न्याय दर्शन

astik darshanoan mean nyay darshan ka pramukh sthan hai. vaidik dharm ke svaroop ke anusandhan ke lie nyay ki param upadeyata hai. isilie manusmriti mean shrutyanugami tark ki sahayata se hi dharm ke rahasy ko janane ki bat kahi gee hai. vatsyayan ne nyay ko samast vidyaoan ka 'pradip' kaha hai. 'nyay' ka vyapak arth hai- vibhinn pramanoan ki sahayata se vastutattv ki pariksha pramanoan ke svaroop varnan tatha parikshan pranali ke vyavaharik roop ke prakatan ke karan yah nyay darshan ke nam se abhihit hai. nyay ka doosara nam hai anvikshiki arthat anviksha ke dvara pravartit hone vali vidya. anviksha ka arth hai- pratyaksh ya agam par ashrit anuman athava pratyaksh tatha shabd praman ki sahayata se avagat vishay ka anu-pashchat eekshanaparyalochan - jnan arthat anumati. anviksha ke dvara pravritt hone se nyay vidya anvikshiki hai.

nyay darshan ka sthan

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bharatiy darshan ke itihas mean granth sampatti ki drishti se vedant darshan ko chho dakar nyay darshan ka sthan sarvashreshth hai. vikram poorv panchamashatak se lekar aj tak nyay darshan ki vimal dhara abadh gati se pravahit hai. nyay darshan ke vikas ki do dharayean drishtigochar hoti haian.

• pratham dhara sootrakar gautam se arambh hoti hai, jise shodash padarthoan ke yatharth niroopak hone se 'padarthamimaansatmak' pranali kahate haian. is pratham dhara ko 'prachin nyay' kaha jata hai. prachin nyay mean mukhy vishay 'padarthamimaansa' hai.
• doosari pranali ko 'pramanamimaansatmak' kahate haian, jise gangeshopadhyay ne 'tattvachintamani' mean pravartit kiya. is dvitiy dhara ko 'navyanyay' kahate haian aur is 'navyanyay' mean 'pramanamimaansa' varnit hai.

nyayasootr ke rachayita

nyayasootr ke rachayita ka gotr nam 'gautam' aur vyaktigat nam 'akshapad' hai. nyayasootr paanch adhyayoan mean vibhakt hai jinamean pramanadi shodash padarthoan ke uddeshy, lakshan tatha parikshan kiye gaye haian. vatsyayan ne nyayasootroan par vistrit bhashy likha likha hai. is bhashy ka rachanakal vikram poorv pratham shatak mana jata hai. nyay darshan se sambaddh 'udyotakar' ka 'nyayavartik', 'vachaspati mishr' ki 'tatparyatika', 'jayantabhatt' ki 'nyayamanjari', 'udayanachary' ki 'nyay-kusumajjali', 'gangesh upadhyay' ki 'tattvachintamani' adi granth atyant prashast evan lokapriy haian. nyay darshan shodash padartho ke niroopan ke sath hi 'eeshvar' ka bhi vivechan karata hai. nyayamat mean eeshvar ke anugrah ke bina jiv n to pramey ka yatharth jnan pa sakata hai aur n is jagat ke du:khoan se hi chhutakara pakar moksh pa sakata hai. eeshvar is jagat ki srishti, palan tatha sanhar karane vala hai. eeshvar asat padarthoan se jagat ki rachana nahian karata, pratyut paramanuoan se karata hai jo sookshmatam roop mean sarvada vidyaman rahate haian. nyayamat mean eeshvar jagat ka nimitt karan hai, upadan karan nahian. eeshvar jiv matr ka niyanta hai, karmaphal ka data hai tatha sukh-du:khoan ka vyavasthapak hai. usake niyantran mean rahakar hi jiv apana karm sampadan kar jivan ka sarvochch lakshy prapt karata hai.

nyayasootr ke anusar du:kh se atyant vimoksh ko ‘apavarg’ kaha gaya hai muktavastha mean atma apane vishuddh roop mean pratishthit aur akhil gunoan se rahit hota hai. muktatma mean sukh ka bhi abhav rahata hai at: us avastha mean 'anand' ki bhi prapti nahian hoti. udyotakar ke mat mean ni:shreyas ke do bhed haian- apar ni:shreyas tatha parani:shreyas. tattvajnan hi in donoan ka karan hai. jivan mukti ko aparani:shreyas aur videhamukti ko parani:shreyas kahate haian.

bharatiy darshan-sahity ko nyayadarshan ki sabase amooly den shastriy vivechanatmak paddhati hai. praman ki vistrit vyakhya tatha vivechana kar nyay ne jin tattvoan ko khoj nikala hai, unaka upayog any darshan ne bhi kuchh parivartanoan ke sath kiya hai. hetvabhasoan ka sookshm vivaran dekar nyay darshan ne anuman ko doshamukt karane ka marg prashast kiya hai. nyayadarshan ki tarkapaddhati shlaghaniy hai.

nyay shastr ka itihas

upakram

koayan lalatatatanetraputasy garvath
kharvi karoti jagadityabhidhay shambho.
y: sabhyasooyamakarochcharaneakshilakshmian
jiyath s gautamamunirmunivrindavandy:॥

ved mean saansarik bandhanoan se mukti ke lie atmadarshan ya tattvasakshatkar avashyak tattv ke roop mean nirdisht hai. brihadaranyak upanishad ka kahana hai ki pahale atma adi padarthoan ka shastr dvara shravan upasana, pun: hetu dvara manan arthat vivechan roop upasana aur pashchat nididhyasan - ek chitt hokar dhyan roop upasana karani chahie. atmadarshan ke sadhan - manan roop upasana - sampadanarth mukhyat: nyay shastr ka avirbhav hua. chooanki shravan ke pashchat manan ka vidhan hai, at: is shastr ki prakriya ko shastroan mean anviksha kaha gaya hai. anu arthat shravanamanu, eeksha darshanan mananamh iti anviksha- yahi ukt pad ki vyutpatti hai. shravan ke bad yukti dvara atma adi padarthoan ki eeksha-darshan-manan arthat shastranumat riti se anuman karana hi anviksha hai.

abhidhan

isi anviksha ke nirvaharth prakashit vidya anvikshiki nam se prasiddh huee. pratyaksh aur agam ke avirodhi anuman anviksha hai. nyayavidya ya nyay shastr isaka namantar hai. ise samajhane ke lie isake pratipady sabhi padarthoan ka parijnan avashyak hai, jinhean yah vidya prakashit karati hai. hetuvidya, hetushastr, yuktividya, yuktishastr, tarkavidya tatha tarkashastr adi is anvikshiki vidya ke namantar haian. chooanki yahaan anuman ki pradhanata hai aur anuman ka mukhy avayav hai hetu, at: hetuvidya adi isake anvarthak nam haian. isi tarah yukt evan tark ka sangopang vivechan yahaan pramukh roop se hota hai, at: tarkashastr ya yuktishastr adi nam bhi isaka sangat hai. parikshit pramanoan ke adhar par hi pramey ka yahaan pratipadan kiya jata hai, at: ise 'pramanashastr' bhi kahate haian. 'pradhanyey vyapadesha: bhavanti' is sookti ke adhar par isaki pramanashastrata siddh hai. yahaan praman ka vivechan pramukh roop se kiya gaya hai.

is anvikshiki ka apana ek alag vaishishty hai ki yah adhyatm vidya hokar bhi shastrantar ke parijnanarth prakriya ka nirdesh kar pradip ki tarah upakarika hoti hai. at: ise 'prakriyashastr' bhi kahate haian. achary udayan ne kaha hai- ‘yavaduktopapann iti naiyayika:’ - jitana kahane se vishay spashtat: samajh mean a jae, naiyayayik utana avashy kahata hai, arthat vishay (pratipady) ka parishuddh roop mean parijnan is shastr ka lakshy raha hai. thik yahi bat 'nyayabhashy' mean kahi gayi hai. jitane shabd samooh ke kathan se sadhaniy arth ki siddhi hoti hai us shabd samooh ke pratijna adi paanch avayav kahe gaye haian, jise paramanyay kahate haian.

yadyapi shrimadbhagavat mean prasiddh nyayashastr se bhinn keval adhyatmavidya-vishesh roop arth mean is 'anvikshiki' vidya ka ullekh milata hai. kaha gaya hai ki bhagavan ke shashth avatar dattatrey ne alark aur prahlad adi ko 'anvikshiki' roopa adhyatmavidya ka upadesh diya tha-

shashthamatrerapatyatvan vrit: praptoanasooyaya.
anvikshikimalarkay prahladadibhy oochivanh॥

yahaan 'anvikshiki' ki vyakhya 'shridharasvami' ki hai. tathapi 'nyayabhashy' mean vatsyayan ne spasht kaha hai ki anvikshiki ka vyutpattilabhy arth yahi nyayashastr hai.

parichay

nyayabhashyakar ne spasht kaha hai ki upanishad adi adhyatmavidya se isamean parthaky dikhane ke lie un sanshay adi chaudah padarthoan ka pratipadan bhi yahaan avashyak hai. chooanki ved, varta tatha dandaniti se bhinn chaturthi vidya ke roop mean isaki pratishtha hai, at: isake asadharan pratipady ukt sanshay adi chaudah padarth vidya ke apane asadharan pratipady hote haian. chooanki sanshay adi chaudah padarthoan ka vivechan nyay shastr mean kiya gaya hai, at: shastrantar se isaka parthaky avashy siddh hota hai. nyayavarttik mean achary udyotakar ne bhi isaki pushti mean kaha hai ki nyay darshan mean yadi sanshay adi chaudah padarthoan ka vivechan nahian hota to yah chaturthi vidya nahian kahalati, balki trayi ke antargat adhyatmavidya ke roop mean pratishthit hoti. nishkarsh yah hua ki sanshay adi padarthoan ke vivechan ke karan shastroan mean chaturthi vidya ke roop mean nirdisht yah anvikshiki 'gautamiy nyayadarshan' hi hai koee any vidya nahian.

prachinata

is nyayashastr ki utpatti kab huee- yah kahana to kathin hai, kintu itana avashy kaha ja sakata hai ki vah bhoomi bharatavarsh hi hai, jahaan isaka udbhav hua. kashmir ke raja shankaravarma ke dharm sachiv naiyyayik 'jayantabhatt' ne 'nyayamanjari' mean kaha hai ki srishti ke adi se hi ved ki tarah nyay darshan adi ki pravritti dekhi jati hai. kisi ne ise sankshipt karake kaha to kisi ne usi ko vistarapoorvak samajhaya. atev un logoan ko is shastr ka karta man liya gaya vastu:sthiti ke vichar karane par yah bat sangat pratit hoti hai. rrigved ke sooktoan mean yuktivad ka abhas milata hai. brahman granthoan mean isaka prayog dekha jata hai. upanishadoan mean tattvajnan ke vichar ke samay is yuktivad ka vistar se vyavahar kiya gaya hai. ramayan, mahabharat, bhagavat tatha manusmriti adi dharm-granthoan mean isaka shastr ke roop mean upayog hua hai.

• ramayan ke uttarakand mean shriram ki yajn sabha mean hetuvad mean kushal hetuk arthat naiyayik vidvan ko sasamman nimantrit karane ki bat kahi gayi hai.
• mahabharat mean nirdisht hai ki niti, dharm aur sadachar ki pratishtha ke lie devagan ki prarthana par vidhata ne shatasahasr adhyayoan ko prakashit kiya. jahaan dharm, arth, kam tatha moksh adi anek vishay tatha trayi, anvikshiki, varta aur dandaniti adi vividh vidyaean prakashit hueean.
• bhagavat mean pratipadit hai ki vishvassrishta ke hridayakash se vyahriti aur pranav ke sath anvikshiki, trayi, varta aur dandaniti roop char vidyaean, utpann hueean. yahian yah bhi kaha gaya hai ki balaram aur shrikrishna dhanurved tatha rajaniti ke sath anvikshiki vidya ka bhi adhyayan karate the.
• bhagavan manu ne rajy sanchalan ke lie shastrantaroan ke sath is vidya ke adhyayan par bhi bal diya hai.
• yajnavalky ne kaha hai ki raja ko apani sabhi prakar ki durbalataoan se bachane ke lie anvikshiki, dandaniti, varta aur trayi ki shiksha leni chahie.
• isi tarah ki bat gautam ke dharmasootr mean bhi kahi gayi hai.
• vishnu puran mean tatha yajnavalky smriti mean vidyaoan ki ginati ke samay nyayavistar tatha nyayashabd se is anvikshiki ka ullekh hua hai.

vyapakata

phalat: is vidya ki vyapakata aur mahatta prachin kal se hi nirvivad roop se siddh hai. ek samay mean yah shastr apane utkarsh se afaganistan tak pahuanch gaya aur vahaan apana prachar-prasar kar samriddh hua. khurda avesta mean yuktivadi gautam ka ullekh hi isamean praman hai. poorab disha ki or bhi isane barma tak apana sthan bana liya tha. barmi lipi mean aj bhi 'navyanyay' ke granth upalabdh haian. uttar mean jahaan tak bauddh darshan ka prachar-prasar hua vahaan nyay darshan ke pratyaksh ya paroksh prabhav ko manana hi hoga. bauddh darshan ka prabal pratipakshi naiyyayik hi raha hai. at: chin desh tibbat adi mean isaka kabhi avashy prachar raha hoga. yahi karan hai ki hamare poorvajoan ne nirantar isaki prashansa ki tatha isaki shiksha par adhik bal diya. mahabharat spashtat: kahata hai ki nyay shastr ko chho dakar keval ved ka avalamban karake koee moksh nahian prapt kar sakata hai. arthat nyay shastr sammat manan sarvatha avashyak hai. vedavadan vyapashrity mokshoastiti prabhashitumh. apetanyayashastren sarvalokavigarhana॥

nyay darshan par akshep

yadyapi prachin kal se hi tarkavidya ya hetushastr ki ninda bhi shastroan mean dekhi jati hai. atev isaki upadeyata mean sandeh hona ya is shastr ke prati anadar bhav ka hona svabhavik hai.

• ramayan mean kaha gaya hai ki kya ap lokayatikoan ki seva karate haian? ye to anarth karane mean hi kushal haian. pandity ka dambh hi inamean rahata hai. dharmashastr ke rahate hue ye tark karake un dharmashastriy vishayoan ki upeksha karate haian aur abhiman mean choor rahate haian.
• mahabharat kahata hai ki ved nindak brahman nirarthak tarkavidya mean anurakt hai.
• manusmriti mean kaha gaya hai ki hetushastr ka avalamban kar jo brahman ved aur smriti ki avahelana kare usaka parityag karana chahie. tathapi yah manana hoga ki nastik nyayavidya ke prasang mean ye sari batean kahi gayi haian. gautamiy nyayashastr is ninda ka lakshy nahian hai.

prachin kal mean anvikshiki vidya ki do paramparayean rahi hoangi. ek vedanugamini, jo paralok aur eeshvar mean vishvas rakhati rahi aur doosari keval tark karane vali parampara rahi hogi. doosari parampara ne isaki prakriya to apanayi kintu vah isake hardik abhipray ko nahian pak d payi ya use chho d diya. at: yuktividya ki is doosari parampara ki ninda aur isaki pahali parampara ki arthat gaumatiy nyayavidya ki prashansa sarvatr shastroan mean ki gayi hai. ‘tarkapratishthanath’ (2/1/11/) is vedantasootr ka sanket bhi isi or hai. gautamiyanyayavidya bhagavan vyas ke lie nindy nahian hai. atev shankar bhagavatpad ne vedantasootr ke bhashy mean praman ke roop mean nyay darshan ke dvitiy sootr ka upayog kiya hai. yah sanbhav bhi nahian hai ki ek hi granth mean ek hi lekhak ek hi shastr ki prashansa aur ninda ek sath kare.

adi pravartak akshapad gautam

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upalabdh nyay darshan ke adi pravartak maharshi gotam ya gautam haian. yahi akshapad nam se bhi prasiddh haian. unhoanne upalabdh nyayasootroan ka pranayan kiya tatha is anvikshiki ko kramabaddh kar shastr ke roop mean pratishthapit kiya. nyayavarttikakar udyotakarachary ne inako is shastr ka karta nahian vakta kaha hai. yadakshapad: pravaro muninaan shamay shastran jagato jagad. at: vedavidya ki tarah is anvikshiki ko bhi vishvasrishta ka hi anugrahadan manana chahie. maharshi akshapad se pahale bhi yah vidya avashy rahi hogi. inhoanne to sootroan mean baandhakar ise suvyavasthit, kramabaddh evan poornaang karane ka saphal prayas kiya hai. isase shastr ka ek parinishthit svaroop prakash mean aya aur chintan ki dhara apani gati evan paddhati se age ki or unmukh hokar badhane lagi. vatsyayan ne bhi nyayabhashy ke upasanhar mean kaha hai ki rrishi akshapad ko yah vidya pratibhat huee thi- yoakshapadamrirshi nyay: pratyabhadh vadataan varamh.

nyay-sootroan ke parisilan se bhi jnat hota hai ki is shastr ki prishthabhoomi mean avashy hi chirakal ki gaveshana tatha anek vishisht naiyayikoan ka yogadan raha hoga. anyatha nyayasootr itane parishkrit evan paripoorn nahian rahate. chaturth adhyay mean sootrakar ne pravadukoan ke matoan ka utha kar sanyuktik khandan kiya hai tatha apane siddhantoan ki pratishtha ki hai. isase pratit hota hai ki unake samaksh anek darshanikoan ke vichar avashy upalabdh the. mahabharat mean bhi isaki pushti dekhi jati hai. vahaan kaha gaya hai ki nyay darshan anek haian unamean se hetu, agam aur sadachar ke anukool nyayashastr parigrahy hai-

nyayatantranyanekani taistairuktani vadibhi:.
hetvagamasadacharairyadh yuktan tatpragrihyatamh॥

nyayasootr ka kal

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nyayasootr ke rachanakal ke vishay mean vidvanoan mean paryapt matabhed hai. m.m. haraprasad shastri isaka kal khrishtiy dvitiy shatak manate hai. sootroan mean shoonyavad ka khandan pakar da. yakobi mahashay nyayasootroan ka rachanakal khrishtiy tritiy shatabdi manate haian. mahamahopadhyay satishachandr vidyabhooshan ne apane 'bharatiy nyayashastr' ke itihas mean kaha hai ki lakshanasootroan ka nirman mithila ke nivasi maharshi gautam ne khrishtapoorv shashth shatak mean kiya hai aur parikshasootroan ki rachana khrishtiy dvitiy shatak mean prabhasatirth ke nivasi maharshi akshapad ne ki hai. phalat: upalabdh nyayasootr do bhinn samayoan mean bhinn rrishiyoan ke dvara rache gaye haian. inaki do pramukh yuktiyaan yahaan dekhi jati haian- bauddh darshan ke shoonyavad ka khandan tatha kautily ke dvara anvikshiki vidya mean nyay ka aparigrah evan saankhy, yog aur lokayat ka parigrah.

nyay ke pratipady

ab, yahaan nyayadarshan ke pratipady uparyukt solah padarthoan ka yathakram sankshep mean parichay prastut hai-

praman

prapoorvak ma dhatu se karan arth mean lyuth pratyay karake lyuth ke an adesh hone par praman pad nishpann hota hai. jisase vishay ka yatharth anubhav ho use us vishay mean praman kaha jata hai, jo isaka vyutpattilabhy arth hai. prama arthath utkrisht jnan ka karan praman hai. jnan ki utkrishtata usake yatharth hone se hoti hai. yadyapi yatharth jnan anubhav aur smaran ke bhed se do prakar ke hote haian tathapi smaran ka asadharan karan roop karan anubhav hi hota hai at: anubhav hi pramukh roop se 'prama' kahalata hai. smaran to anubhoot vishay ka hi hota hai, at: smaran sthal mean anubhav hi praman hota hai. phalat: anubhav roop pradhan prama ka asadharan karan praman hota hai. anubhav ke char prakar kahe gaye haian-

1. pratyaksh,
2. anumiti,
3. upamiti
4. shabdabodh.

atev praman bhi char prakar ke mane gaye haian-

1. pratyaksh,
2. anuman,
3. upaman
4. shabd.

pratyaksh

pratyaksh ke bina kisi any praman ki satta sambhav nahian hai. atev yahaan sabase pahale pratyaksh ka ullekh hua hai. indriy aur arth ke sannikarsh se jany tatha avyabhichari arthat yatharth jnan pratyaksh kahalata hai. yahaan indriy se ghran adi panchendriy aur manas vivakshit hai tatha arth se in sabhi indriyoan ke grahy bhinn-bhinn vishay. is pratyaksh jnan ka karan hi pratyaksh praman hota hai jo prachin ke mat mean indriyarth sannikarsh roop hai aur nivan ke mat mean indriy roop hai. prachin naiyyayik ki drishti mean asadharan karan ka parishkar kriya ki siddhi mean jo prakrisht upakarak ho use karan kahakar kiya gaya hai, jo yahaan indriyarth sannikarsh hota hai.

navin naiyyayik ne vyaparavan karan ko karan kahakar asadharan karan ka parishkar kiya hai. at: indriy pratyaksh praman hota hai kyoanki indriy hi yahaan vyaparavan hai. is mat mean chakshusha pashyati, ghranen jighrati adi prayog bhi upodbalak hote haian. isake atirikt pratyakshatmak jnan bhi praman hota hai kyoanki hanabuddhi, upadanabuddhi aur upekshabuddhi ko yadi usaka phal mana jae to vah in buddhiyoan ka ‘karan’ avashy hoga. bhashyakar ne is tarah se pratyakshan tatha usake karan (indriyarthasannikarsh ya indriy) donoan ko pratyaksh praman kaha hai.

yadyapi pratyaksh prama ke karan atmaman: sanyog, indriyaman:sanyog tatha indriy aur vishay ka sannikarsh adi anek mane gaye haian, tathapi unamean indriy aur arth ka sannikarsh hi pradhan hai- yah samajhane ke lie pratyaksh sootr mean usaka shabdash: ullekh hua hai. sannikarsh do prakar ka hota hai- laukik aur alaukik.

• laukik sannikarsh ke chhah prakar hote haian.

1. sanyog
2. sanyukt samavay
3. sanyukt samavet samavay
4. samavay
5. samavet samavay
6. visheshan-visheshy-bhav.

ghat adi dravy ka pratyaksh sanyog sannikarsh se hota hai aur ghatagat roop ke pratyaksh mean dvitiy sannikarsh, ghat ke roopagat roopatv pratyaksh mean tritiy sannikarsh apekshit hai. shabd ke pratyaksh mean chaturth sannikarsh evan shabdatv ke pratyaksh mean pancham sannikarsh ki apeksha hoti hai. samavay sanbandh tatha abhav ke pratyaksh mean chhathavaan sannikarsh lagata hai. is laukik pratyaksh ke do prakar kahe gaye haian- savikalp aur nirvikalp. vikalp se visheshan-visheshy-bhav abhipret he. phalat: visheshan-visheshy-bhav se rahit nirvikalpak pratyaksh hai aur usase yukt savikalpak. vachaspatimishr ne kaha hai ki pratyaksh sootr mean avyapadeshy tatha vyavasayatmak padoan se sootrakar ka yahi abhipray vivakshit hai.

• alaukik sannikarsh ke tin prakar hote haian-

1. samany lakshan,
2. jnan lakshan
3. yogaj.

samany lakshana - samany hi lakshan arthat svaroop hai jis sannikarsh ka use samany lakshana pratyasatti kahate haian. samany se indriy sanbaddh visheshyak jnan ke prakaribhoot padarth vivakshit hai, jo dharm svaroop hota hai. vah kadachit jati roop aur kadachit prakar roop dekha gaya hai. dhoomasvaroop sannikarsh se sakal dhoom ka alaukik pratyaksh roop jnan isaka udaharan hota hai. yahaan chakshush indriy se sanbaddh dhoom visheshyak jnan utpann hota hai, isamean prakar hota hai, dhoomatv, jo sannikarsh hokar deshantariy aur kalantariy sabhi dhoom ka jnan karata hai. yahaan indriy ka sanbandh laukik abhisht he. at: samany lakshana pratyasatti (sannikarsh) se bahirindriy ke dvara jnanotpatti ke samay mean, is sannikarsh mean indriy janyata apekshit hai. phalat: indriy ke sath vishay ke laukik sannikarsh se jo vishisht vishay ka jnan hota hai, usamean prakaribhoot samany hi samany lakshana pratyasatti hai. manas pratyaksh sthal mean yahi sannikarsh jnan prakaribhoot samany roop hota hai.

samany lakshana pad mean kadachit lakshan pad ka vishay bhi arth liya gaya hai. indriy sanbaddh visheshyak ghatajnan abhi hua aur doosare din ukt sanbandh ke bina bhi ukt jnan ke prakaribhoot padarth roop samany ke vidyaman rahane se is pratyasatt se alaukik pratyaksh hone lagega, jo anubhav viruddh hai. at: lakshan ka arth yahaan vishay hota hai. aur samany vishayak jnan roop pratyasatti usaka arth hota hai 'n tu jnayaman samany roop pratyasatti.' ab yah apatti nahian hogi. pad din mean ukt jnan ki avidyamanata se ukt dosh sanbhav nahian hai.

isake manane mean yukti yah hai ki ukt sannikarshajany pratyaksh ke nahian manane par vahni ke sath dhoom ka mahanas mean pratyaksh hone par bhi sakaladeshiy dhoom ke sath chakshushh indriy ke sanyog ke abhav mean kya sarvatr hi dhoom vahni ka vyapy hai tatha dhoom yukt sabhi sthaloan mean vahni rahata hai ya nahian- is tarah ka jo sanshay hota hai, vah nahian ho paega. apratyaksh dharmoan mean kisi dharm ka sanshay nahian hota hai aur ukt sthal mean sabhi dharm ka pratyaksh anyatha sanbhav nahian hai.

samany dharm ke pratyaksh roop alaukik sannikarshajany sakal dhoom ke pratyaksh manane par dhoomatven, sakal dhoom mean vahnitven sakal vahni ki vyapti ka nishchay karake dhoom hetu se vahn ka sarvatrik evan sarvakalik anumiti hoti hai jo is sannikarsh ke bina sanbhav nahian hai.

jnanalakshana- doosara alaukik sannikarsh hai. jnan hi lakshan arthat svaroop hai jisaka vah jnanalakshana pratyasatti (sannikarsh) kahalata hai. jis indriy se jis vishay ka jnanalakshana sannikarshajany pratyaksh isht hota hai, us indriy se sanyukt manas ke sath sanyukt atma mean samavet us vishayak jnan hi us vishay ke pratyaksh mean alaukik sannikarsh hota hai. chandanakhand mean saurabh ka chakshush pratyaksh jnanalakshana se hota hai. yahaan chakshush sanyukt manas se sanyukt atma mean saurabh ka smaran roop jnan samavet hai, vah jnan vishay to sambandh se saurabh mean vidyaman hai. at: vah jnan hi (chakshush se yukt manas aur manas se yukt atma mean samavet saurabh jnan hi) saurabh ke sath chakshush ka sannikarsh hai, jisase doorasthit chandanakhand ke lok pratyaksh ke samay usake saurabh ka alaukik chakshush pratyaksh hota hai. ise upanay bhi kahate hai. atev is sannikarsh se any pratyaksh ko upanit bhan kaha jata hai. nyayamat mean is sannikarsh se bhramatmak pratyaksh hota hai. rassi mean sarp ke bhramasthal mean, rassi mean sarp to rahata nahian hai, atev sarpatmak vishay ke sath indriy ka koee bhi laukik sannikarsh sanbhav nahian hai. asat ya alik padarth bhram ka bhi vishay nahian hota hai. at: siddh hai ki jis vishay ka yatharthajnan sanbhav hai usi vishay ka bhram bhi ho sakata hai. phalat: kisi satpadarth mean hi kisi satpadarth ka bhram hota hai. uparyukt is bhramasthal mean jnanalakshan sannikarsh hi sarp ke bhramatmak pratyaksh ka charam karan hota hai. jnan hi jis sannikarsh ka svaroop ho use jnanalakshan kahate haian. bahy padarthavishayak savikalpak jnan ka manas pratyaksh roop anuvyavasay bhi jnanalakshanasannikarsh se hi hota hai. is anuvyavasay mean man: sanyukt atma mean ukt ghatavishayak savikalpak jnan samavay sambandh se visheshan roop mean vishay hota hai. kyoanki ghatatv vishisht ghatavishayak jnan se yukt maian hooan- yahi to us manas pratyaksh ka svaroop hota hai. yahaan ghat ka jnan bahy padarth mean svatantr roop se manas ki pravritti nahian hai. at: manana hoga ki maian ghatatv vishisht ghatavishayak jnanavan hooan- is manas pratyaksh mean jnanaansh laukik pratyaksh hai aur ghataansh alaukik pratyaksh. isaka sannikarsh hai jnanalakshana. yadyapi samany lakshana aur jnanalakshana donoan hi pratyasatti (sannikarsh) jnanasvaroop hi hai tathapi donoan mean paraspar parthaky he. is samany lakshana apane ashray ka jnan karati hai. karikavali mean vishayi 'yasy tasyaiv vyaparo jnanalakshan:' is karika se bat spasht hoti hai.

yogaj - alaukik sannikarsh ka tisara prabhed hai- yogaj. mahayogi ka samadhi vishesh roop yog se jany sannikarsh hi yogaj sannikarsh hai. is sannakirsh se yogi bhoot, bhavishyat vyavahit evan doorasth adi vishayoan ka alaukik pratyaksh kar lete haian.

anuman

pratyakshajanit yatharth jnan hi anuman praman hota hai. jis kisi prakar ke pratyaksh jnan se janit yatharth jnan anuman nahian hota hai, apitu pratyaksh jnan vishesh usaka karan hota hai. anuman mean hetu ka pratyaksh, hetu ke sath sadhy ke sanbandh ka pratyaksh aur us sambandh vishisht hetu ka pratyaksh tatha ukt avasar par ukt sambandh vishisht hetu ka smaran avashyak hai. jis padarth ke sabhi adharoan mean jo any padarth nishchit roop se rahata hai, us padarth ka vah any padarth vyapt hota hai aur apar padarth vyapak. jahaan vyapt padarth rahata hai us sthal mean vyapak padarth avashy rahata hai. at: vyapy padarth ke dvara vyapak padarth ki anumati hoti haian vyapy padarth hetu aur vyapak padarth sadhy kahalata hai. jahaan sadhy ki siddhi ki jati hai vah 'paksh' kahalata hai. yatha ‘parvato vahnimanh dhoomath’ is anuman mean parvat paksh, vahni sadhy aur dhoom hetu hota hai. chooanki vahni ke bina dhoom ki utpatti s.bhav nahian hai, at: jahaan dhoom rahega us sthal mean ag avashy rahegi dhoom hai vyapy aur vahni hai vyapak. donoan ka parasparik avinabhav sanbandh hi vyapti kahalati hai. us vyapti ke pratyakshatmak jnan ke bina anumati nahian ho sakati hai. pahale mahanas (rasoeeghar) mean dhoom aur vahni ka sahachar darshan hota hai. pun: vahni se rahit sthal mean dhoom ko nahian dekhakar dhoom mean vahni ki vyapti roop sanbandh vishisht hetu ka smaran hota hai. pun: vahni ke vyapy dhoom se yukt hai yah parvat, is tarah se dhoom ka pratyaksh parvat mean hota hai. yahi tritiy liangaparamarsh ya paramarsh shabd se abhihit hota hai.

dhoom ka pratham darshan mahanas mean hota hai, usaka dvitiy darshan hai parvat mean jo pahali bar vah dekha gaya aur tritiy darshan hai ukt vyapti se yukt dhoom ka jo pun: darshan hota hai. yahi tritiy hetu darshan paramarsh hai. nishkarsh yah hua ki sadhy dharm ki vyapti se yukt hetu anuman ke ashray paksh mean vidyaman hai- is prakar ka nishchamatmak jnan hi liangaparamarsh hai, jo anumiti ka charam karan hai. prachin naiyyayik ise hi anuman praman kahate haian.

navy naiyyayik vyaptijnan ko anuman kahate haian. inake mat mean vahi anumiti ka karan hota hai. prachin mat mean charam vyapar ko karan kaha gaya hai aur navin mat mean vyaparavan karan ko. at: drishtibhed ke karan matabhed yahaan svabhavik hai. yahaan bhi pratyakshajnan ki tarah han, upadan aur upeksha buddhi ko phal manakar anumiti ko anuman praman kaha ja sakata haian. sootrakar ne isake tin prakar bataye haian- poorvavath, sheshavath, tatha samanyatodrisht. karan yadi hetu roop mean vidyaman ho aur kary sadhy ho to use poorvavat anuman kahate haian. yatha badal ki ghata dekhakar vrishti hone ka anuman hota hai. kary yadi hetu roop mean vidyaman ho aur karan sadhy ho to vah sheshavat anuman hota hai. yatha nadi ki poornata evan shighragati dekhakar atit vrishti ka anuman hota hai. kisi padarth ke sath kisi padarth ki vyapti ke pratyaksh hone par usake sadrish kisi any padarth ke sath any padarth ki vyapti ka nishchay karake us vyaptivishisht hetu se apratyaksh padarth ki anumiti samanyato-drisht kaha gaya hai. ichchha adi gunoan se atma ka anuman isaka udaharan hota hai.

jahaan ichchha adi gun rahate haian, vah atma hai- aisi vyapti sanbhav nahian hai. kintu jo gun hai vah kisi dravy mean avashy ashrit hai. yatha roopadi gun prithvi adi mean ashrit hai. is tarah samany roop se drisht vyapti ke nishchay se ichchha adi gunoan ka ashray deh adi se bhinn atma ki anumiti hoti hai. ichchha adi gun haian- ve kisi dravy mean avashy ashrit haian. is prakar gunatv hetu se ichchha adi gun ke dravyashri tattv siddh hone par, ukt gun deh tatha indriyadi ka ashrit nahian hai tatha kisi dravy ka avashy ashrit hai- itana siddh karane ke pashchath vah dravy atma hi hai, jahaan ichchhadi gun ashrit hai. yah parisheshat: siddh hota hai.

anuman ko any prakar se bhi vibhakt kiya gaya hai, yatha svarthanuman aur pararthanuman. jo anuman apane lie kiya jaye use svarthanuman kahate haian. isamean panchavayav vaky ka manas smaran bhi ho sakata hai, upapadan avashyak nahian hai. jo doosaroan ko samajhane ke lie anuman hota hai vah pararthanuman hai. isamean panchavayav vaky ka vidhivat upapadan apekshit hai. navy naiyayikoan ne any prakar se isake tin prakar bataye haian- kevalanvayi, keval-vyatireki tatha anvayavyatireki. yadyapi, anvayi, vyatireki tatha anvayavyatireki ka ullekh varttik mean milata hai tathapi in prabhedoan ke sath navy naiyayikoan ka nam pracharit isalie hai ki inhoanne in prakaroan ka vyavahar adhik kiya hai.

kevalanvayi- jo sabhi vastuoan mean vidyaman ho, jisaka abhav kahian upalabdh nahian hota ho, vah kevalanvayi hai. keval anvay hi jahaan ghatata hai. yatha ‘sarvan jneyan vachyatvath,’ yahaan ‘tadabhave tadabhav:’ roop vyatirek nahian ghatata hai. isake lakshan mean ‘vrittimadatyantabhavapratiyogitvamh’ kaha gaya hai. vrittimanh se tatpary hai vritti niyamak sanbandh se jo vartaman ho. vrittimanh atyantabhav ka jo pratiyogi nahian hai vah kevalanvayi kahalata hai. atma tatha akash adi nity dravy avritti padarth hai. kyoanki vritti niyamak sanyog adi sanbandh se ye kahian rahate nahian haian.

kevalavyatireki – jis hetu mean keval vyatirek sahacharajnan se vyaptijnan ka nishchay hota hai, usase utpann anumiti kevalavyatireki kahalata hai. yatha prithivi sabase bhinn padarth hai, kyoanki isamean gandh hota hai, jisamean gandh nahian hai vah prithivi bhi nahian hai.

anvayavyatireki- jis hetu mean anvay sahacharajnan aur vyatirek sahacharajnan se anvayavyapti ka jnan hota hai, use anvayavyatireki anuman kahate haian. jaise parvat mean ag hai dhoom rahane se. yahaan ‘jahaan-jahaan dhoom rahata hai us sthal mean vahni avashy rahati hai’- is tarah ka anvay-sahachar ka jnan aur ‘jahaan-jahaan ag nahian rahati hai us sthal mean dhoom bhi nahian rahata hai’- is tarah ka vyatirek sahacharajnan anvayavyapti ka janak hota haian.

upaman

pahale se yatharth roop mean jnat (prasiddh) padarth ke sadrishy ke pratyaksh se poorvat: ajnat (sadhy) padarth ke jnan mean jo karan ho use ‘upaman praman’ kahate haian upaman praman se honevali anubhooti ka nam ‘upamiti’ hai gavay pashu mean galakambal roop gau ka lakshan nahian hai kintu any prakar se bahut sadrishy donoan mean (gau tatha gavay) ghatata hai. nagarik gavay ko kabhi dekha nahian hai kintu kisi aranyak ne usase kaha ki gavay gau ke sadrish hota hai. pashchath kisi samay nagarik ne pahali bar gavay ko dekha, usamean gay ke sadrishy ka pratyaksh karake poorvashrut aranyavasi ke vaky ka smaran kiya aur use gavay samajh liya arthath gavayatv vishisht pashu mean gavay shabd ki vachyatvaroop shakth ka nishchay kiya. nyayamat mean pramanantar se is tarah gavay shabd ke vachyatv ka nirnay nahian ho sakata hai. atev upaman namak prithakh praman manana avashyak hai.

achary udayan ne gavay mean gay ke sadrishy ke pratyaksh ko hi upamiti ka karan kahakar vakyarth ke smaran ko usaka vyapar kaha hai. prachinoan ke mat se vyapar roop charam karan hi mukhy karan hai, vahi mukhy upaman praman hai. isase honevali upamiti roop prama bhi kadachit upaman praman hai jisaka phal hota hai- hinabuddhi, upadanabuddhi aur upekshabuddhi.

vaidharmyopamiti- jaise prasiddh padarth ke sadrishy ke pratyaksh se upamiti hoti hai, usi tarah vaidharmy ke pratyaksh se bhi upamiti hoti hai jise vaidharmyopamiti kahate haian. jaise kisi vyakti ko yah jnat nahian hai ki karabh pad ooant ka vachak hai, us vyakti ne kisi janakar vyakti se karabh pad ko suna aur samajha ki vah bahut kuroop hota hai, kathor kaanta khata hai tatha usaka gala b da lamba hota hai. pashchat usane kabhi yadi ooant ko dekhakar usamean gay adi pashuoan ke vaidharmy ko dekhakar poorvashrut vaky ke smaran dvara ooant mean karabh shabd ke vachyatv ka nishchay kar leta hai. is tarah ka shaktinirnay vaidharmyopamiti hai.

mimaansak tatha vedant sampraday upaman praman ko manata hai, kintu unaki prakriya kuchh bhinn hai. inake mat mean gavayatv vishisht gavay pashu mean gavay shabd ke vachyatv ke bodhak upaman ka phal upamiti ko nahian mana ja sakata hai. apitu gavay pashu mean gay ke sadrishy ke pratyaksh hone par vah poorvadrishti gay is gavay ke sadrish hai- is tarah se us go padarth mean pratyaksh drisht gavay ke sadrishy ka jnan hota hai. yahi upaman ka phal upamiti hai. yahaan poorvadrisht gay ke pratyaksh nahian rahane par usamean gavay ke sadrishy ka pratyaksh nahian ho sakata hai. nyay sampraday mean to poorvadrisht gay mean gavay ka sadrishyabodh smaranatmak jnan hai. vah gay is gavay ke sadrish hai- is tarah se poorvadrisht gay ka smaran hota hai, vah upaman praman ka phal nahian ho sakata hai.

shabd praman

apt vyakti ka vaky shabd praman hai. jo vyakti jis vishay ka tattvajn hai aur us tattv ko prakashit karane ke lie hi yatharth vaky ka vyavahar karata hai, usi vyakt ko us vishay mean apt kaha gaya hai. us vishay mean us vyakti ka upadesh arthath us vishay ka bodhak vaky ‘shabd praman’ hota hai. navy naiyyayikoan ne to vaky ke pad samoohoan smaranatmak jnan ko hi vakyarthabodh ke ‘karan’ hone ke nate shabd praman kaha hai. ‘padajnanan tu karanamh’. abhipray yah hai ki shabdabodh se pahale ‘padajnanan tu karanamh’. prathamat: pad ka jnan pun: usake arth ka smaran hota hai. pratyek pad ke jnan hone par bhi bad mean un sab padoan ke bare mean samoohalamban smaran hota hai, pun: pratyek padarth ka smaran hota hai. is padarth-smaranaroop vyapar se poorvotpann vah pad smaran vakyarthabodh ka karan hone ke nate shabd praman kahalata hai.

yadyapi shabdabodh ke avyavahit poorvakshan mean us vaky ke vidyaman nahian rahane se vah shabd praman nahian ho sakata hai. is mat mean shabd charam karan padarth-smaran hi mukhy shabd praman hai. yah do prakar ka hota hai drishtarthak aur adrishtarthak. apt vaky ka pratipady arth is lok vyavahar mean pratyakshadi se parijnat hota hai, vah drishtarthak shabd praman hai. jis apt vaky ka pratipady lok-vyavahar mean pramanantar se nahian samajha ja sakata hai, vah adrishtarthak shabd praman hai. lokavaky yadi isaka pahala prakar hai to vedavaky isaka doosara prakar hai. ved adi shastr mean drishtarthak vaky bhi bahut se haian aur satyarthak laukik vaky ko sunakar tadanusar lok vyavahar chalata hai. jo vyakti jis vishay mean yatharth vakta hai, us vishay mean us vyakti ka vaky hi apt vaky hai,- jise praman kahate haian. bhashyakar ne apt ka lakshan kahakar age kaha hai ki yah lakshan rrishi, ary tatha mlechchhoan ke lie saman hai.

pramey

nyay darshan mean praman ke vad pramey ka ullekh hua ha. pratham sootr mean ullikhit tattvajnan se pramiti abhipret hai, jisaki utpatti mean isake vishay apekshit hote jo pramey kahalate haian. mumukshuoan ke lie is pramey padarth ka jnan avashyak hai. prakrisht - sarvashreshth, mey-jney= pramey barah prakar ke yahaan he gaye haian- atma, sharir, indriy, arth, buddhi, manash, pravritti, dosh, pretyabhav, phal, du:kh aur apavarg. vastumatr, jo praman se siddh kiya jata hai, pramey hota hai atev maharshi gautam ne avasar par praman ko bhi pramey kaha hai- ‘prameya ch tula pramanyavath‘ (2/1/16). jaise suvarn adi dravy ke gurutv vishesh ka nirdharan tarajoo (tula) se hota hai, us samay tarajoo (tula) gurutv nirdharak hone se praman mana jata hai. kintu us tarajoo (tula) mean hi yadi kisi ka sandeh ho to doosare tarajoo par use rakhakar usake pramany ki pariksha ki jati hai, tab vah pramey ho jata hai. isi tarah pramey ke sadhak pratyaksh adi praman haian, kintu unamean yadi pramany sandigdh ho jae to pramanantar se usaki pramanyasiddhi ke samay vah praman bhi pramey ho jata hai.

bhashyakar ne vaisheshik shastr ke padarthoan ko bhi yahaan pramey mean samavisht kiya hai. dravy, gun, karm, samany, vishesh tatha samavay adi bhi pramey kahe gaye haian. in padarthoan ke bhed-prabhed chooanki asankhy haian, atev naiyyayikoan ko aniyat prameyavadi kaha gaya hai. nyayamat mean pramey anant haian, kintu un prameyoan mean atma adi uparyukt barah prameyoan ka tattvasakshatkar sakal padarthavishayak vithyajnan ki nivritti ke dvara mukti ka sakshatkar hota hai. atev inhean pramey arthat utkrisht jney kaha gaya hai.

atma

pahala pramey hai atma,, jisake ichchha, dvesh, prayatn, sukh, du:kh, aur jnan anumapak hetu haian. ichchha adi gunoan se (hetuoan se) anuman ke adhar par in gunoan ka ashray siddh hota hai, pashchath ichchha adi gunoan ka adhikaran deh adi nahian ho sakate haian- is anuman ke dvara deh adi se bhinn un gunoan ke ashrayaroop mean atma ki siddhi hoti hai. maian sukhi hooan, maian du:khi hooan- is prakar se sukh adi ke manas-pratyaksh ke samay mean pratyek jiv sv ka bhi (atma ka bhi) manas pratyaksh kar leta hai. kintu mithya abhiman mean lipt jiv us samay mean deh adi se bhinnaroop mean atma ka pratyaksh nahian kar pata he. isi tatpary se maharshi kanad jivatma ko apratyaksh kahakar usake vishay mean anuman-praman dikhate haian. ichchha adi atma ke asadharan (vishesh) gun haian. anyatha ichchha adi gun atma ke lakshan nahian ho sakate. nyayamat mean atma ki anekata, vibhuta tatha nityata mani gayi hai. dharmadharm roop adrishy ka ashray atma yahaan jnan adi gunoan ka adhikaran hai. yahi karan hai ki koee sukhi aur koee du:khi is sansar mean dekha jata haian. atma jnan svaroop nahian mana gaya hai. pashchat eeshvar bhi nityajnan, nityasukh adi ke adhararoop mean yahaan svikrit hue haian, jo is sansar ka karta, ved ka nirmata tatha adrisht ka adhishthata kaha jata hai.

sharir

doosara pramey sharir hai. atma ke prayatn se jo kriya hoti hai usaka nam hai cheshta. is cheshta ka ashray sharir hota hai. at: cheshtashrayatv sharir ka lakshan hota hai. isi tarah pran adi indriyasamooh bhi sharir ko hi ashray banakar rahata hai, atev ye sharirashrit haian. sharir ke sath hi in indriyoan ki satta hai. at: avachchhedakata-sanmbandh se sharir unaka ashray hota hai. indriyashrayatv bhi sharir ka lakshan hai. arthashrayatv bhi sharir ka lakshan hota hai. yahaan arth se sukh aur du:kh abhiprat hai.

yadyapi maharshi gautam ke mat se jivatma hi sakshat sambandh se sukh tatha du:kh ka ashray hota hai, tathapi jivatma apane sharir se hi sukh aur du:kh ka bhog karata hai. sharir se bahar usaka sukh-du:kh ka) anubhav nahian hota hai. pratyek jivatma ka apana sharir hi sakal sukh tatha du:kh ke bhog ka ayatan ya adhishthan hai. at: sukhashray aur du:khashray bhi sharir hota hai.

indriy

tisara pramey indriy hai. yadyapi chhathaan pramey manas bhi indriy hai. tathapi manas ke vishay mean vishesh jnan ke lie yahaan usaka prithak ullekh kiya gaya hai. yadyapi saankhy adi darshanoan mean vak, pani, pad, payu, aur upasth- in paanch karmendriyoan ka bhi yahaan parigrah hua hai. aur vahian yah bhi kaha gaya hai ki ahankar sabhi indriyoan ko utpann karata hai. tathapi maharshi gautam hast adi aangavisheshoan ko indriy nahian manate haian. in ke mat mean ghran adi paanch indriyoan haian, kyoanki ve pratyakshatmak jnan ke sakshat sadhan haian. hast adi indriyoan ke sadrish haian. atev unamean indriy pad ka lakshanik prayog hota hai. ‘tatpary’ tikakar vachaspati mishr bhi nyay ke is siddhant ke samarthan mean kahate haian. ki yadi asadharan kary ke sadhan hast adi ko indriy kaha jay tab to kanth, hriday, amashay tatha pakvashay ko bhi karmeanndriy kaha ja sakata hai. gautam ke mat mean ahankar kisi indriy ka upadan karan nahian hai, kintu prithivi adi panchabhoot hi kramash: ghran adi paanch indriyoan ke upadan karan haian. nyayadarshan mean indriy ko bhautik padarth kaha gaya hai. indriy-lakshanasootr ke ant mean maharshi gautam ne ‘bhootebhy:’ pad ka prayog kiya hai.

inaki mool yukti yahi hai ki gandh, ras, roop, sparsh tatha shabdoan ke bich mean ghran indriy jab keval gandh ko hi grah karata hai tatha rasana keval ras ka hi pratyaksh karata hai, tab use bhautik hi kahana uchit hoga. kyoanki tattat bhootajanyatv hi vahaan anuman dvara siddh hota hai. shravanendriy utpann nahian hota hai. kyoanki jiv ka karnagolakavachchhinn nity akash hi vastut: shravan hai. usi karnagolak ki utpatti manakar shastr mean shravanendriy ko utpann kaha gaya hai. karnagolak upadhi ke bhed se shravanendriyaroop akash ke bhed ki kalpana ki jati hai. maharshi gautam ne akash ko shravanendriy ki yoni (mool) kaha hai. shravanendriy bhi abhautik padarth nahian hai. kintu akashatmak bhootaroop hai.

gautam ke mat mean akash vibhu arthat sarvavyapi tatha nity padarth he. vibhudravy ki utpatti sambhav nahian hai. at ev akash roop shravanendriy vastut: nity padarth hai. gautam ke indriy - lakshanasootr mean - ‘bhootebhy’’ is pad mean panchami vibhakti ka arth janyatv nahian haian kintu prayojakatv hai. jisaki satta ke bina jisaki satta siddh nahian hoti hai, use usaka prayojy kahate haian. akash ki satta ke bina shravanendriy ki satta siddh nahian hoti hai, atev vah akash ka prayojy hai aur akash usaka prayojak.

arth

chautha pramey ka nam arth hai yah indriy ka arth hota hai. kramash: paanch indriyoan se grahan karane yogy paanch vishesh gun - gandh, ras, roop, sparsh tatha shabd ko indriyarth kahate haian. gandh, ras, roop tatha sparsh prithivi ke gun haian. ras, roop tatha sparsh jal ke gun haian, roop aur sparsh tejas ke gun haian keval sparsh vayu ka aur keval shabd akash ka gun hai. jis indriy mean jis gun ka utkarsh rahata hai, usase usi gun ka pratyaksh hota hai. ghran parthiv dravy hai. usamean yadyapi gandh, roop, ras tatha sparsh in char gunoan ka samavesh rahata hai tathapi gandh ka hi utkarsh rahata hai. atev usase gandh ka hi pratyaksh hota hai. jis dravy tatha jis gun mean pratyaksh ka prayojak dharm rahata hai, us dravy aur gun ka pratyaksh hota hai. keval udbhootattv dharm se yukt roop vishesh aur us roop se yukt dravy ka hi pratyaksh hota hai. yadyapi roop chakshush mean bhi hai kintu vah udbhootattv dharm-vishisht nahian hai. atev usaka pratyaksh nahian hota hai. jaise pashan adi anek dravyoan mean gandh rahane par bhi usamean gandh ki utkatata nahian hai, at: usaka pratyaksh nahian hota hai. isi tarah se ghranagat gandh ka bhi pratyaksh nahian hota hai. rasana adi indriyoan mean rahane vale ras adi gunoan ka pratyaksh nahian hota hai. is mat mean indriy ko atindriy mana gaya hai.

buddhi

paanchavaan pramey buddhi hai. ‘buddhayate yeneti buddhi:’ jisake dvara jnan hota hai- is arth mean nishpann ‘buddhi’ shabd yadyapi jiv ke ant:karan athava manas ka vachak he. maharshi gautam ne bad mean isi arth mean buddhipad ka prayog kiya hai. tathapi pramey ke roop mean buddhi ki charcha he, vah atma ka pratyaksh adi jnanaroop hai. jnanarthak ‘budhh’ dhatu se bhav mean ktinh pratyay karane par nishpann buddhi pad jnanaroop arth ka vachak hota hai. isi ko upalabdhi bhi kahate hai. nyayamat mean buddhi, upalabdhi aur jnan bhinn padarth nahian haian.

man

chhatha pramey manas hai. jiv ke sukh tatha du:kh adi ke manas-pratyaksh ka karan antarindriy manas hai. manas ke astitv sadhak anek hetuoan ke rahane par bhi maharshi gautam ne apane ek vishesh hetu ko pradarshit kiya hai- ‘yugpajh jnananupapattirmanaso lingamh‘ 1/1/16 . ek samay mean anek indriyoan se anek vishayoan ke pratyaksh ka nahian hona manas ko siddh karata hai. jis kal mean kisi vishay ke sath kisi indriy ka sannikarsh rahane par bhi ek samay mean anek vishayoan ka pratyaksh nahian hota hai. kintu samay ke vilamb se hi apar pratyaksh utpann hota hai at: anuman hota hai. jiv ke sharir mean is tarah ka padarth avashy hai, jisaka sanyog yadi indriy se nahian hai, to us indriy se pratyaksh nahian hota hai.

vah padarth paramanu ki tarah atisookshm hai. atev ek samay mean anek indriyoan se usaka sanyog nahian ho pata hai. indriy ke sath jisaka sanyog hone par us indriy se grahy vishay ka pratyaksh hota hai. aur jisake sanyog ke abhav mean any karanoan ke rahane par bhi pratyaksh nahian hota hai, vahi atisookshm dravy manas hai. jiv ke deh mean vah ek hi manas rahata hai. sharir mean ek se adhik manas ki satta yadi man li jaye to ek kal mean vibhinn indriyoan ke sath anek manas ka sanyog sanbhav ho jayega, jo anek vishayoan ka pratyaksh ek kal mean kara dega. us ek hi manas ko yadi shariravyapi man liya jay to ek samay mean sabhi indriyoan ke sath usaka sanyog hona sanbhav ho jayega, jisase anek vishayoan ka pratyaksh anek indriyoan se ek samay mean hone lagega. manas ki pariksha prakaran mean usake vibhutv ka khandan kiya gaya hai. ‘n gatyabhavath’ 3/2/8 manas vibhu (sarvavyapi) nahian hai. vibhudravy mean gati-kriya nahian rahati hai aur manas ka vyapar chalata rahata hai. mrityu ke samay mean manas sharir se bahar chala jata hai. vah vibhu nahian ho sakata hai.

pravritti

satavaan pramey hai pravritti . manushyoan ke shubhashubh karm pravritti pad se liye jate haian. yah tin prakar ka hota hai-

1. sharirik,
2. vachanik aur
3. manasik.

dan, raksha aur seva sharirik shubh karm haian. saty, hit tatha priy bolana aur svadhyay vachanik shubh karm haian. daya, aspriha aur shraddha manasik shubh karm haian. isi tarah hiansa, stey tatha agamyagaman sharirik ashubh karm haian. kathor, mithya, asanbaddh kathan tatha chugalakhori vachik ashubh karm haian. paradroh, paradhan mean lobh tatha nastikata manasik ashubh karm haian. yadyapi shubhashubh karmajany dharmodharm bhi pravritti pad se liya jata hai tathapi vah usaka mukhy nahian gaun arth hai. shubh evan ashubh karm karanaroopa mukhy pravritti hai, puny aur pap karyaroopa gaun pravritti hai. is tarah pravritti ke do prakar hote haian.

dosh

athavaan pramey hai dosh. jivatma ke rag, dvesh aur moh in tinoan ko dosh kahate haian. yah pravritti ka janak-utpadak hota hai. vishay mean asaktiroop rag, doosaroan ke anisht ki ichchha roop athava dvisht sadhanata jnanajany gun roop, dvesh tatha hit mean ahit buddhi aur ahit mean hit buddhi roop, moh jivatma ko shubhashubh karmoan mean pravritt karata hai. kam, krodh, matsar, asooya, prabhriti dosh in tin prakaroan ke dosh mean hi antarbhoot ho jate haian. inamean bhi moh sabase adharm hai.

pretyabhav

navam pramey hai pretyabhav. isaka arth hota hai maran ke bad janm. jiv ke dharmadharm roop pravritti ka phal hota hai usaka punarjanm hona. dharmadharm doshamoolak hai, at: punarjanm bhi parampara sanbandh se doshamoolak hi hota hai. jivatma nity hai. atev usaki utpatti aur vinash nahian hota hai. anadikal se hi jiv barambar sthool sharir ko dharan karata a raha hai, jise yahaan punarutpatti ya pretyabhav kahate haian. jivatma ke nity hone se hi usaka punarjanm roop pretyabhav siddh hota hai.

phal

dasavaan pramey hai phal. isake do prakar haian- mukhy aur gaun. jiv ke sukh tatha du:kh ka bhog usaka mukhy phal hai aur us bhog ka sadhan deh tatha indriy adi gaun phal kahalate haian. jiv ka phal kisi bhi prakar ka kyoan n ho, vah usake poorvajanmakrit dharm aur adharm se utpann hota hai aur vah dharmadharm usake dosh se utpann hota hai. phalat: dharmadharm roop pravritti aur rag tatha dvesh adi se utpann padarth matr hi jiv ka phal kahalata hai. dosh roop jal se sikt atmaroop bhoomi mean dharm aur adharm roop bij sukh aur du:kh roop phal ko utpann karata hai.

du:kh

gyarahavaan pramey hai du:kh. du:kh kya hai- isake jnan ke bina apavarg-prapti ka adhikar hi nahian banata hai. baandhana, pi da tatha tap adi shabd ka arth hi du:kh haian. prachin acharyoan ke mat se isake tin bhed haian- adhyatmik, adhidaivik aur adhibhautik. jo ‘tritap‘ pad se prasiddh hai. pratikool anubhooti ke karan du:kh svabhav se hi apriy padarth hai. isaka lakshan ‘pratikool vedaniy‘ kaha gaya hai. achary udyotakar ne isake ikkis prakar batae haian.

jivoan ke du:kh ka ghar hai sharir, us du:kh ke sadhan ghran adi chhah indriyaan, un indriyoan ke grahy vibhinn chh: vishay, un chhah vishayoan ke jnan tatha du:kh se lipt sukh ye bis prakar ke gaun du:kh hai aur mukhy du:kh pratikool vedaniy hai. bhashyakar ne kaha hai- jahaan sukh hai vahaan du:kh avashy rahata hai. sukh ke sath du:kh ka avinabhav sanbandh hai. phalat: jivoan ke sukh bhi du:kh haian. sukh ke karan sharir adi to du:kh hai hi. in sabhi du:khoan ki atyantik nivritti ko hi mukti ke roop mean vyakhya ki gayi hai. yahaan ek bat avadhey hai. yah kadapi nahian manana chahie ki maharshi gautam sukh padarth ko nahian manate haian. unhoanne anek sootroan mean sukh pad ka vyavahar kiya hai. kintu unaka kahana hai ki mumukshu vyakti sukh ka bhi du:kh ke roop mean hi dhyan karata hai atev pramey varg mean usaka ullekh nahian kiya gaya hai.

apavarg

barahavaan pramey apavarg hai. du:kh ki atyantik nivritti hi apavarg hai. sushuptikal mean tatha pralay adi mean jo du:kh ki samayik nivritti hoti hai, vah atyantik du:khanivritti nahian hai. jis du:kh ki nivritti ke bad pun: kadapi janm nahian ho arthath du:khotpatti ke karan ka abhav hi atyantik du:khanivritti hai. is apavarg ki prapti ke upay nyayadarshan ke dvitiy sootr mean varnit haian. tattvajnan ke uday se mithyajnan nasht ho jata hai aur mithyajnan ke abhav mean ragadveshatmika pravritti nahian hoti hai. pravritti ke abhav mean is sansar mean kisi ka janm nahian hota hai aur jab janm hi nahian hoga to du:khoan ka bhog vahaan kaise kisako hoga. is tarah tattvajnan ki prakriya se apavarg ka labh hota hai. yahaan isake upasanhar mean itana kahana avashyak hai ki in barah prameyoan mean hey aur upadey ka bhi vichar kiya gaya hai. sharir adi du:khaparyant dash pramey hey arthath tyajy haian. pratham aur antim arthath atma aur apavarg upadey (grahan karane yogy) haian. atma ka n to uchchhed sanbhav hai aur n to usaka uchchhed kisi ka kamy ho sakata hai. atev vah upadey hai. apavarg to atma ka param tatha charam lakshy hai, kyoanki vahi chirasthayi hota hai, vah to upadey hai hi. du:kh svabhav se hi apriy hone se avashy hey hai.

sanshay

ajnat aur nishchit padarthoan mean nyay ki pravritti nahian hoti hai, apitu sandigdh padarth mean usaki pravritti dekhi jati hai at: nyay ke poorvag ke roop mean yahaan sanshay ko mana gaya haian. abhipray yah hai ki jijnasa jnan ki janani hai, jo sanshay ke bina nahian hoti. kisi ek dharmi mean nana viruddh dharmoan ka jnan hi sanshay padarth hai. jaise andhakar mean kh de hue lambayaman vastu mean shakhapatr rahit vriksh (thooanth) tatha purush ke hone ka sandeh hota hai. nyayasootrakar tatha bhashyakar ne isake paanch prakar kahe haian-

1. sadharan dharm vishisht dharmi ke jnan se
2. asadharan dharm vishisht dharmi ke jnan se
3. ek adhar mean do viruddh padarthoan ko kahane vale vipratipatti vaky se
4. upalabdhi ki avyavastha arthat aniyam se
5. anupalabdhi ki avyavastha se sanshay hota hai.

yahaan visheshajnan ki ichchha rahati hai kintu vishesh dharm ki upalabdhi nahian rahati hai. haan. usaki smriti avashy rahati hai. yahaan sanshay ke prakar mean bhashyakar se nyayavarttikakar ka matabhed hai. varttikakar ki drishti mean upalabdhi tatha anupalabdhi ki avyavastha se kramash: sadhak praman evan badhak praman ka abhav vivakshit hai. ye donoan hi sanshay matr samany karan hai, kisi khas prakar ke sanshay ke karan nahian haian. phalat: inake mat mean sanshay tin hi prakar ke hote haian. paravarti naiyayikoan ne yahaan varttikakar ka hi anusaran kiya hai. yahaan yah avadhey hai ki vadi aur prativadi ko apane siddhantoan mean sanshay nahian rahata hai, kintu madhyasth ke sandeh nirakaran ke lie ve (vadi aur prativadi) paraspar pratijna adi panchavayav vakyoan ke prayog ke dvara apane paksh ka sthapan aur parapaksh ke khandan ka prayas karate haian.

prayojan

sanshay ki tarah prayojan bhi nyay ka poorvaang hai. prayojan ke bina jab mand (moorkh) bhi kahian pravritt nahian hota. to nyay ki pravritti kaise ho sakati hai. jis padarth ko hey ya upadey samajhakar use chho dane ya pane ke lie vyakti upay karata hai, use prayojan kahate haian. mukhy tatha gaun ke bhed se isake do prakar mane gaye haian. sukh ki upalabdhi tatha du:kh ki nivritti mean jiv ki svat: ichchha hoti hai, atev use mukhy ya svat: siddh prayojan kahate haian. aur sukh tatha du:kh ki nivritti ke upayoan ko gaun ya parampara prayojan kahate haian.

drishtant

jis padarth mean laukik tatha parikshak donoan ki buddhi ka samy ho, vaishamy (virodh) nahian rahe, us padarth ko drishtant kahate haian. svabhavik roop se tatha shastroan ke anushilan se hone vale buddhi ke prakarsh ka labh jisane nahian kiya hai vah laukik pad se yahaan abhipret hai aur jisane shastroan ke anushilan se buddhi ka prakarsh prapt kiya hai tatha laukik ko bhi tattv samajhane ki samarthy rakhata hai vah parikshak hai. yahaan avadhey hai ki drishtant aanshat: hi saman hota hai, sarvaanshat: nahian. atev kis sandarbh mean kis bhav mean tatha kis aansh mean drishtant ka ullekh hua hai- isaka pranidhan avashyak hai. is drishtant ke bina pratipakshi ko kuchh samajhana sanbhav nahian hai. svapaksh-samarthan tatha parapaksh-khandan ka yah ek upakaran hai. isamean lok evan praman donoan se siddh padarth hi prayukt hota hai. isake do prakar mane gaye haian- sadharmy drishtant aur vaidharmy drishtant. yah bhi nyay ka poorvaang hai.

siddhant

kisi siddhant ki sthapana ke lie hi drishtantamoolak nyayavaky ka prayog hota hai. atev ukt nyay ke ashray ke roop mean isaka parigrah hua hai. svabhavik jijnasa hoti hai ki siddhant kya hai tatha isake kitane prabhed haian. shastrasiddh padarth ka nishchay hi siddhant hai. nyayasootr kahata hai ki ‘tantradhikaranabhyupagamasansthiti: siddhant:’ 1/1/26 . yahaan tantr pad shastr ka vachak hai. at: vah (shastr) jisaka adhar ho usaka svikaratmak nishchay hi siddhant hai. isake char prabhed yahaan nirdisht haian-

1. sarvatantr - jo sabhi shastroan ke avirodhi ho aur kisi ek shastr mean kaha gaya ho, vah sarvatantr siddhant hai.
2. pratitantr - jis sampraday ka jo siddhant apane shastr mean siddh hai aur any shastroan mean many nahian hai, vah pratitantr siddhant hai.
3. adhikaran - jis padarth ke siddh hone se any padarth ki siddhi hoti hai, vah adhikaran siddhant hai. arthath jis padarth ki siddhi ke bina jo any padarth any pramanoan se siddh nahian hota hai vahi padarth adhikaran siddhant hai.
4. abhyupagam - jis sthal mean prativadi kisi padarth mean aparikshit dharm ko svikar kar leta hai, us padarth mean usake (vadi ke) asammat any vishesh dharm ki pariksha karata hai, us sthal mean prativadi ka svikrit apar siddhant abhyupagam siddhant kahalata hai..

avayav

nyay ki prakriya se siddhant ke nishchay hetu avayav padarthoan ka tattvajnan avashyak hai. pratijna, hetu, udaharan, upanay aur nigaman- in paanch khand vakyoan ko avayav kahate haian ise nyay ka svaroop kaha gaya hai. vachaspati mishr ne kaha hai ki jaise savayav dravy ke sabhi avayav milakar us dravy ke svaroop ko dharan karate haian, isi tarah yathakram pratijna adi paanchoan vaky milakar nyay namak mahavaky ka roop dharan karate haian. yah mahavaky vakta ke vishisht arth ke pratipadan mean samarth hota hai. phalat: yathakram uchcharit pratijna adi panchavayav roop vaky samashti hi nyay hai. pratijna adi khandavaky isake avayav kahalate haian. avayav ka yahaan gaun prayog hua hai, mukhy prayog to isaka avayavi ke (dravy ke) aang roop mean prasiddh hai.

pratijna

pratijna se sadhy ka nirdesh abhipret hai. yahaan sadhy pad ke do arth hote haian- dharm tatha dharmi. kisi dharmi mean dharm ke anuman karane ke uddeshy se yadi nyay ka vyavahar hota hai, to vah anumey dharm sadhy hota hai aur yadi usi dharm se yukt dharmi sadhy hota ha, to vah (dharmi ka sadhy hona) usaka doosara prakar hai. phalat: sadhaniy dharmavishisht dharmi ke bodhak vaky ko pratijna kahate haian.

hetu

anumey dharm ke liang ko athava hetutv bodhak vaky ko hetu-shabd se liya jata hai. vakyatmak is hetu ke do prakar hote haian- sadharmy hetu aur vaidharmy hetu. yahaan sadharmy aur vaidharmy se sadhyadharmi aur udahrit padarth (drishtant) ka saman ya asaman dharm yathakram vivakshit hai, jahaan hetu ke sath sadhy arthath anumey dharm ki vyapti ka nishchay hota hai. is hetu ka pancharoopatv- pakshasatv, sapakshasatv, vipakshasatv, asatpratipakshatv tatha abadhitattv apekshit hai. anyatha inamean se kisi ek ke nahian kahane par hetu hetu nahian rahakar hetvabhas ho jata hai. udaharan- jis vaky se hetu aur sadhy mean vyapyavyapakabhav sanbandh jnat hota hai use udaharan vaky kahate haian. isake do prakar haian- sadharmyoandaharan tatha vaidharmyodaharan. sadhy dharmi ke saman dharm ki sthiti ke karan, jis padarth mean sadhy dharm bhi rahata hai, us padarth ko sadharmy drishtant kahate haian. anvay drishtant bhi isaka namantar hai. is drishtant vachak vaky ko sadharmyodaharan kaha gaya haian isi tarah vaidharmyabodhak ya vyatirek drishtant ka vachak vaky vaidharmyodaharan pad se abhihit hota hai.

upanay

udaharan vaky ke do prakar hone se upanay vaky ke bhi do prakar hona svabhavik hai. udaharanaky ke anusar sadhy dharmi ke sath ‘tatha‘ athava ‘n tatha’ jo dakar upasanhar vaky ka kathan upanay pad se abhipret hai. sadharmyopanay tatha vaidharmyopanay mean ‘tatha’ evan ‘n tatha’ yathakram vaky mean jo da jata hai.

nigaman

pratijnavaky ke bad jo hetuvaky kaha jata hai, usaka ullekh karate hue pratijnavaky ka pun: kathan ‘nigaman’ hai. yah ek roop hi hota hai. isake prakarantar nahian hote. achary bhasarvajn ne apane nyayasar mean nigaman ke bhi do prakaroan ko kaha hai kintu vah n to prachalit hai aur n sampradayasvikrit hi. bhashyakar ki drishti se in avayavoan mean nyayasammat charoan pramanoan ka sankalan hua hai. pratijna mean shabd, hetu mean anuman, udaharan mean pratyaksh aur upanay mean upaman praman anulagn hai. lohe ke chh d ki tarah svatantr roop mean vidyaman in charoan pramanoan ka ekatr sangrah nigaman vaky mean hota hai. nyayadarshan yadyapi praman- sanplav- ek vishay ki siddhi mean anek pramanoan ka upayog aur praman-vyavastha- ek praman se ek vishay ki siddhi donoan ko manata hai, tathapi yahaan praman-samplav par hi bal diya gaya pratit hota hai. phalat: nyayavaky mean ek hi vishay mean sabhi pramanoan ki samarthy ka pradarshan hota hai. yadyapi prachinatam kal mean dash avayavoan ki manyata rahi hai. in uparyukt paanch avayavoan ke sath jijnasa, sanshay, shakyaprapti, prayojan aur sanshayavyudas ko yahaan avayav ke roop mean parigrah kiya gaya hai, tathapi nyayabhashyakar ne inaki upeksha kar paanch avayavavad ki sthapana ki hai.

abhipray yah hai ki jijnasa adi parapratipadak nahian hote haian. atev nyay ke avayav nahian ho sakate. doosari bat yah hai ki nishchit vachan hi sadhak hote haian. jijnasa aur sanshay svaroopat: nishchit nahian haian. prayojan to sadhan ke pashchat avagat hote haian. sanshayavyudas aur shakyaprapti ki bhi yahi sthiti hai. atev ye nyay ke avayav nahian ho sakate haian. bhashyakar ne yahaan kaha hai ki katha ke utthapan mean yadyapi sanshay adi samarth haian, avadharaniy arth ke upakarak haian, kintu tattvarth ki sadhakata inamean nahian apitu pratijnadi mean hi hai. jis darshan mean do ya tin avayav mana gaya hai, vahaan bhi in svikrit paanch avayavoan mean hi kam kiya hai arthat usaka bhi adhar yah panchavayav hi hai. avayavoan mean hras ya vriddhi ka adhar isi panchavayav ko mana gaya hai. phalat: is panchavayav ki prachinata aur pramanikata ni:sandigdh hai.

• atev vishnudharmottarapuran mean in paanch avayavoan ka ullekh milata hai-

pratijna hetudrishtantavupasanhar ev ch .
tatha nigamanan chaiv panchavayavamishyate॥

• mahabharat ke sabhaparv mean narad ka panchavayav vaky ke gun-doshoan ke janakar ke roop mean ullekh milata hai- panchavayav vakyasy gunadoshavith.

• charak sanhita ke viman sthan mean is panchavayav nyay vaky ka aksharash: varnan kiya gaya hai. atev is siddhant ki roodhamoolata evan parampara siddh hoti hai.

tark

jis padarth ke tattv ka nishchay nahian hota hai, usake tattvanirnay ke lie usamean karan roop praman ki utpatti se jo ooh kiya jata hai vahi tark hai. do dharmoan ke sandeh hone par ekatarapha paksh mean praman ki upalabdhi ka ooh (manasajnan) karana tark hai. yah ooh n to praman hai aur n to praman ka phal tattv nishchay hi. api tu praman ka sahakari jnanavishesh roop hai. udayanachary ne tatpary parishuddhi mean anisht padarth ke prasang arthat apatti ko tark kaha hai. varadaraj ne tarkikaraksha mean inaka anusaran karate hue moolat: is anisht ka do bhed mana hai- pramanik ka parityag aur apramanik ka parigrah.

tarkoanishtaprasang: syadanishtan dvividhan smritamh.
pramanikaparityagastathetaraparigrah:॥

is tark ke paanch bhed svikrit haian-

1. atmashray,
2. anyonyashray,
3. chakrak,
4. anavastha
5. anishtaprasang.

• varadaraj ki tarkikaraksha mean kaha gaya hai- atmashrayadibheden tark: panchavidh: smrit:.

padarth ki utpatti, sthiti aur jnan mean yah tark kiya jata hai. uparyukt atmashray adi char prakaroan se bhinn sabhi prakaroan ke tark isake pancham prakar mean antarbhoot hote haian. atev laghav, gaurav, vinigaman virah tatha prathamopasthitattv adi prithak tark ke prabhed nahian mane jate, apitu anisht prasang mean inaka antarbhav ho jata hai. sampraday ka kahana hai ki chooanki laghav adi mean apatti ka svaroop nahian hai, atev inhean tark nahian kaha ja sakata hai. in sab mean bhi tark ki tarah praman ki sahakarita ya upakarakatv vidyaman hai, at: tark ki tarah vyavahar inaka hota raha hai. phalat: tark ke paanch hi prakar nyay darshan mean mane gaye haian. vrittikar vishvanath siddhant panchanan ne vyapak padarth ke abhav mean vyapy padarth ke arop se us vyapak padarth ke arop roop ooh ko tark kaha gaya hai. vyapy padarth ko apadak aur vyapak padarth ko apady kaha jata hai. jis padarth ki apatt ki jae, vah apady aur jis padarth ke arop se apatti ki jae, vah apadak hota hai. apadakarop se apadyarop evan apadyabhav ke arop se apad ka bhav ka arop vyapti ka nishchayak hota hai. tarkik raksha mean is tark ke paanch aang kahe gaye haian. apadak mean apa ki vyapti hi tark ka pratham aang hai. pratitark ka abhav isaka doosara aang hai. apa ke viparit adhar mean avasthan isaka tritiy aang hai. pramanik ka parityag aur apramanik ka parigrah kramash: isaka chaturth aur pancham aang haian. in paanch aangoan mean se kisi ek bhi aang ke abhav mean tark yatharth tark n hokar tarkabhas ho jata hai. tark vishay ka parishodhak aur vyapti ka grahak hota hai. anukool tark ka astitv tatha pratikool tark ka abhav praman ke pramany ke sadhan mean sahayak hota hai. jo tark anuman sthal mean, hetu mean sadhy dharm ke vyabhichar-sanshay ka nivartak hota ho, vah vyapti ka grahak hai aur anukool tark vishay ka parishodhak hota hai.

nirnay

tattv ka avadharana nirnay kahalata hai. yah nyayavaky tatha tark se siddh kiya jata hai. abhipray yah hai ki vadi aur prativadi apane paksh ka sthapan aur parapaksh ka khandan karata hai. isase madhyasth tattv ka avadharan karata hai. yah avadharan hi nirnay hai.

vad

vicharaniy vishay mean anek vaktaoan ke vakyasamooh ko katha kaha jata hai. kisi ek vakta ke poorvapaksh aur uttarapaksh, dosh evan usaka samadhan roop vakyasamooh katha nahian hoti hai. vicharaniy vishay mean vadi evan prativadi ki ukti-pratyuktiroop vachanasamooh katha kahalati hai. isake tin prakar-vad, jalp aur vitanda mane gaye haian. tattvanirnay ke lie guru tatha shishy mean jo vichar kiya jata hai vah vad katha hai. is vad mean pramanat: tark se svapaksh ka sthapan aur parapaksh ka khandan kiya jata hai, jo siddhant ka avirodhi aur panchavayav vaky se yukt hota hai. yahaan paksh aur pratipaksh ka parigrah kiya jata hai. is tarah ke vadi evan prativadi ke vachanasamooh vad pad se abhipret hai. is katha mean kisi bhi paksh ko jay ki ichchha nahian rahati hai, keval tattvanirnay ke lie vad kiya jata hai.

jalp

jalp katha mean vijay ki ichchha se vadi aur prativadi apane-apane siddhant ka sthapan aur parapaksh ka khandan karate haian. yahaan chhal, jati tatha hetvabhas ka prayog evan nigrah sthan ka pradarshan bhi vihit hai.

vitanda

jalpakatha mean yadi pratipakshi ke mat ka sthapan nahian hota hai to vah vitanda kahalati hai. vitanda katha mean prativadi vadi ke mat ka khandan karata hai aur apane mat ka sthapan nahian karata hai. usaka antarnihit ashay yah hai ki vadi ke mat ke khandan kar dene par usaka mat svat: siddh ho jaega. is asha se vah apana mat sthapit nahian karata hai, keval vadi ke mat ka nirakaran karata hai. abhipray yah hai ki vaitandik ka bhi apana mat hota avashy hai, kintu vah usaka sthapan nahian karata karata hai. jalpakatha mean vadi aur prativadi donoan hi niyamapoorvak janchavayav vaky ka prayog karate haian tatha apana-apana mat avashy sthapit karate haian.

jalp aur vitanda ke aang roop mean vadiniyam, prativadi niyam sabhapati niyam, madhyasth niyam tatha sadasy niyam adi ka nirdesh prachin acharyoan ne kiya hai. vadi aur prativadi hone ki apekshit yogyata dekhakar madhyasth dvara usaki niyukti ki jati hai. jisaki bat sab manean aisa prabhavashali vyakti sabhapati ho sakata hai aur vah madhyasth ka chayan karata hai, tab katha (vichar) arambh hoti hai. vadi madhyasth ke samaksh panchavayav vaky ke dvara madhyasth ke prashn ke anusar apana paksh prastut karata hai. isamean dosh nahian hai- isaka yuktipoorvak upapadan karata hai. pun: prativadi vadi ke mat ka sankshep mean anuvad karake usamean dosh dikhakar apana paksh sthapit karata hai. anuvad ke madhyam se hi prativadi yah siddh karana chahata hai ki vah vadi ke vaktavy ko achchhi tarah janata hai. anyatha prativadi ke paksh mean nigrah sthan ki udbhavana bhi ho sakati hai. phalat: nigrah aur anugrah mean samarth prabhavashali sabhapati, nishpaksh evan shastr marmajn madhyasth tatha anushisht arthat yathavihit niyam ke paripalan mean nishthavan vadi aur prativadi vichar ke lie avashyak mane gaye haian. krodh evan kalah ki guanjaish yahaan nahi hoti hai.

vad katha mean is tarah sabhapati ya madhyasth avashyak nahian hote. vah to parnakuti ya vriksh ki chhaya mean baithakar bhi sanbhav hai. guru tatha shishy tattvajnan ke lie yahaan pravritt hote haian. is katha mean jay-parajay yahaan abhipret nahian hai. mumuksh vyakti ko bhi tattvanirnay evan usaki dridhata ke lie is anvikshiki vidya ka adhyayan, dharana tatha nirantar chintan roop abhyas avashyak hai. tadvidy, asooya se rahit shishy, guru, satirthy aur shastr mean nishnat adi kisi ke samip jakar vad katha ki ja sakati hai. 'tadvidy sambhasha' ya 'tadvidy sanvad' pad se prachin kal mean isi ko kaha jata hai. uparyukt tin kathaoan mean vad sarvashreshth hai. yah tattvanirnay se sahayak hota hai. gita mean bhagavan shrikrishna ne bhi kaha hai- 'vad: pravadatamahamh’ samay-samay par jalp evan vitanda bhi karani p dati hai. atev inake tattvajnan bhi avashyak haian.

hetvabhas

anuman mean jo prakrit hetu nahian rahata hai kintu hetu ki tarah pratit hota hai use hetvabhas kahate haian. is hetvabhas ke jnan ke bina ukt tinoan prakaroan ki katha ka adhikar hi nahian kisi ko hota hai. is hetvabhas ke paanch prakar hote haian- savyabhichar, viruddh, prakaranasamh (satpratipaksh) sadhyasam (asiddh) aur kalatit (badh). jo padarth hetu ke sabhi lakshanoan se yukt nahian hai kintu sadrishy ke karan hetu ki tarah pratit hota hai use hetvabhas kahate haian. isaki vyutpatti is prakar hoti hai- ‘hetuvadabhasante iti’. tarkikaraksha mean varadaraj ne kaha hai ki hetu ke kisi ek bhi lakshan se rahit hone par bahut lakshanoan se yukt bhi hetu hetvabhas hota hai aur usake paanch prakar mane gaye hai-

heto: kenapi roopen rahita: kaishchidanvita:.
hetvabhasa: panchadha te gautamen prapanchita:॥

anuman sthal mean pahale yah janana avashyak hai ki hetu ke kya lakshan haian. maharshi gautam hetuvaky ke lakshanasootr mean 'sadhy sadhanamh' pad se aur pashchat paanch prakaroan ke hetvabhas ke dvara hetu ke samany lakshan ki soochana hete haian isi ke adhar par adhunik naiyayik pakshasatv, sapakshasatv, vipakshasatv, asatpratipakshitattv aur abadhitattv – in paanch dharmoan ko hetu ke samany lakshan ke roop mean manate haian. kahian-kahian inamean se char dharmoan ko bhi isaka lakshan mana gaya hai. kyoanki sapakshasatv aur vipakshasatv sarvatr sanbhav nahian hota haian jahaan sadhy ka anuman karana abhisht ho use 'paksh' kahate haian. jahaan sadhy ka astitv nishchit roop se rahata hai use 'sapaksh' kahate haian. jahaan sadhy ka abhav nishchit roop se rahata hai use 'vipaksh' kahate haian. satpratipaksh aur badhak abhav to ukt donoan hetvabhas ke lakshan karane par svat: spasht ho jaega. hetu ke in paanch dharmoan mean se kisi ek ke nahian rahane par ukt paanch prakar ke hetvabhas hote haian.

yatha vipaksh mean hetu ki asatta nahian rahane par savyabhichar namak hetvabhas hota hai. sapaksh mean hetu ki satta ke abhav mean viruddh hetvabhas hota hai. asatpratipakshitattv ke nahian hone se satpratipaksh (prakaranasam) hetvabhas hota hai. paksh mean hetu ke nahian rahane se sadhyasam (asiddh) hetvabhas hota hai aur abadhitattv nahian harane se kalatit(badh) hetvabhas hota hai.

savyabhichar

jo hetu sapaksh tatha vipaksh mean rahata hai vah savyabhichar kahalata hai. kisi ek ant mean jo niyat roop se nahian rahata hai arthat anek antoan mean vidyaman hai use savyabhichar kahate haian. vipakshasatvaroop hetu ke lakshan ke nahian ghatane se hetu sadhyadharm ka vyabhichari hota hai. is hetu mean vyapti hi nahian ho pati hai. atev anuman ke pramukh sadhan vyapti ka yah pratibandhak hota hai. vipaksh mean hetu ka nishchit astitv hi yahaan dosh hai. is dosh ke rahane par vyapti ka nishchay sanbhav nahian hai, at: is hetu se anumiti nahian hoti hai. sadhyadharm ke vyabhichar ka abhav hi vyapti ka svaroop hai, jo anuman ka aang mana gaya hai. prachin naiyayikoan ne isake do prakaroan ko kaha hai-

• sadharan - jo hetu paksh, sapaksh aur vipaksh mean rahata hai use sadharan savyabhichar kahate haian.
• asadharan - jo hetu keval paksh mean hi rahata hai, sapaksh ya vipaksh mean nahian rahata hai use asadharan savyabhichar kahate haian.

navy naiyayayik gangesh upadhyay ne isake tisare prakar anupasanhari ka bhi nirdesh kiya hai. anupasanhari hetu ka sabhi padarth paksh hi hota hai. sapaksh ya vipaksh isaka aprasiddh hota hai. sapaksh ya vipaksh roop drishtant ke abhav mean us tarah ke hetu ke sath sadhyadharm ki vyapti ka nishchay nahian ho pata hai. abhipray yah hai ki sabhi padarthoan ko anuman ke paksh man lene par vahaan jo bhi hetu hoga anusanhari hi hoga.

viruddh

jo hetu sadhyadharm ka vyaghatak hota hai arthath sadhyabhav ka sadhak hota hai vah viruddh namak hetvabhas hai. jaise shabd mean nityatv dharm ke siddhyarth utpattimatv hetu viruddh hai.

prakaranasam (satpratipaksh)

jahaan kisi ek paksh ka nirnay nahian hokar sanshay ke vishay roop paksh aur pratipaksh ke vishay mean jijnasa hoti hai arthath prakaran ke vishay mean chinta hot hai, vahaan nirnay ke lie kaha gaya hetu prakaranasam (satpratipaksh) namak hetvabhas hota hai. yahaan prakaran se prativadi ka paksh aur pratipaksh roop do dharm vivakshit hai. in do dharmoan ke vishay mean madhyasth ki jijnasa hi nyayasootragat prakaranachintapad se abhipret hai.

sadhyasam (asiddh)

sadhyata ke karan jo padarth sadhyadharm ke sadrish rahata hai vah ‘sadhyasam’ ya ‘asiddh’ hetvabhas hota haian yahaan hetu mean paksh sattvaroop hetu ka lakshan nahian rahata hai, at: hetu n hokar vah hetvabhas hota hai. paravartikal mean yah sadhyasam 'asiddh' kahalane laga. nyayavarttik mean isake tin bhed kahe gaye haian-

1. svaroopasiddh - paksh mean yadi hetu hi nahian rahe to svaroopasiddh kahalata hai. jaise hrid dravy hai, kyoanki vahaan dhoom hai. ‘hrado dravyan dhoomath’.
2. ashrayasiddh - pakshatavachchhedak dharm yadi paksh mean nahian rahe to pakshasiddh ya ashrayasiddh hota hai. jaise ‘kanchanamay: parvato vahnimanh’ is anuman mean kanchanamayatv dharm parvat mean nahian rahata hai.
3. anyathasiddh - jo hetu anyatha doosare prakar se siddh ho jae use anyathasiddh kahate hai. jaise chhaya dravy hai kyeki isamean gati dekhi jati hai- ‘chhaya dravyan gatimatvath.’ yahaan alokavishesh ke abhav ko chhaya manane par bhi sthanantar mean usaka darshan ho sakata haian kyoanki prativadi ke mat mean abhav ka bhi chakshush pratyaksh hota hai. kintu any darshanikoan ke mat mean chhaya dravy padarth nahian hai, to bhi sthanantar mean usaka darshan hota hai. at: yah hetu anyathasiddh hua. sopadhik hetu ko bhi anyathasiddh kaha gaya hai.

• navy naiyayik ki drishti mean asiddh ka tisara bhed anyathasiddh n hokar vyapyatvasiddh hota haian hetu ki vyarth visheshanavatta vyapyatvasiddhi kahalati hai. tarkabhasha mean isake do upabhed mane gaye haian- hetu mean vyaptinishchay ka abhav aur upadhi se yukt hetu ki satta.
• kisi-kisi naiyayik ki drishti mean siddhasadhan aur aprayojak do adhik hetvabhas hote haian bhasarvajn ne nyayasar mean anadhyavasit ko chhatha hetvabhas mana hai. kintu achary udayan ne nyayakusumanjali mean hetvabhas ke paanch se adhik prakaroan ko gautamasammat nahian kaha hai. anyatha hetvabhas ka vibhajak nyayasootr vyarth ho jaega.
• achary udayan ki drishti mean any sabhi hetvabhasoan ka inhian paanch hetvabhasoan mean antarbhav hota hai. jaise siddhasadhan ka antarbhav ashrayasiddhi mean hota hai.
• sadhyadharm ki vyapti se yukt pakshadharmaroop jo hetu, vah sadhyadharm ke sadrish hai arthath asiddh hai sadhyasam hai. yahaan yahi abhipray gautam ka pratit hota hai.
• yahaan yah janana avashyak hai ki upadhi kise kahate haian. anuman ke sthal mean jo padarth sadhy ka vyapak ho aur sadhan ka avyapak hai use ‘upadhi’ kahate haian. yah upadhi sandigdh evan nishchit ke bhed se do prakar ki hoti hai. jis padarth ke sadhy dharm ki vyapakata mean athava hetu ki avyapakata mean athava in donoan mean hi sandeh ho vah sandigdh upadhi hai. sandigdh upadhi ke sthal mean, hetu mean sadhy dharm ke vyabhichar ka sandeh hone se us hetu se anumiti nahian hoti hai. nishchit upadhi ke sthal mean us upadhi padarth ke vyabhicharitv hetu se hetu padarth mean us sadhy dharm ke vyabhichar ki anumati hoti hai. jisase vyabhichar nishchay roop pratibandhak ke vidyaman rahane se vyaptinishchay nahian ho pata ha. aur usake abhav mean anumati bhi nahian hoti hai. aprayojak bhi vahian hetu hota hai jahaan upadhi ka sandeh ya nishchay rahata hai. is sthal mean hetu mean sadhy ke vyabhichar sanshay ka nivartak anukool tark nahian rahata hai.

kalatit (badhit)

jo hetu anuman ke kal bit jane par prayukt hota hai vah kalatit ya badhit kahalata hai. tatpary yah hai ki jab tak paksh (dharmi) mean sadhy dharm ke abhav ka nishchay nahian hua hai, tab tak us dharmi mean us sadhy dharm ki anumiti ho sakati hai. kintu kisi sabal praman se us sadhyadharm ke abhav ke nishchay ho jane par, us dharmi mean us dharm ki anumiti ka samay nahian rah pata hai. phalat: anuman ke kal bit jane par jo prayukt hota hai vah kalatit hai. tarkikaraksha mean kaha gaya hai-

kalatito balavata pramanen prabadhit:. (balavanh praman se badhit hetu badh, badhit ya kalatit kahalata hai.)

chhal

jalp aur vitanda kathaoan mean prativadi yadi avasar par kisi karan se saduttar nahian de pata hai, to parajay ke bhay se chup n rahakar asaduttar kahane ke lie bhi kabhi vivash ho jata hai. yah asaduttar vishesh hi chhal padarth hai. vadi ke abhimat shabdarth se bhinn arth ki kalpana karake vadi ke vachan ka khandan karana chhal namak asaduttar hota hai. isake tin prakar varnit haian-

1. vakchhal - vividharthak pad ke prayog karane par vakta ke vivakshit arth se bhinn arth ko lekar jo nishedh kiya jata hai use vakchhal kahate haian.
2. samany chhal - sambhavyaman padarth ke sambandh mean ativyapak kisi samany dharm ki satta se vakta ke anabhimat kisi asanbhav arth ki kalpana se jo nishedh kiya jata hai use samany chhal kahate haian.
3. upacharachchhal - vadi kisi lakshanik pad ka prayog karata hai aur prativadi usake mukhy arth ko lekar nishedh karata hai, is asaduttar ko upacharachchhal kahate haian.

jati

jati shabd ke yadyapi anek arth prasiddh haian, kintu yahaan asadh uttar vishesh ke arth mean vah prayukt haian. jalp aur vitanda kathaoan mean jo uttar prativadi ke apane uttar ki bhi hani kar sakata hai arthat jo saman roop se donoan pakshoan ki hani kar sakata hai vah 'jati' ya 'jatyuttar' hai. yah jati pad ukt arth mean paribhashik hai. maharshi gautam ne isake lakshan mean kaha hai ki vyapti ki apeksha nahian karake keval kisi sadharmy ya vaidharmy se dosh ka pradarshan jati hai. is jati ke chaubis prakar yahaan nirdisht haian- sadharmyasama, vaidharmyasama, utkarshasama, apakarshasama, varnyasama, avarnyasama, vikalpasama, sadhyasama, praptisama, praptisama, apraptisama, prasangasama, pratidrishtantasama, anutpattisama, sanshayasama, prakaranasama, ahetusama, arthapattisama, avisheshasama, upapattisama, upalabdhisama, anupalabdhisama, anityasama, nityasama aur karyasama. nyay darshan ke pancham adhyay ke pratham ahnik mean inake lakshan tatha asaduttar hone mean yuktiyaan dikhayi gayi haian.

nigrahasthan

parajay roop nigrah tatha khalikar roop nigrah ke sthan arthat karan ko nigrahasthan kahate haian. vadi ya prativadi ki vipratipatti arthat kisi vishay mean viparit jnan, roop bhram aur bahut sthaloan mean apratipatti arthat ajnan isake nigrahasthan hone mean mool hai. isase vadi ya prativadi ki vipratipatti viparitajnan ya apratipatti- ajnan anumit hota hai, at: ye nigrahasthan mane gaye haian. nyayadarshan ke pancham adhyay ke dvitiy ahnik mean is nigrahasthan ke prabhed evan un prabhedoan ke lakshan kahe gaye haian. pratijnahani, pratijnantar, pratijnavirodh, pratijnasannyas, hetvantar, arthantar, nirarthak, avijnatarth, aparthak, apraptakal, nyoon, adhik, punarukt, ananubhashan, ajnan, apratibha, vikshep, matanujna, paryanuyojyopekshan, niranuyojyanuyog, apasiddhant aur hetvabhas. nigrahasthan ke ye baees prabhed yahaan svikrit haian.

pahale savyabhichar adi paanch prakaroan ke hetvabhas ke lakshan adi kahe gaye haian. in lakshanoan se yukt pratyek hetvabhas nigrahasthan hota hai. vachaspati mishr adi anek prachin acharyoan ne apani vyakhya mean nyayadarshan ke antim sootr mean samagat ‘ch’ shabd se any nigrahasthanoan ki or sootrakar ke sanket ka nirdesh kiya hai. tattvachintamani ki asiddhi bhag ki dikshiti ke ant mean aghunath shiromani ne bhi kaha hai ki chakar se any nigrahasthan bhi abhipret hai. yahaan kaha gaya hai ki vyarth visheshan se yukt vyapyatvasiddh namak hetvabhas nahian hota hai, apitu vah dosh vadi ka hai ki vyarth visheshan se yukt hetu ka prayog karata hai. at: vah nigrahasthan hi hai. in baees prakaroan ke nigrahasthan mean apasiddhant tatha hetvabhas ka vyavahar tattvanirnay ke uddeshy se ki gayi vad katha mean hoti hai. kisi-kisi ke mat se any nigrahasthanoan ka vyavahar bhi vad katha mean kiya ja sakata hai. jalp aur vitanda kathaoan mean to inaka avyahrit vyavahar hota hai. vijay ki kamana se hi un kathaoan ka pravartan hota haian. in nigrahasthanoan ke vishesh parichay ke bina kisi vichar ka hona hi kathin haian atmaraksha ke sath parapaksh ke shatan hetu isaka jnan avashy apekshit hai. doosaroan ke dvara asaduttar ke vyavahar karane par usako nighit karane ke lie tatha svayan isake vyavahar nahian karane ke lie in asaduttaroan ka tatha nigrahasthanoan ka jnan atyant avashyak hai.

uparyukt in solah padarthoan ke tattvajnan se ni:shreyas labh ki bat nyayadarshan ke pratham sootr mean nirdisht hai. yah ni:shreyas do prakar ke mane gaye haian- aitik abhyuday aur amushmik apavarg. kautily ka yah kahana hai ki anvikshiki vipatti evan abhyuday ke samay mean buddhi ko sanyamit karati hai isake aihik abhyuday ki or sanket karata hai aur apavarg ke sadhan ka vivaran chaturth adhyay ke tattvajnan paripalan tatha usaki vivriddhi prakaran mean spashtat: nirdisht hai. apavargaprapti ke upay nyayadarshan ke dvitiy sootr mean hi kahe gaye haian, jo yahaan apavarg ke sandarbh mean abhihit haian.

pramata ki pramey vishayak pramiti pramanoan par hi adharit rahati hai. atev praman sarvadhik mahattvashali mana gaya hai. yahi karan hai ki is shastr mean pramanoan ka vivechan pradhan roop se hua hai tatha padarthoan ke pariganan ke samay sabase pahale isi ka ullekh hai. bhashyakar vatsyayan ne kaha hai ki pramanoan ke arthavan hone par hi pramata, pramey aur pramiti arth se yukt hoti hai. kisi ek ke nahian rahane se arth upapann nahian ho pata he. pramanoan mean bhi yahaan pramukhata anuman ki hai. at: anvikshiki isaka sarthak nam hai. yahaan ek bat aur alochaniy hai. nyayadarshan keval adhyatmavidya ya mokshashastr hi nahian hai, yah ek prakriyashastr bhi hai. nyayadarshan ki vicharapaddhati shastrantar ke parijnan mean bhi sahayika hoti hai. yahi karan hai ki sabhi vidyaoan ka pradip, sabhi karyoan ke upay tatha sabhi dharmoan ka ashray ise kaha gaya hai-

pradip: sarvavidyanamupay: sarvakarmanamh.
ashray: sarvadharmanaan shashvadanvikshiki mata॥

nyayamanjari mean jayantabhatt ne nyayashastr ko vidyasthan kaha hai. yahaan vidyasthanatv se chaudah prasiddh vidyaoan ke purusharth sadhanata ke upay ko hi liya jata hai. vedan arthat jnan hi vidya hai, is jnan se ghatadi vishayak jnan nahian vivakshit hai apitu purusharth sadhan ka jnan vivakshit hai. usaka sthan arthat ashray upay- yah nyayavidya hai. isase nyayavidya ka prakriyashastratv evan adhyatmashastratv donoan upapann hota hai.

pashchatty vidvanh ne isaka nam vadashastr rakkha hai, kyoanki yahaan vad, jalp tatha vitanda adi ka vichar arthat shastrarth ki paripati nyayasootr mean hi arambh ho gaya tha aur usaka pallavan udayanachary ke nyayaparishisht tatha shankar mishr ke vadivinod adi mean dekha jata hai. in solah padarthoan se atirikt kintu unase hi sakshat ya paramparaya sanbaddh nyayadarshan ke prasiddh vishayoan ka sankshipt parichay is prakar hai. jaise - *parat: pramanyavad,

• anyathakhyati,
• arambhavad,
• avayavi ki siddhi
• eeshvarasiddhi adi.

parat: pramanyavad

pramanoan ka pramany svat: siddh hai ya parat: arthat jnanagrahak samagri se hi vah upapann hota hai ya atirikt karan ki apeksha rakhata hai- is tarah ki vipratipatti ke uthane par naiyyayik yahaan dvitiy koti ko svikar karata hai arthat parat: pramany manata hai. 'pradipaprakashasiddhivath tattsiddhe:' 2/1/19. is sootr se parat: pramanyavad ki or hi maharshi gautam ka svarasy pratit hota hai. jaise pradip ka prakash chakshurindriy ke dvara vidit hota hai arthat pradipantar ki apeksha nahian rahane par bhi pradip ke dekhane hetu chakshush indriy avashy apekshit hoti hai. atev andhavyakti ko us pradip ka darshan nahian ho pata hai. isi tarah pramanoan ka pramany bhi pramanantar se siddh hota hai. jaise pradip svat: prakash nahian hai usake prakash-darshan ke lie drashta ko chakshush indriy avashyak hai vaise hi pramanoan ke pramany mean bhi pramanantar ki apeksha avashy hoti hai. ukt pradip ke darshan hetu chakshush indriy ke avashyak hone par bhi usaka jnan us samay mean avashyak nahian hota hai. aise hi pramanoan ke pramany sadhak praman ke rahane par bhi usaka jnan avashyak nahian hota hai. kyoanki sarvatr praman mean pramany ka sanshay nahian hota hai. kahian-kahian praman ke dvara yatharth jnan ke utpann hone par bhi us jnan mean yatharthata ka sanshay hota hai. is sthal mean ukt praman padarth mean bhi yatharthata ka sandeh hota hai. phalat: yatharth jnan ka tatha yatharth praman ka yatharthatv pramanantar se nishchit hota hai. isi ka nam hai ‘parato grahyatv’.

abhipray yah hai ki praman ki pramanyasiddhi ke lie pramanantar ko manana hoga. yah pramanantar anuman svaroop hota hai, at: vah pramany ka sadhak kahalata hai. praman ke dvara kisi vishay ke jnan hone par vyakti us vishay mean pravritt hokar saphalata prapt karata hai. yahaan ukt prama jnan ke dvara usaka karan roop praman bhi saphal pravritti ka janak hota hai. ukt anuman ka svaroop is prakar ka hota hai (mera) yah jnan yatharth hai, kyoanki isamean saphal pravritti ki janakata vidyaman hai, jo aisa nahian hai vah yatharth bhi nahian hai. 'idan jnanan yatharthan saphalapravrittijanakatvath, yatraivamh tatraivamh.' mrigatrishna mean jal ke bhram hone par usase utpann jal pine ki pravritti saphal nahian hoti hai, at: vah bhram kadapi praman nahian hota hai aur praman ke dvara yatharth jal ke jnan hone par usake pine se pipasa ka upasham hota hai arthat jalapan mean pipasu vyakti ki pravritt saphal hoti hai. at: nirvivad roop se yah praman hota hai. ukt anuman ke dvara poorv mean utpann jalajnan ki yatharthata upapann hoti hai.

ved adi shastr roop adrishtarthak shabd praman ka pramany bhi doosare praman- anuman se siddh hota hai. vedavakyajany shabdabodh ka jo yatharthatv hai vah us ved ke vakta purush ke vedarthavishayak yatharthajnan roop gun se utpann hai. at: us satarah ke purush se krit hone ke nate nyayamat mean ved paurushey hai aur us apt purush (eeshvar) ke praman hone se hi ved mean pramany siddh hota hai. praman ke pramany sadhak is anuman praman mean pramany ke sandeh nahian hone par, is anuman ke pramany ki siddhi hetu anumanantar ki avashyakata nahian hoti hai. sabhi pramanoan mean pramany ka sandeh nahian hota hai. anyatha vyakti ke pramanamoolak nishchay hone par jo vyavahar ya pravrittiyaan dekhi jati haian, vah utpann nahian hoangi. at: nyayamat mean praman parat: grahy hai kintu parat: grahy hi nahian hai, kadachit svat: grahy bhi hai.

'jnanavikalpanaan bhavabhavasanvedanadadhyatmamh' (5/1/31.) is nyayasootr mean ‘jnanavikalp’ se vishishtavishayak jnan (savikalpakajnan) ko liya jata hai, jisake manas pratyaksh roop arthat anuvyavasay ko yah sootr abhivyakt karata hai. ghatatvaroop se ghatavishayak jnan hone par, doosare kshan mean ghatatvavishisht ghat ko maian janata hooan (ghatatven ghatamahan janami) is tarah ka jo manasabodh hota hai, usi ka nam hai- anuvyavasay. is anuvyavasay ke pramany ka sadhak pramanantar-anuman-manana avashyak haian anyatha is anuvyavasay mean pramany nahian a payega. at: nyayamat mean savikalpakajnan tatha anuvyavasay svat: prakash nahian hai, apitu donoan hi par prakashy haian anuvyavasay mean pramatv ya bhramatv vishay nahian hota hai. anuman se usake bhramatv ya pramatv ka nishchay kiya jata hai. phalat: bhramatv evan pramatv donoan hi parat: grahy hote haian. svat: nahian. bhramatmak jnan ki utpatti jaise kisi dosh se hoti hai vaise usake bhramatv ke nishchay mean bhi vah dosh karan hota hai. pramatmak jnan ki utpatti jaise kisi gun se hoti hai vaise usake pramatv ke nishchay mean bhi vah gun karan hota hai. isi prakriya se pramanoan ka parat: pramany upapann hota hai. bhramatmak jnan ki utpatti ka vishesh karan yahaan dosh pad se tatha pramatmak jnan ki utpatti ka vishesh karan gun pad se vivakshit haian.

parat: pramanyavadi naiyyayik ka kahana hai ki kisi vishay mean kisi ko vastut: pramajnan hone par bhi jab kisi sthal mean sandeh hota hai ki yah jnan pramatmak hai ya nahian? tab us pramajnan ke bodhak karan ke dvara hi usake pramatv ka nishchay ho jane par us vishay mean sanshay ho hi nahian sakata hai. karan rahane par kary avashy hota hai. yadi jnanagrahak samagri hi pramatv ka nishachayak hoga tab sanshay kaise ho sakata hai. kintu sandeh anubhav siddh hai, at: usaka apalap sanbhav nahian hai. yadi mana jae ki aise sthal mean jnata purush ke kisi dosh ke pratibandhak roop mean rahane par, pahale us jnan mean pramatv ka nishchay nahian ho pata hai. to kahana hoga ki kis tarah ka dosh yahaan pramatv ke nishchay ka pratibandhak haian sath hi dosh ke rahane par yah jnan bhramatmak hi kyoan nahian hota? jnan ke pramatv-nishchay mean kisi dosh ko pratibandhak manane par, usake abhav ko atirikt karan manana hoga. kyoanki karyamatr ke prati pratibandhak ka abhav karan hota hai. pramajnan ke pramatv-nishchay mean atirikt kisi karan ki apeksha nahian hoti hai- arthat pramatv svatograhy hai- yah nahian kaha ja sakata hai. isi tarah pramatmak jnan ki utpatti mean gun ke roop mean kisi atirikt praman ke nahian manane par bhi doshabhav ko karan manana hi hoga. kyoanki bhram ke janak dosh rahane par bhramatmak jnan avashy hota hai, pramatmak jnan nahian hota hai. prama jnan ki utpatti ya usaka pramatv yadi sarvatr doshabhav roop atirikt karan se utpann hota hai to utpattipaksh mean bhi svat: pramanyavad ki raksha nahian ho pati hai. tasmath parat: pramanyavad yukti evan praman se pratipann hota hai.

anyathakhyati

jo dharm jahaan nahian rahata hai, us dharm ke sath us vastu ka jnan arthat bhramajnan anyathakhyati kahalata hai. any prakar se jnan usaka vyutpattilamy arth hota hai. khyati pad yahaan jnan ka vachak hai. visheshyata ke vyadhikaran dharm any pad se vivakshit hai. abhipray yah hai ki shuktika mean jo rajat ka bhram hota hai. yahaan pratibhasik rajat ki utpatti nahian hoti hai apitu netradosh, dooratv tatha asphut alok adi doshoan ke karan shuktika ke apana dharm shuktitv ka grahan nahian ho pata hai, kintu sadrishy evan chakachiky adi ke karan rajatattv roop dharm ki kalpana ke bal par vah shuktika rajatatvaroop se parigrahit ho jati hai, jise bhram kahate haian. yahi hai anyathakhyati.

arambhavad

paramanu prabhriti upadan karanatmak dravy mean asat arthath utpatti ke pahale avidyaman-avayavi dravy ki utpatti hi arambh pad ka arth hota hai aur isaka pratipadak mat arambhavad kahalata hai. paramanukaranavad isi ka namantar hai. nyayadarshan ke chaturth adhyay mean isaka pratipadan dekha jata hai. ‘vyaktadh vyaktanaan pratyaksh pramanyath.’ yah pratyaksh praman se siddh hai ki vyakt karan se vyakt kary ki utpatti hoti hai. indriy se grahy dravy vyakt pad se yahaan vivakshit hai. yadyapi kary dravy ka mool karan paramanu atindriy mana gaya hai, tathapi indriyagrahy dravy ke sajatiy hone ke karan vah bhi vyakt kahalata hai.

is jagat ke mool karan roop atindriy is paramanu ka astitv pratyakshamoolak anuman ke dvara utpann hota hai. roop adi gunavishisht mrittika adi sthool bhootoan se tajjatiy any ghatadi dravy ki utpatti dekhakar, isi drishtant ke adhar par atindriy paramanu bhi siddh kiya jata hai. ghatadi dravy ke jo roop, ras adi vishesh gun utpann hote haian, unake mool karan paramanu mean bhi ve gun avashy vidyaman rahate haian. upadan (samavayi) karan mean vidyaman vishesh gun hi kary dravy mean tajjatiy vishesh gun ke janak hote haian. atev lal dhage se bane hue vastr lal hi hote haian. niyam hai ki karanagat gun karyagat gun ke janak hote haian- ‘karanaguna: karyagunanarabhate’. avadhey hai ki yah niyam vishesh gun mean lagoo hota hai, samany gun mean nahian. atev paramanuoan ki dvitvasankhya (samany gun) se dvyanuk mean jo pariman utpann hota hai, usake, sankhya ke vijatiy gun hone par bhi koee kshati nahian hai.

yahaan arambhavad ki sthapana se naiyyayik ko satkaryavad ke prati asahamati ka pradarshan bhi abhipret hai. isi bat ko samajhane ke lie sootrakar ne vyakt se vyakt ki utpatti ki bat kahi hai. trigunatmika prakriti (avyakt) ko is jagat ke mool karan ke roop mean svikar karana naiyyayikoan ko isht nahian hai. jayantabhatt ne apani nyayamanjari mean kaha hai ki uparyukt sootr mean vyakt pad se kapil muni ke svikrit avyakt karan ka nishedh karake paramanuoan mean sharir adi kary ki karanata kahi gayi hai. ‘vyaktaditi kapilabhyupagatatrigunatmakavyaktaroopakarananishedhen paramanoonaan shariradau karye karanatvamah’. phalat: asatkaryavad bhi arambhavad ka namantar hai. vah isase bhinn nahian hai.

yahaan prakriya yah hai ki do paramanuoan ke sanyog se sabase pahale jo dravy utpann hota hai usaka nam dyanuk hai. isaka pratyuksh nahian hota hai. vah anu pariman ka hota hai. tin dyanukoan ke sanyog se jo dravy utpann hota ha, usaka nam trasarenu ya tryanuk hai. sabase pahale isi mean sthoolatv ya mahatpariman utpann hota hai, at: isaka pratyaksh hota haian pratyaksh ke prati mahatpariman karan hota hai aur mahatpariman ki utpatti mean tin karan kahe gaye haian-

1. dravy ke upadan karan mean vidyaman bahutv sankhya,
2. mahatpariman aur
3. prachay visheshajn (shithil sanyog vishesh). dyanuk ke karan mean in tinoan mean se ek bhi vidyaman nahian he. kintu trasarenu ke samavayi (upadan) karan mean bahutv sankhya vartaman hai. at: usaka pratyaksh hota hai. bahutv sankhya ke karan yahaan sthoolatv ya mahatpariman utpann hota hai. manusmriti mean is trasarenu ka lakshan kiya gaya hai, jo nyayadarshan ke anukool hai-

jalantaragate bhanau yatsookshman drishyate raj:
prathaman tatpramananaan trasarenuan prachakshate 118/132.

yahaan avadhey hai ki dyagukoan ke sanyog se kisi dravy ki utpatti manane par usaka pratyaksh nahian ho payega. kyoanki vahaan mahatpariman ya sthoolatv ka abhav rahega. mahatpariman pratyaksh ke prati karan hota hai. uparyukt mahatpariman ke karanoan mean se ek bhi yahaan nahian hai. at: tin dyanukoan se trasarenu ki utpatti mani jati he, jahaan bahutv sankhya mahatpariman ka janak hoti hai. phalat: is trasarenu ki utpatti dyanuk se aur dyanuk ki utpatti paramanu se hoti hai. paramanu ki siddhi hetu naiyyayik ka kahana hai ki savayav dravy ke avayav vibhag ka ant kahian manana hoga, jahaan vah mana jaega vahian paramanu hai. anyatha parvat aur sarshap mean tuly parimanata ho jaegi, jo anubhav viruddh hai.

savayav dravy ke avayav paramparaoan ka vibhag karate-karate aise kisi chhote aansh mean us vibhag ka ant hota hai, jisaka koee aansh nahian hota. vahi ati sookshm aansh paramanu hai. parvat adi ke avayav tatha usake avayav adi parampara ka vibhag hone par ant mean jahaan usaka vishram hota hai, un paramanuoan ki sankhya adhik hone par, vah avayavi kramash: mahath, mahattar aur mahattm hota hai. aur jisaki (avayavi ki) avayav-parampara ke vibhag ke samay paramanaan ki sankhya kam hoti hai, vah laghu, laghutar evan laghutam yathakram hota hai. is tarah pariman ke taratamy se chhota-b da avayavi upapann hota hai. is avayav- vibhag ka yadi kahian ant nahian ho to jaise parvat ke avayav vibhag ka ant nahian hai vaise sarshap (sarasoan) ke avayav vibhag ka bhi ant nahian hoga. aisi paristhiti mean sarshap tatha parvat donoan hi anant avayavavishisht hone se donoan ki taphalay parimanata manane mean koee badha nahian hogi. kintu yah anubhav viruddh hai, at: avayav parampara ka vishram paramanu mean manana avashyak hai.

nyayadarshan ke chatur adhyay mean ‘sanyogopapatteshch’ tatha ‘anavasthakaritvad navasthanupapatteshchapratishedh:’ 4/2/24-25. sootroan ke dvara uparyukt abhipray ki sampushti hoti hai. yahaan kaha gaya hai ki paramanu ke avayav manane par, usaka avayav pun: usaka avayav adi anant avayav-parampara ki siddhi roop apatti hogi, jo anavastha kahalati hai. anavastha dosh mean prayojak hone se paramanu ka avayav siddh nahian hota hai. chooanki yah anavastha bijaankur ki tarah pramanik nahian hai at: n to many hai aur n utpann hi hota hai. yah bhi nahian kaha ja sakata hai ki jany dravy ki avayav-parampara ke charam vibhag ke bad kuchh avashisht hi nahian rahata hai. at: paramanu ki satta siddh nahian hoti hai. kyoanki vibhag ke lie vibhag ke adhar kabhi nasht nahian hote haian. nirashray vibhag to alik ho jaega. at: jin do mean vibhag hota hai, un donoan ki satta avashy hoti hai. nyayabhashyakar ne spasht kaha hai ki vibhag se vibhajyaman dravyoan ki hani nahian hoti hai- ‘vibhagasy vibhajyamanahanirnopapadyate’ (4/2/25.)

avayavi ki siddhi mean yuktiyaan

paramanu ki siddhi ki prakriya hi avayavi dravy ki siddhi karati hai. avayavi ka vyutpattilabhy arth hota hai savayav padarthan isake tin prakar kahe gaye haian-

1. adyavayavi yatha dvyanuk
2. antaravayavi yatha trasarenu, chaturanuk, kapalika tatha kapal adi
3. antyavayavi yatha ghat, pat adi.

bauddh darshanik ko chho dakar pray: sabhi darshanik avayavi ko svikar karate haian. at: bauddh darshanik ke samaksh avayavi ko upapann karane ke lie naiyyayikoan ne saphal prayas kiya hai. bauddhoan ka kahana hai ki paramanuoan ke samooh se hi kisi padarth ki sthoolata ya mahatpariman upapann ho jaega, avayavi manane ki avashyakata kya hai ! paramanu ke apratyaksh hone par bhi usake samooh mean pratyakshata a jaegi jaise ek bal ke pratyaksh nahian hone par bhi usake samooh ka pratyaksh hota hai. padarth mean ekatv buddhi ki upapatti hetu bhi avayavi manana avashyak nahian hai. jaise dhan ke dher mean ekatv buddhi hoti hai usi tarah yahaan bhi vah buddhi ho jaegi . isake uttar mean naiyyayikoan ne kaha hai ki bal ka drishtant yahaan nahian sanghatit hota hai, kyoanki door se ek bal ke pratyaksh nahian hone par bhi nikat mean usaka pratyaksh hota hai aur paramanu to doorasth ho ya nikatasth sarvatr vah atindriy hi hai. at: isake samooh ka bhi pratyaksh nahian hoga. yahi karan hai ki tin dvyanukoan se trasarenu ki utpatti kahi gayi hai chhah paramanuoan se nahian. nyayasootrakar ne spasht kaha hai ki avayavi ke nahian manane par kisi bhi pratyaksh yogy padarth ka pratyaksh nahian hoga- 'sarvagrahanamavayavyasiddhai:' (2/1/35) doosari bat yah hai ki dharana aur akarshan avayavi mean hi utpann hote haian. anyatha kisi kashth khand ya ghat adi ke ek desh ke dharan aur akarshan hone par usake samuday ka dharan aur akarshan nahian hoga. paramanu svaroop jo aansh dharit ya akrisht hoga usi aansh ka dharan aur akarshan hoga sampoorn ka nahian. kyoanki aanshi ya avayavi padarth svikrit nahian hai. isalie paramanupuanj se bhinn ukt prakriya ke dvara paramanuoan se hi gathit avayavi dravy avashy many hai. ‘dharanakarshanopapatteshch’ 2/1/36. nyayasootr ka yahi tatpary hai.

eeshvarasiddhi

aisa pratit hota hai ki nyayasootrakar ke samaksh eeshvar vivechy vishay nahian tha apitu upasy ke roop mean vah prasiddh tha. eeshvar ke astitv mean kisi ko sandeh nahian thaan at ev sootrakar ne is par apana mantavy prastut nahian kiya hai. anyatha rrishi ki drishti se isaka ojhal hona asanbhav hai. pravadukoan ke mat ke prasang mean jo eeshvar ke vishay mean tin sootr upalabdh hote haian, ve to nirakaraniy matoan ke madhy vidyaman hai. atev unaka mahattv adhik nahian mana ja sakata. usaka ashay to kuchh bhinn hi pratit hota hai. varttik evan tatpary tika mean yahaan matabhed hai. ek keval eeshvarakaranatavad ko poorvapaksh ke roop mean leta hai to apar eeshvar mean abhinn nimitt upadan karanatavad ko poorvapaksh roop mean svikar karata hai. yah matabhed pramanit karata hai ki sampraday mean eeshvaravad prachalit nahian tha. kintu poorvapakshi ke roop mean bauddh, mimaansak evan any darshanikoan ke kh da hone par achary udayan ne unake mukhavidhan hetu ek vishal prakaran granth bhi prastut kiya, vyakhyamukhen isaka upapadan to kiya hi. vahi prakaran granth hai nyayakusumaanjali, jisaki vyakhya evan upavyakhyaean is vartaman shatabdi mean bhi likhi ja rahi haian. sabase pahale eeshvar ke vishay mean bhashyakar ke samaksh bauddh adi ki or se samasya ayi hogi. at: inhoanne isaka samadhan kiya hai.

nyayabhashyakar ne buddhi adi atm-vishesh gunoan se yukt atm-vishesh ko eeshvar kaha hai vah adharm, mithyajnan tatha pramad adi jiv sulabh gunoan se rahit hai, at: jiv se bhinn hai. sath hi jnan (samyagjnan, vivekajnan tatha nityajnan) (dharmaroop pravritti, klesharahit pravritti) tatha samadhiroop sampatti se yukt hai vah, jo any atma mean sarvatha asambhav hai. dharm tatha samadhi ke phalaroop anima adi ashtavidh aishvary eeshvar mean sada vidyaman rahate haian. at: sansari tatha mukt donoan prakar ke jiv se bhinn eeshvar apane prakar ka ek svayan vahi hai. yah eeshvar kisi bhi prakar ke karm ka anushthan kiye bina keval sankalp se sab kuchh karata rahata hai. eeshvar ka sankalpajany yah dharm pratyek jiv mean samavet dharmadharm roop adrisht ko aur prithivi adi mahabhootoan ko srishti ke lie pravritt karata hai. yadyapi karm ke abhav mean dharm ka astitv eeshvar mean sanbhav nahian hai tathapi sankalpatmak antarik karm karate rahane ke karan nity dharm ka ashray vah mana gaya hai. eeshvar ka svabhav bhi sankalpatmak hai tatha unake svakrit karm (sankalp) ka phal sansar ke nirman mean tatparata hai. sankalp matr se vah sansar ki rachana karata hai.

eeshvar ham logoan ka apt bhi hai. atev usake vachanasamooh ved vishvasaniy haian. jaise pita putr ke lie apt hota hai isi tarah eeshvar bhi sabhi praniyoan ke lie apt hai. bhashyakar ne yahaan jiv tatha eeshvar ke sambandh ke bich keval aptata ke vishay mean hi pita-putr ka drishtant mana hai. yah nahian samajhana chahiye ki jaise putr ka utpadak pita hota hai ya pita ka aansh putr hota hai is tarah jiv ka utpadak eeshvar hai ya eeshvar ka aansh hai jiv. bhashyakar ne apane vaktavy ke upasanhar mean kaha hai ki buddhi adi gunoan ke ashray hone se atma hi eeshvar hai. yadi eeshvar atmaliang buddhi adi se rahit hota to vah hanirupakhy ho jata. usaka vidhyatmak varnan sanbhav nahian hota. phalat: buddhi adi atm vishesh gunoan se yukt atmavishesharoop sagun eeshvar siddh hota hai.

achary udyotakar ne isaka sanyuktik pallavan kiya hai. inaki drishti mean eeshvar is sansar ka nimitt karan tatha adrisht ka adhishthata hai. nyayadarshan ka arambhavad prasiddh hai, jahaan charoan mahabhootoan ke paramanusamooh ko paramparaya sansar ka samavayi (upadan) karan kaha gaya hai. karmoan ki sahayata se eeshvar paramanuoan ke dvara sabhi karyoan ko utpann karata hai. atev vah nimitt karan hai. jis jiv ke jis karm ka vipak kal ata hai, us jiv ko us karm ke anusar vah is sansar mean phal deta hai- yahi hai eeshvar ka anugrah. eeshvar ka aishvary nity hai, vah dharm ka (poorvakrit karm ka) phal nahian hai. eeshvar ki sankhya, pariman, prithaktv, sanyog, vibhag aur buddhi – ye chhah gun nity vidyaman rahate haian. isamean aklisht tatha avyahat ichchha bhi hai. yah shariri nahian hai.

paramanuoan mean jo kriya dekhi jati hai vah pravritti ke pahale buddhiman karta se adhishthit hai. buddhiman ke adhishthan ke bina achetan mean kriya nahian hoti hai. badhee ke adhishthan ke bina kulhadi lak di ko nahian kat pati hai. at: achetan paramanuoan mean kriya dekhakar anuman hota hai ki vah kisi chetan se adhishthit hai. ham log us kriya ka adhishthata nahian ho sakate haian. kyoanki adhishthata ko adhishthey ka pratyaksh jnan avashyak hai. paramanuoan mean mahattv ke abhav rahane se manav indriyoan se usaka pratyaksh sanbhav nahian hai. at: atindriy paramanuoan ka pratyaksh karane vala, ham logoan se bhinn, buddhiman eeshvar paramanuoan ki kriya ka adhishthata siddh hota hai. dharm aur adharm buddhiman karan se adhishthit hokar jiv ko sukh evan du:kh ka upabhog karate haian. chooanki dharm aur adharm karan hai aur karan kisi chetan se adhishthit hokar hi kary kar sakata hai. at: usaka adhishthata eeshvar mana gaya hai aur jiv usaka ashray hota hai.

tatparyachary vachaspati mishr ne ved ke kartaroop mean bhi eeshvar ki siddhi ki hai. inaka kahana hai ki ved purush vishesh arthat eeshvar ka pranit hai. is sansar ka nirmata parameshvar param karunamay tatha sarvajn hai. ishtalabh tatha anishtanivritti ke upayoan ke vishay mean ajn tatha vividh du:kh roop dahan mean niyat roop se jalate hue jivoan ki du:kh se virati ke lie eeshvar avashy upay karata hai. kyoanki vah jivoan ka pita hai. jivoan ke srashta tatha krit karmoan ke anusar phalabhog karanevala rangeshvar ke lie yah asanbhav tha ki vah in jivoan ke kalyan hetu hitaprapti tatha ahitanivritti ka upadesh nahian deta. ved us eeshvar ke vidhi-nishedhatmak upadesh vakyoan ka samooh hi to he. varn aur ashram ke dharm tatha isake adhar adi ki vyavastha karane vala eeshvarapranit ved praman hai, apt vaky hone se jaise mantr evan ayurved praman he. arthat jaise chikitsa shastr mean nirdisht aushadhi ke sevan se rogamukti tatha mantr ki sadhana se ishtasiddhi dekhi jati hai, isi tarah vedopadisht acharan se bhi shubhi phal pakar vyakti use praman manata hai. yahi karan hai ki chirakal se rrishi, muni adi mahajanoan ke dvara vah parigrihit hai. chooanki eeshvar sarvajn hai, atev usake vachan samooh roop ved mean bhram tatha pramad adi ki guanjaish nahian hai. achary udayan ke samaksh do pramukh poorvapakshiyoan ki ar se akraman hua tha atev inhoanne poorvavarti apane acharyoan ki manyataoan ka pallavan karake ath hetuoan se eeshvar ko siddh karane ka saphal prayas kiya hai. 'nyayakusumaanjali' ke pancham stavak mean kary, ayojan, dhrit, pad, pratyay, shruti, vaky aur sankhyavishesh roop ath eeshvar sadhak hetuoan ka ullekh hua hai-

karyayojanadhrityade: padath pratyayat: shrute:.
vakyath sankhyavisheshachch sadhyo vishvavidavyay:॥ 5/1॥

aur inaki do prakaroan se vyakhya huee hai. pahali vyakhya se bauddhoan ke dvara kiye gaye akshepoan ka parihar hua hai aur doosari vyakhya mimaansakoan ke akshepoan ka samadhan karata hai. achary udayan ke in athoan eeshvar sadhak hetu udyotakarachary tatha vachaspati ke dvara nirdisht uparyukt tin hetuoan ka hi pallavan hai. at: sansar ka kartritv, adrisht ka adhishthatritv aur ved ka nirmatritv hetuoan se eeshvar avashy siddh hota hai.

tika tippani

1. REDIRECT saancha:tippanisoochi

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panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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sanbandhit lekh

shrutiyaan

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