न्याय दर्शन में प्रमेय का उल्लेख
nyay darshan sanskrit shabd hai, jisaka arth hai- "vyutpatti ke adhar par margadarshan karane vala". nyay darshan mean praman ke vad pramey ka ullekh hua hai. pratham sootr mean ullikhit tattvajnan se pramiti abhipret hai, jisaki utpatti mean isake vishay apekshit hote jo pramey kahalate haian. mumukshuoan ke lie is pramey padarth ka jnan avashyak hai. prakrisht - sarvashreshth, mey-jney= pramey barah prakar ke yahaan he gaye haian- atma, sharir, indriy, arth, buddhi, manash, pravritti, dosh, pretyabhav, phal, du:kh aur apavarg[1]. vastumatr, jo praman se siddh kiya jata hai, pramey hota hai atev maharshi gautam ne avasar par praman ko bhi pramey kaha hai- ‘prameya ch tula pramanyavath‘ (2/1/16). jaise suvarn adi dravy ke gurutv vishesh ka nirdharan tarajoo (tula) se hota hai, us samay tarajoo (tula) gurutv nirdharak hone se praman mana jata hai. kintu us tarajoo (tula) mean hi yadi kisi ka sandeh ho to doosare tarajoo par use rakhakar usake pramany ki pariksha ki jati hai, tab vah pramey ho jata hai. isi tarah pramey ke sadhak pratyaksh adi praman haian, kintu unamean yadi pramany sandigdh ho jae to pramanantar se usaki pramanyasiddhi ke samay vah praman bhi pramey ho jata hai.
bhashyakar ne vaisheshik shastr ke padarthoan ko bhi yahaan pramey mean samavisht kiya hai. dravy, gun, karm, samany, vishesh tatha samavay adi bhi pramey kahe gaye haian. in padarthoan ke bhed-prabhed chooanki asankhy haian, atev naiyyayikoan ko aniyat prameyavadi kaha gaya hai. nyayamat mean pramey anant haian, kintu un prameyoan mean atma adi uparyukt barah prameyoan ka tattvasakshatkar sakal padarthavishayak vithyajnan ki nivritti ke dvara mukti ka sakshatkar hota hai. atev inhean pramey arthath utkrisht jney kaha gaya hai.
atma
pahala pramey hai atma,, jisake ichchha, dvesh, prayatn, sukh, du:kh, aur jnan anumapak hetu haian.[2] ichchha adi gunoan se (hetuoan se) anuman ke adhar par in gunoan ka ashray siddh hota hai, pashchath ichchha adi gunoan ka adhikaran deh adi nahian ho sakate haian- is anuman ke dvara deh adi se bhinn un gunoan ke ashrayaroop mean atma ki siddhi hoti hai. maian sukhi hooan, maian du:khi hooan- is prakar se sukh adi ke manas-pratyaksh ke samay mean pratyek jiv sv ka bhi (atma ka bhi) manas pratyaksh kar leta hai. kintu mithya abhiman mean lipt jiv us samay mean deh adi se bhinnaroop mean atma ka pratyaksh nahian kar pata he. isi tatpary se maharshi kanad jivatma ko apratyaksh kahakar usake vishay mean anuman-praman dikhate haian. ichchha adi atma ke asadharan (vishesh) gun haian. anyatha ichchha adi gun atma ke lakshan nahian ho sakate. nyayamat mean atma ki anekata, vibhuta tatha nityata mani gayi hai. dharmadharm roop adrishy ka ashray atma yahaan jnan adi gunoan ka adhikaran hai. yahi karan hai ki koee sukhi aur koee du:khi is sansar mean dekha jata haian. atma jnan svaroop nahian mana gaya hai. pashchath eeshvar bhi nityajnan, nityasukh adi ke adhararoop mean yahaan svikrit hue haian, jo is sansar ka karta, ved ka nirmata tatha adrisht ka adhishthata kaha jata hai.
sharir
doosara pramey sharir hai. atma ke prayatn se jo kriya hoti hai usaka nam hai cheshta. is cheshta ka ashray sharir hota hai. at: cheshtashrayatv sharir ka lakshan hota hai.[3] isi tarah pran adi indriyasamooh bhi sharir ko hi ashray banakar rahata hai, atev ye sharirashrit haian. sharir ke sath hi in indriyoan ki satta hai. at: avachchhedakata-sanmbandh se sharir unaka ashray hota hai. indriyashrayatv bhi sharir ka lakshan hai. arthashrayatv bhi sharir ka lakshan hota hai. yahaan arth se sukh aur du:kh abhiprat hai.
yadyapi maharshi gautam ke mat se jivatma hi sakshat sambandh se sukh tatha du:kh ka ashray hota hai, tathapi jivatma apane sharir se hi sukh aur du:kh ka bhog karata hai. sharir se bahar usaka sukh-du:kh ka) anubhav nahian hota hai. pratyek jivatma ka apana sharir hi sakal sukh tatha du:kh ke bhog ka ayatan ya adhishthan hai. at: sukhashray aur du:khashray bhi sharir hota hai.
indriy
tisara pramey indriy hai. yadyapi chhathaan pramey manas bhi indriy hai. tathapi manas ke vishay mean vishesh jnan ke lie yahaan usaka prithakh ullekh kiya gaya hai. yadyapi saankhy adi darshanoan mean vak, pani, pad, payu, aur upasth- in paanch karmendriyoan ka bhi yahaan parigrah hua hai. aur vahian yah bhi kaha gaya hai ki ahankar sabhi indriyoan ko utpann karata hai. tathapi maharshi gautam hast adi aangavisheshoan ko indriy nahian manate haian. in ke mat mean ghran adi paanch indriyoan haian, [4] kyoanki ve pratyakshatmak jnan ke sakshat sadhan haian. hast adi indriyoan ke sadrish haian. atev unamean indriy pad ka lakshanik prayog hota hai. ‘tatpary’ tikakar vachaspati mishr[5] bhi nyay ke is siddhant ke samarthan mean kahate haian. ki yadi asadharan kary ke sadhan hast adi ko indriy kaha jay tab to kanth, hriday, amashay tatha pakvashay ko bhi karmeanndriy kaha ja sakata hai. gautam ke mat mean ahankar kisi indriy ka upadan karan nahian hai, kintu prithivi adi panchabhoot hi kramash: ghran adi paanch indriyoan ke upadan karan haian. nyayadarshan mean indriy ko bhautik padarth kaha gaya hai. indriy-lakshanasootr ke ant mean maharshi gautam ne ‘bhootebhy:’ pad ka prayog kiya hai.
inaki mool yukti yahi hai ki gandh, ras, roop, sparsh tatha shabdoan ke bich mean ghran indriy jab keval gandh ko hi grah karata hai tatha rasana keval ras ka hi pratyaksh karata hai, tab use bhautik hi kahana uchit hoga. kyoanki tattat bhootajanyatv hi vahaan anuman dvara siddh hota hai. shravanendriy utpann nahian hota hai. kyoanki jiv ka karnagolakavachchhinn nity akash hi vastut: shravan hai. usi karnagolak ki utpatti manakar shastr mean shravanendriy ko utpann kaha gaya hai. karnagolak upadhi ke bhed se shravanendriyaroop akash ke bhed ki kalpana ki jati hai. maharshi gautam ne akash ko shravanendriy ki yoni (mool) kaha hai. shravanendriy bhi abhautik padarth nahian hai. kintu akashatmak bhootaroop hai.
gautam ke mat mean akash vibhu arthath sarvavyapi tatha nity padarth he. vibhudravy ki utpatti sambhav nahian hai. at ev akash roop shravanendriy vastut: nity padarth hai. gautam ke indriy - lakshanasootr mean - ‘bhootebhy’’ is pad mean panchami vibhakti ka arth janyatv nahian haian kintu prayojakatv hai. jisaki satta ke bina jisaki satta siddh nahian hoti hai, use usaka prayojy kahate haian. akash ki satta ke bina shravanendriy ki satta siddh nahian hoti hai, atev vah akash ka prayojy hai aur akash usaka prayojak.
arth
chautha pramey ka nam arth hai yah indriy ka arth hota hai. kramash: paanch indriyoan se grahan karane yogy paanch vishesh gun - gandh, ras, roop, sparsh tatha shabd ko indriyarth kahate haian.[6] gandh, ras, roop tatha sparsh prithivi ke gun haian. ras, roop tatha sparsh jal ke gun haian, roop aur sparsh tejas ke gun haian keval sparsh vayu ka aur keval shabd akash ka gun hai. jis indriy mean jis gun ka utkarsh rahata hai, usase usi gun ka pratyaksh hota hai. ghran parthiv dravy hai. usamean yadyapi gandh, roop, ras tatha sparsh in char gunoan ka samavesh rahata hai tathapi gandh ka hi utkarsh rahata hai. atev usase gandh ka hi pratyaksh hota hai. jis dravy tatha jis gun mean pratyaksh ka prayojak dharm rahata hai, us dravy aur gun ka pratyaksh hota hai. keval udbhootattv dharm se yukt roop vishesh aur us roop se yukt dravy ka hi pratyaksh hota hai. yadyapi roop chakshush mean bhi hai kintu vah udbhootattv dharm-vishisht nahian hai. atev usaka pratyaksh nahian hota hai. jaise pashan adi anek dravyoan mean gandh rahane par bhi usamean gandh ki utkatata nahian hai, at: usaka pratyaksh nahian hota hai. isi tarah se ghranagat gandh ka bhi pratyaksh nahian hota hai. rasana adi indriyoan mean rahane vale ras adi gunoan ka pratyaksh nahian hota hai. is mat mean indriy ko atindriy mana gaya hai.
buddhi
paanchavaan pramey buddhi hai. ‘buddhayate yeneti buddhi:’ jisake dvara jnan hota hai- is arth mean nishpann ‘buddhi’ shabd yadyapi jiv ke ant:karan athava manas ka vachak he. maharshi gautam ne bad mean isi arth mean buddhipad ka prayog kiya hai. tathapi pramey ke roop mean buddhi ki charcha he, vah atma ka pratyaksh adi jnanaroop hai.[7] jnanarthak ‘budhh’ dhatu se bhav mean ktinh pratyay karane par nishpann buddhi pad jnanaroop arth ka vachak hota hai. isi ko upalabdhi bhi kahate haian. nyayamat mean buddhi, upalabdhi aur jnan bhinn padarth nahian haian.
man
chhatha pramey manas hai. jiv ke sukh tatha du:kh adi ke manas-pratyaksh ka karan antarindriy manas hai. manas ke astitv sadhak anek hetuoan ke rahane par bhi maharshi gautam ne apane ek vishesh hetu ko pradarshit kiya hai- ‘yugpajh jnananupapattirmanaso lingamh‘ 1/1/16 . ek samay mean anek indriyoan se anek vishayoan ke pratyaksh ka nahian hona manas ko siddh karata hai. jis kal mean kisi vishay ke sath kisi indriy ka sannikarsh rahane par bhi ek samay mean anek vishayoan ka pratyaksh nahian hota hai. kintu samay ke vilamb se hi apar pratyaksh utpann hota hai at: anuman hota hai. jiv ke sharir mean is tarah ka padarth avashy hai, jisaka sanyog yadi indriy se nahian hai, to us indriy se pratyaksh nahian hota hai.
vah padarth paramanu ki tarah atisookshm hai. atev ek samay mean anek indriyoan se usaka sanyog nahian ho pata hai. indriy ke sath jisaka sanyog hone par us indriy se grahy vishay ka pratyaksh hota hai. aur jisake sanyog ke abhav mean any karanoan ke rahane par bhi pratyaksh nahian hota hai, vahi atisookshm dravy manas hai. jiv ke deh mean vah ek hi manas rahata hai. sharir mean ek se adhik manas ki satta yadi man li jaye to ek kal mean vibhinn indriyoan ke sath anek manas ka sanyog sanbhav ho jayega, jo anek vishayoan ka pratyaksh ek kal mean kara dega. us ek hi manas ko yadi shariravyapi man liya jay to ek samay mean sabhi indriyoan ke sath usaka sanyog hona sanbhav ho jayega, jisase anek vishayoan ka pratyaksh anek indriyoan se ek samay mean hone lagega.[8] manas ki pariksha prakaran mean usake vibhutv ka khandan kiya gaya hai. ‘n gatyabhavath’ 3/2/8 manas vibhu (sarvavyapi) nahian hai. vibhudravy mean gati-kriya nahian rahati hai aur manas ka vyapar chalata rahata hai. mrityu ke samay mean manas sharir se bahar chala jata hai. vah vibhu nahian ho sakata hai.
pravritti
satavaan pramey hai pravritti . manushyoan ke shubhashubh karm[9] pravritti pad se liye jate haian. yah tin prakar ka hota hai-
- sharirik,
- vachanik aur
- manasik.
dan, raksha aur seva sharirik shubh karm haian. saty, hit tatha priy bolana aur svadhyay vachanik shubh karm haian. daya, aspriha aur shraddha manasik shubh karm haian. isi tarah hiansa, stey tatha agamyagaman sharirik ashubh karm haian. kathor, mithya, asanbaddh kathan tatha chugalakhori vachik ashubh karm haian. paradroh, paradhan mean lobh tatha nastikata manasik ashubh karm haian. yadyapi shubhashubh karmajany dharmodharm bhi pravritti pad se liya jata hai tathapi vah usaka mukhy nahian gaun arth hai. shubh evan ashubh karm karanaroopa mukhy pravritti hai, puny aur pap karyaroopa gaun pravritti hai. is tarah pravritti ke do prakar hote haian.
dosh
athavaan pramey hai dosh. jivatma ke rag, dvesh aur moh in tinoan ko dosh kahate haian.[10] yah pravritti ka janak-utpadak hota hai. vishay mean asaktiroop rag, doosaroan ke anisht ki ichchha roop athava dvisht sadhanata jnanajany gun roop, dvesh tatha hit mean ahit buddhi aur ahit mean hit buddhi roop, moh jivatma ko shubhashubh karmoan mean pravritt karata hai. kam, krodh, matsar, asooya, prabhriti dosh in tin prakaroan ke dosh mean hi antarbhoot ho jate haian. inamean bhi moh sabase adharm hai.
pretyabhav
navam pramey hai pretyabhav. isaka arth hota hai maran ke bad janm.[11] jiv ke dharmadharm roop pravritti ka phal hota hai usaka punarjanm hona. dharmadharm doshamoolak hai, at: punarjanm bhi parampara sanbandh se doshamoolak hi hota hai. jivatma nity hai. atev usaki utpatti aur vinash nahian hota hai. anadikal se hi jiv barambar sthool sharir ko dharan karata a raha hai, jise yahaan punarutpatti ya pretyabhav kahate haian. jivatma ke nity hone se hi usaka punarjanm roop pretyabhav siddh hota hai.
phal
dasavaan pramey hai phal. isake do prakar haian- mukhy aur gaun. jiv ke sukh tatha du:kh ka bhog usaka mukhy phal hai aur us bhog ka sadhan deh tatha indriy adi gaun phal kahalate haian. jiv ka phal kisi bhi prakar ka kyoan n ho, vah usake poorvajanmakrit dharm aur adharm se utpann hota hai aur vah dharmadharm usake dosh se utpann hota hai. phalat: dharmadharm roop pravritti aur rag tatha dvesh adi se utpann padarth matr hi jiv ka phal kahalata hai.[12] dosh roop jal se sikt atmaroop bhoomi mean dharm aur adharm roop bij sukh aur du:kh roop phal ko utpann karata hai.
du:kh
gyarahavaan pramey hai du:kh. du:kh kya hai- isake jnan ke bina apavarg-prapti ka adhikar hi nahian banata hai. baandhana, pi da tatha tap adi shabd ka arth hi du:kh haian.[13] prachin acharyoan ke mat se isake tin bhed haian- adhyatmik, adhidaivik aur adhibhautik. jo ‘tritap‘ pad se prasiddh hai. pratikool anubhooti ke karan du:kh svabhav se hi apriy padarth hai. isaka lakshan ‘pratikool vedaniy‘ kaha gaya hai. achary udyotakar ne isake ikkis prakar batae haian.
jivoan ke du:kh ka ghar hai sharir, us du:kh ke sadhan ghran adi chhah indriyaan, un indriyoan ke grahy vibhinn chh: vishay, un chhah vishayoan ke jnan tatha du:kh se lipt sukh ye bis prakar ke gaun du:kh hai aur mukhy du:kh pratikool vedaniy hai. bhashyakar ne kaha hai- jahaan sukh hai vahaan du:kh avashy rahata hai. sukh ke sath du:kh ka avinabhav sanbandh hai. phalat: jivoan ke sukh bhi du:kh haian. sukh ke karan sharir adi to du:kh hai hi. in sabhi du:khoan ki atyantik nivritti ko hi mukti ke roop mean vyakhya ki gayi hai. yahaan ek bat avadhey hai. yah kadapi nahian manana chahie ki maharshi gautam sukh padarth ko nahian manate haian. unhoanne anek sootroan mean sukh pad ka vyavahar kiya hai. kintu unaka kahana hai ki mumukshu vyakti sukh ka bhi du:kh ke roop mean hi dhyan karata hai atev pramey varg mean usaka ullekh nahian kiya gaya hai.
apavarg
barahavaan pramey apavarg hai. du:kh ki atyantik nivritti hi apavarg hai.[14] sushuptikal mean tatha pralay adi mean jo du:kh ki samayik nivritti hoti hai, vah atyantik du:khanivritti nahian hai. jis du:kh ki nivritti ke bad pun: kadapi janm nahian ho arthath du:khotpatti ke karan ka abhav hi atyantik du:khanivritti hai. is apavarg ki prapti ke upay nyayadarshan ke dvitiy sootr mean varnit haian. tattvajnan ke uday se mithyajnan nasht ho jata hai aur mithyajnan ke abhav mean ragadveshatmika pravritti nahian hoti hai. pravritti ke abhav mean is sansar mean kisi ka janm nahian hota hai aur jab janm hi nahian hoga to du:khoan ka bhog vahaan kaise kisako hoga. is tarah tattvajnan ki prakriya se apavarg ka labh hota hai. yahaan isake upasanhar mean itana kahana avashyak hai ki in barah prameyoan mean hey aur upadey ka bhi vichar kiya gaya hai. sharir adi du:khaparyant dash pramey hey arthath tyajy haian. pratham aur antim arthath atma aur apavarg upadey (grahan karane yogy) haian. atma ka n to uchchhed sanbhav hai aur n to usaka uchchhed kisi ka kamy ho sakata hai. atev vah upadey hai. apavarg to atma ka param tatha charam lakshy hai, kyoanki vahi chirasthayi hota hai, vah to upadey hai hi. du:kh svabhav se hi apriy hone se avashy hey hai.
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sanbandhit lekh
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