ज्ञानमीमांसा
jnanamimaansa darshanashastr ki ek shakha hai. darshanashastr ka dhyey sath ke svaroop ko samajhana hai. sadiyoan se vicharak yah khoj karate rahe haian, parantu kisi nishchit nishkarsh se ab bhi utane hi door pratit hote haian, jitana pahale the. sadiyoan se sath ke vishay mean vivad hota raha hai.
vidvan
adhunik kal mean 'dekart' (1596-1650 ee.) ko dhyan aya ki prayatn ki asaphalata ka karan yah hai ki darshanik kuchh agrim kalpanaoan ko lekar chalate rahe haian. darshanashastr ko ganit ki nishchitata tabhi prapt ho sakati hai, jab yah kisi dharana ko, jo svat: siddh nahian, pramanit kie bina n manean. usane vyapak sandeh se aranbh kiya. usaki apani chetana use aisi vastu dikhaee di, jisake astitv mean sandeh hi nahian ho sakata. sandeh to apane ap chetana ka ek akar ya svaroop hai. is nianv par usane apane vichar mean, paramatma aur srishti ke astitv ko siddh kiya. dekart ki vivechan-vidhi nee thi, parantu poorvajoan ki tarah usaka anurag bhi tatvajnan mean hi tha.[1]
- 'jan l aauk' (1632-1704 ee.) ne apane liye naya marg chuna. sadiyoan se sath ke vishay mean vivad hota raha hai. pahale to yah janana avashyak hai ki hamare jnan ki pahuanch kahaan tak hai. isi se ye prashn bhi ju de the ki jnan kya hai aur kaise prapt hota hai. yoorop mahadvip ke darshanikoan ne darshan ko ganit ka pratiroop dena chaha tha, l aauk ne apana dhyan manovijnan ki or phera 'manav buddhi par nibandh' ki rachana ki. yah yugaantakari pustak siddh huee, ise 'anubhavavad' ka mooladhar samajha jata hai.
- 'jarj barkale' (1684-1753) ne l aauk ki alochana mean 'manavajnan' ke niyam likhakar 'anubhavavad' ko age badhaya, aur devid hyoom (1711-1776 ee.) ne 'manav prakriti' mean ise charam sima tak pahuancha diya.
- 'hyoom' ke vicharoan ka vishesh mahatv yah hai ki unhoanne kaant (1724-1804 ee.) ke 'alochanavad' ke liye marg khol diya. kaant ne 'jnanamimaansa' ko darshanashastr ka keandriy prashn bana diya. kiantu pashchim mean jnanamimaansa ko uchit pad prapt karane mean b di der lagi.
gautam ka nyayasootr
bharat mean kabhi isaki upeksha huee hi nahian. gautam ke nyayasootroan mean pahale sootr mean hi 16 vicharavishayoan ka varnan hua hai, jisake yatharth jnan se ni:shreyas ki prapti hoti hai. inamean pratham do vishay 'praman' aur 'pramey' haian. ye donoan jnanamimaansa aur jney tatv hi haian. yah ullekhaniy hai ki in donoan mean bhi pratham sthan 'praman' ko diya gaya hai.
jnanamimaansa mean pramukh prashn
'jnan', 'jnata' aur 'jney' ka sanbandh hai. dekart ne apane anubhav ke vishleshan se aranbh kiya, parantu manushy samajik prani hai, usaka anubhav shoony mean nahian vikasit hota. darshanashastr ka itihas vadavivad ki katha hai. pleto ne apana mat sanvadoan mean vyakt kiya. sanvad mean ek se adhik chetanaoan ka astitv svikar kiya jata hai. jnanamimaansa mean vivechan ka vishay vaiyaktik chetana nahian, apitu samajik chetana ban jati hai. jnan ka apana astitv to asandigdh hai, parantu isamean nimnalikhit svikritiyaan bhi nihit hoti[1] haian-
- jnan se bhinn jnata hai, jise jnan hota hai.
- jnan ek se adhik jnataoan ke sansarg ka phal hai.
- jnan ka vishay jnan se bhinn hai.
pratyek dharana saty hone ka dava karati hai. parantu mimaansa is dave ko uchit jaanch ke bina svikar nahian kar sakata. ham abhi in dharanaoan ki pariksha kareange, parantu pahale jnan ke svaroop par kuchh kahana avashyak hai.
jnan ka svaroop: sammati, vishvas aur jnan
jab ham kisi dharana ko sunate haian ya usaka chiantan karate haian to us sabandh mean hamari vritti is prakar ki hoti hai --
- ham use saty svikar karate haian.
- use asaty samajhakar asvikar karate haian.
- saty aur asaty mean nishchay n kar sakean, to svikriti asvikriti donoan ko viram mean rakhate haian. yah sandeh ki vritti hai.
- upanyas padhate hue ham apane apako kalpana ke jagath mean pate haian aur jo kuchh kaha jata hai, use ham us samay ke liye tathy man lete haian. yah 'kalpanik svikriti' hai.
jnan aur jnata
anubhavavad ke anusar, jnanasamagri ke do hi bhag haian- prabhav aur unake bianb. dravy ke liye inamean koee jnan nahian. hyoom ne kaha ki jis tarah bhautik padarth gunasamooh ke atirikt kuchh nahian, usi tarah anubhavi anubhavoan ke samooh ke atirikt kuchh nahian. in donoan samoohoan mean ek bhed hai- kul ke sabhi gun ek sath vidyaman hote haian, chetan ki chetanavasthaean ek doosare ke bad prakat hoti haian. chetana shreni ya pankti hai aur kisi pankti ko apane ap pankti hone ka bodh nahian ho sakata. hriday ki vyakhya mean smaran shakti ke liye koee sthan nahian; jaise viliyam jems ne kaha, "anubhavavad ko smriti maangani p dati hai." hyoom ko jnata jnanasamagri mean nahian mila; vah vahaan mil hi nahian sakata tha. anubhavavad ke liye prashn tha- anubhav kya batata hai? pichhe kaant ne poochha- anubhav banata kaise hai? anubhav anubhavi ki kriya ke bina ban hi nahian sakata.[1]
purushabahutv
manushy samajik prani hai; hamara sara jivan aur manushyoan ke sath vyatit hota hai. purushabahutv vyapak svikriti hai. mimaansa ke liye prashn yah hai ki is svikriti ki sthiti dridh vishvas ki sthiti hai ya jnan ki? is vishay mean svapn sandeh ka karan hai. svapn mean maian dekhata sunata pratit hota hooan; any manushyoan ke sath sansarg bhi hota pratit hota hai. kya jagaran aur svapn ka bhi svapn ki pratiti to nahian? ahanvad ke anusar sari satta bhari kalpana hi hai. hamara samajik jivan ahanvad ka khandan hai, parantu prashn to samajik jivan ke sanbandh mean hi hai. kya yah jivan vishvas matr hi to nahian? ahanvad ke viruddh koee aisa praman nahian jise akhandaniy kah sakean. jab ham aise sandeh se grast hote haian to, jaisa hyoom ne kaha hai, tho de samay ke bad ham apane apako thaka pate haian aur hamara dhyan vivash hokar duniya ki or phirata hai, jisamean bhautik padarth bhi haian aur chetan prani bhi. jab buddhi kam nahian karati, prakriti hamari sahayata karati hai.
pratibodh mimaansa
'anubhavavad' ke anusar sara jnan aant mean prabhavoan aur unake chitroan se banata hai. prabhav mean gunabodh aur vastuvad ka bhed kar sakate haian; chitr mean pratibianb aur pratyay ka bhed hota hai. pratyek jnaneandriy kisi vishesh gun ka charichay deti hai- aankh roop ka, kan shabd ka, nak gandh ka. in gunoan ke samanvay se vastujnan prapt hota hai. ise pratibodh ya pratyaksh bhi kahate haian. aise bodh mean jnan ka vishay jnata ke bahar hota hai; pratibianb aur pratyay aandar hote haian. yah bahar aur aandar ka bhed kalpana matr hai ya tathy hai, jnanamimaansa mean yah pramukh prashn raha hai. pratibodh ya pratyaksh jnan ne jitana dhyan akarshit kiya hai, utana jnanamimaansa mean kisi any prashn ne nahian kiya.
saankhy darshan ke anusar pratyaksh ke do pramukh chihn haian --
pratyaksh iandriy aur vishay ke sanpark ka parinam hota hai.
pratyaksh mean chitt vishay ke akar ko grahan kar leta hai.
isaka arth yah hai ki "pratyaksh jnan kalpanamatr nahian hota aur isamean kisi prakar ki bhraanti nahian hoti." yah to spasht hi hai ki hamare pas pratyaksh se adhik vishvast jnan nahian, parantu prashn yah hai ki vishayi aur vishay mean sidha sanpark ho bhi sakata hai ya nahian. yadi aisa sanpark hota hai, to bhraanti kaise pravisht ho jati hai? vishayi aur vishay mean kuchh aantar hota hai. is aantar ki dasha hamare bodh ko prabhavit karati hai. jangal ke vriksh door se hare nahian dikhate, kyoanki unake rang ke sath bich mean p dane vali vayu ka rang bhi mil jata hai. phir, hamari iandriy ki avastha bhi ek si nahian rahati, kan ka rogi padarthoan ko pila dekhata hai. kuchh vicharak kahate haian ki ham bahy padarthoan ko nahian dekhate, unake chitroan ko dekhate haian, in chitroan ke vishay mean nishchayapoorvak nahian kah sakate ki ye bahy padarthoan ke anuroop haian; yahaan bhraanti ki sanbhavana sada bani rahati hai.[1]
- vastavavad
'vastavavad' ke do roop haian- 'sakshatatmak vastavavad' aur 'pratibianbatmak vastavavad'. pahale roop mean bhraanti ka astitv samasya ban jata hai, doosare roop mean saty jnan ka samadhan nahian hota.
vijnanavad aandar aur bahar ke bhed ko samapt kar deta hai. jan l aauk ke vicharoan mean hi isaka bij vidyaman tha. usane kaha ki dravy ka pratyay aspasht hai. usane yah bhi kaha ki bhautik padarthoan ke pradhan gun to unamean vidyaman hote haian, parantu apradhan gun ve parinam haian jo pradhan gunoan ke aghat se hamare man mean vyakt hote haian. barkale ne kaha ki jo yuktiyaan apradhan gunoan ke vastugat astitv ke viruddh di jati haian, vahi pradhan gunoan ke viruddh di jati hai. bahar kuchh hai hi nahian, usake bodh ke spasht ya aspasht hone ka prashn pratyay ban gaya hai. iandriyadatt (roop, ras, gandh adi) bahy padarthoan ke gun nahian, n hi ye manasik avasthaean haian. ye jnata se bhinn, usake bahar haian aur unaka svatantr astitv hai. rassala ke anusar, 'iandriyagrahyoan' ke samooh vidyaman haian, inake kuchh aansh grihit ho jate haian. hamara paribodh saty jnan hai, parantu aanshik jnan.
jnan ki simaean
kaant ne apani vikhyat pustak 'shuddh buddhi ki samalochana' ko in shabdoan ke sath aranbh kiya-
'is bat mean to sandeh hi nahian ho sakata ki hamara sara jnan anubhav ke sath aranbh hota hai. kyoanki yah kaise sanbhav hai ki bodh shakti kuchh karane lage, sivay isake ki hamari iandriyoan ko prabhavit karanevale padarth ise yah kshamata dean. parantu yadyapi hamara sara jnan anubhav ke sath aranbh hota hai, isase yah nishkarsh nahian nikalata ki sara jnan anubhav ki hi den hai. kaant ne anubhav ki banavat mean buddhi ke bhagadan par bal diya. aisa karane par bhi, usane aranbh mean kaha ki hamara vichar prakatanoan ki duniya se pare nahian ja sakata. pichhe usane anushilak buddhi aur vyavaharik buddhi mean bhed kiya aur kaha ki anushilak buddhi jnan deti hai, parantu yah jnan prakatanoan ki duniya se pare hi satta hai.
niti ki maang
manushy sarabhoot roop mean naitik prani hai. niti ki maangean ye haian-
- manushy ke kartavy haian, isaliye usamean kartavyapalan ki kshamata hai; vah svadhin hai.
- manushy ka lakshy anant hai, isaki siddhi ke liye anantakal ki avashyakata hai. atma amar hai.
- niti ki maang yah hai ki sadachar aur sukh sanyukt hoan. aisa sanyog hamare vash mean nahian, paramatma hi aisa sanyog karane mean samarth hai; paramatma ka astitv hai.
para tatha apara
bharat mean 'para vidya' aur 'apara vidya' mean bhed kiya gaya hai aur donoan mean pratham ko ooancha pad diya hai. kuchh vicharak to apara vidya ko avidya hi kahate haian. pleto ne vishesh padarthoan ke bodh ko sammati ka pad diya, aur sammati ko vidya aur avidya ke madhy mean rakha. pratyek nirman saty hone ka dava karata hai. is dave ka arth kya hai? nirnay mean do pratyayoan ya vicharoan ke sanbandh ki bat kahi jati hai. yadi yah sanbandh un padarthoan mean bhi vidyaman hai, jo un vicharoan ke mool haian, to nirnay saty hai. saty ka yah samadhan 'anuroopatavad' kahalata hai. vijnanavad bahy jagath ko kalpana matr kahata hai, isake anusar satta mean chetanaoan aur chetan avasthaoan ke atirikt kuchh bhi nahian hai.[1]
vyavaharavad
yadi koee nirnay shesh jnan se sansakt ho sakata hai, to vah saty hai. yah 'avirodhavad' hai. adhunikavad kal mean amarika mean 'vyavaharavad' ka prasar hua hai. isake anusar, jo dharana vyavahar mean saphal siddh hoti hai, vah saty hai. saty koee sthayi vastu nahian, jise ham dekhate haian; yah banata hai. vastav mean yahaan do prashn haian- (1) saty ka svaroop kya hai? (2) kisi dharana ke saty hone ki kasauti kya hai? anuroopatavad pahale prashn ka uttar deta hai tatha avirodhavad aur vyavaharavad doosare prashn ka.
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tika tippani aur sandarbh
sanbandhit lekh
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varnamala kramanusar lekh khoj
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