vartaman bhautikvadi yug men tej raftar jivan ne vyakti ko atyant tanav yukt kar diya hai vaigyanik v abhiyantriki daur men ichchaon ki purti men badha vyakti ke avsad ka karan ban rahi hai. ek dusre se age niklne ki hor samajik v bhautik mulyon ke hras ke sath-sath mansik patan ki or le ja rahi hai. bhautik v vaigyanik vikas ke sath ham apni prachin amulya vidhaon ke prati udasin hote ja rahe hain.
vaigyanik pragti ke sath yah pramanit hota ja raha hai ki rog ke lakshan bhale hi sharir par dikhai de parantu unka adhikansh karan man men bhi chipa rahta hai. jyotish, hastarekhaon ke madhyam se in tanav ki sthitiyon ka gyan asani se kiya ja sakta hai aur jyotishiya, yog v shastriya upayon se kuch simaon tak tanav mukti ka prayas kiya ja sakta hai. jyotishiya karan - shani udasin grah hai aur jab bhi shani chandrama arthat man v chaturth bhav ko prabhavit karta hai to vyakti ko ekaki v udasin pravritti ka bana deta hai lekin chandrama v chaturth bhav ke pirit hone ke sath chandra shani ka sambandh avsad jaise rog ka karan ban jata hai.
isi prakar chandrama ke sath rahu ki yuti bhramit karti hai. bhavna arthat chandra aur buddhi arthat budh donon ka bigrna hi pagalapan hai. man-mastishk ka sambandh chaturth bhav v chaturthesh, pancham bhav v panchmesh se bhi hota hai. chaturth v pancham bhav v bhavesh, chandra tatha budh ke pirit hone-pap grahon se yukt v drisht hone tatha shubh prabhav se rahit hone par manushya pagal ho sakta hai kyonki bhavnaon v budvi ka bigrna hi pagalapan hai. yah kundali unmad v pagalapan ke rogi ki hai. yahan lagnesh v chaturthesh budh v panchmesh shukra donon hi pap katrtari mane hain. chandrama rahu ke sath yuti mane aur shani v ketu se drisht hai. is par koi shubh prabhav bhi nahin hai. svarashi ke guru ki chaturth par drishti hai kintu guru svayan mangal, surya, ketu (shani yuti yukta) ki drishti se pirit hai. chaturth bhavdhipti chandra ho aur chaturth bhav tatha chandra par yuti v drishti se keval rahu ka prabhav ho to bhay se pirit vyakti hota hai. aisa vyakti bhay se behosh bhi ho sakta hai.
man v buddhi sanbandhi donon grah chandra v budh jab jal tatva rashiyon-kark, vrishchik v min men hane to vyakti bhavatmak v sanvednshil hote hain. aise log bhavuk ho jate hanai. in grahon ke jal tatva rashiyon mane sthit hone ke sath-sath yadi in par pap prabhav bhi ho to man-mastishk men kisi ek bat ko lekar vichardhara nirantar chalti rahti hai jisse kuch samay bad inhen mansik jatiltaon ka samna karna parta hai. yah pap-prabhav unmad, avsad, khandit mansikta ka karan banta hai. mangal ugra grah hai chandra man ka karak v budh sanpurn snayu tantra ko ingit karta hai jab man arthat chandra v sanvedna arthat budh donon par ugra grah mangal ka prabhav ho jata hai to vyakti men sanvegatmak pravritti bahut adhik ho jati hai.
in logon mane apni pratishtha ke prati sanvednshilta dekhi jati hai. inmen viprit paristhitiyon ko sahan karne ki samathrya kam hoti hai ye shighra hi mansik aghat ki sthiti men pahunch jate hain. inke man v budvi donon men hi vicharon ka jal hota hai jismen uljhna hi inki pareshani ka karan banta hai. ye bahut shighra vidvesh v shatruta ki bhavnaon se grasit ho jate hain. bahut viprit sthitiyon mane is tarah ke log atankvadiyon ki shreni men pahunch jate hain. ketu akasmik katrta hai. yadi man arthat chandra par ketu ka prabhav ho to vyakti akasmik nirnay leta hai. yadi budh v lagn bali n ho to yah akasmik nirnay jivan ke viprit bhi ho sakta hai. isi prakar chandra-budh ki yuti v in par shani-rahu v ketu ka prabhav avsad, nimn raktachap aur atmahatya ke prayas ko bhi ingit karta hai. yadi lagn v lagnesh bhi pirit ho to vyakti ki mrityu bhi ho sakti hai athva aise vyakti ka jivan nirasha men duba hua, mrityu tulya bhi ho sakta hai. janmapatrika men pirit chaturth bhav, chaturthesh, chandra v budh ke hone par vyakti tanav, dabav, avsad, pagalapan jaise mansik rogon se grast ho sakta hai. yadi janmapatrika men sthit in grahon ki sthiti ke sath-sath hastarekhaon men bhi viprit sthitiyan dekhne ko milen to doshpurnata adhik nishchit ho jati hai. hastarekhaon ka nirikshan karte samay vyakti ki manahsthiti v buddhi-vivek ke lie chandra parvat, mastak rekha, budh parvat adi ka avlokan karna chahie. mastishk rekha ka chairapan gyan ki kami aur mastishk rekha ka hath mane upasthit n hona vyakti men mansik vikaron ko darshata hai.
mastishk rekha ka jivan rekha se alag hona vyakti mane svatantra bhavna ko darshata hai. yah duri kam hone ki sthiti men atmavishvas v svatantrata ko prakat karti hai lekin bahut jyada duri aduradarshita v dussahas dikhati hai sath men mangal unnat ho to shighrata men vyakti galat nirnay le leta hai. mastishk rekha shukra kshetra ke andar se ya mangal kshetra ke nichle bhag se nikalakar, jivan rekha ko katakar mangal ke upri kshetra ki or badhe to vyakti chirchide svabhav ka hota hai. chandra ka parvat ati unnat ya avanat ho aur mastishk rekha jhukti hui chandra parvat par a jaye hriday rekha vyavasthit nahin ho to vyakti mansik rup se santulit nahin hota. is prakar ki jhuki hui mastak rekha dvipyukt ya khandit ho to mansik rog ka lakshan hai.
aranbh men sidhi fir rhal lekar chandra parvat ki or jane vali rekha adhik doshpurn nahin hai, sidhe rhal lekar dushit chandra parvat par jane se dosh purn mansik sthitiyan dekhne men ati hai. chandra ke parvat par dhabba ya jal ka chinh tanavpurn sthiti ko darshata hai. donon hathon men saman sthiti fal ki nishchitta ko prakat karti hai. karyashil hath men rekhaon ka prabhav adhik hoga. yadi mastishk rekha se shakha ya svayan mastishk rekha upar uth kar hriday rekha ko chu le to vyakti kisi ke prati ati akarshan ke karan buddhi vivek kho deta hai. hath men bahut adhik rekhaon ka jal bhi vicharon ke adhikya ko darshata hai.
atah nirdosh mastishk rekha, hriday rekha, santulit chandra parvat janmapatrika ke chaturth bhav, charturthesh, chandra v budh ki samanya dosh rahit sthiti v shubh prabhav sabhi manah sthiti ke santulan ko prakat karte hain. radhakrishnan ne kaha tha ham sansar ke ghatnakram v samaj men utpann ho rahi uthal puthal ko apni ichchanusar nahin badal sakte parantu ham apne andar itna manobal avashya utpann kar sakte hain ki unka koi prabhav hamen kisi prakar vichlit n kare. vastavikta yahi hai ki vartaman vigyan ki saflta ke bad ki manas rogon v tanav ki pahchan v map ka paimana nahin hai. jo bhi tanav grast hain iske khatron se satark nahin ho pate hanai atah lakshanon ka anuman karne aur tanavagrast sthiti ka gyan karne ke lie vyakti ke vyavhar, sanvedna, bhavna aur sharir ko madhyam banaya ja sakta hai.
1. vyavharik lakshan - tanav vyakti ko galat adton ki or akarshit karta hai jaise tanbaku, elkohal ka sevan, madak dravyon ki matra men vriddhi. sath hi nakhun chabana, ghutnon ko hilana bhi mansik tanav ke vyavharik lakshan hain.
2. sanvednshil lakshan - apni chetna ganva dena, adhirta v bechaini isi tarah ke lakshan hain.
3. bhavnatmak lakshan - chirchirapan, adhirta, ati akramak ho jana vishesh lakshan hain. anidra, duahsvapn v avsad ki sthiti bhavnatmak mansik tanav ke lakshan hain.
4. sharirik lakshan - manspeshiyon men tanav, gardan v pith men dard, sans ka kam v aniyamit ho jana, sharirik tanav ke lakshan hain. mukh sukh jana ya hath men atyadhik pasina ana bhi isi prakar ke lakshan hanai. tanav v dabav ke lakshanon ko prakat rup men pratyaksh karne par vyakti ki tanavagrast sthiti ko jirn tanav ki sthiti mane jane se bachaya ja sakta hai.
yogshastra men asan, pranayam, mudra v dhyan ke abhyas ke nirdesh diye gaye hanai. samanya rup mane shashanak asan v dirgh shvas ka abhyas tanav mukti mane sahyogi hoga. anulom-vilom, pranayam, yaugik vigyan ke sidvant, nari dvara mastishk ke donon bhagon ka prayog hota hai is siddhant ke adhar par yah taratamya ira v pingla nari dvara niyantrit hota hai. anulom-vilom pranayam se donon ki kriya mane samanjasya sthapit ho jata hai. rakt se karbanadaiaksaid ki sandhrata par bhi niyantran hota hai. rakt mane bv2 ki sandrata ki kami v bv2 ki sahi matra se mastishk men nyuropeptaidas ka utpadan niyamit hota hai. is prakar anulom-vilom pranayam jatil rogon ko dur karta hai. mudraon ke prayog se mansik tanav dur karne men sahyog milta hai.
tarjani ko anguthe ke por se milate hue gyan mudra ke abhyas se gyan tantu kriyanvit hote hanai aur ekagrata v prasannata barhti hai. kisi bhi tarah ka mansik rog pagalapan, chirchirapan, asthirta, ghabrahat anishchitta, unmad, bechaini, avsad, chanchlta v vyakulta dur hoti hai sath hi krodh, uttejna, bhay adi bhi kam hote hain. dhyan ki kisi bhi vidha se shvas santulit v man niyantrit hone se tanav se mukti prapt karne mane sahyog milta hai. prekshadhyan bhi dhyan ki ek vidha hai. preksha ka arth hai dekhna. preksha ke vibhinn prakaron-shvas preksha, sharir preksha ke madhyam se sharirik, mansik v bhavnatmak star par sakaratmak parivartan hote hain.
prekshadhyan ke char stara-shithilikaran, shvas nirikshan, sharir preksha v antaryatra vyakti ko sabhi staron par santulit karte hain. prekshadhyan ke abhyas ke dvara vyakti n keval sharirik, mansik aur bhavnatmak tanavon ya dababon se mukt hota hai balki uske vyaktitva ka sarvangin vikas bhi sanbhav hota hai. prekshadhyan evan iske vibhinn avyvon ke niyamit abhyas ke dvara vyakti ke sharirik, mansik evan bhavnatmak star par sakaratmak evan sarthak parivartan hote hanai. kayotsarg shithlikaran ki ek utkrisht prakriya hai.
shithlikaran ke dvara ham sarvapratham apne sharirik tanavon athva dabavon ka nistaran karte hain. kayotsarg vah prakriya hai jiske dvara vyakti svatah suchan paddhati se apne sharirik, mansik aur bhavnatmak tanavon ko visarjit karta hai. is prakriya men sarvapratham sharir ke pratyek avayav par chitt ko kendrit kar shithilta ka sujhav dekar shithilta ka anubhav kiya jata hai. dhire-dhire pure sharir ki shithilta ko sadha jata hai. is prakriya se sharir ko gahan vishram milta hai jo sharir ko punah urjamay banane men sahayak hota hai.
snayu mandal sahit sharir ke sabhi sansthanon ko bhi gahan vigyan milta hai. unki kriyaon men sudhar ata hai aur asamanya kriyaen bhi samanya hone lagti hanai. is prakriya se sharir ka lachilapan bhi barhta hai. prekshadhyan ke kisi bhi avayav ke abhyas se purva kayotsarg kiya jata hai. shvas preksha: shvas preksha ke do prakar hain-dirgh shvas preksha tatha samvritti shvas preksha. shvas preksha ki prakriya men shvas ka santulan kiya jata hai kyonki shvas ke asantulan ka prabhav n keval hamare sharir par balki man aur bhavnaon par bhi parta hai. shvas santulan ka abhyas karke hamari sharirik aur mansik kriyaon ko santulit karte hain jiska sidha evan sakaratmak prabhav hamare tanav-dabab prabandhan prakriya par parta hai.
kyonki yadi vyakti sharirik rup se svasth evan mansik rup se jagruk rahe to use tanav ya dabab kam prabhavit karte hanai. sharir preksha: sharir preksha ka abhyas hamare sharir men tanavon evan dabavon ke dvara utpann asantulan ko dur karta hai. jab ham sharir ke vibhinn avyvon par chitt ko kendrit karte hanai, hamare mastishk ki shaktiyan us sthan par kendribhut ho jati hai. isse vahan par jo bhi koi asantulan ya tanav hota hai, dur ho jata hai. dabavon evan tanavon ke visarjan ho jane par sharir men halkepan ka anubhav hota hai evan hamari karyakshamata men bhi vriddhi hoti hai. dabavon ya tanavon ki avastha men hamare sharir ke sabhi ang asantulit ho jate hanain aur unki karyakshamata men kami a jati hai. jiske parinamasvarup sharir men urja ka utpadan bhi kam ho jata hai.
antaryatra hamari chetna ki shakti ka udhrvarohan karne ki prakriya hai. hamari sushumna ke antim chor men urja ka sthan mana gaya hai. jab tak yah shakti hamari sushumna ke antim sire men sthit hoti hai tab tak yah nishkriya hoti hai. antaryatra ki prakriya ke niyamit abhyas ke dvara ham chetna ki is shakti ka sushumna ke marg se mastishk ki or udhrvarohan karte hain. shakti ka udhrvarohan hamen dabavon aur tanavon se mukt rakhne men mahatvapurn bhumika nibhata hai. antaryatra ki prakriya ke parinamasvarup hamara pura sharir chetnamay evan shakti sampann ho jata hai. chaitanya kendra peraksha dvara hamare sharir men chetna ke asankhya kendron men se pramukh terah (13) chaitanya kendron ko jagrit kiya jata hai. chaitanya kendra hamare sharir ke ve sthan athva bindu hain
jahan hamari chetna ki rashmiyan ghanibhut rup se vidyaman rahti hai. chetna ki ye rashmiyan hamare sharir men chalne vali vibhinn gatividhiyon ko prabhavit karti hai. vaigyanik adhar par chaitanya kendra ve hain, jahan hamari tantrikaon ke samuh pae jate hanai sath hi chaitanya kendron ka kshetra hamari antahsravi ganrathiyon se bhi sanbandhit hai. chaitanya kendra peraksha ki prakriya men hamare sharir men sthit vibhinn chaitanya kendron par chitt ko kendrit karte hain. aisa karne ke parinamasvarup chetna ke ye saghan kendra jagrit hote hain. chaitanya kendron ke jagaran hone ka tatparya hamari antahsravi granthiyon ke srav santulit hone se hai.
parinamasvarup hamari chetna ka arthat urja ka jagaran hota hai. hamare sharir ke anya tantra evan unki kriyaen bhi santulit hone lagti hain aur ham dabav v usse utpann paristhitiyon se kushlta se niptne men saksham hote hain. is prakar tanav ke lakshanon ko jan kar unko dhyan, asan, pranayam ke madhyam se dur karne ka prayas kiya ja sakta hai.
jyotishiya upayon ke rup men chaturth bhav se sanbandhi nakaratmak grah ki shanti v chandra ki anukulta prapt kar mansik dabavon ka prabandhan karne men sahyog milta hai. pranayam, dhyan v hastamudraon ke prayog se jahan man ki ekagrata barhti hai vahin vibhinn samanya vikas dur hote hain. isilie prachin rishiyon ne inhen sanskaron se jorakar nitya puja ke rup men pratyek vyakti ke lie anivarya kar diya tha. aj sanskaron v sanskriti se barhti hui duri tanav ke samanya samadhan se bhi vyakti ko dur karti ja rahi hai atah punah sanskriti ki or laut jane ki avashyakta hai.