Gyan Mimansa Ki Samikshatma Vivechna

Publisher: ZZZ Unknown

Page 4

ज्ञान-मीमांसा की विवेचना करने के पूर्व ज्ञान की परिभाषा देना आवश्यक प्रतीत होता है। इस सम्बन्ध में अद्वैतवादियों का मत उपर्युक्त मत से भिन्न एवं युक्तिसंगत प्रतीत होता है। इस सम्बन्ध में एच.एम. भट्टाचार्य ने ठीक ही लिखा है कि "The Advaitist..... A pure unity cannot admite of any degree either of truth or of reality. The doctrine of Adhyāsa 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." इस सम्बन्ध में पाश्चात्य दार्शनिकों में ब्रैडले का मत सामंजस्य सिद्धान्त का बहुत हद तक पालन किया है। अन्तिम सत्य में इन्होंने भी डिग्रियों का निषेध किया है। इसीलिए एम.एम. भट्टाचार्य ने लिखा है कि, " 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. किन्तु सत्य के संवारिता सिद्धान्त से रामानुज एवं शंकर सन्तुष्ट नहीं है। रामानुज की अवधारणा को स्पष्ट करते हुए एच.एम. भट्टाचार्य ने लिखा है-"...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." अधिकांश भारतीय अभी भी इसे स्वीकार करते हैं।
चार्वाक की तत्त्वमीमांसा (Epistemology)
The epistemological doctrine of the Cîrvíka 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