Kaway b insanon ki tarah ‘ ba shaor’ hutay hain tehqeeq
Kaway b insanon ki tarah ‘ ba shaor’ hutay hain tehqeeq , german science danon ne daryaft kya hai ke kaway sirf chalaak nahi hotay balkay woh bhi insanon ki terhan –apne wujood ka ehsas rakhtay hain, yani’ ‘ bashaour’ ‘ hotay hain .
yeh daryaft bohat ahem hai kyunkay ab tak yahi samjha jata tha ke parindon ka dimagh itna taraqqi Yafta / irtiqa Yafta nahi hota ke inhen –apne wujood ka ehsas hosakay .
aaj yeh khayaal aam hai ke –apne wujood se aagah hona aur’ ‘ mein jaanta hon ke mein jaanta hon’ ‘ ka ehsas rakhna sirf insanon ya ban manson jaisay taraqqi Yafta janwaron hi se makhsoos hai. lekin kvoN par ki gayi is taaza tehqeeq ne yeh khayaal ghalat saabit kardiya hai .
reserch journal’ ‘ science’ ‘ ke aik haliya shmare mein shaya honay wali is tehqeeq mein university of , Germany ke mahireen ne pinjare mein rakhay gaye do kavoN ko kuch kaam sikhayiye aur phir un mein’ ‘ shaori soch’ ‘ maloom ki .
pehlay marhalay mein kvoN ke samnay rakhi gayi aik screen waqfay waqfay se roshan karkay inhen yeh tarbiyat di gayi ke kis terhan sir hila kar screen roshan honay par’ ‘ haan’ ‘ ka ishara karna hai, jabkay is douran kvoN ke dimaghon mein aasabi sargarmia note ki jati rahen .
tarbiyat mukammal hojane ke baad mukhtalif auqaat mein 20 hazaar se ziyada martaba un ki aazmayshin ki gayeen. beshtar mawaqay par screen ya to roshan ki gayi ya phir bilkul tareek rakhi gayi, jabkay baaz mawaqay par screen ya to bohat taizi se roshan karkay foran tareek kar di gayi ya phir screen par bohat hi madham roshni daali gayi .
is douran kvoN ke dimaghon mein peda honay wali aasabi sar garmion se saabit hwa ke jaisay hi kvoN ne screen par wazeh roshni dekhi, foran un ke dimaghi asaab mein sargarmia taiz hogai aur jaisay hi unhon ne roshni dekhnay ke rdِaml mein’ ‘ haan’ ‘ ka ishara kya, is ke foran baad yeh sargarmia bhi khatam hogai .
ilawa azeen, jab kvoN ko yeh yaqeen tha ke unhon ne waqai mein screen par roshni dekhi hai, to un ke dimaghon mein peda honay wali sargarmi nah sirf ziyada thi balkay yaksaa noiyat ki thi .
taham, jab screen par bohat kam waqt ke liye ya bohat madham roshni dikhayi di to is ke radday amal mein dimaghi sar garmion ka andaaz khasa mukhtalif raha, jaisay woh soch mein par gaye hon ke unhon ne roshni dekhi hai ya nahi .
is ka matlab yeh hwa ke kaway nah sirf yeh baat bakhoobi jantay thay ke unhon ne kya dekha, balkay manzar ghair wazeh honay par bhi un mein shaori soch ne janam liya ke aakhir unhon ne kya dekha hai .
yeh tajarbaat agarchay saabit karte hain ke kvoN mein’ ‘ shaori soch’ ‘ mojood hoti hai lekin sath hi sath shaoor ke muamlay mein hamaray ab tak ke khayalat par bhi naye siray se ghhor ki zaroorat bhi berhate hain .
wajah yeh hai ke insanon aur dosray mmalih janwaron ke dimaghon mein kuch khaas asaab ki prtin ( layers ) hoti hain jinhein shaori soch ki wajah samjha jata hai. is ke muqablay mein parindon ( Bashmole kvoN ) ka dimagh bohat mukhtalif hota hai jis mein yeh prtin nahi hoten. isi liye yeh khayaal kya jata tha ke parindon mein zahanat is satah par nahi hoti ke shaori soch ko janam day sakay .
Albata haliya barson ke douran kabutaro aur ulwoan par kuch tehqiqaat se andaza hwa ke hamein is baray mein nzrِ sani karni chahiye. to banjan university ke mahireen apni taaza tehqeeq mein saabit kya ke parinday bhi insanon ki terhan’ ‘ bashaour’ ‘ hotay hain aur yeh ke shaori soch ka talluq ziyada taraqqi Yafta aur paicheeda dimagh se nahi hota .
