mantra se dhyan evan samadhi tak pan. em si. bhatt jivan ki samasyaon ko dur karne ke lie mantra aur vidhan samasyaon ke anurup hi hote hain. dhyan unka ek sadhan hai jisse samadhi ki avastha tak pahunch kar sanpurn praptiyan sanbhav ho jati hain. mantra se samadhi tak ki yatra ka digdarshan kara rahen hain is lekh men pan. em. si bhatt. jivan ka sabse bara sach yah hai ki manav matra apne jivan men sanpurn sukh chahta hai aur usko pane ke liye ji-jan se koshish karta hai. kintu yah usko milta nahin hai. darasal man ki vedna hi dukh hai aur yadi man ke vichalan ko niyantrit kar liya jaye to dukhon ko niyantrit kiya ja sakta hai. isliye gyan-vigyan ki sabhi shakhayen apne-apne dhang se dukhon se mukti ka marg dhundh rahi hai. is dhir-ganbhir prashn ka tatasth bhav se yatharth mulak chintan karne vale vaidik rishiyon ne nishkarsh ke rup men ek bat spasht rup se kahi hai ki dukh sharirik ho ya mansik, vyaktigat ho ya parivarik, kisi bhi tarah ke dukh men mantra sadhna, usse ubrne ka path prashast karti hai. jivan men jis tarah ki samasyayen ati hain, unhen dur karne ke liye avashyak urja utpann karne vale mantra aur vidhan bhi usi ke anurup chunne hote hain.
kis avashyakta ke lie kaun sa mantra aur kaun sa anushthan chahiye, yah is vidha ka jankar vyakti hi bata sakta hai, jo shastron ka marmagya hone ke sath-sath svayan bhi tap aur titiksha se pavan hua ho. aise margadarshak ka milna bhi bara saubhagya hai. dhyan lagana yog ki hi ek kriya hai. ismen mastishk ko ek hi jagah ekagrachit karne ka prayas kiya jata hai. isse anek labh prapt hote hain, vivek aur buddhi to prakhar hoti hi hai, smaran shakti men bhi vriddhi hoti hai. hamare rishi, muni, tapasvi varshon tak dhyan men magn rahte the, unhonne dhyan lagakar hi anek siddhiyon ki prapti ki thi, ve to trikaladarshi the. aj ki is bhagdaur ki jindgi men yadi sakun ke kuch pal chahiye, atm santushti chahiye to apko bhi dhyan lagana chahiye. ab to ise dusre deshon ne bhi svikar liya hai ve bhi iski vaigyanikta par sahamat hain aur mante hain ki dhyan lagane se ek nahin anekon labh uthaye ja sakte hain. surya ki kirnon se garmi v roshni bhar prapt hoti hai kintu ek chote atishi shishe dvara do inch ghere ki kirnen ekatra kar li jayen to utne bhar se agni prakat ho jati hai. aur yadi uska vistar kiya jaye to vah chingari bhayankar davanal ke rup men vistrit ki ja sakti hai.
yahi bat manvi man ke sanbandh men bhi lagu hoti hai jo satat nirarthak ghurdaur lagata rahta hai. isse n keval manushya bahya jivan ki samasyaon men uljha rahta hai varan apni asim shakti sanpda ka bhi apavyay karta rahta hai. kintu jab man ki bhagadar ko kisi vishay par kendrit kar liya jata hai to uski bedhak shakti atyadhik ho jati hai. use jis bhi kam men niyojit kiya jaye use adhik sashaktata aur visheshta ke sath karti hai. dhyan dvara man ke bikhrav ko roka ja sakta hai aur is prakar se jo shakti ekatrit hoti hai, use abhisht prayojnon men lagakar asadharan pratifal prapt kiya ja sakta hai. dhyan kisi bhautik prayojan men bhi lagaya ja sakta hai aur adhyatm ke udeshya ke liye bhi. vaigyanik, kalakar, shilpi, sahityakar apna dhyan in karyon men sanlagn karke tadvishayak safltayen pate hain aur jinhen anrtamukhi hokar atmashodhan karna hai ve us disha men pragti karte hain. prayojn-vishesh ke anusar dhyan ko vaisa hi mor diya ja sakta hai. is prakriya ki vaigyanik prishthabhumi par bhi ab vishad anusandhan kiya ja chuka hai. dhyan-sadhna se sharir-kriya-vigyan par parne vale sanbhavit prabhavon ki khoj ka karya ho raha hai.
vibhinn deshon ke murdhanya sansthanon men is prakar ke anusandhan karya chal rahe hain. tantrika visheshagyaon ka kahna hai ki mannshil ekagra, dhyanasth mastishk men anek visheshtaen viksit ki jati hai. faltah manushya ka sanbandh srijnatmak bauddhikta se jurta aur usi parinti ko prapt hone lagta hai. yah paya gaya hai ki dhyan ki dasha men vyakti ke mastishk aur sharir men kai tarah ki jaiv-rasaynik prakriyayen sakriya ho jati hain. kai avanchniya kriyayen usi samay nishkriya ho jati hain. minisota ke suprasiddh chikitsak do. devid dablyu orme jansan ne atonamik staibiliti end mediteshn' namak apne anusandhan-nishkarsh men bataya hai ki dhyan ke dvara tantrika tantra ke kriya kalapon men ek nai chetna a jati hai aur unke sabhi karya niyamit evan sthayi rup men hone lagte hain. sharir ki tvacha bahya vatavaran ke prati pratirodhi kshamata dharan kar leti hai aur us par aye din parne vale vatavaran ke tanav, saikosomaitik bimariyan, vyavharik asthayitva evan tantrika tantra ki vibhinn kamjoriyan adi dur ho jati hai. sharir ke andar shakti ka sanrakshan aur bhandaran hone lagta hai aur yah atirikt urja sharir aur man ke vibhinn karyon, vyavharon ko achche dhang se sanpadit karne ke karya men prayukt hone lagti hai.
chikitsak jansan ke kathnanusar dhyan ka niyamit abhyas karne vale vyakti tanav jaisi mansik bimariyon se jaldi chutkara pa lete hain. haipo kondriya, sijofreniya, tailrmenifest enkjaiti jaisi bimariyon ko dhyan dvara niyantrit karne men unhen asadharan saflta mili hai. kuch mahinon tak dhyan ka abhyas karane par unhen logon ke vyaktitva men ashajanak suprinam dekhne ko mile. adhik dinon tak dhyan ke niyamit abhyas ka kram banaye rakhne se sharirik aur mansik svasthya men asadharan rup se vriddhi hoti hai. vaigyanikon ka mat hai ki dhyan ka prayog uchch raktachap ko kam karta hai. dorabart kodh vailes aur harbat vensan ne uchch raktachap vale 22 vyaktiyon ka dhyan ke purva aur dhyan ke bad ek hajar se adhik bar parikshan kiya, unka sistolik aur artiriyal blad-preshar rikard kiya. dhyan karne ke pashchat ukt rogiyon ke raktachap men mahatvapurn kami dekhi gayi . do. rabart kith vailes ne apni pustak 'ishu afsainsa' men likha hai ki dhyan ke samay auksijan ki khapat tatha hriday ki gati kam ho jati hai. iske parinam svarup rakt men vidyaman amlarupi vish 'laiktet' kafi matra men kam ho jata hai.
faltah sadhak ko halki yog nidra ane lagti hai. sharir ki pratirodhak kshamata men abhivriddhi se lekar manobal barhane tatha abhisht prayojan ko bhali prakar pura kar sakne men dhyan apni mahatvapurn bhumika sanpadit karta hai. murdhanya manovaigyanikadvay filip si. fargusan aur jan si govan ka nishkarsh hai ki bahut dinon tak dhyan ka abhyas karte rahne par vyakti apne vastavik svarup ko jan leta hai. dhyan men lagaya gaya samay chakravriddhi byaj sahit parinam deta hai. yadi man ke vichalan ko niyantrit kar liya jaye to dukhon ko niyantrit kiya ja sakta hai. jivan men jis tarah ki samasyayen ati hain, unhen dur karne ke liye avashyak urja utpann karne vale mantra aur vidhan bhi usi ke anurup chunne hote hain. aj ke is bhagdaur vale jivan men yadi sakun ke kuch pal aur atm santushti chahie to apko bhi dhyan lagana chahie, ab to ise deshon ne bhi svikar kar liya hai. dhyan dvara man ke bikhrav ko roka ja sakta hai aur is prakar jo shakti ekatrit hoti hai use abhisht prayojnon men lagakar asadharan pratifal prapt kiya ja sakta hai. dhyan yog ab chikitsa vigyan men ek vidha ke rup men pratishtha pa chuka hai.
aur bhavishya men iske madhyam se asadhya rogon ke upchar aur sanbhavit rogon ki roktham ki sanbhavna bhi bani hai. kintu dhyan sadhna ka yah bhautik paksh hai. isse n keval jivni shakti ka abhivardhan tatha ekagratajanya santulit manah sthiti ka labh milta hai varan vishvavyapi divya satta ke sath ghanishthata bana lene aur uske sath sanpark sadh sakne vale atmik chumbakatva ka bhi vikas hota hai. dhyan men yadi isht nirdharan ke sath hi bhav shraddha ki sarsta bhi mili hui ho to is marg par chalte chalte manonigrah se lekar manolay tak ki sthiti prapt ho sakti hai tatha samadhi ka, atma-sakshatkar evan ishvar darshan ka labh mil sakta hai. dhyan yog ka yahi vastavik lakshya hai. dhyan ka koi rupakar nahin hai. isliye vichar ke jariye ham iske prati sajag nahin ho sakte. vichar rup ya akar hai. dhyan ka matalab hai vichar rahit sachetan hona. ap kabhi bhi utne mul rup, utni gahrai men nahin rahte, jitne ki dhyan avastha men rahte hain. jab ap dhyan men hai, tab ap vah hain jo ap is sharirik aur mansik rupakar ko pane se pahle the. us sthiti men ap is laukik astitva se pare shuddh chetna hain, asim, shashvat aur nirakar chetan hain.