वैशेषिक दर्शन की आचार-मीमांसा

achar-mimaansa

pray: sabhi darshanoan ke akar granthoan mean jnan mimaansa aur tattv mimaansa ke sath-sath kisi-n-kisi roop mean achar ka vivechan bhi antarnihit rahata hai. dharm, arth, kam, moksh ke samyak vivek ke sath jivan mean santulit kary karana hi achar hai. yahi karan hai ki pratyek vivekashil vyakti kabhi-n-kabhi yah sochane ke lie badhy ho jata hai ki jivan kya hai? sansar kya hai? sansar se usaka sanyog ya viyog kaise aur kyoan hota hai? kya koee aisi shakti hai, jo usaka niyantran kar rahi hai? kya manushy jo kuchh hai usamean vah koee parivartan la sakata hai? vyashti aur samashti mean kya antar ya sambandh hai? ek vyakti ka any vyaktiyoan ya jagat ke prati kya kartavy hai? ye aur kee any aise prashn haian jo ek or rahasyamayi paralaukikata ko sparsh karate haian. prakarantar se yah kaha ja sakata hai ki jo prayatn-shrriankhala sarthak aur samyakh uddeshy ki poorti ke lie drisht ko adrisht ke sath ya drisht ko drisht ke sath jo dati hai, vah laukik kshetr mean achar kahalati hai. sabhi bharatiy astik darshanoan mean achar nahian kiya. at: vaisheshik granthoan mean yatr-tatr jo katipay sanket upalabdh hote haian, unake adhar par hi yah kaha ja sakata hai ki vaisheshikoan ka acharaparak drishtikon bhi vedamoolak hi hai. is dharana ki pushti maharshi kanad ke in kathanoan se ho jati hai ki-'laukik abhyuday aur paralaukik ni:shreyasav tattvajnanajany hai, tattvajnan dharmajany hai, aur dharm ka pratipadak hone aur eeshvarokt hone ke karan ved hi dharm ka praman hai.'

vaisheshik achar sanhita ke ghatak

vaisheshik ki acharaparak manyataoan ke tin pramukh adhar haian. vaisheshikoan ki acharaparak vicharadhara ka kendrabindu yah manyata hai ki sukh ka tyag moksh marg ki ek pramukh iti kartavyata hai. sukh bhi antat: du:kh roop hi hai aur du:kh se chhutakara hi moksh hai.

dharmadharmavivek

vaisheshik darshan ke pahale char sootroan se hi is bat ki bhi pushti hoti hai ki vaisheshik ki manyataoan ke sath dharm ka anivary sambandh hai. gunoan ki ganana mean bhi dharm aur adharm ke samavesh se yah spasht hota hai ki jivatma dharm aur adharm adi vishesh gunoan se yukt hai. annanbhatt ke anusar vihit karmoan se jany adrisht dharm aur nishiddh karmoan se jany adrisht adharm kahalata hai. katipay vidvanoan ka yah kathan hai ki dharm aur adharm shabd satkarm ya asatkarm ke nahian, apitu puny aur pap ke bodhak haian, jo satkarm aur asatkarm ke phal haian.'

shabd ko prithakh praman n manate hue bhi vaisheshikoan ne dharm ke vishay mean ved ko hi praman mana hai. vaisheshik ki sadhana-paddhati kya thi? is sandarbh mean katipay vidvanoan ka yah mat hai ki vah pray: un darshanoan se milati-julati hai jo atmasanyam ya sattvashuddhi ko achar ki pramukh vidhi manate haian. rag-dvesh, jis pravritti ko janm dete haian, vah du:kh aur sukh ka karan banakar phir rag-dvesh ko janm deti hai aur is prakar se ek dushchakr sa chalata rahata hai. usako yam, niyam adi rok lean to jivan apane sarvochch lakshy (mukti) ki prapti karavane vale marg ka anusaran kar sakata hai.

vaisheshikoan ki drishti mean sukh aur du:kh ek doosare se itane ju de hue haian ki du:kh se bachane ke lie sukh ka bhi tyag avashyak hai. sukh ki tarah du:kh bhi atma ka ek agantuk gun hai. usake vinash se atma par koee prabhav nahian p data. moksh ki sthiti mean atma ka du:kh-sukhasahit sabhi agantuk gunoan se chhutakara ho jata hai. is sandarbh mean yah smaraniy hai ki mahatma buddh ka upadesh yah tha ki sukh, du:kh ya svarthaparata se chhutakara tab tak sambhav nahian hai, jab tak atma ki nity satta mean vishvas karana nahian chhoot jata. bauddhoan ke is siddhant ke viparit vaisheshik atma ko nity manate haian, kintu unaki yah bhi manyata hai ki sukh-du:kh se chhutakara aur jivan ka antim dhyey (moksh) tab tak prapt nahian hota, jab tak yah n maloom ho jay ki atma sabhi anubhavoan se pare hai.

eeshvar

moksh ka sambandh jivatma se hai aur jivatma ka paramatma ya eeshvar se hai. vaisheshikoan ke anusar atma ke do prakar haian- jivatma aur paramatma. paramatma ko hi eeshvar kaha jata hai. vaisheshikasootr mean eeshvar ka ullekh nahian hai, kintu 'tadvachanadamnayasy pramanyamh'. is sootr mean eeshvar ki jhalak milati hai. at: uttaravarti bhashyakaroan ne yah kaha ki prithvi, jal, agni, vayu adi ke nity paramanuoan se eeshvar srishti ka nirman brahmandakulal ke roop mean kumbhakar ki tarah karata hai. vah srishti ka nimitt karan hai, upadan karan nahian. vah mak di ki tarah apane bhitar se nahian karata, apitu paramanuoan se srishti ki rachana karata hai. paramanu achetan haian, at: ve stantrataya vishv ko dharan karane mean asamarth haian. jivatma mean karm karane ki jo shakti rahati hai, vah bhi use eeshvar se hi prapt hoti hai. eeshvar ka koee sharir nahian. kintu sharir n hone par bhi vah ichchha, jnan aur prayatn in tinoan gunoan se yukt hai. vah sarvajn, sarvashaktiman tatha karmaphal ka data hai. kary karane mean jiv svatantr hai, par unaka phal eeshvar ke hath mean hi hai. vatsyayan ke anusar vishisht atma hi eeshvar hai. jivatma mean bhi yah gun haian, par ve anity haian jabaki eeshvar mean nity haian. udayanachary ne eeshvar ki siddhi ke liye nimnalikhit ath tark prastut kiye haian-

1. jagath kary hai, usaka koee nimitt karan hona chahie, vah karan eeshvar haian,
2. eeshvar ke bina adrisht paramanuoan mean gati ka sanchar nahian ho sakata,
3. jagath (paramanuoan) ka dharak bhi koee hona chahie, vah eeshvar hai,
4. padoan mean arth ko vyakt karane ki shakti bhi eeshvar se hi ati hai,
5. vedoan ko dekhakar unake pravakta eeshvar ka astitv pramanit hota hai,
6. shruti eeshvar ke astitv ko siddh karati hai,
7. vedavaky paurushey haian aur vedakarta purushavishesh hi eeshvar hai,
8. dvitvadi sankhya ke sandarbh mean apekshabuddhi ka ashray bhi parisheshanuman se eeshvar hi siddh hota hai.

charvak eeshvar ko nahian manate. bauddh aur jain bhi buddh aur arhat ke prati eeshvar ka vyavahar karate hue bhi eeshvar ko svikar nahian karate. saankhy, mimaansak aur vaiyakaran bhi eeshvar ko nahian, apitu purush, karm aur paravani ko manate haian. nyay, vaisheshik, yog tatha vedant mean eeshvar ka astitv svikar kiya gaya hai, phir bhi inake eeshvar-vivechan mean bhi paryapt matabhed dikhaee dete haian. eeshvar ke astitv ke sandarbh mean charvak adi ne jo vipratipattiyaan prastut ki haian, unaka bhi udayanachary ne yuktipoorvak khandan karake yah siddh kiya ki eeshvar ka astitv hai. vedant aur vaisheshik ke eeshvaravishayak chintan mean yah antar hai ki vedant mean eeshvar shabdapramanagamy hai, jabaki vaisheshik usako anumanapramanagamy manate haian.

moksh

vaisheshik darshan ke anusar jivatma ke du:khoan ka poorn nirodh hi mukti hai. vaisheshikoan ne bhi atma ke do bhed mane haian- jivatma aur paramatma. jivatma ke gun anity aur paramatma ke nity hote haian. akshapad gautam ke anusar du:khoan ki atyant nivritti hi moksh (apavarg) hai. janm ka vinash aur punarjanm ka n hona hi atyantik du:khanivritti hai. prashastapad ne yah bataya ki poorv sharir ka karm ke kshay se nash ho jata hai aur dharmadharm roop karan ke n rahane se age kisi sharir ki utpatti nahian hoti, to atma ki yahi avastha moksh kahalati hai.

nyayalilavatikar vallabhachary ne nyayasootrakar gautam ke kathan ko lagabhag tadvath apanaya hai. shridhar ne bhi is sandarbh mean yah kaha hai ki ahit ki atyantik nivritti hi moksh hai. shridhar ne yah bhi spasht kiya ki mokshavastha mean atma ashariri hota hai, us avastha mean atma ko sukh aur du:kh sparsh nahian karate, kyoanki mokshavastha mean sukh-du:kh ka sarvatha abhav hota hai. ahit ki nivritti jivatma ke vishesh gunoan ke uchchhed se hoti hai. vishesh gunoan ke uchchhed ke sath hi sharir ka bhi nash hota hai. shridhar mokshavastha mean atma ko udasin manate haian. unake anusar atma ko anandasvaroop nahian mana ja sakata kyoanki yadi aisa hota to sansaravastha mean bhi anand ki satat anubhooti hoti. is prakar atma mean nity sukh nam ka koee gun nahian dikhaee deta. yadi mokshavastha mean sukh ki avasthiti mani jayegi to rag ka astitv bhi manana hoga aur yadi rag hota to dvesh bhi hoga hi. sootrakar kanad padarthoan ke sadharmy-vaidharmy roop tattvajnan ko ni:shreyas (moksh) ka karan batate haian. shridhar dharm ko ni:shreyas ka sadhan manate haian aur tattvajnan ko dharmajnan ka karan. is prakar tattvajnan, parampara se moksh ka sadhan hai.

mokshajnan karm ke samuchchay se hota hai. karm tin prakar ke hote haian- kamy, nity aur naimittik. unamean se kamy karm ka tyag avashyak hai. nity-naimittik karmoan ke dvara pratyavayoan ka kshay hota hai aur vimal jnan utpann hota hai. abhyas dvara vimal jnan ke paripakv ho jane par vyakti ko moksh prapt hota hai.

dinakarikar ne yah mat vyakt kiya hai ki kuchh navy naiyayik yah manate haian ki du:khadhvans se nahian, apitu du:kh ke karanabhoot durit ka dhvans hone se mukti hoti hai. naiyayikoan ke anusar sukh bhi ek prakar ka du:kh hi hai, isalie ikkis prakar ke du:khoan mean sukh ka bhi parinagan kiya gaya hai.

vaisheshik darshan ke moksh sambandhi chintan ka niroopan shankaramishr ne is prakar kiya hai ki bhog se poorvotpann dharm-adharm ka kshay ho jata hai. nivrittadosh vyakti dvara dharmadharm ka pun: sanchay n karane ke karan usako doosara sharir nahian grahan karana p data. is prakar poorv sharir se jivatma ke sanyog ka jo abhav hota hai, vahi mukti hai aur vahi vaisheshikoan ki acharaparak kriyaoan ka antim roop se avaptavy lakshy hai.