Mīmāṃsāślokavārttika · Chapter 8

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[728] vyavahāri
idānīṃ lakṣaṇabhāṣyavyākhyānāvasare prāthamyād anumānalakṣaṇam anusandhāsyati. tatra ca jñātasambandhasyety ucyate. tatra na vidmaḥ ko jñātasambandhasamāsārtha iti. na tāvat puruṣas sambandhī samudāyo vā. anupādānāt. na hy anupāttānyapadārthako bahuvrīhir bhavati. nanu buddhisambandhopasthāpitaḥ puruṣas samudāyidvayākṣiptas samudāyo vā viśeṣyate. buddhir hi svaśabdād avagatā tadvantam antareṇātmānam alabhamānopasthāpayati svāśrayam iti nānupādānadoṣaḥ. naitad evam. gamyamānasyāviśeṣaṇāt. na khalu dhūmaśabdārthāvinābhāvād avagato 'gnir jvalatīti viśeṣyate. vakṣyati ca --
gamyamānasya cārthasya naiva dṛṣṭaṃ viśeṣaṇam |
iti. syān matam. satyam. anupāttaṃ na viśeṣyate. upātta eva tv iha sambandhī. tathā hi ayam atra padānvayaḥ. anumānam ekadeśadarśanād ekadeśāntare buddhir iti. ataḥ kasyaikadeśasyety ākāṅkṣāyāṃ sa evaikadeśo jñātasambandhasyeti viśeṣyate. nanu darśanopasarjanatvād ekadeśo na viśeṣaṇam arhati. na hy upasarjanaṃ padaṃ padāntareṇa sambadhyate. na hi bhavati puruṣaṃ pratyupasarjanībhūtasya rājñaḥ ṛddhasya rājapuruṣa iti viśeṣaṇam. ucyate. nopasarjanatvād asambandhaḥ. ākāṅkṣitaṃ hi pūraṇasamartham upasarjanenāpi sambadhyata eva. atraikadeśadarśanād ity ukte 'sti kasyaikadeśasyety ākāṅkṣā. arthasambandhe 'py ākāṅkṣaiva hetuḥ. upasarjanasaṃjñā tu upasarjanaṃ pūrvam (2.2.30) iti pūrvaprayogasiddhyarthaiva. ata eva hi kasya gurukulam iti vyavahāropapattiḥ. tatra hi kulopasarjanasyaiva guroḥ kasyeti viśeṣaṇam. api ca darśanakriyākarmaṇo dṛśyasyaikadeśasya prādhānyam apradhānasya sāpekṣasyāpi padāntareṇa sambandho dṛṣṭaḥ, yathā rājapuruṣaś śobhana iti. ata upapannaṃ jñātasambandhasyaikadeśadarśanād iti. nopapannam. uktaṃ hi guruṇaiva -- nopasarjanaṃ padaṃ padāntareṇa sambadhyate ṛddhasya rājapuruṣa itivat iti. na ca parihṛtam. upasarjanaviśeṣaṇe{3,3}hi ṛddhī rājānaṃ viśiṣyāt. yat tūktam -- ākāṅkṣā sambandhe hetuḥ iti tad ayuktam. ākāṅkṣāvato 'py ayogyasya padāntarānanvayāt. iha ca darśanopasarjanatvād anvayāyogyatvam uktam. athocyeta ekavākyatāyām ayaṃ doṣaḥ ekadeśadarśanād ekadeśāntare buddhir anumānam. ataḥ paryavasite vākye kasyeikadeśasyety ākāṅkṣāyāṃ vākyagatam ekadeśasyeti padaṃ jñātasambandhasyeti viśeṣyata iti. tan na. ākāṅkṣāvākyasyāśravaṇāt. sa evānupāttānyapadārthadoṣaḥ. yatra tūpādānaṃ tatropasarjanatvād ayogyatvam uktam. api ca vākyabheda evātra doṣaḥ. yac ca darśanaṃ dṛśyapradhānam ity uktaṃ, tad apy ayuktam. uttarapadārthapradhānatvāt tatpuruṣasya. na ca vāstavaṃ guṇapradhānabhāvam āśritya padāntarasambandho dṛṣṭaḥ. rājapuruṣe 'darśanāt. nanu śābdam evaikadeśasya prādhānyaṃ gamyate. kṛdyogalakṣaṇā hīyaṃ karmaṇi ṣaṣṭhī. na. aśravaṇāt. na hi samāse ṣaṣṭhī śrūyate. na cāśrūyamāṇā svārtham abhidhatte. kin tu niṣādasthapativallakṣaṇayā
tadartho 'vagamyate. śrutyā tu dṛśyāvacchinnaṃ darśanam eva pradhānatayāvagamyate. uttarapadārthapradhānānuśāsanam apy ata eva. samāsāt tathaivāvagateḥ. na ca vāstavaṃ prādhānyam upasarjanasya padāntarasambandhe sāpekṣasamāse vā hetuḥ. kasya gurukulam iti nityasāpekṣatvād guruśabdasya nāsāmarthyaṃ doṣaḥ na hy anantarbhāvya pratisambandhinaṃ gurvartho 'vagamyate. sambandhiśabdatvāt tasya. ato 'pekṣitārthāntara evāsau vṛttāv anupraviśatīti na doṣaḥ. na tv evam ekadeśaśabda iti vaiṣamyam. ato duradhigamo jñātasambandhasamāsārthaḥ.
ata āha -- pramāte ti. ayam abhiprāyaḥ -- satyam. ekadeśo nānyapadārthaḥ. kin tu pramātaiva buddhisambandhopasthāpito jñātasambandha iti nirdiśyate. gamyamānam api cāvyabhicāriṇā cihnenopasthāpitaṃ viśeṣyata eva. na hi namaḥ pinākapāṇaya ity anyapadārthānupādānaṃ doṣāya. api ca aindravāyavaṃ gṛhṇātīti bahuvrīhisamāsārtho devatātaddhitaḥ katham āhṛtyānupātte somarase vartate. atha somaṃ krīṇāti abhiṣuṇoti pāvayati.{3,4}dhārayā gṛhṇātīti prakaraṇāvagatas somaraso 'nyapadārtha ity ucyate. ihāpi buddhyavinābhāvāvagatasya pramātur bahuvrīhyarthatvaṃ nānupapannam. pūrvapakṣasthitena vārtikakṛtā gamyamānaṃ na viśeṣyata iti yad uktaṃ tad eva durlabhalabdham iva manvānaiḥ kaiścid valgitam ity upekṣaṇīyam eva. siddhānte hi gamyamānāyā eva vyakter gāvau śuklo gaur iti ca vibhaktyā śabdāntareṇa ca viśeṣaṇaṃ bhaviṣyati. mañcāḥ krośantīti ca. āha ca --
jāter astitvanāstitve na hi kaścid vivakṣati |
nityatvāl lakṣyamāṇāyā vyaktes te hi viśeṣaṇe ||
iti. dhūmo 'yaṃ jvalatīti na bhavati. anabhidhānāt. na hi lokaḥ paryanuyoktum arhati. yas tu vaiyātyād dhūmaśabdenāgniṃ lakṣayitvā tathā prayuyuṅkṣati na taṃ nivārayāmaḥ. nanv evaṃ pramātari jñātasambandhe sati naikadeśo viśeṣita iti vyāpakaikadeśadṛśo vyāpyasmṛtir anumānam āpadyeta. na tv etad iṣṭam. vyāpyād dhi vyāpakajñānam anumānam. jñātasambandhasyaikadeśasyeti sambandhe syād api viśiṣṭaikadeśalābhaḥ. tatra hi jñātasambandhasyeti ṣaṣṭhyā vyāpya eva sambandhī pratipādyate. sarvatra hi vyāpya eva hi ṣaṣṭhī dṛṣṭā. ucyate. uktam asmābhir nedam alaukikaṃ kiñcit pramāṇānāṃ svarūpam upavarṇyate. lokaprasiddham eva tv aparīkṣāpratipādanārthaṃ svarūpam anūdyate, loke hi niyāmyaikadeśadarśana eva niyāmakaikadeśajñānam anumānam iti prasiddham iti. asty api hi viśeṣaṇe viśiṣṭaikadeśo labhyate. api cāsannikṛṣṭe 'rtha iti vadati. na ca vyāpakadṛśas sāhacaryamātrāt vyāpyasmṛtir asannikṛṣṭaviṣayā. pūrvapramāṇānadhikārthāviṣayatvāt smṛteḥ. vyāpyād eva tv anubhūtapūrvaniyamād vyāpakaviśiṣṭaḥ parvatādir avagamyate. ata upapanno viśiṣṭaikadeśalābha iti. yat tu jñātasambandhasyaikadeśasyety atra ṣaṣṭhyā viśeṣapratipādanam uktam. tad ayuktaṃ vyāpakād api ṣaṣṭhyutpatteḥ. bhavati hi kṛtakatvam anityatāyā hetur iti vyavahāraḥ. vyāpikā cānityatā kṛtakatvasya. tasmād aviśeṣitopādāne 'pi vyākhyānatas sambandhaviśeṣād (eka)deśaviśeṣalābho nānupapannaḥ. bhavati hi vyākhyānato viśeṣapratipattir na tu sandehād alakṣaṇam iti sūktaṃ pramātā jñātasambandha iti.
{3,5} vyākhyānāntaram āha -- ekadeśī ti. ekadeśau hi naikadeśinam antareṇa syātām iti ākṣiptasyaikadeśino yuktam anyapadārthatvam.

nanv evaṃ jñātasambandhasyaikadeśino ya ekadeśas tasyaikadeśasya darśanād ity ucyamāne sa eva darśanopasarjanatvād ekadeśasyaikadeśinaḥ sambandhas sambandhiviśeṣāpekṣasya vā samāsadoṣaḥ prasajyate. bhaved etad evam. yady ekadeśavyatirekajanitā ṣaṣṭhī syāt. iyaṃ tv ekadeśadarśanavyatirekajanitā ṣaṣṭhī tad api paramparayā vājapeyasya yūpa itivadekadeśino bhavaty eva. kaḥ punar atraikadeśī jñātasambandhaḥ pakṣas sapakṣo vā. na tāvat pakṣaḥ jñāyamānasambandhatvāt. na ca sapakṣaḥ siddhatvenānanumeyatvāt. naiṣa doṣaḥ. vyāptir hi na sakṛddarśananirgrāhyā. bhūyobhis tu darśanaiḥ pūrvapūrvāvagatasakaladeśakālaviviktadhūmavanmātrasyāgnimattayā vyāptir avadhāritā. na punar atrāyam idānīṃ vā dhūmavān agnimān iti. ataḥ pakṣaikadeśino 'pi sāmānyato dhūmavattaupādhikasambandho jñāta iti sa eva jñātasaṃbandhaḥ. sāmānyato gṛhīte 'pi deśādibhedena pratyakṣapratyabhijñānavannānumānapratyabhijñānam anupapannam iti na prameyābhāvaḥ. ekadeśyaikadeśau cāśrayāśrayiṇāv abhimatau. na punar avayavāvayavināv iti draṣṭavyam iti

karmadhārayasamāso vāyam ity āha -- karmadhāraye ti. ayam arthaḥ -- jñātaś cāsau saṃbandhaś ceti karmadhārayo 'yam. atra ca pakṣe saṃbandhini gamye gamake caikadeśatā. kathaṃ sambandhyādhārasya sambandhasya sambandhināv ekadeśau. na hi bhūdharādhārasya dhūmasyaikadeśo giriḥ. ādheyam eva tu dhūmas tadekadeśatayā manyate. ucyate. bhavatyādhārāṃśe 'py ekadeśavācoyuktiḥ. yathā avayavyādhāreṣv avayaveṣu ca samūhiṣv iti niravadyam

dvayaṃ vānyapadārtha ity āha -- dvayaṃ ve ti. sambandhagarahaṇakāle parasparasambandham upalabdhaṃ vyāpyavyāpakadvayaṃ jñātasambandham ucyate, tasya ca sa mudāyināv ekadeśau. yathā caitad evaṃ tathā prāg evoktam iti. kiṃ{3,6}punaḥ karmadhārayapakṣe dvayānyapadārthatve vā prameyam. na tāvat sambandhasamudāyāv eva. tayoḥ pūrvam evāvagatatvāt. adhunā ca dharmadharmivibhāgenānavagamāt. na cānya ekadeśī. tasyānupādānāt. na caikadeśābhyām ākṣepaḥ. sambandhasamudāyanirākāṅkṣatvāt. na ca svatantraikadeśadarśanāt svatantraikadeśāntare jñānam anumānaṃ, siddhatvāt. vakṣyati hi na dharmamātraṃ, siddhatvād iti. atrābhidhīyate -- ayam atrārtho jñātasya sambandhasya jñātasambandhasya vā dvayasya kvacid ekadeśadarśanāt tatraivaikadeśāntare buddhir anumānam iti. kuta etat. asannikṛṣṭagrahaṇāt. na hi svatantraikadeśo 'sannikṛṣṭaḥ. kvacid eva parvatādāv ekadeśo 'sannikṛṣṭo bhavati. tatrānavagatapūrvatvād iti kim anupapannam iti.
kaḥ punar atra sambandho 'numānāṅgam iṣyate. avinābhāvas tādātmyatadutpattinimittaka iti kecit. evaṃ hi tair uktam.
kāryakāraṇabhāvād vā svabhāvād vā niyāmakāt |
avinābhāvaniyamo 'darśanān na na darśanāt ||
iti. na hi vipakṣasapakṣayor adarśanād darśanād vāvinābhāvasiddhiḥ. tenāniyatasyāpi tatra vṛtteḥ sambhavāt. kiñcidvipakṣavyāvṛttyā ca sarvavipakṣavyāvṛttyasiddheḥ. sarvavipakṣāṇāṃ ca yugapad grahītum aśakteḥ. kin tu agnyādau sati dhūmāder bhāvād asati cābhāvāt tadāyattasvabhāvo dhūmādir iti vidite tadavinābhāvas siddhyati. tatkāryasya tam antareṇātmalābhābhāvāt. tad atrāgnau darśanam itaratrādarśanaṃ tadutpattau hetuḥ. tato 'vinābhāvasiddhiḥ. tādātmye 'pi tatsiddhiḥ taṃ vinā bhavatas tādātmyānupapatteḥ.
nanv evaṃvidhānvayavirahiṇo gandhān na rūparasādayo 'numīyeran. na ca khalu tasya rūpam ātmā. na ca kāraṇam iti kathaṃ tatas tatsiddhiḥ. śrūyatāṃ yathā siddhyati. rasād eva hi svahetāv agnāv iva dhūmād anumīyamāne samasāmagrīkendhanavikāravadrūpāvagatir iti nānupapattiḥ. yathāhuḥ --
ekasāmagryadhīnasya rūpāder rasato gatiḥ |
hetudharmānumānena dhūmendhanavikāravat ||
{3,7}iti. nanu yuktendhanavikāre tasya dhūmasya caikāgnikāraṇatvād avagatiḥ. na tu rūparasāv ekakāraṇakau. kāraṇarasā hi kārye rasam ārabhante. kāraṇarūpāṇi ca kārye rūpam. tat kutas samānakāraṇatā. naikakāraṇatayaikasāmagryadhīnatvam. kin tu rasād rasahetur anumīyamānaḥ pravṛttirūpajananaśaktirūpopādānakāraṇasahakṛto 'numīyate. tathāvidhasyaiva kāraṇatvāt pravṛttiśaktinā ca kāraṇena rūpaṃ janyata iti rūpasiddhiḥ. tad idam anupapannam yat tāvat kāryaṃ kāraṇena vinā na bhavatīti tatas tajjñānam uktam. tad ayuktam. kathaṃ hi kāraṇena vinā kāryam eva na bhavati ity etad evāvaseyam. tad vinā bhavato nityaṃ sattvam asattvaṃ vā syāt. tataś ca kāryataiva hīyeta. uktaṃ hi taiḥ --
nityaṃ sattvam asattvaṃ vā hetor anyānapekṣaṇāt |
apekṣāto hi bhāvānāṃ kādācitkatvasambhavaḥ ||
iti. apekṣātaḥ kādācitkatvam anapekṣaṃ tu sadasad vā syāt. gaganaśaśaviṣāṇavad iti cet. yady evam anyo 'yaṃ kāryakāraṇabhāvāt svabhāvaniyamaḥ yadanapekṣaṃ tannityaṃ sadasad vā bhavatīti. yac ca rasād rūpāvagatir ekasāmagryadhīnatvād ity uktam. tad apy ayuktam. yady api pravṛttiśaktirūpopādānakāraṇasahakṛto rasahetur avagataḥ svakāryād, rūpaṃ tu kuto 'avagamyate. pravṛttisāmarthyāt kāraṇād iti cet. nanu nādo rūpasya kāryaṃ nātmeti kathaṃ tadavagame hetuḥ. pravṛttiśakteḥ kāraṇasya kāryāvyabhicārād iti cet. na. tarhi kāryatadātmanor evāvinābhāvaḥ kāraṇe 'pi (?bhāvād/bhavet). bhavatv iti cet. na. agner api dhūmānumānaprasaṅgāt. astv iti cet. atantraṃ tarhi kāryatvam anumāne. syān matam. na pravṛttisāmarthyāt kāraṇād rūpānumānam. api tarhi rūpavadrūpakāraṇasahakāriṇā rasakāraṇena raso janyate. sahakārikāraṇam api saviśeṣaṇaṃ kāraṇam eveti rasād itaretarānugṛhītaṃ kāraṇacakram anubhāsyata iti. tan na. kāryakāraṇayor ayaugapadyād rūpakāraṇasya tadvattānupapattiḥ. pāriśeṣyād (?dūṣyād) rūpam eva sahakārīti vācyam. tatra ca vṛthā tatkāraṇānumānapariśramaḥ. rūpaṃ sahakārīty api nānirṇītarūparasāvinābhāvo 'nubhavitum utsahate. prāg eva tu tannirṇaye vṛthārūpataddhetvos sahakāritvakalpanā.{3,8}api cānubhavaviruddham evedam. na khalu rasam upalabhya taddhetvanumānamukhena rūpāvagatir laukikānām. api tarhi rūparasayos sāhityaniyamāt sahasaiva rasād rūpam anumīyate. api ca kāryakāraṇabhūtayor eva bahulam anumānavyavahāro dṛśyate ity anādṛtyaṃ kāryatvam avyabhicāre. tādātmyam api meyābhāvaprasaṅgād dheyam eva. kiṃ hi vṛkṣātmani śiṃśapātve vidite meyam avaśiṣyate. nirbhāgatvāt. aikātmye 'pi vastunaḥ kālpaniko bheda iti cet, na tāvannirbhāgaṃ vastu, bhāgāvagrahāṇāṃ deśādibhede 'py abādhitānāṃ samyaktvāt. kālpanikabhedāśrayatvāc cānumānasya vāstavam aikātmyam anaṅgam. vṛkṣavyavahāro 'numīyata iti ced katham anātmavyavahāraś śiṃśapātvād anumīyate. tādātmye vṛkṣavadananumānaprasaṅgāt. vyavahārayogyatāyām apy evam eveti yat kiñcid etat. evam eva vaiśeṣikādisamayasiddhā api kāryakāraṇabhāvādayas sambandhaprakārāḥ pratyuktā veditavyāḥ. te 'pi hy aniyatānanumānotpattikāraṇam.
astu tarhi niyamo vānumānāṅgam. na. pramāṇābhāvād anavagateḥ. na tāvadāpātajaṃ pratyakṣam asyāvadhāraṇakṣamam. īkṣate khalv ayaṃ visphāritākṣas sahasā mahānase dhūmam agninā sahitam. na tu jānāti niyato 'yam aneneti. duradhigamo hi sarvabhāvānāṃ svabhāvaniyamaḥ. na tam unnetum utsahante jhaṭ iti mahānto 'pi. na hi nirvikalpakāgocare vikalpaḥ pramāṇam. tatpurassaratvāt tasya. syād etat. deśādibhedeṣv avyabhicārāt svabhāvaniyamo 'vadhāryata iti. kenāvadhāryate sarvadarśanānām anvayamātre vyāpārāt.
atha pūrvapūrvajñānajanitabhāvanāsacivam antimam anenāyaṃ niyata iti bhavaty ālocanājñānam. tato vikalpāḥ pravartiṣyanta iti. naitad evam. indriyavyāpārasāpekṣaṃ hi pratyakṣam. na ca sahabhāvadarśanād anyatra bahir indriyavyāpāraḥ. na ca bahir viṣayavedane tannirapekṣam antaḥkaraṇaṃ pravartate. api ca nirūpitarūpā api bhāvā deśādibhedeṣv anyathābhavanto 'nubhūyanta iti na svabhāvaniyamaṃ pratyāśrayitum ucitaṃ prāmāṇikānām. tadāhuḥ --
deśakālādirūpāṇāṃ bhedād bhinnāsu śaktiṣu |
bhāvānām anumānena prasiddhir atidurlabhā ||

{3,9}iti tasmād vaktavyo 'numānāṅgabhūtas sambandhaḥ. ata āha -- sambandha iti. vyāptir hi sāhityaniyamam apadiśati. taddarśino hy ekadeśadarśanād ekadeśāntare buddhir utpadyate, atas sāmānyavacano 'pi sambandhaśabda uparitanasamabhivyāhārād atrānumānalakṣaṇagranthe viśeṣaparo bhavati. upari cāsyāvadhāraṇe pramāṇaṃ vakṣyata iti

yadi jñātasambandhasyānumānaṃ sa tarhi sambandho dvyāśraya ity ubhayānumāne liṅgaṃ syād ata āha -- vyāpye ti

atra kāraṇam āha -- yo yasye ti dvayena. saḥ -- samanyūnadeśakālo hi vyāpyo bhavati. pūrvaṃ tāvad yatrobhayor api dharmayor vyāpyavyāpakatvaṃ. yathā parastād udāhariṣyate. uttaras tu yathā dhūmādiḥ, sa hi prāyeṇāgnideśakālavarttī bhavati. saty api cāgnāvabhavaṃs tato deśakālābhyāṃ nyūno bhavati. yāvantāv agner deśakālau tāvantau nāsyeti nyūnatvaṃ. ata eva cāsāv agner vyāpako na bhavati. sakalatadīyadeśakālāvyāpteḥ. vyāpakas tu samādhikadeśakālaḥ. atrāpi pūrvokta eva pūrvaḥ. uttaras tu yathāgner eva dhūmasya. sa hi tasya deśakālau tāvad vyāpnoty eva. asaty api dhūme bhavan deśakālābhyām adhiko 'py abhidhīyate. yataś cānayor īdṛśaṃ svarūpaṃ nānyathā vyāpyavyāpakatātmakatā, tena kāraṇena vyāpya eva gṛhīte vyāpakasya grahaṇaṃ bhavati yad asau taṃ vināpi na bhavaty eva. na hy asāv agnir iva dhūmasyāgner deśakālāv atikramyāpi bhavati. yena taṃ vināpi bhavas taṃ na gamayet. agnis tv anevaṃvidha iti nāsau dhūmasya gamako bhavati. nanu cāyaṃ viśeṣo{3,10} jñātasambandhaśabdān nāvagamyate. sa hi sambandhajñānamātram aṅgatayā darśayati, na vyāpyatām iti kuto viśeṣalābhaḥ. uktam atra laukikalakṣaṇānuvādenāparīkṣāpratipādanārtham idaṃ bhāṣyam. loke ca vyāpyaikadeśadarśina eva vyāpakajñānam anumānam iti siddham. na hy anyatheti cāpakṛṣya pūrveṇa yojayitvā teneti tadupajīvanena vyākhyeyam iti

nanu vyāpakād api vyāpyasaṃvittir dṛṣṭā. anityatvād iva kṛtakatvasya. bhavati hi bhāvānām anityatvāt kṛtakatvānumānam. vyāpakaṃ cānityatvaṃ kṛtakatvasya. ato vyāpakaṃ gamyaṃ vyāpyaṃ gamakam ity avyāpakam ata āha -- vyāpakatve ti. ayam abhiprāyaḥ. satyaṃ vyāpakasya gamakatvam. na tu vyāpakatvagṛhītasya. tena hi rūpeṇa gṛhīto 'sau vyāpyād deśakālādhikye 'pi na virudhyate. na cādhikadeśakālaḥ pratipādako bhavati. taṃ vināpi bhāvād ity uktam eva. nanu vyāpyatāpi tasyāsti. astu nāma, vastutas tat tu rūpaṃ na gṛhītam iti kathaṃ gamakatvam. avagate tu tādrūpye tenaiva gamakatvaṃ na vyāpakatayā. ato vyāpyataivānumānāṅgaṃ na vyāpakateti sūktam iti

vyāpyatvam aṅgaṃ na vyāpakatvam ity etad evāsaṅkīrṇodāharaṇena darśayati -- vispaṣṭe ti. yatra vyāpyavyāpakabhāvo na saṅkīryate, tatra vispaṣṭam evaitad upalakṣitam. yathā vyāpyaṃ gamakaṃ vyāpakaṃ gamyam iti. goviṣāṇitvayor hi vyāpyaṃ gotvaṃ vyāpakaṃ viṣaṇitvam anumāpayati na tu viṣāṇitā gotvam. vyāpikā hi sā. mitau -- anumāne. goviṣāṇitvayor ayaṃ gamyagamakaviveko dṛṣṭa ity arthaḥ

{3,11} evam asaṅkare gamyagamakavivekād yatrāpi vyāptisaṅkaro bhavati tatrāpi vyāpyatvam eva gamakatve kāraṇam iti niṣkṛṣyata ity āha -- tene ti

nanu vyāptir anumānāṅgam ity uktam. kasya punar iyaṃ saṃyoginas samavāyinas sambandhisambandhino vā. na hy atra vyavasthām upalabhāmahe. sarveṣām apy anumāpakatvāt. tad yadi saṃyogī vyāpyaḥ. rasād rūpānumānaṃ na syāt. atha samavāyī dhūmād agnyanumānam, sambandhisambandhinaś ca pitror brāhmaṇatvāt putrasya brāhmaṇatvānumānam ityādi darśayitavyam. api ca vyāptir ity anvayo 'bhidhīyate. upaśleṣa iti yāvat. na cāsau bhūmau pratiṣṭhitenāgninā gaganagatasya dhūmāgrasya sambhavati. na ca bhūmiṣṭhāṃ śaṅkucchāyāṃ divi vartamānaḥ ṛkṣodayo 'nveti. vyāptiś ca kasyacit kenacid bhavantī deśato vā syāt kālato vā. pūrvasmin kalpe bhāvinas savitur udayasyādyatanārkasyaivodayāt aṣṭau yāmānatikramyānumānaṃ na syāt. parasmin dhūmād agnyanumānam ityādi paryanuyoktavyam. ata āha -- tene ti dvayena. yena khalv api vivakṣitāvāntaravibhāgaṃ vyāpyatāmātram anumānāṅgam tena kāraṇena yasyaiva saṃyogādīnām anyatamasya, yenaiva teṣām anyatamena, yādṛśī upaśleṣṭenetareṇa vā vyāpyatā prāgavagatā, saivānumāne kāraṇaṃ bhavati. na hy upaśleṣo vyāptiḥ. uktaṃ hi -- sambandhaniyamo 'sāv iti. sa cānupaśliṣṭenāpi bhavati. yo hi yasmin sati bhavati, asati ca na bhavati, tena niyamyata ity ucyate. kim atropaśleṣeṇa. na cātra deśādīnām anyatamavivakṣā. yāvati hi deśe kāle vā vartamānasya yasya vyāpyatā nirūpitapūrvā, yāvaddeśakālabhāvinā vyāpakena tasya vyāpakāṃśasya tāvaty eva deśādau vartamānasya sa vyāpyāṃśas tādṛg eva, gaganādivarttidharmyantare dṛṣṭāntadharmyapekṣayā sādhyadharmiṇi dṛṣṭas san pratipādako bhavati.{3,12} niyamo hy anumānāṅgam. sa ca sarveṣām aviśiṣṭa eva kim avāntaravibhāgena. deśe yāvatīty anatidūram adhirūḍhasya dhūmāder dūrataravarttino 'pi nadīpūrasya vyāptiṃ darśayati. śaṅkucchāyāyāś ca nitānta(dūra)vartinā ṛkṣodayena. yāvati kāla iti ca bhāvinas savitur udayānumānādāv api vyāptiṃ darśayatīti

nanv asyāṃ vyāptau na kiñcit pramāṇam astīty uktam ata āha -- bhūyodarśane ti. kathaṃ punarbhūyodarśanagamyā vyāptiḥ. kiṃ hi tatra pratyekam eva bhūyāṃsi darśanāni pramāṇam āhosvid darśanasaṅghātaḥ pūrvatanadarśanāhitasaṃskārasacivam antimaṃ pramāntaraṃ vā bhūyodarśanaprabhavam. tatra na tāvat pratyekasandarśanasamadhigamyā vyāptir ity avasitam eva. no khalv asya sahasāgnidhūmāv agniśaraṇe vilokayamānasyāgninā vyāpto dhūma iti matir āvirasti. na cānanubhūtam avikalpakena savikalpakenāpi viṣayīkriyate. na cānekadarśanārabdho darśanasamudāyaḥ kaścid asti, tasya darśanātirekeṇābhāvāt. niruddhānāgatapratyutpannānāṃ cāsaṃhanyamānatvāt. purastanānekadarśanāhitasaṃskārasahāyam antimaṃ tu darśanaṃ katarat pramāṇam iti cintanīyam. na tāvat pratyakṣam. tad dhi dvedhā vibhaktam. ālocanājñānaṃ tatprabhavaṃ ca vikalpasambhinnam. na tāvat pūrvaṃ vyāpter avadhāraṇe samartham apratisandhānāt. vyāpteś cāyam anena pratibaddha iti pratisandhānātmakatvāt. na ca tadanapekṣam uttaram ātmānaṃ labhate. yac cedaṃ saṃskārāṇāṃ sācivyam, idam api na caturaśram. saṃskārāḥ khalu yadvasturūpopalambhasambhāvitātmāno bhavanti, tatraiva smṛtimātram ādadhati. na punararthāntaragrahaṇāya kalpante. pratyakṣe ca vyāptipramāṇe katham atadviṣayāṇāṃ vyāptisiddhiḥ. bhavati hi yathāyathaṃ dṛṣṭānumitaśrutebhyaḥ karmaphalebhyaḥ puṃviśeṣeṣu vaidikakarmānumānam. na ca tattatkarmaniyamas tasya tasya paśvādeḥ phalasyāparokṣam īkṣyate atīndriyatvāt. yac cedam adhvare{3,13}vitate vaidikād aṅgāt pradhānāc cāpūrvānumānam, tad api na syāt. vyāptyavadhāraṇe pramāṇābhāvāt. meghābhāvāc ca vṛṣṭyabhāvānumānam ityādi darśayitavyam. ato na tāvat pratyakṣā vyāptiḥ. na cānumānikī. pramāṇābhāvād eva tadadhīnātmalābhasya tasyānupapatteḥ. śabdas tv anāgatotpādyabhāvaviṣayo na siddhavyāptikḷptaye prabhavati. upamānam api pramāṇāntaraprasiddhavastusādṛśyamātraviṣayaṃ na vastunas sattāṃ pramiṇoti. arthāpattir apy anyathānupapadyamānārthaviṣayā darśanaprabhavā. na ca sahitāvadhāritayor asatyāṃ vyāptau kiñcidanupapannaṃ nāma.
nanu kāryatā nopapadyate. kathaṃ hi kāryam asati kāraṇe bhavati. bhūyodarśanasamadhigamyaṃ ca kāryatvam iti bhūyodarśanaprasūtakāryatvāvagamānyathānupapattipramāṇikā kāraṇavyāptisiddhiḥ. katham idānīm akāryakāraṇabhūteṣu vyāptis setsyati. bhūyāṃsi darśanāny evāsatyāṃ vyāptau nopapadyanta iti cet, kiṃ hi teṣāṃ vyāptim antareṇa na sambhavati svarūpaṃ, tāvac ca kāraṇasāmagrīkaṃ hi vas siddham. svagocaraprakāśanam api svata eva viṣayasyāpi svapramāṇaparicchinnasya na kiñcidanupapannaṃ paśyāmaḥ. na cāsau pramāṇāntareṇa pratihanyate. yannopapadyeta. na ca bhāvasvarūpā vyāptir abhāvena pramīyata iti sāmpratam. tatrāsāv abhāvapramāṇikā na syād eva.
syān matam -- keyam anyā dhūmasyāgninā vyāptir anagninivṛtteḥ. sā cābhāvarūpatvād abhāvena pramīyata iti yuktam eva. tan na. vasturūpatvāt. vasturūpo hi svabhāvo dhūmādeḥ kenacin niyataḥ. itarayā vyāvartate khalv ayaṃ śaśaviṣāṇābhāvād apīti śaśaviṣāṇenāpi niyamyeta. katham asatā niyamyata iti cet. ko doṣaḥ. vyāvṛttir hi niyamaḥ, sā cāstīti kiṃ śaśaviṣāṇasya sattvāsattvābhyām. yadi mataṃ vipakṣavyāvṛttir niyama iti. ko yaṃ vipakṣo nāma. yo hi yena niyamyate tasya tatparipanthī vipakṣaḥ. vyāpyate ca śaśaviṣāṇena tadabhāvān nivṛtto dhūma ity anagnir iva tadabhāvo 'pi vipakṣa eva. api cāśeṣavipakṣāṇām upalabdhyayogyatvān na tebhyo nivṛttir abhāvena śakyate 'vagantum. yogyapramāṇābhāvo{3,14}hy abhāve pramāṇam iti vakṣyate. ato na kiñcid vyāptau pramāṇam. mānasam iti cet. na. bahirasvātantryāt. tatraitat syād -- yady apy bahirindriyāṇy atītānāgatādibhir bhāvabhedair vyāptiṃ grahītum asamarthāni, manas tu sakalātītādiviṣayaparicchedasādhāraṇaṃ pratibaddhasāmarthyaṃ kvacid iti tadbalabhāvinā pratyakṣeṇa vyāptir grahīṣyata iti. tac ca naivaṃ, bahirasvātantryān manasaḥ. no khalv api bahirviṣayabodhe manassvatantram iti varṇitam. tathā hi. manasas sārdham ity atra. svatantre hi bahiriṣyamāṇe manasi sarvas sarvadarśī syāt. saṃskārato vyavastheti cet. na. smṛtihetutvāt. tatraitat syāt -- yady api kevalam asvatantraṃ mano bahirviṣayāvadhāraṇe, tathāpi pūrvapūrvānubhavajanitasaṃskārasanāthaṃ bahir api vartīṣyate cakṣurādyanugṛhītam iva rūpādau. ato nāvyavasthā. tac ca naivam. smṛtihetutvāt. smṛtimātrahetavo hi pūrvānubhavaprabhāvitās saṃskārā notsahante manaso bahiravagrahe 'nugraham ādhātum. smṛtiviṣayāntarāṇām api grahaṇaprasaṅgāt. asti hi tatrāpi smṛtihetus saṃskāraḥ. sa ced grahaṇe kvacin manasas sahāyī bhavatīti kiṃ na smṛtiviṣayāntarāṇy api grāhayatīti yat kiñcid etat.

yas tu vadati -- sāhityam agnidhūmayos sambandhaḥ. sa ca prathamasamadhigamasamaya eva saṃviditaḥ. anavacchinnadeśakālaś cāgnidhūmayos sambandho bhāsate. na hīdānīm atra vā tayos sambandha iti bhavati matiḥ. api tarhi sannihitavartamānayor evedantayā pratibhāsamānayor deśakālau sambandhaś ca tayor viśeṣaṇam imau sambaddhāv iti. nedānīm atra vā sambandha iti. tad evam anavacchinnarūpaḥ svābhāvika eva saṃbandhaḥ siddho bhavati. svābhāvikatve ca na vyabhicārāśaṅkopapattimatī. kim idānīm anaṅgabhūtam eva bhūyodarśanam. nānaṅgam. aṅgaṃ tv aupādhikāśaṅkānirākaraṇena. vahnir hi dhūmena saṃyuktas saṃvedito 'pi kadācid vidhūmo dṛśyate. tatrārdrendhanādir upādhir anupraviśati. na tu svābhāviko 'gner dhūmena saṃbandha iti niścīyate. taddarśanāc ca dhūme 'pi bhavati śaṅkā. kadācid aupādhikaḥ pāvakenāsyāpi saṃbandha iti. sā bhūyodarśanena nivartyate. bahuśo 'pi dṛśyamānasya dhūmasya nāgnisaṃbandhe kaścid upādhir upalabhyate. prayatnenāpi cānviṣṭo na dṛṣṭa upādhir nāstīti niścīyate. tad evaṃ{3,15}dhūmamātrānubandhyagnir iti siddhaṃ bhavati. tataś cānaupādhikasya na vyabhicārāśaṅketi. sa vaktavyaḥ kim idānīṃ sāhityamātram anumānāṅgaṃ tanniyamo vā. yadi sāhityamātraṃ tat tarhi prathamadarśana eva samadhigatam iti punardhūmadarśino 'viditavyāpter apy anumānaṃ syāt. atha tanniyamaḥ, tasyaivedaṃ pramāṇam anusriyate kutas sidhyatīti. na hi prathamadarśino 'yam anena niyata iti matir āvirbhavantī dṛśyate. anavacchinnadeśakālatayāvagatas saṃbandhaḥ svābhāviko bhavati, tato niyama iti cet. sa tarhi tathāvidhaḥ prathamam evāvagata iti bhūyor darśanaṃ nāpekṣeta. tathā dṛṣṭasyāpy agner dhūmasaṃbandho vyabhicarati. taddarśanāc ca dhūme 'pi vyabhicārāśaṅkā jāyate. tannirākaraṇāyāsakṛddarśanāpekṣeti cet. yady anavacchinnasyāpi deśataḥ kālato vā kadācit kasyacid viyogo dṛśyate. kas tarhi itaratrāpi samāśvāsaḥ. nanv iyam āśaṅkā bhūyodarśanena nirākriyata ity uktam. kathaṃ nirākriyate. yadā śataśo 'pi dhūmavān agnir avagato vidhūmo dṛśyate. na cātra pratiniyamaḥ iyadbhir darśanair avyabhicāraḥ sidhyati iti.
nanu dhūmasyāpy agnisaṃbandhe na kaścid upādhir upalabhyate agner iva dhūmasaṃbandhe. ataḥ katham asau saty api dhūme na bhaviṣyati. na. deśāder evopādhitvena śaṅkyamānatvāt. agnau dhūmasaṃbandhavyabhicāram upalabhyāśaṅkate -- kadācid dhūmasyāpy agnisambandhe deśakālādyupādhiḥ syād iti. dṛṣṭaṃ hi kvacid deśe kharjūrāṇāṃ piṇḍakharjūraphalatvam. vṛścikadaṃśanasya ca maraṇakāraṇatvam. taddeśāntare na bhavati. tadvat dhūmo 'pi jātu jāyetāntareṇāpi hutāśanaṃ kvacid iti śaṅkamānā na tasya niyamam agninādhyavasyanti śatāṃśenāpi. vipakṣād vyāvṛttiś śaṅkyamānā anumānodayaṃ pratibadhnātīti katarac cedaṃ pramāṇam, anaupādhiko 'gnir dhūmamātrānubandhīti. na tāvat pratyakṣam. sāhityamātropakṣīṇatvāt. nānumānam. tasyāsatyāṃ vyāptāvasambhavāt. vyāptisiddhyarthaṃ cāparāparānumānakalpanāyām anavasthāpātāt. pramāṇāntarāṇi nirākṛtapūrvāṇy eva. ato vyākhyeyam anumānāṅgasambandhāvadhāraṇe pramāṇam, tad vyākhyāyate.
{3,16} idaṃ tāvat pramāṇābhāvavādī vaktavyaḥ. kiṃ khalu vyāptigocaraṃ jñānaṃ na jāyata eva, sandigdhaṃ vā jāyate, viparyeti vā. tredhā hi parīkṣakair aprāmāṇyaṃ vibhaktam. prakārāntarāsambhavāt. na tāvadādyaḥ pakṣaḥ. saṃvidvyavahāravirodhāt. dṛśyate hi bahulaṃ dhūmam agnāv upalabhamāno 'yam anena niyata ity avadhāraṇapurassaraṃ tato 'gnim anumāya tadanurūpaṃ vyavaharamāṇaḥ. tannāsatyāṃ vyāptisaṃvittāv upapadyeta. vyavahāradarśanād eva saṃśayaviparyayau nirākāryau. tābhyām evaṃvidhavyavahārāsambhavāt. ato na tāvad aprāmāṇyam. prāmāṇyaṃ tu ṣoḍhā vibhajyate. tad yathāyogyaṃ kasyacit kasyāñcit vyāptisaṃvittau vyavasthāpayāmaḥ. yathaiva tāvad dhūmasyāgninā vyāptau pratyakṣasya. na hīha pramāṇāntarāṇi sambhavantīti varṇitam eva.
nanu prathamadarśane 'navagamāt pratyakṣāsambhavo 'py ukta eva. ata eva bhūyodarśanāvagamyatvam. nanu tāny api vikalpya dūṣitāni pratyekasāhityayor asambhavāt. satyam. na pratyekaṃ vyāptir avagamyate. na ca darśanāni saṃhanyante. prācīnānekadarśanajanitasaṃskārasahāye carame darśane cetasi cakāsti dhūmasya vahniniyatasvabhāvatvaṃ, ratnatattvam eva parīkṣamāṇasya, śabdatattvam iva vyākaraṇasmṛtisaṃskṛtasya, brāhmaṇatam eva mātāpitṛsambandhasmaraṇasahakṛtasya, tailād viviktam iva vilīnājyaṃ rasagandhasahakṛtendriyasya. na hy etat sarvam āpātān na pratibhātam iti parastād api bhāsamānam anyathā bhavati. na ca pramāṇāntaratvam āpādayati. nanūktaṃ na smṛter anyatra saṃskārā vyāpriyanta iti. kena vā saṃskārāṇāṃ smṛter anyatra vyāpāra upeyate. smārayanta eva tu te pūrvapūrvāvagatam agnisambandhaṃ dhūmasya vyāptisaṃvidaṃ janayitum abhipravṛttasyendriyasya sahāyībhavanti. āntarālikasmṛtivyavahitam api cendriyasambandhānusāri pratyakṣam iti varṇitam. indriyasambandhaphalāparokṣāv abhāsānusārāt. na ca yat sahasā na pratibhāti tatpaśād api pratibhāsamānaṃ pratyakṣatāṃ jahāti. yathodāhṛteṣv eva tāvat brāhmaṇasvam.
nanu na tāvad āpātajaṃ pratyakṣaṃ vyāptau pramāṇam iti bhaṇitam. tatpūrvakaṃ ca savikalpakam iti kathaṃ tasyāpi prāmāṇyam. asti vā brāhmaṇādipratyakṣe{3,17}nirvikalpakāvasthāyāṃ vṛddhādāv iva narāntaraviviktākārapratibhāsaḥ. yena parastāt savikalpakaṃ pravartate. yathā tu tatra piṇḍamātradarśinaḥ smṛtayonisambandhasya brāhmaṇo 'yam iti pratyakṣaṃ jāyate, evam ihāpi bahuśo 'gnidhūmadarśino 'ntime darśane nirvikalpakāvṛttadhūmasvalakṣaṇasyāgninā niyato 'yam iti dhūmasvabhāvagocaraṃ pratyakṣam, etāvad eva savikalpakasya nirvikalpakapūrvatvam, yat tajjanmapūrvikā pravṛttiḥ, saṃjñādismaraṇārthaṃ hi tat prathamam arthyate. tac ceha vyaktidarśana eva pūrvasaṃskārodbodhāt siddham iti nāvaśyamanayos samānaviṣayatā. ata eva tailaviviktavilīnājyabodhe tailam idam iti viparyasyato gandhasahakṛtendriyasya (sa)vikalpakapratyakṣatvasiddhiḥ. na hi tatrāsaṅkīrṇā ghṛtākārā saṃvid āsīt. tailam idam iti viparyayāt. ataḥ parastād eva sahakārivaśāt nirvikalpakopadarśitavyaktiviṣayaṃ ghṛtam idam iti savikalpakaṃ pratyakṣam āvirasti. evam ihāpīti na doṣaḥ.

kiṃ punar iha savikalpakena viṣayīkriyate. niyato 'yam aneneti niyamaḥ. asya hi bahulaṃ dhūmam agnāv upalabhamānasyānagnau ca vyatirekam ante bhavati vimarśaḥ -- api syād vyāpto 'yam aneneti. katham aparathā jāṅgalādibhedabhinnānekadeśaparityāgena sāyamādibhedabhinnānekakālaparihāreṇa ca tṛṇadārugomayendhanādisamavadhānaviśeṣaṃ pratyanādṛto 'gnim evānudhāvatyanagnau ca na bhavati. tataḥ paraṃ ca yathāgnir dhūmabhāsvaratvādiparityāgenāpi (?du/ku)kūlālātādau vartamānoṣṇatvam ajahat tanniyato bhavati. evam agninā dhūma ity aparokṣaniścayo jāyate. yat tu deśāntarādau vyabhicāra iti, tan na tāvad dṛṣṭapūrvaṃ nāpi śrutam iti nāśaṅkām adhirohati. evam api tu śaṅkamānasya sarvapramāṇeṣv anāśvāsaḥ kvacid vyabhicāradarśanāt. yat tv avadhārito 'pi svabhāvaniyamo deśāntarādāv anyathā bhavati vṛścikāder iti. tan na. avāntarajātibhedāt. na hi yad yena niyatam avagatam abādhitaṃ ca tadanyathā bhavati. avāntarajātibhedāt tu śaktisadasadbhāvakṛtā kāryavyavastheti na kvacid vyabhicāraḥ.
nanu anumānam eva kiṃ neṣyate. yad aupādhikaṃ tad vyabhicarati. agnir iva dhūmam. na ca tathā dhūmo 'gnim ity anaupādhika iti. bhavatv evam.{3,18}avyavasthā tūpasthitā. arthāpattis tarhi bhavatu. idam eva cāgnau darśanam anagnau cādarśanam anupapadyamānam agninā niyamaṃ pratipādayati. kim atra nopapadyate. darśanaṃ tāvat tatra bhavatīty etāvataivopapannam, na hi yad ekatra bhavati tenānyatra na bhavitavyam. anyatra bhavato 'darśanam anupapannam iti cet. na. viprakṛṣṭānām anyeṣām apy asannikarṣād adarśanopapatteḥ. sannihiteṣv anagniṣv adarśanam anupapannam iti ced abhāvād upapatteḥ. teṣu hy asau nāstv eva, katham upala(?bhyate/bhyeta). tatra satāpy anyatrāpi na bhavitavyam eveti kim atra pramāṇam. ato darśanādarśanasahakṛtendriyasyaiva vastusvabhāvāvadhāraṇam aparokṣaṃ jāyata ity evaṃ samarthanīyam. nanv etad eva na vidmaḥ. kīdṛśo 'sau vastunaḥ svabhāvo 'vadhāryata iti. uktam asakṛd dhūmo 'gninā niyata iti. etad uktaṃ bhavati -- yadā yatra dhūmas tadā tatrāgnir iti.
nanu sannihitavartamānadeśakālamātrasambandho 'stu pratyakṣaḥ. anāgatādisambandhas tu katham, atiprasaṅgo hi tathā (sati) syāt. na. sannihitarūpamātropalambhāt. rūpam eva tu tādṛśaṃ dhūmādīnāṃ yad evam unnīyate, sthiram iva rūpaṃ kuḍyādīnām. asti hi teṣu vidhyudādivilakṣaṇakālāntarasthāyirūpaprakāśaḥ. sannihitāvāntarasambandho na pratyakṣa iti tadrūpam apratyakṣaṃ bhavati. apratyakṣe hi tasmin nedaṃ rajatam iti pūrvānubhūtarajatabādho na syād, bhinnaviṣayatvāt. svakāle hi pūrvavijñānena rajataṃ viṣayīkṛtaṃ na bhaviṣyadbādhakajñānakṣaṇa iti kathaṃ tatrāprasaktaṃ bādhyate. kālāntarasambandho 'pi tena rūpeṇa pūrvajñānāvadhāritaṃ bhaviṣyajjñānakālam api vyāpnotīti bhavati samānaviṣayatām āsādya bādhaḥ.
nanu yad vastuno rūpaṃ tatparānapekṣam avagamyate, agner ivoṣṇatvam. na ca dhūmasyāgṛhītapratisambandhinā tadrūpam avagamyata iti kathaṃ vasturūpatvam. maivam. sambandho hy asau, katham anavagate pratisambandhiny avasīyate. yathāha --
niyamo nāma sambandhaḥ svamatenocyate 'dhunā |
iti. ato yad etad agninā dhūmasya niyatatvaṃ bhāvātmakam idaṃ tatpratyakṣeṇāvagamyata iti kim anupapannam. yathā cānagninivṛttir na niyamaḥ tathā varṇitam eva. vipakṣavyāvṛttyā tu vidhirūpa eva niyamaḥ parīkṣakair vyākhyāya parebhyaḥ pratipādyate.{3,19}nanu niyamyatvam api karmakārakatvaṃ, tac ca śaktirūpaṃ kathaṃ pratyakṣam. na. kārakāntarapratyakṣavad upapatteḥ. kārakāntaraśaktayo 'pi hi na pratyakṣāḥ, ato 'saty eva śaktipratyakṣatve kārakaṃ pratyakṣam eṣitavyam. evam ihāpi niyamyaḥ pratyakṣo bhaviṣyatīti kim anupapannam. atas siddhaṃ tāvat pratyakṣatvam. āgamikeṣu cārtheṣu tasya tasya phalasya tena tena vedavedyena karmaṇā samanvayāt, karmāntarānvayasya cānavagamād anenaiva karmaṇedaṃ phalaṃ vyāptam iti śāstrād avagamyate. niyatasādhyatvāvagamāt. meghābhāvavṛṣṭyabhāvayoś ca svatantrābhāvapratītyasambhavād bhāvayor eva kathañcid vyāptisaṃvedanam. meghābhāvo nāma nabhasa evāvasthāviśeṣaḥ. jaladharanirodhanirmuktasya nirvātastimitamahārṇavapratīkāśam ākāśasya vapus saṃlakṣyate. vṛṣṭyabhāva iti ca pṛthivyā eva nibiḍakaṭhorapāṇḍurādibhāvaḥ. tac ca rūpam ubhayasyāpi pratyakṣasamadhigamyam eveti tad eva tatra vyāptipramāṇam. evam anyatrāpi darśayitavyam iti. bhavatu tāvad anyad vyākhyāsyāma iti samadhigataṃ tāvad vyāptes svarūpaṃ pramāṇaṃ ca. idaṃ tu cintanīyam. kasya kena vyāptir iti. na hy ekatra viditāv agnidhūmaviśeṣau pradeśāntare dṛśyete. yat tayor ekasyaikenānvayavyatirekasamadhigamyā vyāptir bhavet, ato vācyaṃ vyāpter adhikaraṇam. ata āha -- sāmānye ti. satyaṃ na viśeṣayor vyāptiḥ, sāmānyātmanor eva tu kasyacid dharmiṇo dharmayos tattadbhedaparityāgena vyāptir avagamyate dhūmākṛtir agnyākṛtyā niyateti. ato na kaścid doṣa iti. idaṃ tu prāyikam, sthāyinos tu viśeṣayor api kvacid vyāptir bhavaty evety āha -- kvacid iti

atraivodāharaṇam āha -- kṛttikodayam iti. yatra hi kṛttikodayaṃ dṛṣṭvā rohiṇyāsattiḥ kathyate -- anantaram udeṣyati rohiṇīti, tasminn anumāne viśeṣasyaiva viśeṣeṇa vyāptiḥ. na hi tayos sāmānyam asti. vyaktibhede pramāṇābhāvāt. pratyabhijñāyate hi saiveyaṃ kṛttikā, saiveyaṃ rohiṇīti. katham anyā bhaviṣyati. atas siddhaṃ viśeṣayor evātra vyāptir iti.
yadi tarhi vyāptir anumānāṅgam, asti khalv asau hiṃsātvasyādharmatvena bāhyahiṃsāsv ity ataḥ kratāv api hiṃsātvād adharmatvam anumīyate. tatra{3,20}daikṣapaśuhiṃsādīnām adharmatvaṃ prasajyetety ata āha -- vyāpteś ce ti dvayena. ayam abhiprāyaḥ -- satyam āpātād bhavati bhramaḥ, yathā kila hiṃsātvamātrānubandhyadharmatvam iti. na tv etad evam. nirjñātena hy adharmatvena hiṃsātvaṃ vyāpyate. na ca śāstrādṛte tajjñānopāyas sambhavati. na ca hiṃsātvamātram anarthasādhanam iti śāstram asti. viśeṣahiṃsāyā vihitatvāt. vidhyavaruddhaviṣaye ca pratiṣedhānavakāśāt. pratiṣedham antareṇa cānarthasādhanatvajñānopāyābhāvāt. ataḥ parihṛtyāpavādaviṣayam utsargo 'bhiniviśata iti hiṃsāntarāṇi na hiṃsyād iti pratiṣedho 'valambate. evaṃ ca yady api bāhyahiṃsāsu hiṃsātvādharmatvayos sāhityam avagataṃ, tathāpi na hiṃsātvam adharmatvaprayojakam. kin tu niṣiddhatvam. asaty api hiṃsātve niṣiddhatvamātreṇa surāpānādāv adharmatvasiddheḥ. ato ya evāsmin saty evāsya bhavituṃ śaktir asti ity anena rūpeṇa nirūpyate. vyāpyatayāvagamyata iti yāvat. sa eva dharmaḥ prayojaka ity ucyate. paraprayuktavyāptyupajīvinas tu hiṃsātvādayaḥ, na tair adharmatvādivyāpakāṃśo 'vadhārayituṃ śakyate. na hi bāhyahiṃsā hiṃsety evādharmaḥ, kin tu niṣiddheti. ato na kvacid vihitānāṃ daikṣapaśvādihiṃsānām adharmatvam iti

ye tv evaṃjātīyakān apy aprayojakān hetūn prayuñjate, te sulabhaiḥ pratihetvādidoṣaiś ciraṃ bhrāmyanti. śakyate hi pratihetur darśayituṃ, daikṣapaśuhiṃsā dharmaḥ vihitatvād agnihotrādivad iti. prayojake hi hetāv evaṃjātīyakā doṣā nāspadaṃ labhante. aprayojake tu sulabhā eva. tad etad āha -- ye tv iti. visrabdham iti kriyāviśeṣaṇam. yathā viśvāso bhavati tathā prayuñjata ity arthaḥ

{3,21} pratihetvādidoṣair bhrāmyantīty uktam tān eva doṣānupanyasyati -- teṣv iti. pratihetus tāvad asmābhir ukta eva. āgamavirodho 'py evaṃvādinām āpadyata eva, āgamaikapramāṇatvād dharmādharmayoḥ. kvacid iṣṭavighātaḥ kvacid alaukikavivāda iti

āgamavirodhodāharaṇaṃ tāvad āha -- niṣiddhatvene ti. idaṃ cānāgatāvekṣaṇanyāyena prāg evāsmābhir vyākhyātam iti

iṣṭavirodhodāharaṇam āha -- hetudvaye ti. bādhakāraṇadoṣādhīnaṃ hi sarvatra mithyābuddhīnāṃ mithyātvam, na ca jñānatvenotpattimattvena vā prayujyate, satyamithyātvasādhāraṇatvād anayoḥ. jñānatvād eva tanmithyātvaṃ sādhayato bauddhasyeṣṭavighātakārī hetuḥ, dharmadharmisvarūpasvaviśeṣayor api pratikṣepāt. sarvalokaprasiddhapṛthivyādyapalāpāc cālokikavivādo 'py atraiva darśayitavyaḥ, na hi sarvavijñānāni mithyety evaṃvidhaṃ vivādaṃ laukikās sahante. sahasaiva hy evaṃvidhavivādaśrāviṇām udvego jāyate. yathā -- acandraś śaśītyādau. ato 'yam alaukiko vivādaḥ. tathā coktam --
sarvalokaprasiddhyā ca pakṣabādho 'tra te dhruvam |
iti

aparam apy āgamavirodhasyodāharaṇaṃ darśayati -- traivarṇike ti. santi khalu svargakāmo yajetety evaṃ vihitāni somādīni karmāṇi. teṣu kiṃ{3,22}caturṇāṃ varṇānām adhikāraḥ, utāpaśūdrāṇāṃ trayāṇām iti saṃśaye caturṇām iti prāptam, catvāro 'pi hi varṇāḥ svargaṃ kāmayanta iti svargakāmapadenābhidhīyante. svargakāmaś cātrādhikāritayā jñāyata iti prāpte uktam -- apaśūdrāṇām adhikāra iti. vidyāgnisādhyā hi te kratavaḥ. anagnir avidvāṃś cāntimo varṇaḥ. katham asau vaitānike karmaṇy adhikriyate. nanu śrutyarthāvagatādhikārasāmarthyād eva śūdrasyāpy agnividyayor ākṣepo bhaviṣyati. na. avidhānāt. traivarṇikasyaiva aṣṭavarṣaṃ brāhmaṇam upanayīta vasante brāhmaṇo 'grīnād adhīta ity evamādibhir agnividye vihite. na cāniyamenaiva te śūdrasyāpi bhaviṣyata iti śakyate vaktum. ko hi pratilabdhavidyāgnisambandhas traivarṇikādhikārasampāditāsu kāmaśrutiṣu niyatakālavayovastham upanayanamādhānaṃ vā jadhanyavarṇasyopakalpayitum utsahate. atas traivarṇikatvaprayuktam eva yāgādīnāṃ svargahetutvam. na manuṣyatvamātreṇa śūdrasamavāyinā prayujyate. tad yadi kaścid anumānakuśalaḥ prayuṅkte śūdrakṛto yāgaḥ svargahetuḥ manuṣyakṛtatvāt traivarṇikācaritayāgavad iti. tasyāgamavirodhaḥ. nanv āgamavirodha udāhṛta eva, kiṃ punas tadudāharaṇena. ucyate. pūrvam adharmatvānumānasya vaidikahiṃsāviṣayasya sākṣādāgamavirodho varṇitaḥ, vyaktam eva daikṣapaśuhiṃsā vidhīyamānatvād arthasādhanam ity etad avagamyate, katham asāv adharmo bhaviṣyatīti, codanālakṣaṇasyārthasya dharmatvāt. iha tu śūdrakṛtasya yāgādeḥ svargahetutā na sākṣādāgamena pratikṣipyate. kin tu traivarṇikādhikāralābhād arthād itaranirāsa iti viśeṣaḥ

aprayojakodāharaṇacchalenedānīṃ paropālambhanārtham udāharaṇāntarāṇi darśayati -- kṛte ti dvayena. prayatnānantarajñānasadṛśāḥ pratyayānavasthānādayo 'bhimatāḥ taiś śabdagocarais tasya vināśitā na prayujyate. kṛtakatvādiprayuktā hy asau. na ca kṛtakatvam eva prayatnānantaradarśanena sādhayituṃ śakyam. ākāśādibhir vyabhicārāt. yadi tarhi sāvayavatvaprayuktā vināśitā,{3,23}kim idānīṃ naśvarāṇi bhuvanāni bhuvanasanniveśāś ca mahīmahīdharodadhiprabhṛtayaḥ. satyam. sarvam eva sāvayavaṃ vināśadharmakam, mahīmahīdharādayo 'pi samāsāditasvāvayavasaṃyogavibhāgaviśeṣā bhāgaśo naśyanty eva. niranvayam tu vināśaṃ na kasyacid abhyupagacchāmaḥ. evaṃ mahābhūmer apy āvāpodvāpabhedān nāśo darśayitavyaḥ. tathā yad api vaiśeṣikair jātimattvād aindriyakatvāc ca śabdānityatvam anumitaṃ, tad apy ayuktam. etad dhi jātimattvādi vastusanmātranibandhanam eva nityānityasādhāraṇam, nānenānityatā sādhyate. kim idaṃ vastusanmātranibandhanam iti, paramārthasannibandhanam ity uktaṃ bhavati. paramārthasanta eva ghaṭākāśātmādaya indriyaviṣayā jātimantaś ca, na bhrāntisaṃviditāḥ śaśaviṣāṇādaya iveti

evam aprayojakasyāsādhakatvam uktam upasaṃharati -- tasmād iti. ayam arthaḥ -- ya eva niṣiddhatvādir artho yasyādharmatvādes sādhanaśaktiyuktatvenāvagataḥ. asmin saty amunā bhavitavyam itīdṛśyā śaktyāvadhāryata iti yāvat. niyamyaśaktir eva hi sādhanaśaktir ity ākhyāyate, niyatāvagato hi niyāmakaṃ śaknoti (gamayituṃ) nānya iti, (sa) niyamya eva gamako na prasaṅgānvito hiṃsātvādhiḥ. niṣiddhatvenānvetum abhipravṛttenādharmatvena prasaṅgād dhi hiṃsātvam apy anvitam iti prasaṅgānvitaṃ hiṃsātvaṃ nādharmatvasya gamakaṃ bhavatīti

evaṃ tāvat sarvaprakāro 'numānāṅgabhūtas sambandhapadārtho vyākhyātaḥ. idānīm ekadeśadarśanād ekadeśāntare buddhir iti vyākhyeyam. tatra caitad eva tāvad vaktavyam. svatantraikadeśadarśanāt tathāvidhaikadeśāntare jñānam anumānam ity āpadyeta. tac cāyuktam. smaraṇaṃ hi tat, katham anumānaṃ bhavet.{3,24}athaikadeśadarśanād ekadeśāntaraviśiṣṭa ekadeśyanumānasya viṣaya iṣyate. tan na. anupāttatvāt. na hy atraikadeśī kenacicchabdenopāttaḥ. atas tadanupādānān nyūnaṃ lakṣaṇam ity āśaṅkyāha -- upātta iti. yady api svaśabdena naikadeśyupāttas tathāpy ekadeśaśabdābhyām evārthād ākṣipyata iti na nyūnatvadoṣa iti

arthākṣepe kāraṇam āha -- aparārtha iti. na hi dhūmādisvarūpamātram aparārthībhūtam ekadeśapadāspadaṃ bhavati. na ca parasparāpekṣayaikadeśavācoyuktir upapadyate. na hy agnyaikadeśo dhūma iti kasyacit pratipattir asti. na cāgṛhīte 'gnau tadekadeśatayā dhūmo 'vagantuṃ śakyate. gṛhīte ca tasminn anumeyābhāvaḥ. ata ekadeśatvānupapattyaiva tadāśrayaḥ kaścid ekadeśy avagamyata iti siddham iti

nanv ākṣipyatām ekadeśaśabdābhyām ekadeśī. tad ekatvaṃ tu kuto vagamyate. ataḥ kvacid eva dhūmaṃ dṛṣṭvā kvacid ekadeśyantare 'numānaṃ na syāt. aikādhikaraṇyaṃ tv ekadeśayor na sidhyati, anupādānād ity ata āha -- sa eve ti. pūrvaprakṛtam ekadeśavān iti vivakṣitaikasaṅkhyam ekadeśinaṃ pratyavamṛśati sa eveti. sa khalv eka evaikadeśī gamyagamakarūpaḥ ubhayātmakatvāt. tasya hi tau nāma vakṣyamāṇātmānau staḥ, yaddvirūpatvam arhati. nanv ekatvaṃ naikadeśino 'nupāttaṃ labhyata ity uktam. na. jñātasambandhasyety ekavacanenaivopādānāt. ekadeśini hy anyapadā(?rthaikasyai/rthe e)katvam ekavacanenopāttaṃ, pramātṛpakṣe 'pi prathamoccaritenaikadeśaśabdena svāśraya ekadeśiny ākṣipte dvitīyāpekṣākṣaṇe 'pi sa eva buddhau viparivartamānas tadāśrayatvenāvagamyate nānyaḥ. tatparityāge kāraṇābhāvāt, tathā vyutpattidarśanāc ca. yathā devadattasyaikatra kare kaṅkaṇam aṅgulīyakaṃ karāntara iti na bhinnaḥ karāśrayo 'vagamyate. api tarhi devadatta eka eva. atas siddham eka evaikadeśī gamyagamakarūpa iti

{3,25} ubhayātmā san gamyagamaka ity uktam. tāv evobhayātmānau darśayati -- asiddhene ti. yadi hy asāv ekadeśyasiddha eva syāt siddho vā, tadā na dvirūpatāṃ labhate. sa tu dhūmavadādinā rūpeṇa pratyakṣasiddho 'gnimadādinā cāsiddha iti dvyātmakatvād ubhayopapattir iti. āha -- astv arthād upātta ekadeśī. sa caiko gamyo gamaka iti. sa tu kathaṃ pramātṛbhir upādātavya iti. na ca tadupādānaprakāraḥ kaścid bhāṣyakāreṇopāttaḥ. ataḥ punar api nyūnatvam ity ata āha -- ātta iti. tatra nāma viśeṣopādānam āśrīyate, yatra viśeṣavivakṣā. na tv iha viśeṣo vivakṣitaḥ. sa hy ekadeśī pramātṛvivakṣāvaśena pṛthagabhinno vaikadeśaśabdābhyām upātto bhavatu. ubhayathānumānavyavahāradarśanād iti

tam evobhayathā vyavahāraṃ darśayati -- anitya iti. nigadavyākhyāto granthaḥ

ekadeśī gamyo gamako bhedābhedābhyām upātta iti darśitam. kiyati punar anumānasya vyāpāra iti bhavati saṃśayaḥ. bhavati hi viśiṣṭārthapratītāv api viśeṣaṇamātraparyavasāyi pramāṇam. yathā śabdaḥ. sa khalv ākṛtiviśiṣṭāyāṃ vyaktau dhiyam ādadhāti, atha cānvayavyatirekābhyām ākṛtimātraparyavasāyīti niścīyate. tad ihāpi yadi tadvad eva viśeṣaṇamātraparyavasāyi pramāṇam iṣyate, tatas siddhasādhyatvam. siddhaṃ hi sambandhajñānakāle 'gnimātram. kiṃ tadanumānena. yadi tu dvikhaṇḍadaṇḍyādiśabdavadviśiṣṭam evānumānaṃ gocarayatītīṣyate. tatra sambandhagrahaṇābhāvād a(na)numeyatvam. na hy agnimadviśeṣeṇa parvatādinānvito dhūmo dṛṣṭaḥ. na ca samastāgnimatsādhāraṇaṃ{3,26}sāmānyaṃ kiñcit samasti. tadbhāve 'pi punar api siddhasādhyataiva. ata evāhuḥ --
anumābhaṅgapaṅke 'smin nimagnā vādidantinaḥ |
viśeṣe 'nugamābhāvas sāmānye siddhasādhyatā ||
ity ata āha -- ekadeśe ti. ayam abhiprāyaḥ -- daṇḍyādiśabdavad viśiṣṭaviṣayam evānumānam. na ca sambandhagrahaṇābhāvaḥ. sakalopādhiparityāgena dhūmavanmātrasyāgnimattayā sambandhāvagamād ity uktam asmābhiḥ. asaty api sāmānye kenacid ekenopādhinānantānām api bhāvānāṃ sambandho gṛhyata eva. yady api dhūmavān agnimān iti sāmānyato 'vagatam, tathāpy ayam asāv iti viśeṣarūpeṇa pratyabhijñānāt pramāṇaviṣayatvam apy upapannam ity uktam eveti. kasmāt punarviśeṣaṇamātraparyavasāyy eva pramāṇaṃ neṣyate, ata āha -- na hī ti

asambhavam eva darśayati -- na dharme ti. dharmamātraṃ hi sambandhagrahaṇakāle siddham iti bhavataivoktam iti. evam eva dharmimātrānumāne svatantrobhayānumāne vā siddhasādhyatā darśayitavyety āha -- tathe ti

dharmadharmyubhayeṣv evānumeyeṣu yathāsaṅkhyaṃ dūṣaṇāntarāṇy āha -- ekadeśasye ti

{3,27} etad eva vivṛṇoti -- anityatvādaya iti. pakṣaikadeśo hi liṅgaṃ bahvati. na cānityatvākhyasya dharmasya svatantrapakṣīkṛtasya kṛtakatvaṃ dharma iti katham apakṣadharmo liṅgaṃ bhaviṣyati. evaṃ dhvanimātre 'pi svatantre pakṣīkṛte na kṛtakatvasya tenānugamaś śakyo darśayitum. na hi yatra yatra kṛtakatvaṃ tatra tatra dhvanir iti niyamas sambhavati. tathobhayasya dhvanyanityatvātmakasyobhayena pakṣadharmatvānugamātmakena na sambandha ity anāgataṃ sambandhaśabdaṃ pūrvāparābhyāṃ sambandhya tantreṇa vyākhyā kartavyeti. samadhigataṃ tāvad dharmadharmyubhayeṣāṃ vyastasamastānāṃ na sādhyatvam iti

atha kasmād dharmadharmisambandha eva sādhyo na bhavatīty ata āha -- sambandha iti. mitāv iti sādhanavākyam apadiśati. na khalu parīkṣakas sādhanavākye sambandhavācinā kenacin nāmnā ṣaṣṭhyā vā sambandha upādīyate. na hy evaṃ prayujyate, agniparvatayor asti sambandhaḥ dhūmavattvād iti. nāpi parvatasyāgnir iti. deśam eva tv agnyādinā viśiṣṭam anumimānā dṛśyante. yad evaṃ prayuñjate, agnimān parvata iti. sambandho 'pi nānumīyata ity atītena sambandha iti. na paraṃ pratijñāyāṃ nopādīyate, udāharaṇe 'pi na tenānugamo liṅgasya nirdiśyate. na hi bhavati darśanaṃ, yatra yatra dhūmas tatra tatrāgnisambandha iti. bhavati tu yo yo dhūmavān sa so gnimān iti deśa eva nidarśanaṃ, tad etad āha -- na cāpī ti. iheti mitiṃ pratyavamṛśati. etad uktaṃ bhavati -- na sādhanavākye sambandhas sādhyatayopādīyate nāpi dṛṣṭāntatayā nirdiśyate na cāyathāpratibhāsaṃ parīkṣakāṇāṃ vaktum ucitam iti

{3,28} api cāyaṃ sambandhas sādhyamānas sanmātratayā vā sādhyate, kenacid vā dharmeṇa viśiṣṭaḥ. na tāvad vastusattāmātram anumānasya viṣayaḥ. na ca parvatādivat siddhasādhyarūpam ākāradvayaṃ sambandho vahati, yenānumānasya viṣayo bhavet. tasmān na kathañcit sambandhas sādhya ity āha -- na ce ti. nanv asati sambandhe viśiṣṭa eva sādhayituṃ na śakyate. nāsti nāma sa prakāraḥ, yadasambandhyamāna evāgninā parvatas tadviśiṣṭo bhavatīty ata āha -- tasmād iti vyāntena. na(nu) satyam asati sambandhe viśiṣṭo na bhavati, na tv etāvatā sambandhasādhyatā sidhyati, viśiṣṭasādhyatvānyathānupapattyaiva tv arthagṛhītā matubarthasya sambandhasya sādhyatā na punaḥ svatantrasyeti. atraiva dṛṣṭāntam āha -- yathe ti. daṇḍyādiśabdā hi daṇḍādiviśiṣṭam evābhidadhānās sambandham apy arthād upādadate, na tv abhidadhati. tadvad ihāpi parvato 'gnimān iti sādhyamāne 'rthagṛhīto 'gnisambandhaḥ, na punas sa eva sādhyate. yathā daṇḍyādiśabdato viśiṣṭārthapratītau satyāṃ sambandho nāntarīyako bhavati, evam atrāpi viśiṣṭe sādhyamāne nuniṣpādī bhavatīty arthaḥ.
idaṃ tu cintanīyam. kathaṃ daṇḍyādiśabdā viśiṣṭavacanā iti. matvarthīyapratyayāntā hi te. sa cāsyāsmin nāstīti sambandhe smaryate, atas sambandha evātra pratyayārthaḥ. sa ca pradhānaḥ. prakṛtipratyayau pratyayārthaṃ saha brūtaḥ prādhānyena iti smṛteḥ. idaṃ hi bhedenaivobhayor abhidhāne prādhānyapratipādanārthaṃ vacanam. pradhānaṃ ca śabdārthaḥ. atas sambandhavacanā eva daṇḍyādiśabdā iti yuktam. api ca nāgṛhītaviśeṣaṇā viśeṣyate buddhir utpadyata iti viśiṣṭābhidhitsāyām avaśyam bhāvi prathamataraṃ viśeṣaṇābhidhānam āpatati tata eva viśiṣṭāvagāhasiddher na tadyāvacchabdasyābhidhānaśaktir upakalpayituṃ{3,29}śakyate. ata evākṛtiviśiṣṭavyaktyabhidhānam ākṛtyadhikaraṇe nirākariṣyate. kiñ ca -- kṛttaddhitasamāseṣu sambandhābhidhānaṃ tvatalbhyām iti smarati. kathaṃ ca tābhyāṃ taddhitavṛttau sambandho 'bhidhīyate. yadi taddhitābhidheyo na syāt. abhidheyaniṣkarṣe hi tayoḥ smaraṇaṃ, yasya guṇasya hi bhāvād dravye śabdaniveśaḥ, tadabhidhāne tvatalāv iti. tad yadi daṇḍapuruṣasambandho daṇḍiśabdasyābhidheyaḥ, tathā sati tanniṣkarṣe daṇḍitvaṃ daṇḍiteti tvatalor anuśāsanam upapadyate. yathā gośabdābhidheyaṃ sāmānyaṃ gotvam iti tv apratyayena niṣkṛṣyate. atas sambandha eva daṇḍyādiśabdānām abhidheya iti sāmprataṃ katham ucyate nāntarīyakas sambandha iti.
atrābhidhīyate -- na tāvat smṛtyanusāreṇa sambandhavācyatvam adhyavasātuṃ śakyate. śabdānuśāsanamātraṃ hi tad asyāsty asminn (5.2.94) iti, na punararthānuśāsanam. api ca vṛttivigrahayor anyathānyathā guṇapradhānabhāvo dṛśyate. yathā citragur iti citrābhir gobhir viśiṣṭo devadattādir eva vṛttau pradhānatayāvagamyate. vigrahe tu citrā gāvo yasyeti gavām eva devadattādir viśeṣaṇatayā guṇabhūtaḥ. tāś ca pradhānam. vede 'pi rathantarasāmā soma iti. tad yady api smṛtikāreṇa ta(d a)syeti vigrahe sambandhaḥ pradhānatayā ṣaṣṭhyā nirdiṣṭaḥ, tathāpi gomadāditaddhitavṛttau tadvān eva pradhānaṃ bhavati, tathā pratīteḥ. gomacchabdo hi puruṣapradhāno bhāsate na sambandhapradhānaḥ. pāṇiner api bhagavatas sambandhābhidhānadvāreṇa viśiṣṭavācyataiva pratipādayitum abhimatā. vṛttau vigṛhyamāṇāyām avarjanīya eva ṣaṣṭhīprayogaḥ. tāvatā ca tadarthaḥ pradhānatayā vācyatvena nirdiṣṭa iti bhrāntir upajāyate. ato na tāvat smṛtyanusāreṇa sambandhasya vācyatā.
yat tu prathamataraṃ viśeṣaṇam abhidheyam iti. satyam. na tv iha sambandho viśeṣaṇam. daṇḍo hi daṇḍino viśeṣaṇaṃ na sambandhaḥ. sa ca prakṛtyā prathamam abhihita eva. ata eva nānekābhidhānaśaktikalpanādoṣaḥ. nirbhāgaśabdeṣu hi gavādiṣu viśiṣṭapratītāv api viśeṣaṇamātram abhidhīyata iti yuktam. tatra hy ekasyaivobhayābhidhānaśaktikalpanādoṣo bhavati. daṇḍyādiśabdās tu bhāgavantaḥ. teṣu bhinnābhyāṃ prakṛtipratyayābhyāṃbhinnau{3,30}viśeṣaṇaviśeṣyāv abhidhīyete iti kim anupapannam. ataḥ prakṛtyabhihitaprathamatarāvagatadaṇḍaviśiṣṭaḥ puruṣo daṇḍiśabdenābhidhīyate. nanv asati sambandhe daṇḍo viśeṣṭum eva naraṃ na śaknoti. satyam. na tv etāvatā sambandho vācyo bhavati. na hi pṛthivyām anavasthitā gāvo na tadvantaṃ viśiṃṣantīti pṛthivy apy abhidhīyata iti yuktam abhidhātum. yata eva tv asati sambandhe viśiṣṭāvagatir anupapannā, ata eva sambandho 'py arthād antarbhāvyate. na tv abhidhīyate. yat tu sambandhābhidhāne tvatalor anuśāsanam asati sambandhavācyatve 'nupapannam iti, tad ayuktam. na hy abhidheyaniṣkarṣe gomadādiṣu bhāvapratyayānuśāsanam, api tarhi abhidheyaniṣkarṣe hi yasya guṇasya hi bhāvād iti tv abhidheyaniṣkarṣārtham eva smaraṇam. itarathā tv anenaiva gatārthatvāt kṛttaddhitasamāseṣv ity avacanīyam āpadyeta. ataḥ prāk pratīte ekanimittasambandhiviśiṣṭe 'parasmin sambandhiny abhihite 'rthagṛhītas sambandho nābhidheyapakṣe nikṣipyate. sarvayaugikānām api caiṣaiva dig darśayitavyā. āha ca --
sarvatra yaugikaiś śabdair dravyam evābhidhīyate |
na hi sambandhavācyatvaṃ sambhavaty atigauravāt ||
iti. ato 'numeyāntarāsambhavād viśeṣaṇaviśeṣyabhūtau dharmadharmiṇāv evānumānasamadhigamyāv iti || 32 -- 33 ||
upasaṃharati -- viśeṣaṇe ti gamyāv ityantena. sa cāyam aṅgāṅgibhāvaḥ kaiścid vikalpenāśritaḥ. evaṃ hi manyante. sarvathā hi dharmamātre dharmiṇi vā svatantre pramīyamāṇe siddhasādhyatādidoṣo bhavati na viśiṣṭapramāyām. viśiṣṭatā tu kadācit kasyacid yathābhiprāyaṃ bhavatu nāma, na kiñcid duṣyati. sarvathā tāvat dharmiṇa eva parvatāder agnyādidharmas taddharmeṇaiva dhūmādināvagantavyaḥ. sa tu dharmo viśeṣaṇabhūto viśeṣyabhūto{3,31} vāvagantavya iti na kaścid viśeṣaḥ. ubhayathāpi svatantrānumānābhāvād ity āha -- aṅge ty avadhāryate 'ntena || 34 -- 35 ||

atra dūṣaṇam āha -- atre ti. ayam abhiprāyaḥ -- laukikāni hi pramāṇāni lakṣaṇakārair api yathālokam evānugantavyāni. na tu viparītam. na hy agniḥ parvataviśiṣṭa iti loko budhyate. api tu parvato 'gnimān iti. tathā svayam anumānena pratipannam arthaṃ tenaiva paraṃ pratipādayanto laukikā dharmiṇā viśiṣṭam eva hetuṃ prayuñjānā dṛśyante, yathāgnyanumāna eva dhūmavattvād agnimān iti. tac cedam agnau deśena viśiṣṭe numīyamāne nopapadyate. viśeṣaṇatayā hi parvataviśiṣṭo 'gnir iti dharmiṇy upātte dhūmavattvād iti hetudharmeṇa tasya sambandho na sphuṭaṃ prakāśate. dharmadharmitayāvagatasya hetutvam. na ca guṇabhāvopātto dharmī hetudharmasambandham arhati, guṇānāṃ parasparāsambandhāt. ato 'smāt parārthahetuprayogaviśeṣād eva laukikānām īdṛśī pratipattir unnīyate. yat svayam api dharmaviśiṣṭam eva dharmiṇaṃ budhyate na viparītam iti

yadi tarhi dharmiṇo hetudharmeṇa sambandho na sphuṭaḥ kena tarhi prasajyata ity ata āha -- pradhānatvād iti. dhvaniviśiṣṭam anityatvaṃ kṛtakatvād ity ucyamāne 'nityatvākhyena dharmeṇaiva sādhyatayā pradhānabhūtena kṛtakatvādihetus sambadhyeta na dhvaninā guṇabhūtena. sarvasya hy ekavākyagatasya pradhānānvaya eva yuktaḥ. pradhānasambandhe ca hetor apakṣadharmatvam. na hi kṛtakatvam{3,32}anityatvasya dharmaḥ, kiṃ tarhi dhvaneḥ. ato dharmy eva dharmaviśiṣṭaḥ svayaṃ pramātṛbhir avagamyate. tathaiva parasmai pratipādyata iti yuktam iti. yadi tūcyate, satyaṃ pradhānatayā dharmeṇa hetos sambandho vākyād avagamyate, liṅgabalīyastvena tu vākyaṃ bādhitvā dharmiṇaiva sambandhaḥ kalpayiṣyate. hetudharmasya hi dharmiṇaiva sambandhayogyatā na dharmeṇa, ato dharmasambandhābhāvād dharmiṇaiva sambandho bhaviṣyatīty ata āha -- tatre ti. ayam abhiprāyaḥ -- satyam evaṃ dharmiṇā sambandhaḥ sidhyati. kiṃ tvayam eva kleśo yadvākyasvarasabhaṅgo nāma. ata evāha -- kalpyo 'sāv iti. anyathāpratipannasyānyathākalpanaiva doṣa iti bhāvaḥ

dhvaneḥ kṛtakatvād iti vā punardharmyupādānena hetur viśeṣaṇīyaḥ, na caivaṃ prayoktāraḥ prayuñjānā dṛśyanta ity abhiprāyeṇāha -- dhvaner iti. yas tu vadati dharmiṇy api viśiṣṭe sādhye 'nvayopadarśanavelāyāṃ yatra yatra kṛtakatvam ity ukte dhvanir eva pradhānatayā sambadhyeta nānityatvaṃ guṇabhūtatvād iti taṃ pratyāha -- anvayasye ti. anvayopadarśanakāle hi bhedenaiva dharmam upādadate. yatra yatra kṛtakatvaṃ tatra tatrānityatvam iti na tatra pradhānasambandhāśaṅkā. ataḥ pratijñāvasthāyāṃ dharmaviśiṣṭe dharmiṇi sādhyamāne yo guṇabhāva āsīt. nāsau dṛṣṭāntavākye duṣyati. hetus tv aviśiṣṭa eva tārkikaiḥ prayujyata ity uktam. tatrāviśeṣita eva prayukte bhavati pradhānabhūtadharmasambandhāśaṅketi. yas tu vadati ṣaṣṭhyantena dhvaninānityatvaṃ viśeṣyate dhvaner anityatvam iti. evaṃ ca kṛtakatvād ity asyāvipariṇatavibhaktikena dhvaninaiva sambandhaḥ sphuṭo bhavati. dharmasambandha eva yathāvad vibhaktivipariṇāmena syāt. sa cānyāyya iti sa vaktavyaḥ. nirākṛto 'yaṃ pakṣo vārtikakṛtaiva --
sambandho 'py anupādānān nāmnā ṣaṣṭhy api vā mitau
iti. ṣaṣṭhīnirdeśe hi sambandha eva sādhyo bhavet. tasya ca sādhyatā nirākṛtaiva. viśiṣṭasādhyapakṣa eva sthitvā dharmiviśiṣṭatā adharmasyedānīṃ{3,33}nirākriyate. kim atra sambandhasādhyatvaṃ punar upakṣipyate. tadalam anena bālabhāṣiteneti

api ca agner deśaviśiṣṭatve sādhyamāne vakṣyamāṇasamastapakṣaprakārāṇām asambhavo 'pīty āha -- agner iti. dūṣaṇāntarasamuccaye cakāraḥ. etad iti vakṣyamāṇalakṣaṇapratinirdeśa iti. tān eva pakṣaprakārān vaktuṃ saṃkṣipya pratijānīte -- viśiṣṭe ti

idānīṃ vibhajya tān eva darśayati -- yo 'gnir it īty antena. nigadavyākhyāto granthaḥ. vivekas tu pakṣāṇāṃ praṇihitair avagamyata iti. ihacādyayor dvayoḥ pakṣayos siddhasādhyatā doṣaḥ. siddho hi kvacid agniḥ, dṛṣṭapūrvo 'pi pūrvadeśādhikaraṇas siddha eva kiṃ tat pra(sā)dhānena. pareṣu tu pañcasu pakṣeṣu pramāṇāntaravirodha ity āha -- iha tv iti. siddhasādhyatā suprakāśaiva || 40 -- 42 ||
virodhaṃ prapañcayati -- vyāptir iti. yat tāvat yo 'gniḥ so 'nena yukta ity uktaṃ tad ayuktam. na hy anena deśena sarvāgnayo vyāpyante deśasyāvaibhavāt sarvāgnīnāṃ cātrāsannidhānāt, tadbhāvo hy atrābhāvena virudhyata iti

{3,34} yo dṛṣṭo 'nena so 'thaveti yad uktaṃ tad dūṣayati -- nāpi pūrvasye ti. dṛṣṭasyāpy agner anena deśena vyāptir na vidyata ity arthaḥ. yo 'yaṃ sa deśamātreṇety atra dūṣaṇam āha -- nāpī ti deśair antena. na hy eṣa puraḥsthito vahniḥ sarvair deśair viśeṣyate sarvatra tasyābhāvād iti. pūrveṇa vāpy ayam ity atra virodham āha -- pūrveṇe ti. pūrveṇa deśenāsyāgner viśeṣyatā nāsty eva, pūrvadeśasyātrābhāvāt, asya ca tatra. pūrvānubhūtasya tv agner deśamātreṇa sambandhaḥ puraḥsthitavahneḥ sarvadeśasambandhanirākaraṇenaiva tulyanyāyatayā nirākṛta iti na pṛthagupanyasya dūṣita iti

evaṃ saptasu pakṣeṣu nirākṛteṣv aṣṭamaḥ pakṣo 'vaśiṣyate etad deśaviśiṣṭo vā yo 'yam agnir iti tannirākaroti -- etad iti. ayaṃ puraḥsthito 'gnir anena deśena viśiṣṭa iti naitat sādhayituṃ śakyam. na hy apratyakṣadeśo vahnir ayam iti nirdeṣṭuṃ śakyaḥ, nitarāṃ viśiṣṭatayā sādhayitum. yas tu vadati smṛta eva vahnir anena viśiṣṭaḥ sādhyata iti, sa vaktavyaḥ. svadeśakālavartty eva smaraṇena viṣayīkṛtaḥ katham asāv anena deśena viśeṣṭuṃ śakyaḥ. tad evaṃvādinā nāpi pūrvasyety api nālocitam. anavacchinnasmṛtāv api ca dharmo dharmiṇo viśeṣaṇam iti nedaṃ yuktisādhyam. dharmāṇāṃ dharmiviśeṣaṇatayaiva sarvadāvagater ity alam aneneti. deśa eva tu pūrvāvagato viśeṣyatām arhatīty abhiprāyeṇāha -- agner iti || 44 -- 45 ||
yadi cāgnir viśeṣyo bhavet tatas tasyaivāyam ādyo jñānakālo bhavet, prasiddhasyāprasiddhena viśeṣaṇāt. iha tv ādau parvata eva jñāyate. katham asau paścāt pratyeṣyamāṇasyāgner viśeṣaṇaṃ bhavatīty āha -- tajjñāne ti. tadvṛttenāgniṃ nirdiśati. agner jñānakāle hi sa eva deśo buddhaḥ, nāgniḥ, ataḥ kasya{3,35}deśo viśeṣaṇaṃ bhavati. pramitaṃ hi vastvapramitena dharmeṇa pramitsitaṃ bhavati kīdṛgdharmo 'yam iti. tathā ca deśa iti sa eva pramitsyate, pramīyate ca, na punaragnir iti. nanu deśo 'pi pratyakṣāvagata eveti katham asāv anumānasya viṣayo bhaviṣyatīty ata āha -- deśasye ti. svarūpamātram eva hi deśasya pratyakṣeṇāvagatam, anumānena tu pāvakādiviśiṣṭatā tasyānumīyata iti na gṛhītagrāhitvam iti. ato dharmy eva dharmaviśiṣṭaḥ prameyaḥ na dharmo dharmi viśiṣṭa ity āha -- tasmād iti || 46 -- 47 ||
evaṃ ca deśa evāgniviśiṣṭaḥ prameyo 'vatiṣṭhate. sa hi dharmī, tadāśrayatvād agneḥ. na tv agniḥ, atadāśrayatvād deśasyety āha -- sā deśasye ti. anye tu pūrvāvagatadhūmam apy agniviśiṣṭam anumānasya prameyaṃ manyante. tad api sādhv evety abhiprāyeṇāha -- dhūmasyānyaiś ca kalpite ti. sā prameyateti sambandhaḥ. atra codayati -- nanv iti. viśiṣṭo 'numānasya viṣaya ity uktam. nāgṛhītaviśeṣaṇanyāyena liṅgam api śabdavad viśeṣaṇamātraparyavasāyy eva yuktam. śabdo hi viśeṣaṇamātra eva vartata ity ākṛtyadhikaraṇe vakṣyata iti

pariharati -- naivam iti. kāraṇam āha -- na hī ti. anekaśaktikalpanābhayena hi śabdasya viśeṣaṇamātraparyavasānam iṣṭam. liṅgaṃ tu pūrvāvagatapratibandhabalena pratibandhakadhiyam upakalpayati. tad yāvataiva pratibaddham avagataṃ tāvaty eva pratibandhake dhiyam ādadhāti. sarvopādhiparityāgenāgnimanmātreṇa dhūmavattvaṃ pratibaddham avagatam ity agnimattvam evānumāpayatīti na kaścit doṣa iti. na ca viśeṣaṇamātram anumeyaṃ siddhasādhyatvād ity uktam ity abhiprāyeṇāha -{3,36} na ce ti. viśeṣyo 'pi parvatādisvarūpeṇāvadhāritaḥ so 'pi nānumeya ity āha -- viśeṣya iti

ato viśiṣṭatvenaiva rūpeṇājñānāt tasyaivānumeyatvam ity āha -- viśiṣṭatvene ti. atra codayati -- nanv iti. dhūmo 'py agniviśiṣṭo 'numīyata ity uktaṃ, tad ayuktam. pratijñārthaikadeśatvād iti

pariharati -- naitad iti. sāmānyaviśeṣyātmā hi dhūmaḥ, tatra viśeṣātmanā pakṣīkṛtasya sāmānyātmanā hetutvam iti na pakṣaikadeśateti. samadhigataṃ tāvadanumānasya viśiṣṭo viṣaya iti, svarūpam eva kim asyeti na jñāyate. tad yadi dhūmatajjñānādīnām anumānatvam iṣyate, tataḥ pramāṇaphalayor viṣayabhedaḥ sa cāyuktaḥ. ata eva bhikṣuṇā ekam eva jñānaṃ pramāṇaphalarūpam iti pratyakṣam uktvā tad evānumāne 'py atidiṣṭaṃ pūrvavat phalam asyeti. yadi tv anumeyajñānam eva pramāṇam iṣyate tato 'py atiriktaphalābhāvaḥ. ato vaktavyam anumānasya svarūpam ity ata āha -- dhūmatajjñāne ti. yat tāvat bhikṣuṇā pramāṇa(?phala)m eva phalam ity ekaviṣayatvalābhād āśritaṃ, tat pratyakṣavad ihāpi pratiṣeddhavyam. na hi sādhyasādhanayor abhedaṃ laukikā manyante. ko hi vṛkṣacchidayā sārdhaṃ paraśor ekatvam ātiṣṭhate. viṣayabhedaparihāras tu pratyakṣokta evehāpy anusandhātavyaḥ. yathā hīndriyādipramāṇapakṣe yatra phalaṃ niṣpadyate tadviṣayavyāpārāt samānaviṣayatvam upapāditam. evam ihāpi dhūmādipramāṇapakṣe tadvyāpārād eva puroditaṃ viṣayaikatvam atideṣṭavyam. ato dhūmas tajjñānaṃ vā sambandhas tatsmaraṇaṃ vā pramāṇam astu, vivakṣādhīnatvāt pramāṇaphalabhāvasyeti. yat tu buddheḥ{3,37}pramāṇa(?phala)tve phalābhāva ity uktam. bhāṣyakāro hi buddhir eva pramāṇam iti darśayati yat kāraṇam asannikṛṣṭe 'rthe buddhir iti vadati. na ca phalābhāvaḥ, hānāder eva phalatvāt. na ca sajātīyam eva phalam iti rājājñā. upayogād dhi sajātīyam asajātīyaṃ vā phalaṃ bhavaty eva. astu vā sajātīyam eva phalaṃ hānādibuddhiḥ phalaṃ bhaviṣyati. upakārādismṛtir vety abhiprāyeṇāha -- prameyadhīr iti

yadi bhāṣyakāraḥ prameyadhiyaḥ prāmāṇyaṃ manyate, kathaṃ tarhi dhūmādipramāṇatvābhyupagamaḥ ata āha -- pratyakṣe ti. uktam asmābhir vivakṣādhīnaṃ pramāṇatvam iti. tad yadā dhūmādīnām eva prakṛṣṭasādhanatvam avagamyate, tadā tad eva pramāṇam. bhāṣyakāreṇāpi buddhir vā janma vetyādinā pratyakṣāniyamaṃ darśayatā sarvatraivāniyamas tulyayā darśita eva. ato na dhūmādiprāmāṇyābhyupagame bhāṣyavirodha iti

tac cedam anumānaṃ dvedhā bauddhā vibhajante svārthaṃ parārthaṃ ceti. yadāhuḥ --
anumānaṃ dvidhā svārthaṃ trirūpāl liṅgato 'rthadṛk
parārtham anumānaṃ tu svadṛṣṭārthaprakāśakam ||
iti. tad idaṃ dvaividhyam anupapannam ity abhiprāyeṇāha -- anumāne ti. asyārthaḥ -- guruśiṣyasahādhyāyivirodhiprativādibhyaḥ parebhyo 'numānagṛhītasyārthasya tenaivānumānena pratipādanaṃ vāñchatā yathā pūrvam asmābhiḥ pratipāditaḥ pakṣo viśiṣṭo dharmī pramīyata iti sa vaktavyaḥ. idam atrākūtam. svayam anumānena gṛhītam arthaṃ paraṃ pratipādayituṃ sādhanavākyam eva prayujyate. paras tu tato vākyāt trirūpaṃ liṅgam anusandhāya svayam eva sādhyaṃ vastu{3,38}budhyate, tad asya svārtham evānumānam. vaktur api svayam arthaṃ pratipannavataḥ svārthānumānam eva, katarad atra parārthānumānam iti na vidmaḥ. vacanaṃ parārtham iti cet. na. ananumānatvāt. vacanaṃ parārtham iti tu mṛṣyāmahe. yad vadati darśanasya parārthatvād iti, na tu tadanumānam, atrirūpaliṅgajanitatvād anarthadṛk ca. trirūpāl liṅgato 'rthadṛganumānam iti vas siddhāntaḥ, ataḥ kathaṃ vacanam anumānam. athānumānagocarīkṛtārthapratipādanasamarthavacanapārārthyād anumānaṃ parārtham ity upacaryate, tataḥ pratyakṣapratipannam apy arthaṃ bodhayad vacaḥ parārtham iti pratyakṣam api parārtham āpadyeta. yadi tu svalakṣaṇaviṣayatvāt pratyakṣasya tasya cāśabdagocaratvān na pratyakṣaṃ parārtham ity ucyate. tad ayuktam. evaṃ hi pratyakṣagṛhītārthaviparītābhidhāyināṃ tadvirodhodbhāvanavacanaṃ na yujyate. yo hi pratyakṣaviruddham arthaṃ pratijānīte nāgnir uṣṇa iti, sa vacanena taṃ pratyakṣaviṣayam arthaṃ pratipādya nirākriyate. pratyakṣaviṣaye tu śabdāgocare tannopapadyeta, ataḥ pratyakṣaviṣayam api śabdo vadatīty abhyupagantavyam. evaṃ ca pratyakṣaviṣayavacanaparārthatayā kaḥ pratyakṣaparārthatāṃ vārayatīti dvaividhyānupapattiḥ. ato yathoditaḥ pakṣa eva vācya ity uktavān.
idaṃ tu vaktavyam -- ko 'yaṃ pakṣo nāma, tad ucyate, pratijñārthaḥ pakṣaḥ. kā pratijñā. sādhyasamarpakaṃ vacanam. yadāhuḥ -- sādhyanirdeśaḥ pratijñeti. ataḥ sādhyaḥ pakṣa ity ācakṣmaha iti vācyaḥ pakṣa ity uktam. tadvacanam idānīm upanyasyati -- tatre ti. tatra pakṣe dharmiṇaṃ prathamam uddiśya sādhyadharmo 'gnyādir vidhīyate. yo 'yaṃ parvataḥ so 'gnimān ity uktaṃ bhavati. idaṃ tu pakṣavacanaṃ pratijñāparanāmānam eke nānumanyante. vadanti ca kim anenānarthakena, antareṇāpi pakṣavacanam apekṣitaṃ sidhyaty eva. hetur hi sādhyasādhakaḥ. na pakṣasya vacanam. na hy ayam āgamiko 'rthaḥ, hetuvacanānarthakyaprasaṅgāt. āptānusāreṇa pakṣavacanād arthaniścaye hetvabhidhānam anarthakaṃ syāt. vaktṛguṇadoṣāvadhāraṇapravaṇa eva prativādī bhavet. hetvadhīne tu nirṇaye tacchaktir eva nirūpayitum ucitā, kiṃ pratijñāvacanena. hetoś ca sāmarthyaṃ sādhyānvayapradarśanenaiva siddham. ato yat kṛtakaṃ tad anityaṃ śabdaś ca kṛtaka ity udāharaṇopanayamātrād eva sādhyasiddher anarthikā pratijñā. hetor eva tu trairūpyaṃ darśayitavyam. tac ca dṛṣṭāntadvayenopanayena ca kathyata iti kṛtam ativistareṇa.
{3,39} yadi tu vivādam āvedayituṃ pratijñāvacanam ity ucyate. tan na. avyāpakatvāt. yo hi manyate -- yadā khalv ayaṃ śabdo nitya iti pratijānīte tadetaro 'nityavādī vyutthito bhavati tato jalpaḥ pravartata iti. tac ca naivam, avyāpakatvāt. nedaṃ pratijñāvacanasya vyāpakaṃ prayojanam. vāde asambhavāt. śiṣyaviṣayo hi saḥ. sa ca tattvam eva bodhayitavyaḥ, ato hetuśaktim eva pratipādya tattvaṃ bodhyata iti yuktam, kiṃ vivāda ādriyate, na hi tena saha vivaditavyam. jalpe syād iti ced, na. anyathāsiddheḥ. tatraitat syāt -- jalpe khalu vivādam ājihīrṣuḥ pratijñāṃ praṇayatīti, tac ca naivam. anyathāsiddheḥ, asaty api hi pakṣavacane lakṣyata eva yathā dhvanim anityam anuminotīti, yat kāraṇaṃ, yat kṛtakaṃ tad anityaṃ yathā ghaṭa ity uktvā kṛtakatvaṃ dhvaner upanayati śabdaś ca kṛtaka iti. tato jalpaḥ pravartiṣyata eva. vitaṇḍā tu yathā tathā vāde darśite pravartata eva. na hi vaitaṇḍikasya kiñcit paranigrahād anyad sādhyam asti. yad asau pratijñāvacanena kvacid arthe sādhyamāne svaviparītasiddhiṃ manvāno jātodvego vivadet. ataḥ pratijñāvacanaṃ kathātraye 'py anupayujyamānam upekṣaṇīyam ity ākṣipanti.

atrābhidhīyate -- svadṛṣṭārthaprakāśanaṃ parārtham anumānam iti bhavadbhir evoktam. svayaṃ ca kutaścid dhetuviśeṣāt kiñcit kenacid dharmeṇa viśiṣṭam avagatam iti parasmā api tathaiva kathyata iti yuktam. asatyāṃ tu pratijñāyām anāśrayahetvādaya ākāśapatitā iva bhaveyuḥ. nanu nāyaṃ pakṣavacanapurassaram ajñāsīt sādhyam iti kathaṃ parasmai tathā kathayati. maivam. yady api śabdo 'nitya iti svapratipattau noccāritaṃ tathāpi savikalpakatvād asyā buddher asty evātra pramātur viśiṣṭo vikalpaḥ, uccāraṇaṃ tu parārtham iti tanmātraṃ svapratipattau nāsīt. paras tu nānuccāritena śabdena pratipādayituṃ śakyata ity uccārya pratipādyata iti śabdoccāraṇamātram adhikam. yat tu vāde 'nupayoga ity uktam, tan na, sutarām upayogāt. jalpavitaṇḍe hi vijigīṣamāṇayor dvayoḥ pravartata iti paraṃ bhrāmayituṃ pratijñāvacanaṃ na prayujyeta. avivāde tu śiṣyo na vyāmohanīya iti viśadataram eva{3,40}pratijñāvacanena sādhyata iti yuktam. na hi na śabdadāridryaṃ, yad enaṃ tattvaṃ bubhutsamānam upasannam aviśadavacanena parikleśayāma. na caiva jalpe 'nupayoga iti. uktam idam asati hi pratijñāvacane 'nāśrayā hetvādayo na pravarterann iti. guṇabhūtā hi te pradhānabhūtasādhyāpekṣāyāṃ sambadhyante. tac ca nāsati sādhyanirdeśa upapadyate. nirdiṣṭe hi sādhye kuta ity apekṣāyāṃ hetuḥ sambadhyate. tataḥ katham ayam avyāpto 'sya sādhaka ity apekṣite vyāptivacanam. itarathā tv aikārthyābhāvād ekavākyataiva na saṃvarteta. tathā hi -- yat kṛtakaṃ tad anityam ity ukte kṛtakatvam anityatayā sambaddham ity anūditam. punaś ca śabdaḥ kṛtaka iti śabdasya kṛtakatayā sambandho 'nūditaḥ. parasparasambandhe tu na pramāṇam. asambaddham idaṃ vākyadvayam ity āśaṅkyeta, kṛtakaṃ tāvad anityaṃ śabdo 'pi kṛtaka iti svarūpānuvādamātram ubhayor iti śaṅkā jāyeta, arthāntaraṃ vāpadyeta. yathā cānityatvadharmā kṛtakas tathā śabdātmako 'pīti, tad atra sarve kṛtakāś śabdātmāna iti sādhusampāditam āpadyeta. ataḥ pradhānavākyāvayavapratijñā yad apahnūyate tan nāstikānām eva sarvāpalāpavādināṃ śobhate netareṣām. sā hi sarvavyavahārāṇāṃ sāraḥ. yad āhuḥ --
sāraṃ tu vyavahārāṇāṃ pratijñā samudāhṛtā |
taddhānau hīyate vādī taraṃs tām uttaro bhavet ||
iti sūkto vādivacanaprakāro dharmiṇam uddiśya sādhyadharmo vidhīyata iti || 53 --54 ||
nanv evaṃ sādhyaviśiṣṭe dharmiṇi vidhīyamāne kevalasādhyānvayāvagamād dharmāntaravyudāso bhavet. tataś cānityaś śabda ity ukte 'nitya evety avadhāraṇād ambaraguṇatvādayo 'pi taddharmā na bhaveyuḥ. evaṃ ca hetor api pratikṣepāt sādhyasiddhir api durlabhaiva. asaty avadhāraṇe nityo 'pi syād iti neṣṭasiddhaḥ. atha katham eko nityo 'nityaś cety arthāt pratipakṣapratikṣepaḥ. satyam, ata eva tannivṛttyartham avadhāraṇe kriyamāṇe itaranivṛttir api bhaved ata āha -- niyama iti. sādhyadharmavivakṣāpekṣayaiva niyamaḥ kalpyate, na{3,41}punaravirodhino 'pi dharmāntarāt. ato 'gnimān iti sādhyamāne 'gnyabhāvamātram eva nirākṛtaṃ bhavati, na punaḥ dharmāntaram. yathā śuklaḥ paṭa ity ukte tadvirodhinas tadabhāvasyaiva nivṛttir bhavati, nāvirodhināṃ sūkṣmatvādidharmāṇām iti. atra cāsannikṛṣṭe 'rtha ity ucyate tasya ko 'rthaḥ. yady anavagatapūrvam evārtham anumānaṃ gocarayatīti, tan na. sambandhajñānakāla eva hi yāvaddhūmādibhāvitayāgnyādisambandho 'vagata eva. anyathā niyama evāvadhārito na syāt. na cātra deśakālasambandho 'dhika iti vaktavyam. dhūmasya hi deśādisambandho bhāsate nāgneḥ. dhūmopalakṣitāśeṣadeśasambandhasya sambandhasamadhigama evāvasāyāt. ata eva kaiścit smaraṇābhimānanirāsārtham asannikṛṣṭapadaṃ vyākhyātam. smaraṇaṃ hi sannikṛṣṭāvamarśollikhitam eva prāyaśo bhavati, sa iti hi tat pravartate. na caivam anumānam. ato nedaṃ smaraṇam. nanv asaty api tadullekhe smaraṇam utpadyata eva. yathā pramoṣe. maivam. grahaṇakāraṇābhāṣād dhi tatrānubhavākārapravṛttam api jñānaṃ smṛtir ity āsthitam. na hy asannihitarajatādyavabhāsakāraṇatvam indriyāṇāṃ prāpyakāriṇāṃ sambhavati. smṛtihetus tu prācīnānubhavaprabhāvitā bhāvanā samastīti smṛtir eva pramuṣitatadavamarśā sety āśritam. idaṃ tu pratyutpannaliṅgādikāraṇabalād utpadyamānaṃ laiṅgikajñānam anubhavākārapravṛttaṃ na tadbhāvād uttārayituṃ śakyam. anubhūtiś ca naḥ pramāṇam. ataḥ pramāṇam anumānam ity ākhyāyate. yady evam astu tarhīdam evāsannikṛṣṭapadasya prayojanam. na. phalābhāvenāprāmāṇyaprasaṅgāt. adhikaparicchedaphalaṃ pramāṇaṃ bhavati. paricchedamātrasya tu phalatve smṛtāv api prasaṅgaḥ.
sāpi hi svagocaraparicchedātmikaiva jāyate. syān matam -- anapekṣaṃ hi naḥ pramāṇam. apekṣate ca smaraṇaṃ grahaṇam. ato na pramāṇam iti. tan na. laiṅgike prasaṅgāt. tad api hy ekadeśadarśanādisāpekṣam eva. svaviṣayagrahaṇāpekṣaṃ smaraṇaṃ nedam iti cen na. ihāpi tadapekṣaṇāt. laiṅgikam api hi prācīnāgnijñānasāpekṣam eva. na hy anavagatāgner aviditasambandhasyāgnir atreti matirāvir asti. na ca grahaṇaṃ pramāṇam eveti rājājñā. bhrāntāv api prasaṅgāt. viparītāvagraho 'pi grahaṇam eva. na ca pramāṇam. na cāsau nāstīti yathārthāyathārthajñānavibhāgaṃ vyācakṣāṇair asmābhir uktam eva. api ca arthe 'nupalabdha iti sūtrayatā sūtrakāreṇa{3,42}sarvam anupalabdhārthaviṣayam eva pramāṇam iti sūtritam. etad api tadvyākhyānāvasare varṇitam eva. ato vyākhyeyam asannikṛṣṭārthagrahaṇam ata āha -- asannikṛṣṭe ti. asyārthaḥ -- dvedhā hi sannikṛṣṭaṃ bhavati tadrūpapramitaṃ viparītanirūpitaṃ vā. tadubhayajihāsayeyam asannikṛṣṭavāg iti. kiṃ punas tannirākaraṇam ata āha -- pramitasye ti. vyavahārārthaṃ hy apramitaparicchedāya pramāṇam apekṣyate na vyasanena. sa ca sakṛtpramāṇavyāpārād eva siddha iti na pramāṇāntarāpekṣeti || 55 -- 56 ||

kiṃ punaḥ pramitasya pramāṇāntarāpekṣā na jāyeta. ata āha -- tādrūpyeṇe ti. varṇitam idaṃ - dvedhā hi pramitaṃ bhavati tādrūpyeṇa vaiparītyeneti. tatra tāvat tādrūpyaparicchede na paraṃ pramāṇaṃ phalavat. pūrvaparicchedād eva tadarthasiddheḥ. vaiparītyaparicchede tu pramāṇāntaram anavakāśam eveti tadubhayanirākaraṇārtham asannikṛṣṭagrahaṇam arthavat. nanv evam apramāṇam evānumānaṃ sannikṛṣṭaviṣayatvād ity uktam eva. na. adhikāraviṣayatvāt. yady api pūrvāvagato dharmaḥ smṛtiviṣayaḥ. dharmī ca girir anubhavasiddhaḥ, tathāpi viśiṣṭam anumānena viṣayīkriyata iti varṇitam asakṛt. nanv agniviśiṣṭo 'pi sambandhasamaya eva saṃviditaḥ. evaṃ hy anena vyāptigrahaṇakāle 'vagataṃ dhūmavanmātram agnimad iti. tad asya dhūmavanmātra evāpekṣā. vidite tu tasminn agnimattā pramitapūrvaivānubhūyate. satyam. kin tu dhūmavān agnimattayā pramitapūrvo 'pi sampratyanumānena pratyabhijñāyate. pratyabhijñānaṃ cedaṃ pramāṇam eva pratyakṣapratyabhijñānavat. pūrvaṃ hi dhūmavattvopalakṣitena rūpeṇāgnimattayā deśo nirjñātaḥ. sampratyayam asāv agnimān iti viśeṣato 'numānena pratyabhijñāyata iti kim anupapannam. avaśyaṃ caivam abhyupagantavyam, anyathā katham agnimān iti viditvā vyavahārāya ghaṭate. eṣa hi paktukāmo 'gnimattām anumāyāgnaye dhāvatīti paśyāmaḥ.{3,43}tat kasya hetoḥ, na yadi pūrvānubhavād adya viśeṣaḥ, avāgamat khalv ayaṃ dhūmavān agnimān iti, na cāgnaye dhāvatīti. katham anāśrayapratipanne 'gnau vyavaharatīti cet. na. prāg api dhūmavadāśrayatvenāvagamāt. parvatamadhunā pratyakṣeṇa viśeṣato 'vagamyāgnaye vyavaharatīti cet. kim asyāgnyarthinaḥ parvatapratyakṣeṇa. tad ayam agnimattayā bodha eva pūrvabodhād vilakṣaṇo 'bhyupagantavyaḥ. yat kṛto vyavahāraviśeṣa ity agṛhītaviṣayatvād anumānaṃ pramāṇam iti vaktavyam. tad idam asannikṛṣṭagrahaṇenoktam. ye tu smṛtyāśaṅkānirākaraṇam asya prayojanam āhuḥ, teṣāṃ bādhitaviṣayam apy anumānam āpadyeta. na hi tannirākaraṇam avayavāntareṇa lakṣaṇagranthe kṛtam upalabhyate. ato 'sannikṛṣṭagrahaṇam evobhayavidhasannikṛṣṭārthanirākaraṇārtham iti sādhvī vyākhyeti

vaiparītyaparicchinne param anavakāśam ity uktam. tatra kāraṇam āha -- mūla iti. vyāptismaraṇādi hy anumānasya mūlam, tad yāvad uttaraṃ tattadvyāpāravyagratayā vilambate tāvacchīghrabhāvinā pūrveṇa viṣayāpahārād viprakṛṣṭasādhanasyotpattir eva nirudhyata ity anantaram eva vakṣyata iti. kathaṃ punar anumānaṃ bādhyate. tad api hi pramāṇaṃ kathaṃ pramāṇāntareṇa bādhituṃ śakyate. bādhe vā na kvacid āśvāso bhavet. ābhāso bādhyata iti cet, katham ābhāsatvam. yadi bādhād evetarāśrayaṃ tarhy astu vā jyeṣṭhapramāṇena pratyakṣeṇānumānabādhaḥ. na tu tato 'pi jaghanyair aparair bādhyate, tat kasya hetoḥ ata āha -- pratyakṣāder iti syād antena. ayam abhiprāyaḥ -- na pramāṇaṃ nāma kvacit bādhyate. avadhāraṇātmakaṃ hy evaitad iti jñānaṃ pramāṇam. tad yatra kasyacid arthasya kenacid ātmanāvadhāraṇaṃ bhavati tatra tenotpannasyotpatsyamānasya vā jñānasya bādho 'bhidhīyeta. taddvividho hi bādhaḥ prāptabādhaś cāprāptabādhaś ceti. prāptabādho hi yathā -- śuktikārajatajñāne. tatra hi pūrvopamardanenaivottaram{3,44}ātmānaṃ labhata iti tat tasya bādhakam. uttaraṃ ca deśādibhede 'py abādhitaṃ svabhāvataś ca pramāṇaṃ pūrvam ābhāsīkaroti. tad evaṃ prāptabādhe tāvad yenottareṇārtho 'vadhāritaḥ. trividham apy aprāmāṇyam avadhāritapadena vyudasyati. na hy ajñātas sandigdho viparyasto vārtho 'vadhārito bhavatīti trividham apy aprāmāṇyaṃ yasya nāstīty uktaṃ bhavati. tad evamātmanā jñānena pūrvam ābhāsīkṛtam iti tatrābhāsa eva bādhyata iti nātiprasaṅgaḥ. aprāptabādhe tu yāvat kliṣṭasādhanam anumānaṃ svagocare sāmānyaśāstraṃ vā kvacid viśeṣaviṣaye pravartitum ārabhate tāvat pratyakṣeṇānumānena vā siddhasarvāṅgakenāgamena vā viśeṣaviṣayeṇa śīghrajanmanā yenaivārtho 'vadhārito bhavati tenaivottarasyotpattipratibandhalakṣaṇo bādho bhavati. na hi balavatā śīghrabhāvinā pramāṇena niruddhamukham utpattum arhati. tad evamaprāptabādhe param anutpannam eva prāptisambhāvanayā tu bādhyata ity ucyate śruty eva liṅgam iti na kvacit pramāṇabādhaḥ. yat tu jaghanyena mukhyabādho na yukta iti. tan na. na hi pratyakṣādīnāṃ viniyogapramāṇānām iva pāradaurbalyaniyamaḥ. yad eva
tu śīghrabhāvi pūrvopamardena vātmānaṃ labhate tad eva bādhakam abhidadhmahe. itarac ca bādhyam ata eva tenaiva tasya bādhaṃ brūmaḥ. prāptabādha iva pratyakṣasya tenaivānumānena ca siddhāṅgakena sādhyāṅgakasya viśeṣaśāstreṇa sāmānyaśāstrasya. atas sarvapramāṇāviruddham eva pakṣam abhidhāsyāmaḥ. na cānāśvāsaḥ. ābhāsabādhāt. svataḥ pramāṇena cāvadhāraṇātmanā jñānenetarābhāsīkaraṇāt. tad idam avadhāritapadenoktam iti. nanu ca balavatāpi nāvaśyaṃ durbalaṃ bādhyate. asati hi sambhave bādhas sambhavati. ato viṣayavyavasthāyā vikalpena samuccayena vobhayam upapādayiṣyate vinātyantikabādhāśrayaṇena, ata āha -- vikalpāder iti. nātroktā vikalpādayas sambhavanti. na tāvatparasparaviruddhaṃ rūpadvayam ekatra samuccīyate. na hi śrāvaṇo 'śrāvaṇaś ca nityo 'nityaś ceti sambhavati. na ca vikalpaḥ. vidhiniṣedhaviṣayatvāt tasya siddhe vastuny asambhavāt. na ca viṣayavyavasthā, varṇātmanām eva nityānityatvasādhanāt. ato 'sambhavād eva bādham abhidadhmaha iti. evam upapādito bādha udāharaṇair darśayitavyaḥ. tatra pratyakṣabādham eva tāvad darśayati agrāhyateti. imaṃ tu pratyakṣabādhaṃ na budhyāmahe. svagocaraviparītārthaṃ hi pramāṇaṃ{3,45} pratyakṣeṇa bādhyata iti yuktam. na ca grāhyatā pratyakṣaviṣayā grāhyagrahaṇasambandhaviṣayatvāt talaḥ. tasya ca pratyakṣāgocaratvāt. śabdo hi pratyakṣaḥ na grāhyatā. ata eva hy aśrāvaṇatāpakṣo 'pi na pratyakṣeṇa virudhyata iti vakṣyate. atrocyate. satyam, nendriyaviṣayo grāhyatā, grāhyas tu tadviṣayaḥ. tad iha grāhyāpalāpasyaiva pratyakṣavirodho darśitaḥ. nirālambanānumānasyeti yāvat. pratyayas tv agrāhyapadād upapannas tasyaivābhāvam abhidhatte. kaś ca grāhyasya bhāvo 'nyad ato bhāvāt. iyaṃ hi śaśaviṣāṇasyāgrāhyatā yan na bhavati. tadabhāvād eva tatrāgrāhyatābhidhānapratyayau. tad anena prakāreṇa śabdābhāvapakṣasyaiva pratyakṣavirodha upadiṣṭa iti na kiñcid anupapannam iti || 58 -- 59 ||
anumānavirodhodāharaṇam āha -- teṣām iti. teṣām eva śabdādīnām aśrāvaṇatvādyanumānaviruddhaṃ yo hy aśrāvaṇam anityaṃ vā śabdaṃ pakṣam icchati tasyāsau śīghrabhāvinā viparyayānumānena bādhyata iti. idaṃ tu pratyakṣavirodham anye manyante. tān nirākaroti -- na hī ti. śabdo hi pratyakṣaḥ na tacchrāvaṇatā grāhyagrāhakasambandho hi śabdasya śrāvaṇasya ca tvatalbhyām ucyate. kṛttaddhitasamāseṣu sambandhābhidhānaṃ tvatalbhyām iti smṛteḥ. sa ca na pratyakṣeṇa samadhigamyaḥ. api ca atīndriyaṃ śrotraṃ, kathaṃ tatsambandhaś śabdasya pratyakṣo bhaviṣyati. na hy aindriyānaindriyādhāras sambandhaḥ pratyakṣo bhavati vāyuvanaspatyor iva. ato nāyaṃ pratyakṣavirodha iti

kiṃpramāṇikā tarhi śrāvaṇatā. ata āha -- se ti. abadhirādiṣu śabdopalabdher badhirādiṣu cānupalabdher anvayavyatirekau dṛśyete. tathā hi śrotropaghātamātreṇa cakṣurādimato badhirasya śabdabuddhir na dṛśyate. śrotre ca dṛḍhe cakṣurādiṣv asambhave 'pi śabdagrahaṇaṃ dṛṣṭam, ata ābhyām anvayavyatirekābhyām idaṃ śrāvaṇatvaṃ gamyata iti. nanv evaṃ katham anumānavirodhaḥ, na hy{3,46}anvayavyatirekāv anumānam, tatprabhavas tu mānasaḥśrāvaṇatvavikalpaḥ, ato mānasapratyakṣa evāyam iti kaścit bhrāmyati sa vaktavyaḥ. na bahirviṣayabodhe manaḥ svatantram iti varṇitam asakṛt. yad yadīyanvayavyatirekāv anuvidhatte tattatkāraṇakam iti sarvakāryeṣu samadhigatam, anuvidhatte ca śabdajñānaṃ śravaṇam iti tattatkāraṇakam iti. idam eva ca śabdasya śrāvaṇatvam. yat tu jñānasya śravaṇajanyatvam ato 'numānam evedam. nanv anyatrāpy anvayavyatirekānuvidhāyinaḥ kathaṃ tatkāraṇakatvam avagantavyam, yan na mānasaṃ pratyakṣam āśrīyate, śrūyatām. paśyāmo hi vayaṃ kumbhakāravyāpārānantaraṃ kumbhasambhavam udīkṣamāṇāḥ kāryakāraṇabhāvaṃ cakṣuṣaiva. idaṃ hi kumbhasya tatkāryatvaṃ yā tadanantarasambhūtiḥ. sa ca kumbhas tatsambhavaś cobhayaṃ cākṣuṣam eveti kim atra manasā. ato yad yasmin sati bhavati, asati ca na bhavati, tattatkāraṇakam iti pratyakṣato viditavyāpter anumānam upapannam eva. evaṃ ca prayogaḥ -- śravaṇapramāṇaprakāśyaś śabdaḥ tasmin saty evopalabhyamānatvāt. yad evaṃ tattatprakāśyaṃ santamasa iva ghaṭaḥ pradīpaprakāśya iti. idaṃ ca pratyakṣapūrvakārthāpattipūrvakam anumānaṃ tayā śrāvaṇatvasiddheḥ. idaṃ ca siddhasarvāṃgatvād aśrāvaṇatvānumānād balavat. yāvad dhi guṇatvasyāśrāvaṇatvena vyāptir grahītum iṣyate, tāvacchīghrajanmanā śrāvaṇatvānumānena vyāptisaṃvidaṃ pratibandhatā tasyotpattir eva nirudhyate. evam evānityatvānumānam api. yat kṛtakatvādihetukaṃ tad apy asiddhivyabhicārādidoṣān na śīghram upajāyata iti siddhāvayavaiś śīghrajanmabhir nityatvānumānair bādhyate. yathā deśakālādibhinnā gośabdabuddhayas samānaviṣayāḥ gaur ity utpadyamānatvāt sampratyutpannagośabdabuddhivad hy astanoccarito vā gośabdo 'dyāpy asti gośabdatvād,
adyoccaritagośabdavad ityādibhir iti

śabdavirodhaprakāram idānīṃ pratijānāti -- tridhe ti. pratijñāvirodhādayo hi śabdavirodhatayā prasiddhā iti te tathābhidhīyante. na tv ete śabdavirodhāḥ. yatra hi kvacid arthe pratiṣṭhitena śabdena pratijñāntaraṃ bādhyate, tatra śabdavirodho bhavati. na ca svavāgvirodhe śabdasya kvacid arthe pratiṣṭhāsti vyāhatābhidhānāt. pūrvasañjalpavirodhe 'pi pūrvāparanyāyabalābalānusāry eva nirṇaya{3,47} iti na śabdavirodhaḥ. na hi tatra śabdapramāṇato 'rthaḥ nyāyagamyatvāt. loka prasiddhis tu na śabdo na pramāṇāntaram. api atu pratyakṣādyantargataiveti tadviruddhapakṣapradarśanenaiva pradarśiteti na śabdavirodhe 'ntarbhāvayitum ucitā. na hy acandraś śaśīti pakṣaś śabdena virudhyate. na hi candraśabdaś śāṅkayos sambandhaṃ śabdo vadati yenātadvācyapakṣasya śabdavirodho bhavati sambandhavācyatve hītaretarāśrayaṃ bhavet. abhidhānāt sambandhaḥ sambandhāc cābhidhānam iti. tasmān naite śabdavirodhāḥ. pūrvottaraśabdasāmarthyaparāmarśena tv ekaparityāgenetaraparigrahāc chabdavirodhatayā prasiddhā iti tantrāntaraprasiddhivibhāgas tridhā śabdavirodha ity ucyate. paramārthena tu vedārthavacanaviparītārthapratijñaiva śabdena virudhyate. tatra hi pratiṣṭhitaṃ śabdasya prāmāṇyaṃ śaknoti viparītapratijño vārayitum. tac cānantaram ihaiva vakṣyāma iti

tān eva trīn prakārān darśayati -- pratijñe ti. tatra pratijñāvirodha evaikas tridhā bhidyata ity āha -- yāvad iti sārdhena. ayam arthaḥ -- pratijñāvirodho hi svavāgvirodhaḥ. sa ca tredhā bhidyate. uccāraṇadharmadharmibhedāt. yāvajjīvam ahaṃ maunīti pakṣaḥ pratijñayaiva bādhyate. na hy anuktā satī pratijñā bhavati. uktimātreṇa ca maunaṃ bādhyate. ataḥ pratijñāśarīrāntargatenoktimātreṇa bādhād bhavati pratijñayā bādhaḥ. sarvavākyamṛṣātvapakṣas tu dharmoktyā bādhyate. sarvamṛṣātve hi pratijñāvacanam api mṛṣeti netaranmṛṣā bhavet. tadamṛṣātve vā na sarvamithyātvam. tad iha pratijñāntargatadharmasaṃsargāsambhavaparāmarśāt pakṣabādha iti dharmoktivirodhābhidhānam. pūrvatra tv aviśiṣṭamuktimātram eva maunaṃ bādhate ity uktimātreṇety uktam. ātmabādhanam iti. dharmabādhanam ity arthaḥ. dharma evāyukta ātmānaṃ bādhata iti yāvat. vandhyā me jananīti pakṣo dharmyuktyā bādhyate. jananītve hy uddiṣṭamātre na{3,48}vandhyātvam āspadaṃ labhate. na ca gauṇo jananīśabda ity api vaktavyam. ahaṃ yato jāta iti viśeṣaṇāt. evaṃ viśeṣite pakṣe dharmyuktivirodha ity uktaṃ bhavati. etac cābhyupagamavādenoktam. na tu śrutismṛtyatirekīṇi jalpākavacanāni gauṇatvādibhis samīkartuṃ śakyante. sarvadūṣaṇocchedaprasaṅgāt. pramādājñānajāny eva hi dūṣaṇāni bhavanti. teṣu kathañcit samādhīyamāneṣu na kiñcid dūṣaṇaṃ nāma bhaved iti || 62 -- 63 ||
pūrvasañjalpavirodham udāharati bauddhasyeti. anityaś śabda iti bauddhenokte kathaṃ kṣaṇikād agṛhītasambandhād arthapratyaya ity anuyuktena tenaiva yadā punar ucyate nityas tarhīti tadā tasya pūrvābhyupagamavirodhaḥ. yady api cātra nyāyabalābalānusārī bādhyabādhakabhāvaḥ, tathāpy evaṃvidhā pūrvāparaviruddhā pratijñaivātmānaṃ na labhata iti na nyāyāvatāram apekṣate. sambhāvito hi pratijñāyām artho nyāyena sādhyate. asambhāvite tu nāyāpekṣā nāsty eva, svarasabhaṅguratvāt. ataś śabdavirodha evainam antarbhāvayati. śabdasandarbha eva hi tādṛśaḥ pūrvāparaviruddhaḥ pakṣaṃ vināśayatīti teṣām abhiprāya iti. sarvalokaprasiddhivirodhasyodāharaṇam āha -- candre ti. atrāpi mahājanaviparītārthaś śabdasaṃsargaḥ svarasād eva bhajyate na pramāṇaṃ yāvadapekṣata iti śabdabādha udāhṛta iti

upamānavirodhodāharaṇam āha -- jñāte ti. yena hi nagare gavākāro dṛṣṭaḥ samprati cāraṇye gavayākāraḥ, taṃ prati gaur gavayasadṛśo na bhavatīti pakṣa upamānena virudhyata iti.{3,49}parokṣe gavi sādṛśyam upameyam. pratyakṣe tu pratyakṣam eva. ata eva jñātagogavayākāram iti kramo vivakṣita iti

arthāpattivirodham idānīṃ vivakṣan bhāṣyakārānusāreṇābhāvapūrvikāyās tāvadudāharaṇam āha -- gehe ti

pratyakṣapūrvikām udāharati -- agnāv iti. adāhaka iti. atacchaktiyukta ity arthaḥ. anumānapūrvikām udāharati -- śabde cānabhidhāyaka iti. śabdaśravaṇānantaram arthapratītiṃ ceṣṭayānumāya tatra śabdaḥ kāraṇam ity unnīyate. atas sarvakārakāṇāṃ kriyāvinābhāvād abhidhābhidhāno vyāpāraḥ, tadanupapattyā cārthāpattyā tacchaktisiddhir iti

tathendriyāpalāpapakṣo 'pi pratyakṣapūrvikayārthāpattyā virudhyata ity āha -- śrotre ti. yady api pratyakṣapūrvikodāhṛtaiva tathāpi pakṣadoṣodbhāvanacchalenendriyāpalāpapakṣasyāpy ayaṃ doṣa iti vivakṣatā punastadvirodho 'bhihitaḥ. atraivādiśabdenopamānapūrvikayā virodho darśayitavyaḥ -- yathā gavayopamitāyā gos tajjñānagrāhyaśaktyapahnava iti. arthāpattipūrvikayā virodham udāharati -- śabde ti. arthābhidhānānyathānupapattyā hi vācakaśaktim arthāpattyā pramāya punastadanupapattyārthāpattyantareṇa śabdanityatvam avagamyata iti

śabdapūrvikārthāpattivirodham udāharati -- śrutārthāpattibādha iti. kiṃ punar arthāpattiḥ prapañcenodāhriyate, tadvirodhapratipādanaṃ hi yayākayācid ekayāpi sidhyaty eva. tathā ca pramāṇāntaravirodheṣu prapañco na darśitaḥ. arthāpattivad vā pramāṇāntaravirodho 'pi prapañcena vācyaḥ. satyam. ṣoḍhā bhinnair eva ṣaḍbhir atra virodho vārtikakārasya vivakṣitaḥ, tatpradarśanārtham eva ṣaṭpramāṇaprasūtārthāpattir udāhṛtā. tenaiva tu mārgeṇa pramāṇāntareṣv api prapañco darśayitavyaḥ.{3,50}yathā tāvat pratyakṣabādha evānubhūtismṛtyanumānādibhiḥ ṣaṣṭhavarjaṃ ṣoḍhā bhidyate. svedyamānasya vādino 'nuṣṇo vahnir iti pratijñā anubhavasthenaiva pratyakṣeṇa virudhyate. anāsannāgnes tu saiva pratijñā smṛtisthena pratyakṣeṇa virudhyate, yadā khalv ayaṃ vādakāle 'nuṣṇo vahnir iti pratijānāti tadainam itaraḥ smārayati kiṃ na smarasi pūrvānubhūtam agner uṣṇatvaṃ yad evam āttheti, sa tat smṛtvā tataḥ pratyakṣānnivartata iti bhavati smṛtapratyakṣabādhaḥ.
anumitapratyakṣabādhas tu yatrāptamukhe ceṣṭāviśeṣādarśanena tadavagatatiktādir asanivāraṇaṃ pratijñāyate, mukhavairūpyeṇa hi tasya tiktānubhavo 'numīyate atas tadviparītapakṣasyānumitapratyakṣabādhaḥ.
śrutapratyakṣabādhas tu yatra kenacid arthe kasmiṃścid apahnute sākṣibhir dṛṣṭo 'yam artha iti sākṣipratyakṣeṇa bādho 'bhidhīyate. na caiṣa śabdabādhaḥ. na hy atra tair artho 'bhidhīyate. kin tu darśanam. atas taddarśanānusāry eva nirṇayaḥ. darśanaṃ tu taiḥ svaśabdena pratyāyyata iti śabdāvagatapratyakṣavirodha evāyam.
upamānaṃ tu pramāṇāntaraprasiddhavastusādṛśyamātraviṣayam ity anyatas siddhasya sādṛśyaṃ gocarayati. yathā dātrādipratyabhijñāyāṃ yādṛśī svātmani ceṣṭā dṛṣṭā tāṃ paratrāpi dṛṣṭvopaminoti mamevāsyāpi dātrādipratyabhijñā pratyakṣam utpannā, katham anyathā pūrvedyur ardhakṛtakarmasamāpane paredyuḥ pravartate. iha ca ceṣṭayā tadanurūpaṃ paragocaram anumāya svajñānasādṛśyaṃ tatropamīyate. yady api cātrānumānāvagatapratyakṣabādha eva śakyo darśayitum, tathāpi svajñānasādṛśyaparicchede śakyaṃ darśayitum iti tadavagatapratyakṣabādho 'bhidhīyate. pratyakṣasattaivopamānena pramīyate. arthāpattyavagatapratyakṣabādhas tv evaṃ darśayitavyaḥ. yadā hi bahuṣu gacchatsu toyārthiṣu taṭākam ekas tadāharaṇāya prasthito vilambate tadā tadvilambanānyathānupapattyā tadīyaṃ toyapratyakṣam arthāpattyā pramīyate. tatra tadviparīto nistoyataṭākapakṣo 'rthāpattisiddhena pratyakṣeṇa bādhyate. abhāvena tu bhāvarūpaṃ pratyakṣaṃ nāvagamyata iti tadanavagatapratyakṣavirodho nehodāhriyate. ṣoḍhā vibhaktam anumānabādhamataḥparam anusandhāsyāmaḥ -- dhūmāvagatavahnipratiṣedhe tāvat pratyakṣapūrvānumānabādhaḥ. dhūmānumitād eva bahner uṣṇatve 'numite tadviparītapakṣo 'numitānumānena bādhyate. yatra tu devasya tveti nirvapati{3,51}iti pratītaviniyogān mantraśeṣe 'numite tadviparītaḥ pakṣo gṛhyate, tatrāgamānumānabādhaḥ.
nitye tu karmaṇi pravṛtte vrīhīṇām apacāre tatsadṛśeṣu nīvāreṣūpamiteṣu vrīhibhir yajeteti codanā nīvāraviṣayatvenānumīyate. vrīhyavayavā hi tadviṣayatayā jñātasambandhāstām anumāpayanti. na hi tasyāḥ svarūpeṇa vrīhayo viṣayabhūtāḥ, tadavayavās tu cūrṇībhūtā vrīhiśāstrārthaḥ. te ca nīvāreṣv api santīti vrīhyavayavasāmānyopamitanīvāragāminī vrīhicodanānumīyate. tad ihātadgocaratvapakṣasyopamānapūrvakānumānabādhaḥ.
arthāpattipūrvakānumānabādhas tu śrāvaṇatvapakṣe 'bhihita eva. yatra dūrād vṛkṣābhāvaṃ viditvā tacchāyābhāvo 'numīyate tatrābhāvapūrvakānumānena chāyāsadbhāvapakṣo bādhyate. pratyakṣaśabdabādhas tu tridhā darśita eva. anyo 'pi śrutismṛtibhyāṃ darśayitavyaḥ. aṣṭakādīnām adharmatvapakṣas tu kartṛsāmānyānumitaśabdaviruddhaḥ smṛtyadhikaraṇe darśitaḥ. śakyaṃ hy aṣṭakādayaḥ śabdamūlāḥ śāstrasthāryāvartanivāsikartṛkatvād agnihotrādivad ity anumātum. āgamikaśabdabādhas tu yatra śākhāntaragataśrutiviṣayavivāde smṛtinibandhanakārāṇāṃ vacanena śrutisadbhāvo niścīyate, tatra hy āptāgamāvagatanityāgamavirodho viparītapakṣasya sambhavati. upamitaśabdavirodhas tu manvādismṛtibhyo 'rthāpattyā vaidikaṃ kim api mūlam astīti kalpite smārtavākyasadṛśa eva mūla upamite rthavādamūlatvapakṣa upamitaśabdena bādhyate. viśvajidaphalatvapakṣas tu śrutārthāpattisiddhaśabdaviruddhaḥ. abhāvena tu śabdabhāvo 'vagantuṃ na śakyata iti śabdeyat tāvadhāraṇe tasya vyāpāraḥ tatrābhāvāvadhāritavidhikārtsyne jyotiṣṭāme prākṛtetikartavyatāprāptipakṣo bādhyate. yathā vakṣyati -- kṛtsnavidhānād apūrvas soma iti. vrīhyabhāve tu nīvārāṇām agrāhyatāpakṣaḥ pratyakṣajopamānaviruddhaḥ. anumānapūrvakopamānabādhas tu yadā hy ādityasya deśāntaraprāptyā gatim anumāya saṃvatsarādimadhyānteṣu tasyās sādṛśyam upamīyate. yādṛśy ekatra saṃvatsarādau tanmadhye vānte vā sūryagatiḥ tādṛśī vatsarānteṣv iti tatra gativaisādṛśyapakṣo 'numānapūrvakopamānena bādhyate. pūtīkā na somasadṛśā iti tu pakṣaś śabdapūrvakopamānaviruddhaḥ. sāmapūtīkayor hi sādṛśyaṃ na pratyakṣam. na{3,52}cānumeyam. śabdenaiva tu somāṃśujātatvaṃ pūtīkānāṃ pratipādayatā kāryakāraṇayor aucityena sārūpyaṃ pratipāditam iti śabdāvagatakāryakāraṇaprabhavatvāt pūtīkānāṃ somasādṛśyopamānasya tadviparyayaḥ śabdapūrvakopamānaviruddho bhavati. jyotiṣṭomikā hi dharmās satrāhīneṣu na bhavantīti pakṣa upamānopamānena bādhyate. jyotiṣṭomopamānena hi te dvādaśāhaṃ gacchanti dvādaśāhopamānena ca satrāhīnāv iti. yadā tv ātmendriyasādṛśyaviśiṣṭāni
parendriyāṇy upamīyante tatra tanniṣedho 'rthāpattyupamānena bādhyate. vedakāranāstitā śaśaśṛṅgādyabhāvasadṛśī na bhavatīti pakṣo 'bhāvapūrvakopamānena bādhyate. dvayor apy abhāvenābhāve 'vagate sādṛśyam upamīyate. arthāpattivirodhas tu ṣaḍvidho varṇita eva. abhāvavirodhaṃ tv anantaram eva vakṣyāmaḥ

abhāvavirodham idānīm udāharati -- śaśaśṛṅgādī ti. ayaṃ ca pratyakṣābhāvavirodhaḥ. yadā tv amuṃ rāśiṃ sūryo gato na veti cintyamāne gaṇitakuśalena gaṇitānumānābhāvān na gata ity avagate bhrānto gata iti vadati. tatrānumānābhāvavirodhaḥ. caityavandanādidharmatvapakṣas tu śrutyādyāgamābhāvaviruddhaḥ. pūrvavanto darvīhomā iti tūpamānābhāvena virudhyate, na hi teṣāṃ kenacit karmaṇā sādṛśyaṃ kathañcid avagamyata iti. palālakūṭakuñjarayos tu sādṛśyāstitāpakṣa upamānābhāvena virudhyate. tathā śabde śrotradeśam anāgacchati śrotre ca śabdadeśaṃ dhvanyāgamanamātreṇaiva śabdaśravaṇopapatter yo 'rthāpatyā śabdaś śabdāntaram ārabhate tataḥ krameṇāntyaḥ śrotreṇa gṛhyate ity anyathānupapattyā pratijānāti tatpratijñā arthāpattyabhāvena bādhyate. abhāvābhāvas tv evaṃ darśayitavyaḥ -- yadā hi kartrabhāvena vedānāṃ doṣābhāvo vagato bhavati tadā doṣavatpakṣasyābhāvābhāvena bādha iti

evaṃ tāvad dharmasambandhabādhaḥ ṣoḍhā prapañcitaḥ. dharmadharmyubhayasvarūpasvaviśeṣabādhamataḥparaṃ vakṣyāma iti saṃkṣipya sukhagrahaṇārthaṃ śrotṛbuddhisamādhānārthaṃ{3,53}ca vṛttavartiṣyamāṇayos saṅkīrtanaṃ karoti -- evam iti sārdhena. śrutyarthākṣiptayor iti. svarūpaṃ tāvat sarvatra śrutyartha eva. tadviśeṣo 'py arthākṣiptaḥ. dharmadharmiṇor hi svarūpaṃ yena viśeṣeṇa vyāptaṃ tam ākṣipati. tac cānantaram eva vakṣyata iti. śrutyarthaś cākṣiptaś ceti vigraha iti

tatra dharmasvarūpabādho varṇita eveti tam akṛtvaiva tadviśeṣaṇabādham udāharati -- tṛṇādī ti. yo hi tṛṇādivikāradarśanād agnimaddhimaṃ sādhayati tasyābhāvena tāvaddharmasvarūpabādho bhavaty eva. tadviśeṣaṇam apy uṣṇatvam arthākṣiptaṃ pratyakṣāvagatena śaityena bādhyate. na ca vācyam anuṣṇo 'pi vahniḥ prabhāsu dṛṣṭa iti katham arthākṣipto viśeṣa iti. prabhāsv apy evaṃ vahnir uṣṇa eva, abhibhūtatvāt tu sparśo na gṛhyate, na punaruṣṇatāṃ jātu jahāti, svābhāvikī hi sā tasya. na ca hime 'py abhibhūtatvād agrahaṇam iti vācyam. tadviparītaśaityopalmbhāt. hetūpanyāsas tu pakṣadoṣābhidhānāvasare tadbījamātrapradarśanārthaṃ so 'yam abhāvena dharmaviśeṣabādha iti

dharmiṇas tu dviprakāro 'pi bādho 'nukta eveti ubhayathā tadbādhodāharaṇam āha -- adharma iti sārdhena. hiṃsā kilādharma iti sāmānyato 'vagatam. tad yadā vihito 'dharmo daikṣapaśuhiṃsādir yad duḥkhaṃ karotīty anūdya tadalpam iti sādhyate, tadāpi vihitatvenādharmataiva bādhyate tadviśeṣo 'pi duḥkhanimittatvaṃ yadarthākṣiptaṃ tad api tenaiva bādhyate. na hi vihitaṃ nāma kim api duḥkhasya nidānaṃ bhavati. puruṣārthaikasādhanatvād vidheḥ. so 'yam{3,54}āgamena dharmisvarūpasvaviśeṣabādhaḥ. na cātra śrutyupātta eva svaviśeṣa iti codanīyam. arthākṣiptasyālpatayā vidhānārtham anuvādād iti

ubhayasyobhayavirodham udāharati -- ayathārthe ti. yadā hi sarvajñānāni mithyeti sādhyate tadā dharmadharmigrāhiṇor api jñānayor mithyātvāt tadviśeṣaṇagrāhiṇoś ca mithyātvād bhavaty ubhayasyaivobhayabādha iti. ayaṃ ca dharmoktyobhayabādha iti śabdabādha eva niveśanīya iti samadhigataṃ tāvad ubhayoḥ svarūpabādha iti

kau punas tadviśeṣāv arthākṣiptau bādhyete. ata āha -- kṣaṇike ti. bādhyete iti vipariṇamya sambandho darśayitavya iti. tatra caikadeśadarśanād ity ucyate. tatra ca darśanagrahaṇam atiricyate. ekadeśād ity eva vaktavyam. tad dhi liṅgaṃ na punardarśanam ato vyākhyeyam ekadeśadarśanād ity ata āha -- darśanād iti. ayam arthaḥ. naikadeśas sattāmātreṇa liṅgam. kin tu svapratipattau jñātaḥ parapratipādane ca jñāpitaḥ. tad idam ubhayam upādātuṃ darśanagrahaṇam. śaknoti cobhayam upādātum, ṇijbhāvābhāvayor api nirdeśasādhāraṇyāt. svapratipattau tāvad ekadeśe dṛṣṭe buddhir anumānam ity arthaḥ. parārthaprayoge tu ṇijantadarśanapadam ekadeśaṃ darśayitvā yā buddhir jāyate sānumānam ity uktaṃ bhavati. tad idaṃ tatroccaritadarśanapadam arthadvaye vyākhyeyam. anena ca yatraikadeśe vādiprativādinor akasyobhayor vā saṃśayo 'dhīrviparyayo vā bhavati so 'siddhābhidhāno hetvābhāso vyudasyate. na hy asau tādṛśaḥ parasmai darśayituṃ śakyate.{3,55}svayaṃ vā dṛṣṭo bhavati. adhīrajñānam ity arthaḥ. tatra dvayaviparyastodāharaṇam āha -- śaityād iti. vahniśabdayor dvayor api śaityacākṣuṣatve vādiprativādinor viparyād asiddha iti || 75 -- 76 ||
anyatarāsiddhodāharaṇam āha -- kṛtakatve ti. yadā vaiśeṣiko yājñikaṃ prati śabdo 'nityaḥ kṛtakatvāt guṇatvād veti hetuṃ prayuṅkte, tadāsau svarūpeṇa tasyāsiddho bhavati. yadā tu svayam evaṃprakāraṃ hetuṃ paraṃ prati vadati tadā tasyāsiddhiḥ. yathā nityaḥ śabdaḥ dravyatvād ākāśavad iti. na hi vaiśeṣikāś śabdaṃ dravyam abhyupagacchanti guṇatvābhyupagamāt. evaṃprakāra iti. parāsiddhaprakāra ity arthaḥ

sandigdhāsiddham udāharati -- bāṣpādī ti syād antena. yadā hi dhūmo bāṣpādibhāvena sandihyate dvābhyām ekena vā kiṃsvid ayaṃ rajasāmudgamo bāṣpo vā dhūmo veti tadā dvayor apy anyatarasa vā sandigdhāsiddho bhavati. evaṃ tāvat sandehaviparyayābhyām asiddhatodāhṛtā. ajñānena tv aprasiddhārthapadaprayoge darśayitavyā. tridheti. vādiprativādyubhayais trayaḥ prakārā iti. evaṃ tāvat svarūpato hetur asiddho bhavatīty uktam ity āha -- evam iti

āśrayāsiddhatāpy etair eva jñānādibhir vādiprativādyubhayāpekṣais tridhā bhidyata ity āha -- eta eve ti

nanu svarūpāsiddhyā hetur duṣyet āśrayāsiddhyā tu kas tasya doṣaḥ ata āha -- jñāte 'pī ti. ayam abhiprāyaḥ -- na svarūpeṇa hetur gamakaḥ, api tu{3,56}pakṣadharmatayā jñātaḥ. na cāprasiddhāśrayas taddharmatayā jñātuṃ śakyate. śaityacākṣuṣatvayor api pakṣadharmatvāsiddhyaivāhetutvam. siddhaṃ hi svarūpeṇa jale śaityaṃ rūparūpirūpaikārthasamavāyiṣu ca cākṣuṣatvam. śabdā(dau) hi pakṣadharmatayā tu tayor asiddhatvam iti taddharmarūpābhiprāyeṇa svarūpāsiddhavacanam. ata āśrayāsiddhāv api pakṣadharmatvāsiddher ahetutvaṃ yuktam eveti

tām idānīm āśrayāsiddhim udāharati -- sarvatre ti asiddhā ntena. yadā hi bauddhaṃ prati sarvatra kāryopalambhād ātmanas sarvagatatvaṃ mīmāṃsakās sādhayanti, tadānyatarāsiddhāśrayo hetur bhavati. bauddhasyātmano 'siddher iti. yas tu pramāṇagatim ajānāno laukikaḥ kaścid ātmani saṃśete, tasminn eva hetāv ucyamāne sandigdhāśrayo hetur ity āha -- laukikāder iti. ātmani saṃśaya ity arthaḥ. ādiśabdena satīrthikānām api yeṣām ātmani saṃśayaḥ ta upādriyante. evaṃ saṃśayaviparyayābhyām āśrayāsiddhir uktā. ajñānenāpy āśrayāsiddhir aprasiddhapadaprayoge darśayitavyā. yasya hi pakṣavacanaś śabdo na prasiddhas taṃ pratyevaṃjātīyake hetāv ucyamāne 'jñānenāśrayāsiddhir iti

nanu yady anyatarāsiddhyā hetur duṣyati, evaṃ tarhy amūrtatvād ātmā niṣkriya ityevamāder api hetutvaṃ na syāt digambarāṇām ātmano 'mūrtatvāsiddheḥ. mūrtaṃ hi te śarīrapariṇāmam ātmānaṃ manyante. akartṛkatvān nityo veda iti ca bauddhānāṃ tadasiddher ahetuḥ. śabdo 'nityaḥ kṛtakatvād iti mīmāṃsakānām asiddheḥ. tad eva hetur nāma na kaścit vyavatiṣṭhate. ata āha -- vāṅmātre ti. ayam arthaḥ -- nāsiddho mameti vāṅmātrād dhetur asiddho bhavati. tathā sati na kaścid anumānavyavahāraḥ prakalpeta. dvābhyāṃ tu vādiprativādibhyām asattvenāvadhārito{3,57}siddhobhavati, tasyaiva tathāvidhasyāsiddhatāvacanaṃ vādino dūṣaṇaṃ bhavati nāsiddha iti vākpravṛttimātrād iti

nanu kim idaṃ dvayor asiddho 'siddha iti, na hi vivadamānayor ekatrārthe sampratipattir bhavati, na hi janmasahasreṇāpi bauddho vedānām akartṛkatvaṃ manyate, mīmāṃsako vāpi kaṇṭhagataprāṇo 'pi kṛtakatāṃ śabdasya. tad evamādāv ubhayasampratipater abhāvān na hetubhāvo 'vatiṣṭhate. ata āha -- itarad iti, ayam abhiprāyaḥ -- na dvayor asaṃpratipattir ity etāvataiva sādhanadūṣaṇayor anavakḷptiḥ. yadi vādinā prayukte sādhane prativādinā cāsiddhatva udbhāvite vādinā tatsādhanaṃ sādhyate, tato bhavati sādhanam. yadi tu paramārthopapattyabhidhānena prativādinā nirākriyate tatas tasya dūṣaṇaṃ sidhyati. tatpramāṇatas siddhir evātropayujyate nobhayābhyupagamaḥ. dvābhyāṃ yo 'sattvato jñāta ity api pramāṇasiddhyabhiprāyeṇoktam, nābhyupagamamātrāpekṣayā. yad dhi pramāṇena sādhyate bādhyate vā tatra prāyeṇobhayasampratipattir dṛṣṭeti. asattvato jñātāpekṣayetaracchabdaḥ. yad vādinā sattvena jñātaṃ bhavati prativādinā ca vaiparītyena, tadvādinā sādhyamānaṃ sādhanaṃ bhavati. etac ca jalpanyāye sthitvoktam. vāde tu dvayor api sampratipattir bhavaty eveti. na caivam anyatarāsiddhir adūṣaṇam, yāvat tu yādī na sādhanaṃ sādhayati, tāvad anyatarāsiddhyā nigṛhyate, sādhite tu tasmin dūṣaṇaṃ parihṛtaṃ bhavatīti

darśitaṃ tāvadasannikṛṣṭaikadeśaśabdayor vyāvartyaṃ, jñātasambandhapadasyedānīṃ vyāvartya darśayati sandeheti vacanāntena. sandehaviparītahetvor hi na saṃbandho jñāto bhavati, na hi sādhāraṇas saṃśayahetuḥ prameyatvaṃ nityatvena jñātasambandham iti śakyate vaktum, dhaṭādiṣv anityatayāpi jñātasambandhatvāt nāpi kṛtakatvaṃ nityatayā, teṣv evānityatayā sambandhasaṃvitteḥ. atas tajjātīyam ubhayaṃ na jñātasaṃbandham iti jñātasaṃbandhapadena vyudasyati. atra cāsannikṛṣṭapadāt prabhuti prātilomyena vārtikakṛtā lakṣaṇagranthe viśeṣaṇopādānaphalam uktam u,{3,58} tat kasya hetoḥ. pratītikramānusāreṇa. prabhātā hi prathamaṃ pakṣaṃ pratyeti, tato hetum apekṣate, tato dṛṣṭāntavacanam, ato 'satpakṣanirākaraṇārthaṃ prayuktam asannikṛṣṭapadam eva tāvad upavarṇitam. tato hetupadam ekadeśadarśanād iti, tato jñātasambandhasyeti dṛṣṭāntavacanam. dṛṣṭānte hi hetos sambandho jñāyate. ata eva dṛṣṭāntadoṣā api sādhyahetuvikalatvādayo 'nena nirākriyante. tadvaikalye 'pi svayaṃ sambandho jñātuṃ parasmai pratipādayituṃ śakyata iti. kiyantaḥ punas saṃśayahetavaḥ, ata āha -- traya iti

tān eva trīn prakārān darśayati -- sann iti. sādhyatadabhāvayos san sādhāraṇo 'bhidhīyate. yathā prameyatvaṃ nityānityatvayoḥ. dvābhyāṃ sādhyatadabhāvābhyāṃ vyāvṛtto 'sādhāraṇaḥ kṣiter eva gandhavattvam. vyāvṛttaṃ hi tat sakalasajātīyavijātīyadravyāntaraguṇakarmabhyaḥ. dvau viruddhārthasambandhāv iti. yau viruddhāvyabhicārīti parair abhihitau, tau cānantaram evodāhāryāv iti neha vyākhyāyete iti

tatra sādhāraṇaṃ tāvadudāharaṇaiḥ prapañcayati -- prameye ti. ete ca dharmās sādhyatadabhāvayos sādhāraṇā ity arthaḥ

keṣu punassādhyeṣu teṣāṃ sādhāraṇyam ata āha -- nitye ti nityeṣv antena. kathaṃ punarvaiṣamye yathāsaṅkhyam ata āha -- dviranityate ti. anityatā svasthāne dviḥ paṭhitavyā. ato yathāsaṅkhyopapattiḥ. tad ayam arthaḥ -- yadā nityaś śabdaḥ prameyatvād iti prayujyate tadā prameyatvaṃ sādhyatadabhāvayor dṛṣṭam iti sādhāraṇatvān naikāntāya prabhavati. ato naikāntikam ity ucyate. ata eva ca saṃśayahetuḥ. saṃśayo hi sāmānyapratyakṣād viśeṣāpratyakṣād viśeṣasmṛteś ca bhavati. yathā sthāṇupuruṣayor ārohapariṇāhasāmānyadarśanād{3,59}bhedakadharmānavadhāraṇāś ca viśeṣasmṛtyapekṣaḥ kiṃsvid ayaṃ sthāṇur āhosvit puruṣa ity anavadhāraṇajñānātmakas saṃśayo jāyate. evaṃ prameyatvam api nityānityayos sāmānyaṃ viditavatastadviśeṣaṇasmaraṇāpekṣas tayor evānirdhāraṇātmakaḥ pratyayas saṃśayāparanāmā jāyata iti prameyatvaṃ saṃśayahetuḥ. ayaṃ ca kṛtsnobhayavyāpīsaṃśayahetuḥ. tathāyatnotthaś śabdaḥ anityatvād ity ayam api sādhāraṇa eva. ayatnottheṣu keṣucid vidyudādiṣu gatatvād yatnottheṣu ca sarveṣu ghaṭādiṣu vṛtteḥ. tad ayaṃ sakalavipakṣavyāpī sapakṣaikadeśagata iti veditavyam. tathā yatnotthaś śabdaḥ anityatvād iti, yatnottheṣu sarveṣv evānityatā dṛṣṭā. tadabhāve 'pi kvacin meghādau dṛṣṭā, na vyomādau iti, sakalasapakṣavyāpī vipakṣaikadeśavartī cāyaṃ sādhāraṇa ity avasātavyam. ubhayaikadeśagatas tu yathā nityaś śabdaḥ amūrtatvād iti. amūrtatā hi na sarvanityavyāpinī vyomādiṣu bhāvād aṇuṣu cābhāvād anityam api na sarvaṃ vyāpnoti ghaṭakuḍyādiṣv abhāvāt karmādiṣu bhāvāt. sarvatra cātra dvayavṛttitvam eva hetos saṃśaye kāraṇam avṛttyaṃśas tu sann api na kāraṇam ity atantram. ata eva sādhāraṇasya caturdhā vibhāgaṃ vadanti ye teṣām asāv anupayogy eva sādhanadūṣaṇayor ity upekṣaṇīyam, na hi sādhanavacanakāle tathāvidhaṃ hetuṃ parityajato vādinas sapakṣavipakṣayor avṛttyaṃśaḥ kvacid upayujyate. aṇvāpi hi mātrayā vipakṣe vartamāno hetur atyājya eva. dūṣaṇavādino 'pi vipakṣavṛttimātraṃ vacanīyam iti kiṃ tadavāntaraviśeṣāśrayaṇena. vārttikakāreṇāpi sarvasādhāraṇeṣu
dvayavṛttitvam eva saṃśayakāraṇam iti darśayitum udāharaṇaprapañco darśitaḥ, na punaś cāturvidhyam abhipretya. yathāha --
na tv ekasyopayogo 'sti dūṣaṇodbhāvanaṃ prati |
tyajyate sādhane caivaṃ sādhāraṇyād viśeṣataḥ || iti

prapañcitas sādhāraṇaḥ, asādhāraṇam idānīṃ saṃśayahetum udāharati -- nityā bhūr iti. gandho hi pṛthivyāḥ svāsādhāraṇo guṇaḥ, na tāṃ vihāya nityam anityaṃ vā bhāvāntaram āśrayatīty asādhāraṇa iti gīyate.{3,60} āha -- astv asādhāraṇaṃ gandhavattvaṃ, kathaṃ tu saṃśayahetuḥ, yuktaṃ hi pakṣadvayāv alambī sādhāraṇo dvayor anavasthādhiyam ādadhāno yatsaṃśayahetur iti, asādhāraṇas tu dvābhyāṃ vyāvṛtto naikatrāpi dhiyam upajanayitum alam iti katham asya saṃśayahetubhāvaḥ, ata āha -- niścaye ti. hetor hi niścayajanane 'nyayavyatirekāv aṅgam anyatarāpīye 'pi na niścayāya hetuḥ paryāpto bhavati. tad yathā sādhāraṇo 'nvayasanātho 'pi vinākṛto vyatirekeṇa na niścayāya prabhavati, evam evāsādharaṇo 'pi niścayasyaikenānvayanāmnāṅgena vikalas tam akurvan saṃśayahetutāṃ pratipadyata iti

nanūktaṃ sādhāraṇo dvayagāmī dvaye buddhiṃ janayan saṃśayae hetur iti. asādhāraṇas tu na kiñcid jñāpayatīti nāsāv ekāṅgavikalatāmātreṇa saṃśayahetur iti yuktam ata āha -- sādhāraṇa iti dvayena. ayam abhiprāyaḥ -- sādhāraṇo 'pi nobhayatra buddhijananāt saṃśayahetuḥ, kin tu viruddhobhayapratipādanamukhena, viruddhe hy ubhayasmin pratipādite tayor ekatra samavāyāsambhavād vyāghātād eva saṃśayo bhavati. tac cāsādhāraṇe 'py aviśiṣṭam, asādhāraṇo 'pi hy ubhayasmād vyāvṛttes tadabhāvaṃ gamayan dvayābhāvāsambhavād eva saṃśayaṃ janayati. na hi sambhavati nityam anityaṃ ca vastu na bhavatīti, dharmadvandvair eva hi nityānityatvādibhis sarvaṃ jagadavasthitam. ata ubhayābhāvo virudhyate. na cobhayabhāvaḥ, virodhād eva. nacānyataraparigraho 'viśeṣāt. tam imaṃ saṅkaṭam āsādya prāmāṇikas saṃśete. ayaṃ cātrāvayavārthaḥ -- yathā prameyatvādis sādhāraṇo dṛṣṭas san buddhidvayanimittakaḥ. buddhidvayaṃ saṃśaye nimittam asthāstīti bahuvrīhiḥ, nimittaśabdena ca buddhidvayasya nimittamātratāṃ kathayati. sādhyatadabhāvaviṣayaṃ hi buddhidvayaṃ nimittīkṛtya viruddhaikānavāpter eva sādhāraṇena saṃśayo janyate. na hi parasparaviruddhābhyāṃ nityānityatvābhyām ekaś śabdo vyādhyate, dharmibhedanibandhanau{3,61}hi viruddhadharmādhyāso dṛṣṭaḥ. yathā nityaṃ vyoma anityaṃ kāryadravyam iti. ato 'smāt pratīti???ātād eva sādhāraṇena saṃśayo janyate. sa cāyam asādhāraṇasyāpi samānaḥ. so 'pi hi yatra nitye 'nitye vā nāsti tadabhāvaṃ pratipādya tanmukhena dvayasattvavirodham āpādayan saṃśayakāraṇaṃ bhavatīti. idaṃ cāsādhāraṇasya saṃśayahetutvaṃ nānumanyante. avyavasthayā hy ubhayasmin manasi viparivartamāne saṃśayo bhavati. na cāsādhāraṇena kiñcid buddhāvādhīyate, tasya kenacid anvayābhāvāt. api ca parimiteṣv eva bhāveṣu saṃśayo dṛṣṭaḥ. nivṛttimukhena tu saṃśayajanane sarvato nivṛttenāsādhāraṇena sarvatomukhas saṃśayo janyeta. na ca sarvaviṣayaḥ saṃśayo dṛṣṭacaraḥ. tasya buddhāv anārohāt. na ca kvacin nivṛttimātreṇa sarvatrābhāvaś śakyate 'vagantum, yanmukhena saṃśayo bhavet. na hy anuvṛttāv adṛṣṭāyāṃ vyāvṛttis sidhyati. agnāv anuvartamāno
hi dhūmo dṛṣṭavyatireko 'gniniyatasvabhāvatvenāvagato 'rthād adṛśyamānebhyo 'nagnibhyo vyatiricyata ity avagamyate. yas tu na kenacid anvitas tasya katham anupalabdhiyogyāt sarvato vyatirekaḥ pratīyeta. tato nānena prakāreṇāsādhāraṇasya saṃśayahetutvam. yadi tv asādhāraṇadharmāṇo bhāvā nityānityabhāvabhājo dṛṣṭā iti kṣitim api taddharmikām upalabhya nityā vā syād anityā veti saṃśayo bhavatīty ucyate. evaṃ tarhy asādhāraṇadharmatvād eva bahusādhāraṇāt saṃśayo nāsādhāraṇāt, anyo hy asādharaṇadharmaḥ anyathā ca bahusādhāraṇī tadvattā. tad yady asau saṃśayakāraṇaṃ jātā kiṃ jātam asādhāraṇasya. hantaivaṃ sādhāraṇa eva saṃśayahetur abhyupagato bhavatīti siddham. nāsādhāraṇasya saṃśayahetutvam. anyan matam -- anadhyavasāyahetur evāyam iti. asti kilānadhyavasāyo nāma jñānasya prakāraḥ. so 'nena janyate. bhavati hi tādṛgdharmadṛśaḥ kimbhūtasyāsya dharmo 'yam ity anadhyavasitāv abhāsapratyayaḥ. na caiva pramāṇam, aniścayātmakatvāt. na ca saṃśayaḥ pakṣadvayāsaṃsparśāt. so 'yam evaṃvidhān adhyavasāyo 'sādhāraṇena janyata iti. na tv etad ghaṭate. na hy anadhyavasāyo nāma kaścid jñānasya prakāraḥ, yam ayaṃ janayet. adhyavasāyābhāvo 'nadhyavasāyaḥ. sa ca prāgabhāvarūpatvān na janyaḥ. athānyamātravacano nañ agrāhyaṇādivad iṣyate tato 'dhyavasāyād anyas saṃśaya{3,62}eva tacchabdavācyo bhavet. na ca taddhetur asādhāraṇa iti phaṇitam eva. athādharmādivad viparītavacano nañ, evaṃ sati viparyayavācyo 'nadhyavasāyaśabdo bhavet, na ca viparītāvagraho 'sādhāraṇena janyata iti. yadi tu na me 'smin vastuny adhyavasāyo 'stīty adhyavasāyābhāvāvadhāraṇam evānadhyavasāyaḥ, sa tarhi pramāṇābhāvenaivādhyavasāyābhāvo 'vagamyate. tatra hetor na vyāpāraḥ. ato jijñāsāmātrahetur asādhāraṇa iti samarthanīyam. bhavati hi taddarśinaḥ kīdṛgdharmo 'yam ito dharmād bhāvo bhaved iti jijñāsā. yady api cāsauśuddhadharmidarśanād api kadācid bhavaty eva tathāpi dharmadvāreṇāpi tāvad bhavaty eveti na taddhetutvam anupapannam. āha ca --
tenājñānam asiddhebhyo jijñāsānanyagāminaḥ |
sāmānyāt saṃśayo yuktas tathā sa pratisādhanāt || iti.
yat tv ihāsādhāraṇasya saṃśayahetutvam uktaṃ tatparamatam. jñātasambandhapadasya hi vyāvartanīyam atra darśayitum abhipretam, tat saṃśayahetutve 'py asādhāraṇasya ghaṭata eva. bhavatu tāvad ayaṃ yasya kasyacid dhetuḥ. sarvathā jñātasambandhapadena vyudasyata iti tātparyam. śākyās tu saṃśayahetum asādhāraṇaṃ manyante, udāharanti ca śabdānityatve sādhye śrāvaṇatvam. yathoktam --
anaikāntikam evainaṃ śākyāḥ prāyeṇa manvate |
ubhayasmān nivṛttatvād ubhayatrānuvṛttivat ||
iti. idaṃ ca vārttikakṛtaiva pradeśāntare svayam upanyasya yathoktadūṣaṇair dūṣitam eveti

kiṃ punarudāhṛtānāṃ svābhāvikam eva saṃśayahetutvaṃ nety āha -- sandigdhe ti

kāraṇam āha -- nirṇayasye ti labdhvā ntena. kva drṣṭam ata āha -- niṣkriye ti. amūrtatā hi nityatve sādhye nityānityavyomakarmasādhāraṇī saṃśayahetur āsīt, saiva tu niṣkriyatve sādhye labdhvānvayavyatirekau hetutāṃ{3,63}pratipadyate. vyāptaṃ hy amūrtatvaṃ niṣkriyatvena. na hy amūrtaṃ gaganam ātmā vā parispandate. na caivaṃ tadvatāṃ rathādīnām amūrtatvaṃ dṛṣṭam iti

asādhāraṇasya nirṇaye hetutvaṃ darśayati -- kṣityekadeśe ti. gandhaviśeṣadarśino hi viditavyāpteḥ kṣityekadeśasiddhatve bhavatyānumāniko nirṇaya iti

dvau viruddhārthasambandhāv ekatraikadeśini saṃśaye hetur ity uktam. tatrodāharaṇam āha -- yatre ti. yatra hi na sākṣātkārijñānaviṣayo vāyuḥ arūpatvād ity ekas sādhayati. aparo 'pi sparśāt tadviparyayam. tatrāsau viruddhāvyabhicāritā bhavatīti śākyair abhihitam. tatra tulyabalobhayahetusannipātāt saṃśayaḥ. dvayor api sādhanayoḥ prasiddhāvayavatvāviśeṣāt. arūpaṃ hy arūpisamavetam apratyakṣam iti kāṇādā manyante. tathā ca vāyuḥ. ato na pratyakṣaḥ. karmasvarūpam api rūpaikārthasamavāyāc cākṣuṣam ācakṣate. evaṃ sparśo 'pi vāyoḥ prasiddha eva. prasiddhavyāptikaś cāparokṣatvena. atas tulyabalatvam. tataś ca saṃśayaḥ, viruddhayor ekatropānapātāsambhavāt, samuccayānupapatteḥ, siddhe ca vastuni vikalpāsambhavāt bādhyabādhakam āvasyāpi tulyakakṣyatvāt. ato 'navasthayobhayasmin pariplavamāne bhavati saṃśayaḥ. tādātmyāt. tasya balābalaviśeṣe tv anumānavirodho varṇita eva. yathā sarvajño 'stīti buddhavacanaṃ samyak taduktatvād kṣaṇabhaṅgādivākyavad ity ekenokte 'paraḥ prabravīti buddho 'sarvajña iti madvacanaṃ samyak maduktatvāt yathā jyotir uṣṇa?āpo dravā iti. atra maduktatvam ubhayor api siddham. buddhoktatā tu na naḥ prasiddhā, ato 'prasiddhāṅgakatvāt pūrvaṃ sādhanaṃ balavatā prasiddhāṅgakena bādhyate. yat tu viruddhāvyabhicārīti dvayor ekavacanāntam abhidhānaṃ ta???????nyāmahe. viruddhāvyabhicārī saṃśaye hetur iti śākyā vadanti. na??kasya saṃśayahetutvam anyataraparicchedāt. na ca samudāyābhiprāyam ekavacanam. tasya viruddhatvāvyabhicāripadānās padatvāt. sa hy aṃśābhyāṃ vyabhicāry eva. dvau tu viruddhāvyabhicāriṇāv iti vaktavyam. na tv ekavacanena. yadi pratihetu{3,64}viruddham artham ekaiko na vyabhicaratīti viruddhāvyabhicārīty ucyate. tad astu. na tv ekaḥ saṃśaye hetur ity uktam. ata eva vārtikakāreṇa dvau viruddhārthasambandhau saṃśayahetū iti dvivacanāntenaiva nāmnāṃ saṃśayahetubhāvo darśitaḥ. ihāpi viruddhāvyabhicāritety etāvad evoktam. na tu viruddhāvyabhicārī saṃśayahetur iti. tad atra yogyatayānayor viruddhāvyabhicāriteti vyākhyeyam. dvau viruddhāvyabhicāriṇāv iti yāvad iti

imāṃ ca viruddhāvyabhicāritāṃ saṃśayahetuṃ sādhāraṇāsādhāraṇābhyāṃ jātyantaram eke varṇayanti. apare punas samudāyasyāṃśābhyāṃ sādhāraṇapakṣanikṣepam. anye tu samastam idaṃ militam ubhayaṃ naikatrāpy anugatam ity ananvayam asādhāraṇam evāsthiṣata ity āha -- kecid iti. atra ca pradeśāntare vārtikakṛtā sādhāraṇya evāsthā darśitā. yadāha --
sādhāraṇyān na naitasya bhedaḥ kaścana vidyate |
aṃśābhyāṃ samudāyo hi sādhāraṇapade sthitaḥ ||
iti. na ca vācyaṃ dvayasyānanvayād asādhāraṇa evāyam iti. yadi hy ekena dvayaṃ prayujyeta tato bhaved apy evaṃ, pratyekam anvitau dṛṣṭau dvābhyāṃ prayuktau nānanvitāv iti śakyate vaktum. api cāsādhāraṇatve saṃśayahetubhāvo nopapadyetaṃ. tasya nirākṛtapūrvatvāt. atas sādhāraṇa evāyam iti. vayaṃ tu jātyantaram eva sādhīyo manyāmahe. yathā hi na dvayam ekena prayuktam iti nāsādhāraṇatvam. evaṃ sādhāraṇatvam api na syād eva. kiṃ khalv atra sādhāraṇam. ekaikasyaikaikena vyāptasyaikaikena prayogāt, aṃśatas sādhāraṇasya ca samudāyasyāprayogāt. ata eva cātra sādhāraṇād bhedena pratihetu viruddhayos saṃśayahetutvam uktam. itarathā tenaiva gatatvān na pṛthagupādīyeta. saṃśayajananaprakāro 'pi cātra bhidyata eva. sādhāraṇo hy ubhayadṛṣṭas tu pratītimādadhānas saṃśayahetur imau tv ekaikaśyenobhayam upasthāpayantau saṃśayahetū iti vārtikakāreṇāpi sādhāraṇapade sthita ity uktam, na sādhāraṇa eveti

{3,65} kathaṃ punar evaṃjātīyake viṣaye nirṇayaḥ, ata āha -- pratijñe ti nirṇayā ntena. pakṣabādhoktaiḥ pratyakṣādibhiḥ pramāṇair yasya sādhanavākyāvayavapratijñā bādhyate tatparājayenetarasya nirṇayaḥ kāryaḥ. yathehaiva tāvat udāharaṇe tvagindriyavyāpāreṇa vāyāvaparokṣam anubhūyamāne tenaivānubhavena parokṣatāpakṣo bādhyate. na hi nas tvagindriyabhuvastoyapratyakṣād vāyupratyakṣaṃ viśiṣyate. na hīhānadhiṣṭhānaṃ sparśamātram anubhūyate. api tu tadadhikaraṇaṃ dravyam api. na hi prabalena marutābhihanyamānasya jalaṃ vā śliṣyatas saṃvid viśiṣyate. ato 'kṣasambandhaphalānusārāt pratyakṣo vāyur iti niścīyate. kvacic cāgamena viṣayāpahāro bhavati. yathā śuci naraśiraḥkapālaṃ, prāṇyaṅgatvāt, śaṅkhaśuktiśakalavad iti pāśupatenokte 'nyo 'śucīti sādhayati, prāṇyudbhūtatvād uccārādivad iti. tatra pūrvapratijñāyā āgamena viṣayāpahārād uttareṇārthanirṇayo bhavati. śucītaraviveke hy āgama eva śaraṇam. tasmin paripanthini na śucitvānumānam ātmānaṃ labhate. smaranti hi --
nāraṃ spṛṣṭvāsthi sasnehaṃ savāsā jalam āviśet |
iti. rudro hi mahāvrataṃ cacāra sa etacchavaśīrṣam upadadhāreti tv arthavādamātraṃ na śavaśirodhāraṇavidhiḥ. atra ca pratyakṣādīny eva yathāsvam arthaṃ sādhayantīti sādhanapadenocyanta iti. kathaṃ punaḥ pratyakṣādīny eva pratijñābādhanāyotsahante. teṣv api sāmānyato darśanena bādhasya śaṅkyamānatvād ata āha -- bādhavarjanād iti. na tāvat teṣu bādho dṛśyate, kadācid bādhasambhāvanā tu na teṣāṃ prāmāṇyam utsārayatīti

atra bhikṣuṇā pakṣadharmas tadaṃśena vyāpto hetur ity ekavacanena vivakṣitaikasaṅkhya eka eva hetur iti darśitam. ata eva viruddhāvyabhicāriṇor na hetutvam anekatvāt tayor iti. na caitat ghaṭate. na hi pratihetu{3,66}viruddhayor anekatvaṃ saṃśayahetutve hetuḥ, api tarhi parasparaviruddhārthopaplāvakatvam eva. viruddhau hi dvābhyāṃ dvāv arthāv ekatropaplāvitāv iti tatra saṃśerate, na tu hetvanekatvāt. saṃśayahetvor api pratyekam avagatayor ubhayasamāveśād eva kvacin nirṇayo dṛṣṭaḥ. yathā ūrdhvatākākavattvayoḥ. kevalā hy ūrdhvatā sthāṇupuruṣasādhāraṇī nānyataranirṇayāya prabhavati. kākanilayanasahakṛtā tu saiva sthāṇur ayam iti niścāyayati. tad atraikasyaiva saṃśayahetutvaṃ dvābhyām eva tu nirṇaya ity aprayojakaṃ saṃśayahetutve dvitvaṃ, viruddhānekasādhyatvam eva saṃśayahetuḥ. yathā khalv eka eva sādhāraṇas sapakṣavipakṣayor vartamānas saṃśayahetur bhavati. evaṃ viruddhārthasyāpi hetudvayasyāṃśābhyām ubhayavṛttir eva saṃśaye kāraṇam iti na taddvitvena hetutvanirākaraṇaṃ yuktam ity āha -- kvacid iti. nanu yuktaṃ tāvadūrdhvatayā sthāṇupuruṣasandeho bhavatīti, kākavattāmātreṇa na saṃśayo dṛṣṭapūrvaḥ. satyam. yas tu kākavattāmātreṇa sthāṇuṃ siṣādhayiṣati tasyāsau kevalā saṃśayahetuḥ, ūrdhvatāsanāthā tu nirṇāyikety etāvad eva vivakṣitam ity adoṣa iti. api ca avirodhinoḥ pratyekaṃ saṃhatayor api kvacid arthe sādhye hetubhāvo dṛśyate. yathaikasminn eva śābdasya jñānasyānumānatve nvayavyatirekajatvapratyakṣānyapramāṇatvayoḥ, śakyate hi tābhyām aikaikaśyena samastābhyāṃ cānumānatvaṃ sādhayitum. dvitve ca hetvābhāsatvakāraṇe naikasmin sādhye 'nekahetavaḥ prayujyeran. prayoktāras tv ekam eva sādhyaṃ kiñcānyad itaś ceti nānāsādhanais sādhayanto dṛśyante. tasmād virodhanibandhana eva saṃśayaḥ, na tu nānātvanibandhana ity abhiprāyeṇāha -- pratyekam iti. pūrvaṃ tu pratyekaṃ saṃśayahetvor eva militayor nirṇayahetutvam uktam. atra tu pratyekaṃ gamakāv api saṃhatau ca gamakāv iti pratipāditam iti

tasmād viruddhārthāv eva bhinnau saṃśayahetutvena darśanīyau. yathāsmābhir uktaṃ na tu bhinnatāmātreṇety āha -- tasmād iti. vyākhyātastriprakāro{3,67}pi saṃśayahetuḥ viparītaprakārān pratijānāti - ṣaḍhā viruddhatām āhur iti. dharmadharmisvarūpasvaviśeṣobhayasvarūpasvaviśeṣaiḥ ṣaṭprakārāṃ viruddhatām eke bruvata ity arthaḥ. anye tūbhayavirodhayoḥ pratyekapakṣānatirekāt cāturvidhyaṃ pratipannā ity āha -- caturdhā ve ti. vayaṃ tu iṣṭavighātamātreṇaikam eva prakāraṃ saṅgirāmaha ity āha -- ekadhāpi veti. pūrvoktapakṣadvayanivṛttāv api vāśabdaḥ. api vā śeṣabhājāṃ syād iti pakṣabādha eva viruddhatve kāraṇaṃ kim avāntarabhedopanyāseneti. triṣv api ca prakāreṣu śrutyarthopāttasya pratijñātārthasya bādhāyāṃ viruddhatām āhur ity āha -- śrutyarthoktasye ti. dharmadharmyubhayasvarūpaṃ śrutyuktaṃ, tadviśeṣās tu prāyeṇārthoktāḥ. te ca svarūpasvaviśeṣāḥ pratijñārthaśabdenopādīyante. sarve hi te vaktur abhipretāḥ. na tu dharmādiviśeṣās sākṣāt pratijñāyām antargatāḥ. tad asmin pratijñārthe hetunā bādhyamāne hetor viruddhatā bhavatīti. tatpunar idaṃ vipratiṣiddham iva manyāmahe. kathaṃ hi pratijñārthe hetunā bādhyamāne hetur viruddho bhavati. sa hi pratijñārthaṃ viruṇaddhīti viroddheti vaktum ucitaḥ, bādhaka iti vā. na cāyam eva pratijñārthena bādhyate yadviruddho bhavet prasiddhatvādasya. prasiddhaṃ hi ghaṭasya kṛtakatvaṃ, na tadaprasiddhayā nityatayā bādhituṃ śakyam. ato bādhaka ity evāyaṃ vaktavyaḥ. vārtikakṛtā tu paraprasiddhimātreṇa viruddha ity uktam iti veditavyam iti. tatra dharmasvarūpabādhena tāvad viruddhatām udāharati -- nityatve iti

dharmaviśeṣabādhas tv evaṃ prayukte bhavatīty āha -- bādha iti. tam eva prayogaṃ darśayati -- arthavad iti pādatrayeṇa. svarūpābhidhānavādino hy āhuḥ -- gaur ayam iti śabdākāraviśiṣṭo 'rtho 'vagamyate. na ca viśeṣaṇam anabhidhāya viśiṣṭo 'bhidhātuṃ śakyata iti svarūpam eva tāvad ādau śabdo{3,68}bhidhatte tato viśiṣṭam. api cārthaśabdo vyabhicarati, ajñātasambandhasya tadanavagateḥ. svarūpaṃ tu na kadācid vyabhicarati sambandhāvadhāraṇāt prāg api tadavagamāt, avyabhicārī ca śabdārtha iti yuktam. ataḥ svarūpaṃ tāvadavaśyābhidheyaṃ śabdānāṃ, tadabhidhānottarakālaṃ tu viśiṣṭābhidhānam api bhavatu nāmeti. evaṃ prasādhyānte prayogam āhuḥ -- śabdasvarūpaṃ sambandhāvadhāraṇāt prāgarthavad vibhaktisambandhāt, agṛhītasambandho 'pi hi svādivibhaktiyuktān śabdānavagacchati. yadā ca vibhaktiyogaḥ tadārthavattvaṃ dṛṣṭaṃ yathā sambandhagrahaṇāt paścād iti. kathaṃ punar evaṃ prayujyamāne dharmaviśeṣabādho bhavaty ata āha -- svarūpeṇeti cāśrita iti. yadā hi svarūpeṇārthenārthavattvaṃ prathamam āśrityārthavattāmātraviśiṣṭaṃ sādhyate, tadārthād idam avagamyate -- svarūpārthavattvam asya siṣādhayiṣitam iti. evaṃ ca bhavaty arthākṣiptasya dharmaviśeṣasya bādha iti. kathaṃ punas svarūpeṇeti cāśrite dharmaviśeṣo bādhyate. ata āha -- asvarūpe ti. vibhaktimattvaṃ hi svarūpātirekeṇārthāntareṇārthavattvam avinābhāvabalena śabdasyāvagamayati, sambandhagrahaṇāt paścād arthāntarasya darśanāt. ato vyāptibalena tad eva vibhaktimattayā sādhyate. ato 'rthavattāyā viśeṣaṃ svasvarūpārthavattvaṃ hetur ayaṃ viruṇaddhīti bhavati dharmaviśeṣabādha iti

dharmisvarūpabādhodāharaṇam āha -- ihapratyaye ti. yadā hi samavāyaṃ dharmiṇaṃ kṛtvā tasya dravyādivyatirekas sādhyate, ihapratyayahetutvaṃ ca hetur ucyate ihāyaṃ ghaṭa iti saṃyogo dṛṣṭāntaḥ, tadā dharmisvarūpabādha ity abhiprāyaḥ

{3,69} kathaṃ punar atrodāharaṇe dharmisvarūpabādhaḥ, ata āha -- atrāpī ti. atrāpy udāharaṇe dharmisvarūpasya samavāyātmano vaiparītyāpādanād dhetor viruddhatā bhāvati. ihapratyayahetutvaṃ hy asamavāyātmana eva dṛṣṭam iti tādrūpyaṃ virundhyād iti dharmisvarūpabādha iti

asminn eva ca dharmiviśeṣabādho 'pi darśayitavya ity āha -- yac ce ti. samavāyo hi sattāsāmānyavadekarūpa iti kāṇādā manyante. so 'py asya viśeṣaḥ saṃyogavadbhedāpatter bādhyata iti bhavati dharmiviśeṣaviruddho hetur iti

ubhayasvarūpabādhāyām udāharaṇam āha -- nityam ātmāstite ti. yadā kaścit sautrāntikaṃ pratyevaṃ sādhayati -- ātmā nityaḥ niravayatvāt vyomavad iti, tadā dharmadharmidvayasya bādhanaṃ bhavati. sautrāntikasya hy avayavābhāvo vyomnyabhāvenaiva sambaddho 'bhimata ityātmano 'pi tadvadabhāvaṃ gamayet, āvaraṇābhāvamātraṃ hi nabhaḥ, na punas tattvāntaram iti bauddhā manyante. ato 'navayavatvād ātmanaḥ svarūpasya taddharmasya ca nityatvasya bādhād ubhayabādha iti

ubhayaviśeṣabādhas tv evaṃ sādhyamāne bhavatīty āha -- tade ti. yadā hi parārthāś cakṣurādayas saṅghātatvāt śayanādivad iti sādhyate, tadobhayaviśeṣabādha ity arthaḥ. kathaṃ punar atrobhayaviśeṣabādhaḥ, ata āha -- śayana iti. śayanīye{3,70}hi khaṭvādau mahābhūtasaṃhataśarīrapārārthyena saṅghātatvād iti hetur vyāpto dṛṣṭa iti saṃhatapārārthyam eva sādhayet. ātmānaṃ ca prati pārārthyaṃ sādhayitum abhimatam, tan na sidhyet. so 'yaṃ tāvat pārārthyasya dharmasya yo viśeṣo 'bhimata ātmapārārthyaṃ sa tāvad bādhyate. cakṣurāder api dharmiṇo yo viśeṣa āhaṅkārikatvaṃ nāma so 'py anenaiva hetunā bādhyate. saṃhatātmakatvaṃ hi śayanādāvanāhaṅkārikatvena vyāptaṃ dṛṣṭam, bhautikā hi te, atas tannidarśanena cakṣurādayo 'pi bhautikā bhaveyuḥ. āhaṅkārikāṇīndriyāṇīti kāpilās saṅgirante, teṣāṃ cāyaṃ prayogaḥ. tad ayam arthaḥ -- saṃhatapārārthyabhautikatvābhyāṃ vyāpto hetur yasmin śayane tatrātmapārārthyam asiddham iti dharmaviśeṣabādhanaṃ tāvad bhavati. dharmiviśeṣabādho 'pi bhautikavyāptyā sūtrito 'nantaram eva vivariṣyata iti na kevalam ātmapārārthyaṃ na sidhyati, asaṃhatarūpātmapārārthye ceṣṭe vyāptibalenātmano 'pi saṃhatatā prāpnotīty āha -- asaṃhate ti. anena cāniṣṭāntarāpattir āpāditeti veditavyam. etad uktaṃ bhavati. nānena hetunāsaṃhatarūpātmārthatā sidhyati. pratyuta saṃhatataivātmano bhaved iti

dharmiviśeṣabādhaṃ vivṛṇoti -- anāhaṅkārikatvam iti. vyākhyātacaraṃ cedam

evaṃ tāvad jñātasambandhapadavyāvartanīyo viruddhaḥ prapañcitaḥ. idānīṃ tadvyāvartyā eva dṛṣṭāntābhāsā darśayitavyāḥ. tair hi nānumānāṅgasambandho jñāpayituṃ śakyate. atas te 'pi jñātasambandhapadenaiva vyāvartyante. idaṃ cāsmābhiḥ prāg evoktam. anyatrāpy āha --
jñātasambandhavācā ca trayo 'trāniyatādayaḥ |
hetudṛṣṭāntayor doṣā bhāṣyakāreṇa vāritāḥ ||
{3,71}iti. atas tannirākaraṇārthaṃ dṛṣṭāntavacanam eva tāvad avatārayati -- gamakasye ti. vyāptipradarśanāya dvividho dṛṣṭāntas tāvad sādhanavākye darśayitavyaḥ. sādhyaḥ pakṣaḥ tatsādharmyavaidharmyābhyāṃ yo dṛṣṭāntaḥ sa pratipādyata ity arthaḥ

tatra sādharyyadṛṣṭāntaprakāram āha -- tatre ti. asyārthaḥ -- udāharaṇasādharmyāl liṅgasya prasādhakatvavacanaṃ hetuḥ. yadāhuḥ --
udāharaṇasādharmyāt sādhyasādhanaṃ hetuḥ |
iti. sādhyasya prajñāpanavacanam iti yāvat. tasya cārtho liṅgam eva. tac coddiśya sādhyopādānaṃ sādharmyadṛṣṭānta iṣyate. yo yo dhūmavān sa so 'gnimān iti yāvad iti. kim evam upādīyamāne sidhyaty ata āha -- uddeśya iti. uktaṃ vyāptipradarśanāya dṛṣṭāntavacanam iti. evaṃ copādīyamāna uddeśyo dhūmādir vyāpyatayā kathito bhavati. itaraś copādeyo 'gnyādir vyāpakatayeti vyāptyānuguṇyāt saphalam evam upādānam ity uddeśyopādeyayor vyāpyavyāpakatvaṃ bhavatīty uktam

kīdṛśaṃ tu tayos svarūpam ata āha -- yadvṛtte ti. yadvṛttatadvṛttābhyāṃ yattatpariniṣpannānāṃ yo ya ityādiśabdānām upādānam, tad ayam artho bhavati. yadyad yadvṛttena saṃyuktaṃ prathamaṃ prayujyate pradhānaṃ ca taduddeśyaṃ, tattadvṛttayuktaṃ ca paścāt prayujyamānaṃ sa so 'gnimāneveti caivakāreṇa yuktaṃ tadupādeyam. sarveṣv eva ca grahavrīhyādisammārgāvaghātādiṣūddeśyopādeyeṣv ayam eva viveka iti veditavyam iti

{3,72} kiṃ punar evaṃ prayoganiyame prayojanam, vivakṣāparatantrā hi śabdāḥ, te yathā tathā vā prayuktā yathābhiprāyaṃ vartiṣyanta eva. ata āha -- vadatī ti. na vaktrabhiprāyaparatantrāḥ śabdāḥ, svābhāvikyaiva tu śaktyā kecid eva kvacid evārthe vartante, ato na vivakṣānusāreṇeṣṭasiddhir bhavatīti vācya eva dṛṣṭāntavacanavinyāsaprakāra iti

yadi tarhi svatantrāś śabdāḥ atathāsthite 'py arthe śabdānusāriṇīṣṭasiddhir bhaved ata āha -- sādhyahetutvam iti. ayam abhiprāyaḥ -- nārthaśaktiś śabdaśaktim anurudhya pravartate, na ca śabdaśaktir arthaśaktim, ato na yathā vaktrabhipretārthānusāriṇī śabdaśaktiḥ, evaṃ na śabdānusāriṇyarthavyavastheti, arthādīnāṃ kṛtakatvānityatvādīnāṃ vyāptiśaktyanurodhād eva sādhyahetubhāvo bhavati na śabdānurodhād iti

vaktranapekṣayā svaśaktyaiva śabde 'rtham ācakṣāṇe yattāvad āpadyate tad darśayati -- tatrājñānād iti sārdhadvayena. yadā hi dṛṣṭāntaṃ vaktum anabhijño vaktā sādhyahetvos sahabhāvamātraṃ vivakṣati. yathā -- śabdo 'nityaḥ kṛtakatvād iti prayoge, yathā ghaṭe kṛtakatvanāśitves ta iti. viparītāvagraheṇa vā na hetor vyāpyatāṃ vivakṣati. satyām api vivakṣāyāṃ kutaścid bhramanimittāt na vyāptiyogyaṃ śabdaṃ vadati. sahabhāvamātram eva tu pūrvavad vadet, viparītaṃ vā bhrāntaḥ yathā nāśitā kṛtakatvena vyāpteti, tadā tāvan na kevalam iṣṭaṃ na sidhyati aniṣṭam eva tu vyāptiviparyayād āpadyate. iṣṭasya{3,73}kṛtakatvasya hetutvaṃ na syāt. aniṣṭasyaiva tu nāśitvasya bhaved ity evaṃjātīyakāniṣṭaprayoganivāraṇāya yukto dṛṣṭāntaprayoganiyama iti. etad evopasaṃharati -- tasmād iti. hetutvasammataḥ kṛtakatvādivyāpyatvarūpeṇa vācya ity arthaḥ

arthānāṃ śabdatantratve yad bhavati tad darśayati -- yadetipādarahitadvayena. asyārthaḥ -- yadā hi vyāptiśaktyanusāreṇaivārthānāṃ sādhyahetutvaṃ tadā yady api vaktrā na sahabhāvamātraṃ darśitaṃ, kin tu samyag eva dṛṣṭāntavacanam, arthās tu na tadanurūpavyāpyavyāpakabhāvenāvasthitā iti dṛṣṭāntābhāsatā bhaved iti vakṣyamāṇena sambandha iti. yathā -- nityo dhvanir amūrtatvād iti prayoge karmavat paramāṇuvad ghaṭavad vyomavad iti dṛṣṭānteṣu yathāsaṅkhyaṃ paramārthatas sādhyahetūbhayavyāptiśūnyatayā. karma khalv anityam iti tat sādhyabhūtayā nityatayā śūnyaṃ, hetus tv amūrtatvād iti tatra vidyata eva. paramāṇavas tu mūrtā iti teṣu hetuśūnyatā, sādhyaṃ tu nityatvaṃ teṣu vidyata eva. ghaṭe tu na sādhyaṃ nityatvaṃ nāpy amūrtatvaṃ hetur ity ubhayaśūnyatā. vyomni tu dṛṣṭānte vyāptiśūnyatām uttaratra svayam eva vivariṣyati. atraiva ca vyomavad iti dṛṣṭānte tadasadvādinaṃ sautrāntikaṃ prati prayujyamāne dharmyasiddhyā dṛṣṭāntābhāsatā bhavatīty āha -- tadasadvādinam iti

vyāptiśūnyatāṃ vivṛṇoti -- tatsadbhāve 'pī ti. yady api ca{3,74}vyomnaḥ sadbhāvo bhavet, tac ca hetusādhyadvayayuktaṃ nityatvād amūrtatvāc ca. tathāpi karmādiṣv amūrteṣu anityeṣv ālocyamāneṣu hetor vyāptir nāstīti īdṛśasyāpi dṛṣṭāntasya varjanam eva. ayam api na sādhyasiddhaye samartho yata iti

vyākhyātaḥ sābhāsas sādharmyadṛṣṭāntaḥ. vaidharmyadṛṣṭāntamataḥ paraṃ vyākhyāsyati. tatraitad eva tāvat prathamaṃ vaktavyam. kiṃ sarvadaiva sādharmyavad vaidharmyavacanaṃ kāryaṃ na veti. tatra tāvad vyatirekapradhānavādinas sarvadā vācyam iti ye vadanti. tān pratyāha -- vyāptyā sādharmya ukta iti. evaṃ hi manyate -- vyāptiprajñāpanāya hi dṛṣṭāntavacanam, sā cet sādharmyavacanena jñāpitā kiṃ vaidharmyavacanena. sādharmyaṃ cāvaśyam eva vacanīyam anvayaprajñāpanāya, tatpradhānatvād anumānasya. vyatirekasyāpi tanmukhenaiva siddheḥ. itarathā duradhigamatvāt. ato yadi vyāptyā sahitaṃ sādharmyam uktaṃ, alaṃ vaidharmyavacaneneti. kadā tarhi vaidharmyaṃ vācyam ata āha -- sahabhāvitvadṛṣṭye ti pādatrayeṇa. yadā hi vaktrā samyag eva dṛṣṭānta ukte paraḥ śrotā jānāti -- yathā hetusādhyayos sāhityamātram anenoktaṃ na vyāptir iti, tadā sādhyābhāve hetvabhāvaṃ jñāpayituṃ vaidharmyeṇeṣṭasādhanam iti vakṣyamāṇena sambandha iti. yadā khalv abhyastavaidharmyas tam evāpekṣate na sādharmyadṛṣṭāntaṃ tadā ca vaidharmyeṇeṣṭasādhanam ity āha -- taṃ vā nāpekṣate yade ti. yadā vā vaktā suśikṣitavaidharmyas sādharmyaṃ vaktum ajānānas tena sādharmyadṛṣṭāntena sahabhāvamātram eva śuddhaṃ vyāptihīnaṃ kathayati, tadāpi paryanuyuktena tenaiva vaidharmyeṇeṣṭasādhanaṃ kāryam ity āha -- vaktā ve ti

yadā vā bhrānto viparītam anvayaṃ darśayati, tadāpi tatsamādhānecchayā pūrvaviparītajñānopamardanena vaidharmyeṇeṣṭasādhanam ity āha --{3,75} viparītānvayam iti. nanv anvayavaiparītye sa eva yathāvat pratipādyatāṃ kiṃ vaidharmyavacanena. satyam evam apīṣṭaṃ sidhyaty eva, kin tu bhrāntair idam asmābhir uktaṃ sādhyābhāve hetvabhāvo vivakṣita iti vaidharmyeṇāpi tāvad iṣṭasādhanaṃ bhavaty eveti. yat tu tatpūrvaṃ sāhityamātram uktaṃ tadvaidharmya evopayujyate tasyaiveṣṭaṃ sādhayato 'nugrahe vartate ity āha -- sāhityamātram iti

evaṃ tāvad vaidharmyavacanasyāvasaro darśitaḥ, tadvacanaprakāram idānīṃ darśayati -- vyāpyavyāpakabhāvo hī ti

vaiparītye kāraṇam āha -- dhūmabhāva iti. yadā hi dhūmabhāvo 'gnibhāvena vyāpto bhavati tadānagnir agnyabhāvas tato dhūmāt pracyutas sannadhūme dhūmābhāva eva bhavatīty evaṃ tāvad vyāpto bhavati. yo hi yasmin sati bhavati asati ca na bhavati sa tanniyatas tadvyāpta ity ucyate. yathā dhūmo 'gnāv eva bhavannagninā vyāpta iti siddho 'bhāvayor vyāptiviparyaya iti

yata eva cābhāvayor īdṛśo vyāpyavyāpakabhāvaḥ ata eva bhāvayor abhimatavyāptisiddhir ity āha -- tathānagnāv iti. anagnāv agnyabhāve dhūmābhāvena vyāpte dhūmas tatra virodhivyāpter alabdhāvakāśo 'gnāv eva bhavatīty evaṃ tadvyāpyatā tasya sidhyati. tatheti. yathā bhāvavyāptyapekṣayābhāvavyāptiḥ evam abhāvavyāptyapekṣayā bhāvavyāptir ity arthaḥ. na caivam itaretarāśrayatā, bījāṅkuravadanāditayopapatter iti

{3,76} kiṃ punarabhāvayor vyāptiviparyayāśrayaṇe prayojanam ata āha -- vyāpakau tv iti. yadā hi ya eva bhāvo vyāpakas tadabhāva eva vyāpakatayā vaidharmyadṛṣṭānta ucyate tadā tato vyāpyād dhūmāder naiva vipakṣasyānagnyādeḥ pracyutiḥ kathitā bhavet. tatkathanārthaṃ ca vaidharmyavacanaṃ (sa) prayojanaṃ bhavet. na hi yatra dhūmas tatrāgnir itivat yatra dhūmābhāvas tatrāgnyabhāva iti kathyamāne vyāpyād dhūmād anagner vipakṣasya nivṛttir darśitā bhavatīti. ato dhūmenāgniṃ siṣādhayiṣatā vaidharmyadṛṣṭāntenāgnidhūmābhāvayor vyāptiviparyayo vācya ity āha -- tasmād iti vācyo 'ntena. yatrāgnir nāsti tatra dhūmo nāstīty evaṃ yadvṛttatadvṛttābhyām uddeśyopādeyabhāvo darśayitavya ity arthaḥ. sa cānagnir adhūmena vyāpta ucyamāno nānyathā vācyaḥ, kin tu sādharmyoktenaivoddeśyopādeyaprakāreṇety āha -- na cānyathe ti. prakāraś cānantaram evokta iti || 124 -- 125 ||
anyathāvacane doṣam āha -- anagnyadhūmasāhitya iti. yathaiva sādharmyadṛṣṭānte svaśaktyā śabdo 'rthaṃ vadati nārthaśaktim anurudhyata iti sāhityamātravacane vyāptiviparyaye vā neṣṭaṃ sidhyatīty uktam, evam ihāpi bhavatīti bhāvaḥ

evaṃ (?tadva/tāva)d ihāpy artho na śabdavaśavartīti yatrārtho dṛṣṭāntarūpo dvābhyāṃ hetusādhyābhāvābhyām ekena vā tayoś śūnyo bhavati tatrāpi na prastutopakāro bhavati anyadvāniṣṭaṃ prasajyata ity āha yatrāpī ti. samyak prayukte 'pi vākye 'rthasyātadāyattatvānneṣṭasiddhir iti bhāvaḥ. atrodāharaṇam āha -{3,77} yad iti. nityo dhvanir amūrtatvād ity atraiva prayoge yadaivaṃ vaidharmyam ucyate yannityaṃ na bhavati tadamūrtam api na bhavati yathā paramāṇur iti tadā sādhyābhāvaśūnyo dṛṣṭāntaḥ. paramāṇor nityatayā tadabhāvasya tatra darśayitum aśakyatvāt. buddhivad iti tu dṛṣṭānte hetvabhāvaśūnyatā. buddher amūrtatayā tadabhāvasya vaktum aśakyatvāt. khavad iti tūbhayābhāvaśūnyatā, nityāmūrte tasminn ubhayābhāvo duradhigamo yata iti

evaṃ sādharmyadṛṣṭāntavadvyāptivaikalye 'py ābhāsatā darśayitavyā. tatsiddhyarthaṃ hi vipakṣād dhetor vyatirekaḥ kathyate. yasya tu vipakṣaikadeśād api vyatireko nāsti, nāsau sādhyena vyāpto bhavatīty asatyāṃ vyāptāv anarthakaṃ tādṛśasya vaidharmyasya vacanam ity abhiprāyeṇāha -- sādhyene ti

yataś caivañjātīyako na sādhyena vyāpyate tena kvacid abhāvayos sāhitye dṛṣṭe 'pi na sarvatra gamyagamakabhāvo bhavatīty āha -- tene ti. yady api yannityaṃ na bhavati tadamūrtam api na bhavati, yathā ghaṭaḥ kuḍyaṃ veti, kvacid abhāvayos sāhityaṃ śakyate darśayitum. tathāpi na sarva(ḥ) śabdādi(ḥ) nityatayā viśiṣṭo 'nena hetunā gamya iṣyate. kiñcid dhy amūrtaṃ nityam ākāśādi, kiñcid anityaṃ karmādīti bhāvaḥ

kim iti neṣyate ata āha -- sahadṛṣṭir iti. vipakṣaikadeśanivṛttyā hi sahabhāvamātraṃ hetos sidhyati. na ca tanmātrasambandho 'numānāṅgam. kiṃ tarhi, vyāptiḥ. na cāsāv etāvatā sāhityamātreṇa sidhyatīti. etad evodāharaṇena darśayati -- mūrtānityatvayukte 'pī ti. idaṃ ca prāg eva vyākhyātam iti

atra bauddhā vadanti -- kim idaṃ -
{3,78} vyāptyā sādharmya ukte ca na vaidharmyam apekṣyate |
ity ucyate, na hi śatāṃśenāpi hetor vipakṣād vyatireke śaṅkyamāne gamakatvam astīty aśeṣavipakṣo 'numātur vyatirekaṃ grahītum apekṣitaḥ. na cāsau duradhigamaḥ, ekadeśasthasyāpi sarvādarśanasaukaryāt. darśanaṃ hi sarvavipakṣāṇāṃ duṣkaram, tadabhāvas tu saukaryaprāpta eva. na cāyogyānupalambhān nedam adarśanaṃ hetor vyatirekāya prabhavatīti vācyam. na hi no vipakṣādarśanād avinābhāvaniyamaḥ. kin tu tādātmyatadutpattinibandhanaḥ. vipakṣadarśane tu hetoḥ paripanthinyavinābhāvo grahītum aśakyo bhavati. tac caikadeśasthasyāpi tāvannāsty eveti paripanthini vṛttimātre darśanaṃ vyāpriyate. ato yadaivāgnikāryo dhūma ity avagataṃ tadaiva tadāyattātmalābho nāsati tasmin bhavatīti jñāyate. na cānvayajñānam eva vyatirekabuddhau nibandhanam, asādhāraṇeṣu tadasambhavāt. na hi mahānasaparidṛṣṭayor agnidhūmasvalakṣaṇayos tatraiva niruddhayor anyatra darśanam asti, yenānvayo 'nubhūyeta. tat kuto 'nvayaḥ kutastarāṃ ca tannibandhano vyatirekaḥ. na ca viśeṣeṣu sāmānyaṃ nāma kiñcid anugataṃ svarūpam asti, yanniyamyaniyāmakatayāvasīyeta, vikalpākāratvāt tasya. ato viśeṣā eva kecit kayācid vyāvṛttyopalakṣitāḥ kañcid viśeṣaṃ vipakṣavyāvṛttimukhena gamayantīti tatpradarśanārthaṃ vaidharmyavacanam eva nyāyyam iti. tān pratyāha -- aśeṣe ti yuktir antena. ayam abhiprāyaḥ -- yady api vyatireko 'numānāṅgam. sa tu nādarśanamātrāt sidhyati. taddeśāgamanād api ca tasyopapatteḥ. na ca kāryatvāvadhāraṇād asati kāraṇe 'bhāvaḥ, tasyaivāsati vyatireke duradhigamatvāt. yad dhi yasmin sati bhavati asati ca na bhavati tattatkāryam. ato 'satyabhāvo{3,79}vagantavyaḥ. tataḥ kāryatā tadadhīne(ti) tu tasminn itaretarāśrayatā. astu vādarśanamātrād vyatirekaḥ, tasya ca saukaryaṃ, naitāvatānumāṃ prati yuktir anaṅgam. yuktir yogas sambandho 'nvaya ity anarthāntaram. nānvayo 'naṅgam iti yāvat. tanmukhenaiva sarvapramātṝṇām anumānotpatteḥ. atas tatkathanārthaṃ sādharmyadṛṣṭānto 'pi vācya eva. nāsāv ekāntena pratyākhyātuṃ śakyate. idaṃ cānvāruhya vacanam. yathokta eva siddhāntaḥ samyak sādharmyaprayoge na vaidharmyam apekṣaṇīyam iti. anvayasyaiva prādhānyāt tam antareṇa vyatirekāsiddheḥ. avagate hi dhūmasyāgninā sambandhe 'rthād anagninivṛttis sidhyati. atas sa tāvad vidhimukhena
prathamaṃ darśayitavyaḥ, avasare tu vaidharmyam api kadācid ucyate. anaṅgatvam iti tu paṭhatām iyaṃ vyākhyā -- idaṃ hi liṅgasyānumāyām aṅgatvam yadanvayavyatirekau, tābhyāṃ hi tadaṅgaṃ bhavati. ato yathā vyatireko 'ṅgatvam, evam anvayāparanāmā yuktir apīti. nanu liṅge 'pi śabdātmake pratīty uttarakālabhāvyanvayo 'naṅgam evāta āha -- śābde 'bhidhāsyata iti. śābde hy anumānād bhinne pratīty uttarakālabhāvinī yuktir anaṅgam iti vakṣyate. yathā vakṣyati --
nāṅgam arthadhiyām eṣā bhaved anvayakalpanā |
iti. anumāne tu sarvatraivānvayaḥ pratīty aṅgam iti. ye tu tāvatā nānaṅgatvam anvayasyety adhyāhṛtyātraivārthe śabde yuktir vakṣyate iti vyācakṣate, teṣām aśrutānvayādhyāhāra eva tāvadupālambhaḥ. na cānvayasyānumānāṅgatve śābde yuktir vakṣyate. atraiva jñātasambandhapadena tasyoktatvāt. ata evānvayādhīnatvam anumānasya ca sthitam iti vakṣyati. tasmād yathoktaiva vyākhyeti

yat tu bhedānām evānumāne gamyagamakatvaṃ teṣāṃ cānvayo na sambhavatīty uktam, tatrāha -- bodhaprasaṅga iti. na bhedānām anumānabodhe gamyagamakatāyāḥ prasaṅgaḥ. teṣāṃ sarvadeśakālāvyāpter ekaikatra niruddhatvāt. na cāpy{3,80}avinābhāvenāparasya tathāvidhasyaiva niyamaś śakyate 'nubhavitum. na cāsati tasminnānumānāṅgaṃ sambhavatīti teṣām anvayābhāvo na doṣāyeti. yadi na bhedānāṃ bodhaprasaṅgaḥ. kasya tarhi darśitam idaṃ, na bhedānugatam ekaṃ kim api pāramārthikaṃ rūpam asti. tasya vikalpākāratvāt. yady api ca vyāptisamayasaṃviditarūpāropeṇaivādhunānumānam upajāyate. tathā hi tasya nipuṇato nirūpyamāṇasyāsambhavād vibhrama evāyam. yady evam asadrūpāropapravṛttam anumānam apramāṇam eva. satyam. pratibandhabalena tu kiñcid eva svalakṣaṇaṃ kenāpi vikalpākāreṇa sāmānyātmanā samadhigataṃ yad aparaṃ vikalpākārollikhitam eva svalakṣaṇaṃ pratilambhayati tatpramāṇam ity ākhyāyate. avisaṃvādo hi naḥ prāmāṇye kāraṇam arthakriyāsthitiś cāvisaṃvādaḥ. yadāhuḥ -- pramāṇam avisaṃvādi jñānam arthakriyāsthitiḥ. avisaṃvāda iti. bhavati cānumāne 'rthakriyāsamarthavastulābho vastunirbhāsapurassaro 'pīti pramāṇam anumānam. yathoktam --
atasmiṃs tadgrahād bhrāntir avisaṃvādataḥ pramā iti |
ato bhedānām eva gamyagamakatvam. te ca na bhājanam anvayasyeti yuktam evoktam ata āha -- astī ti. asyārthaḥ. bhaved evaṃ yadi na bhedātiriktaṃ kiñcit sāmānyaṃ vastu bhavet. asti tu tad ity ākṛtigranthe sakalaparoktadoṣaparihāreṇopapādayiṣyate. tasya cānekadeśakālavyāpitā gamyata iti nābhājanam anvayasya. na cātasmiṃs tadgrahaḥ, pāramārthikatvāt tasya. evaṃ ca yadanumānaprāmāṇyasiddhyarthaṃ paraiḥ kim api kāśaṃ kuśam avalambyate, tad api mandaprayojanam eveti

anyan matam vyāptyāpi sādharmyadṛṣṭānta ukte vaidharmyam api vācyam iti, tattāvad upanyasyati -- kecid iti pādatrayeṇa. kiṃ punas tadicchāyāṃ kāraṇam ata āha -- vyāvṛttiniyamecchaye ti

etad eva vivṛṇoti -- hetāv iti. evaṃ hi manyante. yadā hi{3,81}sādharmyadṛṣṭānte yatra dhūma ity uddiśya tatrāgnir eveti saivakāram upādīyate, tadā hetau sādhyenaivāgnināvadhārite sarvato 'gner anyamātrād vyāvṛttiḥ prāpnoti, na caitat sambhavati. sādhyadharmādhikaraṇāder apy abhāvaprasaṅgād apakṣadharmatvāpatteḥ. pakṣābhāvaprasaṅgāc ca. atas sādhyābhāva eva vyāvṛttiṃ niyantuṃ sarvadaiva vaidharmyavacanam arthavat. sati hi tasminn agnyabhāve dhūmo na bhavatītyāveditaṃ, bhavatīti

etad api dūṣayati -- tat tu mandaphalam iti. tad idaṃ vaidharmyavacanam evaṃ kriyamāṇaṃ mandaphalam ity arthaḥ. kathaṃ mandaphalam ata āha -- yasmād iti. kiṃ nirūpitam ata āha -- vyāpakābhāvamātraṃ hī ti. agnimān parvata iti pakṣavacane nirūpitam idam, yathā niyamas tadvipakṣāc ca kalpyate nāvirodhina iti. atas sādharmyadṛṣṭānte 'pi vyāpyād dhūmāder vyāpakābhāvanivṛtti mātram eva darśayitavyam, nānyamātranivṛttir iti

etad eva dṛṣṭāntavacanenopapādayann upasaṃharati -- tasmād iti. tad iha --
pratijñāhetusādharmyadṛṣṭāntākhyās trayo matāḥ |
vākyasyāvayavāḥ prāyo mīmāṃsakamate satām ||
etac ca bhāṣyakāreṇa svayam evopadarśitam |
dṛṣṭāntahetusādhyārthapadatrayanibandhanāt ||
iti

atra bhāṣyam -- tat tu dvividhaṃ pratyakṣato dṛṣṭasambandhaṃ sāmānyato dṛṣṭasambandhaṃ ca. tatra pratyakṣato dṛṣṭasambandhaṃ yathā -- dhūmākṛtidarśanād{3,82}agnyākṛtivijñānaṃ, sāmānyato dṛṣṭasambandhaṃ ca yathā -- devadattasya gatipūrvikāṃ deśāntaraprāptim upalabhyāditye 'pi gatismaraṇam iti. anena prameyadvaividhyād anumānadvaividhyam uktam iti. atra kecin nītijñammanyā avadhṛtasvalakṣaṇam eva kvacid anumānena sāmānyato gṛhyata iti manyante. tadbhramāpanayāya bhāṣyakāreṇedam uktam -- tat tu dvividham, adṛṣṭasvalakṣaṇaviṣayam apy anumānam asti kriyādiṣv iti. kathaṃ punar adṛṣṭasvalakṣaṇena sambandhadarśanam, utpattimataḥ phalasya darśanāt. yady apy anavadhṛtasvalakṣaṇena vastunā viśeṣatas sambandho 'navagataḥ, sāmānyatas tu dṛśyate. sarvaṃ hi kādācitkaṃ phalaṃ kutaścid āgantukād utpattimato jāyamānaṃ dṛṣṭam, tantusaṃyogebhya iva paṭaḥ. ato devadattasya bhūtapūrvapūrvottaradeśavibhāgasaṃyogau kadācid upalabhyāgantukaḥ ko 'pi hetur anumīyate. tad idaṃ sāmānyato dṛṣṭasambandham anumānam ācakṣate pratyakṣānupalakṣitapūrvasvalakṣaṇaviṣayatvāt. agnyādiṣu tu pratyakṣataḥ svalakṣaṇāvadhāraṇāt prāk pratyakṣato dṛṣṭasambandham anumānam āhuḥ. na ca dravyam eva saṃyogavibhāgayoḥ kāraṇam iti vaktavyam. saty api tasminn abhāvāt. na ca dravyāntarāgama eva śakyate kalpayituṃ, tasya pūrvadravyapratyabhijñayā bādhitatvāt. na ca sadṛśāparāparotpattivipralabdhā bhedaṃ na budhyanta iti sāmpratam, deśādibhede 'pi tadbuddher aviparyayāt. uktaṃ ca vivaraṇakāreṇa -- kṣaṇabhaṅgas tu pratyabhijñānān nirākriyata eva. ato dṛṣṭakāraṇāsambhavād adṛṣṭaṃ kim api saṃyogavibhāgayoḥ kāraṇam anumīyate. tac ca karmety ākhyāyate. ata eva pradeśāntareṣv api karmāpratyakṣam eveti. bhāṣyakāro darśayati -- yathā vakṣyati na hi te pratyakṣe iti. apūrvasadbhāvapratipādanāvasare ca na karmaṇo rūpam upalabhāmaha iti. yadāśrayaṃ deśāntaraṃ prāpayati tatkarmety ucyata iti ca. vyaktam eva deśāntaraprāptiphalonnīyamānatvam eva karmaṇo darśayatīti siddhaṃ kriyādīnāṃ sāmānyato dṛṣṭānumānaikaviṣayatvam. evaṃ ca prameyadvaividhyād
anumānadvaividhyopapattir iti ye vadanti tān pratyāha -- dvaividhyaṃ nopapannam iti. idam uktaprakāraṃ dvaividhyam anupapannam iti bhāvaḥ. katham anupapannam ata āha -- yathaive ti pādatrayeṇa. yathā khalv agnidhūmākṛtyoḥ pratyakṣayoḥ pratyakṣadṛṣṭas sambandho, bhavati evaṃ gatiprāptyākṛtyoḥ, tayor api pratyakṣatvāt.{3,83}pratyakṣam eva hi vayaṃ deśāntaraṃ prāpnuvantaṃ devadattvaṃ gacchatīti manyāmahe. neyaṃ jātyādivikalpanābhyaḥ karmakalpanā viśiṣyate. tadvad evendriyānvayavyatirekānuvidhāyitvād aparokṣanirbhāsāc ca. nanu devadatte deśasaṃyogavibhāgātiriktam aparaṃ karmaṇaḥ kim api rūpam aparokṣam īkṣāmahe. phaladarśanenaiva tadanumīyate. jāter vā vyaktito vya(tiriktā)yāḥ kiṃ rūpam anubhūyate, yad asau pratyakṣaviṣayatayāvasīyate. rūpam eva sā vyakteḥ, kim asyā rūpāntareṇeti cet, karma vā kim arūpam. idam api hi tato na bhidyata eva. āgantukaṃ tu kevalam. ato jātikalpanāvat karmakalpanām api pratyakṣapakṣa eva nikṣipantaḥ pañcadhā savikalpakaṃ pratyakṣaṃ vibhajāmahe. āha ca --
na hi dṛṣṭipathaṃ prāptaṃ devadattaṃ nirūpayan |
paṭhan kāvyaṃ svasaṃjñoktaṃ parokṣam iva budhyate ||
iti. phalānumeye tu karmaṇyādityavad devadattavat pratītiprasaṅgaḥ. na caiṣa devadattam iva calantaṃ spandamānam ādityam api paśyatīti dṛśyate. sthiraṃ hi sarvadā tanmaṇḍalam avalokyate. saṃyogavibhāgau tu tasyāpi pratīyete eveti tulya(?va/tvā)t tābhyām ubhayatrāpy ānumānikaḥ pratyayo bhavet. api ca vibhāgopakrame saṃyogāvasāne ca karmaṇi tata unnīyamāne gacchatīti vartamānanirbhāsaḥ pratyayo na bhavet, atītaṃ hi tat, tadā kathaṃ vartamānākārabuddhigocaro bhavati. jalapravāhaniścaleṣu matsyeṣu nirantarotpadyamānajalāvayavasaṃyogavibhāgāvagamād ānumānikī gatisaṃvid upajāyeta. sthāṇau ca śyenaviyukte śyena iva karmānumīyeta. tataś ca so 'pi gacchatīti buddhiviṣayatām āpadyeta. yadi mataṃ na vibhāgamātrāt karmānumānam, api tarhi vibhāgapūrvakāt saṃyogād iti. evaṃ tarhi yadaikaḥ śyenaviyuktaḥ sthāṇur anyena saṃyujyate tatra prasaṅgaḥ. calitvāvasthite ca devadatte. yadi tūcyate yo 'yam utpatataḥ śyenasya deśāntarasaṃyogaḥ tasya sthāṇusamavetena karmaṇā niṣpattyasambhavān na tatra karmānumānam iti. kalpyatāṃ tarhi śyene 'pi karma, sthāṇau tu prasaṅgān ativṛttir eva. niyataṃ hi pratibaddhadṛśaḥ smṛtapratibandhasya pratibandhakavijñānam. asti ca sthāṇau kāraṇapratibaddhaphaladarśanam iti nānumānodayaś śakyate{3,84}niroddhum. śyenasamavāyinaiva karmaṇā sthāṇāv api saṃyogavibhāgopapattau na tadgatakarmānumānam iti cet tan na. na hi prayojanānusāriṇy anumānavyavasthā. vyāptaṃ hi liṅgaṃ yatra yatra dṛśyate tatra tatra vyāpakam upasthāpayati. arthāpattir hy anyathopapattyā parihriyate nānumānam. yadi tv avicchinnotpattayas saṃyogavibhāgāḥ kriyānumāne kāraṇam, evaṃ tarhi na kācid gatir anumīyeta, bhaviṣyatsaṃyogavibhāgānāṃ pramāṇāgocaratvāt. prathamaṃ ca katipayānām evāvagateḥ. atha svadeśasaṃyogavibhāgahetukaṃ kriyānumānam. na ca sthāṇoḥ śyeno deśa ity ucyate. evam api matsyeṣu prasaṅgānativṛttir eva, teṣāṃ hi jalaṃ svadeśa eva. parokṣavyomavādināṃ ca vihaṅgame gacchatīti kriyāpratyayānupapattiḥ, vyomasaṃyogavibhāgayor apratyakṣatvāt tābhyāṃ tadanumānānupapatteḥ. na ca viyadvitatālokāvayavasaṃyogavibhāgāvagamanibandhano vihaṅgame calatīti pratyayaḥ, santamase 'pi bhāvāt. na ca tamo nāma kiñcid vastv asti bhavatsiddhānte,

bhāso 'bhāvamātratvāt tasya. atas tatsaṃyogavibhāgahetuko 'pi na kriyāvasāyaś śakyate samādhātum iti na pratyakṣe karmaṇi dvaividhyopapattiḥ. yā tu na hi te pratyakṣe ity apratyakṣatoktā, tāṃ tatraivānyathā vyākhyāsyāmaḥ. rūpaśabdāvibhāgam iti ca vadatā sūtrakāreṇa pratyakṣam eva karmety āsthitam. apūrvādhikaraṇe ca na karmaṇo rūpam upalabhāmaha iti vacanaṃ yathācoditavitatapūrvāparībhūtābhivyaktāvasthitakarmarūpānupalabdhyabhiprāyam eva. itarathā hy upalabdhimātrapratiṣedhe śaśaśṛṅgādivannityābhāva eva karmaṇo bhavet. na hi tatra pratyakṣopalabdhimātram eva pratiṣiddham. yadāśrayaṃ deśāntaraṃ prāpayatīti ca na phalānumeyatvābhiprāyam. kiṃ tarhi. āśrayasya deśāntaraprāpakatvarūpeṇa na svarūpataḥ karmāstīty apūrvātmanā karmaṇo 'vasthānaṃ darśayati. ihāpi devadattasya gatipūrvikāṃ deśāntaraprāptim upalabhyeti vadan devadatte pratyakṣatām eva gater darśayati. anyathā tu devadattādityayor ubhayor api karmaṇo 'numeyatvāt kena viśeṣeṇāditye gatyanumānaṃ sāmānyato dṛṣṭatayodāhriyate. devadatte 'pi hi sāmānyato dṛṣṭād eva gatisiddhiḥ. ato naivaṃvidhaṃ granthato yuktito vā ghaṭata iti sūktam anupapannam iti. pratiyoginor hi parasparam asaṅkare dvaividhyaṃ bhavati. iha tu yat{3,85}pratyakṣadṛṣṭasambandhasya pratiyogitayopāttaṃ sāmānyato dṛṣṭasambandhaṃ tatrāpi gatiprāptyākṛtyoḥ pratyakṣadṛṣṭa eva sambandha iti na pratiyoginor asaṅkara iti

yadi tu dṛṣṭānte pratyakṣatāyām api pakṣīkṛtād ity agater apratyakṣatvāt na pratyakṣadṛṣṭas sambandha ity ucyate. tad etad āśaṅkate tāvat -- āditye 'nupalabdhiś ced iti. idānīṃ dūṣayati -- ne ti. kāraṇam āha -- deśe 'py adhunātana iti. deśe 'py adhunātane -- samprati pramīyamāṇe, apratyakṣatopalabdhir evety arthaḥ. yadi tv agnidhūmākṛtyoḥ kvacin mahānasādau apratyakṣopalabdhir iṣyate sā tarhi devadatte 'pi gateḥ pratyakṣatvād astīty āha -- kvacid iti

evaṃ tāvat pratyakṣato dṛṣṭatā sāmānyato dṛṣṭatayā saṅkīryate ity uktam. idānīṃ sāmānyato dṛṣṭatāpi pratyakṣato dṛṣṭābhimatāgnyākṛtyanumāne saṅkīryata ity āha -- yadī ti pādatrayeṇa. yadi hi devadattādidharmyantarāpekṣaivāditye gatyanumānasya sāmānyato dṛṣṭateṣyate, sā tarhi mahānasādidharmyantarāpekṣayāgnidhūmayor api gamyagamakatvenāvasthitayoḥ prāpnoty eva. sāmānyato hy avivakṣitadeśādibhedam idam avagataṃ dhūmavān agnimān iti, yathā deśāntaraprāptyadhikaraṇaṃ gatyadhikaraṇam iti. ataḥ pratiyogitvarahitam evedam ubhayam iti dvaividhyānupapattir ity ākṣepaḥ. evam ākṣioya samādadhāti -- tasmād evaṃ pracakṣata iti. yathoktadvaividhyāsambhavād evaṃ vakṣyamāṇaprakāreṇa dvaividhyaṃ varṇanīyam iti bhāvaḥ

tatra pratyakṣasambandhaṃ tāvad udāharati -- pratyakṣe ti yudhyate 'ntena. yadā hi yayor evāgnidhūmaviśeṣayoḥ, gomayendhano yam agniḥ -- gomayam indhanam asyeti{3,86}bahuvrīhiḥ, tajjanyo 'yaṃ dhūmaviśeṣa iti ca prāk pratyakṣeṇa matiṃ kṛtvā punaś ca kiyatā vilambanenānyatra kvacid gatvā gatas san taddeśasthena tenaiva dhūmaviśeṣeṇa tam evāgniviśeṣaṃ budhyate, tadā tatpratyakṣadṛṣṭasambandham anumānaṃ bhavatīty arthaḥ. anena ca viśeṣadṛṣṭam eva pratyakṣadṛṣṭaśabdenocyata iti vyākhyātam. pratyakṣaśabdena hi viśeṣo lakṣyate. pratyakṣeṇa hy ayam evaṃvidho 'vāntaraviśeṣo gomayendhanatajjanyatvādirūpaś śakyate 'vagantum. na pramāṇāntareṇa. taddvāreṇa tv anumānasyāpi tādṛśo viśeṣo viṣayo bhavatīti yuktaiva pratyakṣaśabdena viśeṣalakṣaṇā. viśeṣadṛṣṭaṃ ca sāmānyato dṛṣṭasya bhavati pratiyogīti dvaividhyopapattir iti bhāvaḥ. nanu viśeṣadṛṣṭaṃ nāma (na) pramāṇabhedaḥ. na cedaṃ pramāṇam, gṛhītaviṣayatvāt. taddeśasthitenaiva hi dhūmena tasminn eva deśe sa eva gomayendhanajanyāgnir anumīyate. ato deśabhedābhāvād aprāmāṇyam eva, ata āha -- tasye ti pādatrayeṇa. tasyaivaṃvidhasya pratyakṣadṛṣṭasya sandihyamānasadbhāvavastubodhāt pramāṇatā bhavati. yady api deśabhedo nāsti. kālabhedāt tu saṃśayānasya saṃśayocchedadvāreṇa prāmāṇyam avihatam iti. etac ca vindhyavāsināpi viśeṣadṛṣṭatvenodāhṛtam ity āha -- viśeṣadṛṣṭam iti

yadi viśeṣadṛṣṭodāharaṇam idaṃ kathaṃ tarhi bhāṣye ākṛtigrahaṇam. evaṃ hi viśeṣa eva darśayitavyo bhavet. ata āha -- ākṛtyor eve ti. ayam arthaḥ -- kenacid gomayendhanatvādināyāntaraviśeṣeṇopadarśitayor{3,87}ākṛtyor evātra hetusādhyatvam. evaṃ hy atra pratyayaḥ. sa evāyam adya yāvadanuvartamāno gomayendhanavikārasya dhūmasyākāro dṛśyate. ata eva tadindhanayonir agnir anuvartata ity ato nānupapannam ākṛtigrahaṇam iti

yady evam avivakṣitāvāntaraviśeṣam agnidhūmāntaram eva sāmānyato dṛṣṭodāharaṇatayā vācyam. kim ādityodāharaṇena. ata āha -- agnidhūmāntaratve ce ti. yathā hy agnidhūmākṛtyos tṛṇadārugomayenthanādijanmā suvyakto viśeṣaḥ sarvapramātṛsvasaṃvedyo bhavati, naivaṃ gatiprāptyākṛtyoḥ. ataḥ prāptyākṛtimātrād gatyākṛtimātrānumānam āditya ekāntatas sāmānyato dṛṣṭasambandham iti yuktam evādityodāharaṇam iti

kiṃ punas sāmānyatas sambandhagrahaṇe pramāṇam. na hy agṛhītayos sambandhinos sambandhagrahaṇam asti. na ca sāmānyayoḥ pratyakṣagrahaṇaṃ sambhavati. tasya svalakṣaṇaikaviṣayatvāt. nānumānam anavasthāpātāt. ata āha -- pratyakṣaviṣayatvam iti. bhaved anavasthā, yady anumānena sāmānyagrahaṇam iṣyate. tasya tu savikalpakasiddhau pratyakṣaviṣayatvam upapādyānta upasaṃhṛtaṃ pratyakṣatvam atas siddhaṃ sāmānyasyeti. nanu vastv eva na sāmānyaṃ kiñcid asti nāma. tasya bhinnābhinnasyānirūpaṇād ata āha -- vastutvaṃ ce ti. vastutvam apy ākṛtigranthe vistareṇa pratipādayiṣyate. pratyakṣaviṣayatāpratipādanena ca pratyakṣe 'pi prasādhitaprāyam eva. atra ca asti sāmānyavastuṣv ity anvayopapādanāya sāmānyasya vastutvam upanyastam eva. ayaṃ tu hetukathanārthaḥ punarupanyāsa iti. yas tu haituko na hetum antareṇa pramāṇāntarasiddhāv ādriyate. taṃ prati hetunaivobhayam upapādayiṣyāma ity āha -- atre ti

{3,88} tatra vastutvaprasādhanārthaṃ tāvad hetum āha -- dhūmād agnyanumānasye ti. bauddhā hy avastusāmānyālambanam anumānam ācakṣate. sāmānyasya vikalpākāramātrābhyupagamāt. ata eva bhrāntir evānumānaṃ, sambandhabalena svalakṣaṇarūpam upasthāpayatīti pramāṇam ity āhuḥ. tān eva pratīdam ucyate -- vastv ālambanam anumānam abhāvānyapramāṇatvāt yathā svārthe śrotrādibuddhiḥ. yā hi svaviṣaye śrotrādibhir indriyair buddhir janyate, sā vastv ālambanaiva. yena ca yadindriyaṃ sannikṛṣyate sa tasya svārthaḥ prāpyakāritvād indriyāṇām. tad iha mṛgatṛṣṇādijñānanirākaraṇārthaṃ svārthaviśeṣaṇam. aviśeṣeṇopādāne tu nābhāvānyapramāṇatvasya vastvālambanatayā vyāptiḥ kathitā bhavet. bhrāntīnām ubhayavikalatvāt. na hi tāḥ pramāṇam. na ca vastv ālambanāḥ. anyasamprayuktendriyasya hi tā anyaviṣayā jāyante. īdṛśam eva jñānam avastvālambanaṃ, na punaratyantāsadartham. evaṃ vastvālambanatve 'numānasya sādhite arthāt sāmānyaṃ vastv ity uktaṃ bhavati. idaṃ cāvastvālambanatvam anumānasyārthapadaṃ prayuñjānena bhāṣyakāreṇa nirākṛtam. anarthaviṣayam anumānam iti bauddhā manyante. yadvad iti(?) svapratibhāse 'narthe 'rthādhyavasāyena pravartamānā bhrāntir apy arthasambandhena pravṛttes tadavyabhicārāt pramāṇam anumānam iti, teṣām idam uttaram arthas sāmānyam anumānasya viṣayo bāhya eva. na vikalpākāramātram ity ākṛtigranthe vistareṇa pratipādayiṣyata iti

evamarthād vastutvaṃ prasādhyāhratya prasādhayati -- sāmānyasya ca vastutvam iti. sāmānyaṃ vastu abhāvānyaprameyatvād asādhāraṇavastuvad iti vakṣyamāṇena sambandha iti. pratyakṣaviṣayatām idānīṃ prayogeṇa darśayati -- pratyakṣe ti pādatrayeṇa. yadabhāvānyaprameyaṃ tat pratyakṣeṇa gṛhyata eva. yathā saugatānām evāsādhāraṇaṃ vastv iti

{3,89} bauddhānām eva tu sāmānyam anumānaikaviṣayaṃ manvānānām anavasthā prasajyata ity āha -- sāmānyam iti pañcabhiḥ. nigadavyākhyāto granthaḥ || 149 -- 153 ||
yadi tūcyate liṅgabhūtasāmānyagrahaṇārtham anumānāpekṣāyām anavasthā bhavati, na tadgrahaṇārtham anumānam apekṣyate, dhūmādisvalakṣaṇadarśanaprabhavavikalpavedyatvāt tasya. na cāsāv apramāṇam, arthakriyāsamarthavastupratilambhāt. na ca pramāṇam anarthaviṣayatvāt. ato 'nirvacanīyavikalpasiddhatvāt liṅgasya nānavasthā bhavatīty āśaṅkyāha -- athe ti. ayam abhiprāyaḥ -- na tāvat pramāṇam apramāṇaṃ ca jñānaṃ sambhavati. viruddhasvabhāvayor ekatra pratiṣedhe 'nyatarāpatter aparihāryatvāt. apramāṇasya ca prameyavyavasthāpanāśakter avaśyaṃ pramāṇam eva tajjñānam abhyupagantavyam. pratyakṣānumānānabhyupagamāc ca pramāṇāntaram evāpadyeta.{3,90}pramāṇāntaraṃ ca sad yathā talliṅgasaṃvedane pramāṇam iṣyate, evaṃ liṅginy api prāpnoti. evaṃ ca vakṣyamāṇaprasaṅgo bhavet. pramāṇād apramāṇād veti vadannanirdhāritobhayarūpatāṃ vikalpasya darśayatīti

astu tarhi liṅgino 'pi tathaivāvagamaḥ, ko doṣaḥ, ata āha -- evam apī ti. ayam abhiprāyaḥ -- anavasthām api prasañjayatām asmākam anumānocchedāpādanam abhimatam. pramāṇāntarābhyupagame 'pi cānumānocchedo bhavaty eva. tad eva hi pramāṇaṃ tadā sarvasya liṅgaliṅgisāmānyasyāvabodhakaṃ bhaved iti

yadi tv ekarūpābhyupagame 'pramāṇatvam eva liṅgajñānasyeṣyate, tato 'pramāṇāvagatāl liṅgāl liṅgijñānam api mithyā bhavet. bāṣpād iva dhūmasaṃviditād agnijñānam. evaṃ ca nānumānam iti. sa evānumānasya nityocchedaṃ ity abhiprāyeṇāha -- apramāṇāvabuddhād iti

atra codayati -- nanv iti. yathā hy apramāṇam eva sambandhasmaraṇaṃ pramāṇakāraṇam iṣyate tathā liṅgajñānam api bhaviṣyatīty arthaḥ

pariharati -- tatre ti. smṛtir hi pūrvajñānād bhavantī tadupasthāpanadvāreṇānumāyām upayujyate. tac ca pramāṇam eveti tadanusārī nirṇayo yukta iti

{3,91} na caiṣa prakāro liṅgagatau sambhavatīty āha -- na tv iti. na hy atra prāg api liṅgāvagame pramāṇaṃ kiñcid upapadyate, yat pramāṇajñānenopasthāpyata iti. na ca liṅgajñānam api smṛtir eveti vācyam. pūrvapramāṇābhāvād evety āha -- tadabhāvād iti

nanu nirvikalpakagṛhītadhūmādisvalakṣaṇapariprāpakatayā liṅgajñānam api smṛtir eva. ato 'trāpi nirvikalpakapramāṇāntarato nirṇayo yukta eva. ata āha -- smārtam iti. yathā samprati sambandhajñānaṃ gṛhītaprāpakatayā smaraṇam, evam etad api liṅgajñānaṃ nirvikalpakagṛhītaprāpakatayā tadabhedena smārtam iti yo vadati tasya vandhyāsute 'pi smaraṇaśaktir anivāritā. gṛhītaviṣayā hi smṛtir iti sthitiḥ. na ca liṅgasāmānyajñānaṃ nirvikalpakagṛhītasvalakṣaṇālambanam iti kathaṃ smṛtiḥ. yad atra prakāśate tan na gṛhītaṃ, yac ca gṛhītaṃ tan na prakāśata iti na smṛtitvam. agṛhītagocarāyāṃ tu smṛtau vandhyāsute 'pi smaraṇaprasaṅga iti

nanv anumānena liṅgasāmānyajñāne 'navasthā bhavati, yadi sāmānyātmakam eva liṅgaṃ tadgrahaṇārtham iṣyate, tasyānumānavedyatvāt. asādhāraṇa evārthātmā sāmānyajñāne liṅgaṃ bhaviṣyati, sa ca pratyakṣa eveti nānavasthā. ata āha -- na ce ti. kiṃ na kāraṇam ata āha -- yasmād iti. dṛṣṭāvinābhāvaṃ liṅgaṃ bhavati. na cāsya tena sāmānyenāvinābhāvaḥ kathañcid deśataḥ kālato vā dṛṣṭaḥ. asādhāraṇasya bhāvāntareṣv anusyūtyasambhavād ekatra dṛṣṭasya ca tatraiva niruddhatvād iti

{3,92} sambandhadarśanābhyupagame vā kṛtakatvādivat sāmānyarūpatāpattir ity āha -- syād ve ti. atra kāraṇam āha -- na hī ti

itaś cāsādhāraṇo 'rthātmā na liṅgam ity āha -- na ce ti. dhūmādir hi dhūmo 'yam ityādivikalpāspadīkṛto 'gnyāder liṅgam iti dṛṣṭam. asādhāraṇas tu kenacid rūpeṇāpy avyapadeśyaḥ kathaṃ liṅga bhaved iti. liṅgatvaṃ nopapadyata iti vakṣyamāṇena sambandha iti. nanu tiraścām asaty eva śabdollekhe 'sādhāraṇarūpadarśinām evānumānaṃ dṛṣṭamato nāvyapadeśyatvād aliṅgatvam ata āha -- vikalpe ti pādatrayeṇa. ayam abhiprāyaḥ -- mā nāma tiraścāṃ śabdollekho bhavet, arthavikalpas tu teṣām api pūrvāparānusandhānātmako 'sty eva. ato yuktam eva teṣām anumāne 'vyapadeśyasyāpi liṅgatvam. asādhāraṇas tu pūrvāparānusandhānād vinārthavikalparahito 'pīti kathaṃ liṅgam. na hi so 'yam ity anārūḍho buddhau dhūmo 'gner liṅgaṃ bhavati. na caivam asādhāraṇe sambhavati, pūrvāparānusandhānāgocaratvāt tasyeti

asmanmate 'pi ye 'sādhāraṇātmāno dhūmādayo viśeṣā vikalpyante te 'py anvayābhāvād aliṅgaṃ, kim aṅga punarnirvikalpakaikagocaro 'sādhāraṇo 'rthātmā ity āha -- kalpyanta iti. anvayābhāvād evāsādhāraṇajñānam api liṅgisāmānyajñāne na liṅgam ity āha -- etasmād eve ti

yadi tv anvayasiddhyartham asādhāraṇasya sāmānyarūpateṣyate, tato liṅgasāmānyagrahaṇa ivānavasthāprasaṅgāt tasyāpy anavadhāraṇam ity āha -{3,93} sāmānye ti. yadi tu kasmiṃścid evāsādhāraṇe sāmānyena jñātasambandhe nyadarśināpi sāmānyam anumīyate. evaṃ tarhi sarva eva sarvasya pratyāyako bhavet. aviśeṣād ity āha -- kvacid ve ti

evaṃ tāvan na liṅgāvadhāraṇe pramāṇam astīty uktam. idānīm anvayagrahaṇakāle liṅgijñāne 'pi na kiñcit pramāṇam astīty āha -- sambandhānubhava iti. nāgṛhīte liṅgini tatsambaddhaṃ liṅgaṃ śakyate 'vagantum. na cānumānapravṛtteḥ prāk tasmin sāmānyātmani bhavanaḥ kiñcit pramāṇam asty asmākam iva pratyakṣam, ato liṅginy apy avagamyamāne 'navasthāprasaṅga ity abhiprāyaḥ

nanv anādikālīnavāsanāmātranibandhana evāyaṃ liṅgaliṅgisaṃvyavahāraḥ, kim ihātinirbandhena. kācid eva hi vāsanodbhūtā kiñcil liṅgākāraṃ vikalpam āvirbhāvayantī kiñcid evānumānasaṃvyavahāraṃ pravartayati. yathāhuḥ -- sa evāyam anumānānumeyavyavahāro buddhyārūḍhena dharmadharminyāyena, na bahissadasattvam apekṣata iti, ata āha -- na cāpī ti. na vāsanāmātranirmitaṃ liṅgajñānam. vāsanā hi pūrvānubhavāhitas saṃskāraḥ. nāsau liṅgasāmānyasya śaśaviṣāṇādivadatyantāsatas sambhavatīti kathaṃ vāsanāmātrālliṅgajñānasya sambhava iti. tannibandhane ca liṅgajñāna iṣyamāṇe tadvad eva liṅgijñānopapatter anarthakaṃ trirūpāl liṅgato 'rthadṛganumānam ity anumānaprāmāṇyāśrayaṇam ity āha -- liṅgijñānaṃ ce ti

{3,94} nanv iyam anavasthā meghābhāvena vṛṣṭyabhāvānumāne bhavato 'pi samānaiva, abhāvasyānupalabdhiliṅgatvāt. sajātīyaliṅgāntarāpekṣāyām anavasthāpadyate. ata āha -- yatre ti. yatra hi vṛṣṭyabhāve meghābhāvo liṅgaṃ nāsāv anumeyaḥ, abhāvākhyapramāṇāntaragamyatvāt. ato nātra tulyajātīyāpekṣānibandhano 'navasthādoṣo jāyata iti

pratyakṣasāmānyavādināṃ tu na naḥ kācid anavasthety āha -- pratyakṣāvagatād iti. ataḥ pratyakṣād ity arthaḥ

anumitānumāne tarhy anavasthā, ata āha -- yatrāpī ti. pratyakṣā hi deśāntaraprāptir maulikaṃ mūle bhavaṃ liṅgaṃ, tena gatim anumāyāditye gatisādhane 'numīyamāne nānavasthety abhiprāyaḥ

nanv anityaś śabdaḥ kṛtakatvāt, kṛtakatvaṃ ca tatra darśanād ity evaṃ karmānantarabhāvitayā kṛtakatve sādhyamāne karmaṇo 'pi hetvantarād anumāne 'navasthā bhaved ata āha -- liṅgatvam iti.
kṛtakatvānumāne hi karmaike tatra darśanād |
iti kārakavyāpārānantarabhāvitvaṃ liṅgam uktam. tatra ca kārakaviśiṣṭā kriyā tadviśiṣṭaṃ vā kārakam anantarabhāvitāṃ viśiṃṣalliṅgam āpatati. ubhayaṃ{3,95}ca tatpratyakṣam. kriyāyās tāvat pratyakṣatvam anantaram eva sādhitam. kārakam api tadvat pratyakṣam eva. śaktis tu parokṣā. sā ca na tāvad iha liṅgam. na cānumeyā. ataḥ kriyākārakayor ubhayor api pratyakṣatvān na dūragamanam. anumeyakarmavādinām api hi phalāvadhyavasthānān nānavasthā, nitarām asmākam iti

evaṃ tāvadanumānasyāsati sāmānyasya vastutve pratyakṣatve ca dausthityam uktam idānīṃ sarvam eva pramāṇajātaṃ sāmānyasya dausthitye dusthitam āpadyeta teṣām api sāmānyāśrayatvāt. na ca tadapramāṇaṃ vakṣyamāṇanyāyād ity abhiprāyeṇāha -- evam iti

ato 'vaśyaṃ pramāṇāntarāṇāṃ pratyakṣapūrvakatvam eṣṭavyaṃ sāmānyasya ca pratyakṣatvam, itarathā tv anavasthā prāpnotīty upasaṃharati -- tasmād iti

evaṃ tāvat sāmānyasya pratyakṣatvaṃ vastunā copapāditā idānīṃ viśeṣā eva pratyakṣeṇa gṛhyanta iti ye vadanti, tān pratyāha -- pratyakṣe ti. viśeṣo hi yadi tāvadavayavī dravyam abhimataḥ, sa cāvayavavastvantarāpekṣas sāmānyāṃśo 'smābhiḥ kīrtyata iti kathaṃ pratyakṣa iti

yadi tv avayavirūpādaya eva viśeṣā iṣyante, tad apy ayuktam. te 'pi hi svaviśeṣanīlādyapekṣayā sāmānyam evety āha -- rūpādayo hī ti.{3,96}yadi tu nīlādaya eva viśeṣā iti matam. tan na. teṣām apy avāntaranīlādyapekṣayā sāmānyarūpatvād ity āha -- svaviśeṣān iti

yadi tv ekabhramarādidravyanīlimaiva viśeṣa iṣyate, tan na. tasyāpi pakṣādisvāvayavāśritanīlaviśeṣāpekṣayā sāmānyarūpatvāt. pakṣanīlimāpi tadavayavanīlāpekṣayā sāmānyam eva. evaṃ ca aparamāṇubhyaḥ prasaṅgo darśayitavya ity āha -- te cāpī ti. nirbhāgā hi paramāṇava iti tadrūpam asādhāraṇam eveti. tebhyas tu prāk dvyaṇukarūpam api dvayos sādhāraṇam ity āha -- dvyaṇukasyāpī ti

nanv astu paramāṇurūpam eva viśeṣaḥ, sa eva naḥ pratyakṣo bhaviṣyaty ata āha -- na cāntyene ti. vyavahārārthaṃ hi pramāṇam anusriyate, na vyasanitayā. na cāntyena viśeṣeṇa vyavahāraḥ kasyacid astīti kiṃ tatpratyakṣatayeti. nanūpekṣāphalam api pramāṇaṃ bhavaty eva, ata āha -- na ce ti. na naḥ paramāṇūnāṃ rūpaṃ sthūle vartamānānāṃ tantūnām iva paṭe pratyakṣaṃ vibhaktānāṃ veti na kathañcid viśeṣaviṣayatā pratyakṣasyeti

nanu paramāṇava eva bhinnās sañcitā gṛhyante na kāryadravyam ekam. ataḥ kathaṃ tatsāvayaveṣu sāmānyam ity ucyate. sañcitā eva cānanyavṛttitayā viśeṣāsādhāraṇādipadavācyā iti te pratyakṣā bhaviṣyanti. mā nāmaikaikataḥ paramāṇur akṣagocaro bhaved ata āha -- bhedene ti. eko hi sarvadā sarveṣāṃ ca bhāvaḥ prakāśate na paramāṇubhedāḥ. na ca bhedenāgṛhyamāṇo 'bhedo gṛhyata iti sāmpratam. saṃvidvirodhād iti bhāvaḥ. nanv ayam eva bhedāvagraho{3,97}yo 'yam abhinnaprakāśaḥ, kiṃ bhedagrahaṇenāta āha -- na ca bhinne ti. nābhinnākārabuddhibodhyo bhedaḥ, bhedābhedavivekānupapatter iti bhāvaḥ

nanv asaty apy ekasmin samudāyālambano 'yam abhinnāvabhāso bhaviṣyatīty ata āha -- samudāya iti. ye hi sāmānyam eva sarvajagatsaṃviditam apalapanti kutas teṣāṃ samudāyo nāmārthāntaraṃ, yadālambano 'bhinnapratibhāso bhaviṣyati. api ca sarvadā sarve caikaṃ dravyam avabudhyante kathaṃ tad anyathā bhaviṣyatīty āha -- na ca sarvade ti

kiñcāyaṃ samudāyo 'pi naikajātyā vinopapadyeta. na hi nānājātīyeṣu vṛkṣaghaṭaloṣṭeṣu kasyacit samudāyabuddhir asti. atas samudāye 'pīṣyamāṇe 'ṇutvasāmānyam abhyupagantavyam āpadyeta bhavatām ity āha -- na ce ti. hetau caḥ

nanu nānekāvayavavṛttyanusandhānena vinā tatsāmānyarūpaṃ dravyam abhyupagantuṃ śakyam. na caindriyakaṃ jñānam etā(?v i/va)ti samartham avikalpakatvāt tasya. ata āha -- sāmānyam itī ti. yady apy anekānugamakḷptes tannānāvayavavyāsaṅgi dravyaṃ sāmānyam ity evaṃ vikalpya na gṛhyate. tathāpi tadekarūpaṃ tāvannirvikalpakenāpi gṛhyata eveti nāpahnotuṃ śakyata iti vyāsajyavṛttyavayavisāmānyanyāyena prativyaktivartino 'pi gotvādisāmānyasyaindriyakatvaṃ darśayitavyam. tad api sāmānyam ity anena rūpeṇāgrāhyaṃ vastutas sāmānyam eva gṛhyate. śabdādismaraṇottarakālaṃ tv anekānugamāvamarśāt sāmānyam iti vikalpya gṛhyate. idaṃ ca savikalpakasiddhāv uktam eva. ato naivaṃ vācyam -- astvavayavisāmānyasya svalakṣaṇāparanāmna indriyair grahaṇam, na tu prativyaktiniveśina iti

{3,98} ubhayatrāpi pratyayāviśeṣād ity āha -- vyāsajye ti. tadanenaitadāpāditam -- kim idaṃ mudhaiva sāmānyasya pratyakṣatā neṣyate, viśeṣam api hi pratyakṣam icchadbhir balāt sāmānyam eva pratyakṣam āśrayaṇīyam, sarvasya hi sunipuṇaṃ nirūpyamāṇasya rūpādes sāmānyarūpatvād, dravyasya ca nānāvayavasādhāraṇasya tādrūpyāt, svatantraṃ paramāṇusañcayamātrasya cānupalambhād dravyāpalāpe ca pratyakṣavirodhāt. ato 'vayavisāmānyaṃ tatsamavetāni ca gotvādisāmānyāni sarvāṇy eva pratyakṣāṇi na viśeṣā eveti tātparyam. evamparatvād eva ca pradeśāntarasiddhasāmānyāvayavisāmānyapratyakṣatāpratipādanena na punaruktatā codanīyeti

nanu bhavadbhir mīmāṃsakais tāvadavaśyam abhyupagantavyāḥ paramāṇavaḥ. atas teṣām evobhayasiddhānāṃ param ekākārabuddhijananaśaktimātram evopakalpitam. kiṃ dharmikalpanayā. laghīyasī hi tatkalpanāto dharmakalpanā. ata āha -- mīmāṃsakaiś ce ti. ayam abhiprāyaḥ. yad dhi pramāṇenopanīyate, tad asmābhir iṣyate, na ca sthūlaṃ hitvā paramāṇava evākṣajāyāṃ buddhau bhāsante, yattānupetya sthūlam avajānīmahe. tadānuguṇyena tu yady aṇavo vyā(?pa/pā)dyante, bhavantu, na tadbalena mūlabhūtaṃ sthūlam apalapitum utsahāmaha iti

pratyakṣaṃ tu sthūlam adṛśyaiḥ paramāṇubhiḥ nihnuvānasya śaśo 'pi tadviṣāṇadhiyā nihnotavyaḥ prāpta ity āha -- samūharūpam iti

{3,99} kim idānīṃ śaśaviṣāṇakalpāḥ paramāṇavaḥ. nety āha -- samūhe ti. na hy atra kalpanālāghavena pratyakṣasiddho dharmī parityāgam arhati. siddhe ca tasmiṃs tadanuguṇāḥ paramāṇava iti kena neṣyate. siddhyupāyas tu teṣām anyo nāstīti paramāṇavo nāvaśyam iṣyanta ity uktaṃ bhavati

ato yad eva vastu sāmānyaviśeṣayor aparokṣaṃ gṛhyate, tat tathaivāparokṣatayaivābhyupagantavyam, na tu viśeṣa eva pratyakṣo na sāmānyam iti vācyam ity upasaṃharati -- tasmād iti

astu vāsādhāraṇam eva pratyakṣaṃ, tathāpi na sāmānyasya pratyakṣam apahnotuṃ śakyate. gotvādisāmānyānām api sattādiparasāmānyāpekṣayāsādhāraṇatvāt. ato yady asādhāraṇaṃ pratyakṣam ity āgraho bhavatām evam api na gotvādisāmānyam apratyakṣam iti pratyakṣasāmarthyasiddhatvān na śakyam apahnotum ity āha -- sattādī ti

yadi tūcyate pratyakṣeṇa gṛhyamāṇam api sāmānyaṃ na sāmānyollekhena gṛhyata iti (na) pratyakṣam iti, tad etad āśaṅkate -- sāmānye ti. pariharati -- kiṃ ve ti. evaṃ hy asādhāraṇam api na pratyakṣaṃ bhavet. tatrāpi nirvikalpakāvasthāyāṃ{3,100}paravyāvṛttyakalpanād asādhāraṇollekho nāsty eveti. yadi tu tādrūpyeṇāvikalpitam api svarūpeṇa vikalpako 'vabudhyata iti tatpratyakṣam. evaṃ tarhi dvyākāram eva saṃmugdhaṃ vastu lokaḥ pratipadyata iti parīkṣakair ubhayathāpi tat śakyata eva vaktum iti siddhaṃ dvyākāram eva vastu pratyakṣeṇa gṛhyata iti. siddhaṃ ca sāmānyatas sambandhadarśanam ity abhiprāyeṇāha -- yadvastu lokaḥ pratipadyate 'smin dvidhāpi tat śakyata eva vaktum iti. asminn iti pratyakṣajñāna ity arthaḥ