dSoY; ikn~

;|fi iratfy us vius lw=ksa dks pkj Hkkxksa esa ck¡Vk gS&lekf/k ikn~ lk/kuk ikn~
foHkwfrikn~] dSoY;ikn~ & ijUrq esjk fo"k; iratfy ds fpRr laca/kh n’kZUk dh O;k[;k
dj vU; Hkkjrh; nk’kZfudksa ds fpRr laca/kh n’kZUk ls rqyuk djuk gSA blfy, dsoy
dSoY; ikn~ dk gh ifjp; eSa ;gk¡ izLrqr d#axh] D;ksfa d dSoY; ikn~ esa gh iratfy us
fpRr laca/kh O;k[;k izLrqr dh gS] blds lkFk&lkFk esa iratfy ds vuqlkj fpRr
Hkwfe;ksa dk Hkh mYys[k vxys v/;k; esa d#axh] D;ksfa d vk’p;Z dh ckr gS fd vU;
Hkkjrh; nk’kZfudksa us fpRr Hkwfe;ksa vFkkZr~ The reach of human mind dk dgh
mYys[k ugha fd;k gSA

;fn ge ikraty lw= ij n`f"Vikr djsa rks ik;sx

a s fd psruk iratfy n’kZUk dk
eq[; izR;; gS ftl izdkj i`Foh viuh /kwjh ij ?kwerh gS] ml izdkj fpRr izR;; gh
og /kwjh gS] ftlds bnZ&fxnZ iratfy dk ;ksx ?kwerk gSA

fpÙo`fRk fujks/k bfr ;ksx

;fn ;s iratfy ;ksx dh cqfu;kn gS rks eSa iratfy lw= ds dSoY; ikn ds eq[;
lw=ksa dk mYys[k d#axh] tks psruk laca/kh lw= gS] rkfd lk/kd iratfy ds psruk
laca/kh n’kZu dk Bhd&Bhd vanktk yxk ldsA

iratfy ds vuqlkj fpRr dh izd`fr 'kkar fpRr dh gS] ;s oks fLFkfr gS] tc
lk/kd bl fpRr esa fdlh izdkj ds fopkjksa dh ygjksa dks mBUks ugha nsrkA

O;qRFkkufpRr vFkkZr~ fujks/k fpRr iratfy ds vuqlkj ewy fpRr izd`fr 'kkar
fpRr dh gSA

20
 ^^,dle;s pksHk;kuo/kkj.ke~**

Consciousness cannot comprehend both the seer and itself at the same time.

iratfy ds vuqlkj psruk ,d le; esa oLrq dks gh fugkj ldrh gS] Lo;a dks ugha

Than consciousness will realize that is has no light of its own that it exists only by the
borrowed light of the soul (Atman)

^^rnqijkxkisf{kRokfPpÙkL; oLrq KkrkKkre~**

iratfy ds vuqlkj fpRr nz"Vk ugha gS] ijUrq nz"Vk ds gkFk esa ,d midj.k gS] tks
nz"Vk dks oLrq dk Kku nsrk gSA

Consciousness is not the seer but an instrument of the seer.

^^Lknk KkrkfÜpÙko`Ùk;LrZiz;ks% iq#"kL;kifj.kkfeRokr~**1

fpRr rks ifj.kkeh gS] bl dkj.k og ckgj dh oLrqvksa dks lnk ugha ns[k ldrk
vFkkZr~ tc ckgj ds fo"k; ds lkFk laca/k gksus ij og mldks Kkr gksrk gS] fdUrq
fpRr dk Lokeh iq#"k ifj.kkeh ugha gSa] blfy, fpRr dh o`fÙk;k¡] mls lnk Kkr jgrh
gSA

^^nz"ên`’;ksijäa fpRra lokZFkZe~**

tc iq#"k dSoY; fLFkfr esa igq¡prk gS]

rks og 'kq) psruk dk lkxj cu tkrk gS] ftlesa fdlh Hkh izdkj dk cká txr~ dk
Kku lekIr gks tkrk gS] bl fLFkfr dk mYys[k eSaus vuqHkorhr psruk ds laca/k esa Hkh

1
Jh Lokeh vksekuUnrhFkZ ikraty ;ksxiznhi] ist ua- 555&598
21
fd;k gS] ,slh psruk tks fdlh fdLe ds HksnHkko ls eqDr gksA dSOkY; fLFkfr bl izdkj
dh fLFkfr gS ftlesa psruk HksnHkko ls eqDr gks tkrh gSA

Consciousness depends on the seer

rnLa[;s;oklukfHkfÜp=efi ijkFkZa lagR;dkfjRokr~

iratfy ds vuqlkj fpRr vufxur oklukvksa ls fpf=r gqvk Hkh ijkFkZ gS]
D;ksfa d og lagR;dkjh gS ¼lagR;dkjh oLrq vius fy, ugha gksrh] cfYd nwljs ds fy,
gksrh gS½

blh izdkj fpRr Hkh lRo] jtl~ vkSj rel~ xq.kksa ds feJ.k ls lRoiz/kku cuk
gS] blfy, og lagR;dkjh gSA vr% iq#"k ds gh Hkksx vioxZ ds fy, bldh izo`fr
gksrh gSA

^^rnk foosdkuEua dSoY;izkXHkkja fpre~**

vFkkZr~ foosd Kku dk mn; gksus ij ;ksxh ds fpRr dk izokg foosd Kku ds ekxZ dh
vksj fuEUk gksdj dSoY; ds vfHkeq[k gks tkrk gSA

fpRr dk vius dkj.k esa foyhu gks tkuk vkSj nz"Vk Lo#i esa izfrf"Br gks tkuk
;gh dSOkY; gSA

^^rnk lokZoj.keykisrL; KkuL;kuUR;kTKs;eYie~**

Dys’k deksZa ds {k; dky esa loZ vkoj.k #i eyksa ls jfgr gksdj fpRr #Ik izdk’k ds
vuUr gksus ls Ks; inkFkZ vYi gks tkrk gSA

22
 fpRr lRoiz/kku lw;Z ds ln`’k izdk’k’khy gSA ftl izdkj 'kjn _rq esa es?k
lw;Z ds izdk’k dks <d nsrs gS] mlh izdkj jtl~ rel~ #ih vfo|k vkfn Dys’k vkSj
ldke deZ dh okluk,¡ fpRr ds izdk’k ij vkoj.k Mkys gq, jgrs gSA ckny ds gVus
ij ftl izdkj lw;Z dk izdk’k pkjksa fn’kkvksa esa QSyus ij lHkh oLrq,¡ Li"V fn[kus
yxrh gS] mlh izdkj vfo|k dk inkZ fpRr ls gVus ij Kku ds loZ= QSYks gq, izdk’k
esa dksbZ oLrq fNih ugha jgrhA Ks; lkalkfjd oLrq,¡ mldh n`f"V esa vYi vFkkZr~ rqPN
gks tkrh gS] tSls izdk’k esa tqxuwA

^^iq#"kkFkZ'kwU;kuka xq.kkuka izfrizlo% dSoY;a Lo#iizfr"Bk ok

fpfr’kfäfjfr**

iq#"kkFkZ ls 'kwU; gq, xq.kksa dk vius dkj.k esa yhu gks tkuk dSoY; gS vFkok
fpfÙk 'kfDr dk vius Lo#i esa vofLFkr gks tkuk dSoY; gSA

23
psruk D;k gS

esjs 'kks/k dk fo"k; gSa& ^^ikraty ;ksx esa fpRr dh vo/kkj.kk dk vU; Hkkjrh;
nk’kZfud laiznk;ksa dh fpr /kkj.kk ls rqyukRed v/;;u**

eSa izkjaHk esa nks 'kCnksa dk Li"Vhdj.k djuk pkgwx

a h fd laLd`r Hkk"kk esa fpRr vkSj
pSÙk dk mi;ksx fd;k x;k gS fpÙk f’ko vFkkZr~ Pour consciousness vkSj pSÙk Empirical

consciousness tks eq>s ;gk¡ vkSj ogk¡ dk] ;s gS ;k oks gS dk Kku nsrh gSA eSaus lqfo/kk
ds fy, fpRr ftlls vfHkizk; gS ;s ;k oks ds 'kCn dk gh mi;ksx fd;k gS vkSj pSÙk
'kCn dk mi;ksx ugha fd;k gS] tgk¡ rd ik’pkR; euksoSKkfudksa dk eÙk gS og fdlh
izdkj ds vuqHkorhr psruk ¼Transcendental Consciousness) dk mYys[k ugha djrs ;fn
Pera euksfoKku ls ge ;s le>s fd ;s dksbZ vuqHkorhr psruk dh vksj bafxr djrk gS
rks ;s gekjk vKku gSA

;s Hkh gS fd Hkkjrh; nk’kZfudksa us psruk dks dgha vkRek ls dgha 'kjhj ls tksMk+
gS] ,slk gesa dgha ik’pkR; n’kZu esa ugha feyrk gSA Vhpuj tks fd igyk euksoSKkfud
Fkk mlus rks euksfoKku dh ifjHkk"kk djrs gq, fy[kk gS euksfoKku psruk dk Kku gS
vkSj psruk dk vFkZ gS awareness ftldk eSa vkxs o.kZu d#axhA

fpRr (Consciousness) & 'kCn & Consciousness dk nk’kZfudksa vkSj

euksoSKkfudksa us fHkUu&fHkUu vFkksZa esa mi;ksx fd;k gSA esjk 'kks/k dk fo"k; gS &
^^fpRr** vr% eSa ikarty n’kZu ds vuqlkj ,oa fHkUu&fHkUu Hkkjrh; nk’kZfud leqnk;ksa
es fpRr 'kCn dh O;k[;k vkSj bu O;k[;kvksa dk ikarty fpRr vo/kkj.kk ls
rqyukRed v/;;u d:axhA

bl v/;k; esa eSa dsoy fpRr 'kCn dh euksoSKkfud ,oa nk’kZfud ifjHkk"kk tSlk
dh ik’pkR; ,oa Hkkjrh; euksoSKkfudksa us dh mldks izLrqr djus dk iz;Ru d:axhA

24
Consciousness - bl 'kCn dk lk/kkj.k vFkZ gS bfUnz;ksa }kjk czká ,oa vkarfjd txr~
dk Kku vkSj eu }kjk budk laxzg bR;kfnA

Awareness of the outer world and the inner world or each individual
person‟s subjective experience of the outer world or self awareness.

It is further said that “Consciousness is understood to be a fundamental

feature of reality rather than a by-product of the combination of non conscious
entities.”1

“Each person seems to have direct, immediate knowledge of his own

consciousness, sensations and of the contents of his propositional attitudes – what
he consciously thinks, believes, desires, hopes, fears and so on”2

The subject matter of enquiry of the nature of consciousness.

Titchener & euksoSKkfud us fpRr dh ifjHkk"kk djrs gq, fy[kk gS fpRr

KkusfUnz;ksa }kjk cká ,oa vkarfjd txr~ dk KkuA fQj oks fy[krk gS psruk cjkcj gS
Cluster of Sensation.

Consciousness = sum total of sensations.

Sensation - cká txr~ dh fdlh oLrq dk Kku gS blls vfHkizk; gS &

Conscious Process give us the knowledge of the outer world and the inner
world also.

Dr. Sigmond Freud ds vuqlkj Titchener }kjk nh xbZ psruk dh ifjHkk"kk

ladh.kZ gSA

1
Swami Prabhupada, Consciousness the missing link, Pg. no. 53
2
Encyclopedia – Britanica, Vol. II, Pg no. 340.
25
 Sigmond Freud teZu euksoSKkfud us fy[kk dh psruk rks ,slk gS tSls cgqr
cM+k cQZ dk rksna k (Ice Berg) tks ikuh esa rSj jgk gS vkSj tks Mqck gqvk fgLlk gS oks
vpsru eu gS tks dh euq"; dh vr`Ir dke (Sexual) bPNkvksa dk cgqr cM+k Hk.Mkj
gSA vkSj ;s vr`Ir bPNk,¡ fo’ks"k dj Sex laca/kh gksrh gSA

Consciousness psru eu o vpsru eu ds e/; Censor gSa tks bu vr`Ir

bPNkvksa dks psru eu esa xM+cM+h QSykus ls jksds j[krk gS ijarq LoIu esa dbZ ckj ;s
vr`Ir bPNk,¡ fHkUu&fHkUu :i /kkj.k dj r`fIr izkIr djrh gS &

mnkgj.krk & LoIu esa lk¡i ns[kuk jLlh ns[kuk Symbols gS & iq:"k fyax dsA
[kM~Ms ns[kuk Symbols gS L=h fyax dsA Ýk;M ds vuqlkj psruk ds rhu i{k gS psru
eu] vopsru eu o vpsru euA

cká txr~ dk Kku fdl izdkj izkIr gksrk gS ;s n’kZu 'kkL= ds vuqlkj ,d
xgjk fo"k; gS eSusa Titchener }kjk nh xbZ psruk laca/kh O;k[;k dks fdl izdkj Ýk;M
us foLr`r fd;k bldk laf{kIr o.kuZ fd;k gS] ysfdu dqN vksj Hkh ik’pkR;
euksoSKkfud gS ftUgksaus psruk laca/kh vius fopkjksa dk o.kZu fd;k gS muesa Watson
vksj Macdougal dk fo’ks"k ;ksxnku Hkh gSA mnkgj.kr;k okV~lu psruk lacaf/kr fopkjksa
dh O;k[;k djrk gqvk fy[krk gS psruk D;k gSa ;s ,slk fo"k; gSa tks le> ls ijs gSa
tks dqN ge tkurs gS oks gS S-R- Stimulas – Response vFkkZFk okV~lu us psruk dks
Stimulasr - Response esa ?kVk fn;k gSA bl laca/k esa eSusa fofy;e tsEl ds psruk
laca/kh fopkj dk Hkh mYys[k fd;k gS tks dh fVpuj vkSj Ýk;M ds fopkj ls fHkUu
gSA

fofy;e tsEl us crk;k fd psruk dksbZ Bgjk gqvk ikuh dk dqaM ugh gSa oju~
psruk rks ,d cgrh gqbZ ufn;k¡ dh Hkkafr gS] ftldk pyu rq;kZvoLFkk (deep sleep)
esa Hkh lw{e :i ls pyrk jgrk gS blds foijhr ikarty n’kZu ds vuqlkj &
26
 ^^fpRr o`fRr fujks/k bfr lekf/k**

“Stillness of Waves in Consciousness” = rise of feelings, desires etc etc.

vkxs pydj fofy;e tsEl fy[krk gS dh bl psruk dh ufn;k¡ esa rhu ygjssa
KkukRed (Cognative), fØ;kRed (Conative), ,oa HkkoukRed (affective) bl rjg
cg jgh gSa tSls & lka[; n’kZu ds vuqlkj lRo xq.k] jtxq.k ,oa rel~ vFkok vkSjr
ds ckyksa dh xqFkh gqbZ pqVh;kA

mnkgj.kr;k & geus lk¡i ns[kk ;g KkukRed vkSj ns[kdj nkSaM+uk fØ;kRed o
Mj dk iSnk gksuk HkkoukRed fØ;k gSA

;s rhuksa /kkjk,¡ fey&tqydj cgrh gS dHkh ,d /kkjk Åij cgrh gS rks nwljh
nks /kkjk,¡ uhps jgrh gS ysfdu ;s rhuksa /kkjk,¡ dHkh ,d nwljs ls fcYdqy i`Fkd ugha
gksrh vkSj uk gh fdlh Bgjko dk ladsr nsrh gSA

D;ksa dh esjk fo"k; gS ikarty ;ksx esa fpRr dh vo/kkj.kk dk vU; Hkkjrh;
nk’kZfud laiznk;ksa dh fpRr /kkj.kk ls rqyukRed v/;;u vr% ;s mfpr gh gksxk fd
eSa ;gka iartfy }kjk nh xbZ fpRr dh ifjHkk"kk laf{kIr :i esa izLrqr d:A

Citta – “Individual Consciousness, includes sub conscious and

unconsciousness layers of mind, one of the twenty four elements constituting mind,
Part of the antah karana. Its functions are memory, thinking, concentration,
attention and enquiry.”1

egf"kZ iartfy ds ;ksx lw= esa fpRr dk lokZf/kd fo’ys"k.k gqvkA

;ksxf’pÙko`fÙk fujks/k %

1
Swami Muktibodhananda – Hetha yoga Pradipika Pg. no. 685.
27
 ^^eu cqf) vksj vagdkj feydj fpRr dgykrs gSa bUgsa var%dj.k & prq"V;
dgrs gSA ladYi & fodYi dh fØ;k dk uke eu gS] fopkj fd izfØ;k cqf) gS vga
fd fØ;k vagdkj gS vkSj laLdkj lap; fd fØ;k dks fpRr dgrs gSA**1

Ikkraty ;ksxlw= dk izFke lw= gS & ^^vFk ;ksxkuq’kklue~** vFkkZr~ fpRr dks
vuq’kklu eas j[kukA D;ksfa d fpRr vkSj mldh o`fÙk;ksa ds fujks/k ds fy, fpRr rFkk
mldh o`fÙk;ksa dk iw.kZ Kku gksuk vko’;d gS fpRr dk Kku izkIr djus ds fy, gesa
Hkhrj dh ;k=k djuh gksxh ftls ^^vUrZ;k=k** dgrs gSaA

fpRr ds rhu :i gS % xzg.k Lo:i] xzká Lo:i vkSj xzghrk Lo:iA

1- fpRr izdf` r ds rhuksa xq.kksa ls ;qDr gSA fØ;kokyk ifj.kkeh vkSj tM+ gS ;g
fpRr dk xzg.k Lo:i gSA

2- fpRr fo"k;ksa dks xzg.k djds muds tSlk Hkklus ¼fn[kus½ yxrk gS ;g mldk
xzká Lo:i gSA

3- fpRr iq:"k ls izfrfcfEcr gksus ds dkj.k psruor~ izrhr gksrk gS ;g mldk

xzghrk Lo:i gSA**2

ftl izdkj flusek ns[kus ds fy, ijnk] fo|qr vkSj rhuksa dh vko’;drk gksrh
gSA ijnk xzg.k djus okyk] fQYe mldk xzká Lo:i vkSj fo|qr ls izdkf’kr gksuk
mldk xzfgrk Lo:i gSA

ftl izdkj ijns ij fofHkUu vkd`fr;k¡ ns[kdj Hkzkfa r gksuk LokHkkfod gS fd

ijnk gh lc dqN gS vkSj vge~ dk vkHkkl c<+us yxrk gSA blh izdkj tc iq#"k
ftldk y{k.k psruk gS] izd`fr ds lRo xq.k ds lw{e #i ij izfrfcafcr gksrk gS rks
1
Jh fou;’kj.k vkuan & ;ksx egke`R;q ¼iartfy ;ksx lkjka’k½ ist ua- 7
2
Jh gfjd`".knkl xks;Undk ikarty ;ksx n’kZu ist ua- 119
28
vpsru psru esa cny tkrk gSA rc ;g Hkzkafr gksuk LokHkkfod gS fd fpRr gh lc
dqN gSA

oLrqr% fpRr fo"k; vkSj iq:"k vFkkZr~ Kkrk] Ks; vkSj Kku rhuksa fHkUu gS] lkjs
/keZ vFkZ fpRr ds fo"k; gS iq:"k ds ughaA iq:"k vifj.kkeh] vfo"k;h vkSj vlax gS og
fpRr esa izfrfcfEcr gksrk gS vkSj fpRr dks psru rqY; cuk nsrk gSA ftl izdkj fpRr
ckg~; fo"k;ksa dks bfUnz;ksa }kjk xzg.k djds muds tSlk Hkklrk gS oSls gh iq:"k ds
izfrfcEc dks xzg.k djds vkRek Lo:i Hkklrk ¼fn[krk½ gSA

ftl izdkj ty esa lw;Z dk izfrfcEc ns[kus ij ,slk vkHkkl gksrk gS fd lw;Z
ty esa gS vkSj ty ds fgyus ij lw;Z dk¡irk gqvk fn[kkbZ nsrk gSa rks ,slk vkHkkl
gksrk gS fd ogk¡ xfr gS] psruk gS blh Hkkafr fpRr Lo;a izdkf’kr ugha gS ml ij
iq:"k dk izdk’k iM+rk gSS rc fpRr izdkf’kr gksrk gSA

blh izdkj Hkkjrh; euksoSKkfudksa us Hkh psruk D;k gSa bl fo"k; ij vius
fopkjksa dks vfHkO;Dr djrs gq, fy[kk gSa fd psruk Kku dk L=ksr gSa &

“All kinds of cognition irrespective of the question of truth and false, is

called Consciousness.”1

Hkkjrh; nk’kZfudksa us Ego less consciousness dk Hkh mYys[k fd;k gSA

¼Transcendental - Consciousness½ vuqHkokrhr psruk Consciousness in it self vFkkZr~
fo"k; ghu Consciousness.

S.K. Saksena viuh iqLrd The Nature of Consciousness in Hindu Philosophy Eksa
;g Hkh dgrs gS dh That Language and Consciousness are bound tightly together tgk¡

1
D.M. Datta, The six ways of knowing, Pg. no. 19
29
psruk gS ogk¡ Hkk"kk Hkh gS ¼I½ mnkgj.kr;k og o`{k gS] ;g esjh iqLrd gSA psruk ds
fo"k; esa bls Summarize djrs gq, MkW- lDlsuk viuh iqLrd esa fy[krk gS&

“Consciousness or „Samvit‟ is therefore, a capacity to be a subject, and implies the

presence of a cognitive relation (grahana) between a „grahya‟ and a „grahaka‟. It is the
peculiar illumination of “Jnana” or awareness which reveals the subject, the object and it
self in an act of knowledge.”1

;s Hkh lR; gS fd psruk dk eq[; dk;Z gS ,d oLrq dks nwljh oLrq ls i`Fkd
?kksf"kr djuk ijarq Lo;a vi`Fkd cus jgukA

Consciousness dk eq[; dk;Z ;g Hkh gS dh og fn’kkxÙk (Directional) gSaA

psruk fdlh oLrq dh vkSj bafxr djrh gS tks cká txr~ esa ;k vkarfjd txr~ esa
fLFkr gSA

ik’pkR; nk’kZfud nsdkrsZ psruk dh ifjHkk"kk djrs gq, fy[krk gS &

Mind is thought vFkkZr~ psruk vfLrRo dk eq[; fcUnw gSA

nsdkrsZ fy[krk gS & “Cogito Ergo Sum” eSa tkurk gw¡ blfy, eSa gw¡ psruk O;fDr ds
vfLrRo dh ifjpk;d gSA nsdkrZ ¼Rene Descarte½ arrives at the conclusion that
consciousness is the only reality. I may doubt the existence of any thing but not the
existence of consciousness because it doubts.

nsdkrsZ ds vuqlkj psruk gh ,d ek= lR; gS nsdkrZs fy[krk gS eSa gj oLrq ds

vfLrRo ij langs dj ldrk gw¡ ;gk¡ rd dh bZ’oj ds vfLrRo ij Hkh langs dj
ldrk gw¡ ijarq ^^,d gSa tks langs djrk gS vkSj oks psruk gSA

1
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 3
30
 yadkorkj] lw= ¼;ksxkpk;Z cq) /keZ dk lEiznk; gS mldk xzaFk gS yadkorkj
lw=½ eas v’o?kks"k fy[krk gS fd & psruk ds vfrfjDr lc oLrq,a ¼/keZ½ vlR; gSA

v’o?kks"k ds vuqlkj cq) us psruk dks gh ,d lR; Lohdkj fd;kA

The Lankavatara declares that all dharmas, except consciousness are unreal .

dsoy Conscious gh ,d ek= lR; gSa All that is, is Consciousness.

“Consciousness only is the established truth preached by the Buddha. No external

object exists in reality. All that is, is consciousness”.1

var eas eSa Niels Bohr 1922 Nobel Laureate in Physics us tks Consciousness D;k
gSa ds izfr ftu fopkjksa dk O;k[;ku fd;k gSa oks bl izdkj gS &

[ Niels Bohr fy[krk gS &

“We can admittedly find nothing in physics or chemistry that has even a remote
bearing on Consciousness. Yet all of us know that there is such a thing as Consciousness,
simply because we have it ourselves. Hence Consciousness must be part of nature, or,
more generally, of reality, which means that, quite apart from the laws of physics and
chemistry, as laid down in quantum theory, we must also consider laws of quite a
different kind.” 2

mijksDr o.kZu ls ;s Li"V gS fd psruk gesa cká txr dk Kku iznku djrh gS
vkSj ;gha psruk gesa tks gekjs eu esa gks jgk gS mldk Kku nsrh gS psruk gh Kku dk
ek/;e gSa ;s dbZ lEiznk;ksa ds vuqlkj nzO; dk y{k.k gS vkSj dbZ lEiznk;ksa ds vuqlkj
Self dk y{k.k gS vkSj dbZ lEiznk; bls Self ls Hkh vyx ekurs gSa bu lc n`f"Vdks.kksa

1
C.D. Sharma – A critical Survey of Indian Philosophy Pg. no. 109.
2
Swami Prabhupada, Consciousness the missing link, Pg beginning.
31
dks fHkUu&fHkUu lEiznk;ksa us vfHkO;Dr fd;k gSA bldk foLr`r :i esa mYys[k djrs
gq, bldh rqyuk iartfy ds psruk laca/kh n`f"Vdks.k ls d:axhA

;|fi fpRr fo"k; xgu gS Qhj Hkh eSusa iz;kl fd;k gS fd bldk lgh :i
izLrqr d:a tSlk fd fHkUu&fHkUu lEiznk;ksa esa ik;k tkrk gS izR;sd ys[kd dk eSusa
vkHkkj izn’kZu fd;k gS ftu iqLrdksa ls eSusa lgk;rk yh gSA

32
 tM+ izd`fr esa Kku dk mn; % iratfy

^^lka[; ;ksx ds vuqlkj fpRr iq:"k dk y{k.k gS ^^Kku y{k.ks iq:"k%** vkSj
izd`fr tM+ gS vc iz’u mBrk gS fd ;fn iq:"k dk y{k.k Kku gS vFkok fpRr] rks
fQj izdf` r fdl izdkj fpRr ds y{k.k dks /kkj.k djrh gS vFkkZr~ Self consciousness
dk mn; gksrk gSA
ge ihNs fy[k vk, gS fd iratfy us lka[; n’kZu ds rRo ehekalk] Kku
ehekalk bR;kfn dks T;ksa dk R;ksa Lohdkj djrs gq, ,d u;k v/;k; tksMk+ vFkkZFk iq:"k
fdl izdkj izd`fr ds tky esa Qalk gqvk fdl izdkj vius vki dks eqDr djsa bl
lanHkZ esa iartfy us ;ksx lw=ksa dks ,df=r dj lekf/k vFkkZFk iq:"k dh izd`fr ls
i`Fdrk ds iz’u dks ysdj ;ksx lw=ksa dk laxzg dj mls pkj Hkkxksa es foHkDr fd;k
vkSj vkB ik;nkuksa ;e] fu;e] vklu] izk.kk;ke] izR;kgkj] /kkj.kk] /;ku] lekf/k
bR;kfn dks tksMk+ lkFk gh lkFk &
izd`fr fdl izdkj fpRr ds y{k.k dks /kkj.k djrh gS bl ikB dks Hkh Lohdkj
dj fy;k & ;s fdl izdkj laHko gS bldk o.kZu bl izdkj gS &
lka[;&;ksx }Sroknh fodkloknh n’kZu gS vFkkZFk izdf` r vius lw{e :i ls
fudydj 24 rUek=kvksa esa fodflr gksrh gSA ;gk¡ ij eSa dqN laf{kIr fodkloknh
n’kZu dk o.kZu djuk pkgq¡xhA
ijUrq ik’pkR; nk’kZfudksa ds vuqlkj }Srokn dks bl izdkj le> ldrs gSA
vkerkSj ij ;s fopkj fd;k tkrk gS fd lka[; }Srokn ,slk }Srokn gS tSlk fd ge
ik’pkR; n’kZUk esa i<+rs gS vFkkZr~ matter vkSj mind ijUrq ftl }Srokn dk mYYks[k eSaus
lka[; ;ksx esa ik;k gS oks }Srokn no matter-never mind vFkkZr~ tks }Srokn lka[; n’kZUk
esa gesa feyrk gS] og 'kkjhfjd vkSj ekufld }Srokn ugha gS ijUrq ,d fHkUu izdkj dk
}Srokn gS] ftls S.K. Saksena us viuh iqLrd nature of consciousness esa bl izdkj
izLrqr fd;k gSA
33
 The dualism in Sankhya yoga is not between the physical and the mental as we
have in western philosophy, but there is in it a dualism of quite another sort, viz., the
dualism of the transcendental and the phenomenal consciousness, for the immutable and
the „Kevala‟ consciousness is a absolutely different in quality from the mutable and the
phenomenal consciousness which has the distinctions of the „grahitr‟ and the „grahya‟.1

lDlsuk ds vuqlkj ftl }Srokn dk ifjp; gesa feyrk gS oks oSLkk ugha gS]
tSlk fd ik’pkR; nk’kZfudksa dh nsu gS] ftl }Srokn dk ifjp; gesa lka[; ;ksx esa
feyrk gS] mldk izdkj gh vyx gS vFkkZFk dualism between transcendental and the

phenomenal consciousness ,d psruk oks tks vuqHkorhr gS vkSj ,d vuqHko;qDr

vFkkZFk ,d ftlesa dksbZ gypy ugha vkSj ,d tks gypy dh ygjksa ls xzLr gS]
blhfy, iratfy vius n’kZUk dh O;k[;k djrs gq, fy[krk gS & bfr ;ksxA

fodkloknh n’kZu HkkSfrdoknh n’kZUk gS] fufj’ojoknh n’kZu gS vFkkZFk og bl

ckr dks ugha ekurk dh dksbZ Super Natural Power gS tks dh ¼fØ,Vj Creator ½
jpukdkj gSA oju iqn~xy esa dksbZ vkarfjd 'kfDr ikbZ tkrh gS tks Various stages esa
vius vkidks fodflr djrs gq, ,d fo’ks"k LFkku ij igqp
a rh gSA

Charals Darwin (1809-1882) us viuh iqLrd Origin of the Species esa bl ckr
dks fl) djus dk iz;Ru fd;k gS fd izFke fdlh us fdlh rjg By Chance thou
dk mn; gqvk vkSj fQj Struggle for existance dk izkjaHk gqvk vFkkZFk 'kfDr’kkyh
thfor jgsxk vkSj 'kfDrghu dh lekfIrA

lka[; n’kZu Hkh bl izdkj ds fodklkokn dks Lohdkj djrs gq, fy[krk gS &

“Prakrti does not cease to be dynamic, motion being conceived as original to it.”2

1
S.K. Saksena – The nature of consciousnesss in Hindu philosophy, Pg. no. 217
2
M. Hiriyana, The Essentials of Indian Philosophy, Pg no. 110.
34
Hiriyana Further Says :

“The evolutionary process is periodical and every period of evolution (Srsty) is

followed by a period of dissotutiuon (Pralaya) when the whole diversity of the universe
becomes latent or goes “To Sleep” as it were, in prakrti.”1

tgk¡ rd iratfy ds fpRr] lacaf/k izR;; dk o.kZUk eSa dj vkbZ gw¡] ,d vuks[kh
ckr tks eSa ns[krh gS oks ;ss gS iratfy us fpRr Hkwfe;ksa vFkkZRk~ fpRr dh voLFkkvksa dk
o flf);ksa ¼Extra sensory perception½ dk mYys[k fd;k gSA tks vU; Hkkjrh;ks]a
lEiznk;ks]a U;k;] oS’ksf"kd] jkekuqt bR;kfn esa ugha feyrkA tcfd ijaijkvksa ds
vuqlkj ;ksxh Clara Wance ,oa E.S.P. dk nkok djrs gS] tks fd iratfy ds fpRro`fÙk
ds lEcU/k esa O;k[;k dh xbZ gS&;s cM+s vk’p;Z dh ckr gS tcfd vU; lEiznk;]
iratfy ds n’kZUk ls dqN gn rd izHkkfor gSA ysfdu mUgksua s fpRr Hkwfe;ksa dk dgha
Hkh mYys[k ugha fd;k gSA vU; lEiznk; dsoy fpRr lEcfU/k ¼Origin½ mifRr dk gh
o`rkUr djrs gSA

iratfy us fpRr dh ik¡p voLFkk,¡ crkbZ gS&f{kIr] ew<]+ fof{kIr] ,dkxz] fu#)
vFkkZr~ fpRr ls re dk ey #i vkoj.k vkSj jtl~ dh fo{ksi#i papyrk fuo`Rk gksdj
lRo ds izdk’k esa tks ,dkxz o`fÙk jgs mldks Hkh ;ksx le>uk pkfg,A fpRr dh ik¡p
voLFkk,¡ fuEUkfyf[kr gS &

1
M. Hiriyana, The Essentials of Indian Philosophy, Pg no. 110.
35
 fpRr dh ik¡p voLFkk,¡

uke voLFkk xq.k dk xq.ko`fÙk n'kk o`fÙk o`fÙkdk fLFkfr&xfr fufeÙk /keZ izo`fÙk
ifj.kke Lo#i
1- ew<+ voLFkk1 re iz/kku] funzk] rUnzk] eksg] O;qRFkku lokZFkZrk vLokHkkfod uhp euq";ksa dke] Øks/k] vKku] v/keZ]
jt] lRo xkS.k Hk;] vkyL;] dh yksHk] eksg jkx] vuSÜo;Z
nhurk] Hkze vkfn
2- f{kIr voLFkk jt iz/kku] nq%[k] papyrk] O;qRFkku lokZFkZrk vLokHkkfod lk/kkj.k jkx] }s"k vKku] v/keZ]
re] lRo] xkS.k fpUrk] 'kksd] lalkj lalkjh euq";ksa jkx] vuSÜo;Z]
ds dkeksa esa izo`fÙk dh Kku] /keZ]
oSjkX;] ,sÜo;Z
3- fof{kIr voLFkk lÙo iz/kku] Lkq[k] izlUurk] O;qRFkku] lokZFkZrk] vLokHkkfod Å¡ps euq";ka]s vuklfä] Kku] /keZ
jt] re xkS.k {kek] J)k] /kS;Z] lekf/k vkjaHk ,dkxzrk ftKklqvksa dh fu"dke deZ oSjkX;] ,sÜo;Z
pSrU;rk] mRlkg] vkjaHk
oh;Z] nku] n;k
vkfn
4- ,dkxz voLFkk lÙo iz/kku] rVLFkrk ;ksx] lEizKkr ,dkxzrk LokHkkfod ;ksfx;ksa dh vij oSjkX; oLrq dk
jt] re] o`fÙkek= lekf/k ;FkkFkZ Kku
5- fu#) voLFkk xq.kksa dk ckgj ls Lo#ifLFkfr ;ksx loZo`fÙk fujks/k fpRr dh Å¡ps ;ksfx;ksa ij oSjkX; nz"Vk dh
ifj.kke can] vlEizKkr Lo#i& dh Lo#i fLFkfr
^fpRr lÙo* esa lekf/k izfrf"Bfr]
fujks/k ifj.kke vLokHkkfod
laLdkj 'ks"k vkSj
LokHkkfod
o`fÙk;ksa dk
vHkko

1
iwT;okn 108 Jh Lokeh lkserhFkZ th egkjkt] ikraty;ksx iznhi] ist ua- 148
36
 vc eSa fpRr fdl izdkj izd`fr dk Js"B fodflr :i gS bldk mYys[k d:axh
;fn ge lka[; n’kZu dk v/;;u djsa rks ik;sxas dh dfiy eqfu lka[; ds izorZd gS
vkSj iartfy ;ksx ds] vkSj izd`fr ds Lo:i dks mUgksaus bl izdkj of.kZr fd;k gS &

izd`fr tM+ gS lka[; n’kZu ds MkWDVj vkWQ fodklokn &

The Theory of Evolution ds }kjk bl izd`fr ds 24 rRoksa dk o.kZu bl izdkj

gSA

“Prakrti is the name which it gives to the principle or entity, out of which is
evolved the physical universe in its infinite diversity.” 1

vc eSa ;s izLrqr djus dk iz;kl d:axh dh fdl izdkj ;s izd`fr vius vki
dks fdu&fdu :iksa es fodflr djrh gSA

eSaus psruk] mlds Lo:i] mlds y{k.k vkSj fdl izdkj bl psruk ls cká
txr dk Kku izkIr gksrk gS bldk laf{kIr o.kZu pkVZ ds lkFk izLrqr fd;k gSA psruk
D;k gS bl laca/k esa ;g pkVZ mlds dk;Z dk niZ.k gSA

l`f"V Øe bl izdkj gS &

2- izd`fr
3- egr~ ¼cqf)½
1- iq:"k 4- vgadkj
5- eu 6&10 11&15 16&20
iapKkusafnz; iapdesZfnaz; iapraek=k
21&25
iapegkHkwr
1
M. Hiriyana, The Essentials of Indian Philosophy, Pg no. 107-108.
37
 eSa vc Åij n’kkZ, x, lka[; ;ksx ds 24 rRoksa dk o.kZu djrs gq, ;g fpf=r
djus dk iz;kl d:axh dh fdl izdkj tM+ izd`fr vius vki dks psruk ds xq.k ls
lqlfTtr djrh gS vFkkZr~ fdl izdkj iq:"k ftldk y{k.k fpRr gS izd`fr dks tkss fd
tM+ gS psruk ls lqlfTTkr djrk gSA lka[; ds vuqlkj l`f"V dk fodkl
iz;kstuewyd gSA izd`fr lfgr leLr pkSchl rRo Lo;a vpsru gksrs gq, Hkh psru
iq:"k ds iz;kstu dh flf) ds fy;s izo`Rr gksrs gS] pkgs og iz;kstu Hkksx gks] pkgs
vioxZ ¼eks{k½A lka[; dgrk gS fd vpsru rRo Hkh psru izkf.k;ksa ds miHkksx ds fy;s
izo`Rr gksrs gS] tSls vpsru o`{kksa esa psru izkf.k;ksa ds miHkksxkFkZ Qy yxrs gSA vpsru
esa Hkh vkd"kZ.k&fØ;k gksrh gS] tSls yksgk pqEcd dh vkSj vkd`"V gksrk gSA

oLrqr% lka[; iq:"k bl l`f"V fodkl dk fufeRrdkj.k vkSj iz;kstudkj.k nksuksa

gSA

vc eSa lka[; ;ksx ds vuqlkj fpRr /kkj.kk dk laf{kIr Lo:i izLrqr

d:axhA

iratfy ds fpRr izR;; dk v/;;u eq>s bl ckr dh izsj.kk nsrk gS fd

iratfy dk n’kZu fpRr izR;; ds gh bnZ&fxnZ ?kwerk gS] tSLks i`Foh v{k ds bnZ&fxnZ
?kwerh gSA fpRr o`fÙk;ksa dk fujks/k gh ;ksx gSA

;ksx dk fo|kFkhZ ;ksx dh ifjHkk"kk djrs gq, ;g rks tkurk gS fd

^;ksxf’pRro`fRr fujks/k%* ijarq ;ksx ds vuqlkj fpRr D;k gS bldks og ugh tkurk
blfy, eSusa mijksDr ys[k esa iartfy ds vuqlkj fpRr dk foLr`r :i izLrqr dj
ikBd dks ;g le>kus dk iz;kl fd;k gS fd izd`fr tks tM+ gS mlesa fdl izdkj
vge~ dk] Kku dk mn; gksrk gS vkSj esjs 'kks/k dk fo"k; Hkh ;gh gS dh ;ksx ds
vuqlkj fpRr dh O;k[;k dk vU; Hkkjrh; nk’kZfud leqnk;ksa dh fpRr /kkj.kk ls
rqyukRed v/;;uA
38
 ;ksx fl)karksa dk rks lEiw.kZ izklkn gh fpRr Hkwfe ij fufeZr gS osnkar esa bls
vUr%dj.k dh Lej.kkRed o`fRr dgk gS fdUrq ;ksx esa fpRr dk blls dgh foLr`r
vFkZ esa iz;ksx fd;k x;k gS ikarty ;ksx esa cqf) eu] vgadkj rhuksa gh vFkkZs esa ^fpRr*
dk gh iz;ksx gqvk gS dHkh rhuksa ds lEefyr :i esa vkSj dHkh fdlh ,d ds vFkZ esAa

lka[; esa Hkh vUr%dj.kkUrjaXk esa egr~ ¼cqf)½] vgadkj rFkk eul~ rhuksa dh
x.kuk gksrs gq, Hkh egr~ dh iz/kkurk ikbZ tkrh gS vr% fpRr 'kCn dk egr~ ds vFkZ esa
Hkh iz;ksx gqvk gSA blh dkj.k ;ksx dk fpRr Hkh lka[; ds egr~ ds leku f=xq.kkRed
gSA

lka[; ;ksx ds vuqlkj fpRr /kkj.kk dk o`rkar bl izdkj gS ftls iratfy us

Hkh Lohdkj fd;k gSA

lka[; vkSj ;ksx us cM+s vuks[ks <+x

a ls fpRr dks izd`fr vkSj iq:"k nksuksa dk
laXke crk;k gS vFkkZr~ tc izd`fr fodkl ds Øe esa vius f’k[kj ij igq¡prh gS rc
mldk lRo xq.k iw.kZr;k fu[kj tkrk gSA lRo ds ml lw{e :i ij iq:"k dk izdk’k
iM+rk gS rks vge~ dk tUe gksrk gSA vkSj lw{e lRo dk iq:"k ij izdk’k iM+rk gS rks
tM+ izd`fr esa psruk dk mn; gksrk gS vkSj tgk¡ vge~ gS ogh psruk gSA

vFkkZr~ & oks o`{k vke dk gS eq>s Hkw[k yxh gS vr% eSa] rw vkSj oks dk tUe gksrk
gS blh laca/k esa foKkufHk{kq us dgk gS fd “Vijnanabhiksu thinks that there is also a
mutual reflection of the self on the „Buddhi‟, and of the reflected „Buddhi‟ on the self,
and that it is through this double reflection that the self comes to know the external
object.” .1

tSlk fd C.D. Sharma viuh iqLrd & ^^Hkkjrh; n’kZu vkykspuk ,oa
vuq’khyu** esa fy[krs gS &
1
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 109.
39
 ^^fpRr dk vFkZ gS vUr%dj.k blesa lka[; lEer cqf)] vagdkj vkSj eu rhuksa
vk tkrs gSA ;ksx esa cqf)] vagdkj vkSj eu bu rhuks dks feykdj fpRr uke fn;k
x;k gSA fpRr ¼cqf) :i esa ftlds varxZr vgadkj vkSj eu Hkh vk tkrs gS½ izd`fr
dk izFke izlrw rRo gS rFkk blls lRo xq.k dk izk/kkU; gSA fpRr vpsru gksrs gq, Hkh
vR;ar lw{e gS vkSj iq:"k ds izfrfcEc dks xzg.k djrk gS iq:"k vius izfrfcEc dks gh
viuk okLrfod Lo:i le> ysrk gS A iq:"k ds pSrU; ls izdkf’kr gksus ij tM+
fpRr psruor~ izrhr gksrk gSA**1

“BKS Iyengar bl laca/k esa fy[krk gS fd tc O;fDr dSoY; fLFkfr esa igq¡prk gS
¼lk/kuk½ rc Than consciousness will realize that it has no light of its own, that it exists
only by the borrowed light of the soul (atman).” 2

fpRr ds dk;Z ds vk/kkj ij Hkh fpRr dh izd`fr dks le>k tk ldrk gSA bl
fpRr dk dk;Z Chatter ji & Datta ds vuqlkj bl izdkj gS &

^^eu vkH;arfjd bfUnz; gS tks desfUnz;ksa o KkusfUnz;ksa nksuksa dk lkFk nsrk gS eu

cgqr lw{e bfUnz; gSA eu] vagdkj cqf) rhuksa vUr%dj.k gSA vkSj ;gh vUr%dj.k fpRr
gS Kku dh fØ;k vUr%dj.k ls izofrZr gksrh gSA vUr%dj.k ckásfUnz; }kjk x`ghr
fufoZdYi izR;{k dk :i fu/kkZfjr dj mls lfodYi izR;{k ds :i esa ifj.kr djrk
gSA**3

;ksx ftl izdkj cqf)] vagdkj vkSj eu ds ehys&tqys Lo:i dks psruk dh
laKk nsrk gS mlh dk o.kZu djrs gq, C.D. Sharma fpRr ds dk;Z dh O;k[;k djrk
gS&

1
C.D. Sharma – A critical Survey of Indian Philosophy Pg. no. 159
2
BKS Iyengar, Light on the yoga sutras of patanjali, Pg no. 227.
3
pVthZ ,aM nRr] Hkkjrh; n’kZu] ist ua- 263
40
 “Buddi, Ahankara and Mans represent the three aspects of knowing, willing and
feeling.” 1

vc eSa psruk ds dk;Z dk ftl izdkj lka[; us izLrqr fd;k gS mYys[k d:axhA

eSusa dqN lanHkksZa esa Transcendental Consciousness dk Hkh laf{kIr mYys[k fd;k gS
vFkkZFk vc ge nks izdkj dh psrukvksa Self Consciousness vkSj Transcendental

Consciousness dk laf{kIr :i esa mYys[k d#¡xhA

vFkkZr~ nks izdkj dh psruk izFke Self Consciousness tks fpRr o`fRr;ksa dk
Hk.Mkj gS vkSj nwljh ftlesa uk rks dksbZ ifjorZu gksrs gS vkSj uk gh fdlh fdLe dh
ygjsa ¼Waves½ mBrh gS uk dksbZ fo"k; gS uk oLrqA Self Consciousness lka[; ds
vuqlkj ftldk ;ksx Hkh vuqeksnu djrk gS vUr%dj.k] ftlesa eu] cqf) vagdkj
rhuksa vk tkrs gSA

Transcendental Consciousness vkRek dk y{; gS ij ftlesa fdlh izdkj dk

Modification ifjorZu ugha gksrk] bldk dqN nk’kZfudksa ¼’kadj½ us mYys[k fd;k gSA

S.K. Saksena viuh iqLrd Nature of Consciousness in Hindu Philosophy esa

Transcendental Consciousness dh ifjHkk"kk djrs gq, fy[krs gSA

“By transcendental consciousness is meant a consciousness which does not change

in trime, is unchanging, permanent, and in fact beyond the category of time.”2

bl psruk esa fdlh izdkj dk (Modification) ifjorZu ugha gksrk D;ksa fd ;s rks
Lo;a Self Consciousness ds ifjorZu dks ns[krh gS blfy, bls loZKkrk ,oa foHkw
¼Vibhu½ dgk x;k gS ;fn ge bls ^^czãu** dgs rks mfpr gh gksxk esjs v/;;u dk
fo"k; ;s loZKkrk psruk ugha gS esjk fo"k; rks tSlk fd lka[; ;ksx us izLrqr fd;k gS
1
C.D. Sharma – A critical Survey of Indian Philosophy Pg. no. 161
2
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 132
41
oks psruk gS tks eu] cqf)] vagdkj dk tksM+ gS tks fd ¼fu/kkZfjr½ Determinate and

Objectified ¼oLrqxr½ psruk gS vkSj bl psruk dk mn; tM+ izd`fr esa ml oDr gksrk
gS tc lRo xq.k fodflr gksr&
s gksrs ,slh fLFkfr esa igq¡p tkrk gS ftlesa rel~ iw.kZr;k
foyqIr gks tkrk gS izd`fr ij iq:"k dk v{k iM+rk gS rks ^eSa* ¼I½ dk mn; gksrk gS bl
iq:"k izd`fr ds lac/a k dks lka[; ;ksx rhu fl)karksa }kjk izLrqr djrk gSA

“Contact of the Conscious ¼vkRek½ and unconscious ¼izd`fr½ &

1- The theory of proximity ¼ Sannidhimatra – fLuX/krk½A

2- Teleology ¼ Purusartha, iq:"kkFkZ½

1
3- Pre-established harmony ¼ „Yogyata‟ ;ksX;rk½**-

tgk¡ rd Proximity dk iz’u gS tc izd`fr fodflr gksrs gq, 'kq) lRo dk

lEiw.kZ :i vf[r;kj dj ysrh gS rks iq:"k psruk dh fLuX/krk ds dkj.k iq:"k izdf` r
esa izdkf’kr gksus yxrk gS vkSj psruk dk mn; gksrk gSA

“By reason of the Buddhi‟s Proximity to the spirit, the spirit becomes reflected in
the Buddhi, Whereby the Buddhi Assumes the form of the spirit.”2

iz’u mBrk gS fd D;k ;s fLUkX/krk vukfn gS D;k ;s fLuX/krk dqN nsj ds fy,
gS lka[; ;ksx us bldk mRrj ugh fn;kA

nwljk fl)kar iq:"kkFkZ dk gS vFkkZFk ¼mn~ns’;ijd ;k iz;kstu ewyd½ Teleology

dk vFkZ gS & To be the working out of partly conscious, partly unconscious purposes
which are immanent in the developing organisms.”

1
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 180.
2
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 180.
42
 rhljk fl)kar gS Pre-established harmony & “Pre-established harmoney
between pursha and prakarti pre-established at the beginning between the system of
efficient causes and that of final causes.”

Leibntz has given very good example of the pre-established harmony – „The
universe is like a great number of clocks all of which keep perfect time because a very
skillful watch maker has made them.‟

vFkkZr~ ;s izkjaHk ls gh fuf’pr gS fd izd`fr tks tM+ gS ,d ,slk :i /kkj.k

dj ysxh dh mlds ln~xq.k ?kVd esa iq:"k viuh Nk;k Mkysxk 'kk;n blh dkj.k
iartfy us bZ’oj izf.k/kku dks vius ;ksxlw= esa tksMk+ gSA

blh izdkj D.M. Datta vih iqLrd Six ways of knowing esa fpRr dks ifjHkkf"kr
djrs gq, fy[krk gS&“Antahkarana has four different aspects of functions which are
named : (1) manas ; (2) buddhi; (3) ahamkara; and (4) citta manas represents the
indecisive state of antahkarana or mind as found, for instance, when we cannot ascertain
whether an object is this or that. Buddhi stands for antahkarana in its state of assertion, as
when we decisively know a thing as “This”. Ahamkara is the state of antahkarana having
some reference to the self, as in the judgment “I am happy.” Citta is antahkarana in its
state of remembring, i.e.referring to a past event.”1

vardj.k ds pkj eq[; fofHkUu igyqvksa vFkok dk;ksZa dks Li"V izdkj
D.M. Datta
ls crkrs gq, fy[krk gS&;s pkj eq[; igyq vUrdj.k ds bl izdkj gS&eu] cqf)
vagdkj fpRrA

eul~ vUrdj.k ds vfuf’pr dk;Z dh vksj b’kkjk djrk gS mnkgj.kr;k ge ;s

ugha dg ldrs dh ;s dksbZ fdrkc gS ;k bZaV iRFkj gSA blh izdkj cqf)] vUrdj.k ds
ml dk;Z dh vkSj b’kkjk djrh gS tc ge cM+s xoZ ls dg ldrs gS fd ;s jLlh gS
;k lkWi gSA

1
D.M. Datta, The six ways of knowing, Pg. no. 48.
43
 blh izdkj vgadkj tks vUrdj.k dk rhljk Acpect gS oks gesa crkrk gS dh eSa
[kq’k gw¡ eSa ukjkt gq¡ bR;kfn pkSFkk gesa fdlh xqtjh gqbZ ?kVuk dh vksj b’kkjk djrk gS
vFkkZr~ mldk Kku nsrk gSA

vFkkZr~ fpRr ds ewy :i dks ge bl rjg izLrqr dj ldrs gS lka[; ;ksx ds

vuqlkj fpRr izd`fr ls vfr fHkUu gS ijarq vfo|k ds dkj.k ,slk izrhr gksrk gS fd
fpRr iq:"k dk gh xq.k gS bls Hkksx dgk tkrk gS tks fd vfo/kk dh nsu gS ijarq
lka[; ;ksx ds vuqlkj iq:"k vkSj fpRr ,d nwljs ls cgqr fHkUu gSA

lRoiq:"k;ksjR;Urkladh.kZ;ks% izR;;kfo’ks"kks Hkksx% ijkFkZRokr~

LokFkZla;ekr~ iq:"kKkue~

eSusa foLr`r :i esa lka[; vkSj ;ksx fdl izdkj psruk ds Lo:i dks izLrqr
djrs gS bldk mYys[k fd;k gS vkSj ;s Hkh crk;k gS fd psruk ;|fi izd`fr dk
y{k.k ugh gS ijarq tc izd`fr vius f’k[kj :i esa lRo xq.k] iq:"k ds psru xq.k dks
ifjyf{kr djrh gS ftl rjg lwjt dh jks’kuh pkan dks tks va/kdkj dk izrhd gS mls
jks’kuh esa izo`frr dj nsrk gS vc tc iq:"k vkSj izd`fr dk feyu lekIr gks tkrk gS
rks blh dk uke lekf/k gSA

44
 pkokZd ds vuqlkj fpRr

pkokZd ukfLrd lEiznk; gS bl lEiznk; dk bfrgkl gesa euq Le`fr vkSj fo".kq
iqjk.k ls feyrk gSA bl n’kZu ds lEiknd ^pk:* ^okd* Sweet Tought ds uke ls
tkus tkrs gSA dqN fo}kuksa dk er gSa fd o`gLifr bl n’kZu ds lEiknd FksA pkokZd
n’kZu bZ’oj ds vfLrRo vkSj vkRek ds vfLrRo nksuksa ls badkj djrk gS pkokZd
ukfLrd lEiznk; Hkh dgykrk gS vFkkZr~ osnksa dh Authorities dks Lohdkj ugha djrkA

pkokZd ds vuqlkj psruk 'kjhj dk gh xq.k gSa &

^^pSrU;fof’k"Vks nsg % ,o vkRek** pkokZd dks ^^yksdk;r** Hkh dgrs gSaA pkokZd
/keZ dks fcekjh ekurk gSA

“Monstrous Invention of the priest hood” tkr&ikr czkã.kksa dh djrqr gSA

“ Braman are Cobra”

^;koTthosr~ lq[ka thosn~ _.ka d`Rok ?k`ra ficsr~* bl n’kZu dk ewy ea= gS ;fn
ge bl lEiznk; dks tM+oknh lEiznk; dgsa rks mfpr gksxkA

“All knowledge comes through sense perception, and what is not so perceived and
a experenced is false and non-existent. (Consciousness is a function of the body,) a by –
product of the four non-conscious elements, just as intoicating liquor results from the
fermentation of the non-intoxicating rice and molasses.”1

Kku bfUnz;tU; gSa vkSj tks bfUnz;ksa }kjk xzg.k ugha gks ldrk og vlR; gSa
mldk dksbZ vfLrRo ugha gSA psruk 'kjhj dh fØ;k gS vFkkZr~ pkj vpsru inkFkksZa dh
nsu gS ftl izdkj dh lk/kkj.k pkoy vksj Molasses ds lM+kus ls nk: mRiUu gksrh
gS ftl izdkj dqN Qwy fnu dks f[ky tkrs gSa vkSj jkr dks lks tkrs gS vpsru
1
Benjamin Walker , Hindu World, Pg. no. 229.
45
psruk dk n`’; nsrs gSa mlh izdkj psruk pkj vpsru rRoksa ok;q] vfXu] ty o i`Foh
ls mRiUu gksrh gSA pkokZd ds vuqlkj izR;{k gh ,dek= izek.k gS Perception is the
only wailed pramane.

tSlk eSa ihNs fy[k vkbZ gw¡] esjk fo"k; gS iratfy ds vuqlkj fpRr /kkj.kk vkSj
mldk vU; Hkkjrh; nk’kZfud lEiznk;ksa dh fpRr /kkj.kk ls rqyukRed v/;;u

tSls eSaus bl fo"k; dk v/;;u fd;k gS rks eSaus ;s ik;k gS fd dqN Hkkjrh;
nk’kZfud psruk dks ,d nzO; dh laKk nsrs gS rks dqN bldks vge~ dk xq.k ekurs gS
rks dqN fpRr dks ,d xfr dh laKk nsrs gS rks dqN vifjorZu’khy vukfn dh]
bR;kfn ftldk o.kZu eSaS vkxs d#axhA

gfj;k.kk viuh iqLrd The Essentials of Indian Philosophy esa pkokZd ds fpRr
fl)kar dh O;k[;k djrk gqvk fy[krk gSA

“It tries to account for the higher principle of mind by the lower one of matter”1

psruk dh mRifRr tM+ ls vFkkZr~ iqn~xy ls gqbZ gS psruk dk mn; tM+ dh

dks[k esa gksrk gSa tc ge pkokZd ds rRo n’kZu dk v/;;u djrs gSa rks pkokZd us pkj
eq[; rRoksa dks ekuk gSa ok;q] vfXu] ty o i`FohA pkokZd ds vuqlkj bu pkjksa rRoksa
ds la;ksx ls gh izkf.k;ksa dk tUe gksrk gSA

“Explain mind as only a function of it”2

Jadunath Sinha viuh iqLrd A History of Indian Philosophy Vol-I esa pkokZd ds
fpRr izR;; ij viuk er izLrqr djrs gq, fy[krk gS &

1
M. Hiriyana, The Essentials of Indian Philosophy, Pg no. 59.
2
M. Hiriyana, The Essentials of Indian Philosophy, Pg no. 59.
46
 pkokZd ds vuqlkj psruk eVhfj;y Object }kjk mRiUu gksrh gSa ftl izdkj dh
Molesses tc lM+ tkrk gS rks nk: mRiUu gksrh gSa vkSj tc eVhfj;y Object

mnkgj.kr;k & ok;q] vfXu] ty o i`Foh bR;kfn u"V gks tkrs gSa rks psruk Hkh u"V
gks tkrh gS pkokZd ds vuqlkj “Consciousness is Produced or Manifested by the
material ingredients of the body.” 1

psruk dk mn; pkokZd ds vuqlkj vpsru oLrqvksa ds ifjorZu ls mRiUu gksrk

gS bl izdkj yky jax iku ds gjs&iRrs] pqus vkSj dRFks dks feykus ls mRiUu gksrk gSA
eq[; pkokZd dh /kkj.kk ;s gSa dh & “That consciousness is always produced by the
inter course of the sensorgen with their objects”.2

iz’u mBrk gS fd tM+ inkFkZ fdl izdkj psruk dks tUe nsrs gSa rks blds
mRrj esa pkokZd dk dguk gSa &

“There is invariable concomitance between two things, they are causally

connected with each other.”3

eSa bl lanHkZ esa dqN 'yksdksa dk o.kZu d:axh tks bl ckr dk izek.k gS dh
pkokZd ds vuqlkj tc bfUnz; cká oLrq ls lEidZ esa vkrh gSa rks psruk mRiUu gksrh
gSA

“Madasaktivat Caitanyam Upyayate”.4

;fn ge vc pkokZd ds psru n’kZu dk iartfy ds] vFkkZr~ lka[;&;ksx n’kZu

ls eqdkcyk djsa rks ik;sxsa dh nksuksa n’kZu gh psruk dks tM+ izd`fr dk xq.k ekurs gSaA

Consciousness is an Emergent quality of the body.

1
Jadunath Sinha, A history of Indian Philosophy, Pg. no. 242.
2
Jadunath Sinha, A history of Indian Philosophy, Pg. no. 242.
3
Jadunath Sinha, A history of Indian Philosophy, Pg. no. 243.
4
Jadunath Sinha, A history of Indian Philosophy, Pg. no. 243.
47
 lka[; n’kZu ds vuqlkj Hkh tc lRo xq.k vius f’k[kj :i dks /kkj.k djrk gSa
rks og ,slk gks tkrk gSa tSls fd csnkx 'kh’kk tc bl ij vkRek dk v{k iM+rk gS
ftldk y{k.k psruk gSa rks “I” ¼eS½a dk tUe gksrk gSA

pkokZd bl er dh rks iqf"V ugha djrs D;ksa dh og vkRek dks ugha ekurk
ysfdu bl ckr dh iqf"V vo’; djrk gSa fd &

Body is the material cause of consciousness.

'kadj Hkh pkokZd ds psruk izR;; dh vkykspuk djrk gqvk fy[krk gS &
“A Consciousness that is a product of material elements could not make the
material things and their product its own object.”1

dgus dk rkRi;Z ;s gS fd xq.k vkSj ek=k esa fHkUurk gksrh gS vFkkZr~ xq.k ek=k
dks tUe ugha ns ldrk vkSj ek=k xq.k dks tUe ugha ns ldrh vkSj ;s mnkgj.k xyr
gS fd pwuk vkSj dRFkk ftl rjg yky jax mRiUu djrk gS mlh izdkj pkj nzO;
feydj psruk dks tUe nsrs gSA psruk xq.k gS] tc dh pkj inkFkZ ek=k gSA

1
S.K. Saksena – The nature of consciousness in Hindu philosophy, Pg. no. 49.
48