3. parantu jab yah mana jata hai ki j d srishti ke hazaroan j d padarthoan mean hazaroan svatantr devata nahian haian; kintu bahari srishti ke sab vyavaharoan ko chalane vali manushy ke sharir mean atm–svaroop se rahane vali aur manushy ko sari srishti ka jnan prapt kara dene vali ek hi chit shakti hai jo ki iandriyatit hai aur jisake dvara hi is jagat ka sara vyavahar chal raha hai; tab us vichar paddhati ko adhyatmik vivechan kahate haian. udaharanarth; adhyatmavadiyoan ka mat hai ki soory, chandrama adi ka vyavahar yahaan tak ki vrikshoan ke pattoan ka hilana bhi, isi achinty shakti ki prerana se hua karata hai; soory, chandr adi mean ya any sthanoan mean bhinn bhinn tatha svatantr devata nahian haian. prachin kal se kisi bhi vishay ka vivechan karane ke lie ye tin marg prachalit haian aur inaka upayog upanishad granthoan mean bhi kiya gaya hai. udaharanarth; jnanendriyaan shreshth haian ya pran shreshth haian, is bat ka vichar karate samay brihadaranyak adi upanishadoan mean ek bar ukt indriyoan ke agni adi devataoan ko aur doosara bar unake sookshm roopoan (adhyatm) ko lekar unake balabal ka vichar kiya gaya hai[1] aur gita ke satavean adhyay ke ant mean tatha athavean ke arambh mean eeshvar ke svaroop ka jo vichar batalaya gaya hai, vah bhi isi drishti se kiya gaya hai. adhyatmavidya vidyanamh[2] is vaky ke anusar hamare shastrakaroan ne ukt tin margoan mean se adhyatmik vivaran ko hi adhik mahattv diya hai.
ajakal uparyukt tin shabdoan (adhibhautik, adhidaivik aur adhyatmik) ke arth ko tho da sa badalakar prasiddh adhibhautik phrench pandit koant[3] ne adhibhautik vivechan ko hi adhik mahattv diya hai. unaka kahana hai ki srishti ke mool tattv ko khojate rahane se kuchh labh nahian hai; yah tattv agamy hai arthat isako samajh lena kabhi bhi sanbhav nahian. isalie isaki kalpit nianv par kisi shastr ki imarat ko kh da kar dena n to sanbhav hai aur n hi uchit. asabhy aur jangali manushyoan ne pahale pahal jab pe d, badal aur jvalamukhi parvat adi ko dekha, tab un logoan ne apane bholepan se in sab padarthoan ko devata hi man liya. yah koant ke matanusar ‘adhidaivik’ vichar ho chuka. parantu manushyoan ne ukt kalpanaoan ko shighr hi tyag diya; ve samajhane lage ki in sab padarthoan mean kuchh n kuchh atmatattv avashy bhara hua hai. koant ke matanusar manavi jnan ki unnati ki yah doosari sidhi hai. ise vah ‘adhyatmik’ kahata hai. parantu jab is riti se srishti ka vichar karane par bhi pratyaksh upayogi shastriy jnan ki kuchh vriddhi nahian ho saki, tab aant mean manushy srishti ke padarthoan ke drishy gun–dharmoan ka hi aur bhi adhik vichar karane laga, jisase vah rel aur tar sarikhe upayogi avishkaroan ko dhooandh kar bahy srishti par apana adhik prabhav jamane lag gaya hai. is marg ko koant ne ‘adhibhautik’ nam diya hai.
tika tippani aur sandarbh
- ↑ brihadaranyakopanishad 1.5.21 aur 22; chhandogy upanishad 1.2 aur 3; kaushitaki brahmanopanishad 2.8
- ↑ gita. 10.32
- ↑ phraans desh mean aaugast koant (Auguste Comte) namak ek b da pandit gat shatabdi mean ho chuka hai. isane samajashastr par ek bahut b da granth likhakar batalaya hai ki samaj rachana ka shastriy riti se kis prakar vivechan karana chahie. anek shastroan ki alochana karake isane yah nishchay kiya hai ki kisi bhi shastr ko le lo, usaka vivechan pahale pahal Theological paddhati se kiya jata hai; phir Metaphysical paddhati se hota hai aur ant mean usako Positive svaroop milata hai. inhian tin paddhatiyoan ko hamane is granth mean adhidaivik, adhyatmik aur adhibhautik; ye tin prachin nam die haian. ye paddhatiyaan kuchh koant ki nikali huee nahian haian; ye sab purani hi haian. tathapi usane unaka aitihasik kram nee riti se baandha hai aur unamean adhibhautik (Positive) paddhati ko hi shreshth batalaya hai; bas itana hi koant ka naya shodh hai. koant ke anek granthoan ka aangrezi mean bhashantar ho gaya hai."
sanbandhit lekh
varnamala kramanusar lekh khoj