अरबी दर्शन

arabi darshan arabi darshan ka vikas char manjiloan se hokar gujara hai: (1)yoonani granthoan ka sami tatha musalamanoan dvara kiya anuvad tatha vivechan, yah yug anuvadoan ka hai; (2)buddhiparak hetuvadi yug; (3)dharmaparak hetuvadi yug; aur in sabake aant mean, (4)shuddh darshanik yug. pratyek yug ka vivaran is prakar hai:

1. anuvad yug - jab araboan ka sam par adhikar ho gaya tab unhean un yoonani granthoan ke adhyayan ka avakash mila jinaka samiyoan dvara sami athava arabi bhasha mean anuvad ho chuka tha. prasiddh sami tikakar nimnilikhit haian:

(a) probas (5vian shatabdi ke aranbh mean) jinhean sabase pahala tikakar mana gaya hai. inhoanne arastu ke tarkik granthoan tatha paraphare ke 'isagag' ki vyakhya ki.
(kh) raisen ke nivasi sargiyas (mrityu 536)jinhoanne dharm, nitishastr, sthool-padarth-vijnan, chikitsa tatha darshan sanbandhi yoonani granthoan ka anuvad kiya.
(i) edisa ke nivasi yakob (660-708), yah muslim shasan ke pashchath‌ bhi yoonani dharmik tatha darshanik granthoan ka anuvad karane mean vyast rahe. visheshat: mansoor ke shasan mean musalamanoan ne bhi arabi bhasha mean un yoonanishastroan ka anuvad karana aranbh kiya jinaka mukhyat: sanbandh padarthavijnan tatha tark athava chikitsashastr se tha.

9vian shatabdi mean adhikatar chikitsa sanbandhi granthoan ke anuvad hue parantu darshanik granthoan ke anuvad bhi hote rahe. yahiya ibne vitriya ne aphalatoon ki 'tiyas' tatha arastoo ke 'pranigranth', 'manovijnan', 'sansar' ka arabi bhasha mean anuvad kiya. abdulla neema alahimaa ne arastoo ke 'abhasatmak' ka tatha 'phiziks' aur 'thiyal aauji' par jan phiyoyonas krit vyakhya ka anuvad kiya. kosta ibne looqa (835) ne arastoo ki 'phiziks' par sikandariya ke apharodiyas tatha filoponas likhit vyakhya ka anuvad kiya. is samay ke sarvottam anuvadak aboozaid husen ibne, unake putr isahaq bin husen (910) aur unake bhatije huvaish ibnul hasan the. ye sab log vaijnanik tatha darshanik granthoan ka anuvad karane mean vyast the.

10vi shatabdi mean bhi yoonani granthoan ke anuvad ka kam gatishil raha. is samay ke prasiddh anuvadak aboo bishr matta (970), aboo zakariya yahiya ibne alagantiqi (974), aboo ali eesa ibne isahak ibne joora (1008), abulakhair al hasan ibnul khanmar (janm 942) adi haian. sankshep mean, musalamanoan ne grik shastroan ka sami athava arabi bhasha mean adhyayan kiya athava svayan in granthoan ka arabi mean anuvad kiya. yoonani vicharadhara aur darshanik drishti samiyoan dvara sikandariya tatha aantiok se poorab ki or edisa, nisibis, harran tatha gaandeshapur mean vikasaman huee thi aur musalaman jab vijetadhikar se vahaan pahuanche tab unhoanne, jo kuchh yoonani darshan tatha shastrajnan upalabdh tha, usako grahan kiya aur dhire dhire bhijh bhijh samasyaoan ke prabhav se darshanik chiantan ka aranbh hua.

2. motazela arthath‌ buddhiparak hetuvad yug - islam mean sabase pratham vicharavimarsh paramarthik svachchhandata ka tha. basara mean, jo us samay vidyabhyas tatha paandity ka ek vishisht keandr tha, ek din us yug ke mahanh‌ vidvanh‌ imam hasan basari ek masjid mean vidyadan kar rahe the ki unase kisi ne poochha ki vah vyakti (umayaya shasakoan ki or sanket tha), jo ghor aparadh kare, muslim hai athava nastik. imam hasan basari koee uttar dene ko hi the ki unaka ek shishy vasil bin ata bol utha ki aisa vyakti n muslim hai aur n islam ke viruddh hai. yah kahakar vah masjid ke ek doosare bhag mean ja baitha aur apane vichar ki vyakhya karane laga jisapar guru ne logoan ko bataya ki shishy ne 'hamean chho d diya hai' (etazi la anna). is vaky par is vicharashakha ki sthapana huee.

chooanki umarayya shasak ghor pap kar rahe the aur apane apako yah kahakar ki ham kuchh nahian karate, sab kuchh khuda karata hai, nirdosh batate the, isase svachchhandata ka prashn islam mean b de veg se utha. hetuvadiyoan ne is prashn tatha isi prashn ki sannikat shakhaoan ka vishesh anusandhan kiya.

abul huzail ki mrityu navian shatabdi ke madhy huee. inhoanne ek or manushy ko svachchhandata pradan ki or doosari or khuda ko bhi sarvashakti (tatha gun) sanpann siddh kiya. manushy ki svechchha to isi bat se siddh hai ki sab dharm kuchh vidhinishedh batate haian, jo bina svachchhandata ke sanbhav nahian. doosari dalil hai ki pratyek dharm svarg ko prapy tatha narak ko tjajy batate haian jisase pramanit hai ki munashy ko svechchha prapt hai. tisari dalil hai ki manushy ki svachchhandata khuda ke sarvashaktiman aur sarvagunasanpann hone mean kisi prakar se badhak nahian haian.

khuda aur usake gunoan mean visheshan-visheshy-bhav nahian hai balki samaroopatv hai. udaharanarth,khuda sarvajn hai; to isaka arth yah hai ki vah jnanasvaroop hai. jnan athava shakti athava any gun usase bhinn nahian haian. vah sarvagunasanpann hai, parantu khuda ki apeksha yah anekanek gunoan ka sanbandh gun tatha guni jaisa nahian ho sakata, kyoanki khuda sarvavyapi hai aur usase koee vastu, gun ya visheshan bahar nahian hai. isake atirikt daivi gunoan ka sadharan arth nahian liya ja sakata tatha unhean manushyaropit nahian kah sakate. at: eeshvarechchha manushik svachchhandata ke viruddh nahian haian eeshvarechchha to srishti ke lie sanket matr hai. isaka kianchith‌ yah arth nahian hai ki sansar athava manushy sarvash: eeshvaradhin hai. charitranirman ke lie manushik svatantrata hi avashyak hai parantu jivanoddhar ke prati eeshvarapratyadesh nissandeh upayogi hai.

al najzam (mrityu 845) abul huzail ke shishy the, emapidakliz tatha anaksagoras ki vicharadhara se prabhavit. inake matanusar khuda koee ashubh karm nahian kar sakata. vah vahi karata hai jo usake das tatha bhaktoan ke lie atyant shubh hai. khuda ke sanbandh mean 'ichchha' shabd ko vishesh arth mean lena avashyak hai. is sanbandh mean is shabd se koee kami athava avashyakata pradarshit nahian hoti, balki 'ichchha' khuda ke sarvakartritv ka hi ek paryay hai. srishti ki kriya adikal mean sanpoornataya samapt ho chuki hai aur ab kalanusar any padarth, vriksh tatha pashu athava manushy adi utpann hote rahate haian.

najzam drishy anu ki satta n manakar drishy padarthoan ko ek aprakritik gunasamooh khyal karate haian. sab dravy padarth daivagatik gunasamooh hone ke karan bhootatmak nahian haian parantu anatmyata pradhan vishay he.

zahiz ke kathananusar yadyapi vishay prakritishil hai tathapi eeshvariy prabhav se koee bhi vihin nahian hai.

muammar ka kathan hai ki khuda sattasvaroop hone ke karan gunavihin hai. usako nirakar samajhana hi uchit hai. usako gunavishisht samajhane se viparit dharmatv ka akshep isalie ata hai ki viparit gun bhi usase kisi prakar bahirgat nahian samajhe ja sakate.

3. ashariya arthath‌ dharmaparak hetuvadi yug- navian shatabdi mean buddhiparak hetuvadiyoan ke viruddh kee vicharadharaean utpann hueean. inhian mean ek ashari chalan hai jisake sanchalak alashari (872-934 ee.) haian, jinaki vicharadhara dhire-dhire sab islami deshoan mean shastravath‌ samajhi gee. inhoanne mandabuddhi satyadharmanuyayiyoan ki sakar upasana ka virodhi hote hue bhi ek or to khuda ko sanpoorn aishvary pradan kiya aur doosari or upasana ki svachchhandata (jo usake manushyatv ka sarvottam adhar hai) sthapit ki. unake kathananusar prakriti ka bina khuda ke prabhav ke svat: samarthy nahian hai. samanyat: manushy bhi sarvatha khuda par hi ashrit hai. parantu aisa hote hue bhi yah sarvatha svachchhand hai.

dharmajnan ka mool vishay khuda chooanki paroksh hai at: purusharth ki prapti ke lie kuran athava koee any eeshvariy pratyadesh manushy jati ke lie anivary hai.

4. darshanik yug - aboo yakoob bin isahak alakiandi (mri. 875) ko arab hone se sarvottam arab darshanik mana gaya hai. ye darshanik hone ke atirikt atyant suyogy vyakti aur anyany kalaoan mean bhi siddhahast the. yoonani darshanikoan ke mahatvapoorn granthoan ke tikakar ke roop mean atyant prasiddh haian. inhoanne ya to svayan arabi bhasha mean yoonani granthoan ke anuvad kie haian athava apani adhyakshata mean aur logoan se anuvad karae haian, phir inhean svayan sanshodhit kiya hai. arastoo ke dharmatatv ka arabi anuvad unhian ki adhyakshata mean taiyar hua tha. kiandi ne any dharmoan ka tulanatmak adhyayan kiya tha aur is adhyayan ke anusar unaka vishvas tha ki sab dharm ek paramarthik satta ko svikar karate haian jo srishti ka mool karan hai aur sab dharmajnataoan ne usi ko poojy tatha mananiy bataya hai.

srishtikarta hone ke karan allah ka prabhav sansar mean vyapt hai, parantu usaka prabhav tatha prakash sansar mean vastut: adhogati se pahuanchata hai aur pratham udbhav ka prabhav agramy utpatti aur usaka usase agali sthiti par udbhavit hota hai. pratham udbhav buddhi hai aur prakriti usi ke anusar niyukt hai. allah (eeshvar) tatha prakriti usi ke anusar niyukt hai. allah (eeshvar) tatha prakriti ke madhy mean vishvatma hai jisase jivatma nirgat hua hai.

kiandi sanbhavat: vishv ka sabase pratham darshanik hai jisane yah bataya ki uddipan tatha vedana ek doosare ke pramananusar kalpit haian. is siddhaant ka pravartan karane ke karan kaphadan kiandi ki ganana vishv ke sarvottam barah darshanikoan mean karata hai. arth mean lena avashyak hai. is sanbandh mean is shabd se koee kami athava avashyakata pradarshit nahian hoti, balki 'ichchha' khuda ke sarvakartritv ka hi ek paryay hai. srishti ki kriya adikal mean sanpoornataya samapt ho chuki hai aur ab kalanusar any padarth, vriksh tatha pashu athava manushy adi utpann hote rahate haian.

najzam drishy anu ki satta n manakar drishy padarthoan ko ek aprakritik gunasamooh khyal karate haian. sab dravy padarth daivagatik gunasamooh hone ke karan bhootatmak nahian haian parantu anatmyata pradhan vishay he.

zahiz ke kathananusar yadyapi vishay prakritishil hai tathapi eeshvariy prabhav se koee bhi vihin nahian hai.

muammar ka kathan hai ki khuda sattasvaroop hone ke karan gunavihin hai. usako nirakar samajhana hi uchit hai. usako gunavishisht samajhane se viparit dharmatv ka akshep isalie ata hai ki viparit gun bhi usase kisi prakar bahirgat nahian samajhe ja sakate.

3. ashariya arthath‌ dharmaparak hetuvadi yug- navian shatabdi mean buddhiparak hetuvadiyoan ke viruddh kee vicharadharaean utpann hueean. inhian mean ek ashari chalan hai jisake sanchalak alashari (872-934 ee.) haian, jinaki vicharadhara dhire-dhire sab islami deshoan mean shastravath‌ samajhi gee. inhoanne mandabuddhi satyadharmanuyayiyoan ki sakar upasana ka virodhi hote hue bhi ek or to khuda ko sanpoorn aishvary pradan kiya aur doosari or upasana ki svachchhandata (jo usake manushyatv ka sarvottam adhar hai) sthapit ki. unake kathananusar prakriti ka bina khuda ke prabhav ke svat: samarthy nahian hai. samanyat: manushy bhi sarvatha khuda par hi ashrit hai. parantu aisa hote hue bhi yah sarvatha svachchhand hai.

dharmajnan ka mool vishay khuda chooanki paroksh hai at: purusharth ki prapti ke lie kuran athava koee any eeshvariy pratyadesh manushy jati ke lie anivary hai.

4. darshanik yug - aboo yakoob bin isahak alakiandi (mri. 875) ko arab hone se sarvottam arab darshanik mana gaya hai. ye darshanik hone ke atirikt atyant suyogy vyakti aur anyany kalaoan mean bhi siddhahast the. yoonani darshanikoan ke mahatvapoorn granthoan ke tikakar ke roop mean atyant prasiddh haian. inhoanne ya to svayan arabi bhasha mean yoonani granthoan ke anuvad kie haian athava apani adhyakshata mean aur logoan se anuvad karae haian, phir inhean svayan sanshodhit kiya hai. arastoo ke dharmatatv ka arabi anuvad unhian ki adhyakshata mean taiyar hua tha. kiandi ne any dharmoan ka tulanatmak adhyayan kiya tha aur is adhyayan ke anusar unaka vishvas tha ki sab dharm ek paramarthik satta ko svikar karate haian jo srishti ka mool karan hai aur sab dharmajnataoan ne usi ko poojy tatha mananiy bataya hai.

srishtikarta hone ke karan allah ka prabhav sansar mean vyapt hai, parantu usaka prabhav tatha prakash sansar mean vastut: adhogati se pahuanchata hai aur pratham udbhav ka prabhav agramy utpatti aur usaka usase agali sthiti par udbhavit hota hai. pratham udbhav buddhi hai aur prakriti usi ke anusar niyukt hai. allah (eeshvar) tatha prakriti usi ke anusar niyukt hai. allah (eeshvar) tatha prakriti ke madhy mean vishvatma hai jisase jivatma nirgat hua hai.

kiandi sanbhavat: vishv ka sabase pratham darshanik hai jisane yah bataya ki uddipan tatha vedana ek doosare ke pramananusar kalpit haian. is siddhaant ka pravartan karane ke karan kaphadan kiandi ki ganana vishv ke sarvottam barah darshanikoan mean karata hai.

farabi (mri. 950) ne arastoo ka vishesh adhyayan kiya tha aur isi lie unhean eshiya mean log guru nanbar do ke nam se yad karate haian. farabi ke kathananusar tarkashastr ke do mukhy bhag haian. pratham bhag mean sankalp tatha manogat padoan ka vivechan karana avashyak hai. dvitiy bhag mean anuman tatha pramanoan ka varnan ata hai. iandrigrahm uttamottam sadharan chetana bhi sankalpoan ke aantargat gini jani chahie. isi prakar svabhavajany bhav bhi sankalpoan ke aantargat gini jani chahie. isi prakar svabhavajany bhav bhi sankalpoan ke hi aantargat ate haian. un sankalpoan ke milan se nirnay ki utpatti hoti hai jo sadasath‌ hote haian. is sadasath‌-nirnay-kriya ki utpatti ke lie yah anivary hai ki buddhi mean kuchh bhav athava vichar svajat hoan jinaki agratar satyakriti anavashyak ho. is prakar ki mool pratijnaean ganit, atmavidya tatha nitishastr mean vidyaman haian.

tarkashastr mean jo siddhaant nirdisht haian ve hi atmavidya mean bhi sarvash: pratyaksh haian. jo kuchh vidyaman hai vah ya to sanbhavit hai athava anyathasiddh hai. sansar chooanki svayansiddh nahian hai, at: isaka ham khuda athava allah (kianva eeshvar) ke nam se sanket kar sakate haian. yah param satta jise allah kahate haian, itaretar bhavoan se pukare jane ke karan bhinn-bhinn namoan se anuchiantit hota hai. unamean se kuchh nam usaki atmasatta ko nirdisht karate haian athava kuchh usaki sansar-samasakti-vishayak haian. parantu yah bat svayansiddh hai ki usaki paramarthik satta in namoan tatha upadhiyoan dvara agamy hai.

ibne masakave (mri. 1030) ke kathananusar jivatma ek shariri dravy hai jise apani satta tatha jnan ka bodh rahata hai. at: jivatma ka jnan tatha atmik udyog prachchhann sharir ki sima se pare hai. yahi karan hai ki usaki iandriyagrahmata sansar ke vishayabhogoan se leshamatr bhi tripat nahian hoti. manushy apane aantarjat jnan ke dvara adharm se bachata hua hit ki or protsahit hai. hit do prakar ka hota hai : samany aur vishesh. samany hit sabake lie purusharth hai jo paramajnan ke dvara prapt hota hai. sadharanat: manushy pritiparak jaroor hai parantu yah vyaktigat hit manushyatv ke viruddh hone se purusharth ka badhak hai. vastavik sukh to manushyatv ke anusar kam karane mean hai aur manushyatv ke adarsh ki prapti sansarg mean hi sanbhav hai anyatha nahian. is sanlapapriyata ki hajj tatha namaj se bhi pushti hoti hai. yahi pratibhavana sab dharmoan ka adesh hai.

ibnesina (mri. 1037) ki ray mean sansar sanbhavi hone ke hetu avashyaprapy nahian hai. avashyaprapy ki khoj aant mean haq (brahm) ko siddh karati hai jisako yadyapi bahut se nam tatha visheshan die jate haian, parantu usaki paramarthik satta in sabake dvara agamy hai. aisa bhi nahian ki vah keval nirguni hai. use to sab gunoan tatha vishayoan ka adhar hone ke karan nirguni kahana hi upayukt hai.

us paramarthik satta se vishvatma (vaishvanar) ka udbhav hota hai aur yah anekatv ka ashray hai. vishvatma jab apane karan ka chiantan karati hai tab akashamandal chaitany vikrit hota hai jisase parichchhann atma ka spashtikaran hokar any sthool vikar tatha sharir vikasit hote haian. sharir ya atma se vastut: koee sanpark nahian hai. sharir ki utpatti to char sookshm tatvoan (prithvi, ap, tejash‌, vayu) ke sammishran se hai, parantu sharir ki utpatti chaturvidh gunoan se nahian hai, vah to vishvatma se vikasit hone ke karan svat: paramamoolak hai. adi se hi shariri ek svat: siddh sookshm dravy hai jo any shariroan mean sthit hokar ahamatv ke bhan ka karan hai.

ibne al - hashim ke kathananusar drishy padarth kuchh vishesh gunoan ka samooh hai aur in sab samoohik gunoan ke hetu se hi koee padarth apani vishesh sanjna se pukara jata hai. ab brahm pratyaksh svayan any kshanoan ka samooh hai jinake dvara amuk padarth ke amuk-amuk gun pradipt hote haian. at: ek sadharan pratyaksh ke aantargat anekanek gun pratyaksh pratit hote haian. pratyek pratyaksh sthoolabhoot padarth ke kisi ek gun athava bhav ko prakashit karata hai jinhean smritibhav se kuchh kshan pashchath‌ samoohik pratijna se sthool padarth ki sanjna di jati hai.

alagizali (mrityu 1111) ke samay tak muslim darshanikoan dvara darshanashastr ki vishesh unnati ho chuki thi parantu vah darshanavikas manushy (muslim) ki hardik (dharmik) trishna ki tripti kar sakata tha athava nahian, yah koee bhi nahian samajh saka tha.

gzaaili pratham vyakti hai jinhoanne is prashn par ganbhir vichar kiya. inako kuchh aisa pratit hua ki vah sab tatch-vichar-dhara jo islam mean kiandi se aranbh huee aur farabi dvara ibnesina tak pahuanchi thi aur jisaka ashray mukhyat: grik tatv-vichar-dhara thi, sarvatha dharmik cheshtaoan aur hardik rasikata ke viruddh hai. inake lie ek or to hridayagrahi dharmik bhavanaean thian, jinaki tripti eeshvarapratyadesh se hoti hai, parantu doosari or buddhiparak vichar the jo isake pratikool haian. yahi buddhiparak vichar any darshanoan (yahaan grik tatha muslim) ka mool adhar hai, udaharanarth karanakary ka vichar.

apane apako is sankalp vikalp mean anubhav karake gzaaili kuchh samay ke lie sanshayakari ho ge. vah kisi bat ko saty svikar karane ke lie raji n ho sake. unhoanne sab vicharadharaoan tatha satyaprapti ke any margoan ka vishleshan kiya. darshanikoan ke vakyaghat ke lie unhoanne vishv prasiddh granth 'darshanakhandan' likha jisamean sab darshanik ritiyoan ka khandan kiya. is avastha mean unhoanne ek svayansiddh yatharth vikar ki cheshta ki. eeshvar, sansar, dharm, tatvajnan tatha paranparagat vicharadhara sab asaty ho sakate haian, parantu sanshay par ashray hona avashyak hai. at: sanshayakarak svat:--siddh hai. ahamh‌ sanshayan karomi at: ahamasmi yah nishchay bhi sanshayatmak ho sakata hai. kyoanki sanshay se sanshayakarta ke vastavik astitv ki siddhi nahian hai, keval tarkik satta siddh hai. at: ahamatv ki prapti vicharashakti se nahi, keval nishchayatmak shakti se is prakar hoti hai ki maian karata hooan at: maian hooan (ahamh‌ karomi atoahamasmi).

ahamatv ki siddhi ke pashchath‌ ahamatv ke mooladhar ki khoj anivary hai. yahaan par karan-kary-bhav ka samajhana jaroori hai. vaijnanik tatha darshanik drishti se karan ki paribhasha sarvada dooshit hi rahi hai. karan-kary-bhav keval anukram ko nahian kah sakate. karan ka mahatv to vyaktigat roop se hi spasht hota hai. kisi ki siddhi mean jo prayatn kiya jata hai usake aantargat hi karan ka vikas hota hai. atma ka karan bhi ek sarvashil sarvottam paramapurush (khuda, eeshvar) hi ho sakata hai jisamean nishchayatmak shakti ka bahuly ho, anyatha nahian. is prakar dharm (islam) siddh hota hai aur paranparagat dharmik vicharadhara tatvajnan ki sahayak banati hai.

sam mean umayya shasan ke kshin hone ke pashchath‌ muslim shasan ki abdurrahaman dvara spen mean sthapana huee. vidyasevan tatha sabhyata ki drishti se spen ko 10vian shatabdi mean vahi mahatv prapt tha jo isase pahale 9vian shatabdi mean poorvi deshoan ko prapt tha. spen mean kee vishvakhyat darshanik hue jinamean se yahaan keval tin-ibnebaja, ibnetuphail, ibnerubd ka varnan kiya jata hai :

ibnebaja-inaka vishesh darshanik udgar atma, jivatma ke prakaran mean hai. satta do bhagoan mean vibhajit hai. pratham vah jo nishchal hai, dvitiy vah jo gatishil hai. jo gatishil hai vah sakar hone ke karan simit hai. parantu gatishil hone ke lie ek nirakar satta ki avashyakata hai. yah nirakar satta khuda (paramatma) hai jo sab dehadhariyoan ke lie sanchalak hai.

ibnetufail ki 'hayi ibne yaqajan' ek darshanik upakhyan hai jisake dvara yah siddh kiya gaya hai ki dharm tatha darshan paraspar sanbaddh haian. jo paramarthik jnan kathor darshanik adhyayan se prapt hota hai vahi paramajnan dharmamoolak svabhavik anubhav se hi svat: grahan ho sakata hai. chooanki pratyek manushy ajnani hone ke karan svayan svanubhav mean shakt nahian hai, at: dharm, jo sadharan janata ke lie shraddha tatha paravishvas par adharit hai, sarvada labhadayak rahega. darshanik adhyayan tatha paramarthik sookshm drishti sadharan logoan ke lie aprapy hai, at: samany manushy darshanaparak hone ki apeksha dharmaparak hi rahega.

ibnerubd (mrityu 1198) ne arastoo ki vah vyakhya ki jo abhi tak koee n kar saka tha. atev unhean 'pravakta' kahate haian. unaki drishti mean sansar gatishil hai aur kramanusar jo hona shaky hai vah hokar rahata hai. adhibhautik shaktiyaan anekanek parinamoan ka karan haian aur sansar karan-kary-bhav se vishisht hone se samany roop se kabhi bhi nasht nahian ho sakata, parantu prithakh‌-prithakh‌ vyakti hote raheange. saraanshat: inake yahaan tin nastik vichar haian : pratham yah ki sansar anadi anant hai, dvitiy yah ki karan-kary-bhav se vishisht hone se sansar mean daivi chamatkar sanbhav nahian, tritiy yah ki vyaktigat ke lie avakash nahian.

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