न्यायसूत्र में ईश्वर का अस्तित्व
nyayasootrakar ke samaksh eeshvar vivechy vishay nahian tha, apitu upasy ke roop mean vah prasiddh tha. eeshvar ke astitv mean kisi ko sandeh nahian tha at 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. at: unaka mahattv adhik nahian mana ja sakata hai. usaka ashay to kuchh bhinn hi pratit hota hai. varttik evan tatpary tika mean yahaan matabhed hai. ek keval eeshvar karanatavad ko poorvapaksh ke roop mean leta hai to 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.
eeshvar ki siddhi
tatparyachary vachaspati mishr ne ved ke kartaroop mean bhi eeshvar ki siddhi ki hai. inaka kahana hai ki ved purush vishesh arthath eeshvar ka pranit hai. is sansar ka nirmata parameshvar param karunamay tatha sarvajn hai. ishtalabh tatha anishtanivritti ke upayoan ke vishay mean ajn tatha vividh du:kh roop dahan mean niyat roop se jalate hue jivoan ki du:kh se virati ke lie eeshvar avashy upay karata hai. kyoanki vah jivoan ka pita hai. jivoan ke srashta tatha krit karmoan ke anusar phalabhog karane vala rangeshvar ke lie yah asanbhav tha ki vah in jivoan ke kalyan hetu hit prapti tatha ahitanivritti ka upadesh nahian deta hai. ved us eeshvar ke vidhi-nishedhatmak upadesh vakyoan ka samooh hi hai. varn aur ashram ke dharm tatha isake adhar adi ki vyavastha karane vala eeshvarapranit ved praman hai, apt vaky hone se jaise mantr evan ayurved praman he. arthath
eeshvar sadhak ka ullekh tatha vyakhya
chikitsa shastr mean nirdisht aushadhi ke sevan se rog mukti tatha mantr ki sadhana se isht siddhi dekhi jati hai, isi tarah vedopadisht acharan se bhi shubh phal pakar vyakti use praman manata hai. yahi karan hai ki chirakal se rrishi, muni adi mahajanoan ke dvara vah parigrihit hai. chooanki eeshvar sarvajn hai, at: usake vachan samooh roop ved mean bhram tatha pramad adi ki guanjaish nahian hai. achary udayan ke samaksh do pramukh poorv pakshiyoan ki or se akraman hua tha at: inhoanne poorvavarti apane acharyoan ki manyataoan ka pallavan karake ath hetuoan se eeshvar ko siddh karane ka saphal prayas kiya hai. 'nyayakusumaanjali' ke pancham stavak mean kary, ayojan, dhrit, pad, pratyay, shruti, vaky aur sankhyavishesh roop ath eeshvar sadhak hetuoan ka ullekh hua hai-
karyayojanadhrityade: padath pratyayat: shrute:.
vakyath sankhyavisheshachch sadhyo vishvavidavyay:॥ 5/1॥
aur inaki do prakaroan se vyakhya huee hai. pahali vyakhya se bauddhoan ke dvara kiye gaye akshepoan ka parihar hua hai aur doosari vyakhya mimaansakoan ke akshepoan ka samadhan karata hai. achary udayan ke in athoan eeshvar sadhak hetu udyotakarachary tatha vachaspati ke dvara nirdisht uparyukt tin hetuoan ka hi pallavan hai. at: sansar ka kartritv, adrisht ka adhishthatritv aur ved ka nirmatritv hetuoan se eeshvar avashy siddh hota hai.
sansar ke nirman mean tatparata
nyayabhashyakar ne buddhi adi atm-vishesh gunoan se yukt atm-vishesh ko eeshvar kaha hai[1] vah adharm, mithya jnan tatha pramad adi jiv sulabh gunoan se rahit hai, at: jiv se bhinn hai. sath hi jnan (samyajnan, vivekajnan tatha nityajnan) (dharmaroop pravritti, klesharahit pravritti) tatha samadhiroop sampatti se yukt hai vah, jo any atma mean sarvatha asambhav hai. dharm tatha samadhi ke phalasvaroop anima adi ashtavidh aishvary eeshvar mean sada vidyaman rahate haian.[2] at: sansari tatha mukt donoan prakar ke jiv se bhinn eeshvar apane prakar ka ek svayan vahi hai. yah eeshvar kisi bhi prakar ke karm ka anushthan kiye bina keval sankalp se sab kuchh karata rahata hai. eeshvar ka sankalpajany yah dharm pratyek jiv mean samavet dharmadharm roop adrisht ko aur prithivi adi mahabhootoan ko srishti ke lie pravritt karata hai. yadyapi karm ke abhav mean dharm ka astitv eeshvar mean sanbhav nahian hai tathapi sankalpatmak antarik karm karate rahane ke karan nity dharm ka ashray vah mana gaya hai. eeshvar ka svabhav bhi sankalpatmak hai tatha unake svakrit karm (sankalp) ka phal sansar ke nirman mean tatparata hai. sankalp matr se vah sansar ki rachana karata hai.
upasanhar
eeshvar ham logoan ka apt bhi hai. at: usake vachan samooh ved vishvasaniy haian. jaise pita putr ke lie apt hota hai, isi tarah eeshvar bhi sabhi praniyoan ke lie apt hai.[3] bhashyakar ne yahaan jiv tatha eeshvar ke sambandh ke bich keval aptata ke vishay mean hi pita-putr ka drishtant mana hai. yah nahian samajhana chahiye ki jaise putr ka utpadak pita hota hai ya pita ka aansh putr hota hai, is tarah jiv ka utpadak eeshvar hai ya eeshvar ka aansh hai jiv. bhashyakar ne apane vaktavy ke upasanhar mean kaha hai ki buddhi adi gunoan ke ashray hone se atma hi eeshvar hai. yadi eeshvar atmaliang buddhi adi se rahit hota to vah hanirupakhy ho jata hai. usaka vidhyatmak varnan sanbhav nahian hota hai. phalat: buddhi adi atm vishesh gunoan se yukt atm vishesh roop sagun eeshvar siddh hota hai.
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tika tippani aur sandarbh
- ↑ n chatmakalpadany: kalp: sambhavati. n tavadasy buddhian vina kashchidh dharmoan linbhoot: shaky upapadayitumh. nyayabhashy 4/1/19
- ↑ adharmamithya jnanapramadahanya dharmajnanasamadhisampada ch vishishtamatmantaramishvar:. tasy ch samadhiphalamashtavidhamaishvaryamh.
- ↑ aptakalpashchary yatha pita apatyanaan tatha pitribhoot eeshvaro bhootanamh. nyayabhashy 4/1/19
sanbandhit lekh
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