stoik darshan

saaipras ke sitiym ka nivaasi jeno

stoik darshan (Stoicism) arastoo ke baad yoonaan mein viksit hua tha.

sikandar mahaan ki mrutyu ke baad hi vishaal yoonaani saamrajya ke tukade hone lage the. kuchh hi samay mein vah rom ki vistaaraneeti ka lakshya ban gaya aur paraadheen yoonaan mein afalaatoon tatha arastoo ke aadarsh darshan ka aakarshan bahut kam ho gaya. yoonaani samaaj bhautikvaad ki or jhuk chuka tha. epeekyooras ne sukhavaad (bhogavaad) ki sthaapana (306 E. poo.) kar, paapon ke prati devataaon ke aakrosh tatha bhaavi jeevan mein badla chukaane ke bhaya ko kam karne ka prayatn aarambh kar diya tha. tabhi jeeno ne rangabirange mandap (stoaa) mein stoik darshan ki shiksha dvaara, andhavishvaason ko mitaate hue, apne samaaj ko naitik jeevan ka moolya bataana praarambh kiya.

is darshanaparanpara ko pusht karanevaalon mein jeenon ke atirikt, kliainthis aur krisippas ke naam liye jaate hain. "stoik darshan" ko teen bhaagon mein prastut kiya jaata hai- tark, bhautiki tatha neeti.

stoik daarshanikon ko afalaatoon aur arastoo ka pratyayavaad sveekaarya na laga. unke vichaar se, chetna se baahya pratyayon ki koi satta naheen. ve maatr vichaar hain, jinhein man vastuon se alag karke dekhta hai. gyaan ko man ki kruti maankar ve use niraashrit kalpana naheen banaana chaahate the. isliye unhonne kaha, gyaan indriydvaaron se hokar man tak pahuainchata hai. stoik daarshanikon ne hi, pehle pahal man ko kori patti (tebula raaja) thaharaaya tha. kintu, aadhunik angrej vichaarak John lauk (1632-1714) ki bhaaainti, stoik man ko nishkriya graahak naheen maanate the. ve use kriyaasheel samajhte the. par man ki kriyaasheelata ke liye aindrik pradatton ki ve aavashyakta samajhte the. jarman daarshanik imainuel can't (1724-1804) ki jnyaaanameemaansa padhte hue hamein stoik daarshanikon ki iseeliye yaad aa jaati hai. kintu gyaan ki utpatti mein man ki maulikta nasht kar dene par gyaan ki satyata ke prasang mein stoikon ko usi prakaar ki kathinaaiyo ka anubhav hua jaisi kathinaaiyaaain lauk aur can't ke saamane aage chalakar upasthit huin. gyaan ko unhonne vastutantr maana tha. vastueain indriyon par apne prabhaav chhodti hain. inheen ke maadhyam se man vastuon ko jaanta hai. ab prashn uthata hai ki aindrik prabhaavon ki maadhyamikta se man jis vastujagat ko jaanta hai, vah usase baahya hai, to gyaan ki satyata ki pareeksha kaisi ho sakti hai? sabhi yathaarthavaadiyon ke liye yeh ek kadi gutthi hai. ya fir henari bargsaaain (1859-1941) ki bhaaainti, aparokshaanubhooti sveekaar ki jaae. stoikon ne aisa kuchh to maana na tha. isliye unhein yeh maanana pada ki satya vastuon ke prabhaavon athva pratibinb, svapnon aur maatr kalpanaaon ke pratibinbon se kaheen adhik spasht hote hain. ve apni jeevantata se hamaare bheetar satyata ki bhaavana ya vishvaas utpann karte hain. yeh aatmagat bhaavana ya vishvaas hi satya ki kasauti hai. is prakaar stoik daarshanikon ne jnyaaanaatmak vyaktivaad ka beejavapan kiya.

bhautiki ke antargat stoikon ki pehli maanyata yeh thi ki kisi ashareer vastu ka astitv naheen hota. unhonne gyaan ko bhautik samvedna par aadhaarit kiya tha. isliye padaarth ki satta ko, jise ham aindrik samvedna dvaara jaante hain, sveekaar karna aavashyak tha. kintu ve sattaatmak dvait athva bahutv ko sveekaar karna ayukt samajhte the. ve advaitavaadi the ataev unke liye padaarth ki hi ekamaatr satta thi. par unhonne aatma aur ishvar ka niraakaran naheen kiya. unhein bhi padaarth mein hi sthaan diya. ishvar aur aatma sambandhi paramparaagat vichaaron se yeh mat bhinn avashya hai kintu stoik daarshanikon ne avirodh ke niyam ke aagrah se hi ise sveekaar kiya tha. unki jnyaaanameemaansa padaarth ki satta siddh kar rahi thi. sansaar ki ekta ki vyaakhya ke nimitt use ek hi srot se udbhut maanana uchit tha. aatma aur shareer ke sambandh par vichaar karne se bhi unhein yahi yuktiyukt prateet hua. aatma aur shareer ek doosare par kriyaaeain aur pratikriyaaeain karte hain. aatma shareer ki chetanata athva buddhi hai. aatma ki sthaapana karne ke saath hi vaishv chetna ya vaishv buddhi ki sthaapana aavashyak ho jaati hai. isliye unhonne ishvar aur sansaar mein vahi sambandh maana jo vyaktigat buddhi aur shareer mein hota hai. in vichaaron ka unhonne yoonaani darshan ke praacheen praathamik saamagri ya upaadaan ke vichaar ke saath samanvaya kiya. heraaklaaitas ne isaapoorv chhathi shataabdi mein kaha tha, agni vah praathamik tatv hai jisse vishv ka nirmaan hua. stoik daarshanikon ko agni aur buddhi mein svabhaavasaamya dikhaai diya aur unhonne kaha ki praathamik agni hi ishvar hai. is prakaar unhonne ek sarvavaad (paintheejm) ki sthaapana ki, jismein sansaar ke maulik upaadaan ya prakruti, ishvar, aatma, buddhi aur padaarth ke arthon mein koi maulik antar na tha. is maanyata ke aadhaar par stoikon ko yeh maanane mein koi kathinaai na thi ki vishv bauddhik niyam ke adheen hai. is prakaar padaarthavaad ka samarthan karte hue bhi stoik daarshanikon ne sansaar ki vyavastha, sangati, sundarata aadi ki vyaakhya ke nimitt evam vyaapak chetan prayojan khoj liya.

kintu ab unke paas vyakti ki svatantrata ki sthaapana ke liye koi uchit tark naheen rah gaya tha. uske svabhaav mein bauddhik niyam ki vyaapti hone se, vah jo kuchh karta hai, svaabhaavik hai, bauddhik hai. yeh vahi kathinaai thi jo jarman daarshanik imainuel can't ke naitik man mein aakar atak gayi. par stoik daarshanikon ne saiddhaantik star se neeche utarakar iska vyaavahaarik uttar diya. unhonne kaha ki prakruti mein bauddhik niyam ki vyaapti ke kaaran manushya bauddhik praani hai. praakrutik niyamon ke anusaar sabhi kuchh hota hai; usi ke anusaar praanimaatr ke vyaapaar sampann hote hain. kintu manushya ko yeh suvidha hai ki vah apne karmon ko, jo niyamit hain, sveekaar kar sake. buddhimaan manushya jaanta hai ki usaka jeevan vishv ke jeevan mein samaahit hai. vah jab apni svatantrata ki baat sochata hai to shesh manushyon ki svatantrata ki baat bhi sochata hai aur tabhi usaki vyaktigat svatantrata seemit ho jaati hai. kintu doosaron ki svatantrata ki sveekruti se apni svatantrata seemit karne mein use baadhyata ka anubhav naheen hota. in stoik vichaaron se avagat hokar, jab ham kaaaint ko yeh kehte hue paate hain ki "doosaron ke saath aisa vyavahaar karo jaisa apne saath kiye jaane par tumhein koi aapatti na ho" athva, "aise karm karo ki tumhaare karm vishv ke liye niyam ban sakein, tab hamein stoik jeevanadarshan ke vyaapak prabhaav ka bhaan hota hai. stoik daarshanikon ne vyavasthit vyaktigat jeevan ke maadhyam se vyavasthit evam sampann saamaajik jeevan ki aasha ki thi. vyaktigat jeevan ki vyavastha ke liye unhonne bahut upayogi sujhaav diye the. vaasanaaon ko unhonne durgunon mein gina; sukhon ko shubhon mein sthaan naheen diya; aur kartavyapaalan ko unhonne bauddhik manushya ke gaurav ke anukool bataaya. kaha ja sakta hai ki unhonne manushya ko svatantrata ka maarg na bataakar kathin aatmaniyantran ka maarg bataaya. bina aatmaniyantran ke vyavasthit evam santulit samaaj ki kalpana naheen ki ja sakti. is drushti se, stoik daarshanikon ne paashchaatya jagat ko vah mool mantra diya tha, jiski sabhi saamaajik vichaarakon ne baar baar aavrutti ki. jarman daarshanik can't ke mat mein stoik neeti ki vyaapti ka ullekh oopar kiya ja chuka hai. angrej upayogitaavaadiyon jeremi beintham aur John stuart mil ke naitik maton ka vishleshan karne par bhi ham yahi paaeainge ki yadyapi unhonne pratyakshat: sukhavaad ka samarthan kiya tha tathaapi moolat: unhonne vyakti ke hit ke maadhyam se samaaj ke hit ki upalabdhi ke stoik niyam ka hi aashray liya tha. prasiddh angrej aadarshavaadi Francis harbart braidale (1846-1924) bhi samaaj mein pratyek vyakti ke ek nishchit sthaan ka niroopan karta hai aur kehta hai ki yadi pratyek vyakti apne sthaan ke anuroop kartavyon ka paalan karta rahe, to vah swayam sampann jeevan vyateet kar sakta hai.

• Stoics on PhilPapers
• New Stoa, a cybercity
• The Rebirth of Stoicism
• The Dialectical School, Stoic Logic and the Doctrine of Lekta (Sayables) with an annotated bibliography on Stoic logic
• BBC Radio 4's In Our Time programme on Stoicism (requires RealAudio)