न्याय दर्शन

nyay darshan vishay soochi

nyay darshan    itihas    pravartak    nyay darshan ke pratipady    pramey ka ullekh    praman ka ullekh

nyay darshan
nyay darshan|200px|center
vivaran	'nyay darshan' bharat ke chhah vaidik darshanoan mean se ek darshan hai. 'nyayasootr is darshan ka sabase prachin evan prasiddh granth hai.
pravartak	akshapad gautam
pramukh granth	'nyayasootr'
mahattv	nyay darshan ki sabase b di den nishkarsh ki vivechana pranali ka vistrit varnan hai.
pratipady	yahaan nyay darshan ke pratipady solah padarthoan ka yathakram sankshep mean parichay prastut hai.
vishesh	vatsyayan ne 'nyay' ko samast vidyaoan ka 'pradip' kaha hai. 'nyay' ka vyapak arth hai- "vibhinn pramanoan ki sahayata se vastutattv ki pariksha".
sanbandhit lekh	bharatiy darshan, nyayasootr, nyay darshan ke pravartak, nyay darshan ka itihas
any janakari	astik darshanoan mean nyay darshan ka pramukh sthan hai. vaidik dharm ke svaroop ke anusandhan ke lie nyay ki param upadeyata hai. isilie 'manusmriti' mean shrutyanugami tark ki sahayata se hi dharm ke rahasy ko janane ki bat kahi gee hai.

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nyay sanskrit shabd hai, jisaka arth hai- "vyutpatti ke adhar par margadarshan karane vala". bad mean isaka nishchit arth niyam ho gaya, jo vyakti ko kisi nishkarsh, path ki vyakhya ke siddhaant ya tark tak le jata hai. bharatiy vyakhyatmak aur vivekapoorn chiantan ke aranbhik kal mean nyay ka upayog samanyat: mimaansa dvara vikasit vivechan ke siddhaantoan ke liye kiya gaya hai. lekin bad mean is shabd ka upayog bharatiy darshan ki chhah pranaliyoan (darshanoan) mean se ek ke lie hone laga, jo apane tark tatha jnan mimaansa ke vishleshan ke lie mahattvapoorn tha. nyay darshan ki sabase b di den nishkarsh ki vivechana pranali ka vistrit varnan hai.

nyay mean darshan tatha dharm

any pranaliyoan ke saman nyay mean bhi darshan aur dharm, donoan haian ; lekin isaka dharmik tatv samanyat: astikata ya eeshvar ke astitv ko sthapit karane se age nahian badhata. eeshvar tak pahuanchane ke marg ko isane vichar tatha takanik ki any paranparaoan ke lie chho d diya hai. nyay ka param uddeshy manushy ke us du:khabhog ko samapt karana hai. jisaka mool karan vastavikata ki ajnanata hai. any pranaliyoan ke anusar, isamean bhi yah svikar kiya jata hai, samyak jnan se hi mukti mil sakati hai. isake bad yah mukhyat: samyak jnan ke sadhanoan ki vivechana karata hai.

tattv mimaansa

apani tattv mimaansa mean nyay, vaisheshik pranali ke sath ju da hai aur 10vian shatabdi se in donoan vichar dharaoan ko aksar sanyukt roop mean prastut kiya jata hai. nyay ka pramukh granth 'nyayasootr' hai, jisaka shrey gautam (lagabhag doosari shatabdi ee.poo.) ko diya jata hai. nyay pranali gautam aur unake mahattvapoorn aranbhik bhashyakar vatsyayan (lagabhag 450 ee.) se lekar udayan (10vian shatabdi) tak 'prachin nyay' ke roop mean sthapit rahi, jab tak ki bangal mean nyay ke ne mat (navy nyay ya naya nyay) ka uday nahian hua. 'navy nyay' ke sabase prakhyat darshanik isake sansthapak ganesh (13vian shatabdi) the. unhoanne darshanik vaktavyoan ke pratipadan ki nee takanik ka vikas kiya aur nyayik yatharth tatha pramanik jnan banae rakhane ke sanbandh mean ne raste nikale.

jnan ke many sadhan tatha karan

nyay mat ka manana hai ki jnan ke char many sadhan haian-

1. anubhooti (pratyaksh)
2. arth nikalana (anuman)
3. tulana karana (upaman)
4. shabd (saky)

apramanik jnan mean smriti, shanka, bhool aur kalpanik vad-vivad shamil haian.

karan-kary sanbandh ke nyay siddhaant mean karan ko prabhav ke sahaj aur aparivartaniy poorvavarti ke roop mean paribhashit kiya gaya hai. 'prabhav apane karan mean pahale se astitv nahian rakhata hai', is parinam par bal dene ke karan nyay siddhaant saankhy yog tatha vedaanti vichar dharaoan se bhinn hai. tin prakar ke karanoan ka ullekh hai-

1. aantarnihit ya bhautik karan
2. gair aantarnihit karan
3. saksham karan .

nyay siddhaant mean eeshvar brahmaand ka bhautik karan ke utpadan mean sahayata karati hai. nyay sidhdaant mean eeshvar brahmaand ka bhautik karan nahian hai, kyoanki anu aur atmaean bhi shashvat haian. vah to saksham karan hai.

nyay darshan ka sthan

astik darshanoan mean nyay darshan ka pramukh sthan hai. vaidik dharm ke svaroop ke anusandhan ke lie nyay ki param upadeyata hai. isilie manusmriti mean shrutyanugami tark ki sahayata se hi dharm ke rahasy ko janane ki bat kahi gee hai. vatsyayan ne nyay ko samast vidyaoan ka 'pradip' kaha hai. 'nyay' ka vyapak arth hai- vibhinn pramanoan ki sahayata se vastutattv ki pariksha pramanoan ke svaroop varnan tatha parikshan pranali ke vyavaharik roop ke prakatan ke karan yah nyay darshan ke nam se abhihit hai. nyay ka doosara nam hai anvikshiki arthath anviksha ke dvara pravartit hone vali vidya. anviksha ka arth hai- pratyaksh ya agam par ashrit anuman athava pratyaksh tatha shabd praman ki sahayata se avagat vishay ka anu-pashchath eekshanaparyalochan - jnan arthath anumati. anviksha ke dvara pravritt hone se nyay vidya anvikshiki hai.

bharatiy darshan ke itihas mean granth sampatti ki drishti se vedant darshan ko chho dakar nyay darshan ka sthan sarvashreshth hai. vikram poorv panchamashatak se lekar aj tak nyay darshan ki vimal dhara abadh gati se pravahit hai. nyay darshan ke vikas ki do dharayean drishtigochar hoti haian.

• pratham dhara sootrakar gautam se arambh hoti hai, jise shodash padarthoan ke yatharth niroopak hone se 'padarthamimaansatmak' pranali kahate haian. is pratham dhara ko 'prachin nyay' kaha jata hai. prachin nyay mean mukhy vishay 'padarthamimaansa' hai.
• doosari pranali ko 'pramanamimaansatmak' kahate haian, jise gangeshopadhyay ne 'tattvachintamani' mean pravartit kiya. is dvitiy dhara ko 'navyanyay' kahate haian aur is 'navyanyay' mean 'pramanamimaansa' varnit hai.

nyayasootr ke rachayita

nyayasootr ke rachayita ka gotr nam 'gautam' aur vyaktigat nam 'akshapad' hai. nyayasootr paanch adhyayoan mean vibhakt hai, jinamean pramanadi shodash padarthoan ke uddeshy, lakshan tatha parikshan kiye gaye haian. vatsyayan ne nyayasootroan par vistrit bhashy likha likha hai. is bhashy ka rachanakal vikram poorv pratham shatak mana jata hai. nyay darshan se sambaddh 'udyotakar' ka 'nyayavartik', 'vachaspati mishr' ki 'tatparyatika', 'jayantabhatt' ki 'nyayamanjari', 'udayanachary' ki 'nyay-kusumajjali', 'gangesh upadhyay' ki 'tattvachintamani' adi granth atyant prashast evan lokapriy haian. nyay darshan shodash padartho ke niroopan ke sath hi 'eeshvar' ka bhi vivechan karata hai. nyayamat mean eeshvar ke anugrah ke bina jivan to pramey ka yatharth jnan pa sakata hai aur n is jagath ke du:khoan se hi chhutakara pakar moksh pa sakata hai. eeshvar is jagath ki srishti, palan tatha sanhar karane vala hai. eeshvar asat padarthoan se jagath ki rachana nahian karata, pratyut paramanuoan se karata hai, jo sookshmatam roop mean sarvada vidyaman rahate haian. nyayamat mean eeshvar jagath ka nimitt karan hai, upadan karan nahian. eeshvar jiv matr ka niyanta hai, karmaphal ka data hai tatha sukh-du:khoan ka vyavasthapak hai. usake niyantran mean rahakar hi jiv apana karm sampadan kar jivan ka sarvochch lakshy prapt karata hai.

1. REDIRECTsaancha:inhean bhi dekhean

nyay darshan par akshep

yadyapi prachin kal se hi tarkavidya ya hetushastr ki ninda bhi shastroan mean dekhi jati hai. at: isaki upadeyata mean sandeh hona ya is shastr ke prati anadar bhav ka hona svabhavik hai.

• ramayan mean kaha gaya hai ki kya ap lokayatikoan ki seva karate haian? ye to anarth karane mean hi kushal haian. pandity ka dambh hi inamean rahata hai. dharmashastr ke rahate hue ye tark karake un dharmashastriy vishayoan ki upeksha karate haian aur abhiman mean choor rahate haian.

kanchith lokayatikanh brahmanaanstat sevase.
anarthakushala hyete bala: panditamanin:॥
dharmashastreshu mukhyeshu vidyamaneshu durbudha:.
buddhimanvikshikian prapy nirarth pravadanti te.

• mahabharat kahata hai ki ved nindak brahman nirarthak tarkavidya mean anurakt hai.
• manusmriti mean kaha gaya hai ki hetushastr ka avalamban kar jo brahman ved aur smriti ki avahelana kare usaka parityag karana chahie. tathapi yah manana hoga ki nastik nyayavidya ke prasang mean ye sari batean kahi gayi haian. gautamiy nyayashastr is ninda ka lakshy nahian hai.

prachin kal mean anvikshiki vidya ki do paramparayean rahi hoangi. ek vedanugamini, jo paralok aur eeshvar mean vishvas rakhati rahi aur doosari keval tark karane vali parampara rahi hogi. doosari parampara ne isaki prakriya to apanayi kintu vah isake hardik abhipray ko nahian pak d payi ya use chho d diya. at: yuktividya ki is doosari parampara ki ninda aur isaki pahali parampara ki arthath gaumatiy nyayavidya ki prashansa sarvatr shastroan mean ki gayi hai. ‘tarkapratishthanath’ (2/1/11/) is vedantasootr ka sanket bhi isi or hai. gautamiyanyayavidya bhagavan vyas ke lie nindy nahian hai. atev shankar bhagavatpad ne vedantasootr ke bhashy mean praman ke roop mean nyay darshan ke dvitiy sootr ka upayog kiya hai. yah sanbhav bhi nahian hai ki ek hi granth mean ek hi lekhak ek hi shastr ki prashansa aur ninda ek sath kare.

avayavi ki siddhi mean yuktiyaan

paramanu ki siddhi ki prakriya hi avayavi dravy ki siddhi karati hai. avayavi ka vyutpattilabhy arth hota hai, savayav padarthan isake tin prakar kahe gaye haian-

1. adyavayavi yatha dvyanuk
2. antaravayavi yatha trasarenu, chaturanuk, kapalika tatha kapal adi
3. antyavayavi yatha ghat, pat adi.

bauddh darshanik ko chho dakar pray: sabhi darshanik avayavi ko svikar karate haian. at: bauddh darshanik ke samaksh avayavi ko upapann karane ke lie naiyyayikoan ne saphal prayas kiya hai. bauddhoan ka kahana hai ki paramanuoan ke samooh se hi kisi padarth ki sthoolata ya mahatpariman upapann ho jaega, avayavi manane ki avashyakata kya hai ! paramanu ke apratyaksh hone par bhi usake samooh mean pratyakshata a jaegi jaise ek bal ke pratyaksh nahian hone par bhi usake samooh ka pratyaksh hota hai. padarth mean ekatv buddhi ki upapatti hetu bhi avayavi manana avashyak nahian hai. jaise dhan ke dher mean ekatv buddhi hoti hai usi tarah yahaan bhi vah buddhi ho jaegi . isake uttar mean naiyyayikoan ne kaha hai ki bal ka drishtant yahaan nahian sanghatit hota hai, kyoanki door se ek bal ke pratyaksh nahian hone par bhi nikat mean usaka pratyaksh hota hai aur paramanu to doorasth ho ya nikatasth sarvatr vah atindriy hi hai. at: isake samooh ka bhi pratyaksh nahian hoga. yahi karan hai ki tin dvyanukoan se trasarenu ki utpatti kahi gayi hai chhah paramanuoan se nahian. nyayasootrakar ne spasht kaha hai ki avayavi ke nahian manane par kisi bhi pratyaksh yogy padarth ka pratyaksh nahian hoga- 'sarvagrahanamavayavyasiddhai:' (2/1/35) doosari bat yah hai ki dharana aur akarshan avayavi mean hi utpann hote haian. anyatha kisi kashth khand ya ghat adi ke ek desh ke dharan aur akarshan hone par usake samuday ka dharan aur akarshan nahian hoga. paramanu svaroop jo aansh dharit ya akrisht hoga usi aansh ka dharan aur akarshan hoga sampoorn ka nahian. kyoanki aanshi ya avayavi padarth svikrit nahian hai. isalie paramanupuanj se bhinn ukt prakriya ke dvara paramanuoan se hi gathit avayavi dravy avashy many hai. ‘dharanakarshanopapatteshch’ 2/1/36. nyayasootr ka yahi tatpary hai.

eeshvarasiddhi

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aisa pratit hota hai ki nyayasootrakar ke samaksh eeshvar vivechy vishay nahian tha apitu upasy ke roop mean vah prasiddh tha. eeshvar ke astitv mean kisi ko sandeh nahian thaan at ev sootrakar ne is par apana mantavy prastut nahian kiya hai. anyatha rrishi ki drishti se isaka ojhal hona asanbhav hai. pravadukoan ke mat ke prasang mean jo eeshvar ke vishay mean tin sootr upalabdh hote haian, ve to nirakaraniy matoan ke madhy vidyaman hai. atev unaka mahattv adhik nahian mana ja sakata. usaka ashay to kuchh bhinn hi pratit hota hai. varttik evan tatpary tika mean yahaan matabhed hai. ek keval eeshvarakaranatavad ko poorvapaksh ke roop mean leta hai to apar eeshvar mean abhinn nimitt upadan karanatavad ko poorvapaksh roop mean svikar karata hai. yah matabhed pramanit karata hai ki sampraday mean eeshvaravad prachalit nahian tha. kintu poorvapakshi ke roop mean bauddh, mimaansak evan any darshanikoan ke kh da hone par achary udayan ne unake mukhavidhan hetu ek vishal prakaran granth bhi prastut kiya, vyakhyamukhen isaka upapadan to kiya hi. vahi prakaran granth hai nyayakusumaanjali, jisaki vyakhya evan upavyakhyaean is vartaman shatabdi mean bhi likhi ja rahi haian. sabase pahale eeshvar ke vishay mean bhashyakar ke samaksh bauddh adi ki or se samasya ayi hogi. at: inhoanne isaka samadhan kiya hai.

arambhavad

achary udyotakar ne isaka sanyuktik pallavan kiya hai. inaki drishti mean eeshvar is sansar ka nimitt karan tatha adrisht ka adhishthata hai. nyayadarshan ka arambhavad prasiddh hai, jahaan charoan mahabhootoan ke paramanu samooh ko paramparaya sansar ka samavayi (upadan) karan kaha gaya hai. karmoan ki sahayata se eeshvar paramanuoan ke dvara sabhi karyoan ko utpann karata hai. atev vah nimitt karan hai. jis jiv ke jis karm ka vipak kal ata hai, us jiv ko us karm ke anusar vah is sansar mean phal deta hai- yahi hai eeshvar ka anugrah. eeshvar ka aishvary nity hai, vah dharm ka (poorvakrit karm ka) phal nahian hai. eeshvar ki sankhya, pariman, prithaktv, sanyog, vibhag aur buddhi – ye chhah gun nity vidyaman rahate haian. isamean aklisht tatha avyahat ichchha bhi hai. yah shariri nahian hai.

paramanuoan ki kriya

paramanuoan mean jo kriya dekhi jati hai, vah pravritti ke pahale buddhiman karta se adhishthit hai. buddhiman ke adhishthan ke bina achetan mean kriya nahian hoti hai. badhee ke adhishthan ke bina kulhadi lak di ko nahian kat pati hai. at: achetan paramanuoan mean kriya dekhakar anuman hota hai ki vah kisi chetan se adhishthit hai. ham log us kriya ka adhishthata nahian ho sakate haian. kyoanki adhishthata ko adhishthey ka pratyaksh jnan avashyak hai. paramanuoan mean mahattv ke abhav rahane se manav indriyoan se usaka pratyaksh sanbhav nahian hai. at: atindriy paramanuoan ka pratyaksh karane vala, ham logoan se bhinn, buddhiman eeshvar paramanuoan ki kriya ka adhishthata siddh hota hai. dharm aur adharm buddhiman karan se adhishthit hokar jiv ko sukh evan du:kh ka upabhog karate haian. chooanki dharm aur adharm karan hai aur karan kisi chetan se adhishthit hokar hi kary kar sakata hai. at: usaka adhishthata eeshvar mana gaya hai aur jiv usaka ashray hota hai.

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