सर्वपल्ली राधाकृष्णन का दर्शन

sarvapalli radhakrishnan ka darshan
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poora nam	d aau. sarvapalli radhakrishnan
janm	5 sitanbar, 1888
janm bhoomi	tirootani, tamilanadu
mrityu	17 aprail, 1975
mrityu sthan	chennee, tamilanadu
mrityu karan	svasthy kharab
abhibhavak	sarvapalli virasvami, sitamma
pati/patni	sivakamoo
santan	paanch putr, ek putri
nagarikata	bharatiy
parti	svatantr
pad	bharat ke doosare rashtrapati
kary kal	13 mee, 1962 se 13 mee, 1967
shiksha	em.e.
vidyalay	krishchiyan mishanari sanstha lutharn mishan skool, madras krishchiyan k aaulej
puraskar-upadhi	bharat ratn

d aauktar sarvapalli radhakrishnan (janm: 5 sitanbar 1888; mrityu: 17 aprail, 1975) svatantr bharat ke pratham uparashtrapati aur doosare rashtrapati the. inhoanne d aauktar rajendr prasad ki gauravashali parampara ko age badhaya.

• inaka karyakal 13 mee, 1962 se 13 mee, 1967 tak raha. inaka nam bharat ke mahanh rashtrapatiyoan ki pratham pankti mean sammilit hai. inake vyaktitv aur krititv ke lie sampoorn rashtr inaka sadaiv rrini rahega.
• d aau. sarvapalli radhakrishnan ka janm tamilanadu ke tirootani gram mean, 5 sitanbar 1888 ko hua tha. inaka janmadivas 5 sitanbar aj bhi poora rashtr 'shikshak divas' ke roop mean manata hai.
• d aauktar sarvapalli radhakrishnan bharatiy sanskriti ke jnani, ek mahanh shikshavid, mahanh darshanik, mahanh vakta hone ke sath hi sath vijnani hindoo vicharak the. d aauktar radhakrishnan ne apane jivan ke 40 varsh ek shikshak ke roop mean vyayatit kie the. vah ek adarsh shikshak the.

1. REDIRECTsaancha:mukhy

vyaktigat parichay evan krititv

radhakrishnan ka janm 5 sitambar, 1888 ee. mean tirootani gram, tamilanadu dakshin bharat mean hua tha. ve kalakatta aur kashi hindoo vishvavidyalay mean darshan ke adhyaksh evan kulapati ke padoan par kramash: rahe. aauksaford vishvavidyalay mean bhi ve paurvaty dharm evan nitishastr vibhag ke spaldiang profesar aur kashi hindoo vishvavidyalay mean gayakava d profesar ke padoan par rahe. ve bharat ke uparashtrapati bhi hue. darshanik jagat mean radhakrishnan ne anek mahattvapoorn kary kie. 1925 mean unhoanne 'iandiyan fil aausafi aauf ravindranath taigor', 'di ren aauv rilijan in kantemporari fil aausafi', 'kantemporari iandiyan fil aausafi' 'eestarn rilijan eand vestarn th aaut' ityadi.

radhakrishnan ke darshan ka samany parichay

radhakrishnan ka darshan pratyayavadi hai aur shankar advaitavad se atyadhik prabhavit haian. advaitavedant ki unaki vyakhya ko nav vedant ki sanjna di jati hai. profesar si.ee.em. jod ne unake darshan par 'kauantar ataik from di eest' shirshak se ek granth likha, jisase unako khyati prapt huee. alabart svaitzar ne radhakrishnan ke darshan mean nav hindoo dharm ka pravartan dekha aur usako jivan tatha jagat ki satta ka pratipadan karane vala darshan mana. kuchh pashchimi vicharakoan ke is kathan ne ki hindoo dharm jivan tatha jagat ka nishedh karane vala dharm hai, radhakrishnan ke darshan ki bhoomika taiyar kar di. unhoanne pashchimi vicharakoan ki is chunauti ko svikar kiya aur yah siddh karane ka prayatn kiya ki hindoo dharm shuddh adhyatmavad hote hue bhi jivan aur jagat ki satyata ka sachcha udghosh karata hai. vastav mean is shatabdi mean jis prakar radhakrishnan ne dharm aur adhyatm ka bauddhik samarthan kiya hai, vaisa kuchh astitvavadi athava nav-taumasavadi masihi vicharakoan ko chho dakar kisi ne nahian kiya hai. yahi karan hai ki unake darshan ko pray: navy dharm mimaansa ke roop mean svikar kiya jata hai tatha pashchim ke dharm mimaansak radha-krishna ko apana sajatiy manate haian. radhakrishnan ne apani dharm mimaansa mean dharmamimaansa ki alochana karane vale santoan, soofiyoan aur rahasyavadiyoan ko bhi mahattvapoorn sthan diya. adhyatmavad aur pratyayavad ka samarthan karane ke karan radhakrishnan ko dharmamimaansak ke sath sath pratyayavadi darshanik kahana anupayukt n hoga.

radhakrishnan ka nav vedant darshan vastut: samanvayatk hai, jo poorv aur pashchim ke darshanoan ko ek doosare ke samip lane ka prayas karata hai. isake lie unhoanne vibhinn darshanik matoan ke tulanatmak adhyayan ko apanaya. unake samanvayavad ka adhar bindoo adhyatmavad hai, jisake andar ve vishv ki anek adhyatmik dharaoan ko samanvit karane ki cheshta karate haian.

dharm aur vijnan

radhakrishnan yah manate haian ki yadi vijnan ki pragati bhautik vikas ke lie nitant avashyak aur vaanchhaniy hai to pragati bhi antarik samriddhi ke lie utani hi avashyak aur vaanchhaniy hai. unake anusar dharm aur vijnan donoan ka hi vartaman svaroop doshapoorn hai. ve yah svikar karate haian ki poorv ke darshan dharm par aur pashchim ke darshan vijnan par avashyakata se adhik bal dene ke karan ekaangi ho ge haian. pashchim ke vijnan ne maulik sukh-samriddhi pradan karake jivan ko nikhar diya hai. poorv ne antarik unnati aur samriddhi ke lie dharm ki vaanchhaniyata par zor diya hai, kintu yadi vijnan pradatt buddhi sanshay evan maulikata ko janm deti hai to dharm pradatt astha abauddhikata aur aandhavishvas ko utpann karati hai. phalat: vaijnanik buddhi aur aandhavishvasi astha donoan hi jivan ka samunnayan karane mean saksham haian. jahaan vijnan prakriti vijay ko hi sab kuchh manane laga hai, vahaan dharm aandhavishvasi prachalanoan aur roodhiyoan se grast hai.

adhyatmikata vishvavyapi ya sarvabhaumik hoti hai. parantu adhyatmikata ko poorv ki sampatti isalie kaha jata hai ki vah isake prati adhik jagarook hai. adhyatmikata ki bhaanti jnan bhi sampoorn vishv evan sampoorn manav jati ki sampada hai. adhyatmikata aur vaijnanik jnan ka samanvay hi jivan ko sukh tatha santosh pradan kar sakata hai. pashchim ko yadi adhyatmik punarjagaran ki avashyakata hai to poorv ko vaijnanik punarjagaran ki.

tatvamimaansa

radhakrishnan shaankar vedant se prabhavit hone par bhi usake aandh samarthak nahian haian. unaka dava hai ki unhoanne use vaijnanik manas ke lie sugam aur grahy banane ka prayas kiya hai. ve vishv prakriya ko vikasashil manate haian. unake anusar ham jivan ka adi aur aant nahian janate, keval usaka madhy janate haian, jo ki nirantar parivartanashil hai.

asim eeshvar ke sath sampark prapt karane ki asim mean vidyaman bhavana ko radhakrishnan avidya aur ajnan se utpann nahian manate haian. vastav mean aisi bhavana asim ki satyata aur paripoornata ko dyotit karati hai. vikas aur parivartan bhi avidyajany abhav matr n hokar saty haian. jagat param sat ki anant sanbhavanaoan ki kramik abhivyakti hai, brahm ka vivartamatr nahian hai. jagat param sat par adharit hone ke karan saty hai. atma ya brahm ko saty manana samast jagat ki satyata ki prakarantar se svikriti hai, kyoanki jagat usi par ashrit hai. atma hi sabaka vijnata hai. yah upanishad ukti jagat ke prapanch ya vividhata ko bhram nahian batati. jagat ko mithya kahana, brahm se use bhinn ya prithakh rakhakar hi arthapoorn ho sakata hai. jagat ke tatvik svaroop ka jnan usaki satyata ka nivaran nahian karata balki use ek uchch arth pradan karata hai. brahm jnan ya atm sakshatkar ke pashchath jagat ka nirakaran nahian ho jata hai, balki usake sahatv ka antar ho jata hai. atma, eeshvar aur jagat mean tatvik bhed nahian hai. ve vastut: ek hi chaitany ke vividh roop haian. param chetana ki anant sanbhavanaoan mean se ek sanbhavana ki abhivyakti vartaman jagat hai. vividhata saty hai, kintu vah apani satyata apane andar vidyaman satta brahm ya atma se prapt karati hai. radhakrishnan ke anusar brahm param sath aur eeshvar donoan hai. jab ham use jagat se bhinn aur prithakh roop mean dekhate haian, tab vah param sath hai aur jab ham use jagat se sanbandhit roop mean dekhate haian, tab vah eeshvar hai.

radhakrishnan ke anusar eeshvar evan jiv donoan upadhigrast haian. donoan hi simit evan sapeksh hote haian. aisi sthiti mean yadi eeshvar brahm hai aur jiv tatha brahm mean satvik drishti se abhed hai to eeshvar aur jiv mean usake anusar bhed utana adhik nahian rah jata hai. parantu jahaan eeshvar sarvajn sarvashaktiman aur sarvatr vidyaman hai, vahaan jiv pratyay, nitaant laghu evan durbal hai. eeshvar avidya mukt hai. usaki simaean usake jnan ko simit evan parichchhinn nahian karati haian. eeshvar ki sima shuddh tatv se nirmit hone ke karan avidy ko utpann nahian karati, balki srishti ki rachana mean usaki sahayata karati hai, parantu yah jiv ke lie avidya ko utpann karake use bhramit karati hai. chooanki srishti rachana mean eeshvar ki koee vyaktigat ichchha nahian nihit rahati, isalie vah akarta hai. parantu jiv karta hai. eeshvar poojy hai evan karmanusar jivoan ko puraskrit karata hai. jiv poojak hai aur divy se apani utpatti ke bare mean anabhijn rahata hai. dharmamimaansiy drishti se eeshvar aur jiv paraspar sevy evan sevak ke roop mean sanbandhit haian, parantu tatvamimaansiy drishti se yahi jivan brahm se usi prakar sanbandhit hai, jis prakar chinagari agni se. radhakrishnan atma ko muktavastha mean bhi brahm mean lin nahian manate haian. unake anusar usaka apana prithakh astitv rahata hai, mukt hone par use brahm ka sayujy hi prapt hota hai, tadatmy nahian.

para vidya aur apara vidya mean koee vishesh virodh nahian hai. apara vidya ki charam parinati hi para vidya hai. apara vidya srishti ya jagat ko saty avashy manati hai, parantu srishti ya jagat ke svaroop se spasht hai ki brahm hi param ya antim saty hai. moksh ki prapti dvara jagat ki satta ka nirakaran ya visarjan n hokar usake prati tathakathit mithya drishti ka hi nirakaran hota hai. radhakrishnan ke anusar, shankar matabalambiyoan ne shankar ke darshan ko mithyatv ka samarthak manakar nishkriyata aur palayanavadita ko janm diya, jisase hindoo samaj ka vikas avaruddh ho gaya tha.

jnanamimaansa

1. REDIRECTsaancha:mukhy

dharmik anubhooti ke aantargat hi radhakrishnan ne param satta evan eeshvar ki samasya ka samadhan prastut karane ka prayas kiya hai. sachcha dharm, unake anusar n to kisi vishisht drishtikon ka dyotak hai, n hi vah roodhi aur aandh vishvasaparak astha ka samanarthi hai. unhoanne hindoo dharm mean aantarnihit adhyatmik saty ko svikar kiya hai. unhoanne rrishiyoan ke sakshath anubhav ko aptapraman mana hai, kintu sath hi yah bhi svikar kiya hai ki tatv bodh tatha bhraantiyoan ke nirakaran ke lie is anubhav ke sookshm parikshan aur tarkik vishleshan ki avashyakata hai. radhakrishnan saty ko atmanubhav ka vishay manate haian. yah atmanubhav athava satyanubhooti dharmik anubhooti hai aur keval jijnasa aur sadhana dvara hi sambhav hai. yah dharmik anubhooti svat: hi siddh aur svat: praman hai, parantu tark nirapeksh ya buddhi nirapeksh nahian balki tark aur buddhi ke oopar hai. jnanatmak anubhav ke tin sadhan haian- indriyanubhav, tark, buddhi aur prajna (pratibh jnan).

indriyanubhav ka vishay jnan ka kshetr hai. is kshetr ko hi ham bahy jagat ki sanjna dete haian. indriyoan ke dvara prapt jnan vijnan ka adhar hai. bauddhik jnan, vishleshan evan sanshleshan se prapt kiya jata hai. vishleshanatmak hone ke karan buddhi jivan ko usaki samagrata mean nahian grahan karati hai. vah vastuoan ko prithakh aur khandit karake hi unaka adhyayan karati hai. param satta buddhi ki pahuanch ke pare hai. aisa isalie ki buddhi vishay aur vishayi ke bhed ko manakar chalati hai, jabaki param satta bhed rahit hai. usaka jnan n to indriyoan se aur n hi buddhi se sanbhav hai. usaka jnan to prajna dvara aparokshanubhav mean hota hai. buddhijany jnan aparokshanubhav tak pahuanchane ka ek anivary sopan hai. aparokshanubhav vah anubhooti hai, jisamean param satta ya jnan ke vishay ke sath jnata ka abhed ho jata hai. param satta ya brahm ko janane ka ashay hai, brahm ho jana (brahmavidh brahmev bhavati) yahi pratibhajnan vastavik svatantrata ya mukti hai. param satta apana karan praman aur apani vyakhya svayan hai. radhakrishnan ke anusar aparokshanubhooti ya pratibhajnan hi dharmik bodh hai, jisamean kalatmak bodh evan tarkik jnan ka samanvay ho jata hai.

tulanatmak dharm evan darshan

radhakrishnan ne darshan mean kuchh pashchimi aur poorvi adhyatmavadi, pratyayavadi matoan ke tulanatmak vivechan ke adhar par samakalin darshan ki navin vidha ko utpann karane ka prayatn kiya hai. isamean unhean kahaan tak saphalata mili hai, is vishay mean matabhed ho sakata hai. radhakrishnan ke pas apane adhyatmavad ko pramanit karane ke lie koee spasht niji sakshy bhi nahian hai. ve keval adhyatmamoolak pratyayavad ki aitihasik parampara ka sakshy dete haian. kintu is parampara ke atirikt any drishtikonoan se bhi bharatiy evan pashchaty darshanoan ke bich samanvay sthapit kiya ja sakata hai.

'spirit' shabd ka prayog aangrezi mean aj pray: aprachalit ho chala hai, parantu radhakrishnan ke tulanatmak dharm evan darshan mean yahi shabd mahattv ka hai. unhoanne taigor ke 'rilijan aauf main' se apani dharmik yatra arambh ki aur ve 'rilijan aauf spirit' tak pahuanche. unake anusar vishv ke santoan ki anubhootiyoan mean samanjasy sthapit kiya ja sakata hai. udaharan ke lie bharat mean santamat aur bauddhik darshan ek doosare se avibhajy haian. parantu pashchim mean aisa nahian hai. vahaan ki sant parampara darshan ki mukhy dhara se bahut hatakar rahi hai. radhakrishnan ne santamat ki dhara aur darshanik dhara ko ekamev karane ka prayas kiya hai. pashchim ko yahi unaki sabase b di pramukh den hai.

'spirit' ya adhyatm par bal dene ka abhipray yah nahian hai ki ham shant hokar ekant mean keval eeshvar ko prapt karane ka prayas karean. isaka ashay yah hai ki ham vishv mean shoshan, garibi, dasata evan ajnan ke nirakaran ke lie bhi sangharsh karean. 'spirit' ya atma ki shakti ka prayog radhakrishnan ke anusar svatantrata, samata, shoshan-mukti, yuddh-mukti adi ke lie hona chahie. inhian ko lekar ve vishv mean ubharate hue bhautikavad evan prakritivad ka virodh karate haian. 'spirit' ka arth unake darshan mean matr jiv, purush ya atma nahian, balki samashti hai, jisako vedant mean brahm kaha gaya hai aur pashchimi darshan mean (ebsolyoot). isi chaitany ka sakshatkar manushy ka sarvochch lakshy hai.

tika tippani aur sandarbh

sianh, d aau. ramalal vishv ke pramukh darshanik (hindi). bharatadiskavari pustakalay: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 458.