Now Reading: Krishna Chandra Bhattacharya: Asal Philosophy Kya Hai? (Part 2)
-
01
Krishna Chandra Bhattacharya: Asal Philosophy Kya Hai? (Part 2)
Part 1 mein hum Krishna Chandra Bhattacharya ji ke baare mein baat kar rahe the. Unka kehna tha ki asli philosophy ka matlab hai ‘theoretical consciousness’ ko samajhna. Ab yeh theoretical consciousness kya hai?
Yeh koi aisi cheez nahi jise aap chhoo sakein ya dekh sakein, jaise kursi ya mez. Woh cheezein toh science ka kaam hain. Philosophy toh usse bhi gehri baatein karti hai, jo sirf hamare ideas aur soch se judi hain.
Humari Soch Ke Teen Rang
Bhattacharya ji ne bataya ki humari yeh ‘theoretical consciousness’ ya soch teen tarah se kaam karti hai:
- Cheezon Ko Samajhna (Objective Consciousness):
- Har cheez ki apni pehchaan hoti hai. Jo cheez hai hi nahi, woh, woh cheez ho nahi sakti (jaise sapne).
- Har cheez alag-alag hoti hai, unka aapas mein koi asli rishta nahi hota. Rishte toh hum khud banate hain. Jaise, do kursiyan paas-paas rakhi hain, toh hum unhe “pehli” aur “doosri” bol dete hain, par kursi ke andar toh yeh rishta hai hi nahi.
- Hum apni indriyon (senses) se cheezon ko jaante hain. Aur indriyan aksar sahi batati hain, isliye yeh gyan pakka hota hai.
- Bhattacharya ji kehte hain ki inn sab cheezon ko Bhagwan (Brahma) ne hi banaya hai. Woh Bhagwan jo khud anishchit (jise samjha nahi ja sakta) hai, wahi khud ko inn sab cheezon ke roop mein badal leta hai taaki woh nishchit (samajhne layak) ban saken. Toh, har cheez usi Bhagwan ka roop hai.
- Apne Aap Ko Samajhna (Subjective Consciousness):
- Jab hum sirf cheezon ko dekhna chhod kar, apne andar jhaankte hain, toh yeh wali soch kaam karti hai.
- Yeh woh ehsaas hain jo andar se aate hain, jaise khushi, dukh, gussa. Aankhen ya kaan inhe nahi dekh sakte.
- Jab hum apni atma ko mehsoos karte hain, toh bahar ki cheezein matter nahi karti. Dukh ya khushi cheezon mein nahi hoti, hum use apni atma mein mehsoos karte hain.
- Yeh andar ke ehsaas teen tarah ke hote hain:
- “Main Hoon” Ka Ehsaas (I-ness): Yeh pata chalna ki “main hoon,” mera astitva hai. Iss par sawal nahin kar sakte, bas vishwas karna padta hai.
- Achche-Bure Ka Ehsaas (Moral Consciousness): Jab hum apni aazadi ko samajhte hain, aur doosron ko bhi apne jaisa aazad dekhte hain, tab yeh ehsaas aata hai.
- Dharm Ka Ehsaas (Religious Consciousness): Jab humein yeh lagne lagta hai ki humse bhi upar koi shakti hai, toh yeh dharm ka ehsaas hai.
- Bhagwan Ko Samajhna (Absolute Consciousness):
- Jab hum inn sab levels ko paar kar lete hain – cheezon ko samjha, khud ko samjha, dharm ko samjha – toh hum Bhagwan (Brahma) tak pahunch jaate hain.
- Yahan par “main” bhi nahi hota, “kuch bhi nahi” hota. Sirf Bhagwan ka ehsaas hota hai, jo sabse bada hai.
- Yeh Bhagwan anishchit hai, yaani aap use puri tarah samajh nahi sakte ya bayan nahi kar sakte. Yeh sab cheezon ko paida karta hai, par khud vaisa hi rehta hai. Is par time ya jagah ka koi asar nahi hota. Jab koi puchta hai “duniya kab shuru hui?”, toh Bhattacharya ji kehte hain yeh sawal hi galat hai, kyunki jo cheez time se pare hai, uspe time ke rules laagu nahi hote.
- Bhagwan hi duniya ko banane wala material bhi hai aur use chalane wala engine bhi.
Na Ka Matlab (The Importance of Negation)
Bhattacharya ji kehte hain ki bhasha (language) mein kuch kamiyaan hain, khaaskar jab hum us anishchit Bhagwan ko samjhane ki koshish karte hain.
Bhasha us anischit ko puri tarah bayan nahi kar sakti.
Isliye, unhone apni philosophy mein ‘Nishedh’ (Negation) ko bahut important mana hai. Nishedh ka matlab hai “kisi cheez ka na hona.” Jaise, “ghoda, gaay nahi hai.”
Hamare Vedon mein bhi Bhagwan ko samjhane ke liye “Neti Neti” (yeh bhi nahi, woh bhi nahi) kaha gaya hai. Jab hum sab kuch “nahi” karte chale jaate hain, toh jo bachta hai, wahi Bhagwan hai.
Lekin Bhattacharya ji kehte hain ki jab hum ‘nahi’ karte-karte aage badhte hain, toh jo aadhaar bachta hai, use samjhaya ja sakta hai.
Woh kehte hain ki “Om Hiranyagarbha” hi woh roshni hai jo duniya ka asli aadhaar hai. Yeh roshni, yeh sachcha aadhaar, use samjhaya ja sakta hai.
Sachchai Ke Chaar Padav (Levels of Truth)
Truth Ke Chaar Levels: Bhattacharya Ka Nazariya
Krishna Chandra Bhattacharya ji ne parama satya (ultimate truth) tak pahunchne ke liye truth ke chaar levels bataye hain. Yeh levels humari soch aur samajh ko gehra karte chale jaate hain. Pehle humne Vyavaharik Satya (Practical Truth) ki baat ki thi. Chaliye, aage ke levels ko bhi dekhte hain:
- Vyavaharik Satya (Practical Truth / Empirical Truth)
- Yeh kya hai? Yeh woh sachchai hai jo hum apni rozmarra ki zindagi mein dekhte aur anubhav karte hain. Jo cheezein humari indriyon (senses) se humein dikhti aur mehsoos hoti hain, jaise kursi, mez, ya koi rang.
- Iski khaas baat: Yeh sachchai nishchit (definite) hoti hai. Humein yakin hota hai ki yeh cheezein maujood hain. Science is level par kaam karti hai, vastuon ko describe karti hai.
- Bhattacharya ji ka view: Woh kehte hain ki Shankaracharya ke illusion (maya-vaad) ke vichar ko Ramanuja ki tarah reject karna chahiye. Duniya ko sirf ek maya ya dhoka maanna galat hai. Humein is duniya ko real maanna hoga pehle level par.
2. Laukik Satya (Conventional Truth / Common Sense Truth)
- Yeh kya hai? Yeh woh sachchai hai jo hum samajik taur par ya aam bolchaal mein maante hain. Yeh woh cheezein hain jin par zyada sawal nahi uthaye jaate, bas unhe sach maan liya jaata hai kyunki sab maante hain. Jaise, “Suraj purab se nikalta hai.” Ya “mandir mein pooja hoti hai.”
- Iski khaas baat: Ismein rishte aur connections zaroori hote hain. Jab hum cheezon ko ek doosre se jod kar dekhte hain, jaise “kursi aur mez, furniture hain.”
- Bhattacharya ji ka view: Is level par hum samajh ki duniya mein thoda aur gehra jaate hain. Hum sirf alag-alag cheezon ko hi nahi dekhte, balki unke aapas ke rishton ko bhi dekhte hain jo humare common sense ya samay se bante hain.
3. Adhyatmik Satya (Spiritual Truth / Subjective Truth)
- Yeh kya hai? Yeh woh sachchai hai jo humare andar se aati hai, jo hamare aatma ke anubhav se judi hai. Yeh dukh, sukh, khushi, ya aazadi jaise ehsaas hote hain. Iska rishta bahari cheezon se nahi, balki apne hone se hai.
- Iski khaas baat: Is level par hum apni aazadi (freedom) ko mehsoos karte hain, aur yeh bhi ki doosre log bhi hamari tarah aazad hain. Yeh woh sachchai hai jise hum tark (logic) se poori tarah prove nahi kar sakte, par is par vishwas (faith) karna zaroori hai.
- Bhattacharya ji ka view: Woh kehte hain ki sirf tark se hum param satya tak nahi pahunch sakte, kyunki tark ki bhi apni seemayein hain. Kai baar humein shraddha rakhni padti hai, jaise “main hoon” ya “upar koi shakti hai.”
4. Paramarthik Satya (Absolute Truth / Transcendent Truth)
- Yeh kya hai? Yeh sabse ooncha aur antim satya hai. Yeh woh sachchai hai jo sab kuch se pare hai – vastavik duniya se bhi, aur hamare vyaktigat anubhavon se bhi. Iss level par ‘main’ bhi nahi hota, aur ‘yeh duniya’ bhi nahi hoti. Sirf ‘Brahma’ (Absolute Reality) ka anubhav hota hai.
- Iski khaas baat: Yeh satya anishchit (indeterminate) hai, yaani aap ise puri tarah samajh nahi sakte ya shabdon mein bayan nahi kar sakte. Yeh time aur space se bhi pare hai.
- Bhattacharya ji ka view: Woh kehte hain ki Brahma hi har cheez ka aadhaar hai, jo sab kuch ko paida karta hai par khud anischit rehta hai. Is satya ko hum ‘Neti Neti’ (not this, not this) se samajhne ki koshish karte hain – har us cheez ko nakar dete hain jo woh nahi hai, aur jo bachta hai wahi asli sachchai hai. Woh is anischit aadhaar ko ‘vachaniya’ (describable) bhi mante hain, jaise ‘Om Hiranyagarbha’ yaani prakash ka aadhaar.
Toh, Bhattacharya ji humein in chaar levels ke through truth ki ek gehri yatra par le jaate hain, jahan hum rojmarra ki cheezon se shuru karke, apne aap ko samajhte hue, aakhir mein us param shakti tak pahunchte hain jo sab kuch ka aadhaar hai.
