Nyāyāvatāra with the Nyāyāvatāravivṛti commentary (with commentary) · Verses 1-20

* tarka-pañcānana-śrī- siddhasena-mahāmati -viracitaḥ *
nyāyâvatāraḥ
śrī- devabhadra-sūri -kṛta- ṭippana -saṃvalita-śrī- siddharṣi-gaṇi -kṛta-ṭīkā-sahitaḥ
aviyuta-sāmānya-viśeṣa-deśinaṃ vardhamān am ānamya /
nyāyâvatāra-vivṛtiḥ smṛti-bīja-vivṛddhaye kriyate // NAV_0:0 //
[NAV_0.0] asya cêdam ādi-vākyam:
[NAV_0] pramāṇa-vyutpādanârtham idam ārabhyate.
[NAV_0.1] pramāṇê ty-ādi anena ca tādātmya-tad-utpatti-lakṣaṇa-saṃbandha-vikalatayā dhvaner bahir-arthaṃ prati prāmāṇyâyogād abhidheyâdi-sūcana-dvarôtpannârtha-saṃśaya-mukhenaśrotāraḥ śravaṇaṃ prati protsāhyanta iti dharmottaro manyate. tad ayuktam. yadi hi śabdasyârtha-prakāśanaṃ prati sāmarthyaṃ na samasti, tat katham asāv abhidheyâdi-sūcane 'pi paṭiṣṭhaḥ syāt? na ca tasyâprāmāṇya etac-chravaṇād artha-saṃśayaṃ kurvanti prekṣāvantaḥ, tad-vattā-hāner mithyā-jñānād api pravṛtty-avirāma-prasaṅgāc ca. arcaṭas tv āha: "na śrāvakôtsāhakam etat, prāmāṇyâbhāvāt, teṣāṃ câpramāṇād apravṛtter, anyathā prekṣāvattā-kṣateḥ, kiṃ tarhi prakaraṇârtha-kathanâvasarôpasthita-parôpanyasta-hetv-asiddhatôdbhāvanârtham. tathā hi: sambhavaty evaṃ-vādī -- nârabdhavyam idam abhidheyâdi-śūnyatvāt, kāka-danta-parīkṣâdivad iti; tad anenâsya tadvattā-prakāśakena vacasā tad-dhetūnām asiddhatôdbhāvyata" iti. tad ayuktataram: yato yadîdam apramāṇam iti nâbhidheyâdīni sākṣāl lakṣayat pravartayati, tataḥ parôpanyasta-hetv-asiddhatāṃ kathayatîti yukti-riktaṃ paśyāmaḥ, apramāṇasyâkiñcit-karatvād, anyathā pramāṇa-vicāraṇam ānarthakyam aśnuvīta. tasmād idaṃ pramāṇa-bhūtaṃ sad-abhidheyâdīni pratipādayat prekṣāvataḥ pravartayatîti prakaraṇâdāv upanyastam.
[NAV_0.2] sambandha-śūnyatvād asya katham arthe pramāṇatêti cet, pratyakṣe 'pi kathaṃ tarhi sêti vācyam. grāhya-grāhaka-bhāva-sambandha-balād iti ced, atrâpi vācya-vācaka-bhāvād iti brūmaḥ. sa eva katham iti ced, adhyakṣe 'pi vedya-vedaka-bhāvaḥ katham iti vācyam. tad-utpatti-tad-ākāratābhyām iti cet, kêyaṃ tad-utpattir nāma? taj-janyatêti cet, pratikṣaṇa-bhaṅguratve sâiva durupapādêty ācakṣmahe. tathā hi: kṣaṇa-naśvaro 'rthaḥ sva-kṣaṇe pūrvaṃ paścād vā kāryaṃ kuryād iti trayī gatiḥ. tatra na tāvad ādyaḥ pakṣaḥ kakṣī-karaṇīyaḥ, sama-kāla-bhāvini vyāpārâbhāvāt, itarathâika-kṣaṇa-vartināṃ samastârtha-kṣaṇānām itarêtaraṃ kārya-kāraṇa-bhāvaḥ prasajyeta, tathā ca tat-prayukto grāhya-grāhaka-bhāvaś cêty asamañjasam āpanīpadyeta. atha sva-kṣaṇāt pūrvam -- acārv etad api, svayam asato bhaviṣyac-chaṅkha-cakravarty-āder iva pūrva-kāla-vartini kārye vyāpārâbhāvāt. atha sva-kṣaṇād ūrdhvaṃ kāryaṃ vidhatta iti manyethāḥ, etad apy asādhīyo, vinaṣṭasya kārya-karaṇâkṣamatvād, anyathā mṛtasya śikhinaḥ kekāyitaṃ syāt. tad-ākāratâpi kim arthâkāra-saṅkrāntyā? atha tat-sadṛśatayôtpatter jñānasyêti? yady ādyaḥ kalpas tad ayuktaṃ, jñāne svâkārârpaṇād arthasya nirākāratânuṣaṅgāt, sva-deha-pṛthutarârthâdarśana-prasaṅgāt, śiraḥ-sphoṭana-plāvanâdy-anartha-prasakteś ca. uta dvitīyas: tathā sati sādṛśya-vaśād artha-vyavasthêty āyātam. na ca sādṛśyaṃ bhavatāṃ darśane tāttvikam asti, vivikta-kṣaṇa-kṣayi-paramâṇu-lakṣaṇa-svalakṣaṇānāṃ pāramārthikatvâbhyupagamāt. anādi-kālâlīna-vāsanā-prabodha-sampādita-sattāka-nirvikalpaka-vivikta-darśanôttara-kāla-bhāvi-vikalpa-vyavasthāpita-sādṛśya-vaśād artha-grahaṇa-niyame saty eka-nīla-svalakṣaṇe kṣaṇe sakala-kāla-kalāpa-vyāpi-kāka-kuvalayâdi-gata-nīlatāyā vyavasthitir aviśeṣeṇânuṣajeta, tathā ca pratiniyato grāhya-grāhaka-bhāvo na ghaṭām-aṭāṭyeta. aṅguly-agra-nirdiśyamāna-puro-varti-nīla-svalakṣaṇa-darśana-balâyātatvān nailya-vikalpasya tad evâdhyavasyati, na bhūtaṃ bhāvi kāka-kuvalayâdi-gataṃ vêti cet, tarhi vikalpaḥ svalakṣaṇa-niṣṭhaḥ prāpto, niyata-deśa-daśâvacchinnârtha-kriyā-samarthârtha-grahaṇāt. tathā hi: tad-adhyavasāyaḥ kiṃ tad-vikalpanaṃ uta tad-grahaṇaṃ? na tāvat tad-vikalpanam, vikalpānāṃ bhavad-abhiprāyeṇa svalakṣaṇântaḥ-praveśâbhāvāt. tad uktam:
"tenânyâpoha-viṣayāḥ proktāḥ sāmānya-gocarāḥ /
śabdāś ca buddhayaś câiva vastuny eṣām asambhavāt" // NAV_0:1 //
iti.NAV_0.
[NAV_0.3] atha brūyād: yady api vikalpāḥ sāmānyaṃ gocarayanti tattvatas, tathâpi pratyakṣa-vikalpayor yaugapadyena pravṛtter vimūḍhaḥ pratipattā vikalpasya svalakṣaṇa-niṣṭhatāṃ vyavasyati, tathā côktam:
"manasor yugapad-vṛtteḥ savikalpâvikalpayoḥ /
vimūḍho laghu-vṛtter vā tayor aikyaṃ vyavasyati" // NAV_0:2 //
tat kim idaṃ śapathaiḥ pratyeyaṃ, yad uta mohād vikalpena svalakṣaṇam adhyavasyati, na punar viśada-nirbhāsena sākṣāt-karoti? evaṃ câdhyakṣam api sakalârtha-vyaktīr gocarayati, vikalpa-mohāt tu sannihita-viṣayaṃ lakṣyata iti paro 'nuṣañjayan durnivāraḥ syāt. uta tad-grahaṇam adhyavasāyaḥ, tadā svalakṣaṇa-niṣṭhatā vikalpasya sva-vācā bhavadbhiḥ pratipannā syāt. evaṃ ca vikalpa-yugalake 'py artha-kriyā-samarthârtha-paryavasita-sattākatā vikalpasyâḍhaukate. yadā ca vikalpaḥ svalakṣaṇa-saudha-madhyam adhyāsta ity abhidadhyās, tathā sati dhvaner api tad-antaḥ-praveśo durnivāraḥ syāt, tat-saha-caratvāt. yad āha bhavad-ācāryaḥ: "sa eva śabdānāṃ viṣayo yo vikalpānām" iti. na ca vikalpaṃ vyatiricya sādṛśya-vyavasthāpakam anyad asti, pratyakṣasya sakala-jagad-vilakṣaṇa-svalakṣaṇa-grahaṇa-pravaṇatvāt. tad yadi tat-sadṛśatayôtpattis tad-ākāratā, tadā pratipādita-nyāyād vikalpasya sannihitârtha-gocaratôrarī-kartavyā, tathā ca dhvanir api tad-viṣayaḥ sidhyatîti siddhaṃ naḥ samīhitam. anyathā tad-ākāratā na samasti, gaty-antarâbhāvāt. tan na tad-utpatti-tad-ākārate grāhya-grāhaka-bhāva-hetū saṃstaḥ.

[NAV_0.4] saṃstāṃ vā, tathâpi vikalpataḥ paryanuyojyo bhavān: kim ete grahaṇa-kāraṇaṃ pārthakyena uta sāmastyena? tad yady ādyaḥ pakṣaḥ, kapāla-kṣaṇo ghaṭântya-kṣaṇasya grāhakaḥ prāpnoti, taj-janyatvāt, jala-candro vā nabhaś-candrasya grāhakaḥ syāt, tad-ākāratvāt. atha dvitīyas, tathā sati ghaṭôttara-kṣaṇaḥ pūrva-kṣaṇasya grāhakaḥ prasajati, tad-utpattes tad-ākāratvāc ca. jaḍatvād arthasya na grāhakatvam, api tu jñānasya tad-utpatti-tad-ākāratayoḥ satyor iti ced, idam idānīṃ viditam asmābhir, etad api samānârtha-grāhi-prācīna-saṃvedana-kṣaṇa-lakṣaṇa-manaskārôtpādya-jñāne grāhaka-lakṣaṇaṃ vyabhicaraty, utpādaka-prāktana-kṣaṇa-varti-manaskārâgrāhakatvāt. tad-adhyavasāya-sāhityena tad-utpatti-tad-ākāratayor grahaṇa-kāraṇatvaṃ sampūrṇaṃ, manaskāre tan nâstîti cet, kim idaṃ bhinna-gocareṇa saha sāhityam? tathā hy: "adhyavasāyo vāsanā-prabodha-vaśād utpannaḥ sāmānyam anartha-rūpaṃ vikalpayati, pratyakṣaṃ bahir-arthāl labdhâtma-lābhaṃ tad-ākāraṃ tam eva sākṣāt-karotîti" bhavatāṃ darśanam. tan na vikalpa-sāhityaṃ pratyakṣasya kañcana viśeṣaṃ puṣṇāti. tad idam grāhya-grāhaka-bhāva-kāraṇaṃ pratyakṣe 'pi yad bhavadbhir abhyadhāyi, tad yathā yathā vicāryate tathā tathā viśīryata ity anapekṣaṇīyam. tad -- yathā kathañcit pratyakṣasya pratipādita-grāhya-grāhaka-bhāva-lakṣaṇa-vaikalye 'pi grāhakatvam arthasya grāhyatvaṃ, tathā dṛṣṭatvāt, anyathā nikhila-vyavahārôccheda-prasaṅgād bhavadbhir api pratyapādi, tathā śabdasya vācakatvam arthasya vācyatvaṃ pratipadyadhvaṃ yūyam; atrâpi dṛṣṭa-hāner vyavahārôcchedasya samānatvāt. athêttham ācakṣīthāḥ: yathā "nadyās tīre guḍa-śakaṭaṃ paryastaṃ, dhāvata dhāvataḍimbhakā" ity-ādi-vipratāraka-puruṣa-vacana-śravaṇāt pravartamānā vipralambha-bhājo jāyante, 'taḥ sakala-vacaneṣv anāśvāsa iti -- evaṃ tarhi cikicikāyamāna-maru-marīcikā-cakra-cumbi yaj jalôllekhi viśada-darśanam udaya-padavīṃ samāsādayati tad alīkam avalokitam iti; sakalâdhyakṣeṣv anāśvāsa ity abhidadhmahe. pāścātya-viparītârthôpasthāpaka-pramāṇa-bādhitatvād maru-marīcikāsu jala-jñānam apramāṇaṃ, na śeṣa-satya-stambhâdi-jñānāni, bādhā-rahitatvād iti cet, tarhi dhvanāv apy ayaṃ nyāyaḥ kiṃ kākair bhakṣitaḥ? na hi vayaṃ sarva-śabdānāṃ prāmāṇyaṃ pratipadyemahi; kiṃ tarhi suniścitâpta-praṇetṛkāṇām eva. tan na prāmāṇyaṃ prati pratyakṣa-śabdayor viśeṣam upalabhāmahe. eṣa tu viśeṣaḥ syāt, pratyakṣaṃ cakṣur-ādi-sāmagrī-viśeṣa-janyatvāt sannihita-niyatârtha-grāhi spaṣṭa-pratibhāsaṃ, śābdaṃ tu tathā-vidha-kāraṇa-vikalatvān niyatâniyatârtha-grāhy aspaṣṭa-pratibhāsam. na câiṣa viśeṣaḥ prāmāṇya-kṣati-kārī, itarathânumānasyâpy aprāmāṇyam āsajyeta, tasyâpy aviśadâniyatârtha-grāhitvāt. paramârthatas tu tri-kāla-vyāpinaḥ sarvârtha-grahaṇa-svabhāvatve 'py āvaraṇa-tiras-kṛtasya jīva-dravyasya cakṣur-ādi-sāmagrī-sāpekṣâvaraṇa-kṣayôpaśama-vaśāt sannihita-spaṣṭârtha-grahaṇa-pariṇāmaḥ pratyakṣam ity ucyate. śabda-sāpekṣa-kṣayôpaśamān niyatâniyatâviśadârtha-grahaṇa-pariṇāmas tu śābdam iti. tan na tad-utpatti-tad-ākārate pratyakṣe śābde 'nyasmin vā jñāne vāstavyau staḥ. tasmāt pāramārthikâbhidheya-prayojana-sambandha-pratipādakam etad ādi-vākyam iti sthitam.
[NAV_0.5] tatrâbhidheyaṃ vācyaṃ, tac cêha pramāṇam, tasyâiva prakaraṇena pratipādyatvāt; tat pramāṇêty avayavena lakṣayati. prayojanaṃ dvedhā: śrotuḥ kartuś ca. punar api dvividham: anantaraṃ vyavahitaṃ ca. tatra śrotur anantara-prayojanaṃ pramāṇa-viṣayā vyutpattiḥ, kartur vyutpadyamānasya prājñatvāc chiṣyasya vyutpādanam. tatrâtma-prayojanaṃ darśayann ā[hâ]rabhyata iti asya mayêti-pada-savyapekṣatvāt. śiṣya-prayojanaṃ tu vyut-pad-ity anenôpasarga-dhātu-samudāyenâiva tad-antar-agataṃ lapsyata ity abhiprāyavān kartâtma-vyāpāraṃ ṇij-antena nirdiśati: pramāṇa-vyutpādanârtham iti. vyavahita-prayojanaṃ dvedhā: vyāvahārikaṃ pāramārthikaṃ ca. vyāvahārikaṃ heyôpādeyôpekṣaṇīyeṣv artheṣu hānôpādānôpekṣā-lakṣaṇam. pāramārthikaṃ abhyudaya-niḥśreyasâvāptir iti. etat tu sākṣād anuktam apy anantara-prayojana-phalatvāt tad-vacanenâivâkṣiptam avagantavyam. sambandhas tûpāyôpeya-lakṣaṇaḥ; tatrôpeyaṃ prakaraṇârtha-parijñānam, prakaraṇam upāyas, tatas tad-abhilaṣatā prakaraṇam idam ārambhaṇīyam ity anukto 'pi vacanena sambandho 'rthād gamyata iti tātparyârthaḥ.
[NAV_0.6] adhunâkṣarârtho vivriyate: tatra yady api pramāṇa-śabdasya sarva-kārakair bhāvena ca vyutpatteḥ sukaratvāt "kṛtya-lyuṭo bahulam" anyatrâpîti-vacanād yathā-kramam amī kartr-arthâdi-kāraka-bhāva-vyutpattyā pramāṇa-śabda-vācyāḥ, tad yathā ātmârtha-jñānârtha-kriyā-kāraṇa-kalāpa-kṣayôpaśama-kriyā-rūpāḥ tathâpîha jñānam evâdhikriyate, tasyâiva parīkṣā-kṣamatvād; itareṣāṃ parīkṣāyās tat-puraḥsaratvād vaiyarthāc ca. tathā hi: nârthas tāvad ātmanaḥ parīkṣayā, tasya bhrāntâbhrānta-jñāneṣu samānatvāt. nâpy arthasya, tasyôpeyatvād, upāya-bhūta-jñāna-parīkṣaṇenâiva gatatvāt. nârtha-kriyāyās, tad-avagatau parīkṣā-vaiyarthyāt. nâpi kāraṇa-kalāpasya, jñānôtpatteḥ prāk svarūpânavagateḥ, paścāt tat-svarūpa-nirṇayād eva tat-sādguṇya-vaiguṇyâvagater nairarthakyāt. nâpi kṣayôpaśamasya, tasya jñānôtpādônnīyamāna-rūpatvāt. nâpi pramiti-mātrasya, tasya pramāṇa-sādhyatayā tac-cārutā-dvāreṇâiva samīcīnatā-siddher iti. tad ayam abhiprāyo: yady apy ananta-dharmâdhyāsite vastuni sarva eva śabdârthā nirupacaritā ghaṭante, tathâpi yenârthaṃ paricchidyârtha-kriyā-samarthârtha-prārthanayā pravartante pramātāras tad evêha jñānam ātmanā saha dharmi-rūpatayā tādātmye 'pi dharma-rūpatayā vyatiriktaṃ pramīyate 'nenêti pramāṇam ity ucyate. tasya vyutpādanaṃ para-parikalpita-lakṣaṇâdi-vyudāsena svâbhipreta-lakṣaṇâdi-svarūpa-prakāśanam. tad- artham : artha-śabdaḥ prayojana-paryāyaḥ. idam ity artha-rūpatayā sva-cetasi vivartamānaṃ prakaraṇa-śarīraṃ parāmṛśati; dvividhaṃ hi prakaraṇa-śarīraṃ: śabdo 'rthaś cêti, bahiḥ śabda-rūpatayā prakāśayiṣyamāṇatve 'py antas tattvârthâkāreṇa pratyakṣatvāt. ārabhyata iti pada-vākya-ślokâdi-racanayā prakriyata iti yāvat.

[NAV_0.7] iha ca lakṣaṇa-saṃkhyā-gocara-phaleṣu pramāṇaṃ prati vipratipadyante pare. tathā hi: lakṣaṇe tāvat pramāṇam avisaṃvādi jñānam iti saugatāḥ . anadhigatârthâdhigantṛ pramāṇam iti mīmāṃsakāḥ . arthôpalabdhi-hetuḥ pramāṇam iti naiyāyik âdayaḥ. tathā saṃkhyāyāṃ: pratyakṣânumāne dve eva pramāṇe iti saugatāḥ . pratyakṣânumāna-śabdôpamānârthâpatty-abhāvāḥ pramāṇānîti mīmāṃsakāḥ . pratyakṣânumāna-śabdôpamānāni pramāṇānîti naiyāyikāḥ . pratyakṣânumāna-śabdāni pramāṇānîti vaiśeṣikāḥ . etāny eva sāṃkhyāḥ . pratyakṣam evâikaṃ pramāṇam iti cārvākāḥ . tathā gocare: paraspara-vinirluṭhita-kṣaṇa-kṣayi-paramânu-lakṣaṇāni svalakṣaṇāni pramāṇa-gocaras tāttvika iti bauddhāḥ . sāmānya-viśeṣâtmakaṃ vastv iti mīmāṃsakāḥ . paraspara-vibhaktau sāmānya-viśeṣāv iti naiyāyika-vaiśeṣikāḥ . traiguṇya-rūpaṃ sāmānyam iti sāṃkhyāḥ . bhūta-caṭuṣṭayaṃ pramāṇa-bhūmîti cārvākāḥ . tathā phale 'pi vipratipadyante: arthâdhigatiḥ pramāṇa-phalam iti saugatāḥ . pūrvaṃ pūrvaṃ pramāṇam uttaram uttaraṃ tu phalam iti mīmāṃsak âdayaḥ.
[NAV_1.0] tatra tāval lakṣaṇa-saṃkhyā-vipratipattī nirācikīrṣur āha:
pramāṇaṃ sva-parâbhāsi jñānaṃ, bādha-vivarjitam /
pratyakṣaṃ ca parokṣaṃ ca dvidhā, meya-viniścayāt

[NAV_1.1] tatrâpi pūrvârdhena lakṣaṇa-vipratipattim uttarârdhena tu saṃkhyā-vipratipattiṃ nirācaṣṭe. lakṣaṇaṃ ca para-rūpebhyo vyāvartana-kṣamo 'sādhāraṇa-dharmaḥ. lakṣyate paricchidyate vijātīyebhyo vyāvṛttaṃ lakṣyaṃ yena tal lakṣaṇam ity ucyate. tac cêha dvaye pratyāyyāḥ, sva-darśanânuraktântaḥ-karaṇās tīrthântarīyā vipratipannās, tathā mugdha-buddhayo laukikā avyutpannāś cêti. tataś ca yadâdau vipratipannān prati lakṣaṇaṃ tadâivaṃ lakṣya-lakṣaṇa-bhāvo draṣṭavyo: yad idaṃ bhavatām asmākaṃ ca pramāṇam iti prasiddham, tat sva-parâbhāsi jñānaṃ bādha-vivarjitaṃ mantavyam; prasiddhaṃ pramāṇam anūdyâprasiddhaṃ sva-parâbhāsitvâdi vidhīyate. yadā tv avyutpanna-matīn pratîdaṃ lakṣaṇam, tadā pratiprāṇi sva-para-prakāśino jñānasya bādha-rahitasya kasyacit siddhatvād, anyathā pratiniyata-vyavahārôccheda-prasaṅgād, evaṃ te bodhyante: yad ado bhavatāṃ kvacin niyatârtha-grāhi sva-para-prakāśakaṃ bādha-rahitaṃ jñānaṃ prasiddhaṃ tat pramāṇam iti budhyantām. atrâpi siddhasyânuvādo 'siddhasya vidhānaṃ yojyam.
[NAV_1.2] adhunâkṣarârthas: tatra pramāṇam iti pūrvavat. sva ātmā svarūpaṃ, paro 'rthas, tāv ābhāsayituṃ prakāśayituṃ śīlam yasya tat-tathā. jñāyate nirṇīyate tattvaṃ yena taj jñānam . bādhyate 'nenêti bādhaḥ ; viparītârthôpasthāpaka-pramāṇa-pravṛttir iti yāvat. tena viśeṣeṇa varjitaṃ rahitaṃ yaj jñānaṃ tat pramāṇam iti saṇṭaṅkaḥ.
[NAV_1.3] iha ca vyavacchedyâpekṣayā lakṣaṇe viśeṣaṇa-pravṛtteḥ sva-parâbhāsî ty anena ye svâbhāsy eva jñānaṃ manyante jñāna-vādino bauddha-viśeṣāḥ, ye ca parâbhāsy eva mīmāṃsaka-naiyāyik âdayas te nirastāḥ. te hi bahir-arthâbhāvāj jñānaṃ svâṃśa-paryavasita-sattākam ity ācakṣīran, tad ayuktam, jñeyârthâbhāve jñānâbhāva-prasaṅgāt. athârthâbhāve 'pi svapna-daśāyāṃ vana-deva-kulâdi-nānā-pratibhāsaṃ jñānam avalokitam iti tathā-bhūtaṃ sakalaṃ brūṣe, tan na, tasyâpi jāgrad-avasthā-bhāvi-sadbhūtârtha-darśana-sampāditâtma-saṃskāra-middhâdi-kāraṇa-kalāpa-sannidhāna-prabodha-savyapekṣatvād; itarathâtyantânanubhūta-bhūta-pañcakâtirikta-ṣaṣṭha-bhūta-pratibhāsaḥ syāt. kiṃ ca, katham ekaṃ jñānaṃ sita-pītâdy-anekâkāra-vivartam iti praṣṭavyo bhavān. anādy-avidyā-vāsanād iti ced, atrâpi vikalpa-yugalam amalam avatarati: tato jñānāt sā vāsanā vyabhaitsīd vā na vā? vyatyaraikṣīc ced, evaṃ sati tad-grāhaka-pramāṇam abhidhānīyam, jñāna-vyatiriktāyāḥ saṃvedanâbhāvāt, tat-saṃvedane cârthasyâpi vyatiriktasya saṃvedanam iti sa duṣpratiṣedhaḥ syāt. vedya-vedakâkāra-kaluṣitāj jñānād eva vyatiriktā tat-kāraṇa-bhūtā jñāna-rūpâiva sânumīyata iti cen, na, tayā saha sambandha-grahaṇâbhāvād, dṛṣṭa-hāny-adṛṣṭa-parikalpanā-prasaṅgāc ca. kiṃ ca, yathā vyatirikta-vāsanā-vaśād ekam api jñānaṃ nānâkāram, tathā jaḍam api tad-vaśād eva bodha-rūpaṃ prakāśata iti viparītâpatter artha eva siddhim āskanden, na jñānam. athâvyatiriktā, hanta jñānam eva tan, na vāsanā tad-avyatiriktatvāt tat-svarūpavad ity āstāṃ tāvat. parâbhāsy api sva-prakāśâbhāvād abhidadhīraṃs, tad apy asambaddham, sva-prakāśâbhāve para-prakāśâyogāt. na hi pradīpaḥ svarūpam anuddyotayan ghaṭâdy-uddyotane vyāpriyate. svayaṃ câpratītam api yady arthaṃ grāhayati jñānaṃ, devadattasyôtpannaṃ yajñadattaṃ grāhayed, viśeṣâbhāvāt. anyac ca, para-prakāśana-mātre dūrâsannâdi-bhedaḥ prathamānānām arthānāṃ kim-apekṣaś cakāsti? śarīrâpekṣa iti cen, na, tasyâpi prakāśyatâviśeṣāt, tasmād antar-mukhâkārasya bahir-artha-grahaṇe saty ayaṃ ghaṭām āṭīkate nânyathā. athârthâpatty-ādinā pramāṇântareṇa tad antar-niviṣṭaṃ gṛhyate, tatas tad-apekṣayā yokṣyate dūrâsannâdi-bheda iti cen, na, tatrâpi vikalpa-yugalakânativṛtteḥ; tathā hi: tat pramāṇântaraṃ sva-prakāśam anya-prakāśaṃ vā? sva-prakāśaṃ cet, prathamasya kiṃ kṣūṇam?! anya-prakāśaṃ cet, tatrâpîyam eva vārtêty anavasthā. tasmāt svarūpam avabhāsayad eva jñānam artha-grahaṇāya vyāpriyata iti sthitam.
[NAV_1.4] jñānam ity anena tu yan naiyāyik âdibhiḥ paryakalpi sannikarṣaḥ pramāṇam iti tasya prāmāṇyaṃ nirasyati. yataḥ snāna-pānâvagāhanâdy-artha-kriyā-nirvartana-kṣamam arthaṃ niścityâvyavadhānena pravartante pramātāras tad eva jñānaṃ pramāṇam, na sannikarṣo jaḍatayâsti, avyavahita-nirṇayâbhāvād ity ākūtam. arthôpalabdhi-hetutvāt tasya prāmāṇyam iti ced, viśīrṇêdānīṃ pramāṇêyattā, dehâder api tat-kāraṇatayā prāmāṇyâpatter ity āstāṃ tāvat.
[NAV_1.5] bādha-vivarjitam ity amunā tu yat timirâdi-tiras-kṛta-nayana-dīdhiti-prasarâdīnāṃ nabhas-talâvalambi-niśīthinī-nātha-dvayâdi-pratibhāsaṃ, yac ca kutarka-bhrānta-cetasāṃ nija-nija-darśanâkarṇana-prabhavaṃ kṣaṇa-kṣayi-sāmānya-viśeṣâikântêśvarâdikṛta-bhuvana-pratibhāsaṃ jñānaṃ tat-pratyanīkârtha-pratyāyaka-pramāṇântarôpanipāta-plāvitatvāt pratikṣipati. viśeṣârtha-vi-śabdôpādānāt tu yaḥ khalu bahula-kāmalâvalepa-lupta-locana-balānāṃ dhavale jalaje pītimānam ādadhāno bodhaḥ samullasati, sa yady api sakala-kālaṃ tad-doṣâvyuparame pramātur nija-darśanena na bādhyate, tathâpi taj-jalaja-dhavalatā-grāhinā janântara-darśanena bādhitatvān na pramāṇam ity uktaṃ bhavati.

[NAV_1.6] samasta-lakṣaṇena tu yat pare pratyapīpadann "anadhigatârthâdhigantṛ pramāṇam", "avisaṃvādakaṃ pramāṇam", "arthôpalabdhi-hetuḥ pramāṇam" ity-ādi tan nirāsthat. tathā hy: anadhigatârthâdhigantṛtvaṃ kim abhidhīyate? jñānântareṇânadhigatam arthaṃ yad adhigacchati tat pramāṇam iti cet, tarhi taj jñānântaraṃ parakīyaṃ svakīyaṃ vā? tad yadi parakīyaṃ, tad ayuktaṃ, sarva-jña-jñānasya sakalârtha-gocaratayā sarva-prākṛta-loka-jñānānām adhigatârthâdhigantṛtvenâprāmāṇya-prasaṅgāt, tad-artha-grāhi-janântara-darśana-sambhavāc ca. atha svakīyaṃ, tatrâpi so 'dhigamyo 'rthaḥ kiṃ dravyam uta paryāyo yad vā, dravya-viśiṣṭaḥ paryāyaḥ paryāya-viśiṣṭaṃ vā dravyam iti, tathā kiṃ sāmānyam uta viśeṣa, āhosvit sāmānya-viśiṣṭo viśeṣaḥ, viśeṣa-viśiṣṭaṃ vā sāmānyam ity aṣṭau pakṣāḥ. tatra yady ādyam urarī-kuruṣe, tad ayuktaṃ, dravyasya nityatvâikatvābhyām anadhigatâṃśâbhāvāt. atha dvitīyaṃ, tad apy acāru, paryāyasya prācīna-saṃvedanôdaya-samaya-dhvastasya saṃvedanântara-prabhava-kālaṃ yāvat pratīkṣaṇâsambhavena viśeṣaṇânarthakyāt. uta tṛtīyaṃ, tad apy asādhīyo, vikalpa-dvayânatikramāt. sa hi dravya-viśiṣṭaḥ paryāyaḥ sama-kāla-bhāvinā jñānenânadhigato 'dhigamyate, yad vā kālântara-bhāvinêti. na tāvat sama-kāla-bhāvinā, tat-sambhavâbhāvena viśeṣaṇa-vaiphalyāt. na hi sambhavo 'sty ekasya pramātur eka-kālaṃ dravya-kroḍī-kṛtâika-paryāya-viṣaya-saṃvedana-dvaya-vṛtteḥ, tathânubhavâbhavāt, parasparam adhigatârthâdhigantṛtvenâprāmāṇya-prasaṅgāc ca. nâpi kālântara-bhāvinā, gṛhyamāṇa-paryāyasya kālântarânāskandanāt, pūrvôttara-kṣaṇa-truṭita-vartamāna-kṣaṇa-mātra-sambaddhatvāt tasya. etena paryāya-viśiṣṭa-dravya-pakṣo 'pi prativyūḍhaḥ, samāna-yoga-kṣematvāt. atha sāmānyaṃ, tad apy asambaddhaṃ, tad-ekatayā prathama-jñānena sākalya-grahaṇād uttareṣāṃ sāmānya-jñānānām adhigatârtha-gocaratayâprāmāṇya-prasaṅgāt. atha viśeṣaḥ, sa nityo 'nityo vêti vaktavyam. nityaś ced, evaṃ saty ādya-saṃvedanenâiva tasya sāmastya-grahaṇād uttareṣāṃ tad-viṣayāṇām adhigata-gocaratvenâprāmāṇya-prasaktiḥ. anityaś cet, paryāya-dūṣaṇena pratikṣiptiḥ. atha sāmānya-viśiṣṭo viśeṣaḥ, kâsya viśiṣṭatā: kiṃ tādātmyam uta tat-sannidhi-mātram? tādātmyaṃ cet, prathama-jñānena sāmānyavat tasyâpi grahaḥāt, anyathā tādātmya-kṣates, tad-viṣayânya-jñānānām aprāmāṇyaṃ prasajyeta. tat-sānnidhya-pakṣe tu dvayor api parasparaṃ viśakalita-rūpatvāt pakṣa-dvayôditaṃ dūṣaṇaṃ paścāl-lagnaṃ dhāvati. viśeṣa-viśiṣṭa-sāmānya-pakṣe punar etad eva viparītaṃ yojyam. tan nânadhigatârthâdhigantṛtvaṃ jñānasya kathañcid vicāra-bhāra-gauravaṃ sahata ity alakṣaṇam iti sthitam. avisaṃvādakatvam adhunā vicāryate: tat kiṃ pradarśitârtha-prāptyâhosvid prāpti-yogyârthôpadarśakatvena utâvicalitârtha-viṣayatvena bhavān jñānasya prāmāṇyaṃ kathayati? yadi prathamaḥ kalpas, tad ayuktaṃ, jala-budbud-ādi-mumūrṣu-padârthôtpādita-saṃvedanasyâpramāṇatôtpatteḥ, prāpti-kāle tasya dhvastatvāt. atha dvitīyas, tad apy acāru, prāpty-ayogya-deśa-sthita-graha-nakṣatrâdi-gocara-jñānasyâprāmāṇya-prasakter, anucita-deśâvasthānenâiva prāpty-anarhatvāt teṣām. atha tṛtīyaḥ pakṣas, tatrâpy avicalita-viṣayatāṃ katham avaiṣi? jñānântareṇa tad-viṣaya-nirākaraṇâbhāvād iti ced, etad evâsmābhir uditaṃ; kiṃ bhavataḥ paruṣam ābhāti? na hi sva-para-prakāśi jñānaṃ bādhā-rahitaṃ vimucyânyasya viṣayânirākaraṇaṃ jñānântareṇa prekṣāmahe. tat tad eva nyāyāt pramāṇaṃ bhavadbhir abhyupagatam iti. "arthôpalabdhi-hetuḥ pramāṇam" ity etad api na parīkṣāṃ kṣamate, śarīrâder api tat-kāraṇatayā prāmāṇya-prasaṅgāt. avyavahitam arthôpalambha-kāraṇaṃ pramāṇaṃ, na dehâdikam iti ced, evaṃ tarhi jñānam eva sva-parâvir-bhāvakaṃ nirbādhakaṃ ca pramāṇaṃ, na sannikarṣâdi, tad-sadbhāve 'py artha-paricchedâbhāvāt. tasmād etad eva cāru pramāṇa-lakṣaṇam iti.
[NAV_1.7] adhunā tat- saṃkhy ām āha: pratyakṣaṃ c êty-ādi; tatra siddhânta-prasiddha-pāramārthika-pratyakṣâpekṣayâkṣa-śabdo jīva-paryāyatayā prasiddhaḥ. iha tu vyāvahārika-pratyakṣa-prastāvād akṣa-dhvanir indriya-vacano gṛhyate. tataś câkṣaṃ pratigataṃ pratyakṣaṃ. yad indriyam āśrityôjjihīte 'rtha-sākṣāt-kāri jñānaṃ tat pratyakṣam ity arthaḥ. etac ca pratyakṣa-śabda-vyutpatti-nimittaṃ, na tu pravṛtti-nimittam. sa hy evaṃ vyutpāditaḥ sākṣād grāhya-grāhakaṃ jñāna-viśeṣaṃ lakṣayati, tatrâiva rūḍhatvāt, yathā gamana-kriyāyāṃ vyutpādito 'pi go-śabdaḥ kakud-ādimantaṃ piṇḍa-viśeṣaṃ gacchantam agacchantaṃ vā gocarayati, tatrâiva tasya prasiddhatvāt, na gamana-kriyā-yuktam api puruṣâdikaṃ, viparyayād iti. tataś ca sarva-jñānānāṃ yat svarūpa-saṃvedanaṃ tad api pratyakṣam ity uktaṃ bhavati, tatrâpi svarūpasya grāhyasya sākṣāt-karaṇa-sadbhāvād iti. akṣebhyaḥ parato vartata iti parokṣam. akṣa-vyāpāra-nirapekṣaṃ mano-vyāpāreṇâsākṣād-artha-paricchedakaṃ yaj jñānaṃ tat parokṣam iti-bhāvaḥ.
[NAV_1.8] ca -śabdau pratyakṣa-parokṣayos tulya-kakṣatāṃ lakṣayataḥ. tena yat pare prāhuḥ: "pratyakṣaṃ sakala-pramāṇa-jyeṣṭham" ityâdi tad apāstam bhavati, dvayor api prāmāṇyaṃ praty aviśeṣāt, viśadâviśada-pratibhāsa-viśeṣasya sato 'pi jyeṣṭhatāṃ praty anaṅgatvāt. pratyakṣasya puraḥsaratvāt parokṣasya kaniṣṭhatêti cen, nâyam ekântaḥ, sarvatrânyathânupapannatâvadhāritôcchvāsa-niḥśvāsâdi-jīva-liṅga-sadbhāvâsadbhāvābhyāṃ jīva-sākṣāt-kāri-pratyakṣa-kṣūṇe 'pi jīvan-mṛta-pratīti-darśanād, anyathā loka-vyavahārâbhāva-prasaṅgāt. kvacit pratyakṣa-parigṛhīta-sambandha-balāt parokṣaṃ pravartata iti pratyakṣasya jyeṣṭhatva-kalpane "paśya mṛgo dhāvatîty"-ādi-śabda-balāt kṛkâṭikā-moṭana-dvāreṇa mṛga-viṣayam, tathā smaraṇāt saṅketa-grahaṇād vâpūrvâpūrvârtha-darśana-kutūhalâdinā vana-deva-kulâdi-gocaraṃ parokṣa-pūrvaṃ pratyakṣaṃ dṛṣṭam iti parokṣasya jyeṣṭhatâsajyeta.
[NAV_1.9] dvidhê ti. "sarvaṃ vākyaṃ sâvadhāraṇaṃ pravartata" iti nyāyād, anyathā niyatârthâpradarśakatvena tad-uccāraṇa-vaiyarthya-prasaṅgād, viparītâkāra-nirākaraṇa-cāturyâyogena nirākāṅkṣa-pravṛtty-asiddher dvidhâivêty avadhāraṇena para-parikalpita-viparīta-saṃkhyântaraṃ tiras-kurute, tasya yukti-bādhitatvāt.

[NAV_1.10] tathā hi: pratyakṣam evâikaṃ pramāṇam ity asat, parokṣâbhāve tasyâiva prāmāṇyâyogāt. sa hi kāścit pratyakṣa-vyaktīr artha-kriyā-samarthârtha-prāpakatvenâvyabhicāriṇīr upalabhyânyās tad-viparītatayā vyabhicāriṇīś ca, tataḥ kālântare punar api tādṛśêtarāṇāṃ pratyakṣa-vyaktīnāṃ pramāṇatêtarate samācakṣīta. na ca pūrvâpara-parāmarśa-śūnyaṃ puro-varty-artha-grahaṇa-paryavasita-sattākaṃ pratyakṣaṃ pūrvâpara-kāla-bhāvinīnāṃ pratyakṣa-vyaktīnāṃ sādṛśyaṃ prāmāṇya-nibandhanam upalakṣayituṃ kṣamate. na câyaṃ sva-pratīti-gocarāṇām api pratyakṣa-vyaktīnāṃ prāmāṇyaṃ paraṃ pratipādayitum īśaḥ. tasmād avaśyantayā yathâdṛṣṭa-pratyakṣa-vyakti-sādharmya-dvāreṇâdhunātana-pratyakṣa-vyaktīnāṃ prāmāṇya-pratyāyakaṃ para-paripādakaṃ ca parokṣântar-gatam anumāna-rūpaṃ pramāṇântaram urarī-kartavyam. parâvabodhârthaṃ ca pratyakṣam evâikaṃ pramāṇaṃ nânyad astîty ullapann unmattatām ātmano lakṣayati, pratyakṣeṇa para-ceto-vṛtti-sākṣāt-karaṇâbhāvād vyāpāra-vyāhāra-ceṣṭā-viśeṣa-darśanād bodha-viśeṣâvagatau parokṣasya prāmāṇyaṃ balād āpatatîti nyāyāt. svargâdṛṣṭa-devatâdi-pratiṣedhaṃ na pratyakṣeṇa kartum arhati, tasya sannihita-mātra-viṣayatvāt. na câyaṃ tad-pratiṣedhena khara-kharaka- cārvāka tām āpnoti, pramāṇântaraṃ ca tat-pratiṣedhârthaṃ nêcchatîti viṣamam etat kathaṃ kuryād iti savismayaṃ naś cetaḥ. kiṃ ca, pratyakṣam api kathaṃ pramāṇatāṃ svī-karotîti vaktavyam, gṛhyamāṇa-padârthânvaya-vyatirekânukaraṇāt. tathā hi: tat samagra-sāmagrīka-padârtha-balenônmajjati, tat-abhāve visphāritêkṣaṇa-yugalasyâpi pramātur nôdīyata iti yadi brūṣe, parokṣe 'pi tarhi samānam evâitat, tad api bahir-artha-sāmarthyād evôllasati, tat-sambaddha-liṅga-śabda-dvāreṇa tasyôtpatter, anyathā parokṣâbhāsatā-prasaṅgāt, tasya câlīkatve pāramārthika-parokṣa-prāmāṇya-kṣater ayogād, anyathā pratyakṣam api gagana-talâvalambi-śaśa-dhara-yugalâvalokana-caturam alīkam avalokitam iti sakala-viśada-darśanāni satyatâbhimatāny apy alīkatām aśnuvīran. tan na pramāṇa-bhūtaṃ parokṣaṃ kadācana gṛhyamāṇa-padârtha-sattāṃ vihāyôtpattum utsahata iti pratyakṣavat pramāṇa-koṭim ārohati balād iti sthitam.
[NAV_1.11] tathā yad api parair ukta-dvayâtiriktaṃ pramāṇa-saṃkhyântaraṃ pratyajñāyi, tatrâpi yat paryālocyamānam upamānârthâpattivat pramāṇatām ātmasāt-karoti, tad anayor eva pratyakṣa-parokṣayor antar-bhāvanīyam. yat punar vicāryamāṇaṃ mīmāṃsaka -parikalpitâbhāvavat prāmāṇyam eva nâskandati, na tena bahir-bhūtenântar-bhūtena vā kiñcin naḥ prayojanam avastutvād ity apakarṇanīyam.
[NAV_1.12] atha katham upamānasya prāmāṇyam iti brūṣe, tad ucyate: prathamaṃ hi viśada-darśanâdhigata-go-piṇḍa-viśeṣasya "yathā gaus tathā gavaya" iti vākyâkarṇanâhitâtma-saṃskārasya puṃso 'ṭavyāṃ paryaṭato gavaya-piṇḍa-viśeṣa-viṣaya-vivikta-darśana-puraḥsaraṃ yat pūrvâpara-go-gavaya-piṇḍa-gocara-darśana-vyāpāra-sampādita-janmakam ayaṃ tena sadṛśo 'nayor vā sādṛśyam iti sādṛśya-viśiṣṭaṃ piṇḍaṃ piṇḍa-viśiṣṭaṃ sādṛśyaṃ vā gocarayat saṃvedanam udīyate tad upamānam iti. yathâhus tad-vādinaḥ:
"tasmād yad dṛśyate tat syāt sādṛśyena viśeṣitaṃ /
prameyam upamānasya sādṛśyaṃ vā tad-anvitam" // NAV_1.12:1 //
iti.
[NAV_1.13] tataś ca pūrvâpara-darśanayoḥ puro-varti-go-gavaya-piṇḍa-grahaṇa-paryavasita-sattākatvāt pūrvâpara-parāmarśa-śūnyatvād viśada-nirbhāsitayā śabdôllekha-rahitatvāt tad-adhikam avyabhicaritaṃ vyavahāra-kāri sādṛśyam avasyad upamānaṃ sva-para-prakāśitayā nirbādhakatvāc ca pramāṇam. pūrvâpara-piṇḍâtiriktam aparaṃ sādṛśyaṃ nôpalabhyata iti cet, ko 'yam upalambho yena nôpalabhyate sādṛśyaṃ yadi pratyakṣaṃ tat? yadi pratyakṣe sādṛśyam upamāna-gocaratvān na pratibhāti, ko 'syâparādhaḥ? na hi jñānântare tad-gocaro na pratibhātîti nirgocaraṃ tad iti vaktuṃ śakyam, itarathôpamāne 'pi pratyakṣa-nirgrāhyā vyaktir na bhātîti nirgocaram adhyakṣam anuṣajyeta. tad yathā sva-viṣaye 'dhyakṣaṃ pramāṇaṃ tathôpamānam api. na hi dvayoḥ prathamānayor ekaṃ prati viśeṣâbhāve pakṣa-pātaḥ kartuṃ yuktaḥ. etena pratyabhijñā-jñāna-smṛty-ūhâdīnām avisaṃvādakānāṃ parokṣa-viśeṣāṇāṃ prāmāṇyaṃ vyākhyātam avagantavyaṃ, samāna-nyāyânupātitvāt. tathā hi: prathamam artha-darśanam ātmani saṃskāram ādhatte, tādṛśa-darśanād asau saṃskāraḥ prabudhyate, prabuddhaḥ pūrvârtha-viṣayaṃ sa evâyaṃ taj-jātīyo vêty ullekhena pratyabhijñā-jñānam utthāpayati, tasyôrdhva-tiraścīna-bheda-sāmānya-dvayâvasthāpakatvād, asañjāta-pūrvârtha-gocara-darśanasya tad-udayâbhāvāt. tathā sa eva saṃskāras tādṛśârtha-darśanenâbhogâdinā vā prabuddho 'nubhūta-viṣayâsampramoṣa-lakṣaṇaṃ smaraṇam upajanayaty, adṛṣṭârthasya puṃsaḥ smaraṇânupapatter iti. ūho 'pi pratyakṣânumānâsaṃvedya-sādhyârthânyathânupapannatva-lakṣaṇa-liṅga-sambandha-grahaṇa-pravaṇaḥ pramāṇântaram iti kathayiṣyate.

[NAV_1.14] arthâpattis tu pratyakṣâdi-gocarī-kṛta-sphoṭâdi-padârthânyathânupapattyā dahana-śakty-ādikaṃ pāvakâder arthântaraṃ pūrva-darśana-gocarāt samadhikam avyabhicaritaṃ parikalpayantîti pramāṇatāṃ svī-karoty eva, tal-lakṣaṇa-yogāt. evam anyad api pratyakṣa-gocarâdhikya-sampādakaṃ nirākāṅkṣatayā vyavahāra-kāri yad yat saṃvedanaṃ tat tat pramāṇam iti samarthanīyaṃ, sva-para-prakāśi-nirbādhatvāt, pūrvâpara-sopāna-paddhati-darśanôttara-kāla-bhāvi-tat-saṃkhyā-saṃvedanavat. sarveṣāṃ câiteṣāṃ parokṣe 'ntar-bhāvo, 'nyathânupapannârthântara-darśana-dvāreṇa prastutârtha-saṃvedana-caturatvād iti. kiñcid-viśeṣāt tu pramāṇântara-parikalpane pramāṇêyattā viśīryetânantya-prāpter,āvaraṇa-kṣayôpaśama-vicitratayā jñāna-pravṛtter vicitratvād iti. nanu câivaṃ sati yat parokṣasya dvaividhyaṃ vakṣyamāṇam anumāna-śābda-bhedena tad api katham upapatsyate, tatrâpi hy āpta-praṇīta-vacana-prabhava-jñānasyârthânyathânupapannatvenânumānântar-bhāvo na durupapādaḥ? tataś cânumānam evâikam avaśiṣyate, tad eva parokṣa-śabdena, yady ucyate yuktam āste, viduṣām abhidhānaṃ praty anādarāt; satyam etad, evaṃ tu manyate: yady api kayācit prakriyayânumāne śābdam antar-bhāvayituṃ śakyaṃ, tathâpi tat prati vipratipadyante pare; 'tas tasyâhatya prāmāṇyaṃ samarthanīyam. na câpṛthag-bhūtasya tad-viviktaṃ vaktuṃ śakyam iti, ataḥ pārthakyenôpanyāsaḥ. anena câitad upalakṣayaty anyeṣām api parokṣa-viśeṣāṇām anumānântar-bhāva-sambhave 'pi yaṃ yaṃ prati pareṣāṃ vipratipattis taṃ taṃ parokṣān niṣkṛṣya vivikta-yukty-upanyāsena tasya tasya prāmāṇyam āvedanīyam. tathā ca śāstrântare yad ūhâdīnāṃ lakṣaṇam akāry ācāryais tad yuktam evêty uktam bhavati.
[NAV_1.15] kathaṃ tarhi mīmāṃsaka -parikalpito 'bhāvo na pramāṇam? nirgocaratvād iti brūmaḥ. tathā hi: pratyakṣam evânvaya-vyatireka-dvārena "bhū-talam evêdaṃ, ghaṭâdir nâstîti" vastu-pariccheda-prāvīṇyam ābibhrāṇaṃ tad-adhika-grāhyârthâbhāvāt pramāṇântaraṃ parikalpyamānaṃ nirasyatîti kiṃ naś cintayā, tasya sad-asad-rūpa-vastu-grāhiṇaḥ pratiprāṇi-prasiddhatvāt. atha kadācid abhidadhyād: adhyakṣaṃ bhāvâṃśam evâkalayatîndriya-dvāreṇôtpattes, tasya ca bhāvâṃśa eva vyāpārān; nâstitā-jñānaṃ tu vastu-grahaṇôttara-kālaṃ pratiyogi-smaraṇa-sadbhāve mānasam akṣa-vyāpāra-nirapekṣam unmajjati. tad uktam:
"na tāvad indriyeṇâiṣā nâstîty utpādyate matiḥ /
bhāvâṃśenâiva saṃyogo yogyatvād indriyasya hi" // NAV_1.15:1 //
"gṛḥītvāvastu-sadbhāvaṃ smṛtvā ca pratiyoginaṃ /
mānasaṃ nâstitā-jñānaṃ jāyate 'kṣânapekṣayā" // NAV_1.15:2 //
[NAV_1.16] atrôcyate bhāvâṃśād abhāvâṃśas tarhy abhinno bhinno vā? abhinnaś cet, katham agrahaṇam, bhāvâṃśād avyatiriktatvād eva, tat-svarūpavat. bhinnaś ced, ghaṭâdy-abhāva-vinirluṭhitaṃ bhū-talam ādya-darśanena gṛhyata iti ghaṭâdayo gṛhyanta iti prāptaṃ, tad-abhāvâgrahaṇasya tad-bhāva-grahaṇanântarīyakatvāt. tathā câbhāvo 'pi paścāt pravartamānas tān utsārayitum apaṭiṣṭhaḥ syād, anyathā pratyakṣam asaṅkīrṇasya saṅkīrṇatā-grahaṇād bhrāntam āpanīpadyeta. kiṃ ca, pramāṇâbhāvād arthâbhāvo 'bhāva-pramāṇena sādhyata iti bhavato 'bhiprāyaḥ:
"pramāṇa-pañcakaṃ yatra vastu-rūpe na jāyate /
vastu-sattâvabodhârthaṃ tatrâbhāva-pramāṇatā" // NAV_1.16:1 //
[NAV_1.17] iti-vacanāt, tad ayuktam, yataḥ pramāṇâbhāvaḥ kathaṃ grāhyaḥ? tad-grāhaka-pramāṇântarâbhāvād iti cet, tasyâpy abhāva-grahaṇe tad-grāhaka-pramāṇântarâbhāvo grāhya ity anavasthā. atha arthâbhāvāt pramāṇasya pramāṇâbhāvāc cârthasyâbhāvaḥ pratipadyeta iti manyethās, tad etad itarêtarâśrayaṃ durghaṭam āpadyeta: na yāvad arthâbhāvo 'gṛhītas tāvat pramāṇâbhāvaḥ sidhyaty, arthâbhāvaś ca pramāṇâbhāvāt setsyatîty āvartanāt. athêndriyavat svayam avijñāto 'pi pramāṇâbhāvo 'rthâbhāvaṃ jñāpayiṣyatîty abhidadhīthās, tad ayuktam, tasya tucchatayā sakala-śakti-viraha-lakṣaṇatvād, indriyasya tu tad-viparyastatayā jñānôtpādana-dakṣatvāt. tasmāt pratyakṣam evam bhū-talâdi-pratiniyata-vastu-grāhitāṃ bibharti, yadi tad-viparīta-ghaṭâdi-pratiyogi-vastv-antara-vaiviktyaṃ tasyâkalayati nânyathā, vijātīya-vyavacchedâbhāve tasyâiva pratiniyatatvâsiddheḥ, sakala-saṅkīrṇatayā grahaṇa-prasaṅgāt. ato 'dhika-grāhyâbhāvān nirviṣayatayâbhāvâkhyaṃ pramāṇaṃ yat paraiḥ paryakalpi tad apramāṇam iti sthitam.
[NAV_1.18] dvidhê ty asmin saty api pratyakṣaṃ ca parokṣaṃ cê ti niyata-dvaividhya-pradarśanena saugata -parikalpitaṃ ‘pratyakṣam anumānaṃ cêti'; dvaividhyam apakṣipati, tad-ākūtena tasyâyogāt. pratyakṣâtiriktaṃ hi tādātmya-tad-utpatti-lakṣaṇa-sambandhôpalakṣita-kārya-svabhāvânupalabdhi-rūpa-liṅga-traya-sampādita-janmakam anumānam eva pramāṇaṃ, na śābdôhâdikaṃ, sambandha-vikalatvād iti tad-ākūtam. ayuktaṃ câitat, pratyakṣânumānâtirikta-pramāṇântarâbhāva-grahaṇôpāyâbhāvāt. na tāvat pratyakṣāt pramāṇântarâbhāvâvagatis, tasya svalakṣaṇa-viṣayatvenâbhāva-grāhitā-virodhāt. nâpi svabhāva-kāryânumānābhyāṃ, tayor vastu-sādhakatvāt. nâpy anupalabdhes, tasyā apy atyantâbhāva-sādhana-virodhāt. sā hi catur-vidhā varṇyate mūla-bhedâpekṣayā, tad yathā -- viruddhôpalabdhir viruddha-kāryôpalabdhiḥ kāraṇânupalabdhiḥ svabhāvânupalabdhiś cêti. na tāvad viruddhôpalabdheḥ pramāṇântarasyâtyantâbhāvo, dṛśyâtmano viruddhasya vidhānenêtarâbhāva-sādhanāt, sannihita-deśa eva pratiyogy-abhāva-siddheḥ. etena viruddha-kāryôpalabdhir api vyākhyātā, tasyā api pratiṣedhya-virodhi-sannidhāpana-dvāreṇâbhāva-sādhakatvāt. kāraṇânupalabdhir api tad-deśâśaṅkita-kāryasyâivâbhāvaṃ sādhayati na sarvatra, svayam asiddhatvāt. svabhāvânupalabdhir apy eka-jñāna-saṃsargi-padârthôpalambha-rūpā tad-deśa eva pratidvandvy-abhāvaṃ gamayati. ataḥ pramāṇântarasyâpi kvacin niṣedhaḥ syān, na sarvatra. tan na pramāṇântara-bādhakaṃ samasti.

[NAV_1.19] pratyakṣânumānayoś ca prāmāṇyaṃ kuta iti cintyam. na tāvat pratyakṣāt, tasya nirvikalpakatayā sato 'py asat-kalpatvāt. tat-pṛṣṭha-bhāvī vikalpas tu na svalakṣaṇâmbhodhi-madhyam avagāhate; tat kathaṃ tatrâpraviṣṭas tat-svarūpaṃ niścinuyāt. apramāṇa-bhūtāc ca tasmāt prāmāṇya-nirṇaya iti nibiḍa-jaḍimâviṣkaraṇaṃ bhavatām. anumānāt prāmāṇya-nirṇaya iti cen, na, tasyâpi svalakṣaṇād bahiḥ plavanāt. aprāmāṇya-vyavacchedas tena sādhyata iti cen, na, vyavacchedasya vyavacchinnâvyatirekād, itarathândhakāra-nartana-kalpam anumānam āsajyeta, nirviṣayatvāt. kiṃ ca, tat-prāmāṇya-nirṇāyakam anumānaṃ pramāṇam apramāṇaṃ vā? na tāvad apramāṇam, tataḥ prāmāṇyâsiddheḥ. nâpi pramāṇaṃ, tat-prāmāṇya-sādhakâbhāvāt. na hi pratyakṣāt tat-siddhir, vikalpa-śūnyatayâkiñcit-karatvād ity uktam. anumānāt tu tat-sādhane vikalpa-yugalaṃ tad-avastham evâvatiṣṭheta, tat-prāmāṇya-sādhane 'py anumāna-kalpanêty anavasthā. kiṃ ca, gṛhīta-sambandhasyânumānaṃ pravarteta, sambandhas tri-kāla-gocaro grāhyo, na ca pratyakṣaṃ taṃ lakṣayituṃ kṣamate, pūrvâpara-kṣaṇa-truṭita-rūpa-vārtamānika-kṣaṇa-grahaṇa-paryavasita-sattākatvāt, tad-uttara-kāla-bhāvino vikalpasyâpi vyāvahārikâbhiprāyeṇa tan-niṣṭhatâbhyupagamāt. anumānād grahīṣyatîti cen nanu tad api sambandha-pūrvakaṃ pravarteta, tad-grahaṇe 'pîyaṃ vārtêty anavasthā. tasmād anumānam abhilaṣatā gaty-antarâbhāvāt tat-sambandha-grahaṇa-pravaṇas tri-kāla-gocaro 'vyabhicārī vitarko 'bhyupagantavyaḥ. tathā ca prastuta-tad-dvaividhyasya vighaṭitatvād, anyad api yad evaṃ-vidham avisaṃvādi jñānaṃ tat pramāṇam astv ity alaṃ śuṣkâbhimānenêti. yadi punaḥ sādhyârthânyathânupapanna-hetu-sampāditam anumānam iṣyeta, tadā pratyakṣam anumānaṃ cêty api dvaividhyaṃ ghaṭām aṭed eva; pratyakṣa-vyatirikta-jñānasya sāmastyenânumāne 'ntar-bhāva-sambhavāt, anyathânupapannârthântaram antareṇa parokṣârtha-viṣaya-pratīter abhāvād iti.
[NAV_1.20] sāmpratam anyathā sūtrâvayavenâiva prakṛta-niyama-kāraṇam āha: meya-viniścayād iti dvidhaivêti ca kākâkṣi-golaka-nyāyenâtrâpi sambandhanīyam. tataś câyam artho: dvābhyām eva prakārābhyāṃ meyasya grāhyârthasya viniścayāt svarūpa-nirṇayād; dve eva yathôkte pramāṇe na nyūnam adhikaṃ cêti. ayam atrâbhiprāyaḥ: sva-saṃvedanaṃ prati nikhila-jñānānām eka-rūpatayā sākṣāt-karaṇa-caturatvān nâsty eva bhedaḥ; bahir-arthaṃ punar apekṣya kaścic cakṣurâdi-sāmagrī-bala-labdha-sattākaḥ svâvayava-vyāpinaṃ kālântara-saṃcariṣṇuṃ sthagita-kṣaṇa-vivartam alakṣita-paramâṇu-pārimāṇḍalyaṃ sannihitaṃ viśada-nirbhāsaṃ sāmānyam ākāraṃ sākṣāt-kurvāṇaḥ prakāśaḥ prathate, tatra pratyakṣa-vyavahāraḥ pravartate. yaḥ punar liṅga-śabdâdi-dvāreṇa niyatâniyata-sāmānyâkārâvalokī parisphuṭatā-rahitaḥ khalv ātmano 'rtha-grahaṇa-pariṇāmaḥ samullasati sa parokṣatāṃ svī-karoti. na câitau prakārau vihāya prakārântareṇa jñāna-pravṛttiṃ paśyāmo, na câpaśyantaḥ pramāṇântara-parikalpanaṃ kṣamāmahe, na ca dvayoḥ prathamānayor ekaṃ nihnuvānam apekṣāmahe, viśeṣâbhāvāt. tasmād etad eva dvaividhyam urarī-kartavyam iti sthitam.
[NAV_2.0] sāmprataṃ yad asmābhiḥ prāg vivṛṇvadbhir vyudapādi, yad uta vipratipannâvyutpanna-vyāmohâpoha-saham ihêdaṃ pramāṇa-lakṣaṇam iti tat-sūtra-mātra-darśanād eva vimala-buddhayo 'vagaccheyuḥ. manda-matayas tu tāvatā na bhotsyanta iti -- taddhita-vidhitsayā vyaktaṃ pramāṇa-lakṣaṇâbhidhāna-phalaṃ pratipipādayiṣur api sapūrva-pakṣaṃ nirākāṅkṣaṃ lakṣayeyus ta iti tāvat pūrva-pakṣam utthāpayann āha:
prasiddhāni pramāṇāni vyavahāraś ca tat-kṛtaḥ /
pramāṇa-lakṣaṇasyôktau jñāyate na prayojanam

[NAV_2.1] iha vacanam uccārayatā vimṛśya-bhāṣiṇā pratyavamṛśyaṃ, kim idaṃ māmakaṃ vacanaṃ śrotṛ-saṃskārâdhāyakam uta nêti. itarathā paryālocita-kāritâsya hīyate. śrotṛ-saṃskārâdhāyakaṃ ced uccārayaty, anyathā viparyaya iti. etat tu pramāṇa-lakṣaṇa-vākyaṃ sakala-janânādi-prarūḍhârtha-pratyāyakatvād aśrotṛ-saṃskārâdhāyakam, yata āha: prasiddhāni praruḍhāni, nâdhunā sādhyānîty arthaḥ. pramāṇāni pratyakṣâdīni, parokṣa-gata-bhedâpekṣayā bahu-vacanaṃ vyakti-bhede sāmānyam api kathañcid bhidyata iti-darśanârtham. tathā hi: tad avivakṣita-vyaktikam eka-rūpatāṃ bibharti pramāṇam iti; vyakty-avacchedena punar avacchidyamānaṃ nānātāmādatte pratyakṣânumāna-śābdāni pramāṇānîti, vyakti-vyatiriktâvyatirikta-rūpatvāt tasya. tathā hi: śabdāc cakṣurâder vā dūrād vṛkṣa iti pratyaye dhava-khadira-palāśâdi-viśeṣânapekṣayā sādhāraṇaṃ vṛkṣatvam eva cakāsti, tasmāt tat tebhyo bhinnaṃ, tad-vyatirekiṇâkāreṇa jñāne pratibhāsanād, ghaṭâdivat. parisphuṭa-dhava-khadira-palāśâdi-viśeṣâvalokana-velāyāṃ tu na tad, atirekiṇā rūpeṇa prakāśata ity abhinnaṃ, tad-avyatiriktasya saṃvedanāt, tat-svarūpavat. viśeṣâbhinnam eva rūpaṃ tāttvikaṃ sāmānyasya, tasyâiva dāha-pākâdy-artha-kriyā-kṣamatvād, bhinnaṃ punaḥ kalpanā-buddhi-viṭhapitatvād avastu-rūpam iti cen, na, dvayoḥ prakāśamānayor ekasya nihnotum aśakyatvāt. anyathā bhinnam eva rūpaṃ svābhāvikam itarat tu kalpanā-buddhi-darśitam ity api vadatāṃ na vadana-bhaṅgaḥ syāt. artha-kriyā-kāritâviśeṣas tu bhinne 'pi rūpe na durupapādas, tasyâpi jñāna-sādhāraṇa-vyavahāra-karaṇa-dakṣatvāt. na cârtha-kriyā vastu-lakṣaṇam iti nivedayiṣyāmas, tasmāt sarvatra bhinnâbhinnau sāmānya-viśeṣāv iti darśanârtho bahu-vacana-nirdeśaḥ. āsatāṃ tāvat pramāṇāni.
[NAV_2.2] vyavahāraś ca tat-kṛtaḥ prasiddha iti sambandhaḥ. ca -śabdo 'pi-śabdârthaḥ. tenâyam artho: yad-arthaṃ pramāṇa-parīkṣaṇam asāv api jala-pāna-śīta-trāṇâdir vyavahāro 'nādi-prarūḍhaḥ, tan nirarthakaṃ pramāṇa-lakṣaṇâbhidhānam ity abhiprāyavān api paraḥ paruṣatā-parijihīrṣayâtmano 'nyathā prāha: pramāṇa-lakṣaṇasyôktau para-rūpa-vyāvartana-kṣamâsādhāraṇa-pramāṇa-dharma-kathana-rūpāyāṃ jñāyate nirṇīyate 'smābhir na prayojanaṃ tat-phalam, atisūkṣmatvāt tāvakâbhisandher iti kākvā praśnayaty ulluṇṭhayati cêti. kiṃ ca, pramāṇa-lakṣaṇam aniścitaṃ vâbhidhīyate, niścitaṃ vā svarūpeṇêti pakṣa-dvayam. na tāvad aniścitam, aniścitasya lakṣaṇatvâyogād, unmattaka-virutavat. atha niścitaṃ, tat kim apramāṇāt pramāṇād vā. na tāvad apramāṇād, apramāṇasya niścāyakatvâyogāt. yadi punar apramāṇam api niścāyakam iti saṅgīryeta, tadā pramāṇa-paryeṣaṇaṃ viśīryeta, nairarthakyâpatter, apramāṇād api niścāyâbhyupagamāt. atha pramāṇāt, tat kim alakṣaṇaṃ lakṣaṇôpetaṃ vā. alakṣaṇaṃ cen niścāyakaṃ pramāṇam, tarhi sarva-pramāṇānāṃ lakṣaṇâbhidhānam anarthakaṃ, tad-vyatirekeṇâpy artha-niścaya-siddher, bhavad-abhipreta-lakṣaṇa-niścāyaka-pramāṇavat. atha lakṣaṇôpetaṃ, tatrâpi vikalpa-yugalam anuvārita-prasaram anudhāvati: tal-lakṣaṇaṃ niścitam aniścitaṃ vā. na tāvad aniścitaṃ lakṣaṇaṃ lakṣyaṃ lakṣayati. niścayo 'pi pramāṇād apramāṇād vā. apramāṇān niścayâsiddheḥ pramāṇād iti vaktavyam. tad apy alakṣaṇaṃ salakṣaṇaṃ vā. alakṣaṇatve pūrvasyârtha-grahaṇe kiṃ kṣūṇam. salakṣaṇatve tal-lakṣaṇaṃ nirṇītam anirṇītaṃ vêti tad evâvartate. tan na pramāṇa-lakṣaṇâbhidhānôpāyo 'sti, tasmāt prasiddhāni pramāṇānîty aṅgī-kartavyam iti.
[NAV_3.0] adhunâcāryo gṛhītas tāvakīno 'bhiprāyo 'smābhir iti paraṃ pratyāyayaṃs tan-matam anudrāvya tad evânumanyamānas tathâpi lakṣaṇôkteḥ sāphalyamāvedayann āha:
prasiddhānāṃ pramāṇānāṃ lakṣaṇôktau prayojanam /
tad-vyāmoha-nivṛttiḥ syād vyāmūḍha-manasām iha

[NAV_3.1] etad abhyadhāyi bhavatā, yathā prasiddhāni pramāṇāni , tatas teṣāṃ lakṣaṇôktāv asādhāraṇa-dharma-kathana-viṣaye prayojanaṃ phalaṃ, kim iti śeṣas, tad etad ayuktam. yato yady api pratiprāṇi-prasiddhāni pramāṇāny, anyathā tat-kṛta-nikhila-vyavahārôccheda-prasaṅgāt, tad-ucchede ca dṛṣṭa-hāny-ādy-āpatteḥ, tathâpi kecid vitata-mohâvaṣṭabdhântaḥ-karaṇās tat-svarūpam anubhavanto 'pi na lakṣayanti, tatas tān avalokayatām asmākaṃ tad-viṣaya-kṛpā-parīta-cetasāṃ yathâvasthita-pramāṇa-lakṣaṇâvir-bhāvana-dvāreṇa vyāmoham eteṣām apasārayāma iti pramāṇa-lakṣaṇâbhidhānaṃ prati pravartate cetaḥ. tad idaṃ prayojanaṃ: tad-vyāmoha-nivṛttiḥ syād iti; tasmin pramāṇa-lakṣaṇe vyāmoho viparītâbhyupagamavatāṃ viparyāsa-lakṣaṇas tīrthyānāṃ pramāṇâpramāṇa-viveka-vikalānām, anadhyavasāyâtmakas tu mugdha-buddhīnāṃ laukikānām, tasya nivṛttir aviparīta-lakṣaṇâvagamād apagama ity arthaḥ, sā syād bhavet. keṣām ity āha: vyāmūḍhaṃ viparīta-graha-grastaṃ vicittatāṃ gataṃ mano 'ntaḥ-karaṇaṃ yeṣāṃ te tathā teṣām; ihê ti loke -- tad ayaṃ tātparyârthaḥ. yady anādi prasiddhaṃ pramāṇa-lakṣaṇaṃ prati na kecid api vyāmuhyeyus tadā yad bhavadbhiḥ prāg udagrāhi: ‘nirarthakaṃ pramāṇa-lakṣaṇâbhidhānam'; iti tad yuktam eva syāt. na câitad evaṃ; tatra vyāmūḍhānāṃ darśanāt. etena yad adāyi dūṣaṇaṃ ‘pramāṇa-lakṣaṇam aniścitaṃ niścitaṃ vâbhidhīyata'; ity-ādi tad api siddha-sādhyatā-madhya-pratibaddhatvān na bādhâvidhāyy asmākam iti mantavyam. vyāmūḍha-manaso 'pi prati pramāṇa-lakṣaṇa-prakāśane tal lagatîti cen, na, sva-saṃvedana-siddhasya vacanena prakāśanāt, tasya vyāmohâpoha eva vyāpārāt. yathā vivikta-bhū-talâvalokane 'py adhyakṣāt yo ghaṭâdi-vaiviktyaṃ na pratipadyate, kudarśana-vyāmohāt, taṃ pratyucyeta: ‘nâsty atra ghaṭa, upalambha-kāraṇa-samagratāyām apy anupalambhād', vaiviktyaṃ hi tatrâdhyakṣa-siddhaṃ, vacanād vyāmoho nivartyeta; tathêhâpi vidvadbhir draṣṭavyam. nirṇītaṃ tal-lakṣaṇam adhyakṣeṇa, tasya vyavasāya-rūpatvād, vacanaṃ punar viparītâropa-nirākaraṇe vyāpriyata iti sthitam. tad evaṃ pramāṇa-lakṣaṇaṃ sāmānyena pratipādya tad-gataṃ kucodyaṃ paryahāry ācāryeṇa.
[NAV_4.0] adhunā tad-viṣayām eva saṃkhyā-vipratipattiṃ nirācikīrṣatā ye pratyakṣa-parokṣa-lakṣaṇe pramāṇa-vyaktī prāk prakrānte, tayor api lakṣaṇaṃ prati vipratipadyante 'pare. atas tal-lakṣaṇam api vaktavyam iti tāvat pratyakṣa-lakṣaṇam abhidhātukāma āha:
aparokṣatayârthasya grāhakaṃ jñānam īdṛśam /
pratyakṣam, itaraj jñeyaṃ parokṣaṃ grahaṇêkṣayā

[NAV_4.1] tatra pratyakṣam iti lakṣya-nirdeśaḥ, aparokṣatayârthasya grāhakaṃ jñānam iti lakṣaṇa-nirdeśaḥ. parokṣo 'kṣa-gocarâtītas, tato 'nyo 'parokṣas , tad-bhāvas tattā tayā, sākṣāt-kṛtatayêti yāvat. aryata ity artho 'vagamyata iti hṛdayam; arthyata iti v ârtho dāha-pākâdy-artha-kriyârthibhir abhilaṣyata iti yāvat. tasya grāhakaṃ vyavasāyâtmakatayā sākṣāt paricchedakaṃ yaj jñānaṃ, tad īdṛśam itîdṛg eva pratyakṣam iti saṇṭaṅkaḥ. tatra jñāna-grahaṇena yat sāṃkhyāḥ prāhuḥ: ‘śrotr-ādi-vṛttiḥ pratyakṣam'; iti tat tiras-karoti, śrotr-ādīnāṃ prakṛti-vikāratayā tad-vṛtter vyāpāra-lakṣaṇāyā jaḍatayā pratyakṣatvâyogād; artha-paricchitti-hetutayā pratyakṣatve ālokâdi-jaḍa-kāraṇa-kalāpa-vyāpārasyâpi pratyakṣatâpadyeta, viśeṣâbhāvād iti.
[NAV_4.2] arthasya grāhakam ity asya grahaṇêkṣayê ti vakṣyamāṇa-pada-sāpekṣatvād, amunā bahir api ye 'rtha-kalâkalana-vikalaṃ sakalam api jñānaṃ pralapanti tān nirasyati; svâṃśa-grahaṇe hy antaḥ-saṃvedanaṃ vyāpriyate yathā -- tathā bahir apîtarathârthavaj jñāna-santānântarāṇy api viśīryeran, svapna-dṛṣṭântena tad-anumānasyôpaplava-mātratâpatteḥ, sva-vijñānasyâiva tathā tathā vijṛmbhaṇāt. tathā ca pramāṇa-prameya-pratipādya-pratipādaka-kārya-kāraṇa-bhāvâdayaḥ pralīyerann, ātma-vyatirekeṇâtmīya-pūrvôttara-kṣaṇayor api jñānasya pravṛtti-nirodhâpatteḥ. advaya-vijñāna-tattva-sādhanenânukūlam ācarasîti cet, syād etat, yadi bhavataḥ pramāṇa-paridṛṣṭa-sakala-vyavahārôcchedena kudarśana-vāsanâhitâdṛṣṭâdvaya-tattva-parikalpanāt pratikūlaṃ na syāt. tan nârtha-viraheṇa bahiḥ-pramāṇa-bhūta-jñānôllāso 'sti, nirhetukatva-prasaṅgād iti.
[NAV_4.3] grāhakam iti ca nirṇāyakaṃ draṣṭavyam, nirṇayâbhāve 'rtha-grahaṇâyogāt. tena yat tāthāgataiḥ pratyapādi: ‘pratyakṣaṃ kalpanâpoḍham abhrāntam'; iti tad apāstaṃ bhavati, tasya yukti-riktatvāt. tathā hi: te nirvikalpakatve 'dhyakṣasyâyuktīḥ kheṭayanti -- kilêdam artha-sāmarthyenôdīyate, sannihitârtha-kriyā-samarthârtha-grāhakatvāt. na cârthe dhvanayaḥ santi, tad-dhetu-vilakṣaṇa-kāraṇântara-janyatvāt, tataś câsāv upanipatya sva-gocaraṃ saṃvedanam utthāpayan svâkāram anukārayati. tan na tad-grāhiṇi vijñāne śabda-saṃśleṣo yuktaḥ. kiṃ ca, yady utpādakârthôpayoge 'pi taṃ tāvan na gṛhṇīyāt, saṃvedanam api tu smaraṇa-sampāditaṃ tad-abhidhāyaka-dhvani-saṃyojanaṃ pratīkṣamāṇaṃ tāvad āsīta, tarhi datto jalâñjalir artha-grahaṇasya. tathā hi: tam artham apaśyaṃs tasmin gṛhīta-saṅketaṃ tad-abhidhāyaka-dhvaniṃ nânusmaraty, upāyâbhāvād, ananusmaraṃś ca puro-vartiny arthe na yojayati, smṛty-upasthāpana-vyatirekeṇa tad-yojanâśakter, ayojayaṃś ca bhavad-abhiprāyeṇa na paśyatîti dhāndhyād āndhyamāpadyeta. yadi cêndriyajam api jñānaṃ vikalpa-kaluṣitam iṣyeta, tadā tad api mano-rājyâdi-vikalpavad vikalpântarâvir-bhāve sati nivarteta; na câitad asti, sannihita-go-piṇḍa-gocarasya cakṣurja-saṃvedanasyâśvâdi-viṣaya-vikalpôdaye 'py anivartanāt, saṃhṛta-sakala-vikalpasyâpi ca parisphuṭa-sannihitârtha-viṣaya-darśana-siddheḥ. tan nâkṣajaṃ jñānaṃ śabda-samparkam anubhavatîti.
[NAV_4.4] atra pratividhīyate -- yat tāvad uktam: aśabdakârtha-sāmarthyôdbhavatvād dhvani-rahitam adhyakṣam iti, tad ayuktaṃ, na hi śabdâsampṛktârthajam ity etāvatâivâbhilāpa-vinā-kṛtam iti vaktuṃ śakyam, anyathā jaḍârtha-janitam iti jaḍam api tat syāt. atha bodha-rūpa-manaskāra-sāhityān na jaḍam iti brūṣe, tathā saty abhilāpa-saṃsṛṣṭa-manaskāra-sanniyogāt sâbhilāpam api syāt. kiṃ ca, viviktāḥ paramâṇavaḥ svâkārârpaṇa-dvāreṇa sva-gocaraṃ jñānam utpādayantaḥ katham asantam ātmani svâvayava-vyāpinaṃ kālântara-saṃcariṣṇum ākāraṃ tatra prathayanti. vibhramād iti cen, na, nêdānīm arthe yad asti tad eva pratibhāti, tatrâsato 'pi sthūrâkārasya pratibhāsanāt. tathā śabdo 'pi. yady avidyamāno 'rthe tad-grāhiṇi jñāne pratibhāseta kiṃ kṣūyeta? yac côktam: ‘smaraṇa-janita-śabda-saṃyojanaṃ pratīkṣamānam arthôpayoge 'pi yady āsītêty'-ādi yāvad ‘āndhyam āpadyeta', tat tāvaka-pakṣe 'pi samānam. tathā hi: svalakṣaṇa-viṣayêndriyaja-nirvikalpaka-jñāna-sadbhāve 'pi na tāvad idaṃ-tayânidaṃ-tayā vârtha-vyavasthitir, yāvad vidhi-pratiṣedha-dvāreṇa vikalpa-yugalakaṃ pāścātyaṃ nodayate, yatrâivâṃśe vikalpaṃ janayati, tatrâivâsya pramāṇatêti-vacanān, nirvikalpakasya sato 'pi vyavahāraṃ praty asat-kalpatvāt. sa ca vikalpaḥ saṅketa-kāla-bhāvitam abhilāpa-sāmānyam anusmarata evôtpattum arhati, abhilāpa-sāmānya-smaraṇa-bījaṃ ca kutaḥ prabudhyeta? tādṛśa-darśanād iti cen, nanu tad api darśanaṃ nirvikalpakatvād arthaṃ nâtiśete, tat kathaṃ sāmānya-viṣaya-vikalpa-bījaṃ prabodhayet? arthaḥ punaḥ sāmānya-vyavasāyâtmikāṃ buddhiṃ na janayed iti bhavatāṃ kadāgrahaḥ. tad arthavat tad-viṣayaṃ darśanaṃ vyavasāya-śūnyatvān nâbhilāpa-sāmānya-gocara-smaraṇa-bījaṃ prabodhayati; tad aprabuddhaṃ na smaraṇaṃ janayaty; ajātaṃ smaraṇaṃ na śabdaṃ yojayaty; ayojitaḥ śabdo nârthaṃ niścāyayaty; aniścito 'rtho na vyavahāram avataraty; anavatīrṇo nâdṛṣṭād viśiṣyate; aviśiṣṭaḥ pramātur āndhyaṃ lakṣayatîti. tasmād yathā kathañcin-nirṇayâbhāvāt svayam apratītam api nirvikalpaka-darśanaṃ vāsanā-prabodha-dvāreṇa vikalpam utthāpyâtma-vyāpāram abhilāpayati katicid-aṃśa-viṣayaṃ, tathârtho 'pi yadi cakṣur-ādi-sāmagry-antaḥ-pātitvenâpratīta eva svayaṃ, tathā-svabhâvatvāt, saṅketa-kāla-bhāvitâbhilāpa-sāmānya-viṣayâtma-saṃskāra-prabodha-dvāreṇâtma-viṣayam abhilāpa-saṃsṛṣṭaṃ saṃvedanam ullāsayen nâtyantam ayuktaṃ paśyāmaḥ. na câyaṃ savikalpako bodho mano-rājyâdi-vikalpa-kalpaś, cakṣurâdi-sāmagrī-sampādyatvād, itarasya tu mano-mātra-prabhavatvāt. ataḥ kathaṃ tad-vikalpântarâvir-bhāve nivarteta? mānasa-vikalpasyâiva vikalpântareṇa nivartanād, asya tu kāraṇa-sāmarthyena balāt pravṛtteḥ. etena saṃhṛta-sakala-vikalpâvasthāyāṃ nâiṣa prāduḥṣyād ity etad api pratikṣiptam, asya pramātur icchayā saṃhartum aśakyatvān, mānasa-vikalpa-saṃharaṇa eva tat-sāmarthyôpapatter iti. etac ca śabda-sampṛkta-pratyakṣa-pakṣād apy ekânta-nirvikalpaka-pratyakṣa-pakṣasya pāpīyastāṃ darśayadbhir asmābhir udagrāhi.

[NAV_4.5] paramârthataḥ punaḥ pratyakṣe sākṣāc chabdôllekho nêṣyate, viśada-vyavasāyenârtha-sākṣāt-karaṇa-caturatvāt tasya. kevalaṃ tad api sannihitaṃ parisphuṭaṃ svâvayava-vyāpinaṃ kālântara-saṃcariṣṇuṃ sthagita-kṣaṇa-vivartam alakṣita-paramâṇu-pārimāṇḍalyaṃ padârthântaraiḥ saha samānâsamānâkāraṃ sva-paramâṇūnāṃ sāmānyâkāraṃ stambhâdhikaṃ padârthaṃ gocarayatîti savikalpakam ity ucyate, para-parikalpita-kṣaṇa-kṣayi-vivikta-paramâṇu-lakṣaṇa-svalakṣaṇa-grahaṇa-pravaṇa-nirvikalpaka-pratyakṣa-pratiṣedhârthaṃ kathañcid-abhilāpa-saṃsarga-yogya-gocaratā-darśanârthaṃ vā. evaṃ ca pratyakṣa-gocarī-kṛte 'rthe saṃjñā-saṃjñi-sambandha-grahaṇâdayas tad-viṣayāḥ śābda-vyavahārāḥ sarva eva nirupacaritā ghaṭanta ity uktaṃ bhavati. yadi punaḥ śabda-saṃsarga-yogya-pratibhāsam adhyakṣaṃ na syāt, tataḥ ko doṣa iti ced, vikalpânutthānena sakala-vyavahārôccheda-prasaṅgaḥ. tathā hi: nirvyavasāyaṃ darśanam atyanta-pāṭavôpetam api smṛti-bījâdhānaṃ tad-uttara-kāla-bhāvi vā tādṛśârtha-darśanaṃ tat-prabodhanam abhyāsa-vāsanā-pāṭave 'pi na vidhātum alaṃ, yataḥ sāmānya-vikalpôtpattyā vyavahāraḥ pravarteta, kṣaṇikatvâdiṣu sakala-kālaṃ nirvikalpakâdhyakṣa-dṛṣṭatayâbhyupagateṣv api tad-adarśanāt. tasmād yatra kutracid arthâṃśe pāścātya-vyavahāra-pravṛttis tatra prācīnaṃ saṃvedanaṃ nirṇāyakam abhyupagantavyam, anyathā kṣaṇikatvâdy-aṃśavat sarvâṃśeṣu vyavahāraḥ pralīyeta. tan na kadācana kalpanâpoḍhatvaṃ pratyakṣasya pramātur api pratīti-gocara-cāritām anubhavati. apratītaṃ câstîti śraddhātuṃ duḥśakam, atiprasaṅgād ity alakṣaṇam.
[NAV_4.6] abhrāntatvam api na jāghaṭīti, bhavad-abhiprāyeṇa sthira-sthūrârtha-grāhiṇaḥ saṃvedanasya viparyasta-rūpatvāt, tad-viparītasya tu svapna-kāle 'py aprakāśamānatvāt. tad yadi yathâvasthitârtha-grāhitvam abhrāntatvaṃ, tan na sambhavaty eva, vivikta-kṣaṇa-kṣayi-paramâṇūnāṃ kadācid apy apratibhāsāt, teṣāṃ ca pāramārthikatvāt. atha vyāvahārikâbhiprāyeṇa yad idaṃ ghaṭâdikaṃ svalakṣaṇam artha-kriyā-kṣamaṃ, tatra yan na bhrāmyati tad abhrāntam ity abhipretaṃ, tarhi kalpanâpoḍha-padam utsāraṇīyam, idānīm anena sahâvasthānâbhāvād, vyavahārâvatāriṇo ghaṭâdi-svalakṣaṇasya nirṇayenâiva grahaṇād, anyathā vyavahārâpravṛtter, dṛṣṭasyâpy adṛṣṭânatiśayanāt. tasmād vyavasāyâtmakam adhyakṣam ity etad eva cārv iti sthitam.
[NAV_4.7] aparokṣatayê ty anena tu parokṣa-lakṣaṇa-saṅkīrṇatām adhyakṣasya pariharati, tasya sākṣāt-kāritayā artha-grahaṇa-rūpatvād iti. īdṛśam ity amunā tu pūrvôkta-nyāyāt sāvadhāraṇena viśeṣaṇa-kadambaka-saciva-jñānôpapradarśanāt para-parikalpita-lakṣaṇa-yuktasya pratyakṣatāṃ pratikṣipati. evaṃ ca yad āhur: "indriyârtha-sannikarṣôtpannaṃ jñānam avyapadeśyam avyabhicāri vyavasāyâtmakaṃ pratyakṣam" tathā "sat-samprayoge puruṣasyêndriyāṇāṃ buddhi-janma tat pratyakṣam" ity-ādi tad ayuktam ity uktaṃ bhavaty, apūrva-prādur-bhāvasya pramāṇa-bādhitatvād, atyantâsatāṃ śaśa-viṣāṇâdīnām apy utpatti-prasaṅgāt. tasmād idam ātma-rūpatayā vidyamānam eva viśeṣa-kṛd-dhetu-kalāpa-sannidhānāt sākṣād artha-grahaṇa-pariṇāma-rūpatayā vivarteta; tathā côtpanna-janmâdi-viśeṣaṇaṃ na sambhavet. athâivaṃ-vidhârtha-sūcakam evâitad ity ācakṣīthās, tathā saty avigānam evêty āstāṃ tāvat.
[NAV_4.8] adhunā parokṣa-lakṣaṇaṃ darśayati: itarad ity-ādi. aparokṣatayârthasya grāhakaṃ jñānaṃ pratyakṣam ity uktam, tasmād itarad asākṣād artha-grāhakaṃ jñānaṃ parokṣam iti jñeyam avagantavyam. etad api sva-saṃvedanâpekṣayā pratyakṣam eva, bahir-arthâpekṣayā tu parokṣa-vyapadeśam aśnuta iti darśayann āha: grahaṇêkṣayê ti; iha grahaṇaṃ prakramād bahiḥ pravartanam ucyate, 'nyathā viśeṣaṇa-vaiyarthyāt; tasyêkṣâpekṣā tayā; bahiḥ-pravṛtti-paryālocanayêti yāvat. tad ayam artho: yady api svayaṃ pratyakṣaṃ, tathâpi liṅga-śabdâdi-dvāreṇa bahir-viṣaya-grahaṇe 'sākṣāt-kāritayā vyāpriyata iti parokṣam ity ucyate. etac ca bubhutsitârthânyathânupapannârthântara-pratīti-vaśād udaya-dharmakaṃ iti. sāmānya-lakṣaṇa-sadbhāvād ekâkāram api vipratipatti-nirākaraṇârthaṃ dvidhā bhidyate, tad yathā: anumānaṃ śābdaṃ cêti. yato 'dyâpi śabdasyârthânyathânupapannatvam eva pare na pratipadyante, na câpṛthak-kṛtasya tad-viviktaṃ vaktuṃ śakyam, ato bhedenôpanyāsaḥ.
[NAV_5.0] tatra tāvad anumāna-lakṣaṇam abhidhitsur āha:
sādhyâvinâbhuno liṅgāt sādhya-niścāyakaṃ smṛtam /
anumānaṃ, tad abhrāntaṃ pramāṇatvāt samakṣavat

[NAV_5.1] ihâpy anumānam iti lakṣya-nirdeśaḥ, tasya prasiddhatayā anūdyatvāt. sādhyâvinâbhuno liṅgāt sādhya-niścāyakam iti lakṣaṇa-nirdeśaḥ, tasyâprasiddhatayā vidheyatvād iti. atrâpy anumāna-śabdasya kartr-ādi-kāraka-vyutpatti-krameṇârtha-kathanaṃ pramāṇa-śabdavad draṣṭavyam. tataś cêhâpi liṅga-grahaṇa-sādhyâvinâbhāvitva-lakṣaṇa-liṅga-sambandha-smaraṇa-kālāt [Anu] paścān mīyate paricchidyate 'rtho 'numeyaḥ pāvakâdir yena jñānena tad anumānam iti. tat kiṃ-bhūtam ity āha: sādhya-niścāyakam iti -- sādhanam arhati, sādhayituṃ vā śakya iti sādhyo 'numeya ity arthaḥ; tasya niścāyakaṃ tat-svarūpa-nirṇāyakam iti yāvat. tat kuta ity āha: liṅgāl -- liṅgyate gamyate 'rtho 'nenêti liṅgaṃ hetus tasmāt. kiṃ-bhūtād ity āha: sādhyâvinâbhuna iti -- vinā bhavatîti vinâbhu, tato 'nyad avinâbhu, sādhyenâvinâbhu sādhyâvinâbhu, sādhyaṃ vimucya yan na bhavatîty arthaḥ, tasmāt sādhya-niścāyakaṃ jñānaṃ tad anumānam. smṛtam abhipretaṃ nītividbhir iti sambandhaḥ. tatra liṅgāt sādhya-niścāyakam ity anenânumānasya pratyakṣa-śābda-lakṣaṇa-saṅkīrṇatāṃ vārayati. sādhyâvinâbhuna ity anena para-praṇīta-liṅga-lakṣaṇa-vyudāsam ācaṣṭe.
[NAV_5.2] tataś ca yat pare procuḥ -- pakṣa-dharmatvânvaya-vyatireka-lakṣaṇa-rūpa-trayôpalakṣitāni trīṇy eva liṅgāni: anupalabdhiḥ svabhāvaḥ kāryaṃ cêti; tad uktam:
"anumeye 'tha tat-tulye sadbhāvo, nâstitâsati /
niścitânupalambhâtma-kāryâkhyā hetavas traya" // iti;
[NAV_2] tathânye: "'syêdaṃ kāryaṃ kāraṇaṃ saṃyogi samavāyi virodhi cêti laiṅgikam" iti, tathā: "pūrvavac cheṣavat sāmānyato-dṛṣṭam" ity-ādi -- tad bāla-pralapita-prāyam ity avagantavyaṃ, sarvatra sādhyâvinâbhāvitvasyâiva gamakatvāt, tad-rahitasya tu trailakṣaṇya-lakṣitasyâpy agamakatvād, itarathā tat-putratvâdīnām api gamakatva-prasaṅgān, niyamavat. trailakṣaṇyaṃ lakṣaṇaṃ, na yat-kiñcit, tenâyam aprasaṅga iti cen, na, niyamena sādhyâvinâbhāvitvasyâivôddīpanāt; tac ced asti kiṃ trailakṣaṇyâpekṣayā, tasyâiva gamakatvāt. tathā hi: jala-candrān nabhaś-candraṃ, kṛttikôdayāc chakaṭôdayaṃ, puṣpitâika-cūtāt puṣpitâśeṣa-cūtān, candrôdayāt kumudâkara-prabodhaṃ, vṛkṣāc chāyām ity-ādi pakṣa-dharmatva-virahe 'py anumimīmahe. kālâdikas tatra dharmī samasty eva, tatra pakṣa-dharmatā liṅgasya gṛhyata iti cen, nâtiprasaṅgād, evaṃ hi śabdasyânityatve sādhye kāka-kārṣṇyâder api gamakatva-prasaktes, tatrâpi lokâder dharmiṇaḥ kalpayituṃ śakyatvāt. tathânvaya-vikalo 'py anityaḥ śabdaḥ, śrāvaṇatvād ity ayaṃ samyag-ghetutayā samarthayituṃ śakya iti, nânvayo 'pi hetor lakṣaṇam. tathā hi: tāvakâkūtenâiva sakalaṃ sattvam anityatayā kroḍī-kṛtam iti bhāva-dharmaḥ śrāvaṇatvaṃ katham anityatāṃ vihāya vipakṣe vartitum utsaheta, tad-vikalasya niḥsvabhāvatâpatter, anityatā-vinirmuktasya sattvasyâsambhavāvat. etena sâtmakaṃ jīvac-charīraṃ, prāṇâdimattvān, nirātmakatve tad-vaikalya-prasaṅgād, ghaṭâdivad ity ayam api gamako vyākhyātaḥ, sādhyârthânyathânupapannatvasyâtrâpi sadbhāvāt, pakṣa-dharmatvânvayayos tv alakṣaṇatayā pratipādanāt.
[NAV_5.3] tathā kārya-svabhāvânupalabdhi-rūpa-liṅga-traya-niyamo 'pi kila tādātmya-tad-utpatti-lakṣaṇa-sambandhâstitvam eteṣv evêti yaḥ kriyate, so 'py ayuktaḥ, prakṛta-sambandha-dvaya-vikalasyâpi rūpâde rasâdi-gamakatva-darśanāt. mā bhūt tasya tādātmya-tad-utpattibhyāṃ gamakatvaṃ, samavāyād bhaviṣyati, tathâpi nânyathânupapannatvam eva hetor lakṣaṇam iti yadi vaiśeṣiko manyeta, so 'nyathā nirloṭhanīyaḥ. sa hi vikalpataḥ paryanuyojyaḥ: samavāyibhyaḥ samavāyo 'bhinno bhinno vā. yady abhinnaḥ, samavāyina eva tarhi, na samavāyaḥ, tad-avyatiriktatvāt, tat-svarūpavat. bhinnaś cet, sa kathaṃ teṣu varteta: sāmastyenâhosvid eka-deśena? tad yadi sāmastyena, tad ayuktaṃ, samavāya-bahutva-prasaṅgāt, pratisamavāyi tasya parisamāptatâvāpteḥ. athâika-deśena, tad apy acāru, sâṃśatā-prasaṅgena niravayavatva-kṣateḥ, svâṃśa-vartane 'pi sāmastyâika-deśa-codyâvatārāc ca. tatrâpi sāmastya-pakṣe bahutvaṃ tad-avastham eva. eka-deśa-pakṣe tv aṃśântara-prasaṅgenânavasthā. tan na samavāya-balāt gamakatāṃ praty āśāvidheyā, tasyâiva tatra duḥsthitatvāt. etena saṃyogino 'pi gamakatā pratyuktā, samāna-dūṣaṇatvāt. virodhino 'pi viruddhâbhāva-gamakatvam anyathânupapannatvam eva sūcayati, tad-abhāve gamakatvâyogāt.
[NAV_5.4] evaṃ para-parikalpitam anyad api liṅga-lakṣaṇaṃ yad gamakatâṅgaṃ tad anyathânupapannatvaṃ na vyabhicarati, sādhyaṃ vinâpy upapadyamānasya gamakatā-vaikalyād iti; atrâiva vyāpake liṅga-lakṣaṇe 'ntar-bhāvanīyaṃ, viparītaṃ tu nirasanīyam iti sthitam.

[NAV_5.5] tad evam anumāna-lakṣaṇaṃ pratipādyâdhunā yac chauddhodani-śiṣyakair nyagādi, yad uta -- bhrāntam anumānam, sāmānya-pratibhāsitvāt, tasya ca bahiḥ-svalakṣaṇe vyatirekâvyatireka-vikalpābhyām apākriyamāṇatayâyogāt, tad-rūpatayā ca tena tasyâdhyavasāyād, atasmiṃs tad-grahaṇasya ca bhrānti-lakṣaṇatvāt. prāmāṇyaṃ punaḥ praṇālikayā bahiḥ svalakṣaṇa-balâyātatvād anumānasya. tathā hi: nârthaṃ vinā tādātmya-tad-utpatti-rūpa-sambandha-pratibaddha-liṅga-sadbhāvo, na tad vinā tad-viṣayaṃ jñānaṃ, na taj-jñānam antareṇa prāg-avadhārita-sambandha-smaraṇaṃ, tad-asmaraṇe nânumānam ity, arthâvyabhicāritvād bhrāntam api pramāṇam iti saṅgīryate; tad uktam: "atasmiṃs tad-graho bhrāntir api sambandhataḥ pramêti" -- tad apākartum āha: tad abhrāntam ity-ādi. tad anumānaṃ, bhrāmyati sva-gocare viparyasyatîti bhrāntaṃ, tato 'nyad abhrāntam , aviparītârtha-grāhîti yāvat. iyaṃ ca pratijñā. pramīyate yathâvasthito 'rthaḥ paricchidyate 'nenêti pramāṇaṃ, tad-bhāvas tat-tvaṃ tasmāt. ayaṃ tu hetuḥ. saṅgatam akṣāṇām iti samakṣaṃ, tad iva samakṣavad iti dṛṣṭântaḥ. tad idam anumānasya bhrāntatā-nirākārakaṃ sampūrṇâvayavam, upanaya-nigamanayor avayava-traya-pratipādanenâivâkṣiptatvāt. pramāṇaṃ sūcitam, prayogas tv evaṃ draṣṭavyo: 'bhrāntam anumānaṃ, pramāṇatvād, iha yad yat pramāṇaṃ tat tad abhrāntaṃ yathā samakṣaṃ, tathā ca pramāṇaṃ bhavadbhir abhyupagamyate 'numānaṃ, tasmāt pramāṇatvād abhrāntam iti pratipadyantām iti. tatrârtha-vādī tāvat samakṣa-lakṣaṇe dṛṣṭânte sādhya-vikalatām āvir-bhāvayituṃ na pārayati, svayam eva samakṣasyâbhrāntatayā 'bhyupagamāt. śūnya-vādinaḥ punaḥ samastâpalāpitvāt pramāṇa-prameya-vyavahāraṃ praty ayogyatâivêti na tam adhikṛtya sva-sādhana-doṣāḥ parihartavyāḥ, sva-vacana-bādhita-pratijñatvena tad-vādôtthānâbhāvāt. tathā hi: sarvâbhāva-pratipādakaṃ vaco 'sti, nâsti vā? yady asti tarhi pratijñā-hāniḥ. atha nâsti, sakala-bhāva-siddhiḥ, pratiṣedhakâbhāvāt.
[NAV_6.0] jñāna-vādī punar vedya-vedakâkāra-vikalaṃ sakala-vikalpa-gocarâtītaṃ nirvikalpakaṃ vivikta-pāramārthika-sva-saṃvedana-vedyaṃ saṃvedanam āgūryânādi-kālâlīna-vāsanā-bala-prabhāvitaṃ grāhya-grāhakâkāra-kaluṣitaṃ bahiṣ-prathamānaṃ nikhilam api jñānaṃ viparyastatayā pratijānānaḥ samakṣa-lakṣaṇasya prakṛta-dṛṣṭântasya sādhya-śūnyatām abhidadhyād, atas tan-mata-vikuṭṭanârtham āha:
na pratyakṣam api bhrāntaṃ pramāṇatva-viniścayāt /
bhrāntaṃ pramāṇam ity etad viruddhaṃ vacanaṃ yataḥ

[NAV_6.1] yad bhavataś cetasi vivartate, yad uta na kevalam anumānaṃ bhrāntaṃ, kiṃ tarhi yad bhavadbhir dṛṣṭântatayôpāttaṃ pratyakṣaṃ tad api bhrāntam eva, "sarvam ālambane bhrāntam" ity vacanāt, tad etan na. kuta ity āha: pramāṇatva-viniścayād iti, pramāṇa-bhāva-nirṇayād ity arthaḥ.
[NAV_6.2] nanu ca pramāṇatām abhrāntatânyathânupapannāṃ yadi paraḥ pratipadyate, tatas tām abhyupagacchan kathaṃ bhrāntatā-vipratipattiṃ vidadhyād iti pārśva-sthita-vacanâvakāśam āśaṅkya, bhrāntatā-pramāṇatayor virodha-sādhanena tataḥ pramāṇatāṃ vyāvartyânanya-śaraṇatayā pratijñātâbhrāntatâkrāntāṃ tāṃ darśayann āha: bhrāntam ity-ādi. bhrāntaṃ viparyastam atha ca pramāṇaṃ grāhya-pariccheda-hetur ity etad vacanam evaṃ-viddhârtha-pratyāyako dhvanir viruddhaṃ , pūrvâpara-vyāhatârtha-garbhatvāt.
[NAV_6.3] nanu ca nâivâsya viruddhatā, tathā hy: avidita-paramârtha-vyāvahārikâbhiprāyeṇa loka-saṃvṛtiṃ ghaṭayanto vayaṃ dṛḍhatara-vāsanā-prabodha-sampādita-sattākayoḥ pratyakṣânumānayoḥ pramāṇatām ācakṣmahe, tad-abhiprāyeṇa darśitârtha-prāpakatvena tayor avisaṃvādakatvāt. śithila-vāsanâunmukhya-nirmita-janmakayoḥ punar apramāṇatāṃ, tad-ākūtenâiva darśite 'rthe vipralambhanād iti, bhrāntatāṃ punas tattva-cintakâbhiprāyeṇa sakalasya bahir upaplavamānasya grāhya-grāhakâkāra-kāluṣya-dūṣitasya pratibhāsasya pāramārthikâdvaya-saṃvedana-viparyasta-rūpatvād abhidadhmahe, bahiḥ pratibhāsasya tad-grāhyârtha-vicārâkṣamatayôpapluta-rūpatvāt. tathā hy: artho 'vayavi-rūpo 'vayava-rūpo vā syād, gaty-antarâbhāvāt. na tāvad avayavi-rūpo vicāraṃ kṣamate, 'vayava-virahe 'vayavitvâyogāt, teṣu ca tad-vṛtti-vikalpânupapatteḥ. tathā hi: teṣv asāv ekadeśena vartate sāmastyena vā. na tāvad ekadeśena, tasya svayaṃ niravayavatvāt. avayava-vṛtti-nimittam aṃśântara-kalpane tad-vṛttāv apy aṃśântara-kalpana-prasaṅgas, tathā cânavasthā. nâpi sāmastyena, praty-avayavaṃ parisamāpta-rūpatayâvayavi-bahutva-prasaṅgāt. bheda-pakṣe doṣo 'yam, abheda-pakṣe nâstîti cen, na: tatrâpy avayava-mātram avayavi-mātraṃ vā syād, itarêtarâvyatiriktatvād, itarêtara-svarūpavat. kiṃ ca, samastâvayava-vyāpino 'vayavino 'bhyupagame paṭâder eka-deśa-rāga-kampa-darśanâdiṣu sakala-rāga-kampa-darśanâdīni durnivārāṇi syur, ekasya rāgârāgâdi-viruddha-dharmâdhyāsâyogād iti. nâpy avayava-rūpo 'rtho vicāra-gocara-cārī kara-caraṇa-śiro-grīvâdīnām avayavānāṃ svâvayavâpekṣayâvayavi-rūpatayā tad-dūṣaṇenâivâpāstatvāt. paramâṇūnāṃ niraṃśatayâvayavatvam upapadyata iti cen, na, teṣām api dik-ṣaṭka-sambandhena ṣaṭ-aṃśatâpatter, anyathâvasthānâbhāvāt. tataś cârtha-virahāt tad-unmukho grāhyâkāro 'līkas, tad-alīkatāyāṃ grāhakâkāro 'pi nâvasthānam ābadhnāti, grāhyâbhāve grāhakâyogāt. tad-apekṣayâiva tat-svarūpa-sthitiḥ, grāhya-grāhakâkāra-vilaye ca bodhâkāro 'vaśiṣyate, tasya sarvatrâvyabhicarita-rūpatvāt, tasmāt sa eva pāramārthika iti.
[NAV_6.4] atra pratividhīyate -- yad avādi saṃvedanam advayaṃ pāramārthikaṃ, grāhya-grāhakâkāra-pravṛttaṃ punar atāttvikam iti, tad ayuktaṃ, pramāṇâbhāvāt. tathā hi: bahir antaś cânekâkāratayā harṣa-viṣādâdibhiḥ sthira-sthūratâdy-aneka-dharma-parikaritârtha-grahaṇa-pariṇāmaiś ca vivartamānaṃ saṃvedanam upalabhyate, na punar vedya-vedakâkāra-viviktaṃ yādṛg bhavadbhir upavarṇyate jñānaṃ tādṛśaṃ kasyacit kadācana pratīti-gocara-cāritām anubhavaty, advaya-pratibhāsasya svapna-daśāyām apy ananubhūteḥ. na ca tattva-cintakā api pramāṇam antareṇa svâkūtaṃ pratiṣṭhāpayantaḥ prekṣāvatām avadheya-vacanā bhavanty, anyathâikam acetanam avyayam api brahmânekaṃ cetanaṃ kṣaṇa-bhaṅguratâkrāntam avidyātaḥ prathata iti bruvāṇo 'nirākāryaḥ syāt. yad api bahir-artha-nirākaraṇa-dhiyā avayavy-avayava-dvāreṇa dūṣaṇam adāyi, tad api bahir antaḥ prathamāna-sakalâsumat-pratīta-pratibhāsa-mudgara-nirdalita-śarīratayā bhakta-madhya-niṣṭhyūta-darśinaḥ purato vipratāraṇa-pravaṇa-kuṭṭinī-śapatha-prāyam iti na vidvaj-jana-manāṃsi rañjayati, pratyakṣa-pratibhāsâpahnave tan-mūlakatvāt kuyukti-vikalpānām utthānâbhāvāt. kiṃ ca, saṃvedanasyâpi sitâsitâdy-anekâkāreṣv ekasya vartane bhedâbheda-sāmastyâika-deśâdi-codyaṃ samānam evêti na dūṣaṇam. anekâkāra-vivartasyâlīkatvān na tena saha saṃvedanasya pāramārthikasya bhedâbhedâdi-cintêti cen, nanv evam itarêtarâśrayaṃ duruttaram āḍhaukate. tathā hi: tad-alīkatva-siddhāv advaya-saṃvedana-siddhis, tat-siddhau ca tad-alīkatvam iti nyāyāt. anyac câdvayam apy eka-kṣaṇa-varti saṃvedanaṃ yathā pūrvôttara-kṣaṇābhyāṃ sambandham anubhavati, tathā niraṃśā api yadi paramâṇavo dig-aṃśaiḥ paramâṇv-antarair vā saṃśleṣamāgaccheyuḥ kim ayuktaṃ syāt. na câvayavy-avayavayor ekânta-vyatirekâvyatireka-pakṣe yad dūṣaṇaṃ tad asmat-pakṣa-bādhā-karaṃ, parasparâvinirluṭhita-rūpayor vivakṣayā sandarśanīya-bhedayos tayor abhyupagamād, bahir antaś ca tathâiva prakāśamānatayā tayor nihnotum aśakyatvāt. etena rāgârāga-kampâkampâdi-virodhôdbhāvanam api prativyūḍhaṃ, pramāṇa-prasiddhe 'rthe virodhâbhāvāt, pramāṇa-bādhitasyâiva viruddhatvāt, kuyukti-vikalpānāṃ ca pratyakṣâpahnave nirmūlatayā bādhakatvâyogāt, tad-uddalitatvenôtthānâbhāvād, bhinna-pravṛtti-nimittatvāc ca sarva-dharmānāṃ tad-viparyaya-sampādyo virodho dūrâpāsta eva. kiṃ ca, svayam eva saṃvedanaṃ paramârtha-saṃvyavahārâpekṣayā pratyakṣâpratyakṣa-savikalpakâvikalpaka-bhrāntâbhrāntâdi-rūpam abhyupayato bahir-arthe viruddha-dharmâdhyāsa-pratiṣedha-buddhiḥ kevalaṃ jāḍyaṃ sūcayati. tan na pramāṇaṃ kathañcid bhrāntaṃ samasti, svarūpa-pracyava-prasaṅgād iti sthitam.

[NAV_6.5] nanu ca tad-darśitârthâlīkatayā jñānasya bhrāntatā, na svarūpeṇa, na ca tad-udaya-samaye kasyacid idam alīkârtham idaṃ tv analīkârtham iti vivekenâvadhāraṇaṃ samasti, bhrāntâbhrāntâbhimatayos tad-eka-rūpatayā prakāśanāt. yadā ca viśada-darśana-patha-cāriṇo 'pi śaśa-dhara-yugalâdayo 'līkatām āviśanto dṛśyante, tadā sakala-satyârthatâbhimata-pratibhāseṣv apy alīkârthatâśaṅkânivṛtter anāśvāsa eva. na ca tad-artha-prāpty-ādikam ārekā-nirākaraṇa-kāraṇaṃ kalpanīyaṃ, svapnâvasthāyāṃ tat-sadbhāve 'py alīkârthatā-siddheḥ. bādhaka-pratyayôpanipātāt tasyâsatyârthatêti cen, na, tasya sva-gocara-paryavasitatvena bādhakatvâyogāt. anyathā nīlam ādadānā devadatta-buddhiḥ prāk-pravṛtta-pīta-buddher bādhikâpadyeta. sarva-pratibhāsasya bādhakâbhāva-siddheś ca samānatā. tasmād bhrāntâbhrānta-jñāna-bhrāntir iyaṃ bhavatāṃ, vivekâbhāvena sarvasyâlīkârthatvād iti.
[NAV_7.0] atrâha:
sakala-pratibhāsasya bhrāntatvâsiddhitaḥ sphuṭaṃ /
pramāṇaṃ svânya-niścāyi dvaya-siddhau prasidhyati

[NAV_7.1] evaṃ manyate: yo 'pi samasta-saṃvedanasya bhrāntatāṃ pratijānīte, tenâpi tat-sādhakasyâbhrāntatâbhyupagantavyā, tad-bhrāntatve tat-pratipāditârthâlīkatvena sakala-jñānâbhrāntatā-prasaṅgād, anyathā tad-bhrāntatâyogāt. evaṃ ca taj-jātīyam anyad apy abhrāntaṃ syāt, tataś ca sakala-pratibhāsasya samasta-saṃvedanasya bhrāntatvâsiddhito viparyastatvâniṣpatter yat sphuṭaṃ svânya-niścāyi suniścitatayā sva-para-prakāśakaṃ tat pramāṇam iti sambandhaḥ. tac ca dvaya-siddhau svarūpârtha-lakṣaṇa-yugma-niṣpattau prasiddhyati niṣpadyate, anyathā prameyâbhāve pramāṇâbhāvāt. tasmāt pramāṇam urarī-kurvāṇenârtho 'py abhyupagantavya ity abhiprāya iti.
[NAV_8.0] tad evaṃ svârthânumāna-lakṣaṇaṃ pratipādya tad-vatāṃ bhrāntatā-vipratipattiṃ ca nirākṛtyâdhunâpratipādita-parârthânumāna-lakṣaṇa evâlpa-vaktavyatvāt tāvac chābda-lakṣaṇam āha:
dṛṣṭêṣṭâvyāhatād vākyāt paramârthâbhidhāyinaḥ /
tattva-grāhitayôtpannaṃ mānaṃ śābdaṃ prakīrtitam

[NAV_8.1] atrâpi śābdam iti lakṣyam, anūdyatvāt. dṛṣṭêṣṭâvyāhatād ity-ādi lakṣaṇaṃ, vidheyatvāt. dṛṣṭena pramāṇâvalokiten êṣṭaḥ pratipādayiṣito 'vyāhato 'nirākṛtaḥ sāmarthyād artho yasmin vākye tat-tathā, pramāṇa-niścitârthâbādhitam iti yāvat, tasmāt. paramo 'kṛtrimaḥ puruṣôpayogī śakyânuṣṭhāno v ârtho vācyas, tam abhidhātuṃ śīlaṃ yasya tat paramârthâbhidhāyi , viśiṣṭârtha-darśakam ity arthaḥ. tatas tattva-grāhitayôtpannaṃ prakṛta-vākya-pratipādyârthâdāna-śīlatayā labdhâtma-sattākaṃ yan mānaṃ tac śābdam iti prakīrtitam upavarṇitaṃ pūrvâcāryair iti sambandhaḥ. tatra dṛṣṭêṣṭâvyāhatād ity anena kutīrthika-vacasāṃ laukika-vipratārakôktīnāṃ ca śābdatāṃ nirasyati, pramāṇa-bādhitatvāt. vākyād ity amunā tu vākyasyâiva niyatârtha-darśakatvāt paramârthâbhidhāyitêti darśayan padāc chābdâbhāvam āha. paramârthâbhidhāyina ity anena jvara-hara-takṣaka-cūḍā-ratnâlaṅkārôpadeśâdi-vacana-prabhava-jñānasya niṣphalatayā prāmāṇyaṃ nirācaṣṭe. tattva-grāhitayôtpannam ity amunā tv evaṃ-bhūtād api vākyāc chrotṛ-doṣād viparītâdy-artha-grahaṇa-caturatayā prādur-bhūtasya śābdatvaṃ vārayati. mānam ity anenântar-bhāvita- prô pasargârthena śābde parasyâprāmāṇya-buddhiṃ tiras-kurute, tad-aprāmāṇye parârthânumāna-pralaya-prasaṅgāt, tasya vacana-rūpatvāt. try-avayava-hetu-sūcakatvenôpacāratas tasya prāmāṇyaṃ, na tattvata iti cen, nâpramāṇasya sūcakatvâyogāt. nanu ca hetu-pratipādane yadi tat pramāṇaṃ, tato hetu-samarthaka-pramāṇântara-pratīkṣaṇaṃ viśīryeta, tenâiva nirṇīta-svarūpatvāt tasya, pramāṇa-prasiddhe punaḥ pramāṇântara-vaiyarthyāt. nâitad asti, bhavat-parikalpitâdhyakṣasyâpy aprāmāṇya-prasaṅgāt: tad-darśite 'rthe vikalpa-pratīkṣaṇāt tasyâiva prāmāṇyam āsajyeta. tad-gṛhītam evârtham asāv abhilāpayatîti cec chabda-pratipāditaṃ hetuṃ pramāṇântaraṃ samarthayata iti samāno nyāyaḥ.
[NAV_9.0] śābdaṃ ca dvidhā bhavati: laukikaṃ śāstra-jaṃ cêti. tatrêdam dvayor api sādhāraṇaṃ lakṣaṇaṃ pratipāditaṃ. samarthanaṃ punar avipratāraka-vacana-prabhavasyêhâdi-vākya-prastāva eva laukikasya vihitaṃ, śāstra-jasya tu vidhātavyam iti yādṛśaḥ śāstrāt taj-jātaṃ pramāṇatām anubhavati tad darśayati:
āptôpajñam anullaṅghyam adṛṣṭêṣṭa-virodhakam /
tattvôpadeśa-kṛt sārvaṃ śāstraṃ kāpatha-ghaṭṭanam

[NAV_9.1] śāsti śikṣayati jīvâjīvâdi-tattvaṃ grāhayati, śiṣyate 'nenêti vā śāstram . tat kiṃ-bhūtam iti tad-viśeṣaṇāny āha. āptaḥ prakṣīṇâśeṣa-rāgâdi-doṣa-gaṇas, ten ôpajñam ādāv upalabdham. anenâpauruṣeyâpoham āha, tasya pramāṇa-bādhitatvāt, puruṣa-vyāpārâbhāve vacanânupalabdher, upalambhe 'pi tad-arthânavagamāt, tad-artha-niścayârthaṃ puruṣâśrayaṇe gaja-snāna-nyāya-prasaṅgāt, tasya rāgâdi-kaluṣitatvena vitathârtha-kathana-pravṛtteḥ. tad-anuṣṭhānād api sva-kārya-siddhau praṇayanârtham api puruṣaḥ kiṃ nêṣyate, viśeṣâbhāvāt. tan na kṣīṇa-doṣa-vacanaṃ vyatiricyânyataḥ prekṣāvatāṃ para-lokâdāv adṛṣṭe 'rthe pravṛttir yuktā; tat tad eva śāstraṃ, nirupacarita-śabdârthôpapatter ity āstāṃ tāvat.
[NAV_9.2] ata evôllaṅghyate prābalyena gamyate 'bhibhūyate anyair ity ullaṅghyaṃ, tato 'nyad anullaṅghyaṃ , sarva-vacanâtiśāyîti yāvat. ata eva dṛṣṭena pramāṇa-nirṇīten êṣṭa sya tad-vācyasya virodho yasmiṃs tat-tathā tad eva, yadi vā dṛṣṭaḥ pramāṇena, iṣṭo vacanântareṇa, tayor virodhakaṃ , tad-viruddhârthâbhidhānāt, tato 'nyad adṛṣṭêṣṭa-virodhakam , abādhârthâbhidhāyîty arthaḥ.
[NAV_9.3] tad-iyatā śāstrasya svârtha-sampad uktā. adhunā tattvôpadeśâdīnāṃ parârthatvāt parârtha-sampadam āha: tattvaṃ jīvâdayaḥ padârthāḥ, pramāṇa-pratiṣṭhitatvāt, teṣāṃ upadeśaḥ svarūpa-prakāśanaṃ tad-rakṣaṇâdi-vidhānaṃ vā. taṃ karoti tattvôpadeśa-kṛt . ata eva sārvaṃ sarvasmai hitaṃ, prāṇi-rakṣaṇôpāyôpadeśa-parama-pada-dāyitayā viśva-janīnatvāt. etena parârtha-sampādakatvam uktam.
[NAV_9.4] adhunā pareṣām evânartha-vighātitvam āha: kutsitāḥ panthāḥ kāpathās tīrthântarāṇi, teṣāṃ ghaṭṭanaṃ vicālakaṃ nirākārakaṃ, sarva-janâpakāri-kumata-vidhvaṃsakam ity arthaḥ. īdṛśād eva śāstrāj jātaṃ śābdaṃ pramāṇaṃ, nânyebhyo, vipralambhakatvāt teṣām iti.
[NAV_10.0] adhunā parârthânumāna-lakṣaṇaṃ vaktavyam, tac ca pratyakṣe 'pi paśyann eka-yoga-kṣematvāt sāmānyenâha:
sva-niścayavad anyeṣāṃ niścayôtpādanaṃ budhaiḥ /
parârthaṃ mānam ākhyātaṃ vākyaṃ tad-upacārataḥ

[NAV_10.1] atra parârthaṃ mānam iti lakṣyaṃ, sva-niścayavad ity-ādi lakṣaṇam. sva ātmā tasya niścayaḥ prameyâdhigamas, tad vad anyeśāṃ pratipādyānāṃ niścayôtpādanaṃ prameya-paricchedaka-jñāna-prādur-bhāvanaṃ: yathâtmano 'rtha-nirṇayas tathā pareṣāṃ nirṇaya-jananam ity arthaḥ. budhair vidvadbhiḥ, parasmai arthaḥ prayojanaṃ yena tat parârthaṃ , mīyate 'nenêti mānam , ākhyātaṃ kathitam.
[NAV_10.2] nanu ca yadi niścayôtpādanaṃ parârtha-mānaṃ, tathā jñānam api para-pratyāyanāya vyāpriyamānaṃ parârthaṃ prāpnotîty āha: vākyaṃ parârthaṃ, na jñānaṃ, tasyâivânantaryeṇa vyāpārāt, para-prayojana-mātratvāc ca, itarasya tu vyavahitatvāt, sva-parôpakāritvāc ca. kathaṃ vacanam ajñāna-rūpaṃ pramāṇam ity āha: tad-upacāratas , tasya jñānasyôpacāro 'tad-rūpasyâpi tad-aṅgatayā tad-rūpatvena grahaṇam, tataḥ. idam uktaṃ bhavati: pratipādya-gatam utpatsyamānaṃ yaj jñānaṃ tad avyavahita-kāraṇatvād vacanam apy upacāreṇa pramāṇam ity ucyate. tatrânumānasya pārārthyaṃ parair abhyupagatam eva, pratyakṣasya na pratipadyante, kilêdaṃ śabda-praveśa-śūnya-svalakṣaṇa-grāhîti nâitad-gocaraḥ parebhyaḥ pratipādayituṃ pāryate. na ca śabdāt parasya svalakṣaṇa-grahaṇa-dakṣaṃ pratyakṣam unmaṅkṣyati, śabdasya vikalpôtpāditatvena parasyâpi vikalpôtpādakatvāt. tad uktaṃ:
"vikalpa-yonayaḥ śabdā vikalpāḥ śabda-yonayaḥ /
kārya-kāraṇatā teṣāṃ nârthaṃ śabdāḥ spṛśanty api" //
[NAV_11.0] nirvikalpakaṃ ca pratyakṣam, ato na śabda-janyam ity ato 'numānaṃ dṛṣṭântī-kṛtya pratyakṣasyâpi parārthatāṃ sādhayitum āha:
pratyakṣeṇânumānena prasiddhârtha-prakāśanāt /
parasya tad-upāyatvāt parârthatvaṃ dvayor api

[NAV_11.1] pratyakṣeṇâ py anumānenê va prasiddhârtha-prakāśanāt sva-pratīta-prameya-pratyāyakatvāt parârthatvaṃ pratipādya-prayojanatvaṃ dvayor api pratyakṣânumānayos, tulya-kāraṇatvān, nânumānasyâivâikasyêty abhiprāyaḥ. iha câśrūyamāṇatvāt tad-artha-gamanāc câpîva-śabdau lupta-nirdiṣṭau draṣṭavyau. pratyakṣa-pratītârtha-pratyāyanaṃ ca pratijānānasyâyam abhiprāyo: yat paro manyate -- nâitad-gocaraṃ parebhyaḥ pratipādayituṃ pāryata iti -- tad ayuktaṃ, nirvikalpakâdhyakṣâpohena vyavasāya-rūpasya pratyakṣasya prāg eva sādhitatvāt, tad-gocarasya kathañcid vikalpa-gamyatvena śabda-pratipādyatvāt. tad yathânumāna-pratīto 'rthaḥ parasmai pratipādyamāno vacana-rūpâpannaḥ parârtham anumānaṃ, tathā pratyakṣa-pratīto 'pi parârthaṃ pratyakṣaṃ, para-pratyāyanasya tulyatvād, vacana-vyāpārasyâiva bhedāt. tathā hy: anumāna-pratītaṃ pratyāyayann evaṃ vacanayaty -- agnir atra dhūmād, yatra yatra dhūmas tatra tatrâgnir, yathā mahānasâdau; vaidharmyeṇa vâgny-abhāve na kvacid dhūmo, yathā jalâśayâdau, tathā ca dhūmo 'yaṃ, tasmād dhūmād agnir atrêti, avyutpanna-vismṛta-sambandhayos tathâiva pratipādayituṃ śakyatvāt. smaryamāṇe sambandhe punar evam: agnir atra dhūmôpapatter; vaidharmyeṇa: agnir atra, anyathā dhūmânupapatteḥ. pratyakṣa-pratītaṃ punar darśayann etāvad vakti: ‘paśya rāja gacchati'. tataś ca vacanād dvividhād api samagra-sāmagrīkasya pratipādyasyânumeya-pratyakṣârtha-viṣayā yataḥ pratītir ullasaty, ato dvayor api parârthatêty āha: parasya tad-upāyatvāt pratipādyasya pratītiṃ prati pratipādaka-stha-pratyakṣânumāna-nirṇītârtha-prakāśana-kāraṇatvād ity arthaḥ. etena pūrva-kārikôktôpacāra-kāraṇaṃ ca lakṣayati.
[NAV_11.2] yac côktaṃ: ‘na śabdāt parasya pratyakṣôtpattis, tasya vikalpa-janakatvāt, pratyakṣasya svalakṣaṇa-viṣayatvena nirvikalpakatvāt'; -- tad ayuktaṃ, sāmānya-viśeṣâtmakârtha-viṣayasya nirṇaya-rūpasya tasya kathañcid eka-viṣayatayā śabdôtpādyatvâvirodhād, evaṃ-vidhasya ca prāg eva samarthanāt. cakṣur-ādi-sāmagrītas tad utpadyate, na śabdād iti ced, anumānam api pratyakṣâdi-niścitād dhetor avismṛta-sambandhasya pramātur ullasati, na śabdād, atas tasyâpi parârthatā viśīryeta. samartha-hetu-kathanāt tatra vacanasya parârthatêti ced, atrâpi darśana-yogyârtha-pratipādanād iti brūmaḥ. tan na pratyakṣa-parokṣayoḥ pārārthyaṃ prati viśeṣôpalabdhir iti mucyatāṃ pakṣa-pātaḥ.
[NAV_12.0] tad evaṃ dvayor api parârthatāṃ pratipādya tat-svarūpam āha:
pratyakṣa-pratipannârtha-pratipādi ca yad vacaḥ /
pratyakṣaṃ pratibhāsasya nimittatvāt tad ucyate

[NAV_12.1] yad vacaḥ pratyakṣa-pratipannârtha-pratipādi sākṣāt-kāri-jñāna-gocara-kathana-caturaṃ tat pratyakṣam ucyata iti sambandhaḥ. tac ca pratyakṣa-rūpam evôcyamānaṃ pratyakṣaṃ, vipratipannaṃ prati punar anumāna-dvāreṇôcyamānam anumānam evêti ca-śabdenânekârthatvād darśayati. vacanaṃ kutaḥ pratyakṣam ity āha: pratibhāsasya nimittatvāt pratipādya-pratyakṣa-prakāśa-hetutvād upacāreṇôcyata ity arthaḥ.
[NAV_13.0] anumānam āha:
sādhyâvinâbhuvo hetor vaco yat pratipādakam /
parârtham anumānaṃ tat pakṣâdi-vacanâtmakam

[NAV_13.1] hinoti gamayaty artham iti hetus , tasya sādhyâvinâbhuvaḥ prāṅ nirūpitasya yad vacaḥ pratipādakaṃ sandarśakaṃ tad anumāna-prakāśa-hetutvāt parârtham anumānam . tat kī-dṛśaṃ? ity āha: pakṣo vakṣyamāṇa-lakṣaṇaḥ sa ādir yeṣāṃ hetu-dṛṣṭântôpanaya-nigamanâdīnāṃ tāni tathā, teṣāṃ vacanāni pratipādakā dhvanayaḥ; tāny ev âtmā svarūpaṃ yasya tat pakṣâdi-vacanâtmakam .
[NAV_13.2] nanu ca hetu-pratipādakaṃ vacaḥ parârtham anumānam ity abhidhāya tat pakṣâdi-vacanâtmakam iti vadataḥ pūrvâpara-vyāhatā vāco yuktiḥ. nâitad asty; evaṃ manyate nâikaḥ prakāraḥ parârthânumānasya, kiṃ tarhi yathā parasya sukhena prameya-pratītir bhavati tathā yatnataḥ pratyāyanīyaḥ. tatra daśâvayavaṃ sādhanaṃ pratipādanôpāyaḥ. tad yathā -- pakṣâdayaḥ pañca, tac-chuddhayaś ca. tatra yadā pratipādyaḥ prakramād eva nirṇīta-pakṣo 'vismṛta-dṛṣṭânta-smārya-pratibandha-grāhaka-pramāṇo vyutpanna-matitvāc cheṣâvayavâbhyūhana-samarthaś ca bhavati, yad vâtyantâbhyāsena parikarmita-matitvāt tāvatâiva prastuta-prameyam avabudhyate, tadā hetu-pratipādanam eva kriyate, śeṣâbhidhānasya śrotṛ-saṃskārâkāritayā nairarthakyād ity-ādau hetu-pratipādanaṃ sūtra-kṛtā parârtham anumānam uktam. yadā tu pratipādyasya nâdyâpi pakṣa-nirṇayas, tadâkāṇḍa eva hetûpanyāso 'dṛṣṭa-mudgara-pātāyamānaḥ syād iti pakṣo 'pi nirdiśyate. tathâsmaryamāṇe pratibandha-grāhiṇi pramāṇe dṛṣṭânto 'pi varṇyetânyathā hetoḥ sāmarthyânavagateḥ. smṛte 'pi pramāṇe dārṣṭāntike yojayitum ajānānasyôpanayo darśyate. tathâpi sākāṅkṣasya nigamanam ucyate, 'nyathā nirākula-prastutârthâsiddheḥ. tathā yatra pakṣâdau svarūpa-vipratipattis tatra tac-chuddhiḥ pramāṇena kartavyêtarathā teṣāṃ sva-sādhyâsādhanāt. sarveṣāṃ câmīṣāṃ sādhanâvayavatvaṃ, pratipādya-pratīty-upāyatvāt.
[NAV_13.3] nanu ca sva-niścayavat para-niścayôtpādanaṃ parârtham anumānam uktaṃ, na ca svârthânumāna-kāle kramo 'yam anubhūyate, sambandha-vedino hetu-darśana-mātrāt sādhya-pratīti-siddher, na hi pratipattā pakṣaṃ kṛtvā tato hetuṃ nibhālayati, nâpi dṛṣṭântâdikaṃ viracayati, tathā pratīter abhāvāt. kiṃ cânvaya-vyatirekābhyāṃ hetor eva sāmarthyam unnīyate, na pakṣâdīnāṃ, tad-vyatirekeṇâpi sādhya-siddheḥ, tathâpi teṣāṃ sādhanâṃśatva-kalpane 'navasthā-prasaṅgāt. yadi ca tat-sāmarthyaṃ syāt, tadā pakṣôpanyāsa-mātrād eva sādhyâvagater hetur ānarthakyam aśnuvīta, uttarâvayavāś ca, evaṃ hi tat-sāmarthyaṃ siddhyen nânyathā. tasmād ya eva para-nirapekṣaṃ sādhyaṃ bodhayati sa eva hetuḥ sādhanaṃ, na pakṣâdaya iti.
[NAV_13.4] atrôcyate -- ‘sva-niścayavat para-niścayôtpādanaṃ parârtham anumānam uktam'; ity-ādi yad uktaṃ tad yuktam uktaṃ, kevalaṃ tad-arthaṃ na jānīṣe, niścayâpekṣayâiva ‘vat'-inā tulyatâbhidhānān; na punaḥ sarva-sāmānyam abhipretam, anyathā dhvanim anuccārayan svârthânumāne sādhyam avabudhyata iti, tad-anuccāraṇena para-niścayôtpādanaṃ prasajyeta. na câitad asti, śabdânuccāraṇe para-pratipādanâsambhavāt, tad-arthaṃ śabdâṅgī-karaṇe yena yena vinā para-pratipādanâsambhavas tat tad urarī-kartavyaṃ, samāna-nyāyāt. na ca pakṣâdi-virahe pratipādya-viśeṣaḥ pratipādayituṃ śakyo, hetu-gocarâdi-tat-sādhyârtha-pratīti-vikalatayā tasya sākāṅkṣatvāt. tathā ca bubhutsitârtha-bodhâbhāvād apratyāyita eva tiṣṭhed; atas tad-bodhanârthaṃ pakṣâdayo darśanīyā iti te 'pi sādhanâṃśāḥ syuḥ. yac côktam: anvaya-vyatirekânukaraṇâbhāvān na sādhanaṃ, hetu-mātrād api sādhya-siddhes, tad ayuktam, avipratārakatā-niścita-puruṣa-vacana-mātrād apy agnir atrêty-ādi-rūpāt kvacit prameyo 'rthaḥ sidhyatîti hetor apy asādhanatā-prasaṅgāt. tad-viraheṇâpi sādhya-siddheḥ. yuktaṃ câitad, avipratāraka-vacanasya prāg eva prāmāṇya-prasādhanāt. yac côktam: yady amīṣāṃ sāmarthyaṃ syāt, tadā pakṣa-mātrād eva sādhya-pratīter hetor vaiyarthyaṃ syād iti, tad ayuktataraṃ, bhavat-pakṣe 'pi samānatvāt, tatrâpi samartha-hetûpanyāsād eva sādhyâvagater, anyathā samarthatâyogāt. paścāt tasyâiva pramāṇena samarthanaṃ sarvatra gṛhīta-vyāptikasya ca punaḥ pakṣa-dharmiṇy upasaṃharaṇam anarthakatāṃ prāpnuvat kena nivāryeta? tad-abhāve hetoḥ sāmarthyaṃ nâvagamyate, tena sārthakam iti cet, pakṣâdīn api virahayya pratipādya-viśeṣaḥ pratipādayituṃ na pāryata iti teṣām api sārthakatā na durupapādêti mucyatām āgrahaḥ. tasmād dhetuvat pakṣâdayo 'pi sādhanaṃ, hetor api kvacit pratipādye tad-apekṣatayā nirapekṣatâsiddher iti. tad idaṃ sakalam ākalayyôktaṃ tat pakṣâdi-vacanâtmakaṃ iti.
[NAV_14.0] tad evam arthataḥ pakṣâdīn prastutya tāvat pakṣa-lakṣaṇam āha:
sādhyâbhyupagamaḥ pakṣaḥ pratyakṣâdy-anirākṛtaḥ /
tat-prayogo 'tra kartavyo hetor gocara-dīpakaḥ

[NAV_14.1] pacyata iti pakṣo, vyaktī-kriyata iti-bhāvaḥ. kiṃ-bhūta ity āha: sādhyasyâ numeyasy âbhyupagamo 'ṅgī-karaṇaṃ, prāśnikâdīnāṃ purataḥ pratijñā-svī-kāra ity arthaḥ. kim abhyupagama-mātram? nêty āha: pratyakṣâdy-anirākṛta iti. pratyakṣaṃ sākṣāt-kāri saṃvedanam, ādi -śabdād anumāna-sva-vacana-lokā gṛhyante, tair anirākṛto 'bādhitaḥ pakṣa iti sambandhaḥ. tad yathā -- ‘sarvam anekântâtmakam', ‘asti sarva-jña'; ity-ādi vā. ayaṃ ca kevalam eṣṭavyo, na punaḥ parârthânumāna-kāle vacanenâbhidhātavya iti yo manyeta taṃ pratyāha: tasya pakṣasya prayogo 'bhidhānam atra parârthânumāna-prastāve kartavyo vidheyaḥ. kuta ity āha: hetoḥ prāṅ-nirūpitasya gocara-dīpaka iti, ‘nimitta-kāraṇa-hetuṣu sarvāsāṃ prāyo darśanam'; iti-vacanād, bhāva-pradhānatvāc ca nirdeśasya, viṣaya-sandarśakatvād ity arthaḥ. ayam atrâbhiprāyo: na hi sarvatra prativādinaḥ prakramād eva nirṇīta-pakṣasya kūrca-śobhā-puraḥ-saraṃ hetur upanyasyate, 'pi tu kvacit kathañcit.
[NAV_15.0] tato yadâdyâpi pratipādyaḥ pakṣârthaṃ na jānīte, tadâkāṇḍa eva hetāv ucyamāne viṣaya-vyāmohād bhrānti-lakṣaṇo doṣaḥ syād ity āha:
anyathā vādy-abhipreta-hetu-gocara-mohinaḥ /
pratyāyyasya bhaved dhetur viruddhârekito yathā

[NAV_15.1] anyathê ty ukta-viparītâśrayaṇe pakṣa-prayogâkaraṇa ity arthaḥ. vādino hetûpanyāsa-kartur abhipreto 'bhimataḥ sa câsau hetu-gocaraś ca vādy-abhipreta-hetu-gocaras ; tatra muhyati dolāyate tac chīlaś ca yas, tasya pratyāyyasya prativādino hetur viruddhârekito bhaved virodha-śaṅkā-kalaṅkitaḥ syād ity arthaḥ. tataś ca samyag-ghetāv api ‘vipakṣa evâyaṃ vartata'; iti vyāmohād viruddha-dūṣaṇam abhidadhīta, pakṣôpanyāsāt tu nirṇīta-hetu-gocarasya nâiṣa doṣaḥ syād ity abhiprāyaḥ. amum evârthaṃ spaṣṭa-dṛṣṭântenâha yathê ti. tad-upanyāsârthaḥ.
dhānuṣka-guṇa-samprekṣi-janasya parividhyataḥ /
dhānuṣkasya vinā lakṣya-nirdeśena guṇêtarau

[NAV_16.1] yathā lakṣya-nirdeśaṃ vinā dhānuṣkasyêṣuṃ prakṣipato yau guṇa-doṣau tau tad-darśi-janasya viparyastāv api pratibhātaḥ -- guṇo 'pi doṣatayā, doṣo 'pi vā guṇatayā -- tathā pakṣa-nirdeśaṃ vinā hetum upanyasyato vādino yau svâbhipreta-sādhya-sādhana-samarthatvâsamarthatva-lakṣaṇau guṇa-doṣau tau prāśnika-prativādyâdīnāṃ viparītāv api pratibhāta iti bhāvârthaḥ. akṣarârthas tu dhanuṣā carati dhānuṣkas tasya guṇo lakṣya-vedha-prāvīṇya-lakṣaṇas tatra prekṣakāṇāṃ kutūhalam iti tasyâivôpādānam, anyathā doṣo 'pi draṣṭavyaḥ. tat- samprekṣi-janasya tat-samprekṣaṇa-śīla-lokasya parividhyato yathā -- kathañcid bāṇaṃ muñcata ity arthaḥ; dhanuṣkasya vinā lakṣya-nirdeśena cāpa-dharasya vedhya-niṣṭaṅkanam ṛte yau guṇêtarau guṇa-doṣau tau yathā viruddhārekitau bhavatas, tathā vādino 'pîty arthaḥ. tasmād avijñāta-tad-arthe prativādini vādi-dhānuṣkeṇa pakṣa-lakṣyaṃ nirdiśyâiva hetu-śaraḥ proktavya iti sthitam.
[NAV_17.0] sāmprataṃ hetor lakṣaṇâvasaras, tac ca svârthânumānavan nirviśeṣaṃ draṣṭavyaṃ; prayogas tu tatra na darśitaḥ, svârthânumānasya bodha-rūpatvād; iha tu darśanīyaḥ, parârthânumānasya vacana-rūpatvād; atas taṃ darśayati:
hetos tathôpapattyā vā syāt prayogo 'nyathâpi vā /
dvi-vidho 'nyatareṇâpi sādhya-siddhir bhaved iti

[NAV_17.1] svârthânumāna-prastāve hi para-praṇīta-lakṣaṇântara-vyapohena sādhya-vyatirekāt sāmastyena hetor vyāvṛttir evâikaṃ lakṣaṇam iti nirṇītam. parârthânumāne 'pi tad eva prakāśanīyaṃ, vacana-racanā tu kvacit kathañcit pravartata ity abhiprāyavāṃs tad-dvaividhyam āha: hetor dvividhaḥ prayogaḥ syād iti sambandhaḥ. katham ity āha: tathâi va sādhya-sadbhāva ev ôpapattir vidyamānatā, tayā tathôpapattyā , yathâgnir atra, dhūmasya tathâivôpapatter iti. anyathâpi vê ty anenâvayave samudāyôpacārād anyathânupapattiṃ lakṣayati. anyathā sādhya-vyatireke 'nupapattir avidyamānatâiva tayā vâ nyathânupapattyā hetoḥ prayogaḥ syād, yathâgnir atra, dhūmasyânyathânupapatter iti. ‘ete ca dve apy ekasmin sādhye prayoktavye'; iti yo manyeta,tac-chiṣyaṇârthaṃ āh ânyatareṇâpi tathôpapatti-prayogeṇânyathânupapatti-prayogeṇa vā sādhya sya pratipipādayiṣitârthasya siddhir niṣpattiḥ pratipādya-pratītāv ārohaṇaṃ bhaved, iti yasmāt, tasmān na dve api prayoktavye, prayoga-dvaye 'pi yasmād vacana-racanā bhidyate, nârthaḥ; prayogasya ca sādhya-sādhanaṃ phalaṃ; tac ced ekenâiva sidhyati, dvitīya-prayogaḥ kevalaṃ vaktur akauśalamācakṣīta, nairarthakyād ity abhiprāyaḥ.
[NAV_18.0] adhunā dṛṣṭânta-lakṣaṇâvasaraḥ. sa ca dvedhā: sādharmyeṇa vaidharmyeṇa ca. tatra sādharmya-dṛṣṭântam adhikṛtyâha:
sādhya-sādhanayor vyāptir yatra niścīyate-tarām /
sādharmyeṇa sa dṛṣṭântaḥ sambandha-smaraṇān mataḥ

[NAV_18.1] dṛṣṭayor avalokitayoḥ sāmarthyāt sādhya-sādhanayor antaḥ pariniṣṭhitiḥ anvayād vyatirekād vā sādhya-sādhana-bhāva-vyavasthiti-nibandhanâsminn iti dṛṣṭântaḥ ; samāno dharmo 'syêti sadharmā tad-bhāvaḥ sādharmyaṃ tena sādharmyeṇa . sa kiṃ-vidho bhavatîty āha: sādhyaṃ jijñāsitârthâtmakaṃ, sādhanaṃ tad-gamako hetuḥ, tayoḥ sādhya-sādhanayor vyāptir , idam anena vinā na bhavatîty-evaṃ-rūpā, yatra kvacin niścīyate-tarāṃ atiśayena nirṇīyate sa sādharmya-dṛṣṭântaḥ. yathâgnir atra, dhūmasya tathâivôpapatter, mahānasâdivad iti. ayaṃ câvismṛta-pratibandhe prativādini na prayoktavya ity āha: sambandha-smaraṇād iti, lyab-lope pañcamī, prāg-gṛhīta-vismṛta-sambandha-smaraṇam adhikṛtya mato 'bhipreto 'yaṃ nītividām, nânyadā. yadā hi pratipādyo 'dyâpi sambandhaṃ sādhyâvinâbhāvitva-lakṣaṇaṃ nâvabudhyate, tadā pramāṇena sambandhaṃ grāhaṇīyo, na dṛṣṭânta-mātreṇa, na hi saha-darśanād eva kvacit sarvatrêdam amunā vinā na bhavatîti sidhyaty, atiprasaṅgāt. gṛhīte ca pratibandhe smaryamāṇe kevalaṃ hetur darśanīyaḥ, tāvatâiva bubhutsitârtha-siddher dṛṣṭânto na vācyo, vaiyarthyāt. yadā tu gṛhīto 'pi vismṛtaḥ kathañcit sambandhas, tadā tat-smaraṇârthaṃ dṛṣṭântaḥ kathyate.
[NAV_18.2] nanu ca kathaṃ tri-kāla-samasta-deśa-vyāpi-sambandhâvagatiḥ? na tāvan nirṇayâtmakam api pratyakṣaṃ deśa-kālântara-saṃcariṣṇunoḥ sādhya-sādhanayoḥ sambandhaṃ nirīkṣituṃ kṣamate, sannihite 'rthe viśadâdhyavasāyena pravṛtteḥ. nâpi śabdāt tan-nirṇayas, tasya parôpadeśa-rūpatayā svârthânumānâbhāva-prasaṅgāt, tatra parôpadeśâbhāvāt, tad-abhāve sambandhâsiddes, tad-asiddhāv anumānânutthānād iti. anumānāt sambandha-grahaṇe niravadhir anavasthânuṣajyeta, sambandha-grāhiṇo 'py anumānasya punaḥ sambandhântara-grahaṇa-savyapekṣatvād iti. atrôcyate -- pratyakṣânumāne dve eva pramāṇe iti yeṣāṃ mithyâbhiniveśas, teṣāṃ eṣa doṣo nâsmākam, anvaya-vyatireka-grāhi-pratyakṣânupalambhôttara-kāla-bhāvino 'vyabhicarita-tri-kāla-vyāpi-gocarasya mati-nibandhanasyôha-saṃjñitasya pramāṇântarasya sambandha-grāhitayêṣṭatvāt, tad-aniṣṭau dṛṣṭa-vyavahāra-vilopa-prasaṅgāt, tad-vilope ca vicārânarthakya-prāpter iti. atra prakaraṇe punar anumānāt pārthakyenôho na darśitaḥ, saṅkṣipta-ruci-sattvânugraha-pravṛttatvād asya, śābdaṃ tu pṛthak samarthitaṃ, tasyâtrâiva parârthânumānôpayogitvād ity āstāṃ tāvat.
[NAV_19.0] idānīṃ vaidharmya-dṛṣṭântam upadarśayann āha:
sādhye nivartamāne tu sādhanasyâpy asambhavaḥ /
khyāpyate yatra dṛṣṭânte vaidharmyeṇêti sa smṛtaḥ

[NAV_19.1] visadṛśo dharmo 'syêti vidharmā, tad-bhāvo vaidharmyaṃ, tena vaidharmyeṇa dṛṣṭântaḥ. kī-dṛśa ity āha: sādhye gamye nivartamāne 'sambhavati tu -śabdo 'vadhāraṇârtho bhinna-kramaḥ, sa ca sādhanasyâpi gamakasyâpy asambhava evêty atra draṣṭavyaḥ, khyāpyate pratipādyate yatra kvacid dṛṣṭânte sa vaidharmyeṇa bhavat îti -śabdena sambandha-smaraṇād iti.
[NAV_20.0] idam atrâpi sambadhnāti: asyâpi smaryamāṇe sambandhe prayogâyogād iti kim arthaṃ vismṛta-sambandha eva prativādini dṛṣṭântaḥ prayujyate, nânyadêti para-vacanâvakāśam āśaṅkyâha:
antar-vyāptyâiva sādhyasya siddher bahir-udāhṛtiḥ /
vyarthā syāt tad-asadbhāve 'py evaṃ nyāya-vido viduḥ