मीमांसा दर्शन

mimaansa shabd ka arth kisi vastu ke svaroop ka yatharth varnan hai. ved ke mukhyat: do bhag haian. pratham bhag mean 'karmakand' bataya gaya hai, jisase adhikari manushy ki pravritti hoti hai. dvitiy bhag mean 'jnanakand' bataya gaya hai, jisase adhikari manushy ki nivritti hoti hai. karm tatha jnan ke vishay mean karmamimaansa aur vedant ki drishti mean antar hai. vedant ke anusar karmatyag ke bad hi atmajnan sanbhav hai. karm to keval chittashuddhi ka sadhan hai. moksh ki prapti to jnan se hi ho sakati hai. parantu karmamimaansa ke anusar mumukshujan ko bhi karm karana chahie.

prakar

mimaansa ke do prakaroan ki vyakhya ki gee hai-

1. karmamimaansa
2. jnanamimaansa

• karmamimaansa tatha poorvamimaansa ke nam se abhihit darshan 'mimaansa' kaha jata hai.
• jnanamimaansa tatha uttaramimaansa ke nam se prasiddh darshan 'vedant' kahalata hai.

mimaansa darshan poornataya vaidik hai. 'mimaansate' kriyapad tatha 'mimaansa' sanjnapad, donoan ka prayog brahman tatha upanishad granthoan mean milata hai. at: mimaansa darshan ka sambandh atyant prachin kal se siddh hota hai.

mimaansa darshan ka vishay

mimaansa ka pratipady vishay dharm ka vivechan hai- 'dharmakhyan vishayan vastu mimaansaya: prayojanamh'. vedavihit ishtasadhan dharm hai aur vedaviparit anishtasadhan adharm hai. is jagat mean karm hi sarveshreshth hai. karm karane se phal avashyamev utpann hota hai. bhagavan badarayan eeshvar ko karmaphal ka data manate haian, kintu mimaansa darshan ke adi achary jaimini karm ko phaladata manate haian. unake anusar yajnakarm se hi tattath phal utpann hote haian. mimaansa darshan mean 'apoorv' namak siddhant pratipadit hai. karm se utpann hota hai phal. is prakar apoorv hi karm aur karmaphal ko baandhane vali shrriankhala hai. mimaansa darshan ved ko saty manata hai.

poorvamimaansa darshan mean ved ke karmakand bhag par vichar kiya gaya hai aur uttaramimaansa arthath vedantashastr mean ved ke jnanakand bhag par vichar kiya gaya hai. karmakand bhag par maharshi jaimini ne vichar kiya hai aur jnanakand bhag par maharshi badarayan vyas ne vichar kiya hai. poorvamimaansa darshan mean anushthanopayogi dharm tatha adharm ka vividh drishtikonoan se vichar kiya gaya hai. sabhi ko abhisht pratit hone vale svargadiphal ke sadhan ko 'dharm' kaha gaya hai. atev 'yag' adi ko dharm ki koti mean mana jata hai aur kalanjadi bhakshan ko maranadi anishtaroop du:kh ka sadhan hone se 'adharm' mana jata hai.

ved tatha smriti

in dharm-adharmoan ka jnan, 'ved, smriti' shishtachar se hota hai. mantr tatha brahman donoan ko hi 'ved' shabd se kaha jata hai- 'mantrabrahmanayorvedanamadheyamh'. mantroan se anushthanakalin padarthoan ka smaran hota hai tatha vidhayak vaky ko 'brahman' kaha jata hai. brahmanavaky anek prakar ke hote haian, jaise-

1. karmotpattivaky
2. gunavaky
3. phalavaky
4. phalarth gunavaky
5. sagun karmotpattivaky

vihit-nishiddh karmoan ki nashvarata ko dekhakar kalantar mean milane vale phal ke sath unake sambandh ko jo dane ke lie karm aur phal ke madhy 'apoorv' ki kalpana ki gee hai. us apoorv ke dvara hi yagadikarmoan mean svargaphalasadhanata utpann hoti hai, yagadikoan mean sakshat svargaphal sadhanata nahian hai. isi 'apoorv' ko 'phalapoorv' shabd se kaha gaya hai. us 'phalapoorv' ki utpatti, 'sarvaangavishisht pradhanakarm' se hi hoti hai. dravy aur devata donoan ka sambandh 'yag' ke atirikt any kisi bhi kriya mean sambhav nahian hai. atev 'devatoddeshen dravyatyago yag:' kahakar 'yag' ka parichay diya jata hai.

• sampoorn aangoan ke sahit vidhi ko 'prakriti' aur samagr aangarahit vidhi ko 'vikriti' kaha gaya hai. in donoan se bhinn prakar ki vidhi ko 'darvihom' kaha gaya hai.

vidhi ke svaroop

apoorvavidhi, niyamavidhi, parisankhyavidhi ke bhed se vidhi ke tin prakar drishtigochar hote haian. karmoan ke aangaangibhav ka bodh chhah pramanoan se hota hai. un chhah pramanoan mean poorv-poorv praman prabal mana jata hai. jo pararth hota hai, use 'aang' kahate haian. atev darshapoornamas yag ki poorti ke lie 'prayaj' ki pravritti hone se prayaj ko darshapoornamas ka 'aang' kaha jata hai. 'prayaj' ki pravritti 'svatantr' nahian hoti hai. ye aang bhi do prakar ke hote haian-

1. sannipatyopakarak
2. aradupakarak

jo aang sakshat ya paranparaya pradhanayag ke sharir ko nishpann kar usake dvara tadutpattyapoorv ke upayog mean ata hai, use 'sannipatyopakarak aang' kaha jata hai. jaise brihi adi dravy, tatsanyukt, avahanan-prokshanadi kary, agni adi devata, tatsanyukt yajyanuvakyavachanadi- ye sab sannipatyopakarak aang haian.

svasanbaddh apoorv ke utpadak aangoan ko 'aradupakarak aang' kahate haian. jaise- prayaj, anuyaj, ajyabhag, adi. ye aradupakarak aang, 'dravy ya devata' ke sanskarak nahian haian, apitu svayan apane mean hi 'adrisht' utpann karate haian.

karm

sadharanataya arthakarm aur gunakarm ke bhed se 'karm' ke do prakar bataye gaye haian. jo 'karm', atmagat apoorv utpann karate haian, unhean 'arthakarm' kahate haian. jaise- agnihotrakarm, darshapoornamasakarm, prayajakarm adi. jin karmoan se sanskar utpann hota hai, un karmoan ko 'gunakarm' kahate haian. yah gunakarm bhi 'upayuktasanskarak' aur 'upayokshyamanasanskarak' bhed se do prakar ka bataya gaya hai.

upayuktasanskarak karm ko hi 'pratipattikarm' kahate haian. yah pratipattikarm bhi pradhanayag ke pashchat, pradhanayag ke samay aur pradhan-yag ke poorv hone se tin prakar ka hota hai.

upayokshyamanasanskar bhi anek prakar ka hota hai-

1. sakshath viniyukt padarth ka sanskar
2. sakshat viniyukt padarth par upakar karane vale padarth ka sanskar
3. jisaka viniyog kiya ja raha hai, usaka sanskar

nishkarsh yah hai ki 'arthakarm' mean dravy ki apekshaya 'karm' ka pradhany rahata hai, aur dravy mean gunatv rahata hai tatha 'gunakarm' mean dravy ki pradhanata aur 'karm' ki gaunata hoti hai. 'gunakarm' ke bhi utpatti, apatti, vikriti aur sanskriti ke bhed se char prakar hote haian-

1. agni ka adhan - utpatti sanskar hai.

(2)'svadhyayoadhyetavy: '- is vidhi se prapt hue adhyayan ke dvara 'svadhyay' ki prapti hoti hai, at: yah 'apti' sanskar hai. (3)vrihinh prokshati - is vidhi ke karan vrihiyoan ke tushoan ka vimok hota hai, arthat tushavimokaroop vikar utpann hota hai, us karan 'avahanan'-yah vikriti sanskar hai. (4)vrihin prokshati - is vidhi se vihit 'prokshan' se 'vrihiyoan' ka sanskar hota hai. isiliye 'prokshan' ko sanskritiroop gunakarm kaha jata hai. upari nirdisht char udaharanoan mean se 'adhan' aur 'adhyayan' ye donoan svatantr gunakarm haian. ye kisi 'kratu' ke aang nahian haian. kintu 'prokshanadi', kratvang gunakarm haian. nity-naimittik aur kamy-ke bhed se yah arth karm bhi tin prakar ka hai.

laukik vakyoan ki apeksha vaidik vakyoan mean kuchh visheshata rahati hai. laukik vyavahar mean kisi ko kisi kary mean pravritt karane ke lie koee any purush pravartak rahata hai. kintu 'ved', apaurushey rahane se ved ke dvara pravritti karane mean kisi 'purush' ki kalpana nahian ki ja sakati. tathapi vidhyarthak shabd se prerana (pravartana) to prapt hoti hi hai. yah vaidik prerana, vidhyarthak shabd mean hi rahati hai. isiliye is prerana ko 'shabdi bhavana' ke nam se kaha jata hai. preranaroop shabdi bhavana ke pashchath 'pravritti' roop arthi bhavana hoti hai. donoan bhavanaoan mean sadhy, sadhan aur itikartavyata namak tin aansh hua karate haian. yagadikarmoan ka nam-nirdharan bhi shastrokt tatprakhyadi hetuoan ke adhar par hi kiya jata hai. ved ka arthavad bhag, vidhey ka prashasty batakar usake sath ju d jata hai. kahian-kahian sandigdh arth ka nirnay bhi kar deta hai. mantroan ko bhi drishtarth mana gaya hai, kintu unake 'uchcharan niyam' ko adrishtarth mana jata hai.

nishkarsh yah hai ki 'yajnen yajnamayajant deva:' ke anusar srishti-rachana, karm par hi adharit hai. 'karmanaiv hi sansiddhimasthita janakaday:' saphalata sarvada karm se prapt hoti hai. mimaansadarshan ke anusar 'jagath ko mithya nahian mana jata, apitu vah saty' hai. yah darshan bahyarthasattavadi hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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