कृष्ण चन्द्र भट्टाचार्य

krishna chandr bhattachary
krishna chandr bhattachary|200px|center
poora nam	krishna chandr bhattachary
janm	12 mee, 1875
janm bhoomi	siramapur, pashchim bangal
mrityu	11 disanbar, 1949
karm bhoomi	bharat
karm-kshetr	darshan
mukhy rachanaean	Some aspects of Negation aur The Jaina theory of Anekantavada
prasiddhi	darshanik
nagarikata	bharatiy
any janakari	krishnachandr bhattachary ke darshan ke vikas ko tin suspasht avadhiyoan mean vibhakt kiya ja sakata hai- pratham avadhi 1918 tak, dvitiy avadhi 1925 se 1932 tak, aur tritiy 1934 se 1938 tak.

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krishna chandr bhattachary (aangrezi: Krishna Chandra Bhattacharya, janm: 12 mee, 1875 - mrityu: 11 disanbar, 1949) kalakatta vishvavidyalay mean darshanik the, jinhoanne hindoo darshan par adhyayan kiya.

jivan parichay

krishnachandr bhattachary ka janm 12 mee, 1875 ee. ko siramapur pashchim bangal mean hua tha. ve bangal shiksha seva se bahal hokar kee k aaulejoan mean vyakhyata rahe. 1930 mean unhoanne hugali k aaulej ke sthanapann pradhanachary ke pad par karate hue avakash grahan kiya. amalaner ke bharatiy darshan sansthan ke nideshak ke pad par bhi ve kuchh din rahe. 1935 mean kalakatta vishvavidyalay ke darshan shastr ke pancham j aaurj profesar ka pad unako diya gaya.

darshan ke vikas ki avadhiyaan

krishnachandr bhattachary ke darshan ke vikas ko tin suspasht avadhiyoan mean vibhakt kiya ja sakata hai- pratham avadhi 1918 tak, dvitiy avadhi 1925 se 1932 tak, aur tritiy 1934 se 1938 tak.

pratham avadhi

pratham avadhi mean jis mukhy vishay ko unhoanne liya, vah 'nishchit' aur 'anishchit' ke svaroop tatha in donoan ke madhy sanbandh ki samasya thi. nishchit vah hai jisaka anubhav itana suspasht ho ki kam se kam anubhav ke samay to usake kisi ek paksh ya poore ke bare mean kisi bhi tarah ka koee sandeh vidyaman n ho. anishchit thik isake viparit hai. is arth mean indriyanubhavavadiyoan ke lie jo kuchh bhi indriyoan dvara prapt hai, vah nishchit hai. isi tarah se tark buddhivadiyoan ke lie vishay ka tarkik, sanpratyayatmak aur sanbandhatmak paksh nishchit hai. indriyanubhavavadiyoan tatha tark buddhivadiyoan, donoan ke hi apane apane 'nishchit' haian, jinase ve arambh karate haian tatha jo unaki svikriti ke adhar stambh v antim manadand haian. kintu phir bhi donoan hi tatsanbandhi anishchit se poornataya mukt nahian ho pae haian. har ek ne jahaan tak sambhav ho saka hai, apane anishchit ki vyakhya apane nishchit ki bhasha mean hi karane ka prayas kiya hai, kintu phir bhi isamean anishchit ka kuchh aansh sada vidyaman raha hai. udaharan ke lie, indriyanubhavavadiyoan ne tarkashastr aur sanbandhoan ko 'indriyadatt' ke madhyam se samajhane ka prayas kiya hai. isake viparit tark buddhivadiyoan ne is datt ko apoorn tarkabuddhi kaha aur usako aisi badha mana, jisase chhutakara pana atyant avashyak hai. unhoanne ise tarkabuddhi ka apane ap ko nakarana tak kaha hai. kintu indriyanubhavavadiyoan ke lie yah ek samasya hai ki ve sanbandhoan ko un vastavik padoan se kaise sanbandhit karean, jo datt haian, kyoanki is prakram mean vahi samasya phir uth kh di hoti hai. isake atirikt indriyanubhavavadiyoan ko tark shastr ki vibhinn indriyanubhavaparak vyakhyaoan ka tulanatmak moolyaankan bhi karana hai, jo ki tab tak sambhav nahian hai, jab tak ki kisi adharabhoot aniandriyanubhavik, phalat: anishchit tark shastr ka, svikar nahian kiya jata. doosari or tarkabuddhivadi bhi isi tarah datt se poornataya mukt nahian ho pae haian. unako ek aandhakaramay prishthabhoomi ya kisi atarkik tatv ko svikar karane ko badhy hona p da hai. hegelavadiyoan ne datt ko tarkabuddhi ka apane ap ko nakarana kahakar usase chhutakara pane ki koshish avashy ki, par isase datt ka thosapan jata raha.

ham shanti ke sath (vartaman sandarbh mean) nishchit aur anishchit ko-vichar aur anubhav ko, mila bhi nahian sakate. isaka karan yah hai ki aisa karane ke lie hamean sanbandhoan ko sanbandhiyoan se jo dane ka asanbhav kary karana hoga. vastav mean is tarah se donoan ko milane ki koee avashyakata hi nahian hai, kyoanki har ek ka yah dava hai ki vah apane hi bal-boote par ek saangoanpaang darshan pradan kar sakata hai. chahe indriyanubhavavadi hoan ya tark buddhivadi, donoan ke lie darshan, anishchit ko nishchit mean parivartit karane, yani anubhav mean jo bhi anishchit ka aansh hai, usako nirantar nishchit mean parivartit karane rahane ka, satat prayas hai, bhale hi vah kee charanoan mean ho. tark buddhivadiyoan ke lie sadaiv asamadhey bana rahane vala datt har sthiti mean vah anishchit hai, jo vahian tak nishchit mean parivartit ho sakata hai, jahaan tak vichar, jise anyatha tarkik tatv bhi kaha jata hai, 'datt' se satat mukt anubhoot hota hai. isako doosare roop mean is tarah bhi kaha ja sakata hai ki niche ghor indriyaparata ke star tak pratyek charan mean datt ka anubhav svayan ko pradan karane vale vichar ke roop mean hota hai. vichar ka matr svayan ke roop mean hi nahian, balki jo datt nahian hai, us roop mean bhi 'a' sahi 'a' keval tabhi hai, jab vah n keval 'a' hai, balki vah any sab chijoan ka nishedh bhi hai. apane paravarti chiantan mean bhattachary ne isako datt ka vibhedan karane vala vichar kaha. keval vichar ko unhoanne vichchhinn vichar kaha aur bad ke chiantan mean vichchhedan aur vibhedan ko mukti ke kramash: nishedhatmak aur vidhyatmak roop kaha.

rachanaean

abhi tak jo vivaran diya gaya hai, vah bhattachary ke ek lekhak The place of indefinite in logic mean upalabdh hai. kintu bhattachary ki yahi vicharadhara unake do lekhoan Some aspects of Negation aur The Jaina theory of Anekantavada , mean do bhinn roopoan mean vikasit huee. pratham lekh mean unhoanne yah dikhane ka prayatn kiya hai ki kis tarah se ek saral anekatmak sthit 'a' (aur) 'b' mean, jisamean 'a' ki 'b' se bhinnata 'anishchit' matr hai, nishedh ka ek sanbandhatmak roop (a b nahian), jo adhik nishchit hota hai, vikasit ho jata hai, itana hi nahian, bhattachary ne yah bhi dikha diya hai ki kis tarah se yah nishedh, jo ki svayan ek sanbandh hai aur any samast sanbandhoan ka adhar hai aur adhik nishchit roop se 'a' ke ghatak ke roop mean hota hai. apane doosare lekh, The Jaina theory of Anekantavada mean bhattachary ne dikhaya hai ki thik yahi bat kuchh bhinn roop mean jain darshan ke anekaantavad ke mool mean hai.

dvitiy avadhi

yahaan tak yah bataya gaya hai ki tarkabuddhivadi kis tarah se kee charanoan mean (anishchit) datt ko nishchit mean parivartit karata hai. apane chiantan ki dvitiy avadhi mean bhattachary indriyanubhavavadiyoan ko lete haian aur yah dikhate haian ki

1. datt mean aise paksh haian, jinako nishchit mean parivartit karane ki avashyakata hoti hai
2. yadyapi datt sadaiv koee vastu hota hai jo ki mere lie bahy hai, phir bhi usake in pakshoan ko kisi vastuparak bhasha ke madhyam se nishchit mean parivartit nahian kiya ja sakata
3. in pakshoan ke nishchitikaran ka ek matr tarika unaki vishayanishthata se samikaran hai.

anushangat: pahali bar bhattachary ne is bat ko mana hai ki vastu jahaan tak mere lie bahy hai, vahaan tak sadaiv anishchit hi rahegi, kyoanki bahy sadaiv apatik hota hai. maian usake bare mean kabhi bhi poorn roop se ashvast nahian ho sakata, halaanki oopari taur se bina kisi prashn ke mujhe usako keval isalie svikar lena p data hai ki usane mere man par adhikatam bahyakari prabhav dala hai. isake viparit, vishayanishth, jahaan tak ki vah vastavik vishayanishthata hai, vastav mean maian svayan hooan. at: vah n keval isilie nishchit hai ki vastuoan se sanbaddh apatikata usase poornat: alag ho gee hai, balki isalie bhi ki vah samast vastunishth visheshataoan se vichchhinn hai aur unaka vibhedan karata hai, vah svayan prakash hai : svat:siddh vishayinishthata ke roop mean adhikadhik anubhav hota hai aur isilie vah nishchitata ka saratatv hai.

datt ke paksh

datt ke paksh, jo indriyanubhavavadiyoan ke lie samasya aur phalat: anishchit haian, kee prakar ke haian:

1. tarkik
2. sanbandhoan ke alava unake aantargat ye sab bhi ate haian
3. ve mithyabhas jinake mithyatv ka jnan ho chuka hai
4. jo kuchh indriyoan ke dvara grihit hai, usake vastavik hone ka bodh yani indriyanubhavavashrit pratijnaptiyoan ki satyata. isake atirikt apani pustak The subject as freedom mean bhattachary ne inhean bhi bar-bar datt ke paksh bataya hai : bahar se dikhaee dene vala apana sharir, apane sharir ka aantarik anubhav, abhav ke vibhinn prakaroan ka jnan aur vibhinn prakar ke jnat abhav tatha bianb pratyay adi.

apane lekhoan, Sankara’s Doctrine of maya, correction of error as a logical process aur The false and the subjective mean bhattachary ne mithya ke sanpratyay mean nihit vastavik samasyaoan ka vistrit vivaran diya hai aur yah bataya hai ki in samasyaoan ka samadhan kis tarah se hona chahie aur usamean kya-kya batean nihit haian. sachchaee ke jnan ke pahale aisi mithya vastu sthan vishesh mean pratit hoti thi, jisamean any vastavik vastuean thian. kintu sachchaee ke jnan ke bad yah nishchit roop se jnat ho jata hai ki n keval vah vastu us samay us sthan mean nahian thi, apitu usaka is sthan mean hona kabhi sanbhav hi nahian tha. kintu isake adhar par tatkal hi yah nishkarsh nahian nikala ja sakata ki vah vastu kuchh nahian hai ya kuchh nahian thi. phir bhi, yah nahian ho sakata ki vah vastavik dikh mean sthit koee vastu rahi hai. is bat ka tatpary keval yah hai ki ek vastu ke kisi sthan mean dikhaee dene ke bad ab yah dava kiya jata hai ki vah asal mean vishayita ka ek prakar matr thi, par vastu ke roop mean pratit huee thi. prakashantar se bat yah huee ki us chiz ki pratiyaman vishayata ka lop hokar usaka vishayita ke roop mean kisi tarah anubhav kiya jata hai. bhattachary is bat se advait vedaant... ke paksh mean aur bhi nishkarsh nikalate haian.

drishtikon

apane ek any lekh Knowledge and Truth mean bhattachary ne 'satyata' ka bhi lagabhag isi tarah se vivechan kiya hai. unhoanne jnan aur satyata (aur unake sanbandhoan) ke sadharan sanpratyayoan ka vishleshan karake yah dikhaya hai ki yadyapi jnan sadharanat: manasik avastha hai, (aur isilie vishayanishth hai), phir bhi, sarvapratham jnan ki satyata ka bodh hi hamean is bat ka ahasas karata hai ki jnan anivaryat:, shuddh vishayinishthata (ek shuddh vishayinishth kriya) hai tatha asal mean jnan ki yah satyata is ahasas ka hi doosara nam hai. yah bhi vedaant ka siddhaant hai aur isi ke adhar par pahale ki hi tarah bhattachary ne age ke aur bhi tatvamimaansiy nishkarsh nikale haian. isi lekh mean bhattachary pahali bar kaant aur vedaant (advait) ke madhy sanbandh ki charcha karate haian. unaka yah kahana hai ki jahaan kaant ne apani jnanamimaansa mean shuddh ahanpratyay (vishayita ka pratyay) ko spasht jnan roopi manasik sthiti ka pragananbhavik poorvalamb bataya hai. vahaan vedaant ne isase bhi age jakar satyata ke apane sanpratyay se satta ke bare mean ek siddhaant ka vikas kiya hai.

is prakar darshanik chintan ki is dvitiy avadhi mean bhattachary ka mukhy uddeshy yah dikhana tha ki prakritik manovritti ke star par jis chiz ka bhi anubhav anishchit (sandigdh) ke roop mean hota hai, anant-yani jab vah nishchit mean parivartit ho jati hai-aur kuchh nahian balki shuddh vishayinishthata hi hai. yah bat n keval mithyatv aur satyata ke sandarbh mean sahi hai, balki sanbandhoan, aur jo tarkashastr kahalata hai usake, sandarbh mean sahi hai. jo anishchit apani pratham avastha mean nishchit datt ko ghere hue tha aur nishchitikaran ki maang kar raha tha, vah doosari avastha mean shuddh vishayitamatr ke roop mean nishchitikaran yogy siddh ho gaya.

jaisa ki pahale hi kaha ja chuka hai, apane granth The Subject as Freedom mean anubhav ke vibhinn staroan par bhattachary ne aise kee anishchiti (virodhabhasi ghatanaoan) ko liya hai aur bahut hi sookshm vishleshan ke dvara yah dikhaya hai ki pratyek star par nishchitikaran ke prayas mean koee shaktishali datt, chahe vah koee bahy vastu ho, ya bahar se dikhane vala vyakti ka apana sharir ho, ya apane sharir ki hi aantarik anubhooti ho, ya char prakar ke abhav ya unake anubhav hoan, ya koee bhavatmak manasik tathy ho, jaise pratima ya vichar (aur inake upaprakar), usamean vilin ho jata hai, jo sanbandhit star ya upastar par apekshakrit vishayanishth hai, arthath vishayinishthata gunoan se vichchhinn kar deta hai aur aisi vastu ka vibhedan karata hai. yah sab bhattachary ne savistar dikhaya hai aur phir bhi unaka yah dava hai ki unaka kary ek sadharan manovaijnanik ka nahian hai. sadharan manovijnan ke lie vishayinishth keval manasik tathy (sthiti) hai, jisaka antanirikshan dvara vastu ke roop mean anubhav kiya jata hai. doosari or bhattachary vishayinishthata ke do aur prakar batate haian-

1. av-manasik vishayinishthata
2. adhi-manasik vishayinishthata.

av-manasik ka kshetr pratyaksh se lekar vibhinn prakar ke abhavoan ke anubhav tak hai. usaka antanirikshan dvara anubhav sanbandhit vastuoan se, arthath svatantrata ke kramik roopoan- jaise ki manasik tathy sadaiv hote haian, se vichchhinn kar kisi bhi prakar nahian nahian kiya ja sakata, halaanki isaka bhi vastuoan ke roop mean anubhav un vastuoan ke sath kisi tarah se vyatikar hone ke karan hota hai, jinaki or isaka (manasik tathy) antat: nirdesh hota hai. doosari or, koee aisi vastu hoti hi nahian, jisase adhi manasik ka vichchhed karane ki zaroorat ho aur isalie usaka kisi vastu ke sath vyatikar hone ka prashn hi nahian uthata. vah vishayinishthata ka shuddhatam roop hai, jise keval apana hi bodh hota hai. yani jo svayan prakashy hai. is arth mean adhimanasik vishayinishthata ke do roop haian- avimarshatmak aur vimarshatmak. apane avimarshatmak roop mean bhattachary ke anusar yah 'bhavana' hai tatha vimarshatmak roop mean atmik antanirikshan. isake viparit, pratyek manasik tathy chahe vah kisi bhi star par ho, ek antanirikshit vastu hoti hai aur kisi tarah se us antanirikshan se abhinn bhi. vah usase abhinn vahian tak hota hai, jahaan tak ki vah pratyakshik roop mean us manasik avastha (jnan) ka vishay hoti hai.

The subject as Freedom mean bhattachary atmik antanirikshan se bhi age ki ek avastha ko svikar karate haian. vastav mean atmik antanirikshan kaant ka praganubhavik ahanpratyay hi hai, jo sadaiv ek kriya hota hai, n ki koee astitvavan vastu ya aur pichhe vidyaman kisi dravy ka soochak. kaant ne is bat ko bhi kabhi spasht nahian kiya ki unaka praganubhavik ahanpratyay (shuddh tarkabuddhi) vaiyaktik (vaisheshtik) hai ya ati-vaiyaktik. isake viparit, bhattachary in donoan ke hi bare mean poornataya spasht haian. atmik antanirikshan yadyapi asandigdh roop se vaiyaktik uttam purush 'maian' hai, tathapi naitik paristhiti mean vah madhyam purush 'tum' se aur parikshat: any purush 'vah' tak se parivarik sadrishy rakhata hai tatha dharmik chetana mean vah ati-vaiyaktik 'ahanta' ke nishedh ki maang (jo ki abhi poori nahian huee hai) jhalakati hai. doosare shabdoan mean maang yah hai ki svanubhoot vyashtik vishayanishthata ke is nishedh dvara age ke star par jisaki prapti karani hai, vah hai nirapeksh, jo bhattachary ke anusar ab bhi vishayinishthata arthath svatantrata hai, halaanki ab usaka bodh vastuvath matr hota hai atmavath nahian. bhattachary ke anusar svatantrata ke roop mean param vishayanishthata hai. apane granth The Subject as Freedom ke prarambh mean bhattachary ne vishayi aur vishay ke sanpratyayoan ka spasht vishleshan kiya hai.

tritiy avadhi

param tattv ya brahm ke isi pratyay ko bhattachary ne apane chintan ki tritiy avadhi mean apane lekh The concept of philosophy mean, dhairyapoorv vikasit kiya hai. brahm vah saty hai jisaki sattatmak sthiti ki maang hai. vah ek pratikatmak saty hai, shabdik saty nahian. is lekh ki do any nee visheshataean haian-

1. bhattachary ne is sanpratyay ka vikas sopanik kram mean in tin any sanpratyayoan ke vistrit vishleshan ke dvara kiya hai- (indriyanubhavik) tathy, svayanbhoo (vastu-samany), aur vishayinishthata (uttam purush 'maian') vastavikata ke roop mean.
2. jo lekh ki vishesh roop se ullekhaniy nee bat hai, vah yah ki bhattachary ke anusar brahm ko tin vaikalpik ritiyoan se pratikatmak roop mean sicha ja sakata hai.

'tathy'

1. jisake vishay mean kuchh kahane ki avashyakata to nahian hoti, kintu phir bhi kaha ja sakata hai, arthath jo bina kuchh kahe hi bodhagamy hai
2. jise shabdik arth mean socha jata hai
3. jisaka ya to indriyoan ke madhyam se pratyaksh hota hai ya phir jisake aise pratyaksh ki kalpana ki jati hai.

isake viparit, jo svayanbhoo (vastu) hai, usake bare mean aisa mana jata hai ki

1. yadi usake vishay mean kaha ja jaye to vah bodhagamy nahian hoti, halaanki vah vyakti ke dvara vyakt vishvas se poornataya svatantr hoti hai. yah kahana ki 'vahaan par koee vastu hai' ya vastuoan ke amuk prakar haian.
2. vah shabdik arth mean vichar ka vishay hai
3. n to usaka indriy pratyaksh hota hai aur n usake aise pratyaksh ki kalpana hi ki jati hai.

jahaan tak vastavikata ka prashn hai, usaka bhi svayanbhoo vastu ki bhaanti hi bodh hota hai. antar keval itana hota hai ki usaka bodh ek indriyanubhavik ya tatvamimaansasiy vastu ke roop mean nahian hota. aisi vastavikata ka sakshat jnan hota hai tatha isaka mere kahane se prithakh roop mean anubhav nahian kiya jata. yadyapi isaka shrota aur vakta donoan ko hi saman bodh hota hai, tathapi yah donoan ke dvara vyakt vishvas se poornataya svatantr hoti hai aur isaki apani sattatmak sthiti hoti hai. tathy, svayanbhoo vastu tatha vishayi ke roop mean sakshat roop se jnat vastavikata shabdik arth mean vichar ke vishay hai, kintu brahm jo ki vastavikata se bhi pare mana gaya hai, shabdik arth tak mean vichar ka vishay nahian hai. usake sanbandh mean to kahi gee bat ke nishedh dvara hi kuchh kaha ja sakata hai. vichar ke ye charoan prakar haian. pratyek ka vishay ek vishvas rahata hai, jisaka kathan hota hai, kintu antim mean vah sadaiv jney ke roop mean jana jata hai. is prakar usaki satta ka nishedh nahian kiya jata.

brahm ke vaikalpik roop

is brahm ka tin vaikalpik roopoan se jnan ho sakata hai-

1. charam satta ke roop mean, is roop mean vah aisa saty hai, jo antim atm-abhed hai, is roop mean ki usaka any kisi chiz se bhed nahian kiya ja sakata
2. poorn vichchhed, poorn svatantry ke roop mean jisamean vichchhed ki prakriya uchchatam sima par pahuanch gee ho aur koee aisi chiz shesh n rahe, jisase abhi vichchhed hona baki ho
3. ukt donoan vikalpoan ke aniyat kramaantaran ke roop mean.

ye tinoan vikalp vakta ke drishtikon se brahm ke tin vaikalpik varnan haian, usake yatharth chitran nahian. isake sath hi tinoan vikalp saman roop se (kintu ek sath nahian) saty ke kathan haian. in vikalpoan mean se pratham advait vedaant ka hai, doosara (madhyamik) bauddh darshan ka, aur tisara hegel tatha shaiv mat ka. yadi pratyaksh brahm ko saty ke roop mean manata hai aur doosara svatantrata ke roop mean to tisara 'mooly' ke roop mean manata hai, jo satta ke sath sath satat vibhedan bhi hai. hegel saty aur svatantrata ke aniyat kramaantaran ko nahian samajh pae aur isalie in donoan ki ekata ki bat galati se kar ge.

"param brahm saty ho sakata hai ya vah jo saty nahian hai, athava vah in donoan ki matr bhinnata bhi ho sakata hai, jisaki prishthabhoomi mean koee ekata nahian hai."

brahm ke in vaikalpik sanpratyayoan ka bhattachary ne apane lekh The concept of the Absolute and its alternative forms mean adhik vistar ke sath vikas kiya hai. lekh ke arambh mean bhattachary, jnan, bhavana aur sankalp mean, aantarvastu aur chetana ke madhy sanbandh ka vimarshatmak vishleshan karate haian. bhattachary ne yah dava dikha diya hai ki jnan, bhavana v sankalp brahm ko kramash: saty, mooly aur svatantrata (vastavikata) ke roop mean kalpit karate haian. saty vah aantarvastu hai, jisako aantat: aantarvastu ke sandarbh mean mukt hona hai aur mooly ek tarah se aantarvastu aur chetana ki mukt ekata hai. ye tinoan ikatthe nahian haian, jo vastavik (svatantr) hai, vah saty nahian hai, kintu saty vastavik ho sakata hai, saty mooly nahian hai, kintu mooly asaty nahian hai, aur yadyapi mooly ke vastavik aur saty visheshan nahian ho sakate, tathapi yah nahian kaha ja sakata ki vastavikata (svatantrata) mooly nahian hai, param tatv ya brahm ko isi arth mean satyata, mooly aur vastavikata ka kramantaran kaha jata hai.

mooly ke sanpratyay ka poorn vivechan bhattachary ne apane The concept of value mean kiya hai. unhoanne is lekh ek bar phir yah dikhaya hai ki bhavana jnan aur sankalp ke kya kya kary haian. unhoanne bhavana ko mukhy bataya hai tatha jnan aur sankalp ko gaun.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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tika tippani aur sandarbh

bhattachary, pro. kalidas vishv ke pramukh darshanik (hindi). bharatadiskavari pustakalay: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 359.

sanbandhit lekh

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