mandan mishr

shri laal bahaadur shaastri raashtreeya sanskrut vidyaapeeth ke sansthaapak Dr mandan mishr ke baare mein anyatr dekhein.


mandan mishr, poorv meemaansa darshan ke bade prasiddh aachaarya the. kumaaril bhatt ke baad inheen ko pramaan maana jaata hai. advait vedaant darshan mein bhi inke mat ka aadar hai. ye bhartruhari ke baad kumaaril ke antim samay mein tatha aadi shankaraachaarya ke samakaaleen the.

meemaansa aur vedaant donon darshanon par inhonne maulik granth likhe. meemaansaanukramaanika, bhaavanaavivek aur vidhivivek - ye teen granth meemaansa par; shabd darshan par sfotasiddhi, pramaanaashaastr par vivek tatha advait vedaant par brahmasiddhi - ye inke granth hain. shaaliknaath tatha jayant bhatt ne vedaant ka khandan karte samay mandan ka hi ullekh kiya. shaankar bhaashya ke suprasiddh vyaakhyaata, bhaamati ke nirmaata vaachaspati mishr ne mandan ki brahmasiddhi ko dhyaan mein rakhakar apni kruti likhi.

mandan aur sureshvar

ek parampara ke anusaar mandan kumaaril bhatt ke shishya the. yahi baad mein shankaraachaarya dvaara shaastraarth mein paraajit hokar sannyaasi ho gaye aur unka naam sureshvaraachaarya pada. mandan aur sureshvar ek hi hain ya alag-alag - isko lekar bada vivaad hua hai. adhikaansh pramaan donon ki bhinnata ke paksh mein hi milte hain. mandan ne shabdaadvait ka samarthan kiya hai, par sureshvar iske baare mein maun hain. mandan ne advaitaprasthaan mein anyathaakhyaativaad ka bahut had tak samarthan kiya, par sureshvar iska khandan karte hain. mandanake anusaar jeev avidya ka aashray hai, sureshvar brahm ko hi avidya ka aashray aur vish maanate hain. isi matabhed ke aadhaar par advait vedaant ke do prasthaan chal pade. bhaamati prasthaan mandan ka anuyaayi bana, vivran prasthaan sureshvar ke siddhaanton par chala. sureshvar shuddhajnyaaan ko moksh ka maarg maanate hain par mandan ke anusaar vedaant ke shravanamaatr se moksh naheen milta, jab tak agnihotr aadi karm gyaan ke sahakaari na ho yahi naheen, kisi praacheen praamaanik granth mein mandan aur sureshvar ko ek naheen maana gaya hai. mandan mishr kumaaril bhatt ke shishya the, is baat ka koi akaatya pramaan naheeain milta. yeh baat keval 'shankar-digvijya' ke aadhaar par kahi jaati hai, jo ki ek nitaant apraamaanik katha-pustak hai. mandan aur sureshvar ki bhinnata ke hi jab adhikaansh pramaan milte hain to yeh kaha jaana kisi bhi tarah se uchit naheeain hai ki mandan hi shaastraarth mein paraajit hokar sureshvar bane the. daraasal in donon mahaapurushon (mandan aur shankar) ke beech shaastraarth hone ki baat hi poori tarah kaalpanik aur rananeetik hai, jo madhyakaal mein shankar ke math dvaara prachaarit kiya gaya. shabdaadvait, anyathaakhyaativaad, avidya, jeev, brahm aadi ke baare mein sureshvar ke jo bhi vichaar hain, ve shat-pratishat shankaraachaarya ke anugaami hain. guru ke charanon ki preeti hi unka param lakshya hai. ve asahishnuta ki had tak mandan ka virodh karte hain aur unhein alag prasthaan ka advaitavedaanti bataate hain. fir, vahi sureshvar swayam mandan kaise ho sakte hain?'vivran-prasthaan' ke pravartak sureshvar naheen, 'vivran-car' hain, jabki 'bhaamati-prasthaan'poori tarah mandan ka anugaman karta hai. jab kisi bhi praacheen granth mein mandan aur sureshvar ko ek nahi maana gaya hai, tab hamaare vidvaan-gan kyon shaastraarth ke mithk ka bojh sar par uthaae yug-yug se pareshaan ho rahe hain. ab bhi to sach ko sveekaar kiya jaae.

sandarbh


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