भारतीय दर्शन

bharatiy darshan
bharatiy ved|200px|center
vivaran	'bharatiy darshan' ka aranbh vedoan se hota hai. 'ved' bharatiy dharm, darshan, sanskriti, sahity adi sabhi ke mool strot haian. aj bhi dharmik aur saanskritik krityoan ke avasar par ved-mantroan ka gayan hota hai. anek darshan-sanpraday vedoan ko apana adhar aur praman manate haian.
bhasha	sanskrit
rachana kal	vedoan ka rachana kal bahut vivadagrast hai. pray: pashchimi vidvanoan ne rrigved ka rachana kal 1500 ee. poo. se lekar 2500 ee. poo. tak mana hai. isake viparit bharatiy vidvanh jyotish adi ke pramanoan dvara rrigved ka samay 3000 ee. poo. se lekar 7500 varsh ee. poo. tak manate haian.
shaddarshan	saankhy, yog, nyay, vaisheshik, mimaansa, vedaant
sanbandhit lekh	upanishad, ved, uttar mimaansa, poorv mimaansa, rrigved, samaved, atharvaved, yajurved.
any janakari	vaidik aur avaidik darshanoan ke atirikt bharatiy darshan paranpara mean ek tisari dhara shaiv tatha shakt sanpradayoan ki pravahit hoti rahi hai. rrigved aur yajurved ke rudr ke roop mean shiv ka varnan hai.

bharatiy darshan bharatiy darshan ka aranbh vedoan se hota hai. 'ved' bharatiy dharm, darshan, sanskriti, sahity adi sabhi ke mool strot haian. anek darshan-sanpraday vedoan ko apana adhar aur praman manate haian. prachin kal mean itane vishal aur samriddh sahity ke vikas mean hazaroan varsh lage hoange, isamean koee sandeh nahian. upalabdh vaidik sahity sanpoorn vaidik sahity ka ek chhota-sa aansh hai. vaidik sahity ka vikas char charanoan mean hua hai. ye 'sanhita', 'brahman', 'aranyak' aur 'upanishad' haian.

sanskriti ke mool strot

'ved' bharatiy dharm, darshan, sanskriti, sahity adi sabhi ke mool strot haian. adhunik arth mean vedoan ko ham darshan ke granth nahian kah sakate. ve prachin bharatavasiyoan ke sangitamay kavy ke sankalan hai. unamean us samay ke bharatiy jivan ke anek vishayoan ka samavesh hai. vedoan ke in gitoan mean anek prakar ke darshanik vichar bhi milate haian. chiantan ke inhian bijoan se uttarakalin darshanoan ki vanarajiyaan vikasit huee haian. adhikaansh bharatiy darshan vedoan ko apana adi strot manate haian. ye 'astik darshan' kahalate haian. prasiddh 'shaddarshan' inhian ke aantargat haian. jo darshan sanpraday apane ko vaidik paranpara se svatantr manate haian, ve bhi kuchh sima tak vaidik vichar dharaoan se prabhavit haian.

rachana samay

vedoan ka rachana kal bahut vivadagrast hai. pray: pashchimi vidvanoan ne rrigved ka rachana kal 1500 ee. poo. se lekar 2500 ee. poo. tak mana hai. isake viparit bharatiy vidvanh jyotish adi ke pramanoan dvara rrigved ka samay 3000 ee. poo. se lekar 7500 varsh ee. poo. tak manate haian. itihas ki vidit gatiyoan ke adhar par in prachin rachanaoan ke samay ka anuman karana kathin hai. prachin kal mean itane vishal aur samriddh sahity ke vikas mean hazaroan varsh lage hoange, isamean koee sandeh nahian hai . upalabdh vaidik sahity sanpoorn vaidik sahity ka ek chhota-sa aansh hai. prachin yug mean rachit samast sahity sankalit bhi nahian ho saka hoga aur sankalit sahity ka bahut-sa bhag akramanakariyoan ne nasht kar diya hoga. vastavik vaidik sahity ka vistar itana adhik tha ki usake rachana kal ki kalpana karana kathin hai. nissandeh vah bahut prachin raha hoga.

vaidik kal

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vaidik rrishiyoan ne ekaant aranyoan (vanoan) mean rahakar jin granthoan ki rachana ki, ve aranyak kahalaye. in granthoan mean tap ko jnan marg ka adhar manakar tap par hi bal diya gaya tha. sootr granthoan ki rachana ke sath karmakaand ki mahatta badhane lagi. bharatiy yajn paddhati ka samyak vivechan shraut sootroan mean milata hai, manav jivan ke solah sanskaroan ka vivechan smriti sootroan mean upalabdh hai. smritiyoan ka pariganan bhi vaidik sahity mean hi hota hai. in granthoan mean vaidik sanskriti ka svaroop aankit kiya gaya hai. yadyapi manusmriti tatha yajnavalky smriti hi sarvadhik charcha ka vishay banian kiantu smritiyoan ki sankhya puranoan ki bhaanti bahut adhik hai. smriti granth lok jivan ke achar-vichar, dharmashastr, ashram, varn, rajy aur samaj adi parak anushasan ka aankan prastut karate haian. kul milakar is samast vaidik sahity mean nirgun param satta ki vidyamanata many thi. usi param satta ki daiviy shakti prakriti ke vibhinn tattvoan mean samahit mani jati thi. varun, soory, agni bhautik tattv pradan karane vale devataoan ke roop mean poojy the. indr un devataoan ke niyanta the. tab log mandiroan ki sthapana nahian karate the kyoanki prakriti ke aansh-aansh mean usaki abhivyakti ka anubhav karate the. unake achar-vichar mean karm, jnan, upasana ki svikriti thi. tatkalin sanskriti mean yajn ki pradhanata thi.

mahabharat kal

mahabharat yug tak vaicharik virodh badh chuka tha. us sangharshamay samaj mean ek or jnan par bal diya ja raha tha doosari or karm par. aisi visham k diyoan mean ek or charvak ne jnan aur karm ki nirarthakata par prakash dalakar jivan ke bhautik sukh ko ujagar karane ka kary kiya, to doosari or saankhy darshan ke aankur bhi tatkalin sanskriti mean ubharate dikhalayi p de. bhagavadgita ne samajik vishamataoan ko door kar samanata lane ka kary kiya. gita ne naitik drishtikon ko sarvasulabh banaya. isake madhyam se prabuddh manav samaj se itar janasadharan mean charvakajany pravritti tatha upanishadajany nivritti ka samanvit roop aankit hua. gita ke upadesh ne phalakaankshavihin karm mean lage rahane ki or pravritt kiya. isake anusar samast karm eeshvar ke prati arpit hone chahie. at: uttar vaidik kal mean sarveshvaravad ka prachar hua, atma-paramatma ke aansh-aanshi sanbandh ka vivechan hua. yajnoan ki anek roopata ka prasar hua. grih yajn, panchamahayajn, solah sanskar sanbandhi yajnoan ki sanpannata bhinn-bhinn mantroan se hoti thi; at: yajn vishayak jnan purohitoan tak simit hota gaya. uttarottar karmavad ki mahatta badhati gayi. jnan tatha upasana ki apeksha karmakaand adhik mahattvapoorn ho gaya. yajnoan mean anek prakar ke jivoan ki ahutiyaan di jane lagian.

• is prakar ka raktapat janasadharan ki utpi da ka karan ban baitha. un vishay gh diyoan mean nastik darshanoan ne janm liya. nastik ka abhipray vedoan mean vishvas n hone se tha. charvak, jain tatha bauddh darshanavadi karmakaand ki atishayata ko vaidik paranpara manakar usase door hat rahe the. unhoanne manav-samaj ko lekar jivan ki vyavaharik paksh ki or le jane ka prayas kiya. charvak darshan mean sukhapoorvak jivanayapan karane par bal diya gaya tha -

yavajjiveth sukhan jiveth rrinan kritva ghritanpiveth.
bhasmi bhootasy dehasy punaragamanan kut:॥

• janata janardan ke lie is prakar ke kathan itane suandar the ki yah darshan charvak (charu+vakh =charvak) kahalaya. yah bhautikavadi, pratyakshavadi, nirishvaravadi, yadrichchhavadi, svabhavavadi tatha sukhavadi darshan hai. yah paanch tattvoan mean se akash ko svikar nahian karata, keval pratyaksh par vishvas karata hai. jivan ka lakshy adhikadhik bhautik sukh prapt karana hai. mahabharat yuddh ke uparaant samaj kuchh aisi vicharadhara mean phans gaya tha ki manavamatr svayametar kisi par vishvas nahian karana chahata tha. jain tatha bauddh mat ne manav samaj ke atmavishvas ko pusht kar unhean vyavaharik jivan sucharu roop se jine ke lie prerit kiya.

'ved' ek sanpoorn sahity

vedoan ke sanbandh mean yah spasht karana avashyak hai ki quran aur baibil ki bhaanti 'ved' kisi ek granth ka nam nahian hai aur n ve kisi ek manushy ki rachanaean haian. 'ved' ek sanpoorn sahity hai, jisaki vishal paranpara hai aur jisamean anek granth sammilit haian. dharmik paranpara mean vedoan ko nity, apaurushey aur eeshvariy mana jata hai. aitihasik drishtikon se ham unhean rrishiyoan ki rachana man sakate haian. ved mantroan ke rachane vale rrishi anek haian.

vaidik sahity ka vikas

darshan	pravartak/rachiyata

pramukh darshan evan pravartak (shaddarshan ke atirikt)
bauddh darshan	gautam buddh
jain darshan	mahavir
ajivak	makkhaligoshal
akriyavad	pooran kashyap
nity padarthavad	pakuth kachyayan
advaitavad	shankarachary
vishishtadvait	ramanujachary
dvaitadvait	nimbarkachary
shuddhadvait	ballabhachary
pashupat	lakulish
pramukh darshan evan rachiyata
charvak (bhautikavadi)	charvak
saankhy	kapil
yog	pantajali (yogasootr)
nyay	gautam (nyayasootr)
poorv mimaansa	jaimini
uttar mimaansa (vedaant)	badarayan (brahmasootr)
vaisheshik	kanad v ulook

vaidik sahity ka vikas char charanoan mean hua hai. ye nimnalikhit haian-

1. sanhita
2. brahman
3. aranyak
4. upanishad

sanhita

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mantroan aur stutiyoan ke sangrah ko 'sanhita' kahate haian. rrigved, yajurved, samaved tatha atharvaved, ye sabhi mantroan ki sanhitaean hi haian. inaki bhi anek shakhaean haian. in sanhitaoan ke mantr yajn ke avasar par devataoan ki stuti ke lie gae jate the. aj bhi dharmik aur saanskritik krityoan ke avasar par inaka gayan hota hai. in vedamantroan mean iandr, agni, varun, soory, som, usha adi devataoan ki sangitamay stutiyaan surakshit haian. yajn aur devopasana hi vaidik dharm ka mool roop tha. vedoan ki bhavana uttarakalin darshanoan ke saman sannyasapradhan nahian hai. vedamantroan mean jivan ke prati astha tatha jivan ka ullas ot prot hai. jagath ki asatyata ka vedamantroan mean abhas nahian hai. rrigved mean maulik moolyoan ka paryapt man hai. vaidik rrishi devataoan se ann, dhan, santan, svasthy, dirghayu, vijay adi ki abhyarthana karate haian.

vedoan ke mantr prachin bharatiyoan ke sangitamay lokakavy ke uttam udaharan haian. brahman, aranyak aur upanishad granthoan mean gady ki pradhanata hai, yadyapi unaka yah gady bhi layayukt hai. brahman granthoan mean yajnoan ki vidhi, unake prayojan, phal adi ka vivechan hai. aranyak granthoan mean adhyatmikata ki or jhukav dikhaee deta hai. jaisa ki is nam se hi vidit hota hai, ye vanaprasthoan ke upayog ke granth haian. upanishadoan mean adhyatmik chiantan ki pradhanata hai. charoan vedoan ki mantr sanhitaoan ke brahman, aranyak aur upanishad alag-alag milate haian. shatapath, taanday adi brahman prasiddh aur mahatvapoorn haian. aitarey, taittiriy adi ke nam se aranyak aur upanishad donoan milate haian. inake atirikt eesh, ken, kath, prashn, muandak, maandooky adi prachin upanishad bharatiy chiantan ke adi strot haian.

upanishad

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250px|thumb|hastalikhit granth, eeshavasyopanishad upanishadoan ka darshan adhyatmik hai. brahm ki sadhana hi upanishadoan ka mukhy lakshy hai. brahm ko atma bhi kahate haian. 'atma' vishayajagat, sharir, iandriyoan, man, buddhi adi sabhi avagamy tatvoan se pare ek anirvachaniy aur atiandriy tatv hai, jo chitsvaroop, anant aur anandamay hai. sabhi parichchhedoan se pare hone ke karan vah anant hai. aparichchhann aur ek hone ke karan atma bhed moolak jagath mean manushyoan ke bich aantarik abhed aur advait ka adhar ban sakata hai. atma hi manushy ka vastavik svaroop hai. usaka sakshatkar karake manushy man ke samast bandhanoan se mukt ho jata hai. advaitabhav ki poornata ke lie atma athava brahm se j d jagath ki utpatti kaise hoti hai, isaki vyakhya ke lie maya ki anirvachaniy shakti ki kalpana ki gee hai. kiantu srishtivad ki apeksha atmik advaitabhav upanishadoan ke vedaant ka adhik mahatvapoorn paksh hai. yahi advaitabhav bharatiy sanskriti mean otaprot hai.

vedaant

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darshan ke kshetr mean upanishadoan ka yah brahmavad shankarachary, ramanujachary adi ke uttarakalin vedaant matoan ka adhar bana. vedoan ka aantim bhag hone ke karan upanishadoan ko 'vedaant' bhi kahate haian. upanishadoan ka abhimat hi age chalakar vedaant ka siddhaant aur sanpradayoan ka adhar ban gaya. upanishadoan ki shaili saral aur ganbhir hai. anubhav ke ganbhir tatv atyant saral bhasha mean upanishadoan mean vyakt hue haian. unako samajhane ke lie anubhav ka prakash apekshit hai. brahm ka anubhav hi upanishadoan ka lakshy hai. vah apani sadhana se hi prapt hota hai. guru ka sanpark usamean adhik sahayak hota hai. tap, achar adi sadhana ki bhoomika banate haian. karm atmik anubhav ka sadhak nahian hai. karm pradhan vaidik dharm se upanishadoan ka yah matabhed hai. sannyas, vairagy, yog, tap, tyag adi ko upanishadoan mean bahut mahatv diya gaya hai. inamean shraman paranpara ke kathor sannyasavad ki prerana ka srot dikhaee deta hai. tapovadi jain aur bauddh mat tatha 'gita ka karmayog' upanishadoan ki adhyatmik bhoomi mean hi aankurit hue haian.

nastik darshan

upanishadoan ke 'adhyatmavad' tatha 'tapovad' mean hi vaidik karmakaand ke viruddh ek pratikriya ne ek prakat kraanti ka roop grahan kar liya. jain dharm ka aranbh bauddh dharm se pahale hua tha. mahavir svami ke poorv 23 jain tirthankar ho chuke the. mahavir svami ne jain dharm ka prachar kiya. bauddh dharm ke pravartak gautam buddh unake samakalin the. donoan ka samay eesa poorv chhathi shatabdi mana jata hai. inhoanne vedoan se svatantr ek navin dharmik paranpara ka pravartan kiya. vedoan ko n manane ke karan jain aur bauddh darshanoan ko 'nastik darshan' bhi kahate haian. inaka maulik sahity kramash: mahavir aur buddh ke upadeshoan ke roop me hai, jo kramash: prakrit aur pali ki lokabhashaoan mean milata hai tatha jisaka sangrah in mahapurushoan ke nirvan ke bad kee sangitiyoan mean unake anuyayiyoan ke paramarsh ke dvara hua. buddh aur mahavir donoan himalay pradesh ke rajakumar the. yuvavay mean hi sannyas lekar unhone apane dharmo ka upadesh aur prachar kiya. unaka yah sanyas upanishadoan ki paranpara se prerit hai. jain aur bauddh dharmoan mean tap aur tyag ki mahima bhi upanishadoan ke dasharn ke anukool hai. ahiansa aur achar ki mahatta tatha jatibhed ka khandan in dharmoan ki visheshata hai. ahiansa ke bij bhi upanishadoan mean vidyaman haian. phir bhi ahiansa ki dhvaja ko dharm ke akash mean phaharane ka shrey jain aur bauddh sanpradayoan ko dena hoga.

mahavir svami ke upadesh

[[chitr:Mahavir-Bhagwan-Delhi-1.jpg|mahavir ki pratima, dilli|thumb|right|250px]] mahavir svami ke upadeshoan se lekar jain dharm ki paranpara aj tak chal rahi hai. mahavir svami ke upadesh 41 sootroan mean sankalit haian, jo jainagamoan mean milate haian. umasvati ka 'tatvarthadhigam sootr' (300 ee.) jain darshan ka prachin aur pramanik shastr hai. siddhasen divakar (500 ee.), haribhadr (900 ee.), merutuang (14vian shatabdi), adi jain darshan ke prasiddh achary haian. siddhaant ki drishti se jain darshan ek or adhyatmavadi tatha doosari or bhautikavadi hai. vah atma aur pudgal donoan ko manata hai. jain mat mean atma prakash ke saman vyapak aur vistarashil hai. punarjanm mean navin sharir ke anusar atma ka sankoch aur vistar hota hai. svaroop se vah chaitany svaroop aur anandamay hai. vah man aur iandriyoan ke madhyam ke bina paroksh vishayoan ke jnan mean samarth hai. is alaukik jnan ke tin roop haian-

1. avadhijnan
2. man:paryay
3. kaivaly jnan

poorn jnan ko 'kaivaly jnan' kahate haian. yah nirvan ki avastha mean prapt hata hai. yah sab prakar se vastuoan ke samast dharmoan ka jnan hai. yahi jnan 'praman' hai. kisi apeksha se vastu ke ek dharm ka jnan 'nay' kahalata hai. 'nay' kee prakar ke hote haian. jnan ki sapekshata jain darshan ka siddhaant hai. yah sapekshata manaviy vicharoan mean udarata aur sahishnuta ko sanbhav banati hai.

asrav

sabhi vichar aur vishvas aanshik saty ke adhikari ban jate haian. poorn saty ka agrah anuchit hai. vah nirvan mean hi prapt ho sakata hai. nirvan atma ka kaivaly hai. karm ke prabhav se pudgal ki gati atma ke prakash ko achchhadit karati hai. yah 'asrav' kahalata hai. yahi atma ka bandhan hai.

nirjara

tap, tyag aur sadachar se is gati ka avarodh 'sanvar' tatha sanchit karmapudgal ka kshay 'nirjara' kahalata hai. isaka aant 'nirvan' mean hota hai. nirvan mean atma ka anant jnan aur anant anand prakashit hota hai.

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buddh ke upadesh

250px|right|buddh pratima, bodhagaya, bihar bhagavan buddh ke upadesh tin pitakoan mean sankalit haian. ye nimn haian-

1. sutt pitak
2. vinay pitak
3. abhidhamm pitak

ye pitak bauddh dharm ke agam haian. kriyashil saty ki dharana bauddh mat ki maulik visheshata hai. upanishadoan ka brahm achal aur aparivartanashil hai. buddh ke anusar parivartan hi saty hai. pashchimi darshan mean hairaklaitas aur bargasaan ne bhi parivartan ko saty mana hai. is parivartan ka koee aparivartaniy adhar bhi nahian hai.

bauddh darshan

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bauddh darshan ke pratishthapak mahatma buddh (siddharth) the. mahatma buddh ne rajasi vaibhav ki nissarata ka anubhav kiya tatha bodhisattv prapt karake unhoanne nirishvaravad ki sthapana ki. bauddh darshan ke anusar char aryasaty haian:

1. sarvandu:khamh
2. du:kh samuday
3. du:kh nirodh
4. du:kh nirodhagamini pratipad

n saansarik bhog mean lipt rahana uchit hai aur n sharir ko vyarth ka kasht dena. ashtaangik marg se ichchhaoan aur trishnaoan par vijay prapt ki ja sakati haian yah darshan kshanikavadi hai. is darshan mean atma ke sthayitv ki bhi asvikriti hai, vah nirantar parivartanashil mani gayi hai. bauddh darshan mean mukhy roop se satkarm par bal diya gaya hai, vahi nirvan tak pahuancha sakata hai.

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anatmavad

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bahy aur aantarik jagath mean koee dhruv saty nahian hai. bahy padarth 'svalakshanoan' ke sanghat haian. atma bhi manobhavoan aur vijnanoan ki dhara hai. is prakar bauddh mat mean upanishadoan ke atmavad ka khandan karake 'anatmavad' ki sthapana ki gee hai. phir bhi bauddh mat mean karm aur punarjanm many haian. atma ko n manane par bhi bauddh dharm karuna se otaprot haian. du:kh se dravit hokar hi buddh ne sannyas liya aur du:kh ke nirodh ka upay khoja. avidya, trishna adi mean du:kh ka karan khojakar, unhoanne inake uchchhed ko nirvan ka marg bataya. anatmavadi hone ke karan bauddh dharm ka vedaant se virodh hua. is virodh ka phal yah hua ki bauddh dharm ko bharat se nirvasit hona p da. kiantu eshiya ke poorvi deshoan mean usaka prachar hua. buddh ke anuyayiyoan mean matabhed ke karan kee sanpraday ban ge. jain sanpraday vedaant ke saman dhyanavadi hai. isaka chin mean prachar hai. siddhaantabhed ke anusar bauddh paranpara mean char darshan prasiddh haian. inamean 'vaibhashik' aur 'sautraantik' mat hinayan paranpara mean haian. yah dakshini bauddh mat haian. isaka prachar bhi lanka mean hai. 'yogachar' aur 'madhyamik' mat mahayan paranpara mean haian. yah uttari bauddh mat hai. in charoan darshanoan ka uday eesa ki aranbhik shatabdiyoan mean hua tha. isi samay vaidik paranpara mean shaddarshanoan ka uday hua. is prakar bharatiy panrapara mean darshan sanpradayoan ka avirbhav lagabhag ek hi sath hua hai tatha unaka vikas paraspar virodh ke dvara hua hai. pashchimi darshanoan ki bhaanti ye darshan poorva par kram mean udit nahian hue haian.

bahyanumeyavad

vasubandhu (400 ee.), kumaralat (200 ee.) maitrey (300 ee.) aur nagarjun (200 ee.) in darshanoan ke pramukh achary the. vaibhashik mat bahy vastuoan ki satta tatha svalakshanoan ke roop mean unaka pratyaksh manata hai. at: use bahy pratyakshavad athava 'sarvastitvavad' kahate haian. saitraantik mat ke anusar padarthoan ka pratyaksh nahian, anuman hota hai. at: use bahyanumeyavad kahate haian.

vijnanavad

yogachar mat ke anusar bahy padarthoan ki satta nahian hai. hamean jo kuchh dikhaee deta hai, vah vijnan matr hai. yogachar mat vijnanavad kahalata hai. madhyamik mat ke anusar vijnan bhi saty nahian hai. sab kuchh shoony hai. shoony ka arth nirasvabhav, ni:svaroop athava anirvachaniy hai. shoonyavad ka yah shoony vedaant ke brahm ke bahut nikat a jata hai.

charvak darshan

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vedavirodhi hone ke karan nastik sanpradayoan mean charvak mat ka bhi nam liya jata hai. bhautikavadi hone ke karan yah adar n pa saka. isaka itihas aur sahity bhi upalabdh nahian hai. 'brihaspati sootr' ke nam se ek charvak granth ke uddharan any darshan granthoan mean milate haian. charvak mat ek prakar ka yatharthavad aur bhautikavad hai. isake anusar ek pratyaksh hi praman hai. anuman aur agam sandigdh hote haian. pratyaksh par ashrit bhautik jagath hi saty hai. atma, eeshvar, svarg adi sab kalpit haian. bhootoan ke sanyog se deh mean chetana utpann hoti hai. deh ke sath maran mean usaka aant ho jata hai. atma nity nahian hai. usaka punarjanm nahian hota hai. jivan kal mean yathasanbhav sukh ki sadhana karana hi jivan ka lakshy hona chahie.

gita karmayog

upanishatkal mean ek or bauddh aur jain dharmoan ki avaidik paranparaoan ka avirbhav hua tatha doosari or vaidik darshanoan ka uday hua tha. eesa ke janm ke poorv aur bad ki ek do shatabdiyoan mean anek darshanoan ki samanaantar dharaean bharatiy vichar bhoomi par pravahit hone lagian. bauddh aur jain darshanoan ki dharaean bhi inamean sammilit haian. vaidik darshanoan mean shaddarshan adhik prasiddh haian. gita darshan bhi inaka samakalin hai. gita ka karmayog upanishadoan ke brahmavad ke bad ek mahatvapoorn maulik darshan hai. sabhi vaidik darshanoan ne karmayog ka mahatv svikar kiya hai. vyavaharik hone ke karan use pratinidhi bharatiy jivan darshan kaha ja sakata hai. gita ke karmayog mean adhyatm aur jivan ka adbhud samanvay hua hai. aitihasik drishti se yah vaidik karmakaand aur upanishadoan ke brahmavad ka samanvay hai. adhyatm aur karm ka yah samanvay atyant mahatvapoorn hai. upanishadoan ke vedaant tatha bauddh aur jain dharm ke sannyasavad ke prabhav s bharatiy janata mean virakti aur nivritti ka prabhav itana badh raha tha ki samaj ke lie ghatak ban jata hai. aisi sthiti mean gita ne karmayog ka sandesh dekar desh ko ek sanjivan mantr pradan kiya. adhyatm ko svikar kar gita ne sanyas ko ek nee paribhasha di. 'sanyas' ka samany arth 'tyag' hai. kiantu is tyag mean pray: bhraanti ho jati hai. bhojan, shayan adi prakritik karmoan ka tyag kiya ja sakata hai. kamy karmoan ka bhi tyag sanbhav hai. yahi gita ka sannyas hai. phal ki kamana tyag kar lok sanbhav hai. yahi gita ka sanyas hai. phal ki kamana tyag kar lok sangrah ke lie nishkam karm karana jivan ka adarsh hai. yahi moksh ka sadhan hai. gita ka yah nishkam karmayog adhikaansh bharatiy darshanoan ne apanaya hai. jnanayog usaka adhyatmik adhar hai aur bhaktiyog usaka bhavatmak darshan hai.

shaddarshan

gita ke karmayog ke atirikt vaidik darshanoan mean shaddarshan prasiddh haian. inake nam nimn prakar se vidit hai-

1. saankhy
2. yog
3. nyay
4. vaisheshik
5. mimaansa
6. vedaant

inake praneta kapil, patanjali, gautam, kanad, jaimini ke badarayan the. eesa ke janm ke asapas in darshanoan ka uday mana jata hai. inake aranbhik sanket upanishadoan mean bhi milate haian. pratyek darshan ka adhar granth ek darshanasootr hai. 'sootr' bharatiy darshan ki ek adbhut shaili hai. gine chune shabdoan mean siddhaant ke sar ka sanket sootroan mean rahata hai. sankshipt hone ke karan sootroan par vistrit bhashy aur anek tikaoan ki rachana huee. bharatiy darshan ki yah shaili svatantr darshan granthoan ki pashchimi shaili se bhinn hai. guru-shishy-paranpara ke anukool darshan ki shiksha aur rachana isaka adhar hai. yah paranpara shaddarshanoan ke bad navin darshanoan ke uday mean badhak rahi. vyakhyaoan ke prasang mean kuchh navinata aur matabhed ke karan mukhy darshanoan mean upabhed avashy paida ho ge. praman vichar, srishti mimaansa aur moksh sadhana shaddarshanoan ke samany vishay haian. ye chh: darshan kisi n kisi roop mean atma ko manate haian. atma ki prapti hi moksh hai. punarjanm, achar, yog adi ko bhi ye manate haian. nyay, yog adi kuchh darshan eeshvar mean vishvas karate haian. saankhy aur mimaansa darshan nirishvaravadi haian. pratyaksh, anuman, upaman aur shabd ye char praman samanyat: sabhi darshanoan ko many haian. mimaansa mat mean arthapatti aur anupalabdhi ye do praman aur mane jate haian. upanishanmoolak hone ke karan inamean vedaant darshan sabase adhik prachin hai. kiantu brahmasootr mean any darshanoan ka khandan hai tatha usaka prachinatam bhashy shankarachary ka hai. any darshan sootroan ke bhashy eesa ki aranbhik shatabdiyoan mean rache ge.

saankhy darshan

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saankhy sootr sanbhavat: lupt ho gaya hai. eeshvarkrishna ki 'saankhyakarika' saankhy darshan ka pramanik granth hai. saankhy darshan nirishvaravadi dvaitavad hai. isake anusar prakriti aur purush do svatantr aur sanatan sattaean haian. 'prakriti' j d hai aur jagath ka sookshm karan hai. vah satv, rajas aur tamas in tin gunoan ki samyavastha ka nam prakriti hai. prakriti ke sath purush ka sanpark hone se sarg ka aranbh hota hai. sarg purush ka bandhan hai. tatvajnan se moksh hota hai. apane shuddh chetan kartritv bhoktritv rahit svaroop ke jnan se purush mukt hota hai. saankhy darshan ke praneta kapil muni the. unhoanne j d jangam jagath ki prahelika sulajhate hue purush ke sath chaubis prakritik tattvoan ka akhyan kiya. isi se yah saankhy darshan nam se abhihit hua. kapil muni ke anusar jab tak prakriti ki sattv raj tam mean samyavastha hai, utpatti nahian hoti. vishamavastha mean utpatti hoti hai, pun: samy hone par pralay mean sab kuchh samahit ho jata hai. purush ajanma, sarvashaktisanpann, amar aur alipt hai. vah keval prakriti ki samyavastha ko bhang karata hai. chaubis tattvoan ki ganana is prakar ki hai: prakriti (sath, raj, tamh se yukt) 1+buddhi 1+ahankar 1. (sath, raj, tam ke udvelan se kuchh aantarik parinam utpann hote haian tatha kuchh bahy): aantarik parinam = man (1) + jnaneandriyaan (5)+ karmeanndriyaan (5)bahy parinam= tanmatra (5)+ panchabhoot (5) phalat: srishti ka udbhav hota hai. kapil muni ne saankhy darshan mean matr siddhaantoan ka vivechan kiya hai.

yog darshan

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yog darshan ke siddhaant saankhy ke saman haian. yog sootr par rachit bhashy aur tikaean yog darshan ki vistrit paranpara ka adhar haian. yog darshan ka mukhy lakshy samadhi ke marg ko prashast karana hai. samadhi mean chitt ki samast vrittiyoan ka nirodh ho jata hai. abhyas, vairagy aur dhyan yog ke mukhy sadhan haian. eeshvar ko bhi dhyan ka lakshy banaya ja sakata hai. itana hi yog darshan mean eeshvar ka mahatv hai. yam, niyam, asan, pranayam, pratyahar, dharana, dhyan aur samadhi ke ath aangoan se yukt 'ashtaangayog' yog ka sarvajan sulabh marg hai. yog darshan ke udbhavak patanjali ne saankhy darshan ke siddhaantoan ko karm se jo dakar prastut kiya. unhoanne chittavritti nirodh par bal diya. usako do shreniyoan mean baanta-

1. shariraparak (hathayog),
2. manaparak (rajayog).

hathayog ke aantargat ahiansa, saty, astey, brahmachary, aparigrah, niyam, asan, pranayam pratyahar ka vivechan hai tatha rajayog ke aantargat dharana, dhyan, samadhi ka aankan hai. indriyoan ke lobh sanvaran tatha chittavritti nirodh ke phalasvaroop turiyavastha (samadhi ki avastha) taduparaant jivanamukti (jab tak sharir nahian tyaga) aur aantatogatva dehamukti (sharir tyag kar) ki upalabdhi hoti hai.

nyay darshan

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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 chhh pranaliyoan (darshanoan) mean se ek ke lie hone laga, jo apane tark tatha jnan mimaans ke vishleshan ke lie mahattvapoorn tha. nyay darshan ki sabase b di den nishkarsh ki vivechana pranali ka vistrit varnan hai. nyay darshan ke praneta gautam muni the. yah mat tark tatha jnan par bal deta hai. isake anusar brahm sarvashaktisanpann, sarvajn tatha saty hai. atma bhi saty, ajar tatha amar hai. tark char pramanoan (anuman, upaman, pratyaksh tatha apt shabd) par adharit rahata hai. is darshan ne tark-pranali ko vikasit kiya.

vaisheshik darshan

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nyay vaisheshik praman pradhan darshan haian. nyay ek prakar ka bharatiy tarkashastr hai. vaisheshik darshan ke udbhavak kanad muni the. unhoanne drishy jagath ki vyakhya, use vibhinn shreniyoan mean vibhakt karake ki hai, at: is darshan ke anusar vishv ka saty-dravy, gun, karm, samany, vishesh tatha samavay hai. vaisheshik ne paramanuvad par phir se drishti dali. nyay sootr par anek prasiddh tikaean haian. gangesh upadhyay ki 'tatvachiantamani' se navadvip mean navy nyay ki paranpara ka aranbh hua tha. nyay darshan ke pahale hi sootr mean 16 padarthoan ka ullekh hai. inake dvara tatvajnan hota hai, jo ni:shreyas athava moksh ka sadhan hai. pramanoan ko vishesh vistar nyay darshan mean milata hai. eeshvar bhakti ko nyay mean moksh ka sadhan mana gaya hai. vaisheshik darshan ek prakar se nyay ka saman tantr hai. vishesh athava paramanu usaka mukhy vishay hai. paramanu srishti ka mool upadan karan hai. eeshvar ko nyay-vaisheshik-dasharn srishti ka nimitt karan manate haian. vaisheshik darshan mean sanpoorn satta ko sat padarthoan mean vibhajit kiya gaya hai-

1. dravy
2. gun
3. karm
4. samany
5. vishesh
6. samavay
7. abhav

nyay ke 16 padarthoan ki apeksha adhik sangat hone ke karan yahi vibhajan age chalakar adhik many hua tatha nyay-vaisheshik-darshan ki us sanyukt paranpara ka adhar bana, jisaka pratinidhitv 'nyayamuktavali' adi arvachin granth karate haian.

mimaansa

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shaddarshanoan mean aantim do darshanoan ko 'mimaansa' kaha jata hai. ye 'poorv mimaansa' aur 'uttar mimaansa' kahalati haian. any darshanoan ki apeksha inaka vedoan se adhik ghanishth sanbandh hai. ek prakar se ye vaidik darshan ki vyakhyaean haian. poorv mimaansa, mantrasanhita aur brahmanoan ke karmakaand ki vyakhya hai. uttar mimaansa upanishadoan ke adhyatmadarshan ka tarkik vivechan hai. vedoan ka aantim bhag hone ke karan upanishadoan ko 'vedaant' kahate haian. uttar mimaansa ka nam bhi 'vedaant' hai. in donoan mimaansaoan ke siddhaantoan ka adhar vedoan mean hai, kiantu vyavasthit darshanoan ke roop mean inaka aranbh any darshanoan ke sath sath hi eesa ke janm ke asapas hua. isilie inaki ganana shaddarshanoan mean ki jati hai. donoan mimaansaoan ke itihas ke tin charan haian. tinoan hi charanoan mean inaka vikas ek hi poorvottar kram mean hua. vaidik yug mean vedoan ke poorvabhag mean karmakaand ka vidhan hua. vedoan ke uttar bhag mean adhyatm ki pratishtha huee. eesa ki aranbhik shatabdi mean jaimini aur badarayan ke 'mimaansasootr' tatha 'brahmasootr' bhi sanbhavat: isi kram mean rache ge. eesa ki satavian shatabdi mean kumaril bhatt aur shankarachary ne isi poorva par kram mean poorv aur uttar mimaansaoan ka uddhar evan prachar kiya tha.

anatmavadi hone ke karan bauddh darshan ka atmavadi vaidik darshan se virodh hai. vaidik dharm ke viruddh kraanti ke roop mean hi eesavi poorv chhathi shatabdi mean bauddh dharm ka uday hua tha. anek karanoan se eesa ki chhathi shatabdi mean bauddh dharm ka hras hone laga. usi samay kumaril aur shankarachary ne vaidik dharm ke donoan pakshoan ki pratishtha ki. inake bad parthasarathi mishr tatha madhavachary n poorv mimaansa darshan ka vistar kiya. madhavachary vijayanagar ke raja bukka ke mantri the. bad mean sannyas lekar vidyarany ke nam se shrriangeri pith ke shankarachary pad par asin hue aur 'panchadashi' namak prasiddh vedaant granth ki rachana ki. vedaantamat ki pratishtha ke lie shankarachary ne desh ke charoan konoan par jin char pithoan ki sthapana ki, unamean shrriangeri pith dakshin mean nilagiri parvat par sthit hai. any tin pith puri, badarikashram aur dvaraka mean haian. shankarachary ne upanishadoan, brahmasootr aur gita par bhashyoan ki rachana ki. shankarachary ke bad vachaspati mishr (9vian shatabdi), shriharsh (12vaan shatabdi) adi acharyoan ne vedaant paranpara ka vistar kiya.

poorvamimaansa

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poorv mimaansa ka mukhy lakshy vaidik karmakaand ki vyavastha karana hai. isake anusar vedamantroan ka mukhy arth vidhi athava karm ke adesh mean hai. jin mantroan mean vidhivachak kriya nahian hai, ve 'arthavad' haian tatha devataoan adi ki prarochana karate haian. yadi yajnadi karm se ek divy shakti utpann hoti hai, jise 'apoorv' kahate haian. yahi apoorv karm phal ka niyamak hai. poorv mimaansa mean eeshvar many nahian hai. ved nity aur apaurushey haian. nity shabd ka kalp kalp mean yatha poorv sphot hota hai aur apoorv ki shakti se yathapoorv srishti ki utpatti hoti hai. poorv mimaansa ki atma vaisheshik ke saman chetanatit hai. nyay darshan ke char pramanoan ke atirikt arthapatti aur anupalabdhi do praman aur mimaansa darshan mean mane jate haian.

uttar mimaansa

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uttar mimaansa vedoan ke uttar bhag par ashrit hai. upanishad vedoan ke aantim bhag haian, at: ve vedaant kahalate haian. uttar mimaansa ka adhik prasiddh nam 'vedaant' hi hai. brahmasootr aur upanishadoan ki vyakhyaoan ke dvara vedaant ka vistar hua hai. anek acharyoan ne bhinn bhinn drishtikon se brahmasootroan aur upanishadoan ki vyakhya ki hai. acharyoan ke vibhinn matoan ke adhar par vedaant ke anek sanpraday ban ge. ye advait, vishishtadvait, dvait adi ke nam se prasiddh haian. vedaant ke ye sanpraday saankhy adi ki bhaanti darshanik nahian haian; in sabhi sanpradayoan ke dharmik pith desh ke vibhinn sthanoan mean pratishthit haian. in pithoan ki achary-paranpara aj tak akshunn chali a rahi hai. vedaant ke in anek sanpradayoan mean shankarachary ka 'advaitamat' sabase prachin hai. yah sanbhavat: sabase adhik pratishthit bhi hai. shankarachary ka advaitavad upanishadoan par ashrit hai. unake anusar brahm hi ek matr saty hai. jagath ka vikshep aur jiv ke brahmabhav ka avaran karati hai. ajnan ka nivaran hone par jiv ko apane brahmabhav ka sakshatkar hota hai. yahi moksh hai. brahm sachchidanand hai. brahm ki satta aur chetana tatha usaka anand anant hai.

vedaant darshan ko 'uttar mimaansa' bhi kaha jata hai. isake pratishthapak badarayan vyas the. unhoanne vedatrayi ko vishesh mahattv diya. us yug tak atharvaved ki rachana nahian huee thi. is darshan ka mukhyadhar prasthan trayi hai arthath upanishad, brahmasootr tatha bhagavadgita namak granthoan ko mukhy roop se grahan kiya gaya hai. isake anusar brahm jagath ki utpatti ka karan hai. vah keval anubhooti ka vishay hai. atma svat:siddh hai tatha moksh brahm mean lin hone ka athava mukti ka paryay hai. vedaant mean upanishadoan ke tattv jnan ko vishesh roop se grahan kiya gaya hai. vedaant darshan ka nam hi vaidik yug ke aantim charan ka dyotak hai. us yug mean yah darshan sarvadhik prachalit hua, kyoanki badarayan vyas ne darshanik vyakhya ke sath-sath samajaparak anek tathyoan ko samane rakha tha; jaise stri-purush samanata, shoodroan ke vishay mean udarata adi. isaka sabase b da yogadan samast vishv mean ekata ka bhav jagane ka prayas hai. upanishadoan mean dvait tatha advait darshan ka suandar vivechan upalabdh hai. badarayan vyas ne ab usake sath bhagavadgita tatha brahmasootr ke tathyoan ko samavisht karake atyant nikhara hua darshanik roop prastut kiya. unhoanne pun: 'tattvamasi', 'ahan brahmasmi' ki sthapana ki. is darshan mean ek dhoomil tattv darshaniy hai, vah yah ki badarayan ne brahm ko parinam aur nity drishti donoan hi roopoan mean aankit kiya haijo ki paraspar virodhi vicharadharaean haian.virodhi tattvajany ulajhan ko door karate hue shankarachary ne parinamavad ko vivartavad mean parinat kiya.

shankarachary ne advaitavad ki pratishtha ki, jo mayavad bhi kahalaya. unhoanne paramarthik satta ko 'ek' n kahakar 'advait' kaha jisaka aankan 'neti, neti' ke madhyam se hi sanbhav hai.jagat ki sanpoorn satta ko nakar kar hi brahm ki satta ka anuman lagaya ja sakata hai. shankarachary ne brahm ko 'ekata', 'anekata' se alag 'upadhishoony chetan tattv' mana hai. maya bhi anirvachaniy hai-vah n sat hai, n asat. sat asat se vilakshan hai. usaka parinami upadan karan jagath hai. jaise rajju mean saanp ki athava sipi mean rajat ki pratit hoti hai- usaka parinami upadan karan ajnan hai- vahi maya hai- jo sat asat vilakshan hai. advait brahm ki avasthaean haian- paramarthak avastha mean vah advait brahm hai, saty hai. vyavaharik avastha mean vah jiv, tatha pratibhasit avastha mean svapn kahalata hai. at: jagath evan sansar ka vivartopadan karan brahm hai. maya ki upadhi se brahm hi eeshvar ban jata hai.jaise prithvi se anek vastuoan ka janm hota hai, vaise hi eeshvar se jiv aur vibhinnataean abhavit hoti haian. is anekata se brahm par koee prabhav nahian p data vah mayavi mayajany tattvoan se aprabhavit rahata hai.avidya ki nivritti se moksh ka sakshatkar hota hai. shankarachary ke advaitavad ne samast bharat ko prabhavit kiya. aj bhi bharatiy samaj ka prabuddh varg isase prabhavit hai. shaiv mat ka adhar bhi advaitavad hi tha. lagabhag tin shatabdi bad isake pratirodh mean svar utha. advaitavad ka virodh sahaj kary nahian tha, kiantu bhakti ke prachar ke nimatt vibhinn granthoan ki rachana huee. uttarottar dakshin pradeshiy alavar athava adavar bhaktoan ka mahattv badha- vaishnav bhakti ka udbhav hua. samasamayik vidvanoan ne vibhinn darshanoan ki sthapana ki. unaki vaicharikata ka mooladhar shrimadbhagavat tha. sarvashaktiman, sarvavyapak brahm ko svikar karate hue bhi unhoanne vibhinn konoan se jagat, brahm aur jiv ki vyakhya ki.

advait

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jagrit, svapn aur sushupt ki avasthaoan se pare tatha bahy aur aantarik vishayoan se atit anubhav mean brahm ka prakash hota hai. vishayatit hone ke karan brahm anirvachaniy hai. sankhyatit hone ke karan use 'advait' kaha jata hai. tyag aur prem ke vyavaharoan mean yah advait bhav vibhasit hota hai. samadhi mean isaka aantarik sakshatkar hota hai. advait bhav ko siddh karane ke lie brahm ko jagath ka karan mana gaya hai. brahm ko jagath ka upadan karan manakar donoan ka advait siddh ho jata hai.

eeshvar

upadan ke parinam ki ashanka ko vivartavad ke dvara door kiya gaya hai. vivartakaran avikary hota hai. usaka kary mithya hota hai, jaise rajju mean sarp ka bhram. rajju sarp aur svapn pratibhasik saty haian. jagath vyavaharik saty hai. moksh paryant vah many hai. brahm hi paramarthik saty hai jo moksh mean shesh rah jata hai. maya se yukt brahm 'eeshvar' kahalata hai. vah srishti ka karta hai, kiantu vah paramarthik saty nahian hai. brahmanubhav ka sadhan jnan hai. karm ke sadhy shashvat nahian hote. 'brahm' karm ke dvara sadhy nahian hai. karm aur bhakti moksh ke sahakari karan haian. shravan, manan aur nididhyasan mokshasadhana ke tin charan haian. moksh mean atma samast bandhanoan se mukt ho jati hai aur anant anand se aplavit rahati hai. yah moksh jivan kal mean prapy hai tatha jivan ke vyavahar se isaki poorn sangati hai.

vishishtadvait

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shankarachary ke lagabhag 300 varsh bad 11vian shatabdi mean ramanujachary ne brahmasootroan ki navin vyakhya ke adhar par vishishtadvait mat ki sthapana ki. ramanujakrit 'shribhashy' ke adhar par yah 'shrisanpraday' kahalata hai. ramanuj shankar ke 'mayavad' ko nahian manate the. unake anusar jiv, jagath aur brahm tinoan paramarthik saty haian. jagath brahm ka vivart nahian varanh brahm ki vastavik rachana hai. brahm aur eeshvar ek doosare ke paryay haian. jiv brahm ka aansh hai. moksh mean jagath ka vilay nahian hota aur jiv ka svatantr astitv bana rahata hai. brahm nirvishesh aur nirgun nahian varanh savisheshy aur sagun hai. brahm hi svatantr satta hai. jiv aur jagath usake aprithaksiddh visheshan haian. brahm se prithakh‌ unaka astitv sanbhav nahian hai. at: ramanuj ka mat bhi advait hi hai. jiv aur jagath‌ ke visheshanoan se yukt brahm ka inake sath vishisht advaitabhav hai. brahm inaka aantaryami svami hai. ramanuj ke mat mean bhakti moksh ka mukhy sadhan hai. bhagavan ke gunoan ka jnan bhakti ka prerak hai. sadharan jan aur shoodroan ke lie prapatti arthath sharanagati sarvottam marg haian.

dvaitadvaitavad

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ramanuj ke kuchh varsh bad 11vian shatabdi mean hi nianbarkachary ne dvaitadvaitavad ki pratishtha ki. brahmasootroan par 'vedaant-parijat-saurabh' nam se unaka bhashy is mat ka adhar hai. ramanuj ke saman nianbark bhi jiv aur jagath ko saty tatha brahm ka ashrit manate haian. ramanuj ke mat mean advait pradhan hai. nianbark mat mean dvait ka anurodh adhik hai. ramanuj ke anusar jiv aur brahm mean svaroopagat samy hai, unaki shakti mean bhed haian. nianbark ke mat mean unamean svaroopagat bhed hai. nianbark ke advait ka adhar jiv ki brahm par nirbharata hai. nianbark ka brahm sagun eeshvar hai. krishna ke roop mean usaki bhakti hi moksh ka param marg hai. yah bhakti bhagavan ke anugrah se prapt hoti hai. bhakti se bhagavan ka sakshatkar hota hai. yahi moksh hai. ramanuj aur nianbark dono ke mat mean videh mukti hi many hai.

dvaitamat

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nianbark ke bad 13vian shatabdi mean madhvachary ne dvait mat ka pratipadan kiya. ve poornaprajn tatha anandatirth ke nam se bhi prasiddh haian. unhoanne shankarachary ke advait aur nianbark ke dvaitadvait ka khandan karake dvaitavad ki sthapana ki hai. unake anusar bhed aur abhed donoan ki ekatr sthati sanbhav nahian hai. shankarachary ka 'mayavad' bhi unhean many nahian hai. jagath mithya nahian yatharth hai. sat aur asat se bhinn maya ki tisari anirvachaniy koti sanbhav nahian hai. eeshvar, jiv aur jagath tinoan ek doosare se bhinn haian. bhed ke paanch prakar haian-

1. eeshvarajiv
2. eeshvar-jagat
3. jiv-jagath‌
4. jiv-jiv aur j d padarth

inamean paraspar bhed hai. eeshvar jagath ka upadan karan nahian, nimitt karan hai. upadan karan prakriti hai. eeshvar usaka niyamak hai. eeshvar ki bhakti ke dvara moksh prapt hota hai. mukt jivoan mean paraspar bhed rahata hai. ve eeshvar se bhinn rahakar apani samarthy ke anusar eeshvar ki vibhooti mean bhag lete haian.

shuddhadvait mat

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15vian shatabdi mean vallabhachary ne shuddhadvait mat ka prachar kiya. is mat ka adhar 'brahmasootroan' par likhit vallabhachary ka 'anubhashy' hai. ve maya se alipt shuddh brahm ka advait bhav manate haian. yah brahm nirgun nahian, sagun hai tatha maya ke sanbandh se rahit hai. brahm apani anant shakti se jagatri ke roop mean vyakt hota hai. chit aur anand ka tirodhan hone ke karan jagath mean keval sat roop se brahm ki abhivyakti hoti hai. jiv aur brahm svaroop se ek haian. agni ke sphurligoan ki bhaanti jiv brahm ka aansh hai, visheshan nahian. is prakar sarvatr advait hai, kahian bhi dvait nahian. bhakti moksh ke sadhan do prakar ke haian-

1. maryada
2. pushti

16vian shatabdi mean chaitany mahaprabhu ne 'achianty bhedabhed' ka pravartan kiya. unake shishy roop gosvami ne gau diy vaishnav sanpraday ka pratishthapan kiya. inake anusar bhagavan ki shakti achianty hai. vah virodhi gunoan ka samanvay kar sakati hai. bhedabhed ka chiantan n karake moksh ki sadhana karana hi jivan ka dharm hai. moksh ka arth bhagavan ki priti ka nirantar anubhav hai.

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vedaant ka uday

is prakar vaidik yug ke uttar kal mean upanishadoan mean jis vedaant ka uday hua, usaka navin utthan satavian shatabdi se lekar 16vian shatabdi tak advait, vishishtadvait, dvait, shuddhadvait adi sanpradayoan ke roop mean hua. upanishadoan ka vedaant pashchimi aur uttariy bharat ki den hai. advait adi sanpradayoan ka uday dakshin se hua. inake pravartak dakshin deshoan ke nivasi the. chaitany ka mat bangal se udit hua. kiantu in sabhi sanpradayoan ne vrindavan adi uttari sthanoan mean apane pith banae. shankarachary ne desh ke charoan konoan par pith sthapit kie. uttar, dakshin, poorv, pashchim sabhi pradeshoan ke log in sanpradayoan mean sammilit hue. siddhaant mean bhinn hote hue bhi vedaant ke ye vibhinn sanpraday bharatavarsh ki aantarik ekata ke sootr bane.

shaiv aur shakt sanpraday

vaidik aur avaidik darshanoan ke atirikt bharatiy darshan paranpara mean ek tisari dhara shaiv tatha shakt sanpradayoan ki pravahit hoti rahi hai. kuchh rahasyamay sadhana ke roop mean hone ke karan yah vaidik aur avaidik dharaoan ke sangam mean kuchh sarasvati ke saman gupt rahi hai. kiantu pratyaksh upasana ke roop mean bhi shiv ki manyata bahut hai. prachin aitihasik khojoan se shiv ki prachinata pramanit hoti hai. gaanv gaanv mean shiv ke mandir haian. prati saptah aur prati paksh mean shiv ka vrat hota hai. mahadev parvati ka divy daanpaty bharatiy parivaroan mean adarsh ke roop se poojit hota hai. rrigved aur yajurved ke rudr ke roop mean shiv ka varnan hai. kiantu pray: shiv ko avaidik lokadevata mana jata hai.

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liangayat

taantrik hote hue bhi inaka darshanik sahity vipul hai. isaki spand aur pratyabhijna do shakhaean haian. ek ka adhar vasugupt ki 'spandakarika' aur doosari ka adhar unake shishy somanand ka 'pratyabhijnashastr' hai. jiv aur parameshvar ka advait donoan shakhaoan mean many hai. parameshvar 'shiv' vedaant ke brahm ke hi saman haian. virashaiv mat dakshin deshoan se prachalit hai. inake anuyayi shivaliang dharan karate haian. at: inhean 'liangayat' bhi kahate haian. 12vian shatabdi mean vasav ne is mat ka prachar kiya. virashaiv mat ek prakar ka vishishtadvait hai. shakti vishisht vishv ko param tatv manane ke karan ise shakti vishishtadvait kah sakate haian. uttar aur dakshin mean prachalit shaiv sanpraday bhi uttar vedaant sanpradayoan ki bhaanti bharat ki dharmik ekata ke sootr haian. kailas se rameshvaram tak poojit shiv bharatiy ekata ke mangal devata hai. donoan ki yatraoan ke dvara bharatiy ekata ka vyavaharik anushthan hota hai.

shakti

shakti pooja ka strot sanbhavat: prachin bharat ke matritantr mean hai. bharatiy parivaroan mean devi ki mahima bahut hai. striyoan ke nam mean pray: uttarapad ke roop mean 'devi' shabd ka prayog hota hai. shakti ke anek roop haian. lakshmi, sarasvati, parvati kali, adi ke roop mean devi ki upasana hoti hai. 'shakti' ichchharoop hai. shiv sootr mean ichchhashakti ko uma kumari ka roop diya hai. par tatv ke chinmay roop mean ichchha shakti ka samanvay shakti darshan ka ek mahatvapoorn paksh hai.

bharatiy darshanik

bharatiy darshanik paranpara ne chiantanashil manav samaj ko atmachiantan ke prati jagarook rahakar atmik vikas ke lie prerit kiya. samay-samay par chiantadhara ke kon bhale hi badalate hue dikhayi p date haian kiantu yah darshanik vicharadhara astikata, naitikata tatha adhyatm ki adharashila ke roop mean drashtavy hai. bharatiy mithak sahity mean darshan ke vividh roopoan ko akhyanoan ke madhyam se arakshit rakha gaya. kahian-kahian to mithak ke madhyam se hi darshanik vicharoan ka klisht roop sarvasulabh ho paya hai. nachiketa ke madhyam se sansar ki nissarata- muandakopanishadh mean pakshi yugal ke madhyam se jiv aur atma, devasur sangram ke madhyam se hridayajany suvrittiyoan evan kuvrittiyoan ka sangharsh sahaj roop mean aankit hai. raja alark ki katha jivan ke prati anasakti par prakash dalati hai. samudraparyant prithvi ke svamitv ki nissarata ko pahachanakar unhoanne dhyan yog se moksh prapt kiya tha. darshanik paranpara ne bharatiy samaj ki chiantadhara par adhyatmik aankush lagaye rakhane ka kary kiya hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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