Krishna Chandra Bhattacharya: Modern Age Philosopher (Part 1)

Krishna Chandra Bhattacharya ek aise philosopher the jinhone Indian philosophy ko bilkul naya roop diya.

Unka kaam itna original tha ki aaj ke bade-bade philosopher jaise Aurobindo, Radhakrishnan, aur Vivekananda bhi unke saamne chote lagte hain. Khud Radhakrishnan ne kaha tha ki baaki saari philosophy Shankaracharya ki philosophy ka bas ek footnote hai. 

Shankaracharya ka Advaita Vedanta Indian philosophy ka final stage mana jata hai. Baaki modern philosophers ne bhi isi Advaita ko apne-apne tareeke se thoda bahut badal kar ya jod kar pesh kiya hai. Lekin Bhattacharya ka darshan bilkul alag hai, woh iss sab se hat kar hain.

Bhattacharya Ka Unique Darshan

Bhattacharya ne apni philosophy ko bade vistar se likha hai. Unki do mukhyA kitaaben hain: “Studies in Philosophy” (do bade volumes mein) aur “The Subject as Freedom.” 

“Studies in Philosophy” mein unhone saari philosophies ka vishleshan kiya hai, lekin woh itni vistar se hai ki uspar poori baat karna mushkil hai. Hum “The Subject as Freedom” par zyada focus karenge.

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Opposites Ko Saath Lana: Bhattacharya Ki Khaas Baat

Bhattacharya ki sabse badi khaasiyat yeh hai ki woh aise concepts ko bhi ek saath le aaye jinko log bilkul virodhi (opposite) samajhte the. Jaise:

• Ekvaad aur Anekaantavaad (Monism and Pluralism): Unhone in dono ko is tarah se jod diya ki kahin bhi virodh nazar nahi aata.
• Anirvachaniya aur Vachaniya (Indescribable and Describable): Woh kehte hain ki hum aksar bolne aur define karne mein farq nahi kar paate. Unke hisaab se, hum kuch bhi “bol” sakte hain, jaise “circular triangle” ya “circular square,” bhale hi unka koi astitva na ho. Yeh sirf “speakable” cheezein hain.
• Dvaita aur Advaita (Dualism and Non-dualism): Unki philosophy mein ye dono bhi dikhayi dete hain.

Yeh sab isliye possible hua kyunki Bhattacharya ne anirvachaniya ko samjhate hue sabhi cheezon ko ek saath laAya.

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Indian Aur Western Philosophy Ka Sangam

Bhattacharya ne Indian aur Western philosophy ka ek anokha synthesis kiya hai. Unhone Indian philosophy ke chaAr mukhya darshanon (Vedanta, Saankhya, Yoga, aur Jain Darshan) ki bohot gehri research ki.

Unhone apni interpretations mein kisi bhi cheez ko khaarij nahi kiya, balki unhe ek naya nazariya diya. Isi wajah se unki “Studies in Philosophy” ko “Constructive Interpretation of all Philosophies” kaha ja sakta hai.

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Kant Aur Dusre Western Philosophers Ka Influence

Bhattacharya ne Western philosophy mein Kant ka bahut gehra adhyayan kiya. 

Unka manna tha ki Kant ki philosophy, khaaskar unke judgements aur logical concepts, Indian philosophical problems ko suljhane mein madad kar sakte hain. Kant ki tarah, Bhattacharya bhi phenomena (jo cheezein humari indriyon ya senses se dikhti hain) aur noumena (unse pare ki cheezein, jaise God, Soul, Thing-in-itself) mein farq karte hain.

Lekin, jahan Kant noumena ko “agnostic” (jise jaana nahi ja sakta) kehte hain, Bhattacharya is baat par sawaal uthate hain. Woh kehte hain ki agar koi cheez agyey ( yaani jaani nahin ja sakti) hai, toh uski charcha ho hi nahi sakti. 

Kant ki yeh galti thi ki woh agyey ki bhi charcha kar rahe the. Bhattacharya kehte hain ki agar param tattva agyey hai, toh uska varnan nahi ho sakta. Hamare yahan bhi, jise anirvachaniya kaha gaya, uska varnan karne ki koshish ki gayi. Bhattacharya iski aalochana karte hain.

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New Concept Of Philosophy: Worldview Aur Dukh Se Mukti Se Aage

Bhattacharya ne philosophy ka ek bilkul naya concept diya. Woh kehte hain ki Western philosophy ne hamesha philosophy ko ek “worldview” banane ka kaam maana hai – yani iss universe ko samajhna ki yeh kaise bana aur kaise chalta hai. 

Science iske ulta, choti se choti cheez (jaise atom) ke baare mein zyada se zyada jaanne ki koshish karti hai.

Indian philosophy ka kaam hamesha dukhon se chhutkara paane ka raha hai. Chahe Charvaka ho ya koi aur, sab dukh ko door karna chahte hain. 

Ismein teen tarah ke dukh bataye gaye hain:

• Bhautik Dukh: Sharirik takleefein (bimari, kamzori).
• Daivik Dukh: Prakritik aapdayein (baadh, sookha, shatru ka aakraman).
• Aatmik Dukh: Mansik pareshaniyan (chinta, depression).

Bhattacharya kehte hain ki philosophy ka kaam na toh “worldview” banana hai aur na hi dukhon se mukti ka raasta dhundhna hai. 

Philosophy ka kaam hai param chetna (theoretical consciousness) ke alag-alag swaroopon ko samajhna. Yeh samajhna ki yeh amurat pratyayvad (abstract idealism) is jagat mein kaise prakat hota hai aur hum is prakat hone ko kaise samjhate hain.

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Theoretical Consciousness Ke Teen Roop

Bhattacharya ne theoretical consciousness ko samajhne ke liye uske teen roop bataye:

1. Objective (Vishaya): Vastu ka roop.
2. Subjective (Gyata): Jaanne wala.
3. Brahma-Anubhuti: Parmatma ka anubhav.

In teen roopon ko samajhna theoretical consciousness ko samajhne mein madad karega.

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Nishedh (Negation) Ka Mahatva

Bhattacharya ne Nishedh (negation) ko bhi bahut importance di hai. Woh kehte hain ki humein negative knowledge ko bhi samajhna chahiye, yani kisi cheez ke abhaav (absence) ka darshan kaise hota hai.

Hum aage Bhattacharya ke in teen roopon aur Nishedh ke concept ko aur vistar se samjhenge. Unki “Studies in Philosophy” do bade volumes mein hai aur usmein unhone har philosophy ka synthesis karke ek naya nazariya pesh kiya hai.

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Shraddha Aur Tark Ka Synthesis

Bhattacharya yeh bhi kehte hain ki Tark (Logic) aur Shraddha (Faith) ko samjhna bhi bahut zaroori hai.

Russell ne bhi isspar bahut kuch likha hai. Russell kehte hain ki agar hum har cheez ko sirf tark se dekhenge, toh hum zindagi mein aage badh hi nahi payenge. Jaise, ek insaan ek kadam rakhta hai, toh agla kadam rakhne ke liye use vishwas (faith) karna padega ki zameen theek hai, woh fislega nahi. 

Agar woh har kadam par tark karega aur proof mangega, toh woh kabhi chal hi nahi payega. Isi tarah, tark aur shraddha ka mel hamari practical life ke liye bahut zaroori hai.

Bhattacharya ka yeh kaam Indian aur Western philosophy ke beech ke confusion ko door karta hai aur ek naya, harmonious darshan  deta hai. Unki philosophy ki sabse nayi baat yeh hai ki woh Western philosophy ke saath comparative study karte hain aur hamare yahan ki concepts ko wahan ke shabdon se jod kar samjhate hain, jisse kai mushkilein aasan ho jati hain.