अध्यात्मवाद

adhyatmavad us vicharadhara ka nam hai, jisamean atma ko hi sabaka mool mana jata hai. upanishadoan tatha mahabharat mean adhyatm shabd ka prayog 'sharir' ke arth mean hua hai, kiantu kalaantar mean chaitany atmatattv ke arth mean yah shabd roodh ho gaya. pashchim mean grik darshanik aphalatoon ne sarvapratham is vishay par vichar kiya. usane sansar ke mool mean abhautik tattv ki sthiti mani aur use 'iandiya' (aidiya) nam diya. usake bad un sabhi darshanoan ke lie 'aidiyalizm' shabd ka vyavahar hone laga, jinake anusar bhautik jagath ka mool abhautik tattv hai. adhyatmavad aur 'aidiyalizm' samanarthak shabd haian.

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jnan, jnata aur vishay

jnan jiv ko j d se prithakh karata hai. jnan ke lie jnan ka vishay, jnata aur vishay tatha jnata ka sanbandh (jnan) hona avashyak hai. inamean se ek ke bhi abhav mean jnan sanbhav nahian hai. phir bhi tinoan mean se jnata ka sthan mahatvapoorn hai, kyoanki jnata ke abhav mean vishay aur sanbandh ka koee arth nahian. yatharthavadi darshanik jnan ko vishay aur sanbandh se utpann gun manate haian. kiantu jab vishay j d hai aur jnata (atma) chetan hai, tab in donoan mean svabhavabhed hone ke karan kary-karan-bhav sanbandh kaise ho sakata hai? is prashn ke uttar mean kuchh darshanik atma ko bhi prithvi, jal adi ki tarah dravy man lete haian aur kuchh atma ki chetanata ki raksha karane ke lie vishay ko atma se abhinn manate haian. kiantu jnata yadi prithvi adi ki tarah ek padarth hai tatha jnan usaka gun matr hai to vah jnata apane ap mean patthar ki tarah chetana shoony tattv hoga. sath hi yah bhi prashn uthata hai ki jnata svayan jnan ka vishay nahian hota hai ya nahian. jnata ko bhi jnan ka vishay man lene par jnata ko jitane vale ek alag jnata ki sthiti manani p degi. is tarah alag jnata manane ka koee aant n hoga. yadi jnata svayan bhi nahian janata to 'maian janata hooan', is anubhav ka kya hoga? isalie jnata ko chetan svaroop manana chahie, chetana aur jnata mean gun-guni-sanbandh tark ki drishti se asangat hai.

jnan ka mool adhar

chetan atma sabhi jnan ka mooladhar hai. par is atma ka j d vishay ke sath sanbandh kaise sanbhav hai? adhyatmavad mean is prashn ka uttar dene ke lie vishay ko jnata se aprithakh mana gaya hai. jnan mean pratibhasit vishay sarvada bauddhik hota hai, padarth apane bhautik roop mean jnan ke vishay nahian hote. mano ek hi atma jnata aur jney ke roop mean dvidha vibhakt hokar jnan ki utpatti karati hai. vishay aur jnata ko ek tattv ke hi do roop man lene par svabhavat: bahm jagath ka astitv svapnavat manana p dega. kiantu svapn aur jagrat ka aantar sarvanubhavasiddh hai. yogachar bauddh darshan tatha gau davad ke mat mean svapn aur jagath ke anubhav mean vastavik bhed nahian hai. at: adhyatmavad ke mool siddhaantoan mean satta ke do ya tin star svikar kie ge haian. vyavaharik roop se ham jagrat avastha ke anubhavoan ko svapnavastha se prithakh manate haian. is bhed ka mool karan hai svapn ka mithyatv. vastu ka jo roop anubhoot hota hai, kalaantar mean usaka apalap ho jata hai, isalie usaka anubhavagamy roop hi milata hai.

mithyatv

svapn mean anubhoot vishay isi karan jagrat avastha mean mithya kahe jate haian. at: svapn ke vishayoan ko paramarthik drishti se 'svabhavashoony' kaha ja sakata hai. mithyatv ke is lakshan ko jagrath‌ anubhav mean ane vale vishayoan par bhi lagoo kiya gaya hai. isilie madhyamik darshan tatha paravarti advait vedaant mean vishad roop se jagrat anubhav ke vishayoan ko unaki nashvarata ke karan svapn ke vishayoan ki tarah mithya mana gaya hai. mithyatv ke is lakshan ke adhar par yah bhi kaha gaya hai ki jo tattv apane ap mean poorn hoga, jise apani sthiti ke lie doosare ki avashyakata n hogi, vahi tattv saty hai. anubhavagamy vishay sapeksh hote haian. at: ve poorn saty ki paribhasha mean nahian a sakate. sath hi, poornata aur asimata paryayavachi shabd haian.

sapekshata ya dvait bhavana poornata ka vinash karati hai. at: charam tattv nity, anant aur dvitiy rahit advay tattv hi ho sakata hai. yah advay tattv chetan hai, kyoanki chetan ke bina j d ki sthiti, sansar ka nirman, asanbhav hai. at: adhyatmavad mean atma ko hi paratpar ek tattv mana gaya hai. yadi atma hi tattv hai to usaka is jagath se kaisa sanbandh ho sakata hai? adhyatmavad mean isi prashn ko lekar kee avaantar vad utpann hue haian. advait vedaant mean 'maya' ko atma aur j d ka chetan ke roop mean prakat hoti hai. at: sansar maya nirmit evan atma ki drishti se asath‌ kaha jata hai. kiantu atma is sansar ke mool mean hai, isalie yah atma se alag bhi nahian hai. is drishti se yadyapi sansar ki vastuean prithak-prithakh atma ka vastavik roop prakat nahian kar patian, phir bhi ve kisi had tak atma ka apoorn pratik haian. braidale aur higel jaise pashchaty darshanik tattv ke samagr roop mean star ka bhed manate haian.

saty se sakshatkar

yadi vastu atma ka apoorn roop aur sapeksh satta hai to vastu ko apane ap mean nahian jana ja sakata. chooanki asath‌ se sath‌ ki utpatti sanbhav nahian hai. at: sansar ke mool mean kisi satta ki sthiti bhi avashyak hai. in donoan drishtiyoan ko milane par yah nishkarsh nikala jata hai ki yadyapi vastu apane ap mean kya hai, yah nahian kaha ja sakata, tathapi vastu ka mool saty mean nihit hai. jnan ki simaoan (shreniyaan) ke bhitar p dane vali sapeksh, anity, dikkalavachchhinn vastuoan ka parishilan karane vali prajna vishay nirapeksh, dikkalatit tattv ka sakshatkar karane mean asamarth hai. at: us tattv ka abhas matr hota hai. tattv ka vastavik jnan sakshatkar ke bina sanbhav nahian, aur sakshatkar jnata-jney-jnan ki 'triputi' se pare hone par bhi sanbhav hai. at: saty ke sakshatkar ka arth hai, 'satyamay' ho jana.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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