vedaant darshan

vedaant jnyaaanayog ki ek shaakha hai jo vyakti ko gyaan praapti ki disha mein utprerit karta hai. iska mukhya strot upanishd hai jo ved grantho aur aranyak granthon ka saar samajhe jaate hain. upanishd vaidik saahitya ka antim bhaag hai, iseeliye isko vedaant kehte hain. karmakaand aur upaasana ka mukhyat: varnan mantra aur braahmanon mein hai, gyaan ka vivechan upanishdon mein. 'vedaant' ka shaabdik arth hai - 'vedon ka ant' (athva saar).

vedaant ki teen shaakhaaeain jo sabse jyaada jaani jaati hain ve hain: advait vedaant, vishisht advait aur dvait. aadi shankaraachaarya, raamaanuj aur shri madhvaachaarya jinko kramash: in teeno shaakhaaon ka pravartak maana jaata hai, inke alaava bhi jnyaaanayog ki anya shaakhaaeain hain. ye shaakhaaeain apne pravartakon ke naam se jaani jaati hain jinmein bhaaskar, vallabh, chaitanya, nimbaarak, vaachaspati mishr, sureshvar aur vigyaan bhikshu. aadhunik kaal mein jo pramukh vedaanti huye hain unamein raamakrushn paramahans, svaami vivekaanand, Arvind ghosh, svaami shivaanand aur raman maharshi ullekhaneeya hain. ye aadhunik vichaarak advait vedaant shaakha ka pratinidhitv karte hain. doosare vedaanto ke pravartakon ne bhi apne vichaaron ko Bhaarat mein bhalibhaaainti prachaarit kiya hai parantu Bhaarat ke baahar unhein bahut kam jaana jaata hai.

'vedaant' ka shaabdik arth hai 'vedon ka ant'. aarambh mein upanishdon ke liye 'vedaant' shabd ka prayog hua kintu baad mein upanishdon ke siddhaanton ko aadhaar maankar jin vichaaron ka vikaas hua, unke liye bhi 'vedaant' shabd ka prayog hone laga. upanishdon ke liye 'vedaant' shabd ke prayog ke praay: teen kaaran diye jaate hain :-

(1) upanishd 'ved' ke ant mein aate hain. 'ved' ke andar prathamat: vaidik sanhitaaeain- rik, yaju:, saam tatha atharv aati hain aur inke uparaant braahman, aaranyak tatha upanishd aate hain. is saahitya ke ant mein hone ke kaaran upanishd vedaant kahe jaate hain.

(2) vaidik adhyayan ki drushti se bhi upanishdon ke adhyayan ki baari ant mein aati thi. sabse pehle sanhitaaon ka adhyayan hota tha. taduparaant gruhasthaashram mein pravesh karne par yajnyaaadi gruhasthochit karm karne ke liye braahman-granthon ki aavashyakta padti thi. vaanaprasth ya sannyaas aashram mein pravesh karne par aaranyakon ki aavashyakta hoti thi, van mein rahate hue log jeevan tatha jagat ki paheli ko sulajhaane ka prayatn karte the. yahi upanishd ke adhyayan tatha manan ki avastha thi.

(3) upanishdon mein vedon ka 'ant' arthaat vedon ke vichaaron ka paripakva roop hai. yeh maana jaata tha ki ved-vedaang aadi sabhi shaastron ka adhyayan kar lene par bhi bina upanishdon ki shiksha praapt kiye hue manushya ka gyaan poorn naheen hota tha.

aachaarya udayaveer shaastri ke anusaar 'vedaant' pad ka taatparya hai-

vedaadi mein vidhipoorvak adhyayan, manan tatha upaasana aadi ke ant mein jo tattv jaana jaaye us tattv ka vishesh roop se yahaaain niroopan kiya gaya ho, us shaastr ko 'vedaant' kaha jaata hai.

oopar kaha ja chuka hai 'vedaant' shabd moolat: upanishdon ke liye prayukt hota tha. alag-alag sanhitaaon tatha unki shaakhaaon se sambaddh anek upanishd hamein praapt hain. jinmein pramukh tatha praacheen hain - ish, ken, kath, mundak, maandookya, taittireeya, aitareya, chhaandogya tatha bruhadaaranyak. in upanishdon ke daarshanik siddhaanton mein kaafi kuchh samaanata hai kintu anek sthaanon par virodh bhi prateet hota hai. kaalaantar mein yeh aavashyakta anubhav ki gayi ki virodhi prateet hone vaale vichaaron mein samanvaya sthaapit kar sarvasammat upadeshon ka sankalan kiya jaaye. isi aavashyakta ki poorti ke liye baadaraayan vyaas ne brahmasootr ki rachana ki jise vedaant sootr, shaareerakasootr, shaareerakameemaansa ya uttarameemaansa bhi kaha jaata hai. ismein upanishdon ke siddhaanton ko atyant sankshep mein, sootr roop mein sankalit kiya gaya hai.

atyadhik sankshep hone ke kaaran sootron mein apne aap mein aspashtata hai aur unhein bina bhaashya ya teeka ke samajhna sambhav naheen hai. iseeliye anek bhaashyakaaron ne apne-apne bhaashyon dvaara inke abhipraaya ko spasht karne ka prayatn kiya kintu is spashteekaran mein unka apna-apna drushtikon tha aur iseeliye unamein paryaapt matabhed hai. pratyek ne yeh siddh karne ki cheshta ki ki usaka bhaashya hi brahmasootron ke vaastavik arth ka spashteekaran karta hai. falat: sabhi bhaashyakaar ek-ek vedaant sampradaaya ke pravartak ban gaye. inmein pramukh hai shankar ka advaitavaad, raamaanuj ka vishishtaadvaitavaad, madhv ka dvaitavaad, nimbaark ka dvaitaadvaitavaad tatha vallabh ka shuddhaadvaitavaad. in bhaashyon ke anantar in bhaashyon par teekaaeain tatha teekaaon par teekaaon ka kram chala. apne-apne sampradaaya ke mat ko pusht karne ke liye anek svatantr granthon ki bhi rachana hui, jinse vedaant ka saahitya atyant vishaal ho gaya.

aitihaasik rup se kisi guru ke liye aachaarya banane / samajhe jaane ke liye vedaant ki pustakon par teekaaeain ya bhaashya likhne padte hain. in pustakon mein teen mahatvapoorn pustak shaamil hain upanishd, bhagavad geeta aur brahmasootr, jinhein prasthaanatrayi kehte hain. tadanusaar aadi shankaraachaarya, raamaanuj aur madhvaachaarya teenon ne in teen mahatvapoorn pustakon par vishisht rachanaayein di hain. teenon granthon mein pragat vichaaron ka kai tarah se vyaakhyaan kiya ja sakta hai. isi kaaran se brahm, jeev tatha jagat‌ ke sambandh mein anek mat upasthit kiye gaye aur is tarah vedaant ke anek roopo ka nirmaan hua tha |

gaudapaad (300 E.) tatha unke anuvarti aadi shankaraachaarya (700 E.) brahm ko pradhaan maankar jeev aur jagat‌ ko usase abhinn maanate hain. unke anusaar tatv ko utpatti aur vinaash se rahit hona chaahiye. naashavaan‌ jagat tatvashoonya hai, jeev bhi jaisa dikhaai deta hai vaisa tatvat: naheen hai. jaagrat aur svapnaavasthaaon mein jeev jagat‌ mein rahata hai parantu sushupti mein jeev prapanch jnyaaanashoonya chetanaavastha mein rahata hai. isse siddh hota hai ki jeev ka shuddh roop sushupti jaisa hona chaahiye. sushupti avastha anitya hai at: isse pare tureeyaavastha ko jeev ka shuddh roop maana jaata hai. is avastha mein nashvar jagat‌ se koi sambandh naheen hota aur jeev ko pun: nashvar jagat‌ mein pravesh bhi naheen karna padta. yeh tureeyaavastha abhyaas se praapt hoti hai. brahm-jeev-jagat‌ mein abhed ka gyaan utpann hone par jagat‌ jeev mein tatha jeev brahm mein leen ho jaata hai. teenon mein vaastavik abhed hone par bhi ajnyaaan ke kaaran jeev jagat‌ ko apne se pruthak‌ samajhta hai. parantu svapnasansaar ki tarah jaagrat sansaar bhi jeev ki kalpana hai. bhed itna hi hai ki svapn vyaktigat kalpana ka parinaam hai jabki jaagrat anubhav-samashti-gat mahaakalpana ka. svapnajagat‌ ka gyaan hone par donon mein mithyaatv siddh hai. parantu bauddhon ki tarah vedaant mein jeev ko jagat‌ ka ang hone ke kaaran mithya naheen maana jaata. mithyaatv ka anubhav karanevaala jeev param satya hai, use mithya maanane par sabhi gyaan ko mithya maanana hoga. parantu jis roop mein jeev sansaar mein vyavahaar karta hai usaka vah roop avashya mithya hai. jeev ki tureeyaavastha bhedajnyaaan shoonya shuddhaavastha hai. jnyaaata-jnyaeya-gyaan ka sambandh mithya sambandh hai. inse pare hokar jeev apni shuddh chetanaavastha ko praapt hota hai. is avastha mein bhed ka lesh bhi naheen hai kyonki bhed dvait mein hota hai. isi advait avastha ko brahm kehte hain. tatv aseem hota hai, yadi doosra tatv bhi ho to pehle tatv ki seema ho jaaegi aur seemit ho jaane se vah tatv buddhigmya hoga jismein jnyaaata-jnyaeya-gyaan ka bhed pratibhaasit hone lagega. anubhav saakshi hai ki sabhi jnyaeya vastueain nashvar hain. at: yadi ham tatv ko anashvar maanate hain to hamein use advaya, ajnyaeya, shuddh chaitanya maanana hi hoga. aise tatv ko maankar jagat‌ ki anubhooyamaan sthiti ka hamein vivrtavaad ke sahaar vyaakhyaan karna hoga. rassi mein pratibhaasit honevaale sarp ki tarah yeh jagat‌ na to sat‌ hai, na asat‌ hai. sat‌ hota to iska kabhi naash na hota, asat‌ hota to sukh, du:kh ka anubhav na hota. at: sat‌ asat‌ se vilkshan anivrchaneeya avastha hi vaastavik avastha ho sakti hai. upanishdon mein neti kehkar isi ajnyaaataavastha ka pratipaadan kiya gaya hai. ajnyaaan bhaav roop hai kyonki isse vastu ke astitv ki upalabdhi hoti hai, yeh abhaav roop hai, kyonki iska vaastavik roop kuchh bhi naheen hai. isi ajnyaaan ko jagat‌ ka kaaran maana jaata hai. ajnyaaan ka brahm ke saath kya sambandh hai, iska sahi uttar kathin hai parantu brahm apne shuddh nirgun roop mein ajnyaaan virhit hai, kisi tarah vah bhaavaabhaav vilkshan ajnyaaan se aavrutt hokar sagun ishvar kahalaane lagta hai aur is tarah srushtikram chaaloo ho jaata hai. ishvar ko apne shuddh roop ka gyaan hota hai parantu jeev ko apne brahmaroop ka gyaan praapt karne ke liye saadhana ke dvaara brahmeebhoot hona padta hai. guru ke mukh se 'tatvamasi' ka upadesh sunakar jeev 'ahan brahmaasmi' ka anubhav karta hai. us avastha mein sampoorn jagat‌ ko aatmamaya tatha apne mein sampoorn jagat‌ ko dekhta hai kyonki us samay uske (brahm) ke atirikt koi tatv naheen hota. isi avastha ko tureeyaavastha ya moksh kehte hain.

raamaanujaachaarya ne (11veen shataabdi) shankar mat ke vipreet yeh kaha ki ishvar (brahm) svatantr tatv hai parantu jeev bhi satya hai, mithya naheen. ye jeev ishvar ke saath sambaddh hain. unka yeh sambandh bhi ajnyaaan ke kaaran naheen hai, vah vaastavik hai. moksh hone par bhi jeev ki svatantr satta rahati hai. bhautik jagat‌ aur jeev alag alag roop se satya hain parantu ishvar ki satyata inki satyata se vilkshan hai. brahm poorn hai, jagat‌ jad hai, jeev ajnyaaan aur du:kh se ghira hai. ye teenon milkar ekaakaar ho jaate hain kyonki jagat‌ aur jeev brahm ke shareer hain aur brahm inki aatma tatha niyanta hai. brahm se pruthak‌ inka astitv naheen hai, ye brahm ki seva karne ke liye hi hain. is darshan mein advait ki jagah bahutv ki kalpana hai parantu brahm anek mein ekta sthaapit karanevaala ek tatv hai. bahutv se vishisht advaya brahm ka pratipaadan karne ke kaaran ise vishishtaadvait kaha jaata hai.

vishishtaadvait mat mein bhedarahit gyaan asambhav maana gaya hai. iseeliye shankar ka shuddh advaya brahm is mat mein graahya naheen hai. brahm savishesh hai aur usaki visheshata ismein hai ki usamein sabhi sat‌ gun vidyaamaan hain. at: brahm vaastav mein shareeri ishvar hai. sabhi vaiyaktik aatmaaeain satya hain aur inheen se brahm ka shareer nirmit hai. ye brahm mein, moksh haane par, leen naheen hoteen; inka astitv akshunn bana rahata hai. is tarah brahm anekata mein ekta sthaapit karanevaala sootr hai. yahi brahm pralaya kaal mein sookshmabhoot aur aatmaaon ke saath kaaran roop mein sthit rahata hai parantu srushtikaal mein sookshm sthool roop dhaaran kar leta hai. yahi kaarya brahm kaha jaata hai. anant gyaan aur aanand se yukt brahm ko Narayan kehte hain jo lakshmi (shakti) ke saath baikunth mein nivaas karte hain. bhakti ke dvaara is Narayan ke sameep pahuaincha ja sakta hai. sarvottam bhakti Narayan ke prasaad se praapt hoti hai aur yeh bhagavadjnyaaanamaya hai. bhakti maarg mein jaati-varn-gat bhed ka sthaan naheen hai. sabke liye bhagavatpraapti ka yeh raajamaarg hai.

madhv (1197 E.) ne dvait vedaant ka prachaar kiya jismein paaainch bhedon ko aadhaar maana jaata hai- jeev ishvar, jeev jeev, jeev jagat‌, ishvar jagat‌, jagat‌ jagat‌ . inmein bhed svat: siddh hai. bhed ke bina vastu ki sthiti asambhav hai. jagat‌ aur jeev ishvar se pruthak‌ hain kintu ishvar dvaara niyantrit hain. sagun ishvar jagat‌ ka srashta, paalak aur sanhaarak hai. bhakti se prasann honevaale ishvar ke ishaare par hi srushti ka khel chalta hai. yadyapi jeev svabhaavat: jnyaaanamaya aur aanandamaya hai parantu shareer, man aadi ke sansarg se ise du:kh bhogana padta hai. yeh sansarg karmon ke parinaamasvaroop hota hai. jeev ishvaraniyantrit hone par bhi karta aur falabhokta hai. ishvar mein nitya prem hi bhakti hai jisse jeev mukt hokar, ishvar ke sameep sthit hokar, aanandabhog karta hai. bhautik jagat‌ ishvar ke adheen hai aur ishvar ki ichha se hi srushti aur pralaya mein yeh kramash: sthool aur sookshm avastha mein sthit hota hai. raamaanuj ki tarah madhv jeev aur jagat‌ ko brahm ka shareer naheen maanate. ye svat:sthit tatv hain. unamein paraspar bhed vaastavik hai. ishvar keval inka niyantran karta hai. is darshan mein brahm jagat‌ ka nimitt kaaran hai, prakruti (bhautik tatv) upaadaan kaaran hai.

ninbaark (11 veen shataabdi) ka darshan raamaanuj se atyadhik prabhaavit hai. jeev gyaan svaroop tatha gyaan ka aadhaar hai. jeev aur gyaan mein dharmi-dharm-bhaav-sanbadh athva bhedaabhed sambandh maana gaya hai. yahi jnyaaata, karta aur bhokta hai. ishvar jeev ka niyanta, bharta aur saakshi hai. bhakti se gyaan ka udaya hone par sansaar ke du:kh se mukt jeev ishvar ka saameepya praapt karta hai. apraakrut bhoot se ishvar ka shareer tatha praakrut bhoot se jagat‌ ka nirmaan hua hai. kaal teesara bhoot maana gaya hai. ishvar ko Krishna raadha ke roop mein maana gaya hai. jeev aur bhoot isi ke ang hain. yahi upaadaan aur nimit kaaran hai. jeev-jagat‌ tatha ishvar mein bhed bhi hai abhed bhi hai. yadi jeev-jagat‌ tatha ishvar ek hote to ishvar ko bhi jeev ki tarah kasht bhogana padta. yadi bhinn hote to ishvar sarvavyaapi sarvaantaraatma kaise kahalaata?

vallabh (1479 E.) ke is mat mein brahm svatantr tatv hai. sachchidaanand shreekrushn hi brahm hain aur jeev tatha jagat‌ unke ansh hain. vahi anoraneeyaan‌ tatha mahato maheeyaan‌ hai. vah ek bhi hai, naana bhi hai. vahi apni ichha se apne aap ko jeev aur jagat‌ ke naana roopon mein prakat karta hai. maaya usaki shakti hai jisi sahaayata se vah ek se anek hota hai. parantu anek mithya naheen hai. shreekrushn se jeev-jagat‌ ki svabhaavat: utpatti hoti hai. is utpatti se shreekrushn mein koi vikaar naheen utpann hota. jeev-jagat‌ tatha ishvar ka sambandh chingaari aag ka sabandh hai. ishvar ke prati sneh bhakti hai. saansaarik vastuon se vairaagya lekar ishvar mein raag lagaana jeev ka kartavya hai. ishvar ke anugrah se hi yeh bhakti praapya hai, bhakt hona jeev ke apne vash mein naheen hai. ishvar jab prasann ho jaate hain to jeev ko (ansh) apne bheetar le lete hain ya apne paas nityasukh ka upabhog karne ke liye rakh lete hain. is bhaktimaarg ko pushtimaarg bhi kehte hain.

mahaaprabhu chaitanya (1485-1533 E.) ke is sanpradaaya mein anant gunanidhaan, sachchidaanand shreekrushn parabrahm maane gaye hain. brahm bhedaateet hain. parantu apni shakti se vah jeev aur jagat‌ ke roop mein aavirbhoot hota hai. ye brahm se bhinn aur abhinn hain. apne aapamein vah nimitt kaaran hai parantu shakti se sampark hone ke kaaran vah upaadaan kaaran bhi hai. usaki tatasthashakti se jeevon ka tatha maayaashakti se jagat‌ ka nirmaan hota hai. jeev anant aur anu roop hain. yeh soorya ki kirnon ki tarah ishvar par nirbhar hain. sansaar usi ka prakaash hai at: mithya naheen hai. moksh mein jeev ka ajnyaaan nasht hota hai par sansaar bana rahata hai. saari abhilaashaaon ko chhodkar Krishna ka anusevan hi bhakti hai. vedashaastraanumodit maarg se ishvarabhakti ke anantar jab jeev ishvar ke rag mein raing jaata hai tab vaastavik bhakti hoti hai jise ruchi ya raagaanuga bhakti kehte hain. raadha ki bhakti sarvotkrusht hai. vrundaavan dhaam mein sarvada Krishna ka aanandapoorn prem praapt karna hi moksh hai.

• upanishd; bhagavadgeeta; gaudapaadakaarika; brahmasootr;
• upanishdgeeta aur brahmasootr par saampradaayik bhaashya;
• raadhaakrushnan‌ : Indian filaasafi, bhaag 1-2;
• daasagupt : histari ov Indian filaasafi, bhaag 1-3

• vedaantasootr - vaadaraayanakrut sootr granth jise brahmasootr bhi kehte hain.
• vedaang - shiksha, kalp, vyaakaran aadi ved ke chh: ang