प्रशस्तपाद

prashastapad vaisheshik darshan ke ek b de pravakta the. kanad ka racha hua vaisheshik sootr hi vaisheshik darshan ka many mool granth hai, par bahut hi samasatmak tatha klisht hone ke karan tatha vaisheshik sootr par sahi arth mean koee achchha-sa bhashy upalabdh n hone ke karan prashastapad ke 'padarth dharmasangrah' namak granth ko hi vaisheshik darshan mean mool granth jaisi manyata mili. bad mean padarth dharmasangrah par hi bahut achchhe aur mahattvapoorn tika granth rache ge. vyomashivachary ki 'vyomavati tika', udayanachary ki 'kiranavali', shridharachary ki 'nyayakandali' tatha shrivatsachary ki 'nyayalilavati' ityadi bahut si vyakhyaan padarth dharmasangrah par likhi geean. isase padarth dharmasangrah ka mahattv spasht hota hai.

bhashy ka mukhyarth

padarth dharmasangrah ka hi doosara nam 'prashastapadabhashy' hai. yadi 'bhashy' shabd ka mukhyarth liya jae to padarth dharmasangrah bhashy nahian hai, kyoanki kanad ke vaisheshik sootr mean jo sootroan ka tatha vishayoan ka kram hai, us kram se prashastapad ne vaisheshik darshan ko prastut nahian kiya hai.

'sootrarthovarnyate yatr vakyai: sootranusaribhi:. svapadani ch varnyante, bhashyan bhashyavido vidu:..'

bhashy ki is paribhasha par padarth dharmasangrah khara nahian utarata. vyomashiv, udayan adi bhashyakaroan ne soochit kiya hai ki padarth dharmasangrah sachche arth mean bhashy nahian hai, lekin yah granth 'sangrah' ka udaharan hai. sootrabhashyoan ke vichar ka sankalit roop mean pratipadan jis nibandh mean kiya jata hai, vah sangrah hai. isi arth mean padarth dharmasangrah sangrah granth hai.

kal matabhed

prastut padarth dharmasangrah ke lekhak prashastapad, frauvalnar ke anusar chhathi shatabdi ke uttarardh mean hue. kee vidvanoan ke anusar prashastapad ka samay adhik prachin hai. sherabatski ne yuktiyaan dete hue mat pradarshan kiya hai ki prashastapad bauddh darshanik vasubandhu ke samakalin the. unake mat mean vasubandhu ne jo vichar 'vaisheshik darshan' ke nam se uddhrit kie haian, ve prashastapad ke padarth dharmasangrah mean prakatit vicharoan se barabar milate haian. lekin raiandel ke anusar sherabatski ka yah kathan galat hai ki vah is vishvas par adharit hai ki kanad ke bad prashastapad tak vaisheshik darshan ka kuchh vikas hua hi nahian. agar sherabatski ka yah vishvas galat ho sakata hai to prashastapad se pahale bhi koee vaisheshik achary hue hoange, jinaka mat vasubandhu ke lekh mean prakat kiya gaya hai. sherabatski se badhate hue kee vidvanoan ne vichar prakat kiya hai ki prashastapad ka kal vasubandhu se bhi poorv hai.

pahale to sherabatski ka mat uparyullikhit mat ke bilkul viruddh tha. unhoanne yah siddh karane ka prayas kiya ki prashastapad vasubandhu tatha dinanag se uttarakalin the. dinanag ke darshan mean hetu ke tin roopoan ka tatha isase sanbandhit tin hetvabhasoan ka jo vivaran milata hai, usake samantar vivaran prashastapad ke padarth dharmasangrah mean milata hai. hetu ke trairoopy ka vichar anumanavichar ke itihas mean buniyadi parivartan lane vale vichar hai. is vichar ke pratham gaveshan ka shrey prashastapad ko milana chahie, ya dinanag jaise kisi bauddh achary ko. yah vivad ka mudda bhi is kalanirnay vishayak charcha mean ek prerak vichar bana hai. isalie yah bhi sambhav hai ki prashastapad ne hetu trairoopy ka vichar vasubandhu se liya ho. shayad prashastapad ko vasubandhu ka samakalin batane mean sherabatski ka yahi tatpary hai.

lekin bat ulti bhi ho sakati hai. vasubandhu aur prashastapad agar samakalin the, to prashastapad ka hetu trairoopy ka siddhaant vasubandhu ne svikrit kiya hoga, yah bhi sanbhav hai. yahaan yah dhyan dene yogy hai ki yadyapi hetu trairoopy ka vichar prashastapad tatha vasubandhu donoan ne prakat kiya hai, tathapi prashastapad ka hetu trairoopy ka vivaran dinanag ke vistrit vivaran mean jitana milata hai, utana vasubandhu ke ullekhatmak vivechan mean nahian. isalie prashastapad ke vasubandhu ka samakalin hone ki kam hi sambhavana hai. 'prashastapad' ke alava 'prashast' tatha 'prashastamati' nam bhi darshanik vanamay mean milate haian. 'mallavadin' namak jain darshanik ne kisi prashastapad namak vaisheshik darshanik ka tatha usake 'tika', 'vaky' tatha 'bhashy' ka ullekh kiya hai. shantarakshit ne anek bar 'prashastamati' namak darshanik ka ullekh kiya hai. kintu yah prashast ya prashastamati aur ek hi darshanik ke nam haian, ya alag alag darshanikoan ke, yah ek vivad ka vishay bana hua hai.

sootr tatha bhashy

prachin parampara ke anusar aisa mana jata hai ki jo sootr mean hai, vahi vritti me (bhashy mean) ya vartik mean hota hai. vrittikar ya vartikakar ka kuchh bhi apana naya yogadan nahian hota. sab sootr ka hi vivaranamatr hota hai. tadanusar yah kaha ja sakata hai ki prashastapad bhashy mean prashastapad ka apana yogadan kuchh bhi nahian hai. lekin sookshm drishti se agar is sootrabhashy parampara ki or dhyan dean, to maloom p dega ki yadyapi bhashy, vartik adi granthoan ke bahayaang se unaka vivaranatmak svaroop hi soochit hota hai, tathapi unake aantarang mean kee nee batean chhipi hoti haian, jo bharat mean hue vichar parivartan tatha vichar vikas ki or hamara dhyan akrisht karati haian. prashastapad bhi is niyam ka apavad nahian haian.

kanad ke sootr mean paya gaya hai ki samany aur vishesh mean koee spasht sima nahian khianchi gayi hai. jo ghatatv sab ghatoan mean ek hone ke karan samany hai, vahi ghatatv, kanad ke anusar, pat mean n hone ke karan vishesh bhi hai. isilie kanad ne samany tatha vishesh ko buddhayapekshajnanasapeksh mana. kanad ne antyavishesh ko apavadabhoot samajha, kyoanki antyavishesh sirf vishesh hai, samany nahian, tatha 'satta' ko bhi ham apavadabhoot samajh sakate haian, kyoanki 'satta sirf' samany hai, vishesh nahian. prashastapad ne samany aur vishesh mean sima rekha spasht karate hue antyavishesh ko hi vishesh mana, baki sab samany dharmoan ko samany. is tarah prashastapad bhashy mean 'vishesh' ek paribhashik shabd samajha gaya, jisamean pahale ka arth sankoch kiya gaya hai. aj vaisheshikoan ke 'vishesh' ko jis roop mean pahachanate haian, vah roop use pahale prashastapad ne hi diya.

gunoan ki sankhya

kanad ki tarah prashastapad ne bhi dravy, gun, karm, dharm, samany, vishesh tatha samavay, ye chh: padarth mane. 'abhavapadarth' nahian mana. kanad ne gunoan ki jo soochi di thi, usamean prashastapad ne sudhar kiya. kanad ne keval satrah gun batalae the. prashastapad ne atirikt sat gunoan ka nirdesh karate hue gunoan ki sankhya chaubis kar di. aj vaisheshik darshan mean sammat chaubis gun yahi haian. jin atirikt sat gunoan ka samavesh prashastapad ne gunoan ki soochi mean kiya, unaka nirdesh kanadasootr mean idhar udhar milata hai. lekin in sat gunoan ko gun ke roop mean kanad ne manyata di thi ya nahian, isake bare mean spasht sanket nahian milata. prashastapad ne in sat gunoan ko unaka samuchit sthan diya hai.

eeshvaravad

kanad ke sootroan mean ham dekhate haian ki eeshvar ka spasht nirdesh kahian nahian hai. prashastapad bhashy mean lakshaniy bat yah hai ki prashastapad ne eeshvaravad ko vaisheshik darshan mean spasht roop se sthan diya hai. prashastapad ke bad vaisheshik darshan ek eeshvaravadi darshan ban gaya. shayad kanad ke samane jo prashn tha, vah jagath ki srishti tatha sanhar kis tarah se, kis prakriya se hota hai?, yah nahian tha. is prashn ki charcha vaisheshikasootr mean kahian nahian milati. ham jis jagath mean paida hue, vah jagath hamare lie 'datt' hai. is jagath ki prakriyaean kis-kis tarike ki haian, is jagath ke ghatak kaun-kaun se haian, yah jagath kaise jana ja sakata hai, kis tarah se usaka tatvik vishleshan kiya ja sakata hai, ye sari batean kanad ke lie chianta ka vishay thian. shayad kanad ke anusar yah 'datt' jagath anadi aur anant tha. lekin prashastapad ne apane bhashy mean jagath ki srishti tatha sanhar ka prashn mahattvapoorn samajha aur vaisheshik darshan ke anukool srishti tatha sanhar ki prakriya kya ho sakati hai, isaka vivechan kiya. prashastapad ne mana ki srishti se pahale jagath ek alag-alag nity dravyoan ka samuday tha. usamean halachal nahian thi. tab atmaean bhi thian aur atmaoan ke poorv karm se aya hua adrisht bhi tha, par yah adrisht bhi j damoodh sa atmaoan ko chipaka hua tha. us adrisht se koee karm nahian utpann ho raha tha. eeshvar ki ichchha se hi in sab atmaoan ke adrisht karm ke lie prerit hue.

sanhar ke samay bhi, sansar se thake hue praniyoan ko vishraanti dene ke lie eeshvar ko jab sanhar ki ichchha hoti hai, tab in sab dharmadharmaroop adrishtoan ka kary sthagit karane vala, atma tatha anuoan ke sanyog se karm utpann karate hue sab dravyoan ka sharir tatha indriy ke karan dravyoan ka paramanu paryant vibhag karane vala bhi eeshvar hi hai. is prakar prashastapad ke anusar eeshvar jagath ka sirf nimitt karan hai, upadan karan nahian. eeshvar koee sarvatha nee chiz paida nahian karata. jo chizean nity svaroop mean haian, unamean gati paida karata hai, unhean ek doosari se jo date hue unaki nee rachana utpann karata hai. eeshvar jagath ka nirman tatha sanhar kis lie karata hai. prashastapad ke matanusar, eeshvar kuchh bhi apane labh ke lie nahian kar raha hai, balki praniyoan ko apane apane karmoan ke phal bhugatane k lie tatha kabhi-kabhi unhean vishraanti dene ke lie, eeshvar yah sab kar raha hai. is prakar srishti tatha sanhar ki prakriya ka varnan karate hue prashastapad ne eeshvaravad ko spasht svikriti di hai.

tatvajnan ka prasar

prashastapad ne kanad ke tatvajnan ko atibhautik disha mean age badhaya tatha sath-sath bhautik disha mean bhi age badhaya. bhautik dravy, jo adhikatar paramanuoan se nimitt mana jata hai, kis tarah sanyukt ya vibhakt hota hai, isaka vishad vivechan prashastapad bhashy mean paya jata hai. akash ke sivay sab bhautik dravy paramanuoan se bane haian. paramanu unaka sabase chhota ghatak hai. kanad ne sirf itana spasht kiya tha ki anu pariman sookshm hai, atindriy hai tatha mahatpariman pratyakshagrahy hai. lekin kin-kin chizoan ka anu pariman hai tatha kin chizoan ka mahatvaparinam hai, isaka vivechan pahale prashastapad bhashy mean milata hai. do paramanuoan se ek trayanuk banata hai. paramanu ki tarah dvayanuk bhi sookshm hai, anu pariman vala hai. vah hamari parthiv drishti se dikhaee nahian deta. tin dvayanukoan se ek trayanuk banata hai, jo mahath hai, jise ham dekh sakate haian arthath ghat ityadi padarthoan ke aantim drishy ghatak trayanuk haian, tatha aantim adrishy ghatak haian paramanu. is prakar paramanu adi ka pariman prashastapad ne nishchit kiya hai.

sankhyaoan ka mahattv tatha jnan

sankhya namak gun ke bare mean bhi kanad ki apeksha prashastapad ne vishesh vichar kiya hai. kanad ne apane vaisheshik darshan mean sankhya namak svatantr gun ki siddhi karate hue yah spasht kiya ki 'sankhya ko kisi any gun ya kisi any padarth ke roop mean samajhana sambhav nahian hai. prashastapad ne adhik vichar karate hue in sankhyaoan mean maulik sankhya kaun-si hai, aur kaun-si sankhyaean us maulik sankhya se nishpann ki jati hai, is prashn par bhi vichar kiya. unhoanne dikha diya ki 'ekatv' bhautik sankhya hai, tatha do se shuroo hone vali sab sankhyaean ekatvabuddhi par avalambit haian. 'ek' ka jnan hone ke lie 'do' ka jnan zaroori hai. 'do' ka jnan hone se pahale jo 'ek' 'ek' aisa jnan hota hai, use prashastapad ne 'apekshabuddhi' nam diya. isase dvitv, tritv adi sankhyaean hamari apekshabuddhi par avalambit haian, yah vichar spasht hua. vastut: isase any gun, jo vastugat haian, aur apani satta ke lie kisi any alag jnan ki apeksha nahian rakhate, in dvitv adi se bilkul bhinn siddh hote haian. dvitvadi dharm aropit dharm jaise maloom hote haian. lekin vaisheshik darshan mean in dvitv adi ka 'gunatv' tatha 'dravyagatatv' kyoan qayam rakha gaya, yah ek ajib si bat lagati hai. isaka karan yah maloom p data hai ki vaisheshik darshan ki j dean vastavavadi thian aur inhean ukha dane ki harek koshish ka pratikar karana vaisheshikoan ne apana kartavy samajha. is sangharsh mean bad mean vaisheshikoan ki dvitvadi sankhyaoan ke spashtikaran ke lie 'paryapti' namak vishesh sanbandh ki parikalpana karani p di.

shabdoan ki utpannata

shabdagun ki prashastapad ne jo charcha ki hai, vahaan shabd ham kis tarah sunate haian, isaki bhi tho de mean charcha ati hai. kanad sootr mean yah charcha nahian milati. shabd santan ki kalpana prastut karate hue prashastapad kahate haian ki jab ek pradesh mean sanyog tatha vibhag se shabd utpann hota hai, tab vah utpann shabd apane ap us pradesh ko chho dakar hamare shrotreandriy tak nahian ata hai aur n hamara shrotreandriy un tak jata hai. jis prakar jal mean patthar dalane par ek tarang uthati hai, aur tarang se doosari, doosari se tisari, tisari se charthi ityadi tarangoan ki ek santan utpann hoti hai, usi prakar ek shabd utpann hone se najadik ke pradesh mean doosara shabd, doosare se usake najadik ke pradesh mean tisara, is tarah shabdoan ki ek santan utpann hoti hai. us santan mean hi jo shabd hamare shrotreandriy ke pradesh mean utpann hota hai, vah hamean sunaee deta hai. shabd ki santan ki yah kalpana adhunik kalpana se milati hai. is prakar prashastapad ne kanad ke sootroan mean granthit vicharoan ko vishad karate-karate vicharoan ka vikas bhi kiya.

vaisheshik darshan mean yogadan

praman mimaansa ke kshetr mean bhi prashastapad ka vaisheshik darshan mean mahattvapoorn yogadan hai. kanad ne apane sootroan mean pratyaksh tatha anuman ke alava agam praman ka prithakh nirdash kiya tha. shabdadi pramanoan ka aantarbhav anuman mean hi karana chahie, yah vaisheshikoan ka vichar kanad ke sootroan mean kahian nahian dikhaee deta. lekin prashastapad ne, shayad bauddhoan ka vichar apanate hue, shabdadi any pramanoan ka spasht roop se anuman mean aantarbhav kiya. kanad ke sootroan mean anuman praman ki jo charcha milati hai, vah tho di aur prathamik hai. prashastapad mean anuman ki bahut hi vistrit tatha suvyavasthit charcha milati hai. yadyapi isake bare mean vivad hai ki anuman ka yah vichar prashastapad ne bauddh naiyayikoan se liya hai ya svayan svatantr roop se prastut kiya hai tathapi isamean koee sandeh nahian hai ki yah vichar vaisheshik tatha nyay darshan ke vikas ke lie sahayak siddh hua.

liangoan ka varnan

anuman mean jo liang ke tin roopoan ka varnan prashastapad ne kiya hai, jisake bare mean anuman kiya jata hai (anumey, jaise ki parvat), usase vah chihn (jaise ki dhoom) sanbaddh hona chahie (pahala roop). jisaka anuman kiya jata hai (jaise ki agni) vah jahaan-jahaan hai, (tadanvit, saman jatiy, jaise ki pakashala) vahaan-vahaan vah chihn hona chahie (doosara roop), tatha jisaka anuman kiya jata hai, vah jahaan-jahaan nahian hai) –tadabhav, asaman jatiy, jaise ki jalashay, vahaan-vahaan us chihn ka bhi niyamit roop se abhav hona chahie (tisara roop) liangi ke in tin roopoan yani tin avashyak dharmoan ko batakar prashastapad ne anuman vichar ko ek suvyavasthit roop diya. prashastapad ka dava hai ki liang ka yah trairoopy pahale kashyap ne yani kanad ne bataya. yadyapi kanad ke sootroan mean is prakar ka koee spasht sanket nahian milata, tathapi prashastapad ne kanad ka jo sootr 'aprasiddh.anapadesh: asanh sandigdhashch' uddhrit kiya hai, usase jnat hota hai ki hetu sadhy sanbandh ke bare mean kanad ke man mean ek vyavasthit rooparekha thi.

liang ke roop yani avashyak niyam tin hone se un niyamoan ke bhang se utpann hone vale 'aliang' ya 'anapadesh' (hetvabhas) bhi moolat: tin haian. yah vichar bhi prashastapad ne prastut kiya hai. yahaan prashastapad bhashy mean milane vala liang, anapadesh (hetvabhas) tatha nidarshanabhas ka vivaran dinanag namak bauddh naiyik ke nyayamukh adi granthoan mean milane vale vivaran se bahut hi milata hai. isalie yah sanbhav hai ki prashastapad ne dinanag ka anuman vichar apana liya tatha vaisheshik sootr mean milane vale anuman vichar ke moolasrot ko pak dakar usase dinanag ka vichar milakar vah vichar vaisheshikoan ki niji shabdavali mean prakat kiya. aj yahi zyadatar vidvanoan ka mat hai. lekin isake bare mean aj bhi charcha jari hai. isalie nirnayak roop se kuchh nahian kaha ja sakata.

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shodh

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sanbandhit lekh

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