सांख्य मीमांसा

saankhy praman mimaansa

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bharatiy darshan ki ek samany visheshata hai usaka manav kendrit hona. saankhy darshan bhi manav kendrit hai. tattv ganana ya vivechana sadhy nahian hai. yah sadhan hai manav ke antarnihit aur spasht uddeshy ki prapti ka. uddeshy sansar ke du:khoan se svayan ko mukt karane ki manavi pravritti hi rahi hai. at: tadanuroop hi saankhyacharyoan ne un vishayoan ki vivechana ko adhik mahattv diya, jinase unake anusar uddeshy ki prapti ho sake. manav matr du:kh se nivritti chahata hai. sansar mean du:kh hai- is jnan ke lie kisi praman ki avashyakata nahian hai, du:kh se mukti hetu pravritti bhi pramanapekshi nahian hai. du:khanivritti ke manavakrit samany prayasoan se tatkalik nivritti to hoti hai lekin aikantik aur atyantik nivritti nahian hota. du:kh kyoan hota hai, kaise utpann hota hai, manav du:kh se kyoan mukt hona chahata hai- adi prashn ganbhir chintanapekshi aur uttarapekshi he. yah chintan aur tadanusar uttar hi du:kh nivritti mean sadhak ho sakate haian. yah kshetr hi 'jnan' ka hai. at: saankhyachary apani darshanik vivechana ka aranbh hi du:kh-vivechana se karate haian.

• ath trividhadu:khatyantikanivrittiratyantapurusharth:
• du:khatrayabhighatajjijnasa tadabhighatake hetau॥
• du:khanivritti ki jijnasa jnata-jijnasu ki abhipsa hai kuchh janane ki. lekin kuchh jana ja sakata hai, jana gaya kuchh saty hai, pramanik hai- aisa manane ke lie jnan ki sima aur jnan ki sadhanabhoot kasautiyoan ka nirdharan avashyak hai. yahi praman mimaansa ka kshetr hai.

saankhy darshan ki praman-mimaansa

dvayorekatarasy vapyasannikrishtarthaparichchhitti: prama
tatsadhakataman yattath trividhan pramanamh॥

buddhi aur purush donoan mean se ek ka poorv se anadhigat arth ka avadharan prama hai aur us prama (yatharth jnan) ka jo atishay sadhak (karan) hai; use praman kahate haian. prama arthat jnan ki paribhasha mean anadhigat aur avadharan do mahattvapoorn sharte haian. yatharth jnan ya prama hone mean. anadhigat ya jo pahale se jnat nahian hai- use hi jana jata hai. yadi pahale se hi jnat ho to usaki smriti hogi yatharth jnan nahian. phir avadharana arthat bhali-bhaanti ya nishchayatmak roop se dharan karana bhi ek shart hai. anishchit jnan sanshay roop hoga. at: parichchhitti ya avadharana prama se sanshay ko prithakh karata hai. yatharth jnan ki paribhasha mean ise buddhi aur purush donoan mean se 'ek' ka bhi kaha hai. isaka ashay yah hai ki jnan buddhi ko bhi hota hai purush ko bhi. donoan hi dashaoan mean buddhi purush sanyog anivary hai. purush shuddh chaitany hai, asang hai. at: vishay avadharan to buddhi mean hi hota hai. lekin purush mean upacharit hota hai. vicharaniy yah hai ki buddhi to achetan ya j d hai, use jnan hota hai, kahana bhi sangat nahian hoga. at: jnan to purush ko hi hota hai- aisa manana hoga. phir, samast vikar purusharth hetuk haian. at: buddhivritti bhi sadhan hi kahi jaegi purusharth ke lie. sootrakar buddhi aur purush donoan ke 'jnan' ki sanbhavana ko svikar karate haian. vijnan bhikshu is sthiti ko pramata-sakshi-bhed karake spasht karate haian. unake anusar purush pramata nahian balki prama ka sakshi hai. prama chahe buddhinishth (buddhivritti) ho chahe purushanishth ya paurusheyabodh ya donoan ka ho, prama ka jo sadhakatam karan hoga, use hi praman kaha jaega aur yadi buddhivritti ko prama kahean tab indriy sannikarsh ko praman kaha jaega.

• tin prakar ke praman saankhy ko abhisht hai-

1. pratyaksh praman,
2. anuman praman tatha
3. shabd praman.

pratyaksh praman

yath sambaddhan sath tadakarollekhi vijnanan tath pratyakshan— jisake sath sambaddh hota hua usi ke akar ko nirdeshit karane vala jo vijnan (buddhivritti) hai vah pratyaksh hai. pratyaksh ki is paribhasha se sootrakar buddhivritti ko praman roop mean svikar karate pratit hote haian arthat ve prama paurushey bodh ko manate pratit hote haian kyoanki indriy ka vishay se sannikarsh hone par indriy vishayakar nahian hoti varanh buddhi vishayakar hoti hai. buddhi ka vishayakar hona hi buddhivritti hai.

• eeshvarkrishna ne saankhyakarika mean bhi isi tarah pratyaksh niroopan kiya hai. karika mean kaha gaya hai 'prativishayadhyavasayo drishtan' adhyavasay buddhi ka vyapar hai. vishay sannikarsh indriyoan ka hota hai. matr indriy-vishay-sannikarsh pratyaksh nahian kahalaega. yah keval 'sanvedana' ki sthiti hai. jab is sannikarsh mean buddhivritti indriy madhyam se vishayakar ho aur nishchayatmak avadharan (adhyavasay) ho, tabhi vah pratyaksh kaha jaega. is tarah sanshay ya bhramaroop ya sadosh sannikarsh pratyaksh ki koti mean nahian rakha ja sakega. bhram adi ko bhi pratyaksh ke roop manane par pratyaksh ko praman yatharth jnan karane vala karan nahian ka ja sakega. pratyaksh ki yah prakriya bahyant:karan ki yugapat prakriya kahi gee hai.
• eeshvarkrishna 30vian karika mean kahate haian- 'yugapachchatushtayasy tu vritti: kramashashch tasy nirdishta.' chatushtayasy mean trividh ant:karan tatha koee ek jnanendriy nihit hai. 'chatushtayasy' kahane mean ek any bhav nihit pratit hota hai jisaka spashtikaran yugapat shabd dvara diya gaya. is karikaansh ka arth hai ki pratyaksh mean vishay ki or vyapar kabhi charo (buddhi, ahankar, man tatha ek jnanendriy) ka ek sath hota hai to kabhi kramash:. chakshu jab kisi vishay ko grahan karati hai tab man ka sankalpavikalpatmak vyapar, ahankar ka abhiman tatha buddhi ka adhyavasay vyapar ghatit hota hai. tab yah rajat hai aisa jnan hota hai. yahaan yah dhyan rakhana hoga ki is poori prakriya mean ahankar ka abhiman vyapar bhi nihit hai. at: 'yah rajat' mean 'ahan janami' ka bhav bhi nihit rahata hai. tathapi naisargik, spasht aur lok prasiddh hone se abhivyakti mean 'ahan janami' ka lop ho jata hai. yah bhi dhyan mean rakhana hoga ki karyakaran sanbandh hone se buddhi, ahankar aur man sarvatha prithakh kabhi nahian rahate haian. lekin inaka vyapar 'sthool se sookshm' ke kram se hi hota hai. isalie inake vyapar ko yugapat ke sath-sath kramash: bhi kaha gaya hai.
• pratyaksh praman samast praman-prakriya mean prathamik tatha mahattvapoorn hai. lekin bahy vishayoan ya prameyoan ke jnan mean pratyaksh ki aparyaptata kee karanoan se siddh hoti hai. *vishayoavishayoapyatidooraderhanopadanabhyamindriyasy.atyant door adi ke karan tatha indriy ki hani tatha vyavadhan adi karanoan se vishay avishay pratit hote haian.
• 'atidoorade: ke ade:' ka vistar eeshvarkrishna krit karika-mean kiya gaya hai.

atidoorath samipyadindriyaghatanmenoanavasthanath. saukshmyadvyavadhanadabhibhavath samanabhiharachch॥

• vastu ke atyant door, atyant samip hone se, indriy shakti ki hani, man ke vichalit hone par, vastu ke atyant sookshm hone, indriy aur vishay ke bich vyavadhan hone se, ek vastu ke abhibhoot hone se, tatha kisi vastu ke sajatiy sammishran ke karan pratyaksh nahian ho pata hai. athava ashuddh praman prastut hota hai. prakriti adi pramey atyant sookshm aur samip hone se hi upalabdh pratit nahian hote. yadyapi kary ke adhar par unaki upalabdhi anumey hai.
• jayamangalakar ne karika bhashy mean pratyaksh ke do bhed svikar kiya hai-

1. shuddh aur
2. ashuddh pratyaksh.

• aniruddh tatha vijnanabhikshu ne savikalp tatha nirvikalp bhed pratyaksh ko svikar kie haian.
• saankhyashastriy sahity mean pratyaksh praman par vistrit evan poorn charcha upalabdh nahian hai. isaka karan saankhy darshan ka pramukh lakshy atm sakshatkar aur prakriti-purush-vivek hai. doosari or sarvasadharan se lekar darshanikoan tak yah moolapraman hai. shesh pramanoan ka kisi n kisi roop mean yah adhar hai, jabaki pratyaksh any kisi praman par ashrit nahian hai.

anuman praman

pratibandhadrish: pratibaddhanamanumanamh

• isaki vyakhya mean vijnanabhikshu likhate haian- 'vyaptidarshanadh vyapakajnanan vrittiroopamanumanamh'- pratibandh do padarthoan ke bich niyam sambandh ya vyapti ke adhar par vyapak ka jnan hota hai use anuman praman kahate haian. keval pratibandh ya liang-liangi sambandh poorvak jnan-anuman hai. anuman mean pratyaksh to sada nihit adhar hota hai. anuman kal mean to pratyaksh adhar banata hi hai. sath hi poorv mean pratyakshikrit jnan ki smriti bhi anuman mean hoti hai. at: anuman ko vyaptijnanasmaranapoorvak vyapy se vyapak ka jnankaha ja sakata hai.
• vachaspati mishr anuman ka samany lakshan batate haian- vyapy (liang) aur vyapak (liangi) ke vyapti jnan tatha liang ke pakshadharmata jnan se utpann jnan anuman praman hai. liang-liangi ya vyapy-vyapak sambandh do prakar ka hota hai-

1. samavyapti tatha
2. vishamavyapti.

• jahaan hetu aur sadhy mean niyam sahachary roop svabhavik sambandh ho, jise anvay aur vyatirek ke dvara saman roop se bataya ja sake, vahaan us vyapti ko samavyapti kaha jaega. jaise vriksh ke pattoan ko hilate dekhakar vayu ke pravahit hone ka anuman kiya ja sakata hai aur pattoan ke n hilane se vayu ka pravah n hone ka anuman bhi kiya ja sakata hai. lekin aise bhi udaharan bataye ja sakate haian jahaan aisa nahian hota. dhoom ko dekhakar agni ke hone ka to anuman kiya ja sakata hai tathapi agni ko dekhakar dhoom ke hone ka anuman nahian kiya ja sakata. gili lak di mean ag lagane par dhuaan dikhaee dega anyatha nahian. is prakar ki vyaptivisham vyapti kahi jaegi.
• anuman ke bhedoan ka ullekh saankhy sootr mean nahian hai. tathapi karika mean 'trividhamanumanamh' kahakar anuman ke tin bhedoan ko svikar kiya hai. sabhi bhashyakaroan ne

1. sheshavat,
2. poorvavat tatha
3. samanyatodrisht bhedoan ki charcha ki hai.

• vijnanabhikshu ne 'pratyakshikritajatiyavishayan poorvavat' kahakar poorvavat anuman ko spasht kiya hai. arthat pratyakshikrit vishay ke sajatiy ya usase utpann vishay ka anuman poorvavat kaha jata hai. agni se dhoom ki utpatti ka pratyaksh rasoee adi mean kiya ja chuka hai aur ab dhoom ko dekhakar agni ka anuman karana poorvavat anuman hai.
• vachaspati mishr ke anusar 'drishtasvalakshan-samany vishayan yath tatpoorvavath' arthat aisi kisi vastu ka samany roop vishay jisaka pratyaksh poorv mean hi ho chuka ho-poorvavat kahalata hai.
• sheshavat anuman mean kisi samooh ya vistrit vishay ke aansh ke pratyaksh ke adhar par shesh ka anuman kiya jata hai. samudr ke ek booand jal ko chakhakar sare samudr ke jal ke kharepan ka anuman sheshavat anuman ka roop hai. vachaspati mishr vyatireki anuman ko sheshavat manate haian. 'vyaktirekamukhen pravartamanan nishedhakamh... sheshavath' vyapak ke nishedh dvara vyapy ka paksh mean nishedhajnan sheshavat anuman hai.
• 'samanyatodrisht' anuman ka tisara prakar hai. saankhy sootr ke anusar samanyatodrishtadubhayasiddhi: samanyatodrisht anuman se donoan (prakriti aur purush ya achetan aur chetan) ki siddhi ho jati hai jisaka vishisht ya sadharan roop poorvadrisht n ho.kriya hone se inaka karan bhi hoga-is prakar indriyoan ka jnan hona samanyatodrisht anuman hai.vijnanabhikshu ke anusar 'apratyakshajatiy padarth ka anuman samanyatodrisht anuman hai. pratyek kary svasajatiyakaran se utpann hota hai. 'shaktasy shakyakaranath mean yahi bhav hai. yah satkaryavadi manyata hai jisake anusar kary-karan gunatmak hota hai. at: kary ko dekhakar karan trigunatmak (sukh-du:kh-mohatmak) hota hai. at: inaka karan roop avyakt bhi aisa hi hoga. is tarah prakriti ki trigunatmakata ka anuman hota hai. isi tarah sanghat ki pararthata (chetanarthata) dekhakar chetan ka bhi anuman hota hai.

shabd praman

aptopadesh: shabd:.apt vyakti ke upadesh vachan ko shabd praman kaha jata hai. vijnan bhikshu 'apti' ko yogyata ke arth mean svikar karate haian. vijnanabhikshu ke shishy bhavaganesh 'svakarmanyabhiyukto ragadvesharahito jnanavanh shilasampann:' ko apt kahate haian. un aptoan ke vachanoan ka shabd kaha jata hai. vijnanabhikshu yogy shabd se utpann jnan ko shabd prama aur karan bhoot shabd ko praman kahate haian. eeshvarkrishna 'aptashrutiraptavachanan' ke roop mean shabd praman ko spasht karate haian. yahaan shruti ko vachaspati mishr 'vakyajanitan vakyarthajnanamh' kahate haian aur ise (shruti praman ko) svat: praman kahate haian. yah svat: ya svatantr praman 'apaurusheyaved vakyajanitatven sakaladoshashanka vinirmuktetyuktan' hota hai. n keval sakal doshashanka rahit hone se apaurushey ved vaky janit jnan svat: praman hota hai apitu vedamoolak smriti, itihas puranadi ke vaky bhi shabd praman hote haian. shabd praman ki yah svat: pramanata shabd ki apana jnan karane ki shakti ke karan haian.

saankhy darshan mean tin ki praman mane ge haian, kyoanki saankhyoan ke anusar samast prameyoan ka jnan in tin pramanoan se ho jata hai. any kathit pramanoan ka bhi vilay inhian ke antargat ho jata hai. ab ek prashn yah uthata hai ki vyaktavyaktajn arthat vyakt jagat ke padarthoan ka sthool se sookshm ki or kram se pratyaksh aur anuman se jnan hota hai, prakriti purush vivek bhi samanyatodrisht anuman pramanagamy mana gaya hai. tab shabd, aptopadesh ya ved ya shruti praman ke lie pramey hi kya shesh raha?

• d aau. ramashankar bhattachary ne sanbhavat isilie kaha hai ki 'anapekshik drishti se aisa koee bhi sat padarth nahian hai jo aptavachanamatr gamy ho. yahi karan hai ki ham samajhate haian ki apekshik drishti se hi 'tasmadapi chasiddhamh' ka tatpary lena chahie, jo kisi padarth ko n drishti se n anuman se jan sakata hai vah use upadesh ke madhyam se jan sakata haian.
• d aau. shivakumar ka mat hai ki vedoan ke jnanapaksh ki asvikriti ka saankhy par aropan n ho sake, isalie tatha saankhyacharyoan ke vachanoan ki aptata ke lie ya svargadi jaise vishayoan ke jnan karane ke lie, taki unaki vastavik sthiti janakar, log saankhy marg ka avalamban kar sake, sath hi srishti-prakriya mean tattvotpatti kram tatha purush ke muktavastha ke svaroop jnan ke lie apt praman ko svikar kiya gaya.
• d aau. bhattachary ke mat ke vishay mean itana hi vaktavy hai ki sootr aur karika mean trividh pramanoan ka ullekh kiya hai aur mana hai samast prameyoan ki siddhi inase ho jati hai. pramanoan ka yah ullekh prameyoan ke sandarbh mean hai n ki pramata ya jnata ke sandarbh mean. at: jise ek praman se jnan nahian hota use any praman se jnan hoga aisa bhav grahan karana samichin nahian hai. pramanoan ke vargikaran mean pramataoan ka vargikaran grahan karane ka koee sanket yahaan nahian hai. d aau. shivakumar ka mat adhik grahy pratit hota hai. yadi itana aur jo d diya jaye ki paramatma ka jnan bhi aptapraman ya vedapramanagamy hai to anuchit nahian hoga, sath hi adhik sarthak bhi hoga. prakriti ke vikaroan ka aur purush ke prakriti se bhinnatv ka jnan to anuman se bhi siddh hota hai. isi se purush ke muktasvaroop ka bhi jnan ho jata hai. yadi isamean apat praman bhi prayukt ho to anuman se prapt nishkarsh ki pushti ho jati hai. lekin pratyaksh aur anuman se bhi jo siddh n ho-aise pramey ki manyata ki or sanket karata hai jo keval shabd, apt ya ved pramanagamy ho aisa tattv paramatma hi hai.

sadasatkhyativad

bharatiy darshan mean khyativad bhram sanbandhi mat ke lie prachalit ho gaya hai. bhram ke svaroop ke varnan bhed se khyati bhed bhi haian. bhram ke ek udaharan ke madhyam se vibhinn khyati sanbandhi matoan ke bhed ko spasht kiya ja sakata hai. rajju-sarp-bhram ka drishtant bharatiy darshan mean bahut prachalit hai. kisi sthan par p de hue rajju ko sarp samajh lena bhram hai. aisa kyoan hota hai kaise hota hai- in prashnoan ka uttar nimnalikhit roop mean diya ja sakata hai-

1. bhramasthal par sarp nahian hai phir bhi pratit ho raha hai yah asat sarp hai.
2. kahian n kahian to sarp hai sat hai jisaki pratiti ho rahi hai.
3. bhramasthal par sthiti rajju anyatha (sarp) pratit ho rahi hai.
4. bhramasthal par sarp n to sat hai n asat hai at: anivarchaniy sarp ki pratiti ho rahi hai.
5. pratiti sat aur asat donoan hai.

saankhy darshan satkaryavadi hai at: usake anusar asat ki pratiti ho nahian sakati hai, at: bhramasthal par 'asat sarp hai' kahana many nahian hoga. sath hi badh ho jane par vah sat bhi nahian hai. sat aur asat hai aur nahian hai ek sath sanbhav nahian hai aur vastu ke bare mean inake atirikt any kuchh kaha bhi nahian ja sakata hai. at: anivarchaniy sarp ki kalpana bhi nahian ki ja sakati. bhramasthal par jo vastu p di hai usake sthan par any vastu hai kahana atmavirodhi sthiti hogi. yah rajju hai, yah jnan bhramasthal par hota hai at: bhramasthal sarp ya aisa nahian kaha ja sakata at: saankhy mat mean sat aur asat donoan ka ek sath manana hi sanbhav pratit hota hai.

• saankhy sootr kahata hai- sadasatkhyatirbadhabadhath.bhramasthal par vastpharoopata ka badh nahian hota lekin vastuvishesh ka badh bhi hota hai, at: badh-abadh donoan hone se sadasatkhyati many hai. bhramakal mean 'ayan sarp:' ka jnan hota hai. isamean 'ird' ka jnan vasturoop ya vastusatta ka jnan hai- isaka badh nahian hota hai. sath hi 'sarp' ka jnan bhi hota hai jo tatkal vastav mean nahian hota jisaka badh ho jata hai. lekin yah badh sarp ka badh n hokar sthal vishesh par sarp ka bodh hota hai. is tarah saankhyamat mean sadasatkhyati ko svikar kiya jata hai. saankhyakarika mean kaha gaya hai ki sat ka jnan usake atyant sookshm, door, samip hone se athava anyamanaskata ke karan vyavadhan, abhibhav tatha samyagrahan ke karan hi nahian ho pata hai- rajju mean usaki lambaee, vakrakar mean p de rahana akriti drishtata samanabhihar hone se, tatha aparyapt prakashadi vyavadhan se sarp pratit hota hai. sarp bhi poorv mean pratyaksh kiya gaya hai aur akritiroop mean rajju ke sath samy hone se smriti pratyaksh ko abhibhoot kar leta hai. isilie sarpajnan hota hai.
• bhram ki is prakriya ko ek any riti se bhi samajha ja sakata hai. rajju ki akriti aur lambaee adi ka jnan ho to jata hai tathapi usake any lakshanoan ka jnan nahian hota hai isalie bhram ho jata hai is tarah apoorn jnan hi bhram hai. apoorrin jnan bhi sat hi hota hai, asat nahian. is apoorn jnan mean smriti jnan mila diya jay to bhram ka sadsat roop samane a jata hai. is prakar saankhyamat mean satkhyativad bhi many ho sakata hai. satkhyati tatha sadasatkhyati jis roop mean saankhyasammat hai- usamean uktibhed to hai tathapi virodh nahian hai.
• saankhyamat mean prakriti ka vikar roop buddhi sat hai or sukh-du:kh-mohatmak hai, purush bhi sat hai, asang hai. lekin isake apoorn jnan ke karan tatha abhed jnan ke karan chaitany mean sukh-du:khadi ka bodh hone lagata hai. jab poorn jnan ho jay aur bhed ya vivekajnan ho jay tab purush trigunasang se rahit keval jnan prapt kar leta hai.

pramey mimaansa

prameyoan ke bare mean vichar karane se poorv satkaryavad par charcha apekshit hai. sabhi darshan-sampraday pray: srishti ko kary ya parinam ke roop mean grahan karate haian aur isake mool karan ki khoj karate haian. mool karan ki khoj karane se poorv ek tathy vishvas ke roop mean hona anivary hai. karan ki khoj karane se poorv karan ka astitv hai, aisa vishvas yadi n ho to karan ki khoj nirarthak hogi. karan ke astitv ka yah vishvas pratyaksh par adhrit anuman ka hi roop hai. mrittika se ghat tatha til se tel ka utpann hona pratyaksh siddh hai. yadi kuchh utpann hua hai to utpann hone se poorv usaki koee avastha avashy rahani chahie. jis tarah 'ghat' banane se poorv 'mrittika' ghat ki poorvavastha hoti hai, usi tarah har kary ki utpatti kisi n kisi karan se hi honi chahie. yadi kary nahian hai ya asat hai to usaki utpatti ki charcha bhi nirarthak hogi. at: kary ke sat hone ya manane par hi karan charcha ya utpatti charcha ka auchity hai. srishti ke svaroop, lakshan, dharm adi ki charcha avashy ki ja sakati hai. bhagavan kapil kahate haian- nasadutpado nrishrriangavath. manushy ke siang ke saman asat vastu ki utpatti nahian hoti. saankhy darshan ke satkaryavad ka yahi adhar hai. satkaryavad ke siddhant ko siddh karane ke lie any char hetu sootrakar ne prastut kiya hai-

upadananiyamath, sarvatr sarvada sarvasambhavath.
shaktasy shakyakaranath tatha karanabhavath.

pratyek kary ka upadan niyam hone se, sarvatr, hamesha kisi bhi ek karan se sabhi karyo ki utpatti n hone se, vishesh shakti se sampann karan hi vishesh kary ko utpann karane mean saksham hone se tatha kary ka karan bhavatmak hone se satkaryavad ki siddhi hoti hai. kary yadi hai to vah kabhi asat nahian ho sakata. at: kary sat hai. sath hi kary apani utpatti se poorv kisi roop mean ya avastha mean asat hai tab bhi kary ki utpatti nahian ho sakati. at: kary karan roop mean bhi poorv se hi sattavan hai. mrittika se ghat utpann hota hai, lekin ghat ki utpatti jal se nahian hoti. phir mrittika ke abhav mean kuanbhakar ghat nirman bhi nahian kar sakata. at: ghat ki utpatti ke lie upadan jo ghat mean parinat ho sake-hona avashyak to hai sath hi, pad adi any karyoan ke lie prithakh-prithakh upadan ki vyavastha hai, isilie yah bhi lokaprasiddh hai ki sabhi karanoan se sabhi kary hamesha utpann nahian hote haian. kary utpann karane ki vishesh kshamata hone par hi vishesh kary sampann hote haian. yadyapi mrittika se ghat utpann karane ki vishesh kshamata hone par hi vishesh kary sampann hote haian. yadyapi mrittika se ghat utpann hota hai tathapi patharili sookhi mitti ghat roop mean parinat nahian ki ja sakati. mrittika ko ek vishesh roop se saf karake gila karane par hi 'ghat' nirman hoga. ghat ban jane ke bad mrittika ka nash nahian ho jata. mrittika hi ghat roop mean parinat hoti hai. at: kary mean karan ke gun bhi vidyaman rahate haian aisa manana hoga. in sabhi pratyaksh tathyoan se yah siddh hota hai ki kary utpatti ki shartoan tatha karan-kary sambandh ke svaroop ke adhar par kary sat hai aisa siddh hota hai.

isilie saankhyadarshan mean pratyaksh ke vishayoan ke karanoan ki khoj mean kary ke adhar par n keval karan ka anuman karate haian varanh karan ke lakshanoan ya dharmo ka anuman karate haian. samast prameyoan ko saankhy darshan mean vyakt prakat avyakt aprakat tatha 'jn' in tin vargoan mean baanta gaya hai. phir vyakt tatha avyakt mean sadharmy ki charcha karate hue purush ke sath unaka sadharmy-vaidharmy bhi bataya gaya. prakat vyakt aprakat avyakt tatha 'jn' roop mean prameyoan ka vargikaran pramanoan ki or bhi sanket karata hai. pratyaksh ke dvara vyakt, anuman ke dvara avyakt, tatha 'jn' ya kshetrajn (hamare mat mean sarvajn paramatma bhi) ka jnan shabdapraman dvara hota hai. pray: vidvan avyakt tatha vyakt padoan ko sarvatr prakriti aur usake kary ke hi arth mean grahan karate haian. kyoanki avyakt ko paribhashik shabd samajha jata hai prakriti ke arth mean. yah janana rochak hoga ki sampoorn saankhy sootr granth mean keval ek bar hi is shabd ka prayog hua hai.pradhan aur prakriti ka prayog anekash: hua hai. jis sootr mean avyakt shabd ka prayog hua hai vahaan yah napusankaliangi prayog hai jisaka arth aprakat hai. vahaan kaha gaya hai (trigunatmak liang jo ki pratham vyaktatattv hai) se avyakt (aprakat karan) ka anuman hota hai. isase poorv sootr mean kaha hai- 'karyath karananumanan tatsahityamh' isase avyakt ka aprakat athava karan arth hi spasht hota hai. 'trigunath' pad avyakt roop karan ko prakriti ke arth mean grahan karane ke lie hai. saankhyakarika mean 'avyaktamh' shabd ka prayog 5 sthanoan par hua hai. jinamean se doosari dasavi tatha chaudahavian karika mean aprakat ke hi arth mean hua hai. solahavian karika mean 'trigunat:' shabd ke prayog se aprakat prakriti ke arth mean, athavanavian karika mean 'purushasy vimoksharth' hone se aprakat prakriti ke arth mean prayukt hua hai. abhipray yah hai ki sootr/karika mean prayukt avyakt pad aprakat ke arth mean hua hai. prakriti ke lie isaka prayog trigunasamyavastha ke arth mean kiya gaya hai.

uparyukt ullekh ka ashay yah batana matr hai ki jahaan bhi avyakt shabd dikhe, use sidhe prakriti ke arth mean grahan n kar, aprakat ke arth mean grahan karane par karika darshan ki aisi vyakhya sanbhav hai jo mahabharat, gita adi mean varnit saankhy darshan ke anuroop ho. sath hi saankhy tattvoan ya prameyoan ka unake isht pramanoan se sidhe sangati bhi spasht ho sake. pratyaksh keval vyakt ka hota hai yadyapi vyakt keval pratyaksh tak simit nahian hai; avyakt to anuman ka vishay hai hi. isilie samast prameyoan ko vyakt-avyakt do vargoan mean baanta gaya. inake lakshan is prakar batae ge haian-

• vyakt hetumath (karanayukt) anity, avyapi, anek, ashrit, lin hone vala, savayav, paratantr hai. isake viparit lakshanoan vala avyakt hai arthat avyakt ahetumath (jisaka koee karan n ho) nity vyapi, akriy, ek, anashrit (apani sala ke lie any par ashrit n hona) aliang, (lin n hone vala) niravayav, svatantr hai.
• vyakt ke any lakshan haian trigunatv, avivekitv, vishayatv, samanyatv, achetanatv aur prasavadharmita. pradhan mean bhi ye lakshan haian. purush usake viparit hai aur saman bhi. gyarahavian karikokt 'tadviparitastathach pumanh' ki vyakhya-sangati mean pray: vyakhyakar aspasht pratit hote haian. avyakt se purush ka sadharmy –niroopan karate samay vyakt ke anek ke viparit avyakt ko 'ek' kahakar purush ko anek kah diya. arthat 'ekatv' ke atirikt shesh sabhi lakshan purush par ghatit kie ge. aisa purushabahutv ki sthapit saankhyavadharana ke karan kiya gaya pratit hota hai. isase to mathar aur gaudapad bhi parichit rahe hoange. lekin in donoan vyakhyakaroan ne avyakt ke sabhi lakshanoan ko purush par ghatit kiya.
• mathar ka kathan hai- tatha pradhanasadharma purush:. tatha hi ..nishkriy eko 7 nashrita..
• gaudapad ka kathan hai- anekan vyaktamekamavyaktan tatha ch pumanapyek:.

aisa pratit hota hai ki in donoan vyakhyakaroan ko purush ki ekata aur bahutv mean koee asangati nahian pratit huee hogi. aisa do karanoan se ho sakata hai. ek to yah ki ekatv se inaka abhipray pratyek purush ke anek janmoan mean ek bana rahana ya phir purush ki do avasthaean ya do prakar ke purush tattv ko ye saankhyasammat samajhate hoan. pahale arth mean shabdik khianchatan hi adhik pratit hota hai. jabaki doosare arth ko svikar karane par saankhyadarshan ka roop vedant sadrish hi ho jata hai ki avyaktavastha mean purush ek rahata hai. aur vyaktavastha mean anek roop pratit hone lagata hai

• ek tisari sanbhavana karikokt darshan ke tretavadi niroopan ka hai. yahaan itana hi dhyatavy hai ki vyakt-avyakt sadharmy-vaidharmy ki prachalit paripati nirdosh nahian hai.
• saankhyabhimat prameyoan ke praman varg ke adhar par vargikaran karane ke uparant ab saankhyasammat 25 tattvoan ki charcha ki jaegi. 'satvarajastamasaan samyavastha prakriti: prakritermahanh mahatoahankaroahankarath panchatanmatranyubhayamindriyan, tanmatrebhy: sthoolabhootani purush iti pachavianshatirgan:'

moolaprakritiravikritimarhadadya: prakritivikritay: sapt.
shodashakastu vikaro ne prakritirn vikriti: purush:॥
ashtau prakritay: ॥ shodashavikara: ॥ purush: ॥

satv, rajath tatha tamas ki samyavastha prakriti hai, mahat, ahankar, panchanmatraean, ekadashendriy, panchasthoolabhoot tatha purush ye saankhyasammat pachchis tattv haian. prakriti-purush-vivek (bhed) kahean ya vyaktakavyaktajn kahean-inamean ye pachchis tattv hi pramey kahe ge haian. trigun ki samyavastha prakriti hai- aisa saankhyakarika mean ullekh nahian milata. sanbhavat: karika- rachana se poorv tak prakriti ki avyakt roop 'gunasamy' ke roop mean prasiddhi ho jane ke karan karikakar ko aisa kahane ki avashyakata nahian rahi hogi. yadyapi moolaprakriti ke lie avikriti pad ke prayog mean yah arth bhi nihit hai. 'mahabharat' ke prakriti vishayak ullekhoan mean tatha 'tattvasamasasootr' mean ashtaprakriti ki manyata ka pata chalata hai. karika mean moolaprakriti ke sath sat aur tattvoan ko vikriti ke sath-sath prakriti kahakar manyata ke sath samanjasy rakha gaya hai. shodash vikaroan ke samooh ka ullekh tattvasamasasootr, mahabharat adi tatha saankhyakarika mean upalabdh hai. purush n to prakriti (karan) hai n vikriti (kary) ab in tattvoan ka parichay diya ja raha hai.

prakriti

• vijnanabhikshu ke anusar 'prakrishta kriti: parinamaroopa asya iti vyutpate:'. prakriti ke paryay shakti aja, pradhan, avyakt, tam, maya, avidya, brahm, akshar, kshetr haian. prakriti ko sarvatr 'trigunatmak' kaha gaya hai. isaka arth yah nahian hai ki prakriti namak tattv mean tin gun haian. bhavaganesh ise spasht karate haian ki 'sattvadigunavati sattvadyatirikta prakritiriti tu n shankaniyamh, kintu gun ev prakriti:..... gunoan ki samyavastha prakriti ki avyaktavastha hai. prakriti kisi any ka kary ya vikar nahian hai. isilie ise avikriti kaha gaya hai. yah samast achetan vikaroan ka mool upadan hai.
• trigunasamy ki avastha prakriti kahi gee hai. samyavastha prakriti ki avyaktavastha hai. samy-bhang ya vaishamyavastha prakriti ka nash nahian, vyaktonmukhata hai. vyaktavastha kary roop hai aur avyaktavastha karan roop hai. donoan hi avasthaoan mean avasthabhed ke karan vaishamy bhi hai aur upadanata ke karan samy bhi. vyaktavyakt sadharmy trigunatv avivekitv, vishayaroopata, achetanatv samanyatv tatha prasavatmakata ki drishti se hai.yahi lakshan vyakt padarthoan mean sarvatr pae jate haian. at: etaddvara karan roop mean bhi in lakshanoan ka hona anumanagamy hai. srishti karyavastha hai, is adhar par karanavastha ke anuman mean paanch hetu die jate haian.jagat ke samast padarth parimit ya simit haian at: is sabaka karan aparimit ya asim, vyapak hona chahie. samast padarth sukh du:kh mohatmak haian. at: inaka karan bhi trigunatmak hona chahie. kary karan ki shakti se utpann hota hai at: shaktimati karan hona chahie. karyakaran bhed lok prasiddh hai. srishti karyaroop hai, at: karan ki isase bhinn satta honi chahie. jagath ke samast padarth svaroopadrishtya ek haian. at: is nanatv ka karan bhi ek hona chahie. is tarah n keval kary se karan ki satta siddh hoti hai varanh kary ke lakshanoan ke hi adhar par karan ke lakshanoan ka bhi anuman ho jata hai.
• avyakt roop mean prakriti ek hai lekin vyakt roop mean vah anek hai. vyakt roop mean anek kahane ka ashay yah hai ki trigun paraspar kriya se anekash: tattvotpatti karate haian.
• avyakt prakriti ek hai ya anek-sankhyatmak drishti se is prashn ka uttar dena sanbhav nahian hai. talab mean ekatr jal ko ek kahean ya anek? jalakan anek hote hue bhi talab mean do jal haian, tin jal hai ya asankhy jal haian kahana jitana vichitr hai utana hi vichitr prakriti ko ek ya asankhy kahana hai. sar ki drishti se ekaroopata avashy kahi ja sakati hai.

gun

prakriti trigunatmak kahi gee hai. yadi gunoan mean paraspar ekaroopata aur sadharmy ho to visham srishti sanbhav nahian hogi, kary ke karan gunatmak hone se. lekin visham srishti to pratyaksh siddh hai. at: karanabhoot gunoan mean bhi vaishamy anumit hai. isalie is vaishamy ya vaidharmy ka niroopan karate hue eeshvarkrishna kahate haian-

prityapritivishadatmaka: prakashapravriliniyamartha:.
anyonyabhibhamavashrayajananamithunavrittayashch guna:॥ -(karika-12)

• priti, apriti, vishad adi se pratit hota hai ki sootrakar priti-apriti ke atirikt any lakshanoan ki or saket kar rahe haian.
• shaanti parv adhyay 212 mean tin gunoan ke any lakshanoan ko is prakar bataya gaya hai-

sammohakan tamo vidyath krishnamajnanasambhavamh.
pritidu:khanibanddhashch samastaanstrinatho gunanh॥21॥
sattvasy rajasashchaiv tamasashch nibodh tanh.
prasado harshajapritirasandeho dhriti: smriti:॥
etanh sattvagunanh vidyadimanh rajasatamasanh॥22॥
kamakrodhau pramadashch lobhamohau bhayan klam:.
vishadashokavaratirmanadarpavanaryata ॥23॥
prarvattamanan rajastadbhavenanuvartate.
praharsh: pritiranand: sukhan sashantachilata॥25॥
kathanchidupapadyante purushe sattvika guna:.
paridahastatha shok: santapo pootirakshama॥26॥
liangani rajas stani drishyante hetvahetubhi:.
avidyaragamohau ch pramad: stabdhata bhayamh॥27॥
asamriddhistatha dainyan pramoh: svapnatandrita.
kathanchidupavartante vividhastamata guna:॥28॥

• is tarah priti adi ka arth priti, harsh, anand, sukh, shantachitrata adi, apriti adi mean apriti ke sath shok santap, du:kh, kam, krodh, adi, avidya, rag, moh, vishad, adi vishadadi se grahan karana chahie. gunoan ke ye asankhy roop sansar mean manushy dvara jney ya anubhooyaman haian.
• inhean mukhyaroop se tin vargoan mean baanta gaya hai. sattv, rajas, tamas inake nam haian. ye gun jab kriyashil ya pravritt hote haian tab ek doosare ke sath pratikriya karate hue nanavidh karyoan ko utpann karate haian. mukhyaroop se in gunoan ka svaroop lakshan kramash: prakashan, pravarttan aur niyaman haian. tinoan gun dipak (kapas tel-agni ke mel) ki tarah kary karate haian. inaki kary-pranali ko anyony ashray, anyony abhibhav, janan, mithun aur anyony vyapar dvara samajhaya gaya. jaise sattv gun any donoan gunoan ko abhibhoot karake apane svabhav ko un par avrit kar deta hai, usi tarah tinoan gun paraspar ashray lekar ne svaroop ko prastut karate haian. tinoan gun paraspar milakar kisi ek gun pradhan vale kary ko utpann karate haian. kabhi-kabhi ye gun ek doosare ki vrittiyoan ke anusar kary karane lagate haian. is tarah srishti ke samast karyoan mean tinoan gun anivaryat: vidyaman rahate haian.

prakriti ke vikar

• prakriti avyakt hai. usake vyakt hone ki prakriya gunakshom ya samyabhang se shuroo hoti hai. n to karika mean n hi sootroan mean gunakshobh ka kahian ullekh hai. sanbhavat: bahuprachalit hone se ullekh avashyak n samajha gaya ho. avyakt ke vyakt hone mean pratham sopan mahat ya buddhi tattv hai. mahat se ahankar, ahankar se solah vikar, tatha unamean se panchatanmatr se paanch sthoolabhoot vyakt hote haian.
• saankhy sootr mean 'panchatanmatrani ubhayamindriyan' kahakar paanch aur gyarah tattvoan ke do samooh ko svikar kiya hai. karika mean bhi ahankar se solah tattvoan ka samooh utpann hona batakar unamean se paanch se panchabhoot kaha gaya hai. lekin ahankar mean 'dvividh: pravartate sarg:' kahakar shodash vikaroan ko do vargoan mean baanta gaya hai. is tarah shodash vikaroan ko do samoohoan mean baantane ka vishesh uddeshy hona chahie. hamare vichar se yah vargikaran do adharoan par kiya gaya hai. ek to tattvoan ke svaroop ke adhar par. svaroopat: panchatanmatr kary hone ke sath-sath karanaroop bhi hai. jabaki ekadashendriy keval karyaroop haian. doosara adhar utpatti ke upadan ki bhinnata. ekadashendriy ka pramukh upadan sattv gun hai jabaki tanmatr ka pramukh upadan tamogun hai.

mahat ya buddhi

• prakriti ka pratham vikar mahat ya buddhi hai. sattv pradhan hone se yah any tattvoan ki tulana mean adhik paradarshi hoti hai. isilie purush ke bhog-jnan honoan hi buddhi dvara sampadit kie jate haian. vibhinn indriyoan ke bhinn-bhinn vishay hone se, vishay vishesh tak indriy shakti ke simit hone se, samagr roop se jnan buddhi vritti ke hi roop mean sanbhav hai. in nyoonatam jagat-jnan ke bina bhog sanbhav nahian hai. yahi karan hai ki sarvapratham kary ke roop mean buddhi ko svikar kiya gaya hai. sath hi avyakt se vyakt sthoolabhoot tak sookshm se sthool ki or sarg prakriya bhi pratyakshagamy drishtantoan dvara sthapit ki ja sakati hai. bij sookshm vastu hai aur utpann vriksh kramash: vikasit kary hai.
• buddhi ko adhyavasayatmak svikar kiya hai. adhyavasay arthat nishchay karana buddhi ka lakshan hai.nishchay hi moolyadrishti ya mooly-aankan usake gunoan (sattvadi) ke adhar par kiya ja sakata hai. nishchay ka yah moolyaankit roop hi buddhi ke karyathava roopkahe ja sakate haian. sattvadhiky nishchay ke roop hai jnan, vairagy, dharm aur aishvary. tamogun pradhan nishchay ke roop haian ajnan, rag, anaishvary.
• buddhi ya mahat ek hai ya anek is par sootr athava karika mean koee spasht vichar prapt nahian hota hai. lekin purush bahutv ke adhar par buddhitattv ka sanyog ho jata hai. buddhi aur purush ke is sanyog ke uparant hi bhokta purush ke lie bhog sadhan (indriy) aur bhog vishayoan ki utpatti hoti hai. buddhi aur purush ka yah sanyog sargakal mean bana hi rahata hai. keval ek hi avastha mean, jab purush keval jnan prapt kar leta hai tab hi lakshy poora ho jane ya purusharth roop prayojan siddh ho jane se buddhi apane mool karan mean lin ho jati hai.hamare vichar se sargakal mean to purush aur buddhi ke sanyogahin avastha ki kalpana bhi nahian ki ja sakati hai. shaanti parvmean yahi bat kahi gee hai-

prithagbhootau prakritya tau samprayuktau ch sarvada.
yatha matsyoadbhirany: syath samprayuktau tathaiv tau

ahankar

• mahat se ya mahat ke anantar ahankar ki utpatti hoti hai. isaka lakshan hai abhiman.buddhi mean 'maian-mera' ka bhav hi abhiman hai. isaka arth yah hoga ki ahankar buddhi ki hi ek vishesh abhivyakti hai. ahankar trigunatmak achetan tattv hai. abhiman karana achetan ka lakshan nahian ho sakata. abhiman 'maian' ki jnanapoorvak avastha hai. buddhi bhi achetan tattv hai. at: use bhi sidhe ahankar utpann karane vala nahian kaha ja sakata. tathapi upadan roop mean svikar kiya ja sakata hai.
• saankhyasootroan tatha karikaoan ke sabhi vyakhyakaroan ne abhiman ko samajhane ke lie 'maian hooan' 'maian karta hooan' adi prakar ke bhavoan ko hi prastut kiya.
• shrigajanan shastri musalagaanvakar ke anusar 'ahamh yani maian' ki bhavana ko jo paida karata hai use ahankar kaha gaya hai. in sabhi kathanoan mean 'ahamh' bhav ahankar namak achetan tattv ka lakshan svikar kiya gaya hai. lekin kya vastav mean aisa hai? 'ahamh' bhav purush ka ek prakar ka bhav hai. purush ka sv-astitv-bodh hi ahanbhav hai. tab ise achetan ka lakshan kahana uchit nahian pratit hota. hamare vichar se purush ka buddhi se sanyog hone par purush ko hone vala sarvapratham jnan 'ahambodh' hai.
• saankhyadarshan mean 'jnan' paurushey bodh to hai hi. at: abhiman purushabodh ke roop mean svikar karana hoga. saankhyamat mean ahankar ki utpatti buddhi se bataee gee hai. at: yah kaha ja sakata hai ki buddhi se chetan purush-sanyog hone par buddhi ki purushavishayak jo vritti hoti hai vahi abhiman hai. at: ahankar vastut: buddhi hi hai. donoan mean bhed upadan bhoot gun sattvadi ke bhed se hai. sath hi buddhi achetan hai jabaki ahankar chijj d roop hai. ahankar mean chidansh purush ka hai aur jadaansh trigunatmak hai. purush chooanki svaroopat: bhokta hai at: buddhi se sanyukt hote hi usamean bhogonmukh yogyata prasphutit hone lagati hai jisake parinamasvaroop hi bhog sadhanabhoot any tattvoan ki utpatti aranbh hoti hai. isake parinam svaroop akarta hote hue bhi purush karta ho jata hai aur achetan hote hue bhi ligam ya buddhi chetanavat ho jati hai.
• ahankar ke j daansh se do prakar ki srishti hoti hai. pratham prakar to avishesh roop tanmatr sarg hai jo tamas ahankar se vyakt hota hai aur dvitiy ekadashendriy ki srishti hai jise sattvik ahankar se utpann kaha gaya hai. rajas ahankar se donoan ki hi utpatti kahi gee hai.
• ekadashendriy— paanch jnanendriyaan, paanch karmendriyaan, tatha man ye gyarah indriyaan ahankar se hone vali ek prakar ki srishti hai. saankhyakarika ke sabhi tikakaroan ne inhean satvik ahankar ya vaikrit ahankar se utpann mana hai, jabaki vijnanabhikshu n keval man ko satvik ahankar tatha any das indriyoan ko rajas ahankar se utpann mana hai. unhoanne 'ekadashakamh' ko 'gyarah' ke bajaye 'gyarahavaan' ke arth mean grahan kiya aur gyarahavaan indriy man ko hi sattvik mana hai.apane mat ke samarthan mean unhoanne bhagavat puran tatha saankhyakarika donoan ko uddhrit kiya hai.
• vijnanabhikshukrit aisa arth n to karika sammat hai aur n hi sootr sammat. saankhyasootr mean ahankar ke kary ke bare mean ekadash panchatanmatr aisa kaha gaya. isase sootrakar ki yah bhavana spasht ho jati hai ki unaka agrah ekadash indriyoan ko ek hi samooh mean rakhane ka hai. tab das aur ek ke do samooh ya gan manane ka auchity nahian rah jata. phir, sootrakar ne rajas ahankar se any das indriyoan ki utpatti kahian nahian dikhaee. indriyoan ke utpatti jnapak ek hi sootr hai jisamean ekadash indriyoan ki hi utpatti bataee gee hai.
• karika mean jo 'taijasadubhayamh' kaha gaya hai usase jnanendriy tatha karmendriy 'ubhay' ka arth grahan nahian hota, kyoanki isase poorv ki karika mean spashtat: dvividh sarg ki utpatti svikar ki gee. phir 'tejasadubhayamh' sattvik aur tamas sarg ke bad ullekh ke bad kaha gaya hai. isase yahi arth nikalata hai ki sattvik aur tamas ahankar se jo dvividh sarg pravartit hote hote haian, ve donoan hi rajas (tejas) se utpann hote haian.
• chakshu, shrotr, jihva (rasana) ghran tatha tvak- ye paanch jnanendriyaan haian. jinake vishay kramash: roop, shabd, ras, gandh tatha sparsh haian.
• vakh, pani, pad, payu tatha upasth- ye paanch karmendriyaan haian jinake kary kramash: vachan, grahan ya pak dana gaman chalana, malotsarg tatha prajanan hai.
• man ko jnanendriy tatha karmendriy donoan hi kaha gaya hai.
• buddhi, ahankar tatha ekadash indriyoan ko karan ya sadhan kaha jata hai. inamean se buddhi ahankar tatha man-in tinoan ko ant:karan kaha gaya hai shesh das bahy karan haian.in karanoan ke kary haian aharan (grahan karana), dharan karana tatha buddhi ka kary prakashit karana hai. ye trayodash karan apani-apani svabhavik vritti ke anusar svayan hi kary karate haian.

panchatanmatr

• tamas ahankar se panchatanmatroan ki utpatti hoti hai. tanmatr vastav mean keval 'hai' kahe ja sakate haian. inamean roopadi vishesh lakshan nahian hote varanh vishayoan ki ye sookshm avasthaean haian. isalie inhean avishesh kaha jata hai. ye paanch tanmatr haian shabd, roop, ras, gandh tatha sparsh.
• in avishesh tanmatroan se sthool bhootoan ki utpatti hoti hai. ye sthool bhoot indriyagrahy vishay hote haian. shabd tanmatr se akash, roop tanmatr se tej, ras se ap (jal) gandh se prithvi tatha sparsh tanmatr se vayu ki utpatti hoti hai.
• uparyukt tattvoan mean se satrah tattvoan ka sanghat (buddhi, ahankar, panch tanmatr tatha das indriyaan) sookshm sharir kaha jata hai. sthoolabhoot yukt hone par yah sharir sthool sharir kahalata hai. sthool bhoot tatha ekadash indriyaan keval kary haian karan nahian. is prakar mool prakriti se lekar paanch sthool bhoot tak chaubis tattv prakriti aur usake vikar hai aur pachchisavaan tattv purush hai.

purush

• saankhy darshan mean j d aur chetan do mool tattvoan ko svikar kiya gaya hai. isilie tattvamimaansiy drishti se ise dvaitavadi kaha jata hai. j d ya achetan tattv ko prakriti kaha gaya hai. nana roopatmak visham srishti mean prakriti ya mool achetan tattv ko saksham manate hue bhi chetan ke sannidhy, prerana, ya sahayy ke bina achetan svat: pravritt hota hai, aisa saankhyadarshan mean nahian mana jata. isilie bharatiy darshan-parampara mean ise j davadi nahian mana gaya. us chetan tattv ko saankhyadarshan mean purush kaha gaya hai. sharir roopi pur mean nivas karane vala tattv hone se sharirabhinn satta ko purush ya puman kaha gaya hai.
• saankhy shastriy sahity mean chetan ya atma ke lie purush shabd ke prayog ka agrah adhik dekha jata hai. aisa pratit hota hai ki saankhyadarshan mean nirapeksh chetana ko pramey roop mean svikar karane mean sankoch kiya jata hai. bina achetan sharir ke chetana ka anuman sanbhav nahian hai. saankhy chooanki mukhy roop se pratyakshanumanashrit tarkamoolak darshan hai, at: usaki yah vivechana-vidhi uchit hi hai. chetana ke bare mean jab bhi kuchh kaha jaega; vah achetan ki apeksha se hi kaha jaega.
• saankhyasootr aur karika mean purush ke astitv mean die ge hetuoan se yah bat spasht ho jati hai. purush ya pumanh ko vyakt ke saman tatha viparit bhi kaha gaya hai.trigun achetan, vishay, samany, tatha prasavadharmi ke viparit purush atrigunadi hai. purush ke astitv ki siddhi mean hetu is prakar die ge haian.
• sanghatapararthatvath— sanghat roop samasat padarth hamesha any ke lie hone se vah any sanghat se bhinn hona chahie. vah chetan purush hai. sansar mean dekha jata hai ki bistar, khat adi achetan padarthoan ki sanhiti svayan unake lie nahian balki any ke lie hoti hai. usi prakar trigun sanhiti, mahat, ahankar, tanmatradi ki sanhati bhi svayan unake prayojan ke lie n hokar any ke lie hoti hai. vah any hi purush kaha jata hai.
• trigunadiviparyayath- vah 'any' jisake lie trigunadi sanhati hoti hai trigunadi se viparit hona chahiye. lok mean yah dekha jata hai ki mej, kursi ke lie, ya bistar khat ke lie nahian hote haian. inaka upayog karane vala inake lakshanoan ke viparit hi hota hai, arthat chetan hi hota hai. at: achetan trigunatmak se viparit hone se purush ki siddhi hota hai.
• adhishthanath- achetan ki pravritti ke lie chetan adhishthan ki apeksha hone se bhi chetan purush ki siddhi hot hai. is tisare hetu ke bad saankhyasootr mean hetu samapt soochak 'cheti' ko jo da gaya hai (adhishthanath). prashn uthata hai ki yadi purush ke astitv ki siddhi mean paanch hetu dena abhisht tha, tab tin hetuoan ke bad samapti bodhak padoan ka upayog kyoan kiya gaya? saankhyaprajna ke lekhak ke anusar in tinoan hetuoan mean bhoktribhav tatha kaivalyarth pravritti anivaryat: nihit nahian hai. jis prakar inaki vyakhya prachalit hai, isamean avashy bhoktribhav nihit hai. tab sootrakar ko hetu-samapti ka sanket dena hi nahian tha. vastav mean ye hetu anivaryat: jivatmabodhak nahian hai, jabaki shesh donoan hetuspasht bhokta chaitany ki siddhi karate haian. is sthal par karika vyakhya mean 'prajnakar' paramatma jivatma donoan ki siddhi manate haian.gajananashastri musalagaanvakar trigunadi vipayaryath tatha adhishthanachcheti sootroan se jivatma aur paramatma donoan ki siddhi manate haian.
• bhoktribhavath- chetan prani matr mean bhoktribhav hone se bhi bhokta jo ki nishchit roop se achetan nahian hota-ka chetan astitv siddh hota hai.
• kaivalyarth pravritteshch- trigunatmak padarth to sukh-du:kh mohatmak hai. at: bhoktribhav unamean ho to du:kh-nivritti hetu pravritti hi nahian hogi. lekin pranimatr du:kh-nivritti hetu pravritt hota hai. astu du:khanivritti ya kaivalyaprapti ke lie pravritti payi jane se bhi keval svaroop chetan tattv ki siddhi hoti hai.

---

• saankhyakarika tatha saankhyasootroan ke pray: vyakhyakar in paanch hetuoan se jivatma-purush ki satta ki siddhi ko niroopit karate haian. saankhy mat mean purush bahutv ko svikar kiya jata haitadanusar janm-maran tatha indriyoan ki vyavastha pratyek sharir ki svatantr hone ke purush bahutv ki siddhi hoti haisath hi trigun tatha unake anyony pravritti se jo bhinn-bhinn purushoan mean bhinn gun parilakshit hote haian, isase bhi purush bahutv ka niroopan hota hai.prachalit vyakhyaoan ke anusar is prasang mean saankhyakarika mean keval purush ke bahutv ki siddhimatr hai, usake svaroop ka niroopan nahian. ek janm, mrityu indriy se yukti (sharir) ke adhar par ek or jahaan purush bahutv ki siddhi ki gayi hai, vahian yah niroopan bhi svayamev ho jata hai ki purush janm, mrityu aur trigun se prabhavit hota hai. saankhyamat mean purush aur kaivaly hetu shariroan mean sansaranashil hai. isase usake chaitany svaroop par akshep nahian hotapurush ka asang aur keval hona hi usaki trigun bhinnata ka dyotak matr hai. trigun ke sath sanyukti mean athava bhogapavargapravritti mean chaitany svaroop mean vikriti nahian a jati. astu, jin hetuoan se purush bahutv ki siddhi ki gee unhean keval baddh purush ki hi siddhi manana uchit pratit nahian hota.
• eeshvarkrishnakrit 19vian karika mean purush mean kaivaly, madhyasthy sakshitv, drashtritv, akartritv adi ki siddhi ki gee hai. prachalit matanusar yah purush jinake bahutv ki siddhi 18vian karika mean ki gee hai- ke hi dharmoan ka niroopan hai. yahaan usake muktasvaroop ka varnan kiya gaya hai. aisa sanbhavat: isalie mana jata hai, kyoanki keval akarta, sakshibhav adi svaroop vale purush ka janm, mrityu adi ke adhar par bahutvasiddhi asangat pratit hoti hai.
• prakriti-purush-sanyog— saankhyashastr ke prachalit vyakhya-granthoan ke anusar prakriti aur purush mean pangu-andhavat sanyog hota hai aur is sanyog se sargarambh hota hai. jis tarah pangu aur andh donoan parasparapekshi hokar gantavy ki or agrasar hote haian, usi tarah prakriti aur purush parasparapekshi hokar sargonmukh hote haian. bhoktribhav hone se purush ki sargonmukhata vastav mean bhogonmukhata hi hai. vyakt hona prakriti ki sargonmukhata hai. purush pangu (avikari) hai at: nanavidh padarthoan ka vah karta nahian hai. vah andhe (jo chalane vala hai) ke ashray se sansaran karata hai. prakriti andhi hai. at: lakshy (uddeshy) ka use jnan nahian hota. vah vikari hai, at: pangu ke margadarshan mean vah kary karati hai. saankhy ke is drishtant ki alochana pray: yah kahakar ki jati hai ki pangu aur andh donoan hi chetan hai jabaki prakriti aur purush paraspar viparit dharm vale haian. at: drishtant anupayukt hai. vastav mean drishtant keval yah batane ke lie diya gaya hai ki pangu aur andh ki tarah prakriti-purush parasparapekshi hai. isase adhik samy dikhana abhisht nahian hai. at: alochana sarthak nahian kahi ja sakati.
• is prakar prachalit matanusar saankhy darshan mean asang trigunatit chaitany svaroop satta purush svikary hai. yahaan purush ko bhoktaroop mean svikar kiya gaya hai. sath hi bhoktribhav ke avastavik ya mithya hone ka sanket bhi kahian nahian hai. saankhyamat mean to chit ya chaitany mean vishayoan ka avasan hi bhog hai. at: 'bhog' se chidansh ko alag nahian kiya ja sakata. phir bhoktritv purush ke astitv mean hetu hai aur kisi avastavik ya mithya lakshan ko hetu banaya gaya hoga- aisa manana bhi uchit nahian hai. satkaryavadi ke lie yadi purush svaroopat: bhokta nahian hai to usamean bhoktribhav kalpit bhi nahian kiya ja sakata hai. lekin yadi purush saty hi bhokta hai tab saankhyadarshan ke prachalit mat purush n bandhata hai n sansaran karata hai n hi mukt hota hai- avashy hi vicharaniy hona chahie.

moksh mimaansa

• du:khoan ki atyant nivritti roop purusharth hi vivek ka kendriy lakshy hai. lekin isaka yah ashay nahian hai ki saankhy darshan sansar ko keval du:khamay manakar sansar se hi nivritti ko lakshy manata ho. sukh matra v tivrata mean kitana bhi alp kyoan n ho, use tyajy nahian kaha gaya. sath hi ek tarkapradhan darshan se aisi apeksha bhi nahian ko jani chahie ki vah aisa lakshy svikar kare jo kahian pratyaksh mean sanketit n hota hai. jiveshana aur sukh-bhogechchha to chetana-svabhav hai. svabhav ke tyag ko kalpana bhi bhala ki ja sakati hai? haan, prani matr ki du:kh se nivritti hetu vyakulata avashy pratyaksh siddh hai. at: saankhy darshan mean moksh ka arth du:kh nivritti hi hai. ise kuchh pane ke roop mean lekar kuchh tyagane ke arth mean grahan karana chahie. n to purush ka prakriti se sanyog bandhan hai aur n hi prakriti-purush-viyog moksh hai. jivan ke lakshy ya purusharth roop moksh keval du:kh se mukti matr hai.
• saankhy mat mean trividh du:kh kahe ge haian-

1. adhyatmik,
2. adhidaivik tatha
3. adhibhautik.

• adhyatmik du:kh do prakar ka hai-

1. sharirik tatha
2. manasik vat, pitt, kaph ki vishamata se utpann du:kh sharirik du:kh hai.

• saankhyakarika ke vyakhyakaroan ne manasik du:kh ke antargat kam, krodhadi se utpann du:kh, priy se viyog tatha apriy se sanyog adi ke karan utpann du:khoan ko sammilit kiya hai. du:khoan ke samast vargikaran du:kh utpadak karanoan ke vargikaran par adharit hai anyatha samast du:kh to man ke anubhav roop hi haian.
• srishti mean purush ke lie du:kh svabhavik hai. eeshvarkrishna kahate haian-

tatr jaramaranakritan dukhan prapnoti chetan: purush:.
liangasyavinivrittestasmadh dukhan svabhaven॥

• tatr (srishti mean) liang ya liang sharir ya buddhi se nivritti paryant purush ke lie du:kh svabhavik hai. bandhan-jis avastha se mukti ka lakshy purusharth hai vahi avastha bandhana hai. saankhyamat mean nirvivadat: du:kh se mukti ko lakshy mana gaya hai. at: du:kh hi bandhan hai. purush ko asang, aparinami chaitanyasvaroop kaha gaya hai. at: aise svaroop vale purush ka du:khi hona ya bandhan mean p dana sanbhav nahian hai. doosari or du:khoan ko bhokta hona bhi kaivalyarthapravritti se spasht hai. tab bandhan ka svaroop kya hoga? saankhyamat mean prakriti-purush-vivek se du:kh nivritti hoti hai. at: avivek ko hi du:kh ka hi karan samajhana hoga. lekin vijnanabhikshu ke anusar avivek bhi sanyog dvara hi bandhan ka karan banata hai.saankhyamat mean avivek ka arth hai abhed. at: vivek ka arth hai bhed. jivatma ka prakriti aur usake vikaroan se bhed n karane par prakriti ke gunoan ke prabhavoan ko purush abhimanavash svayan mean manane lagata hai. ahankar rajas pradhan hai aur rajogun du:khatmak. at: purush du:kh roop bandhan mean svayan ko pata hai.
• tattvasamasasootr mean 'trividho bandh:' ki vyakhya mean bhavaganesh ne panchashikh ke matanusar prakritik, vaikritik tatha dakshin-tin prakar ke bandhanoan ka ullekh kiya hai. asht prakritiyoan mean abhiman se prakritik bandh hota hai. prakriti ke vikaroan ko hi antim manane par unhean hi shreyas manane par vaikritik ya vaikarik bandh hota hai tatha dan-dakshina dene se dakshina bandh hota hai.

moksh apavarg ya kaivaly-prapti

saankhy mat mean moksh, apavarg aur kaivaly du:kh nivritti roop hi hai. jab purush ko yah jnan ho jata hai ki du:kh to rajogun ka dharm hai aur prakriti trigunatmika hai at: prakriti ke vikaroan mean du:kh to rahega hi. tab vah yah bhi jan leta hai ki vah (purush) n srishtikarta (gunakarta) hai, n vah svayan gun svaroop hai aur n hi trigun usake haiantab vah prakriti aur usake vikaroan ka tatasth drashta hokar rah jata hai. yahi moksh hai. prarabdhavash jab tak sharir hai tab tak vah sansar mean rahata hai. (sharirapat) prarabdhakshay ke uparant use atyantik aur aikantik mukti ki prapti ho jati hai. purush ke bhog aur apavarg roopi prayojan (purusharth) ki siddhi ho jane par prakriti usase uparamit ho jati hai.

bandh-moksh purush ka hi

• purushoan n badhyate sarvagatatvath, avikaritvath, nishkriyatvath akartritvath. yasmann badhyate tasmann muchyate. bandhabhavann badhyate vimuchyate napi sansarati nishkriyatvath.
• purush ke nishkriy, asangatv, avikaritv adi ke karan tatha eeshvarkrishna rachit 62vian karika ki vyakhyaoan ke adhar par aisa mana jata hai ki purush ka bandh-moksh vyavaharik hai, vastav mean bandh-moksh to prakriti ka hi hota hai. ek or bhog-apavarg ko purusharth kaha gaya.chetana mean avasan ko bhog mana gayayah bhi kaha gaya ki chetan purush hi du:kh prapt karata hai.tab bandh-moksh purush ka n manana uchit nahian pratit hota. achary udayavir shastri ne savistar is manyata ka nirakaran karate hue atma ya purush ke hi bandh aur moksh ko saankhy sammat mana hai.

saankhy darshan mean eeshvaravad

saankhy karika ke bhashyoan ke adhar par vidvanoan ki yah dharana ban gee hai ki saankhy darshan nirishvaravadi hi hai. yadyapi karika poorvadarshan ya prachin saankhy ko mahabharat adi granthoan ke adhar par eeshvaravadi ya paramatmavadi man lene mean vidvanoan ko apatti nahian hoti, tathapi pramanik darshan shastr ke roop mean ise nirishvaravadi hi mana jata hai. aisa isalie ki adhunik vidvan saankhyakarika ko hi saankhy darshan ki upalabdh prachinat rachana manate haian aur upalabdh bhashy, tika, vritti adi mean kahian bhi eeshvar (paramatma) ka niroopan prapt nahian hota. saankhy darshan ke bare mean soochit karane vale prachin granthoan mean arhibudhnyasanhita, mahabharat, bhagavadgita, katipay upanishadoan adi mean saankhyadarshan paramatmavadi hi pratit hota hai. ise vahaan kapil pranit darshan hi mana gaya hai. lekin saankhyagranth roop mean many saankhyasootr tatha saankhyakarika mean bhashyakaroan ke matanusar paramatma ki satta svikrit n hone se adhunik vidvanoan ne saankhyadarshan ko vikas ke tin charanoan mean vibhajit kiya hai. tadanusar prachin saankhy eeshvaravadi tha. dvitiy charan mean vah nirishvaravadi ho gaya jisake antargat sootr-karika sammilit hai tatha tritiy charan mean vijnanabhikshu ne saankhy ko pun: prachin roop mean pratishthit karane ka prayas kiya, tathapi saankhy granthoan mean eeshvar-pratishedh hai- aisa ve bhi svikar karate haian. isilie ve is aansh mean saankhyadarshan ko durbal manate haian. unaka mat hai ki saankhyadarshan mean praudhivadi se vyavaharik eeshvar ka hi pratishedh hai.at: yadyapi vijnanabhikshu ko eeshvaravadi mane jane par bhi vijnanabhikshu saankhy sootr mean eeshvar ka khandan kiya jana svikar karate haian. lekin unake anusar yah khandan eeshvar ka khandan n hokar ek deshiyoan ke praudhivadi se kiya gaya khandan hai. anyatha 'eeshvar siddhi' ke sthan par 'eeshvarabhavath' sootr hota.

• achary vijnanabhikshu ke anusar nirgun aparinami chetan tattv ka srishtikartritv many nahian, kyoanki isamean koee praman nahian. 'ahankararoopo y: karta tadadhinaiv karyasiddhi: srishtisanharanishpatirbhavati.. anahankritasrishtatve nityeshvare ch pramanaabhavath ahankaropadhik brahmarudrayo: srishtisanharakartritvan shrutismritisiddhamh' vijnanabhikshu ke ukt kathan se tatha saankhyasootroan ke eeshvarapratishedhaparak aanshoan se nirgun aparinam sakshi chaitany svaroop satta ka nishedh siddh nahian hota, apitu usamean srishtikartritv ka nishedh siddh hota hai. yah nishedh bhi upadan drishtya hi hai. saankhyadarshan mean chetana ke sannidhan se prakriti mean pravritti ko sanbhav mana gaya hai.
• udayavir shastri ke anusar saankhyamat mean prakriti ki prerana athava niyantran ke lie paramatma ka adhishthatritv svikrit hai jivatma ka nahian hai.
• saankhyakarika ke vyakhyakaroan ne bhi karika mean eeshvar ki satta ko nirakaran nahian kiya. yahi nahian, vyakhyakaroan ne eeshvarakaranata ki asvikriti ka karan jis prakar spasht kiya hai usase saankhyamat mean eeshvar ki satta ki svikriti ka sanket milata hai. mathar-vritti mean likha hai-

'saankhy vadanti. eeshvar: karanan n bhavati. kasmath? nirgunatvath.
ima: saguna: praja:. sattvarajastamaansi trayo guna:. prakriterima:
samutpann: praja:. yadishvaran karanan syattato nirgunadishvara-
rtrirguna ev praja:. n chaivamh. tasmadishvar: karanan n bhavati.

• aisa hi gaudapadabhashy, saankhyavritti, suvarnasaptati adi mean bhi kaha gaya hai. yahaan saankhy ko 'eeshvar ki satta many nahian hai' aisa nahian kaha gaya. sath hi eeshvar ki jagat karanata ka nirakaran jis tarah kiya hai, vah usake parinamita ke nishedh se sambaddh hai. eeshvar nirgun hai aur jagat trigunatmak hai. saankhy ki manyata hai ki purush atrigun hai at: trigunatmak jagat usaka parinam ya vikar nahian ho sakata. uparyukt kathan mean jis karan ka sanket hai vah trigunatmak vyakt padarth roopi parinam ka upadan roop karan hai. nimitt ya adhishthatritv roop karan ka nahian. at: saankhyasootr athava karika par nirishvaravadi hone ka mataropan uchit nahian hai.
• saankhy darshan ke adhunik bharatiy vidvan shraddhey udayavir shastri tatha d aau. gajananashastri musalagaanvakar, shri abhay kumar majoomadar saankhyadarshan ki mukhy parampara ko seshvar hi manate haian.
• d aau. adya prasad mishr kapilopadisht saankhy ko moolat: eeshvaravadi manate haian. unake anusar saankhyasootr ke eeshvar pratishedhak sootroan ko ve vyakhyapekshaya seshvar nirishvar donoan sanbhav manate haian tathapi eeshvarkrishna ki karikaoan mean eeshvar-khandan n hone par bhi eeshvar ki satta ki vivechana ya mahatta ka ullekh n hone se use ve anishvaravadi hi manate haian. adhikaansh vidvan saankhyakarika ko nirishvaravadi manate haian. saankhyasootr to arvachin mane jate haian. at: karikaoan ke adhar par inhean bhi tathaiv hi mana jata hai.
• saankhyakarika ki ek arvachin vyakhya saankhyataruvasant ke rachayita mudumb narasianh svami saankhy ko vedantiy roop mean prastut karate haian. saankhyamat ko ve shruti se asangat ya virodhi nahian manate. tisari karika ke bhashy mean ve kahate haian-

'prakritipurushau dvau ch tattvamiti kapilamate nastyev shrutivisanvad:
purush ek: sanatan: s nirvishesh: chitiroop:.............
pumanh avivikt sansarabhukh sansarapalakashcheti dvikotistho vartate.
sansarabhujo vayan, tatpalaka: brahmarudrendraday:. vivikt:
param: pumanek ev. s adau sargamoolanirvahay jnanen viviktoapi
ichchhaya avivikto bhavati. s ev narayanadishabdairuchyate.

• mudumb narasianh svami ne yah mat apane bhashy mean avashy kaha hai parantu ve kisi karika mean is mat ka darshan nahian kara sake.
• d aau. ramashankar bhattachary ka mat hai ki saankhy ko seshvar-nirishvararoopen vibhakt nahian kiya ja sakata. saankhyadrishti mean anek prakar ke eeshvar haian aur pratyek prakar mean eeshvar vyaktiyoan ki sankhya avadharaniy nahian hai.is vishesh prakar ke eeshvar ki manyata ke hone ya n hone ke adhar par saankhy darshan ko nirishvaravadi nahian kaha jata hai. vaidik darshanoan mean many paramatma ya srishtikarta sarvavyapi, sarvantaryami nity satta roop eeshvar ki manyata ke n hone ki dharana ke karan saankhyadarshan ko nirishvaravadi kaha jata hai.
• saankhyadarshan eeshvaravadi hai ya nahian- is par vichar karate samay kuchh prashnoan ke uttar ke vishay mean spasht samadhan aur samadhan ki svikriti tatha sahamati avashyak hai. ve prashn aur sanbhavit samadhan is prakar haian-
• kya kapil ka darshan eeshvaravadi tha? yadi kapil ka darshan nirvivadat: nirishvaravadi tha tab to saankhyasootr aur karikaoan ki nirishvaravadi vyakhyaean yuktisangat mani jaeangi. lekin prachin granthoan mean saankhy darshan ka jo roop milata hai usase yah svikar karane ke adhik aur prabal praman haian ki kapil ka darshan moolat: eeshvaravadi tha. at: aisa koee bhi granth jise kapil darshan ka granth mana jata ho ki vyakhya eeshvaravadihi honi chahie. saankhyasootroan mean eeshvar pratishedhaparak prasangoan se do batean samane ati haian. ek to yah ki sootrakar eeshvar ki siddhi pramanoan dvara sanbhav nahian manate aur doosara yah ki eeshvar ki satta ka khandan n karake sootrakar usake srishtikartritv, karmaphaladata adi roopoan ka khandan karate haian. donoan ki tathy saankhyasootr ke darshan ko nirishvaravadi niroopit karane ke lie sunishchit adhar nahian hai.
• kya bharat ke itihas se yah pramanit ho sakata hai ki koee vaidik darshan nirishvaravadi raha ho aur tab bhi supratishthit, vikhyat aur lokapriy raha ho? n to prakh bauddh-jain-kal mean aise darshan ke astitv ka praman hai aur n hi prachin bharatiy samaj ki pravritti aisi rahi hai, jahaan nastik darshan lokapriy ho sakate hoan. is bat ke prabal praman (ahirbudhnsanhita, mahabharat, gita, puran adi mean) haian jo yah siddh karate haian ki saankhy darshan atyant prachin kal se hi supratishthit, samadrit aur lokapriy darshan raha hai. jain, bauddh adi avaidik aur nirishvaravadi darshan bhi tho de se samay ke lie lokapriy hokar simat ge. at: itana supratishthit aur lokapriy darshan nirishvaravadi raha hoga- yah sandehaspad to hai sath hi bharatiy samaj ki prakriti ko dekhate hue asanbhav bhi lagata hai.
• bauddh darshan ke prabhavakal aur usake uparant rache ge darshan-sahity mean hi pray: saankhyadarshan ko nirishvaravadi roop mean khyati kyoan mili? kahian saankhyakarika ka nirishvaravadi roop mean vyakhyayit hona bauddh prabhav ka parinam to nahian? achary udayavir shastri ke is kathan ko ham uchit samajhate haian ki 'jab un vicharoan (bauddh vicharoan) ko darshan ka roop diya jane laga tab isaka anubhav hua ki mool roop mean eeshvar ke astitv ki anavashyakata ka koee prachin adhar hona chahie. vichar aur pratishtha ki drishti se saankhyadarshan ka sthan vidvatsamaj mean sada moorddhany raha hai, aur us samay to vah apane poorv prakash mean vidyaman tha. bauddh vidvanoan ka dhyan us or jana svabhavik tha. unhoanne vicharoan ki drishti se saankhy ke antargat varshagany ke siddhantoan ko apane bahut samip dekha. unhoanne isi ko apane darshan ka pratham adhar banakar, jagatsarg-prakriya mean eeshvar ke astitv ko anavashyak batakar use alag nikal pheanka tatha varshagany ke etatsambandhi siddhantoan ko saankhy ke nam par prabal prayatn ke sath pracharit kiya. shatabdiyoan ke is prachar ka yah parinam hua ki saankhy par nirishvaravadita dridharoop mean aropit kar di gee aur isi lie saankhyakarika ki nirishvaravadi vyakhyaean hi adhik pramanik man li gee.'
• adhunik vidvan saankhyakarika ko hi saankhyadarshan ki upalabdh prachin pramanik rachana manate haian. saankhyakarika ke hi sakshy se yah spasht hota hai ki karikokt darshan kapil darshan hai. kapil ka darshan jab eeshvaravadi hai tab karikadarshan nirishvaravadi kyoan man liya gaya? bauddh prabhavakal mean likhi gee karika vyakhyaoan se svatantr koee vyakhya 15vian shatabdi tak likhi hi nahian gee hai jo upalabdh ho. kya saankhyadarshan ko eeshvaravadi manakar karikaoan ki vyakhya karana sanbhav nahian tha? uparyukt vicharoan ke prakash mean yadi sootr-karika par svatantr roop se vichar kiya jay aur prachin saankhyadarshan ke upalabdh vicharoan ke anuroop unaki vyakhya ki jay to inhean bhi eeshvaravadi niroopit kiya ja sakata hai. is tarah ki vyakhya ke tin prayasoan ki hamean janakari hai. mudumb narasianh svami ka 'saankhyataruvasant' tatha abhay kumar majoomadar ka samikshatmak granth 'saankhy kansapt aph parsanaliti' mean purush ke ekatv ka niroopan kiya gaya. unake anusar paramarthat: ya karan roop ya avyakt roop mean purush ek hai aur vyavaharat: karyaroop ya vyakt roop mean purush anek hai. shri majoomadar attharahavian karikagat purush bahutv ki siddhi ko purush bahutattv ke bajay 'upadhi bahutv' ki siddhi manate haian. unake mat mean purush ki siddhi sambhav nahian.lekin karika mean spashtat: purush ki siddh kahi gee hai. at: shri majoomadar ekatv aur bahutv ka samayojan yah manakar karate haian ki ek hi purush sath hai (joki paramasath paramapurush hai) aur usaka upadhibhed se, ya vaiyaktikaran se bahutv hai. yah thik hai ki bahutv kalpana upadhi ya puri ke dvara hi hoti hai. lekin karikakar upadhi ke bahutv ki siddhi n karake purush (puri nahian) ka bahutv siddh kar rahe haian. at: aisa samayojan jisamean purush bahutv paramarthik n ho, saankhyiy samayojan nahian kaha ja sakata. saankhyadarshan ke eeshvaravadi niroopan ka ek roop 'traitavadi' bhi hai. bhokta, bhogy prerita 'dva suparna adi saankhyabhimatanusar hi hai. yah trait maulik saankhy ki apani vishishthata thi. achary udayavir shastri, d aau. gajananashastri musalagaanvakarsaankhyadarshan ko traitavadi manate haian. traitavadi ka spasht sanket hamean saankhyasootroan tatha karika donoan mean hi milate haian. yadi prachin saankhy ke anuroop in granthoan ki vyakhya ki jae to inaki n keval sangati niroopit hoti api tu prachalit visangatiyaan bhi nirakrit ho jati haian. purush ki astitvasiddhi mean jo hetu saankhyasootravarnit haian, unaki prachalit vyakhyaoan se to hetuoan ki punaravritti sangat nahian kahi jaegi. eeshvarkrishnakrit karikaean chooanki vishal granth ki sankshep mean prastuti thian, vahaan bhi punaravritti asangat hi kahi jaegi. 'sanghatapararthatvath' ki vyakhya mean bhoktribhav to antarnihit hai phir alag se bhoktribhavath kahakar punarukti ka koee auchity nahian. phir saankhyasootr mean tin hetuoan ke uparant prakaran samaptisoochak 'cheti' ka bhi koee auchity nahian rah jata yadi ham paanchoan hetuoan ko jivatm purush sadhak hi manean. sootr 1/140-142 to paramatma aur jivatma donoan ka hi niroopan karate haian. sootr 1/143, 144 keval jivatma ka niroopan karate haian. saankhyakarika mean 11vian karikokt tadviparitastatha ch puanmanh'y ki yuktisangat vyakhya bhi do prakar ke chetan tattv ya purush ke niroopanarth grahan karane par hi sanbhav hai.

saankhy darshan samadhan

• saankhyadarshan ek atyant prachin darshan hone se tatha sootr aur karika ke goodharthak hone se unaki vyakhyaoan ke adhar par saankhyadarshan ki paryapt alochanaean ki gee haian. yahaan kuchh pramukh alochanaoan ke samadhan ka saankhyasammat prayas kiya gaya hai.
• saankhy ka pramukh dosh usaka dvaitavad hai. prakriti aur purush ko do nitant bhinn aur svatantr tattv manana saankhy ki pramukh bhool hai. yadi purush aur prakriti do svatantr aur nirapeksh tattv haian to unaka kisi prakar sanyog nahian ho sakata aur sanyog ke abhav mean sarg nahian ho sakata.kya dvaitavad ko dosh kaha ja sakata hai? srishti mean jahaan tak manavi buddhi ke tark vichar-pranali ka kshetr hai vahaan tak nyoonatam dvait hi sthapit hai. saankhyadarshan tarkabuddhi aur yuktisangat chintan-pranali hai. pratyaksh se srishti mean j d chetan siddh hota hai. srishti mean vyakt j d chetan paraspar itane bhinn haian ki inamean kisi ek ko mool karan manane ka koee yuktisangat adhar to ho hi nahian sakata. haan, yah mana ja sakata hai ki j d aur chetan kamool karan any koee aisa tattv ho sakata hai jisase in donoan ki utpatti hoti ho, jo n to j d kaha ja sakata hai aur n chetan. lekin tab usamean j d aur chetan ki utpatti ka upadan bhoot kuchh avashy svikar karana p dega. darshan ke ab tak ke sahity mean j d chetan se bhinn kisi tisare tattv ki svikriti ka koee praman nahian milata. srishti ka mool karan j d ya chetan ek hi karan kisi bhi yukti se siddh nahian hota. haan, man lene ki bat alag hai. mool karan yadi buddhi ki tark pranali se pare ka vishay hai aur use keval man lena hi sanbhav hai tab pratyakshanuman se gamy adhar par tadanusar manana hi yukti sangat hai. j d se chetan ya chetan se j d ki utpatti akalpaniy hai. at: j d chetan dvaitavad hi yuktisangat hai. yah dosh leshamatr bhi nahian hai.
• prakriti aur purush do sarvatha bhinn aur svantatr tattv haian- aisa manane par unamean sanyog sanbhav nahian hai, is prakar ki alochana bhi saankhyamat ko sahi roop mean n samajh pane ke karan hi hai. saankhyamat mean prakriti aur purush apani satta ke lie parasparashrit nahian hai. n prakriti purush ko utpann karati hai or n purush prakriti ko. satta ki drishti se svantatr aur bhinn hone hue bhi ye prathak nahian rahate. ye donoan tattv paraspar asanyukt rahate haian- aisa saankhy kabhi nahian kahata. at: sanyog sanbhav hai ya nahian- aisa prashn hi nirmool hai. sanyog to hai. jab sanyog hai to nishchay hi prakriti aur purush mean isaki yogyata bhi hai. abhivyakti ke lie donoan tattv parasparapekshi haian- yah saankhy ka spasht mat hai. d aau. chandradhar sharma likhate haian ki prakriti achetan hai aur purush udasin hai aur in donoan ko milane vala koee tattv nahian hai. at: donoan ka milan asambhav hai. is prakar ki alochana prakriti-purush ke any lakshanoan ko anadekha karake hi ki ja sakati hai. purush mean bhoktribhav aur kaivalyarthapravritth ko saankhyamat mean svikar kiya gaya hai. at: purush ki udasinata ko vishesh arth mean hi samajhana hoga. udasinata ka purush mean ullekh kartritv nishedhaparak hai. d aau. musalagaanvakar ne thik hi kaha hai-'sootrakar ne atma ko udasin arthath akarta kahakar usake aparinamitvaroop hai adrashtritvaroop nahian'. saankhy ko nirishvar manane par sanyog ka karan purush ke bhoktrisvaroop tatha prakriti ka vishayaroop hona bataya ja sakata hai. prachin pramanoan se yah spasht hai ki saankhyamat mean purush (jivatmachetana) prakriti mean sanyog hetu tisara tattv many hai. donoan sthitiyoan mean prakriti-purush-sanyog to hai. inake kramash: achetan tatha udasinata ke sath jo any lakshan bataye gaye haian. unase inake milan ki sanbhavana spasht hai.
• saankhy ne prakriti mean kartritv tatha purush mean bhoktritv ka arop karake karmavad ko thukara diya hai aur kritanash aur akritagam ke doshoan ko nimantran diya hai.is alochana ka adhar saankhy par asaankhyiy mataropan hi ho sakata hai. prakriti mean jis kartritv ko saankhyadarshan mean svikar kiya gaya hai vah nanavadhi anekaroop vyakt ka kartritv hai. prakriti trigunatmak hai. tinoan gunoan ke paraspar sanghat ki anekavidhata ke karan srishti mean bhi anekata, vishamata hai. is anekata aur vishamata ka karan trigun hai. purush chooanki atrigun aur aparinami avikari hai at: vishamata ya anekata ka vah upadan nahian ban sakata. purush achetan srishti ka prayokta hai. prayuktyanusar bhog hai. avivekavash vah prakriti-kartritv ko apana kartritv man baithata hai. isalie du:kh bhogata hai. vastav mean purush ka bhog prakriti ke kartritv ke karan nahian varanh svayan purush ke bhoktrisvaroop ke karan hai. at: karmavad ka ullanghan saankhyadarshan mean nahian hai. phir; karmavad mean karm ka jo roop hai vah prakriti karmamatr nahian varanh karm ka purush-sambandharoop hai. is sambandh ke dvara hi phal ka roop bhi nirdharit hota hai. at: kritanash aur akritagat ki prasakti hi nahian hoti.
• saankhyadarshan ki ek bhool ki charcha karate hue d aau. sharma kahate haian- saankhy vishuddh chaitany svaroop purush mean tatha ant:karan pratibimbit chaitany roop jiv mean bhed nahian karata. bandhan, sansaran aur moksh jivoan ke hote haian, kintu saankhy purush aur jiv ke bhed ko bhoolakar purush ko anek manata hai. sakshi aur nirvikar purush mean bhoktritv ki kalpana karata hai. nity purush ko janm maranashil manata hai.
• is prasang mean bhi saankhyadarshan mean bhool ya dosh nahian hai. jiv aur purush mean bhed to hai, lekin yah bhed astitvabhed nahian hai. bina purushasanyukti pratibimban ya sannidhi ke jiv ki kalpana hi nahian ki ja sakati hai. keval ant:karanopadhi jiv nahian kaha jata. sansaran adi mean ant:karanadi to vahan roop sadhan hai. sansaran to purush hi ka hota hai. purush ke nity nirvikar hone mean aur sansaranashil hone mean koee virodh nahian hai. ant:karanayukt hone par purush vikrit nahian hota. vah chaitany svaroop hi rahata hai. nity purush ke janmamaran ka arth purush ka utpatti-vinash nahian haian. sharir mean vyakt hona janm hai aur aisa n hona arthat sthool sharir alag ho jana mrityu. janm aur mrityu sharir mean pravesh karane aur nikal jane ko kahate haian. pravesh karane vale tattv ki nityata ki isamean hani nahian hoti hai.
• saankhy darshan bharat ke hi nahian vishv ke darshanik chintan ke itihas mean prachinatam darshan hai. keval darshan hi nahian jnan ki any bharatiy vidhaoan par saankhyadarshan ka prachurata se prabhav parilakshit hota hai. saankhy ke prakriti, purush, vidhaoan par saankhyadarshan ka prachurata se prabhav parilakshit hota hai. saankhy ke prakriti, purush, trigun, mahat adi paribhashik shabdoan ka sanskrit sahityakaroan ki rachanaoan mean bhi yatharth prayog dikhata hai. saankhy j d-chetan-bhed se dvaitavadi tatha ajavinashi tattvoan ke bhed se traitavadi hai.

saankhy sahity

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• 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.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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