ishvar

yeh lekh paaralaukik shakti ishvar ke vishay mein hai. ishvar film ke liye ishvar (1989 film) dekhein. yeh lekh devataaon ke baare mein naheen hai.

parameshvar vah sarvochch paraalaukik shakti hai jise is sansaar ka srashta aur shaasak maana jaata hai. hindi mein parameshvar ko Bhagwan, paramaatma ya parameshvar bhi kehte hain. adhiktar dharmon mein parameshvar ki parikalpana brahmaand ki sanrachana se judi hui hai. sanskrut ki ish dhaatu ka arth hai- niyantrit karna aur is par varach pratyaya lagaakar yeh shabd bana hai. is prakaar mool roop mein yeh shabd niyanta ke roop mein prayukt hua hai. isi dhaatu se samaanaarthi shabd ish va ishita bane hain.^[1]

naam yahova ibraani mein

ishvar mein vishvaas sambandhi siddhaant-

• ishvaravaad (theejm)

• bahudevavaad
• ekeshvaravaad

• ishvaravaad (theejm)
• tatastheshvaravaad (deism)
• sarveshvaravaad
• nimittopaadaaneshvaravaad

• gair-ishvaravaad (naun-theejm)

• aneeshvaravaad (atheejm)
• ajnyaeyavaad (agnosticism)
• sandehavaad (sceptism)

isaai dharm

inhein bhi dekhein: isaai dharm

parameshvar ek mein teen hai aur saath hi saath teen mein ek hai -- paramapita, ishvaraputr isa maseeh aur pavitra aatma.

islaam dharm

vo ishvar ko Allah kehte hain. islaam dharm ki dhaarmik pustak Quraan hai.

hindu dharm

ved ke anusaar vyakti ke bheetar purush ishvar hi hai. parameshvar ek hi hai. vaidik aur paashchaatya maton mein parameshvar ki avadhaarana mein yeh gahra antar hai ki ved ke anusaar ishvar bheetar aur pare donon hai jabki paashchaatya dharmon ke anusaar ishvar keval pare hai. ishvar parabrahm ka sagun roop hai.

vaishnav log vishnu ko hi ishvar maanate hai, to shaiv Shiv ko.

yog sootr mein patanyajali likhte hai - "kleshakarmavipaakaashayairaparaamrusht: purushavishesh ishvar:". (klesh, karm, vipaak aur aashay se achhoota (aprabhaavit) vah vishesh purush hai.) hindu dharm mein yeh ishvar ki ek maanya paribhaasha hai.

ishvar praani dvaara maani jaane waali ek kalpana hai isame kuchh log vishvaas karte hai to kuchh nahi.

jain dharm

jain dharm mein arihnt aur siddh (shuddh aatmaaeain) hi Bhagwan hai. jain darshan ke anusaar is srushti ko kisi ne naheen banaaya.

naastik log aur naastik darshan ishvar ko jhooth maanate hain. parantu ishvar hai ya nahi is par koi thos tark nahi de sakta.

bhaarateeya darshanon mein "ishvar" ke vishay mein kya kaha gaya hai, vah nimnavat hai-

saankhya darshan

is darshan ke kuchh teekaakaaron ne ishvar ki satta ka nishedh kiya hai. unka tark hai- ishvar chetan hai, at: is jad jagat ka kaaran naheen ho sakta. pun: ishvar ki satta kisi pramaan se siddh naheen ho sakti. ya to ishvar svatantr aur sarvashaktimaan naheen hai, ya fir vah udaar aur dayaalu naheen hai, anyatha du:kh, shok, vaishamyaadi se yukt is jagat ko kyon utpann karta? yadi ishvar karm-siddhaant se niyntrit hai, to svatantr naheen hai aur karmasiddhaant ko na maanane par srushtivaichitrya siddh naheen ho sakta. purush aur prakruti ke atirikt kisi ishvar ki kalpana karna yuktiyukt naheen hai.

yog darshan

haalaaainki saankhya aur yog donon poorak darshan hain kintu yogadarshan ishvar ki satta sveekaar karta hai. patanyajali ne ishvar ka lakshan bataaya hai- "kleshakarmavipaakaaraashayairaparaamrusht: purushavishesh: ishvar:" arthaat klesh, karm, vipaak (karmafal) aur aashay (karm-sanskaar) se sarvatha asprusht purush-vishesh ishvar hai. yeh yog-pratipaadit ishvar ek vishesh purush hai; vah jagat ka karta, dharta, sanharta, niynta naheen hai. asankhya nitya purush tatha nitya achetan prakruti svatantr tattvon ke roop mein ishvar ke saath-saath vidyamaan hain. saakshaat roop mein ishvar ka prakruti se ya purush ke bandhan aur moksh se koi lena-dena naheen hai.

vaisheshik darshan

kanaad krut vaisheshiksootron mein ishvar ka spashtollekh naheen hua hai. "tadvachanaadaamnaayasya praamaanyam" arthaat tadvachan hone se ved ka praamaanya hai. is vaisheshiksootr mein "tadvachan" ka arth kuchh vidvaanon ne "ishvaravachan" kiya hai. kintu tadvachan ka arth rishivchan bhi ho sakta hai. tathaapi prashastapaad se lekar baad ke granthakaaron ne ishvar ki satta sveekaari hai evam kuchh ne usaki siddhi ke liye pramaan bhi prastut kiye hai. inke anusaar ishvar nitya, sarvajnya aur poorn hain. ishvar achetan, adrusht ke sanchaalak hain. ishvar is jagat ke nimittakaaran aur parmaanu upaadaanakaaran hain. anek parmaanu aur anek aatmadravya nitya evam svatantr dravyon ke roop mein ishvar ke saath viraajamaan hain; ishvar inko utpann naheen karte kyonki nitya hone se ye utpatti-vinaash-rahit hain tatha ishvar ke saath aatmadravyon ka bhi koi ghanishth sambandh naheen hai. ishvar ka kaarya, sarg ke samay, adrusht se gati lekar paramaanuon mein aadyaspandan ke roop mein sanyacharit kar dena; aur pralaya ke samay, is gati ka avarodh karke vaapas adrusht mein sankramit kar dena hai.

nyaaya darshan

naiyaayik udayanaachaarya ne apni nyaayakusumaanyajali mein ishvar-siddhi hetu nimn yuktiyaaain di hain-

kaaryaayojanadhrutyaade: padaat pratyayat: shrute:.

vaakyaat sankhyaavisheshaachch saadhyo vishvavidvyay:. (- nyaayakusumaanyajali. 5.1)

(k) kaaryaat- yeh jagat kaarya hai at: iska nimitt kaaran avashya hona chaahiye. jagat mein saamanjasya evam samanvaya iske chetan karta se aata hai. at: sarvajnya chetan ishvar is jagat ke nimitt kaaran evam praayojak karta hain.

(kh) aayojanaat- jad hone se paramaanuon mein aadya spandan naheen ho sakta aur bina spandan ke parmaanu dvayanuk aadi naheen bana sakte. jad hone se adrusht bhi swayam paramaanuon mein gatisanchaar naheen kar sakta. at: paramaanuon mein aadyaspandan ka sanchaar karne ke liye tatha unhein dvayanukaadi banaane ke liye chetan ishvar ki aavashyakta hai.

(g) dhrutyaade: - jis prakaar is jagat ki srushti ke liye chetan srushtikrta aavashyak hai, usi prakaar is jagat ko dhaaran karne ke liye evam iska pralaya mein sanhaar karne ke liye chetan dharta evam sanharta ki aavashyakta hai. aur yeh karta-dharta-sanharta ishvar hai.

(gh) padaat- padon mein apne arthon ko abhivyakt karne ki shakti ishvar se aati hai. "is pad se yeh arth boddhavya hai", yeh ishvar-sanket pad-shakti hai.

(ङ) sankhyaavisheshaat- naiyaayikon ke anusaar dvayanuk ka parinaam uske ghatak do anuon ke parimaandalya se utpann naheen hota, apitu do anuon ki sankhya se utpann hota hai. sankhya ka pratyaya chetan drashta se sambaddh hai, srushti ke samay jeevaatmaayein jad dravya roop mein sthit hain evam adrusht, parmaanu, kaal, dik, man aadi sab jad hain. at: do ki sankhya ke pratyaya ke liye chetan ishvar ki satta aavashyak hai.

(ch) adrushtaat- adrusht jeevon ke shubhaashubh karmasanskaaron ka aagaar hai. ye sanchit sanskaar falonmukh hokar jeevon ko karmafal bhog karaane ke prayojan se srushti ke hetu bante hain. kintu adrusht jad hai, at: use sarvajnya ishvar ke nirdeshan tatha sanchaalan ki aavashyakta hai. at: adrusht ke sanchaalak ke roop mein sarvajnya ishvar ki satta siddh hoti hai.

vedaant

vedaantiyon ke anusaar ishvar ki satta tark se siddh naheen ki ja sakti. ishvar ke paksh mein jitne prabal tark diye ja sakte hain utane hi prabal tark unke vipaksh mein bhi diye ja sakte hain. tatha, buddhi paksh-vipaksh ke tulya-bal tarkon se ishvar ki siddhi ya asiddhi naheen kar sakti. vedaantiyon ke anusaar ishvar keval shruti-pramaan se siddh hota hai; anumaan ki gati ishvar tak naheen hai.

• ishvar (bhaarateeya darshan)