सौत्रान्तिक दर्शन

udbhav evan vikas

• samanyataya vidvanoan ki dharana hai ki sautrantik nikay ka pradurbhav buddh ke parinirvan ke anantar dvitiy shatak mean hua.
• pali-parampara ke anusar vaishali ki dvitiy sangiti ke tatkal bad kaushambi mean ayojit mahasangiti mean mahasaanghik nikay ka gathan kiya gaya aur bauddh sangh do bhagoan mean vibhakt ho gaya. tho de hi dinoan ke anantar sthavir nikay se mahishasak aur vrijiputrak (vajjiputtak) nikay vikasit hue. usi shatabdi mean mahishasak nikay se sarvastivad, usase kashyapiy; unase sankrantivadi, phir usase sootravadi nikay ka janm hua. ashay yah ki sabhi atharah nikay usi shatabdi mean vikasit ho gaye.

samiksha

1. nikayoan ke namoan aur kal ke vishay mean jo matabhed upalabdh hote haian. usaka karan desh bhed aur avagaman ki suvidha ka abhav bhi pratit hota hai. udaharanarth bharat ke pashchimottar mean arthat kashmir, gandhar adi pradeshoan mean sautrantik nikay kashmir vaibhashikoan se prithakh hokar vilamb se astitv mean aya, at: vasumitr usaka adbhavakal chaturth buddh shatabdi nishchit karate haian. us nikay ne madhy desh arthat mathura adi sthanoan mean pahale hi apana svaroop prapt kar liya, at: vasumitr se any acharyoan ka mat bhinn ho gaya. is prakar ka matabhed hone par bhi unamean maulik ekaroopata drishtigochar hoti hai. udaharan ke roop mean kashyapiy nikay ke vibhinn nam vibhinn pradeshoan mean the.
2. aitihasik drishti se vichar karane par aisa pratit hota hai ki sautrantik nikay ke bij buddh kal mean hi vidyaman the. pali bhasha mean upanibaddh aur upalabdh pramanik buddhavachanoan mean tatha bhot bhasha aur chini bhasha mean upalabdh evan surakshit unake anuvadoan mean 'suttantik', 'suttadhar' (sootradhar), 'suttavadi' (sootravadi) adi shabd bahulataya upalabdh hote haian. jnat hai ki us kal mean siddhant vishesh ke lie 'vad' shabd prayukt hota tha. sootroan mean 'suttadhar', 'suttavadi', 'suttantik', 'suttantavadi' adi shabd un bhikshuoan ke lie prayukt hota tha, jo sootrapitak ke visheshajn hote the, jinhean sootrapitak kanthasth tha aur jo usake vyakhyan mean nipun the.

sautrantik ki paribhasha

• jo nikay sootroan ka ya sootrapitak ka sabase adhik pramany svikar karata hai, use sautrantik kahate haian. athisalini mean sootr shabad ke anek arth kahe gaye haian, yatha:

atthanan soochanato suvuttato savanato th soodanato.
suttana suttasabhagato ch suttan ti akkhatan॥ -(atthasalini, nidanakathavannana, pri. 39)

• sootr ko hi 'sootranpt' bhi kahate haian athava sootr ke adhar par pravartit siddhant 'sootrant' kahalate haian. unase sambaddh nikay 'sautrantik' hai. jin vachanoan ke dvara bhagavan jagat ka hit sampadit karate haian, ve vachan 'sootr' haian. athava jaise mani, suvarn adi ke danoan ko ek dhage mean pirokar sundar har (abhooshan) ka nirman kiya jata hai, usi tarah nana adhyashay evan ruchi vale sattvoan ke lie upadisht nana buddhavachanoan ko nirvan ke arth mean jinake dvara abandhan kiya jata hai, ve sootr haian.
• mahayani parampara ke anusar buddh ka koee ek bhi vachan aisa nahian hai, jisamean jney, marg aur phal sangrahit n ho. isalie buddhavachan hi 'sootr' hai. at: 'sootr' yah buddh vachanoan ka samany nam hai.
• yashomitr ne abhidharmakoshabhashyatika ki tika mean sautrantik shabd ki vyutpatti karate hue likha hai : 'k: sautrantikarth:? ye sootrapramanika:, n tu shastrapramanikaste sautrantika:' arthath sautrantik shabd ka kya arth hai? jo sootr ko, n ki shastr ko praman manate haian, ve sautrantik haian. inhean hi darshtantik bhi kahate haian, kyoanki ve drishtant ke madhyam se buddh vachanoan ka vyakhyan karane mean atyant nipun hote haian. is nirvachan ke dvara tripitak ke sambandh mean sautrantikoan ki drishti ka sanket bhi kiya gaya hai.

tripitak

is vianshay mean kisi ka koee vivad nahian hai ki mahakashyap adi mahasthaviroan ne buddh vachanoan ka sakanlan karake unhean tripitak ka svaroop pradan kiya. kal kram mean age chalakar buddhavachanoan ke sambandh mean paraspar viruddh vividh mat-matantar aur vividh sampradayik drishtiyaan prasphutik huee. is vishay mean sautrantikoan ki vishesh drishti hai. inake matanusar sthaviravadiyoan ka abhidharmapitak, jisamean dhammasangani, vibhang adi 7 granth sangrahit haian, vah (abhidharmapitak) buddhavachan nahian mana ja sakata. inaka kahana hai ki in granthoan mean asanskrit dharmoan ki dravyasatta adi anek yuktihin siddhant pratipadit haian. bhagavan buddh kabhi bhi yuktihin batean nahian bolate, at: inhean buddhavachan ke roop mean svikar karana asambhav hai. vastut: ye (satoan) granth paravarti haian aur abhidharmikoan ki kriti haian. at: ye shastr haian. unhoanne inake rachayitaoan ke namoan ka bhi ullekh kiya hai, yatha-jnanaprasthan ke karta aryakatyayaniputr, prakaranapad ke vasumitr, vijnanakay ke devasharma, dharmaskandh ke shariputr, prajnaptishastr ke maudgalayayan, dhatukay ke poorn tatha sangitiparyay ke mahakaushthill karta haian. ye granth kisi pramanik purush dvara rachit nahian haian aur n pratham sangiti mean inaka sangayan hi hua hai, at: prithagjanoan dvara virachachit hone se ham sautrantik inhean buddhavachan nahian manate. inaka kahana hai ki buddh dvara upadisht sootr hi hamare mat mean praman haian, n ki koee any shastr.

nishkarsh

• sautrantik nikay ka astitv to tritiy sangiti ke avasar par samrat ashok ke kal mean vidyaman tha, kintu darshanik prasthan ke roop mean usaka vikas sambhavat: eesa poorv pratham shatak mean sampann hua.
• nikay ke sath sautrantik shabd ka prayog to sambhavat: tab prarambh hua, jab any nikayoan aur manyataoan ke bich vibhajan-rekha adhik suspasht huee.
• sat abhidharm granthoan ka sangrah paravarti hai, isalie buddh vachanoan ke roop mean sautrantikoan ne unhean manyata pradan nahian ki.
• sootrapitak aur vinayapitak ko pramanik buddhavachan manakar sautrantikoan ne apane siddhantoan ki any nikayoan se alag sthapana ki. tabhi se sautrantik nikay ki parampara prarambh huee. aisa lagata hai ki any logoan ne jab buddhavachanoan ka abhidharmapitak ke roop mean sangrah kiya aur unhean buddhavachan ke roop mean mana, tab prarambh mean sautrantikoan ne virodh kiya hoga, kintu any nikay valoan ne unaka virodh manane se inkar kar diya hoga, tab vivash hokar unhoanne prithakh nikay ki sthapana ki. yah ghatana dvitiy buddhabd mean ghatani chahie.
• maharaj ashok ke kal mean sabhi nikayoan ke tripitak astitv mean a gaye the. isilie ashok ke samay 'kathavatthu' namak granth mean any matoan ki samalochana sambhav ho saki. isalie yah nishchit hota hai ki abhidharm ka buddhavachan sambandhi vivad evan sautrantik nikay ka gathan usase poorvavarti hai. yahi vivad antatogatva any nikayoan se sautrantik nikay ke prithakh hone ke roop mean parinat hua. yahi sautrantik nikay ke udgam ka hetu aur kal hai.

pramukh sautrantik siddhant

sautrantikoan ki jo pramukh visheshataean haian, jinaki vajah se ve any bauddh, abauddh darshanikoan se bhinn ho jate haian, ab ham un visheshataoan ki or sanket karana chahate haian. jnat hai ki bauddh dharm mean anek nikayoan ka vikas hua. yadyapi unaki darshanik manyataoan mean bhed haian, phir bhi buddhavachanoan ke prati gaurav buddhi sabhi mean saman roop se paee jati hai. sabhi nikayoan ke pas apane-apane tripitak the. aitihasik kram mean mahayan ka bhi uday ho gaya. yah ni:sandigdh hai. ki purusharth-siddhi sabhi bharatiy darshanoan ka param lakshy hai. isi lakshy ko dhyan mean rakh kar bauddhoan mean yanoan ki vyavastha ki gee hai. unake darshanoan ka gathan bhi yanavyavastha par adharit hai. isake adharabhoot tattv tin hote haian, yatha-

1. ashray, vastu alamban ya padarth,
2. ashrit marg (shil, samadhi, prajna),
3. prayojan ya lakshyabhoot phal.

ashray, vastu ya padarth

mimaansa ke avasar par do satyoan arthat paramarth saty aur sanvriti saty ki charcha ki jati hai.

paramarth saty

• sautrantikoan ki do dharaoan mean se agam-anuyayi sautrantikoan ke anusar yantr adi upakaranoan ke dvara vighatan kar dene par athava buddhi dvara vishleshan karane par jis vishay ki poorv buddhi nasht nahian hoti, vah 'paramarth saty' hai. yatha-nil, pit, chitt, paramanu, nirvan adi ka kitana hi vighatan ya vishleshan kiya jae, phir bhi nilabuddhi, paramanubuddhi ya nirvanabuddhi nasht nahian hoti, at: aise padarth unake mat mean paramarth saty mane jate haian. is mat mean charoan aryasatyoan ke jo solah akar hote haian, ve paramarthat: sat mane jate haian. jnat hai ki pratyek saty ke char akar hote haian. jaise du:khasaty ke anityata, du:khata, shoonyata evan anatmata ye char akar hai. samuday saty ke samuday, hetu, pratyay aur prabhav ye char akar, nirodh saty ke nirodh, shant, pranit evan ni:saran ye char akar tatha margasaty ke marg, nyay, pratipatti aur niryan ye char akar hote haian. is tarah kul 16 akar hote haian.
• yukti-anuyayi sautrantik mat ke anusar jo paramarthat: arthakriya-samarth hai aur pratyaksh adi pramanik buddhi ka vishay hai, vah 'paramarth saty' hai, jaise- ghat adi. is mat ke anusar yogi ka samahit jnan sanskar (hetu-pratyay se utpann) skandhoan ka hi sakshath pratyaksh karata hai tatha unaki atmashoonyata aur nirvan ka jnan to us pratyaksh ke samarthy se hota hai.

sanvritisaty— is mat mean paanch skandh sanvritisaty haian paramarthat: arthakriyasamarth n hona sanvritisaty ka lakshan hai. sanvritisaty, samanyalakshan, nity, asanskrit evan akritak dharm paryayavachi haian. sanvriti ka tatpary vikalp jnan se hai. usake pratibhas sthal mean jo saty hai, vah sanvritisaty hai. vikalp ke sanvriti isalie kahate haian, kyoanki vah vastu ki yatharth sthiti ke grahan mean avaran karata hai. agamanuyayi sautrantikoan ke anusar yantr adi upakaranoan dvara vighatan karane par ya buddhi dvara vishleshan karane par jin padarthoan ki poorvabuddhi nasht ho jati hai, ve sanvritisaty haian, yatha- ghat, ambu adi.

• is darshan mean paanch prakar ke pramey mane jate haian, yatha- roop, chitt, chaitasik, viprayukt sanskar evan asanskrit nirvan. ye skandh, ayatan aur dhatuoan mean yathayogy sangrahit hote haian.

ashrit marg

jis marg ki bhavana ki jati hai, vah marg vastut: samyak jnan hi hai.

1. nairatmy jnan,
2. charoan aryasatyoan ke solah akaroan ka jnan,
3. saitis bodhipakshiy dharm,
4. char apraman,
5. nau anupoorv samapattiyaan- ye dharm yathayogy laukik aur alaukik margoan mean sangrahit hot haian.

phal

• srot apann, sakridagami, anagami aur arhat ye char ary pudgal hote haian. ye charoan margasth aur phalasth do prakar ke hote haian, at: aryapudgaloan ki sankhya ath mani jati hai.
• sopadhishesh nirvan prapt aur nirupadhishesh nirvan prapt-is tarah arhat pudgal bhi dvividh hote haian.
• pratyek buddhatv aur samyak sanbuddhatv bhi phal mane jate haian.
• buddhatvaprapti aur arhatvaprapti ke marg mean yadyapi jnanagat koee visheshata is mat mean nahian mani jati, kintu paramitaoan ki poorti ka dirghakalin abhyas arthat punyasanchay buddhatv prapti ke marg ki visheshata mani jati hai.

phalasth pudgal

jaise shravakayan mean char margasth aur char phalasth ath aryapudgal mane jate haian, vaise hi is mat ke anusar pratyek buddhayan mean bhi ary pudgaloan ki vyavastha ki jati hai. kintu khanrigopam pratyek buddh nishchay hi arhat se bhinn hota hai. vah buddh adi ke upadeshoan ki bina apeksha kiye antarik svat: sphoort jnan dvara nirvan ka adhigam karata hai. usaka nirupadhishesh nirvan buddh se shoony desh aur kal mean hota hai. margasth aur phalasth ary pudgaloan ke paramarthik sangh mean bis prakar ke pudgal hote haian. inaka vistrit vivechana abhisamayalankar aur abhidharmakosh adi granthoan mean upalabdh hai.

sautrantik darshan ki das visheshataean

kshanabhang siddhi
bauddh log, jo pratyek vastu ke utpad, sthiti aur bhany ye tin lakshan manate haian, unako lekar bauddhetar darshanikoan ke sath unake bahut vyapak, gambhir aur dirghakalin vivad haian. sautrantikoan ke anusar utpad ke anantar vinasht hone vali vastu hi kshan hai. unake anusar utpad matr hi vastu hoti hai. vastu ki traikalik satta nahian hoti. karan-samagri ke jut jane par kary ka nishpann hona hi utpad hai. utpann ki bhi sthiti nahian hoti, apitu utpad ke anantar vastu nahian rahati, yahi usaki bhangavastha hai.

sootrapramany
sautrantikoan ke matanusar jnanaprasthan adi sat abhidharmashastr buddh vachan nahian haian, apitu ve acharyoan ki kriti haian. vasumitr adi achary un granthoan ke praneta haian, at: ve shastr haian, n ki buddhavachan ya agam. aisa manane par bhi arthat sootrapitak matr ko praman manane pari inake mat mean abhidharm ka abhav ya tripitak ka abhav nahian haian. jin sootroan mean vastu ke svalakshan aur samany lakshan adi ki vivechana ki gee hai, ve sootr hi abhidharm haian, jaise arthavinishchayasootr adi. buddhavachan 84,000 dharmaskandh, 12 aang evan tin pitakoan mean sangrahit hote haian. paravarti sautrantik sootroan ka neyarth aur nitarth mean vibhajan bhi karate haian.

paramanuvad
sautrantik mat mean paramanu niravayav evan dravyasath mane jate haian. ye paramanu hi sthool roopoan ke arambhak hote haian. jab paramanuoan se sthool roopoan ka arambh hota hai, tab ek sansthan mean vidyaman hote hue bhi inamean paraspar sparsh nahian hota. sautrantik mat mean aisa koee roop nahian hota, jo anidarshan aur apratigh hota ho, jaisa ki avijnapti namak roop ki satta vaibhashik manate haian. inake anusar avijnaptiroop ki svalakshanasatta nahian hai, usaki matr prajnaptisatta hai.

dravyasattv-prajnaptisattv
sautrantikoan ke anusar ve hi padarth dravyasat mane jate haian, jo apane svaroop ko svayan abhivyakt karate haian tatha jinamean adhyaropit svaroop ka leshamatr bhi nahian hota. udaharanasvaroop rooph, vedana adi dharm vaise hi haian. jab roop adi dharm apane svaroop ka ya apane akar ka apane grahak jnanoan mean, jnanedriyoan athava ary jnanoan mean adhan (arpan) karate haian, tab ve kisi ki apeksha nahian karate, apitu svat: apane bal se karate haian. api ch, chakshuradi pratyaksh jnan athava yogijnan jab roop adi ka sakshatkar karate haian, tab ve bhi usamean kisi kalpit akar ka aropan nahian karate. isalie roop, vedana adi inake mat mean dravyasat ya paramarthasat mane jate haian. pudgal adi dharm vaise nahian haian. ve apane svaroop ka svat: jnan mean adhan nahian karate. n to jnan mean pudgal adi ka abhas hota hai. jab yatharth ki pariksha ki jati hai, tab unaka svaroop vidirn hone lagata hai. keval unake adhishthan nam-roop adi dharm hi upalabdh hote haian. pudgal kahian upalabdh nahian hota. at: aise dharm prajnaptisat mane jate haian.

jnan ki sakarata
vaibhashik adi darshan ke anusar roop adi vishayoan ka grahan chakshu adi indriyoan ke dvara hota hai, jnan dvara nahian. indriyoan ke dvara grihit nil, pit adi vishayoan ka chakshurvijnan adi indriy-vijnan anubhav karate haian arthat indriyoan mean pratibimbit akar hi indriyavijnanoan ka vishay hua karata hai, anyatha vijnan bina akar ke hi hota hai. sautrantik darshan ke anusar nil, pit adi vishay apana akar svagrahak jnan mean arpit karate haian, phalat: vijnan vishayoan ke akar se akarit ho jate haian. jnanagat akar ke dvara hi vishay apane ko prakashit karate haian. yadi aisa nahian mana jaega to vijnan ki bina apeksha kiye hi vishay ka prakash hone lagega. at: jahaan vishay ka avabhas hota hai, vah jnan hi hai. phalat: jnan mean pratibhasit nil, pit adi vishayoan ki bahyasatta siddh hoti hai.

sakar jnanoan ke bhed
jnanagat akar ke bare mean tin prakar ke mat paye jate haian, yatha- grahy-grahak samasankhya vad, nana advait vad tatha nana anupoorvagrahan vad, ise ardhandakar vad bhi kahate haian.

• grahy-grahak samasankhya vad— nil, pit adi anek varnoan se yukt chitr ka darshan karate samay chitr mean jitane varn hote haian, utani hi sankhya mean varn pratibimbit vijnan bhi hote haian. jaise chitr ke varn paraspar bhinn aur prithakh-prithakh avasthit hote haian, vaise hi ve vijnan bhi hote haian, anyatha vishay aur jnan ka nishchit niyam nahian ban sakega. is vad ke anusar chitr mean jitane varn hote haian, utane hi vijnan ek sath utpann hote haian.
• nana advait vad— yadyapi nana varn vale chitrapat ko alamban banakar anek akaroan se yukt vijnan utpann hota hai, tathapi vah chakshurvijnan ek hi hota hai. ek vijnan ka anek akaroan se yukt hona n to asambhav hai aur n viruddh hi. kyoanki anek varnoan ka abhas jnan mean ekasath hi hota hai. jnan ke andar vidyaman ve anek akar ek jnan ke hi aansh hote haian, n ki prithak. is mat ke anusar vah chitr bhi anek varnamala hone par bhi dravyat: ek aur abhinn hi hota hai. usamean sthit sabhi varn us chitr ke aansh hi hote haian.
• nana anupoorvagrahan vad— jis prakar ek chitr mean nil, pit adi anek varn alag-alag sthit hote haian, vaise jnan mean bhi anekata hona avashyak nahian hai. us chitr ko grahan karane vala chakshurvijnan ek hote hue bhi un sabhi varnoan ka sakshatkar karata hai. is mat ke anusar anek varnoan ke jnan ke lie jnan ka anek hona avashyak nahian hai. yah vishay b da gambhir hai. ghat, pat adi anek vastuoan ko ek sath dekhane vala chakshurvijnan kya ek hota hai ya anek. phir keval ek vishay ko dekhanevala chakshurvijnan to sambhav hi nahian hai. kyoanki pratyek vishay ke apane avayav hote haian. chakshurvijnan jab ek vishay ko dekhata hai to usake avayavoan ko bhi dekhata hai. tab kya un avayavoan ke anuroop anek chakshurvijnan hote haian athava ek hi chakshurvijnan hota hai? is vishay mean vidvanoan ke anek mat haian.

kary aur karan ki bhinnakalikata
karan hamesha kary se poorvavarti hota hai, is par sautrantikoan ka b da agrah hai. kary sarvada karan ke hone par hota hai (anvay) aur n hone par nahian hota hai (vyatirek). yadi kary aur karan donoan saman kal mean hoange to karan mean kary ko utpann karane ke svabhav ki hani ka dosh hoga, kyoanki karan ke kal mean kary vidyaman hi hai. is sthiti mean karan ki nirarthakata ka bhi prasang (dosh) hoga. isalie vaibhashikoan ko chho dakar sautrantik adi sabhi bauddh darshanik paramparaean karan ko kary se poorvavarti hi manati haian. vaibhashik karan ko kary ka samakalik to manate hi haian, kabhi-kabhi to kary se pashchatkalik karan bhi manate haian. sthaviravadi bhi sahabhoo hetu, pashchajjat hetu adi manate haian.

prahan aur pratipatti
vaibhashik adi jaise arhat ke dvara prapt kleshaprahan aur prapt aryajnan ki hani (patan) manate haian, vaise sautrantik nahian manate. sautrantikoan ka kahana hai ki kleshaprahan aur aryajnan ka adhigam chitt ke dharm haian aur chitt ke dridh hone se unake bhi dridh hone ke karan unaki hani ki sambhavana nahian hai. is vishay ka vistrit vivaran pramanavartik aur usake alankarabhashy mean avalokaniy hai.

dhyanangoan ki visheshata
nau samapattiyaan (4 roopi, 4 aroopi aur nirodhasamapatti) hoti haian. isamean sautrantikoan aur vaibhashikoan mean matabhed nahian hai. kintu nirodhasamapatti ke bare mean sautrantikoan ki kuchh visheshata hai. vaibhashikoan ke anusar nirodhasamapatti avastha mean chitt aur chaitasikoan ka sarvatha nirodh ho jata hai, yahaan tak ki unaki vasanaean bhi avashisht nahian rahatian. kyoanki vasanaoan ki adhar chittasantati ka sarvatha nirodh ho chuka hai. haan, unaki prapti adi viprayukt sanskar avashisht rah sakati haian.

praman adi samyagjnan
vijnan ki sakarata ke adhar par sautrantik pramanoan ki vyavastha karate haian. vijnan ki sakarata ka pratipadan pahale kiya ja chuka hai. pramanoan mean svasanvedan pratyaksh ki sthapana sautrantikoan ki visheshata hai. sautrantikoan ki jnanamimaansa mean jnan aur unake bhedoan ki charcha hai.

buddh, bodhisattv aur buddhakay
paramitaoan ki sadhana ke adhar par bodhisattvoan ki charya ka varnan sootrapitak mean pray: jatakoan mean upalabdh hota haian. buddhatv hi bodhisattvoan ka antim purusharth hai kyoanki usake dvara hi ve bahujan ka hit sampadan karane mean poorn samarth hote haian. isake lie ve tin asankhyey kalp paryant jnanasambhar ka arjan karate haian. jamboodvip ka ary bodhisattv buddhatv ke sarvatha yogy hota hai. kamadhatu ke any dvipoan mean tatha any dhatu aur yoniyoan mean utpann kay se buddhatv ki prapti sambhav nahian hai.

kay

mahayan se atirikt any bauddh nikayoan ki is vishay mean pray: saman manyata hai ki bhagavan buddh ke do kay hote haian, yatha- roopakay aur dharmakay. vaibhashikoan ki yah manyata hai ki *bhagavan buddh ka roopakay, jo battis lakshanoan aur assi anuvyajannoan se pratimandit hai, vah sasrav hota hai tatha mata-pita ke shukr-shonit se utpann 'karaj kay' hota hai.

• sautrantik mean kuchh agamanuyayi bhi pray: isi mat ke haian.
• sthaviravadi bhi aisa hi manate haian.
• yukti-anuyayi sautrantik roopakay ko 'buddh' hi manate haian, kyoanki vah anek kalpoan tak sambharoan ka sambharan karane se punyapuanjatmak hota hai.
• dharmakay ke svaroop ke bare mean vaibhashikoan aur sautrantikoan mean vishesh matabhed nahian hai, kintu dharmakay se sambaddh jo nirvan tattv hai, use vaibhashik dravyasat manate haian.
• sautrantikoan ke anusar nirvan ka abhavasvaroop hona, usaki dharmata hai aur yahi sarv prapanchoan ka upasham hai.

jnanamimaansa

1. REDIRECTsaancha:mukhy

• sautrantikoan ki jnanamimaansa ke vikas mean achary dinnag ka yogadan vidvanoan se tirohit nahian hai.
• yadyapi unase pahale bhi nyayavidya se sambaddh pramanavidya ka astitv tha, kintu vah itana mila- spasht vibhajan dekh sakate haian.
• bauddhetar shastroan mean agam, shabd, aitihy adi jnan se bhinn jula tha ki usamean vaidik, avaidik, adi bhed karana sambhav nahian tha.
• dinnag ke bad ham unamean sadhan bhi praman mane jate haian kintu achary dinnag mean samyag jnan ko hi sarvapratham praman nirdharit kiya.