न्याय दर्शन में प्रमाण का उल्लेख

nyay darshan vishay soochi

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

nyay darshan sanskrit shabd hai, jisaka arth hai- "vyutpatti ke adhar par margadarshan karane vala". prapoorvak ma dhatu se karan arth mean lyuth pratyay karake lyuth ke an adesh hone par praman pad nishpann hota hai. jisase vishay ka yatharth anubhav ho use us vishay mean praman kaha jata hai, jo isaka vyutpattilabhy arth hai. prama arthath utkrisht jnan ka karan praman hai. jnan ki utkrishtata usake yatharth hone se hoti hai. yadyapi yatharth jnan anubhav aur smaran ke bhed se do prakar ke hote haian tathapi smaran ka asadharan karan roop karan anubhav hi hota hai at: anubhav hi pramukh roop se 'prama' kahalata hai. smaran to anubhoot vishay ka hi hota hai, at: smaran sthal mean anubhav hi praman hota hai. phalat: anubhav roop pradhan prama ka asadharan karan praman hota hai. anubhav ke char prakar kahe gaye haian-

1. pratyaksh,
2. anumiti,
3. upamiti
4. shabdabodh.

atev praman bhi char prakar ke mane gaye haian-

1. pratyaksh,
2. anuman,
3. upaman
4. shabd.

pratyaksh

pratyaksh ke bina kisi any praman ki satta sambhav nahian hai. atev yahaan sabase pahale pratyaksh ka ullekh hua hai. indriy aur arth ke sannikarsh se jany tatha avyabhichari arthath yatharth jnan pratyaksh kahalata hai. yahaan indriy se ghran adi panchendriy aur manas vivakshit hai tatha arth se in sabhi indriyoan ke grahy bhinn-bhinn vishay. is pratyaksh jnan ka karan hi pratyaksh praman hota hai jo prachin ke mat mean indriyarth sannikarsh roop hai aur nivan ke mat mean indriy roop hai. prachin naiyyayik ki drishti mean asadharan karan ka parishkar kriya ki siddhi mean jo prakrisht upakarak ho use karan kahakar kiya gaya hai, jo yahaan indriyarth sannikarsh hota hai.

navin naiyyayik ne vyaparavan karan ko karan kahakar asadharan karan ka parishkar kiya hai. at: indriy pratyaksh praman hota hai kyoanki indriy hi yahaan vyaparavan hai. is mat mean chakshusha pashyati, ghranen jighrati adi prayog bhi upodbalak hote haian. isake atirikt pratyakshatmak jnan bhi praman hota hai kyoanki hanabuddhi, upadanabuddhi aur upekshabuddhi ko yadi usaka phal mana jae to vah in buddhiyoan ka ‘karan’ avashy hoga. bhashyakar ne is tarah se pratyakshan tatha usake karan (indriyarthasannikarsh ya indriy) donoan ko pratyaksh praman kaha hai.

yadyapi pratyaksh prama ke karan atmaman: sanyog, indriyaman:sanyog tatha indriy aur vishay ka sannikarsh adi anek mane gaye haian, tathapi unamean indriy aur arth ka sannikarsh hi pradhan hai- yah samajhane ke lie pratyaksh sootr mean usaka shabdash: ullekh hua hai. sannikarsh do prakar ka hota hai- laukik aur alaukik.

• laukik sannikarsh ke chhah prakar hote haian.

1. sanyog
2. sanyukt samavay
3. sanyukt samavet samavay
4. samavay
5. samavet samavay
6. visheshan-visheshy-bhav.

ghat adi dravy ka pratyaksh sanyog sannikarsh se hota hai aur ghatagat roop ke pratyaksh mean dvitiy sannikarsh, ghat ke roopagat roopatv pratyaksh mean tritiy sannikarsh apekshit hai. shabd ke pratyaksh mean chaturth sannikarsh evan shabdatv ke pratyaksh mean pancham sannikarsh ki apeksha hoti hai. samavay sanbandh tatha abhav ke pratyaksh mean chhathavaan sannikarsh lagata hai. is laukik pratyaksh ke do prakar kahe gaye haian- savikalp aur nirvikalp. vikalp se visheshan-visheshy-bhav abhipret he. phalat: visheshan-visheshy-bhav se rahit nirvikalpak pratyaksh hai aur usase yukt savikalpak. vachaspatimishr ne kaha hai ki pratyaksh sootr mean avyapadeshy tatha vyavasayatmak padoan se sootrakar ka yahi abhipray vivakshit hai.

• alaukik sannikarsh ke tin prakar hote haian-

1. samany lakshan,
2. jnan lakshan
3. yogaj.

samany lakshan - samany hi lakshan arthath svaroop hai jis sannikarsh ka use samany lakshana pratyasatti kahate haian. samany se indriy sanbaddh visheshyak jnan ke prakaribhoot padarth vivakshit hai, jo dharm svaroop hota hai. vah kadachit jati roop aur kadachit prakar roop dekha gaya hai. dhoomasvaroop sannikarsh se sakal dhoom ka alaukik pratyaksh roop jnan isaka udaharan hota hai. yahaan chakshush indriy se sanbaddh dhoom visheshyak jnan utpann hota hai, isamean prakar hota hai, dhoomatv, jo sannikarsh hokar deshantariy aur kalantariy sabhi dhoom ka jnan karata hai. yahaan indriy ka sanbandh laukik abhisht he. at: samany lakshana pratyasatti (sannikarsh) se bahirindriy ke dvara jnanotpatti ke samay mean, is sannikarsh mean indriy janyata apekshit hai. phalat: indriy ke sath vishay ke laukik sannikarsh se jo vishisht vishay ka jnan hota hai, usamean prakaribhoot samany hi samany lakshana pratyasatti hai. manas pratyaksh sthal mean yahi sannikarsh jnan prakaribhoot samany roop hota hai.

samany lakshana pad mean kadachit lakshan pad ka vishay bhi arth liya gaya hai. indriy sanbaddh visheshyak ghatajnan abhi hua aur doosare din ukt sanbandh ke bina bhi ukt jnan ke prakaribhoot padarth roop samany ke vidyaman rahane se is pratyasatt se alaukik pratyaksh hone lagega, jo anubhav viruddh hai. at: lakshan ka arth yahaan vishay hota hai. aur samany vishayak jnan roop pratyasatti usaka arth hota hai 'n tu jnayaman samany roop pratyasatti.' ab yah apatti nahian hogi. pad din mean ukt jnan ki avidyamanata se ukt dosh sanbhav nahian hai.

isake manane mean yukti yah hai ki ukt sannikarshajany pratyaksh ke nahian manane par vahni ke sath dhoom ka mahanas mean pratyaksh hone par bhi sakaladeshiy dhoom ke sath chakshushh indriy ke sanyog ke abhav mean kya sarvatr hi dhoom vahni ka vyapy hai tatha dhoom yukt sabhi sthaloan mean vahni rahata hai ya nahian- is tarah ka jo sanshay hota hai, vah nahian ho paega. apratyaksh dharmoan mean kisi dharm ka sanshay nahian hota hai aur ukt sthal mean sabhi dharm ka pratyaksh anyatha sanbhav nahian hai.

samany dharm ke pratyaksh roop alaukik sannikarshajany sakal dhoom ke pratyaksh manane par dhoomatven, sakal dhoom mean vahnitven sakal vahni ki vyapti ka nishchay karake dhoom hetu se vahn ka sarvatrik evan sarvakalik anumiti hoti hai jo is sannikarsh ke bina sanbhav nahian hai.

jnanalakshana- doosara alaukik sannikarsh hai. jnan hi lakshan arthath svaroop hai jisaka vah jnanalakshana pratyasatti (sannikarsh) kahalata hai. jis indriy se jis vishay ka jnanalakshana sannikarshajany pratyaksh isht hota hai, us indriy se sanyukt manas ke sath sanyukt atma mean samavet us vishayak jnan hi us vishay ke pratyaksh mean alaukik sannikarsh hota hai. chandanakhand mean saurabh ka chakshush pratyaksh jnanalakshana se hota hai. yahaan chakshush sanyukt manas se sanyukt atma mean saurabh ka smaran roop jnan samavet hai, vah jnan vishay to sambandh se saurabh mean vidyaman hai. at: vah jnan hi (chakshush se yukt manas aur manas se yukt atma mean samavet saurabh jnan hi) saurabh ke sath chakshush ka sannikarsh hai, jisase doorasthit chandanakhand ke lok pratyaksh ke samay usake saurabh ka alaukik chakshush pratyaksh hota hai. ise upanay bhi kahate haian. atev is sannikarsh se any pratyaksh ko upanit bhan kaha jata hai. nyayamat mean is sannikarsh se bhramatmak pratyaksh hota hai. rassi mean sarp ke bhramasthal mean, rassi mean sarp to rahata nahian hai, atev sarpatmak vishay ke sath indriy ka koee bhi laukik sannikarsh sanbhav nahian hai. asat ya alik padarth bhram ka bhi vishay nahian hota hai. at: siddh hai ki jis vishay ka yatharthajnan sanbhav hai usi vishay ka bhram bhi ho sakata hai. phalat: kisi satpadarth mean hi kisi satpadarth ka bhram hota hai. uparyukt is bhramasthal mean jnanalakshan sannikarsh hi sarp ke bhramatmak pratyaksh ka charam karan hota hai. jnan hi jis sannikarsh ka svaroop ho use jnanalakshan kahate haian. bahy padarthavishayak savikalpak jnan ka manas pratyaksh roop anuvyavasay bhi jnanalakshanasannikarsh se hi hota hai. is anuvyavasay mean man: sanyukt atma mean ukt ghatavishayak savikalpak jnan samavay sambandh se visheshan roop mean vishay hota hai. kyoanki ghatatv vishisht ghatavishayak jnan se yukt maian hooan- yahi to us manas pratyaksh ka svaroop hota hai. yahaan ghat ka jnan bahy padarth mean svatantr roop se manas ki pravritti nahian hai. at: manana hoga ki maian ghatatv vishisht ghatavishayak jnanavan hooan- is manas pratyaksh mean jnanaansh laukik pratyaksh hai aur ghataansh alaukik pratyaksh. isaka sannikarsh hai jnanalakshana. yadyapi samany lakshana aur jnanalakshana donoan hi pratyasatti (sannikarsh) jnanasvaroop hi hai tathapi donoan mean paraspar parthaky he. is samany lakshana apane ashray ka jnan karati hai. karikavali mean vishayi 'yasy tasyaiv vyaparo jnanalakshan:' is karika se bat spasht hoti hai.

yogaj - alaukik sannikarsh ka tisara prabhed hai- yogaj. mahayogi ka samadhi vishesh roop yog se jany sannikarsh hi yogaj sannikarsh hai. is sannakirsh se yogi bhoot, bhavishyat vyavahit evan doorasth adi vishayoan ka alaukik pratyaksh kar lete haian.

anuman

pratyakshajanit yatharth jnan hi anuman praman hota hai. jis kisi prakar ke pratyaksh jnan se janit yatharth jnan anuman nahian hota hai, apitu pratyaksh jnan vishesh usaka karan hota hai. anuman mean hetu ka pratyaksh, hetu ke sath sadhy ke sanbandh ka pratyaksh aur us sambandh vishisht hetu ka pratyaksh tatha ukt avasar par ukt sambandh vishisht hetu ka smaran avashyak hai. jis padarth ke sabhi adharoan mean jo any padarth nishchit roop se rahata hai, us padarth ka vah any padarth vyapt hota hai aur apar padarth vyapak. jahaan vyapt padarth rahata hai us sthal mean vyapak padarth avashy rahata hai. at: vyapy padarth ke dvara vyapak padarth ki anumati hoti haian vyapy padarth hetu aur vyapak padarth sadhy kahalata hai. jahaan sadhy ki siddhi ki jati hai vah 'paksh' kahalata hai. yatha ‘parvato vahnimanh dhoomath’ is anuman mean parvat paksh, vahni sadhy aur dhoom hetu hota hai. chooanki vahni ke bina dhoom ki utpatti s.bhav nahian hai, at: jahaan dhoom rahega us sthal mean ag avashy rahegi dhoom hai vyapy aur vahni hai vyapak. donoan ka parasparik avinabhav sanbandh hi vyapti kahalati hai. us vyapti ke pratyakshatmak jnan ke bina anumati nahian ho sakati hai. pahale mahanas (rasoeeghar) mean dhoom aur vahni ka sahachar darshan hota hai. pun: vahni se rahit sthal mean dhoom ko nahian dekhakar dhoom mean vahni ki vyapti roop sanbandh vishisht hetu ka smaran hota hai. pun: vahni ke vyapy dhoom se yukt hai yah parvat, is tarah se dhoom ka pratyaksh parvat mean hota hai. yahi tritiy liangaparamarsh ya paramarsh shabd se abhihit hota hai.

dhoom ka pratham darshan mahanas mean hota hai, usaka dvitiy darshan hai parvat mean jo pahali bar vah dekha gaya aur tritiy darshan hai ukt vyapti se yukt dhoom ka jo pun: darshan hota hai. yahi tritiy hetu darshan paramarsh hai. nishkarsh yah hua ki sadhy dharm ki vyapti se yukt hetu anuman ke ashray paksh mean vidyaman hai- is prakar ka nishchamatmak jnan hi liangaparamarsh hai, jo anumiti ka charam karan hai. prachin naiyyayik ise hi anuman praman kahate haian.

navy naiyyayik vyaptijnan ko anuman kahate haian. inake mat mean vahi anumiti ka karan hota hai. prachin mat mean charam vyapar ko karan kaha gaya hai aur navin mat mean vyaparavan karan ko. at: drishtibhed ke karan matabhed yahaan svabhavik hai. yahaan bhi pratyakshajnan ki tarah han, upadan aur upeksha buddhi ko phal manakar anumiti ko anuman praman kaha ja sakata haian. sootrakar ne isake tin prakar bataye haian- poorvavath, sheshavath, tatha samanyatodrisht. karan yadi hetu roop mean vidyaman ho aur kary sadhy ho to use poorvavat anuman kahate haian. yatha badal ki ghata dekhakar vrishti hone ka anuman hota hai. kary yadi hetu roop mean vidyaman ho aur karan sadhy ho to vah sheshavat anuman hota hai. yatha nadi ki poornata evan shighragati dekhakar atit vrishti ka anuman hota hai. kisi padarth ke sath kisi padarth ki vyapti ke pratyaksh hone par usake sadrish kisi any padarth ke sath any padarth ki vyapti ka nishchay karake us vyaptivishisht hetu se apratyaksh padarth ki anumiti samanyato-drisht kaha gaya hai. ichchha adi gunoan se atma ka anuman isaka udaharan hota hai.

jahaan ichchha adi gun rahate haian, vah atma hai- aisi vyapti sanbhav nahian hai. kintu jo gun hai vah kisi dravy mean avashy ashrit hai. yatha roopadi gun prithvi adi mean ashrit hai. is tarah samany roop se drisht vyapti ke nishchay se ichchha adi gunoan ka ashray deh adi se bhinn atma ki anumiti hoti hai. ichchha adi gun haian- ve kisi dravy mean avashy ashrit haian. is prakar gunatv hetu se ichchha adi gun ke dravyashri tattv siddh hone par, ukt gun deh tatha indriyadi ka ashrit nahian hai tatha kisi dravy ka avashy ashrit hai- itana siddh karane ke pashchath vah dravy atma hi hai, jahaan ichchhadi gun ashrit hai. yah parisheshat: siddh hota hai.

anuman ko any prakar se bhi vibhakt kiya gaya hai, yatha svarthanuman aur pararthanuman. jo anuman apane lie kiya jaye use svarthanuman kahate haian. isamean panchavayav vaky ka manas smaran bhi ho sakata hai, upapadan avashyak nahian hai. jo doosaroan ko samajhane ke lie anuman hota hai vah pararthanuman hai. isamean panchavayav vaky ka vidhivat upapadan apekshit hai. navy naiyayikoan ne any prakar se isake tin prakar bataye haian- kevalanvayi, keval-vyatireki tatha anvayavyatireki. yadyapi, anvayi, vyatireki tatha anvayavyatireki ka ullekh varttik mean milata hai tathapi in prabhedoan ke sath navy naiyayikoan ka nam pracharit isalie hai ki inhoanne in prakaroan ka vyavahar adhik kiya hai.

kevalanvayi- jo sabhi vastuoan mean vidyaman ho, jisaka abhav kahian upalabdh nahian hota ho, vah kevalanvayi hai. keval anvay hi jahaan ghatata hai. yatha ‘sarvan jneyan vachyatvath,’ yahaan ‘tadabhave tadabhav:’ roop vyatirek nahian ghatata hai. isake lakshan mean ‘vrittimadatyantabhavapratiyogitvamh’ kaha gaya hai. vrittimanh se tatpary hai vritti niyamak sanbandh se jo vartaman ho. vrittimanh atyantabhav ka jo pratiyogi nahian hai vah kevalanvayi kahalata hai. atma tatha akash adi nity dravy avritti padarth hai. kyoanki vritti niyamak sanyog adi sanbandh se ye kahian rahate nahian haian.

kevalavyatireki – jis hetu mean keval vyatirek sahacharajnan se vyaptijnan ka nishchay hota hai, usase utpann anumiti kevalavyatireki kahalata hai. yatha prithivi sabase bhinn padarth hai, kyoanki isamean gandh hota hai, jisamean gandh nahian hai vah prithivi bhi nahian hai.

anvayavyatireki- jis hetu mean anvay sahacharajnan aur vyatirek sahacharajnan se anvayavyapti ka jnan hota hai, use anvayavyatireki anuman kahate haian. jaise parvat mean ag hai dhoom rahane se. yahaan ‘jahaan-jahaan dhoom rahata hai us sthal mean vahni avashy rahati hai’- is tarah ka anvay-sahachar ka jnan aur ‘jahaan-jahaan ag nahian rahati hai us sthal mean dhoom bhi nahian rahata hai’- is tarah ka vyatirek sahacharajnan anvayavyapti ka janak hota haian.

upaman

pahale se yatharth roop mean jnat (prasiddh) padarth ke sadrishy ke pratyaksh se poorvat: ajnat (sadhy) padarth ke jnan mean jo karan ho use ‘upaman praman’ kahate haian upaman praman se hone vali anubhooti ka nam ‘upamiti’ hai gavay pashu mean galakambal roop gau ka lakshan nahian hai kintu any prakar se bahut sadrishy donoan mean (gau tatha gavay) ghatata hai. nagarik gavay ko kabhi dekha nahian hai kintu kisi aranyak ne usase kaha ki gavay gau ke sadrish hota hai. pashchath kisi samay nagarik ne pahali bar gavay ko dekha, usamean gay ke sadrishy ka pratyaksh karake poorvashrut aranyavasi ke vaky ka smaran kiya aur use gavay samajh liya arthath gavayatv vishisht pashu mean gavay shabd ki vachyatvaroop shakth ka nishchay kiya. nyayamat mean pramanantar se is tarah gavay shabd ke vachyatv ka nirnay nahian ho sakata hai. atev upaman namak prithakh praman manana avashyak hai.

achary udayan ne gavay mean gay ke sadrishy ke pratyaksh ko hi upamiti ka karan kahakar vakyarth ke smaran ko usaka vyapar kaha hai. prachinoan ke mat se vyapar roop charam karan hi mukhy karan hai, vahi mukhy upaman praman hai. isase hone vali upamiti roop prama bhi kadachit upaman praman hai jisaka phal hota hai- hinabuddhi, upadanabuddhi aur upekshabuddhi.

vaidharmyopamiti- jaise prasiddh padarth ke sadrishy ke pratyaksh se upamiti hoti hai, usi tarah vaidharmy ke pratyaksh se bhi upamiti hoti hai jise vaidharmyopamiti kahate haian. jaise kisi vyakti ko yah jnat nahian hai ki karabh pad ooant ka vachak hai, us vyakti ne kisi janakar vyakti se karabh pad ko suna aur samajha ki vah bahut kuroop hota hai, kathor kaanta khata hai tatha usaka gala b da lamba hota hai. pashchath usane kabhi yadi ooant ko dekhakar usamean gay adi pashuoan ke vaidharmy ko dekhakar poorvashrut vaky ke smaran dvara ooant mean karabh shabd ke vachyatv ka nishchay kar leta hai. is tarah ka shaktinirnay vaidharmyopamiti hai.

mimaansak tatha vedant sampraday upaman praman ko manata hai, kintu unaki prakriya kuchh bhinn hai. inake mat mean gavayatv vishisht gavay pashu mean gavay shabd ke vachyatv ke bodhak upaman ka phal upamiti ko nahian mana ja sakata hai. apitu gavay pashu mean gay ke sadrishy ke pratyaksh hone par vah poorvadrishti gay is gavay ke sadrish hai- is tarah se us go padarth mean pratyaksh drisht gavay ke sadrishy ka jnan hota hai. yahi upaman ka phal upamiti hai. yahaan poorvadrisht gay ke pratyaksh nahian rahane par usamean gavay ke sadrishy ka pratyaksh nahian ho sakata hai. nyay sampraday mean to poorvadrisht gay mean gavay ka sadrishyabodh smaranatmak jnan hai. vah gay is gavay ke sadrish hai- is tarah se poorvadrisht gay ka smaran hota hai, vah upaman praman ka phal nahian ho sakata hai.

shabd praman

apt vyakti ka vaky shabd praman hai. jo vyakti jis vishay ka tattvajn hai aur us tattv ko prakashit karane ke lie hi yatharth vaky ka vyavahar karata hai, usi vyakt ko us vishay mean apt kaha gaya hai. us vishay mean us vyakti ka upadesh arthath us vishay ka bodhak vaky ‘shabd praman’ hota hai. navy naiyyayikoan ne to vaky ke pad samoohoan smaranatmak jnan ko hi vakyarthabodh ke ‘karan’ hone ke nate shabd praman kaha hai. ‘padajnanan tu karanamh’. abhipray yah hai ki shabdabodh se pahale ‘padajnanan tu karanamh’. prathamat: pad ka jnan pun: usake arth ka smaran hota hai. pratyek pad ke jnan hone par bhi bad mean un sab padoan ke bare mean samoohalamban smaran hota hai, pun: pratyek padarth ka smaran hota hai. is padarth-smaranaroop vyapar se poorvotpann vah pad smaran vakyarthabodh ka karan hone ke nate shabd praman kahalata hai.

yadyapi shabdabodh ke avyavahit poorvakshan mean us vaky ke vidyaman nahian rahane se vah shabd praman nahian ho sakata hai. is mat mean shabd charam karan padarth-smaran hi mukhy shabd praman hai. yah do prakar ka hota hai drishtarthak aur adrishtarthak. apt vaky ka pratipady arth is lok vyavahar mean pratyakshadi se parijnat hota hai, vah drishtarthak shabd praman hai. jis apt vaky ka pratipady lok-vyavahar mean pramanantar se nahian samajha ja sakata hai, vah adrishtarthak shabd praman hai. lokavaky yadi isaka pahala prakar hai to vedavaky isaka doosara prakar hai. ved adi shastr mean drishtarthak vaky bhi bahut se haian aur satyarthak laukik vaky ko sunakar tadanusar lok vyavahar chalata hai. jo vyakti jis vishay mean yatharth vakta hai, us vishay mean us vyakti ka vaky hi apt vaky hai,- jise praman kahate haian. bhashyakar ne apt ka lakshan kahakar age kaha hai ki yah lakshan rrishi, ary tatha mlechchhoan ke lie saman hai.

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nyay darshan ke pratipady

nyay darshan mean praman ka ullekh

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