manovishleshan

manovishleshan (Psychoanalysis), aastriya ke manovaigyaanik sigmand fraayad dvaara viksit kuchh manovaigyaanik vichaaron (upaayon) ka samuchchaya hai jismein kuchh anya manovaijnyaaanikon ne bhi aage yogadaan kiya. manovishleshan mukhyat: maanav ke maanasik kriyaaon evam vyavahaaron ke adhyayan se sambandhit hai kintu ise samaajon ke upar bhi laagoo kiya ja sakta hai.

manovishleshan ke teen upayog hain:

1. yeh mastishk ki pareeksha ki vidhi pradaan karta hai;
2. yeh maanav vyavahaar se sambandhit siddhaanton ka kramabaddh samooh pradaan karta hai; tatha
3. yeh manovaigyaanik ya bhaavanaatmak rogon ki chikitsa ke liye upaaya sujhaata hai.

manorogi se baatcheet karne ke jriye usaka upachaar karne ki vidhi aur ek bauddhik anushaasan ke roop mein manovishleshan ki sthaapana jigmand frauyad ne ki thi. samaaj-vigyaan ke kai anushaasanon par manovishleshan ka gahra asar hai. stri- adhyayan, cinema-adhyayan aur saahitya-adhyayan ne manovishleshan ke siddhaant ka istemaal karke apne shaastr mein kai baareekiyon ka samaavesh kiya hai. naareevaad ki to ek shaakha hi manovaishleshik naareevaad ke naam se jaani jaati hai. frauyad ka vichaar tha ki manushya ke avachetan ko alag- alag hisson mein baaaint kar usi tarah se samjha ja sakta hai jis tarah prayogashaala mein kisi rasaayan ka vishleshan kiya jaata hai. avachetan ka siddhaant is maanyata par aadhaarit hai ki manushya ko apne mastishk ke ek hisse ka khud hi pata naheen hota. usaki abhivyakti uske sapanon, bolte-bolte jbaan fisl jaane aur anya shaareerik beemaariyon ke roop mein hoti hai. 1880 ke dashak mein viyna ke ek chikitsak josef breyur ke saath mil kar frauyad ne bartha paipenahaaim naamak ek mahila ke histeeriya (unmaad) ilaaj kiya. manovijnyaaan ke itihaas mein bartha ko uske chhadm naam 'anna O' ke roop mein bhi jaana jaata hai. jaldi hi histeeriya mein sekshualiti ki bhoomika ke savaal par frauyad ke beyur se matabhed ho gaye. frauyad ko yakeen tha ki maanasik sadme ki prakruti kaafi-kuchh sekshual ho sakti hai. isi tarah ke anya mareejon ka upachaar karne ke dauraan haasil kiye gaye unke nishkarshon ka prakaashan 1895 mein stadeej in histeeriya ke roop mein saamane aaya. frauyad ne histeeriya ki vyaakhya ek aise dimaagi sadme ke roop mein ki jise rogi dabaata rahata hai. manovishleshan dvaara rogi ko us sadme ki yaad dilaayi jaati hai. frauyad ke baad manovishleshan ke siddhaant ka aage vikaas karne ka shreya jaak lakaaain ko jaata hai.

fraayad ka manovishleshan

frauyad ko vishvaas tha ki manushya apni ichhaaon, yaun-kaamanaaon aur aavashyakataaon ki poorti mein naakaam rahane par hone waali takaleef ke ehsaas ko dabaata hai. is prakriya mein uske bheetar apoorn kaamanaaon ke prati aparaadh-bodh paida ho jaata hai jisse kuntha, aatmaalochana aur ek seema ke baad aatm-heenata aur aatm-ghruna ki anubhootiyaaain janm leti hain. yeh tamaam kaarya- vyaapaar avachetan ke bheetar chalta hai. yeh avachetan hamesha daba hua naheen rahata aur sapanon ke roop mein ya ghatnaaon ke prati anaayaas ya tarkasangat na lagne waali anukriyaaon (jaise tej rakrataar se car chalaana ya kisi parijan par gussa karne lagana) ke roop mein saamane aata hai.

frauyad maanas ko teen bhaagon (id yaani kaamatatv, igo yaani ahan aur super-igo yaani paraaahan) mein baaaint kar dekhte hain. unhonne ahan ko yathaarthamoolak aur aatmamoh ko janm dene vaale do roopon mein baaainta hai. yathaarthamoolak ahan ki madhyasthata sukh ki taraf  dhakelane vaale kaamatatv aur yathaarth ka sameekaran viniymit karti hai. isi ke prabhaav mein apni kaamanaaeain poori karne ke saath-saath vyakti saamaajik apekshaaon par bhi khra utarane ki koshish karta hai. paraaahan ki haisiyat maanas mein maata-pita sareekhi hai aur vah kaamatatv aur ahan par apna hukm chalaata hai. yahi paraaahan baalak ko apne pita ka praadhikaar sveekaar karne ki taraf le jaata hai. iske prabhaav mein putr dvaara maaain ko praapt karne ki kaamna ka daman kiya jaata hai taaki is prakriya mein vah pita ki hi tarah adhikaarasampann ho sake. pitrusatta is silsile se hi punarutpaadit hoti hai. frauyad ki vyaakhya ke mutaabik jeevan aur jagat ke saath vividh sambandhon mein judne ke liye putr aur maaain ke beech ka kaalpanik sootr bhang karna zaroori hai aur yeh bhoomika pita ke hisse mein aati hai. pita ke hastakshep ke tahat putr ko maaain ke prati apni yaun-kaamna tyaagani padti hai. vah dekhta hai ki pita ke paas shishn hai jo maaain ke paas naheen hai. use dar lagta hai ki agar usane pita ke praadhikaar ka ullanghan kiya to use bhi maaain ki hi tarah hi badhiya hona pad sakta hai. badhiyaakaran ki dushchinta (kaisterashan engjaaiti) ke tahat maatrumanogranthi naamak sankat ka janm hota hai jo frauyad ka ek aur mahattvapoorn sootreekaran hai. maatrumanogranthi ka sankat bete ko maaain ka parityaag karne ki taraf le jaata hai. maaain ke prati apni anakahi sekshual chaahat ke is nakaar ko frauyad ne aadim aatm-daman ki sanjnyaa di hai. aatm-daman ke isi prasang se vyakti ke maanas mein avachetan ki buniyaad padti hai.

lakaaain ka manovishleshan

jaak lakaaain ne frauyad dvaara pravartit manovishleshan par punarvichaar karte hue sekshual kaamna ke daayare se nikaal kar usaki pratishtha bhaasha ke daayare mein ki. saath hi unhonne aatmamoh ko janm dene vaale ahan ki behtar vyaakhya ki jabki frauyad ne is pahaloo par zyaada gaur naheen kiya tha. lakaaain ne dekha ki frauyad ke mutaabik maatrumanogranthi ka shikaar hote samay baalak bolne ki umr mein aa jaata hai. arthaat aadim aatm-daman ke aadhaar par jab uske avachetan ki neenv pad rahi hoti hai, us samay kartta ke roop mein uske kadam bhaasha ke pradesh mein pad jaate hain. yahi vah kshan hai jab bachcha bhaasha ke jriye kaamna ke janm aur daman se vaakif hota hai. chooainki kaamna kabhi poori naheen ho sakti isliye vah maaain ke roop mein aajeevan apni khoyi hui vastu ki talaash karta rahata hai.  putr aur maaain ka yugm todne ke liye lakaaain ne mirror- imej ki bhoomika rekhaankit ki hai. aaine mein khud ko dekh kar arthaat apne hi bimb se saakshaatkaar hote samay use maaain ke saath apne antar ka ehsaas hota hai. is mukaam tak pahuainchate samay pita dvaara banaaye gaye niyamon ke prabhaav mein bhaasha ke prateekaatmak sansaar mein baalak ka pravesh ho chuka hota hai. bimbaatmakata se prateekaatmakata mein jaane ki yeh prakriya lakaaain ke anusaar teen nirnaayak kshanon ke kram mein ghatit hoti hai

1. mirror-imej ka charan,
2. bhaasha mein pravesh ka charan aur
3. fir maatrumanogranthi ke sankat ka daur.

chhah maheene se dedh saal ki aayu ke beech maaain bachche ko jab sheesha dikhaati hai to vah khud ko alag se pehchaan kar apne ekeekrut aur pruthak astitv se parichit hota hai. lakaaain ise hi aatmamoh ke kshan ki shuruaat maanate hain arthaat isi jagah ahan ki aatmamoh sambandhi kism ka janm hota hai aur deh prem ka lakshya banti hai. lekin isi kshan ek aur ghatna hoti hai. maaain se khud ko bhinn pa kar vah do baatein sochata hai. pehli, yeh main hooain aur doosari, main maaain ke saath ekamek na ho kar anya hooain. isi jagah paraayepan ka ehsaas janm leta hai. bachcha darpan mein apni jis chhavi ko dekhta hai, vah usaki soochak hai. pah chhavi usaki iyatta na ho kar usaka sthaanaapann bimb hai. lakaaain bataate hain ki iseeliye mirror-imej ka charan ahan ke vikaas ki shuruaat to banta hai, par yeh buniyaad ek aisi samajh par rakhi jaati hai jo yathaarthamoolak naheen hoti.

manovishleshan ki duniya mein is baat par kaafi bahas hai ki kya manorogi ke maanas tak usase baatcheet ke jriye pahuaincha ja sakta hai? kya manorogi ke bheetar manochikitsak dvaara ki gayi poochh-taachh ke prati pratirodh naheen hota? in savaalon ka javaab talaashane ki prakriya mein paida hue matabhedon ke kendra mein maatrumanogranthi aur shishu-yaunikta se jude hue mudde hain. manorog ke roop mein unmaad ko mahattv dene vaale manovishleshak maatrumanogranthi ki paidaaish ke kshan ko kuchh zyaada hi ahamiyt dete hain, jabki khandit manaskata (skijofreniya) ka vishleshan karne vaalon ki taraf ase ise bahut kam praathamikta milti hai.

1. jigmand frauyad, J. straichi (sampa.) (1966), the standard edishn of the kampaleet saayakolaijeekal varks of jigmand frauyad, 19 khand, hogaard press, London.

2. jaak lakaaain (1973), for fndaameintal kansept of saayakoenaalisis, hogaard press, London.

3. jeel dalaj aur feliks guaataari (1972), anti idips : kaipitlijm aind skijfreniya, anu. Robert harli, mark seem aur helan aar. len, vaaiking press, New York.

4. ef. meltjr (1987), the traayals of saaikoenaalisis, the yunivrsiti of Chicago press, London aur Chicago, aael.

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