Wednesday, November 12, 2008

नियम, नियंत्रण, संतुलन

चारों अवस्थाओं में नियम, नियंत्रण, संतुलन प्रकाशित है।

पदार्थावस्था में उनके गठन के अनुसार आचरण ही नियम है।
परिणाम-अनुशंगियता ही नियंत्रण है।
पूरकता-उपयोगिता ही संतुलन है।

प्राणावस्था में उनका सारक-मारक आचरण ही नियम है।
बीजानुशंगियता ही नियंत्रण है।
पूरकता-उपयोगिता ही संतुलन है।

जीवावस्था में उनका क्रूर-अक्रूर आचरण ही नियम है।
वंशानुशंगियता ही नियंत्रण है।
उनमें (जीने की) आशा से उनकी पूरकता-उपयोगिता ही संतुलन है।

ज्ञानावस्था (मानव) में न्याय ही नियम है।
धर्म ही नियंत्रण है। मानव समाधान (सुख) पूर्वक ही नियंत्रित रहना देखा जाता है। समाधान = सुख = मानव धर्म।
सह-अस्तित्व स्वरूपी सत्य ही संतुलन है। संतुलन ही प्रमाण (self realization) है।

गणित न्याय, धर्म, सत्य, नियम, नियंत्रण, और संतुलन को छूता भी नहीं है। अभी विज्ञानी गणित की मदद से यंत्र के लिए जो डिजाईन बनाता है, जिससे यंत्र बार बार वही करता रहता है - उसको नियम कह देता है। जबकि वह नियम नहीं है। सभी नियम प्राकृतिक हैं।

- बाबा श्री नागराज शर्मा के साथ संवाद पर आधारित (अगस्त २००६, अमरकंटक)


Anonymous said...

This is a very interesting topic and some more detailing will go a long way in making things clearer to a lot of us. if you can elaborate on the definition and some more verbose explanantion to words that you have used like 'praman anushangiyata', 'bija anushangiyata' etc..

Also -
what is the difference between niyama, niyantaran and santulan? I understand the words in themselves but i guess i am asking how are they related to each other. Does niyama lead to niyantaran to santulan?

How does padarth avastha demonstrate niyama through its structure and niyantran through 'purakta/upyogita'? How does it demonstrate santulan?

I have the same questions for prana avastha, jeev and gyan avastha. It seems like you might be able to throw some light on the questions above..

Rakesh Gupta said...

Yes, this is indeed the essence of this presentation. It will perhaps take few iterations to express this - but let's make a beginning and explore it together further through dialogue.

Nature is expressed as four orders - matter-order (padarth-avastha), plant-order (praan-avastha), animal-order (jeev-avastha), and knowledge-order (humankind or gyaan-avastha).

The definite-conduct (aacharan) of any natural-order itself is its NIYAM. Conduct of a natural-order is its pattern of activities.

Matter-order's definite-conduct is in accordance with its structure. Examples of matter-order entities are soil, stones, gems, and metals. A human-being can recognize the pattern of their activities by learning their structure (shape, area, and volume).

Human-being can recognize that -the definite-conduct of matter-order has continuity. Whatever atom has constitution like iron, will exhibit iron-ness - anywhere. The planets where iron is not there today, when atoms of iron emerge anytime out of natural-emergence - they will exhibit iron-ness. This is the meaning of anushangiyata.

Human-being recognizes that matter-order realizes equilibrium (santulan) by being complementary to later orders (plant-order, animal-order, and knowledge-order).

Yes - niyam leads to niyantran, niyantran leads to santulan. These are three words which are meant to indicate how matter-order is in vyavastha (orderliness).

niyam is not an imposition on nature by human-being. Niyam is natural and innate to the natural-entities. Please note that niyam, niyantran, and santulan is naturally there in matter-order, plant-order, and animal-order. Human-being alone capable of recognizing and comprehending these.


Rakesh Gupta said...

please also see...