आकृति ही मनुष्य की पहचान है !

akriti hi manushya ki pahchan hai !  

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bahut purvakal se is vidya ki khoj jari hai. mahabharat evan ved puran aur kadanbri adi granthon se yah pata chalta hai ki is vidya se bhartvasi purane samay se parichit hain. balmiki ramayan ke yuddhakand men katha hai ki jab trijta - rakshasi ne sita ko ram ki mrityu ho jane ka jhutha sanvad sunaya to sita ne uttar diya-‘‘ he trijta ! mere panvon men padmon ke chihn hain jinse pati ke sath rajyabhishek hona prakat hota hai, mere kesh patle, samanakar tatha kale hain, bhaunhen khuli hui, janghayen rom rahit tatha gol, dant jure hue kundkli se, nakh gol chikne, stan mile hue mote, rom komal, rang ujjval hain islie panditon ne mujhe shubh lakshan vali, saubhagyashalini kaha hai, ramji ke n hone se yah sab lakshan mithya ho jayenge?’’ is kathan se vidit hota hai ki tretayug men akriti-vigyan ki jankari striyon ko bhi thi. aryon se yah vidya chin, tibbat, iran, misra, yunan adi men faili, piche anya deshon men bhi iska prachar hua. isa ke 250 varsh purva taelemi ke darbar men ek ‘melampasa’ namak vidvan raha karta tha, usne is vishay par ek achchi pustak likhi thi. vartaman samay men yurop amerika ke vaigyanik rakt evan pasine ki kuch bundon ka rasaynik-vishleshan karke manushya ke svabhav tatha charitra ke bare men bahut kuch rahasyodghatan karne men safal ho rahe hain. ‘kiro’ adi vidvanon ne to naye sire se is sanbandh men gahra anusandhan karke apne jo anubhav prakashit kiye hain unse ek prakar ki halachal mach gai hai. prakriti ne thora-bahut is vidya ka gyan har manushya ko diya hai. sadharntya har manushya kisi dusre par drishti dalakar yah andaja lagata hai ki vishvas karne yogya hai ya isse bachakar dur rahna chahie. yah dusri bat hai ki kisi ke pas uski matra kam ho kisi ke pas adhik. jis prakar vyayam se bal, parhne se vidya aur prayatn se buddhi barhti hai, usi prakar abhyas se is gyan ki bhi unnati ho sakti hai. kis prakar akriti dekhakar dusron ki pahchan ki ja sakti hai? ap kisi vyakti ke chehre ki banavat par, netron se jhalkne vale bhavon par, pahnava, taur-tarikon par bahut ganbhirta se, is ichcha ke sath drishti dalie ki yah vyakti kis svabhav ka hai. yadi man ekagra aur sthir hoga to ap dekhenge ki apke man men ek prakar ki dharna jamti hai. isi prakar dusre vyakti ke upar drishtipat kijae aur us chitra ko jamne dijie. in donon dharnaon ka mukabla kijie aur dekhie ki kin-kin lakshanon ke karan kaun-kaun se sanskar jame hain. tulnatmak riti se isi prakar anek vyaktiyon ko dekhie, unke lakshanon par vichar kijie aur man par jo chap parti hai, uska vishleshan kijie yah anveshan aur abhyas yadi ap kuch din lagatar jari rakhen to is vidya ke sanbandh men bahut kuch jankari apne ap prapt hoti jayegi aur anubhav barhta jayega. koi do prani ek-si akriti evan svabhav ke nahin hote. akriti ki banavat ke karan svabhav nahin banta varan svabhav ke karan akriti ka nirman hota hai. antrik vichar aur vyavharon ki chaya chehre par dikhai dene lagti hai. yahi karan hai ki amtaur par bhale-bure ki pahchan asani se ho sakti hai. dhokha khane ya bhram men parne ke avasar to kabhi-kabhi hi samne ate hain. manushya ke karya amtaur se uske vicharon ke parinam hote hain. yah vichar antrik vishvason ka parinam hote hain. dusre shabdon men isi bat ko yun bhi kaha ja sakta hai ki antrik bhavnaon ki prerna se hi vichar aur karyon ki utpatti hoti hai, jiska hriday jaisa hoga, vah vaise hi vichar vyakt karega aur vaise hi karyon men pravritt rahega. sanpurn sharir aur bhavnaon ke chitra se bahut kuch jhalak ate hain, anya angon ki apeksha chehre ka nirman adhik komal tatvon se hua hai. anya angon ki apeksha chehre par antrik bhavnaon ka pradarshan adhik spashtata ke sath hota hai. yah vichar aur vishvas jab tak nirbal aur dagamag hote hain tab tak to bat dusri hai par jab manogat bhavnaen drirh ho jati hain to unko prakat karne vale chihn chehre par ug (drirh) ate hain. apne dekha hoga ki yadi koi admi chinta, shok, klesh ya vedna ke vicharon men duba hua baitha hota hai to uske chehre ki peshiyan dusri sthiti men hoti hain kitu jab vah anand se prafullit hota hai to honth, palak, gal, kanapatti, mastak ki chamri men anya tarah ki salvten par jati hain. hansor manushyon ki ankhon ki bagal men patli rekhaen par jati hain. isi prakar krodhi vyakti ki bhavon mane bal parne ki, mathe men khinchav ki lakiren ban jati hain. isi prakar anya prakar ke vicharon ke karan akriti ke upar jo asar parta hai uske karan kuch khas tarah se chihn, dag, rekha adi ban jate hain. jaise -jaise ve bhale-bure vichar majbut aur purane hote jate hain vaise hi vaise chihn bhi spasht aur gahre ban jate hain. darshanik arastu ke samay ke vidvanon ka mat tha ki pashuon ke chehre se manushya ke chehre ki tulna karke uske svabhav ka pata lagaya ja sakta hai. jis admi ki shakla-surat jis janavar se milti-julti hogi uska svabhav bhi uske hi saman hoga. jaise bher ki si shakla murkh hona prakat karti hai. isi prakar siyar ki chalaki, sher ki bahaduri, bherie ki krurta, tendue ki chaplta, suar ki malinta, kutte ki chaplusi, bhainse ka alsipan, gadhe ki buddhihinta adi prakat karti hai. yah milan aj bhi thik baithta hai, par ab to is vidya ne bahut tarakki kar li hai. nissandeh chehra manushya ki antrik sthiti ko darpan ke saman dikha deta hai. avashyakta is bat ki hai ki use dekhne aur samjhne yogya jyoti ankhon men ho.
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sharirik hav bhav evan lakshan visheshank  August 2014

srishti ke arambh se hi pratyek manushya ki ye utkat abhilasha rahi hai ki vah kisi prakar se apna bhut, vartaman evan bhavishya jan sake. bhavishya kathan vigyan ki anek shakhaen prachlit hain jinmen jyotish, ankshastra, hast rekha shastra, sharirik hav-bhav evan lakshan shastra pramukh hain. hal ke varshon men sharirik hav-bhav evan ang lakshanon se bhavishyavani karne ka prachalan barha hai. vartaman ank men sharirik hav-bhav evan ang lakshanon se bhavishyavani kaise ki jati hai, iska vistrit vivaran vibhinn lekhon ke madhyam se samjhaya gaya hai.

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