Difference between revisions of "स्याद्वाद विमर्श -जैन दर्शन"
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| − | [[जैन दर्शन]] में स्याद्वाद उसी प्रकार अनेकान्त का वाचक अथवा व्यवस्थापक है जिस प्रकार ज्ञान उस अनेकान्त का व्यापक अथवा व्यवस्थापक है। जब ज्ञान के द्वारा वह जाना जाता है तो दोनों में ज्ञान-ज्ञेय का संबंध होता है और जब वह स्याद्वाद के द्वारा कहा जाता है तो उनमें वाच्य-वाचक संबंध होता है। ज्ञान का महत्त्व यह है कि वह ज्ञेय को जानकर उन ज्ञेयों की व्यवस्था बनाता है- उन्हें मिश्रित नहीं होने देता है। यह अमुक है, यह अमुक नहीं है इस प्रकार वह ज्ञाता को उस उस ज्ञेय की परिच्छित्ति कराता है। स्याद्वाद का भी वही महत्त्व है। वह वचनरूप होने से वाच्य को कहकर उसके अन्य धर्मों की मौन व्यवस्था करता है। ज्ञान और वचन में अंतर यही है कि ज्ञान एक साथ अनेक ज्ञेयों को जान सकता है पर वचन एक बार में एक ही वाच्य धर्म को कह सकता है, क्योंकि 'सकृदुच्चरित शब्द: एकमेवार्थ गमयति' इस नियम के अनुसार एक बार बोला गया वचन एक ही अर्थ का बोध कराता है। | + | [[जैन दर्शन और उसका उद्देश्य|जैन दर्शन]] में स्याद्वाद उसी प्रकार अनेकान्त का वाचक अथवा व्यवस्थापक है जिस प्रकार ज्ञान उस अनेकान्त का व्यापक अथवा व्यवस्थापक है। जब ज्ञान के द्वारा वह जाना जाता है तो दोनों में ज्ञान-ज्ञेय का संबंध होता है और जब वह स्याद्वाद के द्वारा कहा जाता है तो उनमें वाच्य-वाचक संबंध होता है। ज्ञान का महत्त्व यह है कि वह ज्ञेय को जानकर उन ज्ञेयों की व्यवस्था बनाता है- उन्हें मिश्रित नहीं होने देता है। यह अमुक है, यह अमुक नहीं है इस प्रकार वह ज्ञाता को उस उस ज्ञेय की परिच्छित्ति कराता है। स्याद्वाद का भी वही महत्त्व है। वह वचनरूप होने से वाच्य को कहकर उसके अन्य धर्मों की मौन व्यवस्था करता है। ज्ञान और वचन में अंतर यही है कि ज्ञान एक साथ अनेक ज्ञेयों को जान सकता है पर वचन एक बार में एक ही वाच्य धर्म को कह सकता है, क्योंकि 'सकृदुच्चरित शब्द: एकमेवार्थ गमयति' इस नियम के अनुसार एक बार बोला गया वचन एक ही अर्थ का बोध कराता है। |
*समन्तभद्र की 'आप्त-मीमांसा', जिसे 'स्याद्वाद-मीमांसा' कहा जा सकता है, ऐसी कृति है, जिसमें एक साथ स्याद्वाद, अनेकान्त और सप्तभंगी तीनों का विशद और विस्तृत विवेचन किया गया है। अकलंकदेव ने उस पर 'अष्टशती' (आप्त मीमांसा- विवृति) और [[विद्यानन्द]] ने उसी पर 'अष्टसहस्त्री' (आप्तमीमांसालंकृति) व्याख्या लिखकर जहाँ आप्तमीमांसा की कारिकाओं एवं उनके पद-वाक्यादिकों का विशद व्याख्यान किया है वहाँ इन तीनों का भी अद्वितीय विवेचन किया है। | *समन्तभद्र की 'आप्त-मीमांसा', जिसे 'स्याद्वाद-मीमांसा' कहा जा सकता है, ऐसी कृति है, जिसमें एक साथ स्याद्वाद, अनेकान्त और सप्तभंगी तीनों का विशद और विस्तृत विवेचन किया गया है। अकलंकदेव ने उस पर 'अष्टशती' (आप्त मीमांसा- विवृति) और [[विद्यानन्द]] ने उसी पर 'अष्टसहस्त्री' (आप्तमीमांसालंकृति) व्याख्या लिखकर जहाँ आप्तमीमांसा की कारिकाओं एवं उनके पद-वाक्यादिकों का विशद व्याख्यान किया है वहाँ इन तीनों का भी अद्वितीय विवेचन किया है। | ||
==न्याय विद्या== | ==न्याय विद्या== | ||
Revision as of 12:44, 22 August 2011
jain darshan mean syadvad usi prakar anekant ka vachak athava vyavasthapak hai jis prakar jnan us anekant ka vyapak athava vyavasthapak hai. jab jnan ke dvara vah jana jata hai to donoan mean jnan-jney ka sanbandh hota hai aur jab vah syadvad ke dvara kaha jata hai to unamean vachy-vachak sanbandh hota hai. jnan ka mahattv yah hai ki vah jney ko janakar un jneyoan ki vyavastha banata hai- unhean mishrit nahian hone deta hai. yah amuk hai, yah amuk nahian hai is prakar vah jnata ko us us jney ki parichchhitti karata hai. syadvad ka bhi vahi mahattv hai. vah vachanaroop hone se vachy ko kahakar usake any dharmoan ki maun vyavastha karata hai. jnan aur vachan mean aantar yahi hai ki jnan ek sath anek jneyoan ko jan sakata hai par vachan ek bar mean ek hi vachy dharm ko kah sakata hai, kyoanki 'sakriduchcharit shabd: ekamevarth gamayati' is niyam ke anusar ek bar bola gaya vachan ek hi arth ka bodh karata hai.
- samantabhadr ki 'apt-mimaansa', jise 'syadvad-mimaansa' kaha ja sakata hai, aisi kriti hai, jisamean ek sath syadvad, anekant aur saptabhangi tinoan ka vishad aur vistrit vivechan kiya gaya hai. akalankadev ne us par 'ashtashati' (apt mimaansa- vivriti) aur vidyanand ne usi par 'ashtasahastri' (aptamimaansalankriti) vyakhya likhakar jahaan aptamimaansa ki karikaoan evan unake pad-vakyadikoan ka vishad vyakhyan kiya hai vahaan in tinoan ka bhi advitiy vivechan kiya hai.
nyay vidya
- 'niyate parichchhidyate vastutattvan yen s nyay:' is vyutpatti ke anusar nyay vah vidya hai jisake dvara vastu ka svaroop nirnit kiya jae. is vyutpatti ke adhar par koee praman ko, koee lakshan aur praman ko, koee lakshan, praman, nay aur nikshep ko tatha koee panchavayav-vaky ke prayog ko nyay kahate haian kyoanki inake dvara vastu-pratipatti hoti hai.
- nyayadipikakar abhinav dharmabhooshan ka mat hai ki nyay praman aur nayaroop hai. apane is mat ka samarthan ve achary griddhapichchh ke tattvarthasootragat us sootr se karate haian[1], jisamean kaha gaya hai ki vastu (jivadi padarthoan) ka adhigam pramanoan tatha nayoan se hota hai. praman aur nay in do ko hi adhigam ka upay sootrakar ne kaha hai. unaka ashay hai ki chooanki pratyek vastu akhand (dharmi) aur sakhand (dharm) donoan roop hai. use akhandaroop mean grahan karane vala praman hai aur khandaroop mean janane vala nay hai. at: in do ke sivay kisi tisare jnapakopay ki avashyakata nahian hai.
- nyayavidya ko 'amrit' bhi kaha gaya hai.[2] isaka karan yah ki jis prakar 'amrit' amaratv ko pradan karata hai usi prakar nyayavidya bhi tattvajnan prapt karakar atma ko amar (mithyajnanadi se mukt aur samyagjnan se yukt) bana deti hai.
agamoan mean nyay-vidya
- shatkhandagam[3] mean shrut ke paryay-namoan ko ginate hue ek nam 'hetuvad' bhi diya gaya hai, jisaka arth hetuvidya, nyayavidya, tark-shastr aur yukti-shastr kiya hai.
- sthanaangasootr[4] mean 'hetu' shabd prayukt hai, jisake do arth kiye gaye haian-
- praman-samany; isake pratyaksh, anuman, upaman aur agam-ye char bhed haian. akshapad gautam ke nyayasootr mean bhi in char ka pratipadan hai. par unhoanne inhean praman ke bhed kahe haian. yadyapi sthanaangasootrakar ko bhi hetushabd praman ke arth mean hi yahaan vivakshit hai.
- hetu shabd ka doosara arth unhoanne anuman ka pramukh aang hetu (sadhan) kiya hai. usake nimn char bhed kiye haian-
- vidhi-vidhi (sadhy aur sadhan donoan sadbhav roop)
- vidhi-nishedh (sadhy vidhiroop aur sadhan nishedharoop)
- nishedh-vidhi (sadhy nishedharoop aur hetu vidhiroop)
- nishedh-nishedh (sadhy aur sadhan donoan nishedharoop)
inhean ham kramash: nimn namoan se vyavahrit kar sakate haian-
- vidhisadhak vidhiroop[5] aviruddhopalabdhi[6]
- vidhisadhak nishedharoop viruddhanupalabdhi
- nishedhasadhak vidhiroop viruddhopalabdhi
- nishedhasadhak nishedharoop aviruddhanupalabdhi[7]
inake udaharan nimn prakar diye ja sakate haian-
- agni hai, kyoanki dhoom hai. yahaan sadhy aur sadhan donoan vidhi (sadbhav) roop haian.
- is prani mean vyadhi vishesh hai, kyoanki svasthacheshta nahian hai. sadhy vidhiroop hai aur sadhan nishedharoop hai.
- yahaan shitasparsh nahian hai, kyoanki ushnata hai. yahaan sadhy nishedharoop v sadhan vidhiroop hai.
- yahaan dhoom nahian hai, kyoanki agni ka abhav hai. yahaan sadhy v sadhan donoan nishedharoop hai.
anuyogasootr mean[8] anuman aur usake bhedoan ki vistrit charcha upalabdh hai, jisase jnat hota hai ki agamoan mean nyayavidya ek mahattvapoorn vidya ke roop mean varnit hai. agamottaravarti darshanik sahity mean to vah uttarottar vikasit hoti gee hai.
praman aur nay
- tattvamimaansa mean hey aur upadey ke roop mean vibhakt jiv adi sat tattvoan ka vivechan haian. tattv ka doosara arth vastu hai.[9] yah vasturoop tattv do prakar ka hai- 1. upey aur 2. upay. upey ke do bhed haian- ek jnapy (jney) aur doosara kary. jo jnan ka vishay hota hai vah jnapy athava jney kaha jata hai aur jo karanoan dvara nishpady ya nishpann hota hai vah kary hai.
- upay tattv do tarah ka hai-
- karak,
- jnapak.
- karak vah hai jo kary ki utpatti karata hai arthat kary ke utpadak karanoan ka nam karak hai. kary ki utpatti do karanoan se hoti hai-
- upadan aur
- nimitt (sahakari).
- upadan vah hai jo svayan karyaroop parinat hota hai aur nimitt vah hai jo usamean sahayak hota hai. udaharanarth gh de ki utpatti mean mritpind upadan aur dand chakr, chivar, kuanbhakar prabhriti nimitt haian.
- nyayadarshan mean in do karano ke atirikt ek tisara karan bhi svikrit hai vah hai asamavayi par vah samavayi karanagat roopadi aur sanyogaroop hone se use any darshanoan mean us se bhinn nahian mana.
- jnapakatattv bhi do prakar ka hai-
praman-bhed
- vaisheshik darshan ke praneta kanad ne[12] praman ke pratyaksh aur laiangik- ye do bhed svikar kiye haian. unhoanne in do ke sivay n any pramanoan ki sanbhavana ki hai aur n nyayasootrakar akshapad ki tarah svikrit pramanoan mean antarbhav adi ki charcha hi ki hai. isase pratit hota hai ki praman ke ukt do bhedoan ki manyata prachin hai. isake atirikt charvak ne pratyaksh ko mana aur matr anuman ki samiksha ki hai[13],any upaman, agam adi ki nahian. jabaki nyay sootrakar ne[14] *pratyaksh, anuman, upaman aur agam (shabd)- in char pramanoan ko svikar kiya hai tatha aitihy, arthapatti, sanbhav aur abhav-in char ka spasht roop se ullekh karake unaki atirikt pramanata ki alochana ki hean sath hi shabd mean aitihy ka aur anuman mean shesh tinoan ka antarbhav pradarshit kiya hai.
- kanad ke vyakhyakar prashastapad ne[15] avashy unake many pratyaksh aur laiangik in do pramanoan ka samarthan karate hue ullikhit shabd adi pramanoan ka inhian do mean samavesh kiya hai tatha cheshta, nirnay, arsh (pratibh) aur siddh darshan ko bhi inhian do ke antargat siddh kiya hai. yadi vaisheshik darshan se poorv nyayadarshan ya any darshan ki praman bhed parampara hoti, to charvak usake pramanoan ki avashy alochana karata. isase vidit hota hai ki vaisheshik darshan ki praman-dvay ki manyata sab se prachin hai.
- vaisheshikoan ki[16]tarah bauddhoan ne[17] bhi pratyaksh aur anuman- in do pramanoan ki svikar kiya hai.
- shabd sahit tinoan ko saankhyoan ne[18], upaman sahit charoan ko naiyayikoan ne[19]aur arthapatti tatha abhav sahit chhah pramanoan ko jaiminiyoan (mimaansakoan) ne[20] many kiya hai. kuchh kal bad jaiminiy do sampradayoan mean vibhakt ho gaye-
- bhatt (kumaril bhatt ke anugami) aur
- prabhakar (prabhakar ke anuyayi).
bhattoan ne chhahoan pramanoan ko mana. par prabhakaroan ne abhav praman ko chho d diya tatha shesh paanch pramanoan ko aangikar kiya. is tarah vibhinn darshanoan mean praman-bhed ki manyataean[21] darshanik kshetr mean charchit haian.
jain nyay mean praman-bhed
- jain nyay mean praman ke shvetambar parampara mean many bhagavati sootr[22] aur sthanaang sootr mean[23] char pramanoan ka ullekh hai-
- pratyaksh,
- anuman,
- upaman aur
- agam.
- sthanaang sootr mean[24] vyavasay ke tin bhedoan dvara pratyaksh, anuman aur agam in tin pramanoan ka bhi nirdesh hai.
- sanbhav hai siddhasen[25] aur haribhadr ke[26] tin pramanoan ki manyata ka adhar yahi sthanaang sootr ho.
- shri pan. dalasukh malavaniya ka vichar hai[27] ki uparyukt char pramanoan ki manyata naiyayikadi sammat aur tin pramanoan ka kan saankhyadi svikrit parampara moolak hoan to ashchary nahian. yadi aisa ho to bhagavati sootr aur sthanaang sootr ke kramash: char aur tin pramanoan ki manyata lokanusaran ki soochak hone se arvachin hona chahie.
- digambar parampara ke shadkhandagam mean[28] matr tin jnanamimaansa upalabdh hoti hai. vahaan tin prakar ke mithya jnan aur paanch prakar ke samyagjnan ko ginakar ath jnanoan ka niroopan kiya gaya hai. vahaan pramanabhas ke roop mean jnanoan ka vibhajan nahian hai aur n praman tatha pramanabhas shabd hi vahaan upalabdh hote haian.
- kundakund[29] ke granthoan mean bhi jnanamimaansa ki hi charcha hai, praman mimaansa ki nahian. isaka tatpary yah hai ki us prachinakal mean samyak aur mithya manakar to jnan ka kathan kiya jata tha, kintu praman aur pramanabhas manakar nahian, par ek varg ke jnanoan ko samyak aur doosare varg ke jnanoan ko mithya pratipadan karane se avagat hota hai ki jo jnan samyak kahe gaye haian ve samyak parichchhitti karane se praman tatha jinhean mithya bataya gaya hai ve mithya pratipatti karane se apraman (pramanabhas) isht hai.[30] isaki sanpushti tattvarthasootrakar[31] ke nimn pratipadan se bhi hoti hai-
matishrutavadhiman:paryayakevalanijnanamh.
tatpramane'. 'matishrutavadhayo viparyayashch. -tattvarthasootr 1-9, 10, 31 .
is prakar samyagjnan ya praman ke mati, shrut, avadhi adi paanch bhedoan ki parampara agam mean upalabdh hoti hai, jo atyant prachin hai aur jis par lokanusaran ka koee prabhav nahian hai.
tarkashastr mean paroksh ke bhed
tarkashastr mean paroksh ke paanch bhed mane gaye haian[32]-
- smriti
- pratyabhijnan
- tark
- anuman
- agam
yadyapi agam mean arambh ke char jnanoan ko matijnan aur agam ko shrutajnan kahakar donoan ko paroksh kaha hai aur is tarah tarkashastr tatha agam ke niroopanoan mean antar nahian hai.
smriti
poorvanubhoot vastu ke smaran ko smriti kahate haian. yatha 'vah' is prakar se ullikhit hone vala jnan. yah jnan avisanvadi hota hai, isalie praman hai. yadi kadachith usamean visanvad ho to vah smrityabhas hai. ise apraman nahian mana ja sakata, anyatha vyapti smaranapoorvak hone vala anuman praman nahian ho sakata aur bina vyapti smaran ke anuman sanbhav nahian hai. at: smriti ko praman manana avashyak hi nahian, anivary hai.[33]
pratyabhijnan
anubhav tatha smaranapoorvak hone vala jo d roop jnan pratyabhijnan hai ise pratyabhijna, pratyavamarsh aur sanjna bhi kahate haian. jaise- 'yah vahi devadatt he, athava yah (gavay) gau ke saman hai, yah (mahish) gau se bhinn hai, adi. pahala ekatv pratyabhijnan ka udaharan hai, doosara sadrishy pratyabhijnan aur tisara vaisa drishy pratyabhijnan ka hai. sankalanatmak jitane jnan haian ve isi pratyabhijnan mean samahit hote haian. upaman praman isi ke sadrishy pratyabhijnan mean antarbhoot hota hai, anyatha vaisa drishy adi pratyabhijnan bhi prithakh praman manana p deange. yah bhi pratyakshadi ki tarah avisanvadi hone se praman hai, apraman nahian. yadi koee pratyabhijnan visanvad (bhramadi) paida karata hai to use pratyabhijnanabhas janana chahie.
tark
jo jnan anvay aur vyatirekapoorvak vyapti ka nishchay karata hai vah tark hai. ise ooh, ooha aur chinta bhi kaha jata hai. 'isake hone par hi yah hota hai', yah anvay hai aur 'isake n hone par yah nahian hota', yah vyatirek hai, in donoan poorvak yah jnan sadhy ke sath sadhan mean vyapti ka nirman karata hai. isaka udaharan hai- 'agni ke hone par hi dhoom hota hai, agni ke abhav mean dhoom nahian hota' is prakar agni ke sath dhoom ki vyapti ka nishchay karana tark hai. isase samyak anuman ka marg prashast hota hai.
anuman
nishchit sadhyavinabhavi sadhan se hone vala sadhy ka jnan anuman kahalata hai.[34] jaise dhoom se agni ka jnan karana.
anuman ke aang:- sadhy aur sadhan
is anuman ke mukhy ghatak (aang) do haian-
- sadhy aur
- sadhan.
- sadhy to vah hai, jise siddh kiya jata hai aur vah vahi hota hai jo shaky (abadhit), abhiprat (vadi dvara isht) aur asiddh (prativadi ke lie amany) hota hai tatha isase jo viparit (badhit, anisht aur siddh) hota hai vah sadhyabhas hai, kyoanki vah sadhan dvara vishay (nishchay) nahian kiya jata. akalankadev ne sadhy aur sadhyabhas ka lakshan karate hue yahi likha hai-
sadhyan shakyamabhipretamaprasiddhan tatoaparamh.
sadhyabhasan viruddhadi, sadhanavishayatvat:॥ nyayavinishchay 2-172
- sadhan vah hai jisaka sadhy ke sath avinabhav nishchit hai- sadhy ke hone par hi hota hai, usake abhav mean nahian hota. aisa sadhan hi sadhy ka gamak (anumapak) hota hai. sadhan ko hetu aur ling bhi kaha jata hai. manikyanandi sadhan ka lakshan karate hue kahate haian-
sadhyavinabhavitven nishchito hetu:.[35]' sadhy ke sath jisaka avinabhav nishchit hai vah hetu hai.
avinabhav-bhed
avinabhav do prakar ka hai[36]-
- sahabhav niyam aur
- kramabhav niyam.
- jo sahachari aur vyapy-vyapak hote haian unamean sahabhav niyam avinabhav rahata hai. jaise roop aur ras donoan sahachari haian- roop ke sath ras aur ras ke sath roop niyam se rahata hai. at: donoan sahachari haian aur isalie unamean sahabhav niyam avinabhav hai tatha shianshapatv aur vrikshatv in donoan mean vyapy-vyapak bhav hai. shianshapatv vyapy hai aur vrikshatv vyapak hai. shianshapatv hone par vrikshatv avashy hota hai. kintu vrikshatv ke hone par shianshapatv ke hone ka niyam nahian hai. atev sahachariyoan aur vyapy-vyapak mean sahabhav niyam avinabhav hota hai, jisase roop se ras ka aur shianshapatv se vrikshatv ka anuman kiya jata hai.
hetu-bhed
in donoan prakar ke avinabhav se vishisht hetu ke bhedoan ka kathan jain nyayashastr mean vistar se kiya gaya hai, jise hamane 'jain tarkashastr mean anuman-vichar' granth mean vishadataya diya hai. at: us sabaki punaravritti n karake matr manikyanandi ke 'parikshamukh' ke anusar unaka digdarshan kiya jata hai.[37]
- manikyanandi ne akalankadev ki tarah arambh mean hetu ke mool do bhed batalaye haian-
- upalabdhi aur
- anupalabdhi.
- tatha in donoan ko vidhi aur pratishedh ubhay ka sadhak kaha hai aur is tarah donoan ke unhoanne do-do bhed kahe haian. upalabdhi ke-
- aviruddhopalabdhi aur
- viruddhopalabdhi
- anupalabdhi ke-
- aviruddhanupalabdhi aur
- viruddhanupalabdhi
- inake pratyek ke bhed is prakar pratipadit kiye haian-
- aviruddhopalabdhi chhah-
- vyapt,
- kary,
- karan,
- poorvachar,
- uttarachar aur
- sahachar.
- viruddhopalabdhi ke bhi aviruddhopalabdhi ki tarah chhah bhed haian-
- viruddh vyapy,
- viruddh kary,
- viruddh karan,
- viruddh poorvachar,
- viruddh uttarachar aur
- viruddh-sahachar.
- aviruddhanupalabdhi pratishedh roop sadhy ko siddh karane ki apeksha 7. prakar ki kahi hai-
- aviruddhasvabhavanupalabdhi,
- aviruddhavyapakanupalabdhi,
- aviruddhakaryanupalabdhi,
- aviruddhakarananupalabdhi,
- aviruddhapoorvacharanupalabdhi,
- aviruddhuttaracharanupalabdhi aur
- aviruddhasahacharanupalabdhi.
- viruddhanupalabdhi vidhi roop sadhy ko siddh karane mean tin prakar ki kahi gayi hai-
- viruddhakaryanupalabdhi,
- viruddhakarananupalabdhi aur
- viruddhasvabhavanupalabdhi.
- is tarah manikyanandi ne 6+6+7= 22 hetubhedoan ka sodaharan niroopan kiya hai, parampara hetuoan ki bhi unhoanne sanbhavana karake unhean yathayogy ukt hetuoan mean hi antarbhav karane ka iangit kiya hai. sath hi unhoanne apane poorvaj akalank ki bhaanti karan, poorvachar, uttarachar aur sahachar-in naye hetuoan ko prithakh manane ki avashyakata ko bhi sayuktik batalaya hai.
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tika tippani aur sandarbh
- ↑ 'pramananayairadhigam:'- t.soo. 1-16
- ↑ 'nyayavidyamritan tasmai namo manikyanandine.' –anantaviry, prameyaratnamala pri. 2,2 shlo. 2
- ↑ shatkh. 5.5.51, sholapur sanskaran, 1965
- ↑ 'athava heoo chuvvihe pannatte tan jaha- pachchakkhe anumane uvame agame. athava heoo chuvvihe pannatte. tan jaha-atthi tan atthi so heoo, atthi tan natthi so heoo, natthi tan atthi so heoo natthi tan natthi so heoo.' –sthanaang sh.-pri. 309-310, 338
- ↑ dharmabhooshan, nyayadipika, pri. 95-99 dilli sanskaran
- ↑ manikyanandi, parikshamukh 3/57-58
- ↑ d aau. darabarilal kothiya, jain tarkashastr mean anuman vichar, pri. 24 ka tippani nan. 3
- ↑ )d aau. darabarilal kothiya, jain tarkashastr mean anuman vichar pri. 25 v usake tippani
- ↑ d aau. darabarilal kothiya, jain tarkashastr mean anuman vichar, pri. 58, 59
- ↑ d aau. darabarilal kothiya, jain tarkashastr mean anuman vichar pri. 58 ka mool v tippani 1; 'pramananayairadhigam:'-t.soo. 1-6 'pramananayabhyaan hi vivechita jivaday: padarth: samyagadhigamyante.'- nya.di. pri. 2, vir sevamandir, dilli sanskaran
- ↑ 'pramanadarth sansiddhistadabhasasadviparyay:. 'parikshamu. shlo. 1
- ↑ vaisheshik sootr 10/1/3
- ↑ sarvadarshan san., charvakadarshan, pri. 3
- ↑ nyayasootr 2/2/1, 2
- ↑ prash. bha., pri. 106-111
- ↑ vaishe. soo. 10/1/3
- ↑ dignag, praman samu.pr.pari.ka. 2, pri. 4
- ↑ saankhy ka. 4
- ↑ nyay soo. 1/1/3
- ↑ shavarabha. 1/1/5
- ↑ jaimine: shath pramanani chatvari nyayavadin:. saankhyasy trini vachyani dve vaisheshikabauddhayo:॥ - prameyar. 2/2 ka ti.
- ↑ bhagavati sootr 5/3/191-192
- ↑ sthanaang sootr 338
- ↑ sthanaang sootr 185
- ↑ nyayav. ka 8
- ↑ aneka.j.p.ti. pri. 142, 215
- ↑ agam yug ka jain darshan pri. 136 se 138
- ↑ bhootabali. pushpadant, shatkhanda. 1/1/15 tatha jain tark sha.anu.vi. pri. 71 v isaka nan. 5 tippani
- ↑ niyamasar ga. 10, 11, 12, pravachanasar pratham jnanadhikar
- ↑ yah us samay ki pratipadan shaili thi. vaisheshik darshan ke pravarttak kanad ne bhi isi shaili se buddhi ke avidya aur vidya ye do bhed batalakar avidya ke sanshay adi char tatha vidya ke pratyakshadi char bhed kahe haian tatha dooshit jnan (mithya jnan) ko avidya aur nirdosh jnan ko-samyagjnan ka vidya ka lakshan kaha hai. - vaishe.soo. 9/2/7, 8, 10 se 13 tatha 10/1/3
- ↑ t.soo. 1/9, 10
- ↑ manikyanandi, p. mu. 3-1, 2, 3, 4, 5, 6, 7, 8, 9, 10
- ↑ vidyanand, praman pariksha, pri. 36 v pri. 42, vir seva. tr., varanasi
- ↑ vidyanand, praman pariksha, pri. 45, 46, 47, 48, 49; vir seva. tr., varanasi
- ↑ parikshamukhasootr 3-15
- ↑ manikyanandi, p.mu. 3-16, 17, 18
- ↑ manikyanandi, p. mu. 3-57 58, 59, 65 se 79 tak
bahari k diyaan
sanbandhit lekh
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