शबर

shabar mimaansa darshan ke pramukh achary haian. inhoanne jaimini ke sootroan par brihat bhashy likha hai. kaha jata hai ki mimaansa sootroan par shabar-bhashy ke poorv bhi kuchh tikaean likhi gee thian, kintu is samay unamean se koee bhi tika upalabdh nahian hai.

parichay

shabar svami ke jivanavrint ke vishay mean koee pramanik janakari upalabdh nahian hai. kuchh log inhean eesa ki doosari sadi ka manate haian to kuchh log chauthi sadi ka. shabar svami ka vastavik nam 'adity dev' tha. yah kaha jata hai ki jainoan ke bhay se ve jangal mean bhag ge the aur vahaan vesh badal kar rahane lage the. vahian par inhoanne apana nam 'shabar' rakh liya. inaka bhashy 'shabar bhashy' ke nam se prasiddh hai. inake sthan ke sambandh mean koee nishchit mat nahian hai. pandit ganganath jha ke anusar inaka sthan uttar bharat mean kashmir ya takshashila mean raha hoga. shabar bhashy par mukhy tin mat ho jate haian. kumaril bhatt ki vyakhya ke adhar par 'bhatt mat' ki sthapana huee hai. prabhakar ki vyakhya ke adhar par 'prabhakar mat' ya 'gurumat' sthapit hua hai tatha murari mishr ki vyakhya par 'mishramat' sthapit hua hai.

darshanik siddhant

shabar ke darshanik siddhantoan ka sankshipt parichay nimnalikhit roop mean diya ja sakata hai-

atma

vedamantroan mean kaha gaya hai ki yajn karane vala yajaman yajn ke puny se svarg ko jata hai. yahaan par yah prashn uthaya jata hai ki yajn sharir se hota hai aur sharir yahian nasht ho jata hai. tab svarg kon jata hai? is prashn ke uttar mean kaha jata hai ki yah nirdesh sharir ke lie nahian hai, balki sharir dharan karane vali atma ke lie hai. yah atma sharir, indriy adi se bhinn hai. isaka anuman shvas-prashvas adi kriyaoan se kiya ja sakata hai. sath hi hamean apane sukh-du:kh ka hi anuman hota hai aur doosare ke sharir ke roop-rang adi ka jnan hota hai. isase yah spasht ho jata hai ki atma jo yajn ke puny se svarg jata hai, sharir se bhinn hai. isi prakar smriti ke adhar par bhi yah siddh kiya jata hai ki anubhavav ke pashchath smaran karane vala atma hai aur sharir adi se bhinn hai, kyoanki parivartanashil sharir se smaran ki vyakhya sambhav nahian hai. atma jnan, ichchha evan sanvedan adi ka adhar evan karta hai. pratyek vyakti apani atma ka sakshath jnan prapt karata hai. isi arth mean atma ko svayan vedy kaha jata hai. atma doosare ke dvara sakshath roop mean vedy nahian hai, kintu upanishad ki neti-neti prakriya ke dvara is atma ka jnan doosare ko bhi karaya ja sakata hai. apani atma ke sakshath jnan ke adhar par doosare ki atma ka anuman dvara jnan prapt ho sakata hai. atma nity evan avinashi hai. kintu isaka sambandh vinashi sharir, indriy, dharm evan adharm athava puny aur pap se ho jata hai.

eeshvar mimaansa darshan mean eeshvar ya paramatma ka niroopan nahian hai. shabar bhashy mean shabd tatha arth ke sambandh ke vichar ke prasang mean yah siddh karane ka prayas kiya hai ki shabd aur arth ke sambandh ka karta nahian hai, kyoanki is prakar ke karta ki kisi ko bhi janakari nahian hai. yadi karta hota to use bhulaya nahian ja sakata tha. is karta ko siddh karane ke lie anuman aur arthapatti adi praman bhi samarth nahian haian. at: shabd ke sambandh ke karta ke roop mean eeshvar ko siddh nahian kiya ja sakata. isi adhar par kumaril jagat ke karta ke roop mean bhi eeshvar ko nahian svikar karate. kyoanki jagat anadi hai, isaki srishti nahian huee hai aur isaka pralay bhi sanbhav nahian hai. at: srishtikarta ya pralayakarta ke roop mean bhi eeshvar ko siddh nahian kiya ja sakata. ved ki apaurusheyata se bhi yahi siddh hota hai ki ved ka karta koee nity sarvajn eeshvar nahian hai. ved nity evan anadi hai, at: apaurushey hai.

padarth

shabar bhashy mean padarthoan ka spasht niroopan nahian kiya gaya hai. padarth ke vargikaran mean keval dravy, gun, karm aur avayav ki charcha ki gee hai.

praman

pratyaksh, anuman, shabd, upaman, arthapatti aur abhav mean chh: praman shabar ko many haian.

pratyaksh

indriy ka vishay ke sambandh se utpann hone vala jnan pratyaksh hai. at: isamean dharm ka jnan sanbhav nahian hai. jo vastav mean pratyaksh hai, vah kabhi galat nahian ho sakata hai aur jo galat jnan hai, vah kabhi pratyaksh nahian ho sakata. at: bahy jagat ke sambandh mean hi pratyaksh praman hai.

anuman

shabar ke anusar vyapti sambandh par adharit vah jnan hai, jisamean ek pratyaksh vastu ke adhar par doosari paroksh vastu ka jnan prapt kiya jata hai. yah anuman do prakar ka hota hai. ek sakshath pratyaksh sambandh ke adhar par aur doosara samanyikrit pratyaksh ke adhar par. pahale ke udaharan ke roop mean dhoom ke dvara agni ke anuman ko rakha ja sakata hai, jahaan in donoan ka vyapti-sambandh pratyaksh ke dvara jnat hota hai. doosare ke udaharan ke roop mean ham chandrama ki gati ke anuman ko de sakate haian, jo usake sthan ke parivartan ke adhar par samanyikrit sambandh ke dvara prapt kiya jata hai.

shabd

shabar bhashy mean samany shabd-praman ki charcha nahian hai. shabd praman mean keval shastr ko liya gaya hai. shabar ke anusar shastr ya shabd praman vah hai, jisake dvara aparoksh dharm-adharm ka jnan hota hai. is prakar shabar bhashy mean shabd se vaidik shabd aur arth se dharm-adharm ka bodh hota hai. shabar shabd aur arth ke sambandh ko nity manate haian. inake anusar vividh vaky dharm janane ka ekamatr sadhan hai. bhashy mean shabar ne vistar ke sath shabd aur arth ke sambandh ka varnan kiya hai. shabd aksharoan ke samooh se bani huee ikaee hai. shabd ke arth ke vishay mean shabar ka mat hai ki shabd ke dvara samany (jati) ya samany visheshataoan ka bodh hota hai, kintu vyavahar mean in visheshataoan se yukt vyakti ka bhi bodh hota hai. shabdarth sambandh sanjna-sanjni sambandh hai.

upaman

shabar ne upaman praman ko sadrishy ke adhar par hone vala jnan mana hai, jaise nilagay mean gay ke sadrishy se gay mean nilagay ke sadrishy ka jnan upaman praman se hone vala jnan hai.

arthapatti

jahaan kisi shrut ya dusht vastu ki vyakhya doosare ko svikar kie bina sambhav n ho, vahaan doosare ki svikriti mean jis sahayak praman ki kalpana ki jae, use arthapatti kahate haian. jaise yah kaha jata hai ki jivit devadatt ghar mean nahian hai. yahaan devadatt ka ghar mean n rahana yah manane ke lie badhy karata hai ki devadatt ghar se bahar hai, kyoanki isako mane bina ukt kathan (devadatt jivit hai aur ghar mean nahian hai) ki vyakhya sambhav nahian hai.

abhav

abhav ke dvara anastitv ka jnan hota hai, jaise, yah nahian hai. jahaan ukt paanchoan praman kisi vastu ke astitv ko batalane mean saksham nahian hote, vahaan hamean us vastu ke abhav ya anastitv ka bodh hota hai aur jisake dvara yah bodh hota rahe use hi abhav kaha jata hai.

dharm

mimaansa darshan ka pradhan uddeshy dharm ki vyakhya karana hai. jaimini ne dharm ki paribhasha dete hue kaha hai 'chodanalakshanoarthoan dharm:' arthat chodana ke dvara lakshit arth dharm kahalata hai. 'chodana' ka arth hai kriya ka pravartak vachan arthath ved ka vidhi vaky. shabar ne dharm ki vyakhya vistar ke sath ki hai. isake anusar ved vakyoan ka mukhy tatpary vidhi ka pratipadan hi hai. at: jnan pratipadak vaky kriya ki prastuti ya nishadh karane ke karan paraspar ya kriyaparak haian. aise vaky arthavad vaky kahalate haian. is prakar yah kaha ja sakata hai ki kisi prayojan ya uddeshy se ved ke dvara vihit yag adi arth dharm kahalata hai. in arthoan ke vidhivath anushthan karane se purush ko svarg ki prapti hoti hai, jo samast du:khoan ko door karane vala ni:shreyas hai. ved vihit karm hi dharm hai. at: mimaansa mean in karmoan ki vishad vyakhya ki gee hai.

karm ke prakar

karm tin prakar ke haian-

1. kamyakarm - jo kisi kamana ke lie kiya jata hai, jaise- svarg ki kamana se kiya jane vala yajn karm.
2. pratishiddh karm - ye ve karm haian, jinhean n karane ke lie kaha jata hai, arthat jinake karane se anarth utpann hota hai, jaise- kalajjabhakshan. 'kalajj' ka arth hai 'vish se bujhae ge, shastr se mare ge pashu ka maans'.
3. nityanaimitik karm - ye ve karm haian, jinaka anushthan avashyak hota hai, kintu jo kisi lakshy ya uddeshy ke lie nahian hote haian, jaise- sandhyavandan ityadi nity karm haian aur kisi avasar vishesh par kie jane vale shraddh adi karm naimittik karm haian.

ved ki apauroosheyata

yah siddhaant roop mean svikar kar liya gaya hai ki dharm ke jnan ke lie ved hi ekamatr pramanik evan vishvasaniy sadhan hai. nyay darshan eeshvar ko ved ka rachayita manata hai. mimaansa darshan ka kahana hai ki ved ki rachana karane vala koee purush (manav ya eeshvar) nahian hai. yadi isaka rachayita kisi purush ko mana jaye to rachayita k ajnani evan apoorn hone ke karan ved vakyoan mean truti aur dosh ko svikar karana p dega. yadi rachayita ko nity aur sarvajn evan poorn man liya jae to doosari kathinaiyaan upasthit hoti haian-

1. koee poorn purush, jise koee prayojan nahian, vedoan ki rachana kyoan karega.
2. is prakar ke nity sarvajn purush ke astitv mean kya praman hai. in prashnoan ka samuchit uttar sambhav nahian hai. isalie yahi manana nyayasangat hai ki ved kisi purush ki rachana nahian hai, balki apaurooshey hai. apaurooshey hone ke karan nity evan svayan paryapt haian. at: inamean truti ya dosh ka prashn hi nahian uthata. is apauroosheyatv ki siddhi ke lie shabar bhashy mean nimnalikhit tark diye ge haian-

• nity, sarvajn evan poorn eeshvar ki satta mean koee praman nahian hai. at: use ved ka rachayita nahian mana ja sakata.
• jaise any granthoan mean usake karta ka nam paya jata hai, vaise vedoan mean kisi karta ka nam nahian paya jata. katipay mantroan mean rrishiyoan ke nam paye jate haian, kintu ve un mantroan ke drashta haian karta nahian. at: ved apaurooshey haian.
• ved nity haian, at: apaurooshey haian.

maulik siddhaant

vedoan ki nityata ki sthapana mean mimaansa mean anek maulik siddhaant svikar kiye ge haian, jaise- 'shabd-nityata-vad' mimaansa mean yah sthapit kiya gaya hai ki shabd nity hai. yah uchcharit dhvaniyoan se bhinn hai. dhvaniyoan ke utpann aur vinisht hone se shabd utpann aur vinisht nahian hota. dhvaniyaan keval shabd ko abhivyakt karati haian. isi prakar arth aur shabdarth sambandh ki nityata ki sthapana ki gee hai. shabd ki nityata ki sthapana ke bad vaky ki nityata ki sthapana ki gee hai aur vaky samooh hone ke karan ved ki nityata sthapit hoti hai. is sambandh mean mimaansakoan ki sabase mahattvapoorn yukti yah hai ki shabd sada guru parampara se prapt hota hai. ved bhi guru parampara se hi prapt hai. at: inhean shruti kaha gaya hai. ved ki nityata ki sthapana ke prasang mean jagat ki anadita tatha mahapralay ke abhav ki bhi sthapana ki jati hai. at: ved ki apauroosheyata mean anek maulik siddhaantoan ka samavesh ho jata hai.

devata

vedoan mean anek devataoan, jaise- indr, varun, rudr, vishnu adi, ka varnan hai. ved vihit yag adi karm bhi dravy aur devata in do vastuoan se sadhy hote haian. dravy, dadhi, akshat, til adi padarth haian. mimaansa ke anusar devata shastr ke dvara vedy haian. devata ke vishay mean tin vikalp bataye ge haian-

1. arth devata
2. shabd vishisht arth devata
3. shabd devata

in tinoan vikalpoan ka shabar ne yukti dvara tisare vikalp ko siddhant mana hai. unaka kahana hai ki shabd ki upasthiti pratham hoti hai. at: pratham upasthit ko devata manana yuktisangat hai, jaise- 'indray svaha', 'agnaye svaha' adi mantroan mean 'indray' evan 'agney' ye chaturthant pad hi devata hai. arth ko ya shabd-vishisht arth ko devata manane valoan ko bhi shabd ki upasthiti svikar karani p degi. at: shabdamay devata manana adhik sangat pratit hota hai. mimaansa se any acharyoan ne devata ka vigrah bhi mana hai. kintu shabar ne devata-vigrahavad ka khandan kiya hai aur shabdamay devata ke siddhaant ki sthapana ki hai.

ved

ved ke svaroop aur vishay ke sambandh mean bhi mimaansa ka apana vishisht mat hai, jo shabar bhashy mean pratipadit hai. mimaansak ved se mantr aur brahman donoan ko lete haian. smritiyaan bhi ved ke anugaman karane ke karan praman roop mean svikrit haian. vishay ki drishti se ved ke paanch vibhag kiye ge haian, jinhean- vidhi, mantr, namadhey, nishadh tatha arthavad kaha jata hai. yoan to vedoan ka mukhy vishay dharm ka pratipadan hai aur dharm karm roop haian, jo keval vidhivakyoan ki sahayata karane ke karan dharm pratipadan mean sahayak siddh hote haian.

1. vidhi - 'svarg' ki kamana vala purush yajn kare, is prakar ke pravartana-garbhit vakyoan ko vidhi kaha jata hai. yah vidhi char prakar ki hoti hai-

• (k) utpatti vidhi - karm ke svaroop matr ko batalane vali vidhi hai.
• (kh) viniyogavidhi - vah vidhi hai jo aang tatha pradhan anushthanoan ke sambandh ko spasht karati hai.
• (g) adhikar vidhi - vah hai jo karm se utpann phal ke svamitv ka bodh karati hai.
• (gh) prayogavidhi - vah hai jo prayog ki shighrata ka bodh karati hai. in vidhiyoan ke nirdharan ke lie shruti, liang, vaky, prakaran, sthan tatha samakhya adi pramanoan ka upayog hota hai.
  

2. mantr - ved ke ve vaky mantr kahalate haian, jo kisi karm ka vidhan nahian karate, balki keval dridhoktiyoan ko abhivyakt karate haian.
3. namadhey - yajnoan ke nam tatha any namoan ka sanket karane vale shabdoan ko namadhey kaha jata hai.
4. nishedh - nishedh karane vale ya kisi kary ko n karane ka adesh dene vale vakyoan ko nishadh kahate haian.
5. arthavad - ve vaky haian, jo yajnoan ke phal adi ka niroopan karate haian tatha kisi padarth ke gunoan evan doshoan ka niroopan karate haian.

is prakar ved ke svaroop, ved vakyoan ke prakar, unake arth nirdharan ki prakriya, unamean virodh hone par usaka nirakaran adi mimaansa ka pramukh vishay hai, jisako shabar ne apane bhashy mean pratipadit kiya hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

vishv ke pramukh darshanik |lekhak: d aauktar raghunath giri |prakashak: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 684 |prishth sankhya: 592 |