कीमिया

kimiya sasti dhatuoan se svarn sarikhi bahumooly dhatu banane ki kala ko kahate haian, parantu is shabd ka vistrit prayog un sabhi jnanabhandaroan ke liye hota hai jo praanrabhik tatha madhyayugin rasayanik adhyayanoan se sanbandhit haian. nimn dhatuoan mean uchch dhatuoan ke gun lane ke vichar se shodhakary karane ke karan is avadhi ke adhyayanoan mean dhatuoan ko lanbi avadhi tak ag mean garam karane tatha unapar vividh rasayanik vastuoan ke prabhav ka avalokan, athava isi prakar ki sadharanat tatha praranbhik kriyaoan ka vivaran hi sammilit hai. anek aisi vastuoan ke bhi adhyayan, jinaka chikitsa, mean mahatv haian, athava tarah tarah ki vastuoan par sthayi rang chadhane ki vidhiyoan ke vikas ka bhi ullekh milata hai. rasayan vijnan ke praranbhik vikasakal ka rasayanik adhyayan kimiya mean milata hai.

vaise to adhikaansh adhikarik vivaran durlabh haian. jo kuchh bhi samagri prapt hai usamean kisi shodh ka vaijnanik vidhi se vistarapoorvak varnan adhikatar nahian milata. rayayanik vishleshan ka samanyata abhav hone ke sath-sath tarah-tarah ki saanketik bhasha ka bhi upayog hua hai. in vivaranoan ke adhyayan se pratit hota hai ki in kee sau saloan ki vaijnanik khoj ka lakshy pray: poornata: ki disha mean tha. jaise, nimn star ki dhatu se uchch koti ki bahumooly dhatu prapt karana, jivan-shakti ko sthayi karana, ityadi. is lakshy ki prapti mean adhikaansh kary akele athava vishvas prapt sahayakoan ki upasthiti mean kiye jate the. log apane shodh ki vidhi ko doosaroan se gupt rakhane ke liye satarkata baratate the. phalasvaroop naye shodhakoan ko varshoan tak unhian praranbhik karyoan mean lage rah jana hota jo unase pahale kitane hi log kar chuke hote.

kimiya ki utpati se sanbandhit kee kathaean prachalit haian, jaise mistri devata herames (Hermes) ne is kala ka aranbh kiya, athava svargadootoan (Angels) ne un striyoan ko is kala ka jnan diya jinase unhoanne vivah kar lie. sasti dhatu se svarg mean tatvaantaran (Transmutation) ke vichar ka uday sanbhavat: eesa yug ke praranbhik kal mean yoonaniyoan mean hua. isake charitarth karane ki sanbhavana us samay ki darshanik vicharadhara aur dravy ke prachalit siddhaant se pusht huee. isi karan in vishuddh rasayanik shodhoan mean darshanik tatvoan tatha vicharoan ka sammishran milata hai.

eesa ke asapas bharat mean nagarjun ne anek rasayanik prakriyaoan ki khoj ki thi. aisa kaha jata hai ki nimnakoti ki dhatuoan ko sone (svarn) mean parivartit karane mean unhoanne saphalata prapt kar li thian. unake dvara avishkrit jaran maran aur tiryak patan kriya aj bhi vikhyat hai. ras chikitsapaddhati ko nagarjun ne hi pracharit kiya tha.

pichhali shatabdi tak tatv tatha inase rasayanik yaugikoan ke banane ke niyam tatha inake gun ke bhed ka jnan bhali-bhaanti ho gaya tha aur dhatuoan se, jo rasayanik tatv haian, parivartan dvara doosara hi tatv prapt karane ki sanbhavana hasyaspad maloom hoti thi. par is shatabdi mean yah parivartan siddhaant roop mean sanbhav hai, yadyapi is nabhik (nuclear) kriya ke lie apar shakti ki avashyakata hai. aj ki tulana mean kimiya yug ke vaijnaniko ke sath mean keval koyala, lak di athava upala jalane se prapt sadharan ushma hi shakti thi. isake upayog se keval rasayanik yaugikoan ki hi utpatti ho sakati hai. un prayatnoan ke adhar ko samajhane ke lie us samay ke vijnan se parichit hona avashyak hai. jaisa jnat hai, in vishayoan se sanbandhit saiddhaantik vijnan ke praneta yunani the aur unake in siddhaantoan tatha parikalpanaoan ka vistar un sabhi jagahoan mean hua jahaan-jahaan kimiya ke ye adhyeta ge. sikandariya (Alexandria) bijaantiyam (Byzantiun) , arab desh tatha yoorop mean vidvanoan ne padarth tatha unaki rasayanik kriyaoan ke un yoonani siddhaantoan ko apanaya jo praranbh mean prasiddh dasharnik arastu (Aristotle) tatha any logoan ne pratipadit kie the. ye siddhaant dravy (matter) akar (form) tatha spirit (spirit) par adharit the. in shabdoan ka arth is samay ek dam doosara hi mana jata hai. jaise loha tatha morcha aj bhinn prakar ke padarth haian, parantu un yoonani siddhaantoan ke anusar padarth donoan mean ek hi haian, keval akar ka aantar hai. akar se ab jyamiti ka roop samajha jata hai, parantu us samay sanbhavat: akar se vahi arth samajha jata tha jo ab gunadharm se bodh hota hai. spirit ka arth ab ya to kisi u danashil vastu ke vashp, athava deharahit jiv se mana jata hai, parantu us samay usaka arth visheshakar shvas (Breath) mana jata tha, jo vashp athava atma ke liye prayuktahota tha. vastuaian bhi jivit praniyoan ki bhaanti mani jati thi, jinamean ek to jivit deh hai tatha doosari jivan shakti. at jab lohe se morcha banata hai to is kriya mean jo aansh badalata hai vah akar hai jo aansh aparivartit rah jata hai vah padarth hai. arastu ke anusar aantim vishleshan par keval ek hi padarth milata hai jo anek akar (roop) dharan karata hai at maulik vastu mean kisi bhi prakar ka parivartan sanbhav nahi hai, keval akar athava roop badal sakata hai. kisi bhi vastu ko ati saral padarth mean parivartit kar phir use doosara akar diya ja sakata hai. is vichar se taanbe aur sone mean aantar keval akar ka hai. yadi taanbe ko gandhak ke sath garam karean, ya salphaid ke vilayan se kriya kare to taanbe ka dhatvik akar nasht ho jata hai, jise ve usaki mrityu samajhate the. ab kale kapar salphaid mean doosara, arthat svarn ka akar diya jae to svarn prapt hoga, jahaan pahale svarn nahi tha.

prakriti mean jis prakar mitti, garmi, bij tatha shvas dvara paudhean ki utpatti hoti hai, aisi hi saman vidhi ke anusaran se svarn pane ka vichar aranbhik kal ke vaijnanikoan ka tha. inamean pahale do to dhatu ka akar badalakar aur garam karane se prapt hote the. bij tatha shvas ke vishay mean bahut vichar prakat kiya gaya hai aur lal pila athava shvet paras patthar (Philosopher’s stone) ki sahayata se ya rajat banaya ja sakata hai. is kary ke lie, jaisa any prakritik parivartanoan mean mana gaya hai, grahoan tatha devi kripa ki avashyakata bataee gayi hai. inamean mahatvapoorn shvas jise pran samajha jata hai, kee namoan se sanbodhit kiya gaya hai, jaise yoonani nyooma (Pneuma), laitin sparitas (Spiritus). stoiko (Stoico) tatha harmetiko (Hermetico) ke darshan mean is shvas ko arastu se adhik mahatv diya gaya hai. yah vishvas kiya jata tha ki ye shvas n keval mitti se milakar dhatu banate hai, varanh‌ sabhi prakritik parivartanoan ke sanchalan mean mool kary karate hai.

jojimas (Zosimus) ke, jo svayan kimiyaan ka prasiddh adhyayanakarta tha, lekhoan tatha praranbhik kal ke vishesh prakar ke kagaj par likhit varnanoan (Papyri) se kuchh any mahatvapoorn upayoan ka jnan hota hai, jo us samay vastu ko svarn athava rajat ke sadrish banane ke lie upayogi the. inamean ledan (Leyden) tatha staihom (Stockholm) ke papiri (Papyri) mukhy hai. inake lekhakoan ka pata nahi hai. vaise to misr desh mean vishesh samagri ko sone ki patali chadar se madhane ka parichalan tha hi. isake atirikt papiri se un vidhiyoan ka ullekh prapt hota hai jinake dvara nakali svarn, rajat, bahumooly patthar tatha rang ityadi banaya jata tha. inamean n keval sasti dhatu mean svarn milakar usaka (uchch gun ke hhras ke sath) pariman badhane ke dhang ka hi varnan hai, varanh‌ aise milavati svarn ki vastu mean shuddh svarn jaisi chamak lane ka bhi sanket hai. aisi vastuoan ko lohe ke salphet, phitakari aur any lavanoan ke sath garam karane par tatha nimn dhatu ke nikal jane par shuddh svarn ki patali satah rah jati hai, jo tatpashchat palish karane se vishuddh se nirmit jnat hoti hai. svarn tatha pare ke sanras (amalgam) ya doosari prakar ki varnis ka bhi upayog hota tha. isi prakar taanbe ko sirake mean rakhane ke bad kuchh vishesh lavanoan tatha chaandi ke sath pighalane par rajat jaisi satah prapt hoti thi. in kriyaoan mean sanbhavat satah par chaandi, taanba, arsenik ityadi ki mishrit dhatu banane mean vah saphed dikhalaee deti thi. kimiya sanbandhi adhik kary pashchim mean hi hua tha. arab jagat mean is kala ke vishesh vistar ke karan kuchh lekhoan mean ise kali dharati ki kala athava misrai kala kaha gaya hai. arab rajy ke phailav ke sath sath spen, phranas tatha doosare deshoan mean bhi is kala mean logoan ki ruchi jagrit huee. inake karyoan ka vivaran adhikatar laitin bhasha mean prapt hai. chikitsa ke nimitt upayog aranbh hone ke sath hi is kala mean nee chetana tatha navin kshetr prapt hua. praranbhik kal ke vidvanoan, dim aaukrits (Democritus) athava zosimas (Zosimus) se lekar jabir (Jabir), tak tatha tatpashchath‌ 16vian shatabdi tak ke vaijnanikoan mean is kala ke roochi bani rahi.

in vishayoan mean bahut se lekh aise logoan dvara bhi likhe ge haian jo adhik kal bad hue aur jinhean kimiya ka utana anubhav nahian tha jitana un vidvanoan ko tha jinake nam se ye lekh prakash mean ae. yah sanbhavat: likhit samagri ka mooly badhane ke lie hi kiya gaya tha. in lekhoan mean bhatthi, asavan ke patr tatha doosare avashyak sanyantroan ka vistrit vivaran milata haian. ye is kal mean avishkrit hue tatha vividh prakar se karyavishesh ke lie parishkrit kie ge. vaise to in lekhoan mean sone ke lie soory, rajat ke lie chandrama tatha isi prakar gandhak, para, taanba ityadi ke lie vibhinn sanketoan ka vistrit upayog hota tha, par inamean visheshata is bat ki thi ki rasayanik kriyaean bhi chitr dvara upasthit ki jati thian.

chin mean kimiya ka adhyayan sadharan svarn dhatu ke banane ke lie nahian, varanh‌ aise svarn ko, jo jivan ko sthayitv pradan kare, prapt karane ke vichar se hua. mukhy lakshy amar banane ka hi tha aur prasiddh vaijnanik vi po-yaang (Wei-po-yang) ki katha, jo apane chhatroan sahit parvat par aisi hi vastu prapt karane gaya tha, bahut prachalit hai. chini darshan tao-siddhaant (Taoism) ke anusar svany ko tao rachana (way of the universe) ke anuroop karane par mrityurahit hua ja sakata hai. parantu jo yah nahian kar sakate unake liye saral upay jivan shakti(lieutan) ki aushadhi hai. chini siddhaant ke anusar padarth kriyashil naratatv yaang (Yang) tatha akriyashil stritatv yin (Yin) hote haian. yaang ke adhik hone se jivan chirasthayi hota hai. is kriyashilata ke liye praranbh mean to pare ka lal salphaid tatha svarn adhik vikhyat the. parantu bad mean aisi oshadhi (elixir) banane ka prayatn hua jo chirasthayi pradan kare.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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