थॉमस अक्वाइनस

thumb|220px|th aaumas akvainas th aaumas akvainas itali ka ek mahanh darshanik tha. th aaumas akvainas ka janm nepalj ke nikat rokasaika, (itali) namak sthan mean hua tha. janm tithi ke sambandh mean matabhed hai. sambhavat: yah 1224 ka ant ho ya 1225 ka prarambh. unake pita sammanit samant the. parivar abhijat varg ka tha. unaki prarambhik shiksha m aaunte kaisino mean huee thi. 1239 mean unaka namaankan nepalj vishvavidyalay mean hua. 1244 mean unhoanne padari vritti svikar kar li. 1245 mean ve adhyayan hetu peris ge, jahaan bad mean unhoanne adhyapan kary prarambh kiya. 1259 mean unhean pop ke nikat hi dharm darshan ke adhyapan ka kary mila. pray: das varshoan tak ve itali ke vibhinn dharm kendroan mean adhyayan-adhyapan kary mean rat rahe. 1268 se 1272 tak ve pun: peris vishvavidyalay se sambandh rahe. kaha jata hai ki 1273 mean unhean rahasyatmak anubhav prapt hue. 49 varsh ki avastha mean nepalj mean unaki mrityu huee.

astha evan tarkabuddhi

sant th aaumas ke pahale ke eesaee vicharakoan (shayad sant aaugastin jaise kuchh ek apavadoan ko chho dakar) ki samany dharana thi ki bauddhikata ke lie dharm mean sthan nahian hai, ek to is karan ki shuddh bauddhik drishtikon astha ke mahattv ko nahian samajh pata, doosare is karan ki astha ko tark briddhi ke sahare ki avashyakata nahian hoti, jabaki jnan ki upalabdhi ke lie astha avashyak hai. kintu akvainas ko astha evan tark buddhi ke bich koee virodh ya asangati dikhaee nahian di. ve svikar karate haian ki kuchh mukhy dharmik tattv tark buddhi ke dvara nahian jane ja sakate, unaka jnan moolat: rahasyatmak divy anubhav par hi nirbhar hota hai. kintu unaka kahana hai ki aise satv bhi haian, jinaka jnan tark buddhi prapt kar sakati hai. astha evan tark buddhi ke svaroop tatha parasparik sambandh ko dhyan mean rakhate hue sant th aaumas ne tin prakar ke satyoan ka ullekh kiya hai-

1. ve rahasyatmak divy anubhav jinaki bauddhik upalabdhi sambhav nahian hai
2. dharm ke sahaj saty (jaise, eeshvar ka astitv) jinaka rahasyatmak anubhav bhi sambhav hai aur bauddhik jnan bhi
3. kuchh aise anubhavik evan vaijnanik tathy jinaka spasht bauddhik jnan sambhav hai.

vaise sant th aaumas eeshvar ko hi sabhi satyoan ka srot manate haian. kuchh saty to eeshvar ke dvara sakshath dhang se pradatt haian- shrut (ilahami) haian, tatha kuchh satyoan ki janakari ko ham eeshvar ke dvara di gee shaktiyoan ke madhyam se svayan prapt karate haian. sant th aaumas ki bhasha mean pratham jnan eeshvariy hai tatha doosara manaviy. kuchh aise bhi jnan sambhav haian jo ek drishti se eeshvariy tatha doosari drishti se manaviy. eeshvar ka astitv usi prakar ka jnan hai. yah shrut (ilahami) jnan hai, sath hi isaki sthapana manaviy jnan ke adhar par bauddhik yuktiyoan ke dvara bhi ki ja sakati hai. is drishti se bhi jnan ke tin hi roop dikhaee dete haian.

darshanik vichar

49 varsh ke jivan kal mean hi th aaumas akvainas ne anek pustakoan ki rachana kar dali. unaki apoorn kintu pramukh pustak 'suma thiyol aaujika' ka darshan aur chintan ke itihas mean vishisht sthan hai. unhoanne dharmik vicharoan ko bauddhik adhar tatha darshanik prishthabhoomi dene ki cheshta ki.

jnanamimaansa

1. REDIRECTsaancha:mukhy

sant th aaumas ke anusar jnan, evan jney ka ek vishesh prakar ka sambandh hai, jisamean jney apani chhap jnata par chho data hai. jney ke dvara jo parivartan jnata mean utpann hota hai, vah n to poornataya bhautik hai, n poornataya abhautik hai. sant th aaumas use jaivik sambandh manate haian. yah bhautik to nahian hi hai, kyoanki aankheanan rang dekhakar rangin nahian ho jatian. jis prakar 'lah' par chhap aankit ho jati hai, usi prakar vishay ka roop man mean chha jata hai tatha jnata vishay ka jnan pa leta hai. isi karan kaha jata hai ki jnan mean jnata evan jney ek ho jate haian. is ek hone ka arth poorn aiky ki sthapana nahian hai, balki keval yah hai ki jney jnata ke jnan ka ek aansh, ek aang ban jata hai. sadharan jnan ke nimnalikhit srot mane ja sakate haian :- (k) eandriy jnan (kh) prajnatmak jnan (g) apt purush ka panthoan se prapt jnan (ch) man mean nihit shaktiyoan ke dvara sthapit satyoan ka jnan.

vaise sant th aaumas svikar karate haian ki hamara sadharan jnan, bahy jagath ka jnan, aiandriy jnan par ashrit hota hai. yadi jnanendriyaan n hotian to man bahy vastuoan ka jnan prapt n kar pata. prajnatmak jnan indriyoan ke dvara prapt tattvoan ke vishleshan sanshleshan se prapt hota hai. tark buddhi kabhi kabhi isi jnan ke adhar par pramanit any satyoan ki sthapana bhi kar leti hai. ise tark buddhiparak jnan kaha jata hai. sadharan jivan mean uparokt sabhi prakar ke jnan ki upayogita hai. vastut: svayan apane star (naisargik star) par jnata-jnan jney ki ek samay shrriankhala taiyar karati hai, jo us roop mean poorn hai. is simit arth mean ve manushy aur nisarg ki apekshik svatantrata svikar karate haian, jo us samay nishchay hi ek kraantikari vichar tha aur jis par spashtat: arastu ke vicharoan ki chhap thi. kintu doosari or dharmik anubhooti ya eeshvar ke jnan ke lie astha anivary hai. astha evan jnan ke uparokt dhangoan mean virodh nahian hai, uchit jnanoparjan se astha ko bal hi milata hai. isi vishvas se sant th aaumas ne apani tatvamimaansa mean bhi astha ko kendriy sthan diya hai tatha usake bauddhik pahaloo ko ubharane ki cheshta ki hai.

tatvamimaansa

thumb|220px|th aaumas akvainas sant th aaumas ki tatvamimaansa moolat: unake dharm darshan par adharit hai, kintu us par grik darshan ka bhi spasht prabhav hai. usi prabhav se ve kahate haian ki param tatv shuddh bhav hai. is shuddh bhav ki paribhasha nahian di ja sakati, kintu kaha ja sakata hai ki har astitvavan tatv bhav hai. is drishti se eeshvar bhi bhav hai. sant th aaumas ke anusar sabhi sattavan tatv sambhavyata evan vastavikata ke sammishran roop haian. mool upadan (metiriya praima) mean sabhi sambhavanaean nihit haian. eeshvar mean sabhi sambhavanaean poorn tatha vyakt haian. any sattaean inhian do chhoroan ke bich ki sattaean haian.

(1) eeshvar-

sant th aaumas ka kahana hai ki eeshvar poorn satta hai, kyoanki satta ki sabhi sambhavanaean isamean poornataya vyakt haian (aiktas pyooras). sach poochha jaye to eeshvar ko astitvavan siddh karane ki avashyakata bhi nahian. eeshvar astitvavan hai, yah vaky vastavik arth mean vishleshanatmak vaky hai. yadi eeshvar ka avabodh ho to eeshvar astitv svat: siddh pratit hoga. kintu sadharan buddhi ko is prakar ka poorn avabodh nahian hota. at: eeshvar ke astitv ko bodhagamy banane ke lie yuktiyoan ki avashyakata ho jati hai. sant th aaumas, sant enselm ke dvara di gee pratyay satta yukti ko manyata nahian dete, kintu unhoanne svayan eeshvar ke astitv ke samarthan mean paanch pramukh yuktiyaan dian, jinhean pashchaty darshan mean b da mahattv diya gaya hai.

1. unhoanne gati ke svaroop ke vishleshan ke adhar par eeshvar ke astitv ko siddh karane ki cheshta ki. har gatiman vastu ko gati kisi any se milati hai, aur yah tabhi sambhav hota hai, jab us any ko doosara gatishil kare. at: manana p data hai ki gati ke antim karan ke roop mean koee ady chalak (praim moovar) avashy hai. use hi eeshvar ki sanjna di jati hai.
2. vishv ka svaroop kary roop hai, har kary ka koee nimitt karan hota hai. at: vishv ke nimitt karan ke roop mean eeshvar ko manana p data hai.
3. vishv ke har tatv mean nirbharata hai. har tatv kisi any tatv par nirbhar karata hai. is nirbharata ka koee charam adhar avashy hai, jo kisi any par nirbhar n kare. vahi anivary adhar eeshvar hai.
4. vishv ke tatvoan mean poornata aur apoornata ka kram dikhalaee deta hai. ek tatv adhik apoorn pratit hota hai to doosara adhik poorn. at: manana p data hai ki poornata ki ek parakashtha bhi hai, jisake anusar hi poornata aur apoornata ka kram nirdharit hota hai. usi param poorn ko eeshvar kahate haian.
5. vishv mean sangathan, samanjasy tatha vyavastha dikhaee deti hai. at: yah svikarana p data hai ki koee poorn shakti is sangathan evan samanjasy ki vyavasthapak hai.

is prakar ki yuktiyoan ke dvara ham yah jan sakate haian ki eeshvar hai, kintu eeshvar ke astitv ka poorn avabodh tark buddhi ke dvara sambhav nahian hai. phir bhi tark buddhi apane apoorn dhang se hi eeshvar bhav ki apani avadharana bana leti hai aur isamean samanyat: sadrishy tatha nishedh ke niyamoan ka sahara leti hai. sadrishy ka arth yah hai ki simit gunoan evan lakshanoan ki janakari ke adhar par ham unhian gunoan ki asimata ka pratyay bana lete haian tatha un asim gunoan ko eeshvar ka lakshan man lete haian. isi prakar har simit gun ka eeshvar bhav se nishedh kiya jata hai aur is dhang se nishedhatmak roop mean eeshvar bhav ko samajhane ki cheshta hoti hai. isi adhar par eeshvar ke gunoan ka vivaran diya jata hai tatha eeshvar ko ek poorn, nity aparivartanashil, vishv ka srashta evan rakshak adi bataya jata hai. yah kaha ja sakata hai ki eeshvar ne sabhi jivoan ki srishti apane man mean sthit mool pratiman (ekjempalar) ke anuroop ki. jiv tatha jagath usi se sanchalit haian tatha ve antat: usi mean lin bhi ho jayeange.

(2) jagat-

jagat eeshvar ke dvara nirmit hai. usake nirman ke lie kisi any dravy ko manane ki avashyakata nahian hai, kyoanki eeshvar shoony se bhi srishti kar sakata hai. tark buddhi ke dvara jagath ki utpatti ka poorn jnan sambhav nahian hai. samanyat: samashti roop mean jagath ko 'shubh' kaha ja sakata hai. jagath vikas ka kram shubh hai, kintu is jagath ko sarvottam jagath kahana ayukt hai, kyoanki yadi yah jagath sarvottam hai to isaka yahi arth hai ki isase shreshthatar jagath ki srishti eeshvar ki shakti ke pare hai. dikh aur kal ke svaroop ke sambandh mean bhi sant th aaumas ke vichar maulik haian. dikh vastavik haian, kintu ise bahy dhaanche ke roop mean nahian samajhana chahie. dikh ka astitvavan vastuoan se prithakh koee astitv nahian hai. dikh asim bhi nahian hai, kyoanki yah srishti ka ek avayav hai. kal ko bhi vastunishth pravah ke roop mean nahian svikara gaya hai. vastuoan mean anukram ka sambandh man ke dvara jo da jata hai, at: man hi kal ke anukram ka nirdharak hai.

(3) atma-

akvainas ke anusar manushy bhautik-abhautik donoan tatvoan ka sammishran hai. atma abhautik hai, kintu atma ki anek kriyaean sharir ke madhyam se hoti haian. isi karan manav ko atma evan sharir ka sangathan mana gaya hai. sant th aaumas manate haian ki sharirik vyavahar ki vyakhya anubhavik evan bhautik tatvoan ke dvara ho sakati hai, kintu atma ki poorn vyakhya keval bhautik tatvoan ke dvara sambhav nahian hai. atma ke sambandh mean sant th aaumas yah manate haian ki atma ki srishti huee hai, parantu sath hi yah bhi manate haian ki atma amar hai. unhean isamean koee virodhabhas dikhaee nahian deta. yah ek abhautik tatv hai, kintu srijan ke samay hi eeshvariy ichchha shakti ke dvara isaka sangathan sharir ke sath ho gaya, kintu sharir ke sath atma ka nash nahian hota. atma ki amarata ke paksh mean unaki ek yukti yah hai ki atma abhautik hone ke karan bhautik tatvoan ke saman dooshit ya khandit nahian ho sakata. at: usake nasht hone ka prashn hi nahian uthata. unaka ek tark b da rochak hai. unaka kahana hai ki jnan, satkarm, sadgun, poornata ye sabhi atma ko bhautikata se door hatate haian tatha poornata ki or le chalate haian. at: mrityu jisamean atma ka bhautikata se poorn viyog ho jata haian, atma ka vinash kar sakane vali nahian ho sakati. sant th aaumas yah bhi kahate haian ki atma ki amarata mean vishvas jivan mean shubh karm karane ka prerak hota hai.

niti darshan

sant th aaumas ke anusar har ichchha tatha har manaviy kary ka sahaj evan svabhavik lakshy shubh roop hai, anand hai. param shubh eeshvar hi hai, jivan ka param lakshy param shubh ki prapti hai. at: eeshvariy anand ki prapti sarvottam purusharth hai. is prakar ka anand sabako isi jivan mean prapt ho jae, yah nahian bhi ho sakata. kintu is anand ki aanshik prapti sabako ho sakati hai. usake lie dharmik naitikata ka marg sadgunoan ki prapti anivary hai. sant th aaumas saansarikata evan dharmik naitikata mean samanvay karate haian. unake anusar bhautik sukh (svasthy, dhan adi) vaanchhaniy hai tatha ve bhi anand ke hi roop haian. kintu inaki prapti shuddh hriday tatha shubh abhipray se karane ka prayatn hona chahie. dharmik sadgunoan ke antargat astha, seva, prem adi ate haian. is prakar ke jivan-yapan se is jivan mean bhi anand ki prapti ho sakati hai.

samaj tatha rajaniti darshan

sampatti-

sant th aaumas ke samay ek prachalit mat yah tha ki sampatti rakhana pap hai. adarsh samaj ki har sampatti samaj ki hoti hai, vyakti ki nahian. barahavian shatabdi ke kuchh vicharakoan ne avashyakata evan svamitv mean antar kiya tatha kuchh anivary sampatti ko avashyakata ke antargat rakh liya. usi samay arastu ke palitiks ka anuvad hua. sant th aaumas ne arastu ke vicharoan ka apane dhang se samarthan kiya. unhoanne kaha ki samajik vyavastha ke lie bhi sampatti arjit karana anivary hai. sankatakalin avastha mean sampatti par samanadhikar svikara ja sakata hai. unhoanne to yahaan tak kaha ki atyant sankat mean avashyakatanusar any ki sampatti se kuchh le lena pap nahian hai.

vyapar-

prarambhik madhy kal mean vyapar samaj ka ek many aansh tha, kintu jaise jaise vyapar tatha vyapari varg badhata gaya, unake viruddh pratikriyaean arambh ho geean. barahavian shatabdi tak eesaee vicharak vyapari varg ke prati anudar ho ge aur unhoanne yahaan tak kah dala ki eesaee dharmavalambi ko vyapari nahian hona chahie. sant th aaumas ka mat bhi kuchh isi dhang ka hai, kintu unhoanne is sandarbh mean kuchh naye vikalpoan ko prastut kiya. rajy ko adhik vyapar ko protsahan n dekar poornataya atm nirbhar hone ki cheshta karani chahie, kyoanki vyapari varg par nirbharata badhane se visheshat: yuddhakalin sthiti mean khady samagri bhi durlabh ho jati hai. kuchh anivary vyapar ki anushansa unhoanne ki hai. is sandarbh mean unhoanne uchit mooly tatha vyajakhori par b de maulik vichar diye haian. madhyakalin vicharakoan ke anusar uchit mooly vikreta ke lagat ke barabar hota hai. yadi koee lagat se adhik mooly leta hai to pap ka bhagi hai. sant th aaumas isaka samarthan karate haian, kintu ve kuchh apavad bhi manate haian. vastut: unhoanne lagat shabd ke arth mean hi kuchh parimarjan kar diya. udaharanat: bikri ki vastu se alag hona bhi vikreta ke lie kuchh kami, kuchh hani ka soochak hai. at: yah bhi lagat mooly mean vriddhi ho sakati hai. spasht hai ki arthashastriy lagat ki avadharana ka prarambhik roop sant th aaumas ke vicharoan mean hi ubhara hai.

rrin-

dan tatha vyajakhori ki samasya par bhi sant th aaumas ne apane vichar die haian, jo bad ke samaj darshan ke lie b de mahattvapoorn siddh hue. sadharanat: vyajakhori ko us samay bhi pap hi mana jata tha. vaise, samaj mean rrin dan evan vyajakhori ka prachalan pray: svabhavik hi tha. sant th aaumas ne is sandarbh mean do prakar ki vastuoan mean bhed kiya. ek prakar to aisi vastuoan ka jinake upabhog se vyay nahian hota (jaise makan) spasht hai ki keval doosare prakar ki vastuoan mean malik evan upabhokta bhinn ho sakate haian. paisa pratham koti ki vastu hai. at: rrin dene vale jo mool ke sath sood bhi vasoolate haian, doohara labh utha rahe haian. kyoanki ve us paise se apana vyapar bhi karate haian. yah pap hai, lekin kuchh avadhi tak unaka paisa unake pas nahian rahata. is drishti se unaki kuchh kshatipoorti ki ja sakati hai.

rajy-

sant th aaumas ka kahana hai ki sarvajanik shubh ki upalabdhi ke lie rajy ki avashyakata hoti hai. sabhi rajakiy niyamoan ka uddeshy sarvajanik shubh hi hota hai. vidhi naitikata ka bahy roop hai. rajakiy vidhiyaan hi rajy ki sanrachana ka adhar haian. at: yadi rajy sarvajanik sukh-suvidha ki upeksha kare to in vidhiyoan ka ullanghan ho jata hai tatha rajy ka svaroop anyayapoorn ban jata hai. isi karan sant th aaumas kahat haian ki rajy ka lakshy arthik tatha bhautik sukh sadhanoan ki upalabdhi ke sath sath naitik karyoan ko roop dena bhi hai. yah dekhana hai ki nagarik ki shiksha-diksha ki samuchit vyavastha hai. kabhi kabhi rajy ke eang anaitik ho jate haian. at: rajy shakti par kuchh pratibandh bhi anivary ho jata hai. sant th aaumas ke anusar yah dharm ke dvara sanbhav ho sakata hai. dharm janata ko anaitik karyoan ke prati jagaruk kar sakata hai. doosara pratibandh janamat ke dvara sambhav hai. janamat atyachar ka pratipad kar sakata hai. sant th aaumas rajy ke kisi vishesh roop ki anushansa to nahian karate, kintu unake lekhoan se pray: spasht hai ki unake anusar ek vyakti ke dvara sanchalit rajy mean samajik vyavastha evan sangathan adhik sulabh hota hai. unake anusar rajy ka roop mahattvapoorn nahian, mahattvapoorn hai yah tathy ki rajy sanchalak rajy ke lakshyoan ki prapti mean rat hai ya nahian.

sant th aaumas ka aitihasik mahattv is tathy mean hai ki ve samaj tatha rajaniti darshan ki kuchh aisi mool samasyaoan ko prakash mean layean, jo bad ke vicharakoan ke lie samaj tatha rajaniti darshan ki kendriy samasyaean ban geean. sath hi yah bhi drashtavy hai ki unake darshan mean manavatavad (dharmik) tatha prakriti ke madhy samanvay ka jo roop spasht hua, vah pashchaty chiantanadhara mean ek sthayi yogadan ke roop mean svikar kiya gaya.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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