Gyan Mimansa Ki Samikshatma Vivechna

Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/009501/1

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adhyAya-1 jJAna aura karma kA mahattva

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yoga vAziSTha darzana isa graMtha kA Arambha eka AkhyAna se hotA hai| koI brAhmaNa maharSi agastya ke Azrama meM pahuMcA aura usane prazna kiyA ki jJAna athavA karma meM se mokSa sAdhana kA pratyakSa kAraNa kyA hai? agastya ne uttara diyA ki jisa prakAra pakSI apane do paMkhoM ke sahAre ur3atA hai, usI prakAra manuSya kevala jJAna aura karma ke dvArA hI 'paramapada' ko prApta kara sakatA hai| agastya eka RSi the, jinhoMne Rgveda kI kaI RcAoM kI racanA kI thii|' urvazI ke saundarya ko dekhakara mitra aura varuNa ke skhalana se inakI aura vaziSTha kI utpatti huI thii| bhASyakAra sAyaNa ke anusAra inakI utpatti per3a se huI thii| isIlie inheM kumbhaja, kalasIsuta, kurbhasambhava aura ghaTodbhava Adi bhI kahA jAtA hai| mahAbhArata meM agastya kI patnI ke sambandha meM eka kathA AyI hai| vastuta ve vivAha nahIM karanA cAhate the kintu unhoMne dekhA ki unake pitRvya puruSa eka garbha meM adhomukha laTaka rahe haiN| agastya ne kAraNa pUchA to unhoMne uttara diyA ki unakI sadgati agastya ke vaMzotpanna se hI saMbhava hai| isase agastya ne icchA se eka sundarI ko utpanna kiyA aura use putra kAmanA se tapasyA karane vAle vidarbha rAjA ko samarpita kara diyA aura unhoMne eka kanyA ko utpanna kiyaa| isI lopAmudrA nAmaka strI se agastya ne apanA vivAha kiyA, jisase unake idamavAhu matAntara se kavi dRDhasyu kA janma huA aura zikSA aura dIkSA prApta karane ke tatpazcAt sadkarmoM ke sahAre yathArtha jJAna kI prApti kI hai aura usase apane lakSya ko prApta kiyA hai| aba prazna hai ki jJAna kyA hai? jJAna kI yathArthatA evaM usake svarUpa sambandhI avadhAraNA ko vyakta karate hue eca.ema. bhaTTAcArya ne ThIka hI likhA hai ki "Now the science which investigates into the nature and conditions of correct knowledge is known as Epistemology." garbha meM adhomukha laTaka cAhate the kintu unhAsambandha meM eka kathA a. jIva meM jJAna jJAna ko sarvocca mAnA gayA hai| jJAna ke kAraNa hI brAhmaNoM ko samAja meM sarvazreSTha batalAyA gayA hai| mahAbhArata meM batalAyA gayA hai ki veda-jJAna se zUnya aura zAstra-jJAna se rahita brAhmaNa kASThahastI yA acarma bhRga yA puruSatvahIna athavA paMkhahIna pakSI yA agnihIna grAma athavA jalarahita kueM ke sadRza mAnA jAtA thaa| zrImadbhagavadgItA meM bhI jJAna kI zreSThatA ko darzAte hue batalAyA gayA hai ki "na hi jJAnena sadRzaM pavitramiha vidyte| tatsvayaM yogasaMsiddhaH kAlenAtmani vidnti|" (zrImadbhagavadgItA, adhyAya-4, zloka-38vAM) arthAt isa pRthvI para jJAna se bar3A koI pavitra kartA nahIM hai| jagata guru zaMkarAcArya ne bhI batalAyA hai ki "jJAna ke samAna pavitra karane vAlA, zuddha karane vAlA isa loka meM (dUsarA koI nahIM hai| karmayoga yA samAdhiyoga dvArA bahuta kAla meM bhalI prakAra zuddhAntaHkaraNa huA arthAt vaisI yogyatA ko prApta huA mumukSu svayaM apanI AtmA

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meM hI usa jJAna ko pAtA hai yAnI sAkSAt kiyA karatA hai| isake pUrva 36vAM aura 37vAM zloka meM unhoMne batalAyA hai ki yadi ta pApa karane vAlA saba pApiyoM se adhika pApa karane vAlA ati pApI bhI hai to bhI jJAna rUpI naukA dvArA arthAt jJAna ko hI naukA banAkara samasta pAparUpa samudra se acchI taraha se pAra utara jaaegaa| yahAM mumukSu ke lie dharma bhI pApa hI kahA jAtA hai| phira kahate haiM, jaise acchI prakAra se pradIpta yAnI prajvalita huA agni IMdhana ko arthAt kASTha ke samUha ko bhasma kara detA hai, vaise hI jJAna rUpa agni saba karmoM ko bhasmarUpa kara detA hai arthAt nirbIja kara detA hai| yAnI yathArtha jJAna saba karmoM ko nirbIja karane kA hetu hai| ataH jJAna kI zreSThatA svata: siddha ho jAtI hai| vastutaH sadkarma athavA duSkarma kA bodha ho to jJAna hai aura jJAnI duSkarma kare hI kyoM? cUMki jJAnI ke jIvana meM viSamatA evaM saMgharSa kA koI mahattva nahIM raha jAtA hai, jaise agastya vAlmIki evaM janaka (inheM videha bhI kahA jAtA hai)| inhoMne jJAna prApta karane ke pazcAt bhI loka saMgraha athavA lokakalyANa ke lie AjIvana prayatnazIla rahe haiN| inakI dRSTi meM darzana jIvana aura jagat se sambandhita hotA hai isIlie eca.ema. bhaTTAcArya ne likhA hai ki "Philosophy...as apprication of life and universe."* bhAratIya darzana kI utpatti AdhyAtmika jIvana kI jarUratoM kI pUrti ke liye huI hai| eca.ema. bhaTTAcArya ke zabdoM meM "So in India philosophy arose from the deeper needs of spiritual life.'s 379 viel da alloch jJAna evaM alaukika jJAna ke aucitya kA prazna hai, isa saMbaMdha meM yahAM itanA batalA denA Avazyaka pratIta hotA hai ki sAMsArika jIvana meM saphalatA prApta karane ke lie laukika jJAna kI anivAryatA hai kintu pAramArthika sattA ko jAnane ke lie alaukika jJAna kI anivAryatA hai| yUnAnI dArzanika sukarAta aura pleTo (Plato) ne bhI sadguNa ko hI jJAna mAnA hai| inakI dRSTi meM jJAnI galatI nahIM karatA hai| isIliye kahA gayA hai-"Indian mind has viewed philosophy not as mere intellectual gymnastics but rather as a means to spiritual salvation." cArvAka athavA lokAyata darzana kI mAnyatA hai ki laukika jIvana hI yathArtha hai aura isIlie laukika jJAna hI yathArtha jJAna hai aura alaukika jJAna kI bAta brAhmaNoM kA SaDyaMtra mAtra hai kintu vAstava meM aisI bAta nahIM hai, phira bhI laukika jIvana ko dhyAna meM rakhate hue cArvAka kI jJAnamImAMsA kI carcA sarvaprathama Avazyaka pratIta hotI hai tatpazcAt anya bhAratIya dArzanikoM dvArA prastuta jJAnamImAMsIya vicAroM ko dekheMge, phira pAzcAtya jJAna mImAMsA meM anubhavavAda, buddhivAda evaM samIkSAvAda kI vivecanA kI jaaegii| ataH aba lokAyata darzana ke anusAra pramA (yathArtha jJAna) aura apramA (ayathArtha jJAna) ke lie pramANoM kI vivecanA karanI jarUrI hai aura cArvAka kI

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jJAna-mImAMsA kI vivecanA karane ke pUrva jJAna kI paribhASA denA Avazyaka pratIta hotA hai| isa sambandha meM advaitavAdiyoM kA mata uparyukta mata se bhinna evaM yuktisaMgata pratIta hotA hai| isa sambandha meM eca.ema. bhaTTAcArya ne ThIka hI likhA hai ki "The Advaitist..... A pure unity cannot admite of any degree either of truth or of reality. The doctrine of Adhyasa tells us that our empirical world and our experiences of it are but products of illusion, so that neither experience, nor its object, can have any truth or reality when viewed from the standpoint of ultimate Truth and Reality." isa sambandha meM pAzcAtya dArzanikoM meM braiDale kA mata sAmaMjasya siddhAnta kA bahuta hada taka pAlana kiyA hai| antima satya meM inhoMne bhI DigriyoM kA niSedha kiyA hai| isIlie ema.ema. bhaTTAcArya ne likhA hai ki, " As Bradley says, "The end of truth is to be and to possess reality in an ideal form". Truth must include without reside the entirety of what is in any sense given, and it means next that truth is bound to include this intelligibility." Knowledge is a system of ideas, corresponding to system of things, and involving a belief in such correspondence. Knowledge thus involves three elements, viz. : (i) There is a system of ideas in the mind, (ii) These ideas correspond to things actually existing and lastly, (iii) There is belief in such correspondence. To take a simple example, when we say we know the sum we mean that we have in our mind the idea of a heavenly body of enormous size. There is the sun actually existing, and lastly, we believe, thus it exists. kintu satya ke saMvAritA siddhAnta se rAmAnuja evaM zaMkara santuSTa nahIM hai| rAmAnuja kI avadhAraNA ko spaSTa karate hue eca.ema. bhaTTAcArya ne likhA hai-"...according to Raminuja not only correspondence is a necessary condition both for the nature and test of truth but also it must be supplemented by the pragmatic condition or adaptability to practice as well as by consilience or somesort of coherence with social experience." adhikAMza bhAratIya abhI bhI ise svIkAra karate haiN| cArvAka kI tattvamImAMsA (Epistemology) The epistemological doctrine of the Cirvika school is that perception (pratyak7a) is the only means of valid knowledge. The validity even of inference is rejected. Inference is said to be a mere

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leap in the dark. We proceed here from the known to the unknown and there is no certainty in this, through some inferences may turnout tobe accidentally true." aba prazna hai - jina yuktiyoM ke AdhAra para cArvAka anumAna ko yathArtha jJAna ke sAdhana ke rUpa meM asvIkAra karatA hai, vaha kyA hai? jJAna-mImAMsA kA yaha eka atyanta mahattvapUrNa prazna hai ki yathArtha jJAna kI prApti ke kyA aura kauna-kauna sAdhana haiM? isa prazna ke bhinna-bhinna uttara bhAratIya cintakoM ke dvArA diye gae haiN| mAnasollAsa meM batalAyA gayA hai ki pratyakSamekaM cArvAkAH kaNAda sugatau punaH / anumAnaM ca taccApi sAMkhyAH zabdaM ca te api / / nyAyaikadezino'pyavam upamAnaM ca kecana / arthApatyA sahaitAni cAtvAryAha prabhAkaraH / / abhAvaSaSThAnyetAni bhADA vedAntinastathA / saMbhavaitihyayuktAni tAni paurANika jaguH / / DI. ema. datta ke zabdoM meM- "The Cirvikas admit only one source of valid knowledge-perception. The Buddhas and some Vai erikas admit two sources-perception and inference. To these the Sikhyas add a third authority or testimony (subda). The Naiy iyikas admit a fourth way of knowing comparison (upamana) - in addition to these... The Prabhikaras again add to these four methods a fifth-postulation or assumption (arthapatti). The Bhattas and the monistic Vedintins recognise, however, six methods of knowing, adding 'non-cognition' (anupalabdhi)". 10 yAnI bhaTTamImAMsaka evaM advaita vedAntI jJAna ke chaH sAdhana mAnate haiM-pratyakSa, anumAna, zabda upamAna, arthApatti tathA anupalabdhi nyAyadarzana ke anusAra kevala cAra pramANa haiM- pratyakSa, anumAna, upamAna aura zabda sAMkhya tathA jaina vicAraka kevala tIna sAdhanoM ko svIkAra karate haiM- pratyakSa, anumAna evaM zabda / vaizeSikoM ne mAtra do pramANa ko hI svIkAra kiyA hai- pratyakSa aura anumAna / cArvAka uparyukta sabhI pramANoM athavA sAdhanoM meM se mAtra pratyakSa ko jJAna prApti kA ekamAtra sAdhana mAnatA hai evaM anya sabhI pramANoM ko asvIkAra kara detA hai| aba prazna uThatA hai ki jJAna mImAMsA athavA jJAnazAstra yA pramANazAstra kyA hai? jJAnamImAMsA jJAna kI samIkSA hai| isase jJAna kA svarUpa, avasthA, sImAe~, jJAna kI vaidhatA Adi bAtoM kI jAnakArI milatI hai| harimohana bhaTTAcArya ke zabdoM meM The term epistemology means the science or philosophy of knowledge. Epistemology, there, may be defined as that science which inquires into the nature, conditions and factors, the limits and validity of 5

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knowledge. In one word, espitemology is criticism of knowledge." jarmana dArzanika kANTa ne darzana ko hI jJAna kI samIkSA mAnA hai| aba spaSTa hai ki cArvAka kI jJAnamImAMsA ke do pakSa haiM-bhAvAtmaka aura nissedhaatmk| anamAna, zabda ityAdi sAdhanoM kA khaNDana karanA inakA niSedhAtmaka pakSa hai aura pratyakSa ko ekamAtra pramANa mAnanA yA svIkAra karanA isakA bhAvAtmaka pakSa hai| lAmA cArvAka jJAna-mImAMsA kA bhAvAtmaka pakSa cArvAka ke mutAbika yathArtha jJAnaprApti kA ekamAtra sAdhana pratyakSa hai| inake anusAra kevala indriyoM ke dvArA hI vizvAsa yogya jJAna athavA asaMdigdha jJAna prApta ho sakatA hai| indriya jJAna hI ekamAtra yathArtha jJAna hai| isa mata ke pratipAdana ke lie cArvAka anumAna tathA zabda jaise pramANoM kA khaNDana karate haiN| je.ena. sinhA ke zabdoM meM "The cirvikas regarded perception as the only means of valid knowledge and reject the validity of inference. They reject the authority of the Vedis and the supermacy of the Brihma-as." pI.DI. zAstrI ke zabdoM meM "Inference, testimony, analogy, presumption, etc. are all insecure and false perception by the senses is the only criterion of truth."11 aba prazna uThatA hai ki pratyakSa kyA hai? jJAnendriyoM tathA vastuoM ke saMyoga se prApta jJAna hI pratyakSa jJAna kahalAtA hai| esa.sI. caTarjI ke zabdoM meM "Perception is an imediate valid cognition of reality, due to some kind of sense-object contact." jJAnendriyAM cha: haiM-AMkha, kAna, nAka, jIbha, tvacA aura mn| jaba kisI vastu kA saMyoga hamArI bAhya jJAnendriyoM meM se kisI ke sAtha hotA hai to hameM bAhya pratyakSa jJAna milatA hai aura jaba Antarika indriya (mana) ke dvArA sukha-duHkha Adi se samparka hotA hai tathA usase jo jJAna prApta hotA hai, use Antarika pratyakSa kahate haiN| udAharaNArtha, jaba AMkha kA saMyoga Ama ke sAtha hotA hai to hameM usake gola evaM lAla hone kA jo jJAna milatA hai, vahI bAhya pratyakSa hai| jaba mana kA saMyoga duHkha yA sukha athavA bhAva Adi ke sAtha hotA hai to hameM anukUla athavA pratikUla vedanA kA jo jJAna milatA hai, vahI Antarika pratyakSa kahalAtA hai| pratyakSa jJAna hI ekamAtra yathArtha jJAna hai| isalie cArvAka pratyakSa ko hI ekamAtra jJAna prApti kA sAdhana mAnate haiM (pratyakSameva prmaannm)| pratyakSa dvArA prApta jJAna yathArtha, asaMdigdha evaM nizcita hotA hai| yahI cArvAka kI jJAnamImAMsA kA bhAvAtmaka pakSa hai|

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jJAna-mImAMsA kA niSedhAtmaka pakSa cArvAka ne pratyakSa ko ekamAtra pramANa batalAkara anyapramANoM (anumAna, upamAna, zabda, arthApatti evaM anupalabdhi) kA khaNDana kiyA hai| yahAM anumAna Adi pramANoM ke viruddha diye gaye tarkoM ko prastuta karanA ucita pratIta hotA hai| anumAna jJAna-prApti kA sAdhana nahIM hai anumAna kA zAbdika artha hai - anu+mAna arthAt pazcAt jJAna / pratyakSa ke bAda Ane vAlA jJAna hI anumAnajanya jJAna hai| esa.sI. caTarjI ne bhI likhA hai-"Anum 2na literally means such knowledge as follows some other knowledge. Inference is sometimes defined as knwoledge which preceded by perception. It depends on perception also for knowledge or vyipti or the universal relation between the middle and major term of inference." yAnI jJAta ke AdhAra para ajJAta ke viSaya meM jJAna prApta karane kI kriyA ko anumAna kahA jAtA hai| udAharaNArtha- kisI vidyArthI ko kaThina parizrama karate dekhakara usake prathama zreNI meM parIkSottIrNa hone kI bAta socanA anumAna hai| isI taraha dhue~ ko dekhakara Aga kI bAta socanA anumAna kA udAharaNa hai| cArvAka ne, jaisA ki batalAyA jA cukA hai ki anumAna ko yathArtha jJAna kI prApti kA sAdhana nahIM mAnA hai| anumAna ke viruddha unake nimnalikhita tarka ullekhanIya haiM- (ka) anumAna kA AdhAra vyApti hai, jisakI sthApanA kisI bhI prakAra se saMbhava nahIM hai / aba prazna uThatA hai ki vyApti kyA hai? do vastuoM ke bIca niyata, anaupAdhika evaM sAmAnya sambandha ko vyApti kahate haiN| jaise dhuAM aura agni ke bIca vyApti sambandha hai / 'vyApti' ke AdhAra para hI anumAna kiyA jAtA hai| udAharaNasvarUpa "jahAM-jahAM dhuAM hai, vahAM-vahAM Aga hai| isa pahAr3a para dhuAM hai isalie isa pahAr3a para Aga hai|" isa udAharaNa meM "jahAM-jahAM dhuAM hai, vahAM-vahAM Aga hai" vyAptivAkya hai / isI AdhAra para pahAr3a para Aga hone kA anumAna kiyA gayA hai| isI prakAra sabhI prakAra ke anumAna vyApti para hI AdhArita rahate haiN| cArvAka ke anusAra vyApti vAstavika nahIM haiM evaM isakI sthApanA kadApi saMbhava nahIM hai / vyApti ke viruddha inakA nimnalikhita AkSepa hai 1. pratyakSa ke AdhAra para 'vyApti' kI sthApanA nahIM ho sakatI hai- pratyakSa ke AdhAra para bhUta, vartamAna aura bhaviSya ke sabhI viSayoM kA jJAna asaMbhava hai| jahAM-jahAM dhuAM hai, vahAM-vahAM Aga hai| yaha eka vyApti - vAkya hai| sabhI dhuAMyukta jagahoM ko agniyukta pratyakSa ke AdhAra para nirIkSaNa karanA saMbhava nahIM hai / isalie pratyakSa ke dvArA vyApti kI sthApanA nahIM ho sakatI / 2. anumAna ke AdhAra para bhI vyApti kI sthApanA nahIM ho sakatI hai| jisa anumAna ke dvArA hama isakI (vyApti kI) sthApanA kareMge, usakI satyatA bhI to vyApti para hI nirbhara karatI hai| anumAna do taraha ke haiM - nigamana evaM Agamana / vyApti kI sthApanA na to nigamana dvArA saMbhava hai, na Agamana ke dvArA 7

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hii| agara vyApti anumAna para AdhArita ho to usa anumAna ko kisI anya vyApti para AdhArita karanA hogaa| isa taraha yahAM anyonyAzraya doSa ho jAtA hai| aisA isalie hotA hai, kyoMki anumAna vyApti para nirbhara hai evaM vyApti anumAna para AdhArita hai| isa doSa se bacane ke lie vyApti ko anumAna dvArA sthApita nahIM kiyA jA sakatA hai| 3. vyApti kI sthApanA hama zabda ke dvArA bhI nahIM kara sakate haiM kyoMki zAbdika pramA bhI anumAna ke dvArA hI siddha hotI hai| dUsarI bAta yaha hai ki yadi anumAna hamezA zabda-pramANa para hI AdhArita ho to phira koI bhI vyakti apane Apase anumAna nahIM kara sktaa| use sarvadA kisI vizvAsa yogya vyakti para nirbhara karanA hogaa| 4. kArya-kAraNa-niyama aura prakRti-samarUpatA-niyama ke AdhAra para bhI 'vyApti' kI sthApanA nahIM ho sktii| kArya-kAraNa-niyama ke mutAbika pratyeka ghaTanA kA kAraNa hotA hai| kAraNa ke abhAva meM koI bhI ghaTanA nahIM ghaTa sakatI hai| prakRti-samarUpatA-niyama ke anusAra samAna paristhiti meM prakRti kA samAna vyavahAra hotA hai| agara Aja dhue~ ke sAtha Aga pAI jAtI hai to bhaviSya meM bhI pAyI jAegI. kyoMki donoM kArya-kAraNa-sambandha se jur3e hue haiN| aba prazna uThatA hai ki kyA donoM niyamoM kI madada se vyApti kI sthApanA kI jA sakatI hai? cArvAka kA kahanA hai ki ye donoM niyama bhI sAmAnya vAkya yA vyApti-vAkya hI haiM to phira svayaM isakI sthApanA kisa prakAra hogI? yahAM eka sAmAnya vAkya kI sthApanA anya sAmAnya vAkyoM kI sahAyatA se kI jA sakatI hai| isIlie yahAM bhI punarAvRtti athavA cakraka doSa utpanna ho jAtA hai| 5. bhAvAtmaka aura abhAvAtmaka udAharaNoM ke nirIkSaNa dvArA bhI vyApti kI sthApanA nahIM kI jA sakatI hai| naiyAyikoM ne anvaya-vyatireka-vidhi ke dvArA vyApti kI sthApanA kA prayatna kiyA hai| anvaya-vyatireka-vidhi meM bhAvAtmaka evaM niSedhAtmaka donoM taraha ke udAharaNoM kA nirIkSaNa kiyA jAtA hai| jaise-aneka udAharaNoM meM dhUma aura agni kI eka sAtha upasthiti pAte haiM evaM aneka udAharaNoM meM agni kI anupasthiti ke sAtha dhUma kI bhI anupasthiti pAte haiN| tabhI hama vyApti-vAkya kI sthApanA kara pAte haiM ki jahAM-jahAM dhuAM hai, vahAM-vahAM Aga hai| cArvAka ke anusAra bhAvAtmaka aura abhAvAtmaka udAharaNoM ke nirIkSaNa ke bAvajUda kucha Avazyaka zartoM ke anirIkSaNa raha jAne kI saMbhAvanA banI rahatI hai| isalie anvaya-vyatireka vidhi ke dvArA bhI vyApti kI sthApanA saMbhava nahIM hai| ataH anumAna vyApti para AdhArita hai aura vyApti meM vAstavika satyatA nahIM hai| vyApti vAkya kI sthApanA na nirIkSaNa, na Agamana, na anvaya-vyatireka se hI ho sakatI hai| jJAna denA anumAna kA Avazyaka guNa nahIM hai| anumAna jJAna nahIM detA, vaha to saMbhAvanA para AdhArita hai|

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(kha) anumAna, upamAna, zabda arthApatti evaM anupalabdhi ke dvArA prApta jJAna anizcita hotA hai-cArvAka kA kahanA hai ki pratyakSa ko chor3akara anya prayANoM ke dvArA prApta jJAna adhikatara saMdigdha evaM anizcita hotA hai| (ga) vyAvahArika jIvana kI saphalatAoM athavA saphalatAoM ke AdhAra para anumAna ko yathArtha jJAna kA sAdhana nahIM kahA jA sakatA hai-cArvAka kI jJAnamImAMsA para kabhI-kabhI yaha AkSepa lagAyA jAtA hai ki agara anumAna yathArtha jJAna nahIM detA to phira isase hamAre dainika jIvana meM sahAyatA kaise milatI hai? kisAna acchI phasala kATane kA anumAna karake hI kheta para kaThina parizrama karatA hai| isI taraha chAtra evaM chAtrAe~ anumAna karake kaThora mehanata karate haiM ki unheM parIkSA meM saphalatA milegii| isase spaSTa ho jAtA hai ki anumAna vyAvahArika jIvana meM sahAyaka hai| isa tarka athavA yukti ke virUddha cArvAka kA kahanA hai ki vyAvahArika jIvana meM sahAyaka hone ke kAraNa ise (anumAna ko) yathArtha jJAna kA sAdhana nahIM mAnA jA sakatA hai| kyoMki vyakti kabhI-kabhI anumAna ke calate saMkaTa meM bhI pha~sa jAtA hai| anumAna ke dvArA prApta jJAna ke satya hone kI mAtra saMbhAvanA rahatI hai, nizcittatA nhiiN| saMbhAvanA aura yathArtha jJAna meM antara hai| yaha kahanA anucita hai ki saMbhAvanA se yathArtha jJAna milatA hai| ataH cArvAka ne anumAna ko yathArtha jJAna kA sAdhana nahIM mAnA hai| __zabda ko bhI yathArtha jJAna kA sAdhana nahIM mAnA jA sakatA hai-cArvAka ne zabda ke viruddha nimnalikhita tarka prastuta kiyA hai (ka) zabda Apta puruSa yA vizvasanIya vyakti ke vacana haiN| aba prazna uThatA hai ki vizvasanIya vyakti kaise upalabdha hoMge? cArvAka kA kahanA hai ki sarvaprathama aise vyakti ko pAnA kaThina hai| agara aise vyakti (Apta puruSa) mila bhI jAe~ to para bhI prazna uThegA ki inake kathana ko satya kyoM mAna liyA jaay| isake lie anumAna kA sahArA lenA par3atA hai-"sabhI vizvasanIya vyaktiyoM ke kathana satya hote haiM, yaha kathana eka vizvasanIya vyakti kA hai, isalie yaha kathana satya hai|" isa anumAna ke AdhAra para kisI vizvasanIya vyakti ke kathana ko satya mAnA jA sakatA hai| cArvAka ne anumAna ko pahale hI jJAna ke sAdhana ke rUpa meM ayogya evaM aprAmANika siddha kara diyA hai| isalie anumAna para Azrita zabda svataH aprAmANika siddha ho jAtA hai| (kha) zabda ko svataMtra pramANa nahIM kahA jA sakatA hai| anumAna kI taraha yaha bhI pratyakSa para nirbhara hai| (ga) zabda dvArA prApta jJAna hamezA satya nahIM hotA hai| yAnI satya jJAna denA zabda kA anivArya guNa na hokara Akasmika guNa hai| isalie ise yathArtha jJAna kA sAdhana nahIM mAnA jA sakatA hai| adhikAMza cintakoM ne AdhyAtmika va vaidika vAkya ko akATya batalAyA hai kintu cArvAka ne vedoM kI authaoNriTI evaM brAhmaNoM kI suparamezI ko pahale hI

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khaNDana kara diyA hai, isIlie je.ena. sinhA ne likhA hai-'They reject the authority of the Vedas and the supermacy of the Brihmanas." vedoM meM aneka virodhapUrNa, dvayarthaka, aspaSTa evaM abauddhika vAkyoM kI bharamAra hai, isalie inase satya athavA asaMdigdha jJAna kI AzA karanA vyartha hI (gha) vedoM kI racanA dhUrta brAhamaNoM ne apane svArtha kI siddhi ke lie kI hai| isIlie cArvAka ne kahA hai ki "trayo vedasya kartArau bhaNDa dhUrta nishaacraaH"| thArtha jJAna kA AdhAra para bhUta ejJAna pratyakSa dvArA atyanta cArvAka kI jJAna mImAMsA kI AlocanA (ka) inake mutAbika (cArvAka ke anusAra) pratyakSa hI jJAna prApti kA ekamAtra sAdhana hai (pratyakSameva prmaannm)| inhoMne anumAna, upamAna, zabda, arthApatti aura anupalabdhi ko yathArtha jJAna kA svataMtra pramANa svIkAra nahIM kiyA hai| pratyakSa kA kSetra atyaMta saMkIrNa hai| isake AdhAra para bhUta evaM bhaviSya kA jJAna prApta karanA saMbhava nahIM hai| vartamAna ke bhI sabhI padArthoM kA jJAna pratyakSa dvArA asaMbhava hai| agara pratyakSa ko hI ekamAtra pramANa mAnA jAe to jJAna kA kSetra atyanta saMkucita ho jaayegaa| ataH pratyakSa ko jJAna prApti kA ekamAtra sAdhana nahIM kahA jA sakatA hai| (kha) anumAna jJAna prApti kA eka mahatvapUrNa sAdhana hai| tarka-vitarka, khaNDana-maNDana ityAdi anumAna para hI nirbhara karatA hai| agara anumAna ko hama jJAna kA sAdhana nahIM mAnate haiM to phira mAnava ko buddhizIla yA mananazIla athavA tarkazIla prANI nahIM kahA jA sakatA hai kintu isa viveka guNa ke abhAva meM manuSya, manuSya na hokara pazu bana jAyegA isalie anumAna kA bahiSkAra mAnava ke lie AtmahatyA ke samAna hai| (ga) cArvAka eka ora to anumAna kA khaNDana karate haiM aura dUsarI ora isako grahaNa karate haiN| dUsaroM ke vicAroM ko grahaNa karane meM aura una taka apane vicAroM ko paha~cAne ke lie inhoMne anumAna kI sahAyatA lI hai| isI prakAra AtmA. paramAtmA, svarga, punarjanma ityAdi kA khaNDana karane ke lie inheM anumAna kI hI sahAyatA lenI par3atI hai| isa prakAra cArvAka anumAna ke khaNDana karane kA mAtra DhoMga racate haiM evaM svayaM bhItarI daravAje se isako apanA lete haiN| (gha) anumAna ke viruddha inakA (cArvAka kA) kahanA hai ki isase kabhI-kabhI mithyA jJAna athavA dhokhA bhI hotA hai, isalie ise yathArtha jJAna kA sAdhana nahIM kahA jA sakatA hai| agara cArvAka kI isa yukti ko satya mAna leM to phira pratyakSa ko bhI jJAna kA sAdhana nahIM kahA jAnA cAhie cU~ki pratyakSa jJAna bhI kabhI-kabhI galata hotA hai| yAnI pratyakSa jJAna se bhI dhokhA hotA hai| (Ga) zabda ko bhI jJAna ke sAdhana ke rUpa meM asvIkAra karane kA mukhya hetu (cArvAka yaha batalAte) haiM ki isase hamezA nizcita evaM sahI athavA ThIka jJAna nahIM miltaa| yaha kahanA satya hai ki zabda-jJAna kabhI-kabhI anizcita, 10

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asatya evaM saMdehAtmaka hotA hai kintu isI AdhAra para ise yathArtha jJAna kA sAdhana nahIM mAnanA ucita nahIM kahA jA sakatA hai| aise to pratyakSa jJAna bhI kabhI-kabhI dUSita evaM asatya ho jAtA hai| pRthvI dekhane meM cipaTI lagatI hai, kintu vAstava meM yaha nAraMgI ke samAna gola hai| ata: jisa AdhAra para cArvAka ne anumAna Adi pramANa ko yathArtha jJAna ke svataMtra pramANa ke rUpa meM asvIkAra kiyA hai usI AdhAra ko agara svIkAra kara liyA jAya to pratyakSa pramANa bhI asvIkRta ho jaayegaa| agara pratyakSa jJAna nizcita evaM doSapUrNa hone para bhI jJAna kA sAdhana kahA jAtA hai to phira zabda ko bhI isI AdhAra para jJAna kA sAdhana mAnane meM kyA harja hai? (ca) cArvAka ne vaidika zabdoM ke viruddha jehAda bolate hue inake racayitAoM ko bhaddI gAliyA~ taka dI haiN| inhoMne unheM dhUrta, pAkhaMDI, DhoMgI, nizAcara, svArthI Adi kaI burI saMjJAoM se vibhUSita kiyA hai| vastutaH vaidika RSi-muni athavA maharSi pAkhaMDa, DhoMga, svArtha ityAdi se pare the| unakA sampUrNa jIvana logoM kI sevA, kalyANa athavA niHsvArtha sevA kI bhAvanA kA jvalanta udAharaNa hai| unheM burA-bhalA kahanA kisI bhI vicAraka ke lie zobhA nahIM detA hai| samIkSA-uparyakta AlocanAoM ke bAvajada yaha mAnane ke lie bAdhya honA par3atA hai ki cArvAka ke pramANa-vijJAna kI dena ko bhulAyA nahIM jA sakatA hai| cArvAka ke nAma se unake vipakSiyoM ne anumAna ke khaNDana ke lie jo yuktiyA~ dI hai, ve kama mahattvapUrNa nahIM haiN| isa prakAra kI yuktiyA~ Adhunika pAzcAtya tarkazAstra meM bhI pAI jAtI haiN| cArvAka kA yaha kahanA ki anumAna se nizcita jJAna kI prApti nahIM ho sakatI hai| isa bAta ko pAzcAtya dezo meM praigmeTisTa tathA laoNjikala paoNjITivisTa Adi aneka sampradAyoM ke vidvAnoM va vicArakoM ne svIkAra kara liyA hai| aSTAvakra ne bhI kahA hai-mUr3ha vyakti yoga, abhyAsa aura sAdhanAoM se brahma hone kI kAmanA karatA hai, kintu sAdhanAoM se brahma kI prApti nahIM hogii| kintu cArvAka ke viparIta inakA kahanA hai ki brahma to vaha svayaM hI hai| brahma se vaha hai, usI se brahma hai| rAdhAkRSNan ke zabdoM meM anumAna kA yaugika artha hai kisI vastu ke pazcAt maapnaa| yaha vaha jJAna hai, jo anya jJAna ke pazcAt AtA hai| cihna (liMga) ke jJAna se hama usa padArtha kA jJAna prApta karate haiM jisameM vaha cihna vidyamAna ho| anumAna zabda kA prayoga bahuta vyApaka arthoM meM hotA hai, jinameM nigamana aura Agamana donoM prakAra kI prakriyA A jAtI hai| anumAna kI paribhASA kabhI-kabhI isa prakAra kI jAtI hai| aisA jJAna jisase pUrva pratyakSa jJAna Avazyaka hai| vAtsyAyana kI sammati meM, "pratyakSa jJAna ke abhAva meM anumAna ho hI nahIM sktaa| 13 alaukika pratyakSa aura alaukika pratyakSa ke antargata yogaja evaM aparokSAnubhUti ke abhAva meM cArvAka tattvamImAMsA ke kSetra meM bhautikavAdI aura

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nti yavatArahita puruSoM kI kAma jAtI hai AcAra mImAMsA meM sukhavAdI dArzanika ke rUpa meM jAne jAte haiM, inakI dRSTi meM artha sAdhana aura kAma hI jIvana kA lakSya hai| zaMkarAcArya ne ThIka hI kahA hai ki "ApUryamANamacalapratiSThaM samudramApaH pravizanti yadvatA tadutkAmA caM pravizanti sarve sa zAntimApnoti na kaamkaamii||"1" arthAt apekSArahita purUSa ko zAnti arthAt parama puruSArtha (mokSa) kI prApti hotI hai, dUsare ko arthAt bhogoM kI kAmanA karane vAle ko nhiiNmiltaa| abhiprAya yaha ki jinako pAne ke liye icchA kI jAtI hai una bhogoM kA nAma kAma hai, unako pAne kI icchA karanA jisakA svabhAva hai vaha kAma-kAmI hai, vaha usa zAnti ko kabhI nahIM pAtA hai| zAnti ke lie indriya anubhava kI nahIM balki anubhavAtIta jJAna kI jarUrata hai| aura cArvAka anubhavAtIta jJAna ke mahattva ko svIkAra hI nahIM karate haiM to phira usase lAbha kaise uThA pAyeMge? manuSya ke lie anubhava aura anubhavAtIta donoM Avazyaka haiN| samRddha jJAna athavA pUrNa jJAna ke lie aparokSAnubhUti evaM anubhavAtIta jJAna atyanta Avazyaka hai| isakA niSedha buddhisammata nahIM hai| isakA matalaba yaha nahIM ki cArvAka darzana mahattvapUrNa nahIM hai athavA bekAra hai balki AdikAla se lekara abhI taka isake mahattva ko svIkAra karane ke lie sabhI dArzanika bAhya najara Ate haiM tabhI to ema. hiriyannA ne likhA hai-"yadi hama isake ugra vicAroM ko prAcIna bhArata meM vyApaka rUpa se pracalita kalpanA kI svacchanda ur3AnoM aura kaThora tapazcaryAvAda ke virUddha pratikriyA kA phala bhI mAna leM to bhI hameM mAnanA par3egA ki isa darzana ke siddhAnta eka samaya kama Apattijanaka rahe hoNge| jisa rUpa meM yaha aba milatA hai, usase isake kAlpanika jaisA hone kA AbhAsa hotA hai| maiksamUlara ne bhI isa bAta kI sampuSTi siksa sisTamsa oNpha iNDiyana philaoNsaoNphI meM kI hai| Age phira ema. hiriyannA ne likhA hai ki yadi isake lie kisI pramANa kI AvazyakatA ho to vaha hameM isake bhogAsakti ke upadeza meM mila jAegA, jise sikhAne kI jarUrata nahIM hotii| cArvAka darzana kA anya sampradAyoM ke dvArA mAnI haI bAtoM kA niSedha karane meM itanA adhika prayatna lagAnA aura bhAratIya vicAra jor3ane meM itanA kama prayatna lagAnA bhI kucha sandeha paidA karane vAlI bAta hai|

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adhyAya-2 pramA aura apramA

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kA pramA athavA satyavadhAna kare ki usa kA dAvA karate haiN| yaha jJAna ke siddhAnta kA prArambha jisa tathya se hotA hai, vaha yaha nahIM hai ki hameM jJAna hai balki yaha hai ki hama usakA dAvA karate haiN| yaha pramANavAdI kA kArya hai ki vaha anusaMdhAna kare ki usa dAve ko kahAM taka nibhAyA jA sakatA hai| pramA athavA satya ke siddhAnta meM naiyyAyika jijJAsA karanA Arambha karatA hai ki kahAM taka hamArA dAvA tarka kI kasauTI para nyAyocita Thahara sakatA hai| vaha yaha jatAne kA prayatna karatA hai ki cAra pramANoM ke dvArA jo jJAna hameM prApta hotA hai, vaha pramANika hai athavA usakI prAkRtika AvazyakatA hai| nyAyazAstra dvArA pratipAdita jJAna ke siddhAnta kA mAdhyamika mata ke saMzayavAda ke sAtha virodha hai| saMzayavAdI kA kahanA hai ki hameM padArthoM ke tattva kA jJAna nahIM hotA aura hamArA vicAra paraspara itanA virodhI hai ki use yathArtha nahIM samajha skte| isa mata ke virodha meM vAtsyAyana kA kahanA yaha hai ki yadi mAdhyamika ko itanA nizcaya hai ki kisI bhI padArtha kI sattA nahIM hai, to use apane hI mata ke anusAra kama se kama itanI nizcitatA to svIkAra hai hI aura isa prakAra usake mata kA apane se hI khaNDana ho jAtA hai aura yadi kisI padArtha kI sattA nahIM ise siddha karane ke lie usake pAsa koI pramANa nahIM hai aura yaha usakI kevala ayuktiyukta kalpanA hai to isake viparIta mata ko svIkAra kiyA jA sakatA hai aura phira jo pramANoM kI mAnyatA ko asvIkAra karatA hai, vaha yA to kisI pramANa ke AdhAra para aisA kara sakatA hai yA binA kisI AdhAra ke aisA kara sakatA hai| yadi pichalI bAta hai to tarka karanA nirarthaka hai aura yadi pahalI bAta hai to vaha pramANoM kI mAnyatA ko svIkAra kara hI letA hai| maulika saMzayavAda kriyAtmaka nahIM hai| pratyeka vyakti ko vicAra prArambha karate hI jJAna ke siddhAntoM ko svIkAra karanA par3atA hai aura jo vicAra kI kriyA ko svIkAra karatA hai, use yathArtha ke jagat ko bhI svIkAra karanA hI hotA hai, kyoMki vicAra tathA yathArtha sattA eka-dUsare para Azrita hai| vAtsyAyana kA kahanA hai ki yadi vicAra dvArA padAthoM kA vizleSaNa saMbhava hai to yaha kahanA ayuktiyukta hogA ki padArthoM kA vAstavika prakRti kA jJAna nahIM ho sakatA hai| aura yadi dUsare pakSa meM, padArthoM kI vAstavika sattA kA jJAna nahIM hotA to vicAra dvArA padArthoM kA vizleSaNa saMbhava nahIM hotaa| isa prakAra yaha kahanA ki vicAra dvArA padArthoM kA vizleSaNa hotA hai kintu padArthoM kI vAstavika prakRti kA jJAna nahIM hotA hai| ina donoM vaktavyoM meM paraspara virodha hai| udyotakara ise isa prakAra rakhate haiM ki "yadi vicAra dvArA padArthoM kI sattA nahIM hai to vicAra dvArA padArthoM kA vizleSaNa saMbhava nahIM hai| naiyAyikoM kA kahanA hai ki jJAna yathArtha sattA kA sUcaka hai|" vAtsyAyana ne vijJAnavAda ke isa mata para AkSepa kiyA hai ki anubhUta padArtha sAkSAtkAra ke sUtramAtra haiN| svapana meM dekhe gae padArtha yathArtha nahIM hote, kyoMki jAgarikatAvasthA meM hameM unakA anubhava nahIM hotA hai| yadi indriyagrAhya 14

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anubhUta jagat kA astitva na ho to svapna kI avasthAeM saMbhava hI na ho sktiiN| svapnoM kI vividhatA unake kAraNoM kI vividhatA para Azrita hai| yadi yathArthasattA kA astitva na ho to satya tathA bhrAMti meM bheda na ke barAbara hotA hai aura isa tathya kA koI spaSTIkaraNa saMbhava na hotA ki pratyakSa jJAna meM hameM svecchAcAra prApta nahIM hai aura naiyAyika usa mata se bhI saMtuSTa nahIM hai, jo padArthoM ko svayaMsiddha, yadyapi kSaNika svabhAva vAle mAnate haiN| yadi padArtha hamAre jJAna ke kAraNa hai to unakA astitva kArya arthAta jJAna se pUrva honA Avazyaka hai, kinta padArthoM kI kSaNikatA ke mata se jisa padArtha ne jJAna utpanna kiyA. usakA dasare hI kSaNa meM, jabaki usakA pratyakSa hotA hai, astitva nahIM rhtaa| aise mata ko kisa prakAra svIkAra kiyA jA sakatA hai, kyoMki pratyakSa jJAna to kevala usa padArtha kA hotA hai. jo ki usI kSaNa meM vidyamAna ho| aisA tarka upasthita karanA ki padArtha kA tirodhAna pratyakSa jJAna kA samakAlIna hai, niHsAra hai kyoMki hama vartamAna kAla meM padArtha kA pratyakSa jJAna prApta karate haiM na ki bhUtakAla meM padArtha kaa| isa prakAra anumAna taka bhI asaMbhava ho jaaegaa| phira kArya aura kAraNa ke AdhAna aura Adheya ke rUpa meM paraspara sambaddha hone ke kAraNa donoM kA eka hI kAla meM vidyamAna rahanA Avazyaka hai| jo padArtha vAstavika rUpa se hai usakA maulika svarUpa usa padArtha se, jisakI kevala kalpanA kI jAtI hai, isa bAta meM bhinna hai ki usakI sattA anubhava ke hara sambandha se svatantra hai| jisa padArtha kI sattA hai, vaha usa kAla meM bhI hai jabaki hameM usakA anubhava nahIM hotA hai| anubhava ekapakSIya nirbharatA kA sambandha hai| anubhava kI vidyamAnatA ke lie padArthoM kA rahanA Avazyaka hai; kintu padArthoM kI sattA ke lie kisI anubhava kA honA Avazyaka nahIM hai| isa prakAra naiyAyika isa pariNAma para pahuMcatA hai ki hamAre vicAra, dravya kI icchA evaM prayojana se svatantra, tathyoM ke vastuparaka stara (mAnadaNDa) ke anusAra hote haiN| padArthoM kI sattA pramANoM para nirbhara nahIM karatI, yadyapi bodha ke viSaya ke rUpa meM unakA astitva bilkula pramANoM kI kriyA para nirbhara karatA hai| pramANoM kI pramANa saMjJA isalie hai ki ve hameM pramA (satya) prApta karAte haiN| udayanAcArya ne apane 'tAtparya parizuddhi' nAmaka grantha meM kahA hai ki "padArthoM ke vAstavika svarUpa kA jJAna pramA' hai aura isa prakAra ke jJAna ke sAdhana ko pramANa kahate haiN|" padArthoM kA vAstavika svarUpa arthAt tattva kyA hai? yaha jo padArtha hai, usakI vidyamAnatA aura jo padArtha nahIM hai usakA abhAva ke atirikta aura kucha nahIM hai| isakA tAtparya yaha hai ki jaba kisI padArtha kA, jo hai, eka vidyamAna padArtha ke rUpa meM jJAna prApta kiyA jAtA hai arthAta use usake yathArtha rUpa meM jAnA jAtA hai (yathAbhrama) aura usase virodhI rUpa meM nahIM jAnA jAtA (aviparItam) to isa prakAra jo jJAna prApta kiyA jAtA hai, vaha usa padArtha kA yathArtha svarUpa hai| isI prakAra dUsarI ora jaba eka asat (abhAva rUpa) kA abhAvAtmaka anubhava kiyA jAtA hai arthAt jo padArtha nahIM hai aura bhAvAtmaka 15

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padArtha ke virodhI svarUpa kA hai, to vahI usakA yathArtha svarUpa hai| apramA, bhrama athavA mithyA jJAna padArtha kA usa rUpa meM jJAna hai, jaisA ki vaha nahIM hai| yaha kevala jJAna kA abhAva nahIM hai, balki nizcita bhrAMti hai| prazna, pariprazna, saMzaya Adi kA bhI manuSya ke mAnasika itihAsa meM eka sthAna hai, yadyapi unakI yathArthatA athavA ayathArthatA kA prazna nahIM utthtaa| vyakti kA vicAra kie binA kisI viSaya-vastu ke viSaya meM svatantra rUpa meM nirNaya denA yA kisI prakAra kA kathana karanA tArkika mUlyAMkana kA uddezya hai| pratyeka jJAna eka prakAra kA aisA nirNaya hai, jisameM vaha padArtha, jisake viSaya meM nirNaya diyA jAe, vizeSya hai aura usake sambandha meM jo kucha kahA jAe vaha vizeSaNa hai| nyAyazAstra meM nirNaya kA vizleSaNa uddezya aura vidheya ke rUpa meM utanA nahIM kiyA jAtA jitanA ki vizeSya aura vizeSaNa ke rUpa meM hotA hai| samasta jJAna padArthoM ke svarUpa tathA guNoM ke viSaya meM hotA hai| uddezya hameM yaha batAtA hai ki eka vastu kA astitva hai aura vidheya usake vizeSa guNoM kA varNana karake usake svarUpa kA nizcaya karAtA hai, jahAM nirNaya padArtha ke svarUpa meM mela khAtA hai| use hama yathArtha jJAna kahate haiN| pratyeka viSaya kA apanA vAstavika svarUpa hotA hai aura vicAra vizeSya tathA vizeSaNa meM bheda karatA hai aura pramANita karatA hai ki donoM vAstavika jagat meM paraspara saMyukta pAe jAte haiN| yaha kahA jAtA hai ki pramANa hameM vastuoM ke vAstavika svarUpa kA jJAna karAte haiN| ghaTa rUpI padArtha tathA usake jJAna kA jo sambandha hai, vaha samavAya sambandha nahIM hai, kyoMki ghaTa viSayaka jJAna AtmA kA eka guNa hai, ghar3e kA guNa nahIM hai aura na hI yaha sambandha saMyoga sambandha hai, kyoMki saMyoga-sambandha kevala dravyoM meM hI saMbhava hai, jabaki jJAna dravya nahIM balki guNa hai| to bhI padArtha aura padArtha ke jJAna ke madhya eka sambandha honA avazya cAhie, jisase nizcita aura yathArtha pariNAma taka pahaMcAyA jA ske| isa prakAra hamAre nirNaya kA ekamAtra saMbhava niyAmaka kAraNa ghaTa kA svarUpa hI ho sakatA hai| isa prakAra ke sambandha ko svarUpa-sambandha kahate haiM, jisakI paribhASA bhImAcArya ke nyAyakoSa meM isa prakAra kI gaI hai ki "aisI avasthA meM jabaki nizcita jJAna anya kisI sambandha arthAt samavAya athavA saMyoga ke dvArA prApta na ho aura isakI sattA svIkAra karane ke lie bAdhya ho| yaha prameya padArtha tathA bodha ke madhya apane hI DhaMga kA eka nirAlA sambandha hai| jJAnarUpa kArya, jo jJAna kI kriyA athavA prakriyA se spaSTataH bhinna hai, svayaM meM na to bhautika padArtha hai aura na kevala eka mAnasika avasthA hai| yaha sAra tattva athavA usa padArtha kA svarUpa hai jo jAnA jAtA hai| yadi bAhya jJAna meM jJAna kA viSaya svayaM bhautika sattA hai to usa avasthA meM bhrAMti ho hI nahIM sktii| usake viSaya meM hara eka vyakti kA vivaraNa avazya satya honA caahie| yaha samajhanA ki jaba hama uttarI dhruva ke viSaya meM socate haiM to vaha vastuta: hamArI cetanA meM A jAtA hai, tathya ke sAtha mela nahIM khaataa| yadi yaha kevala eka mAnasika avasthA hai to hama jJAnasApekSatAvAda (viSayIvijJAnavAda) ke bhaMvara meM A phaMsate haiN| jJAna 16

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kA viSaya na to bhautika sattAvAna hai aura na manovaijJAnika sattAvAna hai, balki padArtha kA svarUpa hai| samasta jJAna meM yaha 'kyA' hI sAra tattva athavA svarUpa hai jo yathArthatA kA dAvA rakhatA hai| svapnoM meM bhI hamAre sAmane 'kyA' AtA hai, kintu hameM yaha patA cala jAtA hai ki svapnagata padArthoM kI koI yathArthasattA nahIM hai| unakA astitva sambandhI upalakSita anumodana ucita nahIM hai| samasta jJAna svarUpoM kA hI hai, jisameM sattA upalakSita rUpa meM Aropita hotI hai| isa upalakSita vizvAsa meM kabhI-kabhI bhrAMti bhI hotI hai| svayaM jJAna kI apanI kriyA dvArA vastu-viSaya padArtha se sambandha rakhatA hai yaha nahIM jAnA jAtA, kyoMki jJAna kA svataH prAmANya nahIM hai| nyAya kA mata hai ki jJAna kI yathArthatA apane Apa meM siddha nahIM hai, balki vaha anya sAdhanoM dvArA (parataH pramANa) pramANita kI jAtI hai| sAMkhya kA vicAra hai ki yathArthatA aura ayathArthatA bodha ke andara nihita hai| kintu mImAMsakoM kA vicAra hai ki yathArtha to bodha ke apane hI kAraNa hai, para ayathArthatA bAhya kAraNoM se hotI hai| isalie jaba taka anyathA siddha na ho, bodha ko yathArtha hI samajhanA caahie| bauddha vicArakoM kA mata hai ki ayathArthatA to saba bodhoM ke sAtha sambaddha hai, kintu yathArthatA ko siddha karane ke lie anya sAdhanoM kI AvazyakatA hotI hai| ina saba matoM ke virodha meM naiyyAyika kA kahanA hai ki yathArthatA aura ayathArthatA kI sthApanA bodha se svatantra anya kisI vastu se hotI hai| yadi pratyeka bodha svayaM spaSTa hotA to saMzaya kI saMbhAvanA hI na hotii| isalie yathArthatA kA nizcaya to satya ghaTanAoM ko dekhakara hI kiyA jAtA hai| kalpanA kIjie ki hama eka padArtha ko pratyakSa dekhate haiN| hameM turanta (tatkAla) yaha nizcaya nahIM ho sakatA ki jisa padArtha ko hama dekha rahe haiM vaha ThIka usI pariNAma aura AkRti kA hai, jaisA ki hameM dikhAI detA hai| hama dekhate haiM ki sUrya ghUma rahA hai| kintu vastutaH vaha ghUmatA nahIM hai| isalie padArtha ke pratyakSa athavA tAtkAlika jJAna ke sAtha usakI yathArthatA kA vizvAsa svataH saMlagna nahIM hai| hameM jJAna kI yathArthatA na kevala punarjanma kI madhyastha prakriyA dvArA hI prApta ho sakatI hai| jo bAta pratyakSa jJAna ke viSaya meM satya hai, vahI una saba jJAna ke viSaya meM bhI satya hai, jo hameM anya sAdhanoM se prApta hote haiN| uparyukta siddhAnta para kiye gae katipaya AkSepoM para naiyAyikoM ne vicAra kiyA hai| eka pramANa jo hameM kisI padArtha kA bodha karAtA hai, svayaM kisI anya pramANa kA prameya kaise bana sakatA hai? jaise ki eka tarAjU jaba usase koI vastu taulI jAtI hai, to vaha sAdhana hai, kintu jaba svayaM tarAjU vajana jAnatA ho to vaha padArtha bana jAegI, jisake vajana ke lie anya tarAjU kA vajana jAnanA ho to vaha padArtha bana jAegI, jisake vajana ke lie anya tarAjU kI AvazyakatA hogii| ThIka usI taraha jJAna kA sAdhana jaba kisI prameya padArtha kI sthApanA karatA hai to vaha sAdhana hai, parantu jaba usakI apanI sthApanA kI jAtI hai to vaha prameya bana jAtA hai| vAtsyAyana kA kahanA hai ki "buddhi athavA jJAna vastuoM ke parijJAna ke kArya meM svayaM sAdhana athavA pramANa hai kintu jaba usakA svayaM kA 17

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parijJAna apekSita ho to vahI prameya padArtha hai| yadi yahAM kahA jAe ki jJAna ke eka sAdhana ko apanI prAmANikatA siddha karane ke lie jJAna ke anya sAdhana kI AvazyakatA na honI cAhie, arthAta yaha svataHsiddha hai, to isa pramArAprameya ko bhI svayaMsiddha mAnA jA sakatA hai aura taba pramANoM kI koI AvazyakatA hI nahIM rhtii| yaha Apatti kI jAtI hai ki yadi jJAna kI yathArthatA kA jJAna kisI anya jJAna ke dvArA prApta kiyA jAtA hai, phira dUsare jJAna kI yathArthatA anya jJAna ke dvArA jAnI jAtI hai to eka prakAra kI aisI avasthA ho jAegI, jisakA kahIM anta nahIM hogaa| yadi hama kahIM bIca meM Thahara jAte haiM to pramANa kI siddhi nahIM hotI hai| naiyAyikoM kI dRSTi meM yaha koI gambhIra Apatti nahIM, balki kevala eka kAlpanika Apatti hai| saba prakAra ke kArya-sampAdana ke lie hama pramANoM kI yathArthatA ko svayaMsiddha mAna lete haiM aura eka pramANa meM dUsare pramANa kI yathArthatA ko nirantara siddha karate rahane kI koI AvazyakatA nahIM hotI hai| spaSTa jJAna kI avasthA meM, jaise ki jaba hama kisI phala ko apane hAtha meM dekhate haiM, hameM bodha kI yathArthatA ke viSaya meM koI saMzaya nahIM hotaa| hameM padArtha kA nizcita jJAna eka hI bodha kI yathArthatA ke viSaya meM koI saMzaya nahIM hotaa| hameM padArtha kA nizcita jJAna eka hI bodha meM ho jAtA hai| kintu saMzyAtmaka jJAnoM meM hameM usa jJAna kI yathArthatA nizcita karane ke lie anya jJAna kI sahAyatA kI AvazyakatA hotI hai aura jaba hameM pUrNa rUpa meM yathArtha jJAna kI prApti ho jAtI hai to hama Age khoja karanA banda kara dete haiN| kucha pramANa aise haiM, jinheM padArthoM kI siddhi aura vyAvahArika kAryavAhI ke lie apane jJAna kI AvazyakatA hotI hai aura kucha pramANa aise haiM, jinheM padArthoM kI siddhi ke lie apane jJAna kI AvazyakatA nahIM hotii| svayaM dhueM kA jJAna, isase pUrva kI vaha Aga kA jJAna karAe, Avazyaka hai| indriyAM hameM padArthoM kA jJAna detI hai, kintu indriyoM ke apane jJAna kA prazna nahIM utthtaa| hama indriyoM kA jJAna anya sAdhanoM dvArA prApta kara sakate haiM, kintu vaha jJAna anAvazyaka hai| naiyyAyikoM ke mata meM hama sIdhe yaha nahIM jAna sakate haiM ki hamAre bodha yathArtha se mela khAte haiM yA nhiiN| hameM isake lie anumAna kA Azraya lenA par3atA hai ki yaha kahAM taka hameM saphala prayatna kI ora agrasara karane meM sakSama hai| saba prakAra kA jJAna hameM kArya karane ke lie protsAhita karatA hai| yaha hameM batalAtA hai ki amuka padArtha vAMchanIya hai athavA avAMchanIya hai, athavA donoM meM se kisI koTi kA bhI nahIM hai| jIvAtmA kevala nizceSTa darzana ke rUpa meM vastuoM kI mAtra kalpanA hI nahIM karatI hai, vaha grAhya padArthoM ko grahaNa karane tathA agrAhya padArthoM ko tyAgane ke lie sadA hI utsuka rahatI hai| vicAra jIvana-yAtrA meM mAtra eka prakSipta kathA-prasaMga hai| "jJAna aisA bodha hai, jo abhilASA ko uttejanA detA hai aura karma kI ora agrasara karatA hai| naiyyAyika upayogitAvAdiyoM ke isa vicAra ke sAtha sahamati prakaTa karatA hai ki jJAna kA AdhAra hai-mAnava-prakRti kI mahattvapUrNa AvazyakatAe~ haiM aura vahAM eka aicchika pratikriyA ko janma detA hai| 18

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hamAre vicAroM kA padArthoM se mela hai yA nahIM, isakA nizcaya hameM saphala karma ke prati agrasara karane kI unakI yogyatA se hI ho sakatA hai, jise pravRtti - sAmarthya kahA gayA hai| isalie yaha spaSTa hai ki padArthoM ke sAtha vicAroM kA sambandha anukUlatA kA hai. sAdRzya kA nahIM hai bhaiyyAyika ke mata se hamAre vicAroM kI yathArthatA tathyoM ke sAtha unake sambandha para nirbhara karatI hai, aura unake mata meM vaha sambandha anukUlatA kA hai, jisakA anumAna hama vicAroM kI kAryapaddhati se karate haiN| vastutaH usI vicAra ko satya kahA jAtA hai ki jo hameM vicAra dvArA abhilaSita jJAna ko prApta karA sake aura hameM paristhitiyoM ke anusAra saphalatApUrvaka kArya karane ke yogya banA sake / tattva- cintAmaNi ke pramANyavAda ke anusAra, bodhoM kI pramANikatA anumAna dvArA sthApita kI jAtI hai| jaba hama eka ghor3e ko dekhate haiM to hameM sabase pahale AkRti kA bodha hotA hai, yaha eka ghor3A hai, jisake bAda eka aspaSTa-sA vicAra mana meM AtA hai ki "maiMne eka ghor3e ko dekhA hai" aura jaba koI ghor3e ke samIpa jAkara aura vastutaH use chUkara dekhatA hai, tabhI use anumAna hotA hai ki usakA bodha yathArtha thA aura yadi AzA ke anurUpa pratyakSa jJAna udaya nahIM hotA to vaha anumAna karatA hai ki usake bodha meM bhrAnti huii| hama jala ko dekhate haiM aura usake pAsa jAte haiN| yadi vaha hamArI AvazyakatAoM kI pUrti karatA hai to hama apane jala-sambandhI jJAna ko yathArtha kahane lagate haiM, kyoMki jo yathArtha nahIM hai, vaha saphala kriyAzIlatA ke lie protsAhita nahIM kara sktaa| jaba hamArI AkAMkSAe~ pUrI ho jAtI haiM to hama apane jJAna kI yathArthatA ko jAna jAte haiN| isa prakAra hama pariNAmoM se kAraNoM kA anumAna karate haiM satya kA yaha siddhAnta arthAt vidhyAtmaka dRSTAntoM se yathArtha jJAna kI saphala upalabdhi tathA abhAvAtmaka dRSTAntoM se ayathArtha jJAna kI asaphala upalabdhi, Agamana kahalAtA hai| yaha vyavahAryatA satya kI kevala kasauTI mAtra hai, viSaya-vastu nahIM hai| upayogitAvAda ke kucha pakSapoSakoM kA yaha bhI kahanA hai ki kriyAtmaka pariNAma hI sampUrNa satya hai aura bauddha tArkika isakA samarthana karate haiM / bauddha tArkikoM kA mata hai ki "yathArtha jJAna vaha hai, jisakA virodha na ho ske| aise jJAna ko hama avirodhI kaha sakate haiM jo hameM dRSTa padArtha kI prApti karA ske|" padArtha kI prApti se tAtparya usake sambandha meM saphalatA pUrvaka kArya karanA tathA usake svarUpa ko samajhanA hai| naiyyAyika ke mata meM satya vyAvahAryatA mAtra nahIM hai, yadyapi satya isase jAnA jAtA hai| pramANita hone se pUrva satya vidyamAna rahatA hai| nirNaya satya hai, isalie nahIM ki vaha pramANita ho jAtA hai, balki vaha satya hai isalie pramANita ho jAtA hai| ukta siddhAnta ke sambandha meM kI gaI anekoM ApattiyoM kI samIkSA naiyyAyikoM ne kI hai| hamArI AkAMkSAe~ pUrNa ho gaI. isakA hameM nizcaya nahIM ho sakatA / bhramAtmaka santoSa ke bhI anekoM udAharaNa sune gae haiN| svapnoM meM hameM bhAsamAna santoSa hotA hai, kintu isakA tAtparya yaha nahIM hai ki svapna kI avasthAeM yathArtha haiN| isakA uttara nyAyazAstra yoM detA hai ki kevala 19

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saphala kriyAzIlatA kI anubhUti hI paryApta nahIM hai, balki eka sAmAnya svastha mastiSka kI anabhUti cAhie, jo saphala kriyAzIlatA ke pichale anubhavoM kA samarthana kreN| kevala mAnasika avasthA kI vizadatA yA santoSa kI anubhUti nahIM, balki sampUrNa anubhava ke sAtha anukUlatA abhISTa hai| svapnagata padArtha anubhava ke deza-kAla rUpI sAMce meM ThIka nahIM baiTha sakate aura isalie ve kAlpanika haiN| jaba taka phala kI prApti nahIM hotI taba taka hama apane jJAna ko nizcita rUpa se yathArtha nahIM kaha skte| isa prakAra hameM vaha AtmavizvAsa nahIM mila sakatA, jisake binA koI prayatna saMbhava nahIM hai| padArthoM kA yathArtha jJAna saphala kriyAzIlatA kI pUrva zarta hai aura saphala kriyAzIlatA se pUrva hameM padArthoM kA yathArtha jJAna nahIM ho sktaa| udyotakara balapUrvaka kahate haiM ki kriyAzIlatA aura jJAna kI sApekSika pUrvavartitA ke prazna meM koI sAra nahIM hai, kyoMki sRSTi anAdi hai| isake atirikta karma ke lie jJAna kI yathArthatA nahIM, balki padArtha kA jJAna hI Avazyaka hai| jahAM taka paricita padArthoM kA sambandha hai, koI kaThinAI utpanna nahIM hotii| aisI sthitiyoM meM jahAM hamAre samakSa adbhuta rUparekhA upasthita hotI hai aura kevala pUrvavartI ghaTanAoM ko lAgU karanA aparyApta hai, vahAM bhI paryApta jJAna ke AdhAra para hama parIkSaNa karate haiN| kabhI-kabhI hama prasiddha prAkkalpanAoM kA yathArtha rUpa jAMcane ke lie karma meM pravRtta hote haiN| jIvana sAmAnyataH dhAraNAoM ke AdhAra para calatA hai aura pratyeka prastuta kriyA praNAlI ko usake AdhAra para karma karane se pUrva tarka kI sUkSmatulA para tolanA sarvadA saMbhava nahIM ho sktaa| vyAvahArika AvazyakatAoM kA dabAva hameM vicAroM ke anusAra kArya karane ko bAdhya kara detA hai, bhale hI unakA sAkSya apUrNa ho| dhArmika vizvAsa ke viSaya hamAre karma kA nirNaya karate haiM, cAhe ve tarka ke kSetra se pare hI kyoM na hoN| naiyyAyika svIkAra karatA hai ki aisI avasthAe~ haiM, jahAM pUrNa jAMca saMbhava nahIM hai| agnihotra ke anuSThAna se hameM svarga prApti hotI hai yA nahIM, isakA nizcita hamArI mutya se pUrva nahIM ho sktaa| aisA vyakti jo pUrNa jJAna prApta kiye binA karma hI nahIM karegA, yA to ati vRhad mastiSka vAlA hogA yA atyanta alpAyu hogaa| vAcaspati aura udayanAcArya jaise paravartI naiyyAyika prAmANika jJAna ke kucha rUpoM kA svataH pramANa honA svIkAra karate haiN| saba prakAra kI bhrAMti tathA una saMgati meM rahita anumAna aura tAttvika samAnatA para Azrita upamAna vAcaspati ke anusAra svataH pramANya rakhate haiM, kyoMki buddhi saMgata AvazyakatA bodha tathA padArthoM ko paraspara bAMdhane vAlI hai| indriyajanya pratyakSa jJAna aura zAbdika pramANa ke viSaya meM hama samasta rUpa se nizcita nahIM ho skte| udayanAcArya ne vAcaspati ke mata ko svIkAra kiyA hai aura yukti diyA hai ki anumAna aura upamAna ke atirikta AtmacetanA (dharmIjJAna) svataH pramANyarUpa pramANikatA rakhate haiN|

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adhyAya-3 pratyakSa pramANa

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pratyakSa zabda dvayarthaka hai kyoMki isakA prayoga pariNAma arthAt satya ke grahaNa ke lie aura samasta prakriyA ke lie bhI hotA hai, jo satya ko grahaNa karatI hai| yadyapi pratyakSa zabda kA vyavahAra prArambha meM kevala indriyoM dvArA sAkSAtkAra ke lie hI hotA thA, kintu zIghra hI isake antargata vaha samasta jJAna bhI A gayA, jisakA grahaNa turanta ho jAtA hai| bhale hI usameM indriyoM kI AvazyakatA na bhI huI ho|" __nyAyadarzana meM pratyakSa ko vyApaka artha meM prayukta kiyA gayA hai| pratyakSa se 'pramA' aura 'pramANa' donoM kA bodha hotA hai| vAstavika jJAna ko pramA aura avAstavika jJAna ko apramA kahA jAtA hai| jahA~ taka pramANa kA prazna hai jisa sAdhana se yathArtha jJAna kI prApti ho, use pramANa kahate haiN| ke.pI. bahAdura ke zabdoM meM, "Perception is knowledge which arises bythe contact of a sense with the object. This knowledge is determinate, unconnected with name and non-erratic. From the naya standpoint perception is an immediate valid cognition of reality, due to same kind of sense object contact..."." vastutaH jJAna kI vividha sAdhanoM meM pratyakSa yA antardRSTi kA mahattva sabase adhika hai| vAtsyAyana ne to yahA~ taka kahA hai ki "jaba manuSya kisI padArtha-vizeSa kA jJAna prApta karane kI abhilASA karatA hai aura koI vizvasanIya puruSa use usa padArtha ke viSaya meM batalA bhI detA hai to bhI usake andara eka abhilASA usakI yathArthatA ko anumAna dvArA vizeSaNa-vizeSa lakSaNa jAnakara parakhane kI hotI hai, kintu itane para bhI usakI jijJAsA zAnta nahIM hotI jaba taka ki vaha svayaM use apanI A~khoM se dekha na le| apanI AMkhoM se dekha lene para hI usakI icchA pUrNa hotI hai aura taba vaha phira jJAna-prApti ke lie aura kisI sAdhana kI khoja nahIM krtaa|"19 Immediate Apprehension (pratakya) is the act of the mind by which we become directly aware of something." pratyakSa zabda kA zAbdika artha A~kha ke sammukha honA hai (prti+akss)| pahale A~kha aura vastu ke samparka yA sannikarSa se utpanna jJAna ko hI pratyakSa jJAna mAnA jAtA thA lekina bAda meM calakara anya jJAnendriyoM se prApta jJAna ko bhI pratyakSa ke antargata liyA jAne lagA hai| yAnI yahA~ A~kha se sabhI jJAnendriyoM kA bodha hotA hai| isa prakAra pratyakSa usa asaMdigdha bodha ko kahate haiM jo indriya saMyoga se utpanna hotA hai aura yathArtha bhI hotA hai| annaMbhaTTa ke zabdoM meM "indriyArtha sannikarSajanyaM jJAnaM pratyakSama"2 arthAt indriya aura vastu ke sannikarSa se utpanna jJAna hI pratyakSa hai| gautama ne indriyajanya jJAna kI paribhASA dete hue kahA hai ki "vaha jJAna jo kisI indriya ke sAtha padArtha kA saMyoga hone se prAdurbhUta hotA hai, jise zabdoM dvArA prakaTa na kiyA jA sake, jo bhramarahita ho aura pUrNa rUpa se prakaTa ho rahA ho| 23 22

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pratyakSa kI uparyukta paribhASA kA vizleSaNa karane para isameM tIna tattva pAye jAte haiM-(ka) vastu aura indriya meM sannikarSa-pratyakSa ke lie 'indriya-vastusannikarSa' Avazyaka hai| udAharaNArtha-A~kha se gulAba kA sannikarSa hone para hI gulAba kI lAlimA kA pratyakSa hotA hai| (kha) pratyakSa bhrama nahIM hai-kabhI-kabhI indriya aura vastu ke samparka se bhrama athavA mithyAjJAna bhI milatA hai| ise pratyakSa nahIM kahA jA sakatA hai| pratyakSa ke lie indriya-vastu-sannikarSa ke sAtha-sAtha jJAna meM bhrama kA pUrNatayA nirAkaraNa bhI Avazyaka hai| agara sAMpa ko rassI samajha liyA jAe yA rassI ko sAMpa samajha liyA jAya to ise pratyakSa nahIM kahA jA sakatA hai| (ga) pratyakSa anizcita nahIM hotA hai-pratyakSa hamezA nizcita hotA hai| kisI vastu ke pratyakSa meM anizcita jJAna nahIM honA caahie| agara kisI vyakti kA pratyakSa karane para yaha kaheM ki vaha yA to mohana hai yA rAma hai to ise pratyakSa nahIM kahA jA sakatA hai| ataH pratyakSa ke lie sadaiva nizcita honA jarUrI hai| gautama ne to apanI paribhASA meM sabhI prakAra ke pratyakSa jJAna ko nizcayAtmaka mAnA hai| inakA kahanA hai ki yadi hameM isa viSaya meM sandeha hai ki dUra sthita padArtha manuSya hai athavA eka khambhA hai, dhUla hai yA dhuAM hai, to yaha pratyakSa jJAna nahIM hai| (gha) pratyakSa bhASA para AdhArita nahIM hai| kisI viSaya kA pratyakSa hone para use bhASA ke mAdhyama ke abhivyakta karanA jarUrI nahIM hai| ise bhASA meM vyakta kara bhI sakate haiM aura nahIM bhI kara sakate haiN| yaha pratyakSa karane vAloM kI icchA para nirbhara hai| arthAt yaha vacanIya aura anirvacanIya donoM ke liye sArthaka siddha hotA hai| pratyakSa kI uparyukta paribhASA atyanta prAcIna hai| adhikAMza bhAratIya dArzanikoM ne ise santoSaprada batalAyA hai| lagabhaga sabhI pAzcAtya vidvAnoM ne bhI ise santoSaprada paribhASA ke rUpa meM mAna liyA hai| kintu navya-naiyAyika, vedAntI evaM kaI anya vidvAnoM ne ise doSapUrNa batalAyA hai| navya naiyAyika gaMgeza upAdhyAya ne isameM tIna prakAra ke doSoM kI carcA kI hai-(ka) ativyApta paribhASA kA doSa, (kha) avyApti doSa, (ga) cakraka doss| inakA kahanA hai ki indriya-saMyoga ke binA bhI pratyakSa jJAna saMbhava ho sakatA hai| Izvara ko sabhI viSayoM kA pratyakSa jJAna hai, kintu Izvara ko indriya nahIM hai| jaba rassI ko bhramavaza sA~pa samajha letA hai to indriya saMyoga kA abhAva rahatA hai, kyoMki vahAM koI vAstavika sAMpa nahIM hai, jisake sAtha A~khoM kA samparka ho| sukha-duHkha Adi jitane manobhAva haiM, sabhI kA pratyakSa indriya saMyoga ke binA hI hotA hai| isase spaSTa hai ki indriya saMyoga pratyakSa jJAna ke sabhI bhedoM kA sAmAnya lakSaNa nahIM hai| ataH indriya saMyoga pratyakSa ke lie nitAnta Avazyaka nahIM hai| pratyakSoM kA sAmAnya lakSaNa indriya saMyoga nahIM varan sAkSAt-pratIti hai| kisI vastu kA pratyakSajJAna taba hotA hai, jaba usakA sAkSAtkAra hotA hai| arthAta jaba usa vastu kA jJAna binA kisI purAne anubhava yA binA kisI anumAna ke 23

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hotA hai| isIlie gaMgeza upAdhyAya ne pratyakSa kI paribhASA dete hue kahA hai ki "pratyakSasya sAMkSAtkAritvaM lakSaNam" arthAt binA kisI mAdhyama ke prApta jJAna ko hI pratyakSa kahate haiN| yahA~ sAkSAt pratIti ko hI pratyakSa kI mukhya pahacAna batalAyA gayA hai| pratyakSa kA yaha sAmAnya lakSaNa ise anya pramANoM se sarvathA pRthak kara detA hai| anumAna, upamAna, zabda Adi kisI bhI pramANa se sAkSAt jJAna nahIM hotA hai / pratyakSa ke prakAra - isake bhedoM kA nirUpaNa kaI prakAra se kiyA jA sakatA hai| eka prakAra se pratyakSa laukika aura alaukika ho sakatA hai| sAdhAraNa DhaMga se jaba indriya kA saMyoga vastu ke sAtha hotA hai taba laukika pratyakSa kahalAtA hai| laukika pratyakSa do prakAra kA hotA hai-bAhya evaM manasa / This direct knowledge may arise from external or internal perception. In external perception, we directly know by the exercise of our sense organs (the eye, the ear etc.) that external objects exist outside of us and possess it exists and possesses the quality, brightness. In internal perception (also called introspection) we directly know the states of our own mind, e.g., our joys and sorrows.24 bAhya pratyakSa AMkha, nAka, kAna, tvacA tathA jihavA ke dvArA hotA hai| manasa pratyakSa mAnasika anubhUtiyoM ke sAtha mana ke saMyoga se hotA hai| isa taraha laukika pratyakSa chaH prakAra ke hote haiN| dUsare zabdoM meM pratyakSa jJAna ko chaH bhedoM meM vibhakta samajhanA cAhie, jaise- ghrANaja, rAsana, cAkSuSa, tvAca, zrAvaNa aura mAnasa / kyoMki ghrANa, rasana, cakSu, tvaka, kSotra aura mana ye chaH indriyA~ hai / yaha sugandha hai / yaha durgandha hai / yaha jJAna ghrANaja pratyakSa hai| kyoMki ghrANa ke pAsa gandhavAlI vastu ke juTane para ghrANa se usa gandha kA pratyakSa hotA hai| 25 pratyakSa janya indriyArtha saMbaMdha hI sannikarSa kahalAtA hai| kahIM bhI jaba indriya ke sAtha draSTavya padArtha kA saMbaMdha hotA hai, tabhI usa padArtha kA pratyakSa hotA hai / ghaTa ke sAtha jaba A~kha juTatI hai taba yaha ghar3A hai, aisA jJAna hotA hai| yadyapi sannikarSa laukika aura alaukika jJAna rUpa meM do prakAra kA haiM kintu annaMbhaTaTa ne jina sannikarSo kA ullekha kiyA hai, ve sabhI laukika hI haiM, alaukika nahIM / jahA~ taka laukika pratyakSa ke antargata antarindriya kA prazna hai, vaha mana hI hai| isake dvArA AtmA kI icchA, dveSa, prayatna, sukha tathA dukha kA pratyakSa hotA hai| isIlie vizvanAtha paMcAnana ne likhA hai- "sAkSAtkAraM sukhadukhAdInAM kAraNaM mana uccayate / mana zabda kA artha hI hotA hai-"manyate anena iti mana" arthAta jo manana kA sAdhana yAnI socane samajhane kA dvAra hai, vahI mana hai| gautama ne svayaM bhI batalAyA hai ki "jJAnAyaugapadyAta eka manaH" / S.C. Chatterji ke zabdoM meM "There is only one internal sense called manas or mind". yaha 24

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bAhya indriyoM kI taraha bhUtoM kA banA huA nahIM hai| inakI jJAnazakti kisI vizeSa prakAra kI vastuoM ke jJAna meM hI sImita nahIM rhtii| vaha sabhI prakAra ke jJAnoM ke bIca sAmaMjasya sthApita karane ke lie kendrIya indriya kA kAma karatA hai| nyAya kI taraha vaizeSika, sAMkhya, mImAMsA prabhRti bhI mana ko antarindriya mAnate haiN| zrImadbhagavadgItA ke dvitIya adhyAya ke sAThaveM zloka meM batalAyA gayA hai fan "Turbulent by nature, the senses even of a wise man who is practising self-control, forcibly carry a way his mind, Arjuna" isIliye 61veM zloka meM batalAyA gayA hai tAni sarvANi saMyamya yakta AsIta matparaH / vaze hi yasyendriyANi tasya prajJA prtisstthitaa|| phira 67veM zloka meM batalAyA gayA hai "As the wind carries away a boat upon the waters, even so of the senses moving among senseobjects, the one to which the mind is joined takes away his discrimination." ataH indriyoM kA niyaMtraka mana hI hai isaliye mana ko vaza meM karane kI bAta batalAI gaI hai| dUsarI dRSTi se laukika pratyakSa ke tIna prakAra ho jAte haiM-nirvikalpaka pratyakSa, savikalpaka pratyakSa evaM prtybhijnyaa| kisI vastu kA anizcita pratyakSa hI nirvikalpaka pratyakSa hai| isameM vastu ke astitva kA AbhAsa mAtra milatA hai| yahA~ vastu kA pUrNa jJAna nahIM hotA hai| isIlie annaMbhaTTa ne likhA hai-"niSprakAraka jJAnam nirvikalpakam" yAnI niSprakAraka jJAna hI nirvikalpaka pratyakSa kahalatA hai| nirvikalpaka jJAna ke sambandha meM koI pramANa nahIM hai, aisA kahanA ucita nahIM hai kyoMki "gauriti viziSTajJAnaM vizeSaNajJAnajanyaM viziSTajJAnatvAt" arthAt yaha gAya hai Adi viziSTa-jJAna vizeSaNa-jJAna janya hai kyoMki viziSTa-jJAna hai| jo viziSTa-jJAna hotA hai vaha vizeSaNa-jJAnajanya avazya hotA hai, jaise yaha daNDI hai, Adi jJAna, yaha anumAna pramANa rUpa se vidyamAna hai| vizeSaNa jJAna ko bhI yadi savikalpaka mAnA jAe to anavasthA hogii| isa prakAra nirvikalpaka jJAna kI siddhi hotI hai| ataH yaha pramANa bhale hI kisI vastu kA pUrNa jJAna nahIM detA hai, phira bhI pramANa kI koTi meM AtA hai| isameM vastu ke astitva kA mAtra AbhAsa hotA hai| jaise gaharI nIMda meM socate rahane para kabhI-kabhI khaTa-khaTa kI AvAja kA jJAna hotA hai, parantu yaha patA nahIM calatA hai ki yaha AvAja kisakI hai| isI taraha parIkSA dete samaya vidyArthI bAhara kI AvAja sunatA rahatA hai, kintu likhane meM magna rahane ke kAraNa vaha una AvAjoM kA pUrNa artha nahIM samajha pAtA savikalpaka pratyakSa nirvikalpaka pratyakSa kA vikasita rUpa hI savikalpaka pratyakSa hai| isa prakAra ke pratyakSa meM vastu kA kevala AbhAsa hI nahIM milatA balki usakA pUrNa artha jJAta ho jAtA hai| nirvikalpaka pratyakSa aura savikalpaka 25

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pratyakSa meM ThIka vahI sambandha hai, jo manovijJAna ke kSetra meM saMvedanA aura pratyakSIkaraNa meM hai arthapUrNa saMvedanA ko pratyakSIkaraNa kahate haiN| isI taraha arthapUrNa nirvikalpaka pratyakSa hI savikalpaka pratyakSa hai / isIlie naiyAyikoM ne savikalpaka jJAna se pahale nirvikalpaka jJAna kI AvazyakatA para jora diyA hai / pahale vastu ko evaM manuSyatva ko jAna lene ke bAda hI "yaha manuSya arthAt manuSyatva (viziSTa) hai" aisA vizeSya-vizeSaNa rUpa se jJAna saMbhava hai| isI taraha agara hama koI AvAja suneM aura yaha bhI samajha leM ki yaha AvAja apane sugge kI hai to yaha savikalpaka pratyakSa kahalAyegA / ataH yaha kahanA ThIka hai - "saprakArakaM jJAnaM savikalpakam / "26 isa sambandha meM jayanta bhaTTa ne batalAyA hai ki nirvikalpa aura savikalpa donoM pratyakSa meM vastu kI AtmA eka hI rahatI hai, sirpha bheda itanA hai ki nirvikalpa meM vaha 'anAkhyAta' athavA avyakta rahatI hai aura savikalpa meM akhyAta athavA vyakta ho jAtI hai| savikalpaka jJAna do bhAgoM meM bAMTA jA sakatA hai-jaise "vyavasAya aura anuvyavasAya" / vyavasAya - jJAna vaha hai, jisameM jJAna - rahita vastu kA bhAna hotA hai anuvyavasAya vaha hotA hai, jisameM jJAna sahita vastu kA viSayIkaraNa hotA hai| jaise yaha maiM jAnatA hU~ ki yaha nIlI sAr3I hai, kintu jJAna sambandha meM vidvAnoM ke bIca mataikya nahIM hai| pratyabhijJA - pahacAna hI pratyabhijJA hai / yAnI pratyabhijJA pahacAna ko kahate haiM / pAribhASika zabdAvalI meM hama kaha sakate haiM ki pUrvAnubhUti ke AdhAra para kisI vyakti yA vastu ko pahacAna lenA hI pratyabhijJA hai| isameM smRti aura indriya donoM ke sahayoga se jJAna milatA hai isIlie ise bhUta aura vartamAna kA saMgama kahA jAtA hai| yadi kisI vyakti ko dekhane se hI sAkSAt anubhava ho ki yahI vaha manuSya hai (jise pahale dekhA thA) to isa jJAna ko pratyabhijJA kaheMge / isa pratyakSa meM pratyakSa anubhava kA bhAva avazya vartamAna rahatA hai| naiyAyikoM ne pratyakSa kA nirvikalpaka, savikalpaka tathA pratyabhijJA meM jo bheda kiyA hai, use bauddha evaM advaita vedAntI nahIM mAnate haiN| pratyabhijJA (saM. strI. ) - vaha jJAna jo kisI dekhI huI vastu ko athavA usake samAna kisI anya vastu ke phira se dekhane para utpanna ho / alaukika pratyakSa-vastu kA indriya ke sAtha asAdhAraNa sannikarSa hone se alaukika pratyakSa hotA hai| laukika sannikarSaja pratyakSI ne jahA~ viSaya ke sAtha indriyoM ke sambandhasvarUpa se saMyoga, saMyuktasamavAya, saMyuktasamavetasamavAya samavAya, samavetasamavAya evaM vizeSaNavizeSyabhAva inake andara koI eka ke sAtha sannikarSa hotA hai / yahA~ sannikarSoM kI apekSA hotI hai| vahIM alaukika pratyakSa ukta saMyoga Adi se utpanna nahIM hotA hai| 28 isalie usakI apekSA nahIM rakhatA hai| alaukika pratyakSa ko bhI tIna bhAgoM meM vibhakta kiyA gayA hai, ve haiM - (ka) sAmAnya lakSaNa pratyakSa athavA dharmapratyakSamUlaka dharmaviziSTa dharmI - samudAya kA pratyakSa, 26

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(kha) jJAna lakSaNa pratyakSa athavA vizeSaNa smaraNa mUlaka viziSTa pratyakSa evaM (ga) yogNj| (ka) sAmAnya lakSaNAjanya (Class perception ) - kisI vyakti yA vastu vizeSa ko dekhakara usakI jAti kA pratyakSa honA hI sAmAnya lakSaNAjanya athavA sAmAnya lakSaNa pratyakSa hai| nyAyadarzana ke mutAbika vyaktivizeSa meM usakI jAti nihita hai| isalie jaba kisI vyakti kA pratyakSa hotA hai to usameM nihita jAti kA bhI pratyakSa ho jAtA hai / udAharaNa ke lie kisI manuSya vizeSa ko dekhate hI usakI jAti (manuSyatva) kA pratyakSa ho jAtA hai| isI taraha kisI ghar3e ko dekhakara jo bhAvI evaM atIta dUravartI evaM nikaTavartI sabhI ghar3oM kA samUhAtmaka jJAna hotA hai, vaha pratyakSa sAmAnya lakSaNa pratyakSa kahalAtA hai kyoMki eka ghar3e ke sAtha A~kha juTane para jo ghaTatva usa ghar3e meM dekhA jAtA hai, vahI saMsAra ke samagra ghaToM meM rahatA hai| ataH ghaTatva svarUpa sAmAnya kA arthAt sakala ghaTa sAdhAraNa dharma kA jaba jJAna hotA hai to vahI jJAna asAdhAraNa kAraNa banakara svaviSaya ghaTakatva ke AzrayIbhUta samagra ghaToM kA pratyakSa karA detA hai / Siminyalaka/a perception is the perception of the universals. According to Nyiya, the universals are a distinct class of reals. They inhere in the particulars which belong to different classes on account of the different universals inhering inthem. An individual belongs to class because the universal of that class inheres in it. Thus a cow becomes a cow because it has the universal cowness inhering in it." 29 (kha) jJAna lakSaNAjanya athavA jJAna lakSaNa pratyakSa (Complicative perception)- agara eka indriya ke kArya ko dUsarI indriya karane lage to jJAna lakSaNa pratyakSa hotA hai| ise yoM kahA jAe ki jJAna lakSaNAjanya athavA jJAna lakSaNa pratyakSa vaha hai, jahA~ koI dUra se candana kASTha le jAtA hai to dUratA-prayukta ghrANa ke sAtha sambandha na hone para A~kha se hI vahA~ "yaha candana sugandhita hai " isa prakAra se pratyakSa hotA hai / vahA~ sugandha kA smaraNa hI sugandha viziSTa candana ke pratyakSa meM kAraNa arthAt asAdhAraNa kAraNa ho jAtA hai| A~kha kA kArya hai dekhanA aura nAka kA kArya hai gandha kA patA lagAnA / yahA~ pUrvAnubhUti ke AdhAra para hama A~khoM se dekhakara hI kisI vastu ke sugandhita athavA durgandhita hone kA jJAna prApta kara lete haiN| isI prakAra jaba hama A~khoM se dekhate hI harI ghAsa ko mulAyama aura barpha ko ThaMDA batalA dete haiM / yahA~ ghAsa ke mulAyama aura barpha ke ThaMDA hone kA jJAna A~khoM ke dvArA hI ho jAtA hai| vastutaH yaha tvacA kA kAma thA / kintu pUrvAnubhUti ke AdhAra para hama A~khoM se dekhakara hI kisI vastu ke mulAyama yA kaThora, ThaMDA hone kA jJAna prApta kara lete haiM to yahI jJAna jJAna lakSaNa pratyakSa kahalAtA hai| sAdhAraNataH pratyeka indriya kA apanA alaga-alaga viSaya hotA hai| ataH jaba eka indriya se dUsarI indriya ke viSaya kA jJAna hone 27

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lage to use jJAna lakSaNa pratyakSa samajhanA caahie| yahAM gata anubhava evaM pUrva anubhava kI pradhAnata rahatI hai| The second kind of extra ordinary perception is called jnina laky a perception. It is the complicated perception through association sometimes different sensation become associated and from one integrated perception. Here an object is not directly presented to a sense organ, but is revived in memory through the past cognition of it and is perceived through representation. jaise eka mitra dUsare mitra ke kArya sampanna kara detA hai (pUrva sambandha jJAna ke AdhAra para) usI prakAra eka indriya dUsare indriya athavA indriyoM ke kAma ko apane kArya kI taraha sampanna kara dene meM sahAyatA pradAna karatA hai| yaha gata-anubhava evaM gata-sambandha para AdhArita jJAna hai| (ga) yogaja (Intuitive perception) yaha vaha pratyakSa hai, jisameM yogiyoM ko abAdhita rUpa se padArthoM kA sAkSAtkAra hotA hai| isa sambandha meM esa. sI. caTarjI ne likhA hai-"The third kind of extra-ordinary perception is called yogaja. It is the intuitive and imediate perception of all objects-past, distant and future, possessed by the yogins through the power of meditation. It is like the kevalajn ina of the Jains, the Bodhi of the Buddhist, the kevalya of Sifkhya-yoga and the Aparoky inubhuti of the Ved intins. It is intuitive suprasensuous and supra-relational."30 vastutaH nyAyadarzana kucha aise yogiyoM ko mAnatA hai, jo sabhI kAloM kI vastuoM kA pratyakSa kara sakate haiN| ati sUkSma, ati dUrastha evaM bAdhita vastuoM kA pratyakSa karane meM bhI ye pUrNatayA samartha haiN| inake sammukha samaya aura dUrI kA koI vyavadhAna yA rUkAvaTa nahIM hai| ina yogiyoM ke dvArA kiyA gayA pratyakSa hI yogaja kahalAtA hai| pataMjali ke yogasUtra meM yaha spaSTa dRSTigocara hotA hai| kaivalya prApta vyakti hI yogaja kA marma jAnate haiM aura yogaja se kaivalya kI prApti hotI hai| kacha vidvAnoM ne "pratibhA' nAmaka pratyakSa ko bhI eka prakAra kA pratyakSa mAnA hai| vastutaH use yogaja ke antargata hI mAnanA cAhie kyoMki choTe baccoM ko jo bhAvI padArthoM kA jJAna hotA hai, jaise pUchane para choTI baccI kahatI hai ki "bhAI Aja AyegA" aura ThIka AtA bhI hai, vahA~ mAnanA hogA ki vizuddha-antaHkaraNa gata saMskAra hI asAdhAraNa kAraNa hotA hai aura yogajasthala meM bhI yahI bAta hotI hai, kyoMki yoga se yogiyoM kA antaHkaraNa vizuddha hone para hI tadgata saMskAra ke sahAre yogaja pratyakSa hotA hai isIliye yogI ko sarvazreSTha mAnA jAtA hai| zrImadbhagavadgItA meM bhI isa bAta kI sampuSTi kI gaI hai| isIlie SaSTa adhyAya ke 46veM zloka meM batalAyA gayA

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hai ki "tapasvibhyo'dhiko yogI jJAnibhyo'pi mto'dhikH| karmibhyazcAdhiko yogI tasmAdyogI bhvaarjun||" uparyukta alaukika-pratyakSoM ke andara prathama hai-sAmAnya lakSaNAjanya pratyakSa aura dvitIya jJAna lakSaNAjanya-pratyakSa viziSTa pratyakSa ke lie vizeSaNa kA jJAna sAmAnya lakSaNA sannikarSa kahA jAtA hai, aura vizeSaNa pratyakSa ke lie vizeSaNa kA smaraNa jJAnalakSaNA sannikarSa kahalAtA hai| pAzcAtya vicArakoM kI dRSTi meM bhale hI ye yogI kAlpanika hoM, kintu bhAratIyoM evaM vizeSakara naiyAyikoM ke lie inakA astitva asaMdigdha hai| aise yogiyoM kI upasthiti bhArata meM hara yuga meM rahI hai| bhagavAna mahAvIra, gautamabuddha, maharSi gautama, kaNAda, veda vyAsa, zaMkarAcArya, rAmAnujAcArya, tulasIdAsa, kabIradAsa, matsyendranAtha, gorakhanAtha, pataMjali, arvAcIna yuga meM aravinda ghoSa, svAmI vivekAnanda, ozo rajanIza isake jvalanta udAharaNa haiN| sArthaka vAkya ke guNa sArthaka vAkya kI vivecanA karate hue sI.DI. zarmA ne ThIka hI likhA hai"Verbal Testimony-A word is a po.......... which signifies an object and a sentence is a collection of words. But a sentence in order to be intelligible must conform to certain............ These conditions are four-ikitkyi, yogyata, sannidhi and titparya." padoM ke samUha ko 'vAkya' kahate haiN| lekina sabhI padoM ke samaha ko vAkya nahIM kahA jA sakatA hai| ata: vAkya padoM kA vaha samaha hai, jisase koI artha nikle| kisI bhI prakAra kA samUha arthapUrNa vAkya nahIM samajhA jA sakatA hai| kisI vAkya ke artha ko zabdabodha kahate haiN| zabda bodha ke lie vAkya kA artha abAdhita bhI honA caahie| jisa vAkya kA artha bAdhita hotA hai, usase zrotA ko arthabodha nahIM hotA hai| isalie kisI arthapUrNa vAkya ke lie cAra bAteM Avazyaka haiM-AkAMkSA, yogyatA, sannidhi evaM taatpry| annaMbhaTTa ne bhI likhA hai-"AkAMkSA yogyatA sannidhizca vAkyArtha jJAne hetuH" / 32 sI.DI. zarmA ke zabdoM meM, "The first is mutual impression expectancy. The words of a sentence are inter related and stand in need of one another in order to express a complete sense. A mere aggrigate of unrelated words will not make a logical sentence." (ka) AkAMkSA-kisI vAkya ke padoM ko Apasa meM eka-dUsare kI apekSA rahatI hai| ise hI AkAMkSA kahate haiN| yAnI zabda bodha vahA~ hotA hai, jahA~ vAkya ke antargata padoM meM paraspara apekSArUpa AkAMkSA samajhI jAtI hai| vAkya zabdoM ke mela se banate haiN| isalie jarUrI hai ki kisI vAkya ke zabdoM meM pArasparika AkAMkSA ho| dUsare zabdoM meM isake uddezya aura vidheya meM paraspara anvaya kA honA anivArya hai| vAkya ke zabdoM meM eka-dUsare kI AkAMkSA yA apekSA honI 29

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caahie| jaba taka yaha apekSA (zabdoM ke eka sAtha rahane kI AkAMkSA) pUrI nahIM hotI taba taka vAkya sArthaka nahIM kahA jA sakatA hai| annaMbhaTTa ne likhA hai-"padasya padAntaravyatireka prayuktAnvayAnanubhAvakavvamAkAMkSA | arthAt jisa dUsare zabda ke uccAraNa hue binA jaba kisI anya zabda kA abhiprAya samajha meM na Ave to isa prakAra ke una donoM padoM ke sambandha ko AkAMkSA kahA jAtA hai| udAharaNa ke lie yadi vaktA eka sA~sa se bola jAe ki "gaiyA baila AdamI hAthI' to isa vAkya se zrotA ko koI artha bodha nahIM hotA hai| kyoMki "gaiyA' isa pada se "baila" isa pada kI koI apekSA nahIM mAlUma hotI hai| isI taraha agara koI kahe ki "lAo' to isase sArthaka vAkya nahIM bana jAtA kyoMki isa zabda ko anya zabdoM kI apekSA hai| aba yadi kahA jAya ki pustaka lAo to yaha sArthaka bana jAtA hai kyoMki yahA~ AkAMkSA parI ho jAtI hai| isI taraha yadi yaha bolA jAya ki "gaiyA AtI hai", "baila jAtA hai" to isa vAkya se arthabodha hotA hai, kyoMki kriyA pada se kAraka pada ko aura kAraka pada se kriyA pada kI apekSA hotI hai| "gaiyA" yaha kAraka pada hai, "AtI hai" yaha kriyA pada hai| isI prakAra anya udAharaNoM meM bhI samajhanA caahie| isa prakAra jina zabdoM meM pArasparika AkAMkSA na ho unase sArthaka vAkya nahIM bana sakatA hai| (kha) yogyatA-vAkya kI dUsarI AvazyakatA usake padoM kI yogyatA hai| vAkya ke padoM ke dvArA jina vastuoM kA bodha hotA hai, unameM yadi koI virodha na ho to isa virodha ke abhAva ko yogyatA kahate haiN| isIlie annabhaTTa ne likhA hai-"arthAbAdho yogytaa'| yAnI sArthaka vAkya ke lie yaha Avazyaka hai ki isake zabdoM meM sAtha rahane kI AkAMkSA ho aura inameM paraspara sAmanjasya pAyA jaay| ise yoM kahA jAya ki kisI vAkya ke zabdoM meM pArasparika virodha yA asaMgati nahIM honI cAhie, arthAt uddezya aura vidheya ko paraspara virodhI nahIM honA cAhie tabhI ye kisI vAkya meM eka sAtha raha sakate haiN| jina zabdoM ke milane se sahI artha nikale, unameM sAtha rahane kI yogyatA samajhanI caahie| isake viparIta yadi uddezya aura vidheya meM paraspara AkAMkSA rahane para bhI sAtha rahane kI yogyatA na ho to sArthaka vAkya nahIM bana sakatA hai| jaise koI kahe ki "agni se sIMca rahA hai to isa vAkya se artha bodha nahIM hotA hai, kyoMki siMcana jala se hI ho sakatA hai, agni se nhiiN| isa prakAra ke vAkya-prayogasthala meM zrotA ko arthopasthiti arthAt padArthoM kA vizrRMkhalabhAva se samaraNamAtra hokara raha jAtA hai-isI arthagata AbAdhitva yAnI arthabodha ko dArzanika loga "yogyatA" kahate haiN| yogyatA kA jJAna yadi abhrAnta arthAt yathArtha hai, to zabda bodha yathArtha hotA hai| kucha loga ayogyatA jJAna ko zAbdabodha ke prati pratibandhaka mAnate haiM, isI se ukta ayogyatA vAkya se vAkyArthabodha nahIM hotA hai| (ga) Asakti yA sannidhi-vAkya kI tIsarI AvazyakatA sannidhi yA Asakti hai| vAkya ke padoM kA eka-dUsare se sAmIpya honA hI sannidhi hai| 30

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37 annabhaTTa ne bhI kahA hai- padAnAma avilambena uccAraNaM sannidhiH / " koI vAkya tabhI arthasUcaka ho sakatA hai, jaba usake padoM meM samaya evaM sthAna kI dRSTi se naikaTya ho| yadi unake samaya kA bahuta antara rahe to unase vAkya nahIM bana sakate haiN| usI prakAra yadi unake bIca sthAna kA bahuta antara rahane para bhI vAkya nahIM bntaa| eka-gAya - laao| ina padoM meM AkAMkSA aura yogyatA ke rahane para bhI inase vAkya nahIM bana sakatA hai| agara ye eka-eka kara tIna dinoM meM bole jAeM yA tIna pRSThoM para alaga-alaga likhe jaaeN| aba jAhira hai ki yadi kisI vAkya ke zabdoM meM yogyatA bhI ho aura AkAMkSA bhI ho parantu sannidhi na ho to vAkya sArthaka nahIM ho sakatA hai| vAkya kI sArthakatA ke lie Avazyaka hai ki isake zabda paraspara nikaTa hoN| binA vyavadhAna ke uccarita pada hI sArthaka vAkya kA nirmANa karate haiM padoM kI samIpatA deza aura kAla meM hotI hai isI samIpatA yA nikaTatA ko Asakti yA sannidhi kahate haiM / (gha) tAtparya - vaktA kI icchA ko hI dArzanikoM ne tAtparya kahA hai| vaktA kI icchA kA jJAna bhI zAbda bodha ke prati kAraNa hotA hai| vAkya ke artha aneka hone para bhI zrotA vaktA kI jaisI icchA samajhatA hai, arthAt "yaha vaktA isa artha ko samajhAne ke lie isa vAkya kA prayoga kara rahA hai aisA samajhatA hai tadanurUpa hI vAkya se arthabodha karatA hai| jaise bhojana karate samaya vaktA ne kahA - "saindhava le Ao" to zrotA yahI samajhatA hai ki seMdhA namaka lAne ko kahA gayA hai| vaha yaha nahIM samajhatA ki sindha deza kA ghor3A lAne ke lie kahA gayA hai / yadyapi saindhava zabda namaka aura ghor3A donoM kA samAna rUpa se vAcaka hai, phira bhI bodha donoM kA eka kAla aura sthAna meM nahIM hotA hai| aba spaSTa hai ki kisI vAkya ko sArthaka tabhI kahA jA sakatA hai jaba vaktA ke kathana kA sahI abhiprAya samajha meM A jaay| jaba taka aparAdha ke aparAdha kA patA nahIM calatA hai taba taka nyAya dene meM nyAyAdhIza ko behada kaThinAiyoM kA sAmanA karanA par3atA hai| abhiprAya kA patA calane para hI nyAyAdhIza sajA dete haiM athavA samA se mukta karane kI ghoSaNA karate haiN| ataH arthapUrNa vAkya ke lie tAtparya kA sabase adhika mahattva hai| nItizAstra meM bhI isakA mahattvapUrNa sthAna hai| loka kalyANa kI bhAvanA athavA uttama tAtparya ke kAraNa hI vaidika vAkya ko akATya evaM apausaSeya batalAyA gayA hai| arthAt vaidika vAkya kI sArthakatA evaM asaMdigdhatA kA kAraNa tAtparya (sarvabhUtahite ratA" kI avadhAraNA) hI hai| tAtparya ke kAraNa hI manu ne brAhmaNoM (jJAniyoM) ke corI karane para adhika daNDa dene kI bAta kI hai aura zUdroM (ajJAniyoM) ke corI karane para bahuta kama daNDa dene kA vidhAna kiyA hai| ataH arthapUrNa vAkya ke lie prAcya evaM pAzcAtya donoM darzanazAstra meM tAtparya kA mahattvapUrNa sthAna hai bhArata meM manu bRhaspati, zukrAcArya, kauTilya se lekara Aja taka adhikAMza cintakoM ne tAtparya ko hI adhika mahattva pradAna kiyA hai aura Age bhI isI kI saMbhAvanA hai| 31

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adhyAya-4 anumAna

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jisa sAdhana se yathArtha jJAna (prabhA) kI prApti ho use pramANa kahA jAtA hai| pramANa para adhika jora dene ke kAraNa hI ise (nyAyadarzana) kabhI-kabhI pramANa zAstra bhI kahA jAtA hai| yathA-pratyakSa, anumAna, upamAna aura zabda ko svIkAra kiyA hai| aba anumAna ke svarUpa kI vivecanA karanA ucita pratIta hotA hai| anumAna do zabdoM ke yoga se banA hai-anu+maan| anu kA artha pazcAt aura mAn kA artha jJAna hotA hai| yAnI anumAna kA zAbdika artha pazcAd jJAna hai| aba prazna uThatA hai ki anumAna kisa jJAna ke pazcAt yA bAda AtA hai? dUsare zabdoM meM anumAna kA AkArika AdhAra kyA hai? sAdhAraNataH pratyakSa hI anumAna kA AkArika AdhAra mAnA jAtA hai| pratyakSa ke bAda hI anumAna kA sthAna AtA hai| kuppU svAmI zAstrI ne ThIka hI likhA hai-"Anum ina as its etymological sense indicates is after-proof. It is after-proof in the sense that it uses the knowledge derived from perception or verval testimony (igama) and helps the mind to march on further and add to its knowledge." parvata para dhUma kA pratyakSa hone para hI hama vahAM agni kI upasthiti kA anumAna karate haiN| isI taraha kisI vidyArthI ko kaThora parizrama karate dekhakara usake prathama zreNI meM uttIrNa hone kA anumAna kiyA jAtA hai| maharSi gautama, vAtsyAyana Adi ne anumAna ko pratyakSa ke bAda hI batalAyA hai| gautama ne anumAna ke lie tatpUrvakama zabda kA prayoga kiyA hai| vAtsyAyana ne kahA hai ki "pratyakSa ke abhAva meM koI anumAna saMbhava nahIM hai|" K.P. Bahadur ne likhA -"Inference is knowledge which preceded by perception, and is of three varieties, viz., apriori, aposteriori and what is commonly seen." isI tathya ko pAzcAtya vicArakoM ne isa prakAra vyakta kiyA hai, "jJAta ke AdhAra para ajJAta kA jJAna prApta karanA hI anumAna hai|" anumAna se abhiprAya hai "cihna dvArA kisI vastu kA jJAna kiyA jaanaa| 39 kabhI-kabhI anumAna kA AdhAra Agama' (zAstravacana) bhI kahA jAtA hai| vAtsyAyana pratyakSa ke sAtha-sAtha Agama ko bhI anumAna kA AkArika AdhAra mAnate haiN| unhIM ke zabdoM meM "prtykssaagmaashritmevaanumaanm"| arthAt pratyakSa athavA Agama para AdhArita jJAna hI anumAna hai| Agama ko anumAna kA AdhAra taba mAnA jAtA hai jaba pratyakSa dvArA isakA AdhAra nahIM milatA hai| jaise Agama dvArA AtmA kI amaratA kA jJAna hone para hama isake niravayava hone kA anumAna karate haiN| caTarjI evaM datta ne anumAna kI paribhASA dete hue kahA hai ki "Inference is a process of reasoning in which we pass from the apprehension of some mark (Linga) to that of something else, by 33

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virtue of a relation of invariable concomitance (vyipti) between the two." arthAt anumAna buddhi kI vaha prakriyA hai, jisameM kisI liMga yA hetu ke jJAna ke AdhAra para kisI dUsarI vastu kA jJAna prApta kiyA jAtA hai, kyoMki usa vastu tathA liMga ke bIca vyApti-sambandha kA jJAna rahatA hai| udAharaNa ke lie dhUma (liMga yA hetu) ke pratyakSa ke AdhAra para Aga kA jJAna prApta kiyA jAtA hai cUMki dhUma aura Aga ke bIca vyApti-sambandha kA jJAna pUrva se hI rahatA hai| isIlie esa.sI. caTarjI ne likhA hai-"An unumana has been defined in the Nyiya system as the knowledge of an object, not by direct observation, but by means of knowledge of a linga or sign and that of its universal relation (vyipti) with the infered object." anumAna ke avayava-anumAna meM tIna pada aura kama se kama tIna vAkya hote haiN| pada-liMga yA hetu, sAdhya evaM pkss| kappUsvAmI zAstrI ke anusAra-"Students of Nyaya, before they proceed to study the chapter on anum ina, should start with a clear conception of the meaning of the technical terms. Pakya, sadhya and hetu or sadhana,........pakna corresponds to the minor term, the term pakya itself standing for the substantive with reference to which something has to be infered or inferentially predicted, the term denoting sadhya corresonds to the major term.....**** jo vastu siddha kI jAe, use 'sAdhya' aura jisake dvArA vaha siddha kI jAtI hai, use sAdhana kahate haiN|" hetu use kahate haiM, jisake dvArA pakSa ke sambandha meM sAdhya siddha kiyA jAtA hai| sAdhya kA sambandha pakSa ke sAtha hai| yaha hetu ke dvArA hI siddha hotA hai| sAdhya use kahate haiM, jo pakSa ke sambandha meM siddha kiyA jAtA hai| pakSa anamAna kA vaha aMga hai, jisake sambandha meM anumAna kiyA jAtA hai| vAkya-nigamana, hetu aura vyApti vaaky| nyAyazAstra meM ise svArthAnumAna kA udAharaNa batalAyA gayA hai kyoMki yahA~ apanI zaMkA ke samAdhAna ke lie yA dUsaroM ke sammukha kisI tathya ko siddha karane ke lie anumAna kiyA gayA hai| naiyAyikoM ke tInoM pada sAdhya, pakSa aura hetu pAzcAtya nyAya meM kramazaH vRhatpada, laghupada evaM madhyavartIpada ke nAma se pukAre jAte haiN| udAharaNa ke lie "jahAM-jahAM dhuAM hai vahAM-vahAM Aga hai| isa pahAr3a para dhuA~ hai, ataH isa pahAr3a para Aga hai|" isa udAharaNa meM dhuAM liMga yA hetu hai| liMga yA hetu kA artha cihana hai| Upara ke udAharaNa meM dhuAM liMga yA hetu hai| liMga yA hetu ko sAdhana bhI kahA jAtA hai| Aga sAdhya hai aura pahAr3a pakSa hai| dhuAM yahAM sAdhana athavA cihna hai aura agni sAdhya hai| anumAnaM dvividhaM svArthe praarthec| tatra svArtha svAnumitihetuH / tathAhi svayameva bhUyodarzanena yatrayatradhUmasAtratatrAgniriti mahAnasAdau vyAptiM gRhIvvA parvatasamIpaMgataH, 34

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tadagatecAgnau sandihAna parvate dhUmaM pazcana vyApti smarati yatra dhUma sAmAgniriti / tadanantaraM vahina vyApyadhUmavAnayaM parvata iti jJAna mutpadyate / ayameva liMgaparAmarza ityucyte| tasmAt parvatovAhnimAnitijJAnamanumiti rUppadyate / tadetatsvArthAnumAnam / arthAt anumAna ke prabheda do haiM - svArthAnumAna aura parArthAnumAna / svArtha anumiti kA hetubhUta anumAna kahalAtA hai - svArthAnumAna / tadanantara yaha parvata vahinavyApya dhUma yukta hai| aisA jJAna usa vyakti ko utpanna hotA hai, yahI kahalAtA hai liMga praamrsh| taba use parvata agni yukta hai, yaha anumiti svarUpa jJAna utpanna hotA hai| isa prakAra svArthAnumiti kA hetubhUta jJAna kahalAtA hai| niyata aura anaupAdhika sambandha ko hI vyApti sambandha kahA jAtA hai aura yahI vyApti sambandha anumAna kA AdhAra hai| nyAya ke anusAra anumAna ke vibhinna bheda nyAya darzana meM tIna dRSTikoNa se anumAna ke vargIkaraNa kiye gaye hai- (ka) prayojana ke anusAra (kha) prAcIna nyAya athavA gautama ke anusAra evaM (ga) navya nyAya ke anusAra / prayojana ke anusAra anumAna do taraha ke hote haiM - (1) svArthAnumAna evaM ( 2 ) praarthaanumaan| anumAna do uddezyoM se kiye jA sakate haiM-apanI zaMkA ke samAdhAna ke lie athavA dUsaroM ke sammukha kisI tathya ko siddha karane ke lie| jaba anumAna apanI zaMkA ke samAdhAna ke lie kiyA jAtA hai to use 'svArthAnumAna' kahate haiN| Ananda jhA ke zabdoM meM- "svArthanumiti vaha hai, jahAM uddezya upadezaka bhAva kA prayojana nahIM hotA hai| anumAtA anumApaka hetu ko prakRtadharmI meM dekhakara svayaM anumeya kI anumiti usa dharmI meM kara letA hai| jaise koI manuSya parvata se uThane vAlI dhUma zikhA ko dekhakara "yaha parvata agni vAlA hai" isa prakAra anumiti karatA hai| aisI anumati svArthAnumiti kahalAtI hai| yAnI kabhI-kabhI hama apane jJAna ke lie anumAna karate haiM ise svArthAnumAna kahA jAtA hai| aise anumAna meM tIna taraha ke vAkya rahate haiM-nigamana, hetu aura vyApti vAkya jaise rAma maraNazIla hai- nigamana kyoMki vaha manuSya hai- hetu evaM sabhI manuSya maraNazIla haiM-vyAptivAkya athavA udAharaNa - pAzcAtya tarkazAstra meM vRhat vAkya, laghuvAkya evaM niSkarSa kahe jAte haiN| naiyAyikoM ke tInoM pada sAdhya, pakSa evaM hetu ko pAzcAtya nyAya meM kramazaH vRhat pada, laghupada aura madhyavartI pada kahA jAtA hai| jaba anumAna dUsaroM ko samajhAne ke lie kiyA jAtA hai to use parArthAnumAna kahA jAtA hai dUsare zabdoM meM kabhI-kabhI kisI bAta ko dUsaroM ko samajhAne ke lie bhI anumAna karate haiN| yaha parArtha anumAna kahalAtA hai| isameM pA~ca vAkya hote hai-pratijJA, hetu, vyApti vAkya upanaya evaM nigamana ise 'paMcAvayava nyAya' kahate haiN| udAharaNa ke lie (1) rAma maraNazIla hai - pratijJA / 35

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(2) kyoMki vaha eka manuSya hai-hetu| (3) sabhI manuSya maraNazIla haiM, jaise-rAma, zyAma, mohana, sohana, rahIma Adi udaahrnn| (4) rAma bhI eka manuSya hai-upny| (5) rAma maraNazIla hai-nigmn| gautama kA kahanA hai ki "sAdhya nirdezaH pratijJA' arthAt sAdhya kA nirdeza karanA hI pratijJA hai| pakSa meM sAdhya ko siddha karane vAlA sAdhana hI hetu kahalAtA hai| yAnI jisa yukti ke dvArA pratijJA ko siddha kiyA jAtA hai, use hI hetu kahA jAtA vyApti sthApita karane vAlA dRSTAnta hI udAharaNa hai aura dRSTAnta sahita hetu evaM sAdhya kA vyApaka sambandha dikhalAkara use pakSa meM prayukta karanA hI upanaya hai| jaba pratijJA siddha ho jAtI hai to use hI nigamana kahA jAtA hai| kucha AlocakoM kA kahanA hai ki pratijJA aura nigamana tathA hetu aura upanaya meM koI antara nahIM hai| naiyAyika isa mata kA khaNDana karate hue kahate haiM ki pratijJA aura hetu eka nahIM kahe jA sakate haiN| siddha kI jAne vAlI vastu kA kathanamAtra hI pratijJA hai aura usa vastu ke vAstava meM siddha ho jAne para nigamana karate haiN| isI taraha hetu aura upanaya meM spaSTa antara hai| pratijJA ko siddha karane vAlA sAdhana hI hetu hai, kintu dRSTAnta dvArA hetu aura sAdhya ke bIca sAmAnya sambandha dikhalAte hue use pakSa para vizeSa rUpa se lAgU karanA hI upanaya kahalAtA hai| ataH jahA~ pAzcAtya nyAya mAtra nigamanAtmaka hotA hai, vahA~ paMcAvayava nyAya ko nigamanAtmaka-AgamanAtmaka kahA jAtA hai| isameM vAstavika saphalatA kI prApti kA prayAsa kiyA jAtA hai jabaki pAzcAtya nyAya meM AkArika satyatA kI pradhAnatA rahatI hai aura kabhI-kabhI vahI lakSya rahatA hai| rAdhAkRSNan ke zabdoM meM-"hetu ke pakSa meM vidyamAna hone mAtra se hI jise pakSadharmatA kahate haiM, anumAna taba taka prAmANika nahIM ho sakatA, jaba taka ki eka vyApaka sambandha hetu aura sAdhya ke bIca meM sthApita na ho| udAharaNa-'jahAM-jahAM dhuAM hai, vahAM-vahAM Aga rahatI hai| jaise rasoIghara meM, hameM anumAna ke AdhAra para, sAdhyapada kI ora le jAtA hai| gautama ke anusAra-udAharaNa se tAtparya eka aise samAna dRSTAnta se hai, jahAM sAdhya kA Avazka guNa vidyamAna ho| vAtsyAyana kA bhI yahI mata pratIta hotA hai|" prAcIna nyAya yA gautama ke anusAra-anumAna ke tIna prakAra haiM-(1) pUrvavat (2) zeSavat aura (3) saamaanytodRssttaanumaan| yaha vyApti ke prakAra-bheda ke anusAra huA hai| (ka) pUrvavat anumAna-isa anumAna meM pUrvavartI ke AdhAra para anuvartI kA jJAna prApta kiyA jAtA hai| yAnI jJAta kAraNa se ajJAta kArya kA anumAna karanA 36

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hI pUrvavat anumAna kahalAtA hai| aba prazna hai ki kAraNa aura kArya kyA hai? kArya ke avyavahita niyata pUrvavartI ghaTanA ko kAraNa kahate haiM aura kAraNa ke nitya avyavahita paravartI ghaTanA ko kArya kahA jAtA hai| ataH spaSTa hai ki pUrvavat anumAna meM bhaviSyat kArya kA anumAna vartamAna kAraNa se hotA hai| jaise hone vAlI varSA kA anumAna vartamAna samaya ke meghoM ko dekhakara karanA pUrvavat anumAna kA udAharaNa hai| isI taraha AkAza meM kAle bAdala dekhakara varSA ke AdhAra para acchI phasala kA anumAna karanA isI anumAna kA udAharaNa hai| rAdhAkRSNan ke anusAra-jaba hama bAdaloM ko dekhate haiM aura unase varSA kA anumAna karate haiM to yaha 'pUrvavat' anumAna hai, jisameM hama pUrvavat ko dekhakara pariNAmaM rUpI paravartI vastu ke astitva kA anumAna karate haiN| parantu isa avasthA meM anumAna kevala kAraNa hI ko dekhakara nahIM kiyA gayA, balki pUrva anubhava ke AdhAra para bhI kiyA gayA hai| jaba hama nadI meM AI huI bAr3ha ko dekhate haiM aura anumAna karate haiM ki varSA huI hogI, to yaha zeSavata anumAna hai, kyoMki isameM paravartI pariNAma ko dekhakara usake pUrvavartI kAraNa kA anumAna karate haiN|5|| (kha) zeSavat anumAna-isameM vartamAna kArya se vigata kAraNa kA anumAna kiyA jAtA hai| yAnI yahA~ anuvartI ke AdhAra para pUrvavartI kA anumAna lagAyA jAtA hai| udAharaNa ke lie sabhI jagahoM meM pAnI kI bharamAra dekhakara bAr3ha hone kA anumAna yA kahIM maleriyA bukhAra kA prakopa dekhakara vahA~ anophila maccharoM kI bharamAra kA anumAna karanA isI anumAna kA udAharaNa hai| pUrvavat evaM zeSavat anumAna kArya kAraNa ke niyata sambandha ke dvArA hote haiN| yAnI donoM anumAna kArya-kAraNa sambandha para nirbhara haiN| yahA~ vastuoM ke kramika nirAkaraNa vidhi ke dvArA zeSa kA anumAna kiyA jAtA hai| yAnI agara vikalpoM ko chAMTa-chAMTakara anta meM zeSa bacane vAle vikalpa ke AdhAra para koI anumAna nikAlA jAtA hai to zeSavata anumAna kahalAtA hai| isa zabda kA zAbdika artha hai-zeSa ke smaan| (ga) sAmAnyatodRSTa anumAna-ise sAmAnyatodRSTa bhI kahA jAtA hai kyoMki yahAM sAdhya athavA liMgI sAmAnyataH adRSTa (apratyakSa) rahatA hai| kaI aise padArtha haiM, jinakA pratyakSa nahIM hotA hai| isa sthiti meM inake kucha lakSaNoM yA cihanoM ke AdhAra para inake astitva kA anumAna kiyA jAtA hai| pUrvavat evaM zeSavat anumAna jahAM kArya-kAraNa ke niyata sambandha ke dvArA hote haiM, vahIM yaha anumAna (sAmAnyato duSTa) kArya-kAraNa ke dvArA nahIM hotA hai| jaise samaya-samaya para dekhane se mAlUma par3atA hai ki candramA AkAza ke bhinna-bhinna sthAnoM para rahatA hai| isase usakI gati ko pratyakSa nahIM bhI dekhakara hama isa nizcaya para pahuMcate haiM ki candramA gatizIla hai| isa anumAna kA AdhAra yaha hai ki anyAnya vastuoM ke sthAna parivartana ke sAtha-sAtha unakI gati kA bhI pratyakSa hotA hai| isalie hama yaha anumAna karate haiM ki candramA ke sthAnAntarita hone ke kAraNa usameM bhI gati hogii| yadyapi candramA kI gati ko hama pratyakSa nahIM dekhte| isI taraha AtmA kA pratyakSIkaraNa nahIM hotA hai| kintu isake kaI lakSaNoM yA guNoM (jaise 37

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sukha-duHkha, icchA ityAdi) kA pratyakSa hameM hotA hai| yaha sAmAnya niyama hai ki guNa yA cihna kisI Azraya meM hI raha sakate haiN| isa prakAra hama anumAna karate haiM ki ina guNoM ke AdhAra ke rUpa meM koI sattA avazya hai / yaha sattA nizcaya hI 'AtmA' hai| I isa taraha hama dekhate haiM ki yaha anumAna kArya-kAraNa-sambandha ke dvArA nahIM hotA hai balki sAmAnya sAdRzya ke anubhavoM ke dvArA hI saMbhava hotA hai| ataH yaha anumAna upamAna se milatA-julatA hai| navya - nyAya ke eka tIsare prakAra ke bheda ke anusAra anumAna tIna taraha ke hote haiM- (1) kevalAnvayI (2) kevala vyatirekI evaM (3) anvayavyatirekI / anumAna ke ye tInoM rUpa vyApti kI vidhi para AdhArita haiM / datta evaM caTopAdhyAya ke zabdoM meM yaha prakAra-bheda bahuta yuktipUrNa hai, kyoMki yaha vyApti-sthApana praNAlI ke prakAra-bheda para avalambita hai / 1 ,46 yahAM navya naiyAyikoM kI vyAkhyA kucha aura hI hai| unakA kahanA hai ki "pUrvavat" kA artha hai- "kevalAnvayI, zeSavat kA artha hai - "kevalavyatirekI" aura "sAmAnyatodRSTa" kA artha hai-"anvayavyatirekI" " aba prazna uThatA hai ki vyApti kyA hai? do vastuoM ke bIca niyata anaupAdhika evaM sAmAnya sambandha ko vyApti kahA jAtA hai| (1) kevalAnvayI - jaba mAtra bhAvAtmaka udAharaNoM ke AdhAra para sthApita vyApti ko anumAna kA AdhAra banAyA jAtA hai, taba use kevalAnvayI anumAna kahate haiN| dUsare zabdoM meM kevalAnvayI anumAna use kahate haiM, jisake sAdhana tathA sAdhya meM niyata sAhacarya dekhA jAtA hai| arthAt jisakI vyApti kevala anvaya ke dvArA sthApita hotI hai aura jisameM vyatireka kA sarvathA abhAva hotA hai| 18. yAnI yahA~ niSedhAtmaka udAharaNa nahIM liye jAte haiN| jaise (ka) yaha naukara rakhane yogya hai- pratijJA / (kha) kyoMki yaha naukara ImAnadAra hai-hetu (ga) aura jo ImAnadAra hotA hai, use naukara rakhA jA sakatA hai, jaise - mohana, sohana, caMdU rahIma Adi udAharaNa / (gha) yaha naukara ImAnadAra hai- upanaya / (Da) yaha naukara rakhane yogya hai-nigmn| uparyukta anumAna meM sabhI udAharaNa bhAvAtmaka haiM / yahA~ koI bhI udAharaNa niSedhAtmaka nahIM hai| yaha anumAna je. esa. mila ke dvArA prastuta anvaya vidhi se milatA-julatA hai| (2) kevala vyatirekI-yaha vaha anumAna hai, jisameM sAdhya ke abhAva ke sAtha-sAtha sAdhana ke abhAva kI vyApti ke jJAna se anumAna hotA hai, / sAdhana aura sAdhya kI anvayamUlaka vyApti se nahIM yAnI niSedhAtmaka udAharaNoM ke dvArA sthApita vyApti para AdhArita anumAna hI kevala vyatirekI anumAna kahA jAtA hai| udAharaNa ke lie - (ka) yaha himAlaya pahAr3a hai - pratijJA / 38

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(kha) kyoMki yaha sabase U~cA pahAr3a hai hetu| (ga) evaM jo himAlaya nahIM hai, vaha sabase U~cA nahIM hai, jaise Alpsa, bhArata meM himAlaya Adi - udAharaNa / (gha) yaha pahAr3a sabase U~cA hai- upanaya / (Ga) yaha himAlaya pahAr3a hai - nigamana / / yaha anumAna mila kI vyatireka vidhi se milatA-julatA hai| (3) anvaya-vyatirekI- yaha vaha anumAna hai, jisameM sAdhana evaM sAdhya kA sambandha anvaya aura vyatireka donoM ke hI dvArA sthApita hotA hai| isa anumAna meM vyApti sambandha nimnalikhita DhaMga se sthApita hotA hai-sAdhana ke upasthita rahane para sAdhya bhI upasthita rahatA hai / sAdhya ke anupasthita rahane para sAdhana bhI anupasthita rahatA hai| isa prakAra vyApti kA jJAna anvaya evaM vyatireka kI sammilita praNAlI para nirbhara karatA hai| bhAvAtmaka udAharaNa-sabhI dhuAMyukta sthAna agniyukta haiN| pahAr3a dhuA~ yukta hai| pahAr3a agni yukta hai| nirSadhAtmaka udAharaNa- sabhI Aga rahita sthAna dhUma rahita haiN| parvata dhUmayukta hai / parvata Aga yukta hai| yaha anumAna mila kI saMyukta vidhi (The Joint method of agreement and difference) se milatA-julatA hai| ataH yaha kahanA ucita hI hai ki Student of Indian Logic will do well to remember that vitsyiyana is the earliest known writer who draw pointed attention to the reason why Gautam's Nyiya came to be regarded as the science of epistemology_and Logic (pramitadeg istra, anviknik / or ny zya deg istra). " 49 vyApti sambandha para bhAratIya dArzanikoM meM vizeSakara cArvAka aura pAzcAtya dArzanikoM meM DeviDa hyUma ne Apatti prakaTa kI hai| inakA kahanA hai ki agara sirpha atIta evaM vartamAna anubhava ko svIkAra kiyA jAe to hama kaha sakate haiM ki dhueM athavA Aga kI vyApti meM koI vyatikrama nahIM pAyA gayA hai, kintu isakA kyA pramANa hai ki yaha sambandha graha, nakSatroM jaise sudUra sthAnoM ke lie aura bhaviSya ke lie bhI lAgU hogA? isa saMzaya ko dUra karane ke lie naiyAyikoM ne batalAyA hai ki "sabhI dhUmavAn padArtha bahinamAna hai|" yaha vyApti tarka dvArA isa prakAra pramANita ho sakatA hai| agara yaha vAkya satya nahIM hai to isakA virodhI vAkya "kucha dhUmavAn padArtha bahinamAn nahIM haiM" avazya satya hogaa| to phira vyApti sambandha kA khaNDana kaise hogA? yaha vyApya aura vyApaka kA sambandha hai / yaha do prakAra kA hotA hai- samavyApti evaM asamavyApti / jaba samAna vistAra vAle do pada meM vyApti kA sambandha rahatA hai to use samavyApti kahA jAtA hai| isake padoM kI vyApakatA barAbara hone ke kAraNa eka-dUsare kA aura dUsare se pahale kA 39

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anumAna kiyA jA sakatA hai, jaise-abhidheya aura prmey| jo abhidheya hai, vaha prameya hai aura jo prameya hai, vaha abhidheya hai| bauddha evaM vedAnta ne kArya-kAraNa kA tAtmya sambandha ko svIkAra kiyA hai| naiyAyikoM ke anusAra upAdhi kA sAdhya samavyApti tathA avyApta sAdhana honA caahie| jaise-dhueM se agni kA anumAna nahIM karake koI agni se dhueM kA anumAna kare to yaha anumAna upadhi duSTa vyApti para nirbhara hone ke kAraNa bhramAtmaka ho jAegA, kyoMki yahAM dhUma sAdhya hai aura agni sAdhana hai, aura Aga meM tabhI dhuAM ho sakatA hai, jaba Aga kI utpatti bhIge IMdhana se huI ho| ataH niyata aura anaupAdhika sambandha ko hI vyApti sambandha kahA jAtA hai|

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adhyAya-5 upamAna pramANa

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nyAyazAstra meM tIsarA pramANa upamAna hI hai| gautama ke anusAra jJAta vastu kI samAnatA ke AdhAra para ajJAta vastu kI vastuvAcakatA kA jJAna jisa pramANa ke dvArA ho use upamAna kahA jAtA hai| upamAna do zabdoM ke mela se banA hai--up+maan| upa kA artha sAdRzya yA samAnatA hai aura mAna kA artha jJAna hotA hai| ataH upamAna se sAdRzya jJAna kA bodha hotA hai| esa.sI. caTarjI ke zabdoM "The word up imana is derivid from the words upa meaning idza ya or similarity and mina meaning cognition. Hence upam ina derivatively means the Knowledge of the similarity between two things. " yAnI isake dvArA saMjJA - saMjJi - sambandha kA jJAna hotA hai| dUsare zabdoM meM isake dvArA kisI nAma aura usake nAmI ke sambandha kA jJAna hotA hai aura upamAna ke dvArA prApta jJAna upamiti yA upamAnajanya jJAna kahalAtA hai| tarkasaMgraha ke anusAra saMjJA-saMjJi sambandha kA jJAna hI upamiti hai| aba spaSTa hai ki upamAna jJAna prApti kA vaha sAdhana hai, jisake dvArA kisI pada kI vastuvAcakatA kA jJAna ho| udAharaNa ke lie mAna leM ki kisI vyakti ne bher3iyA nahIM dekhA hai parantu vaha kutte ke bAre meM pUrNa paricita hai| koI Apta puruSa use batalAtA hai ki bher3iyA kutte kI bhA~ti eka jAnavara hai aura donoM meM kAphI samAnatA hai| vaha vyakti eka dina kahIM bher3iyA dekhakara use bar3e kutte ke sadRzya pAkara use bher3iye ke rUpa meM pahacAna letA hai / bher3iye kA jJAna upamiti hai aura jisa sAdhana se yaha jJAna milatA hai, use upamAna kahate haiN| isI taraha koI vizvasanIya vyakti Apake sAmane kisI aisI vastu kA varNana kare jise Apane kabhI na dekhA ho aura pIche usa vastu ko dekhakara Apa kaheM ki yaha vastu vahI hai, jisakA varNana Apake sAmane kiyA gayA thA, to yaha jJAna upamAna ke dvArA prApta hogaa| 50 rAdhAkRSNana ke anusAra upamAna athavA tulanA vaha sAdhana hai, jisase hama kisI pUrNatayA jJAta padArtha ke sAdRzya se kisI anya padArtha kA jJAna prApta karate haiN| yaha sunakara ki jaMgalI baila yA nIla gAya ( gavaya) gAya ke samAna hotA hai, yaha anumAna karate haiM ki pazu jo gAya ke sadRza dikhAI detA hai, gavaya hai| upamAna ke tarka meM do avayava rahate haiM - (1) jJeya padArtha kA jJAna, ( 2 ) sAdRzya kA pratyakSa jnyaan| jahAM prAcIna naiyAyika pahale ko naya jJAna kA mUla kAraNa mAnate the, vahIM arvAcIna naiyyAyika sAdRzya jJAna ko adhika mahattva dete haiN|" upamAna -pramANa ke lie yaha Avazyaka hai ki hameM kisI paricita vastu ke sAtha jJAtavya vastu ke sAdRzyoM kA jJAna prApta ho aura Age calakara una sAdRzyoM kA pratyakSIkaraNa ho| jaba hama gavaya meM gau ke sAdRzya ko dekhate haiM aura pahale sunI huI isa bAta kA smaraNa karate haiM ki gavaya yA nIla gAya gAya ke AkAra-prakAra kI hotI hai aura gAya se milatI-julatI hotI hai| yAnI gavaya gau ke sadRzya hI hai, tabhI hama jAnate haiM ki isakA nAma gavaya hai| 42

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pratyakSa aura anumiti ke samAna upamiti bhI eka svataMtra pramiti hai| isakI prakriyA vaha hai, jaise kisI ne kisI se kahA ki "viSaharaNI bUTI ke paudhe mUMga ke paudhe ke samAna haiN| kabhI usa zrotA ko davAI ke lie viSaharaNI bUTI kI jarUrata huI to jaMgala meM jAkara DhUMDhane lgaa| nizcaya kiyA ki "yaha viSaharaNI hai" yahI nizcaya upamiti jJAna kahalAtA hai| "upamitikaraNaM upmaanm| saMjJAsaMjJi sambandhajJAnamupamitiH, tatkaraNaM saadRshyjnyaanm| tathAhi kazcita gavayapadArthamajananakutazciMtaM AraNyaka puruSAt gosadRzaH gavayaH iti zrutvA vanaM gtH| vAkyArtha smarana gosadazaM piNDaM pshyti| 'tadanantaram asau gavayapada vAcyaH' ivyupamitiH utpdyte|"53 aba prazna uThatA hai ki kyA sabhI prakAra ke sAdRzya upamiti ke AdhAra kahe jA sakate haiM? uttara hogA nhiiN| vahI sAdRzya upamiti kA prAmANika AdhAra kahalA sakatA hai, jisameM jAti yA sAmAnya kI ekatA athavA samarUpatA pAI jaay| ataH sAdRzya ke lie do vastuoM meM sambandha sajAtIya honA cAhie na ki vijaatiiy| kauA aura hAthI meM vijAtIya sambandha hai cUMki inameM pahalA pakSI hai aura dUsarA jAnavara hai| kuttA aura bher3iyA athavA gavaya aura gAya donoM ke donoM jAnavara jAti ke haiM yAnI donoM meM sajAtIya sambandha hai| upamiti kA vizleSaNa karane para usake antargata cAra tattva ubhara kara Ate haiN| ve haiM (ka) kisI vizvasanIya vyakti kA kathana ki amuka ajJAta vastu athavA vyakti jJAta vastu, jIva athavA vyakti ke samAna hotA hai, jaise-bher3iyA bar3e kutte kItaraha hotA hai athavA gavaya gAya kI taraha hotA hai| (kha) sAdRzyadhI-kisI jIva yA vastu ko dekhakara pUrva jJAna jAnavara yA vastu se usakI samAnatA kA anubhava krnaa| (ga) vAkyArtha smRti-sAdRzya anubhava karane para vizvasanIya vyakti kA kathana yAda pdd'naa| (gha) upamiti-usa naI vastu kA jJAna ho jaanaa| jJAna cAra tattvoM meM 'sAdRzyadhI' arthAt sAdRzya-jJAna hI sabase adhika mahattvapUrNa hai| isIlie sAdRzya-jJAna hI upamiti kA sabase adhika samIpavartI sAdhana mAnA gayA hai| prAcIna naiyAyikoM ne sAdRzya ko hI upamiti kA AdhAra mAna liyA hai kintu bAda ke naiyAyikoM ne samAnatA ke sAtha-sAtha viSamatA aura vicitratA ko bhI upamiti kA AdhAra svIkAra kara liyA hai| isIlie upamAna tIna prakAra ke ho jAte haiM-(ka) sAdhopamAna, (kha) vaidhopamAna evaM (ga) dhrmmaatropmaan| (ka) sAdhopamAna use kahate haiM, jo sAdRzya nizcaya mUlaka hotI hai| dUsare zabdoM meM yadi kisI jJAta vastu ke sAdRzya ke AdhAra para kisI dUsarI vastu kI vastuvAcakatA kA jJAna prApta kiyA jAye to yaha sAdhopamAna kahalAtA hai| udAharaNa-bar3e kutte ke sAdRzya ke AdhAra para bher3iyA pada kI vastuvAcakatA kA jJAna prApta karanA hI sAdhopamAna hai| 43

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(kha) jaba kisI pUrva paricita vastu kI asamAnatA (asAdRzya) ke AdhAra para kisI vastu kI vastuvAcakatA kA jJAna prApta ho to use vaidhopamAna kahate haiN| yAnI vaidhopamAna athavA vaidhopamiti isa prakAra hotI hai, jaise U~Ta se aparicita kisI manuSya ke kisI U~Ta jAnane vAle ne kahA ki "kyA tuma U~Ta ko nahIM pahacAnate?" usakI AkRti anya pazuoM se ativilakSaNa hotI hai| usake oTha lambe hote haiM, gardana khUba lambI hotI hai| vaha kA~Te bar3e hI prema se khAtA hai| nIma ko bhI cabAkara khaba svAda letA hai| anantara zrotA mArabAra jAkara U~Ta ko pUrvaupadeza ke anusAra anya pazuoM se vilakSaNa dekhatA hai, to yaha nizcaya karatA hai "yahI pazu U~Ta hai" yaha vaidharyopamiti kA udAharaNa hai| isI prakAra mAna liyA jAya ki kisI vyakti ne hAthI nahIM dekhA, kintu vaha bhaiMsa se pUrNa paricita hai| use kisI vizvasanIya vyakti se yaha jJAta hotA hai ki hAthI bhaiMsa se bar3A hotA hai| usake paira kele ke thaMbha ke samAna moTe haiN| usake kAna sUpa kI bhA~ti haiM aura usake sUMDa bhI hai, kintu yaha rUpa-raMga meM bhaiMse ke sadRza hai| aba yadi vaha vyakti kahIM hAthI dekhakara bhaiMse kI asamAnatA ke AdhAra para usakI vastuvAcakatA kA jJAna prApta kara letA hai to yahI 'vaidhopamAna' kahalAtA hai| (ga) yadi kisI vastu kI vastuvAcakatA kA jJAna mAtra usa vastu kI vicitratAoM, vilakSaNatAoM evaM anya vizeSatAoM ke AdhAra para ho to use dharmamAtropamAna kahA jAtA hai| udAharaNa ke lie mAna liyA jAe ki kisI vyakti ne gaiMDA kabhI nahIM dekhA hai| eka vizvasanIya vyakti se use patA calatA hai ki gaiMDA eka vicitra jAnavara hai, jisakA raMga kAlA, pITha Adi jagahoM meM kAphI gadde ke sadRzya moTe camar3e hote haiN| mu~ha kucha lambA aura vicitra sA lagatA hai| bhAlA Adi astroM se mArane para usakA camar3A punaH juTa jAtA hai| aba agara koI vyakti kahIM gaiMDA dekhatA hai aura usakI vilakSaNatAoM ke AdhAra para usakI vastuvAcakatA kA jJAna prApta kara letA hai to yahI dharmamAtropamAna hai| upamiti meM sAdRzya, asAdRzya, evaM vilakSaNatAoM ke kAraNa hI Ajakala upamAna kI paribhASA meM sAdRzyajJAna para utanA jora nahIM diyA jAtA hai| Ajakala upanAma kI paribhASA adhika lokapriya hai-"jisake dvArA saMjJAsaMjJi-sambandha kA jJAna ho use hI upamAna kahate haiN|"55 upamAna aura sAdRzyAnumAna kucha loga upamAna ko sAdRzyAnumAna kaha dete haiN| yaha bAta ThIka hai ki donoM meM hI sAdRzya-jJAna kA atyadhika mahattva hai| phira bhI donoM ko eka samajhanA bhUla hai| donoM meM nimnalikhita antara hai (ka) sAdRzyAnumAna kA AdhAra mAtra sAdRzya athavA samAnatA hai| parantu upamAna meM jaisA ki pahale saMketa diyA jA cukA hai ki sAdRzya ke sAtha-sAtha vilakSaNatA evaM viSamatA para bhI kisI pada kI vastuvAcakatA kA jJAna prApta kiyA jAtA hai|

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(kha) sAdRzyAnumAna meM kucha samAnatAoM ke AdhAra para eka naI samAnatA kA anumAna kiyA jAtA hai| parantu upamAna meM samAnatAoM ke AdhAra para usa ajJAta vastu kI vastuvAcakatA kA jJAna prApta kiyA jAtA hai| (ga) sAdRzyAnumAna meM vastu ke kisI vizeSa bhAga yA vizeSa guNa kA hI jJAna ho jAtA hai| kintu upamAna meM kisI vastu ke sampUrNa rUpa kA jJAna prApta hotA hai| udAharaNa ke lie sAdRzyanumAna dvArA maMgala graha meM kevala manuSya ke hone kI saMbhAvanA kA patA calatA hai parantu upamAna ke dvArA bher3iyA ke sampUrNa rUpa kA jJAna hotA hai| __ ataH donoM meM artha, kSetra aura lakSya ko lekara antara dRSTigata hotA hai| isalie donoM ko eka mAnanA ucita nahIM hai| vAtsyAyana ne upamAna ko bahuta mahattvapUrNa sthAna diyA hai| inakI dRSTi meM nimnalikhita phAyade haiM (ka) vijJAna ke kSetra meM bhI upamAna ke AdhAra para kaI ajJAta padArthoM kA jJAna prApta kiyA jA sakatA hai| (kha) upamAna vyAvahArika jIvana meM upayogI hai| isake dvArA patA calatA hai ki kisI saMjJA se kina vastuoM yA vyaktiyoM kA bodha hotA hai| yaha hameM pAribhASika nAmoM kI vastuvAcakatA kA jJAna dilAne meM bhI madada pahuMcAtA hai| (ga) davAoM kI khoja athavA AviSkAra meM bhI yaha sahAyaka siddha huA hai| AyurvedazAstra meM anekAneka davAoM kI khoja evaM AviSkAra upamAna ke dvArA kiye gaye haiN| pratyakSa aura anumAna kI taraha hI upamAna bhI eka svataMtra pramANa hai| anumAna kI taraha yaha bhI vyakti ke viveka evaM anubhava para nirbhara karatA hai| jo vyakti anubhavI nahIM hai athavA kama vivekI hai, usakA upamAna sambandhI jJAna asaMdigdha nahIM hogA kintu yadi vaha vivekazIla aura anubhavI hai to usakA upamAna sambandhI jJAna vizvasanIya evaM asaMdigdha ho sakatA hai| mImAMsA meM upamAna sAdRzya se sAdRzya kA jJAna hai| jaba koI vyakti, jo gAya se paricita hai, akasmAt gavaya ko sAmane dekhatA hai aura gavaya ko gAya ke sadRzya pAtA hai, taba vaha yaha bhI jAna letA hai ki gAya gavaya ke sadRzya hai| yaha dUsarA sAdRzya athavA adhika sahI yaha kahanA hogA ki smRta gAya kA isa dUsare sAdRzya se viziSTa honA hI upamAna kA prameya hai| yahAM ema. hiriyannA ne ThIka hI likhA hai ki, "yahAM tattvamImAMsIya mahattva kI bAta yaha hai ki a se ba ke sAdRzya ko ba se a ke sAdRzya se bhinna mAnA gayA hai|

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adhyAya-6 zabda pramANa

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AptavAkyaM zabdaH / Aptastu yathArtha vaktA / vAkyaM pada samUhaH yathA gAmAnaya iti / zaktaM padam / asmAt padAta ayamarthaH boddhavyaH iti Izvarasaketa zaktiH / (a) AkAMkSA yogyatA sannidhizca vAkyArtha jJAne hetuH / (b) padasya padAntara vyatireka prayuktAnyayAnanubhAvakavyamAkAMkSA / (c) arthAbAdho yogyatA / (d) padAnAm avilambena uccAraNaM sannidhiH / 7 58 jJAna ke mukhya srotoM meM 'Apta pramANa' AtA hai| hama aisI aneka vastuoM ke astitva ko, jinheM hamane svayaM nahIM dekhA, na jinake viSaya meM vicAra hI kiyA, anya puruSoM ke prAmANika kathana ke AdhAra para svIkAra kara lete haiN| zabda pramANa nyAyazAstra meM svataMtra pramANa ke rUpa meM svIkAra kiyA gayA hai| ise cauthA pramANa bhI kahA jAtA hai| zabda dvArA prApta jJAna zabda yA zabda jJAna kahalAtA hai| "zabdoM evaM vAkyoM se jo vastuoM kA jJAna prApta hotA hai, use zabda kahate haiN|" 59 zabdoM ke mAdhyama se jJAna kI abhivyakti bolakara athavA likhakara kI jAtI hai kintu sabhI prakAra ke zAbdika jJAna yathArtha nahIM kahe jAte haiN| inameM se adhikAMza ayathArtha hote haiM mAtra vizvasanIya vyakti athavA Apta puruSa ke kathana ko prAmANika mAnA jAtA hai| svayaM maharSi gautama ne bhI batalAyA hai-AptopadezaH zabdaH / tarkasaMgraha meM bhI batalAyA gayA hai-Apta vAkyaM zabdaH / yAnI Apta athavA vizvasanIya vyakti kA kathana athavA vAkya hotA hai - zabda pramANa kappU svAmI zAstrI ke zabdoM meM Valid verbat testimony is a proposition set forth by a trust worthy person." dUsare zabdoM meM Apta purUSa ke kathana ko zabda pramANa kahA jAtA hai| aba prazna uThatA hai ki Apta purUSa kauna hai? Apta purUSa vaha hai, jo svayaM kisI vastu kA sAkSAtkAra karake usakA jJAna prApta karatA hai evaM lokahita athavA lokakalyANa ke lie usa yathArtha jJAna ko anya logoM ke sammukha prastuta karatA hai| tarkasaMgraha meM bhI batalAyA gayA hai-Aptastu yathArthavaktA One who hapitually speaks only truth is a trust worthy person." yAnI yathArtha bhASI hI Apta purUSa kahalAte haiN| Apti usa jJAna ko kahA jAtA hai, jise vyakti svayaM apane anubhava se prApta karatA hai| ke. pI. bahAdura ne ThIka hI likhA hai- Verbal testimony is the percept of reliable person. A reliable person is one, who has got infinite knowledge of the subject on which the testimony is to be given. 60 aba prazna hai ki vAkya kyA hai? padoM kA samudAya hI vAkya kahalAtA hai| annaMbhaTTa ke zabdoM meM "vAkyaM pada samUhaH " A sentence or proposition is a group of words like "bring a cow." 1162 47

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udAharaNa ke lie sapheda gAya ko DaMDe se hAMka lAo aadi| aba spaSTa hai ki veda, upaniSad, purANa, dharmazAstra ityAdi meM RSi-muniyoM ke dvArA diye gaye upadeza zabda pramANa kahalAte haiN| aba prazna hai ki zabda pramANa ko upamAna ke bAda kyoM rakhA jAtA hai? yA isakA nirUpaNa upamAna ke nirUpaNa ke anantara kyoM kiyA jAtA hai? upamAna nirUpaNa ke pazcAt zabda pramANa kA nirUpaNa isalie prArambha kiyA jAtA rahA hai ki ina donoM ke bIca kAryakAraNa bhAva saMgati hai| yadyapi yaha bAta sahI hai ki kArya-kAraNa-bhAva saMgati upamiti aura zAbdabodhAtmaka phaloM ke bIca hai arthAta pramitiyoM ke bIca hai na ki unake pratipramANabhUta upamAna evaM zabdoM ke biic| tathApi phalagata kAryakAraNa bhAva kA upacAra arthAt gauNarUpa se svIkAra pramANa-bhUta upamAna tathA zabdoM ke bIca bhI mAnA jA sakatA hai aura usake AdhAra para anumAna aura zabda ke bIca kAryakAraNa bhAva saMgati kahI jA sakatI hai| jo navya naiyAyikoM ne zAbda bodha ke prati zabda ko pramANa na mAnakara zabda-jJAna ko pramANa mAnA hai| unake mata meM to pramANagata bhI kAryakAraNa bhAva svataH sampanna ho jAtA hai| ukta prakAra upacAra kI AvazyatA nahIM raha jAtI hai kyoMki gavayogavayapadavAcyaH arthAta etajjAtIya pazu gavaya kahalAte haiN| isa prakAra hone vAlA upamiti jJAna bhI pada viSayaka hone ke kAraNa pada-jJAna kahalAne kA adhikArI hotA hai, jisake prati sAdRzya jJAnAtmaka upamAna kAraNa hotA hI hai| pada-jJAna meM anAyAsa upamAn janyatva prApta hone ke kAraNa upamAn aura padajJAna ina donoM ke bIca anAyAsa kAryakAraNa-bhAva saMgati upasthiti ho jAtI hai| yathArtha vaktA to koI ajJa yA raTU prANI bhI ho sakatA hai parantu use Apta nahIM kahA jA sakatA hai| ataH Aptatva' kI vyAkhyA 'sva-prayukta-vAkyArtha-yathArthajJAnavavva' jJAtavya hai| yAnI vastusthiti ke anurUpa jJAnayukta hote hue tadanurUpa vAkya prayoktA vyakti yathArtha vaktA hotA hai aura vahI Apta kahalAne kA adhikArI hotA hai| phalataH ukta prakAra Apta kA vAkya zabda pramANa kahalAtA hai| jahA~ taka zAbdika jJAna kI utpatti kA prazna hai| usa jJAna kI utpatti vizvasanIya vyakti ke vAkya ke vAstavika artha jAnane va samajhane para nirbhara karatA hai evaM isakI pramANikatA vaktA ke vizvasanIya hone para AdhArita hai| ataH Apta purUSoM ke kathana kA sahI artha samajhanA bhI Avazyaka hai| inake kathana kA vAstavika artha nahIM samajhane para zAbdika jJAna kI utpatti nahIM ho sakatI hai| yathArtha zAbdika jJAna kI utpatti nimnAMkita bAtoM para AdhArita hai (1) zAbdika kathana Aptavacana hotA hai arthAt ise kisI vizvasanIya vyakti kA kathana honA caahie| (2) ye zAbdika kathana yathArtha rUpa meM logoM ke sAmane Apta purUSa ke dvArA rakhe jAte haiN| (3) zAbdika kathana AptapurUSa ke nijI anubhava ke AdhAra para kisI viSaya ke sAkSAtkAra para avalambita hote haiN| 48

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(4) Aptakathana kA vAstavika artha logoM kI samajha meM AnA jarUrI hai| (5) Apta kathana ko dUsaroM ke sammukha rakhane ke pIche lokakalyANa kI bhAvanA rahatI hai| (6) aura anta meM zAbdika jJAna yathArtha rUpa meM prApta ho jAtA hai| zabdoM kA vargIkaraNa-zabda kAna kA viSaya hai| ye kAna ke dvArA hI sune jAte haiN| zabda ke do prakAra haiM-dhvanyAtmaka aura varNAtmaka | dhvanyAtmaka zabda use kahate haiM jisameM kevala dhvani sunAI par3atI hai| isameM akSara sphuTita nahIM hotA hai| isameM artha kA spaSTa jJAna nahIM ho pAtA, udAharaNa ke lie kisI vAdyayantra kA aspaSTa shbd| varNanAtmaka zabda vaha hai, jisameM kaMTha, tAla Adi ke saMyoga se svara vyaMjanoM kA uccAraNa hotA hai| jaise kisI vyakti kI aavaaj| varNAtmaka zabda bhI do prakAra ke hote haiM-(ka) nirarthaka evaM (kha) saarthk| nirarthaka zabda arthahIna hotA hai aura isase koI nizcita artha nahIM nikalatA hai| udAharaNa ke lie uma, buma, eha aadi| sArthaka zabdoM se kucha vizeSa artha nikalate haiN| udAharaNArtha-ghor3A, bandara aadi| zabdoM meM artha vyakta karane kI zakti ko saMketa kahA jAtA hai| saMketa bhI do prakAra ke haiM-AjAnika aura Adhunika sNket| AjAnika saMketa Izvara pradatta hai| The Naiyiyikas refuse to accept this view and hold that the utmost that could be said about pada 'akti is that it is the will of God to the effect that a particular word should convey a particular sense. This is on the assumption that speechis not a human product but made by God for the benefit of humanity. AjAnika saMketa yaha saMketa Izvarapradata hai| sRSTi ke Adi kAla meM hI Izvara ne zabdoM meM AjAnika saMketa rakha chor3A hai| isa saMketa ko zakti ke nAma se bhI sambodhita kiyA jAtA hai| mImAMsakoM ke anusAra zAbdabodha kA janaka jo padArthasmaraNa, tadanukUla jo pada evaM padArtha kA sambandha hI zakti hai| prakRta lakSaNa ke lakSyabhUta zakti ko mImAMsaka dravya, guNa Adi kI taraha eka svataMtra padArtha mAnate haiM evaM usakA lakSaNa artha smRtyanukUla saMbaMdhatva batalAte haiN| yadyapi yaha mImAMsakAbhimata zakti lakSaNa nyAyamata siddha zakti meM bhI samanvita ho jAtA hai kyoMki naiyAyika bhI pada-zakti ko padArtha kA smAraka saMbaMdha mAnate hI haiM, tathApi lakSaNA ko bhI vRtyantara mAnane vAle naiyAyikoM ke mata meM mImAMsakamata siddha ukta lakSaNa ko zakti kA lakSaNa nahIM mAnA jA sakatA hai| naiyAyikoM kI dRSTi meM IzvarecchIya (Izvara kI icchA) vizeSatA hI zakti hai| yahA~ eka prazna yaha bhI uThAyA jA sakatA hai ki bhagavAna ke jJAna evaM yajJa ko zakti na mAnakara unakI ukta prakAra icchA ko hI zakti kyoM mAnA jA rahA hai? isake uttara meM dIpikA ke vyAkhyAtA nIlakaMTha ne kahA hai ki Adhunika saMketAtmaka paribhASA kI icchArUpatA 49

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sarvAnubhavasiddha hone ke kAraNa bhagavatsaMketa svarUpa zakti ko bhI unakI icchA hI mAnanA ucita hogaa| kintu Ananda jhA kA kahanA hai ki pramA, apramA, saMzayanizcaya, pratyakSAnumiti ityAdi rUpa meM matijJAna kI vibhinnatA ke kAraNa Adhunika saMketa ko sAmAnyataH jJAna svarUpa mAnanA kaThina hogaa| 'ghaTapadAt kambugrIvAdimAn boddhavyaH isa saMketa se ghaTa pada se kambugrIvA Adi yukta jalAharaNa pAtra samajhe jAne ke kAraNa saMketa ko hI zakti mAnanA ucita hai| naiyAyikoM ko aTUTa vizvAsa hai ki Izvara ne AjAnika saMketa ko nizcita rUpa se zabdoM meM bhara diyA hai| isa prakAra ke saMketa utpanna karane meM manuSya kA koI hAtha nahIM hai| maharSi gautama kI taraha hI udayanAcArya Adi ne bhI AjAnika saMketa ko bhagavatsaMketa hI siddha kiyA hai| harimohana jhA Adi ne bhI isakI vizada vivecanA kI hai| Adhunika saMketa - yaha Izvara pradata na hokara manuSya pradata saMketa hai| manuSya apanI icchA ke mutAbika zabdoM meM artha vyakta karane kI kSamatA mAna letA hai| ise hI Adhunika saMketa kahA jAtA hai| udAharaNa ke lie koI vyakti apane putra kA nAma rAma, zyAma, paTela Adi rakhatA hai to koI apane kutte ko motI kahatA hai / ye Adhunika saMketa ke udAharaNa haiN| ye sAmayika hote haiN| nyAyazAstra meM zabda kA vargIkaraNa eka anya dRSTi se do prakAra se hotA hai- (1) jJAna ke viSaya ke anusAra evaM ( 2 ) jJAna ke srota ke anusAra / jJAna ke viSaya ke anusAra zabda ke do bheda haiM- dRSTArtha evaM adRSTArtha / jJAna ke srota yA utpatti ke anusAra bhI zabda ke do bheda haiM- laukika evaM vaidika | dRSTArtha - yaha zabda jisase aisI vastuoM kA jJAna prApta hotA hai, jinakA pratyakSa ho sake, dRSTArtha zabda kahalAtA hai| dUsare zabdoM meM dRSTArtha zabda use kahate haiM, jisase dRSTa vastuoM kA jJAna prApta hotA hai| yAnI yaha zabda isa vizva ke pratyakSa hone vAle padArthoM ke viSaya meM jJAna detA hai| isa prakAra ke zabda kA artha (viSaya) isa vartamAna vizva meM pratyakSa rUpa se dikhalAI par3atA hai| agara koI vizvasanIya vyakti gaMgA yA kutubamInAra athavA lakhanaU kI bhUlabhulaiyA ke viSaya meM kucha kahatA hai to usake zabda dRSTArtha kahe jAyeMge kyoMki gaMgA, kutubamInAra evaM lakhanaU kI bhUlabhulaiyA kA pratyakSa isa vizva meM kiyA jA sakatA hai| adRSTArtha-yaha vaha zabda hai jisase adRSTa vastuoM kA jJAna prApta hotA hai / dUsare zabdoM meM adRSTArtha zabda vaha zabda hai, jo hameM indriyAtIta padArthoM ke viSaya meM jJAna detA hai| isa prakAra ke zabdoM kA artha isa vizva ke pare arthAt alaukika viSayoM se sambandha rakhatA hai| jina viSayoM ke bAre meM adRSTArthazabda hote haiM unakA indriyAnubhUti athavA pratyakSIkaraNa isa vizva meM saMbhava nahIM hai| phira bhI inakI satyatA meM hameM koI saMdeha nahIM rahatA, cUMki ye Apta purUSa ke kathana hote haiN| inhIM Apta purUSoM ke dRSTArtha zabdoM kI satyatA pratyakSa ke dvArA hameM jJAta hotI hai| isI AdhAra para hama inake adRSTArtha zabdoM ko bhI yathArtha aura satya mAnate haiN| udAharaNa ke lie vaijJAnikoM ke aNu, paramANu ityAdi ke viSaya 50

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meM kathana adRSTArtha zabda, isI prakAra santa, mahAtmAoM evaM cintakoM ke AtmA, paramAtmA, svarga, naraka, mokSa, punarjanma Adi ke viSaya meM diye gaye kathana adRSTArtha zabda kahe jAte haiN| aNu, paramANu, AtmA, paramAtmA ityAdi kA pratyakSa nahIM ho pAtA hai| phira bhI Apta vacana hone ke kAraNa inakI satyatA meM hamArA vizvAsa rahatA hai| isI vizvAsa ko AdhAra batalAte hue zrIkRSNa bhagavAn arjuna se kahate haiM ki "sarvadharmAnparityajya mAmekaM zaraNaM vrj| ahaM tvA sarva pApebhyo mokSa yiSyAmi mA shucH|| 14 laukika aura vaidika zabda-jaisA ki pahale bhI batalAyA jA cukA hai ki zabdoM kA yaha vargIkaraNa inakI utpatti ke AdhAra para kiyA gayA hai| aba prazna uThatA hai ki laukika aura vaidika zabda kyA hai? isa saMsAra ke logoM ke kathana laukika zabda kahe jAte haiM evaM vedoM, anya dhArmika granthoM evaM Izvara ke kathana vaidika zabda kahe jAte haiN| isIlie tarkasaMgraha meM batalAyA gayA hai-vAkyaM dvividham vaidikaM laukikaM c| vaidikaM IzvaroktatvAt sarvameva prmaann| laukikatvAptoktaM pramANam / arthAt vAkya do prakAra ke haiM-vaidika aura laukik| Izvarokta hone ke kAraNa vaidika vAkya to sabhI pramANa haiN| kintu laukika vAkya ve hI pramANa hote haiM jo Aptokta hote haiN| vAkyArtha jJAna hI kahalAtA hai zabda jJAna aura usake prati karaNa hotA hai shbd| yAnI laukika zabda sAMsArika logoM ke kathana hone ke kAraNa satya aura asatya donoM ho sakate haiN| kevala Apta purUSoM ke kathana hI satya hote haiN| kintu sAdhAraNa manuSya ke kathana saMdehayukta hote haiN| ye satya bhI ho sakate haiM aura asatya bhii| udAharaNa ke lie akhabAra kI kucha khabareM satya aura kucha asatya hotI haiN| cArvAka ko chor3akara sabhI bhAratIya vicAraka laukika zabda ko pramANa nahIM mAnate haiN| cUMki prAyaH ye saMdehAtmaka rahate haiM ataH inake dvArA prApta jJAna pramANa kI koTi meM nahIM rakhA jA sakatA hai| vedAnta laukika zabda ko pramANa ke rUpa meM svIkAra nahIM karatA hai| vaidika zabda cUMki vedoM, anya dhArmika granthoM evaM Izvara ke kathana hone ke kAraNa sadaiva satya mAne jAte haiN| vaidika vAkya tIna prakAra ke haiM (ka) Adeza yA AjJA sUcaka vAkya (vidhi vAkya) jaise jo svarga pAne kI icchA rakhe vaha agnihotra athavA homa kre| (kha) arthavAda-isake dvArA karmoM kI stuti, nindA, prakRti evaM purAkalpa kI abhivyakti hotI hai| udAharaNa ke lie pApI narakagAmI hotA hai yA amuka yajJa karane se devoM kI vijaya huI hai| (ga) anuvAda-isameM vedavihita vAkyoM kI punarAvRtti arthAnuvAda aura zabdAnuvAda dvArA hotI hai|

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zabda pramANa zabda ke sambandha meM kiye gaye prazna ko do bhAgoM meM bA~Ta kara isa para vicAra karanA Avazyaka pratIta hotA hai| (ka) kyA zabda eka pramANa hai? evaM (kha) kyA zabda eka svatantra pramANa hai? isa prazna para bhAratIya vicArakoM meM koI khAsa matabheda nahIM hai| vaizeSika, bauddha evaM cArvAka zabda ko pramANa kI koTi meM nahIM rakhate haiN| bauddha evaM cArvAka veda ko apaurUSeya nahIM mAnate haiN| inakI dRSTi vaidika vAkya yA zabda bhI saMdeha ke ghere meM A sakate haiN| cArvAka darzana ke anusAra pratyakSa hI ekamAtra pramANa hai evaM zabda ko pramANa nahIM mAnA jA sakatA hai| sabhI bhAratIya dArzanikoM ne cArvAka ke isa mata kA khaNDana kiyA hai| bauddhoM ne bhI zabda ko pramANa nahIM mAnA hai| zabda pramANa ke virUddha inake do AkSepa haiM (1) zabda bhautika viSaya hai aura jJAna abhautika viSaya hai| samAna se samAna kI utpatti hotI hai| isalie bhautika zabdoM se abhautika jJAna kI utpatti asaMbhava hai| isalie bauddha zabda ko pramANa nahIM mAnate haiN| unakA pramANa nahIM mAnanA zabda ke galata artha lene ke kAraNa hai| vAstava meM zabda se bhautika raMga yA bhautika dhvani kA bodha nahIM hotaa| dhvani athavA akSara to zabda ke saMketa mAtra haiN| zabda pramANa kA sambandha sArthaka zabdoM ke bodha se hai| ataH zabdabodha se jJAna kI utpatti hone meM koI virodha nahIM hai| (2) bauddhoM kA dUsarA AkSepa hai-yadi vizva ke sabhI prakAra ke jJAna pratyakSa aura anumAna ke dvArA hI upalabdha ho jAte to phira zabda ko pramANa mAnane kI kyA AvazyakatA par3atI? vaizeSikoM ne bhI zabda ko anumAna ke antargata hI mAnA hai| bauddha evaM vaizeSika sammati ke anusAra prazna upasthita huA hai-'nanu etAni' ityAdi ke dvArA prazna kA Azaya jaisA ki pahale bhI saMketa kiyA jA cukA hai ki zAbdabodha ko dUsare zabda meM anvayabodha bhI kahA jAtA hai| anvaya hai-saMbaMdha. tadanusAra padArthoM ke bIca pArasparika rUpa meM hone vAle saMbaMdha kA bodha hI hai-shaabdbodh| aisI paristhiti meM ukta padArtha saMbaMdha kA bodha yadi mAnya anumAna se hI saMpAdita ho sake to zabda ko eka svataMtra pramANa kyoM mAnA jAya? smArita-padArtha-saMsargavanti isakA vivakSita artha hai-"smArita padArtha saMsarga-jJAna-pUrvakANi" | tAtparya yaha hai ki-'ghaTamAnaya' isa zabda ko sunakara zrotA isa prakAra anumAna karatA hai ki vaktA isa vAkya kA prayoga vAkyAntargata padArthoM ke bIca hone vAle saMbaMdhoM ko samajha kara kiyA hai|" yadi kisI viSaya kA jJAna pratyakSa, anumAna, upamAna aura zabda Adi ke dvArA prApta ho to isase yaha nahIM kahA jA sakatA hai ki inameM koI bhI pramANa anAvazyaka hai| isalie zabda ko vyartha athavA nirarthaka nahIM kahA jA sakatA hai| ataH pramANoM kI vividhatA kisI bhI pramANa ko nirarthaka yA anAvazyaka siddha nahIM dUsare zabda meM bharika rUpa meM hone vAlA yadi mAnya anumAna ra thA aisI paristhiti zabda ko eka artha hai-ramA ko sunakara 52

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karatI hai| isake atirikta yaha bhI kahA jA sakatA hai ki zabda se kucha aise laukika evaM alaukika viSayoM kA jJAna hotA hai, jinakA jJAna pratyakSa tathA anumAna dvArA saMbhava nahIM hai ataH bauddhoM evaM vaizeSikoM kA uparyukta AkSepa nirAdhAra hai| pramANoM kI vibhinnatA pramAtmaka phala kI vibhinnatA para AdhArita hai| isa vastusthiti ke anusAra yadi yaha siddha kara diyA jAe ki zabdabodhAtmaka pramA anAmityAtmaka pramA nahIM hai, kintu eka prakAra svataMtra pramA hai to use anumiti bhinna zAbdabodhAtmaka pramA ke kAraNa rUpa meM zabda ko bhI svataMtra pramANa mAnanA hI hogaa| sAtha hI jaba anumiti aura zAbda- bodha ina donoM pramitiyoM ke lie ApekSita hone vAle sAdhanoM meM mahAna pArthakya pAyA jAtA hai, taba anumiti aura zAbdabodha donoM prathAoM ko eka kaise kahA jA sakatA hai? aura jaba donoM pramitiyAM bhinna hoMgI to donoM ke lie apekSita hone vAle do pramANa eka kaise kahe jA sakate haiM? isalie zabda ko anumAna se atirikta eka svataMtra pramANa mAnanA hI hogaa| vaizeSikoM kA kahanA hai ki jisa prakAra anumAna meM jJAta liMga (dhuAM) ke AdhAra para ajJAta liMgI (Aga) kA jJAna prApta karate haiM, ThIka usI prakAra zabda pramANa meM bhI pratyakSa zabda (vAcaka) ke mAdhyama se apratyakSa vastu ( vAcya ) kA jJAna prApta kiyA jAtA hai| yahA~ zabda yA vAcaka liMga hai aura vAcya liMgI hai| isalie jisa prakAra anumAna ke lie liMga (hetu) aura liMgI (sAdhya) ke bIca vyApti sambandha Avazyaka hai, usI prakAra zabda pramANa ke lie bhI vAcaka aura vAcya ke bIca vyApti sambandha kA honA Avazyaka hai| isa prakAra vaizeSikoM ke anusAra zabda - jJAna aura anumAnajanya jJAna prApta karane kI vidhi samAna hai / isalie zabda ko anumAna meM saralatApUrvaka antarbhUta kiyA jA sakatA hai| naiyAyikoM kA kahanA hai ki vaizeSikamata vyApti ke galata artha para Azrita hai| anumAna meM liMga evaM liMgI ke madhya sthita vyApti-sambandha vAstavika athavA svAbhAvika sahacAra kA sambandha hai / udAharaNa ke lie dhuAM evaM agni ke bIca yaha sambandha pAyA jAtA hai| jahAM-jahAM dhuAM hai, vahAM-vahAM Aga hai / parantu zAbdika jJAna meM zabda (vAcaka) tathA artha (usa zabda se sUcita viSaya) ke bIca svAbhAvika sahayoga kA sambandha nahIM pAyA jAtA hai| jahA~ zabda rahate haiM, vahA~ inase sUcita padArthoM kA rahanA Avazyaka nahIM hai| yadi aisI bAta hotI to pustakoM meM hAthI zabda ke rahane para sacamuca hAthI vahA~ bhI vidyamAna rhtaa| isI taraha miThAI zabda ke uccAraNa mAtra se hI mukha meM miThAI A jAtI hai / parantu aisA nahIM hotA hai isase siddha hotA hai ki zabda aura isase sUcita padArtha ke bIca svAbhAvika sahacAra sambandha nahIM rahatA hai| ataH zabda - jJAna meM vyApti kA abhAva rahatA hai kintu anumiti ke lie vyApti kA honA anivArya hai / anumAna meM liMga aura liMgI ke bIca vyApti - sambandha rahane ke kAraNa inameM anvaya evaM vyatireka donoM prakAra kA sambandha pAyA jAtA hai| dUsare zabdoM meM eka 53

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kI upasthiti kA patA dUsare kI upasthiti kA aura eka kI anupasthiti se dUsare kI anupasthiti kA patA calatA hai| lekina zabda (vAcaka) aura artha (vAcya) ke bIca anvaya athavA vyatireka kA sambandha nahIM pAyA jAtA hai| zabda kI upasthiti meM bhI artha anupasthiti rahatA hai tathA zabda ke anupasthita rahane para bhI artha upasthita rahatA hai| isalie zabda ko anumAna ke antargata rakhanA ucita nahIM hai| zabda-pramANa kI svatantratA anubhava ke dvArA bhI pramANita hotI hai| jaba antarikSa yAtrI apanI yAtrA kA vivaraNa hameM dete haiM to eka prakAra kA zAbdika jJAna prApta hotA hai| isa jJAna kI prApti na to pratyakSa ke dvArA, na anumAna aura na hI upamAna ke dvArA hI ho sakatI hai| isa jJAna kI prApti kA ekamAtra sAdhana zabda hai| ataH zabda eka svatantra pramANa hai| advaita evaM viziSTAdvaita vedAntiyoM ne bhI veda ko apauruSeya mAnA hai aura usake kathana ko asaMdigdha jJAna batalAyA hai| inakI dRSTi meM ise svataMtra pramANa nahIM mAnanA ajJAnatA kA paricaya denA hai| dayAnanda sarasvatI, svAmI vivekAnanda, sarvapallI rAdhAkRSNan Adi ne bhI isa bAta kI sampuSTa kI hai| isaliye svAmI karapAtrIjI mahArAja, lokamAnya bAla gaMgAdhara tilaka, svAmI dayAnanda sarasvatI Adi ne cArvAka ke sAtha-sAtha jaina evaM bauddha matoM kA bhI khaNDana kiyA hai aura nyAya evaM vedAnta mata kI sampaSTi kI hai| ataH zabda eka svataMtra pramANa hai| isake dvArA prApta jJAna yathArtha evaM asaMdigdha jJAna kI mAnyatA arvAcIna yuga meM bhI hai aura bhaviSya meM bhI isakI mahattA kAyama rhegii| isa taraha hama dekhate haiM ki maharSi gautama evaM unake anuyAyiyoM ne pramANa aura prameya padArtha kI vizad vivecanA kI hai aura pramANoM kI asaMdigdhatA kI vilakSaNa vyAkhyA kI hai| isa sambandha meM ema. hiriyannA ne ThIka hI likhA hai ki "vaizeSika vizva ko tattvamImAMsIya dRSTikoNa se dekhatA hai, jabaki nyAya use jJAnamImAMsIya dRSTi se dekhatA hai| 65 DaoN. rAdhAkRSNan ne bhI isa bAta kI sampuSTi kI hai| pramANa aura prameya-ye do padArtha nyAya ke vizeSa dRSTikoNa ko spaSTa karane ke lie paryApta haiN| nyAya yaha jijJAsA nahIM rakhatA ki vastutaH svataH kyA hai, balki isa bAta meM ruci letA hai ki kaise unakI jAnakArI yA siddhi hotI hai| isakA artha yaha nahIM hai ki nyAya ko vastuoM ke svatantra astitva meM koI sandeha thaa| usane unakA svatantra astitva vaizeSika kI taraha hI niHsaMkoca mAna liyA, kintu aisA mahasUsa kiyA ki jJAna hameM AsAnI se bhrama meM DAla sakatA hai aura isalie vaha yathArtha evaM asaMdigdha vicAra ke niyamoM kI chAnabIna meM laga gyaa| yaha dRSTikoNa zeSa caudaha padArthoM ke svarUpa se aura bhI adhika spaSTa ho jAtA hai kyoMki ye saba-ke-saba yA to satya kI khoja meM sahAyaka haiM yA atarkocita AkramaNoM se use bacAne meM upayogI hai| abhAva aura hetvAbhAsa ke adhyayana karane para yaha aura adhika spaSTa ho jaaegaa|

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adhyAya-7 arthApatti pramANa

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jaimini ne pratyakSa, anumAna tathA zAbda- ina tIna pramANoM ko svIkAra kiyA hai|' kintu bAda meM calakara prabhAkara ne upamAna aura arthApatti ko bhI sammilita kara liyA hai| jahAM kisI padArtha meM pratyakSa kI vyAkhyA karane ke lie eka anya vastu kI kalpanA Avazyaka ho to vaha 'arthApatti kA viSaya hai| yaha anumAna se bhinna hai, kyoMki isa viSaya meM dRSTigata tathyoM ke andara saMzaya kA eka aMza praviSTa hotA hai, jisakA nirAkaraNa anya vastu kI kalpanA ke binA nahIM ho sakatA / jaba taka kalpanA nahIM kI jAtI, dekhe gae tathya asaMgata athavA saMdigdha bane rahate haiN| anumAna meM lezamAtra saMzaya ke lie sthAna nahIM hai| jahAM prabhAkara kA yaha mata hai, vahAM kumArila kA kahanA hai ki jo do tathya prakaTa rUpa meM asaMgata pratIta hote haiM, unake samanvaya meM arthApatti se sahAyatA milatI hai| anumAna meM, sunizcita tathyoM ke bIca isa prakAra kI koI asaMgati nahIM hotii| DaoN. rAdhAkRSNan kA kahanA hai ki "kumArila kA vicAra adhika nirdoSa hai, kyoMki dekhe gaye tathya ke viSaya meM yadi koI saMzaya hai to vaha arthApattiparaka tarka kI prAmANikatA ko saMdigdha banA degaa| jaba taka hameM yaha nizcaya na ho ki amuka puruSa jIvita hai aura ghara para nahIM hai, taba taka hama yaha kalpanA nahIM kara sakate ki vaha kahIM aura hai|"67 isa pramANa kI vyAkhyA karate hue svAmI dayAnanda ne likhA hai ki isameM kisI bAta ke kahane se usake artharUpa meM koI dUsarI bAta siddha hotI hai, jaise kisI ne kisI se kahA ki bAdala ke hone se varSA aura kAraNa ke hone se kArya utpanna hotA hai to isa kathana se binA kahe yaha dUsarI bAta siddha hotI hai ki binA bAdala varSA aura binA kAraNa kArya kabhI nahIM ho sakatA hai| "jaba koI aisI ghaTanA dekhane meM Aye jo binA kisI dUsarI ghaTanA kI kalpanA kiye samajha meM na Aye to kalpanA kI gaI ghaTanA arthApatti kahI jAtI hai / " udAharaNa ke lie mAna leM ki rAma upavAsa kara rahA hai, kintu usakA moTApana bar3hatA jA rahA hai / sAdhAraNataH aisA dekhA jAtA hai ki upavAsa aura moTApana bar3hane meM virodha rahatA hai| yahAM rAma ke upavAsa karane ke sAtha-sAtha moTA hone kI bAta samajha meM nahIM aatii| isake lie kalpanA karate haiM ki vaha avazya rAta ko pauSTika bhojana kara letA hai| usake rAta ke bhojana karane kI ghaTanA kI kalpanA kara lene se sthiti spaSTa ho jAtI hai| yahI 'arthApatti' hai / mImAMsakoM ke anusAra arthApatti ke dvArA prApta jJAna anya sAdhanoM (jaise- pratyakSa, anumAna, upamAna aura zabda) dvArA prApta jJAna se sarvathA bhinna hai / rAma ko rAta ke samaya bhojana karate nahIM dekhA gayA, isalie yaha pratyakSa nahIM hai / yaha anumAna bhI nahIM kahA jA sakatA, kyoMki rAta ke bhojana karane evaM moTApana meM vyApti-sambandha (Universal Relation) nahIM hai| aisA nahIM kahA jA sakatA hai ki rAta meM bhojana karane vAle sabhI loga moTe haiN| yaha zabda ke antargata bhI nahIM AtA, kyoMki yaha Apta vacana nahIM hai| isa prakAra arthApatti ko anya 56

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pramANoM meM se kisI ke bhI antargata nahIM rakhA jA sakatA hai| ataH mImAMsaka ise eka svatantra pramANa mAnate haiN| jaba koI aisI ghaTanA dekhane meM AtI hai jo binA eka-dUsare viSaya kI kalpanA kiye samajha meM nahIM A sakatI to usa adRSTa viSaya kI kalpanA ko arthApatti kahA jAtA hai| jaise-mAna lIjie devadatta dina meM kabhI bhojana nahIM karatA, phira bhI dino-dina moTA hotA jAtA hai| aba yahAM ina donoM bAtoM meM upavAsa aura zarIra puSTi meM-paraspara virodha dekhane meM AtA hai| aba ina donoM viruddha bAtoM kI upapatti tabhI saMbhava ho sakatI hai jaba yaha kalpanA kara lI jAe ka devadatta rAta meM khuba bhojana karatA hai| isa taraha kI kalpanA ke dvArA viruddha koTi ke viSayoM kA samanvaya ho jAtA hai aura unakI saMgati baiTha jAne se ghaTanA samajha meM A jAtI hai| aisI hI kalpanA ko arthApatti kahate haiN| arthApatti ke dvArA upalabdha jJAna viziSTa prakAra kA hotA hai kyoMki yaha pratyakSa, anumAna yA zabda ke antargata nahIM aataa| isa jJAna ko pratyakSa nahIM kahA jA sakatA, kyoMki devadatta ko hamane rAta meM bhojana karate hue nahIM dekhA hai| yahAM zabda pramANa bhI nahIM kyoMki kisI Apta vAkya ke dvArA hameM yaha bAta (ki devadatta rAta meM khAtA hai) mAlUma nahIM haI hai| ise anumAna bhI nahIM kahA jA sakatA, kyoMki zarIra ke moTA hone meM aura rAtri meM bhojana karane meM vyApti-sambandha (arthAt jahAM-jahAM zarIra kA moTApana rahatA hai, vahAM-vahAM rAta meM bhojana karanA bhI pAyA jAtA hai) nahIM hai, jisake bala para hama jAna sakeM ki devadatta rAta meM bhojana karatA hai| dainika jIvana meM arthApatti kA barAbara prayoga hotA rahatA hai| udAharaNa ke lie mAna lIjie hama kisI mitra ke ghara jAte haiM to jIvita haiN| ve nahIM milte| taba hama socate haiM ki "ve kahIM anyatra gaye hoNge'| aisA hama kyoM socate haiM?' aisA socanA arthApatti ke kAraNa hI saMbhava ho sakatA hai| isI taraha vAkya kA artha lagAte samaya bhI hama kabhI-kabhI arthApatti kI sahAyatA lete haiN| yadi kisI vAkya meM kucha zabda jor3e binA artha kI saMgati nahIM baiThatI hai to hama una zabdoM kA adhyAhAra kara lete haiM, jaise-'lAla pagar3I ko bulAo isa vAkya meM 'lAla pagar3I' se 'lAla pagar3I vAle manuSya' kA artha grahaNa kiyA jAtA hai (arthAt 'manuSya' kA adhyAhAra kara liyA jAtA hai)| isI taraha vaha gAMva gaMgAjI para hai', yahAM 'gaMgAjI para kA artha liyA jAtA hai 'gaMgAjI ke taTa pr| yahAM mukhyArtha kI anupapatti ke kAraNa arthApatti ke dvArA eka gauNa artha le lete haiN| ___ arthApatti kI samAnatA usa vastu se hai, jise pAzcAtya tarkazAstra meM Hypothesis kahate haiN| yaha Explanatory Hypothesis sA mAlUma hotA hai| parantu bheda yaha hai ki jahAM Hypothesis meM anizcitatA rahatI hai, vahAM arthApatti meM nizcitatA kA bhAva rahatA hai| arthApatti meM vizvAsa rahatA hai ki yahAM yahI ekamata upapatti kalpanA athavA saMbhava hai, dUsarI nhiiN| arthApatti ko 57

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anumAna yA nigamana bhI nahIM kaha sakate kyoMki anumAna kA kAma hai diye hue vAkyoM se niSkarSa nikAlanA, na ki dI huI ghaTanA ke kAraNa kI upapati krnaa| anumAna hetu se nigamana kI ora jAtA hai, arthApatti phala dekhakara hetu kI kalpanA karatI hai| ataH mImAMsaka loga pratyakSa, anumAna Adi pramANoM ke samAna arthApatti ko bhI alaga evaM svataMtra pramANa mAnate haiM aura usakA lakSaNa (anupavadhumAnArthadarzanAt tadpapAdakIbhUtArthAntarakalpanam arthApattiH) isa prakAra karate haiN| isakA abhiprAya yaha hai ki kisI anupa-padyamAna artha ko dekhakara usake upapAdaka artha kI kalpanA jisa pramANa ke dvArA kI jAtI hai, use arthApatti kahate haiN| samakAlIna dArzanikoM meM esa. rAdhAkRSNana, svAmI vivekAnanda evaM dayAnanda sarasvatI ne bhI isa pramANa kI mahattA ko svIkAra kiyA hai| arthApatti ke prakAra ___ arthApatti do prakAra kI hotI hai-eka dRSTArthApatti aura dUsarI shrutaarthaaptti| jahAM anupapadyamAna artha ko svayaM AMkhoM se dekhakara usake upapAdaka artha kI kalpanA kI jAtI hai, vaha dRSTArthApatti kahalAtI hai aura jahAM kisI anya ke mukha se anupapadyamAna artha ko sunakara usake upapAdaka artha kI kalpanA kI jAtI hai, vaha zrutArthApatti kahalAtI hai| hiriyannA ne ThIka hI likhA hai, "jisa bAta kA anubhava se virodha pratIta hotA ho, usakI upapatti ke lie kisI bAta kA abhyupagama kara lenA arthApatti hai aura isalie isakA svarUpa prAkkalpanA ke jaisA hai| prakArAntara se yaha kahA jA sakatA hai ki arthApatti usa bAta ko vyakta kara detA hai, jo aise do tathyoM meM pahale se nihita hai, jo samucita rUpa se satyApita hone ke bAvajUda paraspara asaMgata lagate haiN| jaise-hama jAnate haiM ki devadatta jIvita hai, para use hama ghara ke andara nahIM pAte, to hama yaha niSkarSa nikAlate haiM ki vaha anyatra nahIM hotaa| arthApatti kA eka anya prasiddha udAharaNa usa vyakti kA hai jo dina meM na khAne ke bAvajUda bhI moTA-tAjA banA rahatA hai, jisase yaha niSkarSa nikalatA hai ki vaha rAta meM khAtA hogaa| yaha spaSTataH jJAta se ajJAta ko jAnane kA eka vaidha tarIkA hai, lekina yaha anumAna se bhinna pratIta nahIM hotaa| isalie naiyAyika ityAdi kucha loga isakA anumAna meM antarbhAva kara dete haiM aura ise svatantra pramANa nahIM maante| isakI svatantratA ke samarthana meM yaha tarka diyA jAtA hai ki yahAM niSkarSa ko anumAna se prApta nahIM mAnA jA sakatA, kyoMki yahAM hetu hai hI nhiiN| pahale udAharaNa meM 'jIvita honA' akelA hetu kA kAma nahIM kara sakatA, kyoMki usake AdhAra para yaha niSkarSa anivArya rUpa se nahIM nikalatA ki devadatta ghara se bAhara hai| usase to yaha niSkarSa bhI nikAlA jA sakatA hai ki vaha ghara ke andara hai| 'ghara ke andara na honA bhI akelA hetu nahIM ho sakatA, kyoMki isase yaha niSkarSa nikAlanA bhI utanA hI ucita hai ki devadatta jIvita nahIM hai| ataH hameM bAdhya hokara 'jIvita honA' aura 'ghara ke andara 58

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na honA' ina donoM ke saMyukta rUpa ko hetu mAnanA pdd'egaa| lekina isa saMyukta rUpa meM 'devadatta kA ghara ke bAhara honA pahale se hI zAmila hai, jise ki pratipakSI anumAna se siddha karanA cAhatA hai| tAtparya yaha hai ki yahAM niSkarSa hetu ke andara pahale se hI vidyamAna rahatA hai jabaki anumAna meM kabhI aisA nahIM hotaa| eka anya tarka yaha diyA jA sakatA hai ki anumAna meM AdhAra (dhUma) utpanna hotA hai aura niSkarSa (agni) upapAdaka hotA hai, jabaki yahAM AdhAra ('jIvita hote hue ghara ke andara na rahanA') upapAdaka hotA hai aura niSkarSa ('bAhara honA') upapanna hotA hai| saccAI yaha hai ki arthApatti viyojaka hetvAnamAna hai. sAdhAraNa artha meM anumAna nhiiN| yadi hama use sAdhAraNa anamAna ke rUpa meM rakheM to vyApti eka niSedhAtmaka pUrNavyApI tarka vAkya hogI, jise naiyAyika ke viparIta mImAMsA ke donoM sampradAyoM ke anuyAyiyoM ne anumAna ke AdhAra ke rUpa meM svIkAra nahIM kiyA hai| ve kevala anvaya-vyApti ko mAnate haiM, vyatireka vyApti ko nhiiN| isa prakAra jahAM anvaya-vyApti sambhava na ho, vahAM arthApatti ke lie guMjAisa raha jAtI hai| ata: mImAMsakoM dvArA prastuta arthApatti kI avadhAraNA upayukta evaM yuktisaMgata pratIta hotA hai| vedAntiyoM ne bhI apane DhaMga se mImAMsakoM ke dvArA uparyukta mata kA samarthana kiyA hai arthAt vedAntiyoM ne bhI ise anya pramANoM kI taraha pRthak evaM svataMtra pramANa ke rUpa meM svIkAra kiyA hai| isa sambandha meM rAmAnuja kA mata Aja bhI upayogI siddha ho rahA hai|

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adhyAya-8 anupalabdhi pramANa

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jaimini ne tIna pramANoM kI svIkRti dI hai, jo bhASyakartA zavara kI ukti se spaSTa hai kintu bAda ke mImAMsaka prabhAkara ne pAMca aura kumArila bhaTTa ne cha: pramANoM ko Avazyaka mAnA hai| phira bhI DaoN. rAdhAkRSNan ne likhA hai ki "vRttikAra kA anusaraNa karate hue kumArila anupalabdhi ko jJAna kA eka svatantra sAdhana svIkAra karatA hai| kumArila bhaTTa ne anya pramANoM kI taraha ise bhI svataMtra pramANa ke rUpa meM darzAyA hai| kisI viSaya ke abhAva ke sAkSAt jJAna (Immediate Knowledge) ko hI 'anupalabdhi' kahate haiN| advaita vedAntiyoM ne bhI ise eka svatantra pramANa ke rUpa meM apanAyA hai| abhI isa kakSA meM vidyArthI nahIM haiN| yahAM vidyArthiyoM ke abhAva kA jJAna hameM anupalabdhi dvArA hI ho pAtA hai| yaha jJAna kisI anya sAdhana dvArA saMbhava nahIM hai| prabhAkara mImAMsA, nyAyadarzana evaM sAMkhyadarzana ke anusAra anupalabdhi ko eka svatantra pramANa nahIM kahA jA sakatA hai| inake anusAra isakA antarbhAva 'pratyakSa' meM kiyA jA sakatA hai| kintu mImAMsaka isa mata kA khaMDana karate haiN| bhaTTa mImAMsA aura advaita vedAnta kA mata hai ki kisI viSaya ke abhAva kA jo sAkSAt jJAna hotA hai, vaha anupalabdhi pramANa ke dvArA hI hotA hai| isa koTharI meM ghar3A nahIM hai| yahAM ghara kA abhAva mujhe kaise vidita hotA hai? ataeva bhaTTamImAMsaka aura advaita vedAntiyoM kA kahanA hai ki yahAM ghaTAbhAva kA jJAna ghaTa kI anupalabdhi (adarzana) ke kAraNa hotA hai| yaha pratyakSa se nahIM jAnA jA sakatA hai ki koTharI meM ghar3A nahIM hai| jisa taraha uparyukta jJAna pratyakSa kI koTi meM nahIM AtA, usI taraha anumAna kI koTi meM bhI nahIM AtA hai| yadi aisA kahA jAtA hai ki ghara kA abhAva ghara ke adarzana se anumAna kiyA jAtA hai to vaha saMgata nahIM hogA kyoMki aisA anumAna tabhI saMbhava hotA jaba hameM adarzana (anupalabdhi) aura abhAva meM vyApti-sambandha kA jJAna rahatA arthAt jaba hameM aisA jJAna rahatA ki jisa vastu kA darzana nahIM hogA, usakA abhAva rahatA hai| parantu yadi aisA mAna leM to AtmAzraya doSa (Petitioprincipii) upasthita ho jAegA kyoMki jo siddha karanA hai, use hama pahale hI mAna lete haiN| isI taraha jJAna zabda yA upamAna ke antargata bhI nahIM AtA kyoMki yahAM Apta vAkya yA sAdRzya jJAna nahIM hai| isa prakAra ghaTAbhAva ("yahAM ghar3A nahIM hai") kA jo sAkSAta jJAna hameM prApta hotA hai, usakI upapati karane ke lie hameM svatantra pramANa mAnanA hogaa| upamAna bhI nahIM hai, kyoMki sAdRzya athavA saMjJA-saMjJI sambandha kA anubhava nahIM hotA hai| isIliye isako 'anupalabdhi' kahate haiN| isa sambandha meM yaha bAta draSTavya hai ki anupalabdhi mAtra se abhAva sUcitta nahIM hotaa| rAtri ke ghane aMdhakAra meM ghar3A rahate hue bhI nahIM suujhtaa| paramANu, AkAza, pApa, puNya Adi adRzya padArtha bhI pratyakSa nahIM hote| tathApi hai ki koTharI meM ke kAraNa kahanA hai ki yasa vidita hotAtA 61

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yogyAnupalabdhi hama unakA abhAva nahIM maante| jisa vastu kI jisa paristhiti meM upalabdhi honI cAhie, usa paristhiti meM usakI upalabdhi nahIM hone se hI usakA abhAva jAnA jAtA hai| isa taraha abhAva jJAna kA kAraNa yogyAnupalabdhi (arthAt pratyakSa-yogya vastu kA pratyakSa nahIM honA) hai| hiriyannA ne ThIka hI likhA hai ki yaha abhAva kA, jaise kisI sthAna meM ghaTa kA yA paramANuoM ke na hone kA jJAna karAne vAlA viziSTa pramANa hai| nyAya kI taraha bhaTTa sampradAya bhI abhAvAtmaka tathyoM ko mAnatA hai, lekina usake viparIta yaha unake jJAna ke lie eka svatantra pramANa mAnatA hai| "anapalabdhi' zabda kA artha hai pichale pAMca pramANoM meM se kisI se bhI jJAna kA na honaa| isakA matalaba yaha hai ki jisa prakAra ina pAMca pramANoM se prApta jJAna vastuoM ke bhAva kI ora izArA karatA hai, usI prakAra aise jJAna kA anya hetuoM ke samAna rahate hue na honA vastuoM ke abhAva kI ora izAra karatA hai| kevala itanA yAda rakhanA cAhie ki yadi jJAna ke abhAva ko vastu ke abhAva kA sUcaka honA hai to usake sAtha-sAtha saMbaMdhita vastu kA mana meM pratyakSa bhI honA caahie| kisI sthAna-vizeSa meM aneka vastuoM kA abhAva ho sakatA hai, lekina hama unameM se kevala usI vastu ke abhAva kI bAta socate haiM, jisakI bAta socane ke lie koI anya paristhiti hameM bAdhya karatI hai| naiyAyika abhAvoM ko unake pratiyogiyoM ke dRzya yA adRzya hone ke anusAra do vargoM meM rakhatA hai| pahale prakAra ke abhAvoM ke jJAna kA sAdhana vaha pratyakSa ko mAnatA hai aura dUsare prakAra ke abhAvoM ke jJAna kA sAdhana anumAna ko| mImAMsA abhAva ke ina donoM hI prakAroM ke jJAna kA sAdhana chaThe pramANa anupalabdhi ko mAnatI hai| usake anusAra koI bhI abhAva pratyakSa se jJeya nahIM hai| isakA kAraNa yaha batAyA gayA hai ki pratyakSa ke lie jo 'indriyArtha-sannikarSa' Avazyaka hotA hai, vaha abhAva ke mAmale meM saMbhava nahIM hai| dUsarA kAraNa yaha batAyA gayA hai ki aneka dRSTAntoM meM jJAnendriyoM ke sakriya na hone para bhI pratyakSa yogya vastuoM ke abhAva kA jJAna hotA dekhA jAtA hai| jaise ho sakatA hai ki eka vizeSa dina savere eka vyakti ne hAthI kI bAta socI bhI na ho, lekina bAda meM kisI kAraNavaza use yaha khyAla ho AyA ho ki savere usane hAthI nahIM dekhA thaa| isa jJAna ke bhUtakAla se saMbaMdhita hone ke kAraNa jJAna ke samaya hone vAle jJAnendriyoM ke vyApAra se isakA sambandha nahIM jor3A jA sktaa| subaha ke samaya kA unakA vyApAra bhI usakA kAraNa nahIM ho sakatA, kyoMki abhAva ke pratiyogI, hAthI kI bAta prAkkalpanAtaH usa samaya socI hI nahIM gaI thI aura isalie usake abhAva kA jJAna ho hI nahIM sakatA thaa| ataH abhAva kA jJAna karAne vAle pramANa ko anumAna ke andara bhI nahIM lAyA jA sakatA, kyoMki aisA karane ke lie vyApta isa vAkya ko mAnanA par3egA, "jahAM bhI anya paristhitiyoM ke samAna rahate hue kisI vastu ke jJAna kA abhAva hotA hai, vahAM usa vastu kA bhI abhAva hotA hai| isa vyApti meM do abhAva-padoM kA sambandha jor3A gayA hai aura cUMki vyApti ko antataH pratyakSa yasabhava nahIM sakriya na ho sakatA hai bAda meM kisii| isa jJAna vyApAra meM isakA 62

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para AdhArita honA cAhie isalie yaha mAna lenA hogA ki ina do abhAva-padoM kA jJAna pratyakSa se huA hai, jo ki unake jJAna ko anumAna mUlaka mAnane ke viruddha haiN| prabhAkara ke anuyAyI anupalabdhi-pramANa ko nahIM mAnate. kyoMki ve isake ekamAtra viSaya abhAva ko hI nahIM maante| ve jaisA ki hama agale anuccheda meM dekheMge, abhAva kI vyAkhyA usake pratyakSa meM zAmila bhAva-vastuoM kI sahAyatA se karate haiN| mImAMsaka bAhyArthavAdI hai aura usake bAhyArthavAda meM apanI kucha vizeSatAe~ haiN| udAharaNArtha, sautrAntika aura vaibhASika mata ke viparIta vaha nitya dravyoM ke astitva ko mAnatA hai| ye guNoM ke adhiSThAna haiM, na ki kSaNika aindrika dattoM ke samUha maatr| yahAM taka mImAMsA kA nyAya-vaizeSika se mataikya hai| parantu usakA usameM matabheda bhI hai| pahale hameM bhaTTa-mata kA usase matabheda batalAnA ucita pratIta hotA hai| bhaTTa naye dravya kI utpatti nahIM maantaa| isake bajAya vaha parivartana ke siddhAnta ko mAnatA hai| pratyeka dravya nitya hai aura rUpa tathA guNoM ke badalane para bhI vahI banA rahatA hai| sAmane hama jisa miTTI ko dekhate haiM, vaha kabhI ghaDe kA aura kabhI taztarI kA AkAra grahaNa kara sakatI hai| vaha isa samaya bhUrI aura bAda meM lAla ho sakatI hai| lekina ina saba rUpAntaroM meM upAdAna bahI banA rahatA hai| dravya sthAyI hotA hai, kevala usake rUpa hI AgamApAyI hote haiN| dUsare zabdoM meM, kumArila bhaTTa ne isa mata kA niSedha kiyA hai ki vastue~ bilkula hI bhedazUnya haiM aura bilkula eka-jaise banI rahatI haiN| vAstavikatA ke bAre meM yaha dhAraNA sAmAnya rUpa se sAMkhya-yoga kI dhAraNA se milatI-julatI hai| yaha pariNAmavAda hai aura yahAM upAdAna kAraNa aura kArya kA sambandha vahAM kI taraha hI bhedAbheda mAnA gayA hai| donoM meM eka mahattvapUrNa antara yaha hai ki yahAM parivartanazIla dravyoM ko anta meM eka nahIM, balki aneka mAnA gayA hai| anusaMgata eka antara yaha bhI hai ki kamArila pariNAma kI dhAraNA ko AtmA meM bhI lAga kara dete haiM jabaki sAMkhya ne AtmA ko nitAnta apariNAmI aura niSkriya mAnA hai| bhautika jagat meM parivartana nirantara hotA rahatA hai| yaha parivartana na kabhI zurU huA aura na kabhI samApta hogaa| mImAMsA jagat kI sRSTi aura pralaya ko nahIM maantii| kumArila bhaTTa kA kahanA hai ki jagat kabhI anyathA nahIM thA (na kadAcit anIdRzaM jgt)| vastueM niHsaMdeha AtI-jAtI rahatI haiM, parantu isakI vyAkhyA vAstavikatA kI svapariNAmitA se ho jAtI hai| jagat meM jo bhI parivartana kisI samaya hotA hai, usakI preraNA usa samaya ke jIvoM ke pichale karmoM se milatI hai| phalataH Izvara kI dhAraNA ke lie isa tantra meM koI sthAna nahIM raha jaataa| sabase bar3A Astika hone kA dAvA karane vAle darzana kA nirIzvaravAdI honA vastutaH vicitra sA lagatA hai| pUre mImAMsA-mata ko yadi eka zabda meM vyakta kiyA jAe to use zuddha indriyAnubhavavAdI kahA jA sakatA hai|

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kintu vAstavikatA kucha aura hI hai| vastutaH bhautikavAdiyoM evaM kSaNika pratyayavAdiyoM ke viparIta apane mantavya ko siddha karanA thA isalie unhoMne uparyukta tarka kI sahAyatA se anupalabdhi prayANa kA astitva siddha kiyA hai| kintu nyAya aura vaizeSika matAvalaMbiyoM kI dRSTi meM uparyukta mukti ucita nahIM hai| kintu vedAntiyoM ne mImAMsA darzana kI taraha anupalabdhi pramANa ko svataMtra pramANa ke rUpa meM svIkAra kiyA hai| nyAya aura vaizeSika mata kA khaNDana bhI kiyA hai| samakAlIna dArzanikoM me dayAnanda sarasvatI ne isake atirikta cAra aura svataMtra pramANoM kI sattA ko svIkAra kiyA hai| karapAtrIjI mahArAja ne bhI vedArthapArijAta meM SaSTha pramANoM ko svIkAra kiyA hai| karapAtrIjI yadyapi dayAnanda se pUrNataH sahamata nahIM haiM kintu cha: pramANoM kI yathArthatA ko kabUla kiyA hai| mImAMsakoM meM prabhAkara ke anuyAyI anupalabdhi-pramANa ko nahIM mAnate haiM, kyoMki ve isake ekamAtra viSaya abhAva ko hI nahIM mAnate haiN| harimohana jhA ne kumArila ke mata ko adhika upayukta ThaharAyA hai| DaoN. rAdhAkRSNan ne bhI kumArila ke kathana ko upayukta ThaharAyA hai|

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adhyAya-9 bhAratIya jJAnamImAMsA meM khyAtivAda kI samIkSAtmaka vivecanA

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bhAratIya darzana meM satya evaM bhrama viSayaka siddhAntoM kA vivaraNa atyaMta rocaka hai| pratyeka dArzanika nikAya meM apanI jJAnamImAMsA ke anusAra hI satya aura bhrama viSayaka siddhAntoM kA nirUpaNa kiyA hai| jahAM jo vastu nahIM hai, vahAM usakA nizcayAtmaka jJAna evaM jo jisa prakAra kA nahIM hai, use vaise nizcita karanA bhrama athavA viparyaya hai| rassI ko sarpa samajhanA bhrama kA udAharaNa hai| bhrama meM sIpa cAMdI dikhAI detI hai, marusthala meM jala kA AbhAsa hotA hai aadi| ina bhrAntiviSayaka siddhAntoM ko "khyAtivAda" kahate haiN| khyAtivAda ke apane-apane siddhAntoM kA pratipAdana karate hue AcAryoM ne anya siddhAntoM kA khaNDana aura apane mata kA maNDana bhI kiyA hai| prabhAkara mizra kA akhyAtivAda (vivekakhyAtivAda) isa siddhAnta ke anusAra sabhI jJAna satya haiN| bhrama kisI mithyA vastu kA jJAna nahIM hai, varan do vastuoM ke pRthak jJAna ko eka-dUsare se gar3abar3A dene se hotA hai| rajju meM sarpa-jJAna ko bhrama kahate haiN| yahAM hameM rajju kA pratyakSa aura sarpa kA smRti jJAna hotA hai| yahAM viveka na rahane para hama rajju ko hI sarpa mAna lete haiN| yaha bhrama kisI doSa ke kAraNa hotA hai| 'prabhAkara' ise "smRti doSa" arthAt smRti meM bAdhA yA AvaraNa utpanna honA mAnate haiN| unake anusAra kisI jJAna ko mithyA mAnanA use jJAna na mAnane ke samAna hai| yaha mata mAnya nahIM ho sktaa| yadi sarpa ke jJAna ko hama smRti mAneM to prazna hogA ki vaha hameM dikhAI kyoM detA hai? yadi smRti hote hue bhI dikhAI denA mAneM to smRti aura pratyakSa meM antara nahIM rhegaa| prabhAkara mImAMsaka yaha mAne ki bhrama ke samaya smRti kA sarpa dikhAI nahIM detA hai, to yaha anubhava viruddha hai| isake atirikta smRti kA anubhava jaisA hotA hai, vaisA hI sarpa pratIta honA caahie| use sAmane mAnakara hama Dara nahIM sakate haiN| smRti kA sarpa paricita hotA hai aura bhrama kA sarpa aparicita hai| isa kAraNa hama yaha nahIM mAna sakate haiM ki hameM smRti kA sarpa dikhAI detA hai| isa kAraNa naiyAyika aura vedAntI yahI mAnate haiM ki bhrama ke samaya zukti (idaM rUpa meM) aura cAMdI donoM hamArI cetanA meM Ate haiM, tabhI hama kahate haiM ki "yaha rajata hai"| na rajata smRti rUpa hai aura na kevala zukti hamArI cetanA meM AtI hai| gaMgeza ke anusAra bhrAMti meM hameM donoM vastuoM kA jJAna hotA hai, eka kA nhiiN| zukti kA jJAna sAmAnya pratyakSa rUpa meM hotA hai aura rajata kA jJAna "jJAna-lakSaNa sannikarSa" se hotA hai| isake atirikta akhyAtivAda kA siddhAnta isalie bhI RTipUrNa hai ki vaha jJAna vyakti ko karma meM pravRtta nahIM kara sktaa| eka hI vastu meM zukti aura rajata kA satya jJAna eka sAtha nahIM ho sktaa| yadi donoM ko Age pIche mAne, 66

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to na zukti jJAna karma ke lie prerita karegA kyoMki vaha lobha utpanna nahIM kara sakatA aura na usake bAda hone vAlA smati rUpa rajata jJAna karma ke lie prerita kara sakatA hai, kyoMki vaha smRti rUpa pratyakSa rUpa nhiiN| takhyAtivAda (mAmAMsakoM kA hai| lagatA hai| uddezya aura dizA vastutaH yaha mata bhaTTamImAMsakoM kA hai| unakA mata hai ki kisI-kisI samaya mithyA viSaya bhI pratyakSa sA bhAsita hone lagatA hai| jaba hama rassI meM sarpa kA pratyakSa karate haiM aura kahate haiM ki "yaha sarpa hai" to yahAM uddezya aura vidheya donoM yathArtha haiN| jo rassI vartamAna hai, vaha sAMpa kI koTi meM le jAtI hai| vastutaH sattA donoM kI hI haiN| bhrama isa bAta ko lekara hotA hai ki hama do yathArtha kintu pRthaka vastuoM meM uddezya-vidheya kA saMbaMdha sthApita kara dete haiN| bhrama isI saMbaMdha yA saMsarga ko lekara hotA hai, na ki viSayoM ko lekara jo vAstavika padArtha hai| aise bhrama ke kAraNa loga viparIta AcaraNa karate haiN| ise viparItakhyAtivAda isIlie kahA jAtA hai ki isake kAraNa akArya meM kAryatA kA bhAna athavA AbhAsa hotA hai| kumArila bhaTTa kA mata vAstava meM naiyAyikoM ke bhrama viSayaka mata se milatA-julatA hai| ataH isakI samIkSA bhI naiyAyikoM ke bhrama viSayaka siddhAnta ke samAna hI samajhanI caahie| asatkhyAtivAda (mAdhyamika) jisa vastu kI bhrAMtapratIti hotI hai vaha asat hai| ataH asat vastu kA sat ke samAna bhAsita honA asat khyAti hai| jJAtA vijJAna aura jJeya bAhya vastueM donoM zUnya hone ke kAraNa yaha nahIM kahA jA sakatA ki kisI vastu kA bodha kaise hotA hai| mAdhyamika usakI vyAkhyA saMskAra se karate haiN| hama apane saMskAroM ke kAraNa bAhara vastu na hone se bhI dekhate haiN| saMskAra pUrva pratyakSa ke kAraNa nirmita hote haiM aura vaha pUrva pratyakSa bhI usake pUrva saMskAra ke kAraNa thaa| isa prakAra saMskAra aura pratyakSa anyonyAzrita hai aura donoM hI niHsvabhAva aura zUnya hai| cadrakIrti eka kArikA para TIkA karate hue likhate haiM ki draSTA ke abhAva meM draSTavya aura darzana bhI nahIM hai| ataH vijJAna, sparza, vedanA aura tRSNA catuSTya bhI nahIM hai|' ataH anubhava jagat ajJAna janya pratItiyoM se utpanna bhrama mAtra hai| prabhAcaMda kA AkSepa bhI kucha isI prakAra hai| AtmakhyAtivAda bauddhoM ke yogAcAra sampradAya isa siddhAnta kA pratipAdana kiyA hai| inake darzana meM kSaNika vijJAna mAtra kI sattA svIkAra kI jAtI hai| isake atirikta na koI bAhya padArtha hai aura na nitya aatm-tttv| bAhara jo kucha jagat dikhAI de 67

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rahA hai vaha hamAre vijJAna kA hI prakSepa hai| vijJAna eka vizAla sAgara ke samAna hai. jisameM avirAma gati se lahareM uThatI haiN| taraMgAyita vijJAna meM nAnA rUpa jagat kI pratIti hotI hai| yogAcAra sampradAya bhrAMti ko vAsanA ke kAraNa vijJAna ke prakSipta mAnatA hai, isalie AtmakhyAtivAda kahate haiN| isa mata ke anusAra vijJAna ke rUpa meM zukti aura usa para adhyasta rajata donoM satya haiM kintu bAhya padArtha ke rUpa meM ve donoM asatya haiN| anyathAkhyAtivAda (naiyAyika khyAtivAda) bhrama viSayaka naiyAyikoM kA siddhAMta anyathAkhyAtivAda kahalAtA hai| bhrAMti kI utpatti prastuta vastu aura samajhI huI vastu kA galata saMyoga hai| "anyA" kA artha hai "anya prakAra se" aura "anya sthAna meM | bhrama meM ye donoM hI bAteM hotI haiN| prastuta vastu anya prakAra se dikhAI detI hai aura dikhAI dene vAlI vastu anya sthAna meM vidyamAna na hotI hai| isIliye naiyAyikoM ke isa mata ko anyathAkhyAti kA siddhAnta mAnA jAtA hai| udayanAcArya, gaMgeza upAdhyAya Adi ne isakI vizad vivecanA prastuta kI hai| sadasakhyAtivAda (sAMkhyakhyAtivAda) sAMkhyadarzana ke anusAra bhrama eka aMza meM sat aura dUsare aMza meM asat haiN| isa prakAra yaha sata aura asata kA saMyoga hai| "yaha rajata hai' isa bhrAMta jJAna meM "yaha" zukti kA vAcaka hai aura "vaha" sat hai| "rajata' kI pratIti asat hai kyoMki vahAM rajata nahIM hai phira bhI rajata dikhAI detA hai| parIkSA karane para rajata kA bodha bhI ho jAtA, isIlie vaha mithyA hai| isa prakAra bhrama meM sat aura asat donoM vastue~ sammilita hotI haiN| donoM kA pRthak jJAna nahIM ho pAtA hai| satkhyAtivAda (rAmAnujakhyAtivAda) prAcIna sAMkhya aura prabhAkara ke mImAMsA darzana meM bhI isI mata ko svIkAra kiyA gayA hai| inake anusAra zukti meM rajata kI pratIti bhrAMti nahIM hai| vaha AMzika satya hai| yadi pUrNa satya jJAta ho to bhrAMti nahIM ho sktii| AMzika satya ko pUrNa satya kA jJAna bhrama kA nivAraNa hai| satya kA jJAna bhrama kA bodha nahIM karatA, varan use pUrNatA pradAna karatA hai| sabhI jJAna yathArtha hote haiM-"yathArtha sarvavijJAnam" bhrama nAma kA koI jJAna nahIM hai| rAmanaja ke anusAra sabhI jJAna satya haiM, bhale hI AMzika satya ho| jIva AMzika satya ko hI jAnatA hai aura Izvara ko hI pUrNa jJAna rahatA hai isaliye unheM bhrama nahIM hotA hai| ve bhrama aura adhyAsa se pare haiN| manuSya ke lie hI bhrama kA astitva hai| anirvacanIya khyAtivAda (zaMkarAcArya ke dvArA prastuta khyAtivAda) advaita-vedAnta uparyukta kisI siddhAnta se sahamata nahIM haiN| ina sabhI siddhAntoM kA khaNDana kiyA hai| unakA apanA mata anirvacanIya khyAtivAda 68

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73 kahalAtA hai yaha siddhAnta sarvAdhika vaijJAnika aura tarka saMgata hai unameM se pahalA mata hai 'anyatrAnyadharmAdhyAsaH arthAt eka meM dUsare ke dharma ke Aropa ko adhyAsa kahate haiN| zaMkarAcArya dvArA uddhRta dUsarA bhrama siddhAnta isa prakAra hai"yatra yadadhyAsastadvivekAgrahanibandhano bhrama" arthAt jisameM adhyAsa hai usake bheda ko na grahaNa karanA bhrama hai| yaha mata sAMkhya aura mImAMsakoM ke akhyAtivAda kA sUcaka hai| ,74 tIsarA mata hai-"yatra yadadhyAsaH tasyaiva viparItadharmatvakalpanAmAcakSate arthAt jisameM jisakA adhyAsa hai usameM viruddha dharmatva kI kalpanA ko adhyAsa kahate haiN| yaha mata mAdhyamikoM kA ho sakatA hai, jise kahate haiN| asat khyAtivAda 75 ina sabhI pakSoM para vicAra karane para hama yaha niSkarSa nikAla sakate haiM ki bhAratIya darzana meM khyAtivAda kA tulanAtmaka adhyayayana ke anusAra advaita - vedAnta dvArA pratipAdita anirvacanIya khyAtivAda, jo bhrama kI samasyA kI vyAkhyA eka sImA taka saphalatApUrvaka karatA hai, nizcaya hI anya siddhAntoM kI tulanA meM upayukta siddhAnta ho sakatA hai| yadyapi darzana meM koI bhI siddhAnta pUrNataH nirdoSa nahIM mAnA jAtA hai, phira bhI tulanAtmaka dRSTi se kisI eka siddhAnta ko anya siddhAnta se adhika tarkasaMgata kaha sakate haiN| isa dRSTi se AdizaMkarAcArya kA mata sarvotkRSTa hai| saMbhavataH isI lie inheM grIka dArzanika pleTo kI taraha pUrNa dArzanika batalAyA gayA hai| DaoN. rAdhAkRSNana ne bhI inheM kampaliTa philaoNsaphara mAnA hai| zaMkara kI dRSTi meM sampUrNa saMsAra parivartanazIla hai| isaliye bhrama hI hai / mAtra brahma hI satya hai kyoMki unakA jJAna bAdhita nahIM hotA hai / nitya meM anitya kA anubhava karanA hI bhrama hai| brahma aneka ho nahIM jAtA balki pratIta hotA hai isaliye bhrama kahA jAtA hai| jJAnI ko bhrama nahIM hotA balki ajJAnI hI bhrama kA zikAra hotA hai sAMsArika mAnavoM ke lie rAmAnuja kA satkhyAti kA siddhAnta hI yuktisaMgata evaM vaijJAnika mata ke samatulya hai| rAmAnuja kI dRSTi meM zaMkara kA darzana "Finished example of learned error" hai| Dark with the excess of light bhI kahA jAtA hai| DaoN. rAdhAkRSNana ne bhI isa bAta kI sampuSTi kI hai| yadyapi inhoMne samAnuja se bhI pUrNataH sahamata nahIM haiN| inakI dRSTi meM zaMkara hI pUrNa dArzanika haiN| inakA darzana hI kampaliTa philaoNsaphI kahalAtA hai| zaMkara kI tulanA pleTo aura breDale se bhI kI jAtI rahI hai kintu donoM meM bhinnatA bhI hai| advaitavAdiyoM kI satyatA evaM asatyatA siddhAnta kI vyAkhyA karate hue eca. ema. bhaTTAcArya ne ThIka hI likhA hai- "The Advaitist... A pure unity can not admite of any degree either of truth or of reality. The doctrine of Adhyisa tells us that our empirical world and our experiences of it all but products of illusion, so that neither experience, nor its 69

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object, can have any truth or reality when viewed from the standpoint of ultimate Truth and Reality." 70 isa sambandha meM rAmAnujAcArya ke mata ko darzAte hue bhaTTAcAryajI ne ThIka a fun for "From what we have stated we may now gather that according to Ramanuja not only correspondence is a necessary condition both for the nature and test of truth but also it most be supplemented by the pragmatic condition or adaptability to practice as well as by consilience or some sort of coherence with social experience."77

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adhyAya-10 darzana aura vijJAna

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darzana zabda kA zAbdika artha dekhanA hotA hai| aba prazna uThatA hai ki kisako dekhanA hai? bhAratIya manISiyoM ke anusAra satya ko dekhanA yA satya kA sAkSAtkAra karanA yA sAkSAt anubhava karanA hI darzana kahalAtA hai| vyutpatti kI dRSTi se isakA artha-"jisake dvArA dekhA jAe" hotA hai| aMgrejI meM ise philosaoNphI kahA jAtA hai| philaoNsaphI do zabdoM ke yoga se banatI hai-Philo+Logos | Philo kA artha buddhi aura Logos kA artha jJAna hotA hai| arthAt bauddhika jJAna hI darzana hai| isa sambandha meM phreMka thilI (Thilly) ne ThIka hI likhA hai-"The fundamental concept in the system of philo is the idea of God. God is an absolutely transcent being, so far above us that we cannot comprehend him or define him, he is the inflabtion, the greatest good, who is above both knowledge and virtue. All such powers he combines into one, the logos, the divine reason or wisdom". eca.ema. bhaTTAcArya ke zabdoM meM "The word philosophy comes from the Greek words philos, love and sophia, wisdom. Socrats liked to be a philosopher, a humble lover of wisdom unlike the sophists the wise men... So in India philosophy arose from the deeper needs of spiritual life." arthAt pAzcAtya darzana buddhi-prema hai aura bhAratIya darzana AdhyAtmika jIvana kA zAstra hai| cUMki isakI utpatti AdhyAtmika asantoSa se huI hai jabaki pAzcAtya darzana kI utpatti kautuhala athavA jijJAsA se huI hai| jahAM taka donoM ke bIca ke sambandha kA prazna hai, ise tIna taraha se athavA tIna dRSTikoNoM se dekhA jA sakatA hai (ka) donoM meM samAnatA ke dRSTikoNa se, (kha) donoM meM antara ke dRSTikoNa se aura (ga) vAstavika dRSTikoNa se| (ka) samAnatA kA dRSTikoNa darzana tathA vijJAna meM nimnalikhita pramukha samAnatAe~ dRSTigata hotI haiM 1. donoM kI utpatti jijJAsA se hotI hai| manuSya svabhAva se hI jijJAsu hai| vaha vizva ke pratyeka rahasya ko jAnane ke lie sadaiva vyagra rahatA hai| jaba bhI usake sammukha koI navIna ghaTanA ghaTatI hai to usakA kAraNa jAnane ke lie vaha becaina ho jAtA hai| jIvana aura jagat ke rahasyoM kI vyAkhyA karanA hI darzana aura vijJAna kA kAma hai| 2. donoM kA uddezya athavA lakSya bhI eka hI hai| satya kI khoja evaM vizva kI saMgata vyAkhyA prastuta karanA hI donoM kA lakSya hai| 3. donoM kI vidhi eka hI hai| donoM bauddhika (Rational or intellectual) paddhati kI sahAyatA se satya kI vyAkhyA karate haiN| donoM hI 72

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Agamana, nigamana, nirIkSaNa, kalpanA Adi kI sahAyatA lete haiN| donoM manuSya kI AvazyakatA kI pUrti karate haiM arthAt donoM kI jananI AvazyakatA hI hai| (kha) vibhinnatA kA dRSTikoNa donoM ke bIca samAnatAe~ avazya haiM kintu antara bhI kama mahattvapUrNa nahIM haiN| vicArakoM ne donoM ke bIca nimnalikhita antara athavA bheda kIora izArA kiyA hai 1. darzana aura vijJAna meM mukhya antara viSaya sambandhI hai| darzana sampUrNa vizva kA adhyayana karanA cAhatA hai, kintu vijJAna vizva ko khemoM meM bAMTakara adhyayana karanA cAhatA hai| DaoN. maulAnA abdala kalAma ne bhI pUrvIya aura pazcimI darzanazAstra ke itihAsa kI bhUmikA meM eka pArasI kavi kI kavitA ko duharAte hue kahA hai ki "yaha vizva usa prAcIna hastalikhita pustaka ke samAna hai, jisake prathama aura antima do panne kho gaye haiN| darzana unhIM do kho gaye pannoM kI khoja meM Age bar3hatA hai| khAsakara bhArata meM darzana kasarata nahIM balki AdhyAtmika mukti dilAne vAlA zAstra hai| eca.ema. bhaTTAcArya ne ThIka hI likhA hai ki "So Indian mind has viewed philosophy not as mere intellectual gymnastics but rather as a means to spiritual salvation." darzana manuSya kA eka niSpakSa bauddhika prayatna hai, jisake dvArA vaha vizva ko usakI sampUrNatA meM samajhane kI ceSTA karatA hai| (Philosophy is an impartial persuit of human beings by which they try to understand the universe in its wholeness)" jabaki hareka vijJAna vizva ke kisI khAsa vibhAga taka hI apane ko sImita rakhatA hai| udAharaNa ke lie bhautika vijJAna bhautika jagat taka hI apane ko sImita rakhatA hai| yaha rasAyanazAstra, jIva vijJAna, manovijJAna ityAdi ke kSetroM meM dakhala nahIM detA hai| isa taraha adhyayana ke krama meM hama pAte haiM ki vijJAna kA kSetra saMkucita hai; kintu darzana kA kSetra vyApaka hai| kucha vicArakoM kA yaha mata hai ki darzana kevala sabhI vijJAnoM kA yogaphala hai| parantu vAstavikatA yaha hai ki yaha vijJAna ke dvArA prastuta vicAroM evaM tathyoM kI samIkSAtmaka dRSTi se mUlyAMkana karatA hai| 2. vijJAna kA dRSTikoNa vizleSaNAtmaka hai jabaki darzana kA dRSTikoNa saMzleSaNAtmaka hai| 3. vaijJAnika vyAkhyA kaise kA uttara detI hai, kyoM kA nahIM, kintu darzana kyoM kA uttara dene kI koziza karatA hai| 73

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4. vijJAna kevala anubhavagamya padArthoM kA adhyayana karatA hai, kintu darzanazAstra dRzya-jagat ke pare bhI jAne kA prayatna karatA hai / 5. vijJAna kA dRSTikoNa vastuvAdI hai, parantu darzanazAstra amUrtta viSayoM kA mUlyAMkana bhI karatA hai| DaoN. rAdhAkRSNan kA kahanA ThIka hI hai ki "sabhI vijJAna kucha vastuoM ko mAnakara calate hai lekina darzanazAstra binA chAnabIna ke kucha nahIM mAnatA hai| jisakI parIkSA nahIM ho pAyI hai, usakI parIkSA bhI darzanazAstra ke lie Avazyaka ho jAtI hai|" 6. vijJAna prayogAtmaka hai, parantu darzanazAstra vicArAtmaka hai| 7. vijJAna padArthoM kI vyAkhyA meM kevala bauddhika pakSa ko santuSTa karatA hai, para darzanazAstra sampUrNa manasa ko santuSTa karane kI koziza karatA hai| vijJAna ko mAtra satyam se vAstA hai para darzanazAstra kA sambandha satyam zivam aura sundaram tInoM se hai| pleTo Adi ke darzanazAstra kA adhyayana karane para yaha aura spaSTa ho jAtA hai| (ga) donoM ke bIca vAstavika sambandha vAstava meM darzana evaM vijJAna meM koI maulika virodha nahIM hai| havAiTaheDa ThIka hI batalAyA hai ki "vijJAna aura darzana paraspara eka-dUsare kI AlocanA karatA hai aura eka-dUsare ko kAlpanika sAmagrI pradAna karatA hai|" kucha cintakoM ne to vijJAna ko darzana kI santAna batalAyA hai| (The sciences are the children of the old mother philosophy.) prArambha meM sabhI vijJAna darzana ke hI antargata the| bAda meM ve darzana se dhIre-dhIre pRthak hote gaye aura apanA svataMtra kSetra banAte gaye kintu vAstava meM donoM bilkula pRthaka nahIM haiM balki donoM ke bIca paraspara pUraka kA sambandha hai| kauTilya ke arthazAstra evaM mArksa ke pUMjI Adi mahattvapUrNa racanAoM kA adhyayana karane se isa bAta kI sampuSTi ho jAtI hai| mArksa ne darzana kI soca ko vaijJAnika soca kI taraha hI darzAyA hai| inake gurU higela ne bhI vaijJAnika soca ko darzana ke lie Avazyaka batalAyA hai| ImAila durkhIma kA janma 1864 I. meM phrAMsa ke antargata huA thA / inhoMne vaijJAnika naitikatA ko samAja kI ekatA kA AdhAra prastAvita kiyA hai| naitikatA aisA bar3A darzana hai, jo dharma kA sthAna le sakatA hai, yaha vijJAna dvArA saMbhava ho sakatA hai| inakA kahanA hai ki vijJAna ne logoM kI AsthAoM, vizvAsoM aura paramparAoM ke prati eka tArkika prazna cihna khar3A kara diyA hai| Izvara kyA hai? kahAM hai? kaisA hai? ina saba praznoM kA uttara yA pramANa dharma ke pAsa nahIM hai| dharma kA vizAla mahala, usake gaganacumbI kaMgure vizvAsa kI bhUmi para khar3e haiM dharma aura naitikatA kA adhyayana darzanazAstra ke antargata hai, isalie jo bAteM dharma aura naitikatA ke lie kI gaI haiM, ve darzana para bhI lAgU hoNgii| 74

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adhyAya-11 darzana aura dharma

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darzana zabda kA zAbdika artha dekhanA hotA hai| darzanazAstra kA matalaba jisake dvArA dekhA jAe hotA hai| yAnI satya kA sAkSAta anubhava prApta karanA hI darzanazAstra kA uddezya hai| ise aMgrejI meM philaoNsaphI kahA jAtA hai| yaha do zabdoM ke yoga se banA hai-Philo + Logos. Philo kA artha prema aura Logos kA artha jJAna hotA hai| eca.ema. bhaTTAcArya ke zabdoM meM "The world philosophy comes from the Greek words philos, love and sophia, wisdom. Socrates liked to be a philosopher, a humble lover of wisdom unlike the sophists, the wisemen.......3 dharma kA artha dhAraNa karanA hotA hai| jaise Aga kA dharma tApa hai, manuSya kA dharma dayA, karuNA aura sahAnubhUti hai| arthAt manuSyatva hI manuSya kA dharma hai| dharma ko aMgrejI meM Religion kahA jAtA hai| yaha do zabdoM ke yoga se banA haiRe+Legere. isakA artha jor3anA hotA hai| vAya masIha ke zabdoM meM "The term 'religion' has been derived from the two words re and legere, which means 'to consider or to ponder'. Hence, it means that religion deals with an object on which an individual can ponder and meditate. But perhaps it is true to hold that it is derived from re and legre which mean "binding'. According to this derivation religion means that which binds men together, individually and socially.81 ataH yaha vyakti ko vyakti se aura vyakti ko samAja se jor3ane kA kAma karatA hai| jahAM taka darzana aura dharma ke bIca sambandha kA prazna hai, donoM ke svarUpa ko jAnane ke pazcAt hI spaSTa ho sakatA hai| dharma ke svarUpa kI jAnakArI isakI paribhASA se mila jAtI hai| gailave ne isakI paribhASA dete hue kahA hai ki "Religion is man's faith in power beyond himself whereby he seeks to satisfy emotional needs and gain stability of life, and which he expresses in acts of worship and service" yAnI manuSya apane ko sImita, asahAya evaM apUrNa pAtA hai, vaha bhautika sAdhanoM dvArA AdhyAtmika lakSya kI pUrti nahIM kara pAtA hai| vijJAna aura vaijJAnika anusaMdhAnoM se bhI usakI cAha pUrI nahIM hotI hai| apane ko asIma ke prati pUrNa niSThA evaM sarvazaktimAna banAne kI cAha hamezA use satAtI rahatI hai| isI icchA athavA cAha kI pUrti ke lie vaha dharma kA Azraya letA hai| isI prakAra dharma kI utpatti hotI hai| inake (dharma ke) kucha sAmAnya evaM viziSTa lakSaNa hote haiN| inake nimnalikhita sAmAnya lakSaNa haiM (ka) manuSya ke asahAya, apUrNa evaM sImita hone kI bhAvanA-manuSya apane ko apUrNa evaM asahAya pAkara apane ko pUrNa evaM asIma banAne ke lie vyagra ho uThatA hai| vaha apanI isa cAha kI pUrti sAmAjika, Arthika, rAjanItika, 76

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sAMskRti ityAdi kisI bhI sAdhana se nahIM kara pAtA hai vijJAna evaM takanIkI vikAsa se upalabdha sAdhanoM se bhI isa mAmale meM adhika sahAyatA nahIM mila pAtI hai vaha vivaza hokara eka aisI asIma, abhautika evaM AdhyAtmika sattA meM vizvAsa karane lagatA hai, jisake prasanna hone se usakI cAha kI pUrti ho sakatI hai| vaha usa sattA kI ArAdhanA prArambha kara detA hai| phalasvarUpa dharma kA AvirbhAva hotA hai| (kha) AdhyAtmika mUlya ko carama satya ke rUpa meM lenA- sabhI dharma kisI-na-kisI AdhyAtmika mUlya ko carama satya mAnate haiN| Izvara ko mAnanA dharma bhAvanA ke lie Avazyaka nahIM mAnA jAtA hai| bauddha dharma, jaina dharma Adi Izvara ko na mAnane para bhI ucca koTi ke dharma samajhe jAte haiN| sabhI dharma, cAhe ve IzvaravAdI hoM yA anIzvaravAdI ho, AdhyAtmika mUlya meM vizvAsa rakhate haiM phira bhI itanA batalA denA ucita pratIta hotA hai ki adhikAMza dharmoM meM Izvara ko carama satya mAnA gayA hai| zrImadbhagavad gItA ke terahaveM adhyAya ke gyAraveM zloka meM to batalAyA gayA hai ki "adhyAtma jJAna nityatvaM tattva jJAnArthadarzanam etajjJAnamiti proktamajJAnaM yadato'nyathA / / " arthAt Fixity in self-knowledge and seeing God as the object to true knowledge all this is declared as knowledge, and what is another than this is called ignorance. sukarAta evaM pleTo ne bhI lagabhaga inhIM bAtoM ko apane DhaMga se batalAyA hai| inhoMne bhI varlDa oNpha AiDiyAja ke jJAna ko hI vAstavika jJAna mAnA hai| (ga) dharma kA uddezya vyAvahArika hai- bhautika sukha to nAzavAna hai para AdhyAtmika sukha kA Ananda zAzvata hai| dharma kA yaha lakSya yA to dharmAcaraNa karane se pUrNa ho sakatA hai athavA Izvara kA sAkSAtkAra karane se| (gha) dhArmika cetanA kA viSaya sampUrNa vizva hai - darzana kI bhAMti hI dharma bhI sampUrNa vizva kI vyAkhyA karanA cAhatA hai| isake lie vaha AdhyAtmika mUlyoM kI vAstavika upalabdhi kA prayatna karatA hai| (Ga) ArAdhaka aura ArAdhya ke bIca aTUTa sambandha kA rahanA - pratyeka dharma meM yaha vizvAsa pAyA jAtA hai ki ArAdhaka aura ArAdhya meM ghaniSTha sambandha rahatA hai| ArAdhaka ko pUrNa vizvAsa rahatA hai ki usakA ArAdhya usakI AvazyakatA para sahAnubhUtipUrvaka vicAra karegA aura usakI cAha kI pUrti ho jaayegii| kabhI ArAdhya aura ArAdhaka kI ghaniSTatA itanI bar3ha jAtI hai ki donoM kA dvaita samApta ho jAtA hai aura donoM eka ho jAte haiN| isakA jvalanta udAharaNa vedAnta dharma meM milatA hai| kabIradAsa evaM gosvAmI tulasIdAsa ne bhI isa bAta kI sampuSTi kI hai| kabIra kI maiM bhI ho gaI lAla tulasI kI jAnahiM tumahi, tumahi ho jAI, brahmasUtra kA 'brahmavid brahmaiva bhavati' kI avadhAraNA isakA jvalanta udAharaNa hai| rAmAnuja ne vahI honA nahIM mAnate balki unake sadRzya honA mAnate haiN| isa dharma kA svarUpa dekha lene ke bAda aba darzana ke svarUpa paravicAra karanA Avazyaka pratIta hotA hai| uparyukta vivecanoM meM darzana zabda kA 77

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artha prAcya aura pAzcAtya donoM dRSTiyoM se saMketa ke rUpa meM kiyA jA cukA hai| yahAM itanA batalA denA Avazyaka pratIta hotA hai ki darzana ke sAmAnya lakSaNa kauna-kauna se haiM? dArzanikoM ne nimnalikhita pramukha lakSaNoM kI carcA kI hai (ka) darzana sampUrNa vizva kI suvyavasthita aura yuktisaMgata vyAkhyA prastuta karane kI koziza karatA hai| (kha) dArzanika cintana kI utpatti bauddhika jijJAsA se hotI hai| (ga) dArzanika cintana niSpakSa hotA hai| dArzanika apane manovegoM evaM saMvegoM kA prabhAva darzana para nahIM par3ane detA hai| usake cintana meM kisI taraha ke pakSapAta kI bU nahIM dIkha par3atI hai| use to niSpakSa hokara satyAnveSaNa karanA par3atA hai| niSpakSa cintana hI ucca koTi kA darzana mAnA jAtA hai| (gha) dArzanika cintana meM vyAvahArika pakSa kI apekSA saiddhAntika pakSa para adhika jora diyA jAtA hai| (Ga) darzana meM ArAdhya aura ArAdhaka athavA upAsya evaM upAsaka kA prazna nahIM uThatA hai kyoMki isameM kisI kI pUjA kI bAta na hokara satya kA sAkSAta anubhava prApta karanA hI mukhya lakSya rahatA hai| isameM gaNAropaNa kA niSedha karanA bhI mAnya hai kintu dharma meM aksara gaNa kA AropaNa kiyA jAtA rahA hai| jahAM taka donoM meM (darzana aura dharma meM) sambandha kA prazna hai dharma aura darzana ke bIca samAnatA, vibhinnatA evaM inake vAstavika sambandha para vicAra karanA ucita pratIta hotA hai| ina samasyAoM para pAzcAtya aura prAcya donoM dRSTikoNa se vicAra karanA Avazyaka jAna par3atA hai| pAzcAtya dRSTikoNa-darzana aura dharma meM samAnatA-darzana evaM dharma donoM samagra vizva kI vyAkhyA karane kA prayatna karate haiN| donoM kI viSaya-vastu eka hI hai| isa sampUrNa vizva ke adhyayana ke antargata sabhI taraha ke anubhava evaM sabhI prakAra ke jJAna-vijJAna antarnihita haiN| dharmazAstra bhI eka prakAra kA jJAna hI hai| ataH darzana samagra vizva kA adhyayana karane ke samaya dharma kA bhI adhyayana kara letA hai| donoM meM dUsarI samAnatA yaha hai ki donoM meM hI tattva-sambandhI vivecanA hotI hai| donoM kA hI lakSya carama satyatA athavA vAstavikatA kI khoja karanA se vicAra pAzcAtya dRSTiA karane kA prayahI hai| isa sA hai| antara-darzana aura dharma meM uparyukta samAnatAoM ke sAtha-sAtha kucha maulika antara bhI haiN| ye antara nimnalikhita haiM (ka) utpatti meM bheda-darzana kI utpatti jijJAsA se hotI hai kintu dharma kI utpatti AdhyAtmika asaMtoSa (Spiritual Hunger or Dissatisfaction) se hotI hai| (kha) uddezya meM bheda-donoM ke uddezya bhI bhinna haiN| darzana kA uddezya sampUrNa vizva kI vyAkhyA karanA hai, para dharma kA uddezya AdhyAtmika mUlyoM kI vAstavika siddhi hai|

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(ga) dRSTikoNa meM antara-darzana kA dRSTikoNa saiddhAntika hai parantu dharma kA dRSTikoNa vyAvahArika hai| (gha) paddhati meM antara-darzana kI paddhati bauddhika hai kintu dharma, vizvAsa, zraddhA evaM antaHkaraNa athavA antarnubhUti kI sahAyatA letA hai| haoNbsa ne bhI mAnA hai ki darzana eka bauddhika mImAMsA hai|2|| (Ga) pravRtti meM antara-darzana bauddhika hai parantu dharma rAgAtmaka hai| (ca) upayogitA meM pharka-dharma manuSya kI bauddhika, bhAvAtmaka evaM kriyAtmaka sabhI taraha kI jarUratoM kI pUrti karanA cAhatA hai| darzana manuSya ke mAtra bauddhika pakSoM ko saMtuSTa kara pAtA hai| (cha) dharma ke vistAra meM antara darzana kA kSetra dharma kI tulanA meM adhika bar3A hai| yAdi donoM meM vyApaka aura vyApya kA antara hai| (ja) ArAdhya aura ArAdhaka ke sambandha ko lekara antara-dharma meM ArAdhaka aura ArAdhya ke bIca aTTa sambandha rahatA hai kintu isa prakAra kA sambandha darzana meM nahIM rahatA hai| darzana aura dharma meM vAstavika sambandha-vizva itihAsa ke adhikAMza dharma evaM darzana ke bIca yaddha se rakta raMjita dikha par3ate haiN| kintu bhArata meM darzana evaM dharma ke bIca virodha kA sambandha nahIM hai| yahAM donoM ke bIca paraspara pUraka kA sambandha hai| donoM meM aviccheda sambandhoM ko prAcIna, madhya evaM Adhunika dArzanikoM ne bhI svIkAra kiyA hai| daraasala dharma kA dArzanika vivecana honA dharma kI pragati ke lie Avazyaka hai| dArzanika vivecana ke abhAva meM dhArmika pragati ruka jAtI hai aura usakA anta rUr3hivAda meM hotA hai| ataH dharma ke lie dArzanika samIkSA jarUrI hai| kucha loga dharma ko darzana se pUrNa svataMtra rakhane ke pakSa meM haiN| inake anusAra dArzanika samIkSA dharma ke lie ghAtaka hai| kintu gambhIratA se vicAra karane se spaSTa ho jAtA hai ki yaha dhAraNA nirAdhAra hai| yahAM bekana kA kathana upayukta jaMcatA hai ki "It is true that a little philosophy inclineth man's mind to Atheism, but depth in philosophy bringeth man's mind to religions." dharma darzana kI madada karatA hai| jisa prakAra vijJAna darzana ko viSaya-vastu detA hai, usI prakAra dharma bhI darzana ke lie upAdAna upasthita karatA hai| dhArmika upAdAna dhArmika vivecana ke lie atyanta Avazyaka hai| dharma dArzanika jJAna ko vyAvahArika rUpa detA hai| darzana parama satya kA jJAna prApta karA sakatA hai| kintu isa jJAna ko jIvana meM kAryAnvita karane kA zreya dharma ko hI prApta hai| Bahm mahodaya ne ThIka hI kahA hai ki "It philosophy is thought and Religion is action then one's religion is one's philosophy inaction." 49

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uparyukta vivaraNa se spaSTa ho jAtA hai ki dharma aura darzana meM koI maulika virodha nahIM hai| donoM eka-dUsare ke pUraka haiN| bhAratIya mata-bhAratIya paramparA meM darzana auradharma sadaiva sAtha-sAtha calate haiN| udAharaNa ke lie bauddha darzana aura bauddha dharma, jaina darzana aura jaina dharma, vedAnta darzana aura vedAnta dharma aadi| isa prakAra pAzcAtya aura bhAratIya donoM dRSTikoNa se darzana aura dharma paramparA virodhI nahIM, balki pUraka haiN| ataH haoNbsa kA yaha kahanA ki darzana itihAsa, dharmazAstra aura vijJAna se bilkula bhinna hotA hai| ucita nahIM hai| haoNbsa yaha kahanA bhI anupayukta hai ki dharma aMdhavizvAsa, hAsya evaM sahAnubhUti apekSAkRta adhika komala bhAva hai| haoNbsa ka anusAra adRzya zakti ke prati bhaya, yadi sArvajanika rUpa se svIkRta ho, to dharma kahalAtA hai| yadi svIkRta na ho to aMdhavizvAsa kahalAtA hai| taba to sukarAta aura IsAmasIha ko kyA kaheMge? kyoMki viSapAna aura sUlI para laTakane ke pazcAt adhikAMza logoM kI svIkRti milI hai| jIvanakAla meM to adhikAMza khilApha hI the| isalie dharma ko mAtra sArvajanika svIkRti mAnanA ucita nahIM hai| koI mAne yA na mAne guNa ko guNI se alaga nahIM kiyA jA sakatA hai| isI taraha dharma yA manuSyatva se mAnava ko cyuta nahIM kiyA jA sakatA hai aura darzana usake viparIta nahIM balki pUraka hai| antazcetanA, antarbodha aura Antarika cakSu yA jJAna cakSu donoM ke lie samAna rUpa se Avazyaka hai isalie nitAnta bhinna kahanA sarvathA anucita hai| beMthama kA yaha kahanA bhI upayukta nahIM hai ki sabhIkAryoM kI acchAI aura burAI kI ekamAtra kasauTI upayogitA kA siddhAnta hai| daraasala antarAtmA hI acche aura bure kAryoM kI nirNAyaka aura mArgadarzaka hai| samrATa azoka ke jIvana meM dharma ne mahAn parivartana lA diyaa| bauddha hone para usameM prAcIna zara-vijaya ke badale dharma-vijaya (yA dharmAcaraNa se vijaya) kI nIti ko claayaa| azoka ne svayaM kahA hai ki "dharma-vijaya kI usakI nIti ne Acaryajanaka saphalatA pAyI aura usane apane par3osI yUnAnI, tamila aura anya rAjyoM ko AdhyAtmika ke rUpa se jIta lene kA dAvA kiyaa|" dharma AcaraNa kI saMhitA hai, jisake mAdhyama se vyakti samAja ke sadasya ke rUpa meM aura eka vyaktitva ke rUpa meM niyaMtrita hotA huA kramazaH vikasita hotA hai aura anta meM carama uddezya kI prApti karatA hai| isIliye mahAbhArata ke karNaparva meM batalAyA gayA hai ki dhAraNAddharmamivyAhurdharmo dhArayate prjaaH| yatsyAd dhAraNasaMyukta sa dharma iti nishcyH|| DaoN. jayazaMkara mizra ne bhI apanI pustaka prAcIna bhArata kA sAmAjika itihAsa meM batalAyA hai ki "AcaraNagata niyamoM kA saMgraha hI dharma hai, jisake tIna mUla kArya haiM-1. niyaMtraNa, 2. vyaktitva kA utthAna aura 3. jIvana ke antima lakSya 'mokSa' ke lie vyakti ko sannaddha krnaa|" yaha cArvAka ko chor3akara sabhI dArzanikoM ko mAnya hai| manuSya kA kartavya kArya aura svabhAva dharma se saMcAlita hotA hai| darzanazAstra meM bhI yuktipUrvaka isakI 80

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vivecanA kI gaI hai arthAt bhArata meM darzana aura dharma sAtha-sAtha rahe haiN| sAmAnya dharma ke 30 lakSaNa batalAye gaye haiM-satya, tapa, sucitA, dayA, kaSTa-sahiSNutA, nIra-kSIra viveka, mana para niyaMtraNa, indriya saMyama, brahmacarya, tyAga, ahiMsA, svAdhyAya, saMtoSa, saralatA, samyak dRSTi, sevA kramazaH sAMsArika tyAga, laukika sukha ke prati udAsInatA, maunavrata, Atma-cintana, sabhI prANiyoM meM apane ArAdhya kA darzana aura unheM anna denaa|" yaha cArvAka ko chor3akara sabhI bhAratIya dArzanikoM ko mAnya hai| dhammapada, tattvArthasUtra, brahmasUtra, zrImadbhagavadgItA Adi meM bhI isakI vizad vivecanA kI gaI hai|

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adhyAya-12 anubhavavAda

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Adhunika darzana ko do bhAgoM meM vibhakta kiyA gayA hai-buddhivAdI evaM anubhvvaadii| buddhivAdiyoM ne buddhi ko jJAna kA prAthamika srota mAnA hai aura anubhavavAdiyoM ne anubhava ko hI jJAna kA prAthamika srota batalAyA hai| jahAM taka anubhavavAda kA prazna hai, yaha jaisA ki isake nAma se hI spaSTa ho jAtA hai ki anubhava ko samasta jJAna kA srota mAnatA hai| isake anusAra manuSya ko jJAna usakI vibhinna indriyoM ke mAdhyama se prApta saMvedanAoM ke kAraNa hotA hai| anubhavavAdiyoM ke anusAra hamAre mana meM jitane bhI pratyaya haiM, ve sabhI anubhava se prApta hue haiN| laoNka ne svayaM kahA hai ki "Mind at birth is a clean slate or 'tabula rasa' and all the characteristics of knowledge are acquired through experience." isa sambandha meM sI.I.ema. joDa ne ThIka hI likhA hai fon "Philosophy provides us roughly with two main historical answers to the question of how we obtain knowledge. The first is that knowledge is in fact obtained entirely in and through the sense experience.88 spaSTa hai ki anubhavavAdiyoM kI dRSTi meM anubhava hI jJAna prApti kA sAdhana hai| inhoMne buddhivAda ke janmajAta pratyayoM kI dhAraNA kA ghora virodha kiyA hai| inakA kahanA hai ki yadi Izvara, AtmA, kArya-kAraNa-niyamoM ke janmajAta pratyaya hamAre mana meM janma se hI hote to cetana mana ko unakA jJAna rahanA cAhie thaa| kintu anubhava isa bAta kA sAkSI hai ki aise janmajAta pratyayoM kI cetanA janma se hI kisI ko nahIM rahatI hai| jitane prakAra ke pratyaya haiM, ve sabhI anubhava se prApta hue haiN| jJAna kA koI bhI aMza anubhava nirapekSa nahIM hai| anubhava ke pUrva mastiSka sApha kAgaja athavA korI slaiTa ke sadRzya rahatA hai| anubhava ke dvArA hI isameM vicAra aMkita hote haiN| jahAM buddhivAdiyoM ne buddhi ko sakriya kahA hai, vahAM anubhavavAdiyoM ne buddhi ko niSkriya mAnA hai| isa siddhAnta ke mutAbika jJAna nirNayoM kI samaSTi hai| pratyayoM ko ekatrita athavA saMgrahita karane para hI nirNaya banate haiN| isalie jJAna ke Adi tattva pratyaya hI haiN| ina pratyayoM kI utpatti anubhava se hotI hai| mana yA buddhi pratyayoM ko sirpha grahaNa karate haiN| isIlie mana athavA buddhi ko niSkriya mAnA gayA hai| buddhivAdiyoM kI dRSTi meM nigamanAtmaka paddhati hI sabase adhika mahattvapUrNa hai jabaki anubhavavAdiyoM kA kahanA hai ki Agamana vidhi hI kAragara ThaharatI hai| isIlie inhoMne jJAna prApti ke lie AgamanAtmaka vidhi kI hI sahAyatA lI hai| anubhava se vizeSoM kI jAnakArI hotI hai| vizeSoM ke jJAna ke AdhAra para AgamanAtmaka vidhi ke dvArA sAmAnya jJAna milatA hai| isIlie anubhavavAdiyoM ne AgamanAtmaka vidhi ko apanAyA hai| buddhivAda gaNita vijJAna ko darzana kA Adarza mAnatA hai, parantu anubhavavAda vastuniSTha vijJAna ko hI Adarza svIkAra karatA hai| gaNita dhAraNAtmaka hai| isake viSaya meM vastusaMvAdI hone kA koI savAla nahIM uThatA hai| 83

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vastuniSTha vijJAnoM ke niSkarSa hamezA vastusaMvAdI hote haiN| yahI kAraNa hai ki anubhavajanya jJAna vastusaMvAdI hotA hai| anubhava se prApta jJAna bhale hI sArvabhauma aura anivArya nahIM hotA hai kintu isameM navInatA kA guNa rahatA hai| jJAna ke lie navInatA Avazyaka hai| anubhavajanya jJAna vAstavika vastuoM ke viSaya meM hotA hai| isa taraha kA jJAna sArvabhauma evaM anivArya nahIM ho sakatA hai cUMki bhUta, vartamAna aura bhaviSya kA anubhava saMbhava nahIM hai isase sArvakAlika jJAna saMbhava nahIM hai isIlie vidvAnoM kA kahanA hai ki anubhavajanya jJAna saMbhAvya hotA hai| ise pUrNa nizcita nahIM kahA jA sakatA hai| anubhava ke svarUpa ke sambandha meM anubhavavAdiyoM ke bIca mata vaibhinnatA hai| kucha vicArakoM ne aindriya yA bAhya anubhava ko jJAna kA sAdhana mAnA hai| inake siddhAnta athavA mata ko saMvedanavAda kahA jAtA hai| kucha vicArakoM ne aindriya evaM Antarika athavA mAnasika donoM prakAra ke anubhava ko jJAna kA sAdhana mAnA hai| ataH donoM meM matAntara hai| phira bhI sabhI anubhavavAdiyoM ne eka svara meM svIkAra kiyA hai ki anubhava hI jJAna kA udgama (srota) hai| sabhI ne nirIkSaNa kI mahattA ko svIkAra kiyA hai| nirIkSaNa yA iMdriyAnubhava hI sabhI prakAra ke jJAna kA AdhAra hai| sI.I.ema. joDa ne ThIka hI likhA hai ki- "Observation alone can inform us of the nature of what exists. Those who have insisted that observation or sense experiene is the basis of all knowledge are known as empirical philosophers or as empiricists from the Greek word EUTTEIPIA, which means experience." ..89 jahAM taka isake aitihAsika pRSThabhUmi kA prazna hai, anubhavavAda utanA hI purAnA hai, jitanA ki darzanazAstra / yaha atyanta hI prAcIna kAla se calA A rahA hai prAcIna kAla meM proTAgorasa jeno Adi isake samarthaka batalAye jAte haiN| proTAgorasa yUnAna ke anubhavavAdI dArzanika haiN| inhoMne sophisTa sampradAya kI sthApanA kI hai| inake anusAra sirpha aindriya anubhava yA saMvedana hI yathArtha jJAna prApti kA sAdhana hai isIlie inheM saMvedanavAdI bhI kahA jAtA hai| sToika sampradAya (Stoic School) bhI anubhavavAdI hai| isa sampradAya ke saMsthApaka ke rUpa meM jeno ko yAda kiyA jAtA hai| inake (jeno ke ) mutAbika aindriya anubhava hI jJAna kA sAdhana hai / Adhunika pAzcAtya anubhavavAdI dArzanikoM meM laoNka, barkale aura hayUma ko yAda kiyA jAtA hai| sI.I.ema. joDa ne bhI likhA hai ki The English philosophers Locke, Berkeley and Hume are prominent exponents of the empirical school. hAlAMki anubhavavAda kI jar3eM bekana aura haoNbasa kI racanAoM meM bhI dRSTigata hotI hai isIlie kucha vidvAnoM ne bekana aura haoNbsa ko bhI anabhavavAda kA prabala samarthaka batalAyA hai| ina vicArakoM ne nAmavAdI 90 84

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paramparA ko Age bar3hAyA hai aura anubhavavAda kA pUrNa vikAsa laoNka barkale tathA hayUma ke vicAroM meM pAte haiN| laoNka ke anusAra jJAna ke viSaya pratyaya haiN| pratyayoM ke atirikta kisI anya vastu kI jAnakArI hameM nahIM hotI hai| laoNka ne pratyayoM ko do bhAgoM meM bAMTA hai- sarala aura jaTila / jaTila pratyaya sarala pratyayoM ke yoga se hI nirmita hote haiN| isalie sarala pratyaya hI jJAna ke prArambhika nirNAyaka tattva haiN| sarala pratyayoM kA jJAna sirpha anubhava ke dvArA hotA hai| jahAM taka buddhi kA prazna hai, laoNka kA kahanA hai ki buddhi anubhava ke dvArA prApta pratyayoM ko niSkriya rUpa se grahaNa karatI hai| inhoMne (laoNka ne) do prakAra ke anubhava ko svIkAra kiyA hai- saMvedana aura antaH prekSaNa saMvedana indriyoM se hI saMbhava ho pAte haiM aura ve bAhya vastuoM ke guNoM ko vyakta karate haiM / antaH prekSaNa Antarika nirIkSaNa ke rUpa meM jAnA jAtA hai| isase saMkalpa, vicAra ityAdi manodazAoM athavA manaHsthitiyoM kI abhivyakti hotI hai / mana ke antargata jitane bhI pratyaya haiM, ve sabhI saMvedana athavA antaH prekSaNa dvArA prApta hue haiN| ataH saba kucha arjita hai| aisI koI bhI cIja nahIM hai jo pUrva se hI indriyoM meM nihita na thI laoNka ne svayaM kahA hai ki "There is nothing in the intellect which was not previously givenin the senses." inhoMne jJAna-prakriyA meM tIna tattvoM ko svIkAra kiyA hai(1) anubhavakarttA athavA viSayI, (2) vastu yA viSaya aura (3) prtyy| anubhavakarttA vastuoM kI jAnakArI pratyayoM se prApta karatA hai yAnI jJAna vastuoM kA hotA hai| jJAna prApta karane vAlA anubhavakarttA kahalAtA hai aura jJAna kA mAdhyama pratyaya hai| 91 barkale - inhoMne dravya kI sattA kA niSedha kiyA hai| isake kAraNa inheM bahuta hI khyAti milI hai| inakA kahanA hai ki bhautika vastue~ anubhavakarttA para hI nirbhara karatI haiN| rasela ne ThIka hI likhA hai ki "George Berkeley (16851753 ) is important in philosophy through his denial of the existence of matter-a denial which he supported by a number of ingenious arguments. He maintained that material objects only exist through being perceived isa taraha inake darzana meM kahIM laoNka se bhI adhika saMgata anubhavavAda dRSTigata hotA hai| laoNka kI AlocanA karate hue inhoMne batalAyA hai ki anubhava mAtra ko pramANa mAnanepara kisI anAnubhUta padArtha kI sattA ko svIkAra karanA asaMgata siddha hotA hai| laoNka ne dravya kI sattA ko svIkAra kara liyA hai| isake lie unhoMne anumAna kA sahArA liyA hai| dUsarI galatI guNoM ke vibhAjana meM kiyA hai| unhoMne mukhya guNoM ko anubhava nirapekSa batalAyA hai aura gauNa guNoM ko anubhava sApekSa batalAyA hai aura gauNa guNoM ko anubhavakarttA para nirbhara batalAyA hai| barkale kI dRSTi meM gauNa guNa aura prAthamika guNa donoM hI anubhavakartA para nirbhara karate haiN| inakA kahanA hai ki bhautika 85

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vastue~ satya nahIM haiM cUMki vaha anubhavajanya nahIM hai| ataH sabhI padArtha guNoM kI samaSTi mAtra hai| inakA kahanA hai ki sabhI guNa anubhava para nirbhara haiN| isalie sabhI padArtha anubhavAzrita haiN| isa tathya ko barkale ne apanI prasiddha ukti Esse est percipii dvArA spaSTa kiyA hai| isakA artha hI hotA hai ki vastuoM kA astitva anubhavakartA para nirbhara hai| barkale ne sirpha AtmA aura Izvara dravya ko svIkAra kiyA hai| Izvara ke kAraNa hI unhoMne bAda meM calakara ese isTa parasIpI kI jagaha kaoNnasIpI zabda kA prayoga kiyA hai| hyUma-barkale ne laoNka ke darzana ko vikasita kiyA hai kintu hyUma ne laoNka aura barkale donoM ko saMgata banAne kI koziza kI hai| inase Age bar3hanA saMbhava nahIM hai| isIlie rasela ne likhA hai ki "David Hume (1711-1776) is one of the most important among philosophers, because he developed to its logical conclusion, the empirical philosophy of Locke and Berkeley, and by making it self-consistent made it incredible. He represents, in a certain sense, a dead end in his direction, it is impossible to go further." ataH laoNka Adi ne jisa anubhavavAda kI puSTi kI hai, hayuma ne use parAkASThA para pahuMcA diyA hai| inakA kahanA hai ki jisa prakAra bhautika dravyoM ko anubhavagamya nahIM hone ke kAraNa bahiSkRta kiyA gayA hai, usI taraha AtmA evaM Izvara kI sattA kA bhI bahiSkAra kiyA jA sakatA hai| phreDarika meyara ne ThIka hI likhA hai ki "David Hume came along and boldly declared that we can accept neither the material nor the spiritual substance nor can we prove the existence of god." hayUma kI dRSTi meM kevala pratyaya hI yathArtha haiN| pratyaya ke atirikta kisI bhI sattA ko svIkAra nahIM kiyA jA sakatA hai| isIlie inake mata ko sarvAhavAda bhI kahA jAtA hai| inakI mukhya dArzanika racanA 'da hisTrI oNpha hyUmana necara evaM anya racanAoM ke adhyayana se yaha aura spaSTa ho jAtA hai| inhoMne anubhava ke do aMgoM ko svIkAra kiyA hai-saMvedana aura prtyy| saMvedana bhI do taraha ke hote haiM-bAhya aura aantrik| saMvedana kI apekSA pratyaya kama tIvra hote haiN| pratyaya saMvedanoM kI pratilipi haiN| isIlie pratyaya saMvedanoM se nirbala evaM kama spaSTa hote haiN| saMvedana pratyaya kI tulanA meM adhika spaSTa aura tIvra hote haiN| hyUma ne svIkAra kiyA hai ki sArvabhauma aura anivArya jJAna prApta nahIM kiyA jA sakatA hai| isalie hameM saMbhAvya jJAna para hI bharosA karanA pdd'egaa| yahI kAraNa hai ki inheM saMdehavAdI kahA jAtA hai| hayUma kA kahanA hai ki yadi hama apanI buddhi yA samajha para bharosA rakheM to saMdehavAda anivArya rIti se hameM grahaNa karanA pdd'egaa| isakA matalaba yaha nahIM ki hayUma vastutaH saMdehavAdI haiN| vAstava meM hyUma pratyakSavAdI arthAt anubhavavAdI haiN| gaNita vijJAna ke viSaya meM inheM saMdehavAdI kahanA anupayukta siddha hogaa| inhoMne svIkAra kiyA hai ki 86

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gaNita meM sArvabhauma jJAna saMbhava hai| ataH inheM saMdehavAdIna kahakara AbhAsavAdI, pratyakSavAdI aura anubhavavAdI mAnanA caahie| samIkSA-anubhavavAdiyoM ne buddhi kA niSedha kara apane ko ekAMgI aura haThadharmI banA liyA hai| yaha sahI hai ki anubhava jJAna prApti kA eka mukhya upAya hai, parantu ise hI ekamAtra sAdhana mAnanA aura buddhi ko ThukarAnA anucita hai| inhoMne aindriya anubhava ko AvazyakatA se adhika mahattva diyA hai| vastutaH anubhava ke antargata aindriya aura anaindriya donoM taraha ke anubhavoM kA samAna mahattva hai| AlocakoM ne inake siddhAnta ko AtmaghAtaka siddha kiyA hai| anubhavavAda ke mutAbika satya vahI ho sakatA hai, jisakA indriyAnubhava saMbhava ho| isalie anubhavavAda svayaM anubhavagamya nahIM hone ke kAraNa asatya evaM mithyAsiddha ho jAtA hai| anubhavavAdiyoM ne svayaM svIkAra kiyA hai ki unakA jJAna nizcita nahIM hai to spaSTa hI hai ki unakA siddhAnta (anubhavavAda) nizcita na hokara mAtra saMbhAvya siddha hotA hai| isake AdhAra para kucha nizcita nahIM kiyA jA sakatA hai| anubhavavAdiyoM ne mana ko niSkriya mAnakara bhUla kI hai| Adhunika manovaijJAnikoM kA kahanA hai ki choTI-se-choTI kriyA meM bhI mana kI sakriyatA rahatI hai| saMvedana meM bhI mana kI kriyAzIlatA rahatI hai| hyUma ke darzana se tIna pariNAma nikalate haiM-(ka) sarvAhaMvAda, (kha) manovaijJAnika paramANuvAda aura (ga) sNdehvaad| ye tInoM agrAhya evaM doSapUrNa haiN| uparyukta vivecanoM se jAhira ho jAtA hai ki anubhavavAda buddhivAda ke binA ekAMgI evaM saMkIrNa hai| jJAna ke lie buddhi aura anubhava donoM mahattvapUrNa haiN| isaliye bI. rasela ne inakI anabhavavAdI soca kI sImA evaM inakI bhUla ko spaSTa karate hue likhA hai ki "Infact, in the later portion of the Treatise, Hume forgets all about his fundamental doubts and writes much as any other enlightened moralist of his time might have written; he applies to his doubts the remedy that he recommends, namely "carelessness and inattention". In a sense, his scepticism is insincere, since he cannot maintain it in practice." ataH inakI kriyA aura jJAna eka nahIM ho pAyA isIlie inake darzana para saMdehavAda kA Aropa lagAyA gayA hai|

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adhyAya-13 buddhivAda

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buddhivAda zabda kA prayoga sAdhAraNataH eka aise vyApaka artha meM kiyA jAtA hai. jo jIvana aura jagata ko samajhAne evaM usakI vyAkhyA karane meM manuSya kI buddhi ko sarvopari mahattva detA hai| mAnavIya saMskRti ke itihAsa meM yaha dRSTikoNa samaya-samaya para vyakta hotA rahA hai| prAcIna bhArata meM cArvAka aura usake anucaroM kI AsthA isI taraha ke darzana meM thii| prAcIna grIka aura roma meM bahuta sAre dArzanika buddhivAdI rahe haiN| pAzcAtya darzana meM 'buddhivAda' zabda eka viziSTa artha meM prayukta hotA rahA hai| isa mata ke anusAra buddhi rahasya kI khoja kara sakane meM svataH hI samartha hai| yathArtha jJAna kI prApti buddhi se hI hotI hai| kevala indriya pratyakSa se saMgata aura sArvika yA yathArtha jJAna upalabdha nahIM ho sakatA hai| uparyukta vivecanoM se jAhira ho jAtA hai ki buddhivAda eka aisA jJAna zAstrIya siddhAnta hai jisake anusAra vAstavika aura satya jJAna kI prApti buddhi ke dvArA hI saMbhava ho sakatI hai, kisI dUsare sAdhana se nhiiN| isa siddhAnta ke mutAbika yathArtha jJAna kI prApti kA ekamAtra sAdhana buddhi hai| isa sandarbha meM do prazna sahaja hI uTha jAte haiM ki-1. yathArtha jJAna kyA hai aura buddhi kA svarUpa kyA hai? buddhivAdiyoM ke anusAra yathArtha jJAna vaha hai, jo sArvabhauma tathA anivArya ho| sArvabhaumika hone kA artha hai jo sabhI deza, kAla evaM paristhiti kI vastuoM para lAgU ho| anivArya hone kA artha hai jisameM apavAda na ho| isakI sAmAnya vizeSatAe~ 1. isa siddhAnta ke mutAbika buddhi jJAnaprApti kA ekamAtra sAdhana hai| anubhava yAnI indriyoM ke dvArA yathArtha jJAna kI prApti nahIM ho sakatI hai| 2. yaha janmajAta pratyayoM (Intuitive ideas) kI sattA ko svIkAra karatA hai| janmajAta pratyaya ko sahaja pratyaya bhI kahA jAtA hai| yaha pratyaya manuSya ke mastiSka meM janma se hI vidyamAna rahatA hai| inheM indriyoM se nahIM jAnA jA sakatA hai| ise siddha karane kI koI AvazyakatA nahIM hai, cUMki svayaMsiddha hai| sabhI jJAna inhIM pratyayoM meM avyakta rUpa meM vidyamAna rahate haiN| buddhivAdiyoM ke anusAra inhIM sahaja pratyayoM ko vikasita karake buddhi hameM yathArtha jJAna detI hai| isIlie buddhivAda sahaja jJAnavAda athavA anabhava nirapekSavAda bhI kahalAtA hai| 3. isa siddhAnta ke mutAbika mAnava mastiSka sadaiva sakriya rahatA hai| yaha vicAra jaoNna laoNka ke mata se sarvathA bhinna hai| laoNka ke mutAbika mastiSka hamezA niSkriya rahatA hai| buddhivAda ke anusAra mastiSka niSkriya nahIM balki sakriya hokara sahaja pratyayoM ko vyavasthita karake hameM vAstavika jJAna dilAne meM samartha hotA hai| 4. jaisA ki pahale batalAyA jA cukA hai ki isa siddhAnta ke mutAbika yathArtha jJAna vaha jJAna hai, jo sArvabhauma evaM anivArya ho| buddhivAdiyoM kA kahanA hai ki yathArtha jJAna kI prApti mAtra buddhi ke dvArA hI saMbhava ho sakatI hai| 89

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udAharaNa ke lie 2+2=4 yaha hamezA aura sarvatra satya hai| yAnI yathArtha jJAna gaNita meM milatA hai| herAklITasa, sukarAta, pleTo, dekArta, spinojA, lAibanija, pAramenAiDasa, kANTa, vUlpha, hIgela Adi pramukha buddhivAdI dArzanika mAne jAte haiN| yahAM dekArta, spinojA aura lAibanija ko mahattvapUrNa kar3I ke rUpa meM svIkAra kiyA gayA hai| sI.I.ema. joDa ne likhA hai ki "Descarts (1596-1650) Leibnitz (16461716) and Spinoza (1632-1677) are rationalists in the Phlosophical sense." rena dekArta-Adhunika yuga meM inheM sabase adhika mahattva diyA jAtA hai| inheM Adhunika darzana kA janmadAtA kahA jAtA hai| rasela ne likhA hai ki "rene dekArta ko prAyaH Adhunika darzana kA saMsthApaka mAnA jAtA hai aura maiM samajhatA hUM ki yaha ThIka hI hai| gahana dArzanika evaM sUkSma vicAra kA vaha pahalA AdamI hai, jisakI vicAradhArA para natana padArtha vijJAna evaM jyotiSazAstra kI gaharI chApa paDI hai| yadyapi yaha satya hai ki usameM madhyayugIna zAstrIyatA bahuta kucha zeSa hai, phira bhI mAnyatAoM ko cupacApa mAna nahIM letA hai, balki svayaM eka sarvathA navIna darzana kI racanA karane kA prayatna karatA hai| erisToTala ke pazcAt yaha kAma banda ho gayA thA aura isakA prArambha honA usa AtmavizvAsa kA paricAyaka hai jo manuSya meM vijJAna ke vikAsa ke kAraNa utpanna ho gayA thaa| ye prasiddha gaNitajJa, vaijJAnika aura dArzanika the| gaNita aura jyotirvidyA meM inhoMne kucha mahattvapUrNa anusaMdhAna kiye haiN| darzana ke Adhunika yuga ke to inheM pitA hI kahA jAtA hai| unake prasiddha dArzanika grantha-dArzanika paddhati para vicAra, prAthamika darzana kI sAdhanA aura darzana ke siddhAnta haiN| inake anusAra buddhijanya jJAna hI sadaiva asaMdigdha evaM satya rahatA hai| indriyAM to aksara asatya ko satya batalAtI haiN| isalie una para bharosA nahIM kiyA jA sakatA hai| AtmA kA sAra tattva vicAra hai, isalie buddhi hamAre mAnasika jIvana kA sAra aMza hai| buddhi apane Apa jJAna kA vikAsa karatI hai| anya buddhivAdiyoM kI taraha inhoMne bhI mAnA ki buddhi ke dvArA hI hameM yathArtha aura asaMdigdha jJAna milatA hai| anubhava ke dvArA prApta jJAna hamezA satya nahIM hotA hai| inhoMne pratyayoM ko tIna bhAgoM meM bAMTA hai1. bAhyArtha prasUta-jo bAharI padArthoM se utpanna hote haiN| 2. kalpanA prasUta-isa pratyaya kI utpatti kalpanA se hotI hai| udAharaNasvarUpa sone kA pahAr3a, ur3atA huA ghor3A aadi|| 3. janmajAta athavA sahaja pratyaya-ye pratyaya manuSya ke mastiSka meM janmakAla se hI vidyamAna rahate haiN| inheM Izvara pradatta batalAyA gayA hai| AtmA, Izvara, kAryakAraNa-niyama, dravya ityAdi kA jJAna sahaja (janmajAta) hai| dekArta ne ina pratyayoM (sahaja pratyayoM) ko sabase adhika mahattva pradAna kiyA hai| yahI kAraNa hai ki inheM buddhivAdI kahA jAtA hai| inakA mAnanA hai ki buddhi janmajAta pratyayoM 90

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se gaNita kI vidhi athavA nigamana vidhi ke dvArA hameM sArvabhauma evaM anivArya jJAnapradAna karatA hai| benejikTa spinojA- inake darzana meM buddhi kI zakti aura mahattA para aTala vizvAsa pAyA jAtA hai| yaha buddhi hI aparokSAnubhUti kA mAdhyama hai| apanI prasiddha pustaka ethikA ke dUsare bhAga meM buddhi kI prakRti ke viSaya meM spinojA ne likhA hai- buddhi kA svabhAva yaha nahIM hai ki padArthoM ko Akasmika samajho, apitu yaha hai ki use anivArya samajhA jAe / " aba spaSTa hai ki buddhi svabhAva se hI padArthoM ke yathArtha rUpa meM arthAt jaise ki ve vAstava meM haiM, vaise anivArya rUpa se dekhatI hai| inhoMne tIna prakAra ke jJAna ko svIkAra kiyA hai- (ka) kAlpanika jJAna, (kha) anumAna janya jJAna aura (ga) pratibha jJAna / kAlpanika jJAna ko inhoMne vRhad artha meM liyA hai| isake antargata indriya smRti ityAdi dvArA prApta jJAna bhI A jAte haiN| yaha spaSTa evaM apUrNa jJAna kahalAtA hai / yathArtha jJAna buddhijanya hotA hai| anumAnajanya tathA pratibha jJAna bauddhika jJAna ke hI prakAra haiN| ina donoM yathArtha jJAna kI prApti buddhi se hotI hai isakI prApti ke lie nigamanAtmaka vidhi hI paryApta hai| buddhi aura bAhya jagat meM svAbhAvika rUpa se anukUlatA pAyI jAtI hai| isIlie bauddhika jJAna meM yathArthatA rahatI hai| bauddhika jJAna kI prAthamikatA ke viSaya meM inakA (spinojA kA kahanA hai ki vicAra aura vistAra, cetana aura jar3a donoM eka hI Izvara ke do dharma haiN| donoM meM eka hI dravya vyApta hai| isa taraha hama dekhate haiM ki jahA~ dekArta dvaitavAdI siddha hote haiM, vahIM spinojA ekavAdI evaM sarvezvaravAdI dArzanika ke rUpa meM dRSTigata hote haiN| vilhelma lAibanIja- inheM prasiddha gaNitajJa ke rUpa meM svIkAra kiyA gayA hai| inheM dekArta kI taraha gaNitajJa mAnA jAtA hai| sI.I.ema. joja ne ThIka hI likhA hai - "Descartes and Leibnitz were both eminent mathematicians and their philosophies are accordingly marked mathematical in character. Affirming, that is to say, that we posses incontestable knowledge independently of sense experience, they proceeded to use their reasons to deduce what the universe must be like in order to account for our having such knowledge." inake anusAra jagat meM eka gaNitIya evaM tarkayukta vyavasthA hai| isa vyavasthA ke niyama bauddhika niyama hai| astu jagat ko kevala buddhi ke dvArA hI samajhA jA sakatA hai / inhoMne bhI janmajAta pratyaya ko hI jJAna kA AdhAra mAnA hai| inakA kahanA hai ki mana na to sApha kAgaja kI taraha hai, na kisI khajAne kI taraha hI / mana eka patthara ke Tukar3e kI taraha hai, jisameM mUrti banane kI kSamatA pUrva se hI vidyamAna rahatI hai| 91

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inake mutAbika maulika tattva cibindu hai, jo AdhyAtmika evaM gavAkSahIna haiN| cidabinda ko aMgrejI meM monAiDa kahA jAtA hai| yaha cUMki gavAkSahIna hai isalie yaha bAhara se koI bhI jJAna grahaNa nahIM kara sakatA hai| cid binduoM kI saMkhyA ananta hai| hareka cibindu choTe paimAne para vizva kA pratIka hai| aba jo jJAna vaha apane andara se utpanna karatA hai, vaha usake viSaya meM satya hogA hI, isalie vizva ke viSaya meM bhI satya hogA hii| cibindu cUMki vizva kA pratIka hai isalie apane ko jAnane ke saMdarbha meM vizva ko bhI jAna letA hai| aisA isalie hotA hai ki Izvara jo vizva kA niyantA evaM vidhAtA hai, usane sRSTi ke prAraMbha meM hI aisI vyavasthA sthApita kara dI hai| jahAM dekArta Adi buddhivAdiyoM ne mUla pratyayoM ko janmajAta mAnA hai, vahAM inhoMne (lAibanIja) sabhI pratyayoM ko janmajAta ThaharAyA hai| vUlpha aura hIgela ne bhI buddhivAdI siddhAnta kI sampuSTi kI hai| hIgela ke mutAbika mUla tattva eka sarvavyApaka buddhi hai aura usI kA prakAza hamArI buddhi hai| buddhi vAstavikatA hai aura vAstavikatA hI buddhi hai| aba spaSTa hai ki cUMki vAstavikatA hI bauddhika hai, usakA jJAna buddhi se hI saMbhava ho sakatA hai| bauddhika jJAna kI paddhati dvandvAtmaka hai jo vAda, prativAda aura saMvAda kI tIna avasthAoM se gujaratI hai| isa jJAna kI caramAvasthA yA parAkASThA darzanazAstra meM hotI hai| vUlpha ne bhI apane DhaMga se buddhivAdI siddhAnta kI sampuSTi kI hai| mUlyAMkana-buddhivAdiyoM ne buddhi ko jJAna kA ekamAtra sAdhana mAnakara bhUla kI hai| isakI sabase bar3I bhUla anubhava kA niSedha karanA hai| anubhava ko asvIkAra karane ke kAraNa yaha ekAMgI siddhAnta banakara raha gayA hai| kANTa ne svIkAra kiyA hai ki "buddhi ke binA anubhava aMdhA hai aura anubhava ke binA buddhi rikta hai|" inhoMne AgamanAtmaka vidhi ko nakAra kara bhayaMkara bhUla kI hai| inakA Adarza gaNita hai aura gaNita kI paddhati nigamanAtmaka hai, isalie inhoMne nigamanAtmaka vidhi ko hI mana kI paddhati svIkAra kiyA hai| jJAna ke lie jitanA nigamana vidhi kA mahattva hai, utanA hI Agamana vidhi kaa| inameM kisI kI upekSA karanA anucita hai| buddhi ke svarUpa ke sambandha meM bhI buddhivAdiyoM kI dhAraNA ucita nahIM hai| jaise ki pratyakSIkaraNa, kalpanA, smRti ciMtana Adi sabhI mAnasika kriyAoM ke mUla meM saMvedana rahatA hai| isalie yaha kahanA ki buddhi bilkula svataMtra hai, satya nahIM kahA jA sakatA hai| Adhunika manovaijJAnikoM ne bhI batalAyA hai ki sabhI prakAra kI mAnasika kriyAoM, yathA-pratyakSIkaraNa, cintana ityAdi kI jar3a meM saMvedana vidyamAna rahate haiN| buddhivAdiyoM ke tathAkathita buddhijanya jJAna bhI anubhava se pUrNa svataMtra nahIM hote haiN| anubhava se hI hama 2+2=4 kI satyatA samajha pAte haiN| vastu ke astitva kA jJAna buddhi se nahIM, balki anubhava se hotA hai| 92

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yathArtha jJAna ke lie sirpha sArvabhaumika aura anivAryatA hI nahIM hai balki usake lie navInatA kI bhI jarUrata hai| kANTa kA kahanA hai ki yathArtha jJAna vahI hai, jisameM sArvabhaumikatA, anivAryatA aura navInatA ke guNa vidyamAna hoN| jJAna kI yathArthatA meM tInoM kA samAna mahattva hai| pleTo Adi buddhivAdI dArzanikoM ne pratyaya jagat ko hI vAstavika mAnA hai aura anubhava jagat ko mithyA siddha karane kI koziza kI hai| anubhava jagat ko ve sirpha mithyA kahate haiM, ise siddha nahIM kara pAte haiN| isI taraha dekAte, spinojA evaM lAibanija ne bauddhika jJAna kI prAmANikatA Izvara ke AdhAra para pramANita karanA cAhA hai, parantu vaijJAnikoM kI dRSTi meM Izvara kA astitva svayaM vivAdAspada hai| sI.I.ema. joDa ne bhI likhA hai ki "In fact, however, Leibnitz fails to offer any satisfactory proof of the exisence of god."*** phira bhI lAibanija kI bauddhika kSamatA ko jhuThalAyA nahIM jA sakatA hai, tabhI to rasela ne likhA hai, "Leibnitz was one of the supreme intellect of all time." 9 adhikAMza vicArakoM ne inheM saMgata buddhivAdI dArzanika ke rUpa meM svIkAra kiyA hai| hIgela aura braiDale ke liye aguA kA kAma kiyA hai| ravIndranAtha Taigora Adi samakAlIna bhAratIya dArzanikoM ne bhI lAibanIja kI kRti evaM mahattva ko svIkAra kiyA hai| kintu rasela ne lAibanIja se kahIM adhika spinojA ko sarAhA hai, unhIM ke zabdoM meM "....but as a human being he was not admirable. He had, it is true, the virtue that one would wish to find, mentioned in a testimonial to a prospective employee : he was industrious frugal, temperate and financially honest. But he was wholly destitute of those higher philosophic virtues that are so notable in Spinotza." sI.I.ema. joDa ne inakI racanAoM evaM kRtiyoM kA ullekha karate hue likhA hai-'This is, broadly speaking, the method adopted by Euclid to prove propositions in geometry. Spinoza's most important work is his Ethics, which is divided into five parts: "Of God", 'Of the Nature and origin of the Mind", "OF the Nature and origin of the Emotions, "Of Human Bondage" and "Of Human Freedom"....be attainable by the process of a priori reasoning from premises which were taken to be self-evident." ataH inakI kathanI aura karanI (kArya) donoM eka thI, kintu lAibanIja meM aisI bAta nahIM thii| para itanA to mAnanA par3egA ki inakA buddhivAda anya buddhivAdiyoM se adhika rocaka evaM yuktisaMgata hai| 93

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adhyAya-14 samIkSAvAda

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kANTa kA darzana samIkSAvAdI hai| samIkSAvAda kA moha na anubhavavAda se hai, na buddhivAda se| unakA lakSya ina donoM se pare eka anubhavAtIta (Transcendental) darzana kI sthApanA karanA hai| isIlie epha. thilI ne likhA hai ki "To limits Hume's skepticism on the one hand, and the old dogmatism on the other, and to refute and destroy materialism, fatalism and superstition.. He himself had come from the rationalistic school of wolf, but had also been attracted to English impiricism and Roussean and Hume had aroused him from his dogmatic slumbers." hyUma aura rUso ke prabhAva meM antara batalAte hue rasela ne likhA hai ki "Hume for Kant, was an adversary to be refuted but the influence of Rousseau was more profound." 100 daraasala samIkSAvAda darzana hone kI apekSA darzana kI paddhati hai, eka pUrNa darzana kI apekSA yaha darzana kI bhUmikA hai| inake samIkSAvAda ko samanvayavAdI darzana bhI kahA jAtA hai| donoM meM mAtra sAmaMjasya sthApita hI nahIM kiyA balki donoM ko yathAsthAna mahattva pradAna kiyA hai| kANTa ke pahale kaI vicArAdhArAe~ baha rahI thiiN| unameM mukhya rUpa se do vicAradhArAoM ke bIca TakarAva kI sthiti utpanna ho gaI thii| jahAM buddhivAdiyoM ne buddhi ko hI jJAna prApti kA ekamAtra sAdhana mAnA, vahAM anubhavavAdiyoM ne anabhava ko hI jJAna prApti kA ekamAtra sAdhana mAnA hai| buddhivAda ke anusAra jJAna manuSya kI vizeSatA hai| jJAna baddhi se prApta hotA hai| aisA jJAna anubhava se nahIM mila sakatA hai| hamArA anubhava vartamAna kA hotA hai aura vartamAna anubhava kucha kA hI ho sakatA hai| ataH buddhivAdiyoM kI dRSTi meM anubhava jJAna-prApti kA sAdhana nahIM ho sakatA hai| isake viparIta anubhavavAdiyoM kA kahanA hai ki vastuoM ke astitava kA jJAna vAstavika jJAna hai| aisA jJAna buddhi se nahIM, anubhava se prApta hotA hai| kANTa ne donoM mata kI samIkSA athavA samanvaya karane kI ceSTA kI hai| unakA kahanA hai ki yathArtha jJAna buddhi aura anubhava kA sammilita pariNAma hai| buddhi ke binA anubhava andhA hai aura anubhava ke binA buddhi khAlI yA rikta hai| (Percepts without concepts are blind and concepts without percepts are empty-that is to say, concepts have no meaning apart from the perceptual elements which they unify.) jJAna kI sAmagrI anubhava se aura usakA AkAra buddhi se milatA hai| AkAra ke binA sAmagriyAM avyavasthita aura asta-vyasta haiN| buddhi ke AkAra unheM vyavasthita karate haiN| kaThopaniSad meM bhI zarIra ko ratha, bAhya indriyoM ko ghor3A, mana ko lagAma tathA buddhi ko sArathI mAnA hai arthAt ratha kI dizA aura dazA para buddhi hI niyaMtraNa rakhatI hai| buddhivAdiyoM kI taraha anubhavavAdiyoM ne bhI buddhi kI sattA ko mAnA hai, para gauNa rUpa meN| buddhivAdiyoM ke anusAra buddhi sakriya hai| usameM janmajAta 95

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pratyaya haiN| unhIM janmajAta pratyayoM se yathArtha jJAna banatA hai| buddhivAda aura anubhavavAda kI truTiyoM kI ora izArA karate hue sI.I.ema. joDa ne likhA hai ki, "It was this problem which, more than any other had led to the controversy between the rationalists and the empiricists. The rationalists had tended to reason away the actual stuff of our senseexperience, they were concerned with the world as it ought to be, not in the moral sense of the world "ought", but in the sense in which ought implies necessity. joDa sAhaba ne bhI donoM kI AMzika satyatA ko darzAyA hai| darzanazAstra meM kANTa kA mahattvapUrNa yogadAna hai| unakI AMzika satyatA ko aMgikAra kara lenA hI kANTa kI mahattvapUrNa dena hai| sI.I. ema. joDa ne ThIka hI likhA hai ki "Kant's great contribution to philosophy is, therefore, to stress the activity of the experiencing subject. The mind in perception is not passive, but active. " 101 ..102 ataH jahAM anubhavavAdiyoM ne buddhi ko niSkriya mAnA hai aura mana ko sAde sleTa kI taraha batalAyA hai, inakI dRSTi meM janma se koI pratyaya nahIM rahatA hai| jo pratyaya usameM hai, ve anubhava se upArjita haiN| jaba taka anubhava se pratyaya nahIM milate, taba taka buddhi niSkriya banI rahatI hai| usameM jJAna kI zakti rahatI hai, para niSkriya rUpa meN| jyoMhI anubhava se pratyaya Ate haiM, tyoMhI vaha sakriya ho jAtI hai| jaisA ki pahale batalAyA jA cukA hai ki kANTa kI dRSTi meM buddhivAda aura anubhavavAda donoM AMzika satya batalA rahe haiN| yAnI donoM ke mata meM AMzika satyatA hai| buddhi sakriya bhI hai aura niSkriya bhI / usameM janamajAta pratyaya bhI hai, anubhavajanya saMvedanAe~ bhI / anubhava kI saMvedanAe~ jaba buddhi taka pahuMcatI haiM, taba buddhi apane janmajAta pratyayoM ke sAtha sakriya ho jAtI hai aura saMvedanAoM ko vyavasthita kara jJAna banAtI hai / donoM matAvalambiyoM ke bIca jJAna kI paddhati ko lekara bhI maulika bheda hai| jJAna kI nigamanAtmaka paddhati ko buddhivAdiyoM ne svIkAra kiyA hai jabaki anubhavavAdiyoM ne AgamanAtmaka paddhati ko hI mahattvapUrNa batalAyA hai| nigamanAtmaka paddhati ke mutAbika buddhi meM jo janma se pratyaya vidyamAna haiM, unase anya pratyayoM ko niHsRta kiyA jaae| phreMca dArzanika dekArta kA kahanA hai ki hamAre mana meM AtmA saMbaMdhI pratyaya haiN| usI pratyaya se unhoMne Izvara kI sattA ko siddha kiyA hai| phira Izvara kI sattA se unhoMne vizva kI sattA siddha kI hai| isa taraha se unhoMne eka bindu se anya sAre dArzanika tathyoM kI udbhAvanA kI hai| anubhavavAdiyoM kI AgamanAtmaka paddhati nirIkSaNa-parIkSaNa para AdhArita hai| nirIkSaNa evaM parIkSaNa mana kA bhI ho sakatA hai| saMbhavataH laoNka kI manovaijJAnika paddhati isI AdhAra para nikalI hai| nirIkSaNa aura parIkSaNa bAhya tathyoM kA bhI ho sakatA hai| isI nirIkSaNa aura prayoga ke AdhAra para anubhavavAdiyoM ne vaijJAnika paddhati ko apanA Adarza mAnA hai| buddhivAdiyoM kA jora nigamanAtmaka paddhati para 96

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thA, kyoMki gaNita hI unake jJAna kA Adarza hai anubhavavAdiyoM kA moha AgamanAtmaka paddhati se hai, kyoMki prAkRtika vijJAna tathA manovijJAna unake jJAna kA Adarza hai| kANTa ne uparyukta donoM matoM kA samanvaya kiyaa| unakA kahanA hai ki gaNita kA bhI mahattva hai aura prAkRtika vijJAnoM kA bhI yathAsthAna mahattva hai aura Agamana evaM nigamana donoM hI paddhatiyoM se vAstavika jJAna mila sakatA hai| kANTa ke sAmane do prazna haiM- kyA gaNita se yathArtha jJAna milatA hai? kyA prAkRtika vijJAnoM se yathArtha jJAna milatA hai? kANTa ne uparyukta donoM praznoM kA bhAvAtmaka uttara diyA hai? sarvaprathama kANTa ne jJAna kI eka nizcita paribhASA apane sAmane rakhI hai| inakA kahanA hai ki yathArtha jJAna ke tattvoM kA samAveza buddhivAda aura anubhavavAda donoM meM hai| buddhivAdiyoM ke mutAbika jJAna ke do tattva haiM- sArvabhaumikatA aura anivAryatA / anubhavavAdiyoM ke anusAra jJAna hamezA navIna hotA hai| kANTa ne batalAyA hai ki jJAna - sArvalaukika, anivArya evaM navIna hotA hai sArvalaukikatA aura anivAryatA buddhi kI dena hai evaM navInatA anubhava kI dena hai / kANTa ke mutAbika hamArA jJAna anubhava se prArambha hotA hai| isakA matalaba yaha nahIM ki yaha mAtra anubhava kI upaja hai / yathArtha jJAna meM buddhi aura anubhava donoM kA samAna yogadAna hai| sArvalaukikatA evaM anivAryatA jitanA Avazyaka hai, utanI hI AvazyakatA navInatA kI hai| isa prakAra kANTa kA jJAnavAda anubhavavAdiyoM tathA buddhivAdiyoM ke jJAnavAda kA samanvaya hai / cUMki ina donoM se pare eka anubhavAtIta (Transcendental) darzana kI sthApanA hI kANTa kA mukhya dhyeya rahA hai| isalie donoM se apanI mamatAmayI bhAvanA se sambandha viccheda kara lete haiN| arthAt inhoMne donoM se koI moha nahIM rakhA hai| I kANTa ne apane ko donoM kA parihAra karttA ke rUpa meM darzAne kI ceSTA kI hai kintu unheM isameM pUrNa saphalatA nahIM milI hai| kANTa kI dRSTi meM jJAna sArvalaukika, anivArya evaM navIna hotA hai| unhoMne yaha bhI kahA hai ki aisA jJAna bhautika vijJAna aura gaNita meM saMbhava hai / kintu bhautika vijJAna kA itihAsa isa paribhASA ke pratikUla hai gaNita ke sambandha meM sArvalaukika aura anivAryatA kI carcA karanA ucita hai| parantu use anubhava - sApekSa batalAnA ucita nahIM hai| gaNita zuddha rUpa se buddhi para AdhArita hai| usameM navInatA ke bajAya zAzvata satyoM kI udbhAvanA hotI hai| mUrtta ke bajAya zAzvata satyoM kI udbhAvanA hotI hai / mUrta ke bajAya amUrta cintana hotA hai| isa taraha kANTa kI jJAna- paribhASA na bhautika vijJAna para lAgU hai aura na gaNita-vijJAna para / kintu isakA artha kadApi nahIM lagAyA jAnA cAhie ki kANTa kA koI mahattva hI nahIM hai| vastutaH jJAna ke kSetra meM unakI dena ko bhulAyA nahIM jA sakatA hai| inake saMbaMdha meM baTraiMDa rasela ne ThIka hI likhA hai ki, "Imanual Kant (1724-1804) is generally considered the greatest of modern philosophers. I can not myself 97

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agree with this estimate, but it would be foolish not to be recognize his great importance." 105 sI.I.ema. joDa ne to pleTo kI taraha mahAna dArzanika mAnA hai aura tabhI to likhA hai ki "....We may well find significance in the fact that recent developments in the view of the external world sponsored by physics have tended to endorse the philosophical theories of two of the greatest philosophers-Plato and Kant."104 inakI racanAoM meM kriTika oNpha pyora rIjana" vaijJAnika evaM yathArtha jJAna kI kasauTI mAnA jAtA hai kintu bAda meM calakara kriTika oNpha prokTIkala rIjana meM inhoMne svayaM apanI mAnyatAoM kA khaNDana kara diyA hai| rasela ne bhI isa bAta kI sampuSTi kI hai| arthAt bAda kI racanAoM ke kAraNa inakI jJAna mImAMsA bhI vivAdAspada bana gayA hai| inakA saMzleSaNAtmaka evaM vizleSaNAtmaka jJAna tathA phenaoNmenaoN evaM nomenaoN kA siddhAnta bhI ayuktisaMgata pratIta hotA hai| 98

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adhyAya-15 satyatA kA vyavahAravAdI siddhAnta

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satyatA aura asatyatA ke cAra pramukha siddhAnta haiN| ve haiM-antarnubhUtivAdI siddhAnta athavA antaHpratibhAvAdI siddhAnta, sAmaMjasya siddhAnta, saMvAditA siddhAnta aura vyAvahArikatAvAdI siddhaant| esa.sI. caTarjI ke zabdoM meM, "There are four main theories of truth and error which bear on these two questions. These are known as the intuitionist, the coherence, the pragmatist, and the correspondence theory of truth and error." satyatA aura asatyatA kI samasyA khAsakara vyAvahArikatAvAdiyoM ke lie Central Problem mAnA jAtA hai| sI.I.ema. joDa ne ThIka hI likhA The problem of truth and error is the central problem of pragmatism." ataH vyAvahArikatAvAdiyoM ke lie yaha sabase mahattvapUrNa samasyA hai| cUMki inhoMne jJAna aura jIvana meM aTUTa sambandha ko svIkAra kiyA hai| jo jJAna vyAvahArika jIvana meM upayogI yA lAbhaprada ho, vahI satya hai| isI prakAra jisa jJAna kI jIvana meM koI upayogitA nahIM hai, vaha asatya karAra diyA gayA hai| vyAvahArikatAvAdiyoM ke ziromaNi jemsa ne svayaM kahA hai ki koI bhI jJAna hamezA ke lie satya nahIM hotA hai| Aja jo satya hai, vaha kala asatya ho sakatA hai evaM Aja kA asatya kala satya bhI ho sakatA hai| isalie koI bhI satya nirapekSa aura aparivartanazIla nahIM kahA jA sakatA hai| ataH isa mata ke anusAra nirapekSa satya nAma kI koI cIja nahIM hai| sI.I.ema. joDa ke zabdoM meM "Absolute truth is figment of the logicians, it is of no importance in practice." yAnI kisI jJAna kA pariNAma dekhakara hI use satya yA asatya kahA jA sakatA hai| jisa jJAna se jIvana evaM vyavahAra meM koI antara nahIM paDe. vaha asatya jJAna hai| jo jJAna jIvana meM koI upayogI yA lAbhaprada prabhAva DAle, vahI satya hai| isa sambandha meM Russell ne likhA hai-"Ideas, we are told by James, become true in so far as they help us to get into satisfactory relations with other parts of our experience. An idea is 'true' so long as to believe it is profitable to our lives." ata: jemsa ne mAnA hai ki indriyAnubhavavAdI kSetra meM satya kA nakada mUlya rahatA hai| isakA tAtparya yaha hai ki koI bhI pratyaya yA vicAra AraMbha se hI satya yA mithyA nahIM hotA, balki vyAvahArika saphalatA dvArA parIkSita ho jAne para hI vaha satya yA asatya siddha hotA hai| jA~ca yA parIkSA karane ke pazcAt hI satya athavA asatya kA nirNaya denA viveka sammata hai| kabhI-kabhI kisI jJAna yA pratyakSa kA sAkSAt vyAvahArika parIkSaNa yA jAMca saMbhava nahIM hotA hai| aisI sthiti meM pratyaya-vizeSa yA kathana vizeSa kI satyatA kA nirNaya manuSya kI naitika evaM bhAvanAmUlaka mAMgoM ke dvArA honA caahie| kANTa ke anusAra Izvara meM vizvAsa hamAre naitika jIvana kI eka Avazyaka mAnyatA hai| jemsa kA bhI vicAra hai ki agara Izvara kA pratyaya hamAre 100

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hRdaya tathA naitikatA ko saMtuSTa karatA hai to vaha satya kahA jA sakatA hai| isa prakAra jemsa ne naitika aura dhArmika vicAroM meM bhI anubhava aura vizvAsa ko prAthamikatA dI hai| inake anusAra niSedha aura tarka ke pare tattva kI kalpanA tirohita nahIM ho sakatI hai| astu jIvana kA mahattva kArya karate hue anubhava prApta karane meM hai, kyoMki kevala prayogAtmaka satya hI AcaraNa ko prabhAvita kara sakate haiN| pIyarsa ne bhI mAnA thA ki kisI vizvAsa kI satyatA yA kisI vastu kA sat Atmagata na hokara vastugata aura prayogaparaka hotA hai| pIyarsa ne yaha siddhAnta sthApita karane kA prayatna kiyA hai ki jJAna kA sambandhana kevala buddhi se nahIM varan saMkalpa aura kArya se bhI hai| pIyarsa ke anusAra vizvAsa yA vastu kA artha usakA kArya hai| ina vicAroM ko viliyama jemsa ne eka aise vizad darzana (phalavAda) ke rUpa meM pariNata kara diyA ki bIsavIM zatAbdI meM pratyeka darzana prabhAvita huA hai| inhoMne satya jJAna kI kasauTI ko saphala kiyA, tathA prayojana - siddhi ko jaivika AvazyakatAoM kI tRpti mAnA hai / satya sApekSa aura sAdhanarUpa meM hai| nirapekSa satya mRga marIcikA hai| jemsa ne nirapekSavAda, adhyAtmavAda, buddhivAda yA vivekavAda kA virodha kiyA hai| inhoMne satya ko parivartanazIla rUpa meM dekhA aura manuSya kA sAra tattva usameM nihita vizvAsa karane kI icchA ko svIkAra kiyA hai| inhoMne dharma kI vividha AlocanA athavA dharma para vividha AkramaNa karane vAloM kI tIkhI AlocanA kI hai| inake anusAra yaha AkramaNa eka prakAra kA lar3akapana hai| D.M. Dutta ke zabdoM meM "James criticizes the different kinds of attacks made on religion by persons who try to discredit it by showing its law origin, such as unbalanced hysterical mind, unhealthy nerves, perversion of the sexual instinct and the like. He poits out that such attempts are as childish as would be the attempt to refute the value of a scientific discovery or an industrial comodity by showing up the author's neurotic constitution. The origin is no criterion of value. Value must be as certained by its satisfactory results." DaoN. devarAja ne ThIka hI kahA hai ki "hamArI AvazyakatAeM tarkoM evaM yuktiyoM ko utpanna karatI haiM, na ki hamArI yuktiyAM AvazyakatAoM ko' / isa prakAra vyAvahArikatA athavA upayogitA hI satyatA kI paribhASA tathA kasauTI donoM haiM / vyavahAravAdI satya kI sthApanA ke lie karma tathA pariNAma ke sAtha-sAtha vizvAsa ko bhI mahatvapUrNa mAnate haiM jo vizvAsa vyAvahArika lakSyoM kI siddhi athavA mAnavIya vyavasthA evaM pragati meM sahAyaka ho use satya kahA jA sakatA hai| jemsa ne svayaM kahA hai ki koI vizvAsa satya hai agara vaha hameM saphalatA kI ora le jAtA hai, athavA mUlyavAna AdatoM kI sthApanA karatA hai| jaba vaha hameM pathabhraSTa kara detA hai athavA vighaTanakArI AdatoM ko janma detA hai to vaha mithyA hai| 101

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pAzcAtya darzana meM isake cAra pramukha samarthakoM ke nAma vizeSa rUpa se ullekhanIya haiM-sI.esa. pIyarsa, viliyama jemsa, jaoNna DIvI tathA epha.sI.esa. shilr| inake sAmAnya vicAra uparyukta vivecanoM se spaSTa ho gae haiN| phira bhI inake viziSTa vicAroM kA saMkSipta vivecana prastuta karanA Avazyaka pratIta hotA hai| pIyarsa ko vyavahAravAda kA janmadAtA hI mAnA jAtA hai| pIyarsa ne hI apane lekha "How to make our ideal clear" meM sarvaprathama "praigmeTijma' zabda kA prayoga kiyA hai| inake vicAroM para kANTa ke vyAvahArika buddhi kI samIkSA (Critique of practical reason) tathA DArvina ke vikAsavAda kA spaSTa prabhAva dikhAI par3atA hai| isakI spaSTa ghoSaNA hai-"kisI bhI pratyaya kA artha nizcita karane ke lie isakA vastuoM ke jagat meM prayoga karo aura isakA jo bhI pariNAma nikale, vahI isa pratyaya ke artha kA nirmANa kregaa|" vyavahAravAdiyoM kA bhI to yahI kahanA hai ki vicAra kArya rUpa meM jaba saphala hote haiM to ve satya haiN| (If ideas work, they are true.) itanA hI nahIM inhoMne yaha bhI kahA hai-"The real as that known in statements ordinary called true". vyAvahArikatAvAda ko eka Andolana kA rUpa dene tathA ise lokapriya banAne kA zreya jemsa ko diyA jAtA hai| jemsa vyavahAravAdI paddhati ke lie eka sUtra dete haiM-Does it works? arthAt kyA yaha kArya karatA hai? yA kyA isase lAbha milegA? isa prakAra vyAvahArika upayogitA hI satyatA kI kasauTI hai| inake anusAra satya na to kisI vicAra yA pratyaya kI sthAyI sampatti hai aura na ise kahIM bAhara khojane kI jarUrata hai| satya ghaTanAoM ke dvArA prakaTa hotA hai| Russell ke zabdoM meM, True is one species of good, not a separat category. Truth happens to an idea, it is made true by events." satya kA nirmAtA manuSya svayaM hai| jemsa ne svayaM kahA hai ki "Truth is made just as health, wealth and strength are made in the course of experience". arthAt anubhava ke sAtha-sAtha satya bhI usI prakAra nirmita hote haiM jisa prakAra svAsthya, samRddhi tathA zakti nirmita hote haiN| isa prakAra satyatA nirapekSa evaM aparivartanazIla na hokara sApekSa aura parivartanazIla hotA hai| ataH jemsa ke anusAra ve sabhI vicAra satya haiM, jo jIvana-dhArA ko Age bar3hAne meM samartha haiN| bhArata meM cArvAka Adi bhautikavAdI dArzanikoM ne ise inake pUrva hI svIkAra kara cuke haiN| eca.ema. bhaTTAcArya ne ThIka hI likhA hai-"In the Indian systems of thought too, pragmatism is not a new and distinct 'ism' most of the accounts of truth given by Indian writers having more or less pragmatic bearing." bauddhoM ne bhI satya ke vyAvahArika pakSa para jora diyA hai| bhaTTAcArya jI ke hI zabdoM meM, "The Buddhist seems to replace of theoretic by the practical aspect of truth and is a pledged 102

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pragmatist professing that truth consists essentially in the conative satisfaction of the knowing agent.' 105 praznacihana vahIM upasthita hotA hai, jahAM vicAra ke kAraNa vicAradhArA avaruddha hone lagatI hai| jemsa ne nirUpAdhika rUpa meM na kisI vicAra ko svIkAra kiyA hai aura na tiraskAra hI / ataH satya vicAra baiMka ke voTa kI taraha sAkha para calate haiM, jaba taka unheM koI lene se inkAra nahIM karatA taba taka calate rahate haiN| zilara ne bhI jemsa ke hI satya siddhAnta ko apanAkara eka naye DhaMga se prastuta kiyA hai| inhoMne upAdeyatA ke sAtha-sAtha usake kAma karane kI bAta para bhI jora diyA hai| inakA kahanA hai ki "It must be admitted may emphasised that is to say that all all truth must work and be useful." inake anusAra satyatA evaM asatyatA hamAre nirNayoM ko diye gaye vaise bhAvAtmaka evaM abhAvAtmaka mUlya haiM, jo vyAvahArika jIvana meM aneka AdhAra para prApta saphalatA-asaphalatA ke anurUpa unheM diye jAte haiN| zilara ne yahAM satyatA evaM asatyatA kA dAvA (Truth and truth claim) kA ullekha kiyA hai| sabhI nirNaya satyatA kA dAvA karate haiM parantu bahuta hI kama nirNaya vyAvahArika saphalatA meM sahAyaka hote haiM aura vaha sahAyaka hone ke phalasvarUpa satya hote haiN| zilara kA kahanA hai ki satyatA evaM satyatA kA dAvA meM koI sthira yA nirapekSa sambandha nahIM rahatA hai| jo nirNaya Aja kisI khAsa sandarbha meM satya hai, vaha sadaiva satya banA rahegA, isakI koI gAraNTI nahIM hai sandarbha- parivartana se satya nirNaya aura satyatA kA dAvA karane vAle nirNayoM ke bIca kI rekhA badalatI rahatI hai| jo nirNaya Aja kisI sandarbha meM saralatA kA hue sandarbha meM kala sacamuca satya ho sakatA hai| ataH pariNAma athavA upayogitA hI yahAM bhI satyatA kI antima kasauTI hai / koI bhI verification antima nahIM ho sakatA hai| isalie koI bhI satya antima rUpa se satya nahIM mAnA jA sakatA hai| nirapekSa satya kucha bhI nahIM hai, jo kucha hai vaha sApekSa satya hI hai / ataH yaha parivartanavAdI siddhAnta hai| zAzvata kA inakI dRSTi meM koI mUlya nahIM hai| kevala dAvA karatA hai, vaha badale jaoNna DIvI-paramparAgata ciMtaka to vyavahAra ko heya samajhane ke Adi ho cuke the, phalavAda jo eka hI siddhAnta ke vibhinna nAma haiM, ko roTI aura makkhana kA darzana kaha rahe the, bhAratIya padAvalI meM dAla-roTI kA drshn| jaoNna DIvI ne isa prakAra kI samIkSAoM kA virodha kiyA aura kahA ki pIyarsa athavA jemsa kA abhiprAya dArzanika ciMtana ko upayoga kI vastuoM taka sImita karane kI nahIM hai / jaba pIyarsa vyAvahArika pariNAmoM kI ora saMketa karate haiM to unakA abhiprAya ciMtana ke pariNAmoM kI jAMca ke lie aisI kasauTI khojanA hotA hai, jisase mAtra bhASika vivAdoM ko zAnta kiyA jA ske| isa taraha hama dekhate haiM ki vyavahAravAda ko aura Age bar3hAne kI inhoMne koziza kI hai| agara hama yaha kaheM ki vyavahAravAda athavA arthakriyAvAda kA pUrNa vikAsa DI.vI. ke darzana meM huA hai to koI atizyokti nahIM hogI ye pIyarsa aura jemsa ke vicAroM se kAphI 103

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prabhAvita najIvana meM prayoga kara jo mAnava jIvananirapekSa nahIM prabhAvita najara Ate haiM aura unase vikasita bhii| inhoMne bhI mAnA hai ki vyAvahArika jIvana meM prayoga karake hI kisI anubhava yA kathana kI satyatA kI parIkSA honI caahie| satya vahI hai jo mAnava jIvana ke lie upayogI ho| inake anusAra bhI satya ko aparivartanazIla, sthAyI evaM nirapekSa nahIM kahA jA sakatA hai| yaha parivartanazIla aura sApekSa hai| esa.sI. caTarjI ke zabdoM meM ""This distinction between truth and truth claim is not absolute. it is a matter of degree." "True is the name for whatever idea starts the varification-process, useful is the name for its completed function in experience...106 104

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adhyAya-16 satyatA kA saMvAditA siddhAnta

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yahAM yaha batalAnA ucita pratIta hotA hai ki satya sambandhI siddhAntoM meM kitane praznoM para vicAra kiyA jAtA hai| satya sambandhI siddhAntoM meM do praznoM para vicAra karanA Avazyaka ho jAtA hai-(1) pramA athavA satya jJAna ke kyA lakSaNa haiM? (2) isakI parIkSA athavA jAMca karane kI praNAlI athavA vidhi kyA hai? saMvAditA-siddhAnta meM bhI inhIM do praznoM kA uttara prApta karane kI koziza kI jAtI hai| Avazyaka hai jo padArtha jaisA hai, use usI rUpa meM jAnanA hI yathArtha yA satya jJAna hai| yathArtha jJAna aura usake viSaya meM saMvAditA rahanA jarUrI hai| udAharaNa ke lie kudAla ko kudAla samajhanA satya jJAna hai, usI taraha rassI ko rassI samajhanA satya jJAna hai evaM kadAla ko kaDA hI samajhanA aura rassI ko sarpa samajhanA asatya jJAna hai| vastuvAdI vicAraka isI siddhAnta ko apanAte haiN| inakA kahanA hai ki jJAna tathA tathya ke bIca saMvAda athavA saMgati satyatA kI kevala paribhASA nahIM hai, balki usakI kasauTI bhI hai| yadyapi sabhI vastuvAdiyoM ne isa siddhAnta kA samarthana kiyA hai para isa sambandha meM jo vivecana prastuta kiyA gayA hai, usameM bhinnatA bhI hai| isI bhinnatA ko dhyAna meM rakhate hue esa.sI. caTarjI ne da probalema oNpha philaoNsaphI meM likhA hai-"In the old school of comon-sense or naive realism. We have the theory that truth consists in a direct correspondence between knowledge and reality and that allow normal perceptions are true in this sense the copy theory of ideas as a form of the correspondence theory of truth seems to be revived in a modified form in modern critical realism. According to it these are three distinct factors in any knowledge namely mental status, data and object." phira bhI sabhI vastuvAdI vicAraka yaha mAnate haiM ki vastu kA astitva jJAtA se svataMtra hai| kisI jJAna kI satyatA jAMcane ke lie use usa kasauTI para kasate haiM ki vaha vAstavikatA arthAta tathya se mela khAtA hai ki nhiiN| isa prakAra jJAna kA vAstavikatA athavA tathya ke sAtha mela satyatA kI paribhASA tathA jAMca kI vidhi donoM hai| eca.ema. bhaTTAcArya ne batalAyA hai ki vastuvAdiyoM ke sabhI avasthAoM meM pratyAya aura tathya ke bIca saMvAditA lAgU hotA hai| unhIM ke zabdoM meM "In Realism in all its phases truth seems to be a case of correspondence between ideas and facts, between the subjective and the objective." tathya bhautika tathA mAnasika donoM prakAra ke ho sakate haiN| barpha kA ThaMDA honA, Aga saMtApa kA milanA bhautika tathya ke aura merA prasanna athavA duHkhI honA mAnasika jIvana se rahatA hai| mAnasika tathyoM ko jJApita karane vAlI pratijJaptiyAM, isa siddhAnta ke anusAra tabhI satya hoMgI, jaba unake dvArA sUcita tathya mAnasika jagat ke yathArtha aMga hoN| yadi maiM sacamuca prasanna hUM to yaha 106

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kathana ki 'maiM prasanna hUM' satya hai| grIka dArzanika arastu ne bhI satyatA -asatyatA kI isI prakAra paribhASA dI thii| ataH yaha kahanA ucita hI hai ki jisa pratijJapti kA saMvAdI tathya hai, vaha satya hai tathA jisakA saMvAdI tathya nahIM hai, vaha asatya hai| satya anubhava se svataMtra nahIM hai| eca. ema. bhaTTAcArya ne navya vastuvAdiyoM ke mata ko darzAte hue likhA hai ki "According to the neorealist though the object is not independent of experience yet it is for all practical purpose the other of knowledge and therefore knowledge which is always an immediate apprehension of the object is, from the epistemic point of view, always true, and there seems to be no provision for the distinction between truth and error in knowledge." ..107 anubhava aura tathya, AtmaniSTha aura vastuniSTha sambandhI avadhAraNAoM ko evaM satya ke kaoNpI siddhAnta kI carcA karate hue bhaTTAcAryajI ne batalAyA hai ki "In Dealism in all its phases the facts or the objects, a correspondence to which reduces our ideas to truth, are evidently independent of the ideas and are a multiplicity of entities each of which may have for more qualities and aspects than are revealed in the correspondence. The copy theory of truth tells us nothing definitely about this." 108 'mIThApana' eka pratyaya hai / yaha satya athavA asatya nahIM ho sakatA hai| kintu jaba hama isase yaha pratijJapti banAte haiM ki Ama mIThA hotA hai, to vaha satya yA asatya kahA jA sakatA hai| isa prakAra yaha samajhanA galata hai ki saMvAditA - siddhAnta ke mutAbika satyatA pratyayoM tathA vastuoM ke bIca saMvAditA meM nihita hai| sabhI vastuvAdI hI nahIM prAyaH sabhI anubhavavAdI vicAraka isa siddhAnta ke samarthaka haiN| anubhava vAdiyoM ke anusAra pratijJaptiyAM tabhI satya hotI hai jaba inake saMvAdI tathya vAstavika jagat meM bhautika yA mAnasika jagat meM upasthita ho / bIsavIM zatAbdI ke vastuvAdI vicArakoM meM jI.I. mUra aura bI. rasela saMvAditA siddhAnta ke pramukha samarthaka haiN| jI. I. mUra satyatA ke pratijJapti kA vizeSaNa athavA guNa mAnate haiM evaM pratijJapti tathA satya hotI hai jaba isake saMvAdI ke tathya vAstavika hote haiN| jJAna vastuniSTha kAraNoM kA yaha vAstavikatA kA saMvAdI hotA hai hotA hai| saMyoga hai aura jJAna satya taba hotA hai jaba evaM asatya taba hotA hai, jaba yaha asaMvAdI yaha siddhAnta bhI nirdoSa nahIM hai| mUra svayaM aise zabdoM meM naye artha dene ke doSI parilakSita hote haiM, jinake artha sAdhAraNa buddhi dvArA gRhIta aura pracalita 107

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artha se bhinna haiN| saMpratyaya aura sAmAnya ko eka hI artha meM prayoga karanA unhIM kI paddhati ke anusAra ThIka nahIM hai| unhoMne svayaM kahA hai ki maiM isa saMbaMdha meM zrI vrADa se pUrNataH sahamata huuN| maiMne priMsipiyA ethikA meM jo mata prastuta kiyA thA, aba mujhe atyanata mUrkhatApUrNa evaM asaMgata pratIta hotA hai| (The Philosophy of G.E. Moor, Ed. by Shilop, p. 581 meM bhI uparyukta bAtoM kI sampuSTi kI gaI hai|) anya siddhAnatoM kI taraha hI yaha bhI AlocanA kA viSaya banA huA hai| AlocakoM ne nimnalikhita doSa darzAne kI koziza kI hai, ve haiM (1) vastuvAdiyoM meM lokapriya (Naive) vastuvAda (Realism) kI sabase bar3I durbalatA hai ki svapna-viparyaya vibhrama Adi bhrAMtipUrNa anubhUtiyoM kI vyAkhyA nahIM kara sakatA hai| (2) pratyaya-pratinidhitvavAda ke anusAra jJAna ke nirmANa meM tIna tattva kAma karate haiM-mana, pratyaya aura pdaarth| yahAM pratyaya pratinidhi kA kArya karatA hai| yahAM jJAna kI satyatA kA artha cetanA meM upasthita pratinidhi tathA bAhya vastu ke bIca saMvAd athavA samarUpatA kA pratyakSa meM hotA hai| (3) mAnasika pratibhA aura bhautika vastu (roga) ke sAtha pratyaMza-saMvAda kisa prakAra saMbhava hai? bhautika vastu pIlI, lAla, harI, gola Adi ho sakatI hai, parantu mAnasika pratyayoM ke sambandha meM aisA socA bhI nahIM jA sakatA hai| (4) mUra ne saMvAditA ke saMpratyaya ko aparibhASya avizleSya kahA hai| aisI sthiti meM satyatA ko hI aparibhASya avizleSa kyoM nahIM kahA jAe? saMvAditA ko aparibhASya mAnane kI apekSA satyatA ko hI aparibhASya mAnanA adhika suvidhAjanaka hotA hai| manuSya kI buddhi sImita hai aura jJAna samaSTi kI nirNaya se saMgata pratijJapti banAnA mAnava kSamatA para hai| isIlie isa siddhAnta ke anusAra sabhI mAnavIya pratijJaptiyAM aMzata: satya evaM aMzataH asatya hotI haiN| 108

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adhyAya-17 satyatA kA sAmaMjasya siddhAnta

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satyatA ke cAroM siddhAntoM meM satyatA kA sAmaMjasya siddhAnta atyanta mahattvapUrNa haiN| yaha siddhAnta anya siddhAntoM kI apekSA adhika yaktisaMgata pratIta hotA hai| isa siddhAnta ke anusAra satyatA kA pratimAna saMsaktatA (coherenhce) yA sAmaMjasya hai| koI bhI jJAna eka taMtra (system) ke sandarbha meM hI satya yA asatya ho sakatA hai| braiDale ne ThIka hI likhA hai, "koI bhI satya aisA nahIM, jo sampUrNata: satya hai, usI prakAra koI bhI truTi aisI na hogI jo pUrNataH mithyA hai| aba spaSTa hai ki yadi isa pUre tantra ke sAtha usakI saMgati hai taba to vaha satya kahA jAyegA, anyathA asty| koI bhI jJAna jaba isa pUre taMtra ke sAtha saMgata ho athavA isa taMtra ke anya aMzoM tathA pahaluoM ke sAtha isakI paraspara nirbharatA ho tabhI vaha jJAna satya kahA jA sakatA hai| kisI tantra yA usake anya aMzoM tathA pahaluoM se alaga hokara koI jJAna satya nahIM mAnA jA sakatA hai| satyatA, asatyatA kI samasyA sAmaMjasyavAdI kaviyoM ke anusAra pratijJaptiyoM kI nijI vyaktigata samasyA na hokara pArivArika samasyA hai| kisI vyakti ko usake parivAra ke sandarbha se pUrNataH alaga karake bilkala akele vaiyaktika ikAI meM lekara pitA, cAcA yA dAdA Adi rUpa meM nahIM kahA jA sakatA hai| isI taraha koI pratijJapti apane taMtra se bilkula alaga hokara satya athavA asatya nahIM kahA jA sakatA hai| isake viparIta saMvAditAvAda kisI pratijJapti ko usakI vaiyaktika DAkaI meM lekara dekhatA hai ki vaha apane dvArA bodhita tathya se saMvAdI arthAt satya hai yA nhiiN| isa siddhAnta (sAmaMjasya siddhAnta) ke samarthaka, spinojA, lAibanIja, hIgela, braiDale, bosAnkveTa, josAkima Adi pAzcAtya buddhivAdI evaM pratyayavAdI aura bhArata meM vedAMtI vicAraka haiN| satyatA kA sAmaMjasya siddhAnta vizeSakara pratyayavAdiyoM athavA adhyAtmavAdiyoM ke dvArA sthApita evaM samarthita siddhAnta hai| esa.sI. caTarjI ne likhA hai ki "The coherence theory of truth occupies an important place in idealistic philosophy, especially in Bosanquet. It has also been accepted by certain logical positivists like Neurath and Hampel, But this is a fundamental difference between the Hegelian and the logical positivist form of the coherence thems." isa siddhAnta (sAmaMjasyavAda) ke anusAra satyatA meM mAtrA-bheda (degree of truth) kiyA jA sakatA hai| sAmaMjasya svayaM eka aisA guNa hai, jisameM mAtrA bheda kI kalpanA saMbhava hai| yadi 'ka' apane tantra kI adhika pratijJapti meM saMgata hai, vo nizcita hI 'ka', 'kha' kI apekSA adhika satya hogaa| manuSya dvArA racita koI bhI pratijJapti pUrNataH satya nahIM kahI jA sakatI hai| isa siddhAnta ke sabhI samarthakoM ne saMvAditA ko pratijJaptiyoM yA vicAroM aura tathyoM ke bIca kA sambandha vastuoM ke bIca nahIM mAnA hai| pratyaya satya yA asatya nahIM kahe jA sakate haiN| jaba pratyayoM ko sambaddha karake pratijJaptiyAM banAte haiM, tabhI satyatA yA asatyatA kA prazna uThatA hai| 110

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bosAnkveTa, joAkima Adi nirapekSa pratyayavAdiyoM ke anusAra manuSya eka sarvasamAvezI sampUrNa hai, jisake andara sabhI vividhatAe~ sammilita haiM, phira bhI usakA svarUpa eka zuddha ikAI kA svarUpa hai| vividhatAeM isa sampUrNa zuddha ikAI se alaga rahakara avAstavika ho jAtI haiN| sAdhAraNa mAnavIya jJAna eka-eka vastu kA usake pRthak viziSTa rUpa meM jJAna hone ke kAraNa asatya mAnA jAtA hai| vAstavikatA kA, usakI zuddha eka rUpa samagratA meM diyA gayA jJAna hI satya kahA jA sakatA hai| yaha jJAna nirapekSa jJAna hai| manuSya kA jJAna AMzika evaM sApekSa hone ke kAraNa asatya hai| kevala nirapekSa jJAna hI satya hotA hai| kintu vyAvahArika dRSTikoNa se mAnavIya jJAna aMzataH satya aura aMzataH asatya hotA hai| jo jJAna sApekSataH adhika samAvezI, adhika vyApaka evaM adhika vyavasthita hogA, vaha adhika saMgata mAnA jAyegA tathA use adhika satya kahA jA sakatA hai| udAharaNa ke lie manuSya se Izvara adhika satya hai| braiDale Adi vicArakoM ne isa tathya ko svIkAra kiyA hai| usI prakAra sApekSatA kama samAvezI vyavasthita jJAna sApekSataH kama satya khlaayegaa| isa prakAra satyatA meM mAtrA bheda saMbhava hai| tArkika anubhavavAdiyoM meM nyUraitha evaM Dempela jaise vicArakoM ne bhI isa siddhAnta (sAmaMjasyavAda) kA samarthana kiyA hai| inake anusAra kisI bhI pratijJapti kI satyatA sAmaMjasya para AdhArita hai| kintu yaha sAmaMjasya kisI parikalpanAtmaka jJAna ke sAtha hai| yaha mata kucha adhika subodha, sarala tathA sApha-sutharA pratIta hotA hai| bhAratIya darzana meM advaita vedAnta darzana meM bhI isa siddhAnta kA samarthana pAte haiN| inake anusAra abAdhita honA hI satyatA kA pramukha lakSaNa hai| isIlie esa.sI. caTarjI ne probalema oNpha philaoNsaphI meM likhA hai-'"The Vedanta view of truth as uncontradicted experience logically implies the coherence theory of truth." vedAntiyoM ko satyatA-saMbaMdhI siddhAnta ko anirvacanIya khyAtivAda bhI kahA jAtA hai| inake anusAra kisI bhI jJAna athavA anubhava ke sAmaMjasya kI jAMca tabhI ho sakatI hai, jaba usakA sambanadha anya jJAna yA anubhavoM se ho| isa prakAra pratyeka jJAna khaMDa kI satyatA va anya jJAnakhaMDoM se saMgati para AdhArita hai| kevala AtmA kA jJAna arthavAda rUpa se svataH pramANita, svataHsatya hotA hai| yaha siddhAnta yadyapi saMvAditAvAda kI pramukha kaThinAiyoM se mukta hai| phira bhI ise doSa mukta nahIM kahA jA sakatA hai| isake nimnalikhita doSa haiM-isa siddhAnta kA mukhya saMpratyaya saMgati athavA sAmaMjasya hai| kintu koI bhI sAmaMjasyavAdI isa prakAra (saMgatikA) samucita vyAkhyA athavA paribhASA nahIM de pAye haiN| 111

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kisI bhI pratijJapti ko eka sAtha hI satya tathA asatya kahanA vyAghAtaka athavA virodhapUrNa pAte haiN| ataH satyatA meM mAtrA bheda karanA asvAbhAvika evaM anucita hai| isIlie bhaTTAcArya jI ne batalAyA hai ki vedAntiyoM kI dRSTi meM pUrNa meM bheda yA mAtrAbheda kI bAta karanA sarvathA anucita hai| isameM zuddha ekatA athavA advaita hI satya hai aura anekatA mithyA hai| isIlie inhoMne likhA hai-"The Advaitist.....A pure unity cannot admite of any degree either of the truth or of reality. The doctrine of Adhyasa tells us that our empirical world and our experiences of it are but products of illusion, so that neither experiene, nor its object, can have any truth or reality when viewed from the standpoints of ultimate Truth and Reality." isa sambandha meM vastuniSTha pratyayavAdiyoM kI carcA karate hue bhaTTAcArya jI ne batalAyA hai ki "In the objective Indialism of Hegel and of Bradley and Bosanquet we have a more plausible view of knowledge in its relation to truth. In Hegelian Idealism which is objective Reality is a rational system." hIgela se braiDale evaM advaita vedAntiyoM kA mata adhika upayukta pratIta hotA hai| jI.I. mUra le uparyukta mata kI AlocanA karate hue batalAyA hai ki yadi jJAna kA viSaya jJAna kI prakriyA se bAhya koI anya padArtha nahIM hai to svayaM jJAna va AtmA ke svataMtra astitva kI kalpanA nahIM kI jA sakatI hai, kyoMki jJAna ke binA jJAna kA svayaM astitva nahIM mAnA jA sakatA aura sAtha hI AtmA ke binA AtmA kA astitva bhI asvIkArya hai| aura agara padArtha ke svataMtra astitva ko pratyayavAdI asvIkAra karate haiM to ve eka AtmaghAtI siddhAnta kA pratipAdana karate haiN| itanA hI nahIM mUra kA kahanA hai ki pratyayavAdiyoM ke mutAbika "sabhI saMbaMdha Antarika hote haiM | mUra ke anusAra yaha tarkavAkya nizcita rUpa se asatya hai| 112

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adhyAya-18 arastu ke kArya-kAraNa sambandha

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kArya-kAraNa-niyama kI vivecanA karanA darzana aura vijJAna donoM ke lie eka hI samAna mahattvapUrNa hai| khAsakara bhautika vijJAna ke sabhI anusaMdhAna prAyaH kArya-kAraNa-niyama ke AdhAra para avalambita hai| darzana meM isakI vivecanA arastu aura pleTo ke pUrva bhI kI jA cukI hai kintu arastu ke darzana meM isakI vizad vivecanA kI gaI hai| arastu ne kAraNa ko cAra bhAgoM meM bA~TA hai(1) upAdAna kAraNa (2) nimitta kAraNa (3) svarUpa kAraNa aura (4) lakSya kaarnn| bAda meM do ko upAdAna evaM AkArika kAraNa ke antargata le liyA gayA hai aura taba inakI dRSTi meM isa saMsAra kI pratyeka vastu dravya aura svarUpa kA sammizraNa hai| isa jagata meM dravya aura svarUpa ko kabhI pRthaka nahIM kiyA jA sakatA hai| sI.I.ema. joja ne ThIka hI likhA hai ki "The distinguishing structure of a thing Aristotle called its form, the stuff of which it is made, its matter. This is not to say that the matter and form of a thing are somehow combined together to make the thing, as dough and currants are combined to make a pudding. The two are indissdubly united, and were so from the first. The form, in fact, is manifested and expressed in and through every past of the matter." 110 37efa Hal sattA, dravya aura svarUpa kI hai| phira bhI caturtha kAraNa kI carcA karanA Avazyaka pratIta hotA hai| cAra kAraNa kI vivecanA karate hue sI.I.ema. ne likhA hai ki "There is, then, first, matter or "the material cause" of the thing. There must, that is to say, be the germ from which the oak grows, the stone on which the sculptor works. Secondly, there is the law occording to which the thing develops, which Aristotle calls the form or "the formal cause". The acorn must develop in accordance with a definite tendency of growth, a tendancy, that is to say, to develop in a way characteristic of oaks and not of elms; there must be the form or idea of the statue present in the sculptor's mind directing the activities of his ehisel. Thirdly there is the agent, whose initial impulse started the whole process, called by Aristotle the "efficient cause"..... in the Seculptor's mind constitutes the conclusion of his efforts. This is known as "the final cause"."" daraasala arastu ke anusAra sAmAnya (Form or universal) buddhi kI korI kalpanA nahIM balki vahI vAstavika satya hai, aura vahIM taka pahu~canA manuSya kA lakSya hai| sAmAnya vastugata hai arthAt vibhinna vastuoM meM anugata yA anusyUta hai| sAmAnya kI sattA vAstavika hote hue bhI vyaktiyoM se yA vastuoM se pRthak nahIM hai| yaha unake pAra yA Upara nahIM hai, yahI vAstavika sAmAnya hai| yaha anitya vastuoM kA nitya svarUpa hai| yaha bheda meM anusyUta abheda hai aura isI ko prApta karanA jIvana kA lakSya hai| vikAsa prakriyA kI carcA karate hue joDa sAheba ne ucita hI likhA hai ki "The development in the acorn stops when it has become a fully matured oak, and Aristotle conceives of this achievement of maturity as 114

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constituting the goal or end which the whole process is seeking to reach. Similarly with the complited statue." vastutaH arastu kA parivartana na hirAklITasa kI taraha hai aura na pArmenAiDIja kI taraha hii| pArmenAiDIja kI dRSTi meM parivartana bhrama hai jabaki arastU kI dRSTi meM nyAya-vaizeSika kI taraha parivartana vAstavika hai| inhoMne bhI nyAya-vaizeSika dArzanikoM kI taraha sAmAnya aura vizeSa kI vAstavika sattA ko svIkAra kiyA hai| kintu isakA yaha artha kadApi nahIM lagAyA jA sakatA hai ki inakA kArya-kAraNa sambandha pleTo kI avadhAraNA se bilkula viparIta hai| inakA kahanA mAtra yaha hai ki vastutaH tatva vizeSa vyakti hI hai| yaha sadA eka aura vahI rahatA hai| sAmAnya ko vyaktirUpI tatvoM ke anugata rahane ke kAraNa, gauNa rUpa se tattva kahA jAtA hai| ina do virodhI dhArAoM kA samanvaya arasta nahIM kara sake haiN| eka ora to pleTo ke sAmAnya kA khaNDana karane ke lie unhoMne vyakti ko hI vAstavika tattva mAnA aura dUsarI ora pleTo se hI prabhAvita hokara unhoMne sAmAnya ko hI ekamAtra zuddha tattva kahe jAne kA adhikAra de diyA hai| zAyada unakA tAtparya yahI thA ki vyaktiyoM se bhinna aura pare sAmAnya kI sattA nahIM mAnI jA sakatI hai| kucha bhI ho arastu isakA samucita samAdhAna nahIM kara sake haiN| inhoMne potentiality aura actuality ke bheda ko bhI samApta nahIM kiyA aura isake calate ye dvaitavAdI bana gaye haiN| arasta kI dRSTi meM dravya vizeSatA kA janaka hai| yahI eka tattva nirmAtA hai| yahI pariNAma aura gatizIla hote hue bhI vahI banA rahatA hai| dravya jar3atA kA pratIka hai| isa saMsAra kI pratyeka vastu dravya jar3atA kA pratIka hai| isa saMsAra kI pratyeka vastu dravya aura svarUpa kA sammizraNa hai phira pleTo ke ekavAda kA svayaM khaNDana ho hI jAtA hai| udhara usase bacanA ImAnadArI nahIM hai| vastutaH dvaitavAdiyoM ke dvArA prastuta kArya-kAraNa-niyama meM jo truTiyAM batalAI gayI haiM usase arastu bhI mukta nahIM ho pAye haiN| inake tattva mImAMsIya evaM jJAna mImAMsIya dRSTikoNa meM da probalema oNpha ceMja kI avadhAraNA ko darzAte hue sI.I.ema. joDa ne ThIka hI likhA hai ki "In view of the importance of this conception both in its own right and as an explanation of the fact of change, it will be desirable to consider it is rather grater detail. First, however, it will be convenient to round off the brief sketch of some of the leading notions of Aristotle's metaphysics contained in this and in the preceding chapter by an account of his doctrine of the four causes, which Aristotle put forward as constituting a final explanation of the present world order." inhIM mAnyatAoM ke kAraNa Izvara pharnIcara banAne vAle kArIgara athavA bar3haI ke samatulya banakara raha gayA hai| vaha pleTo aura zaMkara ke Izvara kI taraha sarvasva nahIM dIkhate haiN| isIlie inake tarkazAstra kI AlocanA Adhunika tarkazAstriyoM ne kI hai| sI.I.ema. joDa ne likhA hai, "Of recent years, however, Aristotelion Logic has been subjected to serious criticism." 115

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adhyAya-19 mila kA kAraNa-siddhAnta

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kArya-kAraNa-niyama kI vivecanA darzana aura vijJAna donoM ke lie eka hI samAna mahattvapUrNa hai| khasakara bhautika vijJAna ke sabhI anusaMdhAna prAyaH kArya-kAraNa niyama ke AdhAra para avalaMbita hai| darzana meM isakI vizada vivecanA mila ke siddhAMta meM pAte haiN| mila kA kahanA hai ki saMsAra kI ghaTanAoM ke pIche eka-eka niyama kAma kara rahA hai, vaha hai pratyeka ghaTanA, jo prAraMbha hotI hai, usakA avazya hI kucha na kucha kAraNa hotA hai| isI ko kArya-kAraNa kA sArvabhauma niyama kahate haiN| kahane kA tAtparya yaha hai ki saMsAra kI ghaTanAe~ pRthak-pRthak aura saba svataMtra nahIM hotI balki Apasa meM eka-dUsare se aTUTa sambandha dvArA baMdhI rahatI haiN| jo ghaTanA isa samaya ho rahI hai, usake pUrva kucha vizeSa paristhitiyA~ upasthita hotI haiM, unake binA vaha nahIM ho sakatI hai| udAharaNa ke lie grahaNa kA laganA jvArabhATA kA honA, Rtu kA badalanA, varSA kA honA aura paudhoM kA uganA, ina sabhI kAryoM ke hone ke pUrva kucha vizeSa paristhitiyoM kA honA jarUrI hai, jinake binA ye ho hI nahIM sakate aura jinakI upasthiti hone para inakA na honA bhI asaMbhava hai| mila ne kAraNa kI paribhASA dete hue kahA hai ki "kAraNa ghaTanA kA sadaiva hI pUrvavartI hotA hai athavA usakI pUrvavartI ghaTanAoM se saMbaMdhita rahatA hai| jisa para vaha ghaTanA niyamita evaM anaupAdhika rUpa se kAla ke rUpa meM AdhArita hotI hai|" je.esa. mila ke kAraNatA-siddhAnta evaM DeviDa hyUma ke kAraNatAsiddhAnta meM bahuta kucha samAnatA hai| mila ne hyUma ke kAraNatA sambandha vicAroM ko apane tarIke se vikasita karanA cAhA hai| mila kA yaha siddhAnta vaijJAnikoM aura sAdhAraNa vyaktiyoM ke lie bhI kAphI mahattvapUrNa mAnA gayA hai| mila ke anusAra kAraNatA siddhAnta kI tIna mAnyatAe~ dIkha par3atI haiM(ka) pratyeka ghaTanA kA kAraNa hotA hai| (kha) samAna kAraNa se samAna kArya utpanna hotA hai tathA (ga) kAraNa hamezA kArya kA pUrvagAmI athavA pUrvavartI hotA hai| uparyukta tInoM bAtoM meM mila evaM hama eka samAna dIkha par3ate haiN| mila kA kahanA hai "kAraNa kArya kI eka pUrvavartI avasthA hai, jisake hone para nityata aura nirUpAdhita rUpa se kArya utpanna hotA hai|" uparyukta tIna bAtoM meM mila evaM hyUma donoM eka dIkha par3ate haiN| mila kA yaha bhI kahanA hai ki kAraNa koI eka hI pUrvavartI ghaTanA nahIM hai| yaha aneka pUrvavartI ghaTanAoM kA samUha hai| ina aneka pUrvavartI ghaTanAoM meM mila zarta yA upAdhi kahate hai| isa prakAra kAraNa aneka zartoM (bhAvAtmAka evaM niSedhAtmaka) kA yogaphala hai| "Cause is the sum-total of the conditions Positive and Negative taken together.' (1) bhAvAtmaka upAdhiyA~ ve haiM jinakI upasthiti se koI kArya hotA hai| mAna leM ki kisI ne eka AdamI ko banduka se mAra diyaa| isa udAharaNa meM AdamI ke marane kA kAraNa aneka kAraNAMzoM kA yoga hai| inameM bhAvAtmaka Marwal bhAvAtmAka evaM 117

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kAraNAMza ye haiM-baMdUka kI nalI kA ThIka honA, kAratUsa ko yathAsthAna rakhanA, bArUda kA sUkhA honA, ghor3e ko dabAnA ityaadi| ina kAraNAMzoM ke rahane se hI kArya (AdamI kA maranA) kA honA saMbhava ho sakatA hai| yAni yaha vaha kAraNAMza hai, jisakI upasthiti se kArya paidA hotA hai| (2) abhAvAtmaka kAraNAMza-yaha kAraNa kA vaha aMza hai, jisakI anupasthiti meM kArya hotA hai| inakA nahIM rahanA hI kArya kI utpatti meM sahAyaka hotA hai| kisI kArya kA vaha paristhiti kAraNa nahIM ho sakatI jo kArya ke na hone para bhI upasthita ho| aba hameM yahA~ '2' kA kAraNa DhU~r3hane ke lie apanI sAmagrI taiyAra karanI hai| kAraNa ke uparyukta do siddhAnta batalAte haiM ki hameM do bAteM karanA caahie| (1) jahA~-jahA~ 2 upasthita hai, una sthitiyoM kI Apasa meM tulanA kI jAya (11), ke sAtha ghaTita hone vAlI una paristhiti kI tulanA una dUsarI paristhitiyoM se kI jAya, jinameM anya bahuta se pahaluoM meM samAnatA hai| para '2' nahIM hai| isI ke lie pA~ca vidhiyA~ kA ullekha kiyA gayA hai, ve haiM (1) anvaya-vidhi (2) vyatireka vidhi (3) anvaya-vyatireka vidhi (4) saha-parivartana vidhi (5) avshess-vidhi| ataH kAraNa sambandha kA patA lagAnA hI vaijJAnika Agamana kA lakSya hai| isa lakSya taka pahu~cane ke liye Agamana tarkazAstra meM bhinna-bhinna rItiyA~ batalAI gayI hai-inameM uparyukta prAyogika vidhi bhI apanA mahattva rakhatA hai| mila kI dRSTi meM yaha nirAkaraNa kI vidhi hai| avasthAoM ko alaga-alaga karanA hI nirAkaraNa hai| 118

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adhyAya-20 hyUma kA kAraNa-kArya sambandha

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hyUma ke darzana kA niSkarSa hai-'sarvam kssnnikm'| isalie ise zUnyavAda bhI kahA gayA hai| dekArta, laoNka aura barkale ne darzana kI vizAla Adhunika imArata khar3I kI thI, para hyUma ne usakI nIMva ko hilA diyA hai| unake hathaur3e ke AghAta se vaha imArata dhvasta hokara zmazAna bana gayI hai| para yahA~ Apatti kI jA sakatI hai ki hyUma gaNitika jJAna ko asaMdigdha mAnate the aura isalie darzana kI ImArata ke khaNDahara meM abhI bhI kucha saMrakSita bhAga khar3A dRSTigata ho rahA hai| hyUma ke lie kAraNa-kArya kA sambandha vizeSa sthAna rakhatA hai kyoMki isakA sambandha yathArtha padArtha se rahatA hai| phira isI ke AdhAra para sAkSAt pratyakSa se parokSa ke saMbhAvya pratyakSoM kI ora hama pragati karate haiM aura pratyakSa sambandhI sArvabhaumika niyamoM kI sthApanA karate haiN| jaise-hama niyama banAte haiM ki sabhI vastuoM meM gurutvAkarSaNa kI zakti hai yA maleriyA kunaina se chuTatA hai| yadi vastu aura gurutvAkarSaNa meM saMgharSa ho to hamArA niyama satya ThaharatA hai, anyathA nhiiN| vijJAnoM meM niyamoM kI sthApanA kI jAtI hai aura niyama kA sambandha kAraNa-kArya se hai| yadi kArANa-kArya kI dhAraNA siddha ThaharatI hai to vaijJAnika niyama bhI satya Thaharate haiM, nahIM to ve bhI saMdehAtmaka hI tthhreNge| yadi kAraNa-kArya kA sambandha sahI ho to ise pratyakSa para AdhArita honA caahie| ataH hameM dekhanA hai ki yaha kisa para AdhArita hai| kyA koI aisA gaNa vastuoM meM hai, jisakI vajaha se hama kahate haiM ki ve kAraNa haiM? para aisA koI gaNa hameM nahIM dIkha par3atA hai, kyoMki hama vibhinna vastuoM ko kAraNa samajhate haiM, jinameM koI bhI guNa sAmAnya rIti se nahIM pAye jAte haiN| aba yadi vastuoM meM koI aisA guNa nahIM hai, jisakI vajaha se hama unheM kAraNa samajhate haiM, to zAyada vastuoM ke bIca aisA sambandha hogA, jisakI vajaha se hama eka vastu ko dUsarI vastu kA kAraNa samajhate haiN| pahalI bAta hai ki jina vastuoM ko hama kAraNa-kArya samajhate haiM, unameM sAmIpya kA sambandha pAyA jAtA hai| jaise, sUrya aura tApa, jvAlA aura dAha ityaadi| phira kAraNa kAryavAlI vastuoM meM pUrvApara (Sucession) sambandha pAyA jAtA hai| kAraNa pUrva hotA hai aura taba usake bAda kArya AtA hai| ataH sAmIpya aura pUrvavartitA (Priority) do ghaTanAoM ke bIca aise saMbaMdha haiM, jo kAraNa-kArya kI dhAraNA meM maujUda kahe jA sakate haiN| ina do sambandhoM ko chor3akara tIsarA mahattvapUrNa sambandha bhI inameM maujUda-samajhA jAtA hai aura vaha hai zakti yA anivArya lagAva (Power or necessary connection) | kAraNa meM samajhA jAtA hai ki koI eka zakti hai, jisa para utpAdaka zakti yA anivArya lagAva ko AdhArita rakhA jA sakatA hai? yadi hama kairama yA biliarDa kI goTiyoM meM kAraNAtmaka lagAva ko dekheM to pAte haiM ki eka goTI meM dUsarI goTI ke dhakke se gati utpanna hotI hai| parantu hama dhakkA dene vAlI aura dhakkA khAne vAlI goTI se koI zakti nikalakara dhakkA khAne vAlI goTI meM ghusa jaaye| kAraNa kArya kI dhAraNA meM utpAdaka zakti tathA anivArya lagAva ko hI mukhya lakSaNa mAnA jAtA hai| parantu unheM hama kisI bhI pratyakSa para AdhArita nahIM 120

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vastIna pAte haiN| aba zAyada kAraNa-kArya kI samasyA kA samAdhAna ho jAya, yadi hama ina do nimnalikhita praznoM kA uttara deM (1) hamAre liye yaha kahanA kyoM jarUrI ho jAtA hai ki binA kAraNa ke koI bhI kArya kI dhAraNA nahIM ho sakatI hai? parantu eka bAta dhyAna dene yogya hai, vaha yaha hai ki yadyapi punarAvRtti se vastugata guNoM kA nirmANa nahIM ho sakatA hai to bhI isakA vizeSa prabhAva hamAre mana para par3a sakatA hai| (A constant conjunction can never produce a new quality in the object, but it produces an effection the mind) isakA prabhAva hai ki vastuoM ke nitya saMyoga se hamAre andara mAnasika Adata ho jAtI hai, jisakI vajaha se yadi eka vastu hamAre sAmane Aye to hama dUsarI vastu kI pratIkSA karane lagate haiN| yadi Aga aura tApa bAra-bAra hama anubhUta karate hoM, to hamAre andara mAnasika pratIkSA kI aisI Adata ho jAtI hai ki Aga ko dekhate hI hama tApa kI kalpanA karane lagate haiN| ataH kAraNa-kArya ke anivArya lagAva kA sambandha vastuniSTha nahIM, parantu AtmaniSTha (subjective) hai| hamAre andara aisI bAdhyatA A jAtI hai ki eka vastu ko dekhakara hama avazya hI dUsarI vastu kI pratIkSA karane lagate haiN| yadi hama kAraNa-kArya ke sambandha kI utpAdana prakriyA para dhyAna deM to isameM do aMga dekha pAte haiM, arthAt ghaTanAoM ke bIca nitya saMyoga kA honA aura phira sahacAra niyamoM se saMcAlita mAnasika kalpanA meM anivArya pratIkSA kA honaa| parantu yadi hyUma kI vyAkhyA ko mAna leM to vAstava meM vaha nahIM aayegaa| isalie vaijJAnika niyama, jo vastugata sambandhoM para AdhArita haiM, kabhI bhI asaMdigdha nahIM Thahara skeNge| yahI kAraNa hai ki hyUma kI vicAradhArA ko saMdehavAda kahA jAtA hai| rAma kArya-kAraNa-sambandha kI avadhAraNA kA niSedha nahIM karate haiM balki unakA kahanA hai ki isakI jAnakArI na buddhi se saMbhava hai aura na anubhava se anivAryatA aura sArvabhaumikatA kA jJAna saMbhava ho sakatA hai| isIlie sI.I. ema. joDa ne likhA hai ki "They would, therefore, be inclined to agree with Hume that the only thing that distinguishes a purely temporal sequence "this after that" from a causal sequence "this because of that" is the grater regularity of the latter....but that we do not say "night is the cause of day"..... good example of what is commonly called causal connection." yahI kAraNa hai ki imAnuela kANTa ne bhI mAnA hai ki hama ne mujhe gaharI niMdrA se jagA diyA hai| darzana ke itihAsa meM inakI mahattA ko darzAte hue sI.I.ema. joDa ne batalAyA hai ki "It is on these lines that a short modern statement of the sort of position which Hume sought to maintain would run. The position is, as I have already remarked, of very great importance in the history of philosophy and has subsequently been developed in various ways. I propose to give one or two examples of the 121

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way in which Hume's position is capable of development, and has in fact been developed by modern philosophers."'" phira bhI bhautikavAdI aura vastuniSTha pratyayavAdI vicArakoM ke sAtha-sAtha rasela evaM mUra jaise vastuvAdiyoM ne inakI kaTu AlocanA kI hai| jaise barkale kA jar3avAda kA khaNDana eka aitihAsika ghaTanA ke rUpa meM mAnA jAtA hai, vaise hI mUra ke dvArA adhyAtmavAda kA khaNDana eka mahattvapUrNa ghaTanA ke rUpa meM dekhA jAtA rahA hai| mUra kI AlocanA barkale aura hyUma jaise AtmaniSTha pratyayavAdiyoM para adhika coTa kiyA gayA hai| ozo rajanIza ne bhI batalAyA hai ki yadi pazcima meM hyUma apane uddezya meM saphala ho jAtA to duniyAM meM vijJAna kA janAjA nikala jAtA arthAt inakI dRSTi meM bhI hyUma eka asaphala dArzanika siddha hue aura vijJAna kA mahatva ghaTA nahIM balki adhika bar3ha gayA hai| vlA.I. lenina ne bhI inheM chadma veza meM padArthavAdI batalAyA hai| inake dvArA (hyUma ke dvArA) kAraNa ke lie khataranAka zabda kA prayoga karanA bhI Apattijanaka hai| rasela ne ThIka hI kahA hai ki "Even in his most skeptical chapter, in which he sums up the conclusions of book-1, he says : "Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous." He has no right to say this "Dangerous" is a causal word, and a sceptic as to causation cannot know that anything is "dangerous."115 itanA hI nahIM hyUma apane maulika saMdeha ko hI bhUla jAte haiN| unakA saMdehavAda inasinasiyara hai cUMki usakA nirvAha ye nahIM kara sake haiN| isa sambandha meM rasela kI paMkti ullekhanIya hai-"In fact, in the later portions of the Treatise, Hume forgets all about his fundamental doubts and writes much as any other enlightened moralist of his time might have written. He applies to his doubts the remedy that he recommends, namely "carelessness and inattention." In a sense, his skepticism is insincere, since he cannot maintain it in practice. It has however this awkward consequence, that it paralyses every effort to prove one line of action better than another."'" itanA hI nahIM inhoMne (joDa sAheba ne) inake sambandha meM yaha bhI batalAtA hai ki "The growth of unreason throughout the nineteenth century and what has passed of the twentieth is a natural sequel to Hume's destruction of empiricism."" 122

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adhyAya-21 bhAratIya kArya-kAraNa siddhAnta

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bhAratIya vicArakoM ne isa viSaya para apane-apane DhaMga se prakAza DAlA hai| yahAM hama kucha pramukha matoM kA ullekha kreNge| bauddhamata-buddha ne kArya-kAraNa-siddhAnta ko pratIvyasamutpAda (Theory of Dependent origination) kahA hai| pratIvyasamutpAda pada do zabdoM ke yoga se banA hai-pratIvya aura smutpaad| 'pratIpya' kA artha hai kisI vastu ke upasthita hone para (Depending) aura 'samutpAda' kA artha hai-kisI anya vastu kI upasthiti (Origination) | isa taraha 'pratIvya samutpAda' kA zAbdika artha huA-eka vastu ke upasthita hone para kisI anya vastu kI upsthiti| isa siddhAnta ke anusAra pratyeka ghaTanA kA eka kAraNa hotA hai aura kArya apane kAraNa para Azrita rahatA hai| pratyeka vastu apane bAda kucha chor3a jAtI hai| udAharaNa-'ka' kA kAraNa 'kha' aura phira kha kA kAraNa 'ga' hai| isa prakAra kArya kAraNa kI eka zrRMkhalA bana jAtI hai| buddha ne ise paMcakAriNI ke dvArA spaSTa kiyA hai| _ pratIvyasamutpAda ko satya mAnane para yaha bhI mAnanA Avazyaka ho jAtA hai ki bauddhadarzana duHkha ke kAraNa meM bAraha kar3iyAM (Steps) mAnatA hai| kar3I para pratIvyasamutpAda siddhAnta lAgU hotA hai| yahA~ kArya se kAraNa kI ora aura phira kAraNa se kArya kI ora prasthAna kiyA jA sakatA hai| duHkha se prasthAna karake avidyA (Ignorance) para pahu~cate haiN| duHkha rUpI kArya ke kAraNa meM bAraha kar3iyAM hone ke kAraNa pratIvyasamutpAda ko "dvAdaza nidAna' (The twelve links of suffering) bhI kahate haiN| buddha ne kahA ki duHkha ke kAraNoM ko yadi naSTa kara diyA jAya to duHkha bhI naSTa ho jaaegaa| duHkha rahita avasthA kA nAma hI nirvANa hai| nirvANa bhI ghaTanA hai| isakA bhI koI kAraNa avazya honA caahie| prajJAzIla aura samAdhi hI isake kAraNa hai| isa prakAra pratIvyasamutpAda ke anusAra pratyeka ghaTanA kA koI-na-koI kAraNa avazya hotA hai| kAraNa ke abhAva meM koI ghaTanA nahIM ghaTa sakatI hai| sAMkhyamata-kArya-kAraNa siddhAMta ko sAMkhya darzana meM 'satkAryavAda' kahA jAtA hai| yahA~ mukhya prazna yaha hai-kyA kArya apanI utpatti ke pUrva apane utpAdana kAraNa meM vidyamAna rahanA hai? (Does the effect pre-exist in its material cause?) sAMkhya vicAraka isakA bhAvAtmaka uttara dete haiN| inake anusAra kArya apanI utpati ke pUrva apane upAdAna kAraNa meM vidyamAna rahatA hai| pataMjali evaM veda vyAsa ne bhI isa mata kI sampuSTi kI hai| ThIka isake viparita nyAya-vaizeSika 'asatkAryavAda' kA samarthana karatA hai| isake anusAra kArya kA Arambha naye sire se hotA hai| kArya apane upAdAna kAraNa meM pahale se vidyamAna nahIM rahatA hai| nyAya-vaizeSika mata ke anusAra kArya-kAraNa-sambandha kA jJAna na to janmajAta (Innato) hai aura na isakA anubhava hotA hai| yaha sambandha apane-Apa meM anubhavajanya nahIM hai| jaba do padArtha sadaiva evaM anivArya rUpa se eka-dUsare ke Age-pIche Ate haiM to inameM kArya-kAraNa sambandha sthApita kara liyA jAtA hai| kAraNa meM prasAra kArya anusAra 124

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nyAya-vaizeSika 'bahukAraNavAda' (Plurality of causes) meM vizvAsa nahIM rkhtaa| bahukAraNavAda ke anusAra eka ghaTanA ke aneka kAraNa hote haiN| nyAya vaizeSika kA kahanA hai ki bahukAraNavAda ko satya mAnane para anumAna se jJAna prApta nahIM kiyA jA sakatA hai| nyAya vaizeSika ke anusAra kAraNa tIna prakAra ke hote haiM-(1) utpAdana kAraNa (Material cause) (2) asamavAyI kAraNa (Nonmaterial cause) aura (3) nimitta kAraNa (Efficient cause)| jisa dravya (Material) meM kisI vastu kI utpatti hotI hai, vahI usakA upAdAna kAraNa (Material cause) hai| kevala dravya se hI kisI vastu kA nirmANa nahIM ho jaataa| udAharaNArtha kevala miTTI se hI surAhI nahIM bana jaatii| miTTI ko sAnanA, gUMthanA, pITanA, usameM bAlU, rAkha Adi milAnA tathA use khAsa rUpa denA Avazyaka hai, tabhI surAhI kA nirmANa ho sakatA hai| miTTI, pAnI, bAlU, rAkha Adi ko eka sAtha milAnA (Joining together) bhI surAhI kA eka kAraNa hai| ise hI asamavAyI kAraNa (Non-material cause) kahate haiN| kevala miTTI ke rahane aura isake pAnI, bAlU, rAkha Adi ke sAtha saMyukta hone se hI surAhI kA nirmANa nahIM ho sktaa| isake lie eka aise vyakti kI AvazyakatA hai, jo miTaTI ko pAnI. bAla rAkha Adi ke sAtha milAkara usako khAsa rUpa dekara, cAka calAkara surAhI kA nirmANa kre| yaha vyakti (arthAta kamhAra) hI yahA~ nimitta kAraNa hai| kumhAra surAhI banAne ke lie cAku, DaNDA, chUrI ityAdi kA sahArA letA hai| ina sAdhanoM ko 'sahakArI' kahA jAtA hai| kArya aura usake upAdAna kAraNa ke sambandha ko lekara bhAratIya darzana meM eka mahattvapUrNa prazna uTha khar3A hotA hai| kyA kArya apanI utpatti ke pUrva apane upAdAna kAraNa meM vidyamAna rahatA hai? (Does the effect pre-ovate in its material cause?) udAharaNArtha kyA surAhI pahale se hI apane upAdAna kAraNa (miTTI) meM chIpI rahatI hai? isa prazna ke do uttara diye jAte haiM-pahalA mata sAMkhya vicArakoM kA hai| isa mata ke anusAra kArya-kAraNa meM pahale se hI vidyamAna rahatA hai| ise 'satkAryavAda' kahate haiN| dUsarA mata nyAya-vaizeSika kA hai, jise 'asatkAryavAda' kahate haiN| isake anusAra kArya utapatti ke pUrva apane upAdAna kAraNa meM vidyamAna nahIM rahatA hai| nyAya-vaizeSikoM ne 'asatkAryavAda' ke pakSa meM nimnalikhita tarka diye haiM (1) yadi kArya pahale se hI apane upAdAna kAraNa meM vidyamAna rahatA hai to phira usake upAdAna hone kA kyA artha hai? udAharaNArtha-yadi surAhI miTTI meM pahale se hI sthita hai to phira surAhI kA nirmANa nirarthaka jAna par3atA hai| (2) yadi kArya pahale se hI upAdAna kAraNa meM vidyamAna hai to phira ise utpanna karane ke lie nimitta kAraNa meM vidyamAna hai to phira ise utpanna karane ke lie nimitta kAraNa (Efficient cause) ko vyartha prayAsa karane kI kyA AvazyakatA hai? 125

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3. yadi kArya pahale se hI upAdAna kAraNa meM sthita hai to donoM eka-dUsare se bhinna kyoM mAne jAte haiM? 4. kArya aura kAraNa ke rUpa yA AkAra meM to antara pAyA jAtA hai| surAhI aura miTTI ke lode ke rUpa meM nizcaya hI antara hai| yadi surAhI miTTI ke lode meM pahale se hI vidyamAna hai to phira donoM ke AkAroM meM antara kyoM hai? yadi yaha kahA jAya ki miTTI ke lode meM jo rUpa nahIM hai, vaha surAhI meM ho to isakA artha yaha hogA ki zUnya se kucha Arambha huA hai| (Something has come out of nothing.) kintu aisA socanA vaijJAnika niyama ke virUddha hai| yaha sarvamAnya niyama (nothing) hai| kintu aisA socanA vaijJAnika niyama ke virUddha hai| yaha sarvamAnya niyama hai ki zUnya se zUnya kI hI utpatti nahIM hotI hai, arthAt isase kucha utpanna nahIM ho sakatA (Nothing comes out of nothing) hai| uparyukta tarkoM ke AdhAra para nyAya-vaizeSika asatkAryavAda kA siddhAMta siddha karate haiN| isake anusAra pratyeka ghaTanA kI utpatti naye sire se hotI hai| isIlie ise ArambhavAda bhI kahA jAtA hai| advaita vedAntiyoM ne bhI satkAryavAda kA samarthana kiyA hai kintu inakA satkAryavAda pariNAmavAdI na hokara vivartavAdI hai| inhoMne sAMkhya kI taraha kArya aura kAraNa ko bhinna nahIM balki eka hI mAnA hai| Adi zaMkarAcArya ne apane vRddhAraNyaka-bhASya meM batalAyA hai ki kArya aura isake upAdAna kAraNa meM pratyakSa ke AdhAra para koI antara nahIM dIkha par3atA hai| surAhI aura miTTI donoM meM kisI antara kA pratyakSa nahIM hotA hai| sAMkhya kI dRSTi meM vizva kA kevala utpatti-nAza, hIna puruSa ko chor3akara bAkI sabakA, mUla kAraNa hai| jo kucha bhI bhautika hai, vaha yAnI bhUta dravya aura zakti donoM hI isI se utpanna hue haiN| isI se sabhI vividhatAoM se yukta yaha vizva udbhUta hotA hai| ema. hiriyannA kA kahanA hai ki isalie yaha siddhAnta pariNAmavAda arthAta parivartana kA siddhAnta kahalAtA hai| hiriyannA ne to yahAM taka batalAyA hai ki dika aura kAla taka prakRti ke rUpa mAne gae haiM aura isalie inakA svatantra sattAoM ke rUpa meM usase pRthak astitva nahIM hai| sAMkhya tattvakaumudI zloka 33vAM aura sAMkhyapravacana bhASya 2.12 meM bhI isa bAta kI sampuSTi kI hai| yaha eka vizeSa rUpa se dhyAna dene kI bAta hai, kyoMki yaha darzana bhUtadravya ko dik aura kAla meM sthita mAnakara nahIM calatA, jaisA mAnakara sAmAnyataH anya darzana cale haiM aura pAzcAtya darzana bhI prAyaH thoDe dina pahale ka jaisA mAnatA thaa| isa bAta kI sampuSTi rAma hiriyannA ne bhAratIya darzana kI rUparekhA ke pRSTha 270 meM kI hai| bhautikavAdiyoM ke sAtha-sAtha anya vastuvAdiyoM ne bhI dika aura kAla meM hI bhUta dravya ko sthita batalAyA hai| isake bajAya sAMkhya aura yoga darzana ne mUla prakRti ko hI ina donoM kA kAraNa mAnA hai aura isI meM inakA samAveza kara diyA hai| prakRti ke svarUpa ko anubhava kI sAmAnya vastuoM ke svarUpa ko anubhava kI sAmAnya vastuoM ke svarUpa se akelI tarkanA kI sahAyatA se nigamita kiyA gayA hai| ina vastuoM athavA padArthoM kA upAdAna-kAraNa hone se prakRti meM ve saba 126

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bAteM honI cAhie, jo una sabameM sAmAnya haiM, kyoMki isa darzana ke mUlabhUta abhyupagama ke mutAbika kArya yA pariNAma ko tattvataH upAdAna-kAraNa se abhinna honA caahie| isIlie sAMkhya ke pariNAmavAda kI AlocanA karate hue zaMkarAcArya ne kahA hai ki sAMkhya kA siddhAnta Atma virodhI ho jAtA hai| sAMkhya kI dRSTi meM miTTI ghar3e meM badala jAtI hai| agara yaha badalanA vAstavika hai to ghar3e kA AkAra aura rUpa bhI vAstavika hai| zaMkara kA kahanA hai ki yaha AkAra aura rUpa to nayA hai, yaha to miTTI meM nahIM thA to yaha mAnanA par3atA hai ki ghar3e kA AkAra aura rUpa ghar3e ke banane ke pUrva nahIM thA, phira vaha asat hai| to asat se sat kI utpatti ko sAMkhya-vicArakoM ne mAna liyA hai| ataH sAMkhya aura yoga apane satkAryavAda kI nIMva svayaM khoda DAlatA hai| isIliye zaMkara ne pariNAmavAda kA khaNDana karake vivartavAda kI sampuSTi kI hai| vivarta kA artha pratIta hotA hai| isaliye vivartavAda ke anusAra kAraNa vAstava meM kArya meM pariNata nahIM ho jAtA balki kevala aisA pratIta hotA hai| braiDale bhI ise AbhAsa hI mAnate haiN| inakI dRSTi meM parivartana eka pratIti hai| vAstavika nahIM hai| hameM aisA lagatA hai ki miTTI ghar3e meM badala gii| vAstava meM aisA nahIM hotA hai| ataH kArya-kAraNa sambandha kramAgata nahIM ho sakatA hai aura isalie durbhAgyavAza vaha kArya kAraNa sambandha nahIM, apitu AbhAsa mAtra hai|18 127

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adhyAya-22 mila kI pAMca prayogAtmaka vidhiyAM

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harazaila (Herschel) ne apanI pustaka "Preliminary Discourse on the study of Natural Philosophy" nAmaka grantha meM dArzanika vicAra ke nau niyamoM kI vivecanA karane ke saMdarbha meM uparyukta prAyogika vidhiyoM kI ora saMketa kiyA hai| bekana (1561-1626 I.) ne bhI Tebula oNpha prejeMsa, Tebula oNpha avaseMsa evaM Tebula oNpha Digrija meM anvaya-vidhi, sahagAmI-vicaraNa aura vyatireka vidhi kA varNana apane DhaMga se kiyA hai| ina pA~coM meM do hI (anvaya vidhi aura vyatireka vidhi) maulika hai aura zeSa gauNa vidhi mAne gaye haiN| jaTila ghaTanAoM kI vyAkhyA ke lie nirAkaraNa kI pA~ca vidhiyoM kA Azraya liyA jAtA rahA hai| anvaya vidhi mila kA kahanA hai ki "yadi kisI ghaTanA ke do yA adhika udAharaNoM meM kevala eka avasthA ubhayaniSTha ho to vaha avasthA, jisameM saba udAharaNa anukUla hoM, dI huI ghaTanA kA kAraNa (yA kArya) hogii|" aura isI ko anvaya-vidhi kA siddhAnta kahA jAtA hai| isameM kAraNa se kArya aura kArya se kAraNa kI ora prasthAna kiyA jAtA hai jaise ABC pUrvavartI hai aura abc anuvartI hai| prathama ghaTanA meM ADE ko dekhate haiM aura usake pazcAt ade ko pAte haiN| isa avasthA meM hameM yaha saMketa mila jAtA hai ki pahale Ane vAlI avasthA meM kauna kAraNa nahIM hai| ADE-ade jo dUsarI avasthA hai, yahA~ 'B' aura 'C' nahIM Aye haiM, lekina 'a' AyA hai| hameM gataanubhava hai ki aparivartanIya pUrvavartI avasthA hI kAraNa hotI hai| isase hameM yaha saMketa milatA hai ki kisI kI anupasthiti meM yadi ghaTanA ho jAe to vaha, jo anupasthita hai, ghaTanA kA kAraNa nahIM ho sakatA hai| uparyukta udAharaNa meM 'a' vartamAna hai, kintu 'B' aura 'C' nahIM AyA hai| aba hameM yaha bhI patA hai ki kArya aura kAraNa sAtha calate haiN| isaliye hama isa niSkarSa para pahu~cate haiM ki ' kA kAraNa na 'B' hai aura na hI ye'' ke sambandha meM anAvazyaka hai, ataH inakA nirAkaraNa kara diyA jAtA hai| 'A' ko hI hama sabhI sthitiyoM meM pAte haiN| 'A' ke Ane para hI 'a' AtA hai| 'D' aura 'E' ko 'a' kA kAraNa nahIM kaha sakate haiN| cUMki ve tIsarI sthiti meM vartamAna nahIM hai| DE sirpha dvitIya avasthA meM hI vartamAna haiN| ataH DE ko bhI anAvazyaka samajha kara haTA diyA jAtA hai| kevala 'a' hI hamezA AtA hai| isI taraha kI anya avasthAoM meM bhI hama 'A' ke sAtha ko barAbara Ate dekhate haiN| isaliye 'A' ko 'a' kA kAraNa batalAyA hai| isIlie mila ne svayaM anvaya vidhi kI paribhASA dete hue kahA hai ki "If two or more instances of the phenomenon under investigation have only one circumstance in common the circumstance in which all the instances agree is the cause or the effect of the given phenomenon."19 arthAt yadi kisI jAMca kI jAne vAlI ghaTanA ke do yA usase adhika udAharaNoM meM usa ghaTanA ke atirikta eka 129

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2. aura bAta sAmAnya ho to vaha bAta jo saba udAharaNoM meM milatI hai, usa ghaTanA ke sAtha kArya-kAraNa kA sambandha rakhatI hai| inameM nimnalikhita bAteM dekhane ko milatI haiM1. kisI ghaTanA kI kevala aparivartanIya pUrvavartI avasthA hI usakA kAraNa ho sakatI hai| kisI ghaTanA kI kevala aparivartanIya uttarI avasthA (in variable consequent) hI usakA kArya hotA hai| 3. kisI ghaTanA ke bAre meM khoja karanA-yahAM hama kabhI to kisI ghaTanA ke bAre meM jAnanA cAhate haiM aura kabhI-kabhI kAraNa ko dekhakara hI ghaTanA kI khoja karate haiN| do yA do se adhika paristhitiyoM kA nirIkSaNa krnaa| 5. paristhitiyAM kevala eka hI bAta meM milatI haiM aura vaha hai-'ghaTanA kA aanaa| 6. kAraNa kA saMketa milanA-barAbara Ane vAlI ghaTanA se apane lakSya ko nirdhArita karane meM saMketa milatA hai| isa vidhi (anvaya vidhi) se lAbha yA isake guNa1. isa vidhi kA kSetra vyatireka vidhi se bar3A hai| yaha nirIkSaNa pradhAna vidhi hai| 2. isa vidhi ke dvArA kAraNa se pariNAma kA patA calatA hai aura pariNAma se kAraNa kA patA lagAyA jA sakatA hai| 3. yaha sarala vidhi hai| isakA upayoga anapar3ha evaM bacce arthAta sabhI loga kara sakate haiN| 4. prakRti rahasyamaya hai, phira bhI isake rahasya kA patA lagAne ke lie isakA upayoga kiyA jAtA rahA hai| isa vidhi ke doSa1. isameM sUkSma kAraNa kA patA nahIM lagatA hai| 2. jahara milAkara pAnI pie~ yA dhatarA milAkara pAnI pIeM athavA poTesiyama sAinAiTa milAkara pAnI pIeM mRtyu hogI, to kyA pAnI to saba avasthAoM meM hai, mRtyu kA kAraNa hai? nhiiN| ataH yaha akSama vidhi hai| vyatireka vidhi mila ne vyatireka vidhi kI paribhASA dete hue batalAyA hai ki "kisI eka udAharaNa jisameM khoja kI jAne vAlI ghaTanA upasthita hotI hai aura eka dUsarA udAharaNa jisameM vaha ghaTanA nahIM hotI hai-ina donoM dRSTAntoM meM saba bAtoM meM samAnatA rahatI hai, kintu eka bAta meM bhinnatA rahatI hai aura yaha bhinnatA vAlI ghaTanA pUrva udAharaNa meM upasthita rahatI hai| taba yaha bAta jisameM donoM udAharaNoM 130

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meM bheda hai, yA to ghaTanA kA kArya hai yA kAraNa kA eka pramukha aMga hai|" isa vidhi ke do pahalU haiM-eka bhAvAtmaka aura dUsarA nissedhaatmk| yaha vyatireka-vidhi hI hai. jisake dvArA kAraNa-sambandha pramANita kiyA jAtA hai| vizleSaNAtmaka dRSTi se dekhane para uparyukta paribhASA meM nimnalikhita bAteM sAmane AvazleSaNAtmakaraNa sambandha meM aura dUsarANa kA eka , (ka) kisI ghaTanA ke bAre meM yaha jAnanA cAhate haiM ki vaha kAraNa hai yA kaary| yahI khoja kI jAne vAlI ghaTanA hai| isa ghaTanA ko hama sirpha do dRSTAntoM meM dekhane kI koziza karate haiN| (kha) ina donoM dRSTAntoM athavA udAharaNoM meM eka avasthA ko chor3akara hama sabhI avasthAoM meM samAnatA pAte haiN| ina udAharaNoM meM kevala eka sthiti meM bhinnatA pAte haiM aura vaha amuka avasthA eka udAharaNa meM upasthita rahatI hai aura dUsare meM nahIM rahatI hai| (ga) dekhane ke vakta isa khoja yA anusaMdhAna kI jAne vAlI ghaTanA ko hama eka udAharaNa meM upasthita dekhate haiM aura dUsare udAharaNa meM ise gairahAjira dekhate haiN| (gha) aba isa sthiti meM, jisameM hama donoM udAharaNoM ko pRthak pAte haiM, yA to kArya samajhate haiM athavA kAraNa yA kAraNa kA eka mukhya aMga samajhate haiN| isa taraha, uparyukta vidhi ke dvArA hama kAraNa sambandha nizcita karate haiN| yaha vidhi nirAkaraNa ke siddhAnta para AdhArita hai-"jaba hama ghaTanA ke pUrva Ane vAlI avasthA ko, ghaTanA para binA AghAta pahu~cAye hue yahIM chor3a sakate haiM to aisI pahale Ane vAlI avasthA ko yA to kAraNa kahate haiM yA kAraNa kA koI bhAga kahate haiN|" jaise agara hama havA se bhare eka baratana meM ghaMTI bajAte haiM to usa ghaMTI kI AvAja sunAI par3atI hai| phira usa baratana se jaba havA bilkula nikAla lete haiM aura ghaMTI bajAte haiM to ghaMTI kI AvAja nahIM sunAI par3atI hai| ina donoM paristhitiyoM meM sabhI avasthAe~ samAna rahatI haiM antara itanA hI hai ki eka bAra baratana meM havA rahatI hai aura dUsarI bAra havA nahIM rahatI hai| uparyukta udAharaNoM ko dekhane se hama isa niSkarSa para Ate haiM ki ghaMTI kI AvAja sunAI par3ane kA eka pramukha kAraNa havA kA rahanA hai| isI taraha jaba kisI vyakti ko enophilIja' macchara kATatA hai to vaha maleriyA bakhAra se grasita ho jAtA hai aura phira jaba vaha masaharI kI madada se isa macchara ke kATane se apane ko bacA letA hai taba use maleriyA jvara nahIM hotA hai| isase siddha hotA hai ki 'elophilIja' macchara kA kATanA hI maleriyA kA kAraNa hai cUMki sabhI avasthAe~ to eka hI rahatI hai, kintu sirpha eka avasthA meM macchara nahIM kATatA hai| ataH maleriyA bukhAra kA honA aura na honA macchara ke kATane aura na kATane para hI nirbhara karatA hai| isaliye aisA kahanA ucita hI hai ki donoM ke bIca kArya-kAraNa sambandha hai| 131

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bahuta aMza isa vidhi meM sirpha do hI isake guNa (ka) yaha vidhi prayoga pradhAna vidhi hai| isase mAtra zikSita hI nahIM balki anapar3ha evaM bacce bhI lAbha uThA sakate haiN| bacce A~kheM banda kara lete haiM aura unheM koI vastu nahIM dikhatI, phira ve A~kheM kholate haiM aura sAmane kI vastue~ dikhane lagatI haiN| isase ve isa niSkarSa para Ate haiM ki cIja dikhAI par3ane kA kAraNa A~khoM kA kholanA hai| arthAt A~kheM hI dekhane kI indriyA~ haiN| (kha) yaha prayogapradhAna vidhi hai aura isaliye isameM galatI kI kama saMbhAvanA rahatI hai| (ga) isa vidhi meM sirpha do hI udAharaNa liye jAte haiN| (gha) isa vidhi se bahukAraNavAda ke siddhAnta se utpanna kaThinAiyoM ko bahuta aMza meM dUra kara sakate haiN| (Da) anvaya vidhi se kAraNa ke sambandha meM sirpha eka saMketa milatA hai kintu isase nizcitatA siddha ho jAtI hai| isake doSa isa vidhi kI AvazyakatA pUrI karanA kaThina hai aura isa vidhi ke prayoga meM satarkatA kI AvazyakatA hai, jo zikSitoM se saMbhava ho sakatA hai, anapar3ha aura baccoM se saMbhava najara nahIM AtA hai| isaliye isakA kSetra saMkucita mAnA jAtA hai| itanA hI nahIM isase asAvadhAna rahane para yatpUrva tatkAraNam doSa se bacanA aura kaThina ho jAtA hai| bahukAraNavAda se utpanna sabhI bAdhAoM ko dUra karanA isa vidhi se saMbhava nahIM hai| isa vidhi meM kAraNa aura kAraNAMza meM bheda nahIM kiyA jAtA hai| phira bhI anya vidhiyoM kI apekSA yaha vidhi adhika upayukta evaM samIcIna pratIta hotA hai| phira bhI tarkazAstriyoM ne inake prAyogika vidhiyoM kI AlocanA karate hue batalAyA hai ki unakI vidhiyoM ko AgamanAtmaka vidhi nahIM balki nigamanAtmaka vidhiyA~ kahanA caahie| mila ne svayaM apanI avazeSa vidhi ko nigamanAtmaka hai| vastutaH satya kI khoja vAda-vivAda ke dvArA nahIM apitu ciMtana-manana ke dvArA kI jA sakatI hai| gautama buddha, RSabhadeva, mahAvIra, IsA, mahAtmA gAMdhI, zaMkarAcArya, rAmAnujAcArya, vivekAnanda Adi mahApuruSoM ne vAda-vivAda ke dvArA nahIM, ciMtana evaM AtmAnubhUti ke dvArA satya kI prApti kI hai| ataH Agamana ke virodhAbhAsa se bacane kA upAya ekamAtra aparokSAnubhUti hI hai, jisase mila vaMcita rahe haiN| saMyukta anvaya-vyatireka vidhi kArya kArya sambandha nizcita karane kI vidhiyoM yA paddhatiyoM ko prayogAtmaka vidhiyAM kahA jAtA hai| mila ne nirIkSaNa aura prayoga para AdhArita kucha paddhatiyAM batalAI haiM, jinakA anukaraNa kara kAraNa-kArya sambandha kA patA lagAyA jA sakatA hai| inake pAMca paddhatiyoM meM saMyukta anvaya vyatireka vidhi kA apanA alaga sthAna rakhatA hai| mila ne isakI paribhASA dete hae likhA hai ki "If two or more instances in which the phenomenon under investigation 132

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occurs, have only one circumstance in common, which to or more instances in which it dos not occur have nothing in common save the absence of that circumstances the circumstance in which alone the two sets of instances differ, is the efect, or the cause of an indispensable part of the cause of the phenomenon."120 arthAt yadi kisI jAMca kI jAne vAlI ghaTanA ke do yA do se adhika udAharaNoM meM koI eka bAta sabameM pAI jAe aura usa ghaTanA ke abhAva vAle do yA adhika udAharaNoM meM usa bAta kI anupasthiti ke atirikta aura anya bAta saba meM nahIM pAI jAe to kevala usI bAta kA, jisase donoM prakAra ke udAharaNoM meM bheda hotA hai, usa ghaTanA se kArya-kAraNa sambandha rakhatA hai| yadi uparyukta paribhASA kA vizleSaNa kiyA jAe to hameM nimnalikhita bAteM dekhane ko milatI haiM1. isa vidhi meM bhAvAtmaka aura abhAvAtmaka donoM taraha ke udAharaNoM ko sAmane rakhA jAtA hai| 2. bhAvAtmaka udAharaNa ke lie nimnalikhita bAtoM para dhyAna denA par3atA hai-(ka) do yA do se adhika udAharaNoM kI jAMca karanA, (kha) una sabhI udAharaNoM meM kisI amuka ghaTanA ke ghaTane yA usakA bhAva dekhanA, (ga) sabhI paristhitiyoM meM anya bAtoM kI vibhinnatA aura eka bAta meM samAnatA ko khojanA aura usa samAnatA ko amuka ghaTanA kI pratyeka paristhiti meM paanaa| 3. isake pazcAt niSedhAtmaka athavA abhAvAtmaka udAharaNoM ke lie bhI nimnalikhita bAtoM para dhyAna denA par3atA hai-(a) do yA do se adhika udAharaNoM se usa ghaTanA ko nahIM pAnA, (ba) una sabhI udAharaNoM meM usa ghaTanA kA kevala eka bAta kI samAnatA ke rUpa meM amaka cIja ke abhAva ko khojnaa| ataH saMkSepa meM hama kaha sakate haiM ki jaba ghaTanA upasthiti rahatI hai to kisI eka bAta kA bhAva rahatA hai aura usa ghaTanA ke abhAva meM vaha bhI anupasthita rahatI hai; to usa bAta kA, jisameM donoM prakAra ke udAharaNoM meM bheda hotA hai, usa ghaTanA meM avazya hI kArya-kAraNa kA sambandha hogaa| isako nimnalikhita sAMketika udAharaNa ke dvArA spaSTa kiyA jA sakatA hai bhAvAtmaka udAharaNa anuvartI pUrvavartI pa, pha, ma pa, ka, kha pa, va, cha sa, ta, tha sa, ga, gha sa, aTa

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abhAvAtmaka udAharaNa zIta meM sonA aura pUrvavartI anuvartI ha, pha, ma ta, tha, da ja, ka, kha ga, gha, ta ma, ca, kha la, Ta, ya uparyukta udAharaNa meM bhAvAtmaka evaM abhAvAtmaka donoM taraha kI bAteM vidyamAna haiN| eka meM "sa' kA bhAva hai aura dUsare meM abhaav| jisa udAharaNoM meM 'sa' kA bhAva hai, kevala 'pa' una sabameM upasthita hai| sAtha hI sAtha jina udAharaNoM meM 'sa' kA abhAva hai, kevala 'pa' kA hI una sabameM abhAva hai| isalie 'pa' ko hama 'sa' kA kAraNa kheNge| yahI anvaya-vyatireka vidhi yA saMyukta anvaya-vyatireka vidhi kA kAma hai| eka yathArtha udAharaNa ke dvArA ise aura spaSTa kiyA jA sakatA hai-eka manuSya aneka udAharaNoM meM dekhatA hai ki jaba kabhI bhI vaha bAhara zIta meM sotA hai taba use sardI ho jAtI hai| isase vaha isa niSkarSa para pahuMcatA hai ki zIta meM sonA hI sardI hone kA kAraNa hai| yahAM hama dekhate haiM ki zIta meM sonA aura sardI ke hone meM kArya-kAraNa-sambandha kA honA anvaya vidhi ke AdhAra para kahA gayA hai| aba phira abhAvAtmaka udAharaNoM ko dekhate haiM to pAte haiM ki jaba vaha zIta meM nahIM sotA hai taba use sardI nahIM hotI hai| ina donoM (bhAvAtmaka evaM abhAvAtmaka) udAharaNoM ke AdhAra para vaha zIta meM sone ko sadI hone kA kAraNa mAnatA hai| isa taraha hama dekhate haiM ki jahAM anvaya-vidhi meM kevala bhAvAtmaka udAharaNa ko liyA jAtA hai aura vyatireka vidhi meM mAtra abhAvAtmaka udAharaNa ko kinta sammilita yA saMyukta anvaya-vyatireka vidhi meM bhAvAtmaka aura abhAvAtmaka donoM udAharaNoM ko dekhA jAtA hai| isake (saMyukta anvaya-vyatireka vidhi) ke nimnalikhita guNa haiM1. jisa prakAra anvaya vidhi nirIkSaNa pradhAna vidhi hai, usI prakAra yaha vidhi bhI nirIkSaNa pradhAna vidhi hai| hama jAnate haiM ki nirIkSaNa kA kSetra prayoga se bar3A hai| ataH saMyukta anvaya-vyatireka vidhi kA, jisakA sambandha nirIkSaNa se hai, kSetra bar3A hai| 2. anvaya-vidhi se prApta niSkarSa ko yaha vidhi adhika sabala banA detI hai| eka artha meM anvaya-vidhi ke niSkarSa kI jAMca isa vidhi ke dvArA hotI hai| yadi do ghaTanAe~ (eka pUrvavartI aura dUsarI anuvartI) barAbara sAtha pAI jAtI hai to anvaya vidhi ke anusAra unameM gayA hai| aba vikAraNa-sambandha kA honA ava 134

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kAraNa kArya sambandha hone kA saMketa milatA hai| aba yadi una donoM ghaTanAoM ke sAtha anupasthita hone ke abhAvAtmaka udAharaNa bhI milate haiM to anvaya vidhi se prApta pahale saMketa karIba-karIba puSTikRta (conformed) ho jAtA hai aura una donoM ghaTanAoM meM kAraNa-kArya sambandha hone kI saMbhAvanA bar3ha jAtI hai| yadyapi kAraNa-kArya sambandha phira bhI siddha nahIM ho jAtA hai, kintu aise sambandha kI saMbhAvanA bahata bar3ha jAtI hai| isa taraha yaha vidhi anvaya vidhi ke niSkarSa kI jAMca kara use sabala banA detI hai| 3. isa vidhi kA sabase bar3A guNa yaha hai ki yahAM bahukArya kA bhaya nahIM rahatA hai| 4. isa vidhi kA kAma hamAre vyAvahArika aura dainika jIvana meM bahuta hI rahatA hai| ataH sAdhAraNa loga isase phAyadA uThAte hue pAye jAte haiN| jaise koI AdamI do-tIna dinoM taka khAne ke samaya mAMsa ke do Tukar3e bhI jaba-jaba khA letA hai taba-taba use peTa darda hone lagatA hai| phira do-tIna dinoM taka mAMsa nahIM khAkara dekhatA hai, use taba peTa darda nahIM hotA hai| isase yaha spaSTa ho jAtA hai ki mAMsa khAnA hI peTa darda kA kAraNa hai. kyoMki eka ke rahane se dUsarA bhI rahatA hai aura usake nahIM rahane se dUsarA nahIM rahatA hai| isake avaguNa yA doSa 1. nirIkSaNa para AdhArita hone ke kAraNa isa vidhi meM nirIkSaNa kI bhUla ho sakatI hai| ho sakatA hai ki Avazyaka bAteM dekhane ko chUTa jaaeN| nirIkSaNa kI ghaTanA para hamArA niyaMtraNa nahIM rahatA hai| phalataH sUkSma tathyoM ke nahIM dekhane kI bhUla ho sakatI hai| 2. isa vidhi meM saha-pariNAmoM ko kAraNa-kArya mAna lene kI galatI ho sakatI hai| sahagAmI vicaraNa vidhi hama jAnate haiM ki pratyeka kArya kA koI na koI kAraNa hotA hai| cUMki binA kAraNa kArya kI utpatti sambhava nahIM hai, kyoMki kAraNa meM kArya ko utpanna karane kI zakti hai| hama yaha bhI jAnate haiM ki jisa kSetra meM ghaTanAoM ke parimANa kI mApa ho sakatI hai, vahAM anvaya vidhi aura vyatireka vidhi kA eka-dUsare rIti se prayoga hotA hai, jise hama sahagAmI vicaraNA vidhi kahate haiN| J.S. Mill ke 916GT "Whatever phenomenon on varies in any manner whenever another phenomenon varies in same particular manner, is either a cause or an effect of that phenomenon or is connected with it through some fact of causation."121 135

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ke parimANa kArya kA saMghaTanA kisI ghaTanA ke parimANa meM parivartana hone se yadi kisI dUsarI ghaTanA ke parimANa meM bhI kisI prakAra kA parivartana ho to una sabhI parivartita ghaTanAoM meM kAraNa-kArya kA sambandha hogaa| jaba amuka ghaTanAoM meM koI parivartana hotA hai aura phira yadi dUsarI ghaTanA meM usI taraha kA parivartana hotA hai, taba pahalI ghaTanA (jisameM parivartana huA thA), dUsarI ghaTanA (jisameM hI bAda meM parivartana hotA hai) kA kAraNa yA kArya hai yA donoM ke bIca kAraNatA kA sambandha hai| yadi hama Upara kI bAtoM kA vizleSaNa kareM to isameM nimnalikhita bAteM pAyeMge (i) do yA do se adhika udAharaNoM ko nirIkSaNa krnaa| (ii) una udAharaNoM meM kisI eka avasthA meM parivartana dekhanA tathA phira dUsarI avasthAoM ko dekhnaa| (iii) yaha avasthAoM kA parivartana eka dizA meM bhI ho sakatA hai aura viparIta dizA meM bhii| (iv) ghaTanA yA bar3hanA eka hI pariNAma meM hogaa| (v) isase parivartita hone vAlI avasthAoM ke bIca kArya-kAraNa sambandha kA honaa| arthAt isa vidhi meM jisa ghaTanA kI jAMca hotI hai, usake kucha ghaane yA bar3hane vAle udAharaNa liye jAte haiN| usa ghaTanA ke ghaTane yA bar3hane ke sAtha jaba kisI niyama se koI dUsarI ghaTanA ghaTatI yA bar3hatI hai to vahI usakA kAraNa siddha hotI hai| ise eka sAMketika udAharaNa dvArA isa prakAra spaSTa kara sakate haiMpUrvavartI anuvartI A BC a b c A BC a'bc ABC a b c pUrvavartI anuvartI ABC abc A' KF a'h v AYR a'lk Upara ke udAharaNa meM hama dekhate haiM ki jaba-jaba A AtA hai taba-taba a AtA hai, phira jaba A bar3hatA hai to bhI bar3hatA hai| jaba A ghaTatA hai to bhI ghaTatA hai| isase jAhira hotA hai ki A aura a meM kAryakAraNa sambandha hai| Upara ke donoM udAharaNoM se yaha spaSTa ho jAtA hai ki sahagAmIvicaraNA vidhi anvaya vidhi aura vyatireka vidhi kA eka vizeSa rUpa hai| AtA hai| vidhi a-Upara ke donoM hotA hai ki A aura bar3hatA hai| jaba 136

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jabaki udAharaNa kI sabhI avasthAeM bhinna hotI haiM aura ve udAharaNa kevala eka avasthA meM samAna hote haiM aura samAna avasthA meM paribhASA meM antara hotA hai| taba hama usa avasthA ko sahagAmI vicaraNA vidhi ko anvaya vidhi kA vizeSa rUpa mAnate haiM, jaisA ki pahale udAharaNa meM diyA gayA hai| lekina jaba do udAharaNoM meM eka avasthA ko chor3akara anya avasthA meM samAnatA hotI hai to yahAM nirakSaratA hI pradhAna hotA hai| kahane kA tAtparya hai ki jaba kevala eka hI avasthA meM bhinnatA hotI hai to usa sahagAmI vicaraNA vidhi ko hama vyatireka vidhi kA vizeSa rUpa mAnate haiN| jaisA ki dUsare udAharaNa meM diyA gayA hai| sahagAmI vicaraNA vidhi ko hama eka udAharaNa dvArA isa prakAra spaSTa kara sakate haiN| mAna leM ki hama eka bartana, jisameM bahuta kama havA hai| baratana meM ghaMTI bajAne para ghaMTI kI AvAja bahuta kama sunAI par3atI hai lekina jaba hama usa baratana meM havA kI mAtrA adhika kara dete haiM aura taba ghaMTI bajAte haiM to hama pAte haiM ki ghaMTIkI AvAja teja sunAI par3atI hai| isI prakAra jaba garIbI dhIre-dhIre bar3he aura usake sAtha-sAtha corI, DakaitI bhI dhIre-dhIre bar3he to hama corI, DakaitI bar3hanA garIbI kA kAraNa kheNge| isa taraha pulisa kI nigarAnI dhIre-dhIre adhika karane se corI DakaitI bhI usI anupAta meM kama ho jAye to hama kaheMge ki pulisa kI nigarAnI hI corI DakaitI nahIM hone kA kAraNa hai| isa taraha hama pAte haiM ki isa vidhi meM kAraNa aura kArya barAbara hotA hai| cUMki kAraNa jaba ghaTatA hai aura bar3hatA hai to kArya meM bhI usI anupAta meM ghaTanA yA bar3hanA hotA hai| jaba ghaTanA bar3hanA hotA hai, jaba ghaTanA ke parimANa se bar3hanA yA ghaTane se koI dUsarI ghaTanAoM meM koI parivartana na ho to hama usakA kAraNa nahIM mAna sakate haiN| kahane kA tAtparya hai ki jaba eka sAtha ghaTanAeM bilkula eka-sI rahatI haiM to use hama vyatireka vidhi kA rUpAntaraNa kahate haiN| lekina jaba sAtha hI ghaTanAeM bhinna ho jAtI haiM to use hama anvaya vidhi kA rUpAntaraNa kahate haiN| guNa-aba jahAM taka sahagAmI vicaraNA vidhi ke guNoM kA prazna hai, ve nimnalikhita haiM (i) jaba kabhI hamAre sAmane aisI samasyAe~ A jAtI haiM, jisakA kAraNa vyatireka vidhi ke dvArA nahIM nikAla pAte haiM to vaisI avasthA meM usa samasyA kA kAraNa nikAlane ke lie sahagAmI vicaraNA vidhi kI sahAyatA lete haiM, jaise-havA se, tApa se, zakti se, aNu se ityAdi aise padArtha haiM, jinakA bilkula abhAva honA sambhava nahIM hai| (ii) kArya-kAraNa sambandha kA patA isa vidhi meM hameM taba lagatA hai jaba kAraNa aura kArya kA rUpa asAdhAraNa rahatA hai, jaise-yadi koI manuSya bhoja meM 137

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adhika khA le aura vaha mara jAye to hama kaheMge ki bhojana kI adhika mAtrA hI usake marane kA kAraNa hai| (iii) jaba hama kisI kAraNa ko nizcita karate haiM to use nizcita karane se pahale prAkkapanA karanA par3atA hai aura yaha prAkkalapanA kA saMketa hameM sahagAmI vicaraNA vidhi se adhika milatA hai| (iv) jaba hameM kisI ke kAraNa ghaTanA kA patA vyatireka vidhi ke dvArA cala jAtA hai to kAraNa kA kitanA aMza phala ke kitane aMza ko paidA karatA hai, ise hameM jAnane ke lie sahagAmI vicaraNA vidhi kI sahAyatA lenI par3atI hai| (v) hama jAnate haiM ki isa vidhi kA vyavahAra sAmAjika kSetra se sugamatA se hotA hai, jaise- jitanI hI adhika saMkhyA meM manuSya janma leMge utanI hI saMkhyA meM mareMge bhii| doSa - aba jahAM taka isake doSa kA prazna hai, vaha nimnalikhita hai / (i) isa vidhi kA pahalA doSa yaha hai ki jahAM paribhASA meM bheda hotA hai, vahI isa vidhi kA prayoga ho sakatA hai| guNa ke ghaTane yA bar3hane se isakA sambandha nahIM hai| jaise - lAla raMga adhika lAla hone se dUsare raMga meM badala jAtA hai / (ii) hama jAnate haiM ki kisIniyama kI ghaTane yA bar3hane kI eka sImA hotI hai| usa sImA ke bAda ghaTane yA bar3hane kA niyama badala jAtA hai| jaise- jitanI garmI bar3hatI hai, utanA phailAva hotA hai aura jitanI ThaNDa hotI hai, utanA sikur3ana hotA hai / (iii) akasmAt kisI kAraNa se kisI ghaTanA kA parimANa ghaTane yA bar3hane lage to vahAM isa vidhi kA prayoga hIM hotA hai, jaise- kabhI-kabhI kAraNa kArya meM turanta pariNata nahIM ho pAtA hai / (iv) jaba kisI ghaTanA kA parimANa ghaTatA yA bar3hatA hai to ghjJaTanA kA guNa badalatA hai| aisI paristhiti meM isa vidhi kA prayoga nahIM ho sakatA hai| jaise- vAyu kI kampakampI se dhvani kI kitanI U~cAI hogI, isa vidhi dvArA nahIM calatA hai| (v) kabhI-kabhI do bAteM eka sAtha ghaTatI yA bar3hatI haiM lekina unameM kArya-kAraNa sambandha nahIM hotA hai, jaise- jAr3A aura rAta kA bar3hanA jitanI tejI se jAr3A bar3hatI hai| rAta bhI utanA hI tejI se bar3hI hotI hai| ataH isa vidhi ke dvArA siddha karanA hai ki jAr3A ke kAraNa rAta bar3I hotI hai galata hogI / avazeSa vidhi samuce Agamana tarkazAstra ke kSetra meM vaijJAnika Agamana kA eka bahuta bar3A sthAna hai| vaijJAnika Agamana kA kAma eka pUrNavyApI vAstavika vAkya kI sthApanA karanA hai| isake lie vaijJAnika Agamana ko prakRti - samarUpatA - niyama aura kArya-kAraNa- niyama se madada lenA par3atA hai| ataH isa dRSTikoNa se hama yaha bhI kaha sakate haiM ki kArya-kAraNa- niyama kI sthApanA karanA aura 138

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kAraNa-sambandha kA patA lagAnA bhI vaijJAnika Agamana kA uddezya rahatA hai| B.N. Roy 9661 # "Scientific Induction aims at the discovery and proof of a causal connection among phenomena [The experimental methods are devices by which causal connections are discovered and proved) with a view to establishing a general proposition." yAnI do vastuoM ke bIca kAraNa-sambandha ke patA lagAne ke lie Agamana tarkazAstra ke kSetra meM bahuta taraha kI rItiyAM batalAI gaI haiN| unhIM rItiyoM meM prayogAtmaka vidhiyAM bhI apanA alaga sthAna rakhatI haiN| ina vidhiyoM meM avazeSa vidhi anokhA sthAna rakhatI hai| mila ne isakI paribhASA dete hue batalAyA hai ki "Subduct from any given phenomenon such part as is known by privious induction to be the effect of certain antecedents, and the residue of the phenomenon is the effect of the remaining antecedents." arthAt agara dI huI ghaTanA meM se usa bhAga ko nikAla diyA jAe, jo pahale Agamana ke AdhAra para kucha pUrvavartI avasthAoM kA niSkarSa samajhA gayA hai, to ghaTanAoM kA avazeSa bhAga avazya hI avazeSa pUrvavartI avasthAoM kA kArya hogaa| isa vidhi ko avazeSa vidhi kahA jAtA hai| isa vidhi ko avazeSa-vidhi isalie kahA jAtA hai ki yahAM do mizrita yA jaTila ghaTanAoM ke avaziSTa aMza athota zeSAMza meM kAraNa-kArya kA sambandha batalAyA jAtA hai| uparyukta paribhASA kA vizleSaNa karane para isa vidhi meM nimnalikhita bAteM dekhane ko milatI haiM 1. yahAM hamAre sAmane eka saMyukta athavA jaTila kArya diyA rahatA hai| isake kucha bhAga kA kAraNa hameM pahale se jJAta rahatA hai aura taba kArya ke zeSa bhAga ke kAraNa kA patA lagAnA rahatA hai| yAnI usa zeSa aMza kA kAraNa jAnane ke lie avazeSa vidhi kI sahAyatA lI jAtI hai| dUsare zabdoM meM jaba aneka kAraNa milakara kArya ko utpanna karate haiM aura usake nirIkSaNa meM koI vizeSa kaThinAI A par3atI hai to vaha praNAlI zeSa bAtoM kI vyAkhyA karane meM sahAyaka hotI hai| 2. kArya kA jo aMza hameM pUrva se jJAta rahatA hai, use sampUrNa kArya se ghaTA dete haiN| 3. aba kArya ke zeSa bhAga tathA kAraNa ke zeSa bhAga ke bIca kAraNatA sambandha hone kA anumAna kiyA jAtA hai| yAnI kArya kA jo hissA baca jAtA hai, usake bAre meM yaha anumAna kiyA jAtA hai ki bace hue kAraNa ke aMza se paidA huA hogaa| udAharaNa ke lie eka dukAnadAra ke yahAM jaba hama ghI kharIdane jAte haiM taba vaha pahale hamAre bartana ko taula letA hai aura bAda meM ghI DAlakara usakI gaila bartana sahita karatA hai| usake bAda usa taula meM se bartana kI taula 139

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ko nikAla detA hai, jise bacA huA hissA ghI kA vAstavika taula batalA detA hai 1 ise eka sAMketika udAharaNa ke dvArA bhI spaSTa kiyA jA sakatA hai ABC...............abc BC..................be ............A is the cause of a (Because B is known to be the cause of b, and C is known to be the cause of c.) 124 vAstavika udAharaNa bartana + ghI = 20 kilo. bartana = 3 kilo. isalie ghI = 17 kilo. isI taraha mAna lIjie ki kisI bailagAr3I ko usa para caDhe hue gAr3IvAna aura rakhe hue vajana ke sAtha taulA jAtA hai| taulane para sabakI taula 30 mana AtI hai| isa 30 mana meM se baila gAr3I kA vajana 15 mana aura gAr3IvAna kI taula 2 mana pahale se jJAta hai / gaNanA ke dvArA gAr3I kA vajana + gAr3IvAna kI taula 15 + 2 = 17 mana A jAtI hai| isalie bacI huI cIja kI taula 30 17 = 13 mana hogii| isI taraha kI bAta Traka yA mAlagAr3I ke kisI khAsa Dibbe ke sAmAna ke sAtha ghaTatI hai / - isa taraha hama dekhate haiM ki isa vidhi kA rUpa nigamanAtmaka hai| pUrva anubhava yA Agamana ke dvArA kucha diye hue jJAna ke AdhAra para hama yahAM kucha niSkarSa nikAlate haiN| kucha ghaTanAoM kA kAraNa pahale se jJAta rahatA hai| isI ke AdhAra para zeSa ghaTanA kA kAraNa zeSa pUrvavartI ko samajhA jAtA hai| isa prakAra isa vidhi meM Agamana kI apekSA nigamana kA adhika prayoga hotA hai| yaha vidhi AviSkAra kI vidhi hai, na ki pramANa kI vidhi / mila kI taraha melona ne bhI isa vidhi kI mahattA ko svIkAra kiyA hai kintu inhoMne (melona ne) isa vidhi ke rUpa ko mila se thor3A bhinna kara diyA hai| do ghaTanAoM ke avazeSa aMzoM ko sambaddha karane ke bajAya melona kA kahanA hai ki yadi kisI mizrita yA jaTila ghaTanA ke kucha aMzoM kA kAraNa ajJAta rahe to vaise aMza yA aMzoM kA kAraNa DhUMDha nikAlanA par3atA hai| mAna leM ki sampUrNa kArya sammizraNa abcx hai aura kAraNa - saMyoga mAtra ABC jJAta hai, jisameM abc kA ABC kAraNa hai / phalataH ABC kAraNa saMyoga se kArya sammizraNa se x mAtra kI vyAkhyA nahIM ho pAtI hai| prazna uThatA hai kix kA kAraNa kyA hai? aisI sthiti meM x ke ajJAta kAraNa ko DhUMDhanA par3atA hai| vijJAna meM aise avazeSa kArya ke ajJAta kAraNa 140

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ko bahudhA khojanA par3atA hai| isalie isa vidhi ko khoja yA anveSaNa athavA AviSkAra kI vidhi kahate haiN| jahAM taka isakI (avazeSa vidhi kI) vizeSatAoM (guNoM) kA prazna hai, ve nimnalikhita haiM 1. isa vidhi kA prayoga vahIM saMbhava hotA hai, jahAM ghaTanA kI AMzika vyAkhyA huI rahatI hai| yAnI isa vidhi kA upayoga vahAM hotA hai, jahAM mizrita ghaTanA ke adhika bhAga jJAta ho jAte haiM aura isakA choTA bhAga ajJAta rahatA hai| isa choTe bhAga kI jAnakArI ke lie isa vidhi kI sahAyatA lI jAtI hai| 2. yaha vidhi nirIkSaNa pradhAna na hokara nigamana yA gaNanA pradhAna vidhi mAnI jAtI hai| 3. yaha vidhi vyatireka vidhi kA eka vizeSa rUpa mAnI jAtI hai| B.N. Roy ke zabdoM meM, "The method of Residues may be regarded a special modfication of the method of difference, because, the principle underlying both these methods are the same, viz., if there are two instances." yaha vidhi huta sarala evaM AsAna hai| yaha sAdhAraNa jJAna para AdhArita hai| ataH isakA prayoga hama apane vyAvahArika jIvana meM hamezA karate rahate haiN| isake atirikta isakA upayoga rAjanIti, arthazAstra, auSadhizAstra ityAdi kSetroM meM bhI hotA hai| vaijJAnika anusaMdhAnoM meM yaha vidhi lAbhadAyaka siddha hotI hai| jaTila samasyAoM meM se kucha aMza kA jJAna prApta kara lene para zeSa ke samAdhAna karane meM yaha vidhi kAphI sahAyaka hai| zeSa samasyAoM ke kAraNa kA saMketa isa vidhi se mila jAtA hai| isa saMketa ko lekara Age bar3hA jAtA hai aura isake pariNAmasvarUpa kabhI-kabhI kaI bar3e vaijJAnika anusaMdhAna meM saphalatA hAsila kI jAtI rahI hai| harazela ne to vaijJAnika unnati meM isa vidhi ko pramukha mAnA hai| inhoMne yaha svIkAra kiyA hai ki vijJAna ke bahuta bar3e-bar3e anusaMdhAna isa vidhi ke dvArA hI saMbhava ho sake haiN| nepacyUna graha ko isa vidhi kI sahAyatA se hI DhUMDha nikAlA gayA hai| itanA hI nahIM isase yaha bhI patA lagAyA gayA hai ki isa graha ke prabhAva se yurenasa kA rAstA kucha badala jAtA hai| Argana gaisa kA patA bhI isI vidhi se lagA hai| aba jahAM taka isake doSa kA prazna hai, ve nimnalikhita haiM (ka) isa praNAlI ke dvArA kAraNa siddha nahIM hotA balki kAraNa kA saMketa milatA hai| kintu kAraNa ke saMketa milane para usakI parIkSA kI AvazyakatA banI rahatI hai| 141

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hA (kha) yaha praNAlI nigamanAtmaka hai| pUrva anubhava se isameM phala kA anumAna kiyA jAtA hai| yaha jJAta rahane para ki kha kA kAraNa ka hai, gha kA ga aura jha kA ja nigamana rIti se niSkarSa nikalatA hai ki 'ka' 'gha' kA kAraNa hogaa| ataH isakA upayoga Agamana meM karanA ucita nahIM hai| (ga) isa vidhi kA prayoga sarvatra saMbhava nahIM hai| sarala kAryoM meM isa vidhi ko lAgU nahIM kiyA jA sktaa| (gha) yaha vidhi svataMtra nahIM hai| yAnI isa vidhi ko svataMtra vidhi nahIM kahA jA sakatA hai| isakI upayogitA taba taka hai, jaba taka jAMca kI jAne vAlI ghaTanA ke kucha aMzoM ke kAraNa kA jJAna hameM pahale se hI ho| ghaTanA se pUrNarUpeNa anabhijJa rahane para yaha vidhi sahAyatA nahIM de sakatI hai| (Ga) isa vidhi kA sambandha pariNAma-viSayaka khojoM se rahatA hai. na ki guNa sambandhI khojoM se| (ca) kucha tArkikoM ne ise vyatireka vidhi kA hI eka vizeSa rUpa mAnA hai| isalie vyatireka vidhi ke doSoM se yaha vidhi bhI mukta nahIM hai| vastutaH isa vidhi meM nirAkaraNa kA kArya adhikatara vicAra ke hI kSetra meM hotA hai, parIkSA ke lie nhiiN| ataH yaha vidhi parIkSA ke lie bahuta upayogI siddha nahIM ho pAtI hai| 142

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adhyAya-23 prAkkalpanA athavA pUrvakalpanA

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kisI viSaya kA nizcita jJAna prApta karane ke pUrva jo aTakala yA andAja lagAyA jAtA hai athavA anumAna kiyA jAtA hai, vahIM prAkkalpanA kahalAtA hai| je.esa. mila ne isakI paribhASA dete hue kahA hai ki-"An hypothesis is any supposition which are make (either without actual evidence, or on evidence ovowedly insuficient) in order to undeavour to deduce from it conclusion in accordance with facts which are known to be real; under the idea that if the conclusion to which the hypothesis leads are known truths, the hypothesis itself must be, or at least is likely to be true."120 kaoNphe ne bhI isakI saMkSipta kintu upayukta paribhASA dete hue kahA hai ki "An hypothesis is an attempt at explanation : a provisional supposition made in order to explain scientifically some fact or phenomenon." athota kalpanA vyAkhyA karane kA prayatna haiN| yaha eka kAma calAU aTakala yA andAja hai, jo kisI ghaTanA kI vaijJAnika vyAkhyA ke lie lagAyA jAtA hai| ___ uparyukta paribhASA kA vizleSaNa karane para nimnalikhita bAteM dekhane ko milatI haiM (ka) jaba koI ghaTanA ghaTatI hai aura hama usakI vyAkhyA karanA cAhate haiM to usa samaya kalpanA kI AvazyakatA hotI hai| ghaTanA kI vyAkhyA kA artha usakA kAraNa jAnanA hai| kisI ghaTanA kI vyAkhyA taba ho jAtI hai, taba hama usakA kAraNa jAna lete haiN| (kha) kisI ghaTanA ke vAstavika kAraNa kA tatkAla patA nahIM calatA hai| isake lie pahale sUjha ke bala para kisI kAraNa kA aTakala yA andAja lAganA par3atA hai| ghaTanA ko dekhane se kAraNa kA andAja milane lagatA hai aura jisameM hamArA adhika vizvAsa hotA hai, usako taba taka ke lie kAraNa mAna lete haiN| jaba taka kalpanA satya pramANita nahIM ho jAtI hai, taba taka kAmacalAU kalpanA se kAma calAnA par3atA hai| (ga) ghaTanA kI vyAkhyA do DhaMga se kI jA sakatI hai-(1) sAdhAraNa DhaMga se, (2) vaijJAnika DhaMga se| jaba koI ghaTanA ghaTatI hai to eka sAdhAraNa AdamI jisa DhaMga se usakI vyAkhyA karatA hai, eka vaijJAnika usa DhaMga se usakI vyAkhyA nahIM karatA hai| eka sAdhAraNa AdamI varSA nahIM hone kA kAraNa bhagavAna indra ke prakopa ko mAnatA hai| vaijJAnika indra ke prakopa ko nahIM balki prAkRtika paristhitiyoM ko varSA nahIM hone kA kAraNa mAnatA hai| isalie kisI vaijJAnika kI kalpanA eka sAdhAraNa AdamI kI kalpanA se bhinna ho sakatI hai| tarkazAstriyoM ne usI kalpanA ko mAnyatA dI hai, jo kisI ghaTanA kI vyAkhyA vaijJAnika tarIke se saMbhava ho| vaijJAnika DhaMga se ghaTanA kI vyAkhyA karane 144

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ke lie kalpanA ko yathArtha yA nyAyasaMgata honA par3atA hai| kevala yathArtha yA nyAyasaMgata kalpanA kI ghaTanA kI vyAkhyA vaijJAnika DhaMga se kara sakatI hai| yathArtha athavA nyAyasaMgata hone ke lie kalpanA ko kucha Avazyaka zartoM kA pAlana karanA par3atA hai| yadi koI kalpanA ina zartoM ke mutAbika hotI hai to use yathArtha yA nyAyasaMgata kahA jAtA hai| yAnI tArkika dRSTikoNa se vahI kalpanA yathArtha hotI hai, jo nimnalikhita zartoM ke anusAra hotI hai 1. yathArtha kalpanA ko uTapaTAMga, aspaSTa aura AtmavirodhI nahIM hokara nizcita aura vicAraNIya honA caahie| yadi hama aisA kahate haiM ki maleriyA jvara kA kAraNa yA to enophilIja macchara kA daMza (kATanA) hai yA gande pAnI kA pInA hai to yahAM hama koI bAta spaSTa rUpa se nahIM kahate haiN| isa taraha kI prAkkalpanA ke AdhAra para hama koI jAMca Arambha nahIM kara sakate haiN| yathArtha kalpanA ko anizcita nahIM hokara nizcita honA caahie| corI hone para yadi hama kalpanA kareM ki naukara ne yA Agantuka ne corI kI hai to hamArI kalpanA anizcita hogii| ise sandigdha, uTapaTAMga evaM aspaSTa bhI nahIM honA caahie| 2. ise saMgata evaM parIkSA ke yogya honA caahie| (A Scientific hypothesis must be verifiable.)127 kisI kalpanA ko siddha karane ke lie parIkSA kA jAMca jarUrI hai kyoMki parIkSA ke bAda hI pUrva kalpanA kI satyatA jAnI jA sakatI hai| parIkSA do taraha kI hotI hai-pratyakSa aura apratyakSa / pratyakSa parIkSA nirIkSaNa aura prayoga ke dvArA pUrI hotI hai| apratyakSa parIkSA bhI do taraha kI hotI hai-nigamanAtmaka aura aagmnaatmk| yathArtha kalpanA ko sAdhAraNataH pUrvasthApita satyoM ke viruddha nahIM honA caahie| (A hypothesis, when well-established, becomes a theory and a theory when accepted as treated as a fact.) yAnI yathArtha kalpanA ko pUrvasthApita satyoM se mela honA caahie| jo kalpanA pahale se pramANita satyoM ke viruddha jAtI hai, usake nirAdhAra hone kI saMbhAvanA adhika hotI hai| jaise yaha pramANita ho cukA hai ki pRthvI meM AkarSaNa zakti hai, phira bhI yadi koI bailUna ko Upara ur3ate hue dekhakara kalpanA kare ki "bailUna isalie Upara jAtA hai kyoMki pRthvI kI AkarSaNa zakti isa para kAma nahIM karatI hai to usakI yaha kalpanA pUrvasthApita satya ke viruddha hogii| hAlAMki koparanikasa ne isa pUrvasthApita satya ke viruddha kalpanA kI ki sabhI graha sUrya kI cAroM ora parikramA karate haiN| bAda meM yaha kalpanA satya bhI siddha ho gii| isa taraha pUrvasthApita satya ke 145

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viruddha hama kalpanA kara sakate haiM, kintu vaha tabhI kara sakate haiM jaba aisA karane ke lie hameM atyadhika pramANa milate hoM aura ve pramANa tarkayukta hoN| ataH sAmAnyataH hama pUrvasthApita niyamoM yA satyoM ke viruddha kalpanA nahIM kara sakate / 4. yathArtha kalpanA ko vAstavikatA para AdhArita honA cAhie aura isakA viSaya eka vAstavika kAraNa honA cAhie (A hypothesis should be based on facts and it should have for its object a real cause or vera causa.) yAnI yathArtha kalpanA ko tathya para AdhArata honA caahie| isako nyUTana ke anusAra vera causa honA caahie| Vera causa kA artha sahI yA saccA kAraNa hotA hai| vastutaH isakA artha vaha kAraNa hai, jisase ghaTanA ke ghaTane kI saMbhAvanA ho| isIliye batalAyA gayA hai ki "A cause which may reasonably be believed to be existing and whose existence, therefore, does not involve self-contradiction" arthAt satya kAraNa usa kAraNa ko kahate haiM, jo hamAre vicAra meM virodha utpanna na kare, yAnI jo aisA ho ki usI ke dvArA hama yaha soca sakeM ki vaha ghaTanA vyavasthita pUrNatA kA eka aMza hai| 5. kisI kAraNa ke sambandha meM AvazyakatA se adhika prAkkalpanA karanA ucita nahIM hai| 6. jaTila prAkkalpanA banAne se yaha acchA hai ki sarala kalpanA kI jaae| vaijJAnikoM kA aisA vizvAsa hai ki vyAkhyA kucha hI sAdhAraNa siddhAntoM se ho sakatI hai| yadyapi sAdhAraNa prAkkalpanA se ghaTanA kI vyAkhyA spaSTa rUpa se ho sakatI hai, phira bhI satya kI avahelanA kara sAdhAraNa kalpanA ko prazraya nahIM denA cAhie / yadi jaTila kalpanA se hI satya kA anveSaNa ho sake to usI ko apanAnA acchA hotA hai| jahAM taka isake prakAra kA prazna hai, ye tIna prakAra kI hotI haiM(ka) kartA saMbaMdhI, (kha) paristhiti saMbaMdhI evaM (ga) vidhi athavA tarIkA saMbaMdhI klpnaa| (ka) karttA saMbaMdhI kalpanA- jaba kisI ghaTanA kI paristhiti (collocation) aura vidhi kA jJAna ho, kintu isake katrtA kI jAnakArI na ho to karttA kA patA calAne ke lie jo kalpanA kI jAtI hai to use karttA saMbaMdhI kalpanA kahA jAtA hai| udAharaNa ke lie mAna leM, kisI kamare kA tAlA tor3akara usake andara ke sabhI sAmAna gAyaba (guma) kara diye gye| yahAM para hameM jJAta hai ki tAlA tor3akara corI kI gaI hai| isakI bhI jAnakArI hai ki corI karane ke vakta (samaya) koI bhI Asa - pAsa athavA idhara-udhara ( agala-bagala ) nahIM thA, vAtAvaraNa bilkula sunasAna thA / yaha ghaTanA kI paristhiti hai| hameM yaha 146

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mAlUma nahIM hai ki corI karane vAlA kauna hai? corI karane vAle ke viSaya meM jo kalpanA karate haiM, usa hI kartA saMbaMdhI kalpanA kahA jAtA hai| nepacyUna nAmaka graha kA patA isI taraha kI kalpanA se calA hai| nepacyUna kI jAnakArI prApta karane se pUrva vaijJAnikoM ko isa bAta kA jJAna thA ki hareka nakSatra meM AkarSaka zakti hai| niyamAnusAra pratyeka nakSatra apane nizcita kakSa para ghUmatA hai| para varuNa apane nizcita kakSa se kucha haTakara ghUmatA hai| vaijJAnikoM ne socA ki kisI ajJAta graha ke calate hI varuNa apane nizcita kakSa se kucha haTakara ghUmatA hai| Age calakara yaha kalpanA siddha huI aura vaha ajJAta graha nepacyuna hI thaa| ataH nepacyuna kA patA kartA sambandhI kalpanA ke kAraNa hI calA hai| (kha) paristhiti sambandhI kalpanA-uttejaka hI kartA hotA hai| kintu sirpha uttejaka se hI kArya sampanna nahIM ho sakatA hai| kArya hone meM sAmagrI kI bhI jarUrata hai| yaha eka paristhiti hai, jisa paristhiti meM uttejaka kArya sampanna karatA hai| udAharaNa ke lie mAna liyA jAe ki kisI ghara meM Aga laga gaI ho aura aba yadi yaha kahA jAe ki diyAsalAI jalAne se Aga laga gaI to yathArtha nahIM khlaaegaa| ghara jalane ke lie diyAsalAI ke atirikta sakhI lakaDI kA honA, pAnI kA abhAva, rAta kA samaya, havA kA tejI se bahanA ityAdi kA honA Avazyaka hai| isI paristhiti ko sAmagrI kahate haiM aura isake dvArA patA lagAnA paristhiti saMbaMdhI kalpanA kahalAtA hai| (ga) vidhi saMbaMdhI kalpanA kabhI-kabhI ghaTanA ke kartA aura usakI paristhiti ke viSaya meM hameM jJAna rahatA hai, kintu yaha jJAta nahIM rahatA hai ki kisa vidhi yA niyama ke dvArA ghaTanA ghaTI hai to kAraNakA patA nahIM cala pAtA hai kintu jaba vidhi kA patA calatA hai aura usa vidhi ke dvArA andAja lagAte haiM to hama use vidhi saMbaMdhI kalpanA kahate haiN| dUsare dRSTikoNa se ise sAdhAraNa aura vaijJAnika kalpanA meM bAMTate haiN| vaijJAnika kalpanA satyAnveSaNa meM ahama bhUmikA adA karatI rahI hai| 147

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adhyAya-24 zikSA kA aucitya aura zikSA kA prasAra

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bhArata para pUrNa Adhipatya jamAne hetu aMgrejoM ne sAmAnya zikSA ke atirikta vibhinna prakAra kI prAvidhika zikSA aura viziSTa vyAvasAyika zikSA dene ke lie vidyAlayoM kA nirmANa kiyaa| maikAle kI zikSA paddhati ko lAgU karane kI koziza kI gii| isa pAzcAtya zikSA ke prabhAva se eka aise viziSTa varga kI utpatti ho gaI aura ve viziSTa loga, jisane rASTrIya zikSA kI ora dhyAna diyA / yaha varga zikSA ke mahattva ko bhalI prakAra jAnatA thA isameM dezamukha cipalUNakara Agarakara, maganabhAI, karmacanda karve, lokamAna bAlagaMgAdhara tilaka, gokhale, mAlavIyajI, gAMdhIjI evaM neharUjI jaise mahApuruSoM ne rASTrIya zikSA vyavasthA kI ora vizeSa dhyAna diyaa| rAjA rAmamohana rAya dvArA sthApita brahma samAja, dayAnanda sarasvatI dvArA nirmita Arya samAja, svAmI vivekAnanda ke dvArA rAmakRSNa mizana aura alIgar3ha Andolana ne zikSA ko protsAhita kiyaa| gopAla kRSNa gokhale kA kahanA thA ki deza kI tatkAlIna dazA meM pAzcAtya zikSA kA sabase bar3A kArya bhAratIya janamAnasa ko purAne jIrNa-zIrNa vicAroM kI dAsatA se mukta karanA aura usameM pAzcAtya jIvana caritra aura cintana ke sarvottama tattvoM se anuprANita karanA thaa| agara bhAratIyoM ne pAzcAtya zikSA kA bahiSkAra kiyA to vaha eka bhayaMkara bhUla siddha ho sakatI hai| neharUjI Adi ne bhI isa bAta kI sampuSTi kI hai ye mahAna udAravAdI netA vyAvahArika AdarzavAdI aura samAja sudhAraka evaM rAjanItika guru ke rUpa meM jAne jAte the| uparyukta vicArakoM ke viruddha ruDayArDa kipaliMga kA kahanA thA ki pUrva pUrva hai aura pazcima pazcima hai tathA ye donoM kabhI bhI nahIM mila sakate haiM kintu vAstavikatA kucha aura hI hai| Aja saMsAra meM lagabhaga saba kahIM pramukha vicAraka pUrva aura pazcima ke milana kI bAta kara rahe haiN| isa dRSTi se samakAlIna bhAratIya cintana meM zrI aravinda ghoSa, ravIndranAtha Taigora aura mahAtmA gAMdhI bhAratIya paramparA athavA pUrva ke pratinidhi haiM jabaki javAharalAla neharu, mAnavendra nAtha rAya, rAhula sAMkRtyAyana Adi ko pAzcAtya paramparA kA pratinidhi kahA jA sakatA hai| vastutaH samakAlIna bhAratIya cintana meM navya vedAntI aura prakRtivAdI athavA bhautikavAdI donoM hI vicAradhArAoM kA apanA mahattva hai| uparyukta donoM vicAroM ke milana meM pUrva aura pazcima kA milana hai| isake samanvaya meM darzana aura vijJAna, adhyAtmavAda aura bhautikavAda, paramparAvAda aura svataMtra cintana, prajJA aura buddhi, Atma-niyaMtraNa aura svataMtratA kA samanvaya hotA hai| DaoN. rAdhAkRSNan ne bhAratIya darzana ke prathama bhAga kI prastAvanA meM ThIka hI likhA hai ki "yadi bAhya kaThinAiyoM ko dUra karake unase Upara uThA jAe to hama anubhava kareMge ki mAnavIya hRdaya kI dhar3akana meM mAnavatA ke nAte koI bheda nahIM arthAt vaha na bhAratIya hai aura na yUropIya / " 129 jaba bhI dharma ne eka jar3amatavAda kA rUpa dhAraNa karane kI pravRtti dikhAI to aneka AdhyAtmika punarutthAna aura dArzanika 149

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pratikriyAeM utpanna huI aura upalabdha vizvAsa kasauTI para kase gaye, asatya kA khaNDana kara satya kI saMsthApanA kI gaI hai| samakAlIna bhAratIya cintakoM kI sAMskRtika cetanA evaM rAjanaitika vicAra usI ajastra cintanadhArA kA aMga hai, jo vedoM se Arambha hokara Age zrI aravinda, ravIndranAtha ThAkura aura mahAtmA gAMdhI jI ke vicAroM meM dikhalAI par3atI hai| kintu isa paramparAgata ajastra dhArA ke sAtha-sAtha samakAlIna bhAratIya rAjanaitika cintana meM eka mAnavavAdI pravRtti pAzcAtya prakRtivAdI mAnavavAda kA pariNAma hai| isa dhArA kI pramukha rAjanaitika vicAradhArAe~ haiN| mAnavendranAtha rAya kA nava mAnavatAvAda evaM javAharalAla neharu kA prakRtivAdI mAnavavAda isake jvalanta udAharaNa haiN| jahAM haoNbsa ne manuSya ko janma se krUra, hiMsaka, duSTa aura svArthI mAnA hai, vahAM laoNka ke anusAra manuSya zAMtipriya aura vivekI hotA hai| rUso ke anusAra manuSya svabhAva se sarala, bhadra, svataMtra aura acchA hotA hai| isa taraha hama dekhate haiM ki tInoM vicArakoM meM prAkRtika avasthA ko lekara matAntara hai| aisA matAntara isalie hai ki inheM prakRti kA samucita anubhava nahIM hai| janma se vyakti meM yadi saralatA evaM zAMtipriyatA hai to nizcaya hI usameM bacapana se hI sato guNa kI vRddhi ho rahI hogI aura usameM tamoguNa evaM rajoguNa bilkula niyaMtrita hoNge| phira yadi janma se hI koI baccA jhagar3AlU, krUra evaM svArthI hai to usameM tamoguNa kI pradhAnatA hai aura usakA bhojana arthAt AhAra aura vihAra bhI satoguNI se bhinna rahA hogaa| zrImadbhagavadgItA meM tInoM pravRtti ke lie tIna taraha ke bhojana karane kI pravRtti kI carcA kI gaI hai aura usI prakAra unakI icchAeM evaM AkAMkSAeM banatI rahatI haiN| sAMkhya darzana ke praNetA kapila evaM zrImadbhagavadgItA meM zrIkRSNa ne bhI isa bAta kI sampuSTi kI hai| tejaH kSamA dhRtiH zaucamadroho nAti maanitaa| bhavanta sampadaM daivImannijAtasya bhaart|| arthAt ye saba daivI guNa sampanna vyakti ke lakSaNa haiM aura inameM satva guNa kI pradhAnatA rahatI hai aura phira jisameM tamoguNa kI pradhAnatA rahatI hai, unake lie kahA gayA hai-"dambho darpo'bhimAnazca krodhaH pAruSyameva c| ajJAnaM cAbhijAtasya pArtha sampadamAsurIm" | 130 aise tamoguNa se sampanna evaM savvaguNa se vipanna vyaktiyoM kA hI kahanA hai ki "asau mayA hataH zatrurhaniSye caapraanpi| Izvaro'hamahaM bhogIsiddho'haM blvaansukhii|| (That enemy has been slain by me and I shall kill those others too. I am the lord of all, the injoyer of all power, I am endowed with all supernatural powers, and am mighty and happy.)" itanA hI nahIM Age yaha bhI batAyA gayA hai ki aise vyaktiyoM kA kahanA hai ki maiMne itanA dhana ekatra kiyA aura adhika ekatra kruuNgaa| itane kI hatyA kara cukA hUM aura Age bhI kruuNgaa| Aja amaka vyakti, parivAra aura Age bhI kruuNgaa| Aja amuka vyakti, parivAra aura rASTra ko apane adhIna kara cukA hUM 150

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aura anya ko bhI adhIna kruuNgaa| aise hI vyaktiyoM ko niyaMtrita karane ke lie rAmadhArIsiMha dinakara ne kahA hai ki mArksa se Dare hue vyaktiyoM, athavA samAja se kaha do ki aise sAMsArika vyakti athavA saMnyAsI ke lie agara mArksa duzmana haiM to samajha lenA cAhie ki usake lie gAMdhI bhI (unakA) caukIdAra nahIM bana sakate haiN| yahAM gAMdhI kI bAta hI nahIM balki aThAraha purANoM kI mAnyatA hai ki paropakAra hI puNya kArya hai aura dUsare ko pIr3A pahuMcAnA hI pApa hai| zrImadbhagavadgItA meM bhI sarvabhUta hite ratAH kI zikSA dI gaI hai| uparyukta vivecanoM se spaSTa ho jAtA hai ki sAmAjika yA sAMskRtika vicAraka apane yuga meM darpaNa kA pratibimba hote haiN| ve samAja meM Ane vAle saMkaTa aura khatare kA purvAnumAna yA bhaviSyavANI bhI karate haiN| isI kAraNa ve yugadraSTA yA vicAraka bhI kahalAte haiN| AdikAla se lekara Aja taka ke sabhI vicArakoM kI adhyayana paddhatiyAM bhinna-bhinna rahI haiM, niSkarSa bhI pRthak-pRthak rahe haiM, phira bhI sabane milate-julate samAja, kula yA vaMza athavA pArTiyoM para apane vicAroM ko kendrita kiyA hai| prAcIna kAla meM devatA ke guru bRhaspati ne batalAyA hai ki "daNDanIti se zUnya putra bhI eka zatru hai| aise zikSaka ke upadezoM athavA zikSAoM kI ora dhyAna nahIM denA cAhie, jinako daNDanIti kA jJAna nahIM hai|" bRhaspati ke uparyukta vicAra kauTilya ke arthazAstra athavA nItidarpaNa meM varNita vicAroM se mela na khAkara zukra ke vicAroM se milate-julate haiN| rAjanIti kA praveza manuSya ke sampUrNa jIvana meM honA caahie| isa jJAna ke kAraNa hI koI vyakti sammAna tathA prema kA pAtra hotA hai| bRhaspati ke anusAra daNDanIti kI sthiti tathA usakA adhyayana bhUta, vartamAna tathA bhaviSya meM meM cAroM varga kI santAnoM ko karanA caahie| vizva ko cAra kAla cakroM (time cycles) meM vibhAjita karate hae unakA kahanA hai ki kRta yuga meM manuSya vidvAna tathA daNDa nIti ke jJAna se paricita hote haiM, tretAyuga ke vyakti yA samAja sakriya tathA nIti meM kazala hote haiM. jaise ragha. dilIpa, harizcandra, rAjArAma Adi isake jvalanta udAharaNa haiN| dvApara yuga ke samAja athavA vyakti tantra ke guruoM kA anusaraNa karate haiM tathA nIti ke jJAtA rahe haiM, jaise-kRSNa, balarAma, yudhiSThira, arjuna Adi kaliyuga ke vyaktiyoM ko jJAna tathA kriyA ke kSetra meM daNDanIti kA jJAna prApta hai| isake bAda ke manuSya jIvana tathA vezabhUSA ityAdi meM virodhI niyamoM kA pAlana karane vAle daNDanIti ke jJAna se zUnya hote haiN| jo vyakti daNDanIti ke jJAna se svayaM ko vaMcita rakhatA hai, vaha agni kIjvAlA meM usI prakAra praveza karatA hai, jisa prakAra eka pataMgA svayaM ko mUrkhatAvaza lau meM naSTa kara letA hai| zrImadbhagavadgItA meM bhI isa bAta kI sampuSTi kI gaI hai| bRhaspati ke anusAra daNDanIti ke prabhAva se pavitra sUrya, pratApI rAjA, vAyu, devatA tathA anya nakSatroM kA sthAyitva banA huA hai| isa nIti kA mukhya dhyeya dharma, dhana tathA Ananda prApta karanA hai| manu se pUrva bhI nAnA prakAra ke purANa athavA patha the kintu unameM paraspara virodha thaa| kisI eka mata kI sarvamAnyatA 151

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nahIM thI / vicAroM kI arAjakatA ke bIca dharma evaM anuzAsana ke bala para jIvana cakra pravartita karane kA zreya sarvaprathama manu ko hai| nyAya ke mAmaloM meM aise vyaktiyoM se parAmarza nahIM kiyA jAnA cAhie, jinako sthAnIya rIti-rivAjoM kA jJAna na ho| zukra ke anusAra nItizAstra sAmAjika sAvayava kA khAdya padArtha hai, usakI zikSAe~ mAnava samAja meM rakta saMcAra karatI haiM tathA mAnava samAja ke vikAsa meM sahayoga detI hai jisa taraha bhojana bhautika jIvana kI prAraMbhika AvazyakatAoM kI pUrti karatA hai, usI taraha nItizAstra sAmAjika evaM sAMskRtika jIvana kI maulika AvazyakatAoM kI pUrti karatA hai / inake anusAra rAjya ke sAta aMga haiM- prabhu (rAjA) mantrI sAthI koSa, kSetra, durga tathA senA / zukrAcArya ne ina aMgoM kI tulanA mAnava zarIra ke aMgoM se kI hai| auzanasa sampradAya ne daNDanIti ko hI ekamAtra astitvavAna batalAyA hai| kintu kauTilya ne dharma-artha ke yathArtha svarUpa kI zikSA athavA jJAna prApta karavAne ke lie AnvIkSikI, trayI vArtA aura daNDanIti- ina cAra prakAra kI vidyAoM ko anivArya tathA upayogI mAnA hai / jJAna ke anurUpa manu ne daNDa kA vidhAna karate hue batalAyA hai ki corI ke guNa tathA doSa ko jAnane vAle zUdra ke corI karane para corI ke viSaya se ATha gunA daNDa milanA caahie| isI taraha vaizya ko solaha gunA, kSatriya ko battIsa gunA evaM brAhmaNa ko causaTha gunA daNDa denA cAhie kyoMki vaha usI corI ke guNa aura doSa ko jAnatA hai / bhAratIya sAmAjika saMsthAeM jo atyanta prAcIna kAla meM thIM, ve Aja bhI haiM, unake AdhAra - tattva meM kisI prakAra kA mUlabhUta parivartana nahIM AyA hai, unakI akSuNNatA pUrvavata banI huI hai| yadyapi isa bIca samaya - samaya para anekAneka videziyoM ke abhiyAna hue, jinhoMne deza ko bAra-bAra padAkrAnta aura azAnta kiyA tathA apanI zakti aura krUratA ke bala para sthAnIya saMgaThanoM ko tor3ane kA sabala prayAsa bhI kiyA hai| inameM pArasI, yUnAnI yUnAnI-bAkhtI, zaka, pahanva, kuSANa, hUNa aura musalamAna jaisI videzI jAtiyAM mukhya haiN| inhoMne isakI mUla saMskRti evaM isakI virAsata ko miTAne kI ceSTA kI hai kintu bhAratavAsiyoM ne dRr3hatApUrvaka usakA sAmanA kiyA tathA apanA sthAyitva banAe rakhA hai| veda to jJAna svarUpa hI hai| usase brAhmaNa grantha evaM upaniSad kA Agamana huaa| phira vedAMga kI racanA vedoM ke artha aura viSaya ko samajhane ke lie kI gaI thii| kucha vicArakoM ke anusAra brAhmaNa grantha aura upaniSad hI isake lie paryApta haiM kintu kucha kA kahanA hai ki veda ke artha aura viSaya kI vistRta jAnakArI ke lie vedAMga atyanta Avazyaka sAmagriyoM ko upalabdha karAtA rahA hai| vedAMga kIsaMkhyA chaH batalAI jAtI haiM- zikSA, vyAkaraNa, nirukta, chanda, jyotiSa aura kalpa (sUtra sAhitya) / 152

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vedoM ke zuddha uccAraNa aura pATha ke lie zikSA sAhitya kA nirmANa huA, bhASA ko vaijJAnika zailI pradAna karane ke lie vyAkaraNa kI vyavasthA kI gii| isake mukhya evaM prabhAvazAlI cintaka ko pANini ke nAma se jAnA jAtA hai / tIsarI sadI I. pUrva meM kAvyAyana ne pANini ke sUtroM ke AdhAra para vartikA kA praNayana kiyA / kalpasUtra sAhitya ke tIna bhAga haiM autasUtra gRhyasUtra evaM dharmasUtra | zrautasUtroM meM vaidika yugIna yajJoM aura vargIkaraNa kA samAveza hai| gRhayasUtroM meM gArhasthiyaka saMskAra, anuSThAna, AcAra-vicAra aura karmakANDa kA varNana hai tathA dharmasUtroM meM dhArmika niyamoM, rAjA prajA ke karttavya aura adhikAra, sAmAjika varNa pradhAna bheda kA varNana kiyA gayA hai| varNAzrama Adi vibhinna vyavasthA se saMbaMdhita vidhAoM kA ullekha hai| isa prakAra zikSA, kalpa, vyAkaraNa, nirarukta, chanda evaM jyotiSa ke bIca paraspara pUraka kA sambandha hai| isa anyonyAzrita saMbaMdha kI vivecanA prAcIna evaM navya naiyAyikoM ne apane-apane DhaMga se kiyA hai| pANini ke anusAra vyAkaraNa veda kA mukha hai, jyotiSa netra, nirukta zrotra, kalpa hAtha, zikSA nAsikA aura chanda donoM pAda haiM arthAta veda kI jJAnamImAMsIya cetanA ke lie vyAkaraNa zikSA, jyotiSa, nirukta hai to karmamImAMsA ke lie kalpa aura chandazAstra haiM / viTgeMzTAina ke anusAra adhikAMza dArzanika samasyAeM vAstavika nahIM haiN| ve kevala vyAkaraNAtmaka yA bhASika bhrAntiyAM haiN| ina bhrAntiyoM kA nirAkaraNa kAvyAyana kI vartikA se dUra kI jA sakatI hai viTgeMzTAina kI dRSTi meM dArzanika samasyAe~ bauddhika roga yA saMpratyAtmaka bImArI hai| darzana kA kArya inakA upacAra karanA yA inase mukta honA hai| viTgeMzTAina kI dRSTi meM darzana kA vAstavika lakSya ina bhASAjanita bhrAMtiyoM se mukta honA hai| 12 yadi viTagezTAina pANini sUtra evaM vartikA kA adhyayana karate to nizcita hI bImArI ko ve dUra kara dete kintu ve aisA nahIM kara ske| rasela ke varNanAtmaka jJAna evaM paricayAtmaka jJAna kI vivecanA bhI navya naiyAyikoM ne apane DhaMga se inake pUrva hI kara dI hai| yadi mUra aura rasela unakA adhyayana karate to nizcaya hI sAmAnya buddhi kI sImA se pare jJAna kA anubhava ho jaataa| hursala, sArtra Adi kI phenaoNmenaoNlaoNjikala jJAna mImAMsA ke liye itanA kucha prayatna karanA nahIM pdd'taa| jI.I. mUra kI dRSTi meM indriyoM ke dvArA prApta jJAna pratyakSa jJAna kahalAtA hai aura indriyAnubhava dvArA prApta jJAna nizcita nahIM hotA balki saMbhAvya hotA hai jabaki vedAMgoM ke dvArA prApta jJAna nizcita evaM yathArtha hotA hai| holTa ke anusAra vastuvAda yA vAstavavAda hI samApta ho rahA thA tathA usake sthAna para sarvavastuniSThatAvAda ujAgara ho rahA thaa| nava vastuvAda jJAnamImAMsIya ekavAda kA siddhAnta hai, usakI mulokti hai jo hama dekhate haiM, vaha pUrNAtayA vahI hai "jo vaha hai" / phira isake bAda samIkSAtmaka vastuvAda kA siddhAnta sAmane aayaa| yaha jJAnamImAMsIya dvaitavAda kA udAharaNa hai| isake 153

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anusAra jJAna kA viSaya eka nahIM do hai| isI kAraNa samIkSAtmaka vastuvAda ko jJAna ke tIna ghaTakoM vAlA siddhAnta (Three factor theory of knowledge) kahA jAtA hai-ve ghaTaka haiM viSayI yA jJAtA, jJAna-viSaya yA jJeya tathA donoM ke bIca pradatta - viSaya kA vaha rUpa jo viSayI ko pradatta hotA hai tathA jisake mAdhyama se viSayI viSaya kA jJAna prApta karatA hai| isakI jAnakArI vedAMga ne isake pUrva hI de dI hai| nyAya ne isakI puSTi apanI jJAnamImAMsIya vivecanoM meM kara diyA hai| DI.ema. datta kI 'da siksa veja oNpha noIMga aura esa. sI. caTarjI kI 'thyorI oNpha naoNleja' meM bhI uparyukta samasyAoM kA nidAna nikAlA gayA hai| zikSA ke kSetra meM jaoNna DivI kI dena prazaMsanIya hai| inakI dRSTi meM zikSA hI mAnava-jIvana kA carama lakSya hai / yathArtha zikSA prApta hone para zikSita vyaktiyoM kI Ama janatA ke prati abhivRtti badala jAtI hai| isa artha meM sampUrNa darzanazAstra ko hI zikSA kA sAmAnya siddhAnta kahA jA sakatA hai| zikSA mAnava vyaktitva ke lie anivArya hai| aba prazna hai ki zikSA kA svarUpa kyA hai? jJAna kI sImA kyA haiM? indriyAnubhava hI vAstavika jJAna hai? athavA anubhavAtIta jJAna hI vAstavika jJAna hai? indriyAnubhava hI yathArtha jJAna hai aura indriya sukha hI vAstavika sukha hai kI avadhAraNA ke kAraNa haoNbsa nikRSTa svArthavAdI sukhavAdI mAne jAte haiM aura beMthama ke upayogitAvAdI darzana ko sUkara kA darzana (pig philosophy) kahA jAtA hai aura sukarAta evaM pleTo ke darzana ko mAnavIya tathA zreSTha darzana batalAyA gayA hai| pleTo ko pUrNa grIka kA darjA milA hai, anya ko nahIM / pleTo ne sukarAta kI zikSA evaM upadeza ko sAkAra kiyA hai| sukarAta ne ahaMkAra mukta hokara kahA thA ki unheM parama tattva ke viSaya meM jJAna to nahIM hai, kintu jJAna se prema avazya hai| isI prema ke kAraNa sukarAta ko viSa kA pyAlA pInA par3A hai| sukarAta jAnate the ki ve nahIM jAnate haiM kintu anya loga nahIM jAnate the ki 've nahIM jAnate haiM' yahI sukarAta evaM anya dArzanikoM meM antara hai| sukarAta kI taraha AdizaMkarAcArya ne bhI batalAyA hai ki ajJAnI hI galatI karate haiM, jJAnI nhiiN| zaMkara rAmAnuja aura sukarAta evaM pleTo kI dRSTi meM indriyAnubhava nahIM balki anubhavAtIta jJAna hI vAstavika jJAna hai aura yahI jJAnamImAMsA kI mImAMsA hai| DaoN. rAdhAkRSNana ne bhI buddhi ke jagaha antarbodha athavA antazcetanA ko adhika mahattva diyA hai| sIkhane kA artha evaM prakriyA, sAtha hI sAtha jJAna kI maulika sthiti kI carcA karate hue sukarAta ne batalAyA hai ki guru ziSya ko koI navIna jJAna nahIM detA hai balki usakI AvRta buddhi ko anAvRta kara dete haiN| isa sambandha meM sI. I. ema. joDa ne ThIka hI likhA hai ki, "Socrates does not, that is to say, tell him the answer. Socrates's role is that of a cross-examiner whose object is to turn the attention of the examinee in the direction of an answer which he must see for himself or not at all. Evidently, therefore, socrates 154

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concludes, the slave had in himself as an original possession the knowledge of which he is suddenly made conscious. Thus "teaching" is a process of directing the attention of the pupil to which he already knows. The teacher does not impart information to the pupil. He merely enables the pupil to convince himself of something which he sees for himself. Similarly learning is a process by which the soul becomes reacquainted with what it already knows, or knows, but has forgotten that it knows. Learning, then, is the apprehension of inborn knowledge. It is "to recover of onself knowledge from within oneself."17 aise hI guru kI carcA karate hue kabIradAsa ne kahA hai-'guru bina kauna batAve vATa' pro. rAnADe ne batalAyA hai ki lagatA hai koI aMdherI rAhoM meM bhaTakatA huA sahI mArga batAne vAle kI pratIkSA kara rahA hai aura vaha pratIkSA karane vAlA hI ziSya hai evaM sahI mArga batAne vAlA hI guru hai| vaha guru, jisane svayaM sAkSAtkAra kara liyA ho aura vahI sAkSAtkAra karavA rahA hai| nAnaka bhI aise hI guru kI carcA karate hue batalAyA hai-mata ko bharama bhUlai sNsaar| guru bina koi na utarasa pAra| vyAsa RSi ne bhI kahA hai ki jinheM sataguru nahIM mile haiM, unake vacana preta ke pralApa ke samAna haiN| santa dAdU dayAla ne bhI batalAyA hai-sataguru caraNAmastaka dharaNA, rAma nAma kahi dUtara tirnnaa| pro. rAnADe kA kathana hai ki upaniSadoM ke RSi bhI usa anirvacanIya anubhava kA kathana karane meM asamartha haiN| kevala prakAza darzana kI sUcanA dete haiM, jo AtmA ke svarUpa meM sthita hone kA pUrvAbhAsa hai| kucha sAkSAtkAra kartA nAda zravaNa kI bhI sUcanA dete haiM, jaise zaMkarAcArya, sukarAta, pleTo, kabIradAsa, tulasIdAsa aadi| pro. rAnADe kI dRSTi meM upaniSad ke RSi draSTA the| isalie ve dikhAne meM sakSama bhI the| aise hI guru RSabhadeva, mahAvIra aura buddha the| zrIkRSNa isake jvalanta udAharaNa haiN| arjuna ne unase kahA hai ki Apa mere guru haiM, isa viSama paristhiti meM merA mArgadarzana kraaveN| kArpaNyadoSopahatasvabhAvaH pRcchAmi tvAM dharmasammUDhacetAH / yaccheyaH syAnnizcitaM brUhi tanme ziSyaste'haM zAghi mAM tvAM prapannam / / 136 aise guru ke milane para hI lakSya kI prApti saMbhava hotI hai isIlie batalAyA gayA hai ki yatra yogezvaraH kRSNo yatra yArtho dhanurdharaH / tatra zrIrvijyo bhUtirbuvA nItirmatirmama / / 135 cUMki donoM jAnate haiM ki siddhi prApto yathA brahma tathApnoti nibodha me| samAsenaiva kaunteya niSThA jJAnasya yA praa|| arthAt jJAnayoga ke dvArA akarma evaM niSkAma karmayoga kI sthiti bana jAtI hai aura phira use pAne kI icchA nahIM rahatI hai kyoMki jo vaha jAnatA hai, 155

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yahI vaha ho jAtA hai| yahI jJAna kI carama sImA hai yaha indriyAnubhava se nahIM balki anubhavAtIta jJAna se saMbhava ho sakatA hai| zrImadbhagavadgItA ke SaSTha adhyAya ke pAMcaveM zloka kI vyAkhyA karate hue zaMkarAcArya ne batalAyA hai ki saMsAra - sAgara meM DUbe par3e hue apane-Apako usa saMsAra samudra se Atmabala ke dvArA U~cA uThA lenA cAhie arthAt indriyoM ke adhIna na hokara usase Upara uThane kI bAta batalAte haiN| unakA kahanA hai ki yogArUr3ha avasthA ko prApta kara lenA caahie| AmA ko nIce nahIM girane denA cAhie kyoMki yaha Apa hI apanA bandhu hai / dUsarA koI (aisA ) bandhu nahIM hai jo saMsAra se mukta karane vAlA hai tathA apane Apa meM koI zatru hai / koI dUsarA zatru nahIM hai| jo svayaM zarIra rUpI ratha ko apane vaza meM kara letA hai arthAt jitendriya ho gayA hai, vaha svayaM kI aniSTa se rakSA kara sakatA hai| aisI sthiti meM vaha apanA guru bhI svayaM ho jAtA hai| yaha antara cetanA yA antarbodha se hI saMbhava ho sakatA hai| zaMkarAcArya kI zabdAvalI meM aparokSAnubhUti se parama siddhi kI prApti saMbhava ho sakatI hai| kANTa ne bhI indriyoM ko buddhi kA duzmana honA svIkAra kiyA hai isalie bhAvanA kA damana karane kI bAta ko svIkAra kiyA hai| isI bhAvanA ko niyaMtrita kara aparokSAnubhUti ke mAdhyama se sthitaprajJa yA saccidAnanda kI prApti saMbhava hai bargasAM ne bhI Elam Vital kI prApti ke lie intuition ko hI antima upAya batalAyA hai| DaoN. rAdhAkRSNan, ravIndranAtha Taigora, maharSi aravinda ghoSa, rAnADe, dattAtreya svAmI vivekAnanda kabIradAsa tulasIdAsa, karapAtrIjI mahArAja Adi ne bhI antarbodha ko hI vAstavika bodha batalAyA hai aura yahI pAramArthika sattA kI prApti kA ekamAtra upAya hai| veda, upaniSad, AraNyaka, brAhmaNa grantha, smRti graMtha, purANa, sUtra grantha, mahAbhArata, rAmAyaNa, rAmacarita mAnasa, sura, tulasI, mIrAM kabIra, sahajobAI, mahAdevI varmA, rAmadhArIsiMha dinakara Adi kaviyoM kA mahAkAvya evaM gadya granthoM meM jJAna dene vAloM kA mahattvapUrNa sthAna hai guru ko govinda arthAta Izvara se bhI adhika U~cA sthAna diyA gayA hai| ziSya ko viSa kA belarI kahanA aura guru ko mR kI khAna kahanA bhI uparyukta bAtoM kI puSTi karatA hai| guru ko brahmA, viSNu aura maheza kahA gayA hai| isIlie tulasI ne "bada U~ guru para paduma parANA, suruci suvAsa sarasa anurAgA / / " kahA hai| buddha aura mahAvIra ne bhI guruoM kI mahattA apane-apane DhaMga se svIkAra kiyA hai| donoM guru haiM aura isalie Izvara tulya hI haiN| 156

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adhyAya-25 bhArata ke vikAsa meM bihAra kI aham bhUmikA

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kahA jAtA hai ki prAcIna mithilA deza hI Adhunika bihAra rAjya hai| kucha vidvAnoM kA mAnanA hai ki bauddha vihAra se hI bihAra zabda banA hai| vihAra zabda kA artha bhautika aura AdhyAtmika sukha-samRddhi yA Ananda hai| bauddha vihAra mAtra bihAra, baMgAla evaM ur3isA ko hI nahIM prabhAvita kiyA balki sampUrNa bhArata ko eka sUtra meM bAMdha diyaa| samrATa azoka ko kauna nahIM jaantaa| samrATa azoka kA bhArata vartamAna bhArata se nizcita rUpa meM bar3A thaa| isa dRSTi se Aja hama khaNDita bhArata ke hI nAgarika siddha hote haiN| zAyada isIlie saMvedanazIla bhAratIya, akhaNDa bhArata kI kAmanA Aja bhI karate haiN| isI akhaNDa bhArata ne vizva meM bahAra lAne kA kAma kiyA hai| cUMki buddha aura jaina dharma ke caubIsaveM tIrthaMkara mahAvIra bihAra ke the| inhoMne apane mata kA pracAra-prasAra bhArata ke atirikta anya dezoM meM bhI kiyA aura videzoM meM inake ziSyoM kI katAra laga gii| isIlie bhArata ko duniyA kA guru mAnA jAtA hai| inake anuyAyiyoM ke dvArA pracAra evaM prasAra kArya abhI bhI cala hI rahA hai| khAsakara bauddha dharmAvalambiyoM kI saMkhyA bhArata se kahIM adhika videzoM meM hai| cIna, varmA, bhUTAna, thAIlaiNDa, nepAla, tibbata, zrIlaMkA Adi dezoM meM isakA pramANa abhI bhI milatA hai| kucha dezoM meM bauddha dharmAvalambiyoM kA varcasva abhI bhI dRSTigocara ho rahA hai| kabhI yaha rAjadharma ke rUpa meM bhI svIkRta thaa| isake anyatra aphagAnistAna, saMyukta rAjya amerikA, rUsa Adi dezoM meM bhI isakA prabhAva dekhA jA sakatA hai| ataH inheM saMsAra kA guru mAnanA ayuktisaMgata nahIM hai| hamAre hindU graMthoM meM dazAvatAra kA varNana milatA hai| buddha una avatAriyoM meM se eka haiN| zAyada isIlie inheM bhagavAna buddha nAma se smaraNa kiyA jAtA hai| jayadeva ne gItagovinda meM isa tathya ko aura adhika spaSTa rUpa meM ujAgara kiyA hai| DaoN. rAdhAkRSNan Adi vidvAnoM ne bhI hindU dharmAvalambiyoM meM hI inakI ginatI kI hai| DaoN. rAdhAkRSNan kI dRSTi meM hindU dharma ke antargata jo khAmiyaM AI thIM, buddha ne use dUra kiyA hai| yAnI buddha hindU dharma sudhArakoM meM se eka the| isa dRSTi se bihAra kA paidAIza buddha saMsAra kA guru siddha ho jAte haiM aura unako paidA karane vAlI mAM svarUpA bihAra pradeza vizva kI guru mAM sAbita hotI hai| isa dRSTi se bihAra ko vizva ke mAnavoM ko madada pahuMcAnA guruRNa se mukti pAnA hai| isake atirikta yAjJavalkya RSi, rAjA janaka aura mAM sItA kI nagarI hone ke nAte yaha pradeza mukta puruSoM athavA videha kI avadhAraNA ko lekara Aja bhI vizva ke lie preraNAdAyaka banA huA hai| yadi Aja kA mAnava janaka aura aSTAvakra saMvAda kI jAnakArI hAsila kara leM to vizva kI tamAma samasyAoM kA samAdhAna svayaM ho jaayegaa| yadi mAM sItA ke caritra evaM kRti kA dhyAna kareM to bhI adhikAMza samasyAoM kA samAdhAna saMbhava hai| lava-kuza ke vyaktitva evaM kRtitva meM mAtAzrI kA hI vyaktitva evaM kRtitva pradarzita huA hai aura vaha Aja bhI vizva ke lie preraNAdAyaka hai| maitreyI evaM kAvyAyanI jo yAjJavalkya kI dharmapatnI thI, vizva ke lie Aja bhI preraNA kA srota bana sakatI hai| buddha kI 158

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tapobhUmi gayA evaM rAjagRha Aja bhI bauddha bihAra kA namUnA peza kara hI rahA hai| kintu atAtAyiyoM ke atyAcAra se kucha zithilatA avazya AI hai| use dara karanA hama sabakA karttavya hai aura apane kartavya kA nirvAha karane aura karttavya ke bala para hI brahmA jagat kI sRSTi karate haiN| viSNu jaga kA pAlana karate haiM aura ziva vighnoM kA saMhAra karate haiN| gosvAmI tulasIdAsa ne ThIka hI likhA hai tapabala sRjai prapaMca vidhaataa| tapabala viSNu sakala jgtraataa|| tapabala saMbhu karahiM saMghArA / tapateM agama na kachu sNsaaraa||| itanA hI nahIM inhoMne tapa ko hI sRSTi kA AdhAra mAnA hai| tapa, tyAga buddha aura mahAvIra ke lie zreya kA AdhAra hI hai| ataH bihAra karttavya aura tyAga kA namUnA peza karane vAlA pradeza siddha hotA hai| buddha kA janmasthAna abhI nepAla meM par3atA hai| kintu sAMskRtika dRSTi se bihAra hI nahIM balki bhArata kA adhikAMza bhAga aura nepAla kI saMskRti eka hI hai| prAcInakAla meM yahI mithilA kahalAtA thaa| abhI bhI bhArata ke nAgarika baddha ke janmasthala para jala caDhAne jAte haiM aura unakI pUjA arcanA karate haiN| janakapura meM bhI bhAratiyoM kI bhIr3a lagI rahatI hai aura nepAlI bandhu bhI sahaja hI bhAratavAsiyoM se mila-julakara kAma karate rahe haiN| dhArmika evaM sAMskRtika ekatA ko yadi svIkAra kara liyA jAe to purAnA mithilA aura Aja kA bihAra ko mAtra hindU dharma evaM saMskRti kA hI nahIM balki anya dharma evaM saMskRti ke unnAyakoM meM se eka mAnA jA sakatA hai| janaka nandanI sItA kA dUsarA nAma zrI bhI hai| aura zrI hI nahIM balki mAM sItA, kIrti, vAkya, smRti, medhA aura kSamAsvarUpA bhI haiN| zAyada inakI sattA evaM mahattA ko dhyAna meM rakhakara hI zrIkRSNa bhagavAn ne kahA hai ki mRtyu sarvaharazcAhamudabhavazca bhvissytaam| kIrtiH zrIrvAkca nArINAM smRtirmedhA ghRtiH kssmaa||138 jinhoMne devarSiyoM meM svayaM ko nArada kahA, siddhoM meM kapila kahA, buddhimAnoM meM zukrAcArya, pANDavoM meM svayaM ko arjuna aura isI taraha kabhI apane ko bhRgu, bRhaspati Adi bhI btlaayaa| unhoMne nAriyoM meM apane ko zrI, kIrti, vAkya, smRti, medhA, ghRti aura kSamA batalAyA hai| ataH zrI Adi jo svayaM sItA mA~ kA upanAma hai, vahI sampUrNa bhArata ke vikAsa evaM samRddhi kA kAraNa hai| bihAra kA sapUta kauTilya atyAcArI nandavaMza kA nAza kara candragupta maurya ko padAsIna kiyaa| nandavaMza kA vinAza aura mauryavaMza kI sthApanA jagat prasiddha ghaTanA kA udAharaNa hai| samrATa azoka kA kaliMga vijaya caNDAzoka se dharmaparAyaNa pratApI rAjA azoka kI anya karAmateM bhI kama prasiddha nahIM haiN| usa samaya bhArata kI samRddhi kA AdhAra bihAra hI thaa| bihAra ne aise anekAneka cintakoM ko paidA kiyA hai, jinhoMne bhArata kI samRddhi evaM vikAsa meM mahattvapUrNa bhUmikA adA kI hai| Aja bhI bihAra kA vikramazilA evaM nAlandA vizvavidyAlaya kA avazeSa apanI zaikSaNika U~cAiyoM ko yAda dilA rahA hai| paTanA kA kadamakuAM, bhArata kA rASTrIya ucca patha jo kabhI 159

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zerazAha graiMDa Traka ror3a ke nAma se jAnA jAtA thA, vaha azoka ke dvArA hI nirmita haA thaa| zerazAha ne usakI kevala marammata karavAI thii| itihAsakAra Aja bhI ise kabUla karate haiN| Arthika, rAjanaitika, sAmAjika, dhArmika, zaikSaNika evaM sAMskRtika samRddhiyoM ke kAraNa aura pariNAma ko bhUlAyA nahIM jA sakatA hai| yadi Aja bhI bihAra kI aitihAsika dena se preraNA leM to bhArata ke vikAsa meM vaha aham bhUmikA adA kara sakatA hai| jo Aja garIbI, utpAta, ghoTAlA evaM azikSA meM apanA nAma kamAne kI ora bar3ha rahA hai, vaha bhArata to kyA sampUrNa eziyA mahAdeza ke vikAsa meM aham bhUmikA adA kara sakatA hai| DaoN. rAjendra prasAda ko bhArata ratna kI upAdhi yoM hI nahIM prApta huI balki ve bihAra kA beTA hote hue bhI mAtra bihAra kA hI nahIM balki sampUrNa bhArata ke vikAsa evaM samRddhi ke lie hamezA tatpara rhe| yadi unake dvArA batAye gaye rAste para caleM aura bihAra kezarI DaoN. zrIkRSNasiMha, anagrahanasiMha, DaoN. zrI rAmAnugrahasiMha, zrI jayaprakAza nArAyaNa, zrI karpUrI ThAkura, jagajIvana rAma, sva. la.nA. mizra Adi mahApuruSoM ke dvArA batAye gae rAste para caleM to mAtra rAjanaitika saMkaa hI nahIM balki bahuta hada taka sAmAjika saMkaTa bhI dUra ho sakatA hai| jayaprakAza nArayaNa ko bihAra hI nahIM sampUrNa bhArata lokanAyaka mAnatA hai| arthAt bhArata ke vikAsa meM inakI aham bhUmikA ke kAraNa hI to inheM lokanAyaka kahA gayA hai| lokanAyaka kahate hI hameM gosvAmI tulasIdAsa kA smaraNa hone lagatA hai| tulasIdAsa ke vyaktitva aura kRtitva kI dRSTi se jayaprakAza avazya hI bhinna the kintu loka jAgaraNa kI dRSTi se bihAra kA hI nahIM balki hindustAna kA masIhA banakara dikhA diyaa| rAmadhArIsiMha dinakara ne to unake sambandha meM likhA hai ki "svapnoM kA draSTA jayaprakAza bhArata kA bhAgya vidhAtA hai| itanA hI nahIM inhoMne bhArata ke yuvaka evaM yuvatiyoM ko jAgRta karane kA bhAra hI sauMpa diyA hai| rASTrapitA mahAtmA gAMdhI ko bhI rAjanaitika evaM sAmAjika cetanA se utprerita karane vAlA bihAra rAjya kA campAraNa jilA hI hai| zrI rAmacandra zukla ke kisAna Andolana se prerita hokara usameM bhAga lenA aura bhArata ke svataMtratA Andolana meM apanI aham bhUmikA adA karanA bihAra kI hI dena hai| ataH rASTrakavi ko hI nahIM balki yaha dharatI rASTrapitA ko bhI prerita karane vAlI dharatI hai| rASTrakavi dinakara kI racanA saMskRti ke cAra adhyAya, arddha nArezvara, hamArI saMskRti, smRti evaM zraddhAMjaliyAM, huMkAra, sAmadhenu, kurukSetra, razmirathi, hAre ko harinAma, parazurAma kI pratijJA, dvandvagIta, Adi bhArata kI svataMtratA Andolana taka hI sImita nahIM balki Aja bhI bhArata ke vikAsa evaM samRddhi kI ora saMketa kara rahA hai| yadi ina racanAoM kA adhyayana kiyA jAe to bihAravAsiyoM kA kalyANa to hogA hI, sampUrNa bhArata kA kAyApalaTa bhI ho sakatA hai| dinakara kI racanA dillI aura mAsko evaM himAlaya bhI kama mahattvapUrNa nahIM hai| 160

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ata: bihAra kA bhArata ke vikAsa meM aham bhUmikA rahI hai aura Age bhI isase kAmanA rakha sakate haiN| ataH dinakara zikhara puruSa the| unakI preraNA se zikhara para pahuMcA jA sakatA hai| bihAra kA vaizAlI Aja bhI bhArata ke lie hI nahIM balki vizva ke itihAsa meM anokhA lokataMtra kA udAharaNa peza kiyA hai| licchavI vaMza ke dvArA nirmita vyavasthA Aja bhI lokataMtra ke samarthakoM ke lie preraNAsrota hai| yahAM ke AmrapAlI ne ajAtazatra kA dila badala diyaa| karNa kA caritra aura mahAbhArata para AdhArita razmirathi meM karNa kA caritra Aja bhI preraNA kA srota banA huA hai| vaha bihAra kA aMgadeza jo Adhunika muMgera kamIznarI hai, karNa kI tapobhUmi rahA hai| isI tapobhUmi ke kAraNa karNa kA dAnI honA aura zUravIra honA saMbhava ho sakA hai| yadi isa dharatI se use preraNA na milI hotI to zAyada karNa kI prasiddhi itanI adhika nahIM hotii| bhISma pitAmaha jo pahale unheM arddharathi kahA karate the. unakI mitraniSThA evaM zUravIratA ke kAraNa antima kSaNoM meM mahArathI honA svIkAra kara liyA hai| kRSNa jo svayaM paramezvara hI kahe jAte haiM unakI rAjanIti evaM kUTanIti bhI karNa ke Age nahIM cala skii| vaha cAla bhI karNa kI dRSTi meM khoTA sikkA mahasUsa huaa| lagatA hai kRSNa kI jAMca meM ve saphala nikale isIlie anmi meM bhISma evaM zrIkRSNa ne bhI yazasvI hone kA varadAna de hI diyaa| yaha ghaTanA arthAt inakI dAnazIlatA, zUravIratA, gurubhakti evaM mitratA bihAra ke lie hI nahIM pUrNa vizva ke lie preraNAdAyaka hai| yaha karNa kI pratiSThA ko bhArata meM camakAne vAlI dharatI hai, mujhe AzA hI nahIM balki vizvAsa hai ki yaha dharatI bihAra ko dizA pradAna karegA hI sampUrNa bhArata ke vikAsa ke lie bhI preraNA srota bnegaa| aura bhArata kI samRddhi bar3hane para vizva kI vartamAna samasyAoM kA bhI nidAna saMbhava ho skegaa| gurubhakti aura mitra-niSThA vyakti vizeSa ke lie hI nahIM balki eka deza kA dUsare deza ke sAtha mitratA ke bhAva aura kriyA ko sudRr3ha banAne meM kAragara siddha ho sakatA hai| muMgera kA yoga vizvavidyAlaya Aja bhI nAlandA vizvavidyAlaya kI yAda dilA rahA hai| nAlandA kI taraha Aja bhI yoga vidyA ko grahaNa karane ke lie deza kI janatA hI nahIM balki vizva kI janatA lAbha uThA rahI hai| yoga kI bAta se maharSi pataMjali kI yAda AtI hai| cUMki yoga ke praNetA vahIM the| unhIM kI vidyA se vizva meM yoga kriyA athavA yogAsana dvArA vibhinna bImAriyoM ko dUra karanA aura sAtha hI sAtha antima dhyeya mokSa kI prApti saMbhava ho jAtI hai| Aja usa virAsata ko bihAra kA muMgera mAtra use bacAyA hI nahIM balki upayogitA evaM prAsaMgikatA ko barakarAra rakhA hai| vijJAna ke kSetra meM bhI bihAra pIche nahIM hai| AryabhaTTa ne bhArata ke lie hI nahIM vizva ke vaijJAnikoM ke lie aguA kA kAma kiyA hai| maithamaiTiksa meM dazamalava kA janmadAtA inheM hI mAnA jAtA hai| maithamaiTiksa meM hI nahIM balki vijJAna ke aura AyAmoM meM inakI dena mahattvapUrNa hai| Aja vaziSTa nArAyaNa 161

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vikSipta najara Ate haiM kintu unhoMne apane prArambhika jIvana meM hI vizva ko maithimaiTiksa ke kSetra meM prabhAvita kiyA aura siddha karake dikhAyA ki isa kSetra meM hindustAna bahuta kucha kara sakatA hai| ataH vijJAna ke kSetra meM bhI bihAra vizva meM bahAra lAyA hai| bhArata ke vikAsa evaM samRddhi meM to inakI ahama bhUmikA hai hI vizva ke vaijJAnika bhI inheM lohA mAnate haiN| darzana ke kSetra meM to bihara ne AdhAra vAkya kA kAma kiyA hai| jJAna sabase mUlyavAna cIja hai, tabhI to zrImadbhagavad gItA meM kahA gayA hai kina hi jJAnena sadRzaM pavitramiha vidyte| tatsvayaM yogasaMsiddhaH kaalenaatmnivindti|| arthAt isa pRthvI para jJAna se bar3hakara yA usase bar3A koI zuddhi kartA nahIM hai| jo koI karmayoga ke nirantara prayAsa ke dvArA hRdaya kI pavitratA prApta kara liyA hai, vaha svayaM apanI AtmA meM satya kA prakAza pA letA hai aura vahI satya kA draSTA carama Ananda ko bhI prApta karatA hai| isIlie gItAkAra ne Age phira batalAyA hai ki zraddhAbAMllamate jJAnaM tatparaH saMyatendriyaH / jJAnaM labyA parAM shaantimcirennaadhigcchti||140 yAni jJAna prApta karane ke pazcAt hI Ananda aura zAnti kI prApti hotI hai| darzana ke antargata jJAnamImAMsA, tattvamImAMsA aura AcAramImAMsA kA adhyayana kiyA jAtA hai| jahAM taka jJAnamImAMsA kA prazna hai, vaha jJAna kA vijJAna athavA darzana bhI kahalAtA hai| ise jJAna kI samIkSA bhI kahA jAtA hai| isake antargata jJAna kA svabhAva, avasthA, sImAe~, phaikTarsa aura usakI yathArthatA kI jAMca evaM vyAkhyA kI jAtI hai| harimohana bhaTTAcArya ke zabdoM meM "The Term epistemology means the science or philosophy of knowledge. Epistemology may be defined as the science which inquires into the nature, condition and factors, the limits and validity of knowledge."141 nyAyazAstra una sAdhanoM va upAyoM kA hI kevala anusaMdhAna nahIM karatA, jinake dvArA mAnava mastiSka jJAna ko AtmasAta aura vikasita karatA hai| yaha tArkika tathyoM kI bhI vyAkhyA karatA hai tathA unheM tArkika sUtroM meM prakaTa karatA hai, jo satya ke anveSaNa meM vividha siddhAntoM kI sthApanA karate haiN| isa taraha pramANa vijJAna ke sAtha athavA mAnadaNDa nirmita ho jAte haiM aura unase hama apane andara pUrva se upasthita jJAna kI jAMca kara sakate haiN| aba spaSTa hai ki gautama evaM unake anuyAyiyoM ke dvArA pradatta tarkazAstra pramANa kA vijJAna hai arthAt sAkSI kA mUlya nirdhAraNa karatA hai| laukika pratyakSa aura alaukika pratyakSa evaM alaukika pratyakSa ke tIna bheda haiM-sAmAnya lakSaNa, jJAna lakSaNa aura yogj| antima bheda antima yaugika antardRSTi hai| yaha bhArata kI amUlya nidhi hai aura yaha nidhi bihAra ke sapUtoM ke dvArA nirmita kiyA gayA hai| isalie bhArata ke vikAsa evaM gaurava meM bihAra kI ahama bhUmikA svataH siddha ho jAtA hai| prAcIna 162

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hAra ho gaI tathAmizra kA nAma ullA kA samrATa kahA taka le jAne vAlA nyAya se nava nyAya ke praNetA bihAra ke haiN| kucha bihAra ke prabhAva ke kAraNa hI baMgAlI bhI nava naiyAyika bne| gautama, udayanAcArya, kRSNa mizra, zrI gaMgeza upAdhyAya, DaoN. umeza mizra, DaoN. amaranAtha jhA, DaoN. harimohana jhA, raghunAtha ziromaNi Adi kA nAma nitya smaraNIya hai| gadAdhara ko kucha loga baMgAlI mAnate haiN| jo bhI ho kintu yaha nirvivAda hI hai ki inako U~cAI taka le jAne vAlA bihAra hI hai| gadAdhara ko bhAratIya tArkikoM kA samrATa kahA gayA hai| mImAMsA darzana ke kSetra meM maNDana mizra kA nAma ullekhanIya hai| yadyapi AdizaMkarAcArya se inakI hAra ho gaI tathApi zaMkara ko bhI unakI patnI bhAratI ke samakSa kucha samaya taka stabdha raha jAnA pdd'aa| yaha sahI hai ki donoM anta meM zaMkara kA ziSyatva grahaNa kara liyA kintu zaMkara digvijaya kA antima paDAva maNDana mizra hI tthhre| inakI paiTha jJAna mImAMsA, tattva mImAMsA aura AcAra mImAMsA para samAna rUpa se dRSTigata hotA hai| ye aura vAcaspati mizra donoM pUrvamImAMsA aura uttara mImAMsA ke prakANDa paNDita nikle| inhoMne zaMkara ke aramAnoM ko maMjila taka pahuMcAyA hai| ataH hama kaha sakate haiM ki bihAra hI bhArata ko ucca zikhara para pahuMcAyA hai aura phuNcaayegaa| kauTilya kA nIti darzana aura arthazAstra abhI bhI duniyAM ke lie preraNAdAyaka haiN| sAhitya ke kSetra meM vidyApati kA nAma Aja bhI zraddhApUrvaka lete darzana ke kSetra meM to bihara ne AdhAra vAkya kA kAma kiyA hai| jJAna sabase mUlyavAna cIja hai, tabhI to zrImadbhagavad gItA meM kahA gayA hai kina hi jJAnena sadRzaM pavitramiha vidyte| tatsvayaM yogasaMsiddhaH kaalenaatmnivindti|| 42 arthAt isa pRthvI para jJAna se bar3hakara yA usase bar3A koI zuddhi kartA nahIM hai| jo koI karmayoga ke nirantara prayAsa ke dvArA hRdaya kI pavitratA prApta kara liyA hai, vaha svayaM apanI AtmA meM satya kA prakAza pA letA hai aura vahI satya kA draSTA carama Ananda ko bhI prApta karatA hai| isIlie gItAkAra ne Age phira batalAyA hai ki zraddhAbAMllabhate jJAnaM tatparaH saMyatendriyaH / jJAnaM labdhvA parAM shaantimcirennaadhigcchti||45 yAni jJAna prApta karane ke pazcAt hI Ananda aura zAnti kI prApti hotI hai| darzana ke antargata jJAnamImAMsA, tattvamImAMsA aura AcAramImAMsA kA adhyayana kiyA jAtA hai| jahAM taka jJAnamImAMsA kA prazna hai, vaha jJAna kA vijJAna athavA darzana bhI kahalAtA hai| ise jJAna kI samIkSA bhI kahA jAtA hai| isake antargata jJAna kA svabhAva, avasthA, sImAe~, phaikTarsa aura usakI yathArthatA kI jAMca evaM vyAkhyA kI jAtI hai| harimohana bhaTTAcArya ke zabdoM meM "The Term epistemology means the science or philosophy of knowledge. Epistemology may be defined as the science which inquires into the nature, condition and factors, the limits and validity of knowledge."144 163

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nyAyazAstra una sAdhanoM va upAyoM kA hI kevala anusaMdhAna nahIM karatA, jinake dvArA mAnava mastiSka jJAna ko AtmasAta aura vikasita karatA hai| yaha tArkika tathyoM kI bhI vyAkhyA karatA hai tathA unheM tArkika sUtroM meM prakaTa karatA hai, jo satya ke anveSaNa meM vividha siddhAntoM kI sthApanA karate haiN| isa taraha pramANa vijJAna ke sAtha athavA mAnadaNDa nirmita ho jAte haiM aura unase hama apane andara pUrva se upasthita jJAna kI jAMca kara sakate haiN| aba spaSTa hai ki gautama evaM unake anuyAyiyoM ke dvArA pradatta tarkazAstra pramANa kA vijJAna hai arthAta sAkSI kA mUlya nirdhAraNa karatA hai| laukika pratyakSa aura alaukika pratyakSa evaM alaukika pratyakSa ke tIna bheda haiM-sAmAnya lakSaNa, jJAna lakSaNa aura yogj| antima bheda antima yaugika antardRSTi hai| yaha bhArata kI amUlya nidhi hai aura yaha nidhi bihAra ke sapUtoM ke dvArA nirmita kiyA gayA hai| isalie bhArata ke vikAsa evaM gaurava meM bihAra kI ahama bhUmikA svataH siddha ho jAtA hai| prAcIna nyAya se nava nyAya ke praNetA bihAra ke haiN| kucha bihAra ke prabhAva ke kAraNa hI baMgAlI bhI nava naiyAyika bne| gautama, udayanAcArya, kRSNa mizra, zrI gaMgeza upAdhyAya, DaoN. umeza mizra, DaoN. amaranAtha jhA, DaoN. harimohana jhA, raghunAtha ziromaNi Adi kA nAma nitya smaraNIya hai| gadAdhara ko kucha loga baMgAlI mAnate haiN| jo bhI ho kintu yaha nirvivAda hI hai ki inako U~cAI taka le jAne vAlA bihAra hI hai| gadAdhara ko bhAratIya tArkikoM kA samrATa kahA gayA hai| mImAMsA darzana ke kSetra meM maNDana mizra kA nAma ullekhanIya hai| yadyapi AdizaMkarAcArya se inakI hAra ho gaI tathApi zaMkara ko bhI unakI patnI bhAratI ke samakSa kucha samaya taka stabdha raha jAnA pdd'aa| yaha sahI hai ki donoM anta meM zaMkara kA ziSyatva grahaNa kara liyA kintu zaMkara digvijaya kA antima par3Ava maNDana mizra hI tthhre| inakI paiTha jJAna mImAMsA. tattva mImAMsA aura AcAra mImAMsA para samAna rUpa se dRSTigata hotA hai| ye aura vAcaspati mizra donoM pUrvamImAMsA aura uttara mImAMsA ke prakANDa paNDita nikle| inhoMne zaMkara ke aramAnoM ko maMjila taka pahuMcAyA hai| ataH hama kaha sakate haiM ki bihAra hI bhArata ko ucca zikhara para pahuMcAyA hai aura phuNcaayegaa| kauTilya kA nIti darzana aura arthazAstra abhI bhI duniyAM ke lie preraNAdAyaka haiN| sAhitya ke kSetra meM vidyApati kA nAma Aja bhI zraddhApUrvaka lete najara Ate haiN| inakA saMgIta bihAra meM hI nahIM anyatra bhI abhI taka loga gAte A rahe haiM aura Age bhI gAne kI ummIdeM haiN| inakI lokapriyatA ke kAraNa baMgAlI bandhu inheM baMgAlI kavi bhI kahane lage haiN| 164

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najara Ate haiN| inakA saMgIta bihAra meM hI nahIM anyatra bhI abhI taka loga gAte A rahe haiM aura Age bhI gAne kI ummIdeM haiN| inakI lokapriyatA ke kAraNa baMgAlI bandhu inheM baMgAlI kavi bhI kahane lage haiN| Adhunika itihAsa meM vIra kuMvarasiMha aura guru govindasiMha ko kauna nahIM jAnatA hai| paTanA sAheba aura kuMvarasiMha kA smAraka Aja bhI bhAratIyoM ko sabaka dehI rahA hai| tabhI to eka kavi kaha baiThA ki deza kA beTA bano kuMvarasiMha aura beTiyAM lkssmiibaaii| deza ke pratyeka bacce ko abhI bhI kuMvarasiMha banane kI sIkha dI jA rahI hai| begUsarAya kA zrI vAlmIki bAbU sva. rAmacaritra siMha, kaoN. candrazekhara hama bihAravAsiyoM ko ImAnadArI aura nItisammata rAjanIti kI preraNA de hI rahe haiN| sva. laMgaTasiMha, sva. rAmanandana mizra evaM la. nArAyaNa mizra Aja bhI zraddhApUrvaka yAda kiye jAte haiM inhoMne bhAratIya svAdhInatA saMgrAma meM aham bhUmakA adA kI hai| inase bhAratIya nAgarikoM ko preraNA avazya lenA caahie| ye saba bihArI haiM, bhArata ke vikAsa meM inakI aham bhUmikA hai| hameM smaraNa rakhanA cAhie ki bhArata kI durdazA kyoM huI, spaSTa hai ki madhya yuga meM bauddha dharma bhArata se luptaprAyaH ho cukA hai| bauddha pratipakSiyoM ke abhAva meM hindU dArzanika Apasa meM hI zrutiyoM ke uddharaNa va naI vyAkhyAeM dete hue jhagar3ate raheM isake kAraNa tarkAnupramANita teja ghaTane lagA aura vAtsyAyana udyotakara aura vAcaspati mizra ke dvArA sthApita teja luptaprAya hI ho gyaa| DaoN. devarAja ne ThIka hI likhA hai ki madhyayuga meM unake cintana meM aba vaha tarkAnuprANita teja nahIM raha gayA thA, jo vAtsyAyana, udyotakara aura vAcaspati mizra ke samaya ke naiyAyikoM tathA vedAntiyoM meM thA / viziSTAdvaita bhI dArzanika dRSTi se utanA maulika va puSTa darzana nahIM hai, jaise ki nyAya, vaizeSika, sAMkhya aura vedAnta (advaita) ke smprdaay| yadi usa zudratA, svArthaparatA, dezadrohI Adi kupravRttiyoM ko miTA deM aura mahApuruSoM ke dvArA batAye gaye rAste ko apanAyeM aura zAstra sammata AcaraNa rakheM to nizcaya hI bhArata phira U~cAiyoM ko prApta kara legA / isalie maiM apane bihArI bandhuoM se nivedana karatA hU~ ki apane gauravamaya itihAsa ko yAda kareM aura apane se atirikta rAjyoM ke nAgarikoM ko bhI isa ora agrasara hone meM madada pahuMcAeM tAki vizva meM bhArata kA mastaka U~cA ho athavA mukuTa ke rUpa meM ubhara ske| Aja bihAra meM naukarI ke lie zikSakoM ko aura par3hane ke lie chAtra evaM chAtrAoM ko anudAna denA par3atA hai, unheM yAda rakhanA cAhie ki bihAra kI dizA aura dazA kyA hai? sevA aura kalyANa kI bhAvanA evaM kriyA se dazA aura dizA sudhara sakatI hai| darabhaMgA mahArAja Adi dAnadAtAoM se preraNA lenA Avazyaka hai| DaoN. (zrImatI) pUnama caudharI ne ThIka hI batalAyA hai ki, " A rose worthy point of the Maharajas (Darbhanga Maharaja) and states was to make education a tool of social service and community welfare." yadi darabhaMgA mahArAja kI taraha Aja bhI samRddhazAlI evaM prabuddha nAgarika saMsthA kA nirmANa kareM to bihAra ke atirikta anya rAjyoM meM bhI isakA prabhAva 165

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par3egA aura bhArata kI dizA aura dazA badalegI aura tabhI bhArata kA samucita vikAsa saMbhava ho skegaa| bihAra bhArata ke vikAsa meM mAnava jAti ke AdhyAtmika kA poSaNa karane ke mahAna kArya meM rAjanIti aura dharma mitravata sahabhAgI haiN| jaba hama eka-dUsare ko samRddha karane lageMge, zaktizAlI banAne lageMge tabhI usa AtmA kA AvaraNa hogA, jisakI talAza Aja isa saMsAra ko hai| zAyada isIlie eca. ema. bhaTTAcArya ne kahA hai ki 145 "In India Philosophy arose from the deeper needs of spiritual life"." svAmI vivekAnanda, DaoN. rAdhAkRSNan Adi ne bhI sarvahita evaM sarva dharma samabhAva kI zikSA dI hai| bihAriyoM ko yaha pahale se prApta hai| inheM mAtra smaraNa karanA hai aura sampUrNa bhArata ke virAsata se sIkha lene ka preraNA denA hai| Aja bhI mithilAMcala ke vAsI jagataguru svAmI nizcchilAnanda jagat ko preraNA de rahe haiN| prAcIna kAla meM bhagavAn mahAvIra kI ukti - NANassa sAramAyAro" Aja bhI smaraNIya hai| jisa taraha sukarAta kI ukti "jJAna sadguNa hai aura sadguNa jJAna hai" vizva ke cintanazIla prANiyoM ke lie Aja bhI preraNAdAyaka hai, usI taraha rAmadhArIsiMha dinakara kA yaha kahanA ki jhara gaye paMkha, hemaMta jhare, pazutA kA jharanA bAkI hai| Upara-Upara tana saMvara gaye, mana kA saMvaranA bAkI hai|| mAtra bihAriyoM ke lie hI nahIM yA mAtra bhAratIyoM ke lie hI sImita nahIM hai balki sampUrNa mAnavatA ke lie cunautI bhI hai aura mAnavIya jJAna ko adhomukhI nahIM balki UrdhvagAmI banAnA athavA Arohita jIvana kI ora izArA karanA bhI hai isa bAta kI puSTi gAliba ke nimnalikhita vaktavyoM se bhI hotI hai insAniyata kI rozanI guma ho gaI kahAM ? sAye haiM AdamI ke magara AdamI kahAM?? vastutaH uparyukta bAteM hameM mUlyavAdI jJAna evaM zikSA kI ora dhyAna AkarSita karane ke lie utpreraka tattva kA kAma kara rahe haiN| sAmAnyataH hama vyaktitva kA sarvAgINa vikAsa sukhI jIvana, samAja, saMskRti, rASTra evaM vizva meM vyavasthA, sAmaMjasya, zAnti evaM pragati kI cAha rakhate haiM aura ye saba mUlyoM ke AcaraNa aura zikSA se hI saMbhava hai aura aura isa dizA meM dinakara jI ne bihAra kI gauravazAlI itihAsa ko jindA karane kA kAma kiyA hai| itanA hI nahIM inhoMne vartamAna samaya meM buddha aura mahAvIra ko yAda dilAyA hai aura vizva ko punaH preraNA lene ke lie nyautA bhI diyA hai| 166

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- hindI sAhitya koza (nAmAvalI zabdAvalI), bhAga-2, dhIrendra varmA (pradhAna sampAdaka), vArANasI jJAna maNDala, 1986, pR. 16. - Rgveda, 6/33/13 3 zrImadbhagavad gItA, anuvAdaka-zrI harikRSNadAsa goyandakA, zAMkarabhASya hindI-anuvAda sahita, gItA presa, gorakhapura saM. 2060, pR. 137-38. 'da prinsapulsa oNpha philaoNsaphI, pR. 3. vahI, pR. 8-9. 6 eca.ema. bhaTTAcArya, da prinsapulsa oNpha philaoNsaphI, kalakattA, 1959, pR. 162. vahI, pR. 153 (DraDale, Essay on Truth and Reality nAmaka pustaka ke 114 pRSTha meM isakI vistRta carcA hai|) * B.N. Roy, Text book of Deductive Logic, 'Knowledge and Its Sources', p. 5. "C.D. Sharma, A critical survey of Indian philosophy, Motilal Banarasidass, Delhi, 1987, p. 42. 10 D.M. Dutta, The Six Way of Knowing, p. 19. P.D. Shashtri, The Essentials of Estern Philosophy, p. 55. bRhaspati kA mata-hama eka pratyakSa hI ko mAnate haiM kyoMki pratyakSa ke binA anumAnAdi hote hI nhiiN| isalie mukhya pratyakSa ke sAmane anumAnAdi gauNa hone se unakA grahaNa nahIM krte| (dayAnanda sarasvatI-satyArtha prakAza, pR. 276) pratyakSa (sa.vi.) indriya grAhya-jisakA jJAna indriyoM dvArA ho ske| indriyagocara-jo AMkhoM ke sAmane ho, cAra prakAra ke pramANoM meM se eka jo sabase zreSTha mAnA jAtA hai (hi.kri.vi.) AMkhoM ke saamne| (bhArgava Adarza hindI zabda koza, dvitIya khaNDa, pRSTha-630) "saMkalpa-vikalpAtmakaM manaH" tilaka-gItArahasya athavA karmayogazAstra, pR. 139 indriyArtha sannikarSotpannaM jJAnamavyapadezcamavyabhicAri vyavasAyAtmaka prtykssm|| nyAyazAstra, adhyAya-1, sUtra-4 uddhRta. maharSi dayAnanda sarasvatI, satyArtha prakAza, Arya sAhitya pracAra TrasTa, dillI-1899, pR. 37 jo zrotra, tvacA, cakSu, jihvA aura ghrANa kA zabda, sparza, rUpa, rasa aura gaMdha ke sAtha avyavahita arthAt AvaraNa rahita sambandha hotA hai| indriyoM ke sAtha mana kA aura mana ke sAtha AtmA ke saMyoga se jJAna utpanna hotA hai| usako pratyakSa kahate haiN| pR. 37 anumAna kI prakriyA meM 'vyApti' aura 'pakSadharmitA' do aMza mukhya haiN| hetu' aura 'sAdhya' ke sAhacarya ko 'vyApti' kahate haiN| jaise 'jahAM-jahAM dhuAM hotA hai, vahAM-vahAM agni hotI hai| yaha dhUma aura agni kA sAhacarya niyama vyApti kahalAtA hai| vyApti kA grahaNa hue binA anamAna nahIM ho sakatA hai| isalie vyApti 'anumAna' kA sabase mukhya bhAga hai| kAvya prakAzaH (zrImammaTAcArya viracita kAvya prakAza kI hindI vyAkhyA), vyAkhyAkAra-sva. AcArya vizvezvara siddhAnta ziromaNi, sampAdaka-DaoN. narendra, vArANasI jJAnamaNDala limiTeDa, saM. 2042, pR. 258 12 aSTAvakra, gItA, pR. 270 13 bhAratIya darzana, bhAga-2, pR. 69 14 zrImadbhagavadgItA adhyAya-2, zloka 60vAM, zAMkara bhASya, anuvAdaka harikRSNadAse goyandakA, pR. 74. 167

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ema. hiriyannA (anuvAdaka DaoN. govardhana bhaTTa, zrImatI maMju gupta, zrI sukhavIra caudharI), bhAratIya h a t, Tuh YOUTH, T face, 1997, Y. 195 16 TET, . 195 1 TETTUTI, AU asta, TT-2, q. 46 18 . acuit, Fyr4 3114 TCUT, 19 Fury 14, 1.1.3 20 Text Book of Deductive Logic, p. 6. idriyArthAsannikarSotpannam jJAnam avyapadarzam avyabhikArI vyavasAyAtmakam pratyakSam / (indriyirthasannikar 7 otpannam jn inam avyapade am avyabhic iri vyavas iyitmakam pratyak7 am) This sotra may be rendered thus : perception is cognition which arises through sense-organ coming into relation with object and which is non-verbal unerring and of the nature of indubious knowledge. - Kappuswami Shastri, A Primer of Indian Logic, p. 165. 21 781 C GTI, H y gett, 9. 113 22 A Primer of Indian Logic, p. 14. TEGUT, du cef, TT-2, q. 46 There are two classes of sentences : those that belong to the veda and those that belong to secular. -Kappuswami Shastri, A Primer of Indian Logic, p. 250. Knowledge may be valid or invalid. Valid knowledge (pram i) is difined as the right apprehension of an object (yath irthanubhavah). -C.D. Sharma, A Critical Survey of Indian Philosophy, p. 192. Gotama difines perception as non-eroneous cognition, which is produced by the inter-course of the sense-organs with the objects, which is not associated with a name and which is well defined. -C.D. Sharma, A Critical Survey of Indian Philosophy, p. 193. Per-cep-tion/n(v) (formal) process by which we become aware of changes (through the senses of sight, hearing etc.); act or power of perceiving. -A.S. Horhby, Oxford Advanced Learner's Dictionary of Current English, p. 620. 24 B.N. Roy, Text Book of Deductive Logic, p. 6. 25 311- SIT, TETORIT , Y. 86 26 A Primer of Indian Logic, p. 14. The Naiyiyika maintain two stages in perception. The first is called indeterminate or Nirvikalpa and the second, determinate or Savikalpa. They are not two different kinds of perception, but only the earlier and the later stages in the same complete process of perception. -C.D. Sharma, A Critical Survey of Indian Philosophy, p. 194. 27-41G-3r.f. 46, T 3 f f e , feu que, 4. 639. 28 TETORITE. Y. 92 2deg C.D. Sharma, A Critical Survey of Indian Philosophy, p. 196. 30 Ibid, p. 197. 168

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3 Ibid, p. 204. 32 A Primer of Indian Logic, p. 30. 3 A Critical Survey of India Philosophy, p. 204. 34 Ibid, p. 30. Ananda jhA, padArthazAstra, pR. 104. Ananda jhA, padArthazAstra, pR. 104. A Primer of Indian Logic, p. 30. caTTopAdhyAya evaM datta, bhAratIya darzana, pR. 132 hindI sAhitya koza, bhAga-1, pR. 26 *" Kappur Swami, Pakya, Sidhya and Hetu or Sidhana. 41 kuppU svAmI zAstrI, e prAimara oNpha iNDiyana laoNjika, pR. 190-191. 42 hindI sAhitya koza, bhAga-1, pR. 26 4"hindI sAhitya koza, bhAga-1, sampAdaka-dhIrendra varmA (pradhAna), pR. 26 4" bhAratIya darzana, bhAga-2, pR. 75 Inference or Reasoning (Anuminas) is another source of knowledge. In inference from certain material or data, which are given, we pass on to something which is not given but which can be known through and with the help of the give materials. The data or materials of inference are supplied by immediate apprehension. For examples : We see smoke and know there is fire, we see a man smiling and know he is joyous. B.N. Roy, Text Book of Deductive Logic, p. 7. 45 bhAratIya darzana, bhAga-2, pR. 62 46 harimohana jhA evaM mizrA (anuvAdaka), bhAratIya darzana, pR. 126 47 anumAna kI prakriyA meM 'vyApti aura pakSadharmatA do aMza mukhya haiN| anumAna kA dUsarA mukhya bhAga pakSadharmatA hai| 'saMdigdha sAdhyavAn pakSaH yaha pakSa kA lakSaNa kiyA gayA hai| jisameM sAdhya saMdigdha avasthA meM rahatA hai, usako 'pakSa' kahate haiN| jaise jaba taka parvata meM 81 vahina kI siddhi nahIM ho jAtI hai taba taka 'sandigdhasAdhyavAn' hone se isa anumAna meM parvata 'pakSa' kahalAtA hai| dhUmarUpa hetu kA isa pakSa meM rahanA Avazyaka hai| anyathA vyApti kA jJAna rahane para bhI parvata para vahina kI siddhi nahIM ho sakatI hai| dhUmAdirUpa 'liGga' kI parvatarUpa pakSa meM sthiti ko hI pakSadharmatA kahA jAtA hai| zrI mammaTAcArya, kAvya prakAza, (hindI vyAkhyA sahita), vArANasI jJAna maNDala li., saMvat 2042, pR. 258-59. 49 datta evaM caTTopAdhyAya, anu-jhA evaM mizrA, pR. 126 49 esa. kappUsvAmI, e prAimara oNpha iNDiyana laoNjika, pR. 30 50 rAdhAkRSNana, bhAratIya darzana, bhAga-2, pR. 102. rAdhAkRSNana, bhAratIya darzana, bhAga-2, pR. 102. Ananda jhA, padArtha zAstra, pR. 99-100 53 A Primer of Indian Logic, p. 28. yadyapi prakRta graMthakAra evaM TIkAkAra ne kevala sAdhopamiti kI hI carcA kI hai| vaidharyopamiti kI nahIM, kintu sAdharyopamiti ke samAna vaidharyopamiti bhI mAnya hai| Ananda jhA, tarkasaMgraha dIpikA, pR. 190 169

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The thrid kind of Valid cognition is upamita and its means is called upm ina. It is knowledge derived from comparison and roughly corresponds to analogy. C.D. Sharma, A Critical Survey of Indian Philosophy, p. 203. The fourth kind of valid knowledge is abda or igama or or authoritative verbal testimony. Its means is also called 'abda. It is defined as the statement of actrust worthy person (ipta vikya) and consists in understanding its meaning. A sentence is defined as a collection of words and a word is defined as that which is potent to convey its meaning. -A Critical Survey of Indian Philosophy, p. 204. 54 paM. Ananda jhA, padArtha zAstra pR. 101 55 tarka saMgraha - annaMbhaTTa upmitikrnnmupmaanm| saMjJA - saMjJisaMbaMdhajJAnamupamitaH / tatkaraNaM, sAdRzyajJAnam / tathA hi kazcidgavaya zabdavAcyamajAnan kutazcidAraNyakapuruSAt gosadRzo gavayaH iti zrutvA vanaM gato vAkyArtha smarana gosadRzaM piNDaM pazyati / tadanantaraM ayaM gavaca zabdavAcya ivyupamitiruppadyate / ivyupayAnam / anuvAda - upamiti kA karaNa hai upmaan| nAma aura nAmI ke bIca hone vAle vAcya - vAcaka - bhAvAtmaka saMbaMdha kA jJAna hai upamiti / usakA karaNa hotA hai sAdRzya kA jnyaan| jaise gavaya pazu se aparicita koI vyakti jaba kisI anya vyakti se "gavaya gAya ke jaisA hotA hai", aisA sunakara vana jAne para ukta vAkyArtha kA smaraNa karatA huA gAya ke samAna pazu ko dekhatA hai, to use hone vAlA "gavaya pada kA vAcya pazu yahI hai, yaha jJAna upamiti hai| 56 ema. hiriyannA ( anuvAdaka DaoN. govardhana, zrImatI maMju gupta zrI sudhIra caudharI), bhAratIya darzana kI rUparekhA, pR. 319 57 A Primer of Indian Logic, p. 30. 58 'rAdhAkRSNana, bhAratIya darzana, bhAga 2, pR. 104 caTTopAdhyAya evaM datta, bhAratIya darzana, pR. 130 60 A Primer of Indian Logic, p. 153. 61 kappUsvAmI, pR. 62 kuppUsvAmI, pR. 153. Testimony and Authority (sabda) Testimony means the evidence of reliable persons. The range of personal experience and inferences from personal experience is extremily limited. Authorityimplies power to influence opinion and induce belict. B.N. Roy, Text Book of Deductive Logic, p. 7. ApropadezaH (pramANazabdaH) - (ka) yathAdRSTasyArthasyaciravyApabhiSayA prayuktaH zabda:, (kha) prakRta vAkyArtha yathArtha jJAna prayuktaH zabdaH / anyathA Apto yathArtha upadezaH zabda- bodho yasmAt / (gau. vR. 1/1/7) yathA - brahma sUtra nyAya sUtrAdi rAptopadezaH / nyAyakozaH, bhImAcArya, baMdarakara oriyaNTala risarca insTITyUTa, pUnA, 1978, pR. 126 zrotragrAhyo guNaH zabdaH, AkAza mAtra vRttiH / saMdvividhaH, dhvanyAtmakaH varNAtmakazca / taMtra dhvanyAtmakaH bherthAdau / varNAtmakaH saMskRta bhASAdisapaH / / -A Primer of Indian Logic, p. 10. 59 170

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sarvavyavahArahetuH jJAnaM buddhiH / sA dvividhA smRti anubhavazca 11/09 saMskAramAtrajanyaM jJAnaM smRtiH / / tadbhinnaM jJAnamanubhavaH / sa dvividhaH yathArthaH ayathArthazca / / -A Primer of Indian Logic, p. 12. 63 Kappuswami Shastri, A Primer of Indian Logic, p. 255. zrotropalabdhirbuddhinirgrAyaH prayogeNa'bhijvalita AkAzadezaH zabdaH / / mahAbhASya / / jisakI zrotroM se prApti jo buddhi se grAhya karaneyogya aura prayoga se prakAzita tathA AkAza jisakA deza hai, vaha zabda kahalAtA hai| satyArtha prakAza - dayAnanda sarasvatI, ArSa sAhitya pracAra TrasTa, dillI, 1988, pR. 41 zrutaMmatipUrvaM dvayanekadvAdazabhedam / - tattvArtha sUtra - paM. phUlacandra siddhAnta zAstrI, prathama adhyAya, pR. 37 zrutajJAna kI utpatti indriyoM se na mAnakara mana se hI mAnI hai| - tattvArtha sUtra, prathama adhyAya, pR. 38 laukika prayojana kI siddhi ke lie yadi vaha anya zruta kA avalokana karatA hai to aisA karanA anucita nahIM hai, phira bhI usa abhyAsa ko paramArtha koTi kA nahIM mAnA jA sakatA hai| usameM bhI jo kathA, nATaka aura upanyAsa Adi kAma ko bar3hAte haiM, jinameM nArI ko vilAsa aura kAma kI mUrti rUpa se upasthita karake nArItva kA apamAna kiyA gayA hai, jinake par3hane se mAra-kATa kI zikSA milatI hai, manuSya manuSyatA bhUlakara pazutA para utArU hone lagatA hai| unakA vAcana sunanA sarvathA chor3a denA caahie| zaMkA- jabaki vividha darzana aura dharma ke grantha bhI zruta kahalAte haiM taba phira unake paThana-pAThana kA niSedha kyoM kiyA jAtA hai? mokSa mArga meM prayojaka nahIM hone se unake paThana-pAThana kA niSedha kiyA jAtA hai| - tattvArtha sUtra - paM. phUlacandra siddhAnta zAstrI, prathama adhyAya, pR. 42 vaise jJAna ko bar3hAne ke liye aura saddharma kI siddhi ke lie unakA jJAna prApta karanA anucita nahIM hai| sva- samaya kA abhyAsa karane se bAda hI parasamaya kA abhyAsa karanA cAhiye anyathA satyatA se cyuta hone kA Dara banA rahatA hai| - tattvArtha sUtra, prathama adhyAya, pR. 42 64 zrImadbhagavad gItA, adhyAya-18, zloka - 66 65 ema. hiriyannA ( anuvAdaka DaoN. govardhana, zrImatI maMju gupta, zrI sudhavIra caudharI), bhAratIya darzana kI rUparekhA, pR. 244 66 DaoN. esa. rAdhAkRSNana, bhAratIya darzana, bhAga-2, rAjapAla eNDa sansa, kazmIrI geTa, dillI - 6, pR. 374. 67 vahI, pR. 389. 68 'esa. rAdhAkRSNan, bhAratIya darzana, bhAga 2, pR. 389. 69 zAstradIpikA, 1/1/5, pR. 115 70 'tanmRSA moSadharma yadbhagavAnityabhASata sarve ca moSadharmANaH saMskArastena te mRSA / nAgArjuna, madhyamakazAstra 13.1 71 "iha draSTurabhAvAd draSTavyadarzane aSi na sta ityuktam / ataH kuto vijJAnAdicatuSTayaM vijJAnasparzavedanAtRSNAvatuSTavyam? tasmAtra santi vijJAnAdIni / " - prasannapadA, pR. 45 72 prameyakamala mArtaNDa, pR. 13 73 brahmasUtra, zAM. bhA. adhyAsabhASya, pR. 13. " 171

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74 vahI, pR. 13. 75 vahI, pR. 13. 76 'eca. ema. bhaTTAcArya, da prinsapalsa oNpha philaoNsaphI, pR. 162. 77 vahI, pR. 161. 78 'da prinsapulsa oNpha philaoNsaphI, pR. 7-9. 79 vahI, pR. 11. 80 'eca. ema. bhaTTAcArya, da prinsapulsa oNpha philosaphI, kalakattA yunivarsiTI, 1959 I., pR. 7 81 vAya. masIha, varlDa parsapekTiva, sampAdaka DaoN. rAmajI siMha, pR. 208. 82 'DaoN. brajakizora jhA, pramukha rAjanItika cintaka, khaNDa-2, bihAra hindI graMtha akAdamI, paTanA, tRtIya saMskaraNa, 1989, pR. 15 vahI, 83 pR. 15 84 vahI, pR. 17 85 vahI, pR. 284. 86 'DaoN. jayazaMkara mizra, prAcIna bhArata kA sAmAjika itihAsa, bihAra grantha akAdamI, paTanA, 2004, pR. 257 87 vahI, pR. 259 88 sI.I.ema. joDa, gAiDa TU philaoNsaphI, pR. 108. 89 vahI, pR. 111-112 90 vahI, pR. 112-113. 91 bI. rasela, hisTrI oNpha vesTarna philaoNsaphI, jaoNrja elena eNDa anavina li., laMdana, 1957, pR. 673. 92 vahI, pR. 685. 93 vahI, pR.698 94 sI. I. ema. joDa, gAiDa TU philaoNsophI, pR. 112. 95 vahI, pR. 110. 96 bI. rasela, hisTrI oNpha vesTarna philaoNsaphI, pR. 604. 97 vahI, pR. 604. 98 sI. I. ema. joDa, gAiDa TU philaoNsophI, pR. 122 123. 99 epha. thilI, e. hisTrI oNpha philaoNsaphI 100 bI. rasela, hisTrI oNpha vesTarna philaoNsaphI, pR. 731. 101 1 sI. I. ema. joDa, gAiDa TU phalosaphI, vikTara golaiMja li., laMdana, 1946, pR. 366. 102 vahI, pR. 368. 103 bI. rasela, hisTrI oNpha vesTarna philosaphI, jaoNrja elena eNDa anavina li., laMdana, 1957 I., pR. 731. 104 sI. I. ema. joDa, gAiDa TU philaoNsaphI, pR. 312-313. 105 eca. ema. bhaTTAcArya, da prinsapulsa oNpha philaoNsaphI, kalakattA, 1957, pR. 147. esa.sI. caTarjI, da praoNblama oNpha philaoNsaphI. 107 eca. ema. bhaTTAcArya, da prinsapulsa oNpha philaoNsaphI, kalakattA, 1957, pR. 140. 108 vahI, pR. 145. 109 vahI, pR. 162. 110 sI. I. ema. joDa, gAiDa TU philaoNsaphI, pR. 162 106 172

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vahI, pR. 183-184. 112 vahI, pR. 184. 113 vahI, pR. 213. 114 vahI, pR. 213-214. 115 bI. rasela, hisTrI oNpha vesTarna philaoNsaphI, pR. 698. 116 vahI, pR. 698. 117 vahI, pR. 699. // epha.esa. braiDale (anuvAdaka-DaoN. phatehasiMha), AbhAsa aura sat, hindI samiti sUcanA vibhAga, ___ lakhanaU, 1964 I., pR. 44 119 uddhata, bI.ena.rAya, TeksTa buka oNpha inDakTiva laoNjika, pR. 173 12vahI, pR. 173 vahI, pR. 174 122 vahI, pR. 159 123 vahI, pR. 191 124 vahI, pR. 191 125 vahI, pR. 194 pR. 135 vahI, pR. 170 128 vahI, pR. 171 129 DaoN. esa. rAdhAkRSNan (anuvAdaka sva. nandakizora gomila), bhAratIya darzana (bhAga-1), rAjapAla eNDa sansa, dillI-6, 1973, prastAvanA, pR. 6. 130 zrI vAdarAyaNa (veda vyAsa), zrImadabhagavad gItA, adhyAya-16, zloka-caturtha 131 vahI, zloka-14vAM 132 DaoN. (zrImatI) lakSmI saksenA (saMpA.), samakAlIna pAzcAtya darzana, uttara pradeza hindI saMsthAna, lakhanaU, 1991, pR. 203. 133 sI.I.ema. joDa, gAiDa TU philaoNsaphI, pR. 285. 134 zrI vAdarAyaNa (veda vyAsa), zrImadbhagavad gItA, adhyAya-2, zloka-7 135 vahI, adhyAya-18, zloka-78 136 vahI, adhyAya-18, zloka-50 137 gosvAmI tulasIdAsa, zrIrAmacaritramAnasa, bAla kANDa, gItA presa, gorakhapura, saMvat 2040, pR. 92. 1.38 zrI vAdarAyaNa (veda vyAsa), zrImadbhagavad gItA, adhyAya-10, zloka-34 159 vahI, adhyAya-4, zloka-38 140 vahI, adhyAya-4, zloka-39 141 harimohana bhaTTAcAya, da prinsapulsa oNpha hilaoNsaphI, kalakattA, 1959. 1- vahI, adhyAya-4, zloka-38 14 vahI, adhyAya-4, zloka-39 144 harimohana bhaTTAcAya, da prinsapalsa oNpha hilaoNsaphI, kalakattA, 1959. 145 vahI. 173