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Anvikshiki Volume ĀNV ĪKṢIK Ī आbवीिMकी Volume VII December 2011 Chief Editor: Devendra Nath Tiwari Editors: Sachchidanand Mishra Abhimanyu Singh DEPARTMENT OF PHILOSOPHY AND RELIGION BANARAS HINDU UNIVERSITY, VARANASI-221005 ĀNV ĪKṢIK Ī आbवीिMकी Volume VII December 2011 Chief Editor: Devendra Nath Tiwari Editors: Sachchidanand Mishra Abhimanyu Singh DEPARTMENT OF PHILOSOPHY AND RELIGION BANARAS HINDU UNIVERSITY, VARANASI-221005 EDITORS’ NOTE Varanasi has been famous as a centre for learning since a long time; this is indeed the capital of all kinds of knowledge, sarva vidyā kī rājadhānī. The Department of Philosophy and Religion, Banaras Hindu University is known all over the world. Eminent persons like Sir S Radhakrishnan, T R V Murti, J L Mehta were faculty members of this department, who made very significant contributions in the field of Philosophy and Religion. This journal had been published time to time being edited by great scholars like Prof. T R V Murti. Publication of this journal however was not regular and the present issue is coming after a long break. There is a need of a good bilingual journal in Philosophy and Religion. The present volume is a small step in this direction. We are convinced to bring out the volumes, enriched with a good number of quality research papers, of this journal regularly. Many senior scholars of Indian Philosophy and some young talented research scholars have contributed their valuable, innovative and insightful research papers on very important topics, which have raised the standard and value of this issue. To ensure the quality of research papers they have been refereed by advisory board members and some other senior scholars. However, we do not think that we could achieve the quality, we are aiming at, but we are convinced that in coming volumes we will surely make a few steps ahead. We, the editors, request the scholars of philosophy, specially who are working in the field of Indian Philosophy, to contribute good and thought-provoking research papers, so that we could bring out the coming volumes of this journal timely and more enriched. This will make the philosophy in general and Indian Philosophy in particular grow and prosper. CONTENTS EPISTEMOLOGY AND METAPHYSICS अिबकादL शमाF 01-20 7माण-अपरोMतावाद की सभावना सिKदानbद िमJ 21-52 आचाय शEर के अैत की तािकFक भूिमका अण िमJ 53-78 भासवFN ारा संशय-सू5 की याPया: भा एव वाितFक के पिर7ेय म@ A.K. CHATTERJEE 79-84 A Note on Śūnyat ā in Buddhism P. K. MUKHOPADHYAY 85-114 Must Jñ āna Be Propositional? RAGHUNATH GHOSH 115-122 Philosophical Methodology: An Indian Perspective ARVIND KUMAR RAI 123- 128 Impossibility of Jīvan-Mukti in Advaita-Ved ānta MUKUL RAJ MEHTA 129-138 Anek āntav āda in Jainism and Modernity DEBAMITRA DEY 139-146 The Anti-Theistic Views of Kum ārila LOGIC AND LANGUAGE D.N.TIWARI 147-166 Language and Communication MADHU KAPOOR 167-184 A Peep into the Secrets of Intravenous Existence DURGESH CHAUDHARY 185-190 Propositions and Truth ETHICS AND RELIGION CLEMENS CAVALLIN 191-224 Religion as a Human Phenomenon vs. Openness to Transcendence GRACE DARLING 225-238 Suffering In Buddhism and Christianity: A Comparison 7माण7माण----अअअअपरोMतावादपरोMतावाद की सभावना अिबअिबकादLकादL शमाF सामाb तौर पर भारतीय दशFन म 7माण को 7^यM और परोM कोिट म िवभािजत िकया जाता है। इिb6यािद साधन स िवष की साMात उपलिध को 7^यM तथा अनुमानािद शेष 7माण को परोM कोिट म रखा जाता है। दसरू शद म कह तो िवष की साMात् उपलिध तब होती ह जब उस उपलिध का करण (असाधारण कारण) कोई पूवFवत" Nान ही नह! होता (Nान-अकरणक) जबिक परोM उपलिध का करण (असाधारण कारण) सदैव कोई-न-कोई Nान ही हुआ करता ह (Nान-करणक)। परbत अैत वेदाbत का ‘शदापरोMतावाद ’ जो अ^यbत ही 7िस^ है, इस सवFसाधारण धारणा का अथाFत् 7माण के उपयुFA 7^यM तथा परोM िवभाजन का अपवाद 7तुत करता है। 6 ह िक शद 7माण ‘Nान ’ का एक परोM साधन ह लेिकन अैतवेदाbती इस सbदभF िवशेष म अपरोM Nान का उ^पादक मानत हC। 7 न उठता ह िक परोM Nान के अb साधन भी Oया सbदभF-िवशेष म अपरोM Nान के उपपादक हो सकत हC? 7तुत आलेख म@ हम ‘7माण अपरोMतावाद ’ अथवा ‘7माण साMा^कारतावाद’ पदावली का 7योग इसी आशय-िवशेष के सbदभ म कर रह हC। यcिप भारती दशFन म ‘7माण अपरोMतावाद ’ संNा स न तो को 7करण 7िस^ ह और न ही 7माण के िविनयोग के िकसी 7संग म@ इस पदावली का 7योग ही िकया जाता है। िफर भी 7कृ त 7संग म@ हम अैत वेदाbत के ‘शदापरोMतावाद’ को आधार बनाकर अb 7माण सब^ इसके िवतार की सभावना को तलाशत हुए यह िदखान का 7यास कर@ग िक शद 7माण और उससे अितिरA , कम से कम उपमान और अनुमान जैस परोM 7माण भी कैस और िकन पिरिथितय म@ िवषयापरोM2ाही हो सकत हC। (१) अैत वेदाbत म शदापरोMतावाद 1 का थूल प म मंत यह ह िक शद साधारणतया परोM Nान के ही साधन हुआ करत हC। लेिकन शद का िवशेष पिरिथित म िवशेष 7कार स 7योग िकय जान पर उनके ारा साMा^कार सश अपरोM 7िमित Jोता म@ उ^प की जा सकती है। शद की ऐसी अनोखी Nानमीमांसी भूिमका को प करन के िलए एक कापिनक उदाहरण अैतवेदाbत के 2bथ म 7ाय: ही िदया जाता है। उदाहरण इस 7कार का है2—एक गाँव के िनवासी दस मूख उस गाँव की नदी के पारवाल दसरू गाँव की ओर जान के िलए िनकल पड़े। व सभी अTछ तैराक नह! थे, िफर भी नदी म कम पानी होन के कारण व साहस करके िकसी तरह तैरकर नदी के दसरू तीर पर पहुँच गये। वहाँ पहुँचत ही उन सबके मन म संदेह उ^प हो गया िक शायद उनम@ स कोई नदी म डूब तो नह! गया। इस संदेह के िनवारणाथ उनम स 7^येक यिA सबको िगनन लगा, परbत हर को अपन को छोड़कर शेष यिAय को ही िगनता। इस तरह 7^येक यिA की गणना नौ संPया तक ही पहुँचती, जो िक वाभािवक ही था। इस तरह सभी अ^यbत द:खीु हो गय िक उनका कोई एक साथी अव ही नदी म डूब गया। अब एक राह चलत मुसािफर न उनकी कातर दशा पर तरस खा कर उbह आ वत िकया िक यिद व उसकी बात मान ल तो वह उनके दसव@ यिA को नदी म डूबन स बचा लेगा। उस राहगीर न उन मूख" को एक कतार म खड़ा कर कहा िक जैसे-जैस वह एक-एक यिA के पास जायेगा वैसे-वैस 7^येक यिA अपनी संPया को जोड़त हुए उ\ोष करेगा इस 7ि0या म@जब वह कतार के अिbतम यिA के पास पहुँचा तो उस यिA न दस संPया का उ\ोष िकया। इस उ\ोष के होत ही राहगीर न उस यिA के पीठ को थपथपात हुए कहा िक दसव@ यिA तुम हो (दशम^वमिस)। इस तरह राहगीर के इस कथन को सुनत ही एक यिA को दसव@ यिA के प म वय की अपरोMानुभूित हुई और शेष सभी मूख आ वत हो गय िक उनम से कोई भी यिA नदी म डूबा नह! है। उपयुFA किपत उदाहरण स यह िनिपत करना अैतवेदाbत को अिभ7ेत रहा है िक शद परोM कोिट का 7माण होत हुए भी िवशेष प स 7युA होने कर साMा^कार जैसी उ^कट आbतिरक अनुभूित को उ^प कर सकता है। इस उदाहरण म शद 7माण का हेतु वही रहता ह िजसस शद अOसर परोM 7िमित उ^प करता है, लेिकन यहा उbह! हेतुओ के साथ 7युA शद उस यिA म@ दसव@पन के प म सवFथा अपरोM 7िमित उ^प करता है। परbत bयाय-मीमांसािद दशFन अपनी Nान-मीमांसा म इस बात को मानन के िलए कभी तैयार नह! हो सकते। उनकी 7माण-मीमांसा म 7^यMािद सभी 7माण अपने-अपन ढंग स 2 अिबकादL शमाF Nान उ^प करत हC। िवष एक ही होन पर उसके Nान की अलग-अलग िवधाय@ हो सकती ह और Nान की िवधा की िभता के पिर7े म ही अलग-अलग 7माण पिरभािषत होत हC। अतएव दो या दो स अिधक 7माण का िवषयमूलक सव तो हो सकता है, लेिकन वे 7माण अपनी 7ितिवकता म Nान की िजस िवधा को लेकर 7तुत होत हC, उन िवधाओं का संव नह! हो सकता। उदाहरण के िलए समुख उपिथत वत का इिb6 जbय 7^यM उसके सामाbय-िवशेषा^मक वप का 2हण करता है। पुन: उसी वत के समुख उपिथत नह! हो पर अनुमान के ारा होन वाला Nान केवल सामाb प ही होता है। अब इस संदभ म अैत वेदाbत की ि थोड़ी िभ 7तीत होती है। उदाहरण के िलए ‘पवFतो वि मान्’ इस अनुिमित को ही िलया जा सकता है। इस अनुिमित म पMभूत पवFत अनुमाता को 7^यMत: ही Nात होता है। केवल वि , जो 7^यM गोचर नह! है, वही धूम के ारा अनुिमत होता है। अब यहा 7 न उठता ह िक यिद तथाकिथत अनुिम^या^मक Nान का िवशे (पवFत) 7^यM गोचर ही ह तो अनुिमित का आकार ‘पवFतो वि मान्’ जैसा कैसे हो सकता है? इस पर यिद यह कहा जाय िक ‘वि ’ या ‘वि मव ’ मा5 ही अनुिमित का िवष ह तो Oया ‘अ5 वि ः ’ अथवा ‘िकं िचत् वि ः’ को अनुिमित का आकार माना जा सकता है? पुन: यिद यह बात सही नह! है, तो िफर अनुिमित या शु^ अनुिमित का आकार िनि चत करना अिनवायFतः अपेिMत हो जाता है। अनुमान को 7माण के प म साधन के धुरंधर नैयाियक इस किठनाई स बचन के िलए ‘वि मव िविश पवFत’ अथवा ‘पवFतवृिL^विविश वि ’ को अनुिमित के िवष के प म उपविणFत कर सकत हC, भले ही अनुिमित का आकार ऊपर बताय गय आकार जैसा ही Oय न 7तीत हो। परbत उपरोA समाधान को पूर तौर पर संतोषजनक नह! कहा जा सकता। अैत वेदाbती सामाb अनुभव का अनुसरण करत हुए यह मानन म िहचिकचात नह! िक ‘पवFतो वि मान्’ आकार वाला अनुिम^या^मक Nान िवशे यांश म 7^यM और िवशेषणांश म@ अनुिम^या^मक होता है। 3 इस पर यिद यह 7 न हो िक एक ही Nान उभयिवध कैस हो सकता है? तो इसका उLर यह हो सकता ह िक जैस एक ही िवष िविभ 7माण स जाना जाता ह वैस ही एक ही Nान 7^यM और अनुम िवषय2ाही समझा जा सकता है। दसरेू 7माण-अपरोMतावाद की सभावना 3 शद म कह@ तो एक ही Nान परोMापरोM 7िमित म सिवत हो सकता है। bया और उसस सगो5ीयता रखन वाल दाशFिनक स7दा 7माण का िवषयोपलिध मूलक सव तो वीकार करत ह लेिकन ‘तदbयथािधगते:’ कहत हुए 7िमित का सव कदािप वीकार नह! करते। अैत वेदािbतय का शदापरोMतावाद अपनी Nानमीमांसी भूिमका म@ वतुत: इसका िवरोध करता ह और साथ ही साथ यह िदखाता ह िक शदजb परोM 7िमित िकस 7कार अपन िविश िविनयोग ारा अपरोM 7िमित म सिवत होती है। अैतवेदाbती इस Nानमीमांसी ि का उपयोग अपन वयू_ सौ व के िलए दो 7कार स करत हC। इसका एक उपयोग तो ‘स आ^मा तवमिस वेतकेतो’ जैस औपिनषद वाOय का अथFिनण करत हुए परमा^मा-जीवा^मा का अभेद 4 7ितपािदत करन िलए और दसराू अतीव िवमयकारी उपयोग वेतकेतु जैस 9िजNासु अथवा िश को उसकी वातिवक लेिकन पूणFत:5 अNात चैतbय प आ^मसLा (सेफ आइड@िटटी) अवबु^ करान के िलए िकया जाता है। ‘तत्-^वं-अिस इस वाO म सवFनाम तत् पद परमा^मा या पर9 के िलए 7युA हुआ है और ^व सवFनाम वकेत प जीवा^मा का वाचक है। यcिप य दोन एक दसरू स िभ समझ जात हC तथािप इनके ऐO का उपदेश गु ारा वेतकेतु को िकया गया है। वतुत: यही इस वाO की अनुपपिL है और इसका िनवारण अैतवेदाbती भाग^यागलMणा ारा करत हC। इस लMणा म लय शद के ढ़ अथ का कु छ अंश ^याग कर शेष अंश वाOयाथ िनण के िलए रख िलया जाता है। 6 है िक तत् पद वाT ‘पर9’ और ^वं पद वाT जीव के गुण-धम न केवल एक दसरू से िभ हC बिक परपर िवरोधी भी हC। अत: भाग^याग लMणा के ारा दोन सवFनाम भूत तव के परपर िभ और िवरोधी समझ जान वाल गुण धम" का पिर^याग कर उनके आधारभूत अथवा िवशे यभूत शु^चैतb को दोन पद का लयाथ ठहराया जाता है। इस 7कार इस महावाO का ‘जीव-9ैO अथ उ\ािटत होता है। परbत इस 7कार के अथ िनधाFरण तक ही इस महावाO की उपयोिगता
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