ayurved ko jivan ka vigyan kahte hain. iska tatparya yah hai ki yah vigyan matra sharirik sanrchna, svasthya sanvardhan ka hi vivechan nahin karta, apitu manushya ke arthik, samajik, mansik evan bauddhik svasthya ki vivechna bhi iska uddeshya hai. kaha hai: ”sharirendriya satvatm sanyogo ayuah“ sharir ke sath satvatm ki vivechna hi vyaktitva vivechna hai. satvatm ka vibhinn parimanon men sammishran hi vyaktitva ke bahuvidh svarupon ka pradarshan hai.
is vyaktitva ke vikas ke lie svatantra rup se bhut vidya namak chikitsashastra ki avdharna sanhitakaron ne ki jiska mul srot atharvaved ki atharvan paranpra se sanbhvtah grihit kiya gaya hai. kya hai vyaktitva: manas ke vibhinn kriya vyapar ke parinamasvarup vyavhar ke rup men prapt jo vichar hai use vyaktitva kahte hain. kuch vidvan ”manovichy“ ko vyaktitva ke rup men svikar kiya hai. jis prakar sharirik kriyaon ko samjhane ke lie sharirvichay ki avashyakta hoti hai vaise hi manas vyapar ke madhyam se manovichay ka parigyan hota hai. vyaktitva ka abhas manovichay ke madhyam se bhi hota hai.
manas svayan atindriya hai islie uske vyapar drisht evan adrisht donon prakar ke hote hain. is sukshm evan atindriya manas ke vyaparon ko samjhne ke lie chitt, buddhi, ahankar ke vishay ka gyan kar vyaktitva gyan kiya jata hai. kaha bhi hai: ”sharir vichyah shariropkararthamishyate. gyatva hi shariratatvan shariropkarkeshubhaveshu gyanmutpadyate. tasmat sharirvichyan prashansanti kushlaah. charksanhita sharir 6/3 sabhi darshan ke acharya manas ka astitva svikar karte hain lekin man ke nishkriyatva, kriyatva, vibhutva, avibhutva nirvikar aur chidansh svarup ko manne men ekamat nahin hain. manas ke sangathan men sanskar ya sanskar punj ka vishesh sthan hai. sanskar pratyek jivan ke anubhvon ke adhar par satva, raj aur tam gunon se sanprikt hote hain. manas ki rachna evan kriya men sanskar koshon ki mahatvapurn bhumika hai. ise ham manas vyapar ke dvara samajh sakte hain.
acharya charak ka mat hai ki man achetan hone par bhi kriyashil hai aur usko chaitanyansh atma se prapt hota hai. kaha bhi hai: achetnan kriyavachchamashchetyita parah, yuktasya mansa tasya nirdishyante vibhoah kriyaah. chetnavan yatashchatma tatah katrtanigadyate, achetanatvachch manah kriyavdpinochyate. jis prakar deh ya sharir ke nirman men tridoshon ka mahatva hai usi prakar mahagunon ka mahatva ‘manas prakriti’ ya ‘vyaktitva’ nirman men svikar kiya gaya hai. mahagun ya satva, rajas ya tamas gunon ka pradhanya hi vyaktitva ya manas prakriti ka parichayak hai. yah prakriti ya vyaktitva acharya vagbhatt ke anusar shukra atrtav ke madhyam se prapt hota hai. yathaah shukratrtavasthairjanmadauvishenaiv vishikrime, taishch tisra prakritiyoah hin madhyottamaprithak. matran pitran chaike manyante janmakaranam svabhavan parnirmanan yadrichchachapre janaah. acharya sushrut ne prakriti ki paribhasha karte hue batlaya hai ki shukra shoshit sanyog men jo dosh prabal hota hai usi se prakriti utpann hoti hai.
kaha bhi hai ”prakritirnam janmamaranantaral bhavini garbhavakranti samye svakarnodrek janita nirvikarini doshasthitiah.“ vyaktitva ya prakriti prakar evan viniyog: ayurved ka mukhya prayojan dhatu samya hai, atah prakriti ka arth dhatu samya ke sath hi sannihit hai. jab prakriti ka arth svabhav kiya jata hai tab isse sharir aur manas vyaktitva ka grahan kiya jata hai. svabhavdrishtaya sharir manas prakriti aur deh prakriti ka parichayak hai. ayurved chikitsa vigyan ke anusar in donon prakar ki prakritiyon ka nirman garbhavastha men hi hota hai.
yah poshan panchmhabhutatm, shadrsatmak ahar jo mata grahan karti hai usi ke ansh se garbh ko prapt hota hai. acharya charak ne charak sanhita sutrasthan 1/5 men kaha hai ki sharir men aisa koi bhi padarth nahin hai jiski tridoshon ya panch mahabhuton se utpatti n hui ho. acharya sushrut ne bhi panchmhabhuton/tridoshon ko sharir ki prathmik ikai ke rup men svikar kiya hai aur ye hi sharir ke samanya kriya vyapar ko niyamit karte hain. vyaktitva ya manas prakriti ke pratinidhitva ke rup men satva, rajas aur tamas ko bhi adhar rup men mante hain.
atah yahan par yah spasht kar dena avashyak hai ki satva, raj evan tam panchmhabhuton ya tridoshon se alag nahin hain. dae. e. lakshmipti ka mat hai ki tridosh ya panchmhabhut athva mahagun (satva, raj, tam) sharir koshikaon ke charon or sthit hote aur unhen thos, gais aur drav rupatmak dravyasatta se poshan pradan karte hain. adhunik chikitsa vaigyanik kriya ka suvyavasthit, evan paradarshi svarup milne ke karan aur pratyaksh praman se adhikadhik gyapit hone ke karan ise ‘nyurohyumarsa’ ke rup men pratipadit karte hain. ayurvediya sanhitaon men is tarah ke bhi sandarbh hain ki garbhadharan se purva evan dharan ke pashchat jis prakar ke achar-vichar, vyavhar, khan-pan ka prayog man karti hai uska bhi prabhav garbh par parta hai.
adhunik vigyanvetta bhi isse sahamat hain. vyaktitva evan jyotish vigyan: ayurved ki pramukh sanhitaon charak sushrut evan ashtang sangrah aur ashtang hriday sahit sanhitetar granthon men sharirshastra aushdhi grahan evan prayog vidhi, nirman vidhi ke sandarbh men jyotishiya adharon ko grahan karne ka nirdesh diya gaya hai. jyotishshastra ka adhar mukhya rup se grahon, nakshatron ko mana gaya hai aur inka hi ‘jatk’ ke janmakal, sthan visheshadi se ganitiya ganna ke adhar par akalan kar sukhasukh vivek nirdharit kiya jata hai.
surya, chandra, budh, guru, mangal, shukra, rahu, shani adi kundli ke anusar sukhasukh vivek ko pradarshit karte hain. pratyek grah ka apna naisargik fal hota hai. bhavadhish fal ka lagnesh ke anusar fal badal jata hai. isi ko adhar manakar ayurved ke acharya sadhyasadhya vyadhi ka vichar kar sakte hain. anek asadhya vyadhiyon ka ullekh bhi hai jinki sadhyasadhyata aushdhi prayog aur jyotishiya faladesh ke adhar par nishchit ki ja sakti hai.
yah bat mahatvapurn hai ki jahan ayurved vigyan karya karan siddhant ke anusar sharirabhinivritti, dravyamni nivritti, rogarogya karnon sahit vyaktitva ka prativadan karta hai vahin jyotish vigyan sanbhavnaon ke adhar par jatak ke gunavgunon aur duahkh-sukhadi bhavon ko batane men samarth hai. atah donon vigyanon ka samanvay kar chikitsa jagat ki samasyaon ka nivaran kiya ja sakta hai.