वैशेषिक दर्शन की तत्त्व मीमांसा

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• maharshi kanad ne vaisheshikasootr mean dravy, gun, karm, samany, vishesh aur samavay namak chh: padarthoan ka nirdesh kiya aur prashastapad prabhriti bhashyakaroan ne pray: kanad ke mantavy ka anusaran karate hue padarthoan ka vishleshan kiya.
• shivadity (10vian shati) se poorvavarti achary chandramati ke atirikt pray: any sabhi prakhyat vyakhyakaroan ne padarthoan ki sankhya chh: hi mani, kintu shivadity ne saptapadarthi mean kanadokt chh: padarthoan mean abhav ko bhi jo d kar saptapadarthavad ka pravartan karate hue vaisheshik chintan mean ek krantikari parivartan kar diya. yadyapi chandramati (6thi shati) ne dashapadarthi (dashapadarthashastr) mean kanadasammat chh: padartho mean shakti, ashakti, samany-vishesh aur abhav ko jo dakar dash padarthoan ka ullekh kiya tha, kintu chini anuvad ke roop mean upalabdh is granth ka aur isamean pravartit dashapadarthavad ka vaisheshik ke chintan par koee vishesh prabhav nahian p da. haan, aisa pratit hota hai ki abhav ke padarthatv par chandramati ke samay se lekar shivadity ke samay tak jo charcha huee, usako manyata dete hue hi shivadity ne abhav ka padarthatv to pratishthapit kar hi diya. kuchh vidvanoan ka yah bhi mat hai ki kanad ne arambh mean moolat: dravy, gun aur karm ye tin hi padarth mane the. shesh tin ka pravartan bad mean hua. adhikatar yahi mat prachalit hai, phir bhi sankshepat: chh: padarthoan ka pariganan kanad ne hi kar diya tha.
• vibhinn vidvanoan dvara kiye gaye anusandhanoan dvara jo tathy samane aye haian, unake anusar vaisheshik tattv-mimaansa mean pramukh roop se char mat prachalit hue, jinhean

1. tripadarthavad
2. shatpadarthavad
3. dashapadarthavad tatha
4. saptapadarthavad kaha ja sakata hai.

nyay aur vaisheshik saman tantr mane jate haian. vaisheshikasootr aur nyayasootr ki rachana se poorv sanbhavat: anvikshiki ke antargat in donoan shastroan ka samavesh hota raha, kintu kalantar mean nyayashastr mean pramanoan ke vivechan ko aur vaisheshik shastr mean prameyoan ke vishleshan ko pramukhata di gee jisase ki donoan ka vikas prithakh-prithakh roop mean hua. bad ke katipay prakaran granthoan mean phir in donoan shastroan ka samanvay karane ka prayas kiya gaya, par vastut: aise uttarakalin granthoan mean bhi kuchh nyayapradhan haian aur kuchh vaisheshikapradhan. nyay ke acharyoan ne gautam pravartit solah padarthoan mean vaisheshikasammat sat pradarthoan ka, tatha vaisheshik ke vyakhyakaroan ne vaisheshikasammat sat padarthoan mean nyayasammat solah padarthoan ka antarbhav karate hue in donoan darshanoan mean samanvay karane ka prayatn kiya, kintu isase in donoan darshanoan ki apani-apani vishishtata par koee viparit prabhav nahian p da aur donoan shastroan ka prithakh-prithakh pradhany aj bhi bana hua hai.

padarth

vaisheshik darshan mean tattv shabd ke sthan par padarth shabd ko prayukt kiya gaya hai. padarth shabd ka vyutpattimoolak ashay yah hai ki koee bhi aisi vastu, jisakoan koee nam diya ja sake arthat jo shabd se sanketit ki ja sake aur indriy-grahy ho vah arth kahalati hai. katipay vidvanoan ke anusar jis prakar hathi ke pad (charan-chihn) ko dekhakar hathi ka jnan kiya ja sakata hai, usi prakar pad (shabd) se arth ka jnan hota hai. vaisheshikasootr mean padarth ka lakshan upalabdh nahian hota. padarth shabd ka prayog bhi sootrakar ne keval ek bar kiya hai.

• prashastapad (chaturth shati) ke anusar padarth vah hai jisamean astitv, abhidheyatv aur jneyatv ho.
• ye tinoan hi lakshan-sadharmy ke adhayak haian, arthat padarthoan ke ye tin saman dharm haian. prashastapad ka yah bhi kahana hai ki nity dravyoan ke atirikt any sabhi padarth kisi par ashrit rahate haian. ashrit ka arth hai paratantr roop se rahana, n ki samavay sambandh se. prashastapad dvara prayukt astitv, abhidheyatv aur jneyatv in tin shabdoan ka vishleshan uttaravarti acharyoan ne apani-apani drishti se kiya. unamean se katipay acharyoan ke nimnalikhit kathan dhyan dene yogy haian—
  

astitv

• shridhar (10vian shati) ka yah kathan hai ki kisi vastu ka jo svaroop hai, vahi usaka astitv hai. jabaki vyomashivachary (9vian shati) ke vichar mean 'asti' ya 'sath' is prakar ka jnan hi astitv kahalata hai.
• nyayalilavatikar vallabhachary (12vian shati) sattasanbandhabuddhi ko hi astitv kahate haian.
• jagadish tarkalankar (16vian shati) ne sookti namak tika mean bhavatvavishisht svaroopasattv ko hi 'astitv' kaha hai.
• samanyataya astitv aur satta ko paryayavachi mana ja sakata hai, kintu vaisheshik darshan ke anusar inamean bhed hai. astitv satta ki apeksha adhik vyapak hai, kyoanki satta mean bhi astitv hai. astitv kisi vastu ka apana svaroop hai, yah satta samany ki tarah samavay sambandh se vastu mean nahian rahata. vah to vastu ka apana hi vishesh roop hai.
• vaisheshikoan ke anusar satta keval dravy, gun aur karm in tin mean hi samavay sambandh se rahati hai. in tin mean rahane ke karan usako samany kaha jata hai, n ki adhik vyapakata ke karan. is prakar satta 'samany' ka aur 'astitv' svaroop-vishesh ka dyotak hai. astitv vyapak hai aur satta vyapy.
  

abhidheyatv
abhidhan ka ashay hai- nam ya shabd. shabdoan se jisaka ullekh ho sake, vah abhidhey hai.

• udayanachary ne abhidhey ko hi padarth mana hai.
• annanbhatt bhi pramukhataya abhidheyatv ko hi padarthoan ka samany lakshan manate haian. sansar mean jo bhi vastu hai, usaka koee nam hai. at: vah abhidhey hai. jo abhidhey hai, vah pramey hai aur jo pramey hai, vah padarth hai. koee bhi arth (vastu) jo sanjna se sanjnit ho, padarth kahalata hai.
  

jneyatv

• shivadity ke anusar padarth ve haian, jo pramiti ke vishay hoan. padarth ajney nahian, apitu jney haian. vishv ke sabhi padarth ghat-pat adi, jinaka astitv hai, ve jney arthat jnanayogy bhi haian. ajney vishay ki satta ko svikar nahian kiya ja sakata. jisaka astitv hai vah sat hai, jo sat hai vah jney hai, aur jo jney hai vah abhidhey hai.
• vastut: astitv, abhidheyatv aur jneyatv mean se kisi ek lakshan se bhi padarth ki paribhasha ki ja sakati hai, kyeanki asti ya sat shabd dvara ullikhit bhav padarthoan ke sandarbh mean abhidheyatv aur jneyatv koee bhinn sankalpanaean nahian haian. vastut: astitv, abhidheyatv aur jneyatv ye bhav padarthoan ke saman dharm hai. aisa pratit hota hai ki padarth ki paribhasha mean 'astitv' shabd ke samavesh se yah sanketit kiya gaya hai ki vastu vaisi hai, jaisa usaka svaroop hai, n ki vaisi, jaisi ham use kalpit karate haian. isase vijnanavad ka nirasan hota hai aur shoonyavad ka bhi pratyakhyan ho jata hai. jneyatv se sanshayavad aur ajneyavad tatha abhidheyatv se yah bataya gaya hai ki vastujnan ki abhivyakti avashyak hai. pratit hota hai ki prashastapad bhi is bat se parichit the ki in tinoan lakshanoan mean se kisi ek se bhi padarth ko paribhashit kiya ja sakata hai, kintu unhoanne apane poorvavarti ya samasamayik acharyoan ki vibhinn shankaoan ke samadhan ke lie tinoan ko ek sath rakhakar yah pratipadit kiya ki -

1. padarth sat hai,
2. padarth abhidhey hai aur
3. padarth jney hai. phir bhi paravarti kee granthakaroan ne inamean se kisi ek ko bhi padarth ka samagr lakshan manakar kam chala liya.

• udayanachary aur annanbhatt ne abhidheyatv ko aur shivadity ne jneyatv aur prameyatv ko pramukhata di. 'astitv' ko chho dane ka karan sanbhavat: yah tha ki inake samay tak abhav ki satpam padarth ke roop mean pratishtha ho rahi thi ya ho chuki thi. yadyapi vastuoan ke dharm unase prithakh nahian hote, phir bhi dharm aur dharmi ke bhed se unamean parthaky mana jata hai. dravyadi chh: padarthoan mean astitv, abhidheyatv aur jneyatv ye tin saman dharm haian. kintu shridhar ka is sandarbh mean yah kathan hai ki ye tinoan avastha-bhed se prithakh haian, moolat: to ve vastu ke svaroop ke hi dyotak haian. vastut: ye tinoan shabd ek hi vastu ke tin pakshoan ka akhyan karate haian. yah jnatavy hai ki astitv aur abhav ki sankalpanaoan mean parasparik virodh ka pratyakhyan karate hue shridhar ne yah bataya ki satta keval dravy, gun aur karm mean rahati hai, jabaki astitv any sabhi padarthoan mean, aur yahaan tak ki abhav mean bhi rahata hai. vishvanath panchanan ne bhi astitv ko abhavasahit satoan padarthoan ka sadharmy mana. at: satta aur astitv do bhinn-bhinn sankalpanaean haian. yadyapi shridhar dvara niroopit 'astitv' ke arth ko grahan karane par abhav ke padarthatv ka samadhan ho sakata hai. par shankar mishr ne is samasya ka samadhan yah kahakar kiya ki jneyatv aur abhidheyatv to chh: padarthoan ke upalakshan matr haian, vastut: unamean satoan padarthoan ka sadharmy hai. itane sare akhyan-pratyakhyanoan ke rahate hue bhi padarth ke lakshan mean 'astitv' ki sanghatakata abhav ke pariprekshy mean abhi bhi vivadaspad bani huee hai. phir bhi sankshep mean yah kaha ja sakata hai ki prashastapad ke anusar jo sath, abhidhey aur jney hai, usi ko padarth kaha ja sakata hai.

padarth sankhya

vaisheshik mean padarthoan ki sankhya ke sandarbh mean pramukh roop se char sopan ya char mat upalabdh hote haian. unaka sankshipt vivaran is prakar hai-
tripadarthavad

• anek vidvanoan ka yah mat hai ki vaisheshik sootr mean kanad ne pahale dravy, gun aur karm in tin hi padarthoan ka pariganan kiya tha. is bat ka adhar yah hai ki vaisheshik sootr ke pratham adhyay ke pratham ahnik mean keval inhian tinoan ka niroopan hai aur athavean adhyay ke dvitiy ahnik mean inhian tin ko arth-sanjna se nirdisht kiya gaya hai.
• satta bhi dravy, gun, karm mean hi mani gee hai.
• inake atirikt shesh tin arthat samany vishesh aur samavay ka vishleshan bad mean kiya gaya hai.
• is prakar anek vidvanoan ka yah mat hai ki kanad dvara jis prakar se in chh: padarthoan ka ullekh kiya gaya, usase yah siddh hota hai ki kanad ne dravy, gun aur karm ko pramukh roop se padarth mana aur samany vishesh aur samavay ke padarthatv ka niroopan gaun roop mean kiya. is prakar yah kaha ja sakata hai ki padarthoan ki sankalpana ke vikas-kram ke pratham sopan mean kanad ne gaun roop mean avashisht tin tattvoan ka pariganan karate hue bhi pramukhataya dravy, gun aur karm in tin ko hi padarth sanjna se nirdisht kiya tha.
  

shatpadarthavad
vaisheshikasootr mean chh: padarthoan ka ullekh poorvokt roop mean upalabdh hota hai. phir bhi kee vidvanoan ka yah mat hai ki siddhant ke roop mean shatpadarthavad ki vidhivat sthapana prashastapad ne ki. is manyata ke samarthan mean yah bat bhi kahi jati hai ki vaisheshikasootr ki chandranandavritti aur mithilavritti mean prathamadhyay ke pratham ahnik ke us sootr ki vyakhya nahian hai, jo padarth-ganana se sambaddh mana jata hai.

• radhakrishnan prabhriti anek vidvan yah manate haian ki yah sootr prakshipt hai.

• prashastapad ne bhashy ke arambh mean hi yah sthapana ki ki padarth chh: haian—dravy-gun-karm-samany-vishesh-samavayanaan shannaan padarthanaan sadharmyavaidharmyabhyaan tattvajnanan ni:shreyasahetu:. tachcheshvarachodanabhivyaktadh dharmadev.

• in chh: padarthoan mean bhi vikas ka ek kram raha hai. vikasakram ke pratham charan mean sarvapratham dravy ka jnan hua. phir jab dravyoan mean bhed dikhaee diya to dravyoan mean antarnihit guno, visheshataoan ka pata chala. isi prakar jab vastuoan ki sthiti mean parivartan ka bodh hua to parivartan mean antarnihit karm ki avadharana huee aur is prakar sarvapratham dravy, gun aur karm ye tin padarth mane gaye.
• vikas ke dvitiy sopan ka arambh anek vastuoan mean kuchh samanataoan ke dikhaee dene ke karan hua, phalat: samany ya jati namak tattv bhi padarth ki koti mean gina jane laga. is samany mean bhi samanata ke sath hi vyavartakata ka bhi bodh hua. udaharanataya jaise gotv namak samany ek gau ko any gauoan ke saman nirdisht karata hai, vaise hi vah gobhinn ashv adi praniyoan se gau ko prithakh bhi karata hai. at: isake lie 'samany-vishesh' namak ek padarth ki avadharan ki gee. kintu gathabandhan ki is avadharana ko lok-svikriti nahian mil paee, at: uttaravarti acharyoan ne yahi uchit samajha ki vastuoan mean samanata ko vyakt karane vale tattv 'samany' ka aur unamean vaishishtay batane vale tattv vishesh ka prithakh-prithakh roop se padarthatv mana jae. dravy, gun, karm, samany aur vishesh ki padarth ke roop mean avadharana ke sath yah bhi dekha gaya ki vastuoan mean bahy aur antarik sanbandh bhi vidyaman haian. jaise sanyog ek sambandh hai, kintu vah pahale se asambaddh vastuoan ko hi ek doosare se jo d sakata hai. kintu vah keval bahy sambandh hai, jabaki vastuoan mean antarvati sambandh bhi hote haian. at: vastuoan mean paye jane vale antarik sambandh ke roop mean samavay ki avadharana ki gee aur is prakar samavay ko ek padarth manakar prashastapad adi acharyoan ne shatpadarthavad ko ek vyavasthit roop de diya.

saptapadarthavad
vaisheshikasammat padarthamimaansa ke vikasakram ke dvitiy charan mean prashastapad prabhriti bhashyakaroan ne shatpadarthavad ko pratishthapit kar diya tha. kintu shatpadarthi avadharana mukhyat: bhav padarthoan par hi charitarth hoti hai, abhav par nahian. chandramati jaise bhashyakaroan ke granthoan se bhi is bat ke sanket milate haian ki abhav-padarthatv ke sambandh mean shivadity se pahale bhi vichar hota raha. phir bhi yah to spasht hi hai ki paramparin roop se charchit aur pray: padarthashrriankhala mean pariganit hone ke bad bhi abhav ka padarthatv vivadaspad rahata chala a raha tha. shivadity ne saptapadarthi mean abhav ko pratishthit karake padarthoan ki sankhya vidhivat sat nirdharit kar di.
dashapadarthavad
chandramati (6thi shati) ne dashapadarthashastr (dashapadarthi) mean

1. dravy
2. gun
3. karm
4. samany
5. vishesh
6. samavay
7. shakti
8. ashakti
9. samany-vishesh tatha
10. abhav namak das padarthoan ka pariganan kiya. inamean se chh: to vaisheshik parampara mean pahale se hi svikrit the. baki char ka avataran chandramati ne kiya. in charoan mean se shakti ke padarthatv ka ullekh prabhakar matanuyayi mimaansakoan ne bhi kiya.

inamean se abhav ka samavesh to shivadity (10vian shati) ne saptapadarthi mean kar diya, kintu chandramati pariganit shesh tin ka padarthatv uttaravarti vaisheshik parampara mean svikary nahian ho paya, sankshep mean prastut hai ki shakti, ashakti aur samany-vishesh ko padarth manane ke paksh mean chandramati adi vaisheshikoan, acharyoan aur prabhakar mimaansakoan ke kya tark the aur any acharyoan ne unako kyoan nahian apanaya?
shakti ke prithakh padarthatv ka nirasan
mimaansakoan ka yah tark hai ki shakti ek atirikt padarth hai. yah is udaharan se siddh hota hai ki chandrakantamani ki upasthiti ya sannidhi mean ag aur kashth ke sanyog se bhi dahakriya nahian hoti. isake viparit yadi chandrakantamani ki upasthiti ya sannidhi n ho to dahakriya ho jati hai. isase yah spasht hota hai ki chandrakantamani ki upasthiti mean dahakriya nahian hoti aur anupasthiti mean ho jati hai. at: shakti ek atirikt padarth hai. is tark ka khandan is prakar kiya jata hai ki yadi kisi vastu ke samip hone ya n hone se shakti ka utpad aur vinash mana jaega to is prakar anek shaktiyaan manani p deangi. at: isaki apeksha yah manana adhik uchit hai ki agni matr nahian, apitu uttejak mani ke abhav se vishisht agni hi dah ka karan hoti hai. shakti ke padarthatv ka khandan karate hue shivadity ne yah bataya ki shakti prithakh padarth nahian, apitu dravyadi svaroop hi hai. drisht karanoan se hi drisht kary ki utpatti hoti hai. at: adrishti shakti ko karan manana uchit nahian hai. ek hi kary ki utpatti anek karanoan se bhi ho sakati hai. jaise ki ag, kashth ke gharshan se athava sooryakant mani ke prabhav se bhi utpann ho sakati hai. at: dah ka karan shakti nahian, apitu uttejakabhav vishishtamanyabhav hai. agni mean rahane vali shakti agni ke atirikt aur kuchh nahian he, vah agni hi hai.
ashakti ke prithakh padarthatv ka nirasan
jaise bhav padarthoan ke viparit abhav ka padarthatv svikar kiya gaya hai, usi prakar shakti ke viparit ashakti ko bhi ek padarth manakar chandramati ne padarthoan ki ganana mean isaka bhi samavesh kiya, kintu vaisheshik ki uttaravarti padarthamimaansa par isaka koee vishesh prabhav nahian p da.
samany-vishesh ke prithakh padarthatv ka nirasan

• chandramati ne dash padarthoan mean 'samany-vishesh' ka bhi pariganan kiya. katipay vaisheshikoan ne yah dekha ki aisi anek vastuean haian, jinamean samanata dikhaee deti hai, kintu vah samanata n keval samanadharma vastuoan ko ek varg mean rakhati hai, apitu any varg ki vastuoan se usako alag bhi karati hai. is prakar unhoanne samany-vishesh namak ek gathajo d ki kalpana ki aur usako ek padarth mana.
• samany aur vishesh ka padarthatv prithakh-prithakh roop se to vaisheshik darshan mean svikrit hai hi. prashastapad ka to yah bhi vichar raha ki samany se keval satta ka bodh hota hai aur vishesh se keval any vishesh ka. at: unhoanne samany aur vishesh ke bich ki sthiti ko aparasamany kaha, jo ki samany aur vishesh ki madhyasth k di jaisa hai. dashapadarthi mean bhi sambhavat: aisi hi sankalpana ko dhyan mean rakhate hue samany-vishesh ka ek alag padarth ke roop mean ullekh kiya gaya. kintu is sankalpana ko bhi uttaravarti vaisheshikoan ki svikriti nahian mil paee.
  

sadrishy adi ke prithakh padarthatv ka nirasan

• prabhakar mimaansakoan ne dravy, gun, karm, samany, samavay, shakti, sadrishy aur sankhya namak ath padarth mane, jabaki bhatt mimaansakoan ne dravy, samany, gun, karm aur abhav ya anupalabdhi in paanch ko hi padarth mana. prabhakarokt padarthoan mean sadrishy ke padarthatv par gahari vipratipattiyaan prakat karane ke sath-sath vaisheshikoan ka yah mat raha ki shivadityokt saptapadarthoan ke atirikt any kisi tattv ka prithakh padarthatv svikar nahian kiya ja sakata.
• sadrishy ke padarthatv ke sanbandh mean prabhakar mimaansakoan ne yah tark diya ki sadrishy aur samany mean antar hai. sadrishy samanyasahit sabhi padarthoan mean rahata hai, at: sadrishy bhi ek padarth hai. is avadharana ke viparit shridhar yah kahate haian ki sadrishy bhi ek prithakh padarth nahian hai, apitu upadhiroop samany hai.
• padmanath mishr ka bhi yah kathan hai ki kisi padarth ke bahut se dharmoan ka usase bhinn doosare padarth mean paya jana hi sadrishy hai, jaise chandramukh mean. at: sadrishy koee prithakh padarth nahian hai. udayanachary ne bhi yah kaha hai ki sadrishy dravyadi chh: bhav padarthoan mean hi samavisht hai.
• vishvanath panchanan ka bhi yahi vichar hai ki sadrishy padarthantar nahian hai.
• dinakarikar ka vichar hai ki sadrishy ke padarthatv ko svikar karate hue bhi tattvajnan mean sahayak n hone ke karan prithakh padarth ke roop mean sadrishy ke pariganan ki navy naiyayik avashyakata nahian samajhate.
• prashastabhashy ki setu-tika mean padmanabh mishr ne poorvapaksh ke roop mean bhed, shakti, shuddhi, ashuddhi, bhavana, svatv, kshanik, vaishishty, samooh, prakaritv, sankhya, sadrishy, taratv, mandatv, adharadheyabhav, vyanjanavritti, sphot, sansargamaryada, liang, visheshan-visheshyabhav, karanatv, svaroop, sambandh, aur tattedanta in 23 tattvoan ka ullekh karate hue unake padarthatv ko asvikrit kiya padarthoan ki sankhya sat hi pratipadit ki.
• isi prakar nyayalilavatikar vallabhachary ne bhi tamas, shakti jnanata, vaishishtay, adharadhey bhav aur sadrishy ke padarthatv ka poorvapaksh ki drishti se upasthapan karake unaka nirakaran kiya.
• shivadity ne bhi nimnalikhit sat tattvoan ke prithakh padarthatv ka pratyakhyan karate hue yah kaha ki

1. madhyatv paraparatv ka abhav h
2. tamash ka antarbhav abhav mean ho jata hai
3. shakti dravyadisvaroop hai,
4. visheshy visheshan visheshyabhavasambandh hai,
5. jnatata jnanavishayak sambandh ke atirikt aur kuchh nahian haian
6. sadrishy upadhi roop hai aur
7. laghutv gurutv ka abhav hai.

• manamanoharakar vadivagishvar ne bhi shakti, jnatata, vishishtata, vishayavishayibhav, sadrishy aur pradhan ke padarthatv ka poorvapaksh ke roop mean upanyas karake inake padarthatv ka nirasan kiya tatha tamas ko bhi prithakh padarth n manakar abhav mean hi usaka antarbhav kiya.
• nyay-vaisheshik parampara ke katipay uttaravarti acharyoan ne vaisheshikasammat in sat padarthoan mean se kuchh ko svikar nahian kiya.
• udaharanataya raghunath shiromani ne padarthatatvanirnay namak laghugranth mean vishesh ke padarthatv ka khandan kiya aur kshan, svatv, shakti, karanatv, karyatv, sankhya, vaishishty evan vishayata ye ath padarth atirikt roop mean manane ka vidhan kiya.
• isi prakar venidatt (18vian shati) ne padarthamandan namak granth mean dravy, gun, karm, dharm aur abhav ye paanch hi padarth mane aur vishesh ka padarthatv svikar nahian kiya. any darshanoan ke anek acharyoan ko bhi vishesh ka padarthatv many nahian hua.

is prakar ham dekhate haian ki padarthoan ke abhidhan aur sankhya ke sanbandh mean vaisheshik ke acharyoan aur any darshanikoan ne bhi vibhinn mat prastut kiye. kintu vaisheshik padarthamimaansa ke vikasakram mean antat: shivadity dvara niroopit saptapadarthavad hi sarvadhik many samajha gaya.
vaisheshik ke sapt padarthoan mean nyay ke solah padarthoan ka antarbhav
yoan to yah prashn uthana anavashyak sa hai ki nyay mean pariganit 16 padarthoan ka vaisheshik mean nirdisht 7 padarthoan mean kaise antarbhav hota hai, kyoanki nyayasootr mean padarthoan ki nahian, apitu shastrarth mean upayogi vishayoan ki ganana ki gee hai. phir bhi, antarbhav ki rooparekha nimnalikhit roop se sampann hoti hai.

1. dravy(atma) mean- praman (pratyaksh kuchh acharyoan ke anusar gun mean), prayojan, drishtant, hetvabhas (sandarbhanusar gun mean bhi), nigrahasthan (sandarbhanusar) tatha siddhant ka antarbhav mana ja sakata hai.
2. gun (buddhi) mean- arth praman (anuman), sanshay, avayav, tark, nirnay, vad, jalp, vitanda, chhal aur jati ko antarbhoot kiya ja sakata hai.
3. karm
4. samany
5. vishesh
6. samavay— nyay-vaisheshik mean saman hai, kintu inake vargikaran aur niroopan mean kuchh bhed hai. vatsyayan ke anusar nyay ke prameyoan ka inamean aur inaka nyay ke prameyoan mean antarbhav hai. nyayashastr mean inaki charcha prameyoan ke antargat ki gee hai.
7. abhav mean— nigrahasthan (ajnan, apratibha tatha vikshep) tatha apavarg (du:khoan ki atyantik nivritti) ka antarbhav ho jata hai.

dravy

vaisheshikoan ne poorvokt prakar se sat padarthoan ka ullekh kiya hai aur brahmand ki samast vastuoan ko sat vargoan mean vargikrit kiya hai. padarthoan ki sankhya ke sambandh mean vaisheshik ke vibhinn acharyoan aur vibhinn darshanikoan mean matabhed haian, dravy ka samany svaroop, dravyoan ke lakshan aur unake pramukh bhedoan ka sankshep mean ullekh kareange.
dravy ka lakshan

• vaisheshik darshan mean mukhyat: is drishtikon ke adhar par padarthoan ka vivechan kiya gaya ki padarthoan mean samanat: sadharmy hai aur antarik vibhinnata unaka niji vaishishty hai, jo unhean unake varg ki any vastuoan se prithakh karati hai. kanad ne dravy ke lakshan ka niroopan karate hue yah pratipadit kiya ki kary ka samavayikaran aur gun evan kriya ka ashrayabhoot padarth hi

dravy hai. prithvi adi nau dravyoan ka is lakshan se yukt hona hi unaka sadharmy hai. is lakshan ko kanadottaravarti pray: sabhi vaisheshikoan ne apane dravyaparak chintan ka adhar banaya, kintu unake vicharoan mean kahian-kahian kuchh antar bhi dikhaee deta hai.

• kanad ke uparyukt lakshan ka ashay yah hai ki dravy

1. karm ka ashray hai,
2. gunoan ka ashray hai aur
3. karyoan ka samavayikaran hai.

• katipay uttaravarti acharyoan ne in tinoan ghatakoan mean se kisi ek ko hi dravy ka lakshan manane ki avadharanaoan ka bhi vishleshan kiya. unamean se katipay ne is ashanka ka bhi udbhavan kiya ki 'jo karm ka ashray ho vah dravy hai'- yadi kanad sootr ka keval yahi ek ghatak dravy ka lakshan mana jaega, to isamean avyapti dosh a jayega, kyoanki akash, kal aur dik bhi padarth haian jabaki ve nishkriy haian, unamean karm hota hi nahian hai. yadyapi pratyek kriyashil padarth dravy mana ja sakata hai, kintu pratyek dravy ko kriyashil nahian mana ja sakata. 'jo gunoan ka ashray ho vah dravy hai' keval is ghatak ko bhi kuchh acharyoan ne dravy ka poorn lakshan man liya. kintu is sandarbh mean yah apatti ki jati hai ki 'utpatti ke pratham kshan mean padarth gunarahit hota hai.' at: yah lakshan avyapt hai.
• parantu is apatti ka uttar dete hue udayanachary ne kaha ki dravy kabhi bhi gunoan ke atyantabhav ka adhikaran nahian hota. is kathan ka yah ashay hai ki utpatti ke pratham kshan mean bhale hi dravy mean gunashrayata n ho, kintu us samay bhi usamean gunoan ka ashray banane ki shakti to rahati hi hai aur is prakar dravy gunoan ke atyantabhav ka anadhikaran hai.
• chitsukhachary adi acharyoan ne keval is ghatak ko hi poorn lakshan manane par apatti ki, at: is lakshan ko bhi nirvivad nahian kaha ja sakata. bauddh darshan mean dharmoan ko kshan roop mean sat mana gaya hai tatha dharmi ya dravy ko asat. punj (samuday) ke atirikt avayavi nam ki koir vastu nahian hai. sare tantu alag kar diye jaean to pat ka koir astitv nahian rahata. at: dravy ki sankalpana matr par bhi vipratipatti karate hue bauddhoan ne yah tark diya ki gunoan se prithakh dravy ki koee satta nahian hai, jaise ki chakshu adi indriyoan ke dvara roop adi ka hi grahan hota hai. roop ke bina kisi aisi vastu ka hamean alag se pratyaksh nahian hota, jisamean vah roop, gun rahata ho, jo vastuoan ko sanshlisht roop mean prastut kar deti hai. at: bauddh matanusar gunoan se prithakh dravy ka koee astitv nahian hai.
• bauddhoan ke is akshep ka uttar nyay-vaisheshik mean is prakar diya gaya hai ki yadi dravy jaise ghat keval roop (nil) sparsh adi gunoan ka samudayamatr hota to ek hi ashray dravy ke sambandh mean do bhinn-bhinn gunoan jaise dekhane (roop) aur chhoone (sparsh) ka nirdesh nahian ho sakata tha. at: yah siddh hota hai ki ashrayabhoot dravy (ghat) roop aur sparsh ka samuday matr nahian, apitu unase prithakh evan svatantr avayavi hai.
• yah jnatavy hai ki saankhy mean dharmi aur dharmoan ka tattvat: abhinn mana gaya hai. vedant mean tattvat: dharmoan ko asat aur dharmi ko sat mana gaya hai.
• vaisheshik mean dharm aur dharmi donoan ko vastusat mana gaya hai. 'jo samavayikaran ho vahi dravy hai' kanadasootr ke keval is tritiy ghatak ko hi dravy ki poorn paribhasha manane ki avadharana ka bhi anek uttaravarti acharyoan ne samarthan kiya hai.
• in acharyo ke kathanoan ka sar yah hai ki samavayikaran vah hota hai, jisamean samavet rahakar hi kary utpann hota hai. pratyek kary ki samavetata dravy par ashrit hai. sanyog aur vibhag namak kary vibhu dravyoan se bhi sambaddh hai. in acharyoan ka yah mat hai ki is aanshik ghatak ko hi poora lakshan manane mean koee dosh nahian hai. kanadasootr ke tin ghatakoan par adharit uparyukt tin prithakh-prithakh paribhashaoan ki svat:poorn svatantr avadharanaoan ke pravartan ke bavajood samanyat: in tinoan ghatakoan ko ek sath rakhakar tatha tinoan ke samanvit ashay ko dhyan mean rakhate hue yah kahana upayukt hoga ki kanad ke anusar dravy vah hai jo kriya ka samavayikaran tatha gun aur karm ka ashray ho. 'dravyatv jati se yukt evan gun ka jo ashray ho, vah dravy hai' – is jatighatit lakshan ki riti se bhi dravy ke lakshan ka ullekh prashastapadabhashy, vyomavati, kiranavali, saptapadarthi adi granthoan mean milata hai, kintu chitsukh ne is mat ki alochana karate hue is sandarbh mean yah kaha ki dravyatv jati mean koee praman nahian hai. kintu siddhant chandroday adi granthoan mean yah bataya gaya hai ki dravyatv jati ki svatantr satta hai aur vah pratyaksh athava anuman praman se jnat hoti hai.
• shridharachary ne poorv paksh ke roop mean yah shanka uthaee ki jal ko dekhane ke anantar agni ko dekhane par 'yah vahi hai'- aisi anugat pratiti nahian hoti. at: dravyatv nam ki koir jati kaise mani ja sakati hai aur nyayakandali mean is siddhant ka pratipadan kiya ki gun aur karm ka ashray hone ke atirikt dravy ki apani svatantr satta hai. at: dravy usako kahate haian, jisaki svapradhany roop se svatantr pratiti ho. isaka ashay yah hua ki dravy vah hai, jisaki apani pratiti ke lie kisi any ashray ki avashyakata nahian hoti. yahi svatantry dravy ka dravyatv hai, jo jal aur ag ko ek hi varg mean rakh sakata hai. yadyapi chitsukh jaise acharyoan ne svatantry ko dravy ki jati ke roop mean svikar nahian kiya, tathapi vaisheshik nay mean shridhar ke is mat ko uttaravarti acharyoan se atyadhik adar prapt hua. sankshepat: uparyukt kathanoan ko yadi ek sath rakha ja sake to ham yah kah sakate haian ki padarth vah hai, jo kisi kary ka samavayikaran ho, gun aur karm ka ashray ho, dravyatv jati se yukt ho, aur jisaki svapradhany roop se svatantr pratiti ho.

dravy ke bhed
vaisheshik mean dravy ke prithvi ap, tej, vayu, akash, kal, dik, atma aur man ye nau bhed mane gaye haian.

• in nau dravyoan mean prithvi, jal, tej- ye tin anity dravy haian,
• vayu, akash, kal, disha, atma aur man- ye chh: nity dravy haian.
• kuchh achary vayu ko bhi anity dravy manate haian.
• bhatt mimaansakoan ke matanusar tamas aur shabd bhi atirikt dravy haian.
• kintu vaisheshikoan ke anusar tamas prakash ka abhavamatr hai aur shabd bhi prithakh dravy nahian hai.
• kandalikar ke anusar atma namak dravy mean eeshvar ka samavesh bhi ho jata hai. at: prashastapad arambh mean hi yah kah dete haian ki vaisheshik nay mean dravy keval nau hi many haian. any darshanoan mean in nau se atirikt jo dravy mane gaye haian, ve vaisheshikoan ke anusar prithakh dravyoan ke roop mean svikar karane yogy nahian haian.
• raghunath shiromani ne dik, kal aur akash ko eeshvar (atma) mean antarbhoot manakar tatha man ko asamavet bhoot kahakar dravyoan ki sankhya paanch tak hi simit karane ki avadharana pravartit ki. kintu is bat ka vaisheshik nay par koee prabhav nahian dikhaee p data.
• venidatt ne padarthamandan namak granth mean raghunath shiromani ki manyataoan ka prabal roop se khandan kiya. at: yahi manana hi tarkasangat hai ki vaisheshik darshan mean nau hi dravy mane gaye haian.
• pariganit nau dravyoan mean se pratham paanch, panchamahabhoot sanjna se adhik vikhyat haian.

prithvi

• kanad ke anusar roop, ras, gandh aur sparsh ye charoan gun jisamean samavay sambandh se rahate hoan vah prithvi hai.
• prashastapad ne in charoan gunoan mean das any gun yani sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv, gurutv, dravatv aur sanskar jo date hue yah bataya ki prithvi mean chaudah gun paye jate haian. inamean se gandh prithvi ka vyavartak gun haian.
• roop, ras aur sparsh vishesh gun haian aur shesh das samany gun haian. prithvi do prakar ki hai.

1. nity- paramanuroop aur
2. anity paramanujany karyaroop.

• prithvi ke karyaroop paramanuoan mean

1. sharir,
2. indriy aur vishay ke bhed se tin prakar ka dravyarambhakatv mana jata hai.

• parthiv sharir bhogayatan hota hai. sharir mukhyat: prithvi ke paramanuoan se nirmit aur gandhavan hota hai, at: vaisheshikoan ne sharir ko parthiv hi mana hai, paanchabhautik nahian.
• vaisheshikoan ke anusar parthiv paramanu sharir ke upadan karan aur any bhootoan ke paramanu unake nimitt karan hote haian, kintu lokaprasiddh ke karan paanchoan bhootoan ke paramanuoan ko sharir ka upadan karan mana jata hai.
• at: sharir ka paanchabhautikatv prakhyat ho gaya, jis par vaisheshik mat ka kaee khas prabhav nahian p da. sharir se sanyukt, aparoksh pratiti ke sadhan tatha atindriy dravy ko indriy kaha jata hai. indriyoan mean se ghranendriy hi gandh ko grahan karati hai at: ghranendriy hi mukhyat: parthiv indriy haian.
• parthiv dravy ke tritiy bhed ke antargat sabhi sharirarahit aur indriyarahit vishay ate haian.
• prithvi ki paribhasha mean kanad aur prashastapad ne anek gunoan ka ullekh kiya tha; kintu vaisheshik chintan ke vikas kram ke sath antat: yah bat many ho gee ki jo gandhavati ho, vah prithvi hai.
• prithvi ka jnan pratyaksh praman se hota hai.

aph (jal)

• sootrakar kanad ke anusar roop, ras, sparsh namak gunoan ka ashray tatha snigdh dravy hi jal hai.
• prashastapad ne prithvi ke saman jal mean bhi samavay sambandh se chaudah gunoan ke paye jane ka ullekh kiya hai.
• jal ka rang apakaj aur abhasvar shukl hota hai.
• yamuna ke jal mean jo nilapan hai, vah yamuna ke srot mean paye jane vale parthiv kanoan ke sanyog ke karan aupadhik hai. jal mean sneh ke sath-sath saansiddhik dravatv haian.
• jal ka shaity hi vastavik hai. usamean keval madhur ras hi paya jata hai.
• usake avantar svad kharapan, khattapan adi parthiv paramanuoan ke karan hote haian.
• adhunik vijnan ke anusar jal sarvatha svadarahit hota hai, at: jal ke madhury ke sambandh mean vaisheshikoan ka mat chinty hai.
• prithvi ki tarah jal bhi paramanu roop mean nity aur karyaroop mean anity hota hai. karyaroop jal mean sharir, indriy (rasana) aur vishay-bhed se tin prakar ka dravyarambhakatv samavayikaranatv mana jata hai. arthat jal sharirarambhak, indriyarambhak aur vishayarambhak hota hai. sarita, him, karaka adi vishay roop jal hai. jal ka jnan pratyaksh praman se hota hai.

tej

• sootrakar ke anusar roop aur sparsh (ushn) jisamean samavay sambandh se rahate haian, vah dravy tez kahalata hai. *prashastapad ke anusar tez mean roop aur sparsh namak do vishesh gun tatha sankhya, pariman, prithaktv sanyog, vibhag, paratv, aparatv, dravatv aur sanskar namak nau samany gun rahate haian. isaka roop chamakila shukl hota hai.
• yah ushn hi hota hai aur dravatv isamean naimittik roop se rahata hai. tez do prakar ka hota hai, paramanuroop mean nity aur karyaroop mean anity. karyaroop tez ke paramanuoan mean sharir, indriy aur

vishay bhed se tin prakar ka dravyarambhakatv (samavayikaranatv) mana jata hai.

• tejas sharir ayonij hote haian jo adityalok mean paye jate haian aur parthiv avayavoan ke sanyog se upabhog mean samarth hote haian. tejas ke paramanuoan se utpann hone vali indriy chakshu hai. kary ke samay tez ke paramanuoan se utpann vishay (vastuvarg) char prakar ka hota hai.

1. bhaum- jo kashth-indhan se udbhoot, oordhvajvalanashil evan pakana, jalana, svedan adi kriyaoan ko karane mean samarth (agni) hai,
2. divy- jo jal se dipt hota hai aur soory, vidyuth adi ke roop mean antariksh mean vidyaman hai,
3. udary- jo khaye hue bhojan ko ras adi ke roop mean parinat karane ka nimitt (jatharagni) hai;
4. akaraj- jo khan se utpann hota hai arthath suvarn adi jo jal ke saman aparthiv haian aur jalaye jane par bhi apane roop ko nahian chho date. parthiv avayavoan se sanyog ke karan suvarn ka rang pit dikhaee deta hai. kintu vah vastavik nahian hai. suvarn ka vastavik roop to bhasvar shukl hai. poorvamimaansakoan ne suvarn ko parthiv hi mana hai, tejas nahian. unaki is manyata ko poorvapaksh ke roop mean rakhakar isaka manamanohar, vishvanath, annanbhatt adi ne khandan kiya hai.

• suvarn se sanyukt parthiv avayavoan mean rahane ke karan isaki upalabdhi suvarn mean bhi ho jati haian jis prakar gandh prithvi ka svabhavik gun hai, usi prakar ushnasparh tez ka svabhavik gun hai. at: uttaravarti acharyoan ne ushnasparshavatta ko hi tez ka lakshan mana hai.
• tez ka jnan pratyaksh praman se hota hai.

vayu

• jis dravy mean sparsh namak gun samavay sambandh se rahe, usako vayu kaha jata hai.
• sootrakar ke is kathan mean prashastapad ne yah bat bhi jo di ki vayu mean sparsh ke atirikt sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv tatha sanskar ye gun bhi rahate haian.
• vayu ka sparsh anushn, ashit tatha apakaj hone ke karan prithvi adi ke sparsh se bhinn hota hai. vayu rooparahit hota hai. vayu bhi anu (nity) aur kary (anity) roop mean do prakar ka hota hai. karyaroop vayu ke paramanuoan mean sharir, indriy, vishay aur pran ke bhed se char prakar ka dravyarambhakatv (samavayikaranatv) rahata hai.
• vishvanath ke anusar vishay mean hi pran ka antarbhav hone se vayaviy sharir ayonij hote haian. ve vayulok mean rahate haian aur parthiv anuoan ke sanyog se upabhog mean samarth hote haian vayaviy indriy tvak hoti hai, jo sare sharir mean vidyaman rahati hai. kintu is sandarbh mean jayant bhatt ka yah kathan bhi dhyan dene yogy hai ki tvagindriy se shariravarak charm hi nahian, apitu sharir ke bhitari tantuoan ka bhi grahan hona chahie. vayu ka pratyaksh nahian hota. usaka sparsh, shabd, kamp adi se anuman hota hai. vayu ki gati tiryak hoti hai. sammoorchchhan (vishesh prakar ka sanyog) sannipat (takarav), trin ke oordhvagaman adi ke adhar par yah bhi anuman kiya jata hai ki vayu anek haian. sharir mean ras, mal adi ka prerak vayu pran kahalata hai aur moolat: ek hai, kintu sthanabhed aur kriyabhed se vah

1. mukhanasika se nishkraman aur pravesh karane ke karan pran,
2. mal adi ko niche le jane ke karan apan,
3. sab or le jane se saman,
4. oopar le jane se udan aur
5. na di dvaroan mean vistrit hone se vyan kahalata hai.

• sootrakar aur prashastapad ke anusar vayu ka jnan anuman praman se hota hai, kintu vyom shivachary, raghunath shiromani, venidatt adi acharyoan ka yah mat hai ki vayu ka jnan pratyaksh praman se ho jata hai.
• annanbhatt ne rooparahit aur sparshavan ko vayu kaha hai. ab pray: vayu ka yahi lakshan sarvasadharan mean adhik prachalit hai.

akash

• vaisheshik sootrakar kanad ne prithvi, jal, tez aur vayu ki paribhasha mukhyat: unamean samavay sambandh se vidyaman pramukh gunoan ke adhar par sakaratmak vidhi se ki, kintu akash ki paribhasha ka avasar ane par kanad ne arambh mean nakaratmak vidhi se yah kaha ki akash vah hai jisamean roop, ras, gandh aur sparsh namak gun nahian rahate. kintu bad mean unhoanne yah bataya ki parisheshanuman se yah siddh hota hai ki akash vah hai, jo shabd ka ashray hai.
• prashastapad ke kathanoan ka ashay bhi yah hai ki akash vah hai, jisaka vyapak shabd hai. akash ek paribhashik sanjna hai. arthat akash ko 'akash' bina kisi nimitt ke vaise hi kaha gaya hai, jaise ki vyaktivachak sanjna ke roop mean kisi balak ko devadatt kah diya jata hai. at: 'akashatv' jaisi koee jati (samany) usamean nahian hai. jis prakar se prithvi ghat ka karyarambhak dravy hai, us prakar se akash kisi avantar dravy ka arambhak nahian hota. jaisi prithvitv ki parajati (vyapak samany) dravyatv hai aur aparajati (vyapy samany) ghatatv hai, vaisi parajati hone par bhi koee aparajati akash ki nahian hai. yadyapi gun aur karm ki apeksha se bhi aparajati ki pratiti ka vidhan hai, kintu akash mean shabd adi jo chh: gun bataye ge haian, ve samany gun haian. at: unamean aparajati ka ghatakatv nahian mana ja sakata. shabd vishesh gun hote hue bhi anek dravyoan ka gun nahian hai. at: vah jati ka ghatak nahian hota. is prakar anekavrittita n hone ke karan akash mean 'akashatv' namak samany ki avadharana nahian ki ja sakati.
• kintu uparyukt mantavy ka khyapan karane ke anantar bhi prashastapad yah kahate haian ki akash mean shabd, sankhya, pariman, prithaktv, sanyag aur vibhag ye chh: gun vidyaman haian aur pariganit gunoan mean shabd ko sarvapratham rakhate haian, jisase vaisheshik ke uttaravarti acharyoan ne bhi kanad aur prashastapad ke ashayoan ke anuroop shabd ko parisheshanuman ke adhar par akash ka pramukh gun man liya aur is prakar annanbhatt ne antat: akash ki yah paribhasha ki 'shabdagunakamh akashamh' arthat jis dravy mean shabd namak gun rahata hai vah akash hai. akash ek hai, nity hai aur vibhu hai. akash ki n to utpatti hoti hai aur n nash. vah akhand dravy hai. usake avayav nahian hote. akash ka pratyaksh jnan nahian hota. usaka jnan parisheshanuman se hota hai. 'ih pakshi' adi udaharanoan ke adhar par mimaansakoan ne akash ko pratyakshagamy mana hai, kintu vaisheshikoan ke anusar 'ih pakshi' adi kathan akash ka nahian, apitu alokamandal ka sanket karate haian. at: akash, shabd dvara anumey dravy hai.
• vaisheshikoan ke anusar shabd ka gun hai, gun ka ashray koee n koee dravy hota hai. prithvi adi any ath dravy shabd ke ashray nahian haian. at: akash ke atirikt koee dravyantar ashray ke roop mean upalabdh n hone ke karan akash ko parisheshanuman se shabdagun ka ashray mana gaya hai. akash ka koee samavayi, asamavayi aur nimitt karan nahian hai. shabd usaka jnapak hetu hai, karak nahian.
• bhatt mimaansak shabd ko gun nahian apitu dravy manate haian. kintu vaisheshikoan ke anusar shabd ka dravyatv siddh nahian hota. sootrakar kanad ne yah spasht roop se kaha hai ki dravy vah hota hai, jisake keval ek hi nahian, apitu anek samavayikaran hoan. shabd ka keval ek samavayikaran hai, vah akash hai. at: shabd ekadravyashrayi gun hai. vah dravy nahian hai, apitu dravy se bhinn hai aur gun ki koti mean ata hai. is prakar vaisheshik nayanusar akash prithakh roop se ek vibhu aur nity dravy hai.

kal

• kal ke sandarbh mean poori vaisheshik parampara ke chintan ka samahar sa rakhate hue annanbhatt ne yah bataya ki 'atit adi ke vyavahar ka hetu kal kahalata hai. vah ek hai, vibhu hai tatha nity hai.' is paribhasha mean jin char ghatakoan ka samavesh kiya gaya hai, un par vaisheshik darshan ke lagabhag sabhi acharyoan ne gahara vichar-vimarsh kiya hai.
• kanad ne kal ke dravyatv ka ullekh karate hue usake atitadivyavaharahetutv par hi adhik bal diya. unhoanne kaha ki apar (kanishth) adi mean jo apar adi (kanishth hone) ka jnan hota hai vah kal ki siddhi mean liang arthat nimitt karan hai. adhik sooryakriya ke sambandh se yukt bhrata ko par (jyeshth) tatha alp sooryakriya ke sambandh se yukt bhrata ko apar (kanishth) kaha jata hai. at: soory aur pind (sharir) ke madhy jo paratvaparatv-bodhak aur yugapat, chir, kshipr adi sambandhaghatak dravy hai, vahi kal hai.
• prashastapad ne akash evan dik ke saman kal ko paribhashik sanjna mana aur sootrakar ke kathan ka anugaman karate hue yah kaha ki paurvaparyy, yaugapady, ayaugapady, chiratv aur kshipratv ki pratitiyaan kal ki anumiti ki hetu haian.
• kal ki satta ke siddh hone par bhi usake dravyatv par uthaee jane vali shankaoan ka samadhan vaisheshik is prakar karate haian ki prithvi adi any ath dravyoan mean se kisi mean bhi kshan, nimesh adi kalabodhak pratitiyoan ko sanyukt nahian kiya ja sakata at: jis dravy ke sath hamare kshan adi ka jnan sanyukt hota hai, vah kal hai.
• shridharachary ne sooryakriya ya sooryaparivartan ke sthan par manushy-sharir ke bhautik parivartan ki pratiti ko kal ka anumapak batakar ek nee udbhavana ki.
• isi prakar vallabhachary ne nyayalilavati mean yah kaha ki 'yah pustak vartaman hai', 'yah mej vartaman hai', aise vakyoan mean vishay ka bhed hone par bhi unaki vartamanata ek jaisi hai.
• at: vartamanatv hi kal ka jnapak hai. astitv vyaktigat svaroop ya satta samany svaroop ko dyotit karata hai, jabaki vartamanatv vastuoan ke kalik sambandh ka nidarshak hai.
• sootrakar ne yah bhi kaha ki any karyoan ka nimitt karan kal hai.
• isi prakar prashastapad ke kathanoan ka bhi yah sar hai ki -

1. par, apar adi pratitiyoan ka ,
2. vastuoan ki utpatti, sthiti aur vinash ka,
3. tatha kshan, nimesh adi pratitiyoan ka jo hetu hai, vah kal kahalata hai.

• shivadity aur chandrakant ne kal ko prithakh dravy nahian mana. unake anusar kal aur dikh akash se abhinn haian.
• raghunath shiromani ne bhi kal ko dravy n manate hue yah kaha ki eeshvar se atirikt kal ko prithakh dravy manane ki koee avashyakata nahian hai, kyoanki eeshvar hi kalavyavahar ka vishay hai.
• kintu dinakar bhatt var vainidatt ne raghun ke mat ka khandan karate hue yah pratipadit kiya ki kal ko prithakh dravy mane bina hamari kalik anubhootiyoan ka samadhan nahian hota.
• jayantabhatt, nageshabhatt, yogabhashyakar vyas adi ke anusar kal ki sankalpana kalpanaprasoot hai, kal kshanapravah matr hai. at: vah svatantr dravy nahian hai, kintu vaisheshik inake mat ko svikar nahian karate aur kal ko ek prithakh dravy hi manate haian.
• sankshep mean vaisheshik mat ka sar yah hai ki kshan, nimesh adi kal ki vyavaharik upadhiyaan haian. inaka nash hone se bhi kal ka nash nahian hota, at: kal ek nity dravy hai, upadhibhed se usamean anekata hone par bhi kal vastut: ek hai aur par, apar adi kalik pratitiyoan ka koee any adhar dravy n hone ke karan kal prithakh roop se ek vibhu evan nity dravy hai.

disha

• vaisheshik mat ka sarasangrah karate hue annanbhatt ne yah kaha ki 'prachi adi ke vyavahar-hetu ko dikh (disha) kahate haian. dikh ek ha, vibhu hai aur nity hai.' is paribhasha mean ullikhit pramukh ghatakoan ka vaisheshikoan ki lambi parampara mean b da gahan vishleshan kiya gaya hai.
• kanad ne yah bataya ki-'jisase : yah par hai; yah apar hai'- aisa jnan hota hai, vah dikh siddhi mean liang hai.' kanad ne yah bhi kaha ki dikh ka dravyatv aur nityatv vayu ke saman hai. disha ke tattvik bhedoan ka koee hetu nahian paya jata at: vah ek hai. kintu sanyogatmak upadhiyoan ke karan usamean prachi, pratichi adi bhed se nanatv ka vyavahar hota hai.
• prashastapad ne aparajati (vyapyasamany) ke abhav ke karan disha ko bhi akash aur kal ke saman ek paribhashik sanjna mana aur sootrakar ke mantavy ka anuvad sa karate hue yah bataya ki -'yah isase poorv mean hai; yah isase pashchim mean hai- aisi pratitiyaan jisaki bodhak hoan, vah disha hai.' kisi parichchhinn pariman vale moortt dravy ko avadhi (kendrabindu) man karake poorv, dakshin, pashchim, uttar adi pratitiyaan ki jati haian. kintu disha ke bodhak liang mean bhed n hone ke karan disha vastut: ek hai. prachi adi bhed disha ki vyavaharik upadhiyaan hai. kal ke saman disha mean bhi ekatv sankhya, paramamahat pariman, ek prithaktv, sanyog aur vibhag ye paanch gun hote haian.
• chitsukh, chandrakant, shivadity adi ne disha ke prithakh dravyatv ka pray: is adhar par khandan kiya hai ki akash, kal evan disha prithakh-prithakh dravy nahian, apitu ek hi dravy ke tin paksh pratit hote haian. raghunath shiromani aur bhasarvajn ke anu sar disha eeshvar se abhinn hai aur dishasambandhi sabhi pratitiyaan eeshvar ki upadhiyaan haian.
• vaiyakaran aur bauddh kal aur disha ko kshanik pravahaman vijnan kahate haian saankhy dvara ye donoan akash mean antarbhoot bataye gaye haian.
• vedant ke anusar kal aur disha parabrahm par aropit pratibhasik pratitiyaan haian. keval vaisheshik mean hi unaka prithakh dravyatv mana gaya hai.
• is sandarbh mean yah bhi jnatavy hai ki yadi sootrakar kanad ko akash, kal aur disha ka prithakh-prithakh dravyatv abhipret n hota, to yah inake vishleshan ke lie prithakh-prithakh sootroan ka nirman kyoan karate? in tinoan dravyoan ka svaroop, karyakshetr aur prayojan bhinn hai. udaharanataya akash ek bhootadravy hai, dik moort dravy nahian hai. kal, kalik paratvaparatv ka hetu hota hai, jabaki disha, deshik paratvaparatv ki hetu hai. kalik pratitiyaan sthir hoti haian, jabaki desh ki pratitiyaan kendr sapeksh hone se asthir hoti haian. at: venidatt jaise uttaravarti vaisheshikoan ka bhi yahi kathan hai ki disha prithaki roop se ek vibhu aur nity dravy hai.

atma

• sootrakar kanad ne atma ke dravyatv ka vishleshan karate hue sarvapratham yah kaha ki pran, apan, nimesh, unmesh, jivan, manogati, indriyantar vikar, sukh-du:kh, ichchha, dvesh aur prayatn namak liangoan se atma ka anuman hota hai. jnan adi gunoan ka ashray hone ke karan atma ek dravy hai aur kisi avantar (apar samany) dravy ka arambhak n hone ke karan nity hai. atma ka pratyaksh nahian hota. roop adi ke saman jnan bhi ek gun hai. usaka bhi ashray koee dravy hona chahie. prithvi adi any ath dravy jnan ke ashray nahian hai. at: parisheshanuman se jo dravy jnan ka ashray hai, usako atma kaha jata hai.
• kanad ne yah bhi kaha ki– jnanadi ke ashrayabhoot dravy ki atmasanjna ved vihit hai. is ved vihit atma ka any ath dravyoan mean antarbhav nahian ho sakata. 'ahamh' shabd ka atmavachitv suprasiddh hai. 'maian devadatt hooan' aise vakyoan mean sharir mean aham ki pratiti upacharavash hoti hai. pratyek atma mean sukh, du:kh ki pratiti bhinn-bhinn roop se hoti hai. at: jivatma ek nahian apitu anek haian, nana haian.
• prashastapad ne bhi sootrakar ka anuvartan karate hue prakarantar se yah kaha ki sookshm hone ke karan atma ka pratyaksh nahian hota, kintu 'jaise basoola adi karanoan (hathiyaroan) ko koee badhee chalata hai, vaise hi shrotr adi karanoan (indriyoan) ko chalane vala bhi koee hoga'- is prakar se karan prayojak ke roop mean atma ka anuman kiya jata haian prashastapad ne kee any udaharanoan ke dvara bhi yah bataya ki pravritti-nivritti adi ka prerak bhi koir chetan hi ho sakata hai. vahi atma hai. sukh, du:kh, ichchha, dvesh aur prayatn namak gunoan se bhi guni atma ka anuman hota hai. prithvi, sharir, indriy adi ke sath ahan pratyay ka yog nahian hota. vah keval atma ke sath hota hai. prashastapad ne atma mean buddhi, sukh, du:kh, ichchha, dvesh, prayatn, dharm, adharm, sanskar, sankhya, pariman, prithaktv sanyog aur vibhag in chaudah gunoan ka ullekh karate hue yah bhi kaha ki inamean buddhi se lekar sanskar paryant pratham ath atma ke vishesh gun haian aur sankhyaadi shesh chh: samany gun. vishesh gun any dravyoan mean nahian paye jate, jabaki samany any dravyoan mean bhi paye jate haian.
• kanad aur prashastapad ke kathanoan ka shankar mishr prabhriti katipay uttaravarti vyakhyakaroan ne kuchh bhinn ashay grahan kiya aur yah kaha ki atmh ka manas pratyaksh hota hai. maian hooan- yah jnan, manasapratyaksh hai, n ki anumanajany. kanad ke ek any kathan ko spasht karate hue shankar mishr ne yah bhi bataya ki jis prakar vayu ke paramanuoan mean avayavoan ke vishay mean koee praman n hone se ve nity mane jate haian, vaise hi atma ke avayav manane mean koee praman n hone ke karan atma nity hai tatha anadi ka ashray hone ke karan atma ek dravy hai.
• vedant adi mean jnan ko atma ka svaroop mana jata hai, kintu vaisheshik darshan ke anusar jnan atma ka agantuk gun hai.
• nyayamanjari mean jayant ne bhi yah kaha ki svaroopat: atma j d ya achetan hai. indriy aur vishay ka man ke sath sanyog hone se atma mean chaitany utpann hota hai. atma vibhu hai. vah n to anupariman hai, n madhyamapariman.
• annanbhatt ne vaisheshik mat ka sarasangrah karate hue yah bataya ki jnan ka jo adhikaran hai, vah atma hai. vah do prakar ka hai, jivatma aur paramatma. paramatma ek hai aur jivatma pratyek sharir mean bhinn-bhinn hone ke karan anek hai. is sandarbh mean udyotakar ka yah kathan bhi smaraniy hai ki paramatma nity jnan ka adhikaran hai jabaki jivatma anity jnan ka.
• shridhar ne bhi yah bataya hai ki jivatma shariradhari hota hai jabaki paramatma kabhi bhi sharir dharan nahian karata.

man

• nyay-vaisheshik ka yah siddhant hai ki gandhadi vishayoan ka ghranadi indriyoan se, indriyoan ka man se, au man ka atma se sanyog hone par hi pratyaksh jnan hota hai. vishay ka indriy ke sath aur indriy ka atma se adhishthanamoolak sampark hone par bhi yadi indriy aur atma ke bich man sanyukt ya sannihit nahian hai to jnan nahian hota, aur sanprikt ya sannihit hai to jnan hota hai. gandhadi ekadhik vishayoan ke sath ghranadi ekadhik indriyoan ka yugapad sanyog ho jane par bhi unamean se keval ek hi vishay ka jnan hota hai, kyoanki man unamean se keval ek hi indriy ke sath sambaddh ho sakata hai, ek hi samay ekadhik ke sath nahian. man ki avyapritata ya anyatr vyapritata ke karan kabhi-kabhi indriyoan se sanyukt hone par bhi vishay ka bodh nahian hota. at: kanad yah kahate haian ki vishayoan aur indriyoan ke yugapad sanyog ki sthiti mean kisi ek vishay mean jnan ke sadbhav aur any vishay mean jnan ke abhav ko hetu manakar jis dravy ka anuman kiya jata hai, vah man kahalata hai. kanad yah bhi kahate haian ki jaise vayu sparshadi gunoan ka ashray hone ke karan dravy aur avantar srishti ka samarambhak n hone ke karan nity hai, vaise hi sanyogadi gunoan ka ashray hone ke karan man dravy hai aur apar samany arthat kisi sajatiy avantar dravy ka samarambhak dravy n hone ke karan vah nity hai. sharir ke pratyek avayav ya aang mean hi anek yugapat prayatn n hone tatha atma mean ek kal mean hi anek yugapad jnan utpann n hone ke karan yah siddh hota hai ki man prati sharir ek hai arthat bhinn-bhinn shariroan mean bhinn-bhinn hai.
• prashastapad adi bhashyakaroan ne kanad ke kathanoan ko prakaratnar se prastut karate hue yah bataya ki atma, indriy tatha vishay ke sannidhy ke hote hue bhi jnan, sukh adi kary kabhi hote haian, kabhi nahian hote haian. at: atma, indriy aur vishay in tinoan ke atirikt kisi any hetu ki apeksha hai, vahi hetu man hai. prashastapad ne man ko sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv aur sanskar namak ath gunoan ka achetan, pararthak, moort, anupariman tatha ashu sanchari mana hai.
• prashastapad ke anusar smriti bhi kisi indriy par adharit hoti hai. shrotrendriy smriti ka hetubhoot jo indriy hai, vahi man hai. sukhadi ki pratiti ka karan bhi man hi he. is prakar prashastapad ke anusar yugapadi jnananutpatti, smriti aur sukhadi ki pratiti in tin hetuoan se man ka anuman hota hai.
• vyutpatti ke anusar man ka arth hai- manan ka sadhan -'manyate budhyateaneneti' (manh-sarvadhatubhyoasunh). kintu man antarik anubhavoan mean hi nahian, apitu bahy vastuoan ke pratyaksh mean bhi sahayak hota hai. at: prashastapad ne yah bataya ki man vah dravy hai, jo manastvajati se yukt ho.
• nyayabhashyakar vatsyayan ke anusar bhi sabhi prakar ke jnan ka hetu jo indriy hai, vah man hai. man jnan ka ashray nahian, apitu jnan ka karan hai.
• udayanachary ke mat mean man ek moort dravy hai aur sparsharahit hai.
• shivadity ka yah vichar hai ki man manastvajati se yukt, sparsharahit, kriya ka adhikaran dravy hai.
• vallabhachary vishvanath adi acharyoan ne bataya ki sukh-du:khadi ka anubhav karane vali antarindriy hi man hai. bahy indriyaan apane-apane vishayoan ka tabhi grahan kar sakati haian, jab man bhi unake sath ho. at: man sukh adi ka grahak indriy hone ke sath-sath any indriyoan dvara unake arthagrahan mean bhi sahayak hota hai. jnan ke ayogapath se yah siddh hota hai ki prati sharir bhinn-bhinn hai, at: usamean anekatv hai.
• shridhar ka yah kathan hai ki do vibhu dravyoan ke bich sanyog sanbhav nahian hai. atma vibhu hai at: man ko bhi vibhu nahian mana ja sakata, vah anu hai. bahy indriyaan man ko nahian dekh sakatian, at: man ek atindriy dravy hai.

gun ka svaroop aur bhed

• kanad ke anusar samavay sambandh se dravy mean ashray lene ka jisaka svabhav ho, jo svayan gun ka ashray n ho, sanyog aur vibhag ka karan n ho aur any kisi ki apeksha n rakhata ho, vah gun namak padarth hai.
• prashastapad ne yah bataya ki gunatv ka samavayi hona, dravy mean ashrit hona, gunarahit hona, kriyarahit hona sabhi gunoan ka sadharmy hai.
• keshavamishr ke mat mean jo samany jati se asamavayikaran banane vala ho, spandan rahit kriyavan n ho aur dravy par ashrit ho, vah gun kahalata hai.
• vishvanath ne dravyashrit nirgun aur nishkriy ho gun kaha hai.
• kanad ne nimnalikhit satrah gunoan ka ullekh kiya hai-

1. roo
2. ras
3. gandh
4. sparsh
5. sankhya
6. pariman
7. prithaktv
8. sanyog
9. vibhag
10. paratv
11. aparatv
12. buddhi
13. sukh
14. du:kh
15. ichchha
16. dvesh aur
17. prayatn.

• prashastapad ne vaisheshikasootr (1-1-6) mean ullikhit 'ch' pad ko adhar banakar nimnalikhit sat gunoan ko jo dakar gunoan ki sankhya 24 tak pahuancha di-

1. gurutv
2. dravatv
3. sneh
4. sanskar
5. dharm
6. adharm aur
7. shabd

• shankar mishr ke matanusar kanad ne in sat gunoan ka pariganan nahian kiya kyoanki ye to prasiddh haian hi.
• kuchh vidvanoan ne

1. laghutv
2. mridutv
3. kathinatv aur
4. alasy ko jo dakar gunoan ki sankhya 28 karane ka prayatn kiya hai.

• kee acharyoan ne

1. paratv
2. aparatv aur prithaktv ko anavashyak manakar gunoan ki sankhya 21 bataee hai. kintu samanyataya yahi mana jata hai ki vaisheshik darshan mean gunoan ki sankhya 24 hai. navyanyay mean paratv, aparatv ko viprakrishtatv aur sannikrishtatv ya jyeshthatv aur kanishthatv mean antarnihit man liya gaya hai aur prithaktv ko anyonyabhav ka hi ek roop bataya gaya hai. at: navyanaiyayik 21 gun manate haian. vishvanath ne uparyukt chaubis gunoan ka vargikaran nimnalikhit roop se kiya hai-
   

ashrayadravyoan ki moortamoortaparak

• keval moort dravyoan mean rahane vale jaise roop, ras adi.
• keval amoort dravyoan mean rahane vale, jaise- buddhi, sukh adi.
• moort aur amoort donoan prakar ke dravyoan mean rahane vale, jaise- sankhya, pariman adi.
  

ashray-sankhyaparak
in gunoan mean se kuchh ek-ek dravy mean rahate haian aur kuchh ekadhik dravyoan mean. sanyog, vibhag, sankhya, anekashrit gun haian aur any ekashrit.
samany-visheshaparak
vishvanath ne gunoan ka vargikaran

1. samany aur
2. vishesh roop mean bhi kiya hai.

• unake matanusar samany gun haian- sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv, asaansiddhik dravatv, gurutv tatha veg-sanskar.
• vishesh gun haian- buddhi, sukh, du:kh, ichchha, dvesh, prayatn, roop, ras, gandh, sparsh, sneh, saansiddhik dravatv, dharm, adharm, bhavana, sanskar tatha shabd.
  

indriyagrahyataparak
vishvanath ne yah bhi bataya hai ki indriyagrahyata ke adhar par bhi gunoan ka nimnalikhit roop se vargikaran kiya ja sakata hai-

1. ekendriyagrahy- roop, ras, gandh, sparsh tatha shabd.
2. dvindriyagrahy- (chakshu aur tvakh se) sankhya, pariman, prithaktv, sanyog, vibhag, paratv, aparatv, dravatv, sneh, veg-sanskar.
3. atindiy- gurutv, buddhi, sukh, ichchha, dvesh, prayatn, dharm, adharm tatha bhavana-sanskar.

• gunoan ka sankshipt vivaran annanbhatt dvara ullikhit kramanusar nimnalikhit hai-
  

roop ka svaroop
keval chakshu dvara grahan kiye jane vale vishesh gun ko roop kahate haian. yahaan par grahan ka ashay hai laukik pratyaksh-yogy jati ka ashray. drisht vastu mean parimanavatta, vyaktata tatha any gunoan se anabhibhootata honi chahie tabhi usaka roop chakshugrahyi hoga. 'chakshumatri' shabd ke prayog ka yah ashay hai ki chakshu se bhinn bahirindriy dvara roop ka grahan nahian hota. antarindriy man par yah bat lagoo nahian hoti. roop prithvi, jal aur tez in tinoan dravyoan mean rahata hai aur shukl, nil, rakt, pit, harit, kapish aur chitr bhed se sat prakar ka hota hai.
ras ka svaroop
jibh se pratyaksh hone vale gun ka nam ras hai. ras chh: prakar ka hota hai- mathur, aml, lavan, katu, tikt tatha kashay. ras prithvi aur jal mean rahata hai. prithvi mean chh: prakar kajal rahata hai, kintu jal mean keval madhur ras rahata hai aur vah apakaj hota hai. chitraras ki satta ko naiyayikoan ne svikar nahian kiya, kyoanki aankh kisi vastu ke vistrit bhag ke roopoan ko ek sath dekh sakati hai, kintu jihvagr ek samay ek hi ras ka grahan kar sakata hai.
gandh ka svaroop
ghran indriy dvara grahan kiye jane yogy gun ko gandh kahate haian. sugandh aur durgandh ke bhed se yah do prakar ka hota hai aur keval prithvi mean rahata hai aur anity hai. sugandh aur durgandh gamy haian. naiyayikoan ne chitragandh ki satta ko bhi svikar nahian kiya. jal mean gandh ka jo abhas hota hai, vah prithvi ke sanyog ke karan sanyukt samavay sambandh se hota hai.
sparsh ka svaroop
jis gun ka keval tvacha se pratyaksh hota hai, vah sparsh kahalata hai. sparsh tin prakar ka hota hai aur char dravyoan mean rahata haian- shit (jal mean), ushn (tez mean) tatha anushnashit (prithvi aur vayu mean). yah prithvi, jal, tez aur vayu mean rahata hai. navy naiyayik kathin aur sukumar ko bhi sparsh ka bhed manate haian, jabaki prachin naiyayik unako sanyog ke antargat samavisht karate haian.
sankhya ka svaroop

• ek, do adi vyavahar ke karan ko sankhya kaha jata hai. doosare shabdoan mean sankhya vah samany gun hai, jo ekatv adi vyavahar ka nimitt hota hai. vah nau dravyoan mean rahati hai aur ek se lekar parardh paryant hoti hai. sankhya do prakar ki hoti hai- ek dravy mean rahane vali ekatv aur anek dravyoan mean rahane vali- dvitv tritv adi. ekatv bhi do prakar ka hota hai-

1. nity, jo prithvi, jal, tez aur vayu ke paramanu tatha akash, kal, dikh, atma aur man in nity padarthoan mean rahata hai aur
2. anity, jo apane ashray ghat-pat adi ke samavayi karan tantu adi anity padarthoan mean rahata hai. in padarthoan ke nash se tadgat ekatv bhi nasht ho jata hai pat ka roop apane samavayikaranoan ke roop se utpann hota hai. dvitvadi namak sankhya to sabhi dravyoan mean anity hoti hai.

• dvitv sankhya ki utpatti do dravyoan mean jaise 'yah ek ghat hai' yah bhi ek ghat hai' is apekshabuddhi se hoti hai. dvitv do dravyoan ka gun hai, at: do dravy dvitv ke samavayikaran hote haian aur donoan dravyoan ke donoan ekatv asamavayikaran hote haian, ekatv ki apekshabuddhi nimitt karan hoti hai. apekshabuddhi ke nash se dvitv ka bhi nash ho jata hai.
• sadharanataya to sankhya ek pratitimatr hai, kintu nyayavaisheshik ki drishti se roop adi ke saman sankhya bhi ek gun hai. sankshepat: dvitv adi ki utpatti (dvitvoday prakriya) vaisheshikoan ke anusar is prakar hai—
• pratham kshan mean – indriy ka ghatadvay se sambandh.
• dvitiy kshan mean- ekatvasamany ka jnan.
• tritiy kshan mean – ek yah, ek yah, is prakar ki apekshabuddhi ka utpann hona.
• chaturth kshan mean – dvitv sankhya ki utpatti
• pancham kshan mean – dvitv samany (jati ka jnan).
• shashth kshan mean- dvitv sankhya ka jnan.
• saptam kshan mean – dvitvasankhyavishisht do ghat vyakti ka jnan.
• ashtham kshan mean – dvitv jnan se atsanskar.

pariman ka svaroop
man ke vyavahar arthath do ser adi napane aur taulane ke asadharan karan ko pariman kaha jata hai. pariman nau dravyoan mean rahata hai aur anu, mahat, dirsh v hrisv bhed se char prakar ka hota hai. pariman ka nity aur anity ke roop mean bhi vargikaran kiya jata hai. nity dravyoan mean rahane vala pariman nity aur anity dravyoan mean rahane vala pariman anity hota hai. karyagat pariman ke tin upabhed haian-

1. sankhyayoni
2. parimanayoni tatha
3. prachayayoni.
4. prithakatv ka svaroop

prithakta ke vyavahar ke asadharan karan ko prithaktv kaha jata hai. yah do prakar ka hota hai- jahaan ek vastu mean any vastu se prithakth pratit hoti haian, vahaan ek prithaktv aur jahaan do vastuoan mean any vastu ya vastuoan se prithakta pratit hoti hai (jaise ghat aur pat pustak se prithakh hai) vahaan dviprithaktv adi. ek prithaktv nity dravy mean rahata hua nity hota hai aur anity dravy mean rahata hua anity. dviprithakty adi sarvatr anity hi hota hai, kyoanki usaka adhar dvitv adi sankhya he, jisako anity mana jata hai. 'yah ghat us ghat se prithakh hai'- is prakar ka vyavahar dravyoan ke sanbandh mean pray: dekha jata hai. is prakar ki pratiti ka nimitt ek gun mana jata hai. yahi prithaktv hai. anyonyabhav ke adhar par yah pratiti nahian ho sakati, kyoanki anyonyabhav to 'ghat pat nahian hai' adi aise udaharanoan par charitarth hota hai, jinamean tadatmy ka abhav hai. is prakar prithaktv ki pratiti bhavatmak hai jabaki anyonyabhav ki pratiti abhavatmak hoti hai.
sanyog ka svaroop
jab do dravy is prakar samipasth hote haian ki unake bich koee vyavadhan n ho to unake mel ko sanyog kahate haian. is prakar sanyog ek samany gun hai, jo do dravyoan par ashrit rahata hai. sanyog avyapyavritti hota hai. udaharanataya pustak aur mej ka sanyog do dravyoan se sambaddh hota he, kintu yah sanyog donoan dravyoan ko poorn roop se nahian gherata, keval unake ek desh mean rahata hai. mej ke sath pustak ke ek parshv ka aur pustak ke sath mej ke ek bhag ka hi sanyog hota hai. sanyog ko keval vyavadhanabhav nahian kaha ja sakata, kyoanki vyavadhanabhav to kuchh door par sthit dravyoan mean bhi ho sakata hai. kintu sanyog mean to vyavadhanabhav to kuchh door par sthit dravyoan mean bhi ho sakata hai. kintu sanyog mean to vyavadhanabhav ke sath hi mel hona bhi avashyak hai.

• sanyog tin prakar ka hota hai-

1. anyatarakarmaj,
2. ubhayakarmaj aur
3. sanyogaj-sanyogakarmaj.

• sanyoganash ke do karan hote haian-

1. ashray ka nash aur
2. vibhag.

• sanyog ka yah vargikaran vaisheshik drishti se hai. naiyayikoan ke anusar to sanyog ke do bhed hote haian- jany aur ajany. jany sanyog ke tin upabhed hote haian-

1. anyatar karmaj,
2. ubhayakarmaj aur
3. sanyogaj.

• ajany sanyog vibhu dravyoan mean hota hai aur usaka koir avantar bhed nahian hota. vaisheshik darshan akash, kal adi vibhu dravyoan ke nity sanyog ke siddhant ko svikar nahian karata. vibhu dravyoan mean viprakarsh bhi nahian hai aur vibhutv ke karan unamean sanyog manana bhi vyarth hai. ashay yah hai ki vaisheshik mat mean nity evan vibhu dravyoan ka paraspar sanyog nahian hota. phalasvaroop akash ka atma ke sath athava do atma ka paraspar sanyog nahian hota.
  

vibhag ka svaroop
paraspar mile hue padarthoan ke alag-alag ho jane se sanyog ka jo nash hota hai, usako vibhag kahate haian. vah sabhi dravyoan mean rahata hai. keshav mishr ke anusar 'yah dravy se vibhakt hai'- is prakar ke alagav ki pratiti ka asadharan karan vibhag kahalata he. vah sanyogapoorvak hota hai aur do dravyoan mean hota hai. vibhag tin prakar ka mana gaya hai- anyatarakarmaj, ubhayakarmaj aur vibhagaj.
paratv aur aparatv ka svaroop
'yah par hai, yah apar hai'- is prakar ke vyavahar ka asadharan karan paratv evan aparatv hai. ve do prakar ke haian- dikkrit aur (kh) kalakrit.

1. dikkrit paratv-aparatv- ek hi dasha mean sthit do dravyoan mean 'yah dravy is dravy ke samip hai'- is prakar ke jnan ke sahayog se disha aur vastu ke sanyog dvara samipasth vastu mean aparatv utpann hota hai. aparatv ki utpatti ka sadhan sannikarsh hai. isi prakar 'yah dravy is dravy se door hai'– aisi buddhi ke sahayog se digdravy ke sanyog se viprakrisht dravy mean paratv utpann hota hai. paratv ki utpatti ka sadhan viprakarsh hai.
2. kalakrit paratv aur aparatv

vartaman kal ko adhar manakar do vastuoan ya vyaktiyoan mean ek aniyat disha mean sthit yuvak tatha vriddhi shariroan mean 'yah (yuvak sharir) is (vriddhi sharir) ki apeksha alpatar kal se sambaddh' hai- is prakar vriddhiroop nimittakaran ke sahayog se kalasharir-roop asamavayikaran se yuva manushy ke shariraroop ashray mean aparatv utpann hota hai tatha yah (vriddh sharir) is (yuvak sharir) ki apeksha adhik kal se sambandh rakhata hai' is pratiti se vriddh sharir mean paratv utpann hota hai. yah jnatavy hai ki dikkrit paratvaparatv ek disha mean sthit do dravyoan mean hi utpann hua karate haian, bhinn-bhinn dishaoan mean sthit dravyoan mean nahian, kintu kalakrit paratvaparatv ke lie pindoan ka ek hi disha mean sthit hona avashyak nahian hai.
gurutv ka svaroop
gurutv us dharmavishesh (gun) ko kahate haian, jisake karan kisi dravy ka pratham patan hota hai. kisi vastu ki oopar se niche ki or jane ki kriya ka nam patan hai. patan-kriya jis vastu mean hoti hai, vah vastu patan ka samavayikaran hoti hai aur svayan us vastu ka jo apana bharipan hai vah us vastu mean sanyog, veg ya prayatn ka abhav ho jata hai. at: patan ka samavayikaran koir n koee dravy hota hai, asamavayikaran gurutv hota hai. paramanu ka gurutv nity hota hai. paramanu se bhinn prithvi aur jal ka gurutv anity hota hai. pahali patan-kriya se vastu mean jo veg utpann hota hai, vah bad ki patan-kriya ka asamavayikaran hai. vrint se toot kar bhoomi par pahuanchane tak phal mean anek kriyaean hoti haian. unamean pahali patan-kriya ka asamavayikaran phal ka gurutv hota hai aur bad ki patanakriyaoan ka asamavayikaran pahali patan-kriya se utpann phalagat veg hota hai.
dravatv ka svaroop
kisi taral vastu ke choone, tapakane ya ek sthan se doosare sthan tak bahakar pahuanchane mean anek spandanakriyaean hoti hai. unamean se pratham spandan ka asamavayikaran dravatv (taralata) kahalata hai, jo ki bhoomi, tez aur jal mean rahata hai. ghrit adi parthiv dravatv tatha suvarn adi mean jo dravatv hai, vah naimittik (agnisanyogajany) hota hai, jab ki jal mean jo dravatv hai vah svabhavik hai. pahali kriya ke bad ki jo spandan kriyaean hoti haian, unaka asamavayikaran veg hota hai.
sneh ka svaroop
'chikanapan' namak jo gun hai, vah sneh kahalata hai. vah keval jal mean rahata hai. sneh aisa gun hai, jisake karan prithakh-prithakh roop se vidyaman kan ya aansh pind roop mean parinat ho jate haian. sneh do prakar ka hota hai- nity aur anity. jal ke paramanuoan mean nity hota hai aur karyaroop jal mean anity. anity sneh karan gunapoorvak hota hai aur tabhi tak rahata hai, jab tak usaka ashray dravy dvayanuk adi rahata hai.
shabd (gun) ka svaroop
shabd vah gun hai jisaka grahan shrotr ke dvara kiya jata hai. shabd ka ashray dravy akash hai. at: yah akash ka vishesh gun bhi kaha jata hai. shabd do prakar ka hota hai- dhvanyatmak aur varnatmak. bheri adi se utpann shabd dhvanyatmak aur kanth se utpann shabd varnatmak kahalata hai. bheri adi dish mean utpann shabd shrotr tak kaise pahuanchata hai, is sambandh mean naiyayikoan ne mukhyat: jin do nyayoan ka ullekh kiya hai, ve haian-

1. vichitaranganyay aur
2. kadambamukulanyay.

• nyayakandali mean shridhar ne vichitaranganyay ko anyatikata niroopit kiya hai.
  

buddhi ka svaroop
gunoan mean buddhi ka bhi pariganan kiya gaya hai. buddhi atma ka gun hai, kyoanki atma ko hi man tatha bahyendriyoan ke dvara arth ka prakash arthat jnan hota hai. saankhy mean buddhi ko mahatatattv kaha gaya hai kintu vaisheshik yah manate haian ki buddhi jnan ka paryay hai.

• prashastapad ne is sandarbh mean thik vaisa hi vichar vyakt kiya hai, jaisa ki nyayasootrakar gautam ne kiya tha ki buddhi, upalabdhi aur jnan paryayavachi shabd haian.
• shivadity ne bhi atmashray prakash ko buddhi kaha hai. buddhi ka manas pratyaksh hota hai. buddhi ke pramukh do bhed haian- vidya aur avidya.
• vishvanath panchanan ne vidya ko prama aur avidya ko aprama kaha hai.
• annanbhatt ne sab prakar ke vyavahar hetu ko buddhi kaha hai. unhoanne buddhi ke bhed bataye- smriti aur anubhav. anubhav bhi do prakar ka hota hai- yatharth aur ayatharth. yatharth anubhav ko hi prama kahate haian.
  

sukh ka svaroop

• jisako sabhi prani chahean ya jo sab logoan ko anukool lage, vah sukh kahalata hai. sukh nyay-vaisheshik ke anusar atma ka ek vishesh gun hai. katipay acharyoan ke mat mean 'maian sukhi hooan' is prakar ke anuvyavasay mean jis jnan ki pratiti hoti hai, vah sukh kahalata hai. atma ke us gun ko bhi katipay acharyoan ne sukh kaha hai, jisaka asadharan karan dharm hai.
• prashastapadabhashy mean karan bhed se char prakar ke sukhoan ka ullekh kiya gaya hai-

1. samanyasukh, jo ki priy vastuoan ki upalabdhi, anushang adi se prapt hota hai;
2. smritisukh, jo ki bhootakal ke vishayoan ke smaran se hota hai,
3. sankalpaj, jo anagat vishayoan ke sankalp se hota hai aur
4. vidya shamasantoshadijanyasukh, jo ki poorvokt tin prakar ke karanoan se bhinn vidya adi se jany ek vishisht sukh hota hai.

• sukh ka vargikaran (k) svakiy aur (kh) parakiy bhed se bhi kiya ja sakata hai. apane sukh ka to anubhav hota hai, kintu parakiy sukh to anuman dvara hota hai. ek any prakar ka vargikaran. (k) laukik aur (kh) paralaukik roop se bhi ho sakata hai. laukik sukh ke bhi nimnalikhit bhed mane ja sakate haian-

1. vaishayik, jo saansarik vastuoan ke bhog se milata hai;
2. manasik, jo ki ichchhit vishayoan ke anusaran se prapt hota hai;
3. abhyasik, jo kisi kriya ke lagatar karate rahane se prapt hota hai; aur
4. abhimanik, jo vaidushy adi dharmoan ke arop ki anubhooti se prapt hota hai.
   

du:kh ka svaroop
gunoan mean du:kh ki bhi ganana ki gee hai. du:kh sadharan: pi da ko kahate haian, jisako samanyat: koee bhi nahian chahata. nyasootr mean du:kh ki ganana barah prameyoan mean ki gee hai.
ichchha ka svaroop
keshav mishr ne rag ko aur annanbhatt ne kam ko ichchha kaha hai. ichchha ka vistrit niroopan prashastapadabhashy mean upalabdh hota hai. samanyat: aprapt ko prapt karane ki abhilasha ichchha kahalati hai, prapti ki abhilasha apane liye ho chahe doosare ke lie. yah atma ka gun hai. isaki utpatti smritisapeksh ya sukhadisapeksh atmaman:sanyogaroopi asamavayikaran se atmaroop samavayikakaran mean hoti haian isake do prakar hote haian: sopadhik tatha nirupadhik. sukh ke prati jo ichchha hoti hai, vah nirupadhik hoti hai aur sukh ke sadhanoan ke prati jo ichchha hoti hai, vah sopadhik hoti hai. ichchha prayatn, smaran, dharm, adharm adi ka karan hoti hai.
dvesh ka svaroop

• annanbhatt ke anusar krodh ka hi doosara nam dvesh haian.
• prashastapad ke anusar dvesh vah gun hai, jisake utpann hone par prani apane ko prajvalit-sa anubhav karata hai. yah du:khasapeksh athava smritisapeksh atmaman:sanyog se utpann hota hai aur prayatn, smriti, dharm aur adharm ka karan hai. droh ke bhi kee bhed hote haian, jaise ki

1. droh- upakari ke prati bhi apakar kar baithana,
2. manyu- apakari vyakti ke prati apakar karane mean asamarth rahane par andar hi andar utpann hone vala dvesh,
3. akshama doosare ke gunoan ko n sah sakana arthath asahishnuta,
4. amarsh- apane gunoan ke tiraskar ki ashanka se doosare mean gunoan ke prati vidvesh,
5. abhyasooya- apakar ko sahan karane mean asamarth vyakti ke man mean chirakal tak rahane vala dvesh. yah sabhi dvesh pun: svakiy aur parakiy prakar se ho sakate haian. svakiy dvesh ka jnan manas pratyaksh se aur parakiy dvesh ka jnan anuman adi se hota hai.
   

prayatn ka svaroop
annanbhatt ne 'kriti' ko prayatn kaha hai. prashastapad ke anusar prayatn, sanrambh aur utsah paryayavachi shabd haian. prayatn do prakar ka hota hai- (1) jivanapoorvak aur (2) ichchhadveshapoorvak. suptavastha mean vartaman prani ke pran tatha apan vayu ke shvas-prashvas roop vyapar ko chalane vala aur jagradavastha mean ant:karan ko bahy indriyoan se sanyukt karane vala prayatn jivanayoni prayatn kahalata hai. isamean dharm tatha adharm roop nimitt karan ki apeksha karane vala atma tatha man ka sanyog asamavayikaran hai. hit ki prapti aur ahit ki nivritti karanevali sharir ki kriyaoan ka hetu ichchha ya dveshamoolak prayatn kahalata hai. isamean ichchha athava dvesharoop nimitt karan ki apeksha karane vala atma tatha man ka sanyog asamavayikaran hai.
dharm aur adharm ka svaroop
annanbhatt ne vihit karmoan se jany adrisht ko dharm aur nishiddh karmoan se utpann adrisht ko adharm kaha hai. keshavamishr ke anusar sukh tatha du:kh ke asadharan karan kramash: dharm aur adharm kahalate haian. inaka jnan pratyaksh se nahian, apitu agam ya anuman se hota hai. anuman ka roop is prakar hoga-devadatt ke sharir adi devadatt ke vishesh gunoan se utpann hote haian (pratijna), kyoanki ye kary hote haian (pratijna), kyoanki ye kary hote huye devadatt ke bhog ke hetu haian. (hetu), jaise devadatt ke prayatn se utpann hone vali vastu vastr adi (udaharan), is prakar sharir adi ka nimitt hone vale vishesh gun hi dharm tatha adharm haian.
sanskar ka svaroop

• varadaraj ke matanusar jis gun mean vah karan utpann hota hai, jo ki usi jati ka ho jis ka kary hai, (yadyapi vah vijatiy hota hai) to vah sanskar kahalata hai. arthat jab bhi koee gun ya karm bahy sahayata ke bina antarik shakti se hi usi prakar ka kary utpann kar de to vah sanskar hota hai.
• keshav mishr ke anusar sanskar sambandhi vyavahar ka asadharan karan sanskar kahalata hai. sanskar tin prakar ka hota hai- veg, bhavana aur sthitisthapak. sanskar ke in tin bhedoan mean vaise to bhavana hi vastut: sanskar haian shesh do sanskar nahian haian, kintu katipay vidvanoan ka yah kathan bhi dhyan dene yogy hai ki in tinoan mean bahy karanoan ke bina svayan hi kary karane ki kshamata samanaroop se hai.
  

dravyoan mean gun-bodhak chakr
bharatiy darshanasar namak granth (pri.240) mean achary baladev upadhyay ne karikavali ke adhar par dravy mean gunoan ke avasthan ki talika nimnalikhit roop se di hai-

prithvi	jal	tej	vayu	akash	kal	dikh	eeshvar	jivatma	man
sparsh	sparsh	sparsh	sparsh	sankhya	sankhya	sankhya	sankhya	sankhya	sankhya
sankhya	sankhya	sankhya	sankhya	pariman	pariman	pariman	pariman	pariman	pariman
pariman	pariman	pariman	pariman	prithaktv	prithaktv	prithaktv	prithaktv	prithaktv	prithaktv
prithaktv	prithaktv	prithaktv	prithaktv	sanyog	sanyog	sanyog	sanyog	sanyog	sanyog
sanyog	sanyog	sanyog	sanyog	vibhag	vibhag	vibhag	vibhag	vibhag	vibhag
viyog	viyog	viyog	viyog	shabd			buddhi	buddhi	paratv
paratv	paratv	paratv	paratv				ichchha	ichchha	aparatv
aparatv	aparatv	aparatv	aparatv				yatn	yatn	veg
veg	veg	veg	veg					sukh
gurutv	gurutv	dravatv						du:kh
dravatv	dravatv	roop						dvesh
roop	roop							bhavana
ras	ras							dharm
gandh	sneh							adharm
14 gun	14 gun	11 gun	9 gun	6 gun	5 gun	5 gun	8 gun	14 gun	8 gun

karm ka svaroop

karm ka ashay hai kriya ya gati, jaise chalana, phirana adi. karm moort dravy mean hi rahata hai.

• kanad ke anusar ek samay ek dravy mean rahata ho, gun se bhinn ho tatha sanyog evan vibhag ke prati sakshat karan bhi ho vah karm hai.
• prashastapad ne kanad ke mantavy ko spasht karate hue kaha ki ek ke chalane par sab mean chalane ki utpatti nahian hoti aur jis sthal mean ek hi samay anekoan ki chalanakriya hoti hai, vahaan bhi karan anek hi haian, kyoanki chalanakriyaoan ke kary abhighat tatha adhar mean bhed hai. nodan (dhakelana), gurutv (bharipan), veg aur prayatn ye char karm ke prerak karan haian. karm ke pramukh bhed paanch haian-

1. utkshepan,
2. apekshepan,
3. akuanchan,
4. prasaran tatha
5. gaman.

oordhv desh ke sath hone vale sanyog ke prati karanabhoot kriya utkshepan aur adhodesh ke sath hone vale sanyog ke prati karanabhoot kriya apakshepan kahalati hai. sharir se sannikrisht sanyog ka janak karm akuanchan tatha sharir se viprakasht sanyog ka janak karm hai- prasaran. inake atirikt any sab karm gaman kahalate haian. bhraman, rechan adi any bhi asankhy karm haian, kintu unaka gaman mean hi antarbhav ho jata hai. utkshepan adi karm niyat digh-desh-sanyoganukool hote haian, jabaki bhraman, rechan adi aniyatadigdeshasanyoganukool hote haian. isake sath hi yah bhi jnatavy hai ki utkshepan adi ichchha-sapeksh karm haian, jab ki rechan adi par yah niyam lagoo nahian hota. udaharan ke roop mean geand ko maidan mean patakane ke bad jo uchhal usamean ata hai, vah utkshepan nahian kahala sakata. kyoanki vah utplavan svat: hota hai, kisi ki ichchha se nahian.

samany ka svaroop

• keshav mishr ke anusar anuvritti pratyay ke hetu ko samany kahate haian.
• vishvanath panchanan ke mat mean jo nity ho aur anek (ek se adhik) vastuoan mean samavay sambandh se rahata ho, vah samany kahalata hai.
• annanbhatt ka yahi mat hai, kintu unhoanne lakshan mean samavay shabd ke sthan par anugat shabd ka prayog kiya hai.
• kanad ne samany aur vishesh ko buddhisapeksh kaha hai.
• kanad ne jin chh: padarthoan ke sadharmy (anugat dharm) aur vaidharmy (viparit dharm) ke jnan ke dvara utpann tattvajnan se ni:shreyas ki prapti ka ullekh kiya hai, unamean se samany bhi ek bataya hai. unaka yah bhi kathan hai ki samany ke do roop hote haian-

1. samany arthat keval anuvritti buddhi se sambaddh samany tatha
2. samanyavishesh arthat anuvritti aur vyavritti roop ubhayavidh buddhi se sambaddh samany. sootrakar kanad ne samany ka koee spasht lakshan nahian diya.

• prashastapad ne kanad ke kathan ko spasht karate hue yah kaha ki samany ka uparyukt pratham roop parasamany kahalata hai aur dvitiy roop aparasamany. par (vyapak) samany keval satta hai jisamean mahavishayatv arthat sarvadhik deshavrittita hai. usase keval anugat pratiti hi hoti hai. samanyashray dravyadi tin padarthoan mean vah anugat buddhi ko hi utpann karata hai, n ki vyavrittibuddhi ko. jis prakar paraspar bhinn charm, vastr, kambal adi dravyoan mean 'nil-nil' ityakarak ekakar jnan hota hai, usi prakar se bhinn-bhinn prithvi adi nau dravyoan, roop adi chaubis gunoan aur utpekshan adi paanch karmoan mean bhi 'sath-sath' aisa ekakar jnan hota hai. apar samany anugatabuddhi aur bhedabuddhi donoan ka karan hota hai at: vah samanyavishesh kahalata hai. udaharanataya dravyatv prithvi, jal adi nau dravyoan mean anugat buddhi ka karan hai, kintu gun aur karm se vah bhedabuddhi ka karan bhi haian at: vah samany tatha vishesh ubhayaroop hai. dravyatv, gunatv adi samany dravy, gun adi padarthoan se bhinn hone ke karan hi samany nity hai; yadi donoan mean abhed ho to samany ka bhi dravyadi ke saman utpatti tatha nash hone lage. anugatakar jnanaroop samany ka lakshan pratyek vyakti mean vilakshan n hone se tatha bhed mean praman n hone ke karan bhi samany apane adharabhoot vyaktiyoan mean ek hi hai.
• 'samany' apane vishay mean samavay sambandh se rahata hai. yadyapi samany aniyatadesh hota hai at: sarvatr utpann hone vale svavishay go vyaktiyoan ke samany vahaan par vartaman ashvadi vyaktiyoan mean bhi sambaddh ho sakate haian. kintu gotv jati ke abhivyanjak sasnadi roop avayav-sansthan ke goroop vyaktiyoan mean niyat hone ke karan gotv jati ka go vyaktiyoan mean hi samavay hai, n ki ashv adi pindoan mean.

vishesh ka svaroop

ghat adi se lekar dvayanukaparyant pratyek vastu ka paraspar bhed apane-apane avayavoan ke bhed se mana jata hai, kintu avayavoan ke adhar par bhed karate-karate aur sthool se sookshm ki or jate-jate jab ham paramanu tak pahuanchate haian to ek aisi bhi sthiti a jati hai ki usake bhed avayav ke adhar par nahian kiye ja sakate, kyoanki paramanu ka avayav hota hi nahian hai. aisi sthiti mean paramanu adi ka parasparik bhed batane ke liye vaisheshik ne 'vishesh' namak padarth ki kalpana ki hai aur nyay ke uttaravarti granthoan mean bhi usaki charcha ki gee hai. sankshep mean 'vishesh' ke lakshan mean do batean mukhy haian.

1. ek to yah ki vishesh vastuoan mean parasparik vyavartan ka antim tattv ya dharm hai. vishesh ka koee vishesh nahian hota arthat yah svatovyavartak arthat svayan ko sabase bhinn karane vala bhi hota hai isi lie isako 'anty vishesh' kaha jata hai.
2. doosari bat yah hai ki vishesh keval nity dravyoan arthat prithvi adi char prakahar ke anuoan aur akashadi char vibhu dravyoan mean rahata hai. 'vishesh antim hota hai'- is prakar ka ashay yah hai ki jaise sabase adhik desh vali 'jati' ko satta kaha jata hai, usi prakar aise sabase chhote dharm ko jo keval ek hi padarth mean rahe, vishesh kaha jata hai. samany-vishesh ki sarvadhik vyapak antim sima ka nam satta hai aur nimnatam sima ka nam vishesh hai. vishesh keval ek padarth mean rahata hai, at: vah samany nahian ho sakata. vah keval vishesh hi rahata hai. 'vishesh nity dravyoan mean rahata hai'- is kathan ka yah ashay hai ki ghat adi karyoan ka sookshm se sookshmatam roop dhooandhate-dhooandhate ham ant mean dvayanuk tak pahuanchate haian. dvayanuk se bhi sookshm 'anu' hai, ve alag-alag vyakti haian aur nity haian. vishesh unhian bhinn-bhinn aur nity vyaktiyoan mean rahate haian.

• anu ka koee avayav nahian hota, at: yah prashn uthata hai ki ek paramanu ka doosare se bhed kaise samajha jae? arthath paramanuoan ke prithakh-prithakh vyaktitv ka adhar kya hai? isi adhar ke roop mean vishesh ki kalpana ki gee hai. vaisheshikoan ki yah manyata hai ki dvayanuk ka sanghatan karane vale pratyek paramanu mean ek vishesh namak padarth rahata hai, jo ashrayabhoot paramanu ko doosare paramanu se bhi prithakh karata hai. ek vishesh ka doosare vishesh se bhed karane vala bhi vishesh hi hai. vishesh svayan apana vibhedak hai. vishesh ka svabhav hi vyavritti hai at: usake sampark se sajatiy paramanu bhi ek doosare se alag ho jate haian. vishesh ko mane bina paramanuoan ka ek doosare se bhed nahian ho sakata. is sandarbh mean ek prashn yah bhi upasthit hota hai ki yadi ek vishesh ka doosare vishesh se bhed svayan hi ho jata hai to ek paramanu ka doosare paramanu se bhed bhi svayan hi kyoan nahian ho jata? is shanka ka samadhan prashastapad ne yah kah kar kar diya ki vishesh ka to svabhav hi vyavritti hai, jabaki paramanu ka svabhav vyavritti nahian hai. isake sath ek paramanu ka doosare paramanu se tadatmy hai, jabaki ek vishesh ka doosare vishesh se tadatmy nahian hai.
• vishesh ke sambandh mean ek shanka yah bhi uthaee jati hai ki yogajadharm ke samarthy se yogiyoan ko jaise atindriy padarthoan ka darshan hota ha, vaise hi unhean bina vishesh ke hi jnan ho jaega phir unako 'vishesh' ki kya avashyakata hai? prashastapad is shanka ka samadhan is prakar karate haian ki yogiyoan ko bhi jo jnan hota hai vah bina nimitt ke nahian ho sakata.

samavay ka svaroop

jin do padarthoan mean koee vinashyata ki avastha ko prapt hue bina aparashrit hi rahata hai, unake bich jo sambandh hota hai, usako samavay kahate haian. in do padarthoan mean se koee ek padarth (yatha pat) hi doosare (yatha tantu) par ashrit rahata hai. donoan ka ek doosare par ashrit rahana avashyak nahian hai, kyoanki udaharanataya tantu to bina pat ke bhi rah sakata hai.

• kanad yah kahate haian ki jis sambandh ke karan avayavoan mean avayavi, vyakti mean jati adi ka bodh hota hai, vah samavay kahalata hai.
• prashastapad bhi lagabhag isi kathan ka anuvartan karate haian.
• vaisheshiki ke anusar samavay ek nity sambandh hai, jab ki sanyog anity sambandh hai. kintu avayavoan mean avayavi samavay sambandh se rahata hai. navyanaiyayik samavay ko nity nahian manate. vaise prachin naiyayikoan aur vaisheshikoan ki drishti mean bhi nityatv ka ashay yahaan par yah hai ki kary ko utpann kiye bina sanh ise utpann kiya ja sakata hai aur n kary ko nasht kiye bina ise nasht kiya ja sakata hai.
• samavay gun nahian apitu padarth hai aur yah samavayiyoan mean tadatmy sambandh se rahata hai. prachin naiyayikoan ke matanusar samavay ka pratyaksh hota hai, kintu vaisheshikoan ke anusar isaka anuman hota hai. annanbhatt bhi yahaan sapar vaisheshik mat ka hi anugaman karate haian.
• mimaansak aur vedanti samavay sambandh ko nahian manate.
• shankarachary ke anusar sanyog (gun) dravy mean jis sambandh se rahata hai, vah samavay hai at: samavay padarth nahian hai. yadi tadatmy sambandh se dravy mean samavay ki avasthiti mani jaye to sanyog ki hi dravy mean tadatmy sambandh se avasthiti kyoan n mani jae?
• jaise ki pahale bhi kaha gaya, samavay sambandh ayutasiddh do padarthoan ke bich rahata hai. ayutasiddh ka ashay hai- jo n kabhi sanyukt siddh kiye ja sakean, aur n vibhajit. aise yugmoan ke adhar par ayutasiddh sambandh paanch prakar ka mana gaya hai-

1. avayav aur avayavi mean,
2. gun (roop) aur guni
3. kriya aur kriyavanh mean,
4. jati (ghatatv) aur vyakti (ghat) mean tatha
5. vishesh aur adhikaran nity (akash, paramanu adi) dravy mean.

• annanbhatt ne samavay keval ek prakar ka hi mana hai. samavay siddhant ke adhar par hi nyay-vaisheshik darshanoan ko vastuvadi kaha jata hai. kyoanki isi par karanavad aur paramanuvad nirbhar karate haian. bauddhoan ke is tark ka ki avayavi (vastr) avayavoan (tantuoan) se bhinn yani paramanu-puanj ke atirikt koee vastu nahian hai, naiyayik is prakar khandan karate haian ki paramanu-puanj ka darshan nahian hota, jabaki ghat ko dekh kar yah pratiti hoti hai ki ek sthool ghat hai. at: avayav-avayavi ki prithakh satta anubhavasiddh hai.

abhav ka svaroop

pratyek pratiti kisi sadvastu par adharit hoti hai. at: abhavatmak pratiti ka bhi koee ashray hai, usi ko abhav kahate haian. prachin naiyayikoan aur vaisheshikoan ne keval bhav padarthoan ka ullekh kiya thaan kintu uttaravarti prakaranagranthakaroan ne bhi nyay-vaisheshik paramparaoan ko sanyukt roop mean age badhaya hai aur unake granthoan mean abhav ka bhi vishleshan kiya gaya hai. vaise padarth ke roop mean abhav ka pramukh roop se pratipadan shivadity ne kiya hai.

• prashastapad ne keval yah ullekh kiya ki abhav ko kuchh logoan ne prithakh praman mana, kintu vah bhi anuman hi hai.
• katipay vidvanoan ka yah kathan hai ki kanad ne 'karanabhavatkaryabhav:' aur 'asat: kriyagunavyapadeshabhavadarthantaramh' jaise sootroan mean abhav ke padarthatv ko svikar kiya hai.

vaise abhav ka samany arth hai- 'nishedh- mukhapramanagamyatv' arthath 'n' shabd se abhilap kiye janevale jnan ka vishay.

• madhavachary ke anusar abhav us padarth ko kahate haian, jo samavay sambandh se rahit hokar samavay se bhinn ho. jnatavy hai ki dravyoan ka samavay sambandh apane par ashrit gunadi ke sath hota hai. gun aur karm apane ashray dravy ke sath ya apane par ashrit samany ke sath samavay sambandh rakhate haian. at: abhav ke lakshan mean asamavayatve sati kahane se sabhi padarthoan ki aur 'asamavay' kahane se svayan abhav ke samavayatv ki vyavritti ho jati hai.
• vishvanath panchanan ne abhav ke sarvapratham do bhed mane haian- sansargabhav aur anyonyabhav; aur sansargabhav ke tin bhed kiye haian- pragabhav, pradhvansabhav tatha atyantabhav aur anyonyabhav. *annanbhatt ke anusar jisaka adi n ho kintu ant ho vah pragabhav hai, jaise patthar par p dane se gh de ka phootana. dhvans ke bad bhi arthath nasht hone ke bad bhi jo kary utpann hota hai, usake sambandh mean naiyayikoan ka yah mat hai ki vah to nasht hue kary se bhinn kary hota hai. atyantabhav anadi tatha anant hota hai, jaise vayu mean roop ka abhav hai. in tinoan abhavoan mean ghat adi ke sansarg (sanyog, samavay) ka abhav prakat hota hai. isalie ye sansargabhav kahalate haian. do vastuoan mean tadatmy ka jo abhav hota hai, usako anyonyabhav kahate haian, jaise ghat pat nahian hai. atyantabhav aur anyonyabhav donoan hi traikalik arthat nity haian, kintu atyantabhav sanyogasamavay- sambandh par nirbhar hai, jabaki anyonyabhav tadatmy-sambandh par adharit hai.

tika tippani aur sandarbh

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