मनोविज्ञान
manovijnan (aangrezi: Psychology) vah shaikshik v anuprayogatmak vidya hai, jo manav-mastishk ke karyoan evan manav ke vyavahar ka adhyayan karati hai. yah aisa vijnan hai, jo prani ke vyavahar tatha manasik prakriyaoan ka adhyayan karata hai.
- any shabdoan mean yah bhi kaha ja sakata hai ki manovijnan ek aisa vijnan hai, jo kramabaddh roop se prekshaniy vyavahar[1] ka adhyayan karata hai tatha prani ke bhitar ke manasik evan daihik prakriyaoan, jaise- chintan, bhav adi tatha vatavaran ki ghatanaoan ke sath unaka sanbandh jo dakar adhyayan karata hai. is pariprekshy mean manovijnan ko vyavahar evan manasik prakriyaoan[2] ke adhyayan ka vijnan kaha gaya hai.
- vyavahar mean manav vyavahar tatha pashu vyavahar donoan hi sammilit hote haian. manasik prakriyaoan mean chiantan, bhav-sanveg evan any tarah ki anubhootiyoan ka adhyayan sammilit hota hai.
- manovijnan anubhav ka vijnan hai, isaka uddeshy chetanavastha ki prakriya ke tattvoan ka vishleshan, unake paraspar sanbandhoan ka svaroop tatha unhean nirdharit karane vale niyamoan ka pata lagana hai.
- aitihasik drishtikon se dekhean to prakh-vaijnanik kal mean manovijnan, darshanashastr ki ek shakha tha. jab vilhelm vunt ne 1879 mean manovijnan ki pahali prayogashala sthapit ki, tab manovijnan darshanashastr ke changul se nikalakar ek svatantr vijnan ka sthan pa sakane mean samarth ho saka.
- manovaijnanik samasyaoan ke vaijnanik adhyayan ka shubharanbh unake aupacharik svaroop ane ke bad pahale se ho chuka tha. san 1834 ee. mean vebar ne sparshendriy sanbandhi apane prayogatmak shodhakary ko ek pustak roop mean prakashit kiya tha.
- san 1831 mean pheknar svayan ekadish dhara vidyut ke mapan ke vishay par ek atyant mahatvapoorn lekh prakashit kar chuke the. kuchh varshoan bad san 1847 mean helmo ne oorja sarankshan par apana vaijnanik lekh logoan ke samane rakha. isake bad san 1856, 1860 tatha 1866 mean unhoanne "aauptik" namak pustak tin bhagoan mean prakashit ki thi.
- 1851 tatha 1860 ee. mean pheknar ne bhi manovaijnanik drishti se do mahatvapoorn granth- 'zeand avesta' tatha 'elimeante deyar saeekofijik' prakashit kie the.
adhunik manovijnan manovijnan adhunik yug ki navinatam vidya hai. vaise to manovijnan ka prarambh aj se 2,000 varsh poorv yoonan mean hua tha. pleto or arastoo ke lekhoan mean use ham dekhate haian. madhyakal mean manovijnan chiantan ki yoorop mean kami ho gee thi. adhunik yug mean isaka praranbh eesa ki atharahavi shatabdi mean hua. parantu us samay manovijnan keval darshanashastroan ka sahayogi tha. usaka koee svatantr astitv nahian tha. manovijnan ka svatantr astitv 19 vian shatabdi mean hua, parantu is samay bhi vidvanoan ko manushy ke chetan man ka hi jnan tha. unhean usake achetan man ka jnan nahian tha. jab achetan man ki khoj huee to pata chala ki jo jnan man ke vishay mean tha vah usake kshudr bhag ka hi tha.
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adhunik manovijnan ki khoj, chikitsa vijnan ke karyakartaoan ki den haian. in khojoan ki shuruat d aau. phrayad ne ki. unake shishy alaphred edalar charls yugan viliyam stekil aur phreankaji ne ise age badhaya. d aau. phrayad svayan praranbh mean sharirik rogoan ke chikitsak the. unake yahaan kuchh aise rogi ae jinaki sab prakar ki sharirik chikitsa hote hue bhi rog jata nahian tha. aise kuchh jatil rogiyoan ka upachar d aau. brooar ne keval pratidin batachit karake tatha rogi ki vyatha ko pratidin sunakar kiya. d aau. brooar ke is anubhav se yah pata chala ki manushy ke bahut se sharirik or manasik rog aise bhi hote haian, jo kisi prakar ki prabal bhavanaoan ke damit hone se utpann ho jate haian aur jab in bhavanaoan ka dhire-dhire prakashan ho jata hai to ye samapt bhi ho jate haian.
d aau. phrayad ki pramukh den damit bhavanaoan ki khoj ki hi hai. inaki khoj karate hue unhean pata chala ki munashy ke man ke kee bhag haian. sadharanataya jis bhag ko vah janata hai, vah usaka chetan man hi hai. is man ke pare man ka vah bhag hai jahaan manushy ka vah jnan sanchit rahata hai jise vah b de parishram ke sath ikattha karata hai. is bhag mean aisi ichchhaean bhi upasthit rahati haian jo vartaman mean karyanvit nahian ho rahi hoti haian parantu jinhean vyakti ne barabas daba diya hai. man ka yah bhag avachetan man kaha jata hai.
isake pare manushy ka achetan man hai. man ke is bhag mean munashy ki aisi ichchhaean, akaankshaean, smritiyaan aur sanveg rahate haian, jinhean use barabas dabana aur bhool jana p data hai. ye damit bhav tatha ichchhaean vyakti ke achetan man mean sangathit ho jati haian aur phir ve usake vyaktitv mean khianchav aur sangharsh ki sthiti utpann kar deti haian. is prakar ke damit bhavoan, ichchhaoan or smritiyoan ko manasik granthiyaan kaha jata haian. manasik rogi ke man mean aisi anek prabal granthiyaan rahati haian inaka rogi ko svayan jnan nahi rahata aur unaki svikriti bhi vah karana nahian chahata. aisi hi damit granthiyaan anek prakar ke manasik tatha sharirik rogoan mean vyapt hoti haian. histiriya ka rog unhian mean se ek haian. yah rog kabhi kabhi sharirik rog banakar pragat hota hai tab ise roopaantararit histiriya kaha jata hai.
manushy ke achetan man mean n keval damit avaanchhaniy aur anaitik bhav rahate haian, varanh unhean daman karanevali naitik dharanaean bhi rahati haian. in naitik dharanaoan ka jnan vyakti ke chetan man ko n hone ke karan unamean saralata se paravirtan nahian kiya ja sakata. manushy ke susvatv aur usake achetan man mean upasthit vasanatmak, asamajik bhavoan aur ichchhaoan ka sangharsh munashy ke anajane hi hota hai. munashy ka susvatv us kutte ke saman hai jo manushy ke achetan man mean upasthit asamajik vicharoan aur ichchhaoan ko chetana ke star par akar prakashit nahian hone deta. phir ye damit bhav apana roop badalakar manushy ki jagrat avastha mean athava usaki svapnavastha mean, jabaki usaka susvatv kuchh dhila ho jata hai, roop badalakar prakashit hote haian. yahi bhav anek prakar ke roop badalakar sharirik rogoan athava acharan ke doshoan mean prakashit hote haian. d aau. phrayad ne svapn ke lie naya vijnan hi kh da kar diya. unake kathananusar svapn achetan man mean upasthit damit bhavanaoan ke karyoan ka parinam hai. kisi vyakti ke svapn ko janakar aur usaka thik arth lagakar ham usake damit bhavoan ko jan sakate haian aur usake manasik vibhajan ko samapt karane mean usaki sahayata kar sakate haian.
adhunik manovijnan ki khoj d aau. phhऱayad ke uparshyukt khojoan ke age bhi gee haian. unake shishy d aau. yuang ne bataya ki manushy ke susvatv ki j d keval usake vyaktigat anubhav mean nahian hai, varanh yah sanpoorn manavasamaj ke anubhav mean hai. isi karan jab manushy samaj ki manyataoan ke pratikool acharan karata hai to usake bhitari man mean akaran hi dand ka bhay utpann ho jata hai. yah bhay tab tak nahian jata jab tak manushy apani naitikata sanbandhi bhool svikar nahian kar leta aur usaka prayashchit nahian kar dalata. is tarah ki atmasvikriti aur prayashchit se manushy ke bhogavadi svatv aur susvatv arthath samajahitakari upasthit svatv mean ekata sthapit ho jati hai. manushy ko manasik shaanti n to bhogavadi svatv ki avahelana se milati hai aur n susvatv ki avahelana se. donoan ke samanvay se hi manasik svasthy aur prasannata ka anubhav hota hai.
ianglaiand ke ek prasiddh manovaijnanik d aau. viliyam braun man ke uparyukt sabhi staroan ke pare manushy ke vyaktitv mean upasthit ek aisi satta ko bhi batate haian, jo desh aur kal ki sima ke pare hai. isaki anubhooti manushy ko manasik aur sharirik shithilikaran ki avastha mean hoti hai. unaka kathan hai ki jab manushy apane sabhi prakar ke chiantan ko samapt kar deta hai aur jab vah is prakar shaant avastha mean p d jata hai, tab vah apane hi bhitar upasthit ek aisi satta se ekatv sthapit kar leta hai jo apar shakti ka keandr hai aur jisase tho de samay ke lie bhi ekatv sthapit karane par anek prakar ke sharirik aur manasik rog shaant ho jate haian. isase ekatv sthapit karane ke bad manushy ke vichar ek naya mo d le lete haian. phir e vichar rogamoolak n hokar svasthyamoolak ho jate haian.
adhunik manovijnan ab bhagavanh buddh aur maharshi patanjali ki khojoan ki or ja raha hai. man ke uparyukt tin bhagoan ke pare ek aisi sthiti bhi hai jise ek or shoony roop aur doosari or anant jnanamay kaha ja sakata hai. is avastha mean drashta aur drishy ek ho jate haian aur triputi jany jnan ki samapti ho jati hai.[3]
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