jaivik khetee pratidhvanit aur jeevant lagatee hai, ek blogar ke roop mein, jo vaastav mein bahut sakriy nahin hai, ise blog traifik ke uddeshy se sameekshaon mein se ek ke roop mein badhaane kee koshish kar raha hai. graaphikal roop se googal trend enaalisis se keevard orgenik phaarming maarch 2022 ke aasapaas apane sarch peek par pahunch jaega, jisase main yah nishkarsh nikaal sakata hoon ki is avadhi ke dauraan kaee orgenik phaarming ektivist sarch injan kee madad se jaanakaaree haasil karane kee koshish kar rahe hain.
bhale hee baad kee avadhi mein khoj maatra mein kamee aaee thee, lekin graaf kee sthirata ko dekhate hue yah abhee bhee anubhav ke saath-saath jaivik khetee ke baare mein gyaan badhaane ke lie padhe jaane vaale kaee sandarbhon ka ullekh karane yogy hai. maujood kuchh sandarbhon ke aadhaar par, 1:3:6 anupaat vidhi ke saath taral jaivik urvarak praapt karane ke lie ek kinvan vidhi. taral jaivik khaad banaane ke lie prayukt saamagree mein cheenee, kaarbanik padaarth aur paanee shaamil hain.
nishchit roop se kisaanon ke roop mein, ham nishchit roop se paryaapt aur gunavattaapoorn upaj ke saath kam parichaalan laagat kee ummeed karate hain. jabaki ham aksar sinthetik aur jaivik upayogakartaon ke beech vivaadon ka saamana karate hain, bhale hee sabhee krshi kaaryakartaon ka lakshy samaan ho, arthaat nyoonatam sambhav laagat par adhikatam upaj praapt karana. yadi pichhale seejan mein, sthaaneey kisaanon kee tippaniyon ke aadhaar par, jab sabsidee vaale urvarak seemit stok ka saamana kar rahe the, to aisa lag raha tha ki jaivik vidhi bhagoda hai. bhale hee mujhe vyaktigat roop se lagata hai ki ise ek santulan kee aavashyakata hai taaki praapt parinaamon ke saath santulit hone vaalee parichaalan laagaton ke saath sanyantr utpaadakata ko adhikatam kiya ja sake. jo bhee tareeka apanaaya jaata hai.
tark ke anusaar sinthetik urvarakon ke saath aasaanee se milane vaalee saamagriyon ka upayog karake jaivik vidhiyon ka sanyojan karane se urvarakon ke upayog par adhik bachat hogee aur parinaamon kee gunavatta aur maatra mein vrddhi karake krshi parichaalan laagat ko kam kiya ja sakega. saamaany drshti se, sinthetik urvarak un sookshmajeevon ko maar sakate hain jo khetee kee bhoomi mein hain. taarkik roop se, paudhon aur paryaavaran ke beech paarasparikata ka sahajeevan hamesha hota hai, aur yadi koee link toot jaata hai, to yah samasya paida karega. shodh patrikaon aadi par aadhaarit siddhaant bhee khetee vaale paudhon dvaara aavashyak poshak tatvon ke baare mein saamane aae hain aur in poshak tatvon ko paudhon dvaara kaise avashoshit aur upayog kiya ja sakata hai.
mote taur par, mainne jo padha usake aadhaar par, sinthetik ya jaivik urvarakon par dhyaan kendrit karane vaale kisaan jo apane aasapaas ke sansaadhanon ka upayog karate hain, vrddhi aur vikaas ke lie paudhon dvaara aavashyak poshak tatvon ko aam taur par maikro aur sookshm tatvon mein vibhaajit kiya jaata hai. maikro tatvon mein naitrojan, phosphet, poteshiyam, maigneeshiyam, kailshiyam aur salphar tatv shaamil hain. lohe (fai), taamba, mainganeej aadi jaise sookshm tatvon kee tulana mein sthool tatvon kee gatisheelata apekshaakrt badee aavashyakata ke kaaran hotee hai. aur aisa lagata hai ki nishkarsh is prakriya se nahin hai ki in tatvon ko paudhon dvaara kaise avashoshit kiya jaata hai, balki utpaad mein nihit maulik saamagree ke aadhaar par ise kaata jaata hai.
lekhak ke anusaar, jo galat hai vah atyadhik upayog hai, jisake parinaamasvaroop mittee kee urvarata kee nirantarata par nakaaraatmak prabhaav padata hai. lekin mujhe nahin pata. main krshi phasalon kee khetee mein gyaan aur anubhav ke samarthan ke bina bahut seemit sandarbhon ke aadhaar par keval taarkik hoon. yah sambhav hai ki mainne jo kuchh likha hai vah maujooda vaigyaanik shodh patrikaon se bahut adhik vichalit ho. yadi vaastav mein yah kuchh aisa hai jo galat hai aur kuchh aisa kaaran banata hai jo sukhad nahin hai, to lekhak atyadhik kshama chaahata hai kyonki vah keval likhane ke vishay par vistrt shodh kie bina blogar kee vrtti ko likhane ke lie chainal karana chaahata hai. yah keval vahee pravaahit karata hai jo man mein aata hai taaki yah shabd kram aur vyaakaran mein bahut sambhav ho jo lekh lekhan ke niyamon se bhee bahut door hai. lekin usamen itanee kshamata hai.