हस्तरेखा का इतिहास, विकास और उपयोगिता

hastarekha ka itihas, vikas aur upyogita  

Ank ke aur Lekh | Sambandhit Lekh | Views : 5784 |  
hastarekha ka itihas vikas upyogita! uma kapur ati prachinkal se manushya apne bhavishya ka purvanuman karne aur jivan men ane vale sankton se bachav karne ka prayatn karta raha hai. hastarekha shastra gyan ko vigyan ke sath-sath ek kala ke rup men anadikal se mana jata raha hai. itihas kahlane ke lie kisi kathan ke sakshya aur prabhav avashyak hain. jo sarva-pratham praman hamen is vishay men milta hai, vah hai rishi balmiki dvara rachit ramayan. punah bharat ke kuch adhuniktavadi to ram ke astitva ko hi manne se inkar kar dete hain. tab bhi balmiki rishi dvara rachit ramayan sansar ka pratham mahakavya evan sanskrit bhasha jismen yah likh gai sansar ki prachinanatam lipibaddh evan sabse samriddh bhasha mani jati hai. ramayan men varnit yahan kuch sandarbh uddhrit hain. tathapi ch mahapragya brahmananan mayashrutam. purapitrighe satyan vastavyan kil men vane.. sandarbha- (ayodhyakand ekonatrinshah sargah) sitaji riram ke samaksh unke sath apne vanagaman ka auchitya batana chahti hain, jabki ram unhen ayodhya men thahrne ki salah dete hain. artha- mahapragya! yadyapi van men dosh aur duahkh hi mare hain, tathapi apne pita ke ghar par rahte samay main brahmanon ke mukh se pahle yah bat sun chuki hun ki, ‘mujhe avashya hi van men rahna parega’ yah bat mere jivan men satya hokar rahegi. (ba.ra.-aka-29van sarga-8van padyansh) lakshanimyo dvijatimyah shrutvahan vachnan grihe. vanvakritotsaha nityamev mahabal.. (9van padyansh) arthat-mahabli vir! hastarekha dekhakar bhavishya ki baten jan lene vale brahmanon ke mukh se apne ghar par aisi bat sunakar main sada hi vanvan ke lie utsahit rahti hun. adesho vanvasasya prapratyah s maya kil. sa tvaya sah bhatrahin yasyami priya nanyatha..10.. kritadesha bhavishyami gatishyami tvaya sah. kalashchayan samutpannah satyavan bhavtu dvijah..11.. arthat- ‘priyatm! brahman se gyat hua van men rahne ka adesh ek n ek din mujhe pura karna hi parega, vah kisi tarah palat nahin sakta. atah main svami apke sath van men avashya chalungi’..10.. ‘aisa hone se main us bhagya ke vidhan ko bhog lungi. uske lie yah samay a gaya hai; atah apke sath mujhe chalna hi hai. isse us brahman ki bat bhi sachchi ho jaegi..11..’ kanyaya ch piturgehe vanvasah shruto maya. mikshinyaah shamvriÿaaya mam maturihagratah..13.. arthat - pita ke ghar par kumari avastha men ek shanti parayna bhikshuki ke mukh se bhi mainne apne vanvas ki bat suni thi. usne meri mata ke samne hi aisi bat kahi thi. spasht hai sitaji ek ayonija kanya hain, jo raja janak ko ek khet men hal chalate samay mili thin, atah unke vishay men jo bhi bhavishyavaniyan ki gai hongi unka adhar hastarekha shastra hi raha hoga. pashchimi itihas men bhi roman samraton ke raj mahlon men jipsi jati ke vo log jo hast rekha dekhakar bhavishya batate the, bahut adar ke patra hote the aur raja se sidhe milakar anya yuddh karne v anya baton par salah diya karte the. nand vansh ko samal nasht kar chandra gupt ke dvara ek akhand samrajya ka nirman karane vale acharya chanakya ne apni niti men raja ko paramarsh dete hue jasuson ki suchi men aise vyaktiyon ko sammilit karne ke lie kaha hai, jo bhikshu-bhikshuniyon adi ke rup men hast rekha adi dekhakar v bhavishya batakar dusre rajaon ki yuddh niti, khajana v sainya bal ko suchna de saken. pashchim ke prasiddh hast rekha shastri kiro ki 1937 men prakashit pustak men usne amukh men yah svikar kiya hai, ki uska samast gyan bharat ki den hai. bharat men usne apni das varsh se adhik ki yatra men paharon ki gufaon, mandiron evan ganvon men bhoj patra par likhi gai anek pandulipiyon ko dekha v hast rekha ka gyan prapti kiya. usne paharon par rahne vali joshi nam ki ek jati ke vishay men bataya hai, jo log ganv-ganv men bhavishya batane ka kam kiya karte the. usne yah bhi likha hai ki kuch ganv men ekadh vyakti hi aisa hota tha, jo pustak ki bhasha ko parhakar samjha sakta tha. videshi shasan ke dauran ya to vo pustakane nasht ho gai athva ab bhi kinhin parivaron men gopniya vidhi se rakhi hain. pratyek vyakti ke jivan ka itihas hath ki rekhaon se parha ja sakta hai. vishesh rup se un sabhi ghatnaon ka sanpurn vivaran hatheli ki rekhaon se parha ja sakta hai., jin ghatnaon ne hamari sanvednaon ko prabhavit kiya hai tatha aisi age hone vali ghatnaon ke vishay men bhi paryapt jankari in rekhaon men mil jati hai, jo kisi n kisi karan se hamari antachetna se se juri hai. sanbhvtah iska karan yah hai ki manushya ke mastishk ke atirikt hath hi aisa sharir ka bhag hai jismen sabse adhik (narvas) sanvedi koshikaen pai jati hain. jaise i. siji. ki riport ari, teri rekhaen hamare lie kuch ajiv si akriti ke atirikt kuch nahin, lekin ek kushal hridy-rog visheshagya bina bimar ko dekhane, sirf i. si. ji. ki rekhaon ko parhakar yah jana jata hai, ki bimar ke hriday men kya koi kharabi hai athva bilkul svasth hai. ek prakar se hasta-rekhaen hamare mastishk ka vah grafik chitran hain, jo anek var ek kushal bhavishya vakta ko un ghatnaon ke vishay men savdhan kar deta hai, jo age chalakar vyakti ke jivan kea prabhavit karanegi. manav mastishk ki samast shaktiyon ka lagabhag 100 pratishat prayog sadharan vyakti kar pata hai, jabki 40 pratishat tak prayog karne vala vyakti vishva prasiddh vaigyanik, darshanik, lekhak adi hota hai, aisa vaigyanik shodh se nirnay hua hai aur aj bhi is disha men desh-videsh men anek shodh kiye ja rahe hain, vishesh rup se mastishk sanbandhi rogon ki purva-pahchan karne ke lie. atah bharat bharat ke prachin manishiyon ne vibhinn shodh karke hast rekhaon ke atirikt hatheli par milne vale chote se chote chihnon yahan tak ki mamuli tilon tak se manushya ke jivan ki vidhiyon ko kisi n kisi rup men ham tak pahunchaya hai. bhale hi vah pustaken hamen upalabdh nahin, lekin ek videshi ke likhe ganrath men unka vistrit vivaran hamare samne hai. prashn yah uthta hai ki jab hamare pas bhavishya kathan ki anek vidhiyan jaise prashar, jaimini, varah mihir adi ki paryapt samagri upalabdh hai, to hast rekha vigyan ke vikas ki kya upyogita hai? iske uÿar men anek pramukh karnon men se kuch is prakar hain- aj bhi jyotishi is bat par ekamat nahin hain, ki balak ke janm ka kaunsa samay upyukt mana jae. garbhadhan ka samay jab balak ya balika ka sar mata ke garbh se bahar aya. jab pura sharir bahar aya. nal-chedan ka samay ka samay jab vah mata ke sharir se alag astitva men aya. iske atirikt hajaron varshon purva aj jaisi ghariyon ke abhav men bachche ke janm ke sahi samay ki ganna karna itna saral n tha, tab hi hast rekha shastra ne pragti ki jahan n kisi ganna ki avashyakta hai, n grahon nakshatron ki sthiti ya gochar ko dekhna. bas mutthi kholte hi vyakti ka bhut, bhavishya, vartaman sab kuch ek khuli kitab ki tarah parha ja sakta hai. aj bhi anek aise vyakti hain, jinke janm ka samay, din adi ka lekha-jokha kisi n kisi karanavash upalabdh nahin. unke bhavishya janne ke kautuhal ko keval hast rekha vid hi shant kar sakta hai. hamara hath hamare sharir ka ek bhag sada hamare sath hai. prayah duahkhi, bimar, pareshan vyakti jinhen apne jivan ki samasyaon ka hal dikhai nahin deta kisi bhi samay apna hath dikhakar bhavishya jan sakta hai. adhikatar hastarekhavid ek manochikitsak ka bhi kam karte hain, kyonki yah adhyayan v bhavishya kathan itna vyaktiparak hota hai, ki sarlta se turant hath dekhte hi bataya ja sakta hai v fal-kathan men truti ki sanbhavna bahut kam ho jati hai. iske viprit vaidik jyotish men fal-kathan karna utna saral nahin. pahle to sahi samay ho, fir dasha-antardasha dekho, fir gochar dekho, ashtak varg se dekho, grahon ke shadbal ko dekho. dashaen bhi anekon hain, kaunsi dasha-vidhi se fal-kathan kiya jaega. prashar v jaimini vidhi men yadi alakar fal aya tab kya? kaunsa sahi v kaunsa truti purn mano. iske atirikt bhi anek vidvanon ka yah anubhav hai ki bina antrik gyan v surya dev, ganpit, devi sarasvati ki upasna evan unki kripa ke bina jyotishi dvara ki gai bhavishyavani men sahi kathan ka pratishat kabhi bhi bahut adhik nahin ho pata. hast rekhaon se bhavishya kathan men antrik-gyan devi, devtaon ki upasna, hath dekhne ka samay v sthan ka bahut mahatva hai. anek vyaktiyon ke bich baithakar hath ki rekhaon ko parhakar koi tamasha ya ashcharya dikhane ka prayas kisi bhi bhavishya vakta ke lie bahut hi hasyaspad sthiti utpann karne ke sath-sath jyotish shastra ko log hin drishti se dekhne lagte hain. kyonki aise bhavishya vakta ki bhavishyavaniyan bahut hi kam sahi ho sakti hain. vo to aise hi hua ki ‘lag gaya to tir nahin to tukka’. kisi vyakti ki sharirik, mansik, bhavnatmak, savengatmak sthiti ka jitni sarlta v shighrata se hast rekha adhyayan se pata lagaya ja sakta hai utna anya vidhi se sambhav nahin. aj kampyutar ke avishkar ne saral v drut gati avashya di hai, lekin hajaron varshon se hasta-rekha adhyayan ki saral vidhi anya vidhiyon se avashya tej rahi hogi. bharat ki adhikansh jan sankhya aj bhi dur-daraj ke ganv evan kasbon men adhik rahti hai, unki samasyaen bhi adhik hoti hain. unki arthik ko sarlta se upalabdh hastarekhavid hi hote hain, jo unki nirasha bhari jivan shaili men uchit bhavishya kathan se asha ki kiran man men jaga dete hain. hath ko dikhakar bhavishya janne vale savdhan rahen. hamare man men chipi bhavnaen, hamare naitik v anaitik kritya, sahi v galat raste se kamae dhan evan sabhi prakar ke sanbandhon men ankit hota hai, jise keval ham jante hain, or hamara parmatma ya fir achcha hastarekhavid unhen jan sakta hai. atah kai bare sansthanon ke malik apni atyant vishvast padon par vyakti ki niyukti se pahle hath ki likhai parhne valon ki salah dete hain. koi ashcharya nahin ki vishvast padon par niyukti ke lie kisi hastarekhavid se bhi paramarsh kiya jata ho. chanakya se lekar roman samraton ne jis prakar jasusi ke kam ke lie hastarekha ke gyan ko janne valon ka sahara liya, aj bhi inka prayog kiya ja sakta hain navjat shishuon ke hath men bhi sabhi rekhaen jaise- jivan rekha, mastishk rekha, hriday rekha, shani athva bhagya rekha, vivah rekha v sabhi anya chihn jinmen jali, trishul, sitara, trikon, chatushkon adi purn viksit avastha men paen jate hain. yah sab unke purva janmakrit karmon ka sangrah hai, jise vo apne sath lata hai. nanha bachcha apni mutthi men apni takdir lata hai, jise vah kasakar band rakhta hai, uski muththi kholakar rekhaon ko parhna paryapt kathin hota hai. jaise-jaise bachcha bara hota jata hai, uske as pas ka vatavaran use prabhavit karta hai, uske hath ki rekhaon men bhi parivartan ata jata hai, lekin hamare sare sharir ki akriti ki tarah hath ki banavat, hatheli ki lanbai, chairai, santulit akriti, anguliyon aur anguthe ki banavat, anguli aur anguthon ke upar ka hissa, nakhun v unki banavat, unka v hatheli ka rang adi men (keval rang ko chorkr) bahut kam ya naganya parivartan hota hai. anguthe v anguliyon ki banavat hath men pai jane vali mukhya rekhaaean ka rang, chairai, gahrai adi keval hamari hi nahin, hamare purvajon tak ke vishay men yah spasht kar deti hai, ki vo log sharirik shram karne vale the, ya ki mansik karyon se apni jivika chalate the. in sabhia baton ko dhyan men rakhte hue deshkal, patra, parivarik vyavsay, arthik sthiti, parivar men pae jane vale mansik v sharirik gunon ko dhyan men rakhakar hi bhavishya kathan kiya jana chahie. anenko vyaktiyon ke vishay men kie gae bhavishya kathan aitihasikal men satya hue hain, jaisa ki sita ji ke sanbandh men v anya bhagvan gautam buddh ke sanbandh men jo aj se lagabhag 2500 varsh purva hue hain. unki hath v panv ki bisane anguliyon men shankh ke chihn the; jinke adhar par yah bhavishyavani ki gai thi, ki ya to ve bahut bare samrat honge athva vishva prasiddh yogi evan jivan ke param lakshya moksh ko avashya prapat karenge. (shankh ki akriti athva chakra ki akriti prayah mili-juli pai jati hai). pashchimi hastarekhavid kiro ne bhi apne sansmaran men ek aise vyakti ka hal likha hai, jise fansi ki saja suna di gai. fansi lagne se ek mahine purva uski antim ichcha puchi gai. usne jel men kiro ko bulakar apna hath dikhane ki ichcha vyakt ki, jise pura kiya gaya. uski hast rekhaon ko dekhakar kiro ne kaha ki ise fansi ki saji nahin sakti. iska jivan abhi shesh hai tatha iske hath men aisa koi chihn vidyaman nahin. vo vyakti aur sabhi hairan the, aisa kaise ho sakta hai? usko fansi lagne se lagabhag ek saptah purva achanak ek vyakti kisi aur apradh ke sanbandh men pakra gaya, jiske dhokhe mane ndusre vyakti ko saja mil rahi thi. nyayalay ke samaksh us vyakti ne apna apradh svikar kar liya evan fansi lagne se ek din purva vyakti ko riha kar diya. asha hai kushal hastarekhavid bhavishya men bhi aise hi age hone vali ghatnaon ko manushyon ke hathon se parhakar manvta ke lie chamatkar karte rahenge.
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hastarekha visheshank  July 2009

hastarekha visheshank men hastarekha ka itihas, vikas evan upyogita, vivah, santan sukh, vyavsay sukh, vyavsay, shiksha, svasthya v arthik sthiti hetu hastarekha ka vishleshan, hastarekha evan jyotish men sanbandh, kya hastarekhaen badlti hai, bhavishya men badlne vali ghatnaon ko hastarekhaon se kaise jana jae in sabhi vishyon ko ap is visheshank men parh sakte hai.

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