अबाध इच्छा

abadh ichchha darshan, niti, samajashastr aur manovijnan ka ek jatil vivadagrast vishay. pratyek kshetr mean prashn yahi hota hai ki manushy jae chahe karane ya n karane ko svadhin hai ki nahian. pray: ise ichchha svatantray ki samasya kaha jata hai. parantu manushy jis ichchha ko chahe usi ko man mean nahian utpann kar sakata. vah uthi huee ichchhaoan mean se jisako chahe karyanvit karane ko svatantr hai ki nahian, yahi prashn hai. isalie ise sankalpasvatantray ki samasya kahana adhik yatharth hoga. pashchim se prachin darshan mean manasik--shakti--tatvoan ki jarana ke prachar ke karan vahaan ke spinoza jaise buddhivadi aur l aauk jaise anubhavavadi donoan prakar ke vicharako ne sankalp ke koee vastavik manasik--shakti--satta n hone ke paksh mean bahut tark kie haian. yah thik hi hai ki koee sankalp-shakti-tatv nahian. vyakti athava vyaktvi hi sankalp kiya karata hai, aur usake hi svatantray ka prashn hai. parantu ise vyaktisvatantray athava manushyasvatantray ka prashn kahane se vyakti evan rajy athava samaj ke paraspar adhikaroan ke isase bhinn prashnoan ko is prashn se alag rakhana kathin ho jane ki ashanka hai.

is prashn ka pratham nishchit uttar prachin bharat mean pratipadit karmavad ke siddhaant mean milata hai. karmavipak ki drishti se manushy karm ke abhedy bandhanoan se jak da hua hai aur use kisi prakar ka pravrittisvatantray bhi prapt nahian hai. sandarbh mean, dham dvara in bandhanoan se mokshaprapti ke ashvasan ko aur sankalp ke svatantray anubhavako sarthak karane ke lie, vedaant evan saankhy ne sanchit karm ke aantargat prarabadh tatha anarabdh kamr mean bhed kiya hai. prarabdh ve sanchit karm haian jinake phal ka bhogana aranbh ho gaya hai; unako to bhogana abhi aranbh nahian hua hai. inaka jnan se poornataya nash kiya jae sakata hai. mimaansa darshan ne nity aur naimitik karmo ko shastrokt vidhi se karate rahane tatha kamy evan nishiddh karmo ko tyag dene se karmabandhan se mukti arthath‌ naishkamaryaprapti ko sanbhav bataya hai. gita, mahabharat aur upanishadoan mean kisi prakar ke karm ko sarvatha chho d dena asanbhav mana gaya hai. isalie brahmatmaiky jnan dvara moksh ka upadesh diya gaya hai aur is jnan ki prapti ke lie patanjalayog, adhyatm-vichar, bhakti aur karmaphalasaktityag arthath‌ nishkam karmayog adi marg batae ge haian. parantu yadi pranimatr apani karmanirdharit prakriti ke anusar hi chalean to manushy jnan prapt karane ke lie svatantr kaise hoga? bharatiy adhyatmashastr ka uttar yah hai ki manushy mean deh bhi hai aur atma bhi. atma mool mean brahm se abhinn hai. namaroopatmak karm anity aur parabrahm ki hi lila hone se usi ko poornataya achchhadit kar badhy karane mean asamarth hai. phir,jae atma karmavyaparoan ka ekikaran karake srishti jnan utpann karata hai use svayan us srishti se bhijh evan svatantr hona hi chahie. yah svatantray vyavahar mean tab pragat hota hai jab paramatma ka hi aanshabhoot jiv poorvakarmarjit prakriti ke bandhanoan mean bandh jata hai aur is baddhavastha se usako mukt karane ke lie mokshanukool karm karane ki pravritti iandriyoan mean hone lagati hai. parantu yah svatantray vastav mean atma ke ichchharahit akartapad ko prapt karane ki prerana ka hai, sadharan ichchha, buddhi, man athava vyaktitv ka nahian. vahi svatantr riti se vyaktitv, man, buddhi athava ichchha ko prerana diya karata hai. jiv--brahm--advait ko n mananevale, bhaktihetu dvait mean vishvas karanevale vicharakoan ne bhi jiv ke svatantray ko usaka apana vyaktigat nahian varan, svaprayas karanevaloan ko parameshvar ki devi kripa se prapy mana hai. bauddhoan ko pray: atma athava eeshvar mean vishvas nahian hota, parantu unhone bhi svaprayas, svatantray, samarthy evan uttaradayitv ka upadesh diya hai.

pashchaty darshan ke itihas mean kabhi prakritibandhan se mukti ko svatantray mana gaya hai aur kabhi pratyek prakritik ichchha ki poorti ki svatantrata ka prashn uthaya gaya hai. afalatoon ne sakanlp ko jnan nirdharit svikar kiya, parantu apane jnan ki simaoan ke aandar manushy ko svatatr evan uttaradayi mana. arastu ne bhi kaha ki manushy aanshat: svatantr hai. vah apane anaichchhik karmo ke lie avashy uttaradayi hai, aur rajy ka inhian se prayojan hai. stoik vicharakoan ka sabhi kuchh ka niyantran karanevali ek vishvatma mean vishvas tha, aur is prakar ke niyativadi the. parantu inamean krisipas manushy ke apane charitr ko hi usake acharan ka mukhy karan manata tha, aur isalie manushy ko apane karmo ke lie uttaradayi kahata tha. epikyooriyan darshanik bhautikavadi the, phir bhi kisi vishvaniyantran mean vishvas n karane ke karan sanyog evan svatantray ke samarthak the. eesaee darshanikoan mean sant agastin ka vichar tha ki adimanav adi mean svatantr tha, parantu usake patan se manushy jati ke lie dushkarm avashyanbhavi ho gaya, keval kuchh vyakti bhagavatkripa se bhagy mean achchhaee lekar ate haian. par thomas akvinas aur dans skauts ne eeshvar ki sarvajnata ko svikar karate hue bhi manushy ke sankalp mean atmanirdharan ki poorn shakti mani hai. h aaubs bhautikavadi tatha poorn niyativadi tha. usane manasik avasthaoan ko mastishk ke anuoan ki sookshm gatiyaan kaha aur manushy ke karm ko inhi se aur bahm bhautik karanoan dvara nirdharit bataya. dekart buddhivadi tha. usane sankalp mean atmardharan ka poorn svatantray aur jnan evan vishvas ka bhi sankalp dvara hi nirdharan mana. spinoza ne bauddhik niyativad ka pratipadan kiya. usane kaha ki manushy ka karm adhikaansh usake svabhav evan charitr dvara nijaerrit hota hai. is aantarik badhyata ka arth hai ki vah svayannirrdharit arthath‌ svatatran hai. anubhavavadi l aauk ne sankalp ko anubhavagat tatv svikar nahian kiya, parantu manushy ko svatantr mana. kaant sankalp svatantray ka mukhy pashchaty pratipadak samajha jata hai. usane svatantrayak ko niti ka avashyak adhar kaha hai. usaki drishti mean manushy aanshat: abhasaroop prakriti ka aang hai, aur is nate prakritik niyamoan ki niyati ke adhin hai. parantu aanshat: saty moolajagath‌ ka aang bhi hai, aur isalie vah apani aantaratma se nikale hue nirapeksh adeshoan ke palan mean sarvatha svatantr hai. chetanavadi grin ne bhi prakriti ke jnan ke lie usase oopar ek niyamamukt savatantrajnata ka hona avashyak mana hai. phraansisi darshanik bargasaan ke mat ke anusar atma ka bahm, vyavaharik, deshatmak tatha samajik roop prakritibaddh lagata hai, parantu isaka vastavik aantarik svaroop gahan aantardashan se anubhooti mean a sakata hai. atma ke is vastavik svaroop ka lakshan jivan, parivartan, amapyata, aant: pravesh, adeshikata, srijanatmak sakriyata evan svatantray hai. jarman darshanik auyakan ne yahi anubhooti mahanh‌ adarsho ke palan dvara bhi prapy mani hai.

nitishastr aur samajashastr ki kee vicharadharaoan ne bhi manushyasvatantray me vishvas ki maang ki hai, kyoanki yadi manushy svatantr nahian hai to vah apane aparadhoan ke lie uttaradayi nahian kaha ja sakata hai. phir aparadh karanevaloan ko aparadhi kese thaharaya jae aur dand kaise diya jae? svatantray mean vishvas ke bina kartavyakartavy, dharmadharm, shuddhi, sujaer, kraanti, prayas, abhyas, sadhana sabaka vivechan arthahin ho jata hai. yadi sabhi kuchh karm athava niyamabaddh hai to jo hona hai, vahian hoga; kya hona chahie isaka prashn hi nahian rah jata aur manushy ke bhagy mean prakriti ka dasatv hi rah jata hai.

adhunik vijnan par adharit adhibhautikavad aur prakritivad siddhaant ko drishti se niyativadi haian. is niyativad ke anusar manushy, usaki ichchhaean aur sankalp sabhi prakriti ke niyamoan dvara poorvanishchit hote haian. parantu vyavaharamean prakritivadi bhi prabal puroosharthavadi arthath‌ svatantrayavadi hua karate haian. siddhaant ki drishti se bhi dekha jae to prakritivad ka mool anubhavavad hai, aur manav anubhav manushy ke sankalp ke svatantray ka sakshi hai. manushy bahy paristhitiyoan ka niyantran kar pae chahe n kar pae, parantu at:karan is manovaijnanik anubhavasaty ka sakshi hai ki vah apane sankalpoan aur karyo mean, pap puny, dharm adharm mean, poornataya svatantr hai. yahi nahian, anubhav to sabhi jivoan mean aur kadachith‌ j d prakriti mean bhi kuchh svachalan evan svatantray ka praman pata hai aur aj prakritik vijnan ne in pramanoan ko manyata pradan ki hai. vichar karane par yah bhi svikar karana p dega ki vijnan, niyamavad, aur prakritivad svayan manushy ke svatantr bauddhik prayas ki upaj hai. poornataya niyamabaddh prakriti mean to manushy apane anubhavoan ke adhar par apane nishkarsh nikalane mean svatantr nahian hoga. phir vijnan saty ka dava kaise kar sakega? vah bhi vyaktiyoan ka paristhitiyoan dvara nirdharit mat bhar rah jaega.

phir bhi poorn svatantrayavad thik nahian ho sakata. usaka to arth yah hoga ki vyakti ka poorv itihas kuchh bhi ho, vartaman svabhav evan charitr kaisa bhi ho, vah har samay sanbhav margo mean se kisi ko bhi apana lene mean sarvatha svatantr hai. is mat ke anusar to jivan mean koee taratamy nahian rah jata. sanchit anubhav aur prapt shikshaean mahatvahin ho jati haian. vanshanukram bhi prabhavahin ho jata hai. jivan jadoo ka pitara sa ban jata hai jisamean koee jo chahe, nikal dikhae; niyamoan ki koee satta nahian rahati; vijnan asanbhav ho jata hai.

isalie adhunik viddhan mukhy prachin vicharadharaoan ka padanusaran karate hue manushy ko aanshat: svatantr aur aanshat: badhy manate haian. yahaan tak manushy apane samane kee marg dekh pata hai, vahaan tak unamean se koee ek chun lene mean vah poornat: svatantr hai. yah bat doosari hai ki kisi ek paristhiti mean koee vyakti apane lie adhik sanbhavanaean dekh pata hai aur koee kam. yah vyaktigat aantar avashy hi unake bahy aur aantarik poorv aur vartaman se niyat hote haian. yahi nahian, is poorn sankalpasvatantrata ke upayog mean vyakti apane vash ke bahar ki sabhi paristhitiyoan se kuchh n kuchh avashy prabhavit hota hai. vastav mean koee vyakti usi kary ke lie uttaradayi ho sakata hai jo usaka apana ho, arthath‌ jo usake charitr, svabhav athava vyaktvi se nissarit hua ho. uttaradayitv ke lie jis svatantray ki avashyakata hai vah yahi atmanirdharan hai. is drishti se manushy vastav mean apane karmoan ka svatantr karta hi hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

1. san.gran.--rrigved; upanishadh granth; shrimadvavadgita; yogavasishth; patanjal yogasootr; saankhyakarika; jaimini mimaansasootr; vedaantasootr; shaankar bhashy; mahabharat; dhammapad; mahaparinibban suttant; plaito: ripablik; arastoo : ethiks; zelar : stoikash‌, epikyoriyans aiand soptiks; saikayon; selekshans phram medival phil aausaphars, usekarttas : mediteshans; l aauk : kritik aauv praiktikal rizan; grin : prolegmena tu ethiks; bargasaan : taim aiand phri vil; yooken : prazeant de ethiks in deyar rileshans tu di spirichual laiph; ban : di imoshans aiand di vil; tarnar : vish aiand vil; kroche : philasaphi aauv di praiktikal; soli : phrivil aiand ditaraminijm; pilar : di besis aauv phridam; peran : di gudavil; l aauski : phridam aauv di vil; bardamev : phridam aiandam di spirit.