द्वैतवाद

dvaitavad ya dvait sanskrit bhasha ka shabd jisaka arth 'dvivad' hai. vedaant ki roodhivadi hiandu darshanik pranali ka ek mahattvapoorn mat hai. dvaitavad darshan se sambandhit ek vad hai, jisake praneta madhvachary the. 'ek' se adhik ki svikriti hone ke karan yah 'dvait' tatha 'trait' donoan hi namoan se abhihit hai. is darshan ke anusar prakriti, jiv tatha paramatma tinoan ka astittv many hai. madhvachary ne 'bhav' aur 'abhav' ka aankan karate hue bhram ka mool karan abhav ko mana hai. is mat mean vibhinn darshanoan mean se anek tattv grihit haian. dvait mean bhed ki dharana ka b da mahattv hai. bhed hi padarth ki visheshata kahalata hai, at: use 'savisheshabhed' kaha gaya. mukti char prakar ki hoti hai:-

1. saloky
2. samipy
3. saroopy
4. sayujy

siddhaant

vo darshan jo dvaitavad ke nam se prasiddh hai sabase adhik lokapriy vicharadhara hai. ye vicharadhara eeshvar ko vishv ke srashta tatha shasak manati hai. dvaitavadiyoan ka manana hai ki vishv mean tin chijoan ka astitv hai : eeshvar, prakriti tatha jivatma. eeshvar, prakriti tatha jivatma tinoan hi nity haian parantu prakriti aur jivatma mean parivartan hote rahate haian jabaki eeshvar mean koee parivartan nahian hota arthath vo shashvat hai. dvaitavadi manate haian ki eeshvar sagun hai arthath usame gun vidyaman haian, jaise dayaluta, nyay, shakti ityadi. sath hi sath ye manyata hai ki eeshvar mean achchhe manaviy gun to haian parantu kharab gun nahian jaise aandhakar ke bina prakash. kul milakar dvaitavadi manaviy eeshvar ki pooja karate haian lekin ye manate hue ki usame keval shubh manaviy gun haian. parantu unake siddhaant svavirodhi haian.

udaharan ke lie ek taraph vo kahate haian ki eeshvar kharab manaviy gunoan se pare hai vahian doosari taraph ye bhi manate haian ki eeshvar prasann hota hai, aprasann hota hai, pi ditoan ki pi da dekhakar dukhi hota hai adi, lekin vo ye spasht nahian karate ki vo aprasann kyoan hota hai jabaki ye achchha manaviy gun nahian hai. dvaitavad mean isi tarah ke aur bhi svavirodhi siddhaant dekhane ko milate haian. phir bhi vo is bat mean gahara vishvas rakhate haian ki eeshvar anant shubh gunoan ka bhandar hai. vishv ki rachana ke sandarbh mean vo vyakhya dete haian ki eeshvar bina upadan karanoan ke vishv ki rachana nahian kar sakata. prakriti hi vah upadan karan hai jisase vo rachana karata hai. duniya ke adhikaansh dharm dvaitavadi haian ya kah sakate haian ki aisa hone ke lie vivash haian kyoanki samany manushy ke lie kisi amoort chiz ki kalpana karana utana hi kathin hai jitana kisi anapadh ke lie gurutvakarshan bal ya vidyut bal ki kalpana karana. adhikatar log sookshm siddhaantoan ko samajhane ke lie apane mastishk ko uchch star tak le jane ke bajae un siddhaantoan ko hi nimn star tak le ate haian aur phir unhean sthool roop mean grahan karate haian. yadyapi eeshvar vishayak sachchaee kuchh aur hi hai, tathapi sanpoorn vishv mean samany logoan ka yahi dharm hai. ve ek aise eeshvar mean vishvas rakhate haian jo unase alag rahakar unapar ek raja ki tarah shasan karata hai tatha poori tarah se pavitr aur dayalu hai. parantu yahaan ek atyant svabhavik prashn uthata hai ki us dayalu raja ka sansar itane kashtoan se kyoan bhara hai.

madhvachary

1. REDIRECTsaancha:mukhy

dvaitavad ke sansthapak madhav the, jinhean anandatirth (lagabhag 1199-1278) bhi kahate haian. vah dakshin bharat mean adhunik karnatak rajy ke the, jahaan unake ab bhi bahut se anuyayi haian. apane jivanakal mean hi madhav ko unake shishy vayu devata ka avatar manate the, jinhean dusht shaktiyoan dvara darshanik shankar ko bheje jane ke bad bhagavan vishnu ne achchhaee ki raksha ke lie prithvi par bheja tha. shankar ko advait mat ka mahattvapoorn pratipadak mana jata hai.

madhav ka mat hai ki vishnu sarvochch eeshvar hai. is prakar vah upanishadoan ke brahma ko vaiyaktitak eeshvar ke roop mean manate haian, jaisa ki ramanuj (lagabhag 1050-1137) ne unase pahale mana tha. madhav ki paddhati mean tin shashvat satvik vyavasthaean hai : paramatma ki, atma ki aur j d prakriti ki. isake atitikt eeshvar ke astitv ko tarkik praman se pradarshit kiya ja sakata hai, yadyapi dharmagranth hi us ki prakriti ki shiksha de sakate haian. eeshvar ko sabhi siddhiyoan ka sar aur nirakar mana jata hai, jo sachchidanand se bana hai (astitv, jivatma aur paramaand). madhav ke lie eeshvar brahmaand ka karta hai n ki upadan, kyoanki eeshvar ne svayan ko vibhajit kar vishv ka srijan nahian kiya hoga n hi kisi any tariqe se, kyoanki agar aisa hota, to yah us siddhaant ke viparit hota ki eeshvar aparivartaniy hai. isake alava yah manana eeshaniandak bhi hoga ki sarvagun sanpann eeshvar apane ko badal kar trutipoorn bana sakata hai.

madhav ki ray mean vyaktiyoan ki atmaean sankhya mean anant hai aur anavik anupatoan mean hai. ve eeshvar ka bhag haian aur usaki kripa se astitv mean hai. apane kriyakalapoan mean ve poori tarah eeshvar ke niyantran mean haian. yah eeshvar hi hai, jo atma ko simit star tak kriyakalap ki svatantrata deta hai. yah svatantrata atma ke vigat karmoan ke anuroop di jati hai.

ajnan ko kee any bharatiy darshanikoan ki tarah madhav bhi doshapoorn jnan manate haian, jise bhakti ke madhyam se hataya aur sahi kiya ja sakata hai. bhakti kee tariqoan se ki ja sakati hai; dharmagranthoan ke ekagratapoorn adhyayan se, nisvarth kartavy palan ya bhakti ke vyavaharik karyoan se. bhakti ke sath eeshvar ki prakriti mean sahaj aantardrishti hoti hai ya vishesh prakar ka jnan ko sakata hai. bhakti shraddhaluoan ke lie lakshy ho sakati hai. vishnu ki aradhana usase milane vale parinam se adhik mahattvapoorn hai. dvait ke anuyayiyoan ka vartaman keandr dakshin bharat ke karnatak mean udupi mean hai, jisaki sthapana madhav ne hi ki thi aur yah mathadhishoan ki shrriankhala ke aantargat anavarat bana raha .

darshanik siddhant

madhvachary ka darshanik siddhant dvaitavad hai. yah shankarachary ke advaitavad ke nitant pratikool hai, aur usaka prabal virodhi hai. madhvachary ne jivan ki vastavikata samajhate hue use vyavaharik aur ruchipoorn banane ka adhar apane dvaitavad mean prastut kiya. inake anusar do padarth ya tattv pramukh haian, jo svatantr aur asvatantr haian. svatantr tattv paramatma hai, jo vishnu nam se prasiddh hai, aur jo sagun tatha savishesh hai. asvatantr tattv jivatma hai. ye donoan tattv nity aur anadi haian, jinamean svabhavik bhed hai. yah bhed paanch prakar ka haian, jise shastriy bhasha mean 'prapanch' kaha jata hai.

• eeshvar anadi aur saty haian, bhranti-kalpit nahian.
• eeshvar jiv aur j d padarthoan se bhinn hai.
• jiv aur j d padarth any jivoan se bhinn hai evan ek j d padarth doosare padarthoan se bhinn hai.
• jab tak yah tatvik bhed bodh udit nahian hota, tab tak mukti sanbhav nahian.

madhvachary ke siddhant ki rooparekha nimnaankit shlokoan mean vyakt ki gee hai-

shri manmadhvamate hari: paritar: satyan jagath tatvato,
bhedo jivagana hareranuchara nichochch bhavan gata.1.
muktirnaiv sukhanubhootiramala bhaktishch tatsadhane,
hyakshadi tritachan praman a khilamnavaik vedmo hari:.2.

1. vishnu sarvochch tattv hai.
2. jagat saty hai.
3. brahm aur jiv ka bhed vastavik hai.
4. jiv eeshvaradhin hai.
5. jivoan mean taratamy hai.
6. atma ke antarik sukhoan ki anubhooti hi mukti hai.
7. shuddh aur nirmal bhakti hi moksh ka sadhan hai.
8. pratyaksh, anuman aur shabd tin praman haian.
9. vedoan dvara hi hari jane ja sakate haian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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