भर्तृहरि (वैयाकरण)

chitr:Disamb2.jpg bhartrihari

ek bahuvikalpi shabd hai any arthoan ke lie dekhean:- bhartrihari

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bhartrihari sanskrit ke vyakaranashastr ke ek mahanh ganbhir manishi ke roop mean prasiddh haian. unaka vidvatsanmat kal hai eesavi paanchavian sadi. vyakaranashastr ka uddeshy keval shabd hai aur chaturth arthath aantim purusharth moksh to door raha, dharm, arth aur kam namak tin laukik purusharthoan se bhi unaka koee sanbandh nahian ho sakata, aisi bhraant kalpana bhartrihari ke kal mean vidvanoan mean bhi zor pak dane lagi thi. isase bhartrihari ko bahut du:kh hua, jise unhoanne 'vakyapadiy' ke dvitiy kaand ke aant mean katipay shlokoan mean vyakt kiya hai. us bhraant kalpana ko hatakar bhartrihari ne vyakaranashastr ki parampara aur pratishtha ko badhaya. inako vakyapadiyakar se abhinn manane mean koee anupapatti nahian pratit hoti, parantu inaka koee any granth abhi tak upalabdh nahian hua hai. vakyapadiy vyakaran vishayak granth hone par bhi prasiddh darshanik granth hai. advait siddhant hi isaka upajivy hai, isamean sandeh nahian hai. kisi-kisi achary ka mat hai ki bhartrihari ke 'shabdabrahmavad' ka hi avalamban karake achary mandanamishr ne brahmasiddhi namak granth ka nirman kiya tha. is par vachaspatimishr ki 'brahmatattvasamiksha' namak tika hai.

parichay

aantarang aur bahirang pramanoan se adhunik vidvanh itana hi nirnay kar sake haian ki bhartrihari eesavi paanchavian sadi mean hue. unaka janm, mata, pita, guru, adhyayan, nivas adi vishay mean kuchh bhi praman abhi tak nahian mila hai. ek dant katha ke anusar bhartrihari ko apani vidvata ke bare mean b da ghamand tha. ek samay vidvanoan ki sabha mean kisi pandit ne patanjali ke mahabhashy jaisa doosara shreshth granth hai hi nahian, aisa kaha. yah sunakar bhartrihari kruddh hote hue bole- 'bhamadrishtava gat: svargamakritarth: patanjali' (mujh jaise vyakaran ke vidvanh ko n dekhane se patanjali apana nishphal jivan chho dakar hi svarg padhara).

granth tatha kianvadantiyaan

bhartrihari ne anek bar bauddh dharm ko svikar kiya aur bar-bar phir se vah brahman ho gaye, is prakar ki akhyayika bhi parampara mean prasiddh hai. isi karan bhartrihari ke lie kabhi-kabhi 'prachchhann bauddh' athava 'bahy' visheshan lagaya jata hai. lekin is vishay mean nirnayak praman abhi tak upalabdh nahian hai. vakyapadiy granth ke tin kaand aur mahabhashy tika 'dipika' mean do granth bhartrihari ke nam se prasiddh hai. usake vakyapadiy par upalabdh vistrit vivaran roop svopajn tika bhi usi ki mani jati hai. svopajn tika ka kuchh aansh hi aj upalabdh hai. panini sootr vivaran roop bhagavritti, paniniy vyakaran sootroan mean udaharan prastut karane vala ramacharit kavy (arthath bhattikavy) tatha shatakatray (nitishatak, shrriangarashatak aur vairagy shatak)- in granthoan ke karta bhi yahi bhartrihari haian, aisa parampara mean mana jata hai. lekin adhunik vidvanoan ki manyata yah nahian hai.

mahopadhyay upadhi

prachin vanamay mean 'mahopadhyay' is atyadaradarshak upadhi ke sath unaka ullekh bahut sthanoan par milata hai. sanbhavat: yah upadhi unako kisi raja ne ya pandit samaj ne di hogi. barahavian sadi ke jain vyakaran pandit vardhaman ne ganarajamahodadhi mean bhartrihari ko vakyapadiy aur prakirnak in do granthoan ka karta tatha mahabhashyatripadi ka vyakhyata bataya hai. is ullekh se bhartrihari ne mahabhashy ke tin padoan par tika likhi hogi. 'prakirnak' namak svatantr granth likha hoga, aisa samajha ja sakata hai. sanbhavat: aj upalabdh dipika tika hi vah mahabhashy tika hogi aur vakyapadiy ka tritiy kaand hi 'prakirnak' nam se nirdisht hoga, kyoanki is tisare kaand mean jati, dravy, sankhya ityadi anekanek vishayoan ka anek prakaranoan mean vivechan kiya gaya hai. sanbhavat: vardhaman ne pahale donoan kaandoan ko hi vakyapadiy nam se nirdisht kiya hoga. is prakar vakyapadiy ke tin kaand aur mahabhashy tika 'dipika', usaka aanshamatr- sat ahnik hi vartaman mean upalabdh aur prakashit haian, in donoan granthoan ke lekhak vaiyakaran bhartrihari haian tatha vakyapadiy ki svopajn tika ka karta bhi vahi bhartrihari hai, aisi vidvanoan ki manyata hai.

mat-matantar

sampoorn mahabhashy ki pradip namak tika ka lekhak kaiyat, gyarahavian sadi mean hua. usane tika ke prarambh mean 'bhartrihari ke dvara baandhe hue setu se mere jaisa pangu bhi mahabhashy roopi prachand sagar mean samarth ho saka', aisa kahate hue bhartrihari ke prati atyant adar prakat kiya hai. yah praman bhi mahabhashy dipika ka karta prasiddh vaiyakaran bhartrihari hi hua hoga, is mat ka samarthan karata hai. lekin mahabhashy dipika aur vakyapadiy ki svopajn tika ka karta prasiddh vaiyakaran bhartrihari hi tha, is mat mean sandeh kiya ja sakata hai. in do granthoan mean se dipika tika pahale sat ahnikoan par hi upalabdh hai. is dipika ka bahut sthanoan par trutit, ashuddh, adi-aant rahit ek hi hastalikhit roop aj upalabdh hai. mahabhashy ka goodh ashay bahut sthanoan par usamean spasht kiya gaya hai. vyakaran ke shabdasiddhi roop arthath prakriyatmak aur arth vivechanatmak vibhag ka bhi usamean bahut vistrit vivechan milata hai. mahabhashy ki ekamev prachin tatha vistrit tika hone se dipika avashy hi mahattv rakhati hai. lekin jabaki vakyapadiy karikaoan ki shaili prasadagunayukt hai, dipika tika atyant klisht aur anek sthanoan par ativ aprastut vishay ka vistrit vivaran dene vali lagati hai.

shaili

dipika aur svopajn tika in donoan ke vishay bhinn hote hue bhi unaki vishay vivechan ki shaili ek jaisi hai. yadyapi dipika ka paniniy tantr aur sootroan se vishesh sambandh hai aur svopajn tika ka vishesh sambandh arth prakriya se aur tark, mimaansa, vedant ityadi any darshanoan se hai, tathapi kee sthanoan par jab vivechan ki dhara mean saman vishay ate haian, tab donoan ki samanata spasht roop se dikhaee deti hai. aisa bhi ho sakata hai ki mahabhashy dipika aur vakyapadiy ki svopajn tika, donoan tikaean bhartrihari ke kisi shishy-prashishy ne likhakar usake nam par prasiddh ki hoan. prachin kal ke kee lekhakoan ki aisi pravritti dikhaee deti hai ki ve guru ya any kisi vyakti ke prati vishesh adar ke karan ya granth ko pratishtha dilane ke hetu se hi, svayan likhit granth ko adaraniy v vikhyat vidvanoan ke nam par prasiddh karate the. yadyapi mahabhashy ki dipika tika tatha vakyapadiy ki sovopajn tika ka karta bhartrihari hi tha ya nahian, isake bare mean sandeh ho sakata hai, tathapi vakyapadiy ke tinoan kaand bhartrihari ne hi rache haian, isake bare mean koee sandeh nahian pratit hota.

vicharadhara

vakyapadiy mean prakat huee bhartrihari ki vicharadhara sankuchit ya vishisht sampradayik nahian lagati. usane jaise vaidik parampara ka, vaise hi bauddh, jain adi sampradayoan ka bhi gahara adhyayan kiya tha. in sampradayoan ke vishesh vicharoan ka adarapoorvak ullekh apane granthoan mean bahut sthanoan par kiya hai. bhinn-bhinn sampradayoan ke adhyayan se hi buddhi ka vivek-samarthy badhata hai, 'prajna vivek lubhate bhinnairagamadarshanai:' aisa vishvas usane spasht roop se vyakt kiya hai. usaki sarvamat-sangrahak vritti ki. lekin kabhi-kabhi bhartrihari dvara bauddh mat ka sangrah aur samarthan hone ke karan, bhartrihari ne bauddh dharm ko svikar kiya, aisa lokabhram phailaya gaya hoga. lekin mukhyat: bhartrihari ke granth mean vedoan aur smritiyoan ke prati dridh nishtha vyakt ki gee hai tatha mimaansadi vaidik shastroan ke siddhaantoan ka agrahapoorvak samarthan kiya gaya hai. anek ullekhoan aur drishtantoan se yah sanket milata hai ki bhartrihari vaidik advait mat ka hi pooraskarta tha, bauddh mat ka anuyayi bilkul nahian tha.

karikaean

bhartrihari ke vakyapadiy ki karikaoan ka ullekh vaidik aur avaidik, bauddh, jain adi sampradayoan ke vidvanoan-granthakaroan ne apane-apane matoan ke samarthan ke lie aur kee sthanoan par usake matoan ke khandan ke lie bhi kiya hai. vaidik, bauddh, jain ityadi n keval bhinn apitu atyant viruddh mat vale vidvanh lekhakoan ne, jisaka ullekh anek bar kiya hai, aisa vyakaranashastrajn granthakar bhartrihari se any nahian hoga. badarayan ka brahmasootr aur shrimadbhagavadagita, donoan ka jo sanbandh pratit hota hai, vahian sanbandh paninisootr aur vakyapadiy ka hai. brahmasootr mean pratipadit keval shuddh tatv jnan ka samany manushy ke dainandin bhashik vyavahar ke sath sanbandh jo dane ka yashasvi prayatn shrimadbhagavadagita mean kiya gaya hai. vaise hi paniniy sootroan ke vidhanoan ka vyavaharik bhasha ke sath sanbandh jo dane ka kam vakyapadiy granth ne prabhavi dhang se kiya hai. isi karan bhashashastriyoan ko, vakyapadiy mean pratipadit anek siddhaant, paninisootroan ki apeksha subodh aur dainandin bhashik vyavahar ke lie upayukt maloom hote haian. phalat: vakyapadiy ki karikaoan ka ullekh sab prakar ke vanmay mean mukhy roop se kiya gaya hai.

vakyapadiy granth

vakyapadiy vyakaranashastr ka granth hai, phir bhi usamean shabdasiddhi ka prakriyatmak atyalp roop se milata hai. paniniy vyakaran ki tatvik bhoomika ko ujagar karana anek siddhaantoan ka vyavaharik tatha shastriy drishtaantoan se samarthan karana is granth ka mukhy uddeshy hai. yah sakshath akaragranth nahian hai. athava akaragranth ka tikagranth bhi nahian hai, phir bhi vyakaranashastr ka ek atyant mahattvapoorn prakaran granth hai.

vakyapadiy ke tin kaand arthath vibhag haian. pahale kaand mean 155 karikaean haian. is kaand ka 'agamasamuchchay' nam svopajn tika mean diya gaya hai. parampara mean yah kaand brahmakaand nam se prasiddh hai. yadyapi ye donoan nam is kaand mean pratipadit vishay ke anuroop maloom hote haian, tathapi 'agamasamuchchay' nam adhik uchit hai, kyoanki usamean vayakaranagamh se sanbandhit anek siddhaantoan ki charcha ki gee hai. prarambh mean advait vedaant ka siddhaant jo brahm hai, usaka varnan, vedoan ka mahattv, un vedoan ke mukhy aang, vyakaran ki mahima, vyakaranashastr ki samany rachana paddhati, arth bodhak shabd ka nityatv, nity shabd aur dhvaniroop shabd ka vyangy vyanjak bhav-ye vishay anek laukik drishtaantoan ki sahayata se siddh kiye ge haian.

kary ke prakar

mahabhashyakar patanjali ne shabd nity aur kary do prakar ka kaha hai. parantu in do prakar ke shabdoan ka svaroop aur paraspar sanbandh spasht roop se bataya nahian. shabd ke do prakar manane par anek akshepoan ki bhi sanbhavana hai. vakyapadiy ke is pratham kaand mean isaka vivechan aur akshepoan ka nirakaran kiya gaya hai. isalie yah kaand paniniy vyakaran shastr mean atyant mahattvapoorn samajha gaya hai. pahali kee karikaoan mean bhartrihari ne shabd nivartavad prastut kiya hai. isi ko agale tikakaroan ne 'shabdadvaitavad' nam diya hai. kee karikaoan mean shabdatatv se hi sab arth roop jagath bhasaman hota hai, aisa siddhaant bataya hai, to agali ek karika mean 'yah sab vishv ka vistar shabd ka hi parinam hai', aisa vedabhyasiyoan ka mat raha hai. 'vivart' aur 'parinam' donoan shabdoan ko bhartrihari ne saman arth mean liya hai, parantu parishkrit shastriy drishti se in donoan shabdoan ka arth bhinn hai. 'vivart' ka arth shram, abhas hai, to 'panini' shabd ka arth hai vikar, parivartan. shukti ka rajarajat roop mean dikhana bhram, abhas hai, lekin doodh se dahi, sone se abhooshan ityadi parinam arthath vikar hote haian. aisa unake arth mean farq hai. bhartrihari advait mat samarthak tatha vivartavad ka manane vala tha. jis shabd mean yah sara jagath utpann hua hai, aisa abhas hota hai, us shabd ko vah shabdatatv athava shabdabrahm kahata hai. sara vishv shabdatatv ka hi vivart hai. is siddhaant ka samarthan usane vakyapadiy ke pratham kaand mean 118 se 131 tak ki chaudah karikaoan mean kiya hai.

shabdapraman

yah samoocha vishv shabdatatv par keval bhasaman arthath vivart hi hai, aisa bhartrihari ka kathan hai. phir bhi keval kathan se koee bhi siddhaant siddh aur svikary nahian ho sakata. kis prabhav ke adhar par vah kathan bhartrihari ne kiya hai. apaurushey ved hi is kathan ka adhar hai, aisa usaka kahana hai.

praman sangharsh

pratyaksh, anuman aur shabd, ye tin praman arthath saty jnan ke sadhan haian. pray: sabhi prachin bharatiy darshanikoan ne ye tinoan praman mane haian. jis vishay mean tinoan pramanoan ka sanvad hai, us vishay mean nirnay lena saral bat hai, jaise ki 'agni thadank ko nasht karati hai', 'soory charachar srishti hai', 'saty mean sara vishv pratishthit sthir hai', ityadi. parantu jis vishay ke bare mean pramanoan mean virodh utpann hata hai, usake bare mean kaun-sa praman sabal aur kaun-sa durbal hai, yah samasya b di hi kathin hai. aise vishay mean bhartrihari ka kathan is prakar hai- pratyaksh aur anuman, ye do praman vyavaharik vyakt vishayoan ke bare mean kuchh sima tak zaroor nirnayak hoange, arthath svikary bhi hoange, parantu atyant sookshm paramarthik vishayoan mean in pramanoan ko bilkul sthan nahian dena chahie. un sookshm vishayoan ka nirnay keval apaurushey ved roop shabd praman se hi sanbhav hai.

pratyaksh praman

pratyaksh praman se keval sthool aur vartamanakalin padarth ka hi jnan hota hai. sookshm, bhootakalin, bhavishyakalin aur doorasth vastuoan ke bare mean vah praman poornataya nirupayogi hai. samooche vishv ka mool karan kya hai? vishv ka aur usake karan ka saty svaroop kya hai. is vishay mean tatha dharm, adharm, pap, puny, paralok, sadh shabd aur asadhu shabd, apabhransh adi paroksh vishayoan mean vah praman sarvatha durbal hai. yah sare prachin shastrakaroan ki nirvivad manyata hai. isalie bhartrihari ne pratyaksh ka samarthan ya nirakaran kuchh bhi nahian kiya hai. sirf ek do sthanoan par usane usaka ullekh kiya hai. anuman praman bhi pratyakshavalanbi hi hai. is karan se sarvatha apratyaksh, atyant sookshm aur jis vishay ka pratyaksh ke sath door se bhi sanbandh nahian ho sakata, aise vishay mean anuman praman se nirnay lena anarthakari hoga. aisa siddhaant bhartrihari ne spasht roop se bataya hai. atyant sookshm vishay ke bare mean anuman aur shruti in donoan ka virodh ho to kis praman se nirnay liya jae. is vishay vaidik siddhaant aur bhartrihari ka siddhaant bilkul ek hi hai. aise vishay mean anuman ko sthan dene mean b da dhokha hai. yah to anuman ka kshetr hi nahian hai. is vishay mean tarkikoan ka hi apas mean jhag da shuroo ho jayega. ek tarkik ek hetu ke adhar par ek nirnay dega to doosara doosare hetu ke adhar par viparit nirnay dega. anuman ke is bahumukhi ravanavatar ki usane k di alochana ki hai. is vishay ka pratipadan karane vali usaki bahut prasiddh karikaean anek granthoan mean uddhrit ki gee haian.

arsh pratyaksh

samany manushy ko dharm, adharm, pap, puny ityadi sookshm (pratyakshanuman se ajney) vishayoan ka jnan aptoan ke vachan se hi prapt hota hai. parantu jnani tapasvi rrishiyoan ko vah jnan pratyaksh praman se hi prapt hota hai. vishesh dharmanushthan, tapashcharya athava vishesh abhyas se unako koee ek vishesh shakti prapt hoti hai aur is vishesh shakti se prapt yah dharm, adharm, pap, puny adi ka jnan sarvatha abadhy pratyaksh samajhana uchit hai. itana hi nahian, tapasvi jnani rrishiyoan par adig shraddha rakhane vale samany janoan ko bhi unaka vachan pratyaksh saman hota hai. is karan anuman athava tark ki mand vayulahari se vah sthir dridh pratyaksh svalparoop se bhi vichalit nahian ho sakata. ratn parikshakoan ka pariksha jnan jis tarah vishesh abhyas athava poorvajanm ke sanskaroan ke karan pratyaksh svaroop hi, atev abadhy hota hai, usi tarah rrishi-muniyoan ka ary pratyaksh hota hai. is tarah se anek drishtaantoan dvara bhartrihari ne arshapratyaksh ki siddhi ki hai.

shabdanityatv

sootrakar panini ne shabd ke svaroop ke bare mean koee ullekh tak nahian kiya hai. vartikakar katyayan ne is vishay ka sirf ullekh aur vah bhi anishchayak roop mean kiya hai. mahabhashyakar patanjali ne shabd, arth aur un donoan ka sanbandh tinoan nity hai, aisa vyakaranashastr ka dridh siddhaant anek sthanoan par ni:sandigdh roop se bataya hai. parantu us siddhaant par ane vale akshepoan ka samadhan aur us siddhaant ka pramanapoorvak samarthan sanskrit vyakaranashastr mean pahale bhartrihari ne hi kiya aur vah siddhaant dridh roop se sthapit kiya.

bhartrihari ne vakyapadiy mean 'nitya: shabdath sanbandha:' aisa poorv ni:sandigdh ullekh aur usaka samarthan drishtaantoan se aur tark se kiya hai. dhvaniroop shabd utpann hota hai aur us dhvaniroop shabd se abhivyakt jo arthabodhak shabd hai, use nity hi manana p dega, kyoanki vah vakta aur shrota donoan ki buddhi mean pahale se hi hota hai. vah shabd unaki buddhi mean pahale se n ho to vakta usake abhivyanjak dhvaniroop shabd ka uchcharan nahian karega aur shrota ko arth bodh bhi kabhi nahian hoga. bhasha mean pahale shabd hote hi haian. unake uchcharan yani vishisht dhvani se abhivyakti vakta karata hai. is prakar vaktaoan aur shrotaoan ke buddhisth shabdoan ki pravahanityata manana zaroori hai. pravah roop nityata se hi rrigved mean prayukt agni shabd aj bhi ham prayukt kar sakate haian. 'vahi yah agni shabd hai' aisi pratyabhijna shabd ke nityatv ke bina nahian ho sakati. is sansar mean prani jaise anadi kal se hai, us tarah shabd bhi anadi kal se hai. aisi shabdoan ki vyavastha nityata athava pravahanityata bhartrihari ne vyakaranashastr mean sarvapratham batalaee hai.

dhvani roop shabd utpann hone vala tatha nasht hone vala hai. usake bare mean 'shabd' shabd ka prayog aupacharik, gaun hi samajha jana chahie. arthabodhak buddhisth shabd hi vyakaran shastr ka uddisht hai. usake bare mean hi 'shabd' shabd ka vyavahar mukhy roop se hota hai. vah arthabodhak shabd anadi aur bhavaroop hone se nity hi siddh hota hai, kyoanki anadi bhavapadarth tark ke siddhaantanusar nity hota hai. is tarah shabd ki abhivyanjak aur abhivyangy roop-dvividhata, anadita aur pravahanityata ka bhartrihari ne samarthan kiya hai. dhvani roop shabd se abhivyakt hone vala arth bodhak, buddhisth shabd sansar mean sarvajanik hai hi. un donoan ka sanbandh abhivyanjak aur abhivyangy ka hai. abhivyangy arthabodh shabd ke lie vyakaranashastr mean 'sphot' shabd roodh hai. ham ghat, pat ityadi padarth aankhoan se dekhate haian. prakash n ho to vah padarth ham kabhi nahian dekh sakeange. prakash sirf chhatapatadi padarthoan ko prakashit yani abhivyakt hi karata hai. utpann kabhi nahian kar sakata. jis tarah kamare mean pahale se vidyaman ghatapatadi padarthoan ko prakashit karana matr prakash ka kary hai, usi tarah abhivyanjak dhvani ka itana hi kam hai ki shrotaoan ki buddhi mean pahale se hi vidyaman sphot roop shabd ko vah vyakt kare, n ki utpann kare.

shabd shakti

prakash jaise svayan prakashit hokar any padarthoan ko prakashit karata hai, vaise hi shabd bhi svayan prakashit hokar arth ka jnan kara deta hai. is tarah shabd ki shakti do prakar ki hoti hai- svayan prakash aur any prakash. brahmadvaitavadi vedaant siddhaant ke anusar sansar ki pratyek vastu mean jo 'satv' sadansh bhasaman hota hai, jaise- ghat hai, pat hai ityadi. vah sandesh sare sansar ke adhishthanaroop brahmakari hai, n ki vastu ka hai, kyoanki ghatapatadi vastuean vastav roop mean hai hi nahian. isi tarah sabhi jnan mean chahe vah pratyaksh ho ya anuman ho ya shabd ho, shabd ka sanbandh avashy hai. aisa koee jnan nahian hai, jisamean shabd ka sanbandh n ho. aisa shabd aur jnan ka nity sanbandh usane pratipadit kiya hai. jaise yogasootrakar patanjali shabd, arth aur jnan in tinoan ka itaretaradhyasaroop tadatmy batate haian, usi prakar shabd aur jnan paraspar ekaroop hone se arthath un donoan ka tadatmy hone se jnan roop shabd hi brahmaroop hai aur us shabd brahm ke dridh abhyas se koee bhi manav moksh prapt kar sakata hai. vyakaranashastr hi shabdabrahm ke abhyas ka ek matr saral subodh upay hone se moksh ka sidha marg hai, aisa bhartrihari ka kahana hai.

keval shabdasiddhi hi vyakaranashastr ka prayojan hai, aisa mane jane se bhartrihari se pahale ke vyakaranashasatr ka kshetr ativ sankuchit sa ho gaya tha. un sankoch ko hatakar bhartrihari ne vyakaran ka kshetr bahut vistrit kiya. dharm, arth, kam, moksh charoan purusharthoan ka, visheshat: moksh ka uttam, saral, sadhan vyakaranadarshan hai. yah siddhaant b de agrah se usane samarpit kiya hai. bhartrihari ne sphotaroop shabd ka svaroop jnanaroop, nity, akhand bataya hai. shabd se pratit hone vale arth ka svaroop mahabhashy ke anusar usane jatiroop aur vyaktitv do prakar ka mana hai. phir bhi pratyaksh praman se pratit arth se vah arth bhinn hai, chahe vah yogasootrakar patanjali ke kathan ke anusar vikalp roop ho ya keval buddh mean bhasaman arthath 'bauddh' hi ho. vyakaran mahabhashyakar patanjali ke kathan ke anusar vah arth nity hi hai. shabd aur nity arth in donoan ka sanbandh bhi nity hi hona chahie. is riti se 'nitya: shabdarth sanbandh':- yah vyakaranashastr ka siddhaant bhartrihari ne samarthit kiya hai.

sadh-asadhu shabd

paniniy vyakaran ke anusar jo shabd sadhu mane ge haian, vahi shabd shishtoan ke lie prayogarh evan puny janak haian. jo shabd panini ke vyakaran ke anusar sadhu nahian mane ge haian, ve shisht prayogarh evan puny janak nahian haian. phir bhi arth jnan to sadhu aur asadhu aise donoan prakar ke shabdoan se saman hi hota hai, aisa mahabhashy mean vachan hai. yah mahabhashy ka mat bhartrihari ne bhi svikrit aur samarthit kiya hai. kuchh prachin darshanik manate the ki asadhu shabd se arth bodh sakshath nahian hota hai, balki asadhu shabd sunane par tadarthak sadhu shabd ka smaran hota hai aur us smrit sadhu shabdoan se arth jnan hota hai. yah mat bhi bhartrihari ne vakyapadiy ke pahale kaand ke aant mean katipay karikaoan mean uddhrit kiya hai. sadhu shabd prayog se puny aur asadhu shabd prayog se pap hota hai. yah kalpana mahabhashy mean prathamat: sankshep mean prastut ki gee hai. bhartrihari ne ise apanate hue aisa apana mat prakat kiya hai ki panini adi rrishiyoan ne arsh pratyaksh se kaun sa shabd puny janak v kaun sa pap janak hai, yah jnan pahale prapt kiya aur yah vyakaran smriti taiyar ki. sharir ka rog roopi dosh jaise vaidyakashastr se aur buddhi ka sanbhramadi dosh adhyatmashastr se door hota hai. is shastr ke abhyas se jisaki vani shuddh ho gayi hai, vahi ved pratipadit aur sabhi jnan ka udgam hone vala brahm ka sakshatkar prapt kar sakata hai.

vakyapadiy ke dvitiy kaand mean vishesh roop se vaky aur vakyarth ka vishay prastut kiya gaya hai. usamean bhartrihari ne poorvamimaansashastr ke bahut siddhaantoan par vichar vimarsh kiya hai. us kaand mean kul karikaean 487 hai. aantim das karikaoan mean vyakaranashastr parampara ka utkarsh aur apakarsh kaise hua, yah sankshep mean kaha hai.

tritiy khand ki karikaean

tritiy khand mean qariban terah sau karikaean haian. usamean pad aur padarthoan ka vichar b de vistar se ajati, dravy, sankhya, gun, kriya, sadhan ityadi chaudah upaprakaranoan mean kiya gaya hai. un upaprakaranoan ko granthakar ne jatisamudesh, dravyasamudev ityadi nam die haian. in namoan ka matalab sanbhavat: yah hai ki jati, dravy adi vishayoan par jo vikar usane bhinn-bhinn darshan pranaliyoan mean dekhe, un sab vicharoan ka sangrah in upaprakaranoan mean kiya gaya hai. in sab vicharoan ki jo samiksha bhartrihari ne ki hai, usamean bhartrihari ke niji mat to vyakt hue haian hi, phir bhi mahabhashy ki vichar dhara ka vishesh prabhav sare vivaran par vishesh roop se dikhata hai. vakyapadiy ke tritiy kaand mean vyakaranashastranusari shabd siddhi prakriya ka bhi vimarsh ata hai, tathapi usamean bhi arth prakriyatmak vivaran hi mukhy hai.

'vakyapadiy' shabd ka arth hai 'vaky aur pad in donoan vishayoan ka vichar karane vala granth.' paanchavian sadi mean likhi gee panini sootravritti karika mean yah shabd siddh kiya gaya hai. isamean aisa tark kiya ja sakata hai ki yah granth kashikavrittikar ko vidit tha. lekin kashikavrittikar ko jo vakyapadiy vidit tha, usamean doosare aur tisare kaand hi mukhy the. pahala 'brahmakaand' athava 'agam samuchchay' kaand vastavik ke roop mean bad mean jo d diya gaya hoga, aisa bhi tark koee karega. yadyapi pratham kaand ka shabd siddhi roop prakriyatmak vyakaranashastr ke sath koee bhi sakshath sanbandh maloom nahian hota hai, phir bhi vyakaranashastr ki tatv pranali is pratham kaand mean di gee hai. ved kal se prachalit ati prachin shabdadvait athava shabd vivat sampraday ka usamean pratipadan aur samarthan hone se us prastavik kaand ko hi bad mean b da mahattv prapt hua. is vajah se vah kaand hi jyadatar adhyayanadhyapan pranali mean raha, usi par bahut tikaean, bhashaantar likhe ge aur anyany granthakaroan ne sthan-sthan par usamean se anek karikaean uddhrit kian.

vyakaranashastr ka atmasvaroop- vakyapadiy granth

vakyapadiy granth vyakaranashastr ka atmasvaroop hai, kyoanki keval isi granth mean vyakaranashastr ko vedaant shastr ke saman pratishtha prapt kara di hai. rrigved mantroan ke kal se jo shabd vivartavad aur shabdadvaitavad ki parampara atyant bij roop mean mantradi mean ullikhit thi, usaka punaruddhar aur samarthan bhartrihari ne vakyapadiy mean kiya hai. jaise rat ke samay asankhy taraganoan ki roshani hote hue bhi akela chandrama hi aandhera hatane mean samarth hota hai, usi tarah keval is granth se hi bhartrihari ki vishesh pratishtha n keval vyakaranashastr mean, balki samooche prachin bharatiy vanamay mean bhi sthir ho gayi. is granth mean bhartrihari ne jnan ke pramanoan ke sanbandh mean jo vimarsh kiya hai, sthan sthan par drishtaant die haian aur jo siddhaant prasthapit kie haian, unase yah spasht hota hai ki bhartrihari punarjanm, karmavishayak yajnadi karmakand, vedoan ki aur srishti ki anadita adi vishayoan mean vaidik siddhaantoan par bhi b di shraddha rakhane vala, unaka samarthak aur moksh ke bare mean advaitamat ko antim manane vala mahavaiyakaranik tha.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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sanbandhit lekh

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