वाचस्पतिमिश्र

vachaspatimishr ka nam bharatiy darshanoan ke chhatroan ke lie suparichit hai, kyoanki bharat ke vividh astik darshanoan ko vachaspatimishr ka mahattvapoorn yogadan hai. nyay, mimaansa, saankhy-yog tatha advait vedaant, in sab darshanoan mean vachaspatimishr ne vyakhya granth likhe haian. isase un darshanoan ka vishadikaran bahut achchhi tarah hua hai. is karan darshanashastr ke vidyarthiyoan ke lie darshanoan ka rahasy jan lene ke lie vachaspati ke granthoan ka adhyayan avashyak sa ho gaya hai.

upadhi

vachaspati ka yogadan sirf prachin darshanoan ke vishadikaran mean nahian hai, balki un darshanoan mean ne vichar late hue unaka vikas karane ka kary bhi vachaspati ne kiya hai. sabhi darshanoan mean svatantr prajna se vihar karane ka unaka vilakshan svabhav dekhate hue unhean panditoan ne 'sarvatantr svatantr' yah sarthak upadhi di hai.

parichay

kee vidvanoan ke anusar vachaspatimishr nepal ke simavarti kshetr ke najadik rahate the. vahaan ek dehat ke najadik 'bhama' nam ki nadi bahati hai, usaka namakaran vachaspati ki kanya 'bhamati' ke nam ke adhar par kiya gaya hai. vachaspati ne apane advait vedaant par likhe vyakhya granth ko apani kanya ka hi nam diya tha. lekin dinesh chandr bhattachary ke anusar vachaspatimishr ka nivas sthan aj jahaan darabhanga ki poorvasima hai, us pradesh mean tha. umesh mishr ke anusar vachaspatimishr darabhanga zile mean 'tharahi' namak gaanv mean rahate the. anek vidvanoan ka kahana hai ki vachaspatimishr 'maithil' brahman the. vachaspatimishr ka kal navian sadi ka uttarardh ya dasavian sadi bataya jata hai.

vachaspati ne apane guru ka nirdesh karate samay unhean 'nyay manjari' ka karta bataya hai. ab zyadatar panditoan ka mat yah hai ki vachaspatimishr ka guru trilochan nam ka tha tatha trilochan ke nyay granth ka nam nyay manjari tha. yah granth aj upalabdh nahian hai, lekin usamean se kuchh parichchhedoan ke uddharan doosare granthoan mean milate haian. nyayamanjarikar jayantabhatt vachaspatimishr ka guru nahian tha.

rachanaean

vachaspatimishr ke granthoan mean jo vachaspatimishr ke hi any granthoan ke nirdesh ate haian, unaki madad lete hue umesh mishr ne vachaspatimishr ke granthoan ka kram is prakar bataya hai-

1. nyayakanika
2. brahmatattv samiksha
3. tattvabiandu
4. nyayasoochi nibandh
5. nyayavartikatatparyatika
6. tattvakaumudi
7. tattvavaisharadi
8. bhamati

vachaspatimishr ke in granthoan ka parichay kramash is prakar hai-

nyayakanika

mandanamishr ke 'vidhivivek' namak granth par vachaspatimishr ki yah tika hai. nam se yah nyay granth lagata hai, lekin vastut: yah poorvamimaansa shastr ka granth hai. 'svargakamo yajen' arthat 'jise svarg ki ichchha hai, vah yajn kare', is prakar ke jo vidhivaky haian, unaka svaroop, arth tatha prayojan spasht karana vidhivivek ka mukhy uddeshy hai. yahi nyayakanika ka bhi uddeshy hai. vidhivakyoan ka mukhy prayojan kaun sa hai? kuchh mimaansakoan ke anusar vidhivakyoan ke adhar ved ka praman siddh kar sakate haian, kyoanki jo doosare pratyaksh, anuman adi pramanoan se siddh nahian hota, vah yagadikartavyavishayak vakyoan ke arth ka jnan sirf shabd praman se hi ho sakata hai. lekin vachaspatimishr ko yah mat pasand nahian hai. agar kritiprerak vakyoan ke arth ka jnan doosare pramanoan se nahian ho sakata, yah mukti ved ka pramany siddh karane ke lie kafi hai, to isi adhar par 'chaity ka vandan karana chahie', is prakar ke bauddhoan ke vachan bhi praman sabit hoange.

vidhivaky

doosare kuchh logoan ne vidhivakyoan ka prayojan 'shabd aur arth mean hone vale sambandh ka jnan' bataya hai. lekin vachaspati ne is vikalp ka bhi khandan kiya hai. shabdarth sambandh maloom karane ke lie vidhivakyoan ki hi zaroorat ho, aisi bat nahian hai. varnanatmak vakyoan se bhi yah siddh ho sakata hai. tisare kuchh mimaansakoan ka kahana hai ki vidhivakyoan ka uddeshy 'kisase phayada hoga, kisase nahian hoga' isaka jnan karata hai. lekin vachaspati ne is vikalp ko bhi amany kar diya hai aur kaha hai ki 'garmi mean jal ka sianchan sharir ka tap kam karata hai' aur 'agni jvala se lipat jane se adami jal jata hai' is tarah ke vaky, jo vidhi vaky nahian haian, khali tathy soochak vaky haian. ve bhi manushy ko achchha kya hai tatha bura kya hai, isaka jnan karate haian. vachaspatimishr manate haian ki vidhivakyoan ka prayojan hai 'purusharthasadhanatvavabodh' arthath purash ka jo isht ya sadhy arth ho, jaise ki svarg, usaka sadhan kaun sa hai, yah batana. vyavahar mean jo hamara chhota-mota isht phal hota hai, usake sadhanoan ka jnan zyadatar doosare pramanoan se hi ho jata hai. lekin svarg jaise purusharth ke sadhan ke bare mean jnan ved hi karata hai. svarg ke lie vah upay hai. yah jnan doosare kisi sadhan se nahian prapt ho sakata. sirf ved vakyoan se hi yog mean hone vala 'svargasadhanatv' jnan ho sakata hai. isilie yahi vidhivakyoan ka prayojan hai tatha unaka arth bhi isi drishti se lagana chahie.

vidhi ka svaroop

is prakar vidhivakyoan se bodhit hone vala jnan adami ko purusharthasadhan ke lie pravritt karata hai. lekin is vidhi ka svaroop kya hai? usi ki charcha vidhivivek tatha nyayanirnay ka pramukh vishay hai. kuchh mimaansakoan ke anusar 'svargakamo yajen' is tarah ka vaky hi vidhi hai. lekin vidhi to vah honi chahie ki jisake jnan se sakshath pravritti ho jae. lekin vaky ke jnan se sakshath pravritti nahian hoti hai. vaky ke jnan se vakyarth ki prama (yatharth jnan) hoti hai, isilie to vaky praman kahalata hai. agar vaky se sakshath pravritti hone lagi to vaky praman nahian hoga. isilie vachaspatimishr vidhi ka svaroop vaky (ya shabd) nahian manate.

doosare kuchh mimaansak kaheange ki vidhi shabd vyapar hai. lekin shabd mean hone vali abhidhashakti ya bhavanaroop vyapar, jisase arth jnan hota hai, apane ap hamean kriti ke prati pravritt nahian kar sakata. vaise to sabhi shabdoan mean abhidha hai. agar vyapar hi vidhi hota to ham 'ghat' jaisa koee shabd sunate hi kary ke prati pravritt hote, isalie tisara vikalp yah rah jata hai ki vidhi ka arth hai pravartak vaky ka arth. is vikalp ki vachaspati ne b de vistar se charcha ki hai, tatha liang ke arth ke bare mean prabhakar ke mat ki joradar alochana ki hai. prabhakar ke anusar liang ka arth hai 'niyog' (niyukt karana), yah arth vartaman, bhoot ya bhavishy kisi kal ka nirdesh nahian karata. liangayukt vaky sunate hi yah niyog roop arth jana jata hai tatha sunane vale ko pravritt karata hai. prabhakar ke anusar yah niyog roop arth janane ka ek matr marg shabd praman hai. vachaspatimishr isaka khandan karate hue kahate haian ki agar shabdarth sambandh roop sanket ka jnan n ho to ved vakyoan ko, unamean hone vale liang ka arth kaise samajh mean ayega. sanket roop sambandh ka jnan hone ke lie pahale arth ka svatantr roop se jnan hona zaroori hai. isilie liang ke niyog roop arth ka jnan shabd se hi hota hai, aisa manana uchit nahian hai.

siddhaant paksh

niyog hi vidhiliang ka arth hai, prabhakar ke is mat ke khandan ke bad vaspatimishr ne siddhaant paksh ka vivaran kiya hai. mandanamishr vidhivivek mean kahate haian, 'vah kriti ishtaphal ka sadhan hai' yahi arth liang ka ho sakata hai aur isi arth ka jnan adami ko pravritt kar sakata hai. mandan ke is mat ki vyakhya karate samay vachaspatimishr ne nyay vaisheshikoan ki riti apanayi hai, jisake anusar kisi bhi subuddh vyakti mean jo pravritti hoti hai, usake prati prayatn karan hota hai. prayatn ke prati ichchha tatha ichchha ke prati ishtasadhanata ka jnan karan hota hai. yah ishtasadhanatv hi vachaspati ke anusar vidhiliang ka arth hai.

vidhivivek mean mandan ne tatha nyay nirnay mean vachaspati ne jo vivechan kiya hai, vah sirf 'vedavakyoan ka arth' ya 'vaidik karmakaand' ke sandarbh mean hi mahattv nahian rakhata, balki usaka sambandh adhinaitik prashnoan se bhi hai. adhinitishastr mean 'chahie' tatha 'hai' ke bare mean ek prashn is prakar upasthit kiya ja sakata hai- kya chahie ka arth ham, poornataya 'hai' ke dvara bata sakate haian? ya chahie ka koee svatantr arth hai, jo 'hai' se bilkul bhinn hai? prabhakar ka paksh hai ki chahie ka niyogaroop arth hai, jo ham doosare kisi praman se nahian jan sakate. shabd praman ko chho dakar baki sab praman kya 'hai? yah bata sakate haian, kya karana 'chahie', yah nahian, jabaki liang se hi yah 'chahie' vala arth jnat kar sakate haian. lekin mandan tatha vachaspati ke paksh ke anusar ishtasadhan ya sukhasadhan ki avadharana ke adhar par ham 'hai' aur 'chahie' mean pratit hone vala tarkik aantar ya nirodh door kar sakate haian.

vidhi ke svaroop ke sath vachaspati ne nyayanirnay mean doosare bhi kee prashnoan par charcha ki hai, jaise-

1. sphotavad
2. vedoan ka apaurushey
3. vedoan ka karta sarvajn eeshvar hai- is siddhaant ki alochana
4. bauddhoan ke kshanikavad ki alochana

brahmatattv samiksha

vachaspatimishr ka yah granth mandanamishr ki 'brahmasiddhi' par tika hai. bhamati tatha any granthoan mean vachaspati ne is granth ka nam uddhrit kiya hai. laikin isake alava granth ki zyada janakari nahian milati.

tattvabindu

vachaspatimishr ke is granth ka vishay hai 'shabdabodh' yani pramanabhoot vaky se hone vale arth ka yatharthajnan. vah kaise hota hai? is samasya ka samadhan vividh astik darshanikoan ne apani apani pranali ke anusar karane ka yatn kiya tha. vaiyakaranoan ke anusar vakyarthajnan karane vala koee vakyasphot nam ka padarth hai, jo dhvanisamooharoop vaky se prakat hota hai aur khud ajanma aur avinashi hai. kee prachin mimaansakoan ka mat tha ki jab vaky sunate haian, tab har ek shabd ka shravan hote hi usaka sanskar atma mean qayam ho jata hai tatha shabd nasht bhi ho jata hai. vaky ka akhiri shabd sunate hi pahale shabdoan ka sanskar udbodhit hota hai tatha un sanskaroan sahit aantim varn ka jnan hote hi vaky ke arth ka bhi jnan hota hai.

any mimaansak kathan

doosare kee mimaansakoan ke anusar vaky mean hone vali varnamala jab har ek varn, pad aur padarth mala hi shabdabodh karati hai. prabhakar tatha usake matanuyayi mimaansakoan ke anusar jab shabd (pad) vishisht riti se paraspar sanbaddh hue hoan, tab vaky mean hone vale any padoan ke arthoan se sambandh apana-apana arth, arthath vakyarth prakat karate haian. kumaril bhatt tatha unake matanuyayiyoan ka kahana hai ki vaky mean hone vale pad shabdabodh ka karan nahian haian, balki padoan ke arth vah karan haian. jab pad tatha unake arth vishisht riti se paraspar sanbaddh ho jate haian, tab vakyarth ka jnan karate haian. in vividh matoan mean se vachaspatimishr ne any matoan ka khandan karate hue kumaril bhatt ka mat apanaya hai.

vakyarth ka jnan

vakyarth ka jnan kaise hota hai? is prashn ke bare mean do mat bharatiy darshanashastr mean prasiddh haian. ek hai 'anvitabhidhanavad', jo prabhakar ka mat hai, tatha doosara hai 'abhihitanvayavad', jo kumaril bhatt ka mat hai. anvitabhidhan tatha abhihitanvayavad ki b di vistrit charcha tattvabiandu mean milati hai.

anvitabhidhanavad ke anusar vaky mean hone vale shabd jab ham sunate haian, tab ve shabd apana-apana arth paraspar sanbaddh (anvit) roop mean hi batate haian (abhidhan). pahale shabdoan ka arth dhyan mean ata hai, bad mean un arthoan ka sanbaddh yani vaky ka samuchit arth dhyan mean ata hai. is tarah ka kram manane ki koee zaroorat nahian hai, lekin abhihitanvayavad ke anusar vaky mean hone vale shabd pahale apana-apana arth batate haian (abhihit) aur bad mean un abhihit arthoan ka paraspar sambandh (anvay) hamari samajh mean ata hai. is prakar anvitabhidhanavad ke anusar padoan ka tatha vaky ka arth padoan ki abhidha shakti se hi samajh mean ata hai, lekin abhihitanvayavad ke anusar padoan ka arth abhidha shakti se jana jata hai aur vaky ka arth lakshana shakti se jana jata hai. anvitabhidhan ki alochana karate hue vachaspatimishr ne abhihitanvayavad ka samarthan tattvabiandu mean kiya hai.

nyayasoochi nibandh

yah granth gautam ke nyayasootr ka vishayavibhag matr hai.

nyayavartik/tatpary/tika

gautam ke nyayasootr par vatsyayan ne bhashy likha, us bhashy par udyotakar ne vartik likha. udyotakar ke vartik par vachaspatimishr ne jo tika likhi, usi ka nam 'nyayavartik/tatpary/tika' hai. bharatiy darshanik vichar sootr, bhashy (ya vartik), bhashy par tika ke roop mean prastut kiya gaya hua zyadatar dikhaee deta hai. lekin isaka arth yah nahian ki is darshanik vichar mean kuchh pragati huee hi nahian. ne vichar prastut kiye ge par unhean bhi is sootr bhashy tika paddhati ke karan parampara mean jo d diya gaya. nyayavartik/tatpary/tika mean vachaspatimishr ke dvara nyay darshan mean kiya gaya yogadan milata hai. udyotakar ke kal mean naiyayikoan ke samane ek b da prashn tha, bauddh tarkikoan ki alochanaoan ka javab dena. udyotakar ne apane nyayavartik mean bauddhoan ki prakhar alochana ki, lekin usamean zyadatar vitanda ki jhalak milati hai, kyoanki bauddh tark shastr ko javab dene ke lie naiyayikoan ka tark shastr us samay utana samarthy tatha sughatit nahian tha. bad mean bauddhoan ke hi kuchh vichar apanate hue tatha unamean kuchh sudhar karate hue naiyayikoan ne apana pramanashastr prabal banaya. isalie vachaspatimishr ke bauddh khandan mean is prabal pramanashastr ki parshvabhoomi spashtataya dikhaee deti hai. tatpary tika mean gautam pranit nyay darshan ke spashtikaran tatha samarthan ke alava dikhaee dene vala vachaspatimishr ka pramukh yogadan is prakar hai-

• pratyaksh, anuman adi jin pramanoan se hamean jnan milata hai, unaka pramanatv kaise siddh ho sakata hai? yani us praman se yatharth jnan hi mil raha hai, ayatharth nahi, yah kaise siddh ho sakata hai? kya in pramanoan mean hi aisa samarthy hai, ki jisase praman se jnan milate hi ham yah bhi jan jate haian ki jnan yatharth hai. ya doosare kisi sadhan se us praman ka pramanatv (pramany) siddh karane ki zaroorat a p dati hai. jo praman mean hi pramanyasiddhi ka samarthy manate haian, ve svat: pramanyavadi kahalate haian tatha jo praman ka pramany siddh karane ke lie doosare kisi sadhan ki zaroorat mahasoos karate haian, ve parat: pramanyavadi mane jate haian. naiyayik parat: pramanyavadi haian. naiyayikoan ka mat hai ki koee jnan yatharth hai ya ayatharth, isaka nishchay hamean usi jnan se nahian, balki us jnan se hone vali pravritti ki saphalata se hota hai. arthath is pramanyasiddhi ke lie ham anuman karate haian ki 'yah jnan yatharth hai, kyoanki yah saphal pravritti ka karan hai ...'. yahaan prashn uthata hai ki is prakar ka anuman praman hai ya nahian, usase hone vala jnan yatharth hai ya nahian, isaka nishchay kaise kiya jae. doosare anuman se to isamean anavastha ka dosh a jayega. is prashn ki charcha karate hue vachaspatimishr ne apana mat vyakt kiya hai ki yadyapi baki sab jnanoan ka yatharthatv siddh karana anumanoan par nirbhar hai, par is prakar ka pramany (ya apramany) siddh karane vala anuman apane pramany ki siddhi ke lie doosare kisi praman par nirbhar nahian. is prakar ka anuman svat: praman hi hai. pramany sadhak ya apramanyasadhak anuman ke bare mean agar koee sanshay nahian ho to vah anuman svat: siddh hi hai, aisa vachaspatimishr ka kahana hai.
• 'jahaan-jahaan dhoom hai, vahaan vahaan agni hai', is prakar ke vaky se vyakt hone vala jo dhoom aur agni mean niyat sambandh hota hai, us sambandh ke yani vyapti ke svaroop ke bare mean vachaspati ke kal mean b di charcha chal rahi thi. bauddhoan ne vyapti ke do prakar bataye the- tadatmy sambandh tatha tadutpatti sambandh. lekin naiyayikoan ke anusar tadatmy tatha tadutpatti ke alava bhi doosare sambandh vyapti mean a sakate haian. vachaspatimishr ne vyapti ka svaroop 'svabhavik sambandh' tatha nirupadhik sambandh, in do padoan mean spasht karane ka yatn kiya. aisa mahasoos hota hai ki vyapti ka yah svaroop vachaspati ke guru trilochan ne apani 'nyayamanjari' mean prakat kiya tha. usi ka samarthan tatha vivaran vachaspatimishr ne kiya hai. is mat ke anusar 'jahaan dhoom hai, vahaan agni hai' is vaky se vyakt hone vala sambandh svabhavik hai. arthath dhoom ka aisa svabhav hi hai ki jisase vah agni ke sath niyat roop se baddh hota hai. lekin agar ham kahean ki 'jahaan agni hai, vahaan dhoom hai' to vah galat hoga, kyoanki agni ka dhoom ke sath svabhavik sambandh nahian hai. agni ka vah svabhav nahian hai ki usake sath hamesha dhoom ho. agni ka dhoom ke sath sambandh sopadhik hai, arthath agar agni 'ardr eedhan se utpann' hua ho, tabhi usase dhoom nikalata hai. is prakar 'ardr eedhan se utpann hona' yah upadhi hai, ek tarah ki shart hai jo agni ko dhoom se sanbaddh hone ke lie poori karani zaroori hai. vyapti sambandh nirupadhik yane bina shart hona chahie.
• shabd praman ki charcha karate samay vachaspati ne svabhavik sambandh ki kalpana ki madad li hai. vachaspati kahate haian ki shabd praman ka aantarbhav anuman mean nahian kiya ja sakata, kyoanki anuman mean hetu aur sadhy mean jo 'svabhavik sambandh' hota hai, us prakar ka svabhavik sambandh shabd aur arth mean nahian hota. shabd ka yah svabhav nahian hai ki vah vishisht arth ka bodh karae. shabd aur arth ka sambandh sanket par eeshvarechchha par avalambit hai, sopadhik hai.
• naiyayikoan ne pramanoan ki charcha karate hue samay abhav padarth ko svikar kiya tha, lekin kisi vastu ka abhav jan lene ke lie anupalabdhi namak svatantr praman ki koee zaroorat nahian mani jati thi. vatsyayan ne abhav padarth ki svikriti karate hue abhav ka vargikaran bhi kiya tha. udyotakar ke bad abhav padarth ke suspasht varnan ke prayas naiyayikoan ne kie. vachaspati ne abhav ka moolat: in do vargoan mean vargikaran kiya- tadatmyabhav (isi ko anyonyabhav bhi kahate haian) tatha sansargabhav. anyonyabhav ka arth hai bhed. 'patthar pe d nahian hai', is prakar ke vaky mean anyonyabhav ka pratipadan hai. sansargabhav ke tin prakar vachaspati ne batae. pragabhav, pradhvansabhav tatha atyantabhav. utpatti se pahale kisi vastu ka jo abhav hota hai, use pragabhav kahate haian. vastu ke nasht hote hi usaka jo abhav paida hota hai, vah pradhvansabhav kahalata hai tatha 'pavan ka rang nahian hota', is prakar ke vaky mean jis abhav ka pratipadan hota hai, use atyantabhav kahate haian. abhav ka yah vargikaran bad mean nyay vaisheshik darshan mean sarvamany ho gaya.

tattvakaumudi

tattvakaumudi ya saankhyatattvakaumudi vachaspatimishr ki eeshvar krishna ki 'saankhyakarika' par vyakhya hai. saankhyakarika mean granthit saankhy darshan ka achchhi tarah se jnan karane ke lie vah bahut hi upayukt siddh huee hai.

tattvavaisharadi

patanjali krit 'yogasootr' par jo 'vyasabhashy' hai, us bhashy ka vivaran vachaspatimishr ke 'tattvavaisharadi namak granth mean milata hai. lekin saankhyatattvakaumudi tatha tattvavaisharadi in donoan granthoan mean vachaspatimishr ka kuchh vishesh niji yogadan ham nahian pate haian.

bhamati

vividh astik darshanoan par vachaspatimishr ne jo tikaean likhian, unhean dekhane se vidit hota hai ki vachaspatimishr in vividh darshanoan ke aantarang se bahut achchhi tarah se parichit the. un darshanoan ke balasthan tatha marmasthan unhean maloom hue the tatha in darshanoan ka samanvay kaise, kitani had tak kiya ja sakata hai, isake bare mean bhi vachaspatimishr ko ek drishti prapt huee thi. isilie vidvanoan ka kahana hai ki vachaspatimishr bhamati mean kabhi kabhi yah samanvay ki drishti apanate haian. ek had tak baki darshan bhi maulik haian, tatha advait darshan ki samagr pratibha mean un darshanoan ka bhi ek sthan hai. aisa ek samanvay ka drishtikon vachaspati ka bhamati mean dikhaee deta hai. 'bhamati' shankarachary ke brahmasootr bhashy par likhi huee tika mani jati hai.

shaankaravedaant

shankarachary ke bad shaankaravedaant ke anek vyakhyakar hue tatha shaankaravedaant ke kuchh siddhaantoan ke nishchit svaroop ke bare mean kuchh matabhed bhi utpann hue. shankarachary ke bad jo pramukh do sampraday shaankaravedaant mean utpann hue, ve haian 'vivaran sampraday' aur 'bhamati sampraday'. shankarachary ke ek shishy padmapad ne 'pashchapadika vivaran' namak tika likhi. in granthoan mean se avishkrit hone vala 'vedaant sampraday', 'vivaran sampraday' ya 'vivaran prasthan' kaha jata hai. shankarachary ke doosare ek shishy 'sureshvarachary' ji se jis sampraday ka prarambh hua, vah bhi 'akhir vivaran sampraday' mean shamil hua. lekin shankarachary ke aur ek shishy mandanamishr se jis sampraday ka arambh hua, usamean vivaran sampraday se kuchh alag si vicharadhara prakat huee. mandanamir ke vicharoan ka vachaspatimishr par kafi prabhav p da tha tatha mandanamishr ke sampraday ka joradar pratipadan vachaspatimishr ne apane bhamati granth mean kiya. isilie is doosare sampraday ko bhamati sampraday ya bhamati prasthan kaha jata hai.

'vivaran sampraday' tatha 'bhamati sampraday' mean jo vaicharik vibhinnata hai, vah mukhyataya jiv, brahm aur vidya ke paraspar sambandh ke bare mean hai. panchapadika vivaranakar prakashatma ke anusar ajnan (avidya) brahm ke mool svaroop ko dhak deta hai tatha galat svaroop ko samane lata hai. at: jo avidya hai, vah brahm ke bare mean hai. lekin yah avidya ya ajnan kisako hota hai? is avidya ka adhar ya adhishthan kaun sa hai? is prashn par prakashatma ka javab hai ki is avidya ka adhar ya adhishthan bhi brahm hi hai. brahm ko apane svaroop ke bare mean vismaran ya mithyajnan hota hai tatha usi se prapanch ka abhas hota hai. vachaspatimishr ka mat isase alag hai. vachaspatimishr ke anusar yadyapi avidya brahm ke bare mean hai, avidya ka vishay brahm hai, lekin is avidya ka adhar ya adhishthan brahm nahian hai, balki jiv hai. brahm ke sachche svaroop ke bare mean jiv mean ajnan hai, arthath brahm vishayak ajnan jiv mean rahata hai. is prakar ek tarah se ham kah sakate haian ki vivaranakar ke anusar jiv brahm ko apane hi bare mean hone vali vismriti ka phal hai tatha us vismriti ke nash par jiv ka nash nirbhar hai. lekin vachaspatimishr ke anusar jiv ajnan se ya mithya jnan se naya utpann nahian hota hai, balki mithya jnan ke ashray ke roop mean vah anadikal se is duniya mean maujood hai. is prakar jiv aur mithya jnan donoan vachaspatimishr ke anusar anadi siddh hote haian.

aisa pratit hota hai ki jiv avidya ka ashray hai tatha jiv anek haian, yah vichar vachaspatimishr ne mandanamishr se apanaya. lekin mandanamishr ka yah bhi mat tha ki jiv mithyakalpana se janm leta hai. mandanamishr ke samane yah samasya thi ki agar mithya kalpana ka ashray jiv hai to us mithya kalpana ki utpatti se pahale jiv ko maujood hona chahie. lekin agar jiv hi mithya kalpana se utpann hota hai to jiv se pahale mithya kalpana honi chahie. is samasya ka samadhan karate hue mandanamishr kahate haian ki maya ya avidya ka svaroop hi moolat: anupapatti hai, isilie maya se prapanch kaise hota hai. isake spashtikaran mean bhi anupapatti ana svabhavik hi hai. vachaspatimishr is prakar ka uttar pasand nahian karate haian. unake anusar yadyapi adhyas se vishayatv ki arthath vishayibhoot atma ke jiv ke svaroop ki utpatti hoti hai tatha vishayatv se adhyas ki utpatti hoti hai, phir bhi isamean anyonyashray jaisa dosh nahian ata hai. jaise bij se aankur ki tatha aankur se naye bij ki utpatti hoti hai, usi prakar jiv se avidya ki tatha avidya se jiv ki utpatti hoti hai. is prakar ki avidya aur jiv ki anadi utpatti parampara manane se ham samasya ka samadhan kar sakate haian.

jiv anek haian tatha ve avidya ke ashray haian, aisa manane se ek aur saval ka javab milata hai. vyavahar mean har ek jiv mean hone vali avidya alag-alag manani chahie. svabhavik roop se hi, agar ek jiv mean ashrit avidya nasht ho jae to vah jiv mukt ho sakata hai. lekin ek jiv ke mukt hone par bhi brahm vishayak poori avidya ka nash nahian hota. isalie ek jiv ke mukt hone se sare jivoan ke mukt hone ka prasang upasthit nahian hota. lekin vivaran sampraday ke mat mean brahm ko hi avidya ka vishay tatha ashray manane se yah prasang bana rahata hai. yahaan par ek prashn uthaya ja sakata hai ki agar har ek jiv mean brahm ke bare mean hone vala ajnan tatha mithya jnan bhinn-bhinn hai to jagat ke bare mean jo anek jivoan ko ek jaisa jnan hota hai tatha jivoan mean jnan ka adan-pradan bhi hota hai, vah kaun se adhar par hota hai. is prashn ki charcha vachaspatimishr ne bhamati mean nahian ki hai. lekin vachaspatimishr ke sanbhavy uttar ke bare mean ham do dishaoan mean soch sakate haian-

1. vachaspatimishr ne anek avidyaoan ki charcha karate hue avidyatv samany mana hai tatha sab avidyaoan mean avidyatv ke saman hone ke karan jnan ka adan-pradan sambhav hota hai, aisa ve manate haian. yahaan vachaspati ne nyayadarshan ki sarani apanaee hai.
2. bhamati ke ek arambhik shlok mean vachaspati ne 'avidyadvitay' (do avidyaean) ka nirdesh kiya hai. ye do avidyaean 'moolavidya' tatha 'toolavidya' kahalati haian. moolavidya jivagat anek avidyaoan ka (moolavidyaoan ka) bij svaroop haian tatha toolavidya har ek jiv mean alag alag hai, aisa ham kah sakate haian.

siddhaant

advait vedaant mean prachalit ek vad ke sandarbh mean bhi vachaspatimishr ka vishesh sthan hai. jiv ke svaroop ke sandarbh mean advait vedaant mean do siddhaant prachalit haian. ek pratibianbavad kahalata hai tatha doosara avachchhedavad. pratibianbavad ke anusar 'jiv avidya mean p da hua brahm ka pratibianb jaisa hai. yahaan jal mean p de soory ke pratibianb ki upama di jati hai. vividh jalashayoan mean ek hi soory ke anek pratibianb dikhaee dete haian. lekin sab pratibianb soory par avalanbit haian, kianbahuna sooraj se ve alag nahian haian. jis jalashay ka pani sookh jae, usamean sooraj ka pratibianb nahian p dega. mano vah pratibianb apane bianb mean vilin ho jayega, lekin usaka bianb par koee asar nahian p dega. jiv ki mukti bhi isi tarike se hoti hai. avachchhedavad ke anusar jiv avidya roop upadhi se avachchhinn chaitany hi hai. isaka spashtikaran karate samay 'ghatavachchhinn akash' (ghatakash) ki upama di jati hai. ghat mean hone vala akash ya math mean hone vala akash mool akash se bhinn nahian hota hai. sirf ghat mean hone vala akash ghat se avachchhinn yani maryadit sa lagata hai. vah akash ghat ki maryada mean baddh sa mahasoos hota hai. ghat ke toot jane se aisa mahasoos hota hai ki ghatakash mool akash mean vilin ho gaya. vastut: ghatakash akash hi tha. baki akash se alag hone ki jo mithya pratiti thi, vah ghat ke toot jane se door ho gayi. jo bhi farq p data hai, vah ghat mean hai akash mean nahian. usi prakar mukti ke samay jiv, jo vastut: brahm roop hote hue bhi alag-sa pratit hota tha, brahm roop hi hai, yah jnan ho jata hai. sirf avidya ka avachchhed nasht ho jata hai.

in do vadoan mean se vachaspatimishr avachchhedavad ke prabhavi pratipadak the. yadyapi pratibianbavad tatha avachchhevad donoan yah pradarshit karane ke lie prastavit hue ki jiv brahm se alag nahian hai, phir bhi pratibianbavad se 'jiv brahm par ashrit hai', yah bat spasht hoti hai. 'jiv brahm roop hai', yah bat utani spasht nahian hoti, jitani avachchhedavad se spasht hoti hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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