Mīmāṃsāślokavārttika · Chapter 5

ity upādhyāyasucaritamiśrakṛtau kāśikāṭīkāyāṃ
pratyakṣasūtraṃ samāptam
śubhaṃ bhūyāt
Part II
05autpattikasūtra
{2,1} atra bhāṣyakāreṇa pratyakṣādyanimittatve pratipādite saduplambhakapramāṇapratyastama(?ya/yād
abhā)vaprameyatāṃ dharmasyāśaṅkya tannirākaraṇaparatayautpattikasūtram avatāritam abhāvo 'pi nāsti yataḥ autpattikas tu śabdasyārthena sambandhas tasya jñānam upadeśo 'vyatirekaś cārthe 'nupalabdhe tatpramāṇaṃ bādarāyaṇasyānapekṣatvāt iti. tac ca codanaivety avadhāraṇaṃ cākṣipati -- pratyakṣādāv iti. ayam arthaḥ -- bhāvagocaranikhilapramāṇābhāve hy abhāvaḥ pramāṇam. na ceha tathā, lokaprasiddher evābhāvāt. na ca sā na pramāṇaṃ, brāhmaṇādivarṇavivekasya tadadhīnatvāt. itarathā tadabhāvāt. na khalu sunipuṇam api vilokayamānā vayaṃ kṣatriyādivilakṣaṇaṃ brāhmaṇaśabdavācyaṃ piṇḍānugatam aparaṃ rūpam aparokṣam īkṣāmahe. tadavaśyaṃ varṇavivekāya lokaprasiddhiḥ svatantrā pramāṇam āstheyā. api ca sakalaśabdārthāvadhāraṇam eva tadāyattaṃ, tām antareṇa pramāṇāntarāsambhavāt. ato niṣiddhe 'pi pratyakṣādau nābhāvaśa(ṅkā). na ca codanaivety avadhāraṇopapattir iti

{2,2} prasiddhim eva darśayati -- dhārmike ti hy antena. anugrahakāriṇi hi laukikā dhārmikaśabdaṃ prayuñjānā dṛśyante. pīḍākāriṇi cādhā(rmikaśabdam). yaś ca dharmam ācarati sa dhārmikaḥ. tad yady anugraho dharmaḥ tad evam upapadyate nānyatheti. etad eva bhagavato vyāsasyāpy abhimatam iti darśayati -- tathe ti prayojanam antena. nir(viṣaya)prayogāsambhavāt tadviṣayam idamā pratinirdiśati. tad ayam arthaḥ -- viśiṣṭaviṣaye puṇyapāpapadadvaye ācaṇḍālaṃ manuṣyāṇāṃ vidyamāne tenaiva dharmādharmapramitisiddher anarthakaṃ śāstram iti. nanv evaṃ puṇyapāpapramāṇakau dharmādharmāv uktau, na lokapramāṇa(kau). naivam. tatprayogasyaiva lokāyattatvāt. tasmād ayam anupālambha iti

evam ākṣipya samādadhāti -- nirmūle t īty antena. ayam arthaḥ -- prasiddhir hi prajñānam. tac ca (jñā)nadraḍhimā. na ca nirmūlaṃ jñānam ātmānaṃ labhate prāg eva jñānadraḍhimā. tad evaṃ nirmūlāyāḥ prasiddher abhāvāt kutaḥ sā pravṛtteti pramāṇair anviṣyata iti. nanu ca kāryadraḍhimnā mūlaṃ kalpayiṣyate, smṛtidraḍhimneva śrutir ata āha -- pratyakṣādī ti. satyam. samūlā prasiddhiḥ pratyakṣādimūlatayā pratyakṣasūtre nivāritā codanā (mūlaṃ) bhaviṣyaty eveti

nanu sannikṛṣṭārthagocaram eva sarvaṃ pramāṇam. ataḥ prasiddheḥ pramāṇāntarāgocarārthatvaṃ guṇaḥ na doṣāya, ata āha -- na ce ti. na ca pratyakṣādīni parityajya loko nāma pramāṇagaṇe pramāṇam upasaṃkhyāyate. varṇavivekasambandhāvadhāraṇayos tu pratyakṣādipramāṇatvaṃ vanasambandhaparihārayor abhidhāsyāma iti.{2,3}api ca bhaved api prasiddhiḥ pramāṇaṃ, yadi vyavasthitaiva prasiddhiḥ syāt. sā tv avyavasthitā. tathā hi -- saṃsāramocakā nāma nāstikā bāhyahiṃsām eva dharmam āhuḥ. anye tu tapaḥ (?pra/prā)jāpatyādi pīḍātmakatvāt parapīḍāvat adharma.......stu vidhiniṣedhapramāṇakau tadviparītau dharmādharmau saṅgirante(?.) tad evaṃ mlecchāryāṇāṃ parasparavigānān na lokaprasiddhatvaṃ dharmādharmayor upapadyata ity āha -- saṃsāre ti sārdhena

nanv anumānābhāsasaṅkareṇa pramāṇam apramāṇībhavati. na hi pratyakṣābhāsasaṅkarāt pratyakṣam apramāṇaṃ bhavati. atha tatra kāraṇadoṣasadasadbhāvanibandhanaḥ pramāṇatadābhāsavivekaḥ, so 'trāpy aviśiṣṭaḥ. atrāpi smṛtikārair vivekopāyo darśita eva. ācāraś caiva sādhūnām ityādinā. sādhavaś cāryāḥ. svābhāvikakṛṣṇamṛgacaraṇopalakṣitāryāvartanivāsinaś cāryaśabdavācyāḥ. atas tadācāro dharmo 'nyo 'dharma iti viveko bhaviṣyati, ata āha -- na ce ti. śāstrasadasadbhāvanibandhano hy āryamlecchavibhāgaḥ tada(nāśrayeṇa) tv āryamlecchavibhāgo durbhaṇaḥ. ata eva śāstrasthā vā tannimittatvāt (1.3.9) iti vakṣyatīti. astu tarhi śāstramūlārthaprasiddhiḥ pramāṇam ata āha tanmūle ti. na svatantrāyāḥ prasiddher eva prāmāṇyaṃ sidhyatīty abhiprāyaḥ

ataḥ sakalabhāvapramāṇanirākaraṇāt śaṅkitābhāvanirākaraṇena codanaiva dharmādharmayoḥ pramāṇam ity upapannam ity āha -- tasmād iti. paśyatām iti. ṣaṣṭhī cānādare (2.3.38) ityanādare ṣaṣṭhīti

{2,4} atra bhāṣyakāreṇa aupattikas tu śabdasyārthena sambandhas tasyāgnihotrādilakṣaṇasya dharmasya nimittam ity uktvā (katham) iti praśnānantaram upadeśo hi bhavatīti sautram upadeśapadaṃ vyākhyātaṃ, tatra na jñāyate kenāsya sambandha iti yogyapadānvayaṃ darśayati -- upadeśa iti. tasya dharmasyopadeśo jñānaṃ pramāṇam iti. nanūpadeśo granthasandarbhātmā, jñānaṃ cārthāvagrahaḥ. katham anayoḥ sāmānādhikaraṇyam ata āha -- jñāyata iti. bhāvasādhano hi jñānaśabdo nopadeśaśabdena sāmānādhikaraṇyaṃ labhate. ayaṃ tu jñāyate 'neneti karaṇasādhana iti yuktaṃ sāmānādhikaraṇyam iti

kathaṃ punar upadeśo dharme pramāṇam ata āha -- autpattike ti. bādhakāraṇadoṣādhīnaṃ hy aprāmāṇyam. tatra sambandhautpattikatvapratipādanena taddvārā puruṣānupraveśābhāvāt, puruṣāśrayatvāc ca śabde doṣāṇāṃ kāraṇadoṣanivāraṇaṃ tāvat kṛtam. tannirākaraṇena sahāprāmāṇyam anapoditam ity avyatirekapadaprayojanam āha -- abādha iti. avyatirekapadenābādhaḥ pratipādyate na hi deśakālayor ubhayor api codanājanitaṃ jñānaṃ viparyetīti. tad evaṃ bādhakāraṇadoṣanirākaraṇe kṛte 'napoditam autsargikaṃ prāmāṇyam iti tat pramāṇam ity anenoktam iti darśayati -- svata iti

atra cārthe 'nupalabdha ity ucyate. tad ayuktam. upalabdhārthaviṣayam api pramāṇaṃ bhavaty eva. anubhūtir hi pramāṇaṃ pratyutpannendriyaliṅgādijanitā ca saṃvidanubhūtiḥ. ata evonmīli(tākṣa)syaikabhāvagocarāṇāṃ dhārāvāhikasaṃvidāṃ prāmāṇyam upapannaṃ bhavati. anyathā tan na syāt. na hi tatrānavagataṃ kiñcid anubhūyate. deśakālāntarasambandho 'nubhūyata iti ced, na. ekadeśasthe 'pi bhāvāt.{2,5}kālas tu parokṣaḥ. na ca parokṣāparokṣasambandho 'parokṣo bhavati, tarumarutsaṃyogavat. ato ('vagatārtham) anadhikārtham api grahaṇaṃ iti vācyam. na caivaṃ smṛtitvāpātaḥ. smṛtir hi pūrvānubhavaprabhāvitabhāvanāvaśalabdhasiddhir nādhikam apekṣate (?grahaṇa + tva) nendriyasāpekṣam ity uktam. ata eva gṛhītam api punargṛhyamāṇaṃ dṛśyata iti laukikā vyapadiśanti, na tu smaryata iti. ato na vidmaḥ kimarthe 'nupalabdha ity anena nirasyata iti (ata āha -) sarvasye ti. ayam arthaḥ -- anupalabdhārthaviṣayam eva sarvaṃ pramāṇam. anyathā smṛtitvāpātāt. na hi grahaṇasmaraṇayor gṛhītāgṛhītagocarayor gṛhītāgṛhītagocaragato viśeṣa upalabhyate. yat tu kāraṇabhedād bheda ity uktam satyam. svarūpabhedaupayikaḥ kāraṇabhedaḥ. svarūpaṃ tu gṛhītāgṛhītaviṣayatvād eva bhinnam. anubhūtir grahaṇam iti ced, yady api so 'nubhūtiḥ anumānādiṣu smṛtitvaprasaṅgaḥ. ato 'avaśyaṃ gṛhītāgṛhītāgocaratvam eva grahaṇasmaraṇayor bhedaḥ. kim idānīṃ dhārāvāhikasaṃvido na pramāṇam. na hi kā .......ktam. atrocyate. tatrāpy uttarottarakālākalitabhāvapratyākalanād upapannam evādhikagantṛtayā prāmāṇyam. na ca vaiśeṣikādivat parokṣaṃ kālam ācakṣmahe. pratyakṣam eva hi .....vartamānakālasambandhān bhāvānupalabhāmahe. katham arūpaṃ pratyakṣam iti cet. ākāśavad bhaviṣyati. na hi rūpi pratyakṣam iti naḥ pratyakṣalakṣaṇam api tarhi saṃvid eva parokṣāparokṣanirbhāsodīyamānedaṃ pratyakṣam idam apratyakṣam iti vibhajate. tad evaṃ visphāritākṣasya vyaktānupalakṣitottarottarasūkṣmakṣaṇabhedabhinnaikabhāvavi....kāparokṣanirbhāsāvabhāsodayāt upapannā pratyakṣatā pramāṇatā ca. ataḥ pramāṇāntarānupalabdhasvagocarapratyākalanād upapannam upadeśaprāmāṇyam iti sūktam
arthe 'nupalabdha iti. atra bhāṣyam upadeśa iti viśiṣṭasya śabdasyoccāraṇam iti. tatra codanā vidhipadaparyāyaḥ śabdaviśeṣo bhāṣyakārasyābhimataḥ ity āha -- codane ti. etad uktaṃ bhavati -- vidhāyakaśabda upadeśa iti

atra codayati -- vākyāntara iti dvayena. ayam arthaḥ -- yad idaṃ śabdaviśeṣasya vidher dharme pramāṇatvam āśritam, anena vākyāntaram api hi{2,6}vartamānopadeśakaṃ dharmapramitau pramāṇam eva. śreyas sādhanaṃ hi dharmaḥ. sa ca śreyasaḥ svargādeḥ sādhanena yāgādinā sādhyasādhanasambandhaḥ sarvākhyāteṣu sambhavati. svargakāmo yajetety ato 'pi hi yāgena svargaḥ sidhyatīti gamyata eva. yathā loke odanaṃ pacatīti pākaudanayoḥ sādhyasādhanasambandhabuddhiḥ. syād etat -- ākhyātam antareṇa sādhyasādhanasambandho na siddhyet, tadartho vidhir iti. tan na. anākhyātavākyaprayogāsambhavāt. prayojanāya hi vākyam uccāryate. nirākāṅkṣaṃ ca vacaḥ prayojanakṣamam ākāṅkṣānivartanaṃ cākhyātādṛte na sambhavati. itarathā vidher apy asambhavāt. stutyāpi hy ākhyātam eva khādirādivākyeṣu vidhāyakaṃ parikalpyate. athocyeta -- anuṣṭhito yāgādir dharmaḥ, na cānuṣṭhānaṃ (prava)rtakādṛte sambhavati. na ca vidhim antareṇānyaḥ pravartayatīti. tan na. icchānibandhanatvāt pravṛtteḥ. aniṣṭeṣu vidhiśatenāpy apravṛtteḥ. ato 'nenedaṃ sidhyatīti saṃvidi vopāyārthī sa tatra pravartata iti. na cādharmavarjanārtho vidhiḥ. pratiṣedhād eva nañas tatsiddheḥ. rāgādiprāptakartavyatānuvādena nañ eva niṣedhādhikāre nivartakaḥ. eṣā hi tatra vacanavyaktiḥ yaddhanyāt tan neti. ato 'narthako vidhiprāmāṇyapratipādanaprayāsaḥ. apauruṣeyaḥ śabdaḥ dharme pramāṇam ity etāvad eva vacanīyam iti

pariharati -- vidhāv iti. ayam abhiprāyaḥ -- satyam icchātaḥ pravṛttiḥ. icchaiva tu prekṣāvatāṃ puruṣārthasādhanaviṣayā. na ca vidhinā vinā puruṣārthasādhanatvaṃ yāgādīnāṃ śakyate 'vagantum. ata evaudumbarādīnāṃ saty api phalapadasambandhe vidhivirahāt phalārthatvaṃ nety audumbarādhikaraṇe vakṣyate. nanu laukikapākaudanādivat sādhyasādhanasambandhasiddhir uktā.{2,7}satyam uktā. ayuktā sā. loke pramāṇāntarāvagateḥ sidhyaty api. na tu vede. pramāṇāntarābhāvāt. nanu svargakāmapadasamabhivyāhāraḥ pramāṇaṃ, na. tasya śrutyā bādhāt. iha hi yajata iti sādhyākāṅkṣiṇī bhāvanāvagatā satī samānapadopādānaśrutyupanītayo ...........rdhātvarthasambandhanirākāṅkṣā satī na vyavahitakartṛviśeṣaṇatvopayuktasvargādibhāvyasambandham anubhavati. sannikṛṣṭālābhe hi viprakrṣṭo 'pi vaidiko bhavati na sannikṛṣṭa, ..........cyate. labhyate ceha dhātvarthaḥ sannikṛṣṭa iti na viprakṛṣṭaphalapadasambandho yukta iti

kṛtividhau tarhi kathaṃ puruṣārthasādhyasiddhir ata āha -- vidhāv iti. ayam abhiprāyaḥ -- vidhir hi cetanapravartanātmakārthe phale vyāpāre śakyate puruṣaṃ pravartayitum. ataḥ samānapratyayopāttavidhyavaruddhā bhāvanā vidheḥ pravartanāśaktir mā vyāghānīti sannihitam apy apuruṣārthatvādaya............rvam atikramya vyavahitenāpi puruṣārthena svargādinā sādhyena sambadhyate. dhātvarthas tu sādhyatvāt pracyāvito bhāvanāyām eva sādhanākāṅkṣiṇyāṃ sādhanatayā niva........tamāvākyārtho bhavati yāgena svargaṃ kuryād iti. ataḥ puruṣārthasādhanasya yāgāder dharmatvasiddhir iti yuktam upadeśaprāmāṇyapratipādanam iti.
idaṃ tv iha vaktavyam -- kā(rya)vidhau puruṣārthaḥ sādhyo labhyate. vidhir hi śabdabhedo vā liṅādiḥ, tadvyāpārātiśayo vā, ko 'pi tadarthabhedo vā. sarvathā ca na yujyate. śabde hi pravartayitari puruṣārthasambandhe pramāṇam asti. āpte hi buddhipūrvakāriṇi pravartake hitakāryayaṃ māmaphale na pravartayatīti buddhvā bhavati pravṛttiviṣayavyāpāraphalavattā(dhya)vasāyaḥ. śabdas tv acetano nāsmin pravartayaty api puruṣārthaphalapratilambhaḥ. na hi prabalapavanābhihato 'vaṭe nipatat phalaṃ pratilabhate. api ca pramāṇaṃ śabdaḥ. pramāṇānāṃ prameyopadarśanād anyatra vyāpāraḥ. pratyakṣaṃ hi rūpādīn upadarśayati na tu pravartayati. tredhā hi prāmāṇikāḥ pramāṇaphalaṃ vibhajante. hānam upādānam upekṣā ceti. tad idaṃ pramāṇānāṃ pravartakatve nopapadyate. tadā hy upādānam evaikaṃ pramāṇaphalam āpadyeta. kaṇṭakapratyakṣeṇa hi kaṇṭakeṣu pravartyamāno jihāsann api tān{2,8}mṛdnīyāt. syād etat -- śabdapramāṇadharmo 'yaṃ na pramāṇāntarāṇām iti. na, pramāṇatvāviśeṣāt. evaṃ hi prayogo bhavati. śabdo na pravartakaḥ pramāṇatvāt pratyakṣādivat. astu vā pravartakaḥ. niyamena .......pravṛttiprasaṅgaḥ. na ca liṅādiśrāviṇo niyamena pravartamānā dṛśyante. prathamaśrutād apravṛtteḥ. aviditasamayatvād apravṛttir iti cet, kim idānīṃ sambandhasaṃvidapekṣayā yadi śabdaḥ pravṛtteḥ kārakaḥ. na hi kārakāṇi svarūpasaṃvidam apy apekṣante. (prāg eva samayasaṃvidaṃ?) mṛtsalilapracchannaṃ hi bījam aviditasvarūpasāmarthyam api svakāryam aṅkuram ārabhamāṇaṃ dṛṣṭam. evam eva śabdavyāpāro vidhir ity api nirasanīyam.
syān matam -- abhidheya eva liṅādīnāṃ vyāpāro vidhiḥ. ato na pūrvoktadoṣaprasaṅgaḥ iti. na, anirūpaṇāt. sa khalu preṣaṇādilakṣaṇo vā syād, anyo vā. na tāvad preṣaṇādilakṣaṇaḥ śabde sambhavati. acetanatvāt. na cānyas tatsamarthācaraṇalakṣaṇaḥ, tasya kārīṣādivadanirūpaṇāt. kārīṣasya hi vahneḥ śītāpanodano 'dhyayane dṛṣṭa(?mu/u)pakāraḥ. na śabde tathā sambhavati. pramāṇāntarābhāvāt. śabdasya cāgṛhītasambandhasyāpratyāyakatvāt. yadi brūyād vyāpārāntarakalpane syād ayaṃ doṣaḥ, kḷpta eva tu liṅādīnām abhidhābhidhānalakṣaṇo vyāpāraḥ śabdāntarāṇām iva svārthaprakāśanānyathānupapattipramāṇakaḥ pravṛttihetutvapratilabdhapravartanāparanāmā vidhir iti pratibrūyād enam. sa khalu vyāpārabhedo 'bhidheyo vā syād anabhidheyo vā syāt. anabhidheye aśabdā.......syabhāvanāsamabhivyāhārānupapattiḥ. kiñ ca sarvaśabdānām evānumānena svārthagocaro vyāpāra unnīyate. na ca tathāvagataḥ. pravṛttihetubhāva......pārāḥ pravartayantīti ced, viśeṣahetur vācyaḥ. yady arthaviśeṣagocaratā viśeṣahetuḥ, sa tarhy arthabhedo vidhiḥ, tadanvayavyatirekānuvidhānāt. pravṛ.......varthabhedaḥ. yadi bhāvanā na, tasyā vartamānāpadeśeṣv apy aviśeṣāt. anyaś cet nainam upalabhāmahe pramāṇābhāvāt. abhidhīyata eva liṅādibhir ātmīyam abhidhānam iti cet. ..........sarvaśabdebhyaḥ pravṛttiprasaṅgaḥ śakyate vārayitum. na ca kāryonneyam abhidhānam abhidhīyata iti sāmpratam. ananyalabhyaṃ hi śabdābhidheyam upāgaman dhīrāḥ. kiñ ca yadi vyāpārasvarūpābhidhānaṃ sa ................pravartakatvaprasaṅgaḥ. sopaśleṣo viśeṣa iti ced, na. svarūpābhidhānaprasakteḥ. na hy anabhidhāya viśeṣaṇaṃ viśeṣyābhidhānaṃ sambhavati. api{2,9}cābhidhābhidhānābhyupagamena pa......viśeṣahetor abhāvāt. astu tarhy arthabhedo vidhiḥ. kaḥ. kāryam. kiṃ punaḥ kāryam. kāryam eva hi kāryam. na hīdaṃ rūpāntareṇānubhūyate. nanu na kriyātireki kāryaṃ pramāṇāntarair avagamyate. satyam. ata eva śabdaprāmāṇyasiddhiḥ. anyathā pramāṇāntaragocaratvena sāpekṣatvād aprāmāṇyaṃ codanāyāḥ. api ca kālatrayaviparivṛttyarthagocarāṇi mānāntarāṇi. kāryaṃ ca parāmṛṣṭakālabhedaṃ
svapramāṇād avagamyata iti na pramāṇāntaragocaraḥ. kārakavyāpāro hi yāgādiḥ kālatrayāvacchedyo nādhikāraḥ. yady evam asatkāryaṃ kālatrayāparāmarśāt śaśaviṣāṇavad āpadyeta. na. kālenānekāntāt. kālo hi na tāvat kālāntaraparicchinnaḥ. na ca nāsti kālaḥ. kālāntarāvacchede tv anavasthāpātaḥ. alabdhakālāntarasambandho 'pi kālaḥ pramāṇasāmarthyād astīti cet. samānaṃ hi kārye 'pi. tad api svapramāṇebhyo liṅādiśabdebhyaḥ kālānavacchinnam avagamyamānaṃ katham asad bhaviṣyati. pramāṇasambandho hi sattā, na kālasambandhaḥ. kāryam eva tu manasi vartamānaṃ niyuṅkta iti niyoga ity ucyate.

nanu niyogo niyuktiḥ. sa ca niyoktṛvyāpāraḥ. na ca vede niyoktāsti apauruṣeyatvāt. śabdasya cāniyoktṛtvān na tadvyāpāro niyogaḥ. adūraviprakarṣeṇa tu niyogādipadaprayogaḥ. yāthātmyavedanāyāṃ tu liṅ eva paṭhitavyaḥ. sā hy asya pramāṇam. kim ātmakas tarhy ayam. uktaṃ kāryātmeti. na ca dravyādyanātmakatvād abhāvaḥ, tadvad eva kāryam api tadvibhaktam eva deśakālanarāvasthāntarāviparyayāt svasaṃvitsaṃvedyaṃ nāstīti śakyate 'vagantum. udīyate khalv api liṅādiśrāviṇāṃ kāryasaṃvit. na ceyam anālambanā, na ca svāṃśālambaneti vijñānavāde varṇitam. ato nirviṣayā saṃvidātmānam alabhamānā svaviṣayabhūtaṃ kāryam upakalpayati. na ca pratibhāmātram idam iti vācyam. aniyatanimittā hi pratipattiḥ pratibhā. na ceyam aniyatanimittā, śabdanimittatvāt tadanantaram utpatteḥ. katham ananyagocare kāryātmani vyutpattiḥ. tadabhāve vā śabdāt pratipattiḥ kalpyatām. liṅādīnāṃ sakaletaraśabdavilakṣaṇaḥ ko 'pi mahimā, yadaviditasama(?yā/yā a)pi svārthaṃ gamayanti. athavā sarvasyākumāramāsthaviraṃ ca kāryāvagatiḥ pravṛttihetur iti prasiddhiḥ.{2,10}tadanyam api liṅādiśabdaśravaṇānantaraṃ ceṣṭāviśiṣṭam upalabhyākalayati nūnam itaḥ sakāśād asya kāryasaṃvidāsīt katham aparathā pravartata iti. nanv evaṃ kriyām eva kāryatayā ajñāsīd iti parasyāpi tadgocarām eva kāryadhiyam unnayati. na. vartamānāpadeśeṣu saty api kriyājñāne pravṛttyadarśanāt, kriyātmanaḥ kāryasya vyabhicārāt pravṛttāvahetutvāt. etad eva phale 'pi darśayitavyam. ato nirmuktākhilaphalādivikalpam avyabhicaritapravṛttisambandhaṃ kāryamātraṃ liṅādibhyaḥ prayojyavṛddhenāvagatam iti vyutpadyamāno jānāti. na hi kāryāvagatir bhavati pravṛttiś ca neti sambhavati. ataḥ kāryam eva kāryavidhir ity ācāryāḥ pratipedire. nanu ca preṣaṇādayo liṅarthāḥ. na, svasantāne pravṛttihetutvena teṣām anupalabdheḥ. vede ca vyabhicārāt. (nanu tar)hīṣṭābhyupāyatā liṅādīnām artho bhaviṣyati. sarvo hi samīhitopāyam ākalayya tatra tatra pravartata iti param api ceṣṭamānam upalabhya jānāti nūnam iṣṭo .......mavyāpāraḥ śabdaśravaṇānantaraṃ cāyaṃ ceṣṭata iti śabdeneṣṭābhyupāyatā pratipāditā bhavati. sa eva vidhiḥ. pravartanārūpo hi saḥ. pravṛttihetuṃ dharmaṃ ca
pravadanti ...... . ataḥ preṣaṇādhyeṣaṇābhyanujñātiriktam apravṛttapravartanaṃ niyojyārthakarmagocaraṃ lokavedasādhāraṇaṃ codanopadeśaparyāyapadavācyaṃ liṅādīnām artho vidhir iti yuktam. hi ........tya jaimininoktam upadeśa iti. bhāṣyakāreṇa ca upadeśa iti viśiṣṭasya śabdasyoccāraṇam iti vivṛtam. puruṣārthopāyaṃ kilānavagatam avagamayan śabdāntare dūram utkrṣṭo liṅādiśabdo 'viśiṣṭa ity uktam. ato lokavedatantrāntarānugato 'yam eva siddhānta iti kaiś cid unnītam.
tad idam anupapannam. tathā hi -- saṃvid eva tāvat paripanthinī. na hi liṅādiśravaṇasamanantaram iṣṭābhyupāyo 'yaṃ vyāpāra iti bhavati matiḥ. api tarhi, pravartanāvagatiḥ. nanu ceṣṭābhyupāyataiva pravartanā pravṛttihetutvāt. tan na. evaṃ sati yasya parṇamayī juhūr bhavati ity atrāpi vidhitvaprasaṅgaḥ. tarati mṛtyum ity atrāpi. bhavati hi tatrāpi parṇamayatā apāpaślokaśravaṇasya aśvamedho vā brahmahatyātaraṇasya sādhanam iti pratipattiḥ. yadi matam -- asyedaṃ bhavatīty anvayamātram atrāvagamyate na vyatirekaḥ, na ca tam antareṇa sādhyasādhanasambandho{2,11}'vagamyate iti. kathaṃ tarhi svargakāmo yajetety atrāpi svargayāgayoḥ sādhyasādhanasaṃvit. na hi tatrāpi sati yoge svargo bhavati asati neti matiḥ. yāgeneti hi tṛtīyā sādhanabhāvam avagamayatīti ced, na. tṛtīyāśravaṇāt. vidher ayaṃ mahimā yadatṛtīyānto 'pi yajiḥ karaṇatayā nirdiśyate. sa ced anyo nābhyupagamyate kathaṃ svabhāvasādhyo yajiḥ karaṇatayā nirdiśyate. api ca yatra spaṣṭam iṣṭābhyupāyatvam avagamyate yāgasya yatheṣṭābhyupāyo 'yaṃ yāgaḥ yāgena svargaḥ sidhyatīti vā, tatrāpi vidhitvaprasaṅgaḥ. kiñ ca taddveṣīti tatkāri cāyam evaṃ bruvāṇo dṛśyate. tathā hi pratibhā vidhir iti nirasyataitad uktaṃ -
na nirālambanaṃ jñānaṃ kriyā sādhanayoginī |
samānyasmin
iti. tad idaṃ tavāpi samānam iti varṇitam. api ca evaṃvādinā sādhu samarthitaṃ vidhāv anāśrite iti. atra hi vidhyadhīnā yāgāder iṣṭābhyupāyatā na tu saiva vidhir iti darśayati. tasmād atikuśalair upadeśāpadeśayor aviśeṣa evopapādita iti nirmuktākhilopādhividhitattvam atīndriyam anyadeveti pūrvoktam eva sādhīyaḥ.

atra vadāmaḥ -- naivam api yāgasvargayoḥ sādhyasādhanasambandhasiddhiḥ. niyogo hi tadā sādhyaḥ. na ca sādhyadvayam ekatra samavaiti, samatvād asambandhāt. nanu niyogasiddhināntarīyakī svargasiddhiḥ. ata eva sādhyavivṛddhir iyaṃ na tu svargo 'pi svatantratayā sādhyaḥ. nirapekṣaṃ ca sādhyadvayam ekatra virudhyate, nānuguṇam. yathāha -- niyogasiddhau sarvaṃ tadanuguṇam iti. kena neṣyate. tasmād avirodha iti. tad asat. kiṃ hi svargasiddhim antareṇa niyogasya na sidhyati. na hi nityādhikāreṣu niyogaḥ sādhyāntaram ākāṅkṣati. kāmādhikārāḥ kāmyaparyantā iti cet, ko hetuḥ. kamisādhyatvāgavatiḥ. tathā hi svargakāmo yajeteti sādhyasvargaviśiṣṭādhikārisādhyo niyogo 'vagamyate. sa katham asidhyati svarge sidhyet. ataḥ svargasiddhir avagamyata iti naḥ sādhyasvargaviśiṣṭo 'dhikārī.{2,12}kas tarhi. kāmyasvargaviśiṣṭaḥ. ataḥ svargaṃ kāmayamānaḥ puruṣo niyogaṃ sādhayiṣyati. anyadicchato 'nyatra kriyā nopapadyata iti ced, na. niyogasāmarthyād upapatteḥ. niyogo hi pradhānabhūtaḥ sādhyatayāvagataḥ svargam api kāmayamānam ātmany ākarṣatīti kim anupapannam. api ca sidhyann api svargo yāgāt sidhyatīti na naḥ pramāṇam. svargayāgau hi yugapadaruṇaikahāyanīvadekapradhānakāryānvayinau nānyonyānvayam anubhavataḥ. na cāruṇimna iva dravyāvachedaśaktir yajer api svargasādhanaśaktir avadhṛtā pramāṇāntareṇa. nanu kim atra pramāṇāntareṇa. svarge yāga eva pramāṇam. sa hi svargakāmaṃ yāge niyuṅkte. na cākāmopāye kāmī niyoktuṃ śakyate. uktottaram idam. kiṃ hi bhagavato niyogasyālaukikasyāsadṛśamahimno duḥ(khata)yā phale 'pi naraṃ pravartayati. tasya hy anupāye kāminaṃ niyuñjānasya kim iva hīyeta. yāge niyogo niyuṅkte iti vadatā nūnam idam avadhīritam. ārambhe hi puruṣo niyujyate na karmaṇīti. tasmān na svargayāgayoḥ sādhyasādhanasambandhasiddhiḥ. yad api ca kriyādikārye vyabhicārād anupādhike vyutpattir ity uktaṃ, tadayuktam. pratītaviṣayatvād vyutpatteḥ. na hi kriyādivyabhicārāt śaśaviṣāṇaṃ liṅādyartha iti śakyate vaktum. yad api manyate kriyākārya eva loke vyutpannaḥ phalasamabhivyāhārād vede 'nyadavināśi kāryaṃ liṅādyartha iti pratyeṣyate. loke tu saṃmugdhenāpi vyavahārasiddher na śabdārthatattvanirūpaṇam. bahava
eva gauṇalākṣaṇikaśabdanibandhanā loke vyavahārā dṛśyante. vede tu svargakāmo yajeteti kriyātmanaḥ kāryasya bhaṅguratvād āmuṣmikasvargādiphalasādhanāśakteḥ kālāntarasthāyikriyāto bhinnaṃ kāryam upeyate. vākyaśeṣāc caikatra samunnītaḥ śabdārtho yavavarāhādyarthavadanyatrāsaty api vākyaśeṣe 'vagamyate. nityādhikāreṣv asaty api phalapadasamabhivyāhāre tathāvidham eva kāryaṃ liṅādīnām artho bhaviṣyatīti. tad idam anyad evābhyastam anyac copanipatitam. kriyākārye (viṣpanna?) sthāyikāryaṃ pratipadyate. na ca kriyāyāḥ phalasādhanatāśakter aśabdārthaḥ san yuktaḥ kalpayitum. kāmaṃ karmaṇa evāphalaniṣpatteḥ samasti rūpam iti kalpayitum ucitam. na ca pūrvāvagataśabdārthānyathākaraṇam. na hi karmaṇy anuśiṣṭā dvitīyā saktuṣu tadasambhavād viparivartya karaṇam abhidhatta iti yuktam abhidhātum. sarvaśabdeṣv anāśvāsapraṅgāt. ata eva{2,13}tatra tatra yathāśrutārthasamanvayānupapatteḥ kvacid guṇavādaḥ kvacillakṣaṇā kvacid viniyogabhaṅga iti tantre vyavahāraḥ. na tu viniyogabhaṅgād abhidhānam eva śabdānām anyathā nīyate. api ca śrutakarmaphalasambandhānupapatter anavagatapūrvam apūrvaṃ kāryaṃ liṅartham upayatā sādhu śrutam upapāditam. kiṃ hi liṅāparāddhaṃ yat tasyālaukikam artham atikramya karmaphalasambandha upapādyate. nanu nādyāpi liṅartho niścīyate. ayam eva hi nirṇayasamayaḥ. atra ca śrutaphalapadāntarasamabhivyāhāropapattaye 'tīndriyam eva kāryam iti niścīyate. ato na kiñcid virotsyata iti. kim idānīṃ svargakāmo yajeteti śruter apratītir eva, liṅarthe saṃśayo vā. apratītau kriyātmanaḥ kāryasya phalasambandhānupapattir ity etad eva durbhaṇam. saṃśayas tu pakṣadvayāvalambī. na cālaukike kriyātirekiṇi kārye liṅādayo nirūpitaprayogāḥ. na cātyantāparidṛṣṭāpūrvārthagocaraḥ saṃśayo dṛṣṭacaraḥ. yavādiṣu tv āryamlecchaprayoganibandhano dṛṣṭapūrvārthagocaraḥ saṃśayo yukta eva. ata evātra na vākyaśeṣān nirṇayaḥ. sandigdhe hi sa varṇitaḥ. na ca liṅarthe saṃśayaḥ. kin tu loke vyutpattyanusāreṇa kriyātmany eva kārye niścayaḥ. yad apy ucyate karmaphalasambandhopapattaye 'nyat kāryam upalabhyata iti. kena vā karmaphalasambandho darśitaḥ. na hy ayaṃ vainiyogikaḥ. niyoga evātra pramāṇam. sa cet tadadhīnasiddhiḥ duruttaram
itaretarāśrayam, siddho hi niyogo viṣayībhūtasya bhāvārthasya karaṇatām āha. tatsiddhyā ca niyogātmalābha ity alam anenāpi.

yathāvārttikam anusandhāsyāmaḥ. evaṃ hi vārttikakṛtā bhāvārthādhikaraṇe uktaṃ liṅādiśabdānāṃ puruṣaṃ prati prayojakavyāpāro 'bhidhātmikā bhāvanā vidhir iti. dve kila bhāvane mīmāṃsakāḥ saṅgirante śabdātmikām arthātmikāṃ ca. tatrārthātmikā sarvākhyātasādhāraṇī svargādiphaladharmikā yāgādidhātvarthakaraṇikā svavākyaprakaraṇānyaprakaraṇānārabhyavādasmṛtilokācāraprāptatattad iti kartavyatāvatī tatra tatra sidhyati. śabdātmikā tu liṅādiśabdānāṃ prayojakānāṃ prayojyapuruṣakarmikābhidhāsambandhajñānakāraṇikārthavādoditaprāśastyeti kartavyatāvatīti vivecanīyam. kathaṃ punarabhidhā śabdātmikā. śabdavyāpāro hi saḥ. na. vyāpāratadvator anatibhedād upapatteḥ. dravyam{2,14}eva hi pūrvāvasthātaḥ pracyutaṃ parām avasthām aprāptaṃ pūrvāparībhūtaṃ vyāpāraśabdavācyam. kathaṃ liṅādīnām abhidhā puruṣakarmikā. na hi te puruṣam abhidadhati bhāvanāvacanatvāt. satyam. bhāvanaiva tair abhidhīyamānā na svarūpamātreṇa vartamānāpadeśavad abhidhīyate. kin tu kuryād (iti) pravṛttiviṣayatayā. na ca śabdaśaktayo 'nuyoktum arhanti. tathā hi -- liṅādiśravaṇānantaraṃ prayojyavṛddhaṃ ceṣṭamānam upalabhya tataḥ pravṛttihetupratyayaḥ prayojyasyāvagamyata iti tāvat sarvavādisiddham avivādam. pravṛttihetusvarūpe tu bahudhā vivādaḥ. tatra kriyāphalādīnāṃ vyabhicārād apravṛttihetutvāt, pramāṇāntarāgocare tu pravṛttihetau vyutpattyasambhavāt, karmaphalasambandhānupapatteś ca sakaletaraprakārāsambhavād avivādasiddham abhidheyapratyayabalonnīyamānasvarūpaṃ liṅādīnām abhidhānam eva pravṛttihetur iti sāmpratam. sā ca pravartaneti sthitam. sā ca pravartyakarmikā. pravartyaś ca puruṣa iti yuktaṃ puruṣakarmatvam abhidhāyāḥ. liṅādivyāpāro 'py abhidheyapratyayahetutvād abhidhety ucyate. puruṣaṃ ca pravartayan pravartaneti gīyate. na ca sarvābhidhāsu prasaṅgaḥ, śabdaśaktivaicitryād ity uktam. śaktir hi kāryadarśanasamadhigamyā. tad yataḥ pravṛttidarśanaṃ tadvyāpāraḥ pravartanā, pravṛttihetutvāt. na ca śabdāntarebhyaḥ pravṛttir upalabhyata iti na tadabhidhāyās tathātvaprasaṅgaḥ. yaś cābhidhāyā anabhidhāne doṣaḥ uktaḥ, so 'bhidhānapakṣābhyupagamenaiva parihṛtaḥ.
yat tu kāryonneyatvād anabhidhānatvam uktaṃ tad apy ayuktam. kiṃ hi kāryam anupapadyamānaṃ pravartanām avagamayati. na tāvad bhāvanāvagatiḥ, vartamānāpadeśeṣv api prasaṅgāt. ato 'nanyapramāṇatvād upapannam abhidheyatvam abhidhāyāḥ. yat tu ananyapramāṇake vyutpattyasambhava ity uktam. na, arthāpattipramāṇakatvāt. nanv arthāpattyā pravartanāpadeśasādhāraṇam abhidhāyā rūpam unnīyate. na ca tāvanmātraṃ pravartanā laḍādibhyo 'pi pravṛttisaṃvedanaprasaṅgāt. asādhāraṇas tu ko 'pi viśeṣo liṅpravṛtteḥ pramāṇāntarāgocara eveti duṣpariharo vyutpattivirahaḥ. maivam. pravṛttihetutvenārthāpattitas tadavagamāt. tathā hi -- yatra tāvat liṅādibhyaḥ pravṛttir upalabhyate, tatra mayā pravartitavyam ity antaḥsaṅkalpamūlātmā liṅpravṛttiviśeṣa unnīyate. apravartamānā api pravartasveti māmayamāheti liṅśrāviṇo vaktāraṃ nirdiśanti. tad avasīyate pravṛttihetur abhihito liṅā. sa ca narte vāpārāt sidhyatīty uktam eva. na ca kim ātmako liṅvyāpāra{2,15}iti vācyam. antaḥsaṅkalpamūlātmā hy asāv iti vakṣyati. nāsāv udāsīnaḥ kadācid avagamyate. pravṛttijanana eva hi bhāvabhede vyutpattir āsīd iti svayam api pravartitavyam iti pratipadyamāna eva hi liṅarthaṃ pratipadyate. nodāsīnam ākhyātāntaravat. no hi phalādayaḥ svarūpeṇāvagatāḥ pravartayanti. asya tvayam evātmā yat pravṛttidhiyaṃ janayati. aparyanuyojyatvād vastusvarūpāṇāṃ nāmākhyātavibhāgavadupapatteḥ. so 'yam evamātmani liṅarthe vyutpannaḥ svapratipattikāle na śabdādṛte tam arthaṃ budhyata ity ananyapramāṇakatvam. na tu pravartanāsvarūpam evānyato nāvagataṃ, yena matāntaravad vyutpattivirahaś codyeta. samprati tu na jāter iva vyaktim anyataḥ pravartanāṃ pratipadyāmaha iti śābdīm abhidadhmahe. na cābhidhā nābhidhīyata iti vācyam. abhidhāśabdavadupapatteḥ. yad eva hi śabdaśravaṇānantaram ananyalabhyaṃ buddhau viparivartate tadabhidheyam. tathā ca liṅādīnām abhidhānam iti kiṃ nābhidhīyate. uktaṃ hi liṅādibhyaḥ pravṛttiheturupalabhyata iti. na ca liṅādīnām abhidhātmano vyāpārād anyaḥ pravṛttihetuḥ śakyate nirūpayitum iti. ata eva nānavasthā. na hi pravartanāvat tadabhidhānam api śabdād avagamyate, yat tadgocaram aparam abhidhānam upeyate. na ca liṅādisvarūpābhidhānaprasaktiḥ, svayam eva tadvyāpāravailakṣaṇyāt. liṅupaśleṣe
hi viśeṣake viśeṣaṇābhidhānam āpāditam. svagate tu viśeṣe tadanavakāśam eva. sarve śabdavyāpārāḥ khalv api svarūpeṇaiva vyatibhidyante. ata eva vilakṣaṇābhidheyapratyayahetubhāvabhājaḥ ekasyā api vidhivibhakteḥ kriyākālādivannābhidhābhidhānam anupapannam. ato liṅādīnām abhidhā pravartanā so 'yaṃ vidhiḥ. āha ca --
abhidhāṃ bhāvanām āhur anyām eva liṅādayaḥ |
iti. tad anenaivamātmanā vidhinā sambaddhā bhāvanā pravṛttiviṣayatayāvagatā phalavattayā niścīyate, svasantāne phalavataḥ pravṛttiviṣayatayāvagateḥ. tathā cāvagatānuṣṭhīyata iti vidhiśaktim upakrāntām avasīdantīm uttabhnāti phalavattā, na tu saiva vidhir iti. ata evāpuruṣārtheṣu sāgaraṃ tared ity evamādiṣu vidhyavagatiḥ. tathā tatra na syād itarathā tatra na syāt apuruṣārthatvāt(?). liṅvyāpāras tu tatrāpy aviśiṣṭaḥ, nirvāhikāyās tu phalavattāyāḥ pramāṇābhāvād na{2,16}nirvahati. tadabhāvaś cānāptavākyatvāt. vede tv apauruṣeyatvān na puruṣadoṣāśaṅkāpīty upapāditam. vidhau tu tam atikramyeti prapañcitaś ca vidhir api manāg ity uparamyate iti

(apauruṣeyatvāt?) anapekṣatvād iti sūtrāvayavaṃ vyācaṣṭe -- svapratyaye ti. anāptavākye hi dṛṣṭavyabhicāritvāt tajjanitāt pratyayāt pratyayāntaraṃ svīyam arthāvadhāraṇāyāpekṣate. na ca tatrāpy anāptavacaḥ pramāṇam anuvādatvāt. āptoktīnāṃ tu pramāṇaviṣayagocarāṇāṃ prāmāṇyāt tasyaivāptasya narasyāpekṣā kim ayam artho 'nena pramāṇenopalabdho na veti. na ceyam ubhayy apy apekṣā codanāṃsu sambhavati, apauruṣeyatvasya vedādhikaraṇe vakṣyamāṇatvāt. tata upapannaṃ codanāyāḥ prāmāṇyam iti

atrānantaraṃ vṛttikāramatārambhabhāṣyaṃ - vṛttiāras tv anyathemaṃ granthaṃ varṇayāñ cakāra tasya nimittaparīṣṭiḥ ityevamādim iti. tatrādiśabde tāvad dvaividhye sādhvasādhuvivekārtham āha -- ādiśabda iti. makārānto 'yamādiśabdaḥ na luṅanta iti. kāraṇam āha -- likī ti. sāmānyavivakṣāyāṃ tu napuṃsakaliṅgatā. atra ca prathamam eva granthātmake viśeṣe 'vagate na sāmānyavivakṣā yukteti. bhittvā tu vākyaṃ sāmānyavivakṣāyāṃ kleśo bhavatīti. aparam api vṛttikāramatena parīṣṭisūtravyākhyānārthaṃ bhāṣyaṃ na parīkṣitavyaṃ nimittam iti. tad ayuktam. sūtre naño 'śrutatvāt, ata āha -- nañ iti. idaṃ hi sūtraṃ vidhiniṣedhaśūnyam aparipūrṇaṃ nañadhyāhāreṇa paripūryate. prasiddhasyadharmanimittasya parīkṣāvidher ayogyatvād iti vyākhyāte tu nañadhyāhāreṇa parīṣṭisūtre pratyakṣasūtram avatārayituṃ bhāṣyakṛtoktaṃ - nanu vyabhicārāt parīkṣitavyaṃ nimittaṃ śuktikā hi rajatavat prakāśate yataḥ iti. evaṃ hy atra{2,17}paricoditaṃ - na prasiddhatvaṃ nimittāparīkṣāyāṃ hetuḥ, prasiddhatarasya pratyakṣasya śuktirajatavedane vyabhicārād iti. tad ayuktaṃ, na hi pratyakṣaṃ vyabhicarati api tarhi tadābhāsam. na cābhāsavyabhicāre pramāṇavyabhicāraparicodanā yujyate. ata āha -- saṅkarād iti. pratyakṣatadābhāsayor akṣajatvena sādṛśyān mohād ābhāsavyabhicāre 'pi pratyakṣavyabhicāraṃ codayatīti

tad eva prapañcayati -- pramāṇe ti. vakṣyamāṇapāramārthikapratyakṣalakṣaṇājñānād vyabhicārāt parīkṣā kāryeti codayati. etat paricodanottaratayā pratyakṣasūtram upavarṇitaṃ naitad evam. yat pratyakṣaṃ na tad vyabhicarati. yad vyabhicarati na tat pratyakṣam. kiṃ tarhi pratyakṣam. tatsamprayoge puruṣasyendriyāṇāṃ buddhijanma satpratyakṣam. yadviṣayaṃ jñānaṃ tenendriyāṇāṃ puruṣasya samprayoge yad buddhijanma tat satpratyakṣam. na cedṛśasya vyabhicāro 'sti. tad idaṃ vārttikakāro darśayati -- naitad iti. parīṣṭisūtreṇāparīkṣā pratijñātā pratyakṣasūtreṇopapādyopasaṃhṛteti

kathaṃ punar evaṃlakṣaṇake 'parīkṣā sidhyatīty ata āha -- tatre ti. tatra hi pratyakṣalakṣaṇe. yad anevaṃlakṣaṇakaṃ tad ayathārtham. pratyakṣaṃ tu yathārtham eva. ayathārthāśaṅkā tu parīkṣāyāṃ hetur iti yuktam aparīkṣyatvam iti.
kiṃ punar ayathārthajñānam. śuktau rajatam iti. sā khalu doṣavaśād anyākāreṇāvabhāsata iti bhavati tadgocarajñānam ayathārtham. tad idam ayuktam. na hi śuktī rajatam iti bhāsate. kiṃ tarhi idam iti śuktirajatasādharaṇātmanā purovarti dravyaṃ gṛhyate. anantaraṃ ca sadṛśadarśanodbodhitaprācīnarajatānubhavaprabhāvitabhāvanābījajanmā doṣavaśāl luptatadavamarśā rajatam iti smṛtir udeti. tad ete dve eva grahaṇasmaraṇātmake vijñāne. tadgocarayoś ca doṣavaśād eva bhedakadharmānavadhāraṇam. bhedāgrahaṇād eva vibhramavyavahāraḥ, na punar anyasyānyathābhāsanāt. idam iha bhāsata iti pratītisākṣikam. ataḥ kathaṃ rajatarūparūpitasya śuktir ālambanam. idam eva hy ālambanasyālambanatvaṃ yadātmākārajñānajananam.{2,18}ato nātadākārasya tadālambanam iti jñānam eva sākāram iti balād āpatitam. na khalu rajatam iti śukter ākāraḥ. rajataṃ tu nāsannihitam akṣajajñānālambanam iti yuktam. ato bāhyarahitaṃ nirālambanam eva jñānam iti balād āpannam. evañ ca mudhaiva nirālambanānumānapratyākhyānaprayāsaḥ. api ca doṣanibandhano vibhramaḥ. doṣāś ca svakārye śaktivighātahetavaḥ. ato yuktaṃ tadvaśena bhedakadharmānavadhāraṇaṃ, na punar anyasyānyathā bhānam. api ca evam ayaṃ viparītakhyātivādī vaktavyaḥ rajatadhiyaḥ śuktigocarāyāḥ kiṃ nibandhanam iti. na tāvad indriyaṃ prāpyakāritvād, asannihitarajataprāptyasambhavāt. anyaprāptau cānyaprakāśane 'tiprasaṅgāt. pramāṇāntaraṃ tv asambhavād anupanyasanīyam. ato grahaṇakāraṇābhāvāt smṛtir iyam iti niścīyate. asti hi smṛteḥ kāraṇaṃ pūrvānubhavaprabhāvitobhayavādisiddhā bhāvanā. nanv asati tatparāmarśe smaraṇam api nopapannam. na nopapannam. anubhūtaviṣayaṃ hi jñānaṃ smṛtiḥ. na tad iti parāmarśaḥ. tasmād idaṃ rajatam iti grahaṇasmaraṇayor ubhayor api yathārthatvād yathārthāyathārthajñānavibhāgo durbhaṇaḥ.
atra vadāmaḥ -- yadi dve apy ete yathārthe, na tarhi bhrāntiḥ. ayathārthajñānaṃ bhrāntir iti laukikā manyante. smarāmīty agraho bhrāntir iti cet. tan na. bhāṣyakāro hi sa evāsamīcīnaḥ pratyaya iti pratyayam asamīcīnaṃ darśayati. api ca ko 'yam agrahaḥ. grahaṇābhāva iti cet. abhāvo nāma na kaścid āyuṣmatāṃ yo bhrāntir ity ucyate. nanu smaraṇam eva smarāmīty ullekhaśūnyam agrahaṇam ācakṣmahe na tattvāntaram. evaṃ tarhi rajatam iti smṛtir bhrāntiḥ. na ca tad yuktam. mithyā bhrāntir iti paryāyau, na smṛtir mithyā, yathāvasthitārthaviṣayatvāt. pūrvānubhūtadeśakālāgraho bhrāntir iti cet. na. anyānavabhāso 'vabhāsāntaraṃ mithyākaroti, sarvamithyātvaprasaṅgāt. na hy ekasmin bhāsamāne sarvaṃ bhāsate. ato yady api rajatasya deśakālau na smaryete, rajataṃ tu yathāvasthitaṃ smṛtyā viṣayīkṛtam iti na bhrāntiḥ. atha sāpekṣatvāt smṛter aprāmāṇyam, ato bhrāntir iti cet. yady evaṃ sarvasmṛtīnāṃ bhrāntitvāpātaḥ, aviśeṣāt. na ca smaran bhrāmyatīty ucyate. atha mataṃ - gṛhyamāṇasmaryamāṇayor vivekāgraho bhrāntir iti, uktam asmābhiḥ nāgraho nāma kaścidṛte grahaṇasmaraṇābhyām. tayoś ca na grahaṇaṃ bhramaḥ, pramāṇatvāt. na ca{2,19}smṛtiḥ. vyabhicārād atiprasaṅgāc ca. vivekāgrahe ca vibhrame sarvasaṃvidāṃ bhrāntitvaprasaṅgaḥ. avaśyaṃ hi yena kenacid viveko na gṛhyate. syān mataṃ - vyavahāravisaṃvādo mithyātvam iti, tan na. taddhetor abhāvāt. yadi khalv idam iti grahaṇaṃ rajatam iti deśakālānavacchinnaṃ rajatasmaraṇaṃ, ko vyavahārahetuḥ. no khalu rajatapadād anadhiṣṭhānaṃ rajataṃ smaran rajatam iti vyavaharaty atredam iti tadvidvān. yo yadarthī sa tadupāditsayā ceṣṭate. anadhiṣṭhānaṃ tu rajataṃ jānato na vyavahārahetum upalabhāmahe. api ca ko 'yaṃ niyamaḥ smṛtarajatas tadarthī śuktāv eva pravartata iti. yadi hy ayaṃ tām eva rajataṃ jānīyāt, tatas tatra pravartata iti yuktam. itarathā loṣṭādāv api pravarteta. na hy ayaṃ śukter iva rajataṃ tato 'pi vivinakti. avaśyaṃ sthūlo 'pi viveko jighṛ(?kṣi/kṣa)to nānubhūyate. athocyeta -- jñānadvayam apy etad vivekāgrahaṇāt satyarajatasaṃvido bhinnam iti nāvabhāsate. sā ca vyavahārahetutayāvagatā. tato 'trāpi pravartata iti. aho durūham idam ūhitam. idaṃ tu brūmaḥ -- kim iha satyarajatasaṃvido viveko

nāvabhāsate, tadabhedo vā bhāsate iti. pūrvasmin kalpe pūrvavat pravṛttyabhāvaḥ. uttarasmin viparītakhyātivādaḥ. saṃvittī bhinne abhinne bhāsete vastunī ceti na viśeṣaḥ. atha satyarajatabodhatulyatāṃ manyate na tattvaṃ, na tarhi tadvadbhāve tadvyavahāraḥ. na hi gavā sadṛśaṃ gavayaṃ jānan gaur ayam iti vyavaharati. vyavahāravisaṃvāde ca bhrāntihetāv atadarthino vyavahārābhāvād bhrāntyabhāvaḥ. tasyāpi śabdaprayogo 'stīti ced, na. nirvikalpakabhrāntau tadadarśanāt. svatantrasmṛtaṃ ca rajatam aprasaktaṃ kathaṃ śuktau niṣidhyate nedam iti. prāptipūrvako hi pratiṣedho bhavati. sa katham asatyāṃ prāptāvātmānaṃ labhate. nanu nātra kiñcid bādhyate. kin tv anavagato viveko 'vagamyate nedaṃ rajatam iti. ko 'rthaḥ. śukter viviktaṃ rajatam iti. aho vyākhyānakauśalaṃ tatrabhavatāṃ yat saṃvido 'py anyathā vyavasthitā anyathā vyākhyāyante. rajatavyavahāro bādhyata iti ced, na. tasyāpy aprasakter uktatvāt. aprasaktavyavahārasya bādhavirahaprasaṅgāt. vyavahārabādho 'pi na rājājñayā. api tarhi, prasaktatādrūpyanivāraṇena. ato 'nyad anyākāreṇa prasaktaṃ bādhyata iti sāmpratam. api ca spaṣṭīkṛtā tādrūpyaprasaktir idaṃ rajatam iti. nanv anālambanatā prāpnotīty uktam. satyam. yad anyathāsantam anyathā pratipadyate tannirālambanaṃ jñānam{2,20}iṣyate. kim ihādbhutaṃ bāhyānālambanatā hi yatnato naḥ pratiṣedhyā, sarvatra deśāntarādigatabāhyālambanatābhyupagamāt. katham asannihitaṃ jñānam utpādayatīti cet. kim ayaṃ pratyakṣadharmaḥ sarvajñāneṣv āropyate. pratyakṣaṃ hi sannihitavartamānagocaraṃ, na jñānāntarāṇi. na cedaṃ pratyakṣam ābhāsatvāt. yad apy uktaṃ - katham anyasamprayuktam indriyam anyākārasya jñānasya hetur iti. uktam atra bhāṣye -- doṣo mithyājñānasya kāraṇam iti. tadbhāve hi mithyājñānaṃ bhavati. asati tasmin samyagjñānadarśanāt. nanu doṣāḥ kāryaṃ vighnanti, na kāryāntaraṃ janayanti. na. svapne manodoṣād avartamānasyāpi vartamānavad bhānāt, kāraṇādhīnātmalābhaṃ hi kāryaṃ taddoṣe duṣyatīti nānupapannam.
eṣa ca jñānasya doṣo yady anyagocarasyānyākāratvam. ataḥ sannihitam asannihitarajatākāreṇāvalambate duṣṭakāraṇajaṃ jñānam ity ubhayālambanasya jñānālambanatvam. ātmendriyamanorthasannikarṣo hi jñānasya hetuḥ. so 'satsu doṣeṣu samyagjñānahetuḥ, satsu tu viparītajñānahetur iti sūkto yathārthāyathārthajñānavibhāga iti. kiṃ punaḥ pratyakṣasya lakṣaṇaṃ yena tad yathārtham ata āha -- yadābhāsam iti. yadākāraṃ jñānaṃ tenendriyāṇāṃ samprayoge yat puruṣasya buddhijanma tat pratyakṣam iṣyate. kathaṃ tadayathārthaṃ bhaviṣyatīti

nanu lakṣaṇaparatve sūtrasyātiprasaktir uktā. na cāpy etena sūtreṇa pratyakṣaṃ lakṣyata iti vadatā katham idānīṃ lakṣaṇaparatayā sūtraṃ varṇyate. ata āha -- sampūrṇe ti. yathāvasthitaṃ sūtram ābhāsasaṅkarād alakṣaṇam. vṛttikāramate tu vyatyastaṃ śaknoti lakṣaṇaṃ lakṣayitum iti, kathaṃ punaḥ sampūrṇam ata āha -- tatsator iti. yathāśrute hi sūtre indriyasamprayogajatvamātraṃ pratyakṣalakṣaṇam. tac cābhāse 'py aviśiṣṭam ity atiprasajyate. vyatyastena tu tadā buddhyākāraparāmarśanād bhāsamānākārendriyasamprayoge yā buddhiḥ sā pratyakṣam ity upaskāre śuktirajatajñāne bhāsamānendriyasamprayogābhāvān na pratyakṣam atiprasajyata iti. utkṛṣṭasya sacchabdasyārtham āha -- śobhanārtha iti. nanu pūrvaṃ{2,21} vartamānārthatayā samprayogaviśeṣaṇārthaḥ sacchabdo vyākhyātaḥ. katham idānīṃ śobhanārtha ity ucyate. yuktaṃ ca samprayogaviśeṣaṇam. aviśiṣṭe hi tasminn anāgatādisamprayogajaṃ yogipratyakṣam anirākṛtaṃ syād iti prāg evoktam. tadvṛttenāpi vyavahitapraṭhitena samāso duṣpratipādataraḥ. punar api cedṛśaṃ yat tatsamyakpratyakṣam iti tadapekṣā vidyata eveti vyatyaye 'parituṣyan prakārāntaram āha -- yadve ti. dvayor api tatsator atrādhyāhāraḥ. tatra bhāsamānākāraparāmarśārtho 'dhyāhṛtas tacchabdaḥ. paras tu pratyakṣarūpaparāmarśārthaḥ. sacchabdas tu samprayogasannidhipaṭhitas tadviśeṣārtha eva. adhyāhṛtas tu śobhanārtha iti vivecanīyam iti

nanu ca ābhāsalakṣaṇākathanān na pratyakṣatadābhāsaviveko darśayituṃ śakyate, ata āha - arthāpattye ti. īdṛśaṃ pratyakṣam ityukte arthād anīdṛśam ābhāsaṃ bhavatīti. atra bhāṣyakāreṇa kathaṃ tadatadyogajatvaviveko 'vagamyata ity āśaṅkyoktaṃ bādhakaṃ hi yatra jñānam utpadyate naitad evam iti tadanyasamprayoge. viparītas tatsamprayoge iti. tad ayuktam. kiṃ hi kāraṇaṃ yaduttareṇa pūrvaṃ bādhyate, pūrveṇaiva jaghanyam uttaraṃ bādhyata iti yuktam ata āha -- bādhake ti. tad dhi bādhakaṃ yadanyābādhakam ātmānam eva na labhate. tathācottaram. atas tat pūrvaṃ bādhata iti yuktam. jaghanyam api pūrvānapekṣaṃ balavad iti ṣaṣṭhe vakṣyate. yatra pūrvāpekṣam uttaraṃ, tatra pūrvaṃ balavad iti tṛtīya uktam iti

kiṃ punaruttareṇa mithyā sataḥ pūrvasya bādhaḥ pramāṇasya vā. pramāṇasya bādhe 'tiprasaṅgaḥ. mithyātvaṃ tu narte bādhāt sidhyati, tadadhīno bādha iti itaretarāśrayam ata āha -- sa ce ti. na khalu pūrvamithyātvāvadhāraṇād uttarasya janma, api tarhi. tannirapekṣam uttaraṃ svakāraṇād evotpannam. ato notpattāv anyāpekṣatvam. na ca kāryakḷptau. avabodharūpatvād avabodhasya. tasya ca svagocaraprakāśane 'nyānapekṣaṇāt. ato nānyonyāśrayatvam iti. yadi tarhi pūrvānapekṣam uttaram iti tad bādhakaṃ, pūrvaṃ vā kim uttaram apekṣate yena bādhyate.{2,22}tad api hi nirapekṣam eva, ata āha -- na ce ti. yady api taduttarānapekṣaṃ, tathāpy anāgatottarabādhakātmakatvenānavabhāsān na bādhakam iti

yatra tarhi naitad evam iti na bādhakodayaḥ, api tarhi nimittedāṣajñānaṃ, tatretaretarāśrayam aparihāryam. nimittadoṣeṇa tatrotthāpyo bādhaḥ. sa ca pūrvāpramāṇatve śakyata utthāpayituṃ, tadutthāpanāc ca tadapramāṇam iti nāvakalpate, ata āha -- nimitte ti. prāyeṇa hi śaṅkhādiṣu pītādivibhramāḥ pittādidoṣebhyaḥ samutpannāḥ paścād bādhyante. nedaṃ pītaṃ śuklo 'yam iti hi sampratipattiḥ sambhavati. ato na tatra nimittadoṣabodhamātrān mithyātvam. yatra tu jñāte 'pi nimittadoṣe tadrūpapratyayānuvṛtteḥ paścād abādhanam eva, yathā diṅmūḍhasya jānato 'pi nimittadoṣād diṅmoho na nivartate. tatrāpi narāntaraviparyayād anyataḥ paricchedān netaretarāśrayam iti

yatra tarhi na narāntarādiṣu viparyayaḥ tatra kathaṃ yathā jātyādivijñāne. na ca tat satyaṃ, teṣāṃ vyatirekāvyatirekavikalpākṣamatvād ata āha -- sarveṣām iti. yad dhi deśāntarādiṣu na viparyeti tadabādhyaṃ samyag eveti. nanu tatrāpy anupapatter bādhikā dhīr utpādyā, kathaṃ samyaktvam ata āha -- na hī ti. pratyakṣo hy avikalakaraṇasya piṇḍāt piṇḍāntareṣu pūrvarūpāvamarśaḥ. sa kathaṃ yauktikena bādhena bādhyate. yasya hy avyutpadyamānasya balavatā mukhaṃ nirudhyate na tadātmānaṃ labhate. uktaṃ ca svayūthyair api -- na pratyakṣaviruddhakāraṇaviṣayam anumānam ātmānaṃ labhate agnāv iva śaityānumānam iti

ayam asāv itaretarāśrayasya vyakto viṣaya ity āha -- jātyādiṣv iti. atra hi jātyādijñānamithyātvād bādhakabuddhyudayaḥ. tadudaye tanmithyātvam. na ca vyaktoditā śuktirajatajñānādiṣv iva bādhikā dhīr astīti.{2,23} yadi tarhi bādhakajñānam antareṇa na kāraṇadoṣamātrān mithyātvam avagamyate, katham ucyate yasya ca duṣṭaṃ karaṇaṃ yatra ca mithyeti pratyaya iti bhedena. tadā hi mithyātvapratyaya evāsamīcīnatāyāṃ hetur uktaḥ syāt. tasmād vaktavyo viṣayaḥ. sa ucyate -- yena tarhi prāg ekaś candro 'vadhāritaḥ sampratyaṅgulīnipīḍitalocano dvau paśyati. tasya prācīnajñānānusāreṇa jātavicikitsasyādhunā ca vyaktaṃ kāraṇadoṣam avagatavato bhavati nirṇayaḥ. yathā pūrvajñānam aduṣṭakāraṇajam. idaṃ ca vyaktāvagatakāraṇadoṣaprabhavam. kāraṇadoṣaniyataś ca kāryadoṣaḥ. tasmād asamīcīnam. tad iha pūrvānubhavo vicikitsodayahetuḥ. kāraṇadoṣāvadhāraṇād eva mithyātvāvadhāraṇam. evaṃ bāhyāgamānām api kāraṇadoṣāvadhāraṇād eva mithyātvāvadhāraṇam. na hi tadarthāḥ sākṣād bādhyante. pauruṣeyatvāt kāraṇadoṣāśaṅkayaiva mithyātvaṃ bhavatīti yuktam eva dvaividhyam

nanu mā bādhi jātyādijñānam. pramāṇatvaṃ tu tasya kathaṃ, pramāṇatadābhāsasādhāraṇaṃ hi jñānatvam. ato vyabhicāradarśanāt saṃśayo yuktaḥ. vṛttyādivikalpāś cāprāmāṇyam anāpādayanto 'pi tadvat prāmāṇyaṃ vighnanti. ata āha -- svata iti. yadi jñānatvānubandhinī pramāṇatvāpramāṇatve dve api syātāṃ, syād evānirṇayaḥ. svatas tu pramāṇam ity upapāditam. ato jātyādyastitvabodhād anapodito nirṇayo yuktaḥ. sa cāyaṃ bodho na param asmākam eva. ye 'pi tu jātyādīn apalapanti, teṣām apy asti. te 'pi hi na tadbodham anapalapanto jātyādīn apalapitum arhantīti

ityupādhyāyasucaritamiśrakṛtau kāśikāṭīkāyāṃ
vṛttikāragranthavyākhyā ||
{2,24} atra bhāṣyakāreṇa nanu sarva eva nirālambanaḥ svapnavat pratyayaḥ ityākṣepapurassaraṃ jāgrato hi buddhiḥ supariniścitā kathaṃ viparyasiṣyatīti bāhyārthasadbhāvaḥ pratipāditaḥ. tasya prakṛtavedārthavicāropayogaṃ darśayati -- pramāṇatve ti caturbhiḥ. sarvo hy ayaṃ mīmāṃsāprapañco bāhyārthāśraya eva. yathā tāvaccodanaiva dharme pramāṇaṃ, yogipratyakṣabuddhāgamādyapramāṇam iti codanāsūtre pratijñātaṃ, tadasati bāhye codanāpadārthe duḥsthitam eva. pramāṇatvopanyāsenaiva tatparikaraprathamapādoktasambandhautpattikatvaśabdanityatvavākyārthapratipattimūlasadbhāvāpauruṣeyavedavākyaracanādiparigrahaḥ. apramāṇatvopanyāsena ca pratyakṣasūtranirdiṣṭānyāpramāṇatvakāraṇopādānam iti darśayitavyam. tathā yad api codanāsūtra eva śrutyārthena ca puṇyapāpāparanāmnor dharmādharmayoḥ svarūpaṃ pratijñātaṃ, tad api nāsati bāhye 'rthe śakyaṃ darśayitum. tatra hi vidhiniṣedhātmakacodanāpramāṇakaṃ puṇyapāpayoḥ svarūpam iti varṇitam. ādiśabdena puṇyapāpobhayarūparahitam aśubhebhyo nivartanam upādatte. yadarthasādhanaṃ vastu tadviparītaṃ vā tat puṇyapāpapadayor aspadam. aśubhebhyo nivartanaṃ tu na sukhāya na duḥkhāyety ubhayarūparahitam. etad api codanāsūtrasthenārthapadena pratipāditam. tatphalam iti ca trividhasya puṇyapāpodāsīnātmano vedaprameyasyeṣṭāniṣṭātmakaṃ phalam upādatte. etad api svarūpapratijñāntargatam eva. na hy anāśritaphalasambandhaṃ dharmādisvarūpam anubhavituṃ śakyam iti. tad evaṃ{2,25}tāvad bāhyārthasiddher asti prathamapādoktasamastopayogaḥ. tathā vakṣyamāṇopayogo 'pi. na hi vidhyarthavādamantrāṇāṃ sādhyasādhanasambandhavidhividheyastutuvihitasmṛtirūpārthā arthavādapādagocarā bāhyārthaṃ vinā sidhyanti. audumbarādhikaraṇe hi audumbaro yūpo bhavaty ūrjoparudhyā ity atra vidhyabhāvān na phalapadasmbandhaḥ sidhyaty audumbaratvasyeti vakṣyate. tathārthavādādhikaraṇe 'rthavādānāṃ stutyupayogo darśitaḥ. evaṃ hi tatroktam āmnāyasya kriyārthatvādānarthakyam atadarthānām (1.2.1) iti. asyārthaḥ -- yāni hi kriyāṃ kriyāsambaddhaṃ vā kiñcidarthaṃ pratipādayanti, tāni santu pramāṇam. yāni tv akriyārthāni so 'rodīd yadarodīd ityādīni tāni na kañciddharmaṃ pramimate iti pūrvapakṣite
uktaṃ vidhinā tv ekavākyatvāt stutyarthena vidhīnāṃ syuḥ (1.2.7) iti. asyāyam arthaḥ -- vidheyānāṃ stutirūpeṇārthenārthavādāḥ pramāṇaṃ syur iti. kathaṃ punaḥ stutyarthatā. na hy anapekṣitā stutir arthavādānām artho bhavitum arhati. na. apekṣitatvāt. apekṣyate khalv api śabdabhāvanāparanāmadheyena vidhinā stutiḥ. sa hi puruṣaṃ pravartayan pravṛttiviṣayaprāśastyajñānam apekṣate. arthavādāś ca svādhyāyavidhyadhyāpitās tadbalenaivāprayojanasampado na paryavasyanti. tatraiva kiṃ kartavyam ity apekṣite tacchaktinirūpaṇāyām akṣaragrahaṇādikrameṇa kathañcit prarocanāyāṃ buddhāv utpannāyāṃ tatkāryatvam arthavādānāṃ niścīyate. vidhir hi prarocanām apekṣate, te ca tāṃ śaknuvanti kathañcidutpādayitum ity ananyaprayojanatayā manasi viparivartamānāsta eva tatprayojanatayā niścīyante. tad eṣa śāstrārtho bhavaty arthavādair eva prarocitaṃ karmābhyudayāya ghaṭata iti. vidhisvarūpaṃ ca prāg evoktam iti neha pratanyate. mantrārtho 'pi mantrādhikaraṇe vakṣyate. tatra barhirdevasadanaṃ dāmītyādimantrānudāhṛtya vicāritaṃ - kim amī uccāraṇamātrādevādṛṣṭārthāḥ, utārthaprakāśanārthā iti. tatra tadarthaśāstrāt (1.2.31) ityādyupapattibhir adṛṣṭārthatayā pūrvapakṣitaṃ yam eva hy arthaṃ mantraḥ prakāśayati tatraivāyaṃ brāhmaṇena viniyujyamāno dṛśyate. yathā prathamamantraḥ uru prathasveti puroḍāśaṃ prathayatīti. yadi cāyam arthaparaḥ, liṅgenaiva tatra viniyoge siddhe viniyogānarthakyam. ato 'vivakṣitavacanā mantrāḥ iti pūrvapakṣite abhihitam -- aviśiṣṭas tu{2,26}vākyārthaḥ (1.2.40) iti. yathā hi brāhmaṇavākyānām arthaḥ pratīyamāno nāvivakṣito bhavati tathā mantrāṇām api. te 'pi hy anuṣṭhānaupayikam arthaṃ prakāśayantaḥ kim avivakṣitavacanā mantrā bhaviṣyanti. darśapūrṇamāsādayo hy anuṣṭhānakāle 'smṛtānuṣṭhānāsambhavād anu(ti)ṣṭhāsitasvapadārthasmṛtihetum apekṣante. mantrāś cārthavādavad eva svādhyāyādhyayanavidhibalapratilabdhādhyayanasaṃskārasambandhāt kiṃsvid asmābhiḥ kartavyam ity apekṣamāṇā vilambante. tatrāśaktike viniyogāsambhavāt tacchaktinirīkṣaṇāyāṃ kratvapekṣitānanyasādhitavihitasmṛtiprayojanā niścīyante. yathāhuḥ --
anuṣṭhāne padārthānām avaśyambhāvinī smṛtiḥ |
ananyasādhanānanyakāryair mantrair niyamyate ||
iti. yat tu viniyogānarthakyam uktaṃ, tan na. arthavādārthatvād vākyasya. prathanaṃ hi tatra śrūyate. īdṛśam idaṃ prathanaṃ praśastaṃ yat kriyamāṇam anena mantreṇa kriyata iti. so 'yaṃ vidhyarthavādamantrāṇām artho nāsati bāhye 'rthe sidhyati. tathā udbhidā yajeta paśukāmaḥ ity udāhṛtya vicāritaṃ kim ayaṃ guṇavidhiḥ uta karmanām adheyam iti saṃśayya, pravṛttiviśeṣakaratayā guṇavidhir iti pūrvapakṣitam. guṇaṃ hi vidadhatāṃ pravṛttiviśeṣakaratvam. itarathā nāmamātram anarthakam. śaknuvanti codbhedanakriyāyogavaśena kiñcit khanitrādyartham abhidhātum iti guṇavidhaya iti prāpte uktaṃ - na guṇavidhayaḥ. karmasamānādhikaraṇā hy ete, tṛtīyānirdeśāt. karma khalv iha udbhidā yajeta paśukāmaḥ iti paśubhāvanākaraṇatvenābhihitaṃ yajeta paśukāma iti. kim uktaṃ, yāgena paśūn bhāvayed iti. ata udbhidā yāgeneti vyaktam eva sāmānādhikaraṇyam. guṇavidhau tu yāgasyodbhittvābhāvād udbhidvatā yāgeneti matvarthalakṣaṇayā sāmānādhikaraṇyaṃ syāt. tatra ca lakṣaṇaiva doṣaḥ. nanv evaṃ vrīhibhir yajetety evamādāv api bhāvanākaraṇena yajinā samabhivyāhṛtā vrīhyādiśabdāḥ karmanām adheyatāṃ pratipadyeran. na. teṣāṃ nirūḍhārthatvāt. ajñātasandigdhārthasya hi padasya prasiddhasāmānādhikaraṇyād evārtho niścīyate. nirūḍhaṃ tu svārthān na pracyāvayituṃ śakyate. āha ca --
padam ajñātasandigdhaṃ prasiddhair apṛthakśruti |
nirṇīyate nirūḍhaṃ tu na svārthād apanīyate ||

{2,27}iti. ataḥ paśūnām udbhedanaṃ prakāśanam anena karmaṇā kriyate iti yogād udbhicchabdena karmābhidhīyate. guṇaphalasambandhavidhānenāmnātānām apy upayogo 'stīti nānarthakyam. ataḥ siddhaṃ karmanām adheyatayaivañjātīyakānāṃ kriyopayoga iti. citrādiśabdānāṃ nāmadheyatvahetavo vistarabhayān nānukramyante. kvacit karmaṇaḥ prāpakaśabdāntarābhāvād guṇavidhitvam eva. yathā āgneyo 'ṣṭākapāla ity āgneya iti saguṇakarmavidhāyinaḥ śabdasya. na hi tatra dravyadevatāsambandhavidhānāt prāk karmaṇo rūpam avagamyate yasyāgneyaśabdo nāmadheyaṃ bhaved ityevamādi nāmadheyapādoktam ādiśabdenānukrāntaṃ veditavyam adhyāyāntam. yāvatsmṛtipādoktārtho 'py anenaivānuktānto veditavyaḥ.
pratyakṣavedopayogapratipādanaprasaṅgena cārthavādādyupayogānantaraṃ nāmadheyapādārtho 'nukrāntaḥ. tatrādiśabdenānukrāntaḥ smṛtipādārthaḥ. tathā hi -- aśrūyamāṇavedānaṣṭakādīn udāhṛtya teṣāṃ dharmādharmatvasaṃśaye, dharmasya śabdamūlatvādaśabdam anapekṣyaṃ syāt (1.3.1.) iti pakṣaṃ parigṛhya vedamūlatayā siddhāntitaṃ - sarvāḥ smṛtayo hi nāsati pūrvajñāne ātmānaṃ labhante. pūrvajñānaṃ ca mūlabhūtaṃ vibhramo vā syāt, pratyakṣānubhavo vā, pauruṣeyāgamajanyaṃ vā, vipralambho vā, codanājanitaṃ vā. tatra tāvad bhrāmyatām āptānāṃ manvādīnāṃ smṛtinibandhanapraṇayanam ayuktam. te hi tāvad ṛṣayo bhrāmyantīty etad eva durbhaṇam. bhrāmyatāṃ tu yanmahāprabandharacanaṃ tat smṛtibhyaś cādyayāvadāryaiḥ paśyadbhiḥ pari(?graha/gṛhyate) iti naitad utprekṣitum api śakyam. anubhavaś cātīndriyagocaraḥ pratyakṣasūtre nirākṛtaḥ. puruṣavākyam apy asambhavanmūlam apramāṇam eva. vipralambho 'pi bhrāntivannirākāryaḥ. codanā tu sambhavadvedasaṃyogināṃ traivarṇikānāṃ smṛtimūlaṃ bhavatīti tatkalpanaiva laghīyasīti. nanv evam agnihotrādicodanāvadaṣṭakādicodanā api kiṃ nopalabhyante. nedam anupapannam. viprakīrṇānekaśākhāśrayā hi śrutayaḥ kratupuruṣārthopadeśasaṅkīrṇāḥ pramādyadbhir adyatanair na vivicyopalabhyanta iti kiṃ nopapadyante. ato yad aśrūyamāṇam apy aṣṭakādidharmasya nimittaṃ codaneti siddham aṣṭakādayo dharmā iti. tad evaṃ pratyakṣaśrutyaviruddhābhyaḥ śrutyanumānam. pratyakṣaśrutivirodhe tu na śrutir anumātuṃ śakyata iti virodhādhikaraṇe{2,28}uktam. upariṣṭāc cācāraprāmāṇyaṃ smṛtyā ca saha balābalaparīkṣetyādi darśayitavyam. sarveṣu ca bhedādilakṣaṇeṣu svapramāṇagaṇaiḥ śabdāntarādibhiḥ siddhāntasthiti(?ḥ/r) sati bāhye 'rthe na sambhavati. somena yajeta dākṣiṇāni juhoti hiraṇyamātreyāya dadātīti yāgahomadānabhāvanānāṃ śabdabhedād eva bhedo vakṣyate. tathā ca samidho yajatītyevamādīnāṃ pañcānāṃ prayājānām asaty api śabdabhede 'bhyāsānarthakyaprasaṅgād bhedo darśitaḥ. tisra āhutīr juhotīti pṛthaktvaniveśitvāt saṃkhyāyā āhutīnāṃ bhedo darśitaḥ.
athaiṣa jyotir etena yajeteti jyotiṣṭomāj jyotir iti saṃjñāntareṇa karmabhedaḥ. vaiśvadevyām ikṣā vājibhyo vājinam iti ca utpattiśiṣṭaśrautām ikṣāvirodhād vājinaṃ vaiśvadeve karmaṇi niveśam alabhamānaṃ svāśrayaṃ yāgāntaram upakalpayati. so 'yaṃ vājinaguṇād bhedaḥ. kuṇḍapāyināmayane māsam agnihotraṃ juhotīti naiyamikāgnihotrāt prakaraṇāntareṇa kauṇḍapāyinahomasya bhedaḥ. tad evaṃ ṣoḍhā karmabhedo dvitīye. anyadupoddhātādinā.
tṛtīye tu pārārthyalakṣaṇasya śeṣatvasya ṣoḍhaiva viniyogasiddhir uktā. yathā tāvadaruṇimnaḥ tṛtīyāśrutyā kriyāṅgabhāve sāmānyato 'vagate aruṇayā krīṇātīti kriyāviśeṣalābho vākyāt. liṅgaviniyogas tu -- yathāprakaraṇāmnānasāmarthyāvadhṛtasāmānyāṅgabhāvasya bahirmantrasya sāmarthyāparanāmno liṅgād barhirlavane viniyogaḥ. prakaraṇaviniyogas tu -- iṣṭiprakaraṇāmnātānāṃ prayājādīnāṃ sādhyākāṅkṣiṇām upakārākāṅkṣiṇyā tayā saha sambandhaḥ. ubhayākāṅkṣālakṣaṇam eva hi prakaraṇam ācakṣmahe. kramaviniyogas tu -- prākṛtopakāranirākāṅkṣāyāṃ vikṛtau sannidhisamāmnātānām aṅgānām. na hi tatra prakaraṇaviniyogaḥ sambhavati. ubhayagāminī hy ākāṅkṣā prakaraṇam. anākāṅkṣā ceha vikṛtiḥ prākṛtopakāradvārapariprāptapadārthapariṣvaktā vaikṛtam eva tv aṅgānāṃ sannihitasamāmnānam anarthakaṃ mā bhūd iti tatsannidhipāṭhād eva teṣāṃ tatra viniyogo niścīyate. samākhyāviniyogas tu -- ādhvaryavasamākhyāteṣu padārtheṣv adhvaryor anenāmī kartavyā iti.
caturthe 'pi śrutyādibhir evāvadhṛtāṅgāṅgibhāvānāṃ dadhyānayanām ikṣādīnāṃ prayojyaprayojakatve vakṣyete. yad dhi śrutyādibhir yaccheṣatayāvagamyate tat tena{2,29}prayujyata iti sthāpitam. tad iha prayuktilakṣaṇe 'pi śrutyādir eva pramāṇagaṇaḥ, śeṣalakṣaṇe 'pi śeṣiṇāṃ śeṣāṇām ubhayeṣāṃ vā kramaniyamaḥ kiñcinmātraviśeṣabhinnaśrutyādibhir eva kriyate. yathā tāvad adhvaryur gṛhapatiṃ dīkṣayitvā brahmāṇaṃ dīkṣayati iti ktvāśrutyā kramaniyamaḥ. agnihotraṃ juhoti yavāgūṃ pacati iti pāṭhād anyādṛśe 'pi krame 'vagamyamāne 'rthāt kramaniyamaviparyayaḥ. homottarakālaṃ hi pākaḥ kriyamāṇo 'narthakaḥ syāt. homo 'pi nāsati haviṣi saṃ(pra)vartata ity arthāt pākottarakālam eva niścīyate. tad idaṃ liṅgam evārtha iti nāmamātrabhinnaṃ, sāmarthyam eva hi bhāvānāṃ liṅgam iti niścīyate. ihāpi dravyakriyayoḥ śaktinirīkṣaṇād eva kramaniyamāvadhāraṇam. pañcānāṃ tu prayājādīnāṃ samidho yajatītyevamādīnāṃ pāṭhāt kramaniyamaḥ. bahūnāṃ hi padārthānāṃ yugapadekena kartrānuṣṭhātum aśakter avaśyambhāvini krame 'vagamādhīnatvād anuṣṭhānasya krameṇa tūcyamāneṣu tathaivāvagamād anuṣṭhāne kramāpekṣāyāṃ sa eva kramo niścīyate. pratītahānāpratītopādānayor anupapatteḥ. ayam api pāṭhāparanāmnā sthānenaiva kramaniyamaḥ. sthānāt kramaniyamo yathā -- sādyaske karmaṇi saha paśūnālabhate ity agnīṣomīyasavanīyānubandhyānāṃ savanīyasthāne sahopalambhe codite kaḥ prathamaṃ prayujyatām ity apekṣāyāṃ sthānāt savanīyo buddho bhavan prathamaṃ niyamyate. tasya tadanuṣṭhānasthānam. so 'yam anuṣṭhānasādeśyalakṣaṇaḥ kramaḥ. pūrvaṃ tu pāṭhasādeśyalakṣaṇaḥ. dvedhā ca tārtīyakramo vibhaktaḥ. yathoktaṃ -
tatra kramo dvidhaiveṣṭo deśasāmānyalakṣaṇaḥ |
pāṭhānuṣṭhānasādeśyād viniyogasya kāraṇam ||

iti. pravṛttyā ca kramaniyamo yathā -- saptadaśa prājāpatyān paśūnālabhate iti coditeṣu paśuṣu codakaprāptānāṃ prokṣaṇādīnāṃ yatrakvacid ekasminn ekasyānuṣṭhāne dvitīyādiṣu kiṃ prathamapravṛttyaiva athāniyama iti saṃśaye niyamakāraṇābhāvāt prathamapravṛtteś cāniyamātmakatvād aniyamaḥ iti pakṣaṃ parigṛhya prathamapravṛttyaiva niyamo darśitaḥ. prayogavacanabalena hi paśūnāṃ yaugapadyam avadhāritam. tac cāvarjanīyād vilambanān na vyavadhānāntaram aṅgānām anujānīte. sāṅgeṣu hi paśuṣu yugapadanuṣṭhātavyatayā coditeṣv apīśvareṇāpi tathā sambhāvayitum{2,30}aśakteḥ avarjanīyavyavadhānaṃ tu vidher anumataṃ bhavati. tatra ca vaiṣamyakāraṇābhāvāt sarveṣāṃ sadṛśam evāṅgavyavadhānam. prathamapadārthakartrānuṣṭhite tadaivāṅgāntarānuṣṭhānāya tenaiva pradhānena codyamāne kartari prayogavacanapramāṇakayaugapadyabalena paśvantarair ākṛṣyamāṇe tatpadārthamātrasya paśvantareṣv anuṣṭhānaṃ sa paśuḥ pratīkṣate. tadante ca dvitīyapadārthānuṣṭhānāya kartāram ākarṣati. evaṃ saptadaśānāṃ paśūnāṃ ṣoḍaśabhir ekaikasya vyavadhānaṃ vidhyanumatam. vyavadhānaviśeṣas tu viśeṣāgrahaṇān nāśrayituṃ śakyam. ato dvitīyādīnām apy anuṣṭhānaṃ tata evārabhyeti siddhāntāt kramaniyamaḥ. ayaṃ ca prakaraṇāntargata evākāṅkṣaikapramāṇakatvād ekaiko 'pi paśur avyavadhānena padārthānuṣṭhānam ākṣipati. padārthaś ca tatsannidhāvātmano 'nuṣṭhānam. ata ubhayākāṅkṣayā kramaniyamo jāyamānaḥ prākaraṇiko bhavati. mukhyakrameṇa cāṃśānāṃ kramaniyamo yathā -- sārasvatau bhavata iti yugapadutpannayoḥ strīpuṃdevatayoḥ karmaṇor yājyākrameṇānuṣṭhāne 'vagate 'ṅgeṣu kramāpekṣāyāṃ mukhyakrameṇaiva kramo niyamyate. na hy aṅgānāṃ pradhānakālād bahirbhāvo 'sti. sāṅgaṃ pradhānam aikaśabdyād iti vakṣyati. so 'yaṃ vākyenaiva kramaniyamaḥ. sāṅgaṃ hi pradhānam ekavākyacoditam ekopakramāvasānam iti pradhānakrameṇaivāṅgānāṃ kramaniyamo jāyate. atrāpi śrutyādir eva pramāṇagaṇaḥ.
evamadhikāravicārādāv api śeṣaśeṣiprapañcārthatvāt śeṣalakṣaṇoktāny eva śrutyādīni siddhāntasthitihetutayā darśayitavyānīti. yathā tāvadādya eva svargakāmo yajeteti yāgasvargayoḥ kaḥ śeṣaḥ ko vā śeṣīti cintāyāṃ dravyāṇāṃ karmasaṃyoge guṇatvenābhisambandhaḥ (6.1.1) iti svargasya yāgaśeṣatayā liṅgabalena pūrvapakṣaḥ parigṛhītaḥ. tad dhi bhūtasya dravyasya sāmarthyaṃ yad bhāvyaṃ karma niṣpādayati. dravyaṃ ca svarhaḥ, srakcandanavāsassu tatprayogāt sūkṣmāṇi vāsāṃsi svarga iti yathā. ato dravyam eva karmārthaṃ, kāmapadasambandhaś ca sādhanaviṣayatayā darśayitavyaḥ. yo hi yadarthī sa tatsādhanam api kāmayata eveti liṅgabalena pūrvapakṣite vidhiśrutibalāt siddhāntitam. vidhir hi cetanapravartanātmakaḥ. na cānarthe puruṣaḥ pravartayituṃ śakyate iti yāgārthe svarge karmāsādhakam āpadyate. yathoktam asādhakaṃ tu tādarthyāt (6.1.2) iti. ato vidheḥ pravartanāśaktir mā vyāghānīti karmaiva svargārtham.{2,31}na ca dravyaṃ svargaḥ. anvayavyatirekābhyāṃ prītivacanatvāvagamāt. tad eva hi dravyam aprītikaraṃ na svargaśabdenopacaranto dṛśyante iti prītyanvayavyatirekānuvidhāyitvāt svargapadaṃ tadvacanam iti niścīyate. na ca sarvasyeṣṭatamā prītir anyaniṣpattaye bhavatīti sāmpratam. ato yad eva kiñcit prītyā samabhivyāhṛtaṃ tat tadartham eveti liṅgam api viparītam. ataḥ siddhaṃ yāgaḥ svargārtha iti siddhaś cādhikāra iti. parastād api śeṣabhūtasyaiva kartus tatrādhikāro darśayiṣyata iti śrutyādibalenaivādhikāralakṣaṇe 'pi siddhāntasthitiḥ.
uttaraṣaṭke tu śeṣā eva kiṃ sarvatropadeśenaiva sambadhyante, atha yathā prakṛti vyavatiṣṭhanta iti śrutyādibalenaiva nirṇeṣyante. aupadeśike hi dharmasambandhe nātideśaḥ sidhyati, pāriplavā hi tadā dharmā bhaveyuḥ. tad ihātideśopoddhātenaiva saptamādye yajyapūrvaprayuktatvaṃ vicāritaṃ yajyuddeśena dharmavidhānāt yajeś ca sāmānyavacanatvāt sarvatreti prāptam, na ca darśapūrṇamāsapadaṃ niyāmakaṃ, parisaṃkhyānād viśiṣṭoddeśena viśiṣṭānuvādād iti prāpte nirūpitaṃ - nātra darśapūrṇamāsābhyāṃ svargakāmo yajeteti yāgoddeśenāṅgāni vidhīyante, kiṃ tarhi, sāṅgapradhānaviśiṣṭāpūrvabhāvanaiva codyate. paścāt tv ekabhāvanāparigṛhītānām aṅgānāṃ pradhānānāṃ cāruṇaikahāyanīvat parasparānvayasiddhiḥ. bhidhyante ca śabdāntarādibhiḥ pratiprakaraṇam apūrvabhāvaneti kuto dharmasaṅkaraḥ. seyaṃ śrutyādipramāṇakaviniyogaparāmarśād eva vyavasthā sidhyati. yadā hy apūrvabhāvanānvayagarbho viniyogo dharmāṇāṃ na yāgasāmānyoddeśeneti siddhaṃ bhavati, tadā vyavasthā sidhyati. tatsiddhyā cāśrutetikartavyatākeṣu sauryādiṣu vidhyantāpekṣāyāṃ sāmānyātideśasiddhau pratyakṣavacananāmāvyaktacodanātadavayavadravyadevatāsāmānyabāhulyena viśeṣātideśasiddhiḥ. yatheṣṭau samānam itarat śyeneneti śyenavaiśeṣikāṇāṃ vācaniko 'tideśaḥ. māsam agnihotraṃ juhotīti kuṇḍapāyināmayane homanāmnā nityāgnihotradharmātideśaḥ. ekāhāhīnasatrāṇām avyaktacodanācoditatvena somasādṛśyāt taddharmātideśaḥ ityādi darśayitavyam. sarvaś cāyam atideśaḥ śrutyā viniyogānusāreṇaiva śeṣāṇāṃ sidhyatīti tatpramāṇagaṇakārita eva. ūho 'pi ṣoḍhā vibhaktaḥ. prākṛtopadeśānusāreṇaiva mantrādīnāṃ sidhyatīti so 'pi śrutyādipramāṇaka eva. so 'pi hy apūrvārtho dharmaviniyoga iti siddhe setsyati. ata{2,32}evāpūrvaprayuktir ādye sādhitā. bādho 'pi śrutyādipramāṇānusāreṇaiva. tatrāpi prākṛtaśāstrātideśāt sarvānuṣṭhānena pūrvapakṣite upakārapradhānatvād atideśasya tadabhāve 'nyato vā tallābhe pratiṣedhena vā bādho vakṣyate. yathā kṛṣṇalacarāv avaghātasya, khalevālīśarābhyāṃ yūpabarhiṣor ityādi darśayitavyam. etad api

prakṛtāv evopakāraparyantaśrutyādiviniyoga iti nirṇīyate. (?sidhyati) etāvāṃs tu viśeṣaḥ -- prakṛtau padārthaparigrahapurassaryupakārakalpanā, prāk tadasiddheḥ. vikṛtau tu prakṛtiparikalpitopakārasandarśanena tatparigrahapurassaraṃ padārthaparigrahaḥ. sa eva hi vidhināpekṣyte. sa tu prakṛtāvasiddho ('pi) kalpayitvā gṛhyate. vikṛtau ca prakṛtisiddha evopādīyata iti. ata eva śāstrapadārthayor anatideśaḥ, tayor vidhyanapekṣitatvād iti. tantrāvāpalakṣaṇe 'pi viśeṣā eva pradhānānāṃ kiṃ tantreṇopakārakā utāvṛttyeti śeṣāṇām eva vicāryamāṇatvāt tatpramāṇagaṇānusārī nirṇayo darśayitavyaḥ. tatra hi deśakālaphalādīnāṃ tantrasambandha āgneyādīn prati prayājādīnāṃ tantrānuṣṭhāne hetur bhaviṣyati. sa ca śrutyādipramāṇaka eveti tatrāpi sa eva pramāṇagaṇaḥ. prasaṅgalakṣaṇe 'pi paśvarthānuṣṭhitānāṃ prayājādiśeṣāṇāṃ paśutantramadhyapātipuroḍāśopakārakatvaṃ deśāditantranibandhanam eveti pūrvavat pramāṇagaṇaḥ. ata eva bhāṣyakāreṇa prathamasūtre daśādhyāya eva śeṣalakṣaṇaśabdaḥ prayuktaḥ. yo 'pi vacanavyaktibhedena pūrvapakṣasiddhāntavibhāgaḥ yathā svargakāmo yajeteti svargakāmo yāgaṃ kuryād iti pūrvaḥ pakṣaḥ yāgena svargaṃ kuryād iti siddhānta iti, so 'pi nārthaśūnyāsu buddhiṣu sidhyati. karmabhyaś ca darśapūrṇamāsakārīryādibhyaḥ paraloke ihaloke bhavatsvargavṛṣṭyādiphalasambandho bāhyāśraya eva, asati tasmin dvaividhyānupapatteḥ. ataḥ sarvam idaṃ bāhyārthasiddhāv asatyām ayuktam āpadyeteti tadupapādanāya dharmārthibhir mīmāṃsakair lokaprasiddhaiḥ pratyakṣādibhiḥ pramāṇaiḥ pūrvottarapakṣavibhāgenārthasya sadasadbhāvayor yatnaḥ kāryaḥ. pūrvapakṣaviśuddhā hi buddhiḥ siddhāntakarī bhavati. ato 'numānenaivārthāpahnavapūrvapakṣaṃ kṛtvā pratyakṣeṇa tatsadbhāvasiddhānto darśayitavyaḥ. sarvaś cāyaṃ prayāsaḥ sakalalaukikavaidikakriyāṃ{2,33}prati tatsiddhyartham iti yāvat. anyathā sarvārthakriyāṇām ucchedo bhavet. ataḥ prayojanavad bāhyārthapratipādanam. akriyāṅgasya tu pratipāditasyāpy anartha(tva)m eveti kriyāṃ pratīti yuktam eveti

atra codayati -- yade ti. jñānamātrapakṣe hi bauddhānām iva sarvo 'yaṃ pramāṇādivyavahāraḥ sidhyaty eva. te hi vadanti --
dve satye samupāśritya buddhānāṃ dharmadeśanā |
loke saṃvṛtisatyaṃ ca satyaṃ ca paramārthataḥ ||
iti. atas tadvad eva vyavahārasiddhau kiṃ pāramārthikārthapratipādanavyasaneneti

atra dūṣaṇam āha -- saṃvṛter iti. satyam. saṃvṛtisatyena sarvam idaṃ bauddhair āśrīyate. na tv etad yuktam. satyabhedānupapatteḥ. yaḥ khalv ayaṃ satyabhedo bauddhair āśritaḥ saṃvṛtisatyaṃ paramārthasatyam iti, nāyam upapadyate. saṃvṛteḥ satyatvābhāvāt. mithyāparyāyo hi saṃvṛtiśabdaḥ. kathaṃ tasya satyaśabdasamabhivyāhāraḥ. na hy ayam akṣaśabda iva vibhītakādīnāṃ saṃvṛtiparamārthayoḥ sādhāraṇaḥ satyaśabdaḥ. ataḥ satyabhedānupapattir iti. virodham eva vyanakti -- satyaṃ ced iti

virodhād eva ca mṛṣārthaparamārthayoḥ sāmānyam api satyatvaṃ nābhyupagantuṃ śakyam. samānānāṃ bhāvaḥ sāmānyam. kutas tasya virodhinor avakāśaḥ. na hi bhavati dharmādharmayor dharmatvam adharmatvaṃ vā sāmānyam ity āha -- satyatvam iti virodhād antena. anyamātrayor api tatparāmarśābhāvād durupagamaṃ sāmānyaṃ vṛkṣasiṃhayor iva vṛkṣatvam. kiṃ punarvirodhinos tat syād ity āha -{2,34}na hīti. atra cākṣādivat sādhāraṇaśabdatā pūrvaṃ satyaśabdasya nirākṛtā iha gavādivat sāmānyaśabdateti vivecanīyam iti

ato lokaṃ vañcayituṃ mithyāparyāyo 'pi saṃvṛtiśabdo bauddhavidagdhair anudvegakaratayā mithyātva eva vivakṣite svanāstikyaparijihīrṣayā prayukto lālāyām iva vaktrāsavaśabda ity āha -- tulyārthatva iti saṃvṛtir antena. vakṣyamāṇenetikaraṇena sambandha iti. kalpanāvācoyuktir api svanāstikyaparihārārtham eva tair āśritety āha -- kalpaneti ce ti. kalpanāmātrakalpitena bāhyena sarvalaukikavyavahāra ity api nirvastuke jagaty abhinnasya cinmātrasya kalpanāyā bhettum aśakyatvād durbhaṇam. kvacid dhi bhinnam eva kiñcid rūpāntaraṃ kalpanās padaṃ bhavati śuktāv iva rajatarūpam. yasya tu na kiñcid bhinnam asti, tat kena rūpeṇa kalpyatām. tad etad āha -- kalpanāpī ti

nanu tridhaiva tattvaṃ vibhajāmahe satyam asatyam saṃvṛtisatyaṃ ceti. saṃvṛtaṃ hi nātyantam asad bhavati, vyavahārāvisaṃvādāt. nāpi sad eva, pramāṇāntaravirodhāj jātyādivat. ato na saṃvṛtiḥ pramāṇaṃ nāpramāṇam iti vidhāntaram evedam iti yuktas tadāśrayatayā vyavahāra ity ata āha -- tasmād iti. yataḥ khalu saṃvṛtir mithyājñānaṃ na vastukḷptyai prabhavati, tasmād yat paramārthato nāstīti nirūpyate na tat saṃvṛtyā tadrūpaṃ bhavitum arhati. nāsty eva tat. yat tu tāvad vyavahārāvisaṃvādi tad asty eva, na hy asataḥ sarvadā vyavahārahetubhāvaḥ sambhavati. yad evārthakriyākāri tad eva ca paramārthasad iti vaḥ siddhāntaḥ. ataḥ katham arthakriyākāritve saty api jātyādīnām asatyatvam. tasmād yadi vyavahārāṅgatayā bāhyam asti, tat tarhi paramārthata evāsti.{2,35}tad eva satyam ity ucyate. anyat tu saṃvṛtir mithyeti. na tu satyadvayakalpanātmānaṃ labhate. tantreṇa tadvṛttasya pūrvāparābhyāṃ sambandhaḥ. paramārthata iti ca nāstīti pūrveṇa sambadhyata iti

api ca svapnāvagatā apy arthāḥ kecicchokaharṣādivyavahārahetavo dṛśyante. atas te 'pi sāṃvṛtā eva. tadvac ca bāhyārthābhyupagame svapnādibhogatulya eva śubhāśubhakarmaphalopabhogo bhavet. atas tannivṛttyartham api paramārthasatye bāhye prayasyate ity āha -- svapnādī ti

kaḥ punaḥ svapnatulyatve doṣaḥ, ata āha -- na hī ti. kim iti na pravartate ata āha -- yādṛcchikatvād iti. na hi svapnasukhaṃ me bhavatīti vidvāṃsaḥ prayasyanti. yādṛcchikaṃ hi svapnasukham agaṇitasāmparāyikaihikanimittaṃ, na tat prayasyato bhavatīti buddhvā vidvadbhis tūṣṇīm udāsīnair evāsyeta, na kvacit prayatnaḥ kriyetety arthaḥ

ato 'vaśyaṃ pāramārthikīṃ phalaprāptim icchadbhir upapattyā bāhyavastuviṣayā pratipattir vidhātavyety asti vicārasya prayojanam ity upasaṃharati -- paramārthe ti

atra bhāṣyakāreṇa bāhyārthasadbhāva eva pūrvapakṣapurassaraṃ pratipāditaḥ, na tu jñānasadbhāvaḥ. tat kasya hetoḥ. asti hi tatsadbhāvavipratipattir api. mādhyamikā hi jñānam apy apalapanti. atas tannirākaraṇam api yuktam. yat{2,36}punastadupekṣyaiva bāhyārthāpalāpo nirākriyate, tatra kāraṇaṃ vaktavyam ata āha -- tatre ti trayeṇa. asyārthaḥ -- yogācārā hi jñānamātram arthaśūnyaṃ pāramārthikaṃ manyante. mādhyamikās tu jñeyābhāvād akarmakajñānānutpatter jñānasyāpy abhāvam icchanti. tatra dvayor api vādinos tāvad bāhyārthaśūnyatvaṃ sādhāraṇam. arthanivṛttyadhīnatvāt jñānanivṛtteḥ. ato dvayor api sādhāraṇo bāhyārthāpalāpa iti sa eva nirākriyate. api ca tanmūlo jñānāpahnavaḥ. tatas tasmin nirākṛte nirākṛta eveti bāhyārthasadbhāve pūrvottarapakṣavibhāgena bhāṣyakṛtā prayatnaḥ kṛtaḥ. ādyas tatraśabdo vākyopanyāsārthaḥ. dvitīyas tu pūrvoktadarśanabhedaparāmarśārthaḥ. tatra matabhede ity arthaḥ

nanu bāhyārthāpahnavo dvidhaiva bauddhair āśritaḥ pramāṇataḥ prameyataś ca. tathā hi -- evaṃ tair uktaṃ - na tāvadaṇavo 'tīndriyāḥ pramāṇaviṣayāḥ. na tatsamūhaḥ, tasya tadatirekiṇo 'bhāvāt. nāvayavī. tasyāvayavavyatirekeṇānupalambhāt. avyatireke ca tanmātrāpātāt. evam āntyāvayavebhyo vikalpya avayavī nirākāryaḥ. te tv atīndriyā eva. ato na kiñcana grāhyam avatiṣṭhate iti. tad etat parityāge kiṃ kāraṇaṃ, yat pramāṇata eva bāhyāpahnava upanyasyate nirasyate ceti. ata āha -- bāhyārthe ti sārdhena. ayam arthaḥ -- yady api dvedhā bāhyārthāpahnavo bauddhair āśritaḥ, tathāpi pramāṇāśrita eva mūlabhūtatvād iha vicāryate. pramāṇamūlā hi prameyasthitiḥ. tad yadi pramāṇam anuguṇaṃ, kiṃ vastuvikalpaiḥ. na tadbalena tadanupapattiṃ parihṛtyārtho vyavasthāpyate. atha tu{2,37}pramāṇam evārthaṃ pratyācaṣṭe, kiṃ prameyavikalpaiḥ kṛtakarair iti. iha śābare tantre. idānīm asminn avasare. pramāṇastha eva bāhyāpahnavo vicāryata iti

nanu yadi pramāṇastho vicārayitavyaḥ, tataḥ pratyakṣasya mukhyatvāt tadanusāreṇaiva vicāro yuktaḥ. bauddhair api pratyakṣasāmarthyād evaikaṃ tattvam āśritam. naikasminn ākāre bhāsamāne dvaitam ātmānaṃ labhate iti hi manyante. anumānaṃ tu bhrāmyataḥ pratyuktam iti kiṃ tatpurassarīkriyate ata āha -- prastuta iti. evaṃ hi manyate -- yady api pratyakṣaśaktinirūpaṇam eva bāhyārthasadasadbhāvayoḥ pradhānaṃ, tathāpi parair anumānam api bāhyāpahnave darśitam iti tad api nirākāryam. anirākṛte hi tasmiṃs tatraiva kecid āsthāṃ pratibadhnīyuḥ. atra cāyam evopanyāsakramo yuktaḥ yat prathamam anumānam upanyasyate, tatas tasya pratyakṣeṇa bādham upanyasya tasmiṃś cokte punaḥ pratyakṣaśaktyapekṣaṇena pūrvottarapakṣāvā(?dāv e/da e)va pratyakṣaśaktinirūpaṇena nirṇaye kṛte 'numānasyopanyāso 'navasara eva syād iti

anumānabhāṣyam idānīṃ prakṛtasaṅgatidarśanārtham avatārayati -- tatre ti ity antena. saṅgatim āha -- asye ti durlabha ityantena. ayam arthaḥ -- yat sūtrakāreṇa tatsaṃyogajaṃ pratyakṣam uktaṃ tadākṣepeṇaiva saṅgacchate. kālpaniko hy ayam indriyārthasamprayogaḥ, indriyāder abhāvāt. kālpanikaś ca sakalamithyājñānasādhāraṇa iti tadatadyogajatvavibhāgo na yukta iti sūtroktākṣepa iti

{2,38} svoktākṣepeṇa vā saṅgatir ity āha -- mithyātvam iti. yad etadvṛttikāragranthānta uktaṃ - yasya ca duṣṭaṃ karaṇaṃ yatra ca mithyeti pratyayaḥ sa evāsamīcīnapratyayaḥ nānyaḥ iti tadanenākṣipyate. sarvamithyātve viśeṣaṇopādānavaiyarthyam iti

bhāṣyatirohitam anumānam idānīṃ vispaṣṭam upanyasyati -- stambhādī ti. stambhādipratyaya iti dharminirdeśaḥ. mithyeti dharmavacanaṃ, pratyayatvād iti hetuḥ. tathāhīti dṛṣṭāntavacanam iti

atra bhāṣyaṃ sarva eva nirālambanaḥ svapnavat pratyayaḥ iti. tad yathāśrutaṃ sarveṣām anālambanatvaṃ sādhayati. tatra cāṃśe siddhasādhanatā syāt, vibhramāṇām anālambanatvāt. yadvijñānam anyathā santam anyathā budhyate 'rthaṃ tannirālambanam iṣyata eva. tathā sarvasmin pakṣīkṛte svapnajñānasyāpi tadantarbhāvād dṛṣṭāntābhāvaḥ. sarva eveti caivaśabdānupapattiś ca. sa hi vibhaktapratiṣedhe dṛṣṭaḥ. yathedaṃ devebhya idaṃ brāhmaṇebhya iti vibhakte bhavati vacanaṃ sarvam evedaṃ brāhmaṇebhya iti. tatra vibhāgapratiṣedhapara evakāro dṛśyate. sarvasmiṃs tu pakṣe sarva ity ācakṣīta, naivakāraṃ prayuñjīta. ato jāgradbuddhivivakṣayaiva bhāṣyaṃ vyākhyātavyam ity āha -- siddhasādhane ti sārdhena. nanv evam apy aviśeṣitanirālambanatvopādāne 'bhyupagamavirodhaḥ. svāṃśālambanatvaṃ jñānānāṃ bauddhair iṣyata evāta āha -- svāṃśe ti. ata eva kāraṇād bāhyaviśeṣaṇaviśiṣṭam anālambanatvaṃ sādhanīyam ity arthaḥ

{2,39} aparam api bhāṣyaṃ pratyayasya hi nirālambanatāsvabhāva upalakṣitaḥ svapne. jāgrato 'pi stambha iti vā kuḍya iti vā pratyaya eva bhavati, tasmāt so 'pi nirālambanaḥ iti. tasyārtham āha -- pratyayasye ti. pratyayasya hi nirālambanatāsvabhāva upalakṣitaḥ svapne ity etāvatā bhāgena tāvat sādhyena nirālambanatvena vyāptaṃ pratyayatvaṃ hetur nirdiśyate. dṛṣṭāntavacanam iti yāvad iti. nanu na pratyayatvād iti hetur upāttaḥ, kasya vyāptir nirdiśyate. ata āha -- hetuś ce ti. yady api pratyayatvasya na vyaktaṃ pañcamyā hetutvam upāttaṃ, tathāpi upanayanākhyena sādhanavākyāvayavena jāgrato 'pītyādinā hetuḥ pradarśita eva. yadaiva hi sādhyānvitaṃ pradarśitaṃ pratyayatvaṃ punaḥ pratijñārtha upanīyate, tadaiva tad atra hetur iti pradarśitaṃ bhavaty eva. sādhyānvitasyaiva pakṣasthasya hetutvād iti. kaḥ punar ayam upanayaḥ. sādhanavākyāvayavaviśeṣaḥ. pañcāvayavaṃ hi sādhanavākyaṃ pratijñā hetur udāharaṇam upanayo nigamanaṃ ceti. tatra sādhyanirdeśaḥ pratijñā. yathā anityaḥ śabda iti. utpattidharmakatvād iti hetuḥ. utpattidharmakaṃ sthālyādi dravyam anityaṃ dṛṣṭam ity udāharaṇam. tathā cotpattidharmakaḥ śabda ity upanayaḥ. sa hy udāharaṇāpekṣaṃs tathety upasaṃhāro na tatheti vā sādhyasyopanaya iti varṇitam. kim uktaṃ bhavati. dvedhā hi hetuḥ sādhyaṃ sādhayati udāharaṇasādharmyād vaidharmyād vā. tatra sādharmyaṃ pradarśitam. vaidharmyaṃ tu yathā -- tasyām eva pratijñāyāṃ tasminn evotpattidharmakatvād iti hetau anutpattidharmakam ātmādi dravyaṃ nityaṃ dṛṣṭam. na ca tathā śabdo 'nutpattidharmaka iti. tatra yo 'yaṃ dvividhodāharaṇāpekṣaḥ sādharmyodāhṛte tatheti vaidharmyodāhṛte na tatheti sādhyasya śabdasya sambandhitayotpattidharmakatvasyopasaṃhāravacanam upanayaḥ, sa codāharaṇāpekṣa eva. udāharaṇadvaitād eva tadupasaṃhāradvaitaṃ bhavati. vaidharmyodāharaṇena ca viruddhanivṛttyā sādhyasambandhitvena hetor upasaṃhāraḥ. yathātmādi dravyaṃ nityam anutpattidharmakam, na ca tathā śabdaḥ ity anutpattidharmakatvapratiṣedhenotpattidharmakatvam upasaṃhriyate. prakṛte tu sādharmyodāharaṇe{2,40}tathaiveti hetor upasaṃhāra upanayo veditavyaḥ. nigamanaṃ tu hetvapadeśāt pratijñāyāḥ punarvacanam. tasmād utpattidharmakatvād anityaḥ śabda iti. nigamyante 'nena
pratijñāhetūdāharaṇopanayā ekatrārtha iti nigamanam. samarthyante sambadhyante iti yāvat. asati hi tasminn anabhivyaktasambandhānām arthapratipādakatvaṃ na syāt. sati tu tasmin sarveṣām avayavānāṃ tātparyadarśanāt parasparasambandhaḥ sphuṭo bhavati. nigamanaṃ saṅgamanaṃ sambandhanam iti yāvad iti

nanu nāvyāvṛtto vipakṣād dhetur bhavatīti vaidharmyadarśanena hetor vyatireko darśayitavyaḥ. na cātra tathā darśitaḥ, sādharmyamātravacanāt. ata āha -- vipakṣe ti. nirālambanatve hi sādhyamāne sālambanatvaṃ vipakṣaḥ. na ca sarvānālambanatvavādinas tad astīti kiṃ tadvyatirekapradarśaneneti. nanu pratyaye pakṣīkṛte tasminn eva hetau pratijñārthaikadeśo hetur ata āha -- sāmānyasye ti. sāmānyaviśeṣātmakā hi pratyayāḥ. tatra viśeṣe pakṣīkṛte sāmānyaṃ hetur iti na pratijñārthaikadeśateti

atra siddhāntabhāṣyaṃ jāgrato hi buddhiḥ supariniścitā kathaṃ viparyasiṣyatīti. anena kila supariniścitatvena jāgraddhiyāṃ sālambanatvaṃ sādhyate. na ca supariniścitatvaṃ bāhyālambanasambaddhaṃ parān prati prasiddham. ato nānenāsiddhāvayavenānālambanānumānaṃ parāṇudyate, sapratisādhanaṃ vā bhavati. tasyobhayaprasiddhāvayavatvāt. asya ca tadviparītatvāt. ato{2,41}jātyuttaram evedaṃ bhāṣyakāreṇa dattam ity ākṣipati -- jāgrajjñāna iti dvayena. vaidharmyavikalpasamayoś ca svarūpaṃ śabde vakṣyāmaḥ. saty eva pratyayatve supariniścitāsupariniścitadharmāntaravikalpanāt sādhyadharmavikalpāpādanena vikalpasamatā. tathā sādharmye vādinā prayukte nirālambanānāṃ svapnajñānānām asupariniścitatvadarśanāt sādhyeṣu jāgrajjñāneṣu supariniścitatvena vaidharmyāt pratyavasthānena vaidharmyasamatā. prapañcas tu paścād bhaviṣyatīty uktam iti || 28 --29 ||
evam ākṣiptaṃ bhāṣyam ekena[704]matena samādadhāti -- duṣṭatvād iti. evaṃ hi manyante -- duṣṭasādhanaprayoge duṣṭam evottaraṃ deyam iti, evaṃ hi tadā vādī pratibodhito bhavati yathā bhavān madīyaṃ dūṣaṇaṃ duṣṭaṃ manyate tathāham api[705]tvatsādhanam, ato 'sau svasādhanān nivartate iti. idaṃ tu samarthanaṃ nopapadyate. nigrahasthānadvayaprasakteḥ. paryanuyojyopekṣaṇaniranuyojyānuyogātmakanigrahasthānadvayam evaṃvādino bhavet, yaḥ santaṃ doṣam anuktvānyam asantaṃ jalpati. na caivaṃvādinaḥ svasādhanadūṣaṇāvagamo bhavati. param eva tu duṣṭadūṣaṇaprayogeṇopālabhate. ataḥ pāśupatottaratulyam ekajātīyakaṃ varjanīyam ity anyathā samādhānam āha -- pratijñe ti. nānenānumānam upanyasyate. kin tu paroktānumānasya pratyakṣavirodho varṇyate. asannikṛṣṭe 'rthe 'numānaṃ pramāṇam. iha tu supariniścitābhir jāgradbuddhibhir niścitasadbhāvasya bāhyasya pratyākhyānānumānaṃ pratyakṣeṇa mukhanirodhān na jāyata evāgnāv iva śaityānumānam. yadi paraṃ bāhyasya prayogamātraparyavasitam eva sādhanavacanam, anumimānasyāpi sphuto bahirviṣayabo(?dhe/dho) jāyata eva. tathāvidhasyāpi mithyātve kaḥ samāśvāsaḥ. nanv evam anumānam anāśvāsanīyam eva, na. tadabhāvāt, uktam etat pratyakṣe paripanthini na tatpratipakṣam anumānam ātmānaṃ labheta śrauta iva viniyoge laiṅgikaḥ. sādhanavākye tv ayogyānvayapadasannikarṣād vandhyāsutavākyavat saṃsargajñānaṃ bhrāntir eva. na tu kasyacid laiṅgikaṃ stambhādiṣv abhāvajñānam utpadyate. nanu vyāptaṃ pratyayatvam anālambanatvena. vyāpyāc ca jñātasambandhasya vyāpakajñānaṃ notpadyata iti{2,42}haṭha evāyam. na. vyāptibhaṅgāt. saṃvidann eva hi vyāptim abādhitena pratyakṣeṇa sarvadeśakālādibhāvinā na pratyayatvaprayuktaṃ mithyātvam, api tu pūrvoktahetudvayaprayuktam iti niścinoti. tad idam uktam -- anyatas tu svapnapratyayasya mithyābhāvo visaṃvādād avagamyate iti

__________NOTES__________
[704] keṣāṃ ma
[705] ta (KHA)
kathaṃ punar atra pratyakṣabādhaḥ. pratyakṣaṃ hi grāhyam antareṇātmānam alabhamānaṃ tanmātram avasthāpayati na bāhyam. kiṃ hi tasya bāhyena vinā na sidhyati. grāhyaś ca svāṃśo bauddhair abhyupagata eva. ato na bāhyāpahnave pratyakṣatvādivirodhaḥ. ata āha -- śakṣyāma iti dvayena. ayam abhiprāyaḥ -- śūnyavāde hi pratyakṣasya svāṃśagocaratvaṃ nirākariṣyāma eva. tannirākaraṇe ca bāhyaviśeṣaṇopādānam anarthakam eva, tadvyatiriktagrāhyāntarāsambhavāt. ato 'nālambanapakṣo grāhyamātranivāraṇa eva bhavati. pratyakṣādeḥ svāṃśanirākara(ṇā)d bāhya eva viṣayo 'vaśiṣyate. ato bāhyaviśeṣaṇena vinā grāhyamātrāpahnave bhavati pratyakṣādibhiḥ pakṣabādhaḥ. saty api kathañcid bāhyaviśeṣaṇe pratyakṣāder api bāhyaviṣayāvaśeṣāt tanniṣedhaṃ kurvāṇasya vādinas taiḥ pratyakṣādibhiḥ pakṣabādhanaṃ bhavet. pūrvaṃ tu pratyakṣagrahaṇam upalakṣaṇārthaṃ sarvapratyakṣādivirodha eva tv anālambanānumānasya darśayitavya iti

yat tu supariniścayena bāhyālambanasambandhaḥ prasiddhaḥ. kiṃ tadupanyāsenety uktam, ata āha -- suniścayene ti. uktam idam asmābhir nāyam anumānaprayoga iti, kin tv anumānena jāgratpratyakṣadhiyāṃ svapnadhīsāmānyaṃ manyamānasya tadvaiṣamyapradarśanārthaṃ supariniścitatvābhidhānam. supariniścitā ete{2,43}pratyayā balīyāṃsaḥ. naiṣu paripanthiṣv anumānam ātmānaṃ labhate. etasmād anumānād ity arthaḥ

etad eva prapañcayati -- duṣṭajñāne ti. duṣṭenāsupariniścitena gṛhīto 'rthaḥ pratiṣedham arhati netara iti. gṛhītamātrabādhe tu bahavaḥ sādhanadoṣā bhāṣyakāreṇāntarṇītāḥ. tān pratipādayiṣyan pakṣābhāvaṃ tāvad āha -- gṛhīte ti. yadi gṛhītamātraṃ mithyety ucyate, tadā yo 'yaṃ nirālambanāḥ pratyayā iti svapakṣaḥ so 'pi gṛhītatvān mithyā syāt. ataḥ śakyaṃ vaktuṃ pakṣa evāsmin bhavatsādhane nāstīti

api ca, nirālambanatvena viśiṣṭāḥ pratyayāḥ sādhyante. tad iha viśeṣaṇaviśeṣyabhedāvagrahasyāpi mithyātvān na viśeṣaṇaviśeṣyayor vivekaḥ sidhyati, tadabhāvāc ca vaktuṃ śakyam aprasiddhaviśeṣaṇaviśeṣyaḥ pakṣo 'prasiddhānyataro veti. tad etad āha -- agrāhyatvāc ce ti. anyatarasya vā asiddhir vaktavyety arthaḥ.
dūṣaṇāntaram āha -- vaktṛśrotror iti. pañcadhā svavāgvirodhaḥ. abhidhoccāraṇadharmadharmyubhayoktibhiḥ. tad idam ubhayoktyā svavāgvirodhaḥ. dvayor api viśeṣaṇaviśeṣyayor nirālambanatvapratyayayor yad vaktuḥ śrotuś ca jñānaṃ jāyate, tad api pratyayatvād anālambanam iti pakṣo na sidhyatīti, tatsālambanatve cānaikāntikatvān na pratyayānām anālambanatvaṃ bhavet. so 'yam ubhayoktyā svavāgvirodha iti

{2,44} dūṣaṇāntaram āha -- sambhavo na ce ti. evaṃ hi vikalpanīyam. kiṃ nirālambanatvaṃ dharmiṇo bhinnam abhinnaṃ vā. na tāvad abhinnaṃ viśeṣaṇam arhati. na ca bhedagrāhiṇo jñānasya mithyātvād bhettum arhatīti. upasaṃharati -- tasmād iti

bauddhānāṃ pratyavasthānam āha -- nirālambanate ti. evaṃ hi manyante -- vastuni vyatirekādivikalpo yuktaḥ nāvastuni. yathāhuḥ -- vastuny eṣa vikalpaḥ syād iti. na cālambanapratiṣedho vastunaḥ kiṃ tadvyatirekādipraśneneti

dūṣaṇā[706]ntaram āha -- yadī ti tvam antena. yadi tāvad avastu, kathaṃ tad asmān pratibodhayitum icchā bhavataḥ. svayaṃ vā tadviṣayā buddhiḥ. na hy avastu buddhiviṣayo bhavati. tadviṣayatve ca vastutvāpātāt. arthakriyālakṣaṇatvāc ca sattvasya. tallakṣaṇatvāc ca vastutvasyeti. yadi tūcyate - yady api nirālambanatvaṃ nāma na kiñcit paramārthato 'sti. tathāpi tatsattvaṃ kalpayitvānumānavyavahāraḥ kriyate pratimāyām iva devatātvam ārādhanādivyavahāra iti. tad ayuktam. asataḥ kalpanāyogāt. anyatra prasiddhasadbhāvā hi viṣṇvādyā devatā yuktaṃ[707]yad anyatra kalpyante. atyantāprasiddhasadbhāvaṃ tv anālambanatvaṃ na gaganakusumādivat kalpanām arthati. tad etad āśaṅkayā sahāha -- kalpite ti

__________NOTES__________
[706] ṇam ā
[707] ktā (KHA)
{2,45} api ca keyaṃ kalpanā. yadi jñānaṃ, kiṃ tena jñāyate. yadi nirālambanatvam, tat tarhi kalpanā jñānotpattau vyāpriyamāṇā katham avastu bhaviṣyati. arthakriyākāritvam eva hi vastutvaṃ, jñānotpādanam api cārthakriyetyabhiprāyeṇāha -- kḷptāv iti. atra codayati -- katham iti. yady avastu na sādhyaṃ, kathaṃ tarhi bhavatām api meghābhāvena vṛṣṭyabhāvaḥ sādhyata iti. pariharati -- vastv iti. bhaved evaṃ yady abhāvo na vastu syāt. sa vastv ity abhāvaparicchede vakṣyate. yady api cābhāvo na vastuśabdavācyaḥ lokavirodhāt, tathāpi nāsau nissvabhāvaḥ. prakhyāyate hy asau svasaṃvedyena bhāvātirekiṇā rūpeṇa. ato 'rthakriyāyā eva ghaṭiṣyata iti na kiñcid anupapannam iti

kiñ cedam api cātra vikalpanīyaṃ - yo 'yaṃ dharmiṇo nirdeśakaḥ pratyayaśabdaḥ sa kiṃ bhāve kartari karaṇe vā vyutpadyate, karmaṇi vā. pūrvokteṣu tāvat kalpeṣu virodhaḥ, akarmakapratyayāsambhavāt. na hi pratītir asti pratyetavyaṃ nāstīti sambhavati. tadanavaṣṭabdhasya (?kṛ/ta)drūpasyāprakāśāt. evam eva kartṛkaraṇayor api vācyam. yadi jñānam evārthaprakāśe tajjanmani vā kartṛtvenopacaryate karaṇatvena vā vivakṣādhīnatvāt kārakāṇāṃ, tathāpi tayoḥ pratyāyyena karmakārakeṇa vinānupapattiḥ. so 'yaṃ svavāgvirodhaḥ. pratyaya ity uktamātra eva tatsvabhāvaparāmarśāt pratyetavyābhāvaḥ pratiṣidhyate mātā me vandhyetivanmātṛtvena vandhyātvam. ato na pratyaye pakṣīkṛte nirālambanatvaṃ sādhayituṃ śakyam. karmavyutpattau siddhasādhanam eva. tad etat sarvam āha -- tathe ti ||
siddhasādhanaṃ vivṛṇoti -- pratyāyyasye ti. na khalu jaḍo rūpādiḥ kiñcinnālambata iti

{2,46} kartṛkaraṇapakṣe tv ayam aparo doṣaḥ yaddharmadharmivacanayoḥ śabdayor api nirālambanatvaṃ pratijñāyeta. pratīte hi kartā karaṇaṃ vā pratyayaḥ. yathā ca kartṛkaraṇatve vivakṣāvaśād jñāne bhavataḥ, tathā śabda iti. ata eva vakṣyati --
śabdānāṃ karaṇatvaṃ vā kartṛtvaṃ vā nirūpitam |
iti. kiñ cedaṃ śabdayor anālambanatvam anyad ato 'bhidheyābhāvāt. tadabhāve ca pakṣābhāvaḥ prasajyata ity āha -- kartṛtva iti

bhāvādiṣu virodhaḥ syād iti yad uktaṃ tad vivṛṇoti -- pratyāyyena ce ti. kartrādibhāvo hi na pratyāyyabhedam antareṇa sambhavati. atas tatpravṛttinimitte pratyayaśabde svavacanavirodhaḥ. sa cāyam asmābhiḥ prāg eva vivṛtaḥ. vāśabdo 'nantaravivṛtakarmavyutpattyapekṣayeti

yadi tv avibhaktāvayavo rūḍhirūpeṇa pratyayaśabda upādīyate, tadarthaś ca pakṣīkriyate, tathāpi vastv antaragrāhakasyaiva vastuto 'smākaṃ pratyayatvena prasiddheḥ svavacanavirodha eva bhavet, tad etad āha -- athāpī ti. tathāpīti. tathāpi svavacanavirodha iti pūrveṇa sambandha iti. kathaṃ svavacanavirodhaḥ. ata āha -- grāhakam iti

vastvantarasyaiva hi grāhyasya grāhakam ātmadharmākhyaṃ vastv eva pratyaya iti naḥ prasiddham. ataḥ kathaṃ tasyāsati grāhye siddhir iti dūṣaṇāntaram āha -- tam abhyupetye ti. evam ayam asādhanavādī vaktavyaḥ kiṃ yādrśo 'smābhiḥ pratyaya{2,47}iṣyate sa tathāvidha evābhyupetya bhavatā pakṣīkriyate, na vā. tatrābhyupagame tāvadabhyupetavirodha iti. api caivaṃ sati cāprasiddhaviśeṣyaḥ pakṣo bhavati, tvanmate bāhyārthagrāhipratyayānabhyupagamād ity āha -- viśeṣyasye ti. atādṛśe tu svābhimate pakṣe 'smākam aprasiddhaviśeṣyaḥ pakṣa ity āha -- asmākam iti

kiñ ca yādṛgātmadharmaḥ pratyayo 'smākam abhimataḥ, sa pakṣo bhavadabhimato 'thavā svatantraḥ. pūrvasmin kalpe bhavato 'prasiddhaviśeṣyatā. uttarasminn asmākam iti pūrvavad eva darśayitavyam ity āha -- ātmadharme ti. yadi tv anirdhāritaviśeṣaṃ pratyayamātraṃ pakṣīkriyata ity ucyate, tan na. tathāvidhasyānirūpaṇād ity āha -- na ce ti

nanu śakyam idam anyeṣv api pakṣīkṛteṣu vaktuṃ yathā -- kim ākāśaguṇaḥ śabdaḥ svatantraṃ vā dravyaṃ paudgalākhyaṃ vā nityatayā pakṣīkriyata iti. atha tatrāvivakṣitaviśeṣaṃ śabdārthasāmānyopalakṣitaṃ rūpaṃ pakṣa ity ucyate, tad ihāpi samānam ity ata āha -- śabde ti. yathā śabdārthasāmānyarūpeṇānyeṣāṃ pakṣāṇāṃ nirūpaṇaṃ bhavati, naivam iha bhavataḥ sambhavati. asādhāraṇarūpātirekiṇaḥ sāmānyātmano vācyasya bhavatām aniṣṭatvād iti

evaṃ tāvad dharmī vikalpya dūṣitaḥ. dharmam idānīṃ nirālambanatvaṃ vikalpya dūṣayati -- nirālambanate ti. sarvathā nirālambanatve sādhye 'prasiddhaviśeṣaṇaḥ pakṣo bhavati. na hi sarvathā nirālambanatvaṃ nāma kiñcid{2,48}asti. sarvatra deśakālāntarāvasthitabāhyālambanābhyupagamāt. yaś ca svapnapratyayo dṛṣṭāntatayoktaḥ, so 'pi na sarvathā nirālambanaḥ. sarvatra yathākathañcidālambanasiddher vakṣyamāṇatvāt. ato dṛṣṭāntābhāvo 'py evaṃ satyāpadyeteti

yadi tu na sarvathā nirālambanatvaṃ sādhyate. kin tu sālambanasyaiva kenāpi prakāreṇa nirālambanatvam apīty ucyate, tadā rasādijñānānāṃ rūpādyālambanaśūnyatayā siddhasādhanam ity āha -- kenacid iti

nanu yadākārā buddhis tan nālambate iti sādhayiṣyāmaḥ na siddhasādhanaṃ bhaviṣyatīti, tad etadāśaṅkate -- athe ti. etad api nirākaroti -- svākārasyeti. abhyupagato hi bhavadbhiḥ svākāro buddher ālambanaṃ yadābhāsaṃ[708]prameyaṃ tad iti vadadbhiḥ. atas tadālambanābhāvo 'bhyupetenaiva virudhyata iti

__________NOTES__________
[708] kāraṃ pra (KHA)
nanu kim āpādya dūṣaṇodbhāvanam. bāhyānālambanatvaṃ hi naḥ pakṣaḥ. tathā ca bhāṣyopaskāre varṇitam eva. ato nābhyupetabādha ity ata āha -- bāhye ti. ayam abhiprāyaḥ -- vikalpanīyam idaṃ bāhyānālambanatvam. kiṃ bāhyam ity anena rūpeṇa nālambata ity evaṃ sādhyate, vastuto vā bāhyaṃ nālambata iti. pūrvasmin pakṣe siddhasādhanam. parasmin doṣo vakṣyate. stambhādidhiyo hi stambhādyākāratayaiva svaviṣayam ālambante na bāhyatayeti

{2,49} yadi tu stambhānālambanatvam eva sādhyate, tatas tadrūpasaṃvedanasya dṛṣṭatvāt saṃvidvirodha evety āha -- tathe ti

atra codayati -- dvicandrādiṣv iti. evaṃ hi manyante -- samāno 'yam anālambanatvābhimateṣu dvicandrādibodheṣu saṃvidvirodhaḥ. tatrāpi dvāv eva candrau bhāsete. tadapahnave sphuṭa eva saṃvidvirodhaḥ. ataḥ kena prakāreṇa teṣām anālambanatvaṃ bhaviṣyatīti. pariharati -- nendriye ti. ayam abhiprāyaḥ -- yadi vayaṃ pratibhāsaviparyāsād anyathātvaṃ brūmaḥ, tata evam upālabhyemahi. na tv evam. yad eva vijñānam indriyāprāptam arthaṃ prakāśayati tadanālambanam iti naḥ siddhāntaḥ. tathā ca dvicandrādijñānam. tato 'nālambanam ity ucyate. na punardvicandrādipratibhāsāpahnavena, ato na naḥ saṃvidvirodhaḥ, nacānālambanatvasyāprasiddhir iti

nanv evaṃ saṃvedanānapahnave yathāvabhāsam arthasya sattvāt sadasadviveko na syād ata āha -- sarvatre ti. asyārthaḥ -- idaṃ sad grāhyam idam asad grāhyam iti nāyam artha idam arthaṃ prakāśayati idaṃ neti. kin tarhi. jāyamānāyām evārthagocarāyāṃ saṃvittāv indriyārthasaṃyogasadasattvato 'yaṃ vibhāgaḥ. yad indriyasamprayuktam arthaṃ prakāśayati tat sad grāhyam. viparītam anyat. na ca yathāvabhāsam arthasya sattvam. bādhakadarśanāt. ato yad deśāntarastham indriyāprāptam arthaṃ gṛhṇāti tad asad grāhyam. tasyārtho nāstīty ucyate. kvacid dhi kiñcit pratiṣidhyate. na svarūpeṇaiva kiñcit. cedaṃ rajatam iti nāyam arthaḥ{2,50} rajataṃ nāstīti. asti hi tad deśāntarādiṣu. kin tu iha nāstīti yatrendriyeṇa na prāpyate, idam astīty api yad eva yatrendriyeṇa prāpyate tad ucyate. iha ghaṭo 'stīti pratītiḥ na punar ghaṭo 'stīti

na caiṣa vibhāgo bauddhasya sambhavatīty āha -- bhavata iti. na ca bauddhasyendriyādīni santi yat prāptyaprāptinibandhanaṃ bhāvālambanālambanapratiṣedhau yujyete iti

dūṣaṇāntaram āha -- bahirbhāve ti sādhyate ntena. na hy anālambanajñānavādināṃ bahirbhāvo nāma kaścit siddhaḥ, yena viśiṣṭam anālambanatvaṃ buddheḥ sādhyata iti. kim iti na sādhyate, ata āha -- naiṣa iti. pakṣaprajñāpanārthaṃ hi sādhanavacanaṃ, nacāprasiddhapadārthaviśiṣṭaḥ pakṣo jñāpayituṃ śakyata iti

kiṃ punaḥ pakṣo na jñāyate. ajñāte viśeṣaṇaviśeṣye ca viśiṣṭo na jñāyate. tac cobhayam api prasiddham eveti kiṃ viśeṣaṇaviśeṣaṇāprasiddhyā, ata āha -- yathe ti. viśeṣaṇāprasiddhāv eva kim. na tāvat pakṣasiddhiḥ, tathāvidham anyo bodhayituṃ na śakyata iti cet, samānam idaṃ tadviśeṣaṇāprasiddhāv apīti tadviśeṣaṇāprasiddhau pakṣo na jñāyata iti sūktam iti

etad eva prapañcayati -- nāprasiddha iti. pratijñāvākyārtho hi{2,51}pakṣaḥ, sa ca padārthapūrvakaḥ. ato bāhyādipadārthāsiddhau pakṣo na sidhyatīti

dūṣaṇāntaram āha -- paryudāsa iti. (?na/nā)vyatiriktālambanaḥ pratyayaḥ, (vyatiriktaṃ nālambate) iti hi dvāv arthau sambhavataḥ paryudāsapratiṣedhābhyām. paryudāse hi nāmayogānnaño 'vyatiriktālambanaḥ pratyaya ity artho bhavati. niṣedhe tu ākhyātayo(gād) vyatiriktaṃ nālambata iti. ubhayathā hi siddhasādhanam. prameyatvādinā hi jagato na bhedam ātiṣṭhāmahe. ataḥ stambhādijñānāt prameyatvādināvyatiriktaṃ bhavati. ata evābhedād vyatiriktaṃ ca na bhavatīti siddhasādhanam iti

kiñ ca, idam api cātra vikalpanīyaṃ kim atyantabhinnena stambhādinā nirālambanatvaṃ sādhyate, kathañcid bhinnena vā. pūrvasmin kalpe tāvat siddhasādhanam evety āha -- yadī ti. siddhasādhanam ity atītena sambandha iti. kathañcid bhinnena tu nirālambanatve sādhyamāne prāk kalpitena pakṣavirodhaḥ. iṣyate hi kathañcit kalpanāmātrakalpitaṃ bhavadbhir api bāhyālambanam. atas tanniṣedhe bhavati prākkalpitena pakṣabādhaḥ. tad etad āha -- kathañcid iti

anyathā siddhasādhanaṃ darśayati -- vastv iti. buddhir hi vastvādyākāreṇa jaḍarūpā na kiñcidālambata iti siddham eva. asādhāraṇena tu prakāśātmanā{2,52}bāhyam ālambate. tatrāviśeṣitopādāne śakyaṃ siddhasādhanaṃ darśayitum iti. nanu grāhakād grāhyam abhinnam itīdam atra naḥ sādhyaṃ, tatra kiṃ nānāvikalpaiḥ. ata āha -- grāhakād iti. na tāvannirālambanāḥ pratyayā ity ayam arthaḥ grāhakād grāhyam abhinnam iti. evaṃ saty api yad dviśaktikatvaṃ jñānasyeṣṭaṃ grāhyagrāhakaśaktikaṃ jñānam iti tad virudhyate, grāhyāpalāpāt. yady api na bauddhair āśrayātirekiṇī śaktir iṣyate, tathāpi śaktibhedadvāreṇa dvyātmakatvam eva darśayatīti draṣṭavyam iti

yadi tu sarvaprakārāsambhavān nirālambanabuddhyutpattimātram eva prasādhyate, tatrāpi ca siddhasādhanam eva. utpadyate hi nirālambanāḥ pratyayā ity ukte nirālambanatvabuddhiḥ. na tv iyam arthakriyāyai samarthā, anarthakatvād ity abhiprāyeṇāha -- nirālambane ti

nacānarthakatvam evāsyā na siddham iti vācyam. tatsatyatve hetor anaikāntikatvaprasaṅgāt. ato mṛgatṛṣṇādijñānavad evātmāṃśaparyavasāyinī buddhir iyam abhyupagantavyā. asmākam api sarvamithyātvagrāhipratyayamithyātvaṃ siddham evety āvayor avivādāt siddham anālambanabuddher anarthakatvam ity āha -- samyaktvam iti

evaṃ cotpannāyām apy arthaśūnyāyām ātmāṃśaparyavasāyinyāmanālambanabuddhau caitrādipratyayānāṃ pakṣīkṛtānāṃ dharmatayā nirālambanatā na gṛhītā sādhanotthitayā dhiyeti, nānāviṣayatvāt pratiyoginā nirālambanatvenānirākṛtā{2,53}satī caitrādisvarūpaparyālocanayālambanaprāptiḥ kena vārayituṃ śakyā. sa mānaviṣayopanipātinor hi viruddhārthagocarayoḥ pratyayayor bādhyabādhakabhāvo bhavati, yathedaṃ rajataṃ nedaṃ rajatam iti cānayoḥ. na ceha tathā. caitrādipratyayā hi svaviṣayaṃ sthāpayanti. na ca tannirālambanabuddhiḥ pratikṣipati, arthābhāvāt. svāṃśagocarā hi sā. ato 'syāḥ svāṃśo viṣayaḥ. caitrādipratyayānāṃ ca caitrādaya iti spaṣṭo viṣayabheda iti kiṃ kena bādhyata ity ucyate. tad etad āha -- caitrādī ti dvayena || 65 -- 66 ||
kiñca yat tat pūrvam uktaṃ kartṛtve karaṇatve vā pratyayatve śabdo 'pi pratyayaśabdavācya iti, tad yadi tathaiva pratyayaśabdo 'py atra pratītikartṛkaraṇatvātmanā pratyayatvenopādīyate, tatsaṃvittyālambanatvaṃ caitrādīnāṃ vāryate, caitrādayaḥ pratyayaśabdasaṃvittyālambanā na bhavantīti. tatas tasyācetanatvena tatsaṃvittyālambanatvaṃ caitrādīnāṃ nāsti aṃśe siddhasādhanam evety āha -- yadī ti

atha tu buddhyutpādanaśaktivirahastasyānālambanatvam ity ucyate pratyayaśabdo nirālambana iti, kim uktaṃ bhavati. na kiñcidviṣayāṃ buddhim utpādayituṃ śakyata iti. tatas tenāśaktena pakṣo na bodhita iti sādhyaṃ na sidhyatīty āha -- buddhyutpādane ti. sādhyāsiddhau kāraṇam āha -- sādhanasye ti ||
{2,54} pūrvābhyupagamaviruddho 'py ayaṃ pakṣa ity āha -- na ce ti trayeṇa. na tāvadanabhidhāyakeṣu padeṣu sādhanavākyaṃ prayogam arhati. na cābhidhānam arthasambandhādṛte padānāṃ sambhavati. na ca sambandho bhedam antareṇa. na ca bhedaḥ śabdārthagatabhedaṃ bodhayantyā dhiyā vinā (?na) sambhavati. tad atra sādhanaṃ prayuñjānena bhinnau śabdārthāv abhyupagantavyau. tathā sati prāśnikāḥ sabhyā gṛhṇanti ca sāvayavaṃ sādhanavākyaṃ pṛthak ca pakṣahetudṛṣṭāntān vādiprativādinau ceti. yāvad idaṃ nāvasthāpyate na tāvad vyutthita pratipādanāya sādhanasya prayogo bhavati. etac ca sarvam abhyupetya nirālambanatve sādhyamāne bhavati pūrvābhyupagatavirodha iti || 69 -- 71 ||
āptatamatvābhimatabuddhābhiprāyaviruddho 'py ayaṃ pakṣa ity āha -- dharme ti bhedo ntena. yāvad dhi dharmādharmau bhinnau paramārthau na sidhyataḥ śiṣyaś copadeśyaḥ ātmā copadeṣṭā, tāvan na dharmādharmopadeśo ghaṭata iti. upadiṣṭāś ca caityavandanādayaḥ śiṣyebhyo dharmatvena buddhaiḥ. ataś ceṣṭādarśanena sarvam anumataṃ buddhānām iti teṣām āśaya unnīyate. atas tadviparītavacane bhavati tadabhiprāyavirodha{2,55}iti. api ca kvacit sūtraviśeṣe sphuṭam eva tair bāhyārtho 'bhimataḥ yadāśritya sautrāntikena bāhyārthasadbhāvo 'saṅgīkṛtaḥ, atas tadīyāgamaviruddho 'py ayaṃ pakṣa ity āha -- sphuṭam iti || 72 -- 73 ||
tathā sarvalokaprasiddhamahīmahīdharodadhiniṣedhāl lokaviruddho 'pīty āha -- sarve ti. api ca sarvajñānānām anālambanatve kṛtsnasādhanajñānamithyātvāt sarvasādhanābhāvo vā yatheṣṭaṃ pakṣādinyūnatvaṃ vā śakyam āpādayitum ity āha -- kṛtsne ti. yadi tu na sādhanajñānaṃ mithyety ucyate, tataḥ pakṣādipratyayair eva hetor anaikāntikatvam ity āha -- teṣām iti || 74 -- 75 ||
yadi pakṣādigrāhivyatiriktā eva pratyayā nirālambanatvena pratijñāyante, tatas tadvyatireka[709]grāhiṇaḥ pratyayasya pakṣādyaviṣayatvān mṛṣātvam āpadyata ity āha -- tadanyasye ti. abhyupagame doṣam āha -- tanmithye ti. tadanyapratyayamithyātve hi yat tena pakṣādipratyayavyatirekagrāhiṇā gṛhītaṃ tanmithyeti sarvamithyātvam āpadyata iti

__________NOTES__________
[709] ki (KA)
kathaṃ na sidhyaty ata āha -- stambhe ti. vyatirekagrāhipratyayamithyātve hi na stambhādijñānebhyaḥ sādhanajñānasya kaścid viśeṣaḥ. tadvad eva tu sādhanajñānam api mithyā bhaved iti. etaddoṣaparihārārthaṃ tu vyatirekagrāhipratyayavyatiriktā{2,56}eva pratyayā yadi pakṣīkriyante, tato vyatirekagrāhipratyayavyatirekagrāhiṇas tadvyatirekān mithyātvaprasaktau sarvapūrvāsiddhiḥ, punar api tadanyaviśeṣaṇe 'navasthā. yatraiva tu paraḥ kvacid avatiṣṭhate tanmithyātvāt pūrvapūrvābhāvo darśayitavya ity āha -- yāvad iti. kiñcādyapakṣāt prabhṛti ya ete tadanyapratijñādibhiḥ pakṣā darśitāḥ, teṣu sarveṣu viruddhāvyabhicāritvam anumānavirodho vety āha -- viruddhe ti || 77 -- 78 ||
katham etad ubhayam ity āha -- ittham iti. itthaṃ vakṣyamāṇaprakāreṇa. atra pratisādhanaṃ vaktavyam iti. tad eva pratisādhanaṃ darśayati -- bāhye ti. bāhyārthālambanā buddhir iti dhīr dharmiṇī. samyag iti sādhyo dharmaḥ, bādhakāpetabuddhitvāt, svapnajñānādibādhabuddhivat. idaṃ ca prasiddhāvayavatvena nirālambanānumānād balavad iti tasyānumānabādho bhavati. yadi tulyabalatvam eva manyate, tato viruddhāvyabhicāritvam iti viveko darśayitavyaḥ. (svārthikas tv iti?) yadi tu svapnādibādhabuddhir api mithyeti brūyāt, tatas teṣām abādhitatvād asatyatve dṛṣṭāntābhāva ity āha -- sāpī ti || 79 -- 80 ||
kiñca bhinnaṃ jñānamātraṃ kṣaṇikam iti yā buddhayaḥ tāḥ samyaṅ mithyā vā, satyatve tāvadanaikāntikatvam ity āha -- vijñāne ti. tanmithyātvābhyupagame{2,57}tu saviśeṣaṇapakṣīkṛtajñānābhāvāt pakṣabādha ity āha -- tanmithye ti

evaṃ cāsati jñāne śūnyatāpramāṇārtha iti ko baddhaḥ ko vā mukto bhavet. tad etad āha -- tathe ti. mokṣayanto 'pi pravrajyādir evaṃ sati viphalas tapasvinām ity āha -- tata iti

yadi tūcyate -- savikalpakena jñānamātrapakṣo vyavasthāpyate sarvavikalpānāṃ mithyātvād, nirvikalpakena tvātmānaṃ labhata iti. tad ayuktam. na hi jñānamātraṃ viśvaṃ kṣaṇikā bhāvā ity ādi nirvikalpakena kasyacit pratibhāti. anumānena ty evañjātīyakā arthāḥ sādhyante. tac ca savikalpalatvān mithyaiveti jñānāstitvādipakṣo durlabhaḥ. ato yuktaṃ mokṣayatnasya vaiphalyam ity āha -- vikalpe ti sārthena. atra ca nirvikalpakasatyatve stambhādidhiyām api tathāvidhānāṃ satyatvāpatter na bāhyārthābhāvaḥ sidhyatīti vaktavyam. tadupekṣyaivottaravibhavāt parihārāntaram uktam iti

api ca yogibhyo 'rvācām asmadādīnāṃ sarvam eva jñānaṃ kalpanāspadam iti mithyājñānam eva. na hi pradhānaṃ jagatkāraṇaṃ pañcaviṃśatitattvam ityādijñānebhyo jñānamātraṃ jagat kṣaṇikāḥ sarve bhāvā ityādipratyayānāṃ kaścidviśeṣo dṛśyate.{2,58}sarvasya savikalpakatvena mithyābhyupagamāt. ato gṛhyamāṇaviśeṣeṣu tīrthakarapravādeṣu yo 'yaṃ sāṅkhyādisiddhāntaparivarjanena bauddhasiddhānta ekasmin pakṣapātaḥ, tatra na kaściddhetur upalabhyate. na ca kalpanāspadatvā[710]viśeṣe 'pi arthasadasadbhāvakṛtam indriyasānnidhyaviprakṛṣṭakṛtaṃ vā samyaṅmithyātvaṃ sambhavati. sarvakalpanānām asadarthatvāt. sarvabāhyāpalāpe cāsya vibhāgasya durlabhatvāt. tad etad āha -- sarvaṃ ce ti dvayena

__________NOTES__________
[710] tva (KHA)
api ca buddhīnāṃ mithyātvaṃ mṛgatṛṣṇādijñāneṣu bādhakena vyāptam upalabdham. na ca jāgradbuddhayo bādhyante. ato vyāpakanivṛttyā vyāpyanivṛttir ity abhiprāyeṇāha -- mṛṣātvam iti

vināpi bādhakaṃ mṛṣātvābhyupagame kṣaṇabhaṅgādipratyayamithyātvād avyavasthety āha -- bādhād iti. api ca samyaṅ mithyeti ca pratiyogisāpekṣam. kiñcid dhi samyagapekṣyetaranmithyā bhavati, mithyā ca kiñcid apekṣya paraṃ satyam. tava tu sarvamithyātvābhyupagame kiṃkṛtaḥ samyaṅmithyātvavibhāgaḥ. asmākaṃ tu jāgrajjñānam eva satyaṃ pratiyogy apekṣya svapnādijñānaṃ mithyā bhavatīti yuktaṃ, tad etad āha -- pratī ti

na kevalaṃ svapnādijñānānāṃ pratiyogyabhāvān mithyātvaṃ na sidhyati, jāgrajjñānānām api śobhanābhidhānasatyapratiyogyabhāvān mithyātvaṃ na sidhyatīty āha -- na ce ti

{2,59} jāgrajjñānapratiyogyapekṣayā svamate svapnādidhiyāṃ mithyātvam uktam. tatraivopapattim āha -- svapne ti. svapnādipratyayavidharmāṇo hi jāgratpratyayāḥ. sarvalokaprasiddhā hi te. svapnas tu kasyacid eva nidrākrāntāntaḥkaraṇasya bhavati. ato yathā tadbādhake pratyaye sārvalaukike svapnādipratiyogitvam evam anyeṣām api jāgratstambhādijñānānāṃ tatpratiyogitvaṃ, tadapekṣayā ca svapnādidhiyāṃ mithyātvam iti

atra codayati -- yoginām iti. satyaṃ pratiyogisāpekṣaṃ mithyātvaṃ, jāgradbuddhīnām api bhāvanābalaniṣpannapratiyogijñānāpekṣayā mithyātvaṃ bhaviṣyati. satyā hi sā vigalitanikhilakalmaṣasya sphuṭāvikalpaprakāśā jāyate. ato yuktaṃ tadapekṣayā sāṃsārikajñānānāṃ mithyātvam iti

nanu kasyacid eva bhāvanāprakarṣakāṣṭhāprāptasya yogino jāgradbuddhiparipanthinī buddhir āvirbhavati. tās tu sarvalokaprasiddhā evety uktam. ataḥ katham ekadeśabhuvā jñānena sārvalaukikāḥ pratyayā bādhyante, ata āha -- prāptānām iti. ayam abhiprāyaḥ -- tāvad eva hi saṃsāriṇo na bādhaṃ manyante, yāvan na buddhabhūmim adhirohanti. prāptatadbhūmayas tu sarva eva prāṇabhṛto bādhaṃ manyante. ato na bahvalpaviṣayatayā kaścid viśeṣa iti siddhaṃ yogijñānena pratiyoginā jāgradbuddhīnāṃ mithyātvam iti

atra dūṣaṇam āha -- ihe ti

{2,60} na tāvad vayam adyatve kasyacijjāgradbuddhiparipanthinaṃ pratyayam upalabhāmahe. yoginas tu kiṃ bhaviṣyati na veti na naḥ pramāṇaṃ kramata iti. vinaiva tu pramāṇena yogijñāne pratiyoginīṣyamāṇe śakyam asmākam api vaktum. asmadīyānāṃ yogināṃ tvad[711]uktapratiyoginī viparītā vā bādhabuddhir bhaviṣyati svācchandye hi niyāmakābhāvād ity āha -- yoginām iti

__________NOTES__________
[711] nu (KA)
bauddhoktajñānamātrapakṣavidharmavividhaviṣayopadarśanena pratiyoginī sākṣād eva vā naitad evam iti pratikṣepāt tadviṣayaviparīteti. na caivam āvayor aviśeṣa iti vaktavyam. anumānena hi vayaṃ yogibuddhīnām īdṛśatvam upapādayāmaḥ. ya eva hi kaścit pramātā gṛhītas tenaiva dṛṣṭāntena yoginām api bahirviṣayabodho 'numīyate. sarvasyādyatanasya grahītur bahirviṣayabodhāt. jñānamātraṃ tu nirmuktākhilanīlādivibhāgam avayanti yogina ity adṛṣṭāntaḥ, tad etad āha - īdṛktve ti. bhavati cātra (prayogaḥ.) yoginas tvaduktaviparītabuddhimantaḥ, boddhṛtvād adyatanaboddhṛvad iti

nanu yogināṃ jāgradbuddhipratiyoginī buddhir utpadyata iti na pramāṇaṃ kramata iti yad uktaṃ[712]tad ayuktam, katham anumāne jīvati tadapramāṇakam iti śakyam abhidhātum. evaṃ hy atrānumīyate -- jāgradbuddhayaḥ sapratiyoginyo bādhyā vā, buddhitvānmṛgatṛṣṇādibuddhivad iti, tad etad āha -- athe ti. pratiyogitābādhyatve prāg eva vyākhyāte iti

__________NOTES__________
[712] ktaṃ ka (KHA)
etad api dūṣayati -- iṣṭam iti (bādhya)tvam antena. satyaṃ jāgradbuddhīnāṃ hi mṛgatṛṣṇādibuddhayaḥ pratiyoginyaḥ, etadapekṣayāsāṃ satyatvāvagateḥ.{2,61}ataḥ siddhasādhanaṃ, bādhyatvam api siddham. buddhirūpeṇa hi satyabuddhayo 'pi na mithyābuddhibhyo bhidyante. ataḥ tāsu bādhyāsu tā api bādhyā bhavantīti vākpravṛttir iti. anyathā siddhasādhanaṃ darśayati -- grāhye ti. satyabuddhīnāṃ grāhyād anyad grāhyāntaraṃ mithyābuddhīnāṃ, tasmin bādhyamāne sarveṣāṃ grāhyatvenābhedāt satyadhīgrāhyam api bādhitam eva bhavati. api ca yāny eva yogijñānāni jāgraddhiyāṃ bādhakānīṣyante, tair eva hetor anaikāntikatvam ity āha -- bādhakair iti. tadanyaviśeṣaṇopādāne ca pūrvavad anavasthā vācyety āha -- tadanyatva iti

viśeṣaviruddhaś cāyaṃ hetur ity āha -- mithye ti sārdhena. svapnādibuddhīnāṃ hi mithyābhūtāḥ saṃsāribuddhayaḥ pratiyoginyo dṛṣṭā iti pratibandhabalena buddhitvena hetunā jāgradbuddhīnāṃ mithyādhīpratiyogitvam eva sādhyate. tatra yaḥ pratiyoginīnāṃ dhiyāṃ satyatvaṃ viśeṣa iṣṭaḥ, sa bādhyate. tathā rāgādikṣayanimittāsau yoginām adhigatir iti yaḥ pratiyoginyā yogibuddher viśeṣa iṣṭaḥ, tasya sarvasya bādhād bhavati viśeṣaviruddho hetur iti. ayaṃ ca dharmaviśeṣabādhād virodho 'nusandhātavya iti

dūṣaṇāntaram āha -- mahājanasye ti. ayam abhiprāyaḥ -- śakyate hi pratisādhanaṃ vaktuṃ, jāgradbuddhayaḥ satyāḥ idānīṃ mahājanasyābādhāt parābhimatayogibādhabuddhivad iti. idaṃ ca yadi bādhyatvānumānena tulyabalaṃ tataḥ sapratisādhanam. atha tu prasiddhāvayavatvena balavat tato 'numānabādha{2,62}iti prāg apy uktam eva. sarvathā tāvat parasādhanaṃ pratibadhnātīty atra tātparyam. yogijñānena bādhād dhetor asiddhir mā bhūd iti idānīm ity āha. yogināṃ bādhabuddher apy anāgatāyā mahājanenābādhād vyāptisiddhir iti

mūlasādhane ca ye dharmādivikalpair doṣā uktāḥ, te 'py atrānumāne 'nusandhātavyā ity āha -- pūrve ti. evaṃ punas tatpātanikāṃ kṛtvā tatraiva dūṣaṇāntaram āha -- tasya ce ti. tasya ca pūrvasādhanasyādhunā doṣāntaram abhidadhmahe. dharmadharmiṇau vikalpya dūṣitau. hetur api tasyobhayasiddho nāsti, sādhyābhedāt. na hi pratyaya eṣa sādhye sa eva hetur vācyo bhavati, pratijñārthaikadeśatvāt. ato hetuśūnyaṃ sādhanam iti. nanu sāmānyasya hetutayā pakṣaikadeśatvaṃ pratikṣiptam ata āha -- sāmānyam iti. uktam idam asmābhir ubhayasiddho hetur nāstīti. bhinnābhinnaṃ hi pratyayatvaṃ tavāsiddham, atyantābhinnaṃ ca na naḥ kiñcid astīti siddhaṃ nobhayasiddho hetur astīti

sārūpyānyanivṛttirūpaṃ tu sāmānyam upariṣṭān niṣetsyata ity āha -- sārūpye ti

upasaṃharati -- tasmād iti. yadi tu mā bhūta sāmānyaṃ, viśeṣa eva{2,63}hetur ucyate, tad ayuktam. apakṣadharmatvād anvayābhāvāc cety āha -- viśeṣayor iti. dvāv atra viśeṣau pariplavete pakṣas tattulyāparanāmā sapakṣaś ca. pūrvatra hetor anvayābhāvaḥ. paratrāpakṣadharmatvam. pūrvaṃ tu viśeṣasyaiva hetutve sādhyābhedād avācyatvam uktam. idānīṃ vikalpya dūṣaṇāntarābhidhānam iti. nanu mābhūt sāmānyaviśeṣātmako hetuḥ, buddhir eva tv arthaśūnyā hetur bhaviṣyati. utpadyate hi naḥ pratyayatvād ityukte 'narthikā kācid buddhiḥ. sarva evāyaṃ hetvādivyavahāro buddhimātraprabhāvita eveti saugatā manyante. ata āha -- na ce ti

ata eva doṣadvayān nārthaśūnyā buddhir hetur bhavati. na hi sā buddhyantaraṃ dharmaḥ. na hi kṣaṇikā sādhyānvayabhājanam ity aprasiddhāśrayaś cāyaṃ hetur viśeṣyagrāhipratyayanirālambanatvena tadaprasiddher ity āha -- āśraye ti. aprasiddhaviśeṣyaṃ pakṣam ācakṣāṇair evāsmābhir hetor āśrayāsiddhatāpy uktaprāyaivety arthaḥ. tathā nirālambanatā ceha sarvathā yadi sādhyate viśeṣaṇāprasiddhyarthaṃ yo vikalpaḥ kṛtaḥ, tenaiva hetor viruddhatvaṃ dṛṣṭānte ca sādhyahīnatā dve ete bodhite. sarvathā nirālambanatve hi sādhye tathāvidhasya kasyacid asiddher vyāptibalena yathākathañcinnirālambanatvaṃ sisādhayiṣataḥ sarvathā nirālambanatvaviruddhaṃ pratyayatvahetuḥ sādhayatīti viruddhatvaṃ, svapnādijñānānām api sarvathā nirālambanatvābhāvāt sādhyahīno dṛṣṭāntaḥ. tad etad āha -- tathe ti. sādhyahīnatāṃ prapañcayati -- svapne ti

{2,64} kim iti neṣyate, ata āha -- sarvatre ti. asti hi sarvajñāneṣv eva deśāntarādistham ālambanam. yad eva hi kvacid deśe kāle vā dṛṣṭaṃ tad eva deśāntarādau pratīyata ity etad evānālambanatvam. na tu sarvathā grāhyābhāva iti. nanu yad eva kvacid deśe kāle vānanubhūtapūrvaṃ, tad api svapnajñāne prakāśate. ataḥ kathaṃ tasya deśāntarādisthabāhyālambanatvam ata āha -- janmanī ti. ayam abhiprāyaḥ -- pūrvānubhūtagocarā hi manomātrasahāyā svapnasmṛtiḥ. doṣavaśāc ca pratyutpannabodhaḥ. na ceha pratiniyamaḥ yad ekatra janmany anubhūtam eva svapne 'vasīyata iti, janmāntarānubhūtam api kutaścid adṛṣṭād manasi viparivartamānam alam eva bhavituṃ gocaraḥ svapnādidhiyām. ato 'sti tāvad vibhramāṇām api kathañcid avasthitaṃ bāhyālambanam. ekatrāpi janmani kālāntara ity arthaḥ

evam antaḥkaraṇajanmanaḥ svapnavibhramasyālambanam uktam. bāhyendriyajanmanāṃ vibhramāṇām idānīṃ bāhyam ālambanaṃ darśayati -- alāte ti dhiyo 'ntena. alātacakrajñāne śīghrabhramaṇadūṣitam alātam evālambanam. gandharvanagaravibhrame tu sanniveśaviśeṣāvasthitāny abhrāṇy eva dūratvāt pūrvāvagatagṛhākāreṇālambyante. tad iha pūrvadṛṣṭagṛhāṇy abhrāṇi ca tatsanniveśaviśeṣabhrāñjyālambanam. tad iha dviprakāro viṣayadoṣo vibhrame kāraṇam. mṛgatoyajñāne pūrvānubhūtatoyamūṣaraṃ ca sūryaraśmitaptam evālambanam. ubhayaṃ hi vigāhya bhrāntir ātmānaṃ labhate, tadanyatarāpāye hy abhāvāt. iha cāntaḥkaraṇaviṣayadoṣābhyāṃ vibhramaḥ. pipāsādūṣitāntaḥkaraṇasya hi sūryaraśmitaptamūṣaraṃ toyasadṛśaṃ tadvadābhāti. śaśaviṣāṇabuddhes tu mānasād eva kutaścid bhramanimittāj{2,65}jāyamānāyā. gavādidravyāntaragataṃ viṣāṇam ātmā ca śaśasya kāraṇam. ubhayabhāvabhāvitvād ekatarāpāye 'pi cāpāyād iti. nanu śaśaviṣāṇaṃ nāstīti buddher na kiñcid ālambanaṃ na tāvat śaśo viṣāṇaṃ vā tatsaṃyogo vāsyālambanam. pratiṣedharūpatvān nābhāvaḥ. svatantrānirbhāsāt. tathā hi -- na vayaṃ śaśaviṣāṇaṃ nāstītyukte svatantram abhāvam avagacchāmaḥ. ato 'vaśyamātmālambanam evedaṃ nāstīti jñānaṃ vaktavyam, ata āha -- mauṇḍyam iti. asya śṛṅgasya niṣedhe śaśaśiromauṇḍyaṃ kāraṇam. etad uktaṃ bhavati -- yady api svatantro 'bhāvo na pratīyate, bhāvāśrayas tu pratīyata eva. ataḥ śaśamūrdhavartino 'vayavā uparyupari hīyamānā dīrghadṛḍhasanniveśarūpe(?ṇā/ṇa)pariṇatā mauṇḍyāparanāmānaḥ śṛṅgābhāvātmanā jñāyante. yad dhi yathā nirbhāsate tat tatheivālambanam. abhāvo 'pi parādhīna evānubhūyamānas tathaivālambanaṃ bhaviṣyati. jñānaṃ tu sadrūpaṃ nāsyā nāstītibuddher ālambanaṃ bhavitum arhati. āha ca --
bhāvarūpaṃ ca vijñānaṃ nāstīti katham ucyate |
iti. yat tarhy anāśritaviṣayaṃ śūnyaśabdāj jñānam utpadyate tadanālambanaṃ bhavet, sarvābhāvasya pratyetum aśakyatvād, viśeṣāprakāśāc ca. ata āha -- vastv iti. ayam abhiprāyaḥ -- na svatantraṃ śūnyajñānam utpadyate kiñcid dhi kenacit śūnyam avasīyate. gṛhaṃ caitreṇa jagad vandhyāsutena. ataḥ kevalagṛhādyālambanam eva śūnyajñānaṃ nānālambanaṃ svāṃśālambanaṃ veti

evam aṅgulyādivākyajanitaśābdavibhramāṇām api sannidhidoṣadūṣitā eva padārthāḥ kāraṇam ity āha -- kāraṇatvam iti. yas tarhy atyantānanubhūtapūrvaḥ{2,66}pradhānādir artho buddhyā sāṅkhyādibhiḥ kalpyate, tatra na kiñcij jñānasyālambanam upalabhyate. viṣāṇādir hi kvacid adṛṣṭaḥ kvacit tūpalabhyata iti yuktam. svarūpāsatas tu kathaṃ kutra vā kalpanam ata āha -- atyante ti. pṛthivyādi sūkṣmam eva hi taiḥ pradhānam iti kalpyate. sthūlasya hi jagato nākasmān niṣpattir upapadyata iti pradhānaṃ kalpyate. na ca tadanyat paramāṇubhyo ghaṭata iti kathañcit sūkṣmarūpāvasthitāḥ pṛthivyādaya eva pradhānabuddhyā gṛhyante. so 'yaṃ sūkṣmarūpatayā teṣām agrahaṇāt tadvyatiriktaḥ pradhānabhramaḥ. paramārthatas tu tatsthāne pradhānaparikalpanād eva tadālambanaṃ prakalpyata iti. ataḥ prakṛtaṃ vipariṇataṃ prakalpanaṃ tasyeti parāmṛśyata iti

nanv atra prakaraṇe 'vartamāna evārtho buddhyā viṣayīkriyata ity uktam. tad ayuktaṃ, kathaṃ hi vartamānāyā buddher avartamānam ālambanaṃ bhaviṣyati. na hy avartamānaghaṭaviṣayaṃ vartamānaghaṭajñānam upalabdham ata āha -- eṣa iti. yad eva tad vartamānārthatvam indriyasannikṛṣṭārthaviṣayatvaṃ ca. ayaṃ pratyakṣapramāṇadharmo na jñānāntarāṇām. na tu vibhramāḥ pratyakṣaṃ, tadābhāsatvād iti

nanu kim idaṃ pratyakṣadharma iti. na hy atra vaidiko vidhir asty evandharmaṇā pratyakṣeṇa bhavitavyam iti. yathā tv avartamānaṃ na jñānaṃ janayituṃ kṣamam iti pratyakṣaṃ vartamānaviṣayam, evam ābhāsam api tathā bhavitum arhati. kathaṃ hi tatrāvartamānena jñānam utpādayituṃ śakyam asataḥ karaṇatvāyogāt. tad etad āśaṅkate tāvat -- katham iti. pariharati -- kuta iti. avartamānaṃ hy arthakriyāntareṣv asamarthaṃ dṛṣṭaṃ, jñānaṃ tu janayaty eva. bhūtabhaviṣyantyor api vṛṣṭyor anumānodaye kāraṇa[713]bhāvāt. pratyakṣaṃ tv indriyasannikarṣānuvidhāyi. na cātrāvartamānenendriyaṃ sannikṛṣyata iti bhavati vartamānaviṣayam. doṣasahāyebhyas tv indriyebhyaḥ prācīnānubhavajanitasaṃskāravaśenāvartamānam eva vartamānam iva bhāsata iti na nopapannam. nanūktam asataḥ kāraṇatvānupapattir iti. śaktimad dhi{2,67}kāraṇam. nacāsataḥ śaktisamavāyaḥ sambhavati. na. sattvāt. yadi tadekāntam asad bhaved, na jñānaṃ janayet. asti tad deśāntarādiṣu rajatādīti na tasya śaktisamavāyo 'nupapannaḥ. sannidhānaṃ tu tasya nāstīti kvacid evāvartamānam ākhyāyate. yat tarhi nāsty eva svarūpataḥ yathā vṛṣṭyādi, tat kathaṃ jñānasya kārakam atītam anāgataṃ vā. tatrāpi sāmānyānumānāt. tenātmanā sata eva kārakatvam. atha vā yadā tāvat tadāsīt yadā tāvacchaktimatā kārakībhūtenātmani jñānaṃ janitaṃ, tenāpi saṃskāraḥ, tad evaṃ paramparayā viṣayaśaktir ātmani saṅkrāntā. sa cātmā nitya iti sadāśrayā śaktiḥ kāryāṇy ārabhate. tayaiva cātmasamavāyinyā śaktyā smṛtyādijñāneṣu jāyamāneṣv atītānāgatārthāḥ kāraṇam ity ucyate yāga iva vinaṣṭo 'pi śaktidvāreṇa. bhavatu tāvad atītasmaraṇe, anāgatā(va)bodhe tu katham. tatrāpy agṛhītapūrvasya sambandhāgrahaṇenānumātum aśakyatvād avaśyaṃ pūrvānubhavo 'bhyupagantavyaḥ. atas tatrāpi paramparayā kāryaśaktisaṅkrānter upapannaṃ kārakatvam. nanv anya eva pūrvānubhūto viśeṣo 'nyaś cāyaṃ yaḥ samprati bhaviṣyat tayā jñāyate. ataḥ katham anyāhitaśaktyānyasya kārakatvam. na. sāmānyātmanaikatvāt. tasyaiva ca rūpasyānumeyatvād iti

__________NOTES__________
[713] ṇā (KHA)
nanv evam api na tāvad yathāpratibhāsaṃ bhavadbhir artho 'bhyupagataḥ. sannihito hi pratibhāsaviṣayaḥ. na cāsau tatheṣyate. pratibhāsavisaṃvādivastvabhyupagame na kiñcit pramāṇaṃ paśyāmaḥ. tathā sati hi svāṃśālambanatvaṃ kalpitaṃ bāhyālambanatvaṃ vā na kaścid viśeṣaḥ, ata āha -- bāhye ti. ayam abhiprāyaḥ - jñānasya[714]bāhyaviṣayasadasadbhāvagocaro 'yam āvayor vivādaḥ. na ca bāhyasadbhāve pratibhāsavisaṃvādaḥ. bhrāntijñāneṣv api bahir eva viṣayā bhāsante. idaṃ toyam iti mṛgajalajñānaṃ nāhaṃ toyam iti. asti ca taddeśāntare.{2,68} na hi bādhakenāpi bahirviditas toyasadbhāvo bādhyate. na hi tat toyaṃ nāstīti bhavati matiḥ. kin tu idaṃ na toyam iti. kim uktaṃ bhavati. iha toyaṃ nāstīti. tad iha kvacid eva toyasaṃyogo vāryate na toyam. ataḥ sannidhibādhe kaḥ pratibhāsavirodhaḥ. nanv evam api sannidhijñānam evāsatsannidhyālambanatvena nirālambanaṃ bhavet. na. sannidhir ity ūṣarasaṃyogas toyasyāpadiśyate so 'pi kvacit prasiddha eveha pratiṣidhyata iti na kiñcid anālambanam. ato yathāpratibhāsam eva sarvam idam upadarśitam iti na kvacit pratibhāsavisaṃvāda iti

__________NOTES__________
[714] stha (KHA)
kim idānīm anālambanaṃ nāma, na kiñcit tatrabhavatāṃ, yady evam apahnutaḥ satyamithyātvavibhāgaḥ. ata āha -- tasmād iti jñānam antena. bāhyam evānyathāsantam anyathāpratipadyamānam anālambanaṃ jñānam ācakṣmahe. nāsad grāhyam. tad evaṃ mithyocyate iti. abhāvālambanasya tarhi jñānasya kim ālambanaṃ, na tāvad bhāvaḥ, virodhāt. nābhāvaḥ, tasya bhāvād viviktasyāsvatantrasyānirbhāsāt. ato balād anālambanam evāpatitam ata āha -- abhāve ti

atra kāraṇam āha -- bhāve ti. satyaṃ na svatantro 'bhāvo 'vasīyate, bhāvadharmo hy asau kathaṃ svatantro 'panīyeta. atas tvaduktād eva svatantrānirūpaṇāt kāraṇāt sadātmanāvasthite gavādau vastvantarābhāvātmanā yaj jñānam utpadyate tadabhāvālambanam ucyata iti, idaṃ ca prāg apy uktam adhunopapāditam iti vivekaḥ. bauddhānāṃ tu sarvasaṃvidām ātmaparyavasāyitvād arthasannidhyasannidhikṛtaviśeṣābhāvāc ca dvayam api nirālambanatvam abhāvālambanatvaṃ ca durnirūpaṃ, dvayahetor abhāvāt. sati hi hetau sahetukaṃ sad etannirūpayituṃ śakyate, na tv etad astīty āha -- bhavatām iti. bhavanmata ity arthaḥ

{2,69} tad evaṃ tāvad dṛṣṭānte sādhyahīnatā vivṛtā. idānīṃ viruddho hetur iti dūṣaṇāntaram āha -- pratijñe ti. yathā dharmadharmibodhakapratyayanirālambanatvān na dharmo dharmī nobhayam iti pratijñādidoṣo 'bhihitaḥ, tathā samastavyastayor dharmadharmiṇor vyāptibalena svarūpasvaviśeṣau vighnan viruddho 'pi pratyayatvaṃ hetur iti

dṛṣṭānto 'pi na kevalam sādhyahīnaḥ sarva eva tu dṛṣṭāntadoṣās tadvacanābhāvaprabhṛti yojayitavyāḥ. na hy ekasmin jñānamātre vastuni dṛṣṭāntavaca(saḥ) sādhyāṃśo nirālambanatvaṃ, hetvaṃśaḥ pratyayatvaṃ, tasya cāsādhyāṃśena vyāptiḥ dṛṣṭāntadharmitaddharmatā ca sādhyasādhanayor iti sarvam idam upapadyate. ato yatheṣṭam eva dṛṣṭāntasya tena tena vacanādinā nyūnatvaṃ śakyaṃ vaktum ity abhiprāyeṇāha -- dṛṣṭānte ti

vaidharmyadṛṣṭāntanyūnaś cāyaṃ prayoga iti kecid anuyuñjata ity āha -- kecid iti. dvedhā hi dṛṣṭāntavacanasamayaḥ. kecid vyāptyā sādharmya ukte 'pi vaidharmyavacanaṃ kāryam iti manyante. tad idam ekeṣāṃ matena paricoditam iti kecid ity uktam iti. nanu ca vipakṣād hetuṃ vyāvartayituṃ vaidharmyavacanaṃ, na ceha vipakṣānuvṛttiḥ sambhavati. sādhanabhāṣyasya tadantareṇa hetor vipakṣād vyāvṛttyasiddheḥ. a(?nye tu/nyais tu) hetoḥ sādhyena vyāptiṃ darśayituṃ dṛṣṭāntavacanam. tad yadi samyak sādharmyavacanād eva vyāptir avagatā, na sahabhāvamātraṃ, na ca viparītānvayaḥ, tadā kiṃ vaidharmyavacaneneti sādhanabhāṣyavyākhyānāvasare varṇitam. uktaṃ ca parair api na vā tadabhāvāt tatrāvṛtter iti. ato{2,70}vaidharmyasyāvacanam ity adoṣaḥ. ata āha -- tadabhāve ti. tadabhāvād avṛttir iti yad etad tavābhidhānaṃ tasyātra prakṛtasādhane 'vasaro nāstīti

katham anavasaro 'ata āha -- vidhirūpe ti. tadabhāvād avṛtter iti yad uktaṃ tasyāyam arthaḥ -- bhāve pratijñāte vidhirūpeṇābhāvo vipakṣo bhavati. tadabhāve ca vipakṣe 'bhāvasya nissvabhāvatvān na hetor vṛttiḥ sambhavatīti na vaidharmyaṃ vacanīyam iti. etad api bauddhā vaktum aśaktā eva. na hi teṣāṃ kvacid api pratyakṣavad vidhirūpeṇa hetuḥ prakāśakaḥ. vyatirekapradhānavādino hi te. sarvatra sādhyānvitahetusaṃvido durlabhatvāt. ato vipakṣavyāvṛttimukhenaiva sarvatra hetor gamakatvam āśritam. na cāsati vaidharmyavacane vipakṣavyāvṛttiḥ śakyate darśayitum. ataḥ sarvatraiva tvanmate vaidharmyadṛṣṭānta eva vācyaḥ. tad etad upetyāpi tāvad ucyate. bhavatu vidhirūpapratijñāsvabhāvasya vipakṣatvāt tadabhāvād avṛttiḥ. ālambanābhāvātmakatve tu nirālambanatve vastuni sādhye pratijñāte vastvātmakaṃ sālambanam eva vipakṣaḥ. tatra ca hetor vṛttisambhāvanāyāṃ vyatireko[715]vaktum ucita eva. ato vaidharmyanyūnatā sūkteti

__________NOTES__________
[715] ke (KHA)
vidhirūpapratijñāyām api vaidharmyasya prayojanābhāvamātram. avastvātmake tu vipakṣe vaidharmyasya prayogaḥ sambhavaty eva. kriyate cānumānakuśalaiḥ. ato 'vaśyaṃ vācyaṃ vaidharmyaṃ, yan nocyate tan nocitam ity āha -- tatre ti. tadvṛttena vidhirūpapratijñā parāmṛśyate. hiśabdo hetau. yasmād avastuvipakṣe prayogaḥ sambhavati, tasmāt sarvatraiva vaidharmyaṃ vācyam. tad ihānavasaraṃ pratijñāyottaraśloke pūrvottarārdhābhyāṃ hiśabdadvayena hetudvayam uktam iti prayogasambhavam eva darśayati -- yasminn iti. śabdo 'nityaḥ kṛtakatvād ity ukte yad anityaṃ na bhavati tat kāryam api na bhavati yathā khapuṣpam iti śakyam eva vaidharmyavacanam.{2,71}sarvābhāvasyāvastuni śakyanidarśanatvāt. bhāvo hi tatra nidarśayitum aśakyaḥ. vināśākhyakriyāsāmānyaṃ cānityatvam iti vidhirūpapratijñā darśayitavyeti

tad evaṃ tāvad avastuvipakṣe 'pi prayogasambhavo darśitaḥ. atra tu prakṛtasādhane vastuna ālambanābhāvasya sādhyatvaṃ vastunaś ca sālambanasya vipakṣatā. vastuni ca hetuvṛtteḥ sambhavād vipakṣād vyatirekaḥ prayojanavattvād vācya evety āha -- atra tv iti vācyo ntena. yas tv atrāpi vyatirekaṃ darśayati tenāvaśyaṃ[716]yannirālambanaṃ na bhavatīti nañātmanaḥ pratiṣedhadvayāt sālambanavidhir eva pradarśito bhavati. na ca sarvasminn evāsati vastuny ālambanavidhiḥ śakyo vaktum. seyam ubhayataḥpāśā rajjuḥ. vaidharmyavacane vastutvāpātaḥ. avacane vācyāvacanam iti. tad etad āha -- yaś ce ti cid antena

__________NOTES__________
[716] śyaṃ nirā (KHA)
yadi tarhi sarvathaiva vaidharmyaṃ vācyaṃ sarvajñaniṣedhe kā vārtā. tatrāpi hy avastuni sādhye vastvātmanaḥ sarvajñavipakṣād dhetur vyāvartyaḥ. tathā ca tadabhyupagamaprasaktir ata āha -- evam iti. evaṃ hi tatra sādhyate buddhapratyakṣam asarvaviṣayaṃ, pratyakṣatvād asmadādipratyakṣavat. sarvaviṣayaṃ tu na pratyakṣaṃ śabdavad iti. evaṃ tāvad vyāpakaṃ vaidharmyaṃ manvānānām anuyogo darśitaḥ. na tv evaṃ manyāmahe. vakṣyati hi --
vyāptyā sādharmya ukte ca na vaidharmyam apekṣyate |
iti

{2,72} anaikāntikāśaṅkānirākaraṇaṃ tu tadukteḥ prayojanam iha vipakṣābhāvād eva tan na sambhavatīti kiṃ tadvacanenety āha -- vaidharmye ti. etad iti. prakṛtasādhanam. adūṣaṇam. avidyamānadūṣaṇam ity arthaḥ

sādhu tarhi sādhanam āpannaṃ sampratipattir evottaram ata āha -- sarvathe ti. yeṣāṃ hi sādhyasiddhāv upāyāntarāṇi pratijñāhetudṛṣṭā(?ntāni/ntāḥ) santi, te vādamārgeṣv adhikṛtāḥ. saugatās tu na kathātraye. ato na nāma vaidharmyavacananyūnatā dūṣaṇam. anupāyasya hi kathaṃ sādhyasiddhir bhaviṣyati. vayaṃ hi sādharmyāt sādhyasiddhiṃ manvānā vaidharmyaṃ nādriyāmahe. sarvāpalāpavādī tu vāde nādhikṛta eva. pradarśanamātraṃ hi vādagrahaṇam. tisro hi kathā bhavanti. vādo jalpo vitaṇḍā ceti. śiṣyaviṣayo hi vāhaḥ. vyutthitaṃ tu śiṣyamāṇam arthaṃ pratipādayituṃ jalpavitaṇḍe. tayoḥ svapakṣasthāpanāhīnaṃ vacanaṃ vitaṇḍā. tad atra traye 'pi śūnyavādino 'nadhikṛtā iti

sarvapūrvoktadoṣaparihāreṇedānīṃ bauddhaḥ pratyavatiṣṭhate -- nanv iti. sālambanavādinaṃ hi bhavantaṃ pratibodhayitum idaṃ sādhanam. tatas tvaṃ prasiddhair eva hetvādibhiḥ sādhyaṃ budhyamānaḥ kiṃ māṃ prati bahuprakāraṃ pratijñādi vikalpya dūṣaṇamāttha bravīṣīti

mīmāṃsakaḥ prakṣīṇanikhilakuhetujālam evaṃvādinam apahasati -- vipralipsur iti. nyāyavit kilāsi. kim asmān vipralabdhum evaṃvidhaṃ bhāṣase. kiṃ khalu kathāsv apy ubhayasiddhasya sādhanatvam iti nāśrauṣīr iti

{2,73} nanu parāsiddhas tāvad hetuḥ prayujyamāno dṛṣṭaḥ. śabdo 'nityaḥ kāryatvād iti. na hi mīmāṃsakasya śabdakāryatvaṃ siddham. athāsiddham api vyāpārānantaradarśanādibhiḥ sādhyata ity ucyate, svāsiddhe 'pi tathākaraṇe ko doṣaḥ, ata āha -- yo 'pī tidvayena. parāsiddhe hi svayaṃsiddhe prasādhanaṃ pratīkāro bhavati. svatosiddhe tu pratikriyaiva nāsti. tasmin sādhyamāne pūrvābhyupagamavirodho bhavati. asādhitena tv asatā na sādhyaṃ sādhyata iti

atra codayati -- pare ti. parapratipādanārthaṃ hi sādhanavacanam. na cāsau[717]paro 'siddhena pratipādayituṃ śakyate. ataḥ parāsiddho na sādhanam iti yuktam. svāsiddhasya tu kiṃkṛtam asādhanatvam iti na vidma iti

__________NOTES__________
[717] cāsiddhau pa (KA)
nanūbhayasiddho hetur iti bhavadvṛddhair api bhāṣitaṃ tat parityaktam, ata āha -- dvayor iti. nāyam adṛṣṭāya vṛddhopadeśo dṛṣṭānusāreṇa parāsiddhapratiṣedhaparatvam evāsya niścīyate ity āha -- pratyeṣya(ntī)ti. svasiddhair hetvādibhiḥ paraḥ sādhyaṃ vaktā tu svayam asiddhaṃ kathaṃ śaknoty ata āha -- vaded iti

{2,74} pratyakṣaparidṛṣṭaṃ hi sādhanavākyaṃ vaktṛprayuktaṃ taddarśanena bhavati kācit prayuktiśaktikalpanā. kiṃ tadviśeṣāvadhāraṇena. tava tu sāpy[718]apratijñānārthinaḥ sādhanaśaktiparīkṣaiva yuktā kim anena kathaṃ vaktrā sādhanaṃ prayuktam iti. etad eva prapañcayati -- gṛhītam iti

__________NOTES__________
[718] prajñā (KHA)
puruṣādhīne hi nirṇaye tatpratyayānusāritvān nirṇasyaya tajjñānakāraṇānusaraṇam ucitaṃ, nātrānumāna ity āha -- yatre ti

atrāpi tu puruṣādhīne nirṇaye pratijñāmātrād eva tadanusārī nirṇayo bhavet, na sādhanāpekṣā syād ity āha -- yadi caivam iti

na tv etad astīti vyatirekeṇa darśayati -- yatas tv iti. asyaiva sādhanasyaivety arthaḥ. kim idānīṃ vākyam anapekṣitārtham eva, nety āha -- ta(tsmṛtī ti). sādhanasmaraṇārtham eva vākyam, atas tacchaktir eva cintanīyā. kiṃ puruṣanirūpaṇena. na hy ayam aprāptapratyayānusārī niścaya iti

ato yathā svārthānumāne na vaktāram apekṣate, evam ihāpi bhavān nāpekṣetaivety āha -- tasmād iti. yataḥ smārakaṃ vākyam ity arthaḥ

{2,75} yadi tu sarvapramāṇeṣv eva puruṣāpekṣeṣyate sā tarhi pratyakṣeṇārtham upala(?bhya/bha)mānasya prāpnoti. na ca matprasiddhā yuktiḥ sādhyaṃ vā yat pratyakṣeṇa paricchidyate. tatrāsti yathātra sādhyasya nirālambanatvasya pratyayatvasya hetoḥ siddhim icchasīty āha -- yac ce ti

tasmāt svayaṃsiddhenāpi parāsiddhena sādhyārthapratipattir na sāhasāspadam ity āha -- tasmād iti

pariharati -- satyam iti dvayena. ayam abhiprāyaḥ -- syād etad evaṃ yadi matpratipattimātraphalam eva sādhanavacanaṃ bhavet. tathā hi -- kiṃ sādhanavacanenāpi avadhāyakatvaṃ budhyadhvam ity etāvad upadiśyeta, siddhaś cāyaṃ bhavatāṃ jñānamātraṃ jagad iti, tadā kutaḥ punar idam avagatam iti paryanuyukte tvam eva jānāsīti naivaṃvidham uttaram upapadyata iti

kathaṃ nopapadyate ata āha -- svayam iti. jñānakāraṇam anuyukte tad eva vaktavyaṃ na matprasiddhiḥ. evaṃ hi matprasiddhivacanam upapadyate yady agṛhītena matprasiddhena vā hetunā sādhyam etad bhavān svayaṃ pratipannaḥ. pratipanna iti kartari rūpam. na tv etad ubhayam apy astīti

{2,76} kiñ ca bhavadīyaparārthānumānalakṣaṇānusāreṇāpi svapratipattiprakāśanaphalam eva sādhanavacanaṃ yenaivam uktam. parānumānaṃ tu svadṛṣṭārthaprakāśanam iti, ato 'vaśyaṃ svajñānakāraṇam avasthāpanīyam ity abhiprāyeṇāha -- na ce ti. svaniścayahetoḥ pratipādanād anyatra sādhanavacanaṃ na prāśnikān sabhyān prati vyāptiyate. te hi pratipādyāḥ. vyutthitas tu yadi vaiyātyād upapāditam api na budhyate, kim atra vidheyam. prāśnikapraśnaniścayāt tu tattvam ity anādṛtya prativādinaṃ prāśnikapadaṃ prayuktavān iti

api ca parabuddher apratyakṣatvān matprasiddhatvam api bhavatāṃ duradhigamam evety āha -- matprasiddhatvam iti. kiñ ca viditapūrvam arthaṃ vivakṣitvā sādhanavākyaṃ prayujyate. tava tvajānataḥ kiṃkṛtā vivakṣā. na cātatpūrvā vākyaniṣpattiḥ sambhavatīti āha -- katham iti. jijñāsamāne 'pīti. na tāvad ahaṃ jijñāsamānaḥ vyutthitatvāt. atas tvannigraha eva mama sarvathā vidheyaḥ. yady api jijñāsur ahaṃ, tathāpi bhavato vivakṣākāraṇaṃ nopalabhyate pūrvavijñānābhāvād iti. yata eva svāsiddhaṃ vaktum aśakyam, ata eva vṛddher api bhavadīyair ubhayasiddhahetutvaṃ bhāṣitaṃ na parasiddhiparam ity āha -- itī ti

yadi tu matprasiddhimātreṇa hetutvaṃ bhavet, tena tarhi yathā tvaṃ matprasiddhena hetunā mama sādhyajñānam ādhātum icchasi. evam ahaṃ matprasiddhair apy amībhir bhavadasiddhair hetvādibhis tattannyūnatodbhāvanena nānāvidhair dūṣaṇais tavājñānam ādhātum icchāmi. matprasiddhā api hetvādayaḥ tavāsiddhā iti te bhavati dūṣaṇam{2,77}ko viśeṣaḥ yat svayam asiddhaṃ sādhanam ucyate na dūṣaṇam. ato 'nabhijñasya parārthānumānaprayogānupapattir ity abhiprāyeṇāha -- tene ti

yā ceyaṃ bhavato mṛṣṭāśā svāsiddhair hetvādibhiḥ kila mayā sādhyaṃ boddhavyam iti, sāpy ayuktā. tavaiva hy atatsādhanāt. sādhyaṃ budhyamānasya mamāpi pratighāto bhavet. sādhyasādhanayor itaretarapratighātāvagamād ity āha -- yathe ti caturbhiḥ. nigadavyākhyānāḥ ślokā iti

hetupratijñāvirodhākhyam api nigrahasthānam āpadyate ity āha -- vispaṣṭaś ce ti. akṣapādena hetupratijñāvirodho[719]nigrahasthānam ity uktam. udāhṛtaṃ ca, śabdo nityaḥ sarvasyānityatvād iti. nitye hi śabde na sarvānityatvaṃ sarvānityatve vā na tadantargatasya nityatvam iti hetupratijñayor itaretaravirodho nigrahādhikaraṇam iti, tad idaṃ bhikṣuṇā dūṣitam. uktaṃ ca nāyaṃ hetuḥ vaidharmyavacanatvāt. yadāha --
__________NOTES__________
[719] dhe (GA)
dṛṣṭānto 'bhihito hy eṣa vaidharmyeṇāsuśikṣitaiḥ |
iti. hetur hi pakṣadharmo bhavati. na ca sarvasyānityatā śabdadharmaḥ, katham asau hetuḥ vaidharmyadṛṣṭāntas tv asau nityatvasya. na hi tato 'nyaḥ sādhyavipakṣabhāga{2,78} bhavati. iha ca nityatā sādhyā, tadvipakṣo 'nityatā. tad yuktaṃ sarvaṃ vaidharmyadṛṣṭānta eveti. tad atredam ākūtaṃ - yannityaṃ na bhavati tat sarvaṃ, nāyaṃ sarvamato 'sarvatvān nityaḥ śabda iti. asarvatvaṃ hetuḥ, ataḥ sarvasyānityatvam ahetur iti na hetusādhyayor virodha iti. punaś coktaṃ - vaidharmyavacanam api nedaṃ samañjasamabhāvaniyamasya viparītatvāt hetvabhāve hy atra sarvatve sādhyābhāvasyānityatvasya pradarśanaṃ kṛtam. sādhyābhāve tu vaidharmyadṛṣṭānte hetvabhāvo darśayitavyaḥ. vyāptiviparyayasyānumāne vakṣyamāṇatvāt. tad ihānityatvasya sarvatvād iti vaktavye sarvasyānityatvād iti vacanaṃ suśikṣitatvād vaidharmyavacanasyeti. tad etad ayuktaṃ, hetāv asmin vivakṣite 'kṣapādena hetusādhyayor virodho 'bhihitaḥ. yattvapakṣadharmatvān na hetur iti, tad dūṣaṇāntaraṃ bhaviṣyati. asarvatvaṃ vā kathaṃ hetuḥ, tad apīha sarvāntargater asiddham eva. ataḥ kṛtvācintāmātreṇedaṃ naiyāyikair uktaṃ hetāv asmin vivakṣite hetupratijñayor virodha iti. mā bhūd vā tadudāharaṇam. iha tu vispaṣṭo virodhaḥ, yam etam adṛṣṭvā parair bauddhair uktaṃ na pratijñāhetur virodho dūṣaṇam iti. kilaśabdo 'rucau. atrodāharaṇaṃ vispaṣṭatvād virodhasyeti

atra codayati -- nanv iti. saṃsārāvasthāyām anumānānumeyavyavahāraḥ. atra ca hetvādayo lokaprasiddhā eva. loka iti laukikasaṃvṛtisatyam apadiśati. ataḥ saṃvṛtisatyasiddhena hetvādinā sādhyasiddhir āsīd eva prāk, paramārthāvasthāyāṃ tu sarvābhāvam ācakṣmaha ity avasthābhedād adoṣa iti ||
pariharati -- yo 'dhune ti. yadi hi tadbādhakabalena nāstīty ucyate, prāg api nāsīd eva. bādhakena tatprāg api pratikṣiptaṃ rajatam iva śuktāv avagatikṣaṇād ārabhya. ataḥ prāg apy asataḥ kathaṃ sādhanatvam iti

{2,79} prāk sādhanatvābhyupagame vā paramārthāstitvam āpadyata ity āha -- sādhane ti. kāraṇam āha -- siddhir iti

kim iti na yujyeta, ata āha -- na dṛṣṭe ti. nātyantam asataḥ sādhanatvaṃ dṛṣṭaṃ śaśaviṣāṇavad ity anumānam antarṇītaṃ, kvacid dṛṣṭasyāpi rūpasyānyatropacaritasya paramārthopāyatā nāsti. kim utātyantāsato hetvāder ity āha -- bāṣpādine ti

upasaṃharati -- tasmād iti

nanu varṇātmanā asatyānām api rekhādīnāṃ paramārthavarṇopāyatā dṛṣṭā, ato naikāntiko 'satyatvaṃ hetur ata āha -- ye 'pī ti. vipakṣavṛttir hi hetur anaikāntiko bhavati. na ca paramārthopāyeṣu rekhādiṣv asatyatvam asti, svarūpasatyatvāt. tena ca rūpeṇa varṇabodhopāyatvāt. taddarśino hi smṛtasaṅketasya varṇā buddhau bhavantīti

nanu bhavantu svarūpasantaḥ. varṇātmanā tāvadasatyā eva, ata āha -- varṇe ti. sarve hi bhāvāḥ svarūpeṇa santaḥ pararūpeṇāsantaḥ. kenacid viśeṣeṇa rekhodāharaṇam iti

{2,80} na caiṣa prakāro 'tyantāsatāṃ hetvādīnāṃ sambhavatīty āha -- svarūpa iti. asatyam api kenacid rūpeṇa sad eva rūpāntareṇa bhavati. na hi nissvabhāvam iti nāpy asatyatety uktam iti

etad eva sphuṭayati -- hetvādīnām iti. atra ca bāṣpādīnām ivāgnyādāv upāyatvaṃ hetvādīnāṃ, na paramārthena tu lekhyavad ity āha -- tene ti. hetutvābhāvapratipādanaparam idam iti

atra codayati -- upāyānām iti. kim idaṃ nissvabhāvatvam upāyānām āpadyate. saṃvṛtyātmakā hi te. tena ca rūpeṇa santa eveti

pariharati -- saṃvṛtye ti. sāṃvṛtaṃ hi rūpaṃ vāṅmātranirmitaṃ, na paramārthopāyo bhavatīti

api ca, paramārthāl lokasya saṃvṛtisatyasya bhede na hetur asti, tadbhedagrāhiṇo 'pi jñānasya mithyātvād ity āha -- paramārthe ti. api ca yadi paramārtho 'pi laukikopāyagamyaḥ, na tarhi paramārthaḥ, laukikopāyagamyatvād bāṣpādivāgnir avagamyamāna ity āha -- laukike ti. pūrvaṃ ca satyabhedo nirākṛtaḥ. idānīṃ sāṃvṛtasya paramārthopāyateti vivekaḥ. nanv asata eva śrutyādiprapañcāt prapañcavilayātmano brahmaṇo nirūpaṇaṃ vedāntavidbhir iṣyate. yathāhuḥ --
{2,81} bhedaprapañcavilayadvāreṇa ca nirūpaṇam |
iti.
vidyāṃ cāvidyāṃ ca yas tadvedobhayaṃ saha |
avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute ||
iti. kim uktam. vidyārūpaṃ ca brahma, avidyārūpaṃ ca śrutyādi. tadubhayam api yaḥ saha veda so 'vidyopalakṣitaṃ mṛtyuṃ tīrtvā vidyārūpeṇopalakṣitaṃ brahmānandaṃ pratipadyata iti. tad evam avidyāta eva vidyāprāptir iṣyate iti. kim aparāddham evaṃ bruvāṇair asmābhiḥ. naiṣa naḥ siddhāntaḥ yad asann eva śrutyādiprapañco brahmaṇi pramāṇam iti. teṣām api pratyakṣādipramāṇasiddhānām aśakyāpahnavatvāt. yathā hi so 'yam iti pratyakṣasiddhaḥ pratyagātmā, evaṃ teṣv iti tadvad eva samyañco bhavitum arhanti. tasya ca pūrvottarakarmanirodhānutpādābhyāṃ vigalitabhogabhogāyatanasya kaivalyaṃ mokṣam ācakṣmahe, na prapañcavilayam. ekam evādvitīyam ityādivedāntās tv arthavādāntaravad viṣayavairāgyapratipādanaparatayā kathañcid gamayitavyāḥ. sa eṣa neti netītikaraṇena spaṣṭam eva bahirviṣayasadbhāvam upadarśayati. eṣa ity aparokṣanirdiṣṭasya brahmaṇo viṣayavivekamātraṃ kathayati na tadabhāvam. śrutyādiṣu cāvidyāvādo brahmaṇaḥ praśaṃsārthaḥ. apaśavo 'nye gośvebhyaḥ itivat paśvantareṣv apaśuvādaḥ. ato na kvacidaparamārthasya paramārthopāyatā. astu vā nityanirdoṣavedāntasiddham aprapañcaṃ brahma. na tu kṣaṇikasaṃvedanapravāhātmakaṃ dvaitaṃ kutaścit pramāṇād avagacchāma ity alambanenāpi

pratyavasthānāntaram idānīṃ bauddhasyopanyasyati -- nanv iti. evaṃ hi manyante -- yady api bāhyo hetvādir artho nāsti, tathāpi buddhyārūḍhenaiva hetvādinānumānānumeyavyavahāraḥ setsyati. anādivāsanopaplāvitā hi hetvādivikalpavibhāgā bhavanti hetur ayaṃ dṛṣṭānto 'yam ityādayaḥ. vikalpa iti savikalpikāṃ buddhim ācakṣmahe. ato vāsanābhedād buddhibhedaḥ, tadbhedād dhetvādibheda ity uktaṃ bhavati. avaśyābhyupagama(?niyama/nīya)ś cāyaṃ bhavadbhir api. buddhinibandhano dharmyādibhedaḥ. na hy anityaḥ śabdaḥ kṛtakatvād iti{2,82}parasparaṃ dharmiṇo vā bhinnayor hetusādhyayor avagatir asti. ato jñānabhedanibandhana evātra bhinnatvavyavahāraḥ. sarvatraiva ca jñānam eva bhedanibandhanam. sudūram api gatvā yuktibhir anusaṃhito bhedo jñāna eva paryavasyati. ato 'stu tannibandhana eva sarvatra bhedaḥ. deśādibhedād api hi bhedaṃ bruvāṇas tadbhedaṃ paryanuyukto jñānabhedam evālambate. tāvatāpi vyavahārasiddhau kiṃ prakārāntareṇa bhedo 'nusriyata iti. atrāpy agnidhūmādau kṛtakānityatvavilakṣaṇaḥ sphuṭo bhedāvagraho bhavati. tatrāpi na jātibhedo nibandhanam iti vācyam. so 'pi cāgnidhūmaśabdanirmita eva. na hi saṃvṛtikalpanād anyena prakāreṇa jātibhedam upalabhāmahe. ataḥ śabdabhede 'rthavikalpavilāsitā evāgnitvādaya iti. idaṃ ca bāhyanirākaraṇaparatayānāsthayoktam. na śabdabhedo 'pi vijñānabhedād vinā sambhavati. so 'pi jñānamātraprabhāvita evābhyupetya bāhyahetvādivikalpavibhāgārtham ukta iti

ayam evāsmadīyatantrakārāṇāṃ siddhānta ity āha -- nyāyavidbhir iti. nyāyavidbhir hi diṅnāgācāryair idam uktaṃ sarva evāyam anumānānumeyavyavahāro buddhyārūḍhena dharmadharminyāyena bahiḥ sadasattvam apekṣata iti

etad api dūṣayati -- astī ti. nāsataḥ śaśaviṣāṇādeḥ śabdanibandhanaḥ tajjanitabuddhinibandhano vā bhedo dṛṣṭa iti duruktam idam apareṣāṃ buddhyārūḍhenānumānānumeyavyavahāra iti

api ca astu buddhiśabdabhedanibandhano hetvādibhedaḥ, tayor eva tu katham akasmād udbhavaḥ. na hy akāraṇikā kāryotpattiḥ sambhavati. na ca śūnye jagati{2,83}tayoḥ kāraṇam utprekṣitum api śakyata ity āha -- nirvastuka iti. yaś cāyaṃ śabdabhedo hetvādibhedahetutayopavarṇitaḥ, so 'pi tadabhāvād anupapanna ity āha -- śabde ti

kiñ ca yady avidyamāna eva buddhimātrakalpitaḥ sādhyādibhedo 'numānavyavahārāya kalpyate, tato dūṣaṇavyavahāro 'pi tadvad eva syāt. utpadyate khalv asmin sādhane hetvādinyūnatoktimātrād eva dūṣaṇabuddhir ity āha -- yadi ve ti dvayena

śakyate ca vaditum evam api sarva evāyaṃ dūṣyadūṣaṇavyavahāro buddhyārūḍhena dūṣyadūṣaṇanyāyena, na bahiḥ sadasattvam apekṣata ity āha -- yaś ce ti

nanv evam apy āvayor aviśeṣa eva, yathā hi no dūṣaṇajñānam utpannam evaṃ bhavato 'pi sādhanajñānam. ataḥ kathaṃ vijayase ata āha -- buddhī ti. ayam āvayor viśeṣaḥ buddhimātravyavahāriṇo bhavato maduktadūṣaṇaṃ siddham iti na te pakṣaḥ sidhyati. tvaduktaṃ tu sādhanam asmākam asiddham iti na sādhyaṃ pratipadyāmaha iti

kathaṃ sādhanam asiddham ata āha -- bāhye ti. bāhyārthavyavahāriṇo hi vayaṃ, na tvam iva jñānaikaśaraṇāḥ. tatra katham asati bāhye budhyāmaha iti

{2,84} punar api paraś codayati -- nanv iti. yathā hi me sādhanam asiddham, evaṃ dūṣaṇam apīti na duṣṭaṃ sādhanam iti

mīmāṃsakas tu pāśupato 'yam evaṃvādī yad vihāya sādhanam abhāvād dūṣaṇasyāpy aduṣṭatvam ātiṣṭhata iti sāpahāsam āha -- nedānīm iti

yaś ca vāsanābhedanibandhano vikalpapravibhāgo varṇitaḥ, so 'pi tadbhedanimittābhāvād anupapanna ity āha -- na ce ti. nanu jñānabhedād eva vāsanābhedo bhaviṣyati, kathaṃ nimittābhāvaḥ. na, tadbhedasyaiva nirnimittatvād, vāsanānibandhane tu tadbhede 'nyonyāśrayatvam ity āśaṅkayā sahāha -- jñāne ti. nanu svabhāvabhinnam eva jñānaṃ vāsanābhedanibandhanaṃ bhaviṣyati, katham anyonyāśrayatvam ata āha -- svacchasye ti. svacchasya hi jñānātmanaḥ svayam anupalabhyamānabhedasyānādivāsanopaplāvitanīlādyākārakaluṣitatvam eva bhedakāraṇam iti bauddhair āśritam, ato duruttaram itaretarāśrayam iti

nanv anāditvād eva bījāgkuravad itaretarāśrayaparihāro bhaviṣyaty ata āha -- pramāṇam iti. prasiddhātmanor hi bījāṅkurayor anāditvād bhavati doṣaparihāraḥ. vāsanā tv asti bhinnā ceti na kiñcit pramāṇaṃ kramate. yo hi{2,85}bahirdeśasambaddhaṃ pratyakṣam artham avajānīte, sa kathaṃ vāsanām anujānāti. tadanujñāne vā kim aparāddhaṃ bhāvāntarair iti. api ca pūrvānubhavaprabhāvitaṃ smaraṇahetusaṃskāram eva vāsanām ācakṣmahe. tad asau saty api grāhakaṃ jñānam eva vividham upakalpayati. yat tu vicitrā bahirbhāvā bhāsante tat kasya hetor iti na jñāyata ity āha -- kuryād iti

na grāhyabhede vāsanā kāraṇam ity atropapattim āha -- saṃvittye ti. smṛtihetur hi vāsanā. na cānubhūtāt smṛtir adhikaṃ mātrayāpi gocarayati. na ca bahiratyantāsanto bhāvāḥ kvacid api gṛhītapūrvā iti na tān vāsanā smārayituṃ prabhavatīti. kiñ ca, ataś ca vāsanā nopapadyate yat kāraṇaṃ kṣaṇikāni jñānāni niranvayavināśīni parasparam asahitāni cety āha -- kṣaṇikeṣv iti. yathā tāvat kṣaṇikānāṃ niranvayavināśināṃ ca na vāsanā, tathopariṣṭād vakṣyatīti

asāhityān na vāsanety uktārtham eva prapañcayati -- pūrve ti. sāhityābhyupagame 'pi samavāyādyanyatamalakṣaṇasambandhābhāvād vāsanā nopapadyate. na hy asambandhaḥ kālāgarudhūmo 'gāraṃ vāsayatīty āha -- sāhitye ti

kṣaṇikatvān na vāsanety uktam, atra kāraṇam āha -- kṣaṇikatvād iti. vyāpāranibandhano hi vāsyavāsakabhāvaḥ kārakaviśeṣatvāt tasya. na ca kṣaṇikaṃ pūrvam uttaraṃ vā tayor eva vyāpriyata iti sambhavati. nanu janmaiva buddher{2,86}arthaparicchede vyāpāra ity uktam, tadvad vāsanāyām api bhaviṣyati. na, duṣṭatvād upapatteḥ. dṛśyate khalūtpadyamānai(?r e)va buddhir arthaṃ paricchindantī. na hy asau kṣaṇam apy udāste. na cārthaparicchedād anyatra vyāpriyata iti yuktam. janmanaiva vyāpāreṇa kārakatvaṃ, na jñānāntaraṃ vāsayantī jāyamānā buddhir dṛśyata iti kathaṃ vāsanāyāṃ janmanā kāraṇatvam. na ca janmāpi kiñcid bauddhā manyante yannibandhanaḥ kāraṇabhāvo bhavet. asmākaṃ tu samavāyikāraṇadaśāviśeṣaḥ ko 'pi kāryasya janmeti matam. sa ca jāyamānānnātyantabhinna iti yuktaṃ kriyākāra(?kā/ka)bhāva iti. niranvayavināśitvān na vāsanety uktam. tatra kāraṇam āha -- vinaśyad iti. yad dhi svalakṣaṇa eva niruddhaṃ na kenacidrūpeṇānveti na tat tadīyaṃ vā rūpaṃ vāsyata iti sambhavati. tathā vāsakam api yanniranvayavinaṣṭaṃ tat kenātmanā paraṃ vāsayati. avasthitā eva hi bhāvā gṛhādayo 'vasthitair evāgarudhūmādibhir vāsyanta iti dṛṣṭam. ayaṃ cāvītahetur unnetavya iti

atra codayati -- avasthita iti. avasthāntaropajananāpāyayos tadabhinnasyāvasthāvato nāśotpādābhyām avasthitatvānupapattiḥ. avasthitatve vā pūrvāvasthāyām ivottaratrāpi avāsanāprasaṅga iti. asmanmate tu bhaṅguram uttaraṃ pūrvaṃ ca jñānaṃ, nāvasthitaḥ kaścid eko jñātāpracyutaprācyarūpaḥ. tad iha bhaṅgurapakṣe pūrvasādṛśyāt tato bhinnasyottarasya yuktaiva vāsanā. eṣaiva tu vāsanā yat pūrvasārūpyam uttarasya. yathā lākṣārasopasikte bījapūrakusume phalaṃ tadrūpaṃ jāyamānaṃ tattvānvitam ity ucyate. yat tu vyāpāravirahād akārakatvam uktaṃ, tad ayuktam. na vyāpārataḥ kārakatvam, api tarhi pūrvabhāvāt. bhāvātirekiṇo vyāpārasyānupapatteḥ. yac cedaṃ pūrvasyottarakāraṇatvam idam eva vāsakatvaṃ pūrveṇottaraṃ{2,87}vāsyata iti. ko 'rthaḥ. svarūpaṃ janyata iti. ato bhaṅguravādinām eva vāsanopapattimatī na sthiravādinām ity āha -- bhaṅgura iti

tad iha svamatasādhanam upekṣyaiva tāvat paramatadūṣaṇam abhidhīyate. dūṣite hi tasmin sukhena siddhānto 'bhidhīyate. tatra yat tāvaduktaṃ sadrūpajñānajanakatvam eva vāsaneti. tad ayuktam. yadi hi pūrvajñānam uttarasya janakaṃ bhavati, tato 'nurūpaṃ virūpaṃ vā janayati, na taduttarasya janakam. anutpannasyāsato janakatvāyogāt. evaṃ vinaṣṭasyāpi, ajātātivṛttayor anatibhedāt. na ca niṣpannasya kṣaṇam apy avasthānam astīti kadā janayiṣyatīti janakatvānupapattau dūrotsāritam anurūpajananam. na hi niranvayavinaṣṭasya kiñcid anurūpaṃ sambhavati, dharmānvayo hi ānurūpyam. na pūrvadharmānvaya uttarajñāne 'sti, tadupagame niranvayavināśāyogāt. na ca samānadharmatām antareṇāsti sa prakāro yenānurūpyaṃ bhavatīti. tad etat sarvam āha -- naitad astī ti sārdhatṛtīyena. nanu pūrvabhāvitaiva kārakatvam ity uktaṃ kiṃ kṣaṇāntarāvasthānena. na ca vyāpārakāraṇabhāvaḥ yena tatsambandhārthaṃ kṣaṇāntarāvasthānam iṣyate tadabhāvād ity uktam eva. maivam. na hi pūrvabhāvitāmātraṃ kāraṇatvam iṣyate. mā bhūd gavāśvasyāpi paurvāparyamātrāt kāryakāraṇabhāva iti paurvāparyaniyame tu kāryakāraṇatvam.[720]na cāsau kṣaṇikeṣu sambhavati. vyāpāras tu pratyakṣādipramāṇako nāpahnotuṃ śakyata iti

__________NOTES__________
[720] ṇakatvam (KA)
{2,88} dūṣaṇāntaram āha -- yadī ti sārdhena. yady api hy ānurūpyād vāsanety ucyate yadā tarhi gobuddher anantaraṃ hastibuddhir utpadyate tatraiva vailakṣaṇyād vāsanā na syāt. tato 'pi parastād gojñānaṃ nirbījaṃ na sambhaved iti. pradarśanārthaṃ ca gohastijñāna ukte sarvam eva vilakṣaṇād vilakṣaṇajñānaṃ na syād ity āha -- sarvam iti

evaṃ tāvad ānurūpyavāsanāpakṣo nirākṛtaḥ. idānīṃ punar api jñānātiriktavāsanāpakṣam evopasaṅkramya dūṣaṇāntaram āha -- bāhye ti. bāhyārthavādināṃ hi pūrvajñānajanitā ātmasthā vāsanāḥ kiñcid eva sadṛśadarśanādyapekṣya labdhodbodhāḥ kāryaṃ janayanti krameṇeti yuktam. jñānamātravādinas tu na kiñcid vāsanānāṃ kāryajanane 'nugrāhakam asti yad apekṣayā vilambante. ato yugapad eva sarvāḥ sarvaṃ kāryam ārabherann iti na krameṇa jānāni dṛśyeran. ekadaiva viśvajñānam utpannam iti kṣaṇāntare na kiñcit syāt. na cāsāṃ kiñcid rūpam anveti yat punaḥ kāryaṃ janayet. niranvayavināśitvān na kvacid anyatra vāsanānāṃ pārārthyaṃ yathāsmākam ātmani, saṃskāryāntarābhāvāt. ataḥ pārārthyena vaśīkārābhāvād api na kramo yuktaḥ. pārārthyena hy asmākam iva boddhur avadhānādyapekṣayā smṛtikrama iva jñānakramo bhaved api. na tv etat sarvam astīti kāryakramānupapattir iti

kiñcaitā vāsanāḥ kvacid āśritā na vā. yady āśritāḥ, jñānātiriktasya{2,89}kasyacidabhāvāt tadāśritā vācyāḥ. tatraikajñānanāśe sakalatadādhāravāsanāvināśaḥ. kāraṇavināśād eva kāryārambha iti vaḥ siddhāntaḥ, prakārāntarakāraṇatvāyogāt. vinaśyad eva hi kāraṇaṃ kāryaṃ janayatīti yugapannaśyantībhir vāsanābhiḥ sakṛd eva sarvākārajñānam utthāpitaṃ tathāvasthitaṃ ca ekadaivaikakṣaṇe vinaṣṭam iti kṣaṇāntare na kiñcid bhaved ity āha -- vināśa iti dvayena

yadi tv āśrayabhūtajñānavināśe 'pi śaktir vāsanā na naśyantīty ucyate, tataḥ kṣaṇikatvasiddhāntahāniḥ. sthirasya ca kramayaugapadyābhyām arthakriyānupapatteḥ kāryānārambhaprasaṅga ity āha -- yadī ti

yadi tu svatantrā eva jñānavad vāsanāḥ pravṛttā ity ucyate, tato jñānavāsanayor itaretarakāryakāraṇabhāvānupapattir ity āha -- vāsane ti

kim iti na syād ata āha -- kuryātām iti. sadṛśam eva hi tadā jñānavāsane kāryam ārabheyātāṃ jñānaṃ jñānaṃ vāsanā vāsanāṃ na punar anyonyam iti. nanu vijātīyakāraṇopanipātād visadṛśakāryotpādo bhaviṣyaty ata āha -- nānya iti. dvayātiriktavastvabhāvād iti bhāvaḥ

ataḥ saṃvṛtisatyarūpa iva vāsanā kalpitā na paramārthataḥ{2,90}kācidastīty āha -- tasmād iti. na caivañ jātīyakaṃ kasmaicit kāryāya ghaṭata iti prāg eva varṇitam ity āha -- na ce ti

svamata idānīṃ vāsanām upapādayati -- yasya tv iti. avasthito hi jñātā yajjñānābhyāsena vāsanādhāro bhavati tad yujyate. kṣaṇikaṃ tu na vāsayituṃ śakyam. na ca tadāsanā prayojanavatī, kvacid upayogābhāvāt. na ca vāsitaḥ pūrvāvasthāto 'tyantaṃ bhidyate, yenānyatvaṃ pratipadyate. na ca prāgvadaviśiṣṭaḥ, yena vāsanā na syāt. na cāvasthāntarotpāde 'vasthitatvānupapattiḥ, pūrvāparayor avasthayor anugatasya boddhuḥ pratyabhijñānāt. tad ihāvasthātadvator abhedavivakṣāyāṃ pūrvajñānāhitasaṃskāraḥ pumān eva vāsanā bhavet. bhedavivakṣāyāṃ tu tadādhāra iti

yattvānurūpyavāsanāpakṣe lākṣopasiktaṃ bījapūrakusumam upavarṇitaṃ, tat tadrūpasaṅkrānter upapannam, na tu jñānasya kiñcidrūpaṃ jñānāntaraṃ saṅkrāmati niranvayavināśitvād ity uktam evety āha -- kusume ti tasyā ntena. prakaraṇārtham upasaṃharati -- ity avāsane ti

kiñceyaṃ vāsanā tattvadarśibhir bauddhair vastuto varṇiteti nedaṃ sambhāvayāmaḥ. asatīm eva tu yuktyānupetāṃ yuktiśūnyāṃ vāsanāṃ vikalpya viṣayeṣv āsthāṃ{2,91}nivartayitum arthanirākaraṇam uktam ekam evādvitīyam ityādyupaniṣadbhir iva. tatraiva tv arvācīnānāṃ bhrāntyā siddhāntāvagraha iti nirākṛtaṃ vādinam āśvāsayatīti -- yuktye ti