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Lao Tzu was one of the famous Chinese philosophers of his time; he was also a founder who founded the philosophical Toism, Lao Tzu also one of the famous Chinese poet and author of his time. Here a lot of things are present about Lao Tzu, and you can read much more about him. In this page you will find and read Lao Tzu biography in hindi and roman urdu.
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Lao Tzu

(Biography Of Lao Tzu In Urdu Hindi)

 

In hazar han kitabon me jo chaina me likhi gain ek aesi bhi hai jis ke sab se zyada tarajim hue or jo mulk se bahar bhi boht parhi gai. Ye karib 2000 sal qabal likhi gai or raotsoya “taoti chang” ke nam se jani jati hai. ye tao mat ke falsafa ke hawale se ek bunyadi kitab mani jati hai.
Ye ek pechida kitab hai ise ek gair mamoli pur israr andaz me likha gya or is ki mutadid tashrihat ki ja sakti hain. Tao mat ke bunyadi tasawer “tao” ka amoman “rasta” ke tor pr tarjuma kya jata hai. tahum ye tasawer kisi qadar mabham hai jabke “tao chang” ka agaz un alfaz se hota hai “watao” jise bayan kya ja sakta hai markazi “tao” nahi hai jis nam ko dhohraya ja sakta hai “wo abdi nam nahi ho sakta”. Tahum hum keh sakte hain k “tao” ka kham tarjuma “fitrat” ya “fitri nizam” hai.
Tao mat ye moqif ikhteyar karta hai k insan ko “tao” ke khilaf amal nahi karna chahye. Balke us ki atat karni or us se hum ahangi paida karni chahye. Yani taqat ke hasol ki fal kawish ya is ka itlaq itna gair ikhlaqi nahi hai jitna ahmqana or be kar. “tao” ko mat nahi di ja sakti. Is se muwafiqat paida karne me hi insan ki bhalai hai. (tao mat ka perokar ye kahe ga k pani jo la mehdud tor pr narm hai jo bila ahtajaj nashib me behta hai or kamzor tarin qowat ka bhi bila muzehmat rade amal pesh karta hai. so ye na qabile fana hai jabke mazbot tarin chatanen bhi sel waqt ke age be bas hain).
Ek insan ke lye sadgi or fitri pan qabile tarjih hai. tashadud se ajtanab karna chaye or dolat or martabat ke hasol ki kawish na jaiz hai dunya ki aslah ki koshish be kar hai balke us ki qadar ki jani chahye. Hakumat ke lye ek gair amal pazir hikmat amli behtar hikmat amli hai. mutadid ain pehle se mojud hain. Mazid qanon waza karna ya purane qawanin ko sakht banana amoman mamle ko bad tarin bana dene ke mutaradif hai. zyada mehsulat hakumati pur josh mansube or jangen ye sab kuch tao mat falsafa ki roh ke munafi hai.
Chaines riwayat ke mutabiq “taoti chang” ka musanif raotso tha. Jo galiban confushes ka kehan sal ham asar tha. Confushes chati sadi qabal masih me paida hua. Us ke aslob or mozo ke peshe nazar chand jadid mahirin ka khayal hai k “taoti chang” usi dor me likhi gai. Kitab ki tasnif ke asli dor ke mutaliq ulma me ikhtalaf rae mojud hai. “taoti chang” me kisi khas shakhs, muqam, tarikh ya tarikhi waqya ka zikar mkojud nahi hai) tahum 320 qabal masih is hawale se durst andaz hai. galiban asal tarikh se 80 baras kam ya zyada ho sakte hain.
Is masla ne tarikh or hata k khud laotso ke wajud ke mutaliq shakoko shubat paida kye hain. Chand mahirin is riwayat ko mante hain k laotso chati sadi qabal masih me mojud tha. Wo ye natija nikalte hain k us ne “taoti chang” ko tehrir nahi kya. Digar ulma ka khayal hai k wo mehaz ek farzi kirdar hai. mere nuqtae nazar se chand ulma hi mutafiq hain mere mutabiq (1) laotso ek haqiqi insan tha or wahi “taoti chang” ka musanif tha. (2) wo chothi qabal masih me paida hua or (3) ye riwayat k laotsu confushes ka umar rasida ham asar tha. Farzi hai jise bad ke tao falasfa ne kitab ke musanif ko takrim dene ki garz se ikhtara kya.
Ye bat aham hai k qadim chini musanifin jese confushes (qabal masih 479 – 551) maoti (5th sadi qabal masih) menies (qabal masih 289 – 371) wagera ne laotsu ya “taoti chang” ka kahin koi zikar nahi kya. Tahum chuang tasu ne jo 300 qabal masih ka ek aham tao falsafi tha laotso ka bar han zikar kya hai.
Jabke khud laotso ka apna wajud hi mutanaza fia hai. hum us ke mojud sawanhi kawaif pr bhi aetabar nahi kar sakte lekin is hawale se motabar hawale mojud hain k laotso shumali chaina me paida hua or fot hua apni zindagi ka ek hisa us ne ek morkh ya sarkari ajaib khana ke mehtamam ki hesiyat se guzara aglaban wo chao shahi khandan ke darul khilafa “loyeng” me raha. Laotso us ka asal nam nahi tha. Balke ye ek khatab tha jis ka matlab “qadim ustad” hai. us ki shadi bhi hui or ek beta “tasong” tha tasong “wei” nami ek riyasat me sipasalar bana.
Agarcha tao mat bunyadi tor pr ek be din falsafa hai. tahum is me se ek mazhabi tehrik janam pazir hui. Tao mat ka falsafa bunyadi tor pr “taoti chang” me bayan karda tasawarat pr mushtamil hai. tao mat jald hi mutadid tawahamat or ebadat se aloda ho gya jin ka laotso ke afkar se koi taluq na tha.
Agar ye man lya jae k laotso hi “taoti chang” ka asal musanif tha to phir hamen ye bhi taslim karna ho ga k us ke asarat dairpa the. Kitab boht mukhtasar hai (ye 6000 chini alfaz se bhi kam pr mushtamil hai. so ye akhbar ke wahid safhe pr hi puri asakti hai) lekin is me soch ko targib dene ki bari taqat mojud hai. tao falasfa ke ek bare gro ne apne tasawerat ki tashkil ke lye is kitab ko nuqtae agaz tasawer kar ke parha.
Magrib me “taoti chang” confushes ki tehriron us ke kisi perokar falsafi se zyada marof hai. darhaqiqat is kitab ke 40 se zaid tarajim angrezi me hue hain. Baibal ke elawa koi dosri kitab is tadad me tarjuma nahi hui.

Khud chaina me confushes mat amomi tor pr ek mumtaz falsafa raha or jis mamle me laotso or confushes ke afkar me tazad paida hota hai. chaines amoman mokharul zikar ki hi pervi ki tarjih dete hain. Tahum confushes mat ke perokar laotso ko bari ezat ka darja dete hain. Kai ek misalon me tao mat ke afkar ko bari saholat se confushes ke falsafa me madgam kar dya gya. So is tor us ne hazaron un logon ko bhi mutasir kya jo khud ko tao mat ka perokar qarar nahi dete. Isi tor tao mat ka bush mat ke falsafa ke chini irtaqa me bhi bara amal dakhal hai. khas tor pr “zen” budh mat me. Agarcha chand log aaj bhi khud ko tao mat ke perokar qarar dete hain. Tahum chaines falasfa me confushes hi ek aesa falsafi hai jis ne insaniyat pr laotso ki had tak ghehre asarat muratab kye.