ratyek chalayman vastu ko vishram ki avashyakta hoti hai. manushya pure din ki bhagdaur ke bad jab mansik tatha sharirik aram pane ke lie nidra ka ashray leta hai, tabhi se ‘svapna’ ki ek akarshak, gurh, gambhir tatha adhyatmik srishti ka praranbh ho jata hai. svapn nind ke samay ka mastishk ka jivan hai - aisa jivan, jismen hamare jagrit jivan ka bhi ansh hota hai tatha iske atirikt kuch anya anbujhe tatha gudh vishay bhi sammilit hote hain. bhartiya rishiyon ne is srishti men ‘atma’ tatha ‘parmatma’ in donon tattvon ke astitva ko svikar kiya hai. atma ki mukhyatya tin avasthaen hoti hain - jagritavastha is avastha men manushya apni sampurn chetna panch gyanendriyon, panch karmendriyon, panch pran tatha charon antahkaran se yukt hokar is lok ke samast vishyon ka sakshatkar v upbhog karta hai. ;papaddh svapnavastha is lok men apni dinacharya se thaka manushya vishram karne ke lie nidra ka ashray leta hai. nidra praranbh hoete hi ‘svapna’ ki sanbhavna praranbh ho jati hai. is avastha men manushya apne avchetan man ke sahyog se svapn ki ek nai srishti ka srijan kar leta hai. ;papapaddh sushupti yah nidra ki gahri avastha hai. svapnavastha ke bad ki avastha.
is avastha men manushya ‘svapnadi’ ka anubhav nahin karta hai’- ‘‘yatra supto n kanchan kaman kamyte n kanchan svapnan pashyati tatsushuptam.’’ in tinon avasthaon ke atirikt ek ‘turiyavastha’ ka bhi astitva hai, parantu is avastha se samanya manvon ka sakshatkar nahin ho pata hai. turiyavastha men yogijan hi ja pate hain. jagritavastha men manav apne samast gyanendriyon, karmendriyon tatha man ki sahayta se is sansar men upalabdh samasya vishyon ka sakshatkar evan bhog karta rahta hai. laukik karyon ko sampadit karne se thaka-hara manushya svayan ko mansik tatha sharirik aram dene ke lie nidra ka ashray leta hai. nidra avastha men jate hi ‘svapn darshana’ ki sanbhavna ka marg prashast ho jata hai. ‘svapna’ ki is avastha men samast karmendriyan tatha gyanendriyan man men vilin ho jati hain, keval man kriyashil rahta hai. man ki isi avastha men manushya apni atript ichchaon, purva janm ke sanskaron tatha daiviya prerna se prerit hokar svapnon ka darshan karta hai. nidra ke atyadh iak gahan ho jane ke bad man hriday men pravisht hota hai, jahan parmatma angushthamatra pariman se upasthit rahte hain. man ke hriday men pahunchte hi svapnavastha ka ant ho jata hai tatha ‘sushupti’ ki avastha praranbh ho jati hai.
‘sushupti’ ki avastha men svapn nahin ate hain. ‘svapna’ ki utpatti (bhartiya mat) rigved ke ‘duahsvapnanashn’ sukt tatha yajurved ke ‘shivsankalp sukta’ men ‘svapna’ ki utpatti ke maulik siddhant prapt hote hain. yajurved ke shivsankalp sukt men man ki chetan tatha avchetan donon hi avasthaon ke sath-sath svapn ka bhi varnan kiya gaya hai - fyajjagrato durmudaut daivan tadu suptasya tathaiveti.‘‘ isi prakar rigved ka ‘duahsvapnanashan sukta’ svapnon ke shubhashubhatva ka nirdesh karta hai. parantu upnishdon men, visheshakar ‘prashnopnishad’ tatha ‘mandukyopnishd’ men svapn ke kriya vigyan ;chilepavasavahaladdh par vishesh prakash dala gaya hai. iske anusar jis prakar surya ke ast hone ke samay uski kirnen samast sansar se simatakar surya men sama jati hai, thik usi tarah gahri nidra ke samay samast indriyan man men vilin ho jati hain. us samay indriyon ke samast karya samapt ho jate hain. manushya ke jagne par punah ye samast indriyan man se prithak hokar punah apne-apne karya men thik usi prakar lag jati hain, jis prakar suryoday hote hi surya ki kirnen punah charon or fail jati hai. manav sharir men vyapt panchvayu men se udanvayu, man ko nidra ke samay hriday men upasthit parmatma ke pas le jati hai, jahan man ke dvara manushya nidra se utpann vishram rupi sukh ka anubhav karta hai.
‘svapna’ ki utpatti ka siddhant ‘prashnopnishad’ ke is mantra men sannihit hai -‘‘atraish devah svapne mahimamnubhvti. yad drishtan drishtamanupashyati shrutan shrutmevarthamanu shrinoti. deshdigantaraishch pratyanubhutan punah punah pratyanubhvti drishtan chadrishtan ch shrutan chashrutan chanubhutan channubhutan ch sachchachachch sarvan pashyati sarvah pashyati.’’ arthat manav sharir men sthit jivatma hi man aur sukshm indriyon ke dvara svapn ka anubhav karta hai. jivatma svayan dvara purva men dekhe gae, sune gae, anubhav kie gae aur sanpadit kie gae ghatnaon ka usi prakar svapn men bhi anubhav karta hai. parantu yah avashyak nahin ki sirf nidra se purva ki jagritavastha men ghatit vibhinn ghatnaen hi ‘svapna’ ke vishay hote hain. jagritavastha men ghatit alg-alag ghatnaon ke vibhinn ansh apas men milakar ek nae svapn ki patktha taiyar karte hain. iske atirikt purvajanm ke sanskar, dabi hui akankshaen tatha parmpita ki prerna, ‘svapnon’ ki utpatti ke karan hote hain. bhartiya rishiyon ne svapn ko bhavishya men hone vali ghatnaon ka shubhashubh suchak mana hai. vibhinn puranon tatha dharm granthon men upalabdh akhyan bhi is tathya ka samarthan karte hain.
svapnon ki utpatti ke pashchatya siddhant - pashchatya manovaigyanikon ne bhi ‘svapna’, iske karnon tatha iski utpatti vigyan par vishesh rup se vichar kiya hai. in vicharkon men sigamand frayad, yung, arnest harmen adi pramukh hain. frayad ke matanusar hamare sare svapn, ‘kam-pravritti’ se sambandhit ichchaon ki putrti ke sadhan hote hain. keval kuch hi svapn hanai jo hamari sharirik ichchaon jaise bhukh, pyas adi se niyantrit hoti hai. jaise upvas ke sath bhojan ka svapn, pyas ke samay kisi nadi, jharne ya pani pine ka svapn. in vicharkon ka mat hai ki manushya ki damit tatha apurn ichchaon, kam vasnaon tatha tatkalik paristhitiyon ke karan manushya ko svapn ate hain. svapn men dikhne vale vishay thik vatrtaman paristhiti ke saman ho sakte hain athva ye svapn sanketik rup men bhi ho sakte hain. in manovaigyanikon ka manna hai ki svapn kisi ichcha ke karan paida hote hain aur svapn ki vastu us ichcha ko prakat karti hai. jaise pariksha ke samay vidyarthi ko anevale svapn, kisi atmiya sanbandhi ke bimar hone par ane vale svapn, apurn yaun ichchaon se sanbandhit svapn, ghar men vivahadi utsavon se sanbandhit svapn adi uprokt siddhanton ko prathmdrishtya satya manne par badhya karte hain.
parantu uprokt siddhant svapnon ke svarup ka ekanki svarup hi dikhate hain, kyonki kabhi-kabhi aise svapn bhi ate hain jinka manushya ke bhut, bhavishya ya vatrtaman se koi sanbandh nahin hota hai. si. ji. yung ka vichar isse kuch viprit hai. unke matanusar svapn apramanit satya ki adhyatmik ghoshnaon ki, bhram ki, parikalpana ki, smritiyon ki, yojnaon ki, purvanumanon ki, atarkik anubhvon ki, yahan tak ki parachitt gyan ki abhivyakti ho sakte hain. bhautiktavadi hone ke karan adhikatar pashchatya manovaigyanik svapn ki adhyatmikta utpatti vidhi tatha iski mahatta ko samajh nahin sake hain. fir bhi yung, alfred edalar sadrish pashchatya manovaigyanik svapn ki adhyatmik ko samjhne ke karib pahunch chuke the. svapn ke prakar svapnon ke do prakar mane gae hain - ;paddh divasvapn tatha ;papaddh nishasvapn. jaisa ki nam se hi spasht hai ki divasvapn din men dekhe jane vale svapn hain jabki nishasvapn ratrikalin svapn hain. in donon svapnon men kuch maulik antar bhi hai - ;paddh divasvapnon men vyakti apni ichcha se hi apni atript ichchaon ki kalpana men putrti kar leta hai. parantu nishasvapnon men achetan man ki atript ichchaen vyakti ki ichcha n hone par bhi prakat hoti hai.
;papaddh divasvapnon men vyakti apni atript ichchaon ko usi dhang se tript karne ki cheshta karta hai, jis dhang se honi chahie nishasvapnon men in ichchaon ki tripti ka dhang sanketik hota hai jiska vishleshan karne par in atript ichchaon ka svarup samjha ja sakta hai. ;papapaddh divasvapn sada atript ichchaon se prerit hote hain, parantu sabhi nishasvapnon par yah bat lagu nahin hoti. kuch nishasvapnon men bhavishya se sanbandhit suchnaen bhi chipi hoti hain. svapn ghatnaon ke suchak ya ek samanya manovaigyanik ghatna bhartiya vichardhara tatha pashchatya vichardhara ke samyak avlokan karne par spasht ho jata hai ki n to samast svapn ek manovaigyanik ghatna matra hai aur n hi bhavishya men ghatne vali shubhashubh ghatnaon ke suchak. kisi bhi svapn ka vishleshan karne se purva yadi svapn drashta manushya ki prishthabhumi ka gahan adhyayan kiya jae to svapn ki prakriti ko spashtataya samjha ja sakta hai. kisi sansarik ghatna se prabhavit svapn nishfal hote hain. jaise yadi kisi manushya ke ghar men shadi ki bat chal rahi ho aur usne shadi ka sapna dekha to yah svapn vyarth hoga. isi prakar yadi vyakti vaishno devi mata ka darshan karne ka karyakram bana raha ho aur usne mata ka athva pahar par charhne ka sapna dekha to yah svapn bhi nishfal hi hoga.
parantu jab ham shubhashubh fal athva bhavishya men ghatnevali kisi ghatna ki suchna dene men samarth svapn ki prakriti par vichar karte hain, to yah anivarya hai ki yah svapn kisi bhi rup se us manushya ki mansik, vaicharik athva karyashaili se prabhavit n hon. sanskriti sahitya ke vibhinn granthon tatha pashchatya manovaigyanikon ki rachnaon men aise sahasron udaharan bhare pare hain jisse svapnon ko bhavishya men ghatnevali shubhashubh suchnaon ka suchak hone ke siddhant ki pushti hoti hai. ham dainik jivan men bhi svapnon ke is samathrya ka anubhav karte rahte hain. atah avashyak hai ki svapnon se sanbandhit faladesh karne men paryapt sartakata barti jae. vibhinn sanpradayon men svapn - vishva men prachlit sabhi mukhya sampradayon ne svapn ko manyata di hai. hindu dharm men ‘svapna’ ko vishesh manyata di gai hai. bhartiya darshan men iska ashray lekar brahmatatva ko samjhane ka prayas kiya jata raha hai. rigved, yajurved, mahabharat, ramayan in samast granthon men yatra-tatra svapn se sanbandhit akhyan prapt hot hain. kuran ki kai ayten hajarat paigambar muhammad sahab ke svapn men bhi avtrit hui thin. bauddh dharm ke sansthapak bhagvan buddh ke janm se purva unki mata ko svapn men safed hathi ke darshan hue.
mahavir svami ke janm se purva unki mata maharani trishla ne bhi 14 atyant shubh svapn dekhe the. svapn ka shubhashubhatva bhartiya parampara ‘svapna’ ki adhyatmikta ke sath-sath iske shubhashubh ko bhi saman rup se svikar karti hai. vibhinn puranon men svapnon ke shubhashubh falon par vishesh rup se charcha ki gai hai. brahmavaivatrt puran tatha agni puran men is vishay par vishesh rup se charcha ki gai hai. svapn faldayak kab? samast svapn shubh athva ashubh fal batane men saksham nahin hote hain. kisi ghatna ke karan anevale svapn nishfal hote hain. din men sote samay dikhne vale svapn bhi apna fal nahin dete hain. shubh svapn dekhne ke bad jagaran tatha harinam ka jap karte hue ratri vyatit karne par hi shubh falon ki prapti hoti hai. punah so jane par svapn ka shubh athva ashubh fal nasht ho jata hai. bina kisi purva ghatna athva tanav se prabhavit hokar ane vale svapn hi shubhashubh falaprad hote hain. chintayukt, jartulya, mal-mutra ke veg se pirit, bhay se vyakul, nagn aur unmukt kesh vyakti ko apne dekhe hue svapn ka koi fal prapt nahin hota hai. ‘svapna’ fal ki prapti ki avdhi - bhartiya rishiyon ne svapnajanya shubhashubh falon ki prapti men lagnevale samay ka bhi nirdharan kiya hai.
sampurn ratri ko char prahron men vibhakt kiya gaya hai. ratri ke pratham prahar men dekhe gae svapn ka shubhashubh fal ek varsh men prapt hota hai. dvitiya prahar ke svapn ka fal ath mas men milta hai. yadi svapn ratri ke tritiya prahar men ae to vyakti ko is svapn ka fal tin mahine men prapt hota hai. ratri ka chaturth prahar atyant shubh mana jata hai. samast sattvik shaktiyan is kal men sakriya rahti hain. yah samay ‘brahmamuhutrta’ ke nam se prasiddh hai. brahmamuhutrt men dekhe gae svapn ka fal ek paksh arthat 15 din ke andar prapt ho jata hai. suryoday ke samay ka svapn 10 din ki kalavdhi ke madhya hi apna shubhashubh fal pradan kar deta hai. yadi vyakti ne pratahkal svapn dekha ho tatha svapn darshan ke pashchat hi uski nind khul gai ho to yah svapn tatkal faldayi hota hai. jahan tak ratri ke vibhinn prahron men ae svapnon se sanbandhit falon ki prapti men lagne vale samay ka prashn hai, yah ek atyant hi jatil vishay hai. tathapi is vishay ko nimnalikhit prakar se samjha ja sakta hai. surya siddhant ke anusar manushyon ka ek varsh devtaon ke ek ahoratra ke barabar hota hai. bhartiya darshanik chintan ki vichardhara manushya ke bhitar sthit jivatma tatha parmatma men abhed manti hai. nidra ki avastha men jivatma ka ‘man’ manushya ki hridyguha men sthit parmatma se milta hai, atah is jivatma tatha parmatma men aikya ho jata hai. is sampurn nidra kal ko us dev varsh ya divya varsh ke rup men svikar kiya ja sakta hai jo manushya ke 360 din ke saur varsh ke barabar hota hai. isi nidra kal ki alg-alag kalavdhi athva prahron men anevale vibhinn svapnon ko rishiyon ne apne antajrnyan, sukshmadrishti tatha paryavekshan ke adhar par uprokt samy-sima men nibaddh kiya hai.