anguthe ka mahatva  

anguthe ka mahatva do. rajan vishvakarma jis vyakti ka angutha jitna suviksit, drirh v sugthit hota hai, us vyakti men bauddhik aur mansik visheshtaen utni hi adhik hoti hain. iske viprit anguthe ka chota, kamjor, patla v aviksit hona vyakti men bauddhik kshamata v netritva bal ki kami ka suchak hota hai. hastarekha ke adhyayan men anguthe ki bhumika aham hoti hai. angutha ichchashakti, vivek, prem v sanvedna ka suchak hai. anguthe ko vyakti ke vyaktitva ka darpan bhi kaha jata hai. hast parikshan men anguthe ko adhar mante hain. tibbat, barma tatha madhyapurvi deshon men anguthe ki banavat ko vyaktitva vishleshan men vishesh sthan diya gaya hai. chini logon ne anguthe ke pratham parva ki koshikaon ke adhar par vistrit paddhati taiyar ki hai. yunan ke charchon men padrigan sadaiv anguthe se ashirvad dete hain. bhartiya sandarbh men dronacharya dvara gurudakshina ke rup men ekalavya se anguthe ka manga jana anguthe ki mahatta ko ujagar karta hai. frans ke prasiddh hast rekha vigyani di. apentaini (do. arpentijni) ne bhi pratipadit kiya hai ki angutha vyakti ka pratirup hota hai. sar charls bel ki khoj men yah varnan hai ki chinpanji, jiske sharir ki banavat manushya ke sharir ki banavat se milti hai, ka angutha tarjani ke pahle adhar tak nahin pahunch pata hai, jabki manushya ka angutha pahli anguli ke adhar se upar tak pahunchta hai. abhipray yah hai ki jis vyakti ka angutha jitna suviksit, drirh v sugthit hota hai, us vyakti men bauddhik aur mansik visheshtaen utni hi adhik hoti hain. iske viprit anguthe ka chota, kamjor, patla v aviksit hona vyakti men bauddhik kshamata v netritva bal ki kami ka suchak hota hai. manushya ka angutha prakriti ne is tarah banaya hai ki vah anya anguliyon ke viprit disha men karya karne men bhi saksham hota hai. yahi vah shakti hai, jo atmik ya maulik bal ka sanket deti hai. navjat bachchon ki ichchashakti nahin hoti, vah puri tarah apni man ya palnhar par nirbhar rahta hai. is dauran uska angutha band mutthi men anguliyon se dhaka rahta hai. jaise-jaise bachche ki ichchashakti v buddhi viksit hone lagti hai, angutha anguliyon ki pakar se ajad hota jata hai. aisa paya gaya hai ki jis navjat shishu ka angutha mutthi men band rahta hai vah alpabuddhi aur jiska angutha bahar rahta hai vah buddhiman hota hai. mandbuddhi aur kamjor dimag vale bachche sadaiv anguthe ko mutthi men dabae rahte hain. mirgi v murchcha rog se grast kisi vyakti ka angutha murchcha ke samay uske hath men pahle hi mur jata hai. anguthe ka is tarah murna mirgi ya murchcha ka purvabhas de deta hai. anguthe ki yah kriya prayah un logon men dekhi gai hai, jo uchch jvar se pirit ya marnasann avastha men hote hain. is avastha men manushya tark v ichchashakti ke bal par iska virodh karta hai. is virodh karne ki dasha men angutha sidha rahta hai, kintu mrityu ke nikat ate hi hatheli men band ho jata hai. chikitsa shastra ke anusar bhi angutha mastishk ka mukhay bindu hai. prachin kal bharat men nas aur nari chikitsa karne vale vaidyagan anguthe ke vishleshan se vyakti ke rog aur nidan ke bare men nirnay liya karte the. angutha anek bimariyon ki purva suchna samay se bahut pahle de deta hai. anguthe ki lanbai ke sanbandh men mana jata hai ki yah sadharntya brihaspati ki anguli (tarjani) ke tisre parva ke madhya tak pahunchti hai. isse upar barhne par adhik lanba v tarjani ke tisre parva ke madhya se niche hone par chota mana jata hai. samanya rup se anguthe ki donon poron men do-tin ka anupat hota hai. is prakar ki lanbai vala angutha buddhi aur bhavna ka santulan banae rakhne men bahut had tak saksham hota hai. anguthe ko pratham anguli se khinchne par jo kon banta hai, vah jatak ke bauddhik gun v uske vyaktitva ka suchak hota hai. jis jatak ka angutha anguliyon se najdiki se jura hua, chota ya bhadda ho, vah mandbuddhi, murh v lalchi hota hai. agar pratham anguli se angutha adhik duri par ho, to vyakti tivrabuddhi v duradarshi hota hai. aise anguthe vale kuch vyaktiyon men dhan adhik kharch karne ki pravritti pai jati hai. jiska angutha atyadhik lanba ho, vah bhavuk nahin hota, balki usmen hath ki pravritti adhik hoti hai. kintu yadi mastishk rekha achchi ho, to vah kushal shasak hota hai. lanbe anguthe vale logon ke vicharon aur karm men samanta pai jati hai. aise log apni marji ke malik hote hain aur kisi se jaldi prabhavit nahin hote. ve achche alochak hote hain. ve manobal v buddhi ko adhik mahatva dete hain. iske viprit chote anguthe vale jatak prayah bhavnaon se niyantrit hote hai. adhikansh hastashastriyon ke anusar anguthe ke do parva hote hain. pahla parva ichcha, manobal v bhavna ka aur dusra vivek, buddhi, gyan v tark ka suchak hai. kuch hastashastri shukra parvat ko anguthe ka tisra parva mante hain, jo prem aur sanvedna ka suchak hai. chote anguthe vale logon ki tulna men lanbe anguthe vale logon ka vyaktitva achcha hota hai, kyonki ve apni bhavnaon par sarlta se niyantran prapt kar lete hain. anguthe ka pahla por yadi adhik lanba ho, to vyakti tanashah pravritti ka hota hai aur uska svayan par niyantran nahin hota. yadi pahla por lanba ho, to vyakti ki ichchashakti drirh hoti hai aur vah achche svasthya ka svami hota hai. kintu yadi chota ho, to vyakti men atm niyantran ka abhav hota hai. yadi yah adhik chota ho, to vyakti asabhya, laprvah, jiddi v jaldi ghabra jane vala hota hai. anguthe ka dusra por yadi atyadhik lanba ho, to vyakti charitra sandigdh hota hai. vah kisi ki baton par vishvas nahin karta. vah tarkashakti ko mahatva deta hai aur usmen vivek ki pradhanta pai jati hai. anguthe ke dusre por ka chota ya adhik chota hona kamjor tarkashakti v vivekshunyata ka suchak hota hai. aise anguthe vale log kisi karya ko karne se pahle kuch sochna samjhna nahin chahte. anguthe ka pahla por atyadhik chota ho to vyakti men atmavishvas ki kami hoti hai. vah laprvah aur asabhya hota hai aur uske dil aur dimag men samanjasya ka abhav hota hai. angutha mota ho, to vyakti hathi, kamuk v asabhya hota hai. anguthe ka chapta hona vyakti ke sanvednshil v nich svabhav ka dyotak hota hai. anguthe ka chota hona mansik asthirta ka suchak hota hai. chaure anguthe vale jatak svabhav se hathi hote hain. agar angutha lanba v chaura ho, to vyakti men shasan karne ki pravritti hoti hai. vah svatantra vichar vala hota hai aur kisi ke adhin nahin rahna chahta. yadi angutha chaura v chota ho, to vyakti hinsak pravritti ka hota hai. anguthe ke agra bhag ka nukila hona sanvednshilta ka suchak hai. aisa jatak kala v saundarya premi hota hai, kintu uski ichchashakti durbal hoti hai. vah dusron se bahut jald prabhavit ho jata hai. yadi nukile anguthe ka pratham parva lanba ho, to jatak atyadhik bhavuk hota hai. anguthe ka lachila hona shubh nahin hota aur jiska angutha lachila hota hai uska jivan anishchitta se bhara hota hai. adhikansh pagal logon ka angutha isi prakar ka dekhne men aya hai. jiske anguthe ka sira vargakar hota hai, vah vyavharkushal hota hai. yadi anguthe ke donon parva samanya hon, to vyakti gunvan hota hai. agar anguthe ka agra bhag chamsakar ho to samanya ichchashakti vale jatak ko maulikta, karyakushlta v sakriyata prapt hoti hai. yadi pratham parva lanba ho, to vyakti pravin, sakriya v utsahi hota hai. muthdar anguthe vale jatak achche nahin mane jate hain. aisa angutha hatheli men vidyaman achche gunon ko bhi dushit kar deta hai. angutha ka pahla por chaura hone ke sath sath kanch ki goli ke saman gol ho, to vyakti jald uttejit hone vala v krodhi hota hai. kuch hastarekha shastri ise vanshanugat mante hain. anguthe ka piche ki or atyadhik jhukav vyakti ke fijulakharchi v mukt hriday hone ka dyotak hota hai. aise log paristhiti ke anurup apne ko dhal lete hain. anguthe ke donon poron ko alag karne vali rekha men jau ka nishan ho to vyakti ko khane-pine ki kabhi kami nahin hoti.