वात्स्यायन

vatsyayan vishvavikhyat 'kamasootr' granth ke rachayita the jinaka samay tisari shatabdi ee.poo. mana jata hai. inaka nam 'mallanag' tha, kintu ye apane gotranam ‘vatsyayan’ ke roop mean hi vikhyat hue. kamasootr mean jin pradeshoan ke riti-rivajoan ka vishesh ullekh kiya gaya hai, unase yah anuman lagaya jata hai ki, vatsyayan pashchim athava dakshin bharat ke nivasi rahe hoange. kamasootr ke antim shlok se yah janakari milati hai ki, vatsyayan brahmachari the. kamasootr kam vishayak vishv ki bejo d rachana hai. panchatantr mean inhean 'vaidyakashastrajn' bataya gaya hai. madhusoodan shastri ne kamasootroan ko ayurvedashastr ke antargat mana hai. vatsyayan ne prachin bharatiy vicharoan ke anuroop, kam ko purusharth mana hai. at: dharm v arth ke sath hi manushy ko kam (purusharth) ki sadhana kar jitendriy banana chahie.

jivan parichay

vachaspatimishr ke anusar vatsyayan nam se prasiddh nyayabhashy ke karta ka asali nam pakshilasvaminh hai, tatha ' vatsyayan' nam pita ke nam se vyutpadit hai. vidyabhooshan ka kahana hai ki vatsyayan ka nam 'dramil' (ya dravid) tha. lekin vidyabhooshan ne dramil nam ki pushti ke lie abhidhan chiantamani se jo shlok uddhrit kiya hai, usamean arthashastrakar chanaky, kamasootrakar vatsyayan tatha nyayabhashyakar vatsyayan in tinoan mean bhed nahian kiya gaya hai.

vatsyayan, gautam ke samakalin ya nikat anuvarti nahian the, balki anumanat:, gautam ke do tin shatakoan ke bad hue. jakobi ne yah bat spasht ki hai ki nyayasootr mean anuman ka vargikaran karane vala jo sootr hai usake arth ka nirnay karane mean vatsyayan ko kathinaee huee thi. isalie vatsyayan ne usake arth nirnay ke bare mean kee paryay prastut kie the. isaka arth yah ho sakata hai ki gautam ke samay mean anuman ke vargikaran ki jo parampara chali ayi thi, vah gautam ke bad khandit huee, aur vatsyayan tak apane moolaroop mean pahuanch n saki. is prakar gautam ko agar doosari sadi mean bithaya jae, to vatsyayan ka kal chauthi ya paanchavi sadi ho sakata hai. vatsyayan ke samay ke bare mean vidvanoan mean charcha jari hai. kee vidvanoan ne vatsyayan ka kal chhathi shatabdi nishchit kiya hai, to doosare kee vidvanoan ne paanchavi sadi. in donoan maryadaoan ke bich vatsyayan ka kal alag alag vidvanoan ne mana hai. uparyukt saboot se vatsyayan ka kal khristottar paanchavi sadi ke hi najadik pahuanchata hai.

nyayabhashy

vidvanoan ne yah spasht kiya hai ki patanjali ke vyakaran mahabhashy se vatsyayan achchhi tarah se parichit the, tatha mahabhashy ki shaili ka prabhav bhi nyayabhashy mean drishtigochar hota hai. viandish ne mana hai ki vatsyayan ka yah nyayabhashy poornataya vatsyayan ka nahian hai, balki usi mean ek vartik granth chhipa hua hai. yah vartik granth prachin hai aur usaki shaili vyakaran mahabhashy ki shaili mean milati hai. hamare samane aj jo nyayabhashy hai, usake rachayita ne upalabdh vartik granth ka apane hi bhashyagranth mean samavesh kar diya. vatsyayan ne nyayabhashy likhate hue gautam pranit nyayadarshan ka ek vistrit chitr hamare samane rakha hai. unhoanne keval gautam ka anuvad tatha vivaran hi kiya hai, aisi bat nahian hai. vivaran karate karate unhoanne nyayadarshan ko age bhi badhaya hai.

vatsyayan ka yogadan

jis prakar vaisheshik darshan ke bare mean ham kah sakate haian ki kanad ke sootroan mean jo eeshvaravad kahian nahian dikhaee deta hai, vah prashastapad ke bhashy mean drishtigochar hota hai, usi prakar nyayadarshan ke bare mean jo ham kah sakate haian ki eeshvaravad gautam ke nyayadarshan mean kahian bhi spasht nahian hai (balki any kee pramanoan se gautam eeshvaravadi nahian the, yah bhi pratit hota hai), lekin vatsyayan ke nyayabhashy mean yah spasht hota hai ki vatsyayan ne nyayadarshan ko eeshvaravadi mo d diya. vatsyayan ke bad nyayadarshan hamesha eeshvaravadi darshan hi raha hai. nyayasootr ke vatsyayanabhashy mean vatsyayan ka yah eeshvaravad spasht hua hai.

pratham yogadan

vatsyayan ke anusar is vivechan mean poorvapakshi koee vedaanti jaisa hai, jo eeshvar ko upadan karan manata hai. poorvapakshi manata hai ki manushy ke karmoan ka phal use hamesha milata hi ho, aisi bat nahian hai, isalie usaka phal paradhin manana chahie. vah phal jisake adhin hai, vahi eeshvar hai. lekin vatsyayan uttarapaksh mean kahata hai ki agar phal prapti eeshvar ke adhin hai, to manushy ke prayatn ke bina hi phal mil sakata hai. isalie phal prapti ke lie sirf eeshvar ko hi zimmedar thaharana galat hai. vastut: manushy agar prayatn karega, tabhi eeshvar use phal pradan karega. is prakar phal dene vala eeshvar to manana hi chahie, lekin use upadan karan jaisa samajhana galat hai. eeshvar jivatmaoan se alag ek vishesh prakar ki atma hai. vah apt hai, tatha ham sab logoan ka pita hai. vah drashta, boddha, sarvajn hai. dharm, jnan tatha samadhi is eeshvar ki sanpatti hai. anima, garima adi siddhiyaan is eeshvar ka aishvary hai. usamean jo 'dharm' hai, usi se jivatmaoan mean rahane vale dharm, adharm tatha prithvi adi mahabhoot pravritt hote haian, kriyashil hote haian.

doosara yogadan

vatsyayan ka doosara yogadan yah hai ki vatsyayan ne nyayadarshan mean vaisheshik padarthoan ka aantarbhav karane ka prayas kiya. vatsyayan ke bad vaisheshikoan ka sattashastr svikrit karane ki yah parampara bhi nyayadarshan mean chal p di. dhire dhire 'nyay-vaisheshik' ek abhinn darshan hi ban gaya. gautam ke nyayasootr mean ham dekhate haian ki vaisheshik darshan ka kahian par bhi nirdesh nahian hai. gautam ne apane saulah tatvoan ki soochi mean pramey tatv ka samavesh kiya tha. lekin yah pramey tatv vaisheshikoan ke chh: padarthoan se bahut hi bhinn tha. gautam ke prameyoan ki soochi mokshopayogi tatvoan ki soochi thi, vah 'vishv ke ghatakoan ki' soochi ke roop mean nahian prastut huee thi. lekin vaishikoan ki padarth soochi vishv ke ghatakoan ki soochi ke roop mean hi prastut ki gee thi. vatsyayan ne gautam ke pramey ki yah vishisht kalpana dhyan mean rakhate hue bhi vaisheshikoan ki padarth soochi is pramey soochi ke sath jo d di, aur kaha ki 'dravy, gun, karm, samany vishesh tatha samavay bhi pramey haian, jo gautamokt pramey se sarvatha alag nahian kie ja sakate. lekin gautamokt prameyoan ke yatharth jnan se moksh hoga tatha ayatharthajnan se sansar, isalie gautam ne visheshatath inhian prameyoan ka nirdesh kiya hai'.

naiyayikoan ki moksh kalpana ka vichar karate hue bhi vatsyayan ne vaisheshikoan ka hi anusaran kiya hai. 'tadatyantatimokshoapavarg:'- is sootr ki vyakhya karate hue vatsyayan ne spasht roop se kaha hai ki 'atma ko moksh ke samay niratishay nity sukh ka anubhav hota hai, aur is prakar mukt atma sukhi hota hai', aisa kee darshanik manate haian, lekin unake mat ki pushti ke lie koee praman nahian hai. atma mean nity sukh hai, lekin usaka sanvedan nahian ho raha – yah sanbhav nahian hai. agar sukh hai to usaka sanvedan bhi avashyanbhavahi hai. lekin aisa manane se sansari atma ko bhi nityasukhi manana p dega tatha mukt atma aur sansari atma mean 'nityasukh' ek kalpanamatr hai. nityasukh ka agar nity anubhav nahian hota to isaka arth hai, nityasukh hai hi nahian. is prakar vatsyayan manate haian ki mokshavastha mean atma du:kharahit hota hai, sukhi nahian hota. vaisheshikoan ka bhi yahi abhimat hai.

kamasootr ka vibhajan

vatsyayan ke kamasootr sat adhikaranoan mean vibhajit haian-

1. samany
2. saanprayogik
3. kanyasanprayukt
4. bharyadhikarik
5. paradarik
6. vaishik aur
7. aupanishadik

vatsyayan ne apane granth mean kuchh poorvacharyoan ka ullekh kiya hai, jinase yah janakari milati hai ki, sarvapratham nandi ne ek hazar adhyayoan ke brihadh kamashastr ki rachana ki, jise age chalakar auddaliki shvetaketu aur babhravy paanchal ne kramash: sankshipt roopoan mean prastut kiya. vatsyayan ka kamasootr inaka adhik sankshipt roop hi hai. kamasootroan se tatkalin (1700 varsh poorv ke) samaj ke riti-rivajoan ki janakari bhi milati hai. 'kamasootr' par virabhadr krit 'kandarpachoo damani', bhaskaranrisianh krit 'kamasootr-tika' tatha yashodhar krit 'kandarpachoo damani' namak tikaean upalabdh haian.

vatsyayan ka vichar

achary vatsyayan se pahale bhi is vishay par granth likhe gaye the, tatha dharm, arth, kam aur moksh ki kalpana ki ja chuki hai. parantu in sab granthoan ko chho dakar keval vatsyayan ke is granth ko hi mahanh shastriy darja prapt hua hai. 1870 ee. mean ‘kamasootr’ ka aangrezi mean anuvad hua. usake bad sansar bhar ke log is granth se parichit ho ge. vatsyayan kahate haian ki, mahilaoan ko 64 kalaoan mean pravin hona chahie. isamean keval khana pakana, sina-pirona aur sej sajana hi nahian, unhean nrity, sangit, adhyayan, rasayan, udyan kala aur kavita karane mean bhi maharat hasil honi chahie. unhoanne apane mahattvapoorn granth mean anek asanoan ke sath yah bhi bataya hai ki, kis prakar ki mahila se vivah athava prem karana chahie aur shayanagar ko kaise sajaya jana chahie tatha stri se kaise vyavahar karana chahie. ashchary is bat ka hai ki unhean is prakar ki itani batoan ka jnan kaise prapt hua.

vibhinn darshanikoan ke anusar

vatsyayan ne anuman praman ka jo vivaran kiya hai, usamean bhi usaki pratibha ki jhalak dikhaee deti hai. gautam ne apane sootroan mean hetusadhy sanbandh ka nirdesh bhi nahian kiya tha. gautam ke anusar shayad anuman sadhy aur drishtant mean hone vale sadharmy par avalanbit hua karata tha. vatsyayan ne sirf sadharmy ya vaidharmy par adharit yukti tatha lingalingisanbandh darshan ke adhar par vishesh hetu ki sahayata se kiya jane vala anuman, in donoan mean spasht bhed dikhane ka prayas kiya. lekin yah bhi yahaan dhyan mean lena zaroori hai ki vatsyayan ke anusar bhi anuman ek 'prabal samyanuman' anubhoot vishv mean dekhe ge sanbandh ke adhar par ananubhoot vishv ke bare mean kiya jata hai. sarvatrik, sarvakalik vyapti ki kalpana hamean vatsyayan ke bhashy mean nahian dikhaee deti. lekin aisa ham kah sakate haian ki is prakar ka sanbandh uttarakalin tarkajnoan ko sujhane ke lie vatsyayayan ke kal mean anukool vatavaran taiyar hua. vatsyayan ke bhashy mean jo lingalingisanbandh yani hetu sadhy sanbandh charchit hai, usaki aur ek visheshata drashtavy hai. hetu sadhy sanbandh ki ham is roop mean apeksha rakhate haian ki 'jahaan jahaan hetu hai, vahaan vahaan sadhy hai.' jahaan jahaan hetu nahian hai, vahaan vahaan sadhy bhi nahian hona chahie- yah apeksha ham nahian rakhate. lekin vatsyayan ne anubhoot vishv mean dekhe ge hetu sadhy sanbandh ka jo svaroop prastut kiya, usamean donoan apekshaean unhoanne samavisht kian. isaka parinam yah hua ki do prakar ke suvyabhichar-dosh mane ge-hetu haian, par sadhy nahian, yah ek savyabhichar ki sthiti huee to 'sadhy hai, par hetu nahian hai', yah doosare savyabhichar ki sthiti huee. bad mean naiyayik tatha bauddh tarkajnoan ne yah spasht roop se mana ki in donoan mean se pahali sthiti asali savyabhichar ki hai, doosari nahian.

anuman ka vivechan karate samay vatsyayan ne aur ek chamatkarapoorn vichar prakat kiya hai. gautam ne char praman mane the- pratyaksh, anuman, upaman tatha shabd. jab anuman ko shabdoan se prakat kiya jata hai to naiyayikoan ke anusar vah panchavayavi vaky ke roop mean hota hai. pahale pratijna ki jati hai, yani sadhy ka kathan kiya jata hai. usake bad hetu pradarshit kiya jata hai. usake bad drishtaant ka kathan kiya jata hai. usake bad upanay vaky ke sahare drishtaant aur paksh mean paraspar samarthy ya vaidharmy pratipadit kiya jata hai aur ant mean nigaman vaky mean sadhy ka nishkarsh ke roop mean pun: kathan kiya jata hai. isaka varnan karate samay vatsyayan kahate haian ki in paanch avayavoan mean se pahale char avayavoan mean char pramanoan ka upayog kiya jata hai, tatha paanchavean nigaman namak avayav mean in charoan pramanoan ka sankalit nishkarsh nikala jata hai.

pratijnavasy shabd praman hai, kyoanki vah apt (anuman) ka yatharth vaky hai. hetu vaky anuman praman hai, jo 'pratyakshapoorvak' hai (gautam ne anuman ko 'tatpoorvak' yani 'pratyakshapoorvak' kaha hai). drishtaant vaky pratyaksh praman ka dyotak hai, kyoanki drishtaant 'drisht', pratyaksh ka vishay hota hai. upanay mean drishtaant tatha sadhy mean hone vala sadharmy ya vaidharmy dikhaya jata hai, isalie upanay upaman praman hi hai aur nigaman mean in charoan pramanoan ke anyony sanbandh se nikalane vala nishkarsh hota hai. nigaman se soochit hota hai ki antimat: in sab pramanoan ka vishay ek hi hai, aur vah hai sadhy. is sare kathan ka tatpary yah pratit hota hai ki svarthanuman aur pararthanuman mean yah ek spasht bhed hai ki svarthanuman yadyapi shuddh yap se anuman hi hai, tathapi is shuddh anuman ke samarthan ke lie shabd jaise any pramanoan ka bhi sahara lena zaroori hota hai.

vatsyayan ke avayav

is panchavayavi ka varnan karate samay vatsyayan ne dashavayavi vaky ka bhi nirdesh kiya hai. vatsyayan ke anusar kee naiyayik in paanch avayavoan ke alava aur bhi paanch avayav manate the, jo the- jijnasa, sanshay, shaky prapti prayojan aur sanshayavyudas. haianblin ne apane 'fallacies' namak granth mean is dashavayavi ka nirdesh karate hue soochit kiya hai ki yah dashavayavi pararthanuman ek sanvad ke roop mean prastut karata hai-

• a-(pratijna)- yah parvat agniyukt hai.
• b-(jijnasa)- kaise.
• a-(hetu)- kyoanki parvat dhoomayukt hai.
• b-(sanshay)- lekin kya isase sadhy siddh hoga.
• a-(drishtaant)- ji haan. kyoanki im pakashala mean bhi dhoom aur vahani ek jagah par dekhate haian.
• b-(shaky prapti)- haan, ab jara sadhy ki sanbhavana dikhane lagi.
• a-(upanay)- aur parvat par to ham dhoom dekh hi rahe haian.
• b-(prayojan)- ji haan, lagata hai, ham uddeshy ki or badh rahe haian.
• a-(nigaman)- to isalie parvat agniyukt hai.
• b-(sanshayavyudas)- ab mera sanshay door ho gaya.

yadyapi haianblin ke is drishtikon mean (visheshat: shaky prapti tatha prayojan ke spashtikaran mean) asvabhavikata mahasoos hoti hai, phir bhi yah spashtikaran vastavikata ke bahut najadik ata hai. yah spasht hai ki akshapad ka jo nyayasootr granth aj upalabdh hai, usamean kee sootroan mean bauddhadarshan ke vicharoan ki charcha ki gee hai. kee vidvanoan ke anusar yah sootr pahale nyayasootr mean nahian the, par ve bad mean, shayad vatsyayan ke hi samay nyayasootr mean pravisht kiye ge. in sootroan par bhashy karate hue vatsyayan ne bhi kee muddoan par prakash dala hai. madhyamik bauddh manate haian ki hrasv, dirgh adi sapeksh kalpanayean hone se svabhavat: kuchh bhi hrasv ya dirgh nahian hai. is prakar ve kahate haian ki aantimat: vastuoan ka kuchh svabhav hi nahian hota. is mat ka khandan karate hue vatsyayan kahate haian ki hrasv ki apeksha dirgh hai aur dirgh ki apeksha hrasv hai- yah anyonyashray hoga. agar hrasvatv dirghatv adi svabhavik nahian hai, to saman lambaee ki do vastuean bhi hrasv tatha dirgh kyoan n kahi jaean. doosari bat yah hai ki agar do dravy vidyaman hai, tabhi unamean se ek hrasv tatha doosara dirgh ho sakata hai. agar do dravy haian, to donoan ka koee n koee svabhav bhi hona chahie. is prakar vatsyayan ne shoonyavad ka khandan karane ka prayas kiya hai. isake sath sath sara jnan mithya hai, 'sarv kshanik hai' siddhaant bhi, jinaka vatsyayan ne vistrit vivechan tatha khandan kiya hai, bauddhoan ke hi siddhaant haian. is prakar bauddhoan ko pradhan pratipaksh samajhane ki nyay ki parampara shayad vatsyayan se hi shuroo hoti hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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