ka pratipadan kiya ki prasav kriya aranbh ho jane ke uprant shishu ke jis ang vishesh ke dvara prasav ho uske purn rup men nikal ane ke samay ko janm samay man liya jae. arthat is mat ko svikar karne valon ne janm lene vale shishu ke ang vishesh ke purnarupen bahya agaman kal ko janma-kal nirdharit kiya. is mat ki pushti tatkalin jyotirvid gargacharya ke nimnalikhit kathan se ho jati hai.
shirsa prasvo gyaeyah samyah skandhadarshanat.. tatparya yah hai ki mata ki janan kriya ke dauran yadi uske shishu ka janm sir se ho raha ho tab jis ghari kandhe ke upri bhag sahit shishu ka pura sir dikhai dene lage vahi samay uska janmakal samjha jae. karabhyan prasvah kalo manibandhasya darshanat.. jab kisi shishu ka prasav hathon se ho raha ho tab kalai drishtigochar hone vale pal ko janm samay samjha jae. padabhyan prasvo kalo janghasandarshanat.. arthat prasutika ki janan kriya ke sanpann hote vakt uske shishu ka janm pairon se hone par eri ke upar tak ke hisse dikhlai dene ke samay ko janm samay mana jae. ‘‘janghasandarshanat’’ se tatparya ghutnon ke upar ke hisse arthat jangh ke drishtigochar hone se hi raha hoga. kuch tikakaron ne pair-prasav ke mamle men pindli tak ka hissa dikhlai dene vale kshan ko janm samay ingit kiya hai. uparyukt bindu kramank dvitiya aur tritiya men darshae gae maton ke anusar shirobhag adi athva shishu ke janm ke samay uske chaithai athva adhe sharir ke prakt-samay ko janm kal mana gaya hai. ye mat sahasron varsh purva ke hain.
inka vyavharik mahatva nahin rah gaya hai.
û janma-kal-nirupan ke sanbandh men upar varnit vibhinn maton ke atirikt ek mat purva acharyon/mnishiyon ki drishti men yah bhi raha hai ki jis samay shishu ka dhara-paras ho jae arthat jab mata ke sharir se niklte samay uska jamin se sparsh ho jae vahi uska janm kal hoga.
û antim aur sarvasammat mat yah hai ki jab prasvini ki shishu jann-kriya purn rupen sanpann ho chuki ho vahi bela uske janm ka samay kahlaegi. isi samay ko arthat garbh se shishu ke nishkraman kal ko dhara padarpan kal bhi kahte hain. ise hi jatak ka janm samay hajaron varshon se log mante chale a rahe hain. age bhavishya men bhi mante rahenge. aisi asha is sanbandh men ki ja sakti hai. jab janm kriyaen prayah ghar par hi sanpann ki jati thin aur prasvini ko bithaya jata tha tab shishu ka bhumi sparsh sanbhav tha. ab jab litakar yah karya prasutika grihon, aspatalon men sanpann karaya jane laga hai tab shishu ka bhumi sparsh sanbhav nahin hota. garbh ki apni kshudha, pipasa kuch nahin hoti. uska jivan matri adhin hota hai.
garbh ki vriddhi mata ke ahar ras se hoti hai- garbh ki nabhi men lagi nar dvara. mata ke sans lene ke sath sath uske rakt ke sath garbh ke rakt ki shuddhi hoti rahti hai. is tarah garbh apni mata ke udar men 270 se 290 dinon tak vas karte hue jivit rahta hai. yatharth men dekha jae to garbh n to sans leta hai, n shayan karta hai, n khata-pita hai aur n hi vishtha adi ka tyag svatantra rup se karta hai. mata ke har karm ke sath uski atmavritti matrivritti par nirbhar karti hai. nal kati gai ho ya nahin, jann-kriya chahe samanya ho athva shalya kriya se, shishu ke sashrir matri sharir se niklne ka samay janm samay hai. janm ka samay kaun sa lena chahie iski pushti hetu udaharan svarup uparyukt vichar vyakt karte samay yatha sanbhav janm samay ki tulnatmak sthiti ka vivaran hi diya gaya hai
jaise janm sir, pad ya hast se hone par sanbandhit ang ya ang ka bhag dikhlai dena bijankuran ya dvitiya ka chand dikhne athva suryoday ka abhas hone vali sthiti ke saman hai jab ham pratahkal purva disha men jamin aur asman mile hue dikhai dene vali jagah arthat kshitij par surya prakash ko dekhakar suryoday hone ka anuman laga lete hain jabki us samay surya binb ki upri satah ka kinara kshitij ke thora niche hi rahta hai. ise surya ka ugna kahte hain. jab surya ka adha binb kshitij par dikhai dene lagta hai tabhi saiddhantik rup men uska uday hona svikrit kiya jata hai. is tarah yah kah sakte hain ki shiroday kal, padoday kal athva hastoday kal janma-kal nahin hai aur jyotish shastra ise manyata nahin deta. shar se janm hone ki sthiti men skandh bhag drishtigochar hone par shesh sharir bhi turant bahar ho jata hai
jabki hast evan pad se janm hone ki sthiti men pura sharir jald bahar n akar kafi samay ke uprant bahut der v kathinai se hi bahar a pata hai. is prakar janan kriya ki sari sthitiyan sada saman v anukul n rahne ki vajah se mata ke sharir se shishu ke sharir ke chaithai, tihai athva arddh bhag ke prakatan kal ko saiddhanntik rup men janma-samay ki manyata ya svikriti jyotish shastra nahin deta jaisi ki usne aditya mandloday ke arddha-bimba-darshan ko di hai. vyakaran ki drishti se dekhen to janm samay nirupan men apurn kal ki kriya lagu nahin hoti. purn kal ki kriya hi lagu hoti hai.
mata ke sharir se shishu ke pure sharir ke bahya agaman kal ke pal hi janma-samay ke pal kahlate hain aur mere vichar se yahi vichar-goshthi ke prashn ka hal hai. kintu vigyan shastra se siddh hota hai ki is ghatna tatha jatak sharir ke purn rupen bahar ane men kabhi kam aur kabhi adhik samay laga karta hai. sath hi is ghatna vishesh paryant jatak ka svayan ka vilag koi astitva nahin hota kyonki vah mata se garbh nal dvara jura hokar prasutika ke sharir ka hi ek angmatra hota hai. jivan ki poshnadi avashyaktaon ka madhyam bani garbh nal abhi bhi kriyashil rahakar sakriya rahti hai. vigyan siddh karta hai ki is sthiti men yadi mata ki mrityu ho jae aur garbh nalochchedan n kiya jae tab nishchay hi navjat shishu ka jivan bhi samapt ho jaega. janm samay ko lekar anek mat prachalan men hain.
yadyapi anek mat aur vivadaspad janm samay ki charcha ki jati hai parantu hajaron varshon se prachlit, vidvanon dvara purn samarthit evan tarkik aur manya mat yah hai ki janm samay nissandeh vah kal hai jab shishu ki nal kate ya n kate, uska sanpurn sharir jis samay garbh se bahar a jae. chikitsa vigyan ke anusar chikitsakon ka bhi yah mat hai ki shishu ka garbh se purn rup se bahar ana tatha shvas lena is kriya men adhikatam kuch hi sekandon ka antar hota hai. yadi shishu ke bahar ane men aur shvas lene men kuch minat ka samay pura ho jae to shishu ki mrityu ho sakti hai. shishu ke bahar niklne ke karan bachche ke fefre mata ke sharir ke dabav se dab jate hain jiske dvara praranbh hota hai yah shvas lena aur yahi shishu ka janm kal kahlata hai. yadi kuch sekand ke andar bachcha shvas n le to use kritrim sans di jati hai.
adhyatm ke anusar vyakti ka janm shvas dvara praranbh hota hai aur shvans samapt hone par mrityu hoti hai. is prakar bachcha yadi purn rup se bahar a jae parantu shvas n le to uske bahar ane ka samay hi janm kal kahlaega, bhale hi vah mrit bachche ka janm mana jaega. aisa bachcha jo bahar ane ke kuch sekand bad pahla shvas lega vah samay janm kal kahlaega. ismen yah bilkul avashyak nahin hai ki bachche ke shvas lene par uske rone ki avaj nikle hi kyonki sanbhav hai gunge bachche ke munh se rone ki avaj n ae. lekin bachche ke shvas lene ki mudra se ham jan sakte hain ki usne shvas liya hai ya nahin. janm ke samay chikitsakon dvara bhi yah praman patra diya jata hai ki bachcha purn rup se niklne ke bad itne samay par roya ya nahin roya. nahin rona mrit shishu ke janm ka dyotak hai.
yadi shishu ka janan samanya hai to vah bahar niklte hi sans lene lagta hai. bahar niklna v sans lena donon kriyaen apas men juri hui hain. sans ke sath hota hai pratham rodan. yah avashyak nahin hai ki uski nal kati jae ya nahin. kabhi kabhi shishu ka man se sanpark banae rakhne ke lie nal kuch minton bad kati jati hai. isse bhi pramanit hota hai ki chikitsa vigyan men bhi bachche ke rone ke samay arthat pratham shvas ko hi bachche ka janm kal mana jata hai. yah bat samajh lena bahut avashyak hai ki shishu ka man ke sharir se bahar niklna ek rasaynik pratikriya ki tarah se hai jiske karan man ke stanon men dudh v shishu ka svavlanbi jivan shuru ho jata hai
shishu ki sans bhi man ke sharir ke bahar niklne ke dabav se hi shuru ho jati hai. atah bahar niklna ya sans lena ek hi bat hai. lekin yadi bachche ko kritrim rup se shalya chikitsa dvara bahar nikala jata hai to use dabakar ya aeksijan dekar sans shuru karvai jati hai. kai bar aisi sthitiyan ati hain jab shishu adha bahar akar atak jata hai aur sans shuru ho jati hai, lekin shalya chikitsa dvara bahar nikala jata hai, aise sabhi karnon men shishu ki pahli sans hi uska janm hai, anya sabhi karya janm ki prakriya hai. nal katna to shishu ko man se keval alag karne ki prakriya hai, uske janm samay ki nahin. mrit shishu ke janm men uska bahar ana hi uske janm ka dyotak hai.