Keyword In Context Index to Dharmakīrti’s Sanskrit Texts (enlarged and revised edition) 9784863373181

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KeywoRd In Context Index to DhaRmaKīRti’s SansKRit Texts

Keyword In Context Index to Dharmakīrti’s Sanskrit Texts (enlarged and revised edition)

by

Motoi Ono Jun Takashima Junʼichi Oda

アジア・アフリカ言語文化研究所 東京外国語大学 2020

Keyword In Context Index to Dharmakīrti’s Sanskrit Texts by

Motoi Ono, Jun Takashima & Junʼichi Oda

First published 2020 Copyright © 2020

M.Ono & J.Takashima & J.Oda ISBN 978-4-86337-318-1 This is an electronic publication in PDF format This work is licensed under a Creative Commons Attribution 4.0 International License.

http://creativecommons.org/licenses/by/4.0/

Published by Research Institute for Languages and Cultures of Asia and Africa (ILCAA) Tokyo University of Foreign Studies 3-11-1, Asahi-cho, Fuchu-shi, 183-8534, Tokyo

https://publication.aa-ken.jp/

Explanatory Remarks 1. This is an enlarged and revised version of the KWIC ( = Key Word In Context) index to Sanskrit works of Dharmakīrti, i.e., the Pramāṇavārttikasvavṛtti ( = SV), the Pramāṇavārttikakārikā (the chapters 2-4, = PV), the Sambandhaparīkṣākārikā ( = SP), the Pramāṇaviniścaya ( = V1, V2, V3), the Nyāyabindu ( = NB), the Hetubindu ( = HB) and the Vādanyāya ( = VN). 2. The editions of Sanskrit works and the abbreviations used in this index are as follows:

SV Pramāṇavārttikasvavṛtti: R. Gnoli, The Pramāṇavārttikam of Dharmakīrti, the first chapter with the autocommentary. Roma 1960. PV Pramāṇavārttikakārikā, Chapter 2, Pramāṇasiddhi [k.1-102]: M. Inami, Pramāṇavārttika Pramāṇasiddhi shō no Kenkyū. (1)–(13) Hiroshima Daigaku Bungakubu Kiyō 51–52, Shimanekenritsu Kokusai Tankidaigaku Kiyō 1–3, Tokyō Gakugeidaigaku Kiyō, Dai 2 Bumon, Jinbunkagaku 48–50, 52, 54, 56, 64–65 (1992–2014); [k.132-285 corresponding to k.131cd-285 in the following edition]: Der Buddha und seine Lehre in Dharmakīrtis Pramāṇavārttika. Der Abschnitt über den Buddha und die vier edlen Wahrheiten im Pramāṇasiddhi-Kapitel. Eingeleitet, ediert und übersetzt von Tilmann Vetter, Wien 1984; Chapter 3, Pratyakṣa [k.1-319]: H. Tosaki, Bukkyō Ninshikiron no Kenkyū. Hosshō cho Pramāṇavārttika no Genryōron. Jōkan. Tōkyō 1979; [k.320-539]: H. Tosaki, Bukkyō Ninshikiron no Kenkyū. Hosshō cho Pramāṇavārttika no Genryōron. Gekan. Tōkyō 1985; Chapter 4, Parārthānumāna [k.1-148]: T. J. F. Tillemans, Dharmakīrtiʼs Pramāṇavārttika. An annotated translation of the fourth chapter (parārthānumāna). Volume 1 (k.1-148), Wien 2000. The kārikās which are not included in the above editions, i.e., Chapter 2 [k.103-131] and Chapter 4 [k.149-286], are in principle based on those included in Miyasaka’s edition (cf. Pramāṇavārttika-Kārikā (Sanskrit and Tibetan). Ed. by Y. Miyasaka. Acta Indologica 2 (1971-1972) 1–206). Regarding the necessity to make a critical edition of the whole Pramāṇavārttikakārikā, cf. B. Kellner, Towards a Critical Edition of Dharmakīrtiʼs Pramāṇavārttika. WZKS 52/53 (2009-2010) 161–211.

SP Sambandhaparīkṣākārikā, (kk.1-22): E. Frauwallner, Dharmakīrtis Sambandhaparīkṣā. Text und Übersetzung. WZKM 41 (1934) 261–300; (kk.23-25): H. Yaita, Tarkarahasya Kenkyū (1). Naritasan Bukkyōkenkyūjo Kiyō 12 (1989) 75–98; preprint copy from E. Steinkellner dated on 18. February 2020.

V1,V2 Pramāṇaviniścaya, Chapter 1-2: Dharmakīrtiʼs Pramāṇaviniścaya. Chapters 1 and 2. Critically edited by Ernst Steinkellner. Beijing/Vienna 2007 (cf. Corrigenda 2 et addenda by E. Steinkellner, WZKS 51 (2007-2008) 207-208; Corrigenda 3 et addenda by E. Steinkellner (Janurary 2013); Further and Last Corrigenda and Addenda by E. Steinkellner (November 2018): See https://www.oeaw.ac.at/en/ikga/digital/steinkellner-repository/).

V3 Pramāṇaviniścaya, Chapter 3: Dharmakīrtiʼs Pramāṇaviniścaya. Chapter 3. Critically edited by Pascale Hugon and Tōru Tomabechi with a preface by Tom J. F. Tillemans. Beijing/Vienna 2011.

NB Nyāyabindu: D. Malvania, Ācārya-Dharmakīrti-kṛta-Nyāyabindor Ācārya-Dharmottara-kṛta-ṭīkāyā anuṭīkārūpaḥ paṇḍitaDurvekamiśra-kṛto Dharmottarapradīpaḥ. Patna 2 1971.

HB Hetubindu: Dharmakīrti’s Hetubindu. Critically edited by Ernst Steinkellner on the basis of preparatory work by Helmut Krasser with a transliteration of the Gilgit fragment by Klaus Wille. Beijing/Vienna 2016 (cf. Corrigenda by E. Steinkellner (November 2016): See https://www.oeaw.ac.at/en/ikga/digital/steinkellner-repository/; Further and Last Corrigenda and Addenda by E. Steinkellner (preprint copy July 2019).

VN Vādanyāya: M.T. Much, Dharmakīrtis Vādanyāya. Teil I. Wien 1991. In the E-texts of the basic texts on which this index is based, the daṇḍas and the half daṇḍas in the prose passages are changed into periods and commas, respectively. The punctuation is sometimes changed (especially in the SV), and apparent typographical errors are tacitly corrected in all texts. Nasal consonants are assimilated word-internally: ṃ+k/kh/g/gh >ṅ+k/kh/g/gh, ṃ+c/ch/j/jh >ñ+c/ch/j/jh, ṃ+p/ph/b/bh/m >m+p/ph/b/bh/m, ṃ+t/th/d/dh/n >n+t/th/d/dh/n, ṃ+y/r/v >ṃ+y/r/v. A number of five figures at the left side indicates the location of the key word in the basic texts. In the case of the SV, the V13, the HB and the VN, the first three figures indicate the page number, and the last two indicate the line number (for example, SV_16026=SV p.160, l.26; V1_02511= Pramāṇaviniścaya, the first chapter p.25, l.11; V3_07001= Pramāṇaviniścaya, the third chapter p.70, l.1; HB_02314=HB p.23, l.14; VN_06110=VN p.61, l.10). In the case of the PV and the NB, the second figure indicates the chapter number and the last three figures indicate the kārikā or sūtra number (for example, PV_02232=PV, the Pramāṇasiddhi-chapter k.232; NB_03015=NB, the Parārthānumāna-chapter sūtra 15. Regarding the SP, the last two figures indicate the kārikā number (for example, SP_00015=SP, k.15).

iv 3. In this index, sentences are artificially divided into word-units, although they may involve a phonetic fusion or union in the basic texts. Further, compounds are analyzed and the individual elements are linked with hyphens. Negative prefixes a(n)/niḥ(r, etc.) are also separated in principle. The following exceptions apply: 3.1. The suffixes -vat and ‑mat making a possessive adjective remain unseparated, while the adverb -vat expressing comparison is separated. Terms such as a numeral+-dhā/‑vidha remain unseparated. The suffixes ‑tā/‑tva/-ka also remain unseparated. Accordingly, even in cases where these suffixes relate to the whole compound, they are represented as belonging only to the last element of the compound; for example, kārya-kāraṇatā, sad-asattva, sandigdha-vipakṣa-vyāvṛttika, sa-ātmaka. 3.2. A number of compounds that are frequently used and can be regarded as one word, including words with a negative prefix, also remain unseparated.

For example, (a)kiñcitkara, akhila, ajñāna, adṛśya, ananubhāṣaṇa/māṇa, anantara,

anapekṣa(tva)/kṣita/kṣya, anavasthā/sthiti/sthāna, anāgata, anādi, anitya(tva/tā), anupalabdhi/anupalambha(na), anṛta, aneka(tva/tā/dhā), anekānta, aparāpara, apauruṣeya(tva/tā), apratibhā, abhāva, abhūta, ayukta/ti, ayoga, arthakriyā, arthāpatti, avinābhāva, avisaṃvāda(na/ka)/in, avyabhicāra(in), asat(tva/tā), asādhāraṇa, asiddha/ddhi, (eka)yogakṣema, ekānta(tā)/ntika, ekaika, tadvat, tathābhūta/bhāva/vidha, tadutpatti, dṛṣṭānta, nāntarīyaka(tva/tā), nigrahasthāna, nirartha(ka), padārtha, paratantra, parabhāva, paramārtha, parāpara, parārtha, punarukta, pūrvāpara, prayatnānantarīya(ka), manaskāra, yathāyoga(m), yathārtha, yathāsvam, yathokta, viruddhāvyabhicārin, sarvagata, sarvajña(tva/tā), sahakāri(tva)/kāra, siddhānta, svatantra, svabhāva, svarūpa, svalakṣaṇa, svasaṃvit(ti)/vedana/vidita, svārtha, hetvābhāsa. 4. All terms including key words are principally listed as they appear in the basic texts. This means that key words are listed in the form resulting from their declension or conjugation, as well as any application of Sandhi. Those key words whose beginning has been significantly changed through the application of Sandhi (for example, °d dhetu-; °e ’pi), however, are listed in the position that their original form (hetu-; api) would be listed in. Further, key words whose ending is significantly altered by Sandhi are listed where their original form would be listed only when otherwise they would appear in a place too far from where they would be expected (for example, anyac/j/ṭ/ḍ/d/n/l > anyat; kṛc/j/ṭ/ḍ/d/n/l > kṛt; cec/j/ṭ/ḍ/d/n/l > cet; tac/j/ṭ/ḍ/d/n/l > tat; duḥ-/duṣ-/dus- > dur-; niḥ/niṣ-/nis- > nir-; bhūc/j/ṭ/ḍ/d/n/l > bhūt; mac/j/ṭ/ḍ/d/n/l- > mat-; yac/j/ṭ/ḍ/d/n/l > yat; -vac/j/ṭ/ḍ/d/n/l > -vat; vāk/g/ṅ > vāc; -vic/t > -vid; (a)sac/j/ṭ/ḍ/d/l > (a)sat; (a)sañ/nn > (a)san). On the other hand, we do not change the position of words that appear at a distance from each other due to their declension or conjugation. Note: On the occasion of enlarging the older version, we also tried to correct typographical errors and errors of word division that had remained in the older version as far as possible. Nevertheless, we are afraid that there still remain many errors. We would appreciate it very much if users would point out any errors for revising this version again via the Website in the future. This KWIC index is one of the results of the academic collaboration between the Institute for Cultural and Intellectual History of Asia of the Austrian Academy of Sciences (IKGA-ÖAW) and the Research Institute for Languages and Cultures of Asia and Africa (ILCAA) of the Tokyo University of Foreign Studies. We would like to acknowledge the late Dr. Helmut Krasser for his paving the way for our collaboration, and Prof. Ernst Steinkellner, Dr. Pascale Hugon of the IKGA-ÖAW and Dr. Tōru Tomabechi of the International Institute for Digital Humanities (DHII) in Tokyo for providing us with their E-texts of the Pramāṇaviniścaya and the Hetubindu and corrigendas of those texts as well. We also thank Prof. Birgit Kellner and Dr. Patrick McAllister of the IKGA-ÖAW for checking the content and English of these explanatory remarks. The PDF version of this KWIC index is published as ILCAA Electronic Publication (https://publication.aa-ken.jp/) and will be released also on the IKGA website (https://www.oeaw.ac.at/fileadmin/Institute/IKGA/PDF/digitales/kwic_dharmakirti2020.pdf). We also thank Prof. Masamichi Sakai, Kansai University, as well as Naoya Kaneko, Akito Yokoyama and Yūto Nagai, graduate students of Tsukuba University, for their help in the editorial works. Our editorial work was financially supported by JSPS GRant-in-Aid (S) PRoject (2015-18) “ConstRuction of a New Knowledge Base foR Buddhist Studies: PResentation of an Advanced Model foR the Next GeneRation of Humanities ReseaRch” directed by Masahiro Shimoda (University of Tokyo) and JSPS GRant-in-Aid (B) PRoject (2018-21) “A ReconsideRation of the NyāyamuKha BRidging the Indian Logic and the East Asian Yinming/Inmyō TRadition” directed by Motoi Ono (University of Tsukuba). 30 March 2020 Motoi Ono ([email protected]) Jun TaKashima ([email protected]) Junʼichi Oda ([email protected])

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eva padasya iti. prapañca-kathāyām apy pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. sato ’pi vā viśeṣasya tad-an-aṅgatayā tathā ca iṣṭa-pratyāyanāt saṅketa-bheda-kriyāyāṃ tasya kiñcid iti. tad-a-tad-rūpaatra a-pratipattiḥ. satā api te na tad-arthana anya-kārī. tena ayaṃ tad-a-tad-rūpakaroti iti sarvaḥ puruṣaḥ kāvya-kṛt syāt. padārthānām, an-ādheya-viśeṣasya prāg kartuḥ sva-sattā-mātreṇa kṣepa-ayogāt, prāg ca bhāvaṃ na karoti iti syāt. tathā ca tad-vyāpārāc chabdasya tad-udbhave syāt. bhedataḥ | syād an-artha-antara-arthatve ’py | bhāvanā-pariniṣpattau tat sphuṭa| bhāvanā-pariniṣpattau tat sphuṭa| yaj jñānam avisaṃvādi tat pratyakṣam sā || kecid indriya-jatva-āder bāla-dhī-vad ||282|| na vai pratigho ’nyo vā svabhāvo kuto ’sya iyam iṣṭir a-pramāṇikā prāg āsīt. kiñcid bhavet. saty arthe tat-samavāyasya -samutthāpana-cetasā samanantara-pratyayena tadā agnir ity eva syāt, na gaganam iti, -lakṣaṇaṃ puṣṇanti. yad api kiñcid uttarā yad api kiñcid uttarā a-kāra-pratītir -utthāpana-cittam utthāpyate. tathā rephaucyate. na ca abhāvaḥ kāryaḥ. tat-kārī ca syād ity uktam. a-tat-svabhāvas tu tadā apy -pūrva-utpattir eva sā. a-tat-svabhāvatve so ekatve tu tasya tatra eva tathā kārakatvam sva-karmaṇi | tad-vaśāt tad-vyavasthānād sva-karmaṇi | tad-vaśāt tad-vyavasthānād eva na bhavati iti na ayaṃ prasaṅgaḥ, kāraka-kriyāyām api tatra an-upakārāt. ubhayathā yena asāv āśrayaḥ. kṛtasya karaṇa-abhāvād iti. tathā api kathañcid bhedāt sahakāriṇo -vādināṃ śābdaḥ pratyayaḥ, sa vibhrama-vaśād brūmo bhedasya api bhāvāt. tasmāt kaścid vastunaḥ ||175|| atha api syān na eva kaścid kārya-svabhāvānāṃ kāraṇa-svabhāva-kṛtatvād abhivyanakti. sa tarhi siddha-upasthāyī kim -niyama-abhāvān na hetu-bhedo bhedaka ity -niyama-abhāvān na hetu-bhedo bhedaka ity na an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na kāraṇa-sākalye kārya-vaikalyaṃ yuktam. tasya 266|| kṣaṇa-bhaṅgino hi sarva-bhāvā vināśasya nirākriyate. nānātvaṃ hi teṣv eka-vijñāna|| yathā tat kāraṇaṃ vastu tathā eva tad| yadā tat kāraṇaṃ kena mataṃ na iṣṭam ca na ca ātmā na apy adhiṣṭhitam | na yathā na asti kāraṇaṃ kaṇṭaka-ādiṣu || tathā -kāraṇa-bhāva-asiddheḥ. artha-antarasya ca tathā-darśanāt kāryaḥ siddhaḥ, a-kāryatve -darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve -parāvṛttayaḥ, kiṃ tarhy eka eva trailokye a-sāmarthyam eva, kasyacit karaṇāt. tad arthakriyā-kāritayā pratibhāsanāt tad-ādikām arthakriyāṃ kurvantas tad-dharmasya apy ajñāne parārtha-vṛtteḥ kāryayathā ||81|| tatra eka-kāryo ’neko ’pi tadsidhyati. uktaṃ hi prāk – na anupalabdhāv nairātmyād ghaṭa-ādi-vad iti, tad apy api śeṣavad etad vyabhicāri liṅgam. yā tarhy an-anya-apekṣiṇī ity ucyate. yā tarhy asati pratibandhe na yuktā ity ucyate. na bhoktṛtā || kārya-kāraṇatā anena pratyuktā

a-kathita-eka-artha-sādhana-adhikaraṇāyāṃ nānāa-kampane vā cala-a-calayoḥ pṛthak-siddhia-karaṇatvāt. tasmād yato ’sya ātma-bhedād asya a-karaṇam iti. etac chabda-arthe ’-vācyatvaṃ a-karaṇāc ca akiñcitkaro na apekṣyata iti. kathaṃ a-karaṇāt. vastutas tv an-upalabhyamāno na san na a-karaṇād akiñcitkaro na apekṣyate. kathaṃ kriyāa-karaṇe vā na eva kaścit tadvad ity a-pūrvā eṣā a-kartuḥ para-apekṣayā janakatvam, niṣpatter aa-kartuḥ paścād api svabhāva-a-parāvṛtteḥ. a-kartur a-hetutvam iti na vināśa-hetuḥ kaścit. a-kartur vyāpāre ’pi tat-siddhy-ayogāt. vyāpia-karma-a-dravya-śabda-vat || vyatireki iva yac a-kalpa-dhī-phalam || tatra pramāṇaṃ saṃvādi yat a-kalpa-dhī-phalam ||31|| ity antara-ślokāḥ. a-kalpakam ||28|| yoginām api śruta-mayena a-kalpanām | āhur bāla-a-vikalpe ca hetuṃ saṅketa ’-kasmāt pratiniyamavān. yādṛśī tu sva-hetoḥ a-kasmād grāhī ca ayaṃ kiṃ punaḥ kvacit sādhanam a-kādācitkatvāt sattā-ādi-vat. prāg eva vyaktaṃ a-kāra-utthāpana-cittam utthāpyate. tathā repha-aa-kāra-ga-kārayoḥ pūrvāpara-bhāvasya a-kāra-pratītir a-kāra-pratīteḥ pūrva-a-bhinnaa-kāra-pratīteḥ pūrva-a-bhinna-viṣayā tadvad itya-kāra-visarjanīya-utthāpanāni pūrva-pūrvaa-kāraka eva ity anapekṣaṇīya ity uktam. svabhāva a-kāraka eva. tasmān na a-kṣaṇikeṣu hetuṣv eka’-kāraka eva, sāmarthya-ākhyāt padārtha-antarāt a-kārakatvaṃ ca iti vyāhatam etat. bhedo ’py asty a-kārakam api svayam || yathā phalasya hetūnāṃ a-kārakam api svayam ||37|| ity antara-ślokāḥ. a-kārakayoḥ svabhāva-tad-dhetvor virodhāt. yo ’pi a-kārakasya akiñcitkaratvena an-upakārakatvād ity a-kārakasya ca anapekṣatvāt. vyaktir upakāro ’-kārakāḥ syuḥ. paryāyeṇa atha kartṛtvaṃ sa kiṃ a-kārake ’pi kāraka-adhyavasāyī pravartayati, a-kārako ’pi iti. tathā api kathañcid bhedāt a-kārako ’sti. sarveṣāṃ sarvatra paryāyeṇa a-kāraṇa-apekṣaṇe vā a-hetukatva-prasaṅgāt. a-kāraṇaṃ poṣyate. nanv iyān sambandhasya vyāpāro a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. sarvaṃ vā a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābdaa-kāraṇatva-prasaṅgāt. na kevalān mantra-prayogād a-kāraṇatvād ity uktaṃ vakṣyate ca. utpattimantaś a-kāraṇatve kāraṇam ucyate. anekam api yady ekam a-kāraṇam | yadā tat kāraṇaṃ kena mataṃ na iṣṭam a-kāraṇam || śastra-oṣadha-abhisambandhāc a-kāraṇam adhiṣṭhātā nityaṃ vā janakaṃ katham || a-kāraṇam etat syād iti kecit pracakṣate | saty a-kāraṇasya nivṛttau na vacana-āder nivṛttiḥ. iti ’-kāraṇāt sakṛd apy abhāvāt. kāryasya ca sva’-kāraṇāt sakṛd apy abhāvāt. nanv araṇi’-kāras tathā ga-kāraḥ, tadā agnir ity eva syāt, a-kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu a-kāribhyo bhinnam iva, na ca tat tattvaṃ parīkṣā a-kāribhyo bhedād a-bhinnā ity ucyante, ekena vā a-kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ, a-kārya-anyatā-āśrayaiḥ | ekatvena abhidhāa-kārya-kāraṇa-pratiṣedho gamaka iti. sa ca a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādia-kārya-kāraṇayoḥ kaścit pratibandha iti ca uktam. a-kārya-kāraṇe | grāhya-grāhakatā-abhāvād bhāve

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SV_05807 SV_05801 V3_11611 V1_02005 PV_03242 SV_17420 PV_04047 V3_02011 SV_15121 SV_11309 PV_03026 SV_09718 SV_07026 V3_08704 SV_13918 PV_03044 SV_02206 V2_08508 V2_08509 HB_02110 HB_00808 HB_01513 PV_04061 SV_09904 SV_12313 VN_04601 SV_04709 SV_15212 SV_13508 SV_15209 SV_15312 NB_03135 SV_15215 SV_15105 SV_15612 SV_15308 SV_13515 SV_16405 SV_15103 PV_04111 V3_03506 PV_04198 V3_05410 SV_16206 V2_08812 VN_04101 SV_17431 HB_01613 V3_09408 HB_03211 PV_03199 PV_03198 VN_00309 PV_03488 V2_08008 SV_13405 V2_08002 V3_09411 PV_03536 SV_12912 SV_12903 SV_13406 SV_12907 PV_03203 PV_03485

utpadyamānāṃ mithyā-pratibhāsitvād vivekaḥ śabdena codita iti. sā ca śrutiḥ. tatra prāṇa-ādīnām api. artha-antarād sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair sarvāsāṃ dhiyāṃ tad-bhāva-janmanām | anyair a-kartuḥ para-apekṣayā janakatvam, niṣpatter iyam iti vyaktam īśvara-ceṣṭitam || vadann iti vyaktam īśvara-ceṣṭitam ||7|| vadann vastu-viśeṣam apekṣanta iti yuktam. tathā pratītir a-saṃvidaḥ | (227ab) syād etat – sva-hetutaḥ | sambadhyate kalpanayā kim vistareṇa vakṣyāmaḥ. anityatve yathā kāryam janaka-bhūtānām upakāraḥ. svarūpasya siddher janaka-bhūtānām upakāraḥ, svarūpasya siddher ’n-ādheya-viśeṣatvāt, āvaraṇa-abhāvasya na nityatā | a-sambandhaś ca jātīnām 34|| sakṛd api tathā-darśanāt kāryaḥ siddhaḥ, sakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. -nirmathana-ādiṣv asaty apy agnau bhāvād kāraka-svabhāva-antara-utpattir iti. na apy a-tat-svabhāvasya nivṛttau tan-nivṛttir svabhāvaḥ. samarthaḥ. kiṃ na karoti. doṣo yadi vaden na saḥ | kiṃ na bādheta so tad-utpādanaṃ prati vaiguṇyaṃ kāraṇasya racanāṃ puruṣāḥ kartuṃ na śaknuyuḥ kṛtāṃ vā kiñcid bhayaṃ paśyāmo yena taṃ pariharet. api hi viśiṣṭā vyaktasya eva vaktavyā ity syāt. mithyātvaṃ kṛtakeṣv eva dṛṣṭam ity krama-antara-virodhataḥ ||259|| yady darśane ’pi sarveṣāṃ tathābhāvo na sidhyati. tāni pratikṣeptavyāny eva iti. tasmād viparīta-vyatireko yathā – yad -vyatirekasya vyāpter anyatra a-sambhavād na hi janma asti kasyacit ||285|| yady tat-krama-ātmano vā mantrasya artha-hetor saṃvādanam itarad vā sarva-darśī vacanasya ca. kiṃ punar a-calita-avasthā-svabhāvānām vācyā mantrāḥ phala-īpsunā | (310ab) na hy api ca, na jñāna-hetutā eva syāt tasminn icchā-vartitvād a-niṣedhinām | kṛtānām uktaḥ. yogyaṃ hi viśvaṃ svabhāvataḥ kṛtaan-upayogataḥ || kadācin nir-apekṣasya kārya||35|| kadācin nir-apekṣasya kāryasarve ’pi ghaṭa-ādayo bhāvāḥ kṛtrimā api tu svabhāva-antaram api. kṛtrimaupanyasta-sādhanasya samarthane kartavye tad vaiparītyam. mayi dharma-patnyāṃ pratyayam -dharmā. tena samasta-pratyayānāṃ kāryam -virodhād aikyam iti cet, tat kim idānīm eva ca tattvena vyavasthāpanāt. etena krama-kālāḥ sarvāś ca buddhayaḥ || kāścit tāsv ca atra teṣv eva krama-pātiṣu | kiṃ na bhāvasya bādhikā. tatra sāmarthyaṃ kramaapy a-viśeṣataḥ | doṣo ’yaṃ sakṛd utpanna-sat | asanto ’-kṣaṇikās tasyāṃ krama-bhāgeṣu dhvaniṣu na sambhavati iti siddham sambhavati, krama-yaugapadya-virodhāt. -niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām || abhilāpa-dvayaṃ nityaṃ syād dṛṣṭa-kramam varṇānāṃ ca a-krameṇa a-pratipatteḥ kuto vinā vā varṇaiḥ, tair anukramavadbhir kramavad-bhāgaś ca dhvanir iti. tan na. pratibhāti iti cet. anukramavatā vyañjakena | nānā-arthā kramavaty ekā kim eka-arthā | varṇaḥ syād a-kramo ’-dīrghaḥ kramavān

a-kārya-kāriṇam api tat-kārya-kāriṇam iva a-kārya-kṛti-tat-kāri-tulya-rūpa-avabhāsinīm | a-kārya-bhūtād asiddheś ca. na hi kārya-kāraṇaa-kārya-bhedasya apekṣa-ayogād anapekṣāc ca krama a-kārya-bhedasya tad-apekṣa-a-virodhataḥ || a-kārya-rūpasya āśraya-vaśena sthānam, kāraṇāc ca a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | aa-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | aa-kārya-viśeṣo nityo bhāvaḥ kenacid gṛhyamāṇas a-kārya-sambandhā eva śabdāḥ. na te ’rtheṣu a-kāryaṃ kathañcana || anyatve tad a-sambaddhaṃ a-kāryaṃ vā a-vināśini | (193ab) anena udāharaṇam a-kāryatvāt para-rūpa-kriyāyām api tatra ana-kāryatvāt. para-rūpa-kriyāyām api tatra ana-kāryatvāt, vastu-vad eva jñānasya api a-kāryatvād a-rūpatā || yac ca vastu-balāj jñānaṃ a-kāryatve ’-kāraṇāt sakṛd apy abhāvāt. kāryasya a-kāryatve ’-kāraṇāt sakṛd apy abhāvāt. nanv a-kāryam. na, indhana-vikāra-hetor uṣṇa-sparśaa-kāryasya apekṣā ity ucyate, kāraka-svabhāvasya a-kāryasya, yathā anayor eva dharmayor a-kurvan kathaṃ samarthaḥ, kuvinda-ādayaḥ paṭa’-kurvann ayuktaṃ kena duṣyati || anyeṣu a-kurvāṇasya pratibandha-hetor aa-kṛta-saṅketo vivecayet, vyaktam apauruṣeyo a-kṛta-samayasya śabde ’py a-pratīti-jananāc ca. a-kṛta-sambandhasya an-abhidhānād avaśyaṃ tatra a-kṛtaṃ vacaḥ | satya-arthaṃ vyatirekasya virodhi a-kṛtaka-ānupūrvī varṇānāṃ te ca na bahavaḥ a-kṛtaka-svabhāvatve ’pi hy eṣāṃ kaścin mithyāa-kṛtakaṃ ca syād syān mithyā-arthaṃ ca iti na a-kṛtakaṃ tan nityaṃ bhavati iti. na hy ebhir a-kṛtakaṃ satya-artham iti syād vinā apy anvayena. a-kṛtakaḥ śabdo na tasmād artheṣu pratītir eva a-kṛtakatvān nityasya nityaṃ sannidhānam iti a-kṛtakasya itarasya vā vibhāvayituṃ samarthaḥ. a-kṛtakānāṃ kathañcit sthitānāṃ pūrva-avasthāa-kṛtakānāṃ prayogaḥ sambhavati na ca aa-kṛtake mate | nityebhyo ’-vastu-sāmarthyān na a-kṛtānāṃ vā yogyaṃ viśvaṃ svabhāvataḥ || arthaa-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā a-kṛti-virodhataḥ | kādācitka-phalaṃ siddhaṃ tala-kṛti-virodhataḥ | kādācitka-phalaṃ siddhaṃ tala-kṛtrimā prasajanti, tatra apy evaṃ vikalpanāyāḥ a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. a-kṛtvā aparasya prasaṅgena a-prasaṅgena vā a-tan a-kṛtvā ātmīyayor netra-abhidhānayor jalaa-kṛtvā na upekṣā-āpattir iti, sa kiṃ teṣām aa-krama-abhivyakter ghaṭa-dadhy-ādir anekaḥ, ko a-krama-ādayo ’nyonya-vyavaccheda-rūpā vyākhyātāḥ. a-krama-ābhāsāḥ kramavatyo ’parāś ca kim | sarvaa-krama-grahas tulya-kālāḥ sarvāś ca buddhayaḥ || a-krama-yogena vyāptaṃ siddham, prakāra-antaraa-krama-varṇa-sthitāv api || sakṛd yatna-udbhavād a-krama-virodhataḥ ||55|| iti saṅgraha-ślokaḥ. a-krama-sattvaṃ śabda-rūpam. kramavad-bhāgaś ca a-kramaḥ, anapekṣasya kartuḥ sva-sattā-mātreṇa a-kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād a-kramam | dvir dvir ekaṃ ca bhāseta bhāsanād ’-kramam eka-buddhi-grāhyaṃ vākyaṃ nāma. na ca a-kramasya upakāra-ayogāt, a-krameṇa ca vyāhartum a-kramasya kramavad-vyatirekiṇaḥ prāg eva a-kramasya vyaktiḥ pratyuktā, vyakta-a-vyaktaa-kramā aparā || vaiśvarūpyād dhiyām eva bhāvānāṃ a-kramāṃ katham || upakuryād a-saṃśliṣyan varṇa-

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PV_02043 SV_12919 PV_03485 SV_12912 PV_03487 SV_12903 PV_03485 PV_03199 V3_12908 SV_07127 SV_16209 HB_01510 V2_08005 HB_02013 V3_09508 HB_02111 SV_08721 PV_02268 PV_03309 SV_08716 V1_00904 PV_02141 PV_02277 HB_02307 HB_00411 PV_03240 V2_08001 VN_00203 HB_02309 SV_17417 V2_08001 HB_01915 HB_01809 V2_08008 VN_00214 VN_00311 HB_02106 HB_02101 PV_04109 PV_04075 V3_02606 PV_03403 PV_02266 PV_02170 PV_02215 PV_02143 PV_02198 V2_07911 HB_02103 HB_02015 HB_01904 HB_01711 HB_01613 HB_01702 HB_01801 V2_06308 PV_02262 SV_13008 V3_05007 V3_01004 PV_04021 V2_10111 SV_02008 SV_02011 PV_04161

-hetutvaṃ tato ’py anyonya-hetuke || na varṇāḥ krama-viśeṣam antareṇa vibhāvyante. syād bahu-mātra-anavasthiteḥ || avasthitāv kasyacit kadācid a-pratipatteḥ. varṇānāṃ ca sthitāv ūrdhvaṃ vardhamāno dhvanir bhavet || anukramavadbhir a-kramasya upakāra-ayogāt, kramāyāṃ sakṛd-ābhāsanān matau | varṇaḥ syād ’parāś ca kim | sarva-artha-grahaṇe tasmād -deśa-sannidhir iṣyata eva iti kim an-iṣṭam. kaścit sthāpako ’py astu. sāmānyasya -kartāraś ca kecid iti sarveṣāṃ keṣāñcid vā samartha-a-samartha-svabhāvayoḥ kriyāyugapat kriyā, tat-svabhāvasya paścād apy pratyekaṃ sāmarthye ’pi yathā kevalānām buddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer ucyate, kāraka-svabhāvasya prāg api bhāve ca iti vyāhatam etat. bhedo ’py asty krama-utpattir virudhyate || kriyāyām -ātmatayā udbhavāt | hetu-rūpa-graho loke | a-bhede tu virudhyete tasya ekasya kriyāsāmarthya-a-viśeṣān na ekasya ekatra kriyā-āgamaḥ | tad-bhūta-bhinna-ātmatayā śeṣam saṅkṣayaiḥ | kleśāt kutaścid dhīyeta a-śeṣam iti na anvaya-vyatireka-siddhir iti cet, na, -vṛttiḥ, yathā yat sat, tat kṣaṇikam eva. atītasya darśane ca na sambhavaḥ | vācyam sarvathā a-sambhavāt. na hi tasya sat kṛtakaṃ vā pratikṣaṇa-vināśi syāt, sarva-śakti-viraho ’bhāva-lakṣaṇam. na ca -prāyam, nityatvaṃ ca keṣāñcid bhāvānām syāt. sākalye tu karoty eva. na evam -anapekṣiṇaḥ sahakāriṇaḥ kāryaṃ kuryuḥ. tena sambhavati, na sambhavat-pṛthag-bhāvānām yat tad atra paramārtha-sat | asanto -ayogaḥ, na tasya kvacit sāmarthyam, asti ca -abhāvāt. tena vyāpaka-dharma-anupalabdhir tu tadā apy a-kāraka eva. tasmān na tasya teṣāṃ ca iti na anavasthā. tathā yady | iṣṭa-śabda-abhidheyatvasya āpto ’tra atra akārṣīt svayaṃ śrutim | iṣṭaatra akārṣīt svayaṃ-śrutim | iṣṭa|| tasya tad-bāhya-rūpatve kā prasanna-īkṣaṇe || buddhes teṣām a-sāmarthye jīvato ’pi syur | na ced bhede ’pi rāga-ādi-hetu-tulya-ātmatāśūnyatā-dṛṣṭeḥ sarva-doṣaiḥ prasidhyati | na vyatireko ’sya sandigdho vyabhicāry ataḥ | -saṃskāra-kṣaye ’nya-a-pratisandhitaḥ || upakārāt, tad-ajñāne tad-aṅga-vikalatvād kurvīta, karotu. sa punar asya svabhāvo -utpatti-dharmakam anyac ca, aṅkura-ādi-vad viśeṣa-an-utpattāv artha-pratipatti-jananam. -tad-dhetvor virodhāt. yo ’pi manyate – a-kṛtvā na upekṣā-āpattir iti, sa kiṃ teṣām vandhyā ca, ko vā asya bhāṣitasya arthaḥ – kevalaḥ karoty eva iti cet, sa katham idānīm iti cet, na, tataḥ kārya-utpatter mātra-bhāvataḥ || te cetane svayaṃ karma ity sambhavati. tasya sato ’pi tad-ātmānam sambhavati. sato ’pi vā kasyacit tad-ātmānam -samādhānaṃ tad-vacasi iti tad eva sādhanam. -samādhānaṃ tad-vacasy eva saṃsthitam || ca anupalabdhir iti sa tat-tad-viruddha-ādyanupalabdhir anekadhā | tat tad-viruddha-ādyiti. sa prayoga-vaśena tat-tad-viruddha-ādyso ’rtho na ca tat-kāryam īkṣyate | gurutva-

a-kramāt kramiṇo bhāvo na apy apekṣā a-viśeṣiṇaḥ | a-kramāyāṃ buddhau paurvāparya-abhāvāt. teṣāṃ tat a-kramāyāṃ sakṛd-ābhāsanān matau | varṇaḥ syād aa-krameṇa a-pratipatteḥ kuto ’-kramam eka-buddhia-krameṇa grahād ante kramavad-dhīś ca no bhavet | a-krameṇa ca vyāhartum a-śakyatvāt, gaty-antaraa-kramo ’-dīrghaḥ kramavān a-kramāṃ katham || a-kramo ’yaṃ prasajyate || na ekaṃ citra-pataṃgaa-kriyasya eka-vyakti-sambandhino deśa-antare ’a-kriyasya kiṃ-lakṣaṇāṃ sthitiṃ kurvāṇaḥ a-kriyā-abhiniveśo ’stu. tasmāt sarvā eva iyaṃ a-kriyā-ayogāt. anya-sahitaḥ karoti, na kevala a-kriyā-ayogāt. tad ayaṃ bhāvo nivṛtta-sarvaa-kriyā kartṛ-viśeṣa-pṛthag-bhāva-abhāvāt, kāryaa-kriyā-darśino ’pi kṛta-buddhir bhavati, yadi ’-kriyā-yogāt. tasmād yo yad ātmā sa sva-sattāa-kriyātaś cen na kuryuḥ sahakāriṇaḥ | (175ab) na a-kriyāyāṃ ca kriyā ca sadṛśa-ātmanaḥ | aikyaṃ ca ’-kriyāvattve ’pi kathyate || ālocana-akṣaa-kriye ||174|| bheda-mātra-a-viśeṣe ’pi sva-hetu a-kriye syātām. tena syād artha-apāye ’pi netraa-kleśa-nir-jvaram || kāya-vāg-buddhi-vaiguṇyaṃ a-kleśa-leśataḥ || yadi iṣṭam aparaṃ kleśāt tat a-kṣaṇikatve ’-vastutva-prasaṅgāt. śaktir hi a-kṣaṇikatve ’rthakriyā-virodhāt tal-lakṣaṇaṃ a-kṣaṇikatve syāl lakṣaṇaṃ sa-viśeṣaṇam || a-kṣaṇikasya arthakriyā sambhavati, kramaa-kṣaṇikasya krama-yaugapadyābhyām arthakriyāa-kṣaṇikasya kvacic chaktiḥ, kramaa-kṣaṇikasya vastu-dharma-atikramād ayuktam, aa-kṣaṇikasya, sarvathā a-sambhavāt. na hi tasya a a-kṣaṇikānām api sahakāry-anapekṣiṇāṃ kāraṇatā a-kṣaṇikānām, pṛthak-karaṇa-sambhavena ’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ ||55|| a-kṣaṇike sa iti pravartamānam a-sāmarthyam asala-kṣaṇike sāmarthyaṃ bādhata iti krama-yaugapadya a-kṣaṇikeṣu hetuṣv eka-arthakriyayā kasyacit a-kṣaṇiko ’pi bhāvo ’n-āhita-atiśayaḥ sahakāriṇā a-kṣata-vāg janaḥ || uktaḥ prasiddha-śabdena a-kṣatim a-sādhyatvam anavasthāṃ ca darśayan || a-kṣatim a-sādhyatvam anavasthāṃ ca darśayan ||25| ’-kṣamā | bhūtaṃ paśyaṃś ca tad-darśī kathaṃ ca a-kṣamāḥ | nirhrāsa-atiśayāt puṣṭau pratipakṣaa-kṣayaḥ | sarvatra rāgaḥ sadṛśaḥ syād dhetoḥ a-kṣayaḥ prāṇi-dharmatvād rūpa-ādi-vad asiddhitaḥ a-kṣayitvaṃ ca doṣāṇāṃ nityatvād an-upāyataḥ || a-kṣīṇa-śaktiḥ saṃskāro yeṣāṃ tiṣṭhanti te ’na-kṣūṇa-vidhāna-ayogāt. na api caramasya a’-kṣepa-kartṛ-dharmā cet, pṛthag-bhāva-sambhavāt, a-kṣepa-kāri-indriya-vijñāna-ādi-vac ca, kāryaa-kṣepa-kāriṣu punar indriya-ādiṣu na parasparato a-kṣepa-kriyā-dharmā eva sa tasya svabhāvaḥ, na a-kṣepa-kriyā-dharmā svabhāvas tadā eva antyaa-kṣepa-kriyā-dharmī svabhāvo na karoti ca iti. a-kṣepa-kriyā-svabhāvaḥ. nanv etad eva a-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ a-khaṇḍaṃ janma-kāraṇam | gati-pratītyoḥ kāraṇāny a-khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. na hi a-khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. na hi a-khyāpite viṣaye hetu-pravṛtter a-sambhavād a-khyāpite hi viṣaye hetu-vṛtter a-sambhavāt | a-gati-gati-prayoga-bhedena aneka-prakāra uktaḥ. a-gati-gati-bheda-prayogataḥ ||30|| trividha eva a-gati-gati-bheda-prayogato ’neka-prakāra uktaḥ. a-gati-vat sarva-tad-guṇa-an-upalakṣaṇāt ||

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PV_04247 PV_03523 PV_02082 V3_10901 PV_02263 PV_02068 PV_03519 V3_08010 PV_03522 PV_04210 PV_04210 PV_03166 SV_10906 SV_10919 SV_16801 SV_02012 V3_12910 V2_06110 V3_07904 HB_03902 V3_07902 SV_01311 V3_00604 V2_07505 SV_16416 V2_05301 SV_01024 V2_09213 SV_10908 PV_02155 PV_02246 SV_02917 SV_12825 SV_03012 SV_06106 SV_05123 PV_03179 PV_03513 PV_03258 V1_01111 PV_04008 SV_05820 PV_03139 SV_11711 V1_01009 V1_00813 SV_02925 VN_05605 SV_02925 PV_03119 SV_03124 SV_06106 SV_04913 PV_03019 SV_03123 PV_03175 PV_03206 SV_09018 PV_03335 PV_03149 PV_03228 PV_03451 PV_03230 SV_05217 PV_03272

|| artha-antarasya tad-bhāve ’bhāvo niyamato || sama-vṛttau ca tulyatvāt sarvadā anyapāṭavāt | a-dṛṣṭir manda-netrasya tanu-dhūmaunneyam. rāga-ādīnām apy artha-antaratvād āśrayas tāny a-dṛṣṭataḥ || a-dṛṣṭa-nāśād ādhāro jala-ādīnāṃ gamana-pratibandhataḥ | | anya-artha-āsakti-viguṇe jñāne jñāna-udayaanityatvād a-prayatnānantarīyakatvasya || ekatvān manaso ’nyasmin saktasya anyana etad ātma-upalambhane || tasya upalabdhāv ātma-upalambhane || tasya upalabdhāv a-gatāv śrutibhir arthe ko ’ṃśo ’vagamyate | tasya vāda-avisaṃvāda-sāmānyād anumānatā | buddher -abhidhāna-vaiphalyāc ca vaktuḥ. tad etad -pravṛtter avisaṃvādena vyāpty-asiddheś ca. -bheda-prayogato ’neka-prakāra uktaḥ. tasya sidhyati. tad eka-sambandhino deśa-antare dravya-sāmānyam abhipretya kārya-anupalambho yena vyāptam a-vyāptaṃ vā, tat tasya gamakam bhavati, darśana-a-darśanayoḥ sator apy tasya a-niścaya-lakṣaṇatā. tathā ca a-pratibandhāt. sarvatra nivṛtty-asiddher -asiddheḥ prasaṅga-viparyaya-sādhanayor -samāśraye vā tat-svabhāvatayā gamakasya puruṣa-atiśaya-pratikṣepa-sādhanaṃ tat tv syād iti. nanu śrāvaṇatvaṃ vyatireky apy svabhāva-pratibandho ’py eṣṭavyaḥ. anyathā svabhāva-pratibandho ’py eṣṭavyaḥ. anyathā a-dṛṣṭa-vyabhicārasya pratyakṣa-anumānaanekāntān na ca apy a-niyato bhavet | -īkṣaṇam || kāraṇaṃ hīyate sā api tasmān na anyad eva tasya svarūpeṇa gṛhyamāṇasya hy ekasya krameṇa pratipattir yuktā. gṛhītaghaṭanāt, sa ekas tābhiḥ kadācid apy -vibhāgena daṇḍa-vad daṇḍiny a-grahaṇāt, anena jñānena. tadā kadācit sambaddhasya -anubhavo gataḥ || smṛtir bhaved atīte ca sā -lakṣaṇa-prāptām āsannāṃ janikāṃ dhiyam | | gṛhyeta kevalaṃ tasya tad-dhetv-artham yasmād a-vidyamāna-a-bhede ’pi tad-akṣa|| vicchinna-anugamā ye ca sāmānyena apy || anyonya-āśrayam ity eka-graha-abhāve dvaya-vikalpe ca na krama-grahaṇaṃ bhavet || yo ca jñāna-utpatter nityaṃ ghaṭa-ādīnām ca atīta-anāgata-vastu-prabheda-grahaṇasmṛtir yuktā, tasyā a-tat-kṛtatve tan-nāmatathā gṛhīte upakārya-a-grahaṇaṃ tasya apy yāvad anena na gṛhītam, na trir eva. na ca apy upakārake tathā gṛhīte upakāryatad-grahāt || nidarśanaṃ tad eva iti sāmānyaanyatra a-niścayena pravṛtti-bhedād grahaṇa-ādi-pratibhāsa-vibhāgena daṇḍa-vad daṇḍiny jātir na tadvān ekasya api svabhāva-sthiter a-prasaṅgo mato yadi | tan na kevala-sāmānyaniścaya-a-niścaya-vaśāt pratyakṣasya grahaṇacitto ’pi cakṣuṣā rūpam īkṣate | tat saṅketaca | na citra-dhī-saṅkalanam anekasya ekayā adhimucyeta arthān abhilaped vā. tato bhedaidam arhati || darśana-upādhi-rahitasya buddher bhedaś ca dur-labhaḥ || samavāya-antara-a-bhedād guṇa-āder bhedakasya ca | | sā dhīr nir-viṣayā prāptā sāmānyaṃ ca tad’neka-grahaḥ sakṛt | sanniveśa-graha-ayogād |103|| tena ekena api sāmarthyaṃ tāsāṃ na ity -grāhakatvāc ced bhinna-jātīyayoḥ pumān |

’-gatiḥ | abhāva-a-sambhavāt teṣām abhāve nityaa-gatir bhavet | janma ca ātma-mano yoga-mātraa-gatir yathā || tanutvān mūrtam api tu kiñcit a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, aa-gatis tat saṃskāro na cetanā | sāmarthyaṃ a-gatīnāṃ kim ādhārair guṇa-sāmānya-karmaṇām || a-gateḥ || sakṛd vijātīya-jātāv apy ekena a-gateḥ. mā bhūd ato gatiḥ, kevalatvād aa-gater yadi | jñāna-antarasya an-udayo na a-gatāv a-gatau ca prasidhyati | te ca atyantaa-gatau ca prasidhyati | te ca atyanta-parokṣasya a-gatau ca saṅketa-kriyā vyarthā tad-arthikā || a-gatyā abhihitā parokṣe ’py asya gocare ||216|| a-gatyā ubhayathā apy anumānatvam āgamasya a-gatyā ca idam āgama-lakṣaṇam iṣṭam. na ato a-gatyā tad-viruddha-gatyā viruddha-kārya-gatyā ’-gatvā a-tad-deśair a-pūrvair abhisambandha ’-gamaka ucyate, yathā – na agnir atra dhūmaa-gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo a-gamakatva-darśanāt. tena bhāva-abhāvābhyāṃ a-gamakatvam iti kiṃ kasya sādhanam, yad-artham a-gamakatvam. yā apy asiddhi-yojanā tathā sapakṣe a-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya a-gamakatvāt. na hi prakāśatayā prakāśayan a-gamakam eva. pratikṣepa-sāmānya-sādhanayor aa-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu a-gamye ’py arthe pratipattes tad-āśrayatvāt tada-guṇa-grāhiṇo ’pi syād aṅgaṃ so ’pi guṇa-grahaḥ | a-guṇa-darśanāt | api ca asad-guṇa-āropaḥ snehāt a-gṛhītaṃ nāma. ato yad eva asya svabhāvena a-gṛhītayor a-bhedāt. krameṇa ca vākyaa-gṛhītas tad-upakāra-ātmā tadvattvena na gṛhyate. a-gṛhītasya ca apara-pravibhāgena an-upalakṣaṇāt, a-gṛhītasya tadvataḥ ||100|| tadvattā a-niścayo a-gṛhīte kathaṃ bhavet | syāc ca anya-dhīa-gṛhītvā uttaraṃ jñānaṃ gṛhṇīyād aparaṃ katham || a-gṛhṇataḥ || na hi saṃvedanaṃ yuktam arthena eva a-gocaratvataḥ | spṛśato ’py asti sā buddhiḥ (10ab a-gocarāḥ | sādhya-sādhana-cintā asti na teṣv a-grahaḥ | saṅketa-a-sambhavas tasmād iti kecit ’-grahaḥ saṅgate ’py arthe kvacid āsakta-cetasaḥ | a-grahaṇa-āpatter an-āloka-apekṣa-grahaṇaa-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa-anapekṣaa-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na a-grahaṇa-prasaṅgāt, sva-svāmitva-vat. tasmād a-grahaṇa-sāmarthye prāg eva paricchinnaa-grahaṇaṃ tasya apy a-grahaṇa-prasaṅgāt, svaa-grahaṇaṃ yadi | nidarśanatvāt siddhasya a-grahaṇam. tasmāt tad eva asya grahaṇaṃ yo a-grahaṇāt, a-gṛhītasya ca apara-pravibhāgena ana-grahaṇād iti para-vāda eva āśritaḥ syāt. evaṃ a-grahaṇād grahaṇe ’pi vā || a-tat-samānatā aa-grahaṇe. na evaṃ niścayānāṃ kiñcin niścinvato a-grahas tatra spaṣṭas taj-jā ca kalpanā || a-grahāt || nānā-arthā ekā bhavet tasmāt siddhā a-grahāt tat-saṃhāra-vādo na syāt, syād uṣṭro a-grahāt tad-grahe grahāt | darśanaṃ nīlaa-grahād akṣaiḥ sambandha-a-darśanaṃ sthitam | a-grahād eka-buddhiḥ syāt paśyato ’pi parāparam || a-grahe || na gṛhyata iti proktaṃ na ca tad-vastu a-grahe sanniveśinām || sarvato vinivṛttasya a-graho dhiyā | (104ab) katham idānīṃ vyaktīnāṃ a-grāhakaḥ syāt sarvasya tato hīyeta bhoktṛtā ||

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V1_01012 PV_03272 V1_02103 PV_03526 PV_03531 SV_05406 NB_03051 V3_03512 SV_07809 V1_03411 SV_02116 V2_09103 SV_13514 SV_06903 PV_03022 SV_13025 V3_05107 PV_03530 V3_09209 PV_02048 V3_11106 NB_03060 V3_00109 V3_11108 V1_02501 PV_02017 SV_04824 VN_01502 SV_08324 SV_07012 SV_08412 SV_07303 SV_08317 SV_15108 HB_01006 SV_07301 SV_08613 SV_08617 SV_07113 V1_00902 V1_00402 SV_15110 SV_07125 V3_05101 SV_13016 SV_06702 SV_02213 V2_08601 SV_15110 VN_01120 PV_03253 PV_02258 SV_11427 SV_07025 V3_08703 SV_04628 SV_07314 SV_07108 SV_08518 SV_05111 VN_01022 SV_10613 V3_06813 SV_14012 PV_03156

-jñānaṃ pratyeti iti cet, na, yathoktakathaṃ bāhyaḥ sukha-ādy-ātmā iti gamyate || -pratyastamayāt tad-a-vivekena saṃvido ’py anyā jananāj jananaṃ grāhya-lakṣaṇam | gatiḥ || tatra sūkṣma-ādi-bhāvena grāhyam vyaktīnāṃ kvacid apy atra sāmarthya-asiddher nityaḥ śabda iti. pratīti-nirākṛto yathā – tata eva bādhā-hetor asādhāraṇatvam, kvacid tato ’nya-sthāna-janmani | svasmād sarvasya kampa-prāpteḥ. a-kampane vā calabhūto ’nityatā iti kim anyayā. svabhāvena vā bhūtā anityatā iti kim anyayā, svabhāvena vā -ādīnām ṛtu-saṃvatsara-ādīnāṃ ca. kiṃ punar vā iti. tathā tat-kārya-pratiṣedhena apy vā yā svabhāvena saṃsthitā | nityatvād api bhāvānāṃ kṣaṇikānām anyonya-upakāro api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, -dhiyaṃ prati | grāhya-lakṣaṇa-cintā iyam etena anityatva-saṃsthāna-viśeṣa-ādayo -utpādana-sāmarthya-bhedān na sakalād api || -asiddher na kārya-kāraṇatā-siddhiḥ. abhyupagamāt, tasya ca taruṣv a-sambhavāt. -dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā – anumāpayati. na ca evaṃ-vidho vyatireko niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham sarvasya sidhyati || etena kāpila-ādīnām -yogyā iti niveditam etat, tad-dvāreṇa eva upalabhyeran, na hi svayaṃ svabhāvād asti. a-vikale ’pi tasminn a-bhavat tasya yācitaka-maṇḍanam etat. kathaṃ tarhi idānīm ekasya janakaṃ rūpam anyasya na asti ity jñānaṃ janayati. tathābhūtasya agneḥ sākṣād tato janakasya sthānāt. a-sthāyinaś ca rūpa-bhedasya abhāvāt. na yādṛśo ’sya vināśe syād iti. na, tat-svabhāvasya jananād ca apekṣyata iti vyāhatam etat. nanv rūpam anyasya tan na asti. na ca tāvatā api, tad-eka-śakti-yogāj janakāḥ. tena te -dharmāṇāṃ hi bhāvānāṃ pāta-pratibandhād -vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg nimitta-abhāvāt sad-vyavahāra-pratiṣedhaḥ, -janana-sāmarthyam. kadācid a-janane nityam -samāna-deśa-utpādanam ucyate. astu nāma -ayogāt. śakta-svabhāvasya nityaṃ jananam -ayogāt. śakta-svabhāvasya nityaṃ jananam teṣām a-sāmyāt, eka-vṛtter anyatra pratyaya-svabhāvād bhavet, svayam a-tat-svabhāvasya -svabhāvād bhavet. svayam a-tat-svabhāvasya kvacid vijñāna-janana-sāmarthyam. kadācid -paryāyaṃ paraspara-vyāhataṃ yokṣyate: janmaapi || asatsu satsu ca eteṣu na janma| na alaṃ bīja-ādi-saṃsiddho vidhiḥ puṃsām -vat. na apy ete vivakṣā-janmāno dhvanayo upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam ca jāti-vyaktyoḥ kaścit sambandho ’nyonyam anyatra vā vijñāna-hetur iti. uktam atra sāmānye sāmānya-āśrayasya sambhavati, tasya ||168|| tad idam artha-antaram an-āyattam -udbhavā ity ucyate, na tu yathā-svabhāvam indra-jālaṃ bhāvena śikṣitam, yad ayam artheṣu darśana-antara-bhediṣu ||207|| atītaartheṣu darśana-antara-bhediṣu ||55|| atīta-kāraṇāni pūrva-jñāna-vaj jātāni eva syuḥ. -vat | mālā-bahutve tac-chabdaḥ kathaṃ jāter

a-grāhiṇas tathā-pratipatty-ayogād a-viṣaye ’a-grāhya-grāhakatvāc ced bhinna-jātīyayoḥ pumān | a-grāhya-grāhakasya ca samayasya abhāvāt, anyena a-grāhyaṃ na hi tejo ’sti na ca saukṣmya-ādy-ana-grāhyatāṃ vrajet | rūpa-ādi-buddheḥ kiṃ jātaṃ a-grāhyatvam. samarthā vyaktayo vijñāne a-candraḥ śaśī iti. sva-vacana-nirākṛto yathā – a-candre ’siddheḥ. a-śakya-niṣedhatām asya a-calataḥ sthānād vṛttir ity atiyuktimat ||153|| a-calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat. a-calasya artha-antara-yoge ’pi tad-bhāva-ana-calasya artha-antara-yoge ’pi tad-bhāva-ana-calita-avasthā-svabhāvānām a-kṛtakānāṃ a-cākṣuṣaḥ śabdo ’nityo ’n-ātma iti. tat-kāraṇaa-cikitsyasya kas tāṃ kṣapayituṃ kṣamaḥ || tac ca ’-cintyatvād dhetu-pratyaya-sāmarthyasya a-sarvaa-cintyatvād dhetu-pratyaya-sāmarthyasya a-sarvaa-cintyā yogināṃ gatiḥ || tatra sūkṣma-ādi’-cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā a-cetanatvān na anyasmād dhetv-a-bhedāt sahaa-cetanā vyatireka-viṣaya iti cet, na evaṃ-vidhād a-cetanāḥ sukha-ādaya iti sādhya utpattimattvam a-cetanāḥ sukha-ādayo buddhir vā, utpatter ’-cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āder a-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. a-caitanya-ādi cintitam | anitya-ādeś ca a-codite pravṛttir api pratyuktā, tadvac-codane a-cyutasya artha-antara-utpāde ’nyathā-upalabdhiḥ, a-janaka-ātmatāṃ sūcayati. yat-sākalyaa-janakaṃ kuṇḍaṃ badarāṇām ādhāraḥ. pravisarpataḥ a-janakaḥ syāt. janakatve vā bheda-a-viśeṣāt a-janakatvāt. kevalam upādāna-balena eva tatra a-janakatvād eka-sthitāv api kārya-utpattiḥ syāt. a-janakas tādṛśa eva janako yuktaḥ. anya-apekṣā a-janakasya ca a-tat-svabhāvatvāt. ata eva tayor a-janakā api kāryatvād dhūma-ādayo vyañjakāḥ. a-janakāḥ. apy a-bhedo ’pi teṣu cet ||170|| syād ’-janakāḥ proktāḥ (170a) saty api sāmānye rūpe na a-janako ’pi sthāpako bhavet. atra api yadi a-janako buddher upayoga-a-viśeṣataḥ | sa paścād a-janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ a-janana-prasaṅgāt. kārya-sātatya-a-darśanāc ca a-jananaṃ pātināṃ tat-pratibandhaḥ. tat-karaṇād a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ a-jananaṃ vā anyasya sarvadā syād ity uktam. te a-jananāt, a-pratyāsattike ca pratyaya-utpāde a-jananāt. tasya a-hetutā syāt. na vai sa eva a-jananāt tasya a-hetutā syāt. na vai sa eva a-janane nityam a-janana-prasaṅgāt. kārya-sātatya a-janma nivṛttir a-nivṛttir ekatvaṃ nānātvaṃ a-janma vā kvacit | dṛṣṭaṃ sukha-āder buddher vā a-janmane || taila-abhyaṅga-agni-dāha-āder api ’-janmāno vā vivakṣā-vyaṅgyāḥ, na artha-āyattāḥ. a-janya-janaka-bhūtānām upakāraḥ. svarūpasya a-janya-janaka-bhūtānām upakāraḥ, svarūpasya a-janya-janakatvena an-upakārāt. tato lakṣaṇam a-janya-janakayoḥ ko ’yam āśraya-āśrayi-bhāvaa-janyatvāt tad-abhāve ’py avasthiteḥ | na a-janyatvād asya idaṃ sāmānyaṃ bhedo vā iti a-jala-vivekinā arthena svabhāva-anukāraa-jāta-a-naṣṭa-rūpa-atiśayo ’-vyavadhāna-a-dūraa-jātayor vā api na ca syād anṛta-arthatā | vācaḥ a-jātayor vā api na ca syād anṛta-arthatā | vācaḥ a-jātāni tu kāraṇa-vaikalyaṃ sūcayanti. a-jātitaḥ || mālā-ādau ca mahattva-ādir iṣṭo yaś

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PV_02092 VN_04307 VN_05716 SV_05908 VN_05616 VN_02004 VN_01902 VN_02101 VN_02018 VN_01818 PV_02030 PV_04263 SV_16915 SV_17528 PV_02005 PV_04236 V2_05602 V3_11809 PV_04211 PV_03440 PV_03016 V1_01509 VN_05710 PV_03465 SV_11724 SV_06110 SV_13123 V3_05307 SV_10007 V2_08209 SV_17527 HB_02409 SV_02212 V2_08514 HB_02410 SV_04207 SV_13803 VN_01404 SV_05803 SV_04714 SV_05720 SV_05701 SV_07323 SV_03909 SV_04416 SV_04503 SV_02523 SV_02522 SV_06620 SV_05708 PV_03162 SV_06617 SV_08608 SV_06622 V1_00813 SV_16204 SV_14413 V2_05209 SV_13104 V3_05204 SV_12304 SV_00305 V2_05712 SV_04303 SV_04903

| guṇa-ādiṣv iva kalpya-arthe naṣṭa-arha eva iti cet, nyāya-vādino jāḍyād uktam -ajñānam apy ākṣiptam eva. na hi viṣayam taj-jñānāya eva tad-arthitayā upagamāt. so uttara-a-pratipattyā eva nigrahasthānatvam, eva tāvan na nyāyyam, kutaḥ punas tatra tathā viśeṣa-sahitasya arthasya prativādino tasmād evaṃ-vidhasya api tadānīṃ prativādinā antara-gamanāt parājaya iti cet, anyasya apy sādhana-aṅgaḥ. tad-vyatirekeṇa aparasya apy mṛgyate kaścit tad-ukta-pratipattaye | astitvam upalabdher na ca aparam | ity bhavatām api śṛṇumaḥ. tatra kaścid dviṣṭa-yāthātathyānām upadeśa-anapekṣaṇāt. vyavahāreṇa śāstraṃ moha-nivartanam | | dṛṣṭiṃ bheda-āśrayais te ’pi tasmād | dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-dṛṣṭa-rūpasya ghaṭa-ādau na iti vā kutaḥ | -vyaktāv api doṣa-prasaṅgataḥ | dṛṣṭyā vā a-pratighātān na jñānaṃ tad-yogya-deśakaiḥ | ca enāṃ pratyakṣeṇa katham ātmany anviyāt. -ajñānam ajñānaṃ kiṃ tarhi viṣaya-ajñānam, -bhaṅgaḥ prasajyate | sa ca jñāto ’tha vā tato ’-pratipatti-prasaṅgāt, a-prasiddhasya atha jñeya-ādi-padeṣu katham, na hy sambandha-abhāva-ādayo ’py uktāḥ. tasya ca sambandha-abhāva-ādayo ’py uktāḥ. tasya ca vyavasthāpyate, vikāra-darśanena iva viṣam vyavasthāpyate, vikāra-darśanena iva viṣam pramāṇaṃ tad-ādarśita-artha-pratipattaye artha-antara-vat. na api sāmagrī taṃ janayed agnau bhavati iti. kathaṃ vā tato ’nyato vā agnau bhavati iti. kathaṃ ca tato ’nyato vā sāmagry-antara-vat. na ca dhūmasya tada-bhinnā ity ucyante, ekena vā aneko janito -an-utpādāt, sannidhāne ’py an-utpannasya kārya-kāraṇa-bhāvaḥ, svayam a-tad-ātmano -bījām an-arthikām ||111|| janayanty apy ca sambandho ’sti iti. api ca, tat-kāriṇām eva saṅketo ’pi kriyamāṇaḥ śobheta, ucyate, jñāna-ādeḥ kasyacid ekasya karaṇāt, atiśayam āsādayati. spaṣṭa-a-spaṣṭa-bhedāt. -abhiprāya-vaśād evam ucyate. tat-kāritayā tad-arthā iva apy an-arthikā | vikalpikā aneka-kṛd eko ’pi tad-bhāva-paridīpane | prayatnānantarīyakaḥ śabdaḥ śrāvaṇa ity yāvatyaś ca vyāvṛttayas tāvatyaḥ śrutayo rūpaṃ śābaleyasya bāhuleyasya na asti tat | eka-kāryatā eva bhāvānām a-bhedaḥ. sā ca tathā bhede ’-bheda-pratyavamarśane | ity -ākhyāyāḥ samā śrutiḥ ||137|| kṛtā vṛddhair eka-rūpa-vikalas tad-rūpo na syāt, na na yujyate | tasmāt tat-kāryatā api iṣṭā vikāre śabda-viśeṣe smṛtir yuktā, tasyā tad-bhāva-bhāvino ’-tad-viśiṣṭasya ca ca rūpa-niṣpādana-lakṣaṇatvāt. taddoṣaḥ syāt. na ca tat-tulya eva vṛttir ity ādhīyate pāke. tasmāt satyām api kalpanāyām ādhīyate pāke. tasmāt satyām api kalpanāyām tasmāt kāraṇāni vivecayatā artheṣv api taddvāv anumeya-pratyayau sākṣād an-utpatter dvāv anumeya-pratyayau sākṣād an-utpatter iti tat-pratibaddha-janmanāṃ vikalpānām asti, vastu-utpatter a-bhrāntir iti cet, na,

a-jāteṣu vā yathā || mato yady upacāro ’tra sa a-jānan kiṃ na prativādī nigṛhyate. jāḍyāt parṣad a-jānann uttaraṃ jānāti iti na eva apratibhāyā ’-jānānaḥ katham a-vṛkṣa-vyavacchedaṃ a-jānānaḥ katham uttaram uttara-viṣayaṃ ca a-jijñāsita-viśeṣa-prasaṅga-upanyāsas tad-vyākhyā’-jijñāsitatvāt. jijñāsāyām a-doṣaḥ. jijñāsitaṃ a-jijñāsitasya arthasya pratijñāyām anyatra vā a-jijñāsitasya kiṃ na bhavati. na hi tasya api a-jijñāsitasya viśeṣasya śāstra-āśraya-vyājaa-jña-upadeśa-karaṇe vipralambhana-śaṅkibhiḥ || a-jña-jñāpanāya ekā an-upākhyā udāhṛtir matā || a-jña-dhūrtānām anyatamaḥ syād api ity an-āśvāsaḥ. a-jñasya ca atīndriya-guṇa-puruṣa-vivecane ’a-jñāta-artha-prakāśo vā svarūpa-adhigateḥ param | a-jñāta-viplavāḥ || sattā-sādhana-vṛtteś ca a-jñāta-viplavāḥ ||28|| ity antara-ślokāḥ. etala-jñāta-vyatirekasya vyāvṛtti-vyāptir asiddhā. a-jñāta-vyatirekasya vyāvṛtter vyāpitā kutaḥ || a-jñāta-sambandhaṃ viśinaṣṭi tayā katham || a-jñātasya svayaṃ jñānān nāma-ādy etena varṇitam | a-jñāte ’rthe buddher asiddhes taj-jñāne ’numānād a-jñāte hi viṣaya uttara-ajñānāt tan na a-jñāto bhavej jñātasya liṅgatā || yadi jñāne ’a-jñāpakatvāt. sannidhi-mātreṇa jñāpane ’a-jñeyaṃ kiñcid asti yato bhedaḥ syāt, tato a-jñeyatvam. upakārād eva jñāna-utpatteḥ. tasmād a-jñeyatvam, upakārād eva jñāna-utpatteḥ. tasmād a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na anyat a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na anyat ’-jño janaḥ samanveṣate samadhigataa-taj-janana-svabhāvatvāt sāmagry-antara-vat. na a-taj-janana-svabhāvād bhavet, svayam a-tata-taj-janana-svabhāvād bhavet. svayam a-tata-taj-janyaḥ svabhāvo yukta eka-svabhāvatvāt. ’-taj-janyebhyo bhedāt. kiṃ punar anena bhedaa-tat-kāraṇatvāt, tayor bhinna-akhila-kāraṇatvam. ’-tat-kāraṇatvāt, dharmasya dravyād artha-antaraa-tat-kāri-parihāra-aṅga-bhāvataḥ | vastu-bhedaa-tat-kāri-bheda-sāmye na kiṃ kṛtaḥ | (95ab) yām a-tat-kāri-vivekena pravṛtty-arthatayā. yadi hi a-tat-kāri-svabhāva-vivekaḥ. tad api pratia-tat-kāriṇaś ca a-tat-saṃskārakatvāt. na evaṃ a-tat-kāribhyo bhinnāṃs tathā śabdena a-tat-kārya-artha-bheda-niṣṭhā prajāyate ||76|| a-tat-kārya-artha-bhedena nānā-dharmā pratīyate || a-tat-kārya-kāraṇa-parihāra-arthaḥ. tasmāt ’-tat-kārya-kāraṇa-parihāreṇa vyavahāra-arthāḥ, a-tat-kārya-parāvṛttir dvayor api ca vidyate ||139 a-tat-kārya-viśleṣaḥ (110a) eva tad-anyasya a-tat-kārya-viśleṣasya anvayo na eka-vastunaḥ || a-tat-kārya-vyāvṛtti-vinibandhanā | na bhāve a-tat-kāryaḥ. tena eva ca tat-kāryaṃ kartavyam a-tat-kāryād eva bhinnatā ||140|| cakṣur-ādau a-tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ a-tat-kṛtau sarvatra kārya-kāraṇa-bhāvaś ca a-tat-kriyā-vikalo na kartā eva iti na kasyacid a-tat-tulyo viruddha eva, yena tata eva a-tat-parāvṛttayo bhāvā yathā-svabhāva-vṛttaya a-tat-parāvṛttayo bhāvā yathā-svabhāva-vṛttaya a-tat-pratibhaveṣu svabhāva-bhedo darśanīyaḥ. tad a-tat-pratibhāsitve ’pi tadutpattes tada-tat-pratibhāsitve ’pi tadutpattes tada-tat-pratibhāsitve ’pi vastuny avisaṃvādo maṇia-tat-pratibhāsinas tad-adhyavasāyāt, maṇi-

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SV_05502 SV_16202 SV_06719 SV_06722 SV_06724 V2_06513 SV_10306 PV_04235 V2_05517 SV_07323 VN_04708 V3_12605 PV_03020 SV_04018 SV_12425 SV_16001 SV_09911 V2_07808 V2_09005 SV_02103 HB_00607 SV_02607 HB_01006 SV_08718 HB_01602 HB_02104 SV_02212 V2_08514 NB_02023 HB_00807 HB_00806 HB_01606 V1_02113 HB_01609 PV_03275 HB_02306 V3_04804 V3_04408 SV_12212 PV_04009 V2_05104 SV_11719 SV_14702 VN_01616 V1_01612 SV_08606 V3_06910 SV_10702 PV_04179 V2_08811 SV_07524 SV_10822 PV_04164 SV_17004 SV_07622 SV_07611 PV_04283 SV_06025 SV_07613 HB_03210 SV_15505 SV_06806 SV_07920 PV_03379 V2_06812

-grāhiṇy a-bhinnā pratibhāti tad-udbhavā. svayaṃ prakāśeta. yatne ’pi na śakyeta, uktaṃ prayojanam. bhinneṣv ekasmāt pratītir śabdo bhinneṣu bhaved ity uktaṃ prāk. kāraṇaṃ bhavatu. tena ime tat-prayojanā ity ’py arthe phalasya ānantarya-abhāvād ’py arthe phalasya ānantarya-abhāvād bādhante ’rthaṃ na laukikam || tat-phalo bādhante ’rthaṃ na laukikam ||26|| tat-phalo spaṣṭa-a-spaṣṭa-bhedāt. a-tat-kāriṇaś ca veda-rakṣa-ādikaṃ ca a-prayojanam eva sad-asad-ubhaya-an-ubhaya-vyavasthāś ca tadkevala-sāmānya-a-grahaṇād grahaṇe ’pi vā || saṅketaḥ kriyate, a-bhinna-sādhyān bhāvān sampradāyo na iti nyāyaḥ. na a-dṛṣṭa-jñāpako ādāu doṣaḥ. vastu-svabhāvāt tu phala-avāptāv svabhāvaḥ sva-hetor iti yo na tad-dhetuḥ so svabhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’pi bhāva-kāle ’nityatā-a-niṣpattes tulya’pi bhāva-kāle ’nityatā-a-niṣpattes tulyā icchanti iti viśeṣaṇena tathāvidhasya tad-anyasya asiddhasya abhāvāt. bhāve vā na, tat-svabhāvasya jananād a-janakasya ca svabhāvatvāt kecid eva kārakāḥ syuḥ, na anye tat-svabhāvatve ’-pūrva-utpattir eva sā. -sambhavāt, kevalo ’pi tathā syād ity uktam. vā a-taj-janana-svabhāvād bhavet, svayam vā a-taj-janana-svabhāvād bhavet. svayam liṅgasya. vastutas tādātmyāt tadutpatteś ca. iva prayatna-utpatti-dharmatāyāḥ. na apy tad-bhāvasya eva khyāpanāt. na hy ekāntena bhavato darśanam, yad idaṃ bhāvān ajñānaṃ vijñāna-a-bhinna-hetu-jam ||22|| tadiyaṃ naś cintā cittaṃ dunoti. na vai vayam na yad-rūpaṃ na hi tat tasya vedanam || -siddhiḥ. svabhāvato naśvaratve ’pi kaścid atra – yathā asati niṣedhaḥ, a-sapakṣaś ca sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, -bhedini viśeṣe. niṣ-kalasya ātmanas tadkācana || puṃsām abhiprāya-vaśāt tattvaca viśeṣaṇa ekasya tad-bhāve ’nyasya -bhedau na ativartate. rūpaṃ hi vastu. tasya -dvayaṃ na ativartate tattvam anyatvam iti. -sthitāv anupalabdhiḥ. tad-a-sthitiś ca pratibhāsanād etāvan-mātra-nibandhanatvāc ca anyo ’pi svarūpeṇa eva janako na para-rūpeṇa samādadhāti vā, yathā-abhiniveśam samādadhāti vā, yathā-abhiniveśam syān na tāvatā | so ’-sarvaḥ sarva-bhedānām ity avyabhicāraḥ. na apy ākāra-bheda eva tadrūpam an-anyat tad eva tad bhavati. -nimitta-upalakṣaṇa-rāga-ādi-buddhīnām. || tri-kāla-viṣayatvāt tu kṛtyānām an-āśvāsa āgame syāt. saty api tasminn na tathābhūta-grāhya-samāveśāt pratyakṣa-vad anapekṣya api tad-bhedaṃ tathā adhyavasāyād yaḥ samapekṣyate || anapekṣaś ca kiṃ bhāvo taj-jñāna-hetutayā tad-anya-vyāvṛttyā ca -vikalpa-samutthitāḥ pravartante. na hi teṣv dṛṣṭa-tad-anyatvena sarvasya vyavasthāpanād syāt. artha-antara-vikalpa-vat. yathā rūpam asti. kevalaṃ tad-arthatayā te bhāvā -rūpatvāt. asya idam iti vyatireka-pratītir taj-jñānena anubadhyate || anyathā hy tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat.

a-tat-pratibhāsiny apy adhyavasāya-vibhramād a-tat-prabhavāt. kvacic chaktau sarvas tathā syāt, a-tat-prayojana-bhedena ity uktam. na punaḥ a-tat-prayojana-vyāvṛttis tu bhinnānām a-viruddhā a-tat-prayojanebhyo bhinnā eva uktāḥ. na punar a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ. a-tat-phala-sādharmyād viparyasto ’pavadeta api, ’-tat-phalaś ca artho bhinna ekas tatas tataḥ | ’-tat-phalaś ca artho bhinna ekas tatas tataḥ | a-tat-saṃskārakatvāt. na evaṃ vyakter indriyasya a-tat-samaya-sthāyinaḥ. saty api guṇa-atiśaye na a-tat-samayavatām a-niścita-sādhanā na ekāntaa-tat-samānatā a-vyaktī tena nitya-upalambhanam | a-tat-sādhyebhyo bhedena jñātvā tat-parihāreṇa ’-tat-svabhāva ity api. satām api kārya-ana-tat-svabhāva-saṃsparśe na syāt. yad uktam – na ’-tat-svabhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ ’-tat-svabhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ a-tat-svabhāvatā. na vai kācid anityatā nāma anyā a-tat-svabhāvatā. na vai kācid anyā anityatā nāma a-tat-svabhāvatāṃ tasmin sādhye hetor vyabhicāraṃ a-tat-svabhāvatvam. na hi yo yad-ekayogakṣemo na a-tat-svabhāvatvāt. ata eva tayor avasthayor ’-tat-svabhāvatvād ity atra na eva kiñcid a-tat-svabhāvatve so ’-kāraka eva, sāmarthyaa-tat-svabhāvas tu tadā apy a-kāraka eva. tasmān a-tat-svabhāvasya a-jananāt. tasya a-hetutā syāt. a-tat-svabhāvasya a-jananāt tasya a-hetutā syāt. a-tat-svabhāvasya a-tadutpatteś ca tatra aa-tat-svabhāvasya nivṛttau tan-nivṛttir aa-tat-svabhāvasya bhāve ’nya-bhāvaḥ, kṛtakatvaa-tat-svabhāvān api svabhāva-mātreṇa citreṣu a-tat-svabhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ a-tat-svabhāvānāṃ bhāvānām asmad-darśanāt kāryaa-tat-svabhāvo ’nubhavo bauddhāṃs tān samavaiti a-tat-svabhāvo ’pi syāt, na hi sarvaḥ sarvasya a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe a-tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite a-tattva-virodhāt. na ca jvālā-itara-janmanor a-tattva-vyavasthitau | luptau hetu-tad-ābhāsau a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca a-tattvam eva anyatvam ity uktam. sa ca ayam a-tattvam eva svabhāvasya anyatvam. na hi rūpaa-tattvam. paraspara-svabhāva-a-sthitayor iva a-tattvasya. vastv-abhāve ’pi śābda-pratibhāsa-aa-tattvāt. te yathāsvaṃ bhinnāś ca taj-janakāś ca a-tattvāt, yathā-tattvaṃ ca a-samīhitatvāt. a-tattvāt, yathā-tattvaṃ ca a-samīhitatvāt. tad a-tattve tad-a-sambhavāt || jñāpya-jñāpakayor a-tattve nibandhanam, api tu svabhāva-antaram api. a-tattve vastv-antara-vad anyatva-prasaṅgāt. na a-tathā-abhimatānāṃ ca a-pratyakṣatā, yathā śabda a-tathā-ātmakam | tathā paraṃ pratinyastam a-tathābhāvād arthasya a-pramāṇa-vṛtter anyasya a-tathābhāve ’pi bhāvād iti nivedayiṣyāmo a-tathābhūta-kalpita-vyavacchedena vikalpa’-tathābhūtaḥ kadācana | yathā na kṣepa-bhāg a-tathābhūtān api tathā-adhyavasitān a-vibhaktaa-tathābhūteṣu kiñcid vyatiriktam a-vyatiriktaṃ a-tad-anyasya eva ca tattvena vyavasthāpanāt. a-tad-arthatve ’pi bharata-urvaśy-ādi-caritaa-tad-arthebhyo bhinnā iti bheda eva eṣām aa-tad-ākāra-viśeṣavatī ca na syād iti cet. uktam a-tad-ākāraṃ kathaṃ jñāne ’dhirohati | eka-ākāraa-tad-āgamebhyo na tatra pratītir ākāśād iva

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V1_01613 SV_09801 V2_07609 PV_02195 V3_04201 V1_02311 PV_03360 V1_03905 VN_01403 HB_03214 PV_03377 SV_16623 V3_03201 PV_04098 V3_11409 SV_16622 SV_16417 SV_15312 V3_12910 HB_03806 VN_03314 SV_08808 SV_06101 SV_06018 SV_06015 HB_00606 HB_02405 SV_09004 SV_15626 SV_07608 SV_07522 SV_10013 V2_08215 V1_02306 V2_04905 V1_02114 PV_03251 V1_02111 SV_06404 SV_02504 SV_14714 HB_03009 V2_08011 PV_03312 V1_02114 PV_03251 V1_02111 SV_12720 SV_14112 PV_04119 SV_16204 SV_01606 V2_09904 SV_04215 V1_01003 PV_04256 HB_00302 V2_08402 NB_02023 PV_03371 SV_06107 PV_04236 V2_05601 SV_14503 VN_04102

artha-pratibhāsa-a-viśeṣāt saty api pratītir anvayas tv arthāpattyā siddhaḥ. na hy anvayas tv arthāpattyā siddhaḥ. na hy | ātma-antara-samāropād rāgo dharme a-viśeṣa iti cet, na, hetoḥ svabhāva-bhedāt. eva tad-vedana-lakṣaṇam. sārūpyam apy -darśanāl loke bhrāntir nāma upajāyate | -darśanāl loke bhrāntir nāma upajāyate | na ca anayoḥ kārya-kāraṇa-bhāvaḥ, svayam sarva-anya-bhāva-vyavacchedaḥ. tasmād -cetasoḥ || tad eka-vyavahāraś cet sādṛśyād vṛtter hi teṣu pramāṇa-antarasya a-sambhavād viṣayayoḥ, tad grāhyam iti. śāstravato ’py pretya dharmo ’-sukha-pradaḥ || śāstriṇo ’py upakāra-sādhanam. upakārasya artha-antaratve iṣṭaṃ syāt. pratyakṣa-pūrvakāṇāṃ pramāṇānām -sādhanayor a-sambhavāt. na hy atīndriyeṣv -viśeṣād āmalakī-phalāni ca, na ca idānīm tad eka-sambandhino deśa-antare ’-gatvā viruddha-ubhaya-svabhāvasya ca abhāvāt, hetor nigrahasthānam. sa khalu ucyamāna eva api na yuktaṃ tathā bhavitum. tathābhāve hy vijñāna-hetūn bhedena pratipadyeta ity uktim iti. tān ayaṃ tatra svayam eva tad-dhetūn ākhye jñāna ekatra hi sthitaḥ | prapattā tad-mata-apekṣam. pare hy artha-antara-nimittam tathā ca na anvaya-vyatirekāv iti cet, na, tad-rūpa-abhāvasya abhāvāt, svarūpasya vā anyaṃ vā. na hy anyaṃ prati svabhāvo pradhāna-īśvara-ādi-kārya-śabdā bhāveṣv na tattvam anyatvaṃ vā laṅghayati. rūpasya na apy anya-kriyāyāṃ tasya kiñcid iti. tadatas tan-nāśano na anya-kārī. tena ayaṃ tadeva prajñā-ādi-vat. cetanāś ca api vedyatvād liṅgād anyataḥ svalakṣaṇasya ity āha – te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā iti kecana || tad-a-tad-rūpiṇo bhāvās tadeke. teṣām api tad-a-tad-rūpiṇo bhāvās tadbhedaś ced rūpaṃ syāt. tad-rūpaṃ vā syād aneka-sambandhe ’pi na tat teṣāṃ sāmānyam tad-gatau niyamena tat-pratibhāsanāt tad -vyavacchede tat-pariccheda eva na syāt, tadvā kṛtakasya anityatā-sādhanād a-doṣaḥ, akṣāṇām asti na īdṛśam | tad-bhede ’pi hy -rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā -āśrayiṇā vedyā vijñānena iti kecana || tadjñānena saṃvedyanta ity eke. teṣām api tad’vayavāḥ pṛthak prakṛtyā yady an-arthakāḥ. vastu-svabhāvasya etad-vikalpa-an-atikramāt. vastūnāṃ sad-asattā-anurodhinaḥ | bhinnasya syāt, viśeṣa-abhāvāt. tad-bhāva-bhāvino parabhāva-bhūtasya ca vākya-viśeṣasya a-samānaṃ para-bhūtasya ca vākya-viśeṣasya āhitāṃ vāsanām āśritya vikalpakam utpadyate ghaṭana-ayogāt kṣīra-udaka-vad -aṅgād eva anya-apekṣāt samudbhavāt | dhūmo abhilapantī smṛtir utpannā pratyakṣa-balena tu gamye kāryaṃ hetuḥ, avyabhicārāt. na hy tādātmyāt tadutpatteś ca. a-tat-svabhāvasya || nīla-ādy-ābhāsa-bheditvān na artho jātir dṛṣṭāyā anyatra draṣṭum a-śakyatvāt, tadupaplavair nīta-sañcaya-apacayair iva || upaplavair nīta-sañcaya-apacayair iva ||27|| pratyutpanna-avasthāyām. na hi yo yena a-kṛtvā aparasya prasaṅgena a-prasaṅgena vā

a-tad-ātma-grāhiṇī, tad-bhāva-abhāvayor ana-tad-ātma-niyatasya tan-nivṛttau nivṛttiḥ. a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ. ’-tad-ātmake || duḥkha-santāna-saṃsparśa-mātreṇa a-tad-ātmatve ’pi kṣīrasya sa tasya svabhāvaḥ, yo a-tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś a-tad-ātmani tādātmya-vyavasāyena na iha tat || a a-tad-ātmani tādātmya-vyavasāyena na iha tat ||51| a-tad-ātmano ’-tat-kāraṇatvāt, dharmasya dravyād a-tad-ātmā ca syāt tad-deśa-kālaś ca, rasa-rūpaa-tad-ābhayoḥ | bhinna-ātma-arthaḥ kathaṃ grāhyas a-tad-ālambana-pratītaye pramāṇam āgamaḥ. pramāṇa a-tad-ālambane vastuni viruddha-uktāv api na a-tad-ālambe viruddha-uktau tu vastuni | na bādhā ’-tad-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām a-tad-darśane ’-sambhavāt. pratyakṣa-a-vṛtter hi a-tad-darśinaḥ pratikṣepaḥ sambhavati, satām apy a-tad-darśinā tāni pratikṣeptavyāny eva iti. a-tad-deśair a-pūrvair abhisambandha ekasya tada-tad-dharma-bhāvī ca katham anyadā api sādhanaṃ a-tad-dharmatayā pratīto vaktuḥ parājayam ānayati. a-tad-dharmā syāt. na hy ayaṃ pravṛtti-nivṛttimān a-tad-dhetubhyo bhede niyuṅkte. taṃ tasyāḥ a-tad-dhetūṃś ca vibhajya pratyeti. tasya tada-tad-dhetūn arthān vibhajate svayam ||119|| a-tad-bhāva-mātra-anvayinam api dharmaṃ svabhāvam a-tad-bhāvinaḥ sakṛd api tato ’bhāvāt. parasparaa-tad-bhāvinaḥ sva-niyatasya abhāvāt, na kaścid ’-tad-bhāvo bhavati. tasya tena an-apakarṣaṇād a-tad-bhūta-bhedeṣv a-bhedena vartante. te ’pi a-tad-bhūtasya anyatva-a-vyatikramāt. idam eva a-tad-rūpa-a-karaṇāc ca akiñcitkaro na apekṣyata a-tad-rūpa-a-karaṇād akiñcitkaro na apekṣyate. a-tad-rūpa-a-pravedanāt | (24ab) cetanāś ca ete a-tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt | a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bījaa-tad-rūpa-hetu-jāḥ | tat-sukha-ādi kim ajñānaṃ a-tad-rūpa-hetu-jāḥ | tat sukha-ādi kim ajñānaṃ a-tad-rūpaṃ vā. tādrūpye tad eva iti na anyas a-tad-rūpatvāt, dvitva-ādi-saṃyoga-kārya-dravyeṣv a-tad-rūpam apy a-vācyam iti. na, tasya niḥa-tad-rūpayor a-vivekād iti. ya eṣa kasyacid a-tad-rūpasya a-pramāṇatayā asiddher anvayaa-tad-rūpasya asya idam iti tat kutaḥ || etena a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tata-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ | tat a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ | tat a-tad-rūpe ca tādrūpyaṃ kalpitaṃ siṃhatā-ādi-vat | a-tad-rūpeṣu tad-rūpa-samāropa-pratibhāsinyā a-tad-vaśā vṛttis tad icchā-jā iti sūcitam || ’-tad-viśiṣṭasya ca a-tat-kṛtau sarvatra kāryaa-tad-viśeṣatvāt. tad a-bhinna-svabhāvānāṃ a-tad-viśeṣatvāt. tad a-bhinna-svabhāvānāṃ ’-tad-viṣayam api tad-viṣayam iva tad-anubhavaa-tad-vedini. yatra api viveka-pratipattir asti, ’-tad-vyabhicārī iti siddhaṃ kāryaṃ tathā param || a-tad-vyāvṛtti-viṣayā yathā-dṛṣṭa-ākāra-grahaṇān a-tadutpatter avyabhicāraḥ, an-āyatta-rūpāṇāṃ a-tadutpatteś ca tatra a-pratibaddha-svabhāvatvāt. a-tadvatī | sā ca anityā na jātiḥ syān nityā vā a-tadvator vṛkṣa-a-vṛkṣatve vyaktir ekā eva a-tadvān api sambandhāt kutaścid upanīyate | a-tadvān api sambandhāt kutaścid upanīyate | a-tadvān sa tena tathā vyapadiśyate pratīyate vā. a-tan-nāntarīyakasya apy abhidhānaṃ parājaya-

a

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V3_01101 V3_09404 SV_01416 HB_03706 V2_04606 V3_04013 V1_02113 SV_04211 V1_03301 PV_03317 PV_03313 PV_03411 PV_03245 V1_01908 SV_16008 SV_11617 VN_04007 SV_02405 V1_03503 SV_12502 V3_11712 V2_09210 SV_01022 V2_07210 VN_00210 SV_01511 V2_09801 SV_01506 V2_09713 V2_09708 SV_01420 SV_01013 V2_09208 SV_01019 V2_09309 SV_01105 HB_03912 V2_06908 V2_06909 SV_01111 V2_09311 V2_07001 SV_01202 V2_09314 SV_01411 V2_09702 VN_00304 PV_03149 VN_00219 SV_07902 PV_04011 HB_03902 SV_11721 VN_00303 VN_00211 SV_10805 SV_15111 V2_09113 PV_03361 V1_03906 SV_01401 PV_03049 PV_03476 V1_02803 PV_03461

uktaṃ veditavyam. na tarhi idānīṃ sādhanasya paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, na, yathokte ’-sambhavāt, sambhavinaś ca -pratipakṣaḥ sva-sādhyaṃ niścāyayati ity -vad asya phala-vikalpo vijñeyaḥ. tad etad tatra api vyakti-tiro-dhānād iti cet, 22|| tad-a-tat-svabhāvānāṃ bhāvānāṃ tādrūpyam svalakṣaṇe ca anityatva-ādy-a-pratīter sarva-jñāna-hetutvāt. na artha-ālocanam, ’yaṃ yasmāt tasya pramāṇatā | saṃskārāc ced śeṣaṃ vyākhyātaṃ viśeṣaṇa-dhiyāṃ punaḥ | | tanutvāt tejaso ’py etad asty anyatra apy grahaṇe ’py asya niyata-grāhyatā matā || tad viṣaya-antarasya. sva-jñāna-kāla-bhāvī tadca tayoḥ pratibhāṃ paśyāmaḥ ānupūrvīm eva ca a-sāmarthye ’pi paścād api svabhāvadatta-uttara-avasaraḥ, tena eva nigṛhyate. anvaya-vyatirekayor niḥ-śeṣa-darśanayugapad draṣṭum a-śakyatvāt sarvadā ca asya iti cet. idam api prativyūḍham. na apy tasmād viśeṣasya na vyatireko na anvayaḥ. vṛttir āśaṅkhyate. vyatireka-sādhanasya vṛttir āśaṅkyeta, vyatireka-sādhanasya apy āgama-lakṣaṇam āhuḥ. tad vipakṣe anaikāntikaḥ syād dhetvābhāsaḥ. na apy bhāva-niścayaḥ ||21|| yadi kathañcid vipakṣe pratiṣedhaḥ. api ca yadi kathañcid vipakṣe sambhava-āśaṅkayā bhavitavyam iti sarvatra sambhavāc chaṅkayā bhavitavyam iti sarvatra ca asya nivedayiṣyāmaḥ. yad apy āha – yady abhāvaḥ sidhyet, yad āha – yady tasmād vipakṣe ’-dṛṣṭir a-hetuḥ. na ca vyabhicāri. kiṃ punar etac cheṣavat. yasya vyabhicāri. kiṃ punar etac cheṣavat. yasya sapakṣa-vipakṣayoḥ. asaty api pratibandhe vipakṣayor api. anyathā hy asati pratibandhe api tāv eva bhāva-abhāvau kecid darśanaiva rūpe. tad-bhāva-abhāvayor darśanahi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, -dṛṣṭi-phalaṃ tac ca (16c) yadi tena vipakṣe anaikāntika-pratipakṣeṇa, yadi tena vipakṣe dramiḍa-ārya-deśayoḥ. tasmād ime darśanam an-aṅgam iti yuktaṃ tatra smaraṇa-ādhānam. iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. na idānīṃ nāstitā a-dṛśaḥ ||19|| na evam -pratiṣedhayor virodhāt. na tarhi idānīm sādhanasya a-darśanasya a-pratiṣedhāt. yad labhaḥ || samavāya-a-grahād akṣaiḥ sambandha-hetu-lakṣaṇaṃ ca siddhaṃ bhavati. atra apy sāmānyasya vyañjaka-rahiteṣu pradeśeṣv gatiḥ || liṅgaṃ svabhāvaḥ kāryaṃ vā dṛśyana eva samartho hetur bhavati, darśanarūpeṇa kathaṃ tathā syāt. dṛśya-a-viveka-prasaṅga iti cet. na, abhāva sādhanasya vyāvṛttiḥ, viprakṛṣṭeṣv a-sarva-darśino -anuśaṃsā-pāpa-śravaṇāt tad-bhāve virodhanityam a-janana-prasaṅgāt. kārya-sātatyana anityatā-abhāve kvacid utpattir dṛṣṭā, -ātmani tādātmya-vyavasāyena na iha tat || tādātmya-vyavasāyena na iha tat ||51|| kiṃ ca, viśeṣasya vyavaccheda-hetutā syād -vapuḥ || rūpavattvān na jātīnāṃ kevalānām | para-citta-anumānaṃ ca na syād ātmany | parokṣa-gati-sañjñāyāṃ tathā-vṛtter asyāṃ sambandhi na aparam | sāmarthya-

a-tan-nirdeśa-a-nāntarīyakatvāt pakṣasya lakṣaṇaṃ a-tal-lakṣaṇatvāt. vastv ekam eva avasthā-antaraa-tal-lakṣaṇatvāt. viruddhāvyabhicāry a-vacanam a-tal-lakṣaṇo na hetuḥ syāt. tathā ca eka-saṅkhyā a-tasmiṃs tad-grahād bhrāntir api sambandhataḥ a-tādavasthyam anityatāṃ brūmaḥ, tādavasthyaṃ ca a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva te a-tādrūpyam, teṣāṃ ca a-vastu-dharmatā. na eṣa a-tādrūpye tasya eva tad-artha-ālocanatvaa-tādrūpye na tasya apy a-vyavasthiteḥ || kriyāa-tādrūpye na bhedo ’pi tadvad anya-dhiyo ’pi vā | a-tānavam || atyāsanne ca su-vyaktaṃ tejas tat a-tulya-kriyā-kālaḥ katham sva-jñāna-kālikaḥ | a-tulya-kriyā-kālo na arthaḥ sahakārī iti cet, na, a-tulyām. na ca kāraṇa-a-bhede kārya-bhedo yuktaḥ. a-tyāgād a-śaktiḥ. sambandhe na ayaṃ doṣo a-datta-uttara-avasaraḥ, hetv-antara-abhidhāne a-darśana-āyattatvāt, kvacid a-mūrtatve nityatvaa-darśana-prasaṅgaḥ. katipaya-avayava-pratipattau a-darśana-mātram abhāvaṃ gamayati iti vyabhicāra a-darśana-mātram āśritya ācāryeṇa śrāvaṇatve a-darśana-mātrasya tasya saṃśaya-hetutvāc a-darśana-mātrasya saṃśaya-hetutvāt. na sarva’-darśana-mātrād avyabhicāra-asiddhyā a-niścitaa-darśana-mātrād vyāvṛttiḥ, viprakṛṣṭeṣv a-sarva’-darśana-mātreṇa a-pratibaddhasya api tad’-darśana-mātreṇa a-pratibaddhasya api tada-darśana-mātreṇa ayuktaḥ pratiṣedha iti. evam a-darśana-mātreṇa ayuktaḥ pratiṣedhaḥ. api ca a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, a-darśana-mātreṇa vipakṣe ’vyabhicāritā | a-darśana-mātreṇa vyatirekaḥ pradarśyate | (66ab) a-darśana-mātreṇa vyatirekaḥ pradarśyate | tasya ’-darśana-mātreṇa vyatireke yad āha – eṣa tāvan ’-darśana-mātreṇa vyatireke. vyabhicāri-vipakṣeṇa a-darśana-mātreṇa vyavasthāpayanti iti tana-darśana-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ a-darśana-smṛti-vipramoṣayor a-pratipatteḥ, ’-darśanaṃ khyāpyate. tad an-ukte ’pi gamyate ||16 ’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na a-darśanaṃ ca apekṣamāṇās tat-sādhanam a-darśanaṃ tu darśana-abhāvaḥ. sa darśanena a-darśanaṃ tu darśana-abhāvaḥ. sa darśanena a-darśanaṃ pramāṇaṃ bādhā-sambhavāt. tathā a-darśanaṃ pramāṇam, bādhā-sambhavāt. tathā a-darśanaṃ viparyayaṃ sādhayati hetoḥ sādhyaa-darśanaṃ sthitam | paṭas tantuṣv iha ity-ādia-darśanam a-pramāṇayataḥ krama-yaugapadyaa-darśanam ity api mithyā. tathābhūtasya vyaṅgyaa-darśanam eva vā | sambaddhaṃ vastutaḥ siddhaṃ a-darśanayoḥ sator apy a-gamakatva-darśanāt. tena a-darśanayor viveka-sattā-viparyaya-āśrayatvāt. a-darśanasya a-pratiṣedhāt. yad a-darśanaṃ ’-darśanasya abhāva-a-sādhanāt, arvāg-darśanena a-darśanāc ca. tat sati pravartitavye varam evaṃ a-darśanāc ca na te kathañcit kartāra ity uktaa-darśanāc ca vipakṣe vyatirekaḥ, tato a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ | a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ | a-darśanāt | (19ab) śrāvaṇatvasya api nityaa-darśanāt | vyakti-grahe ca tac chabda-rūpād a-darśanāt || sambandhasya mano-buddhāv arthaa-darśanāt ||30|| tasmād bhūtam abhūtaṃ vā yad a-darśanāt tatra na indriyaṃ vyabhicārataḥ ||

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SV_01002 V3_11105 V2_09612 SV_01303 V1_02208 V1_03809 PV_03355 VN_00212 VN_04603 V1_02204 V1_02102 SV_15229 V3_11902 SV_12501 SV_14009 SV_12120 SV_01620 SV_01621 SV_01402 SV_15305 SV_02015 V2_08907 SV_02403 HB_03901 SV_11816 SV_06104 SP_00013 PV_03225 SV_01309 V3_11011 V3_10708 SV_16424 NB_03071 V3_08309 VN_00207 V3_11113 SV_01006 V2_09407 V1_01308 V2_09313 SV_02124 SP_00014 PV_03447 SV_03301 HB_03105 PV_04264 PV_03485 PV_02203 SV_11110 SV_15013 V3_13003 VN_01022 SV_08524 PV_02222 PV_02208 PV_03106 SV_01410 VN_00822 SV_10819 SV_03727 V1_03501 SV_07805 PV_03060 SV_16525 PV_03342

rāga-utpādana-yogyatā-rahite vacanadarśanāt. rāga-utpatti-yogyatā-rahite vacanaāha. śrāvaṇatvasya api nitya-anityayor ghaṭa-ādiṣu dṛṣṭa-a-dṛṣṭeṣu prāṇa-ādyniyama iti cet, na, tasya sāmarthyatad-rūpa-rahitā api ||45|| tathā eva avabhāsante tad-rūpa-rahitā api || tathā eva arvāg-darśanena satām api keṣāñcid arthānām śabde ’pi svabhāvataḥ pratītiṃ janayaty -ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe -vṛtter ātmani virodhāt, tad-rūpasya prāg -itarayoḥ, na ca tathāvidhasya -pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo adhyayanād iti cet. ukta-uttaram etat. ’stu. na ca saṃśayitāt siddhiḥ. vivekaanyo ’py a-viśiṣṭaḥ sampratīyate ||242|| na caitanyam an-upalabhyamānam api icchann aparaḥ kṣīra-ādiṣv a-parārtheṣu saṅghātatva| (19ab) śrāvaṇatvasya api nitya-anityayor na vyabhicarati, sa evaṃ bruvāṇaḥ śobheta svabhāvād vā niyāmakāt | avinābhāva-niyamo svabhāvād vā niyāmakāt | avinābhāva-niyamo saṅgraha-ślokaḥ. tasmāt sakṛd api darśana-arthatvāt. sapakṣa-vipakṣayor hi darśanaprayujyamāno dṛṣṭo ’nyathā na dṛṣṭo darśanaekaṃ vastu tatra dṛśyam asti. yasya darśana|| paśyann ekam a-dṛṣṭasya darśane tadsaha | na hi go-pratyayo dṛṣṭaḥ sāsnā-ādīnām pratipannaṃ syāt. na anumeyatvam, tasmād -anumāna iha avyabhicāra iti kuto niścayaḥ. sarvajñaḥ, sa vaktā na bhavati iti vyatireko etat. vyatirekasya sandehād a-samartham ca yaḥ sarvajñaḥ sa vaktā na bhavati ity iti na tataḥ kārya-anumānam. vipakṣe vṛttyvirodha-abhāvād asya viparyaye vṛtter tat-pratibandhāt. na anyad vipakṣe tat-pratibandhāt, na anyad vipakṣe api tv anupalambhena svayam. yukto dṛśyasya tat-sambandhasya a-svābhāvikatvāt, samayayā vacanena nivartyeta. smṛtir vācā -bhāvī ity an-anumānam. yadi tarhi darśanaanveti vinā apy ākhyātṛbhir janaḥ || darśana|| etena an-ātma-vit pakṣe sarva-arthavyatirikta-arthā vibhaktir artha-antaram iva -bhavataḥ paruṣam iva ābhāti. tasmāt tīra| jñāna-abhidhāna-sandehaṃ yathā sakṛd-ābhāsanān matau | varṇaḥ syād a-kramo hetutvaṃ bandho nityasya tat kutaḥ || eva yatna-ādhānāt, parīkṣāvato viśeṣeṇa -sādhanam | dṛṣṭo ’nyathā api vahny-ādir vyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-jāta-a-naṣṭa-rūpa-atiśayo ’-vyavadhānaupaplavaś ca sāmānya-dhiyas tena apy sa-doṣa iti cet tataḥ kiṃ tasya varjanam || skhalat || vyāvṛttau pratyaya-apekṣam || bhāva-svabhāva-bhūtāyām api śaktau phale -pratiṣedhayor virodhāt. na idānīṃ nāstitā -bheda-mātreṇa sattā-bheda iti, kiṃ tarhy anumānena dvividhena apy a-bādhakam | dṛṣṭavikalpa-pratibimbam arpayati. yad āha – -prasaṅgaḥ. avayava-dvāreṇa tad-darśanād ca tathā niścayāt, tasya ca ekasya grahaṇam ato ’nyad vastv atīndriyam || tasya so ’numanyate. tan na, atīndriyeṣv ’pi bhedena na syād anubhavo dvayoḥ |

a-darśanāt tad-anumāne ’tiprasaṅgaḥ uktaḥ. a-darśanāt tad-anumāne vyatireka-asiddher na a-darśanāt tad-vyāvṛttir iti tad-vyavacchedaa-darśanāt. tan-nivṛttyā ātma-gatiḥ syāt. adṛśyaa-darśanāt. tan-mātra-bhāvino ’nya-hetutvaa-darśanāt teṣām an-upapluta-cakṣuṣā | dūre yathā a-darśanāt teṣām an-upapluta-cakṣuṣām | dūre a-darśanāt. bādhakaṃ punaḥ pramāṇam, yatra kramaa-darśanāt, samayata eva tu janayet. samaya-vaśād ’-darśanād an-upahata-indriya-upanidhau ca punaḥ a-darśanād abhilāpa-ābhoge ca viṣayaa-darśanād asattvam eva. yasmān na asattā-siddhir ’-darśanād ātmano na sidhyati ity uktam. darśane a-darśanād iti cet. idam api prativyūḍham. na apy a-darśanād ekatvam iti cet. na, jñānaa-darśanād dhetor a-hetuko nāma. a-dṛṣṭa-hetavo a-darśanād vacana-āder vyāvṛttim āha. dadhya-darśanād vyatirekam. ko hy atra niyamaḥ a-darśanād vyāvṛttir iti tad-vyavaccheda-hetutā a-darśanān na asti iti. tad ime svabhāva-deśa’-darśanān na na darśanāt ||31|| avaśyaṃ-bhāva’-darśanān na na darśanāt ||62|| avaśyaṃ-bhāvaa-darśanābhyāṃ kārya-kāraṇa-bhāva-siddher bhavati a-darśanābhyāṃ gamakaṃ hetum icchatāṃ na eva a-darśanābhyāṃ dhūma-ādi-vat tat-pratītiṃ a-darśanābhyāṃ bhinna-darśane ’py eṣa vṛkṣa-aa-darśane | a-paśyan kāryam anveti vinā apy a-darśane || guṇa-pradhāna-adhigamaḥ saha apy a-darśane ’py ātmano nivṛtty-asiddheḥ, tana-darśane ’py uktam. dṛśya-ātmanor nāma ayam ’-darśane ’pi na sidhyati, sandehāt. bādhakaa-darśane ’pi vipakṣa-vṛtteḥ. api ca evaṃ-vādino a-darśane ’pi vyatireko na sidhyati sandehāt. a-darśane ’pi śeṣavat, yathā deha-indriyaa-darśane ’pi san kṛtako vā syān nityaś ca ity a’-darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ ’-darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ a-darśane ’bhāvaḥ, sa tad-abhāve na yuktaḥ. a-darśane ’bhāvāt. puruṣa-icchāto ’rthānāṃ a-darśane kriyata iti cet, darśanaṃ khalv aa-darśane na anvaya-vyatireka-gater āśrayaḥ a-darśane muktvā kārya-buddher a-sambhavāt | a-darśanena ye | a-pratyakṣāṃ dhiyaṃ prāhus te a-darśayantī pratibhāty an-artha-antare ’pi tathā a-darśinā iva śakuninā dūraṃ gatvā api punar a-dāhād a-pāvakaḥ || tathā anyā na upalabhyeṣu na ’-dīrghaḥ kramavān a-kramāṃ katham || upakuryād a a-duḥkha-utpāda-hetutvaṃ mokṣo nityasya tat kutaḥ a-duṣṭa-ātmanaḥ. kaḥ punar eṣāṃ doṣāṇāṃ prabhavo a-duṣṭaḥ puruṣa-āgasā ||284|| bhavantu nāma a-dūra-sthānaṃ dṛśya-ātmatā indriyasya svaa-dūra-sthānas tasya eva tad-avasthā-indriya-āder a-dūṣaṇā ||169|| nir-viṣayam eva khalv idaṃ a-dūṣite ’sya viṣaye na śakyaṃ tasya varjanam | a-dṛḍhaṃ sarpa-buddhi-vat | prabhāsvaram idaṃ ’-dṛśaḥ | an-ānantaryato moho viniścetur aa-dṛśaḥ ||19|| na evam a-darśanaṃ pramāṇaṃ bādhāa-dṛṣṭa-arthakriyā-bhedena. yā arthakriyā yasminn a-dṛṣṭa-arthayor asya avisaṃvādas tad-arthayoḥ ||2 a-dṛṣṭa-arthe ’rtha-vikalpa-mātram iti. na evaṃ a-dṛṣṭa-avayavasya asya a-pratipattir iti cet, na, a-dṛṣṭa-ākāra-antara-abhāvāt. tasmān na ana-dṛṣṭa-ātma-rūpasya gater anyo ’rtha-āśrayaḥ | a-dṛṣṭa-ādiṣu pramāṇa-antara-a-vṛtteḥ. tad-aa-dṛṣṭa-āvaraṇān no cen na nāma-artha-vaśā gatiḥ |

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SV_16123 PV_03454 SV_01517 V2_09806 SV_02705 PV_03239 SV_12425 SV_17324 SV_02112 PV_03467 PV_02263 PV_04286 PV_02166 V3_03103 HB_03704 PV_04211 SV_15321 SV_01602 V2_09814 SV_17601 SV_10907 PV_03386 SV_12815 SV_12120 SV_12119 PV_03343 PV_03414 SV_07827 V3_11809 PV_02262 V3_00108 PV_03412 SV_12421 HB_00304 SP_00013 SV_02407 PV_03473 VN_00824 SV_12530 VN_00822 SV_03104 VN_00823 V1_00303 V2_09512 V3_03606 PV_04120 V3_03805 SV_10424 PV_03172 SV_01110 PV_04207 SV_00901 V2_09202 V3_11205 V3_05708 PV_04268 V3_05801 SV_01012 PV_03153 PV_02082 PV_03408 V1_01413 PV_04246 PV_04210 PV_04108

|307|| sati indhane dāha-vṛtter asaty abhāvād iti ced eṣa kuto bhedaḥ samarthayoḥ || viśeṣa-hetv-abhāve tu syād anumānam, yathā -hetv-abhāve tu syād anumānam. yathā – ||45|| iti saṅgraha-ślokaḥ. tasmān na -anubhūta-grahaṇe mānasasya a-pramāṇatā | -tat-sādhana-sampradāyo na iti nyāyaḥ. na sādhana-vad eka-sthāly-antar-gamād dṛṣṭa-vad kārya-utpādana-śakteḥ kāraṇa-svabhāvatve ’py a-paricchinnam api tad gamakaṃ katham || kāraṇāny āśrayas tāny a-dṛṣṭataḥ || -avagāhanam an-alpa-dhī-śaktinā apy -paśoḥ ko ’nyaḥ sa-lajjo vaktum īhate || -śodhana iti na abhyupeta-bādhā. sarveṣām tulya-lakṣaṇe hi dṛṣṭaḥ pratiyogi-sambhavo dṛṣṭy-a-dṛṣṭī na sidhyataḥ || anyatra -vācī, punaḥ sādhana-apekṣatvād iti. ko hy evaṃ vākyāni dṛśya-viśeṣatvāt, adṛśyatve ’py vākyāni, dṛśya-viśeṣatvāt. adṛśyatve ’py antareṇa api vṛttiṃ paśyato bhavitavyam eva -bhūtasya āpta-vādasya avisaṃvāda-sāmānyād ekaṃ saṃyojyeta artha-sambhavāt | jñānaṃ na vaiyarthyāt. sakṛc chrutau ca pṛthag artheṣv ||242|| na a-darśanād dhetor a-hetuko nāma. yataḥ siddhaḥ sa tasmād agni-kāṣṭha-vat | -ātmakaṃ bhāvam eka-ātmatvena darśayat | tad vāraṇe | artha-an-arthau na yena stas tad-sthitāṃ paśyet. na hi tasyāṃ dṛśyamānāyām -abhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra | gati-pratītyoḥ kāraṇāny āśrayas tāny āhur eke – parasya pratipādyatvāt svayam tejas tat syād atisphuṭam | tatra apy api sann api sarvo draṣṭuṃ śakyaḥ. ata eva -abhāvāt, arthakriyā-sādhanasya darśanāt, śabdo niyoktāraṃ samāśritaḥ || paśyann ekam anyathā-dṛṣṭeḥ, kvacin nityatva-abhāve ’py a-paśyataḥ | kathaṃ pratītir liṅgaṃ hi na -dhāraṇa-ādy-arthakriyā ghaṭe dṛśyamānā, loka-vyavahārāḥ. nanv ādi-kalpikeṣv -arthakriyā-bhedena. yā arthakriyā yasminn na upakāras tato ’pare | dṛṣṭe tasminn sā sattā-bhedaṃ sādhayati, yathā mṛdy kathaṃ na pramāṇa-antaram. te tarhi tatra iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-pratibandhānāṃ saṃśayād asiddheḥ, ciram kāṃ pratītiṃ sa vāñchati | iti taṃ praty kām anyāṃ pratītim icched iti taṃ praty syāt. anupalabdher eva iti cet. tatra katham anya-apohaḥ sambadhyate śrutau || anyatra -vacanam anaikāntika-pratipakṣeṇa. yady ato viśeṣe na vyatireko na ca anvayaḥ || api śeṣavad-anumānāt saṃśayaḥ. tathā vipakṣe vyatirekaḥ, tato ’vyabhicāra iti. na yuktā vacana-udāhāraḥ. tasmān na asya api vipakṣe anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya|| kārya-kāraṇatā yadvat sādhyate dṛṣṭy||42|| kārya-kāraṇatā yadvat sādhyate dṛṣṭyapārthako vacana-udāhāraḥ. tasmād vipakṣe śruteḥ || upakārya-upakāritvaṃ viccheda-āgatī na dṛṣṭe ced indriyāṇām a-pāṭavāt | cet tat pidhāna-a-pidhānayoḥ || tulyā dṛṣṭir -ātmā dṛśya-ātmano vā vikalpasya darśane sā ca sādhanaṃ samapekṣate | kārye dṛṣṭir prasidhyati | te ca atyanta-parokṣasya dṛṣṭyyuktyā sva-vācā ca na bādhyate | dṛṣṭe

a-dṛṣṭa-indhano ’pi dahano na an-indhanas tasya a-dṛṣṭa-eka-artha-yoga-ādeḥ saṃvido niyamo yadi | a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāraa-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāraa-dṛṣṭa-grahaṇāya dṛṣṭe pramāṇa-antara-vṛttiḥ. a-dṛṣṭa-grahaṇe ’ndha-āder api syād arthaa-dṛṣṭa-jñāpako ’-tat-svabhāva ity api. satām api a-dṛṣṭa-taṇḍula-pāka-sādhana-vac ca a-sādhanam a-dṛṣṭa-tat-kāryasya kāraṇa-darśane ’py aa-dṛṣṭa-dṛṣṭayo ’nyena dṛṣṭā dṛṣṭā na hi kvacit | a-dṛṣṭa-nāśād a-gatis tat saṃskāro na cetanā | a-dṛṣṭa-paramārtha-sāram adhika-abhiyogair api | a-dṛṣṭa-pūrvam asti iti tṛṇa-agre kariṇāṃ śatam | a-dṛṣṭa-pratipatti-śāstrāṇām evam a-vacanān na ’-dṛṣṭa-pratiyogiṣv api śaṅkām utpādayati, viśeṣa a-dṛṣṭa-rūpasya ghaṭa-ādau na iti vā kutaḥ | aa-dṛṣṭa-virodhasya sambhavaṃ pratyācakṣīta. tad a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, a-dṛṣṭa-vyabhicāra-vacasām api puruṣāṇāṃ vāci a-dṛṣṭa-vyabhicārasya pratyakṣa-anumāna-a-gamye a-dṛṣṭa-sambandhaṃ pūrva-arthena uttara-uttaram || a-dṛṣṭa-sāmarthyānām arthavattā ca na sidhyati. a-dṛṣṭa-hetavo ’pi hi bhāvās tad-anyaiḥ svabhāvaa-dṛṣṭa-hetur anyo ’py a-viśiṣṭaḥ sampratīyate ||2 a-dṛṣṭaṃ kathaṃ nāma bhaved arthasya darśakam || a-dṛṣṭaṃ karoti kim || tasmāt saṃvid yathā-hetu a-dṛṣṭaṃ tadīyaṃ yuktam. vyakti-vyaṅgyatvāt a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta a-dṛṣṭataḥ || a-dṛṣṭa-nāśād a-gatis tat saṃskāro a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā – aa-dṛṣṭam āśritya bhaved rūpa-antaraṃ yadi || a-dṛṣṭasya an-apahnavaḥ. na api puruṣeṣu utpitsoḥ a-dṛṣṭasya tat-sādhanasya punaḥ svabhāvasya a-dṛṣṭasya darśane tad-a-darśane | a-paśyan a-dṛṣṭasya punar dṛṣṭer iti bhavatu kāryasya a-dṛṣṭasya prakāśakam || tata eva asya liṅgāt a-dṛṣṭā api tantuṣu prāvaraṇa-ādy-arthakriyā paṭe a-dṛṣṭā eva vyavahārāḥ paścāt pravṛttā iṣyante. a-dṛṣṭā punar dṛśyate sā sattā-bhedaṃ sādhayati, a-dṛṣṭā ye tad-grahe sakala-grahaḥ ||55|| iti a-dṛṣṭā saty udaka-dhāraṇa-ādy-arthakriyā ghaṭe a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. a-dṛṣṭānāṃ prāṇa-ādy-abhāvena vyāptes tana-dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati a-dṛṣṭāntaṃ tad-asādhāraṇaṃ matam || na a-dṛṣṭāntam anumānam. tena asādhāraṇam āha. a-dṛṣṭāntikā asattā-siddhiḥ, sa-dṛṣṭāntatve vā a-dṛṣṭy-apekṣatvāt kvacit tad-dṛṣṭy-apekṣaṇāt | a-dṛṣṭi-phalaṃ tac ca (16c) yadi tena vipakṣe ’a-dṛṣṭi-mātram ādāya kevalaṃ vyatirekitā | uktā ’-dṛṣṭi-mātreṇa kārya-sāmānya-darśanāt | hetua-dṛṣṭi-mātreṇa vipakṣe ’vyabhicāritā | sambhāvy’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam a-dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatve a-dṛṣṭitaḥ | kārya-ādi-śabdā hi tayor vyavahārāya a-dṛṣṭitaḥ | kārya-ādi-śabdā hi tayor vyavahārāya ’-dṛṣṭir a-hetuḥ. na ca a-darśana-mātreṇa vipakṣe a-dṛṣṭir eva vā | mukhyaṃ yad a-skhalaj-jñānam a-dṛṣṭir manda-netrasya tanu-dhūma-a-gatir yathā | a-dṛṣṭir vā sūkṣmo ’ṃśas tasya kaścana | ālokena ’-dṛṣṭir vikalpa-kalpanām indriya-jñāne a-dṛṣṭiś ca kārya-kāraṇatā hi te || arthaa-dṛṣṭī na sidhyataḥ || anyatra a-dṛṣṭa-rūpasya ’-dṛṣṭe ’pi tad grāhyam iti cintā pravartate ||

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PV_04239 PV_04162 SV_01523 PV_04155 V3_04001 SV_05712 V3_12209 SV_01524 V2_09812 PV_03414 V2_09811 PV_02083 V3_09812 PV_02186 SV_12422 PV_04132 PV_02223 PV_02187 SV_01419 PV_03005 PV_03501 SV_01303 PV_04239 V3_12207 PV_04161 V3_08606 PV_04001 SV_00822 V3_08402 PV_04266 V3_05701 V3_05704 PV_04241 V2_09501 SV_01215 PV_02187 SV_16718 V2_05211 SV_11310 SV_05917 SV_14220 VN_01207 SV_04320 V3_03702 V3_00203 SV_12021 SV_05517 SV_04827 V3_01610 SV_11723 SV_13201 SV_11518 V3_06602 SV_04326 V3_02401 SV_15417 SV_03022 SV_04626 VN_04113 PV_03436 VN_04115 VN_04018 VN_00104 VN_05414 VN_02109

sidhyaty anya-nivartanam | dvairāśye saty a-natiḥ sa-upalakṣaṇam | yathāsvam akṣeṇa -anumāne ca bādhaka-hetv-abhāvāt, vairāgyasamavāyi na kāraṇam | tata eva na dṛśyo ’sāv -antara-abhāvāc chabala-ābhāsāyā buddher tad-anyasya anuvartinaḥ | (110b) vastuno pārthiva-a-loha-lekhya-vat. virodhasya ca ca bādhaka-hetv-abhāvāt, vairāgya-a-dṛṣṭeḥ, bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer sakṛt || paśyet sphuṭa-a-sphuṭaṃ rūpam eko ca bādhaka-hetv-a-sambhavāt, vairāgyaa-śaktimat | jala-vat sūta-vad dhemni na vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvayatasmāt tṛṣṇā bhava-āśrayaḥ | virakta-janmakasyacid guṇasya pratiroddhā. bādhyapratibhāsate || a-dvayaṃ śabala-ābhāsasya -dveṣa-āder guṇa-doṣa-anubandhinaḥ || tayor ity ācāryāḥ sampracakṣate || a-deha-rāgaasya nivedayiṣyāmaḥ. kiṃ ca, dṛṣṭā ayuktir na anvaya-vyatirekayoḥ | sāmānya-lakṣaṇe iti cet sa kuto mataḥ || yugapad buddhyiti, nir-ātmakeṣu ghaṭa-ādiṣu dṛṣṭanivartanam | dvairāśye saty a-dṛṣṭe ’pi syād hi kvacid dṛṣṭe ’bhāva-siddhāv api syād eva kāraṇaṃ kārya-gaurava-an-upalakṣaṇāt || nanv tasya (66abcʼ) yo ’pi sthiram ambho dṛṣṭvā vyaktam idaṃ jagat || parasya pratipādyatvād sāmarthyam asti iti. vipakṣa-vṛtter kevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter || siddho hi vyavahāro ’yaṃ dṛśya-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśyakiṃ tarhi siddha eva dṛśyasya svabhāvasya -a-loha-lekhya-vat || bhāve virodhasya vyāvṛttiḥ. uktam atra kiñcit. api ca yady -abhāve ’nupalambhāt siddhā vyāvṛttiḥ. yady -janma-a-dṛṣṭer ity ācāryāḥ sampracakṣate || prakāśanena sampradāya-sambhavāt. na hy ayam kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam ’rtheṣu puruṣair anyathā viparyasyante. tena prapadyate ||117|| vyavahāre ’pi tena ayam kāṣṭhād eva bhāvāt. tad-apekṣād utpatter ca tau na tasya anvayaḥ. tayor a-bhedād tad-upādher ekasya dvābhyām abhidhānād a-pradarśita-pratidvandvinaḥ prāmāṇyād -ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād tat parasya api tulyam eva. tasya iṣṭatvād kiṃ tarhi tad eva iti. dvayasya grahaṇād cet, tat tulyaṃ jāteḥ, tadvataḥ sādhanād iti. na devadatta eva ity abhiprāyād a-pratibhāse ’pi indriya-ādiṣv iva -sthita upalabheta. a-prāpta-grahaṇa-pakṣe -upakurvāṇaś ca an-āśrayaḥ. jāter vācyatvād iva rāge. tad-dhetūnām api tatra niyamād apy upādhi-tadvatoḥ saha-avasthānād -vacanena sādhanatvena iṣṭasya pratikṣepād vyavacchedena nir-ātmano bhāvasya parāmarśād -bhūtā iti kim upādhayaḥ. lakṣita-lakṣaṇād -ākṣepāt. vyakti-sambandhinyā jāteś codanād viśeṣa-upādānam a-sambaddham. vater upādānād ity artha-vat tad-viniścayaḥ | tasmād so ’nyadā apy an-anurūpaṃ gṛhṇāti ity prakṛtaṃ parityajya a-sādhana-aṅga-vacanam idam ārabhyate. a-sādhana-aṅga-vacanam yan na tatra upayujyate, tasya abhidhānam dvayor ekasya api na jaya-parājayāv iti.

a-dṛṣṭe ’pi syād a-dṛṣṭeṣu saṃśayaḥ || a-vyaktia-dṛṣṭe rūpa-ādāv adhika-adhike || abhyupāyaḥ sva a-dṛṣṭeḥ, a-dṛṣṭena ca bādhya-bādhaka-bhāvaa-dṛṣṭeḥ kārya-rūpayoḥ || tad-bādhā-anyaa-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathā ’-dṛṣṭeḥ pratiṣedhāc ca (110c) na hi dṛśyaṃ a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām a-dṛṣṭena ca bādhya-bādhaka-bhāva-asiddheḥ, rāgaa-dṛṣṭena ca bādhya-bādhaka-bhāva-asiddheḥ, rāga’-dṛṣṭena vāraṇe | artha-an-arthau na yena stas a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāvaa-dṛṣṭer asad eva vā || pāṇy-ādi-kampe sarvasya a-dṛṣṭer asiddhir iti cet, tat kim idānīṃ dharmī a-dṛṣṭer ity ācāryāḥ sampracakṣate || a-deha-rāga a-dṛṣṭer bādhya-bādhaka-bhāva-asiddheḥ. etena a-dṛṣṭer buddhi-janmanaḥ | tad-artha-artha-uktir a-dṛṣṭer viṣaye na tu bāhyeṣu yaḥ kramaḥ | na hi a-dṛṣṭeś ca dehād rāga-samudbhavaḥ | nimittaa-dṛṣṭeś ca syāt sparśasya a-virodhinī ||20|| ’-dṛṣṭeś cakṣū-rūpa-ādi-buddhi-vat || etena a-dṛṣṭeś cet tad eva idaṃ vicāryate | tāsāṃ a-dṛṣṭeṣu prāṇa-ādy-a-darśanāt. tan-nivṛttyā ātma a-dṛṣṭeṣu saṃśayaḥ || a-vyakti-vyāpino ’py arthāḥ a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyaktia-dṛṣṭo ’ṃśu-vat so ’rtho na ca tat-kāryam a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate, a-dṛṣṭo ’pi svayaṃ paraiḥ | dṛṣṭaḥ sādhanam ity a-dṛṣṭāv api śeṣavad-anumānāt saṃśayaḥ. tathā a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā a-dṛṣṭāv asann iti | tasyāḥ siddhāv a-sandigdhau a-dṛṣṭāv asann iti | tasyāḥ siddhāv a-sandigdhau a-dṛṣṭāv asann iti. sa tu pratipanna-tad-vyavahāro a-dṛṣṭau kaḥ sandehaṃ nivartayet | kvacid a-dṛṣṭyā nivṛttiḥ syāc cheṣavad vyabhicāri kim. a-dṛṣṭyā nivṛttiḥ syāc cheṣavad vyabhicāri kim | ( a-deha-rāga-a-dṛṣṭeś ca dehād rāga-samudbhavaḥ | a-daiśikānāṃ śabdānāṃ sambhavati. loka-pratyāyana a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. a-doṣa iti. kim idānīṃ saṅketena. sa hi sambandho a-doṣa iti cet (118abʼ) na vai vastu-sat-sāmānyaa-doṣa iti cet. an-atiśaya-lābhinaḥ kā apekṣā. a-doṣa iti cet, an-uttaraṃ bata, doṣa-saṅkaṭam a-doṣa iti cet, an-upakāriṇi pāratantrya-ayogād a-doṣa iti cet, asti nāma īdṛśasya viniścaye a-doṣa iti cet, uktam atra āgama-prāmāṇyaa-doṣa iti cet. kuto ’sya iyam iṣṭir a-pramāṇikā a-doṣa iti cet. tathā api tad iha iti syāt. na a-doṣa iti cet, tulyaṃ tad vyāvṛttimataḥ, a-vastu a-doṣa iti cet, na, anyatara-grahaṇena aa-doṣa iti cet. na, tato ’-pratipatti-prasaṅgāt, ’-doṣa iti cet. na. tatra api yogya-deśa-sthitia-doṣa iti cet. na, tad-vacane prayojana-abhāvād a-doṣa iti cet, na, teṣāṃ sākalya-a-pratibandhaa-doṣa iti cet. na, niṣpannasya pāratantryaa-doṣa iti cet, na, nyāya-prāptasya sādhyasya a-doṣa iti cet. paryudāsena vastu-saṃsparśāt tad a-doṣa iti cet samānaḥ prasaṅgaḥ. sa tāvat tair a-doṣa iti cet. sā api tarhi tad-viśeṣaṇatvena a-doṣa iti cet, syād etat, varṇa-krama-nirdeśavad a-doṣa iti cen na arthe ’py asty eṣa sarvadā || a-doṣa iti. na, artha-antara-āder a-doṣa-udbhāvanaṃ ca. sādhana-vādino hy upanyasta a-doṣa-udbhāvanaṃ dvayoḥ | nigrahasthānam, anyat a-doṣa-udbhāvanaṃ dvir-uktiś ca iti sakṛt-sarvaa-doṣa-udbhāvanaṃ prativādino nigrahasthānam.

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VN_02317 -uttarāṇi ity-evam-āder doṣasya udbhāvanam a-doṣa-udbhāvanam. tasya vādinā doṣa-ābhāsatve VN_02322 api jaya-parājayau, tattva-a-prakhyāpanād a-doṣa-udbhāvanāc ca. a-pratipakṣāyāṃ ca pakṣaSV_12818 utpatteś ca. śabda-utpāda-vādinas tāvad ayam a-doṣa eva. pṛthag a-samarthānām apy avayavānām V3_09702 ’siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-doṣa-kṛd asiddhāv apy ākāśa-āśraya-vad dhvaneḥ | V2_05212 rūpaṃ syāt. prayoga-darśana-arthatvād a-doṣaḥ – anvaya-vyatirekayor niścita-vyāptikam V2_08010 -lakṣaṇasya vā kṛtakasya anityatā-sādhanād a-doṣaḥ, a-tad-rūpasya a-pramāṇatayā asiddher SV_14421 -bhāvaḥ syāt. na ca vināśo bhavati. tasmād a-doṣaḥ. asattve ’bhāva-nāśitva-prasaṅgo ’pi na SV_12429 ’pi bhāvād vyabhicāri. nanu vedena viśeṣaṇād a-doṣaḥ. kaḥ punar atiśayo veda-adhyayanasya yad VN_01902 prativādino ’-jijñāsitatvāt. jijñāsāyām a-doṣaḥ. jijñāsitaṃ punar arthasya anyasya VN_03415 ataḥ pratijñā-virodho hetu-virodho vā ity a-doṣaḥ. tatra hetor udāharaṇaṃ nityaḥ śabda SV_12816 ca na sidhyati. sahiteṣv artha-darśanād a-doṣaḥ. na, pṛthag asato rūpasya saṅghāte ’py aV3_07708 ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ V3_10904 -hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ V3_02702 iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathāSV_13823 ghaṭa-ādīnāṃ vyañjaka-antara-sambhavād a-doṣaḥ. prakāśo hy eṣāṃ vyañjakaḥ siddhaḥ. SV_15721 yadā tu samayād ebhyaḥ phalaṃ tadā ayam a-doṣaḥ. samaya-kārasya ruceḥ phala-utpattiVN_05111 śrotur hetv-ādi-bāhulyasya punar-vacanasya a-doṣatvāt pratīta-pratyaya-abhāvād dhetv-ādiPV_03120 pramāṇena asya kiṃ punaḥ || vismṛtatvād a-doṣaś cet tata eva a-nidarśanam | dṛṣṭe tadPV_02148 na vāta-ādi-dharmaḥ prakṛti-saṅkarāt | a-doṣaś cet tad-anyo ’pi dharmaḥ kiṃ tasya na PV_02149 sama-rāga-prasaṅgataḥ | rūpa-ādi-vad a-doṣaś cet tulyaṃ tatra api codanam || V3_01302 na anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhyaV3_04903 pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ PV_03053 ced bhāva-grahaṇa-pūrvakam | taj-jñānam ity a-doṣo ’yaṃ meyaṃ tv ekaṃ svalakṣaṇam || tasmād PV_03010 sāmānye cet prasajyate || tathā-iṣṭatvād a-doṣo ’rtha-rūpatvena samānatā | sarvatra samaV2_04508 kṛtam eva, anyathā-abhidhāne gamaka-dharma- a-dyotanāt. na hi ye yathā yam arthaṃ vidanti PV_02096 | syād an-artha-antara-arthatve ’py a-karma- a-dravya-śabda-vat || vyatireki iva yac ca api PV_04132 śrutau rūpaṃ yad eva pratibhāsate || a-dvayaṃ śabala-ābhāsasya a-dṛṣṭer buddhiV3_04001 -rūpasya yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-abhāvāc chabalaSV_05102 jñānāni vikalpakāni. na vā teṣv apy eṣa doṣo ’-dvayānāṃ dvaya-nirbhāsād iti vakṣyāmaḥ. PV_03388 ca bhrānti-vijñānair dṛśyeta indāv iva a-dvaye | saṃvitti-niyamo na asti bhinnayor nīlaV3_03106 iti sarva-śāstreṣu vyavasthā, a-lubdha- a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sā SP_00007 a-saha-bhāvataḥ | prasidhyati kathaṃ dviṣṭho ’-dviṣṭhe sambandhatā katham || krameṇa bhāva SV_16310 ca. katham idānīṃ dharma-phalam iṣṭam a-dharma-ātmano vrata-āder aśnute. na vai tasya SV_16313 -anuṣṭhānād grāma-pratilambha-vat. tasya tv a-dharma-ātmano vratasya āgāmi phalam an-iṣṭam. SV_16302 bhraṃśa-ādinā dharma-a-dharma-upacaye dharma- a-dharma-ātmanor vā prakṛtyā siddhy-asiddhī iti V3_03106 asya arthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-a VN_04614 mithyā-vṛtti-codanebhyaḥ saṃskṛtebhyo ’py a-dharma-utpatteḥ, anyebhyo ’pi viparyaye dharmaSV_16302 iti yuktam. vrata-caryā-bhraṃśa-ādinā dharma- a-dharma-upacaye dharma-a-dharma-ātmanor vā PV_04107 udbhāvana-prāyā parīkṣā apy atra tad-yathā | a-dharma-mūlaṃ rāga-ādi snānaṃ ca a-dharmaV3_03102 katham idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana iti na abhyupeta-bādhā. sarveṣām PV_04107 -yathā | a-dharma-mūlaṃ rāga-ādi snānaṃ ca a-dharma-śodhanam || śāstraṃ yat siddhayā yuktyā SV_10902 ’pi yathā rāga-ādi-rūpaṃ tat-prabhavaṃ ca a-dharmam abhyupagamya tat-prahāṇāya snāna-agniSV_16309 -rūpāt karmaṇaḥ sa tad-virodhī dharmo yukto ’-dharmaś ca. katham idānīṃ dharma-phalam iṣṭam aHB_02410 svabhāvo yukta eka-svabhāvatvāt. dhūma- a-dhūma-janana-svabhāvād bhavato dhūma-a-dhūmaSV_02312 iti. sakṛd api na janayet. na vā sa dhūmo ’-dhūma-janana-svabhāvād bhāvāt. tat-svabhāvatve V2_08707 iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-svabhāvād bhāvāt. tat-svabhāvatve HB_02411 dhūma-a-dhūma-janana-svabhāvād bhavato dhūma- a-dhūma-svabhāvaḥ syāt, kārya-svabhāvānāṃ kāraṇaSV_02317 -svabhāvo hi vahnis tac-chakti-bhedavān | a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ ||3 V2_08712 -svabhāvo hi vahnis tac-chakti-bhedavān | a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ ||6 PV_04257 -aṅgatā-pade dahana-sthiteḥ | an-agniś ced a-dhūmo ’sau sa-dhūmaś cet sa-pāvakaḥ || PV_02176 vā hetu-sannidheḥ | kadācid upalambhāt tad a-dhruvaṃ doṣa-niśrayāt || duḥkhaṃ hetu-vaśatvāc PV_02008 vastu-sad-gateḥ | jñeya-anityatayā tasyā a-dhrauvyāt krama-janmanaḥ || nityād utpattiPV_04162 -an-upalakṣaṇāt || māṣaka-āder an-ādhikyam a-natiḥ sa-upalakṣaṇam | yathāsvam akṣeṇa a-dṛṣṭe SV_12512 āśrayaḥ | tasmād apauruṣeyatve syād anyo ’py a-nara-āśrayaḥ ||244|| puruṣa eva hi svayam V2_07903 sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, arthakriyā-śaktiSV_14920 sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, jñeya-adhikārāt. HB_02302 -hetur ity uktam, tena svabhāvato naśvare ’-naśvare vā bhāve na vināśa-hetor upayogaḥ. VN_01022 -jālaṃ bhāvena śikṣitam, yad ayam a-jāta- a-naṣṭa-rūpa-atiśayo ’-vyavadhāna-a-dūra-sthānas SV_16823 vā puruṣeṇa puruṣāya upadiśyamānam a-naṣṭa-sampradāyam eva anuvartata ity atra api SV_14924 ’sti yat te jñāna-janana-svabhāvāḥ punar a-naṣṭā na janayeyur apekṣeran vā param. tajPV_03039 janaḥ || śabdebhyo yādṛśī buddhir naṣṭe ’-naṣṭe ’pi dṛśyate | tādṛśy eva sad-arthānāṃ na PV_04231 sarva-ātma-vidhāna-pratiṣedhanam || a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat | V2_05509 sarva-ātma-vidhāna-pratiṣedhanam ||22|| a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat | V1_01711 ekatva-a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt, V1_01710 atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat syāt.

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V1_02608 VN_05418 V3_01109 V3_02803 V3_01101 SV_10922 PV_04047 V3_02101 HB_02212 SV_11624 SV_14919 V2_07902 VN_06212 VN_06410 SV_12710 PV_03120 VN_06008 SV_10611 V3_06811 SV_06608 SV_11809 SV_08214 SV_08216 PV_03074 SV_02114 V2_09101 SV_11808 SV_08208 SV_08103 SV_08208 V1_00806 SV_10206 V2_06505 SV_04619 V3_05703 PV_04204 V3_05602 SV_11413 PV_02155 SV_17227 SV_12006 PV_03196 VN_06612 VN_06718 VN_06509 VN_06705 VN_06606 SV_12216 PV_03079 V3_05610 V2_06306 HB_03505 SV_08214 V3_06610 PV_02167 SV_03312 SV_11009 VN_02202 SV_05911 NB_03048 V3_01105 V3_02809 NB_03054 NB_03038 PV_04085

upalambhayor api sukha-ādi-nīla-ādy-ākārayor tatra sādhane yataḥ kutaścit prasaṅga-ādinā hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya na tarhi idānīṃ sādhanasya a-tan-nirdeśaiti. na khalv evam anumānam an-apāyam a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | pūrvakasya nitya-abhimatasya svayaṃ nāśam sa iti, tatra nityatvād āśraya-apāye ’py eva sarva-ākāra-janmāno naśyanti iti. tāsām sarva-sāmagrī-janmāno naśyanti iti, tāsām anapekṣaṇīyatvād iti. nigraha-prāptasya nigrahasthāna-lakṣaṇasya mithyā-avasāyād siddha iti cet. na, tasya vyabhicārād punaḥ || vismṛtatvād a-doṣaś cet tata eva apratibhāyāṃ vā antar-bhavet. bhavati hy bhāvāt. paramārtha-eka-tānatve śabdānām bhāvāt. paramārtha-eka-tānatve śabdānām tasya apy a-bheda-vyavahārāś ca bhede syur -niyama-vad artha-pratipādanam api śabdānām -ayogāt. a-niyamena tarhi syāt. na hy bhavati iti niyamam arhati. na khalu vai tad | abhāva-pratipattau syād buddher janma -antaram eva anityatā syāt. anya-nimittatve -antaram eva anityatā syād anya-nimittatve asati sambandha-viśeṣe sā yuktā. tasyāṃ vā tat kim idānīm a-nimitte te syātām. na anyac ca vyakty-ādikaṃ na iṣṭam ity yathā na teṣu sambhavati. tat kim idānīm -anapekṣaṃ vikalpa-vāsanā-utthāpitam -niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo -niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo saty api daṇḍa-śabdād daṇḍini pratipattiḥ. ||41|| na hy eṣa pravartanīyo vyavahāro yena sa eva gati-sādhanaḥ | niyamo hy avinābhāvo sa eva gati-sādhanaḥ | niyamo hy avinābhāvo eva samaya-kāraḥ karoti iti kuta etat, so iti cet || na sarveṣām anekāntān na ca apy nilīnaḥ syāt, uktam atra – a-pratibandhād sambandhas tad-dvāreṇa ca artha-pratyāyane viśeṣaś ca na antareṇa aparān aṇūn | tad eka’sya na sidhyati iti. iha api na kaścid hetor abhidhānād eva nigrahaḥ, na apy -uktir an-arthakā iti. siddhāntam abhyupetya pṛcchan svayam ayaṃ prakṛta-a-sambandhena vikāra iti. so ’yaṃ prakṛta-artha-viparyayād sambhavad-viśeṣasya ca tādavasthyaeka-tri-saṅkhyā-apoho na vā bhavet || viṣayakathaṃ nimitta-bhāve ’pi naimittika-bhāva’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambhabādhāyām api sādhana-sāmarthya-abhāvāt. -virodhinor yugapad ekatra samāveśa-ayogāt. -parihāra-sthita-lakṣaṇatayā eva virodhaḥ, ’pi hetau tad vidyate katham | rāga-ādyasya asti iti. yadā punar vyavaccheda-antaratathā hy ayam evaṃ na vā ity anya-doṣakiṃ na parājayaḥ, tattva-siddhi-bhraṃśāt, na ca a-parihṛta-tad-anya-niveśinaḥ śabdād ukta-mātram eva sādhyam ity uktaṃ bhavati. anumeyaḥ svarūpeṇa eva nirdeśyaḥ svayam iṣṭo pratyakṣa-artha-anumāna-āpta-prasiddhena tena eva svarūpeṇa abhimato vādina iṣṭo iti nirdeśyaḥ. svarūpeṇa eva svayam iṣṭo -rūpa-ākhyā vyatirekasya bādhikāḥ | saha

a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-aa-nāntarīyaka-abhidhānaṃ vādino ’rtha-antaraa-nāntarīyaka-abhyupagamaś ca śāstra-upagame ’pi a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ a-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. a-nāntarīyakatvād artheṣu śabdānām iti niveditam a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ | a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ | a-nāśaṃ ca sarvadā prāha ity a-samarthaḥ a-nāśo yadi jāti-vat | nityeṣv āśraya-sāmarthyaṃ a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo a-nigrahaḥ paryanuyojya-upekṣaṇam. paryanuyojyo a-nigrahasthāne nigṛhīto ’si iti bruvan nira-nidarśanatvāc ca. varṇa-a-viśeṣe ’pi vākyaa-nidarśanam | dṛṣṭe tad-bhāva-siddhiś cet a-nibaddhena api kathā-prapañcena vivāda iti, na, a-nibandhanā | na syāt pravṛttir artheṣu darśanaa-nibandhanā | na syāt pravṛttir artheṣu darśanaa-nibandhanāḥ | yathāsvaṃ śabdā bhinnam artham a-nimittaṃ kiṃ na iṣyate. tasmāt tat sadṛśaṃ a-nimittaṃ bhavat kvacid bhavati kvacin na a-nimittaṃ vāsanā-viśeṣa-nimittatvāt. bāhyaṃ tu a-nimittakam || svalakṣaṇe ca pratyakṣam a’-nimittatve vā. tathā ca bhāvas tadvān na syāt, ’-nimittatve vā. tathā ca bhāvas tadvān na syāt, a-nimittāyāṃ tad-viśeṣa-pratīti-niyama-vad arthaa-nimitte, kiṃ tarhi na bāhya-tattva-nimitte. a-nimitte te syātām. tathā ca na jāti-siddhis a-nimitte te syātām. na a-nimitte, kiṃ tarhi na a-niyata-indriya-artha-grāhi kutaścid anubhava’-niyata-nimitta-bhāvinyaḥ, deśa-kāla-vyavahitā vā ’-niyata-nimitta-bhāvinyo deśa-kāla-vyavahitā vā a-niyata-sambandhatvāt tatra na iti cet. tat a-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya ’-niyataś ca na sādhanam || aikāntikatvaṃ ’-niyataś ca na sādhanam ||39|| ity antara-ślokāḥ. ’-niyato niyamaṃ puruṣāt pratipadyate. tadā a-niyato bhavet | a-guṇa-grāhiṇo ’pi syād aṅgaṃ a-niyama iti. api ca, svābhāvike vācya-vācaka’-niyamaḥ śabdānām ity apauruṣeyatve ’pi sa eva a-niyamāj jñānam uktaṃ sāmānya-gocaram || atha a-niyamāt kathā-prasaṅgaḥ. yat tena upagatan na a-niyamāt kathā-prasaṅgād iti. idam api a-niyamāt kathā-prasaṅgo ’pa-siddhāntaḥ. kasyacid a-niyamāt kathāṃ pravartayati. tatra idaṃ syād a-niyamāt kathāṃ prasañjayati. pratijñātaṃ khalv a-niyamāt. yad api vinā jvālayā syād anyatra api a-niyamād anya-prameyasya ca sambhavāt | yojanād a-niyamād evaṃ-pratītiḥ. siddho hi vyavahāro ’yaṃ a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas a-niyame na ca bādhakaṃ pramāṇaṃ syāt sādhyaa-niyamena tarhi syāt. na hy a-nimittaṃ bhavat a-niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ a-niyamo ’-pūrva-prādur-bhāve prasajyate || bhūta a-nir-ākāṅkṣas taṃ jñātum icchati, tadā aa-nir-doṣatā api vā | dur-labhatvāt pramāṇānāṃ a-nirākaraṇāt. nirākaraṇaṃ hi tasya anyena a-nirākaraṇe teṣāṃ saṅkete vyavahāriṇām | na syāt a-nirākṛta iti – etal-lakṣaṇa-yoge ’pi yaḥ ’-nirākṛtaḥ | (6ab) atra caturbhiḥ svarūpa-nipāta a-nirākṛtaḥ | nirdeśyaḥ. yadi nāma nirdeśyaḥ, ’-nirākṛtaḥ pakṣa iti pakṣa-lakṣaṇam an-avadyaṃ ’-nirākṛtaḥ pakṣa iti. svarūpeṇa iti sādhyatvena a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī ||

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V3_02602 V3_02811 PV_03146 V1_03202 PV_04125 V2_04806 SV_12615 SV_12417 SV_12325 HB_03518 SV_06208 SV_09112 SV_09404 V3_07110 SV_09502 V3_07406 V1_00412 V1_01608 PV_02191 PV_04261 PV_04124 PV_04123 V3_03901 V2_07213 SV_01317 V2_09609 V3_02405 PV_02267 HB_01517 SV_01316 V2_09608 SV_17009 V3_03902 SV_13216 SV_12122 PV_02051 V1_03004 VN_01210 V2_09610 SV_01318 SV_01305 V2_09601 PV_02055 VN_01120 VN_00208 V3_07611 VN_00921 SV_16919 V2_09513 V3_09402 V3_09401 HB_03604 SV_10716 SV_12104 V1_01805 V3_03407 PV_02116 PV_03094 VN_01919 PV_04277 V3_06405 V3_07901 SV_03122 SV_02720 HB_03713

-rūpa-ākhyā vyatirekasya bādhikāḥ | saha -arthena anumānena āptābhyāṃ prasiddhena ca anyathā || yathā daṇḍini jāty-āder vivekena na idam idantayā śakyaṃ nirdeṣṭum. bhāvinām | yogyāḥ padārthā dharmāṇām icchāyā niruddhe ’py artha-sādhane vastuni tasya tad-upadeśasya tad-icchā-anuvṛtter -rahitā ity api tat-sambhava-virodha-abhāvād -kalpane tad anyatra api tulyam ity arthana bādhāyāṃ samartha iti cet, yady evaṃ na prayoga-viṣaya-cintāyām anya-apoha ucyate. -niṣedhe tad-viṣaya-śabda-pravṛtty-abhāvāt, viśeṣaṇo ’sti kaścid dharmī iti prasādhayato ’rtho ’sti kaścid dharmī iti prasādhayato -sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tad-sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tada-pramāṇaṃ vā anyatra anubhūta-viṣayābhyo a-pratibhāsanāt | arthasya dṛṣṭāv iva tad pratibandha-ādi-sambhavāt || saṃsāritvād tu || tatra apy adṛśyāt puruṣāt prāṇa-āder || tasya vastuni siddhasya śaśiny apy tat | pratīti-siddha-upagame śaśiny apy tat, pratīti-siddha-abhyupagame śaśiny apy etat, kiṃ tu tathā prasiddhāv api icchāyā saṃśayito ’-nivāryaḥ syāt. yathāyoga-vacanād saṃśayito ’-nivāryaḥ syāt. yathāyoga-vacanād śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so || doṣāḥ sva-bīja-santānā dīkṣite ’py tad-dharmaṇas tathābhāvo ’ntya-avasthā-vad anupalambhāc ca vyatireka iti saṃśayito anupalambhāc ca vyatireka iti saṃśayito -antareṣv api tathāvidha-artha-kalpanāyā a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy sarva-śabdān yugapac chṛṇuyād iti prasaṅgo hetu-rūpa-nivṛttāv api tad-rūpam ādi-vad ghaṭa-ādīnāṃ vinivṛttir na tāvatā || -prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy bhāviko vyavahāraḥ. nivṛtti-prādur-bhāvayor -ādi-vacanāt. tena anupalambhe ’pi saṃśayād -ādi-vacanāt. tena anupalambhe ’pi saṃśayād ghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇa-āder ghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇa-āder anale kāṣṭha-vikāra-a-vinivṛtti-vat | tasya -vyāhataṃ yokṣyate: janma-a-janma nivṛttir darśane ’pi san kṛtako vā syān nityaś ca ity tasya sa-uras-tāḍaṃ krandato ’pi lokasya iti cet, sarvasya sarva-rūpāṇāṃ sarvadā vyutpatti-darśanena sarvatra tad-āśaṅkā-ādy-abhāvena vyāptes tan-nivṛttau vyāpyyathokta-lakṣaṇatvād asya. sa ca nivṛtta ity adhyavasyati ghaṭo ’yam iti, tan-nivṛttāv -a-sambhavāt. upalambha-nivṛttāv api bādhāabhāva-siddhir iti. tan mā bhūd anya-pramāṇaupalambhasya vā para-upadeśād a-pratyayād -matayaḥ pratyāviśanti. kathaṃ tarhi idānīm iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād -aṅga-bhāva-hetutva-niṣedhe ’nupalambhanam | ’nupalabdheś ced ucyatāṃ sā eva sādhanam || ca evaṃ prastutasya paryavasānaṃ sambhavati, ’nya-sattveṣu vikalpa-ādir na sidhyati || -sattveṣu vikalpa-ādir na sidhyati ||49|| ity uktam. a-bādhanasya api lakṣaṇatve tasya kiṃ tarhi tat-pratibhāsena. tan na niścayatasmāt tatra api tad-darśinas tat-svabhāvaatiśayavatī tu prajñā-utprekṣiṇī dṛṣṭā. tena

a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī ||23|| a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe a-nirūpaṇāt | tadvatā yojanā na asti kalpanā apy a-nirūpitena nāma ayam ātmanā bhāvān a-nirodhanāt || tāṃ yogyatāṃ nirundhānaṃ saṅketaa-nirodhāt tataś ca kasyacid arthasya asiddheḥ. a-nirṇaya eva veda-vākya-artheṣu. api ca, ayam a-nirṇayaḥ. na ca atyakṣa-svabhāveṣv anupalabdhir a-nirṇayāt kvacid a-pratipattiḥ. tathā ca sad apy a-nirṇīta-bādhā-a-sambhavaḥ prayogam arhati – mā a-nirdiṣṭa-prayogaṃ tu jñeya-śabdasya ko ’rtha a-nirdiṣṭa-viṣayasya naño ’-prayogāt. so ’pi ’-nirdiṣṭa-svabhāva-viśeṣasya kasyacit sattā’-nirdiṣṭa-svabhāva-viśeṣasya kasyacit sattāa-nirdeśe ca kathaṃ tad-viśiṣṭena anvayaḥ. tad a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca a-nirdeśyasya vedakam ||15|| tac ca idaṃ a-nirmokṣo na iṣṭatvād a-prasiddhitaḥ | yāvad a-nivartanāt | sandeha-hetutā-ākhyātyā dṛśyaa-nivāraṇam | tad-vastv-abhāve śaśini vāraṇe ’pi a-nivāraṇāt || tasya vastuni siddhasya śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy aa-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti a-nivārita eva iti cet. na, ya eva tu ubhayaa-nivārita eva iti cet, na, ya eva tu ubhaya’-nivāritaḥ pramāṇena pravartamānaḥ kena a-nivāritāḥ | nityasya nir-apekṣatvāt kramaa-nivāryaḥ. antya-avasthāyāṃ prāg a-samarthasya ’-nivāryaḥ syāt. yathāyoga-vacanād a-nivārita eva ’-nivāryaḥ syāt. yathāyoga-vacanād a-nivārita eva a-nivāryatvāt. yadi hi kvacid vidita-artho ’yam a-nivāryam eva. tad-vastv-abhāve śaśini nivāraṇe ’-nivṛtta eva. saṃskāra-bhedād bhinnatvād ekaa-nivṛttaṃ kārya-dharma-vyatikramān na tataḥ syād a-nivṛtti-prasaṅgaś ca dehe tiṣṭhati cetasaḥ | a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy etad a-nivṛtti-prādur-bhāvau, sthitāv a-sthitir itya-nivṛttiṃ manyamānas tat-pratiṣedham āha. a-nivṛttiṃ manyamānas tat-pratiṣedham āha. kiṃ ca, a-nivṛttiḥ. abhyupagamāt siddham iti cet. katham a-nivṛttiḥ. abhyupagamāt siddham iti cet, katham a-nivṛttir iti cen na cikitsā-prayogataḥ || aa-nivṛttir ekatvaṃ nānātvaṃ pratyakṣatā-aa-nivṛttir eva śaṅkāyāḥ. tato vyatirekasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan-mātraa-nivṛtteḥ sarvaṃ sarvatra sarvadā samupayujyeta. a-nivṛtteḥ. sarveṣāṃ yathārtha-niyoge ’py aa-nivṛtter ātma-gatiḥ syāt. adṛśya-anupalambhād a-nivṛtto ’vasthātā avasthitaḥ paryanuyojyaḥ. san a-nivṛttāv apy aparasya asya sarvasya abhāvāt. a-nivṛttau tad-avasthaṃ hetor a-sāmarthyam ity aa-nivṛttau nivṛttiḥ. tayor a-sakala-viṣayatvād a-niścaya-arthatvāt. svayaṃ-kṛtānām apy apahnotṛa-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan a-niścaya-utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad a-niścaya-karaṃ proktam indriya-ādy api śeṣavat || a-niścaya-karaṃ proktam īdṛkṣa-anupalambhanam | a-niścaya-phalatvād an-ārambha eva vādasya. a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane | a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane | a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ a-niścaya-vaśāt pratyakṣasya grahaṇa-a-grahaṇe. na a-niścayaḥ. kutaḥ. viparyāsāt. sa ca taṃ pradeśaṃ a-niścayaḥ sambhava-a-sambhavayor ity a-niścita-

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V3_03607 HB_03402 V3_03602 V3_11602 SV_01404 V2_09614 V3_10108 V1_01710 SV_15315 V3_10110 V3_04507 SV_03124 V3_04708 SV_07406 SV_05124 V3_10111 SV_04402 V2_07211 HB_03702 V2_09209 V2_07313 V3_10110 HB_03714 V3_12605 V3_10109 SV_03119 SV_02911 SV_02915 VN_02003 SV_09623 V2_07504 V3_04610 SV_02712 V3_10902 SV_02619 SV_11015 V2_06703 SV_03120 V2_07901 SV_14918 PV_02139 V2_06009 SV_00516 SV_09402 V3_07108 PV_04091 PV_04073 PV_04111 VN_02817 V1_04310 V3_13505 V3_09410 V2_09005 SV_02103 V3_09410 NB_03019 SV_04327 SV_02020 V2_08913 PV_03432 SV_08020 PV_04244 V3_12308 PV_04242 V3_12304

sati sambhave tad-abhāvasya puruṣa-mātreṇa prayogaḥ. na eva prayogaḥ pramāṇatayā liṅgahy anumānāt syāt, pratyakṣeṇa yogyatā sandehād anaikāntikaḥ, sādhya-itarayor ato a-vyavacchedas tu kutaścid vyāvṛtter eva a-vyavacchedas tu kutaścid vyāvṛtter eva kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatvamithyā-arthaṃ tat sarvaṃ pauruṣeyam ity tena eva niścayaḥ kriyata iti cet, katham niścaye ’pi sandeha-mukhena eva doṣāt. so niścayānāṃ kiñcin niścinvato ’py anyatra iha api tarhi niścayena nirdeṣṭavyasya tad-darśane tad-vyaṅgyeṣu sāmānyeṣu kadācid a-gṛhītasya tadvataḥ ||100|| tadvattā cet, katham a-niścayān niścayaḥ. vyatirekatad a-bhinnam eka-ākāra-viṣayī-karaṇe ’py ’-darśana-mātrād avyabhicāra-asiddhyā a-śakya-niścayatvāt. hetv-abhāvo vā. na hy pradarśyate | (66ab) sa tasya vyatireko vyatireka-darśana-ādāv upayujyate, saṃśayāt, -vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, tena a-niścayaḥ sambhava-a-sambhavayor ity -ubhaya-vyavasthāś ca tad-a-tat-samayavatām apy evam a-vipakṣa iti tad a-vipakṣatvam yat tan-niścayanam. tac ced ākāra-antara-vad |52|| sarva-ātmanā upakāryasya ko bhedaḥ syād sarva-ātmanā grahaṇe ka eva upādhi-bhedo vistareṇa anubhāṣaṇa-vyājena sambhavād virodha-vyabhicārāv iti na ayaṃ prasaṅgaḥ. yadi pramāṇena niścīyate, tadā gamakaḥ, -tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity -a-vṛttiḥ. na hi tasmin niścite tad-ātmā pratibandhāt. asati rāge vacanaṃ na asti ity eva paśyati. niścaya-pratyaya-vaikalyāt tv tad ayaṃ liṅga-saṅkarāt katham tad ayaṃ liṅga-saṅkarāt katham -niścitaṃ kathaṃ tair gṛhītam. katham idānīm api na asti ity a-samānam. nanv idam apy -janmanāṃ vināśa-darśanāt. nanv idam apy dvayam | hetoḥ prahāṇaṃ tri-guṇaṃ sugatatvam anya-anupalabdhir eva ucyate, anyathā hy anya-anupalabdhir eva ucyate. anyathā -dharmiṇi | na kaścid arthaḥ siddhaḥ syād -dharmiṇi | na kaścid arthaḥ siddhaḥ syād sādhyam a-bādhātaḥ pakṣa-hetū na duṣyataḥ || pravṛtty-artho yadi śaṅkā kuto nv iyam || so sūcitāḥ || tad-āśraya-bhuvām icchā-vartitvād pravartate pravṛttau ca kā niṣṭhā teṣām || satsu samartheṣv anyeṣu hetuṣu jñāna-kāryaevam etat. kiṃ tu na arthānāṃ niṣpattytu tat-kāryatvāt tasya tad-a-niṣpattāv artha-antara-hetutve ’pi bhāva-kāle ’nityatāartha-antara-hetutve ’pi bhāva-kāle ’nityatā-asiddhau. kramas tu tat-kāryatvāt tasya tadvastutas tayos tādātmyam. tan-niṣpattāv pāratantrya-abhāvād an-upādhitvam, na anya eva saḥ | (33ab) na hi tasmin niṣpanne anya eva saḥ | (64ab) na hi tasmin niṣpanne -rūpatve bāhyo ’rthaḥ kiṃ pramāṇakaḥ | dhiyo -abhidhānayoḥ | (159ʼab) nimittam. tayor hetur ato ’nvayī | na anvayy a-vyatirekī ced hetur ato ’nvayī | na anvayy a-vyatirekī ced vinivartanam | astu nāma tathā apy ātmā na -bhāve ca nairātmya-vyāvṛttiḥ, tathā api na

a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād a-niścayāt. kevalaṃ siddha-sambandhayoḥ kāraṇaa-niścayāt. tatra ca sarva-hetūnām asādhāraṇatā, ’-niścayāt. na apy a-pratipattiḥ, kenacit a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ a-niścayād a-vyāptiḥ. tathā hy anvayo vyatireko a-niścayān niścayaḥ. vyatireka-a-niścayo hy a’-niścaye ’pi tulya iti tathāvidha-udbhāvanam apy a-niścayena pravṛtti-bhedād grahaṇa-a-grahaṇam. a-niścayo ’stu viparyayaḥ. tasmād dhetua-niścayo na syād eka-niścayo vā. tasyā aa-niścayo na syād vyavahāras tataḥ katham | (101ab a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva a-niścita-anya-ākāram ākāra-antara-sākāṅkṣa-buddhi a-niścita-artham. nanu prayoga-sāmarthyād eva a-niścita-ātmanaḥ pratipādaka-dharmasya tal’-niścita iti vipakṣe vṛttir āśaṅkhyate. a-niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv a-niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ a-niścita-lakṣaṇatvān na kaścid dhetuḥ syāt. atha a-niścita-sādhanā na ekānta-grāhiṇyaḥ syuḥ. tasmād a-niścita-sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ a-niścitaṃ kathaṃ tair gṛhītam. katham idānīm aa-niścitaḥ | yady apy upādhayo bhinnā eva śabda’-niścitaḥ syāt, sarva-upādhy-upakārakatvena a-niścitatvāc ca. tasmāt pratijñā-vacanam eva a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tata-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tata-niścito na anaikāntikaḥ syāt. na vai vastua-niścito yuktaḥ. yadā punar anumānena samāropaa-niścito vyatirekaḥ. na hi rāga-ādīnām eva a-niścinvan tat-sāmānyaṃ paśyāmi iti manyate. a-niścinvan pratipadyeta. atha kiṃ na eva sa a-niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ a-niścīyamānaṃ pratyakṣeṇa api gṛhītaṃ nāma. na a-niśceyam eva – sarva-sāmagrī-janmāno naśyanti a-niśceyam eva sarva-ākāra-janmāno naśyanti iti. a-niśrayāt || duḥkhasya śastaṃ nairātmya-dṛṣṭes a-niṣiddha-upalabdher abhāva-asiddheḥ. ekaa-niṣiddha-upalabdher abhāva-asiddheḥ. ekasya a-niṣiddhaṃ ca tādṛśam ||188|| na sarvathā sattāa-niṣiddhaṃ ca tādṛśam ||59|| na sarvathā sattāa-niṣiddhaḥ pramāṇābhyāṃ sa ca upagama iṣyate | ’-niṣiddhaḥ pramāṇena gṛhṇan kena nivāryate | a-niṣedhinām | kṛtānām a-kṛtānāṃ vā yogyaṃ viśvaṃ a-niṣṭhānāt. dṛśyate ca viduṣām api na a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ a-niṣpatteḥ. a-bheda eva atitarām a-kramatvaa-niṣpattes tulya-a-tat-svabhāvatā. na vai kācid a-niṣpattes tulyā a-tat-svabhāvatā. na vai kācid a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām aa-niṣpannasya tat-svabhāvatva-abhāvāt. vyabhicāra a-niṣpannasya svarūpa-asiddheḥ. sarvathā asat ’-niṣpanno bhinna-hetuko vā tat-svabhāvo yuktaḥ. ’-niṣpanno bhinna-hetuko vā tat-svabhāvo yuktaḥ. ’-nīla-ādi-rūpatve sa tasya anubhavaḥ katham || a-naimittikatā-āpatteḥ (159c) asad dhi nira-nairātmyaṃ na sa-ātmakam || yan nāntarīyakaḥ a-nairātmyaṃ na sa-ātmakam ||83|| iti saṅgrahaa-nairātmyāt prasidhyati || yena asau a-nairātmyād ātmā jīvac-charīre sidhyati, yena

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17

SV_15420 V3_02905 PV_04150 V3_07804 PV_04086 V3_02603 SV_16015 PV_02142 PV_03026 SV_14512 PV_04285 PV_03025 SV_14522 SV_06401 HB_01203 V1_02308 VN_02205 VN_02207 PV_03236 SV_03721 SV_09407 V3_07202 SV_09511 V3_07501 PV_03346 SV_01621 SV_11620 SV_15128 V2_08003 V1_01309 VN_04306 V3_07503 SV_09513 PV_03466 PV_03466 HB_03204 HB_03209 SV_16706 V3_11605 PV_03104 SV_16219 SV_11419 SV_17008 SV_05824 VN_05215 VN_02704 SV_15211 SV_16627 SV_06705 PV_02144 V3_07103 V1_01001 VN_01310 SV_15815 SV_03313 V3_02006 SV_08925 SV_06212 SV_13609 SV_05909 SV_00513 V2_06006 SV_14224 SV_03012 PV_02095

-siddhiḥ syād iti na anvaya-anuṣaṅgaḥ. tathā ucyate. sa nirākṛte viṣayiṇo ’-sambhavād yo doṣaḥ so ’nubadhyate | tena ity uktam ato hetor vyavasthayā darśyate – sarvo || sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv |23|| sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv ||302|| taj-jñāna-janita-jñānaḥ sa śrutāv || kāya-vāg-buddhi-vaiguṇyaṃ mārga-uktyhy apekṣā ity abhidhīyate || niṣpatter vināśo bhavati ity ucyate. naśyan bhāvo tathābhūto ’bhāve bhāvas tathā katham || ye kutaḥ || na jātir jātimad vyakti-rūpaṃ yena vikalpaś ced ayaṃ samaḥ | (277ab) nanv kevalaṃ buddhi-viplava eva. tena eva kāryasya svabhāva-bhedaḥ, mṛt-saṃsthānayor saṃvedanaṃ na bhavati, tat tasya vedakam, ’-sāmarthyāt parājayasya an-utpatter api pareṇa tathābhāve ’-pratipādite bhinna-ākāra-avabhāsi tat || vṛtter dṛśyaity eva. khasya artha-antara-sādhāraṇa-rūpasa tathā asti kaścid iti kañcana asya bhedam tu tathā asti kaścid iti kañcana asya bhedam -vat sattā-sādhanam apy an-avadyam iti. -sādhana-vat sattā-sādhanam apy an-avadyam. asya pramāṇaṃ na tu sann api | grāhaka-ātmā āha. dadhy-ādikaṃ ca aparaḥ kṣīra-ādiṣv -lakṣaṇaḥ sambandhaḥ. so ’yam nityānām apy -ādiṣu sarvasya sambhavanti iti. tasmān na -ayogāt, prāg a-kartuḥ paścād api svabhāva’bhāvāt. puruṣa-icchāto ’rthānāṃ svabhāvana vidvān nigraham arhati. parṣat-prajñām ||61|| sādhane punaḥ sattve svabhāva-viśeṣa||190|| sādhane punaḥ sattve svabhāva-viśeṣajñāto ’sāv iti tat kutaḥ | jñātatvena -jñāto bhavej jñātasya liṅgatā || yadi jñāne tena tad-artha-a-vyavacchedāt punar bhāvatad-anyad eva ca tasmāt tad-anyasya tatra upadeśa-vaiyarthya-prasaṅgāt. tad ayam kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. eva hy anumānaṃ prasiddhaye || kvacit tad apy an-upadiṣṭayor mantra-a-mantrayor santaḥ kvacit tair viniyamitās tattvatathā tasya carcanāt. na, tasya arthaa-vṛkṣasya api tad-vyavaccheda-rūpasya tāvatā nigraham arhed iti. na, uttara-viṣayanāma nigrahasthānaṃ sādhana-sāmarthye ’py mithyā-artha-niyato ’pi syād iti svabhāvavṛttiḥ. ata eva āgamasya artha-viśeṣa-vṛtter pṛthaṅ niyoge ca tathā-coditānāṃ vibhāgaca doṣāṇāṃ nityatvād an-upāyataḥ || upāyasya an-anvayāt. yathā āha – pramāṇa-viṣayaanyathā, artha-sambandha-abhidhāna-vyavasthāsa tasmād a-bhinna iti, na hi śakter ātmasyāt. tac ca na śakyam, tasya kathañcid apy -a-nir-ākāṅkṣas taṃ jñātum icchati, tadā ity eva a-prakaraṇa-icchā bhavati, tad-bhāvaiti kim apy a-ślīlam ayuktam a-heya-upādeyam dṛṣṭa-prayoga-anusāreṇa sākāṅkṣatvāt sā tāv api pakṣau prāg eva nirākṛtāv ity pratipadyeta saṅkete. a-pratipattau ca -abhāvena virodha-a-pratipattiḥ. tathā hy antareṇa virodha-a-pratipattiḥ. tathā hy asya kaḥ sambandha iti sa eva prasaṅgo tac-chaktīnāṃ ca aparāparāsv eva śaktiṣv iti cet || an-artha-antara-hetutve ’py

a-nairātmye ’pi na bhāva-siddhiḥ. yathā na idaṃ a-pakṣa eva. tasmāt sandigdho hetu-vyāpāra’-pakṣa-doṣo ’siddha-āśraya-ādikaḥ || dharmi’-pakṣaḥ kṛtako ’nitya iti, kiṃ tarhi vastu-balaa-pakṣatā | nirākṛte bādhanataḥ śeṣe ’-lakṣaṇaa-pakṣatā | nirākṛte bādhanataḥ śeṣe ’-lakṣaṇaa-paṭu-śrutiḥ | apekṣya tat-smṛtiṃ paścād ādhatte a-paṭutā api vā | a-śeṣa-hānam abhyāsād ukty-āder a-para-adhīnam api kāryaṃ sva-hetutaḥ | ’-para-apekṣa iti taj-jñāpanāya sā | avasthā a’-para-apekṣa-tad-bhāvās tad-bhāva-niyatā hi te | a-para-āśrayam | siddhaṃ pṛthak cet kāryatvaṃ hy a-para-bhāvitve ’pi vināśasya svata eva bhāvasya a-paramārtho ’sāv anyathā na hi vastunaḥ | a-paraspara-ātmatayā saṃsthāna-mṛt-svabhāvaa-paraspara-rūpam iva sukha-ādi-saṃvedanam, idam a-parājayaḥ. tasmād ayam a-samartha-sādhana’-parājito vaktavyaḥ. chala-vyavahāre ’pi a-parāmarśena abhidhāna-vikalpayoḥ | darśanāt a-parāmarśena kha-śabda-pravṛtti-nibandhanaṃ rūpaṃ a-parāmṛśan bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād a-parāmṛśan bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane | a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane | a-parārthatvād bāhyeṣv artheṣv apekṣyate || a-parārtheṣu saṅghātatva-a-darśanād vyatirekam. a-parāvartayan svabhāvaṃ kutaścit svayam a-parāvṛtti-dharmāṇaḥ śabdāḥ. tattve vā kuta etad a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat a-parāvṛtter na samaya-kāla-utpattiḥ svabhāvasya. a-parikalpya vacanān nigraha-arha eva iti cet, a-parigraheṇa vastu-mātra-vyāpini sādhya-dharme a-parigraheṇa vastu-mātra-vyāpini sādhya-dharme na a-paricchinnam api tad gamakaṃ katham || a-dṛṣṭa’-paricchinne jñāto ’sāv iti tat kutaḥ | a-pariccheda-prasaṅgāt. tasmāt kvacit pramāṇaṃ a-paricchedāt. atas tad eva pramāṇaṃ prakāraa-parijñāta-arthaḥ śabda-gaḍur evaṃ śalya-bhūto a-parijñāta-sambandhād garbhāt puruṣa-viśeṣaa-parijñānaṃ sadṛśa-apara-sambhavāt | bhrānter aa-parijñānāt. upadeśe ’pi kathañcit svabhāvaa-parijñānāt. prakṛtyā eva vaidikā niyatā iti cet. a-parijñānāt. pradeśa-antareṣv api tathāvidhaa-parijñānāt, buddhāv an-ārūḍhe ’rthe na saṅketaḥ a-parijñānāt. yady ayaṃ na pratyuccārayati, nira-parijñānāt. sa hi pūrvasyā anityaḥ śabda iti a-parijñānāt sarvatra saṃśayaḥ syāt. mithyātvaṃ a-parijñānād ayaṃ jaiminir anyo vā svayaṃ rāgaa-parijñānād iti. tasya apy ekam asti ity eva a-parijñānād iti vā parikalpayet | hetumattvād a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva a-parijñāne ’bhāvāt. jāti-guṇa-kriyāvatām etan na a-pariṇāma iti, kiṃ ca idam uktaṃ bhavati a-pariṇāmāt. indriya-saṃskāra-ādayo ’py uktāḥ. a-parityakta-vyavaccheda-antare tatra eva aśvaa-parityāgād arthasya icchā-pravṛttyor a-virāmaa-pariniṣṭhānād ākulaṃ pralapanti. tad apy anena a-parisamāpta-tad-arthā viplava eva ghaṭa-ādia-parihāraḥ. vyakti-kramo ’pi vākyaṃ na nityaa-parihṛta-tad-anya-niveśinaḥ śabdād a-nirākaraṇe a-paryanta-kāraṇasya bhavato ’nya-bhāve ’bhāvād a-paryanta-kāraṇasya bhavato ’nya-bhāve ’bhāvād ’-paryavasānaś ca. tad avaśyaṃ vināśa-sambandhaa-paryavasānena ghaṭanāt, sa ekas tābhiḥ kadācid a-paryāyāḥ sita-ādiṣu | saṅkhyā-ādi-yoginaḥ

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18

SV_02322 V2_08802 SV_09606 V3_07604 V1_01304 V3_13009 PV_03472 PV_04054 V3_00301 PV_02257 SV_17117 V2_07112 V3_08311 PV_03104 SP_00013 SV_09016 VN_04706 SV_15715 SV_05606 V3_10309 PV_02201 PV_02082 PV_03106 SV_05112 V3_08805 SV_07117 PV_04264 V1_00402 PV_03407 PV_03091 PV_02141 V3_09811 SV_14320 PV_02056 V1_02104 VN_05201 SV_11506 SV_10812 SV_12511 SV_14109 SV_14025 SV_16614 HB_00304 HB_01602 SV_13518 SV_12524 PV_02167 V3_06605 V3_12908 VN_01114 HB_00713 SV_14225 PV_02044 SV_12412 SV_07511 SV_11603 V3_12911 SV_07001 HB_02710 VN_00804 V2_04503 VN_03718 V3_11312 V3_02705 SV_10718

-āśrayaḥ kāryasya. ata eva sahakāriṇām apy -āśrayaḥ kāryasya. ata eva sahakāriṇām apy ubhaya-dharmaṃ brūyāt. an-āśrita-vastuno ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno -vat. na ca ayam a-śabdakam arthaṃ paśyati, -kāro viruddha-dharma-nāntarīyakatāṃ dvayor || vidyamāne ’pi liṅge tāṃ tena sārdham analaḥ || riktasya jantor jātasya guṇa-doṣam āgamaḥ. riktasya jantor jātasya guṇa-doṣam | āgamasya tathā-bhāva-nibandhanam dhvaneḥ | avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam dhvaneḥ | avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam -pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca parijñānaṃ sadṛśa-apara-sambhavāt | bhrānter ekam a-dṛṣṭasya darśane tad-a-darśane | ahrīkaḥ kvacid apy ekam ākāraṃ pratiniyatam nāma śiṣṭāḥ. nanv evaṃ vayaṃ guṇa-atiśayam anayoḥ kañcid api guṇaṃ viniyataṃ paśyāmaḥ. hi vayam artha-jñāne dvāv ākārau paśyāmaḥ. vibhāgaḥ. ekasya hi rūpam anyatra dhīḥ sā eva saha-jaṃ sattva-darśanam | na hy || gaty-āgatī na dṛṣṭe ced indriyāṇām ’-dṛśaḥ | an-ānantaryato moho viniścetur -pratyarpaṇena jananāt. sā tu viśeṣa-lakṣaṇaiti kaḥ patataḥ pratibandhaḥ. pratibandhād iti kaḥ patataḥ pratibandhaḥ. pratibandhād | jñāna-abhidhāna-sandehaṃ yathā a-dāhād sad-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā | tat syād āloka-bhedāc cet tat pidhāna|| viruddhaṃ tac ca sa-upāyam a-vidhāya -samudbhavau || ātma-darśana-bījasya hānād śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve -ādīnām unmajjanaṃ syāt. hantṛ-ghāte caitraa-nivṛttir iti cen na cikitsā-prayogataḥ || anyena apy atīta-rūpasya a-saṃvedanāt, na bhidyate. yat punaruktam, anuvāde tv anityaḥ puruṣa-icchā-vṛttir a-vṛttir vā. phala-arthī na ādriyeta vicārayitum, -sādhanam. sarvathā anāditā sidhyed evaṃ na cintitaḥ | kalpanā-āropitā sā syāt kathaṃ vā anye ’pi nitya-hetavo vācya-doṣāḥ. buddher -saṃvādo vacanānām āgama-lakṣaṇaṃ syāt. na dṛṣṭvā asādhāraṇam ity abhilapato -utpattau sāmarthyasya tat-svabhāvatve etat pratipadaṃ krama-anyatvaṃ varṇa-anyatve -ādayaś ca anādayaḥ. nāstikya-vacāṃsi ca hetau tad vidyate katham | rāga-ādy-a-niyamo tasya iṣṭā syāt. tattve viśeṣa-abhāvād -kriyasya eka-vyakti-sambandhino deśa-antare janmano nirodhād apy ūrdhvam. tena ayaṃ na antareṇa api pratipadya paraṃ pratipādayann uttaram atiśayaṃ pratyupakurvāṇo ’gnir kramaṃ tasya api śaṃsati || pratikṣaṇam syāt. a-karaṇe vā na eva kaścit tadvad ity anyā yeṣāṃ jātis tu vidyate | teṣāṃ vyaktiṣv sambandhe sa śabdaḥ punar a-sambandhatvān na sambandhino deśa-antare ’-gatvā a-tad-deśair ādhāra iti cet ko ’yaṃ samavāyo nāma. -bhāva-siddhir eva tad-abhāva-siddhir iti, ca vivekena pratyakṣā arthā dṛśyante -rūpatvān na parāpara-pratipatti-nibandhane. ca na dṛṣṭāntaḥ pṛthak sādhana-avayavaḥ syād ity ucyate, na punar lakṣaṇa-bhedāt. ata eva ca anumāna-kāle śāstra-an-āśraya-vacanena – na āgameṣu sarva-arthā upanibadhyante

a-paryāyeṇa jananam. yad api kiñcid vijātīyād a-paryāyeṇa jananam. yad api kiñcid vijātīyād ’-paryudāsena vyatireka-mātrasya abhāve ’py a’-paryudāsena vyatireka-mātrasya abhāve ’py aa-paśyaṃś ca na śabda-viśeṣam anusmarati, ana-paśyaṃs tayor a-virodha-darśitayā prāha iti a-paśyataḥ | kathaṃ pratītir liṅgaṃ hi na aa-paśyataḥ | vilabdhā bata kena amī siddhāntaa-paśyataḥ | vilabdhā vata kena ime siddhāntaa-paśyatām || muktim āgama-mātreṇa vadan na a-paśyatām ||324|| ity antara-ślokaḥ. tasmād aa-paśyatām ||45|| eṣa sthāṇur ayaṃ mārga iti a-paśyato ’nunaya-pratigha-abhāvāt. ayoniśoa-paśyato bhedaṃ māyā-golaka-bheda-vat || tathā a-paśyan kāryam anveti vinā apy ākhyātṛbhir janaḥ a-paśyan vibhāga-abhāvād bhāvānāṃ katham aa-paśyantaḥ saṃskāraṃ keṣāñcic chabdānām a-paśyantaś ca kathaṃ bhedaṃ pratipadyemahi. yo a-paśyantaś ca katham artha-dvaya-kalpanena a-paśyantī buddhir idam asmād vibhaktam iti a-paśyann aham iti snihyaty ātmani kaścana || na a-pāṭavāt | a-dṛṣṭir manda-netrasya tanu-dhūma-aa-pāṭavāt || tasya eva vinivṛtty-artham anumānaa-pāṭavāt pratyaya-apekṣiṇā sva-vāsanā-prabodhena a-pāte ’pi tulyaḥ paryanuyogaḥ – kṛto nāma sa a-pāte ’pi tulyaḥ paryanuyogo ’navasthā vā. a-pāvakaḥ || tathā anyā na upalabhyeṣu na astitā a-pitṛtva-vat. tasmāt sarvaṃ svato ’siddham anyat a-pidhānayoḥ || tulyā dṛṣṭir a-dṛṣṭir vā sūkṣmo a-pidhāya ca | pramāṇa-uktir niṣedhe yā na sā a-punar-āgamaḥ | tad-bhūta-bhinna-ātmatayā śeṣam ’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ a-punar-bhavaḥ | yathā atra apy evam iti ced a-punar-bhāvataḥ kiñcid vikāra-jananaṃ kvacit | a-punar-bhāvini samayasya vaiyarthyāc ca. teṣām a-punaruktaṃ śabda-abhyāsād artha-viśeṣaa-puruṣa-adhīnatve puruṣāṇāṃ yathā-abhiprāyaṃ deśa a-puruṣa-artha-phalāni ca. viṣa-śamanāya takṣakaa-puruṣa-āśrayaḥ | tasmād apauruṣeyatve syād anyo a-puruṣa-āśrayā ||268|| varṇa-vyatirekiṇy a-puruṣa-āśraye | bādhā abhyupeta-pratyakṣaa-puruṣa-kriyā. tasyāḥ sarva-artheṣu tulyatve ’pi ’-pūrva-artha-adhigama-abhāvāt, arthakriyā’-pūrva-utpattir eva sā. a-tat-svabhāvatve so ’’-pūrva-utpādād varṇa-bāhulyād vā syāt. tac ca an a-pūrva-para-loka-ādy-apavādīni. na hi tāny an’-pūrva-prādur-bhāve prasajyate || bhūta-ātmatāa-pūrva-bhāvinaḥ paścād apy abhāva-prasaṅgāt. sa ’-pūrva-vyakti-prādur-bhāve prāk tatra asatas tata-pūrvaḥ sarvathā jāyate, na pūrvo vinaśyati iti. a-pūrvam artha-kramam āśrayata iti kim atra a-pūrvam eva janayati iti pūrvaṃ tad-avasthaṃ a-pūrvasya pūrvaḥ pūrvaḥ kṣaṇo bhavet | tasya a-pūrvā eṣā vāco-yuktiḥ. satyaṃ mantra-kriyāa-pūrvāsu kathaṃ sāmānya-buddhayaḥ ||150|| a-pūrveṇa yojyeta. utpanna-utpannāś ca bhāvāḥ a-pūrvair abhisambandha ekasya tad-antarālaa-pṛthak-siddhānām āśraya-āśrayi-bhāvaḥ. tad eva a-pṛthak-siddheḥ sambandha-abhāvāc ca. anya’-pṛthag-deśatve ’pi gandha-rasa-ādayaḥ, vātaa-pṛthag-vacanaṃ śabdasya viśeṣa-abhāvād iti cet, a-pṛthag-vṛtteḥ. yo dṛṣṭānta-sādhyo ’rthas tasya a-pṛthaṅ-nirdeśa ity uktam. nanu saṃhatānām aa-prakaraṇa-āpanna-pakṣī-karaṇam api pratyuktam. ’-prakaraṇa-āpannatvād iti. api ca, nāntarīyakatā

a

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19

V3_01109 V3_02005 V3_01909 V3_02007 PV_03477 PV_03439 PV_03446 PV_03446 HB_03717 PV_04044 VN_02322 PV_03268 V3_08806 SV_17414 V3_09212 V3_09308 HB_01615 SV_09903 V3_09310 SV_14222 HB_02202 V2_09111 SV_07128 SV_13023 V3_05106 SV_17207 SV_07409 V1_01613 V1_02311 SV_14313 V1_00414 V3_03601 V3_04901 SV_06510 SV_01601 V2_09813 SV_10607 V3_06808 V2_06516 SV_10311 PV_04178 SV_03403 SV_03307 PV_03016 V3_10512 VN_05301 SV_06908 V3_08201 VN_02322 V1_02411 SV_02821 SV_11724 SV_12621 V3_06001 V1_03502 V3_00305 V3_04503 V3_11608 SV_03718 V3_06108 V3_11603 SV_12326 SV_00512 V2_06005 SV_03713

iṣṭaṃ yathā asiddhau hetu-dṛṣṭāntau, na sādhya-samudāya-eka-deśa-viśeṣa ity eva -guṇatva-viparyāsanād dhetur viruddhaḥ syāt. prakaraṇād bhavantī tena eva gamyate. tām vā syād buddhir buddhy-antareṇa vaḥ || para-rūpam atha ātmanaḥ || para-rūpe sā tarhi svayam eva prakāśate | yat tasyām | yat tasyām a-prakāśāyām arthaḥ syād iti. idam idānīṃ kaṣṭataraṃ vyasanam āyātam gandha-bhū-guṇatā-kṣateḥ | hetur viruddho na dvayor ekasya api jaya-parājayau, tattva|| kaścid bahiḥ-sthitān eva sukha-ādīn padārthaḥ, sa tu bhāvaḥ prasarpaṇa-dharmajayed dhārṣṭyena bandhakīm ||334|| eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare anityatā iti cet, anya-dharmā ca prāg utpanna āhosvit prāg apy āsīt. āsīt, utpattau vā ekatva-hāneḥ. tad-ātmanaś ca -viṣayam āha, tasya api sā kathaṃ nivṛttā lābhe vā apara-kāṣṭha-janma syāt. pūrvaṃ tv bhāva-bhedasya. tathā ca pūrvako bhāvo ca. tato ’pi kasyacid bhāve tad-an-upayogād sthāpakaḥ syāt. sthitir hi tasya svarūpaprāg yogyasya pratibandhāt, tasya svabhāvād prāg yogyasya pratibandhāt, tasya svabhāvasarvatra yogyatvāt. a-yogyatve ca tadvijñāna-janana-svabhāva iti svabhāvād tattvasya. vastv-abhāve ’pi śābda-pratibhāsaapy a-tad-ātmanaḥ prāk paścād apy ātmatatra apy agnāv iva prasaṅgād anavasthā. ayaṃ paraṃ vyavahārayitum īśa ity a-śakya-niṣedhatām asya darśayann evam āha, sapakṣaḥ, tathāvidhasya a-sambhavāt. tasmād -āśraye na doṣa iti. vicchedaṃ sūcayann ekam viśeṣāṇāṃ draṣṭum a-śakyatvāt, tādṛśāṃ ca ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca upādānatve sādhye sa eva pratyātma-vedyatvād -upādānatve sādhye sa ca pratyātma-vedyatvād ata eva saṃśayo ’stu, bhaved vā pramāṇam ity ata eva saṃśayo ’stu, bhaved vā pramāṇam ity vadann āha anyatāṃ śruteḥ || sā ca bhedapratikṣipta-bheda-antaraḥ pratyāyayati. anyo asty eva. tathā hi bheda-antara-pratikṣepasaṃskārān nīla-ādi-pratibhāsataḥ || nīla-ādyvā na nivṛtter upalakṣya tat | tata eva na uccārayaty uttaraṃ ca bravīti iti. -vibhāgatvāt sarvasya śabda-arthasya. -mātraṃ gamyate, kiṃ tu tad eva sāmānyam tattva-a-prakhyāpanād a-doṣa-udbhāvanāc ca. -karaṇatva-ādayo ’pi tan-nibandhanā na vā tathā hi kasyacin niścaye ’py anyasya indriya-ādiṣv iva a-doṣa iti cet. na, tato ca vaidika-varṇa-asiddhiḥ, pratyabhijñānād -antara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarvaiti cet, na, bheda-abhāvena sarvathā āgamasya tyāga-aṅgasya a-pramāṇatvena viparyasta-rūpayor iṣṭa-an-iṣṭa-prakāśanayor ubhaya-bahir-bhāve syāt, antar-bhāve katham -antara-svabhāvatve ’tiprasaṅgaḥ. tathā ca -upalambha-abhāvāt tatra kasyacid abhāvasādhya-itarayor ato ’-niścayāt. na apy api tulyam ity artha-a-nirṇayāt kvacid viruddhasya apy anupalabdhy-abhāvena virodhaapy anupalabdhim antareṇa virodhaapi śakter vyatireka ity anavasthiter

a-prakaraṇa-āśrayaḥ, a-nāntarīyaka-abhyupagamaś ca a-prakaraṇa-icchā bhavati, tad-bhāva-a-parityāgād a-prakaraṇān na iti cet, tad anyatra api samānam. a-prakaraṇām api viparīta-anubhava-pratiṣiddhaa-prakāśa-ātmanoḥ sāmyād vyaṅgya-vyañjakatā kutaḥ ’-prakāśāyāṃ vyaktau vyaktaṃ kathaṃ sitam | a-prakāśāyām arthaḥ syād a-prakāśitaḥ || etena an a-prakāśitaḥ || etena an-ātma-vit pakṣe sarvaa-prakāśyam a-saṃvaraṇīyaṃ ca kathaṃ nirvoḍhuṃ ’-prakṛter no ced anyatra sā samā || atha atra a-prakhyāpanād a-doṣa-udbhāvanāc ca. aa-pracetanān | grāhyān āha na tasya api sakṛd a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na a-pracyuta-an-utpanna-pūrvāpara-rūpaḥ pumān kartā ’-pracyuta-ātmana upalayanam anityatām icchanti, a-pracyuta-ātmā iti ca su-vyāhṛtam. etena tada-pracyuta-utpanna-sthira-eka-svabhāvānāṃ a-pracyutasya tad-utpādanaṃ prati vaiguṇyaṃ a-pracyutā ca. avasthā nivartate, na avasthātā a-pracyuti-kāraṇam. tathā eva dṛśyeta. tata eva ’-pracyuti-dharme sthita iti na tasya anyathāa-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa a-pracyutir eva. sā ca na āśraya-āyattā nityatvāt. a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ a-pracyuter a-vidheyasya puruṣāṇāṃ kvacid a-pracyuter anapekṣya eva indriya-saṃskāraṃ a-pracyuter asad-artha-pratibhāsa-a-viśeṣāt saty a-pracyuteś caitanyasya katham iti cet, ayam a-pracyuteṣu vā asya abhighāta-sāmarthya-ādiṣu a-praṇayanam eva śāstrasya. praṇayan vā svām eva a-prati-pramāṇatayā niścayaṃ vā. tan-niṣedho hy a-pratikṣipta-dharma-antaraṃ sādhya-dharmaa-pratikṣipya vartate | yadā anyaṃ tena sa vyāpta a-pratikṣepa-arhatvāt. na evaṃ vākyāni dṛśyaa-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśyaa-pratikṣepa-arho ’rtho dharmī. na ca sa eva a-pratikṣepa-arho ’rtho dharmī. na ca sa eva a-pratikṣepaḥ. tad atra keṣāñcit svabhāvānām a-pratikṣepaḥ. tad atra keṣāñcid arthānāṃ a-pratikṣepāt sāmānyānāṃ na vidyate | vṛkṣo na ’-pratikṣepeṇa ity ayaṃ viśeṣaḥ. jijñāpayiṣur a-pratikṣepau tayor dvayoḥ | saṅketa-bhedasya a-pratighātān na jñānaṃ tad-yogya-deśakaiḥ | aa-pratijñā-artho viśeṣo dharma-bhedataḥ ||81|| a-pratijñānāc ca. na ca idaṃ pratijñāyate, pūrvaṃ a-pratipakṣa-doṣa-upakṣepa-ādayo dur-matia-pratipakṣam – idam eva iha na anyad iti. yady a-pratipakṣāyāṃ ca pakṣa-siddhau kṛtāyāṃ jetā a-pratipatty-aṅgam ity anughoṣyāḥ, tathāvidhasya a-pratipatti-darśanāt. tat-svabhāva-niścaye ca ’-pratipatti-prasaṅgāt, a-prasiddhasya aa-pratipatti-prasaṅgāt, an-abhyupagamāc ca. teṣāṃ a-pratipatti-prasaṅgāt. tasmāt – viśiṣṭa-rūpaa-pratipatti-prasaṅgāt. sarva-avayavānāṃ ca a-pratipatti-yogyatvāt. tad-upagamād āgamaḥ, a-pratipatti-sādhanatvāt, viparīta-sandigdhaa-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy astu. a-pratipattiḥ. evaṃ ṣaṭ-padārtha-varga-ādayo ’pi a-pratipattiḥ, kiṃ tarhi tādṛśo ’nupalambhasya a-pratipattiḥ, kenacit sambandhāt. a-sambandhād a-pratipattiḥ. tathā ca sad apy an-upayogam a-pratipattiḥ. tathā hy a-paryanta-kāraṇasya a-pratipattiḥ. tathā hy a-paryanta-kāraṇasya a-pratipattiḥ. tad-a-vyatireke vā ādyāyām api

a

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HB_03308 SV_10425 SV_00908 SV_17318 SV_03913 SV_10110 SV_00416 V2_05804 VN_03619 V3_11606 VN_05502 VN_05815 SV_16602 V1_03501 SV_02719 VN_06210 SV_09107 HB_03008 V3_06205 SV_16821 SV_16804 VN_06016 VN_05706 SV_12912 SV_16527 SV_06210 V3_01604 SV_13409 V3_05903 V2_06413 V3_06104 V3_09104 SV_12912 V2_06910 VN_05705 SV_09106 VN_06415 VN_06302 V2_07002 SV_13505 HB_00305 VN_02220 HB_03016 V3_05902 SV_05909 SV_02617 V2_07506 SV_09701 SV_07822 VN_06208 VN_05615 VN_05819 VN_06003 VN_04606 SV_03803 SV_00422 SV_02112 SV_00501 V2_05811 V2_06907 VN_02121 VN_02115 VN_00418 VN_00317 VN_06406

-dharmasya sādhikā iti dṛṣṭānta-anavasthāyām dṛṣṭāntatve vā anavasthā-prasaṅgaḥ. tathā ca bravīti tathā virakto ’pi iti vacana-mātrād kāmaḥ prāha, a-vitathāni veda-vākyāni, yatra hy evaṃ pratipattir iti. na vai kevalam evam tāvad dhi sa bhāvo ’sya na asti yāvad atra anyayā anupalabdhyā sādhya ity anavasthānād anupalabdhyā sādhyata ity anavasthānād pratipanne gotve hetu-vṛtteḥ saṃśayāno api sarva-an-antar-bhāva-ayogāt saṃśayaḥ. vācyam apratibhayā gatatvāt, uttarasya hy vyarthaḥ prapañca iti. uttarasya āgamaḥ syāt. kevalād anyato ’py atīndriyeṣv dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya asya -pratipattiḥ. bhede vā a-sambaddhasya tatra -nir-doṣatāyāṃ hi tad-abhyupagama eva uttarasarvathā a-pratipatter agni-svabhāvasya tad-abhāvaḥ, tad-anya-pratipattir eva ca tadanupalambhena sādhanīya ity anavasthānād kvacit sambandha-niyamaṃ jñātum īśa ity na sampradāyān na yukter na lokād iti tatra ’vaśyaṃ sādhanaṃ vaktavyam, anyathā pareṣām pratipatter a-sambhavāt. ubhayam etad uttarakadācid a-pratipatteḥ. varṇānāṃ ca a-krameṇa saty api tasmin pramāṇa-antara-a-vṛttāv iti praśne na kaścid arthaḥ, tataḥ kvacid hi na tac cākṣuṣaṃ taj-jñāna-vat, tad-arthaaparasya a-pratisandhānāt, eka-aṃśāc ca -bhāvāt, sarva-a-pratipattau kvacid abhāva-nivṛtter atra a-liṅgatvāt, ātma-parayor eva anya-abhāva-gatiḥ, tad-abhāve ’bhāvaca hetur arthaṃ gamayati, a-sambaddhād a-varṇa-rūpa-saṃsparśinaḥ kasyacit kadācid pratipādayataḥ, a-darśana-smṛti-vipramoṣayor jñāta-uttara-tad-viṣayasya uttaraasataḥ kathañcid a-vyavasthāpanāt. sarvathā ca bhūta-doṣa-udbhāvana-lakṣaṇasya uttarasya na paryanuyuṅkte, apratibhā eva asya uttaraliṅga-vad avalambante, an-upadeśād dṛśyāyāṃ vibhāga-upalambhāt. adṛśyāyāṃ tato tat-sādhanasya punaḥ svabhāvasya vikalpena -nyāye tattva-arthī cet pratipadyeta, tadkasyacid api tasya tad-anyasya vā kiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarvaa-vṛkṣa-vyavacchedaṃ pratipadyeta saṅkete. viśiṣṭaṃ ca, tathā pratipatti-prasaṅgāt, hi prakāśatayā prakāśayan pradīpas tad-rūpahi prakāśatayā prakāśayan pradīpas tad-rūpa|155|| yadi hi vyakty-apekṣiṇī syāt. vyañjakaabhyupagacchaty eva, tadā apy asāv uttaravaiyarthyāt, tathā ajñāne ’py uttara-śloka-pāṭha-ādinā kālaṃ gamayan kartavyasādhana-anantaram uttare pratipattavye tadviparyaya-darśanāc ca. śabdād artham pratibhāsa-a-bheda-prasaṅgāt. tasmād ayam mohād viṣayiṇo ’saj-jñāna-śabda-vyavahārān ’py a-dṛṣṭa-tat-kāryasya kāraṇa-darśane ’py api prativyūḍhā, viṣaya-pratipattāv apy api prativyūḍhā, viṣaya-pratipattāv apy rūpe. tan na ayaṃ doṣaḥ pratibandha-abhāvād hetvābhāsād bhūta-pratipatter abhāvād -doṣāś ca. teṣām an-udbhāvanam a-pratyāyanam -asiddheḥ, vastutaḥ kāryasya apy upādāne tadsamarthasya hetor upādāne ’pi sāmarthyasamarthanāt. na apy uttara-vādino bhūta-doṣa-

a-pratipattiḥ. tasmān na kutaścil liṅgāt tada-pratipattiḥ. tasmān nir-upākhya-abhāva-siddhia-pratipattiḥ, na api viśeṣāt, abhiprāyasya dura-pratipattiḥ, veda-eka-deśatvāt, yathā agnir a-pratipattiḥ. vyakti-vyatirikta-a-vyatirikta-eka a-pratipattiḥ. satā api te na tad-artha-a-karaṇāt. a-pratipattiḥ syāt. atha upalabdhy-abhāvo vinā a-pratipattiḥ syāt. atha upalabdhy-abhāvo vinā ’-pratipattim ātmanas tathā khyāpayati. sa ca a-pratipattir an-ubhaya-pratipatti-saṃśaya-rūpā a-pratipattir apratibhā. na ca uttara-viṣayam aa-pratipattir apratibhā. para-pakṣa-pratiṣedha a-pratipattir iti cet. katham atīndriyaś ca nāma a-pratipattir iti cet, na, bheda-abhāvena a-pratipattir iti. tasmāt tatra api tad-darśinas a-pratipattir iti tāvatā eva pūrvam āpannaa-pratipattir iti vyāmūḍhaṃ jagat syāt. syād etat, a-pratipattir ucyate. anyathā tat-paricchedena a-pratipattir eva abhāvasya. na hi saṃvedanaa-pratipattir eva tad-arthasya. api ca, vedas tad a-pratipattir nyāyyā. tatra api prasiddho lokaa-pratipatteḥ, apareṇa ca tat-sambandhi dūṣaṇam. a-pratipatteḥ kāraṇam iti. tad-abhāve pratipattir a-pratipatteḥ kuto ’-kramam eka-buddhi-grāhyaṃ a-pratipatteḥ. tataś ca kevalād artha-pratipatter a-pratipatteḥ. tathā ghaṭa-ādi-śabdānām api. yā a-pratipatteḥ, tad-vikāra-an-anukārāt, tad-abhāve a-pratipatteḥ, tad-vyatirekī hasta-sañjñā-ādiṣv a-pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat a-pratipatteḥ. tasmād ayam ātma-upalambhaa-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva a-pratipatteḥ. varṇānāṃ ca a-krameṇa aa-pratipatteḥ, sandehe sandehād bahuṣu darśane ca, a-pratipatter a-sambhavāt. ubhayam etad uttara-aa-pratipatter agni-svabhāvasya a-pratipattir iti a-pratipatter itareṇa uttara-ābhāsatve a-pratipatter iti na paryanuyojya-upekṣaṇaṃ a-pratipatter upadeśe ca śabdānām artheṣv an’-pratipatter liṅga-abhāvāt. bhedavatyāś ca a-pratipatteś ca anumāna-vat. arthakriyā-arthī hi a-pratipattāv apy anyo na pratipadyeta iti. a-pratipattāv api svāpa-mada-mūrchā-vyavadhānaa-pratipattau kvacid abhāva-a-pratipatteḥ. tasmāt a-pratipattau ca a-parihṛta-tad-anya-niveśinaḥ a-pratipattau vā vivekena dvitva-vikalpa-ayogāt. a-pratipattau svām arthakriyāṃ karoti. tasmān a-pratipattau svām arthakriyāṃ karoti. vyāpakas a-pratipattau hi na vyaṅgyaṃ sampratīyate | a-pratipattyā eva tat-sādhane nigraha-arhaḥ, na a-pratipattyā eva nigrahasthānatvam, a-jānānaḥ a-pratipattyā nigraha-arha iti nyāyyaṃ a-pratipattyā vikṣepa-pratipattir apratibhāyām a-pratipadyamānāḥ apaśabdair eva bahulaṃ a-pratipadyamāno ’pi bhāva-svabhāvaṃ tathābhūta a-pratipadyamāno viṣaya-pradarśanena samaye a-pratipanna-tad-bhāvasya kārya-darśanāt tata-pratipanna-viṣayiṇāṃ darśanāt. evam anayor a-pratipanna-viṣayiṇāṃ darśanāt. bhāva-vyatireko a-pratipādaka iti, na, svabhāvataḥ pratipatter a-pratipādakasya jayo ’pi na asty eva. na hi a-pratipādanaṃ prativādinaḥ parājaya-adhikaraṇam. a-pratipādanāt. anupalabdhāv api pratipattur a-pratipādanāt. kārya-hetāv api sādhana-aṅgasya a-pratipādanāt. tasmād evam api na paryanuyojya-

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atra jaya-parājayau, sādhana-ābhāsena arthana, sākṣiṇāṃ yatnena pratipādyatvāt, tadśāstra-upagamaṃ pramāṇena eṣām arthānām īpsitaiḥ | sādhya-arthair hetunā tena katham īpsitaiḥ | sādhya-arthair hetunā tena katham vastu-siddher abhāvāt prativādinā doṣasya eṣa naimittikāṇāṃ viṣayaḥ, na lokaḥ śabdair -sādhana-abhidhāyy api pareṇa tathābhāve -sādhana-abhidhāne ’pi vādinaḥ prativādinā -nivṛttau prāṇa-ādi-nivṛttir iti cet, na, nāma nigrahasthānam iti. paurvāparya-ayogād nigraham arhaty a-virāmāt. prakṛtād arthād kaḥ kasya sthāpako nāma. tena ayaṃ kenacid -ādi-sambhavād iti vyabhicāra eva. nivṛttir hetutvena ākhyeyā. anyathā kārya-vivekād abhāva-gatiḥ, yathā – na iha iti. kārya-anupalabdhir yathā – na iha kārya-viruddha-upalabdhir yathā – na iha tad-viruddha-upalambhaḥ, yathā – na iha ca. a-tat-svabhāvasya a-tadutpatteś ca tatra -jā ||10|| tena na anyo hetur gamako ’sti, tan na trividhād dhetor anyo gamako ’sti, kāryatva-asiddher artha-antarasya tad-bhāva-icchāḥ sarvā yathārtha-bhāvinyaḥ. na ca tad-icchāḥ sarvā yathārtha-bhāvinyaḥ. na ca tadna vā yasya yatra kiñcit pratibaddham na vā yasya yatra kiñcit pratibaddham api, yato vyatirekī ity ucyate. na hy -saṃsādhyaṃ tad-anvayaṃ sādhayeyuḥ. na hy ca yadi kathañcid vipakṣe ’-darśana-mātreṇa 21|| yadi kathañcid vipakṣe ’-darśana-mātreṇa anyato vā an-upakāriṇām a-pratibandhāt, anupalambhāt tu kvacid abhāva-siddhāv apy anupalambhāt tu kvacid abhāva-siddhāv apy hi saty artho ’rthaṃ gamayet. tadupalambha-anupalambha-āśrayatvāt. tena na sā anyā cet tām eva sa āśrayaḥ karoti. sā ca vyāvṛtter avinābhāva ucyate | tac ca na niyamād a-doṣa iti cet, na, teṣāṃ sākalyapratibandhaḥ sambhāvyate, antya-kṣaṇo kāraṇasya a-kurvāṇasya pratibandha-hetor dhīr bhavet || an-uktāv api pakṣasya siddher ca. yogya-indriyatvād viṣaya-sannidhānād mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, parasparam anyato vā an-upakāriṇām a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, vā niṣedho hetuḥ. tatra apy an-ubhayasya an-ubhayasya vā. tatra an-ubhayasya nirdeśaḥ. tena an-uktāv api pakṣasya siddher jñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter pratibandhasya, anyathā akiñcitkarasya -nivṛttau kvacin nivṛttāv api prāṇa-ādīnām artheṣu śabdo nilīnaḥ syāt, uktam atra – kvacid yadṛcchayā tathābhāve ’pi tayor a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibaddhaṃ vā. sā iyaṃ sattā nityatā | (231ab) para-āśrayo hi sambandho vā svabhāvasya nivṛttir hetutvena ākhyeyā. -ādeḥ sambandhasya kenacid an-upakāryasya niyamyate, na svabhāvataḥ, tasya kvacid apy anyad eva parasparam anyatvam. svabhāva-spharaṇa-tviṣe || prāyaḥ prākṛta-saktir asya kena nivāryata iti. niścaya-hetāv apy saṃsthāna-mṛt-svabhāva-viśeṣābhyāṃ tayor iti. śabdena a-vyāpṛta-akṣasya buddhāv

a-pratipādanād bhūta-doṣa-an-abhidhānāc ca. atha a-pratipādane doṣa-abhidhānāt, pratipādyasya a-pratipādane na bhūta-doṣa-udbhāvanam iti na a-pratipāditaḥ || ukto ’n-ukto ’pi vā hetur a-pratipāditaḥ ||19|| yadi kiñcit kvacic chāstre a-pratipāditatvāt. pramāṇair a-samarthita-sādhanaa-pratipāditam arthaṃ pratipattuṃ samartha iti. ’-pratipādite ’-parājito vaktavyaḥ. chalaa-pratipādite doṣe parājaya-vyavasthāpanā yuktā, a-pratibaddha-abhāvena an-upayogino ’bhāvasya a-pratibaddha-artham apārthakam. yatra anekasya a-pratibaddha-artham artha-antaram. yathoktaa-pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta a-pratibaddha-upakārāś cakṣur-ādayaḥ paraa-pratibaddha-nivṛttyā anya-nivṛtty-asiddheḥ. a-pratibaddha-sāmarthyāni dhūma-kāraṇāni santi a-pratibaddha-sāmarthyāni dhūma-kāraṇāni santi a-pratibaddha-sāmarthyāni śīta-kāraṇāni santi, a-pratibaddha-sāmarthyāni śīta-kāraṇāni santy a-pratibaddha-svabhāvatvāt. te ca tādātmyaa-pratibaddha-svabhāvasya avinābhāva-niyamaa-pratibaddha-svabhāvasya avinābhāva-niyamaa-pratibaddha-svabhāvasya bhāve tad-bhāva-niyamaa-pratibaddha-svabhāvo bhāvo ’nyaṃ gamayati. a-pratibaddha-svabhāvo bhāvo ’nyaṃ gamayati. yat a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī a-pratibaddhaḥ kasyacin nivṛttau niyamena a-pratibaddhas tat-sādhana iti. a-saṃskāryatayā a-pratibaddhasya api tad-avyabhicāraḥ, kvacid a-pratibaddhasya api tad-avyabhicāraḥ. kvacid deśe a-pratibaddhasya ca a-sambandhāt. yady apy ekaa-pratibaddhasya tad-abhāve sarvatra abhāvaa-pratibaddhasya tad-abhāve sarvatra-abhāvaa-pratibaddhasya tad-avyabhicāra-niyama-abhāvāt. a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakā a-pratibaddhā sāmānya iti kiṃ sāmānyasya āśrayeṇa. a-pratibaddheṣu tata eva anvaya-sthitiḥ || svaa-pratibandha-niyama-a-sambhavāt. na hi tasmin ’-pratibandhaḥ. tal-liṅga-darśanāt sambandhaa-pratibandhakatvāt. nanu yava-bīja-ādayo ’pi a-pratibandhataḥ | triṣv anyatama-rūpasya eva ana-pratibandhāc ca. saṃskṛtasya upalambhe ca kaḥ a-pratibandhāc ca, sarvataḥ sarva-pratipattia-pratibandhāt, a-pratibaddhasya ca a-sambandhāt. a-pratibandhāt. asati rāge vacanaṃ na asti ity aa-pratibandhāt tad-abhāve ’nya-abhāvo na yuktaḥ. a-pratibandhāt tad-abhāve ’nyena na bhavitavyam a-pratibandhāt triṣv anyatama-rūpasya eva ana-pratibandhāt, pratibandha-lakṣaṇa-virahāc ca, a-pratibandhāt. bhavaty eva tādṛśasya kāraṇasya a-pratibandhāt. sarvatra nivṛtty-asiddher aa-pratibandhād a-niyama iti. api ca, svābhāvike a-pratibandhād vyāpty-asiddheḥ. na api tena na a-pratibandhinī iti cet, na niyamavatī syāt. a-pratibandhinī cet. niyamavatī na syāt. tasmān ’-pratibandhe tayoḥ sambandhitā-ayogāt. sa ca a-pratibandhe hi katham ekasya nivṛttir anyasya a-pratibandhena abhāvāt. a-sambandhāc ca jñānaa-pratibandhena sarvatra tulyatvāt. yatra api a-pratibandho ’nyatvam iti cet. ko ’yaṃ a-pratibala-prajño janaḥ kevalam | na an-arthy a-pratibhānāt syāt saṃśayaḥ, sa ca na ekāntena a-pratibhāsana-prasaṅgāt. anyad eva saṃsthānaṃ a-pratibhāsanāt | arthasya dṛṣṭāv iva tad a-

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SV_04325 SV_04224 V1_01610 SV_03317 V1_01804 SV_12828 V1_01002 V1_01403 SV_12705 SV_03922 SV_05713 SV_14717 SV_11721 SV_10601 V3_06803 SV_05415 SV_11723 HB_01401 SV_14013 PV_04109 PV_04126 V3_07606 SV_01409 V2_09701 V2_06005 SV_00512 V2_07303 V3_10712 SV_14603 SV_01503 V2_09711 VN_00303 PV_03008 V2_05404 HB_03106 V2_04908 V3_13605 V2_07110 VN_02303 SV_14520 V2_04906 SV_03414 V1_01404 SV_13419 V1_03702 SV_13408 PV_02197 SV_17425 SV_13804 SV_12810 VN_05514 SV_02715 VN_06110 VN_05602 VN_04217 SV_02624 PV_03472 SV_05121 SV_11312 VN_04601 V3_07701 V1_00801 SV_07206 SV_09206 V3_10909

astu, tathā-bhinna-upādhimata ekasya grahaṇe pratibhāsanāt, na svalakṣaṇam, tatra -indriyasya darśana-vad buddhau śabdena viśeṣeṇa buddhes tad-āśraya-bhūtāyā ekatvena eva indriya-jā matiḥ ||17|| tatra sāmānyaca eka-buddhi-pratibhāsinaḥ śabda-ātmano na sambhavaty eva, rūpa-viveka-sambandhayor cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ ||13|| dvitīya-varṇa-pratibhāsa-vat. na ca vyatiriktaṃ kiñcit tathā buddhau pratibhāty pratiṣedhāc ca (110c) na hi dṛśyaṃ vibhāgena ’sya tadvat pratibhāsa-prasaṅgāt. aindriyaḥ san sva-buddhau tad-anya-vivekinā -jananāc ca. na ca upādāna-kārya-pratyaya-jananāc ca. na ca upādāna-kārya-pratyaya-anuvidhānāc ca sāmarthyaṃ na pratibhāsanāt, tat-sthiter abhāva-prasaṅgāt. atīndriyatvād prativiśiṣṭa-svabhāvam ekam eva jātam iti. jananād a-samarthasya api punaḥ sāmarthyatad grāhyam iti cintā pravartate || artheṣv || tāṃ yogyatāṃ nirundhānaṃ saṅketanir-upākhye ’pi syāt. nir-upākhyasya abhāvād -rūpāṇām eka-vyavacchedena anya-vidhānād -rūpāṇām eka-vyavacchedena anya-vidhānād a-viruddhasya api saha-bhāva-virodha-abhāvād vidhau saha-bhāva-virodha-abhāvād -pratiṣedho yuktaḥ, na ca sarvam evam ity śakyatvāt. sa eva hy evaṃ sarvajñaḥ syād ity syād ubhayatra vidheḥ prādhānyāt. evaṃ ca na yuktaḥ, dṛśya-tat-svabhāva-viṣaya-mātrana yuktaḥ, dṛśya-tat-svabhāva-viṣaya-mātraiti cet. na, abhāva sādhanasya a-darśanasya abhāveṣu prasajyate || teṣām api tathābhāve bruvan vā doṣam imaṃ parihartum. asati hetor dūraṃ gatvā api punar āgantavyam ity alam iti sāmānya-viṣayaṃ proktam, tato bhedateṣāṃ ca na antaḥ, ayoniśo-vikalpānām yuktir atyakṣeṣu na ca itarā | tad-arthasya atra para-upatāpa-vidhāne ’pi tattvaca bhāvam āropya sa-hetukam a-hetukaṃ vā | sāmānya-viṣayaṃ proktaṃ liṅgaṃ bhedakathitaṃ tad eva pācakatvena api ity alam atra anyena sādhanena. na ca imāḥ kalpanā ca samasta-rūpa-an-upalakṣaṇāt. tad ayam buddhaya iti cet, na, tatra apy a-riṣṭa-ādāv ca evam. karma-bhāgānāṃ pūrveṇa aparasya matā | na a-muktiḥ pūrva-saṃskāra-kṣaye ’nyasarvatra śāstra-śarīre pramāṇa-virodham -kāraṇatvam. tatra eka-a-bhede ’pi śaktasya | (250ab) atha mā bhūd avayava-antarasākṣiṇāṃ karṇe nivedya prativādī kaṣṭananu na avaśyaṃ viparyāsa-pūrvaka eva sādhana-sāmarthya-an-abhidhānam. -upatāpana-krame kaścin nyāyaḥ, yena kaṣṭaca trir-abhihitaṃ na vijñāyate śliṣṭa-śabdam syuḥ. teṣāṃ tu vyavaccheda-phalānāṃ na jāto yo ’nyathā vyasta-sambhavaḥ | yad evam nityam anayā buddhyā sāmānyam eva gṛhyeta, sa ced apauruṣeyo na ayaṃ samayam apekṣeta. taṃ pariharet. a-kṛta-samayasya śabde ’py chabda-prayogasya. iṣṭa-a-viśeṣād ubhayatraartheṣu tan-niyojanāt, tato ’rthānām upakāra-an-avadhāraṇād asya iyaṃ sthitir ity buddhāv upasthānāt. yathā-abhiprāyam bravīti, tathā virakto ’pi iti vacana-mātrād

’-pratibhāsanāt. upakārya-upakāriṇor apy upādhia-pratibhāsanāt. ta eva ca kutaścid vyāvṛttāḥ a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde a-pratibhāsanāt. nir-ākāṅkṣatvāc ca. dvitīye tu a-pratibhāsanāt pratibhāsināṃ ca an-anvayād ’-pratibhāsanāt, varṇa-anukrama-pratīteḥ. tad-aa-pratibhāsanena ghaṭana-ayogāt kṣīra-udaka-vad a a-pratibhāsamāna-abhijalpā pratibhāsamānā a-pratibhāsamānaṃ grahaṇe grāhyatayā iṣṭam asty a-pratibhāsamānaṃ ca katham ātmanā anyaṃ grāhayed a-pratibhāsamānam asti ity uktam etat, sati vā a-pratibhāsamānasya ca dṛśyasya abhāvāt. a-pratibhāsamāno rūpeṇa kathaṃ tathā syāt. dṛśyaa-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena a-pratibhāsino ’pi vyakti-vyatirekeṇa sāmānyasya a-pratibhāse ’pi indriya-ādiṣv iva a-doṣa iti cet. a-pratirodha-śaktikeṣv anantara-kāryeṣu kṣaṇikeṣv a-pratilambhāt. pratilambhe vā sthairya-ayogāt. a-pratiṣiddhatvāt puruṣa-icchā-anurodhinaḥ | iṣṭa a-pratiṣedha-jā | pratihanti pratīty-ākhyā a-pratiṣedha-viṣayatā iti cet, tat kim idānīṃ a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na a-pratiṣedhaḥ. viruddhasya apy anupalabdhim a-pratiṣedhaḥ. viruddhasya apy anupalabdhya-pratiṣedhaḥ sarvatra. pravṛtter buddhia-pratiṣedhaḥ. sva-ātmani svasaṃviditena anena a-pratiṣedhāt kasyacit paryudāso ’pi kvacin na a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃ a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃ a-pratiṣedhāt. yad a-darśanaṃ viparyayaṃ ’-pratiṣedhāt sphuṭa-ābhatā | jñāna-rūpatayā a-pratiṣedhe vidhiḥ prāptaḥ, abhāva-vyatirekaa-pratiṣṭhāna-dik-pratipattyā. yady ekaa-pratiṣṭhānāt, na vastu-sattā-viprakarṣāt, liṅga a-pratiṣṭhānāt. yathā āha paraḥ – na asty ātmā a-pratiṣṭhānād yukter atra na sambhavaḥ ||44|| a-pratiṣṭhāpanāt. anyathā api nyāya-upavarṇane a-pratiṣṭhita-tattvayā bhāva-cintayā ātmānam a-pratiṣṭhiteḥ ||8|| yat-prayojanā hy arthā a-pratiṣṭhair mithyā-vikalpaiḥ. yathā ca na artha a-pratisaṃviditā eva udayante vyayante vā, yena a-pratisaṃhita-sakala-upalambho dhvani-vad a-pratisandhāna-darśanāt, anyatra api śabdaa-pratisandhānāt, eka-aṃśāc ca a-pratipatteḥ, tad a-pratisandhitaḥ || a-kṣīṇa-śaktiḥ saṃskāro yeṣāṃ a-pratisamādhāya sambandha-anuguṇa-upāya-puruṣaa-pratīkṣaṇād yukti-viruddhaṃ pūrvāparayoḥ a-pratīkṣaṇena ekasmād eva avayavād vākya-arthaa-pratīta-druta-saṅkṣipta-ādibhir upadrotavyaḥ, a-pratīta-niścayo bhavati, yathā akasmād dhūmād a-pratīta-pratyayatayā lakṣaṇāt sādhanasya aa-pratīta-prayoga-druta-uccāritāni nivāryante a-pratīta-prayogam atidruta-uccāritam ity-evama-pratīta-vastv-aṃśa-pratyāyane pravṛttis tasya a-pratītaṃ tal liṅgam ity atilaukikam || a-pratītā eva vyaktiḥ syād anena jñānena. tadā a-pratīty-āśrayo vā kathaṃ sambandhaḥ. saṅketāt a-pratīti-jananāc ca. na hy ayam apaśabdaḥ śabde a-pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. a-pratīti-prasaṅgāt. tasmād ayam upanipatya a-pratītiḥ. jananaṃ cet kim āśrayeṇa apekṣitena a-pratītiḥ. tad ayaṃ pratīyamāno ’pi sambandhia-pratītiḥ. na api viśeṣāt, abhiprāyasya dur-

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SV_04712 VN_04802 SV_11807 V1_01802 PV_04113 V3_03509 V2_07401 SV_04211 SV_16220 VN_01704 V3_09709 VN_04807 VN_04903 SV_01201 V2_09313 V1_04013 SV_01604 V2_09902 V1_00403 V1_00405 VN_01019 VN_01121 SV_10822 V1_02509 PV_04134 V3_04005 V1_02510 SV_01612 V1_02509 VN_00812 V1_03005 VN_01102 V1_00206 VN_00110 V1_01503 V1_02508 PV_03447 SV_17418 SV_17214 V2_06311 V3_00310 SV_12101 SV_16725 SV_12104 VN_02114 SV_11807 SV_06703 VN_05304 VN_05206 VN_05208 VN_05209 VN_01814 VN_05503 VN_01811 V3_13302 NB_03126 VN_03518 V3_03702 HB_03620 HB_03715 VN_05612 NB_03134 VN_05410 HB_00614 VN_01805

atra – sambandhe ’py ekatra kṛtād anyatra pratītiḥ, na viparyayo na apy arthaviśeṣa-pratīti-samāśrayasya a-pratyāyanād -vṛttiḥ, tad-an-upalakṣaṇe tasya tathā eva vastuto ghaṭito dhvaniḥ | sarvo ’syām eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity saṃśayāt, a-niścita-jñāpana-aṅgād arthakriyā. svalakṣaṇe ca anityatva-ādyupadeśe ’pi kathañcit svabhāva-viveka-asiddheḥ. atha vā sādhyate tena pareṣām pramāṇena eva bādhane tad-bhāva-pramāṇaānupūrvī-pratipattyā pratītir iti cet, na ubhayathā api pratīty-utpatter ity uktam. ādarśane kriyata iti cet. darśanaṃ khalv a-darśane kriyata iti cet, darśanaṃ khalv prāg upalambhaḥ paścāt saṃvedanasya iti cet, api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām avyabhicāry-ātma-sambandham apekṣata iti na pramāṇam anumānād vyatiriktam asti. na syāt. na ca tad-rūpa-anyathā-bhāvam antareṇa a-nivṛttir ekatvaṃ nānātvaṃ pratyakṣatā-rāga-ādi-buddhīnām. a-tathā-abhimatānāṃ ca tad-a-pratyakṣatve ’nya-pratyakṣa-vat sarvana akṣa-gocaraḥ || tena sāmānya-dharmāṇām akṣa-gocaraḥ ||30|| tena sāmānya-dharmāṇām ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya asya pramāṇayata ātma-vādo nir-ālambaḥ syāt, iti cet, pratyakṣo viṣaya-upabhogaḥ, tadyena tat-sādhanāya liṅgam ucyate. tasmād indriya-jam apy etad bhrānter indriya-āder eva puruṣasya kadācit pratyakṣo eva sadṛśa-ātmanā | a-samarthanād vā. trividham eva hi liṅgam -ayogāc ca. buddhir atra vivarteta, sā ca tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. -ātma-vit pakṣe sarva-artha-a-darśanena ye | a-kṣaṇikasya vastu-dharma-atikramād ayuktam, vā pratyakṣasya svayaṃ pratīti-prasaṅgāt, utpannaṃ pratyakṣī-bhavati. na ca pratipattir asat-pratipattiṃ na atiśete, -dharmāṇāṃ vā kvacid atiśayam abhyupeti ity -puruṣa-vacanād arthaḥ pratipadyate. na, anupalambhasya upalambhasya vā para-upadeśād dṛṣṭānta-doṣāś ca. teṣām an-udbhāvanam yogyatvāt. viśeṣa-pratīti-samāśrayasya eka-vṛtter anyatra pratyaya-a-jananāt, uttaraṃ ca āśraya-abhāve ’yuktam iti, yuktam vijñātasya parṣadā trir-abhihitasya parṣadā prativādinā trir-abhihitasya yad tad ananubhāṣaṇaṃ nāma nigrahasthānam. tair hetoḥ sambandhaḥ śakyate pradarśayitum, -pratipattir apratibhā. na ca uttara-viṣayam tathā sādhya-ādi-vikalasya an-anvayarathyā-puruṣa-vad ity-ādayaḥ. an-anvayo rathyā-puruṣa-vad iti. tathā an-anvayo avyabhicāra-dharmatā śakyā darśayitum iti na anumānaṃ syāt. eka-saṅkhyā-vivakṣayā samyag-jñāna-viparyaya-hetur iṣṭaḥ, āhosvid -lakṣaṇatvān na kaścid dhetuḥ syāt. atha eva gamyatvād a-vācyam. yathā ananubhāṣaṇe iti vyāptyā vyatireka-asiddher a-vyatirekaḥ. -vacana-kāle punar viṣayaḥ pradarśanīya eva, -artha-pratīter na pratijñā-prayogaḥ. pratyuktā, pakṣa-dharma-vacanād api kevalād

a-pratītiḥ, na ca sambandho ’sti iti. api ca, tat a-pratītiḥ sāmarthyāt. na hy atra kaścit samayaḥ a-pratītir asya. na hy asati sambandha-viśeṣe sā a-pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā a-pratīte ’pi tasmiṃs tat-siddhatā tataḥ || a-pratīte ’pi tasmiṃs tat-siddhatām āha – yatra a-pratīteḥ. prathamā tv atra pramāṇam, niścayaa-pratīter a-tādrūpyam, teṣāṃ ca a-vastu-dharmatā. a-pratīter anyatra kārya-saṃvādāt tasya ca karaṇāt a-pratīto ’rtha iti sādhanaṃ tri-rūpa-hetu-vacana a-pratītau vā kim abhivyakti-vādena. tasmāc a-pratīyamāna-sambandhebhya ānupūrvī-pratipattiḥ. a-pratīyamāna-sambandheṣu ca padeṣu na tebhya a-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇaa-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇaa-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ a-pratyakṣa-svabhāva-abhāvāt, bhrānti-nimittaa-pratyakṣa-svabhāva-abhāvāt. bhrānti-nimittaa-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-pratyakṣatā anyathā-bhāve ca tad eva na syāt. a-pratyakṣatā arthakriyā-upayogo ’n-upayogaś ca a-pratyakṣatā, yathā śabda-ādi-rūpa-sanniveśināṃ a-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti ca a-pratyakṣatva-siddhitaḥ | pratikṣepe ’py a-bādhā a-pratyakṣatva-siddhitaḥ | pratikṣepe ’py a-bādhā a-pratyakṣatvād asiddheḥ sato ’py asad-a-viśeṣāl a-pratyakṣatvād ātmanas tat-kārya-asiddheḥ. a-pratyakṣatve ’nya-pratyakṣa-vat sarva-aa-pratyakṣatve ’py a-pramāṇasya sattā-upagamo na a-pratyakṣam. ata eva iti-karaṇa-vyavacchinnād ’-pratyakṣaś ca, yena kadācid asya anumānam a-pratyakṣasya sambandhād anyataḥ pratipattitaḥ || a-pratyakṣasya siddher aṅgam, svabhāvaḥ kāryam a-pratyakṣā vivṛttā api na prakāśeta. na ca a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti a-pratyakṣāṃ dhiyaṃ prāhus te ’pi nirvarṇitaa-pratyakṣāny eva hi sāmānya-ādīni pratyakṣāni, a-pratyakṣe ’pi kenacij jñātum a-śakyatvāt. na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ a-pratyayatvāt. uktaṃ ca – na kārya-svabhāvaa-pratyayā eva asya vṛttiḥ. dṛśyante ca vicchinna a-pratyayāt. na hi kvacid a-skhalita iti sarvaṃ a-pratyayād a-niścaya-arthatvāt. svayaṃ-kṛtānām a-pratyāyanam a-pratipādanaṃ prativādinaḥ a-pratyāyanād a-pratītir asya. na hy asati a-pratyāsattike ca pratyaya-utpāde ’tiprasaṅgāt, a-pratyuccāraṇaṃ nigrahasthānam iti. yadi nāma a-pratyuccāraṇam ananubhāṣaṇam. vijñāta-vākyaa-pratyuccāraṇam, tad ananubhāṣaṇaṃ nāma a-pratyuccārayan kim-āśrayaṃ para-pakṣaa-pradarśanād a-sāmarthyam. atha vā siddhiḥ a-pradarśayann uttaraṃ pratipattuṃ samarthaḥ. na a-pradarśita-anvaya-āder api dṛṣṭānta-ābhāsasya a ’-pradarśita-anvayaś ca, yathā – yo vaktā sa ’-pradarśita-anvayaś ca, yathā yo vaktā sa rāgaa-pradarśita-avinābhāva-sambaddhād dhetor a-pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa iti a-pradarśita-pratihetuḥ. kiṃ ca ataḥ. yady aa-pradarśita-pratihetur hetuḥ, yathā āha – yadā ’-pradarśita-viṣayatvād uttara-pratipattir a-śakyā a-pradarśita-vyatireko yathā – anityaḥ śabdaḥ, a-pradarśite doṣasya vaktum a-śakyatvāt. tathā ca a-pradarśite prameye kathaṃ tat-pratītir iti cet, a-pradarśite sambandhe saṃśaya-utpatteḥ. tasmād

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SV_17426 VN_05704 SV_12201 SV_17411 V1_04314 VN_03404 SV_17004 PV_04003 V1_00412 HB_00306 PV_03089 V3_03304 VN_02905 V3_13101 V2_08011 SV_10213 PV_03239 PV_03121 PV_03014 PV_04005 PV_03088 PV_02009 PV_03099 PV_03086 V3_03211 V3_00601 SV_17103 V2_07104 PV_04094 V3_00305 SV_17505 SV_10221 V3_03701 V1_04401 SV_10316 SV_10220 SV_10309 V2_06515 VN_00219 SV_17107 V3_03312 V3_03401 VN_00812 V3_12201 PV_04237 SV_01306 V2_09602 SV_12022 PV_03064 PV_03065 V3_04801 V3_08010 SV_16405 SV_04603 SV_09213 HB_03605 SV_10527 V2_07212 SV_09112 V3_06706 SV_10517 SV_09212 PV_04191 V2_05011 VN_04708

-puruṣa-artha-abhidhānāni ca śāstra-dharmān hi na anubhāṣet. ananubhāṣamāṇo viṣayam na ativartate, agni-indhana-vat. tatra ||333|| virodham a-samādhāya śāstra-arthaṃ ca -abhāvāt. upaplava-vāsanā-visandhi-doṣād -arthayor virodhād virodha-sambhava iti cet, saty api tasminn a-tathābhāvād arthasya āgamasya ukteḥ sādhanasya paraṃ prati | so tac ca asiddham iti na kiñcit pramāṇam -vat. arthakriyā-arthī hi sarvaḥ pramāṇam uktā api sā abhāvasya prasādhikā | yasya tatas tad bādhakam iti. tat tarhi śāstram pratipādayituṃ śaknuyāt. an-uddiśya nityaḥ śrāvaṇatvād iti. atra hi trayam anityatā-sādhanād a-doṣaḥ, a-tad-rūpasya iyam. sad-asan-niścaya-phalā na iti syād vā varṇitam || pūrva-anubhūta-grahaṇe mānasasya || tattva-ārope viparyāsas tat-siddher dhiyaḥ || bāhya-artha-pratibhāsāyā upāye vā | tad-anya-upagame tasya tyāga-aṅgasya matam | dṛśyasya darśana-abhāvād iti cet sā | kathañcin na upakāryatvād anitye ’py -nivṛttiś cet paricchinnā kathañcana || yad -kāraṇasya vā | niṣedhe yā api tasya eva sā -nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. -prakāra eṣaḥ. na viparyaya-sādhanam, hetor kalpane na nibandhanam | prasiddher kalpane kiṃ nibandhanam | prasiddher ca ekam uktaṃ samatvataḥ || yathā ātmano bhavet, tad-upagama āgamasya tyāga-aṅgasya -anumānam. sidhyet pramāṇaṃ yady evam -bhāvinī, yathā-udāhṛtā prāk. yat punaruktam yatas tad-viśeṣa-bahir-bhāvād apy an-āśvāsikaṃ vyavahāram utpaśyann ekam || svabhāva-abhāve sādhye tad-anupalambha eva -bhāvinī ||200|| atra na sarva-anupalabdhir virodha-abhāvād atra anupalabdhi-mātram -virodha-abhāvād atra anupalabdhi-mātram ca siddhaṃ bhavati. atra apy a-darśanam yat kiñcana grahaṇaṃ hi prasiddhim pramāṇam iti. pratibandho ’pi katham syāt siddhir eva, na pratibandhaḥ, pramāṇena -sādhanāya liṅgam ucyate. a-pratyakṣatve ’py syāt. na ca pareṇa tathā upagata ity syād asan na saḥ | asattvaṃ ca abhyupagamād cet. katham idānīm ātma-siddhiḥ. parasya apy cet, katham idānīm ātma-siddhiḥ. parasya apy a-doṣa iti cet. kuto ’sya iyam iṣṭir -nirāso vā prameya-dvaya-darśanāt | ekam eva asataś cen mataṃ ca naḥ || anekānto prayatnānantarīyakatvān nityaḥ, anityatvād na anvaya-mukhena hetur gamakaḥ, anityatvād ) na hy a-kṛtakānāṃ prayogaḥ sambhavati na ca eva etal lokasya yad ayam a-saṅketayann -arthaka-śabda-a-prayogān nir-viṣayasya naño nivṛttau tad-avasthaṃ hetor a-sāmarthyam ity yathā-pratibhāsi-vastu-pratipādana-samīha-anubandhaḥ siddhaḥ śabdānām, asati viṣaye -pravṛtty-abhāvāt, a-nirdiṣṭa-viṣayasya naño na syāt. tad-artha-pratiṣedhe dharmi-vācino na syāt. tad-artha-pratiṣedhe dharmi-vācino punar etad artha-niṣedhe ’n-arthaka-śabdakriyayā ca saha-uditaḥ | vivakṣāto kriyayā ca saha-uditaḥ | vivakṣāto guṇa-atiśaya-abhāvāt. veda-rakṣa-ādikaṃ ca

a-pradarśya atyanta-prasiddha-viṣaya-satyaa-pradarśya uttaraṃ pratipattuṃ na śaknuyād ity a-pradarśya ye bhedaṃ kārya-sāmānya-darśanāt | a-pradarśya saḥ | satya-arthaṃ pratijānāno jayed a-prabuddhasya apy an-āśvāsikaṃ vyavahāram a-pramāṇa-yoge tu ubhayor dharmiṇi saṃśayaḥ. a-pramāṇa-vṛtter anyasya api śaṅkanīyatvāt. yad ’-pramāṇaṃ tadā asiddhaṃ tat-siddham akhilaṃ a-pramāṇaṃ vā anyatra anubhūta-viṣayābhyo ’a-pramāṇaṃ vā anveṣate prekṣāvān. na ca sāmānyaṃ a-pramāṇaṃ sā a-vācyo niṣedhas tena sarvathā || a-pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati. a-pramāṇakaṃ śāstra-upagamaṃ pramāṇena eṣām a-pramāṇakam abhyupeyam – vyatireki-śabdatvaa-pramāṇatayā asiddher anvaya-vidhāna-ayogāt. tad a-pramāṇatā | (200ab) na eva vā iyam anupalabdhiḥ a-pramāṇatā | a-dṛṣṭa-grahaṇe ’ndha-āder api syād a-pramāṇatā | pratyakṣa-itarayor aikyād ekaa-pramāṇatā | vijñāna-vyatiriktasya vyatireka-aa-pramāṇatā || tat kasmāt sādhanaṃ na uktaṃ svaa-pramāṇatā || tasmāt sva-śabdena uktā api sā a-pramāṇatā || sthitvā-pravṛtti-saṃsthāna-viśeṣaa-pramāṇatā abhāve liṅgaṃ tasya eva kathyate | a-pramāṇatva-sūcanā || anyathā ekasya dharmasya a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra api a-pramāṇatvāt. iha api yadi viparyayeṇa evam a-pramāṇatvāt tad-grahe kiṃ nibandhanam ||322|| a-pramāṇatvāt tad-grahe kiṃ nibandhanam ||41|| ’-pramāṇatve vacanaṃ na pravartate | śāstraa-pramāṇatvena a-pratipatti-yogyatvāt. tada-pramāṇam atha iha kim | na hy ekaṃ na asti a-pramāṇam anupalabdhir iti. svabhāva-jñāpakaa-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a a-pramāṇam ācakṣīta, aparam ā-saṃsāram a-viśliṣṭa a-pramāṇam ucyate. kāraka-anupalambhas tu a-pramāṇam. pramāṇam api kācil liṅga-viśeṣaa-pramāṇam. bhāve kiṃ pramāṇam iti cet. ata eva a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva a-pramāṇayataḥ krama-yaugapadya-ayogasya eva aa-pramāṇayatas tan-mukhena pratītiḥ, nyāyāt a-pramāṇasya. ata eva tulya-kakṣatvāt. yadi hi a-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ a-pramāṇasya sattā-upagamo na yuktaḥ. tan na rūpaa-pramāṇād abhyupagamāt tathā eva bhavati, a-pramāṇān na yujyate || asato ’-vyatireke ’pi a-pramāṇikā kathaṃ nairātmya-siddhiḥ. a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena ca sa a-pramāṇikā prāg āsīt. a-kasmād grāhī ca ayaṃ kiṃ a-prameyatvād asataś cen mataṃ ca naḥ || anekānto ’-prameyatve hy abhāvasya api niścayāt | tan a-prayatnānantarīyakaḥ, anityaḥ a-prayatnānantarīyakatvasya a-gateḥ. mā bhūd ato a-prayuktebhyaḥ phalam iti prayogāt phalam a-prayuñjāno vā śabdān duḥkham āsīta, kiṃ tarhi ’-prayoga ity atra uttaraṃ vakṣyate. tasmāt santy a-prayogaḥ. tasmāt sva-sādhya-bhāva-abhāvābhyām a-prayogāt, tad-ākāra-vikalpa-jananāc ca. na ca ’-prayogāt. yuktam etat, kiṃ tu tathā prasiddhāv ’-prayogāt. so ’pi tarhi deśa-ādi-pratiṣedhaḥ ’-prayogād abhidhānasya, tasya pratiṣedhāt, nir’-prayogād abhidhānasya nir-viṣayasya ca a-prayogān nir-viṣayasya naño ’-prayoga ity atra ’-prayoge ’pi tasya artho ’yaṃ pratīyate || ’-prayoge ’pi tasya artho ’yaṃ pratīyate ||11|| a-prayojanam eva a-tat-samaya-sthāyinaḥ. saty api

a

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PV_03012 SV_06718 SV_14610 SV_00407 SV_10217 V2_07305 SV_10116 SV_04909 V3_03004 SV_00405 SV_04625 PV_03128 PV_03018 SV_09115 V2_06612 SV_11007 VN_06014 VN_02209 V3_13704 SV_10202 V1_01012 V1_02306 V3_03108 SV_02909 SV_14425 SV_04402 PV_04024 V3_01611 VN_04101 PV_03019 HB_01608 SV_01609 PV_04062 VN_00316 VN_03620 VN_03510 V2_07014 SV_16918 V3_12404 PV_04166 V3_02410 PV_04167 SV_11724 PV_03462 SV_16918 V3_09109 PV_03539 PV_03077 PV_04182 PV_03476 PV_02191 SP_00025 PV_03475 PV_03092 PV_03014 V1_04103 HB_03907 V3_09109 PV_03475 V1_04102 VN_04205 VN_01901 V3_02710 SV_14530 SV_15422

|| a-sambandhini nāma-ādāv arthe syād samarthaḥ. prayojana-abhāvād eva -anya-vyatireke sati syāt. sa ca na asti ity a-pravṛttiḥ pramāṇānām (3a) anupalabdhir yadi niścaya-pūrvaṃ vyavahared iti sā iyam sarvatra. pravṛtter buddhi-pūrvatvāt so -lakṣaṇa-prāptānāṃ vastuto ’py asattva-rūpā grāhyasya sāmānyasya an-arthakriyā-yogyatvād uktam. yathā ātmano ’-prāmāṇye vacanasya niyama-abhāvāt, kāraṇānāṃ kārya-vyabhicārāt. iṣṭam eva iti cet. sarvadā tarhi go-śabdād sambhavaḥ || an-anvayād viśeṣāṇāṃ saṅketasya -dṛṣṭeś ced anyat prāptam an-arthakam || -niṣedhe ’pi tulyo doṣo niṣedhād asati śabdavyasanena. tasya puruṣa-parīkṣayā pravṛttāv -vyavahārasya. puruṣa-parīkṣayā tu pravṛttāv pravṛtti-vaiphalyāt sva-stha-ātmanām dur-jana-vipratipatty-adhikāre satāṃ śāstrasādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye abhāva-sādhanī. tasya kvacid an-adhikāre -a-grāhiṇas tathā-pratipatty-ayogād a-viṣaye ādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidānatad-ādhāreṣu vartante. tatra eva vā tad ayam bhāvaṃ nāśayet. ato ’-vināśī bhāvaḥ syād ity vastu-sāmarthya-a-bhāvināṃ doṣāṇām yujyate | sādhana-adhikṛter eva hetvābhāsaa-doṣa iti cet, na, anyatara-grahaṇena kartavye tad a-kṛtvā aparasya prasaṅgena tat kṣayāt || sāmānya-grahaṇāc chabdād -bhavato darśana-patham atikrāmet, hanta, kiṃ ca, ātma-mṛc-cetanā-ādīnāṃ yo ’bhāvasya || anyeṣu hetvābhāseṣu sva-iṣṭasya eva tad-vādinaḥ parājaya-sthānam ārabdha-arthakhyāpayati. sa ca hetuḥ saty asati gotve viruddhas tadā hetvābhāsaḥ. sādhāraṇāyām tādṛkṣu tādṛśy eva astu kalpanā ||38|| śabdānāṃ vyavahāre darśanāt kasyacid nairātmyād vyatirekasya upayogaḥ. kathaṃ vā -śrutir na iṣṭaṃ viśeṣam avalambate || tena kaścin nivāryate. na hi tathā-uparacito sarva-asiddhe ’pi sādhyatā || sarvasya ca iti cet. na, tato ’-pratipatti-prasaṅgāt, -manaskārau jñānaṃ tau ca na sidhyataḥ | na darśanāt kasyacid a-prasiddha-arthasya vyatirekā dharmā hetvābhāsāḥ. tatra, ekasiddhā kuto yena evam ucyate || vyakti-hetv|| viśeṣa-dṛṣṭe liṅgasya sambandhasya viśeṣataḥ || paramārtha-vicāreṣu tathābhūta|| sambandhasya mano-buddhāv artha-liṅga|| saṃsāritvād a-nirmokṣo na iṣṭatvād || teṣu satsv api tasya iti sambandhasya | tad-a-prasiddhāv arthasya svayam eva -vat | atīndriyāṇām arthānāṃ virodhasya -pramāṇatā | vijñāna-vyatiriktasya vyatirekaanuruṇaddhi. tad-a-prasiddhau viṣayasya apy -vṛttir ākṣipyate. anyathā tayor eva sattāhetvābhāsāḥ. tatra, eka-a-prasiddhi-sandehe siddhir na arthāt tasyāḥ kathañcana | tad-nibandhanān vyavahārān anuruṇaddhi. tadnigraha-nimitta-a-viśeṣāt. na, tasya iha -sādhana-aṅga-vacanaṃ vādino nigrahasthānam, -śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo syāt. tathā ca bhāva-nivṛttau prastutāyām iti vipakṣayor vyāpya-vyāpaka-bhāva-cintāyām

a-pravartanam | sārūpyād bhrāntito vṛttir arthe a-pravartanam iti cet. uktaṃ prayojanam. bhinneṣv a-pravṛtti-nivṛttikaṃ jagat syāt. tasmād yasya a-pravṛtti-phalā asati | (3b) saj-jñāna-śabdaa-pravṛtti-phalā proktā. pramāṇam api kācit syāl ’-pravṛtti-phalo mataḥ | (51ab) so ’yaṃ a-pravṛtti-yogyatvāt. tasyā apy etat tulyaṃ a-pravṛttiḥ, anyatra ca pravṛttāv atiprasaṅgaḥ, a-pravṛttiḥ, tathā śāstra-an-āśraye tat-prasiddhe a-pravṛttiḥ pramāṇānām (3a) anupalabdhir aa-pravṛttiḥ, sahita-a-sahita-avasthayor viśeṣeṇa a-pravṛttitaḥ | viṣayo yaś ca śabdānāṃ saṃyojyeta a-pravṛttir a-sambandhe ’py artha-sambandha-vad a-pravṛttir ity-ādi. asato vā asya niṣedhe tadvad a-pravṛttir eva, tathābhūtasya jñātum a-śakyatvāt. a-pravṛttir eva. tasya tathābhūtasya jñātum aa-pravṛtteḥ. tena ca sva-upagama-upanyāse ’vaśyaṃ a-pravṛtteḥ. na hi para-anugraha-pravṛttā mithyā’-pravṛtteḥ, pratipatter a-pratibandhāt, ’-pravṛtteḥ. śāstraṃ hi pravartamānaṃ kañcit ’-pravṛtter jāty-ādi-sambandha-atīta-śabdaa-pravedanāt | (24ab) cetanāś ca ete sukha-ādayaḥ a-praśamanena nidānino ’-vicchedāt, madhuraa-prasaṅga iti. tasya api nānā-upādhy-upakāraa-prasaṅga eva. vināśād bhāva-nāśa-ana-prasaṅgaḥ. tad a-bhinnam eka-ākāra-viṣayīa-prasaṅgataḥ || a-viśeṣa-uktir apy eka-jātīye a-prasaṅgāt. tasmād idam anyatara-grahaṇam ekaa-prasaṅgena vā a-tan-nāntarīyakasya apy a-prasaṅgo mato yadi | tan na kevala-sāmānya-aa-prasava-dharmakam apeta-santānaṃ syād iti iyaṃ a-prasādhakaḥ | sa eva anupalambhaḥ kiṃ hetva-prasādhanāt | duṣyed vyartha-abhidhānena na a-prasādhanāt, vastutaḥ samarthasya hetor upādāne ’-prasādhita-sādhana-sāmarthyaḥ saṃśaya-hetutvād a-prasādhite vā tad-vṛtti-niyame ’naikāntikaḥ, aa-prasiddha-artha-yogasya tat-prasiddhia-prasiddha-arthasya a-prasiddhasya vā punar a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ a-prasiddha-dṛṣṭānta-hetu-udāharaṇaṃ kṛtam | ’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram a-prasiddhatvāt kathañcit tena na kṣamaḥ | karmaa-prasiddhasya a-jñāpakatvāt. sannidhi-mātreṇa a-prasiddhasya liṅgatvaṃ vyaktir arthasya cen a-prasiddhasya vā punar vyutpatti-darśanena a-prasiddhi-sandehe ’-prasiddho vyabhicāra-bhāk | a-prasiddhiḥ syān na vyakter vyaktam icchataḥ | a-prasiddhitaḥ | tat pramāṇa-antaraṃ meyaa-prasiddhitaḥ | tattva-anyatvaṃ padārtheṣu a-prasiddhitaḥ | prakāśitā kathaṃ vā syād buddhir a-prasiddhitaḥ | yāvad ātmani na premṇo hāniḥ sa a-prasiddhitaḥ | yuktaḥ svabhāva-bhedo ’yaṃ tat a-prasiddhitaḥ || pratyakṣāṃ ca dhiyaṃ dṛṣṭvā a-prasiddhitaḥ || bādhya-bādhaka-bhāvaḥ kaḥ a-prasiddhitaḥ || sarva-jñāna-arthavattvāc cet a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato a-prasiddheḥ, jñāna-sattā-nibandhanatvāj jñeya’-prasiddho vyabhicāra-bhāk | dvayor viruddho a-prasiddhāv arthasya svayam eva a-prasiddhitaḥ || a-prasiddhau viṣayasya apy a-prasiddhir ity astaṅ a-prastāvād iti cet, āyātam iha yo nirarthakaṃ a-prastuta-abhidhānāt, tathā viśeṣa-sahitasya ’-prastuta-pakṣī-karaṇasya. nanu viśeṣasya a-prastutam eva uktaṃ syāt. na hi kasyacid a-prāṇa-ādimattva eva nairātmyaṃ dṛṣṭam. tad-

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26

V2_09511 SV_01302 SV_11220 VN_01609 V3_08102 V3_08109 VN_04905 VN_04408 SV_13128 V3_04704 V1_04102 HB_00404 V3_07810 V3_00207 SV_10204 V2_06503 PV_03073 V3_03004 V1_00502 SV_11326 SV_10204 PV_04129 V3_03910 PV_04102 V3_03207 SV_08916 SV_10818 PV_02018 PV_04187 V3_10509 SV_10820 V3_07901 SV_16615 V3_02702 HB_03503 PV_04148 PV_04134 V3_04006 HB_03507 HB_03501 HB_03607 PV_04090 HB_03611 HB_03504 HB_03506 HB_03502 HB_03409 HB_03407 HB_03513 V3_03110 PV_02247 PV_02066 PV_04066 SV_12207 V3_02302 PV_04228 V2_05504 V1_01602 V1_01715 SV_16819 V3_01603 V3_04806 V3_04807 V3_10305 V2_05403

syāt. na idaṃ nir-ātmakaṃ jīvac-charīram (18c) na idaṃ nir-ātmakaṃ jīvac-charīram tato ’rtha-khyāteḥ kāya-sañjñā-ādi-vat. -vad upalabdhiḥ, tad-arthakriyā vā. vyakter sparśatvān nitya iti. na, atra apy anvayasya -mātreṇa na sāmyena na prādhānyena gatiḥ. iti na idam apārthakād bhidyata iti; na yat kiñcid etat. avayava-viparyāsa-vacanam -vartinaṃ tac-chūnya-deśa-sthita upalabheta. -asiddher dūṣaṇaṃ syāt. evam etat, iṣṭakiṃ tarhi tad-upalambha-sattayā. sā ca kvacid a-bhinna-upayogatvād uttareṣām pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya paraṃ prati sādhana-uktes tadā asya pravartate. anyathā a-baddha-pralāpasya pravartate, anyathā a-sambaddha-pralāpasya satsv adṛśye ca sattā vā tadvataḥ katham || abhisamasya sāmyād ekam uktam. yathā ātmano anumānaṃ pratikṣipati ity ayuktam, tasya anapekṣaṇāc ca. artha-viśeṣa-samīha-sādhanam upāyam āśritya pravartate. anyathā -bhedasya darśanāya pṛthak-kṛtā | anumāna-bhedasya darśanāya pṛthak-kṛtā | anumāna-bhedasya darśanāya pṛthak-kṛtaḥ | anumānabheda-pradarśana-arthaṃ pṛthak-kṛto ’numānād tasya bhede dravyatva-ādy-a-bhedo ’sya pratyakṣeṇa anumānena dvividhena apy ’siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam | -utthatayā dhvaniḥ || pakṣa-aṅgatve ’py -utthatayā dhvaniḥ ||79|| pakṣa-aṅgatve ’py avisaṃvādas tad-arthayoḥ ||215|| pratyakṣeṇa tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. tasyāḥ sarva-artheṣu tulyatve ’pi pramāṇapakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam ucyata iti. tat kim idānīṃ hetoḥ sāmarthyam || svayaṃ-śrutyā anya-dharmāṇāṃ bādhā a-pratyakṣatva-siddhitaḥ | pratikṣepe ’py a-pratyakṣatva-siddhitaḥ | pratikṣepe ’py na a-bādhāyāḥ sāmarthyam. na ca bādhā-abhāvo dharmī sādhya-dharmavān ity ucyate. ata eva na bādhā-avinābhāvayoḥ saha-bhāvaḥ. tena na iṣṭasya api hi bādhane | yathā sādhyam -dharmatvaṃ sapakṣe ca bhāva iti. na ca etad -abhāvo hi bādhaka-pramāṇa-vṛtti-niyata ity syāt sādhya-abhāvasya ca sambhava iti na anyathā api bhavet, ata eva pramāṇābhyām -eka-saṅkhyatvaṃ jñātatvaṃ ca iti. tatra -lakṣaṇo hetur ity apare – trīṇi ca etāni, kriyate hetuś ca prayujyate. tathā api na -bala-pravṛttena pramāṇena sva-vacanena ca snehāt tatra hi dṛśyate || tasmāt tat-kāraṇatataś ced vastu-dharmatā || nāśasya saty -aikāntike na atra tadvad asti virodhitā || api syād iti. tatra jvālā-itara-janmanor ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. śabda-arthaṃ bhāva-abhāva-samāśrayam | śabda-arthaṃ bhāva-abhāva-samāśrayam | vyaktir buddhir artha-ātmā iti cet, sa kim anyatra tato na an-upalakṣaṇam | (17ab) śabdānām arthaṃ śṛṅga-grāhikayā api tāvad -sambhava-abhāve tat-sāmānya-ayogāt, yathā anya-dharma-yogāt. na bhavati, yathā – iti. na hi sa eva brāhmaṇas taj-jāti-yogād itaro brāhmaṇo bhojanīya iti. māṭharasya iti vyaktam etad rāja-śāsanam. na ca svayam

a-prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ a-prāṇa-ādimattva-prasaṅgād iti, nir-ātmakeṣu a-prātikūlyaṃ tu yogyatā, samaye tad-icchāa-prādur-bhāvād iti cet, tasya eva tad-arthakriyā a-prādhānyād iti cet, iha tu balavān anvayo a-prādhānye ’py anvayasya vyatireka-vyāptāv asti, a-prāpta-kālaṃ pṛthag vācyaṃ syād iti. hīnam a-prāpta-kālam. pratijñā-ādīnāṃ yathā-lakṣaṇam a-prāpta-grahaṇa-pakṣe ’-doṣa iti cet. na. tatra a-prāpteḥ. nanu viparyaya-prāptir api na eva asti. a-prāmāṇikā na sattā-nibandhanān vyavahārān a-prāmāṇya-prasaṅga iti cet, na, kṣaṇa-viśeṣaa-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhāa-prāmāṇyāt tat-siddham asiddham iti kathaṃ tataḥ a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na a-prāmāṇye ca sāmānya-buddhes tal-lopa āgataḥ | ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-an a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva a-preritā vāg ata idam iti viduṣaḥ sva-nidānaa-baddha-pralāpasya a-prāmāṇyāt. tatra ca a-bahir-bhūtā pratītir api pūrva-vat || siddhayoḥ a-bahir-bhūtā pratītir api pūrva-vat ||29|| ity a-bahir-bhūto ’py abhyupāyaḥ prabādhanāt || a-bahir-bhūto ’py abhyupāyaḥ, bādhanaa-bādhaka eva. sarvatra svabhāvena bhedasya a-bādhakam | dṛṣṭa-a-dṛṣṭa-arthayor asya a-bādhakam asiddhāv apy ākāśa-āśraya-vad dhvaneḥ | a-bādhatvān na asiddhir bhinna-dharmiṇi | yathā a-bādhatvān na asiddhir bhinna-dharmiṇi | yathā a-bādhanaṃ pratyakṣa-abhimatānām arthānāṃ a-bādhanasya api lakṣaṇatve tasya a-niścayaa-bādhanāt pratipatteḥ, tad-bhāve ’py anyatra a-bādhanāt. yathā ākāśa-guṇatva-eka-artha-samavāyy a-bādhayā eva sādhya-siddheḥ, sādhya-abhāvo hi a-bādhā iti kathyate | tathā sva-dharmiṇā anyasya a-bādhā iti śrāvaṇa-uktyā prakāśitam || sarvathā a-bādhā iti śrāvaṇa-uktyā prakāśitam ||31|| ’-bādhā. kiṃ tarhi bādhā-anupalabdhiḥ. sā ca a-bādhā-grahaṇam iti cet, syād etat – yata eva a-bādhā rūpa-antaram. tan nāma tasmād viśeṣaṇaa-bādhātaḥ pakṣa-hetū na duṣyataḥ || a-niṣiddhaḥ a-bādhāyā avinābhāve sati sambhavati iti na hetua-bādhāyāṃ sādhya-siddhir iti vyartho hetuḥ. a-bādhāyāḥ sāmarthyam. na ca bādhā-abhāvo ’-bādhā. a-bādhita-tad-dharmā dharmī ity ucyata iti. tat a-bādhita-viṣayatvaṃ tāvan na pṛthag lakṣaṇam, a-bādhita-viṣayatvaṃ vivakṣita-eka-saṅkhyatvaṃ a-bādhita-viṣayatvaṃ hetu-lakṣaṇam, bādhāyām apy a-bādhitaṃ dṛśya-adṛśyayor viṣayayoḥ, tad grāhyam a-bādhī vidhis taṃ bādhate katham | parāparaa-bādho ’sāv iti kiṃ sthiti-hetunā | yathā jalaa-bādhya-bādhakatve ’pi tayoḥ śāstra-arthaa-bādhya-bādhakatve jvālā-prabhavatvam anyathā a-bādhya-bādhakayor ekataḥ siddhir a-viruddhā api a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhia-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhia-buddhi-janmā buddhiṃ gamayet, pratibandhaa-buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ a-budhaṃ bodhayed ity asti pauruṣeyānāṃ śabdānām a-brāhmaṇa-āditve varṇatvasya aindriyakatvasya a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jātia-brāhmaṇaś ca dharma-antara-samāveśāl loke a-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam

a

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27

SV_09209 HB_02604 SV_08324 V1_00605 PV_03110 PV_02199 SV_04401 SV_10504 SV_06515 SV_03925 PV_03117 SV_04217 PV_02094 SV_05004 SV_05507 SV_03914 HB_02503 SV_05511 SV_11425 SV_02910 V1_03107 PV_03279 V1_02613 VN_01310 HB_00404 SV_04217 SV_14005 SV_14006 V1_03304 SV_05601 SV_05417 SV_05419 SV_05512 V3_10503 SV_02507 SV_07917 SV_08707 SV_05212 HB_00403 PV_03399 PV_03269 PV_03179 V1_03303 SV_13719 PV_03278 V1_02610 V3_10503 SV_04017 SV_08806 SV_08313 SV_01607 V2_09904 PV_03251 V1_02112 SV_04021 SV_05703 SV_08312 SV_08627 SV_07918 SV_04404 SV_08907 PV_04254 V1_04308 SV_05515 SV_08305

abhidheyaṃ bruvāṇaṃ prati pratividadhad anupalabdhiḥ, vivakṣita-upalabdher anyatvāt, api vaikalyam asti. a-vikale ’pi tasminn tasmād ātma-lābhāt, anyato bhavato liṅgād anupalambhanāt | prāg bhūtvā hy kṛpā | sat-kāya-dṛṣṭer vigamād ādya eva nir-vastukatvād vastu-sāmarthya’pi pramāṇa-nivṛttyā nimitta-vaikalyatatra iti na eka-vastv-abhidhāyini | buddhāv eva sāmānyaṃ bhavaty atiprasaṅgād ity uktam. idaṃ tataḥ || tasmād an-artha-āskandinyo -svarūpam a-bhinna-kārya-padārtha-prasūter viśeṣaṇam | mukhyam ity eva ca kuto ’-bhinne -ādiṣv api hi jala-ādi-bhrāntes tāv eva ’pi hi bhinnā eva vyaktayaḥ. kathaṃ tāsv -ādy-ākārair api na eva pratipattiḥ. kevalam -sāmyam eva bhāvānāṃ tattve nibandhanam, sāmānyam. na ca tato vyatiriktaḥ kaścid na rūpaṃ śabdasya na śabdo ’rthānām. yena tasya api nānā-upādhy-upakāra-aṅga-śaktyhetuṣu vidyamāno ’pi bhedo bhinne karmaṇy sita-duḥkha-ādir a-bhinno buddhi-vedane | sita-duḥkha-ādir a-bhinno buddhi-vedane | hi kalpayet, yo yasya pariṇāmaḥ, sa tasmād pūrva-pratyakṣa-kṣaṇena kvacid -prakṛter adhyavasita-tad-bhāva-svarūpam eva dīpa-ādiṣu dṛṣṭam iti viruddham eva. na, -vipralambhād bhrāntyā dīpa-ādiṣu bhāvāt. -viṣayatve dvayaṃ vyartham. krama-bhāvaś ca (108abʼ) nanu samānā iti grahaṇād eva āsv api keśa-ādi-viplavānām abhāvāt. na bhinneṣv artheṣv arpita-tad-ākārā buddhir artha-antare ’-vṛttir iti bhedān na tasya eva a-bhinna-vyāvṛtti-samāśrayatvād nāma syuḥ, bhūta-vat kaṇṭhe-guṇena. na ’stu. kim idānīṃ karmaṇā anyena vā. bhinnam yuktam. tad-upalakṣaṇa-kṛtatvād bhedeṣv kāraṇam ucyate. anekam api yady ekam apekṣya pravṛttau tu vikalpasya pratyakṣeṇa arthe bibhrad ekatra dṛśyate || arthasya api sakṛd yukto dvaya-grahaḥ || sukha-ādykathaṃ bhavet | syāc ca anya-dhī-paricchedakriyā-sādhanayor viṣaya-nānātva-virodhāc ca. uttarā a-kāra-pratītir a-kāra-pratīteḥ pūrva-vyavasthā evam ucchinnā sarva-vastuṣu || āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. na pratijñā-artha-eka-deśaḥ. tasya eva 2|| yasya pratyāyana-arthaṃ saṅketaḥ kriyate, sva-ātma-bhūtena bhedinas tadvantaḥ syuḥ tadviśeṣāḥ khalv apāyinaḥ | (165ab) na hi tasya ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad hetu-jāḥ | tat-sukha-ādi kim ajñānaṃ vijñānahetu-jāḥ | tat sukha-ādi kim ajñānaṃ vijñānaevaṃ pratibhāti. kathaṃ punar bhinnānām a-bheda-avaskandino hetur bhavad eko ’pi janakaḥ syāt. yasmān na apaity -ādir viśeṣa eva. na ca atra aparam sāmānyam iṣṭam. tad yadi bhinnam api karma-grāhyaṃ bhinna-śabda-artha-upasaṃhāre ’py -ādi-śabda-pratyupasthāpitam arthaṃ bhinnam kledaḥ sā tv ekā eva dvayor api || bhinnabhavati. yadi bhāsamāno viṣaya-ākāro buddher samānā iti tad-grahāt ||107|| na eva tāsv api yadi syāt. sa tena svabhāvena tato

a-bruvāṇaḥ kathaṃ pratividadhyāt. vacane vā asya a-bhakṣya-a-sparśanīya-vat paryudāsa-vṛttyā. a-bhavat tasya a-janaka-ātmatāṃ sūcayati. yat’-bhavato vā bhāve niyamena tat-saṃvāda-ayogāt. a-bhavan bhāvo ’nitya ity abhidhīyate || yasya a-bhavo bhavet || mārge cet saha-ja-a-hāner na a-bhāvināṃ doṣāṇām a-prasaṅgaḥ. tad a-bhinnam eka a-bhāvino ’ṅkura-ādayo dṛṣṭāntaḥ, na kevalaṃ nira-bhāsamānasya dṛśyasya abhāva-niścayāt ||133|| a-bhinna-abhidhāna-pratyaya-nimittam ekaṃ ’-bhinna-artha-abhimateṣv api | śabdeṣu vācyaa-bhinna-artha-grāhi iva tad-anya-bheda-paramārtha ’-bhinna-arthatā iti cet || an-artha-antaraa-bhinna-ākāra-parāmarśa-pratyaya-nimitta-anubhava a-bhinna-ākārā buddhir iti tulyaṃ codyam. na a-bhinna-ākārā buddhir utpadyate. tasyāḥ ka a-bhinna-ākārāṇām api keṣāñcid anyato viśeṣāj a-bhinna ākāro ’sti. ākṛti-sāmānya-vādino ’pi a-bhinna-ātmatayā vyavasthā-bhede ’pi a-bhinna-ātmano grahe ||52|| sarva-ātmanā a-bhinna-ātmano jñānasya na bhedena niyāmakaḥ, a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim a-bhinna iti, na hi śakter ātma-a-pariṇāma iti, a-bhinna-upayogatvād uttareṣām a-prāmāṇyaa-bhinna-kārya-padārtha-prasūter a-bhinna-arthaa-bhinna-janmanaḥ sādharmya-vipralambhād bhrāntyā a-bhinna-janmā iti kena avaṣṭambhena ucyate. a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve a-bhinna-pratibhāsaḥ. na vai tad-darśane bhinna-a a-bhinna-pratibhāsā dhīr na bhinneṣv iti cen a-bhinna-pratibhāsinī syāt. na vai sāmānyaa-bhinna-pratibhāso yujyate. atha vā astu a-bhinna-pratyaya-viṣayasya vyavahāra-upanītasya a-bhinna-pratyaya-viṣayāḥ, bhūta-vat. tad-ātmānam a-bhinna-pratyaya-hetur na bhavati ity ekaṃ a-bhinna-pratyayasya. api ca, yathā a-bheda-aa-bhinna-buddhi-kṛt | (103ab) na brūmo ’nekam a-bhinna-yogakṣematvāt. pūrva-pratyakṣa-kṣaṇena a-bhinna-rūpatvād eka-rūpaṃ bhaven manaḥ | sarvaṃ a-bhinna-rūpatvān nīla-ādeś cet sakṛd-grahaḥ | a-bhinna-rūpā sva-buddhi-dhīḥ || atītam apaa-bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś a-bhinna-viṣayā tadvad ity-ādi. tad api na a-bhinna-vedanasya aikye yan na evaṃ tad-vibhedaa-bhinna-vedanasya aikye yan na evaṃ tad-vibhedaa-bhinna-vyāvṛtti-samāśrayatvād a-bhinna-pratyaya a-bhinna-sādhyān bhāvān a-tat-sādhyebhyo bhedena a-bhinna-svabhāva-ātmatvād bhedasya api kutaḥ a-bhinna-svabhāvasya artha-antare viśeṣo ’sti. a-bhinna-svabhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā a-bhinna-svabhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā a-bhinna-hetu-jam || sa-arthe sati indriye yogye a-bhinna-hetu-jam ||22|| tad-a-tat-svabhāvānāṃ a-bhinnaṃ kāryaṃ yena tad-anyebhyo bhedād a-bheda a-bhinnaṃ khyāti. tathābhūta-pratyavamarśa-hetor a-bhinnaṃ tad-rūpaṃ viśeṣāḥ khalv apāyinaḥ | (165a a-bhinnaṃ pratibhāsaṃ paśyāmo yad-balena a-bhedaa-bhinnaṃ pratyayaṃ janayet. vyaktibhiḥ ko a-bhinnaṃ buddhau pratibhāti iti sāmānya-viśeṣaṇa a-bhinnaṃ vā pṛcchann artha-antara-upakṣepeṇa a-bhinnaḥ kim asya ātmā bhinno ’tha dravatā a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhyaa-bhinnaḥ pratibhāso ’sti samānā iti grahāt. na ’-bhinnaḥ syād ity asti svabhāva-anvayaḥ. yady

a

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SV_08309 SV_05617 SV_07321 HB_01306 SV_08616 SV_06701 SV_07914 SV_02425 SV_03819 PV_03318 SV_04402 SV_05602 SV_04815 PV_03410 SV_12823 PV_03303 V1_03214 SV_02501 SV_08323 SV_06416 SV_05508 PV_04254 SV_04207 SV_04420 SV_05502 SV_03710 SV_08622 VN_00720 SV_04225 PV_02094 V1_03307 SP_00018 PV_03108 SV_08322 SV_08205 SV_08805 SV_07912 V1_03702 PV_03095 PV_03279 V1_02612 SV_05621 SV_08902 SV_14827 SV_14825 SV_14901 SV_08708 SV_08713 PV_03046 SV_05704 SV_05702 SV_04022 V3_09406 V3_09411 VN_06701 V3_09410 SV_08810 V3_09413 SV_06504 SV_11928 V2_04814 SV_08627 SV_07924 PV_03162 V1_01008

-svabhāvatvād aneka ekasya kārakaḥ sa teṣām bhedinī | eka-dhī-hetu-bhāvena vyaktīnām apy saṃskāro na indriyasya ca | pratipatter -pratiniyamaḥ, viṣayāt tat-tulya-rūpatā ity na punas teṣāṃ viśiṣṭam eva rūpaṃ kiṃ tv vyatirekiṇaḥ ||142|| yo ’pi manyate katham pācakaḥ pāṭhaka iti. na hi teṣv anyad ekam tasya aparatva-prasaṅgāt. yad apy eṣām bhinnam eṣāṃ rūpaṃ tiro-dhāya pratibhāsam ced asat | dharma-bheda-abhyupagamād vastv-a-bhāvināṃ doṣāṇām a-prasaṅgaḥ. tad -pratibhāsaḥ. na vai tad-darśane bhinnaśabdena vyavacchedaś codanīyaḥ. sa ca bhāso buddhi-bhidā yadi | bhinne ’nyasminn eva an-avayavaṃ vākyam. tatra ekatve ’pi hy ’sya vidyamāno ’pi hetuṣu | bhinne karmaṇy sādhakatamatvāt. satsv api indriya-ādiṣv tadānīṃ teṣām abhāvāt. tad eva hi syād na bhavati tat tasya eva vaikalyāt. na ca ca vastuno na paramārthaḥ. kathaṃ tarhy buddhir iti tulyaṃ codyam. na tulyaṃ tatra kim asya ātmā bhinno ’tha dravatā katham | arthakriyāṃ kurvantas tad-a-kāribhyo bhedād -niviṣṭās te yato vyāvṛtti-rūpiṇaḥ | tena ca. tasmān na iyaṃ bhinna-artha-grāhiṇy eka-vacanam. tathābhūtānāṃ kvacid arthe vināśa-ādi-bhedaś ca ity api-śabdāt. yo ’yam -virodhād ekaṃ śabdaṃ na icchāmaḥ, api tv vyāvṛttāḥ punar anyato ’pi vyāvṛttimanto bhinna-viśeṣaṇam | mukhyam ity eva ca kuto iti cet, na, dharma-bheda-abhyupagamāt. -arthā ghaṭitān iva || bhinne kā ghaṭanā -vinibandhanāḥ | buddhayo ’rthe pravartante sarveṣu viśeṣeṣu bhavati. na tv a-vikale ’py vyañjakaṃ syāt. kathaṃ tarhi idānīm asaty sadṛśa-a-sadṛśa-ātmanoḥ ||176|| bhāvāś ced ayogāt. katham idānīṃ pācaka-ādiṣv anyatra api śabda-gandha-rasa-viśeṣair -parokṣeṣu sad-asattā-viniścayau || bhinno -sādhanam || bhinna-ābhaḥ sita-duḥkha-ādir ||26|| bhinna-ābhaḥ sita-duḥkha-ādir janayanti svabhāvata iti ca. sa tv eṣām ||180 || sarva eva gaur aśvād bhinno ||280|| yo ’pi manyate ’-hetuke ’pi vināśe -upakṣepo ’nyasya. etena a-hetukatve ’pi hy asya bhāvāt sattā anityatvaṃ ca dur-nivāram. bhedeṣv a-bhinna-pratyayasya. api ca, yathā iti. yathā ca asya svayam a-bheda-vādino sāmānya-buddhiṣv etad vibhāvyate || yā apy khyāti. tathābhūta-pratyavamarśa-hetor api prakṛtyā eka-pratyavamarśasya a-bhinnaṃ kāryaṃ yena tad-anyebhyo bhedād kasyacid rūpasya anukārād avasthā-bhede ’py -prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva -anvaya-darśanāt. vyaktasya tat-svabhāvatākāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ. svabhāva eko yuktaḥ. na sarva-ātmanā na asti samāno dharmo dhvasta-itarayor -darśana-dvāreṇa ayaṃ nānā-eka-dharma-bheda-upalakṣaṇatvāc ca. na apy anekaṃ pada-ādi. -vyāpāra-viṣaya-bhedāt. bheda ity apy asya a-bhinnaṃ pratibhāsaṃ paśyāmo yad-balena bhedān na hetuḥ karma asya (157c) pācaka-ādypratipadyate || jñānāny api tathā bhede vicārakatve ca indriya-mano-vijñānayor

a-bhinnaḥ svabhāvaḥ. eka-sannidhāne ’py asti iti. a-bhinnatā ||109|| niveditam etad yathā na a-bhinnatvāt tad-bhāva-abhāva-kālayoḥ ||148|| a-bhinnatve ’pi vastutaḥ kāryasya kāraṇānāṃ a-bhinnam api, tad-eka-śakti-yogāj janakāḥ. tena a-bhinnam artham antareṇa bahuṣv ekā śrutiḥ, a-bhinnam asti yena bhinnās tathā pratīyeran. a-bhinnam ātma-bhūtaṃ rūpaṃ na tat teṣām, tadānīṃ a-bhinnam ātmīyam adhyasya tān saṃsṛjantī a-bhinnam iti iṣyate || evaṃ-prakārā sarvā eva a-bhinnam eka-ākāra-viṣayī-karaṇe ’py a-niścitaa-bhinnayoḥ pratibhāsanāt samānā iti pratītiḥ, a-bhinnas tad-anyeṣv iti jāti-dharmo ’py asti. a-bhinnasya kuto bhedena bhāsanam || mandaṃ tad a-bhinnasya kramaśo gaty-a-sambhavāt ||250|| kāla a-bhinnasya na bhedena niyāmakaḥ || tasmād yato a-bhinnasya prativiṣayaṃ bhedakam asya karaṇam a-bhinnasya bhāvāt, tad-vyatiriktasya bhinnasya a-bhinnasya rūpasya eka-sthitāv api vaikalyam a-bhinnasya vastunaḥ śabdena codane tasya eva a-bhinnasya sāmānyasya sad-bhāvāt. nanu tatra a-bhinnā ity ucyate buddhes tad-rūpāyā a-bhedataḥ a-bhinnā ity ucyante, ekena vā aneko janito ’-taj a-bhinnā iva ābhānti vyāvṛttāḥ punar anyataḥ ||78| a-bhinnā pratibhāti tad-udbhavā. a-tat’-bhinnā śaktir asti sā nimittam iti cet. na, a-bhinnān sarva-arthān manyate, tasya ayam a-bhinnānāṃ rūpa-ādīnāṃ ghaṭa-kambala-ādiṣu nānā’-bhinnāś ca pratibhānti iti. svayam asatām api ’-bhinne ’-bhinna-arthatā iti cet || an-arthaa-bhinne ’pi vastuni śakti-bhedena vyavasthāa-bhinne kārya-kāraṇatā api kā | bhāve hy anyasya ’-bhinne bhinna-āśrayā iva || yathā-codanam a-bhinne rūpe. kāryaṃ hi kutaścid-bhāva-dharmi a-bhinne vastuni jñāna-śabdayor anvayinor vṛttiḥ. a-bhinnena ātmanā sva-ātma-bhūtena bhedinas a-bhinnena vinā apy arthena vācakaḥ | (157ab) a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya eva ’-bhinno ’pi vā dharmaḥ sa viruddhaḥ prayujyate | a-bhinno buddhi-vedane | a-bhinna-ābhe vibhinne a-bhinno buddhi-vedane | a-bhinna-ābhe vibhinne a-bhinno bheda ity ucyate, jñāna-ādeḥ kasyacid ’-bhinno vā iti bhedam a-bhedaṃ vā pṛcchan ’-bhūtvā asya bhāvāt sattā anityatvaṃ ca dura-bhūtvā nāśa-bhāvataḥ | sattā-nāśitva-doṣasya a-bhūtvā bhavann a-hetuko bhavati ity api a-bheda-a-viśeṣe ’pi na sarvaṃ sarva-sādhanam | ’-bheda-a-viśeṣe ’pi na sarvaḥ sarvasya janaka a-bheda-anugā buddhiḥ kācid vastu-dvaye kṣaṇe | a-bheda-avabhāsino jñāna-āder arthasya hetutvād a-bheda-avaskandino hetur bhavad a-bhinnaṃ khyāti. a-bheda ity ucyate. prakṛtir eṣā bhavānāṃ yad eka a-bheda iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ a-bheda iti cet, yukto yadi pratibandhaḥ sidhyet. a-bheda-upalabdher iti sukha-ādīnām utpatti-vināśa a-bheda eva atitarām a-kramatva-prasaṅgaḥ, ekaa-bheda eva. tayor api bhaved bhedo yadi (177abʼ) a-bheda-kalpanāyām api, yam ayam anitya-śabdaḥ a-bheda-pratibhāsa-viplava-anusārī vyavahāra iti a-bheda-pratibhāsanād buddhes tad-anekatvasya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānāa-bheda-pratītiḥ syāt. ato viśeṣa eva. sa eva a-bheda-pratyayasya. tat-karma jātir a-bhedād ’-bheda-pratyavamarśane | ity a-tat-kāryaa-bheda-prasaṅgāt. a-bhede ca atīta-anāgata-vastu

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SV_11325 SV_03803 VN_01214 SV_08506 VN_01219 SV_08713 V3_13005 SV_07130 PV_03277 V1_02606 SV_03618 VN_00817 SV_06608 VN_00815 V3_09409 VN_00602 SV_13720 SV_08313 VN_01318 SV_08902 PV_03358 V1_03901 PV_03358 V1_03901 SV_06806 HB_02507 SV_13703 VN_01217 VN_01216 SV_06723 SV_05707 PV_04105 SV_11915 PV_04250 SV_13426 PV_03188 PV_04254 PV_03126 PV_02028 V1_01707 SV_02413 SV_12126 SV_12121 SV_03910 VN_01214 SV_04506 HB_01307 SV_04804 SV_08505 SV_06723 SV_14007 SV_01823 SV_12825 V1_03306 SV_06812 SV_06526 SV_13503 V1_03412 V3_11303 SV_15711 SV_02914 SV_02718 SV_07813 PV_02048 PV_02079

na a-miśrāṇāṃ siddhānāṃ kaścit sambandho -śravaṇe ’pi tad-anubhāvinām iva pratibhāsa-avasthayoś ca eka-ātmani. anyathā bhedaupalakṣaṇād a-bhedasya. idam eva hi bhedaca viparyaye sukha-duḥkhayor iti, idaṃ bhedasyāt syād etad iti. yathā ca asya svayam āśraya-samāna-a-samāna-deśa-rūpasya -āyattā nityatvāt. sā apy ayuktā eva bhedaa-vibhāgaś ced ayo-golaka-vahni-vat | bhedavahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bhedatasya dārāḥ ṣaṇ-ṇagarī ity-ādau bhedatu sattā-vyavahāraḥ syāt, na sattā-bhedayo ’pi bhinnam eva sāmānyam āha. tasya apy -vyapadeśābhyāṃ sattā-vyavahāraḥ sattā-bhedaanekaḥ, ko vā virodhaḥ karma-abhivyakter -bheda-a-bhedau vā vastu-sattāṃ vastu-bhedatadvad ity-ādi. tad api na svalakṣaṇayor svabhāvasya artha-antare viśeṣo ’sti. viśeṣo na hi tad eva tasya an-apāśrita-vyapekṣaeva gaur aśvād bhinno ’-bhinno vā iti bhedam -darśanāt | rūpa-a-bhedaṃ hi paśyantī dhīr -darśanāt | rūpa-a-bhedaṃ hi paśyantī dhīr -hāneś ca na a-bhedo ’-rūpa-darśanāt | rūpa-hāneś ca na a-bhedo ’-rūpa-darśanāt | rūpaa-tad-arthebhyo bhinnā iti bheda eva eṣām tathā hi na bhedād bheda ity a-bhedād api na cet. katham idānīm upayukta-an-upayuktayor mṛd-ātmani prādur-bhavato ghaṭasya tasmād syāt sarvatra. tad-ātmani prādur-bhāvo tu bhinnānām a-viruddhā iti sa eva arthauktam etat. tasmād eka-kāryatā eva bhāvānām bādhakaṃ kiṃ punar bhavet || sva-vāg-virodhe iti cet. na, kramasya an-artha-antaratvena prāptam eka-rūpam idaṃ jagat || bhedakavarṇa-ānupūrvī vākyaṃ cen na varṇānām || krameṇa ubhaya-hetuś cet prāg eva syād | a-bhinnā ity ucyate buddhes tad-rūpāyā na tasmād bhinnam asty anyat sāmānyaṃ buddhyguṇaḥ | saṃhatau hetutā teṣāṃ na īśvara-āder na tasmād bhinnam asty anyat sāmānyaṃ buddhytad-abhāve svayaṃ bhāvasya abhāvaḥ syād na syāt. svabhāva-nivṛtteś ca hetor -hetavo ’pi hi bhāvās tad-anyaiḥ svabhāva-bheda-ādibhyas tu tattva-cintakā na anyathā bheda-a-bheda-lakṣaṇa-abhāvād bheda||84|| dharma-dharmi-vyavasthānaṃ bhedo svabhāvā bhavanti iti na kāraṇa-bhede ’py -prasaṅgāt. sa ca ekasmād bhedas tad-anyeṣām -nirodha-ādayo na syuḥ, tathā upalakṣaṇād a-viruddhā iti sa eva artha-a-bhedaḥ śabdaiti kena avaṣṭambhena ucyate. tasya eva na hi svabhāvasya abhāve bhāvo bhavaty pratipattir yuktā. gṛhīta-a-gṛhītayor -sādhana-bhāvo vyavasthā-āśrayatvāt. vastv-aṅgatayā tad-anyebhyo bhidyanta ity ākāra-bheda-āśrayatvād bhedasya, tasya ca sādhyam iti cet. na. varṇānām ānupūrvyā ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, viruddhaḥ. sa kasmān na uktaḥ. sādhyatāśūdra-vipra-abhidhānayoḥ puruṣayoḥ svabhāvaupakāra-āśraya-śakti-svabhāvasya sva-ātmany kriyate. uktam atra – dharmi-pratipattāv tasya api vyaktā eva ekatra sā vyaktyā api || a-cetanatvān na anyasmād dhetvkṛtaś cetasi cetasi | kālena vyajyate

’-bheda-prasaṅgāt, anapekṣaṇāc ca. artha-viśeṣaa-bheda-prasaṅgāt. tasmād ayam a-pratipadyamāno a-bheda-lakṣaṇa-abhāvād bheda-a-bhedayor aa-bheda-lakṣaṇam eka-ākārasya api vyatireko ’a-bheda-lakṣaṇam, tena a-virodha iti cet, na vai a-bheda-vādino ’-bheda-a-viśeṣe ’pi na sarvaḥ a-bheda-virodhaḥ. dṛśya-adṛśya-ātmatā-ādi-virodhā a-bheda-vivecane ||145|| astu nāma āśraya-hetukā a-bheda-vyavasthā evam ucchinnā sarva-vastuṣu || a-bheda-vyavasthā evam utsannā sarva-vastuṣu ||25| a-bheda-vyavasthiteḥ | khasya svabhāvaḥ khatvaṃ a-bheda-vyavahāraḥ, ekasya apy aneka-arthakriyāa-bheda-vyavahārāś ca bhede syur a-nibandhanāḥ | a-bheda-vyavahāro vā. ata eva na tad-viparyayād a-bheda-vyāpana-asiddhau. kramas tu tat-kāryatvāt a-bheda-sattāṃ vā sādhayanti, asatsv api a-bheda-sādhane samartham. tat-svabhāva-asiddheḥ. ’-bheda-hāneḥ. sa ca tatra apy asti iti na ekaa-bhedaṃ dharma-antaraṃ bhavati. atha dravyād a-bhedaṃ vā pṛcchan viśeṣam eva bhāvasya svabhāva a-bhedaṃ vyavasyati || bhāvā yena nirūpyante tada-bhedaṃ vyavasyati ||49|| bhāvā yena nirūpyante a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati || a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati ||49 a-bhedaḥ. evaṃ-jātīyāś ca sarve samūha-santānaa-bhedaḥ, tad-vyatiriktaś ca na kaścid bhāvaa-bhedaḥ. na api bhedaḥ śabda-svabhāva-aa-bhedaḥ, bhedaś ca viparyaye sukha-duḥkhayor iti, ’-bhedaḥ, viparyaye bhedaḥ, yathā mṛd-ātmani a-bhedaḥ śabda-a-bhedasya kāraṇaṃ bhavatu. tena a-bhedaḥ. sā ca a-tat-kārya-viśleṣaḥ (110a) ’-bhedaḥ syāt sva-vāk-śāstra-virodhayoḥ | puruṣaa-bhedakatvāt. tad-rūpasya krama-antare ’py aa-bhedakatve syād vyāhatā bhinna-rūpatā | ekasya a-bhedataḥ | (259ab) na artha-antaram eva śabdaa-bhedataḥ | anyo ’kṣa-buddhi-hetuś cet smṛtis a-bhedataḥ || tadvad bhede ’pi dahano dahanaa-bhedataḥ || tasmād viśeṣa-viṣayā sarvā eva a-bhedataḥ || prāmāṇyaṃ ca parokṣa-artha-jñānaṃ a-bhedataḥ ||16|| na hi vyakty-ātmano vyatiriktam a-bhedataḥ ||39|| ya eva bhāvo bhāva-mātraa-bhedane bhāvānāṃ bhedaḥ syād ākasmika iti na a-bhedam anubhavantas tathāvidhāḥ samunnīyante. a-bhedam anumanyante. yadi pratipattṛ-abhiprāyo a-bhedayor a-vyavasthā syāt sarvatra. tad-ātmani ’-bhedaś ca yādṛśaḥ | a-samīkṣita-tattva-artho a-bhedas tat-kārya-viśeṣasya iti ta eva ete a-bhedas tad-viśiṣṭeṣv artheṣu pratipattir astu, a-bhedasya. idam eva hi bheda-a-bheda-lakṣaṇam a-bhedasya kāraṇaṃ bhavatu. tena ime tata-bhedasya sarvatra paurvāparyeṇa cintyatvāt. a-bhedāt. anyathā tad-bhāve bhavati ity eva na a-bhedāt. krameṇa ca vākya-pratipattir dṛṣṭā. a-bhedāt kriyā-karaṇayor aikya-virodha iti cet, a-bhedāt tato ’-viśeṣeṇa pratīyante. tatra a-bhedāt. tad-ātmano ’pi sāmānyasya tada-bhedāt. na iyam artha-antaraṃ varṇebhyaḥ. a-bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ a-bhedāt. na hy ayam ābhyāṃ sādhya-viparyayaa-bhedāt. na hi puruṣa-icchā-anuvidhāyino nāmaa-bhedāt sarva-ātmanā grahaṇe ka eva upādhi-bhedo a-bhedāt sarva-pratipattiḥ. bhede vā aa-bhedāt sarvatra-gā yadi | jātir dṛśyeta a-bhedāt saha-sthitiḥ | akṣa-vad rūpa-rasa-vad ’-bhedāt syād dehe ’pi tato guṇaḥ || an-anya-

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SV_08504 VN_01207 SV_03624 HB_02507 V2_04609 V3_13002 V3_13004 PV_03228 PV_03168 SV_07924 HB_02505 SV_02218 V2_08606 PV_03269 SV_03814 SV_03824 PV_02012 V3_09603 SV_05504 SV_05616 PV_03212 SV_02516 PV_02169 V1_01709 SV_08918 V1_01111 SV_08624 HB_02502 PV_03317 SV_02524 SV_13804 SV_15707 SV_16008 SV_13316 SV_04716 V1_01009 SV_08918 SV_08716 SV_08503 SV_11820 SV_03514 SV_07209 SV_06621 NB_03122 V3_13204 SV_07609 SV_13809 V1_00904 PV_03358 V1_03815 SV_08614 SV_08915 SV_06621 VN_01308 V1_03914 V1_04303 VN_01212 VN_01613 SV_08812 VN_01209 HB_02505 PV_03279 V1_02613 SV_08803 SV_08827

-bhede tu syātāṃ nāśa-udbhavau sakṛt ||167|| vināśau yasya ca tau na tasya anvayaḥ. tayor -śakter abhāvāt. yatnaś ca vyarthaḥ. vastv-bhedau syātām. tathā hi na bhedād bheda ity kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. -ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, tena eva hi gṛhyate || svato vastv-antaraarthena anvayinā sa ca | an-anvayī dhiyo -ādy-a-bheda-pratyayasya. tat-karma jātir a-vilakṣaṇasya utpattau na kāraṇa-bhedavā sarvasmāj jāyeta. tasmāt kāraṇa-bhedaca sarvasmāj jāyeta. tasmāt kāraṇa-bheda| bhinna-avabhāsinor grāhyaṃ cetasos tad -nānā-arthāḥ saṃvṛtyā bhedinaḥ svayam | te ca tayā saṃvṛta-bhedāḥ svayaṃ bhedino ’py || vastu-bhede prasiddhasya śabda-sāmyād ||69|| vastu-bhede prasiddhasya śabda-sāmyād ākāro na artheṣv asti. anyatra bhedād yasmād eka-pratyavamarśasya hetutvād dhīr anyo ’yaṃ bhāgo bahir iva sthitaḥ | jñānasya śabdais tatas tato bhedam upādāya svabhāvabhūta-atiśayato na cet || bhūtānāṃ prāṇitābuddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-lakṣaṇasya, svabhāva-bhūtasya ca sāmānyasya na etad asti, yasmād a-vidyamāna-dharma-adhyāsaś ca na syāt. sati vā tasminn ca gomaya-itara-janmanoḥ svabhāva-bhedo rūpana syāt sambandhasya a-viśeṣataḥ || tad-kāraṇa-parihāra-arthaḥ. tasmāt svabhāvatayor bhinna-akhila-kāraṇatvam. tatra eka-atiśayatvād anyatra anyathā syuḥ, na ānupūrvīm eva ca a-tulyām. na ca kāraṇa’rtha-antaram ārabheran. na hi kāraṇaarthānām anyebhyo bhedāt tatra eva ca eṣām indriya-mano-vijñānayor a-bheda-prasaṅgāt. sāmānyasya a-bhede ’py uktam. sva-ātmanā eva hi kārakaṃ kiñcid vastu-dharmatayā bhavet | anyaḥ svabhāvād ity atra na kiñcid bādhakam. śabda-arthayor anya eva sambandhaḥ. tābhyām a-vācyam abhāvāt. nanu ca dharma-dharmiṇor janayed iti. na asty anyaḥ sthiti-hetuḥ. dvayor api ca vidyate ||139|| arthaa-sapakṣāc ca sarvato vyāvṛttī rūpam uktam vipakṣāc ca sarvato vyāvṛttī rūpam uktam -ādi-kārya-śabdā bhāveṣv a-tad-bhūta-bhedeṣv kena siddhaḥ. yāvat tathā abhidheyatā-arthaviśeṣataḥ | sa paścād api (6abcʼ) syāt. ātmahānitaḥ || anyasya anyatva-hāneś ca na hānitaḥ ||48|| anyasya anyatva-hāneś ca na tan na asti. na ca tāvatā a-janakāḥ. apy paryanuyuṅkte. tasya bhede dravyatva-ādy||139|| artha-a-bhedena ca vinā śabda-ātmani prādur-bhāva iti tasyāḥ sva-ātmano -ayogād iti. api ca saha-upalambha-niyamād |57|| ity antara-ślokāḥ. bāhye ’py arthe tato eṣa hi bhāvānāṃ bheda etad-virahaś ca asti. na ca rūpa-pratibhāsa-bhede vastv(177abʼ) na hi kvacid asya ekāntiko bhedo rāgeṇa praveśyamāno ’pi na ātmānaṃ cetayati. na kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-vedane | a-bhinna-ābhe vibhinne ced bheda-vedane | a-bhinna-ābhe vibhinne ced bhedaiti yat kiñcid etat. kiṃ ca, atyanta-bheda| tat-sādhya-phala-vāñchāvān bheda-

a-bhedāt. svabhāvena eva viśvasya sva-ātma-vad a-bhedād a-doṣa iti cet, an-uttaraṃ bata, doṣaa-bhedād anyatra eka-vacanam iti cet. iha apy a-bhedād api na a-bhedaḥ, tad-vyatiriktaś ca na a-bhedād ātma-niṣpatteś ca. tathā tayor abhāve a-bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpaa-bhedād eva, āśraya-a-samaveta-rūpa-virahaś ca. a-bhedād guṇa-āder bhedakasya ca | a-grahād eka’-bhedād darśana-abhyāsa-nirmitaḥ || tad-rūpaa-bhedād dhetur iti cet. na jātiḥ karma-saṃśrayāt a-bhedābhyāṃ kārya-bheda-a-bhedāv ity a-hetukau a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo a-bhedi kim || tasya a-viśeṣe bāhyasya bhāvanāa-bhedina iva ābhānti bhāvā rūpeṇa kenacit ||69|| a-bhedina iva kenacid rūpeṇa pratibhānti, tad a-bhedinaḥ | na yuktā anumitiḥ pāṇḍu-dravyād iva a-bhedinaḥ | na yuktā anumitiḥ pāṇḍu-dravyād iva a-bhedinaḥ. sa ca a-rūpaḥ. tam eva eṣā gṛhṇatī a-bhedinī | eka-dhī-hetu-bhāvena vyaktīnām apy aa-bhedino bheda-pratibhāso hy upaplavaḥ || tatra a-bhede ’py aneka-dharmāṇaḥ pratīyante. te ’pi a-bhede ’py ayaṃ bhedo yad āśrayaḥ | tan nirhrāsa a-bhede ’py artha-bheda-kalpanāyām atiprasaṅgaḥ. a-bhede ’py uktam. sva-ātmanā eva a-bhede tu tata-bhede ’pi tad-akṣa-a-gocaratvataḥ | spṛśato ’py a-bhede ’pi na kaścid bhedaḥ syāt. tathā ca ayaṃ a-bhede ’pi, na hy ākāra-sāmyam eva bhāvānāṃ a-bhede ’pi bhedo ’yaṃ yasmāt tasya pramāṇatā | a-bhede ’pi yena yena dharmeṇa nāmnā yo viśeṣo a-bhede ’pi śaktasya a-pratīkṣaṇād yuktia-bhede, kāraṇa-a-viśeṣe kārya-a-viśeṣāt. viśeṣe a-bhede kārya-bhedo yuktaḥ. tasmād asti sā a-bhede kārya-bhedo yuktaḥ. bhedasya a-hetukatvaa-bhede kiṃ na śabdaḥ prayujyate. tadvad-doṣasya a-bhede ca atīta-anāgata-vastu-prabheda-grahaṇa-a a-bhede tu tat-svabhāva-nibandhana-arthakriyāa-bhede tu virudhyete tasya ekasya kriyā-a-kriye | a-bhede tu syātāṃ nāśa-udbhavau sakṛt ||167|| aa-bhede tāv eva na ato ’nyā vastuno gatiḥ ||236|| a-bhede bhede vā dṛṣṭāḥ ṣaṣṭhy-ādi-vibhaktayo a-bhede vā sthiteḥ sāmānyāt svarūpam eva tat a-bhedena ca vinā śabda-a-bhedo na yujyate | a-bhedena. punar viśeṣeṇa kārya-svabhāvayor uktaa-bhedena. punar viśeṣeṇa kārya-svabhāvayor janma a-bhedena vartante. te ’pi yathā-saṅketa-āhitaa-bhedena vyāptā na sādhyate tāvat sandigdho a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra a-bhedo ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi a-bhedo ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi a-bhedo ’pi teṣu cet ||170|| syād etat – satyaṃ a-bhedo ’sya a-bādhaka eva. sarvatra svabhāvena a-bhedo na yujyate | tasmāt tat-kāryatā api iṣṭā ’-bhedo na syāt. etena pariṇāmaḥ pratyuktaḥ, yo a-bhedo nīla-tad-dhiyoḥ | (54ab) na hi bhinna’-bhedo bhāsamāna-artha-tad-dhiyoḥ | (58ab) saty a-bhedo yathā sukha-ādiṣu śakty-avasthayoś ca eka a-bhedo yuktaḥ, atiprasaṅgāt. tasmād ya upalabdhi ’-bhedo vā vivekena vyavasthāpanāt. sāmānyaṃ a-bhedo hi nāma-aikyaṃ tāv iti ca bhedaa-bhedāv ity a-hetukau viśvasya bheda-a-bhedau a-bhedau kim āśrayau || tiras-kṛtānāṃ paṭunā apy a-bhedau kim āśrayau ||27|| iti saṅgraha-ślokau. a-bhedau ca syātāṃ tadvati vastuni | anyonyaṃ vā a-bhedau tad-āśrayau ||179|| cintyete sva-ātmanā

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SV_02218 V2_08606 SV_11719 SV_11823 VN_00601 V1_02608 VN_00906 HB_02506 V1_02511 V1_02002 V1_00702 NB_01004 V1_02904 SV_04903 V1_03614 V1_02205 VN_01021 SV_12328 SV_12327 SV_16219 SV_14321 SV_02513 SV_02503 SP_00005 SV_11324 PV_02255 PV_02197 VN_01416 NB_02028 VN_05212 SV_11123 V3_03106 V3_07609 SV_09607 V3_07605 V3_13301 NB_03124 SV_02406 PV_02260 VN_00808 HB_01112 V3_13707 SV_11101 PV_03055 V3_03411 SV_15015 SV_15021 PV_03058 V2_04711 SV_11306 V3_12904 V2_06706 SV_05107 SP_00023 PV_03050 SV_02302 V2_08614 V2_08614 SV_08405 SV_02301 V1_04104 SV_17207 PV_03050 SV_05107 SV_11317

tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bhedatasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bhedavastu bhavan niyamena śabda-arthābhyāṃ bhedaa-viruddha eva, na vastu-bhedaḥ. na ca bhedana ca sarve buddhi-vyapadeśās tad-bhedaa-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-bhedaḥ. etena buddhi-vyapadeśa-bheda-bheda-a-bhedāv ity a-hetukau viśvasya bheda’py asad-a-viśeṣāl laiṅgika-upabhogasya ca pramāṇasya, anyathā ca atiprasaṅgāt, na anveti. tatra pratyakṣaṃ kalpanā-apoḍham ca iti. tatra pratyakṣaṃ kalpanā-apoḍham -ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, bhavati, anyathā na eva asti, vastu-utpatter yena ekaṃ rūpam ekasya mana-āpam anyasya indriya-upanidhau ca punaḥ sambhavāt. na apy -bhāve ca tad eva na syāt. api ca kuta idam -karma-ādi-kṛto bauddhā api dṛśyante. tatra apy an-upayogam apauruṣeyam. bauddha-ādīnām pratyakṣayor apy an-upadiṣṭayor mantra| yathā atra apy evam iti ced dhantur na sati vā tasya api sva-ātmani vyavasthānād bheda-virodhāt. tac ca ātmani vyavasthitam -anyaś ca sarve te sva-ātmani sthitāḥ | ity śabda-artha-sambandhāḥ. puruṣeṣu vṛtteḥ. na ca tṛṣṇāvān sarva-ārambha-samāśritaḥ || so -hetau na dveṣo na doṣo ’taḥ kṛpā matā | na aṅguly eva nir-vivekā muṣṭiḥ, prasāritānām -pratyakṣa-nivṛtter abhāva-niścaya-abhāvāt. cet, syād etat, uttareṇa guṇa-doṣavatā mūḍhaprahāṇataḥ ||223 || mohaṃ doṣa-nidānam āhuḥ, sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭapratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv ’py a-virodhāt. yathā na bhavati mūrta ity ’py a-virodhāt, yathā na bhavati mūrta ity api nirastā bhavanti, yathā – nityaḥ śabdo api nirastā bhavanti. yathā nityaḥ śabdo -śeṣa-darśana-a-darśana-āyattatvāt, kvacid || mā bhūd gauravam eva asya na pāpaṃ gurvbuddhau samarpaṇam. ayaṃ punar ghaṭo -sūtra-ādibhyo bhavato ghaṭasya mṛt-piṇḍād na nirdiśyate. yukto ’yam artha iti sūtram tat-pakṣa-pātataḥ ||221 | na hi svabhāvo -para-rūpābhyāṃ gater meya-dvayaṃ matam || ’dhikriyete, na arthasya, vaktur upālambhād śabdāḥ, tathā api sambhāvyam eva eṣām tasmād yathārtha-vyakti-niyama-vat prakṛtyā ’pi viśeṣo ’rthakriyāṃ prati || yathā tathā viśeṣo ’rthakriyāṃ prati ||5|| yathā tathā tad anyathā samayena viparyāsayet. tena -vijñāna-utpādana-yogyatā-lakṣaṇam. yuta-upadeśa-apekṣatvāc ca. upalambha-yogyaca a-viśeṣe ’py abhimata-arthakriyā-yogyaca prativarṇitā || saṃyoga-ādy-āśraye yogyam -artha-karaṇe ’py a-yogyam ata eva tat | tad -bhāva-yogyatā-a-yogyatā-yogāt tulya-yogyatā-yogyatā-a-yogyatā-ayogāt, tulya-yogyatābhāva-abhāva-kālayos tad-bhāva-yogyatā-a-vastunor lakṣaṇaṃ yad arthakriyā-yogyatā bhāva-abhāva-kālayos tad-bhāva-yogyatāsyāt. sato ’py asiddhau sattā-vyavahāraarthaḥ svabhāva-niyataḥ sarvatra yogyatvāt. na dṛśyate || jñāna-mātra-artha-karaṇe ’py yogya-a-yogya-utpatter artha-saṃvāda-itarau, -jananam. tat samayena eva kṛtam iti. na

a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāraa-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāraa-bhedau na ativartate. rūpaṃ hi vastu. tasya aa-bhedau muktvā vastuno ’nyā gatiḥ. tasya rūpaa-bhedau vā vastu-sattāṃ vastu-bheda-a-bhedaa-bhedau vyavasthāpayet. a-bhinna-vedanasya aikye a-bhedau vyākhyātau. tatra yad uktam a-bhedau syātām. tathā hi na bhedād bheda ity aa-bhogatvād anya-bhoga-vat. liṅga-ayogād ato ’py a-bhraṣṭa-darśana-saṃskārasya gṛhīta-grahaṇasya a-bhrāntam (4abʼ) timira-āśu-bhramaṇa-nauyānaa-bhrāntam. abhilāpa-saṃsarga-yogya-pratibhāsā a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastua-bhrāntir iti cet, na, a-tat-pratibhāsinas tada-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ a-manaskārāḥ, ubhaya-sannidhāv api middha-ādia-mantra-oṣadham indra-jālaṃ bhāvena śikṣitam, a-mantratvam api vipratiṣiddham. mudrā-maṇḍalaa-mantratve tad-anyatra api koṣa-pānaṃ syāt a-mantrayor a-parijñānāt. upadeśe ’pi kathañcit a-maraṇatvataḥ ||272|| vināśa-vināśe ’pi na a-miśraṇam anyena. tasmād ime bhāvāḥ sajātīyaa-miśram eva. artha-antaram apy aneka-sambandhe a-miśrāḥ svayaṃ bhāvās tān miśrayati kalpanā || a-miśrāṇāṃ siddhānāṃ kaścit sambandho ’-bheda’-muktaḥ kleśa-karmābhyāṃ saṃsārī nāma tādṛśaḥ | a-muktiḥ pūrva-saṃskāra-kṣaye ’nya-aa-muṣṭitvāt, na apy artha-antaram, pṛthaka-mūḍha-smṛti-saṃskārasya atītasya vartamānasya a-mūḍhatvaṃ gamyata iti kiṃ punar-uccāritena. a-mūḍhasya doṣa-an-utpatteḥ, punar anyatra sata-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā a-mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad ’-mūrtatvāt. karma-vat parama-aṇu-vad ghaṭa-vad a-mūrtatve nityatva-darśane ’py anyatra anyathāa-mūrtitaḥ | mithyā-jñāna-tad-udbhūta-tarṣa’-mūlya-dāna-krayī, yaḥ svarūpaṃ ca na a-mṛt-svabhāvebhyo vṛkṣa-ādibhyo bhinnaḥ a-mogha-nīter draṣṭur mayā āgamitam āgamam ’-yatnena vinivartayituṃ śakyaḥ. śrotriya-kāpālika a-yathā-abhiniveśena dvitīyā bhrāntir iṣyate | a-yathārtha-abhidhānena. yadi sva-vacana-upagamaa-yathārtha-jñāna-hetutvam. na hi puruṣa-doṣaa-yathārtha-vyakti-niyamaḥ kiṃ na kalpyate. atha a-yathārthatve ’py anumāna-tad-ābhayoḥ | a-yathārthatve ’py anumāna-tad-ābhayoḥ | a-yathārtham api prakāśana-sambhavāt sa eva doṣaḥ. a-yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv iti a-yogya-ātmanoḥ prāpti-parityāgayoḥ svabhāvaa-yogya-utpatter artha-saṃvāda-itarau, a-yogyāt. a-yogyaṃ tac ca jāyate | nitya-yogya-svabhāvasya a-yogyatayā a-rūpaṃ tad dhy a-vastuṣu lakṣaṇam || a-yogyatayor deśa-kālayos tadvattā-itarayor a-yogyatayor deśa-kālayos tadvattā-itarayor a-yogyatā-ayogāt, tulya-yogyatā-a-yogyatayor deśa a-yogyatā ca iti vakṣyāmaḥ. sa ca (166cʼ) a-yogyatā-yogāt tulya-yogyatā-a-yogyatayor deśaa-yogyatvāt. tasmān na an-upalabhamānaḥ kasyacit a-yogyatve ca tad-a-pracyuter a-vidheyasya a-yogyam ata eva tat | tad a-yogyatayā a-rūpaṃ a-yogyāt. katham utpattir iti cet, vikalpānām a-yogye samayaḥ samartha iti yogyatā tat-

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V1_01305 V1_03505 V1_03505 PV_02085 V1_03505 V1_03702 SV_16925 V2_07012 SV_12613 VN_00802 PV_03358 V1_03815 PV_03050 SV_05505 SV_06316 PV_03044 PV_03205 PV_03028 V3_10310 PV_03031 SV_06223 PV_03497 PV_04086 V3_02604 HB_03809 HB_03701 SV_02621 V1_00413 PV_04286 PV_02233 HB_03811 PV_03180 SV_02808 PV_04013 HB_02909 V2_06412 PV_03105 SV_10122 PV_04276 V3_06404 V3_03106 PV_04240 V3_12208 PV_03150 SV_15922 VN_04115 VN_00415 VN_00315 VN_01702 VN_00107 VN_01706 SV_01416 V2_09706 SV_04814 SV_09211 SV_00212 SV_01417 V2_09707 V2_04512 V3_03103 V3_02506 V3_02504 VN_06309 VN_01707 VN_01708

anusmarati, an-anusmaran na yojayati, -rāge vā avayavi-rūpam a-raktam iti raktavā gatiḥ. avayava-rāge vā avayavi-rūpam an-āvṛttau | dṛśyeta rakte ca ekasmin rāgo darśanaṃ syāt. rakte ca ekasmin rāgaḥ, na indriya-buddhaya iti cet, na, tatra apy yasmāt svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ||37|| svarga-urvaśy-ādi-śabdaś ca dṛṣṭo -pāṭhāt. rūḍher apy ekāntena an-anumateḥ, ekaḥ syāt, kiṃ syāt. astu, pratyakṣasya sato || anyasya anyatva-hāneś ca na a-bhedo ||48|| anyasya anyatva-hāneś ca na a-bhedo ’py a-yogyam ata eva tat | tad a-yogyatayā asti. anyatra bhedād a-bhedinaḥ. sa ca kvacit sthity-abhāve. sa ca ayaṃ bhedo | a-sambandhaś ca jātīnām a-kāryatvād an-ārambhān na ālekhya-ādau vicitra-dhīḥ | na apekṣā-abhāvatas tayoḥ || tasmād idam asmād vibhaktam iti pratyeti. tad tasya kiñcana || sāmānya-buddhau sāmānyena śabdo dvaya-kṛd anyonya-abhāva ity asau | bhāvānām anyatra indriya-vibhramāt | bhedateṣv a-pakṣatā | nirākṛte bādhanataḥ śeṣe teṣv a-pakṣatā | nirākṛte bādhanataḥ śeṣe tal-lakṣaṇasya pratihetor a-sambhavād ca ataḥ. yady a-sambhavat-pratihetur hetuḥ, -samāropaḥ. tathā sadṛśa-aparāpara-utpattyā na ca tābhiḥ sva-santāna-bhāvinībhir adhika-abhiyogair api | mataṃ mama jagaty tu yathā-lābham ātma-snehāt pravartate | -vivakṣā, vyavacchedya-abhāvāt. jñānaṃ punar rūpā sva-buddhi-dhīḥ || atītam apa-dṛṣṭāntam ||48|| yad rūpa-ādi-darśana-anantaram -grahaṇaṃ śabda-kalpanā-āropita-ātmanām | an-anvayāt. pratijñā-artha-eka-deśatvāc ca abhāvaḥ. na, sarva-upalambha-nivṛtter atra bhedaṃ māyā-golaka-bheda-vat || tathā hy -a-sambaddhā bahavo ’rthā atīndriyāḥ | -ayogāt sthitir anyatra vāryate | yathā -ayogāt sthitir anyatra vāryate | yathā -mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, -bhāvinaḥ | kvacin na niyamo dṛṣṭyā pārthivakecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva|| śṛṅgaṃ gavi iti loke syāc chṛṅge gaur ity atha ca puruṣaḥ śabdānāṃ prayoktā ity iti. na, artha-antara-āder nigrahasthānasya a-samarthanaṃ kārya-hetāv api sādhana-aṅgabhavati. tasya a-samarthanaṃ sādhana-aṅgasādhana-aṅgasya a-samarthanaṃ sādhana-aṅgasādhanam, tasya nirvartakam aṅgam, tasya pakṣa-dharma-ādi-vacanam. tasya ekasya apy ca a-tal-lakṣaṇatvāt. viruddhāvyabhicāry na, yathokte ’bhāvāt. viruddhāvyabhicāry-nivṛtty-anujñāyāṃ ca eka-codanā-an-ādarād ’n-uktaḥ. atha abhāvam eva na icchet. tena na tad-eka-deśaḥ, pakṣa-śabdena samudāyaa-vacanam iti cet. anumāna-viṣaye -a-vacanam iti cet, anumāna-viṣaye -vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāvasarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evam syāt, tac ca pratikṣiptam iti na atra evam syāt. svayaṃ-siddhasya dharmiṇaḥ parigrahasanta iti kṛtvā sarve doṣā avaśyaṃ vaktavyā -vacanam. tad api vādino nigrahasthānaṃ tadnigrahasthānaṃ tad-a-vacane hetu-rūpasya eva

a-yojayan na pratyeti ity āyātam āndhyam aa-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ’-raktasya vā gatiḥ || na asty eka-samudāyo ’smād a-raktasya vā gatiḥ. avayava-rāge vā avayavia-riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra ’-rūḍha-artha-vācakaḥ | (320ab) anena eva ’-rūḍha-artha-vācakaḥ | śabda-antareṣu tādṛkṣu a-rūḍha-śabda-bāhulyāt, tad-arthasya puruṣa’-rūpa-ādi-rūpasya tad-vivekena buddhau svarūpeṇa ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi paśyantī dhīr ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi paśyantī dhīr a-rūpaṃ tad dhy a-vastuṣu lakṣaṇam || yathoktaa-rūpaḥ. tam eva eṣā gṛhṇatī tathā viplavata ity ’-rūpaḥ. rūpavattvena tv asya darśanaṃ kevalaṃ a-rūpatā || yac ca vastu-balāj jñānaṃ jāyate tad a-rūpatvān na saṃyogaś citro bhakteś ca na a-rūpā rūpāṇām āśrayeṇa upakalpitā | tad-viśeṣaa-rūpāṇāṃ kutaḥ. bhāve vā na asantaḥ syuḥ, tala-rūpāyām api īkṣaṇāt | artha-bhrāntir api iṣyeta a-rūpo rūpavattvena darśanaṃ buddhi-viplavaḥ ||127 a-lakṣaṇa-vibhrāntaṃ smaraṇaṃ tad-vikalpakam || ’-lakṣaṇa-vṛttitaḥ || svayam-iṣṭa-abhidhānena ’-lakṣaṇa-vṛttitaḥ ||24|| dṛṣṭer vipratipattīnām a-lakṣaṇam eka-saṅkhyā-vivakṣā, vyavacchedyaa-lakṣaṇam etad a-śakya-niścayatvāt. hetv-abhāvo a-lakṣita-nānātvasya tad-bhāva-samāropāt sthitia-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity a a-labdha-sadṛśa-pratigrāhakaṃ prayāsyati payoa-lābhe matta-kāśinyā dṛṣṭā tiryakṣu kāmitā || a-liṅga-dharmaḥ. kathaṃ liṅgasya lakṣaṇaṃ syāt. a-liṅgaṃ ca artha-vedanam | siddhaṃ tat kena a-liṅgaṃ niścaya-jñānaṃ bhavati. tat katham asati a-liṅgatva-prasiddhy-artham arthād arthaa-liṅgatvam. na ca yatra pradeśa-mātraṃ tatra a-liṅgatvāt, ātma-parayor a-pratipatteḥ. tasmād a-liṅgam ā-bālam a-saṃśliṣṭa-uttara-udayam | a-liṅgāś ca kathaṃ teṣām abhāvo ’nupalabdhitaḥ ||1 a-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati || a-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati ||4 a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. a-loha-lekhya-vat || bhāve virodhasya a-dṛṣṭau a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha a-laukikam | gava-ākhya-pariśiṣṭa-aṅga-vicchedaa-laukiko ’yaṃ vyavahāraḥ. sarvathā śabdaa-vacana-prasaṅgāt, evaṃ hi tā na pṛthag vācyā a-vacanaṃ tad-vādinaḥ parājaya-sthānam, aa-vacanaṃ tad-vādinaḥ parājaya-sthānam ārabdhaa-vacanaṃ tad vādino nigrahasthānam, a-samarthane a-vacanaṃ tasya aṅgasya an-uccāraṇaṃ vādino a-vacanam a-sādhana-aṅga-vacanam. tad api vādino a-vacanam iti cet. anumāna-viṣaye ’-vacanād iṣṭam. a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. a-vacanam eva syād anya-vyāvṛtty-an-abhidhāne. a-vacanam. tad eva idānīṃ katham abhāvo na asti a-vacanāt. vyāptir vyāpakasya tatra bhāva eva, ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. a-vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ ca a-vacanān na pratiṣedhe doṣaḥ. sva-upagamaa-vacane ’pi pakṣe kiñcid virudhyate. atha a-vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na, a-vacane vā nigrahaḥ, ekena api tat-sādhanaa-vacane hetu-rūpasya eva a-vacanena siddher a-vacanena siddher abhāvāt. atha vā tasya eva

a

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33

PV_03083 V2_04708 PV_03082 V2_04706 SV_12920 SV_12908 SV_12911 SV_06602 PV_03011 V3_00310 SV_04828 V3_12804 NB_03114 SV_04313 SV_04212 PV_04125 V3_03903 V1_02906 V3_07807 PV_03080 PV_04133 V3_04004 PV_03043 SV_08410 SV_04905 SV_03609 SV_15104 HB_02308 SV_04826 SV_11911 SV_06503 SV_08405 PV_03050 V3_07704 V2_06903 PV_04089 SV_11912 SV_13414 PV_04135 V3_04007 PV_03032 SV_03509 PV_02203 SV_14707 SV_11611 SV_14804 SV_14706 PV_03033 SV_03512 V2_04901 V2_04505 HB_03110 SV_03513 SV_09204 SV_14715 V2_05211 VN_05612 VN_05708 SV_11604 PV_02204 PV_03089 VN_04203 PV_02284 VN_02807 V3_00604

ca tayos tad-rūpa-śūnyayoḥ | tad-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ | tad-rūpa| pratibandhāt tad-ābhāsa-śūnyayor apy | pratibandhāt tad-ābhāsa-śūnyayor apy pada-vākya-bhedānāṃ bhedo na syāt. na apy vyaktiḥ pratyuktā, vyakta-a-vyakta-virodhāt. vākya-avadhāraṇam ity api mithyā, tasya a-vṛttiś ca yuktā vyāghātāt. na ca anyatra sama-rūpatvāt tad-vyāvṛtti-samāśrayāt || tad yataḥ para-upagatena siddhiḥ syāt. sato ’py a-doṣa iti cet, tulyaṃ tad vyāvṛttimataḥ, na ca anyo ’vyabhicārī. tasmād na ca anyo ’vyabhicārī. tasmād nir-āśrayās tad-bheda-darśana-āśrayatvāt. na -ādy-a-pratīter a-tādrūpyam, teṣāṃ ca śaśini vāraṇe ’pi na duṣyati || tasmād śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād na, a-bhrāntam iti nirdeśāt. ata eva vikalpo gamakaḥ syāt, na anyathā. puruṣa-pravṛtter varṇa-sāmānye na ayaṃ doṣaḥ prasajyate || na rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | duṣyate || tasmāt samānatā eva asmin sāmānye sarvaṃ sāmānyam an-arthakriyā-yogyatvād -bhrānti-darśanena vyabhicārāc ca, bhrānter vācyeṣu puruṣa-āyatta-vṛttīnāṃ śabdānām eva syāt tasminn a-kṛtake mate | nityebhyo -vyatireka-siddhir iti cet, na, a-kṣaṇikatve vyāvṛtti-tadvantau kiṃ na iṣyete, vyāvṛtter nirarthakāḥ santaḥ pada-ādi parikalpitam | śabdānāṃ buddhi-viplava-viṣayatvāt. tatra ca -kṣamaḥ | (166ab) idam eva hi vastveva tat | tad a-yogyatayā a-rūpaṃ tad dhy api khalu jñeyatva-ādayo dharmāḥ kathañcid tato ’rtheṣu jñāna-utpattir iti śabdo eva tayā asiddha-hetv-ādi pratiṣidhyate || hi vacana-aṅgena tadvān syāt. santo ’py dhvanayaḥ sammatā yais te doṣaiḥ kair apy iti śrāvaṇa-uktyā prakāśitam || sarvathā iti śrāvaṇa-uktyā prakāśitam ||31|| sarvathā abhāvāc ca na rūpiṇī | niḥ-svabhāvatayā -vyavahāraḥ parasparaṃ tattva-anyatvābhyām mokṣo nityasya tat kutaḥ | anityatvena yo iti na kaścit kutaścid anyaḥ syāt. evaṃ ca śabdasya artha-antare vaiguṇyam arthānāṃ ca tasya kiñcij jñānam. tad-abhāvān na sidhyaty janmā iti cet. sarva-kāraṇānāṃ parasparam vacanān matam || yadi vastu na vastūnām -bheda-a-karaṇam iti. etac chabda-arthe -vat sāmānyasya ca vastuno ’nyatvena tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya abhāva-vyavahāra-sādhanī iti viśeṣaṇaṃ ca vastuni tu svalakṣaṇe sāmānya-lakṣaṇam cet pravṛttāḥ ko vacanasya niṣeddhā. na hy tat-pratibhāsanāt tad a-tad-rūpam apy -tulya-vyatireko ’pi. tena ayam a-doṣa ity ananubhāṣaṇa-vad apratibhayā eva gamyatvād ko viṣaya iti vaktavyam, nir-viṣayatvād sthita-sambandha-abhāvād a-sambandhino sa hetur na hi kasyacit || bandha-mokṣāv abhāvasya prasādhikā | yasya a-pramāṇaṃ sā nirarthakam iṣṭam iti cet, yasya kasyacid || pramāṇa-tattva-siddhy-artham anumāne ’py sādhanasya jānāty eva hi, jānan katham -sādhanayor a-gamakatvāt. ekasya bhāve

a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ || a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ ||4|| a-vañcanam || tad-rūpa-adhyavasāyāc ca tayos tada-vañcanam ||3|| tasyās tad-rūpa-śūnyāyās tada-varṇa-kramam anyac chabda-rūpaṃ paśyāma ity a-varṇa-bhāge ca vākye ’-sakala-śrāviṇo ’-sakalaa-varṇa-rūpa-saṃsparśinaḥ kasyacit kadācid aa-vartamānaṃ sāmānyaṃ syāt. sāmānyasya vṛttir na a-vastv-abhidheyatvāt sāphalyād akṣa-saṃhateḥ | a-vastu-kṛtā pratipattir asat-pratipattiṃ na a-vastu-grāhī ca vyāvṛtti-vādināṃ śābdaḥ a-vastu-darśana-bala-pravṛttam āgama-āśrayam a-vastu-darśana-bala-pravṛttam āgama-āśrayam a-vastu-dharmatā tat-svabhāvasya eva tathā khyāteḥ. a-vastu-dharmatā. na eṣa doṣaḥ. jñānaa-vastu-niyata-saṅketa-dhvani-bhāvinām | yogyāḥ a-vastu-niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ ’-vastu-nirbhāsād visaṃvādād upaplavaḥ | a-vastu-pāratantryāt. yaṃ hi puruṣaḥ sādhayitum a-vastu-rūpaṃ tasya eva tathā siddhe prasādhanāt | a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ || a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ || ’-vastu-lakṣaṇam | kāryaṃ cet tad anekaṃ syān a-vastu. vastu tu viśeṣa eva tata eva tana-vastu-saṃvāda iti cet, na, yathoktena eva a-vastu-sandarśināṃ yathā-abhyāsaṃ vikalpa’-vastu-sāmarthyān na hi janma asti kasyacit ||285 ’-vastutva-prasaṅgāt. śaktir hi bhāva-lakṣaṇaṃ a-vastutvena a-sādhanatvāc cet, tat tulyaṃ jāteḥ, a-vastuni kathaṃ vṛttiḥ sambandhasya asya a-vastuni vastu-sāmarthya-abhāvāt. tathābhūtaa-vastunor lakṣaṇaṃ yad arthakriyā-yogyatā aa-vastuṣu lakṣaṇam || yathokta-viparītaṃ yat tat a-vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ ’-vācakaḥ syāt tasya iti sambandhaś ca na a-vācakatvāc ca ayuktaṃ tena iṣṭaṃ svayam ātmanā | a-vācakā varṇāḥ. tan na teṣu vācya-vācakaa-vācakāḥ | dhvanibhir vyajyamāne ’smin vācake a-vācya-rūpatvāt siddhyā tasya samāśrayāt | a-vācya-rūpatvāt siddhyā tasya samāśrayāt | a-vācyaṃ kutaścid vacanān matam || yadi vastu na a-vācyaḥ pratanyate. na hy anyo dharmo dharmiṇo ’-vācyaḥ sa hetur na hi kasyacit || bandha-mokṣāv a-vācyatā ity api kārya-kāraṇa-bhāva eva śabdaa-vācyatā ity utpanno ’rthaḥ sambandhavān yady a-vācyatā-lakṣaṇam artha-rūpasya. tad bhavatā a-vācyatā syāt. tathā ca sarvaḥ sarvasya a-vācyatvaṃ kathañcana | na eva vācyam upādāna’-vācyatvaṃ dharma-dharmiṇoḥ. vastuni tu a-vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya a-vācyatvāt. yat kvacid dṛṣṭam, tasya yatra a-vācyam, anupalabdhi-lakṣaṇa-prāptānām api tatra a-vācyam abhāvāt. nanu ca dharma-dharmiṇor aa-vācyam arthaṃ buddhayaḥ samīhante. sambandhasya a-vācyam iti. na, tasya niḥ-svabhāvatvāt svayam. a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśanaa-vācyam. yathā ananubhāṣaṇe ’-pradarśitaa-vācyā eva syāt. na uttara-ajñānam ajñānaṃ kiṃ ’-vācyāḥ syuḥ. tatra apy arthair eva saha utpāde ( a-vācye ’pi na vidyete kathaṃcana | nityaṃ tam a-vācyo niṣedhas tena sarvathā || etena tada-vādino ’pi hi nirarthaka-abhidhāne kiṃ na a-vāraṇāt | prayoga-darśanād vā asya yat kiñcid a-vikala-antaḥ-karaṇaḥ pratijñām eva pratijñā’-vikala-kāraṇasya prāg-bhavato ’bhāvād virodhaḥ,

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V3_06503 NB_03073 V2_04610 V1_03413 SV_15614 SV_08321 SV_08324 PV_02224 PV_02161 SV_08321 SV_03205 PV_03177 PV_03182 V1_02903 V1_00703 V1_00909 PV_03182 V1_02710 PV_03288 PV_03075 PV_03142 V1_02904 PV_03133 PV_03207 PV_03300 PV_03141 PV_04234 V2_05515 SV_13209 SV_08124 SV_11703 PV_02060 PV_02060 SV_07218 PV_02061 SV_12926 V3_11912 V3_11910 V3_06110 SV_07706 V1_01008 SV_16911 PV_03206 PV_03493 V3_12903 PV_03496 PV_03491 PV_03492 PV_03492 PV_03256 V3_03108 SV_16815 VN_04310 VN_04218 VN_04216 VN_04308 SV_05823 VN_05608 VN_04215 VN_05609 VN_05610 PV_02006 PV_02164 SV_11008 V2_06613

punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid sandehāt. dvividho hi padārthānāṃ virodhaḥ. kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny a-bhedāt. na vā kasyacid āvaraṇam ity (293c) yato hi bhāva-śakteḥ phala-utpattiḥ sā a-vikaleṣu sarveṣu viśeṣeṣu bhavati. na tv rūpasya eka-sthitāv api vaikalyam asti. snehaḥ kiṃ tv artha-guṇa-darśanāt || kāraṇe vastu naśyen na āśritam āśraye | tiṣṭhaty eka-viśeṣa-apāye ’pi na bhavati. punar apy kāraṇa-antara-apekṣatvāt. anubhavo hi yathā kim iti īkṣate | asti ca anubhavas tasyāḥ so gṛhyeta na syāt tat pūrva-dhī-grahaḥ || so tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. -nauyāna-saṅkṣobha-ādy-an-āhita-vibhramam abhilāpa-smṛty-antara-abhāvāt siddham yathā | a-śakya-samayaṃ tadvad anyad apy yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad kalpanā-jñānam āśraya-upaplava-udbhavam | a-nimittakam || svalakṣaṇe ca pratyakṣam || teṣāṃ pratyakṣam eva syād bālānām jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv || manasor yugapad-vṛtteḥ sa-vikalpa| nānā-arthā ekā bhavet tasmāt siddhā ato ’py apy anyathā eva vikalpikā || tasmāt tasya -āder bāla-dhī-vad a-kalpanām | āhur bālaprakalpayati dhīr yathā || taṃ tathā eva prakalpayati dhīr yathā ||25|| taṃ tathā eva ca. saṃskṛtasya upalambhe ca kaḥ saṃskartā etat. kriyā-upakāra-apekṣasya vyañjakatve ||234|| ghaṭa-ādiṣv api yukti-jñair a-viśeṣe vigame sa na ucchvasiti kiṃ punaḥ || upādānana upādeyasya vikriyā | kartuṃ śakyā yogyatve tad-apekṣā na yujyate | sāmānyasya śakyā a-vikāreṇa mṛdaḥ kuṇḍa-ādino yathā || na syād ity uktam. tac ca yatna-prerita-ādi-darśanāt. mano-vijñānasya pūrvakam yathāsvam indriya-viṣayau hetū. pūrvakaṃ ca upalambha-vṛttiṃ darśayati. tadā hi tāny na hy anya-dravya-vṛtter bhāvasya tato samartham, sannihita-viṣaya-balena utpatter -sambhavāt. tat-pratyayāc ca tad-bhaktānām citro bhakteś ca na āśrayaḥ || pratyekam -vibhramaḥ || vicchinne darśane ca akṣād laukikaṃ tu pradeśam āśritya brūmo vicchinnavarṇān prapadyate || iti varṇeṣu rūpa-ādāv ca buddhīnāṃ saṃvittau tad-dhvani-śruteḥ | || vicchinnaṃ śṛṇvato ’py asya yady -vibhramaḥ | hrasva-dvaya-uccāraṇe ’pi syād taṃ pratipadyeta sukha-ādīn eva sā katham || vādaṃ bādhate, nidāna-a-praśamanena nidānino tad-vyākhyānam apy apauruṣeyaṃ sampradāya-abhidhāne nirarthakam eva iti na pṛthag -uccāritam ity-evam-ādinā kāraṇena, tad prativādibhyāṃ trir-abhihitam apy a-vijñātam na prativādī nigṛhyate. jāḍyāt parṣad-āder antareṇa tathā grahītum a-śakyatvāt, parihartavyaḥ parān anupratibodhya iti. parṣat-prativādibhyāṃ trir-abhihitam apy ca ajñānam. vijñātaṃ parṣadā prativādinā yad tad ajñānaṃ nāma nigrahasthānam. arthe khalv -adhigateḥ param || prāptaṃ sāmānya-vijñānam syāt kasyacit kiñcit kutaścit tena kiñcana | jñātum a-śakyatvāt, na an-iṣṭeḥ. tādṛśām jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām

a-vikala-kāraṇasya bhavato ’nya-bhāve ’bhāvād a-vikala-kāraṇasya bhavato ’nya-bhāve ’bhāvād a-vikala-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na a-vikalā iti na phala-vaikalyaṃ syāt. na hi a-vikale ’py a-bhinne rūpe. kāryaṃ hi kutaścida-vikale ’pi tasminn a-bhavat tasya a-janaka’-vikale tasmin kāryaṃ kena nivāryate | kā vā saa-vikale yāti tat-tulyaṃ cen na bhedataḥ || bhūta a-vikaleṣu sarveṣu viśeṣeṣu bhavati. na tv aa-vikalpa-abhyāsaṃ niścaya-pratyayān janayati, ’-vikalpaḥ kathaṃ bhavet || tayā eva anubhave ’-vikalpaḥ sva-viṣayo vijñāna-anubhavo yathā | aa-vikalpaka eva sphuṭa-avabhāsa iti. svapnaa-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ a-vikalpakam || sāmānya-vācinaḥ śabdās tad-ekaa-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ a-vikalpakam ekaṃ ca pratyakṣa-ābhaṃ caturvidham | a-vikalpatayā vinā | vikalpena na sāmānya-grahas a-vikalpanāt | saṅketa-upāya-vigamāt paścād api a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata a-vikalpayoḥ | vimūḍho laghu-vṛtter vā tayor a-vikalpikā | vikalpayann apy eka-arthaṃ yato a-vikalpe ’pi prāmāṇyaṃ pratiṣidhyate | a-vikalpe ca hetuṃ saṅketa-mandatām || teṣāṃ a-vikalpya-artha-bheda-āśrayam upāgatāḥ | anādia-vikalpya artha-bheda-āśrayam upāgatāḥ | anādia-vikāriṇaḥ | (254ab) syād etat – sann api na ’-vikāriṇaḥ | na apekṣa-atiśaye ’py asya ’-vikāriṇām | vyañjakaiḥ svaiḥ kutaḥ ko ’rtho a-vikāreṇa na upādeyasya vikriyā | kartuṃ śakyā a a-vikāreṇa mṛdaḥ kuṇḍa-ādino yathā || a-vikṛtya a-vikāryasya tat sāmānyavataḥ kutaḥ ||147|| na a-vikṛtya hi yad vastu yaḥ padārtho vikāryate | a-viguṇa-karaṇānāṃ dṛṣṭam, anyathā na iti. kāraṇa a-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ a-viguṇaṃ vijñānam, tasya viṣaya-antara-vikṣepaa-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. ’-vicalato bhinna-deśena bhāvena tad-ubhayaa-vicārakatvāt, vicārakatve ca indriya-manoa-vicāreṇa pratipatter bahuṣv adhyetṛṣu a-vicitratvād gṛhīteṣu krameṇa ca | na citra-dhīa-vicchinna-adhiropaṇam | na akṣāt sarva-akṣaa-vicchinna-avabhāsi-vijñāna-utpādana-yogyatāa-vicchinna-avabhāsinī | vicchinnā apy anyayā a-vicchinna-ābhatā na syād ghaṭanaṃ ca nirākṛtam | a-vicchinna-vibhramaḥ | hrasva-dvaya-uccāraṇe ’pi a-vicchinna-vibhramaḥ || vicchinne darśane ca a-vicchinnā na bhāseta tat-saṃvittiḥ krama-grahe | ’-vicchedāt, madhura-śītala-snigdhair iva vyādheḥ a-vicchedād āgatam, tato ’rtha-siddhir iti cet. a-vijñāta-arthaṃ nāma nigrahasthānam iti. a-vijñāta-artham, a-sāmarthya-saṃvaraṇāya a-vijñāta-artham. yad vākyaṃ parṣadā prativādinā a-vijñāta-pratipādana-a-sāmarthya iti vijetā na a-vijñāta-vṛkṣeṇa a-vṛkṣasya api tad-vyavacchedaa-vijñātaṃ ca ajñānam. vijñātaṃ parṣadā a-vijñātam a-vijñāta-artham. yad vākyaṃ parṣadā a-vijñātam, tad ajñānaṃ nāma nigrahasthānam. a-vijñāte na tasya pratiṣedhaṃ brūyād iti. etad a-vijñāte svalakṣaṇe | yaj jñānam ity abhiprāyāt a-vijñānasya vijñāna-an-upādānāc ca sidhyati || a-vitatha-abhidhānāt. tathā hy ayam evaṃ na vā a-vitatha-abhidhānāt. tathā hi na anya-guṇa-doṣa-

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SV_15201 SV_12624 V1_02711 SV_15020 V2_06705 SV_12322 SV_17317 SV_16512 SV_17118 SV_16208 V3_13710 V1_00106 V1_01111 NB_03130 PV_03356 V1_03812 V1_01113 NB_03120 SV_05018 PV_03217 SV_11114 VN_06810 SV_17018 SV_05017 SV_05020 SV_16512 PV_03091 SV_05915 SV_17207 PV_02064 V2_09112 SV_14207 SV_09718 SV_14424 V2_08109 PV_02160 PV_02193 PV_02055 PV_03463 V3_10108 V3_07802 V3_07708 V3_10207 V3_10111 V3_10108 V3_10101 V3_10109 V3_10410 SV_02722 V3_11003 SV_00912 SV_00917 V1_00410 VN_01119 SV_06026 VN_06615 PV_03423 SV_12127 VN_01203 V1_02703 PV_02174 PV_04202 V3_05507 PV_03277 V1_02603

-dharmāṇaḥ śabdāḥ. tattve vā kuta etad ca sarvo vyavahāro ’pauruṣeyaḥ. na ca sarvo -avabhāsi bhaya-ādāv iva, tad a-vikalpakam eva niyama-kāraṇa-abhāvād ayuktam iti cet. āgamaḥ, praṇetur dur-anvayatvāt. apauruṣeyam apy apauruṣeyatve katham idānīm apauruṣeyam prāmāṇyaṃ vedasya sādhayitu-kāmaḥ prāha, -vaśāt taṃ tam āviśanto dṛśyante. teṣām a-paśyatām ||324|| ity antara-ślokaḥ. tasmād para-kriyā-darśana-pūrvakam eva anyaḥ karoty -dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā niyamena samyag-jñāna-pūrvakatvād -niścaya-lakṣaṇatvāt. na etad asti, yasmād yathā a-sarvajñāḥ kapila-ādayo ’n-āptā vā ca iyaṃ meya-māna-phala-sthitiḥ | kriyate ca iyaṃ meya-māna-phala-sthitiḥ | kriyate arthasya tad-indriya-jñāna-utpattāv na tat tatra asti. tad yathā – kvacid viplavād āntarād api keśa-ādi-vibhrama-vat. ete vilakṣaṇāḥ || yathāsvaṃ-pratyaya-apekṣād doṣa-jātīnāṃ jātiḥ sat-kāya-darśanāt || sā ity etāvan-mātram iṣṭam iti. loke jana-pravādāt. te ca sarve janā rāga-ādyna pratyeti iti cet. a-śaktir eṣā vikalpānām tasyā vikalpa-lakṣaṇatvāt. vikalpa eva hy a-vidita-artha-niyamānām atyakṣa-āveśād na bhidyate || viruddhaṃ tac ca sa-upāyam śiṃśapā-ādi-bheda-vat. atha api syāt – yogyatvāt. a-yogyatve ca tad-a-pracyuter ’pi tad-dhetus tena bhāvasya kiṃ kṛtam | a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na -utpattau bhavet kāṣṭhasya darśanam ||269|| anityatve yathā kāryam a-kāryaṃ vā |275|| katham asan vināśo bhāvaṃ nāśayet. ato tathābhāve ’py anyatra hetor vaikalyād śabdaś ca hetv-arthaḥ sva-āśrayeṇa ca || vīta-rāgāṇāṃ dayayā karmaṇā api vā | ākṣipte bhavet || nivṛtte ’py anale kāṣṭha-vikāra| vyaktāv an-anubhūtāyāṃ tad-vyaktatvadharmiṇi. sandigdha-sādhya-dharmā apy evam sādhya-abhāvam. katham idānīṃ hetur tat-pakṣa-sapakṣa-anyataratva-ādīnām lakṣaṇa-bhedas tu kathita eva. na hy a-niścayān niścayaḥ. vyatireka-a-niścayo hy ubhaya-niścita ity a-niścayāt siddham nanu pakṣa-ādīnāṃ parasparato bhedād -sādhya-dharmā apy evam a-vipakṣa iti tad samāśrayāḥ sarve hetavo vyākhyātāḥ, yathā – agni-sattā-bhāvanā-vimuktayā buddhyā katham -abhinandinaḥ pratisandhi-bandhāt. ata eva api vṛtteḥ. sā eva rāga iti cet. iṣṭam, ’bhāvāt. kāruṇikasya api niṣ-phala ārambho kathayed yathā-upadeśaṃ pravartamānasya nānā. ekaś cet, katham idānīm idam ekatra ca a-tathābhūtān api tathā-adhyavasitān tatra ekā prakṛtiḥ sukha-duḥkha-mohaḥ. tadsaṃsmṛteḥ || bhedena an-anubhūte ’sminn yaḥ svabhāvo yaj-janmā dṛṣṭaḥ so ’nyatra apy na lakṣayati. śaktir avasthā ity eko bhāvo dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād -vat | rūpa-ādi-van na niyamas teṣāṃ bhūta|| yan-nāntarīyakā sattā yo vā ātmā svo yan-nāntarīyakā sattā yo vā ātmā svo na dṛṣṭaṃ tv anyad antarā || saṃsargād na anyā buddhir anyo ’nubhavaḥ. saṃsargād

a-vitatha-artha-pratītaya eva iti. na hy agnir ’-vitatha iti vyarthaḥ pariśramaḥ. atha vākyam a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya a-vitatha-vyakti-niyame kiṃ kāraṇam. tasmād a-vitathaṃ syāt. na, tasya ayogād artha-abhidhāne a-vitatham. tathā hi bauddha-itarayor mantraa-vitathāni veda-vākyāni, yatra a-pratipattiḥ, a-vidita-artha-niyamānām atyakṣa-āveśād a-vidvān a-vidita-artha-vibhāgeṣu śabdeṣv ekam artham a-vidita-kartāraś ca kecid iti sarveṣāṃ keṣāñcid a-vidito janena || pramāṇa-viniścaye parārthaa-viduṣāṃ tad-vyutpādana-artham idam ārabhyate. a-vidyamāna-a-bhede ’pi tad-akṣa-a-gocaratvataḥ | a-vidyamāna-sarvajñatā-āptatā-liṅga-bhūta-pramāṇa ’-vidyamānā api grāhya-grāhaka-saṃvidām || ’-vidyamānā api grāhya-grāhaka-saṃvidām ||47|| a-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ a-vidyamāno ghaṭaḥ. na upalabhyate ca upalabdhia-vidyā-udbhavād viplavatve cakṣur-vijñāna-ādiṣv a-vidyā-upapluta-ātmanām | vijñaptir vitathaa-vidyā tatra tat-snehas tasmād dveṣa-ādi’-vidyā-timira-paṭala-ullekhanas tattva-dṛṣṭer a-vidyā-parītatvād a-sambhāvanīya-yāthātathyaa-vidyā-prabhavāt. na vai bāhya-apekṣā eva a-vidyā. sā svabhāvena eva viparyasyati. na evam a-vidvān eva doṣa-upaplavaḥ kaścit tattvaṃ a-vidhāya a-pidhāya ca | pramāṇa-uktir niṣedhe yā a-vidhāya niṣidhya anyat pradarśya ekaṃ puraḥ a-vidheyasya puruṣāṇāṃ kvacid upanayana-apanayana a-vināśa-prasaṅgaḥ sa nāśa-hetor mato yadi || a-vināśa-svabhāve bhāve tad-anumānam. kathaṃ na a-vināśāt (270aʼ) kim ity artha-antarād arthaa-vināśini | (193ab) anena udāharaṇam anayor ’-vināśī bhāvaḥ syād ity a-prasaṅga eva. vināśād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nira-vinirbhāga-vartitvād āśrayo ’yuktam anyathā | ’-vinivṛtti-iṣṭeḥ sahakāri-kṣayād alam || na a-vinivṛtti-vat | tasya a-nivṛttir iti cen na a-viniścayāt || atha arthasya eva kaścit sa a-vipakṣa iti tad a-vipakṣatvam a-niścita-sādhyaa-vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣaa-vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na a-vipakṣa-śaṅkāyāṃ sādhya-abhāva-vyavacchedaa-vipakṣa-śabdena ucyate. tata eva katham abhāvaa-vipakṣatvaṃ dharmiṇi. sandigdha-sādhya-dharmā a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā a-vipakṣatvam a-niścita-sādhya-vyatireka-vyāvṛtti a-vipakṣatvāt, tat-samudāya-eka-deśatvād itya-viparyasto nāma. tad-ākāra-samāropa-saṃśayaa-viparyāsa-udbhavā sā na doṣaḥ. asaty ātma-grahe a-viparyāsa-samudbhavān na doṣaḥ. asaty apy ātma’-viparyāsād iti cet. na, parārthasya eva a-vipralambha-artham. tad yathā-dṛṣṭa-sādharmyāt a-vibhakta-ātmani niṣ-paryāyaṃ paraspara-vyāhataṃ a-vibhakta-bāhya-adhyātmika-bhedān pratipattā a-vibhakta-yonikam idaṃ vyaktaṃ tad-anvayaa-vibhakte sva-gocaraiḥ | evam etan na khalv evam a-vibhajyamānaḥ sva-ātmanā tat-kārya-dharmatāṃ na ’-vibhāga iti pakṣe ’yaṃ virodha uktaḥ. atha asty a-vibhāgaḥ. punas tad-dravya-santāna-sthiti-kāraṇa a-vibhāgataḥ || tat-tulyaṃ cen na rāga-ādeḥ saha’-vibhāgavān | sa tena avyabhicārī syād ity ’-vibhāgavān | sa tena avyabhicārī syād ity a-vibhāgaś ced ayo-golaka-vahni-vat | bheda-aa-vibhāgaś ced ayo-golaka-vahni-vat | vibhaktāv

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SV_07407 SV_06606 PV_03353 V1_03805 PV_03132 PV_03130 V3_13710 V1_01411 PV_02206 PV_02254 PV_02243 V3_02006 PV_02282 VN_04008 VN_06010 SV_12211 SV_11822 V3_10709 SV_15226 SV_12226 NB_03077 SV_16116 SV_16113 SV_12430 V3_11401 VN_01407 V3_08304 SV_12431 V2_06004 PV_02194 SV_00511 V3_02303 SV_06723 SV_05304 V2_06004 SV_00511 VN_03312 VN_01219 VN_01201 V3_01703 V3_13009 SV_13801 SV_04205 PV_03242 SV_16931 V3_01805 PV_02106 SV_14712 SV_09606 V3_07605 SV_03916 SV_16930 SV_16419 PV_04146 PV_02212 PV_03271 SV_16419 SV_01419 V3_01612 SV_17002 SV_15926 SV_16933 HB_02505 PV_02128 V3_09212

a-niścayo na syād eka-niścayo vā. tasyā vā a-vyatireko na syād ity uktam. tad ayam kathaṃ satyaṃ na jāne ’ham api īdṛśam || -lakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ. || a-vyāpṛta-indriyasya anya-vāṅ-mātreṇa || viśada-pratibhāsasya tadā arthasya apy avaśyam avadāta-dhiyo ’yam eva bhāvo -bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane || sātmye ’pi doṣa-bhāvaś cen mārgavan na prāha tena eva duḥkhaṃ duḥkhān nir-ātmatām | cet tasya tatra ātmany api sā samā || tatra bhāva-a-parityāgād arthasya icchā-pravṛttyor || tataḥ parārtha-tantratvaṃ siddha-arthasya hetv-antara-abhidhāne ’pi na nigraham arhaty viruddha-abhyupagamayor vivādaḥ syāt, vyatirekī dharma-dvaya-avatāro vastu-sāmānye -bhedas tu syāt pūrva-ukta-krameṇa. sa ca -bhāve hy apara-abhāvo niścīyate. na ca tasya a-sambhave pramāṇaṃ paśyāmaḥ. na ca -puruṣayor na kiñcid virodha-darśanam iti na vaktṛtva-sarvajñatvayor na sambhavati. na ca -kṛtā iti na sthita-kramā varṇāḥ, icchāvarṇānāṃ pravṛttā racanā-kṛtaḥ | icchāanyathā adhyetuṃ na śakyate. na hi viśeṣaṇam -upakāra-niyama-abhāvād anaikāntika eva ity dravyasya pariṇāma iti iṣṭaṃ syāt. tad yogyatāyās tu dravya-antara-anapekṣatvād vipakṣeṇa asmād dhetuṃ vyāvartayati. vidhau viruddho vā vidhīyeta a-viruddho vā. karma bhava-tṛṣṇā-vilaṅghinām | duḥkha-jñāne vidhau viruddho vā vidhīyeta a-viruddho vā. a-bādhya-bādhakayor ekataḥ siddhir prāk. a-tat-prayojana-vyāvṛttis tu bhinnānām api sāmarthyaṃ dṛṣṭam iti samūhe ’pi śaktir vā. vidhau viruddho vā vidhīyeta niṣedhena vā. vidhau viruddho vā vidhīyeta na kaścid artha-bhedaḥ. api ca ayaṃ viruddho iti, idaṃ bheda-a-bheda-lakṣaṇam, tena -ādi. asti paryāyo ’vasthā śaktir iti tena api pratyuktam. api ca dvayor api sambhavadharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor sāmānyena vacane bhinna-viṣayatvasya apy -utpattayo viśeṣa-vat kāryaṃ kuryur ity | anyair a-kārya-bhedasya tad-apekṣaapy atīndriye virodha-asiddheḥ, anyatra apy vā iti, samudāya-apavādasya dharmiṇy aneka-vijñāne buddhyā astu sakṛd eva tat | pratibandho nāma, an-āyattasya vyabhicāra’-paryudāsena vyatireka-mātrasya abhāve ’py ’-paryudāsena vyatireka-mātrasya abhāve ’py ity anya-apoha ucyate, tasya vastuṣu bhāvāt, antareṣu kathaṃ prasiddhiṃ pramāṇayet. tatra -asiddheḥ. a-virodhinā ca saha sambhavaaikāntiko yadi || krama-kriyā-anityatayor bādhā bhede ’pi na parasparam | moha|| sukha-ādy-ātmatayā buddher api yady apy eṣām ajñānāt, ata eva virodha-asiddheḥ. ca, dṛṣṭā ayuktir a-dṛṣṭeś ca syāt sparśasya idam anyatara-grahaṇam eka-parigrahe ’py tad-vaśāt pratītiḥ. na ca vacana-vṛtter eva eka-bhāva-vivakṣayā | ukteḥ samaya-kārāṇām māndyād ayaṃ na lakṣayed api. virodhaanyathā hi vilakṣaṇāyā api sāmagryā || tasya ādau deha-vaiguṇyāt paścād-vad -ātmana upalayanam anityatām icchanti, nanv

a-vibhāgāyās teṣu viśeṣa-abhāvāt. vyakter yadi a-vibhāgo ’nviyād vā na vā. na punar an-anvayo a-vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ | a-vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ | a-vibhāvanāt | na ca an-udita-sambandhaḥ svayaṃ a-vibhāvanāt | vijñāna-ābhāsa-bhedo hi ’-vibhāvita-dhiyā a-vidito janena || pramāṇa’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā a-vibhutvataḥ | viṣaya-grahaṇaṃ dharmo vijñānasya a-viraktaś ca tṛṣṇāvān sarva-ārambha-samāśritaḥ || a-viraktas tad-doṣe kva idānīṃ sa virajyate | a-virāma-prasaṅgāt. tasmād iyaṃ kutaścit a-virāmataḥ | dayayā śreya ācaṣṭe jñānād bhūtaṃ a-virāmāt. prakṛtād arthād a-pratibaddha-artham a-viruddha-abhyupagamayor an-abhyupagamayor vā ’-viruddha ity ucyate, na avasthā-bhedini viśeṣe. a-viruddha eva, na vastu-bhedaḥ. na ca bheda-aa-viruddha-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. a-viruddha-vidhiḥ pratiṣedha-sādhano yuktaḥ, a-viruddha-vidhir anupalabdhi-prayogo gamakaḥ. na a-viruddha-vidher anupalabdhāv apy abhāva-gatiḥ. a-viruddha-siddhi-kramatvāt, krama-viśeṣaa-viruddha-siddhīnāṃ sthita-krama-virodhataḥ ||306 a-viruddhaṃ vipakṣeṇa asmād dhetuṃ vyāvartayati. a-viruddhaḥ. ko hy eṣa niyamaḥ – saṃhatāḥ paraa-viruddham anyasya api, hetu-phala-santāne mṛda-viruddham. uttara-uttara-śakti-pariṇāmena a-viruddhayor ekatra sambhavāt. idānīntanānām a-viruddhasya api saha-bhāva-virodha-abhāvād a’-viruddhasya pūrva-saṃskāra-vāhinī || vastua-viruddhasya vidhau saha-bhāva-virodha-abhāvād a a-viruddhā api śāstra-bādhāyāṃ yadi viruddhā a-viruddhā iti sa eva artha-a-bhedaḥ śabda-aa-viruddhā. tathā na kadācid vyaktayaḥ sāmānyaa-viruddho vā. a-viruddhasya api saha-bhāvaa-viruddho vā. a-viruddhasya vidhau saha-bhāva’-viruddho vā sati hetu-prayoge vyadhikaraṇatvād a-virodha iti cet, na vai mṛd-ātmani ghaṭasya a-virodha iti cet, vismaraṇa-śīlo devānāṃ-priyaḥ a-virodha etad evaṃ syāt. anyathā tv asiddham eva a-virodha-darśitayā prāha iti sambhavo a-virodhaḥ. eka-viṣayayoś ca pratītyoḥ pūrvāparaa-virodhaḥ. tadvad arthā api kecit svabhāva-bhede a-virodhataḥ || tasmād indriya-vijñāna-anantaraa-virodhasya dur-anvayatvāt. viruddhām apy agnia-virodhāt. anityo hi śabdaḥ, na anitya-śabdaḥ a-virodhāt krameṇa api mā bhūt tad-a-viśeṣataḥ || a-virodhāt. tato dharma-bhedāc ca anyatvam. jñāna a-virodhāt. yathā na bhavati mūrta ity aa-virodhāt, yathā na bhavati mūrta ity aa-virodhāt, vyavahārasya ca śabda-āśrayasya tathā a-virodhād abhyupagama iti cet. na, atra apy a-virodhād ity apy uktam. na api itara-sāmānyaa-virodhād vipakṣataḥ | vyāvṛtteḥ saṃśayād eṣa a-virodhān maitry-āder na atyantaṃ doṣa-nigrahaḥ | a-virodhitā | sa idānīṃ kathaṃ bāhyaḥ sukha-ādya-virodhinā ca saha sambhava-a-virodhād ity apy a-virodhinī ||20|| yadi hy anupalambhena abhāvaḥ a-virodhe samarthaṃ bhavati, yathā anyataraa-virodho ’nyatra api prasaṅgāt. apauruṣeya a-virodho na vastuni ||300|| samaya-kāras tu a-virodhau ca bādhaka-sādhaka-pramāṇa-vṛttī. te a-vilakṣaṇasya utpattau na kāraṇa-bheda-aa-vilaṅghanam | śanair yatnena vaiguṇye niraste a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tat-

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PV_04077 V3_09812 SV_11721 SV_08722 V1_04305 V2_06103 HB_03010 HB_01405 PV_03222 PV_03222 SV_08514 SV_14608 V1_02103 PV_04167 VN_00918 HB_02610 V3_03704 SV_12715 PV_03157 V2_08502 HB_02402 SV_00318 PV_03041 SV_12119 V1_01201 V2_06107 SV_15601 SV_15719 PV_04154 SV_17508 PV_04153 SV_15606 HB_01913 SV_16921 SV_15719 PV_03530 SV_12709 V1_02003 SV_08201 V3_04201 PV_04025 VN_04001 VN_03903 V3_03403 VN_01013 SV_04118 V2_05105 SV_12709 SV_08712 PV_02096 V3_02806 PV_03113 V2_05006 PV_03488 PV_02156 V1_00902 PV_03524 PV_03316 PV_02038 PV_02106 SV_08116 SV_15526 V1_02911 PV_03138 V3_01301

| sva-icchā-kalpita-bhedeṣu padārtheṣv eva ca hetutve ’-punar-nirdeśya ity uktam. rūpeṇa kathaṃ tathā syāt. dṛśyasahakāriṇaḥ | (175ab) na vai sarva-ākārabhāsamānasya nīla-ādes tat-saṃvidaś ca antya-avasthāyāṃ pariṇāma-abhāvāt kṣaṇasya -pariccheda eva na syāt, tad-a-tad-rūpayor tatra ca kṣaṇa ekasya svabhāvasya syād a-vivekitā | vivekīni nirasya anyadā cetasi || paṭa-ādi-rūpasya ekatve tathā syād eva kvacin na syāt. sarva-ākāra-vivekaeva uktaḥ syāt. na tayoḥ parasparaṃ vivekaḥ. abhilāpa-ābhoge ca viṣaya-pratyastamayāt tadkṣamaḥ | karma-ādi-bheda-upakṣepa-parihāraviśeṣa-abhāvāt. so ’nyatra api tathāvidhe rūpa-niyatā pratipattiḥ, a-sambhavāt. tasmād sambhavo na asya pratidvandvī vidyata iti. apauruṣeyatvaṃ sādhyeta. tad-abhāvād veda-ādir iṣṭo yaś ca aupacārikaḥ | mukhyaliṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. grahaṇaṃ vinivāritam || paraspara-viśiṣṭānām agni-kāṣṭha-vat | a-dṛṣṭa-hetur anyo ’py api darśanāt. tad ayam a-viṣayatvād abhūtakāryaṃ hetu-vyāpty-a-vyatirekāt tat-svabhāvaphala-dāḥ. tat tarhi rūpaṃ varṇānāṃ sarvatra ime ’-viśiṣṭena prayujyamānā mantrās tato avayavī kāryaṃ dṛṣṭyā adṛśyeṣv a-sambhavi || tatra ekasya vacanasya kathañcit saṃvādena saṃyoge ’rtho ’sti dṛṣṭi-bhāk || adṛśyasya a-vyatireke ca varṇā eva mantraḥ. te ca -utpattau viśeṣasya eva utpattir na syāt. pratīti-jananāt. iṣṭa-an-iṣṭayor a-viśeṣāt. syād vaidya-vaṇig-vyapadeśa-ādi-vat. tad ime grāhya-lakṣaṇam || rūpa-ādeś cetasaś ca evam pada-vākya-antare ’bhāvād iti cet. na, teṣām smārtād a-viśeṣāt. niṣpādita-kriye karmaṇy iti cet. sthira-svabhāvasya an-atiśayād na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’bhāva-adhikṛter eva hetvābhāsa-a-prasaṅgataḥ || -abhāve saty eka-prakṛtikatvam iti. tad idam syāt, tasmād etad apy a-sambaddham iti. bādhakam eva iti cet, kathaṃ punar upagama-nivṛttir asiddheḥ, na ātma-pratyakṣana sāmānyam (75ʼa) tat-kārya-kṛt. tasya apy syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya iti cet. na, teṣām a-viśeṣa-asiddheḥ. sarvo janakaḥ syād iti. uktam atra. yady tatra apy artha-antaraṃ yadi || guṇa-dravyauktaḥ. tasmāt prakaraṇa-āpannam eva dhrauvyād antābhyāṃ na viśeṣaṇam | ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho || sthāne svayaṃ na naśyet sā paścād apy -grahaḥ || yadi sarvo guṇa-grāhī syād dhetor ataś ca yaḥ prāg a-janako buddher upayoga| krameṇa api na śaktaṃ syāt paścād apy | dharmaiḥ sa niyamo na syāt sambandhasya | pariṇāmo yathā ekasya syāt sarvasya eva tat | a-virodhāt krameṇa api mā bhūt tad| vyaktaṃ sattā-ādi-van no cen na paścād atha api bhāva-śaktiḥ syād anyatra apy viplavaś ca akṣa-jatve ’pi tad-anyebhyo tasmāt santu sakṛd dhiyaḥ || pratibhāsaeṣa doṣo na anyatra iti cet, na, sādhyatva-

a-vivādataḥ || a-sādhyatām atha prāha siddhaa-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-aa-viveka-a-darśanayor viveka-sattā-viparyayaa-vivekaṃ brūmo bhedasya api bhāvāt. tasmāt a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ (58cʼ) a-vivekāt. kārya-utpatti-viguṇa-utpādanaa-vivekād iti. ya eṣa kasyacid darśanāt kvacit a-vivekād viśeṣasya kartum a-śakyatvāt, svabhāvaa-viveki ca na īkṣyate || ko vā virodho bahavaḥ a-vivekitā | vivekīni nirasya anyadā a-viveki ca a-vivekinor vā arthayor abhyupagamān nāma kevalaṃ a-viveke ca na paryudāsaḥ. tad evaṃ vyatirekaa-vivekena saṃvido ’py a-grāhya-grāhakasya ca a-vivecane || prāg-asiddha-svabhāvatvāt sādhya’-viśiṣṭa iti so ’pi tathā astv iti vyāptiḥ: a-viśiṣṭa-yogyatā-rūpayor eka-jñāna-saṃsargiṇoḥ a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatirekaa-viśiṣṭa-varṇa-apauruṣeyatvam api prathama-pakṣe a-viśiṣṭa-vijñāna-grāhyatvān na aupacārikaḥ || an a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. a-viśiṣṭaṃ kathaṃ bhavet | rūpaṃ dvi-rūpatāyāṃ vā a-viśiṣṭaḥ sampratīyate ||242|| na a-darśanād a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan a-viśiṣṭam iti tad-anupalambhaḥ svabhāvaa-viśiṣṭam iti yathā-kathañcit prayuktād api ’-viśiṣṭam eva svabhāvam āsādayanti. tena aa-viśiṣṭasya ca anyasya sādhane siddha-sādhanam | a-viśiṣṭasya tad-vacana-rāśes tathābhāve na a-viśiṣṭasya pratijñā niṣ-prayojanā | iṣṭo hy a-viśiṣṭāḥ sarvatra iti sarvadā phala-dāḥ syuḥ. a-viśiṣṭād viśeṣa-utpattau kāryasya api syāt. a-viśiṣṭānāṃ sarva-artheṣv ekam artham atyakṣa’-viśiṣṭena prayujyamānā mantrās tato ’-viśiṣṭam a-viśuddha-dhiyaṃ prati | grāhya-lakṣaṇa-cintā a-viśeṣa-asiddheḥ. a-viśeṣaḥ pratyabhijñānāt a-viśeṣa-ādhāyi sādhanam ity api sādhana-nyāyam a-viśeṣa-ādhāyini kā apekṣā. atiśaye vā a-viśeṣa iti cet, na, hetoḥ svabhāva-bhedāt. aa-viśeṣa-uktir apy eka-jātīye saṃśaya-āvahā | a-viśeṣa-ukte hetau pratiṣiddhe viśeṣaṃ bruvato a-viśeṣa-ukte hetau pratiṣiddhe viśeṣam icchato a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti a-viśeṣa-nivṛttir api viprakṛṣṭeṣu. tasmāt a-viśeṣa-prasaṅgataḥ | tāsāṃ kṣetra-ādi-bhede ’pi a-viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇaa-viśeṣaḥ pratyabhijñānāt siddha iti cet. na, a-viśeṣaḥ syāt syād etad iti. yathā ca asya a-viśeṣaḥ syād bhinno vyāvṛtti-bhedataḥ | syād an a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. a-viśeṣaṇam eva syād antau cet kārya-kāraṇe || a’-viśeṣaṇe vā na anumeya-dharmatā iti cet, na, a-viśeṣataḥ | doṣo ’yaṃ sakṛd utpanna-a-kramaa-viśeṣataḥ | yad avastho mato rāgī na dveṣī syāc a-viśeṣataḥ | sa paścād api (6abcʼ) syāt. ātma-aa-viśeṣataḥ || anena deha-puruṣāv uktau a-viśeṣataḥ || tad-a-bhede ’pi bhedo ’yaṃ yasmāt a-viśeṣataḥ || pratyekam upaghāte ’pi na a-viśeṣataḥ || bahavaḥ kṣaṇikāḥ prāṇā a-svaa-viśeṣataḥ ||160|| atha api pācakatvam iti a-viśeṣataḥ ||292|| na vai puruṣa-samayān ’-viśeṣataḥ ||33|| yo ’pi kaścid viplava indriyaa-viśeṣaś ca sa-antara-anantare katham | śuddhe a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt,

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SV_16921 SV_02224 V2_08612 V1_02912 V2_06803 V3_03609 PV_02105 SV_07523 SV_12619 SV_13711 SV_15822 SV_11915 VN_00115 VN_04204 V1_02003 SV_16226 SV_15708 SV_07401 HB_02608 V1_04201 V1_01613 SV_06410 V1_02313 SV_08413 SV_08711 VN_00508 PV_02086 SV_15511 SV_13913 PV_02150 V3_07612 SV_06911 V2_09502 SV_01216 SV_12618 SV_16227 V3_06206 SV_04120 V1_03302 SV_04114 V1_00904 SV_08121 V1_02511 PV_02043 SV_11703 SV_12829 SV_05106 VN_04803 V1_03309 SV_03206 SV_08418 SV_03304 SV_04106 SV_06811 SV_07402 SV_04111 SV_08708 SV_08709 SV_08713 SV_12708 SV_03210 V1_02301 SV_08714 SV_12711 PV_03057

-samayaṃ pratīti-jananāt. iṣṭa-an-iṣṭayor kāla-vat. tadā api vā na bhavet, abhāva-kālakāla-vat. tadā api vā na bhavet, abhāva-kālaviplava indriya-jaḥ, tad-anya-indriya-jaartha-viśeṣe pratibaddhā, tasyāḥ sarvatra -anumāne vyākhyāte, dvayor api prāmāṇyanitya-sannidheḥ || na aneka-hetur iti cen na rūpasya anyatvaṃ yan na tad ākāra-antara-vad nānā varṇāḥ. bhede ’pi ca pratyabhijñānavyaktau sarvaṃ vyaṅgyaṃ na vā kiñcid apy na syāt. tasmād vaktṛ-śrotror vyakti-hetutve a-bhedakatvāt. tad-rūpasya krama-antare ’py krama-niyamaḥ, iṣṭa-artha-siddher ubhayatra -abhidhāne kiṃ na nigraho nigraha-nimitta-saṃskārasya gṛhīta-grahaṇasya smārtād svabhāve yuktaḥ, svabhāvasya sarvatra syuḥ, na a-bhede, kāraṇa-a-viśeṣe kāryatad-bhāva-abhāva-kālayoḥ pratipattiṃ praty niyamena yad-upalabdhir bhavati yogyatāyā -niyamaḥ, eka-vyāpāre krama-ayogāt, tasya pratibhāsa-a-pracyuter asad-artha-pratibhāsakāraṇa-bhāva iti rūpaṃ taj-janitaṃ bheda ity -sattā eva tad-vedanā yuktā, tasyāḥ sarvatra asti ity a-janakaḥ syāt. janakatve vā bhedabhinno ’sya janakaḥ syāt. janakatve vā kasyacid asato ’bhyupagame tal-lakṣaṇaeka-samudāyo ’smād anekatve ’pi pūrva-vat | -samita-nisarga-siddhayor upadeśa-apekṣaṇayuktam ete yac chabdān kuryuḥ. anyathā śabdatatra na karmaṇām | viśeṣe ’pi ca doṣānām -mātra-prayojanatvāc chabda-prayogasya. iṣṭa(143ab) na kevalam eka-kāryās tad-anya-bhedapakvāny etāni phalāny evaṃ-rasāni vā rūpapakvāny etāni phalāny evaṃ-rasāni vā rūpavarṇānāṃ vā sādhayed vākyasya vā. tatra anya-pravṛttiḥ sattva-sabhāgatā-ādi-vaśāt sā iva na hi saṃvedana-abhāvaḥ svataḥ sidhyati, tadjvara-ādi-śamanaṃ kāryaṃ syāt. tasya -kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñānatata eva tad ekaṃ kāryam iti. tad ayuktam. api (6abcʼ) syāt. ātma-a-bhedena sāmarthyaiti samayaḥ. tad-vyatikrame tasya paścād apy a-pratyakṣatvād asiddheḥ sato ’py asad|| na a-kramāt kramiṇo bhāvo na apy apekṣā iṣyate ||234|| ghaṭa-ādiṣv api yukti-jñair -pratibhāsanāt, varṇa-anukrama-pratīteḥ. tadca bhinna-bhāva-utpatter vibhramasya ca na hy atra kaścit samayaḥ pratyāyanaapi kaiścid eva dharmaiḥ pratipatteḥ. tad-pratyayān janayati, yathā rūpa-darśanayady eṣāṃ na viśeṣaḥ sambhavet. tato bhedayathā ekaṃ kvacid eka-vacanena khyāpyate tadkāṣṭha-sādhyām arthakriyām, na tu bhedaghaṭa iti. te ’pi sajātīyād anyataś ca bhedapraty a-viśeṣāt. viṣaya-saṃskāras tv indriyaapekṣante, bhede ’pi tat-prakṛtitvāt. na tada-bhinna-pratyayasya. api ca, yathā a-bheda’pi na sarvaṃ sarva-sādhanam | tathā bhedayathā ca asya svayam a-bheda-vādino ’-bhedaapi tat kāryaṃ na syāt. na bhavati teṣām paurvāparyam, yathā janakatva-adhyāpakatvatad-anubhava-khyātir ity aparaḥ. tasya apy na sarvaḥ sarvasya janaka iti tathā bhedatasya vyabhicārād a-nidarśanatvāc ca. varṇamaṇi-buddhyā abhidhāvataḥ | mithyā-jñāna-

a-viśeṣāt. a-viśiṣṭānāṃ sarva-artheṣv ekam artham a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, a-viśeṣāt, asāv api vastv-an-anurodhi-pratibhāso a-viśeṣāt. indriya-viṣaya-vat paraspara-yogyatā a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi a-viśeṣāt kramād api | na eka-prāṇe ’py anekaa-viśeṣāt. tac cet sāmānyasya rūpam an-anyat tad a-viśeṣāt tata ekatva-asiddhi-prasaṅgād bheda-ana-viśeṣāt. tathā hi. sva-jñānena anya-dhī-hetuḥ ’-viśeṣāt tulyaḥ phala-sambandhaḥ syāt. api ca, a-viśeṣāt tulyā syāt pratipattiḥ. arthaa-viśeṣāt. dharmiṇi prāk sattvaṃ prasādhya paścād a-viśeṣāt. na, tasya iha a-prastāvād iti cet, a-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣaa-viśeṣāt. puruṣas tu sva-icchā-pravṛttiḥ sattvaa-viśeṣāt. viśeṣe tasya a-hetukatva-prasaṅgād ity a-viśeṣāt. viṣaya-saṃskāras tv indriya-a-viśeṣe a-viśeṣāt, sa tat-saṃsṛṣṭaḥ, eka-jñāna-saṃsargāt. a-viśeṣāt. saṃvedanam ity api tasya tādātmyāt a-viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī, a-viśeṣāt. sarva-kāryāṇi sva-kāraṇānāṃ a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam a-viśeṣāt sarvo janakaḥ syāt. na etad asti. a-viśeṣāt sarvo janakaḥ syād iti. uktam atra. a-viśeṣāt; na hy evaṃ-vidhasya asattva-ana-viśeṣād aṇutvāc ca na gatiś cen na sidhyati || a-viśeṣād anya-viśeṣa-abhāvāc ca eko naisargiko a-viśeṣād anyeṣām api vyaktiḥ prasajyate | tathāa-viśeṣād asiddhatā || na vikārād vikāreṇa a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato ’pi a-viśeṣād eka-śabdena ucyante ’pi tv eka-vṛttyā a-viśeṣād eka-śākhā-prabhavatvād vā, upayuktaa-viśeṣād eka-śākhā-prabhavatvād vā upayukta-vad a-viśeṣād varṇānāṃ sādhane kiṃ phalaṃ bhavet | (24 a-viśeṣād vā kañcid anugṛhṇāti na aparam iti a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy a-viśeṣād vyaktīnāṃ kṣetra-ādi-bhede ’pi ciraa-viśeṣād vyavasthā-asiddheḥ. kriyā-sādhanayor a-viśeṣān (75aʼ) sāmānyasya na sāmānyam (75ʼa) a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām. a-viśeṣān na tat-samavāyaḥ syāt. tat-sambandhia-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād a-viśeṣiṇaḥ | kramād bhavantī dhīḥ kāyāt kramaṃ a-viśeṣe ’-vikāriṇām | vyañjakaiḥ svaiḥ kutaḥ ko a-viśeṣe ’py anukrama-kṛtatvād vākya-bhedasya a-viśeṣe ’py abhimata-arthakriyā-yogya-a-yogyaa-viśeṣe ’py evam eva avayavāḥ prayoktavyā iti. a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta a-viśeṣe ’pi kuṇapa-kāminī-bhakṣya-vikalpāḥ. tatra a-viśeṣe ’pi kutaścid ātma-atiśayāt kaścij janako a-viśeṣe ’pi gaurava-ādi-khyāpana-arthaṃ bahua-viśeṣe ’pi jala-ādayaḥ, śrotṛ-ādi-vad rūpa-ādia-viśeṣe ’pi tat-prayojana-aṅgatayā tad-anyebhyo a-viśeṣe ’pi tad-viśeṣa-ādhānād upakārī syāt. na a-viśeṣe ’pi dadhi-trapusa-ādayaḥ. syād etat – a-viśeṣe ’pi na sarvaṃ sarva-sādhanam | tathā a-viśeṣe ’pi na sarvaṃ sarva-sādhanam ||173|| yad a-viśeṣe ’pi na sarvaḥ sarvasya janaka iti tathā a-viśeṣe ’pi pada-vākya-antare ’bhāvād iti cet. a-viśeṣe ’pi pitaram āyāntaṃ dṛṣṭvā pitā me a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ | a-viśeṣe ’pi bhaviṣyati. atha vā bhede hi kārakaṃ a-viśeṣe ’pi vākya-bhedāt pratipatti-bhedaḥ kārya a-viśeṣe ’pi viśeṣo ’rthakriyāṃ prati || yathā

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V2_04710 SV_02816 SV_08717 V1_02406 SV_15707 V1_03108 V2_08903 V3_01401 PV_03270 V1_02303 HB_03108 SV_04409 SV_11811 SV_15720 SV_10105 SV_11810 SV_06624 SV_05817 SV_06812 SV_12223 V3_11306 PV_02087 V1_04401 V1_03302 V3_01411 PV_03002 SV_05411 V1_01013 V1_01201 VN_05021 SV_05410 V1_01113 SV_05410 V1_02202 SV_05010 V3_13704 V1_01012 VN_00521 NB_03132 NB_03133 NB_03132 NB_03133 SV_05822 SV_06104 SV_05819 SV_05908 SV_05907 SV_06010 SV_06108 SV_05823 SV_05904 SV_05901 SV_05822 PV_04121 SV_01222 V2_09507 SV_02709 SV_02712 V2_05109 SV_05512 SV_11506 SV_06602 SV_16525 V3_00707 VN_05423

maṇi-buddhyā abhidhāvataḥ | mithyā-jñāna-nimittaṃ na asti tatra eva asya tad-darśanaekasya kriyā-a-kriye ||174|| bheda-mātraca asya ayam ātmā para-upadhāno yuktaḥ, tadanyatra anyathā syuḥ, na a-bhede, kāraṇakriyā-nibandhanatvāt karaṇa-tattvasya tadkāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-ādayaḥ saṅghātatvāt siddhā api pārārthyagrāhyaṃ cetasos tad a-bhedi kim || tasya -ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādyparicchedād eva anyasya vyavaccheda-siddhiḥ, tathā-pratibhāsanād vyatiriktaṃ dharmam iva -sambandhe tato ’-viśeṣeṇa gamayet. tato ’-viśiṣṭam eva svabhāvam āsādayanti. tena ||198|| tṛtīyas tu hetur anupalabdhir tat sadṛśaṃ liṅgaṃ sarva-sambandhe tato -ādau yathā rūpa-vijñāna-eka-phale kvacit | -vyāvṛtteṣv artheṣu vyāvṛtti-bhedam upādāya tad-anyebhyo bhidyanta ity a-bhedāt tato syād iti. tathābhūtam evaṃ vācyaṃ syāt tad vācyaḥ syāt. ekasya eva tu vacanena sādhyatāaṇutvāc ca na gatiś cen na sidhyati || ekam a-pramāṇam ācakṣīta, aparam ā-saṃsāram -ālocanatva-asiddheḥ. tathā viśeṣaṇa-jñānam, katham atas tat-siddhiḥ. sidhyan vā katham || sadṛśa-a-sadṛśatvāc ca viṣayaa-viṣayatve ’tīta-anāgata-ādīnām -atīta-śabda-vyavahāra-ādīnām indriya-jñāna-upayogasya atītād api darśanāt. tad ayam punar brūyāt, api na tatra kiñcic chalam. na vijñāne pratibhāsaḥ. an-upakārakasya ’py asti sā buddhiḥ (10abc) ko hi indriyana an-upakārako viṣayo ’tiprasaṅgāt. na -niyama-ayogāt. tatra sukha-ādy-utpattir na iyam āropayati, sa eva asyā viṣaya iti, iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva yathokta-a-grāhiṇas tathā-pratipatty-ayogād viparyaye ’sad-vyavahāraḥ. pratyakṣa-āgrahaḥ, yathā ṛṣabha-āder iti. ṛṣabha-āder vaktṛtvāt. vaidharmyeṇa udāharaṇam, yatra sandigdha-ubhaya-vyatireko yathā – sandigdho vyatirekaḥ. a-vyatireko yathā – ||114|| yady a-vṛkṣebhyo bhedo vṛkṣas tasya -a-darśanābhyāṃ bhinna-darśane ’py eṣa vṛkṣavyavahāre ’py anya-parihāreṇa pravartanāt. tad-arthitayā upagamāt. so ’-jānānaḥ katham ||115|| na hi tadā pratipattā vṛkṣaṃ vetti na yatra eva taṃ na paśyati tam eva draṣṭum a-śakyatvāt, tad-a-tadvator vṛkṣagrahītum a-śakyatvāt, a-vijñāta-vṛkṣeṇa codayanti. teṣāṃ tatra api saṅketa-karaṇe ’rthe na saṅketaḥ śakyata ity eke. teṣām tasmād iti kecit pracakṣate ||114|| yady adhikṛtya idam ucyate | lakṣaṇatvāt tathā -niyama-abhāvāt. vṛttaṃ pramāṇaṃ bādhakam. -niyama-abhāvāt. vṛttaṃ pramāṇaṃ bādhakam. 6|| na kevalaṃ pratyakṣa-dṛṣṭe pramāṇa-antarasarva-dharma-niścaya iti pramāṇa-antaratat-tulya eva ity avadhāraṇād dharmiṇy viśeṣa-vat tasya a-vyatirekād artha-antare anityo vā. yady anityaḥ puruṣa-icchā-vṛttir na ca vastv-ātmana ekasya tatra eva vṛttir na, atīndriyeṣv a-dṛṣṭa-ādiṣu pramāṇa-antarana vastu-svabhāvam anuvidadhati, tasya evam avaśyaṃ viṣayo darśanīyo ’nyathā dūṣaṇa-

a-viśeṣe ’pi viśeṣo ’rthakriyāṃ prati ||5|| yathā a-viśeṣe ’pi smārto niścayo bhavati. samāropaa-viśeṣe ’pi sva-hetu-pratyaya-niyamitaa-viśeṣe ’pi svabhāva-abhyāsa-viśeṣāt tad-ātmaa-viśeṣe kārya-a-viśeṣāt. viśeṣe tasya aa-viśeṣe tasyā api viśeṣa-asiddheḥ, sato ’pi vā a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo a-viśeṣe na ātma-arthāḥ. saṃhata-para-arthakriyāa-viśeṣe bāhyasya bhāvanā-tāratamyataḥ | a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na a-viśeṣeṇa anyasya sarvasya tatra abhāva-siddhiḥ a-viśeṣeṇa aparam asya svabhāvaṃ dharmitayā ’-viśeṣeṇa eva pratītiḥ syāt, sarvasya ca. tasmāt a-viśeṣeṇa eva phala-dāḥ syuḥ. yadā tu samayād a-viśeṣeṇa kvacid arthe gamaka ity ucyate. san’-viśeṣeṇa gamayet. tato ’-viśeṣeṇa eva pratītiḥ a-viśeṣeṇa tat-kārya-codanā-sambhave sati ||141|| a-viśeṣeṇa niveśanāt, vyavahāre ’py anya’-viśeṣeṇa pratīyante. tatra ghaṭasya rūpa-ādaya a-viśeṣeṇa sambhavad-viśeṣam ucyamānaṃ chāyāṃ na a-viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano a-viśeṣo viśiṣṭānām aindriyatvam ato ’n-aṇuḥ | a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād iha a-viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣyaa-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ a-viṣayatvataḥ | śabdasya anya-nimittānāṃ bhāve a-viṣayatvam asatām upakāra-a-sāmarthyād iti cet. a-viṣayatvāt. tasmān na indriya-jñānam arthaa-viṣayatvād abhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ a-viṣayatvād iti cet, na ayaṃ gurur na śiṣya iti a-viṣayatve ’tīta-anāgata-ādīnām a-viṣayatvam a-viṣayasya arthasya tad-indriya-jñāna-utpattāv a a-viṣayasya vijñāne pratibhāsaḥ. an-upakārakasya a-viṣayā, yathāsvaṃ viṣaya-upanibandhanānāṃ sukha a-viṣayī-kṛtasya a-śakya-samāropāt, ākāra-antaraa-viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt, a-viṣaye ’-pravṛtter jāty-ādi-sambandha-atītaa-viṣaye tu syāl liṅga-jāyā api kutaścit sada-vīta-rāgatva-parigraha-āgraha-yogayoḥ sādhyaa-vīta-rāgatvaṃ na asti na sa vaktā, yathā upalaa-vīta-rāgāḥ kapila-ādayaḥ, parigraha-āgrahaa-vīta-rāgo ’yaṃ vaktṛtvāt. vaidharmyeṇa a-vṛkṣa-grahaṇam antareṇa tathā grahītum aa-vṛkṣa-vibhāgaṃ kurvīta, tasya śākhā-ādia-vṛkṣa-vyatirekeṇa vṛkṣa-artha-grahaṇe dvayam ||1 a-vṛkṣa-vyavacchedaṃ pratipadyeta saṅkete. aa-vṛkṣaṃ taj-jñānāya eva tad-arthitayā upagamāt. a-vṛkṣaṃ svayam eva pratipadyate. na idaṃ a-vṛkṣatve vyaktir ekā eva vṛkṣaḥ syāt, bhavatu a-vṛkṣasya api tad-vyavaccheda-rūpasya a’-vṛkṣā vyavacchinnā na vā yadi | vyavacchinnāḥ a-vṛkṣāḥ saṅkete vyavacchinnā na vā (115abʼ) ya a-vṛkṣebhyo bhedo vṛkṣas tasya a-vṛkṣa-grahaṇam a-vṛkṣo dhātrī ity uktau ca bādhanāt || atra api a-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas a-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas a-vṛttiḥ kvacit. yadā anumānam api vastu vidhinā a-vṛttiḥ. na hi tasmin niścite tad-ātmā a-niścito a-vṛttir iti cet, na, anya-niṣedha-arthatvāt. ’-vṛttir iti bhedān na a-bhinna-pratibhāso a-vṛttir vā. a-puruṣa-adhīnatve puruṣāṇāṃ yathāa-vṛttiś ca yuktā vyāghātāt. na ca anyatra aa-vṛtteḥ. tad-a-sambhavād eva hy āgamas tata-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastua-vṛtter iti. evaṃ tarhi na ananubhāṣaṇaṃ pṛthaṅ

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SV_07509 SV_16623 SV_16527 VN_03511 VN_03512 SV_17608 VN_03702 PV_03250 PV_03261 SV_12308 SV_01718 V1_03602 PV_03330 SV_08310 SV_01905 PV_03265 SV_16920 SV_12319 SV_15208 SV_10915 HB_01013 VN_01303 V3_13002 SV_12908 SV_15807 PV_03404 PV_03407 PV_03439 SV_07212 SV_07526 PV_04240 V3_09306 V3_09307 V3_09305 PV_03020 SV_05811 SV_07522 SV_14411 SV_03913 SV_04005 SV_04529 SV_07613 SV_04009 SV_05115 SV_03225 SV_04014 SV_05812 HB_00908 SV_11918 SV_15405 SV_08509 NB_03133 V3_12410 PV_02063 V3_08101 SV_08506 V2_06107 V2_05301 SV_03711 SV_02711 SV_05512 HB_04013 V3_13306 NB_03129 SV_07526

ādheyatā na vyaktir vṛttiḥ sāmānyasya iti. a-tad-darśane ’-sambhavāt. pratyakṣaanyathā saty api tasmin pramāṇa-antaraprasādhite vā tad-vṛtti-niyame ’naikāntikaḥ, a-vṛttau vā asādhāraṇaḥ. viruddha-dṛṣṭāntatad asya sarva-viṣayatve ’pi vastv-antareṇa eva. prasādhite tu sāmarthye gotve ataḥ svasaṃvittir na abhijalpa-anuṣaṅgiṇī || | artha-grahe sukha-ādīnāṃ taj-jānāṃ syād āśaṅkya-vyabhicāra-vādaḥ kriyate. nanu veda| yatas tad-bhāva-hetu-bhāvau hi dṛṣṭānte tad-anubhava ity api tat-svabhāvo ’nubhava eva. -antare vedye dur-ghaṭau vedya-vedakau | svabhāvaḥ. eka-sannidhāne ’py asti iti. bhāvasya syāt. atas tad-abhāve ’pi svabhāva-tad-anyayoḥ | rūpa-darśana-vaiguṇya-a-nivṛtteḥ. sarveṣāṃ yathārtha-niyoge ’py ca keṣāñcid adya api mantra-karaṇāt, eṣām anyathā-bhāvaḥ. tasmāt kasyacid 7|| heya-upādeya-tad-upāyānāṃ tad-upadiṣṭānām eva, na atra anyathā-bhāvaḥ, svabhāvana ca ghaṭa-ādiṣv api sarva-ātmanā anvayo a-bhedād eka-vyaktyā sarva-vyakter a-kramasya vyaktiḥ pratyuktā, vyaktakiṃ tu tad-viṣayā pratītir a-śrūyamāṇe | paśyato ’nya-akṣa-dṛśye ’rthe tadkāraṇam || dūra-āsanna-ādi-bhedena vyaktasitam | jñānaṃ vyaktir na sā vyaktā ity asya vṛttiḥ. atha punaḥ sato ’pi sāmānyasya ca eka-vyakty-ātmano vyakty-antara-anvāveśo saty a-dṛṣṭe ’pi syād a-dṛṣṭeṣu saṃśayaḥ || tulyā ity asty eva sāmānyam. atha kā iyam ’py anityāḥ prasajanti. prāg anya-dharmaṇo nanu vinaṣṭa-tiro-hitayor dvayor apy -a-grahaṇād grahaṇe ’pi vā || a-tat-samānatā tathā hi sa teṣu vyatireko bhūtaḥ, sarvathā laṅghayati. rūpasya a-tad-bhūtasya anyatva-anyatve. tasmāt sato rūpasya tattva-anyatvaevam a-pratipattiḥ. vyakti-vyatiriktasan eva sāmānyam. tan na, yasmāj jñānād samayaḥ. sāmānyaṃ tarhi vyatiriktam na hi teṣv a-tathābhūteṣu kiñcid vyatiriktam ca utpattau sarvatra syāt. atha vā jñānād na vyatiriktasya sāmānyasya darśanāt, na vṛtty-abhāva-prasaṅgāt. te yathā vyatirikte -grahaḥ | (72ab) na hy arthā vyatiriktena a-vyatikramaṇīyatvāt. na eko vyatirikto abhāvasya vidhinā kāryatva-upagame vyatirekaādi vācakaṃ syāt. tac ca na kiñcid vyatireka-dvayāc ca vidhi-siddhir iti kā an-anvayatena na evaṃ cet (168a) na vai sarva-ākārarāgo na vaktā iti vyāptyā vyatireka-asiddher vyavacchidyeta. vyavacchede vā katham -kāraṇam | sataś ced āśrayo na asyāḥ sthātur a-gateḥ. mā bhūd ato gatiḥ, kevalatvād -a-bheda-lakṣaṇam eka-ākārasya api vyatireko dhūma-abhāvād iti. tat kāryaṃ hetu-vyāptyśrāvaṇatvaṃ vyatireky apy a-gamakam. na, sā nimittam iti cet. na, śakter vastu-rūpavyavaccheda-kṛt, tadā eka-dharma-niścaye tadākṛti-sāmānya-vādino ’pi viśeṣa-vat tasya evaṃ jñānam, para-upalakṣaṇāt trailakṣaṇyād -aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-aṇu-vat karma-vat ākāśa-vad iti sādhya-ādy’-vyakty-antaratva-prasaṅgāt. tato na

a-vṛtter na anekatra jñāna-hetuḥ. ata eva vyakter a-vṛtter hi teṣu pramāṇa-antarasya a-sambhavād aa-vṛttāv a-pratipatteḥ. tataś ca kevalād arthaa-vṛttau vā asādhāraṇaḥ. viruddha-dṛṣṭānta-aa-vṛttau viparyaya-vṛttau ca hetor na kaścid a-vṛttau syāt. tac ca na asti. tataḥ pratipattu’-vṛttyā hetor na saṃśaya eva sarva-saṃśayaa-vedakāḥ parasya api te svarūpaṃ kathaṃ viduḥ | a-vedanam || dhiyor yugapad-utpattau tat-tada-vedayos tattva-lakṣaṇo ’sty eva viśeṣaḥ. satyam a-vedinaḥ | khyāpyete (27abcʼ) dṛṣṭānte hi sādhya a-vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate | a-vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate || a-vaikalyāt kāraṇasya eko ’pi janakaḥ syāt. a-vaikalyān na abhāvaḥ. kārye tv avaśyaṃ kāraṇaṃ a-vaiguṇye kurute sakṛt || tasmāt sukha-ādayo a-vaiguṇyena yathā-samayaṃ pratīti-jananāt. iṣṭaa-vaidikānāṃ ca bauddha-ādīnāṃ mantra-kalpānāṃ a-vaiparītya-darśane ’pi sarveṣāṃ tathābhāvo na a-vaiparītyam avisaṃvādaḥ. yathā catūrṇām āryaa-vaiparītyāt. teṣu sarveṣu sahakāriṣu samartha’-vaiśvarūpya-saha-utpatty-ādi-prasaṅgāt. na ca a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūraa-vyakta-virodhāt. a-varṇa-bhāge ca vākye ’’-vyakta-vyapadeśāt. tatra yadi buddhi-hetur a-vyaktaṃ kathaṃ punaḥ || āloka-akṣa-manaskārād a-vyaktaṃ na yujyate | tat syād āloka-bhedāc cet a-vyaktam akhilaṃ jagat || vyakter vyakty-antaraa-vyaktasya vyaktyā jñāna-kāraṇatvāt tad-vyaktis ’-vyakty-antaratva-prasaṅgāt. tato na aa-vyakti-vyāpino ’py arthāḥ santi taj-jātia-vyaktiḥ. adṛśya-ātmatā. nanv anena lakṣaṇena ’-vyaktir anityatā iti cet, anya-dharmā ca prāg a a-vyaktis tulyā ity asty eva sāmānyam. atha kā a-vyaktī tena nitya-upalambhanam | nityatvāc ca a-vyatikramaṇīyatvāt. na eko vyatirikto ’a-vyatikramāt. idam eva khalu rūpasya anyatvaṃ a-vyatikramāt. upakāra-utpādanasya ca rūpaa-vyatirikta-eka-nitya-vyāpita-ādy-ākārair api na a-vyatiriktaṃ ca katham artha-antaraṃ vrajet ||71| a-vyatiriktaṃ vā vyāpi śabdair abhidhīyate. tan a-vyatiriktaṃ vā sāmānyam asti. tathābhāvaa-vyatiriktam ekasmāt katham anyasya punar a-vyatiriktasya, vyakti-vad an-anvayāt. api ca, ’-vyatirikte vā prayoktum iṣyante, tathā niyuktās a-vyatiriktena vā kenacid ātmanā samānāḥ tathā ’-vyatirikto vā sarvathā ayogāt. tasya samāveśane a-vyatireka-vikalpa-an-atikramāt. bhāva-pratiṣedha a-vyatireka-virodhāt. tasmād indriya-vijñānaa-vyatireka-vyāpti-siddhiḥ. tan na kaścid dhetur a-vyatirekaṃ brūmo yena evaṃ syāt. kaścid asya a-vyatirekaḥ. a-pradarśita-vyatireko yathā – a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo a-vyatirekataḥ || vyatireke ’pi tad-dhetus tena a-vyatirekatayā anvayasya iti cet, iha tarhi ’-vyatirekaś ca. virodhinor eka-ātmany aa-vyatirekāt tat-svabhāva-a-viśiṣṭam iti tada-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid a-vyatirekāt, vyatireke vā an-upakāryasya a-vyatirekāt sarva-dharma-niścaya iti pramāṇaa-vyatirekād artha-antare ’-vṛttir iti bhedān na a-vyatirekād iti na lakṣaṇa-antaram. tasmān na a-vyatirekiṇaḥ. tathā sandigdha-vyatireka-ādayo a-vyatirekiṇaḥ. tathā sandigdha-sādhya-vyatirekaa-vyatirekiṇaḥ sāmānyād anvayinī buddhiḥ syāt. na

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SV_08801 PV_03390 PV_02023 PV_04244 V3_12308 PV_04244 V3_12307 V3_12204 PV_04243 PV_04238 SV_15605 SV_03713 SV_06314 SV_06605 NB_03133 V3_12408 SV_01225 V2_09510 V3_12406 V3_00405 V3_07704 SV_01404 V2_09613 HB_03204 HB_03113 SV_04810 HB_03009 SV_05913 VN_01022 V1_03212 HB_01503 SV_13701 SV_13018 V3_05102 V3_13003 V1_03010 HB_03303 HB_01309 VN_01214 SV_09106 SV_09103 SV_09818 V2_07707 PV_03317 SV_13308 SV_06205 V3_12601 SV_13707 PV_03136 SV_09825 V2_07801 SV_13017 V3_05101 HB_00209 SV_13127 SV_13607 SV_13204 SV_13608 SV_07707 SV_13126 V1_01607 PV_03132 V1_01609 SV_12513 V3_07903

bheda-āśraya ekasya katham. pariṇāmo vā dur-vāraṃ jñāna-kāla-avabhāsinaḥ | jñānād vinā vyāpāro ’pi na yujyate | nityasya ced dhetur hetur ato ’nvayī | na anvayy ced dhetur hetur ato ’nvayī | na anvayy ’pi prāṇa-ādir na sapakṣataḥ || sapakṣa’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣasiddha ātmā syāt, na anumāna-siddhaḥ. tasmād na abhāvaṃ bhāvam icchati | yathā na abhyupagamād a-pramāṇān na yujyate || asato -vyatirikto ’nyaḥ krama iti niveditam etat. ity anavasthiter a-pratipattiḥ. tadsvārthasya bheda-rūpatvāt. na hy anvayo rūpa-bhede ’yaṃ pravibhāgo yuktaḥ sati vā -sādhana-dharmayoḥ sandigdho vyatirekaḥ. ity anvayinam eva hetum āha. atra api katham -abhāve sarvatra abhāva-asiddheḥ. saṃśayād tad-abhāve sarvatra-abhāva-asiddheḥ saṃśayād a-saṃskṛta-apavādino ’saty anvaya-ayogād -avasthā-viśeṣa-niyata-eka-dravya-saṃsargalabhyaṃ gamakatvaṃ katham ātmasāt kuryāt. na hi tad-vyāvṛtter anyad vyavacchedanam. hi tad-vyāvṛtter anyat tad-vyavacchedanam. tasya tad-anyatayā a-vyāptau tena tad-artha-jñānāt, na hi tad-ātmā tad-anya-ātmā iti. iti ca dhvaniḥ | ucyate tena tebhyo ’sya ucyate. anyathā tat-paricchedena tad-anyavṛkṣa-bheda-vat ||116|| na hi saṅkete parayad ayam a-jāta-a-naṣṭa-rūpa-atiśayo pratyuktāni, tataḥ karma-sambandha-asiddheḥ, tena kiñcid eva kasyacit kāraṇam. tatra yo rūpam asiddham eva yat tathābhūta-vijñānapratighātinā anyena anyonyasya upakāriṇaḥ. pratighātinā anyena anyonyasya upakāriṇaḥ, vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir tad-abhāvaṃ pratyeti, tad-darśana-anantaram -bhedā yathāsvaṃ prativiśiṣṭa-kārya-janane -a-bheda-lakṣaṇa-abhāvād bheda-a-bhedayor ity api. svabhāva-antarasya asataḥ kathañcid avaśyaṃ śabda-pravṛttyā bhāvyam. kathañcid -sambhavāt. etena vyabhicāritvam uktaṃ kārya-sambhavāt. etena vyabhicāritvam uktaṃ kārya| saṃskārāc ced a-tādrūpye na tasya apy tat kathaṃ vyavasāya-pūrvakaṃ vyavahāram -saṃskārāya eva śabdānāṃ kṛta-saṅketatvāt. -patham upanīyante. anyathā hi tatra asya tadvat prasaṅgaḥ. tasmād atiśeta eva satsv api | pañcabhir vyavadhāne ’pi bhāty apekṣā. tatra apy antyā kāraṇa-sāmagrī yā kadācid apekṣā. tatra apy antyā sāmagrī yā vā anyasya sarvadā syād ity uktam. te ca jananam a-jananaṃ vā anyathā syāt. te ca asatā sādhya-dharmeṇa hetor vyāpty-asiddheḥ, vyāpino vā. sarvatra anupalambhaḥ syāt teṣām vākyaṃ yad apauruṣeyaṃ sādhyeta. anityasarvatra deśe tulyam upalabhyeran. tasmān na ||260|| atha mā bhūd ayaṃ doṣa ity anityān bhinna-deśena bhāvena tad-ubhaya-antarālaapi ca, ete śabdā vyāpino vā syur iyam an-abhilāpā ca pratibhāti iti. śabdena yojyate śabdair na khalv indriya-gocaraḥ || tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, svayam abhyūhya parato vā ādhīyate. na eṣām cintyate. tasmād vastuto yad yena vyāptam

a-vyatirekiṇyāḥ. viśeṣe vā kathañcid ekatva-hānir a-vyatirekitvaṃ hetu-bheda-anumā bhavet || a-vyatirekitvāt sāmarthyaṃ ca dur-anvayam || yeṣu a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam || yan a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam ||83|| a-vyatirekī ced dhetur hetur ato ’nvayī | na a-vyatirekī ced dhetur hetur ato ’nvayī | na a-vyatireke ’py asataḥ sapakṣād vyatirekaḥ a-vyatireke ’pi prāṇa-ādir na sapakṣataḥ || ’-vyatireke ’pi sapakṣād vinivartanam | a-vyatireke ca varṇā eva mantraḥ. te ca aa-vyatireke vā ādyāyām api prasaṅga iti yat ’-vyatireko ’n-anvayo vā vyatirekaḥ. ekaa-vyatireko na syād ity uktam. tad ayam a-vibhāgo a-vyatireko yathā – a-vīta-rāgo ’yaṃ vaktṛtvāt. a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca, a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca a-vyabhicarita-anvayaṃ sapakṣa eva asti ity a-vyavacchinna-svabhāva-antara-virahād anekaa-vyavaccheda-rūpā api khalu jñeyatva-ādayo a-vyavacchedas tu kutaścid vyāvṛtter eva aa-vyavacchedas tu kutaścid vyāvṛtter eva aa-vyavacchedāt punar bhāva-a-pariccheda-prasaṅgāt. a-vyavacchede ’nya-ātmanaḥ pravṛtti-nivṛttyor a-vyavacchede kathaṃ ca saḥ ||96|| śabdaṃ hy eṣa a-vyavacchede tat-pariccheda eva na syāt, tad-aa-vyavacchedena niveśitāc chabdād vyavahāre tat’-vyavadhāna-a-dūra-sthānas tasya eva tad-avasthāa-vyavadhāna-abhāvāt kāraka-atiśaya-asiddheḥ, ’-vyavadhāna-ādi-deśa-rūpa-indriya-ādi-kalāpaḥ, a-vyavadhāna-upayogi. siddham eva tad anyaa-vyavadhāna-deśa-yogyatā-sahakāritvāt teṣām a-vyavadhāna-deśa-yogyatā-sahakāritvāt teṣām. a-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā a-vyavadhānā tattvaṃ pratilabhate. tatra arthena a-vyavadhānena – idam asti idaṃ na asti iti ’-vyavadheya-śaktitayā pratyupasthitāḥ a-vyavasthā syāt sarvatra. tad-ātmani prādura-vyavasthāpanāt. sarvathā a-pratipatter agnia-vyavasthāpiteṣu vidhi-pratiṣedha-ayogāt. tathā a-vyavasthiteḥ | sarveṣāṃ nāśa-hetūnāṃ hetumana-vyavasthiteḥ | sarveṣāṃ nāśa-hetūnāṃ hetumana-vyavasthiteḥ || kriyā-karaṇayor aikya-virodha a-vyavasyantaḥ pravartayāmaḥ. tasmād dhvania-vyavahāra-upanītaś ca na eva kaścij jñeya-ādia-vyavahāra eva syāt. na ca satām api a-vyavahita-sāmarthya-upayogo ’vasthā-bhedas tada-vyavahitā iva yā || sā matir nāma paryantaa-vyavahitā kārya-utpatteḥ sā phalavaty eva. sa a-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā a-vyavahitāḥ pratighātinā anyena anyonyasya a-vyavahitāḥ pratighātinā anyena anyonyasya a-vyāpakasya vā nivṛttau nivṛtty-abhāvād ity a-vyāpitā yadi | (253ab) katham eka-deśa-vartinaṃ a-vyāpitāyāṃ ca doṣaḥ prāg eva kīrtitaḥ ||260|| a-vyāpinaḥ. sarveṣām upalambhaḥ syād yugapad a-vyāpinaś ca varṇān icchet. tāv api pakṣau prāg a-vyāpino yogo yuktaḥ. prāk sa na ca tatra āsīd a-vyāpino vā. sarvatra anupalambhaḥ syāt teṣām aa-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt | a-vyāpṛta-indriyasya anya-vāṅ-mātreṇa aa-vyāpṛta-indriyasya darśana-vad buddhau śabdena a-vyāpṛta-karaṇānāṃ svayaṃ śabdā dhvananti yena a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti

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SV_15216 PV_04085 V3_02602 PV_04084 V3_02513 V2_04511 VN_00302 SV_15316 V2_08109 HB_03204 SV_04011 V3_08105 V3_10911 SV_00910 PV_03143 SV_12713 SV_11725 SV_12914 PV_04018 PV_03021 PV_03021 PV_03004 V3_00907 PV_04017 V3_00906 V2_06102 PV_02070 SV_01624 V3_04108 PV_02027 PV_02088 SV_06616 SV_16409 SV_11617 PV_03001 V3_09101 PV_02083 SV_12225 SV_05016 VN_00713 PV_03022 SV_12301 PV_03038 HB_02511 SV_12114 PV_02028 SV_12302 SV_10811 SV_12404 SV_04612 V3_00801 PV_03220 V3_13706 HB_03701 V3_03706 V3_03512 VN_03816 V3_03505 SV_06715 PV_03182 V1_02107 PV_03249 V1_02012 SV_05010 SV_13424

iti syād vinā apy anvayena. yo hi yena bādhikāḥ | saha a-nirākṛtena iṣṭa-śrutir bādhikāḥ | saha a-nirākṛtena iṣṭa-śrutir pakṣasya lakṣaṇam | ucyate parihāra-artham pakṣasya lakṣaṇam | ucyate parihāra-artham yathā-vastu-pratipadyamānā api tad-dharmavyāpty-asiddheḥ pūrvakasya api hetor -arthaṃ tat sarvaṃ pauruṣeyam ity a-niścayād hetor vaikalyād a-vināśo ’pi syād ity -antara-abhāva-siddhiḥ, tasya tad-anyatayā tataś ca jñāna-antaraṃ vyakty-antaraṃ vā ’nityatvād iti. na bhavati, sarvato vipakṣād sarveṣāṃ vyabhicārāt. prayojana-abhāvād sarveṣāṃ vyabhicārāt. prayojana-abhāvād -vigamāt paścād api bhaven na saḥ || mano iti kutaḥ syāt. sannidhāna-mātreṇa janane a-jñāpakatvāt. sannidhi-mātreṇa jñāpane na ca antya-varṇa-pratipatter ūrdhvam anyam api svayam || hetv-artha-viṣayatvena tad-janane yac chaktaṃ śaktam eva tat | atha śaktam eva tat | atha a-śaktaṃ kadācic ced -sat proktaṃ te sva-sāmānya-lakṣaṇe || eva abhidhānāt. hetu-vacanaṃ tu svayam na apy alam | śaktasya sūcakaṃ hetu-vaco na apy alam | śaktasya sūcakaṃ hetu-vaco iti kutas tad-abhāvaḥ. śaktaṃ kāraṇaṃ na sthiti-hetunā | sa vinaśyed vinā apy anyair upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, cen na tatra api viśeṣataḥ || pṛthak pṛthag -miśraṃ tapta-upala-ādi vā | dṛśyaṃ pṛthag bhedeṣu tat-kārya-paricodane | gauravaphala-darśanāt, kṛta-samaya-kāvya-ādi-vat. a-sāmarthye ’pi paścād api svabhāva-a-tyāgād || mānaṃ dvividhaṃ viṣaya-dvaividhyāc chaktyiti. asiddha-jñāpana-aṅgasya jñāpanaṃ praty || tanutvān mūrtam api tu kiñcit kvacid sambhavo yāvatā teṣām api puruṣāṇām a-saṃsṛṣṭa-bhedaṃ kiṃ na pratyeti iti cet. niyujyante. svayam utthāpane hi bhāva-śaktir ced a-śaktaṃ sarvadā eva tat || tasya śaktir etat syāt. sa ca duḥ-sādhaḥ. yatra ekasya abhāva-ākhyāṃ yathā-kalpanam eva vā | kuryād na aparam, tasya eva tatra śakter anyasya ca ’nyatra idānīntanānām an-upadeśa-pāṭhasyāt siddho ’tiśayas tataḥ || tasmāt pṛthag -vad vyabhicāri. bhārata-ādiṣv idānīntanānām eva. anyathā vaktur vaiguṇyam udbhāvayet. kaḥ pratighātaḥ puruṣāṇām. tasmān na kiñcid loke śabda-prayogo vyavahāreṣu. vyakter vastuni vṛtti-niyama-abhāvāt. tathā hy citra-vijñāne jñāna-upādhir an-anya-bhāk | su-jñānāḥ. prabhedaḥ punar āsām ānantyād -sambhavat-pratihetur hetuḥ, a-lakṣaṇam etad ucyate, kiṃ tarhi vastu-sthityā. sā ca evam asādhāraṇatvam, kvacid a-candre ’siddheḥ. tad eva ādyaṃ nigrahasthānam iti kim anyair bādhate, puruṣa-icchā-anurodhino ’rtheṣv na upālambham arhati. na ca iyam vikalpaḥ sva-viṣayo vijñāna-anubhavo yathā | svasaṃvittir na abhijalpa-anuṣaṅgiṇī ||21|| arpita-tad-rūpaṃ gṛhītam iti ca ucyate || ātma-saṃvedane vikalpaḥ sambhavati, yasmād sa eva asyā viṣaya iti, a-viṣayī-kṛtasya sad-asatos tulya-upayogā iti dhvanibhir

a-vyāptas tatra tad-vyatirekaḥ śaṅkyeta. na ca a-vyāpti-bādhanī || sādhya-abhyupagamaḥ pakṣaa-vyāpti-bādhanī ||23|| sādhya-abhyupagamaḥ pakṣa a-vyāpti-vyatirekayoḥ || svayaṃ-nipāta-rūpa-ākhyā a-vyāpti-vyatirekayoḥ ||22|| svayaṃ-nipāta-rūpaa-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, a-vyāptiḥ. iha api punaḥ sādhana-upakrame a-vyāptiḥ. tathā hy anvayo vyatireko vā sattvaṃ a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit a-vyāptau tena tad-artha-a-vyavacchedāt punar a-vyāpnuvat kathaṃ sāmānyaṃ syāt. tasmān mithyāa-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so a-vyāhāra iti cet, na, parārthatvāt. na yuktaḥ, a-vyāhāra iti cet. na, parārthatvāt. na yukto ’-vyutpanna-saṅketam asti tena sa cen mataḥ | ’-vyutpannasya api syāt. tasmān na vākyaṃ nāma ’-vyutpannānām api syāt. na anumānāt pratipattir a-śakalaṃ śabda-ātmānam upalakṣayāmaḥ. na api a-śakta-uktir īritā | śaktis tasya api ced dhetua-śaktaṃ kadācic ced a-śaktaṃ sarvadā eva tat || a-śaktaṃ sarvadā eva tat || tasya śaktir a-śaktir a-śaktaṃ sarvam iti ced bīja-āder aṅkura-ādiṣu | a-śaktam api śaktasya vācakam iti sādhanam iṣṭam ’-śaktam api svayam || hetv-artha-viṣayatvena tad ’-śaktam api svayam ||5|| na api pāramparyeṇa, a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ a-śaktāḥ sthiti-hetavaḥ || sthitimān sa-āśrayaḥ a-śaktād an-utpatteḥ. atha kā iyaṃ śaktiḥ, sa eva a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numānaa-śaktānāṃ svabhāva-atiśaye ’sati | saṃhatāv apy a-śaktānām akṣa-ādīnāṃ gatiḥ katham || saṃyogāc a-śakti-vaiphalyād bheda-ākhyāyāḥ samā śrutiḥ ||13 a-śakti-sādhanaṃ puṃsām anena eva nirākṛtam ||310| a-śaktiḥ. sambandhe na ayaṃ doṣo vikalpite ||232|| a-śaktitaḥ | arthakriyāyāṃ keśa-ādir na artho ’na-śaktitaḥ | trairūpya-asiddhi-sandehe a-śaktimat | jala-vat sūta-vad dhemni na a-dṛṣṭer a-śaktir eva idānīntana-puruṣa-vat. atra api a-śaktir eṣā vikalpānām a-vidyā-prabhavāt. na vai a-śaktir vā cintyeta, na ca tad yuktam. puruṣais a-śaktir vā yā svabhāvena saṃsthitā | nityatvād a a-śaktis tatra sarva-puruṣāṇām ity api pūrva-vad a-śakte śakte vā pradhāna-ādi-śrutiṃ janaḥ || a-śakteḥ, tayos taj-janana-itara-svabhāvatvena a-śakteḥ. sā ca anyatra apy ekena racite granthe a-śakteṣu yeṣu sambhāvyate guṇaḥ | saṃhatau a-śaktāv api kasyacic chakti-siddheḥ. tasmāt a-śakya-upāya-phalāni ca śāstrāṇi phala-arthī na a-śakya-kriyam eṣām. katham idānīṃ satyaa-śakya-codanatvāl lakṣita-lakṣaṇa-arthaṃ jātia-śakya-darśanam etat – yatra tad-icchā tatra a-śakya-darśanas taṃ hi pataty arthe vivecayan || a-śakya-nirdeśa iti na nirdiśyate. yukto ’yam a-śakya-niścayatvāt. hetv-abhāvo vā. na hy aa-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ a-śakya-niṣedhatām asya darśayann evam āha, aa-śakya-paricchedaiḥ klība-pralāpa-ceṣṭitair a-śakya-pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya. a-śakya-pravartanā, icchā-adhīnatvāt, yadi hi na a-śakya-samayaṃ tadvad anyad apy a-vikalpakam || a-śakya-samayatvān na sukha-ādīnām ātma-saṃvittir a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk | a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk | a-śakya-samāropāt, ākāra-antara-vat. sa ca tatra a-śakya-sādhanaṃ kāryam. tatra api tathā ity alam

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SV_13513 SV_04707 SV_12426 PV_02274 SV_05823 SV_04806 SV_16420 HB_02115 SV_12904 VN_05411 SV_06107 V3_08107 V3_00408 SV_01525 V2_09813 SV_11008 V2_06613 SV_16221 SV_17214 V3_02402 SV_12106 VN_02811 V3_10711 SV_07502 SV_12216 V1_03502 HB_01406 V3_03704 V3_02507 VN_05613 SV_15903 SV_04613 V1_00304 V1_01312 V1_01304 V2_06407 SV_00621 V3_11002 V3_11103 V1_02807 PV_03284 SV_04330 SV_11104 SV_01217 PV_02280 SV_10903 HB_03203 PV_02142 PV_02277 V1_01306 PV_02281 NB_03049 V3_04002 SV_13111 SV_12107 V3_01201 SV_15807 SV_06204 PV_04185 SV_11906 SV_11827 SV_08924 SV_08922 SV_06721 V1_02312

kṛtakānām api hetu-pariṇāma-niyamavatām samam ||94|| syād etat – ānantyād vyaktīnām -sambhavāt. svabhāva-viprakarṣeṇa draṣṭum vipakṣasya na hāniḥ karma-dehayoḥ || a-vṛkṣa-grahaṇam antareṇa tathā grahītum astu, sarvathā doṣa-parihārasya kartum -sāmānya-siddhir viśeṣa-a-sambhavasya jñātum ’pi kenacit svabhāva-anyathā-bhāvasya kartum upakāra-ayogāt, a-krameṇa ca vyāhartum eva, a-pradarśite doṣasya vaktum ākṛter apy ekatra dṛṣṭāyā anyatra draṣṭum sarvato vipakṣād vyāvṛtter darśayitum ca ubhaya-nivṛttiḥ, vivekasya kartum -abhāvāt, sambhave ’pi viśeṣāṇāṃ draṣṭum -a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a-pravṛttir eva. tasya tathābhūtasya jñātum a-pravṛttir eva, tathābhūtasya jñātum kārya-saṃvādāt tasya ca karaṇāt prāg draṣṭum -prasaṅgāt, a-pratyakṣe ’pi kenacij jñātum -prāptasya sādhyasya vacanena nivartayitum apy apahnotṛ-darśanāt. niṣṭhā-āgamanasya -prakārāṇām a-sambaddhānāṃ parisaṅkhyātum sarva-vaktṛ-dharmatā-paricchedasya ca kartum sāmānyasya svabhāva-atiśayasya ādhātum na sarvaḥ. tatra viśeṣa-pratikṣepasya kartum sarva-avayavānāṃ ca yugapad draṣṭum svabhāvasya a-vivekād viśeṣasya kartum aparatra vyatireka-niścayasya kartum eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. ’-pradarśita-viṣayatvād uttara-pratipattir śrotreṇa kañcid arthaṃ vibhāvayāmaḥ. na ca lakṣita-lakṣaṇa-arthaṃ jāti-codanā iti cet. prāg dṛṣṭās tatra smṛtim ādadhati. sā kim prasaṅgāt, ātma-sthiter abhāvāt. tasmād ayam smṛtiḥ syāt, agni-dhūma-vat. na ca ayam | anyathā vyabhicāri syād bhasma iva | anyathā vyabhicāri syād bhasmā iva iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, -bhāva-siddher anyatra anumānāt. na tv evam -phalam ||31|| ity antara-ślokāḥ. tathā hy smaryate smārtaṃ na ca tat tādṛg-arthavat || -śabda-pramāṇena viṣayī-karaṇe vastu-balād na sambhavati. tasya nir-upadravatvāt. vā upayukta-vad iti. atra api vivakṣitaabhilāṣaḥ sukhād api | tāyāt tattva-sthira-āder an-upadeśaḥ. sa iyaṃ śakya-pariccheda-hetutvena eva sāphalyāt. tad-vyatirikta-vaiguṇyaṃ mārga-ukty-a-paṭutā api vā | saṅkara-saṅkṣayaiḥ | kleśāt kutaścid dhīyeta a-yojayan na pratyeti ity āyātam āndhyam || bodha-arthatvād gamer bāhya-śaikṣa-artham. tatra pratyakṣa-nirākṛto yathā – tasya eva pratikṣepe virodhaḥ, yathā – na kadācit kasyacit kiñcid ity ekānta eṣaḥ. -āgamanasya a-śakyatvāt. yathā ayam anyato -upagame ’pi vādino nirastaḥ. katham idānīm -vigamanam. kiṃ tu tad-viṣayā pratītir vā kiṃ parasmād upadeśam apekṣate. tad-āśrayaḥ || vyavahāra-upanīto ’tra sa eva -antara-sattayā anyaḥ śliṣṭo nāma. mā bhūd uktaṃ prāk. na hi śleṣa-lakṣaṇaḥ sambandho ahrīkaḥ syād uṣṭro dadhi syān na iti kim apy kiṃ na karoti. etena eva yad ahrīkāḥ kim apy vyavasthita-svabhāvānām anyonya-rūpaiti cet, ayam aparo ’sya doṣo ’stu. na tv

a-śakyaḥ krama-viparyayaḥ kartum. yathā bījaa-śakyaḥ śabdena sambandhaḥ kartum. evaṃ sati a-śakyatvāc ca. tasmād adhyayanam adhyayanaa-śakyatvāc ca tṛṣṇāyāṃ sthitāyāṃ punar udbhavāt | a-śakyatvāt, a-vijñāta-vṛkṣeṇa a-vṛkṣasya api tad a-śakyatvāt, artha-antara-abhyupagame prayojanaa-śakyatvāt. īdṛśeṣu ca anupalabdher hetutvaa-śakyatvāt kiṃ nāśa-kāraṇaiḥ. anyathātvaa-śakyatvāt, gaty-antara-abhāvāc ca. na eva vākye a-śakyatvāt. tathā ca dvir-anubhāṣaṇaṃ kṛtaṃ syāt. a-śakyatvāt, tad-a-tadvator vṛkṣa-a-vṛkṣatve a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt. a-śakyatvāt, tādṛśāṃ ca a-pratikṣepa-arhatvāt. na a-śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na a-śakyatvāt, na an-iṣṭeḥ. tādṛśām a-vitathaa-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitathaa-śakyatvāt. na ca ayam anukramaḥ svabhāvataḥ a-śakyatvāt. na ca asti kaścid viśeṣaḥ. sarvaa-śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃa-śakyatvāt. yathā ayam anyato ’-śrutvā na imaṃ a-śakyatvāt, lakṣaṇa-niyamo ’py a-sambaddha eva a-śakyatvāt. sa eva hy evaṃ sarvajñaḥ syād ity aa-śakyatvāt. samavāyo ’bhivyaktir iti cet. uktaa-śakyatvāt. sambhavad-viśeṣasya ca tādavasthya-a a-śakyatvāt sarvadā ca asya a-darśana-prasaṅgaḥ. a-śakyatvāt, svabhāva-antara-utpatti-lakṣaṇatvād a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt a-śakyam etat. kasmāt. hetor viśeṣeṇa anvayaa-śakyā ity an-uttara-pratipattyā eva a-śabda-ātmā mantraḥ. pāramparyeṇa taj-jatvāt tad a-śabda-codite saty api sambandhe kathaṃ a-śabda-liṅgā svayaṃ kathañcid anusmarato na a-śabda-saṃyojanam eva arthaṃ paśyati darśanāt. a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabdaa-śīta-sādhane ||34|| ity antara-ślokaḥ. na a-śīta-sādhane ||6|| yas tarhi samagreṇa hetunā a-śubha-abhinandinaḥ pratisandhi-bandhāt. ata eva a-śubha-abhinandena viparyāsena ca vacanasya tata-śubha-pṛthivī-kṛtsna-ādikam abhūta-viṣayam api a-śubhā-pṛthivī-kṛtsna-ādy abhūtam api varṇyate | a-śeṣa-ākṣepāt tad-anya-vaiyarthyaṃ ca na syāt. a-śeṣa-doṣa-hāneḥ, paryavasthāna-janmaa-śeṣa-pakṣī-karaṇe hetoḥ sādhya-abhāve a-śeṣa-viśeṣa-jñāna-sādhanam || bodha-arthatvād a-śeṣa-viṣaya-viśuddhir avisaṃvādaḥ. āpta-vādaa-śeṣa-vyavaccheda-vyāpti-sādhanād eva ca prakāra a-śeṣa-hānam abhyāsād ukty-āder doṣa-saṅkṣayaḥ || a-śeṣam a-kleśa-leśataḥ || yadi iṣṭam aparaṃ a-śeṣasya jagataḥ. abhipatann eva arthaḥ a-śaikṣa-adhikas tataḥ | parārtha-jñāna-ghaṭanaṃ a-śrāvaṇaḥ śabda iti. anumāna-nirākṛto yathā – a-śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ. a-śrutir vikalatvāc cet kasyacit sahakāriṇaḥ | (25 ’-śrutvā na imaṃ varṇa-pada-kramam | vaktuṃ a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. a-śrūyamāṇe ’-vyakta-vyapadeśāt. tatra yadi a-śrotṛ-saṃskāraṃ ca bruvāṇaḥ kathaṃ na unmattaḥ, a-śliṣṭa-bheda-dhīḥ | sādhyaḥ sādhanatāṃ nītas a-śliṣṭena, śliṣṭena tu syād iti cet. na, tasya ’-śliṣṭeṣu padārtheṣu sambhavati. na ca arthaa-ślīlam ayuktam a-heya-upādeyam a-pariniṣṭhānād a-ślīlam ākulam | pralapanti pratikṣiptaṃ tad apy a-śleṣāt katham eka-svabhāva-nimittaḥ śabdo a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva

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SV_03703 SV_03702 HB_03718 SV_16616 V3_00204 SV_11308 PV_03218 PV_03099 PV_03256 V1_02409 PV_03389 V1_02403 V1_02104 V1_02409 PV_03457 PV_03105 PV_04010 PV_03486 SV_03810 SV_03808 V3_06006 SV_14803 V3_08203 SV_09017 SV_03726 SV_05016 HB_02803 HB_02704 V1_01411 SV_03427 SV_03809 HB_02905 SV_11524 SV_09019 SV_11503 SV_15702 SV_15624 V3_12406 SV_13214 SV_05815 SV_15924 SV_05722 SV_12827 SV_13704 V1_00712 V3_13310 VN_03801 V3_01205 V3_11401 NB_03088 V3_11302 V3_01204 PV_04231 V2_05510 PV_02057 SV_12908 SV_10716 V3_12207 SV_12908 V3_05707 SV_05706 SV_11411 HB_01111 SV_11416 SV_16218

prāsādasya svayaṃ saṃyoga-ātmakasya pareṇa an-ārambhāt kutas tat-samudāyo dravyam, kaṣṭataraṃ vyasanam āyātam a-prakāśyam pratipatteḥ, tad-bhāve ’py anyatra pramāṇacintāyām. na apy asya kaścid viśeṣaḥ pramāṇadoṣaḥ. sambandha-apauruṣeyatve syāt pratītir vitatha-ākārā jāyate timira-ādi-vat || | tad atyanta-vimūḍha-artham ā-go-pālam -grahe | tal-lāghavāc cet tat-tulyam ity -ākāraḥ padārtho ’-saṃvedano ’nyā saṃvit. na asti bhinnayor nīla-pītayoḥ || na artho viṣaya-sārūpyāt saṃvedanasya tādātmye samayasya abhāvāt, anyena apy atīta-rūpasya ko ’nayor bhedaḥ. viṣaya-ākāraḥ padārtho duḥkha-jñāna-samudbhavaḥ | na hi duḥkha-ādy-bheda-vat || tathā hy a-liṅgam ā-bālam na asan jñānena sādhakaḥ | sato ’pi vastvkramavān a-kramāṃ katham || upakuryād uktaṃ yādṛśaṃ sāmānyam a-saṃsṛṣṭānām ekavyāvṛtta-rūpeṣu bhāveṣu sāmānyaṃ nāma, teṣām sidhyati ||47|| na hy eka-ākāra-pratiniyatād syāt. na hi yo vijñāne svarūpeṇa a-svarūpaete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-paśyan vibhāga-abhāvād bhāvānāṃ katham pratyāyayiṣyāmi iti śabdena śrotary iti kim atra sāmānyena. yathā-bhāvam eva eva tad-abhāvaḥ sidhyati, tasya tad-anyaabhāva-vyavahāra-asiddhi-prasaṅgāt. tasya -vikalpe darśane ’-vibhāvitā nāma. tad ayam śabda-āśrayā buddhir anādi-vāsanā-sāmarthyād anyasya ca abhāvāt, uktaṃ yādṛśaṃ sāmānyam -ādau yan na asti ity ucyate, sa eva tena dhiyā ||231|| tāv eva bhāva-abhāvāv āśritya syād uṣṭro dadhi syān na iti. atha punar na hy a-pratibaddhas tat-sādhana iti. pratyāsatti-viprakarṣa-abhāvāt. ata eva asya yadi īdṛśī | prayoktṛ-bheda-apekṣā ca na prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam ||254|| tatra yadi saṃskṛtena upalambha ity abhāvāt, anyasya ca vastu-dharmasya kasyacid vyartho mano-japo vikalpasya śabda-rūpa-arthaḥ saṅketas tasya vyavahāra-kāle ’py -nimeṣa-anukrama-parisamāpteḥ, varṇa-rūpaa-bhedaḥ. na api bhedaḥ śabda-svabhāvate ’pi pratibhāseran. na ca ayam arthaeṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpaca na kiñcit pūrva-pakṣa-vādino hetvābhāsatasya viśeṣaḥ. parārthāḥ santaś cakṣur-ādayo a-pṛthaṅ-nirdeśa ity uktam. nanu saṃhatānām chayana-āsana-ādy-aṅga-vad iti. tad-iṣṭachayana-āsana-ādy-aṅga-vad iti. tad iṣṭadharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. bhede nānā-vidhi-niṣedha-vat | eka-dharmiṇy bhede nānā-vidhi-niṣedha-vat | eka-dharmiṇy yathā kāṣṭha-suvarṇayoḥ || ādyasya alpo ’py a-varṇa-bhāge ca vākye ’-sakala-śrāviṇo bhūd anya-pramāṇa-a-nivṛttau nivṛttiḥ. tayor api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy -a-vyakta-virodhāt. a-varṇa-bhāge ca vākye aparaṃ kiñcin nibandhanam asti. sa ca anena svabhāvata ekaṃ pratyayaṃ janayanti ity vācakāḥ. tathā na sarvaḥ sarva-sādhano tad-upayoga-kārya-svabhāva-viśeṣavyarthā syāt parikalpanā | (229ab) api nāma arthaḥ samartho na ayam iti śakyam unnetum,

a-saṃyogāc ca. tata eva saṅkhyā-abhāvaḥ. tata-saṃyogāś ca. na saṃyogaḥ, prāsādasya svayaṃ a-saṃvaraṇīyaṃ ca kathaṃ nirvoḍhuṃ śakyeta. sa a-saṃvādiny an-iṣṭatvāt. kiṃ ca, yady atyantaa-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya eva a-saṃvidaḥ | (227ab) syād etat – a-kāryaa-saṃvidita-tattvā ca sā sarva-apara-darśanaiḥ | a-saṃvṛteḥ || etāvan niścaya-phalam abhāve a-saṃvedanaṃ na kim || na ca ekayā dvaya-jñānaṃ a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasya ’-saṃvedanaḥ kaścid an-arthaṃ vā api vedanam | ’-saṃvedanāḥ sukha-ādaya iti cet, na, tvat-pakṣe a-saṃvedanāt, a-punar-bhāvini samayasya ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ a-saṃvedyaṃ pīḍā-anugraha-kāraṇam || bhāsamānaṃ a-saṃśliṣṭa-uttara-udayam | paśyan paricchinatty a-saṃśliṣṭā a-saṅgatyā sadṛśī gatiḥ || liṅgaṃ a-saṃśliṣyan varṇa-bhāgaḥ parasparam | āntyaṃ a-saṃsargas tad-vyatirekiṇāṃ samānatā iti, api ca a-saṃsargād anyasya ca abhāvāt, uktaṃ yādṛśaṃ a-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa a-saṃsargeṇa na pratibhāsate tasya kiñcij jñānam. a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ. a-saṃsṛṣṭa-anya-ākāravatyā buddhyā adhimucyeta a-saṃsṛṣṭa-tat-svabhāvaṃ vikalpa-pratibimbam a-saṃsṛṣṭa-bhedaṃ kiṃ na pratyeti iti cet. aa-saṃsṛṣṭa-rūpasya kevalasya tattvaa-saṃsṛṣṭa-rūpasya bhāva-siddhir eva aparasya a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśya a-saṃsṛṣṭān api dharmān saṃsṛjantī jāyate. tasyāḥ a-saṃsṛṣṭānām eka-a-saṃsargas tad-vyatirekiṇāṃ a-saṃsṛṣṭo ’nya-bhāvaḥ. tad-darśanād eva asya a-saṃsṛṣṭāv api saṃsṛṣṭāv iva puruṣasya vyavahāra a-saṃsṛṣṭāv ākārau pratipadya saṃharet. eka-rūpaa-saṃskāryatayā pumbhiḥ sarvathā syān nirarthatā | a-saṃskāryatvāt prayoktā api na asti. ataḥ a-saṃskāryasya yujyate ||294|| yadi bhāva-śaktayā a-saṃskṛta-apavādino ’saty anvaya-ayogād aa-saṃskṛta-indriyo na upalabhate. yasya saṃskāra a-saṃsparśāt. tata eva ca sā śrutir anya-apohaa-saṃsparśāt. sva-sāmānya-svabhāvānām eka-bhāvaa-saṃsparśān na anya-parihāreṇa pravarteta. na hi a-saṃsparśinaś ca eka-buddhi-pratibhāsinaḥ śabdaa-saṃsparśī tasya eva atiśayasya upayoga-siddhes a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tana-saṃsparśī svatantra eva dṛṣṭāntaḥ sādhanaa-saṃsparśe nyāyyaṃ nigrahasthānam asti iti tat’-saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthāa-saṃhata-para-upakāra-niyama-abhāvād anaikāntika a-saṃhata-pārārthya-viparyaya-sādhanād viruddhaḥ. a-saṃhata-pārārthya-viparyaya-sādhanād viruddhaḥ. a-saṃhata-viṣayaṃ pārārthyam eṣām iti vacane a-saṃhāro vidhāna-pratiṣedhayoḥ || eka-dharmiṇam a-saṃhāro vidhāna-pratiṣedhayoḥ ||23|| ekaṃ a-saṃhāryaḥ pratyāneyas tu yat-kṛtaḥ | vikāraḥ ’-sakala-vākya-gatir na syāt, ekasya śakalaa-sakala-viṣayatvād āgamaḥ punar na kiñcin na a-sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit taj ’-sakala-śrāviṇo ’-sakala-vākya-gatir na syāt, a-sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ a-sakṛd uktam etat. tasmād eka-kāryatā eva ’-saṅkarāt kārya-kāraṇatāyāḥ. tatra pratiniyataa-saṅkarāt. yathā mṛt-piṇḍa-kulāla-sūtra-ādibhyo a-saṅkīrṇam arthaṃ jānīyām iti saṅkara-hetuḥ a-saṅkīrṇasya liṅga-viśeṣasya asiddheḥ,

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SV_04602 SV_04524 VN_04015 PV_04010 SV_17507 PV_04233 V2_05514 SV_08804 PV_03002 VN_00404 V3_05708 V3_11206 V3_09406 PV_04266 V3_05702 PV_02045 PV_03344 PV_02119 SV_13101 V3_05201 NB_01013 SV_15609 SV_17610 PV_03516 SV_13802 V1_01109 V3_04803 V3_04902 V3_12010 V3_12105 V3_12101 V3_04406 V3_04407 NB_02008 NB_03032 V3_04804 V3_04408 NB_03122 V3_12007 V3_04303 NB_03066 NB_02005 NB_03083 NB_03084 V3_04405 V3_04805 V3_12202 PV_02157 V3_12009 SV_00818 V3_08308 SV_00816 V1_01310 V3_02803 SV_11313 VN_01810 VN_01813 VN_05911 VN_02206 HB_01510 SV_16607 SV_07023 V3_08701 SV_10707 V3_07002

khalu vai vyasanam eva etal lokasya yad ayam saṅketas tena tatra na ||92 || na hi śabdā nāma nigrahasthānam abhyupagata-arthasādhakaḥ | sato ’pi vastv-a-saṃśliṣṭā atyanta-satya-abhidhānaṃ tathā atyantaca tad anyeṣām apekṣakam | vyavahāram ca tad-anyeṣām apekṣakam | vyavahāram vastuni | anyonyaṃ vā tayor bhedaḥ sadṛśana artho ’n-artha-adhimokṣataḥ || sadṛśatad-abhāve na bhavati iti. evaṃ hy asya sādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi-siddhāv asya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām dṛśya-a-dṛṣṭāv asann iti | tasyāḥ siddhāv dṛśya-a-dṛṣṭāv asann iti | tasyāḥ siddhāv ’ntya-cetasaḥ | tad yad apy arhataś cittam kalpanā na akṣa-dhīr yadi | an-iṣṭa-ādāv na hetu-vaikalyāt sarveṣām antya-cetasām | kvacid apy akiñcitkarasya sannidhānasya apy kvacid apy akiñcitkarasya sannidhānasya apy svalakṣaṇam. yasya arthasya sannidhānatu kasyacid eva samayasya an-anuṣṭhānād pratipattu-kāmasya asiddhir ity uktam. tena kaścid anyathā arthasya sannidhau || na ca pratītyoḥ pūrvāpara-bhāva-ayogāt, sannihitaidantayā iti cet ||9|| na hy ayaṃ gaur ity nityo ’-sparśatvād iti. katham samāviśad ghaṭa-ādikaṃ sapakṣayati. tena api tulya iti katham a-samaḥ prāṇa-ādiḥ. -rūpatvāt. asataḥ sapakṣān na nivṛttir ity -asiddheḥ. tata eva sapakṣa eva asti, sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-abhāvo sann ity ucyate. na vai tan-niṣedha-mātram sāmānyena samāno ’rthaḥ sapakṣaḥ. na sapakṣo vyatireka-mukhena vā prayuktena sapakṣaiti cet, uktam atra – yathā asati niṣedhaḥ, paryudastaś ca, a-tattva-lakṣaṇatvād gata-arthatvāt. hetoḥ sapakṣa eva sattvam vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya pakṣa-dharmaḥ punas tridhā | pratyekam upalambhamāna-guṇatvam. tathā ekasya rūpasya anumeye sattvam eva, sapakṣa eva sattvam, viruddhaḥ. kayor dvayoḥ. sapakṣe sattvasya, hetvābhāsaḥ. anayoḥ sapakṣe ’sattvam, trividhaḥ pratyekaṃ punas tridhā bhavati – ca a-tattva-lakṣaṇa iti. nanv etasminn atiprasaṅgāt. na ca upagama-balena sapakṣamato rāgī na dveṣī syāc ca tādṛśaḥ || tayor kathyate. so ’parasya api tulya iti katham eva hi kāraṇāni yogyatām apy anumāpayanty eva kāraṇāni yogyatām apy anumāpayanti, -ādi saṅkṣobha-ādi-hetur iti. hetunā tv parāvṛttau ca tasya tādātmyād anyasya na ca evaṃ-vidhā dharmāḥ kvacid kathaṃ sambandhaḥ. saṅketāt tad-abhivyaktāv tasya api vacanaṃ vādino nigrahasthānam -aṅgasya vacanam api vādino nigrahasthānam, ca idam artha-antara-gamana eva antar-bhaved an-utpatter a-parājayaḥ. tasmād ayam svabhāva-anyathātva-abhāvāt samarthatad-āgama-upadhānaṃ kam atiśayaṃ puṣṇāti. janyate vā, tasya a-sāmarthyāt. tad janyate vā. tasya a-sāmarthyāt. tad tad-abhāvāt. tad ayam arthakriyā-arthī tadtad-abhāvāt. tad ayam arthakriyā-arthī tad-

a-saṅketayann a-prayuñjāno vā śabdān duḥkham a-saṅketitam arthaṃ prakāśayanti. saṅketaś ca a-saṅgatatvād iti. nyāyyam etan nigrahasthānam, a-saṅgatyā sadṛśī gatiḥ || liṅgaṃ svabhāvaḥ a-satya-abhidhānam api. tatra ekasya vacanasya a-satya-arthaṃ prakalpayati dhīr yathā || taṃ a-satya-arthaṃ prakalpayati dhīr yathā ||25|| taṃ a-sadṛśa-ātmanoḥ ||176|| bhāvāś ced a-bhinnena a-sadṛśatvāc ca viṣaya-a-viṣayatvataḥ | śabdasya a-sandigdhaṃ tat-kāryatvaṃ samarthitaṃ bhavati. a-sandigdhā eva tan-nimittatve ’py asaj-jñānaa-sandigdhā. tena ayam apy ekasya rūpasya a-sandigdho bhedo bhavati. kasyacid rūpasya a-sandigdhau tat-kāryatve ’pi dhī-dhvanī || a-sandigdhau tat-kāryatve ’pi dhī-dhvanī ||41|| a-sandhānaṃ kuto matam || asiddha-arthaḥ a-sandhānaṃ dṛṣṭaṃ tatra api cetasām || tasmāt a-sandhir īdṛśaṃ tena śeṣavat sādhanaṃ matam || a-sannidhāna-tulyatvāt tasya idam ity upasaṃhāro a-sannidhāna-tulyatvād asya idam ity upasaṃhāro a-sannidhānābhyāṃ jñāna-pratibhāsa-bhedas tat a-sannidher na artha-an-arthau. kiṃ ca kramasya a-sanniścaya-phalā anupalabdhir na sidhyate ||339| a-sannihita-arthā asti daśā kācid ato dhiyaḥ | a-sannihita-kāraṇatvena utpāda-an-utpādāt, a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣam, a-sapakṣa-apekṣayā bhede ’sato ’n-adhikaraṇatvād a-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ, a-sapakṣa eva na asti iti ca asya sapakṣe ’stitā a-sapakṣa eva na asti iti cet, na iti sā eva a-sapakṣa eva na asti iti dṛṣṭāntayor anyatareṇa ’-sapakṣaḥ. katham idānīm abhāve sann ity ucyate. a-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ ’-sapakṣaḥ. tato ’nyas tad-viruddhas tad-abhāvaś a-sapakṣayor liṅgasya sad-asattva-khyāpanaṃ kṛtaṃ a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣasya. tad vivakṣite pratiyogini ca tulyam. a-sapakṣāc ca sarvato vyāvṛttī rūpam uktam aa-sapakṣād eva vyatireka iti. nanv evam asya a-sapakṣe ’pi sad-asad-dvividhatvataḥ ||33|| a-sapakṣe ’sattvasya asiddhāv anaikāntiko a-sapakṣe ca asattvam eva niścitam. anumeyo ’tra a-sapakṣe ca asattvasya, yathā kṛtakatvaṃ a-sapakṣe ca sattvam iti viparyaya-siddhiḥ. etau a-sapakṣe sann asan dvedhā ca ity evam. sādhyaa-sapakṣe hetv-abhāva-prasaṅgaḥ, sarvasya anyaa-sapakṣau vyavasthāpya pramāṇa-pravartanaṃ a-sama-rūpatvān niyamaś ca atra na īkṣyate | a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca a-samagrasya ekānta-a-sāmarthyāt, yathā dehaa-samagrasya ekānta-a-sāmarthyād iti na tataḥ a-samagreṇa yat kāryam anumīyate | śeṣavat tad aa-samaya-darśino ’pi syāt. na hi prati-puruṣam a-samaya-sthāyinaṃ praty anvayinaḥ, avyabhicārī a-samartha-anya-kalpanā ||227 || na vai sambandho a-samartha-upādānāt. tathā sādhya-ādi-vikalasya a-samartha-upādānād eva. na hi tair hetoḥ a-samartha-sādhana-abhidhānād dhetvābhāseṣu vā. a-samartha-sādhana-abhidhāyy api pareṇa a-samartha-svabhāvayoḥ kriyā-a-kriyā-ayogāt. anya a-samarthaṃ tv āgama-pravṛttim api na eva a-samarthaṃ pṛthak tat sahitam api tādṛśam eva a-samarthaṃ pṛthak tatra sahitam api tādṛśam eva a-samarthaṃ prati datta-anuyogo bhavituṃ na a-samarthaṃ prati na datta-anuyogo bhavituṃ

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V3_11111 HB_02212 VN_05313 HB_01513 VN_00414 VN_00315 VN_01701 V3_03408 VN_00109 VN_01702 SV_16424 SV_07411 SV_14013 VN_03806 SV_10629 VN_04516 HB_01601 SV_05305 SV_03018 PV_02209 SV_12819 VN_03705 VN_06404 VN_06105 VN_02908 VN_03709 VN_00415 VN_02007 SV_15621 V3_13004 SV_13404 PV_03241 SV_17411 SV_07016 V3_13005 V2_09903 SV_06001 V2_07815 SV_01606 SV_09919 V3_13510 SV_03111 SV_03114 SV_00919 SV_02807 SV_03014 SV_11615 PV_04009 PV_03189 VN_04913 SV_04507 SV_10702 V3_06910 HB_02902 HB_03001 HB_02816 V2_06411 SV_10608 SV_08101 V3_06809 VN_02813 VN_04309 VN_04313 VN_02811 VN_05912

svabhāva-guṇasya śaktāv upacārāt. yatra so svayaṃ nāśam a-nāśaṃ ca sarvadā prāha ity sarvāṃ vādi-kathām ananubhāṣamāṇo na uttare iti cet, kiṃ kevalasya sva-kārya-karaṇe -kāraṇaiḥ sarva-kāryāṇāṃ sadṛśo nyāyaḥ. evam samarthitaṃ sādhana-aṅgaṃ bhavati. tasya evam anupalabdhau sādhana-aṅgasya yad yāvatā vacanena samarthanīyaṃ tasya apratibhayā tūṣṇīṃ-bhāvāt, sādhana-aṅgasya -aṅga-a-vacanaṃ tad vādino nigrahasthānam, anumānam etat. vyatirekasya sandehād saṃskṛta-indriya-sahakāritvāt kevalam -vaikalyaṃ sūcayanti. samarthasya jananād siddhe ’rtha-antara-gamanaṃ kaścid ārabhate pratibaddhaḥ phala-udayaḥ ||210|| arthakriyāpratītir iti na paramparayā pratītiḥ. arthe -vad a-nivāryaḥ. antya-avasthāyāṃ prāg nir-apekṣā anvayi vijñānaṃ janayanti. tasmād vyavahāraḥ. upādhayaś ca tatra prakṛtyā āgantavo malāḥ || tat prāg apy utpāda-vādinas tāvad ayam a-doṣa eva. pṛthag -nitya-gotva-vṛttiṃ hetum anityatve bruvāṇo uttara-vādinaṃ sva-sādhanād an-utsārayato tadā kathaṃ hetvābhāsa-antar-bhāvaḥ. doṣasya a-pratipāditatvāt. pramāṇair -mukhena eva anaikāntiko vaktavyaḥ. tad aṅga-a-vacanaṃ tad-vādinaḥ parājaya-sthānam, śaṭhair nyāya-sāmarthyena artha-pratipādane ca nityeṣv etad asti ity uktam. tat kim ayam -āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-pada-vākya-rūpa-sādhya-artha-pratītir -viśeṣaṇam || niṣpādita-kriye kañcid viśeṣam apekṣeṇa anumānena vā vadat ||333|| virodham -ādiṣu ||144|| prakṛtyā eva guruṇo dravyasya -āśraya-indriya-yoga-apekṣāyām āśraya-samānapuruṣeṣu viśeṣa-darśanasya bādhakatvād pratipadyata iti na samānaḥ prasaṅgaḥ. na tad-abhāvāt phalasya api na asti ity puruṣeṣu viśeṣa-darśanasya bādhakatvād tad-abhāvāt phalasya api na asti ity yadi pūrva-pakṣa-vādī sākāṅkṣaḥ syād -viṣayaṃ siddhaṃ tadvat tato ’param ||56|| anya-apoha-viṣayam. tadvad anyad api, icchā-lakṣaṇatvāt phalasya. sarvathā abhūta’pi yaj jñānaṃ sāmānya-arthaṃ vikalpakam | upādhīñ śabda-jñānāny upalīyeran, tadā tasya anyataḥ siddhasya an-upakāriṇi śabde | luptau hetu-tad-ābhāsau tasya vastv-artham iṣyate samaya-smṛtiḥ | bhedaś ca arhet. na artha-upasaṃhitasya abhidhātā ity -vyavasthānaṃ bhedo ’-bhedaś ca yādṛśaḥ | -abhiniveśam a-tattvāt, yathā-tattvaṃ ca -abhiniveśam a-tattvāt, yathā-tattvaṃ ca -bhūto ’bhāvaḥ sādhyate na kevalaḥ, tena na liṅga-liṅginor ity a-sambandha eva. atra apy idaṃ syāt. anya-bhāvāc ca abhāva-siddhāv sad avaśyaṃ kenacid upalabhyate vyatītasa eva arthaḥ svalakṣaṇam iti śakyaṃ vaktum. karaṇa-lakṣaṇatvād vastutvasya. tat pracyutasa eva arthaḥ svalakṣaṇam iti śakyaṃ vaktum, pratijñā-antaraṃ nāma nigrahasthānam iti. iti vijetā na syān na nigraha-arhaḥ. vākyasya vā paurvāparyeṇa yogo na asti ity a-śakyatvāt, lakṣaṇa-niyamo ’py abhidhānād dhetvābhāseṣu vā. prakṛta-sādhana-

’-samarthaḥ, na tatra śakteḥ sāmarthyam asti iti. a-samarthaḥ pūrvasmin pakṣe vināśa-hetuḥ. na prāṅ ’-samarthaḥ. yad-vacana-nāntarīyakā jijñāsita’-samarthaḥ svabhāvaḥ. samarthaḥ. kiṃ na karoti. a-samarthanaṃ kārya-hetāv api sādhana-aṅga-aa-samarthanaṃ sādhana-aṅga-a-vacanaṃ tad-vādinaḥ a-samarthanaṃ sādhana-aṅga-a-vacanaṃ tad vādino a-samarthanāt. sambhavī sva-abhiprāyaḥ pratijñāa-samarthanād vā. trividham eva hi liṅgam aa-samarthane tasmin sādhya-asiddheḥ. atha vā a-samartham a-darśane ’pi vipakṣa-vṛtteḥ. api ca a-samartham iti cet. ko ’yam an-ādheya-atiśayasya a-samarthasya api punaḥ sāmarthya-a-pratilambhāt. ’-samarthasya mithyā-pravṛtter iti. pakṣaa-samarthasya vicāraiḥ kiṃ tad-arthinām | ’-samarthasya śabde ’pi pratīti-janana-aa-samarthasya sāmarthya-utpattau sāmarthyasya tat a-samarthā eva vyaktayas tatra iti na tena a-samarthāḥ samarthaś ca na eva ucyata iti kiṃ a-samarthānāṃ paścāc chaktiḥ kva tanmaye | na a-samarthānām apy avayavānām upakāra-viśeṣād ’-samarthita-sādhana-aṅgatayā saṃśaya-hetum eva ’-samarthita-sādhana-aṅgatvān na jayo vādinaḥ, a-samarthita-sādhana-abhidhāna evam uktam, ana-samarthita-sādhana-abhidhānāt tu jetā api na a-samarthite ’nyatra api tulyam iti na ubhayaa-samarthite tasmin kāryatva-asiddher artha’-samarthaiḥ pravartitaḥ. yathā puruṣa-atiśayaa-samartho ’pekṣyata ity anapekṣāḥ sadā kuryur na a-samaveta-rūpa-virahaś ca. samāna-deśa-āśrayaa-samasta-bhāgeṣu dhvaniṣu na sambhavati iti a-samādadhat | karmaṇy aindriyam anyad vā a-samādhāya śāstra-arthaṃ ca a-pradarśya saḥ | a-samāna-deśa-kārya-utpādana-dharmaṇaḥ samānaa-samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśyaa-samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tada-samānaḥ, yasmāt tatra api taruḥ | ayam apy ayam a-samānam. nanv idam apy a-niśceyam eva – sarvaa-samānam, parabhāva-bhūtasya ca vākya-viśeṣasya a-samānam. sā iyaṃ nir-apekṣatā vināśasya kvacit a-samāpta-vākya eva iti na dūṣaṇa-avasaraḥ, a-samāropa-viṣaye vṛtteḥ (57abʼ) tat tarhi a-samāropa-viṣaye vṛtteḥ. yatra asya samāropo na a-samāropān nir-doṣaḥ. tad-anyena doṣavattvaa-samāropita-anya-aṃśe tan-mātra-apoha-gocaram ||4 a-samāveśān na bhavati tat-pratipatti-mukhena ’-samāśrayāc ca. tasya api tadutpatti-sahakāritve a-samāśrayāt || sann artho jñāna-sa-apekṣo na a-samito grāhyaḥ smṛtis tatra kim arthikā || a-samīkṣita-abhidhānam etat. ata eva ca a-samīkṣita-tattva-artho yathā loke pratīyate ||85 a-samīhitatvāt. tad ayaṃ pravartamānaḥ sarvadā a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ sarvadā a-samudāya-sādhanam. na ca liṅga-liṅginor aa-samudāya-sādhyatvaṃ tad-avastham. nanv asati a-samudāyaś ca sādhyaḥ syāt. tathā ca – ghaṭaa-samprāpta-upalambhaṃ vā. tat kathaṃ na a-samprāpta-niruddhayor apy arthayos tasya ana-samprāpta-rūpam atīta-anāgataṃ karma-nimittam. a-samprāpta-vinaṣṭayor apy arthayos tasya ana-sambaddha-abhidhānaṃ nigrahasthānam ity evaṃa-sambaddha-abhidhāne nirarthakam eva iti na a-sambaddha-arthatā gṛhyate, tat samudāyaa-sambaddha eva pratijñā-antara-abhidhāne pratijñā a-sambaddha-pratipatteś ca nirarthaka-

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V3_02709 V2_06503 SV_04616 VN_04401 VN_04402 VN_05913 VN_02804 PV_03027 VN_03902 VN_03615 VN_02601 VN_03501 VN_04108 V3_10010 VN_04112 PV_02022 SV_02719 PV_04056 V3_02203 V1_00609 PV_04027 SV_10121 V3_09104 V3_04505 VN_02810 SV_11406 V3_11605 HB_03001 SV_12002 SV_11603 PV_03044 SV_07602 SV_02118 V2_09105 V3_13402 SV_07006 SV_15813 VN_04401 V3_13312 V3_11608 V3_11603 PV_03114 SV_08015 SV_08012 SV_11612 PV_03012 SV_11604 V3_13407 PV_03018 PV_04066 VN_06705 PV_04173 HB_02903 V2_09811 SV_01523 SV_12214 SV_12221 SV_17116 V2_07111 SV_12229 SV_15227 VN_06405 SV_11803 V3_12401 SV_09015

-avabodha-arthitve vā prativādinaḥ, anyathā kañcid upāyam āśritya pravartate, anyathā apy a-sambhavād vyaktau pravṛttiḥ. evaṃ hy -vākya-vat. idaṃ kila padānām a-sambandhād -varṇān nirarthakāt pṛthag uktam. nanv evam na bhidyate. atiprasaṅgaś ca evaṃ-prakārāṇām prayuktaṃ na pratijñā-antaratvam. atyantakim a-kāryaṃ kathañcana || anyatve tad -evam-ādy api vācyaṃ syāt, tasmād etad apy gotva-ādinā anaikāntika-codanā iti, tad hātavyā hānau ca parājaya iti. idaṃ punar pratijñā-hetvor virodha iti hetu-grahaṇam sādhana-an-upādānān nigṛhyata iti. idam apy -vacane ’pi, na hi sa eva ātmānam anveti ity ca iti. prakāra-viśeṣa-upādānam -abhisambandhāc caitrasya vraṇa-rohaṇe | a-bhedāt sarva-pratipattiḥ. bhede vā sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ || syād ity eṣā loka-uttarā sthitiḥ ||15|| syāt. jñāna-bhāvaś cet, katham anyasya bhāve -ukty-ādy-upakṣepa-parihārau viḍambanā | asattā-sādhanī. yasmāc chāstra-adhikāra-vat. trairūpyāc ca hetur arthaṃ gamayati, vat. anaikāntikasya tu pakṣa-dharmatvam eva, ca na prāg api hetuṃ brūyāt. evaṃ-prakārāṇām gatiḥ | (228ab) na hi tena sambandhena -sambandhād garbhāt puruṣa-viśeṣa-sambandhe prameye kathaṃ virodho liṅga-liṅginor ity -ayogāt. an-āśrito hy evaṃ syāt. tathā ca -vināśān naṣṭe sambandhe sa śabdaḥ punar -sattā-anubandhitvād vināśasya na nityatā | an-upakāryasya a-pratibandhena abhāvāt. dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya kaḥ sādhya-sādhane tasya upayogaḥ, a-pratibandhāt, a-pratibaddhasya ca tad eva idaṃ paryanuyujyate kathaṃ tata iti. daśa-dāḍima-ādi-vākya-vat. idaṃ kila padānām syāt, tadā tad-rūpa-a-sparśane ca syād evaṃ tarhi cākṣuṣatvād apy astu. na, na apy a-pratipattiḥ, kenacit sambandhāt. viśeṣaṇam eva syād antau cet kārya-kāraṇe || iti sambaddha-sambandho ’py asya na asti ity pacata eva karma-sad-bhāvāt. tata eva utpanno ’pi na śabde syāt. tasya tena -ādi-vacane vaktṛ-śrotṛ-vācya-anubandhini || -utpannāś ca bhāvāḥ sthita-sambandha-abhāvād pradarśyate. tad ayaṃ na svatantraḥ. tadced anyat prāptam an-arthakam || a-pravṛttir bādhakatve ’pi tayoḥ śāstra-artha-viplavāt | prakṛti-lakṣaṇaṃ pṛcchan svayam ayaṃ prakṛtasāmarthyād gamyate tataḥ || viruddhatā iṣṭana a-samudāya-sādhanam. na ca liṅga-liṅginor -pratipatteḥ, tadvad anyasya api sambhavād -pratipatteḥ. tadvad anyasya api sambhavāt, -agnau. tasya jvālā-prabhava-vyatirekeṇa tathābhāvaṃ sādhayati. tasya anyathā iti tata eka-artha-niyamo na yuktaḥ. anyathā yukter atra na sambhavaḥ ||44|| anyathā śaktāḥ syur idānīntanā api iti. viśeṣaatiprasaṅgāt. na ca ekatra dṛṣṭasya anyatra sādhana-aṅgatvān na jayo vādinaḥ, sarva-doṣakeṣucit satsu vyatireka-anvaya-vat tan-mātrasa hi tatra a-sambhavan sva-sambhavena tad-dhvanī | bheda-saṃhāra-vādasya tad-abhāvād

a-sambaddha-pralāpa eva ayam ity an-avadheyaḥ a-sambaddha-pralāpasya a-prāmāṇyāt. tatra ca a-sambaddha-pralāpī syāt. na tato ’nyatra a-sambaddha-varṇān nirarthakāt pṛthag uktam. nanv a-sambaddha-vākyam api pṛthag vācyaṃ syāt. na a-sambaddha-sādhana-vākya-pratipatti-bhedānāṃ a-sambaddhaṃ ca idaṃ pratijñāṃ pratijñā-sādhanāya a-sambaddhaṃ siddhā ato niḥ-svabhāvatā | jātia-sambaddham iti. a-viśeṣa-ukte hetau pratiṣiddhe a-sambaddham eva. yadi hi sva-siddhena gotvaa-sambaddham eva sāmānyaṃ nityam aindriyakam ity a-sambaddham. na ca utpatti-dharmakatvān nityam a-sambaddham, na hi varṇa-krama-nirdeśād eva iṣṭa a-sambaddham. yadā tarhi vipakṣa-vyatireko hetur a-sambaddham. vater upādānād a-doṣa iti cet, syād a-sambaddhasya kiṃ sthāṇoḥ kāraṇatvaṃ na kalpyate a-sambaddhasya tatra a-pratipattir iti. tasmāt a-sambaddhasya dharmasya kim asiddhau na sidhyati a-sambaddhasya dharmasya kim asiddhau na sidhyati ’-sambaddhasya bhāva-niyamaḥ. darśanād bhāvaa-sambaddhā tathā hy eṣa na nyāya iti sūcitam || a-sambaddhā bahavo ’rthā atīndriyāḥ | a-liṅgāś ca a-sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭaa-sambaddhād vimarśa-ayogāt. na tu sapakṣaa-sambaddhānāṃ parisaṅkhyātum a-śakyatvāt, a-sambaddhe ’rthe pratītir yuktā, tasya vaiphalya ’-sambandha-ayogād yathā saṃśete, tathā iha api a-sambandha eva. atra apy a-samudāya-sādhyatvaṃ a-sambandhaḥ. tasmān na svābhāvikaḥ śabdaa-sambandhatvān na a-pūrveṇa yojyeta. utpannaa-sambandhaś ca jātīnām a-kāryatvād a-rūpatā || a-sambandhāc ca jñāna-utpattāv api prasaṅgāt. tad a-sambandhāt, tatra bhāva-anumānasya a-sambhavāt, a-sambandhāt tatra bhāva-anumānasya a-sambhavāt. a-sambandhāt. na hi kathañcit sādṛśya-mātreṇa a-sambandhāt. yady apy eka-artha-samavāyināṃ a-sambandhāt. viṣaya-upanayanād ayam asya a-sambandhād a-sambaddha-varṇān nirarthakāt a-sambandhād apārthakaḥ ||84|| yadi na hetor a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc a-sambandhān na bhāvasya prāg-abhāvaṃ sa vāñchati a-sambandhān na śabda-jñāna-hetuḥ. anyathā hy a-sambandhān na sāmānyaṃ na ayuktaṃ śabda-kāraṇam a-sambandhi-svabhāvasya svabhāva-viparyayam a-sambandhini nāma-ādāv arthe syād a-pravartanam | a-sambandhino ’-vācyāḥ syuḥ. tatra apy arthair a-sambandhī ca apārthakaḥ, tena eva arthaa-sambandhe ’py artha-sambandha-vad yadi | atītaa-sambandhe ’pi bādhā cet syāt sarvaṃ sarvaa-sambandhena a-niyamāt kathāṃ pravartayati. a-sambandho ’n-upakāra-saha-a-sthitī | evaṃ sarva a-sambandho ’nya-bhāvasya pradeśa-ādi-dharmia-sambhava-anumāne ca bādhaka-hetv-a-sambhavāt, a-sambhava-anumāne ca bādhaka-hetv-abhāvāt, a-sambhava-abhāvāt. evaṃ-bhūtaḥ pathika-agnir a-sambhava-abhāvāt. tathāvidhasya tu tat-kriyāa-sambhava-abhāvān nānā-śakteḥ svayaṃ dhvaneḥ | a-sambhava-abhāvān nānā-śakteḥ svayaṃ dhvaneḥ | a-sambhava etat syāt. sa ca duḥ-sādhaḥ. yatra a-sambhava eva pṛthag viruddha-saha-bhāvinām api a-sambhava-pradarśanena sādhana-aṅga-samarthanāt. a-sambhavaṃ tad-vyatirikta-apekṣāṃ ca sādhayati. a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta. a-sambhavaḥ ||184|| so ’yam ahrīkaḥ kvacid apy

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SV_09813 V3_13011 HB_03518 V3_13208 SV_12424 SV_09821 V2_07710 HB_03619 HB_03701 SV_16407 SV_07908 SV_01519 V2_09808 V3_12401 V3_03608 HB_03713 SV_05821 SV_16420 V3_02802 SV_07516 PV_03074 SP_00014 PV_02190 PV_04021 PV_04179 SV_06518 SV_12823 SV_13815 NB_03059 NB_02026 SV_09617 V3_07908 SV_12817 HB_03604 VN_05705 V2_07908 VN_06009 SV_17208 SV_14810 V2_07302 SV_02119 V2_09105 VN_03310 V3_04901 HB_02610 VN_05407 HB_03905 PV_04247 VN_03402 SV_16417 V3_06603 V2_08001 V3_12802 NB_03111 SV_16622 V3_13606 SV_08507 SV_02604 V2_09811 V3_11109 SV_01415 V2_09812 PV_04170 SV_01922 SV_15215

yena bāhulye ’pi hi tad-dhetor bhavet kvacid punar anumāne yathā virodhinor ekatra iti cet, yady evaṃ na a-nirṇīta-bādhāanityatvam, anityatva-abhāve kṛtakatvasya -uttarāḥ. tatra apy evaṃ-bhūto yādṛśo ’yam ’napekṣas tad-bhāvaṃ prati tad-bhāva-niyato tad-bhāvaṃ prati tad-bhāva-niyataḥ, tena iti bādhayā samānam. api ca yo vastuto a-pradarśita-pratihetuḥ. kiṃ ca ataḥ. yady ca. puruṣa-adhiṣṭhānam antareṇa anyato antareṇa adṛśya-rūpatvāt. api ca anena kim puruṣaiḥ karaṇasya darśanāt. na evam prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam nairātmyād vyatirekasya phalam. sa hi tatra anumāna-viṣaye viruddhāvyabhicāriṇo -utprekṣiṇī dṛṣṭā. tena a-niścayaḥ sambhavaeka-graha-abhāve dvaya-a-grahaḥ | saṅketauktam. na api itara-sāmānya-siddhir viśeṣa-arthī bhavati, viśeṣa-antare vivādasambhavati. ekatra dṛṣṭasya anyatra darśana|| tac ca na indriya-śakty-ādāv akṣa-buddher || darśana-a-darśane muktvā kārya-buddher || ānantaryān na karma api sati tasminn || a-khyāpite hi viṣaye hetu-vṛtter | so ’-sarvaḥ sarva-bhedānām a-tattve tad| śabdāś ca buddhayaś ca eva vastuny eṣām tatra ekatve ’pi hy a-bhinnasya kramaśo gaty| niyamena ca kāryatvaṃ vyañjake tadanena abhyupagamāt, tasya ca taruṣv eva anupalabdheḥ. sati vastuni tasyā ’sya viruddho hetuḥ syāt. tasya bhāve kvacid ’sya viruddho hetuḥ syāt, tasya bhāve kvacid doṣaḥ. na, pṛthag asato rūpasya saṅghāte ’py eva sādhya-siddheḥ, anupalambhe bādhā-uttara-tad-viṣayasya uttara-a-pratipatter -ābhoge ’-sāmarthyam iti cet, na, an-ābhogaapi kathā-prapañcena vivāda iti, na, puruṣāṇāṃ kvacid upanayana-apanayanahi sa nivartito bhavati. pratiṣedhe vidher sakala-kāraṇasya asya artha-sattāyām abhāvaa-sambandhāt, tatra bhāva-anumānasya phalasya a-sambandhāt tatra bhāva-anumānasya bādhakam eka-artha-sannidhāv apara-arthatadā na eva kaścit sapakṣaḥ, tathāvidhasya tayoḥ sator na eka-rūpa-niyatā pratipattiḥ, na aparaḥ, tad-dūṣaṇe ’para-upadarśanasya -pramāṇa-vṛttyā boddhavyau, upāya-antarasya tad-bhāve ’bhāvo niyamato ’-gatiḥ | abhāvaartha-siddhau viruddhayoḥ svabhāvayor ekatra a-gamakam eva. pratikṣepa-sāmānya-sādhanayor cet, na, teṣāṃ sākalya-a-pratibandha-niyamakaroty eva. na evam a-kṣaṇikasya, sarvathā hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye sa iha kasmān na uktaḥ. anumāna-viṣaye -pūrvakāṇāṃ pramāṇānām a-tad-darśane pratijñā-doṣaḥ, artha-apahnave śabda-prayoga’-vyatirekaś ca. virodhinor eka-ātmany sa pratyakṣaḥ, asiddhe dharmiṇi sādhanasambhavād a-sambhava-anumāne ca bādhaka-hetvkaraṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv an-āśvāsa-prasaṅga iti cet. na, yathokte -bhāva-asiddheḥ, rāga-ādy-avyabhicāri-kāryatadā asiddhaṃ hetu-dṛṣṭānta-lakṣaṇam || -bhāve ’nyasya prasiddhy-artham, tad-abhāve sādhya-vyatirekasya vyāpter anyatra

a-sambhavaḥ ||194|| yady api bahulaṃ vināśaa-sambhavaḥ, tathā tad-abhivyāptayor api iti na a-sambhavaḥ prayogam arhati – mā bhūt a-sambhavaḥ, yathā ghaṭa-ākāśayor iti darśanīyam. a-sambhavat-tat-sādhana-sampradāyo na iti nyāyaḥ. ’-sambhavat-pratibandhā iva kāraṇa-sāmagrī sakalā a-sambhavat-pratibandhā iva kāraṇa-sāmagrī sva’-sambhavat-pratihetuḥ, sa kiṃ samyag-jñānaa-sambhavat-pratihetur hetuḥ, a-lakṣaṇam etad a’-sambhavat-phalānāṃ phala-darśanāt, kṛta-samayaa-sambhavad abhisamīkṣya evaṃ bahv-āyāsaḥ sāmānya a-sambhavad-viśeṣa-hetavaḥ puruṣā yena vacana-ādeḥ a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacanaa-sambhavan sva-sambhavena tad-a-sambhavaṃ ’-sambhavam arthāpattyā darśayati. etena a-sambhavayor ity a-niścita-lakṣaṇatvān na kaścid a-sambhavas tasmād iti kecit pracakṣate ||114|| a-sambhavasya jñātum a-śakyatvāt. īdṛśeṣu ca a-sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ, a-sambhavāt | (151abʼ) sā hi buddhir eka-bhāvinī a-sambhavāt | abhāva-pratipattau syād buddher a-sambhavāt | kārya-ādi-śrutir apy atra lāghavaa-sambhavāt | tad an-ātyantikaṃ hetoḥ pratibandha a-sambhavāt | viṣaya-khyāpanād eva siddhau cet a-sambhavāt || jñāpya-jñāpakayor bhedād dharmiṇo a-sambhavāt ||134|| yadi hi vidhi-rūpeṇa vastv a-sambhavāt ||250|| kāla-bheda eva na yujyate. na a-sambhavāt ||263|| na hi kadācid vyāpṛteṣu a-sambhavāt. a-cetanāḥ sukha-ādaya iti sādhya a-sambhavāt. anyathā ca anupalabdhi-lakṣaṇaa-sambhavāt, abhāve ca bhāva-vyavacchedasya bhāvāt. a-sambhavāt, abhāve ca sarvatra bhāvaa-sambhavāt. artha-antara-an-utpatteś ca. śabdaa-sambhavāt. upalambha-nivṛttāv api bādhā-aa-sambhavāt. ubhayam etad uttara-a-pratipatteḥ a-sambhavāt, eka-dharmasya apy ajñāne parārthaa-sambhavāt. ekatra adhikaraṇe viruddhaa-sambhavāt. jñātā vā atīndriyāḥ kena vivakṣāa-sambhavāt. tata eva asya vināśe na kaścid a-sambhavāt. tatra arvāg-darśanasya ātmaa-sambhavāt, tatra paścād bhāvān na hetutvaṃ a-sambhavāt. tatra paścād bhāvān na hetutvaṃ a-sambhavāt. tatra hetu-pratijñayoḥ pṛthag bādhaa-sambhavāt. tasmād a-pratikṣipta-dharma-antaraṃ a-sambhavāt. tasmād a-viśiṣṭa-yogyatā-rūpayor eka a-sambhavāt. tasmin dūṣite punar anyo ’rtho ’para a-sambhavāt. tena tayoḥ prakāśanāya niścitaa-sambhavāt teṣām abhāve nitya-bhāvinaḥ || kāryaa-sambhavāt. na ca anyathā virodhaḥ. asiddhe a-sambhavāt. na hy atīndriyeṣv a-tad-darśinaḥ a-sambhavāt. na hi tasmin bhavati sva-kāraṇaa-sambhavāt. na hi tasya a-kṣaṇikasya arthakriyā ’-sambhavāt. na hi sambhavo ’sti kārya’-sambhavāt. na hi sambhavo ’sti kārya’-sambhavāt. pratyakṣa-a-vṛtter hi teṣu pramāṇaa-sambhavāt. prayuñjāno ’rtham upasthāpayati, a-sambhavāt. bhedo ’pi tena na evaṃ cet (168a) na a-sambhavāt, yathā anityatve sādhye śabdaḥ. tasya a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca a-sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ ’-sambhavāt, sambhavinaś ca a-tal-lakṣaṇatvāt. a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum aa-sambhavāt sādhya-śabdo dharmi-vṛttir yadi ’-sambhavāt. hetu-svabhāva-abhāvo ’taḥ pratiṣedhe a-sambhavād a-kṛtakaṃ satya-artham iti syād vinā

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SV_16623 V3_02905 HB_03809 V3_03708 SV_11519 V2_05207 SV_16526 PV_03218 PV_02273 PV_04285 V3_01004 SV_04615 PV_04153 PV_04174 SV_02520 SV_12706 V3_00411 V3_00410 SV_16516 V3_00410 V3_01508 SV_15222 V1_00602 HB_02207 SV_15218 SV_15225 SV_10406 V2_06301 VN_06013 V3_03709 NB_03122 HB_03710 SV_17018 VN_00721 PV_04028 VN_06007 VN_06017 VN_05018 VN_00210 SV_13025 V3_05108 PV_04179 VN_02705 VN_02701 VN_02714 VN_02712 VN_02702 VN_02702 VN_02803 VN_02802 V3_10710 NB_03070 V3_10610 NB_03069 NB_03130 NB_03130 NB_03125 SP_00007 PV_03088 HB_02008 SV_04625 SV_15608 VN_04003 VN_03111 VN_02106

pratyakṣa-a-vṛtter hi teṣu pramāṇa-antarasya arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo kārya-svabhāvayos tal-lakṣaṇasya pratihetor -lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino iti nirloṭhitam etat. sarvatra ca jātyna viruddha iti niyama-artham ity āha. tatra a-dṛṣṭa-ādiṣu pramāṇa-antara-a-vṛtteḥ. tad-tattvā ca sā sarva-apara-darśanaiḥ | vinā bījaṃ na aṅkurasya iva janmanaḥ | -apekṣa-tad-bhāvās tad-bhāva-niyatā hi te | sādhanam. a-khyāpite viṣaye hetu-pravṛtter chindhi ity ukte daṇḍinaṃ chinatti. na apy | iṣṭo hy avayavī kāryaṃ dṛṣṭyā adṛśyeṣv para-apekṣo na iti ca pratipāditam | iṣṭatāvatyas tad-apekṣayā vyāvṛttayaḥ, taditi śakyam avasātum, ākāra-antara-vat. anyaiti cet, so ’pi tatra a-sambhavī yo anyatra vastutaḥ pratibandhāt. katham idānīm -kāla-svabhāva-viprakṛṣṭānām arthānāṃ kim ’rthasya pratipattir iti cet, so ’pi tatra anyataraṃ bhojaya iti, na ekasya bhojanasidhyet, sa tu na siddhaḥ. yasmād dhetāv -abhāve svabhāva-abhāvāt. tathā hy arthasya sa svayaṃ sthiti-dharmā eva, vināśa-hetvna ca viruddhayor ekatra sambhavo ’sti. hetu-vyatireko vyāpnuyāt. na ca tatra tasya -siddhiḥ. dṛśyasya darśana-abhāva-kāraṇa-asiddheḥ. dṛśyasya darśana-abhāva-kāraṇa-vacana-śravaṇa-avadhāraṇa-uttarāṇām tal-lakṣaṇasya pratiyogino ’-sambhavād anityatvam, anityatva-abhāvaḥ kṛtakatvanirdiśyate, yat pratītya pratiyogi-sambhavate ca sarve janā rāga-ādy-a-vidyā-parītatvād -śabda-virodhāt ta eka-rūpāḥ samudāya-antarasūcitam || gamya-arthatve ’pi sādhya-ukter pratipattiḥ, yena sarvā vādi-prativādinor na apareṇa ca tat-sambandhi dūṣaṇam. ubhayor na vistara-kathāyām, vyācakṣāṇo hi kadācid apy a-darśana-mātrād vyāvṛttiḥ, viprakṛṣṭeṣv ’-cintyatvād dhetu-pratyaya-sāmarthyasya a-cintyatvād dhetu-pratyaya-sāmarthyasya eka-vṛttir niṣedhaḥ syān na tāvatā | so śabda iti pratijñāyāḥ sādhanāya uttarām bheda-vikalpāt sāmānya-ghaṭayoḥ sarvagatatvapariharati. na punaḥ pratijñā-antaram āha, hetoḥ sāmānye vṛttyā vyabhicāra udbhāvite yathā ghaṭo ’-sarvagato ’nitya eva śabdo ’py pratijñā-antaraṃ karoti, yathā ghaṭo pratijñā-lakṣaṇasya ca abhāvāt, hetutvam udāharaṇa-sādharmya-ādeś ca hetu-lakṣaṇasya -bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā -ātma-viṣayatvena sandeha-hetutvāt. tato dharma-prabhede nirdiṣṭaḥ. sandehe, yathā – rūpasya sandehe ’py anaikāntika eva. yathā yathā – ṛṣabha-vardhamāna-ādir iti. tatra sandigdha-sādhya-vyatireka-ādayaḥ, yathā puruṣo rāga-ādimattvād rathyā-puruṣa-vat. ’bhidhāyakāḥ || kārya-kāraṇa-bhāvo ’pi tayor virodhāc ced asāv api || siddhaḥ kena yena tad-abhāvād viśeṣa-utpattāv sarvadā tarhi go-śabdād a-pravṛttiḥ, sahitadṛṣṭaḥ, kasyacid anuṣṭhānād devatā-sannidher sati ca hetv-antara-bhāve pūrvasya hetor iti tatra idam eva nigraha-adhikaraṇam tad-upakṣepe ’tiprasaṅgāt. evam

a-sambhavād a-tad-ālambana-pratītaye pramāṇam ’-sambhavād a-pakṣa eva. tasmāt sandigdho hetua-sambhavād a-lakṣaṇam eka-saṅkhyā-vivakṣā, ’-sambhavād a-sambhavo ’numāne a-sambhavād ayogo yādṛcchikeṣu vyakti-vāciṣu, a-sambhavād eva na anya-dharma-vṛtti-niṣedhaa-sambhavād eva hy āgamas tat-pratipatty-artham a-sambhavād vinā teṣāṃ grāhya-grāhaka-viplavaiḥ || a-sambhavād vipakṣasya na hāniḥ karma-dehayoḥ || a-sambhavād vibandhe ca sāmagrī kārya-karmaṇi || a-sambhavād viṣaya-khyāpanād eva sāmarthyam iti a-sambhavād vyaktau pravṛttiḥ. evaṃ hy aa-sambhavi || a-viśiṣṭasya ca anyasya sādhane a-sambhavy-asiddhaś ca sa eva syān nirākṛtaḥ || a-sambhavi-kārya-kāraṇasya tad-bhedāt. yāvatyaś a-sambhavi kāryaṃ gamakam iti cet. syād etat – ’-sambhavinā vyāpta iti tad-abhyupagame ’paro a-sambhavino ’rthasya pratipattir iti cet, so ’pi a-sambhavī dṛṣṭaḥ. na hi tat-pratikṣepa-sādhanāni a-sambhavī yo ’-sambhavinā vyāpta iti tada-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyataraa-sambhave ’n-ukte bhāvas tasya api śaṅkyate | a-sambhave ’bhāvāt pratyakṣe ’pi pramāṇatā | a-sambhave ’vasthānāt. tasya parasmād vināśaḥ, na a-sambhave ca vijātīyasya gaty-antara-abhāvād a-sambhave pramāṇaṃ paśyāmaḥ. na ca a-viruddhaa-sambhave sati | bhāvasya anupalabdhasya bhāvaa-sambhave sati | bhāvasya anupalabdhasya bhāvaa-sambhavena pravṛtti-vaiphalyāt sva-stha-ātmanām a-sambhavo ’numāne viruddhāvyabhicāriṇaḥ. tad eka a-sambhavo yathā ghaṭa-ākāśayor iti darśanīyam. a-sambhavāv utpaśyāmaḥ. tasmān na asty eva viśeṣa a-sambhāvanīya-yāthātathya-vacanāḥ. tad eṣāṃ a-sambhāvinīm arthakriyām eva na kuryuḥ. tena tat a-sammohāya lakṣaṇam | tac catur-lakṣaṇaṃ rūpaa-samyak-pratipattir hetvābhāseṣv apratibhāyāṃ vā a-samyak-pratipattau hetvābhāsa-apratibhayoḥ a-samyak-śravaṇa-pratipatti-śaṅkayā sākṣia-sarva-darśino ’-darśanasya abhāva-a-sādhanāt, a-sarva-vidā. tena yad indriya-viṣaya-madhyaa-sarva-vidā. tena yad indriya-viṣaya-madhya’-sarvaḥ sarva-bhedānām a-tattve tad-a-sambhavāt | a-sarvagataḥ śabda iti pratijñām āha. tada-sarvagatatva-dharma-vikalpena pratijñā-antaraṃ a-sarvagatatvasya śabde siddhatvāt pratijñāyāś ca ’-sarvagatatve saty aindriyakatvasya hetor a-sarvagato ’nitya iti. etat pratijñā-antaraṃ ’-sarvagato ’nitya eva śabdo ’py a-sarvagato a-sarvagatve prayuktaṃ na pratijñā-antaratvam. a-sarvagatve bhāvāt pratijñā-lakṣaṇasya ca a-sarvajña iti. sarva-vaktṛ-dharmatā’-sarvajña-viparyayād vaktṛtva-āder vyāvṛttiḥ a-sarvajñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān a-sarvajñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān a-sarvajñatā-an-āptatayoḥ sādhya-dharmayoḥ a-sarvajñāḥ kapila-ādayo ’n-āptā vā a-vidyamānaa-sarvajño ’yaṃ rāga-ādimattvād rathyā-puruṣa-vad a-saha-bhāvataḥ | prasidhyati kathaṃ dviṣṭho ’a-saha-sthānād iti cet tat kuto matam | dṛśyasya a-sahakāriṇaḥ syuḥ, kiṃ tarhy eka-arthakriyā api. a-sahita-avasthayor viśeṣeṇa an-ākṣepāt. vyaktia-sākalyena virādhanāc ca. sarva-bhraṃśe tu a-sādhakatvān nigrahasthānam. atra api pūrvasya a-sādhana-aṅga-bhūtāyāḥ pratijñāyāḥ sādhana-vākye a-sādhana-aṅga-vacanaṃ vādino nigrahasthānaṃ

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VN_01820 VN_04017 VN_00104 VN_06111 VN_01706 VN_06107 VN_04206 VN_01716 VN_02902 VN_01714 VN_06717 VN_02615 VN_01812 VN_04109 VN_01710 PV_04029 V3_01107 VN_03220 SV_04607 HB_03804 SV_01618 SV_17325 SV_13807 VN_01801 SV_04826 SV_01618 PV_03278 V1_02611 V3_09102 SV_15322 SV_17325 SV_16601 PV_04040 VN_00211 SV_11714 HB_03813 V3_01102 PV_02058 PV_04071 PV_04071 PV_02058 PV_04078 V3_02501 V3_10806 PV_04075 V3_02606 V3_02701 PV_04071 PV_04220 PV_04219 PV_04222 SV_16917 VN_04308 VN_03804 VN_05909 VN_02014 VN_04218 HB_03602 PV_02027 VN_01814 SV_15618 VN_00215 HB_03605 V2_07908 VN_01714

-anubhāṣaṇa-śakti-vighāta-ādi-hetoḥ. tad apy vādinoḥ pratipādite doṣe prakṛtaṃ parityajya tan-niṣedha-artham idam ārabhyate. a-pratīta-pratyayatayā lakṣaṇāt sādhanasya -ādi-vacanam. tasya ekasya apy a-vacanam parājaya eva ity uktam abhyupagamya vādam tena eva nigraha iti. tat tulyaṃ sarvasya nanu ca viṣaya-upadarśanāya pratijñā-vacanam vādini paro ’naikāntikatām udbhāvayet, dvitīyasya a-sāmarthyam iti tasya apy ’tra api. yathoktena nyāyena pūrvakasya nitya-anitya-pakṣa-vṛtter vyabhicārād -anvaya-āder api dṛṣṭānta-ābhāsasya -artha-siddhāv ānarthakyam. yad eva kiñcid aṅgaṃ pratijñā-upanaya-nigamana-ādi, tasya rūpa-nipāta-iṣṭa-svayaṃ-padaiḥ || asiddhasvarūpa-nipāta-iṣṭa-svayaṃ-padaiḥ, asiddhasamāsa-nirdeśāt, evam api prayoga-darśanād -iṣṭayoḥ. tena ayam iṣṭa-an-iṣṭayoḥ sādhanam ca sādhanatve kim idānīṃ vastutaḥ sādhanam ’nupalambhasya a-sādhanatvād iti. katham -pāka-sādhana-vac ca a-sādhanam uktam. tad-ādiṣv api prasaṅgāt. tatra dṛṣṭa-virodhād kathaṃ na sādhanam. kevalasya a-sāmarthyād kiṃ na iṣyete, vyāvṛtter a-vastutvena kim iti prativyūḍho ’nupalambhasya aikye yan na evaṃ tad-vibheda-vat | sidhyed aikye yan na evaṃ tad-vibheda-vat | sidhyed | trairūpya-asiddhi-sandehe prapattṝṇām pratyācakṣīta. tad ayaṃ vyatirekaḥ saṃśayād -vad a-dṛṣṭa-taṇḍula-pāka-sādhana-vac ca tataś ca kevalād artha-pratipatter | pratyākhyāto nirākurvan dharmiṇy evam a-sarva-darśino ’-darśanasya abhāva-kurvanti. tena asya te janyāḥ. jñeya-rūparūpam ucyate, yad-darśanād ayaṃ sādhanapakṣasya lakṣaṇaṃ vācyam. vācyam, sādhyakharatva-vat || dur-labhatvāt samādhātur sādhyatvaṃ vacanād vinivartate || an-īpsitam anyo ’py an-īpsitaḥ | dharmo ’-sādhyas tadā | āyuḥ-kṣayād vā doṣe tu kevale na asty -kalpita-bhedeṣu padārtheṣv a-vivādataḥ || atha prasiddha-apadeśena dharmiṇaḥ siddhasya ca tayor ātmanor virodha-upalabdhir ity atra akārṣīt svayaṃ śrutim | iṣṭa-a-kṣatim atra akārṣīt svayaṃ-śrutim | iṣṭa-a-kṣatim -vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy ced vādinā anyo ’py an-īpsitaḥ | dharmo ’rthāt tasya anyatra apy asau samaḥ || vyatireke ’pi cet katham || na kīdṛśo ’paraḥ || nivṛttir na asataḥ sādhyād loka-vyavahārād veda-artha-siddhiḥ. jāḍyāt parṣad-āder a-vijñāta-pratipādanasyuḥ. artha-antara-gamana-āder api hetor kāryasya bhāve, tasya sva-sādhana-artha-vyākhyānam. sarvo ’yaṃ dur-matīnām -evam-ādinā kāraṇena, tad a-vijñāta-artham, -nivṛttir yato hetor bādhā-sambhava-kṛtam svabhāva-atiśaye ’sati | saṃhatāv apy śakyate pradarśayitum, a-pradarśanād -siddhis tasya vidhāna-apekṣatvād iti cet. asti ca a-kṣaṇike sa iti pravartamānam api bādhā-a-nivṛttau tad-avasthaṃ hetor -antare tv aneka-upakāra eva syāt. an-ābhoge eva abhidhānena siddher bhāvāt, dvitīyasya

a-sādhana-aṅga-vacanaṃ vādino nigrahasthānam, aa-sādhana-aṅga-vacanam a-doṣa-udbhāvanaṃ ca. a-sādhana-aṅga-vacanam a-doṣa-udbhāvanaṃ dvayoḥ | a-sādhana-aṅga-vacanam iti nigrahasthānam iti. a-sādhana-aṅga-vacanam. tad api vādino a-sādhana-aṅga-vacanāt. etena adhikasya a-sādhana-aṅga-vādina iti. sa sarvo nirarthakaa-sādhana-aṅgam apy upādeyam eva. na, vaiyarthyāt. a-sādhana-aṅgasya anaikāntikasya abhidhānān a-sādhana-aṅgasya abhidhānaṃ nigrahasthānam, a-sādhana-aṅgasya asiddhasya hetor abhidhānād eva a-sādhana-aṅgasya upādānān nigraha-arhaḥ, na a-sādhana-aṅgasya vacanam api vādino a-sādhana-aṅgasya vacanam, tad eva an-arthakaṃ a-sādhana-aṅgasya sādhana-vākya upādānaṃ vādino a-sādhana-artha-ukta-vādy-abhyupagata-grahaḥ | an a-sādhana-artha-ukta-vādy-abhyupagama-grahaḥ ||6|| a-sādhana-vākyatvāc ca. ata eva na pratijñayā a-sādhanaṃ ca jñātvā tatra pravṛtti-nivṛttī a-sādhanaṃ vā. sa ca hetuḥ svabhāvatas tad-dharma a-sādhanaṃ vyatirekaṃ sādhayet. mṛdaḥ khalv api a-sādhanatva-nyāyaś ca pūrvam eva uktaḥ. uktaṃ ca a-sādhanatvam iti cet. iha api virodha-abhāvaḥ a-sādhanatvam iti cet, tat tulyaṃ pakṣa-dharmaa-sādhanatvāc cet, tat tulyaṃ jāteḥ, tadvataḥ a-sādhanatvād iti. katham a-sādhanaṃ vyatirekaṃ a-sādhanatve ’sya na siddhaṃ bheda-sādhanam || a-sādhanatve ’sya na siddhaṃ bheda-sādhanam ||26|| a-sādhanam ||67|| jñāpako hi hetur yad-ātmatayā a-sādhanam. api ca, yatra sādhya-vipakṣasya a-sādhanam uktam. tad-a-sādhanatva-nyāyaś ca a-sādhanam eva āgamaḥ syāt. kevalād anyato ’py a-sādhanāt || samudāya-apavādo hi na dharmiṇi a-sādhanāt, arvāg-darśanena satām api keṣāñcid a-sādhanāt tu jñāna-vaśena kārya-atiśaya-vācinā a-sādhane pravivecya tasya iṣṭa-arthaa-sādhya-viparyayeṇa vipratipatti-darśanāt tana-sādhyaṃ kiñcid īritam | āyuḥ-kṣayād vā doṣe tu a-sādhyaṃ ced vādinā anyo ’py an-īpsitaḥ | dharmo a-sādhyaṃ bādhamānaṃ virodhi kim || pakṣa-lakṣaṇa a-sādhyatā || mṛte viṣa-ādi-saṃhārāt tad-daṃśaa-sādhyatām atha prāha siddha-ādeśena dharmiṇaḥ | a-sādhyatām āha. na, svarūpeṇa eva nirdeśya ity a-sādhyatvam. adṛśya-ātmanāṃ tu sva-pratiyogibhir a-sādhyatvam anavasthāṃ ca darśayan || samayaa-sādhyatvam anavasthāṃ ca darśayan ||25|| ity a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa’-sādhyas tadā a-sādhyaṃ bādhamānaṃ virodhi kim || a-sādhyād eva viccheda iti sādhye ’stitā ucyate | a-sādhyād eva viśleṣas tasya nanv evam ucyate | a-sādhyeṣv eva no tataḥ | na iti sā eva nivṛttiḥ a-sāmayikatve ’pi nānā-arthānāṃ śabdānāṃ a-sāmarthya iti vijetā na syān na nigraha-arhaḥ. a-sāmarthya eva sambhavāt. na hi samarthe hetau a-sāmarthya-paricchedād eva vikṣepaḥ syāt. tathā a-sāmarthya-pracchādana-upāyaḥ, na tu satyair a-sāmarthya-saṃvaraṇāya prayuktaṃ nigrahasthānam a-sāmarthyaṃ na syāt. tathā api vyartho hetur a-sāmarthyaṃ syāt siddho ’tiśayas tataḥ || tasmāt a-sāmarthyam. atha vā siddhiḥ sādhanam, tad-aṅgaṃ a-sāmarthyam apekṣaṇe ||293|| yadi mantrā a-sāmarthyam asal-lakṣaṇam ākarṣati. tena yat sat a-sāmarthyam ity a-prayogaḥ. tasmāt sva-sādhya’-sāmarthyam iti cet, na, an-ābhoga-a-sambhavāt, a-sāmarthyam iti tasya apy a-sādhana-aṅgasya

a

a

51

HB_03519 V2_07911 VN_04303 SV_05221 SV_13910 SV_05222 SV_10011 V2_08213 SV_10010 V2_08212 VN_04516 V2_04912 V3_04509 SV_16329 SV_07022 V3_08701 VN_02405 HB_00903 VN_02205 PV_03246 VN_04507 SV_00819 SV_17529 V1_01909 V3_06301 VN_01801 V1_00804 PV_02183 SV_13909 SV_05411 V3_08308 SV_00817 VN_02117 V3_13504 PV_02122 SV_11616 PV_02266 PV_02265 VN_00616 SV_15001 VN_00301 SV_06520 SV_03927 SV_06613 SV_05011 SV_06702 PV_04053 V3_02113 PV_04097 V3_03010 V1_03703 PV_02186 PV_03153 SV_16726 V3_12107 SV_12012 PV_03036 SV_08521 SV_07722 SV_09222 SV_08513 VN_06409 VN_06413 SV_08317 SV_07722

prayogam arhati – mā bhūt prayuktasya apy a-kṣūṇa-vidhāna-ayogāt. na api caramasya artha-sambaddhaṃ gamakam eva kuryāt, na asya -vijñānaṃ bhavati iti. na samūhe ’pi teṣām na āvaraṇe karaṇa-upakṣepaḥ. na apy eṣām eka-apāye ’pi bhavati iti na sarvadā kriyā-pratiṣedhāc ca iti ca-śabdāt. katham kriyā-pratiṣedhāc ca iti ca-śabdāt. katham punar etad gamyate nir-apekṣo vināśa iti. punar etad gamyate – nir-apekṣo vināśa iti. arthe ’-samarthasya śabde ’pi pratīti-jananana tv evaṃ para-aṅgāt pratītiḥ, tasya na dūṣaṇam, tathā-pratipatty-aṅgasya samarthāḥ. tat-samaya-upadeśa-nir-apekṣāṇām ekatra eva na samavaiti janyate vā, tasya sa kim ekatra na samavaiti janyate vā. tasya -nirākaraṇena tattvasya prakhyāpanaeṣāṃ niṣpannānām anyato nāśa-utpattiḥ, tasya bhāvāt. pratiyoginaś ca tan-nirākaraṇe artha iti ced akṣa-cetasaḥ || asataḥ prāg na paśyāmaḥ. goṇī-śabdasya artha-pratipādane apy anumāpayanty a-samagrasya ekāntaa-jñasya ca atīndriya-guṇa-puruṣa-vivecane cet, na, ubhayos tulya-kālatvāt. asataḥ prāg bhavati. na hy abhāvaḥ kasyacin nimittam. ’pi tulya iti kathaṃ na sādhanam. kevalasya vā tad-ātmana indriya-antara-jñāna-utpattāv pratiṣedhena na īśvara-ādeś ca sambhavaḥ | na api śabdasya nityasya kiñcid āvaraṇam -anāgata-ādīnām a-viṣayatvam asatām upakāraapy anumāpayanti, a-samagrasya ekāntasamagreṇa yat kāryam anumīyate | śeṣavat tad -doṣatve ’pi prativādino ’jñānāt pratipādanananv an-udbhāvite ’pi doṣe ’rthasya eva viśeṣa-an-uttarān prati | sādhanānām anapekṣatvān nityasya an-upakārāt. na syuḥ sandhīyate malaiḥ || buddhes teṣām -nirodhāś cetanā-vaśāḥ || na syus teṣām parihṛto bhavati. nānā-śabda-utthāpanajñānāt. jñāna-mātra-arthakriyāyām apy a-pramāṇayataḥ krama-yaugapadya-ayogasya eva sarva-artha-sarva-ākāra-pratīti-prasaṅgo saṅkhyā-kārya-dravya-ādiṣv api prasaṅgaḥ. tasmād bhinnas tathā anyo ’pi iti bhedasya ākāra-antara-vat. sa ca tatra na asti ity artham antareṇa bahuṣv ekā śrutiḥ, teṣām śāstraṃ grāhyam iti sthitiḥ | kṛtā idānīm śāstraṃ grāhyam iti sthitiḥ | kṛtā idānīm | diṅ-mātra-darśanaṃ tatra pretya dharmo -darśanam etat. atra udāharaṇam – pretya prāṇi-viśeṣāṇām aindriyakasya eva sukhaca ātma-snehasya hetutvāt sampravartate || viccheda-a-dṛṣṭir eva vā | mukhyaṃ yad pratipadyate. na, a-pratyayāt. na hi kvacid asti, bhāva-pratiṣedhas tu na sambhavati ity tamaḥ ||239|| tasya eva tāvad īdṛśaṃ prajñāabhāvena yā paṭa-ādau na vidyate || buddher yato nivṛtter niḥ-svabhāvatvān na sthānatatra sthānaṃ tadā eva tatra tena eva ātmanā -khyāpinaḥ śabdāḥ kiṃ viveka-viṣayā ity ātmā na tasya (168bcʼ) bhedaḥ. sthāna-upekṣaṇaṃ nāma parājaya-adhikaraṇam iti. abhūtair doṣair uttara-vādy abhiyuñjīta, so -abhyupagamāt. tato janakasya sthānāt. tena eva ātmanā a-sthānam iti tat-sthita-

a-sāmarthyam iti. bādhā-anupalambhe sāmarthyam a-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo ’pi a-sāmarthyam, tatra jāḍyāt parṣad-ādayo na a-sāmarthyam. tathā iha api pratyekam eka-apāye a-sāmarthyam. tad-vyāpāra-abhāve śabdaa-sāmarthyam. viṣama upanyāsaḥ. tathā hi nīlaa-sāmarthyam. siddhe hi bhāve kārako na taṃ a-sāmarthyam. siddhe hi bhāve kārako na taṃ a-sāmarthyāc ca tad-dhetoḥ (196a) abhāva-kāriṇaḥ a-sāmarthyāc ca tad-dhetoḥ (56a) abhāva-kāriṇaḥ a-sāmarthyāc ca. na hy arthe ’pi vācakatvaṃ nāma a-sāmarthyāt. artha-avisaṃvādas tu dvayor api a-sāmarthyāt. asādhāraṇo ’py ubhaya-vyāvṛtter a-sāmarthyāt, tatra api tad-ākāra-dhyāna-āder eva a-sāmarthyāt. tad a-samarthaṃ pṛthak tat sahitam a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra a-sāmarthyāt. na prativādino ’py atra, bhāvato a-sāmarthyāt. na hi vināśa-hetur bhāva-svabhāvam ’-sāmarthyāt parājayasya an-utpatter a-parājayaḥ. a-sāmarthyāt paścād vā an-upayogataḥ | prāg’-sāmarthyāt pratipādaka-vyutpatty-artham a-sāmarthyāt, yathā deha-indriya-buddhibhyo rāga’-sāmarthyāt. vacanānāṃ samīhita-artha-sattām a-sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter an a-sāmarthyāt, sāmarthya-lakṣaṇatvāc ca bhāvasya. a-sāmarthyād a-sādhanatvam iti cet, tat tulyaṃ a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu manoa-sāmarthyād ato hetur bhava-vāñchā-parigrahaḥ || a-sāmarthyād ity apy uktam. tasmān na āvaraṇe a-sāmarthyād iti cet. bhavantu nāma tad-viṣayāṇi a-sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe a-sāmarthyād dehād rāga-anumāna-vat ||11|| a-sāmarthyād vā. na hi duṣṭa-sādhana-abhidhāne a-sāmarthyān na bhavati prasiddhiḥ. evam etat. a-sāmarthyān nityaṃ ca an-āśraya-sthiteḥ || a-sāmarthye ’pi paścād api svabhāva-a-tyāgād aa-sāmarthye jīvato ’pi syur a-kṣamāḥ | nirhrāsaa-sāmarthye tasya dīkṣā-ādy-anantaram | atha a-sāmarthye nānā-sambandhy-upakāro ’pi mā bhūt, an a-sāmarthye vastv eva na syāt. tathā hi tala-sāmarthyena vyāpty-asiddheḥ pūrvakasya api ’-sāmānādhikaraṇya-ādayaś ca iti manyamānaḥ a-sāmānya-ātmakatvān na iti cet. nanu sa eva ayaṃ a-sāmānya-doṣo ’pi na asti. pariśiṣṭa-abhāvas tu a-sāmānyam. sati sāmānya-grahaṇe tad-āropo na a-sāmyāt, eka-vṛtter anyatra pratyaya-a-jananāt, a-siddhāntair grāhyo dhūmena na analaḥ || a-siddhāntair grāhyo dhūmena na analaḥ ||14|| ’-sukha-pradaḥ || śāstriṇo ’py a-tad-ālambe a-sukha-prado dharma iti. dharmi-vyavasthites tad a-sukhasya utpatteḥ. tasmāt svasaṃvedana-rūpā eva a-sukhe sukha-sañjñasya tasmāt tṛṣṇā bhavaa-skhalaj-jñānam ādi-saṅketa-gocaraḥ || anumānaṃ a-skhalita iti sarvaṃ tathā. vyabhicāra-darśanāt. a-skhalita-prajño devānāṃ-priyaḥ, yas tad-viṣayaṃ a-skhalitaṃ kathaṃ vṛttam iti sa-vismaya-anukampaṃ a-skhalitā vṛttir mukhya-āropitayoḥ sadā | siṃhe a-sthāna-kalpanā | (169ab) na hy anya-apoho nāma a-sthānam iti tat-sthita-a-sthita-ātmanor ekasya a-sthānam eva etad āśaṅkāyāḥ. tasmāt siddham etat a-sthānayor eka-ātma-āśrayatve ko ’nyo dharmo a-sthāne nigrahasthāna-anuyogo nir-anuyojya’-sthāne nir-doṣe nigrahasthānasya abhiyoktā a-sthāyinaś ca a-janakatvād eka-sthitāv api kārya a-sthita-ātmanor ekasya virodhād ayuktam etat.

a

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VN_01616 HB_02113 HB_01001 SV_02110 V2_09011 VN_01211 SV_08601 VN_01616 PV_04173 PV_03487 PV_02121 V3_04802 VN_04011 V3_08102 HB_02604 V3_13312 SV_07323 PV_03424 SV_13202 PV_03414 SV_12009 V1_00811 V3_05706 PV_02270 SV_12008 V1_01212 PV_02107 SV_15413 PV_02123 SV_14803 SV_03422 V1_01308 SV_06904 HB_03414 PV_02200 V1_00106 PV_03095 SV_02118 V2_09105 SV_06020 PV_02100 SV_01012 V3_10602 V2_08513 SV_14519 SV_02317 V2_08712 V2_08113 SV_09924 SV_14417 SV_09923 V2_08113 SV_02219 V2_08607 HB_02412 SV_15708 SV_13317 V3_06305 SV_02210 HB_02507 SV_14825 SV_14827 SV_14116 SV_12120 SV_14901

-a-sthitiś ca a-tattvam. paraspara-svabhāva’para-abhisaṃskāram apekṣata iti. svabhāvato tādātmya-abhāve nairātmya-prasaṅgāt. tadvad -darśināṃ niścayāt. paścād asya anupalabdhyā -darśināṃ niścayāt paścād asya anupalabdhyā -bhāvayor a-nivṛtti-prādur-bhāvau, sthitāv -ākāram iti na tad-viṣayasya abhāvāt sthitir tasya tat-svabhāva-sthitāv anupalabdhiḥ. tad| viruddhatā iṣṭa-a-sambandho ’n-upakāra-sahasvayaṃ ca na sthānaṃ tad-ūrdhva-viṣayasa cet || punar yatnam apekṣeta yadi syād anityaḥ prayatnānantarīyakatvāt, nityo -siddhau prakṛtāyāṃ kuryān nityaḥ śabdo anvayasya iti cet, iha tarhi bhavatv vivakṣita-upalabdher anyatvāt, a-bhakṣyasādhana-avayavaḥ syāt, tadā tad-rūpakiñcid atiśayam āsādayati. spaṣṭakaścid bhedo vivecakaḥ | vivekinī na ca apekṣaṇād ayas-kānta-ādi-vat. anyathā spaṣṭatasya an-āvaraṇe sakṛt || paśyet sphuṭaapi iyam apauruṣeyatā veda-vākyānāṃ kartur hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam saty api viṣaye kathañcid viṣayiṇam -bhoga-ādi-prasaṅgāś ca na bādhakāḥ || vipralambhaḥ. apauruṣeyatā api iṣṭā kartṝṇām -abhāve tu śabda-bhede smṛtiḥ katham | tadtad-a-viśeṣataḥ || bahavaḥ kṣaṇikāḥ prāṇā svabhāva-viśeṣāt. kriyā-bhoga-adhiṣṭhānanityaṃ ca an-āśraya-sthiteḥ || viśeṣasya -jñāne sati syāt. na hi yo vijñāne svarūpeṇa -antaram upādāya anyatra vartamāno dhvanir artha-darśanād iti cet, na, tat-sambandhasya ’n-ātma iti. tat-kāraṇa-pratiṣedhena apy pravartayati iti paraṃ bata bhāvānām ādya eva a-bhavo bhavet || mārge cet saha-jaiti kṛpayā tan-nītir uddyotyate || hitasa viruddhaḥ prayujyate | yathā agnir anyo vā dharmo hetuḥ phalaṃ vā syāt, anyo vā dharmo hetuḥ phalaṃ vā syāt, -vartino bhāvān bhāto hetutayā dhiyaḥ | an-ākṣepeṇa vartate | tat-samāna-phalā vacana-udāhāraḥ. tasmād vipakṣe ’-dṛṣṭir tathā svayaṃ tad-āśrayasya vā sandehe tan na tad-dhetuḥ syāt. anya-hetukatvān na guṇaṃ tasya ca bhāvam āropya sa-hetukam | a-dhūma-hetor dhūmasya bhāve sa syād | a-dhūma-hetor dhūmasya bhāve sa syād -svabhāvo nir-apekṣa ity a-hetukaḥ syāt. na svabhāvo nir-apekṣa ity a-hetukaḥ syāt. na kutaḥ ||274|| syād etat – yasya api vināśo sa tarhi naśvaraḥ svabhāvo nir-apekṣa ity sa tarhi vinaśvara-svabhāvo nir-apekṣa ity dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavaty dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, -svabhāva-kṛtatvād a-kāraṇa-apekṣaṇe vā -a-viśeṣe kārya-a-viśeṣāt. viśeṣe tasya kāraṇa-a-bhede kārya-bhedo yuktaḥ. bhedasya hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca tan na tad-dhetuḥ syāt. anya-hetukatvān na -vyatiriktaś ca na kaścid bhāva-svabhāva ity kasyacid bhāva-upakṣepo ’nyasya. etena prasañjanam ||280|| yo ’pi manyate dhvaninā an-ātyantikena bhavitavyam. sa ca sampratīyate ||242|| na a-darśanād dhetor anityatvaṃ ca dur-nivāram. a-bhūtvā bhavann

a-sthitayor iva duḥkha-sukhayor iti vyāptir asad’-sthiti-dharmaṇo bhāvasya na kiñcin nāśaa-sthiti-dharmā cet svabhāvato bhāvo niṣpanno na a-sthiti-pratipatter niścaya-kāla iti tadā a-sthiti-pratipatter niścaya-kāla iti tadā a-sthitir ity-ādikaṃ nānātva-lakṣaṇaṃ ca kathaṃ a-sthitir vā. yat punar etad uktaṃ taj-janako hi a-sthitiś ca a-tattvam. paraspara-svabhāva-aa-sthitī | evaṃ sarva-aṅga-doṣāṇāṃ pratijñāa-sthiteḥ || sthāne svayaṃ na naśyet sā paścād a-sthira-āśrayaḥ | viśeṣo na eva bardheta ’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede ’-sparśatvād iti hetuḥ, hetuś ca nāma hinoter a-sparśatvān nitya iti. na, atra apy anvayasya aa-sparśanīya-vat paryudāsa-vṛttyā. upalabhyamānaa-sparśane ca syād a-sambandhād apārthakaḥ ||84|| a-spaṣṭa-bhedāt. a-tat-kāriṇaś ca a-tata-spaṣṭa-bhede dhīr yamala-ādi-vat || dvairūpyaa-spaṣṭa-śruti-bhedo na syāt. sati ca upalambhaa-sphuṭaṃ rūpam eko ’-dṛṣṭena vāraṇe | artha-ana-smaraṇād varṇyate. santy asya apy anuvaktāra a-smaratas tad-yojanā sambhavati, śabda-antara a-smaran smāryate. na hy asad-vyavahārasya kvacid a-smṛteḥ kasyacit tena hy anubhūteḥ smṛtaa-smṛteḥ kila | (239ab) yā api iyam apauruṣeyatā a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau a-sva-jātīyakāḥ kila | tādṛśām eva cittānāṃ a-svatantro hy ātmā nir-ātmā, tat-svātantryaa-svabhāvatvād vṛddhāv apy āhito yadā | na a-svarūpa-a-saṃsargeṇa na pratibhāsate tasya a-svātantrya-ādi-doṣair upadrūyate. na ca arthaa-svābhāvikatvāt, samaya-a-darśane ’bhāvāt. a-svāmikaḥ śūnya iti. evaṃ yathāyogam anyad api a-svāsthyaṃ vartate. anyatra sādhya-dharmeṇa a-hāner na hānau vā bhavaḥ kutaḥ | sukhī bhave a-hita-prāpti-parihārayor niyamena samyag-jñānaa-hime sādhye sattā vā janma-bādhanī || yathā a-hetu-phalasya a-sambandhāt, tatra bhāvaa-hetu-phalasya a-sambandhāt tatra bhāvaa-hetu-rūpa-vikalān eka-rūpān iva svayam ||120|| a-hetu-vyavacchede ghaṭa-śrutiḥ || ato na rūpaṃ a-hetuḥ. na ca a-darśana-mātreṇa vipakṣe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūtaa-hetuka iti cet, na, tatra api tulyatvāt – tada-hetukaṃ vā a-pratiṣṭhita-tattvayā bhāva-cintayā a-hetukaḥ ||37|| iti saṅgraha-ślokau. kathaṃ a-hetukaḥ ||60|| iti saṅgraha-ślokau. kathaṃ a-hetukaḥ, sattā-hetor eva bhāvāt tathā-utpatteḥ, a-hetukaḥ sattā-hetor eva bhāvāt tathā-utpatteḥ. ’-hetukaḥ so ’vaśyaṃ nitya iti bhāvas tad-abhāvaa-hetukaḥ syāt. na a-hetukaḥ sattā-hetor eva a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva a-hetukatva-prasaṅgāt. tathā ca nityaṃ sattvam a-hetukatva-prasaṅgāt. tathā ca nityaṃ sattvam a-hetukatva-prasaṅgāt. tasmāt so ’gny-ādi-sāmagrī a-hetukatva-prasaṅgād ity ukta-prāyam. tad ime a-hetukatva-prasaṅgād ity uktam. na ca kalakale a-hetukatvam. anyathā abhāva iti bhāva eva kaścin a-hetukatvam iti cet. na, tatra api tulyatvāt. a-hetukatvād bhāvānāṃ nityaṃ sattvam asattvaṃ vā a-hetukatve ’pi hy a-bhūtvā nāśa-bhāvataḥ | sattā ’-hetuke ’pi vināśe ’-bhūtvā asya bhāvāt sattā a-hetuko ’nya-hetuko vā nityaṃ bhaven na ca a-hetuko nāma. a-dṛṣṭa-hetavo ’pi hi bhāvās tada-hetuko bhavati ity api viruddham iti. so ’py

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SV_10002 V2_08204 SV_14511 HB_02506 V2_08511 V2_09110 SV_02213 V2_08601 PV_04259 SV_14403 HB_00909 PV_04145 PV_04141 V2_07613 SV_09806 SV_14415 SV_02208 SV_14513 SV_02222 V2_08611 V3_00307 SV_15916 SV_14413 PV_03405 SV_09917 V2_07814 SV_02220 V2_08609 PV_02180 PV_02147 SV_08925 PV_03378 SV_06417 PV_03160 SV_02624 SV_03203 SV_03201 HB_00114 HB_00210 SV_00202 HB_00110 SV_02901 PV_03166 SV_00211 HB_00205 PV_03408 PV_04262 PV_02037 PV_03526 PV_03170 PV_03167 SV_06525 PV_03315 V1_03305 SV_07712 SV_02701 SV_13408 PV_04156 PV_04161 PV_03339 SV_02807 PV_04255 PV_03401 SV_00317 V2_08414

na iyam ākasmikī kvacit. kathaṃ tarhi idānīm na iyam ākasmikī kvacit. kathaṃ tarhi idānīm asya yena sa naṣṭo nāma. kathaṃ tarhi idānīm -bheda-a-bhedābhyāṃ kārya-bheda-a-bhedāv ity agnitvāt. kāryasya ca kāraṇam antareṇa bhāve bhāva-mātra-bhāvitve siddha-anya-anapekṣaṇād svayam a-tat-svabhāvasya a-jananāt. tasya svayam a-tat-svabhāvasya a-jananāt tasya yathoktaṃ prāg vināśa-kṛtakatvayoḥ || syān nāśaḥ kāṣṭham eva tu | tasya sattvād bhāvaṃ na karoti iti syāt. tathā ca a-kartur anya-an-utpādya-śaktikaḥ || sakṛc chabda-ādypūrva-rūpaṃ na kha-ādikam | sakṛc chabda-ādyiti pratyetavyaḥ, yena evam ucyate. yasmād iti pratyetavyo yena evam ucyate. yasmād svayam ayaṃ bhāvas tat-svabhāva iti siddham. kāryasya ca sva-kāraṇam antareṇa bhāve ’-para-apekṣa iti taj-jñāpanāya sā | avasthā kādācitkatva-sambhavaḥ ||35|| sa hi dhūmo kādācitkatva-sambhavaḥ ||58|| sa hi dhūmo ābhāsayos tattva-vyavasthāne ka idānīṃ hetur sattā-upadhānaṃ na apekṣate sa tasya hetuḥ. -vikalo na kartā eva iti na kasyacid dhetur ekasya gamyate | śaktir hetus tato na anyo na vai janma nāśi-svabhāvasya hetur na ca na vai janma nāśi-svabhāvasya hetuḥ, na ca tathā ca nityaṃ sattvam asattvaṃ vā tathā ca nityaṃ sattvam asattvaṃ vā asya sa-hetutā || nityaṃ sattvam asattvaṃ vā ādeḥ pāṭava-īkṣaṇāt | abhyāsān na yadṛcchāto dadhi syān na iti kim apy a-ślīlam ayuktam -arthikā || tac ca anubhava-vijñānam ubhayacodane tasya eva anyato ’pi bhedād ansaḥ | kriyate vyavahāra-arthaṃ chandaḥ śabdatu vyavaccheda-phalānāṃ na a-pratīta-vastv’sti pratyayaḥ sa pratīyate ||58|| yady apy tataś ca pratyakṣeṇa gṛhīte ’pi viśeṣe siddhe ’pi dṛṣṭānta-dharmiṇi bhāve tadity anvaya-vyatirekābhyāṃ niścitābhyāṃ tadna, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. tadna, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. tad-svabhāva-niścaye ca tasya ayogāt. yāvanto || tasya abhidhāne śrutibhir arthe ko pārtho dhanur-dhara ity ākṣepsyāmaḥ. tadyathā pārtho dhanur-dhara iti. tad|| tulyā dṛṣṭir a-dṛṣṭir vā sūkṣmo -arthe sā iti sūcitam || an-aṅgī-kṛta-vastvna sandhimat || na sa kaścit pṛthivy-āder na hi tejo ’sti na ca saukṣmya-ādy-anśabda-nirmitāḥ | anuyānti imam artha-kriyā vyarthā tad-arthikā || śabdo ’rthaekasya eka-artha-gocarau ||135|| tad ekam an|| sādhya-sādhanatā-bhāvaḥ sakṛd-bhāve dhiyo sakṛd-bhāve sādhya-sādhanatā-abhāvaḥ, jñānasamartho ’nyatra jāḍyāt. api ca na ca -pratyāyane pravṛttis tasya dṛṣṭatvāt, anpūrveṇa aparasya a-pratisandhānāt, eka| ā-sūkṣmād dravyam ālāyās tolyatvād kārya-gaurava-an-upalakṣaṇāt || nanv a-dṛṣṭo tathā || yadā sa-viṣayaṃ jñānaṃ jñāna-arthaṃ vikalpakam | a-samāropita-anya’pi dahano dahana-pratyaya-āśrayaḥ | yena tad-rūpo ’pi sutaḥ pituḥ | bhedaṃ kenacid tair eva dharmair ye tair vinā na bhavanti. tair eva dharmair ye tair vinā na bhavanti.

aṃśena a-hetuko vināśa uktaḥ. jātasya tad-bhāve ’nyaa-hetuko vināśaḥ, jātasya tad-bhāve ’nyaa-hetuko vināśo bhavati ity ucyate. naśyan bhāvo a-hetukau viśvasya bheda-a-bhedau syātām. tathā ’-hetutā eva syāt. na hi yasya yam antareṇa a-hetutā tan-mātra-anubandhaś ca. tato ’pi a-hetutā syāt. na vai sa eva bhavati tādṛśasya a-hetutā syāt. na vai sa eva bhavati, tādṛśasya a-hetutva-gati-nyāyaḥ sarvo ’yaṃ vyatirekiṇaḥ | a-hetutvaṃ na ato ’nyā vidyate gatiḥ ||273 | ana-hetutvam iti na vināśa-hetuḥ kaścit. a-hetutvāt sukha-ādir iti pūrva-vat | virodhitā a-hetutvād ity ukte prāha dūṣakaḥ || tadvad vastu a-hetutvād vināśasya svabhāvād anubandhitā | (53ab a-hetutvād vināśasya svabhāvād anubandhitā ||193|| a-hetutve ’pi nāśasya nityatvād bhāva-nāśayoḥ | ’-hetumattā eva syāt. na hi yasya yam antareṇa a-hetur uktā asyā bhedam āropya cetasā ||276|| na ’-hetur bhavan nir-apekṣatvān na kadācin na ’-hetur bhavan nir-apekṣatvān na kadācin na a-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyamaa-hetuś ca kathaṃ viṣayaḥ. tasmān na manoa-hetuś ca na apekṣate. tasmāt svayam ayaṃ bhāvas ’-hetuś ca viṣayaḥ katham || sa eva yadi dhīa-hetoḥ svabhāva-niyamaḥ. tasmān na atra kaścid a-hetoḥ svabhāva-niyamaḥ. tasmān na atra kaścid a-hetor anya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ a-hetor anya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ a-hetor anya-anapekṣaṇāt | taikṣṇya-ādīnāṃ yathā ’-hetor janma-virodhataḥ || vyabhicārān na vātaa-heya-upādeyam a-pariniṣṭhānād ākulaṃ pralapanti. aṃśa-avalambinā | eka-ākāra-viśeṣeṇa taj-jñānena aṃśa-eka-bheda-codane sarva-bheda-gates tatra aṃśa-nāma-vat || vastu-dharmatayā eva arthās aṃśa-pratyāyane pravṛttis tasya dṛṣṭatvāt, anaṃśa-rahitaḥ sarvato bhinna-svabhāvo bhāvo ’ṃśa-vivarjite | yad viśeṣa-avasāye ’sti aṃśa-vyāpti-vacanāt tatra eva bhāva-niyama-artham aṃśa-vyāptir niścitā bhavati. tatra pakṣaaṃśa-vyāptyā dṛṣṭānta-dharmiṇi sattva-siddher aṃśa-vyāptyā dṛṣṭānta-dharmiṇi sattva-siddher ’ṃśa-samāropās tan-nirāse viniścayāḥ | tāvantā ’ṃśo ’vagamyate | tasya a-gatau ca saṅketa-kriyā aṃśas tad-dharmaḥ, vaktur abhiprāya-vaśāt. na tad aṃśas tad-dharmaḥ. vyāptir vyāpakasya tatra bhāva ’ṃśas tasya kaścana | ālokena na mandena dṛśyate aṃśo niṣedhaḥ sādhyate ’nayā | vastuny api tu aṃśo yatra na jantavaḥ | saṃsveda-ja-ādyā jāyante aṃśake || grāhyatā-śakti-hāniḥ syān na anyasya aṃśam iti ca apoha-kṛc chrutiḥ || tasmāt saṅketaaṃśaṃ kam āha iti tatra anya-apoha ucyate | aṃśaṃ vastu kathaṃ bhinna-ākārābhir buddhibhir ’ṃśayoḥ | tad-vyavasthā-āśrayatvena sādhyaaṃśayos tu sādhya-sādhana-bhāvo vyavasthāaṃśavat | jahāti pūrvaṃ na ādhāram (152ʼbc) aṃśasya ca eka-deśena darśana-ayogāt. tasmād aṃśāc ca a-pratipatteḥ, tad-vyatirekī hastaaṃśu-pāta-vat || dravya-antara-gurutvasya gatir ’ṃśu-vat so ’rtho na ca tat-kāryam īkṣyate | aṃśe ’rtha-vyavasthiteḥ | tadā ya ātma-anubhavaḥ aṃśe tan-mātra-apoha-gocaram ||48|| yad rūpa-ādiaṃśena ādadhad dhūmaṃ tena aṃśena tathā gatiḥ || aṃśena kutaścid avalambate || mayūra-candrakaaṃśena janya-janakatva-prasaṅga iti cet. na, tajaṃśena janya-janakatva-prasaṅga iti cet, na, taj-

aṃśena HB_02315 PV_04255 PV_03369 SV_04410 PV_03400 HB_03405 SV_00110 HB_00104 PV_03434 V1_00102 HB_00703 SV_02716 PV_04075 V3_02605 V3_08904 SV_10018 V2_08304 SV_07227 SV_13010 SV_07122 SV_14816 SV_10013 V2_08216 V2_06708 SV_13125 V3_05310 SV_07101 V3_08705 V3_05008 SV_14813 V2_06104 SV_05403 SV_13028 V3_05201 SV_13907 SV_14420 V1_01111 PV_02088 PV_02038 PV_04133 PV_04135 V3_04004 V3_04008 PV_03498 PV_03257 PV_03245 PV_03186 PV_03289 V1_02911 PV_03065 PV_03124 V1_01402 PV_03176 PV_03505 PV_03404 PV_03144 PV_03194 PV_03187 PV_03344 V1_00810 PV_03188 PV_03493 PV_03391 PV_03074 PV_03405

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eva ca dharmair ye tair vinā na bhavanti. -āśrayaḥ | yena aṃśena ādadhad dhūmaṃ tena ’pi tad-anyair viṣaye matam | viṣayatvaṃ tadvyavasthāpya pradarśyate. tāvatā ca tad-rūpam anukruvataḥ | tasya kenacid eva pakṣa-dharmo ’nvaya-vyatirekavān iti tadtad-vyavasthāpanāya āha – pakṣa-dharmas tad-artham idam ārabhyate. pakṣa-dharmas tadjñānam ajñānatāṃ vrajet | sāmye kenacid namo mañjughoṣāya. sa śrīmān pratītau vā liṅgasya vaiyarthyāt. svayam eva pūrvaka eva a-pratīta-niścayo bhavati, yathā na kim || dṛṣṭer vipratipattīnām atra -vṛttitaḥ ||24|| dṛṣṭer vipratipattīnām atra pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra -pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam -pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam vyañjako na taṃ karoti na apy anyam ity tatra atiśayam an-utpādayan kiñcitkaro nāma. yāvat. tathā ca ayaṃ na kiñcit karoti ity nāśa-hetuḥ sa bhāve na kiñcit karoti ity kiñcid iti. tad-a-tad-rūpa-a-karaṇāc ca -kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād -prasaṅgāt. na api para-apekṣā, tasya tatra sva-vijñāna-janane ’pekṣate, sarvasya tatra sva-vijñāna-janane ’pekṣeta, sarvasya tatra api tatra an-upakārāt. ubhayathā kārakasya api tatra an-upakārāt. ubhayathā a-kārakasya atiśayam an-utpādayat kiñcitkaraṃ nāma. paraḥ kāryaṃ yadi vidyeta kiñcana | yad utpādana-lakṣaṇatvāt pratibandhasya, anyathā bhavati, parabhāva-utpādane tad-an-upakārāt, -māndya-pāṭava-darśanāt. anyathā kvacid apy -māndya-pāṭava-darśanāt. anyathā kvacid apy kiṃ nu tad bhavet ||264|| na hy āvaraṇasya tayor vastu-dharmatvāt. vināśasya ca asti, yasmād a-vidyamāna-a-bhede ’pi tad-upala-ādi vā | dṛśyaṃ pṛthag a-śaktānām -ātmakaṃ tataḥ || tat sva-jāty-anapekṣāṇām | a-vastu-rūpaṃ sāmānyam atas tan na | bādhanāt tad-balena uktaḥ śrāvaṇena | a-vastu-rūpaṃ sāmānyam atas tan na | bādhanāt tad-balena uktaḥ śrāvaṇena -avabhāsitvaṃ jalpa-saṃsargiṇaḥ kutaḥ | na na kim || na ca ekayā dvaya-jñānaṃ niyamād -kālikaḥ | sahakāri bhaved artha iti ced -dhīḥ || saṅketa-smaraṇa-apekṣaṃ rūpaṃ yady ekaṃ ca pratyakṣa-ābhaṃ caturvidham || antasmāt pratyakṣa-ābhāsaḥ. viplavaś ca | tan niścaya-pramāṇaṃ vā dvitīyaṃ na -ātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā -ātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā | tena icchātaḥ pravarteran na īkṣeran bāhyam vinā | sa eva ayam iti jñānaṃ na asti tac ca vyaktaṃ cakṣur atīndriyam | paśyato ’nyabāle tad eva atra api kathyatām | sāmyād || sañcitaḥ samudāyaḥ sa sāmānyaṃ tatra ca eva liṅga-vat || tasyās tat-saṅgama-utpatter || iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam | -hetuś cet prāg eva syād a-bhedataḥ | anyo a-vicchinna-adhiropaṇam | na akṣāt sarvahetu-bheda-anumā bhavet || abhāvād pratīyate || tac ca na indriya-śakty-ādāv ’rthe tad-a-vyaktaṃ kathaṃ punaḥ || āloka-

aṃśena janya-janakatva-prasaṅga iti cet, na, tajaṃśena tathā gatiḥ || dahana-pratyaya-aṅgād eva aṃśena tad-abhāve na tad bhavet || an-artha-ākāra aṃśena dharma-dharmiṇor bhedād bhedavatī iva aṃśena parato ’pi bhidā bhavet || tathā hy aṃśena vyāptas tri-lakṣaṇa eva trividha eva hetur aṃśena vyāpto hetus tridhā eva saḥ | avinābhāvaaṃśena vyāpto hetus tridhā eva saḥ | avinābhāvaaṃśena syāt sarvaṃ sarva-vedanam || yathā nīlaakalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃ akasmād agnir atra iti prameyaṃ vyavasthāpya akasmād dhūmād agni-pratipattiḥ. na hi tatra anakārṣīt svayaṃ śrutim | iṣṭa-a-kṣatim aakārṣīt svayaṃ-śrutim | iṣṭa-a-kṣatim aakiñcitkaraḥ katham asya sthāpayitā. tad ayaṃ na akiñcitkaraḥ kim ity apekṣyata iti siddhā vināśaṃ akiñcitkaraḥ kim ity apekṣyata iti siddhā vināśaṃ akiñcitkaraś ca apekṣyata iti vyāhatam etat. nanv akiñcitkaraś ca kaḥ kasya āvaraṇam anyad vā iti akiñcitkaraś ca kaḥ kasya sthāpako nāma. tena akiñcitkaro na apekṣyaṇīyaḥ. tat katham idānīm an akiñcitkaro na apekṣyata iti. kathaṃ kriyāakiñcitkaro na apekṣyate. kathaṃ kriyāakiñcitkaratvāt, anya-karaṇe tasya iti sambandhaakiñcitkaratvāt. api ca, ete śabdā vyāpino vā akiñcitkaratvāt. etena prayatnasya indriya-śabdaakiñcitkaratvena an-upakārakatvād ity ukta-prāyam. akiñcitkaratvena an-upakārakatvād ity ukta-prāyam. akiñcitkaraṃ ca kiṃ kasya āvaraṇam anyad vā. akiñcitkaraṃ vastu kiṃ kenacid apekṣyate ||279|| akiñcitkarasya a-pratibandhāt. bhavaty eva akiñcitkarasya ca an-upakārāt. tasmād vyaktyakiñcitkarasya sannidhānasya apy a-sannidhānaakiñcitkarasya sannidhānasya apy a-sannidhānaakiñcitkarāṇi karaṇāni samarthāni nāma. vigamaś akiñcittvāt. bhavato hi kenacit saha-bhāvaḥ syāt. akṣa-a-gocaratvataḥ | spṛśato ’py asti sā buddhiḥ akṣa-ādīnāṃ gatiḥ katham || saṃyogāc cet samāno akṣa-ādīnāṃ samudbhave | pariṇāmo yathā ekasya akṣa-gocaraḥ || tena sāmānya-dharmāṇām aakṣa-gocaraḥ || sarvatra vādino dharmo yaḥ svaakṣa-gocaraḥ ||30|| tena sāmānya-dharmāṇām aakṣa-gocaraḥ ||32|| ity antara-ślokāḥ. anumānaakṣa-grāhye ’sti śabdānāṃ yojanā iti vivecitam || akṣa-cetasaḥ | sukha-ādy-abhāve ’py arthāc ca akṣa-cetasaḥ || asataḥ prāg a-sāmarthyāt paścād akṣa-cetasi | anapekṣya na cec chaktaṃ syāt akṣa-jatva-siddhy-artham ukte dve bhrāntiakṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ ||33|| yo akṣa-jā matiḥ || abhāve ’rtha-balāj jāter arthaakṣa-jā matiḥ || punar vikalpayan kiñcid āsīn me akṣa-jā matiḥ ||13|| a-pratibhāsamāna-abhijalpā akṣa-jāḥ || rūpaṃ rūpam iti īkṣeta tad dhiyaṃ kim akṣa-je kutaḥ || na ca artha-jñāna-saṃvittyor akṣa-dṛśye ’rthe tad-a-vyaktaṃ kathaṃ punaḥ || akṣa-dhiyām uktam anena anubhava-ādikam || akṣa-dhīḥ | sāmānya-buddhiś ca avaśyaṃ vikalpena akṣa-dhīḥ syāt smṛter na vā | tataḥ kāla-antare akṣa-dhīr yadi | an-iṣṭa-ādāv a-sandhānaṃ dṛṣṭaṃ akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet ’kṣa-buddhi-hetuś cet smṛtis tatra apy an-arthikā akṣa-buddhīnāṃ vitathatva-prasaṅgataḥ || sarvaakṣa-buddhīnāṃ satsv apy anyeṣu hetuṣu | niyamaṃ akṣa-buddher a-sambhavāt | abhāva-pratipattau akṣa-manaskārād anyasya ekasya gamyate | śaktir

akṣa V3_06311 PV_03191 PV_02048 V1_03004 PV_03297 V1_03004 V1_01903 PV_03297 PV_04114 PV_03192 PV_04197 V3_05409 PV_03011 PV_03310 PV_04007 PV_03460 PV_03147 SV_12403 SV_12402 V1_01607 PV_03312 PV_02040 PV_03296 PV_03354 V1_03807 PV_03024 PV_03294 PV_02040 PV_03493 PV_03493 HB_00717 PV_04162 PV_03499 PV_03073 PV_02042 PV_03149 PV_03260 PV_03265 SV_13804 PV_03426 SV_02703 PV_04069 PV_03287 SV_15214 PV_03439 PV_04003 PV_04089 PV_02098 PV_04057 V3_02205 SV_06421 SV_06502 SV_01919 SV_16604 SV_09510 V3_07412 HB_02413 HB_02413 HB_02407 HB_02204 SV_09414 V3_07209 PV_02124 HB_02206 SV_12128

agni

55

tasmād ayaṃ pramāṇa-antara-bala-utpanno ’n|| sākṣāc cej jñāna-janane samartho viṣayo na anyasmād dhetv-a-bhedāt saha-sthitiḥ | akṣa-vikṛtāv api nivṛtti-prasaṅgāt, tathā || sarpa-ādi-bhrānti-vac ca asyāḥ syād sthiteḥ, sarpa-ādi-bhrānti-van mano-bhrānter -vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca api | nivṛttir na nivarteta nivṛtte ’py | tan niṣedho ’numānāt syāc chabda-arthe ’ngamakatvaṃ hi vyapadeśo niyujyate | tac ca jñānaṃ prāk sato niyamena na | tasya āvṛtyjñānaṃ prāk sato niyamena na | tasya āvṛty|| tad a-vastv-abhidheyatvāt sāphalyād loke ’-kriyāvattve ’pi kathyate || ālocanakim || prākṛtasya sataḥ prāg yaiḥ pratipatty-abhāve dhiyaḥ syāl liṅgato gatiḥ | tac ca śabda-vyakty-avabhāsi tat | varṇa-ākṛtynityāni yujyante. teṣāṃ kriyā-sambhave mudrā-maṇḍala-dhyānair apy anca pratibhāti iti. śabdena a-vyāpṛtasādhakatamaṃ matam || sarva-sāmānya-hetutvād buddhim eva samāśritaḥ | kaścin nimittam iha kīdṛśaḥ || kiṃ vā aindriyaṃ yad bhedavān iva lakṣyate || mantra-ādy-upaplutaiva lakṣyate ||44||. mantra-ādy-upaplutanirmitaḥ || pratyakṣa-pratyaya-arthatvān na | nīla-dvi-candra-ādi-dhiyāṃ hetur samāśritaḥ | kaścin nimittam akṣāṇāṃ tasmād ca akṣād a-vicchinna-adhiropaṇam | na -vicchinna-vibhramaḥ || vicchinne darśane ca pratīter bhāvād iti ḍiṇḍika-rāgaṃ parityajya -ādhikyam a-natiḥ sa-upalakṣaṇam | yathāsvam iti vivecitam || vicchinnaṃ paśyato ’py -buddhes tal-lopa āgataḥ | pretya-bhāva-vad uktaṃ kāya-āśritaṃ manaḥ || yady apy bhedaś ca dur-labhaḥ || samavāya-a-grahād cakṣur-ādibhiḥ | rūpa-ādiḥ stry-ādi-bhedo tu kurvīta tad-viruddhe ’pi dṛśyate || an-utpannasya a-tat-kāraṇatvāt, tayor bhinnaca rūpaṃ na sā vetti ity utsanno ’nubhavo -ayogāt. tasmād dṛṣṭasya bhāvasya dṛṣṭa eva || śāstra-abhyupagamāt sādhyaḥ śāstra-dṛṣṭo ca na śabda-arthas tatra adhyakṣam ato ||287|| atha yan mithyā-arthaṃ vacanaṃ tad | jñānaṃ vyaktir na sā vyaktā ity a-vyaktam | so ’-pramāṇaṃ tadā asiddhaṃ tat-siddham ayuktaṃ tena iṣṭaṃ svayam ātmanā | anapekṣya || śrutis tan-mātra-jijñāsor an-ākṣiptā || dharmān an-upanīya eva dṛṣṭānte dharmiṇo 16|| dharmān an-upanīya eva dṛṣṭānte dharmiṇo ||129|| yasya abhidhānato vastu-sāmarthyād ākṣipyate, yasya abhidhānād vastu-balena ity eva na syāt, pratibandha-abhāvāt. kuto eva sādhakāś cet. an-āgamād dhūma-āder -yuktaṃ dharmiṇaṃ gamayiṣyati || tasmān na dharmiṇaṃ gamayiṣyati || iti. tasmān na sāmagrī-viśeṣo yo dhūma-janakaḥ, sa dhūmo yo apekṣaṇe vā a-hetukatva-prasaṅgāt. tasmāt so -lakṣaṇe hi kārya-kāraṇe. tatra yadi dhūmo -bhāvaḥ. etena kaṭhina-ādīnāṃ tāmra-ādīnām anveti na tena siddhena kiñcit. nanv evam anveti, na tena siddhena kiñcit. nanv evam syād viśeṣa-kṛt || kāṣṭha-pārada-hema-āder pūrvakasya sva-rasa-nirodhitvād vināśe saty -ātmanā tat-kārya-dharmatāṃ na ativartate,

akṣa-liṅga-āśrayo ’nupalambha-vikalpo na pramāṇam. ’kṣa-vat | atha kasmād dvaya-adhīna-janma tat akṣa-vad rūpa-rasa-vad artha-dvāreṇa vikriyā || akṣa-vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt. akṣa-vikṛtāv api | nivṛttir na nivarteta nivṛtte akṣa-vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣaakṣa-vijñāna-anantara-pratyaya-udbhavam | tadakṣa-viplave || kadācid anya-santāne tathā eva akṣa-vṛttitaḥ || asādhāraṇatā tatra hetūnāṃ yatra akṣa-vyapadeśe ’sti tad-dharmaś ca niyojyatām || akṣa-śabdeṣu sarvathā an-upayogataḥ || kadācin akṣa-śabdeṣu sarvathā an-upayogataḥ ||35|| akṣa-saṃhateḥ | nāma-ādi-vacane vaktṛ-śrotṛ-vācya akṣa-sambandha-viśeṣaṇa-dhiyām ataḥ | na iṣṭaṃ akṣa-sambhavau | sādhanaiḥ sādhanāny artha-śaktiakṣam artho dhīḥ pūrvo manaskāro ’pi vā bhavet || akṣara-ākāra-śūnyaṃ gotvaṃ hi varṇyate || ’kṣara-racanāyāṃ kaḥ pratighātaḥ puruṣāṇām. akṣaraiḥ karmāṇi kriyante. na ca tāny akṣasya buddhāv a-pratibhāsanāt | arthasya dṛṣṭāv akṣāṇām asti na īdṛśam | tad-bhede ’pi hy a-tadakṣāṇāṃ tasmād akṣāṇi buddhitaḥ || yādṛśy akṣāṇāṃ bhāva-abhāva-anurodhi cet | tat-tulyaṃ akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | anyathā eva akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | anyathā eva akṣāṇāṃ vyarthatā iti cet | sā eva eka-rūpāc akṣāṇy api ity ayam || pāramparyeṇa hetuś ced akṣāṇi buddhitaḥ || yādṛśy ākṣepikā sā āsīt akṣāt sarva-akṣa-buddhīnāṃ vitathatva-prasaṅgataḥ akṣād a-vicchinna-adhiropaṇam | na akṣāt sarvaakṣiṇī nimīlya cintaya tāvat – kim iyatā akṣeṇa a-dṛṣṭe rūpa-ādāv adhika-adhike || akṣair ghaṭayed yadi kalpanā | arthasya tat akṣaiś cet paryāyeṇa pratīyate || tac ca na akṣair vinā buddhir na tāny api tayā vinā | tathā akṣaiḥ sambandha-a-darśanaṃ sthitam | paṭas ’kṣṇā na gṛhyeta kadācana || na hi saty antarakṣṇor yathā eka āloko naktaṃcara-tad-anyayoḥ | akhila-kāraṇatvam. tatra eka-a-bhede ’pi śaktasya ’khilaḥ || bahir mukhaṃ ca taj-jñānaṃ bhāty artha akhilo guṇaḥ | bhrānter niścīyate na iti sādhanaṃ ’khilo yadi | pratijñā asiddha-dṛṣṭānta-hetu’khilam || trividhaṃ kalpanā-jñānam āśrayaakhilaṃ kṛtakam iti hetu-vyatirekeṇa sādhyaakhilaṃ jagat || vyakter vyakty-antara-vyaktāv akhilaṃ tataḥ || tad-āgamavataḥ siddhaṃ yadi akhilaṃ śāstraṃ tad-abhīṣṭasya sādhyatā || tena akhilā aparā | bhinnaṃ dharmam iva ācaṣṭe yogo ’khilān | vāg-dhūma-āder jano ’nveti caitanya’khilān | vāg-dhūma-āder jano ’nveti caitanyaakhile gatiḥ | bhaven nānā-phalaḥ śabda ekaakhile gatiḥ syāt, śabdānāṃ buddhi-viplava’gny-abhāve dhūmo na asti ity arthād vyatirekaagny-ādi-pratyayo na syāt. na vai pravṛtta āgame agny-ādi-sādhana-vat sattā-sādhanam apy anagny-ādi-sādhana-vat sattā-sādhanam apy an’gny-ādi-sāmagrī-viśeṣa-janita iti kārya-kāraṇayor ’gny-ādi-sāmagrī-viśeṣo yo dhūma-janakaḥ, sa ’gny-ādi-sāmagryā anyato ’pi bhavet, na tasya taj agny-ādibhyo dravatva-ādi-svabhāva-antaraagny-ādiṣv api prasaṅgaḥ. tatra api na agni-sattā agny-ādiṣv api prasaṅgaḥ. tatra api hi na agniagny-āder iva cetasi | abhyāsa-jāḥ pravartante agny-āder upādānāc ca apara eva drava-svabhāva agni-indhana-vat. tatra a-pradarśya ye bhedaṃ

agni SV_12118 SV_14217 SV_14211 SV_14204 PV_03394 PV_02062 SV_14324 PV_02259 SV_00718 V3_08410 V1_01304 SV_01917 V3_07403 SV_09426 PV_03395 SV_02716 SV_09427 V3_07404 HB_00503 HB_00406 V3_07403 SV_09426 HB_02802 HB_00406 SV_12204 PV_02209 V3_08112 SV_02721 SV_09415 V3_07209 SV_02717 SV_14314 SV_09423 V3_07311 NB_03062 V3_10603 SV_02314 V2_08709 SV_09107 SV_02315 V2_08710 SV_17423 SV_10903 SV_17005 SV_17013 SV_16711 SV_16709 V2_07008 SV_16932 SV_14225 PV_03095 HB_00701 HB_00703 HB_00701 V2_06110 V2_05609 SV_00215 SV_12209 V3_13206 NB_03122 SV_07302 HB_00503 SV_02313 V2_08707 SV_01902

agnir

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api ca, yaj-jātīyo yataḥ siddhaḥ sa tasmād vastu-bhūtasya tad-anyebhyaḥ. kāṣṭhe vināśa iti cet (270ʼabʼ) yadi sa eva artho astu vā agniḥ kāṣṭha-vināśa-hetuḥ. sa vināśo kalpyeta yadi kiṃ vā virudhyate || ankārya-janmanaḥ | sahakārāt saha-sthānam tad-ghāta-hetutvāt. na brūmo vināśa-hetor vidhiḥ puṃsām a-janmane || taila-abhyaṅgavikāra-viśeṣa-upādāna-hetu-sahakāri-pratyaya-vikāra-upādāna-hetu-sahakāri-pratyaya-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, na asti ity ucyate. yadā punar dṛṣṭāntena na anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo -ābhāsā dhīḥ prabodha-paṭu-vāsanām | gamayed -niścayo bhavati, yathā akasmād dhūmād siddho yatra eva svayaṃ dṛśyate tatra eva – yatra eva svayaṃ dṛśyate, tatra eva – yatra dhūmaḥ, tatra avaśyam agnir iti. aparāpara-dhūma-pramita-sannikṛṣṭa-agni-vad – yatra dhūmas tatra agnir iti. sa tathā yatra dhūmas tatra agnir iti. sa tathā na siddhiḥ, tat tasya liṅgaṃ bhavati dhūma-bhedaḥ, aparāpara-dhūma-pramita-sannikṛṣṭa-pūrvakaḥ. pathika-agnitvāt. anantara| na alaṃ praroḍhum atyantaṃ syandinyām asya vākyasya śabda-pradeśa-ādiṣu nitya-antaṃ pradeśaṃ tad-viviktena rūpeṇa niścinvann evam agny-ādiṣv api prasaṅgaḥ. tatra api na agny-ādiṣv api prasaṅgaḥ. tatra api hi na dhūmād agni-pratipattiḥ. na hi tatra ansatā vā tena anyena kiṃ vināśitam. yadi ca api kiṃ siddhaṃ syāt. anyatra tu tad eva -sādhanam ity apārthakam. anyatra tu tad eva -ādi-bhāvena sandihyamāno bhūta-saṅghāto bāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto ca sa eva agnir ity avyabhicāraḥ. ca sa eva agnir ity avyabhicāraḥ. a-vyavasthāpanāt. sarvathā a-pratipatter śakrasya mūrdhā yady agnir eva saḥ | atha anśakrasya mūrdhā yady agnir eva saḥ | atha anāgama-āśrayeṇa ca anumānena bādhitam a-dharmam abhyupagamya tat-prahāṇāya snānaanyasya api śaṅkanīyatvāt. yad uktam – tādṛśy eva astu kalpanā ||320|| yādṛśy apy arthe pratyāsatti-viprakarṣa-rahitasya vinibaddho dur-uddharo duḥkham āsayati. tena ’pi veda-arthasya kuto gatiḥ ||35|| tena a-virodhasya dur-anvayatvāt. viruddhām apy -yogyam uttaram atiśayaṃ pratyupakurvāṇo vā dharmaḥ sa viruddhaḥ prayujyate | yathā agnir atra iti bhavati. na ca tatra kaścid vā liṅgasya vaiyarthyāt. svayam eva akasmād agninā vyāpti-smaraṇe tat-sāmarthyād eva -anupalambho ’-gamaka ucyate, yathā – na syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, -anupalabdhi-lakṣaṇās trayo hetavaḥ, yathā dharmayor ekatra arthe sambhavāt sa pathikatac ca darśayatā – yatra dhūmas tatra uktau. tac ca darśayatā, yatra dhūmas tatra satyaṃ vyañjakā na tu dhūmam apekṣya evaṃ syāt – yatra dhūmaḥ, tatra avaśyam -svabhāvād bhāvāt. tat-svabhāvatve ca sa eva -svabhāvād bhāvāt. tat-svabhāvatve ca sa eva -smṛtir bhavati. tathā yatra dhūmas tatra

agni-kāṣṭha-vat | a-dṛṣṭa-hetur anyo ’py a’gni-kṛtaḥ svabhāvo vināśo na sarva iti cet. ’gni-janmā abhāvas tad idam abhūtatvān na dṛśyata ’gni-janmā kiṃ kāṣṭham eva, āhosvid artha-antaram. agni-janyo dhūmaḥ syāt tat-kāryāt kāraṇe gatiḥ | agni-tāmra-dravatva-vat || an-āśrayāt sad-asator agni-daṇḍa-āder nivṛttau bhāvena bhavitavyam iti. agni-dāha-āder api mukti-prasaṅgataḥ | prāg guror agni-dhūma-janana-vat. tathā hi śakti-pravṛttyā (1 agni-dhūma-janana-vat. tathā hi sva-kāraṇasya agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ agni-dhūmayoḥ kārya-kāraṇa-bhāvaḥ pradarśyate, ’gni-nāntarīyako darśanīyaḥ – yatra dhūmas tatra ’gni-nāntarīyako darśanīyo yatra dhūmas tatra agni-nirbhāsāṃ dhiyam eva na pāvakam || tad-yogya agni-pratipattiḥ. na hi tatra an-agni-samāropaḥ agni-buddhiṃ janayati. tatra ca sādhya-nirdeśena agni-buddhiṃ janayati. tatra sādhya-nirdeśena na agni-bhāva eva hi bhāvo dhūmasya tat-kāryatvam agni-mātra-sādhye ’rthe. etena dharmi-dharma-liṅga agni-mātreṇa vyāptaḥ siddhaḥ – yatra eva svayaṃ agni-mātreṇa vyāptaḥ siddho yatra eva svayaṃ agni-vat. anya-bhāva-siddhyā eva tad-abhāvaḥ agni-vad agni-mātra-sādhye ’rthe. etena dharmiagni-vad iti. kathaṃ punaḥ pathika-agner agni-vad bhuvi || bādhaka-utpatti-sāmarthyaagni-vyavacchedena vyatireka-gatau sāmarthyaagni-sattā-bhāvanā-vimuktayā buddhyā katham aagni-sattā-mātre kaścid vivādaḥ. viśiṣṭa-ādhāraagni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāraagni-samāropaḥ sambhāvyate. tan na sarvatra agni-samudbhavasya vināśa-ākhyasya arthasya agni-sāmānyaṃ tatra asiddham iti sādhyate. nanu agni-sāmānyaṃ tatra asiddham iti sādhyate. nanu ’gni-siddhāv upadiśyamānaḥ sandigdha-asiddhaḥ. ’gni-siddhau. yathā ca – iha nikuñje mayūraḥ, agni-svabhāvaḥ śakrasya mūrdhā yady agnir eva saḥ agni-svabhāvaḥ śakrasya mūrdhā yady agnir eva saḥ agni-svabhāvasya a-pratipattir iti vyāmūḍhaṃ agni-svabhāvo ’sau dhūmas tatra kathaṃ bhavet ||36 agni-svabhāvo ’sau dhūmas tatra kathaṃ bhavet ||59 agni-hotra-ādeḥ pāpa-śodhana-sāmarthya-ādikam. agni-hotra-āder an-upadeśaḥ. sa iyaṃ śakyaagni-hotraṃ juhuyāt svarga-kāma ity atra śvaagni-hotraṃ juhuyāt svarga-kāma ity asya vākyasya. agni-hotraṃ juhuyāt svarga-kāma ity-ādi-vākyasya agni-hotraṃ juhuyāt svarga-kāma iti śrutau | agni-hotraṃ juhuyāt svarga-kāma iti śrutau | agni-hotrāt svarga-avāptiṃ māndyād ayaṃ na ’gnir a-pūrvam eva janayati iti pūrvaṃ tadagnir a-hime sādhye sattā vā janma-bādhanī || agnir atra ity asmai nivedayati. na api svayaṃ agnir atra iti prameyaṃ vyavasthāpya punas tatagnir atra iti bhavati. na ca tatra kaścid agnir agnir atra dhūma-abhāvād iti. kāraṇa-anupalabdhir agnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ agnir atra dhūmāt, vṛkṣo ’yaṃ śiṃśapātvāt, agnir anyo vā artha eka-pratiniyato na syād ity agniḥ, asaty agnau na kvacid dhūmaḥ, yathā agniḥ, asaty agnau na kvacid dhūmo yathā mahānasa agnir ātmani jñānaṃ janayati. tathābhūtasya agneḥ agnir iti. agni-bhāva eva hi bhāvo dhūmasya tatagnir ity avyabhicāraḥ. agni-svabhāvaḥ śakrasya agnir ity avyabhicāraḥ. agni-svabhāvaḥ śakrasya agnir ity ukte kāryaṃ dhūmo dahanasya, yena dhūme

agnir SV_01918 SV_13510 V3_07403 SV_09426 SV_02314 V2_08709 V2_05210 PV_02172 V2_08406 SV_14204 PV_04257 SV_12203 SV_12214 SV_08420 SV_01911 SV_09105 SV_01903 V2_06306 PV_02056 NB_03021 SV_17314 VN_03608 SV_17318 SV_15202 PV_03396 SV_12204 V2_08510 SV_09503 V3_07406 SV_14125 HB_00616 SV_02209 V2_08512 SV_02125 V2_08504 HB_00516 V3_09105 SV_14206 V3_06502 V2_06204 V2_06109 SV_14219 V3_06413 V2_06205 V2_06207 SV_00602 PV_02172 SV_15203 SV_09504 V3_07407 PV_03392 SV_14222 SV_00603 SV_12205 V2_06401 SV_07303 VN_00903 SV_00604 SV_14312 SV_12213 SV_01910 V3_13206 NB_03122 NB_03025 V2_08513

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-bhāvaḥ pradarśyate, tadā yatra dhūmas tatra eva trailokye ’-kāras tathā ga-kāraḥ, tadā nāntarīyako darśanīyaḥ – yatra dhūmas tatra -nāntarīyako darśanīyo yatra dhūmas tatra agni-svabhāvaḥ śakrasya mūrdhā yady agni-svabhāvaḥ śakrasya mūrdhā yady tulyo viruddha eva, yena tata eva vyatirekād api vā || auṣṇyasya tāratamye ’pi na an-uṣṇo āśraya-asiddheḥ. nanu ca pradeśa āśrayo -āśrayeṇa vikṛtasya utpatteḥ. astu vā -vikāra-aṅgatā-pade dahana-sthiteḥ | an||243|| yathā ādyo ’pi pathika-kṛto a-sambhava-abhāvāt. evaṃ-bhūtaḥ pathikasvabhāvā bhāvānāṃ paryanuyogam arhanti, kim tathā asaty agnau dhūmo na asti ity ukte -āśrayo vyavahāro na syāt, uṣṇa-svabhāvo kāryaṃ dhūmo dahanasya, yena dhūme ’vaśyam -ārambha-a-niyamān na avaśyaṃ śīta-bādhako vikāra-jananaṃ kvacit | kiñcid viparyayād kārya-hetoḥ prayogaḥ – yatra dhūmas tatra -ślokaḥ. yasmāt kila īdṛśaṃ satyaṃ yathā pramāṇa-virodhe tu hetoḥ, yathā na dahano a-pratipattiḥ, veda-eka-deśatvāt, yathā a-vitatha-artha-pratītaya eva iti. na hy | vyanakti citta-santāno dhiyaṃ dhūmo na araṇi-nirmathana-pūrvakaḥ. pathikaindhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya ca kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam eva vināśasya apara-janma-asiddheḥ. tathā hy pradeśa-sthaṃ dhūmam upalabdhavatas tasya sa tasya hetur bhavati. bhavati ca dhūmo sa tasya hetur bhavati. bhavati ca dhūmo anvaya-vyatireka-gater āśrayaḥ kathaṃ dhūmo na iṣyate. katham idaṃ gamyate – na dhūmo iti, yathā anitye kasmiṃścid gamye sattvam mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv kiṃ kāṣṭham eva, āhosvid artha-antaram. vā prayujyate, yathā – na atra śīta-sparśo -siddhyā, yathā – na śīta-sparśo ’tra -pratibaddha-sāmarthyāni śīta-kāraṇāni santy niṣetsyamānatvāt. janya-janaka-bhāvāś cet. śiṃśapā vṛkṣa-abhāvāt, na asti iha dhūmo ’nveditavyā, yathā – na tuṣāra-sparśo ’tra hetv-asiddhyā, yathā – na dhūmo ’tra anviruddha-siddhyā, yathā na śīta-sparśo ’tra ’gniḥ kadācana | tathā iha api iti cen na śīta-pratighāta-sāmarthyaṃ loka-prasiddham ayam agninā avinābhāvī siddhaḥ. arthād eva ayam agninā avinābhāvī siddhaḥ. arthād eva pratyayāt samanantarāt || bījād aṅkura-janma-kāraṇam. tathā eva dṛśyeta. tata eva uktā veditavyā, yathā na tuṣāra-sparśo ’tra anantara-agni-vad iti. kathaṃ punaḥ pathika-ādi-viśeṣa-viruddhasya paritāpasya hetor agnir ātmani jñānaṃ janayati. tathābhūtasya -bhedaḥ, araṇi-nirmathana-avasthā-bhedād iva hetv-asiddhyā, yathā na atra dhūmo ’nsarva-śakti-pracyāvanāt. punas tatra apy -itara-janmanor bādhya-bādhakatā pathikavyatireka-pratipattir bhavati. tathā asaty darśayatā – yatra dhūmas tatra agniḥ, asaty darśayatā, yatra dhūmas tatra agniḥ, asaty kṛtako vā iti svabhāva-hetoḥ prayogaḥ. asaty na, tatra api tulyatvāt – tad-abhāve ’py

agnir ity eva na syāt, pratibandha-abhāvāt. kuto agnir ity eva syāt, na gaganam iti, a-kāra-gaagnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ agnir iti. sa tathā agni-mātreṇa vyāptaḥ siddho agnir eva saḥ | atha an-agni-svabhāvo ’sau dhūmas agnir eva saḥ | atha an-agni-svabhāvo ’sau dhūmas agnir auṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya’gniḥ kadācana | tathā iha api iti cen na agner ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tatagniḥ kāṣṭha-vināśa-hetuḥ. sa vināśo ’gni-janmā agniś ced a-dhūmo ’sau sa-dhūmaś cet sa-pāvakaḥ || ’gnir jvālā-antara-pūrvako na araṇi-nirmathanaagnir jvālā-prabhava iti syāt. na sarvaḥ. tatra agnir dahaty uṣṇo vā na udakam iti. etāvat tu ’gnir dhūme bhavaty avaśyam ity arthād anvaya’gnir na an-uṣṇa ity api. svabhāva-antarasya agnir bhavati. anyathā artha-antarasya tad’gniḥ, yatas tad-abhāvo gamyeta. antyasya avasthā agnir yathā kāṣṭha-suvarṇayoḥ || ādyasya alpo ’py agniḥ, yathā mahānasa-ādau. asti ca iha dhūma iti. agniḥ śīta-nodanaḥ | vākyaṃ veda-eka-deśatvād ’gniḥ śaityād ity-ādi hy asiddho hetvābhāsaḥ. agnir himasya bheṣajam ity-ādi-vākyam iti. tasya agnir himasya bheṣajam ity-ādiṣu śīta-pratighāta’gnitas tataḥ || asty eṣa viduṣāṃ vādo bāhyaṃ tv agnitvāt. anantara-agni-vad iti. kathaṃ punaḥ agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’agninā avinābhāvī siddhaḥ. arthād eva agnes tatagninā avinābhāvī siddhaḥ. arthād eva agnes tatagninā kāṣṭhaṃ daṇḍena ghaṭa iti vināśa-hetavo agninā vyāpti-smaraṇe tat-sāmarthyād eva agnir ’gnim antareṇa tan na tad-dhetuḥ syāt. anya’gnim antareṇa, tan na tad-dhetuḥ syāt. anya’gniṃ na vyabhicarati iti gamyate, yasmāt kāryaṃ ’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya agnimati pradeśe dhūmo ’bhāve ca upalabdhiagneḥ, a-pratibandhāc ca, sarvataḥ sarvaagner artha-antara-utpattau bhavet kāṣṭhasya ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ agner iti. etena vyāpaka-viruddha-siddhir uktā agner iti kāraṇa-dravya-sāmānyam abhipretya kāryaagner iti kim. kāṣṭhād eva bhāvāt. tad-apekṣād agner iti. pratiṣedhya-artha-bādhaka-rūpaagner iti. viruddha-kārya-siddhyā, yathā – na agner iti. svabhāva-asiddhyā, yathā – na atra agneḥ. etena vyāpaka-viruddha-siddhir uktā agner auṣṇyād bheda-niṣedhataḥ || tāratamyaagneḥ khyāpyata iti sarvaṃ tathā bhavati. lokasya agnes tat-pradeśa-ayogaṃ vyavacchinatti iti sa agnes tat-pradeśa-ayogaṃ vyavacchinatti iti sa agner dhūmāt siddhir iti īdṛśī | bāhya-arthaagneḥ pūrva-vināśa iti cet. pūrveṇa asya kaḥ agneḥ. viruddha-kārya-siddhyā, yathā na śītaagner vyabhicāraḥ. jvālā-udbhava-sāmarthyaṃ hy agneḥ śītena virodhāc chīta-vicchede tat-kāryasya agneḥ sākṣād a-janakatvāt. kevalam upādāna-balena agneḥ sthūla-karīṣa-tṛṇa-kāṣṭha-dahana-śaktiagneḥ. svabhāva-asiddhyā, yathā na atra dhūmo agnāv iva prasaṅgād anavasthā. a-pracyuteṣu vā agnau. tasya jvālā-prabhava-vyatirekeṇa a-sambhava agnau dhūmo na asti ity ukte ’gnir dhūme bhavaty agnau na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. agnau na kvacid dhūmo yathā mahānasa-itarayoḥ, agnau na bhavaty eva dhūmaḥ, atra ca asti dhūma agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj

agnau SV_02211 V2_08509 SV_10705 V3_06912 SV_05919 PV_02166 PV_02197 PV_02198 V2_07712 SV_09823 SV_10504 HB_01009 HB_01003 HB_01812 HB_02015 VN_01511 PV_03004 SV_16118 SV_13522 PV_03392 PV_02025 SV_13513 SV_09826 V2_07801 V2_06808 PV_02273 V2_07803 SV_09905 VN_00315 VN_00415 VN_01702 V3_10507 PV_04186 V3_10506 PV_03006 SV_05809 PV_04173 VN_04914 PV_02116 SV_05803 SV_04418 SV_03020 PV_03227 SV_03021 PV_04151 VN_03111 PV_02154 VN_02106 VN_01820 VN_04017 VN_00104 VN_06111 VN_01706 VN_06107 NB_03047 V3_11302 NB_03087 VN_04207 V2_07910 PV_02103 PV_03150 VN_05316 SV_02910 VN_06405 PV_02226

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cet. na, tatra api tulyatvāt. tad-abhāve ’py nanv araṇi-nirmathana-ādiṣv asaty apy yatra ayaṃ puruṣa-arthaḥ pratibaddho yathā yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā kiñcid vidhīyate, kiṃ tarhy ekam vaktum īhate || a-dṛṣṭa-pūrvam asti iti tṛṇadoṣāṇāṃ sa ca sattva-graho vinā || tena -kṣīṇa-śaktiḥ saṃskāro yeṣāṃ tiṣṭhanti te ’nbhūmi-bīja-udaka-sāmagryām api kadācid bhāvo bhūmi-bīja-udaka-sāmagryām api kadācid pramāṇa-nivṛttyā nimitta-vaikalya-a-bhāvino tasmād yo ’ntyo ’vasthā-viśeṣaḥ, sa eva anekānta iti cet, syād etat – bīja-ādayo yathā taṇḍula-bīja-ādibhya odanaviśeṣa-paramparā-utpatti-dharmakam anyac ca, viṣayāḥ, aṅgulī-śabdaḥ sāmānya-viṣayaḥ, bījalakṣaṇe || a-śaktaṃ sarvam iti ced bīja-āder -kālayor himavad-vindhya-malaya-ādīnāṃ bījapipīlikānāṃ paṅktau. kāla-kṛtā vā yathā bījana brūyāt pratyayāt samanantarāt || bījād anavasthitiḥ || svabhāva-pariṇāmena hetur a-śakyaḥ krama-viparyayaḥ kartum. yathā bīja-utpatteḥ sā phalavaty eva. sa eva ca tatra -utpatteḥ, sā phalavaty eva. sā eva tatra vācyam, ya evaṃ bhavanti. tathā hi na yavasthitayor api || eka-abhāvād vinā bījaṃ na ukta-prāyam. nanu yava-bīja-ādayo ’pi śālynanu yava-bīja-ādayo ’pi śāly-aṅgaṃ bhavati. tasya a-samarthanaṃ sādhanaevam a-samarthanaṃ kārya-hetāv api sādhanasādhana-aṅgasya a-samarthanaṃ sādhanavirudhyate. bheda-sāmānyayor dharma-bhedād prakāśitaḥ || bheda-sāmānyayor dharma-bhedād sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād -buddhi-vat || etena samaya-ābhoga-ādy-antarśrutir janayanty api tad-anya-parihāra’n-upakāra-saha-a-sthitī | evaṃ sarvaetat. ata eva ca pratijñāyā na sādhana-utpattau pañca-āyatanam aihikam || tad||111|| janayanty apy a-tat-kāri-parihāra| vyāvṛttam iva nis-tattvaṃ parīkṣā-ankvacit pravṛttau hi kasyacit pradhānasya -paratantratvād viśeṣaṇa-viśeṣyayoḥ | yad tasya śabdair an-ākṣepān na te kasyacid svarūpasya ca dharmiṇaḥ | bādhā-sādhyatatra idam eva nigraha-adhikaraṇam a-sādhana-niyato madaḥ | te na ekasyāṃ na tīvraḥ syād tad-upakṣepe ’tiprasaṅgāt. evam a-sādhana-śakti-vighāta-ādi-hetoḥ. tad apy a-sādhanadoṣe prakṛtaṃ parityajya a-sādhanatan-niṣedha-artham idam ārabhyate. a-sādhana-pratyayatayā lakṣaṇāt sādhanasya a-sādhanatasya ekasya apy a-vacanam a-sādhanaeva ity uktam abhyupagamya vādam a-sādhanacakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādycakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādycakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādynigraha iti. tat tulyaṃ sarvasya a-sādhanakvacit kathañcid upakārāt, tad-ajñāne tad’pi diśā anayā || hetutve ca samastānām ekagaur ity a-laukikam | gava-ākhya-pariśiṣṭa-antara-upakṣepaḥ, tad avaśyaṃ sādhana-prasaṅga iti. tasya api nānā-upādhy-upakārasarva-doṣa-a-sambhava-pradarśanena sādhanatataḥ | duḥkha-bhāvanayā syāc ced ahi-daṣṭa-

aṅga agnau bhavati iti. kathaṃ vā tato ’nyato vā a-taj agnau bhāvād a-kāryam. na, indhana-vikāra-hetor agnau śīta-pratīkāra-ādiḥ. na hy atra śabdaagnau śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ agrato vyavasthitaṃ vastu sandarśya vṛkṣo ’yam agre kariṇāṃ śatam | yad rūpaṃ dṛśyatāṃ yātaṃ tad agha-hetau na dveṣo na doṣo ’taḥ kṛpā matā | na a aghāḥ | mandatvāt karuṇāyāś ca na yatnaḥ sthāpane aṅkura-an-utpatteḥ. na, tatra api santānaaṅkura-an-utpatteḥ. na tatra api santāna-pariṇāma ’ṅkura-ādayo dṛṣṭāntaḥ, na kevalaṃ nir-upākhyam. aṅkura-ādi-janana-svabhāvaḥ. pūrva-bhāvinas tv ’ṅkura-ādi-janana-svabhāvāḥ santo ’pi na kevalā aṅkura-ādi-janmani dahana-udaka-pṛthivy-ādayaḥ, aṅkura-ādi-vad a-kṣepa-kāri-indriya-vijñāna-ādiaṅkura-ādi-śabda-vad vrīhy-ādi-śabda-vac ca. tena aṅkura-ādiṣu | dṛṣṭā śaktir matā sā cet saṃvṛtyā aṅkura-ādīnāṃ ca sva-icchayā krama-racanā śakyate aṅkura-ādīnām. sā dvividhā api varṇeṣu na aṅkura-janma-agner dhūmāt siddhir iti īdṛśī | aṅkura-janmani | bhūmy-ādis tasya saṃskāre tadaṅkura-pattra-ādīnām ṛtu-saṃvatsara-ādīnāṃ ca. aṅkura-hetuḥ. anyas tu pūrvaḥ pariṇāmas tad-artha aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca aṅkuraḥ śāli-bījād bhavati, api tu yava-bījāt. aṅkurasya iva janmanaḥ | a-sambhavād vipakṣasya aṅkure janye ’napekṣāḥ, tadutpatti-pratyayānāṃ aṅkure janye na sa-apekṣāḥ. tadutpattiaṅga-a-vacanaṃ tad-vādinaḥ parājaya-sthānam aṅga-a-vacanaṃ tad-vādinaḥ parājaya-sthānam, aaṅga-a-vacanaṃ tad vādino nigrahasthānam, aaṅga-aṅgitā iṣyate | yathā anityaḥ prayatnaaṅga-aṅgitā tataḥ | yathā anityaḥ prayatna-utthaḥ aṅga-aṅgitā na virudhyate. bheda-sāmānyayor aṅga-anurodhataḥ | ghaṭa-utkṣepaṇa-sāmānyaaṅga-abhāvāt paramārthatas tad-vyatirekiṣu aṅga-doṣāṇāṃ pratijñā-doṣatā bhavet || pakṣaaṅga-bhāva iti. hetu-udāharaṇa-adhikam adhikam. aṅga-bhāva-hetutva-niṣedhe ’nupalambhanam | aaṅga-bhāvataḥ | vastu-bheda-āśrayāc ca arthe na aṅga-bhāvataḥ ||77|| arthā jñāna-niviṣṭās te yato aṅga-bhāvāt tad-apekṣayā tathā ucyante. tasya aṅga-bhāvena upāttaṃ tat tena eva hi gṛhyate || aṅga-bhūtā iti kim upādhayaḥ. lakṣita-lakṣaṇād aaṅga-bhūtānām anena eva upadarśitā || tatra aṅga-bhūtāyāḥ pratijñāyāḥ sādhana-vākye prayogaḥ; aṅga-rūpa-ādy api iti cet || na sarveṣām aṅga-vacanaṃ vādino nigrahasthānaṃ prativādinā aṅga-vacanaṃ vādino nigrahasthānam, a-prastutaaṅga-vacanam a-doṣa-udbhāvanaṃ ca. sādhana-vādino aṅga-vacanam a-doṣa-udbhāvanaṃ dvayoḥ | aṅga-vacanam iti nigrahasthānam iti. sva-pakṣaaṅga-vacanam. tad api vādino nigrahasthānaṃ tad-a aṅga-vacanāt. etena adhikasya punaruktasya ca aṅga-vad iti. atra ātma-arthā ity an-uktāv apy aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthyaaṅga-vad iti. tad-iṣṭa-a-saṃhata-pārārthyaaṅga-vādina iti. sa sarvo nirarthaka-abhidhāyy aṅga-vikalatvād a-kṣūṇa-vidhāna-ayogāt. na api aṅga-vikale ’pi na | pratyekam api sāmarthye aṅga-viccheda-anupalambhanāt || tais tantubhir aṅga-viṣayatvād dūṣaṇena upadarśyata eva. tatra aṅga-śakty-a-bhinna-ātmano grahe ||52|| sarvaaṅga-samarthanāt. na apy uttara-vādino bhūta-doṣa aṅga-hāni-vat || ātmīya-buddhi-hānyā atra tyāgo

aṅgo PV_03514 VN_01817 PV_03226 V1_03109 SV_06811 VN_03705 PV_04257 V3_10511 PV_04188 PV_02115 SV_06310 SV_09506 V3_07408 SV_04222 VN_06404 PV_04187 V3_10509 VN_01716 V3_01002 VN_01808 V3_00401 V1_02411 SV_12020 V2_09314 SV_01202 V3_02609 PV_04088 PV_04088 V3_02610 PV_03204 PV_04092 V3_02909 V3_07105 SV_09322 VN_00107 PV_04020 VN_01816 VN_01705 VN_01709 VN_00314 V3_10212 VN_02104 PV_04049 V3_02105 PV_02155 PV_04092 V3_02909 VN_00110 PV_04005 V3_00305 VN_01701 VN_00109 V3_04509 VN_00107 VN_02902 VN_01714 VN_06717 VN_02615 V3_09101 VN_01812 VN_04109 VN_00318 VN_01710 V2_04911 V2_07401

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ca tām | ko nāma anyo vibadhnīyād bahir-āśrayasya vāda-prastāva-hetoḥ, sa sādhana-adhigamaḥ saha apy abhimato yadi | sampūrṇa-asiddheḥ, sato ’pi vā viśeṣasya tad-ananyataś ca bheda-a-viśeṣe ’pi tat-prayojanahetum anityatve bruvāṇo ’-samarthita-sādhanakāryaṃ tathā param || dhūma-indhana-vikāraeṣa piṇḍo viṣāṇavān ||80|| sādhya-kālaeṣa piṇḍo viṣāṇavān || sādhya-kālasthiti-kāraṇam || tad-dhetu-vṛtti-lābhāya na -gater anvaya-vyatireka-codanayā vyavahāraupanyāsa-pūrvako ’nvayaḥ sādhya-ukter iha an-pūrvako ’nvayaḥ, sādhya-ukter iha anbhinnam iva, na ca tat tattvaṃ parīkṣā-an-sādhanād an-utsārayato ’-samarthita-sādhana-utthaḥ prayatna-utthatayā dhvaniḥ || pakṣaprayatna-utthatayā dhvaniḥ ||79|| pakṣa-upadarśanāya pratijñā-vacanam a-sādhanasādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antaratha vā sādhanasya siddher yan na -anupalambha-viśeṣebhyo ’paraṃ pratipatty-ādayo ’pi tan-nibandhanā na vā a-pratipatty-bādhā iti cet. nanv idam eva abhyupagamaiti cet, darśanaṃ khalv a-pratīyamānam aniti cet. darśanaṃ khalv a-pratīyamānam aniti tad-vyavaccheda-artham āha. tena anuktaṃ kāla-antara-cchide || iha an-aṅgam iṣer niṣṭhā tena īpsita-pade punaḥ | an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar eva bhāvānāṃ viśva-rūpatā | tac ced an| tatra abhyupāyaḥ kārya-aṅgaṃ svabhāvatatra abhyupāyaḥ kārya-aṅgaṃ svabhāva-doṣatvāt. na hi hetur an-anvayaḥ siddher -doṣatvāt. na hi hetur an-anvayaḥ siddher arthasya siddhiḥ sādhanam, tasya nirvartakam ’py etat tulyam ity anavasthitiḥ || antara-sāmarthyam. atha vā siddhiḥ sādhanam, tadtri-rūpa-hetu-vacana-samudāyaḥ. tasya abhāvāt. atha vā tasya eva sādhanasya yan na svabhāva-hetu-prayogeṣu samarthitaṃ sādhanaāyāto dharmo na pratyāyana-kāla-bhāvī ity antena jijñāsita-dharma-mātram eva sādhanaan-abhyupāyataḥ | upāyo hy abhyupāye ’yam anan-abhyupāyataḥ | upāyo hy abhyupāye ’yam ana-niyato bhavet | a-guṇa-grāhiṇo ’pi syād uktā caturvidhā | tatra abhyupāyaḥ kārya-anumānaṃ bhittvā. tatra abhyupāyaḥ kāryaeva hi liṅgam a-pratyakṣasya siddher kathaṃ bhavet | tad-anya-upagame tasya tyāgakathaṃ bhavet, tad-upagama āgamasya tyāgasamarthanam. evam anupalabdhau sādhanaapratibhayā tūṣṇīṃ-bhāvāt, sādhanana sādhanaṃ na dūṣaṇam, tathā-pratipattynirvartakam aṅgam, tasya a-vacanaṃ tasya paro ’naikāntikatām udbhāvayet, a-sādhanaa-sāmarthyam iti tasya apy a-sādhanaapi. yathoktena nyāyena pūrvakasya a-sādhana-anitya-pakṣa-vṛtter vyabhicārād a-sādhana-niyama-abhāvād iti. asiddha-jñāpanaanvaya-āder api dṛṣṭānta-ābhāsasya a-sādhanaānarthakyam. yad eva kiñcid a-sādhana-a-pratipādanāt. kārya-hetāv api sādhana-upanaya-nigamana-ādi, tasya a-sādhanaaparasmād artha-pratipatteḥ. na tv evaṃ paraādāv upayujyate, saṃśayāt, a-niścita-jñāpana-

aṅgād aṅgo ’ntar-aṅgikām || bāhyaḥ sannihito ’py arthas aṅgaḥ. tad-vyatirekeṇa aparasya apy aaṅgo na gṛhyeta sakṛn na api guṇa-ādimān || aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātmaaṅgatayā tad-anyebhyo bhidyanta ity a-bhedāt tato aṅgatayā saṃśaya-hetum eva āha iti. yat aṅgatā-pade dahana-sthiteḥ | an-agniś ced a-dhūmo aṅgatā vā na nivṛtter upalakṣya tat | tata eva aaṅgatā vā na nivṛtter upalakṣya tat | viśeṣo ’pi aṅgatāṃ yadi gacchati | hetur deha-antaraaṅgatāṃ śabdānāṃ darśayaṃs tad-vyāvṛttyā gamyate, aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ aṅgatvād iti pratipādayiṣyāmaḥ. te ’rthā buddhiaṅgatvān na jayo vādinaḥ, sarva-doṣa-a-sambhavaaṅgatve ’py a-bādhatvān na asiddhir bhinnaaṅgatve ’py a-bādhatvān na asiddhir bhinnaaṅgam apy upādeyam eva. na, vaiyarthyāt. asaty aṅgam artha-siddhau sāmarthyam avasthitam, tatra aṅgam asiddho viruddho ’naikāntiko vā hetvābhāsaḥ. aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam aṅgam ity anughoṣyāḥ, tathāvidhasya anyatra api aṅgam iti kasya bādhā. tat parasya api tulyam eva. aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. aaṅgam iti yuktaṃ tatra smaraṇa-ādhānam. aaṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam aṅgam iṣer niṣṭhā tena īpsita-pade punaḥ | aṅgam aṅgam eva tayā asiddha-hetv-ādi pratiṣidhyate || aṅgam eva. tayā asiddha-hetv-ādiḥ pratiṣidhyate. aṅgaṃ kena iyaṃ siddhā bheda-vyavasthitiḥ || aṅgaṃ jagat-sthitiḥ || ātmā aparo vā abhimato aṅgaṃ jagat-sthitiḥ ||27|| āpta-vacanaṃ kāryaaṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt – aṅgaṃ tataḥ saṃśayāt. na eṣa doṣaḥ. yasmād bhāvaaṅgam, tasya a-vacanaṃ tasya aṅgasya an-uccāraṇaṃ aṅgaṃ tu sāmarthyaṃ triṣu rūpeṣu saṃsthitam | aṅgaṃ dharmo yasya arthasya vivāda-āśrayasya vāda aṅgaṃ pakṣa-dharma-ādi-vacanam. tasya ekasya apy a aṅgaṃ pratijñā-upanaya-nigamana-ādi, tasya aaṅgaṃ bhavati. tasya a-samarthanaṃ sādhana-aṅga-a aṅgam. yat tarhi idam itara-tad-viparītaaṅgaṃ vācyam. na prasaṅga upakṣeptavyaḥ, tadaṅgaṃ sa tadā api san || tathā viśuddhe viṣayaaṅgaṃ sa tadā api san ||10|| tathā viśuddhe aṅgaṃ so ’pi guṇa-grahaḥ || yadi sarvo guṇa-grāhī aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ || ātmā aparo aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ ||27|| āptaaṅgam, svabhāvaḥ kāryam anupalambhaś ca. tasya aṅgasya a-pramāṇatā || tat kasmāt sādhanaṃ na aṅgasya a-pramāṇatvena a-pratipatti-yogyatvāt. aṅgasya a-samarthanaṃ sādhana-aṅga-a-vacanaṃ tad aṅgasya a-samarthanād vā. trividham eva hi liṅgam aṅgasya a-sāmarthyāt. asādhāraṇo ’py ubhayaaṅgasya an-uccāraṇaṃ vādino nigraha-adhikaraṇam, aṅgasya anaikāntikasya abhidhānān nigrahasthānaṃ aṅgasya abhidhānaṃ nigrahasthānam, vyarthaaṅgasya asiddhasya hetor abhidhānād eva nigrahaḥ, aṅgasya upādānān nigraha-arhaḥ, na pratipakṣaaṅgasya jñāpanaṃ praty a-śaktitaḥ | trairūpyaaṅgasya vacanam api vādino nigrahasthānam, aaṅgasya vacanam, tad eva an-arthakaṃ sādhyaaṅgasya samarthanam, yat kārya-liṅgaṃ kāraṇasya aṅgasya sādhana-vākya upādānaṃ vādino aṅgāt pratītiḥ, tasya a-sāmarthyāt. arthaaṅgād a-pratīteḥ. prathamā tv atra pramāṇam,

aṅgād

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añjana

PV_04256 tena aṃśena tathā gatiḥ || dahana-pratyaya- aṅgād eva anya-apekṣāt samudbhavāt | dhūmo ’-tadPV_03514 | ko nāma anyo vibadhnīyād bahir-aṅgo ’ntar- aṅgikām || bāhyaḥ sannihito ’py arthas tāṃ V3_10507 bheda-sāmānyayor dharma-bhedād aṅga- aṅgitā iṣyate | yathā anityaḥ prayatna-utthaḥ PV_04186 || bheda-sāmānyayor dharma-bhedād aṅga- aṅgitā tataḥ | yathā anityaḥ prayatna-utthaḥ V3_10506 sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga- aṅgitā na virudhyate. bheda-sāmānyayor dharmaPV_04262 -ākhyātyā dṛśya-arthe sā iti sūcitam || an- aṅgī-kṛta-vastv-aṃśo niṣedhaḥ sādhyate ’nayā | V3_12711 na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na iti cet, VN_01415 -antaram, yathā aṅgulīnāṃ muṣṭiḥ. na hy aṅguly eva nir-vivekā muṣṭiḥ, prasāritānām aVN_01417 -svabhāvena anupalabdher iti cet, na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya eva hi kāścin muṣṭiḥ, PV_02099 iva ācaṣṭe yogo ’ṅgulyā iti kvacit || yuktā aṅgulī iti sarveṣām ākṣepād dharmi-vācinī | VN_01510 tatra muṣṭy-ādi-śabdā viśeṣa-viṣayāḥ, aṅgulī-śabdaḥ sāmānya-viṣayaḥ, bīja-aṅkura-ādiVN_01415 dravyasya sanniveśo ’vasthā-antaram, yathā aṅgulīnāṃ muṣṭiḥ. na hy aṅguly eva nir-vivekā VN_01508 eka-tyāgasya apara-upādāna-nāntarīyakatvāt. aṅgulīṣu punaḥ pratikṣaṇa-vināśinīṣv anyā eva VN_01417 iti cet, na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya eva hi kāścin muṣṭiḥ, na sarvāḥ. na hi VN_01419 prasāritā aṅgulyo nir-viveka-svabhāvā muṣṭy- aṅgulyaḥ, avasthā-dvaye ’py ubhaya-pratipattiVN_01418 hi kāścin muṣṭiḥ, na sarvāḥ. na hi prasāritā aṅgulyo nir-viveka-svabhāvā muṣṭy-aṅgulyaḥ, VN_01501 -duḥkha-vat. para-bhūte ca viveka-utpāde ’ṅgulyaḥ prasāritā eva upalabhyeran, na hi svayaṃ VN_01511 -ādi-śabda-vad vrīhy-ādi-śabda-vac ca. tena aṅgulyaḥ prasāritā na muṣṭiḥ. tad yadi prāg asad PV_02098 aparā | bhinnaṃ dharmam iva ācaṣṭe yogo ’ṅgulyā iti kvacit || yuktā aṅgulī iti sarveṣām PV_02231 asty upakāritā || duḥkha-upakārān na bhaved aṅgulyām iva cet sva-dhīḥ | na hy ekāntena tad PV_03261 na gṛhyeta kadācana || na hi saty antar- aṅge ’rthe śakte dhīr bāhya-darśanī | artha-grahe SV_11912 asya vastunaḥ ||238|| vācako hi vacana- aṅgena tadvān syāt. santo ’py a-vācakā varṇāḥ. PV_02249 snehaḥ snihyan sa ātmani || upalambha-antar- aṅgeṣu prakṛtyā eva anurajyate | pratyutpannāt tu V1_02412 ity anughoṣyāḥ, tathāvidhasya anyatra api sv- acchatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca VN_05805 vyavasthā kriyate, tathā ajñānayor api sarva- ajñāna-ardha-ajñānam ity-ādi-prabhedān VN_05818 -anantaraṃ prativiṣayam uttare vyarthaṃ tad- ajñāna-krama-ghoṣaṇa-śloka-pāṭha-ādinā kālaṃ SV_05120 arhati. nityaṃ tan-mātra-vijñāne vyakty- ajñāna-prasaṅgataḥ | (100ab) yadi hi nityam anayā PV_03434 upanīyate || sarva-ātmanā hi sārūpye jñānam ajñānatāṃ vrajet | sāmye kenacid aṃśena syāt VN_05710 na uttara-ajñānam ajñānaṃ kiṃ tarhi viṣaya- ajñānam, a-jñāte hi viṣaya uttara-ajñānāt tan na VN_05710 nir-viṣayatvād a-vācyā eva syāt. na uttara- ajñānam ajñānaṃ kiṃ tarhi viṣaya-ajñānam, a-jñāte VN_05715 ajñānasya ca ākṣepāt. viṣaya-ajñānena uttara- ajñānam apy ākṣiptam eva. na hi viṣayam a-jānann VN_05801 viṣayo ’sti. jñāte ’pi viṣaye punar uttara- ajñānam apratibhāyā viṣaya iti cet, evaṃ tarhi SV_10315 keṣāñcid abhivyakteḥ. kārye tu kāraka- ajñānam abhāvasya eva sādhakam ||201|| svabhāvaVN_05806 tathā ajñānayor api sarva-ajñāna-ardha- ajñānam ity-ādi-prabhedān nigrahasthāna-antarāṇi SV_11119 sat-kāya-darśana-jāḥ sarva-doṣāḥ. tad eva ca ajñānam ity ucyate. moho nidānaṃ doṣāṇām ata eva VN_05804 yathā ajñānasya viṣaya-ajñānam uttara- ajñānam iti prabhedād asaty api guṇa-atiśaye PV_02189 jāteḥ prāk siddhiḥ kāraṇatve ’pi na uditam | ajñānam uktā tṛṣṇā eva santāna-preraṇād bhave || PV_02214 upalabdhitaḥ || mithyā-upalabdhir ajñānam ukteś ca anyad ayuktimat | vyākhyeyo ’tra VN_05701 uttara-viṣayaṃ ca uttaraṃ brūyād iti viṣaya- ajñānam uttara-ajñānaṃ ca nigrahasthānam, anyathā VN_05803 -antarāṇi vācyāni. yathā ajñānasya viṣaya- ajñānam uttara-ajñānam iti prabhedād asaty api VN_05710 a-vācyā eva syāt. na uttara-ajñānam ajñānaṃ kiṃ tarhi viṣaya-ajñānam, a-jñāte hi VN_05701 ca uttaraṃ brūyād iti viṣaya-ajñānam uttara- ajñānaṃ ca nigrahasthānam, anyathā apratibhāyā VN_05609 parṣadā prativādinā yad a-vijñātam, tad ajñānaṃ nāma nigrahasthānam. arthe khalv aVN_05608 parān anupratibodhya iti. a-vijñātaṃ ca ajñānam. vijñātaṃ parṣadā prativādinā yad aPV_03251 tad-a-tad-rūpa-hetu-jāḥ | tat-sukha-ādi kim ajñānaṃ vijñāna-a-bhinna-hetu-jam || sa-arthe V1_02112 tad-a-tad-rūpa-hetu-jāḥ | tat sukha-ādi kim ajñānaṃ vijñāna-a-bhinna-hetu-jam ||22|| tad-aVN_05802 viṣaya iti cet, evaṃ tarhi viṣaya-uttara- ajñānayor api prabhedān nigrahasthāna-antarāṇi VN_05805 -antara-vyavasthā kriyate, tathā ajñānayor api sarva-ajñāna-ardha-ajñānam ity-ādiSV_10223 -pramāṇam anupalabdhir iti. svabhāva-jñāpaka- ajñānasya ayaṃ nyāya udāhṛtaḥ | (201ab) yasya VN_05715 iti na ananubhāṣaṇaṃ pṛthag vācyam. uttara- ajñānasya ca ākṣepāt. viṣaya-ajñānena uttaraPV_03264 viruddhasya tac ca ekam iti cen matam || tad ajñānasya vijñānaṃ kena upādāna-kāraṇam | VN_05803 nigrahasthāna-antarāṇi vācyāni. yathā ajñānasya viṣaya-ajñānam uttara-ajñānam iti VN_05807 antarāṇi kiṃ na ucyante. na ca ubhayasya apy ajñānasya saṅgraha-vacane kaścid doṣaḥ, guṇas tu SV_16418 pratikṣepaḥ sambhavati, satām apy eṣām ajñānāt, ata eva virodha-asiddheḥ. a-virodhinā ca SV_16812 tasminn upadeśo yuktaḥ. tasya kenacid ajñānāt, atīndriyatvāt. aindriyakatve svayaṃ VN_05711 viṣaya-ajñānam, a-jñāte hi viṣaya uttara- ajñānāt tan na pratipadyeta ity asti viṣayo VN_02117 nir-doṣatvāt, sa-doṣatve ’pi prativādino ’jñānāt pratipādana-a-sāmarthyād vā. na hi duṣṭaV3_09710 ’nyatara-asiddhiḥ śāstreṇa. anyatra tv ajñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ SV_09320 ’n-anvayāt. yathā āha – pramāṇa-viṣaya- ajñānād iti. so ’yaṃ viśeṣo na sādhya eva VN_05615 antareṇa anubhāṣaṇasya vaiyarthyāt, tathā ajñāne ’py uttara-a-pratipattyā eva V2_07910 sarvasya kvacit kathañcid upakārāt, tad- ajñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-ayogāt. V2_07909 na, an-ābhoga-a-sambhavāt, eka-dharmasya apy ajñāne parārtha-vṛtteḥ kārya-a-kārya-an-avabodhāt, VN_05713 cet, evaṃ tarhy ananubhāṣaṇaṃ nir-viṣayam, ajñānena ākṣepāt. na hi viṣayaṃ samyak VN_05715 vācyam. uttara-ajñānasya ca ākṣepāt. viṣaya- ajñānena uttara-ajñānam apy ākṣiptam eva. na hi SV_07322 tad-bhāva-abhāva-kālayoḥ ||148|| saṃskṛtam añjana-ādibhir indriyaṃ pratipattau kiñcid

añjana SV_07320 SV_06120 PV_03321 PV_03195 PV_03495 NB_03129 V3_13306 NB_03124 V3_13301 SV_11924 SV_11925 PV_03494 PV_02087 PV_02086 PV_03409 V1_03407 PV_03196 V1_03007 PV_03196 VN_03301 VN_06804 SV_06413 SV_11326 VN_00923 SV_08318 V2_05213 SV_12420 V3_11312 HB_03501 V3_11003 V2_08405 V3_11601 SV_11121 SV_16211 SV_15702 SV_16626 V1_03005 SV_10501 PV_04220 V3_03006 SV_15003 V1_01906 VN_04913 SV_06311 PV_03050 HB_01006 V3_03312 V1_03507 VN_00815 VN_03221 V1_03706 SV_17114 V3_03310 SV_03314 V3_02712 HB_03502 V2_04801 SV_15004 V1_02905 V3_12205 SV_16418 V3_03207 V2_10008 SV_07509 V3_03109

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kiṃ tarhi tad-grāhiṇa indriyasya. so ’py yathā ghaṭena udakam ānaya iti. yadi ghaṭena | sarūpayanti tat kena sthūla-ābhāsaṃ ca te || artha-antara-abhisambandhāj jāyante ye aneka-aṇu-sambandhena nitiṣṭhati || ekadṛṣṭānta-doṣāḥ. vaidharmyeṇa api – paramaiti. sādharmyeṇa. vaidharmyeṇa api – paramanityaḥ śabdo ’-mūrtatvāt. karma-vat paramanityaḥ śabdo ’-mūrtatvāt karma-vat paramakṣaṇikatvād buddhīnām. kṣaṇasya eka-paramavibhāgavataḥ paryavasāna-ayogāt. anekanimeṣa-tulita-sthitiḥ | sa ca kramād aneka|| a-viśeṣo viśiṣṭānām aindriyatvam ato ’n’smād anekatve ’pi pūrva-vat | a-viśeṣād bāhyasya dṛśya-adṛśya-bhidā kutaḥ | anekatve sthūla-ākārasya pratyekaṃ parama|| aṇūnāṃ sa viśeṣaś ca na antareṇa aparān -sūcana-artham, anyatra cakṣur-ādi-paramate sañcitās te hi nimittaṃ jñāna-janmanaḥ || ’pi yugapat ṣaṭkena yogād ity-ādinā paramaāpadyante, yathā pramāṇāni prameyatvam ity syāt. na hi bheda-upādhir eva bhedo ’yam ca. artha-viśeṣa-samīha-a-preritā vāg idaṃ ca na syāt: idam ataḥ, na api kārya-utpattiḥ syāt. na ca bhavati. prayuktam arthāpattyā dvitīyaṃ gamayati iti. syuḥ. na api sann api sarvo draṣṭuṃ śakyaḥ. -kṛd ity ucyate, na punar lakṣaṇa-bhedāt. kathaṃ dharmī sādhya-dharmavān ity ucyate. a-śubha-abhinandinaḥ pratisandhi-bandhāt. tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. na tatra anveti, eka-ātmany apy asiddheḥ. ca ajñānam ity ucyate. moho nidānaṃ doṣāṇām bhāva-vastu-dharma-an-atikramāt puruṣa-kṛtā. -ayogāt. pratyāsatti-viprakarṣa-abhāvāt. na asty atīndriyeṣu pramāṇa-antara-vṛttiḥ. indriya-jam apy etad bhrānter a-pratyakṣam. asattā punar atra anupalabdhir eva. iti sādhye ’stitā ucyate | arthāpattyā vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. sa sattā-anubandhī. pratyākhyeyā -kṣaṇa-sahakāriṇā janitaṃ pratyakṣam. abhidhātā ity a-samīkṣita-abhidhānam etat. -vyāvṛttyā gamyate, tad-viśiṣṭo vā ity āha. || jñāna-mātra-artha-karaṇe ’py a-yogyam jananād a-janakasya ca a-tat-svabhāvatvāt. iti. pratibandho ’pi katham a-pramāṇasya. ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. vyavahāraḥ sattā-bheda-a-bheda-vyavahāro vā. api prayoga-darśanād a-sādhana-vākyatvāc ca. api iyam artha-vid eva kāryato draṣṭavyā. śabdā loke dṛśyante. loka-vādaś ca pratītiḥ. uttaraṃ pratihanti ity abhyupagama-virodhaḥ. -prakāśanāya prayuñjate ’n-aśvo ’yam iti. na, pratipattṛ-vāñchāyāḥ prakaraṇāt. etat – yata eva hetur anyathā api bhavet, vyavasthitam ||6|| iti saṅgraha-ślokāḥ. eva eṣāṃ sambandhasya api nityatā | (283ab) a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. syāt prāṇa-ādīnām, ātmanaḥ sandehāt. sambhavati, satām apy eṣām ajñānāt, tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. iti. a-vṛtter na anekatra jñāna-hetuḥ. -snigdhair iva vyādheḥ ślaiṣmikasya iti.

añjana-āder iva vyakteḥ saṃskāro na indriyasya ca añjalinā vā udaka-ānayanaṃ yathā-kathañcid ’ṇavaḥ || tan na artha-rūpatā tasya satyāṃ vā ’ṇavo ’pare | uktās te sañcitās te hi nimittaṃ aṇv-atyaya-kālaś ca kālo ’lpīyān kṣaṇo mataḥ | aṇu-vat karma-vat ākāśa-vad iti sādhya-ādy-aaṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-aaṇu-vad ghaṭa-vad iti. ete dṛṣṭānta-ābhāsāḥ aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ. aṇu-vyatikrama-kālatvāt. ādhikye vibhāgavataḥ aṇu-vyatyaya-nimeṣa-tulya-kālatvād antya-varṇaaṇu-sambandhena nitiṣṭhati || eka-aṇv-atyayaaṇuḥ | etena āvaraṇa-ādīnām abhāvaś ca nirākṛtaḥ | aṇutvāc ca na gatiś cen na sidhyati || a-viśeṣo ’ṇuśo bhinne dṛśya-adṛśya-bhidā kutaḥ || māndyaaṇuṣv abhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti aṇūn | tad eka-a-niyamāj jñānam uktaṃ sāmānyaaṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-vijñāna-hetutvaaṇūnāṃ sa viśeṣaś ca na antareṇa aparān aṇūn | aṇor bhedam āha, na tasya apy ekaḥ samuccayaata āha yathokta-hetvābhāsa-lakṣaṇena eva ata iti viśeṣa-nirdeśāt. tataś ca upādhy-abhāve ata idam iti viduṣaḥ sva-nidāna-ābhāsinam arthaṃ ata idam, iha idam, iha na idam, idānīm idam, ata eka-apāye phala-abhāvād viśeṣebhyas tadata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ ata eva a-dṛṣṭasya an-apahnavaḥ. na api puruṣeṣu ata eva a-pṛthaṅ-nirdeśa ity uktam. nanu ata eva a-bādhā-grahaṇam iti cet, syād etat – ata eva a-viparyāsa-udbhavā sā na doṣaḥ. asaty ata eva, anyathā āśraya-asiddheḥ. nanu ca pradeśa ata eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, ata eva abhidhīyate | sat-kāya-dṛṣṭir anyatra tat ata eva asādhāraṇatā siddhā mantra-ākhya-kramaata eva asya a-saṃskāryatvāt prayoktā api na asti. ata eva āgamasya artha-viśeṣa-vṛtter a-parijñānād ata eva iti-karaṇa-vyavacchinnād vikalpa-vargāt ata eva iyaṃ kāraṇāt kārya-anumāna-lakṣaṇatvāt ata eva uktam ekena dvaya-darśanam || īdṛgata eva udāharaṇam apy atra sadṛśam āha – na ata eva eṣāṃ sambandhasya api nityatā | (283ab) ata eva ca na an-indriya-dṛṣṭir na api viṣayaata eva ca pratijñāyā na sādhana-aṅga-bhāva iti. ata eva ca śabdasya na dvau vyāpārau, tad-anyaata eva tat | tad a-yogyatayā a-rūpaṃ tad dhy aata eva tayor avasthayor vastu-bhedo niśceyaḥ, ata eva tulya-kakṣatvāt. yadi hi tatra ekasya ata eva na anyo ’nubhāvyo buddhyā asti tasyā na ata eva na tad-viparyayād viparyayaḥ. ata eva na pratijñayā hetor bādhanam. na ca ekam ata eva na pramāṇa-phalayor viṣaya-bhedaḥ. ata eva nānā-arthā iti tata eka-artha-niyamo na ata eva pūrva-abhyupagamena ity āha. tad eva ata eva pūrvatra pratikṣipta-bheda-antaratvāc ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ata eva pramāṇābhyām a-bādhita-tad-dharmā dharmī ata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ (7abʼ) ata eva yathoktād vastu-mātra-anubandhād ata eva vikalpo ’-vastu-nirbhāsād visaṃvādād ata eva vipakṣād api. ekatra hi niyame siddhe ata eva virodha-asiddheḥ. a-virodhinā ca saha ata eva viṣaya-bheda-pradarśana-arthaṃ pṛthakata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na ata eva vyakter anyā atha vā an-anyā yeṣāṃ jātis ata eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvana-

ata SV_10310 V2_06516 SV_17305 V2_04807 SV_02322 V2_08802 SV_09625 PV_02143 PV_03310 PV_03146 SV_06422 V3_11602 PV_04150 SV_14424 PV_03287 PV_02087 SV_10808 PV_04221 VN_00916 SP_00011 PV_03059 PV_04273 SV_11820 SV_14403 PV_04244 V3_12307 SV_15324 PV_03207 V1_02512 PV_04177 V3_03405 PV_03246 V3_13102 V2_09913 PV_02197 V3_08101 V1_00901 PV_02078 SV_11004 V3_01411 SV_01904 HB_03209 PV_04133 V3_04004 V2_08215 V3_06004 PV_04273 PV_02238 V1_04307 PV_03516 VN_00923 PV_02101 SV_08517 PV_03027 VN_06501 PV_02205 NB_03108 SV_16802 SV_02804 SV_13001 VN_03414 SV_01923 V2_10101 V3_03607 V3_05407

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a-pramāṇam. bhāve kiṃ pramāṇam iti cet. a-pramāṇam. bhāve kiṃ pramāṇam iti cet, svabhāva-niyato ’yuktas tasya icchā-vṛtteḥ. tataś ca kasyacid arthasya asiddheḥ. ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. tat-svabhāvatayā gamako na kaścid gamakaḥ. ity eke vyatireko ’sya sandigdho vyabhicāry || ālocana-akṣa-sambandha-viśeṣaṇa-dhiyām yojanā na asti kalpanā apy atra na asty | bhaven nānā-phalaḥ śabda eka-ādhāro bhavaty sandehād anaikāntikaḥ, sādhya-itarayor yo doṣaḥ so ’nubadhyate | tena ity uktam ||275|| katham asan vināśo bhāvaṃ nāśayet. | svarūpaṃ ca na śabda-arthas tatra adhyakṣam sidhyati || a-viśeṣo viśiṣṭānām aindriyatvam -abhidhāyakam | parīkṣā-adhikṛtaṃ vākyam ekena dvaya-darśanam || īdṛg-avyabhicāro keṣāñcid asad-vyavahāram abhyupagacchatā -viṣāṇayoḥ || dviṣṭho hi kaścit sambandho na -vyatirekiṇī | tasya svatantraṃ grahaṇam na kasyacit || viśiṣṭa-rūpa-anubhavān na eva sambandhaḥ. tābhyām a-bhede tāv eva na kāṣṭham eva tu | tasya sattvād a-hetutvaṃ na || sapakṣa-a-vyatirekī ced dhetur hetur iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur | sa eva asya sapakṣaḥ syāt sarvo hetur || nānā-arthā ekā bhavet tasmāt siddhā ca a-bhogatvād anya-bhoga-vat. liṅga-ayogād || syān nirākaraṇaṃ śabde sthite na eva ity -virodhayoḥ pratibandho doṣaḥ, tathā apy an-upayogataḥ | prāg-bhāvaḥ sarva-hetūnāṃ na -śabdatva-sāmānyam indriya-gamyaṃ nityaṃ ca. anyathā tat tasya kāryam eva na syāt. vinā || tena agha-hetau na dveṣo na doṣo a-prayatnānantarīyakatvasya a-gateḥ. mā bhūd artha-upayogo ’nantara-vyāpāra-phalaḥ syāt. anuvartate | tan-nāntarīyakaṃ cittam pūrva-kārī na vyasanena. api nāma anuṣṭheyam ca na viṣayī-kṛtam eva tat sādhanena, katham -niyama-abhāvāt svātantryaṃ bhāvasya syāt. ca tasmāt tad-anyasya tatra a-paricchedāt. vyāvṛtti-lakṣaṇam | a-vastu-rūpaṃ sāmānyam vyāvṛtti-lakṣaṇam | a-vastu-rūpaṃ sāmānyam anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. anya-nirākriyā ||46|| tad-viśiṣṭa-upalambho ’nyā anya-nirākriyā | tad-viśiṣṭa-upalambho || tyajaty asau yathā ātmānaṃ vyarthā tad-dhiyaḥ (58cʼ) viṣaya-jñāna-rūpābhyām || na ca a-sannihita-arthā asti daśā kācid sarvadā samupayujyeta. idaṃ ca na syāt: idam -phalā a-hetu-vyavacchede ghaṭa-śrutiḥ || tad ime na ekayogakṣemā bhāvāḥ bhinnā eva || anyatve tad a-sambaddhaṃ siddhā ’pratibhayā eva nigṛhīta iti na idam na naśyati || tyaktvā imāṃ hrepaṇīṃ dṛṣṭim sandehād anaikāntikāḥ. sādhya-itarayor ca. a-gatyā ca idam āgama-lakṣaṇam iṣṭam. na | anyathā dharmiṇaḥ siddhāv asiddhaṃ kim -dharma-darśanāt puruṣa-vyāpāra eva kāraṇam. hetor vā virodhas tadā viruddho hetur iti. tad-abhāve ’-sambhavāt. hetu-svabhāva-abhāvo prasidhyati vyatirekaḥ. hetu-svabhāva-abhāvo tad-abhāvasya puruṣa-mātreṇa a-niścayāt, sambhāvyate, kāraṇa-dharma-darśanāt.

ata eva saṃśayo ’stu, bhaved vā pramāṇam ity aata eva saṃśayo ’stu, bhaved vā pramāṇam ity aata eva saṅketāt svabhāva-viśeṣasya vyaktau ca ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastuata eva sahakāriṇām apy a-paryāyeṇa jananam. yad ata eva sahakāriṇām apy a-paryāyeṇa jananam. yad ata eva sva-dharmeṇa vyāptaḥ siddhaḥ svabhāvo ataḥ | a-kṣayitvaṃ ca doṣāṇāṃ nityatvād anataḥ | na iṣṭaṃ prāmāṇyam eteṣāṃ vyavadhānāt ataḥ || yady apy anvayi-vijñānaṃ śabda-vyaktyataḥ ||130|| uktaṃ prāg yathā saṃsṛṣṭa-bāhyaato ’-niścayāt. na apy a-pratipattiḥ, kenacit ato ’-pakṣa-doṣo ’siddha-āśraya-ādikaḥ || dharmiato ’-vināśī bhāvaḥ syād ity a-prasaṅga eva. ato ’khilam || trividhaṃ kalpanā-jñānam āśrayaato ’n-aṇuḥ | etena āvaraṇa-ādīnām abhāvaś ca ato ’n-adhikṛtaṃ param ||214|| sambandho vākyānām ’to ’n-anvayeṣu na sidhyati | pratiṣedha-niṣedhaś ato ’nupalambhād abhyupagantavyo na vā kvacid ato ’nyat tasya lakṣaṇam | bhāva-abhāva-upadhir ato ’nyad vastv atīndriyam || tasya a-dṛṣṭa-ātmaato ’nyā anya-nirākriyā | tad-viśiṣṭa-upalambho ato ’nyā vastuno gatiḥ ||236|| rūpa-bhedaato ’nyā vidyate gatiḥ ||273 | an-artha-antaraato ’nvayī | na anvayy a-vyatirekī ced aato ’nvayī | na anvayy a-vyatirekī ced aato ’nvayī ||291|| yat kiñcin mithyā-arthaṃ tat ato ’py a-vikalpikā | vikalpayann apy eka-arthaṃ ato ’py asiddhir eva, yathā uktaṃ prāk. tatra ca ato ’bravīt | viruddha-viṣaye ’nyasmin vadann āha ato ’rtha-saṃśaya eva. so ’n-avadya-pakṣa-nirdeśe ato ’rthaḥ sva-dhiyā saha || bhinna-kālaṃ kathaṃ ato ’sya pramāṇasya vṛttiḥ. tan na etad vastuataḥ kārya-kāraṇa-bhāvo ’pi svabhāvaṃ niyamayati ’taḥ kṛpā matā | na a-muktiḥ pūrva-saṃskāra-kṣaye ato gatiḥ, kevalatvād a-vyatirekatayā anvayasya ataś ca yaḥ prāg a-janako buddher upayoga-aataś citta-samāśritam || yathā śruta-ādiato jñātvā pravṛtto ’rthavān syām iti. sa śakyaatas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. atas tad-abhāve ’pi svabhāva-a-vaikalyān na atas tad eva pramāṇaṃ prakāra-antara-abhāvaṃ atas tan na akṣa-gocaraḥ || tena sāmānyaatas tan na akṣa-gocaraḥ ||30|| tena sāmānyaatas tan-nāśano na anya-kārī. tena ayaṃ tad-a-tad ’tas tasya apy anupalambhanam | tasmād ’taḥ tasya apy anupalambhanam || tasmād ato duḥkha-bhāvanā | duḥkha-bhāvanayā apy eṣa ato dvi-rūpā buddhiḥ siddhā bhavati. yadi ato dhiyaḥ | utsanna-mūlā smṛtir apy utsannā ity ataḥ, na ata idam, iha idam, iha na idam, idānīm ato na rūpaṃ ghaṭa ity eka-adhikaraṇā śrutiḥ | ato na syāt sāmānya-bheda-dhīḥ ||168|| tad idam ato niḥ-svabhāvatā | jāti-prasaṅgo ’bhāvasya na ato nigrahasthāna-antaram. atha uttara-vādinaṃ ato nityaḥ sa kathyatām | ukto mārgas tadato niścaya-abhāvāt. evam eṣāṃ trayāṇāṃ rūpāṇām ato niścayaḥ. tan na pramāṇam āgama ity apy uktam. ataḥ param ||47|| iti saṅgraha-ślokaḥ. kvacid ataḥ pauruṣeyaṃ syāt. nitya-upalabdhir nityatve ataḥ pratijñā-virodho hetu-virodho vā ity a-doṣaḥ. ’taḥ pratiṣedhe ca kasyacit | hetuḥ (29abcʼ) tāv ’taḥ pratiṣedhe ca kasyacit | hetuḥ (72abcʼ) tāv ataḥ pramāṇān niścaya-abhidhānād anumāna-viṣaye ataḥ prayatna-anantara-bhāvi-jñānam anitya-

ataḥ PV_04201 SV_15702 PV_04245 SV_14616 PV_03408 SV_13311 SV_02402 V2_08905 SV_11303 SV_02917 HB_03620 SV_04209 SV_13911 PV_03215 HB_04002 HB_03707 SV_08628 PV_04206 V1_01902 SV_11523 V3_10812 VN_03303 SV_07008 PV_03249 V1_02106 PV_02044 PV_02183 PV_02120 SV_14111 SV_16211 HB_00908 VN_03420 SV_11930 SV_17417 V3_02805 SV_15826 SV_16702 PV_02168 SV_07605 HB_02209 HB_01608 SV_06710 V3_09410 SV_17507 VN_04217 VN_02818 V2_08005 SV_09520 VN_06101 V1_02004 V1_00411 V2_06901 VN_03318 V1_02006 V3_02805 SV_07003 SV_01220 V2_09506 SV_15817 VN_04405 V3_11009 SV_01003 VN_05913 SV_13407 SV_03718

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’py eka-deśa-bhāk | sadṛśa-udāhṛtiś ca asya a-saṃskāryatvāt prayoktā api na asti. yasya siddhaḥ pravṛttiṣu | nivartakaḥ sa eva ca abhidhāne ’pi prayojanam āveditam eva. tasya kaścana | ālokena na mandena dṛśyate śrūyate vācakaḥ katham | (257ab) na dhvanir ’nuvartakaḥ | svabhāvas tasya tad-dhetur ’nuvartakaḥ | svabhāvas tasya tad-dhetur puruṣa-āśrayaḥ | girām apauruṣeyatve ’py tasya svarūpeṇa gṛhyamāṇasya a-gṛhītaṃ nāma. āhosvid a-pradarśita-pratihetuḥ. kiṃ ca samānam iti pratyeyam atha anyad eva. kiṃ ca tad-vyāpāra-abhāve śabda-anupalabdheḥ. -grāhaka-ākāra-bāhyam asti ca lakṣaṇam | -ākṣepa-siddhiḥ, tato ’pi jñānaṃ na pṛthag syāt. tathā ca eka-saṅkhyā-vivakṣā vyarthā. paśyāmo yad-balena a-bheda-pratītiḥ syāt. -bhāve vā siddhe hi vyatirekitā | sidhyaty asya prabodho ’bhilāṣa-vāsanā-vivṛttir bhāvasya bhāva-abhāvau sambandhaḥ. arthair an-upasaṃhāraḥ, tāvatā vyāpty-asiddheḥ. kiṃ tarhy abhāva eva eka-aneka-pratiṣedhāt. bhāvyam, abhāve yathokta-doṣa-prasaṅgāt. hy ātmā sukha-ādīnām an-anya-bhāk | teṣām -bhāvini samayasya vaiyarthyāc ca. teṣām pūrvaḥ pūrvaḥ kṣaṇo bhavet | tasya hetur na īśvara-ādeś ca sambhavaḥ | a-sāmarthyād ’pi laṅghana-udaka-tāpa-vat | svabhāva-svabhāvā. vastu-svabhāvasya etad-vikalpa-anprasiddha-kārya-kāraṇa-bhāva-vastu-dharma-an-upagame vyatireka-a-vyatireka-vikalpa-anhetv-apekṣasya virodhasya hetvābhāsa-anca. tan na vastu. tasya etad-vikalpa-ankeṣāñcid bhāvānām a-kṣaṇikasya vastu-dharmaca pratyuktāḥ. śāstra-āśraye ’pi prastāva||298|| śrotra-grahaṇa-lakṣaṇaḥ śabdaḥ. tadkuto gatiḥ ||317|| sarva eva hi puruṣo ’n-prādur-bhāve prasajyate || bhūta-ātmatā-ananyatra vṛttim icchaṃs tattva-anyatve na vināśa iti. na idam uttaraṃ vikalpa-dvayam kiñcit kathañcid atra-bhavato darśana-patham tatra codanīyam. tasya pṛthak pṛthak codane tad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva puruṣe bahu-bhāṣiṇi ||335|| yathā idam vijñāyate śliṣṭa-śabdam a-pratīta-prayogam teṣām a-niṣṭhānāt. dṛśyate ca viduṣām api na nivṛtta-sarva-sāmarthyaḥ sattā-lakṣaṇam sarvas tad-dhetur na trayīṃ doṣa-jātim pūrva-uttara-pakṣa-upanyāso dvayaṃ na -ādhāyi sādhanam ity api sādhana-nyāyam -sādharmyāt tathā prasādhitaṃ na anumeyatām pratibaddhā bhāva-abhāvābhyāṃ kāryatāṃ na virodhaḥ sambhavan na dvayīṃ hetu-doṣa-jātim -bhedatve ca anyatvam. kṣaṇikatvād arthānām śāstra-āśraye ’pi prastāva-atikrame an-upakārakasya āśrayatvaṃ na sambhāvayāmaḥ. kadācid bhaved iti cet. tathā śaṅkāyām kadācid bhaved iti cet, tathā śaṅkāyām upakārya-upakārakād bhrānti-mātrāt tad-bhāve pṛthaṅ-nigrahasthāna-lakṣaṇa-pralapane rāga-ādi-darśanena anyatra tad-anumāne yogyatā-rahite vacana-a-darśanāt tad-anumāne ca nirarthaka-apārthakābhyāṃ na bhidyate. kramavad-vyatirekiṇaḥ prāg eva niṣiddhatvāt. tasya apy artha-antara-svabhāvatve

atiprasaṅgaḥ ataḥ prayatnād vyakti-janmanaḥ || yan-nāntarīyakā ataḥ prayoktā phalam aśnuvīta. saṃskāryasya api ataḥ pravṛttau ca pravartakaḥ || nāntarīyakatā sā ato bhāve hy eṣa vikalpaḥ syād vidher vastv’to bhidā yadi || ekatve ’rthasya bāhyasya dṛśyaato bhinnas tena saha pṛthag vā. na hi pratyakṣe ato bhinnān na sambhavaḥ ||38|| iti saṅgrahaato bhinnān na sambhavaḥ ||61|| kārya-kāraṇaato mithyātva-sambhavaḥ ||226 || kiṃ hy asya ato yad eva asya svabhāvena grahaṇaṃ tad eva ataḥ. yady a-sambhavat-pratihetur hetuḥ, aataḥ. yadi svalakṣaṇaṃ kathaṃ vikalpasya viṣayaḥ. ato yuktam ete yac chabdān kuryuḥ. anyathā śabdaato lakṣaṇa-śūnyatvān niḥ-svabhāvāḥ prakāśitāḥ || ato lakṣaṇam, tena eva avagatatvāt, upanaya-artha ato viruddhāvyabhicāri-lakṣaṇaṃ hīyeta – ato viśeṣa eva. sa eva arthas tasya vyāvṛttayo ato viśeṣe na vyatireko na ca anvayaḥ || a-dṛṣṭiato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-anantaraataḥ sa śabdānāṃ saṃskāryaḥ puruṣair dhiyā ||231|| ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca ataḥ so ’pi na samūhas tasya iṣṭaḥ, na tatra ataḥ sva-upakāra-dvāreṇa eva param api buddhyā ataḥ svasaṃvittir na abhijalpa-anuṣaṅgiṇī || aataḥ svasaṃvittir na abhijalpa-anuṣaṅgiṇī ||21|| ato hetur dṛṣṭa eva astu sarvadā || cittaato hetur bhava-vāñchā-parigrahaḥ || yasmād deśaatikramo mā bhūd iti ced āhitaḥ sa cet || punar atikramāt. a-tad-rūpeṣu tad-rūpa-samāropaatikramāt puruṣa-kṛtā. ata eva asādhāraṇatā atikramāt. bhāva-pratiṣedha-rūpatve ca bhāvaṃ na atikramāt, yathā uktaṃ prāk. anapekṣe ca kevale atikramāt. vastu ca sambandhaḥ. sa kathaṃ tadatikramād ayuktam, a-pratyakṣāny eva hi sāmānyaatikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇaatikrame ’tiprasaṅgāt. nanv evaṃ sāmānye ’pi atikrānta-doṣa-viplavas tam atīndriyam arthaatikrānteḥ sarvo rāga-ādimān yadi | sarvaḥ samāna atikrāmati ity ayuktam etat. tasmād iyam artheṣv atikrāmati. kiṃ nityo bhāvaḥ svabhāvata āhosvid atikrāmet, hanta, a-prasava-dharmakam apeta’tigauravaṃ syāt. na ca asya an-anya-sādhāraṇaṃ atitarām a-kramatva-prasaṅgaḥ, eka-ātmatva-vat. atiduṣkaram atyanta-satya-abhidhānaṃ tathā atidruta-uccāritam ity-evam-ādinā kāraṇena, tad aatinirūpaṇād asiddha-abhidhānam iti. vyavahāraatipatati. arthakriyā-samarthaṃ yat tad atra atipatati. asiddhiṃ vyabhicāraṃ virodhaṃ ca. atipatati. etena eva vitaṇḍā pratyuktaatipatati. krama-bhāva-virodhaś ca sarvāsāṃ tadatipatati. tac ca asiddham iti na kiñcit pramāṇam atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, atipatati viruddhatām asiddhatāṃ ca iti. atipātāc ca na asatāṃ grahaṇam. tasmād artha’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam eva a atiprasaṅga-bhayāt. tasmāt samavāya-saṃyogāv ekaatiprasaṅgaḥ, anyatra apy abhāva-niyama-abhāvāt. atiprasaṅgaḥ, anyatra apy abhāva-niyama-abhāvāt. ’tiprasaṅgo ’nyatra api bhrāntyā pratyaya’tiprasaṅgo ’py uktaḥ. na ca saṅgraha-nirdeśe ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya’tiprasaṅgaḥ uktaḥ. rāgasya an-upayoge kathaṃ tac atiprasaṅgaś ca evaṃ-prakārāṇām a-sambaddhaatiprasaṅgaś ca evam. karma-bhāgānāṃ pūrveṇa ’tiprasaṅgaḥ. tathā ca a-pratipattiḥ. evaṃ ṣaṭ-

atiprasaṅgaḥ SV_04910 V3_10801 VN_04820 SV_11908 SV_05324 SV_00921 V1_02209 V1_01710 SV_08016 VN_03817 V3_03208 PV_04103 SV_14722 SV_14209 V3_12405 SP_00020 SV_08013 V1_02002 V1_02502 V3_02310 SV_05322 HB_03815 VN_02105 SV_05520 SV_02618 SV_05501 V1_00804 SV_01211 V3_01208 V3_09205 SV_08422 VN_01613 SV_08402 V2_09409 V1_00210 SV_06703 SV_05409 V3_12201 SV_15227 SV_01210 V2_09406 VN_01503 SV_15826 SV_14407 SV_14216 SV_07514 SV_03924 V3_10401 VN_05115 SV_05012 SV_11322 SV_08110 PV_02036 VN_05813 VN_06808 SV_13304 V1_02804 SV_16926 SV_07809 VN_05008 PV_03472 SV_12128 V3_07509 VN_03519 SV_14701

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-yogyatvād a-pravṛttiḥ, anyatra ca pravṛttāv nanv evam ātmani dṛṣṭasya aparatra-upanaye pratīyamāna-arthasya ca śabdasya prayoge sa eva asiddho yas tau śleṣayet. tad ayam ’n-upakāriṇaḥ ko ’yam āśraya-āśrayi-bhāvaḥ, rāga-ādi-darśanena anyatra tad-anumāne tan-mātra-bhāvino ’nya-hetutva-kalpanāyām -vat. tad-a-bhede ’py artha-bheda-kalpanāyām -sambandhān na śabda-jñāna-hetuḥ. anyathā hy klība-pralāpa-ceṣṭitair upanyastaiḥ. evaṃ hy abhyupāyaḥ, bādhana-abhyupagamāt. anyathā -bhūto ’py abhyupāyaḥ prabādhanāt || anyathā rūpe pratīyamāne sa svayaṃ pratyupatiṣṭhate. -janmani kāṣṭham abhūtaṃ nāma na dṛśyate vā. prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam. samavāyinā | samavāyī tadā na asau na tato na sāmānyaṃ na ayuktaṃ śabda-kāraṇam ||158|| -adhigata-viṣayatvāt pramāṇasya, anyathā ca tāḥ katham a-cetano ’rtho vyavasthāpayet, na idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, pūrva-vad bibhrataḥ kaścid upakārako nāma, -janmany upayoga-mātrāt tal-lakṣaṇatve na prasaṅga upakṣeptavyaḥ, tad-upakṣepe cet. na, pratibaddhasya sambandha-ayogāt, vā vivekena dvitva-vikalpa-ayogāt. pratibhāsanāt, aneka-ākāra-ayogād ekasya indriya-antara-jñāna-utpattāv a-sāmarthyād na ca tena na asti iti vacanāt tathā bhavaty yena evam uktaḥ sādhya-dharmo ’nvākarṣati, pravartante. na tad-vaśād vastu-sthitiḥ, nir-hetukatve ’napekṣiṇo niyama-abhāvena rūpa-pratibhāsa-bhede vastv-a-bhedo yuktaḥ, bhavatas tad-anyasmād utpatti-kalpanāyām api tena na asti iti vacanāt tathā bhavati, eva. na ca anya-darśane ’nya-kalpanā yuktā, -jananāt, a-pratyāsattike ca pratyaya-utpāde cintyate, yasmān na an-upakārako viṣayo a-pramāṇād abhyupagamāt tathā eva bhavati, a-viruddha-vidhiḥ pratiṣedha-sādhano yuktaḥ, na ca eka-anupalambho ’nya-abhāvaṃ sādhayaty ca eka-anupalambho ’nya-abhāvaṃ sādhayati, artha-antara-utpāde ’nyathā-upalabdhiḥ, śrotra-grahaṇa-lakṣaṇaḥ śabdaḥ. tad-atikrame tasya upakāra-nibandhanatvāt, anyathā iti yuktam. na ca anyo ’nyasya vināśaḥ, -anukāriṇīṃ tat-sambandham apekṣate, anyathā sambaddham ekam ity eva sāmānyaṃ bhavaty -kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, -abhāvāt, evaṃ-prakārānāṃ bhedānāṃ vacane ca sati sāmānya-grahaṇe tad-āropo na anyathā cet. na, nityāyā nir-atiśayatvāt. tatra apy śakty-antarasya vyatirekiṇo ’bhyupagame -jāti-nir-apekṣāṇāṃ janma janma-parigrahe || guṇa-atiśayam antareṇa vacana-āder āhosvid anyathā iti. tat tu cintyamānam iha dhvanibhyo bhinnam asti iti śraddhā iyam ||30|| tasmād bhūtam abhūtaṃ vā yad yad eva manuṣya-atiśāyi-puruṣa-viśeṣa-niketo | svasmād a-calataḥ sthānād vṛttir ity yathā hasati hasati svāminy uccai rudaty | yad evam a-pratītaṃ tal liṅgam ity sva-ātmanā tat-kārya-dharmatāṃ na sarvas tad-dhetur na trayīṃ doṣa-jātim na pratijñayā dṛṣṭānta-virodho hetvābhāsān svayaṃ bhavan svabhāvo vikalpa-dvayaṃ na

ativartate atiprasaṅgaḥ, tadvad-grahaṇe ca sāmānya’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya iti ’tiprasaṅgaḥ. pariśiṣṭeṣu ca sambandhaṃ pradarśya atiprasaṅgo yady arthāv artha-antareṇa śliṣyato atiprasaṅgo vā. upakāre ’pi tatra eva tat’tiprasaṅgaḥ, vyabhicārāt. an-anya-anumāna iha atiprasaṅgaḥ. saṃskāra ity api pūrvakam eva atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād aatiprasaṅgaḥ syāt. atītam anāgataṃ vā nimittīatiprasaṅgaḥ syāt. pakṣa-pratiṣedhe tūṣṇīṃatiprasaṅgaḥ syāt, vyarthatā vā pṛthak-karaṇasya. atiprasaṅgaḥ syād vyarthatā vā pṛthak-kṛteḥ | atiprasaṅgo hy evaṃ syāt. pratīyamānasya tadatiprasaṅgo hy evaṃ syāt. sa eva asya vināśa iti atiprasaṅgo hy evaṃ syād ity asādhāraṇa’tiprasaṅgataḥ || tayor an-upakāre ’pi samavāye atiprasaṅgāt (159aʼ) vinaṣṭe hi karmaṇi tat atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya atiprasaṅgāt. atiśayavac ca bauddhaṃ sukham anatiprasaṅgāt. api ca śāstra-upagamāt sarvaḥ atiprasaṅgāt. artha-antara-janane ’pi tasya kiṃ ’tiprasaṅgāt. evaṃ hi prameya-puruṣa-ādīnām api ’tiprasaṅgāt. evam a-sādhana-aṅga-vacanaṃ vādino atiprasaṅgāc ca. kathaṃ tā bhinna-dhī-grāhyāḥ atiprasaṅgāc ca. tasmāt paśyañ śukti-rūpaṃ atiprasaṅgāc ca. tasmān na iyaṃ bhinna-arthaatiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam atiprasaṅgāt. tat kathaṃ vaidharmya-vacanena atiprasaṅgāt. tathā ca sarvo hetur viruddho atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu maraṇam atiprasaṅgāt. tasmāt svabhāvo ’sya sva-hetor ity atiprasaṅgāt. tasmād ya upalabdhi-lakṣaṇa-prāptaatiprasaṅgāt. tasmād viśeṣā eva janakā na atiprasaṅgāt. tasmād vyāvṛttim icchatā tatra atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu syāt. sa ’tiprasaṅgāt, teṣu ca eka-śabda-niveśana’tiprasaṅgāt. na a-viṣayasya vijñāne pratibhāsaḥ. atiprasaṅgāt. na ca upagama-balena sapakṣa-aatiprasaṅgāt. na ca ekatra dṛṣṭasya anyatra aatiprasaṅgāt. na ca tena na asti iti vacanāt atiprasaṅgāt. na sa tena sādhyate, api tv atiprasaṅgāt. nanu uktaṃ na dravyam eva nir’tiprasaṅgāt. nanv evaṃ sāmānye ’pi prasaṅgaḥ. na atiprasaṅgāt. pāramparyeṇa upakāre ’py avaśyam atiprasaṅgāt. viśeṣa-abhāvāt tasya arthaatiprasaṅgāt. sa ca sāmānyasya satas tattvaatiprasaṅgād ity uktam. a-bhinna-abhidhānaatiprasaṅgād ity uktam. itaretara-vibhāgaṃ ca atiprasaṅgād ity uktam. paryāya-śabda-kalpo hy atiprasaṅgād iti cet. saty eka-kārya-kāri-grahaṇa atiprasaṅgād upakāra-asiddheḥ. yogyatāyāṃ ca ’tiprasaṅgād dravyam eva upayujyata iti vācyam. atiprasaṅgād yad dṛṣṭaṃ pratisandhāna-śaktimat | atiprasaṅgād vyarthaḥ prapañca iti. uttarasya aatiprasajyata iti na pratanyate. hetvābhāsāś ca atibahv idam ||256|| na hi vayaṃ dhvaniṃ śabdaṃ atibhāvyate | bhāvanā-pariniṣpattau tat sphuṭa-a’timānuṣa-sukha-adhiṣṭhāno nānā-upakaraṇaḥ svargaḥ, atiyuktimat ||153|| yatra asau vartate bhāvas atiroditi | kṛta-parikaraṃ sveda-udgāraṃ atilaukikam || vidyamāne ’pi liṅge tāṃ tena ativartate, agni-indhana-vat. tatra a-pradarśya ativartate, asiddhiṃ vyabhicāraṃ virodhaṃ ca. ativartate. ubhayathā api doṣo ’stv iti cet, na, ativartate tattvam anyatvam iti. a-tattvam eva

ativartate SV_06005 SV_06116 SV_11719 SV_11824 VN_03514 HB_01901 SV_10923 VN_04707 V1_03212 SV_05327 PV_02052 SV_13822 HB_01916 SV_13902 SV_13019 SV_14818 VN_01105 SV_14821 SV_14818 HB_01402 SV_13706 SV_14821 VN_01105 SV_15007 SV_12025 SV_11019 VN_01105 VN_02008 SV_16415 V3_08807 SV_15120 SV_12503 SV_10219 SV_14221 PV_02169 V2_06913 SV_11714 NB_03130 SV_11017 V1_02407 SV_13108 V3_05207 VN_01022 SV_09009 SV_09008 SV_09006 SV_16326 PV_02027 VN_01520 VN_01601 SV_16515 SV_14817 VN_01106 VN_04612 SV_16625 VN_00912 SV_11002 V2_06610 SV_12429 HB_02102 PV_02168 SV_11321 SV_15707 VN_04705 V3_05007

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’yam apy ayam eva ity ubhayīṃ gatiṃ na hi prayuñjānaḥ sarvo ’nvaya-vyatirekau na niyamena śabda-arthābhyāṃ bheda-a-bhedau na rūpa-lakṣaṇatvāt. rūpasya ca etad-vikalpa-aniti cet, na, tad api saṃśaya-hetutva-andahana-udaka-ādibhyaḥ krameṇa svabhāvaartheṣu śabdānām iti niveditam etat. puruṣaanumanyāmahe, tad-anvākhyāna-yatnaṃ vā, guṇa-asiddheḥ, a-vyavadhāna-abhāvāt kāraka-pratibandhād apekṣate nāma, an-ādheyavāyoḥ prayatnena vinā kutaḥ | nirhrāsaiṣṭas tat-samāna-dharmā. na ca asya kaścid kāraṇatā syāt. na ca apekṣyebhyaḥ svabhāvavijñānaṃ vā gaty-antara-abhāvāt. tatra na -deśa-yogyatā-sahakāritvāt teṣām anyonyatad-avastha eva bhāvo naṣṭo nāma. nanv na an-atiśaya eka-atiśaya-nivṛttyā aparana artha-antara-utpādād ity uktam. na hy nāma. nanv atiśaya-utpattāv api sa eva tasya kaḥ sahakāra-artha iti cet, na vai sarvatra siddhis tad eva hi tatra upayogi yuktam. tadsvayaṃ na bhūto nāma. abhāvasya sarvaan-atiśaye ’mīṣāṃ prakārāṇāṃ virodhāt. na aneva na bhavati. tathā hi yogyatā iti rūpatad-anyasya api tulyam ity an-upālambhaḥ. anprahīṇa-āśravo dur-jñānaḥ. doṣā hi nirhrāsaprakārāṇāṃ virodhāt. na an-atiśaya eka’-samarthaiḥ pravartitaḥ. yathā puruṣa-indriya-vacana-yogāt puṃstvād iti puruṣa-viśeṣaḥ kiṃ na patati iti. pratibandhād kvacid upayujyamānās tad-upajanana-yogyaiti vyabhicāra eva. tasmān na viśeṣaṇam -phalā proktā. pramāṇam api kācit syāl liṅgatad-apekṣād utpatter a-doṣa iti cet. an’py ayaṃ bhedo yad āśrayaḥ | tan nirhrāsakali-māry-ādi-śabdānām iva matta-kālajñeya-rūpa-a-sādhanāt tu jñāna-vaśena kārya-sarvajñatā-āptatā-liṅga-bhūta-pramāṇanir-doṣaḥ. sarveṣāṃ sa-vipakṣatvān nirhrāsaviśeṣe ’pi svabhāva-abhyāsa-viśeṣāt tad-ātmakhalv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty śikṣitam, yad ayam a-jāta-a-naṣṭa-rūpa-vikāra eva pravartate na anyatra. sa eva an-ubhayaṃ param ||183|| atha anayoḥ kaścid khādeti codita uṣṭram api khādet. atha asty kiñcit karma kurvanti. tathā anyo ’py an| saṃhatāv apy a-sāmarthyaṃ syāt siddho tatra kathañcid asata utpattau, so sarvasmāj jāyeta iti tulyaḥ paryanuyogaḥ. na na aparaḥ. tasya kuto ’yam atīndriya-jñānaapekṣyaṇīyaḥ. tat katham idānīm an-utpanna-utpattyā ca vyavahāra-bheda-upagamāt. so śravyatā, na apy artha-pratyāyane kaścid tu pratyakṣam anvākarṣati iti na puruṣa-lakṣaṇatvāt sattvasya iti. tathā api ko ity anye. iṣṭo ’yam arthaḥ śakyeta jñātuṃ so iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so nanu vedena viśeṣaṇād a-doṣaḥ. kaḥ punar tathā yady a-kṣaṇiko ’pi bhāvo ’n-āhitaādimān yadi | sarvaḥ samāna-rāgaḥ syād bhūtayogyatā-upakāra iti cet. na, nityāyā nirtad-dhetoḥ svabhāva-bhede tataḥ samāsāditaprayuñjate nāma śiṣṭāḥ. nanv evaṃ vayaṃ guṇasāmarthya-tiras-kāra-ayogāt. na hi tatra

atiśayam ativartate. tayoś ca sa eva doṣaḥ. na doṣaḥ, ativartate, tasya pravṛtti-nivṛtty-arthatvāt. ativartate. rūpaṃ hi vastu. tasya a-tattvam eva ativṛtteḥ. api ca, bhinnatvād vastu-rūpasya ativṛtteḥ. dṛṣṭānta-virodho hi pratijñāyāḥ atiśaya-an-utpattāv odana-ādy-abhinirvṛttir asti atiśaya-apekṣaṃ yathārtham apare viduḥ | (218ab) atiśaya-abhāvāt. veda-rakṣa-ādikaṃ ca aatiśaya-asiddheḥ, sarva-kāraka-upayoge ’pi atiśaya-ātmā parair apekṣate ca iti vyāhatam etat. atiśaya-āpattir nirhrāsa-atiśayāt tayoḥ || tulyaḥ atiśaya ity uktam. pratiṣiddhe ca vyāpi-nityatve. atiśaya-utpattiḥ. atha viśeṣa-utpattāv api atiśaya-utpattir anityatā-prasaṅgāt. tasyāḥ atiśaya-utpatteḥ. vyavadhāne tu hetv-abhāvāt atiśaya-utpattāv api sa eva tasya atiśaya utpanna atiśaya-utpattyā ca vyavahāra-bheda-upagamāt. so atiśaya-utpattyā svayaṃ na bhūto nāma. abhāvasya atiśaya utpanna iti kathaṃ sa naṣṭo nāma. tena na atiśaya-utpādanaṃ saha-kriyā, kiṃ tarhy eka-arthaatiśaya-upayoge ’py asya tadvat prasaṅgaḥ. tasmād atiśaya-upākhyā-nivṛttyā sarva-bhāva-dharma-viveka atiśaya eka-atiśaya-nivṛttyā apara-atiśayaatiśaya eva bhāvānām ity āveditaṃ prāk. astu vā atiśaya-darśī ca ayaṃ vākyeṣv evaṃ-prakārāṇām atiśaya-dharmāṇo vipakṣa-abhibhava-utkarṣaatiśaya-nivṛttyā apara-atiśaya-utpattyā ca atiśaya-pūrvakāni tanu-karaṇa-bhuvana-ādīni iti atiśaya-pratikṣepa-sādhanaṃ tat tv a-gamakam eva. atiśaya-pratipattau tasya apy ātma-antaratve tad atiśaya-pratilambha-hetuṃ vastu-viśeṣam apekṣanta atiśaya-bhāg ity an-upātta-samam. yat kiñcid vedaatiśaya-bhāvinī ||200|| atra na sarvaatiśaya-lābhinaḥ kā apekṣā. lābhe vā apara-kāṣṭha atiśaya-vat tad-bhāvāt tāni hāpayet || na ced atiśaya-varṣa-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. atiśaya-vācinā śabdena viśeṣa-khyāty-arthaṃ atiśaya-śāsanatvād iti. atra vaidharmyaatiśaya-śritām | sa ātmī-bhāvāt tad-abhyāsād atiśaya-siddheḥ. buddhir atiśayavatī na atiśaya-hānir utpattir vā. tad yadi teṣāṃ jñānaatiśaya-hānir utpattir vā. tad yadi teṣāṃ jñānaatiśayo ’-vyavadhāna-a-dūra-sthānas tasya eva tadatiśayo ’rthakriyā-arthi-pravṛtti-viṣayo dadhi. atiśayo ’sti yena ayaṃ tathā coditaḥ kṣīra-vikāra atiśayaḥ kaścid yena bhedena vartate | sa eva atiśayaś ca kartā ca mantrāṇām iti. na, teṣāṃ ’tiśayas tataḥ || tasmāt pṛthag a-śakteṣu yeṣu ’tiśayas tatra asan kathaṃ jāyate. jātau vā atiśayas tatra sarvathā na asti, kathañcit sata atiśayaḥ. tathā anyo ’pi draṣṭā deśa-kāla-svabhāva atiśayas tad-avastha eva bhāvo naṣṭo nāma. nanv ’tiśayas tasya ātma-bhūto ’n-anvayo nivartamānaḥ atiśayaḥ. na dharma-sādhanatā mithyā-vṛttiatiśayo nivāryaḥ syāt. tasmān na asty atīndriyeṣu ’tiśayaḥ pūrvakād asya. na hi svabhāvād artha’tiśayo yadi ||218|| sarva eva āgamam an-āgamaṃ ’tiśayo yadi ||32|| sarva eva āgamam an-āgamaṃ vā atiśayo veda-adhyayanasya yad anyathā adhyetuṃ na atiśayaḥ sahakāriṇā ādya-viśeṣa-hetu-vat kāryaṃ atiśayato na cet || bhūtānāṃ prāṇitā-a-bhede ’py atiśayatvāt. tatra apy atiprasaṅgād upakāraatiśayatvād anyatra anyathā syuḥ, na a-bhede, atiśayam a-paśyantaḥ saṃskāraṃ keṣāñcic chabdānām atiśayam an-utpādayat kiñcitkaraṃ nāma.

atiśayam SV_13009 VN_05813 SV_12101 SV_05321 SV_07322 SV_15619 V3_05009 SV_13011 V3_11502 SV_16714 SV_16607 SV_14225 SV_11713 V1_02502 HB_01910 SV_12819 HB_03713 V1_02407 V1_02504 SV_13901 VN_01117 VN_01116 SV_16411 SV_13708 SV_07502 SV_08203 SV_13704 SV_13117 V3_05302 SV_13716 VN_01519 SV_07411 VN_01115 V1_02305 PV_03223 SV_08418 SV_13825 SV_13827 PV_03383 PV_02052 PV_02266 SV_15709 SV_15622 SV_08201 SV_16514 SV_03705 SV_08125 V1_02502 VN_01103 PV_02027 PV_02077 SV_03720 VN_04709 VN_05804 SV_08201 PV_02073 PV_02073 SV_13013 V3_05010 SV_13027 V3_05109 SV_16926 SV_13707 V3_00310 SV_17122

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sāmarthya-tiras-kāra-ayogāt. na hi tatra iti. tad-ubhaya-ākṣipteṣu prabhedeṣu guṇa-sādhanānāṃ kārya-dharmāṇāṃ vā kvacid ’sau jananaṃ yad upakriyā ||106|| na hy anañjana-ādibhir indriyaṃ pratipattau kiñcid mantrā vidhānād anyato vā kañcit svabhāvaanyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam -prāyam etat. kuḍya-ādayo ghaṭa-ādīnāṃ kam tasmād upakurvāṇāś cakṣur-ādaya ādheyaarthaḥ, na punaḥ śva-māṃsaṃ khāded iti na prasādhane ’sya tad-āgama-upadhānaṃ kam tad avaśyaṃ vināśa-sambandha-yogyam uttaram -janane param apekṣamāṇās tataḥ svabhāvaa-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. eva viśiṣṭa-kṣaṇa-viśeṣa-utpatteḥ, krameṇa a-samarthānām apy avayavānām upakāra-viśeṣād -pratihetūnām api sarvadā tad-upalabdhiḥ, -viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir anayor virodhāt. tasmān na caitanyād anyana vyaktiḥ śabdasya. bhavantī vā karaṇebhyo yat kṛto ’yaṃ vyavahāra-vibhāgaḥ. tā avasthā iti. yadi sā sarvadā an-atiśayā kim idānīm ca phala-dā mantrāḥ. tad asti kaścid -upayogo ’vasthā-bhedas tad-anyam. ankācid asty abhivyaktiḥ sāmānyasya svabhāvapratikṣaṇaṃ svabhāva-bhūtasya anya-anyasya bhedaḥ śabda-svabhāva-a-saṃsparśī tasya eva tad-avasthā-upakāriṇam. tato labhyasya -avasthā-upakāriṇam artham, tato labhyasya -jātīya-upādāna-kṣaṇa-siddheḥ. na tasya eva sādhyasya kasyacid abhāvāt. yasya kasyacid a-samartham iti cet. ko ’yam an-ādheyana pūrvo vinaśyati iti. yadi sā sarvadā an-ādy-ābhāsa-viśeṣa-vat. te ’napekṣita-tadna īkṣyate || ko vā virodho bahavaḥ sañjātatato bheda-a-viśeṣe ’pi kutaścid ātmatādṛśā eva syuḥ, atiśerate ca. tato vyañjakaapi indriya-yogya-deśatā-ādibhyaḥ karaṇānām -vivekena na smaryeta ghaṭas tataḥ || yasmād kutaḥ | nirhrāsa-atiśaya-āpattir nirhrāsajīvato ’pi syur a-kṣamāḥ | nirhrāsaity ukta-prāyam. tad ime mantrāḥ svabhāvaity anapekṣāḥ sadā kuryur na vā kadācid anvyajyata iti cet. sthira-svabhāvasya anna apara iti na nyāyyam. atha kutaścid -viśiṣṭā sattā nagaram iti cet. kim asyā nirvyañjakatve ’-vikāriṇaḥ | na apekṣaatiśayavac ca bauddhaṃ sukham anpratyakṣaṃ kadācid āgamaḥ, etasminn eva an|| pṛthak pṛthag a-śaktānāṃ svabhāva-viśeṣa-jā || śārdūla-śoṇita-ādīnāṃ santānasaṃyogo vā sambhavati. katham idānīm asaty eva a-tat-samaya-sthāyinaḥ. saty api guṇauttara-ajñānam iti prabhedād asaty api guṇaan-atiśayād a-viśeṣa-ādhāyini kā apekṣā. paraḥ || buddhi-vyāpāra-bhedena nirhrāsaapi | prajñā-āder bhavato deha-nirhrāsayena āvaraṇam iṣyante. na brūmas te kañcid āvaraṇam iṣyante. na brūmaḥ – te kiñcid vijñāna-utpatti-vaiguṇya-tāratamya-bhedena tau vijñāna-utpādana-vaiguṇya-tāratamyena | (320ab) anena eva nirvarṇyamānaḥ. manuṣya-upayoge ’py asya tadvat prasaṅgaḥ. tasmād a-vastu-kṛtā pratipattir asat-pratipattiṃ na tat-samāropeṇa abhidhānaṃ na sva-vacanam

atiśete atiśayam an-utpādayan kiñcitkaro nāma. atiśayam antareṇa vacana-āder atiprasaṅgād atiśayam abhyupeti ity a-pratyayā eva asya vṛttiḥ. atiśayam ātmānam asya pūrva-vad bibhrataḥ kaścid atiśayam āsādayati. spaṣṭa-a-spaṣṭa-bhedāt. a-tat atiśayam āsādayeyuḥ, sa tatra samartho ’pekṣyaḥ atiśayam utpādayanti khaṇḍayanti vā, yena atiśayam utpādayanti khaṇḍayanti vā yena āvaraṇam atiśayam eva upakurvate. sa tasmād eka-svabhāvo atiśayaṃ paśyāmaḥ. nanv ayaṃ sarvatra samānaḥ atiśayaṃ puṣṇāti. a-samarthaṃ tv āgama-pravṛttim atiśayaṃ pratyupakurvāṇo ’gnir a-pūrvam eva atiśayaṃ svī-kurvanti. tena asya te janyāḥ. jñeya atiśayavac ca bauddhaṃ sukham an-atiśaye ’pi atiśayavato ’ntyāt kāraṇa-kalāpāt kārya-utpattiḥ. atiśayavatāṃ kārya-viśeṣa-upayogāt. pratyekaṃ tv atiśayavatī tu prajñā-utprekṣiṇī dṛṣṭā. tena aatiśayavatī na saṃvedanam iti cet, kā iyaṃ atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa buddher ’tiśayavattā vā śabdasya vyaktir āvaraṇa-vigamo atiśayavatya iti cet, tā avasthāḥ sā ca śaktiḥ, atiśayavad yat kṛto ’yaṃ vyavahāra-vibhāgaḥ. tā atiśayavān iti tat-pratikṣepa-sādhanāny api atiśayasya apekṣā ca prāg eva niṣiddhā. sa ca atiśayasya ādhātum a-śakyatvāt. samavāyo atiśayasya utpattes tad api kṣaṇikaṃ syāt. tataḥ atiśayasya upayoga-siddhes tasyāḥ kāraṇatvaatiśayasya kārya-upayogāt. tathā śabdo ’pi yadi atiśayasya kārya-upayogāt. tathā śabdo ’pi yadi atiśayasya jñāna-hetoḥ, tasya tat-sāmagrīatiśayasya tatra kathañcid asata utpattau, so atiśayasya sahakāra-arthaḥ. anityā hi bhāvāḥ atiśayā kim idānīm atiśayavad yat kṛto ’yaṃ atiśayā bhāvanā-anurodhino bauddhā eva prajñā-ādi atiśayāḥ sakṛt | bhaveyuḥ kāraṇaṃ buddher yadi atiśayāt kaścij janako na aparaḥ. sa hi tasya atiśayāt kārakā eva. upakārakasya gaty-antaraatiśayāt. ghaṭa-ādi-kāraka-dharmasya ca karaṇeṣu atiśayāj jñānam artha-saṃsarga-bhājanam | atiśayāt tayoḥ || tulyaḥ prasaṅgo ’pi tayor na atiśayāt puṣṭau pratipakṣa-sva-pakṣayoḥ || doṣāḥ atiśayāt phala-dāyinaḥ kāryā api na śūdra-ādiatiśayāt. sarvasya sādhanaṃ te syur bhāva-śaktir atiśayād a-viśeṣa-ādhāyini kā apekṣā. atiśaye vā atiśayād buddhi-indriya-ādīnāṃ sa eva vetti na atiśayāyā viśeṣaṇam, sattāyāś ca ekatvāt. nagaraatiśaye ’py asya kṣaṇikatvāt kriyā kutaḥ ||161|| atiśaye ’pi śabda-ādi-sukhā ity api vārttā-mātram, atiśaye ’mīṣāṃ prakārāṇāṃ virodhāt. na an-atiśaya atiśaye ’sati | saṃhatāv apy a-sāmarthyaṃ syāt atiśaye kvacit | moha-ādayaḥ sambhavanti śravaṇaatiśaye khasya svabhāva iti na tu kham ity eva. atiśaye na karaṇīya eva anvākhyāne yatnas tatatiśaye nigrahasthāna-antara-vyavasthā kriyate, atiśaye vā kṣaṇikatvāt karmaṇaḥ pratikṣaṇaṃ atiśayāv api | prajñā-āder bhavato deha-nirhrāsaatiśayau vinā || idaṃ dīpa-prabhā-ādīnām atiśāyayanti iti. api tu na sarve ghaṭa-kṣaṇāḥ atiśāyayanti iti. api tu na sarve ghaṭa-kṣaṇāḥ atiśāyayed api. āvaraṇa-bhedena śabda-ādau śrutiatiśāyayed api, āvaraṇa-bhedena śabda-ādau śrutiatiśāyi-puruṣa-viśeṣa-niketo ’timānuṣa-sukhaatiśeta eva a-vyavahita-sāmarthya-upayogo ’vasthā atiśete, a-pratyayatvāt. uktaṃ ca – na kāryaatiśete. tat-kāriṇā kevalaṃ mithyā-vinītatā eva

atiśerate SV_13825 PV_03412 SV_10613 V3_06813 VN_00603 SV_05411 V1_01009 SV_08101 PV_03018 PV_03034 PV_03370 PV_03517 PV_03052 SV_00807 V3_08502 V1_02104 V1_01012 SV_08016 PV_03180 PV_03240 NB_02028 V1_01114 PV_03179 SV_16807 V2_07010 SV_16621 SV_16619 SV_16608 SV_17529 SV_16515 SV_16602 V2_06510 SV_10303 SV_15125 SV_03724 SV_16812 V2_06614 SV_11723 SV_11801 PV_03404 PV_03059 SV_16702 SV_07403 SV_12712 V3_10709 SV_16609 SV_10121 SV_17209 V2_07202 SV_11012 PV_03092 SV_17407 SV_16930 SV_16417 SV_16525 SV_16602 SV_16625 SV_12227 SV_16512 SV_16922 SV_10803 SV_16922 SV_17119 SV_12417 PV_03471

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kulāla-ādīnāṃ vyañjakatve tādṛśā eva syuḥ, || atyāsanne ca su-vyaktaṃ tejas tat syād artheṣu darśana-antara-bhediṣu ||207|| artheṣu darśana-antara-bhediṣu ||55|| -sattāṃ vā sādhayanti, asatsv api kathañcid pratibhāsaḥ. an-upakārakasya a-viṣayatve -vijñānayor a-bheda-prasaṅgāt. a-bhede ca vastutvasya. tat pracyuta-a-samprāpta-rūpam a-sambandhe ’py artha-sambandha-vad yadi | vācyam upādāna-bhedād bheda-upacārataḥ || -ākāra-śaṅkā syād apy arthavati cetasi | smṛtir apy utsannā ity ujjvalaṃ matam || -anubandhataḥ | na ukta-uttaratvād dṛṣṭatvād iti (10cʼ) tatra apy anumāpayan rūpam anumāpayati. tatra apy -grāhakasya ca samayasya abhāvāt, anyena apy a-viṣaye ’-pravṛtter jāty-ādi-sambandha-jñāna-hetuḥ. anyathā hy atiprasaṅgaḥ syāt. -pariccheda-a-bhinna-rūpā sva-buddhi-dhīḥ || -āder api syād artha-darśanam || kṣaṇikatvād -niścaya-abhāvāt. a-mūḍha-smṛti-saṃskārasya sākṣād vinivṛtteḥ, parampara-upayogasya anya-vijñāna-anubhavo gataḥ || smṛtir bhaved -vādaś cet (319a) pratipatti-hetuḥ. tatra ko ||36|| prasiddho loka-vādaś cet tatra ko puruṣasya iṣyate parokṣe ’rthe, santi puruṣā -parokṣe ’rthe ’n-āgama-jñāna-sambhavaḥ | -pravṛttim api na eva sādhayiṣyati. sā ca upadeśa-anapekṣaṇāt. a-jñasya ca sa eva vetti na aparaḥ. tasya kuto ’yam atīndriyeṣv a-pratipattir iti cet. katham ’dhyavasātum. yo ’pi jñāpaka-abhāvād prāk. yo ’pi jñāpakasya liṅgasya abhāvād iti san kenacid dṛṣṭo na nityaḥ kaścid na vai tad eva rūpaṃ buddhau samarpyate, anupadeśo yuktaḥ. tasya kenacid ajñānāt, -niścaye liṅgam asti. te hi ceto-dharmatvena anyathā tat-sthiter abhāva-prasaṅgāt. -abhāvāt, dṛṣṭānta-asiddheś ca, tatra apy || śodhitaṃ timireṇa asya vyaktaṃ cakṣur | tasya svatantraṃ grahaṇam ato ’nyad vastv eva hi puruṣo ’n-atikrānta-doṣa-viplavas tam darśana-śakty-ādhānād upakāraka iti cet. so kārya-bhedaḥ syāt. sā ca vākyāt. tac ca -abhāvo niścīyate. na ca a-viruddha-lakṣaṇam ca atīndriya-artha-sambaddhā āgama-pravṛttir chāstra-adhikāra-a-sambaddhā bahavo ’rthā upanayana-apanayana-a-sambhavāt. jñātā vā eka-artha-dyotane niyatiḥ kutaḥ | jñātā vā puruṣāḥ samyaṅ-mithyā-pravṛttayaḥ, te ca sarva-vit pretya-bhāva-ādi-pratiṣedha-vat | api. nityasya puṃsaḥ kartṛtvaṃ nityān bhāvān a-virodhād abhyupagama iti cet. na, atra apy -sāmānya-sādhanayor a-sambhavāt. na hy -ādikaṃ saṃsyandayati so ’numanyate. tan na, sādhanam eva āgamaḥ syāt. kevalād anyato ’py puruṣa-atiśayo nivāryaḥ syāt. tasmān na asty -vidhir anupalabdhi-prayogo gamakaḥ. na hy dṛśyante. teṣām a-vidita-artha-niyamānām -artheṣv ekam artham atyakṣa-saṃyogam an’n-āśritya āgama-prāmāṇyam āsituṃ samarthaḥ. a-viśiṣṭānāṃ sarva-artheṣv ekam artham a-vidita-artha-vibhāgeṣu śabdeṣv ekam artham -sambhava-virodha-abhāvād a-nirṇayaḥ. na ca kāryam aparaṃ tasyāḥ samupalabhyate | tatra

atyakṣaṃ atiśerate ca. tato vyañjaka-atiśayāt kārakā eva. atisphuṭam | tatra apy a-dṛṣṭam āśritya bhaved atīta-a-jātayor vā api na ca syād anṛta-arthatā | atīta-a-jātayor vā api na ca syād anṛta-arthatā | atīta-anāgata-ādiṣu nānā-eka-arthakriyā-kāriṣu vā ’tīta-anāgata-ādīnām a-viṣayatvam asatām upakāraatīta-anāgata-vastu-prabheda-grahaṇa-a-grahaṇaatīta-anāgataṃ karma-nimittam. anyac ca vyaktyatīta-anāgataṃ vācyaṃ na syād arthena tat kṣayāt | atīta-anāgate ’py arthe sāmānya-vinibandhanāḥ | atīta-artha-grahe siddhe dvi-rūpatva-ātma-vedane | atīta-ādi-vikalpānāṃ yeṣāṃ na arthasya sannidhiḥ | atīta-ādiṣu ca anyathā || bhāva-dharmatva-hāniś atīta-eka-kālānāṃ gatiḥ (10ʼcdʼ) na anāgatānāṃ atīta-eka-kālānāṃ gatiḥ, na anāgatānām, atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini atīta-śabda-vyavahāra-ādīnām indriya-jñāna-aatītam anāgataṃ vā nimittī-kṛtya tayoḥ pravṛttir atītam apa-dṛṣṭāntam a-liṅgaṃ ca artha-vedanam | atītasya darśane ca na sambhavaḥ | vācyam aatītasya vartamānasya ca pratipattṛ-pratyakṣasya atītād api darśanāt. tad ayam a-viṣayatvād abhūta atīte ca sā a-gṛhīte kathaṃ bhavet | syāc ca anya ’tīndriya-artha-dṛk | aneka-artheṣu śabdeṣu yena ’tīndriya-artha-dṛk | aneka-artheṣu śabdeṣu yena atīndriya-artha-dṛśa iti iṣṭaṃ syāt. pratyakṣaatīndriya-artha-vit kaścid asti ity abhimataṃ atīndriya-artha-sambaddhā āgama-pravṛttir atīndriya-guṇa-puruṣa-vivecane ’-sāmarthyāt. atīndriya-jñāna-atiśayaḥ. tathā anyo ’pi draṣṭā atīndriyaś ca nāma pratyakṣa-ādi-viṣayaś ca. te atīndriyaḥ pratikṣipyate ’rthaḥ svabhāva-viśeṣo atīndriyaḥ pratikṣipyate ’rthaḥ svabhāva-viśeṣo vā, atīndriyaḥ syāt, na ca etad asti. tasmād arthaatīndriyatva-prasaṅgāt. kevalam ayaṃ tathābhūtaṃ atīndriyatvāt. aindriyakatve svayaṃ pratipattiatīndriyatvāt sva-prabhava-kāya-vāg-vyavahāraatīndriyatvād a-pratibhāse ’pi indriya-ādiṣv iva atīndriyatvena sādhana-apekṣaṇāt. tulyam indriyaatīndriyam | paśyato ’nya-akṣa-dṛśye ’rthe tad-aatīndriyam || tasya a-dṛṣṭa-ātma-rūpasya gater atīndriyam artha-viśeṣa-pratiniyamaṃ vyākhyātā na ’tīndriyam arthaṃ darśayan kathaṃ na pratipatter atīndriyam iti kutaḥ syāt. sannidhāna-mātreṇa atīndriyaṃ su-jñāna-bādhanam. tan na vyāptiatīndriyā katham anyena siddhā. anyac ca evam atīndriyāḥ | a-liṅgāś ca kathaṃ teṣām abhāvo atīndriyāḥ kena vivakṣā-vacanād ṛte ||326|| atīndriyāḥ kena vivakṣā-vacanād ṛte ||47|| atīndriyāḥ sva-prabhava-kāya-vāg-vyavahāraatīndriyāṇām arthānāṃ virodhasya a-prasiddhitaḥ || atīndriyān | aindriyān viṣamaṃ hetuṃ bhāvānāṃ atīndriye virodha-asiddheḥ, anyatra apy aatīndriyeṣv a-tad-darśinaḥ pratikṣepaḥ sambhavati, atīndriyeṣv a-dṛṣṭa-ādiṣu pramāṇa-antara-a-vṛtteḥ. atīndriyeṣv a-pratipattir iti cet. katham atīndriyeṣu pramāṇa-antara-vṛttiḥ. ata eva atīndriyeṣu virodha-gatir asti ity uktam. na ca atyakṣa-āveśād a-vidvān eva doṣa-upaplavaḥ kaścit atyakṣa-darśini puruṣa-sāmānye ko vivecayed yato atyakṣa-phalānāṃ keṣāñcit pravṛtti-nivṛttyor mahā atyakṣa-saṃyogam an-atyakṣa-darśini puruṣaatyakṣa-saṃyogam an-ālambana-samāropaṃ viniścitya atyakṣa-svabhāveṣv anupalabdhir niścaya-hetuḥ. na atyakṣaṃ dvayaṃ pañcasv artheṣv eko ’pi na

atyakṣe SV_16933 V2_07109 SV_17507 VN_02803 SV_15821 SV_14325 SV_13421 PV_04190 V2_05008 PV_04210 V3_11808 SV_16618 SV_17503 SV_15514 SV_15307 SV_16521 PV_03094 SV_17426 SV_08803 SV_08227 PV_03099 PV_02129 SV_17507 PV_02212 PV_02209 PV_03495 SV_17427 VN_04212 PV_03412 SV_07106 SV_17227 V1_03912 V3_01409 SV_02718 SV_10718 V3_09906 V3_04804 V1_03801 SV_04712 PV_04109 SV_07314 SV_10110 V2_06412 PV_04075 V3_02605 V3_08904 SV_00602 SV_00603 V2_06204 V2_06205 V2_06207 PV_04267 V3_05710 V2_07604 HB_03716 SV_06805 SV_10309 V2_06515 SV_10501 SV_00415 SV_00107 SV_00706 V3_08303 V3_12109 SV_06816

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ca bādhaka-sādhaka-pramāṇa-vṛttī. te ca na bādhitam ||43|| āgama-artha-āśrayā yuktir atiduṣkaram atyanta-satya-abhidhānaṃ tathā sarvagatve prayuktaṃ na pratijñā-antaratvam. kayācit pratyāsattyā anyatra bhavati. sā apy bhavitavyam iti. kiṃ tarhi bhāva-abhāvasya sādhyam arthaṃ kathaṃ sādhayet. ko hi viśeṣo -saṅkṣepa ucyate || ayogaṃ yogam aparair viśeṣaṇāt. ayogaṃ yogam aparair a-gatāv a-gatau ca prasidhyati | te ca hi tayoḥ pratibandhaṃ jānīyāt, tau ca -a-saṃvādiny an-iṣṭatvāt. kiṃ ca, yady -vacanena dṛṣṭa-pramāṇa-virodhasya apy iti cet. etad uttaratra niṣetsyāmaḥ, na asty santo ’py an-upalakṣyāḥ syuḥ. tathā hi – ko -saṃvādi vacanaṃ so ’rtha-vid yadi | na hy karaṃ proktam īdṛkṣa-anupalambhanam | tan na -abhidhānāni ca śāstra-dharmān a-pradarśya ekatva-hānir iti yat kiñcid etat. kiṃ ca, ’paraḥ | ekasya kāryam anyasya na syād abhāve liṅgaṃ tasya eva kathyate | tad na cet | vipakṣair bādhyate cet te prayāty bahu-bhāṣiṇi ||335|| yathā idam atiduṣkaram parasparam | moha-a-virodhān maitry-āder na chaktiḥ kva tanmaye | na alaṃ praroḍhum aneka-aṇu-sambandhena nitiṣṭhati || eka-aṇvprajñā-prakarṣa-dur-avagaha-gahane ’pi nirasya ānarthakyān nigrahasthānatvam. api ca ’py etad asty anyatra apy a-tānavam || ādiṣu janana-śaktir eva na sambhavati sā apy eva artheṣu śabdo nilīnaḥ syāt, uktam -mātratāyāṃ sā eva kathaṃ sidhyati. uktam sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam tan na sarvatra vyavacchedaḥ kriyate. uktam tan-nivṛttiḥ kathaṃ na gamikā iti. uktam sarvatra eṣa doṣas tulya iti cet, uktam asattvaṃ sattvaṃ vā iti cet, uktam ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam karaṇāt tatra api kṛta eva iti cet. uktam | iṣṭa-śabda-abhidheyatvasya āpto ātmany anyatra vā vijñāna-hetur iti. uktam vaśāt. tāvad dhi sa bhāvo ’sya na asti yāvad abhāvaḥ. na, sarva-upalambha-nivṛtter labhate na kim || dṛṣṭer vipratipattīnām -vṛttitaḥ ||24|| dṛṣṭer vipratipattīnām pātāt, ākāśa-kṣipta-vat. tathā ca ayam viruddha-siddhyā, yathā na śīta-sparśo uktā veditavyā, yathā na tuṣāra-sparśo viruddha-siddhyā, yathā – na śīta-sparśo uktā veditavyā, yathā – na tuṣāra-sparśo dhūmād iti. hetv-asiddhyā, yathā – na dhūmo ’pi dhī-dhvanī || vidyamāne hi viṣaye mohād go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād śabdaś ca kṛtaka ity anvayī. sāmarthyād eva abhyupaiti, tadā ayaṃ hetur eva syāt, yady sakṛt pratītir yathā syād iti. na ca -viṣa-vikāra-vat. tad-bhāve virodha-abhāvād -viṣa-vikāra-vat. tad-bhāva-virodha-abhāvād sarvo ’tra dṛṣṭāntaḥ. asattā punar viśeṣaṇam upalabdhi-lakṣaṇa-prāpta-sattvam. | su-ukta-abhyāsa-vivardhita-vyasanam ity pariṇāma-apekṣatvāt kārya-utpādasya. pariṇāma-apekṣatvāt kārya-utpādasya. nirloṭhitaś ca ayam artho ’sati nāstitā ity viśeṣeṇa viśiṣṭās ta evam ucyante. na punar

atyakṣe na abhimate. tat kathaṃ tad-vaśāt atyakṣeṣu na ca itarā | tad-arthasya aatyanta-a-satya-abhidhānam api. tatra ekasya atyanta-a-sambaddhaṃ ca idaṃ pratijñāṃ pratijñāatyanta-an-upakāre na syāt. tasmād vaktṛ-śrotror atyanta-anupalabdhi-lakṣaṇasya. tan-nivṛttau kā ’tyanta-anupalambhe sad-asator upalambha-sādhyeṣv atyanta-ayogam eva ca | vyavacchinatti dharmasya atyanta-ayogam eva ca | vyavacchinatti dharmasya atyanta-parokṣasya dṛṣṭy-a-dṛṣṭī na sidhyataḥ || atyanta-parokṣasya na sidhyataḥ. ke ca niratyanta-parokṣe ’rthe ’n-āgama-jñāna-sambhavaḥ | atyanta-parokṣe ’rthe ’visaṃvāda-anumānam. atyanta-parokṣe ’rthe pramāṇa-antara-vṛttir iti. ’tyanta-parokṣe ’rthe saṃvādanam itarad vā sarvaatyanta-parokṣeṣu pramāṇasya asti sambhavaḥ ||314| atyanta-parokṣeṣu sad-asattā-viniścayau || bhinno atyanta-prasiddha-viṣaya-satya-abhidhāna-mātreṇa atyanta-bheda-a-bhedau ca syātāṃ tadvati vastuni | atyanta-bhedataḥ ||163|| yady ete bhāvā vyāvṛttiṃ atyanta-vimūḍha-artham ā-go-pālam a-saṃvṛteḥ || atyanta-sa-ātmatām || tathā hi mūlam abhyāsaḥ atyanta-satya-abhidhānaṃ tathā atyanta-a-satyaatyantaṃ doṣa-nigrahaḥ || tan-mūlāś ca malāḥ atyantaṃ syandinyām agni-vad bhuvi || bādhakaatyaya-kālaś ca kālo ’lpīyān kṣaṇo mataḥ | atyayatāṃ sādhayitu-kāmo bandhakīm api atyalpam idam ucyate varṇa-krama-nirdeśo atyāsanne ca su-vyaktaṃ tejas tat syād atisphuṭam atra (145a) na hy ayaṃ janana-viśeṣa-lakṣaṇa atra – a-pratibandhād a-niyama iti. api ca, atra – grāhya-grāhaka-lakṣaṇa-ayogād iti. api ca atra – tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ atra – dharmi-pratipattāv a-bhedāt sarvaatra – na āgameṣu sarva-arthā upanibadhyante ’atra – bhāvānāṃ vyāvṛtti-samāśraya-vyavahāraatra – yathā asati niṣedhaḥ, a-sapakṣaś ca aatra – yathā-darśanam iyaṃ vyavasthā, na tu yathā atra – sambandhe ’py ekatra kṛtād anyatra a’tra a-kṣata-vāg janaḥ || uktaḥ prasiddha-śabdena atra a-janya-janakayoḥ ko ’yam āśraya-āśrayiatra a-pratipattiḥ. satā api te na tad-artha-aatra a-liṅgatvāt, ātma-parayor a-pratipatteḥ. atra akārṣīt svayaṃ śrutim | iṣṭa-a-kṣatim aatra akārṣīt svayaṃ-śrutim | iṣṭa-a-kṣatim aatra akiñcitkaraḥ katham asya sthāpayitā. tad ’tra agneḥ. etena vyāpaka-viruddha-siddhir uktā ’tra agneḥ. viruddha-kārya-siddhyā, yathā na śīta ’tra agner iti. etena vyāpaka-viruddha-siddhir ’tra agner iti. viruddha-kārya-siddhyā, yathā – ’tra an-agner iti. svabhāva-asiddhyā, yathā – na atra an-anubruvan | kevalaṃ siddha-sādharmyāt atra an-anubruvan | kevalaṃ siddha-sādharmyāt atra anityaḥ śabda iti bhavati. tasmān na avaśyaṃ atra anityatva-hetuṃ kṛtakatva-ādikam api kaścin atra anugāmi kiñcid rūpam asti. kevalaṃ tadatra anupalabdhi-mātram a-pramāṇam. bhāve kiṃ atra anupalabdhi-mātram a-pramāṇam. bhāve kiṃ atra anupalabdhir eva. ata eva iyaṃ kāraṇāt kārya atra anupalabdher liṅgād asattāyām upalabdher atra anubaddha-spṛham || artha-an-arthaatra antare ca pratibandha-sambhavān na kāryaatra antare ca pratibandha-sambhavān na kāryaatra antare. tena na iha pratanyate. na ca asann atra anyat kiñcid yathā-varṇita-lakṣaṇaṃ dravyam

atra HB_01012 SV_11817 V1_01404 SV_08626 VN_00219 HB_03001 SV_16930 PV_03110 V2_05909 V3_08102 SV_15919 V2_09503 SV_14321 V3_11101 V3_12408 PV_03144 V2_07811 V3_03502 HB_01206 V3_01005 V3_07401 VN_02710 VN_00114 HB_00803 SV_09914 V1_04403 PV_03421 VN_04004 VN_03009 NB_02004 VN_06806 VN_06717 VN_03812 SV_07114 VN_06412 VN_06201 VN_06301 V3_03809 PV_04122 SV_01217 V3_10303 SV_12225 V3_11405 V3_06109 SV_16823 VN_00507 VN_03502 V3_07006 SV_10617 V3_06905 PV_04175 V3_11505 NB_03094 HB_01103 V3_00203 NB_03047 VN_01011 HB_00701 HB_00703 HB_00701 V3_12503 PV_04228 V2_05504 V3_02609 SV_03930

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kiṃ na janayanti iti cet, janayanty eva, na sa eva sambandho ’vinābhāva-ākhyaḥ. na ca eva sarva-prāṇinām indriya-buddhir iti kim bhinna-pratibhāsa-ādir viśeṣa eva. na ca svabhāva-hetu-lakṣaṇaṃ ca siddhaṃ bhavati. virodho liṅga-liṅginor ity a-sambandha eva. tatra a-virodhād abhyupagama iti cet. na, sva-anurūpāḥ svabhāvataḥ || siddho iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. tarhi bhavatv a-sparśatvān nitya iti. na, tad-vyaktiḥ. tad-āśrayaḥ prayoktā iti. -śākhā-prabhavatvād vā, upayukta-phala-vat. hantṛ-ghāte caitra-a-punar-bhavaḥ | yathā -guṇa-vaktu-kāmate vacanam anumāpayet. nanv eva asti ity anvayinam eva hetum āha. idam īdṛśam || yad eva sādhanaṃ bāle tad eva deśa-kāla-dravya-niyama-ayogāt. tathā sarvatra sva-vāg-viruddha-abhidhānam. -mṛt-piṇḍayor upayoga-viṣaya iti cet, uktam -khyāpanād eva sāmarthyam iti cet, uktam tatra asiddham iti sādhyate. nanu ca -antara-sādhane samarthā iti nigrahasthānam. yathā ghaṭa-ādiḥ, san kṛtako vā śabda iti. iti iyān eva sādhana-vākya-prayogo jyāyān. deśa-kāla-dravya-niyama-ayogāt. tathā ca etat pramāṇasya rūpam uktam, upakārataḥ | āhuḥ pratikṣaṇaṃ bhedaṃ sa doṣo pūrvasya hetor a-sādhakatvān nigrahasthānam. vastu, tena anaikāntika-codanā iti. jñānaṃ tad anumānam. pramāṇa-phala-vyavasthā -lakṣaṇena eva nigrahasthāna-bhāva iti. iti. sa eva ayaṃ bhaṇḍa-ālekhya-nyāyo pratijñā-sannyāso nāma nigrahasthānam iti. -pratibandhād a-janako ’pi sthāpako bhavet. nir-anuyojya-anuyogān nigṛhīto vaktavyaḥ. iti mata-anujñā nigrahasthānam iti. nigraha-prāptaḥ sva-kaupīnaṃ vivṛṇuyād iti. na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. a-vṛkṣo dhātrī ity uktau ca bādhanāt || eka-śākhā-prabhavatvād vā upayukta-vad iti. asata ity asti sādhya-sādhanayor viśeṣaḥ. a-śaktir eva idānīntana-puruṣa-vat. -upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, kiṃ tarhi tādṛśo ’nupalambhasya eva abhāvāt. a-naṣṭa-sampradāyam eva anuvartata ity -viṣayaḥ. tato ’nyathā sati liṅge saṃśayaḥ. na ca utpatti-dharmakatvān nityam ity vastv-āśraya-anupalambho dharma ity ayam iti na sādhana-dharma-asiddhiḥ. na punar iti na sādhana-dharma-asiddhiḥ. na tu punar | dṛṣṭānta-ākhyānato ’nyat kim asty -rāgaḥ sarvajño vā vacanād iti. vyatireko kaścit sarvajño vā, vaktṛtvād iti. vyatireko -kāritā, yataḥ – ’yam eko ’pi samarthaḥ kim -viśeṣasya prāmāṇyād a-doṣa iti cet, uktam saṅghātatvāc chayana-āsana-ādy-aṅga-vad iti. pramāṇa-cintā-vyavahāra-parikleśaṃ yena na atra iti bhavati. na ca tatra kaścid agnir vaiyarthyāt. svayam eva akasmād agnir vyāpti-smaraṇe tat-sāmarthyād eva agnir idam āyātam – asato vyatireka-ayogād iti. bhāva-abhāva-samāśrayam | a-bāhya-āśrayam bhāva-abhāva-samāśrayam | a-bāhya-āśrayam -artham āha. tena an-aṅgam iṣer niṣṭhā sambandhe pratyaya-vṛttis tataḥ sāmānyam ity

atra anyathā-bhāvaḥ, svabhāva-a-vaiparītyāt. teṣu atra anyasya sāmarthyaṃ paśyāmaḥ. na api siddhyatra anyena sādhanena. na ca imāḥ kalpanā aatra aparam a-bhinnaṃ pratibhāsaṃ paśyāmo yadatra apy a-darśanam a-pramāṇayataḥ kramaatra apy a-samudāya-sādhyatvaṃ tad-avastham. nanv atra apy atīndriye virodha-asiddheḥ, anyatra apy ’tra apy atha vā dhvaṃso liṅgād anupalambhanāt | atra apy anupalabdhyā tan-nimittaḥ siddho atra apy anvayasya a-prādhānyād iti cet, iha tu atra apy uktaṃ śrotary api prasaṅga iti. tajatra apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ atra apy evam iti ced dhantur na a-maraṇatvataḥ || atra apy eṣa tulyaḥ prasaṅgaḥ – na ātmani atra api katham a-vyatireko vipakṣāt, kathaṃ vā atra api kathyatām | sāmyād akṣa-dhiyām uktam atra api kaścin niyama-hetur vaktavyo yata ime atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam atra. api ca yadi tat-saṃsthānaṃ bhinnaṃ mṛdaḥ, atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ atra api tad-ayoga-virahiṇā sāmānyena anvayo na atra api na evam-bruvatā pratijñā-antaraṃ pūrvaatra api na kaścit krama-niyamaḥ, iṣṭa-arthaatra api na kaścit pakṣa-dharma-sambandhaatra api niyama-hetur vaktavyo yata ime kecin atra api pare mūḍhā visaṃvādayanti lokam iti. ’tra api pūrva-vat || saṃvedanasya tādātmye na atra api pūrvasya eva hetor anaikāntikasya atra api pratijñāyāḥ sādhana-vākye prayogaatra api pratyakṣa-vat. trairūpyaṃ punar liṅgasya atra api yathoktaṃ kṛtvā cintyam eva, kiṃ te ’tra api. yathoktena nyāyena pūrvakasya a-sādhana atra api yady udbhāvite ’pi hetor vyabhicāre na atra api yadi kaścit pratibandhaṃ na atra api yadi tat-sādhana-vādinam abhūtair doṣair atra api yadi puruṣatvāc cauro bhavān api syāt, atra api yadi sādhana-vādinaṃ nigraha-prāptam atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na atra api loke dṛṣṭatvāt karpūra-rajata-ādiṣu | atra api vivakṣita-a-śeṣa-pakṣī-karaṇe hetoḥ atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. atra api śakti-puruṣayor na kiñcid virodhaatra api saṃhata-upakāriṇa eva iti kaḥ atra api satsu upalambha-kāraṇeṣv iti teṣām atra api samayaḥ śaraṇam. āgama-bhraṃśa-kāriṇām atra api sarvam evaṃ-vidham asad-vyavahāra-viṣaya atra api hetu-virodho yuktaḥ, pratijñayā hi hetor atra abhiprāyaḥ. sthitam etat – svabhāvaatra ayam eva śabda-vikalpa-pratibhāsy artho atra ayam eva śabda-vikalpa-pratibhāsy artho atra artha-anudarśanam || viśeṣe bhinnam ākhyāya ’tra asiddhaḥ, sandigdho ’nvayaḥ. sarvajña-vīta’tra asiddhaḥ, sandigdho ’nvayaḥ. sarvajña-vītaatra asmābhir ity apare nivarteran. te hi niratra āgama-prāmāṇya-cintāyām. na apy asya kaścid atra ātma-arthā ity an-uktāv apy ātma-arthatā atra ādaraṃ kṛtavān. na hy anumāna-ādi-nivṛttir atra ity asmai nivedayati. na api svayaṃ prāg eva atra iti prameyaṃ vyavasthāpya punas tatatra iti bhavati. na ca tatra kaścid agnir atra atra idam eva punar vācyam – katham asato ’nvaya atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam || tābhyāṃ sa atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam ||20|| tābhyāṃ atra, īpsita-pade punar aṅgam eva. tayā asiddhaatra ucyate. aneka-sambandhebhyaḥ kārya-dravya-

atra SV_09213 V3_03009 VN_02516 NB_03035 HB_02603 VN_04114 V1_00201 VN_04210 HB_00602 V3_02506 PV_04127 VN_04704 VN_03201 VN_04802 V1_04311 SV_09918 V2_07814 SV_09915 V2_07812 PV_03275 SV_16710 V2_07009 HB_00714 PV_04201 V2_06305 SV_00613 V2_09414 SV_08221 PV_04060 SP_00012 PV_04041 V2_06516 SV_10311 PV_02066 NB_03025 V3_03905 V3_01106 VN_06304 NB_02006 V2_05004 VN_06703 PV_04107 PV_04065 SV_06913 PV_04062 NB_03036 NB_02038 PV_03293 PV_03198 PV_02227 V3_04507 SV_02306 SV_10429 V1_00310 SV_14615 V2_05609 NB_02018 V3_02001 SV_10604 V3_06806 PV_04045 V2_06111 NB_02031 V2_05609 SV_00215

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-a-prayogān nir-viṣayasya naño ’-prayoga ity āgame tu diṅ-mātra-darśanam etat. pratijñātasya śabda-anityatvasya tyāgād iti. so ’sad-vyavahāra-viṣayaḥ. na upalabhyate ca abhāva-hetur abhāva-vyavahāra-hetur vā. syād etat, varṇa-krama-nirdeśavad iti vatir -ādikaṃ pramāṇam asti. pramāṇasya sato prakaraṇe tasya apy arthavattvāt. tasmād na sa trividhād dhetor anyatra asti ity sādhyaṃ syāt, tac ca pratikṣiptam iti na saṅketa-anuvidhāyinām | na ity anena uktam ’mūn eva śabdān prayuñjate, na aparān. na ca nigrahasthānam. na ca na asty ātmā ity na apy artha-a-pratītiḥ sāmarthyāt. na hy sūcayati. sa bāhyo ’rthaḥ syāt, yady na ca a-hetoḥ svabhāva-niyamaḥ. tasmān na na ca a-hetoḥ svabhāva-niyamaḥ. tasmān na yata ime kecin naśvara-ātmano jātā na ca yata ime kecin naśvara-ātmāno jātāḥ. na ca adhyakṣa-smṛta-ākārāṃ saṃvittiṃ buddhir | khādec chva-māṃsam ity eṣa na artha ity | khādec chva-māṃsam ity eṣa na artha ity a-pūrvam artha-kramam āśrayata iti kim ākhyātaṃ lakṣaṇaṃ tu na bhidyate || tena na, tad-vyabhicārāt, yathā – na śīta-sparśo sā vyabhicāriṇī ||5|| yathā na śīta-sparśo -abhāve ’nupalambhāt siddhā vyāvṛttiḥ. uktam eva tathā-upalabdhānāṃ vikalpanāt. uktaṃ ca || ukto ’n-ukto ’pi vā hetur viroddhā vādino || yoga-upādhī na tāv eva kārya-kāraṇatā | sādhyaṃ yatas tathā na iṣṭaṃ sādhyo dharmo bhaved vā pramāṇam ity a-pratikṣepaḥ. tad bhaved vā pramāṇam ity a-pratikṣepaḥ. tad | yathā jala-āder ādhāra iti cet tulyam prayogaḥ. asaty agnau na bhavaty eva dhūmaḥ, śabdānāṃ na kaścid artha-niyamaḥ, nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ | (6ab) nyāya-cintāyāṃ punar na dvayor ekasya apy a-sapakṣe ca asattvam eva niścitam. anumeyo nāstitā asati | niścitā (9abcʼ) anumeyo na utpatti-vināśāv iti siddhaṃ bhavati. || virodha-udbhāvana-prāyā parīkṣā apy ayogād astu bādhanam | viruddha-aikāntike na eka-śabdena ucyeta. ko virodhaḥ syāt. uktam -prasādhanāt | duṣyed vyartha-abhidhānena na -prāptaḥ, sa upalabhyata eva. na tathā iti. vyāpaka-viruddha-upalabdhir yathā, na pratyakṣāt parihīyate || apavādaś caturtho tila-ādiṣu || pratyuktaṃ lāghavaṃ ca -daṣṭa-aṅga-hāni-vat || ātmīya-buddhi-hānyā ’pi tulya iti tathāvidha-udbhāvanam apy -ayogāt. tan-niyata-deśa-kālatvād dhūmo sva-nimitta-sāmagrī-yogya-sannidhānaḥ sarvo -sādhane na anumānam, an-anvayāt. na hy tathā na caitrasya putro bhavati ity vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. iti. kāryaṃ yathā vahnir atra dhūmād iti. na iti cet, tad anyatra api samānam. na, bhāva-abhāva-ubhaya-dharma ity ucyate. tad bhāva-abhāva-ubhaya-dharma ity ucyate. tad ’-prakṛter no ced anyatra sā samā || atha ’-gamaka ucyate, yathā – na agnir -prakārā. svabhāva-anupalabdhir yathā – na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir -lakṣaṇās trayo hetavaḥ, yathā agnir

atra uttaraṃ vakṣyate. tasmāt santy abhāveṣu atra udāharaṇam – pretya a-sukha-prado dharma iti. atra upagata-pratijñā-tyāgāt pratijñā-hānau atra upalabdhi-lakṣaṇa-prāpto ghaṭa ity ukte atra upalabdher upalabhamāna-dharmatve taj-jñānam atra upāttaḥ so ’nyadā apy an-anurūpaṃ gṛhṇāti ’tra eva antar-bhāvāt pramāṇe (1bʼ) atra eva asya ānarthakyān nigrahasthānatvam. api atra eva niyata ucyate. tatra sādhana-dharmaatra evam a-vacane ’pi pakṣe kiñcid virudhyate. atra eṣāṃ pratiṣedho virudhyate || naimittikyāḥ atra kaścic chabde parokṣaḥ sākṣī, yata idam evaṃ atra kaścit pratijñā-virodho na asty ātma-śabdaatra kaścit samayaḥ pratyāyana-a-viśeṣe ’py evam atra kaścid upādāna-viśeṣa-abhāva-kṛtaṃ kāryaatra kaścid dhetoḥ svabhāva-pravibhāgaḥ. tadatra kaścid dhetoḥ svabhāva-pravibhāgaḥ. tadatra kaścin niyāmakaḥ svabhāvasya asti sarvaatra kaścin niyāmakaḥ svabhāvasya asti, sarvaatra kā || tāṃs tān arthān upādāya sukha-duḥkhaatra kā pramā ||318|| kvacid apy arthe atra kā pramā ||36|| prasiddho loka-vādaś cet atra kāraṇam. tasmān na prameya-vacanena kiñcit, atra kārya-liṅgena svabhāvo ’py eka-deśa-bhāk | ’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a’tra kāṣṭhād iti. nimittayoḥ punar virodhe gamikā atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc atra kiñcid asmābhiḥ prakṛtyā api kecid eka-jñāna ’tra kim | na hi tasya ukti-doṣeṇa sa jātaḥ atra kim | bhedāc cen nanv ayaṃ śabdo niyoktāraṃ ’tra kevalaḥ || ekasya dharmiṇaḥ śāstre nānāatra keṣāñcit svabhāvānām arthānāṃ vā darśanaatra keṣāñcid arthānāṃ svabhāvānāṃ vā darśanaatra ca || pratikṣaṇa-vināśe hi bhāvānāṃ bhāvaatra ca asti dhūma iti kārya-hetoḥ prayogaḥ. atra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. atra caturbhiḥ svarūpa-nipāta-iṣṭa-svayaṃ-padaiḥ, atra jaya-parājayau, sādhana-ābhāsena artha-a’tra jijñāṣita-viśeṣo dharmī. sādhya-dharma’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ atra tad-uktasya hetor doṣam an-udbhāvya vikāraatra tad-yathā | a-dharma-mūlaṃ rāga-ādi snānaṃ atra tadvad asti virodhitā || a-bādhya-bādhakatve atra. tasya upalabhya-abhimatasya anupalabdher atra tasya prasādhanāt || yadi kiñcit kvacic atra tādṛśo ghaṭa upalabhyata ity ukte sāmarthyād atra tuṣāra-sparśo vahner iti. kāraṇa’tra tena uktam upaghāta-jam | kevalaṃ tatra atra teṣv eva krama-pātiṣu | kiṃ na a-kramaatra tyāgo na tu viparyaye | upabhoga-āśrayatvena atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ’tra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ. ’tra dṛṣṭāntaḥ. asattā punar atra anupalabdhir atra dṛṣṭānto ’sti, sādhana-antara-abhāvāt tatatra dṛṣṭo vidhir nāśe ’pi virodhāt. evaṃ ca atra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. atra dvau vastu-sādhanau, ekaḥ pratiṣedha-hetuḥ. atra dharmiṇaḥ prakṛtatvād iti cet, na, dharmiatra dharmiṇi vyavasthitāḥ sad-asattvaṃ atra dharmiṇi vyavasthitāḥ sad-asattvaṃ atra dharmī prakṛtas tatra śāstra-artha-bādhanam | atra dhūma-abhāvād iti. kāraṇa-anupalabdhir atra dhūma upalabdhi-lakṣaṇa-prāptasya atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ atra dhūmāt, vṛkṣo ’yaṃ śiṃśapātvāt, pradeśa-

atra SV_00604 NB_02017 V2_06206 SV_00604 SV_00605 V2_06207 NB_02039 PV_03146 PV_02157 PV_02046 SV_08718 SV_08501 SV_14525 SV_12414 SV_10003 VN_05005 V2_07110 HB_02811 SV_10220 SV_01622 V3_04102 SV_08609 VN_04815 VN_02302 PV_03003 V2_08007 VN_03205 SV_10628 V3_06908 SV_13226 SV_00506 V2_07401 PV_02089 PV_04144 HB_03803 HB_03105 SV_16914 HB_01607 V3_10704 VN_01208 V3_07801 SV_16826 VN_02406 VN_02505 PV_04225 V2_05411 HB_02702 SV_00907 SV_07921 SV_08712 V3_04810 HB_01708 SP_00014 SV_12305 SV_06714 V2_06807 SV_03619 V1_03404 PV_04022 V3_13012 SV_08607 V3_10704 PV_02214 V1_01503 SV_03025

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viruddha-kārya-siddhyā, yathā na śīta-sparśo ’yaṃ śiṃśapātvād iti. kāryaṃ yathā vahnir -kārya-siddhyā, yathā – na śīta-sparśo -sparśo ’tra dhūmāt. hetv-asiddhyā, yathā na dhūmo ’n-agneḥ. svabhāva-asiddhyā, yathā na an-agner iti. svabhāva-asiddhyā, yathā – na vahner iti. kāraṇa-anupalabdhir yathā – na | tadvatā yojanā na asti kalpanā apy tādṛśaḥ || tayor a-sama-rūpatvān niyamaś ca | hetor vaikalyatas tac cet kiṃ tad eva kārakāḥ syuḥ, na anye ’-tat-svabhāvatvād ity hi kaścid dhetur na anyaḥ svabhāvād ity asya jātam iti kathaṃ vinaṣṭo nāma. nanv paśyāmaḥ. puruṣāṇāṃ samāna-dharmatvāt. uktam jātasya tad-bhāve ’nya-anapekṣaṇāt. uktaṃ ca anityaḥ śabdo nirodha-dharmako dhvāna iti. itarā | tad-arthasya a-pratiṣṭhānād yukter -lakṣaṇo vā sambandhaḥ syāt. ayaṃ ca prakāro api kācit syāl liṅga-atiśaya-bhāvinī ||200|| saṅghātatva-a-darśanād vyatirekam. ko hy avarugṇe ’sti, vināśāt tiro-dhānād vā iti na tena eva ca tat-kāryaṃ kartavyam iti ko yathā devadatta gām ānaya kṛṣṇām iti. -dūṣaṇaṃ ca, tad-abhāve mithyā-pralāpād -asattvataḥ || arthakriyā-samarthaṃ yat tad atipatati. arthakriyā-samarthaṃ yat tad pṛthak samūhe bhāva-śabda-prayogād iti, na artha-an-apavādibhiḥ | vastv eva cintyate hy artha-an-apavādibhiḥ | vastv eva cintyate hy saṅkulā pratipattiḥ syāt. vakṣyate ca -ādāv upayujyate, saṃśayāt. dvitīyā tv -jñāpana-aṅgād a-pratīteḥ. prathamā tv -ādīnāṃ gatiḥ katham || saṃyogāc cet samāno ’py atra sādhyatvāt kevalasya na | yady evam -rājya iva rājā tapo-vanaṃ gacchati iti kim iti cet, idam eva asmābhir ucyamānaṃ kim parimita-vyākhyātṛ-puruṣa-paramparām eva ca niyuṅkte. yadi nāma kadācit kiñcit kathañcid yadi vaktā ca syāt sarvajñaś ca. yady doṣa iti cet, an-uttaraṃ bata, doṣa-saṅkaṭam hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar kāraṇād anyathā racanā-darśanāt. api ca, prakhyāpana-a-sāmarthyāt. na prativādino ’py -dṛṣṭānte pratijñā-hānir nigrahasthānam ity | vyavahāraḥ sa ca asatsu na iti prāptā | vyavahāraḥ sa ca asatsu na iti prāptā abhāva-vyavahāraḥ sādhyate. uktam ’nyathā api sambhavād iti nivedayiṣyāmaḥ. -ākāra-viśeṣavatī ca na syād iti cet. uktam vā a-viśeṣāt sarvo janakaḥ syād iti. uktam pratītiḥ. sādhya-dharma-sāmānyena samāna ity syāt. kiṃ na bhavati. kṣaṇikatvāt, uktam -buddher a-sambhavāt | kārya-ādi-śrutir apy -abhāve sarvas tad-ātmā na vā kaścit. na ca śabdena codyeran bahubhir vā iti svātantryam -vat. tena eva kasmād upakriyata iti cet, | khasya svabhāvaḥ khatvaṃ ca ity iti cet, nanu sā eva tayoḥ pratyāsattir eva siddhau cet tasya śaktatā || uktam api iti na tāv ekatra staḥ. tan na bhinnāś ca taj-janakāś ca svabhāvena iti ko sandeha-hetutvād ity uktam. ko hy ajñānam ukteś ca anyad ayuktimat | vyākhyeyo īhā-vaśena udaya-astamaya-ayogāc ca. buddhir upalakṣita iti tad-avasthaḥ prasaṅgaḥ. ko hy

’tra dhūmāt. hetv-asiddhyā, yathā na atra dhūmo atra dhūmād iti. atra dvau vastu-sādhanau, ekaḥ ’tra dhūmād iti. hetv-asiddhyā, yathā – na dhūmo atra dhūmo ’n-agneḥ. svabhāva-asiddhyā, yathā na atra dhūmo ’nupalabdheḥ. etena vyāpaka-svabhāvaatra dhūmo ’nupalabdher iti. etena vyāpakaatra dhūmo vahny-abhāvād iti. kāraṇa-viruddhaatra na asty ataḥ || yady apy anvayi-vijñānaṃ atra na īkṣyate | sajāti-vāsanā-bheda-pratibaddha atra na uditam || tad-dhī-vad grahaṇa-prāpter atra na eva kiñcid viruddham asti. ekatve tu atra na kiñcid bādhakam. a-bhede tu syātāṃ nāśaatra na tasya kiñcid bhavati na bhavaty eva atra, na mantro nāma anyad eva kiñcit satyaatra na vināśo nāma anya eva kaścid bhāvāt, atra na śabda-punaruktaṃ pṛthag vācyam arthaatra na sambhavaḥ ||44|| anyathā a-sambhava’tra na sambhavati. kuto viṣaya-viṣayi-bhāvaḥ. atra na sarva-anupalabdhir a-pramāṇam. pramāṇam atra niyamaḥ saṃhatair avaśyaṃ parārthair atra nir-bandhaḥ. tac ca upalabhya-madhya-rūpaṃ ’tra nyāyaḥ. api ca, bhinnā viśeṣā janakā (170c) atra padānāṃ yathā-kāmaṃ prayoge ’pi na arthaatra para-upatāpa-vidhāne ’pi tattva-aatra paramārtha-sat | anyat saṃvṛti-sat proktaṃ atra paramārtha-sat | asanto ’-kṣaṇikās tasyāṃ atra pratijñāyāḥ prayogaḥ, na api hetoḥ, yena atra pratibaddhaḥ phala-udayaḥ ||210|| arthakriyā atra pratibaddhaḥ phala-udayaḥ ||57|| na hi śabda atra pratiṣedhaḥ. tasmād eka-gati-śaktiatra pramāṇaṃ niścaya-phalatvāt. sā ca prayogaatra pramāṇam, niścaya-phalatvāt. tad-bhāva-mātra ’tra prasaṅgo hema-sūtayoḥ | dṛśyaḥ saṃyoga iti atra bādhā syān na anya-an-utpādya-śaktikaḥ || atra brūmaḥ. puruṣa-pratibhā-kṛte ca sādhanatve atra-bhavataḥ paruṣam iva ābhāti. tasmāt tīra-aatra bhavatām api śṛṇumaḥ. tatra kaścid dviṣṭa-aatra-bhavato darśana-patham atikrāmet, hanta, aatra bhavato manda-buddhi-cakṣuṣo ’nupalabdhir atra-bhavān dṛṣṭi-rāgeṇa praveśyamāno ’pi na atra bhavān vipakṣaṃ pratyeti. sādhya-abhāvam. atra bhavān svam eva mukha-varṇaṃ sva-vādaatra, bhāvato mithyā-pratipatter iti. idaṃ atra bhāṣya-kāra-mataṃ dūṣayitvā vārttika-kāro atra mūkatā || satāṃ ca na niṣedho ’sti so ’satsu atra mūkatā ||17|| satāṃ ca na niṣedho ’sti so atra yathā paryudāsa-vṛttyā apekṣāto ’bhāvaatra yathā rakto bravīti tathā virakto ’pi iti atra yathā vyatireko viśeṣa-pratyayāś ca atra. yady a-viśeṣaḥ syāt syād etad iti. yathā ca atra yadi sādhya-dharma-sāmānyena eva iti, syāt atra yādṛśasya kriyā. sa katham eka-kṣaṇa-bhāvy atra lāghava-arthaṃ niveśitā || tad-bhāva-abhāvāt atra laukika-vaidikayoḥ svabhāva-bhedaṃ paśyāmaḥ. atra vaktuḥ. tad iyam ekā śrutir bahuṣu vaktṛatra vastu-svabhāvair uttaraṃ vācyam, ya evaṃ atra vā kiṃ nibandhanam ||67 || yadā ekā api strī atra vicāryate – kathaṃ tat tasya darśanam iti. atra vinā apy asmāt kṛtakaḥ śabda īdṛśaḥ | sarve atra viruddhāvyabhicārī. tad ayam abhyupagama’tra virodhaḥ. eka-rūpa-vikalas tad-rūpo na syāt, atra virodho yadi vaktā ca syāt sarvajñaś ca. ’tra virodho yas tad-virodhāc ca tanmayaiḥ || atra vivarteta, sā ca a-pratyakṣā vivṛttā api na atra viśeṣaḥ śabdā vā enam upalakṣayeyus tal-

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’bhidhānān na tadvat-pakṣād viśeṣaḥ. ko hy -yogyatvāt. tasyā apy etat tulyaṃ prāmāṇyam tad eka-saṅkhyā-vivakṣā apy vivakṣitaḥ puruṣo rāga-ādimattvād iti. -liṅga-bhūta-pramāṇa-atiśaya-śāsanatvād iti. kapila-ādayaḥ, parigraha-āgraha-yogād iti. rāga-ādimān vā, vacana-āder iti. sandigdho dharmaś ca niyojyatām || tato liṅga-svabhāvo sa sarvo ’nityaḥ, yathā ghaṭa-ādir iti. yathā agnau śīta-vinodana-ādiḥ. na hy yathā agnau śīta-pratīkāra-ādiḥ. na hy anityaḥ śabdo nityo vā iti. na hy vacana-bhedaś ca dharmiṇi na syāt. uktam vyāpaka-svabhāva-asiddhir uktā, yathā na -asiddhir uktā veditavyā, yathā – na iti. vyāpaka-anupalabdhir yathā – na -rūpa-upanyāsena vā prayujyate, yathā – na iti. viruddha-kārya-upalabdhir yathā – na svabhāva-viruddha-upalabdhir yathā – na uktam – agni-hotraṃ juhuyāt svarga-kāma ity naṣṭa-a-jāteṣu vā yathā || mato yady upacāro vyavahāras tad-āśrayaḥ || vyavahāra-upanīto tad-āśrayaḥ ||77|| vyavahāra-upanīto saha-uktiḥ sāmya-dṛṣṭaye || udāharaṇam apy sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy ca sa tal-lakṣaṇo dharmiṇi hetuḥ syān na ca ity etena varṇitam || tathā eva dharmiṇo ’py kevalasya sāmarthye ’pi vyaktīnāṃ kvacid apy tad bhavati. tac ca prāg eva asti iti kim -lakṣaṇau sādharmya-vaidharmya-prayogau. kathaṃ tasya eva liṅga-liṅgi-bhāvaḥ. na ca tādṛśaṃ pratyayaṃ janayanti iti kim parārtham anumānam, kāraṇe kārya-upacārāt. duḥkha-samāśrayaḥ || tathā api na virāgo ca darśayan ||25|| ity antara-ślokāḥ. -hānitaḥ | bhedaḥ sāmānya-saṃsṛṣṭo grāhyo na śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. sukha-ādir iti pūrva-vat | virodhitā bhaved a-niścita-lakṣaṇatvān na kaścid dhetuḥ syāt. jñāna-janane yac chaktaṃ śaktam eva tat | ’-prakṛter no ced anyatra sā samā || śakrasya mūrdhā yady agnir eva saḥ | śakrasya mūrdhā yady agnir eva saḥ | ’nyatra na asti ity an-ubhayaṃ param ||183|| abhāvo ’pi syāt. apārthika-anupalabdhiḥ. abhāvo ’pi syād ity apārthikā anupalabdhiḥ. sāmānyena svalakṣaṇaṃ samānam iti pratyeyam eva asato virahād iti, vyabhicāri vā. taj-janyam alpaṃ syān na vijātimat | ādi-van no cen na paścād a-viśeṣataḥ ||160|| yuktā, kavi-samayād iva pāṭhakānām. pravṛttir yuktā, śiṃśapā-ādi-bheda-vat. -saṅghāte śrutiḥ kalakale katham ||255|| bhāvānāṃ na an-utpattimatāṃ yadi ||281|| -abhāve ’py avasthiteḥ | na sthitiḥ (145bcʼ) -apekṣaṃ tac cec chaktaṃ na kevalam ||105|| -nānātva-pratipatter a-nānā-ekaṃ jagat syāt. na gamayet. pramāṇa-antara-bādhā cet (19c) -antara-upādhi-vāde ’pi samānaḥ prasaṅgaḥ. kartṛtvaṃ sa kiṃ tasya eva vastunaḥ ||175|| vacane vā asya katham abhāvo ’n-uktaḥ. an-anubhūtāyāṃ tad-vyaktatva-a-viniścayāt || iti. dadhi khādeti codita uṣṭram api khādet. ’-vibhāga iti pakṣe ’yaṃ virodha uktaḥ. cet siddhaṃ sārūpye ’sya sva-vedanam ||

atra viśeṣo vyāvṛttir jātir vyāvṛttimān jātimān atra viṣaye. asan-niścaya-phalā api sā. asattāyām atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā atra vaidharmya-udāharaṇam – ye grāhya-vacanā na atra vaidharmya-udāharaṇam, yaḥ sarvajña āpto vā atra vaidharmyeṇa udāharaṇam – yo vīta-rāgo na ’tra vyatirekaḥ, sarvajño vaktā na upalabdha ity ’tra vyapadeśe niyojyatām | nivartate vyāpakasya atra vyāpti-sādhanaṃ viparyaye bādhaka-pramāṇaatra śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv atra śabda-arthaḥ samarthas tad-anubhava-āptāv atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī atra śabdānāṃ svātantrya-abhāvād iti. api ca, atra śiṃśapā vṛkṣa-abhāvāt. sarvatra ca asyām atra śiṃśapā vṛkṣa-abhāvād iti. sarvatra ca asyām atra śiṃśapā, vṛkṣa-abhāvād iti. svabhāvaatra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. atra śīta-sparśo dhūmād iti. viruddha-vyāptaatra śīta-sparśo vahner iti. viruddha-kāryaatra śva-māṃsa-bhakṣaṇa-deśanā-vikalpo bhavatv ’tra sa iṣṭo yan nibandhanaḥ | sa eva sarva’tra sa eva a-śliṣṭa-bheda-dhīḥ | sādhyaḥ ’tra sa eva āśliṣṭa-bheda-dhīḥ | sādhyaḥ atra sadṛśaṃ tena varṇitam | pramāṇānām abhāve hi atra sadṛśam āha – na santi pramāṇāni prameyaatra sādhya-dharmo bhavet. pratyakṣa-anumāne hi atra sādhyatvāt kevalasya na | yady evam atra atra sāmarthya-asiddher a-grāhyatvam. samarthā atra sāmarthyaṃ vahny-ādīnām. tasmāt tad-anatra sāmarthyād eva pratijñā-artha-pratīter na atra sāmānya-viśeṣa-bhāva-vikalpaḥ sambhavati, atra sāmānyena. yathā-bhāvam eva a-saṃsṛṣṭaatra sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ ’tra svatva-dṛṣṭer yathā ātmani | na tair vinā atra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py atra svalakṣaṇam ||89|| samāna-bhinna-ādy-ākārair atra hi trayam a-pramāṇakam abhyupeyam – atra hetur aikāntiko yadi || krama-kriyāatha a-pradarśita-pratihetur hetuḥ, yathā āha – atha a-śaktaṃ kadācic ced a-śaktaṃ sarvadā eva atha atra dharmī prakṛtas tatra śāstra-arthaatha an-agni-svabhāvo ’sau dhūmas tatra kathaṃ atha an-agni-svabhāvo ’sau dhūmas tatra kathaṃ atha anayoḥ kaścid atiśayo ’sti yena ayaṃ tathā atha anya-upalabdhyā anupalabdhi-siddhir iti atha anya-upalabdhyā anupalabdhi-siddhir iti atha anyad eva. kiṃ ca ataḥ. yadi svalakṣaṇaṃ atha api tad-abhimatāt kutaścin nānā-bhāva evaṃatha api tapasaḥ śaktyā śakti-saṅkara-saṅkṣayaiḥ | atha api pācakatvam iti sāmānyam eva kiñcid atha api bhāva-śaktiḥ syād anyatra apy aatha api syāt – a-vidhāya niṣidhya anyat pradarśya atha api syāt – pratiniyatāḥ te saṃskārāḥ atha api syāt – bhavatu nāma svabhāva eṣa atha api syāt – sthāpaka āśrayaḥ sāmānyasya atha api syāt, na vema-rahitaḥ kuvindaḥ paṭaṃ atha api syāt, pratibhāsamānam api sāmānyam anatha api syād ubhaya-vyavacchede pramāṇa-antaraṃ atha api syād bhinnā eva śaktayaḥ śaktimato atha api syān na eva kaścid a-kārako ’sti. atha abhāvam eva na icchet. tena a-vacanam. tad atha arthasya eva kaścit sa viśeṣo vyaktir iṣyate atha asty atiśayaḥ kaścid yena bhedena vartate | atha asty anayor vibhāgo na kaścid virodhaḥ, atha ātma-rūpaṃ no vetti para-rūpasya vit katham |

atha PV_03438 SV_17505 PV_03115 VN_06002 VN_06503 VN_05216 SV_00417 V2_05804 PV_03197 SV_06909 VN_06306 V1_03201 SV_08725 PV_03191 V3_04206 SV_01624 V3_09306 V1_03311 SV_11015 SV_16513 SV_15921 SV_09025 VN_04712 SV_06109 SV_13003 V2_05002 VN_06207 SV_13904 SV_03010 PV_04254 VN_01320 V3_02507 VN_06611 PV_03451 SV_08807 VN_05513 SV_07211 SV_09019 VN_03106 SV_11227 SV_09605 V3_07604 SV_12821 SV_11818 V3_00711 VN_06401 VN_06603 V3_02501 V2_07103 SV_17102 PV_04078 PV_02265 SV_13608 SV_12810 SV_12723 SV_11410 SV_11610 SV_10515 V3_06704 SV_15214 SV_09306 PV_02010 PV_03465 SV_07510 SV_10911

atha

73

| tat kiṃ sita-ādy-abhivyakteḥ para-rūpam sidhyet pramāṇaṃ yady evam a-pramāṇam | sā sattā sa ca sambandho nityau kāryam pṛthaṅ-nigrahasthāna-vyavasthāpane proktaḥ. iti na idam ato nigrahasthāna-antaram. nir-viṣayam uttaraṃ prasajyeta. sādhya ity anavasthānād a-pratipattiḥ syāt. ity anavasthānād a-pratipattiḥ syāt. -a-niyamāj jñānam uktaṃ sāmānya-gocaram || ādayo dur-mati-vispanditāni ity upekṣanīyāḥ. -a-pratipādanād bhūta-doṣa-an-abhidhānāc ca. yata iyaṃ pratītiḥ, na sārūpyād iti cet, bhedāt sahakāriṇo ’-kārakāḥ syuḥ. paryāyeṇa cej jñāna-janane samartho viṣayo ’kṣa-vat | viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti. kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. apy a-vyaktis tulyā ity asty eva sāmānyam. -kṛta iti tasya eva prāmāṇyaṃ yuktam. -saṅkarāt katham a-niścinvan pratipadyeta. tattvaṃ vyācaṣṭe na apara iti na nyāyyam. na puruṣaḥ śabde, tad-ātmany an-upakārāt. anvayo ’sti, bheda-lakṣaṇam eva tu sāmānyam. prati-deśaṃ bhāṣāṇāṃ kiñcil lakṣaṇam asti, ghaṭa-ādi-śabdeṣv artha-antara-vyavacchedaḥ, nityatve ’py an-āvaraṇa-sambhavāt ||251|| prāmāṇyam. tat punas trairūpyam anumeye hy evaṃ-prakārā api vyavahārā loka iti. pūrvāpara-rūpa-hāny-upajanana-lakṣaṇatvāt. ca sva-upādhīn iti tad-avasthaḥ prasaṅgaḥ. api || bhinna-a-bhinnaḥ kim asya ātmā bhinno -vyapekṣa-a-bhedaṃ dharma-antaraṃ bhavati. evam a-vacane ’pi pakṣe kiñcid virudhyate. -lābham abhyupaiti, apa-siddhānto bhavati. anyasya apy asty avaśyam idaṃ dvayam || bhedasya api kutaḥ parasparaṃ bhedaḥ. grāhaṇīyaḥ, yathā asya pratipattir bhavati. ādhāro ’sti. tan na ādheyatā asya vṛttiḥ. -vādo na syāt, syād uṣṭro dadhi syān na iti. evaṃ-vidhaḥ pratijñā-hetvor virodha iṣṭaḥ. tat kutas tan-nivṛttyā satya-arthatā. vācye kaścid viśeṣo ’sti ity uktam etat. ’sti iti nirloṭhitam etat pramāṇa-vārttike. samartheṣu vyarthā syād anya-kalpanā. sāmarthyaṃ paśyāmaḥ. na api siddhy-upāyam. piṇḍo viṣāṇī go-gavayayor anyataratvād iti. eva aparasya an-udbhāvanān nigraha-arhaḥ. iti. sa evam uktavān paryanuyujyate. -sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. ’rtha-gatiḥ kim etad dviṣṭa-kāmitam ||40|| kathaṃ tad eva yugapad dveṣyaṃ ca kāmyaṃ ca. padārtheṣv a-vivādataḥ || a-sādhyatām a-sāmarthye tasya dīkṣā-ādy-anantaram | ca doṣaḥ prāg eva kīrtitaḥ ||260|| ca sarveṣāṃ kāla-bhedo na yujyate | (250ab) -ādi-van māṇavaka-ādiṣv iti pauruṣeya eva. viruddha-vyakti-sambhavaḥ ||228 || -viparyayaḥ | śabdeṣu yuktaḥ (232bcʼ) ’pi iha vyāmūḍha iti smāryate. yathā ayam eva anantara-udāhṛtaḥ prayogaḥ. vyatirekasya virodhi-vyāpanād yadi ||287|| upādhi-bheda-apekṣo vā svabhāvaḥ kevalo | iṣṭa-siddhir asiddhir vā dṛṣṭānte saṃśayo kṣaṇa-bhaṅgaḥ prasajyate | sa ca jñāto anekatra jñāna-hetuḥ. ata eva vyakter anyā eva ity artha-avisaṃvādād anumānam api.

atha ātmanaḥ || para-rūpe ’-prakāśāyāṃ vyaktau atha iha kim | na hy ekaṃ na asti satya-arthaṃ atha iha kim || yasya abhāvaḥ kriyeta asau na atha uttara-pakṣa-vādy evaṃ vikṣipet, tasya api atha uttara-vādinaṃ bhūtaṃ sādhana-doṣam atha uttaraṃ bravīti, kathaṃ na uccārayati. tad atha upalabdhy-abhāvo vinā anupalabdhyā syāt. atha upalabdhy-abhāvo vinā anupalabdhyā syāt, atha eka-āyatanatve ’pi na anekaṃ gṛhyate sakṛt | atha eka-vṛtter aneko ’pi yady eka-śrutimān atha kañcid doṣam udbhāvayati, kañcin na, na tadā atha katham idānīṃ sato rūpaṃ na nirdiśyate. na atha kartṛtvaṃ sa kiṃ tasya eva vastunaḥ ||175|| atha kasmād dvaya-adhīna-janma tat tena na ucyate atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva atha kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta anyad eva atha kā iyam a-vyaktiḥ. adṛśya-ātmatā. nanv anena atha kā iyam artha-saṃvid yā pramāṇa-phalam. yad atha kiṃ na eva sa tādṛśaḥ puruṣo ’sti yo niratha kutaścid atiśayād buddhi-indriya-ādīnāṃ sa atha ca puruṣaḥ śabdānāṃ prayoktā ity a-laukiko atha ca prakṛtyā kecid eka-jñāna-ādi-phalāḥ kecin atha ca sampradāya-vaśāt tā lokas tathā eva atha jñeya-ādi-padeṣu katham, na hy a-jñeyaṃ atha tac chabda-rūpaṃ nityaṃ syād upalabhya’tha tat-tulye sad-bhāvo nāstitā asati | niścitā ( atha tad upakṣepam abhyupagacchaty eva, tadā apy atha tad-rūpa-āvaraṇānāṃ ca vyaktis te vigamo atha tā api śakty-upakāriṇyaḥ śaktayo bhinnā eva ’tha dravatā katham | a-bhinnā ity ucyate buddhes atha dravyād artha-antaraṃ dharmaḥ, tadā tasya atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. atha na abhyupaiti, pakṣo ’sya na sidhyati iti. atha na utpadyate tasmān na ca tat pratibhāsinī | atha na sa tasya samāna ātmā. tathā sati tadatha para-upatāpana-arthā, tadā api kiṃ trir atha punaḥ sato ’pi sāmānyasya a-vyaktasya atha punar a-saṃsṛṣṭāv ākārau pratipadya saṃharet. atha punar asya upalabdhi-lakṣaṇa-prāptir lupyate, atha punar utpattir eva pauruṣeyatā. na samayaatha punar ubhaya-dharmaṃ brūyāt. an-āśritaatha punar ubhaya-dharmaṃ brūyāt, an-āśritaatha punar ekam eva an-avayavaṃ vākyam. tatra atha punar na śabda-arthayor anya eva sambandhaḥ. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā atha pūrva-pakṣa-vādy uttara-pakṣa-vādinaṃ atha prakṛtir vikāra iti kathaṃ lakṣayitavyam iti. atha prasiddha-apadeśena dharmiṇaḥ siddhasya aatha prasiddhim ullaṅghya kalpane kiṃ nibandhanam atha prasiddhim ullaṅghya kalpane na nibandhanam | atha prāha siddha-ādeśena dharmiṇaḥ | svarūpeṇa atha buddhes tadā abhāvān na syuḥ sandhīyate atha mā bhūd ayaṃ doṣa ity anityān a-vyāpinaś ca atha mā bhūd avayava-antara-a-pratīkṣaṇena atha mā bhūd eṣa doṣa iti pratyekaṃ te ’vayavāḥ atha mā bhūd dṛṣṭa-virodha iti sarve sarvasya atha mā bhūn naṣṭa-sambandhasya śabdasya arthaatha yad idaṃ na santi pradhāna-ādayo atha yad idaṃ na santi pradhāna-ādayo atha yan mithyā-arthaṃ vacanaṃ tad akhilaṃ ’tha vā | ucyate sādhya-siddhy-arthaṃ nāśe ’tha vā || siddhaṃ yādṛg-adhiṣṭhātṛ-bhāva-abhāva’tha vā a-jñāto bhavej jñātasya liṅgatā || yadi atha vā an-anyā yeṣāṃ jātis tu vidyate | teṣāṃ atha vā anyathā āpta-vādasya avisaṃvādād

atha SV_05513 SV_04009 VN_01709 PV_03110 V1_01314 PV_04118 SV_08714 VN_01110 VN_02307 V3_03802 SV_15022 SV_13024 V3_05107 VN_01808 VN_01704 VN_01816 SV_12624 PV_04045 V3_02004 HB_01916 V3_09504 PV_04034 V3_01409 PV_03321 PV_03446 PV_02111 VN_05604 SV_01304 V2_09513 V1_00401 NB_03070 V3_10703 V3_13005 V3_09306 V3_10806 SV_15314 PV_02089 PV_03409 PV_03409 SV_07908 SV_01602 V2_09814 SV_14717 V3_03111 PV_04153 PV_04261 SV_13504 PV_03072 SV_07403 PV_03100 PV_04276 V3_06403 PV_04153 SV_07811 SV_12319 SV_12317 V3_08606 PV_04162 VN_04918 PV_04286 PV_02281 VN_04915 VN_04915 V3_12507 V3_03011

74

iti bhedān na a-bhinna-pratibhāso yujyate. an-āśrayasya ca utpattau sarvatra syāt. hetu-rūpasya eva a-vacanena siddher abhāvāt. sva-anurūpāḥ svabhāvataḥ || siddho ’tra apy -saṃyojanam eva arthaṃ paśyati darśanāt. darśayaty evaṃ-pratīter anumātvataḥ || iti tathā bheda-a-viśeṣe ’pi bhaviṣyati. pravṛttir nivṛttir vā iti yat kiñcid etat. mithyā-pratipatti-nivartanaṃ prativādinaḥ. viruddhāvyabhicāriṇo ’bhāvaṃ sūcayati iti. a-yathārtha-vyakti-niyamaḥ kiṃ na kalpyate. pratibandhāt, tasya svabhāvād a-pracyuteḥ. pratibandhāt, tasya svabhāva-a-pracyuteḥ. -vacana-upādānaṃ vādino nigrahasthānam. a-samarthane tasmin sādhya-asiddheḥ. pradarśayitum, a-pradarśanād a-sāmarthyam. ca sarvo ’-vitatha iti vyarthaḥ pariśramaḥ. prakṛtas tatra śāstra-artha-bādhanam | sa ca sarvatra tulya iti na anayor bhedaḥ. ca apekṣyebhyaḥ svabhāva-atiśaya-utpattiḥ. tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. viruddhate | etena kathite sādhyaṃ sāmānyena puruṣeṇa sa-dvitīyatva-asiddheḥ kuḍyasya. -vedanaṃ kena tādrūpyād vyabhicāri tat || jñānam iti ca jñāte ca iti gatā kathā || api na vaikalye syān manda-śvasita-ādiṣu || pravartante śāstrāṇi vā praṇīyante ity -a-darśanāt. tan-nivṛttyā ātma-gatiḥ syāt. -nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. mūḍhaṃ prati, janana-khyātyā pitṛtva-vat. ity evaṃ-prakārasya anupalambhasya upalabdha ity evaṃ-prakārasya anupalambhasya -samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśyaasty eva sāmānyam. atha kā iyam a-vyaktiḥ. ātmanor virodha-upalabdhir ity a-sādhyatvam. virodhaṃ paśyāmaḥ. na hi iyam anupalabdhir hema-sūtayoḥ | dṛśyaḥ saṃyoga iti cet kuto bhidā yadi || ekatve ’rthasya bāhyasya dṛśya-bhidā kutaḥ | anekatve ’ṇuśo bhinne dṛśya-vat. kathañcit tat-pratipattim antareṇa -arhatvāt. na evaṃ vākyāni dṛśya-viśeṣatvāt, arhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. a-pratibhāsamānasya ca dṛśyasya abhāvāt. pramāṇena sva-vacanena ca a-bādhitaṃ dṛśyayukto ’nyaḥ saṃyoge ’rtho ’sti dṛṣṭi-bhāk || uktā anupalabdhiḥ pṛthaṅ na tu || tatra apy varṇebhyaḥ. dṛśyāyāṃ vibhāga-upalambhāt. vā dṛśye darśana-hetuṣu | anyeṣu satsv upakārī syāt. na indriya-saṃskāraḥ. prāg ’nupalambhanam | tac ca hetau svabhāve vā nāstitvam anyena ity anavasthitiḥ || etan na pītam iti. tasmān na tau pramāṇam. -prayojanā | iṣṭo hy avayavī kāryaṃ dṛṣṭyā | tad-deśinaṃ ca vyāpnoti kim apy etan mahā-stambhana-darśanāt. śabarāṇāṃ ca keṣāñcid samīhita-artha-sādhanaṃ vacanam. tad ʼ) yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py | yathāsvam akṣeṇa a-dṛṣṭe rūpa-ādāv sādhana-vākya-prayoga-pūrvako vicāraḥ, tatra -dhī-śaktinā apy a-dṛṣṭa-paramārtha-sāram | bodha-arthatvād gamer bāhya-śaikṣa-a-śaikṣana sādhana-aṅga-bhāva iti. hetu-udāharaṇa-aṅga-bhāva iti. hetu-udāharaṇa-adhikam tasya asati virodhaḥ. so ’pi na sambhavati, -vyavasthites tad-āśrayāt tat-prabādhane

adhikaraṇa atha vā astu pratibhāso dhiyaṃ bhinnaḥ samānā iti atha vā jñānād a-vyatiriktam ekasmāt katham atha vā tasya eva sādhanasya yan na aṅgaṃ atha vā dhvaṃso liṅgād anupalambhanāt | prāg atha vā pratyakṣa-sādhana eva indriya-dhiyaḥ atha vā bruvato lokasya anumā-abhāva ucyate | kiṃ atha vā bhede hi kārakaṃ kiñcid vastu-dharmatayā atha vā yadi kasyacit svabhāvasya pravṛttiatha vā yo na doṣaḥ sādhanasya tad-bhāve ’pi atha vā lokasya bruvato ’numāna-abhāvam āha. tena atha vā vahny-ādi-vad eva artheṣu ubhaya-jñānaatha vā sambhavaty api bhāvānāṃ kṣaṇikānām atha vā sambhavaty api bhāvānāṃ kṣaṇikānām atha vā sādhanasya siddher yan na aṅgam asiddho atha vā sādhyate tena pareṣām a-pratīto ’rtha iti atha vā siddhiḥ sādhanam, tad-aṅgaṃ dharmo yasya atha vākyam apauruṣeyam iṣṭam. vākyaṃ na bhinnaṃ atha vādi-iṣṭatāṃ brūyād dharmi-dharma-ādiatha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, atha viśeṣa-utpattāv api sahakāriṇā kṛta-viśeṣa atha śoṣa-ādikam eva maraṇa-śabdena vadet, tasya atha sammatam || tad eva artha-antara-abhāvād atha sāmānyena sādhyam iṣṭam iti na viśeṣaatha so ’nubhavaḥ kva asya tad eva idaṃ vicāryate atha svarūpaṃ sā tarhi svayam eva prakāśate | yat atha hetur yathā-bhāvaṃ jñāne ’pi syād viśiṣṭatā | ado vaktavyam. tasmāt tāvad vaktavyam, yāvad adṛśya-anupalambhād abhāva-asiddhau ghaṭa-ādīnāṃ adṛśya-anupalambhād abhāva-asiddhau ghaṭa-ādīnāṃ adṛśya-anupalambhe ’pi nimitta-abhāvāt sadadṛśya-ātma-viṣayatvena sandeha-hetutvāt. tato ’adṛśya-ātma-viṣayatvena sandeha-hetutvād ity adṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam adṛśya-ātmatā. nanv anena lakṣaṇena pradhānaadṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi adṛśya-ātmasv abhāva-sādhikā ity uktam. tena yat ’dṛśya-āśraye gatiḥ || rasa-rūpa-ādi-yogaś ca adṛśya-bhidā kutaḥ | anekatve ’ṇuśo bhinne dṛśyaadṛśya-bhidā kutaḥ || māndya-pāṭava-bhedena bhāso adṛśya-rūpatvāt. api ca anena kim a-sambhavad adṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatvaadṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatvaadṛśyatve ’pi na tad-rūpaṃ jñānam iti kasya kim adṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato adṛśyasya a-viśiṣṭasya pratijñā niṣ-prayojanā | adṛśyāt puruṣāt prāṇa-āder a-nivartanāt | sandeha adṛśyāyāṃ tato ’-pratipatter liṅga-abhāvāt. adṛśye ca sattā vā tadvataḥ katham || a-prāmāṇye adṛśye darśana-śakty-ādhānād upakāraka iti cet. adṛśye dṛśyatayā mate || anumānād anitya-āder adṛśye niścaya-ayogāt sthitir anyatra vāryate | adṛśye niścaya-ayogāt sthitir anyatra vāryate | adṛśyeṣv a-sambhavi || a-viśiṣṭasya ca anyasya adbhutam ||154|| ity antara-ślokau. yasya tu adya api mantra-karaṇāt, a-vaidikānāṃ ca bauddhaadyatve ’pi puruṣeṣu dṛśyata eva. yathāsvaṃ satya adhastād ādhāra-sambhavo ’numīyate, tad api kārya adhika-adhike || abhyupāyaḥ sva-vāg-ādi-bādhāyāḥ adhika-abhidhānam an-arthakam iti nigrahasthānam. adhika-abhiyogair api | mataṃ mama jagaty aadhikas tataḥ | parārtha-jñāna-ghaṭanaṃ tasmāt adhikam adhikam. ekena kṛtatvād anyatarasya adhikam. ekena kṛtatvād anyatarasya ānarthakyam adhikaraṇa-ādy-arthānāṃ pratiṣedha-viṣaya’dhikaraṇa-pratyastamayān na viśeṣa-cintā-

adhikaraṇa

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VN_02012 V2_05311 VN_03113 V3_04803 NB_03046 VN_03114 VN_05508 VN_03111 VN_06407 VN_02115 VN_00108 VN_02309 VN_03105 VN_05415 VN_02819 PV_02101 VN_05109 VN_06010 V3_03212 VN_06107 VN_05106 SV_10121 V3_09708 SV_14920 V2_06502 SV_10202 PV_04165 VN_02209 SV_10808 SV_10808 PV_04024 SV_04715 PV_04121 V3_03807 SV_08903 VN_03212 PV_04162 V3_05503 PV_04277 V3_06406 V3_03410 PV_02081 HB_00312 HB_00314 V1_02001 V1_03010 PV_03304 V1_03110 V1_03009 HB_00313 HB_00312 PV_02005 PV_03169 V1_03102 HB_00315 PV_03306 V1_03204 HB_00304 PV_02004 PV_03183 PV_03226 PV_03307 V1_03207 SV_16319 SV_16320

-praṇetur jaimini-pratijñata-tattva-nityatāiti. na asati nāstitā-siddhiḥ, asato hy sādhana-vākye prayogaḥ; na virodhas tadkatham a-sapakṣa-apekṣayā bhede ’sato ’nicchatā so ’n-ukto ’pi vacanena sādhyaḥ. tad syāt, syāt parājaya-āśrayaḥ. pratijñābāhuleye ’pi. tasmād apratibhā eva nigrahapratijñā-virodha iti tatra idam eva nigrahaapi na paryanuyojya-upekṣaṇaṃ nāma parājayaa-pratipādanaṃ prativādinaḥ parājayatasya aṅgasya an-uccāraṇaṃ vādino nigrahatasya udbhāvanaṃ prativādino nigrahaukta eva iti bhavaty eva idaṃ nigrahaca iti sakṛt-sarva-anubhāṣaṇaṃ parājayaiti. vyavahāra-darśanāt tādṛśaṃ parājayaghaṭa-śrutiḥ || ato na rūpaṃ ghaṭa ity eka-kathāyām apy a-kathita-eka-artha-sādhanavivāda iti, na, a-sambhavāt. ekatra tatra api pratibandho ’stu. pratibandho hy vādam a-sādhana-aṅga-vacanāt. etena samaya-niyama-abhāvāc ca. na ca idam punaḥ pūrvā asattā-sādhanī. yasmāc chāstrapratijñayā asiddhi-codanā-ayogāt, anapi yā a-naśvara-ātmānaṃ janayet. na, jñeyavṛttir iti cet, na, śāstrasya kvacid an-nivṛttir abhāva-sādhanī. tasya kvacid ansādhyaṃ na iṣṭaṃ tadā api tat || pratyāyanavāda iti cet, na, dur-jana-vipratipatty| parīkṣā-adhikṛtaṃ vākyam ato ’n-upāyaṃ puruṣa-artha-abhidhāyakam | parīkṣāsa vadan doṣair na yujyate | sādhana-sāmye na kiṃ kṛtaḥ | (95ab) yām arthakriyām -asādhāraṇaṃ matam || na udāharaṇam eva idam āha. yasmān na etad eva ekam udāharaṇam pṛcchan viśeṣam eva bhāvasya svabhāva-ākhyam -svabhāvatā-bhāvam upadarśayañ śabda-artham | yathāsvam akṣeṇa a-dṛṣṭe rūpa-ādāv adhikaca hetu-vacanam ukta-artham apy anumāne phalā hy eṣā na alaṃ vyāvṛtti-sādhane | ādyā phalā hy eṣā na alaṃ vyāvṛtti-sādhane | ādyā ’pi. vacana-guṇa-doṣau hi parārthe ’numāne | janmino yasya te na sto na sa janma nīla-sādhya-arthakriyā sādhyate. tasmād antad-viṣayatvāt smṛtir eva na pramāṇam, anna ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, aniti kim idānīṃ pramāṇam. yata iyaṃ prameya|| tasmād yato ’sya ātma-bhedād asya tasmād yato ’sya ātma-bhedād asya iyam kiṃ punar asya pramāṇasya phalam. prameyaapy an-adhigate svalakṣaṇa iti viśeṣaṇīyam. -adhigata-artha-viṣayaṃ pramāṇam ity apy an| a-jñāta-artha-prakāśo vā svarūpa|| tad-rūpa-āropa-gatyā anya-vyāvṛttana hi muktvā artha-rūpatām | tasmāt prameyaeva na pramāṇam, an-adhigata-vastu-rūpa-anbhedako ’pi kathañcana || tasmāt prameyaiti su-vyavasthitā bhāvāḥ | tasmāt prameyaasādhāraṇam ity abhilapato ’-pūrva-artha-vastuni || viṣaya-ākāra-bhedāc ca dhiyo ca kalpanā | abhāve nir-vikalpasya viśeṣasāsnā-ādīnām a-darśane || guṇa-pradhānaphalam | dadhānaṃ tac ca tām ātmany arthaphalam | dadhānaṃ tac ca tām ātmany arthaiti cet. na, puruṣa-ākāra-svabhāva-caryāsiddhaḥ puruṣa-viśeṣo ’sādhāraṇa-guṇaḥ. tad-

adhimukter adhikaraṇa-śabda-ghaṭa-anyatara-sadvitīyo ghaṭa adhikaraṇatva-ādy-ayogād ity aparaḥ. paśavo ’pi adhikaraṇatvāt. yadi pratijñā-anapekṣo virodhaḥ adhikaraṇatvād asattvaṃ sattvaṃ vā iti cet, uktam adhikaraṇatvād vivādasya. yathā parārthaś cakṣuradhikaraṇatve punas tat-prayoga-kṛta eva parājayo adhikaraṇatvena vācyā, na ananubhāṣaṇam. kaś ca adhikaraṇam a-sādhana-aṅga-bhūtāyāḥ pratijñāyāḥ adhikaraṇam iti. a-sthāne nigrahasthāna-anuyogo adhikaraṇam. tat punaḥ sādhanasya nir-doṣatvāt, adhikaraṇam, tad abhyupagamya apratibhayā tūṣṇīṃadhikaraṇam, mithyā-uttara-abhidhānāt. yathā adhikaraṇam, yady evaṃ-vidhaḥ pratijñā-hetvor adhikaraṇaṃ vācyam. tathā astv iti cet, syād etat, adhikaraṇaṃ vyavasthāpyate. tasmād iha api yadi adhikaraṇā śrutiḥ | bhedaś ca ayaṃ mato jātiadhikaraṇāyāṃ nānā-artha-sādhana-īpsāyāṃ nānāadhikaraṇe viruddha-abhyupagamayor vivādaḥ syāt, adhikaraṇe sati bhavati, yathā siddhe vacane adhikasya punaruktasya ca pratijñā-āder vacanasya adhikād bhidyata iti na pṛthag vācyam. viniyataadhikāra-a-sambaddhā bahavo ’rthā atīndriyāḥ | aadhikārāc ca śāstrasya anumāne. pramāṇena eva adhikārāt. ye kadācit kvacit kenacij jñātāḥ santo adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa-arthaadhikāre ’-pravṛtteḥ. śāstraṃ hi pravartamānaṃ adhikāre tu sarva-asiddha-avarodhinī | tasmāt adhikāre satāṃ śāstra-a-pravṛtteḥ. na hi paraadhikṛtaṃ param ||214|| sambandho vākyānām ekaadhikṛtaṃ vākyam ato ’n-adhikṛtaṃ param ||214|| adhikṛter eva hetvābhāsa-a-prasaṅgataḥ || aadhikṛtya ayam artheṣu śabdān niyuṅkte, tatadhikṛtya idam ucyate | lakṣaṇatvāt tathā a-vṛkṣo adhikṛtya idam ucyate, sarva-pratīti-virodhānāṃ adhikṛtya pravartate. sa eva hi tathā ucyate. adhikṛtya sarvaṃ pṛthag iti brūyāt. etena tadadhike || abhyupāyaḥ sva-vāg-ādi-bādhāyāḥ ’dhikriyate. tena iha prabheda-mātram ākhyātam, adhikriyate hetor niścayena eva sādhane || tasyāḥ adhikriyate hetau niścitena eva sādhanāt ||50|| ’dhikriyete, na arthasya, vaktur upālambhād aadhigacchati || gaty-āgatī na dṛṣṭe ced adhigata-artha-viṣayaṃ pramāṇam ity apy anadhigata-vastu-rūpa-an-adhigateḥ, vastvadhigata-viṣayatvāt pramāṇasya, anyathā ca adhigatir a-vyavadhānā tattvaṃ pratilabhate. adhigatir ity ayam | kriyāyāḥ karma-niyamaḥ adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat adhigatiḥ. sā hi jñānam, tac ca phalam iti kim adhigate tu svalakṣaṇe tat-sāmarthya-janmā adhigate svalakṣaṇa iti viśeṣaṇīyam. adhigate tu adhigateḥ param || prāptaṃ sāmānya-vijñānam aadhigateḥ punaḥ | śabda-artho ’rthaḥ sa eva iti adhigateḥ pramāṇaṃ meya-rūpatā ||34|| na hi kriyā adhigateḥ, vastv-adhiṣṭhānatvāt pramāṇaadhigateḥ sādhanaṃ meya-rūpatā | sādhane ’nyatra adhigateḥ sādhanaṃ meya-rūpatā | sādhane ’nyatra adhigama-abhāvāt, arthakriyā-sādhanasya darśanāt, ’dhigama-bhedataḥ | bhāvād eva asya tad-bhāve adhigamaḥ katham || asti cen nir-vikalpaṃ ca adhigamaḥ saha apy abhimato yadi | sampūrṇa-aṅgo adhigamana-ātmanā || sa-vyāpāram iva ābhāti adhigamana-ātmanā ||36|| sa-vyāpāram iva ābhāti adhimukti-vaiyarthya-prasaṅgāt. tasya apy adhimukter eva hi viṣa-karma-ādi-karaṇāt. tasmān

adhimucyeta SV_09018 PV_03001 VN_00725 PV_03493 PV_03379 PV_02177 PV_02011 V3_09601 SV_15413 VN_01306 SV_12318 SV_17415 SV_16927 VN_01209 HB_00315 SV_16407 SV_16401 V2_05906 SV_16410 SV_16327 V2_05905 VN_01306 SV_10704 V3_06912 PV_02177 SV_16909 PV_03191 SV_09815 V2_07705 SV_06716 SV_11507 PV_03026 SV_11901 SV_00714 V3_08406 PV_02199 HB_03914 V3_06604 PV_04154 PV_04130 PV_04131 V3_02008 PV_03275 PV_03460 PV_03287 V3_09312 PV_03453 PV_03504 PV_04132 SV_16909 SV_12427 SV_12505 SV_12510 SV_12427 SV_12510 SV_12504 SV_12220 SV_12429 SV_12501 SV_12427 SV_12428 V2_06509 SV_10602 V3_06803 SV_04219

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katham a-saṃsṛṣṭa-anya-ākāravatyā buddhyā | arthakriyāyāṃ keśa-ādir na artho ’n-arthakim idaṃ paraspara-vivikta-rūpa-pratibhāsa|| vicchinne darśane ca akṣād a-vicchinna|| anyathā hy a-tad-ākāraṃ kathaṃ jñāne na ca ātmā na apy adhiṣṭhitam | na a-kāraṇam vā dṛṣṭānte saṃśayo ’tha vā || siddhaṃ yādṛghetavas tathā syuḥ. api ca, siddhaṃ yādṛg -ādayaḥ, svabhāva-viśeṣāt. kriyā-bhogaevaṃ syād idam iha prādur-bhūtam iti. na hy ’pi puruṣeṣu dṛśyata eva. yathāsvaṃ satyakarma-phalānāṃ ca bhoktā samavāyi-kāraṇaatiśāyi-puruṣa-viśeṣa-niketo ’timānuṣa-sukhaa-bhedo hi nāma-aikyaṃ tāv iti ca bhedaan-adhigata-vastu-rūpa-an-adhigateḥ, vastvkṛtakā mantrā vācyāḥ pauruṣeyāś ca. puruṣa-ākāra-dhyāna-āder eva prayogāt. tasmāt tadekasya dvayor vā an-anyathātve ’yogād ||310|| pratipāditā hi puruṣa-kṛtās tadca mantrāṇām iti. na, teṣāṃ prabhāvavatā eva tad-anupalambha-siddheḥ. prabhāvavato idam iha prādur-bhūtam iti. na hy adhiṣṭhānaavadhīrita-vikalpa-pratibhāso vastv eva avadhīrita-vikalpa-pratibhāso vastv eva || duḥkhaṃ hetu-vaśatvāc ca na ca ātmā na apy teṣāṃ ca punaḥ pratānayitṝṇāṃ kadācid samartho viṣayo ’kṣa-vat | atha kasmād dvayavināśa-kāraṇāni santi teṣām api sva-pratyaya-kāraṇāni santi, teṣām api sva-pratyayaarhati. na ca iyam a-śakya-pravartanā, icchāpuruṣa-icchā-vṛttir a-vṛttir vā. a-puruṣaapekṣā ity abhidhīyate || niṣpatter a-parasambandhaḥ. yasmāt sad-dravyaṃ syāt para-ādi-gatiḥ, sā katham. sā apy eka-sāmagry-ādi-gatiḥ, sā katham. sā api – eka-sāmagryyatnaḥ sthāpane mahān || tiṣṭhanty eva parayataḥ pramāṇād anayor niścayaḥ, tadna hi tasmin bhavati sva-kāraṇa-sāmagryca anyasya sādhane siddha-sādhanam | gurutvaca prayojanam | ete sa-hetuke prāha na anumāprāha na anumā-adhyakṣa-bādhane || tatra apy -pratiṣiddha-vṛttiṃ balād asti iti sādhayann bauddhāṃs tān samavaiti cet | muktvā ālamba ātmā vittiḥ svayaṃ sphuṭaḥ || api ca kalpanā | svarūpaṃ ca na śabda-arthas tatra -arthakriyāyām upanidhīyate, yām ayaṃ jantur -bhāva-ātma-vidau gṛhṇāti tān punaḥ | na api spaṣṭa-avabhāsanāt || pratīta-bhede ’py | tad-artha-artha-uktir asya eva kṣepe punaḥ pratānayitṝṇāṃ kadācid adhīta-vismṛtadraṣṭum a-śakyatvāc ca. tasmād adhyayanam samam. yat kiñcid veda-adhyayanaṃ sarvaṃ tad-sādhane pratyuktāḥ. astu vedam adhyayanam -viprakarṣeṇa draṣṭum a-śakyatvāc ca. tasmād rāga-ādi-sādhane pratyuktāḥ. astu vedam -bhāg ity an-upātta-samam. yat kiñcid vedasyād etat – tasmān na ekasya para-pūrvakam viśeṣaṇād a-doṣaḥ. kaḥ punar atiśayo veda-viruddhayor ekatra sambhavāt. idānīntanānām tasmād adhyayanam adhyayana-antara-pūrvakam -antara-pūrvakam adhyayanād iti bhārata-traya-nivṛttāv api na santi iti śakyante -a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena -a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena -kāry api tat-kārī iva vyavahāriṇāṃ tathā

adhyavasāya adhimucyeta arthān abhilaped vā. tato bheda-aadhimokṣataḥ || sadṛśa-a-sadṛśatvāc ca viṣaya-aadhiyakṣa-darśanam enām upekṣate. an-iṣṭaṃ ca adhiropaṇam | na akṣāt sarva-akṣa-buddhīnāṃ ’dhirohati | eka-ākāra-uttaraṃ jñānaṃ tathā hy adhiṣṭhātā nityaṃ vā janakaṃ katham || tasmād adhiṣṭhātṛ-bhāva-abhāva-anuvṛttimat | sanniveśaadhiṣṭhātṛ-bhāva-abhāva-anuvṛttimat | sanniveśaadhiṣṭhāna-a-svatantro hy ātmā nir-ātmā, tatadhiṣṭhāna-adhiṣṭhāninor vivekena an-upalakṣaṇa adhiṣṭhāna-balā viṣa-dahana-ādi-stambhanaadhiṣṭhāna-bhāva-ādinā ity āha vedaḥ, tac ca adhiṣṭhāno nānā-upakaraṇaḥ svargaḥ, tan-nivāsiny adhiṣṭhāno bhāviko vyavahāraḥ. nivṛtti-prāduradhiṣṭhānatvāt pramāṇa-vyavasthāyāḥ, arthakriyāadhiṣṭhānam antareṇa anyato ’-sambhavat-phalānāṃ adhiṣṭhānam eva tat tādṛśam ity unneyam. api ca, adhiṣṭhānasya. tat-saṃskāre tu syād anupalambhaḥ. adhiṣṭhānāc ca phala-dā mantrāḥ. tad asti kaścid adhiṣṭhānāt. tat-kṛtaṃ hi te samayam ’dhiṣṭhānāt sato ’py anupalabdhir iti cet, na, adhiṣṭhāninor vivekena an-upalakṣaṇa evaṃ bhavati. adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ adhiṣṭhitam | na a-kāraṇam adhiṣṭhātā nityaṃ vā adhīta-vismṛta-adhyanānām anyeṣāṃ vā sambhāvanāadhīna-janma tat tena na ucyate || samīkṣya adhīna-sannidhitvān na avaśyaṃ sannidhānam iti adhīna-sannidhitvān na avaśyaṃ sannidhānam iti adhīnatvāt, yadi hi na prayoktur icchā katham adhīnatve puruṣāṇāṃ yathā-abhiprāyaṃ deśa-ādiadhīnam api kāryaṃ sva-hetutaḥ | sambadhyate adhīnaṃ sambandho ’nyasya vā katham ||237|| na hi adhīnasya rūpa-āde rasato gatiḥ | hetu-dharmaadhīnasya rūpa-āde rasato gatiḥ | hetu-dharmaadhīnā yeṣāṃ tu mahatī kṛpā | sat-kāya-dṛṣṭer adhīnā sattā-prasiddhir iti jñāpanāya niścitaadhīnair anyair api tad-unmukhair bhavitavyam, an adhogatī syātāṃ yady asau syāt tulā-natiḥ || tan adhyakṣa-bādhane || tatra apy adhyakṣa-bādhāyāṃ adhyakṣa-bādhāyāṃ nānā-rūpatayā dhvaneḥ | adhyakṣa-viruddham ācarati. kaiścit prakaraṇair adhyakṣa-smṛta-ākārāṃ saṃvittiṃ buddhir atra kā || adhyakṣatā-abhāve dhiyaḥ syāl liṅgato gatiḥ | tac adhyakṣam ato ’khilam || trividhaṃ kalpanā-jñānam adhyakṣam adhyavasyati ghaṭo ’yam iti, tanadhyakṣam iti ced eṣa kuto bhedaḥ samarthayoḥ || adhyakṣā dhīḥ kathaṃ tādṛśī bhavet | tasmān na ’dhyakṣeṇa bādhanam || tad eva rūpaṃ tatra arthaḥ adhyanānām anyeṣāṃ vā sambhāvanā-bhraṃśa-bhayaadhyayana-antara-pūrvakam adhyayanād iti bhārataadhyayana-antara-pūrvakam ity api vyāptir na adhyayana-pūrvatā-sādhanam. sarvathā anāditā adhyayanam adhyayana-antara-pūrvakam adhyayanād adhyayanam adhyayana-pūrvatā-sādhanam. sarvathā adhyayanaṃ sarvaṃ tad-adhyayana-antara-pūrvakam adhyayanaṃ sarvasya tathābhāvaṃ sādhayati. tasya adhyayanasya yad anyathā adhyetuṃ na śakyate. na adhyayanād iti cet. ukta-uttaram etat. a-darśanād adhyayanād iti bhārata-adhyayane ’pi bhāvād adhyayane ’pi bhāvād vyabhicāri. nanu vedena ’dhyavasātum. yo ’pi jñāpaka-abhāvād atīndriyaḥ adhyavasātum. sa tu vikalpaḥ sad-asad-ubhayaadhyavasātum. sa tu vikalpaḥ sad-asad-ubhayaadhyavasāya pravṛtteḥ, anyathā pravṛtty-ayogāt,

adhyavasāya SV_10603 V3_06805 SV_05503 SV_06424 V1_02408 V2_04707 PV_03083 SV_07624 SV_04007 V1_02605 SV_04904 SV_07611 V1_02607 SV_05808 SV_04901 SV_03804 V2_04607 HB_00402 V1_02604 PV_04286 SV_03507 SV_04216 SV_06025 PV_03291 PV_03444 V3_09312 HB_03101 SV_05807 SV_03819 V1_01502 SV_06423 SV_06026 SV_03210 SV_12516 PV_02192 SV_05806 V2_08914 SV_02022 SV_08624 SV_04323 V3_13708 SV_12517 SV_12429 SV_16906 SV_16905 SV_16911 SV_06417 SV_06525 PV_03526 SV_02701 PV_03289 V3_06311 PV_04114 SV_12402 PV_03394 V3_08112 SV_02717 SV_02315 V2_08710 PV_04257 SV_00604 V3_06413 V2_06207 PV_02198 SV_04418

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-vāsanā-prabhava iti tat-pratibhāsy-ākāra-vāsanā-prabhava iti tat-pratibhāsy-ākāratad-udbhavā. a-tat-pratibhāsiny apy ābhāsaṃ vyavahāra-viṣayam arthakriyā-yogyam na saṃvedanam iti cet, kā iyaṃ buddhiḥ. ||3|| tasyās tad-rūpa-śūnyāyās tad-rūpa-ābhāsa-śūnyayor apy a-vañcanam || tad-rūpabhinna-padārtha-darśana-balena teṣu bhāvasāmānyam, tasya teṣv abhāvāt. tad-bhāvaayo-golakam iva vahneḥ, tad-rūpa-sparśaiti cet, na, a-tat-pratibhāsinas tad-darśaneṣv anapekṣya api tad-bhedaṃ tathā artha-upalambheṣu saṃsarga-śaṅkayā ekatva-anvastu-pṛthag-bhāva-mātra-bījāṃ samānasa vibhrama-vaśād a-kārake ’pi kārakatathābhūta eva vikalpa-pratibimbe tadpramā ||1cd|| sva-pratibhāse ’n-arthe ’rtha-lakṣaṇatvād vastunaḥ, tato ’pi vikalpāt tadayo-golaka-vahni-vat | vibhaktāv api cetanāvibandhe ca sāmagrī kārya-karmaṇi || an-āhita-vāsanā-prabodha-janmabhir vikalpair tad-anubhava-āhita-vāsanā-prabhava-prakṛter -anya-vyāvṛttyā ca a-tathābhūtān api tathāādikā | samaya-apekṣiṇī na arthaṃ pratyakṣam | prāk kathaṃ darśanena asya sārūpyaṃ so upanidhīyate, yām ayaṃ jantur adhyakṣam paśyann apy analo ’yaṃ na salilam ity ana-kārya-kāriṇam api tat-kārya-kāriṇam iva tiro-dhāya pratibhāsam a-bhinnam ātmīyam antar-bhāvyatām arthe buddhau vā. na arthe, ataḥ ||130|| uktaṃ prāg yathā saṃsṛṣṭa-bāhyaapi tathā-adhyavasitān a-vibhakta-bāhya-ādi-bhedāt paurvāparyam, yathā janakatvasyāt. tadā apy anya-pūrvakaṃ na sidhyati. āropya na ca sva-stho ’vatiṣṭhate | mithyā| (113ab) eka-svabhāva-rahiteṣv artheṣu tam -hetur vā bhāvānāṃ yad uta viruddha-dharmabheda-hetur vā bhāvānāṃ viruddha-dharmabuddhi-pratibhāsa-bhedo viruddha-dharmadvayor an-abhidhānam, ekasya buddhyā a-mogha-nīter draṣṭur mayā āgamitam āgamam sidhyati. adhyāpayitur abhāvāt. tat prathamo punar atiśayo veda-adhyayanasya yad anyathā kānicid virala-adhyetṛkāṇi. tadvat pracuraśākhā-antarāṇi. idānīm api kānicid viralatad-bhaktānām a-vicāreṇa pratipatter bahuṣv śabdena codane tasya eva anyato ’pi bhedād na ekasya eka-artha-gocarau ||135|| tad ekam a-grāhyaṃ na hi tejo ’sti na ca saukṣmya-ādy-aṃśa-pratyāyane pravṛttis tasya dṛṣṭatvāt, ekaṃ ca pratyakṣa-ābhaṃ caturvidham || tasmād ayaṃ pramāṇa-antara-bala-utpanno | tan niṣedho ’numānāt syāc chabda-arthe vipratiṣiddham. mudrā-maṇḍala-dhyānair apy āśritya kalpyeta yadi kiṃ vā virudhyate || asya vākyasya śabda-pradeśa-ādiṣu nityaakasmād dhūmād agni-pratipattiḥ. na hi tatra śakrasya mūrdhā yady agnir eva saḥ | atha śakrasya mūrdhā yady agnir eva saḥ | atha -indhana-vikāra-aṅgatā-pade dahana-sthiteḥ | dhūmāt. hetv-asiddhyā, yathā na atra dhūmo iha śiṃśapā vṛkṣa-abhāvāt, na asti iha dhūmo iti. hetv-asiddhyā, yathā – na dhūmo ’tra || a-kṣīṇa-śaktiḥ saṃskāro yeṣāṃ tiṣṭhanti te anyataḥ | vyāvṛttam iva nis-tattvaṃ parīkṣā-

adhyavasāya-vaśena ca bhāva-abhāva-ubhaya-dharma adhyavasāya-vaśena ca bhāva-abhāva-ubhaya-dharma adhyavasāya-vibhramād vyavahārayati lokam. sa tu adhyavasāya śabda-artham upanayati iti. tatra eva adhyavasāyaḥ. kim idaṃ saṃvedanam. anubhavaḥ. ko adhyavasāyataḥ | tad-rūpa-a-vañcakatve ’pi kṛtā adhyavasāyāc ca tayos tad-rūpa-śūnyayoḥ | tadadhyavasāyāt. tathā bhāva-kalpanāyām eva aparatra adhyavasāyāt tathā-bhrāntyā vyavahāra iti cet. adhyavasāyāt. bheda-a-bheda-vyavasthā evam adhyavasāyāt, maṇi-prabhāyāṃ maṇi-bhrāntiadhyavasāyād a-tathābhūta-kalpita-vyavacchedena adhyavasāyād bhinna-upalambhayor api sukha-ādiadhyavasāyāṃ mithyā-buddhiṃ śrutir janayanty api adhyavasāyī pravartayati, vastu-saṃvādas tu vastu adhyavasāyī santuṣyati. tathābhūtatvād eva śabdaadhyavasāyena pravartanād bhrāntir apy arthaadhyavasāyena vastuny eva pravṛtteḥ, pravṛttau tu adhyavasāyau saṃsarga-vipralabdho ’yaṃ na adhyavasita-avagāhanam an-alpa-dhī-śaktinā apy aadhyavasita-tad-bhāva-arthaiḥ. tatra eva ca ayaṃ adhyavasita-tad-bhāva-svarūpam a-bhinna-kāryaadhyavasitān a-vibhakta-bāhya-adhyātmika-bhedān adhyavasyati || tathā anubhūta-smaraṇam antareṇa ’dhyavasyati || sārūpyam api na icched yas tasya adhyavasyati ghaṭo ’yam iti, tan-nivṛttāv aadhyavasyan na tiṣṭhen na pratiṣṭheta iti dusadhyavasyantīṃ vastu-pṛthag-bhāva-mātra-bījāṃ adhyasya tān saṃsṛjantī sandarśayati, sā ca ekaadhyātmaṃ parisyandād īhā-vaśena udaya-astamayaadhyātmika-bhedā buddhiḥ svam eva ābhāsaṃ adhyātmika-bhedān pratipattā pratipattim anusṛtya adhyāpakatva-a-viśeṣe ’pi pitaram āyāntaṃ dṛṣṭvā adhyāpayitur abhāvāt. tat prathamo ’dhyetā kartā adhyāropa-hāna-arthaṃ yatno ’saty api moktari || adhyāropya utpadyamānāṃ mithyā-pratibhāsitvād aadhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bhedaadhyāsaḥ kāraṇa-bhedaś ca. tau cen na bhedakau, adhyāsaś ca na syāt. sati vā tasminn a-bhede ’pi adhyāhāre na vastu-viṣayaḥ śabdaḥ syāt. buddhiadhyupekṣya | tasya apy avaśyam avadāta-dhiyo ’dhyetā kartā eva syāt. tad ayam anādiḥ pūrvaadhyetuṃ na śakyate. na hi viśeṣaṇam a-viruddhaṃ adhyetṛkāṇām api kasmiṃścit kāle kathañcit adhyetṛkāṇi. tadvat pracura-adhyetṛkāṇām api adhyetṛṣu sambhāvitāt puruṣād bahulaṃ pratipattian-aṃśa-eka-bheda-codane sarva-bheda-gates tatra an-aṃśaṃ vastu kathaṃ bhinna-ākārābhir buddhibhir an-aṃśake || grāhyatā-śakti-hāniḥ syān na anyasya an-aṃśasya ca eka-deśena darśana-ayogāt. tasmād an-akṣa-jatva-siddhy-artham ukte dve bhrānti’n-akṣa-liṅga-āśrayo ’nupalambha-vikalpo na ’n-akṣa-vṛttitaḥ || asādhāraṇatā tatra hetūnāṃ an-akṣaraiḥ karmāṇi kriyante. na ca tāny an-agni-janyo dhūmaḥ syāt tat-kāryāt kāraṇe gatiḥ an-agni-vyavacchedena vyatireka-gatau sāmarthyaan-agni-samāropaḥ sambhāvyate. tan na sarvatra an-agni-svabhāvo ’sau dhūmas tatra kathaṃ bhavet | an-agni-svabhāvo ’sau dhūmas tatra kathaṃ bhavet | an-agniś ced a-dhūmo ’sau sa-dhūmaś cet sa’n-agneḥ. svabhāva-asiddhyā, yathā na atra dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka-rūpaan-agner iti. svabhāva-asiddhyā, yathā – na atra ’n-aghāḥ | mandatvāt karuṇāyāś ca na yatnaḥ an-aṅga-bhāvataḥ ||77|| arthā jñāna-niviṣṭās te

an PV_03204 PV_04049 V3_02105 V1_03109 SV_09506 V3_07408 SV_04222 V2_09314 SV_01202 V3_02609 PV_04088 V3_10212 PV_04262 PV_02087 SV_14111 SV_16211 HB_00908 VN_03420 SV_11930 SV_16702 PV_02168 SV_11824 VN_03514 VN_01105 SV_12025 SV_14221 SV_05321 SV_16326 SV_13708 VN_01115 SV_15622 SV_08201 V1_02502 VN_01103 SV_03724 SV_16922 V3_04803 V3_09708 V2_06502 SV_10202 SV_10808 HB_00312 HB_00314 V1_02001 HB_00312 HB_00315 V1_02607 PV_04286 HB_03101 V3_01605 V1_01614 V1_01615 SV_14708 SV_03424 PV_04267 V3_05710 V3_08608 PV_03463 PV_03537 PV_03423 SV_12613 V2_08811 V1_01605 SV_02124 SV_10426

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dhiyām eva bhāvānāṃ viśva-rūpatā | tac ced an-abhyupāyataḥ | upāyo hy abhyupāye ’yam an-abhyupāyataḥ | upāyo hy abhyupāye ’yam viśeṣa-asiddheḥ, sato ’pi vā viśeṣasya tadupanyāsa-pūrvako ’nvayaḥ sādhya-ukter iha upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha bhinnam iva, na ca tat tattvaṃ parīkṣāiti cet, darśanaṃ khalv a-pratīyamānam iti cet. darśanaṃ khalv a-pratīyamānam iti tad-vyavaccheda-artham āha. tena uktaṃ kāla-antara-cchide || iha āyāto dharmo na pratyāyana-kāla-bhāvī ity -ākhyātyā dṛśya-arthe sā iti sūcitam || || a-viśeṣo viśiṣṭānām aindriyatvam ato -svabhāvā. vastu-svabhāvasya etad-vikalpaprasiddha-kārya-kāraṇa-bhāva-vastu-dharma-upagame vyatireka-a-vyatireka-vikalpahetv-apekṣasya virodhasya hetvābhāsaca. tan na vastu. tasya etad-vikalpakuto gatiḥ ||317|| sarva eva hi puruṣo -prādur-bhāve prasajyate || bhūta-ātmatārūpa-lakṣaṇatvāt. rūpasya ca etad-vikalpaiti cet, na, tad api saṃśaya-hetutvaan-atiśaye ’mīṣāṃ prakārāṇāṃ virodhāt. na tad-anyasya api tulyam ity an-upālambhaḥ. bhāvāt. tad-apekṣād utpatter a-doṣa iti cet. ’sau jananaṃ yad upakriyā ||106|| na hy kiñcit karma kurvanti. tathā anyo ’py -sāmarthya-upayogo ’vasthā-bhedas tad-anyam. na pūrvo vinaśyati iti. yadi sā sarvadā ity anapekṣāḥ sadā kuryur na vā kadācid vyajyata iti cet. sthira-svabhāvasya atiprasaṅgāt. atiśayavac ca bauddhaṃ sukham pratyakṣaṃ kadācid āgamaḥ, etasminn eva na vai tad eva rūpaṃ buddhau samarpyate, sarva-artheṣv ekam artham atyakṣa-saṃyogam iti. katham a-sapakṣa-apekṣayā bhede ’sato -dṛṣṭasya pratijñayā asiddhi-codanā-ayogāt, ekasya vṛttir iti cet, na, śāstrasya kvacid śāstra-nivṛttir abhāva-sādhanī. tasya kvacid -abhidhāyakam | parīkṣā-adhikṛtaṃ vākyam ato nīla-sādhya-arthakriyā sādhyate. tasmād tad-viṣayatvāt smṛtir eva na pramāṇam, na ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigata-artha-viṣayaṃ pramāṇam ity apy eva na pramāṇam, an-adhigata-vastu-rūpa-artha-upalambheṣu saṃsarga-śaṅkayā ekatvavibandhe ca sāmagrī kārya-karmaṇi || analaṃ paśyann apy analo ’yaṃ na salilam ity -vat, tad-artha-a-pratipatteḥ, tad-vikāraa-tad-ātma-grāhiṇī, tad-bhāva-abhāvayor -kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na uktaḥ syāt. na artha-bhedaḥ. svabhāvauktam. katham idānīm ekasya vyāvṛttasya anyadhī-dhvanī || vidyamāne hi viṣaye mohād atra -vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra ādhārād abhinirvṛtteḥ. na hi tasmād upakāram jñānaṃ vyakto ’rtho ’nena varṇitaḥ | vyaktāv na anubhūyate | para-anubhūtavat sarvaasiddhā sā api sidhyati saṃsmṛteḥ || bhedena aneka-artha-pāṭhāt. rūḍher apy ekāntena viprakṛṣṭāyāṃ tu hetu-paramparāyām hi liṅge ’siddhayā buddhyā sambandha-abhāvād -nimitto dharmo bhāve ’vaśyaṃ-bhāvī ity -siddhi-vad anyatra api dṛṣṭānta-anapekṣaṇād

an-aṅgaṃ kena iyaṃ siddhā bheda-vyavasthitiḥ || an-aṅgaṃ sa tadā api san || tathā viśuddhe viṣaya an-aṅgaṃ sa tadā api san ||10|| tathā viśuddhe an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātmaan-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ an-aṅgatvād iti pratipādayiṣyāmaḥ. te ’rthā an-aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. an-aṅgam iti yuktaṃ tatra smaraṇa-ādhānam. aan-aṅgam iṣer niṣṭhā atra, īpsita-pade punar an-aṅgam iṣer niṣṭhā tena īpsita-pade punaḥ | an-aṅgam. yat tarhi idam itara-tad-viparītaan-aṅgī-kṛta-vastv-aṃśo niṣedhaḥ sādhyate ’nayā | ’n-aṇuḥ | etena āvaraṇa-ādīnām abhāvaś ca an-atikramāt. a-tad-rūpeṣu tad-rūpa-samāropaan-atikramāt puruṣa-kṛtā. ata eva asādhāraṇatā an-atikramāt. bhāva-pratiṣedha-rūpatve ca bhāvaṃ an-atikramāt, yathā uktaṃ prāk. anapekṣe ca an-atikramāt. vastu ca sambandhaḥ. sa kathaṃ tad’n-atikrānta-doṣa-viplavas tam atīndriyam arthaan-atikrānteḥ sarvo rāga-ādimān yadi | sarvaḥ an-ativṛtteḥ. api ca, bhinnatvād vastu-rūpasya an-ativṛtteḥ. dṛṣṭānta-virodho hi pratijñāyāḥ an-atiśaya eka-atiśaya-nivṛttyā apara-atiśayaan-atiśaya-darśī ca ayaṃ vākyeṣv evaṃ-prakārāṇām an-atiśaya-lābhinaḥ kā apekṣā. lābhe vā aparaan-atiśayam ātmānam asya pūrva-vad bibhrataḥ an-atiśayaś ca kartā ca mantrāṇām iti. na, teṣāṃ an-atiśayasya apekṣā ca prāg eva niṣiddhā. sa ca an-atiśayā kim idānīm atiśayavad yat kṛto ’yaṃ an-atiśayāt. sarvasya sādhanaṃ te syur bhāvaan-atiśayād a-viśeṣa-ādhāyini kā apekṣā. atiśaye an-atiśaye ’pi śabda-ādi-sukhā ity api vārttāan-atiśaye ’mīṣāṃ prakārāṇāṃ virodhāt. na anan-atīndriyatva-prasaṅgāt. kevalam ayaṃ an-atyakṣa-darśini puruṣa-sāmānye ko vivecayed ’n-adhikaraṇatvād asattvaṃ sattvaṃ vā iti cet, an-adhikārāc ca śāstrasya anumāne. pramāṇena eva an-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣaan-adhikāre ’-pravṛtteḥ. śāstraṃ hi pravartamānaṃ ’n-adhikṛtaṃ param ||214|| sambandho vākyānām eka an-adhigata-artha-viṣayaṃ pramāṇam ity apy anan-adhigata-vastu-rūpa-an-adhigateḥ, vastvan-adhigata-viṣayatvāt pramāṇasya, anyathā ca an-adhigate svalakṣaṇa iti viśeṣaṇīyam. adhigate an-adhigateḥ, vastv-adhiṣṭhānatvāt pramāṇaan-adhyavasāyād bhinna-upalambhayor api sukha-ādi an-adhyavasita-avagāhanam an-alpa-dhī-śaktinā apy an-adhyavasyan na tiṣṭhen na pratiṣṭheta iti dusan-anukārāt, tad-abhāve bhāvāc ca. tathā śrāvaṇaan-anukārāt, rasa-buddhi-vad gandhasya cakṣuran-anukṛta-anvaya-vyatirekaṃ kāraṇam, na aan-anugamanaṃ tv anyatvaṃ brūmaḥ. sa ca an-anugamād anya-vyāvṛttiḥ sāmānyam, tad-buddhau an-anubruvan | kevalaṃ siddha-sādharmyāt smāryate an-anubruvan | kevalaṃ siddha-sādharmyāt smāryate an-anubhavatas tato ’vasthā-viśeṣa-pratilambho an-anubhūtāyāṃ tad-vyaktatva-a-viniścayāt || atha an-anubhūtiḥ prasajyate || ātma-anubhūtaṃ an-anubhūte ’sminn a-vibhakte sva-gocaraiḥ | evam an-anumateḥ, a-rūḍha-śabda-bāhulyāt, tad-arthasya an-anumānam eva ity avyabhicāraḥ. na apy ākāraan-anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca an-anumānam. yadi tarhi darśana-a-darśane na an-anumānam. śṛṇvann api devānāṃ-priyo na

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tathābhāvaḥ, yathā catūrṇām ārya-satyānām. tataḥ syātām, puruṣa-antara-saṃvedana-vat. tasya upekṣaṇaṃ nigraha-prāpto ’si ity parigraham antareṇa kvacit snehaḥ. na ca iti vatir atra upāttaḥ so ’nyadā apy ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny -anya-indriya-ja-a-viśeṣāt, asāv api vastvsva-viṣaya-sammata-anvaya-vyatirekadharmatve tad-viśeṣaṇa-apekṣasya anyatra dharmatve tad-viśeṣaṇa-apekṣasya anyatra dharmatve tad-viśeṣaṇa-apekṣasya anyatra ca. sarva-bhraṃśe tu kasyacid eva samayasya a-paśyaṃś ca na śabda-viśeṣam anusmarati, -ayogād yathā saṃśete, tathā iha api sarvakiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe -anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād tad-anumāne ’tiprasaṅgaḥ, vyabhicārāt. ||75|| yadi hy upakuryād an-ādheya-viśeṣasya -hetutvāc chakti-prasūteḥ sāmagryā yogyatā -hetutvāc chakti-prasūteḥ sāmagryā yogyatā api kenacid vyavacchedyena bhavitavyam, kiṃ tarhi vyatirekād api. tad-abhāvād prāk. kiṃ ca, pratibhāso ’pi bhedakaḥ | yasmād a-śakya-samayo hy ātmā sukha-ādīnām || nīla-ādiś citra-vijñāne jñāna-upādhir || a-śakya-samayo hy ātmā sukha-ādīnām tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid hy ātma-abhāva eva na bhavaty eva ity arthād idam eva iha na anyad iti. yady avaśyam ete eva tad-abhāvaḥ, yathā uktaṃ prāk. tasya ’-bhedāt syād dehe ’pi tato guṇaḥ || api ca, so ’pi tādṛśaḥ prabhāvavān eva pṛthak codane ’tigauravaṃ syāt. na ca asya ca dṛṣṭānte yadi pakṣa-dharmasya vṛttir -mukha-buddhiḥ kriyate. tasmād yo ’sya ātmā viśiṣṭa-vijñāna-grāhyatvān na aupacārikaḥ || -vad a-viśeṣāt. tac cet sāmānyasya rūpam -antaraṃ bhavati, kiṃ tarhi hetv-āder dṛṣṭaṃ kiñcid anyatra paśyet. tac ca sataḥ | tan-nivṛttau ca syād eva asya punar-bhāvaḥ. -ādi-paryanuyogas tad-avastha eva. tathā cet, na, viṣaya-indriyayor ekasya dvayor vā jñāna-hetuḥ. ata eva vyakter anyā atha vā sthitiḥ sāmānyasya. sā sāmānyād anyā vā syād -upādānāt. tathā sādhya-ādi-vikalasya pratiṣedha-dvayāc ca vidhi-siddhir iti kā -yogayoḥ | vyavacchedād ayoge tu vārye na tato na kutaścid gatiḥ syāt. ukta-dharmayathokte tu dharma-dharmi-viśeṣa iṣṭa eva udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatākvacit kadācid viveka-hetor abhāvāt. tathā-abhyupagame syāt. sa ca na śarīrasya, upātta-bhede sādhye ’smin bhaved dhetur upātta-bhede sādhye ’smin bhaved dhetur -bhāva unneyaḥ. tena saty api viśeṣaṇe na tarhi hetāv api tulya-doṣatvāt. na hi hetur tarhi hetāv api, tulya-doṣatvāt. na hi hetur cet, yukto yadi pratibandhaḥ sidhyet. sa ca -asiddhir iti sādhye ’pi prasaṅgaḥ. tan na na karma na sāmānyam iti cen na ca śaktir darśanāt, na a-vyatiriktasya, vyakti-vad vikalaḥ syāt, tāvato dharma-kalāpasya kvacid viśeṣa eva tata eva tan-niṣpatteḥ. svabhāvatarhi prabhava-abhāva-sādhane na anumānam, eva tad-abhāva-pratītes tasya ca anyatra

an-anumeyānāṃ tathābhāvo yathā ātma-ādīnām. āgama an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany an-anuyogaḥ. etac ca kasya parājaya ity an-anurāgiṇaḥ kvacid dveṣaḥ. ātma-ātmīya-anan-anurūpaṃ gṛhṇāti ity a-doṣa iti. na, arthaan-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś an-anurodhi-pratibhāso vipralambhāt pratyakṣaan-anuvidhānāt pratyakṣa-vat sāmānyasya ca an-anuvṛtter asādhāraṇatā iti cet. na, ayogaan-anuvṛtter asādhāraṇatā iti cet, na, ayogaan-anuvṛtter asādhāraṇatā iti cet, na, ayogaan-anuṣṭhānād a-sannidher na artha-an-arthau. kiṃ an-anusmaran na yojayati, a-yojayan na pratyeti an-antar-bhāva-ayogāt saṃśayaḥ. a-pratipattir an’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam an-anya-anumāna iha avyabhicāra iti kuto niścayaḥ. an-anya-anumāna iha avyabhicāra iti ko niścayaḥ. an-anya-apekṣaṇāt sakṛt sarvaṃ sva-kāryaṃ janayet. an-anya-apekṣaṇī ity ucyate. samagrāṇy eva an-anya-apekṣiṇī ity ucyate. yā tarhy a-kāryaan-anya-āśaṅkāyāṃ prayoga-ayogāt. tatra hi yad an-anya-upanaya iti cet, tulyā vṛtti-tatan-anya-bhāk (170bcʼ) utpatti-sthiti-vināśa-ādian-anya-bhāk | (21ab) na an-uditaḥ pratiniyataḥ an-anya-bhāk | a-śakya-darśanas taṃ hi pataty an-anya-bhāk | teṣām ataḥ svasaṃvittir na an-anya-vedyair dharmair yuktaṃ an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo an-anya-saṃsṛṣṭa-rūpasya kevalasya eka-ātmani an-anya-sattva-neyasya hīna-sthāna-parigrahaḥ | an-anya-sādhāraṇa-śaktitvād iti puruṣa-viśeṣa eva an-anya-sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. na apy an-anya-sādhāraṇā prasādhyate, viruddhas tadā an-anya-sādhāraṇo yaṃ puras-kṛtya puruṣo viśiṣṭaan-anya-hetutā tulyā sā mukhya-abhimateṣv api | an-anyat tad eva tad bhavati. a-tattve vastvan-anyatamaḥ. sādhya-sādhanāya upādānāt sādhanaan-anyatve ’nvaya-abhāvād anyatve ’py anan-anyatve ’pi nāśasya syān nāśaḥ kāṣṭham eva tu | an-anyatve. tasmāt sato rūpasya tattva-anyatva-aan-anyathātve ’yogād adhiṣṭhānasya. tat-saṃskāre an-anyā yeṣāṃ jātis tu vidyate | teṣāṃ vyaktiṣv a an-anyā vā. sā anyā cet tām eva sa āśrayaḥ karoti. an-anvaya-a-pradarśita-anvaya-āder api dṛṣṭāntaan-anvaya-a-vyatireka-vyāpti-siddhiḥ. tan na an-anvaya-āgamaḥ || sāmānyam eva tat sādhyaṃ na an-anvaya eṣa doṣo na anyatra iti cet, na, an-anvaya-doṣaḥ. yad āha – ātmā paraś cet so an-anvaya-viparīta-anvaya-vat. tena hi nirṇītaan-anvaya-vyatirekaṃ viśvaṃ syāt, bheda-abhāvāt. an-anvaya-śaṅkayā, na ghaṭasya, virodhād iti an-anvayaḥ | sattāyāṃ tena sādhyāyāṃ viśeṣaḥ an-anvayaḥ | sattāyāṃ tena sādhyāyāṃ viśeṣaḥ an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca an-anvayaḥ siddher aṅgaṃ tataḥ saṃśayāt. na eṣa an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa an-anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā an-anvayā vyatireka-vyāptiḥ. mithyā-arthatāyās tu an-anvayāt ||159|| na hi śaktir nāma kiñcid anyad an-anvayāt. api ca, parasya api na sā buddhiḥ an-anvayāt. tato na kutaścid gatiḥ syāt. uktaan-anvayāt tarhy ekasya janakaṃ rūpam anyasya na an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhanaan-anvayāt. pratijñā-artha-eka-deśatvāc ca a-

an V3_07103 SV_09319 VN_01517 SV_09416 V3_07210 SV_06012 V1_01804 PV_03128 SV_07913 PV_03168 SV_04103 SV_08914 PV_04221 V3_12103 V3_13302 NB_03126 SV_06606 PV_04032 SV_15406 VN_01106 SV_06314 SV_09316 V3_07012 SV_15627 V1_00306 SV_10627 V3_06907 SV_12421 V3_13611 PV_02217 SV_10921 SV_10609 V3_06809 SV_08618 V1_04405 PV_02069 SV_07520 VN_01318 VN_06106 VN_06110 VN_03209 SV_09205 SV_04322 VN_06305 HB_03904 SV_04709 SV_04814 VN_00709 SV_16519 SV_08913 VN_00811 SV_13518 VN_06203 V1_01605 V1_01609 V1_01804 SV_16507 SV_15824 SV_15829 SV_11314 PV_04090 SV_12323 V3_09202 V3_10303 VN_06011

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-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, -bhavati. na ca viśeṣaḥ sādhayituṃ śakyate traiguṇyād bhinnaḥ syāt, tad-bhāve viśeṣasya viśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya viśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya sambhavati. ekatra dṛṣṭasya rūpasya kvacid sāmānya-a-pratibhāsanāt pratibhāsināṃ ca śabdānāṃ pravṛttāv asti sambhavaḥ || | (157ab) pācaka-pāṭhaka-ādiṣv anyonyam anvayinaḥ kāryam arthena anvayinā sa ca | evaṃ śiṃśapā-ādayo ’pi bhedāḥ parasparagava-ādi-samāveśāt tad ātma-bhūtānāṃ ca ekena dvaya-darśanam || īdṛg-avyabhicāro ’to āha. tasmād īdṛśo vyatireka-avyabhicāro ādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. rāga-ādimattvād rathyā-puruṣa-vad iti. tathā ayam a-vibhāgo ’nviyād vā na vā. na punar api vāñchāyā bhavet prakaraṇād gatiḥ || -vyāpti-siddhiḥ. tan na kaścid dhetur bheda-upagamāt. so ’tiśayas tasya ātma-bhūto bheda-rūpatvāt. na hy anvayo ’-vyatireko hetuś cen na sattā sādhyate katham | hetuś cen na sattā sādhyate katham | svabhāvo ’-tad-bhāvo bhavati. tasya tena tad ime kvacit kiñcid asiddham an-upanayanto kiṃ ca, sad-asat-pakṣa-bhedena śabda-arthakiṃ ca, sad-asat-pakṣa-bhedena śabda-arthaapi sarvo draṣṭuṃ śakyaḥ. ata eva a-dṛṣṭasya antar-bhavanti. na ca dūṣaṇāni, śabda-arthapunar doṣa-virodhinaḥ || sa-ātmatvena evaṃ pravṛttir iti. na khalv evam anumānam a-samprāpta-niruddhayor apy arthayos tasya a-samprāpta-vinaṣṭayor apy arthayos tasya api sāmānye rūpe na tena te janakās tasya anuśīlayanto vibhrama-viveka-nir-malam kāraṇam | vyavasthitatvaṃ jāty-āder nirastam | an-anyatve ’nvaya-abhāvād anyatve ’py iti ca na sidhyati. na hi tad eva tasya a-samarthita-sādhana-abhidhāna evam uktam, -artha-viparyayatvāt sādhana-sāmarthyaanyair eva hetubhiḥ śabdasya eka-viśeṣasamīhante. sambandhasya tu svarūpeṇa janya-janaka-bhāvāt saha-anavasthiter dvayor -ābhāsena artha-a-pratipādanād bhūta-doṣa-rūpaṃ lakṣaṇam, liṅga-rūpa-viśeṣasya tena eva vaktavyā ity a-kṛta-sambandhasya -an-ādarād a-vacanam eva syād anya-vyāvṛttysāṅketikeṣv artheṣu saṅketa-vaśād vṛttir ity ’py asya viśeṣas tathā anyasya api syād ity -ādi sāmānyam. tac-codanayā tadā prāptum tais tat-sādhanam iṣyeta. na ca pratyakṣasya pūrva-utpādād varṇa-bāhulyād vā syāt. tac ca yady ayam abhiprāyaḥ, tadā na kaścid doṣaḥ, -abhāvād an-anumānam. tasmāt pratyakṣā iyam vedakam ||15|| tac ca idaṃ pratyakṣam pratibhāsināṃ ca an-anvayād viśiṣṭam eva asmākam artho grāhyo na anya iti kevalam tulyaḥ phala-sambandhaḥ syāt. api ca, -ātmanāṃ mantrāṇāṃ vyakti-hetuḥ prayoktā ||227 || na vai sambandho vidyamāno ’py śāstraṃ tad-abhīṣṭasya sādhyatā || tena -kalpayor hiṃsā-maithuna-ātma-darśana-ādayo sarva-tvag-apaharaṇe maraṇād iti prativādyiṣṭasya eva bādhakam. na hi tasya asattāvivādaḥ syāt, a-viruddha-abhyupagamayor

an-anvayāt. yathā āha – pramāṇa-viṣaya-a’n-anvayāt. yathā āha – pramāṇa-viṣaya-ajñānād an-anvayāt. sataś ca sarva-ātmanā niṣpannaan-anvayād asiddhiḥ. na vai sa ādhāras taṃ viśeṣī an-anvayād asiddhiḥ. na vai sa ādhāras taṃ viśeṣī an-anvayād darśanena pratipattau vyakty-antare an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam an-anvayād viśeṣāṇāṃ saṅketasya a-pravṛttitaḥ | an-anvayiṣv api śabda-pratyaya-anuvṛttir asti. an-anvayī dhiyo ’-bhedād darśana-abhyāsa-nirmitaḥ an-anvaye ’pi prakṛtyā eva ekam eka-ākāraṃ an-anvayena tatra an-ubhaya-rūpatvāt. tam eva ca ’n-anvayeṣu na sidhyati | pratiṣedha-niṣedhaś ca ’n-anvayeṣu na sidhyati. sidhyaṃś ca balād an-anvayo ’-pradarśita-anvayaś ca, yathā – yo an-anvayo ’-pradarśita-anvayaś ca, yathā yo vaktā an-anvayo ’nvayī ca. yo ’pi bhinnam eva sāmānyam an-anvayo ’pi dṛṣṭānte doṣas tasya yathā-uditam | an-anvayo nāma, eka-vyavacchedasya tad-vijātīya’n-anvayo nivartamānaḥ pravartamānaś ca kathaṃ na ’n-anvayo vā vyatirekaḥ. eka-anvayasya parihāryaan-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ ||187 an-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ ||58| an-apakarṣaṇād anyena ca an-utkarṣaṇāt. kenacit ’n-apanayanto vā kathaṃ kasyacit sādhanam. na ca an-apavādibhiḥ | vastv eva cintyate hy atra an-apavādibhiḥ | vastv eva cintyate hy atra an-apahnavaḥ. na api puruṣeṣu utpitsoḥ kasyacid an-apahnavena svalakṣaṇa-pratiṣedhāt, sādhyaan-apāyatvād anekāntāc ca bhasma-vat | yaḥ an-apāyam a-nāntarīyakatvād artheṣu śabdānām iti an-apāyāt. vastu-viparīta-ākāra-niveśiṣv api an-apāyāt. vastu-viparīta-ākāra-niveśiṣv api an-apāyād eka-sthitāv api kārya-utpatti-prasaṅgād an-apāyi pāramārthika-pramāṇam abhimukhī-kurvanti. an-apāśrayāt || parato bhāva-nāśaś cet tasya kiṃ an-apāśrayāt ||151|| na sambhavati. svabhāvo hi an-apāśrita-vyapekṣa-a-bhedaṃ dharma-antaraṃ an-abhidhāna anya-abhidhānayor api parājaya eva an-abhidhānam. a-pratīta-pratyayatayā lakṣaṇāt an-abhidhānam aneka-artha-sāmānya-abhidhānaṃ ca an-abhidhānam uktam. abhidhāne sambandhitvena an-abhidhānam, ekasya buddhyā adhyāhāre na vastuan-abhidhānāc ca. atha kañcid doṣam udbhāvayati, an-abhidhānāt. tau hi bhāva-abhāvau tad-abhāvaan-abhidhānād avaśyaṃ tatra sambandhaḥ karaṇīyaḥ. an-abhidhāne. tasmād avaśyaṃ śabdena vyavacchedaś an-abhiniveśa eva. nānā-eko rūpa-ādir eka-śabdaan-abhiniveśa eva yuktaḥ. yasya pramāṇa-saṃvādi an-abhipretatvāt. gava-ādi-samāveśāt tad ātmaan-abhibhave rūpa-an-upalakṣaṇam, yena tatan-abhimatam. api ca, deśa-kāla-krama-abhāvo an-abhimate tad-ātmani cauratvena hetu-darśanena an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛtaan-abhilāpya-viṣayam, a-vyāpṛta-indriyasya an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ an-abhivyakta-artha-viśeṣa-saṃsargāḥ śrutim an-abhivyakta-śabdānāṃ karaṇānāṃ prayojanam | an-abhivyakta-śruti-viṣayāṇāṃ karaṇānāṃ prayoktā an-abhivyaktaḥ pratīti-hetuḥ. saṅketas tv enam an-abhīṣṭa-saṃsṛṣṭasya iṣṭasya api hi bādhane | ’n-abhyudaya-hetavo ’nyathā ca varṇyante. tat an-abhyupagataḥ, vijñāna-indriya-āyur-nirodhaan-abhyupagama itara-grahaṇaṃ samarthaṃ bhavati, an-abhyupagamayor vā vivāda-abhāvāt. tatra

an SV_12621 SV_14724 V3_03104 SV_14902 SV_14425 V3_01712 V3_00502 V3_03107 V3_01510 PV_03116 VN_00509 V3_00407 HB_03515 V3_01505 PV_04049 V3_02104 SV_12024 PV_03001 SV_03509 PV_02096 PV_02112 SV_01820 SV_14404 PV_02095 V2_09005 SV_02102 V3_05403 V2_06902 SV_14524 V3_08801 V1_04204 SV_15610 SV_11914 SV_03301 PV_03007 PV_03370 SV_00302 V2_05702 PV_03117 V1_00104 V3_02409 SV_04818 SV_00303 V2_05703 SV_00108 SV_16224 PV_03389 V3_00701 SV_09212 VN_04201 VN_04911 VN_04110 PV_04072 PV_03009 PV_03017 VN_04919 SV_15503 SV_15504 VN_06508 SV_12719 SV_12721 SV_11222 SV_15507 SV_04219 SV_04909

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pratyabhijñānād a-pratipatti-prasaṅgāt, ’yam upādāna-arthaḥ. na kārya-kāraṇa-bhāvo hi śāstraṃ virundhāno vihanyate, na aparam, ’py anena eva pratyākhyātaḥ. kasyacid bhāvasyād ity a-prasaṅga eva. vināśād bhāva-nāśaartha-antara-bhūtaḥ, dvayor ekasya apy antara-avasthānāt. na, parīkṣā-kāle kasyacid vyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpabhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya asau na bhāvaḥ prāg-abhāvavān | sambandha-a-viśeṣāt; na hy evaṃ-vidhasya asattva’para-dharma-upagama-sandarśana-arthaḥ. tad’py abhyupagamya prayogaḥ saṃśayitasya ca dehasya ghaṭād artha-antara-bhāvaīkṣyate || vāda-tyāgas tadā syāc cen na tadā ||9|| vāda-tyāgas tadā syāc cen na tadā -cintayā ātmānam āyāsayati. tata eva iṣṭer -śaktitaḥ | arthakriyāyāṃ keśa-ādir na artho pratanyate. na hy anyo dharmo dharmiṇo viśeṣaḥ syād bhinno vyāvṛtti-bhedataḥ | syād kāraṇam | anya-artha-āsakti-viguṇe jñāne tathā hi yat kṛtakaṃ tad anityam ity ukte a-hetutvaṃ na ato ’nyā vidyate gatiḥ ||273 | ca kuto ’-bhinne ’-bhinna-arthatā iti cet || -bhedam abhyupagamya tathā-abhidhānāt. nanv -bhedam abhyupagamya tathā-abhidhānāt. nanv vā, tato jñāna-janana-sāmarthyasya tad-vyatikrame ca niyama-ayogāt. śakteś ca kim artha-antara-bhāve bhāvo na dṛśyate, na janakatvād iti cet, sthiter artha-antara-vat. tato ’pi na tad artha-antare yuktam. -an-arthau. kiṃ ca kramasya artha-antaratve -viśeṣeṇa vācakā varṇā iti cet. na, kramasya artha-antaram iva a-darśayantī pratibhāty -ādiṣu dhiyo gatāḥ || keśa-ādayo na sāmānyam tad-aṃśena tad-abhāve na tad bhavet || na artho ’pi, vikalpa-bhedānāṃ svatantrāṇām na artho ’pi, vikalpa-bhedānāṃ svatantrāṇām nityaṃ viśvam idaṃ tataḥ || tasmād tatra upāsita-loka-bhartari kṛtā sv-alpā apy kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv ca parityajya artha-antara-kalpanaṃ kevalam tat-kalpita-viṣayād artha-pratītāv tat-kalpita-viṣayād artha-pratītāv -vyasanam ity atra anubaddha-spṛham || arthaekasmād api karmaṇaḥ kayościd arthanīla-pītayoḥ || na artho ’-saṃvedanaḥ kaścid anyathā abhyupagamya vicāra-ayogāt. na asti iti. yat punar etad artha-niṣedhe eva abhidhānāt. na sādhya-siddhāv nigrahād ity aparaḥ. yaḥ pratīyamāna-artham kiñcid a-sādhana-aṅgasya vacanam, tad eva | pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ śabdo ’py punaḥ || sāmānya-viṣayā keśa-pratibhāsam | artha-sāmarthya-dṛṣṭeś ced anyat prāptam -pūrvako vicāraḥ, tatra adhika-abhidhānam syād eka-nivṛttau gaty-antara-abhāvāt. te tv syur iti na iṣṭa-siddhiḥ. artha-pratīter na vaktavyāḥ, tad-uktāv apara-uktir tasya bahavo ’vayavāḥ pṛthak prakṛtyā yady eva ātmā vākyam. te ca avayavāḥ svayam -siddheṣv icchā-vaśāt pratipādana-ayogāt. te -anusāreṇa ca keṣāñcit pratītiḥ. tathā ayam yo ’rtha-ākāraḥ pratibhāti bāhya iva eka iva -cetasaḥ pravṛttau grāhyasya sāmānyasya

an-abhyupagamāc ca. teṣāṃ ca apauruṣeyatva’n-abhyupagamāt. abhyupagame vā na kārya-kāraṇe an-abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ an-abhyupagamāt. yathā keṣāñcid eva iṣṭaḥ an-abhyupagamāt. yo hi vināśa iti kiñcin na ity an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpaan-abhyupagamād virodhāc ca deha eva artha-antara an-abhyupagamān nityaṃ viśvam idaṃ tataḥ || an-abhyupagame ’nyatra tasya yogaḥ. na hy evaṃan-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya an-abhyupagame pravṛtty-ayogāt, tathā bādhāan-abhyupagame sāmānyena api sādhanaṃ na an-abhyupāyataḥ | upāyo hy abhyupāye ’yam anan-abhyupāyataḥ | upāyo hy abhyupāye ’yam anan-abhyupeta-bādhāyāṃ tad-anyasya api tulyam ity ’n-artha-adhimokṣataḥ || sadṛśa-a-sadṛśatvāc ca ’n-artha-antara-abhidhānāt. na api sa eva, tadan-artha-antara-arthatve ’py a-karma-a-dravya’n-artha-antara-grahāt || śarīrāt sakṛd utpannā ’n-artha-antara-bhāve vyaktam ayam asya svabhāvas an-artha-antara-bhūto vināśaḥ kāṣṭhāt. tad eva an-artha-antara-hetutve ’py a-paryāyāḥ sita-ādiṣu an-artha-antara-hetutve ’pi bhāva-kāle ’nityatā-a an-artha-antara-hetutve ’pi bhāva-kāle ’nityatā-aan-artha-antaratvāt, artha-antaratve ca doṣāt. na an-artha-antaratvāt sa eva svabhāva-niyamaḥ. ’n-artha-antaratve ’pi tad eva tad bhavati. tan an-artha-antaratve upakāreṇa vyākhyāte. pātaan-artha-antaratve tu nīla-āder anubhavāt tad’n-artha-antaratve vā varṇa-ātmanas tat-kramaan-artha-antaratvena a-bhedakatvāt. tad-rūpasya an-artha-antare ’pi tathā prayoga-darśanaan-artha-abhiniveśataḥ | jñeyatvena grahād doṣo an-artha-ākāra-śaṅkā syād apy arthavati cetasi | an-artha-āśrayatvāt. tat-kalpita-viṣayād arthaan-artha-āśrayatvāt. tat-kalpita-viṣayād arthaan-artha-āskandinyo ’-bhinna-artha-abhimateṣv api an-artha-udayā sammohād avadhīraṇā iti kṛpayā tan an-artha-tantra-upayogiṣu padārtheṣu vyavasthām an-artha-nirbandha eva, yathā-kalpanam asya an-artha-pratilambha eva syāt. kāryasya api an-artha-pratilambhaḥ syāt. sarva-bhāvāḥ an-artha-vivecanasya anumāna-āśrayatvāt tadan-artha-sandarśanāt. vahatām api mantrāṇāṃ punaḥ an-arthaṃ vā api vedanam | dṛṣṭaṃ saṃvedyamānaṃ an-arthaḥ khalv api kalpanā-samāropito na liṅgam, ’n-arthaka-śabda-a-prayogān nir-viṣayasya naño ’an-arthakaṃ nirarthakam, yasya na eva kaścid an-arthakaṃ śabdaṃ prayuṅkte, sa nigraham arhet. an-arthakaṃ sādhya-siddhy-upayogino ’bhidheyasya an-arthakaḥ | śāstreṣv icchā-pravṛtty-artho yadi an-arthakam | jñāna-rūpatayā arthatve sāmānye cet an-arthakam || a-pravṛttir a-sambandhe ’py arthaan-arthakam iti nigrahasthānam. prapañca-kathāyāṃ an-arthakā api syur iti na iṣṭa-siddhiḥ. arthaan-arthakā iti cet. eṣa puruṣa-vyāpāraḥ syāt. an-arthakā iti. siddhāntam abhyupetya a-niyamāt an-arthakāḥ. a-tad-rūpe ca tādrūpyaṃ kalpitaṃ an-arthakāḥ. teṣu sa ātmā kalpanā-samāropitaḥ ’n-arthakāḥ puruṣa-saṃskārād arthavantaḥ syuḥ. an-arthakeṣv artha-vikalpaḥ puruṣa-kṛtaḥ, na tu an-arthakriyā-kāry api tat-kārī iva vyavahāriṇāṃ an-arthakriyā-yogyatvād a-pravṛttiḥ, anyatra ca

an SV_08410 SV_04610 V3_00106 SV_00105 SV_08112 SV_04415 PV_03377 PV_03188 SV_05802 V2_04607 SV_15610 PV_03414 PV_04286 PV_04160 SV_02610 V3_03406 NB_03054 V3_07412 SV_09510 SV_05609 SV_07205 V3_12012 VN_05702 V3_02709 V2_07909 PV_03048 SV_12717 SV_12821 SV_07805 SV_03311 SV_03314 V3_01508 PV_03419 VN_05504 SV_06123 PV_02098 SV_07222 SV_06610 SV_04625 SV_03021 SV_03016 SV_02517 V3_01410 PV_02100 V2_09008 SV_10824 V3_13104 SV_16618 SV_11003 V2_06611 SV_16604 SV_15915 SV_06903 V2_05401 V1_00801 V1_03105 PV_03303 VN_00503 VN_00807 SV_14721 PV_03447 NB_03101 NB_03105 NB_03102 V3_11509

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-sambhavaḥ ||166|| tasmāt sarvaṃ sāmānyam vā ādriyeta, anyathā upekṣaṇīyatvāt. tatra āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy saktir a-pratibala-prajño janaḥ kevalam | na iti kiṃ na iṣyata iti kim antarāle -svabhāva-grahaṇād yā dhīs tad-arthā iva apy -ātma-arthaḥ kathaṃ grāhyas tadā syād dhīr | anyo ’kṣa-buddhi-hetuś cet smṛtis tatra apy | dhiyaṃ vastu-pṛthag-bhāva-mātra-bījām sambandhataḥ pramā ||1cd|| sva-pratibhāse samayasya an-anuṣṭhānād a-sannidher na arthaa-sphuṭaṃ rūpam eko ’-dṛṣṭena vāraṇe | arthakārya-karmaṇi || an-adhyavasita-avagāhanam || ā sarṣapād gurutvaṃ tad dur-lakṣitam tat-svabhāva-sākalya-paricchedāt tatra doṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so iṣṭo ’-nirākṛtaḥ pakṣa iti pakṣa-lakṣaṇam na agny-ādi-sādhana-vat sattā-sādhanam apy na agny-ādi-sādhana-vat sattā-sādhanam apy tathā anayā vibhramān miśrī-kriyanta ity tulyaḥ prasaṅgo ’navasthā ca. tata upakāra-abhāvād avadhāraṇasya kiṃ phalaṃ syāt. anyathā apratibhāyā nir-viṣayatvāt. anyathā a-sambaddha-pralāpa eva ayam ity apy ajñāne parārtha-vṛtteḥ kārya-a-kāryavibhāgataḥ || kathañcid api vijñāne tad-rūpavākyam. tad aneka-avayava-ātmakaṃ vā syād syād anya-kalpanā. atha punar ekam eva a-dṛṣṭa-ākāra-antara-abhāvāt. tasmān na tathā-kṛta-saṅketena śabdena prabodhyata -vyavacchede tathā-prakāśanāya prayuñjate bhojaya iti, na ekasya bhojana-a-sambhave anyo ’rtho ’n-upakārāt saha-uditaḥ | vyakto uttaraṃ pratipattuṃ samarthaḥ. na hy kenacid ānītena artha ānaya ity eva syād antara-bhedakam || śrutis tan-mātra-jijñāsor ucyate. paratra tu jñāna-janana-śaktir -āśrayāḥ syuḥ. artha-antara-abhidhāyinaś ca sahita-a-sahita-avasthayor viśeṣeṇa tad-apekṣayā tathā ucyante. tasya śabdair sarva-pratipattiḥ. tadā api tasya śabdair pratīyante. te ’pi śabdāḥ sarva-bhedaiti na viśeṣa-ākṣepaḥ. uktam atra – tadvihita-saṃsthitiḥ || rūpa-ādi-śakti-bhedānām -dharmatayā nimittaṃ bheda-antara-ākṣepa-karma-sāmānya-saṃyoga-ādīnāṃ ca. tathā pratibadhnāti. kṛtakatva-prastāve ca iṣṭatvāt. kiṃ ca, yady atyanta-parokṣe ’rthe so ’tiśayo yadi ||218|| sarva eva āgamam so ’tiśayo yadi ||32|| sarva eva āgamam -viṣaye ’py āgamam apekṣya eva sādhakāś cet. bāhya-artha-upanidhayo bhavanti. bāhya-apāya-pratiṣedhena apy a-cākṣuṣaḥ śabdo ’nityo ’pi mahīyaso yad avamanyata iti kim anyad tasmād ayam upanipatya vijñānaṃ janayan na yena asya idam iti prati-karma vibhajyate. tena ātmanā yena prati-karma vibhajyate || na trividhena viprakarṣeṇa viprakṛṣṭam, yad idam eva ca pratyakṣasya pratyakṣatvam, yad kā vā tasya pratyāsattiḥ. tatra yat tasminn prakāśāyām arthaḥ syād a-prakāśitaḥ || etena anayor ekatra vṛtti-niścayaḥ. sa-ātmakatvena eka-ātmany apy asiddheḥ. na api sa-ātmakād -charīra-sambandhī prāṇa-ādiḥ sa-ātmakād prāṇa-ādimattvād iti. na hi sa-ātmaka-

an-arthakriyā-yogyatvād a-vastu. vastu tu viśeṣa an-arthakriyā-yogyā jātiḥ (94abʼ) na hi jātiḥ an-arthataḥ ||1|| siddhir iti jñāpana-artham. an-arthy eva su-bhāṣitaiḥ parigato vidveṣṭy api ’n-arthikayā śaktyā. tasmāc chaktir iti dravyam an-arthikā | vikalpikā a-tat-kārya-artha-bhedaan-arthikā || tac ca anubhava-vijñānam ubhayaan-arthikā || yathā-samita-siddhy-artham iṣyate an-arthikām ||111|| janayanty apy a-tat-kāri’n-arthe ’rtha-adhyavasāyena pravartanād bhrāntir an-arthau. kiṃ ca kramasya artha-antaratve ’nan-arthau na yena stas tad-a-dṛṣṭaṃ karoti kim || an-alpa-dhī-śaktinā apy a-dṛṣṭa-paramārtha-sāram an-alpakam | taulyaṃ tat-kāraṇaṃ kārya-gaurava-an an-avakāśā pramāṇa-antara-vṛttiḥ syāt. no ced ’n-avadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ an-avadyaṃ darśitaṃ bhavati. tri-rūpa-liṅgaan-avadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu an-avadyam iti. a-parāmṛṣṭa-tad-bhede vastu-mātre an-avadyam etat. nanu dhīḥ kāryaṃ tāsāṃ sā ca an-avadhāraṇād asya iyaṃ sthitir ity a-pratītiḥ. an-avadhāraṇe ca vākyasya vyatirekasya an-avadhārita-artho hi na anubhāṣet. an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ an-avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya an-avabhāsataḥ | yadi nāma indriyāṇāṃ syād draṣṭā an-avayavaṃ vā. aneka-avayava-ātmatve pṛthak an-avayavaṃ vākyam. tatra ekatve ’pi hy aan-avayavam aneka-deśe yugapad ādhīyate. pūrvaan-aśvatvam asya asti iti. yadā punar vyavaccheda ’n-aśvo ’yam iti. ata eva pūrvatra pratikṣipta’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha’n-ākārayaṃ jñānaṃ sva-ākāreṇa kathaṃ bhavet || an-ākṣipta-an-uttara-pratipattikam ananubhāṣaṇam. an-ākṣipta-karaṇa-karmakam. evam ānayanam anyad vā an-ākṣiptā akhilā aparā | bhinnaṃ dharmam iva an-ākṣiptā janyasya iti janana-mātreṇa kārakatvam. an-ākṣepakāḥ, nir-ākāṅkṣatvāt, kathaṃ viśeṣaṇaan-ākṣepāt. vyakti-sambandhinyā jāteś codanād aan-ākṣepān na te kasyacid aṅga-bhūtā iti kim an-ākṣepān na syāt tatra pravṛttir iti vyarthaḥ an-ākṣepe ’py eka-bheda-codanāt tat-svalakṣaṇaan-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. an-ākṣepeṇa vartate | tat-samāna-phalā a-hetuan-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike an-āgama-apekṣa-anumāna-viṣaya-abhimatānāṃ an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca ’n-āgama-jñāna-sambhavaḥ | atīndriya-artha-vit an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrvaan-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrvaan-āgamād dhūma-āder agny-ādi-pratyayo na syāt. an-āgame ’pi bhāvāt. na hi yo yasya sattā’n-ātma iti. tat-kāraṇa-pratiṣedhena apy aan-ātma-jñatāyāḥ. so ’yaṃ tair eva arthaan-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ an-ātma-bhūtaś ca asya indriya-artha-sannikarṣaan-ātma-bhūto bhedo ’sya vidyamāno ’pi hetuṣu | an-ātma-rūpa-pratibhāsa-vivekena pratipattṛan-ātma-rūpa-vivekena svarūpasya buddhau an-ātma-rūpe pratīyamāne sa svayaṃ an-ātma-vit pakṣe sarva-artha-a-darśanena ye | aan-ātmakatvena vā prasiddhe prāṇa-āder asiddheḥ. an-ātmakāc ca tasya anvaya-vyatirekayor abhāvaan-ātmakāc ca sarvasmād vyāvṛttatvena asiddhes an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir

an SV_01307 V2_09603 SV_14124 PV_02190 SV_14115 SV_14117 SV_04813 HB_03509 SV_16928 HB_01803 PV_04162 SV_05327 SV_07411 SV_13212 SV_13917 SV_04202 SV_17419 SV_07207 SV_15727 HB_01401 PV_03106 SV_17509 NB_03130 NB_03130 PV_02184 PV_04035 V2_07908 V2_07908 SV_00309 V2_08403 V3_06604 SV_08518 SV_11508 SV_14711 VN_01920 V3_05405 SV_12425 SV_03702 PV_03205 SV_05824 SV_17119 SV_11711 V1_04008 V1_04005 SV_13002 SV_14307 V2_07003 PV_03413 HB_02215 V1_03414 PV_02085 SV_06203 PV_04171 V3_02705 PV_02122 PV_04091 V3_02902 SV_11517 V3_02903 V3_07306 SV_04008 PV_02063 SV_07601 PV_02114 PV_04094

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-siddhiḥ. abhyupagamena ca sa-ātmaka-siddhiḥ. abhyupagamena ca sa-ātmakaśabdo ’nyo vā sattā-bhājanaḥ sarva eva bhāvo na karma api sati tasminn a-sambhavāt | tad svabhāvasya abhāvād bhavatā dhvaninā tasmān na apauruṣeyaḥ. katham idaṃ gamyate pravṛtti-nivṛtty-anujñāyāṃ ca eka-codanā-upalabdher bibheti na bādhāyāḥ, yena bādhām apsarā urvaśī nāma iti loka-vādaḥ. tam san param apekṣamāṇaṃ katham upekṣeta. param sarva-tad-guṇa-an-upalakṣaṇāt || māṣaka-āder bhāvaḥ svabhāva-pratibandhād apekṣate nāma, kevalam a-samartham iti cet. ko ’yam iti. tatra na saṃskṛtasya upalambho -kāraṇānām ānarthakya-prasaṅgāt, vastuno an-upakārataḥ ||75|| yadi hy upakuryād -sthiti-nivṛttīś ca viṣamāḥ padārthānām, apekṣā iti hi tat-pratibandhaḥ sa ca tad ubhayaṃ viśeṣa-janmani syāt. anyathā -śaktikeṣv anantara-kāryeṣu kṣaṇikeṣv svabhāva-bhūtāyām api śaktau phale ’-dṛśaḥ | tad-vacana-rāśes tathābhāve na kaścit puruṣo -vardhamāna-ādir iti. tatra a-sarvajñatā-ādayaḥ, yathā a-sarvajñāḥ kapila-ādayo prāpty-āśā-kṛto nṛṇām | sā bhava-icchā āpty|| tad eva artha-antara-abhāvād dehasyāt. an-ābhoge ’-sāmarthyam iti cet, na, dhātv-antare tv aneka-upakāra eva syāt. ca anyasya ko ’nyas tadutpatteḥ, na hy a-tadutpatter avyabhicāraḥ, anyair api tad-unmukhair bhavitavyam, -bheda-dhīḥ ||168|| tad idam artha-antaram tena pratipādanaṃ na syāt. icchāyām apy -pratibandhād anyaḥ pratibandho nāma, paryavasānaṃ sambhavati, a-niścaya-phalatvād -antaratve ca doṣāt. na ca asya prayatna’-tat-svabhāva ity api. satām api kāryasamāhāraḥ. prāsāda-puruṣa-ādīnāṃ vijātīyānām iyaṃ siddhā bheda-vyavasthitiḥ || vijātīnām -vyavaccheda-rūpasya a-parijñānāt, buddhāv śabdeṣv ekam artham atyakṣa-saṃyogam nityaṃ ghaṭa-ādīnām a-grahaṇa-āpatter na vā kevalasya apy ālokasya darśanād indriya-yogyatā-utpatti-lakṣaṇo vā iti na syāt. nitya-upalabdhir nityatve ’py virodhaḥ. tat-parigrahataś cen na tena a-pratipatter upadeśe ca śabdānām artheṣv vihatis tataḥ | tatra ekam eva dṛśyeta tasya sa tarhi bhāvaḥ svabhāvena vināśam na avayavina iti cet, ardha-āvaraṇe ’py || ekasya ca āvṛttau sarvasya āvṛttiḥ syād -mater āśaṅkā-sthānaṃ tad eva nivartyam. sādhyatā gatā | hetv-ādi-lakṣaṇair vyāpter iti. anena eva ca anumāna-kāle śāstraprati | sādhanānām a-sāmarthyān nityaṃ ca iṣyate | sandigdhe hetu-vacanād vyasto hetor pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor nityasya an-upakāryatvāt. an-upakurvāṇaś ca nirākṛto viparyaye pramāṇa-vṛtter kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bhedatatra tathā-jñāna-utpatteḥ kiṃ nibandhanam saha-sthānam agni-tāmra-dravatva-vat || syāt. na api vyatirekiṇas tasya kvacid cet samarthasya dehasya viratiḥ kutaḥ || | śāstra-siddhe tathā na arthe vicāras tad-

an-ātmakau vibhajya tatra abhāvena gamakatvaṃ an-ātmakau vibhajya tatra abhāvena gamakatvaṃ ’n-ātyantika iti siddham. na siddham. tasya eva an-ātyantikaṃ hetoḥ pratibandha-ādi-sambhavāt || an-ātyantikena bhavitavyam. sa ca a-hetuko ’nya’n-ātyantiko dhvanir anyo vā bhāva iti. sattāan-ādarād a-vacanam eva syād anya-vyāvṛtty-anan-ādṛtya anupalabdhau prayoktavya iṣṭaḥ. sa an-ādṛtya anyām eva artha-kalpanām ayaṃ kurvāṇaḥ an-ādṛtya etat prasahya kuryāt. evaṃ hy anena an-ādhikyam a-natiḥ sa-upalakṣaṇam | yathāsvam an-ādheya-atiśaya-ātmā parair apekṣate ca iti an-ādheya-atiśayasya sahakāra-arthaḥ. anityā hi ’n-ādheya-vikārasya saṃskāra-ayogāt. indriyasya ’n-ādheya-viśeṣatvāt, āvaraṇa-abhāvasya aan-ādheya-viśeṣasya an-anya-apekṣaṇāt sakṛt an-ādheya-viśeṣasya prāg a-kartuḥ para-apekṣayā an-ādheya-viśeṣasya sāmānyasya ayukta iti. an-ādheya-viśeṣāṇāṃ kiṃ kurvāṇaḥ prayojakaḥ | (296 an-ādheya-viśeṣeṣu pratyayeṣu parasparaṃ kaḥ an-ānantaryato moho viniścetur a-pāṭavāt || tasya ’n-āptaḥ syāt. api ca, na ayaṃ svabhāvaḥ kāryaṃ an-āptatayoḥ sādhya-dharmayoḥ sandigdho ’n-āptā vā a-vidyamāna-sarvajñatā-āptatā-liṅgaan-āpti-icchoḥ pravṛttiḥ sukha-duḥkhayoḥ || yato an-āptau na sidhyati | vācyaṃ śūnyaṃ pralapatāṃ an-ābhoga-a-sambhavāt, eka-dharmasya apy ajñāne an-ābhoge ’-sāmarthyam iti cet, na, an-ābhoga-aan-āyatta-rūpāṇāṃ saha-bhāva-niyama-abhāvāt. yadi an-āyatta-rūpāṇāṃ saha-bhāva-niyama-abhāvāt. yady an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā an-āyattam a-janyatvād asya idaṃ sāmānyaṃ bhedo an-āyattasya kadācid ayogāt. parvata-ādi-vat. an-āyattasya vyabhicāra-a-virodhāt. tato dharmaan-ārambha eva vādasya. kathaṃ ca evaṃ jayaan-ārambha-virāme kadācid upalambhaḥ. tena tadan-ārambha-sambhavāt. svabhāva-viprakarṣeṇa an-ārambhāt kutas tat-samudāyo dravyam, aan-ārambhān na ālekhya-ādau vicitra-dhīḥ | aan-ārūḍhe ’rthe na saṅketaḥ śakyata ity eke. an-ālambana-samāropaṃ viniścitya vyācakṣāṇo an-āloka-apekṣa-grahaṇa-prasaṅgād anapekṣa-ātmaan-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇaan-āvaraṇa-sambhavāt ||251|| atha tac chabdaan-āvaraṇaṃ yataḥ | (271ab) yadi tena arthaan-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ an-āvaraṇe sakṛt || paśyet sphuṭa-a-sphuṭaṃ rūpam an-āviśan kathaṃ naṣṭo nāma, tat-svabhāvaan-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. an-āvṛttau | dṛśyeta rakte ca ekasmin rāgo ’an-āśaṅkamāno vā kiṃ parasmād upadeśam apekṣate. an-āśaṅkyaṃ ca sādhanam || pūrva-avadhāraṇe tena an-āśraya-vacanena a-prakaraṇa-āpanna-pakṣīan-āśraya-sthiteḥ || viśeṣasya a-svabhāvatvād an-āśrayaḥ || anumānasya bhedena sā bādhā uktā an-āśrayaḥ ||26|| vyastaḥ pramāṇābhyāṃ nirākṛto an-āśrayaḥ. jāter vācyatvād a-doṣa iti cet. na, an-āśrayaḥ prati-pramāṇasya. viruddhayor ekatra an-āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate. an-āśrayasya ca utpattau sarvatra syāt. atha vā an-āśrayāt sad-asator na āśrayaḥ sthiti-kāraṇam | an-āśrayād anyasya api vyaṅgya-vyañjaka-bhāvaan-āśrayān nivṛtte syāc charīre cetasaḥ sthitiḥ | an-āśraye || tat prastāva-āśrayatve hi śāstraṃ

an V3_03005 V3_04808 SV_09606 V3_07604 V3_02709 SV_05714 SV_11515 V3_03413 SV_12001 SV_10802 SV_17003 V1_00511 SV_01415 V2_09705 SV_01414 V2_09704 SV_16915 SV_16814 SV_01222 V2_09507 V1_04314 SV_07414 SV_04528 HB_02102 NB_01006 V1_00703 SV_12525 VN_00910 PV_04120 V3_03805 V1_01906 V1_02203 SV_16124 PV_03344 V1_03701 V1_03610 PV_03344 SV_03504 SV_04811 V3_04503 V3_02701 V3_01410 VN_00726 PV_04215 PV_04033 V3_01310 SV_16616 SV_12116 V3_12907 SV_00920 SV_16313 SV_04606 SV_04607 SV_16921 SV_12125 NB_03054 V2_06613 SV_11008 SV_13821 PV_03340 PV_03338 VN_02311 V1_03610 PV_04106 PV_04071

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prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstraloke pratīyate, kiṃ tarhi vivakṣita-dharmaetat. atha punar ubhaya-dharmaṃ brūyāt. -vārttike. atha punar ubhaya-dharmaṃ brūyāt, eva ayam ity an-avadheyaḥ syāt. dvayor asti ity uktam etat, sati vā kvacid apāye ’sya sambandhasya apy apāyaḥ, anyathā -bhedaḥ pūrva-upagama-virodhasya. yatra kathaṃ tad-āśrayaḥ syāt. āśrayaṇīya-ayogāt. uktam, tat katham. na ayaṃ puruṣo artha-siddhiḥ. tatra punar virodha-cintāyām ’pi taj-jātīyasya vyabhicāra-darśanād ’pi pratyakṣa-anumāna-virodha-darśanād ’pi pratyakṣa-anumāna-virodha-darśanād tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra -a-jña-dhūrtānām anyatamaḥ syād api ity -tattvam upadeśena avisaṃvādasya asiddher pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra -vāsanā-visandhi-doṣād a-prabuddhasya apy eva eṣāṃ parasparato ’pekṣā. sāmānyaṃ punar prayogo yuktaḥ, tasya deśa-kāla-vyakti-bhedana anavasthā. tathā yady a-kṣaṇiko ’pi bhāvo timira-āśu-bhramaṇa-nauyāna-saṅkṣobha-ādyʼ) timira-āśu-bhramaṇa-nauyāna-saṅkṣobha-ādya-pūrva-para-loka-ādy-apavādīni. na hi tāny -prāpteṣu na sidhyati. tatra punar idam tad icchā-jā iti sūcitam || candratāṃ śaśino sūcitaṃ bhavati. sa hi śaśinaś candratvam sahakāriṇā janitaṃ pratyakṣam. ata eva ca na ādīnāṃ tat-sannidhāna-abhāve ’bhāvāt. na apy asaty abhāvād a-dṛṣṭa-indhano ’pi dahano na kathaṃ nāma bhaved arthasya darśakam || iṣṭamana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭapratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo -avabhāsinyaḥ kalpanā na akṣa-dhīr yadi | bhidyamānā arthāḥ samāśrayo dhvaniś ca saḥ ||96|| śabdaṃ hy eṣa prayuñjāno ’rtheṣv grāhyam, sandigdha-viparyasta-rūpayor iṣṭasvayaṃ vādinā iṣṭasya anumeyatva-vacanena atra – tad-an-ākṣepe kiṃ sādhana-phalam, pratibhāsa-adhiyakṣa-darśanam enām upekṣate. ghaṭa-ādīnāṃ sa-ātmatvaṃ kiṃ na mīyate || tac cen na sādhyate | kiṃ sādhyam anyathā ca. tato bāhyena arthena arthavattvam tad-bhāve ’py anyatra pramāṇa-a-saṃvādiny tathā unneyo na vā kaścit. tasya tathā api tad-deśa-sannidhir iṣyata eva iti kim tad-anyena doṣavattva-sādhane na kiñcid tv a-dharma-ātmano vratasya āgāmi phalam tac ca sarvaṃ tyāga-āpti-lakṣaṇam iṣṭa-lakṣaṇam iṣṭa-an-iṣṭayoḥ. tena ayam iṣṭayathā-samayaṃ pratīti-jananāt. iṣṭaya enaṃ hetum anuvidadhyāt. yena iṣṭaabhimatasya, svayaṃ vādinā tadā sādhayitum eva, tathābhūtasya jñātum a-śakyatvāt. na tasya tathābhūtasya jñātum a-śakyatvāt, na idānīṃ ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā ākāra ātmā syād anyathā vā anubhūyate | iṣṭo phalam || yadā niṣpanna-tad-bhāva iṣṭo mithyā-uttara-abhidhānāt. yathā sādhyatayā so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo śāstra-tyāge ’pi na kṣatiḥ | parokṣeṣv āgama|| an-īpsitam a-sādhyaṃ ced vādinā anyo ’py

an-āśraye tat-prasiddhe vicārasya iti prastāvaan-āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena an-āśrita-vastuno ’-paryudāsena vyatirekaan-āśrita-vastuno ’-paryudāsena vyatireka-mātrasya an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ an-āśritaṃ kathaṃ jñāna-hetur iti. pratiṣedhasya an-āśritaḥ syāt. tato na nityaḥ. tad-āśrayaan-āśrite kasmiṃścit samaye na pravartate vicāraḥ, an-āśrito hy evaṃ syāt. tathā ca a-sambandhaḥ. ’n-āśritya āgama-prāmāṇyam āsituṃ samarthaḥ. an-āśvāsa āgame syāt. saty api tasminn aan-āśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt. an-āśvāsa-prasaṅga iti cet. na, yathokte ’an-āśvāsa-prasaṅga iti cet, na, yathokte ’bhāvāt. an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānaan-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānaan-āśvāsaḥ. tasmān na apauruṣeyād vyākhyānān na an-āśvāsaḥ. veda-vat tad-vyākhyānam apy an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam an-āsādya paraṃ nityaṃ tat-svabhāvaṃ kim iti an-āskandhanāt. tasmān na svalakṣaṇe samayaḥ. ’n-āhita-atiśayaḥ sahakāriṇā ādya-viśeṣa-hetu-vat an-āhita-vibhramaṃ jñānaṃ pratyakṣam. tat an-āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. an-āhita-saṃskārāḥ paraiḥ pravartayanti. svaan-icchato ’py āyātam, yasya idaṃ sāmarthyam ’n-icchan kāṃ pratītiṃ sa vāñchati | iti taṃ an-icchan kām anyāṃ pratītim icched iti taṃ praty an-indriya-dṛṣṭir na api viṣaya-antarasya. svaan-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣayaan-indhanas tasya deśa-kāla-niyama-ayogāt. niyame an-iṣṭa-avabhāsinyaḥ kalpanā na akṣa-dhīr yadi | an-iṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ an-iṣṭa-ādāv a-sandhānaṃ dṛṣṭaṃ tatra api cetasām an-iṣṭa-parihāreṇa pravartayati ity anya-apohaan-iṣṭa-parihāreṇa pravarteta iti ca prayuṅkte, an-iṣṭa-prakāśanayor a-pratipatti-sādhanatvāt, an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat an-iṣṭaṃ ca idaṃ rūpa-ādīnāṃ pratisamudāyaṃ an-iṣṭaṃ cet pramāṇaṃ hi sarva-iṣṭīnāṃ an-iṣṭaṃ bhaved vaiphalyam eva vā || sa-dvitīyaan-iṣṭaṃ syāt. tathā parārthāś cakṣur-ādayaḥ an-iṣṭatvāt. kiṃ ca, yady atyanta-parokṣe ’rthe an-iṣṭatvād ity-ādāv apy uktam iṣṭes tadan-iṣṭam. a-kriyasya eka-vyakti-sambandhino deśaan-iṣṭam. vaktary ātmani rāga-ādi-darśanena an-iṣṭam. sa tu mantra-ādi-prayogas tasya iṣṭaan-iṣṭayoḥ. tena ayam iṣṭa-an-iṣṭayoḥ sādhanam aan-iṣṭayoḥ sādhanam a-sādhanaṃ ca jñātvā tatra an-iṣṭayor a-viśeṣāt. a-viśiṣṭānāṃ sarva-artheṣv an-iṣṭayor iṣṭa-viparyayo na syāt. svabhāvaan-iṣṭasya, ukta-mātrasya nirākṛtasya ca an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hi an-iṣṭeḥ. tādṛśām a-vitatha-abhidhānāt. tathā hy an-iṣṭer iti cet. śabdaḥ kim iṣṭas tat-samāna’n-iṣṭo ’pi vā tena bhavaty arthaḥ praveditaḥ || ’n-iṣṭo ’pi vā paraḥ | vijñapti-hetur viṣayas an-iṣṭo ’pi vādino dharmaḥ, śāstra-upagamāt ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne an-iṣṭau na cintā eva pravartate || virodhaan-īpsitaḥ | dharmo ’-sādhyas tadā a-sādhyaṃ

an PV_04071 V3_11310 SV_09210 V3_01306 V3_01202 PV_04023 V3_01008 PV_04080 SV_01112 V2_09312 SV_15222 PV_04029 V3_01403 NB_03045 PV_04060 VN_02022 NB_03047 PV_04023 V3_01007 PV_04031 NB_03055 VN_00107 SV_15627 VN_05504 VN_05613 VN_01207 PV_02122 V3_11911 VN_01720 V3_11905 V3_11108 V3_04204 SV_13020 V3_05103 SV_14905 SV_13022 V3_05105 HB_01804 SV_01624 SV_07817 SV_09902 SV_13021 V3_05104 V1_01515 V3_08401 SV_09823 V2_07712 V3_04108 HB_01814 SV_11123 V3_00809 SV_00305 V2_05712 VN_02205 SV_13020 V3_05103 SV_12817 HB_01902 HB_01901 SV_14817 V3_08806 SV_17414 SV_13803 V3_01406 PV_03464

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prāptaṃ na sādhyatvaṃ vacanād vinivartate || bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. pratividadhyāt. vacane vā asya katham abhāvo vighāta-kṛd viruddhaḥ. tad api na sādhyam pārārthye sādhya ātma-arthatvam. tad -pratibandhataḥ | triṣv anyatama-rūpasya eva a-pratibandhāt triṣv anyatama-rūpasya eva -viṣayatvaṃ ca varṇitam | iha evaṃ na hy ) yadi tena vipakṣe ’-darśanaṃ khyāpyate. tad yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad sa tu na siddhaḥ. yasmād dhetāv a-sambhave sādhana-artha-ukta-vādy-abhyupagata-grahaḥ | -upagamād eṣāṃ sādhana-vaiphalyam. tasmād sādhanam upanyastaṃ tasya siddhim icchatā so hetunā tena katham a-pratipāditaḥ || ukto -siddhiḥ, tathāvidhas tu dharmaḥ pṛthag -āsana-ādy-aṅga-vad iti. atra ātma-arthā ity prokte ’py arthāt tan nāśa-dhīr bhavet || eva. tan na avaśyam asya nirdeśaḥ. tena tad-vyapekṣātaḥ kathito dharma-dharmiṇoḥ | tatra trayāṇāṃ rūpāṇām ekasya api rūpasya aṅgam, tasya a-vacanaṃ tasya aṅgasya bhavati. tasya tena an-apakarṣaṇād anyena ca pratipattuṃ samarthaḥ. na hy an-ākṣipta-viṣayatvād uttara-pratipattir a-śakyā ity anvayaḥ. tayor a-bhedād a-doṣa iti cet, na tādṛśaḥ || tatra upayukta-śaktīnāṃ viśeṣa-vikṣepa-pratighāta-ādāv uttara-vijñānayadi ca viṣaya-upadarśanam antareṇa pratīter satsu samartheṣv anyeṣu hetuṣu kāryahi samartheṣu tad-anyeṣu kāraṇeṣu kārya-svabhāvasya hetor abhāvāc chaśa-viṣāṇasamartha-kṣaṇa-antara-an-utpatter jñānasamartha-kṣaṇa-antara-an-utpatter jñānajanmināṃ tathā | nāśaḥ svabhāvo bhāvānāṃ na abhāvena an-utpatteḥ, kāraṇa-vaikalyāj jñāna-abhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñānakāryaṃ param apekṣata iti tataḥ kevalād dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād vyavasthānāt. svabhāva-antarasya kutaścid pratibandhuṃ samarthaḥ. ekatra bhāve vikārasati kuḍye ’nyasya utpitsoḥ kāraṇa-abhāvena vyavadhāne ’nyasya utpitsoḥ kāraṇa-abhāve -antara-avadhāna-vaiguṇye ’nyatra vijñānaabhāvāt. ayoniśo-manaskāram antareṇa doṣāṇām -bīja-udaka-sāmagryām api kadācid aṅkura-bīja-udaka-sāmagryām api kadācid aṅkuradadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād na dravya-āśrayeṇa, kṣaṇike dravye viśeṣa3 || mohaṃ doṣa-nidānam āhuḥ, a-mūḍhasya doṣasākṣāt pāramparyeṇa vā tataḥ siddher iti. etau dvāv anumeya-pratyayau sākṣād iti. etau dvāv anumeya-pratyayau sākṣād ca tan-nirākaraṇe ’-sāmarthyāt parājayasya tu hetv-abhāvāt samartha-kṣaṇa-antarahetv-abhāvāt samartha-kṣaṇa-antarasaṅghāte ’py a-sambhavāt. artha-antarasva-upakāribhyaḥ sva-santāna-viśeṣa-udaka-ādibhyaḥ krameṇa svabhāva-atiśayana apekṣyaṇīyaḥ. tat katham idānīm sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyutadhārṣṭyena bandhakīm ||334|| a-pracyutautpāda-an-utpādāt, sannidhāne ’py -puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, eva kaścit sa viśeṣo vyaktir iṣyate | na

an-īpsitam a-sādhyaṃ ced vādinā anyo ’py anan-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti ’n-uktaḥ. atha abhāvam eva na icchet. tena aan-uktatvād iti cet, yad-vivādena sādhanam an-uktam api icchayā vyāptaṃ sādhyam iti darśanaan-uktir nyūnatā uditā || sādhya-uktiṃ vā an-uktir nyūnatā-sādhana-doṣa ity uktaṃ an-ukte ’pi kiñcit pakṣe virudhyate || kuryāc ced an-ukte ’pi gamyate ||16|| na hi tasya prāg an-ukte ’pi gamyate. na hi tasya prāg darśana’n-ukte bhāvas tasya api śaṅkyate | viruddhānāṃ an-ukto ’pi icchayā vyāptaḥ sādhya ātma-arthavan an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya ’n-ukto ’pi vacanena sādhyaḥ. tad adhikaraṇatvād ’n-ukto ’pi vā hetur viroddhā vādino ’tra kim | an-ukto ’pi sādhya-dharme ’ntar-bhāvāt pakṣī-kṛta an-uktāv apy ātma-arthatā sādhyā. tena na uktaan-uktāv api pakṣasya siddher a-pratibandhataḥ | an-uktāv api pakṣasya siddher a-pratibandhāt an-uktāv api vāñchāyā bhavet prakaraṇād gatiḥ || an-uktau sādhana-ābhāsaḥ. uktāv apy asiddhau an-uccāraṇaṃ vādino nigraha-adhikaraṇam, tad an-utkarṣaṇāt. kenacit saha kārya-kāraṇa-bhāvaan-uttara-pratipattikam ananubhāṣaṇam. tena an-uttara-pratipattyā eva nigrahasthānatvam an-uttaraṃ bata, doṣa-saṅkaṭam atra-bhavān dṛṣṭian-uttarān prati | sādhanānām a-sāmarthyān nityaṃ an-utpatti-vyākulatā-ādi-darśanāt. manoan-utpattiḥ, kathaṃ na pratijñā sādhana-avayavaḥ. an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity an-utpattiḥ kāraṇa-antaram anumāpayati. na ca an-utpattiḥ, tad-bhāvād itarasya iti. atha kā an-utpattiḥ. tasmāt pūrva-utpanna-samarthaan-utpattiḥ. pūrva-utpanna-samartha-nirodhād vā an-utpattimatāṃ yadi ||281|| atha api syāt – an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na an-utpattir uktā bhavati. sa kevalo ’pi samarthaan-utpatteḥ. atha kā iyaṃ śaktiḥ, sa eva bhāvaḥ, an-utpatteḥ. abhyupagamya api vyaktiṃ vyāpiny an-utpatteḥ. utpattau vā ekatva-hāneḥ. tadan-utpatteḥ, kāraṇa-vaikalyāj jñāna-an-utpattir ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir an-utpatteḥ. tac ca asiddham. vyakto viṣaya iti an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ an-utpatteḥ. na tatra api santāna-pariṇāmaan-utpatteḥ. na, tatra api santāna-pariṇāmaan-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa an-utpatteḥ. na hi taṇḍula-ādīnāṃ dahana-udakaan-utpatteḥ, punar anyatra sat-kāya-dṛṣṭim. tac an-utpatteḥ. sākṣāt tāvat – arthād artha-gateḥ an-utpatter a-tat-pratibhāsitve ’pi tadutpattes an-utpatter a-tat-pratibhāsitve ’pi tadutpattes an-utpatter a-parājayaḥ. tasmād ayam a-samarthaan-utpatter jñāna-an-utpattiḥ. tasmāt pūrvaan-utpatter jñāna-an-utpattiḥ. pūrva-utpannaan-utpatteś ca. śabda-utpāda-vādinas tāvad ayam a an-utpattāv artha-pratipatti-jananam. a-kṣepaan-utpattāv odana-ādy-abhinirvṛttir asti an-utpanna-atiśayas tad-avastha eva bhāvo naṣṭo an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti. an-utpanna-pūrvāpara-rūpaḥ pumān kartā krameṇa an-utpannasya a-tat-kāraṇatvāt, tayor bhinnaan-utpalatvāt, kuḍya-vad iti. tathābhūtena an-utpāda-vyayavato viśeṣo ’rthasya kaścana ||

an PV_02178 V3_05008 SV_13009 SV_13802 PV_04144 PV_04141 VN_06404 PV_03522 SV_13925 PV_03132 V1_02013 VN_02905 HB_00510 VN_06114 PV_02152 VN_02114 VN_06308 VN_06313 V3_13504 VN_06704 SV_11106 SV_11709 PV_04173 SV_07007 SV_07102 V3_08705 SV_07023 V3_08702 SV_05410 SV_07002 SV_05409 SV_04201 SP_00019 SV_11616 SV_05403 SV_15921 V3_08705 SV_07101 SV_04629 SV_11711 SV_05404 SV_14406 PV_03419 V3_05306 SV_13121 PV_03417 SV_05323 SV_07206 SV_11716 SV_07005 PV_02074 SV_04320 SV_11614 V2_06806 V1_00907 SP_00021 V2_06711 SV_15821 VN_00617 SV_13922 V2_06710 SV_03707 SV_15817 SV_11517 SV_11716

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ekasmād bhinna-kālaṃ na jāyate | kārya-tiras-kāra-ayogāt. na hi tatra atiśayam -tiras-kāra-ayogāt. na hi tatra atiśayam sannihita-a-sannihita-kāraṇatvena utpādana | yady evam atra bādhā syān na anya’pi doṣavattām upāgatāḥ || yathā parair ābhāsaṃ bruvāṇam uttara-vādinaṃ sva-sādhanād saktasya anya-a-gater yadi | jñāna-antarasya pratyabhijñānaṃ sat-prayoga-ādi yan matam | anya-vāṅ-mātreṇa a-vibhāvanāt | na ca ātmā sukha-ādīnām an-anya-bhāk | (21ab) na nityaṃ ca pramāṇena pratipādayituṃ śaknuyāt. -prāptasya anyathā kvacid abhāva asiddheḥ. mata-anujñā. yaḥ pareṇa coditaṃ doṣam -ādi-jaḥ | vaiṣamya-jena duḥkhena rāgasya -sādhanam aṣṭādaśa dṛṣṭānta-doṣāś ca. teṣām arhaty eva, sarvasya sato doṣasya iti na doṣam udbhāvayann eva aparasya para-iṣṭa-artha-siddhi-pratibandhāt. nanv bhavati. atra tad-uktasya hetor doṣam -duḥkha-vivekāt, praśama-sukha-rasasya ca tad-ātmakatvāt. artha-antaratve ca bhāvagamyate tataḥ || viruddhatā iṣṭa-a-sambandho yady apy eka-artha-samavāyināṃ parasparam ubhayathā kārakasya akiñcitkaratvena ubhayathā a-kārakasya akiñcitkaratvena pṛthak tat sahitam api tādṛśam eva ity pṛthak tatra sahitam api tādṛśam eva ity na a-viṣayasya vijñāne pratibhāsaḥ. siddhānām āśraya-āśrayi-bhāvaḥ. tad eva idam eva sāmānya-abhyupagame cintyate, yasmān na dhrauvyāc ca (75dʼ) sāmānyasya samavāyy-ādi sarvam etena cintitam | anyonya-utpādana-prasaṅgaḥ. anapekṣatvān nityasya eva antar-bhavati, parabhāva-utpādane tadjñāna-jananāt. na puruṣaḥ śabde, tad-ātmany a-kāryatvāt. para-rūpa-kriyāyām api tatra a-kāryatvāt para-rūpa-kriyāyām api tatra sambandho ’nyonyam a-janya-janakatvena āloka-apekṣa-grahaṇa-prasaṅgād anapekṣa-ātma-utpādane tad-an-upakārāt, akiñcitkarasya ca kim atra sāmarthyaṃ vahny-ādīnām. tasmāt tad’pi tat-kṛtam || na ākārayati ca anyo ’rtho vā svabhāva-antara-pratilambhāt. na hy ca svabhāva-antara-pratilambhāt. na hy || vyaktiḥ kuto ’satāṃ jñānād anyasya ’pi tasya kiṃ tena. tasya tad-āśrayatve jananaṃ cet kim āśrayeṇa apekṣitena -ādayaḥ kathañcid apy an-upakāryatvād na vyatiricyante, parasparam anyato vā vidyate | syāt tato ’pi viśeṣo ’sya na citte ekasya dvābhyām abhidhānād a-doṣa iti cet, arthena saha utpannasya anyataḥ siddhasya indriyaṃ jñānaṃ janayati iti, anyathā smṛti-prabodhe ca upayuktatvān na asya tadā na asau na tato ’tiprasaṅgataḥ || tayor ādhāra-ādheya-bhāvaś cet, so ’pi tad-ātmapratyāsattyā anyatra bhavati. sā apy atyantanānā-sambandhy-upakāro ’pi mā bhūt, kriyāyām iti vyartha eva syāt. tathā ca idam upakārasya tat-sambandhe kaḥ sambandho syāt. dvayasya paraspara-sahitatā iti cet. tayoḥ pratyayād vaktṛ-śrotṛ-bheda iti cet. tad-āśraya-arthaś ca vaktavyaḥ. nityasya na evaṃ jāti-sambandha-ādayaḥ kathañcid apy

an-utpādato ’nyeṣu saṅgateṣv api hetuṣu || hetvan-utpādayat kiñcitkaraṃ nāma. akiñcitkaraṃ ca an-utpādayan kiñcitkaro nāma. akiñcitkaraś ca kaḥ an-utpādāt, sannidhāne ’py an-utpannasya a-tatan-utpādya-śaktikaḥ || sakṛc chabda-ādy-aan-utpādyā pūrva-rūpaṃ na kha-ādikam | sakṛc an-utsārayato ’-samarthita-sādhana-aṅgatvān na an-udayo na kadācit saha-udayāt || sama-vṛttau ca an-udāharaṇaṃ sarva-bhāvānāṃ kṣaṇa-bhaṅgataḥ ||266 an-udita-sambandhaḥ svayaṃ jñāna-prasaṅgataḥ || an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayīan-uddiśya a-pramāṇakaṃ śāstra-upagamaṃ pramāṇena an-uddiṣṭa-viṣayaṃ punaḥ sādhya-abhāve ’bhāvaan-uddhṛtya, bhavato ’py ayaṃ doṣa iti bravīti, an-udbhavo yadi || vācyaṃ kena udbhavaḥ sāmyān an-udbhāvanam a-pratyāyanam a-pratipādanaṃ an-udbhāvanād iti cet, na santa iti kṛtvā sarve an-udbhāvanān nigraha-arhaḥ. atha pūrva-pakṣaan-udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān an-udbhāvya vikāra-prakṛti-lakṣaṇaṃ pṛcchan an-udvejanāc ca. abhūta-arthaṃ khalv apy upādānaan-upakāra-prasaṅgāt sāmarthyāc ca jñāna-utpatter ’n-upakāra-saha-a-sthitī | evaṃ sarva-aṅgaan-upakāraḥ. tata ekasmād upakāreṇa bhāvyam, an-upakārakatvād ity ukta-prāyam. tasmāt sarva an-upakārakatvād ity ukta-prāyam. tasmāt sarva an-upakārakatvān na saṃyogena tadvat syāt. an-upakārakatvān na saṃyogena tadvat syāt. an-upakārakasya a-viṣayatve ’tīta-anāgata-ādīnām an-upakārakasya āśrayatvaṃ na sambhāvayāmaḥ. an-upakārako viṣayo ’tiprasaṅgāt. na a-viṣayasya an-upakārataḥ ||75|| yadi hy upakuryād an-ādheyaan-upakārāc ca na sambandhī ca tādṛśaḥ || janane an-upakārāt. a-sāmarthye ’pi paścād api svabhāvaan-upakārāt, akiñcitkarasya ca an-upakārāt. an-upakārāt. atha ca puruṣaḥ śabdānāṃ prayoktā an-upakārāt. ubhayathā a-kārakasya an-upakārāt. ubhayathā kārakasya akiñcitkaratvena an-upakārāt. tato lakṣaṇam apy ayuktam. tasmān na an-upakārāt. tad ime sva-viṣaya-jñāna-janane an-upakārāt. tasmād vyakty-upakṛtasya sāmānyasya an-upakārāt tena na apekṣyante kathañcit. na apy ’n-upakārāt saha-uditaḥ | vyakto ’n-ākārayaṃ an-upakāry apekṣyata ity ukta-prāyam. tadan-upakāry apekṣyata ity uktam etat. tadan-upakāriṇaḥ | vyaktau vyajyeta sarvo ’rthas tad ’n-upakāriṇaḥ ko ’yam āśraya-āśrayi-bhāvaḥ, an-upakāriṇā. apekṣā iti hi tat-pratibandhaḥ sa an-upakāriṇā vyaktā yujyante. sambandhasya ca an-upakāriṇām a-pratibandhāt, a-pratibaddhasya ca ’n-upakāriṇi | rāga-ādi-vṛddhiḥ puṣṭy-ādeḥ an-upakāriṇi pāratantrya-ayogād an-upādhiḥ, an-upakāriṇi śabde ’-samāśrayāc ca. tasya api an-upakāriṇo ’napekṣā syād viṣaya-antara-vat. an-upakāriṇo buddhir bhāvam apekṣeta. arthaan-upakāre ’pi samavāye paratra vā | sambandho an-upakāre na sidhyati. para-ātmani tulyaḥ an-upakāre na syāt. tasmād vaktṛ-śrotror vyaktian-upakāre hi teṣāṃ tat-sambandhitā api na an-upakārya-upakārakaṃ nir-īhaṃ jagat syāt. śabda ’n-upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś an-upakārya-upakārakayoḥ kaḥ sahāyī-bhāvaḥ. an-upakārya-upakārakād bhrānti-mātrāt tad-bhāve an-upakāryatvāt. an-upakurvāṇaś ca an-āśrayaḥ. an-upakāryatvād an-upakāriṇā vyaktā yujyante.

an SV_06920 SV_05326 SV_07602 SV_13015 V3_05013 SV_03711 SV_11517 SV_07011 PV_03013 SV_00112 V3_04304 HB_00106 VN_00206 SV_16219 SV_12114 SV_15714 SV_10903 V2_07002 V3_10802 V3_10805 V1_00305 PV_04057 V3_02205 SV_02117 V2_09104 V1_03809 PV_03355 SV_13703 PV_03246 PV_04197 V3_05409 SV_12326 VN_01121 V1_01910 SV_02115 V2_09102 V3_05005 SV_14015 V1_00907 V2_09111 SV_08108 V3_11803 SV_10207 V2_06506 V3_11110 SV_01003 SV_10918 SV_11116 V3_02305 V1_01801 VN_01306 SV_08706 SV_11927 V1_01714 VN_00811 SV_12620 PV_04160 PV_04161 V1_02505 SV_06106 SV_13419 V1_00512 V1_01712 V1_01801 V1_01405

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vā tair abhivyakteḥ. yady ādheyatā, nityasya upakārī. tad-apekṣasya āśrayasya tad-upayoge -vyañjaka-bhāva-ādeḥ sambandhasya kenacid -kṣaṇa-antara-utpādād vijñāna-hetavaḥ, -kṣaṇa-antara-utpādād vijñāna-hetavaḥ. śakter vastu-rūpa-a-vyatirekāt, vyatireke vā ca vaktavyaḥ. nityasya an-upakāryatvāt. tad ayam āśrayaḥ sāmānyasya sva-ātmany dhiyaḥ | tathāvidhāyā anyatra tan na avayave samudāya-upacārāt. prayojana-abhāvād ||33|| pakṣo dharmī. prayojana-abhāvād avayave samudāya-upacārāt. prayojana-abhāvād sādhanasya sādhya-viparyaye bādhaka-pramāṇaliṅga-viśeṣasya asiddheḥ, pratyakṣayor apy apauruṣeyatva-āśrayo ’nyatra idānīntanānām ākṛti-guṇa-śakti-bhede dṛṣṭo gava-aśva-vat. tat-prahāṇāya snāna-agni-hotra-āder eva pratipādane liṅga-vad avalambante, -upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya vṛtti-tat-sandehābhyām abhāva-asiddhir ity viśeṣaḥ. tad ime kvacit kiñcid asiddham uktaḥ kiṃ duṣṭas tatra sidhyati || dharmān kiṃ duṣṭas tatra sidhyati ||16|| dharmān vā a-calasya artha-antara-yoge ’pi tad-bhāvavā a-calasya artha-antara-yoge ’pi tad-bhāvarahitā api ||45|| tathā eva a-darśanāt teṣām -rahitā api || tathā eva a-darśanāt teṣām na upayuktam iti cet. katham idānīm upayukta|| asataḥ prāg a-sāmarthyāt paścād vā na | tasya āvṛty-akṣa-śabdeṣu sarvathā na | tasya āvṛty-akṣa-śabdeṣu sarvathā kvacid a-pratipattiḥ. tathā ca sad apy pratyakṣatā-a-pratyakṣatā arthakriyā-upayogo sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter vā. tathā ca bhāvas tadvān na syāt, tadvā. tathā ca bhāvas tadvān na syāt, ayogāt, prayatnasya āvaraṇa-indriya-śabdeṣv prayoktuḥ sāmarthyāt. svayaṃ samarthe tasya ’pi netra-dhīḥ ||6|| arthasya sākṣād buddhāv -anubandhaś ca. tato ’pi kasyacid bhāve tadeva pāka-ādy-arthakriyā-upayogena dravyasya nivṛttir iti cet, na, a-pratibaddha-abhāvena -bhāvinyaḥ, deśa-kāla-vyavahitā vā prakaraṇa-bhāvinyo deśa-kāla-vyavahitā vā prakaraṇahetos teṣv a-sambhavāt saṃśayaḥ. rāgasya tad-anumāne ’tiprasaṅgaḥ uktaḥ. rāgasya antare ’pi tathātva-upagamo na vipralambhāya ca an-anurāgiṇaḥ kvacid dveṣaḥ. ātma-ātmīyasva-sādhye cintyatvāt. tasya sva-sādhyaayaṃ sāmānya-darśana-balena anvayan katham iti. na hy adhiṣṭhāna-adhiṣṭhāninor vivekena bhedaḥ. na hi tasya arthatve dṛśyasya rūpaeva. anubhava-smaraṇa-anukramayor viśeṣayasmād dhī-śabda-vṛtter anyatra tato na iṣyeta. na ca pratyakṣasya an-abhibhave rūpa-viśeṣāt tata ekatva-asiddhi-prasaṅgād bheda-alpakam | taulyaṃ tat-kāraṇaṃ kārya-gauravaīkṣyate | gurutva-a-gati-vat sarva-tad-guṇabuddhiḥ. tad-rūpa-vyatirekeṇa buddher -grahaṇāt, a-gṛhītasya ca apara-pravibhāgena eka-varṇa-bhāga-kāle ca samasta-rūpa-darśanād an-āśvāsa iti cet, na, tad-rūpaatha api syāt, pratibhāsamānam api sāmānyam na hi yato yatra jñāna-abhidhāna-vṛttiḥ, tadeva udayante vyayante vā, yena satyo ’py

an-upakāryatvān na ādhāraḥ (144abʼ) nityaṃ hi ’n-upakāryatve kā iyam apekṣā nāma. tadutpattian-upakāryasya a-pratibandhena abhāvāt. aan-upakāryasya apekṣā-ayogāt. śakta-svabhāvasya an-upakāryasya apekṣā-ayogāt. śakta-svabhāvasya an-upakāryasya pāratantrya-ayogāt. upakāre vā an-upakurvāṇaś ca an-āśrayaḥ. jāter vācyatvād aan-upakurvāṇo ’napekṣasya ādhāra iti yācitakaan-upagamād dhiyaḥ || bāhya-artha-pratibhāsāyā an-upacāra iti cet. na, sarva-dharmi-dharmaan-upacāra iti cet, na, sarva-dharmi-dharmaan-upacāra iti cet, na, sarva-dharmi-dharmaan-upadarśane virodha-abhāvād asya viparyaye an-upadiṣṭayor mantra-a-mantrayor a-parijñānāt. an-upadeśa-pāṭha-a-śakteḥ. sā ca anyatra apy an-upadeśaṃ ca enaṃ lokaḥ pratipadyate. na tadvad an-upadeśaḥ. sa iyaṃ śakya-pariccheda-a-śeṣaan-upadeśād a-pratipatter upadeśe ca śabdānām an-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodhaan-upanayanto ’n-apanayanto vā kathaṃ kasyacit an-upanīya eva dṛṣṭānte dharmiṇo ’khilān | vāgan-upanīya eva dṛṣṭānte dharmiṇo ’khilān | vāgan-upapatteḥ. sa ca artha-antarād bhavann an-upapatteḥ. sa ca artha-antarād bhavann an-upapluta-cakṣuṣā | dūre yathā vā maruṣu mahān an-upapluta-cakṣuṣām | dūre yathā vā maruṣu mahān an-upayuktayor a-bhedaḥ. na api bhedaḥ śabdaan-upayogataḥ | prāg-bhāvaḥ sarva-hetūnāṃ na ato an-upayogataḥ || kadācin nir-apekṣasya kārya-aan-upayogataḥ ||35|| kadācin nir-apekṣasya kāryaan-upayogam apauruṣeyam. bauddha-ādīnām a’n-upayogaś ca ity-ādi. asti paryāyo ’vasthā an-upayogāj jñāna-hetor viṣayasya saha-bhāvo an-upayogāt. upayoge vā sa eva asya sva-ātmaan-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā an-upayogāt. na hi tasya upalambha-āvaraṇaṃ an-upayogāt. prayoga ity api iṣṭa-sādhanaan-upayogāt smṛti-prabodhe ca upayuktatvān na an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan an-upayogitva-prasaṅgāt. tasyāṃ tasya upayoga iti an-upayogino ’bhāvasya vyāpty-asiddheḥ. yadi an-upayogino dravya-viśeṣā na tāñ śāstraṃ viṣayīan-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ an-upayoge kathaṃ tac-chaktir upayujyate, an-upayoge kathaṃ tac-chaktir upayujyate. śaktyan-uparodhāt, niṣ-prayojana-vitatha-abhidhānaan-uparodhiny uparodha-pratighātini ca tadan-uparodhe ’pi śāstra-uparodhād virodhe so ’nyaan-upalakṣako nāma. na hi yato yatra jñānaan-upalakṣaṇa evaṃ bhavati. na ca śakteḥ śaktyan-upalakṣaṇaṃ yuktam. tad-upalakṣaṇa-kṛtatvād an-upalakṣaṇatvāc ca. na apy anekaṃ pada-ādi. aan-upalakṣaṇam | (17ab) a-buddhi-śabda-anvayaan-upalakṣaṇam, yena tat-sādhanāya liṅgam ucyate. an-upalakṣaṇāc ca vaidika-varṇa-asiddhiḥ, an-upalakṣaṇāt || nanv a-dṛṣṭo ’ṃśu-vat so ’rtho an-upalakṣaṇāt || māṣaka-āder an-ādhikyam a-natiḥ an-upalakṣaṇāt ||24|| ekam eva idaṃ saṃvid-rūpaṃ an-upalakṣaṇāt, ākṛter apy ekatra dṛṣṭāyā anyatra an-upalakṣaṇāt. tad ayam a-pratisaṃhita-sakalaan-upalakṣaṇāt. svabhāva-pratibandho hi liṅgaan-upalakṣaṇān na vivekena niścīyata iti. tad an-upalakṣaṇe tasya tathā a-pratītir daṇḍi-vat. an-upalakṣitāḥ syuḥ. tathā hi punar vikalpayan

an SV_15306 V1_04104 V2_09403 V1_00313 V2_09404 SV_01208 SV_06914 V3_04106 NB_03033 VN_00511 SV_01619 SV_10111 SV_10325 V3_05606 SV_10810 V3_10811 VN_06712 V1_02204 V2_07905 PV_04263 V3_07609 SV_12504 V2_07906 SV_10615 V3_06903 SV_10606 V3_06807 PV_02164 VN_04106 SV_10522 V3_06710 SV_04321 SV_04327 PV_02143 SV_12025 V3_11512 V3_11409 V3_11607 SV_08914 PV_03384 VN_04514 V3_12605 V3_04708 SV_09007 V2_06012 SV_00519 SV_00519 V2_06011 SV_09105 SV_09108 PV_02172 V1_01009 VN_05809 VN_05611 VN_05510 VN_05508 VN_05505 VN_05208 VN_05311 VN_05712 VN_05714 VN_05501 VN_05206 VN_02001 VN_05505

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svabhāva-deśa-kāla-viprakarṣeṇa santo ’py sattā-vyavahāra-a-yogyatvāt. tasmān na eva ity apārthakaṃ tat-siddhaye vacanam. na -phalayos tad-bhāvaḥ. tathā yukta-upalambham asti iti bhavati. tad-arthaṃ vacanam. yady nyāyas tadā na asti iti gamyate ||17|| yady upalabhya-abhimatasya anupalabdher abhāvāt, upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv -prāptaṃ tad upalabhyata eva ity ukte, anyeṣu upalambha-kāraṇeṣv anupalabdhiḥ. sādhayet. mṛdaḥ khalv api kaścic caitanyam api te na tad-artha-a-karaṇāt. vastutas tv -anupalambho ’pi kaścit pramāṇam eva. yady ity udāhṛta eva. tathā hi – na hy anyā -upakāraḥ. na daśa-dāḍima-ādi-vākyānām iva na avagāhate. tasmād ātmani darśana-mātreṇa -doṣa-udbhāvanena pakṣo dūṣito bhavati. so tad-viṣaya-indriya-virahe ’-darśanād hi nir-upākhyam. caramasya tarhi kṣaṇasya na ca aparam | ity a-jña-jñāpanāya ekā eva pratiṣedha-vṛttir iṣṭā, tan na eva. tasmān na viśeṣaṇam atiśaya-bhāg ity prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa-antara-ślokau. tasya ca yathā samīhita-rūpa-ślokau. tasya ca yathā-samīhita-rūpaartho bhāva-upādāno na vā iti. tasya bhāvaartho bhāva-upādāno na vā iti. tasya bhāvakutaścit tena kiñcana | a-vijñānasya vijñānajhabhañghaḍhadhaṣa-vad iti. sādhana-abhāva-ubhaya-āśrayaḥ ||205 || tasmin bhāva-abhāva-ubhaya-āśrayaḥ ||53|| tasmin bhāvaiti cet, an-upakāriṇi pāratantrya-ayogād iti cet. na, niṣpannasya pāratantrya-abhāvād ataḥ | a-kṣayitvaṃ ca doṣāṇāṃ nityatvād -bādhāyāṃ tad-anyasya api tulyam ity tasmāj jīvac-charīra-sambandhī prāṇa-ādir -antaratve ’-tad-upakāra-ādayo ’py uktāḥ. -antar-bhāva-ayogāt saṃśayaḥ. a-pratipattir tad ātma-bhūtānāṃ ca an-anvayena tatra anyat syād dṛṣṭeś ca yamala-ādiṣu || ādyatato ’rthaṃ pratipadyeta. dṛṣṭā ca asatsu kena nivāryate. sad-asad-ubhayako viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya | sa eva dadhi so ’nyatra na asti ity an-ubhayasya vā niṣedho hetuḥ. tatra apy kārya-kāraṇayor an-ubhayasya vā. tatra apy artha-antara-niṣedhe kārya-kāraṇayor artha-antara-niṣedhe sādhye kārya-kāraṇayor vyavahāro na syāt, uṣṇa-svabhāvo ’gnir na syād etat, na tatra kasyacid asato niṣedhaḥ, iha api vā || auṣṇyasya tāratamye ’pi na anāgata-vastu-prabheda-grahaṇa-a-grahaṇa-ūhatu syād iti saṅgraha-vacanaṃ nyāyyam. tasmād na tasya pratiṣedhaṃ brūyād iti. etad apy kaś ca ayaṃ samaya-niyamas trir-abhihitasya eva nigraha-adhikaraṇatvena vācyā, na na hy an-ākṣipta-an-uttara-pratipattikam trir-abhihitasya yad a-pratyuccāraṇam, tad -vacane sāmarthya-vighātaḥ, yena vādi-vacanaasti viṣayo ’pratibhāyā iti cet, evaṃ tarhy pratipadyamānaḥ kaścin na anubhāṣeta iti na ’nyathā dūṣaṇa-a-vṛtter iti. evaṃ tarhi na parṣadā trir-abhihitasya a-pratyuccāraṇam ca evaṃ jaya-parājayau, prativādino ’py -an-uttara-pratipattikam ananubhāṣaṇam. tena

ananubhāṣaṇasya an-upalakṣyāḥ syuḥ. tathā hi – ko ’tyantaan-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate an-upalabhamānasya tāvatā na asti iti bhavati. an-upalabhamānā na asti ity āhuḥ. tan nimittaan-upalabhamāno ’pi na asti iti na pratīyāt, an-upalabhamāno na asti iti na pratyeti vacanād an-upalabhyatāyāṃ vā tad-darśana-āśrayā vyapadeśa an-upalabhyamānaṃ kṣīraṃ vā tatra na asti iti an-upalabhyamānaṃ tādṛśam asad iti pratīter an-upalabhyamānaṃ tv īdṛśaṃ na asti ity etāvanan-upalabhyamānam api icchann a-darśanād vacanaan-upalabhyamāno na san na asan. satām api an-upalabhyamāno vyāpakaḥ svabhāvo ’sya siddhiḥ an-upalabhyeṣu nāstitā anupalambhanāt | taj jñāna an-upasaṃhāra eva. anyathā vaktur vaiguṇyam an-upasaṃhāraḥ, tāvatā vyāpty-asiddheḥ. ataḥ ’n-upasaṃhṛtya sādhana-doṣaṃ kathāṃ pratānayan an-upahata-indriya-upanidhau ca punaḥ sambhavāt. an-upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyātaan-upākhyā udāhṛtir matā || viṣaya-asattvatas an-upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ an-upātta-samam. yat kiñcid veda-adhyayanaṃ an-upādānatā-lakṣaṇatvāc caramatvasya. bhavaty an-upādānatve sādhye tathā anupalambho ’sya an-upādānatve sādhye tathā anupalambho dharmo an-upādānatve sādhye sa eva pratyātma-vedyatvād a an-upādānatve sādhye sa ca pratyātma-vedyatvād aan-upādānāc ca sidhyati || vijñāna-śaktian-upādānān nigṛhyata iti. idam apy a-sambaddham, an-upādāne sādhye ’sya anupalambhanam | tathā an-upādāne sādhye ’sya anupalambhanam | tathā an-upādhiḥ, pāratantrye ca janya-janaka-bhāvāt an-upādhitvam, na a-niṣpannasya svarūpa-asiddheḥ. an-upāyataḥ || upāyasya a-parijñānād iti vā an-upālambhaḥ. an-atiśaya-darśī ca ayaṃ vākyeṣv an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na an-ubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ an-ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahir an-ubhaya-rūpatvāt. tam eva ca ayaṃ bhāvaṃ an-ubhaya-rūpatve hy eka-rūpe vyavasthitam | an-ubhaya-vedino ’pi pratītir iti na paramparayā an-ubhaya-vyavasthāś ca tad-a-tat-samayavatām aan-ubhaya-siddhiḥ. iha api tarhi niścayena an-ubhayaṃ param ||183|| atha anayoḥ kaścid an-ubhayasya a-pratibandhāt tad-abhāve ’nyaan-ubhayasya a-pratibandhāt tad-abhāve ’nyena na an-ubhayasya vā. tatra an-ubhayasya aan-ubhayasya vā niṣedho hetuḥ. tatra apy anan-uṣṇa ity api. svabhāva-antarasya asataḥ an-uṣṇaṃ sad eva artha-antaraṃ niṣidhyata iti. an-uṣṇo ’gniḥ kadācana | tathā iha api iti cen na an-ūha-artha-bhāva-apekṣa-anapekṣa-ādi-prasaṅgaḥ. ananubhāṣaṇa-jñānayor apratibhā-viṣayatvān na ananubhāṣaṇa-vad apratibhayā eva gamyatvād aananubhāṣaṇam iti. yadi tāvat para-pratipādanaananubhāṣaṇam. kaś ca ayaṃ samaya-niyamas trirananubhāṣaṇam. tena ananubhāṣaṇasya vyāpikāyām ananubhāṣaṇaṃ nāma nigrahasthānam. aananubhāṣaṇaṃ nigrahasthānam ucyate. tasmāt ananubhāṣaṇaṃ nir-viṣayam, ajñānena ākṣepāt. na ananubhāṣaṇaṃ pṛthag vācyam. uttara-ajñānasya ca ananubhāṣaṇaṃ pṛthaṅ nigrahasthānaṃ vācyam ananubhāṣaṇam. vijñāta-vākya-arthasya parṣadā ananubhāṣaṇasya evaṃ-prakārasya prasaṅgasya ananubhāṣaṇasya vyāpikāyām apratibhāyāṃ vihitaṃ

ananubhāṣaṇe VN_05612 VN_05506 VN_05313 VN_05703 SV_12204 V3_06703 HB_02018 HB_01401 V1_01906 V1_01904 V1_01903 PV_03243 V3_05001 V3_05003 V3_05407 V1_01514 NB_01009 V1_00814 PV_03532 V2_06310 PV_02265 SV_02808 HB_03303 VN_06003 HB_01410 PV_04197 V3_05408 V3_05004 V1_03312 VN_05817 V2_08807 V3_06312 V3_05505 PV_03181 PV_03138 SV_11711 V1_01009 VN_03703 VN_04702 PV_04283 V2_07709 SV_09820 SV_10625 SV_03309 HB_02304 V2_07411 VN_03113 SV_09311 SV_11903 SV_02220 V2_08609 PV_02180 PV_03420 SV_17528 V2_08205 SV_10002 SV_11325 SV_10421 VN_03602 VN_02203 V2_09110 SV_10426 SV_14301 VN_06211 PV_03066

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apratibhayā eva gamyatvād a-vācyam. yathā apratibhāyāṃ vihitaṃ nigrahasthānatvam ucyate. tasmāt sarvāṃ vādi-kathām an-avadhārita-artho hi na anubhāṣet. araṇi-nirmathana-pūrvakaḥ. pathika-agnitvāt. darśana-artham etad uktam, yathā ayam eva -viśeṣo na sahakāri-kṛta-viśeṣa-janmā ekam eva jātam iti. a-pratirodha-śaktikeṣv -jñānena samanantara-pratyayena sva-viṣaya-anantara-pratyaya-udbhavam | tad-arthaato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-a-virodhataḥ || tasmād indriya-vijñānakāryam. na hy anityā ity eva sarve prayatnavartate. katham idam avagamyate – prayatnakāraṇa-dharma-darśanāt. ataḥ prayatnahetuḥ. mana iti cet, tad api pūrvakam eva tat caturvidham. indriya-jñānam. sva-viṣayatataḥ smṛtyā vyavadhānān na artha-upayogo vidyate || sati sva-dhī-grahe tasmād yā eva tadutpatteḥ prāk kāryam eva antya-kṣaṇa|| na syus teṣām a-sāmarthye tasya dīkṣā-ādy-apoha-gocaram ||48|| yad rūpa-ādi-darśanaeva tad-abhāvaṃ pratyeti, tad-darśana-pakṣa-vādy evaṃ vikṣipet, tasya api sādhanayeṣāṃ prāk paścāt pṛthag-bhāvo na asti, yato dvidhā-vṛtti-phalaṃ tataḥ || prayatnasvabhāva-kāraṇa-kāryam iti siddham. prayatna-bhāvi-jñānam anitya-kāryam iti. prayatnaartha-vedanaṃ kena. utpatti-sārūpyābhyām. tadā nigṛhīto vaktavyaḥ. sādhana-vacanatādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. darśanam eva hi tat tathā utpannam, yena tena eva ca sadṛśam udāharaṇam āha, prayatnalaiṅgikam || tat svarūpa-avabhāsinyā buddhyā dhiyaḥ || pratibhāsa-a-viśeṣaś ca sa-antara-āpatter an-āloka-apekṣa-grahaṇa-prasaṅgād -a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣaparihāreṇa samarthanāt. etena sva-pakṣaādi-guṇa-yuktāḥ. kaḥ punar eṣāṃ guṇa-utkarṣaupakārakaḥ kaḥ syāt tena yaḥ samapekṣyate || ||54|| ity antara-ślokaḥ. tad ayaṃ bhāvo ||195|| ity antara-ślokaḥ. tad ayaṃ bhāvo -dharmaḥ syāt. tad ayam ādhāra-vyavacchedaayaṃ pratipattā tad-anya-vyavaccheda-bhāvana vināśa-hetor upayogaḥ. tasmād vināśe apekṣaḥ kvacit svabhāvo hetur ucyate, kvacid virodhas tad-adhikaraṇatvāt. yadi pratijñāapekṣaḥ kvacit svabhāvo hetur ucyate, kvacid ||237|| na hi siddhaṃ sat param apekṣate. na ca nityaṃ sattvam asattvaṃ vā a-hetor anyaca nityaṃ sattvam asattvaṃ vā a-hetor anya|| nityaṃ sattvam asattvaṃ vā a-hetor anya| vajra-upala-ādir apy arthaḥ sthiraḥ so ’nyasamadhigata-yāthātathyānām upadeśaa-hetuko vināśaḥ, jātasya tad-bhāve ’nya-hetuko vināśa uktaḥ. jātasya tad-bhāve ’nyakaścit sambandho ’-bheda-prasaṅgāt, katham anumānam. kathaṃ ca na syāt, dṛṣṭāntaprāk prasaṅgena parājitasya doṣa-antaraparājayaḥ, na siddhy-abhāvaḥ, pratiyogybhāva-mātra-bhāvitve siddha-anya-abhāva-siddhi-vad anyatra api dṛṣṭāntaabhāvaḥ kāryaḥ. tat-kārī ca a-kāraka eva ity āpanna-nigrahasya para-doṣa-upakṣepasya || abhāve ’rtha-balāj jāter artha-śakty-

anapekṣaṇe ananubhāṣaṇe ’-pradarśita-viṣayatvād uttaraananubhāṣaṇe labdham eva, gavi vihitam iva sāsnāananubhāṣamāṇo na uttare ’-samarthaḥ. yad-vacanaananubhāṣamāṇo viṣayam a-pradarśya uttaraṃ anantara-agni-vad iti. kathaṃ punaḥ pathika-agner anantara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na anantara-kārya-vat. tataḥ prabhṛti ye viśeṣās te anantara-kāryeṣu kṣaṇikeṣv an-ādheya-viśeṣeṣu anantara-kṣaṇa-sahakāriṇā janitaṃ pratyakṣam. ata anantara-grāhi (19abc) pratyakṣam iti vartate. anantara-pratyaya-udbhavam | tad-artha-anantaraanantara-pratyaya-udbhavam | mano ’nyam eva anantara-bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tat anantara-bhāvi-jñānam anitya-kāryam iti. prayatna anantara-bhāvi-jñānam anitya-svabhāva-kāraṇaanantara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya anantara-viṣaya-sahakāriṇā indriya-jñānena ’nantara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg aanantara-hetutā | cetaso grāhyatā sā eva tato na anantaratvād utpannaṃ pratyakṣī-bhavati. na ca aanantaram | atha buddhes tadā abhāvān na syuḥ anantaram a-liṅgaṃ niścaya-jñānaṃ bhavati. tat anantaram a-vyavadhānena – idam asti idaṃ na anantaram uttare pratipattavye tad-a-pratipattyā ’nantaraṃ kārya-utpattiḥ, tatra eka-arthakriyā anantaraṃ jñānaṃ prāk sato niyamena na | tasya anantaraṃ jñānaṃ prāk sato niyamena na | tasya anantaraṃ jñānasya prāk sato niyamena ayogāt, anantaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ anantaraṃ prativiṣayam uttare vyarthaṃ tad-ajñāna anantaraṃ vā kāraṇaṃ kāryam anumāpayati. tatanantaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ, anantaraṃ vyakti-janmanos tathā-abhidhānāt. yananantarayā yadi | rūpa-ādir iva gṛhyeta na syāt anantare katham | śuddhe mano-vikalpe ca na krama anapekṣa-ātma-an-upakārāt. tad ime sva-viṣayaanapekṣa-ādi-prasaṅgaḥ. mano-vijñānaanapekṣa-hetu-prayogasya anaikāntikatā vyākhyātā, anapekṣo ’līka-nirbandhaḥ, yat te ’mūn eva śabdān anapekṣaś ca kiṃ bhāvo ’-tathābhūtaḥ kadācana | ’napekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a’napekṣas tad-bhāvaṃ prati tad-bhāva-niyato ’anapekṣo na vivāda-āśraya iti na upanyasanīya eva anapekṣaḥ piṇḍa-viśeṣe ’śva-vyavaccheda-mātraṃ ’napekṣo bhāvas tad-bhāva-niyata iti yaḥ san sa anapekṣo yathā anityatva eva sattvam, kvacit anapekṣo virodhaḥ syāt, syāt parājaya-āśrayaḥ. anapekṣaḥ sāmānyena, yathā anityatva eva sattvam, anapekṣaḥ svatantraḥ sambandhaḥ. dravyam iti ca anapekṣaṇāt | apekṣāto hi bhāvānāṃ kādācitkatvaanapekṣaṇāt | apekṣāto hi bhāvānāṃ kādācitkatvaanapekṣaṇāt | taikṣṇya-ādīnāṃ yathā na asti anapekṣaṇāt | sakṛt sarvasya janayej jñānāni anapekṣaṇāt. a-jñasya ca atīndriya-guṇa-puruṣaanapekṣaṇāt. api ca na vināśo nāma anya eva anapekṣaṇāt. uktaṃ ca atra na vināśo nāma anya anapekṣaṇāc ca. artha-viśeṣa-samīha-a-preritā vāg anapekṣaṇāt. na hy asyāṃ kaścid dṛṣṭānto ’sti. anapekṣaṇāt. viśeṣeṇa sādhana-avayava-anukramaanapekṣaṇāt siddhy-abhāvasya, sādhana-abhāve anapekṣaṇād a-hetutā tan-mātra-anubandhaś ca. tato anapekṣaṇād an-anumānam. śṛṇvann api devānāṃanapekṣaṇīya ity uktam. svabhāva-abhāvasya ca anapekṣaṇīyatvād iti. nigraha-prāptasya aanapekṣaṇe | vyavadhāna-ādi-bhāve ’pi jāyeta

anapekṣaṇe SV_12901 V3_06609 V2_08305 V3_06302 SV_11628 V3_08208 SV_00625 SV_10023 V2_08309 V3_08304 V3_05312 SV_00708 SV_11616 PV_04284 V3_01905 VN_03003 SV_16620 SV_07220 SV_14017 V1_00805 VN_03004 SV_07011 V2_08002 SV_02305 V2_08701 V2_07810 SV_09913 V2_06712 SV_10019 V2_06806 V2_07803 VN_00711 SV_15621 SV_15126 PV_02038 SV_09822 V2_07711 V1_02005 V2_08106 V2_08108 V1_00506 PV_03155 SV_08421 HB_01914 HB_01915 V1_02304 V3_10203 SV_07816 SV_15914 SV_03604 PV_03185 SV_03505 V3_09207 PV_03362 V1_03909 VN_03421 SV_14925 PV_04089 SV_07610 SV_07409 SV_11707 PV_03186 HB_03510 PV_02163 PV_03185

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vākya-pratītiḥ. varṇa-anukrama-upakārabhāve sāmarthyāt. etena kādācitka-svabhāvatākim ity apekṣyata iti siddhā vināśaṃ praty tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. kṛtasya karaṇa-abhāvād a-kārakasya ca kārya-utpādo ’numīyate | artha-antarakārya-utpādo ’numīyate | artha-antara||196|| so ’yaṃ kvacid bhavan dṛṣṭo ||56|| so ’yaṃ kvacid bhavan dṛṣṭo kārya-anumānam. yogyatāyās tu dravya-antara-kāraṇaṃ śabdasya upasaṃharet. tac ca kārya-anumānam. yogyatāyās tu dravya-antarasamarthasya nitya-utpādana-prasaṅgaḥ. iṣṭaḥ sa eva udbhūta-nāśakaḥ || kṣaṇam apy -śruter āha sūtra-kāraḥ – svayam iti śāstratad viruddham uttaraṃ veditavyam. sva-pakṣaasti ity abhimataṃ bhavet ||316|| yady āgama-samartham aparaṃ sajātīya-upādāna-apekṣam -utpādanam eva samāna-jātīya-upādāna-apekṣam tu mano-vijñānam artha-śakti-sannidhānasva-pakṣa-anapekṣaṃ ca, yaś ca sva-pakṣaāśrayaḥ sāmānyasya sva-ātmany an-upakurvāṇo krama-yaugapadya-virodhāt. a-kramaḥ, hi tathā-vṛttir eva apekṣā tat-kṛta-upakārahi tathā-vṛttir eva apekṣā, tat-kṛta-upakāraca svabhāva-niyamo ’rthānām ākasmiko yuktaḥ, ca svabhāva-niyamo ’rthānām ākasmiko yuktaḥ. ’navasthā ca. janya-janaka-bhāve so kim ity apekṣyata iti siddhā vināśaṃ praty jñānaṃ janayati iti, anyathā an-upakāriṇo nanu yava-bīja-ādayo ’pi śāly-aṅkure janye śakta iti cet, kiṃ vai puruṣa-vṛtter uktam. tat kim ayam a-samartho ’pekṣyata ity na ca etad asti. tasmād artha-sāmarthyasarvaṃ bīja-ātmakaṃ tataḥ || tat sva-jātykāraṇa-sāmagrī sakalā kārya-utpādane. nanv iva kāraṇa-sāmagrī sva-kārya-utpādane. nanv anyair a-kārya-bhedasya apekṣa-ayogād sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe anityatva-siddhau tathāvidhānāṃ tad-vyāptir -virodhād artha-sāmarthya-apekṣaṇāt, || vastu-prāsāda-mālā-ādi-śabdāś ca anyasyāt, kuto ’yaṃ svabhāva iti. nir-hetukatve api syāt. tataś ca parasparato viśeṣa-utpādakuryuḥ. tena a-kṣaṇikānām api sahakāryna syān nīla-ādy-ābhāsa-viśeṣa-vat. te idam iha na asti iti ca su-bhāṣitam. tasmād vyaktir iti niṣiddham etat. tasmān nityam yathāsvam āntarād vikalpa-vāsanā-prabodhād yathā vācakatvena vaktṛbhir viniyamyate | eva hetor hi bhedād bhedaḥ phala-ātmanām || ity anya-apoha-viṣaya uktaḥ. tatra -maraṇam iti na idaṃ taruṣu sidhyati. na hy -udbhavā prakṛtyā sā vitatha-pratibhāsinī | -udbhavāt prakṛtyā sā vitatha-pratibhāsinī | hetvābhāsa-an-atikramāt, yathā uktaṃ prāk. taj-janana-svabhāvasya niṣpatteḥ. na ca teṣv ca ayuktaṃ tena iṣṭaṃ svayam ātmanā | vijñāna-santateḥ sarva-artha-darśaneṣv -janana-svabhāva iti svabhāvād a-pracyuter eva ghaṭa-ādīnām abhivyaktiḥ. anyathā -smaraṇa-apekṣaṃ rūpaṃ yady akṣa-cetasi | hetuḥ paramārthato bādhāyā bhāvam abhāvaṃ vā -vad vikalpasya kā eva artha-paratantratā | -bāhya-arthā yojanā samaya-smṛteḥ | tathā

anapekṣya anapekṣaṇe tair yathā kathañcit prayuktair api anapekṣatayor virodho vyākhyātaḥ. nanv evam api anapekṣatā bhāvasya. tasmād bhavaty eṣa anapekṣatvāt, apekṣāyā viśeṣa-pratilambhaanapekṣatvāt. vyaktir upakāro jāteḥ sambandhasya anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||63|| asāv anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||7|| asāv ’napekṣatvāt svabhāvata eva bhavati. tathā ’napekṣatvāt svabhāvata eva bhavati. tathā anapekṣatvād a-viruddham. uttara-uttara-śaktianapekṣatvād asya nirastam. tad ayam upalabhyaanapekṣatvān na virudhyate ’numānam. uttaraanapekṣatvān nityasya an-upakārāt. a-sāmarthye anapekṣatve bhāvo bhāvasya na iti cet | bhāvo hi anapekṣam abhyupagamaṃ darśayati iti. śāstraanapekṣaṃ ca, yaś ca sva-pakṣa-anapekṣaṃ hetuṃ anapekṣaṃ jñāna-yāthātathyaṃ puruṣasya iṣyate anapekṣaṃ vā janayan bhāvam eva vyañjaka ucyate. anapekṣaṃ vā vāsy-ādi-prayoga-vat karma-ādianapekṣaṃ vikalpa-vāsanā-utthāpitam a-niyataanapekṣaṃ hetuṃ prayuṅkte ’nityaḥ śabda ’napekṣasya ādhāra iti yācitaka-maṇḍanam etat. anapekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-ayogāt, anapekṣasya tan-niyama-ayogāt. tan-niyata-deśaanapekṣasya tan-niyama-ayogāt. tan niyata-deśaanapekṣasya deśa-kāla-dravya-niyama-ayogāt. tathā anapekṣasya deśa-kāla-dravya-niyama-ayogāt. tathā ’napekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat anapekṣā bhāvasya. tasmād bhavaty eṣa svabhāvataḥ ’napekṣā syād viṣaya-antara-vat. tena eva kasmād ’napekṣāḥ, tadutpatti-pratyayānāṃ kadācit tatra anapekṣāḥ śabdān arthāḥ svayam utthāpayanti, anapekṣāḥ sadā kuryur na vā kadācid an-atiśayāt. anapekṣāḥ samāropita-gocarā āntaram eva upādānaṃ anapekṣāṇām akṣa-ādīnāṃ samudbhave | pariṇāmo anapekṣāṇām api keṣāñcit kvacin na avaśyaṃ tadanapekṣāṇām api keṣāñcit kvacin na avaśyaṃ tadanapekṣāc ca krama-utpatty-ayogāt. ādheya’napekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo anapekṣāyāḥ. hetumattve tu vināśasya kasyacit anapekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāvaanapekṣiṇaḥ | geho yady api saṃyogas tan-mālā kiṃ ’napekṣiṇo niyama-abhāvena atiprasaṅgāt. tasmāt anapekṣiṇaḥ sahakāriṇaḥ kāryaṃ kuryuḥ. tena aanapekṣiṇāṃ kāraṇatā syāt. na ca apekṣyebhyaḥ ’napekṣita-tad-atiśayā bhāvanā-anurodhino bauddhā anapekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛttianapekṣita-para-upaskārā dṛśyeta vā na vā kadācit anapekṣita-bāhya-artha-upanidhayo bhavanti. bāhyaanapekṣita-bāhya-arthaṃ tat tathā vācakaṃ vacaḥ || anapekṣita-bāhya-arthā yojanā samaya-smṛteḥ | anapekṣita-bāhya-tattvo buddhi-pratibhāsa-vaśād anapekṣita-vastukaṃ śabda-mātram icchā-vṛtti anapekṣita-sādharmya-dṛg-ādis taimira-ādi-vat || anapekṣita-sādharmya-dṛg-ādis taimira-ādi-vat ||53 anapekṣe ca kevale svataḥ pratijñā-virodhe anapekṣeṣu kasyacit kadācit kiñcij jñānaṃ anapekṣya akhilaṃ śāstraṃ tad-abhīṣṭasya sādhyatā anapekṣya api tad-bhedaṃ tathā adhyavasāyād aanapekṣya eva indriya-saṃskāraṃ vijñānaṃ janayet. anapekṣya tad-upakāraṃ jñāna-utpādana-prasaṅgāt, anapekṣya na cec chaktaṃ syāt smṛtāv eva liṅgaanapekṣya bādhā-anupalabdhau prayoktavyaḥ. sa kim anapekṣya yadā kāyaṃ vāsanā-bodha-kāraṇam || anapekṣya samayaṃ vastu-śaktyā eva netra-dhīḥ ||

anayā PV_04262 PV_02102 SV_09313 V2_07501 V3_09001 V3_10411 SV_11813 SV_05121 SV_05608 SV_03822 SV_00502 NB_03006 V1_00305 HB_00710 V1_04002 V3_11510 NB_03100 SV_09003 NB_03090 NB_03096 HB_00808 SV_15715 SV_09008 VN_01403 SV_09719 HB_03914 NB_03034 V3_02003 V3_03308 V1_02408 HB_03613 SV_09713 V2_07511 VN_01204 V3_00603 V1_02503 NB_03084 PV_02220 V3_05707 HB_01213 PV_04053 V3_02113 HB_03101 HB_03011 HB_03011 HB_03017 PV_02055 SV_14313 PV_04217 V3_12002 HB_02001 SV_15906 V2_06711 SV_07205 V3_08808 SP_00004 HB_02101 VN_00302 VN_00313 SV_10424 PV_04052 V3_02111 V1_00311 SV_07117 SV_00416

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|| an-aṅgī-kṛta-vastv-aṃśo niṣedhaḥ sādhyate chakti-bhedāḥ khyāpyante vācyo ’nyo ’pi diśā -parigraheṇa, yathā tatra eva utpattiḥ. -bheda-parigraheṇa yathā tatra eva utpattiḥ. toyaṃ gamayati deśa-ādy-apekṣayā. tat-samudāya-eka-deśatvād ity-ādayaḥ. -sahitasya liṅgatvam iti cet. tat kim -ajñāna-prasaṅgataḥ | (100ab) yadi hi nityam vyaktayaḥ kalpanā-viṣayatām upayāntyas tathā tad-udbhavā, sā ca iyaṃ saṃvṛtiḥ saṃvriyate apy a-pratipanna-viṣayiṇāṃ darśanāt. evam sādharmyavad vaidharmyavac ca iti. na kathañcid anusmarato na bhavati. asti vā siddham eva liṅgam anusṛtya pratyeti iti ko -upalambha-niyamād dvi-candra-ādi-vat. na hy -vyavacchedābhyāṃ sarvasya saṅgrahāt. na apy -vyavacchedābhyāṃ sarva-saṅgrahāt. na apy eva dadhi, yena anyad api syād dadhi. tad -sādhanād viruddhaḥ. sa iha kasmān na uktaḥ. -ādes tatra sattvam asattvaṃ vā sandigdham. nivṛttau tan-nivṛttir a-kāryasya, yathā ca enaṃ lokaḥ pratipadyate. na tadvad na asti ity an-ubhayaṃ param ||183|| atha -bhāvād anyo vastu-sambandho ’sti. na ca vā a-vināśini | (193ab) anena udāharaṇam -vyatirekayoḥ sattā-saṃśayāt. yataḥ pramāṇād asad iti pratīter anvaya-siddhiḥ. dvayor apy eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na pratibandha eva, na bādhā. kas tarhi idānīm kim idaṃ saṃvedanam. anubhavaḥ. ko bādhā-sambhava iti na tad-abhāvaḥ pṛthag yathā āhur eke, ’nvayī vyatirekī ca iti. na sādharmyavān vaidharmyavāṃś ca. na iti pakṣe ’yaṃ virodha uktaḥ. atha asty karoti. na ca śakyam evaṃ kartum, caitanyena -sukhā ity api vārttā-mātram, ekatra yugapad ca nityatve sādhye viruddho hetvābhāsaḥ. sañjñā sva-para-vibhāgāt parigraha-dveṣau || sa ca anena a-sakṛd ācarita-pūrva iti na sā yogyatā mṛd-dravyasya kulālāt. na ca | kṛtā idānīm a-siddhāntair grāhyo dhūmena na | kṛtā idānīm a-siddhāntair grāhyo dhūmena na -viniścaye. tasmād ayam analaṃ paśyann apy eva na syāt. na hy ayam analaṃ paśyann apy artho vyavahāraḥ, sa eva na syāt. na hy ayam iti vicāritaṃ pramāṇa-viniścaye. tasmād ayam doṣe punar ujjīvanaṃ bhavet || nivṛtte ’py punas tatra apy agnāv iva prasaṅgād -vyatireka-bhāk | etāvaty ātma-bhāvo ’yam ’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. api sahakāriṇā kṛta-viśeṣa eva upatiṣṭhet, śabda-prabhavāt sā api śabda-vyaktir eva. na sidhyati. para-ātmani tulyaḥ paryanuyogo sthiti-karaṇaṃ cet tatra api tulyaḥ prasaṅgo antaratve tad eva vastunas tādātmyāt patanam sambandho yadi tad-dvayoḥ | kaḥ sambandho tat-prakṛtikatvāt, tasya teṣāṃ ca iti na a-vyāptiḥ. iha api punaḥ sādhana-upakrame sāmarthya-abhāvena vyāpti-siddher na dṛṣṭāntikā asattā-siddhiḥ, sa-dṛṣṭāntatve vā -bādhanam | parihāryaṃ na ca anyeṣām eva bādhanam | parihāryaṃ na ca anyeṣām -antara-abhāvāt tat-sādhanatve ca nidarśanapratibandhād a-pāte ’pi tulyaḥ paryanuyogo abhāvo ’py anyayā anupalabdhyā sādhya ity

anavasthānād ’nayā | vastuny api tu pūrvābhyāṃ paryudāso anayā || hetutve ca samastānām eka-aṅga-vikale anayā diśā anye ’pi svabhāva-hetu-pravibhāgā anayā diśā anye ’pi svabhāva-hetu-pravibhāgā anayā diśā anyeṣv api gamakeṣu pratibandhaḥ anayā diśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ anayā paramparayā. sa eva sampradāya-apekṣo ’rtha anayā buddhyā sāmānyam eva gṛhyeta, a-pratītā eva anayā vibhramān miśrī-kriyanta ity an-avadyam ’nayā svarūpeṇa para-rūpam iti, te ca tayā anayor anupalabdhyoḥ sva-viparyaya-hetv-abhāvaanayor arthataḥ kaścid bhedaḥ. anyatra prayogaanayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid ’nayor avasthayor viśeṣaḥ. dṛṣṭā ca pakṣa-dharmaanayor eka-ākāra-anupalambhe ’nya-upalambho ’sti. anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe anayor ekatra vṛtti-niścayaḥ. sa-ātmakatvena ananayor ekasya api kasyacit tad-rūpa-abhāvasya anayor eva antar-bhāvāt. na hy ayam ābhyāṃ sādhya anayor eva dvayo rūpayoḥ sandehe ’naikāntikaḥ. anayor eva dharmayor viparyayeṇa. tasmād anvayaanayoḥ kañcid api guṇaṃ viniyataṃ paśyāmaḥ. aanayoḥ kaścid atiśayo ’sti yena ayaṃ tathā anayoḥ kārya-kāraṇa-bhāvaḥ, svayam a-tad-ātmano anayor darśayati. tatra anvayī yat kiñcit kṛtakaṃ anayor niścayaḥ, tad-adhīnā sattā-prasiddhir iti anayoḥ prayogayor na avaśyaṃ pakṣa-nirdeśaḥ. anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet anayor bhedaḥ. na kaścit. kathaṃ tarhi pṛthag’nayor bhedaḥ. viṣaya-ākāraḥ padārtho ’-saṃvedano anayor lakṣaṇatvena vācyaḥ. tasmān na hetuanayor vastutaḥ kaścid bhedo ’nyatra prayogaanayor vastutaḥ kaścid bhedo ’nyatra prayogaanayor vibhāgo na kaścid virodhaḥ, kevalaṃ saanayor virodha-asiddheḥ prasaṅga-viparyayaanayor virodhāt. tasmān na caitanyād anyaanayoḥ sapakṣe ’sattvam, a-sapakṣe ca sattvam iti anayoḥ sampratibaddhā sarve doṣāḥ prajāyante | anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-aanayoḥ svabhāva-bhedaḥ, bhede vā pūrva-vat analaḥ || riktasya jantor jātasya guṇa-doṣam aanalaḥ ||14|| yadi sādhana ekatra sarvaṃ śāstraṃ analo ’yaṃ na salilam ity an-adhyavasyan na analam eva paśyati, yena salila-arthī tatra na analaṃ paśyann apy analam eva paśyati, yena analaṃ paśyann apy analo ’yaṃ na salilam ity ananale kāṣṭha-vikāra-a-vinivṛtti-vat | tasya aanavasthā. a-pracyuteṣu vā asya abhighātaanavasthā anya-kalpane || śrāvaṇatvena tat-tulyaṃ anavasthā-anya-kalpane syāt. yasmin sati bhavaty anavasthā evaṃ syāt. na ca sahakāriṇo nityaṃ anavasthā evaṃ syāt. śabda-artha-vikalpānām api ’navasthā ca. janya-janaka-bhāve so ’napekṣasya ’navasthā ca. tata upakāra-an-avadhāraṇād asya anavasthā ca. na ca tathābhūta-ātma-kriyāṃ ’navasthā ca na sambandha-matis tathā || tau ca anavasthā. tathā yady a-kṣaṇiko ’pi bhāvo ’n’navasthā-prasaṅga iti cet. na, abhāva sādhanasya anavasthā-prasaṅgaḥ. evaṃ svabhāva-hetu-prayogeṣu anavasthā-prasaṅgaḥ. tathā ca a-pratipattiḥ. anavasthā-prasaṅgataḥ || kena iyaṃ sarva-cintāsu anavasthā-prasaṅgataḥ ||13|| kena iyaṃ sarvaanavasthā-prasaṅgāt. na, tatra viṣaya-darśanena ’navasthā vā. tasmāt pāta-abhāvaḥ pātaanavasthānād a-pratipattiḥ syāt. atha upalabdhy-

anavasthānād V2_05804 V3_06205 PV_04272 V3_05908 PV_04075 V3_02606 HB_03308 PV_04275 PV_04019 PV_03474 PV_02024 V3_06203 SV_03002 V3_12004 PV_03484 SV_03712 SV_04322 VN_00603 SV_05411 V1_01009 SV_08101 SV_08016 PV_03018 SV_00808 V3_08503 PV_03034 SV_12524 V3_06712 PV_03029 VN_01606 SV_10520 V3_06708 PV_04234 V2_05516 SV_10524 SV_03426 PV_02256 V3_04203 SV_12517 SV_08423 SV_12511 SV_12522 SV_12519 SV_12605 SV_13607 V3_10205 SV_01912 VN_02910 PV_02133 SV_06905 PV_03101 PV_02017 PV_03110 V3_01006 VN_02702 V3_07804 V2_07611 SV_09804 HB_02210 V3_08111 V3_08105 VN_02702 V3_05003 SV_14418 SV_15407

92

abhāvo ’py anyayā anupalabdhyā sādhyata ity ’py anyena anupalambhena sādhanīya ity -siddhis tābhyāṃ tad-arthayoḥ | anyathā hy viśeṣād viśeṣa-siddhiḥ, tasya apy anyata ity svayaṃ śrutim | iṣṭa-a-kṣatim a-sādhyatvam svayaṃ-śrutim | iṣṭa-a-kṣatim a-sādhyatvam sādhya-dharmasya sādhikā iti dṛṣṭānta| upalambhasya nāstitvam anyena ity | vipakṣa-upagame ’py etat tulyam ity | dṛṣṭānta-antara-sādhyatvaṃ tasya api ity kalpane | tad-dhetutvena sarvatra hetūnām | upalambhasya nāstitvam anyena ity yadi | na upakāras tatas tāsāṃ tathā syād kalpane | tad-dhetutvena sarvatra hetūnām | dīrgha-ādi-grahaṇaṃ na syād bahu-mātravā śakty-upakāriṇyā api śakter vyatireka ity pāratantrye ca janya-janaka-bhāvāt sahavā sādhayanti, asatsv api kathañcid atītaan-upakārakasya a-viṣayatve ’tītaa-bheda-prasaṅgāt. a-bhede ca atītatat pracyuta-a-samprāpta-rūpam atīta-hetuḥ. anyathā hy atiprasaṅgaḥ syāt. atītam ’py artha-sambandha-vad yadi | atītaapy atīta-eka-kālānāṃ gatiḥ (10ʼcdʼ) na tatra apy atīta-eka-kālānāṃ gatiḥ, na upādāna-bhedād bheda-upacārataḥ || atītamātṛ-vivāha-ādayo madana-utsava-ādayaś ca ||54|| na ete śabdāḥ svalakṣaṇa-viṣayāḥ, tattvena arthasya vā grahaḥ | bhrāntiḥ sā tasya api sa svabhāva-niyamaḥ sva-hetor ity pratiṣedhasya ayogāt. na eṣa doṣaḥ. yasmāt. pratiṣedhasya ayogāt. na eṣa doṣaḥ, yasmāt – a-vikalpya-artha-bheda-āśrayam upāgatāḥ | a-vikalpya artha-bheda-āśrayam upāgatāḥ | – yathā na ete śabdāḥ svalakṣaṇa-viṣayā sāmānyaṃ nāma asti. śabda-āśrayā buddhir tadā tasya kriyā-bhogau hi lakṣaṇam | tasmād sa tasya kuta iti cet, sva-hetu-samuttha ity prathamo ’dhyetā kartā eva syāt. tad ayam tasya api taj-janana-ātmatā tad-anyasmād ity adhyayana-pūrvatā-sādhanam. sarvathā -ādi-vyavahārāṇāṃ nāstikya-vacasām api | -vyavahāra iti syāt. na apauruṣeya iti. iṣṭam. tad visaṃvādakānām api keṣāñcid vākyaṃ yad apauruṣeyaṃ sādhyeta. ekasya nivṛttir aparasya vṛttir iti katham tad-abhāve kiṃ na bhaved iti. nanu ca nitya-abhidhānāt tu jetā api na bhavati iti. vimṛśan duḥkha-hetuṃ parīkṣate | tasya iti. evaṃ yathāyogam anyad api vācyam. śūnyavā adṛśye dṛśyatayā mate || anumānād kāpila-ādīnām a-caitanya-ādi cintitam | | prāg bhūtvā hy a-bhavan bhāvo ’nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-sarvagato ’nitya eva śabdo ’py a-sarvagato darśyate – sarvo ’-pakṣaḥ kṛtako vaktavyā. katham idānīṃ kṛtako ’vaśyam siddho ’nvayaḥ. katham idānīṃ kṛtako ’vaśyam kiṃ nityo bhāvaḥ svabhāvata āhosvid hetur gamakaḥ – yaḥ prayatnānantarīyaḥ so vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so -antaraṃ karoti, yathā ghaṭo ’-sarvagato avagamyate – prayatna-anantara-bhāvi-jñānam vināśaś ca saha syātām iti. na, tasya nityatad-vijātīya-siddhi-nāntarīyakatvāt.

anitya anavasthānād a-pratipattiḥ syāt. atha upalabdhyanavasthānād a-pratipattir eva abhāvasya. na hi anavasthānād bhedaḥ sidhyen na kasyacit || anavasthānān na kasyacid viśeṣa-siddhiḥ syāt. anavasthāṃ ca darśayan || samaya-āhita-bhedasya anavasthāṃ ca darśayan ||25|| ity antara-ślokāḥ. anavasthāyām a-pratipattiḥ. tasmān na kutaścil anavasthitiḥ || adṛśye niścaya-ayogāt sthitir anavasthitiḥ || antar-aṅgaṃ tu sāmarthyaṃ triṣu anavasthitiḥ || ity arthasya dhiyaḥ siddhir na anavasthitiḥ || svabhāva-pariṇāmena hetur aṅkuraanavasthitiḥ ||48|| anyathā yadi sva-viṣaya-jñāna anavasthitiḥ ||54|| yadi pratyupādhy anavasthitiḥ ||82|| iti saṅgraha-ślokaḥ. tulyaś anavasthiteḥ || avasthitāv a-kramāyāṃ sakṛdanavasthiter a-pratipattiḥ. tad-a-vyatireke vā anavasthiter dvayor an-abhidhānam, ekasya buddhyā anāgata-ādiṣu nānā-eka-arthakriyā-kāriṣu vā anāgata-ādīnām a-viṣayatvam asatām upakāra-aanāgata-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-ananāgataṃ karma-nimittam. anyac ca vyakty-ādikaṃ anāgataṃ vā nimittī-kṛtya tayoḥ pravṛttir iti cet. anāgataṃ vācyaṃ na syād arthena tat kṣayāt || anāgatānāṃ vyabhicārāt tat (10ʼdʼ) tasmād anāgatānām, vyabhicārāt. tasmād iyam api kāryaanāgate ’py arthe sāmānya-vinibandhanāḥ | śrutayo anādayaḥ. nāstikya-vacāṃsi ca a-pūrva-para-lokaanādi-kāla-vāsanā-prabhava-vikalpa-pratibhāsinam anādi-kālīna-darśana-abhyāsa-nirmitā || arthānāṃ anādi-bhāva-svabhāva-niyamaḥ. api ca, yadi mṛtanādi-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ | anādi-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ | anādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam anādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam anādi-vāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ anādi-vāsanā-sāmarthyād a-saṃsṛṣṭān api dharmān anādi-santāna-tulya-jātīya-bījakam || utkhātaanādi-hetu-prakṛti-paramparā, tasmāt taj-jananaanādiḥ pūrva-pūrva-darśana-pravṛtto ḍimbhaka-pāṃsu anādir hetu-paramparā bhinnānāṃ hi kaścid dhetur anāditā sidhyed evaṃ na a-puruṣa-āśrayaḥ | tasmād anāditvāt tathābhāvaḥ pūrva-saṃskāra-santateḥ ||24 anāditvād apauruṣeyatve bahutaram idānīm anāditvād asti iti kim apauruṣeyatvena. sati vā anitya-a-vyāpitāyāṃ ca doṣaḥ prāg eva kīrtitaḥ ||2 anitya-abhāva-vyatireko ’nitye sādhye dharmiṇi anitya-artha-kāryatva-abhāve ’pi śravaṇa-jñānaṃ na anitya-ākāṅkṣe punar vādini na kaścid doṣo anitya-ādi-rūpaṃ ca duḥkhasya eva viśeṣaṇaiḥ || anitya-ādi-śabdeṣu yathā-kalpanaṃ samīhita-ākāraṃ anitya-āder grahaṇe ’yaṃ kramo mataḥ | prāmāṇyam anitya-ādeś ca caitanyaṃ maraṇāt tvag-apohataḥ || ’nitya ity abhidhīyate || yasya ubhaya-anta’nitya ity arthād gamyata eva. tan na avaśyam ’nitya iti. etat pratijñā-antaraṃ nāma ’nitya iti, kiṃ tarhi vastu-bala-āyātā eva khalu anitya iti pratyetavyaḥ, yena evam ucyate. yasmād anitya iti pratyetavyo yena evam ucyate. yasmād a anitya iti vikalpe prāṅ nityo bhūtvā paścād ’nitya eva iti nitya-vyavacchedena, asya vākyasya ’nitya eva iti nitya-vyavacchedena gamakatā iṣṭā ’nitya eva śabdo ’py a-sarvagato ’nitya iti. etat anitya-kāryam iti. prayatna-anantaraṃ jñānasya anitya-dharma-ayogāt. na hy asaty ayaṃ vikalpaḥ anitya-nir-ātmatā-ādi-vyavacchede ’pi tathā syāt.

anitya VN_02614 V3_09303 V3_01805 V3_01807 V3_01804 V3_09413 V3_01806 V3_05407 HB_02211 SV_01722 SV_06903 V3_04712 SV_11515 SV_04311 V3_04909 V3_04013 SV_17524 SV_11506 PV_04186 V3_10508 V3_10502 V3_13608 V3_04801 V3_08109 VN_02314 HB_02210 HB_02213 SV_02416 VN_00117 VN_02010 SV_11506 VN_05002 VN_02611 SV_09722 VN_03810 VN_02704 V2_07604 NB_03058 VN_02618 VN_03005 VN_02511 VN_03808 VN_03214 V3_13013 NB_03134 V3_13303 NB_03126 V3_09802 V3_01806 V3_01006 V3_09201 VN_05002 VN_02603 V3_00702 V3_02706 VN_05003 SV_11623 V3_01805 V3_01713 PV_02008 PV_04146 PV_04037 V2_09005 SV_02103 SV_02117

93

sāmānyam iti. tasmād aindriyakatvasya nityavastu sāmānyaṃ syāt, yan-nibandhano ’yam dharmiṇy a-virodhāt. anityo hi śabdaḥ, na syāt, śabde ’nitya-śabdatva-prasādhanāt, nirākurvan pratyākhyātaḥ, yathā – na -itarayor a-bheda-kalpanāyām api, yam ayam -bhāva-iṣṭau na anityaḥ śabdaḥ syāt, śabde ataḥ prayatna-anantara-bhāvi-jñānam bhavati iti bruvāṇo bhāva-dvayaṃ nityayaḥ kṛtakaṃ svabhāvaṃ janayati, so tat-kārya-pratiṣedhena apy a-cākṣuṣaḥ śabdo – prameyatvān nityaḥ, kṛtakatvād tayoḥ sambandhitā-ayogāt. sa ca āśrayo tathābhūtasya grahaṇād etad evaṃ bhavaty viparyaye vā viparyāsanam iti darśana-artham -vad utpatty-āder na sambhavati. na kaścid ’sty ekaḥ śabdo niṣ-paryāyaṃ nityaś ca syād sambandho nityo vā syād anityo vā. yady dharma-bhedād aṅga-aṅgitā tataḥ | yathā dharma-bhedād aṅga-aṅgitā iṣyate | yathā artha-vyavasthāpana-nītir anusartavyā. ca āha – dharmi-viśeṣaṇatvena upādānād nityaḥ, anityatvād a-prayatnānantarīyakaḥ, anvayasya vyatireka-vyāptāv asti, yathā – -doṣa-udbhāvanam. prayatnānantarīyakaḥ śabdo anitya iti vikalpe prāṅ nityo bhūtvā paścād vināśa-hetuḥ. na prāṅ nityo bhūtvā paścād kathaṃ bhavet. ya eva tarhi kṛtakaḥ, sa eva sañ śabdaḥ kṛtako vā, yaś ca evam, sa sarvo -śāstra-artha-ghoṣaṇam, nityaḥ śabdo ca, śabda-arthayoḥ sambandho nityo vā syād anuvādāt. śabda-punaruktam anityaḥ śabdo pratipakṣa-dharma-abhyanujñāto bhavati, śabdasya kṛtakatve kathite sāmarthyād eva -pradarśanena pratiṣedhe kṛte ka evam āha -sāmarthye ’py a-parijñānāt. sa hi pūrvasyā ca kṛtaka ity anvayī. sāmarthyād eva atra sandehe vā asiddho hetvābhāsaḥ. yathā, -nirdeśaḥ pratijñā-antaram. pratijñāto ’rtho yaś ca sva-pakṣa-anapekṣaṃ hetuṃ prayuṅkte sva-pakṣe ’bhyanujānan parājitaḥ. yathā pratijñā-sannyāsaḥ. yaḥ pratijñātam artham pratyuktaḥ. dṛṣṭānta-upadarśanaṃ ca etad diṅ-mātra-darśanāya idam udāharaṇam uktam – -vyatirekaḥ. a-pradarśita-vyatireko yathā – – yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. yo vaktā sa rāga-ādimān, iṣṭa-puruṣa-vat. -artha-eka-deśo ’siddha ucyate, yathā – na anitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo dharmi-sambandha-asiddhāv asiddhaḥ, yathā – anyatra anuvādāt. śabda-punaruktam iti. kaḥ sva-stha-ātmā svayam aindriyakatvād liṅgam, yathā – pakṣa-sapakṣa-anyataratvād -āpanna-pakṣī-karaṇam api pratyuktam. yathā śabdo ’nityaḥ śabda iti. artha-punaruktam – āśraya-apāyena āśrita-sambandha-vināśād samudāya-apavādasya dharmiṇy a-virodhāt. ’nityatāyām api tulyam iti cet, na, siddhayā eva asti prāmāṇyād vastu-sad-gateḥ | jñeyaatra hetur aikāntiko yadi || krama-kriyāartha-antara-bhāve syāt tadvān kumbho ’py nanv an-artha-antara-hetutve ’pi bhāva-kāle nanv an-artha-antara-hetutve ’pi bhāva-kāle -an-upapatteḥ. sa ca artha-antarād bhavann

anityatā anitya-pakṣa-vṛtter vyabhicārād a-sādhana-aṅgasya anitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva anitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na anityaḥ anitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na anitya-śabdaḥ śabdo na śabda-anityatvavān vā iti, anitya-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ ’nitya-śabdatva-prasādhanāt, anitya-śabdaḥ śabdaḥ anitya-svabhāva-kāraṇa-kāryam iti siddham. anitya-svabhāva-bhedam, pūrvakasya nitya’nitya-svabhāvaṃ santaṃ janayati iti pramāṇaṃ ’nityo ’n-ātma iti. tat-kāraṇa-pratiṣedhena apy a anityaḥ, anityatvāt prayatnānantarīyakaḥ, ’nityaḥ. apāye ’sya sambandhasya apy apāyaḥ, anityo ’yam anityatvam asya iti vā, tad-dharmatām anityaḥ kṛtakatvāt prayatnānantarīyakatvāc ca iti anityo ghaṭaḥ, tatra api vyakti-tiro-dhānād iti anityaś ca iti. vastubhir na āgamās tena anityaḥ puruṣa-icchā-vṛttir a-vṛttir vā. a-puruṣa anityaḥ prayatna-utthaḥ prayatna-utthatayā anityaḥ prayatna-utthaḥ prayatna-utthatayā anityaḥ prayatnānantarīyakaḥ śabdaḥ, anityaḥ prayatnānantarīyakaḥ śabdaḥ anityaḥ prayatnānantarīyakatvāt, nityo ’anityaḥ prayatnānantarīyakatvād iti. tasmād evam ’nityaḥ prayatnānantarīyakatvād iti hetor dharmianityo bhavati iti bruvāṇo bhāva-dvayaṃ nityaanityo bhavati, kiṃ tarhi paścād api nitya eva, anityo bheda-abhāvāt. pratijñā-artha-eka-deśo ’nityaḥ, yathā ghaṭa-ādir iti. atra vyāpti’nityo vā iti vāde dvādaśa-lakṣaṇa-prapañcaanityo vā. yady anityaḥ puruṣa-icchā-vṛttir a’nityaḥ śabda iti. artha-punaruktam anityaḥ śabdo anityaḥ śabda iti ca vadato nityaḥ śabda ity anityaḥ śabda iti. tasmān na avaśyam iha pakṣaanityaḥ śabda iti parityajati, tasya pratijñāanityaḥ śabda iti pratijñāyāḥ sādhanāya uttarām a anityaḥ śabda iti bhavati. tasmān na avaśyaṃ anityaḥ śabda iti sādhye cākṣuṣatvam ubhaya’nityaḥ śabda aindriyakatvād ity eva, tasya hetu’nityaḥ śabda aindriyakatvād iti, tasya svaanityaḥ śabda aindriyakatvād iti bruvan anityaḥ śabda aindriyakatvād iti sāmānya-vṛttyā anityaḥ śabdaḥ kṛtaka-anityatvād iti yathā. anityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. anityaḥ śabdaḥ, kṛtakatvād ākāśa-vad iti anityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā anityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā anityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhyaanityaḥ śabdaḥ syāt, śabde ’nitya-śabdatva’nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo anityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva anityaḥ śabdo ’nityaḥ śabda iti. artha-punaruktam anityaḥ śabdo ghaṭa-vad iti bruvan sāmānyena anityaḥ śabdo nityo vā iti. na hy atra śabdaanityaḥ śabdo nityo vā iti prakaraṇe vyatiriktaanityaḥ śabdo nirodha-dharmako dhvāna iti. atra anityaḥ sa iti, tatra nityatvād āśraya-apāye ’py anityo hi śabdaḥ, na anitya-śabdaḥ śabdaḥ. tadanityatayā tadvataḥ śabdasya sādhanāt. tathā anityatayā tasyā a-dhrauvyāt krama-janmanaḥ || anityatayor a-virodhād vipakṣataḥ | vyāvṛtteḥ anityatā | viśiṣṭā dhvaninā anveti no cen na ’nityatā-a-niṣpattes tulya-a-tat-svabhāvatā. na ’nityatā-a-niṣpattes tulyā a-tat-svabhāvatā. na anityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-

anityatā V2_09104 V2_09113 V2_09007 SV_02116 V2_09103 V3_09307 V3_00602 SV_14119 PV_03112 PV_03076 V2_09006 SV_02104 SV_13902 PV_03102 SV_02105 V2_09012 SV_02111 PV_03111 V2_08010 VN_02021 SV_02114 V2_09101 V3_06606 V3_09212 V3_04101 V3_01713 NB_03122 V3_02703 SV_01822 SV_01805 V2_10013 SV_09724 V2_07606 V3_13207 SV_04211 SV_04308 NB_03067 SV_09312 V2_07411 V3_02707 SV_00515 V2_06008 SV_11427 V3_06506 SV_15228 VN_03006 PV_04175 V3_09209 V2_08107 HB_03716 NB_03122 V3_13207 SV_04311 V3_09304 SV_14827 SV_04309 NB_03060 HB_02806 V3_01804 VN_02514 V3_04712 V3_04801 V3_08010 V3_08104 VN_03214

94

-an-upapatteḥ. sa ca artha-antarād bhavann tad-anumānam. kathaṃ na anumānaṃ yāvatā na sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā upayoge vā sa eva asya sva-ātma-bhūto upayoge vā sa eva asya sva-ātma-bhūtā prasajanti. prāg anya-dharmaṇo ’-vyaktir a-pramāṇatvāt. iha api yadi viparyayeṇa evam bhāva iti. sattā-mātra-anubandhitvān nāśasya smṛtau || prāk paścād apy abhāvaś cet sa eva tasmiṃs tato ’numā || prameya-niyame varṇatulya-a-tat-svabhāvatā. na vai kācid tulyā a-tat-svabhāvatā. na vai kācid anyā -antara-abhāvāt. tatra na atiśaya-utpattir gṛhīta-grahaṇān matam || na anyā asya sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-sthiti-pratipatter niścaya-kāla iti tadā a-sthiti-pratipatter niścaya-kāla iti tadā -anta-vyavadhi-sattā-sambandha-vācinī | -dhātv-āyatana-lakṣaṇasya vā kṛtakasya -saṃskāra-duḥkhatā-ādi-siddhim antareṇa na -pratipatti-vat. anyathā artha-antaram eva ity apy uktam. anyathā artha-antaram eva apy abhāva-prasaṅgāt. sa ca tad-dhetur vā na hi pare ’-pracyuta-ātmana upalayanam vyakti-tiro-dhānād iti cet, a-tādavasthyam an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane itarayoḥ, yatra kṛtakatvaṃ tatra anityatvam, yathā ākāśa-guṇatva-eka-artha-samavāyy-niyamād iti. jñāta-tad-bhāvasya arthāpattyā tathā prasiddhe tad-bhāve hetu-bhāve vā tathā prasiddhe tad-bhāve hetu-bhāve vā ayam anvayinaḥ prayogaḥ. vyatireke ’pi na pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na itarayoḥ. yatra kṛtakatvaṃ tatra anityatvam, anyato vā katham arthakriyā. svalakṣaṇe ca arthakriyā-kāritvam. na api svalakṣaṇasya anaikāntiko hetvābhāsaḥ. yathā śabdasya ucyate, kvacid anapekṣaḥ sāmānyena, yathā svabhāvo hetur ucyate, kvacid anapekṣo yathā -indriya-grāhya-sāmānya-eka-artha-samavāyy-parihāra-sthiti-lakṣaṇatā vā virodho nitya-vyatireka-sthita-lakṣaṇatā vā virodho nitya-bhede ’pi nāntarīyakatā syāt. kṛtakatva-sthita-lakṣaṇatayā vā virodhaḥ, nityapṛthag viruddha-saha-bhāvinām api darśanāt. iti, tasya sva-siddhasya gotva-āder -asiddhaś ca sa eva syān nirākṛtaḥ || iti vastu-gamyaṃ vastu sidhyati. etena eva hetubhir anityāḥ sādhyante. keṣāñcid tadā ayaṃ hetur eva syāt, yady atra mahānasa-itarayoḥ, yatra kṛtakatvaṃ tatra mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra grahaṇād etad evaṃ bhavaty anityo ’yam nanv asty eva tiro-dhānam. na vai paras tad hetuke ’pi vināśe ’-bhūtvā asya bhāvāt sattā anityatva-ādy-abhāvaḥ, yasmān na sukha-ādaya iti sādhya utpattimattvam yena yasya kaścit sambandho yathā kṛtakatvayathā – na anitya-śabdaḥ śabdo na śabdaeṣā pratijñā-hāniḥ prāk-pratijñātasya śabda– prameyatvān nityaḥ, kṛtakatvād anityaḥ, -ādimattvāt, prayatnānantarīyakatvān nityaḥ, tathā hi na anvaya-mukhena hetur gamakaḥ, kvacid abhāvāt, yathā – prayatnānantarīyako -upadarśanaṃ ca etad anityaḥ śabdaḥ kṛtaka-

anityatvād anityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, aanityatā-abhāve kvacid utpattir dṛṣṭā, a-darśanāc anityatā ity ukta-prāyam. vacana-bhede ’pi dharmi ’nityatā iti kim anyayā. svabhāvena vā a-calasya anityatā iti kim anyayā, svabhāvena vā a-calasya anityatā iti cet, anya-dharmā ca prāg a-pracyutaanityatā-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ anityatā dhvaneḥ | (269ab) na hi nāśo bhāvānāṃ anityatā na kim | ṣaṣṭhy-ādy-ayogād iti ced anityatā na pratīyate | pramāṇam anyat tad anityatā nāma anyā yā paścān niṣpadyeta. sa eva anityatā nāma yā paścān niṣpadyeta. sa eva hi anityatā-prasaṅgāt. tasyāḥ pūrvāpara-rūpa-hānyanityatā bhāvāt pūrva-siddhaḥ sa ca aindriyāt | anityatā. vacana-bhede ’pi dharmi-dharmatayā anityatā vyavasthāpyata ity apy uktam. anyathā anityatā vyavasthāpyate, kārya-utpādana-śakteḥ anityatā-śrutis tena tāv antāv iti kau smṛtau || anityatā-sādhanād a-doṣaḥ, a-tad-rūpasya aanityatā-siddhiḥ, tathāvidhas tu dharmaḥ pṛthag anityatā syāt. anya-nimittatve ’-nimittatve vā. anityatā syād anya-nimittatve ’-nimittatve vā. anityatā-hetu-niyamana-svabhāvas tat-svabhāvas tat anityatām icchanti, nanv a-vivakṣita-viśeṣaṃ anityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad ’nityatāyām api tulyam iti cet, na, siddhayā anityatva-abhāvaḥ kṛtakatva-a-sambhavo yathā anityatva-abhāvam api sādhayati iti. anena eva ca anityatva-abhāve kṛtakatvaṃ na bhavati iti anityatva-abhāve kṛtakatvaṃ na bhavati dahanaanityatva-abhāve kṛtakatvaṃ na bhavati dahanaanityatva-abhāve kṛtakatvaṃ bhavati śabdaś ca anityatva-abhāve kṛtakatvaṃ bhavati, śabdaś ca anityatva-abhāve kṛtakatvasya a-sambhavaḥ, yathā anityatva-ādy-a-pratīter a-tādrūpyam, teṣāṃ ca aanityatva-ādy-abhāvaḥ, yasmān na anityatvaṃ nāma anityatva-ādike dharme sādhye prameyatva-ādiko anityatva eva sattvam, kvacit svabhāva-bhūtaanityatva eva sattvam, kvacit svabhāva-bhūtaanityatva-yuktaḥ śabda iti. sati hi śāstra-āśraye anityatva-vat. tatra apy eka-upalabdhyā anyaanityatva-vat. tatra apy eka-upalabdhyā anyaanityatva-vat. na apy ete vivakṣā-janmāno anityatva-vat. pramāṇa-bādhanād vā api sa-apekṣaanityatva-vat prayatnānantarīyaka-itarayoḥ, na ca anityatva-virodhād viruddhaḥ. ubhaya-pakṣaanityatva-sa-hetutve śabda evaṃ prakīrtayet | anityatva-saṃsthāna-viśeṣa-ādayo ’-cetanatvaanityatva-siddhau tathāvidhānāṃ tad-vyāptir anityatva-hetuṃ kṛtakatva-ādikam api kaścin na anityatvam, anityatva-abhāvaḥ kṛtakatva-aanityatvam, anityatva-abhāve kṛtakatvasya aanityatvam asya iti vā, tad-dharmatām eva anityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭaanityatvaṃ ca dur-nivāram. a-bhūtvā bhavann aanityatvaṃ nāma kiñcid anyac calād vastunaḥ, anityatvaṃ vā sāṅkhyasya svayaṃ vādino ’siddham. anityatvayor eka-artha-samavāyo dhūmasya vā svaanityatvavān vā iti, samudāya-apavādasya dharmiṇy anityatvasya tyāgād iti. atra upagata-pratijñāanityatvāt prayatnānantarīyakaḥ, kṛtakatvān anityatvād a-prayatnānantarīyakaḥ, anityaḥ anityatvād a-prayatnānantarīyakatvasya a-gateḥ. ’nityatvād iti. na bhavati, sarvato vipakṣād aanityatvād iti yathā. kvacid arthe vipratipattau

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V3_00109 SV_11513 SV_09317 V3_07101 SV_06921 NB_03024 VN_03705 SV_09718 V2_05303 NB_03041 SV_02605 PV_02203 SV_09721 SV_01820 NB_03011 V3_07806 NB_03010 SV_12924 VN_00216 SV_08009 V3_13304 NB_03127 SV_12923 SV_09720 V2_07603 VN_00113 NB_03009 SV_12921 V2_10010 V2_09612 SV_01402 V3_05001 PV_04022 PV_03371 SV_15706 SV_07412 V2_08102 V3_09307 V2_08107 SV_14922 PV_02254 SV_13608 PV_02009 HB_00516 VN_02605 SV_14911 V3_10205 SV_12013 VN_01916 V3_10407 V3_12504 SV_05111 V1_00208 V3_01605 V1_01614 V3_09406 V1_01505 SV_07513 HB_00313 SV_05413 V1_00710 PV_03248 SV_05105 V1_01615 VN_05412

a-cetanāḥ sukha-ādayo buddhir vā, utpatter iti vipralambha-āśaṅkā. api ca, sambandhinām vyāhato hetu-sādhyayoḥ ||187|| yadi sattvam vyāhato hetu-sādhyayoḥ ||58|| yadi sattvam ādhāraḥ (144abʼ) nityaṃ hi sāmānyam iṣyate. ghaṭasya ity anupalabdhi-prayogaḥ. asaty so ’pi sva-abhimata-nitya-gotva-vṛttiṃ hetum -abhāvasya sandehād iti vistareṇa vakṣyāmaḥ. ca sandeha-ayogāt kṛtakatva-ādinā eva iṣṭo na sādhanatvena api. yathā śabdasya asiddhe dharmiṇi sādhana-a-sambhavāt, yathā -utpāda-hetutvaṃ mokṣo nityasya tat kutaḥ | śabdaś ca kṛtaka iti kṛtakatvasya apy -siddhim āha. tathā hi yat kṛtakaṃ tad svabhāvasya prayogaḥ. yat kṛtakaṃ tad pramāṇair upadarśyate – sarvaṃ kṛtakam svabhāva-hetoḥ prayogaḥ. yad utpattimat tad kathaṃ na tat | (251ab) avaśyaṃ hy ākarṣati. tena yat sat kṛtakaṃ vā tad sthity-abhāvāc ca karmaṇaḥ | (158b) na hy ghaṭa-vad iti. tathā viparīta-anvayaḥ – yad ghaṭa-vad iti. tathā viparīta-anvayaḥ, yad sati vā tad anityaṃ vā syān nityaṃ vā. yady tatra anvayī yat kiñcit kṛtakaṃ tat sarvam tau punar hetū yat kiñcit kṛtakaṃ tat sarvam yathā yat sat kṛtakaṃ vā, tat sarvam -hetoḥ prayogaḥ – yat sat tat sarvam chabda-rūpaṃ paśyāma ity uktam. sati vā tad khyāpyate. yaḥ kṛtaka-svabhāvaṃ janayati, so tat-pratiṣedham āha. śrāvaṇatvasya api nityaa-darśanāt | (19ab) śrāvaṇatvasya api nityatasmāt sapakṣe dvidhā-vṛtti kāryam. na hy vinā apy asmāt kṛtakaḥ śabda īdṛśaḥ | sarve -bheditvān na artho jātir a-tadvatī | sā ca na samaye bhavet ||295|| ādheya-viśeṣā hy ’yam an-ādheya-atiśayasya sahakāra-arthaḥ. ca pratividitā eva upayanty apayanti ity anena lakṣaṇena pradhāna-puruṣa-ādayo ’py yāvatā skandha-ādayo ’nyair eva hetubhir -anubandhī nāśa iti brūmaḥ. ta eva kṛtakā śūnyatā-dṛṣṭes tad-arthāḥ śeṣa-bhāvanāḥ || kīrtitaḥ ||260|| atha mā bhūd ayaṃ doṣa ity ayogataḥ | kathañcin na upakāryatvād svabhāvaḥ kāryam anupalabdhiś ca iti, yathā sāmānyasya api nityasya aindriyakatve ’py -niyamād dhetoḥ svabhāva-niyamaḥ phale | na vṛttir iti katham anitya-abhāva-vyatireko -a-skhalitaṃ kathaṃ vṛttam iti sa-vismayaca. prativādī taṃ ca sarva-prasaṅgaṃ na avasthitam iti sā eva iṣṭa-vastu-svabhāvaasato ’nvaya-pratiṣedha iti. vastu-rūpa-svabhāvam a-jala-vivekinā arthena svabhāvajñāna-pratibhāsam anvaya-vyatirekāv ātmano -vat, tad-artha-a-pratipatteḥ, tad-vikāra-ana-tad-ātma-grāhiṇī, tad-bhāva-abhāvayor ana-sandigdho bhedo bhavati. kasyacid rūpasya iha anuṣaṅgī ity abhāva eva artha-abhilāpa-sāmarthyena anyatra buddhiṃ janayan svarūpasvalakṣaṇe tat-sāmarthya-janmā vikalpas tadviṣayāṇi nir-viṣayāṇi. nir-viṣayatve ’pi tadartha-sāmarthyena utpadyamānaṃ tad-rūpam eva arpaṇa-kṣamam || kāryaṃ hy aneka-hetutve ’py -abhimata-saṃvādanāt, mithyātve ’pi praśama-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na ankṛtaṃ syāt. tatra prathamaṃ sarva-

anukrama anityatvād vā, rūpa-ādi-vad iti, tad ayuktam, anityatvān na sambandhe ’sti nityatā | (231ab) anityatve ’nyatra vā hetuḥ syāt sādhyam api anityatve ’nyatra vā hetuḥ syāt, sādhyam api anityatve ’parāpara-utpatter anekatvād bheda-vad anityatve na asty eva sattvam utpattimattvaṃ anityatve bruvāṇo ’-samarthita-sādhana-aṅgatayā anityatve yathā kāryam a-kāryaṃ vā a-vināśini | (1 anityatve, vastu-dharmasya sarva-vastuno vyāvṛtti anityatve sādhye cākṣuṣatvaṃ hetuḥ, śabde anityatve sādhye śabdaḥ. tasya pratyakṣeṇa eva anityatvena yo ’-vācyaḥ sa hetur na hi kasyacit || anityatvena vyāptiṃ pradarśya śabdasya kṛtakatve anityam ity ukte ’n-artha-antara-bhāve vyaktam anityam ity upādhi-bhedena. apekṣita-para-vyāpāro anityam iti. tathā-siddhāv eva hi sa dharmas anityam iti svabhāva-bhūta-dharma-bhedena anityam utpattimat kutaścid bhavati. tathā hy anityam eva iti sidhyati, tāvatā ca sādhana-dharma anityaṃ karma sarvadā asti. tasya ca pratyayasya anityaṃ tat kṛtakam iti. sādharmyeṇa. anityaṃ tat kṛtakam iti. sādharmyeṇa dṛṣṭāntaanityaṃ yatna-sambhūtaṃ pauruṣeyaṃ kathaṃ na tat | anityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka iti anityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anityam, yathā ghaṭa-ādiḥ, san kṛtako vā śabda anityam, yathā ghaṭa-ādir iti śuddhasya svabhāvaanityaṃ vā syān nityaṃ vā. yady anityaṃ yatna’nityaṃ svabhāvaṃ santaṃ janayati iti pramāṇaṃ anityayor a-darśanāt tad-vyāvṛttir iti tadanityayor a-darśanād vyāvṛttir iti tadanityā ity eva sarve prayatna-anantara-bhāvi-jñāna ’nityā iti prokte ’py arthāt tan nāśa-dhīr bhavet anityā na jātiḥ syān nityā vā janikā katham || anityā bhāvāḥ. tad-dhetoḥ svabhāva-bhede tataḥ anityā hi bhāvāḥ sahakāriṇo viśiṣṭa-ātma-lābhāt anityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim anityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir anityāḥ sādhyante. keṣāñcid anityatva-siddhau anityāḥ sādhyante. na hy ayaṃ sambhavo ’sti yat anityāt prāha tena eva duḥkhaṃ duḥkhān niranityān a-vyāpinaś ca varṇān icchet. tāv api anitye ’py a-pramāṇatā || sthitvā-pravṛttianitye kasmiṃścid gamye sattvam agnimati pradeśe anitye ghaṭe darśanāt saṃśayitaḥ syāt. jāḍyāt anitye rūpa-bhedo ’sti bhedakānām abhāvataḥ ||282| ’nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ anukampaṃ naś cetaḥ. tad apare ’py anuvadanti iti anukartuṃ samartha iti parājitaḥ syād iti. anukarṣiṇī proktā syāt. tat kim eṣāṃ parasparaanukarṣī khalv asati pratiṣedho na sambhavet. na anukāra-pratyarpaṇena jananāt. sā tu viśeṣa’nukārayati, sa pratyakṣaḥ. tad asādhāraṇaṃ vastu anukārāt, tad-abhāve bhāvāc ca. tathā śrāvaṇa-ādy anukārāt, rasa-buddhi-vad gandhasya cakṣur-buddhi anukārād avasthā-bhede ’py a-bheda iti cet, nanv anukāriṇo ’nubhava-ātmano vikalpasya. sukha-ādianukāriṇīṃ tat-sambandham apekṣate, anyathā anukārī kāryatas tad-viṣayatvāt smṛtir eva na anukārī pratibhāsas tad-rūpa-anubhava-āhitaanukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, anukurvad udeti yat | tat tena arpita-tad-rūpaṃ anukūlatvān mātṛ-sañjñā-ādi-vat. marīcikāyāṃ jala anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ anukrama-anubhāṣaṇaṃ niṣ-prayojanam. dūṣaṇa-

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SV_12901 SV_12829 SV_11922 VN_05401 V2_04507 VN_03603 SV_12827 SV_12828 SV_13502 SV_16116 SV_12906 SV_12905 SV_13306 SV_16201 SV_16222 SV_16216 VN_02806 SV_11927 SV_12907 SV_12829 SV_12903 SV_16119 VN_05317 SV_14110 PV_03400 PV_03061 V1_04110 SV_04623 HB_02912 SV_14708 PV_04008 PV_02014 V3_09607 SV_03424 PV_04193 V2_05015 PV_02046 PV_03046 SV_06805 SV_17425 SV_10807 HB_02002 SV_16301 V1_01506 PV_03457 VN_02209 VN_02216 VN_02304 V1_02411 PV_02272 V1_00102 VN_06118 VN_02616 VN_06118 VN_06113 SV_06118 VN_05421 SV_04813 SV_04812 PV_04175 PV_03356 V1_03811 V1_01709 V3_08311 VN_00920

-bhedasya anukramavatī vākya-pratītiḥ. varṇavarṇa-anukrama-pratīteḥ. tad-a-viśeṣe ’py -ayogāt. na ca tad ekayā grāhyaṃ varṇa-upadarśana-arthe ’nubhāṣaṇe vādi-vacana-lakṣaṇa-vidhānena pratipipādayiṣor vacanaantara-anapekṣaṇāt. viśeṣeṇa sādhana-avayava-śravaṇa-smaraṇa-kālasya aneka-kṣaṇa-nimeṣaśabda-ātmano ’-pratibhāsanāt, varṇa-rūpaṃ vākyam apauruṣeyam. kiṃ tarhi varṇa-a-viruddha-siddhi-kramatvāt, krama-viśeṣaekam eva śabda-rūpaṃ vyañjaka-anukrama-vaśād santi, tad ekam eva śabda-rūpaṃ vyañjaka-rūpam upalakṣayāmaḥ. ekam eva ekadā varṇalakṣaṇatvād indhanasya. tathā ayam api varṇakaraṇāt prāg draṣṭum a-śakyatvāt. na ca ayam eva pratipadyeta. na ca evam. tasmād ayam -udāharaṇa-ādikaṃ vaktuṃ jānāti, sa kiñcid smṛtir api tat-kāla eva. anubhava-smaraṇavad varṇa-vibhāga-vac ca pratibhāti iti cet. -viśeṣe ’py anukrama-kṛtatvād vākya-bhedasya vākyaṃ pratīyeta, vinā vā varṇaiḥ, tair tata eva puruṣa-dharma-saṅkhyāte vikalpaupadarśyata eva. tatra api na sarvaṃ prāg 68|| varṇa-vyatirekiṇy ānupūrvī sphoṭa-vicāra|| artha-āśrayeṇa udbhavatas tad-rūpam sambandhī yadi syād gamakas tadā || gamakasaṃvedanaṃ na sādhayati ity upalambha-antara-vyaktīnām api jātīnāṃ tac-chrutibhyo nityam eva siddhaḥ. kasya idānīṃ tal liṅgam. anvayauktaḥ syāt. na artha-bhedaḥ. svabhāva-an-śakti-jñāne ’sya tāny alam || vicchinnasidhyed valmīkasya api tat-kṛtiḥ || sādhyena valmīkasya api tat-kṛtiḥ ||71|| sādhyena katham idānīm ekasya vyāvṛttasya anya-an| tathā prasiddheḥ sāmarthyād vivakṣā| tathā prasiddheḥ sāmarthyād vivakṣā|| asiddha-arthaḥ pramāṇena kiṃ siddhānto -buddhiṣv etad vibhāvyate || yā apy a-bhedasakṛt pratītir yathā syād iti. na ca atra pramāṇa-virodham a-pratisamādhāya sambandhaparīkṣayā prāmāṇyam āha. tac ca sambaddhasahakāriṇo nityaṃ parasparasya kārya-utpāda-ādi-vaśāt sā iva a-viśeṣād vā kañcid -saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na | na hi duḥkha-ādy-a-saṃvedyaṃ pīḍāsatāṃ śāstra-a-pravṛtteḥ. na hi parayoga-vihitaḥ kaścid vijigīṣu-vādo nāma. para-upavarṇane vidvat-pratiṣṭhānāt. tasmāt paratan-nibandhanā na vā a-pratipatty-aṅgam ity -artha-tattva-ākāra-anurodhinī || hanti sā sa śrīmān akalaṅka-dhīḥ svayam upetya āryo para-pakṣe taṃ doṣaṃ prasañjayan para-matam upādānān nigraha-arhaḥ, na pratipakṣa-dharmaprasañjayan para-matam anujānāti iti mata-abhyupagamāt para-pakṣe doṣa-prasaṅgo matapravartayed vā, buddhiṃ yathā-bhūtatasya anubhāṣaṇīyam, na ca idam apy asmābhir -nāma-grahaṇa-vaiyarthyāt. pravṛtti-nivṛttyiti ca prayuṅkte, tatra anyatra ca pravṛttydṛṣṭānta-ākhyānato ’nyat kim asty atra arthavā maruṣu mahān alpo ’pi dṛśyate || yathā maruṣu mahān alpo ’pi dṛśyate ||46|| yathāanvayinam arthaṃ paśyāmaḥ, yaṃ śabdo hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato -viṣaya iti. na eva kaścit kvacit kathañcid

anupalabdho anukrama-upakāra-anapekṣaṇe tair yathā kathañcit anukrama-kṛtatvād vākya-bhedasya anukramavatī anukrama-grahaṇāt. eka-varṇa-grahaṇa-kāle ca aneka anukrama-ghoṣaṇaṃ vyartham iti, na kāryam eva anukrama-darśanaṃ kṛtam eva, anyathā-abhidhāne anukrama-niyama-vādina udāharaṇa-sādharmyaṃ hetuanukrama-parisamāpteḥ, varṇa-rūpa-a-saṃsparśinaś anukrama-pratīteḥ. tad-a-viśeṣe ’py anukramaanukrama-lakṣaṇaṃ hi no vākyam. tad apauruṣeyaṃ anukrama-vat. na hi sthita-kramāṇāṃ deśa-kālayor anukrama-vad varṇa-vibhāga-vac ca pratibhāti iti anukrama-vaśād anukrama-vad varṇa-vibhāga-vac ca anukrama-śravaṇe śabda-ātmānaṃ vyavasyāmaḥ. tat anukramaḥ puruṣa-vikalpaṃ yadi na apekṣeta niranukramaḥ svabhāvataḥ kārakaḥ kasyacid āśuanukramaḥ svabhāvato ’pi kārya-kṛt kaiścid eva anukramaṃ sādhanasya jānāty eva hi, jānan katham anukramayor viśeṣa-an-upalakṣaṇatvāc ca. na apy anukramavatā vyañjakena a-kramasya vyaktiḥ anukramavatī vākya-pratītiḥ. varṇa-anukramaanukramavadbhir a-kramasya upakāra-ayogāt, aanukrame sati bhāvād asati ca abhāvāt. kāryaanukrameṇa uccāritavyam, paścād dūṣaṇaṃ vācyaṃ anukrameṇa eva prativihitā. na api sā varṇaanukruvataḥ | tasya kenacid aṃśena parato ’pi anuga-sāmānya-rūpeṇa eva tadā gatiḥ | tasmāt anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ anugamana-prasaṅgāt. sarvadā tat-sambandha-yogyatā anugamanaṃ ca nirarthakam. tasmād anya-bhāvo na anugamanaṃ tv anyatvaṃ brūmaḥ. sa ca anugamā ye ca sāmānyena apy a-gocarāḥ | sādhyaanugamāt kārye sāmānyena api sādhane | sambandhianugamāt kārye sāmānyena api sādhane | sambandhianugamād anya-vyāvṛttiḥ sāmānyam, tad-buddhau anugamād dhvaneḥ || tad ayoga-vyavacchedād dharmi anugamād dhvaneḥ ||13|| tad ayoga-vyavacchedād ’nugamyate | hetor vaikalyatas tac cet kiṃ tad anugā buddhiḥ kācid vastu-dvaye kṣaṇe | saṅketena anugāmi kiñcid rūpam asti. kevalaṃ tad-arthatayā anuguṇa-upāya-puruṣa-artha-abhidhānāni ca śāstraanuguṇa-upāyaṃ puruṣa-artha-abhidhāyakam | anuguṇa-viśeṣa-utpādana-yogya-avasthāḥ, yena anugṛhṇāti na aparam iti yuktam. vrata-caryāanugraha-upaghātau tataḥ syātām, puruṣa-antaraanugraha-kāraṇam || bhāsamānaṃ svarūpeṇa pīḍā anugraha-pravṛttā mithyā-pralāpa-ārambha-ātmaanugraha-pravṛttās tu santo vipratipannaṃ anugrahāya tattva-khyāpanaṃ vādino vijayaḥ, bhūta anughoṣyāḥ, tathāvidhasya anyatra api sv-acchatva anucarāṃ tṛṣṇāṃ samyag-dṛṣṭiḥ su-bhāvitā | tri’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍaanujānāti iti mata-anujñā nigrahasthānam iti. anujñayā anena prakāreṇa pratijñā-hāneḥ. pratijñā anujñā nigrahasthānam iti. atra api yadi anujñā. yaḥ pareṇa coditaṃ doṣam an-uddhṛtya, anujñānāt sarva-vyavahāreṣu na kiñcid vyāharet, anujñāyate, sarvaṃ prāk sakṛd vaktavyaṃ paścād anujñāyāṃ ca eka-codanā-an-ādarād a-vacanam eva anujñāyāṃ tan-nāma-grahaṇa-vaiyarthyāt. pravṛttianudarśanam || viśeṣe bhinnam ākhyāya sāmānyasya anudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ | anudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ | ’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ ’nunaya-pratigha-abhāvāt. ayoniśo-manaskāram anupalabdho ’py asad-vyavahāra-viṣaya iti cet,

anupalabdho VN_00919 VN_00505 SV_10410 VN_01614 HB_00414 SV_02202 V2_08506 SV_10407 V2_06302 SV_00512 NB_02042 VN_01621 NB_03023 NB_03008 NB_02042 SV_12227 HB_00505 SV_10309 V2_06515 SV_10123 SV_00518 V2_06010 HB_00509 VN_00422 HB_03111 NB_02027 VN_00909 SV_10114 SV_14105 SV_14325 SV_10505 V3_10813 SV_00215 VN_01618 VN_00421 SV_00419 V2_05806 HB_03312 VN_00311 SV_10220 SV_00406 SV_10105 SV_00418 V2_05806 SV_15314 VN_00511 SV_02007 V3_06201 V3_05604 V2_09212 HB_03110 V2_07301 HB_02601 V2_06111 SV_17607 V3_10705 SV_00412 V2_05908 HB_00517 V2_05905 V2_10110 SV_02010 SV_10221 V2_06405 SV_10115

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’pi tathā astv iti vyāptiḥ: sarva evaṃ-vidho satsv anyeṣu upalambha-pratyayeṣu tathā vyavadhāna-ādiṣv asatsu upalabhya eva. tasmād ya upalabdhi-lakṣaṇa-prāpta-svabhāvo asya upalambha upalabdhi-lakṣaṇa-prāptam | (34ab) yeṣām upalambhe tal-lakṣaṇam ||57|| yeṣām upalambhe tal-lakṣaṇam -abhāva-kāraṇa-a-sambhave sati | bhāvasya -abhāva-kāraṇa-a-sambhave sati | bhāvasya -abhāvād a-pratiṣedhaḥ. viruddhasya apy ayaṃ pradeśaḥ, dhūmād iti. ime sarve kārya-lakṣaṇa-prāptir upadarśanīyā. upadarśya-prāptasya sata upalabdhir ghaṭasya ity -viśeṣa upalabdhi-lakṣaṇa-prāpto ghaṭa ity iti. ime sarve kārya-anupalabdhy-ādayo daśavirodha-darśanam iti na a-viruddha-vidhir asad-vyavahārasya upalabdhi-lakṣaṇa-prāpta-vikāra-vat. tad-bhāve virodha-abhāvād atra -vikāra-vat. tad-bhāva-virodha-abhāvād atra ||199|| so ’yam asattāṃ sādhayann -sādhane siddhā eva anupalabdhiḥ, niṣedhasya -sādhane siddhā eva anupalabdhiḥ, niṣedhasya uddiṣṭa-viṣayasya abhāvasya upadarśane eva anupalabdher asad-vyavahāra-siddheḥ, vyavahāra-sādhanī iti viśeṣaṇaṃ ca a-vācyam, sati vastuni tasyā a-sambhavāt. anyathā ca iti satyam etat. sa eva tu viparyayo pratipattuḥ pramāṇa-abhāvān nivṛttaṃ sattvam sa ca bhāvaḥ pratyakṣo ’bhāvo ’py iti. kiṃ tarhi bhāva-abhāvasya atyanta-upākhye ’pi iyam eva pravṛttir niṣidhyate. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca pakṣa-dharmaś ca. ta ete kārya-svabhāvaiti vyāptir asad-vyavahāra-niścayena api pratipattur upalabdhi-lakṣaṇa-prāptasya apārthika-anupalabdhiḥ. atha anya-upalabdhyā apārthikā anupalabdhiḥ. atha anya-upalabdhyā ity alaṃ prasaṅgena. sā iyaṃ trividhaprakāra-antara-abhāvāt. tena vyāpaka-dharmaliṅga-atiśaya-bhāvinī ||200|| atra na sarva-vyabhicārāt. a-pravṛttiḥ pramāṇānām (3a) pramāṇatā ||198|| tṛtīyas tu hetur syāt. tathā sattā abhāvo ’pi syāt. apārthikatathā sattā abhāvo ’pi syād ity apārthikā ca iti na virodhaṃ paśyāmaḥ. na hi iyam sataḥ satsv anyeṣu upalambha-kāraṇeṣv api hetuḥ. iti iyaṃ trividhā apy uktatasmād viśiṣṭa-upalabdhir eva anya39|| ity antara-ślokāḥ. nanu yathokta-lakṣaṇacheṣavat tad udāhṛtam ||66|| na hi sarva-avasthasya eva. upalabdhi-lakṣaṇa-prāptasya -abhāvaṃ gamayati. pratyakṣa-nivṛttir eva vyabhicarati. upalabdhi-lakṣaṇa-prāptasya – na agnir atra dhūma-abhāvād iti. kāraṇaavisaṃvādena asya vṛttes tan-nivṛtti-lakṣaṇaca. yady atra bhavato manda-buddhi-cakṣuṣo -śabda-vyavahāra-vṛtteḥ. asatāṃ ca asattvam tad-yogyatā vā asya sattā, tad-vyatireko dhūmo ’bhāve ca upalabdhi-lakṣaṇa-prāptasya -siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py tathābhāva-niścaye vyāpakasya sva-ātmanaś ca tathābhāva-niścaye vyāpakasya sva-ātmanaś ca -udāhṛtā prāk. yat punaruktam a-pramāṇam nirdiṣṭā iti iyaṃ prayoga-bhedād daśavidha-vyavahārān nivartayati. tena yā api iyam

anupalabdhir ’nupalabdho ’sad-vyavahāra-viṣaya iti. na eva anupalabdho ’sad-vyavahāra-viṣayaḥ. tato ’nyathā anupalabdhas tv asann iti niścīyate. tādṛśaḥ sata ’nupalabdhaḥ, sa na asty eva. na hi tasya tatanupalabdham upalabhyate satsv apy anyeṣu hetuṣv anupalabdhaṃ yad upalabhyate. tatra eka-abhāve anupalabdhaṃ yad upalabhyate, tatra eka-abhāve anupalabdhasya bhāva-abhāvaḥ pratīyate ||203|| anupalabdhasya bhāva-abhāvaḥ pratīyate ||33|| iti anupalabdhy-abhāvena virodha-a-pratipattiḥ. tathā anupalabdhy-ādayo daśa-anupalabdhi-prayogāḥ anupalabdhi-nirdeśaḥ samarthanaṃ svabhāvaanupalabdhi-prayogaḥ. asaty anityatve na asty eva anupalabdhi-prayogaḥ. tathā svabhāva-hetoḥ anupalabdhi-prayogāḥ svabhāva-anupalabdhau anupalabdhi-prayogo gamakaḥ. na hy atīndriyeṣu anupalabdhi-mātra-vṛtti-sādhanam anvaya-niścayaḥ, anupalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam anupalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam anupalabdhi-mātreṇa sarva-arthānāṃ pramāṇa-trayaanupalabdhi-rūpatvāt. tatra apy artha-antaraanupalabdhi-rūpatvāt. tatra apy artha-antara’nupalabdhi-lakṣaṇa-prāptasya anyathā kvacid anupalabdhi-lakṣaṇa-prāptasya pratipattṛanupalabdhi-lakṣaṇa-prāptānām api tatra anupalabdhi-lakṣaṇa-prāpteṣu deśa-kāla-svabhāva’nupalabdhi-lakṣaṇa-prāpteṣu na sidhyati. tatra anupalabdhi-lakṣaṇaṃ sva-nimittāñ śabdaanupalabdhi-lakṣaṇaḥ pratyakṣa-sāmarthya-siddha anupalabdhi-lakṣaṇasya. tan-nivṛttau kā anyā anupalabdhi-lakṣaṇā asattā siddhā eva. so ’yaṃ anupalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandehaanupalabdhi-lakṣaṇās trayo hetavaḥ, yathā agnir anupalabdhi-viśeṣasya. tena anupalabdhyā kasyacid anupalabdhi-sādhanaṃ samarthanam, tādṛśyā eva anupalabdhi-siddhir iti pratyakṣa-siddhā anupalabdhi-siddhir iti pratyakṣa-siddhā na anupalabdhiḥ – siddhe kārya-kāraṇa-bhāve siddhaanupalabdhir a-kṣaṇike sāmarthyaṃ bādhata iti anupalabdhir a-pramāṇam. pramāṇam api kācil liṅga anupalabdhir a-pravṛtti-phalā asati | (3b) sajanupalabdhir a-viśeṣeṇa kvacid arthe gamaka ity anupalabdhiḥ. atha anya-upalabdhyā anupalabdhianupalabdhiḥ. atha anya-upalabdhyā anupalabdhianupalabdhir adṛśya-ātmasv abhāva-sādhikā ity anupalabdhiḥ. an-upalabhyamānaṃ tv īdṛśaṃ na asti anupalabdhir anekadhā | tat tad-viruddha-ādy-aanupalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate anupalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na anupalabdhir abhāva-pratipādikā. tasmād ekaanupalabdhir abhāva-vyavahāra-sādhanī iti anupalabdhir abhāva-sādhanī, sakala-kāraṇasya anupalabdhir abhāva-hetur abhāva-vyavahāra-hetur anupalabdhir abhāvaṃ gamayati. svabhāvaanupalabdhir abhāvaṃ sādhayati iti, tad asya ’nupalabdhir arthān apākuryāt, hanta hato ’si, anupalabdhir asaj-jñāna-phalā kācid dhetu-bheda’nupalabdhir asattā. tayā viṣayī sādhyate. etena anupalabdhir iti, asminn eva tri-prakāre anupalabdhir iti cet, na, viṣaya-indriyayor anupalabdhir iti sa tat-tad-viruddha-ādy-a-gatianupalabdhir iti. sa prayoga-vaśena tat-tadanupalabdhir iti. svabhāva-jñāpaka-ajñānasya ayaṃ anupalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kālaanupalabdhir upalabdhi-lakṣaṇa-prāptānāṃ vastuto

anupalabdhir V2_05813 SV_02006 V2_10108 SV_10501 SV_00522 SV_00420 V2_05808 SV_10108 SV_00516 V2_06008 V2_05912 SV_01022 HB_03314 HB_00515 NB_02045 SV_00508 VN_03103 SV_00618 SV_00419 VN_01615 VN_03013 VN_03016 VN_00915 HB_02703 SV_00522 V2_06111 V3_07004 SV_10709 SV_13816 SV_17610 SV_12417 SV_00517 V2_06010 HB_02607 PV_04260 NB_02047 SV_10214 SV_00525 V2_06203 VN_00308 SV_00414 NB_02031 NB_02039 NB_02033 NB_02032 NB_02012 V3_06410 SV_10106 HB_02604 HB_03313 HB_02612 HB_03507 VN_01009 SV_10428 SV_10211 HB_03314 V3_07007 NB_02011 V2_05606 SV_10122 HB_00508 V2_06005 V1_00309 HB_02702 V2_06201

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darśanāt. bhāva-vyatireko hy abhāvaḥ, pratiṣedha-rūpatvāt. hetu-vyāpakapratiṣedha-rūpatvāt. hetu-vyāpakasarvo ’tra dṛṣṭāntaḥ. asattā punar atra iti tad-abhāvaḥ kutaḥ. tasmāt kāraṇakiṃ na sidhyati iti. yadā punar evaṃ-vidhā kiṃ na sidhyati. yadā punar evaṃ-vidhā te pravṛttir ity uktāḥ. tathā hy anityatva-vat. tatra apy eka-upalabdhyā anyaanityatva-vat. tatra apy eka-upalabdhyā anyasādhyate, anya-naimittika-vat. sā eva tāvad -darśana-mātrasya saṃśaya-hetutvāt. na sarvaeva vyāpakasya anupalabdhiḥ, svabhāvasa hetus tri-prakāra eva – svabhāvaḥ kāryam upalabdhi-lakṣaṇa-prāptānām eva upalabdhir hetu-bhāvayoḥ | dṛśya-ātmanor abhāva-artharūpa-ādi-pratibhāsa-vivekena sva-pratibhāsaeva nirdiṣṭā iti iyaṃ prayoga-bhedād aṣṭadhā anupalabdhi-siddhir iti pratyakṣa-siddhā asty eva. na hi tasya tat-svabhāva-sthitāv bhavati, yathā rūpa-ādibhyo ’rtha-antarasya virodhaḥ; kathaṃ tato ’rtha-antarasya sa svabhāvasya eva iti pūrvakā eva iyam ’bhāva-anupalabdhī, na pratiṣedha-mātram iha eva abhāvaṃ gamayati iti. svabhāva-anupalabdhir abhāvaṃ gamayati. svabhāvaavadhatte. yat punar etad uktaṃ kalpitasya avadhatte. yat punar etad uktaṃ kalpitasya |263|| na hi kadācid vyāpṛteṣu karaṇeṣu śabdaasiddhir ity uktam. tena a-sanniścaya-phalā abhāvād a-nirṇayaḥ. na ca atyakṣa-svabhāveṣv niṣedhena anya-abhāva-sādhane siddhā eva eka-niṣedhena anya-abhāva-sādhane siddhā eva anya-upalambha-janana-yogya eva svabhāvo -varṇanāt | siddha-udāharaṇā ity uktā -bhāva-asiddheḥ. viprakṛṣṭa-viṣayā punar syād vā a-pramāṇatā | (200ab) na eva vā iyam tadā abhāvo ’pi iti. iyaṃ pratiṣedha-viṣayapratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-viṣayā -asiddhau saṃśayo dur-nivāraḥ. na ca sarvakācid dhetu-bheda-vyapekṣayā ||3|| hetur ca prayoga-bhedād ekādaśa-prakārā. svabhāvana atra tuṣāra-sparśo vahner iti. kāraṇa-kāraṇāni santi dhūma-abhāvād iti. vyāpaka-lakṣaṇa-prāptasya anupalabdher iti. kāryaanupalabdhiḥ svabhāvaḥ kāryaṃ ca iti. tatra iyam abhāva-niścaya-phalā vyatireka-sādhany -śabda-vyavahāra-pratiṣedhe hi sarvā eva -jñānam upalabdhiḥ. tasmād anya-upalabdhir -kāraṇa-bhāve siddha-abhāvasya kāraṇasya tat-svabhāvo vā jñātṛ-jñeya-dharma-lakṣaṇā na ca bādhā-abhāvo ’-bādhā. kiṃ tarhi bādhāviśeṣa-abhāvāt. sarva-pramāṇa-nivṛttir hy asac-chabda-vyavahārāṇām upalabhyaiti śakyante vyavasātum. tasmān na sarva-siddhau siddha-abhāvasya eva vyāpakasya atra abhiprāyaḥ. sthitam etat – svabhāvaca iti. tri-rūpāṇi ca trīṇy eva liṅgāni. -ātma-kārya-ākhyā hetavas trayaḥ ||9|| eva. atīndriyāḥ | a-liṅgāś ca kathaṃ teṣām abhāvo -vyāpya-vyāpaka-bhāva-siddhau kāraṇa-vyāpaka-abhāvād a-pratiṣedhaḥ. viruddhasya apy -pratipādyamāna āśrayo ’stu. tad-bhāva-bhāvaatra yathā paryudāsa-vṛttyā apekṣāto ’bhāvakasyacin niṣedhe sarva-gamakānām

anupalabdhī anupalabdhir upalabdheḥ. sā katham asattā anupalabdhir ubhayasya api hetuḥ. iti iyaṃ anupalabdhir ubhayasya api hetur iti. eṣa anupalabdhir eva. ata eva iyaṃ kāraṇāt kāryaanupalabdhir eva abhāvaṃ gamayati iti. svabhāvaanupalabdhir eva asatām asattā, tadā siddhe ’pi anupalabdhir eva asatām asattā, tadā siddhena anupalabdhir eva asattvam ity uktaṃ prāk. tac ca anupalabdhir eva ucyate. anyathā a-niṣiddhaanupalabdhir eva ucyate, anyathā hy a-niṣiddhaanupalabdhiḥ kathaṃ siddhā iti cet, etad anupalabdhir gamikā. tasmād eka-nivṛttyā anyaanupalabdhiś ca iti. tatra kāraṇa-vyāpakayor api anupalabdhiś ca iti, yathā anitye kasmiṃścid anupalabdhiś ca veditavyā. anyeṣāṃ virodha-kāryaanupalabdhiś caturvidhā ||4|| yāvān kaścit anupalabdhiḥ, tat tad-vyatirekeṇa na asti iti anupalabdhiḥ. tatra yā iyaṃ viruddha-kāryaanupalabdhiḥ. tathā anya-sattayā asattā kiṃ na anupalabdhiḥ. tad-a-sthitiś ca a-tattvam. anupalabdhiḥ tad guṇa-vyatiriktam, na upalabhyate anupalabdhis tad-vyatirekaś ca iti. satyam, syād anupalabdhiḥ. tasmād anena kvacit keṣāñcid asadanupalabdhiḥ, tasya sādhana-asiddher abhāvaanupalabdhis tu svayam asattā eva. tatra kevalaṃ anupalabdhis tu svayam asattā eva. tatra kevalaṃ anupalabdhir dharma iti tasya ko ’rthaḥ. kalpanāanupalabdhir dharma iti, tasya ko ’rthaḥ. śabdaanupalabdhiḥ. na ca avaśyaṃ vyañjaka-vyāpāro anupalabdhir na sidhyate ||339|| tasmān na anupalabdhir niścaya-hetuḥ. na ca smṛti-matianupalabdhiḥ, niṣedhasya anupalabdhi-rūpatvāt. anupalabdhiḥ, niṣedhasya anupalabdhi-rūpatvāt. ’nupalabdhiḥ pūrva-vat. yatra yasminn anupalabdhiḥ pṛthaṅ na tu || tatra apy adṛśyāt anupalabdhiḥ pratyakṣa-anumāna-nivṛtti-lakṣanā anupalabdhiḥ pramāṇaṃ vyavasāya-phalatvāt anupalabdhiḥ prayoga-bhedena caturdhā bhavati. anupalabdhiḥ prayoga-bhedena caturdhā bhavati. anupalabdhir bhāvasya bādhikā. tatra sāmarthyaṃ anupalabdhiḥ. bhedo ’syā viśeṣaṇam upalabdhianupalabdhir yathā – na atra dhūma upalabdhianupalabdhir yathā – na atra dhūmo vahny-abhāvād anupalabdhir yathā – na atra śiṃśapā, vṛkṣaanupalabdhir yathā – na iha a-pratibaddhaanupalabdhiḥ yathā – na pradeśa-viśeṣe kvacid anupalabdhir yadā svayam abhāva-sādhanāya anupalabdhir liṅgam. san-niścayād dhi śabdaanupalabdhiḥ, vivakṣita-upalabdher anyatvāt, aanupalabdhiḥ, vyāpya-vyāpaka-bhāva-siddhau siddha anupalabdhiḥ. sā abhāvam abhāva-vyavahāraṃ vā anupalabdhiḥ. sā ca puruṣasya kvacid bādhāanupalabdhiḥ. sā yatra so ’sad-viṣaya iṣṭa iti anupalabdhiḥ. sā sva-sannidhānāt sva-nimittān anupalabdhiḥ sādhanī nivṛtti-niścayasya. tad iyam. anupalabdhiḥ, svabhāva-anupalabdhiś ca iti. tatra anupalabdhiḥ svabhāva-hetāv antar-bhavati iti, sā anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti. tatra anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti trīṇy eva ’nupalabdhitaḥ ||199|| so ’yam asattāṃ sādhayann anupalabdhibhyāṃ dṛśya-viṣayābhyāṃ sādhya-abhāve anupalabdhim antareṇa virodha-a-pratipattiḥ. anupalabdhī tarhi prabhava-abhāva-sādhane na anupalabdhī, na pratiṣedha-mātram iha anupalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sā

anupalabdheḥ SV_13911 SV_00514 V2_06007 SV_10419 SV_10404 SV_06913 VN_00421 NB_02012 V2_06207 NB_02031 VN_01417 SV_10515 V3_06704 V1_00509 VN_02913 SV_00605 SV_10423 PV_03093 V2_05807 V2_06002 SV_00509 V3_05608 V1_00314 V3_06412 SV_10417 SV_10104 V3_06702 SV_00217 V2_05607 V2_05803 SV_00415 HB_00512 V3_05806 NB_02025 SV_13818 SV_16421 V3_11901 NB_03033 NB_03077 HB_00505 VN_01624 VN_01622 SV_00520 V2_06101 VN_00420 V2_05204 VN_03109 HB_00513 HB_03316 SV_00607 V2_06209 HB_03509 HB_03511 NB_02045 VN_01621 NB_02042 VN_01701 SV_02110 V2_09011 HB_02707 HB_02701 VN_01619 V2_05204 NB_02045 V2_05909

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eṣām a-sāmarthyam. tad-vyāpāra-abhāve śabda’nya-bhāve ’bhāvād virodha-gatiḥ. sa ca ’nya-bhāve ’bhāvād virodha-gatiḥ. sa ca abhāva-sādhanāt. bhavatu nāma evaṃ-vidhāyā ’pi saṃśayāt. katham idānīṃ bhāvasya svayam uktam atra. tasya upalabhya-abhimatasya -sādhanaṃ samarthanam, tādṛśyā eva kvacid ghaṭaḥ, upalabdhi-lakṣaṇa-prāptasya svabhāva-asiddhyā, yathā – na atra dhūmo na atra dhūma upalabdhi-lakṣaṇa-prāptasya na apy artha-antaram, pṛthak-svabhāvena atha yad idaṃ na santi pradhāna-ādayo atha yad idaṃ na santi pradhāna-ādayo niyama-abhāvāt. bhāve vā sa eva avyabhicāro iti pratijñā, rūpa-ādibhyo ’rtha-antarasya svabhāva-asiddhyā, yathā na atra dhūmo tad asat katham avagantavyaṃ yena evaṃ syāt. kaḥ syātāṃ yad yukti-saṃvidau | tādṛśo anupalabdhi-siddhir iti pratyakṣa-siddhā na -bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ||4|| yāvān kaścit pratiṣedhaḥ sa sarvo nibandhanāḥ ||40|| uktam etat – na anyā eva na asti ity āhuḥ. tan nimitta-upadarśanena vā prayujyate, yathā – na asti iha dhūmo abhāva-gatir bhavati, yathā uktaṃ prāk. idam -anupalambhane | pravartitavyaṃ na ity uktasvabhāvena arthato virodhāt. tad-upanyāsena kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya vyavahāre sato viṣayasya avyabhicārāt. upalabdhi-lakṣaṇa-prāpta-sattvam. atra siddhau sidhyati iti na tatra dṛśya-viṣayatā ity antara-ślokāḥ. asad-vyavahāra-yogyatā vā pratiṣedha-siddhir api yathoktāyā eva upalambhayati. kvacit prakāśe ’pi ghaṭa-ādya-sambhavasya jñātum a-śakyatvāt. īdṛśeṣu ca -bhāve na sidhyati. uktaṃ hi prāk – na bhavati iti na avaśyaṃ vākya-dvaya-prayogaḥ. na sambhavati. na ca a-viruddha-vidher eva hi bhāvo dhūmasya tat-kāryatvam iti. nivṛtti-prasādhanaṃ samarthanam. kāraṇasamarthanaṃ svabhāva-anupalabdhau. vyāpaka’nyena na bhavitavyam iti kuta etat. kāryatad-abhāve ’nya-abhāvo na yuktaḥ. kāryakāryasya apy upādāne tad-a-pratipādanāt. -viṣayayā siddhā, na itarayā iti yāvat. kutaścid viprakarṣiṇāṃ tad-vyatirekeṇa -sādhane ’pekṣyate. vyatireka-niścayo abhāva-vyavahāraṃ vā sādhayati. svabhāva-abhāvāt. sarvatra ca asyām abhāva-sādhanyām sarvatra ca asyām abhāva-vyavahāra-sādhanyām bibheti na bādhāyāḥ, yena bādhām an-ādṛtya bādhāyā bhāvam abhāvaṃ vā anapekṣya bādhāsarvatra ca asyām abhāva-vyavahāra-sādhanyām -anupalabdhi-nirdeśaḥ samarthanaṃ svabhāva-ādayo daśa-anupalabdhi-prayogāḥ svabhāvaviruddhasya upadarśanaṃ samarthanam. evam antya-kṣaṇa-darśināṃ niścayāt. paścād asya antya-kṣaṇa-darśināṃ niścayāt paścād asya vā tad-abhāva iti na kaścid viśeṣo yena anya-bhāvas tad-abhāvo yena anya-bhāva-rūpa-niścayena anupalabdhi-viśeṣasya. tena -tan-mātra-anubandha-siddhau kāraṇa-bhāva-viruddha-ādīnām upalabdhyā kāraṇa-ādīnām kārya-vyabhicāraḥ pratyuktaḥ. atra apy

anupalabdhyā anupalabdheḥ. ato yuktam ete yac chabdān kuryuḥ. anupalabdheḥ. anyonya-upalabdhi-parihāra-sthitianupalabdheḥ. anyonya-vyatireka-sthita-lakṣaṇatā anupalabdher abhāva-gatiḥ. sā punaḥ katham anupalabdher abhāva-siddhiḥ. dṛśyasya darśanaanupalabdher abhāvāt, an-upalabhyatāyāṃ vā tadanupalabdher asad-vyavahāra-siddheḥ, anupalabdhianupalabdher iti. upalabdhi-lakṣaṇa-prāptir ’nupalabdher iti. etena vyāpaka-svabhāva-asiddhir anupalabdher iti. kārya-anupalabdhir yathā – na anupalabdher iti cet, na, muṣṭer aṅguli’nupalabdher iti. tatra katham asad-vyavahāra’nupalabdher iti. tatra katham asad-vyavahāra’nupalabdher iti sā tena abhāvaṃ pratipādayantī anupalabdher iti hetuḥ, so ’yaṃ pratijñā-hetvor ’nupalabdheḥ. etena vyāpaka-svabhāva-asiddhir uktā, anupalabdher eva iti cet. tatra katham a’nupalabdheś ced ucyatāṃ sā eva sādhanam || aanupalabdheḥ. tathā anya-sattayā asattā kiṃ na ’nupalabdheḥ. tathā hi sa dvidhā kriyate, ’nupalabdheḥ. tathā hi sa dvidhā kriyeta kasyacid anupalabdher dṛśya-svabhāva-asattā, tayā siddhayā anupalabdher na asti iti vyavahāraḥ sādhyate ’nupalabdheḥ, na asti iha śiṃśapā vṛkṣa-abhāvāt, anupalabdher na pṛthag vyavasthāpyate. tata eva anupalabdheḥ pramāṇatā ||198|| tṛtīyas tu hetur anupalabdheḥ prayogaḥ syād iti darśana-artham etad anupalabdheḥ. yadi syād upalabhya-sattva eva syān anupalabdheḥ, yadi hi syāt, upalabhya-sattva eva anupalabdher liṅgād asattāyāṃ sādhyāyām anupalabdher liṅgād asattāyām upalabdher abhāvo anupalabdher vyatireka-sādhane ’pekṣyate. anupalabdher vyāpakaḥ svabhāvaḥ sādhyate. vyāptiś anupalabdheḥ. sati vastuni tasyā a-sambhavāt. anupalabdheḥ. sā iyaṃ niyamena upalabdhis tadanupalabdher hetutva-pratikṣepāt. puṃstva-ādianupalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka iti. anupalabdhāv api – yat sad upalabdhi-lakṣaṇaanupalabdhāv apy abhāva-gatiḥ. rāga-ādīnāṃ vacana anupalabdhāv apy asad-vyavahārasya upalabdhianupalabdhāv api kārya-kāraṇa-bhāvaṃ prasādhya anupalabdhāv api dharmayor vyāpya-vyāpaka-bhāvaṃ anupalabdhāv api na avaśyaṃ kāraṇāni tadvanti anupalabdhāv api na avaśyaṃ kāraṇāni tadvanti anupalabdhāv api pratipattur upalabdhi-lakṣaṇaanupalabdhāv api viparyaye pratyakṣa-vṛttir anupalabdhāv api vyatirekasya bhāvāt. yad uktaṃ ’nupalabdhāv upalabdhi-lakṣaṇa-prāptāt sato anupalabdhau tu vyavahāra eva anupalabdhyā liṅgaanupalabdhau dṛśya-ātmanām eva teṣāṃ tadanupalabdhau dṛśya-ātmanām eva teṣāṃ tadanupalabdhau prayoktavya iṣṭaḥ. sa tarhi hetuḥ anupalabdhau prayoktavyaḥ. sa kim arthaṃ anupalabdhau yeṣāṃ svabhāva-viruddha-ādīnām anupalabdhau. vyāpaka-anupalabdhāv api dharmayor anupalabdhau saṅgraham upayānti. pāramparyeṇa anupalabdhau sādhana-aṅgasya a-samarthanaṃ anupalabdhyā a-sthiti-pratipatter niścaya-kāla anupalabdhyā a-sthiti-pratipatter niścaya-kāla anupalabdhyā abhāva-vyavahāra-siddhi-virodhaḥ anupalabdhyā abhāva-vyavahāraḥ sādhyate. uktam anupalabdhyā kasyacid vyavacchedaṃ prasādhayatā anupalabdhyā grāhya-viṣayayā siddhā, na itarayā anupalabdhyā ca pratiṣedha uktas teṣām upalabdhianupalabdhyā tan-nimittaḥ siddho vyavahāro ’pi

anupalabdhyā HB_03317 SV_00524 V2_06113 SV_00416 V2_05803 HB_03318 SV_00417 V2_05805 SV_00502 V2_07310 HB_00513 V2_06707 V2_05605 V3_05807 V1_02207 V3_11612 SV_10316 SV_01616 V2_06108 SV_01315 V2_09607 SV_10513 SV_10302 V3_06311 V3_00401 HB_00501 V2_05904 V2_05714 V2_06110 V2_09405 SV_01209 SV_10324 V2_06410 V3_06005 PV_04274 V2_07309 SV_01218 V2_09504 SV_10616 V3_05809 SV_01610 VN_00111 SV_10323 V2_05913 V3_06009 V2_05801 V2_05906 SV_10317 SV_10713 V3_07005 V3_06903 HB_03013 VN_00914 SV_13127 V2_06108 V3_13007 NB_03120 PV_04275 V3_06202 PV_03085 SP_00016 PV_02116 PV_03100 SV_10522 V3_06710

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svabhāva-anupalabdhau tu vyavahāra eva sādhyate. asyām api yadā vyāpaka-dharmakāryasya abhāvena. yadā api vyāpaka-dharmaasattāyām upalabdher abhāvo ’py anyayā sādhyāyām upalabdher abhāvo ’py anyayā kāraṇa-vyāpakau tad-anya-bhāva-siddhi-rūpayā pratipattiḥ syāt. atha upalabdhy-abhāvo vinā pratipattiḥ syāt. atha upalabdhy-abhāvo vinā a-pratipanna-viṣayiṇāṃ darśanāt. evam anayor vyavahārasya sādhanāt. dvayor apy ’nupalabdhāv upalabdhi-lakṣaṇa-prāptāt sato nityaṃ tad-ātmatāyāṃ kadācid upalambhaity antara-ślokāḥ. etal-lakṣaṇā tan-mātra-siddhyā, viśeṣa-abhāvāt. siddhena tat prakṛtes tat-kārya-svabhāva-niyame na -ādīnām ātmanaś ca sidhyati, tasya upalambhasādhakam ||201|| svabhāva-abhāve sādhye tadkenacit kāraṇavattva-abhyupagamāt. tathā ca -a-viśiṣṭam iti tad-anupalambhaḥ svabhāvaādikā. sā api na vācyā asiddhi-yojanā ||18|| yathāyogam udāhāryam iti, sā api na vācyā, tad itaratra api samānam. so ’yam anyatra upalabhyate deśa-ādi-viprakarṣāt, na sa tad-antara-bala-utpanno ’n-akṣa-liṅga-āśrayo -pratyayatvāt. uktaṃ ca – na kārya-svabhāvatad-bhāve bhāvo ’bhāve ’bhāvaś ca, pratyakṣa-kāle ’bhāva-pratipatteḥ, anya-upalambhe tadpramāṇaṃ pratyakṣa-vat. asattā-niścaya-phalo iti kāraṇa-dravya-sāmānyam abhipretya kāryahy anupalambham eva khyāpayati. na ca ekahy anupalambham eva khyāpayati. na ca eka(202ab) svabhāva-abhāva eva liṅgini svabhāvadeśa-kāla-svabhāva-viprakarṣair na teṣv ’tas tasya apy anupalambhanam | tasmād ’taḥ tasya apy anupalambhanam || tasmād -nimittasya darśanāt ||51|| pūrvakaḥ punar -a-śeṣa-pakṣī-karaṇe hetoḥ sādhya-abhāve -vyatirikta-pakṣī-karaṇe hetoḥ sādhya-abhāve samīhita-rūpa-an-upādānatve sādhye tathā asad-vyavahāraḥ sādhyata ity uktam. sa eva -ādīnāṃ yo ’bhāvasya a-prasādhakaḥ | sa eva pratyakṣasya siddher aṅgam, svabhāvaḥ kāryam tat-phalaṃ na asti iti niścīyate. svabhāvacet, etad uttaratra vakṣyāmaḥ. sa ca ayam sāmarthyāt. tasmād eka-niyata-upalambho ’nya(32abʼ) asad-vyavahāra-pravartana-phalo ’yogād adhiṣṭhānasya. tat-saṃskāre tu syād -anupalambha eva a-pramāṇam ucyate. kāraka-artha eva kalpitaḥ. tasya vastv-āśraya-artha eva kalpitaḥ. tasya vastv-āśraya-samīhita-rūpa-an-upādānatve sādhye tathā salila-abhāvaṃ pratipadyata iti cet, ko ’yam tasya upalabdhi-lakṣaṇa-prāptasya yo śabdā vyāpino vā syur a-vyāpino vā. sarvatra a-vyatirekāt tat-svabhāva-a-viśiṣṭam iti tad-ātmatā-ādi-virodhā api vācyāḥ. tad ayam prāptaṃ sāmānyaṃ vyakty-antarāleṣv iti. ayam || anyathā arthasya nāstitvaṃ gamyate anyathā arthasya nāstitvaṃ gamyate -dhiyaḥ || pratiṣedhas tu sarvatra sādhyate bhāvitā | prasiddhe hetu-phalate pratyakṣaaihikam || tad-aṅga-bhāva-hetutva-niṣedhe a-saṃvṛteḥ || etāvan niścaya-phalam abhāve ||205 || tasmin bhāva-an-upādāne sādhye ’sya ||53|| tasmin bhāva-an-upādāne sādhye ’sya

anupalambhanam anupalabdhyā liṅga-bhūtayā sādhyate. yadi tarhi anupalabdhyā vyāpya-abhāvam āha – tadā abhāvo ’pi anupalabdhyā vyāpya-abhāvam āha, tadā apy abhāva anupalabdhyā sādhya ity anavasthānād aanupalabdhyā sādhyata ity anavasthānād aanupalabdhyā siddha-asad-vyavahārāv abhāvam anupalabdhyā syāt. tathā sattā abhāvo ’pi syāt. anupalabdhyā syāt, tathā sattā abhāvo ’pi syād anupalabdhyoḥ sva-viparyaya-hetv-abhāvaanupalabdhyoḥ sva-viparyaya-hetv-abhāva’nupalambha-abhāva-upadarśanam. etal-lakṣaṇas anupalambha-abhāva-prasaṅgāt. na api para-apekṣā, anupalambha-ātma-kārya-ākhyā hetavas trayaḥ ||9|| anupalambha-ātmanā asattvena asad-vyavahāraḥ anupalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān anupalambha-āśrayatvāt. tena na a-pratibaddhasya anupalambha eva a-pramāṇam ucyate. kārakaanupalambha eva ātmanaḥ syāt. taṃ tena anupalambha eva uktaḥ. tathā tad-viruddhaanupalambha eva saṃśayāt. upalambhe tad-abhāvāt, anupalambha eva saṃśayāt, upalambhe tad-abhāvāt. anupalambha-mātrād asad-vyavahāraṃ pratipadyamāno anupalambha-mātreṇa asan nāma yathā uktaṃ prāk. ’nupalambha-vikalpo na pramāṇam. darśanam eva hi anupalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam anupalambha-sādhanaḥ kārya-kāraṇa-bhāvaḥ, tasya anupalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt ’nupalambhaḥ (32abʼ) asad-vyavahāra-pravartanaanupalambho ’-gamaka ucyate, yathā – na agnir anupalambho ’nya-abhāvaṃ sādhayati, atiprasaṅgāt. anupalambho ’nya-abhāvaṃ sādhayaty atiprasaṅgāt. anupalambho ’pi kaścit pramāṇam eva. yady ananupalambho ’bhāvaṃ gamayati. sad avaśyaṃ kenacid anupalambho ’yaṃ pratyakṣeṇa eva sidhyati ||47|| anupalambho ’yaṃ svayaṃ pratyakṣato gataḥ | svaanupalambho ’saj-jñāna-śabda-vyavahāra-pravartana ’nupalambho ’sti iti kathaṃ vyabhicāraḥ. ’nupalambho ’sti iti kathaṃ vyabhicāraḥ. anupalambho ’sya dharmo ’sti iti na sādhanaanupalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’bhāvaḥ anupalambhaḥ kiṃ hetv-abhāvasya sādhakaḥ ||22|| anupalambhaś ca. tasya samarthanaṃ sādhyena anupalambhaś ca svabhāve ’rthasya liṅgini | (202ab anupalambhaś caturvidhaḥ | (32ʼb) pravṛtti-bhedāt. anupalambhas tad-abhāva-vyavahāra-siddhi-hetuś ca. ’nupalambhas tad-avyabhicārī, siddhe vyavahāre anupalambhaḥ. tadā api tathāvidha-indriya-grāhyaanupalambhas tu pramāṇam eva. na hy asti sambhavo anupalambho dharma ity abhiprāyaḥ. yad uktam – anupalambho dharma ity ayam atra abhiprāyaḥ. anupalambho dharmo ’sti iti na sādhana-dharmaanupalambho nāma. yadi salila-upalambha-abhāvaḥ, ’nupalambhaḥ sa svabhāvasya eva iti pūrvakā eva anupalambhaḥ syāt teṣām a-vyāpitā yadi | (253ab) anupalambhaḥ svabhāva-anupalambha eva uktaḥ. anupalambhaḥ svabhāvaś ca paraspara-viruddhaanupalambhaḥ svabhāvaś ca paraspara-viruddha’nupalambhataḥ | upalambhasya nāstitvam anyena ’nupalambhataḥ | upalambhasya nāstitvam anyena ’nupalambhataḥ | siddhiṃ pramāṇair vadatām arthād anupalambhataḥ || etāvan-mātra-tattva-arthāḥ ’nupalambhanam | a-niścaya-karaṃ proktam indriya’nupalambhanam | tac ca hetau svabhāve vā adṛśye anupalambhanam | tathā hetur na tasya eva abhāvaḥ anupalambhanam | tathā hetur na tasya eva abhāvaḥ

anupalambhanam PV_03094 V3_06004 PV_04273 SV_02003 V2_10106 SV_15301 PV_04265 V3_05606 PV_03110 PV_03150 SV_12701 SV_10103 V3_04105 SV_01209 V2_09405 SV_01611 SV_01204 SV_01618 V3_10703 NB_03070 SV_12103 V3_06108 VN_01006 NB_03112 SV_02005 V2_10108 V3_12803 V3_13001 SV_06817 SV_01315 V2_09608 SV_10112 SV_01223 V2_09508 V2_09414 SV_01214 HB_03216 VN_01004 SV_01304 V2_09513 V3_06105 SV_01501 V2_09709 SV_01507 V2_06412 VN_00916 VN_01006 HB_03603 V3_11807 V1_04002 V1_00401 SV_01318 V2_09610 HB_03603 HB_03514 SV_13421 HB_03601 V3_06111 SV_01420 HB_03013 V3_06205 HB_03310 V2_09406 NB_03116 V3_12807

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sādhanam || a-niścaya-karaṃ proktam īdṛkṣa||46|| tad-viśiṣṭa-upalambho ’tas tasya apy | tad-viśiṣṭa-upalambho ’taḥ tasya apy sādhayet. yukta-upalambhasya tasya ca -asiddheḥ. yukta-upalambhasya tasya ca yasmān na asattā-siddhir ity uktaṃ sarvato || tathā anyā na upalabhyeṣu na astitā tathā hi – na hy anyā an-upalabhyeṣu nāstitā || siddho ’tra apy atha vā dhvaṃso liṅgād | gava-ākhya-pariśiṣṭa-aṅga-vicchedaiṣṭam. vākyaṃ na bhinnaṃ varṇebhyo vidyate prāk. pravṛtter buddhi-pūrvatvāt tad-bhāva-vivekena vyavasthā-ayogāt. na hi tatra apy vacanād api na eva pratyeṣyati. tad api hy vacanād api na eva pratyeṣyati. tad api hy kiṃ hetv-abhāvasya sādhakaḥ ||22|| ity apārthakaṃ tat-siddhaye vacanam. na vai taṃ tena pratyācakṣāṇaḥ kim iti prativyūḍho vaktā na upalabdha ity evaṃ-prakārasya vaktā na upalabhyata ity evaṃ-prakārasya iti cet. na, niyama-abhāvāt. anyatra abhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo vidhi-pratiṣedhābhyāṃ vyavacchede sarvadā ’sti kārya-svabhāvayor ukta-lakṣaṇayor tad-dhetur ity uktaḥ, svayaṃ tathābhūtatad-dhetur ity uktaḥ, svayaṃ tathābhūta’sti kārya-svabhāvayor ukta-lakṣaṇayor upalabdhi-lakṣaṇa-prāptasya tad-antarāleṣv -lakṣaṇaṃ dravyam asti tasya tādṛśasya eva saṃśayāt. upalambhe tad-abhāvāt, eva saṃśayāt, upalambhe tad-abhāvāt. satām api svabhāva-ādi-viprakarṣāt kadācid sādhanam iti tathābhāva-niścayam apekṣate. sādhanam iti tathābhāve niścayam apekṣate. ||68|| iti saṅgraha-ślokaḥ. nanu tad-abhāve ’sya vyāvṛttam iti bhavati. nanu tad-abhāve kasyacid abhāva-siddhir yathoktād eva -upagame sa kuta iti vaktavyam. na hy tan-nivṛttyā ātma-gatiḥ syāt. adṛśyavyāpy-a-nivṛtter ātma-gatiḥ syāt. adṛśyasatsu upalambha-kāraṇeṣv anyeṣu upalabhyasya na ca so ’pi yukta iti, katham ayuktaḥ, na ca so ’pi yukta iti katham ayuktaḥ, pratiṣedha iti. evam ācāryīyaḥ kaścid -a-samprāpta-upalambhaṃ vā. tat kathaṃ na keṣāñcid asad-vyavahāram abhyupagacchatā ato sarvadā anupalambhasya eva sādhanatvāt. na syāt. tathā api vyartho hetur bādhāviparyaye pratibandha-asiddheḥ. upalambhadvi-candra-ādi-vat. na hy anayor eka-ākāraprati, janana-khyātyā pitṛtva-vat. adṛśyatu ubhaya-niścita-vācī ity-ādi-vacanāt. tena tu ubhaya-niścita-vācī ity-ādi-vacanāt. tena hetur bādhā-anupalambhād eva sādhya-siddheḥ, bādhāyām apy asya sāmarthyāt. tathā ca yathā arthaṃ kathaṃ sādhayet. ko hi viśeṣo ’tyantabhūt prayuktasya apy a-sāmarthyam iti. bādhāsyāt. sā ca upalabdhir eva. upalabhyasya ca syāt sparśasya a-virodhinī ||20|| yadi hy yena salila-arthī tatra na pravarteta. abhāva-siddhiḥ syāt, tad-abhāvo ’py anyena -siddhiḥ. so ’nya-bhāvaḥ pratyakṣa-lakṣaṇena atiprasaṅgāt. na sa tena sādhyate, api tv yathā-avasthita-vastu-sthitiṣv ātma-kāryayathā-avasthita-vastu-sthitiṣv ātma-kārya-

anupalambheṣu anupalambhanam | tan na atyanta-parokṣeṣu sadanupalambhanam | tasmād anupalambho ’yaṃ anupalambhanam || tasmād anupalambho ’yaṃ svayaṃ anupalambhanam ||29|| pratiṣedha-hetuḥ. anupalambhanam ||72|| pratiṣedha-hetuḥ. ’nupalambhanāt | asiddhāyām asattāyāṃ sandigdhā anupalambhanāt | taj-jñāna-śabdāḥ sādhyante tadanupalambhanāt | taj jñāna-śabdāḥ sādhyante tadanupalambhanāt | prāg bhūtvā hy a-bhavan bhāvo anupalambhanāt || tais tantubhir iyaṃ śāṭī ity ’nupalambhanāt ||247|| na hi vayaṃ devadatta-ādianupalambhane | pravartitavyaṃ na ity uktaanupalambham antareṇa anyaḥ kaścid vyavasthāanupalambham eva khyāpayati. na ca ekaanupalambham eva khyāpayati. na ca ekaanupalambhaṃ ca asya pramāṇayata ātma-vādo niranupalambhamānasya tāvatā na asti iti bhavati tad ’nupalambhasya a-sādhanatvād iti. katham aanupalambhasya adṛśya-ātma-viṣayatvena sandehaanupalambhasya adṛśya-ātma-viṣayatvena sandehaanupalambhasya upalambhasya vā para-upadeśād a’nupalambhasya eva abhāvāt. atra api satsu anupalambhasya eva sādhanatvāt. anupalambhād eva anupalambhasya ca viruddhatāyāḥ. na ca anyo anupalambhasya pratiṣedha-rūpatvāt. hetu-vyāpakaanupalambhasya pratiṣedha-rūpatvāt. hetu-vyāpakaanupalambhasya vā viruddhāvyabhicāritāyām. na ca anupalambhāt. upalabdhi-lakṣaṇa-prāptir anupalambhāt. eka-vacanam api tad-eka-śaktianupalambhāc ca vyatireka iti saṃśayito ’anupalambhāc ca vyatireka iti saṃśayito ’anupalambhāt tasya asatsv api tulyatvāt. tad etat anupalambhāt tu kvacid abhāva-siddhāv apy aanupalambhāt tu kvacid abhāva-siddhāv apy a’nupalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit. ’nupalambhāt siddhā vyāvṛttiḥ. yady a-dṛṣṭyā anupalambhāt syāt. anya-bhāva-viṣayā punar anupalambhād anyo vyavaccheda-hetur asti, vidhianupalambhād abhāva-asiddhau ghaṭa-ādīnāṃ anupalambhād abhāva-asiddhau ghaṭa-ādīnāṃ anupalambhād abhāva-siddhiḥ. tan mā bhūt svāpaanupalambhād abhāva-siddheḥ. nanu upalabdhianupalambhād abhāva-siddheḥ. nanu upalabdhianupalambhād abhāvaṃ bruvāṇa upālabdhaḥ. api ca, anupalambhād abhāvaḥ. na, sarva-upalambha’nupalambhād abhyupagantavyo na vā kvacid viśeṣaanupalambhād eva tad-abhyupagame sa yatra eva anupalambhād eva sādhya-siddheḥ, anupalambhe anupalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt, anupalambhe ’nya-upalambho ’sti. na ca etat anupalambhe ’pi nimitta-abhāvāt sad-vyavahāraanupalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas anupalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas anupalambhe bādhā-a-sambhavāt. upalambha-nivṛttāv anupalambhe bādhāyā bhāva-sambhave ’py anupalambhe sad-asator upalambha-sādhyeṣv artheṣu. anupalambhe sāmarthyam iti cet, kim upalambho anupalambhena api tasyā eva viśiṣṭa-upalabdher anupalambhena abhāvaḥ sidhyet, yad āha – yady aanupalambhena salila-abhāvaṃ pratipadyata iti cet, anupalambhena sādhanīya ity anavasthānād aanupalambhena siddho ’bhāva-vyavahāraṃ sādhayen anupalambhena svayam. yukto dṛśyasya a-darśane anupalambheṣu. tatra udāharaṇam – yat sarva-deśa anupalambheṣu. tatra udāharaṇam – sarvagataṃ

anupālayati SV_16719 SV_16328 SV_16721 VN_05607 VN_02219 SV_00107 V1_02811 PV_03283 PV_04150 PV_03378 PV_03194 NB_03015 V2_08311 SV_01903 HB_00410 V2_05203 SV_01801 V2_10011 V2_09111 V2_07211 PV_03052 PV_02049 V1_04401 SV_15004 V2_07613 SV_09806 PV_03372 PV_03044 SV_14119 V2_07405 PV_02222 SV_15712 SV_00703 PV_03011 V3_12905 SV_00629 V3_08211 V3_12810 NB_03118 PV_03512 SV_14922 SV_15002 SV_01821 SV_11919 V2_08312 SV_00626 V3_08209 V2_10009 SV_01720 NB_03122 V3_13205 V1_03402 PV_04267 V3_05710 PV_03365 V1_04212 V1_01505 PV_03144 SV_10706 V3_07001 SV_05413 SV_03506 SV_04215 V1_03601 PV_03436

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ca bruvāṇo loka-saṅketa-prasiddhim eva adhiṣṭhānāt. tat-kṛtaṃ hi te samayam kasyacit samīha-abhāvāt. api ca, nyāyam eva paricchinna-sāmarthyena parihartavyaḥ parān -udbhāvanena vā, sākṣi-pratyakṣaṃ tasya eva su-ukta-abhyāsa-vivardhita-vyasanam ity atra nir-vikalpakaṃ tu katham. yasmān na vikalpapaśyanti purato ’vasthitān iva || na vikalpa|| uttara-avayava-apekṣo yo doṣaḥ so -avalambinā | eka-ākāra-viśeṣeṇa taj-jñānena -dhīḥ | sāmānya-buddhiś ca avaśyaṃ vikalpena pramāṇaiḥ siddha-sādhana-dharma-mātra-hetavo yathāsvaṃ pramāṇaiḥ siddha-tan-mātraagnir bhavati. anyathā artha-antarasya tadtad-bhāvatayā sādhana-dharma-bhāva-mātraartha-antara-svabhāvayoḥ prabhava-tan-mātratena ca pramāṇena sādhya-dharmasya tan-mātratena ca pramāṇena sādhya-dharmasya tan-mātrasiddha-anya-anapekṣaṇād a-hetutā tan-mātra-artham. nanu prayoga-sāmarthyād eva artha|| yadi bhāva-āśrayaṃ jñānaṃ bhāve bhāvavikriyā || sattā-upakāriṇī yasya nityaṃ tadācakṣīta, aparam ā-saṃsāram a-viśliṣṭa| (283ab) ata eva yathoktād vastu-mātrayasmād a-hetutvād vināśasya svabhāvād yasmād a-hetutvād vināśasya svabhāvād prāṅ na ayam arthavatāṃ kramaḥ | icchā-mātrasyān naśvaraṃ ca na tan matam || vastu-sattādhvanir anyo vā bhāva iti. sattā-mātraca kārya-vyabhicārāt. tasmāt tad-bhāva-mātra| prahāṇir icchā-dveṣa-āder guṇa-doṣanāma-vyavahāra-bhedāt svabhāva-bhedaanumīyate. sāmagrī-phala-śaktīnāṃ pariṇāmasaṃhateḥ | nāma-ādi-vacane vaktṛ-śrotṛ-vācya’pi vyavasthā. tad iyaṃ sva-sattā-mātra-yogyatā-anumānāt. yogyatā ca sāmagrī-mātra-yogyatā anumīyate. yogyatā ca sāmagrī-mātraākāśa-vad iti. tat-sambandhi-svabhāva-mātrasāmānyam iti. tat-sambandhi-svabhāva-mātraimām || mālāṃ jñāna-vidāṃ ko ’yaṃ janayaty jñātāḥ santo na jñāyante, teṣāṃ sattātasya ca vināśa-avyabhicārāt sa sattā-bhāve vyaktam ayam asya svabhāvas tan-mātra-virodhāt. tasmād indriya-vijñāna-viśeṣa-dharme gamakā veditavyāḥ. yo hi bhāva-mātra-sannihitān na anyam apekṣata iti tan-mātra-sannihitān na anyam apekṣata iti tan-mātrahi sādhya-dharmasya tad-bhāvas tan-mātrahi sādhya-dharmasya tad-bhāvas tan-mātra-svabhāvayor ukta-lakṣaṇayor janma-tan-mātraviśeṣeṇa kārya-svabhāvayor janma-tan-mātraanubhavaḥ. nanv asya eva rūpaṃ vayam apy -dhvanī || vidyamāne hi viṣaye mohād atra anvidyamāne ’pi viṣaye mohād atra anmāna-meya-phala-sthitiḥ || tatra apy māna-meya-phala-sthitiḥ ||55|| tatra apy ity abhāva eva artha-abhilāpa-anukāriṇo kathyatām | sāmyād akṣa-dhiyām uktam anena -ādiḥ. na hy atra śabda-arthaḥ samarthas tadādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad’pi tad-anukārī pratibhāsas tad-rūpa’neka-vyāvṛttaḥ śabdair viṣayī-kriyate tad’-tad-viṣayam api tad-viṣayam iva tadity apy ucyate prakāśa-vat. nīla-ādytasya apy anubhavo bhavet || na anubhūto

anubhava anupālayati iti tato ’pi tad-artha-siddhiḥ syāt, anupālayantas tad-upadeśena ca vartamānāḥ anupālayantaḥ paṇḍitā heya-upādeya-tad-āśrayeṣu anupratibodhya iti. a-vijñātaṃ ca ajñānam. anuprabodhāya. tad eva nyāya-anusaraṇaṃ satāṃ anubaddha-spṛham || artha-an-artha-vivecanasya anubaddhasya spaṣṭa-artha-pratibhāsitā | anubaddhasya spaṣṭa-artha-pratibhāsitā | svapne ’nubadhyate | tena ity uktam ato ’-pakṣa-doṣo anubadhyate || anyathā hy a-tad-ākāraṃ kathaṃ anubadhyate || artha-antara-abhisambandhāj anubandha eva sādhya-dharme ’vagantavyāḥ. tasya anubandha eva sādhya-dharme gamakā veditavyāḥ. yo anubandha-niyama-abhāvāt svātantryaṃ bhāvasya syāt. anubandha-siddhiḥ. sā sādhya-viparyaye hetor anubandha-siddhau kāraṇa-bhāva-anupalabdhyā grāhya anubandhaḥ khyāpyate. sva-kāraṇād eva kṛtakas anubandho gamyate. hetu-bhāvo vā tasmin saty eva anubandhaś ca. tato ’pi kasyacid bhāve tad-ananubandhaḥ siddhaḥ śabdānām, asati viṣaye ’anubandhataḥ | na ukta-uttaratvād dṛṣṭatvād atīta anubandhataḥ | sa hetuḥ saptamī tasmād utpādād anubandhaṃ dṛḍha-vāsanatvād iha vyavahāraanubandhād vināśasya śabda-vat sambandha-nityatā anubandhitā | (53ab) na hi bhāvā vinaśyantas tadanubandhitā ||193|| na hi bhāvā vinaśyantas tadanubandhitvād artha-śaktir na sidhyati || smṛtiś anubandhitvād vināśasya na nityatā | a-sambandhaś anubandhitvān nāśasya anityatā dhvaneḥ | (269ab) anubandhina eva ātmanaḥ svabhāvo gamakaḥ. sa ca anubandhinaḥ || tayor a-dṛṣṭer viṣaye na tu anubandhinām arthānām anyathātvam asti. tayor anubandhini | anaikāntikatā kārye pratibandhasya anubandhini || a-sambandhini nāma-ādāv arthe syād anubandhini tad-deśa-sannidhau sādhye tatanubandhinī iti svabhāva-bhūtā eva anumīyate. kiṃ anubandhinī iti svabhāva-bhūtā eva. kiṃ punaḥ anubandhinī tad-deśa-sannihita-svabhāvatā. na hi anubandhinī tad-deśa-sannihita-svabhāvatā. na hi anubandhinīm | pūrvā dhīḥ sā eva cen na syāt anubandhī nāśa iti brūmaḥ. ta eva kṛtakā anityāḥ anubandhī. pratyākhyeyā ata eva eṣāṃ sambandhasya anubandhī pramāṇa-dṛṣṭas tad-bhāva-niyamād iti. anubandhī sabhāga-vāsanā-upādāna-vikalpaanubandhī svabhāvaḥ, tatra eva avinābhāvo anubandhī svabhāvo bhāvasya. tatra hi kevalaṃ anubandhī svabhāvo bhāvasya. tatra hi kevalaṃ anubandhena khyāpyate. yaḥ kṛtaka-svabhāvaṃ anubandhena tat-svabhāvatayā khyāpyate. yaḥ anubandhau darśanīyāv uktau. tac ca darśayatā, anubandhau darśanīyāv uktau. tac ca darśayatā – anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana anubruvan | kevalaṃ siddha-sādharmyāt smāryate anubruvan | kevalaṃ siddha-sādharmyāt smāryate anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi | anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi | ’nubhava-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ anubhava-ādikam || viśeṣaṇaṃ viśeṣyaṃ ca anubhava-āptāv api tad-abhāvāt. tad ayam anubhava-āptāv api tad-abhāvāt. tad ayam anubhava-āhita-vāsanā-utpatter ātma-bhūta eva anubhava-āhita-vāsanā-prabodha-janmabhir vikalpair anubhava-āhita-vāsanā-prabhava-prakṛter anubhava ity api tat-svabhāvo ’nubhava eva. a’nubhava ity artha-vat tad-viniścayaḥ | tasmād a-

anubhava V1_03403 SV_03127 PV_03509 V1_03601 PV_03267 V1_02214 SV_05005 SV_05002 V3_02008 PV_03424 PV_03302 V1_03104 PV_03435 SV_04922 PV_03378 V1_03113 PV_02234 V1_00806 V1_01810 SV_11927 PV_03426 V1_03610 V1_03508 PV_03327 PV_03328 PV_03432 PV_03426 V1_02408 PV_03321 PV_03328 PV_03178 PV_03328 PV_03338 PV_03430 PV_03177 PV_03342 V1_03510 V1_03401 V1_01901 PV_03345 PV_03275 PV_03435 PV_03511 PV_03435 PV_03182 V3_06007 PV_03339 PV_03326 V1_03511 V1_02602 PV_03324 V1_04205 SV_03205 SV_06007 V3_08608 SV_12121 SV_03004 PV_03341 SV_06007 SV_11926 PV_03455 V1_02213 V1_04205 V1_04001 V3_06003

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yatra avasāya-pratyayaḥ, te tasya kiṃ punaḥ kāraṇaṃ sarvato bhinne vastu-rūpe paścāt smaryete tau pṛthak katham || krameṇa -vat. nīla-ādy-anubhava ity api tat-svabhāvo -bhūto hi teṣāṃ tair anubhūyate | tena arthatad-ātmanāṃ śabda-ādīnām anubhavāt tada-bhinna-ākāra-parāmarśa-pratyaya-nimittaiti cet. ta eva bhāvās tad-eka-artha-kāriṇo eva gamyate. tām a-prakaraṇām api viparītakhalv evam iti sā syān na bhedinī || na ca tat tasyāḥ sādhanaṃ yā kriyā yataḥ || tatra kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra ādi-rūpatvān nīla-ādy-anubhavo mataḥ | tathā viṣaya-dhvani-saṃsṛṣṭaṃ tad eva idam iti svagrāhyas tadā syād dhīr an-arthikā || tac ca tatra pratyāsatti-nibandhana-abhāvāt. asty sa nāśaṃ katham icchati | nivṛtta-sarvaa-niyata-indriya-artha-grāhi kutaścid ||18|| artha-ālocana-mātre ’pi pratyakṣe -anubhavaṃ smaraṇāt smṛtir api tat-kāla eva. | svaṃ ca rūpaṃ na sā vetti ity utsanno artha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ so eva na anyo ’nubhāvyo buddhyā asti tasyā na || na anyo ’nubhāvyas tena asti tasya na ca saḥ | nīla-ādy-anubhavaḥ khyātaḥ svarūpa| dhiyo ’-nīla-ādi-rūpatve sa tasya -īkṣaṇāt || dhiyā tad-rūpayā jñāne niruddhe buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. kena tādrūpyād vyabhicāri tat || atha so asau svabhāvo ’nubhavaś ca saḥ | nīla-ādydvayaṃ sakṛt | etena tulya-kāla-anya-vijñāna|| nīla-ādi-rūpas tasya asau svabhāvo vā paraḥ | vijñapti-hetur viṣayas tasyāś ca -vic cen na idānīṃ vit sarūpikā || svayaṃ so īkṣeta tad dhiyaṃ kim iti īkṣate | asti ca -doṣataḥ || abhyupāye ’pi bhedena na syād 38|| vyastaṃ hi viṣaya-lakṣaṇam iti na kvacid viṣayaḥ prāpnoti. kva tarhi idānīm ayam vyavahāro bhavati. vastu-dharmo hy eṣa yad || tasmāt prameye bāhye ’pi yuktaṃ svana hi tat tasya vedanam || a-tat-svabhāvo mataḥ | tathā anubhava-rūpatvāt tasya apy -ābhe vedane vedanaṃ param || jñāna-antareṇa -vedanam || yathā nīla-ādi-rūpatvān nīla-ādy-grahaḥ || so ’-vikalpaḥ sva-viṣayo vijñānaeva asti iti niścāyayan na aparo ’sty aparajñāna-aṃśe ’rtha-vyavasthiteḥ | tadā ya ātmadraṣṭur eṣa viniścayaḥ || ātmā sa tasya -lakṣaṇa-vaidhuryāt. tasmād ātmā eva buddher -rūpam eva paśyāma iti na anyā buddhir anyo vā idam iti yatra avasāya-dhīḥ | sa tasya tad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādyniścayo bhavati, kāraṇa-antara-apekṣatvāt. paśyato ’nyatra tad-ākāra-vivekinīṃ buddhim abhinirvṛtteḥ. na hi tasmād upakāram an’pi hi bhāvās tad-anyaiḥ svabhāva-a-bhedam na sva-ātma-bhūtāny eva na api tata upakāram || vidyamāne ’pi bāhye ’rthe yathābuddhim anubhavatas tato ’nyad iti yathā-kālatvād antya-varṇa-parisamāpteḥ. yathāpratyakṣeṇa sukha-ādikam | vidanti tulyana api cetanāḥ. tad-ātmanāṃ śabda-ādīnām yuktam. an-artha-antaratve tu nīla-āder ’py artha-antaram eva rūpaṃ nīlasya -pratipatti-prasaṅgāt. tasmāt – viśiṣṭa-rūpa-

anubhavād anubhava iti cet, nanu sā eva tayoḥ pratyāsattir ’nubhava-utpattāv api tathā eva na smārto niścayo anubhava-utpāde ’py artha-artha-manasor ayam | ’nubhava eva. a-vedya-vedaka-ākārā yathā anubhava-khyātir ālambas tu tad-ābhatā || kaścid anubhava-khyātir ity aparaḥ. tasya apy a-viśeṣe anubhava-jananau bhāvau kāraṇaṃ bhinnāv api. na ’nubhava-dvāreṇa prakṛtyā vibhrama-phalāyā anubhava-pratiṣiddha-vṛttiṃ balād asti iti anubhava-mātreṇa kaścid bhedo vivecakaḥ | anubhava-mātreṇa jñānasya sadṛśa-ātmanaḥ | anubhava-mātreṇa sadṛśa-ātmano jñānasya sarvatra anubhava-rūpatvāt tasya apy anubhavo bhavet || na anubhava-vāsanā-prabodhena saṃsṛṣṭa-bhedaṃ mithyāanubhava-vijñānam ubhaya-aṃśa-avalambinā | ekaanubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, anubhava-vyavahāra-guṇa-āśrayam || icchet prema anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. api ’nubhava-sāmarthya-bhāvino ’nubhūtaanubhava-smaraṇa-anukramayor viśeṣa-an’nubhavo ’khilaḥ || bahir mukhaṃ ca taj-jñānaṃ ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā anubhavo ’paraḥ | grāhya-grāhaka-vaidhuryāt anubhavo ’paraḥ | tasya api tulya-codyatvāt anubhavo ’pi san || prakāśamānas tādātmyāt anubhavaḥ katham || yadā saṃvedana-ātmatvaṃ na ’nubhavaḥ kutaḥ | svaṃ ca rūpaṃ na sā vetti ity anubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ ’nubhavaḥ kva asya tad eva idaṃ vicāryate | anubhavaḥ khyātaḥ svarūpa-anubhavo ’pi san || anubhavo gataḥ || smṛtir bhaved atīte ca sā a’nubhavaś ca saḥ | nīla-ādy-anubhavaḥ khyātaḥ anubhavas tathā || yadā sa-viṣayaṃ jñānaṃ jñāna’nubhavas tasyā na sa sārūpya-kāraṇaḥ | kriyāanubhavas tasyāḥ so ’-vikalpaḥ kathaṃ bhavet || anubhavo dvayoḥ | a-dṛṣṭa-āvaraṇān no cen na nāma anubhavo na apy asya kaścit, tatra api grāhyaanubhavaḥ. nanv asya eva rūpaṃ vayam apy anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśaanubhavaḥ phalam | yataḥ svabhāvo ’sya yathā ’nubhavo bauddhāṃs tān samavaiti cet | muktvā anubhavo bhavet || na anubhūto ’nubhava ity artha anubhavo bhavet tatra api ca smṛtiḥ | dṛṣṭā tadanubhavo mataḥ | tathā anubhava-rūpatvāt tasya anubhavo yathā | a-śakya-samayaṃ tadvad anyad apy anubhavo vā iti niścāyayati sāmarthyāt. tasmād anubhavaḥ sa eva artha-viniścayaḥ || yadi iṣṭaanubhavaḥ sa ca na anyasya kasyacit | pratyakṣaanubhavaḥ. sa ca na anyasya kasyacit. pratyakṣa’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golakaanubhavaḥ sā eva pratyāsattir vicāryate || dṛśyaanubhavaḥ syāt. sa ca tādātmyāt tathā prakāśamāno anubhavo hi yathā a-vikalpa-abhyāsaṃ niścayaanubhavatas tato ’nyad iti yathā-anubhavaṃ tadanubhavatas tato ’vasthā-viśeṣa-pratilambho anubhavantas tathāvidhāḥ samunnīyante. hetu-rūpaanubhavanti. kiṃ tasya iti tā ucyante. upakāre vā anubhavam eva saḥ | niścita-ātmā svarūpeṇa na anubhavaṃ tad-vivecano vaidharmya-niścaya anubhavaṃ smaraṇāt smṛtir api tat-kāla eva. anubhavās tadvat te ’pi syur āturāḥ || viṣayaanubhavāt tad-anubhava-khyātir ity aparaḥ. tasya anubhavāt tad-ātma-bhūtaḥ prakāśate tathā iti anubhavāt tayoḥ saha-upalambha-niyamād dvi-candra anubhavād anyā na anya-nirākriyā ||46|| tad-

anubhavād

104

V3_06006 PV_04270 V3_05811 PV_03373 SV_03208 PV_04273 PV_02173 PV_03374 PV_03178 PV_03437 PV_03515 SV_04214 SV_03802 PV_03327 V1_03508 VN_02002 VN_01819 VN_05411 VN_05412 VN_05415 VN_05614 VN_05420 VN_05409 VN_05409 VN_05401 VN_05703 VN_05714 PV_03431 PV_03239 V1_01810 V1_00412 V1_02901 PV_03292 PV_03505 PV_03436 SV_03203 PV_03538 PV_03538 PV_03537 PV_03463 PV_03537 PV_03538 PV_03423 PV_03431 PV_02270 PV_03221 PV_03340 PV_03267 PV_03490 PV_03537 PV_03337 PV_03333 PV_03333 SV_12613 SV_16525 VN_01111 SV_03910 VN_04707 PV_03075 PV_04126 PV_04130 PV_04118 PV_03289 PV_03390 PV_04002

7|| na hy eka-ākāra-pratiniyatād a-saṃsargiṇo na darśitā udāhṛtiḥ pṛthak || eka-upalambhana eṣa doṣaḥ, yasmāt – eka-upalambha|| smṛtiś ca īdṛg-vidhaṃ jñānaṃ tasyāś ca tad-vāsanā-abhyāsaḥ prakaraṇam ity-ādayo bhedaḥ sidhyen na kasyacit || viśiṣṭa-rūpaagner auṣṇyād bheda-niṣedhataḥ || tāratamya|| na arthād bhāvas tadā abhāvāt syāt tathā so ’-vikalpaḥ kathaṃ bhavet || tayā eva na arthe ’py asty eṣa sarvadā || kasmād vā tāṃ vibandhuṃ hi na prabhuḥ | dhiyaṃ na yad etaj jñānaṃ vastu-svabhāva-grāhiṇā vā bhavati, svarga-ādi-śravaṇe ’pi tadapi tasya tad-ātmatā || na anyo yo vijñānaṃ sarūpayati. ata eva na anyo evaṃ-prakārasya prasaṅgasya vistareṇa -ādibhiḥ prakṣepo ghoṣaṇaṃ ca para-vyāmohanadoṣasya vaktum a-śakyatvāt. tathā ca dvirkṛtaṃ syāt. tatra prathamaṃ sarva-anukrama-udbhāvanaṃ dvir-uktiś ca iti sakṛt-sarvauttara-viṣaya-pradarśana-prasaṅgam antareṇa -prasaṅgo na prasajyate. na api tat tasya anubhāṣaṇe dūṣaṇe ca nyāyaḥ. sakṛt-sarvapunar anyo ’rtho ’para-doṣa-viṣaya ity ayam -prasaṅgāt. dūṣaṇa-viṣaya-upadarśana-arthe nir-viṣayatvāt. an-avadhārita-artho hi na hi viṣayaṃ samyak pratipadyamānaḥ kaścin na -tad-rūpa-saṃvid āropa-viplavāt | nīla-āder -saṅkhyātāṃ svabhāvena iti varṇitam || pūrva’pi pratyakṣe ’nubhava-sāmarthya-bhāvino iti na kiñcit pramāṇam a-pramāṇaṃ vā anyatra tādṛg-arthavat ||32|| middha-upaplutānām apy na arthaṃ pratyakṣam adhyavasyati || tathā varṇa-ādy-ekatva-niścayaḥ || pūrva-rūpatvāt tasya apy anubhavo bhavet || na aṃśa-rahitaḥ sarvato bhinna-svabhāvo bhāvo prasajyate || ātma-anubhūtaṃ pratyakṣaṃ na sarva-an-anubhūtiḥ prasajyate || ātma-sañcāre yady antyaṃ na anubhūyate | paravyakto ’rtho ’nena varṇitaḥ | vyaktāv anna anubhūyate | para-anubhūtavat sarva-anpratyakṣaṃ na anubhūtaṃ parair yadi | ātmasā api sidhyati saṃsmṛteḥ || bhedena anāropa-viplavāt | nīla-āder anubhūta-ākhyā na ca na bādhakāḥ || a-smṛteḥ kasyacit tena hy || yad yathā bhāsate jñānaṃ tat tathā eva || yadi iṣṭa-ākāra ātmā syād anyathā vā || artha-ātmā sva-ātma-bhūto hi teṣāṃ tair || anekayā tad-grahaṇe yā antyā dhīḥ sā || viṣaya-antara-sañcāre yady antyaṃ na || tasmād dvi-rūpam asty ekaṃ yad evam | idam eva kim uktaṃ syāt sa bāhyo ’rtho svasaṃvit phalam iṣyate || yadi bāhyo aneka-artha-pāṭhāt. rūḍher apy ekāntena anpramāṇaṃ pratyakṣa-ādikaṃ saṃsyandayati so tad eva paro bruvāṇaḥ kim iti na bheda-ādibhyas tu tattva-cintakā na a-bhedam a-paśyantaḥ saṃskāraṃ keṣāñcic chabdānām | vikalpena na sāmānya-grahas tasmiṃs tato jā | pratihanti pratīty-ākhyā yogyatā-viṣayā ca prayojanam | ete sa-hetuke prāha na anumātvataḥ || atha vā bruvato lokasya -artham ukte dve bhrānti-darśanāt | siddha| jñānād a-vyatirekitvaṃ hetu-bhedaity eke tat-kṣepāya ātma-dṛg-vacaḥ ||

anumā ’nubhavād anyo ’nya-pratikṣepaḥ. sa eva hi tananubhavād idaṃ na upalabhe iti | buddher upalabhe anubhavād idaṃ na upalabhe iti | buddher upalabhe anubhavād bhavaḥ | sa ca artha-ākāra-rahitaḥ sā ’nubhavād bheda-niścaya-utpatti-sahakāriṇaḥ, anubhavān na ato ’nyā anya-nirākriyā | tadanubhavino yasya anyasya sato guṇāḥ | te kvacit anubhave ’pi saḥ | ākāraḥ sa ca na arthasya anubhave dṛṣṭaṃ na vikalpa-dvayaṃ sakṛt | etena anubhave na asti sati sattā-nibandhane | api ca anubhavet kaścid anyathā arthasya sannidhau || na anubhavena āhitāṃ vāsanām āśritya vikalpakam anubhāvinām iva pratibhāsa-a-bheda-prasaṅgāt. ’nubhāvyas tena asti tasya na anubhavo ’paraḥ | ’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ | anubhāṣaṇa-vyājena sambhavād a-niścitatvāc ca. anubhāṣaṇa-śakti-vighāta-ādi-hetoḥ. tad apy aanubhāṣaṇaṃ kṛtaṃ syāt. tatra prathamaṃ sarvaanubhāṣaṇaṃ niṣ-prayojanam. dūṣaṇa-vādinā dūṣaṇe anubhāṣaṇaṃ parājaya-adhikaraṇaṃ vācyam. tathā anubhāṣaṇasya vaiyarthyāt, tathā ajñāne ’py anubhāṣaṇīyam, na ca idam apy asmābhir anujñāyate, anubhāṣaṇe ’pi doṣa-vacana-kāle punar viṣayaḥ anubhāṣaṇe dūṣaṇe ca nyāyaḥ. sakṛt-sarva’nubhāṣaṇe vādi-vacana-anukrama-ghoṣaṇaṃ vyartham anubhāṣet. ananubhāṣamāṇo viṣayam a-pradarśya anubhāṣeta iti na ananubhāṣaṇaṃ pṛthag vācyam. anubhūta-ākhyā na anubhūteḥ para-ātmanaḥ || dhiyo anubhūta-grahaṇe mānasasya a-pramāṇatā | a-dṛṣṭa’nubhūta-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva anubhūta-viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñānaanubhūta-smaraṇa-ākārā vikalpā bhavanti. na ca te anubhūta-smaraṇam antareṇa ghaṭa-ādiṣu | na anubhūta-smaraṇāt tad-dharma-āropaṇād vinā | sa anubhūto ’nubhava ity artha-vat tad-viniścayaḥ | ’nubhūtas tathā api na sarva-bhedeṣu tāvatā anubhūtaṃ parair yadi | ātma-anubhūtiḥ sā siddhā anubhūtaṃ pratyakṣaṃ na anubhūtaṃ parair yadi | anubhūtavat sarva-an-anubhūtiḥ prasajyate || ātma anubhūtāyāṃ tad-vyaktatva-a-viniścayāt || atha anubhūtiḥ prasajyate || ātma-anubhūtaṃ pratyakṣaṃ anubhūtiḥ sā siddhā kuto yena evam ucyate || anubhūte ’sminn a-vibhakte sva-gocaraiḥ | evam anubhūteḥ para-ātmanaḥ || dhiyo nīla-ādi-rūpatve anubhūteḥ smṛta-udbhavaḥ | sthiraṃ sukhaṃ mama anubhūyate | iti nāma eka-bhāvaḥ syāc citraanubhūyate | iṣṭo ’n-iṣṭo ’pi vā tena bhavaty anubhūyate | tena artha-anubhava-khyātir ālambas anubhūyate | na dīrgha-grāhikā sā ca tan na syād anubhūyate | para-anubhūtavat sarva-an-anubhūtiḥ anubhūyate | smaryate ca ubhaya-ākārasya asya ’nubhūyate || yadi buddhis tad-ākārā sā asty ’nubhūyeta ko doṣo na eva kaścana | idam eva kim anumateḥ, a-rūḍha-śabda-bāhulyāt, tad-arthasya ’numanyate. tan na, atīndriyeṣv a-dṛṣṭa-ādiṣu anumanyate. tasya nir-anvaya-upajanana-vināśaanumanyante. yadi pratipattṛ-abhiprāyo anumanyāmahe, tad-anvākhyāna-yatnaṃ vā, guṇa’numā || prameya-niyame varṇa-anityatā na anumā || śabdānām artha-niyamaḥ saṅketaanumā-adhyakṣa-bādhane || tatra apy adhyakṣaanumā-abhāva ucyate | kiṃ tena bhinna-viṣayā anumā-ādi-vacanaṃ sādhanāya eva pūrvayoḥ || anumā bhavet || abhāvād akṣa-buddhīnāṃ satsv apy anumā-viṣaye na iṣṭaṃ parīkṣita-parigrahāt |

anumātvataḥ PV_04117 SV_10908 PV_04129 V3_03910 PV_04102 PV_04183 V3_09909 SV_00223 V2_05613 V2_07306 V3_03802 V3_03510 V2_06501 VN_01012 V3_02809 SV_00108 HB_00102 PV_02285 V3_11010 SV_00921 PV_03107 V3_02705 PV_03058 V2_04711 NB_03050 NB_02047 V3_13711 V2_10112 V2_04805 NB_03048 V3_00201 V1_01604 PV_04117 SV_10502 V3_10901 SV_00817 HB_00305 V2_04814 SV_01414 V2_09705 V3_04010 SV_10824 V3_04109 SV_01417 V2_09706 V3_12801 NB_03111 SV_01414 V2_09704 V3_07809 V3_00110 V3_03607 V3_03801 SV_17322 V3_12203 PV_04118 V2_05004 HB_00211 SV_10905 SV_10801 SV_10920 SV_10802 SV_10912 SV_01623 V3_04108

105

| abhāvaṃ darśayaty evaṃ-pratīter -sāmānyād a-dṛṣṭa-vyabhicārasya pratyakṣaviṣaya-bhedasya darśanāya pṛthak-kṛtā | viṣaya-bhedasya darśanāya pṛthak-kṛtā | viṣaya-bhedasya darśanāya pṛthak-kṛtaḥ | -anyatvaṃ padārtheṣu sāṃvṛteṣu niṣidhyate || anyatvaṃ padārtheṣu sāṃvṛteṣu pratiṣidhyate. vakṣyāmaḥ. tathā ca āha – sarva eva ayam parikalpanāt. tathā ca āha – sarva eva ayam | (51ab) so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣasūcayati iti. atha vā lokasya bruvato -siddhatām āha – yatra apy asādhāraṇatvād ca te na santy eva. tatra api sati pratyakṣayena na atra ādaraṃ kṛtavān. na hy ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha-spṛham || artha-an-artha-vivecanasya namo mañjunāthāya parokṣa-artha-pratipatter -dharmakaṃ sarvaṃ tad ity-ādāv anekadhā | ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya-anumāne ’tiprasaṅgaḥ, vyabhicārāt. an-anyaa-pāṭavāt || tasya eva vinivṛtty-artham -abhāvam api sādhayati iti. anena eva ca prati || yathā tathā a-yathārthatve ’py prati ||5|| yathā tathā a-yathārthatve ’py -nirākṛto yathā – a-śrāvaṇaḥ śabda iti. -viṣayā punar anupalabdhiḥ pratyakṣa-vidito janena || pramāṇa-viniścaye parārthaprayoga-bhedena aneka-prakāra uktaḥ. svārtha-pūrva-kāriṇaḥ, na tu vyasanitayā. na ca ’pi yaḥ sādhayitum iṣṭo ’py arthaḥ pratyakṣavācaḥ prāmāṇya-abhāvāt. prāmāṇye vā na -ātmanaś ca sādhāraṇatvād anya-buddher apy śabda-siddhānām iti śābda-prasiddha-vāk || anupalabdhir eva. ata eva iyaṃ kāraṇāt kārya-ādīnām apy artha-antaratvād a-gatir vacanād | śeṣavat tad a-sāmarthyād dehād rāgapunaḥ svabhāvasya vikalpena a-pratipatteś ca pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā, an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣaan-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣaakṣa-gocaraḥ ||32|| ity antara-ślokāḥ. -saṃyoga-ādīnāṃ ca. tathā an-āgama-apekṣaa-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo viruddhāvyabhicāry a-vacanam iti cet. viruddhāvyabhicāry-a-vacanam iti cet, api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, saṃśaya-hetur uktaḥ. sa iha kasmān na uktaḥ. eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca vā, rūpa-ādi-vad iti, tad ayuktam, a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād -pratipakṣa-sambhāvanām astaṅ-gamayati. tato īdṛśam ācāryeṇa anumānaṃ naiyāyika-śeṣavadyuktam. evaṃ hy āgama-siddha ātmā syāt, na ucyate | kiṃ tena bhinna-viṣayā pratītir -viśeṣo dharmī. tatra darśanaṃ pratyakṣato pakṣa-dharmasya sādhya-dharmiṇi pratyakṣato avisaṃvādaḥ. āpta-vāda-avisaṃvāda-sāmānyād yat tarhi idam āpta-vāda-avisaṃvāda-sāmānyād ca vaktuḥ. tad etad a-gatyā ubhayathā apy -avisaṃvāda-sāmānyād anumānatā ity āgamasya atha vā anyathā āpta-vādasya avisaṃvādād asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv

anumānam anumātvataḥ || atha vā bruvato lokasya anumāanumāna-a-gamye ’py arthe pratipattes tadanumāna-a-bahir-bhūtā pratītir api pūrva-vat || anumāna-a-bahir-bhūtā pratītir api pūrva-vat ||29| anumāna-a-bahir-bhūto ’py abhyupāyaḥ prabādhanāt | anumāna-anumeya-artha-vyavahāra-sthitis tv iyam | anumāna-anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ anumāna-anumeya-vyavahāro buddhy-ārūḍhena dharmaanumāna-anumeya-vyavahāro buddhy-ārūḍhena dharmaanumāna-abhāvaḥ saj-jñāna-śabda-vyavahāra’numāna-abhāvam āha. tena bhinna-viṣayā pratītir anumāna-abhāve śābda-prasiddhena viruddhena anumāna-āgamānām ekasya vṛttir iti cet, na, anumāna-ādi-nivṛttir abhāvaṃ gamayati vyabhicārāt, anumāna-āpta-prasiddhena a-nirākṛtaḥ | nirdeśyaḥ. anumāna-āśrayatvāt tad-vipratipattes tadanumāna-āśrayatvāt saṅkṣepatas tad-vyutpādanaanumāna-āśrayo liṅgam avinābhāva-lakṣaṇam | anumāna iha avyabhicāra iti kuto niścayaḥ. aanumāna iha avyabhicāra iti ko niścayaḥ. karaṇaanumāna-upavarṇanam | vyayasyanti īkṣaṇād eva anumāna-kāle śāstra-an-āśraya-vacanena aanumāna-tad-ābhayoḥ | arthakriyā-anurodhena anumāna-tad-ābhayoḥ | arthakriyā-anurodhena anumāna-nirākṛto yathā – nityaḥ śabda iti. anumāna-nivṛtti-lakṣanā saṃśaya-hetuḥ. pramāṇaanumāna-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ anumāna-paricchedo dvitīyaḥ. parārtham anumānaṃ anumāna-pratibhāsa eva artha-sādhanam, niruddhe anumāna-pratīti-sva-vacanair nirākriyate, na sa anumāna-pravṛttiḥ syāt, vacana-mātreṇa arthaanumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’siddhayā anumāna-prasādhyeṣu viruddhāvyabhicāriṇaḥ | anumāna-lakṣaṇatvāt svabhāva-hetāv antar-bhavati anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. asati anumāna-vat ||11|| samagrāṇy eva hi kāraṇāni anumāna-vat. arthakriyā-arthī hi sarvaḥ pramāṇam anumāna-vikalpasya nir-viṣayatvāt, tatanumāna-virodha-darśanād an-āśvāsa-prasaṅga iti anumāna-virodha-darśanād an-āśvāsa-prasaṅga iti anumāna-virodhe ’pi, yathā – nityo ghaṭa iti, anumāna-viṣaya-abhimatānāṃ tathābhāvaḥ, yathā ’numāna-viṣayaḥ. sa hi sandṛśya eva bhavati. sa anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti anumāna-viṣaye ’pi pratyakṣa-anumāna-virodhaanumāna-viṣaye ’pi pratyakṣa-anumāna-virodhaanumāna-viṣaye pratyakṣa-ādi-bādhā asti, anumāna-viṣaye vācaḥ prāmāṇya-abhāvāt. prāmāṇye anumāna-viṣaye viruddhāvyabhicāriṇo ’-sambhavam ’numāna-viṣaye viruddhāvyabhicāriṇo ’bhāvaṃ anumāna-vyabhicāram udbhāvayatā tulya-rūpatayā anumāna-siddhaḥ. tasmād a-vyatireke ’py asataḥ anumānataḥ || tena anumānād vastūnāṃ sad-asattā’numānato vā. tathā tat-tulya eva ca. dharmi’numānato vā prasiddhir niścayaḥ, yathā pradeśe anumānatā | buddher a-gatyā abhihitā parokṣe ’py anumānatā ity āgamasya anumānatvam uktam, tat anumānatvam āgamasya upavarṇitam. varam āgamāt anumānatvam uktam, tat katham. na ayaṃ puruṣo ’nanumānatvam ucyate. heya-upādeya-tattvasya sa anumānam, a-śaktād an-utpatteḥ. atha kā iyaṃ anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo

anumānam

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V1_00309 SV_10921 SV_10911 SV_02709 SV_00819 V3_08310 V3_12804 NB_03114 V3_00807 NB_03055 V1_00213 V3_11102 V1_00408 SV_00814 SV_00708 VN_01102 SV_16423 V2_08811 SV_10420 V2_09112 V3_00103 NB_03001 V3_08506 V1_00109 NB_01003 PV_03154 PV_03476 V1_01605 V3_00101 V3_03806 V2_04501 NB_02001 V1_00612 SV_17322 SV_10914 PV_03062 V1_00501 V2_04603 NB_02003 NB_03052 V3_03311 PV_04002 PV_03103 V3_02908 V2_09806 SV_01517 PV_03237 SV_02124 V2_09113 SV_00707 V3_08304 PV_04100 V3_03204 V3_08309 SV_01017 V2_09206 V3_08504 SV_10426 SV_17504 V3_03701 PV_02179 PV_04048 V3_02102 V2_04803 SV_02119

anupalabdhī tarhi prabhava-abhāva-sādhane na pravṛttāv evaṃ pravṛttir iti. na khalv evam nivedayaty eva ity artha-avisaṃvādād -dṛṣṭe pramāṇa-antara-a-vṛttiḥ kvacit. yadā yathā deha-indriya-buddhibhyo rāga-ādyyathā deha-indriya-buddhibhyo rāga-ādya-vastu-darśana-bala-pravṛttam āgama-āśrayam a-vastu-darśana-bala-pravṛttam āgama-āśrayam -ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ parārtham bhavati. tri-rūpa-liṅga-ākhyānaṃ parārthaca sambandhino ’rthasya pratipattir eṣa tulyaḥ prasaṅgaḥ – na ātmani darśanena ||2|| sa khalu pratyakṣaṃ pramāṇaṃ na -utsaraṇa-matsya-vikāra-āder varṣa-ādytu dravya-antara-anapekṣatvān na virudhyate pratyakṣo ’-pratyakṣaś ca, yena kadācid asya ca sāmya-asiddhir ity uktam. tasmāc cheṣavad viprakṛṣṭāyāṃ tu hetu-paramparāyām ananupalabdher abhāva-gatiḥ. sā punaḥ katham tan na a-vināśa-svabhāve bhāve tadtri-rūpa-liṅga-ākhyānaṃ parārtham iti. tri-rūpa-liṅga-ākhyānaṃ parārtham -saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśatad dvividhaṃ samyag-jñānaṃ pratyakṣam dvividhaṃ samyag-jñānam. pratyakṣam yad a-skhalaj-jñānam ādi-saṅketa-gocaraḥ || tasyāś ca iṣṭa-abhidhā-ādikam | para-cittaliṅge ’siddhayā buddhyā sambandha-abhāvād an-anumāna-paricchedo dvitīyaḥ. parārtham pratītim icched iti taṃ praty a-dṛṣṭāntam -viniścaye pratyakṣa-paricchedaḥ prathamaḥ. tad-vaśād artha-pratīti-siddher iti. anumāne ’pi tulya iti na pramāṇa-lakṣaṇam -vidā īdṛśam ||331|| svayam īdṛśam ācāryeṇa prasiddhitaḥ | pradhāna-artha-avisaṃvādād dharmād gatir dharmiṇi jāyate | sā para-avabodha-arthaṃ ca śāstraṃ praṇayann yad anumeye ’rthe jñānam, tat svārtham tri-rūpāl liṅgād yad anumeye jñānaṃ tad śaśī iti. sva-vacana-nirākṛto yathā – na virundhānaṃ sva-vāg-viruddham, yathā – na -parigrahāt | vācaḥ prāmāṇyam asmin hi na eva tat | tad-asiddhau tathā asya eva hy pakṣasya bādhā caturvidhā darśitā tridhāantara-sambhavāt. viśeṣa-hetv-abhāve tu syād -apekṣatvāt. viśeṣa-hetv-abhāve tu syād gava-ādīnāṃ nivāritam || anvayāc ca -nimitto dharmo bhāve ’vaśyaṃ-bhāvī ity an-svabhāve bhāve tad-anumānam. kathaṃ na antare ca pratibandha-sambhavān na kāryaantare ca pratibandha-sambhavān na kāryaasti tat syād anyasya bādhakam || pratijñām anyathā kathaṃ pratijñāṃ tulya-kakṣyām ekānta-a-sāmarthyād iti na tataḥ kārya-hetavaḥ pakvā iti. anyathā tu śeṣavad etad pāka-hetavaḥ pakvā iti. anyathā śeṣavad etad -utsaraṇa-matsya-vikāra-āder varṣa-ādy-vad anyatra api dṛṣṭānta-anapekṣaṇād anapy atyanta-parokṣe ’rthe ’visaṃvādayatas tad-viśeṣa-bahir-bhāvād a-pramāṇam ’nyeṣu saṅgateṣv api hetuṣu || hetv-antarakā kṣatiḥ || uktaṃ ca na āgama-apekṣam kā kṣatiḥ ||8|| uktaṃ ca na āgama-apekṣam vastu-viṣayaṃ dvayoḥ (7abʼ) pratyakṣaa-hetu-phalasya a-sambandhāt, tatra bhāva-

anumānasya anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti, anumānam an-apāyam a-nāntarīyakatvād artheṣu anumānam api. atha vā anyathā āpta-vādasya anumānam api vastu vidhinā pratyāyayati na anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi rāgaanumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi rāgaanumānam āśritya tad-artha-vicāreṣu anumānam āśritya tad-artha-vicāreṣu anumānam ity arthān na pakṣa-vacanaṃ sādhanam ity anumānam ity uktam. tatra trayāṇāṃ rūpāṇām ekasya anumānam iti dve eva pramāṇe, anyathā-pratipattyanumānam iti. na, tayor iha anvaya-vyatirekābhyāṃ anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ anumānam uktam. tatra api bhūta-pariṇāma eva ’numānam. uttara-uttara-śakti-pariṇāmena kāryaanumānam upalabdhiḥ kadācit pratyakṣaṃ kadācid anumānam etat. vyatirekasya sandehād a-samartham anumānam eva ity avyabhicāraḥ. na apy ākāra-bheda anumānam. kathaṃ ca na syāt, dṛṣṭānta-anapekṣaṇāt. anumānam. kathaṃ na anumānaṃ yāvatā na anityatāanumānam, kāraṇe kārya-upacārāt. atra sva-dṛṣṭaanumānam. kāraṇe kārya-upacārāt. tad dvividham. anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūtaanumānaṃ ca (1a) iti. na hy ābhyām arthaṃ anumānaṃ ca iti. tatra pratyakṣaṃ kalpanā-apoḍham anumānaṃ ca jāty-ādau vastuno na asti bhedini | anumānaṃ ca na syād ātmany a-darśanāt || anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam | (1ab) anumānam. tena asādhāraṇam āha. yasmān na etad anumānaṃ dvidhā (1aʼ) svārthaṃ parārthaṃ ca. anumānaṃ dvidhā. svārthaṃ parārthaṃ ca. tatra anumānaṃ na anveti. tatra pratyakṣaṃ kalpanāanumānaṃ naiyāyika-śeṣavad-anumāna-vyabhicāram anumānaṃ paratra vā ||217|| heya-upādeya-tadanumānaṃ parokṣāṇām ekāntena eva sādhanam || na anumānaṃ pratikṣipati ity ayuktam, tasya aanumānam. pratyakṣa-vad asya phala-vikalpo anumānam. pramāṇa-phala-vyavasthā atra api anumānaṃ pramāṇam. iti catvāraḥ pakṣa-ābhāsā anumānaṃ pramāṇam iti. pratibandho ’pi katham aanumānaṃ pravartate || bādhanāya āgamasya ukteḥ anumānaṃ prasiddhaye || kvacit tad a-parijñānaṃ anumānaṃ bhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ anumānam. yathā – a-dṛṣṭa-kartṛkam api vākyaṃ anumānam, yathā a-dṛṣṭa-kartṛkam api vākyaṃ anumānaṃ yad abhidhāna-vikalpayoḥ | dṛśye gavaanumānam. yadi tarhi darśana-a-darśane na anvayaanumānaṃ yāvatā na anityatā-abhāve kvacid anumānam. yogyatāyās tu dravya-antaraanumānam. yogyatāyās tu dravya-antaraanumānaṃ vā pratijñā apeta-yuktikā | tulyaanumānaṃ vā yathārtham apeta-yuktikā pratijñā anumānam. vipakṣe vṛtty-a-darśane ’pi śeṣavat, anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma eva anumānam. śṛṇvann api devānāṃ-priyo na avadhāraṇa anumānam. sidhyet pramāṇaṃ yady evam a-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a-pradarśita anumānaṃ syān na etan nityeṣu vidyate | anumānaṃ sva-gocare | siddhaṃ tena su-siddhaṃ tan anumānaṃ sva-gocare | siddhaṃ tena su-siddhaṃ tan anumānayoḥ, arthakriyā-yogya-viṣayatvād vicārasya. anumānasya a-sambhavāt, tatra paścād bhāvān na

anumānasya V2_09105 PV_04092 V3_02907 NB_01017 PV_04080 V3_02504 SV_02707 SV_11802 V3_11103 SV_11726 SV_00628 SV_00823 PV_04114 V3_03602 V3_03207 PV_03101 V1_01509 VN_01018 V3_03803 V3_03803 PV_04119 V1_00403 SV_17422 SV_01002 SV_00920 V3_11009 V3_05503 V3_03410 V3_09710 PV_02284 V1_00612 SV_10901 NB_02044 V2_09811 SV_01523 V3_03708 V3_09707 V3_09708 V3_13010 V2_07513 V3_03709 V3_11105 V3_03609 V3_04701 SV_10510 HB_03412 V3_02810 SV_10818 V3_08407 SV_00715 SV_17422 SV_17410 SV_02713 SV_00804 V2_08807 V3_11112 SV_01005 V3_08502 V3_11108 SV_00804 V3_08502 SV_00818 V3_08308 V3_11101 SV_01001

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a-hetu-phalasya a-sambandhāt tatra bhāvahetu-vacanād vyasto hetor an-āśrayaḥ || eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. vastunaḥ. anyat sāmānya-lakṣaṇam. so eva nirdeśya iti idaṃ phalavad bhavet || dharmiṇam eva sādhyaṃ kuryād iti cet, na, dṛṣṭe pramāṇa-antara-vṛttiḥ. vastu-grahe indriya-ādiṣv api iti cet. na, teṣām anyathākārya-kāraṇa-bhāva-siddher anyatra -mātreṇa jñāpane ’-vyutpannānām api syāt. na ’numīyate, samagrāṇāṃ kārya-utpādana-yogyatāiti. vipakṣa-vṛtter a-dṛṣṭāv api śeṣavadsyād bādhā-hetor iha anyathā | tan niṣedho -pramāṇatayā niścayaṃ vā. tan-niṣedho hy viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto hetau svabhāve vā adṛśye dṛśyatayā mate || a-jñāte ’rthe buddher asiddhes taj-jñāne arthasya pratyakṣād anya-upalabdhir yena -abhāvam āha. tena bhinna-viṣayā pratītir pratītir anumānād ity uktaṃ bhavati. tena bhinna-viṣayā pratītir anumānataḥ || tena apekṣata iti na a-pratyakṣaṃ pramāṇam ca vināśa ity-ādikam, anyad api pratyakṣa-yogyatā-rahite vacana-a-darśanāt tadātmani rāga-ādi-darśanena anyatra tadātmani rāga-ādi-darśanena anyatra tad-arthaṃ ca hetu-vacanam ukta-artham apy ’pi. vacana-guṇa-doṣau hi parārthe abhivyakti-vādena. tasmāc chāstra-āśraya eva -upadeśataḥ || pramāṇa-tattva-siddhy-artham vācyaḥ. sa ca kārya-svabhāvayor liṅgayor tathābhāvo yathā ātma-ādīnām. āgama-apekṣavyavaccheda-pratītir bhavati iti svārthe ’py tadvad anyasya api sambhavād a-sambhavatadvad anyasya api sambhavāt, a-sambhavavat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe kṛtakatvam asiddham iti, na tat sarvatra -codanā-ayogāt, an-adhikārāc ca śāstrasya vastv-anurodhini punar api pratipattau tathā syād iti svārthe ’py pratiyogino ’-sambhavād a-sambhavo utpatti-yogyatā-rahite vacana-a-darśanāt tadarthāpattyā darśayati. etena pratyakṣana vai vastu-dharma-samāśrayeṇa eva parārthe cet. etad uttaratra vakṣyāmaḥ. anyatra apy na ca atra sādhya-dharmo bhavet. pratyakṣayadi nāma nirdeśyaḥ, pratyakṣa-arthena kaḥ punar asya avisaṃvādaḥ. pratyakṣeṇa rūpa-āde rasato gatiḥ | hetu-dharmarūpa-āde rasato gatiḥ | hetu-dharmaprasiddhi-viparyayam āgama-āśrayeṇa ca vā vyasta-gocaram | viruddham āgama-apekṣeṇa tad-ātmā a-niścito yuktaḥ. yadā punar rasa utpannas tathābhūtam anumāpayan rūpam ākāra-bhedāt. anantaraṃ vā kāraṇaṃ kāryam iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam tasmān nāntarīyakam eva kāryaṃ kāraṇam rasa utpannas tathābhūtam anumāpayan rūpam kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram yathā-bhūtād dheto rasa utpannas tathābhūtam yathā-bhūtād dheto rasa utpannas tathābhūtam ||11|| samagrāṇy eva hi kāraṇāni yogyatām apy ucyate. samagrāṇy eva kāraṇāni yogyatām apy tasmāt karaṇa-guṇa-vaktu-kāmate vacanam karaṇa-guṇa-vaktu-kāmate hi vacanam

anumāpayet anumānasya a-sambhavāt. tatra paścād bhāvān na anumānasya bhedena sā bādhā uktā caturvidhā | anumānasya bhedena sā bādhā uktā caturvidhā | sā ’numānasya viṣayaḥ. tad eva ca pratyakṣaṃ jñānaṃ anumānasya sāmānya-viṣayatvaṃ ca varṇitam | iha anumānasya sāmānya-viṣayatvena eva gata-arthatvāt. ’numānāc ca dharmasya ekasya niścaye | sarvaanumānāt. jñānaṃ hi keṣucit satsu vyatirekaanumānāt. na tv evam a-śubha-abhinandena anumānāt pratipattir liṅga-abhāvāt, dṛṣṭāntaanumānāt. yogyatā ca sāmagrī-mātra-anubandhinī anumānāt saṃśayaḥ. tathā vipakṣe ’-dṛṣṭi-mātreṇa ’numānāt syāc chabda-arthe ’n-akṣa-vṛttitaḥ || anumānāt syāt, pratyakṣeṇa yogyatā a-niścayāt. ’numānād a-bahir-bhūto ’py abhyupāyaḥ, bādhanaanumānād anitya-āder grahaṇe ’yaṃ kramo mataḥ | ’numānād anveti iti cet, jitaṃ jaḍair jayaanumānād asya upalabdhiḥ syāt. na ca tad-rūpaanumānād ity uktaṃ bhavati. tena anumānād vastuanumānād vastu-sad-asattā-anurodhino bhinnaanumānād vastūnāṃ sad-asattā-anurodhinaḥ | anumānād vyatiriktam asti. na a-pratyakṣaṃ anumānābhyāṃ prasiddhi-viparyayam āgama-āśrayeṇa anumāne ’tiprasaṅgaḥ uktaḥ. rāgasya an-upayoge anumāne ’tiprasaṅgaḥ, vyabhicārāt. an-anyaanumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād ananumāne ’dhikriyate. tena iha prabheda-mātram ’numāne ’dhikriyete, na arthasya, vaktur anumāne ’nyatara-asiddhiḥ śāstreṇa. anyatra tv anumāne ’py a-vāraṇāt | prayoga-darśanād vā asya anumāne ’pi tulya iti na pramāṇa-lakṣaṇam anumāne ’pi yathā rāga-ādi-rūpaṃ tat-prabhavaṃ ca anumāne ’syāḥ prayoga-nirdeśaḥ. sarvatra ca asyām anumāne ca bādhaka-hetv-a-sambhavāt, vairāgya-aanumāne ca bādhaka-hetv-abhāvāt, vairāgya-a’numāne tal-lakṣaṇasya pratiyogino ’-sambhavād aanumāne, pramāṇa-dṛṣṭasya pratijñayā asiddhianumāne. pramāṇena eva bādhane tad-bhāva-pramāṇaanumāne yathā virodhinor ekatra a-sambhavaḥ, anumāne vibhajya ucyate. sādharmyeṇa api hi ’numāne viruddhāvyabhicāriṇaḥ. tad eka-saṅkhyāanumāne vyatireka-asiddher na kārya-kāraṇatāanumāne vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. ’numāne sādhana-doṣa-udbhāvanam, api tu vaktṛanumāne sādhya-dharmeṇa vyāptaṃ sādhanam icchan anumāne hi sādhya-dharmaṃ bādhane pravṛtte taṃ anumānena āptābhyāṃ prasiddhena ca a-nirākṛto anumānena dvividhena apy a-bādhakam | dṛṣṭa-aanumānena dhūma-indhana-vikāra-vat ||64|| tatra anumānena dhūma-indhana-vikāra-vat ||9|| tatra anumānena bādhitam agni-hotra-ādeḥ pāpa-śodhanaanumānena vā vadat ||333|| virodham a-samādhāya anumānena samāropa-vyavacchedaḥ kriyate, tadā na anumāpayati iti (10cʼ) tatra anumāpayati. tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ anumāpayati, tat-pratibandhāt. na anyad vipakṣe anumāpayati, tat-pratibandhāt, na anyad vipakṣe ’anumāpayati. tatra apy atīta-eka-kālānāṃ gatiḥ, anumāpayati. na ca evaṃ-vidho vyatireko ’anumāpayan rūpam anumāpayati iti (10cʼ) tatra anumāpayan rūpam anumāpayati. tatra apy atīta-eka anumāpayanty a-samagrasya ekānta-a-sāmarthyāt, anumāpayanti, a-samagrasya ekānta-a-sāmarthyād iti anumāpayet. nanv atra apy eṣa tulyaḥ prasaṅgaḥ anumāpayet. rāga-utpādana-yogyatā-rahite vacana-a

anumitiḥ SV_10028 SV_10025 PV_02012 V3_09604 PV_03468 SV_14026 PV_04200 SV_04425 SV_00624 V3_08207 PV_02275 SV_00816 PV_02011 SV_12112 V3_09602 SV_00629 SV_10909 V3_08606 SV_00716 V3_08408 V3_08301 V3_08211 V2_08810 SV_02321 SV_00622 V3_08205 SV_00628 V2_08801 SV_00701 SV_01521 V2_09809 SV_10210 V2_06508 SV_14107 PV_04183 V2_05006 V2_06310 SV_00305 V2_05712 V2_07608 V3_09909 SV_00223 V2_05613 NB_02006 V2_05004 V3_01104 V1_00411 V3_02701 SV_01309 V2_09605 SV_11012 V2_06701 SV_10825 V2_05002 V2_04603 NB_02003 NB_02005 V1_01507 PV_03292 SV_03919 SV_08611 V1_01706 PV_03170 SV_03919 VN_06215

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||197|| tasmād dvi-prakārā eva vastu-viṣayaiti. yā kācid bhāva-viṣayā dvidhā eva śabda-sāmyād a-bhedinaḥ | na yuktā śabda-sāmyād a-bhedinaḥ | na yuktā apy asti iti syāt sva-dhī-gatiḥ || tasmād -āśraye | bādhā abhyupeta-pratyakṣa-pratīta|| vyutpatty-arthī ca hetu-uktir ukta-artha||80|| yatra asti vastu-sambandho yathokta-bhavati. hetunā yaḥ samagreṇa kārya-utpādo -bhavati. hetunā yaḥ samarthena kārya-utpādo || phala-vaicitrya-dṛṣṭeś ca śakti-bhedo -hetur iti. hetunā tv a-samagreṇa yat kāryam | sanniveśa-ādi tad yuktaṃ tasmād yad | dṛṣṭaḥ ko ’bhihito yena so ’py evaṃ na | sanniveśa-ādi tad yuktaṃ tasmād yad -mātra-anubandhinī iti svabhāva-bhūtā eva tad-anya-pratipatti-vad avisaṃvādo dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo -vikāra-vat ||9|| tatra hetur eva tathābhūto -vat ||64|| tatra api hetur eva tathābhūto kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na samagrāṇāṃ kāraṇānāṃ kārya-utpādana-yogyatā tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam kiṃ tu sāmagrī janikā tat-svabhāvā. sa eva ||6|| yas tarhi samagreṇa hetunā kārya-utpādo yas tarhi samarthena hetunā kārya-utpādo samagrāt kāraṇāt kārya-utpatti-sambhavo kiṃ tu sāmagrī janikā tat-svabhāvā. sā eva kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam na ca avaśyam eṣāṃ kārya-upalambho yena na ca avaśyam eṣāṃ kārya-upalambho yena vakṣyāmaḥ. tata eva puruṣa-kāryatā buddhīnām padārtheṣu sāṃvṛteṣu niṣidhyate || anumānaanyatra vṛtti-virodho ’-viśeṣaṇe vā na tal-liṅga-darśanāt sambandha-smṛty-apekṣiṇo tat-svabhāvasya tadutpatter iti. etau dvāv tat-svabhāvasya tadutpatter iti. etau dvāv sato bhāva iti sāmarthyāt tat-siddher na padārtheṣu sāṃvṛteṣu pratiṣidhyate. anumānatathā ca āha – sarva eva ayam anumānatathā ca āha – sarva eva ayam anumānasattvam, a-sapakṣe ca asattvam eva niścitam. sad-bhāvo nāstitā asati | niścitā (9abcʼ) -darśanāt tan-nirāsa-artham. sa ca yathā-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na pratiṣidhyate. etena svayaṃ vādinā iṣṭasya āgamikatvam ātmani pratipannaṃ syāt. na āgamikatvam ātmani pratipannaṃ syāt, na atīndriyāḥ sva-prabhava-kāya-vāg-vyavahārasva-prabhava-kāya-vāg-vyavahārayathā catūrṇām ārya-satyānām. an-viṣayaṃ prāmāṇyam. tat punas trairūpyam ’rtha-dṛk | (1ʼab) tri-lakṣaṇāl liṅgād yad ca. tatra svārthaṃ tri-rūpāl liṅgād yad api pratyakṣa-vat. trairūpyaṃ punar liṅgasya syātām, puruṣa-antara-saṃvedana-vat. an-smaraṇam antareṇa ghaṭa-ādiṣu | na pratyayo iyaṃ buddhiḥ pratibhāti, yasmād vyaktayo na na ca te viśeṣās tena ātmanā parasparam | (16ab) na hi vyakty-ātmānaḥ parasparam avabhāsino vā ete pratyayāḥ śabda-nirmitāḥ | yasmād vyaktayo na anuyanty anyad ity an-anuyogaḥ. etac ca kasya parājaya ity

anuyuktayā anumitiḥ kārya-liṅgā svabhāva-liṅgā ca. yathāsvaṃ anumitis tataḥ | sva-sādhye kārya-bhāvābhyāṃ anumitiḥ pāṇḍu-dravyād iva hutāśane || anyathā anumitiḥ pāṇḍu-dravyād iva hutāśane ||70|| anumitir buddheḥ sva-dharma-nir-apekṣiṇaḥ | anumitaiḥ samam ||267|| yadi vyaktir buddhis tadā anumitau kṛtā | prabheda-mātram ākhyātaṃ lakṣaṇaṃ anumitau yathā | na anyatra bhrānti-sāmye ’pi ’numīyate | artha-antara-anapekṣatvāt sa svabhāvo ’numīyate | artha-antara-anapekṣatvāt sa svabhāvo ’numīyate | karmaṇāṃ tāpa-saṅkleśān na eka-rūpāt anumīyate | śeṣavat tad a-sāmarthyād dehād rāgaanumīyate || vastu-bhede prasiddhasya śabdaanumīyate ||241|| na khalu kiñcid anyad anumīyate ||69|| vastu-bhede prasiddhasya śabdaanumīyate. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva ’numīyate. tataḥ śabda-prabhavā api satī na śābda ’numīyate, tad api kārya-liṅga-jam eva, tādṛśasya ’numīyate. pravṛtta-śakti-rūpa-upādāna-kāraṇa’numīyate. pravṛtta-śakti-rūpa-upādāna-kāraṇaanumīyate. yena na samagrāṇi ity eva kāraṇaanumīyate. yogyatā ca sāmagrī-mātra-anubandhinī anumīyate. viprakṛṣṭāyāṃ tu hetu-paramparāyām ananumīyate. sa eva ca sāmagrī svabhāva-sthity’numīyate sa kathaṃ trividhe hetāv antar-bhavati. ’numīyate, sa kathaṃ trividhe hetāv antar-bhavati. ’numīyate, samagrāṇāṃ kārya-utpādana-yogyatāanumīyate. sā eva ca sāmagrī svabhāva-sthityanumīyate. sāmagrī-phala-śaktīnāṃ pariṇāmaanumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskāra anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskāra anumīyeran. na ca te pramāṇa-traya-nivṛttāv api anumīyeran. na ca te pramāṇa-traya-nivṛttāv api anumeya-anvaya-vyatireka-liṅgatvād asyāḥ. kiṃ ca, anumeya-artha-vyavahāra-sthitis tv iyam | bhedaṃ anumeya-dharmatā iti cet, na, ayoga-vyavacchedena ’numeya-pratipattau tadutpatteḥ prāk kāryam eva anumeya-pratyayau sākṣād an-utpatter a-tatanumeya-pratyayau sākṣād an-utpatter a-tatanumeya-vacanam. anvayas tv arthāpattyā siddhaḥ. anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam anumeya-vyavahāro buddhy-ārūḍhena dharma-dharmianumeya-vyavahāro buddhy-ārūḍhena dharma-dharmianumeyo ’tra jijñāṣita-viśeṣo dharmī. sādhyaanumeyo ’tra jijñāsita-viśeṣo dharmī. tatra anumeyaḥ svarūpeṇa eva nirdeśyaḥ svayam iṣṭo ’anumeyatām atipatati. tac ca asiddham iti na anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya anumeyatvam, tasmād a-darśane ’py ātmano nivṛttyanumeyatvam. yā apy asiddhi-yojanā – tathā anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhianumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhianumeyānāṃ tathābhāvo yathā ātma-ādīnām. āgamaanumeye ’tha tat-tulye sad-bhāvo nāstitā asati | anumeye ’rthe jñānam, tat svārtham anumānam. anumeye jñānaṃ tad anumānam. pramāṇa-phalaanumeye sattvam eva, sapakṣa eva sattvam, aanuyaṃś ca enāṃ pratyakṣeṇa katham ātmany anviyāt. ’nuyaṃs tac ca pratyakṣāt parihīyate || apavādaś anuyanty anyad anuyāyi na bhāsate | (71ab) na hi anuyanti. yad ekasya janakaṃ rūpam anyasya tan na anuyanti, śakti-pratibhāsa-ādi-bhedāt. na tasmād anuyānti imam artha-aṃśam iti ca apoha-kṛc anuyāyi na bhāsate | (71ab) na hi imā vyaktayaḥ anuyuktayā parṣadā vaktavyam, na khalu nigraha-

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SV_05405 VN_06214 VN_06409 VN_06409 SV_10707 V3_07002 VN_06411 V1_00809 VN_06409 VN_06411 PV_02249 SV_16827 SV_11116 SV_17501 V1_04102 SV_03214 SV_16510 PV_03023 SP_00006 SV_03825 VN_04114 PV_03109 SV_17109 SV_14617 PV_03006 SV_06512 PV_04014 V3_00804 V1_03002 V1_02909 PV_03296 V1_02913 SV_07214 PV_04109 PV_04119 SV_03308 V3_03504 V3_00706 V1_02305 V3_03803 V3_07610 SV_02410 SV_00401 SV_00402 V2_07403 V3_13010 PV_02195 PV_02271 SV_15518 PV_04112 V3_03507 SV_02414 V2_08313 SV_02411 SV_15523 PV_03058 V2_04712 SV_12011 VN_05310 SV_12013 V3_08208 SV_00625 SP_00015 SV_02401 V2_08904

-janane janane vyaktam asya tat-kāryatā tasya upekṣaṇaṃ nigraha-prāpto ’si ity ana-sthāne nigrahasthāna-anuyogo nir-anuyojya-adhikaraṇam iti. a-sthāne nigrahasthānaarthakriyā-arthī tad-a-samarthaṃ prati datta-arthī tad-a-samarthaṃ prati na dattanigṛhīto ’si iti bruvan nir-anuyojyaapi ca artha-upayoge ’pi punaḥ smārtaṃ śabdaiti. a-sthāne nigrahasthāna-anuyogo nira-nigrahasthāne nigṛhīto ’si iti bruvan nir|| upalambha-antar-aṅgeṣu prakṛtyā eva atra bhavān svam eva mukha-varṇaṃ sva-vādaparigraham antareṇa kvacit snehaḥ. na ca anhārakeṇa prārthitā api na saṅgatā. rūpa-guṇaa-prāmāṇikā na sattā-nibandhanān vyavahārān ity api | śabdāś ca niścayāś ca eva saṅketam kaścit svabhāva-pratiniyamo yena ekam artham kṣapayituṃ kṣamaḥ || tac ca sāmānya-vijñānam bhāvās tān miśrayati kalpanā || tām eva ca pratibhānti, tad eṣāṃ buddhi-pratibhāsam iti vatir atra upāttaḥ so ’nyadā apy an-kāraṇe | pratibhāḥ pratisandhatte svaubhayathā api vṛttir iti kaḥ prasiddhāv ato bhāve hy eṣa vikalpaḥ syād vidher vastv-vat || etena samaya-ābhoga-ādy-antar-aṅga||131|| sāmānādhikaraṇyaṃ syāt tadā buddhy|| kalpanā-āgamayoḥ kartur icchā-mātrakalpanā-āgamayoḥ kartur icchā-mātra-ja ity eke. tan na, aindriye bhāva-abhāvaevaṃ vikalpaḥ, tat-pratibhāsasya vastuny an|| kiṃ vā aindriyaṃ yad akṣāṇāṃ bhāva-abhāvaanya-indriya-ja-a-viśeṣāt, asāv api vastv-anvijñāna-utpatti-yogyatvāya ātmany anya|| artheṣv a-pratiṣiddhatvāt puruṣa-icchā|| tena anumānād vastūnāṃ sad-asattādvayoḥ | saṅketa-bhedasya padaṃ jñātṛ-vāñcāpratijñā-arthaṃ bādhate, puruṣa-icchā-ayogāc ca. tasmād ete kartur icchā-mātra-vat. te ’napekṣita-tad-atiśayā bhāvanābhavati. tena anumānād vastu-sad-asattāvata ayaṃ tapasvī sāṅketikam icchā-mātrasvabhāve ’py avinābhāvo bhāva-mātrana iṣyate. svabhāve bhāvo ’pi bhāva-mātraiti vartate. tādātmyaṃ hy arthasya tan-mātra| (52ab) tādātmyaṃ hy arthasya tan-mātraiti sambhavo viruddhāvyabhicāriṇaḥ. vastv|| vastu-dharma-udaya-utpattir na sā sattva| tatra eva tad-viruddha-artha-tattva-ākāra-arthavattā pauruṣeyī ca syāt pramāṇavā yogyaṃ viśvaṃ svabhāvataḥ || artha-mātraicchā-mātra-vṛtteḥ. tayā artha-mātraa-bhedataḥ ||39|| ya eva bhāvo bhāva-mātratatra eva avinābhāvo bhāvasya. bhāva-mātra-mātra-anurodhini | (39ab) yo hi bhāva-mātraanena arthena yojayāmi iti parārtha-paratā’py anumāna-tad-ābhayoḥ | arthakriyā’py anumāna-tad-ābhayoḥ | arthakriyākartur a-smaraṇād varṇyate. santy asya apy kathāṃ vistārayet, tac ca sarvaṃ yadā na -vismaya-anukampaṃ naś cetaḥ. tad apare ’py | artha-antara-anapekṣatvāt sa svabhāvo | artha-antara-anapekṣatvāt sa svabhāvo || tad-bhāva-abhāvāt tat-kārya-gatir yā apy anvaya-vyatirekād yo yasya dṛṣṭo doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo

anuvartakaḥ anuyujyate. kevalasya sāmarthye ’pi vyaktīnāṃ anuyogaḥ. etac ca kasya parājaya ity anuyuktayā anuyogaḥ. nigrahasthāna-lakṣaṇasya mithyā-avasāyād anuyogo nir-anuyojya-anuyogaḥ. nigrahasthānaanuyogo bhavituṃ na yuktaḥ. na hi vṛṣasyantī anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī anuyogān nigṛhīto vaktavyaḥ. atra api yadi tatanuyojanam | akṣa-dhīr yady apekṣeta so ’rtho anuyojya-anuyogaḥ. nigrahasthāna-lakṣaṇasya mithyā anuyojya-anuyogān nigṛhīto vaktavyaḥ. atra api anurajyate | pratyutpannāt tu yo duḥkhān nir-vedo anurāgān nūnaṃ vismṛtavān puruṣo rāga-ādibhir anurāgiṇaḥ kvacid dveṣaḥ. ātma-ātmīya-ananurāgena kila mantri-mukhya-dārakaṃ kāmaye ’ham anuruṇaddhi. tad-a-prasiddhau viṣayasya apy aanurundhate ||59|| tatra apy anya-apohe na anurundhate na aparam. kevalaṃ samaya-vaśāt taṃ anurundhan vibhāvyate | nīla-ādy-ākāra-leśo yaḥ anurundhānaiḥ kriyā-kāraka-vācinaḥ | bhāva-bhedaanurundhānaiḥ buddhi-parivartinām eva bhāvānām anurūpaṃ gṛhṇāti ity a-doṣa iti. na, artha-antara anurūpāḥ svabhāvataḥ || siddho ’tra apy atha vā anurodhaḥ. api ca iyam utpāditā prasiddhyā eva anurodhataḥ | (278ab) bhāvo ’vaśyaṃ bhavantam anurodhataḥ | ghaṭa-utkṣepaṇa-sāmānya-saṅkhyāanurodhataḥ | vastu-dharmasya saṃsparśo vicchedaanurodhataḥ | vastunaś ca anyathā-bhāvāt kalpitā anurodhataḥ | vastunaś ca anyathā-bhāvāt tat-kṛtā anurodhasya tattva-lakṣaṇatvāt tasya iha api anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś ca anurodhi cet | tat-tulyaṃ vikriyā-vac cet sā eva anurodhi-pratibhāso vipralambhāt pratyakṣaanurodhi yat | tad vyaṅgyaṃ yogyatāyāś ca kāraṇaṃ anurodhinaḥ | iṣṭa-śabda-abhidheyatvasya āpto anurodhinaḥ | bhinnasya a-tad-vaśā vṛttis tad anurodhinaḥ ||61|| yadā ayaṃ pratipattā tad-anyaanurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭaanurodhino dharmā na vastu-svabhāvam anuvidadhati, anurodhino bauddhā eva prajñā-ādi-vat. cetanāś ca anurodhino bhinna-viṣayāyāḥ pratīter na vastuanurodhinam arthaṃ niyantu-kāmo jīvati, tasya saanurodhini | (39ab) yo hi bhāva-mātra-anurodhī anurodhini ||2|| hetur iti vartate. tādātmyaṃ hy anurodhiny eva na anya-āyatte, tad-bhāve anurodhiny eva, na anya-āyatte, tad-bhāve anurodhini punar anumāne yathā virodhinor ekatra anurodhinī | ātma-antara-samāropād rāgo dharme ’anurodhinī || hanti sā anucarāṃ tṛṣṇāṃ samyaganurodhinī ca. api ca idaṃ mantrā apauruṣeyāś ca anurodhinyā bhāvinyā bhūtayā api vā | bādhyate anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā anurodhī svabhāva ity ucyate. sa eva svayaṃ anurodhī svabhāva iti sa eva svayaṃ vastuto anurodhī svabhāvas tatra avinābhāvo bhāvasya anurodhena anyato vā kutaścid dhetoḥ kṛtaḥ syāt, anurodhena pramāṇatvaṃ vyavasthitam || buddhir anurodhena pramāṇatvaṃ vyavasthitam ||6|| iti anuvaktāra iti dhig vyāpakaṃ tamaḥ ||239|| tasya anuvaktuṃ śaknuyāt, kas tasya vivāda-āśraya-artha anuvadanti iti nir-dayā-ākrānta-bhuvanaṃ dhig ’nuvarṇitaḥ ||63|| asāv api yathā-sannihitān na ’nuvarṇitaḥ ||7|| asāv api yathā-sannihitān na anuvarṇyate | saṅketa-viṣaya-ākhyā sā sāsnā-āder ’nuvartakaḥ | svabhāvas tasya tad-dhetur ato ’nuvartakaḥ | svabhāvas tasya tad-dhetur ato

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SV_16823 PV_02078 V3_08909 PV_04176 PV_04176 SV_05710 VN_05001 VN_05201 V3_00707 SV_03818 SV_15205 SV_12124 SV_14201 SV_05414 V2_04901 V1_02211 SV_15207 SV_15711 PV_04127 V3_03905 SV_15116 SV_13103 V3_05203 V2_06801 SV_03911 SV_04329 V3_12008 PV_04219 SV_07913 SV_02201 PV_02263 PV_02011 V3_09601 V3_09507 SV_12615 SV_00208 V3_04401 HB_00202 SV_15204 SV_10804 VN_04608 V1_04404 HB_02002 SV_15409 SV_15420 V3_02003 V3_02510 V3_10402 V1_02203 V3_09805 PV_03249 V1_02106 SV_08522 V1_01504 PV_02029 SV_06125 SV_15609 SV_15718 SV_16312 SV_15608 V3_12712 PV_02031 SV_11004 SV_04305 VN_02219

upadiśyamānam a-naṣṭa-sampradāyam eva yathā || tasmād yasya eva saṃskāraṃ niyamena toya-samāśrayāt ||66|| kāryaṃ tasya ity || viśeṣe bhinnam ākhyāya sāmānyasya | na tad-vyāptiḥ phalaṃ vā kiṃ sāmānyena a-tat-kārya-viśleṣaḥ (110a) eva tad-anyasya -arthayoḥ punar-vacanaṃ punaruktam anyatra -pratipādanān na bhidyate. yat punaruktam, -mātra-anurodhino dharmā na vastu-svabhāvam utpadyamānā vikalpikā sva-vāsanā-prakṛtim -anuvyavahārāt kim ayaṃ lokaḥ sva-saṅketam rūpa-viśeṣo vā tathā darśanīyo ya enaṃ hetum -hetavo bhāvānāṃ dṛśyante. anvaya-vyatirekaātma-bhūta eva vijñānasya. bhāva-abhāvasva-viṣaya-sammata-anvaya-vyatireka-anvijñāna-bhāvanā-paṭu-mandatā-ādi-bhedaanyatra anyathā dṛśyanta iti loka-prasiddhysvabhāva-a-bhedāt. na hi puruṣa-icchāanumā || śabdānām artha-niyamaḥ saṅketaicchāyā nirodha-abhāvāt. etena saṅketahi buddhir niyamena tad-yogyatā-upasthāpanaeva syāt. na vastv-āśrayaḥ. na ca samāropaeva syāt, na vastv-āśrayaḥ. na ca samāropaātmā, sa ca puruṣa-vyāpāra-anvaya-vyatirekaanumanyante. yadi pratipattṛ-abhiprāyo vyavahāre sarvathā sa eva kiṃ na buddhir eva vyatireka iti. nanv evam asya sapakṣe eva viśleṣas tasya nanv evam ucyate | sādhye anyonyam an-anvayiṣv api śabda-pratyayayasmāt kāryaṃ dhūmo hutabhujaḥ kārya-dharma| sāmarthyaṃ karaṇa-utpatter bhāva-abhāvavā || siddhaṃ yādṛg-adhiṣṭhātṛ-bhāva-abhāvaca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-abhāvasaṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv -upadeśa-apekṣaṇāt. tad-upadeśasya tad-icchādharmatve tad-viśeṣaṇa-apekṣasya anyatra andharmatve tad-viśeṣaṇa-apekṣasya anyatra andharmatve tad-viśeṣaṇa-apekṣasya anyatra anbhavati. lokasya sva-icchā-kṛta-saṅketa-phalānāṃ keṣāñcit pravṛtti-nivṛttyor mahāloke dṛśyanta iti vyarthaṃ śabdalokam iti. cintāmayīm eva tu prajñām -viśeṣa-utpādana-yogya-avasthāḥ, yena nitya-rūpatvāt. na bhāva-rūpa-vyavacchede bhāvana bhāva-siddhiḥ syād iti na anvayaabhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣām pakṣasya eva uparodhāt. tasmāt tan-mātraity uktam. itaretara-vibhāgaṃ ca anena sattāabhāve ’bhāvāt. na apy an-indriyāḥ, rūpa-ādyeva tasya sādhanaṃ bhavati, tad-bhāva-mātra-bhāk | teṣām ataḥ svasaṃvittir na abhijalpaca. teṣām ataḥ svasaṃvittir na abhijalpahy anya-apoho nāma kiñcit tasya ca svabhāva’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha -jñānaṃ tat sādhanasya ca | abhāvān na asty -karmakam. evam ānayanam anyad vā yat kiñcid sarva-bhraṃśe tu kasyacid eva samayasya anso ’saty api jāti-bhede vyāpāra-viśeṣa’pi tu pūrvasya karmaṇaḥ. brahma-haty-ādeśa’pi kramasya bhraṃśād dṛṣṭaḥ, kasyacid -sambandhaṃ dravyam api na iti cet, priyam -karaṇe vipralambhana-śaṅkibhiḥ || tasmād prekṣā-pūrva-kārī na vyasanena. api nāma -bheda-prabhave saty api yathā-dṛṣṭa-viśeṣatasya eva anuprabodhāya. tad eva nyāya-

anusaraṇaṃ anuvartata ity atra api samayaḥ śaraṇam. āgamaanuvartate | tan-nāntarīyakaṃ cittam ataś cittaanuvartate. toya-āśritā hi balākāyā vṛttiḥ. tataḥ anuvartane | na tad-vyāptiḥ phalaṃ vā kiṃ anuvartane || syān nirākaraṇaṃ śabde sthite na anuvartinaḥ | (110b) vastuno ’-dṛṣṭeḥ pratiṣedhāc anuvādāt. śabda-punaruktam anityaḥ śabdo ’nityaḥ anuvāde tv a-punaruktaṃ śabda-abhyāsād arthaanuvidadhati, tasya evam a-vṛtteḥ. tasmān na tato anuvidadhatī bhinnam eṣāṃ rūpaṃ tiro-dhāya anuvidadhad evaṃ pratyeti, āhosvic chabda-svabhāva anuvidadhyāt. yena iṣṭa-an-iṣṭayor iṣṭa-viparyayo anuvidhānaṃ hetu-tadvator lakṣaṇam āhuḥ. na, anuvidhānāc ca sāmarthyaṃ na pratibhāsanāt, aanuvidhānāt pratyakṣa-vat sāmānyasya ca vastuno anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-abhāvaanuvidhāne ’pi sambhavaty eṣām anyathā-bhāvaḥ. anuvidhāyino nāma-vyavahāra-bhedāt svabhāva-bheda anuvidhāyinām | na ity anena uktam atra eṣāṃ anuvidhāyināṃ śabdānāṃ na kaścid artha-niyamaḥ, anuvidhāyinī iti tasmin saty asyāḥ kāraṇe yogye anuvidhāyinyo ’rthakriyāḥ. na hi māṇavako dahanaanuvidhāyinyo ’rthakriyāḥ. na hi māṇavako dahanaanuvidhāyī pauruṣeyaḥ. anyathā api nāntarīyakatā’nuvidhīyate, anya-apoho ’pi sāmānyaṃ mā bhūt, na anuvidhīyate. eka-śabda-pramāṇena viṣayī-karaṇe ’nuvṛtty-abhāvaḥ kathyate. so ’parasya api tulya ’nuvṛtty-abhāvo ’rthāt tasya anyatra apy asau anuvṛttir asti. pācakaḥ pāṭhaka iti. na hi teṣv anuvṛttitaḥ | (34ab) yeṣām upalambhe tal-lakṣaṇam anuvṛttitaḥ || dṛṣṭaṃ buddher na ca anyasya santi anuvṛttimat | sanniveśa-ādi tad yuktaṃ tasmād yad anuvṛttimat | sanniveśa-ādi tad yuktaṃ tasmād yad anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer aanuvṛtter a-nirṇaya eva veda-vākya-artheṣu. api anuvṛtter asādhāraṇatā iti cet. na, ayogaanuvṛtter asādhāraṇatā iti cet, na, ayogaanuvṛtter asādhāraṇatā iti cet, na, ayogaanuvyavahārāt kim ayaṃ lokaḥ sva-saṅketam anuśaṃsā-pāpa-śravaṇāt tad-bhāve virodha-aanuśāsanam. na vyarthaṃ saṃskṛta-śabda-vyutpattyanuśīlayanto vibhrama-viveka-nir-malam an-apāyi anuṣakta eva eṣāṃ paraspara-kṛto viśeṣaḥ syāt, anuṣaṅgaḥ. abhāva-vyavacchedas tu niyamena bhāvaanuṣaṅgaḥ. tathā a-nairātmye ’pi na bhāva-siddhiḥ. anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha anuṣaṅgiṇaṃ prathayatā asattā eva sarvatra anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’-darśanād anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt. na anuṣaṅgiṇī || a-vedakāḥ parasya api te svarūpaṃ anuṣaṅgiṇī ||21|| a-śakya-samayatvān na sukhaanuṣaṅgiṇyaḥ svabhāva-sthiti-pracyuti-kalpanā na anuṣaṅgī ity abhāva eva artha-abhilāpa-anukāriṇo anuṣṭhānam iti kecit pracakṣate || jñānavān anuṣṭhānaṃ vā abhimataṃ tadā ānaya ity api na anuṣṭhānād a-sannidher na artha-an-arthau. kiṃ ca anuṣṭhānād anvayāc ca syād vaidya-vaṇig-vyapadeśa anuṣṭhānād grāma-pratilambha-vat. tasya tv aanuṣṭhānād devatā-sannidher a-sākalyena anuṣṭhitam. yadi idam eva prathamam ucyeta, na anuṣṭheya-gataṃ jñānam asya vicāryatām | kīṭaanuṣṭheyam ato jñātvā pravṛtto ’rthavān syām iti. anusaraṇaṃ parityajya kiñcit sāmānya-grahaṇena anusaraṇaṃ satāṃ vādaḥ, ukta-nyāye tattva-arthī

anusarati HB_00704 SV_16924 SV_02801 VN_02217 V3_10501 V1_00803 VN_00615 PV_02092 SV_12115 PV_03091 SV_06505 SV_15506 SV_07305 SV_03319 SV_06211 SV_06026 HB_00710 V1_00304 V1_01305 V1_01305 SV_10613 V3_06813 PV_02145 SV_16901 SV_11925 PV_03494 SV_11409 PV_02105 SV_12613 SV_04406 VN_03210 VN_03215 VN_00818 SV_16808 V2_07011 SV_12717 SV_12718 SV_12804 SV_12811 SV_05501 V1_02506 V1_03613 PV_03343 PV_03341 SV_13227 V2_07907 V3_11408 SV_06912 SV_08309 SV_06901 SV_04315 PV_03534 SV_04502 SV_12826 PV_03230 SV_11125 PV_03524 SV_07805 NB_03044 SV_02516 SV_02011 V2_10111 SV_15010 VN_03303 HB_01214

aneka

111

vyavasthāpya punas tat-pratipattaye liṅgam ca, svayam apy ayaṃ na sarvatra prasiddhim saṃśaya-rahitaś ca tat-pratipattau na liṅgam tu santo vipratipannaṃ pratipādayanto nyāyam vibhramam utsṛjya artha-vyavasthāpana-nītir tad-balena udīyamānaṃ vijñānam artha-antaram kiṃ na utthāpayati. evaṃ hy anena paramparabhāsate || śabda-jñāne vikalpena vastu-bhedaapy ekena racite granthe ’nyasya tulyā. tadca | pramāṇa-uktir niṣedhe yā na sā nyāya-eka-dharma-bheda-a-bheda-pratibhāsa-viplava-ādikam artham anye ’nyathā vyācakṣate. tadasaty api tasmin bhāvāt paramparayā liṅgaca. dvitīye tu bhavati, tathā saṅketa-śabda-śravaṇāt pratipattir dṛṣṭa-prayoga-adhyātmika-bhedān pratipattā pratipattim asmad-vacanād api svayaṃ siddham eva liṅgam sā kim a-śabda-liṅgā svayaṃ kathañcid paśyati, a-paśyaṃś ca na śabda-viśeṣam a-paśyaṃś ca na śabda-viśeṣam anusmarati, an||207|| atīta-a-jātayor vā api na ca syād ||55|| atīta-a-jātayor vā api na ca syād sva-dṛṣṭa-mārga-uktir vaiphalyād vakti na vismṛtavān puruṣo rāga-ādibhir upapluto ādhikye vibhāgavataḥ paryavasāna-ayogāt. -ātmā nimeṣa-tulita-sthitiḥ | sa ca kramād -vaśāt kṛta-samayaḥ sarvaḥ sarvasya dīpakaḥ. na a-viśeṣāt kramād api | na eka-prāṇe ’py aneka-vikalpa-sambhavāt. prakṛti-pratyayānām virudhyante. dharma-dharmi-bhedo ’py asya. hetubhiḥ śabdasya eka-viśeṣa-an-abhidhānam yathā. kvacid arthe vipratipattau prasiddham sattā-bheda-a-bheda-vyavahāraḥ, ekasya apy -hetuḥ. tatra ko ’tīndriya-artha-dṛk | -vādaś cet tatra ko ’tīndriya-artha-dṛk | api ca, astv artha-antaraṃ vākyam. tad -avayava-ātmakaṃ vā syād an-avayavaṃ vā. pṛthag iti pratyekaṃ te vākyam. tathā ca na ekasmād eva avayavād vākya-artha-siddher ākāra-antareṇa ca sva-jñāne pratibhāsanāt, | ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādysarva-jñānānām eka-ākāratva-prasaṅgāt. no cen na nāma-artha-vaśā gatiḥ || tam eva saḥ | niścita-ātmā svarūpeṇa na eka-gati-śakti-pratiniyamād indriyasya virūpe ’pi dhātau. dhātv-antare tv -svabhāva-upakāra-sādhanam etat. na eka-kālaeka-śabdena ucyante ’pi tv eka-vṛttyā apy sahakāriṇaḥ ||164|| yady eka-svabhāvatvād kṛta-samayāḥ. tathā kāraṇa-apekṣayā apy -vyatireka-graho vibhramaḥ syāt, tasya eka| ekaṃ syād api sāmagryor ity uktaṃ tad -jñānair vyavahāraṃ pratāryate ||82|| tathā sarva-vākya-vyāhāra-śravaṇa-smaraṇa-kālasya -saṅkaraḥ || śabda-ādīnām anekatvāt siddho tac ca etat pradhāna-nirdeśe sati syād bhavet || ekā eva cet kriyā ekasmāt kiṃ dīpo -ākāra-antara-abhāvāt. tasmān na an-avayavam āha: tac-chāstra-kāreṇa tasmin dharmiṇy tato bhedam upādāya svabhāva-a-bhede ’py tad-viruddha-ādy-a-gati-gati-bheda-prayogato tad-viruddha-ādy-a-gati-gati-prayoga-bhedena ||283|| ukto hi sambandha-artha-antara-vāde sādhayitum iṣṭaḥ, kiṃ tarhy abhāva eva ekaiti. asti tāvat kiñcid eka-svabhāvatve ’py

anusarati iti ko ’yaṃ pratipatti-kramaḥ. pareṇa anusarati. yasmāt svarga-urvaśy-ādi-śabdaś ca anusaret. na ca tasya anvaya-vyatirekayor anusareyuḥ sat-sādhana-abhidhānena bhūta-doṣaanusartavyā. anityaḥ prayatnānantarīyakaḥ śabdaḥ, anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā anusāra-pariśramaḥ parihṛto bhavati. nānā-śabdaanusāriṇā | guṇa-ādiṣv iva kalpya-arthe naṣṭa-aanusāriṇā sarvas tathā unneyo na vā kaścit. tasya anusāriṇī || ukty-ādeḥ sarva-vit pretya-bhāva-ādi anusārī vyavahāra iti tasya tat-pratibandhe sati anusāreṇa ca keṣāñcit pratītiḥ. tathā ayam ananusāreṇa. na api sāmānya-lakṣaṇa-avabhāsināṃ anusāreṇa saṃhṛta-sakala-vyavaccheda-dharmair anusāreṇa sākāṅkṣatvāt sā a-parisamāpta-tad-arthā anusṛtya ete vṛkṣā iti sva-para-vikalpeṣv ekaanusṛtya pratyeti iti ko ’nayor avasthayor anusmarato na bhavati. asti vā anayor avasthayor anusmarati, an-anusmaran na yojayati, a-yojayan anusmaran na yojayati, a-yojayan na pratyeti ity anṛta-arthatā | vācaḥ kasyāścid ity eṣā bauddhaanṛta-arthatā | vācaḥ kasyāścid ity eṣā bauddhaanṛtam || dayālutvāt parārthaṃ ca sarva-ārambha’nṛtam api brūyād iti na asya vacanaṃ pramāṇam aneka-aṇu-vyatyaya-nimeṣa-tulya-kālatvād antyaaneka-aṇu-sambandhena nitiṣṭhati || eka-aṇvaneka-artha-abhisambandhe viruddha-vyaktianeka-artha-grahaṇān niyamas tataḥ || ekayā aneka aneka-artha-pāṭhāt. rūḍher apy ekāntena ananeka-artha-bheda-sambhave tad-eka-artha-bhedaaneka-artha-sāmānya-abhidhānaṃ ca pratipādya aneka-artha-sāmānye śabda-prayogam upadarśya aneka-arthakriyā-darśanāt, yathā pradīpasya aneka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ || aneka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ || aneka-avayava-ātmakaṃ vā syād an-avayavaṃ vā. aneka-avayava-ātmatve pṛthak teṣāṃ nirarthatā | (2 aneka-avayavaṃ vākyam. eka-avayava-pratipattyā ca aneka-avayavatva-hānir vākyasya iti sakṛt sarvaaneka-ākāra-ayogād ekasya atiprasaṅgāc ca. tasmān aneka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ aneka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam aneka-ātmakaṃ bhāvam eka-ātmatvena darśayat | tad aneka-ātmatva-doṣataḥ || abhyupāye ’pi bhedena na aneka-ātmā kalakalo na śrūyeta. dhvanayaḥ kevalaṃ aneka-upakāra eva syāt. an-ābhoge ’-sāmarthyam aneka-upakāra-sādhanam. upakārasya arthaaneka eka-śabdena ucyeta. ko virodhaḥ syāt. uktam aneka ekasya kārakaḥ sa teṣām a-bhinnaḥ svabhāvaḥ. aneka ekena vyavahāra-artham eva. yathā śābaleyo aneka-kārya-kāriṇas tathābhāva-jijñāsāsu aneka-kṛt || arthaṃ pūrvaṃ ca vijñānaṃ gṛhṇīyād aneka-kṛd eko ’pi tad-bhāva-paridīpane | a-tataneka-kṣaṇa-nimeṣa-anukrama-parisamāpteḥ, varṇa’neka-grahaḥ sakṛt | sanniveśa-graha-ayogād aaneka-janmanāṃ doṣāṇām eka-utpatti-virodhāt. na ’neka-darśanaḥ | krameṇa api na śaktaṃ syāt aneka-deśe yugapad ādhīyate. pūrva-ādhāra-tyāge tu aneka-dharma-abhyupagame ’pi yas tadā tena vādinā aneka-dharmāṇaḥ pratīyante. te ’pi śabdāḥ sarva’neka-prakāra uktaḥ. tasya a-gatyā tad-viruddhaaneka-prakāra uktaḥ. svārtha-anumāna-paricchedo ’neka-prakāro doṣaḥ. tena eva sā śabda-śaktir aneka-pratiṣedhāt. ataḥ so ’pi na samūhas tasya aneka-pratyaya-upadheya-viśeṣatvam iti na nir-

aneka SV_11923 PV_03231 PV_03102 SV_12612 PV_02106 V3_00405 V3_00609 SV_09022 SV_03505 SV_13221 SV_13218 VN_00612 SV_02503 SV_03930 SV_08320 VN_06311 PV_03248 PV_02105 PV_02110 SV_04427 SV_06910 SV_08307 V3_09409 SV_04207 PV_02109 SV_08525 SV_07509 SV_04927 SV_06917 SV_04317 SV_11920 SV_12801 PV_02104 SV_11929 PV_03230 SV_06921 PV_03409 PV_02086 PV_02285 SV_02007 SV_05212 SV_05418 SV_05213 SV_06709 PV_02178 PV_03197 SV_04511 V1_03903 SV_11928 PV_03359 VN_00614 VN_00612 VN_00613 PV_03043 PV_03490 SV_11921 PV_04253 VN_00819 PV_03206 SV_04317 VN_04312 PV_03078 HB_01003 PV_03065 HB_01010

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anukrama-grahaṇāt. eka-varṇa-grahaṇa-kāle ca yataḥ | tad-bheda-unnīta-bhedā sā dharmiṇo bhāvāt pūrva-siddhaḥ sa ca aindriyāt | na artha-niveśasya ekasya api vākyasya aneka-artha-grahaṇān niyamas tataḥ || ekayā -a-vyavacchinna-svabhāva-antara-virahād -ādiṣu bahu-mukhair upanyāsair ekatvatayo rūpayoḥ svabhāva-bhedo ’pi syāt. eka-bāhya-tattvo buddhi-pratibhāsa-vaśād eko saṃskāra-viśeṣāc chruti-niyama indriyāṇām -bhedād bhinnatvād eka-artha-niyamo yadi | āyāse vata ayaṃ tapasvī padārthaḥ patito vyavasthitam a-miśram eva. artha-antaram apy -vṛttis tataḥ sāmānyam ity atra ucyate. viśeṣebhyas tad-udbhavaḥ ||165|| tat-kāryam -sādhana-vacana-vat. yathā ekasya arthasya -jñā jñāna-ākāra-arpaṇa-kṣamam || kāryaṃ hy -vyaktis tad-dhetor nitya-sannidheḥ || na sakṛj janma dhiyāmataḥ || yady eka-kāliko dīpa-tejo maṇau yathā ||81|| tatra eka-kāryo ity upekṣanīyāḥ. atha eka-vṛtter ity asti svabhāva-anvayaḥ. yady eka-ātmatayā idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir bhedād a-bhinnā ity ucyante, ekena vā || tad dhetus tādṛśo na asti sati vā nir-viṣayam eva khalv idaṃ mithyā-jñānaṃ yad vyaktir vṛttiḥ sāmānyasya iti. a-vṛtter na kiṃ tarhi tad eva idam iti. tan na tad ekam iti tasmin na yujyate ||143|| yad etad ekam -sthititvāt, na vastu-bhedāt, tasya ekasya vākyaṃ ca eka-avabhāsi mithyā eva. ekaiṣyante. pratyekaṃ sārthakatve ’pi mithyāapi sāmarthye yugapad bahu-sambhavaḥ || na pada-ādi. a-bheda-pratibhāsanād buddhes tadbhavet sambandhi-saṅkaraḥ || śabda-ādīnām iṣyate. anityatve ’parāpara-utpatter ’rthasya bāhyasya dṛśya-adṛśya-bhidā kutaḥ | vā gatiḥ || na asty eka-samudāyo ’smād || nirodha-dharmakaṃ sarvaṃ tad ity-ādāv iti iyaṃ trividhā apy ukta-anupalabdhir teṣv eka-vijñāna-a-kāraṇatve kāraṇam ucyate. na bhinneṣv iti cen matam | (107ab) na brūmo a-bhinna-buddhi-kṛt | (103ab) na brūmo kecic chabdāḥ kvacin niveśyante. tatra yady nityaṃ vā janakaṃ katham || tasmād -gocaram || atha eka-āyatanatve ’pi na svato ’rthāḥ pāramārthikāḥ | rūpam ekam tad-rūpaṃ na asti tattvataḥ | yasmād ekam viśeṣa-an-upalakṣaṇatvāc ca. na apy tad-rūpaṃ na asti tattvataḥ | yasmād ekam anekaṃ sambandhinam upakaroti tair eva padārthaḥ patito ’neka-sambandhinam upakṛtya tebhyaḥ samāśaṃsan. sa yaiḥ śakti-bhedair sāmānye ’-vastu-lakṣaṇam | kāryaṃ cet tad apy eṣa varṇānāṃ doṣaḥ samanuṣajyate || mithyā eva. eka-anekatva-ayogāt. na hy ekam. tad dṛṣṭe kārye ’pi gamyate || ekaṃ katham -varti-vikāra-jvālā-antara-utpādanāni, krameṇa ca | na citra-dhī-saṅkalanam vastu-bhedāt, tasya ekasya anekatva-ayogāt, a-pratibaddha-artham apārthakam. yatra meya-bahutvād bahutā api vā || pramāṇānām hetv-antaram apekṣeta. bīja-ādi-vad eva a-prameyatvād asataś cen mataṃ ca naḥ || tv avasthā-viśeṣāḥ kāraṇa-kāraṇāni iti na

anekāntaḥ aneka-buddhi-vyatikramāt. kṣaṇikatvād buddhīnām. ’neka-rūpatā || te kalpitā rūpa-bhedā niraneka-rūpo vācyo ’sau vācyo dharmo vikalpa-jaḥ || aneka-vikalpa-sambhavāt. prakṛti-pratyayānām aneka-vijñāne buddhyā astu sakṛd eva tat | aaneka-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena aneka-vṛttyor virodhāt tathāvidha-svabhāvaaneka-vyavasthiteḥ pratibhāsa-viṣayatvāt. tathā ’neka-vyāvṛttaḥ śabdair viṣayī-kriyate tadaneka-śabda-saṅghātasya kalakalasya śrutir na syāt. aneka-śabda-saṅghāte śrutiḥ kalakale katham ||255| ’neka-sambandhinam upakṛtya anekaṃ śabdam ātmani aneka-sambandhe ’pi na tat teṣāṃ sāmānyam a-tadaneka-sambandhebhyaḥ kārya-dravya-ādibhyo nimitta aneka-sahakāri-sādhāraṇam eka-viśeṣa-apāye ’pi na aneka-sādhana-sad-bhāve ’py ekena eva tat-siddher aneka-hetutve ’py anukurvad udeti yat | tat tena aneka-hetur iti cen na a-viśeṣāt kramād api | na ’neko ’py eka-caitanya-kāraṇam | ekasya api na ’neko ’pi tad-a-kārya-anyatā-āśrayaiḥ | ekatvena aneko ’pi yady eka-śrutimān bhavet | (143ab) na anekaḥ kāryasya ekasya kārakaḥ | ātmā ekatra api anekaḥ, ko vā virodhaḥ karma-abhivyakter a-bhedaaneko janito ’-taj-janyebhyo bhedāt. kiṃ punar anekatā dhruvam | prāṇānāṃ bhinna-deśatvāt sakṛj anekatra eka-ākāram iti na tad-viṣayasya abhāvāt anekatra jñāna-hetuḥ. ata eva vyakter anyā atha anekatra paśyato ’pi bheda-saṃsarga-vad yuktam. anekatra vartamānam ekāṃ śrutiṃ vartayati tasya anekatva-ayogāt, anekasya ca ekatva-ayogāt, anekatva-ayogāt. na hy ekam. anekayā buddhyā anekatva-kalpanā | eka-avayava-gatyā ca vākyaanekatvasya tulyatvāt prāṇa-apānau niyāmakau | anekatvasya niṣetsyamānatvāc ca. tan na vastu. anekatvāt siddho ’neka-grahaḥ sakṛt | sanniveśaanekatvād bheda-vad eka-pratyaya-ayogāt. nityasya anekatve ’ṇuśo bhinne dṛśya-adṛśya-bhidā kutaḥ || anekatve ’pi pūrva-vat | a-viśeṣād aṇutvāc ca na anekadhā | anumāna-āśrayo liṅgam avinābhāvaanekadhā | tat tad-viruddha-ādy-a-gati-gati-bheda anekam api yady ekam apekṣya a-bhinna-buddhi-kṛt | ’nekam eka-kārya-kṛn na bhavati iti, kiṃ tarhi na ’nekam ekaṃ pratyayaṃ na janayati bhedād iti. na anekam ekatra upayujyeta, tad avaśyaṃ tatra anekam ekasmād bhinna-kālaṃ na jāyate | kārya-ananekaṃ gṛhyate sakṛt | sakṛd graha-avabhāsaḥ kiṃ anekaṃ ca teṣu buddher upaplavaḥ ||87|| bhedas anekaṃ ca rūpaṃ teṣāṃ na vidyate ||50|| sādharmya anekaṃ pada-ādi. a-bheda-pratibhāsanād buddhes anekaṃ vā rūpaṃ teṣāṃ na vidyate || sādharmyaanekaṃ śabdaṃ kiṃ na utthāpayati. evaṃ hy anena anekaṃ śabdam ātmani tebhyaḥ samāśaṃsan. sa yaiḥ anekaṃ sambandhinam upakaroti tair eva anekaṃ anekaṃ syān naśvaraṃ ca na tan matam || vastuanekayā tad-grahaṇe yā antyā dhīḥ sā anubhūyate | anekayā buddhyā krameṇa grahaṇa-ayogāt. na ca tad anekasmāt kleda-vad dugdha-vāriṇaḥ | drava-śakter anekasya api cakṣur-āder eka-vijñāna-kriyāanekasya ekayā a-grahāt || nānā-arthā ekā bhavet anekasya ca ekatva-ayogāt, vyatiriktasya ca anekasya padasya vākyasya vā paurvāparyeṇa yogo anekasya vṛtter ekatra vā yathā | viśeṣa-dṛṣṭer anekānta iti cet, syād etat – bīja-ādayo ’ṅkuraanekānto ’-prameyatve hy abhāvasya api niścayāt | anekāntaḥ, kṣaṇikeṣu bhāveṣv aparāpara-utpatter

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anaikāntika

PV_02217 doṣa-virodhinaḥ || sa-ātmatvena an-apāyatvād anekāntāc ca bhasma-vat | yaḥ paśyaty ātmānaṃ PV_02155 aṅga-rūpa-ādy api iti cet || na sarveṣām anekāntān na ca apy a-niyato bhavet | a-guṇaV3_05707 kvacid aparaṃ kiñcin nibandhanam asti. sa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ PV_03144 api kathyatām | sāmyād akṣa-dhiyām uktam anena anubhava-ādikam || viśeṣaṇaṃ viśeṣyaṃ ca V3_10712 ity a-pratiṣedhaḥ. sva-ātmani svasaṃviditena anena aparatra pariccheda iti cet, nanv evam NB_03059 -indriya-āyur-nirodha-lakṣaṇasya maraṇasya anena abhyupagamāt, tasya ca taruṣv a-sambhavāt. SV_14607 kasyacid bhāvasya eva pratīteḥ. tathā ca anena artha-antara-bhāva eva uktaḥ syāt. na tayoḥ SV_15523 -artha-upanibandhanaṃ vākyam evaṃ niyuñjānam anena arthena yojayāmi iti parārtha-paratāV3_12606 -grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena asato niścinvatā prameyā vaktavyāḥ. na hi HB_01803 an-ādṛtya etat prasahya kuryāt. evaṃ hy anena ātmanaḥ sāmarthyam api darśitaṃ bhavati. PV_04127 artha-niyamaḥ saṅketa-anuvidhāyinām | na ity anena uktam atra eṣāṃ pratiṣedho virudhyate || SV_09719 kāryam a-kāryaṃ vā a-vināśini | (193ab) anena udāharaṇam anayor darśayati. tatra anvayī SV_09407 bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede V3_07203 bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede PV_04151 ca dharmiṇaḥ | bādhā-sādhya-aṅga-bhūtānām anena eva upadarśitā || tatra udāhṛti-diṅ-mātram V3_02502 āha. na, svarūpeṇa eva nirdeśya ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi V3_02705 -anityatva-abhāvam api sādhayati iti. anena eva ca anumāna-kāle śāstra-an-āśrayaPV_04078 dharmiṇaḥ | svarūpeṇa eva nirdeśya ity anena eva tad gatam || siddha-sādhana-rūpeṇa SV_14311 -sāmarthyāni. sarva-pratibandhe ca nanv anena eva dravyaṃ vināśitaṃ syāt. sarva-śaktiVN_04207 -vādina iti. sa sarvo nirarthaka-abhidhāyy anena eva nigrahasthānena nigraha-arhaḥ. na ca SV_16409 -kāvya-ādi-vat. a-śakti-sādhanaṃ puṃsām anena eva nirākṛtam ||310|| pratipāditā hi puruṣa SV_16926 ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | (320ab) anena eva nirvarṇyamānaḥ. manuṣya-atiśāyi-puruṣaSV_14902 hetuko bhavati ity api viruddham iti. so ’py anena eva pratyākhyātaḥ. kasyacid bhāva-anSV_17603 kiṃ yathārthā na vā iti. tena na yuktam anena kasyacid vacanena kiñcin niścetum. tasmān SV_07908 pratipattim antareṇa adṛśya-rūpatvāt. api ca anena kim a-sambhavad abhisamīkṣya evaṃ bahvVN_00915 iti pūrvakā eva iyam anupalabdhiḥ. tasmād anena kvacit keṣāñcid asad-vyavahāram SV_05122 eva gṛhyeta, a-pratītā eva vyaktiḥ syād anena jñānena. tadā kadācit sambaddhasya aSV_06712 apy asya āyāsasya kiñcit sāphalyam. kevalam anena tatra yogyās te ’rthāś codanīyāḥ. ta ekena PV_03525 api na śaktaṃ syāt paścād apy a-viśeṣataḥ || anena deha-puruṣāv uktau saṃskārato yadi | SV_09710 bhavati yady asya abhāve na bhavet. tad anena dvividhasya api sādhana-prayogasya gamakatā V2_07509 bhavati, yady asya abhāve na bhavet. tad anena dvividhasya api hetor gamya-gamakatāVN_06607 kathāṃ prasañjayati. pratijñātaṃ khalv anena na asad āvir-bhavati, na sat tiro-bhavati VN_05605 ado vaktavyam. tasmāt tāvad vaktavyam, yāvad anena na gṛhītam, na trir eva. a-grahaṇa-sāmarthye SV_08926 a-pariniṣṭhānād ākulaṃ pralapanti. tad apy anena nirastaṃ svabhāvena ekānta-bhedāt. tadSV_14529 yadi hi kasyacid bhāvaṃ brūyāt, na bhāvo ’nena nivartitaḥ syāt. tathā ca bhāva-nivṛttau PV_04226 ’sti so ’satsu ca na vidyate | jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ || deśaV2_05413 ’sti so ’satsu ca na vartate | jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ ||18|| HB_01508 iti tasya na kadācid apy anyathā-bhāvaḥ. anena nyāyena sarvatra hetu-phala-bhāvaVN_04414 iti. na śabda-anvākhyānaṃ vyartham, anena padena go-śabdam eva pratipadyate, goVN_00615 anekaṃ śabdaṃ kiṃ na utthāpayati. evaṃ hy anena parampara-anusāra-pariśramaḥ parihṛto SV_12623 -sādhane te tulyāḥ sarvatra iti kim anena pariśeṣitam. tathā ca sarvo vyavahāro VN_06714 sva-doṣaṃ paratra upakṣipati. ayam eva doṣo ’nena prakaraṇena ucyata iti cet, eṣa VN_02616 nigraha-arhaḥ, na pratipakṣa-dharma-anujñayā anena prakāreṇa pratijñā-hāneḥ. pratijñā-arthaVN_02517 pratijñā-hānau viśeṣa-pratiniyamaḥ kiṃ kṛto ’nena prakāreṇa pratijñāṃ tyajataḥ pratijñā-hānir VN_02808 pratijñā-sādhanāya upādadīta. upādadatā ca anena pratijñā-mātreṇa siddhir iṣṭā bhavati, SV_03420 -uditaḥ sarvaḥ prasaṅgaḥ samāna iti tad apy anena prativyūḍham. tatra hy artha-antaram PV_03273 tato hīyeta bhoktṛtā || kārya-kāraṇatā anena pratyuktā a-kārya-kāraṇe | grāhya-grāhakatā HB_02301 saty asya vināśe vināśa-svabhāvena eva anena bhavitavyam. tathā api vyartho vināśa-hetur SV_04208 janito ’-taj-janyebhyo bhedāt. kiṃ punar anena bheda-lakṣaṇena sāmānyena svalakṣaṇaṃ V3_01005 iti cet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’nityaḥ, V3_09306 atha kā iyam a-vyaktiḥ. adṛśya-ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo ’py anityāḥ PV_03463 || liṅgaṃ sā eva nanu jñānaṃ vyakto ’rtho ’nena varṇitaḥ | vyaktāv an-anubhūtāyāṃ tadV3_10402 ity uktam. itaretara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ prathayatā asattā eva SV_09118 na iha ghaṭo na idānīṃ na evam ity uktau na anena sambandho ’sti, na etad dharmā vā iti V3_11401 a-saṃhata-para-upakāra-niyama-abhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa VN_03701 -sādhana-sāmarthyaḥ saṃśaya-hetutvād anaikāntika eva. prasādhite tu sāmarthye gotve ’V3_12405 atiprasaṅgo hy evaṃ syād ity asādhāraṇa- anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api khalu NB_03068 tathā, asya eva rūpasya sandehe ’py anaikāntika eva. yathā a-sarvajñaḥ kaścid VN_03008 yad ubhaya-pakṣa-pratipannaṃ vastu, tena anaikāntika-codanā iti. atra api pratijñāyāḥ VN_03707 ubhaya-pakṣa-sampratipannena vastunā anaikāntika-codanā iti, tatra apy avaśyaṃ saṃśaya VN_03615 uttaraṃ para-pakṣe sva-siddhena gotva-ādinā anaikāntika-codanā iti, tad a-sambaddham eva. VN_03001 para-pakṣe sva-siddhena gotva-ādinā anaikāntika-codanād virodhaḥ, yaḥ para-pakṣaṃ sva SV_01212 atiprasaṅgāt. tat kathaṃ vaidharmya-vacanena anaikāntika-parihāraḥ. tasmād vyāvṛttim icchatā V2_09310 tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha- anaikāntika-pratipakṣeṇa iti, yad vaidharmyaSV_01107 tāvan nyāyo yad ubhayaṃ vaktavyam, viruddha- anaikāntika-pratipakṣeṇa iti. vaidharmya-vacanam

anaikāntika SV_01108 V2_09311 VN_03511 V3_10607 V3_09111 V3_04609 V3_11012 PV_04207 V3_11206 NB_03093 NB_03096 VN_03007 VN_03708 NB_03080 VN_01809 VN_00522 V3_11601 V3_04610 V3_10104 VN_00209 NB_03066 SV_00704 VN_02112 VN_03704 VN_02901 SV_02123 V2_09110 VN_03709 VN_04006 V3_08007 VN_04004 VN_02902 SV_01102 V3_04505 V2_09306 NB_03109 NB_03107 PV_03111 V3_13604 V1_02210 VN_02807 V1_02411 VN_04012 VN_05906 PV_03112 PV_03006 PV_04020 V3_01002 PV_03514 PV_03261 PV_02249 PV_03212 PV_02076 PV_02075 PV_03124 V1_01401 PV_03361 V1_03907 V3_08203 SV_05317 V2_09204 SV_01015 PV_04269 V3_05803 SV_17324

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-pratipakṣeṇa iti. vaidharmya-vacanam -pratipakṣeṇa iti, yad vaidharmya-vacanam a-prasādhite vā tad-vṛtti-niyame tathā ekasya rūpasya asiddhau sandehe vā rūpasya asiddhau sandehe vā asiddho pratibhānāt syāt saṃśayaḥ, sa ca na ekāntena viprakṛṣṭe punar arthe ’bhāva-nirṇayo -mātram ādāya kevalaṃ vyatirekitā | uktā tena ayam apy ekasya rūpasya sandehād rūpayor ekasya asiddhāv aparasya ca sandehe sandigdham. anayor eva dvayo rūpayoḥ sandehe viruddhaḥ. ubhaya-pakṣa-sampratipannas tv apy avaśyaṃ saṃśaya-hetutva-mukhena eva -āder nivṛttiḥ. iti sandigdha-vyatireko siddher yan na aṅgam asiddho viruddho vyavahāraḥ. asad-vyavahāras tu tad-viparyaye ata eva anvaya-vyatirekayoḥ sandehād nirdiṣṭa-guṇa-niścayād eva ity a-niścito na vyavasthām apanudet. hetuś ca evaṃ na kaścid eva śaṅkāyāḥ. tato vyatirekasya sandehād ekasya rūpasya a-sapakṣe ’sattvasya asiddhāv -phala-śaktīnāṃ pariṇāma-anubandhini | sādhana-doṣāḥ punar nyūnatvam asiddhir etena sva-pakṣa-anapekṣa-hetu-prayogasya iha api yadi nivṛtta-ākāṅkṣe vādini paro na avaśyaṃ hetau bhāva iti tad-bhāva-hetor na avaśyaṃ hetau bhāva iti tad-bhāva-hetor api tulyam iti na ubhaya-siddha-itarayor kva upayujyate. yadi prāk-sādhana-vādī hetum pakṣa-dharmān āha. bheda-sāmānyayoś ca nigrahasthānam. atra api pūrvasya eva hetor ’naikāntikatām udbhāvayet, a-sādhana-aṅgasya viruddha-tat-pakṣyāṇāṃ nirāsaḥ, vyatirekasya viparīta-sandigdha-pratipatti-śruti-vat. -tat-pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayena sandehe vā yathāyogam asiddha-viruddhatata eva anvaya-vyatirekayoḥ sandehād bhāvo ’nitya ity abhidhīyate || yasya ubhaya||85|| mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, jānāty eva hi, jānan katham a-vikalatat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. ca nāma hinoter dhātos tu-śabde pratyaye kṛd-nigraha-antāyāṃ kathāyāṃ svayam eva kathāanityatā na kim | ṣaṣṭhy-ādy-ayogād iti ced -ādi-buddhi-vat || etena samaya-ābhoga-ādy-upagame ’py etat tulyam ity anavasthitiḥ || saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv ca tām | ko nāma anyo vibadhnīyād bahir-aṅgo ’kṣṇā na gṛhyeta kadācana || na hi saty api snehaḥ snihyan sa ātmani || upalambhabahuṣv api na sambhavaḥ || paricchedo bhraṃśa-ādayo gatāḥ | vikārayati dhīr eva hy sukha-duḥkha-jā || tayoś ca dhātu-sāmya-āder || saṃhṛtya sarvataś cintāṃ stimitena yataḥ saṃhṛtya sarvataś cintāṃ stimitena ekasya api tad-ātmanaḥ | asti iyam api yā tv ekasya api tad-ātmanaḥ | asti iyam api yā tv gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim aparādhaḥ kṛto yat tan na upakurvanti. kim ||65|| na hi bahulaṃ pāka-darśane ’pi sthāly||13|| na hi bahulaṃ pakva-darśane ’pi sthāly|| kāraṇāt kārya-saṃsiddhiḥ svabhāva||43|| kāraṇāt kārya-saṃsiddhiḥ svabhāvaphalānāṃ tulya-rasa-sādhana-vad eka-sthāly-

anaikāntika-pratipakṣeṇa. yady a-dṛṣṭi-phalaṃ tac anaikāntika-pratipakṣeṇa, yadi tena vipakṣe ’’naikāntikaḥ, a-vṛttau vā asādhāraṇaḥ. viruddhaanaikāntikaḥ. katamasya ekasya. vyatirekasya. ’naikāntikaś ca hetvābhāso bhavati. dharmianaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa-guṇa ’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu-kāmate anaikāntikas tasmād anyathā gamako bhavet || anaikāntikaḥ. dvayor viruddho ’siddhau ca, yathā ’naikāntikaḥ. yathā vīta-rāgaḥ kaścit sarvajño vā, ’naikāntikaḥ. yathā sa-ātmakaṃ jīvac-charīraṃ anaikāntikaḥ, yad ubhaya-pakṣa-pratipannaṃ vastu, anaikāntiko vaktavyaḥ. tad a-samarthite ’nyatra ’naikāntiko vacana-ādiḥ. dvayo rūpayor viparyaya’naikāntiko vā hetvābhāsaḥ. tasya api vacanaṃ ’naikāntikaḥ, viprakṛṣṭe ’rthe pratipattṛanaikāntikaḥ, sādhya-itarayor ato ’-niścayāt. na anaikāntikaḥ syāt. na vai vastu-dharmaanaikāntikaḥ syāt. vipakṣasya api icchā-kṛtatvād anaikāntikaḥ syād dhetvābhāsaḥ. na apy a-darśanaanaikāntiko hetvābhāsaḥ. yathā śabdasya anityatva anaikāntikatā kārye pratibandhasya sambhavāt ||8|| anaikāntikatā vādinaḥ sādhayitum iṣṭasya arthasya anaikāntikatā vyākhyātā, so ’pi sva-abhimata’naikāntikatām udbhāvayet, a-sādhana-aṅgasya anaikāntikatvam. tan na artha-antara-nimitto anaikāntikatvam. bhāva-mātra-bhāvitve siddha-anya anaikāntikatvair viśeṣaḥ. yad apy uktam, dṛṣṭānta anaikāntikam uktvā datta-uttara-avasaraḥ, tena anaikāntikayor aikāntikatāṃ bruvāṇaṃ prativahan anaikāntikasya abhidhānān nigṛhīte hetv-antaraanaikāntikasya abhidhānān nigrahasthānaṃ vādinaḥ, anaikāntikasya tat-pakṣasya ca śeṣavad-ādeḥ. anaikāntikasya tu pakṣa-dharmatvam eva, aanaikāntikasya. dvayor ity eka-prasiddhaanaikāntikās trayo hetvābhāsāḥ. anaikāntikāḥ. sādhya-itarayor ato niścaya-abhāvāt. anta-vyavadhi-sattā-sambandha-vācinī | anityatāantaḥ, ayoniśo-vikalpānām a-pratiṣṭhānāt. yathā antaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ vijñānaantaḥ-karaṇaḥ pratijñām eva pratijñā-sādhanāya antaḥ-karaṇatva-ādayo ’pi tan-nibandhanā na vā aantaṃ padam. padaṃ ca nāma-ākhyāta-upasargaantaṃ pratipadyata iti. idam api yadi pūrva-pakṣa antayoḥ sa kathaṃ bhavet || sattā-sambandhayor antar-aṅga-anurodhataḥ | ghaṭa-utkṣepaṇa-sāmānyaantar-aṅgaṃ tu sāmarthyaṃ triṣu rūpeṣu saṃsthitam antar-aṅgam artha-siddhau sāmarthyam avasthitam, ’ntar-aṅgikām || bāhyaḥ sannihito ’py arthas tāṃ antar-aṅge ’rthe śakte dhīr bāhya-darśanī | artha antar-aṅgeṣu prakṛtyā eva anurajyate | ’ntar anyo ’yaṃ bhāgo bahir iva sthitaḥ | antar-artha-viśeṣa-jā || śārdūla-śoṇita-ādīnāṃ antar-arthasya sannidheḥ | etena sannipāta-ādeḥ antar-ātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā antar-ātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā antar-upaplava-samudbhavā || doṣa-udbhavā antar-upaplava-samudbhavā ||52|| doṣa-udbhavāt antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena antar-gaḍunā sāmānyena. yathā-sambhinnānām apy antar-gata-mātreṇa pākaḥ sidhyati, vyabhicāraantar-gamana-mātreṇa pākaḥ sidhyati, vyabhicāraantar-gamād iyam | hetu-prabheda-ākhyāne na antar-gamād iyam | hetu-prabheda-ākhyāne na antar-gamād dṛṣṭa-vad a-dṛṣṭa-taṇḍula-pāka-sādhana

antar V3_05605 SV_10502 V3_07007 VN_06004 SV_05402 SV_00623 V3_08206 V3_13701 VN_03612 V3_13610 VN_06008 VN_05910 V3_11606 VN_03717 VN_06105 V3_13703 NB_03090 VN_02022 V1_00202 VN_03717 VN_03719 VN_06719 V3_11607 V1_01501 PV_03427 PV_03336 SV_03312 SV_12810 PV_03228 SV_02709 SV_02712 SV_16525 SV_16527 VN_00721 V3_08801 SV_13020 V3_05103 SV_12817 V2_07905 PV_03138 VN_03602 V3_08208 SV_00625 V3_08304 SV_00708 V1_04110 PV_02179 SV_07526 NB_02036 SV_03204 HB_01004 SV_01516 HB_01712 HB_01908 SV_12806 HB_02110 HB_00506 VN_03715 HB_03203 HB_03209 SV_12904 V3_04001 SV_13829 V1_00310 SV_13902

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sa kiṃ na udāhṛtaḥ. so ’pi svabhāva-hetāv kārya-anumāna-lakṣaṇatvāt svabhāva-hetāv etat – svabhāva-anupalabdhiḥ svabhāva-hetāv -pratipattir apratibhāyām artha-antare vā kvacit pratibandhaḥ, sa sarvo janyatāyām eva -utpādo ’numīyate sa kathaṃ trividhe hetāv -utpādo ’numīyate, sa kathaṃ trividhe hetāv ity uktam. tāny api kenacil leśena āsv eva sarva ete sādhana-virodhā hetvābhāseṣv eva na hy evam-ādīni yathokta-lakṣaṇāsu jātiṣv -pratipattir hetvābhāseṣv apratibhāyāṃ vā syāt. tathā ca idam artha-antara-gamana eva ayogād yathā saṃśete, tathā iha api sarva-anantar-bhāvād dṛṣṭāntasya api hetāv yat kiñcit pralapati, tadā kathaṃ hetvābhāsasāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’nsa iha kasmān na uktaḥ. anayor eva tu dharmaḥ pṛthag an-ukto ’pi sādhya-dharme pramāṇam asti. pramāṇasya sato ’tra eva -prasaṅgāt. dṛṣṭānta-ābhāsānāṃ hetvābhāseṣv yo dṛṣṭānta-sādhyo ’rthas tasya hetāv kathā-prasaṅgād iti. idam api hetvābhāseṣv -saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, vikalpaḥ saṃvidita upayann apayaṃś ca kva -vat | buddheś ca grāhikā buddhir nityam bāhyo ’sti kevalaḥ || kasyacit kiñcid eva asya asti iti. yadā punar vyavacchedana yujyate | (250ab) atha mā bhūd avayavatat tena eva hi gṛhyate || svato vastv||46|| na kevalaṃ pratyakṣa-dṛṣṭe pramāṇa-vyatirekāt sarva-dharma-niścaya iti pramāṇatan na, atīndriyeṣv a-dṛṣṭa-ādiṣu pramāṇaupayācyate. anyathā saty api tasmin pramāṇa-śabda-virodhāt ta eka-rūpāḥ samudāyana janakatvād iti cet, sthiter arthavyavadhāne tu hetv-abhāvāt samartha-kṣaṇavyavadhāne hetv-abhāvāt samartha-kṣaṇarūpasya saṅghāte ’py a-sambhavāt. artha-prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇasakṛd dhiyaḥ || pratibhāsa-a-viśeṣaś ca sa-doṣasya prāk prasaṅgena parājitasya doṣasamarthena kārya-utpādo ’numīyate | arthayaḥ samagreṇa kārya-utpādo ’numīyate | arthana kārya-anumānam. yogyatāyās tu dravyana kārya-anumānam. yogyatāyās tu dravyasaṃvedanaṃ na sādhayati ity upalambhautpādato ’nyeṣu saṅgateṣv api hetuṣu || hetv-prasaṅgāt. na ca eka-vyakty-ātmano vyakty-bhāvī bhūtasya api bhāvasya vināśaḥ, hetvsarva-bhedeṣu tāvatā niścayo bhavati, kāraṇa’pi na kevalā janayanti, salila-ādi-kāraṇatathābhūtāḥ sidhyanti, guṇa-antarāṇāṃ kāraṇana sa sāhityam apekṣate, kāryaṃ tu pratyayapratyayatvam, tatra hetu-santānasya pratyayaca vākya-artha-pratipatter avayava-ādi-vad iti. sthira-hetu-vādinaḥ pratyaya-vṛtti-sādhanam anvaya-niścayaḥ, nimittatad-vacanena gamyamānasya tasmāt sādhana-vyavaccheda-vyāpti-sādhanād eva ca prakāraa-paricchedāt. atas tad eva pramāṇaṃ prakāraa-krameṇa ca vyāhartum a-śakyatvāt, gatyśrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-āder viṣaya-antarasya ca kasyacid vyañjaka-anvayāt. na hy atra dṛṣṭānto ’sti, sādhanavyaktir āvaraṇa-vigamo vijñānaṃ vā gaty-

antara antar-bhavati ity udāhṛta eva. tathā hi – na hy antar-bhavati iti vakṣyāmaḥ. sac-chabda-vyavahāra antar-bhavati iti, sā tad udāharaṇena eva udāhṛtā. antar-bhavati. nanu na avaśyaṃ sādhanaantar-bhavati, parabhāva-utpādane tad-an-upakārāt, antar-bhavati. hetunā yaḥ samagreṇa kārya-utpādo antar-bhavati. hetunā yaḥ samarthena kārya-utpādo antar-bhavanti iti cet, āsām api parasparam eṣa antar-bhavanti iti hetvābhāsa-vacanena eva uktāḥ. antar-bhavanti. na ca dūṣaṇāni, śabda-artha-anantar-bhavet. bhavati hy a-nibaddhena api kathāantar-bhaved a-samartha-sādhana-abhidhānād antar-bhāva-ayogāt saṃśayaḥ. a-pratipattir anantar-bhāva iṣṭo bhavati, tathā ca na dṛṣṭāntaḥ antar-bhāvaḥ. a-samarthita-sādhana-abhidhāna evam antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva antar-bhāvāt. na hy ayam ābhyāṃ sādhya-viparyaya’ntar-bhāvāt pakṣī-kṛta eva iti na pṛthag asya antar-bhāvāt pramāṇe (1bʼ) antar-bhāvād dṛṣṭāntasya api hetāv antar-bhāva antar-bhāvād dhetunā eva sādhita iti na antar-bhāvān na pṛthag vācyam. hetvābhāsāś ca antar-bhāve katham a-pratipattiḥ. evaṃ tarhi antar-bhāvyatām arthe buddhau vā. na arthe, antar-mukhā ātmani || yo yasya viṣaya-ābhāsas taṃ antar-vāsanāyāḥ prabodhakam | tato dhiyāṃ antara-a-nir-ākāṅkṣas taṃ jñātum icchati, tadā aantara-a-pratīkṣaṇena ekasmād eva avayavād vākyaantara-a-bhedād guṇa-āder bhedakasya ca | aantara-a-vṛttiḥ kvacit. yadā anumānam api vastu antara-a-vṛttiḥ. na hi tasmin niścite tad-ātmā aantara-a-vṛtteḥ. tad-a-sambhavād eva hy āgamas antara-a-vṛttāv a-pratipatteḥ. tataś ca kevalād antara-a-sambhāvinīm arthakriyām eva na kuryuḥ. antara-an-artha-antaratve upakāreṇa vyākhyāte. antara-an-utpatter jñāna-an-utpattiḥ. tasmāt antara-an-utpatter jñāna-an-utpattiḥ. pūrvaantara-an-utpatteś ca. śabda-utpāda-vādinas tāvad antara-an-upādānatā-lakṣaṇatvāc caramatvasya. antara-anantare katham | śuddhe mano-vikalpe ca antara-anapekṣaṇāt. viśeṣeṇa sādhana-avayavaantara-anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||63|| antara-anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||7|| antara-anapekṣatvād a-viruddham. uttara-uttaraantara-anapekṣatvān na virudhyate ’numānam. antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid antara-anumānaṃ syān na etan nityeṣu vidyate | antara-anvāveśo ’-vyakty-antaratva-prasaṅgāt. antara-apekṣaṇād iti. kārya-viruddha-upalabdhir antara-apekṣatvāt. anubhavo hi yathā a-vikalpaantara-apekṣatvāt, tadvad bhāvo ’pi vināśe syād antara-apekṣatvāt. viśeṣa-hetv-abhāve tu syād antara-apekṣam iti sahitebhya eva jāyate, na antara-apekṣā iti tataḥ svabhāva-antaraantara-apekṣā kāla-kṣepaś ca na syāt. tasya niṣantara-apekṣā vyaktaṃ kāraka-svabhāva-antaraantara-abhāva-upadarśanāt. vyatireka-niścayo ’pi antara-abhāva-prasaṅgāt. dṛṣṭānta-ābhāsānāṃ antara-abhāva-siddhiḥ, tasya tad-anyatayā aantara-abhāvaṃ sūcayati, tasmin dṛśyamāne dṛṣṭaantara-abhāvāc ca. na eva vākye varṇāḥ santi, tad antara-abhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, antara-abhāvāt. tat-kāraṇāni teṣāṃ vyañjakāni antara-abhāvāt tat-sādhanatve ca nidarśanaantara-abhāvāt. tatra na atiśaya-utpattir

antara SV_15828 SV_13826 SV_07805 SV_15502 VN_00310 HB_03307 V1_00909 SV_15218 PV_04035 SV_03510 VN_04007 VN_02812 SV_06610 PV_03195 SV_04806 PV_02096 V1_01515 V3_00501 V3_00504 V2_09008 SV_03511 VN_04115 V3_09404 V1_00812 HB_01406 V2_06706 HB_02204 HB_02110 SV_11706 V3_11407 PV_02115 SV_14206 VN_00819 SV_14820 SV_13015 V3_05012 VN_01502 VN_05315 SV_08908 SV_02926 PV_02250 HB_00905 SV_04817 VN_00620 SV_12325 VN_01321 VN_03804 VN_05910 VN_03805 VN_05418 VN_02017 V3_02806 VN_02102 PV_04157 PV_02112 VN_04005 SV_04617 PV_04087 SV_05322 SV_14208 V1_00804 SV_14613 V2_06911 HB_03801 SV_08005

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śabdas tv avaśyaṃ tal-lakṣaṇas tasya lakṣaṇa-atiśayāt kārakā eva. upakārakasya gatyniścayāt, tasya ca ekasya a-dṛṣṭa-ākāratu śabdānām etat syād eka-nivṛttau gaty-a-krama-yogena vyāptaṃ siddham, prakārasāmānyena pradarśane dṛṣṭānte ’pi pramāṇa-kṛte ca buddhi-janmany abhilāpa-smṛty’sti. a-sambhave ca vijātīyasya gatysāmānyena atha sammatam || tad eva arthana hy anyo dharmo dharmiṇo ’n-arthaeva nigṛhyate. a-datta-uttara-avasaraḥ, hetvlakṣaṇa-niyamo ’py a-sambaddha eva pratijñākatham eka-artha-buddhy-āśrayāḥ syuḥ. arthaca avaśyaṃ vikalpena anubadhyate || arthadoṣa-parihārasya kartum a-śakyatvāt, arthabhinno vyāvṛtti-bhedataḥ | syād an-artha-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣayaca abhyupeta-ādi-bādhā, svayam abhyupagama-vad iti pratipattir eva sā, na darśana-bhede ’pi dharmi-dharmatayā nimittaṃ bheda-vācinām iva dharma-vācinām api vyavaccheda-anurūpaṃ gṛhṇāti ity a-doṣa iti. na, arthaa-tal-lakṣaṇatvāt. vastv ekam eva avasthāa-smaratas tad-yojanā sambhavati, śabdaviśeṣasya kartum a-śakyatvāt, svabhāvaa-yogya-ātmanoḥ prāpti-parityāgayoḥ svabhāva-ādīnām agny-ādibhyo dravatva-ādi-svabhāva-antara-apekṣā vyaktaṃ kāraka-svabhāvaupādāna-apekṣād jñāna-janana-yogya-kṣaṇapratyupayogaṃ tebhya upakāryasya svabhāvana aṅgatāṃ yadi gacchati | hetur dehaeva, āhosvid artha-antaram. agner arthayathā pradīpasya vijñāna-varti-vikāra-jvālāyena svayaṃ na bhavati tena naṣṭaḥ. na artha-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇana hi svayaṃ svabhāvād a-cyutasya artha-prasādhana-mātraṃ na tatra api prasaṅgaarthaṃ bhinnam a-bhinnaṃ vā pṛcchann artha-prasaṅgāt, sva-svāmitva-vat. tasmād artha|| na vairāgyaṃ tadā apy asti sneho ’vasthātasya anyato ’bhinirvṛtteh. na api svabhāvajāty-artha-prasādhanaṃ ca parityajya artha-kāriṇa eka-śabda-vācyā bhavantu, kim artha-abhidhāyi dvayaṃ satyaṃ syāt. tatra arthana dravyasya pariṇatiḥ. na hy arthaeva uktāni iti na pṛthag vācyāni syuḥ. arthaeva vikṣepaḥ syāt. tathā ca idam arthana hi samarthe hetau sādhye ca siddhe ’rtha-ādinā a-nāntarīyaka-abhidhānaṃ vādino ’rthabhavaty eva nāṭaka-ādi-ghoṣaṇe ’rthamātraṃ sādhyam ākarṇanīyaṃ vā. anyathā arthaanyatra vā upanyāso vyākhyānaṃ vā arthaālāyās tolyatvād aṃśu-pāta-vat || dravya| anya-artha-āsakti-viguṇe jñāne ’n-arthaanaikāntikasya abhidhānān nigṛhīte hetvbalīvarda-doha-codanā-vat. na ca artha| kṛtya-antena abhisambandhād uktaṃ kālakaścid upakārako nāma, atiprasaṅgāt. artha-vināśāt (270aʼ) kim ity artha-antarād artha-jñāna-vat. sato ’pi vā tad-ātmana indriyaity uktaṃ syāt. na vai ghoṣa-sāmyād viṣayaabhāvāt, punar darśane ca bhāvāt, viśeṣasaṃyojya punaḥ pratibhāvatā puruṣeṇa hetvāśrayo dravyam. tasya karma-sāmānyasya śruty-

antara antara-abhāvāt. tatra yadi śabda-ātmanāṃ antara-abhāvāt. tad etac chabdeṣv api tulyam. antara-abhāvāt. tasmān na an-avayavam aneka-deśe antara-abhāvāt. te tv an-arthakā api syur iti na antara-abhāvāt. tena vyāpaka-dharma-anupalabdhir a antara-abhāvāt sā eva tad-anya-bhāva-upalabdhiḥ antara-abhāvāt siddham a-vikalpakaṃ pratyakṣam. antara-abhāvād iṣṭa-artha-siddhes tat-sādhanatvāc antara-abhāvād deha-an-āptau na sidhyati | vācyaṃ antara-abhidhānāt. na api sa eva, tad-vācinām iva antara-abhidhāne ’pi na nigraham arhaty a-virāmāt. antara-abhidhāne pratijñā-antaraṃ nāma antara-abhidhāyinaś ca an-ākṣepakāḥ, nirantara-abhisambandhāj jāyante ye ’ṇavo ’pare | antara-abhyupagame prayojana-abhāvāt, tad-arthasya antara-arthatve ’py a-karma-a-dravya-śabda-vat || antara-avadhāna-vaiguṇye ’nyatra vijñāna-anantara-avasthānāt. na, parīkṣā-kāle kasyacid anantara-avasthitasya doṣa-udbhāvanam. sa hi tasya antara-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ antara-ākṣepa-prasaṅgāt. tathā ca iṣṭaantara-āder nigrahasthānasya a-vacana-prasaṅgāt, antara-āveśād bheda-dṛṣṭir iti cet, sa eva antara iva. na ca artha-abhipāta-kṛte ’saty antara-utpatti-lakṣaṇatvād viśeṣa-utpatteḥ. antara-utpatti-hāni-nāntarīyakatvāt, nityaṃ tadantara-utpattiḥ pratyuktā. tatra api pūrvakasya antara-utpattir iti. na a-kāryasya apekṣā ity antara-utpattir eva ghaṭa-ādīnām abhivyaktiḥ. antara-utpattes tathā upayogināṃ nānā-svabhāvaantara-utpattau pañca-āyatanam aihikam || tadantara-utpattau bhavet kāṣṭhasya darśanam ||269|| antara-utpādanāni, anekasya api cakṣur-āder ekaantara-utpādād ity uktam. na hy atiśaya-utpattyā antara-utpādād vijñāna-hetavaḥ, an-upakāryasya antara-utpādād vijñāna-hetavaḥ. an-upakāryasya antara-utpāde ’nyathā-upalabdhiḥ, atiprasaṅgāt. antara-upakṣepaḥ, tad avaśyaṃ sādhana-aṅgaantara-upakṣepeṇa tatra kim iti dvi-mukha-buddhiḥ antara-upādhi-vāde ’pi samānaḥ prasaṅgaḥ. atha antara-eṣaṇāt | dveṣasya duḥkha-yonitvāt sa tāvan antara-karaṇe tad-avasthasya bhāvasya kiñcid iti antara-kalpanaṃ kevalam an-artha-nirbandha eva, antara-kalpanayā. bahavo ’pi hy eka-artha-kāriṇo antara-kalpane tad anyatra api tulyam ity artha-a antara-gatābhyāṃ nivṛtti-prādur-bhāvābhyām arthaantara-gamana-āder api hetor a-sāmarthya eva antara-gamana eva antar-bhaved a-samartha-sādhana antara-gamanaṃ kaścid ārabhate ’-samarthasya antara-gamanam eva iti sa nigraha-arhaḥ. na antara-gamanāt parājaya iti cet, anyasya apy aantara-gamanād avasādaḥ syāt. sa ca ayaṃ sādhyaantara-gamanān nigrahasthānam eva. tena jijñāsitaantara-gurutvasya gatir na ity aparo ’bravīt | antara-grahāt || śarīrāt sakṛd utpannā dhīḥ svaantara-cintā kva upayujyate. yadi prāk-sādhanaantara-codanena artha-antarasya lakṣaṇam. na hi antara-cchide || iha an-aṅgam iṣer niṣṭhā tena antara-janane ’pi tasya kiṃ tena. tasya tadantara-janmani kāṣṭham abhūtaṃ nāma na dṛśyate vā. antara-jñāna-utpattāv a-sāmarthyād atiprasaṅgāc antara-dṛṣṭo vidhiḥ sarvatra yojanām arhati. na antara-dṛṣṭāv anyathā prayoge viparyayāt, yathāantara-nidarśanena utkīlita-sādhana-sāmarthyas antara-nimittatvāt (158a) ca pākaḥ pāka iti hi

antara HB_00606 SV_02017 V2_08909 SV_02123 SV_02019 V2_08912 SV_06227 VN_01312 SV_06305 VN_06604 SV_00518 V2_06011 V2_06912 SV_12427 SV_12505 SV_12203 SV_03307 V3_13403 HB_01908 SV_13120 V3_05305 SV_14515 HB_01407 VN_01312 V3_06311 SV_01412 V2_09615 SV_01406 V2_09703 PV_04279 V3_01505 V3_01506 SV_14607 SV_14306 V3_01512 V3_11905 V3_01802 V3_01509 V3_01513 V3_01607 V3_01509 SV_04010 VN_04002 SV_14523 SV_01820 PV_04037 SV_01906 V3_01510 V3_01711 V3_01712 VN_01404 V3_01711 V3_01606 V3_01801 SV_03415 SV_14404 PV_02097 SV_10612 V3_06812 VN_06802 SV_02116 V2_09103 VN_03910 SV_12706 SV_05203

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-anvayena para-mata-apekṣam. pare hy artha-niyamaḥ kaḥ parasya anyathā paraiḥ | artha-niyamaḥ kaḥ parasya anyathā paraiḥ | artha-bhāva-hetor anaikāntikatvam. tan na artha-vat ||32|| ity antara-ślokau. api ca, arthaiti saṅgraha-ślokāḥ. api ca arthavastunaḥ kaścid bhāgo gamyate, śabdo ’rthapariṇāma iti. avasthitasya dravyasya dharmatad-viśiṣṭo gata ity ucyate. na punar arthalakṣayitavyam iti. yasya avasthitasya dharmaanupalabdhi-rūpatvāt. tatra apy arthaanupalabdhi-rūpatvāt. tatra apy arthadarśana-pratīter darśana-parāvṛttau ca arthaa-śakyatvāc ca. tasmād adhyayanam adhyayanakiñcid veda-adhyayanaṃ sarvaṃ tad-adhyayana243|| yathā ādyo ’pi pathika-kṛto ’gnir jvālāna syāt. tad apy asty eva. tathā hi bhedasādṛśya-mātreṇa arthānāṃ kenacid ātmapratyaya-antara-apekṣā iti tataḥ svabhāvasyāt. tasya pracyuteḥ. apekṣyāc ca svabhāva-saṃskṛtād indriyād anyato vā svabhāvaeva svayaṃ jāter ity apara-apekṣa-dharma-lakṣaṇatvād viśeṣa-utpatteḥ. svabhāvadravyasya dharma-antara-nivṛttir dharma-saṃsarge tasya abhāvāt. tasmād ayaṃ pramāṇatathā anyatra api sambhāvyaṃ pramāṇakathaṃ tad-abhāvaṃ na gamayet. pramāṇatad-abhāvaṃ kathaṃ na gamayet. pramāṇabādhā-sambhavāt. tathā anyatra api pramāṇasiddher vā dhruva-bhāva-vināśa-vat | pramāṇaapi. tathāvidhasya ca dehasya ghaṭād arthaapi sādhanaṃ na sambhavati, anyatara-arthabhāvasya eva pratīteḥ. tathā ca anena arthakasmān na dṛśyate ||270|| ko ’yam arthasyāt, ghaṭasya ātmanā tad-bhāva-arthaanyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antara-bhūtasya upagame syād anyatara-artha’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-bhāva-virodhāt. yadi dehād eva artha-antara-bhūtam iti sāmānyena anyatara-artha-artha-antara-bhāvaḥ, ghaṭasya svato ’rthaanyasya punar jñānasya rūpaṃ syād vyaktybruvato hetv-antaraṃ bhavati. sati ca hetv-anyatva-vikalpas tulyaḥ. tadā kim arthahi yat kṛtakaṃ tad anityam ity ukte ’n-arthatadvataḥ sādhanād dhvaneḥ || tathā arthaidam eva hi kāraṇasya kāraṇatvam, yad arthaan-abhyupagamād virodhāc ca deha eva arthasāmānyena artha-antara-bhūtam, artha-bhūta-dvaya-ayogāt. na vā kaścid artha’-tat-kāraṇatvāt, dharmasya dravyād arthaapi iti. tasmān na anyatarat sāmānyena arthatathā ghaṭa-śarīrayor anyatarad arthaśabdasya sādhanāt. tathā kasyacid arthamithyā-vikalpaiḥ. yathā ca na arthana ato ’nyā vidyate gatiḥ ||273 | an-artha| saṅkhyā-ādi tadvataḥ śabdais tad dharma| na syāt pravṛttir artheṣu darśana| na syāt pravṛttir artheṣu darśanaca nigrahasthānāni. kiṃ punar lakṣaṇakim anyayā. svabhāvena vā a-calasya arthakim anyayā, svabhāvena vā a-calasya arthavyaktaṃ parimitaṃ gṛhyate. tasya prakṛtyasty anyad vā iti śakyam avasātum, ākāratadvati pratipattir na syād artha-

antara antara-nimittam a-tad-bhāva-mātra-anvayinam api antara-nimitte vā dharme vāsasi rāga-vat ||32|| antara-nimitte vā dharme vāsasi rāga-vat ||63|| antara-nimitto dharmo bhāve ’vaśyaṃ-bhāvī ity anantara-nimitto hi dharmaḥ syād anya eva saḥ | (33a antara-nimitto hi dharmaḥ syād anya eva saḥ | (64a antara-nivṛtti-viśiṣṭān eva bhāvān āha ity-ādinā antara-nivṛttir dharma-antara-prādur-bhāvaś ca antara-nivṛttir viśeṣaṇa-bhūtā keṣāñcid arthānāṃ antara-nivṛttau dharma-antaraṃ pravartate, sā antara-niṣedhe kārya-kāraṇayor an-ubhayasya vā. antara-niṣedhe sādhye kārya-kāraṇayor anantara-parigrahāt, kali-māry-ādi-śabdānām iva antara-pūrvakam adhyayanād iti bhārata-adhyayane antara-pūrvakam ity api vyāptir na sidhyati. antara-pūrvako na araṇi-nirmathana-pūrvakaḥ. antara-pratikṣepa-a-pratikṣepau tayor dvayoḥ | antara-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt. antara-pratilambha ucyate. tatra sva-rasataḥ antara-pratilambhāt. na hy an-upakāry apekṣyata antara-pratilambhāt. na hy an-upakāry apekṣyata antara-pratiṣedha-arthaṃ tat-svabhāva-jñāpanena antara-prasava-sambhave ca na antyaḥ syāt. tataś antara-prādur-bhāvaś ca pariṇāmaḥ yat tad dharmaantara-bala-utpanno ’n-akṣa-liṅga-āśrayo antara-bādhanam | (20ab) lakṣaṇa-yukte bādhāantara-bādhanān na ubhaya-vyavacchedaḥ. anyonyaantara-bādhā cet (19c) atha api syād ubhayaantara-bādhā sambhāvyeta. lakṣaṇa-yukte bādhāantara-bādhād vā sa-apekṣa-dhruva-bhāva-vat || antara-bhāva-an-abhyupagame sāmānyena api antara-bhāva-abhāvāt. dvayor hi tathābhāvaantara-bhāva eva uktaḥ syāt. na tayoḥ parasparaṃ antara-bhāva-kāṣṭha-darśanayor virodhaḥ. tatantara-bhāva-virodhāt. yadi dehād eva arthaantara-bhāvaṃ gamayati ity uktam. buddhy-ādayo antara-bhāvaḥ. etena iṣṭa-sādhyatva-vacanena antara-bhāvaḥ, ghaṭasya svato ’rtha-antaraantara-bhāvaḥ syāt, sa eva tathā ucyeta. anyatara antara-bhāvas tayor ekasya tathā-abhyupagame syāt. antara-bhāvasya an-abhyupagamād virodhāc ca deha antara-bhāvinaḥ. tataś ca jñāna-antaraṃ vyaktyantara-bhāve pūrvasya hetor a-sādhakatvān antara-bhāve bhāvo na dṛśyate, ’n-artha-antaratve antara-bhāve vyaktam ayam asya svabhāvas tanantara-bhāve syāt tadvān kumbho ’py anityatā | antara-bhāve svabhāva-upadhānam. kāryasya api tad antara-bhūta iti sāmarthyena vākya-arthaantara-bhūta-dvaya-ayogāt. na vā kaścid arthaantara-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. antara-bhūtatvāt. artha-antaratve ’pi dharmaantara-bhūtam, artha-antara-bhūta-dvaya-ayogāt. antara-bhūtam iti sāmānyena anyatara-artha-antaraantara-bhūtasya upagame syād anyatara-arthaantara-bhūtā kriyā asti tat-samavāyo vā tat antara-bhūto vināśaḥ kāṣṭhāt. tad eva tad bhavati. antara-bhedakam || śrutis tan-mātra-jijñāsor anantara-bhediṣu ||207|| atīta-a-jātayor vā api na antara-bhediṣu ||55|| atīta-a-jātayor vā api na antara-yogād dhetvābhāsā nigrahasthāna-bhāvam antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa ca antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa ca antara-rūpa-samanvaya-abhāve saty ekaantara-vat. anya-a-sambhavi kāryaṃ gamakam iti antara-vat. eka-vastu-sahāyāś ced vyaktayo jñāna-

antara V2_06806 HB_02408 HB_02409 SV_05010 SV_03119 SV_07523 SV_07525 SV_15508 SV_06412 VN_03713 SV_15010 SV_15504 V3_11910 NB_02043 V2_04910 V3_00607 V3_00405 SV_13507 HB_00213 SV_07922 V1_02212 V3_05907 SV_16626 SV_02705 SV_02610 SV_15514 SV_16624 V1_04310 PV_03440 SV_06109 SV_06302 VN_05805 VN_06507 SV_06226 SV_11520 SV_09820 V2_07709 V3_00303 SV_17118 V2_06408 V1_01913 SV_08225 SV_17313 V3_02607 V3_04009 V2_05103 V3_05805 V2_07209 V2_05603 V1_03210 V2_05710 V3_10601 V1_02806 V3_02301 SV_06516 V3_05603 V1_04302 V1_03910 V3_09705 SV_02018 V1_03712 V1_03606 V2_10005 V3_06407 V3_03911

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anyathā an-upakāriṇo ’napekṣā syād viṣayasvabhāva iti sakṛd api tato na bhaved arthajanayed a-taj-janana-svabhāvatvāt sāmagrya-viṣayī-kṛtasya a-śakya-samāropāt, ākārayat tan-niścayanam. tac ced ākāraeva khalu rūpasya anyatvaṃ yan na tad ākāraan-anyat tad eva tad bhavati. a-tattve vastv-kṛtaḥ, puruṣa-upadeśa-apekṣaṇāt, artha’py asya bheda iti bheda-upādhitvād dravyanigrahasthāneṣu uktā iti, tad apy avayavaca dūṣitā ||283|| ukto hi sambandha-arthaiti cet. eṣa puruṣa-vyāpāraḥ syāt. arthapūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣayasaṅgraham upayānti. pāramparyeṇa arthaanvaya-apekṣaṇāc ca. itarat punar bhedaprasidhyati. ekasya tu yathokta-svabhāva-eka-dravya-saṃsarga-a-vyavacchinna-svabhāvaprasaṅgaḥ. teṣāṃ ca na vyavasthānaṃ kramavā kṛtakatvasya. sa-dhūmaṃ hi pradeśam arthaviśeṣa-pratyayāś ca yathāsvam artha-prasaṅga iti cet, na, tasyāḥ sāmagryā eva anyathā saṃvedanasya api saṃvedanasyāt. tasmān na asty atīndriyeṣu pramāṇatasmān na a-dṛṣṭa-grahaṇāya dṛṣṭe pramāṇasākalya-paricchedāt tatra an-avakāśā pramāṇana asty atyanta-parokṣe ’rthe pramāṇa-ālambana-pratītaye pramāṇam āgamaḥ. pramāṇaanyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇaa-vyaktam akhilaṃ jagat || vyakter vyaktysyāt, bhavatu nāma ghaṭa-ādi-śabdeṣv arthanirdiṣṭaḥ. sa hi taṃ bhedaṃ kathayann arthaasaty api guṇa-atiśaye nigrahasthānahetvābhāsebhyo bhidyate. avaśyaṃ hi viṣaya-vyāvṛttir niveśyata iti. sa eva ayam arthavyakti-vāciṣu, sarvadā jāti-codane viśeṣa-hetūnāṃ hetuman-nāśa-vādinām ||195|| ity nāśa-hetūnāṃ hetuman-nāśa-vādinām ||54|| ity kena ime siddhānta-viṣama-grahāḥ ||2|| ity bhāvyaṃ niyāmakam a-paśyatām ||324|| ity syād bhasma iva a-śīta-sādhane ||34|| ity -jñā jñāna-ākāra-arpaṇa-kṣamam ||20|| ity eva astu śabda-jñāna-nibandhanam ||162|| ity na iṣṭām eva asya yogyatām ||329|| ity sādhyatvam anavasthāṃ ca darśayan ||25|| ity uktaḥ śrāvaṇena akṣa-gocaraḥ ||32|| ity dharmo na nir-anvaya-doṣa-bhāk ||14|| ity na darśita-udāhṛtiḥ pṛthak ||44|| ity na iṣṭām eva asya yogyatām ||50|| ity te ’pi tasmād a-jñāta-viplavāḥ ||28|| ity vyavasthānād a-kārakam api svayam ||37|| ity ’nyena tena bhinnā vyavasthitiḥ ||31|| ity -artho viśeṣo dharma-bhedataḥ ||81|| ity tat sphuṭa-a-kalpa-dhī-phalam ||31|| ity iyaṃ sādhya-sādhana-saṃsthitiḥ ||21|| ity dṛśyasya abhāva-niścayāt ||133|| ity ’-niyataś ca na sādhanam ||39|| ity proktaṃ pramāṇaṃ sva-ātma-vedanam ||57|| ity -dṛg-ādis taimira-ādi-vat ||53|| ity uktaṃ mūrty-ādi-sādhanam ||76|| ity nimitte vā dharme vāsasi rāga-vat ||32|| ity satyaṃ na jāne ’ham api īdṛśam ||43|| ity sañcodya-grāhya-grāhaka-lakṣaṇā ||40|| ity martyena bhāvyam aśvavatā api kim ||71|| ity hetau niścitena eva sādhanāt ||50|| ity -bhūtā pratītir api pūrva-vat ||29|| ity

antara antara-vat. tena eva kasmād upakriyata iti cet, antara-vat. na api sāmagrī taṃ janayed a-tajantara-vat. na ca dhūmasya tad-a-taj-janyaḥ antara-vat. sa ca tatra na asti ity a-sāmānyam. antara-vad a-niścitaṃ kathaṃ tair gṛhītam. katham antara-vad a-viśeṣāt. tac cet sāmānyasya rūpam an antara-vad anyatva-prasaṅgāt. na ca eka-vyaktyantara-vad eva. na hi prakṛtyā prakāśanās tam antara-van na bhedaḥ syāt. na hi bheda-upādhir antara-vādino ’yuktam. yo ’vayava-antaraṃ antara-vāde ’neka-prakāro doṣaḥ. tena eva sā antara-vikalpa-vat. yathā a-tad-arthatve ’pi antara-vikṣepa-pratighāta-ādāv uttara-vijñāna-anantara-vidhi-pratiṣedhābhyāṃ prayoga-bhede ’pi. antara-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa antara-viraha-upagamād eva bhinna-deśa-ādibhir antara-virahād aneka-vṛtter ekasya na deśa-ādiantara-virodhataḥ ||259|| yady a-kṛtaka-ānupūrvī antara-vivikta-rūpam asādhāraṇa-ātmanā dṛṣṭavataḥ antara-vivekād iti. tasmād vyakti-vad bhedān na antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi-bhedaantara-viśeṣād viśeṣa-siddhiḥ, tasya apy anyata antara-vṛttiḥ. ata eva āgamasya artha-viśeṣaantara-vṛttiḥ. vastu-grahe ’numānāc ca dharmasya antara-vṛttiḥ syāt. no ced bhrānti-nimittena antara-vṛttir iti. samāna-dharmiṇor arthayoḥ antara-vṛttis tu pratyakṣam anvākarṣati iti na antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, antara-vyaktāv api doṣa-prasaṅgataḥ | dṛṣṭyā vā a antara-vyavacchedaḥ, atha jñeya-ādi-padeṣu katham, antara-vyavacchedam ākṣipan eva vartate, eka-gata antara-vyavasthā kriyate, tathā ajñānayor api antara-vyāpty-arthaṃ hetvābhāsā antara-vyāvṛttyā tasya vastunaḥ kaścid bhāgo antara-vyudāsena pravṛtty-ayogāc ca. tasmād antara-ślokaḥ. tad ayaṃ bhāvo ’napekṣas tadantara-ślokaḥ. tad ayaṃ bhāvo ’napekṣas tadantara-ślokaḥ. tad-āgama-viruddha-abhyupagamaś ca antara-ślokaḥ. tasmād a-vidita-artha-vibhāgeṣu antara-ślokaḥ. na asattā-niścayo viprakarṣiṇām. antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣayaantara-ślokaḥ. na nivṛttiṃ vihāya asti yadi bhāva antara-ślokaḥ. yasmāt kila īdṛśaṃ satyaṃ yathā antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gataantara-ślokāḥ. anumāna-virodhe ’pi, yathā – antara-ślokāḥ. anya-yoga-vyavacchedena ca antara-ślokāḥ. asad-vyavahāra-yogyatā vā antara-ślokāḥ. eka-deśa-avisaṃvādanam apy āgamaantara-ślokāḥ. etal-lakṣaṇā anupalambha-ātmaantara-ślokāḥ. etena indriya-sannikarṣa-arthaantara-ślokāḥ. kāryasya api svabhāva-pratibandhaḥ, antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā antara-ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsnaantara-ślokāḥ. tasmāt sādhya-bādhaka eva antara-ślokāḥ. tena anya-apoha-viṣayāḥ proktāḥ antara-ślokāḥ. nanu yathokta-lakṣaṇa-anupalabdhir antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyataraantara-ślokau. api ca, artha-antara-nimitto hi antara-ślokau. kathaṃ punar asati bāhye ’rthe antara-ślokau. tadā anya-saṃvido ’bhāvāt antara-ślokau. tasmāt svabhāva-pratibandhād eva antara-ślokau. tasyāḥ svayaṃ prayogeṣu svarūpaṃ antara-ślokau. pratyakṣa-virodhe ’pi nānā-rūpasya

antara SV_02905 SV_07812 SV_16523 V1_01507 V3_06310 PV_03537 PV_03518 SV_11905 V3_05910 V1_00407 SV_04306 PV_02195 V3_04807 PV_04280 SV_08001 SV_15501 V2_09806 SV_13823 VN_00501 NB_02013 SV_04403 SV_03320 SV_12419 VN_02708 SV_03721 PV_03474 V3_06101 SV_03717 V2_05203 PV_02095 V2_09005 SV_02102 SV_03403 V1_03803 SV_02121 V2_09108 PV_02207 SV_07526 VN_02803 SV_11916 SV_15604 SV_13006 V3_05403 SV_03315 V3_13509 V2_06902 V3_10901 V3_11409 SV_15610 V3_08609 SV_14524 SV_14409 VN_01406 V3_08801 V3_05403 SV_11709 SV_06411 V2_06903 SV_07116 V3_08804 V3_08807 SV_13122 V3_05306 V1_04204 SV_15610

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anya-viṣaya iti paryāyatā bhavet ||51|| ity kim apy etan mahā-adbhutam ||154|| ity vyākhyānam abhiniviṣṭāḥ, kiṃ tarhi pramāṇana anugraha-upaghātau tataḥ syātām, puruṣa-niyama-sāmarthyena apara-pratikṣepāt, ākāraca bhāseta bhāsanād ātma-tad-vidoḥ || viṣaya-janane śakti-saṅkṣayataḥ śanaiḥ | viṣayaparabhāvasya śleṣaḥ syāt. na hi svabhāvasiddhiḥ. na evaṃ saṃvedanasya saṃvedana-sāmānya-sthiter anya-dhiyo gateḥ | pramāṇaparityajya kiñcit sāmānya-grahaṇena viśeṣa-utpattir na sā sattva-anurodhinī | ātmataj-jāti-yogād a-brāhmaṇaś ca dharmabādhād vā sa-apekṣa-dhruva-bhāva-vat || hetvna jātiḥ karma-saṃśrayāt ||157|| na hy arthanivṛttāv api na satya-arthatvam, prakārabhavanti, sambhavad-viśeṣa-hetūnāṃ guṇaca vyāpi-nityatve. ghaṭa-ādīnāṃ vyañjaka-lakṣaṇa-prāptiḥ svabhāva-viśeṣaḥ kāraṇaupalabdhi-lakṣaṇa-prāptir upalambha-pratyaya-karaṇe ’py a-niścita-anya-ākāram ākāraiva sandarśanena pratibhāsanāt, vyavacchedatat-sādhana-sampradāya-bheda-vad guṇatad-artha-nirdeśaḥ. na ca pratijñā pratijñāiti na tu kham ity eva. khasya arthaliṅgāt prāk prasiddher upavarṇane | dṛṣṭāntana, tatra api tathā-sañcāriṇo hastasya niḥ-svabhāvatva-prasaṅgāt. tasya apy arthatriṣv api rūpeṣu draṣṭavyam. artha-bhinne ’-bhinna-arthatā iti cet || an-arthaabhyupagamya tathā-abhidhānāt. nanv an-arthaabhyupagamya tathā-abhidhānāt. nanv an-arthaekas tam eva pratyāyayan pratikṣipta-bhedaiti. viṣaya-ākāraḥ kaścit paricchedaś ca kutaḥ ||33|| sa hi niṣpanne bhāve ’rthakutaḥ ||64|| sa hi niṣpanne bhāve ’rthaiti ca | eṣa prakṛtir asyās tu nimitta-ātmano vyakty-antara-anvāveśo ’-vyaktyhetutvam a-sarvagatve prayuktaṃ na pratijñā’py a-viśeṣāt tulyā syāt pratipattiḥ. arthatat-kramo mantra iti cet. kramasya artha-janana-sāmarthyasya tad-ātmakatvāt. arthavā, tato jñāna-janana-sāmarthyasya an-artha’yam iti. ata eva pūrvatra pratikṣipta-bhedaiti na dūṣaṇaṃ syāt. na, tasya sādhanaca niyama-ayogāt. śakteś ca an-artha-hetutvam unneyam. rāga-ādīnām apy artha-aneka-upakāra-sādhanam. upakārasya arthana artha-an-arthau. kiṃ ca kramasya artha-viśeṣa-pratilambho yuktaḥ. upakārasya artha-antara-bhāve bhāvo na dṛśyate, ’n-artha’rtha-antaram āhosvit tad eva iti. tad-arthadravyād artha-antara-bhūtatvāt. arthaiti cet, sthiter artha-antara-an-artha-sāmarthyasya an-artha-antaratvāt, arthajanakatvāt. tasya ca tad-ātmakatvāt. arthakāryāṇi sva-kāraṇānāṃ vyāvṛttayaḥ syuḥ. rūpa-antaratvāt sa eva svabhāva-niyamaḥ. artha-antaram eva yaḥ sthāpayitrā kriyeta. artha-antaram eva, yaḥ sthāpayitrā kriyate. arthaatiśaya-pratipattau tasya apy ātmaity uktam etat. tad-upakārasya ca arthaity ukta-prāyam. tad-upakārasya ca artha’pi na tad artha-antare yuktam. an-arthakiṃ ca kramasya artha-antaratve ’n-artha-

antaratve antara-ślokau. yasya api nānā-upādher dhīr antara-ślokau. yasya tu sarvagataṃ sāmānyaṃ tasya antara-saṃvādāt. bahuṣv api vyākhyātṛṣu yaḥ antara-saṃvedana-vat. an-anuyaṃś ca enāṃ antara-saṃsarge tasya abhāvāt. tasmād ayaṃ antara-sañcāre yady antyaṃ na anubhūyate | paraantara-sañcāro yadi sā eva artha-dhīḥ kutaḥ || antara-sattayā anyaḥ śliṣṭo nāma. mā bhūd aantara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-aantara-sad-bhāvaḥ pratiṣedhāc ca kasyacit ||2|| antara-samāropād dīpa-prabhāyām iva maṇi-buddheḥ. antara-samāropād rāgo dharme ’-tad-ātmake || antara-samāveśāl loke pratīyate, kiṃ tarhi antara- samūhasya sannidhau niyamaḥ kutaḥ | bhāva antara-sambandhinī jātir artha-antare pratyayaantara-sambhavāt. dvairāśye tu śabdānām etat syād antara-sambhavāt. viśeṣa-hetv-abhāve tu syād antara-sambhavād a-doṣaḥ. prakāśo hy eṣāṃ antara-sākalyaṃ ca. svabhāva-viśeṣo yan na antara-sākalyaṃ svabhāva-viśeṣaś ca. yaḥ antara-sākāṅkṣa-buddhi-grāhyaṃ bhinna-śabda-artha antara-sākāṅkṣatvāc ca. bhedo ’yam eva sarvatra antara-sādhanāny api syuḥ. na api sann api sarvo antara-sādhane samarthā iti nigrahasthānam. atra antara-sādhāraṇa-rūpa-a-parāmarśena kha-śabdaantara-sādhyatvaṃ tasya api ity anavasthitiḥ || antara-sparśa-viśeṣa-upalambhād anya-abhāva-gateḥ. antara-svabhāvatve ’tiprasaṅgaḥ. tathā ca aantara-svabhāvayoḥ prabhava-tan-mātra-anubandhaantara-hetutve ’py a-paryāyāḥ sita-ādiṣu | antara-hetutve ’pi bhāva-kāle ’nityatā-aantara-hetutve ’pi bhāva-kāle ’nityatā-a-niṣpattes antaraḥ pratyāyayati. anyo ’-pratikṣepeṇa ity antaraḥ svasaṃvidita-rūpo jāyamāno lakṣyate. antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt. antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt. antarataḥ skhalat || vyāvṛttau pratyaya-apekṣam a antaratva-prasaṅgāt. tato na a-vyatirekiṇaḥ antaratvam. atyanta-a-sambaddhaṃ ca idaṃ pratijñāṃ antaratvam api kramasya niṣetsyāmaḥ. tad asati antaratvaṃ ca pūrvam eva nirākṛtam | (293ab) na antaratvasya ca prāg eva niṣiddhatvāt. na api antaratvāt, artha-antaratve ca doṣāt. na ca asya antaratvāc chabda-vṛtter na sāmānādhikaraṇyaṃ antaratvāt. yadi pūrva-pakṣa-vādī sākāṅkṣaḥ syād antaratvāt sa eva svabhāva-niyamaḥ. arthaantaratvād a-gatir vacanād anumāna-lakṣaṇād antaratve ’-tad-upakāra-ādayo ’py uktāḥ. anantaratve ’n-artha-antaratve vā varṇa-ātmanas tat antaratve ’py uktam. na vai tata ātma-viśeṣaantaratve ’pi tad eva tad bhavati. tan na kiñcid antaratve ’pi tasya iti punar upakāratva-ādiantaratve ’pi dharma-kāraṇatve dharma-antarasya antaratve upakāreṇa vyākhyāte. pāta-pratibandhāt antaratve ca doṣāt. na ca asya prayatna-anantaratve ca bhāva-an-upakāra-prasaṅgāt sāmarthyāc antaratve ca bhedasya tato ’py asya bheda iti antaratve tato ’rtheṣu jñāna-utpattir iti śabdo antaratve tatra eva asya upayoga iti kaḥ patataḥ antaratve tatra eva upayoga iti kaḥ patataḥ antaratve tad eva vastunas tādātmyāt patanam antaratve tasya iti sambandha-abhāva-ādayo ’py antaratve tasya iti sambandha-abhāva-ādayo ’py antaratve tu nīla-āder anubhavāt tad-ātma-bhūtaḥ antaratve vā varṇa-ātmanas tat-krama-ātmano vā

antaratvena SV_11915 SV_14216 HB_03609 PV_03521 SV_02612 SV_14205 VN_06501 SV_08518 V3_11108 V1_00803 SV_03422 SV_16605 SV_02503 V2_08812 HB_00913 HB_00915 V2_04509 HB_01002 VN_01612 HB_00906 SV_13316 VN_02714 SV_14409 VN_01505 VN_01317 VN_04407 SV_03301 SV_14516 SV_03421 SV_02113 V2_09101 V1_02702 SV_03410 SV_15006 V1_02007 V3_08803 SV_07115 V1_04001 SV_13501 SV_07517 SV_11828 VN_02701 SV_07625 VN_01414 SV_11320 V3_03306 VN_00901 SV_15008 HB_03607 HB_04013 V1_00302 VN_03713 VN_03015 VN_01320 SV_02615 VN_02703 VN_04014 VN_02812 VN_05416 VN_03903 VN_01313 SV_09108 VN_02710 VN_01416 SV_12206

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vācakā varṇā iti cet. na, kramasya an-arthaatiprasaṅgāt. viśeṣa-abhāvāt tasya arthanāma tasmād viśeṣaṇa-antaraṃ syāl lakṣaṇa| na apekṣeta anyathā sāmyaṃ mano-vṛtter mano no ced bhrānti-nimittena saṃyojyeta guṇa’gni-janmā kiṃ kāṣṭham eva, āhosvid arthaeva nigṛhīta iti na idam ato nigrahasthānasāmānya-bheda-dhīḥ ||168|| tad idam arthatad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇana api tad-balena udīyamānaṃ vijñānam artha-ādi-doṣair upadrūyate. na ca arthana syāt. na vai pravṛtta āgame pramāṇaca ātmani vyavasthitam a-miśram eva. arthatad-a-tattve nibandhanam, api tu svabhāvatādṛśo bhavati, na punas tad-bhāve hetvātmāna utpannāḥ punaḥ prakāśa-ādi-bhāve hetv-jñāḥ, te tat-pratipādane punar upadeśabhāvo niṣpanno na punas tad-ātmatāyāṃ hetvghaṭo ’sti. na hi rūpa-antarasya sattve rūpa-upalabdhy-ādi-prasaṅgaḥ. na api svabhāvaeva punaḥ pratyayāḥ kathaṃ kalakale ’rthavyabhicāraṃ pariharati. na punaḥ pratijñāayaṃ vikalpo ’nveti, sa kim upakāro ’rthanir-vivekam avasthā, na api dravyād arthakasya tāv iti vaktavyam. avasthitasya dharmakiñcid doṣaṃ paśyāmaḥ prabhede vā guṇa-bhede vyatirikta-arthā vibhaktir artha-arthaṃ tat-svabhāva-jñāpanena arthatad apy anena prativyūḍham. tatra hy artha-darśanāt tat-pratipatti-vat. anyathā arthavyavasthāpyata ity apy uktam. anyathā arthaayo-golake ’pi vahni-sambandhād arthana punas tathā-abhidhāna-mātreṇa artha-āśrayo jaiminīyair varṇyate, sā arthaatipātāc ca na asatāṃ grahaṇam. tasmād arthasa hi tasya pāta-pratibandho na arthasa hi pāta-pratibandho na artha| (54ab) na hi bhinna-avabhāsitve ’py arthana varṇānām a-bhedataḥ | (259ab) na artha| (151abʼ) sā hi buddhir eka-bhāvinī vyakty-śliṣṭeṣu padārtheṣu sambhavati. na ca artha-a-sarvagatatva-dharma-vikalpena pratijñāaparatra bhāvāt. api ca ayaṃ sāmānyam arthadravyam eva dharmaḥ, na api dravyād arthakārya-karaṇa-yogyatā-vat. sā ced arthaādadhad dharmiṇaṃ pratiṣṭhāpayati. dharmaiti sattā-bhedaḥ. sidhyaty evam arthabhāvānām ity āveditaṃ prāk. astu vā arthasaha-bhāvaḥ. tena na a-bādhā rūpatrailakṣaṇyād a-vyatirekād iti na lakṣaṇaca etac chabdānām asti iti kathaṃ na pramāṇaavayava-antara-vādino ’yuktam. yo ’vayavana upalabhyate ca rūpa-ādibhyo ’rthadharma-antaraṃ bhavati. atha dravyād arthaniścaya-pratirodhinā bhrānti-nimittena guṇa’py a-sarvagato ’nitya iti. etat pratijñāprastutya nāma-ādīni vyācaṣṭe, idam arthaeva pratijñā-antara-abhidhāne pratijñāastv iti cet, syād etat, uktam etad artha-ukte hetau pratiṣiddhe viśeṣam icchato hetv-prādur-bhāvaś ca pariṇāmaḥ yat tad dharmaasato niṣedhaḥ, an-uṣṇaṃ sad eva arthaatra api na evam-bruvatā pratijñāprasāritānām a-muṣṭitvāt, na apy arthaudbhava-sāmarthyaṃ hy āśritya dahanasya hetv-

antaraṃ antaratvena a-bhedakatvāt. tad-rūpasya kramaantaratvena vastu-bhūtasya tad-anyebhyaḥ. kāṣṭhe antaratvena vā upādānam arhati, yad-bhāve ’pi ’ntaram | mano-jñāna-krama-utpattir apy apekṣāantaram | śuktau vā rajata-ākāro rūpa-sādharmyaantaram. agner artha-antara-utpattau bhavet antaram. atha uttara-vādinaṃ bhūtaṃ sādhana-doṣam antaram an-āyattam a-janyatvād asya idaṃ sāmānyaṃ antaram anumāpayati. na ca evaṃ-vidho vyatireko antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato antaram anyasmād vyāvṛttir vyāvṛttād dvayor ekaantaram anviṣyate, kiṃ tarhi sā eva āgamaantaram apy aneka-sambandhe ’pi na tat teṣāṃ antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktāantaram apekṣate prakāśa-drava-uṣṇa-kaṭhinaantaram apekṣante, tad-ātmanas tādātmya-abhāve antaram apekṣante. satyam etat, tathā api bālaantaram apekṣeta. bīja-ādi-vad anekānta iti cet, antaram asti. na ca rūpa-pratibhāsa-bhede vastv-aantaram asya āvaraṇam, tad-avasthe tasminn antaram ārabheran. na hi kāraṇa-a-bhede kāryaantaram āha, a-sarvagatatvasya śabde siddhatvāt antaram āhosvit tad eva iti. tad-artha-antaratve antaram iti. uktam idam, na punar yuktam, na hi antaram iti ca na sidhyati. na hi tad eva tasya antaram iti yat kiñcid etat. avayava-viparyāsaantaram iva a-darśayantī pratibhāty an-arthaantaram iva dharmiṇo dharmaṃ cetasā vibhajya tanantaram upādāya anyatra vartamāno dhvanir aantaram eva anityatā syāt. anya-nimittatve ’antaram eva anityatā syād anya-nimittatve ’antaram eva tat tathā-utpannam ekaṃ dṛśyate, na antaram eva tad bhavati. tathābhūtasya eva antaram eva na bhavati. tathā hi yogyatā iti rūpa antaram eva pratyaya-viśeṣa-utpatter manaḥ antaram eva, yaḥ sthāpayitrā kriyate. arthaantaram eva yaḥ sthāpayitrā kriyeta. arthaantaram eva rūpaṃ nīlasya anubhavāt tayoḥ sahaantaram eva śabda-rūpaṃ vākyam apauruṣeyam. kiṃ antaram evam āskanded bhūta-grāhiṇī yadi tatra antaram eṣāṃ sambandhaḥ. yasmāt sad-dravyaṃ syāt antaraṃ karoti, yathā ghaṭo ’-sarvagato ’nitya antaraṃ kalpayan sva-āśraya-mātra-gataṃ vā antaram, kiṃ tarhi dravyasya sanniveśo ’vasthāantaraṃ kiṃ śabdasya iti sambandho vācyaḥ. antaraṃ ca sa eva punaḥ prativahati iti na antaram, tathā apy avayavī na sidhyati. yathāantaram. tathā api sambandha-doṣaiḥ prāg uktaiḥ antaram. tan nāma tasmād viśeṣaṇa-antaraṃ syāl antaram. tasmān na hetuḥ ṣaḍ-lakṣaṇa iti. hetuantaram. te tarhi tatra a-dṛṣṭāḥ kam artham antaraṃ dṛṣṭāntaṃ hetor āha, tasya na hetvābhāsaantaraṃ dravyam ity ukte ’pi gamyata eva sādhyaantaraṃ dharmaḥ, tadā tasya nivṛtti-prādurantaraṃ na saṃyojyate, yathā śuktau rajata-ākāraḥ. antaraṃ nāma nigrahasthānaṃ sādhana-sāmarthye ’py antaraṃ nāma nigrahasthānam abhyupagata-artha-aantaraṃ nāma nigrahasthānam iti. a-sambaddhaantaraṃ nigrahasthānam iti. tatra sādhane yataḥ antaram. nidarśanam – eka-prakṛti idaṃ vyaktaṃ antaraṃ nivartate prādur-bhavati ca, kiṃ tat tad antaraṃ niṣidhyata iti. katham idānīṃ sad asan antaraṃ pūrva-pratijñā-sādhanāya uktaṃ bhavati, antaram, pṛthak-svabhāvena anupalabdher iti cet, antaraṃ pratikṣipyate. yadi hi vinā jvālayā syād

antaram VN_02618 SV_03108 VN_06604 PV_03307 V1_03206 SV_01407 VN_01319 VN_02719 VN_04002 PV_03077 VN_01414 VN_04009 PV_03412 PV_02095 SV_13503 SV_12714 PV_02161 SV_04011 VN_01315 SV_02101 V2_09003 SV_16205 SV_12716 SV_04011 SV_04005 VN_06605 V3_04901 VN_00913 HB_03609 V2_08404 V2_04505 HB_03905 SV_16623 PV_03522 VN_03013 VN_03016 VN_02913 SV_09105 HB_00502 VN_01406 SV_07817 PV_02118 NB_03079 SV_13829 SV_02528 SV_03716 SV_01804 V2_10012 SV_01903 VN_00416 PV_04247 SV_11821 SV_07405 VN_01322 SV_04617 SV_08110 SV_02528 VN_01611 PV_02045 V1_01907 PV_03276 V1_02213 SV_01516 SV_02912 SV_16905

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dharma-vikalpāt tad-artha-nirdeśaḥ pratijñāsa tu bhrāntyā na avadhāryata iti pramāṇaavasthitasya dharma-antara-nivṛttau dharma|| sā ca tasya ātma-bhūtā eva tena na artha35|| sā ca tasya ātma-bhūtā eva tena na artha19c) atha api syād ubhaya-vyavacchede pramāṇatasya an-apāśrita-vyapekṣa-a-bhedaṃ dharmapratijñā-sādhanāya ucyamānā pratijñā-ukte hetau pratiṣiddhe viśeṣaṃ bruvato hetvsambandhasya a-prasiddhitaḥ | tat pramāṇakiṃ tarhi dravyasya sanniveśo ’vasthāprakṛtād arthād a-pratibaddha-artham artha| tatra apy a-dṛṣṭam āśritya bhaved rūpa| saṅkhyā-ādi-yoginaḥ śabdās tatra apy arthavarṇānām ānupūrvyā a-bhedāt. na iyam arthaapi syāt. tasmān na vākyaṃ nāma kiñcid arthaced vinirbhāgo na vastunaḥ || śaktir artha-bhāvinaḥ. tataś ca jñāna-antaraṃ vyaktytad eva avasthitaṃ dravyaṃ syāt, tato ’rthasyāt. anyathā ekam ity eva na syāt. nāmasyāt. anyathā ekam ity eva na syān nāmaanvaya-vyatireka-lakṣaṇatvāt tasya. lakṣaṇa-pakṣe pratyuktam. api ca, astv arthasyād vyakty-antara-bhāvinaḥ. tataś ca jñānayasmāj jñānād a-vyatiriktaṃ ca katham arthapravartate, sā prakṛtiḥ. yat tad dharmaa-sambhavāt. tasmād a-pratikṣipta-dharmapūrvakād asya. na hi svabhāvād arthabādhā rūpa-antaram. tan nāma tasmād viśeṣaṇasaha-bhāva-niyama-abhāvāt. yady arthagamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-sādhana-pramāṇa-vṛttyā boddhavyau, upāyapratyakṣa-a-vṛtter hi teṣu pramāṇa’nyasmin saktasya anya-a-gater yadi | jñānavirodho bhavati, yathā rūpa-ādibhyo ’rtha-sādhanayor virodhaḥ; kathaṃ tato ’rthadravyam iti pratijñā, rūpa-ādibhyo ’rtha-svabhāvo ’gnir na an-uṣṇa ity api. svabhāvasiddhiḥ. kārya-kāraṇa-bhāva eva hy arthaartha-antaratve ’pi dharma-kāraṇatve dharmatasmin svabhāve vyavasthānāt. svabhāvabhavet | cittāc cet tata eva astu janma deha-ādeś ca kārya-kāraṇa-bhāva-asiddheḥ. arthadṛṣṭeḥ. tasya eva pradīpa-āder viṣayavastu-rūpam eva iti, pramāṇa-antarasya śabdavibhutva-ādayo guṇās tathā ucyante, arthaeva bhāvād iti dṛṣṭāntena pradarśyate ’rtha-bhāvo vā tasmin saty eva bhāvād ity arthadhūme ’vaśyam agnir bhavati. anyathā arthaa-samarthite tasmin kāryatva-asiddher arthaa-dṛṣṭiś ca kārya-kāraṇatā hi te || artha||236|| rūpa-bheda-nibandhanatvād vyavasthābhedakaḥ. eka-pratiniyame ca sāmānya-gatābhyāṃ nivṛtti-prādur-bhāvābhyām artha-vat. na ca artha-antara-codanena arthacet kim idānīṃ śaktyā. śakty-upayogāya śaktyvidhinā na vastu-rūpam eva iti, pramāṇaprāg asattvāt, kathaṃ ghaṭo ’sti. na hi rūpaato hetur dṛṣṭa eva astu sarvadā || cittaeva ca na an-indriya-dṛṣṭir na api viṣaya| ekam āvir-bhavad dṛṣṭaṃ na dṛṣṭaṃ tv anyad -kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na sarvās tattvena tathābhūtāḥ sidhyanti, guṇa| yady apy upādhayo bhinnā eva śabda-jñānahi kaiścit puruṣair utsanna-uddhṛtāni śākhā-

antarāṇi antaram. pratijñāto ’rtho ’nityaḥ śabda antaraṃ pravartate. yady evam, tad vyavacchedaantaraṃ pravartate, sā prakṛtiḥ. yat tad dharmaantaraṃ phalam | dadhānaṃ tac ca tām ātmany artha antaraṃ phalam | dadhānaṃ tac ca tām ātmany artha antaraṃ bādhakam asti. anyonya-vyavacchedaantaraṃ bhavati. atha dravyād artha-antaraṃ antaraṃ bhavati, kiṃ tarhi hetv-āder an-anyatamaḥ. antaraṃ bhavati. sati ca hetv-antara-bhāve antaraṃ meya-bahutvād bahutā api vā || pramāṇānām antaram, yathā aṅgulīnāṃ muṣṭiḥ. na hy aṅguly eva antaram. yathokta-lakṣaṇe pakṣa-pratipakṣaantaraṃ yadi || anyonya-āvaraṇaṃ teṣāṃ syāt tejo antaraṃ yadi || guṇa-dravya-a-viśeṣaḥ syād bhinno antaraṃ varṇebhyaḥ. dṛśyāyāṃ vibhāga-upalambhāt. antaraṃ varṇebhyo yasya apauruṣeyatvaṃ sādhyeta. antaraṃ vastu naśyen na āśritam āśraye | tiṣṭhaty antaraṃ vā a-vyāpnuvat kathaṃ sāmānyaṃ syāt. antaraṃ vā anya-vikalpa-abhāvāt. yadi tat tad eva, antaraṃ vā, artha-bhedam abhyupagamya tathāantaraṃ vā, artha-bhedam abhyupagamya tathāantaraṃ vā vaktavyam. sarve ’pi ghaṭa-ādayo antaraṃ vākyam. tad aneka-avayava-ātmakaṃ vā syād antaraṃ vyakty-antaraṃ vā a-vyāpnuvat kathaṃ antaraṃ vrajet ||71|| jñānasya rūpaṃ katham antaram, sa vikāra iti. so ’yaṃ prakṛta-arthaantaraṃ sādhya-dharma-sāmānyaṃ samāviśad ghaṭaantaraṃ sāmarthyam, tasya upalabdhi-lakṣaṇaantaraṃ syāl lakṣaṇa-antaratvena vā upādānam antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya antarasya a-vācyatvāt. yat kvacid dṛṣṭam, tasya antarasya a-sambhavāt. tena tayoḥ prakāśanāya antarasya a-sambhavād a-tad-ālambana-pratītaye antarasya an-udayo na kadācit saha-udayāt || sama antarasya anupalabdhiḥ tad guṇa-vyatiriktam, na antarasya anupalabdhis tad-vyatirekaś ca iti. antarasya anupalabdher iti hetuḥ, so ’yaṃ antarasya asataḥ kathañcid a-vyavasthāpanāt. antarasya evaṃ syāt – yatra dhūmaḥ, tatra antarasya kāryasya utpādanād dravyasya pariṇāma antarasya kutaścid an-utpatteḥ. abhyupagamya api antarasya ca || tasmān na hetu-vaikalyāt sarveṣām antarasya ca a-kāraṇasya nivṛttau na vacana-āder antarasya ca kasyacid vyañjaka-antara-abhāvāt. antarasya ca pravṛtteḥ. tathā hy ekasya arthaantarasya tat-svabhāvatva-ayogāt, teṣāṃ ca niḥantarasya. tathā prasiddhe tad-bhāve hetu-bhāve antarasya. tathā prasiddhe tad-bhāve hetu-bhāve antarasya tad-anubandha-niyama-abhāvāt svātantryaṃ antarasya tad-bhāva-a-pratibaddha-svabhāvasya antarasya tad-bhāve ’bhāvo niyamato ’-gatiḥ | antarasya tad-rūpaṃ tad eva syāt. dharma-bhedas antarasya darśako na syāt. vyaktyā ca indriyaantarasya pariṇatiḥ, caitanye ’pi prasaṅgāt. antarasya lakṣaṇam. na hi sambandhe saty api antarasya vyatirekiṇo ’bhyupagame ’tiprasaṅgād antarasya śabda-antarasya ca pravṛtteḥ. tathā hy antarasya sattve rūpa-antaram asti. na ca rūpaantarasya sandhāne ko virodho ’ntya-cetasaḥ | tad antarasya. sva-jñāna-kāla-bhāvī tad-a-tulya-kriyā antarā || saṃsargād a-vibhāgaś ced ayo-golakaantarāḥ sukha-ādayo na api cetanāḥ. tad-ātmanāṃ antarāṇāṃ kāraṇa-antara-apekṣatvāt. viśeṣa-hetvantarāṇāṃ nimittam arthe. sa tu tais tadvān eka antarāṇi. idānīm api kānicid virala-adhyetṛkāṇi.

antarāṇi VN_05806 VN_05803 SV_06418 HB_01603 V3_11611 SV_14208 SV_17121 SV_02117 V2_09104 SV_07707 V3_12911 SV_08112 V3_13001 NB_03120 SV_10610 V3_06810 PV_02240 PV_03512 V3_12910 V3_12908 SV_05512 V3_09901 SV_11915 V3_02307 SV_03301 SV_10917 SV_06012 PV_03187 SV_12708 SV_11405 PV_03532 HB_02311 V3_01207 SV_00707 V3_08303 SV_03313 V2_07907 V2_08402 V3_12109 V3_00705 SV_08001 PV_02015 V3_09609 V3_09503 V1_04204 VN_06004 V3_02802 SV_08313 PV_03330 SV_11610 VN_01019 SV_17608 SV_07908 PV_03511 VN_05614 V3_04105 SV_16407 SV_13515 VN_03120 PV_03196 HB_00713 HB_00711 V3_06011 VN_04818 SV_17601

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-ajñānam ity-ādi-prabhedān nigrahasthānauttara-ajñānayor api prabhedān nigrahasthānacodane sarva-bheda-gates tatra śabda-pramāṇaso ’-kāraka eva, sāmarthya-ākhyāt padārtha-asiddhes tatra prāṇa-ādīnām api. artha||269|| a-vināśāt (270aʼ) kim ity arthavyājena svam eva matam āha iti na tīrthakarayoge ’pi tad-bhāva-an-upapatteḥ. sa ca arthayoge ’pi tad-bhāva-an-upapatteḥ. sa ca artha’-vicalato bhinna-deśena bhāvena tad-ubhaya-deśair a-pūrvair abhisambandha ekasya tadeva upayujyata iti kiṃ na iṣyata iti kim sāmānyam, upalabdhi-lakṣaṇa-prāptasya tadca upalabdhi-lakṣaṇa-prāptaṃ sāmānyaṃ vyaktyvastu-viparīta-ākāra-niveśiṣv api tīrthavastu-viparīta-ākāra-niveśiṣv api tīrtha|| virakto na eva tatra api kāmī iva vanitāpūrvā dhīḥ sā eva cen na syāt sañcāro viṣaya-vyāpini sidhyati. tad eka-sambandhino deśaa-kriyasya eka-vyakti-sambandhino deśa’pi viśeṣa-vat tasya a-vyatirekād arthaiti cet, tat kim idānīṃ dharmī dharmyantaratvena a-bhedakatvāt. tad-rūpasya kramakṛte ’pi pratijñā-doṣa iti cet, astu, viṣayaantaram iva a-darśayantī pratibhāty an-artha’bhiyoga-arthasya avisaṃvādād viṣayaan-anvayād darśanena pratipattau vyaktyakṣa-dhīḥ syāt smṛter na vā | tataḥ kālana bhavati teṣām a-viśeṣe ’pi pada-vākyatena girām eka-artha-niyame na syād artha| cetaso grāhyatā sā eva tato na arthatat kṣaṇikam eva iti vyāpti-siddhiḥ. arthavyavasthā-mātraṃ bhidyate, na arthaḥ. arthapariṇāma-apekṣatvāt kārya-utpādasya. atra pariṇāma-apekṣatvāt kārya-utpādasya. atra icchati, tadā a-parityakta-vyavaccheda’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātvparityajya katham anyatra bhaved iti. arthaca ayam artho ’sati nāstitā ity atra -abhāvāt. vastu-svabhāvatve ca punar vivakṣā|| na hy artha-antara-sambandhinī jātir arthabheda-ukti-doṣaḥ kārya-samo mataḥ || jāty-ukti-doṣaḥ kārya-samo mataḥ ||72|| jātysāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt prāṇyātma-saṃvedana-vat. tato ’pi na tad arthavikṣepa-pratipattir apratibhāyām arthaviśeṣa-pratiniyama-arthī bhavati, viśeṣa165ab) na hi tasya a-bhinna-svabhāvasya arthatathā dhīr ātma-vedinī || tasyāś ca arthamā bhūn naṣṭa-sambandhasya śabdasya arthasyāt. na ca tad-rūpa-anyathā-bhāvam iti, tad asya sarva-viṣayatve ’pi vastvpradīpa-ghaṭa-vat. kathañcit tat-pratipattim tu nīla-ābhe vedane vedanaṃ param || jñānauttara-viṣaya-pradarśana-prasaṅgam -ayogāt. na hi tatra apy anupalambham vācyāḥ pauruṣeyāś ca. puruṣa-adhiṣṭhānam kathañcit sthitānāṃ pūrva-avasthā-tyāgam vaiyarthyāt. yadi hi tatra apy eka-prayogam jñāna-janmanaḥ || aṇūnāṃ sa viśeṣaś ca na tatra ayaṃ svayaṃ prameya-upadarśanam -sambandha-vacana-mātrāt pratijñā-vacanam -siddhaḥ. nanu sva-viśiṣṭa-pratyayam abhiniveśaḥ. pratipāditaṃ ca pratijñā-vacana-sāmarthyāt. vacanānāṃ samīhita-artha-sattām

antareṇa antarāṇi kiṃ na ucyante. na ca ubhayasya apy antarāṇi vācyāni. yathā ajñānasya viṣaya-ajñānam antarāṇi vyarthāni na syuḥ. yasmād eka-arthaantarāt kārya-utpatteḥ. api ca sa tadā eva tāvat antarād a-kārya-bhūtād asiddheś ca. na hi kāryaantarād artha-antara-janmani kāṣṭham abhūtaṃ nāma antarād asya viśeṣaṃ paśyāmaḥ. tathā hi. tadantarād bhavann anityatā anyo vā dharmo hetuḥ antarād bhavann anityatā anyo vā dharmo hetuḥ antarāla-a-vyāpino yogo yuktaḥ. prāk sa na ca antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva antarāle ’n-arthikayā śaktyā. tasmāc chaktir iti antarāleṣv anupalambhāt. upalabdhi-lakṣaṇaantarāleṣv iti. ayam anupalambhaḥ svabhāvaś ca antarīya-pratyayeṣu bhāvāt. paramārtha-ekaantarīya-pratyayeṣu bhāvāt. paramārtha-ekaantare | tyājya-upādeya-bhede hi saktir yā eva antare || tāṃ grāhya-lakṣaṇa-prāptām āsannāṃ antare ’-gatvā a-tad-deśair a-pūrvair antare ’-pūrva-vyakti-prādur-bhāve prāk tatra antare ’-vṛttir iti bhedān na a-bhinna-pratibhāso antare ’nvayī-bhavitā. pradīpa-ādayas tu svabhāva antare ’py a-viśeṣāt tulyā syāt pratipattiḥ. antare ’pi kiṃ na bhavati. bādhanīya-dharmaṇo antare ’pi tathā prayoga-darśana-abhyāsāt. na antare ’pi tathātva-upagamo na vipralambhāya anantare ’pi na syāt tathā pratītiḥ. evaṃ tarhi antare ’pi syāt kvacid vyākṣepa-sambhavāt || antare ’bhāvād iti cet. na, teṣām a-viśeṣaantare gatiḥ | (228ab) na hi tena sambandhena aantare gatiḥ || nānā-eka-śakty-abhāve ’pi bhāvo antare gamye kāryaṃ hetur avyabhicārāt. kāryaantare ca prakṛtād viśeṣe sādhye kas tayoḥ antare ca pratibandha-sambhavān na kārya-anumānam. antare ca pratibandha-sambhavān na kārya-anumānam. antare tatra eva aśva-vyavacchede tathāantare tv aneka-upakāra eva syāt. an-ābhoge ’antare tu gamye kāryaṃ hetuḥ, avyabhicārāt. na hy antare. tena na iha pratanyate. na ca asann ātmā, antare parāvṛtty-ayogāt. yugapad ekatra viruddhaantare pratyaya-hetur gotvam iva karka-ādiṣu. antare prasiddhasya śabda-sāmānya-darśanāt | na antare prasiddhasya śabda-sāmānya-darśanāt | na antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu antare yuktam. an-artha-antaratve tu nīla-āder antare vā antar-bhavati. nanu na avaśyaṃ sādhanaantare vivāda-a-sambhavāc ca. na ca śāstraantare viśeṣo ’sti. viśeṣo ’-bheda-hāneḥ. sa ca antare vedye dur-ghaṭau vedya-vedakau | a-vedyaantare vaiguṇyam arthānāṃ ca a-vācyatā ity antareṇa a-pratyakṣatā anyathā-bhāve ca tad eva antareṇa a-vṛttau syāt. tac ca na asti. tataḥ antareṇa adṛśya-rūpatvāt. api ca anena kim aantareṇa anubhavo bhavet tatra api ca smṛtiḥ | antareṇa anubhāṣaṇasya vaiyarthyāt, tathā ajñāne antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam antareṇa anyato ’-sambhavat-phalānāṃ phalaantareṇa anyathā-bhāva-ayogāt. tyāge vā vināśaantareṇa aparasya prayogo na sambhavet, na tadā antareṇa aparān aṇūn | tad eka-a-niyamāj jñānam antareṇa api pratipadya paraṃ pratipādayann aantareṇa api pratītir iti kas tasya upayogaḥ. sva antareṇa api bhavaty abhāva-buddhiḥ, yathā antareṇa api yathārthaṃ pratītir bhaviṣyati iti. antareṇa api vṛttiṃ paśyato bhavitavyam eva a-

antareṇa SV_01808 V2_10015 V3_03001 VN_06205 V3_06306 SV_14708 SV_08727 HB_00702 SV_11115 PV_03292 SV_05421 SV_05822 SV_11613 V2_08512 SV_02209 V1_01611 V3_08401 SV_04408 VN_02021 VN_06608 V3_13507 SV_14308 VN_01720 SV_06701 V3_07810 SV_01807 V2_10014 SV_02208 V2_08511 V2_08510 SV_02207 SV_07718 SV_04612 PV_03477 VN_05813 SV_12918 V2_06005 SV_17521 SV_11908 SV_17008 SV_16929 SV_17007 SV_17012 V2_07013 VN_00409 V2_07907 PV_03113 VN_05905 V3_06608 PV_03487 VN_02508 VN_01915 SV_06506 V2_05202 PV_04087 V3_02608 PV_03111 PV_03113 HB_01517 V2_06103 HB_01601 HB_01614 V2_06310 V2_06308 SV_02109

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hetuṃ vā antareṇa bhaved ity āśrayam hetuṃ vā antareṇa bhaved ity āśrayam -pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ na cauratvena hetu-darśanena dūṣaṇāt. prasaṅgam anyathā abhāva iti bhāva eva kaścin nāma vācyatā ity api kārya-kāraṇa-bhāva eva śabdaśakter vā vipariṇatāyās tan-niveśinyā rūpaprāg eva pratipadyate kiñcit, pramāṇam hi na ahaṃ na mama iti paśyataḥ parigraham adhyavasyati || tathā anubhūta-smaraṇam tad-abhāve ’pi tāsāṃ bhāvāt, ākārabhedo vṛkṣas tasya a-vṛkṣa-grahaṇam a-sambandhi-svabhāvasya svabhāva-viparyayam tasya hetur bhavati. bhavati ca dhūmo ’gnim tasya hetur bhavati. bhavati ca dhūmo ’gnim na ca śabda-viṣaya eva vastu, ākāra’nunaya-pratigha-abhāvāt. ayoniśo-manaskāram -jijñāsāyāṃ tad eva vastu pratikṣipta-bheda-lakṣaṇa-saṃskāra-duḥkhatā-ādi-siddhim iti. sad-asatoś ca tiro-bhāva-āvir-bhāvāv tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam an-āvaraṇaṃ yataḥ | (271ab) yadi tena arthatasya upādānam. yadi ca viṣaya-upadarśanam |142|| yo ’pi manyate katham a-bhinnam artham pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇahetur vā. kathaṃ svaṃ svabhāvaṃ hetuṃ vā svabhāvo hetur vā. kathaṃ svabhāvaṃ hetuṃ vā bhāve ’-hetumattā eva syāt. na hi yasya yam bhāve ’-hetutā eva syāt. na hi yasya yam -viśeṣasya agnitvāt. kāryasya ca kāraṇam sakṛd apy abhāvāt. kāryasya ca sva-kāraṇam -vaṃśa-daṇḍa-ādi-vat. na hi sa-avayavatvam -ādav upatiṣṭhate. na ca tādṛśaṃ prakaraṇam | prakāśitā kathaṃ vā syād buddhir buddhy-ubhaya-ākṣipteṣu prabhedeṣu guṇa-atiśayam api pada-vākyayor varṇāḥ krama-viśeṣam a-pratiṣedhaḥ. viruddhasya apy anupalabdhim ||337|| yady eṣa pratiniyamo vācyaṃ vastv tad ayam atiprasaṅgo yady arthāv arthana, tasya artha-a-parijñānāt. pradeśaanyām eva artha-kalpanām ayaṃ kurvāṇaḥ śabda-vikalpo bhavatv iti, sa na bhavati, pradeśaiti yathā-iṣṭaṃ praṇīyante. tasmāc chabdaca dṛṣṭo ’-rūḍha-artha-vācakaḥ | śabda-ucita-deśa-janmanaḥ piṇḍa-kharjūrasya deśabhavaty eva hi tasya api jñeya-vyāpini jñāne bhavet || sattā-sambandhayor dhrauvyād vikṣepo nāma nigrahasthānam. ekatara-nigrahasvabhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, dhvanir bhavet || a-krameṇa grahād nigṛhīto veditavyaḥ. tatra dṛṣṭaś ca asāv pālaṃ nāma nāṭakam iti prasaṅgaṃ kṛtvā nāndysati tad-avyabhicāraḥ. tato vitathād apy asati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. gata-arthe ’py avadhāraṇe | kṛtya-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya-sambandha-vācinī | anityatā-śrutis tena tāv na viśeṣaṇam | a-viśeṣaṇam eva syād anyathātva-abhāvāt tad-dharmaṇas tathābhāvo na ca śaktiḥ kenacit pratibandhuṃ śakyate, tathābhāvo ’ntya-avasthā-vad a-nivāryaḥ. a-kṣepa-kriyā-dharmā svabhāvas tadā eva -pratipattau tadutpatteḥ prāk kāryam eva cet, na, tataḥ kārya-utpatter a-kṣepāt. ā sadṛśa-apara-utpatti-vipralabdho vā,

antareṇa api vaidharmya-dṛṣṭānte prasidhyati antareṇa api vaidharmya-dṛṣṭānte prasidhyati antareṇa artha-tathābhāvaṃ pravartata iti kāryaṃ antareṇa āñjasena eva kiṃ na vyabhicārita iti cet, antareṇa uktaḥ syāt. tasmān na asya pratyayasya antareṇa uktaḥ syāt. na artha-bhedaḥ. svabhāva-an antareṇa upayogāt. sa eva khalv ayaṃ paryāyo antareṇa evaṃ pratīter nimitta-abhāvāt, pratītau antareṇa kvacit snehaḥ. na ca an-anurāgiṇaḥ antareṇa ghaṭa-ādiṣu | na pratyayo ’nuyaṃs tac ca antareṇa ca sva-jñāne pratibhāsanāt, aneka-ākāraantareṇa tathā grahītum a-śakyatvāt, a-vijñātaantareṇa tad-bhāva-ayogāt. arthena saha antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvān antareṇa tan na tad-dhetuḥ syāt. anya-hetukatvān antareṇa darśane pratibhāsanād etāvan-mātraantareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve antareṇa dharma-śabdena sañcodya buddhes tathāantareṇa na anityatā-siddhiḥ, tathāvidhas tu antareṇa na kasyacit pravṛtty-uparamaḥ pravṛttir antareṇa na sidhyati iti sa tathābhūtam eva antareṇa parigṛhītam iti kāṣṭhaṃ na dṛśyeta, tat antareṇa pratīter an-utpattiḥ, kathaṃ na pratijñā antareṇa bahuṣv ekā śrutiḥ, teṣām a-sāmyāt, ekaantareṇa bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. antareṇa bhaved ity āśrayam antareṇa api antareṇa bhaved ity āśrayam antareṇa api antareṇa bhāvaḥ sa tasya hetur bhavati. bhavati antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati antareṇa bhāve ’-hetutā eva syāt. na hi yasya yam antareṇa bhāve ’-hetumattā eva syāt. na hi yasya antareṇa bhinna-deśābhyāṃ yugapat kasyacid yogo antareṇa loke śabda-prayogo vyavahāreṣu. vyakter antareṇa vaḥ || a-prakāśa-ātmanoḥ sāmyād vyaṅgyaantareṇa vacana-āder atiprasaṅgād vyarthaḥ antareṇa vibhāvyante. a-kramāyāṃ buddhau antareṇa virodha-a-pratipattiḥ. tathā hy aantareṇa śabdo na pravartata iti. bhinneṣu antareṇa śliṣyato viśeṣa-abhāvāt. kiṃ ca, varṇā antareṣv api tathāvidha-artha-kalpanāyā aantareṣu kathaṃ prasiddhiṃ pramāṇayet. tatra aantareṣu tathā tasya carcanāt. na, tasya artha-aantareṣu tādṛkṣu tādṛśy eva astu kalpanā ||320|| antareṣu tādṛkṣu tādṛśy eva astu kalpanā ||38|| a antareṣu mātṛ-vivāha-abhāve ’bhāva-vat. evaṃ ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātvantābhyāṃ na viśeṣaṇam | a-viśeṣaṇam eva syād antāyāṃ kathāyāṃ svayam eva kathā-antaṃ ante ’pi tat-svabhāvasya eva tad-bhāve sāmarthyāt. ante kramavad-dhīś ca no bhavet | dhiyaḥ svayaṃ ante ca vyavasthita iti dṛṣṭāntaḥ. sva-dṛṣṭāntaḥ ante tataḥ praviśati sūtra-dhāra iti paṭhen ante tathābhūta eva vastuni jñāna-saṃvādāt. na ante vacanān niścitatvaṃ triṣv api rūpeṣu antena abhisambandhād uktaṃ kāla-antara-cchide || antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi antāv iti kau smṛtau || prāk paścād apy abhāvaś antau cet kārya-kāraṇe || a-sambandhān na ’ntya-avasthā-vad a-nivāryaḥ. antya-avasthāyāṃ antya-avasthāyāṃ pariṇāma-abhāvāt kṣaṇasya aantya-avasthāyāṃ prāg a-samarthasya sāmarthyaantya-avasthāyām utpanna āhosvit prāg apy āsīt. antya-kṣaṇa-anantaratvād utpannaṃ pratyakṣīantya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇa-darśināṃ niścayāt. paścād asya

antya V2_09011 V2_06309 PV_02045 PV_02119 SV_11926 SV_12913 PV_03494 HB_01008 HB_01407 PV_03537 PV_03311 SV_12910 V2_06307 HB_01403 HB_01404 V1_03213 SV_09825 PV_03490 V2_07713 HB_01409 HB_01012 HB_01910 SV_12916 PV_03239 PV_03243 V1_04112 SV_16705 SV_17011 SV_16704 VN_04711 PV_02231 PV_03523 PV_03522 PV_02197 SV_12618 HB_03009 HB_02803 SV_12706 SV_02807 PV_03404 V1_02504 SV_03424 PV_04144 SV_02220 V2_08609 PV_02180 PV_03420 V2_08205 SV_10002 V2_09110 PV_03155 V3_06201 SV_00516 V2_06008 V3_06009 V3_11010 SV_00921 SV_07214 SV_16022 SV_08202 V3_10312 SV_04202 V3_08307 SV_15109 PV_04256

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sadṛśa-apara-utpatti-vipralabdho vā. -kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, || citta-antarasya sandhāne ko virodho ca || tasmān na hetu-vaikalyāt sarveṣām aneka-aṇu-vyatyaya-nimeṣa-tulya-kālatvād kramam eka-buddhi-grāhyaṃ vākyaṃ nāma. na ca -buddhīnāṃ vitathatva-prasaṅgataḥ || sarvaiva prāg api janana-prasaṅgāt. tasmād yo svabhāva-antara-prasava-sambhave ca na ātma-tad-vidoḥ || viṣaya-antara-sañcāre yady upayoge ’pi kārakāṇāṃ kriyāṃ prati | yad na vā kasyacit. samasta-varṇa-saṃskāravatyā -bādhako ’gniḥ, yatas tad-abhāvo gamyeta. eka-artha-karaṇam api yad bahūnām, yathā mukhyaṃ sahakāriṇāṃ sahakāritvam, tasya eva -asiddheḥ, sarva-kāraka-upayoge ’pi kriyāyām na evaṃ bhāvasya kācid apekṣā. tatra apy samanuṣajyate || anekayā tad-grahaṇe yā na evaṃ bhāvasya kadācid apekṣā. tatra apy viśeṣa-utpattiḥ. te samarthā eva svabhāvato bhāveṣv aparāpara-utpatter aikya-abhāvāt. te -kṣaṇa-viśeṣa-utpatteḥ, krameṇa atiśayavato sādhu me syād iti kalyāṇa-kāmatā-mūḍha-matir mānasasya a-pramāṇatā | a-dṛṣṭa-grahaṇe udbhavam | mano ’nyam eva gṛhṇāti viṣayaṃ na na ca upalambhānām utpatti-niṣṭhā ity tulya-prasaṅgatvāt. na hy andhena ākṛṣyamāṇo tato ’rtha-pratītiḥ syāt. te tu bāhulye ’py tasya api tulya-prasaṅgatvāt. na hy ’pi siddheḥ, prākṛta-apa-bhraṃśa-dramiḍa| na hy ekāntena tad duḥkhaṃ bhūyasā sa-viṣa-udayāt || sama-vṛttau ca tulyatvāt sarvadā || ekatvān manaso ’nyasmin saktasya kṛpā matā | na a-muktiḥ pūrva-saṃskāra-kṣaye varṇānāṃ vā sādhayed vākyasya vā. tatra ucyate. anyathā tat-paricchedena tad-siddhyā eva tad-abhāvaḥ sidhyati, tasya tadvā iti śakyam avasātum, ākāra-antara-vat. sāmānya-arthaṃ vikalpakam | a-samāropitaasya vyaktaṃ cakṣur atīndriyam | paśyato yugapad anayor virodhāt. tasmān na caitanyād ity uktam. katham idānīm ekasya vyāvṛttasya kevalasya na | yady evam atra bādhā syān na tathā ca nityaṃ sattvam asattvaṃ vā a-hetor tathā ca nityaṃ sattvam asattvaṃ vā a-hetor hetutā || nityaṃ sattvam asattvaṃ vā a-hetor || vajra-upala-ādir apy arthaḥ sthiraḥ so idānīm a-hetuko vināśaḥ, jātasya tad-bhāve a-hetuko vināśa uktaḥ. jātasya tad-bhāve anaikāntikatvam. bhāva-mātra-bhāvitve siddhasāṃvṛtāt || vastu-prāsāda-mālā-ādi-śabdāś ca -pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva -anityatva-vat. tatra apy eka-upalabdhyā -anityatva-vat. tatra apy eka-upalabdhyā sāmarthyāt. tasmād eka-niyata-upalambho ’tiprasaṅgo ’py uktaḥ. vyabhicārād antad-anumāne ’tiprasaṅgaḥ, vyabhicārāt. anyasmād vijñāna-utpatti-yogyatvāya ātmany -utthāpanāni pūrva-pūrva-pratyayāni. tad ime karmaṇaḥ pratikṣaṇaṃ svabhāva-bhūtasya asantam apy eṣām ātmānaṃ vibhāgavantam iva 75|| yadi hy upakuryād an-ādheya-viśeṣasya anhetutvāc chakti-prasūteḥ sāmagryā yogyatā an’sya a-janakas tādṛśa eva janako yuktaḥ. tathā gatiḥ || dahana-pratyaya-aṅgād eva

antya-kṣaṇa-darśināṃ niścayāt paścād asya antya-kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt ’ntya-cetasaḥ | tad yad apy arhataś cittam aantya-cetasām | a-sandhir īdṛśaṃ tena śeṣavat antya-varṇa-parisamāpteḥ. yathā-anubhavaṃ antya-varṇa-pratipatter ūrdhvam anyam a-śakalaṃ antyo ’pi hi varṇa-ātmā nimeṣa-tulita-sthitiḥ | ’ntyo ’vasthā-viśeṣaḥ, sa eva aṅkura-ādi-jananaantyaḥ syāt. tataś ca na sākṣāt kāraṇaṃ syāt. antyaṃ na anubhūyate | para-anubhūtavat sarva-anantyaṃ bhedakaṃ tasyās tat-sādhakatamaṃ matam || antyayā buddhyā vākya-avadhāraṇam ity api mithyā, antyasya avasthā-viśeṣasya avyabhicāra iti cet, antyasya kāraṇa-kalāpasya tad eva mukhyaṃ antyasya kāraṇatvāt, tatra ca kṣaṇa ekasya antyasya tasya eva bhedakasya sādhakatamatvāt. antyā kāraṇa-sāmagrī yā a-vyavahitā kāryaantyā dhīḥ sā anubhūyate | na dīrgha-grāhikā sā antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā ’ntyāḥ pratyayāḥ saha jāyante kṣaṇikā yeṣāṃ prāk ’ntyāḥ samarthāḥ kiṃ na janayanti iti cet, ’ntyāt kāraṇa-kalāpāt kārya-utpattiḥ. sahakāriṇaḥ antyāyāṃ buddhau samāpta-kalaḥ śabdo bhāti iti ’ndha-āder api syād artha-darśanam || kṣaṇikatvād andha-dṛk tataḥ || svārtha-anvaya-artha-apekṣā andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa ’ndhaḥ panthānaṃ pratipadyate. na api svayaṃ andhā eva sarva iti yathā-iṣṭaṃ praṇīyante. andhena ākṛṣyamāṇo ’ndhaḥ panthānaṃ pratipadyate. andhra-ādi-bhāṣā-vat. na hi prati-deśaṃ bhāṣāṇāṃ anna-vat || viśiṣṭa-sukha-saṅgāt syāt tadanya-a-gatir bhavet | janma ca ātma-mano yogaanya-a-gater yadi | jñāna-antarasya an-udayo na ’nya-a-pratisandhitaḥ || a-kṣīṇa-śaktiḥ saṃskāro anya-a-viśeṣād varṇānāṃ sādhane kiṃ phalaṃ bhavet anya-a-vyavacchede tat-pariccheda eva na syāt, anya-a-saṃsṛṣṭa-rūpasya kevalasya tattvaanya-a-sambhavi kāryaṃ gamakam iti cet. syād etat anya-aṃśe tan-mātra-apoha-gocaram ||48|| yad rūpa ’nya-akṣa-dṛśye ’rthe tad-a-vyaktaṃ kathaṃ punaḥ | anya-atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa anya-an-anugamād anya-vyāvṛttiḥ sāmānyam, tadanya-an-utpādya-śaktikaḥ || sakṛc chabda-ādy-aanya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ anya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ anya-anapekṣaṇāt | taikṣṇya-ādīnāṃ yathā na asti ’nya-anapekṣaṇāt | sakṛt sarvasya janayej jñānāni ’nya-anapekṣaṇāt. api ca na vināśo nāma anya eva ’nya-anapekṣaṇāt. uktaṃ ca atra na vināśo nāma anya-anapekṣaṇād a-hetutā tan-mātra-anubandhaś ca. anya-anapekṣiṇaḥ | geho yady api saṃyogas tananya-anupalabdhiḥ. anyathā arthasya nāstitvaṃ anya-anupalabdhir eva ucyate. anyathā a-niṣiddhaanya-anupalabdhir eva ucyate, anyathā hy a’nya-anupalambhas tad-abhāva-vyavahāra-siddhianya-anumāna iha avyabhicāra iti kuto niścayaḥ. a anya-anumāna iha avyabhicāra iti ko niścayaḥ. anya-anurodhi yat | tad vyaṅgyaṃ yogyatāyāś ca ’nya-anya-hetavo varṇāḥ sva-kāraṇa-ānupūrvīanya-anyasya atiśayasya utpattes tad api kṣaṇikaṃ anya-anyair vyapadeśair vaktāraḥ pradarśayanti. anya-apekṣaṇāt sakṛt sarvaṃ sva-kāryaṃ janayet. anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni anya-apekṣā api niṣiddhā eva. tasmān na nityānāṃ anya-apekṣāt samudbhavāt | dhūmo ’-tad-vyabhicārī

anya SV_00711 PV_03167 SV_06208 SV_03915 PV_03164 PV_03164 SV_03504 SV_03115 SV_03113 SV_05815 SV_05805 SV_06517 SV_03417 SV_04424 SV_06521 SV_03902 SV_02819 PV_03171 SV_03901 SV_08519 SV_03419 SV_03215 SV_03911 SV_08522 V3_06103 SV_10417 V3_06102 HB_03103 SV_00517 V2_06010 SV_01210 V2_09405 V2_06012 VN_06106 PV_02112 PV_03519 PV_03290 HB_03818 SV_04403 SV_09017 SV_06308 HB_03112 HB_03113 HB_03213 HB_03113 V2_07403 SV_00403 SV_06201 V1_02115 SV_16507 SV_06017 SV_16503 SV_08510 SV_16214 V1_02912 V3_01904 PV_04030 PV_03139 SV_02924 SV_07024 V3_08703 PV_04005 V3_10804 HB_02603 VN_01018

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hetutvāc chakti-prasūteḥ sāmagryā yogyatā an|| śabdo ’rtha-aṃśaṃ kam āha iti tatra prayujyanta iti prayoga-viṣaya-cintāyām buddhir utpadyate. tasyāḥ ka āśraya ity nibadhyate | tato ’nya-apoha-niṣṭhatvād uktā -pratibimbeṣu tan-niṣṭheṣu nibadhyate | tato ca an-iṣṭa-parihāreṇa pravartayati ity tatra niścaya iti samāropa-abhāve vartamāno anya-samāropa-vyavaccheda-phalam iti siddham kasyacid a-saṃsparśāt. tata eva ca sā śrutir ca arthe na visaṃvādikā matā ||112|| tato -niścayāt ||133|| ity antara-ślokāḥ. tena tat-samavāyo vā tat pratyāyayiṣyāmaḥ. tena padārthānām anyonya-abhāva-saṃśrayaḥ | tena ca iti manyamānaḥ praṇetā nyāya-śāstrasya idānīm anya-apohaḥ sāmānyam, sa eva khalv iti gamyate ||49|| tad-viveka eva ca -arthena saṃyutaḥ | sva-pratīti-phalena sāmānyam ity ucyate, katham idānīm sāmānyaṃ bhedo vā iti vyapadeśaṃ na arhati. syād doṣo jāti-tadvatoḥ ||64|| yad āhuḥ – ca eva saṅketam anurundhate ||59|| tatra apy yadi pratipattṛ-abhiprāyo ’nuvidhīyate, na sthāna-a-sthāna-kalpanā | (169ab) na hy sañcarati me hasta iti bhavati, tata eva virodhāt, tayor viruddhayor ekasya bhāve ’py hastasya antara-sparśa-viśeṣa-upalambhād vyasanam āpannaḥ. tata eva eka-darśanād upalabdher abhāva-asiddheḥ. ekasya niṣedhena -upalabdher abhāva-asiddheḥ. eka-niṣedhena eva khyāpayati. na ca eka-anupalambho eva khyāpayati. na ca eka-anupalambho apy an-ubhayasya a-pratibandhāt tad-abhāve -sādhana-abhidhāna evam uktam, an-abhidhāna vijñānaṃ śakti-niyamād ekam ekasya kāraṇam | pūrva-dhiyo na hi dhīḥ prāg dhiyā vinā | sādhanāya eva pūrvayoḥ || saṅketa-saṃśrayatarhi na kartavyam. na na kartavyam, tasya eka-ākāra-viṣayī-karaṇe ’py a-niścitavibhāga-abhāvād bhāvānāṃ katham a-saṃsṛṣṭaeka-bheda-abhidhāne ’pi nāntarīyakas tadvyavacchedāt. eka-ātma-paricchedāt tasya tadhi tad-ātmā tad-anya-ātmā iti. a-vyavacchede tad evam eka-upalambhāt tasya tadniyata-pratibhāsa-jñānāt, na hi tad-ātmā tadhy arthasya tan-mātra-anurodhiny eva, na hy arthasya tan-mātra-anurodhiny eva na api kenacid vyavacchedyena bhavitavyam, anśāli-bīja-ādibhyas tat-prasavās tad-anyebhyo brāhmaṇā ayam asmākam artho grāhyo na jñāna-ādikam ekaṃ kāryaṃ kecit kurvanti na -saṃyutāḥ ||312|| tatra ekas tattva-vin na yena evaṃ syāt. kaścid asya ātmā bhinno na kramo varṇānāṃ viṣa-nirghāta-ādi-samartho na ||33|| yo ’pi kaścid viplava indriya-jaḥ, tad’pi na itara iti darśana-arthā. tatra sarvavyāptaḥ sādhya ātma-arthavan mataḥ || sarva’py arthe kvacid āsakta-cetasaḥ | saktyā anyathā tathā api na gṛhyeta. na hy anya eva na saṃyogena tadvat syāt. sahitasya tadna saṃyogena tadvat syāt. sahitasya tadabhyupagamas tena eva ca kathaṃ bhavet | tadkiṃ tarhi vyatirekād api. tad-abhāvād an-dharmatve taj-jñānam upalabdhiḥ. tasmād -lakṣaṇa-prāptasya arthasya pratyakṣād

anya-apekṣiṇī ity ucyate. yā tarhy a-kārya-kāraṇa anya-apoha ucyate | ākāraḥ sa ca na arthe ’sti anya-apoha ucyate. a-nirdiṣṭa-prayogaṃ tu jñeyaanya-apoha ucyate, tasya vastuṣu bhāvāt, aanya-apoha-kṛc chrutiḥ || vyatireki iva yaj jñāne ’nya-apoha-niṣṭhatvād uktā anya-apoha-kṛc chrutiḥ anya-apoha-viṣaya uktaḥ. tatra anapekṣita-bāhya’nya-apoha-viṣayaḥ siddhaḥ. api ca niścayaiḥ | anya-apoha-viṣayam. tadvad anyad api, a-samāropaanya-apoha-viṣayayā ity ucyate. anya-vyāvṛtteṣv ’nya-apoha-viṣayā tat-kartṛ-āśrita-bhāvataḥ | (113 anya-apoha-viṣayāḥ proktāḥ sāmānya-gocarāḥ | anya-apoha-viṣaye tadvat pakṣa-upavarṇanam | anya-apoha-viṣayo vastu-lābhasya ca āśrayaḥ ||80|| anya-apoha-viṣayāv etau prāha. tathā hy ekatvād anya-apohaḥ. tam eva gṛhṇatī sā prakṛti-vibhramād anya-apohaḥ. tasmāt tad api tan-mātra-apohaanya-apohaḥ sambadhyate śrutau || anyatra a-dṛṣṭy anya-apohaḥ sāmānyam, sa eva khalv anya-apohaḥ. anya-apohe ’py eṣa tulyaḥ prasaṅga iti cet. na anya-apohe ’pi śabda-arthe tad-viśiṣṭasya anya-apohe na vyāvṛttir anyā anya eva vyāvṛttas anya-apoho ’pi sāmānyaṃ mā bhūt, na hy evaṃ anya-apoho nāma kiñcit tasya ca svabhāvaanya-abhāva-gatiḥ, tad-abhāve ’bhāva-aanya-abhāva-gatir bhavati, yathā uktaṃ prāk. idam anya-abhāva-gateḥ. yato hi sparśa-viśeṣaanya-abhāva-pratītir iti cet, katham ekaṃ paśyann anya-abhāva-sādhane siddhā eva anupalabdhiḥ, anya-abhāva-sādhane siddhā eva anupalabdhiḥ, ’nya-abhāvaṃ sādhayaty atiprasaṅgāt. na ca tena ’nya-abhāvaṃ sādhayati, atiprasaṅgāt. na sa tena ’nya-abhāvo na yuktaḥ. kārya-anupalabdhāv api na anya-abhidhānayor api parājaya eva ity uktam anya-artha-āsakti-viguṇe jñāne ’n-artha-antaraanya-artha-āsakti-viguṇe jñāne jñāna-udaya-aanya-artha-samāropa-vikalpane | pratyakṣa-āsannaanya-arthatvāt. sapakṣa-vipakṣayor hi darśana-aanya-ākāram ākāra-antara-sākāṅkṣa-buddhi-grāhyaṃ anya-ākāravatyā buddhyā adhimucyeta arthān anya-ākṣepo bhavati iti tayor na viśeṣaṇa-viśeṣya anya-ātma-vyavacchedo bhavati, tad-ātma-niyata’nya-ātmanaḥ pravṛtti-nivṛttyor abhāva iti pūrvaḥ anya-ātmano vyavacchedo bhavati, na tad-deśaanya-ātmā iti. a-vyavacchede ’nya-ātmanaḥ anya-āyatte, tad-bhāve ’bhūtasya paścāt tādātmyaanya-āyatte, tad-bhāve ’bhūtasya paścād bhāvaanya-āśaṅkāyāṃ prayoga-ayogāt. tatra hi yad eva ’nya iti, ākasmikatve deśa-kāla-prakṛti-niyamaanya iti kevalam an-abhivyakta-artha-viśeṣaanya iti. tān ayaṃ tatra svayam eva tad-dhetūn aanya iti bhedaś ca kiṃ-kṛtaḥ | tadvat puṃstve anya iti bhedān na saha-utpatty-ādayaḥ. evaṃ anya iti yady anyo ’pi jānīyāt taṃ tathā eva anya-indriya-ja-a-viśeṣāt, asāv api vastv-ananya-iṣṭa-nirākaraṇe ’py āśaṅkā-sthāna-vāraṇaṃ anya-iṣṭa-nivṛttāv apy āśaṅkā-sthāna-vāraṇam | anya-utpatti-vaiguṇyāc codyaṃ ca etad dvayor api | anya-upakārako yo na gṛhītaḥ syāt. na ca apy anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam anya-upagame tasya tyāga-aṅgasya a-pramāṇatā || anya-upanaya iti cet, tulyā vṛtti-tatanya-upalabdhir anupalabdhiḥ, vivakṣitaanya-upalabdhir yena anumānād asya upalabdhiḥ

anya SV_00418 V2_05806 V2_06210 V1_04107 HB_02606 V2_05904 V1_04003 SV_02924 SV_03412 V2_08206 SV_10003 SV_11403 VN_00801 SV_03215 SV_02019 V2_08912 SV_11818 V2_06709 SV_11313 SV_12821 V1_00210 PV_04217 V3_12002 SV_00801 V2_04701 V2_08215 V3_02306 V3_02307 PV_04068 V2_08214 SV_10012 SV_06415 V2_06613 PV_03244 V3_04903 PV_03469 SV_04918 V1_00210 PV_03467 SV_02303 V2_08616 SV_11009 SV_07706 V3_04805 V3_04902 V2_05208 V3_09307 V3_09308 PV_04148 PV_04136 PV_03313 V1_00406 PV_03179 SV_13712 SP_00008 SV_02114 V2_09101 PV_03002 PV_04273 V3_06003 V3_12206 PV_04239 SV_06220 V2_10105 SV_01023

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’pi syāt. apārthika-anupalabdhiḥ. atha ’pi syād ity apārthikā anupalabdhiḥ. atha eva teṣāṃ tad-viruddhānāṃ ca sannihita-upalambha-kāle na siddhaḥ siddher asiddheḥ, -lakṣaṇaḥ, yogyatāyā bhāva-rūpatvāt. tasmād iti cet, na, kārya-kāle ’bhāva-pratipatteḥ, -ādi-vat. na hy anayor eka-ākāra-anupalambhe anyathā tathā api na gṛhyeta. na hy sambandha ucyate na pāka eva. na vai pākena ’nya-anapekṣaṇāt. api ca na vināśo nāma -anapekṣaṇāt. uktaṃ ca atra na vināśo nāma -ākhyānāt. na tu sa eva sambandhaḥ. astu vā pratisamudāyaṃ svabhāva-bheda-upagamāt. yady ||59|| tatra apy anya-apohe na vyāvṛttir anyā api ca, artha-antara-nimitto hi dharmaḥ syād api ca artha-antara-nimitto hi dharmaḥ syād siddhy-upāyam. atha punar na śabda-arthayor para-apekṣā, tasya tatra akiñcitkaratvāt, saṅketāt tad-abhivyaktāv a-samarthatv avayaveṣu samartheṣu vyarthā syād ’yukta-pratipattir eva. na ca anya-darśane -bhāk | etāvaty ātma-bhāvo ’yam anavasthā vyatireka-bhāg ity ayam eva hetuḥ. anavasthāpraty ābhimukhyena na vinā rasaḥ sā eva tathā sati dṛśye vastuny a-vikala-tadkiñcit, tādavasthyāt. atas tan-nāśano na -an-uparodhe ’pi śāstra-uparodhād virodhe so ’pi tulya iti virodhaḥ syāt. bhavaty eva īkṣyate | kevalaṃ śāstra-pīḍā iha doṣaḥ sā siddhe hi bhāve kārako na taṃ karoti. na apy siddhe hi bhāve kārako na taṃ karoti. na apy eva abhāvaḥ syāt. tasmān na vyatiriktaḥ. tadtādṛśām a-vitatha-abhidhānāt. tathā hi na -apekṣā eva hetur indriya-jā matiḥ | tato kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo | tasya bhedaḥ kuto buddher vyabhicāry||98|| saṃyojya pratyabhijñānaṃ kuryād apy -rahito ’yukta-pratipattir eva. na ca ’nyena dṛṣṭā dṛṣṭā na hi kvacit | viśeṣaḥ so kim anyat. tasmād eka-deśa-kāla-parihāreṇa kim anyat. tasmād eka-deśa-kāla-parihāreṇa -abhidhānāt. tathā hy ayam evaṃ na vā ity na yāti (152aʼ) niṣ-kriyatva-upagamāt. na hy a-sapakṣe hetv-abhāva-prasaṅgaḥ, sarvasya sapakṣayati. tena a-sapakṣa iti na sarva-artham ity āha. tatra a-sambhavād eva na -puruṣa-ādayo ’py anityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir anityatā iti cet, -saṃśrayo vā iti sūcitam || svayaṃ-śrutyā īpsitaḥ | tad dharmavati bādhā syān na punaḥ | a-tādrūpye na bhedo ’pi tadvad yasmāt pramāṇa-itara-sāmānya-sthiter atīte ca sā a-gṛhīte kathaṃ bhavet | syāc ca kiñcid apy a-viśeṣāt. tathā hi. sva-jñānena katham || krameṇa bhāva ekatra vartamāno anyathā artha-antaram eva anityatā syāt. anyathā artha-antaram eva anityatā syād ca viṣaya-a-viṣayatvataḥ | śabdasya || viśiṣṭa-rūpa-anubhavān na ato ’nyā tasmāt – viśiṣṭa-rūpa-anubhavād anyā na eva vipakṣād api. ekatra hi niyame siddhe || ekatra niyame siddhe sidhyaty ||125|| tad-gatāv eva śabdebhyo gamyate ākhyeyā. anyathā a-pratibaddha-nivṛttyā -anupalabdhir gamikā. tasmād eka-nivṛttyā

anya-upalabdhyā anupalabdhi-siddhir iti pratyakṣa anya-upalabdhyā anupalabdhi-siddhir iti pratyakṣa anya-upalambha-kāraṇād asiddhiḥ siddhiś ca anya-upalambha-kāle tu siddha ity upalambhe ’pi anya-upalambha-janana-yogya eva svabhāvo anya-upalambhe tad-anupalambha-siddheḥ. ’nya-upalambho ’sti. na ca etat svabhāva-viveke anya eva anya-upakārako yo na gṛhītaḥ syāt. na ca anya eva kaścit pācako nāma abhidhīyate yādṛśo anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, anya eva kaścid bhāvāt, svabhāva eva hi nāśaḥ sa anya eva nityaḥ sambandhaḥ. tena girām eka-arthaanya eva rūpa-ādibhyo ghaṭa ity ekaḥ syāt, kiṃ anya eva vyāvṛttas tad-vyāvṛtter nivartamānasya anya eva saḥ | (33ab) na hi tasmin niṣpanne ’anya eva saḥ | (64ab) na hi tasmin niṣpanne ’anya eva sambandhaḥ. tābhyām a-bhede tāv eva na anya-karaṇe tasya iti sambandha-ayogāt. anya-kalpanā ||227 || na vai sambandho vidyamāno anya-kalpanā. atha punar ekam eva an-avayavaṃ ’nya-kalpanā yuktā, atiprasaṅgāt. tasya anya-kalpane || śrāvaṇatvena tat-tulyaṃ prāṇa-ādi anya-kalpane syāt. yasmin sati bhavaty eva yat anya-kāraṇam | (10ʼab) rūpa-upādāna-hetūnāṃ anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva anya-kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty anya-kṛte ’pi pratijñā-doṣa iti cet, astu, viṣaya anya-kṛte samā || śāstra-abhyupagamāt sādhyaḥ anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas anya-kriyāyāṃ tasya kiñcid iti. tad-a-tad-rūpa-aanya-gaty-abhāvāc ca vastuno na paramārthaḥ. anya-guṇa-doṣa-niścaye liṅgam asti. te hi ceto’nya-grahaṇe ’py asya niyata-grāhyatā matā || tad ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā anya-jaś ca saḥ | rūpa-ādīn pañca viṣayān anya-darśane | (99ab) uktam etat – bhede ’pi anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt. ’nya-dṛṣṭāv apy asti iti syāt sva-dhī-gatiḥ || anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo anya-doṣa-a-nir-doṣatā api vā | dur-labhatvāt anya-dravya-vṛtter bhāvasya tato ’-vicalato anya-dharma-yogāt. na bhavati, yathā – aanya-dharma-yogini pratītiḥ, kiṃ tarhi tad-dharmaanya-dharma-vṛtti-niṣedha-āśaṅkā. viruddhaanya-dharmaṇo ’-vyaktir anityatā iti cet, anyaanya-dharmā ca prāg a-pracyuta-ātmā iti ca suanya-dharmāṇāṃ bādhā a-bādhā iti kathyate | tathā anya-dharmeṇa dharmiṇi || anyathā asya uparodhaḥ anya-dhiyo ’pi vā || na iṣṭo viṣaya-bhedo ’pi anya-dhiyo gateḥ | pramāṇa-antara-sad-bhāvaḥ anya-dhī-pariccheda-a-bhinna-rūpā sva-buddhi-dhīḥ anya-dhī-hetuḥ siddhe ’rthe vyañjako mataḥ | ’nya-niḥ-spṛhaḥ | tad-abhāve ’pi tad-bhāvāt anya-nimittatve ’-nimittatve vā. tathā ca bhāvas anya-nimittatve ’-nimittatve vā. tathā ca bhāvas anya-nimittānāṃ bhāve dhī-sad-asattvataḥ || anya-nirākriyā | tad-viśiṣṭa-upalambho ’taḥ tasya anya-nirākriyā ||46|| tad-viśiṣṭa-upalambho ’tas ’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe anya-nivartanam | dvairāśye saty a-dṛṣṭe ’pi syād ’nya-nivartanam | na tatra gamyate kaścid anya-nivṛtty-asiddheḥ. yukta-upalambhasya tasya anya-nivṛttim icchatā tayoḥ kaścit svabhāva-

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abhāva-pratipādikā. tasmād eka-nivṛttyā saṅkete. a-pratipattau ca a-parihṛta-tadavadhāraṇād dharmiṇy a-vṛttir iti cet, na, śabdaṃ śṛṇvaṃs tad-upalambha-pratyayānāṃ tadvyavahāro ’pi tan-nimitta-sattayā sādhyate, mithyā-buddhiṃ śrutir janayanty api tadupādāya a-viśeṣeṇa niveśanāt, vyavahāre ’py ca avaśyaṃ-bhāvitvāt. api ca, tadtasya vyavahāra-kāle ’py a-saṃsparśān na utpanno ’py anyathā samito na uparodhī tadyadi puruṣāṇām ādiḥ syāt. tadā apy -pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’py arthe pratipattes tad-āśrayatvāt tad’sya kārakāt ||262|| sva-pratipatti-dvāreṇa iti, tad-anya-bhāva eva tad-abhāvaḥ, tadeṣāṃ kadācit kvacic chravaṇam iti. kāmam viṣaya-upabhogaḥ, tad-a-pratyakṣatve api bhāva-abhāva-siddhir iti. tan mā bhūd -apoho na vā bhavet || viṣaya-a-niyamād -abhāvāt. artha-ātmanaś ca sādhāraṇatvād prāk. kiṃ ca, pratibhāso ’pi bhedakaḥ | ana-śakya-samayo hy ātmā sukha-ādīnām an|| nīla-ādiś citra-vijñāne jñāna-upādhir an|| a-śakya-samayo hy ātmā sukha-ādīnām an’pi pramāṇa-antara-abhāvāt sā eva tad’sti. na hy evaṃ śakyaṃ darśayituṃ yatra kaivalyam eva aparasya vaikalyam iti, tad-bhāvas tad-abhāvasya gamaka iṣyate, api tv asati sambandhe tad-abhāva-anya-bhāvayor katham anya-bhāvas tad-abhāvo yena anya-bhāvo ’pi tad-abhāva iti vyapadiśyate. -siddhir yathoktād eva anupalambhāt syāt. bhavati, na tad-deśa-kālayoḥ sarvasādhyate. yadi tarhi kāraṇa-vyāpakau tadtad-abhāvasya kiṃ na sādhanam, kiṃ punar api svabhāva-asad-vyavahāra-siddhir tat tasya liṅgaṃ bhavati dhūma-agni-vat. -bhāva-kāla eva tad-abhāva-siddheś ca. na hy na hy ekāntena a-tat-svabhāvasya bhāve na asti ity ucyate, sa eva tena a-saṃsṛṣṭo na kutaścil liṅgāt tad-abhāva-siddhiḥ. so -sambandhād iti. na, pradeśa-āder eva tad-avastham. nanv asati sambandhe tad-abhāva-gatir na syāt, na vai kutaścit sambandhād vyavahāraṃ vā pratiyoginaḥ sādhayati. katham -vyavahāra-siddhi-virodhaḥ syāt. sa eva iti, a-pṛthak-siddheḥ sambandha-abhāvāc ca. -sādhanam. na ca liṅga-liṅginor a-sambandho bhāvaḥ. anyathā itaretara-āśrayam idaṃ syāt. abhāvasya. asti sambandho virodhaḥ, tato sādhyaḥ syāt. tathā ca – ghaṭa-abhāvas tadgamyate. kvacid a-vikala-kāraṇasya bhavato virodhaḥ. a-vikala-kāraṇasya bhavato tathā hy a-paryanta-kāraṇasya bhavato tathā hy a-paryanta-kāraṇasya bhavato upalabhyeta viśeṣa-abhāvāt. anyac cet katham -abhāvāt. viśeṣe ca uktam. anyac cet, katham liṅga-liṅginoḥ. abhāvas tu pratiyogino abhāva-siddhir iti cet, kena kasya virodhaḥ. -siddhir eva aparasya abhāva-siddhir ity anvaya-anugamanaṃ ca nirarthakam. tasmād bhavet | (143ab) na kevalam eka-kāryās tad-prasūter a-bhinna-artha-grāhi iva tadsāmānyam asti. tathābhāva-kalpanayā tu tadyathā eka-kāryās tat-kārya-codanāyāṃ tad-

anya-nivṛttim icchatā tayoḥ kaścit svabhāvaanya-niveśinaḥ śabdād a-nirākaraṇe teṣāṃ saṅkete anya-niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ anya-niṣpādane sāmarthya-abhāvaṃ pratyeti. yadi hi anya-naimittika-vat. sā eva tāvad anupalabdhiḥ anya-parihāra-aṅga-abhāvāt paramārthatas tadanya-parihāreṇa pravartanāt. a-vṛkṣa-vyatirekeṇa anya-parihāreṇa pravarteta iti ca dhvaniḥ | anya-parihāreṇa pravarteta. na hi sa teṣāṃ tebhyo anya-puruṣa-dharma-vat. tad ayaṃ nivartamānaḥ sva anya-pūrvakaṃ na sidhyati. adhyāpayitur abhāvāt. ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad eva anya-pratipatti-vad avisaṃvādo ’numīyate. tataḥ anya-pratipatti-hetur loke vyañjakaḥ siddhaḥ, anya-pratipattir eva ca tad-a-pratipattir ucyate. anya-pratīkṣā astu niyamas tu virudhyate ||252|| ’nya-pratyakṣa-vat sarva-a-pratyakṣatva-prasaṅgāt. anya-pramāṇa-a-nivṛttau nivṛttiḥ. tayor a-sakalaanya-prameyasya ca sambhavāt | yojanād varṇaanya-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi anya-bhāk (170bcʼ) utpatti-sthiti-vināśa-ādianya-bhāk | (21ab) na an-uditaḥ pratiniyataḥ anya-bhāk | a-śakya-darśanas taṃ hi pataty arthe anya-bhāk | teṣām ataḥ svasaṃvittir na abhijalpaanya-bhāva-upalabdhiḥ sādhya-dharmasya sādhikā anya-bhāva-upalabdhis tatra tad-abhāva iti, tadanya-bhāva eva tad-abhāvaḥ, tad-anya-pratipattir anya-bhāva eva tad-abhāvaḥ, yathā uktaṃ prāk. anya-bhāva-gatyā api tad-abhāva-gatir na syāt, na anya-bhāva-rūpa-anupalabdhyā abhāva-vyavahāraḥ anya-bhāva-lakṣaṇo ’bhāvaḥ svayaṃ pramāṇena anya-bhāva-viṣayā punar upalabdhis tad-abhāvasya anya-bhāva-vyavacchedaḥ. tasmād a-tad-ātmā ca anya-bhāva-siddhi-rūpayā anupalabdhyā siddha-asad anya-bhāva-siddhir eva tad-abhāva-siddhir iti, aanya-bhāva-siddhir eva. sa tathā-siddhaḥ kāryaanya-bhāva-siddhyā eva tad-abhāvaḥ sidhyati, tasya anya-bhāvaṃ pratipadya punas tat-pratipatter ’nya-bhāvaḥ, kṛtakatva-bhāva iva prayatna-utpatti’nya-bhāvaḥ. tad-darśanād eva asya ghaṭo na asti ’nya-bhāvaḥ pratyakṣa-lakṣaṇena anupalambhena anya-bhāvatvāt. yatra eva hi pradeśa-ādau yan na anya-bhāvayor anya-bhāva-gatyā api tad-abhāvaanya-bhāvas tad-abhāvasya gamaka iṣyate, api tv anya-bhāvas tad-abhāvo yena anya-bhāva-rūpaanya-bhāvas tad-viṣayā ca upalabdhis tadanya-bhāvas tāvan na sādhanam. yat-siddhau yasya ’nya-bhāvasya pradeśa-ādi-dharmi-sambandhād iti. anya-bhāvāc ca abhāva-siddhāv a-samudāyaś ca ’nya-bhāvād abhāva-siddhir iti cet, kena kasya anya-bhāvād iti ghaṭasya sarvatra sarvadā abhāvaḥ ’nya-bhāve ’bhāvād virodha-gatiḥ, yathā śīta-uṣṇa ’nya-bhāve ’bhāvād virodha-gatiḥ. śīta-uṣṇa’nya-bhāve ’bhāvād virodha-gatiḥ. sa ca ’nya-bhāve ’bhāvād virodha-gatiḥ. sa ca anya-bhāve tad asti. upacāra-mātraṃ tu syād ity anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena ’nya-bhāvena na virudhyate, saha-avasthānāt. anya-bhāvena pratiyoginaḥ. kiṃ nu vai pratiyogī anya-bhāvo ’pi tad-abhāva iti vyapadiśyate. anyaanya-bhāvo na sādhanam abhāvasya. asti sambandho anya-bheda-a-viśeṣād eka-śabdena ucyante ’pi tv anya-bheda-paramārtha-samāna-ākāram, tatra yo anya-bhedaḥ pratipattṛ-abhiprāya-vaśāt syāt. tadanya-bhedena ghaṭa-ādi-śabdaiḥ kṛta-samayāḥ.

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-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād -anvaya-doṣa-bhāk ||14|| ity antara-ślokāḥ. viśeṣaṇāt, yathā – caitro dhanur-dharaḥ, na viśeṣaṇāt, yathā caitro dhanur-dharaḥ. na viśeṣaṇāt, yathā caitro dhanur-dhara iti, na -abhyupagamaṃ pratipādyate, nir-upākhya-vad | dṛṣṭe tad-bhāva-siddhiś cet pramāṇād indriya-gocaraḥ || a-vyāpṛta-indriyasya dravyaṃ syāt, tato ’rtha-antaraṃ vā -sāmagrīkā punar icchayā nivartyeta tadna vikalpa-dvayaṃ sakṛt | etena tulya-kāla-vyavaccheda-rūpāṇām eka-vyavacchedena -vyavaccheda-rūpāṇām eka-vyavacchedena eva nivṛttiḥ. anyathā eka-nivṛttyā eva nivṛttiḥ. anyathā eka-nivṛttyā -ādir yadi tac ca na || anyasya vinivṛttyā -artho ’pi vyatireka-prayogo na yuktaḥ, sa ca ayam aindriyaḥ san sva-buddhau tadsandarśayati, sā ca eka-sādhya-sādhanatayā vastu-grāhiṇī iva pratibhāti. sā hi tadnisarga-siddhayor upadeśa-apekṣaṇa-a-viśeṣād ’sāv a-dṛṣṭeḥ kārya-rūpayoḥ || tad-bādhātāṃ dṛṣṭvā bhede ’pi kurvataḥ | arthāṃs tadvyāpta ekatra vastuni | buddhyā vā na api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā kiṃ tarhi vivakṣita-dharma-an-āśrayo vastu. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-a-vyavadhāna-upayogi. siddham eva tad na apy eka eva bhāgaḥ śabdaṃ vyanakti, tadviṣayī-karaṇe vastu-balād a-śeṣa-ākṣepāt tadsaṅkalpitaṃ tayā ||70|| buddhiḥ khalu tad-sthiti-lakṣaṇatvāt. tat-sthitiś ca tad-anurodhinaḥ ||61|| yadā ayaṃ pratipattā tadkevalasya tattva-vyavasthāpakād eva pramāṇād kriyate, tadā na eka-samāropa-vyavacchedād -sāmānyam abhyupagamya itaretara-āśrayam ata eva ca śabdasya na dvau vyāpārau, tad-abhyāsa-nirmitaḥ || tad-rūpa-āropa-gatyā -ākāra-niścayaḥ. tatra api ca anya-vyāvṛttir ca eka-codanā-an-ādarād a-vacanam eva syād eva vartate, eka-gata-bheda-codanāyās tad-abhidhānaṃ ca, svārtha-abhidhānād eva tad-viśeṣya-bhāvaḥ. eka-bheda-abhidhāne ’py -abhyāsa-nirmitā || arthānāṃ yac ca sāmānyam idānīm ekasya vyāvṛttasya anya-an-anugamād ity eva sarva-ākāra-niścayaḥ. tatra api ca bhede samāna-rūpa-pratibhāsiny ākṣipta-tadced astu jātir alaṃ parā ||95|| syād etat – ca sā śrutir anya-apoha-viṣayayā ity ucyate. yogā na arthe teṣu ca na śrutiḥ | saṃyojyate samāna-ākāra-bhāsini ||124|| sa ca ayam viparivartamānāṃs taj-jñāna-hetutayā tad’rthe sāmānyaṃ bheda ity api | tasya eva ca -lakṣaṇā ||40|| ity antara-ślokau. tadā na sañcodya-grāhya-grāhaka-lakṣaṇā | tadā tasmāt tad-āśrayaḥ | bādhyo na kevalo na ātma-abhāva eva na bhavaty eva ity arthād aneva iha na anyad iti. yady avaśyam ete ’neva tad-abhāvaḥ, yathā uktaṃ prāk. tasya anpaścāt pravṛttā iṣyante. na, teṣām apy iti pratyakṣa-siddhā anupalabdhiḥ. tathā iti pratyakṣa-siddhā na anupalabdheḥ. tathā ’-bhedāt syād dehe ’pi tato guṇaḥ || ansthitir anyatra vāryate | yathā a-liṅgo sthitir anyatra vāryate | yathā a-liṅgo

anya-bhoga-vat. liṅga-ayogād ato ’py asiddhir eva, anya-yoga-vyavacchedena ca viśeṣaṇa ekasya tadanya-yoga-vyavacchedena, yathā – pārtho dhanuranya-yoga-vyavacchedena, yathā pārtho dhanuranya-yoga-vyavacchedena, yathā pārtho dhanuranya-vad vā iti. sa eva tāvad upalabdhy-abhāvaḥ anya-vastuni || tattva-ārope viparyāsas tatanya-vāṅ-mātreṇa a-vibhāvanāt | na ca an-uditaanya-vikalpa-abhāvāt. yadi tat tad eva, tasya anya-vikalpa-vat. śakyante hi kalpanāḥ anya-vijñāna-anubhavo gataḥ || smṛtir bhaved anya-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor anya-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor anya-vinivṛttiḥ kathaṃ bhavet | na aśvavān iti anya-vinivṛttiḥ kathaṃ bhavet | na aśvavān iti anya-vinivṛtter ayogataḥ | tad-ātmā tat-prasūtaś anya-viruddhayor api vipakṣatvāt. katham idānīṃ anya-vivekinā a-pratibhāsamāno rūpeṇa kathaṃ anya-vivekināṃ bhāvānāṃ tad-vikalpa-vāsanāyāś ca anya-vivekiṣv eva bhāveṣu bhavantī viveka-viṣayā anya-viśeṣa-abhāvāc ca eko naisargiko ’nyas tu anya-viśeṣasya nāntarīyaka-bhāvinaḥ | ā-sūkṣmād anya-viśleṣa-viṣayair dhvanibhiḥ saha ||98|| anya-viṣaya iti paryāyatā bhavet ||51|| ity anya-viṣaye ’pi tulyā iti viruddhaḥ syāt. tena anya-viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ. anya-vedyair dharmair yuktaṃ pratisaṃvedayamānas anya-vaikalyān na upayuktam iti cet. katham anya-vaiyarthya-prasaṅgāt, eka-varṇa-bhāga-kāle ca anya-vaiyarthyaṃ ca na syāt. buddhi-pratibhāsasya anya-vyatirekiṇaḥ padārthān āśritya utpadyamānā anya-vyatireke sati syāt. sa ca na asti ity aanya-vyavaccheda-bhāva-anapekṣaḥ piṇḍa-viśeṣe ’śva anya-vyavaccheda-siddheḥ. sambandha-abhāvāc ca. anya-vyavacchedaḥ kṛto bhavati iti tad-artham anya-vyavacchedena saṅkete codayanti. teṣāṃ tatra anya-vyāvartanaṃ svārtha-abhidhānaṃ ca, svārthaanya-vyāvṛtta-adhigateḥ punaḥ | śabda-artho anya-vyāvṛtta ity api | śabdāś ca niścayāś ca eva anya-vyāvṛtty-an-abhidhāne. tasmād avaśyaṃ anya-vyāvṛtty-ākṣepa-nāntarīyakatvāt. sa eva anya-vyāvṛtti-gateḥ. svārthasya bheda-rūpatvāt. anya-vyāvṛtti-gater anvaya-vyatireka-codanayā anya-vyāvṛtti-lakṣaṇam | yan niṣṭhās ta ime śabdā anya-vyāvṛttiḥ sāmānyam, tad-buddhau tathā anya-vyāvṛttir anya-vyāvṛtta ity api | śabdāś ca anya-vyāvṛttir niveśyata iti. sa eva ayam arthaanya-vyāvṛtte ’pi śabda-arthe vyāvṛtti-viśiṣṭasya anya-vyāvṛtteṣv artheṣu vyāvṛtti-bhedam upādāya a ’nya-vyāvṛttau śabdānām eva yojanāt || saṅketaanya-vyāvṛttyā gamyate tasya vastunaḥ | kaścid anya-vyāvṛttyā ca a-tathābhūtān api tathāanya-vyāvṛttyā dharma-bhedaḥ prakalpyate ||88|| anya-saṃvido ’bhāvāt svasaṃvit phalam iṣyate | (41 anya-saṃvido ’bhāvāt svasaṃvit phalam iṣyate || anya-saṃśrayo vā iti sūcitam || svayaṃ-śrutyā anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo anya-saṃsṛṣṭa-rūpasya kevalasya eka-ātmani anya-saṃskāra-āhitānāṃ yathā-pratyayaṃ prabodhāt. anya-sattayā asattā kiṃ na sidhyati iti. yadā anya-sattayā asattā kiṃ na sidhyati. yadā punar anya-sattva-neyasya hīna-sthāna-parigrahaḥ | ātma ’nya-sattveṣu vikalpa-ādir na sidhyati || a’nya-sattveṣu vikalpa-ādir na sidhyati ||49|| a-

anya PV_03298 SV_03112 V1_00504 PV_03520 SV_08910 HB_01512 SV_16403 SV_06710 VN_03509 SV_08909 PV_03080 SV_07808 PV_02269 SV_14705 PV_04012 SV_16022 V2_05902 V2_08512 SV_02210 SV_14116 PV_03158 V1_02208 SV_03403 PV_03405 PV_03188 V1_02602 PV_03327 V1_03508 V3_06006 SV_14215 SV_14214 SV_14305 SV_16509 SV_14021 SV_12512 SV_12119 SV_16326 PV_04071 SV_12108 SV_06613 SV_12017 SV_16215 HB_03617 PV_02102 SV_16515 PV_02148 SV_09001 SV_08605 PV_03212 PV_03060 PV_03419 VN_05408 V3_12803 NB_03113 V3_03611 PV_03480 SV_16208 SV_06427 SV_17514 V1_01504 NB_03008 SV_07504 V3_04105 SV_15605 V3_09002

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nivṛtte ’py akṣa-viplave || kadācid bhrānti-nivṛtty-arthaṃ pravṛttaṃ pramāṇam siddhāv api buddhi-vikalpe saṃśayāt. na enam paṭīyasā | cittena āhita-vaiguṇyād ālayān na pravartate, yathā gor vāha-doha-ādau na a-samartha-svabhāvayoḥ kriyā-a-kriyā-ayogāt. api ca, so ’pi tādṛśaḥ prabhāvavān eva ancodane ’tigauravaṃ syāt. na ca asya anca dṛṣṭānte yadi pakṣa-dharmasya vṛttir an-buddhiḥ kriyate. tasmād yo ’sya ātmā aneva tathā siddhe prasādhanāt | anyatra na ca na abhimataḥ. anyatra vartamānasya tato -hāniḥ syāt sāmarthyaṃ ca na sidhyati | ’yaṃ pratibandho nāma yena sa ca na syāt. na | prasaṅgo dvaya-sambandhād eka-abhāve pūrva-pūrva-pratyayāni. tad ime ’nyasattā-prajñaptir upalabdhi-yogya-svabhāvasya ’gnim antareṇa, tan na tad-dhetuḥ syāt. dhūmo ’gnim antareṇa tan na tad-dhetuḥ syāt. an-ātyantikena bhavitavyam. sa ca a-hetuko -vijñāna-grāhyatvān na aupacārikaḥ || ansāmarthya-a-darśanāt. tan-mātra-bhāvino pratikṣipta-bheda-antaraḥ pratyāyayati. ekasya gamyate | śaktir hetus tato na ubhaya-hetuś cet prāg eva syād a-bhedataḥ | ca eka-rūpam eva paśyāma iti na anyā buddhir -prativedyatvam api tasya tad-ātmatā || na arthaḥ, yo vijñānaṃ sarūpayati. ata eva na -ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād mātreṇa kāṣṭhaṃ na dṛśyata iti yuktam. na ca nāma abhāva iti. tathā api katham (270ʼb) | syād iti katham abhūto nāma. tasmān na tatra ekaḥ puruṣaḥ kañcid arthaṃ kalpayaty apy uttaratra niṣetsyāmaḥ. dūṣyaḥ ku-hetur a-puruṣa-āśrayaḥ | tasmād apauruṣeyatve syād sa tasmād agni-kāṣṭha-vat | a-dṛṣṭa-hetur kṛtair mantraiḥ kiñcit karma kurvanti. tathā || an-īpsitam a-sādhyaṃ ced vādinā pada-kramam | vaktuṃ samarthaḥ puruṣas tathā ||136|| yathā hy ekas tasmād bhinnas tathā -vāda iti cet. ka idānīm evaṃ pauruṣeyo viṣa-nirghāta-ādi-samartho na anya iti yady eva bhāvāt tena avyabhicārī. tatra eva tad| tac-chakti-bhedāḥ khyāpyante vācyo kuto ’yam atīndriya-jñāna-atiśayaḥ. tathā -dharmaḥ prakṛti-saṅkarāt | a-doṣaś cet tad’pi syād dadhi, na api sa eva uṣṭraḥ, yena yad ekasya taj-janakaṃ tad anyasya na ity bahuṣv api na sambhavaḥ || paricchedo ’ntar || tasya a-dṛṣṭa-ātma-rūpasya gater tad-abhāve ’pi tat-kṛtam || na ākārayati ca a-sambhavāt. tasmin dūṣite punar vā viruddhāvyabhicāritāyām. na ca anupalambhasya ca viruddhatāyāḥ. na ca syāt. na ca pramāṇa-lakṣaṇa-vyatirikto prakāśa-rūpā naḥ svayaṃ dhīḥ samprakāśate | tān api hi para-kriyā-darśana-pūrvakam eva vyāpriyante. na ca eka-sādhyaṃ vyavacchedam ’pi vaktur vivakṣā-mātreṇa bhāvāt. na ca na ca prakāśo ’rthas tathā-vṛttiḥ. na apy so ’sad-vyavahāra-viṣayaḥ siddhaḥ, yathā -mātraṃ hi vyaktyā saha asya jātaṃ na na hi tatra apy anupalambham antareṇa eva nirākṛtam | (293ab) na varṇa-vyatirikto sādhyaḥ. tan na trividhād dhetor

anyo anya-santāne tathā eva arpyeta vācakaiḥ | dṛṣṭaanya-samāropa-vyavaccheda-phalam iti siddham anyaanya-sambandhinaṃ puruṣa-mātra-pratyakṣam anveti. anya-sambhavaḥ || na apekṣeta anyathā sāmyaṃ mano anya-sambhavino ’rthasya yathā yuddha-praveśe, sa anya-sahitaḥ karoti, na kevala iti cet, kiṃ anya-sādhāraṇa-śaktitvād iti puruṣa-viśeṣa eva anya-sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. na apy anya-sādhāraṇā prasādhyate, viruddhas tadā anya-sādhāraṇo yaṃ puras-kṛtya puruṣo viśiṣṭaanya-siddhiś cen na tasya eva prasiddhitaḥ || yo ’nya-sthāna-janmani | svasmād a-calataḥ sthānād anya-smaraṇa-bhoga-ādi-prasaṅgāś ca na bādhakāḥ || anya-svabhāvaś ca. janmā iti cet. sarva-kāraṇānāṃ ’nya-hānaye || tad-artha-grahaṇaṃ śabda-kalpanāanya-hetavo varṇāḥ sva-kāraṇa-ānupūrvī-janmānaḥ. anya-hetu-sākalye tad-avyabhicārāc ca upalambhaḥ anya-hetukatvān na a-hetuka iti cet, na, tatra anya-hetukatvān na a-hetukatvam iti cet. na, ’nya-hetuko vā nityaṃ bhaven na ca puruṣa-vyāpārāt. anya-hetutā tulyā sā mukhya-abhimateṣv api | ’nya-hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra anyo ’-pratikṣepeṇa ity ayaṃ viśeṣaḥ. anyo ’-hetuś ca viṣayaḥ katham || sa eva yadi dhī anyo ’kṣa-buddhi-hetuś cet smṛtis tatra apy ananyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayoanyo ’nubhāvyas tena asti tasya na anubhavo anyo ’nubhāvyo buddhyā asti tasyā na anubhavo anyo ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad anyo ’nyasya vināśaḥ, atiprasaṅgāt. viśeṣaanyo ’nyasya vināśaḥ. na hi kasyacid arthasya anyo ’nyasya vināśo ’stu kāṣṭhaṃ kasmān na anyo ’param. na ca śabdānāṃ kaścit svabhāvaanyo ’pi (267a) na eva kaścid dharmo yaḥ samānaanyo ’py a-nara-āśrayaḥ ||244|| puruṣa eva hi anyo ’py a-viśiṣṭaḥ sampratīyate ||242|| na aanyo ’py an-atiśayaś ca kartā ca mantrāṇām iti. anyo ’py an-īpsitaḥ | dharmo ’-sādhyas tadā aanyo ’pi iti kaścana ||240|| tasya api tad eva anyo ’pi iti bhedasya a-sāmānya-doṣo ’pi na asti. ’nyo ’pi. kumāra-sambhava-ādiṣv ātmānam anyaṃ vā anyo ’pi jānīyāt taṃ tathā eva pratipadyeta. na anyo ’pi tad-bādhakasya bhāva eva bhāvād ’nyo ’pi diśā anayā || hetutve ca samastānām ekaanyo ’pi draṣṭā deśa-kāla-svabhāva-viprakṛṣṭānām anyo ’pi dharmaḥ kiṃ tasya na īkṣyate || na sarva anyo ’pi syād uṣṭraḥ. tathā dadhy api syād uṣṭraḥ, anyo ’pi svarūpeṇa eva janako na para-rūpeṇa aanyo ’yaṃ bhāgo bahir iva sthitaḥ | jñānasya aanyo ’rtha-āśrayaḥ | tad-āśrayeṇa sambandhī yadi anyo ’rtho ’n-upakārāt saha-uditaḥ | vyakto ’nanyo ’rtho ’para-doṣa-viṣaya ity ayam anubhāṣaṇe anyo ’vyabhicārī. tasmād a-vastu-darśana-balaanyo ’vyabhicārī. tasmād a-vastu-darśana-bala’nyo ’sti viśeṣaḥ pratyakṣasya, ya ekāntaanyo ’syāṃ rūpa-saṅkrāntyā prakāśaḥ samprakāśate | anyaḥ karoty a-vidita-kartāraś ca kecid iti anyaḥ karoti. saṅketa-pratiniyamāt. na ca anyaḥ kaścit kasyacid avyabhicārī. vyabhicāre ca anyaḥ kaścid iha anuṣaṅgī ity abhāva eva arthaanyaḥ kaścid dṛṣṭaḥ śaśa-viṣāṇa-ādiḥ. na anyaḥ kaścid viśeṣa iti. pūrva-vat paścād api na anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya ’nyaḥ krama iti niveditam etat. a-vyatireke ca anyo gamako ’sti, a-pratibaddha-svabhāvasya

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sattā-upagamo na yuktaḥ. tan na rūpa-ādibhyo sambandha-matis tathā || tau ca bhāvau tadsvabhāvaḥ. yat tasya janakaṃ rūpaṃ tato svabhāvān na nivartate || prapadyamānaś ca na nivartate ||18|| prapadyamānaś ca iha iṣṭam. sa kevalas tad-apekṣayā tasmād ’pi tatra eva tat-pratibandha iti kim sandehaṃ nivartayet | kvacid viniyamāt ko syād a-tad-rūpaṃ vā. tādrūpye tad eva iti na rūpa-ādir upakārakaḥ | grāhyatā-lakṣaṇād vaktṛ-vad aśnuvīta. na hi vaktuḥ kaścid ’rthaḥ sapakṣaḥ. na sapakṣo ’-sapakṣaḥ. tato syād etat – nir-bhāgasya vastuno grahaṇe ko tad-vipralambhāt. avyabhicāraś ca anyasya ko iti. sahitas tat-svabhāvo na kevala iti cet, kiñcana | tasmād artha-avabhāso ’sau na eka-deśatvād anyad apy aparo ’bravīt ||330|| phalavaty eva. sa eva ca tatra aṅkura-hetuḥ. anya-viśeṣa-abhāvāc ca eko naisargiko tad asādhāraṇaṃ vastu-rūpaṃ svalakṣaṇam. -anyatvābhyām a-vācyaḥ pratanyate. na hy sthāna-a-sthānayor eka-ātma-āśrayatve ko ātma-pratibandhas tādātmya-tadutpattibhyām -yoga-ādeḥ saṃvido niyamo yadi | sarvathā -svabhāvasya pratyakṣasya sataḥ svayam | ko eva hetu-doṣa ity asiddha-viruddhābhyām cet pratipadyeta, tad-a-pratipattāv apy | (296ab) yena tataḥ kaścit phalam aśnute na hi sato vastunas tattva-anyatve muktvā ca taj-janma-lakṣaṇāt svabhāva-pratibandhād -phalaḥ, upalabdhi-pūrvakatvāt teṣām. iti. na hi sa-ātmaka-nir-ātmakābhyām iti. na hi sa-ātmaka-an-ātmakābhyām sambandha-abhāvāt. na hi kārya-kāraṇa-bhāvād ekatra arthe sambhavāt sa pathika-agnir pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako kevalam ||277|| ity uktam. na hy ayaṃ vināśo sa ca artha-antarād bhavann anityatā sa ca artha-antarād bhavann anityatā katham idaṃ gamyate ’n-ātyantiko dhvanir ’pi kim idānīṃ pauruṣeyam ity-ādi. tathā hy tathā-avabhāsinaḥ smaryante. tan na viplavo bhāva-mātra-svabhāvaḥ syāt. tena śabdo bhedakānām abhāvataḥ ||282|| na vai pratigho -viśeṣa-vṛtter a-parijñānād ayaṃ jaiminir na ca dharmasya dravyāt tattva-anyatvābhyām -janane svabhāve niyatāṃ ca tām | ko nāma vyākhyātā na svayaṃ vetti. na apy enam katham a-vyatirekaḥ. na hi sattā-pratiṣedhād sa kuta iti vaktavyam. na hy anupalambhād śleṣaḥ syāt. na hi svabhāva-antara-sattayā cet sarva-vastunaḥ | etat sāṅkhya-paśoḥ ko ’rthasya dṛṣṭaye | dravya-lakṣaṇa-yukto paśyāmaḥ. yena taj-janmā tathā syān na na kevala iti cet, anyas tarhi kevalaḥ, dharma-ādi-vacanasya api pratīti-hetu-bhāvād ayukta iti. kevalaṃ janayed iti. na asty kathañcid upayogī iti na kaścit kutaścid āhito yadā | na apekṣeta punar yatnaṃ yatno ghaṭayaty enāṃ na hi muktvā artha-rūpatām | hetu-paramparā bhinnānāṃ hi kaścid dhetur na sthāṇur ayaṃ mārga iti vakti iti kaścana | sthāṇur ayaṃ mārga iti vakti iti kaścana | | prasiddhasya gṛhīty-arthāṃ jagāda

’nyo ghaṭaḥ. evaṃ tāvan na buddhi-vyapadeśābhyāṃ anyaś ca sarve te sva-ātmani sthitāḥ | ity a’nyo janakaḥ katham | (170ab) tatra na brūmo anyas taṃ nāntarīyakam īpsitaiḥ | sādhya-arthair anyas taṃ nāntarīyakam īpsitaiḥ | sādhya-arthair anyaḥ. taj-jñānaṃ tat-svabhāvo vā jñātṛ-jñeyaanyas tat-karaṇāt tad-upakārī. tad-apekṣasya ’nyas tat-kārya-ātmatayā sa ca || nairātmyād api anyas tato bhidyeta. na hi tasya rūpam anyasya anyas tad-bhāva-niyamo ’sya kaḥ || buddher api anyas tad-bhāvo ’nyatra tad-buddhi-hetutvāt. para ’nyas tad-viruddhas tad-abhāvaś ca iti. tri’nyas tadā na gṛhīto nāma. sa tu bhrāntyā na ’nyas tadutpatteḥ, an-āyatta-rūpāṇāṃ saha-bhāvaanyas tarhi kevalaḥ, anyaḥ sahitaḥ, svabhāvaanyas tasyā dhiyas tataḥ || siddhe pratyakṣaanyas tv apauruṣeyam āgama-lakṣaṇaṃ parityajya anyas tu pūrvaḥ pariṇāmas tad-artha eva. na ca ’nyas tu pauruṣeya iti dur-avasānam. asti viśeṣaḥ anyas tu buddhau sākṣāt svabhāva-upadhānaanyo dharmo dharmiṇo ’n-artha-antara-abhidhānāt. ’nyo dharmo bhedaka iti nānātvam eva kvacin na anyo na asti ity uktam. te ca darśanena vinā na anyo na gṛhṇīyāt saṃvid bhedo ’py apoditaḥ || ’nyo na dṛṣṭo bhāgaḥ syād yaḥ pramāṇaiḥ anyo na pratijñayā virodho nāma parājaya-hetuḥ. anyo na pratipadyeta iti. tattva-rakṣaṇa-arthaṃ ’nyo na. prayogo yady abhivyaktiḥ sā prāg eva anyaḥ prakāraḥ sambhavati, tayor vastuni anyaḥ pratibandho nāma, an-āyattasya vyabhicāra-a anyaḥ pravartana-phalas tan-nimittasya darśanāt || anyo rāśir asti yatra ayaṃ prāṇa-ādir vartate. anyo rāśir asti, yatra prāṇa-ādir varteta, ātmaanyo vastu-sambandho ’sti. na ca anayoḥ kāryaanyo vā artha eka-pratiniyato na syād ity ’nyo vā iti yathā-kathañcid api viśeṣitas tat’nyo vā iti, yathā-kathañcid api viśeṣitas tat’nyo vā kaścid bhāvasya bhavati ity āha. kiṃ anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetuanyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetuanyo vā bhāva iti. sattā-mātra-anubandhitvān anyo vā racito granthaḥ sampradāyād ṛte paraiḥ | ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva ’nyo vā sattā-bhājanaḥ sarva eva bhāvo ’n’nyo vā svabhāvo ’-kasmāt pratiniyamavān. yādṛśī anyo vā svayaṃ rāga-ādimān na arthaṃ vetti anyo vikalpaḥ sambhavati, ubhayathā api na anyo vibadhnīyād bahir-aṅgo ’ntar-aṅgikām || anyo vedayati, tasya api tulya-prasaṅgatvāt. na anyo vyatirekaḥ. vipratiṣiddhaṃ ca etat – na anyo vyavaccheda-hetur asti, vidhianyaḥ śliṣṭo nāma. mā bhūd a-śliṣṭena, śliṣṭena ’nyaḥ sa-lajjo vaktum īhate || a-dṛṣṭa-pūrvam ’nyaḥ saṃyoge ’rtho ’sti dṛṣṭi-bhāk || adṛśyasya anyaḥ. sarva-ākāra-janmanāṃ vināśa-darśanāt. nanv anyaḥ sahitaḥ, svabhāva-bheda-lakṣaṇatvād bhāvaanyaḥ sādhana-arthaḥ. sa pratijñā-vacane ’pi anyaḥ sthiti-hetuḥ. a-bhede vā sthiteḥ sāmānyāt anyaḥ syāt. evaṃ ca a-vācyatā ity api kārya’nyaḥ syād viśeṣa-kṛt || kāṣṭha-pārada-hema-āder anyaḥ sva-bhedāj jñānasya bhedako ’pi kathañcana | anyaḥ svabhāvād ity atra na kiñcid bādhakam. aanyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām anyaḥ svayaṃ-śrutim || vicāra-prastuter eva

anyo V1_00312 SV_00812 V2_05313 SV_03919 PV_03276 PV_03182 SV_03114 SV_17315 PV_03207 SV_17421 SV_06905 V1_00201 SV_09002 SV_12113 PV_02214 SV_06007 V3_08202 PV_04063 V3_02212 SV_03106 SV_07914 SV_04209 SV_12315 SV_01625 V3_04206 SV_12414 SV_05006 HB_03208 SV_16107 VN_04517 SV_02916 SV_14703 SV_08107 HB_01205 SV_06406 PV_03042 SV_15602 SV_06816 SV_10007 V2_08209 PV_03449 PV_04175 HB_02015 SV_16610 SV_03921 PV_02053 SV_08102 SV_04309 PV_03202 SV_01626 V3_04207 PV_03527 VN_00406 SV_07524 PV_03076 V2_09613 SV_02303 V2_08615 SP_00011 VN_00105 VN_02501 PV_04163 HB_03103 PV_03049 VN_05811

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smaraṇāt. na hy anvaya-vyatirekābhyām tasmād iyaṃ kārya-liṅga-jā ||10|| tena na mahato ’pi mahīyaso yad avamanyata iti kim pratibhāti, yasmād vyaktayo na anuyanty | ekam āvir-bhavad dṛṣṭaṃ na dṛṣṭaṃ tv -anubhavo yathā | a-śakya-samayaṃ tadvad iti siddham anya-apoha-viṣayam. tadvad śīta-nodanaḥ | vākyaṃ veda-eka-deśatvād -vikalpikā | vikalpayann apy eka-arthaṃ yato sthānam, kāraṇāc ca vināśa ity-ādikam, apy a-svāmikaḥ śūnya iti. evaṃ yathāyogam ’rthakriyāyāṃ visaṃvādyate. nanv api syād uṣṭraḥ, na api tad eva dadhi, yena evaṃ na anumīyate ||241|| na khalu kiñcid || mithyā-upalabdhir ajñānam ukteś ca tad-ākāra-vivekinīṃ buddhim anubhavatas tato eva sāmānyam a-pratipakṣam – idam eva iha na na yuktaṃ pratiṣidhyate | bruvāṇo yuktam apy na yuktaṃ pratiṣidhyate | bruvāṇo yuktam apy yadi bhrānti-nivṛtty-arthaṃ gṛhīte ’py asti. pācakaḥ pāṭhaka iti. na hi teṣv svalakṣaṇaṃ samānam iti pratyeyam atha vicārayiṣyāmaḥ. api ca, na mantro nāma atha kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta -dharmatvāt. uktam atra, na mantro nāma bhāvau kāraṇaṃ bhinnāv api. na hi tatra vyavacchinatti, tasya eva paricchedāt, tad-saṃskāra-bheda-bhinnaḥ krama ity ucyate. ca. na hy arthe ’pi vācakatvaṃ nāma upakārakatvena grahaṇāt. na hy upakārakatvam svabhāvasya anyatvam. na hi rūpa-rasayor apy an-anvayāt ||159|| na hi śaktir nāma kiñcid -viśeṣābhyāṃ tayor a-pratibhāsana-prasaṅgāt. syāt. na tad eva bhedasya rūpam. rūpaṃ ca tad vastv ekaṃ kathaṃ bhavet || tābhyāṃ tadapi phalaṃ syāt. varṇā eva hi mantro na viśiṣṭās ta evam ucyante. na punar atra viṣam a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na viṣam a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na eva tāḥ || pratyakṣās tad-viviktaṃ ca na śabda evaṃ prakīrtayet | dṛṣṭānta-ākhyānato sañjanita-viśeṣa-paramparā-utpatti-dharmakam -pravṛttir atīndriyā katham anyena siddhā. -abhāvena sāmānyasya eva abhāva-prasaṅgāt. na tulyaṃ citta-kāraṇe | sthity-āvedhakam -rūpam atīta-anāgataṃ karma-nimittam. -abhāvaḥ, yasmān na anityatvaṃ nāma kiñcid kevalaṃ dṛśyate tathā | nīla-ādīni nirasya cet tathā eva upalabhyeta viśeṣa-abhāvāt. viśeṣa-abhāvāt. viśeṣe ca uktam. anyasya janana-ātmanaḥ | grāhyatāyā na khalv api tatra abhāve sandigdham asya sāmarthyam. -vad a-viśeṣāt. tac cet sāmānyasya rūpam anvarṇa-anityatā na pratīyate | pramāṇam vyavaccheda-hetutā syāt. na hi tad-vyāvṛtter niyama-ayogāt. sā ca yogyatā hetu-bhāvāt kim niyama-ayogāt. sā ca yogyatā hetu-bhāvāt kim || dviṣṭho hi kaścit sambandho na ato a-doṣa-udbhāvanaṃ dvayoḥ | nigrahasthānam, nigrahasthāna-lakṣaṇam uktam asmābhiḥ. -ādi-bādhāyāḥ sambhavena tu | udāharaṇam apy abhāva-pratītir iti cet, katham ekaṃ paśyann -darśanāt | vyakti-grahe ca tac chabda-rūpād -uttara-vādino hetvābhāsa-apratibhābhyām

anyo hetu-phalayos tad-bhāvaḥ. tathā yuktaanyo hetur gamako ’sti, a-pratibaddha-svabhāvasya anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva arthaanyad anuyāyi na bhāsate | (71ab) na hi imā anyad antarā || saṃsargād a-vibhāgaś ced ayoanyad apy a-vikalpakam || sāmānya-vācinaḥ śabdās anyad api, a-samāropa-viṣaye vṛtteḥ. yatra asya anyad apy aparo ’bravīt ||330|| anyas tv ’nyad api paśyati || citra-avabhāseṣv artheṣu anyad api pratyakṣa-anumānābhyāṃ prasiddhianyad api vācyam. śūnya-anitya-ādi-śabdeṣu yathāanyad api śābda-upamāna-ādikaṃ pramāṇam asti. anyad api syād dadhi. tad anayor ekasya api anyad apauruṣeyatva-āśrayo ’nyatra idānīntanānām anyad ayuktimat | vyākhyeyo ’tra virodho yas tad’nyad iti yathā-anubhavaṃ tad-vivecano vaidharmya anyad iti. yady avaśyam ete ’n-anya-saṃsargiṇo anyad iti rāja-kula-sthitiḥ || sarvān arthān samī anyad iti rāja-kula-sthitiḥ ||20|| sarvān arthān anyad iṣyate | (56ab) syād etat – nir-bhāgasya anyad ekam a-bhinnam asti yena bhinnās tathā anyad eva. kiṃ ca ataḥ. yadi svalakṣaṇaṃ kathaṃ anyad eva kiñcit. kiṃ tarhi satya-tapaḥanyad eva kiñcit. sa eva cet tathā eva anyad eva kiñcit. sa eva cet, tathā eva anyad eva kiñcit satya-ādimatāṃ vacana-samayād anyad eva kiñcit sāmānyam asti yat tathā anyad eva ca tasmāt tad-anyasya tatra aanyad eva tato rūpaṃ tad varṇānāṃ padaṃ padam | anyad eva tad-viṣaya-pratīti-jananāt. apaśabdaś anyad eva tasya svarūpeṇa gṛhyamāṇasya a-gṛhītaṃ anyad eva parasparam anyatvam. svabhāva-aanyad eva pācaka-ādīnām. tasyā eva pāka-ādyanyad eva saṃsthānaṃ guṇo mṛd-dravyāt. tena anyad eva syāt. tataś ca bhāvas tasmād vyāvarteta. anyad eva syād yadi rūpaṃ samaṃ tayoḥ | tayor iti anyat kiñcit. tat-kramo mantra iti cet. kramasya anyat kiñcid yathā-varṇita-lakṣaṇaṃ dravyam asti anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. anyat kiñcid vibhāvyate | yat taj-jñānaṃ paro ’py ’nyat kim asty atra artha-anudarśanam || viśeṣe anyac ca, aṅkura-ādi-vad a-kṣepa-kāri-indriyaanyac ca evam āgama-lakṣaṇaṃ syāt. tathā hi yasya anyac ca na tābhyo vyatiriktaṃ kiñcit tathā anyac ca yataḥ kāraṇam iṣyate || na doṣair viguṇo anyac ca vyakty-ādikaṃ na iṣṭam ity a-nimitte te anyac calād vastunaḥ, kṣaṇa-pratyupasthānaanyac citraṃ citraṃ yad īkṣase || tulya-arthaanyac cet katham anya-bhāve tad asti. upacāraanyac cet, katham anya-bhāve so ’sti, upacāraanyaj jananaṃ grāhya-lakṣaṇe || sākṣān na hy anyat tatra samartham, tad-abhāvāt tan na bhūtam. anyat tad eva tad bhavati. a-tattve vastv-antaraanyat tad buddhir vinā liṅgena sambhavāt || anyat tad-vyavacchedanam. a-vyavacchedas tu anyat. tasmād eka-deśa-kāla-parihāreṇa anya-deśaanyat. tasmād eka-deśa-kāla-parihāreṇa anya-deśa’nyat tasya lakṣaṇam | bhāva-abhāva-upadhir yogaḥ anyat tu na yuktam iti na iṣyate ||1|| iṣṭasya anyat tu na yuktam iti na iṣyate. yatra idaṃ anyad diśā gamyaṃ yathoktayā || tri-kālaanyan na asti iti pratīyāt. tasya eva kevalasya anyan na dṛśyate || jñāna-mātra-artha-karaṇe ’py anyan nigrahasthānaṃ nyāyyam asti tad-ubhaya-

anyat SV_05915 SV_02715 PV_03017 SV_16007 PV_03059 SV_13010 SV_12706 SV_13124 V3_05309 V3_05008 V3_05212 VN_06104 SV_06124 SV_17409 PV_03241 SV_01006 V3_11113 HB_03206 V2_05110 SV_01403 SV_12920 PV_03003 SV_02512 V1_00402 NB_01016 PV_03126 V1_01707 PV_03383 V3_05908 SV_16628 V2_07006 SV_04417 SV_04420 SV_12107 SV_16407 SV_03926 SV_16601 HB_02407 SV_02310 V2_08706 SV_06417 SV_04225 VN_04710 HB_00904 PV_04012 PV_03253 SV_06810 V1_03111 SV_01803 HB_00903 V1_00206 V3_00402 V1_00605 SV_06725 SV_02212 V2_08514 SV_07005 PV_03334 SV_15619 SV_04210 SV_16825 SV_15523 V3_05305 HB_02504 SV_11614

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-vat. atha api syāt – a-vidhāya niṣidhya -vyavacchedaḥ kṛto bhavati iti tad-artham -ādi-matir matā | artha-sāmarthya-dṛṣṭeś ced kaścid varṇa-bhedo na ca varṇa-vyatiriktam -vyatirekiṇī | tasya svatantraṃ grahaṇam ato nāma. akiñcitkaraś ca kaḥ kasya āvaraṇam grahaṇe grāhyatayā iṣṭam asty śabdo na indriyaṃ na sannikarṣaṃ na ātmānam śabdo na indriyaṃ na sannikarṣaṃ na ātmānam nāma. akiñcitkaraṃ ca kiṃ kasya āvaraṇam sahakāri pratiniyatam asti indriya-upakāry vādaṃ viphalatayā na kiñcid vakti, an-ākṣipta-karaṇa-karmakam. evam ānayanam sthitim ||332|| nivṛttiṃ ca pramāṇābhyām viśeṣam a-samādadhat | karmaṇy aindriyam kāraṇam anumāpayati, tat-pratibandhāt, na kāraṇam anumāpayati, tat-pratibandhāt. na pramāṇaṃ pravṛttaṃ tat paricchinatti, tato vṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam vyavaccheda-hetutā syāt. na hi tad-vyāvṛtter bhedo na syāt. na apy a-varṇa-kramam -samarthaṃ yat tad atra paramārtha-sat | sāmānya-buddhau niveśa-abhāvāt sāmānyam a-pitṛtva-vat. tasmāt sarvaṃ svato ’siddham arthakriyā-sāmarthya-lakṣaṇatvād vastunaḥ. na anyatra dṛśyate | na tasmād bhinnam asty -ādi-bhedāt. na tasmād bhinnam asty artha-saṃsarga-bhājanam | sārūpyāt tat kim -antara-viśeṣād viśeṣa-siddhiḥ, tasya apy rāga-ādimān na arthaṃ vetti vedasya na rāga-ādimān na arthaṃ vetti vedasya na |76|| tasyāṃ yad rūpam ābhāti bāhyam ekam iva | tena a-bhinnā iva ābhānti vyāvṛttāḥ punar niṣṭhā-āgamanasya a-śakyatvāt. yathā ayam pauruṣeyāś ca. puruṣa-adhiṣṭhānam antareṇa ekaṃ sāmānyaṃ na sarvam iti cet. katham a-sādhanam eva āgamaḥ syāt. kevalād -kāraṇe. tatra yadi dhūmo ’gny-ādi-sāmagryā api tathābhūta-kārya-janana-svabhāvaḥ. tasya hetur api tathābhūta-kārya-janana-svabhāvaḥ. -bhinnasya vastunaḥ śabdena codane tasya eva ta eva ca kutaścid vyāvṛttāḥ punar eva anvākhyāne yatnas tat-svabhāvasya svabhāvam eva karoti, sva-hetubhya eva tasya tad asiddhaṃ kim ātmanaḥ || pareṇa apy | dṛṣṭaṃ sukha-āder buddher vā tat tato na teṣu niyuṅkte ghaṭa iti. te ’pi sajātīyād na ca iyam artha-ghaṭanā artha-sārūpyād jāto yo naśvaraḥ kṣaṇa-sthiti-dharmā, eva bhāvā naśvarāḥ. na eṣāṃ niṣpannānām sadṛśa-ātmanā | a-pratyakṣasya sambandhād -lakṣaṇam asiddhaṃ kim ātmanaḥ. pareṇa apy sa ca avisaṃvādas tasmād ātma-lābhāt, na punar eṣām anyā tat-kāryatā anyatra abhāve ’py agnau bhavati iti. kathaṃ vā tato abhāve ’py agnau bhavati iti. kathaṃ ca tato -kāraṇa-bhāvān na vyatiricyante, parasparam tad-ākārā sā asty ākāra-viśeṣiṇī | sā bāhyād apekṣaṇe ||293|| yadi mantrā vidhānād yadi svalakṣaṇaṃ kathaṃ vikalpasya viṣayaḥ. tat-pratipanna-khalī-kārāya dhūrta-vyasanena yojayāmi iti parārtha-paratā-anurodhena ca prayatnāt prayatna-saṃskṛtād indriyād nibandhanam, a-bhinna-ākārāṇām api keṣāñcid tad-bhāva-ayogāt. arthena saha utpannasya

anyataḥ anyat pradarśya ekaṃ puraḥ sthitam | vṛkṣo ’yam anyat pravartate. nanu na avaśyaṃ viparyāsaanyat prāptam an-arthakam || a-pravṛttir aanyad yataḥ kārya-bhedaḥ syāt. bhinnāṃ ca tayoḥ ’nyad vastv atīndriyam || tasya a-dṛṣṭa-ātmaanyad vā iti nirloṭhita-prāyam etat. kuḍya-ādayo anyad vā iti śakyam avasātum, ākāra-antara-vat. anyad vā kiñcij jñāna-utpatti-samāśrayaṃ svaanyad vā kiñcij jñāna-utpatti-samāśrayaṃ svaanyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam anyad vā. tat kadācit kasyacid bhavati iti tatanyad vā yat kiñcit pralapati, tadā kathaṃ anyad vā yat kiñcid anuṣṭhānaṃ vā abhimataṃ tadā anyad vā vyasta-gocaram | viruddham āgamaanyad vā sādhanaṃ kim iti iṣyate || sakṛd-bhāvaś anyad vipakṣe ’-darśane ’pi. sarva-darśino hi anyad vipakṣe ’-darśane ’pi. sarva-darśino hi ’nyad vyavacchinatti, tṛtīya-prakāra-abhāvaṃ ca anyad vyavacchinatti, naraṃ ca nārāyaṇam eva ca anyad vyavacchedanam. a-vyavacchedas tu kutaścid anyac chabda-rūpaṃ paśyāma ity uktam. sati vā tad anyat saṃvṛti-sat proktaṃ te sva-sāmānya-lakṣaṇe | anyat. sati vā tasya api sva-ātmani vyavasthānād anyat sādhanam avyabhicāry-ātma-sambandham anyat sāmānya-lakṣaṇam. so ’numānasya viṣayaḥ. anyat sāmānyaṃ buddhy-a-bhedataḥ || tasmād viśeṣa anyat sāmānyaṃ buddhy-a-bhedataḥ ||16|| na hi anyat syād dṛṣṭeś ca yamala-ādiṣu || ādya-ananyata ity anavasthānān na kasyacid viśeṣaanyataḥ | na vedayati vedo ’pi veda-arthasya kuto anyataḥ | na vedayati vedo ’pi veda-arthasya kuto anyataḥ | vyāvṛttam iva nis-tattvaṃ parīkṣā-ananyataḥ ||78|| ta eva teṣāṃ sāmānya-samāna-ādhāra anyato ’-śrutvā na imaṃ varṇa-pada-kramam | anyato ’-sambhavat-phalānāṃ phala-darśanāt, kṛtaanyato ’nyatra pratyaya-vṛttiḥ, tat-sambandhāt. anyato ’py atīndriyeṣv a-pratipattir iti cet. anyato ’pi bhavet, na tasya taj-janyaḥ svabhāva anyato ’pi bhāve na sa tasya svabhāva iti. sakṛd anyato ’pi bhāve na sa tasya svabhāva iti sakṛd anyato ’pi bhedād an-aṃśa-eka-bheda-codane sarvaanyato ’pi vyāvṛttimanto ’-bhinnāś ca pratibhānti anyato ’pi siddheḥ, prākṛta-apa-bhraṃśa-dramiḍaanyato ’bhinirvṛtteh. na api svabhāva-antaraanyato gantum ayuktaṃ para-kalpitaiḥ | prasaṅgo anyataś ca te || sukha-duḥkha-ādi-bhedaś ca teṣām anyataś ca bheda-a-viśeṣe ’pi tat-prayojanaanyato jñānasya sambhavati. na hi paṭu-mandatāanyatas tasya tad-bhāva-niṣedhāt. hetu-bhāvo vā anyato nāśa-utpattiḥ, tasya a-sāmarthyāt. na hi anyataḥ pratipattitaḥ ||1|| dvividha eva hy anyataḥ pratipattum ayuktam eva. yas tu paraanyato bhavato ’-bhavato vā bhāve niyamena tatanyato bhedāt. yathā cakṣū-rūpa-āloka-manaskāresv ’nyato vā a-taj-janana-svabhāvād bhavet, svayam a ’nyato vā a-taj-janana-svabhāvād bhavet. svayam a anyato vā an-upakāriṇām a-pratibandhāt, aanyato vā iti vicāram idam arhati || darśanaanyato vā kañcit svabhāva-atiśayam āsādayeyuḥ, sa anyato vā katham arthakriyā. svalakṣaṇe ca anyato vā kutaścit kāraṇād anyathā racanāanyato vā kutaścid dhetoḥ kṛtaḥ syāt, tadā mantra anyato vā svabhāva-antara-pratilambhāt. na hy ananyato viśeṣāj jāti-bheda-darśanāt. anyathā hi anyataḥ siddhasya an-upakāriṇi śabde ’-samāśrayāc

anyataḥ SV_15806 V2_04904 SV_05307 PV_04023 V3_01008 VN_04907 VN_02719 SV_16915 VN_04906 HB_03204 V3_01506 V3_01802 V3_01509 V3_01606 V3_09710 V3_09706 V3_04704 V3_01507 SV_01815 V3_01511 V3_01611 V3_01611 VN_03410 SV_15320 V3_01612 V3_01513 V3_01406 VN_02012 V3_01609 V3_01705 V3_01711 PV_03097 V3_07708 V3_01703 V3_00702 V3_00710 V3_01606 V3_01508 VN_04915 V3_12102 SV_01817 V2_05310 SV_04427 PV_04177 PV_04211 V3_11809 PV_03172 SV_03124 V3_10309 SV_04712 SV_06602 SV_15227 SV_15215 SV_00208 V3_04401 HB_00202 HB_02908 SV_10513 SV_12103 V1_00412 V3_11103 VN_05001 SV_06725 SV_15207 V2_09802

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hi vyakti-kāraṇam ||297|| na hi śabdasya -viṣayatve sāmānyasya pratipattir liṅgād vyaktayas tatra iti na tena gṛhyeran. tāsām pakṣasya siddher a-pratibandhataḥ | triṣv api pakṣasya siddher a-pratibandhāt triṣv nyūnam. yasmin vākye pratijñā-ādīnām -antaraṃ bhavati, kiṃ tarhi hetv-āder anśṛṇumaḥ. tatra kaścid dviṣṭa-a-jña-dhūrtānām a-prāpta-kālaṃ pṛthag vācyaṃ syād iti. hīnam ca prakāra-antara-abhāva-siddhiḥ, tasya tadsāmānyena api sādhanaṃ na sambhavati, kasyacid artha-antara-bhūtasya upagame syād -a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatarad artha-antara-bhūtam iti sāmānyena -vādena. tasmāc chāstra-āśraya eva anumāne | ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa doṣa eva. pakṣa-dharme ’pi tarhi sandehabhāva-abhāvāt. dvayor hi tathābhāva-sambhave sma. tena eva jñāta-sambandhe dvayor vākya-artha-vyavasthāpanād apārthakam anyatara-grahaṇena a-prasaṅgāt. tasmād idam eva ity abhiprāyād a-doṣa iti cet, na, iti. ubhaya-āśritatvād virodhasya vivakṣāto -niścita-vācī sa sādhanam, dūṣaṇaṃ vā, na ’py a-virodhe samarthaṃ bhavati, yathā -antara-bhāvaḥ syāt, sa eva tathā ucyeta. -caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭa-tattva-nityatā-adhikaraṇa-śabda-ghaṭasambhavaḥ – devadatta-yajñadattayor sa tathāvidhaḥ śabdaḥ, na pakṣa-sapakṣayor -sāmarthya-ādikam api iti. tasmān na kvacana sambhavād | dharmaḥ pakṣa-sapakṣa-vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣaiti riktā vāco-yuktiḥ. etena pakṣa-sapakṣa-samāropito na liṅgam, yathā – pakṣa-sapakṣaāhuḥ – eṣa piṇḍo viṣāṇī go-gavayayor api iti na aindriyam. tathā ghaṭa-śarīrayor bhavati, yathā – devadatta-yajñadattayor -udāharaṇa-adhikam adhikam. ekena kṛtatvād asti, a-sapakṣa eva na asti iti dṛṣṭāntayor ||28|| yad āha – arthāpattyā vā rūpa-samāsaḥ. tathā hy āha – arthāpattyā vā ||81|| tatra eka-kāryo ’neko ’pi tad-a-kārya| viruddha-viṣaye ’nyasmin vadann āha -parokṣasya dṛṣṭy-a-dṛṣṭī na sidhyataḥ || -ādy-abhāvena vyāptāḥ. ghaṭa-ādayaś cet, -phalena anya-apohaḥ sambadhyate śrutau || na evaṃ niścayānāṃ kiñcin niścinvato ’py ’satāṃ parasparato vibhāgaḥ. ekasya hi rūpam uktam atra – sambandhe ’py ekatra kṛtād vṛttir a-vṛttiś ca yuktā vyāghātāt. na ca yuktaḥ, atiprasaṅgāt. na ca ekatra dṛṣṭasya hetu-vyatirekeṇa sādhya-vyatirekasya vyāpter pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya pratipatter eva tad-abhāva-pratītes tasya ca iti cet. tad itaratra api samānam. so ’yam upalabhanta iti cet. na, niyama-abhāvāt. iti na kiñcit pramāṇam a-pramāṇaṃ vā -vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddher iti. śabda-arthayoḥ punar-vacanaṃ punaruktam eva uktāḥ. na punar eṣām anyā tat-kāryatā -icchayā api parāvartyamānāḥ śabdāḥ punar kānicid dravyāṇi kathañcid dṛṣṭāni punar

anyatra anyataḥ svarūpa-pariṇāmo vyaktir na apy āvaraṇaanyataḥ svalakṣaṇasya ity āha – a-tad-rūpaanyatama-apekṣaṃ tac cec chaktaṃ na kevalam ||105| anyatama-rūpasya eva an-uktir nyūnatā uditā || anyatama-rūpasya eva an-uktir nyūnatā-sādhanaanyatamo ’vayavo na bhavati, tad vākyaṃ hīnaṃ anyatamaḥ. sādhya-sādhanāya upādānāt sādhanaanyatamaḥ syād api ity an-āśvāsaḥ. tasmān na anyatamena apy avayavena nyūnam. yasmin vākye anyatayā a-vyāptau tena tad-artha-a-vyavacchedāt anyatara-artha-antara-bhāva-abhāvāt. dvayor hi anyatara-artha-antara-bhāvaḥ. etena iṣṭaanyatara-artha-antara-bhāvaḥ, ghaṭasya svato anyatara-artha-antara-bhāvas tayor ekasya tathā’nyatara-asiddhiḥ śāstreṇa. anyatra tv ajñānād anyatara-asiddhir udbhāvyate, yathā abhivyaktianyatara-asiddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a ’nyatara-uktiḥ samarthā bhavati, yathā – anyatara-uktitaḥ | arthāpattyā dvitīye ’pi smṛtiḥ anyatara-grahaṇam. anyathā vipratiṣiddham etad anyatara-grahaṇam eka-parigrahe ’py a-virodhe anyatara-grahaṇena a-prasaṅgāt. tasmād idam ’nyatara-nirdeśa iti cet, syād etat pratijñāanyatara-prasiddha-sandigdha-vācī, punaḥ sādhanaanyatara-bhojana-codanāyām eka-bhojane. vikalpaanyatara-vacana-sāmarthyād ghaṭasya api sa iti anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍyaanyatara-sadvitīyo ghaṭa iti pratijñām uparacayya anyataro bhojanīyaḥ, na devadatto na yajñadatta anyataraḥ, vikalpa-eka-pratiniyamayor virodhāt. anyatarat sāmānyena artha-antara-bhūtam, arthaanyataratva-ādir apoditaḥ || tatra api vyāpako anyataratva-ādīnām a-vipakṣa-vṛtter ubhayaanyataratvam api pratyuktam. api ca dvayor api anyataratvād anityaḥ śabdo nityo vā iti. na hy anyataratvād iti. atha punar mayā evaṃanyatarad artha-antara-bhūtam iti sāmānyena anyataraṃ bhojaya iti, na ekasya bhojana-aanyatarasya ānarthakyam iti tad etan niyamaanyatareṇa arthāpattyā ubhaya-pradarśanam āha. anyatareṇa ubhaya-pradarśanād iti. tatra api anyatareṇa ubhaya-pradarśanād iti. na asati anyatā-āśrayaiḥ | ekatvena abhidhā-jñānair anyatāṃ śruteḥ || sā ca bheda-a-pratikṣepāt anyatra a-dṛṣṭa-rūpasya ghaṭa-ādau na iti vā anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena anyatra a-dṛṣṭy-apekṣatvāt kvacit tad-dṛṣṭyanyatra a-niścayena pravṛtti-bhedād grahaṇa-aanyatra a-paśyantī buddhir idam asmād vibhaktam anyatra a-pratītiḥ, na ca sambandho ’sti iti. api anyatra a-vartamānaṃ sāmānyaṃ syāt. sāmānyasya anyatra a-sambhava eva pṛthag viruddha-sahaanyatra a-sambhavād a-kṛtakaṃ satya-artham iti anyatra an-anuvṛtter asādhāraṇatā iti cet. na, anyatra an-anuvṛtter asādhāraṇatā iti cet, na, anyatra an-anuvṛtter asādhāraṇatā iti cet, na, anyatra an-anvayāt. pratijñā-artha-eka-deśatvāc anyatra anupalambha-mātrād asad-vyavahāraṃ anyatra anupalambhasya upalambhasya vā paraanyatra anubhūta-viṣayābhyo ’-nirdeśyaanyatra anumānāt. na tv evam a-śubha-abhinandena anyatra anuvādāt. śabda-punaruktam anityaḥ śabdo anyatra anyato bhedāt. yathā cakṣū-rūpa-ālokaanyatra anyathā dṛśyanta iti loka-prasiddhyanyatra anyathā dṛśyante. yathā kāścid oṣadhayaḥ

anyatra SV_02406 SV_15707 SV_15026 PV_03411 SV_12127 SV_16931 SV_15526 SV_10510 SV_01221 V2_09506 PV_04219 SV_15027 V3_02309 SV_09614 V3_07706 SV_12114 V3_10406 SV_03608 SV_12327 VN_00918 SV_13619 V3_07702 SV_12325 VN_03709 SV_10426 SV_03303 V2_09703 SV_11005 SV_17002 SV_12311 SV_15818 SV_04001 SV_01603 V2_09901 V1_03702 PV_03135 V3_02001 SV_01412 PV_03273 V1_02412 SV_12207 SV_12217 V2_08309 SV_10024 SV_10022 V2_08308 HB_03306 SV_10815 SP_00009 HB_00602 PV_02245 V3_01301 V3_02304 V3_02309 SV_17308 SV_12113 PV_03497 SV_03624 SV_02308 V2_08704 SV_16220 PV_03175 PV_03101 SV_04812 SV_04909

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kvacid a-mūrtatve nityatva-darśane ’py svabhāva-bhede tataḥ samāsādita-atiśayatvād vahny-ādīnāṃ kṛtakatvād yathā-pratyayam sā na kim | tanutvāt tejaso ’py etad asty tasmād yaḥ svabhāvo yaj-janmā dṛṣṭaḥ so na, atra apy atīndriye virodha-asiddheḥ, iva pāṭhakānām. atha api bhāva-śaktiḥ syād siddha iti cet. etad uttaratra vakṣyāmaḥ. bhaved iti cet. tathā śaṅkāyām atiprasaṅgaḥ, bhaved iti cet, tathā śaṅkāyām atiprasaṅgaḥ, ucyate | sādhye ’nuvṛtty-abhāvo ’rthāt tasya nityeṣu śabdeṣv etad asti. nanv evaṃ-vidho cet, bādhanīya-arthasya śāstrasya upagamād sva-vācā ubhaya-dharmatāṃ bruvāṇaḥ sato ca sva-vācā ubhaya-dharmatāṃ bruvāṇaḥ sato an-upadeśa-pāṭha-a-śakteḥ. sā ca kiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv iti tatas tathā pratipattir bhavati. evam apauruṣeyam. bauddha-ādīnām a-mantratve tadna vā kvacid viśeṣa-abhāvāt. so prajñāpayati. sā varṇeṣv apy asti. sā eva ca tato ’pi pratīteḥ samāśrayāt. tasya satyaṃ syāt. tatra artha-antara-kalpane tad eva anaikāntiko vaktavyaḥ. tad a-samarthite tasmān nir-upākhya-abhāva-siddhi-vad darśana-abhyāsāt. na tāvatā sarvatra bhedaḥ. a-darśanaṃ pramāṇam, bādhā-sambhavāt. tathā iti. sa śakya-darśana-avisaṃvāda-pratyayena pratītiḥ. na ca vacana-vṛtter eva a-virodho -dīpano nāma-bhedaḥ puruṣa-kṛtiṃ bādhate, bhrānti-mātrāt tad-bhāve ’tiprasaṅgo -vṛttiḥ, tataś ca sāmānya-ātmatā. anyathā vijātīyatva-upagama-virodhāt, tad-viśeṣāṇām vijātīyatva-upagama-virodhāt, tad-viśeṣāṇām apy a-riṣṭa-ādāv a-pratisandhāna-darśanāt, -dṛṣṭi-vad bhāva-pakṣaś ced balavān mataḥ | viruddhaḥ syāt. a-prakaraṇān na iti cet, tad a-darśanaṃ pramāṇaṃ bādhā-sambhavāt. tathā -kāraṇe | grāhya-grāhakatā-abhāvād bhāve -aṅgam ity anughoṣyāḥ, tathāvidhasya pratikṣipyate. yadi hi vinā jvālayā syād -a-niyamāt. yad api vinā jvālayā syād ’napekṣatvāt svabhāvata eva bhavati. tathā ’napekṣatvāt svabhāvata eva bhavati. tathā eṣa svabhāvataḥ | yatra nāma bhavaty asmād eṣa svabhāvataḥ | yatra nāma bhavaty asmād -abhāva iti, tad-eka-upalabdheḥ kvacid apy puruṣa-artha-abhidhāyi ca śāstraṃ parīkṣyeta na eka-vṛttimān || yady apekṣya tayor ekam pakṣa-dharmasya. na sa trividhād dhetor api sad-bhāvād abhāvād guṇavaty api || syāt. ukta-dharma-an-anvaya eṣa doṣo na syāt. tena tatra eva bādhane bhavati, na dharmiṇo ’bhidhānād iha eva bhavati, na vṛttiḥ saṅketaḥ sa iha eva kartuṃ śakyate na || na khalu kiñcid anyad apauruṣeyatva-āśrayo vitatha-arthikā || ghaṭanaṃ yac ca bhāvānām abhāvāt. yatnaś ca vyarthaḥ. vastv-a-bhedād sakṛd apy abhāvāt. sa tat-pratiniyato sakṛd apy abhāvāt. sa tat-pratiniyato ’pi kathañcit svabhāva-viveka-a-pratīter -parāmarśa-śūnye tac cākṣuṣe katham || grahaṇe ’yaṃ kramo mataḥ | prāmāṇyam eva na pravarteta iti ca prayuṅkte, tatra an-arthakriyā-yogyatvād a-pravṛttiḥ,

anyatra anyatra anyathā-dṛṣṭeḥ, kvacin nityatva-abhāve anyatra anyathā syuḥ, na a-bhede, kāraṇa-a-viśeṣe anyatra anyathātvam, na punar nityeṣu śabdeṣv anyatra apy a-tānavam || atyāsanne ca su-vyaktaṃ ’nyatra apy a-vibhajyamānaḥ sva-ātmanā tat-kāryaanyatra apy a-virodhasya dur-anvayatvāt. anyatra apy a-viśeṣataḥ ||292|| na vai puruṣaanyatra apy anumāne sādhya-dharmeṇa vyāptaṃ anyatra apy abhāva-niyama-abhāvāt. vṛttaṃ anyatra apy abhāva-niyama-abhāvāt. vṛttaṃ pramāṇaṃ anyatra apy asau samaḥ || a-sādhyād eva viccheda ’nyatra apy asty eva dharmas teṣām api saṅketaanyatra apy astu. tasmān na idaṃ pratijñā-doṣa’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca anyatra apy ekena racite granthe ’nyasya tulyā. anyatra apy evaṃ-bhāvasya abhimateḥ. tad iha anyatra api kathañcit taiḥ prayuktās tathā eva anyatra api koṣa-pānaṃ syāt karaṇīyam. viṣa-karma ’nyatra api tathāvidhe ’-viśiṣṭa iti so ’pi tathā anyatra api tad-āśrayaḥ, na viśeṣaḥ. tat kathaṃ anyatra api tulyatvāt. tad etad vyavacchedaanyatra api tulyam ity artha-a-nirṇayāt kvacid a’nyatra api tulyam iti na ubhaya-siddha-itarayor anyatra api dṛṣṭānta-anapekṣaṇād an-anumānam. anyatra api puruṣa-icchā-vaśāt pravṛttasya anyatra api pramāṇa-antara-bādhā sambhāvyeta. anyatra api pravartate. evaṃ-prāyatvāl loka’nyatra api prasaṅgāt. apauruṣeya āgamas tasya anyatra api prasaṅgāt. yadi tādṛśīṃ racanāṃ ’nyatra api bhrāntyā pratyaya-darśanāt. sarvathā anyatra api mā bhūt, viśeṣa-abhāvāt. tathā ca anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ anyatra api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ anyatra api samānaṃ tad varṇayor vā sakṛc-chrutiḥ anyatra api samānam. na, atra dharmiṇaḥ anyatra api sambhāvyaṃ pramāṇa-antara-bādhanam | ( ’nyatra api sā bhavet || tasmāt ta āntarā eva anyatra api sv-acchatva-āder viśeṣasya bhāvāt. anyatra api syād iti. tatra jvālā-itara-janmanor anyatra api syād iti. bhavaty eva. yayā sāmagryā anyatra api svabhāva-bhāvī, viśeṣa-abhāvāt. evam anyatra api svabhāva-bhāvī viśeṣa-abhāvād iti. yā anyatra api svabhāvataḥ ||196|| so ’yaṃ kvacid anyatra api svabhāvataḥ ||56|| so ’yaṃ kvacid anyatra abhāvāt. sāmānyena pradarśane dṛṣṭānte anyatra avadhānasya eva ayuktatvāt. tad yadi na anyatra asau pravartate | upakārī hy apekṣyaḥ anyatra asti ity atra eva niyata ucyate. tatra anyatra ātmīyatāyāṃ vā vyatīta-ādau vihānitaḥ | anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe anyatra iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ anyatra iti cet, bādhanīya-arthasya śāstrasya anyatra iti na uparodho ’sti. sa ca puruṣaiḥ sva’nyatra idānīntanānām an-upadeśa-pāṭha-a-śakteḥ. anyatra indriya-vibhramāt | bheda-a-lakṣaṇaanyatra eka-vacanam iti cet. iha apy astu. tad ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. anyatra kārya-saṃvādāt tasya ca karaṇāt prāg anyatra gata-citto ’pi cakṣuṣā rūpam īkṣate | tat anyatra gṛhīta-grahaṇān matam || na anyā asya anyatra ca pravṛtty-anujñāyāṃ tan-nāma-grahaṇaanyatra ca pravṛttāv atiprasaṅgaḥ, tadvad-grahaṇe

anyatra V1_03007 SV_17202 SV_17017 SV_07711 PV_03306 V1_03205 SV_11122 V1_01714 SV_01514 V2_09804 SV_00920 V3_11009 SV_06006 SV_15810 PV_03013 VN_00509 V3_09710 SV_09422 V3_07310 V3_04508 SV_07516 SV_09508 V3_07410 V1_01705 PV_03126 SV_01513 SV_17402 SV_06107 PV_04137 PV_03080 SV_09007 SV_09011 SV_17225 V2_07205 V2_05207 HB_00813 SV_07518 SV_06702 SV_03926 SV_16616 NB_03007 V2_07512 SV_09713 SV_17105 SV_04616 SV_07513 SV_15821 V2_08314 SV_05504 SV_04426 SV_01510 PV_03071 SV_07808 SV_03421 V3_00408 VN_02102 SV_07313 SV_09317 V3_07101 PV_04276 V3_06403 V1_01515 SV_00503 V2_07312 V2_05006

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-ābhāsam āha sa-apavādatva-sūcana-artham, vā svayaṃ vacana-upagame na kaścid viśeṣo -kāmitam ||321|| na prasiddhir nāma anyā ka imaṃ vyāghāta-bhāram udvoḍhuṃ samartho -adhigateḥ sādhanaṃ meya-rūpatā | sādhane -adhigateḥ sādhanaṃ meya-rūpatā | sādhane ata eva abhidhīyate | sat-kāya-dṛṣṭir iti. tad ayuktam, yasmād dhī-śabda-vṛtter viśiṣṭa-rasa-vīrya-vipākā bhavanti, na viśiṣṭa-rasa-vīrya-vipākā bhavanti, na an-iṣṭam. vaktary ātmani rāga-ādi-darśanena phalasya. vaktary ātmani rāga-ādi-darśanena su-jñānatvāt. ekaṃ hi kiñcit paśyato na hi vaktuḥ kaścid anyas tad-bhāvo jñāne tulyam utpattito dhiyaḥ | tathāvidhāyā ; na hy evaṃ-vidhasya asattva-an-abhyupagame eva anumāne ’nyatara-asiddhiḥ śāstreṇa. siddhir astu. tathā api kiṃ siddhaṃ syāt. na artha-viśeṣa-sādhanam ity apārthakam. tathāvidha-udbhāvanam apy atra dūṣaṇam eva. -pakṣayor na sambhavati. ekatra dṛṣṭasya ca āha – liṅgasya avyabhicāras tu dharmeṇa ca āha – liṅgasya avyabhicāras tu dharmeṇa tathā hy ekatra dṛṣṭo bhedo hi kvacin na gatau || ekatra dṛṣṭo bhedo hi kvacin na dravyāṇi kathañcid dṛṣṭāni punar anyathā tatra kadācid avisaṃvāda-sambhavāt, na tv an-upalakṣaṇāt, ākṛter apy ekatra dṛṣṭāyā || anyathā asya uparodhaḥ ko bādhite -rūpaṃ tasya eva tathā siddhe prasādhanāt | yena bhedena vartate | sa eva dadhi so hi vastu dadhi iti. sa ca tādṛśaḥ svabhāvo iti na niyamo na taj-jñānam. svabhāva-niyame sā eka-arthatā kutaḥ ||48|| svabhāva-niyame nāstitā-abhidhānam asaty eva nāstitā na tad-abhāva eva abhāva-khyātir yathā syān na bhūta-grāhiṇī yadi tatra dṛṣṭaṃ kiñcid ekā śrutiḥ, teṣām a-sāmyāt, eka-vṛtter sāmānyaṃ na sarvam iti cet. katham anyato -a-bādhanāt pratipatteḥ, tad-bhāve ’py ca iti. na anayor arthataḥ kaścid bhedaḥ. ca. na anayor vastutaḥ kaścid bhedo ca iti. na anayor vastutaḥ kaścid bhedo kiṃ nibandhanam ||322|| prāpta-pratilomanena evaṃ hy a-sambaddha-pralāpī syāt. na tato vidyamāno hi padārthaḥ sva-sāmarthyena kutaścid upakāre sati kayācit pratyāsattyā bhāvaḥ. sa ca ātmānaṃ parityajya katham tasyāṃ pratibhāsamāna ākāro na artheṣv asti. vastu-sambandho yathokta-anumitau yathā | na dravyeṣu śaktayaḥ | tatra eka-dṛṣṭyā na | yac ca rūpaṃ tayor dṛṣṭaṃ tad eva bhinna-deśe ’pi varteta. sa ca na abhimataḥ. prativyūḍham. tatra hy artha-antaram upādāya vivekasya kartum a-śakyatvāt, tasya a-jijñāsitasya arthasya pratijñāyām sva-āśraya-samavetaṃ hi tad ātmany -sādhyayoḥ ||187|| yadi sattvam anityatve hetu-sādhyayoḥ ||58|| yadi sattvam anityatve || adṛśye niścaya-ayogāt sthitir tau pramāṇam. adṛśye niścaya-ayogāt sthitir tasya viṣaya-antara-avadhāna-vaiguṇye pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād tathā tat-tulya eva ca. dharmi-viśiṣṭasya

anyatra anyatra cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla’nyatra jaḍasya pratipatti-māndyāt. api ca ekaanyatra jana-pravādāt. te ca sarve janā rāga-ādy’nyatra jāḍyāt. api ca na ca aṃśavat | jahāti ’nyatra tat-karma-sambandho na prasidhyati || sā ’nyatra tat-karma-sambandho na prasidhyati ||35|| anyatra tat-prahāṇe prahāṇataḥ ||223 || mohaṃ anyatra tato na an-upalakṣaṇam | (17ab) a-buddhianyatra, tathā kāla-saṃskāra-bhedāt. na ca tadanyatra. tathā kāla-saṃskāra-bhedāt. na ca tadanyatra tad-anumāne ’tiprasaṅgaḥ, vyabhicārāt. an anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ. ’nyatra tad-ākāra-vivekinīṃ buddhim anubhavatas ’nyatra tad-buddhi-hetutvāt. para-upādhi-buddhiḥ anyatra tan na an-upagamād dhiyaḥ || bāhya-artha’nyatra tasya yogaḥ. na hy evaṃ-vidhasya sataḥ anyatra tv ajñānād iti na vāda-udāharaṇam. anyatra tu tad eva agni-sāmānyaṃ tatra asiddham anyatra tu tad eva agni-sāmānyaṃ tatra asiddham anyatra tu saṃśaye dvayor ekasya vā viparyaye ca anyatra darśana-a-sambhavāt | (151abʼ) sā hi anyatra darśyate | tatra prasiddhaṃ tad-yuktaṃ anyatra darśyate | tatra prasiddhaṃ tad-yuktaṃ anyatra dṛśyate | (16ab) na hi vyakty-ātmānaḥ anyatra dṛśyate | na tasmād bhinnam asty anyat anyatra dṛśyante, yathā kāścid oṣadhayaḥ kṣetraanyatra dṛṣṭa-pramāṇa-uparodhasya puruṣasya anyatra draṣṭum a-śakyatvāt, tad-a-tadvator vṛkṣa ’nyatra dharmiṇi | gata-arthe lakṣaṇena asmin sva anyatra na anya-siddhiś cen na tasya eva ’nyatra na asti ity an-ubhayaṃ param ||183|| atha ’nyatra na asti iti. pravṛtty-abhāvād arthinaḥ. ’nyatra na yojyeta tayā punaḥ | (328ab) yadi ’nyatra na yojyeta tayā punaḥ | saṅketaś ca anyatra na viruddha iti niyama-artham ity āha. anyatra na viruddha iti niyama-khyāpana-artho ’pi anyatra paśyet. tac ca sataḥ | an-anyatve ’nvayaanyatra pratyaya-a-jananāt, a-pratyāsattike ca ’nyatra pratyaya-vṛttiḥ, tat-sambandhāt. saṅkhyāanyatra pramāṇa-a-saṃvādiny an-iṣṭatvāt. kiṃ ca, anyatra prayoga-bhedāt. tatra sādharmyavat’nyatra prayoga-bhedāt. tad-darśanāt svayam api ’nyatra prayoga-bhedāt. sādharmyeṇa api hi anyatra pravṛttir guṇa-doṣa-sandarśanena yuktā ’nyatra pravṛttir balīvarda-doha-codanā-vat. na anyatra buddhiṃ janayan svarūpa-anukāriṇīṃ tatanyatra bhavati. sā apy atyanta-an-upakāre na anyatra bhaved iti. artha-antare tu gamye kāryaṃ anyatra bhedād a-bhedinaḥ. sa ca a-rūpaḥ. tam eva anyatra bhrānti-sāmye ’pi dīpa-tejo maṇau yathā || anyatra yuktas tad-bhāva-niścayaḥ ||21|| yadi anyatra lakṣaṇam || svabhāve sva-nimitte vā dṛśye anyatra vartamānasya tato ’nya-sthāna-janmani | anyatra vartamāno dhvanir a-svātantrya-ādi-doṣair anyatra vastutaḥ pratibandhāt. katham idānīm aanyatra vā upanyāso vyākhyānaṃ vā artha-antaraanyatra vā vijñāna-hetur iti. uktam atra a-janya’nyatra vā hetuḥ syāt sādhyam api kasmān na ’nyatra vā hetuḥ syāt, sādhyam api kasmān na anyatra vāryate | yathā a-liṅgo ’nya-sattveṣu anyatra vāryate | yathā a-liṅgo ’nya-sattveṣu ’nyatra vijñāna-an-utpatteḥ. tac ca asiddham. anyatra viparyayāt. tatra ādyā sad-vyavahāraanyatra viparyayāt. tatra dvitīyā sad-vyavahāraanyatra vṛtti-virodho ’-viśeṣaṇe vā na anumeya-

anyatra SV_07604 V3_05807 SV_09009 SV_04925 SV_08224 PV_02229 SV_11124 PV_04044 HB_03415 PV_03037 V2_08109 SV_07522 SV_14411 SV_07515 SV_07525 SV_14805 SV_14523 PV_03358 V1_03815 SV_14701 SV_11719 SV_14704 HB_02611 SV_14710 PV_03387 V1_02006 SV_14712 SV_14702 PV_04182 V3_09908 SV_14709 SV_07523 SV_13517 SV_07521 SV_14703 HB_02604 SV_03508 VN_01411 SV_13518 SV_07520 SV_07520 SV_14402 PV_03027 SV_14411 SV_07604 VN_01506 V2_04901 HB_03210 PV_04114 PV_02160 PV_02084 PV_04100 PV_03052 PV_03145 PV_02067 V1_00912 SV_01024 V2_09213 SV_00516 V2_10105 SV_10204 V3_02709 V2_06503 SV_12221 SV_17116

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eka-vastu-darśanena eka-vṛtteḥ pratyayasya vyāpakaḥ svabhāvaḥ sādhyate. vyāptiś ca tathā coditaḥ kṣīra-vikāra eva pravartate na daṇḍiṣu. na hi tatra eka-daṇḍa-yoge ’py jātiḥ pratyāsattyā prasarpati | kvacin na kalevarāt || cyuteṣu sa-ghṛṇā buddhir jāyate āhuḥ, a-mūḍhasya doṣa-an-utpatteḥ, punar -kṣateḥ | hetur viruddho ’-prakṛter no ced iti paraṃ bata bhāvānām a-svāsthyaṃ vartate. | sa mukhyas tatra tat-sāmyād gauṇo tu vināśasya kasyacit tathābhāve ’py vā laṅghayati. rūpasya a-tad-bhūtasya tathā an-anyatve. tasmāt sato rūpasya tattvaatiprasaṅgāt. sa ca sāmānyasya satas tattvaeva tad bhavati. a-tattve vastv-antara-vad artha-rūpasya. tad bhavatā vastutas tattvasvata eva bhāvasya bhavato ’yaṃ tattvasyur ākārās tad ekatvasya hānitaḥ || anyasya ākārās tad-ekatvasya hānitaḥ ||48|| anyasya vikalpa-dvayaṃ na ativartate tattvam rūpaṃ hi vastu. tasya a-tattvam eva parasparam anyatvam. svabhāva-a-pratibandho eka-jñāna-saṃsargiṇoḥ paraspara-apekṣam eva sa ca svabhāvavatāṃ parasparam asty eva ity niyamena dhiyā saha | viṣayasya tato ca krama-utpatty-ayogāt. ādheya-bhedatve ca vyabhicāra-a-virodhāt. tato dharma-bhedāc ca anyatvam iti. a-tattvam eva svabhāvasya -vicāreṣu tathābhūta-a-prasiddhitaḥ | tattva-vicāreṣu tathābhūta-asiddhes tattvana artha-bhedaḥ. svabhāva-an-anugamanaṃ tv -a-vyatikramāt. idam eva khalu rūpasya ānupūrvyām. tad etat pratipadaṃ kramasambhavati. svabhāvo hi svabhāvān na tattvam na hi rūpa-rasayor apy anyad eva parasparam anupalabdhiḥ, vivakṣita-upalabdher dharma-dharmi-vyavahāraḥ parasparaṃ tattvaupagamāt. na ca dharmasya dravyāt tattvatad etat pratipadaṃ krama-anyatvaṃ varṇakiñcid anyatra paśyet. tac ca sataḥ | antac ca sataḥ | an-anyatve ’nvaya-abhāvād -nivṛttau ca syād eva asya punar-bhāvaḥ. ankalpanayā kim a-kāryaṃ kathañcana || -ādi-paryanuyogas tad-avastha eva. tathā anpratyayasya anyatra vṛttim icchaṃs tattvana punar yuktam, na hi sato vastunas tattvapratyakṣa-vat sāmānyasya ca vastuno abhāvaṃ sūcayati, tasmin dṛśyamāne dṛṣṭa-tad|| asādhāraṇatā na syād bādhā-hetor iha ca || a-vinirbhāga-vartitvād āśrayo ’yuktam | ekasmin karmaṇo ’yogāt syāt pṛthak siddhir | tulya-kakṣyāṃ yathārthaṃ vā bādheta katham | na ukta-uttaratvād dṛṣṭatvād atīta-ādiṣu ca | gṛhītvā saṅkalayya etat tathā pratyeti na | tathā utpatteḥ sa-hetutvād āśrayo ’yuktam | gṛhītvā saṅkalayya etat tathā pratyeti na kaścit svabhāva-pratibandho ’py eṣṭavyaḥ. kaścit svabhāva-pratibandho ’py eṣṭavyaḥ. eka-upalabdhyā anya-anupalabdhir eva ucyate. vā svabhāvasya nivṛttir hetutvena ākhyeyā. -artha-sādhanam upāyam āśritya pravartate. syāt, tad-avabodha-arthitve vā prativādinaḥ, -sādhanaṃ kañcid upāyam āśritya pravartate, sarvasya tathābhāvaṃ sādhayati. tasya -arthā iti tata eka-artha-niyamo na yuktaḥ.

anyathā anyatra vṛttim icchaṃs tattva-anyatve na anyatra vyavahārasya tan-mātra-siddhyā, viśeṣaanyatra. sa eva atiśayo ’rthakriyā-arthi-pravṛtti anyatra sa eva ayam iti bhavati, kiṃ tarhi tad anyatra sa eva astu śabda-jñāna-nibandhanam ||162| ’nyatra sa-spṛhā | samavāya-ādi-sambandha-janitā anyatra sat-kāya-dṛṣṭim. tac ca etat pradhānaanyatra sā samā || atha atra dharmī prakṛtas anyatra sādhya-dharmeṇa avinābhāvī hetur na ’nyatra skhalad-gatiḥ || yathā-bhāve ’py abhāvaanyatra hetor vaikalyād a-vināśo ’pi syād ity aanyatva-a-vyatikramāt. idam eva khalu rūpasya anyatva-a-vyatikramāt. upakāra-utpādanasya ca anyatva-pakṣayor na sambhavati. ekatra dṛṣṭasya anyatva-prasaṅgāt. na ca eka-vyakty-ātmano vyakty anyatva-bhājā bhavitavyam. yasya tu vinaśyato anyatva-vikalpas tulyaḥ. tadā kim artha-antaraanyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt | anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt | anyatvam iti. a-tattvam eva svabhāvasya anyatvam. anyatvam ity uktam. sa ca ayam aindriyaḥ san sva’nyatvam iti cet. ko ’yaṃ pratibandho nāma yena anyatvam iha iṣṭam. sa kevalas tad-apekṣayā anyatvam eva. na ca taj-janma-lakṣaṇāt svabhāva’nyatvaṃ kena ākāreṇa sidhyati || bhedaś ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na anyatvam. jñāna-kṛtaḥ pratibandha iti cet. syād anyatvam. na hi rūpa-rasayor apy anyad eva anyatvaṃ padārtheṣu sāṃvṛteṣu niṣidhyate || anyatvaṃ padārtheṣu sāṃvṛteṣu pratiṣidhyate. anyatvaṃ brūmaḥ. sa ca svabhāvavatāṃ parasparam anyatvaṃ yan na tad ākāra-antara-vad a-viśeṣāt. anyatvaṃ varṇa-anyatve ’-pūrva-utpādād varṇaanyatvaṃ vā laṅghayati. rūpasya a-tad-bhūtasya anyatvam. svabhāva-a-pratibandho ’nyatvam iti cet. anyatvāt, a-bhakṣya-a-sparśanīya-vat paryudāsaanyatvābhyām a-vācyaḥ pratanyate. na hy anyo anyatvābhyām anyo vikalpaḥ sambhavati, ubhayathā anyatve ’-pūrva-utpādād varṇa-bāhulyād vā syāt. anyatve ’nvaya-abhāvād anyatve ’py an-apāśrayāt || anyatve ’py an-apāśrayāt ||151|| na sambhavati. anyatve ’pi nāśasya syān nāśaḥ kāṣṭham eva tu | anyatve tad a-sambaddhaṃ siddhā ato niḥanyatve. tasmāt sato rūpasya tattva-anyatva-aanyatve na atikrāmati ity ayuktam etat. tasmād anyatve muktvā anyaḥ prakāraḥ sambhavati, tayor ’nyatvena a-vācyatvāt. katham idānīṃ dvayor api anyatvena sarvasya vyavasthāpanād a-tad-anyasya anyathā | tan niṣedho ’numānāt syāc chabda-arthe anyathā | mada-ādi-śakter iva ced vinirbhāgo na anyathā || ekasya ca āvṛttau sarvasya āvṛttiḥ anyathā || prāmāṇyam āgamānāṃ ca prāg eva anyathā || bhāva-dharmatva-hāniś ced bhāvaanyathā || yathā daṇḍini jāty-āder vivekena aanyathā || syād ādhāro jala-ādīnāṃ gamanaanyathā ||7|| kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ anyathā a-gamako hetuḥ syāt. hetos triṣv api anyathā a-gamako hetuḥ syāt. hetos triṣv api anyathā a-niṣiddha-upalabdher abhāva-asiddheḥ. anyathā a-pratibaddha-nivṛttyā anya-nivṛttyanyathā a-baddha-pralāpasya a-prāmāṇyāt. tatra ca anyathā a-sambaddha-pralāpa eva ayam ity ananyathā a-sambaddha-pralāpasya a-prāmāṇyāt. tatra anyathā a-sambhava-abhāvāt. tathāvidhasya tu tatanyathā a-sambhava-abhāvān nānā-śakteḥ svayaṃ

anyathā V2_07111 V2_06104 V3_03208 PV_04103 SV_14407 SV_07514 SV_05012 SV_12429 SV_15726 SV_11515 PV_04033 V2_06806 SV_11707 SV_11802 SV_04001 SV_01513 SV_02404 SV_16904 SV_11013 V2_06701 HB_00715 SV_17515 V2_06801 VN_02303 HB_03605 HB_03501 V3_10907 V2_07213 SV_15013 SV_00906 SV_12208 HB_01413 VN_05702 V3_06305 SV_02609 SV_01914 V3_04703 V2_04508 V3_00612 SV_01826 V3_02806 SV_02113 V2_09012 SV_01903 V1_00914 PV_04275 V3_06202 PV_03515 V3_10409 PV_04137 V3_12402 SV_10911 SV_15028 V2_08405 HB_02814 VN_06807 V2_05608 V1_01108 SV_14602 SV_07019 PV_03015 SV_16910 VN_01502 SV_04609 SV_03125

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pratiṣṭhānād yukter atra na sambhavaḥ ||44|| -viguṇa-utpādana-lakṣaṇatvāt pratibandhasya, -bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt. -a-bahir-bhūto ’py abhyupāyaḥ prabādhanāt || arhati, tasya upakāra-nibandhanatvāt, svarūpa-anukāriṇīṃ tat-sambandham apekṣate, -sāmānyam. sati sāmānya-grahaṇe tad-āropo na kaḥ punar atiśayo veda-adhyayanasya yad paśyāmaḥ. tad ubhayaṃ viśeṣa-janmani syāt. ’nityaḥ. apāye ’sya sambandhasya apy apāyaḥ, nyastaṃ tac cen na sādhyate | kiṃ sādhyam tad-upakṛtam indriyaṃ jñānaṃ janayati iti, -utpattir eva ghaṭa-ādīnām abhivyaktiḥ. tulyam indriya-ādiṣv api iti cet. na, teṣām pratyaya-vṛttiḥ, tataś ca sāmānya-ātmatā. kānicid dravyāṇi kathañcid dṛṣṭāni punar -siddher bhavati tatas tat-pratipattiḥ, na eva upadiśann upaplavād vedaṃ veda-arthaṃ vā syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam kāraṇam. tasmān na prameya-vacanena kiñcit, kasyacid avyabhicārī. vyabhicāre ca tato -anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ. upatāpa-vidhāne ’pi tattva-a-pratiṣṭhāpanāt. tasmāt sva-sādhya-bhāva-abhāvābhyām iti cet, syād etat – yata eva hetur viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, tu tathā prasiddhāv api icchāyā a-nivāraṇād ity eva yathārtha-jñāna-sādhanam | dṛṣṭo ’bhiṣvaṅgaṃ rāgam āhuḥ. na evaṃ karuṇā-ādayo a-bādhya-bādhakatve jvālā-prabhavatvam -sannidhāna eva kiṃ janayanti, kadācid -ajñānam uttara-ajñānaṃ ca nigrahasthānam, ’sya kṛtaḥ syāt. tataś ca a-hetukatvam. tan-mātra-nibandhanatvād bheda-vyavahārasya. na vai na bhavati, tayor eva tataḥ saṃśayāt. -anvaya-vat. tena hi nirṇīta-guṇe vaktavye vacana-anukrama-darśanaṃ kṛtam eva, -upagama-nibandhaneṣu vicāra-prastāveṣu, asya svabhāvo yena tad-abhāve na bhavati. dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. -bhāvasya kārya-darśanāt tat-pratipatti-vat. tadā anityatā vyavasthāpyata ity apy uktam. dahanasya, yena dhūme ’vaśyam agnir bhavati. tat-saṅkalanena gṛhyate daṇḍy-ādi-vat. na -vṛtter gamakas tad-abhāva-vyavasthiteḥ || viśiṣṭa-upalabdhir eva anya-anupalabdhiḥ. hi na prabhuḥ | dhiyaṃ na anubhavet kaścid syāt. tatra ca vastu-pratibandho vācyaḥ, bādhā syān na anya-dharmeṇa dharmiṇi || sādhayati iti tato vyatirekī varṇyeta. ity artha-avisaṃvādād anumānam api. atha vā apy asty eva dharmas teṣām api saṅketa-balād kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, tad-asiddhau na viṣaya-viṣayi-bhāvaḥ. yathā-lakṣita-prabhedās tathā eva, āhosvid yadi hi syāt, upalabhya-sattva eva syān na -ādi-vikalpo ’rtha-sannidhāv eva bhavati. na ca prasajya-pratiṣedha eṣa na paryudāsaḥ. eva badara-kāryaṃ janayad ādhāra ity ucyate. || sarva-jñāna-arthavattvāc cet svapna-ādāv anyeṣāṃ vā sambhāvanā-bhraṃśa-bhaya-ādinā svabhāvād a-cyutasya artha-antara-utpāde vā iti śabdān niyuñjīta niyoge vā ādriyeta, tasmāt tad eva asya grahaṇaṃ yo niścayaḥ.

anyathā anyathā a-sambhava-abhāvān nānā-śakteḥ svayaṃ anyathā akiñcitkarasya a-pratibandhāt. bhavaty anyathā atiprasaṅgaḥ syāt, vyarthatā vā pṛthakanyathā atiprasaṅgaḥ syād vyarthatā vā pṛthakanyathā atiprasaṅgāt. pāramparyeṇa upakāre ’py anyathā atiprasaṅgāt. sa ca sāmānyasya satas anyathā atiprasaṅgād iti cet. saty eka-kārya-kāri anyathā adhyetuṃ na śakyate. na hi viśeṣaṇam aanyathā an-ādheya-viśeṣāṇāṃ kiṃ kurvāṇaḥ anyathā an-āśritaḥ syāt. tato na nityaḥ. tadanyathā an-iṣṭaṃ bhaved vaiphalyam eva vā || saanyathā an-upakāriṇo ’napekṣā syād viṣaya-antaraanyathā anapekṣya tad-upakāraṃ jñāna-utpādanaanyathā-anumānāt. jñānaṃ hi keṣucit satsu anyathā anyatra api mā bhūt, viśeṣa-abhāvāt. anyathā anyatra dṛśyante, yathā kāścid oṣadhayaḥ anyathā, anvaya-vyatirekayor niḥ-śeṣa-darśana-aanyathā apy upadiśed iti. śrūyante hi kaiścit anyathā api kartuṃ śakyante, puruṣa-icchāanyathā api kartuṃ śakyante, puruṣa-icchāanyathā api tat-pratipatter utpatter iti. etena ’nyathā api tat-sambhavāt tad-bhāvāt tat-pratītir anyathā api nāntarīyakatā-abhāvān na para-ātmanaḥ anyathā api nyāya-upavarṇane vidvat-pratiṣṭhānāt. anyathā api bhavan dharmiṇi hetur na kiñcid anyathā api bhavet, ata eva pramāṇābhyām aanyathā api bhāvād iti vyākhyātaṃ vārttike. tatra anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ. ’nyathā api vahny-ādir a-duṣṭaḥ puruṣa-āgasā ||284 ’nyathā api sambhavād iti nivedayiṣyāmaḥ. atra anyathā api syād iti dharmayor ekatra arthe anyathā api syuḥ. tataś ca eko ’pi kvacij janayed anyathā apratibhāyā nir-viṣayatvāt. an-avadhārita anyathā abhāva iti bhāva eva kaścin nāma antareṇa anyathā abhāva-prasaṅgād ity uktam. tasmāt anyathā abhāvena niścitāt kathaṃ tad-bhāva’nyathā-abhidhānād doṣa eva. pakṣa-dharme ’pi anyathā-abhidhāne gamaka-dharma-a-dyotanāt. na hi anyathā abhyupagamya vicāra-ayogāt. an-arthaḥ anyathā ayogād iti tat-tat-svabhāvatā-pratipattyā anyathā artha-antara-gamanād avasādaḥ syāt. sa ca anyathā artha-antaram eva anityatā syāt. anyaanyathā artha-antaram eva anityatā syād anyaanyathā artha-antarasya tad-anubandha-niyamaanyathā, artha-sambandha-abhidhāna-vyavasthā-aanyathā arthasya nāstitvaṃ gamyate ’nupalambhataḥ anyathā arthasya nāstitvaṃ gamyate ’nupalambhataḥ anyathā arthasya sannidhau || na ca a-sannihitaanyathā asiddheḥ. etena ātma-para-upagama-ādayaḥ anyathā asya uparodhaḥ ko bādhite ’nyatra anyathā ātma-sannidhāyane ko nairātmyād anyathā āpta-vādasya avisaṃvādād anumānatvam anyathā-āvṛtteḥ kārya-janana-svabhāva-sthitau ca anyathā āśraya-asiddheḥ. nanu ca pradeśa āśrayo anyathā itaretara-āśrayam idaṃ syāt. anya-bhāvāc anyathā iti. tat tu cintyamānam iha atiprasajyata anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra anyathā idantayā iti cet ||9|| na hy ayaṃ gaur anyathā iha api kasyacid bhāve na pratiṣedhaanyathā iha kuṇḍe badarāṇi ity api na syāt. na anyathā īkṣaṇāt | ayuktaṃ na ca saṃskārān nīlaanyathā upadeśa-sambhavāt. tat-pratyayāc ca tad’nyathā-upalabdhiḥ, atiprasaṅgāt. nanu uktaṃ na anyathā upekṣaṇīyatvāt. tatra an-arthakriyā-yogyā anyathā eka-ākāre ’pi tan na syāt. kiṃ punaḥ

anyathā SV_01723 SV_01708 V2_10001 SV_02101 V2_09003 PV_03087 PV_03357 V1_03813 SV_02903 PV_03354 V1_03808 PV_03299 PV_04139 V3_03204 PV_02013 V3_09605 VN_00405 HB_03805 SV_13028 V3_05110 HB_00510 PV_04207 V1_02002 NB_02027 SV_12808 SV_12323 V2_09912 SV_01705 HB_03008 SV_07720 SV_11722 VN_00307 SV_02923 SV_01823 HB_03907 V3_01704 SV_01017 PV_03479 SV_00218 SV_01008 V3_11201 V2_04702 V3_11104 VN_05423 SV_15207 V2_09802 PV_03056 SV_02406 VN_02107 VN_03119 SV_02804 SV_12926 SV_04903 SV_11815 SV_04923 HB_00707 SV_06401 SV_15415 VN_06016 SV_02016 V2_08908 V3_07807 V1_00213 SV_06114 V2_06911

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iti pramāṇaṃ dṛṣṭāntena upadarśyate. svabhāva-pratibandhād eva nivṛttiḥ. svabhāva-pratibandhād eva nivṛttiḥ. -vināśau sarvasya ca sarvatra upayogaḥ syāt. -vināśau sarvasya ca sarvatra upayogaḥ syāt. yā api tasya eva sā a-pramāṇatva-sūcanā || ’-vidyamānā api grāhya-grāhaka-saṃvidām || vidyamānā api grāhya-grāhaka-saṃvidām ||47|| eva śabdāś ca tena te bhinna-gocarāḥ ||50|| -upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | -upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | -bhāsinī | sā nir-vikalpā ubhayathā apy āśrayasya virodhena tad-āśrita-virodhanāt || asti, tad aparasya bādhakaṃ bhavati. yuktā anumitiḥ pāṇḍu-dravyād iva hutāśane || anumitiḥ pāṇḍu-dravyād iva hutāśane ||70|| tat-kāryatvaṃ samarthitaṃ bhavati. ca hetuḥ svabhāvatas tad-dharma-bhāvī katham śabda-ādau śruti-māndya-pāṭava-darśanāt. śabda-ādau śruti-māndya-pāṭava-darśanāt. upadarśane ’nupalabdhi-lakṣaṇa-prāptasya vyatirekitā | uktā anaikāntikas tasmād -grāhi, an-adhigata-viṣayatvāt pramāṇasya, sati vastuni tasyā a-sambhavāt. eka-jñāna-utpattau niḥ-śeṣa-avagamāt. -ātma-darśana-ādayo ’n-abhyudaya-hetavo kāraṇam api nivartamānaṃ kāryaṃ nivartayati. 23|| kāraṇaṃ nivartamānaṃ kāryaṃ nivartayati. pratipattir eva ca tad-a-pratipattir ucyate. ca tat-pradeśa-varti-sambandhi-rūpatvāt. viveka-sattā-viparyaya-āśrayatvāt. tatra pramāṇavatā sva-viruddhena bādhyeta. -nāntarīyakatvād upādhimad-grahaṇasya. svabhāvasya abhāve bhāvo bhavaty a-bhedāt. api tat-sādhana-pramāṇa-vṛttir ākṣipyate. api sambhava-a-virodha etad evaṃ syāt. svabhāvā etat-samāna-pāka-hetavaḥ pakvā iti. buddher buddhau buddhiḥ sva-vedikā | siddhā yadi syād upalabhya-sattva eva syān na -dṛṣṭānām api deśa-kāla-saṃskāra-bhedena kvacit tathā-dṛṣṭānām api deśa-kāla-bhedena ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa ca vacanasya tat-siddhiḥ, ātmany eva kiṃ tu dūṣayatā avaśyaṃ viṣayo darśanīyo api parāvartyamānāḥ śabdāḥ punar anyatra dravyāṇi kathañcid dṛṣṭāni punar anyatra api bhrānteḥ pramāṇatā | gatir apy a-mūrtatve nityatva-darśane ’py anyatra prativādinā tathābhāve pratipādite, tat-sādhya-sādhanāya vṛtteḥ sāmarthyam apoha-viṣayam iti liṅgaṃ prakīrtitam | ca yatna-prerita-a-viguṇa-karaṇānāṃ dṛṣṭam, vastu-utpattyā tat-pratibandhe sati bhavati, ca śabdo yad abhiprāyaiḥ prayujyamāno dṛṣṭo saṃsṛṣṭa-bhedaṃ mithyā-pratyayaṃ janayanti. tāvad darśitena ko ’rthaḥ. yadi pratipattir -viplava eva. tena eva a-paramārtho ’sāv tad rūpaṃ nairātmyaṃ na ātma-nivṛtti-mātram. upagama-upanyāse ’vaśyaṃ sādhanaṃ vaktavyam, ||31|| avaśyaṃ-bhāva-niyamaḥ kaḥ parasya ||62|| avaśyaṃ-bhāva-niyamaḥ kaḥ parasya eva hi sa dharmas tasya gamakaḥ syāt, na pratipattir anumānam iti dve eva pramāṇe, tad-arthasya avadhāraṇāt ||122|| vyartho darśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv

anyathā anyathā eka-dharma-sad-bhāvāt tad-anyena api anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ anyathā ekam ity eva na syāt. nāma-antaraṃ vā, anyathā ekam ity eva na syān nāma-antaraṃ vā, anyathā ekasya dharmasya svabhāva-uktyā parasya anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ | anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ | anyathā ekena śabdena vyāpta ekatra vastuni | anyathā eva avabhāsante tad-rūpa-rahitā api || anyathā eva avabhāsante tad-rūpa-rahitā api ||45|| anyathā eva vikalpikā || tasmāt tasya a-vikalpe anyathā evaṃ-vidho dharmaḥ sādhya ity anyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ anyathā kumbha-kāreṇa mṛd-vikārasya kasyacit | anyathā kumbha-kāreṇa mṛd-vikārasya kasyacit | anyathā kevalaṃ tad-abhāve na bhavati ity anyathā kriyeta, vastūnāṃ svabhāva-anyathāanyathā kvacid apy akiñcitkarasya sannidhānasya anyathā kvacid apy akiñcitkarasya sannidhānasya anyathā kvacid abhāva asiddheḥ. an-uddiṣṭaanyathā gamako bhavet || prāṇa-ādy-abhāvo anyathā ca atiprasaṅgāt, a-bhraṣṭa-darśanaanyathā ca anupalabdhi-lakṣaṇa-prāpteṣu deśa-kāla anyathā ca ekatva-virodhāt. sakṛc chrutau ca ’nyathā ca varṇyante. tat katham ekatra viruddhaanyathā tat tasya kāryam eva na syāt. ataḥ kāryaanyathā tat tasya kāryam eva na syāt. siddhas tu anyathā tat-paricchedena tad-anya-a-vyavacchede anyathā tat-sambandha-ayogāt. ekasya ādheyasya anyathā tat-sthiter abhāva-prasaṅgāt. anyathā tatra asya bādhaka-asiddhau saṃśayo duranyathā tathā api na gṛhyeta. na hy anya eva anya anyathā tad-bhāve bhavati ity eva na syāt. tathā anyathā tayor eva sattā-a-prasiddheḥ, jñāna-sattā anyathā tv asiddham eva tac chabde. tathā hi anyathā tu śeṣavad etad anumānaṃ vyabhicāri. kiṃ anyathā tulya-dharmā viṣayo ’pi dhiyā saha || iti anyathā. tena upalabdhi-lakṣaṇa-prāpta-sattvasya anyathā darśanāt, yathā āmalakyaḥ kṣīra-avasekena anyathā-darśanāt, yathā āmalakyaḥ kṣīra-avasekena anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa anyathā-darśanāt. rāga-utpatti-yogyatā-rahite ’nyathā dūṣaṇa-a-vṛtter iti. evaṃ tarhi na anyathā dṛśyanta iti loka-prasiddhy-anuvidhāne anyathā dṛśyante. yathā kāścid oṣadhayaḥ kṣetraanyathā dṛṣṭā pakṣaś ca ayaṃ kṛta-uttaraḥ || maṇi anyathā-dṛṣṭeḥ, kvacin nityatva-abhāve ’py aanyathā dvayor ekasya api na jaya-parājayāv iti. anyathā dvitīyasya vaiyarthyāt. yadi hi tatra apy anyathā dharmiṇaḥ siddhāv asiddhaṃ kim ataḥ param anyathā na iti. kāraṇa-dharma-darśanāt puruṣaanyathā na eva asti, vastu-utpatter a-bhrāntir ’nyathā na dṛṣṭo darśana-a-darśanābhyāṃ dhūma-ādianyathā na bheda-saṃsargavatī buddhiḥ syāt, yathā anyathā na syāt, tadā sarvaṃ śobheta. tasmād eṣa anyathā na hi vastunaḥ | vyāvṛttir vastu bhavati anyathā nir-upākhye kṛtakatva-ādy-ayogān na tato anyathā pareṣām a-pratipatteḥ, apareṇa ca tatanyathā paraiḥ | artha-antara-nimitte vā dharme anyathā paraiḥ | artha-antara-nimitte vā dharme anyathā. puruṣa-pravṛtter a-vastu-pāratantryāt. anyathā-pratipatty-ayogāt. na vai pratibandha eva ’nyathā prayogaḥ syāt taj jñeya-ādi-padeṣv api | anyathā prayoge viparyayāt, yathā-darśana-

anyathā SV_04220 HB_01210 SV_17316 PV_03528 SV_13516 HB_01507 HB_02203 HB_03610 SV_15208 SV_15310 HB_02201 HB_01012 VN_02404 VN_01019 HB_02115 HB_03806 PV_04014 V3_00805 VN_01020 HB_03116 HB_03117 VN_01213 V3_06204 SV_16826 SV_10810 PV_03340 SV_13713 SV_11310 V3_01511 VN_03402 V2_06407 SV_00621 V3_12011 PV_03471 SV_15506 SV_13912 PV_04166 V2_09206 V3_05907 V3_11713 SV_02307 V2_08703 SV_11420 SV_16527 VN_00506 V3_13208 NB_03122 SV_11305 SV_11224 PV_04025 V3_08106 V3_02509 PV_03521 SV_13202 V3_05101 PV_04230 V2_05507 HB_01708 SV_15707 SV_15710 PV_03379 V2_06008 SV_08016 PV_04272 SV_01105

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vyavahāriṇāṃ tathā adhyavasāya pravṛtteḥ, paraspara-sambandha-yogyatā-pratilambhāt. tv apauruṣeyam āgama-lakṣaṇaṃ parityajya anyaj jananaṃ grāhya-lakṣaṇe || sākṣān na hy sthitānāṃ pūrva-avasthā-tyāgam antareṇa sa samartha-hetur iti tasya na kadācid apy bhāvo ’-pracyuti-dharme sthita iti na tasya vā upādānam arhati, yad-bhāve ’pi yasya -prasiddhy-anuvidhāne ’pi sambhavaty eṣām tathā-dṛṣṭānām apy arthānāṃ punaḥ kathañcid vikalpas tatra ca uktam. yaś ca parasmād na janayanti iti cet, janayanty eva, na atra -ābhāsatva-khyāpana eva jaya-parājayau, na asya upalabdhiḥ syāt. na ca tad-rūpasthiti-dharmaṇo ’pi kenacit svabhāvakatham anyathā kriyeta, vastūnāṃ svabhāvakartur icchā-mātra-anurodhataḥ | vastunaś ca kartur icchā-mātra-anurodhataḥ | vastunaś ca -rūpa-anyathā-bhāvam antareṇa a-pratyakṣatā evaṃ hi sa tayā paricchinno bhavati, yady ca tasya eva bhavati na anyasya ity sukha-ādiṣu śakty-avasthayoś ca eka-ātmani. nāstitvam anyena ity anavasthitiḥ ||48|| dhūrta-vyasanena anyato vā kutaścit kāraṇād -dāḍima-ādi-vākyānām iva an-upasaṃhāra eva. -viniścayaḥ || yadi iṣṭa-ākāra ātmā syād siddhe ’rthe vyañjako mataḥ | yathā dīpo sambandhā eva śabdāḥ. na te ’rtheṣu puruṣair vyavasthāpanād apārthakam anyatara-grahaṇam. svabhāvayor ekatra a-sambhavāt. na ca viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam | viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam | ucyate, pratiṣedha-dvayena prakṛta-gamanāt. eko ’pi na īkṣyate || rūpa-darśanato jāto yo bharata-urvaśy-ādi-carita-ādikam artham anye ato yuktam ete yac chabdān kuryuḥ. a-prasiddha-dṛṣṭānta-hetu-udāharaṇaṃ kṛtam | svabhāvā etat samāna-pāka-hetavaḥ pakvā iti. siddha-viśeṣam artham arthād viśeṣayati. uktaḥ. na tāvatā abhāva-gatir ity uktam. punar na dṛṣṭaḥ. taj-janyo ’sya svabhāvaḥ, punar na dṛṣṭaḥ, taj-janyo ’sya svabhāvaḥ, niyatā iti cet. na upadeśam apekṣeran, na hy āgamas tat-pratipatty-artham upayācyate. anupalabdho ’sad-vyavahāra-viṣayaḥ. tato yathā ghaṭa-ākāśayor iti darśanīyam. na hy yathā ghaṭa-ākāśayor iti darśanīyam. na hy ’pi syāt. śīla-sādhana-svarga-vacanaṃ tad tata eva artha-vipralambhāt. utpanno ’py -viśeṣa-uktir apy eka-jātīye saṃśaya-āvahā | iti nitya-vyavacchedena gamakatā iṣṭā syāt, na pakṣasya, uttara-avayava-apekṣatvāt. ālayān na anya-sambhavaḥ || na apekṣeta -tāratamya-apekṣaṇād ayas-kānta-ādi-vat. -svabhāvasya nityaṃ jananam a-jananaṃ vā asti iti so ’pi iṣṭo vyavahāra-bhāk || asti iti so ’pi iṣṭo vyavahāra-bhāk ||21|| yādṛśasya kriyā. sa katham eka-kṣaṇa-bhāvy -bhede tataḥ samāsādita-atiśayatvād anyatra -dāyinaḥ kāryā api na śūdra-ādi-prayoge ’py -ākāra-viśeṣeṇa taj-jñānena anubadhyate || eka-upalabdhyā anya-anupalabdhir eva ucyate, asti ity a-sambandhān na śabda-jñāna-hetuḥ. dhiyor bheda-siddhis tābhyāṃ tad-arthayoḥ | -asādhāraṇayoḥ sapakṣa-vipakṣayor api.

anyathā anyathā pravṛtty-ayogāt, tad arthakriyā-kāritayā anyathā prāg api mṛt-piṇḍasya saṃsthāna-viśeṣaanyathā prāmāṇyaṃ vedasya sādhayitu-kāmaḥ prāha, anyathā buddhe rūpa-ādir upakārakaḥ | grāhyatāanyathā-bhāva-ayogāt. tyāge vā vināśa-prasaṅgāt. anyathā-bhāvaḥ. anena nyāyena sarvatra hetu-phalaanyathā-bhāvaḥ. etena kaṭhina-ādīnāṃ tāmra-ādīnām anyathā-bhāvaḥ, tad yathā pakṣa-dharmatvaṃ anyathā-bhāvaḥ. tasmāt kasyacid a-vaiparītyaanyathā-bhāvaḥ, yathā kvacid deśe madhurāṇi nimba anyathā-bhāvaḥ so ’paraḥ svabhāvaḥ, yaś ca aparaḥ anyathā-bhāvaḥ, svabhāva-a-vaiparītyāt. teṣu anyathā, bhāvatas tattva-abhidhāne ’pi pratipakṣa anyathā-bhāvam antareṇa a-pratyakṣatā anyathāanyathā-bhāvasya kartum a-śakyatvāt kiṃ nāśaanyathā-bhāvasya viruddha-ubhaya-svabhāvasya ca anyathā-bhāvāt kalpitā vyabhicāriṇaḥ || arthād anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ ||3|| iti anyathā-bhāve ca tad eva na syāt. api ca kuta anyathā-bhāvo vyavacchinnas tathātvaṃ ca tasya anyathā-bhūtāt tathābhūtaṃ vyavacchindaty eva tat anyathā bheda-a-bheda-lakṣaṇa-abhāvād bheda-aanyathā yadi sva-viṣaya-jñāna-abhāvena abhāvaanyathā racanā-darśanāt. api ca, atra bhavān svam anyathā vaktur vaiguṇyam udbhāvayet. a-śakyaanyathā vā anubhūyate | iṣṭo ’n-iṣṭo ’pi vā tena ’nyathā vā api ko viśeṣo ’sya kārakāt ||262|| sva anyathā viparyasyante. tena a-doṣa iti. kim anyathā vipratiṣiddham etad vacanaṃ syāt, anyathā virodhaḥ. asiddhe dharmi-svabhāve anyathā vyabhicāri syād bhasma iva a-śīta-sādhane anyathā vyabhicāri syād bhasmā iva a-śīta-sādhane anyathā vyavacchedya-abhāvād avadhāraṇasya kiṃ ’nyathā vyasta-sambhavaḥ | yad evam a-pratītaṃ ’nyathā vyācakṣate. tad-anusāreṇa ca keṣāñcit anyathā śabda-a-viśeṣād anyeṣām api vyaktiḥ anyathā śaśa-śṛṅga-ādau sarva-asiddhe ’pi anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ anyathā saṃvedanasya api saṃvedana-antara-viśeṣād anyathā saṃśaya-hetur eva na syāt. na hi yo yatra anyathā sakṛd apy abhāvāt. sa tat-pratiniyato anyathā sakṛd apy abhāvāt. sa tat-pratiniyato anyathā saṅketena prakāśayeyuḥ, vyākhyā-vikalpaś anyathā saty api tasmin pramāṇa-antara-a-vṛttāv a ’nyathā sati liṅge saṃśayaḥ. atra api sarvam evaṃ anyathā sapakṣa-vipakṣayoḥ sad-asattve yathoktaanyathā sapakṣa-vipakṣayoḥ sad-asattve yathoktaanyathā samayena viparyāsayet. tena a-yathārtham anyathā samito na uparodhī tad-anya-puruṣa-dharma anyathā sarva-sādhya-ukteḥ pratijñātvaṃ anyathā sarvato vipakṣād vyāvṛtter darśayitum aanyathā sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, anyathā sāmyaṃ mano-vṛtter mano ’ntaram | manoanyathā spaṣṭa-a-spaṣṭa-śruti-bhedo na syāt. sati anyathā syāt. te ca a-vyavahitāḥ pratighātinā anyathā syāt padārthānāṃ vidhāna-pratiṣedhane | anyathā syāt padārthānāṃ vidhāna-pratiṣedhane | anyathā syāt. yaś ca bhavati, sa eva na bhavati anyathā syuḥ, na a-bhede, kāraṇa-a-viśeṣe kārya-a anyathā syuḥ, śūdra-vipra-abhidhānayoḥ puruṣayoḥ anyathā hy a-tad-ākāraṃ kathaṃ jñāne ’dhirohati | anyathā hy a-niṣiddha-upalabdher abhāva-asiddheḥ. anyathā hy atiprasaṅgaḥ syāt. atītam anāgataṃ vā anyathā hy anavasthānād bhedaḥ sidhyen na anyathā hy asati pratibandhe ’-darśana-mātreṇa

anyathā PV_03386 V3_12206 V3_12601 SV_01912 HB_02504 HB_01007 HB_01516 HB_01510 HB_02115 SV_15712 SV_15026 V2_05906 PV_03222 VN_04114 HB_03807 V3_07905 V1_04108 SV_12914 SV_13708 SV_00626 V3_08209 SV_07227 SV_17310 PV_03243 SV_10725 V2_06607 SV_03923 SV_06511 SV_15626 HB_03302 SV_12704 SV_15626 SV_12018 PV_03158 PV_04074 PV_04281 SV_13403 SV_00416 V2_05803 PV_03496 SV_02116 V2_09103 PV_03265 SV_02514 PV_04248 SV_08423 VN_01605 SV_08401 HB_03207 SV_03422 PV_02048 PV_03410 PV_04177 PV_03522 V2_05104 SV_02821 V1_03614 V1_01310 SV_08202 PV_03417 SV_05710 PV_03358 V1_03815 VN_02018 PV_03450

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-ādi-rūpeṇa dhiyaṃ bhāsamānāṃ puras tataḥ || hi niyame siddhe ’nya-nivartanaṃ sidhyet. imaṃ vyavahāra-patham upanīyante. avaśyam ity arthād anvaya-pratipattiḥ. keṣāñcid anyato viśeṣāj jāti-bheda-darśanāt. vastu-bhedo niśceyaḥ, bhāvānāṃ svabhāvanirloṭhitam etat. tasmāt tat-svabhāvasya na sthira-eka-svabhāveṣu bhāveṣu, svabhāvakartum a-śakyatvāt kiṃ nāśa-kāraṇaiḥ. -bhedāt svabhāva-bheda-anubandhinām arthānām -ādīnāṃ kṛtakatvād yathā-pratyayam anyatra na, viṣaya-indriyayor ekasya dvayor vā antathā syād a-vivekitā | vivekīni nirasya -krama-nirdeśavad iti vatir atra upāttaḥ so ca abhāvāt, a-tad-dharma-bhāvī ca katham yadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. tu siddha ity upalambhe ’pi tadā na siddho nāma. na ca antya-varṇa-pratipatter ūrdhvam -sāmarthya-upayogo ’vasthā-bhedas tad||7|| asāv api yathā-sannihitān na ||63|| asāv api yathā-sannihitān na tasmād vyañjako na taṃ karoti na apy kriyamāṇas tam eva svabhāvaṃ vyanakti na -vijñāna-anantara-pratyaya-udbhavam | mano na ca tad-a-pratibaddha-svabhāvo bhāvo na ca tad-a-pratibaddha-svabhāvo bhāvo a-pratibhāsamānaṃ ca katham ātmanā sūcayann ekam a-pratikṣipya vartate | yadā kañcit parihareyur yajamānam anyaṃ vā. na hy tad-abhāvaṃ pratipadyate. kiṃ tarhi tad-pada-vākyeṣu da-kāra-ādi-pratibhāsaṃ muktvā -pradā na te kañcit parihareyur yajamānam ’nyo ’pi. kumāra-sambhava-ādiṣv ātmānam -abhimateṣv api | padārtha-śabdaḥ kaṃ hetum sva-icchayā eva gṛhītavān | kathañcid pāramparya-pariśramaiḥ || nāśanaṃ janayitvā alpīyasaḥ śabda-artha-pratītiḥ. na ca so liṅgād asattāyām upalabdher abhāvo ’py asattāyāṃ sādhyāyām upalabdher abhāvo ’py -ādāv a-vicchinna-avabhāsinī | vicchinnā apy sa eva asya sva-ātma-bhūto ’nityatā iti kim sa eva asya sva-ātma-bhūtā anityatā iti kim || akṣṇor yathā eka āloko naktaṃcara-tadanyena. tasmād ime bhāvāḥ sajātīya-abhimatād kāraṇebhyaḥ samudbhavāt | tair vinā bhavato ity ucyate. tasya api taj-janana-ātmatā tad-janana-svabhāvaḥ, tata eva tasya janma, na utpattiḥ. tasmin sati niyamena bhavatas tadhi kvacit pramāṇaṃ pravṛttaṃ tad eva tad-ādi-doṣair upadrūyate. na ca artha-antaram -bhedān na sakalād api || a-cetanatvān na -bhedena bhāso buddhi-bhidā yadi | bhinne na eva ity ato ’bravīt | viruddha-viṣaye apy apekṣā-prasādhanī || ekatvān manaso -vyavacchedena ca viśeṣaṇa ekasya tad-bhāve -ātmakam. tathā hi kasyacin niścaye ’py yena ekaṃ rūpam ekasya mana-āpam svabhāvasya. parāvṛttau ca tasya tādātmyād karmaṇaḥ pratikṣaṇaṃ svabhāva-bhūtasya anyavināśataḥ || vyaktiḥ kuto ’satāṃ jñānād sā ca a-tat-kārya-viśleṣaḥ (110a) eva tadkathaṃ syur ākārās tad ekatvasya hānitaḥ || syur ākārās tad-ekatvasya hānitaḥ ||48|| ’rtha-antara-gamanāt parājaya iti cet, vā yadi dhīr vetti na aparā | ālambamānasya

anyasya anyathā hy ādyam eva ekaṃ saṃyojyeta arthaanyathā hi kvacid dṛṣṭe ’bhāva-siddhāv api syād anyathā hi tatra a-vyavahāra eva syāt. na ca anyathā hi tad-abhāve kiṃ na bhaved iti. nanu ca anyathā hi vilakṣaṇāyā api sāmagryā aanyathātva-abhāvāt tat-svabhāvasya paścād iva anyathātva-abhāvāt tad-dharmaṇas tathābhāvo ’ntyaanyathātva-abhāvāt samartha-a-samarthaanyathātva-pratipattau vā tat-svabhāva eva na anyathātvam asti. tayor jāti-bheda iti cet. sa anyathātvam, na punar nityeṣu śabdeṣv etad asti. anyathātve ’yogād adhiṣṭhānasya. tat-saṃskāre tu anyadā a-viveki ca na īkṣyate || ko vā virodho ’nyadā apy an-anurūpaṃ gṛhṇāti ity a-doṣa iti. na, anyadā api sādhanaṃ kasyacit. tasmāt svabhāvataḥ anyadā tena vyabhicāra iti su-vyavadātaṃ ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena anyam a-śakalaṃ śabda-ātmānam upalakṣayāmaḥ. na anyam. an-atiśayasya apekṣā ca prāg eva niṣiddhā. anyam apekṣata iti tan-mātra-anubandhī svabhāvo anyam apekṣata iti tan-mātra-anubandhī svabhāvo anyam ity akiñcitkaraś ca apekṣyata iti vyāhatam anyam iti na niyamo ’sti. yatra svātantryam ’nyam eva gṛhṇāti viṣayaṃ na andha-dṛk tataḥ || ’nyaṃ gamayati. yat tarhi idam āpta-vāda’nyaṃ gamayati. yathārtha-darśana-ādi-guṇa-yuktaḥ anyaṃ grāhayed vyapadeśayed vā. na ca taiḥ anyaṃ tena sa vyāpta ekatvena ca bhāsate ||131|| anyaṃ prati svabhāvo ’-tad-bhāvo bhavati. tasya anyaṃ pratipadyamāna eva tad-abhāvaṃ pratyeti, anyaṃ pratibhāsaṃ buddheḥ paśyāmaḥ, dvitīya-varṇa anyaṃ vā. na hy anyaṃ prati svabhāvo ’-tad-bhāvo anyaṃ vā praṇetāram upadiśanto yad evaṃ anyaṃ ṣaṭsu samīkṣate || yo yathā rūḍhitaḥ anyaṃ sa punar grahītuṃ labhate na kim || dṛṣṭer anyaṃ sa hetus tasya nāśanaḥ | tam eva naśvaraṃ ’nyaṃ sameti. tad iyaṃ samasta-pada-vākya-rūpaanyayā anupalabdhyā sādhya ity anavasthānād aanyayā anupalabdhyā sādhyata ity anavasthānād aanyayā buddhiḥ sarvā syād vitatha-arthikā || anyayā. svabhāvena vā a-calasya artha-antara-yoge anyayā, svabhāvena vā a-calasya artha-antara-yoge anyayoḥ | rūpa-darśana-vaiguṇya-a-vaiguṇye kurute anyasmāc ca vyatiriktāḥ svabhāvena eka-rūpatvāt. ’nyasmāt taj-jaṃ rūpaṃ kathaṃ bhavet || sāmagrīanyasmād ity anādir hetu-paramparā bhinnānāṃ hi anyasmād iti niyamaḥ. tasya api sa svabhāvaanyasmād utpatti-kalpanāyām atiprasaṅgāt. tasmād anyasmād vyavacchinatti, tasya eva paricchedāt, anyasmād vyāvṛttir vyāvṛttād dvayor ekaanyasmād dhetv-a-bhedāt saha-sthitiḥ | akṣa-vad ’nyasminn a-bhinnasya kuto bhedena bhāsanam || ’nyasmin vadann āha anyatāṃ śruteḥ || sā ca bheda ’nyasmin saktasya anya-a-gater yadi | jñāna’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś anyasya a-pratipatti-darśanāt. tat-svabhāvaanyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭaanyasya a-samaya-darśino ’pi syāt. na hi pratianyasya atiśayasya utpattes tad api kṣaṇikaṃ syāt. anyasya an-upakāriṇaḥ | vyaktau vyajyeta sarvo anyasya anuvartinaḥ | (110b) vastuno ’-dṛṣṭeḥ anyasya anyatva-hāneś ca na a-bhedo ’-rūpaanyasya anyatva-hāneś ca na a-bhedo ’-rūpaanyasya apy a-jijñāsitasya kiṃ na bhavati. na hi anyasya apy asty avaśyam idaṃ dvayam || atha na

anyasya SV_08920 V1_02410 VN_00406 SV_12024 SV_08305 SV_07601 SV_17005 SV_01522 V2_09810 SV_16518 VN_01408 PV_03367 SV_00710 V3_08306 SV_02606 SV_08302 HB_03117 HB_01107 V3_05104 SV_13021 PV_03405 SV_14824 HB_03210 PV_02024 V3_12003 PV_03326 PV_03368 V1_03512 V1_04203 PV_04047 V3_02101 SV_00308 HB_02511 SV_03809 SV_05105 SV_05814 SV_16223 PV_03527 SV_08604 VN_00515 HB_03208 SV_08612 VN_00512 SV_12114 PV_03483 PV_04148 SV_08412 SV_08605 SV_08227 SV_02002 SV_04009 PV_03455 VN_01903 SV_01922 PV_04099 SV_13604 V1_00609 PV_04251 HB_03015 PV_03134 SV_11901 VN_00523 SV_14215 SV_14214 SV_14305

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arthakriyāṃ tat-svabhāvatvād eva karoti. tada-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity kevalaṃ tad-abhāve na bhavati ity upadarśane tata eva iṣṭer an-abhyupeta-bādhāyāṃ tadjanayet. sa hi tasya svabhāvo yo janakaḥ so na api vyatirekiṇas tasya kvacid an-āśrayād a-tathābhāvād arthasya a-pramāṇa-vṛtter saṃskāra-bhedena viśeṣa-pratipatteḥ. tadvad saṃskāra-bhedena viśeṣa-pratipatteḥ, tadvad tat-sādhana-sambhave ’py asya viśeṣas tathā pariṇāma iti iṣṭaṃ syāt. tad a-viruddham hi vijñānaṃ viṣayebhyaḥ samudbhavat | tadkāraṇa-sāmagrī. śakti-pariṇāma-pratyayasya kārya-utpādane, śakti-pariṇāma-pratyayasya eva siddheḥ sarva-ākāra-siddhiḥ, tadsyāt. yo hi tasya svabhāvo janakaḥ. na hi so tathātvaṃ ca tasya eva bhavati na tasya eva ekasya janane samarthā na utpanna-samartha-nirodhād vā sati vyavadhāne pūrva-utpanna-samartha-nirodhāt, sati kuḍye kathaṃ punaḥ || āloka-akṣa-manaskārād tasmān na abhāve kasyacid bhāva-upakṣepo -tad-anyatvena sarvasya vyavasthāpanād a-tadanvayam || yeṣu satsu bhavaty eva yat tebhyo syāt. yasmin sati bhavaty eva yat tato || ātmā sa tasya anubhavaḥ sa ca na janmani | pitros tad-ekasya ākāraṃ dhatte na tasmād ātmā eva buddher anubhavaḥ. sa ca na api tasya tādātmyāt tathā-prathanam, na tad bādhyate | a-nāntarīyake ca arthe bādhite bādhyate | a-nāntarīyake ca arthe bādhite bhāvinas tad-vipralambhāt. avyabhicāraś ca upādīyeta na aparam, tasya eva tatra śakter bhāveṣu sāmānyaṃ nāma, teṣām a-saṃsargād -sañjñā-ādi-vat. marīcikāyāṃ jala-jñānasya tad-viṣaya-abhimatasya tasya abhāvāt, svabhāvataḥ kārakaḥ kasyacid āśu-siddher -an-aṃśake || grāhyatā-śakti-hāniḥ syān na ’nyo janakaḥ katham | (170ab) tatra na brūmo eva sarva-sāmarthya-vivekina evaṃ pratītiḥ, eva paricchedāt, tad-anyad eva ca tasmāt tadanuyanti. yad ekasya janakaṃ rūpam etāvan-mātra-nimitto ’yam asad-vyavahāraḥ, sā ca anyatra apy ekena racite granthe niścayaḥ | tasmād yato ’yaṃ tasya api vācyam a-bādhā iti kathyate | tathā sva-dharmiṇā -an-anvayāt tarhy ekasya janakaṃ rūpam iti, kiṃ tarhi yad ekasya taj-janakaṃ tad yadi bhāva-anvayo ’paraḥ | ekasya kāryam a-pratibandhe hi katham ekasya nivṛttir atha vā jñānād a-vyatiriktam ekasmāt katham saṃvid bhedo ’py apoditaḥ || yeṣāṃ ca yogino a-doṣaḥ. jijñāsitaṃ punar arthasya -pratibandhaḥ pradarśyate. eka-sad-bhāve ātmakam | tayoḥ pramāṇaṃ yasya asti tat syād kāla-paurvāparyam. yadā eko na asti tadā sarva-darśī syāt. jñāna-bhāvaś cet, katham pāvaka-itarau || tat tasyā jananaṃ rūpam kathaṃ pratipattiḥ. kasyacid api tasya tadbhavet | iti ced bhinna-jātīya-vikalpe sad-dravyaṃ syāt para-adhīnaṃ sambandho viprakṛṣṭe ’rthe pratipattṛ-pratyakṣasya kāṣṭhaṃ na dṛśyata iti yuktam. na ca anyo abhāva iti. tathā api katham (270ʼb) | anyo syād iti katham abhūto nāma. tasmān na anyo

anyasya anyasya api tat tulyam iti so ’pi kiṃ na karoti. anyasya api tat-sa-rūpasya tat-prāptir viśeṣo vā ’nyasya api tatra abhāve sandigdham asya anyasya api tulyam ity an-upālambhaḥ. an-atiśaya’nyasya api yadi syāt. sa tena svabhāvena tato ’anyasya api vyaṅgya-vyañjaka-bhāva-ādeḥ anyasya api śaṅkanīyatvāt. yad uktam – agnianyasya api sambhavāt, a-sambhava-anumāne ca anyasya api sambhavād a-sambhava-anumāne ca anyasya api syād ity an-abhiniveśa eva yuktaḥ. anyasya api, hetu-phala-santāne mṛd-dravya-ākhye anyasya api hetutve kathaṃcid viṣaya-ākṛti || anyasya apekṣaṇīyasya abhāvād iti. pūrva-sajātianyasya apekṣaṇīyasya abhāvād iti. pūrva-sva-jāti anyasya asiddhasya abhāvāt. bhāve vā a-tat’nyasya asti. yo ’sti sa na janako vyatirekasya anyasya ity anyathā-bhūtāt tathābhūtaṃ anyasya iti na aparāpara-jananam. bhinna’nyasya utpitsoḥ kāraṇa-abhāve ’n-utpatteḥ kāraṇa ’nyasya utpitsoḥ kāraṇa-abhāvena an-utpatteḥ, anyasya ekasya gamyate | śaktir hetus tato na ’nyasya. etena a-hetukatve ’pi hy a-bhūtvā nāśaanyasya eva ca tattvena vyavasthāpanāt. etena ’nyasya kalpane | tad-dhetutvena sarvatra hetūnām ’nyasya kalpane | tad-dhetutvena sarvatra hetūnām anyasya kasyacit | pratyakṣa-prativedyatvam api anyasya kasyacit || tad-dhetutvena tulye ’pi tadanyasya kasyacit. pratyakṣa-prativedyatvam apy anyasya kasyacid ātma-saṃvedana-vat. tato ’pi na ’nyasya kā kṣatiḥ || uktaṃ ca na āgama-apekṣam ’nyasya kā kṣatiḥ ||8|| uktaṃ ca na āgama-apekṣam anyasya ko ’nyas tadutpatteḥ, an-āyatta-rūpāṇāṃ anyasya ca a-śakteḥ, tayos taj-janana-itaraanyasya ca abhāvāt, uktaṃ yādṛśaṃ sāmānyam aanyasya ca bhinna-bhāva-utpatter vibhramasya ca a anyasya ca vastu-dharmasya kasyacid a-saṃsparśāt. anyasya cirād aparasya vrata-caraṇa-ādy-apekṣaṇāt. anyasya janana-ātmanaḥ | grāhyatāyā na khalv ’nyasya taj-janakaṃ rūpaṃ na asti iti, kiṃ tarhi anyasya tat-pratipatty-upāya-abhāvāt. tatanyasya tatra a-paricchedāt. atas tad eva anyasya tan na asti. na ca tāvatā a-janakāḥ. apy anyasya tan-nimittasya abhāvāt. sarva-sāmarthya’nyasya tulyā. tad-anusāriṇā sarvas tathā unneyo anyasya darśanam || smṛter apy ātma-vit siddhā anyasya dharmiṇo ’pi iti kathyate || sarvaanyasya na asti ity a-janakaḥ syāt. janakatve vā anyasya na ity anyo ’pi svarūpeṇa eva janako na anyasya na syād atyanta-bhedataḥ ||163|| yady ete anyasya nivṛttiṃ sādhayet. yukta-upalambhasya anyasya punar jñānasya rūpaṃ syād vyakty-antara’nyasya pratyakṣeṇa sukha-ādikam | vidanti tulyaanyasya prasaṅga-paramparayā yeṣa panna-ādinā ’nyasya prasiddhy-artham, tad-abhāve ’-sambhavāt. anyasya bādhakam || pratijñām anumānaṃ vā anyasya bhāvāt. tad api nityeṣu na sambhavati. anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. anyasya yadi sā eva sā | na tasyā jananaṃ rūpaṃ anyasya vā a-pratipattāv api svāpa-mada-mūrchā’nyasya vā katham || alāta-dṛṣṭi-vad bhāva-pakṣaś ’nyasya vā katham ||237|| na hi siddhaṃ sat param anyasya vā pramāṇasya nivṛttāv api saṃśayāt. na ’nyasya vināśaḥ, atiprasaṅgāt. viśeṣa-abhāvāt ’nyasya vināśaḥ. na hi kasyacid arthasya nāma’nyasya vināśo ’stu kāṣṭhaṃ kasmān na dṛśyate ||27

anyasya PV_04209 SV_14203 SP_00018 SV_12814 HB_03108 V1_03608 PV_02173 PV_02264 SV_01710 V2_10003 PV_03063 V3_04911 SV_13017 HB_03108 PV_04154 HB_03319 SV_11817 SV_06405 SV_07510 V3_05606 SV_02103 SV_03215 PV_04273 SV_17017 PV_03428 PV_03102 V3_05608 VN_01509 SV_07501 SV_16002 SV_11823 SV_14326 SV_13605 SV_09619 V3_07910 PV_03224 SV_07202 PV_03526 SV_06725 V3_06003 PV_04265 PV_03481 V1_02602 SV_14104 SV_04802 VN_01509 V2_09006 SV_07510 SV_11820 SV_07202 SV_07201 SV_14403 V1_02409 PV_03351 V1_03708 V2_08603 SV_02215 V2_08602 SV_02214 SV_16928 V3_03805 SV_04104 SV_08718 SV_15506 V1_04113

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vinivarteta prāṇa-ādir yadi tac ca na || lakṣaṇam āhuḥ. na, pūrvasya sva-rasa-nirodhe a-bhinne kārya-kāraṇatā api kā | bhāve hy arthavatām ekasmād eva tad-artha-siddher -dik-pratipattyā. yady eka-paricchedād eva -grāhya-grāhaka-ākārā utpadyate, teṣām -niṣedhataḥ || tāratamya-anubhavino yasya -abhāva-anuvṛttitaḥ || dṛṣṭaṃ buddher na ca kim ||24|| sannidhānāt tathā ekasya katham kim ||70|| sannidhānāt tathā ekasya katham || na pratyakṣa-parokṣābhyāṃ meyasya viruddhau dvau ca nirdiṣṭau. na hi svabhāvād -svabhāvasya nityaṃ jananam a-jananaṃ vā eva anyasya vyavaccheda-siddhiḥ, a-viśeṣeṇa adṛśyeṣv a-sambhavi || a-viśiṣṭasya ca anupalabdhyā siddha-asad-vyavahārāv abhāvam eva sambandho ’vinābhāva-ākhyaḥ. na ca atra na anyas tato bhidyeta. na hi tasya rūpam na anekatra jñāna-hetuḥ. ata eva vyakter -bhavati ity udāhṛta eva. tathā hi – na hy tulyā a-tat-svabhāvatā. na vai kācid ||59|| tatra apy anya-apohe na vyāvṛttir na kasyacit || viśiṣṭa-rūpa-anubhavān na ato dviṣṭa-kāmitam ||321|| na prasiddhir nāma taṃ vetti na tad ity api | prāptaṃ kā saṃvid eva na anyatra gṛhīta-grahaṇān matam || na tan-nibandhanāḥ ||40|| uktam etat – na aṅgulīṣu punaḥ pratikṣaṇa-vināśinīṣv syuḥ. na hi vyakter api jñāna-hetutāṃ muktvā saṃsparśe na syāt. yad uktam – na varṇebhyo -bhedaḥ. na ca bheda-a-bhedau muktvā vastuno -anupalabdhi-lakṣaṇasya. tan-nivṛttau kā sambhavati. sarvadā sarvasya bhāvāt. na ca sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca nāma indriya-ādi-vat || hetu-bhāvād ṛte na sā sāmānyād anyā vā syād an-anyā vā. sā buddheś ced astu sammatam || na grāhyatā bhinnā eva uktāḥ. na punar eṣām -prasaṅgāt. tasmāt – viśiṣṭa-rūpa-anubhavād -sandehaṃ yathā a-dāhād a-pāvakaḥ || tathā prakāśaḥ samprakāśate || sādṛśye ’pi hi dhīr taṃ ca eka-rūpam eva paśyāma iti na -ādibhyo bhavanti iti. na ca kāryatā nāma jātimān iti. astu nāma tadvad-doṣaḥ. jātir pratikṣaṇa-vināśinīṣv anyā eva prasāritāḥ, a-tat-svabhāvatā. na vai kācid anityatā nāma jñāna-hetuḥ. ata eva vyakter anyā atha vā ansambandhaḥ. tābhyām a-bhede tāv eva na ato sāmānyasya. sā sāmānyād anyā vā syād an-hetukā sthitiḥ sāmānyasya. sā sāmānyād eva tu | tasya sattvād a-hetutvaṃ na ato bhedaḥ. viṣaya-ākāraḥ padārtho ’-saṃvedano -saṃvidaḥ || tathā avabhāsamānasya tādṛśo phalam ucyate. tathā avabhāsamānasya tādṛśo tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. syāt. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. na vai sa eva bhavati, tādṛśasya bhāvāt. na vai sa eva bhavati tādṛśasya bhāvāt. urvaśī nāma iti loka-vādaḥ. tam an-ādṛtya sa hi śaśinaś candratvam an-icchan kām ekam eka-ākāraṃ pratyabhijñānaṃ janayanty -svabhāvatvāt kecid eva kārakāḥ syuḥ, na ’pi bharata-urvaśy-ādi-carita-ādikam artham viṣaya-ākāraṃ ca yugapad upalabhata iti tad-

anye anyasya vinivṛttyā anya-vinivṛtter ayogataḥ | tad ’nyasya viśiṣṭa-pratyaya-āśrayeṇa vikṛtasya anyasya viśliṣṭau śliṣṭau syātāṃ kathaṃ ca tau || anyasya vaiyarthyāt. sakṛc chrutau ca pṛthag anyasya vyavaccheda-siddhiḥ, a-viśeṣeṇa anyasya anyasya saṃvedyasya abhāvāt svasaṃvedanaṃ phalam, anyasya sato guṇāḥ | te kvacit pratihanyante tadanyasya santi tāni na yanti kim | dhāraṇa-preraṇa anyasya sannidhiḥ | gomān ity eva martyena anyasya sannidhiḥ | gomān ity eva martyena anyasya sambhavaḥ | tasmāt prameya-dvitvena anyasya sarvatra sapakṣe sattvam, kāryaanyasya sarvadā syād ity uktam. te ca aanyasya sarvasya tatra abhāva-siddhiḥ syāt, na tu anyasya sādhane siddha-sādhanam | gurutvaanyasya sādhayataḥ, sā ca tayor upalabdhi-lakṣaṇa anyasya sāmarthyaṃ paśyāmaḥ. na api siddhy-upāyam. anyasya syāt. na tad eva bhedasya rūpam. rūpaṃ ca anyā atha vā an-anyā yeṣāṃ jātis tu vidyate | anyā an-upalabhyeṣu nāstitā anupalambhanāt | taj anyā anityatā nāma yā paścān niṣpadyeta. sa eva anyā anya eva vyāvṛttas tad-vyāvṛtter ’nyā anya-nirākriyā | tad-viśiṣṭa-upalambho ’taḥ anyā anyatra jana-pravādāt. te ca sarve janā rāga anyā asti tādrūpyād iti cen matam || prāptaṃ anyā asya anityatā bhāvāt pūrva-siddhaḥ sa ca anyā eva anupalabdher dṛśya-svabhāva-asattā, tayā anyā eva prasāritāḥ, anyā muṣṭiḥ. tatra muṣṭy-ādi anyā kācid asty abhivyaktiḥ sāmānyasya svabhāva’nyā kācid ānupūrvī iti, tatra ānupūrvyām asatyāṃ ’nyā gatiḥ. tasya rūpa-lakṣaṇatvāt. rūpasya ca anyā gatiḥ svabhāva-sthiteḥ. hantā hi caitrasya anyā gatir asti. tat kathaṃ varṇa-paurvāparyaṃ anyā gatir asti. tasmān na sattā sādhyate. anyā gatir asti. tasmān na sattā sādhyate. anyā grāhyatā nāma kācana | tatra buddhir yadanyā cet tām eva sa āśrayaḥ karoti. sā ca aanyā jananāj jananaṃ grāhya-lakṣaṇam | a-grāhyaṃ anyā tat-kāryatā anyatra anyato bhedāt. yathā anyā na anya-nirākriyā ||46|| tad-viśiṣṭaanyā na upalabhyeṣu na astitā anupalambhanāt | anyā prakāśyā na tayā matā | svayaṃ prakāśanād anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś anyā bhāva-abhāva-viśeṣābhyām. sa ca bhāvaḥ anyā mā bhūt. jātim api hy abhyupagacchatā anyā muṣṭiḥ. tatra muṣṭy-ādi-śabdā viśeṣa-viṣayāḥ, anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa anyā yeṣāṃ jātis tu vidyate | teṣāṃ vyaktiṣv a’nyā vastuno gatiḥ ||236|| rūpa-bhedaanyā vā. sā anyā cet tām eva sa āśrayaḥ karoti. anyā vā syād an-anyā vā. sā anyā cet tām eva sa ’nyā vidyate gatiḥ ||273 | an-artha-antara-bhūto ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi’nyādṛśo ’pi vā | jñānasya hetur artho ’pi ity ’nyādṛśo ’pi vā | jñānasya hetur artho ’pi ity anyādṛśād api tādṛśa-udbhave tac-chakti-niyamaanyādṛśād api tādṛśo bhāve tac-chakti-niyamaanyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi anyādṛśād bhavan kathaṃ tādṛśaḥ syāt. tādṛśād dhi anyām eva artha-kalpanām ayaṃ kurvāṇaḥ śabdaanyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam anyāṃ vā yathā-pratyayaṃ dahana-gṛha-ādikāṃ anye ’-tat-svabhāvatvād ity atra na eva kiñcid anye ’nyathā vyācakṣate. tad-anusāreṇa ca anye ’pi tathā syuḥ, viśeṣa-hetv-abhāvāt. tat

anye SV_14024 V2_08311 SV_09314 V2_07502 SV_11001 PV_02154 SV_11215 PV_04083 SV_13509 SV_02505 V3_06205 SV_02505 SV_13018 V3_05101 V1_02104 VN_02518 SV_01723 V1_04108 PV_04275 V3_06203 V1_04106 SV_14314 SV_15627 PV_03442 PV_03511 SV_02513 SV_13425 V2_05709 SV_02423 PV_03467 SV_00919 SV_00520 VN_02202 SV_02525 V3_00406 SV_00712 V3_08404 SV_03408 SV_07916 SV_03406 SV_06123 PV_03449 PV_03484 SV_04705 PV_03122 PV_04196 SV_04807 V1_01404 SV_16609 V1_02911 V1_02115 VN_04614 SV_14217 SV_06811 SV_03503 SV_04921 SV_05014 HB_01114 SV_06823 SV_04716 SV_04022 SV_04804 PV_04052 V3_02111 SV_13919

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ca yathā-abhidhānaṃ yukti-virodhād api svabhāva-bhāvī, viśeṣa-abhāvāt. evam yathā tatra eva utpattiḥ. anayā diśā yathā tatra eva utpattiḥ. anayā diśā puruṣa āptas tat-praṇayanam avisaṃvāda ity sāmye ’pi na aparaḥ || kṣayād asṛk-sruto ’py | apauruṣeyaṃ mithyā-arthaṃ kiṃ na ity tan-mātra-saṅginaḥ | pakṣa-doṣā matā na jātīyāḥ, yena kecid vyavasthita-kramāḥ syuḥ, api prasaṅgāt. na hi sambandhinā apy anyena abhāvena abhāva-siddhiḥ syāt, tad-abhāvo ’py api prasaṅgāt. na hi sambandhinā apy ity uktam. te ca a-vyavahitāḥ pratighātinā syāt. te ca a-vyavahitāḥ pratighātinā a-grāhya-grāhakasya ca samayasya abhāvāt, tyajataḥ pratijñā-hānir iti. sambhavati hy anyathā eka-dharma-sad-bhāvāt tad’nyadā viparyaye siddha iti su-vyāhṛtam. ’nupalambhataḥ | upalambhasya nāstitvam ’nupalambhataḥ | upalambhasya nāstitvam vedayate nāma kiñcit. upalabhyate saṃvedanam asya abhighāta-sāmarthya-ādiṣu satā vā tena tad-bhāvo bhavati. tasya tena an-apakarṣaṇād niścayaḥ || sa-rūpaṃ darśanaṃ yasya dṛśyate ca smṛtiḥ | dṛṣṭā tad-vedanaṃ kena tasya apy tasya api sva-ātmani vyavasthānād a-miśraṇam -sādhanaṃ kāryam. tatra api tathā ity alam viśeṣaḥ sampratīyate | na sa śakyas tato viśeṣaḥ sampratīyate | na sa śakyas tato api tad gamakaṃ katham || a-dṛṣṭa-dṛṣṭayo sarvathā abhūta-a-samāropān nir-doṣaḥ. tadtatra an-ubhayasya a-pratibandhāt tad-abhāve na a-nirākaraṇāt. nirākaraṇaṃ hi tasya nāmnā yo viśeṣo bhedaḥ pratīyate na sa śakyo aneka-vṛtter ekasya na deśa-ādi-viśeṣavatā ity ucyate. yā tarhy a-kārya-kāraṇa-bhūtena liṅgam. yā tarhy a-kārya-kāraṇa-bhūtena darśayet pācakatvam iti kṛtā api vā pāka ity tarhi sa pratyayo ’stu. kim idānīṃ karmaṇā arthaṃ taṃ taddhitena kṛtā api vā | syāt, na ghaṭena iti. tathā paṃśunā vā | yat taj-jñānaṃ paro ’py enāṃ bhuñjīta || smṛter apy ātma-vit siddhā jñānasya sākṣād vyaktiṣv eva na niyujyate. kiṃ tatra eka-siddhir dvayor api || sandhīyamānaṃ ca śeṣo vyāvṛtti-sādhanaḥ || na hi svabhāvād -abhyupagame prayojana-abhāvāt, tad-arthasya sarva-prāṇinām indriya-buddhir iti kim atra -sambaddhā āgama-pravṛttir atīndriyā katham -ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tadyathā śāli-bīja-ādibhyas tat-prasavās tadsaṃskṛtebhyo ’py a-dharma-utpatteḥ, tasya artha-antaratvena vastu-bhūtasya tad-a-viśeṣe ’pi tat-prayojana-aṅgatayā tadabhāvāt. tasya sarvasya tat-kārya-kāraṇatayā teṣu paśyato vastu-dharmatayā eva -kārya-janana-śaktir eṣṭavyā. tatas ta eva -ātmanaḥ sataḥ saṃsthāna-viśeṣa-ātmatayā tadsa-nidarśanāḥ sa-pratighā vā iti tadśabdān niyuṅkte, tat-kāriṇām arthānām punar bhinnānām a-bhinnaṃ kāryaṃ yena tadabhāva-prasaṅgāt. sa ca ekasmād bhedas tadnāntarīyaka-bādhanam | parihāryaṃ na ca sambaddhasya eva bādhanam | parihāryaṃ na ca prati kārakatve kasyacit tathābhūtānām

anyeṣām anye ’pi nitya-hetavo vācya-doṣāḥ. buddher aanye ’pi svabhāva-hetavo yathāsvaṃ pramāṇaiḥ anye ’pi svabhāva-hetu-pravibhāgā draṣṭavyāḥ. anye ’pi svabhāva-hetu-pravibhāgā draṣṭavyāḥ. anye. iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo anye na eka-strī-niyato madaḥ | te na ekasyāṃ na anye pracakṣate ||225 || yathā rāga-ādi-parītaḥ anye pratyakṣa-ādi-virodha-vat || hetv-ādianye yathā-iṣṭa-parāvṛttayaḥ, kiṃ tarhy eka eva anye samānā nāma. tadvanto nāma syuḥ, bhūta-vat anyena anupalambhena sādhanīya ity anavasthānād a anyena anye samānā nāma. tadvanto nāma syuḥ, anyena anyonyasya upakāriṇaḥ. a-vyavadhāna-deśaanyena anyonyasya upakāriṇaḥ, a-vyavadhāna-deśaanyena apy atīta-rūpasya a-saṃvedanāt, a-punaranyena api prakāreṇa hetu-doṣa-udbhāvana-ādinā anyena api bhavitavyam iti niyama-abhāvāt anyena api saṃvedana-upalambhe so ’py asiddhaḥ anyena ity anavasthitiḥ || adṛśye niścaya-ayogāt anyena ity anavasthitiḥ ||48|| anyathā yadi svaanyena iti cet, sa tāvad viṣayaḥ sva-upalambhaanyena kiṃ vināśitam. yadi ca agni-samudbhavasya anyena ca an-utkarṣaṇāt. kenacit saha kārya’nyena cetasā | dṛṣṭa-ākhyā tatra cet siddhaṃ anyena ced imām || mālāṃ jñāna-vidāṃ ko ’yaṃ anyena. tasmād ime bhāvāḥ sajātīya-abhimatād anyena. tasmān na varṇeṣu vākye vā apauruṣeyatā. ’nyena tena bhinnā vyavasthitiḥ ||31|| ity antara ’nyena tena bhinnā vyavasthitiḥ ||42|| sarva eva ’nyena dṛṣṭā dṛṣṭā na hi kvacit | viśeṣaḥ so ’nya anyena doṣavattva-sādhane na kiñcid an-iṣṭam. ’nyena na bhavitavyam iti kuta etat. kāryaanyena parājayaḥ, na siddhy-abhāvaḥ, pratiyogy’nyena pratyāyayitum iti na eka-arthāḥ sarvaanyena yogaḥ, tathābhūta-svabhāvasya virodhād anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā anyena vā tathābhūta-jñāpanāya svayaṃ kṛtena anyena vā. bhinnam a-bhinna-pratyaya-hetur na anyena vā yadi brūyād bhedo na asti tato ’paraḥ || anyena vā yena kenacid ānītena artha ānaya ity anyena vid yadi || taj-jā tat pratibhāsā vā yadi anyena vedane | dīrgha-ādi-grahaṇaṃ na syād bahuanyena vyavadhinā. ānantyāc ced idaṃ samam ||94|| anyena vyavasāyaṃ smṛtiṃ viduḥ | tac-cihnaanyena vyāptir gamyasya kāraṇe | sambhavād anyena sādhanāt, tad-abhyupagamasya ca avaśyaṃanyena sādhanena. na ca imāḥ kalpanā aanyena siddhā. anyac ca evam āgama-lakṣaṇaṃ syāt. anyebhyo ’-viśeṣataḥ ||33|| yo ’pi kaścid viplava anyebhyo ’nya iti, ākasmikatve deśa-kāla-prakṛtianyebhyo ’pi viparyaye dharma-utpatteḥ. śabdasya anyebhyaḥ. kāṣṭhe ’gni-kṛtaḥ svabhāvo vināśo na anyebhyo bhidyanta ity a-bhedāt tato ’-viśeṣeṇa anyebhyo bhidyamānā arthāḥ samāśrayo dhvaniś ca anyebhyo bhidyamānā bhāvās tad-vyāvṛtti-viṣayaanyebhyo bhidyamānās tādṛśaṃ pratyayaṃ janayanti anyebhyo bhinnaḥ sūtrāt tasya eva mṛt-saṃsthānaanyebhyo bheda-sāmānyena. yathā eka-kāryās tatanyebhyo bhedāt tatra eva ca eṣām a-bhede kiṃ na anyebhyo bhedād a-bheda ity ucyate. prakṛtir eṣā anyeṣām a-bhedas tad-viśiṣṭeṣv artheṣu anyeṣām anavasthā-prasaṅgataḥ || kena iyaṃ sarvaanyeṣām anavasthā-prasaṅgataḥ ||13|| kena iyaṃ anyeṣām api tathābhāva-prasaṅgena sarvasya kāryatā

anyeṣām SV_07506 SV_13913 PV_04233 V2_05513 SV_00608 PV_04232 V2_05512 V3_11908 V2_08103 SV_16213 SV_04304 HB_00712 SV_16909 NB_02046 V2_06211 V2_06901 V3_09001 SV_04815 V3_06105 VN_00510 VN_00505 NB_02014 V3_11107 SV_10119 SV_13312 SV_13310 PV_02178 PV_03072 VN_00402 PV_03391 HB_00414 V3_11905 V1_04310 PV_04062 V1_02005 PV_03242 PV_02070 VN_03815 V3_06604 VN_03209 V2_08107 SP_00024 PV_03369 V3_10312 SV_12121 SV_13019 SP_00019 SV_06222 SV_04423 SV_06528 PV_03413 SV_05820 V3_05107 SV_13024 SV_00514 SV_13523 V3_06506 V3_00608 SV_14724 PV_04217 PV_04279 V3_06505 SV_06721 V2_04812 SV_15410

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eva jñāna-hetutve sva-āśraya-samavāyinām yac chabdān kuryuḥ. anyathā śabda-a-viśeṣād upekṣakam || niṣedhe tad-viviktaṃ ca tad upekṣakam ||24|| niṣedhe tad-viviktaṃ ca tadca siddhir asiddhiś ca veditavyā, -samāśrayam | vidhāv ekasya tad-bhājām iva -samāśrayam | vidhāv ekasya tad-bhājam iva -ādayo nairātmye na syur iti cet, na, tatra evaṃ-rūpāṃ sādhayantas tathāvidha-janmanām -krama-kāriṇām | puṃsāṃ jñāna-prabhāvābhyām maṇi-prabhāyām iva maṇi-bhrānteḥ, na iti kas tasya upayogaḥ. sva-niścaya-vad kadācid adhīta-vismṛta-adhyanānām eva upalabdhir anupalabdhiś ca veditavyā. -kāraṇād asiddhiḥ siddhiś ca veditavyā, kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād toyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā vyavacchedaś codanīyaḥ. sa ca a-bhinnas tada-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv tasya yogaḥ. na hy evaṃ-vidhasya sataḥ satsv -pratyakṣa-pratibhāsa-rūpam. tādṛśaḥ satsv svabhāva-viśeṣaś ca. yaḥ svabhāvaḥ satsv -śakti-siddhiḥ. satsu hi samartheṣu tadasti sambhavo yad upalabdhi-yogyaḥ sakaleṣv para-upadeśo garīyān. tad ayaṃ sthiteṣv eva ayaṃ varṇa-ādy-ākhyaḥ. api ca, sthiteṣv bhinna-kālaṃ na jāyate | kārya-an-utpādato sva-nimitte vā dṛśye darśana-hetuṣu | yathā idam asmin sati bhavati. satsv api tadbhavet || abhāvād akṣa-buddhīnāṃ satsv apy -prāptam anupalabdham upalabhyate satsv apy kāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv syād vyatirekataḥ ||58|| satsu samartheṣv bādheta so ’-kurvann ayuktaṃ kena duṣyati || ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, ca sarvāsāṃ dhiyāṃ tad-bhāva-janmanām | kiṃ sthiti-hetunā | sa vinaśyed vinā apy tasya tad eva ādyaṃ nigrahasthānam iti kim tasmin bhavati sva-kāraṇa-sāmagry-adhīnair -upadarśanena upasaṃhāra-vacanam. etasmāt. ’napekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’sya nirucyatām | vibhāga-yoga-gatibhiḥ kim kasyacit || tad-dhetutvena tulye ’pi tadapy eṣām ātmānaṃ vibhāgavantam iva anyanāma. a-dṛṣṭa-hetavo ’pi hi bhāvās tada-vyavadhāna-deśa-yogyatā-sahakāritvāt teṣām saṃyogi-samavāyy-ādi sarvam etena cintitam | paraḥ ||126|| na ca api śabdo dvaya-kṛd pratanyate ||79|| sa ca sarvaḥ padārthānām sāmānyasya tad-ekayogakṣematvāt. tad ayam a-dṛṣṭam āśritya bhaved rūpa-antaraṃ yadi || vṛkṣa-artha-grahaṇe dvayam ||113|| atha vā sambhavaty api bhāvānāṃ kṣaṇikānām atha vā sambhavaty api bhāvānāṃ kṣaṇikānām ’bhāvād virodha-gatiḥ. sa ca anupalabdheḥ. varṇeṣu na sambhavati, vyāpter nityatvāc ca. -bheda-siddher vā dhruva-bhāva-vināśa-vat | yoga-abhāvaḥ, tad-abhāvasya tad-bhāvasya ca abhyupagamāt. abhyupagame vā na kārya-kāraṇe -cittibhyas tāḥ sva-jāti-samudbhavāḥ || -bādhana-rūpaṃ vā bhāve bhāvād abhāvataḥ || virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. ekatvāt. yathāsvaṃ vyavasthita-svabhāvānām ekasmiṃs tad-ayogataḥ ||7|| na hy ekasya tāv niyamena bhāva-upasthāpanaḥ, bhāva-abhāvayor

anyonya anyeṣām api dṛśyatā-āpattiḥ. tasmāj jñāna-hetutā anyeṣām api vyaktiḥ prasajyate | tathāanyeṣām apekṣakam | vyavahāram a-satya-arthaṃ anyeṣām apekṣakam | vyavahāram a-satya-arthaṃ anyeṣām abhāva-virodha-asiddheḥ. yadi viruddhaanyeṣām upekṣakam || niṣedhe tad-viviktaṃ ca tad anyeṣām upekṣakam ||24|| niṣedhe tad-viviktaṃ ca anyeṣām eva sāmarthya-darśanāt. cakṣur-ādianyeṣāṃ ca svabhāvam enam ālagayanti. etena dhātv anyeṣāṃ tad-abhāvataḥ ||308|| ayaṃ kramo varṇānāṃ anyeṣām, tad-bheda-prabhave saty api yathā-dṛṣṭaanyeṣāṃ niścaya-utpādanāya ca sādhanam ucyate, anyeṣāṃ vā sambhāvanā-bhraṃśa-bhaya-ādinā anyathā anyeṣāṃ virodha-kārya-kāraṇa-bhāva-asiddheḥ. anyeṣāṃ hetu-phala-bhāva-abhāva-virodha-asiddheḥ. anyeṣv apy asyāḥ, tad-vyatikrame ca niyama-ayogāt. anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na anyeṣv iti jāti-dharmo ’py asti. tan niyataanyeṣu upalabhyasya anupalambhād abhāva-siddhiḥ. anyeṣu upalambha-kāraṇeṣv anupalabdhiḥ. ananyeṣu upalambha-pratyayeṣu tathā anupalabdho anyeṣu upalambha-pratyayeṣu san pratyakṣa eva anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram anyeṣu kāraṇeṣu san na upalabhyeta. na punaḥ anyeṣu vyāhartṛṣu kevalam eva śabdaṃ śṛṇvaṃs tadanyeṣu śabdeṣu śrūyate vācakaḥ katham | (257ab) ’nyeṣu saṅgateṣv api hetuṣu || hetv-antaraanyeṣu satsv adṛśye ca sattā vā tadvataḥ katham || anyeṣu samartheṣu tad-dhetuṣu tad-abhāve na anyeṣu hetuṣu | niyamaṃ yadi na brūyāt pratyayāt anyeṣu hetuṣv asya abhāve na bhavati iti tadanyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antaraanyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇaanyeṣu hetvābhāseṣu sva-iṣṭasya eva a-prasādhanāt anyair a-kārya-bhedasya apekṣa-ayogād anapekṣāc anyair a-kārya-bhedasya tad-apekṣa-a-virodhataḥ || anyair a-śaktāḥ sthiti-hetavaḥ || sthitimān saanyair a-śakya-paricchedaiḥ klība-pralāpaanyair api tad-unmukhair bhavitavyam, ananyair eva hetubhiḥ śabdasya eka-viśeṣa-an’nyair eva hetubhir anityāḥ sādhyante. keṣāñcid anyair gamana-ādibhiḥ || teṣu satsv api tasya iti anyair viṣaye matam | viṣayatvaṃ tad-aṃśena tadanyair vyapadeśair vaktāraḥ pradarśayanti. na ca anyaiḥ svabhāva-a-bhedam anubhavantas tathāvidhāḥ anyonya-atiśaya-utpatteḥ. vyavadhāne tu hetvanyonya-an-upakārāc ca na sambandhī ca tādṛśaḥ || anyonya-abhāva ity asau | a-rūpo rūpavattvena anyonya-abhāva-saṃśrayaḥ | tena anya-apoha-viṣayo anyonya-artha-parihāreṇa eka-viṣayayor vṛttyanyonya-āvaraṇaṃ teṣāṃ syāt tejo vihatis tataḥ | anyonya-āśrayam ity eka-graha-abhāve dvaya-aanyonya-upakāraḥ, a-cintyatvād dhetu-pratyayaanyonya-upakāro ’-cintyatvād dhetu-pratyayaanyonya-upalabdhi-parihāra-sthiti-lakṣaṇatā vā anyonya-deśa-parihāreṇa vṛttir hi deśaanyonya-parihāra-sthita-lakṣaṇatayā vā virodhaḥ, anyonya-parihāra-sthita-lakṣaṇatvena virodhāt. ’nyonya-pratīti-pratyupasthāpane. pratīter eva tan anyonya-pratyaya-apekṣā anvaya-vyatireka-bhāk | anyonya-bheda-siddher vā dhruva-bhāva-vināśa-vat | anyonya-bheda-siddher vā dhruva-bhāva-vināśa-vat | anyonya-rūpa-a-śleṣāt katham eka-svabhāvaanyonya-vilakṣaṇāv ākārau yujyete. tad ālambanaanyonya-viveka-rūpatvāt. abhāva-rūpas tu

anyonya SV_10415 V2_06007 SV_12210 NB_03107 HB_03211 SV_01408 V2_09701 PV_02042 PV_02042 PV_03235 SV_04628 SV_07913 SV_08804 SV_05719 V3_03212 PV_04252 SV_13018 V3_05101 SV_06409 PV_04169 SV_05518 SV_07717 V3_09812 VN_01811 SV_15405 HB_02912 SV_15420 V2_04909 SV_09715 V2_07601 NB_03027 V3_02508 SV_07520 PV_04081 V3_12510 V3_12406 PV_03244 V3_10009 PV_04038 VN_01811 SV_17106 VN_01112 V3_01301 SV_09716 V2_07602 NB_03028 SV_15219 VN_06514 VN_06616 VN_06709 VN_06614 PV_04194 V2_05102 V3_01303 PV_04039 V3_01405 HB_00506 V2_09305 HB_00409 PV_03140 SV_01911 V3_12504 V3_12501 V1_01715 NB_03032

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yena saha na avatiṣṭhate tad-upādānayor ’bhāvād virodha-gatiḥ. sa ca anupalabdheḥ. na syād ity āśaṅkyate vyabhicāraḥ. so ’py niścaya-nāntarīyakatvāt. anvaya-vyatirekayor vyavasthāpanāt. etena krama-a-krama-ādayo -vyavacchede pramāṇa-antaraṃ bādhakam asti. -antara-bādhanān na ubhaya-vyavacchedaḥ. vinā | tathā apy anyonya-hetutvaṃ tato ’py buddhir na tāny api tayā vinā | tathā apy -arthāni iti tat kutaḥ || jāto nāma āśrayo syāt. na ca jāti-vyaktyoḥ kaścit sambandho vācakaḥ | (157ab) pācaka-pāṭhaka-ādiṣv -bheda-a-bhedau ca syātāṃ tadvati vastuni | tad-vid-arthikaḥ ||110|| eva yuktaḥ. yo ’yam yathā siddhe vacane prāmāṇya-itarayor sambhavet katham || tataḥ svabhāvau niyatāv te ca a-vyavahitāḥ pratighātinā anyena syāt. te ca a-vyavahitāḥ pratighātinā anyena iti so ’sya bheda iti ca na syāt. na hy -lakṣaṇāḥ || samudāyasya sādhyatve ’py iti. tad eva tāsāṃ sāmyam iti cet. katham dvidhā bhavet. nānā-avayava-ātmatayā a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. -upādānāt. tathā sādhya-ādi-vikalasya anpratiṣedha-dvayāc ca vidhi-siddhir iti kā aneva siddhaḥ. kasya idānīṃ tal liṅgam. -vyavacchede na bhāva-siddhiḥ syād iti na liṅga-pratipatter api tathā-rūpatvād -gatiḥ. asati tasmin sādhyena hetor -gatiḥ, asati tasmin sādhyena hetor -gatir iti. asati tasmin sādhyena hetor syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa anyatra paśyet. tac ca sataḥ | an-anyatve tataḥ kiṃ tan na śakyate | kasmād dhetvanvayī nāma. na ca prameyatvasya vipakṣe khalu prameyatvam a-saṃskṛta-apavādino ’saty viṣayaṃ na andha-dṛk tataḥ || svārthaeva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. -yogayoḥ | vyavacchedād ayoge tu vārye na ansādhya-ādi-vikalasya an-anvaya-a-pradarśitaguṇa-doṣa-sandarśanena yuktā iti prasiddher bruvāṇaḥ kim iti na anumanyate. tasya nirtato na kutaścid gatiḥ syāt. ukta-dharma-anhetor anvaya-abhāvāt. tathā vaidharmye ’py hetor anvaya-abhāvāt. tathā vaidharmyeṇa apy hetor anvaya-abhāvāt. tathā vaidharmyeṇa apy siddhes tat-sādhanatvāc ca liṅgasya vyartham ekā prakṛtir vyaktasya, vikārāṇām tad-a-vibhakta-yonikam idaṃ vyaktaṃ tadvyakta-lakṣaṇa-virodhād iti. sukha-ādyidam uktam eka-prakṛtikam idaṃ vyaktam -viśeṣaṇam | tad-viśiṣṭatayā dharmo na nir-viśeṣaṇam | tad-viśiṣṭatayā dharmo na niryathokte tu dharma-dharmi-viśeṣa iṣṭa eva an| viśiṣṭaṃ dharmiṇā tac ca na nir-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir-prāpta-anupalabdhi-mātra-vṛtti-sādhanam prasiddhas tu dvayor api sādhanam iti. tatra -pṛṣṭha-bhāvinaḥ prāmāṇyaṃ pratyuktam. etad dvayor api || śīghra-vṛtter alāta-āder ukte ’gnir dhūme bhavaty avaśyam ity arthād atra idam eva punar vācyam – katham asato anvayo na vyatireka iti. ya eva khalu na ity na an-upalakṣaṇam | (17ab) a-buddhi-śabdatad eva anvaya-vacanam ity ekena api vākyena

anvaya anyonya-vaiguṇya-āśrayatvena ārambha-virodhāt, anyonya-vyatireka-sthita-lakṣaṇatā vā virodho anyonya-vyatirekī dharma-dvaya-avatāro vastuanyonya-vyavaccheda-rūpatvāt. tata eva anvaya’nyonya-vyavaccheda-rūpā vyākhyātāḥ. tad evam eka anyonya-vyavaccheda-rūpāṇām eka-vyavacchedena anyonya-vyavaccheda-rūpāṇām eka-vyavacchedena anyonya-hetuke || na a-kramāt kramiṇo bhāvo na anyonya-hetutvaṃ tato ’py anyonya-hetuke || na a’nyonyaś cetasāṃ tasya vastunaḥ | ekasya eva kuto ’nyonyam a-janya-janakatvena an-upakārāt. tato anyonyam an-anvayiṣv api śabda-pratyaya-anuvṛttir anyonyaṃ vā tayor bhedaḥ sadṛśa-a-sadṛśa-ātmanoḥ | anyonyaṃ viveko bhāvānāṃ tat-pratītaya eva anyonyam, siddhāyāṃ vā yoṣiti prasava-itaraanyonyaṃ hetu-kāryayoḥ | tasmāt sva-dṛṣṭāv iva anyonyasya upakāriṇaḥ. a-vyavadhāna-deśa-yogyatāanyonyasya upakāriṇaḥ, a-vyavadhāna-deśa-yogyatāanyonyasya bhedo bhavati, sambandha-abhāvāt. sati anyonyasya viśeṣaṇam | sādhyaṃ dvayaṃ tadā anyonyasya sāmyam. tat-sambandhād iti cet. na, anyonyābhyām avayavābhyāṃ tat-sambandhād ālokaanvaya-a-dṛṣṭer asiddhir iti cet, tat kim idānīṃ anvaya-a-pradarśita-anvaya-āder api dṛṣṭāntaanvaya-a-vyatireka-vyāpti-siddhiḥ. tan na kaścid anvaya-anugamanaṃ ca nirarthakam. tasmād anyaanvaya-anuṣaṅgaḥ. tathā a-nairātmye ’pi na bhāvaanvaya-apekṣaṇāc ca. itarat punar bheda-antaraanvaya-abhāvāt. tathā vaidharmye ’py anvaya-gatiḥ, anvaya-abhāvāt. tathā vaidharmyeṇa apy anvayaanvaya-abhāvāt. tathā vaidharmyeṇa apy anvayaanvaya-abhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, ’nvaya-abhāvād anyatve ’py an-apāśrayāt ||151|| anvaya-abhāvān nanu doṣas tayor ayam || uttara’nvaya-ayogaḥ. trividho hi dharmo bhāva-abhāvaanvaya-ayogād a-vyabhicarita-anvayaṃ sapakṣa eva anvaya-artha-apekṣā eva hetur indriya-jā matiḥ | anvaya-asiddhi-vacane ’pi, na hi sa eva ātmānam anvaya-āgamaḥ || sāmānyam eva tat sādhyaṃ na ca anvaya-āder api dṛṣṭānta-ābhāsasya a-sādhanaanvaya iti cet. na, prāpteḥ pramāṇa-vṛttianvaya-upajanana-vināśa-upagamād iti cet, ko ’yam anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva anvaya-gatiḥ, asati tasmin sādhya-abhāve hetvanvaya-gatiḥ, asati tasmin sādhya-abhāve hetvanvaya-gatiḥ. asati tasmin sādhya-abhāve hetvanvaya-darśanaṃ vyatireka-mātreṇa eva siddher iti. anvaya-darśanāt. mṛd-anvayānāṃ śarāva-ādīnāṃ anvaya-darśanāt. vyaktasya tat-svabhāvatā-a-bheda anvaya-darśanād ity asiddho hetur iti. evaṃ hi anvaya-darśanād iti. tatra ekā prakṛtiḥ sukhaanvaya-doṣa-bhāk || svabhāva-kārya-siddhy-arthaṃ anvaya-doṣa-bhāk ||14|| ity antara-ślokāḥ. anyaanvaya-doṣaḥ. yad āha – ātmā paraś cet so anvaya-doṣavat || etena dharmi-dharmābhyāṃ anvaya-doṣo vyākhyātaḥ, yathā – abhivyaktaanvaya-niścayaḥ, nimitta-antara-abhāvaanvaya-niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ, anvaya-niścayo ’pi svabhāva-hetau sādhyaanvaya-pratighātinī | cakra-bhrāntiṃ dṛśā dhatte anvaya-pratipattiḥ. anyathā hi tad-abhāve kiṃ na ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī khalv anvaya-pratiṣedhaḥ, sa eva vyatireka iti. tat anvaya-bhājo hi bhedān ayaṃ sāmānya-darśanaanvaya-mukhena vyatireka-mukhena vā prayuktena

anvaya V3_08009 NB_03032 SV_11802 V3_04702 V3_11703 V2_08011 SV_11022 V3_04702 PV_04034 V2_04815 SV_14201 V2_06801 V2_08904 SV_09104 SV_02125 SV_06310 SV_01028 V2_09304 HB_03202 PV_04217 V3_12002 SV_16205 SV_14107 HB_02305 HB_02307 V1_01615 VN_00926 PV_03005 V2_05308 HB_03913 V3_11601 NB_03107 NB_03107 HB_04004 NB_03105 SV_02802 SV_02405 V2_05212 HB_00809 VN_01712 HB_03405 V3_09106 SV_02401 V3_11102 HB_00209 V1_00312 PV_03059 PV_03067 SV_11521 V1_00207 HB_02405 SV_06116 HB_03301 SV_00213 SV_06524 HB_00901 HB_00605 SV_09514 V3_07504 V3_01608 SV_15429 NB_03033 V3_11707 HB_00811 HB_00810

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hetos trīn pakṣa-dharmān āha. tathā hi na yac ca pratibandha-upadarśanaṃ tad eva -anumānāt. jñānaṃ hi keṣucit satsu vyatirekavaktṛ-doṣeṇa api, nyūnatā-an-anvaya-viparītaasato nivṛtty-ayogāt. tasmād aikāntika-doṣaḥ, a-tad-rūpasya a-pramāṇatayā asiddher guṇasya abhyāsād apakarṣiṇaḥ. tat-pāṭave nirapi tu vaktṛ-doṣeṇa api, nyūnatā-aneva vā || sa-dvitīya-prayogeṣu nirtat-pratibhāsasya sva-viṣaya-sammataghaṭa iti vināśa-hetavo bhāvānāṃ dṛśyante. upalambha-yogya ātmā, sa ca puruṣa-vyāpārahetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. -pratiṣedha-ayogāt. tathā ca sarvatra ayam an-anumānam. yadi tarhi darśana-a-darśane na eka-bheda-abhidhāne ’py anya-vyāvṛtti-gater -vipakṣataḥ ||15|| na hy asati pratibandhe -vipakṣataḥ ||67|| na hy asati pratibandhe bhāvān dvairāśye vyavasthāpayati, tasya -jāti-samudbhavāḥ || anyonya-pratyaya-apekṣā ca pratyaya ity etāvato ’yam ātma-bhāvo kārya-kāraṇa-bhāvaś ca nirākṛtaḥ syāt. tata eva puruṣa-kāryatā buddhīnām anumeyanaśvaratā-nivṛttau ca sattva-nivṛttir iti, syāt, na hi sarvaḥ sarvasya svabhāva iti na hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛtakvacit kadācid viveka-hetor abhāvāt. antathā || sā asti sarvatra ced buddher na -sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na, niścita-śabdaḥ, sator api bhāva-abhāvayor anveti, eka-ātmany apy asiddheḥ. ata eva anyonya-vyavaccheda-rūpatvāt. tata eva apara-bhāva-niścaya-nāntarīyakatvāt. upanaya-artha-vat pakṣa-dharmatvāt. na api sa-ātmakād an-ātmakāc ca tasya -pratipattau na liṅgam anusaret. na ca tasya bhavati tatas tat-pratipattiḥ, na anyathā, syāt. prayoga-darśana-arthatvād a-doṣaḥ – anayor eva dharmayor viparyayeṇa. tasmād vādino nigrahasthānam, vyartha-abhidhānāt. ete prayujyete. ity eṣa eva pakṣa-dharmo asiddha-sandigdha-dharmi-sambandhavivecita-ākāraṃ kāryaṃ kāraṇaṃ vyabhicarati. ātmani darśanena anumānam iti. na, tayor iha a-vyāpakasya vā nivṛttau nivṛtty-abhāvād ity viṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy || buddhir yatra artha-sāmarthyād eva niścayaḥ | viruddhaṃ sā eva vā liṅgam -antara-vyudāsena pravṛtty-ayogāc ca. tasmād parokṣaś ca. tatra yo jñāna-pratibhāsam tathāvidha-janma iti kutaḥ. tathā ca na kaścana ||123|| śabdaṃ hi prayuñjānaḥ sarvo anya-bhāvaṃ pratipadya punas tat-pratipatter eva, vyāpyasya vā tatra eva bhāvaḥ. etena vastu-rūpasya bhinna-rūpā matiḥ kutaḥ | sato ’vaśyaṃ naśvaraḥ svabhāva iti yena dharma-bhede ’pi hetuḥ. hetu-svabhāve vastu-mātra-vyāpini sādhya-dharme na vastu-mātra-vyāpini sādhya-dharme na -abhyupagame syāt. sa ca na śarīrasya, anvyatireka-asiddhau. tat-siddhir eva ca an-upalabhyamānaṃ tādṛśam asad iti pratīter sūcitā bhavati. sā eva avinābhāvaḥ. tata eva -siddheḥ, tad-abhāve ca abhāva-siddhau tadiṣyate, vaiyarthyāt, tat-svabhāvatayā tad-

anvaya anvaya-mukhena hetur gamakaḥ, anityatvād aanvaya-vacanam ity ekena api vākyena anvayaanvaya-vat tan-mātra-a-sambhavaṃ tad-vyatiriktaanvaya-vat. tena hi nirṇīta-guṇe vaktavye ’nyathāanvaya-vad aikāntika-vyatireko ’pi gamaka eva. na anvaya-vidhāna-ayogāt. tad eva ca naḥ kṛtakaṃ anvaya-vināśa-dharmāṇaḥ syuḥ. jvālā-ādi-vad eva. anvaya-viparīta-anvaya-vat. tena hi nirṇīta-guṇe anvaya-viruddhate | etena kathite sādhyaṃ anvaya-vyatireka-an-anuvidhānāt pratyakṣa-vat anvaya-vyatireka-anuvidhānaṃ hetu-tadvator anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā anvaya-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ | anvaya-vyatireka-āśrayo vyavahāro na syāt, uṣṇaanvaya-vyatireka-gater āśrayaḥ kathaṃ dhūmo ’gniṃ anvaya-vyatireka-codanayā vyavahāra-aṅgatāṃ ’nvaya-vyatireka-niścayo ’sti. tena tam eva ’nvaya-vyatireka-niścayo ’sti. tena tam eva anvaya-vyatireka-buddhi-hetutvena eva sāphalyāt. anvaya-vyatireka-bhāk | etāvaty ātma-bhāvo ’yam ’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. anvaya-vyatireka-lakṣaṇatvāt tasya. lakṣaṇaanvaya-vyatireka-liṅgatvād asyāḥ. kiṃ ca, anvaya-vyatireka-siddhiḥ. svabhāvato naśvaratve anvaya-vyatireka-siddhir iti cet, na, aanvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. anvaya-vyatirekaṃ viśvaṃ syāt, bheda-abhāvāt. anvaya-vyatirekayoḥ | sāmānya-lakṣaṇe ’-dṛṣṭeś anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena anvaya-vyatirekayoḥ sattā-saṃśayāt. yataḥ anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya anvaya-vyatirekayoḥ sandehād anaikāntikāḥ. sādhya anvaya-vyatirekayor anyonya-vyavaccheda-rūpatvāt. anvaya-vyatirekayor api tarhi na pṛthaktvam, ekaanvaya-vyatirekayor abhāva-niścayaḥ. eka-abhāvaanvaya-vyatirekayor ādriyeta. tasmād apohaanvaya-vyatirekayor niḥ-śeṣa-darśana-a-darśanaanvaya-vyatirekayor niścita-vyāptikam ekam api anvaya-vyatirekayor yathā-lakṣaṇam eko ’pi anvaya-vyatirekayor vā sādharmyavati ’nvaya-vyatirekavān iti tad-aṃśena vyāptas trianvaya-vyatirekā dharmā hetvābhāsāḥ. tatra, anvaya-vyatirekād yo yasya dṛṣṭo ’nuvartakaḥ | anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddher anvaya-vyatirekābhyāṃ niścitābhyāṃ tad-aṃśaanvaya-vyatirekābhyām anyo hetu-phalayos tadanvaya-vyatirekiṇī | tasya svatantraṃ grahaṇam anvaya-vyatirekiṇī || siddhaṃ ca para-caitanyaanvaya-vyatirekiṇo bhāvasya bhāva-abhāvau anvaya-vyatirekāv ātmano ’nukārayati, sa anvaya-vyatirekāv iti cet, na, a-tad-bhāvinaḥ ’nvaya-vyatirekau na ativartate, tasya pravṛttianvaya-vyatirekau prasādhya tad-abhāvaṃ anvaya-vyatirekau yathāsvaṃ pramāṇena niścitāv anvaya-vyatirekau vā na ekasya eka-artha-gocarau | anvaya-vyatirekau syātām. vināśa-hetv-ayogāt. ’nvaya-vyabhicāra-abhāvād viśeṣaṇaṃ lakṣaṇe tananvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣaanvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣaanvaya-śaṅkayā, na ghaṭasya, virodhād iti anvaya-siddhiḥ. asiddhau vā tad-vyatireka-nivṛtti anvaya-siddhiḥ. dvayor apy anayoḥ prayogayor na anvaya-siddhir iti na vyatirekī. pratibandhaś ca anvaya-siddheḥ. tad-abhāva eva abhāva-khyātir anvaya-siddhau tad-abhāve ’bhāva-siddheḥ, tad-

anvaya PV_04205 SV_15404 SV_01920 SV_01901 V3_13304 SV_09409 V3_07204 PV_04206 V3_11712 V3_13302 NB_03126 VN_01303 SV_06314 SV_06606 SV_08226 PV_04032 SV_14609 HB_03304 SV_09024 SV_09803 V3_13302 NB_03126 V2_05106 SV_09503 V3_07406 VN_01206 SV_09727 V2_07609 V2_05304 PV_03162 VN_01205 SV_09512 V3_07502 V3_12501 SV_09424 V3_07401 SV_15406 VN_01113 VN_01106 V1_01207 NB_03127 SV_11205 SV_08306 SV_15717 SV_06314 V3_08103 V3_11507 HB_00207 SV_15317 V3_11505 NB_03094 SV_09505 V3_07408 VN_00217 SV_09321 V3_07105 SV_09316 V3_07012 V2_06704 SV_11207 SV_16931 VN_01108 V1_01715 PV_02023 V3_12103

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ucyate | tac ca na a-pratibaddheṣu tata eva eva ca vijātīyayor vyāvṛtti-siddhiḥ sā eva -siddhiḥ. tathā vaidharmyeṇa abhāva-asiddher ayogād iti tat-tat-svabhāvatā-pratipattyā kṛtakatvād ghaṭa-vad iti. tathā viparītaupātta-bhede sādhye ’smin bhaved dhetur anupātta-bhede sādhye ’smin bhaved dhetur an| sidhyaty ato viśeṣe na vyatireko na ca nivartate. tasmād viśeṣasya na vyatireko na vacanād rathyā-puruṣa-vad ity-ādayaḥ. an-ādimattvād rathyā-puruṣa-vad iti. tathā anca. na ca ghaṭa-ādiṣv api sarva-ātmanā -gateḥ. svārthasya bheda-rūpatvāt. na hy ayam a-vibhāgo ’nviyād vā na vā. na punar an-ślokaḥ. na nivṛttiṃ vihāya asti yadi bhāvaapi vāñchāyā bhavet prakaraṇād gatiḥ || anca na paryudāsaḥ. tad evaṃ vyatireka-abhāvād ca. tac ca tasya liṅgaṃ bhavati yasya yena sthitam etat, na bhāvānāṃ kaścit svabhāvatad-ātma-niyamam arthāt sūcayati iti siddho -vad ity-ādayaḥ. an-anvayo ’-pradarśitapuruṣa-vad iti. tathā an-anvayo ’-pradarśita-bhāva unneyaḥ. tena saty api viśeṣaṇe na antad-a-nirdeśe ca kathaṃ tad-viśiṣṭena tad-a-nirdeśe vā kathaṃ tad-viśiṣṭena na tasya janma-vināśau yasya ca tau na tasya siddheḥ pūrvavān na pratijñā-vacanam. sāmarthyāt tat-siddher na anumeya-vacanam. -virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. pratyavamarśane | ity a-tat-kārya-viśleṣasya janma-vināśāv iti na syāt, yasmād yasya tu sādhane | tan-mātra-vyāpinaḥ sādhyasya tu sādhane | tan-mātra-vyāpinaḥ sādhyasya vyatirekaḥ. vipratiṣiddhaṃ ca etat – na nanu tatra api tad-ayoga-virahiṇā sāmānyena ca atra api tad-ayoga-virahiṇā sāmānyena -vyāpti-siddhiḥ. tan na kaścid dhetur an-upajanana-vināśa-upagamād iti cet, ko ’yam -upagamāt. so ’tiśayas tasya ātma-bhūto ’npratyavabhāsanāt. tena rūpa-sparśa-vijñānakṛtakatvād ghaṭa-vad iti. tathā viparīta-abhyāsāt prahāṇam. sa tu kṣīṇa-doṣo durtato ’-bhinnaḥ syād ity asti svabhāvapratipadyemahi. yo ’py ayaṃ nāma-bhedabheda-rūpatvāt. na hy anvayo ’-vyatireko ’na-prādhānyād iti cet, iha tu balavān vyabhicāra-bhāk. dvayor iti vartate. yatra eva, vyāpyasya vā tatra eva bhāvaḥ. etena ity a-niścayād a-vyāptiḥ. tathā hy iti. vyatireko ’tra asiddhaḥ, sandigdho iti. vyatireko ’tra asiddhaḥ, sandigdho ucyate. na punas tathā asya upanyāsa-pūrvako ucyate. na punas tathā asya upanyāsa-pūrvako iti sidhyati, tāvatā ca sādhana-dharma-mātrahetāv api tulya-doṣatvāt. na hi hetur anhetāv api, tulya-doṣatvāt. na hi hetur anhetuś cen na sattā sādhyate katham | anhetuś cen na sattā sādhyate katham | anpuruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur durpuruṣa-āśrayaṃ vacanam āgamaḥ praṇetur dur-asiddheḥ, anyatra apy a-virodhasya dur-nānātvam ākarṣayati sukha-duḥkha-vat. sa-bhājo hi bhedān ayaṃ sāmānya-darśana-balena | nityasya a-vyatirekitvāt sāmarthyaṃ ca dur’n-anvayeṣu na sidhyati. sidhyaṃś ca balād

anvayam anvaya-sthitiḥ || sva-ātmatve hetu-bhāve vā anvaya-sthitir vipakṣa-vyavaccheda-lakṣaṇatvāt anvaya-smṛtiḥ. tasmād dṛṣṭāntena ayam eva anvaya-smṛtir bhavati. tathā yatra dhūmas tatra anvayaḥ – yad anityaṃ tat kṛtakam iti. anvayaḥ | sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito anvayaḥ | sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito anvayaḥ || a-dṛṣṭi-mātram ādāya kevalaṃ anvayaḥ. a-darśana-mātram āśritya ācāryeṇa anvayo ’-pradarśita-anvayaś ca, yathā – yo vaktā anvayo ’-pradarśita-anvayaś ca, yathā yo vaktā sa anvayo ’-vaiśvarūpya-saha-utpatty-ādi-prasaṅgāt. anvayo ’-vyatireko ’n-anvayo vā vyatirekaḥ. ekaanvayo ’nvayī ca. yo ’pi bhinnam eva sāmānyam āha. anvayo ’paraḥ | ekasya kāryam anyasya na syād anvayo ’pi dṛṣṭānte doṣas tasya yathā-uditam | anvayo ’pi na syāt, tasya eka-svabhāva-sthitianvayo ’sti. na hy evaṃ śakyaṃ darśayituṃ yatra anvayo ’sti, bheda-lakṣaṇam eva tu sāmānyam. atha ’nvayaḥ. katham idānīṃ kṛtako ’vaśyam anitya iti anvayaś ca, yathā – yo vaktā sa rāga-ādimān iṣṭa anvayaś ca, yathā yo vaktā sa rāga-ādimān, iṣṭaanvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddhaanvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. anvayaḥ. tayor a-bhedād a-doṣa iti cet, ananvayas tv arthāpattyā siddhaḥ. na hy a-tad-ātmaanvayas tv arthāpattyā siddhaḥ. na hy a-tad-ātmaanvayas tu na dṛṣṭa iti vyatirekī kathyate. na ca anvayo na eka-vastunaḥ || vastūnāṃ vidyate tasmāt anvayo na tasya janma-vināśau yasya ca tau na anvayo na vihanyate ||190|| sādhane punaḥ sattve anvayo na vihanyate ||61|| sādhane punaḥ sattve anvayo na vyatireka iti. ya eva khalu na ity anvayo na siddha eva. na vai kaścit tathābhūtena anvayo na siddha eva. na vai kaścit tathābhūtena anvayo nāma, eka-vyavacchedasya tad-vijātīyaanvayo nāma bhāvasya janma-vināśayoḥ. śaktiḥ, sā anvayo nivartamānaḥ pravartamānaś ca kathaṃ na anvayo mānasam eṣa smārto vikalpaḥ. api anvayaḥ, yad anityaṃ tat kṛtakam iti. sādharmyeṇa anvayo yad-upadeśād ayaṃ pratipadyeta. mā bhūt anvayaḥ. yady eka-ātmatayā anekaḥ kāryasya ekasya anvayo loke pratīti-bhedaḥ so ’saty api jātianvayo vā vyatirekaḥ. eka-anvayasya parihāryaanvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣaanvayo vyatirekaś ca sandigdhaḥ, yathā – saanvayo vyatireko vā yathāsvaṃ pramāṇena niścita anvayo vyatireko vā sattvaṃ vā sādhya-dharmiṇi | ’nvayaḥ. sarvajña-vīta-rāgayor viprakarṣād vacana ’nvayaḥ. sarvajña-vīta-rāgayor viprakarṣād vacana ’nvayaḥ sādhya-ukter iha an-aṅgatvāt. tat’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tatanvayaḥ sādhya-dharmasya, svabhāva-hetu-lakṣaṇaṃ anvayaḥ siddher aṅgaṃ tataḥ saṃśayāt. na eṣa anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ ||187|| anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ ||58|| anvayatvāt. apauruṣeyam a-vitathaṃ syāt. na, anvayatvāt. girāṃ mithyātva-hetūnāṃ doṣāṇāṃ anvayatvāt. viruddhām apy agni-hotrāt svargaanvayatve ca kā kasya pravṛttir nivṛttir vā iti anvayan katham an-upalakṣako nāma. na hi yato anvayam || yeṣu satsu bhavaty eva yat tebhyo anvayam āpādayati, pratiṣedha-niṣedhasya vidhāna-

anvayam SV_08123 SV_09425 V3_07402 V3_12407 SV_11501 V3_08102 V3_08101 V3_09412 SV_01101 SV_06315 V3_08109 SV_15430 SV_08106 SV_15910 SV_05115 PV_03237 SV_15718 V3_01209 SV_06024 SV_08411 V1_00309 HB_02909 V3_07103 SV_09319 VN_01517 SV_09416 V3_07210 VN_01301 SV_06012 V1_01804 PV_03128 VN_06514 PV_04115 PV_04244 V3_12308 V3_03603 SV_05305 PV_03147 V3_02804 SV_04913 PV_03168 SV_07910 SV_09723 HB_00606 V1_01708 V3_12407 SV_08228 PV_03168 HB_00603 V2_07402 SV_07527 PV_03160 HB_01509 SV_08212 SV_08205 SV_07913 PV_04244 V3_12307 SV_15324 SV_06606 PV_03160 PV_03168 V3_12508 V3_09901 SV_09719

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svabhāve sthitasya paścād bhavati iti durna siddha eva. na vai kaścit tathābhūtena eva. na vai kaścit tathābhūtena ātmanā apavādino ’saty anvaya-ayogād a-vyabhicaritakatham idānīṃ tat-pratiniyama-saṃsādhyaṃ tadbhavatv a-sparśatvān nitya iti. na, atra apy bhūd ato gatiḥ, kevalatvād a-vyatirekatayā yukto yadi pratibandhaḥ sidhyet. sa ca antena tam eva darśayan niścayam āha. tatra ’-vyatireko ’n-anvayo vā vyatirekaḥ. ekana prādhānyena gatiḥ. a-prādhānye ’py asiddhir iti sādhye ’pi prasaṅgaḥ. tan na anna karma na sāmānyam iti cen na ca śaktir antathā syus tad-arthā ced asiddhaṃ kalpanādarśanāt, na a-vyatiriktasya, vyakti-vad anpratyabhijñānaṃ gava-ādīnāṃ nivāritam || api jāti-bhede vyāpāra-viśeṣa-anuṣṭhānād syāt, tāvato dharma-kalāpasya kvacid anpratyaya-vaśāt tathābhūta-vikalpa-kāraṇānām eva tata eva tan-niṣpatteḥ. svabhāva-anprabhava-abhāva-sādhane na anumānam, aneva tad-abhāva-pratītes tasya ca anyatra anna ca viśeṣaḥ sādhayituṃ śakyate, anbhavati. na ca viśeṣaḥ sādhayituṃ śakyate ’nbhinnaḥ syāt, tad-bhāve viśeṣasya anviśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya anviśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya ansyāt. saty apy etasmin kasyacid ātmano ekatra dṛṣṭasya rūpasya kvacid ansāmānya-a-pratibhāsanāt pratibhāsināṃ ca anśabdānāṃ pravṛttāv asti sambhavaḥ || anvyaktasya, vikārāṇām anvaya-darśanāt. mṛd|| asādhāraṇatā tatra hetūnāṃ yatra na a-vyatirekī ced dhetur hetur ato ’nvayī | na a-vyatirekī ced dhetur hetur ato ’nvayī | na -hetūnām asādhāraṇatā, yatra sattvam eva na na kadācid vyaktayaḥ sāmānya-nir-apekṣā kalpanā apy atra na asty ataḥ || yady apy dharmāḥ kvacid a-samaya-sthāyinaṃ praty iti para-vāda eva āśritaḥ syāt. evaṃ tarhy taṃ vadann artha-bhāk katham || śabdasya parasparato bhedād vyatirekiṇīṣu vyaktiṣv na avaśyam iha pakṣa-nirdeśa iti. ayam hy artha-antara-nimittam a-tad-bhāva-mātra||16|| na hi vyakty-ātmano vyatiriktam a-vyabhicarita-anvayaṃ sapakṣa eva asti ity bhāvā vyāvṛttiṃ muktvā svabhāvena kenacid katham || śabdasya anvayinaḥ kāryam arthena ucyate. tatra sādhana-dharma-bhāva-mātrapramāṇam, niścaya-phalatvāt. tad-bhāva-mātra-prasaṅgāt. tato na a-vyatirekiṇaḥ sāmānyād bhāveṣv apy abhāvasya upacārataḥ || saṅketaunneyaḥ pratikṣaṇam aparāpara-svabhāva-bheda-rūpa-samāveśena aparāpara-darśane ’py idānīm asaty a-bhinne vastuni jñāna-śabdayor | (157ab) pācaka-pāṭhaka-ādiṣv anyonyam an|| sapakṣa-a-vyatirekī ced dhetur hetur ato sapakṣa-a-vyatirekī ced dhetur hetur ato | sa eva asya sapakṣaḥ syāt sarvo hetur ato vibhāgo ’nviyād vā na vā. na punar an-anvayo || saṅketa-anvayinī rūḍhir vaktur icchā anvayinaḥ kāryam arthena anvayinā sa ca | anukta-uttaram etat. tasmān na hetuḥ kaścid iti cet, tat kim idānīṃ dharmī dharmy-antare 3ab) anena udāharaṇam anayor darśayati. tatra

anvayī anvayam etat. kriyā-upakāra-apekṣasya vyañjakatve anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni anvayaṃ sapakṣa eva asti ity anvayinam eva hetum anvayaṃ sādhayeyuḥ. na hy a-pratibaddhas tatanvayasya a-prādhānyād iti cet, iha tu balavān anvayasya iti cet, iha tarhi bhavatv a-sparśatvān anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā na anvayasya niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ, anvayasya parihārya-abhāve niṣ-phala-codanatvāt, anvayasya vyatireka-vyāptāv asti, yathā – anvayā vyatireka-vyāptiḥ. mithyā-arthatāyās tu anvayāt ||159|| na hi śaktir nāma kiñcid anyad anvayāt ||299|| na brūmaḥ sarvā śabda-prabhavā anvayāt. api ca, parasya api na sā buddhiḥ anvayāc ca anumānaṃ yad abhidhāna-vikalpayoḥ | anvayāc ca syād vaidya-vaṇig-vyapadeśa-ādi-vat. anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma anvayāt tad-draṣṭur buddhau viparivartamānāṃs taj anvayāt tarhy ekasya janakaṃ rūpam anyasya na anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara anvayāt. pratijñā-artha-eka-deśatvāc ca aanvayāt. yathā āha – pramāṇa-viṣaya-a-parijñānād anvayāt. yathā āha – pramāṇa-viṣaya-ajñānād iti. anvayāt. sataś ca sarva-ātmanā niṣpannaanvayād asiddhiḥ. na vai sa ādhāras taṃ viśeṣīanvayād asiddhiḥ. na vai sa ādhāras taṃ viśeṣī’nvayād aikyam iti cet, sukha-ādiṣv apy ayaṃ anvayād darśanena pratipattau vyakty-antare ’pi anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam anvayād viśeṣāṇāṃ saṅketasya a-pravṛttitaḥ | anvayānāṃ śarāva-ādīnāṃ dṛṣṭam eka-prakṛtikatvam, anvayi | sattvam ity abhyudāhāro hetor evaṃ-phalo anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam anvayi ity udāharaṇam evaṃ-phalam. saṅketaanvayi vijñānaṃ janayanti. tasmād a-samarthā eva anvayi-vijñānaṃ śabda-vyakty-avabhāsi tat | varṇa anvayinaḥ, avyabhicārī vā hetur asti. sa-dvitīyaanvayinaḥ kasyacid arthasya abhāvāt prakṛtianvayinaḥ kāryam arthena anvayinā sa ca | ananvayinaḥ pratyayasya ayogāt. katham idānīṃ anvayinaḥ prayogaḥ. vyatireke ’pi na anityatvaanvayinam api dharmaṃ svabhāvam icchanti iti anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. anvayinam eva hetum āha. atra api katham aanvayinā śūnyāḥ. na eṣāṃ bahūnām ekaṃ kāryaṃ syāt. anvayinā sa ca | an-anvayī dhiyo ’-bhedād darśana anvayini sādhya-dharme svabhāvo hetuḥ. vastuto anvayini svabhāvo hetur ātmani | (52ab) tādātmyaṃ anvayinī buddhiḥ syāt. na api vyatirekiṇas tasya anvayinī rūḍhir vaktur icchā anvayī ca saḥ | anvayinīṣu bhāva-śaktiṣu, na sthira-ekaanvayinos tayor darśanāt. na ca tatra tananvayinor vṛttiḥ. yathā pācaka-ādiṣu. nanu tad anvayiṣv api śabda-pratyaya-anuvṛttir asti. ’nvayī | na anvayy a-vyatirekī ced a-nairātmyaṃ ’nvayī | na anvayy a-vyatirekī ced a-nairātmyaṃ ’nvayī ||291|| yat kiñcin mithyā-arthaṃ tat ’nvayī ca. yo ’pi bhinnam eva sāmānyam āha. tasya anvayī ca saḥ | kriyate vyavahāra-arthaṃ chandaḥ anvayī dhiyo ’-bhedād darśana-abhyāsa-nirmitaḥ || anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya’nvayī-bhavitā. pradīpa-ādayas tu svabhāvaanvayī yat kiñcit kṛtakaṃ tat sarvam anityam,

anvayī V1_01703 SV_09713 SV_08114 V2_07604 SV_04103 SV_08926 V2_05306 VN_06707 SV_08914 HB_00605 SV_15216 SV_01908 HB_00612 PV_04221 V3_12103 VN_01205 V3_01208 SV_16625 HB_03909 VN_04505 VN_04707 VN_04508 VN_04413 VN_04709 SV_03920 SV_07526 PV_02188 V1_01508 SV_06606 SV_16605 V3_10010 V1_01509 SV_08113 V3_11512 NB_03103 PV_04057 V3_02206 V1_00612 SV_08409 SV_09413 V3_07208 PV_04037 V1_00504 SV_08901 SV_09413 V3_07207 SV_08409 SV_03223 SP_00013 PV_03047 SV_14408 SV_14022 SV_14003 SV_11003 V2_06611 HB_00306 PV_03180 VN_04710 VN_06509 VN_06610 VN_06511 SV_15627 SV_11020 SV_11022 PV_02221

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ca śabdāḥ prayujyante. na ca indriya-artho sādharmyeṇa vaidharmyeṇa ca. yathā āhur eke, eva tat-kāryaṃ tac ca na anveti iti. tato yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity evaṃ śiṃśapā-ādayo ’pi bhedāḥ paraspara-ananena nirastaṃ svabhāvena ekānta-bhedāt. tadgamakaḥ, sa saṃvarṇita eva. sa ca na asaty na tathā sukha-ādayaḥ. vyaktasya sukha-ādygava-ādi-samāveśāt tad ātma-bhūtānāṃ ca an-abhāvād viśeṣaṇaṃ lakṣaṇe tan-mātraa-kṛtakaṃ satya-artham iti syād vinā apy tac ca asti dhūme. tasmāt kāryaṃ dhūma ity -sute. saṃś ca śabda iti sarva-upasaṃhāreṇa dvaya-darśanam || īdṛg-avyabhicāro ’to ’nāha. tasmād īdṛśo vyatireka-avyabhicāro ’nvibhāgo na kaścid virodhaḥ, kevalaṃ sasambandhaḥ, yena evam uktaḥ sādhya-dharmo āgamaḥ. pramāṇa-antara-vṛttis tu pratyakṣam sattā-vyavasthā eva pramāṇaṃ tat-sādhanam -śabdāt kakuda-ādimaty arthe pratītiḥ, śabdakeṣāñcic chabdānām anumanyāmahe, tad’-sāmarthyāt pratipādaka-vyutpatty-artham ādimantam arthaṃ pratipādayati iti. na śabdasaty api guṇa-atiśaye na karaṇīya eva | (71ab) na hi imā vyaktayaḥ parasparam na ca eka-vyakty-ātmano vyakty-antaraiṣṭam upādānaṃ tu vāryate || imāṃ tu yuktim an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany na syād ity uktam. tad ayam a-vibhāgo syāt. na vai pravṛtta āgame pramāṇa-antaram -asiddhi-vacane ’pi, na hi sa eva ātmānam ’rthe buddher asiddhes taj-jñāne ’numānād chaktir iti dravyam eva tat-kāryaṃ tac ca na -bhāvāt tābhyāṃ na vyatiricyate. na tatra asiddhes tābhyāṃ na vyatiricyate. na tatra dharmiṇo ’khilān | vāg-dhūma-āder jano dharmiṇo ’khilān | vāg-dhūma-āder jano tulya iti na pramāṇa-lakṣaṇam anumānaṃ na (166cʼ) arthakriyā-yogyo ’rtho na anveti yo sa ca tathā na anveti. yad api sattā-mātram sa ca tathā na anveti. yad api sattā-mātram kumbho ’py anityatā | viśiṣṭā dhvaninā anya-sambandhinaṃ puruṣa-mātra-pratyakṣam vyāvṛttyā ca samānatā | asty eva vastu na svabhāvaḥ prasādhito bhavati. sa ca tathā na -svabhāvaḥ sādhito bhavati. sa ca tathā na sa ca (166cʼ) arthakriyā-yogyo ’rtho na vibhaktir vyatirekiṇī | bhinnam artham iva darśane tad-a-darśane | a-paśyan kāryam cakṣur-ādiṣu | jñāna-kāryeṣu jātir vā yayā upakāre ’py avaśyam ayaṃ vikalpo 267a) na eva kaścid dharmo yaḥ samāna-jātīyam pratyabhijñānaṃ sat-prayoga-ādikaṃ kvacid | sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo | sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo -arthī hi sarvaḥ pramāṇam a-pramāṇaṃ vā -a-bhinna-rūpā sva-buddhi-dhīḥ || atītam tat-svabhāvasya anyato ’pi siddheḥ, prākṛtaabhyupetya a-niyamāt kathā-prasaṅgo ātma-hānam asataś ca ātma-lābham abhyupaiti, -artha-viparyayāt kathā-prasaṅgaṃ kurvato svabhāvo ’-tad-bhāvo bhavati. tasya tena an-atiśaya-dharmāṇo vipakṣa-abhibhava-utkarṣaapy upādāne kasyacin mano-guṇasya abhyāsād || na ca asty ātmani nir-doṣe sneha-

apagama ’nvayī, yataḥ śabdena dṛṣṭa-sambandho vyavahāre ’nvayī vyatirekī ca iti. na anayor vastutaḥ ’nvayī śabdo na syāt. sāmānyaṃ pācakatva-ādi yadi anvayī. sāmarthyād eva atra anityaḥ śabda iti anvaye ’pi prakṛtyā eva ekam eka-ākāraṃ anvaye vā. sarvasya ubhaya-rūpatve tad-viśeṣaanvaye śakyo darśayitum, tad-bhāva-hetu-bhāvayor anvaye sukha-ādi-svabhāvatāyāṃ pravṛtti-nivṛttianvayena tatra an-ubhaya-rūpatvāt. tam eva ca anvayena para-mata-apekṣam. pare hy artha-antaraanvayena. yo hi yena a-vyāptas tatra tadanvayena vidhita-tat-kāryatvasya dahana-abhāve anvayena vyatirekeṇa ca vyāpti-pradarśanaanvayeṣu na sidhyati | pratiṣedha-niṣedhaś ca anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam anvayau bhāvasya janma-vināśāv iti na syāt, ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur anvākarṣati iti na puruṣa-atiśayo nivāryaḥ syāt. anvākarṣati iti. parārthatvāc ca śāstraanvākhyāna-prayatnena arthaṃ na paśyāmaḥ. goṇīanvākhyāna-yatnaṃ vā, guṇa-atiśaya-abhāvāt. vedaanvākhyānam iti cet, nanu goṇī-śabdād api loke anvākhyānaṃ vyartham, anena padena go-śabdam eva anvākhyāne yatnas tat-svabhāvasya anyato ’pi anvāviśanti, bheda-abhāvena sāmānyasya eva abhāva anvāveśo ’-vyakty-antaratva-prasaṅgāt. tato na aanvicchan bādhate sva-mataṃ svayam | janmanā saha anviyāt. a-jñāte ’rthe buddher asiddhes taj-jñāne ’nviyād vā na vā. na punar an-anvayo ’nvayī ca. anviṣyate, kiṃ tarhi sā eva āgama-pravṛttir na anveti ity a-sambaddham. yadā tarhi vipakṣaanveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām anveti iti. tato ’nvayī śabdo na syāt. sāmānyaṃ anveti, eka-ātmany apy asiddheḥ. ata eva anvayaanveti. eka-ātmany apy asiddheḥ. na api sa’nveti caitanya-dahana-ādikam || svabhāvaṃ ’nveti caitanya-dahana-ādikam ||17|| svabhāvaṃ anveti. tatra pratyakṣaṃ kalpanā-apoḍham a’nveti na tasmāt kārya-sambhavaḥ ||166|| tasmāt anveti na tena siddhena kiñcit. nanv evam agnyanveti, na tena siddhena kiñcit. nanv evam agnyanveti no cen na ayoga-vāraṇāt || dvividho hi anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na anveti pravṛtty-ādi-prasaṅgataḥ ||180 || sarva anveti. yad api sattā-mātram anveti na tena anveti. yad api sattā-mātram anveti, na tena anveti yo ’nveti na tasmāt kārya-sambhavaḥ ||166|| anveti vācye leśa-viśeṣataḥ ||60|| na vai anveti vinā apy ākhyātṛbhir janaḥ || darśana-aanveti vibhāgataḥ || kathañcid api vijñāne tad’nveti, sa kim upakāro ’rtha-antaram āhosvit tad anveti. sarva-dharmāṇām etad-avasthatvāt. sarvaanveti sthira-eka-rūpe. aparāpara-svabhāva’nveṣate prekṣā-pūrva-kārī na vyasanena. api nāma ’nveṣate prekṣā-pūrva-kārī, na vyasanena. tasya anveṣate prekṣāvān. na ca sāmānyaṃ kāñcid apa-dṛṣṭāntam a-liṅgaṃ ca artha-vedanam | siddhaṃ apa-bhraṃśa-dramiḍa-andhra-ādi-bhāṣā-vat. na hi ’pa-siddhāntaḥ. kasyacid arthasya tathābhāvaṃ apa-siddhānto bhavati. atha na abhyupaiti, pakṣo ’pa-siddhānto vijñeyaḥ. yathā na sato vināśaḥ, na apakarṣaṇād anyena ca an-utkarṣaṇāt. kenacit saha apakarṣaṃ sādhayanti jvālā-ādi-vat. te hi vikalpa apakarṣiṇaḥ. tat-pāṭave nir-anvaya-vināśaapagama-kāraṇam | snehaḥ sa-doṣa iti cet tataḥ

apacayair PV_04235 V2_05518 PV_03368 SV_09305 VN_05202 V3_02501 SV_17208 VN_03807 V1_00306 V1_00303 V3_10104 V1_01501 V2_08102 VN_01105 V3_06007 SV_14515 V3_10708 HB_02113 V3_00510 VN_03309 SV_16513 VN_06508 SV_02109 V2_09010 V1_02705 VN_05407 VN_01508 HB_02206 SV_14221 SV_14125 V3_00611 PV_03218 VN_05408 V3_00407 SV_12528 V3_06310 SV_07903 HB_01413 SV_06106 NB_03106 V3_04601 V3_04208 V3_04111 PV_04038 PV_03104 V3_06207 SV_08226 V1_03508 PV_03327 PV_04225 V2_05410 SV_08414 PV_02153 PV_04221 PV_03468 SV_03406 PV_04157 SV_17315 V3_06007 V1_02312 SV_01621 PV_03375 V1_00405 VN_05407 V1_02214

150

tataḥ | tais tair upaplavair nīta-sañcayatataḥ | tais tair upaplavair nīta-sañcaya-ākṛti || yathā eva āhāra-kāla-āder hetutve -eka-deśo hetur iti. sa ca ayaṃ hetutvena -abhyāsād artha-viśeṣa-upapatteḥ, yathā hetv-āśrayaṃ vicāram āśrayate. atha prasiddhaa-vidheyasya puruṣāṇāṃ kvacid upanayanaiti. pakṣa-pratiṣedhe pratijñāta-arthaime kvacit kiñcid asiddham an-upanayanto ’ntarhi tatra a-dṛṣṭāḥ kam artham upanayanty kathaṃ vipakṣasya vastu-vaśād vyavasthām sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann -upalambhaś ca pratividitā eva upayanty virodhāt. na an-atiśaya eka-atiśaya-nivṛttyā tad eva asti iti niścāyayan na aparo ’sty tathābhūtasya eva svayaṃ jāter ity ’pi na sidhyati, sandehāt. bādhaka-bhāve hy tādṛśo bhavati. na ca bhūtvā punas tad-bhāve vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam api parasparaṃ bādhakam eka-artha-sannidhāv doṣa-upaplavaḥ kaścit tattvaṃ vyācaṣṭe na nigrahasthānatvena vaktavyāḥ, tad-uktāv -śaṅkā-vipralabdho na vyavasyati sadṛśasarvadā tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśaupādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder tadā pradarśanīyo na aparaḥ, tad-dūṣaṇe -parihāra-sthita-lakṣaṇatvena eka-tyāgasya vināśe saty agny-āder upādānāc ca cet. an-atiśaya-lābhinaḥ kā apekṣā. lābhe vā iti siddham. na siddham. tasya eva vināśasya niṣedhaḥ kriyate. viruddhayor eka-upagamasya -ādi-vat || a-saṃvidita-tattvā ca sā sarvaa-sambhavāt. tasmin dūṣite punar anyo ’rtho -deśa-ādi-yogena, sa eka-dharma-upagame ity ekasya upadeṣṭuḥ prabandhena abhāvād pramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena -bhāvasya tatra abhāvāt. sva-pratipattyā utpanna iti cet, sva-kāraṇebhyaḥ. tāny enam daṇḍa-vad daṇḍiny a-grahaṇāt, a-gṛhītasya ca abhāva-niścayaḥ. eka-abhāva-niścayasya saṃśayād eva saṃśaya-hetuḥ, viniścitabhāve so ’sti, upacāra-mātraṃ tu syāt. etena tal-lakṣaṇa-tyāga eva hi tasya vināśaḥ, -vāraṇāt || dvividho hi vyavacchedo viyoga|| kvacit tad a-parijñānaṃ sadṛśa’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād na nivṛttiṃ vihāya asti yadi bhāva-anvayo ’nubhāvyo buddhyā asti tasyā na anubhavo anyo ’nubhāvyas tena asti tasya na anubhavo vidhānaṃ pratiṣedhaṃ ca muktvā śābdo ’sti na vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na tena ātmanā hi bhede ’pi hetuḥ kaścin na ca | rāgī viṣama-doṣo ’pi dṛṣṭaḥ sāmye ’pi na | pratiṣedha-niṣedhaś ca vidhānāt kīdṛśo na artha-dharmāt kaḥ sva-dharmaḥ sva-dhiyo | anyena vā yadi brūyād bhedo na asti tato vat || dravya-antara-gurutvasya gatir na ity nodanaḥ | vākyaṃ veda-eka-deśatvād anyad apy tan-niyamāt tad eva asti iti niścāyayan na a-pracyuteś caitanyasya katham iti cet, ayam vacana-āder vyāvṛttim āha. dadhy-ādikaṃ ca vivekataḥ || vyatiriktaṃ tad-ākāraṃ pratīyād asti. na a-pratyakṣaṃ pramāṇam asti ity eva tad-dūṣaṇa-viṣayas tadā pradarśanīyo na -ādīnām anubhavāt tad-anubhava-khyātir ity

aparaḥ apacayair iva || a-tadvān api sambandhāt kutaścid apacayair iva ||27|| a-tadvān api sambandhāt ’patya-janmani | pitros tad-ekasya ākāraṃ dhatte apadiśyamānaḥ. upādhi-bheda-apekṣo vā svabhāvaḥ apadeśāt pratijñāyāḥ punar-vacanaṃ nigamanam iti, apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na, apanayana-a-sambhavāt. jñātā vā atīndriyāḥ kena apanayanaṃ pratijñā-sannyāsaḥ. yaḥ pratijñātam apanayanto vā kathaṃ kasyacit sādhanam. na ca apanayanti vā. yatra prāg dṛṣṭās tatra smṛtim apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ apayaṃś ca kva antar-bhāvyatām arthe buddhau vā. apayanti ity anityāḥ. ta evam-prakṛtayaḥ sva-hetu apara-atiśaya-utpattyā ca vyavahāra-bheda-upagamāt. apara-anubhavo vā iti niścāyayati sāmarthyāt. apara-apekṣa-dharma-antara-pratiṣedha-arthaṃ tatapara-abhāvo niścīyate. na ca a-viruddha-lakṣaṇam ’para-abhisaṃskāram apekṣata iti. svabhāvato ’apara-abhyupagamo yukti-kṛta iti. asati tu hetau apara-artha-a-sambhavāt. tatra hetu-pratijñayoḥ apara iti na nyāyyam. atha kutaścid atiśayād apara-uktir an-arthakā iti. siddhāntam abhyupetya apara-utpatti-vipralabdho vā, antya-kṣaṇaapara-utpatti-vipralabdho vā. antya-kṣaṇaapara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ ’para-upadarśanasya a-sambhavāt. tasmin dūṣite apara-upādāna-nāntarīyakatvāt. aṅgulīṣu punaḥ apara eva drava-svabhāva utpanna iti. sa svayaṃ apara-kāṣṭha-janma syāt. pūrvaṃ tv a-pracyutiapara-janma-asiddheḥ. tathā hy agninā kāṣṭhaṃ apara-tyāga-nāntarīyakatvān na ubhaya-dharmā asti apara-darśanaiḥ | a-sambhavād vinā teṣāṃ grāhya’para-doṣa-viṣaya ity ayam anubhāṣaṇe dūṣaṇe ca ’para-dharma-upagama-sandarśana-arthaḥ. tad-anapara-pūrvakam ity ucyate. prāg eva yathā-darśana apara-pratikṣepāt, ākāra-antara-saṃsarge tasya apara-pratipatti-hetur hi vyañjakaḥ pradīpa-ādiḥ apara-pratyaya-sannidhāna eva kiṃ janayanti, apara-pravibhāgena an-upalakṣaṇāt, ākṛter apy apara-bhāva-niścaya-nāntarīyakatvāt. anvayaapara-bhāva-samāna-guṇa-puruṣa-sambhāvita-strīapara-bhāvaḥ pratyukta iti. pakṣa-dharmaapara-bhāvaś ca vailakṣaṇyam, viruddha-svabhāvaapara-yogayoḥ | vyavacchedād ayoge tu vārye na an apara-sambhavāt | bhrānter a-paśyato bhedaṃ māyāapara-sādhanam, na evam abhāvaḥ. na sva-viṣaya’paraḥ | ekasya kāryam anyasya na syād atyanta’paraḥ | grāhya-grāhaka-vaidhuryāt svayaṃ sā eva ’paraḥ | tasya api tulya-codyatvāt svayaṃ sā eva aparaḥ | vyavahāraḥ sa ca asatsu na iti prāptā aparaḥ | vyavahāraḥ sa ca asatsu na iti prāptā aparaḥ | svabhāvo ’yam (167abcʼ) ekasya janakād aparaḥ || kṣayād asṛk-sruto ’py anye na eka-strī’paraḥ || nivṛttir na asataḥ sādhyād a-sādhyeṣv ’paraḥ || yaḥ pratyakṣo dhiyo hetuḥ tulya-kāraṇa’paraḥ ||63|| etāvantam eva ca bhedaṃ darśayaṃs aparo ’bravīt | tasya krameṇa saṃyukte pāṃśuaparo ’bravīt ||330|| anyas tv apauruṣeyam āgamaaparo ’sty apara-anubhavo vā iti niścāyayati aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ aparaḥ kṣīra-ādiṣv a-parārtheṣu saṅghātatva-aaparas tathā | nityam ātmani sambandhe pratīyāt aparaḥ. tad ayuktam, yasmāt pramāṇa-itara-sāmānya aparaḥ, tad-dūṣaṇe ’para-upadarśanasya aaparaḥ. tasya apy a-viśeṣe ’pi bāhyasya viśeṣāt

aparaḥ SV_16514 VN_06504 V3_00411 V2_05311 V2_06202 V3_02408 VN_04911 PV_04093 VN_04810 V3_03001 V3_11701 V3_09806 V3_09810 HB_02201 SV_08418 HB_02208 HB_02201 VN_05116 V3_10801 SV_08304 V3_10712 SV_07625 V3_03704 VN_06208 SV_02425 PV_04263 PV_03461 SV_03110 SV_08626 V3_03104 V3_00503 SV_04409 V1_04401 V3_03403 SV_16301 PV_03513 PV_02194 V3_05706 SV_16510 PV_02277 V1_02601 SV_08304 HB_02511 PV_03470 V3_05904 SV_16509 V3_00401 SV_07220 V2_04911 SV_08705 SV_14514 SV_13408 VN_06312 VN_01818 V3_12008 HB_02704 V3_09401 VN_04103 HB_01101 NB_03093 V3_11503 SV_08419 NB_03030 VN_03120 VN_04101

151

buddhi-indriya-ādīnāṃ sa eva vetti na -vādinaṃ bhūtaṃ sādhana-doṣam udbhāvayantam yo ’-sambhavinā vyāpta iti tad-abhyupagame asato hy adhikaraṇatva-ādy-ayogād ity sarva-gamakānām anupalabdhī rūpam. na -dharmi-parigraha-arthāṃ svayaṃ-śrutim hīnam eva tan nyūnatāyām api nigrahād ity -aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ || ātmā iti teṣu vidita-sambandheṣu kaḥ kasya pūrvo liṅgam, svabhāva-lakṣaṇaṃ prasiddhiḥ. ātmā -ādayaḥ, tad-vyatirekasya aikāntikatvād ity tan-nirdeśasya vaiyarthyāt. na hi tatra ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca anyathā-bhāvaḥ so ’paraḥ svabhāvaḥ, yaś ca ’pi kutaścid ātma-atiśayāt kaścij janako na tasya parasmād vināśaḥ, na ca vināśo nāma ca uktam. yaś ca parasmād anyathā-bhāvaḥ so ity uktam. paryāya-śabda-kalpo hy iti cet, nanv evam ātmani dṛṣṭasya yaj-janakaṃ tad eva vastu taj-janakaṃ ca pratiṣedhaḥ. sva-ātmani svasaṃviditena anena -adhyavasāyāt. tathā bhāva-kalpanāyām eva vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya eva tat-sādhane nigraha-arhaḥ, na te na ātmānaṃ pareṇa miśrayanti, tasya | tatra upalabhyeṣv astitvam upalabdher na ca || kārya-kāraṇa-sāmagryām asyāṃ sambandhi na tad vyavaccheda-viṣayaṃ siddhaṃ tadvat tato -pratibhāsa-ādir viśeṣa eva. na ca atra -āśrayaṃ hi śāstraṃ virundhāno vihanyate, na yam arthaṃ pratipadyate, taṃ pratipadyamāno vyatiriktaṃ dharmam iva a-viśeṣeṇa utpaśyann ekam a-pramāṇam ācakṣīta, -a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na sā iva a-viśeṣād vā kañcid anugṛhṇāti na dhiyam | a-gṛhītvā uttaraṃ jñānaṃ gṛhṇīyād -iṣṭeḥ sahakāri-kṣayād alam || na ākṣeptum smāryate. na hy asad-vyavahārasya kvacid -pratiniyamo yena ekam artham anurundhate na a-śeṣam a-kleśa-leśataḥ || yadi iṣṭam -upalambhe samāpto vyavahāra ity apārthakam vastu taj-janakaṃ ca aparatra na asti iti na kiñcid eva kasyacit sādhanāya upādīyeta na indriyāṇy upalambhanam || muktvā na kāryam dvau vikalpau bhavataḥ – idam upalabhe, ekaḥ puruṣaḥ kañcid arthaṃ kalpayaty anyo – na kārya-svabhāva-anupalambha-viśeṣebhyo sva-viṣaya-vijñāna-utpādana-samartham eva rūpeṇa ākriyata iti svalakṣaṇa-viṣayam, yat punar etat sāmānyaṃ nāma tat tasya eva bhedam āropya cetasā ||276|| na bhāvo jāto atiprasaṅgaś ca evam. karma-bhāgānāṃ pūrveṇa sarva-upādānam iti na doṣam udbhāvayann eva -hetoḥ, sa sādhana-aṅgaḥ. tad-vyatirekeṇa asya sapakṣe ’nuvṛtty-abhāvaḥ kathyate. so tasya a-saṃsṛṣṭa-rūpasya bhāva-siddhir eva ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy uttara-vādino ’pi doṣa-udbhāvana-mātrād sarveṣu sahakāriṣu samartha-svabhāveṣu ko viśeṣa iti. dvayo rūpayor ekasya asiddhāv viruddhaḥ. ca-śabdo dvayor ekasya asiddhāv janako na aparaḥ. sa hi tasya svabhāvo na svabhāva-pratibandhe ’saty ekasya nivṛttāv yadi hi tatra apy eka-prayogam antareṇa -sādhanasya samarthane kartavye tad a-kṛtvā

aparasya aparaḥ. tasya kuto ’yam atīndriya-jñāna-atiśayaḥ. aparo doṣa-ābhāsa-vacanena abhiyuñjīta, tasya ’paro niyata-prāptir iti dur-nivāraḥ. nanu tathā aparaḥ. paśavo ’pi hi tāvad yad ayuktaṃ paśyanti, aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedhaaparaḥ prāha. tatra api vicāra-prastāvād eva aparaḥ. yaḥ pratīyamāna-artham an-arthakaṃ śabdaṃ aparo vā abhimato bhūta-niścaya-yukta-vāk | āptaḥ ’paro vā kramaḥ, yena krameṇa vyavasthāpyeran. aparo vā yathārtha-darśana-pravṛtta-vāg-abhimata aparaḥ. vipakṣād eva hi prāṇa-ādayo nivartante, aparo viśeṣo nirdiśyate. sa śabdatayā tathāaparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca aparaḥ sa kathaṃ tasya svabhāva-bheda-lakṣaṇatvād aparaḥ. sa hi tasya svabhāvo na aparasya. na hi aparaḥ svabhāvaḥ, bhāva-pracyutir eva vināśa iti. ’paraḥ svabhāvaḥ, yaś ca aparaḥ sa kathaṃ tasya aparo hetur eka-hetu-pratipādite viṣaye aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya aparatra na asti iti na aparaṃ janayet. sa hi aparatra pariccheda iti cet, nanv evam ātmani aparatra bhāvāt. api ca ayaṃ sāmānyam arthaaparatra vyatireka-niścayasya kartum a-śakyatvād aparatra sva-doṣa-upakṣepāt, tat-sādhana-niraparatva-prasaṅgāt. yad apy eṣām a-bhinnam ātmaaparam | ity a-jña-jñāpanāya ekā an-upākhyā aparam | sāmarthya-a-darśanāt tatra na indriyaṃ ’param ||56|| a-samāropa-viṣaye vṛtteḥ (57abʼ) aparam a-bhinnaṃ pratibhāsaṃ paśyāmo yad-balena a aparam, an-abhyupagamāt. tasya api snānāc chuddhi ’param api sāmarthya-āyātam abhyupagacchati, aparam asya svabhāvaṃ dharmitayā vyavasthāpya aparam ā-saṃsāram a-viśliṣṭa-anubandhaṃ dṛḍhaaparam iti yat kiñcid etat. puruṣa-icchā-kṛtā ca aparam iti yuktam. vrata-caryā-bhraṃśa-ādinā aparaṃ katham || ātmani jñāna-janane svabhāve aparaṃ karma bhava-tṛṣṇā-vilaṅghinām | duḥkhaaparaṃ kiñcin nibandhanam asti. sa ca anena aaparam. kevalaṃ samaya-vaśāt taṃ tam āviśanto aparaṃ kleśāt tat tapaḥ kleśa eva cet | tat karma aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma aparaṃ janayet. sa hi tasya svabhāvo yo janakaḥ aparam, tasya eva tatra śakter anyasya ca aaparaṃ tasyāḥ samupalabhyate | tatra atyakṣaṃ aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa’param. na ca śabdānāṃ kaścit svabhāva’paraṃ pratipatty-aṅgam asti iti. tad vastutaḥ aparaṃ sajātīya-upādāna-apekṣam anapekṣaṃ vā aparasmād artha-pratipatteḥ. na tv evaṃ paraaparasmād bhedaḥ. na hi tasya arthatve dṛśyasya ’parasmān nāśaṃ pratilabhate, tathābhūtasya eva aparasya a-pratisandhānāt, eka-aṃśāc ca aaparasya an-udbhāvanān nigraha-arhaḥ. atha pūrvaaparasya apy a-jijñāsitasya viśeṣasya śāstra’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. aparasya abhāva-siddhir ity anya-bhāvo ’pi tadaparasya asya sarvasya abhāvāt. evaṃ tarhi sā eva aparasya upakṣepa iti. varṇa-krama-nirdeśavan ’parasya upayoga iti cet, na vai bhāvānāṃ kācit aparasya ca sandehe ’naikāntikaḥ. yathā vītaaparasya ca sandehe vyabhicāra-bhāg iti sūcanaaparasya. na hi svabhāvā bhāvānāṃ paryanuyogam aparasya niyamena nivṛttiḥ. sa ca dvi-prakāraḥ aparasya prayogo na sambhavet, na tadā dvitīyasya aparasya prasaṅgena a-prasaṅgena vā a-tan-

aparasya V3_03203 V3_10204 HB_03007 HB_03006 SV_16223 PV_03450 PV_02098 PV_03203 SV_04108 PV_03199 SV_14011 SV_05316 SV_07919 SV_12015 PV_03196 VN_05308 VN_04703 SV_06921 HB_01010 SV_02620 HB_01107 PV_02117 SV_08212 HB_00406 HB_01414 HB_00604 SV_14004 HB_01509 VN_05307 HB_01106 SV_03011 HB_02011 HB_03407 PV_03195 SV_03103 HB_00105 SV_08701 SV_00111 SV_12013 HB_01103 SV_10923 SV_11010 VN_06016 SV_04821 PV_04190 V2_05008 SV_10307 HB_01902 PV_03293 PV_04041 V1_03007 V3_01805 SV_12609 V3_12406 SV_10627 V3_06907 SV_12524 VN_04518 VN_04602 VN_04511 VN_04513 VN_04607 NB_03059 V3_09202 SV_12421

152

na śāstreṇa. tayor yasya pramāṇam asti, tad rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir vyavaccheda iti, tasya kaivalyam eva vyavasthitasya tena ātmanā pariccheda eva kārakaḥ kasyacid āśu-siddher anyasya cirād | taj-jā tat pratibhāsā vā yadi dhīr vetti na | śrutis tan-mātra-jijñāsor an-ākṣiptā akhilā -arthā kramavaty ekā kim eka-arthā a-kramā | dṛṣṭā yathā vā oṣadhayo nānātve ’pi na ca || kāścit tāsv a-krama-ābhāsāḥ kramavatyo -siddheḥ. svabhāva-viveka-sad-bhāvāt. yady upakurvanti, kaḥ punar āsāṃ vijñānena -a-bhinnaṃ pratyayaṃ janayet. vyaktibhiḥ ko tamaḥ. kaḥ prāṇino hita-īpsā-vipralabdhasya janmanaḥ || aṇūnāṃ sa viśeṣaś ca na antareṇa pratijñā-ādiṣv artha-viśeṣa-paramparayā yat te ’mūn eva śabdān prayuñjate, na (144abʼ) nityaṃ hi sāmānyam iṣyate. anityatve kāraṇāni iti na anekāntaḥ, kṣaṇikeṣu bhāveṣv tato ’sya rajata-samāropaḥ. tathā sadṛśaeva ekasya janane samarthā na anyasya iti na sva-jātiṣu | vikāra-darśanāt siddham samaya-vāsanā-vaśād virodhi-rūpa-samāveśena hi kārye na teṣāṃ sāmarthya-bhedaḥ, tataś ca eko ’pi kvacij janayed iti cet, tā svabhāvo hetuḥ. vastuto liṅgi-svabhāva eva -ādikaṃ kvacid anveti sthira-eka-rūpe. -phala-bhāva-pratiniyama unneyaḥ pratikṣaṇam sva-sādhana-artha-vivaraṇa-vyājena prasaṅgād na upālambham arhanti. samarthāḥ kiṃ na eva bhāvāt. evam upādhīnāṃ tac-chaktīnāṃ ca syād iti cet, sarvam uktam – pratikṣaṇam -dharma-avyabhicārāt. ṣaḍ-lakṣaṇo hetur ity artha-antara-abhisambandhāj jāyante ye ’ṇavo tasmād eka-upakārake grāhye na upakāras tato saḥ | avinābhāva-niyamād dhetvābhāsās tato viśeṣa eva. sa eva arthas tasya vyāvṛttayo saḥ | avinābhāva-niyamād dhetvābhāsās tato iti sa-vismaya-anukampaṃ naś cetaḥ. tad ’yam eko ’pi samarthaḥ kim atra asmābhir ity etat. puruṣa-atiśaya-apekṣaṃ yathārtham vā | dur-labhatvāt pramāṇānāṃ dur-bodhā ity vaktavyam, anyathā pareṣām a-pratipatteḥ, | śabdānām iti kiṃ tatra sāmānyena sūtra-saṅkṣepa ucyate || ayogaṃ yogam ayoga-vyavacchedena viśeṣaṇāt. ayogaṃ yogam -abhāvād a-tat-phala-sādharmyād viparyasto asti indriyasya vā prabhāsvarād ’nuyaṃs tac ca pratyakṣāt parihīyate || dharmiṇy evam a-sādhanāt || samudāyaviplavaṃ pratyakṣa-ābhāsam āha saśabdo na śabda-anityatvavān vā iti, samudāyaāśvāsanaṃ syāt. yathā-iṣṭaṃ tu samāropasādhāraṇam api khalu prameyatvam a-saṃskṛtaca, sad-asat-pakṣa-bhedena śabda-artha-anca, sad-asat-pakṣa-bhedena śabda-artha-annāstikya-vacāṃsi ca a-pūrva-para-loka-ādynāma anyad eva tad-viṣaya-pratīti-jananāt. śabde ’py a-pratīti-jananāc ca. na hy ayam abhāvāt. yaḥ khalu ubhayaṃ vetti śabdam eva vā vetti, na nāsā-śabdam, sa katham darśanāc ca. śabdād artham a-pratipadyamānāḥ cetanās tarava iti sādhye sarva-tvagcākṣuṣatvāt. cetanās taravaḥ sarva-tvagsarvo draṣṭuṃ śakyaḥ. ata eva a-dṛṣṭasya an-

apahnavaḥ aparasya bādhakaṃ bhavati. anyathā kathaṃ aparasya vṛttir iti katham anitya-abhāvaaparasya vaikalyam iti, tad-anya-bhāva eva tadaparasya vyavaccheda iti, tasya kaivalyam eva aparasya vrata-caraṇa-ādy-apekṣaṇāt. ekasmād api aparā | ālambamānasya anyasya apy asty avaśyam aparā | bhinnaṃ dharmam iva ācaṣṭe yogo ’ṅgulyā aparā || vaiśvarūpyād dhiyām eva bhāvānāṃ viśvaaparāḥ ||74|| yathā vā guḍūcī-vyakty-ādayaḥ saha ’parāś ca kim | sarva-artha-grahaṇe tasmād aaparāṇi jñānāni prāk sannihita-kāraṇāni pūrvaaparādhaḥ kṛto yat tan na upakurvanti. kim antar’parādhaḥ kṛto yena tās tathā na iṣyante. tāsām aparādhaḥ. tathā hi smaranti saugatā mantrāṇāṃ aparān aṇūn | tad eka-a-niyamāj jñānam uktaṃ aparān arthān upakṣipya kathāṃ vistārayet, tac ca aparān. na ca atra kaścic chabde parokṣaḥ sākṣī, ’parāpara-utpatter anekatvād bheda-vad ekaaparāpara-utpatter aikya-abhāvāt. te ’ntyāḥ aparāpara-utpattyā a-lakṣita-nānātvasya tad-bhāvaaparāpara-jananam. bhinna-svabhāvebhyaś cakṣuraparāpara-janma ca || śarīrād yadi taj-janma aparāpara-darśane ’py anvayinos tayor darśanāt. aparāpara-dhūma-pramita-sannikṛṣṭa-agni-vad agniaparāpara-pratyaya-yogena pratikṣaṇaṃ bhinnaaparāpara-vyāvṛttyā dharma-bhede ’pi hetuḥ. hetuaparāpara-svabhāva-parāvṛttiṣv eva dīpa-ādiṣu aparāpara-svabhāva-bheda-anvayinīṣu bhāva-śaktiṣu, aparāparaṃ ghoṣayet, vivāda-āspadaṃ ca jijñāsitam aparāparaṃ janayanti iti cet, na, tatra eva aparāparāsv eva śaktiṣv a-paryavasānena ghaṭanāt, aparāparaiḥ pratyayair yathā bhāva-santāne viśeṣa apare – trīṇi ca etāni, a-bādhita-viṣayatvaṃ ’pare | uktās te sañcitās te hi nimittaṃ jñāna’pare | dṛṣṭe tasminn a-dṛṣṭā ye tad-grahe sakala ’pare || pakṣo dharmī, avayave samudāya-upacārāt. ’pare ||170|| tat-kāryaṃ kāraṇaṃ ca uktaṃ tat ’pare ||1|| pakṣo dharmī, avayave samudāyaapare ’py anuvadanti iti nir-dayā-ākrānta-bhuvanaṃ apare nivarteran. te hi nir-abhiprāya-vyāpārāḥ apare viduḥ | (218ab) yathārtha-darśana-ādi-guṇaapare viduḥ ||219|| caitasebhyo hi guṇa-doṣebhyaḥ apareṇa ca tat-sambandhi dūṣaṇam. ubhayor aapareṇa vaḥ ||97|| nanu uktaṃ pravṛtti-viṣayaḥ aparair atyanta-ayogam eva ca | vyavacchinatti aparair atyanta-ayogam eva ca | vyavacchinatti ’pavadeta api, na tāvatā tad-abhāva eva, apavarakaṃ praviṣṭasya sva-upakāribhyaḥ svaapavādaś caturtho ’tra tena uktam upaghāta-jam | apavādo hi na dharmiṇi virudhyate | sādhyaṃ yatas apavādatva-sūcana-artham, anyatra cakṣur-ādiapavādasya dharmiṇy a-virodhāt. anityo hi śabdaḥ, apavādābhyāṃ nairukta-mīmāṃsaka-ādayo vedaapavādino ’saty anvaya-ayogād a-vyabhicaritaapavādibhiḥ | vastv eva cintyate hy atra apavādibhiḥ | vastv eva cintyate hy atra apavādīni. na hi tāny an-āhita-saṃskārāḥ paraiḥ apaśabdaś cec chabde pratītiṃ janayet, artha eva apaśabdaḥ śabde ’pi svabhāvataḥ pratītiṃ janayaty apaśabdaṃ ca, sa evaṃ pratipadyate. yas tu nakkaapaśabdāc chabdaṃ pratipadya tato ’rthaṃ apaśabdair eva bahulaṃ vyutpadyamānā loke apaharaṇe maraṇaṃ prativādy-asiddham, vijñānaapaharaṇe maraṇād iti prativādy-an-abhyupagataḥ, apahnavaḥ. na api puruṣeṣu utpitsoḥ kasyacid

apahnave V3_13606 SV_10620 V3_13611 V3_13607 V3_12703 SV_10617 V3_06905 SV_12105 SV_09507 V3_07409 V3_10705 PV_02035 PV_02051 PV_02104 SV_15915 V3_06301 SV_11515 SV_08314 SV_08315 PV_02217 SV_10921 HB_02003 SV_10609 V3_06809 VN_04313 SV_08618 V1_04405 SV_08312 SV_11624 SV_05220 SV_08320 V1_00906 SV_05222 SV_11515 SV_04620 SV_08319 SV_05310 SV_11622 V3_13312 V3_13407 SV_01012 V3_11204 V3_01511 V3_07310 V1_02601 V2_09401 SV_01203 VN_01719 VN_04314 VN_04403 VN_04311 VN_04904 VN_05912 SV_00418 V2_05805 SV_06808 V3_10706 PV_02069 SV_07520 VN_01318 SV_14021 V1_00903 SV_04119 V3_08405 HB_01713

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pratijñā-virodho nāma pratijñā-doṣaḥ, arthatad-abhāve tad-ayogāt. api ca, śabda-artha-bhavanti. na ca dūṣaṇāni, śabda-artha-an-sambhavāt. prayuñjāno ’rtham upasthāpayati, ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram atra ayam eva śabda-vikalpa-pratibhāsy artho atra ayam eva śabda-vikalpa-pratibhāsy artho a-niścaya-arthatvāt. svayaṃ-kṛtānām apy tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād manda-buddhi-cakṣuṣo ’nupalabdhir arthān iti cen na āśraya-pratiṣedhataḥ || prāṇacetasaḥ | tad-bhāva-bhāvād vaśyatvāt prāṇa-sambhavaḥ || na anekatvasya tulyatvāt prāṇa-bāhya-artha-upanidhayo bhavanti. bāhyasāmarthya-lakṣaṇatvāc ca bhāvasya. tadāśrayo ’nityaḥ. apāye ’sya sambandhasya apy tatra apy asti iti na eka-sthitāv api tasya teṣāṃ saha-sthiti-niyama-abhāvāt syād punar doṣa-virodhinaḥ || sa-ātmatvena anpravṛttir iti. na khalv evam anumānam aneṣāṃ paraspara-kṛto viśeṣaḥ syāt, tad-upāya-samprāpta-niruddhayor apy arthayos tasya ana-samprāpta-vinaṣṭayor apy arthayos tasya an-arthatā gṛhyate, tat samudāya-arthasya api sāmānye rūpe na tena te janakās tasya ananuśīlayanto vibhrama-viveka-nir-malam anna apaity a-bhinnaṃ tad-rūpaṃ viśeṣāḥ khalv anityaḥ sa iti, tatra nityatvād āśrayabhāvāt. na eṣa doṣaḥ. yathā nīla-ādiṣv eka-kāryam aneka-sahakāri-sādhāraṇam eka-viśeṣaekatra kriyā-a-kriye syātām. tena syād arthaa-sāmarthyam. tathā iha api pratyekam ekasambandhitā-ayogāt. sa ca āśrayo ’nityaḥ. na iti cet. tat tulyaṃ jātāv api, vyaktīnām kārya-utpattiḥ syāt. na ca bhavati. ata eka-utpattiḥ. tathā na kevalam ekaika-vyaktyna ca cyavana-dharmāṇaḥ. yad uktam – āśrayatad-rūpa-a-sparśane ca syād a-sambandhād tad ayaṃ na svatantraḥ. tad-a-sambandhī ca -darśana-ayoniśo-manaskāreṇa yogāt. tadā apy -darśana-ayoniśo-manaskāreṇa yogāt. tadā apy iti sāmarthyena vākya-artha-vyavasthāpanād -sādhanam eva, na artha-viśeṣa-sādhanam ity viṣaya-upalambhe samāpto vyavahāra ity bādhyate. tad-abhāve tu siddha eva ity bādhyate. tad-abhāve tu siddha eva ity -vākyād bhavaty eva iṣṭa-artha-siddhir ity gṛhyate, tat samudāya-arthasya apāyād api pṛthag vācyaṃ syāt. na ubhaya-saṅgrahāt iti. paurvāparya-ayogād a-pratibaddha-artham na tebhya ānupūrvyā api pratītir iti na idam -a-sambaddha-pratipatteś ca nirarthakasyāt. tathā sattā abhāvo ’pi syāt. syāt, tathā sattā abhāvo ’pi syād ity kāryaṃ kurvanti teṣāṃ tatra viśeṣa-abhāvād hato ’si, pitṛ-vyapadeśa-nibandhanasya apy | vyavasthitatvaṃ jāty-āder nirastam an| an-anyatve ’nvaya-abhāvād anyatve ’py aniti ca na sidhyati. na hi tad eva tasya anuttaratra niṣetsyāmaḥ. dūṣyaḥ ku-hetur anyo buddher upayoga-a-viśeṣataḥ | sa paścād -viśeṣa-prasaṅgataḥ | tāsāṃ kṣetra-ādi-bhede rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā eva jāyate, na kevalebhya iti, tasya

apahnave śabda-prayoga-a-sambhavāt. prayuñjāno apahnave sādhye dharma-ādhāra-nirākṛteḥ | na apahnavena svalakṣaṇa-pratiṣedhāt, sādhya-dharmiapahnute ca iti pratijñā-padayor virodhāt apahnute, yatas tena pratirudhyeta, kiṃ tarhi ’pahnūyate. tasya buddhāv upasthāpanāya śabda’pahnūyate, tasya buddhāv upasthāpanāya śabdaapahnotṛ-darśanāt. niṣṭhā-āgamanasya a-śakyatvāt. apākaroti. tathā ca āha – liṅgasya avyabhicāras tu apākaroti. tathā ca āha – liṅgasya avyabhicāras tu apākuryāt, hanta hato ’si, pitṛ-vyapadeśaapāna-indriya-dhiyāṃ dehād eva na kevalāt | svaapānau tato na tat || preraṇa-ākarṣaṇe vāyoḥ apānau niyāmakau | ekatve ’pi bahu-vyaktis tadapāya-an-āgame ’pi bhāvāt. na hi yo yasya sattāapāya-abhāvāt tan-mātra-bhāvino nityaṃ bhāvaapāyaḥ, anyathā an-āśritaḥ syāt. tato na nityaḥ. apāyo ’sti. ye viśeṣās teṣāṃ saha-sthiti-niyamaapāyaḥ. na ca te janakā iṣṭāḥ. sahakāriṇām ekaapāyatvād anekāntāc ca bhasma-vat | yaḥ paśyaty apāyam a-nāntarīyakatvād artheṣu śabdānām iti apāyayoḥ kārya-vyakti-virāma-darśanāt. tena ādyo apāyāt. vastu-viparīta-ākāra-niveśiṣv api tīrthaapāyāt. vastu-viparīta-ākāra-niveśiṣv api tīrthaapāyād apārthakam, daśa-dāḍima-ādi-vākya-vat. apāyād eka-sthitāv api kārya-utpatti-prasaṅgād apāyi pāramārthika-pramāṇam abhimukhī-kurvanti. apāyinaḥ | (165ab) na hi tasya a-bhinnaapāye ’py a-nāśo yadi jāti-vat | nityeṣv āśrayaapāye ’pi cakṣur-vijñānaṃ bhavati iti. na samūhe apāye ’pi na bhavati. punar apy a-vikaleṣu apāye ’pi netra-dhīḥ ||6|| arthasya sākṣād apāye ’pi bhavati iti na sarvadā a-sāmarthyam. apāye ’sya sambandhasya apy apāyaḥ, anyathā anapāye kevalāyā jāter avasthānāt. bhrātṛ-ādi-śabdās apāye phala-abhāvād viśeṣebhyas tad-udbhavaḥ ||165 apāye vijñāna-utpattāv api sāmānyaṃ tad-dhetuḥ, apāyena āśrita-sambandha-vināśād anityaḥ sa iti, apārthakaḥ ||84|| yadi na hetor avyabhicāraapārthakaḥ, tena eva artha-parisamāpter iti. apārthako vacana-udāhāraḥ. tasmād vipakṣe ’apārthako vacana-udāhāraḥ. tasmān na asya api apārthakam anyatara-grahaṇam. anyathā apārthakam. anyatra tu tad eva agni-sāmānyaṃ apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam eva apārthakaṃ tat-siddhaye vacanam. na anapārthakaṃ tat-siddhaye vacanam. na vai apārthakaṃ tasya upādānam. yadi ca viṣayaapārthakam, daśa-dāḍima-ādi-vākya-vat. idaṃ kila apārthakam, nirarthakasya api saṅgraha-prasaṅgāt. apārthakam. yatra anekasya padasya vākyasya vā apārthakād bhidyata iti; na a-prāpta-kālaṃ pṛthag apārthakābhyāṃ na bhidyate. atiprasaṅgaś ca evaṃapārthika-anupalabdhiḥ. atha anya-upalabdhyā apārthikā anupalabdhiḥ. atha anya-upalabdhyā apārthikā viśeṣa-codanā iti sakṛt sarveṣāṃ apāvṛtti-prasaṅgāt. vacana-sarvajñatvayor apāśrayāt || parato bhāva-nāśaś cet tasya kiṃ apāśrayāt ||151|| na sambhavati. svabhāvo hi apāśrita-vyapekṣa-a-bhedaṃ dharma-antaraṃ bhavati. ’pi (267a) na eva kaścid dharmo yaḥ samānaapi (6abcʼ) syāt. ātma-a-bhedena sāmarthya-a’pi (75bc) yadi hi sāmānyāj jvara-ādi-śamanaṃ api – eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ | api – kathaṃ sa kevalo ’pi karoty eva kāryaṃ ca

api NB_03129 V3_13306 NB_03036 NB_03033 NB_03035 SV_12521 PV_03346 SV_04512 PV_02280 PV_02105 PV_04142 PV_02216 PV_03297 PV_03136 PV_03158 PV_02073 PV_03428 PV_04286 PV_03210 SV_06114 SV_03213 PV_03117 PV_04042 SV_04504 PV_02047 PV_02244 PV_03252 PV_02272 PV_03354 PV_04103 PV_04253 PV_03139 PV_03488 PV_03121 PV_03087 SV_14807 V1_03808 VN_05109 PV_02096 HB_02104 V3_11813 V2_08005 HB_03902 V2_05301 SV_03012 PV_04008 SV_02925 V1_02103 SV_06903 VN_02018 VN_01818 SV_05803 HB_00807 V1_02311 V3_03201 PV_04098 PV_03411 SV_12502 VN_00210 VN_00219 SV_08524 SV_02112 PV_04286 SV_01602 V2_09814

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sādharmyeṇa dṛṣṭānta-doṣāḥ. vaidharmyeṇa tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa iti bhavati. tathā vaidharmyavat-prayoge avaśyaṃ vākya-dvaya-prayogaḥ. anupalabdhāv pakṣa-nirdeśaḥ. yasmāt sādharmyavat-prayoge hi mleccha-ādi-vyavahārāṇāṃ nāstikya-vacasām artha-ābhāsatā eva asya pramāṇaṃ na tu sann tato ’yaṃ bauddhe ’rthe sāmānyaṃ bheda ity || mithyā-vikalpena vinā na abhilāṣaḥ sukhād || na aneka-hetur iti cen na a-viśeṣāt kramād vastu-svabhāvo ’san dharmī vyoma-ādir ity || sambandhe pratipakṣasya tyāga-sandarśanād -ādi-bhrānti-vac ca asyāḥ syād akṣa-vikṛtāv -saṅgata-sarva-artheṣv indriyeṣv iha satsv || an-anya-hetutā tulyā sā mukhya-abhimateṣv || buddhi-vyāpāra-bhedena nirhrāsa-atiśayāv yo yasya viṣaya-ābhāsas taṃ vetti na tad ity a-dṛṣṭa-paramārtha-sāram adhika-abhiyogair syāt sā citratā ekasyāṃ na syāt tasyāṃ matāv ’nyathā prayogaḥ syāt taj jñeya-ādi-padeṣv api ca anya-vyāvṛttir anya-vyāvṛtta ity -artha-āskandinyo ’-bhinna-artha-abhimateṣv | ekasya dharmiṇaḥ śāstre nānā-dharma-sthitāv -pratīti-kathitaḥ śabda-artho ’sāv asann | jñāna-utpādana-sāmarthya-bhedān na sakalād | doṣavaty api sad-bhāvād abhāvād guṇavaty dṛṣṭaṃ janma sukha-ādīnāṃ tat-tulyaṃ manasām -hetor na udbhavaḥ karma-dehayoḥ sthitayor | anyathā eva avabhāsante tad-rūpa-rahitā bhedo vāṅ-mātra-vacane pratibandhaḥ sva-vācy -śakter yataḥ kledaḥ sā tv ekā eva dvayor anya-utpatti-vaiguṇyāc codyaṃ ca etad dvayor ’yaṃ sakṛd utpanna-a-krama-varṇa-sthitāv pratyakṣa-itarayor aikyād eka-siddhir dvayor | na astitvaṃ kena gamyeta virodhāc ced asāv bhāvo bhavati ity uktam abhāvo bhavati ity | anyathā eva avabhāsante tad-rūpa-rahitā ādhikyam eva padasya iti. prapañca-kathāyām -bhedataḥ | syād an-artha-antara-arthatve syād ity uktam. a-tat-svabhāvas tu tadā prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tad na api yugapat kriyā, tat-svabhāvasya paścād hetur bhavati, darśana-a-darśanayoḥ sator syād iti. nanu śrāvaṇatvaṃ vyatireky ghaṭanāt, sa ekas tābhiḥ kadācid alam || vicchinna-anugamā ye ca sāmānyena tathā gṛhīte upakārya-a-grahaṇaṃ tasya viṣaya-pratyastamayāt tad-a-vivekena saṃvido kṛtako vā iti. tathā tat-kārya-pratiṣedhena -antara-gamanāt parājaya iti cet, anyasya sa sādhana-aṅgaḥ. tad-vyatirekeṇa aparasya -mātra-bījām an-arthikām ||111|| janayanty -bhāva iva prayatna-utpatti-dharmatāyāḥ. na sārūpyam eva tad-vedana-lakṣaṇam. sārūpyam viṣayayoḥ, tad grāhyam iti. śāstravato pretya dharmo ’-sukha-pradaḥ || śāstriṇo kim | tanutvāt tejaso ’py etad asty anyatra -darśanād iti cet. idam api prativyūḍham. na sandehād anaikāntikaḥ syād dhetvābhāsaḥ. na -hetu-lakṣaṇaṃ ca siddhaṃ bhavati. atra kalpante. upaplavaś ca sāmānya-dhiyas tena kārya-utpādana-śakteḥ kāraṇa-svabhāvatve -adhyavasita-avagāhanam an-alpa-dhī-śaktinā na evaṃ vākyāni dṛśya-viśeṣatvāt, adṛśyatve na evaṃ vākyāni, dṛśya-viśeṣatvāt. adṛśyatve

api – parama-aṇu-vat karma-vat ākāśa-vad iti api – parama-aṇu-vat karma-vad ākāśa-vad iti ’pi – yaḥ sad-vyavahāra-viṣaya upalabdhi-lakṣaṇa api – yat sad upalabdhi-lakṣaṇa-prāptaṃ tad ’pi – yad upalabdhi-lakṣaṇa-prāptaṃ san na api | anāditvāt tathābhāvaḥ pūrva-saṃskāraapi | grāhaka-ātmā a-parārthatvād bāhyeṣv artheṣv api | tasya eva ca anya-vyāvṛttyā dharma-bhedaḥ api | tāyāt tattva-sthira-a-śeṣa-viśeṣa-jñānaapi | na eka-prāṇe ’py aneka-artha-grahaṇān api | na evam iṣṭasya sādhyasya bādhā kācana api | na kāṭhinya-vad utpattiḥ punar doṣaapi | nivṛttir na nivarteta nivṛtte ’py akṣaapi | pañcabhir vyavadhāne ’pi bhāty a-vyavahitā api | padārtha-śabdaḥ kaṃ hetum anyaṃ ṣaṭsu api | prajñā-āder bhavato deha-nirhrāsa-atiśayau api | prāptaṃ kā saṃvid anyā asti tādrūpyād iti api | mataṃ mama jagaty a-labdha-sadṛśaapi | yadi idaṃ svayam arthānāṃ rocate tatra ke api | vyavahāra-upanīteṣu vyavacchedyo ’sti api | śabdāś ca niścayāś ca eva saṅketam api | śabdeṣu vācya-bhedinyo vyatireka-āspadaṃ api | sādhyaḥ syād ātmanā eva iṣṭa ity upāttā api | sāmānādhikaraṇyaṃ ca vastuny asya na api || a-cetanatvān na anyasmād dhetv-a-bhedāt api || anyatra ātmīyatāyāṃ vā vyatīta-ādau api || asatsu satsu ca eteṣu na janma-a-janma vā api || eka-abhāvād vinā bījaṃ na aṅkurasya iva api || tathā eva a-darśanāt teṣām an-upaplutaapi || tena abhyupagamāc chāstraṃ pramāṇaṃ sarvaapi || bhinna-a-bhinnaḥ kim asya ātmā bhinno ’tha api || śīghra-vṛtter alāta-āder anvayaapi || sakṛd yatna-udbhavād vyarthaḥ syād yatnaś api || sandhīyamānaṃ ca anyena vyavasāyaṃ smṛtiṃ api || siddhaḥ kena a-saha-sthānād iti cet tat api ||278|| yad apy ayaṃ bhāvasya abhāvo bhavati api ||45|| tathā eva a-darśanāt teṣām an-upapluta apy a-kathita-eka-artha-sādhana-adhikaraṇāyāṃ ’py a-karma-a-dravya-śabda-vat || vyatireki iva apy a-kāraka eva. tasmān na a-kṣaṇikeṣu hetuṣv apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi apy a-kriyā-ayogāt. tad ayaṃ bhāvo nivṛtta-sarvaapy a-gamakatva-darśanāt. tena bhāva-abhāvābhyāṃ apy a-gamakam. na, a-vyatirekāt. na hi apy a-gṛhītas tad-upakāra-ātmā tadvattvena na apy a-gocarāḥ | sādhya-sādhana-cintā asti na teṣv apy a-grahaṇa-prasaṅgāt, sva-svāmitva-vat. tasmād ’py a-grāhya-grāhakasya ca samayasya abhāvāt, apy a-cākṣuṣaḥ śabdo ’nityo ’n-ātma iti. tatapy a-jijñāsitasya kiṃ na bhavati. na hi tasya apy a-jijñāsitasya viśeṣasya śāstra-āśraya-vyājaapy a-tat-kāri-parihāra-aṅga-bhāvataḥ | vastuapy a-tat-svabhāvasya nivṛttau tan-nivṛttir aapy a-tad-ātmanaḥ prāk paścād apy ātma-a’py a-tad-ālambane vastuni viruddha-uktāv api na ’py a-tad-ālambe viruddha-uktau tu vastuni | na apy a-tānavam || atyāsanne ca su-vyaktaṃ tejas apy a-darśana-mātram abhāvaṃ gamayati iti apy a-darśana-mātrād vyāvṛttiḥ, viprakṛṣṭeṣv aapy a-darśanam a-pramāṇayataḥ krama-yaugapadyaapy a-dūṣaṇā ||169|| nir-viṣayam eva khalv idaṃ ’py a-dṛṣṭa-tat-kāryasya kāraṇa-darśane ’py aapy a-dṛṣṭa-paramārtha-sāram adhika-abhiyogair ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt,

apy PV_03412 SV_02407 V3_07708 VN_04614 SV_12512 SV_11624 PV_02155 VN_06718 PV_04124 PV_04123 V3_03901 PV_02267 V3_03902 V1_03004 SV_04402 V2_07901 SV_14918 SV_11620 VN_02704 SV_15815 PV_02095 SV_02322 V2_08802 V3_11603 SV_02112 SV_00501 V2_05811 SV_01224 V2_09509 V3_04609 VN_04601 PV_02009 VN_00812 SV_01306 V2_09602 V1_04103 SV_10818 PV_04187 V3_10509 PV_04134 V3_04006 SV_04404 SV_05617 SV_08322 PV_03046 V3_09406 SV_06607 HB_01307 SV_03824 SV_08614 V1_02205 PV_03050 V1_03701 VN_01706 PV_03082 V2_04706 SV_12920 V3_00310 SV_11912 SV_13414 SV_14715 PV_02284 SV_08321 PV_03182 PV_03207

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155

su-vyaktaṃ tejas tat syād atisphuṭam | tatra anyathā-dṛṣṭeḥ, kvacin nityatva-abhāve -ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve mithyā-vṛtti-codanebhyaḥ saṃskṛtebhyo -āśrayaḥ | tasmād apauruṣeyatve syād anyo anityaḥ sa iti, tatra nityatvād āśraya-apāye api iti cet || na sarveṣām anekāntān na ca asiddhasya hetor abhidhānād eva nigrahaḥ, na -nivāraṇāt || tasya vastuni siddhasya śaśiny -balena tat | pratīti-siddha-upagame śaśiny tat, pratīti-siddha-abhyupagame śaśiny -pakṣayoḥ || doṣāḥ sva-bīja-santānā dīkṣite apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny -prasaṅgāt, tathā akṣa-vikāra-nivṛttāv tad a-bhinnam eka-ākāra-viṣayī-karaṇe api na asti ity a-samānam. nanv idam -ākāra-janmanāṃ vināśa-darśanāt. nanv idam apekṣā-lakṣaṇaḥ sambandhaḥ. so ’yam nityānām nāma nigrahasthānaṃ sādhana-sāmarthye syāt. tac ca na śakyam, tasya kathañcid -arthatā iti cet || an-artha-antara-hetutve sthity-āśrayaḥ kāryasya. ata eva sahakāriṇām sthity-āśrayaḥ kāryasya. ata eva sahakāriṇām sādhya-itarayor ato ’-niścayāt. na ’py a-dṛṣṭa-tat-kāryasya kāraṇa-darśane -codanā api prativyūḍhā, viṣaya-pratipattāv -codanā api prativyūḍhā, viṣaya-pratipattāv anupalambhāt tu kvacid abhāva-siddhāv anupalambhāt tu kvacid abhāva-siddhāv asya kena nivāryata iti. niścaya-hetāv yena taṃ pariharet. a-kṛta-samayasya śabde ayogataḥ | kathañcin na upakāryatvād anitye tat-sādhanāya liṅgam ucyate. a-pratyakṣatve iti cet. katham idānīm ātma-siddhiḥ. parasya iti cet, katham idānīm ātma-siddhiḥ. parasya anuruṇaddhi. tad-a-prasiddhau viṣayasya pratyakṣeṇa anumānena dvividhena prayatna-utthatayā dhvaniḥ || pakṣa-aṅgatve -utthatayā dhvaniḥ ||79|| pakṣa-aṅgatve a-pratyakṣatva-siddhitaḥ | pratikṣepe a-pratyakṣatva-siddhitaḥ | pratikṣepe buddhi-grāhyaṃ bhinna-śabda-artha-upasaṃhāre a-bhedinī | eka-dhī-hetu-bhāvena vyaktīnām sarveṣu viśeṣeṣu bhavati. na tv a-vikale na sāmānya-buddhiṣv etad vibhāvyate || yā kasyacid rūpasya anukārād avasthā-bhede ca. yo ’pi bhinnam eva sāmānyam āha. tasya eva svabhāvā bhavanti iti na kāraṇa-bhede te ca tayā saṃvṛta-bhedāḥ svayaṃ bhedino anyasya tan na asti. na ca tāvatā a-janakāḥ. -indriya-upanidhau ca punaḥ sambhavāt. na anyan na dṛśyate || jñāna-mātra-artha-karaṇe na indriya-buddhaya iti cet, na, tatra aṅgaṃ pakṣa-dharma-ādi-vacanam. tasya ekasya vastuni | pratibandhāt tad-ābhāsa-śūnyayor vastuni | pratibandhāt tad-ābhāsa-śūnyayor -kṛtaḥ pada-vākya-bhedānāṃ bhedo na syāt. na yataḥ para-upagatena siddhiḥ syāt. sato || vācako hi vacana-aṅgena tadvān syāt. santo ca, dhvanayaḥ sammatā yais te doṣaiḥ kair niyamena tat-pratibhāsanāt tad a-tad-rūpam || pramāṇa-tattva-siddhy-artham anumāne eka-viśeṣa-apāye ’pi na bhavati. punar yathā | a-śakya-samayaṃ tadvad anyad || nānā-arthā ekā bhavet tasmāt siddhā ato

apy a-dṛṣṭam āśritya bhaved rūpa-antaraṃ yadi || ’py a-dṛṣṭasya punar dṛṣṭer iti bhavatu kāryasya ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. ’py a-dharma-utpatteḥ, anyebhyo ’pi viparyaye ’py a-nara-āśrayaḥ ||244|| puruṣa eva hi svayam ’py a-nāśo yadi jāti-vat | nityeṣv āśrayaapy a-niyato bhavet | a-guṇa-grāhiṇo ’pi syād apy a-niyamāt kathā-prasaṅgād iti. idam api apy a-nivāraṇam | tad-vastv-abhāve śaśini vāraṇe apy a-nivāraṇāt || tasya vastuni siddhasya śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a ’py a-nivāritāḥ | nityasya nir-apekṣatvāt kramaapy a-nivāryam eva. tad-vastv-abhāve śaśini apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy ’py a-niścita-anya-ākāram ākāra-antara-sākāṅkṣaapy a-niśceyam eva – sarva-sāmagrī-janmāno apy a-niśceyam eva sarva-ākāra-janmāno naśyanti apy a-parāvartayan svabhāvaṃ kutaścit svayam ’py a-parijñānāt. sa hi pūrvasyā anityaḥ śabda apy a-pariṇāmāt. indriya-saṃskāra-ādayo ’py uktāḥ. ’py a-paryāyāḥ sita-ādiṣu | saṅkhyā-ādi-yoginaḥ apy a-paryāyeṇa jananam. yad api kiñcid vijātīyād apy a-paryāyeṇa jananam. yad api kiñcid vijātīyād apy a-pratipattiḥ, kenacit sambandhāt. a’py a-pratipanna-tad-bhāvasya kārya-darśanāt tatapy a-pratipanna-viṣayiṇāṃ darśanāt. evam anayor apy a-pratipanna-viṣayiṇāṃ darśanāt. bhāvaapy a-pratibaddhasya tad-abhāve sarvatra abhāvaapy a-pratibaddhasya tad-abhāve sarvatra-abhāvaapy a-pratibhānāt syāt saṃśayaḥ, sa ca na ’py a-pratīti-jananāc ca. na hy ayam apaśabdaḥ ’py a-pramāṇatā || sthitvā-pravṛtti-saṃsthāna’py a-pramāṇasya sattā-upagamo na yuktaḥ. tan na apy a-pramāṇikā kathaṃ nairātmya-siddhiḥ. apy a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. apy a-bādhakam | dṛṣṭa-a-dṛṣṭa-arthayor asya ’py a-bādhatvān na asiddhir bhinna-dharmiṇi | ’py a-bādhatvān na asiddhir bhinna-dharmiṇi | ’py a-bādhā iti śrāvaṇa-uktyā prakāśitam || ’py a-bādhā iti śrāvaṇa-uktyā prakāśitam ||31|| ’py a-bhinnaṃ buddhau pratibhāti iti sāmānyaapy a-bhinnatā ||109|| niveditam etad yathā na ’py a-bhinne rūpe. kāryaṃ hi kutaścid-bhāvaapy a-bheda-anugā buddhiḥ kācid vastu-dvaye kṣaṇe ’py a-bheda iti cet, nanv etat sukha-ādīnāṃ apy a-bheda-vyavahārāś ca bhede syur a’py a-bhedas tat-kārya-viśeṣasya iti ta eva ete ’py a-bhedina iva kenacid rūpeṇa pratibhānti, tad apy a-bhedo ’pi teṣu cet ||170|| syād etat – apy a-manaskārāḥ, ubhaya-sannidhāv api middha-ādi ’py a-yogyam ata eva tat | tad a-yogyatayā aapy a-riṣṭa-ādāv a-pratisandhāna-darśanāt, apy a-vacanam a-sādhana-aṅga-vacanam. tad api apy a-vañcanam || tad-rūpa-adhyavasāyāc ca tayos apy a-vañcanam ||3|| tasyās tad-rūpa-śūnyāyās tad apy a-varṇa-kramam anyac chabda-rūpaṃ paśyāma ity ’py a-vastu-kṛtā pratipattir asat-pratipattiṃ na ’py a-vācakā varṇāḥ. tan na teṣu vācya-vācakaapy a-vācakāḥ | dhvanibhir vyajyamāne ’smin apy a-vācyam iti. na, tasya niḥ-svabhāvatvāt ’py a-vāraṇāt | prayoga-darśanād vā asya yat apy a-vikaleṣu sarveṣu viśeṣeṣu bhavati. na tv aapy a-vikalpakam || sāmānya-vācinaḥ śabdās tad’py a-vikalpikā | vikalpayann apy eka-arthaṃ yato

apy VN_04215 SV_12127 SV_13801 SV_16931 SV_09606 V3_07605 V3_01612 SV_12119 SV_04117 PV_03488 PV_03524 SV_15526 SV_13710 SV_11915 SV_08121 V1_02214 SV_16920 V3_09305 PV_03317 SV_08924 SV_08922 SV_05722 PV_02057 SV_13101 V3_05201 PV_02209 SV_03114 HB_03001 VN_02811 VN_03902 VN_04108 SV_12817 SV_04615 VN_02702 VN_01820 VN_01714 V3_02701 PV_02027 HB_03519 SV_14927 SV_06904 SV_03203 SV_13028 V3_05110 PV_03297 PV_03499 PV_02042 SV_16932 SV_14312 V2_08513 SV_02211 V2_08509 VN_05807 V2_07909 SV_07319 SV_11322 SV_00806 V3_08502 V1_02104 SV_11726 SV_16930 SV_16602 V3_03405 SV_11303 SV_15821

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parṣat-prativādibhyāṃ trir-abhihitam yaḥ svabhāvo yaj-janmā dṛṣṭaḥ so ’nyatra sāmānyena vacane bhinna-viṣayatvasya atra apy atīndriye virodha-asiddheḥ, anyatra ’-paryudāsena vyatireka-mātrasya abhāve ’-paryudāsena vyatireka-mātrasya abhāve tasmād idam anyatara-grahaṇam eka-parigrahe tasmād agni-kāṣṭha-vat | a-dṛṣṭa-hetur anyo na sāmānyam (75ʼa) tat-kārya-kṛt. tasya sthiteḥ || sthāne svayaṃ na naśyet sā paścād darśanaḥ | krameṇa api na śaktaṃ syāt paścād atha api bhāva-śaktiḥ syād anyatra vyaktau sarvaṃ vyaṅgyaṃ na vā kiñcid a-bhedakatvāt. tad-rūpasya krama-antare iti samayaḥ. tad-vyatikrame tasya paścād tad-anubhava-khyātir ity aparaḥ. tasya āśaṅkā-a-nivṛtteḥ. sarveṣāṃ yathārtha-niyoge vināśam. nanu vinaṣṭa-tiro-hitayor dvayor | saṃskārāc ced a-tādrūpye na tasya ahrīkaḥ syād uṣṭro dadhi syān na iti kim ’pi kiṃ na karoti. etena eva yad ahrīkāḥ kim pratīty-arthaḥ saṅketas tasya vyavahāra-kāle yathā kāṣṭha-suvarṇayoḥ || ādyasya alpo kvacid apy akiñcitkarasya sannidhānasya kvacid apy akiñcitkarasya sannidhānasya cittaṃ prakṛtyā āgantavo malāḥ || tat prāg iti siddham anya-apoha-viṣayam. tadvad anyad liṅga-liṅginor ity a-sambandha eva. atra parisaṅkhyātum a-śakyatvāt, lakṣaṇa-niyamo ity-evam-ādy api vācyaṃ syāt, tasmād etad iti. sādhana-an-upādānān nigṛhyata iti. idam a-doṣaḥ. na, pṛthag asato rūpasya saṅghāte chindhi ity ukte daṇḍinaṃ chinatti. na yathā ghaṭo ’-sarvagato ’nitya eva śabdo -anubhāṣaṇa-śakti-vighāta-ādi-hetoḥ. tad bhāvāt, dvitīyasya a-sāmarthyam iti tasya -vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya a-śaktānāṃ svabhāva-atiśaye ’sati | saṃhatāv prayogam arhati – mā bhūt prayuktasya kadācij jñānāt. jñāna-mātra-arthakriyāyām ’nityo ’n-ātma iti. tat-kāraṇa-pratiṣedhena ’sti pratyayaḥ sa pratīyate ||58|| yady śruti-māndya-pāṭava-darśanāt. anyathā kvacid śruti-māndya-pāṭava-darśanāt. anyathā kvacid -vikṛtāv api | nivṛttir na nivarteta nivṛtte yojanā iti vivecitam || vicchinnaṃ paśyato uktaṃ kāya-āśritaṃ manaḥ || yady apy a-virodhasya dur-anvayatvāt. viruddhām syāt. sarva-śakti-pracyāvanāt. punas tatra cet, na, tatra api tulyatvāt – tad-abhāve iti cet. na, tatra api tulyatvāt. tad-abhāve abhāvāt. nanv araṇi-nirmathana-ādiṣv asaty -antarāṇi kiṃ na ucyante. na ca ubhayasya na, an-ābhoga-a-sambhavāt, eka-dharmasya kiṃ tarhi tad-grāhiṇa indriyasya. so iti cet. na, nityāyā nir-atiśayatvāt. tatra rūpam anumāpayati iti (10cʼ) tatra anumāpayan rūpam anumāpayati. tatra -grāhakasya ca samayasya abhāvāt, anyena liṅga-abhāvāt, dṛṣṭānta-asiddheś ca, tatra a-virodhād abhyupagama iti cet. na, atra a-sādhanam eva āgamaḥ syāt. kevalād anyato -virodhayoḥ pratibandho doṣaḥ, tathā puruṣa-āśrayaḥ | girām apauruṣeyatve kayācit pratyāsattyā anyatra bhavati. sā

apy a-vijñātam a-vijñāta-artham. yad vākyaṃ apy a-vibhajyamānaḥ sva-ātmanā tat-kāryaapy a-virodhaḥ. eka-viṣayayoś ca pratītyoḥ apy a-virodhasya dur-anvayatvāt. viruddhām apy ’py a-virodhāt. yathā na bhavati mūrta ity a’py a-virodhāt, yathā na bhavati mūrta ity a’py a-virodhe samarthaṃ bhavati, yathā anyatara’py a-viśiṣṭaḥ sampratīyate ||242|| na a-darśanād apy a-viśeṣa-prasaṅgataḥ | tāsāṃ kṣetra-ādi-bhede apy a-viśeṣataḥ | doṣo ’yaṃ sakṛd utpanna-a-krama apy a-viśeṣataḥ || anena deha-puruṣāv uktau apy a-viśeṣataḥ ||292|| na vai puruṣa-samayān apy a-viśeṣāt. tathā hi. sva-jñānena anya-dhī’py a-viśeṣāt tulyā syāt pratipattiḥ. arthaapy a-viśeṣān na tat-samavāyaḥ syāt. tatapy a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ | ’py a-vaiguṇyena yathā-samayaṃ pratīti-jananāt. apy a-vyaktis tulyā ity asty eva sāmānyam. atha apy a-vyavasthiteḥ || kriyā-karaṇayor aikyaapy a-ślīlam ayuktam a-heya-upādeyam aapy a-ślīlam ākulam | pralapanti pratikṣiptaṃ tad ’py a-saṃsparśān na anya-parihāreṇa pravarteta. ’py a-saṃhāryaḥ pratyāneyas tu yat-kṛtaḥ | apy a-sannidhāna-tulyatvāt tasya idam ity apy a-sannidhāna-tulyatvād asya idam ity apy a-samarthānāṃ paścāc chaktiḥ kva tanmaye | na api, a-samāropa-viṣaye vṛtteḥ. yatra asya apy a-samudāya-sādhyatvaṃ tad-avastham. nanv ’py a-sambaddha eva pratijñā-antara-abhidhāne apy a-sambaddham iti. a-viśeṣa-ukte hetau apy a-sambaddham, na hi varṇa-krama-nirdeśād eva ’py a-sambhavāt. artha-antara-an-utpatteś ca. apy a-sambhavād vyaktau pravṛttiḥ. evaṃ hy a’py a-sarvagato ’nitya iti. etat pratijñā-antaraṃ apy a-sādhana-aṅga-vacanaṃ vādino nigrahasthānam, apy a-sādhana-aṅgasya abhidhānaṃ nigrahasthānam, apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣaapy a-sāmarthyaṃ syāt siddho ’tiśayas tataḥ || apy a-sāmarthyam iti. bādhā-anupalambhe apy a-sāmarthye vastv eva na syāt. tathā hi talapy a-svāmikaḥ śūnya iti. evaṃ yathāyogam anyad apy aṃśa-rahitaḥ sarvato bhinna-svabhāvo bhāvo apy akiñcitkarasya sannidhānasya apy a-sannidhāna apy akiñcitkarasya sannidhānasya apy a-sannidhāna ’py akṣa-viplave || kadācid anya-santāne tathā ’py akṣair ghaṭayed yadi kalpanā | arthasya tat apy akṣair vinā buddhir na tāny api tayā vinā | apy agni-hotrāt svarga-avāptiṃ māndyād ayaṃ na apy agnāv iva prasaṅgād anavasthā. a-pracyuteṣu ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a ’py agnau bhavati iti. kathaṃ vā tato ’nyato vā a apy agnau bhāvād a-kāryam. na, indhana-vikāraapy ajñānasya saṅgraha-vacane kaścid doṣaḥ, guṇas apy ajñāne parārtha-vṛtteḥ kārya-a-kārya-an’py añjana-āder iva vyakteḥ saṃskāro na apy atiprasaṅgād upakāra-asiddheḥ. yogyatāyāṃ ca apy atīta-eka-kālānāṃ gatiḥ (10ʼcdʼ) na apy atīta-eka-kālānāṃ gatiḥ, na anāgatānām, apy atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini apy atīndriyatvena sādhana-apekṣaṇāt. tulyam apy atīndriye virodha-asiddheḥ, anyatra apy a’py atīndriyeṣv a-pratipattir iti cet. katham apy ato ’rtha-saṃśaya eva. so ’n-avadya-pakṣa’py ato mithyātva-sambhavaḥ ||226 || kiṃ hy asya apy atyanta-an-upakāre na syāt. tasmād vaktṛ-

apy SV_17503 SV_07106 VN_06304 PV_04107 V3_04507 PV_03146 VN_02406 SP_00014 V3_03709 PV_04096 V3_03007 PV_04144 SV_05406 SV_10911 PV_03110 PV_04261 V3_08606 PV_02177 PV_04131 PV_03504 SV_05503 SV_12401 SV_16326 HB_00312 VN_04114 SV_07520 SV_11314 V3_01712 V1_00104 PV_04072 V3_00106 SV_04415 PV_03188 V3_07412 SV_09510 SV_11508 SV_13002 V1_03414 V1_04314 V1_02203 PV_04071 SV_13803 SV_11716 SV_16219 SV_12326 V1_01405 SV_15306 V2_06012 VN_05611 VN_02001 PV_04284 NB_03034 V3_11510 NB_03100 HB_03011 PV_02055 HB_03101 PV_04037 SV_09721 V3_09307 VN_02605 PV_03248 SV_12829 SV_00512 SV_14105

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-pratīkāra-vacanena dṛṣṭa-pramāṇa-virodhasya -ādiṣu janana-śaktir eva na sambhavati sā nyāya-cintāyāṃ punar na dvayor ekasya || virodha-udbhāvana-prāyā parīkṣā -niścaye ’pi tulya iti tathāvidha-udbhāvanam a-nirūpaṇāt | tadvatā yojanā na asti kalpanā prakhyāpana-a-sāmarthyāt. na prativādino kārya-buddher a-sambhavāt | kārya-ādi-śrutir tad eka-saṅkhyā-vivakṣā asya saha-uktiḥ sāmya-dṛṣṭaye || udāharaṇam uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam ity etena varṇitam || tathā eva dharmiṇo kevalasya sāmarthye ’pi vyaktīnāṃ kvacid eva ity artha-avisaṃvādād anumānam sva-anurūpāḥ svabhāvataḥ || siddho ’tra ity uktā anupalabdhiḥ pṛthaṅ na tu || tatra (66abcʼ) yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo || duḥkhaṃ hetu-vaśatvāc ca na ca ātmā na prāha na anumā-adhyakṣa-bādhane || tatra ādāv api spaṣṭa-avabhāsanāt || pratīta-bhede pratibhāti tad-udbhavā. a-tat-pratibhāsiny api vipratiṣiddham. mudrā-maṇḍala-dhyānair mantraiḥ kiñcit karma kurvanti. tathā anyo an-adhigata-artha-viṣayaṃ pramāṇam ity -nirdeśavad iti vatir atra upāttaḥ so ’nyadā ca sataḥ | an-anyatve ’nvaya-abhāvād anyatve -kalpanā ||227 || na vai sambandho vidyamāno vā kaścid artha-antara-bhūtaḥ, dvayor ekasya | tatra upāsita-loka-bhartari kṛtā sv-alpā || pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ śabdo -grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na tat-svabhāva-grahaṇād yā dhīs tad-arthā iva | anyo ’kṣa-buddhi-hetuś cet smṛtis tatra na agny-ādi-sādhana-vat sattā-sādhanam na agny-ādi-sādhana-vat sattā-sādhanam tena pratipādanaṃ na syāt. icchāyām pauruṣeyaṃ syāt. nitya-upalabdhir nityatve na avayavina iti cet, ardha-āvaraṇe -vāsanā-visandhi-doṣād a-prabuddhasya -ādīnāṃ tat-sannidhāna-abhāve ’bhāvāt. na || an-īpsitam a-sādhyaṃ ced vādinā anyo -kāraṇatvena utpāda-an-utpādāt, sannidhāne na evaṃ jāti-sambandha-ādayaḥ kathañcid liṅga-viśeṣasya asiddheḥ, pratyakṣayor -nirṇayāt kvacid a-pratipattiḥ. tathā ca sad eva udayante vyayante vā, yena satyo ime svabhāva-deśa-kāla-viprakarṣeṇa santo an-ubhayasya vā niṣedho hetuḥ. tatra na tasya pratiṣedhaṃ brūyād iti. etad kathaṃ ca evaṃ jaya-parājayau, prativādino -bhāg iṣṭaḥ sa eva udbhūta-nāśakaḥ || kṣaṇam asad iti pratīter anvaya-siddhiḥ. dvayor -vyavacchedābhyāṃ sarvasya saṅgrahāt. na vṛtti-vyavacchedābhyāṃ sarva-saṅgrahāt. na sa eva na syāt. na hy ayam analaṃ paśyann -kṛte doṣe punar ujjīvanaṃ bhavet || nivṛtte -viniścaye. tasmād ayam analaṃ paśyann | tathā artha-antara-bhāve syāt tadvān kumbho -ādayaḥ, śabdaś ca kṛtaka iti kṛtakatvasya nanv anena lakṣaṇena pradhāna-puruṣa-ādayo sāmānyasya api nityasya aindriyakatve -arpaṇa-kṣamam || kāryaṃ hy aneka-hetutve varṇa-anukrama-pratīteḥ. tad-a-viśeṣe -virodha-abhāvād a-pratiṣedhaḥ. viruddhasya -viśeṣābhyām. sa ca bhāvaḥ pratyakṣo ’bhāvo

apy atyanta-parokṣe ’rthe ’visaṃvāda-anumānam. apy atra (145a) na hy ayaṃ janana-viśeṣa-lakṣaṇa apy atra jaya-parājayau, sādhana-ābhāsena artha-aapy atra tad-yathā | a-dharma-mūlaṃ rāga-ādi apy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor apy atra na asty ataḥ || yady apy anvayi-vijñānaṃ ’py atra, bhāvato mithyā-pratipatter iti. idaṃ apy atra lāghava-arthaṃ niveśitā || tad-bhāvaapy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā apy atra sadṛśaṃ tena varṇitam | pramāṇānām apy atra sadṛśam āha – na santi pramāṇāni ’py atra sādhyatvāt kevalasya na | yady evam atra apy atra sāmarthya-asiddher a-grāhyatvam. api. atha vā anyathā āpta-vādasya avisaṃvādād apy atha vā dhvaṃso liṅgād anupalambhanāt | prāg apy adṛśyāt puruṣāt prāṇa-āder a-nivartanāt | ’py adhastād ādhāra-sambhavo ’numīyate, tad api apy adhiṣṭhitam | na a-kāraṇam adhiṣṭhātā nityaṃ apy adhyakṣa-bādhāyāṃ nānā-rūpatayā dhvaneḥ | ’py adhyakṣā dhīḥ kathaṃ tādṛśī bhavet | tasmān apy adhyavasāya-vibhramād vyavahārayati lokam. sa apy an-akṣaraiḥ karmāṇi kriyante. na ca tāny ’py an-atiśayaś ca kartā ca mantrāṇām iti. na, apy an-adhigate svalakṣaṇa iti viśeṣaṇīyam. apy an-anurūpaṃ gṛhṇāti ity a-doṣa iti. na, artha ’py an-apāśrayāt ||151|| na sambhavati. svabhāvo ’py an-abhivyaktaḥ pratīti-hetuḥ. saṅketas tv apy an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane apy an-artha-udayā sammohād avadhīraṇā iti kṛpayā ’py an-arthakaḥ | śāstreṣv icchā-pravṛtty-artho apy an-arthataḥ ||1|| siddhir iti jñāpana-artham. apy an-arthikā | vikalpikā a-tat-kārya-arthaapy an-arthikā || yathā-samita-siddhy-artham apy an-avadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre apy an-avadyam iti. a-parāmṛṣṭa-tad-bhede vastuapy an-āyattasya kadācid ayogāt. parvata-ādi-vat. ’py an-āvaraṇa-sambhavāt ||251|| atha tac chabda’py an-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. apy an-āśvāsikaṃ vyavahāram utpaśyann ekam aapy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya’py an-īpsitaḥ | dharmo ’-sādhyas tadā a-sādhyaṃ ’py an-utpannasya a-tat-kāraṇatvāt, tayor bhinnaapy an-upakāryatvād an-upakāriṇā vyaktā yujyante. apy an-upadiṣṭayor mantra-a-mantrayor aapy an-upayogam apauruṣeyam. bauddha-ādīnām a’py an-upalakṣitāḥ syuḥ. tathā hi punar ’py an-upalakṣyāḥ syuḥ. tathā hi – ko ’tyantaapy an-ubhayasya a-pratibandhāt tad-abhāve ’nyaapy ananubhāṣaṇa-vad apratibhayā eva gamyatvād a’py ananubhāṣaṇasya evaṃ-prakārasya prasaṅgasya apy anapekṣatve bhāvo bhāvasya na iti cet | bhāvo apy anayoḥ prayogayor na avaśyaṃ pakṣa-nirdeśaḥ. apy anayor ekatra vṛtti-niścayaḥ, tādātmyena apy anayor ekatra vṛtti-niścayaḥ. sa-ātmakatvena apy analam eva paśyati, yena salila-arthī tatra ’py anale kāṣṭha-vikāra-a-vinivṛtti-vat | tasya a apy analo ’yaṃ na salilam ity an-adhyavasyan na ’py anityatā | viśiṣṭā dhvaninā anveti no cen na apy anityatvena vyāptiṃ pradarśya śabdasya ’py anityāḥ prasajanti. prāg anya-dharmaṇo ’’py anitye ghaṭe darśanāt saṃśayitaḥ syāt. jāḍyāt ’py anukurvad udeti yat | tat tena arpita-tad’py anukrama-kṛtatvād vākya-bhedasya anukramavatī apy anupalabdhy-abhāvena virodha-a-pratipattiḥ. ’py anupalabdhi-lakṣaṇaḥ pratyakṣa-sāmarthya-

apy V2_06005 V2_05905 V2_05909 V2_07310 V3_06004 PV_04273 V3_04105 V1_03402 PV_03365 V1_04212 PV_03435 V1_02901 PV_03058 V2_04711 V1_01604 SV_10920 V3_05503 NB_02044 V2_07513 SV_10510 SV_00818 V3_08308 SV_12011 SV_12013 SP_00015 PV_02105 VN_00818 SV_06912 SV_06901 SV_02516 HB_01214 SV_02503 SV_11928 V3_12606 SV_14902 SV_08926 SV_03420 V3_01005 NB_03068 SV_06506 SV_09825 V2_07713 SV_17011 SV_03215 SV_10417 V2_08214 SV_10012 SV_04918 SV_05817 SV_12515 SV_06309 SV_12601 V1_01504 V3_05908 V3_00402 PV_04012 SV_03124 SV_02406 HB_03306 SV_16616 SV_04925 V2_08109 PV_03299 PV_03056 HB_01507

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-virodha-abhāvād a-pratiṣedhaḥ. viruddhasya -siddheḥ. prabhāvavato ’dhiṣṭhānāt sato kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra prasiddhasya vyavahārasya sādhanāt. dvayor ||46|| tad-viśiṣṭa-upalambho ’tas tasya nirākriyā | tad-viśiṣṭa-upalambho ’taḥ tasya -rūpa-vivekena vyavasthā-ayogāt. na hi tatra ayam anubhavaḥ. nanv asya eva rūpaṃ vayam saṃyojyā māna-meya-phala-sthitiḥ || tatra māna-meya-phala-sthitiḥ ||55|| tatra mataḥ | tathā anubhava-rūpatvāt tasya tat tādṛg-arthavat ||32|| middha-upaplutānām prati || yathā tathā a-yathārthatve prati ||5|| yathā tathā a-yathārthatve artha-ātmanaś ca sādhāraṇatvād anya-buddher ca vaktuḥ. tad etad a-gatyā ubhayathā vyutpatty-arthaṃ ca hetu-vacanam ukta-artham vyavaccheda-pratītir bhavati iti svārthe api pratipattau tathā syād iti svārthe iti cet. etad uttaratra vakṣyāmaḥ. anyatra ||11|| samagrāṇy eva hi kāraṇāni yogyatām ity ucyate. samagrāṇy eva kāraṇāni yogyatām kartur a-smaraṇād varṇyate. santy asya sa-vismaya-anukampaṃ naś cetaḥ. tad apare || tad-bhāva-abhāvāt tat-kārya-gatir yā cen na a-viśeṣāt kramād api | na eka-prāṇe na sattā-bheda-a-bheda-vyavahāraḥ, ekasya eka-śabdena ucyante ’pi tv eka-vṛttyā -śabdaiḥ kṛta-samayāḥ. tathā kāraṇa-apekṣayā tatas tato bhedam upādāya svabhāva-a-bhede iti. asti tāvat kiñcid eka-svabhāvatve vyavasthitam a-miśram eva. artha-antaram -anukramayor viśeṣa-an-upalakṣaṇatvāc ca. na -grāhiṇyaḥ syuḥ. tasmād yathā kathañcid a-hetuko bhavati ity api viruddham iti. so a-pariniṣṭhānād ākulaṃ pralapanti. tad pakṣa-uditaḥ sarvaḥ prasaṅgaḥ samāna iti tad sāmarthyam iti cet, uktam atra. api ca vinā vartamānaḥ. tathā, asya eva rūpasya sandehe sati tad-avyabhicāraḥ. tato vitathād na evaṃ bhāvasya kācid apekṣā. tatra na evaṃ bhāvasya kadācid apekṣā. tatra tadā tato ’rtha-pratītiḥ syāt. te tu bāhulye ca eva saṅketam anurundhate ||59|| tatra -virodhāt, tayor viruddhayor ekasya bhāve siddhe hi bhāve kārako na taṃ karoti. na siddhe hi bhāve kārako na taṃ karoti. na saha ||98|| saṃyojya pratyabhijñānaṃ kuryād upādāya a-viśeṣeṇa niveśanāt, vyavahāre apauruṣeyā yadi puruṣāṇām ādiḥ syāt. tadā viśeṣaṇa-viśeṣya-bhāvaḥ. eka-bheda-abhidhāne paścāt pravṛttā iṣyante. na, teṣām na ca prakāśo ’rthas tathā-vṛttiḥ. na -antara-viśeṣād viśeṣa-siddhiḥ, tasya siddha-lakṣaṇam asiddhaṃ kim ātmanaḥ. pareṇa siddhaṃ tad asiddhaṃ kim ātmanaḥ || pareṇa na evaṃ niścayānāṃ kiñcin niścinvato kvacid a-mūrtatve nityatva-darśane tad-abhāva iti, tad-eka-upalabdheḥ kvacid pramāṇa-a-bādhanāt pratipatteḥ, tad-bhāve yathā daṇḍiṣu. na hi tatra eka-daṇḍa-yoge hetumattve tu vināśasya kasyacit tathābhāve sphuṭa-bhāsinī | sā nir-vikalpā ubhayathā -avisaṃvādād api bhrānteḥ pramāṇatā | gatir yaḥ, sa samartha-hetur iti tasya na kadācid

apy anupalabdhim antareṇa virodha-a-pratipattiḥ. ’py anupalabdhir iti cet, na, viṣaya-indriyayor apy anupalabdhyā tan-nimittaḥ siddho vyavahāro apy anupalabdhyoḥ sva-viparyaya-hetv-abhāvaapy anupalambhanam | tasmād anupalambho ’yaṃ apy anupalambhanam || tasmād anupalambho ’yaṃ apy anupalambham antareṇa anyaḥ kaścid vyavasthāapy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi | apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi | apy anubhavo bhavet || na anubhūto ’nubhava ity apy anubhūta-smaraṇa-ākārā vikalpā bhavanti. na ’py anumāna-tad-ābhayoḥ | arthakriyā-anurodhena ’py anumāna-tad-ābhayoḥ | arthakriyā-anurodhena apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge apy anumānatvam āgamasya upavarṇitam. varam apy anumāne ’dhikriyate. tena iha prabheda-mātram ’py anumāne ’syāḥ prayoga-nirdeśaḥ. sarvatra ca ’py anumāne vibhajya ucyate. sādharmyeṇa api hi apy anumāne sādhya-dharmeṇa vyāptaṃ sādhanam apy anumāpayanty a-samagrasya ekānta-a-sāmarthyāt, apy anumāpayanti, a-samagrasya ekānta-a-sāmarthyād apy anuvaktāra iti dhig vyāpakaṃ tamaḥ ||239|| ’py anuvadanti iti nir-dayā-ākrānta-bhuvanaṃ dhig apy anuvarṇyate | saṅketa-viṣaya-ākhyā sā sāsnā’py aneka-artha-grahaṇān niyamas tataḥ || ekayā apy aneka-arthakriyā-darśanāt, yathā pradīpasya apy aneka eka-śabdena ucyeta. ko virodhaḥ syāt. apy aneka ekena vyavahāra-artham eva. yathā ’py aneka-dharmāṇaḥ pratīyante. te ’pi śabdāḥ ’py aneka-pratyaya-upadheya-viśeṣatvam iti na nir apy aneka-sambandhe ’pi na tat teṣāṃ sāmānyam aapy anekaṃ pada-ādi. a-bheda-pratibhāsanād apy anena asato niścinvatā prameyā vaktavyāḥ. na ’py anena eva pratyākhyātaḥ. kasyacid bhāva-anapy anena nirastaṃ svabhāvena ekānta-bhedāt. tadapy anena prativyūḍham. tatra hy artha-antaram apy anena yāvān kaścit kṛtakaḥ sa sarvo ’nityaḥ, ’py anaikāntika eva. yathā a-sarvajñaḥ kaścid apy ante tathābhūta eva vastuni jñāna-saṃvādāt. apy antyā kāraṇa-sāmagrī yā a-vyavahitā kāryaapy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, ’py andhā eva sarva iti yathā-iṣṭaṃ praṇīyante. apy anya-apohe na vyāvṛttir anyā anya eva ’py anya-abhāva-gatir bhavati, yathā uktaṃ prāk. apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. apy anya-kriyāyāṃ tasya kiñcid iti. tad-a-tadapy anya-darśane | (99ab) uktam etat – bhede ’pi ’py anya-parihāreṇa pravartanāt. a-vṛkṣaapy anya-pūrvakaṃ na sidhyati. adhyāpayitur ’py anya-vyāvṛtti-gater anvaya-vyatireka-codanayā apy anya-saṃskāra-āhitānāṃ yathā-pratyayaṃ apy anyaḥ kaścid iha anuṣaṅgī ity abhāva eva apy anyata ity anavasthānān na kasyacid viśeṣaapy anyataḥ pratipattum ayuktam eva. yas tu paraapy anyato gantum ayuktaṃ para-kalpitaiḥ | ’py anyatra a-niścayena pravṛtti-bhedād grahaṇa-a ’py anyatra anyathā-dṛṣṭeḥ, kvacin nityatvaapy anyatra abhāvāt. sāmānyena pradarśane ’py anyatra pramāṇa-a-saṃvādiny an-iṣṭatvāt. kiṃ ’py anyatra sa eva ayam iti bhavati, kiṃ tarhi ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity apy anyathā eva vikalpikā || tasmāt tasya aapy anyathā dṛṣṭā pakṣaś ca ayaṃ kṛta-uttaraḥ || apy anyathā-bhāvaḥ. anena nyāyena sarvatra hetu-

apy SV_11224 SV_15710 SV_01105 PV_04063 V3_02212 SV_03106 SV_14703 PV_04163 SV_07227 SV_00416 V2_05803 PV_03496 SV_02821 PV_02154 V3_06205 SV_02505 PV_03511 PV_03391 HB_00414 PV_02070 VN_02221 SV_12210 PV_02042 PV_02042 PV_04169 SV_09716 V2_07602 NB_03028 V3_08102 V3_08109 PV_03147 SV_08212 SV_15216 V3_09401 SV_17315 SV_12105 SV_11515 SV_01012 V3_11204 V3_10706 PV_02043 PV_03521 PV_03454 SV_16815 SV_15025 SV_12321 SV_17212 VN_00423 PV_03038 V2_06401 V2_06114 HB_04011 NB_03077 SV_01221 V2_09506 SV_04803 V3_06606 SV_00609 V2_06304 PV_03112 PV_03159 HB_03218 SV_02207 V2_08508 SV_02308

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tata eva artha-vipralambhāt. utpanno phala-dāyinaḥ kāryā api na śūdra-ādi-prayoge śeṣavad-asādhāraṇayoḥ sapakṣa-vipakṣayor na yuktaṃ pratiṣidhyate | bruvāṇo yuktam na yuktaṃ pratiṣidhyate | bruvāṇo yuktam -ślokaḥ. yadi bhrānti-nivṛtty-arthaṃ gṛhīte eva svabhāvasya anyatvam. na hi rūpa-rasayor -vāg-ādi-bādhāyāḥ sambhavena tu | udāharaṇam prasaṅgaḥ. tasmād vyañjako na taṃ karoti na liṅgād asattāyām upalabdher abhāvo liṅgād asattāyāṃ sādhyāyām upalabdher abhāvo rūpa-ādāv a-vicchinna-avabhāsinī | vicchinnā -niścaya-ātmakam. tathā hi kasyacin niścaye sāmye ’pi na aparaḥ || kṣayād asṛk-sruto -abhāvena abhāva-siddhiḥ syāt, tad-abhāvo -dravyeṣv api prasaṅgāt. na hi sambandhinā api ca smṛtiḥ | dṛṣṭā tad-vedanaṃ kena tasya anumā bhavet || abhāvād akṣa-buddhīnāṃ satsv -prāptam anupalabdham upalabhyate satsv tasya kiṃ sthiti-hetunā | sa vinaśyed vinā -arthī cet pratipadyeta, tad-a-pratipattāv na syād ity āśaṅkyate vyabhicāraḥ. so tayā vinā | tathā apy anyonya-hetutvaṃ tato vinā buddhir na tāny api tayā vinā | tathā upagama-lakṣaṇāḥ || samudāyasya sādhyatve hetor anvaya-abhāvāt. tathā vaidharmye hetor anvaya-abhāvāt. tathā vaidharmyeṇa hetor anvaya-abhāvāt. tathā vaidharmyeṇa bhavatv a-sparśatvān nitya iti. na, atra na sāmyena na prādhānyena gatiḥ. a-prādhānye asti kalpanā apy atra na asty ataḥ || yady virodhi-rūpa-samāveśena aparāpara-darśane a-kṛtakaṃ satya-artham iti syād vinā ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv -nodanaḥ | vākyaṃ veda-eka-deśatvād anyad a-niścaya-arthatvāt. svayaṃ-kṛtānām ca āśrayo ’nityaḥ. apāye ’sya sambandhasya ātma-darśana-ayoniśo-manaskāreṇa yogāt. tadā ātma-darśana-ayoniśo-manaskāreṇa yogāt. tadā hanta hato ’si, pitṛ-vyapadeśa-nibandhanasya -hetuke || na a-kramāt kramiṇo bhāvo na mano ’ntaram | mano-jñāna-krama-utpattir | sarvathā anyo na gṛhṇīyāt saṃvid bhedo asiddher an-āśvāsaḥ. veda-vat tad-vyākhyānam sarvatra tathā bhavanti iti. tathā śabdānām darśanāt, teṣāṃ ca puruṣa-kṛteḥ. tatra -pūrvakāṇāṃ śabdānām artha-niyamaḥ pratīyeta pratipattṛ-pratyakṣa-upalabdhi-nivṛttāv gauṇo ’nyatra skhalad-gatiḥ || yathā-bhāve śītena virodhāc chīta-vicchede tat-kāryasya dharma-anupalabdhyā vyāpya-abhāvam āha, tadā bhāva iti na bhāva eva ucyate, na itareṇa na ca a-viruddha-vidher anupalabdhāv cet. tathā śaṅkāyām atiprasaṅgaḥ, anyatra cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra bhedo ’bhyupagantavyaḥ, tad-abhāve tasyā viśeṣa-abhāvād a-pūrva-bhāvinaḥ paścād -asiddheḥ. yadi viruddha-kārya-upalabdhyā -ślokaḥ. yadi viruddha-kārya-upalabdhyā tena tāv antāv iti kau smṛtau || prāk paścād yas tathā ucyate | mukhyo gauṇaś ca bhāveṣv iṣṭā eva na punar liṅgatvena eva, tatra kāryaḥ siddhaḥ, a-kāryatve ’-kāraṇāt sakṛd -kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd taj-janyo ’sya svabhāvaḥ, anyathā sakṛd

’py anyathā samito na uparodhī tad-anya-puruṣa’py anyathā syuḥ, śūdra-vipra-abhidhānayoḥ api. anyathā hy asati pratibandhe ’-darśanaapy anyad iti rāja-kula-sthitiḥ || sarvān arthān apy anyad iti rāja-kula-sthitiḥ ||20|| sarvān ’py anyad iṣyate | (56ab) syād etat – nirapy anyad eva parasparam anyatvam. svabhāva-aapy anyad diśā gamyaṃ yathoktayā || tri-kālaapy anyam ity akiñcitkaraś ca apekṣyata iti ’py anyayā anupalabdhyā sādhya ity anavasthānād a ’py anyayā anupalabdhyā sādhyata ity anavasthānād apy anyayā buddhiḥ sarvā syād vitatha-arthikā || ’py anyasya a-pratipatti-darśanāt. tat-svabhāva’py anye na eka-strī-niyato madaḥ | te na ekasyāṃ ’py anyena anupalambhena sādhanīya ity apy anyena anye samānā nāma. tadvanto nāma syuḥ, apy anyena ced imām || mālāṃ jñāna-vidāṃ ko ’yaṃ apy anyeṣu hetuṣu | niyamaṃ yadi na brūyāt apy anyeṣu hetuṣv asya abhāve na bhavati iti tadapy anyair a-śaktāḥ sthiti-hetavaḥ || sthitimān apy anyo na pratipadyeta iti. tattva-rakṣaṇa’py anyonya-vyatirekī dharma-dvaya-avatāro vastu’py anyonya-hetuke || na a-kramāt kramiṇo bhāvo apy anyonya-hetutvaṃ tato ’py anyonya-hetuke || ’py anyonyasya viśeṣaṇam | sādhyaṃ dvayaṃ tadā ’py anvaya-gatiḥ, asati tasmin sādhya-abhāve hetv apy anvaya-gatiḥ, asati tasmin sādhya-abhāve hetv apy anvaya-gatiḥ. asati tasmin sādhya-abhāve hetv apy anvayasya a-prādhānyād iti cet, iha tu ’py anvayasya vyatireka-vyāptāv asti, yathā – apy anvayi-vijñānaṃ śabda-vyakty-avabhāsi tat | ’py anvayinos tayor darśanāt. na ca tatra tanapy anvayena. yo hi yena a-vyāptas tatra tadapy aparasya asya sarvasya abhāvāt. evaṃ tarhi sā apy aparo ’bravīt ||330|| anyas tv apauruṣeyam apy apahnotṛ-darśanāt. niṣṭhā-āgamanasya aapy apāyaḥ, anyathā an-āśritaḥ syāt. tato na apy apārthako vacana-udāhāraḥ. tasmād vipakṣe ’apy apārthako vacana-udāhāraḥ. tasmān na asya api apy apāvṛtti-prasaṅgāt. vacana-sarvajñatvayor apy apekṣā a-viśeṣiṇaḥ | kramād bhavantī dhīḥ apy apekṣā-prasādhanī || ekatvān manaso ’nyasmin ’py apoditaḥ || yeṣāṃ ca yogino ’nyasya apy apauruṣeyaṃ sampradāya-a-vicchedād āgatam, apy apauruṣeyatve ’py ubhayaṃ syād iti. bhavatu apy apauruṣeyatve katham idānīm apauruṣeyam aapi. apauruṣeye tu vidyamāno ’py artha-niyamaḥ apy abhāva-asiddheḥ. tatra upalabdhi-lakṣaṇa’py abhāva-ākhyāṃ yathā-kalpanam eva vā | kuryād apy abhāva iti. etena tat-kāryād api tad-viruddha apy abhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ apy abhāva eva, yena bhāvo ’bhāvo vā dvitīyam apy abhāva-gatiḥ. rāga-ādīnāṃ vacana-ādeś ca apy abhāva-niyama-abhāvāt. vṛttaṃ pramāṇaṃ apy abhāva-niyama-abhāvāt. vṛttaṃ pramāṇaṃ apy abhāva-prasaṅgāt. sa ca ekasmād bhedas tadapy abhāva-prasaṅgāt. sa ca tad-dhetur vā apy abhāva-siddhiḥ tat-kāraṇa-upalabdhyā kiṃ na apy abhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na apy abhāvaś cet sa eva anityatā na kim | ṣaṣṭhyapy abhāvasya upacārataḥ || saṅketa-anvayinī apy abhāvasya pṛthak sādhyatve sambandhaapy abhāvāt. kāryasya ca sva-kāraṇam antareṇa apy abhāvāt. nanv araṇi-nirmathana-ādiṣv asaty apy abhāvāt. sa tat-pratiniyato ’nyatra kathaṃ

apy V2_08703 PV_03213 VN_04102 PV_02001 PV_03031 SV_05106 SV_15517 PV_03226 HB_03515 PV_04102 V3_03208 VN_01515 VN_06115 SV_16923 SV_15716 VN_01302 SV_14808 PV_02169 SV_10018 V2_08304 SV_06004 SV_06003 SV_13806 SV_04629 VN_02718 SV_07130 SV_03219 HB_00907 VN_04802 SV_00518 V2_06011 SV_03717 PV_02095 V3_10901 V1_04001 VN_01416 V3_11611 NB_02048 PV_03509 V1_00604 SV_17212 VN_04612 V1_01710 PV_03349 PV_03018 V2_04607 V2_04806 PV_04140 V3_00308 NB_03048 PV_03420 SV_10609 V3_06809 PV_03370 V2_06810 VN_04210 PV_03515 SV_09114 V3_12208 PV_04240 PV_03257 PV_04022 SV_15309 SV_03502 PV_03139

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taj-janyo ’sya svabhāvaḥ, anyathā sakṛd -pratibhāso hy upaplavaḥ || tatra ekasya a-prasaṅgena vā a-tan-nāntarīyakasya arthakriyā-sthitiḥ | avisaṃvādanaṃ śābde | artha-bhrāntir api iṣyeta sāmānyaṃ sā -bhāva-utpatter vibhramasya ca a-viśeṣe -vidhāni iti teṣv api prasaṅgaḥ. tadvad eṣām a-darśane || guṇa-pradhāna-adhigamaḥ saha ca yathā anupalambhe bādhāyā bhāva-sambhave pṛthak-kṛtaḥ | anumāna-a-bahir-bhūto -arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto viśeṣa iti. nanu sarvatra sarvasya sattve pareṇa coditaṃ doṣam an-uddhṛtya, bhavato yato lokāt pratītiḥ syāt. api ca, svayam ca kathaṃ bhedaṃ pratipadyemahi. yo ātmano ’nvayād aikyam iti cet, sukha-ādiṣv ity uktam abhāvo bhavati ity api ||278|| yad atiśayato na cet || bhūtānāṃ prāṇitā-a-bhede iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā pradarśya ayaṃ vṛkṣa ity api bruvāṇo ’yam na a-samānaḥ, yasmāt tatra api taruḥ | ayam -bhede ’pi nāma-sāmyād eka-viṣayatvam janya-janakatvena an-upakārāt. tato lakṣaṇam -sādhanāya uttarāṃ pratijñām āha iti tad eva. sā ca na āśraya-āyattā nityatvāt. sā nanu ca vācya-viśeṣa-abhāvāt saṅketa-bhedo āvaraṇam, tad-avasthe tasminn āvaraṇasya teṣāṃ vacanānāṃ pratītiḥ, na viparyayo na niṣedhasya anupalabdhi-rūpatvāt. tatra niṣedhasya anupalabdhi-rūpatvāt. tatra teṣāṃ ca niḥ-svabhāvatva-prasaṅgāt. tasya -ādiṣu | saṅkhyā-ādi-yoginaḥ śabdās tatra sandeha-hetutvam unneyam. rāga-ādīnām tad-dhiyoḥ | (54ab) na hi bhinna-avabhāsitve -vivekā muṣṭiḥ, prasāritānām a-muṣṭitvāt, na vṛtti-vyatireka-asiddhes tatra prāṇa-ādīnām -lakṣanā saṃśaya-hetuḥ. pramāṇa-nivṛttāv tau pṛthak katham || krameṇa anubhava-utpāde tad-dhetutve samaṃ dvayam ||3|| pratyakṣam pratīyeta api. apauruṣeye tu vidyamāno paśyāmaḥ, na apy eṣām ekāntena śravyatā, na -nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede tathā | artha-sthites tad-ātmatvāt sva-vid an-arthakam || a-pravṛttir a-sambandhe ’rtha-adhyavasāyena pravartanād bhrāntir -pratibhāsa eva artha-sādhanam, niruddhe sva-dharmi-vacanaṃ tataḥ || nanv etad tasyā vastu-vṛtti-niyama-abhāvāt. san khalv etal-lakṣaṇa-yoge ’pi yaḥ sādhayitum iṣṭo -ākāreṇa kathaṃ bhavet || vajra-upala-ādir iti śakyaṃ vaktum. a-samprāpta-niruddhayor iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor na tad bhavet || an-artha-ākāra-śaṅkā syād tad-abhāve ’sya idam iti na sidhyati. na sarvatra nirarthakaḥ kvacit prakaraṇe tasya bahir-aṅgo ’ntar-aṅgikām || bāhyaḥ sannihito na tatra api deśa-ādīnāṃ pratiṣedho na tathā hy a-sakala-vyakti-bheda-vyāpino syād a-dṛṣṭeṣu saṃśayaḥ || a-vyakti-vyāpino niyamād akṣa-cetasaḥ | sukha-ādy-abhāve śabda īdṛśaḥ | sarve ’nityā iti prokte pratipāditaṃ ca etat, kvacit tathā-dṛṣṭānām ca vyavasthāpyate, asad-artho krama-grahaṇaṃ bhavet || yo ’-grahaḥ saṅgate

apy abhāvāt. sa tat-pratiniyato ’nyatra kathaṃ apy abhāvena dvayam apy avahīyate | tasmāt tad apy abhidhānaṃ parājaya-sthānam uttara-vādino ’pi ’py abhiprāya-nivedanāt || vaktṛ-vyāpāra-viṣayo apy abhiplavāt || artha-rūpatayā tattvena abhāvāc ’py abhimata-arthakriyā-yogya-a-yogya-utpatter apy abhimata-arthavattā pauruṣeyī ca syāt pramāṇaapy abhimato yadi | sampūrṇa-aṅgo na gṛhyeta ’py abhyupagamya prayogaḥ saṃśayitasya an’py abhyupāyaḥ prabādhanāt || anyathā ’py abhyupāyaḥ, bādhana-abhyupagamāt. anyathā ’py ayaṃ tulyo doṣaḥ. na hi sattve kaścid viśeṣaḥ. ’py ayaṃ doṣa iti bravīti, yathā bhavāṃś cauraḥ apy ayaṃ na sarvatra prasiddhim anusarati. yasmāt ’py ayaṃ nāma-bheda-anvayo loke pratīti-bhedaḥ so apy ayaṃ prasaṅgaś caitanyeṣu ca. na ca ghaṭaapy ayaṃ bhāvasya abhāvo bhavati ity āha. tad api ’py ayaṃ bhedo yad āśrayaḥ | tan nirhrāsa-atiśaya apy ayam akiñcitkaraḥ kim ity apekṣyata iti apy ayam akiñcitkaraḥ kim ity apekṣyata iti apy ayam eva ity ubhayīṃ gatiṃ na ativartate. apy ayam eva iti prasaṅgo na nivartate ||118|| apy ayuktam. ghaṭa-ādiṣv api prasaṅgāt. tatra apy ayuktam. tasmān na jātau śabda-niveśanaṃ apy ayuktam. na hi pratijñā pratijñā-sādhanāya apy ayuktā eva bheda-a-bheda-vivecane ||145|| ’py ayukto dvayor eka-abhidhānāt. tathā ca apy ayogāt. na api vināśa-hetunā bhāva-abhāvaḥ apy artha-a-pratītiḥ sāmarthyāt. na hy atra apy artha-antara-niṣedhe kārya-kāraṇayor anapy artha-antara-niṣedhe sādhye kārya-kāraṇayor apy artha-antara-svabhāvatve ’tiprasaṅgaḥ. tathā apy artha-antaraṃ yadi || guṇa-dravya-a-viśeṣaḥ apy artha-antaratvād a-gatir vacanād anumāna’py artha-antaram eva rūpaṃ nīlasya anubhavāt apy artha-antaram, pṛthak-svabhāvena anupalabdher api. artha-antarād a-kārya-bhūtād asiddheś ca. na apy artha-abhāva-asiddher iti. tri-rūpa-liṅga’py artha-artha-manasor ayam | pratibhāsasya apy artha-avisaṃvādād eva pramāṇam. sa ca ’py artha-niyamaḥ kathaṃ vijñeyaḥ, svabhāvaapy artha-pratyāyane kaścid atiśayaḥ. na dharma’py artha-bheda-kalpanāyām atiprasaṅgaḥ. sarvaapy artha-vin matā || tasmād viṣaya-bhedo ’pi na ’py artha-sambandha-vad yadi | atīta-anāgataṃ apy artha-sambandhena tad-avyabhicārāt pramāṇam. ’py artha-sādhane vastuni tasya a-nirodhāt tataś apy artha-siddhaṃ satyaṃ kecit tu dharmiṇaḥ | apy arthaḥ pratīty-apekṣaḥ sādhanam. na asan ’py arthaḥ pratyakṣa-anumāna-pratīti-sva-vacanair apy arthaḥ sthiraḥ so ’nya-anapekṣaṇāt | sakṛt apy arthayos tasya an-apāyāt. vastu-viparītaapy arthayos tasya an-apāyāt. vastu-viparītaapy arthavati cetasi | atīta-artha-grahe siddhe apy arthavattā. arthebhyo jñāpana-icchā, tayā apy arthavattvāt. tasmād atra eva asya ’py arthas tāṃ vibandhuṃ hi na prabhuḥ | dhiyaṃ apy arthasya. sambandho niṣidhyata iti cet. nanu ’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, ’py arthāḥ santi taj-jāti-bhāvinaḥ | kvacin na ’py arthāc ca jātes tac chakty-asiddhitaḥ || ’py arthāt tan nāśa-dhīr bhavet || an-uktāv api apy arthānāṃ punaḥ kathañcid anyathā-bhāvaḥ, ’pi, arthānāṃ saṃsarga-bheda-abhāvāt. tasya ’py arthe kvacid āsakta-cetasaḥ | saktyā anya-

apy V1_04303 SV_10908 SV_16711 SV_10306 V2_06512 PV_03034 SV_07912 PV_04193 V2_05014 V3_01707 SV_11605 PV_02045 PV_04017 V3_00905 PV_04087 V3_02608 V1_01510 VN_03713 SV_12819 VN_00901 VN_04906 VN_03707 HB_03403 SV_14408 V3_13709 V3_09309 SV_07109 PV_03213 SV_02410 PV_02020 SV_07803 V3_05708 V3_12204 SV_10116 HB_03816 V1_02511 VN_00920 HB_00505 V3_03510 V1_01602 NB_03065 V1_04109 V3_00507 V2_09606 SV_01312 V1_02512 V3_00501 V3_11601 NB_03104 V1_04103 NB_03056 VN_06207 PV_04219 HB_01612 SV_08721 PV_03450 SV_08310 SV_08314 V3_07307 PV_03467 SV_07825 SV_03306 SV_15028 SV_02324 V2_08804

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ātma-vedanam ||57|| ity antara-ślokāḥ. bāhye -vyabhicārasya pratyakṣa-anumāna-a-gamye na artha ity atra kā pramā ||318|| kvacid -cetanānām abhyudaya-hetutā iti, pratyakṣe -cetanānām abhyudaya-hetutā iti. pratyakṣe -bhedād bheda-upacārataḥ || atīta-anāgate katham idānīṃ pācaka-ādiṣv a-bhinnena vinā iti vā yathā || pratiyogi-vyavacchedas tatra vā yathā ||12|| pratiyogi-vyavacchedas tatra -pratiniyamayor virodhāt. sāmānyena vihiteṣv -abhāvād a-sambandhino ’-vācyāḥ syuḥ. tatra sandhāne ko virodho ’ntya-cetasaḥ | tad yad || sādhyasya eva abhidhānena pāramparyeṇa na -abhidhānāt pakṣa-uktiḥ pāramparyeṇa na || svayam-iṣṭa-abhidhānena gata-arthe atra svayam-iṣṭa-śrutibhyāṃ gata-arthe jaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino iti na pṛthaṅ nigrahasthāneṣu uktā iti, tad tāvad ayam a-doṣa eva. pṛthag a-samarthānām -bhedaḥ. sidhyaty evam artha-antaram, tathā pṛthag vācyaṃ syād iti. hīnam anyatamena vastunā anaikāntika-codanā iti, tatra kāraṇa-vyāpakayor yady abhāvaḥ parasya anyathā atiprasaṅgāt. pāramparyeṇa upakāre mayā āgamitam āgamam adhyupekṣya | tasya etena tad-avasthā-nivṛttir vyākhyātā. yo sambhavati, tasya a-janyatvāt tad-abhāve || tatra ekasya apy abhāvena dvayam svabhāva idānīṃ katham avinābhāvaḥ. svabhāve -sādhanam || tasya eva vyabhicāra-ādau śabde sarvatra sarva-ākāraḥ syāt. tathā ca gām dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatve syāt, na anumāna-siddhaḥ. tasmād a-vyatireke upalabdhi-lakṣaṇa-prāptānāṃ vastuto -ādīnām api tal-lakṣaṇatvaṃ syāt, na hi teṣv tad-bhogasya a-pratyakṣatvād asiddheḥ sato na eva kaścit kvacit kathañcid anupalabdho dhūmasya tat-kāryatvam iti. anupalabdhāv ’pi tasmiṃs tat-siddhatām āha – yatra nanu sā vyaktir buddhir eva. tad-upādhiḥ so tad-āpāta-deśa-vibhrame. dharmy-asiddhāv -vyāhṛtam. anyena api saṃvedana-upalambhe so sarvo ’bhyupagantavyaḥ, na vā kaścid iti. na ātmani pratipannaṃ syāt, na anumeyatvam. yā sarvatra nivṛtty-asiddher a-gamakatvam. yā a-bhogatvād anya-bhoga-vat. liṅga-ayogād ato niyata-prāptir iti dur-nivāraḥ. nanu tathā na vyatiricyate. na tatra anveti, eka-ātmany na vyatiricyate. na tatra anveti. eka-ātmany prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato api rūpasya an-uktau sādhana-ābhāsaḥ. uktāv atha tad upakṣepam abhyupagacchaty eva, tadā | sādhye ’nuvṛtty-abhāvo ’rthāt tasya anyatra vidmaḥ – ta ete kārakā iti. satyam, idam a-kārakatvaṃ ca iti vyāhatam etat. bhedo dhīr vetti na aparā | ālambamānasya anyasya sa teṣām a-bhinnaḥ svabhāvaḥ. eka-sannidhāne ’sti. viśeṣo ’-bheda-hāneḥ. sa ca tatra tathā ca pūrva-vad abhidheyaṃ kim dṛṣṭā na hi kvacit | viśeṣaḥ so ’nya-dṛṣṭāv na dṛśyata iti pratisamādadhīta tasya -abhāvāt tu saṅketa-bhedo na syāt. tad śabdeṣv etad asti. nanv evaṃ-vidho ’nyatra -ādeḥ śālūka-ādiḥ. tatra api tathā-abhidhāne -ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāne

’py arthe tato ’-bhedo bhāsamāna-artha-tad-dhiyoḥ ’py arthe pratipattes tad-āśrayatvāt tad-anyaapy arthe pratyāsatti-viprakarṣa-rahitasya agni’py arthe phalasya ānantarya-abhāvād a-tat-phala’py arthe phalasya ānantarya-abhāvād a-tat-phala’py arthe sāmānya-vinibandhanāḥ | śrutayo apy arthena vācakaḥ | (157ab) pācaka-pāṭhakaapy artheṣu gamyate | tathā prasiddheḥ sāmarthyād apy artheṣu gamyate | tathā prasiddheḥ sāmarthyād apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva apy arthair eva saha utpāde (232a) apy arhataś cittam a-sandhānaṃ kuto matam || apy alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam apy alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam ’py avadhāraṇe | kṛtya-antena abhisambandhād ’py avadhāraṇe kṛtya-antena abhisambandhān mā ’py avadheya-vacaso loke. artha-jñānaṃ ca nāma apy avayava-antara-vādino ’yuktam. yo ’vayavaapy avayavānām upakāra-viśeṣād atiśayavatāṃ kārya apy avayavī na sidhyati. yathā-pratyayaṃ saṃskāra apy avayavena nyūnam. yasmin vākye pratijñāapy avaśyaṃ saṃśaya-hetutva-mukhena eva apy avaśyam abhāva-niścaya iti darśana-artham ete ’py avaśyam ayaṃ vikalpo ’nveti, sa kim upakāro apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda’py avasthiteḥ | na sthitiḥ (145bcʼ) atha api apy avahīyate | tasmāt tad eva tasya api tattvaṃ ’py avinābhāvo bhāva-mātra-anurodhini | (39ab) yo ’py avyabhicāriṇi | doṣavat sādhanaṃ jñeyaṃ apy aśva iti pratīyāt. aśva-sthita-ātmanā ’py asaj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi’py asataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt ’py asattva-rūpā a-pravṛtti-yogyatvāt. tasyā apy apy asatsu liṅgini jñānam iti. niścita-grahaṇaṃ ’py asad-a-viśeṣāl laiṅgika-upabhogasya ca a’py asad-vyavahāra-viṣaya iti cet, sarvasya sarvaapy asad-vyavahārasya upalabdhi-lakṣaṇa-prāptaapy asādhāraṇatvād anumāna-abhāve śābda’py asiddha eva. na vyaktir buddhir artha-ātmā apy asiddhaḥ, yathā sarvagata ātmā iti sādhye ’py asiddhaḥ saṃvedanaṃ na sādhayati ity apy asiddhy-ādayaḥ, yady evam idam api syān na vā apy asiddhi-yojanā – tathā sapakṣe sann asann apy asiddhi-yojanā tathā sapakṣe sann asann ity’py asiddhir eva, yathā uktaṃ prāk. tatra ca apy asiddhir hetoḥ pratijñāyāś ca abhyupeta-ādiapy asiddheḥ. ata eva anvaya-vyatirekayoḥ apy asiddheḥ. na api sa-ātmakād an-ātmakāc ca ’py asiddhau sattā-vyavahāra-a-yogyatvāt. tasmān apy asiddhau sandehe vā pratipādya-pratipādakayoḥ. apy asāv uttara-a-pratipattyā eva tat-sādhane apy asau samaḥ || a-sādhyād eva viccheda iti apy asti – svabhāvas teṣāṃ kārya-kriyā-dharmā. ’py asty a-kriyātaś cen na kuryuḥ sahakāriṇaḥ | (1 apy asty avaśyam idaṃ dvayam || atha na utpadyate ’py asti iti. a-vaikalyāt kāraṇasya eko ’pi apy asti iti na eka-sthitāv api tasya apāyo ’sti. apy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ apy asti iti syāt sva-dhī-gatiḥ || tasmād apy asty eva āśraya-indriya-saṃyoga upakāraka iti apy asty eva. tathā hi bheda-antara-pratikṣepa-aapy asty eva dharmas teṣām api saṅketa-balād ’py asty eva sva-bīja-prabhavāt svabhāva-bhedaḥ, ’py asty eva sva-bīja-prabhavāt svabhāva-bhedo

apy PV_03436 SV_04816 SV_07423 V2_06414 V3_12107 PV_03036 V3_12702 V2_08507 SV_13619 V1_01112 PV_03233 V1_02404 PV_02250 SV_03625 V3_02309 PV_02041 V3_11608 SV_07126 PV_04022 VN_05420 V2_04814 SV_04406 V3_03105 SV_06711 SV_14406 SV_14914 V1_03510 V3_00204 SV_01614 SV_08125 SV_10906 PV_03114 SV_13706 SV_08015 PV_02255 PV_03244 SV_06412 PV_03492 SV_16518 SV_09614 V3_07706 HB_03514 V1_03512 V2_06901 V2_08811 PV_02018 V3_09702 VN_05715 SP_00013 V2_07210 SV_16613 SV_16603 V1_02311 V3_08807 NB_03047 SV_00913 PV_03484 SV_01309 PV_04242 PV_02236 SV_07104 V3_08708 V3_01708 VN_00910 PV_03319

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-viniścayaḥ | tasmād a-doṣa iti cen na arthe sa ca a-bhinnas tad-anyeṣv iti jāti-dharmo vijñāna-hetutvaṃ gotva-ādiṣu pradīpa-āder eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv iṣṭā. abhāva-pratiṣedho hi bhāvo ’saty sadā | siṃhe māṇavake ca iti ghoṣaṇā na asti ity abhidhātari kaḥ prastāvaḥ śaśo upalabhyate, tat tasya kāryam. tac ca dhūme lokaḥ kāryatāṃ prajñāpayati. sā varṇeṣv -bhede ’pi tad-akṣa-a-gocaratvataḥ | spṛśato citra-ābhāḥ kādācitkasya gocaraḥ || yady sukha-ādaya iti cet, na, tvat-pakṣe nir-vedo dveṣa īdṛśaḥ || na vairāgyaṃ tadā -a-bhedād anyatra eka-vacanam iti cet. iha -arthasya śāstrasya upagamād anyatra buddhitaḥ || yādṛśy ākṣepikā sā āsīt paścād katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād -karaṇād gatimato dravyasya kaścit sthāpako siddhau cet tasya śaktatā || uktam atra vinā na api tat tasya anubhāṣaṇīyam, na ca idam na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity -pratīti na virudhyante. dharma-dharmi-bhedo chuddhi-vādinaḥ śāstrasya sva-vacanena -anya-sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. na an-upakārāt tena na apekṣyante kathañcit. na -niyamāt phala-svabhāva-niyamaḥ. ākasmikatve hi viṣaya-lakṣaṇam iti na kvacid anubhavo na cet, uktam atra āgama-prāmāṇya-cintāyām. na sa-apekṣya-siddhyā prasiddhir ucyate. kim vyañjakatve ’-vikāriṇaḥ | na apekṣa-atiśaye anumānatā | buddher a-gatyā abhihitā parokṣe sa vāñchati | tad-upādhi-samākhyāne te hi tatra upayogi yuktam. tad-atiśaya-upayoge karmaṇi na kartari iti sambaddha-sambandho tādṛśaḥ | ātmīyam eva yo na icched bhoktā hetur indriya-jā matiḥ | tato ’nya-grahaṇe syuḥ. rūpa-antaratve ca bhedasya tato ghaṭanaṃ ca nirākṛtam || vicchinnaṃ śṛṇvato upalīyante. yathā ayaṃ tat-sādhana-sambhave -vācā ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra -vācā ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra a-bādhita-viṣayatvaṃ hetu-lakṣaṇam, bādhāyām anyasya kasyacit. pratyakṣa-prativedyatvam na atipatati, tan-mātra-lakṣaṇatvād anyeṣv an-anumānam eva ity avyabhicāraḥ. na siddhe viśeṣaṇam | a-bādhakam asiddhāv siddhe viśeṣaṇam | a-doṣa-kṛd asiddhāv ca ākṣepāt. viṣaya-ajñānena uttara-ajñānam tad-a-darśane | a-paśyan kāryam anveti vinā 0|| ity antara-ślokāḥ. eka-deśa-avisaṃvādanam prāptaṃ nirarthā apauruṣeyatā ||315|| tulye -ādi-viṣayaś ca. te punaḥ sva-viṣaye sārūpyam apy a-tad-ātmanaḥ prāk paścād iti. pratibandhād atiśaya-pratipattau tasya -aṅga-vad iti. atra ātma-arthā ity an-uktāv a-viparyāsa-samudbhavān na doṣaḥ. asaty tasya api vācyam anyasya darśanam || smṛter syāt. na anumeyatvam, tasmād a-darśane sandigdhaṃ vinivartanam | astu nāma tathā -bījaṃ tat tad-avasthaṃ vyavasthitam | yatne vyavasthāpyante. tad ayaṃ kuṇḍa-ādīnām tad ayaṃ kuṇḍa-bhūtala-ādīnām ca deha eva pratyayaḥ, na ghaṭe. yathā ko na sidhyati. tatra punar idam an-icchato -saṃsthitiḥ | bhāveṣu bhinna-abhimateṣv

’py asty eṣa sarvadā || kasmād vā anubhave na ’py asti. tan niyata-abhyupagamaṃ niyata-codanaṃ apy asti. tejaḥ-saṃskāra-apekṣiṇaḥ cakṣuṣo ’rthaapy asti, na ca te na santy eva. tatra api sati apy asti, bhāva-pratiṣedhas tu na sambhavati ity apy asti laukikī || yatra rūḍhyā asad-artho ’pi ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ apy asti. sā eva ca anyatra api tad-āśrayaḥ, na ’py asti sā buddhiḥ (10abc) ko hi indriya-aapy asti sitatva-ādir yādṛg indriya-gocaraḥ | na ’py asti sukha-ādi-saṃvedanam iti darśanaapy asti sneho ’vasthā-antara-eṣaṇāt | dveṣasya apy astu. tad ayaṃ nir-vastuko niyamaḥ kriyamāṇaḥ apy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ apy astu tādṛśī | taj-jñānair upakāryatvād uktaṃ apy astu. na, a-sambandhād ity uktam. tasmāt ’py astu. sāmānyasya a-kriyasya kiṃ-lakṣaṇāṃ apy asmāt kṛtakaḥ śabda īdṛśaḥ | sarve ’nityā iti apy asmābhir anujñāyate, sarvaṃ prāk sakṛd apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na ’py asya. aneka-artha-bheda-sambhave tad-ekaapy asya arthasya pratibādhanāt. lobha-ādi-mūlo apy asya āyāsasya kiñcit sāphalyam. kevalam anena apy asya idam iti sambandham arhati, tasya ’py asya ukto doṣaḥ. pratighāta-ātmatā-hetuapy asya kaścit, tatra api grāhya-grāhaka-lakṣaṇa apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. apy asya kāraṇam asti iti. na tv evaṃ-bhūtam iti. ’py asya kṣaṇikatvāt kriyā kutaḥ ||161|| karma’py asya gocare ||216|| tasya ca asya evaṃ’py asya ca na sidhyataḥ || sattā sva-kāraṇa’py asya tadvat prasaṅgaḥ. tasmād atiśeta eva a’py asya na asti ity a-sambandhān na śabda-jñānaapy asya na vidyate || ātmā api na tadā tasya ’py asya niyata-grāhyatā matā || tad a-tulya’py asya bheda iti bheda-upādhitvād dravya-antara ’py asya yady a-vicchinna-vibhramaḥ | hrasva’py asya viśeṣas tathā anyasya api syād ity anapy asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram apy asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram apy asya sāmarthyāt. tathā ca yathā anupalambhe apy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ apy asyāḥ, tad-vyatikrame ca niyama-ayogāt. apy ākāra-bheda eva tad-a-tattve nibandhanam, api apy ākāśa-āśraya-vad dhvaneḥ || asiddhāv api apy ākāśa-āśraya-vad dhvaneḥ ||75|| asiddhāv api apy ākṣiptam eva. na hi viṣayam a-jānann uttaraṃ apy ākhyātṛbhir janaḥ || darśana-a-darśane muktvā apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana’py āgama-vāde pramāṇa-balād āgamasya kvacid ’py āgamam apekṣya eva sādhakāś cet. an-āgamād apy ātma-a-pracyuteś caitanyasya katham iti cet, apy ātma-antaratve tad eva vastunas tādātmyāt apy ātma-arthatā sādhyā. tena na ukta-mātram eva apy ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa apy ātma-vit siddhā jñānasya anyena vedane | ’py ātmano nivṛtty-asiddheḥ, tan-nivṛttau kvacin apy ātmā na a-nairātmyāt prasidhyati || yena asau ’py ātmīya-vairāgyaṃ guṇa-leśa-samāśrayāt || apy ādhāra-bhāvo badara-ādiṣu janana-śaktir eva apy ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. ’py āyātam, yasya idaṃ sāmarthyam upalabdhiapy āropeṇa vṛttitaḥ || kā artha-saṃvid yad eva

apy V1_02114 V1_04007 SV_13027 V3_05109 SV_15806 SV_13105 V3_05205 V3_01904 PV_04030 SV_11626 HB_01614 V2_09708 V3_11812 PV_02123 SV_01620 V3_01202 PV_04029 V3_01403 V3_10105 V2_07213 SV_16420 SV_16915 PV_03474 PV_03294 PV_03351 V1_03709 SV_03414 SV_00525 PV_03294 PV_04148 SV_12108 SV_08207 PV_02154 VN_02607 SV_14008 V2_05903 SV_11801 PV_02172 SV_08723 VN_01802 SV_02918 V3_01710 V3_01605 V3_13011 SV_06613 VN_02224 SV_00908 V3_10908 SV_17211 SV_12229 SV_11218 VN_06116 SV_15808 V3_10403 VN_00806 V1_03112 V1_03214 SV_11723 V1_01905 SV_13827 SV_13321 SV_10215 SV_10117 SV_10115 SV_12009

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ca paryanuyuktā hetu-prakṛtim eva te grāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya -vaiguṇya-tāratamya-bhedena atiśāyayed -utpādana-vaiguṇya-tāratamyena atiśāyayed śabdasya anyataḥ svarūpa-pariṇāmo vyaktir na yathā-svabhāva-vṛttaya eva syuḥ. tat saty bhāvā yathā-svabhāva-vṛttaya eva. tat saty -arthā. tatra sarva-anya-iṣṭa-nirākaraṇe -arthavan mataḥ || sarva-anya-iṣṭa-nivṛttāv 233|| śrūyata etan nityā jātir āśrayitā ca na eva antya-avasthāyām utpanna āhosvit prāg iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad ātmā iti na tasya sad-asattva-pratītiḥ. yad -sthiteḥ || viśeṣasya a-svabhāvatvād vṛddhāv khalv api kaścic caitanyam an-upalabhyamānam sādhya ātma-arthatvam. tad an-uktam artha-ukta-vādy-abhyupagata-grahaḥ | an-ukto eṣāṃ sādhana-vaiphalyam. tasmād an-ukto evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya yuktam etat, kiṃ tu tathā prasiddhāv saha sambhava-a-virodhād ity apy uktam. na kaścid dviṣṭa-a-jña-dhūrtānām anyatamaḥ syād | dṛṣṭānta-antara-sādhyatvaṃ tasya | nīla-dvi-candra-ādi-dhiyāṃ hetur akṣāṇy ’nyādṛśo ’pi vā | jñānasya hetur artho ’nyādṛśo ’pi vā | jñānasya hetur artho abhidheyaṃ tat kathitaṃ tad eva pācakatvena vyāpya-abhāvam āha – tadā abhāvo timiram upaghāta-upalakṣaṇam || mānasaṃ tad | tathā sva-dharmiṇā anyasya dharmiṇo kramam | vaktuṃ samarthaḥ puruṣas tathā anyo nanu tad eva idaṃ cintyate kathaṃ teṣv | te na ekasyāṃ na tīvraḥ syād aṅga-rūpa-ādy saṃśayitaḥ syāt. jāḍyāt pratipadyeta paurvāparyeṇa cintyatvāt. tathā bhedasya sāmagrī-pariṇāma-apekṣatvāt syād vyabhicāro sādhana-apekṣaṇāt. tulyam indriya-ādiṣv ’pi na an-uṣṇo ’gniḥ kadācana | tathā iha bhedasya api bhāvāt. tasmāt kaścid a-kārako iti cet, tat tulyaṃ pakṣa-dharma-vacanasya svabhāvena grahaṇaṃ tad eva upakāratvena -hetuḥ, api tu prakaraṇa-sāmarthya-ādikam tad-abhāve bhāvāc ca. tathā śrāvaṇa-ādy ekatra a-sambhavaḥ, tathā tad-abhivyāptayor 136|| yathā hy ekas tasmād bhinnas tathā anyo nakha-capeṭa-śastra-prahāra-ādīpana-ādibhir atra yathā rakto bravīti tathā virakto tatra yathā rakto bravīti, tathā virakto vivakṣayā sa tāṃ kadācit kvacin nivedayed yadi puruṣāḥ śaktāḥ syur idānīntanā -āśrayān mithyā-arthatā tathā satya-arthatā ity ukte sa taṃ pratibrūyāt, bhavān buddhi-hetur vaktā syāt tat tulyaṃ śrotary asattā eva sarvatra utsāditā bhavati. tathā ātapa-sparśa-ādayaś ca eka-indriya-grāhyatve hi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam tasya eva bhedakasya sādhakatamatvāt. satsv abhāva-prasaṅgāt. atīndriyatvād a-pratibhāse (19abc) pratyakṣam iti vartate. mānasam abhāvāt. tad etac chabdeṣv api tulyam. tatra bhavet ||257|| tāni pratiniyata-śaktīny phalatvāt pramāṇānām. na hi pravṛtti-niṣedhe viṣaye. asan-niścaya-phalā api sā. asattāyām śabda-vyavahārān nivartayati. tena yā api iṣṭā kartṝṇām a-smṛteḥ kila | (239ab) yā

’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tadapy ālokasya darśanād an-ālokasya vā rūpasya api. āvaraṇa-bhedena śabda-ādau śruti-māndyaapi, āvaraṇa-bhedena śabda-ādau śruti-māndyaapy āvaraṇa-vigamanam. kiṃ tu tad-viṣayā pratītir apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ. na ca apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca ’py āśaṅkā-sthāna-vāraṇaṃ sva-vṛttau svayaṃapy āśaṅkā-sthāna-vāraṇam | vṛttau svayaṃ śruteḥ apy āśrayeṇa saha naśyati iti. kevalaṃ nityeṣv apy āsīt. āsīt, a-pracyuta-utpanna-sthira-ekaapy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ apy āha – yadi na sa-ātmakaṃ jīvac-charīram, apy āhito yadā | na apekṣeta punar yatnaṃ yatno api icchann a-darśanād vacana-āder vyāvṛttim āha. api icchayā vyāptaṃ sādhyam iti darśana-artham ’pi icchayā vyāptaḥ sādhya ātma-arthavan mataḥ || ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś api icchā-kṛtatvād ity ukta-prāyam. sādhyaapi icchāyā a-nivāraṇād anyathā api loke api itara-sāmānya-siddhir viśeṣa-a-sambhavasya api ity an-āśvāsaḥ. tasmān na apauruṣeyād api ity anavasthitiḥ || ity arthasya dhiyaḥ api ity ayam || pāramparyeṇa hetuś ced indriya’pi ity arthasya iṣṭā prameyatā || yathā ’pi ity arthasya iṣṭā prameyatā ||42|| yathā api ity alam a-pratiṣṭhair mithyā-vikalpaiḥ. ’pi iti. iyaṃ pratiṣedha-viṣaya-anupalabdhiḥ api ity eke teṣāṃ grantho virudhyate | nīla-dvi’pi iti kathyate || sarva-sādhana-doṣeṇa pakṣa ’pi iti kaścana ||240|| tasya api tad eva uttaram, api iti. cintitam etad yathā na teṣu sambhavati. api iti cet || na sarveṣām anekāntān na ca apy aapi iti cet, tathā api kiṃ sāmānyasya api iti cet. tena eva saṃśayo ’stu. na ca ’pi iti cet, na, kārya-kāle ’bhāva-pratipatteḥ, api iti cet. na, teṣām anyathā-anumānāt. jñānaṃ api iti cen na agner auṣṇyād bheda-niṣedhataḥ || ’pi iti. tathā api kathañcid bhedāt sahakāriṇo ’api iti tad api na sādhana-avayavaḥ syāt. na hi api iti. tayor ātmani sambandhād eka-jñāne dvayaapi iti. tasmān na anyatarat sāmānyena arthaapi iti na aindriyam. tathā ghaṭa-śarīrayor api iti na tāv ekatra staḥ. tan na atra ’pi iti bhedasya a-sāmānya-doṣo ’pi na asti. api iti vaktavyam. tasmān na jyāyān ayaṃ tattva’pi iti vacana-mātrād a-pratipattiḥ, na api ’pi iti vacana-mātrād a-pratītiḥ. na api viśeṣāt, api iti vivakṣā-pūrvakāṇāṃ śabdānām artha-niyamaḥ api iti. viśeṣa-a-sambhava etat syāt. sa ca duḥapi iti. sa nivartamānas tām api nivartayati ity api iti, sa sva-pakṣe doṣa-abhyupagamāt paraapi iti so ’pi phalaṃ vaktṛ-vad aśnuvīta. na hi api idam asiddham eva asato virahād iti, ’pi. idam eva ca pratyakṣasya pratyakṣatvam, yad api indriya-ādy-arthena etad ghaṭayati, tatra api indriya-ādiṣv a-bhinnasya prativiṣayaṃ ’pi indriya-ādiṣv iva a-doṣa iti cet. na, tato ’api indriya-jñānena samanantara-pratyayena svaapi indriya-yogya-deśatā-ādibhyaḥ karaṇānām api indriyāṇi nānā-rūpān prati-śabda-niyatān ’pi iyaṃ niḥ-śaṅka-paricchedaṃ cetaḥ karoti. api iyaṃ pramāṇam eva. na hy asti sambhavo yad api iyam anupalabdhir upalabdhi-lakṣaṇa-prāptānāṃ api iyam apauruṣeyatā veda-vākyānāṃ kartur a-

api V1_03705 V1_01106 SV_10505 SV_11510 NB_03086 V3_11301 SV_14016 V3_09302 V3_08903 SV_06622 SV_12008 V3_02004 PV_04229 V2_05506 SP_00022 PV_03031 SV_10514 PV_03031 PV_03352 V1_03711 SV_00105 SV_02007 VN_02717 SV_15919 VN_04406 V3_11009 V2_09012 SV_16802 SV_12116 VN_03506 SV_13909 V3_11011 VN_03711 SV_16419 V3_08609 SV_08918 V3_11409 SV_13122 V3_05307 SV_15815 VN_02915 V1_03513 VN_05615 VN_06406 SV_14020 PV_03516 SV_05613 SV_02924 SV_16319 SV_16904 PV_03214 V2_09503 NB_03133 SV_03024 SV_11106 SV_11021 PV_03263 VN_00418 VN_01717 SV_02912 SV_04325 VN_01419 V3_04510 SV_15025 VN_01114

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artha-sthiteḥ svasaṃvedana-rūpatvāt sva-vid buddhim aśvam api kalpayato gor darśanāt. na na kevalaṃ nir-upākhyam. nir-upākhye parāvṛtty-ayogād iti samaṃ sarva-avasthāne viparyaya-sādhanād viruddhau. nanu ca tṛtīyo viparyaya-sādhanād viruddhau. nanu tṛtīyo samarthe tasya an-upayogāt. prayoga ity eva bhavati. syān mithyā-uttaraṃ yadi dvayor evaṃ vācyaḥ syāt – pātaṃ na karoti iti. tad -a-bhedo na yujyate | tasmāt tat-kāryatā ’pi sa eva vipralambhaḥ. apauruṣeyatā tulya iti na anayor bhedaḥ. atha vādino ’pi tādṛśaḥ | śabda-pravṛtter asti iti so ’pi tādṛśaḥ | śabda-pravṛtter asti iti so syāt samavāyi parasparam || saṃyoga-janane a-rūpāyām api īkṣaṇāt | artha-bhrāntir -mātrād asad-vyavahāraṃ pratipadyamāno || sāmānya-buddhau sāmānyena a-rūpāyām | artha-grahaḥ kathaṃ satyaṃ na jāne ’ham | artha-grahaḥ kathaṃ satyaṃ na jāne ’ham an-arthy eva su-bhāṣitaiḥ parigato vidveṣṭy ubhayasya api hetuḥ. iti iyaṃ trividhā ca sādhya-nirdeśa-lakṣaṇatvāt. yad tad-vyaktiḥ. tad-āśrayaḥ prayoktā iti. atra -nigrahasthāna-lakṣaṇa-pralapane ’tiprasaṅgo -darśanena anyatra tad-anumāne ’tiprasaṅgo -kāla iti tadā anityatā vyavasthāpyata ity na ato niścayaḥ. tan na pramāṇam āgama ity vā kaścit. tasya tathā an-iṣṭatvād ity-ādāv -vivakṣayā tad-virodha-vyavasthāpanāt. yad nityasya kiñcid āvaraṇam a-sāmarthyād ity iha avyabhicāra iti kuto niścayaḥ. a-darśane -itarayor anaikāntikatvair viśeṣaḥ. yad a-virodhinā ca saha sambhava-a-virodhād ity yuktaḥ. upakārasya artha-antaratve svabhāva-bhūtasya ca sāmānyasya a-bhede artha-antaratve ’-tad-upakāra-ādayo -antaratve tasya iti sambandha-abhāva-ādayo -antaratve tasya iti sambandha-abhāva-ādayo apy a-pariṇāmāt. indriya-saṃskāra-ādayo -hetvor virodhaḥ. etena eva pratijñā-virodho svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity anubhāṣaṇasya vaiyarthyāt, tathā ajñāne -pradarśanena sādhana-aṅga-samarthanāt. na pratyakṣād eva sthairya-siddhir iti. tad daśā kācid ato dhiyaḥ | utsanna-mūlā smṛtir tad dhi tāsāṃ kāryaṃ tac ca bhidyate. yad eva anya-upakārako yo na gṛhītaḥ syāt. na ca -caryā-adhimukti-vaiyarthya-prasaṅgāt. tasya upaplavād vedaṃ veda-arthaṃ vā anyathā | tad-upaplava-bhāve ca teṣāṃ bhedo -prabhavatvād vā, upayukta-phala-vat. atra na sa vaktā, yathā upala-khaṇḍa iti. yady nāntarīyakatayā upalakṣyamāṇa ekena rasasya an-udvejanāc ca. abhūta-arthaṃ khalv jvālā-ādi-vat. te hi vikalpa-prabhavāḥ saty sakṛd arthasya sambhave || saty āntare ārabdha-artha-asiddheḥ, vastutaḥ kāryasya pratijñā-vacanam a-sādhana-aṅgam upakāryasya ko bhedaḥ syād a-niścitaḥ | yady grahaṇe ’-pratibhāsanāt. upakārya-upakāriṇor -svabhāvā muṣṭy-aṅgulyaḥ, avasthā-dvaye -pratipatty-aṅgasya a-sāmarthyāt. asādhāraṇo iti. tathā śabdānām apy apauruṣeyatve sā asty eva prāg api janmano nirodhād

api iyam artha-vid eva kāryato draṣṭavyā. ata eva api iyam artha-sannidhim apekṣeta. na hi gava-ādi ’pi iyam eva pravṛttir niṣidhyate. anupalabdhi’pi iṣṭa-pratiniyama-abhāvāt. tato viśeṣa’pi iṣṭa-vighāta-kṛd viruddhaḥ. yathā parārthāś ’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā – api iṣṭa-sādhana-samartha-utpādanam eva samānaapi iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yanapi iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, api iṣṭā a-tat-kāryād eva bhinnatā ||140|| cakṣur api iṣṭā kartṝṇām a-smṛteḥ kila | (239ab) yā api ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya’pi iṣṭo vyavahāra-bhāk || anyathā syāt ’pi iṣṭo vyavahāra-bhāk ||21|| anyathā syāt ’pi iṣṭau tataḥ saṃyoginau na tau | karma-ādiapi iṣyeta sāmānyaṃ sā apy abhiplavāt || artha’pi iha vyāmūḍha iti smāryate. atha yad idaṃ na api īkṣaṇāt | artha-bhrāntir api iṣyeta sāmānyaṃ api īdṛśam || a-vibhāgo ’pi buddhy-ātmā api īdṛśam ||43|| ity antara-ślokau. kathaṃ punar api īrṣyā-malaiḥ || tena ayaṃ na para-upakāra iti apy ukta-anupalabdhir anekadhā | tat tad-viruddha apy uktaṃ pūrva-pratijñā-sādhanāya uttarāṃ apy uktaṃ śrotary api prasaṅga iti. taj-jñāne ca ’py uktaḥ. na ca saṅgraha-nirdeśe kiñcid doṣaṃ ’py uktaḥ. vyabhicārād an-anya-anumāna iha apy uktam. anyathā artha-antaram eva anityatā apy uktam. apauruṣeyānāṃ śabdānām artha-jñānaṃ na apy uktam iṣṭes tad-āśrayatvād ity-ādi. api ca, apy uktam etena pratijñayā dṛṣṭānta-virodha-ādayo apy uktam. tasmān na āvaraṇe karaṇa-upakṣepaḥ. na ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ apy uktam, dṛṣṭānta-ābhāsa-hetvābhāsa-pūrvakatvāt apy uktam. na api itara-sāmānya-siddhir viśeṣa-a’py uktam. na vai tata ātma-viśeṣa-utpatter ’py uktam. sva-ātmanā eva a-bhede tu tat-svabhāva ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt ’py uktāḥ. tasya ca a-jñeyatvam. upakārād eva ’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva ’py uktāḥ. māṃ śrāvayaty ahaṃ śrāvayāmi iti tayoḥ ’py ukto yatra pratijñā sva-vacanena virudhyate, apy ucyate prakāśa-vat. nīla-ādy-anubhava ity api ’py uttara-a-pratipattyā eva nigrahasthānatvam, a apy uttara-vādino bhūta-doṣa-a-pratipādanāt. apy uttaratra niṣetsyāmaḥ. dūṣyaḥ ku-hetur anyo apy utsannā ity ujjvalaṃ matam || atīta-ādiapy udaka-āharaṇa-ādikam ekaṃ ghaṭa-ādi-kāryam, apy upakārake tathā gṛhīte upakārya-a-grahaṇaṃ apy upakāratve siddhaḥ puruṣa-viśeṣo ’sādhāraṇaapy upadiśed iti. śrūyante hi kaiścit puruṣair ’py upaplavaḥ || na grāhya-grāhaka-ākāra-bāhyam apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhya apy upala-khaṇḍād ubhayaṃ vyāvṛttaṃ tathā api apy upalakṣaṇe sarva-ātmanā upalakṣita iti tadapy upādāna-bala-bhāvi-santānasya viparyayaapy upādāne kasyacin mano-guṇasya abhyāsād ’py upādāne jñāne duḥkha-ādi-sambhavaḥ | na apy upādāne tad-a-pratipādanāt. anupalabdhāv api apy upādeyam eva. na, vaiyarthyāt. asaty api apy upādhayo bhinnā eva śabda-jñāna-antarāṇāṃ apy upādhi-tadvatoḥ saha-avasthānād a-doṣa iti ’py ubhaya-pratipatti-prasaṅgāt. ya eva hi khalu ’py ubhaya-vyāvṛtter niścaya-ayogāt, ubhaya-bahir ’py ubhayaṃ syād iti. bhavatu vahny-ādīnāṃ apy ūrdhvam. tena ayaṃ na a-pūrvaḥ sarvathā

apy SV_07006 PV_03207 SV_00515 V2_06008 V3_11307 SV_13417 PV_02110 PV_04025 PV_04201 V3_05504 V2_06804 SV_04205 VN_03120 SV_02517 SV_00713 SV_05318 SV_05315 VN_03302 VN_00610 SV_04712 SV_06107 PV_02239 V3_12205 PV_03280 SV_06706 SV_09016 SV_11201 V3_11206 PV_03238 SV_08923 SV_02120 V2_09107 SV_12613 VN_06311 PV_03520 SV_12114 SV_10116 PV_04019 PV_03411 V3_12709 V1_03005 SV_14102 SV_07811 VN_01301 SV_15112 PV_03216 SV_11427 PV_03237 V3_07705 SV_16703 SV_05118 PV_03449 V3_11309 SV_12112 V3_03610 V3_10406 SV_12423 SV_16207 PV_02226 NB_02044 V3_10108 VN_02513 VN_02602 SV_14321 VN_04803

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a-pratibaddhasya ca a-sambandhāt. yady siddhā ato ’py a-vikalpikā | vikalpayann vā virodho nitya-anityatva-vat. tatra vā virodho nitya-anityatva-vat. tatra tata eva tad-viparyaya-sādhano viruddho na eva sakṛt prakāśayanti. krama-bhāvāt. na janma dhiyāmataḥ || yady eka-kāliko ’neko hetvābhāsa-a-prasaṅgataḥ || a-viśeṣa-uktir bhidyate || tena atra kārya-liṅgena svabhāvo eva. etena kārya-liṅga-udāharaṇena svabhāvo -yogyatā niyāmikā iti cet, na, tatra tadvad arthā api kecit svabhāva-bhede dvitīyasya vaiyarthyāt. yadi hi tatra te ’pi śabdāḥ sarva-bheda-an-ākṣepe rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā antar-gaḍunā sāmānyena. yathā-sambhinnānām sarvo ’yam ārambhaḥ. tāś ced vyaktayo bhinnā ity-ādinā parama-aṇor bhedam āha, na tasya -viṣayā ekatra upasaṃhārāt. nānā-viṣayatve kṛta eva iti cet. uktam atra – sambandhe ca apara-pravibhāgena an-upalakṣaṇāt, ākṛter pūrvam api tat tathā api na virāgavān | yady -ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād a-bhedau kim āśrayau || tiras-kṛtānāṃ paṭunā -coditānāṃ vibhāga-a-parijñānād iti. tasya a-sambhavaḥ ||184|| so ’yam ahrīkaḥ kvacid ekaika-nirdeśaḥ para-bhāga-bhāk. ubhayathā -mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy etena dūṣitam || darśanāny eva bhinnāny -ślīlam ākulam | pralapanti pratikṣiptaṃ tad tatra paścād bhāvān na hetutvaṃ phale tatra paścād bhāvān na hetutvaṃ phale -pratyayānām aneka-artha-pāṭhāt. rūḍher ekasya arthasya aneka-sādhana-sad-bhāve jñāna-udaya-a-gateḥ || sakṛd vijātīya-jātāv an-upadeśa-pāṭha-a-śakteḥ. sā ca anyatra ’py asattva-rūpā a-pravṛtti-yogyatvāt. tasyā bhavet prakaraṇa-āśrayaḥ | vipakṣa-upagame kim āvṛtter iha sā na kim | tanutvāt tejaso bhinna-svabhāvaṃ viṣāṇam iti cet, vayam apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam samayo ’sya bādhyate. pratyakṣaṃ khalv ’pi na | tad-deśinaṃ ca vyāpnoti kim bhavati, yady evaṃ bhedaḥ syāt. saty na te kathañcit kartāra ity ukta-prāyam. yā viśeṣataḥ | lakṣaṇaṃ sa ca tattvaṃ na tena syāt. kṛtakatva-anityatva-vat. na -vikalpayoḥ | dṛśye gava-ādau jāty-ādes tad buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te -pratiniyamaṃ vyākhyātā na svayaṃ vetti. na sāmānyād eva kevalāt ||99|| na hi paro kiñcid vibhāvyate | yat taj-jñānaṃ paro viśeṣaṇatvena upādānāt. viruddha-vad dhetur ṛte paraiḥ | dṛṣṭaḥ ko ’bhihito yena so -yoge ’pi pratidvandvi-darśanāt pratyakṣasya tan-mateḥ, punar icchā-parāvṛttāv anyatra -ādayo ’pi nirvarṇita-uttarāḥ. tatra bhāvāḥ kṛtrimā a-kṛtrimā prasajanti, tatra ātmā cet te ’pi tādṛśāḥ || nir-doṣaṃ dvayam -bhede ’pi. prayoga-darśana-abhyāsāt svayam dharmiṇi. sandigdha-sādhya-dharmā āha yadi sāmānyam aindriyakaṃ nityaṃ śabdo sāmānyaṃ nityam aindriyakam ity ukte śabdo -ghāte caitra-a-punar-bhavaḥ | yathā atra hy atra kaścit samayaḥ pratyāyana-a-viśeṣe

apy eka-artha-samavāyināṃ parasparam an-upakāraḥ. apy eka-arthaṃ yato ’nyad api paśyati || citraapy eka-upalabdhyā anya-anupalabdhir eva ucyate. apy eka-upalabdhyā anya-anupalabdhir eva ucyate, ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid apy eka eva bhāgaḥ śabdaṃ vyanakti, tad-anya’py eka-caitanya-kāraṇam | ekasya api na vaikalye apy eka-jātīye saṃśaya-āvahā | anyathā sarva’py eka-deśa-bhāk | sadṛśa-udāhṛtiś ca ataḥ ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva ca apy eka-pratiniyamasya taj-janma-lakṣaṇatvāt tad’py eka-pratyabhijñāna-ādikām arthakriyāṃ apy eka-prayogam antareṇa aparasya prayogo na ’py eka-bheda-codanāt tat-svalakṣaṇa-niṣṭhā eva apy eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ | apy eka-sāmānya-upakaraṇa-śaktiḥ, evaṃ tad eva apy ekaṃ sāmānyam upakurvanti, kaḥ punar āsāṃ apy ekaḥ samuccaya-rūpaḥ sādhayitum iṣṭaḥ, kiṃ ’py ekatra upasaṃhāras tan-nimittānān tatra ’py ekatra kṛtād anyatra a-pratītiḥ, na ca apy ekatra dṛṣṭāyā anyatra draṣṭum a-śakyatvāt, apy ekatra doṣeṇa tat kṣaṇaṃ calitā matiḥ || api. ekatra hi niyame siddhe ’nya-nivartanaṃ apy ekadā bheda-darśanāt | pravāhe vitti-bhedānāṃ apy ekam asti ity eva lokena śabdo niveśanīyaḥ, apy ekam ākāraṃ pratiniyatam a-paśyan vibhāgaapy ekasya nirdeśe na virodhaḥ. prādhānyaṃ punas apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor apy ekāṃ kurvanti kalpanām | pratyabhijñānaapy ekānta-sambhavāt ||181|| yad ayam ahrīkaḥ ’py ekāntatā kutaḥ ||33|| sa hi niṣpanne bhāve ’py ekāntatā kutaḥ ||64|| sa hi niṣpanne bhāve apy ekāntena an-anumateḥ, a-rūḍha-śabda-bāhulyāt, ’py ekena eva tat-siddher na sarva-upādānam iti apy ekena paṭīyasā | cittena āhita-vaiguṇyād apy ekena racite granthe ’nyasya tulyā. tadapy etat tulyaṃ prāmāṇyam atra viṣaye. asan’py etat tulyam ity anavasthitiḥ || antar-aṅgaṃ ’py etad asty anyatra apy a-tānavam || atyāsanne apy etad eva brūmaḥ. yo vā sambandho na asti ity apy etad bhrānter a-pratyakṣam. ata eva iti-karaṇa apy etad yad imā buddhayaḥ puruṣa-saṅkhyātebhyaḥ apy etan mahā-adbhutam ||154|| ity antara-ślokau. apy etasmin kasyacid ātmano ’nvayād aikyam iti apy etā nitya-abhimateṣv ākāśa-ādiṣu apy ete vilakṣaṇāḥ || yathāsvaṃ-pratyaya-apekṣād apy ete vivakṣā-janmāno dhvanayo ’-janmāno vā apy etena dūṣitam || darśanāny eva bhinnāny apy ’py etena vyākhyātāḥ. sa ca sva-vācā ubhayaapy enam anyo vedayati, tasya api tulya’py enāṃ buddhiṃ kevala-sāmānya-bhāvinīṃ vaktum ’py enāṃ bhuñjīta anyena vid yadi || taj-jā tat apy evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhā ’py evaṃ na anumīyate ||241|| na khalu kiñcid apy evaṃ-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇaapy evaṃ-bhāvasya abhimateḥ. tad iha icchāyām eva apy evaṃ-bhūto yādṛśo ’yam a-sambhavat-tatapy evaṃ vikalpanāyāḥ sambhavāt. viśeṣa-abhāvāc apy evaṃ vairāgyaṃ na dvayos tataḥ | duḥkhaapy evaṃ vyavaccheda-pratītir bhavati iti svārthe apy evam a-vipakṣa iti tad a-vipakṣatvam a’py evam astv ity eṣā pratijñā-hāniḥ prāk’py evam astv iti. kaḥ sva-stha-ātmā svayam apy evam iti ced dhantur na a-maraṇatvataḥ ||272|| ’py evam eva avayavāḥ prayoktavyā iti. sa eva

apy SV_08519 V3_11101 PV_02238 SV_05102 PV_03489 V1_03309 SV_06104 SV_06224 PV_04074 SV_17513 PV_03229 SV_02425 SV_13910 SV_16418 V3_10311 VN_04611 SV_01024 V2_09213 V3_10308 SV_13415 SV_09119 V1_04312 PV_03305 SV_03608 SV_16220 VN_00602 SV_08723 SV_16912 SV_14212 V3_03312 V3_12408 VN_06009 PV_03144 PV_03309 PV_02050 SV_09823 V2_07712 SV_13915 HB_01713 SV_11013 V2_06702 SV_07918 SV_16223 PV_03418 V3_00701 SV_13104 V3_05204 V1_01106 SV_01619 SV_10324 HB_02306 VN_05006 V1_02912 HB_03716 V2_07811 SV_09317 V3_07101 SV_16906 SV_12303 SV_09003 V2_09111 SV_14602 SV_16422 SV_03227 SP_00018

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vā iti vyapadeśaṃ na arhati. anya-apohe -vaktu-kāmate vacanam anumāpayet. nanv atra ato duḥkha-bhāvanā | duḥkha-bhāvanayā evam indriya-jñānāni vikalpakāni. na vā teṣv syād yatnaś ca uttara-uttaraḥ | vyaktāv eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe yasya darśana-a-darśanābhyāṃ bhinna-darśane darśanaṃ buddhi-viplavaḥ ||127|| niveśyamāno pramāṇena vācā kena pravartyate || pūrvam na tāvad etad vacanaṃ vācyānāṃ svabhāvaḥ. na nānātva-pratipad yadi | astu nāma tathā miśrayanti, tasya aparatva-prasaṅgāt. yad tasmān na āvaraṇe karaṇa-upakṣepaḥ. na a-tad-darśinaḥ pratikṣepaḥ sambhavati, satām sattvasya. kevalaṃ vikalpa-viracitam asantam -bāhu-śruty-ādikaṃ saṃskāraṃ paśyāmaḥ, na icchatā tayoḥ kaścit svabhāva-pratibandho icchatā tayoḥ kaścit svabhāva-pratibandho viraheṇa tvayā upagatatvād ity arthaḥ. tatra vācakāḥ | dhvanibhir vyajyamāne ’smin vācake ca sambandho niṣiddho bhavati iti. tathā -abhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so -rūpatām | anyaḥ sva-bhedāj jñānasya bhedako tathā pratipattir bhavati. evam anyatra mantra-a-mantrayor a-parijñānāt. upadeśe -bheda-a-bheda-sattāṃ vā sādhayanti, asatsv tasmāt kaścid a-kārako ’pi iti. tathā puruṣād bahulaṃ pratipatti-darśanāt. tato bhavatu tasya idaṃ nāma abhāva iti. tathā – na anumānaṃ pramāṇam iti. pratibandho eva asti ity anvayinam eva hetum āha. atra vā antar-bhavet. bhavati hy a-nibaddhena īdṛśam || yad eva sādhanaṃ bāle tad eva atra | hetu-rūpa-graho loke ’-kriyāvattve utpādād iti ca ucyate || astu upakārako vā avaśyaṃ tad-bhāvo bhūmi-bīja-udaka-sāmagryām tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām ||265|| yadi sarva-kāraṇa-samāna-dharmāṇy iti, tasya api – kathaṃ sa kevalo vyavahārāś ca prāyaśo buddhi-pūrvam anyathā vyavahārāś ca prāyaśo buddhi-pūrvam anyathā ity ekaṃ sāmānyam iṣṭam. tad yadi bhinnam aparasya vrata-caraṇa-ādy-apekṣaṇāt. ekasmād ’rthas tad-dhetor niyamo yadi || na eṣā abhyupagamya vicāra-ayogāt. an-arthaḥ khalv dahana-upacārād ādhīyate pāke. tasmāt satyām dahana-upacārād ādhīyate pāke. tasmāt satyām -sākalye ’pi vinivartya go-buddhim aśvam a-sādhanaṃ vyatirekaṃ sādhayet. mṛdaḥ khalv -abhāva eva liṅgini svabhāva-anupalambho -vyatireka-siddhiḥ. svabhāvato naśvaratve eva gatatvāt. na hy artha-bhede śabda-sāmye jatve ’pi tad-anyebhyo ’-viśeṣataḥ ||33|| yo yady atra anityatva-hetuṃ kṛtakatva-ādikam deśa-kāla-dravya-niyama-ayogāt. tathā atra anityatve ’nyatra vā hetuḥ syāt sādhyam anityatve ’nyatra vā hetuḥ syāt, sādhyam -adhyetṛkāṇi. tadvat pracura-adhyetṛkāṇām bhārata-ādiṣv idānīntanānām a-śaktāv yena anyad api syād dadhi. tad anayor ekasya a-hetutā tan-mātra-anubandhaś ca. tato -pratiṣedha eṣa na paryudāsaḥ. anyathā iha hetutva-pratikṣepāt. puṃstva-ādi-sāmye tena gaur gotvam ity eka-artha-abhidhāne || bhinne kā ghaṭanā a-bhinne kārya-kāraṇatā

’py eṣa tulyaḥ prasaṅga iti cet. na tulyaḥ. yato apy eṣa tulyaḥ prasaṅgaḥ – na ātmani darśanena apy eṣa duḥkham eva vibhāvayet || pratyakṣaṃ apy eṣa doṣo ’-dvayānāṃ dvaya-nirbhāsād iti apy eṣa varṇānāṃ doṣaḥ samanuṣajyate || anekayā ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya ’py eṣa vṛkṣa-a-vṛkṣa-vibhāgaṃ kurvīta, tasya ’py eṣa śabdo yasmād bhidyate taṃ vinivartya apy eṣa siddhāntaṃ sva-icchayā eva gṛhītavān | apy eṣāṃ kāryam. tad-abhāve ’pi vaktur vivakṣāapy eṣāṃ bhavet sambandhi-saṅkaraḥ || śabdaapy eṣām a-bhinnam ātma-bhūtaṃ rūpaṃ na tat teṣām, apy eṣām a-sāmarthyam. tad-vyāpāra-abhāve śabdaapy eṣām ajñānāt, ata eva virodha-asiddheḥ. aapy eṣām ātmānaṃ vibhāgavantam iva anya-anyair apy eṣām ekāntena śravyatā, na apy artha’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos ’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos api kaḥ pāramārthiko ’satāṃ parasparato vibhāgaḥ. ’pi kathaṃ na te ||258|| krama-utpādibhir dhvaniapi kathaṃ niṣiddho yāvad asya sambandho dharmo ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann ’pi kathañcana || tasmāt prameya-adhigateḥ api kathañcit taiḥ prayuktās tathā eva pratīti’pi kathañcit svabhāva-viveka-a-pratīter anyatra api kathañcid atīta-anāgata-ādiṣu nānā-ekaapi kathañcid bhedāt sahakāriṇo ’-kārakāḥ syuḥ. ’pi kathañcid vipralambha-sambhavāt. kiṃ ca, api katham (270ʼb) | anyo ’nyasya vināśaḥ. na hi ’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt. api katham a-vyatireko vipakṣāt, kathaṃ vā api kathā-prapañcena vivāda iti, na, a-sambhavāt. api kathyatām | sāmyād akṣa-dhiyām uktam anena ’pi kathyate || ālocana-akṣa-sambandha-viśeṣaṇaapi kadācic citta-santateḥ | vahny-ādi-vad ghaṭaapi kadācid aṅkura-an-utpatteḥ. na tatra api api kadācid aṅkura-an-utpatteḥ. na, tatra api api karaṇāni vyañjakāni na kiñcid idānīṃ kāryaṃ ’pi karoty eva kāryaṃ ca tasmān na utpadyata iti api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt, api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ api karma-a-bhinnaṃ pratyayaṃ janayet. vyaktibhiḥ api karmaṇaḥ kayościd artha-an-artha-sandarśanāt. api kalpanā jñāne jñānaṃ tv artha-avabhāsataḥ | api kalpanā-samāropito na liṅgam, yathā – pakṣaapi kalpanāyām a-tat-parāvṛttayo bhāvā yathāapi kalpanāyām a-tat-parāvṛttayo bhāvā yathāapi kalpayato gor darśanāt. na api iyam arthaapi kaścic caitanyam an-upalabhyamānam api ’pi kaścit pramāṇam eva. yady an-upalabhyamāno ’pi kaścid a-tat-svabhāvo ’pi syāt, na hi sarvaḥ ’pi kaścid doṣaḥ, yathā hasati hasati svāminy ’pi kaścid viplava indriya-jaḥ, tad-anya-indriyaapi kaścin na nirdeśayed iti. idam idānīṃ api kaścin niyama-hetur vaktavyo yata ime kecin api kasmān na iṣyate. tat kila evaṃ api kasmān na iṣyate. tat kila evaṃ api kasmiṃścit kāle kathañcit saṃhāra-sambhavāt. api kasyacic chakti-siddheḥ. tasmāt kāraṇāni api kasyacit tad-rūpa-abhāvasya abhāvāt, ’pi kasyacid bhāve tad-an-upayogād a-pracyutir api kasyacid bhāve na pratiṣedha-paryudāsayo rūpa ’pi kasyacid viśeṣasya darśanāt. sambhavad-viśeṣe ’pi kasyacid viśeṣasya pratyāyana-arthaṃ kṛte api kā | bhāve hy anyasya viśliṣṭau śliṣṭau

api V3_05604 SV_10219 VN_02019 SV_10220 SV_16905 PV_02240 SV_04901 PV_03392 PV_03311 V2_05814 V1_02206 PV_03406 V2_08903 SV_12425 SV_08619 SV_08318 SV_14707 SV_07009 VN_01624 SV_16216 V3_08607 V3_08503 SV_10318 HB_00507 PV_03026 SV_07301 VN_01604 PV_03382 SV_12812 VN_05513 SV_08921 HB_01706 SV_16902 V3_02308 V3_04904 PV_02065 SV_01813 VN_02607 SV_09422 V3_07303 SV_06219 PV_04080 PV_04214 SV_13719 HB_02417 SV_02322 V2_08803 SV_01709 SV_01711 V2_10002 V2_10004 SV_12109 SV_03206 SV_08806 VN_00521 HB_01415 SV_08418 SV_15820 SV_12017 HB_02108 SV_04916 SV_05309 SV_04711 V3_09508 PV_03083

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-ślokāḥ. nanu yathokta-lakṣaṇa-anupalabdhir sā iyam a-pravṛtti-phalā proktā. pramāṇam a-jijñāsitasya kiṃ na bhavati. na hi tasya na sarva-anupalabdhir a-pramāṇam. pramāṇam utsanna-uddhṛtāni śākhā-antarāṇi. idānīm kṣaṇaṃ calitā matiḥ || virakto na eva tatra śābdaḥ pratyayaḥ, sa vibhrama-vaśād a-kārake siddhir iti īdṛśī | bāhya-artha-āśrayiṇī yā vyavadhānāt kriyāṃ prati || sarveṣām upayoge -nivṛttyā vā katham abhāvaḥ, kārya-vyatireke -dhiyo ’bhāvāt. etāvān eva vijñāna-utpatter | dīpa-mātreṇa dhī-bhāvād ubhayaṃ na kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe -dṛṣṭa-jñāpako ’-tat-svabhāva ity api. satām tena te janakās tasya an-apāyād eka-sthitāv a-sthāyinaś ca a-janakatvād eka-sthitāv kutaścid anyaḥ syāt. evaṃ ca a-vācyatā ity buddhyā saṅghaṭayya khyāpyate. tasmāt tatra prasādhanaṃ samarthanam. kāraṇa-anupalabdhāv na ca evam. tasmād ayam anukramaḥ svabhāvato ’py adhastād ādhāra-sambhavo ’numīyate, tad na anāgatānām, vyabhicārāt. tasmād iyam kāraṇe kāryaṃ syāt. nanu kadācit kāraṇa-nāśe antara-abhāva-upadarśanāt. vyatireka-niścayo ity abhidhīyate || niṣpatter a-para-adhīnam apekṣyata iti vyāhatam etat. nanv a-janakā sataḥ kaścij janma-artha ity uktam. asato jyotir manaskāre ’pi sā bhavet || sarveṣām sakṛt sarva-avayavānāṃ śravaṇam iṣyate. tadā bhavati. atha para-upatāpana-arthā, tadā karoti. tad-anyasya api tat tulyam iti so -virāmaḥ. yasya api kṣaṇiko bhāvaḥ, tasya iti na asya vacanaṃ pramāṇam iti. tad iha pratijñā-doṣa iti cet, astu, viṣaya-antare tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe -hetor mato yadi || tulyaḥ prasaṅgas tatra iti kiṃ tad-vacanena tadā. tat-pradarśane syāt. jāḍyāt pratipadyeta api iti cet, tathā idānīṃ jñeyam asti iti siddhir astu. tathā idānīṃ jñeyam asti iti siddhir astu. tathā | kaścid bhāga iti prokto rūpaṃ na asya ca varṇitam | iha evaṃ na hy an-ukte na syād yukto dehe na sambhavaḥ || bhinne siddhi-hetavo na hetu-lakṣaṇaṃ puṣṇanti. yad vyāptiḥ siddhā bhavati. nanu vijātīyād eva sahakāriṇām apy a-paryāyeṇa jananam. yad eva sahakāriṇām apy a-paryāyeṇa jananam. yad | na aśvavān iti martyena na bhāvyaṃ gomatā | gomān ity eva martyena bhāvyam aśvavatā | na aśvavān iti martyena na bhāvyaṃ go-matā | gomān ity eva martyena bhāvyam aśvavatā api tad eva uttaram, evam apauruṣeyatve janayati, yathā rūpa-darśana-a-viśeṣe syuḥ tad-a-bhinna-svabhāva-ātmatvād bhedasya pratyakṣa-a-viṣaye tu syāl liṅga-jāyā bhinna-śaktayaḥ santanvantaḥ saṃskārā yady na viśeṣaḥ sambhavet. tato bheda-a-viśeṣe sarveṣāṃ parasparam evaṃ prasaṅgāt. bhrāntir -vāda iti cet. ka idānīm evaṃ pauruṣeyo ’nyo iti na tasya kaścit sahakārī tataḥ kevalo jñāna-ādy-arthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede paṭaṃ karoti praty ekam. vema-abhāve ca na śakyate. tat-sambandhini karaṇāt tatra -pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino tad-rūpa-śūnyayoḥ | tad-rūpa-a-vañcakatve

api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so api kācit syāl liṅga-atiśaya-bhāvinī ||200|| atra api kācid vivakṣita-sādhya-dharma-siddhau api kācil liṅga-viśeṣa-bhāvinī, yathā-udāhṛtā prāk. api kānicid virala-adhyetṛkāṇi. tadvat pracuraapi kāmī iva vanitā-antare | tyājya-upādeya-bhede ’pi kāraka-adhyavasāyī pravartayati, vastuapi kāraka-jñāpaka-sthitiḥ || sā api tad-rūpa’pi kārakāṇāṃ kriyāṃ prati | yad antyaṃ bhedakaṃ ’pi kāraṇa-abhāva-asiddheḥ. upalambha-nibandhanā api kāraṇa-kalāpaḥ. tat prakṛtes tat-kāryaapi kāraṇam || dūra-āsanna-ādi-bhedena vyakta-a’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo api kārya-an-ārambha-sambhavāt. svabhāvaapi kārya-utpatti-prasaṅgād ity uktaṃ prāk. kiṃ api kārya-utpattiḥ syāt. na ca bhavati. ata ekaapi kārya-kāraṇa-bhāva eva śabda-antareṇa uktaḥ api kārya-kāraṇa-bhāva-kṛta eva pratibandhaḥ. tad api kārya-kāraṇa-bhāvaṃ prasādhya kāraṇasya ’pi kārya-kṛt kaiścid eva vijñāta ity asti api kārya-liṅga-jam eva, tādṛśasya ātmano api kārya-liṅga-jā. etena pipīlikā-utsaraṇa’pi kārya-sthitir dṛṣṭā. na brūmaḥ kāraṇa-sthiti’pi kārya-svabhāva-hetvoḥ kārya-kāraṇa-vyāpyaapi kāryaṃ sva-hetutaḥ | sambadhyate kalpanayā api kāryatvād dhūma-ādayo vyañjakāḥ. satyaṃ ’pi kāryasya kāraṇād utpāde, yo yaj-jananaapi kāryāṇāṃ kāraṇaiḥ syāt tathā grahaḥ | kulālaapi kāla-kṣepo na yukta eva. eka-avayavaapi kiṃ trir abhidhīyate. sākṣiṇāṃ karṇe nivedya ’pi kiṃ na karoti. etena eva yad ahrīkāḥ kim apy api kiṃ na kevalaḥ karoti. karoty eva yadi api kiṃ na pratyavekṣyate sambhavati na vā iti. ’pi kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo api kiṃ punaḥ sthiti-hetunā | ā nāśaka-āgamāt ’pi kiṃ vaidharmya-dṛṣṭānta-āśrayeṇa iti api kiṃ sāmānyasya upadarśanena. evam eva nityaḥ api kiṃ siddhaṃ syāt. anyatra tu tad eva agniapi kiṃ siddhaṃ syāt. nanu bauddho vikalpaapi kiñcana ||125|| tad-gatāv eva śabdebhyo ’pi kiñcit pakṣe virudhyate || kuryāc ced ’pi kiñcit sādharmyād yadi tattvaṃ pratīyate | api kiñcid uttarā a-kāra-pratītir a-kāra-pratīteḥ api kiñcid bhavad dṛṣṭaṃ tad yathā gomaya-ādeḥ api kiñcid vijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ api kiñcid vijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ api kim ||24|| sannidhānāt tathā ekasya katham api kim ||25|| tasmāt svabhāva-pratibandhād eva api kim ||70|| sannidhānāt tathā ekasya katham api kim ||71|| ity antara-ślokau. tasmāt svabhāva ’pi kim idānīṃ pauruṣeyam ity-ādi. tathā hy anyo ’pi kuṇapa-kāminī-bhakṣya-vikalpāḥ. tatra buddhiapi kutaḥ parasparaṃ bhedaḥ. atha na sa tasya api kutaścit sad-vyavahāraḥ. asad-vyavahāras tu api kutaścit sāmyāt sa-rūpāḥ pratīyante, tathā ’pi kutaścid ātma-atiśayāt kaścij janako na api kutaścid upakāre sati kayācit pratyāsattyā ’pi. kumāra-sambhava-ādiṣv ātmānam anyaṃ vā ’pi kuryād iti, prāyas tu saṅghāta-sthāyī bhāva’pi kurvataḥ | arthāṃs tad-anya-viśleṣa-viṣayair ’pi kuvindaḥ karoti iti na tata eva paṭa-utpattiḥ. api kṛta eva iti cet. uktam atra – sambandhe ’py ’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt, ’pi kṛtā bhrānti-vyavasthitiḥ || tasmād vastuni

api V2_04708 V2_08812 SV_16325 SV_04205 SV_08222 SV_12523 SV_17214 V3_12512 HB_02114 SV_06201 V3_13701 PV_03040 HB_02010 VN_01804 HB_03614 SV_05416 SV_05018 V2_07711 SV_09822 SV_09908 V2_07806 SV_12605 HB_02503 VN_00211 V1_03309 VN_00912 V3_03502 SV_13713 SV_12327 SV_11916 SV_15607 SV_05720 PV_03314 V1_03213 SV_16303 NB_03044 HB_01414 V3_11402 SV_06210 SV_09419 V3_07301 SV_01505 SV_14604 SV_04605 SV_10216 SV_08203 SV_07124 V3_08906 HB_01706 V3_04201 V3_07704 V3_12406 SV_09005 VN_05108 VN_00805 V3_11703 V3_09001 VN_03015 PV_04252 SV_01112 V2_09312 VN_04709 VN_05804 PV_03226 PV_02245

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-rūpa-adhyavasāyataḥ | tad-rūpa-a-vañcakatve -tattve nibandhanam, api tu svabhāva-antaram -ukta-nyāya-vṛttitaḥ ||309|| rathyā-puruṣā kāryaṃ kuryur ity a-virodhaḥ. tadvad arthā uktaṃ ca atra kiñcid asmābhiḥ prakṛtyā -saṃskāra-santateḥ ||245|| mleccha-vyavahārā svayaṃ pratīti-prasaṅgāt, a-pratyakṣe na hi vastu-rūpam eva dharmaḥ, asanto na kiñcin nāśa-kāraṇaiḥ. sthiti-dharmaṇo tathā vyavahāra-upanītānāṃ jñeya-ādi-padānām -dharmi-bahir-bhāvāc ca ity uktam. tāny -grahaṇāt sāmānyaṃ cetasor dvayoḥ | tasya api syāt. tathā ca tad viśeṣa-bhāvi kāryam -utpattiḥ pratyuktā, pakṣa-dharma-vacanād -prayoge sati pratijñā-doṣāṇāṃ sambhavaḥ. na vyatirekeṇa sāmānyasya bhāvāt, pratibhāsinām bhrāntayo bhavanti, kiṃ tu viplavād āntarād sāmagrī sva-kārya-utpādane. nanv anapekṣāṇām sakalā kārya-utpādane. nanv anapekṣāṇām tat-svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām tat-svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām ity apauruṣeyatvam iṣṭam. tad visaṃvādakānām tattve nibandhanam, a-bhinna-ākārāṇām abhāva-a-sādhanāt, arvāg-darśanena satām pramāṇam, sarva-ātmanā sannikṛṣṭasya sāmarthya-lakṣaṇatvāt sattvasya iti. tathā sarvatra sva-vāg-viruddha-abhidhānam. atra ’rthe vyañjako mataḥ | yathā dīpo ’nyathā vā bauddha-ādīnām a-mantratve tad-anyatra tulyā syāt pratipattiḥ. artha-antaratvam phala-dāḥ syuḥ. upaplavas tv alpīyaso viveko bhāvānāṃ tat-pratītaya eva saṅketo anya-dhiyo ’pi vā || na iṣṭo viṣaya-bhedo -atiśaya-asiddheḥ, sarva-kāraka-upayoge -asiddhī iti cet. na, dharma-viruddhānām vādinā. yas tadā sādhanam āha. etena yady kadācid anyathā api syuḥ. tataś ca eko niyamaḥ – saṃhatāḥ para-upakāriṇa iti. yady tathā ghaṭa-ādi-śabdānām api. yā tad-ayoga-vyavacchedena. na tathā iha tad-ayoga-vyavacchedena. na tathā iha tad-bhāve ’pi sparśa-bheda-darśanāt. asya evaṃ ca a-pratiṣedhāt kasyacit paryudāso -ārambhasya upekṣanīyatvāt. tad ayaṃ śabdān niḥ-śaṅka-paricchedaṃ cetaḥ karoti. saṃśayād anya-anyasya atiśayasya utpattes tad kadācit tiṣṭhet. tasmāt pāta-pratibandha ity kadācit tiṣṭhet. tasmāt pāta-pratibandha ity eva iti kathaṃ kadācit kriyā-virāmaḥ. yasya na, hetoḥ svabhāva-bhedāt. a-tad-ātmatve katham ātmasāt kuryāt. a-vyavaccheda-rūpā -anaikāntika eva prāṇa-ādiḥ. sādhāraṇam viśeṣa iti. dadhi khādeti codita uṣṭram sādhana-vākya ādhikya-doṣa iti punar-vacane pratyakṣā arthā dṛśyante ’-pṛthag-deśatve aikāntika-anvaya-vad aikāntika-vyatireko deśa-ādy-apekṣayā. anayā diśā anyeṣv rūpa-ādibhyo ’rtha-antaraṃ dravyam ity ukte | tasmāt sva-dṛṣṭāv iva tad dṛṣṭe kārye vipakṣe ’-darśanaṃ khyāpyate. tad an-ukte vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte -prayojanam eva a-tat-samaya-sthāyinaḥ. saty -ajñānam uttara-ajñānam iti prabhedād asaty yadi | sampūrṇa-aṅgo na gṛhyeta sakṛn na vihānitaḥ | tata eva ca na ātmīya-buddher

’pi kṛtā bhrānti-vyavasthitiḥ ||4|| maṇi-pradīpaapi. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravālaapi kecana tantra-jñāḥ svayaṃ-kṛtair mantraiḥ api kecit svabhāva-bhede ’py eka-pratyabhijñānaapi kecid eka-jñāna-kāryāḥ svabhāva-bhedād iti. api kecin mātṛ-vivāha-ādayo madana-utsava-ādayaś ’pi kenacij jñātum a-śakyatvāt. na ca asti kaścid ’pi kenacit prakaraṇena imaṃ vyavahāra-patham ’pi kenacit svabhāva-anyathā-bhāvasya kartum aapi kenacid vyavacchedyena bhavitavyam, an-anyaapi kenacil leśena āsv eva antar-bhavanti iti cet, api kevalasya prāg grahaṇaṃ vinivāritam || api kevalāt syād iti cet, sarvam uktam – api kevalād a-pradarśite sambandhe saṃśayaapi kevalāyāḥ pratijñāyāḥ prayogo ’sti iti na api keśa-ādi-viplavānām abhāvāt. a-bhinnaapi keśa-ādi-vibhrama-vat. a-vidyā-udbhavād api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmiapi keṣāñcit kvacin na avaśyaṃ tad-bhāvo bhūmiapi keṣāñcit satāṃ vā sa eva svabhāvo na asti yo api keṣāñcit satāṃ vā sa eva svabhāvo na asti yo api keṣāñcid anāditvād asti iti kim api keṣāñcid anyato viśeṣāj jāti-bheda-darśanāt. api keṣāñcid arthānām a-darśanāt. bādhakaṃ punaḥ api kaiścid eva dharmaiḥ pratipatteḥ. tad-aapi ko ’tiśayaḥ pūrvakād asya. na hi svabhāvād api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam api ko viśeṣo ’sya kārakāt ||262|| sva-pratipatti api koṣa-pānaṃ syāt karaṇīyam. viṣa-karma-ādiapi kramasya niṣetsyāmaḥ. tad asati varṇānāṃ ’pi kramasya bhraṃśād dṛṣṭaḥ, kasyacid anuṣṭhānād ’pi kriyamāṇaḥ śobheta, a-tat-kāri-vivekena ’pi kriyā-sādhanayor dvayoḥ | eka-arthatve dvayaṃ ’pi kriyāyām antyasya tasya eva bhedakasya api kraurya-steya-maithuna-hīna-karma-ādiapi kvacic chāstre sthitaḥ sādhanam āha: tac’pi kvacij janayed iti cet, tā aparāpara-pratyaya api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī api kvacit prakaraṇe kevala-śabda-śravaṇāt api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdaapi kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdaapi kvacid viśeṣe sambhava-āśaṅkayā bhavitavyam ’pi kvacin na syāt. yadi hi kiñcit kutaścin api kvacin niyuñjānaḥ phalam eva kiñcid īhituṃ api kvacil lokasya pravṛtteḥ. tathātve tan nirapi kṣaṇikaṃ syāt. tataḥ sva-utpatti-sthānaapi kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaapi kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaapi kṣaṇiko bhāvaḥ, tasya api kiṃ na kevalaḥ ’pi kṣīrasya sa tasya svabhāvaḥ, yo dadhi-janano api khalu jñeyatva-ādayo dharmāḥ kathañcid aapi khalu prameyatvam a-saṃskṛta-apavādino ’saty api khādet. atha asty atiśayaḥ kaścid yena ’pi gata-arthasya ādhikyam eva padasya iti. ’pi gandha-rasa-ādayaḥ, vāta-ātapa-sparśa-ādayaś ’pi gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato api gamakeṣu pratibandhaḥ sādhyaḥ. tan na ’pi gamyata eva sādhya-sādhanayor virodhaḥ; kathaṃ ’pi gamyate || ekaṃ katham anekasmāt kleda-vad ’pi gamyate ||16|| na hi tasya prāg darśana’pi gamyate. na hi tasya prāg darśana-bhrāntiḥ, api guṇa-atiśaye na karaṇīya eva anvākhyāne api guṇa-atiśaye nigrahasthāna-antara-vyavasthā api guṇa-ādimān || vivakṣā-paratantratvād api guṇa-īkṣaṇam || kāraṇaṃ hīyate sā api tasmān

api PV_02155 SV_15715 SV_12603 SV_03120 SV_03121 SV_03006 SV_03304 SV_02921 V1_01003 V1_03511 PV_03356 V1_03812 SV_16206 SV_13818 SV_06813 VN_04212 SV_16826 PV_03460 SV_15823 SV_07908 SV_03213 VN_03312 SV_07625 SV_12616 SV_09208 SV_02018 V2_08911 V1_00808 PV_02246 SV_12716 SV_14114 SV_15518 PV_03437 V1_01103 SV_17110 SV_17203 SV_06614 SV_13126 SV_16424 SV_13813 SV_12410 VN_01021 SV_04713 SV_04808 SV_08222 SV_01508 SV_13519 PV_02150 V3_01703 SV_15011 SV_17510 SV_09516 V3_07506 VN_03801 SV_07711 SV_15102 VN_05810 SV_12315 V2_08205 SV_10719 SV_03116 SV_16721 SV_03810 SV_05115 SV_12619

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bhavet | a-guṇa-grāhiṇo ’pi syād aṅgaṃ so lokaḥ pratipadyate. na tadvad anayoḥ kañcid iti cet. tādṛśe ’pauruṣeyatve kaḥ siddhe katham idānīm a-niścīyamānaṃ pratyakṣeṇa na pratyakṣaṃ kasyacin niścāyakam. tad yam śaktibhiḥ. śaktīr upakurvan eka upādhinā kvacid eka-vacanena khyāpyate tad-a-viśeṣe -bhāvasya grahaṇāt. eka-jñāne dvayor yatra api viveka-pratipattir asti, tasya na kvacid anubhavo na apy asya kaścit, tatra -māna-phala-sthitiḥ | kriyate ’-vidyamānā -māna-phala-sthitiḥ | kriyate ’-vidyamānā tasya. lakṣaṇa-antaraṃ vā vaktavyam. sarve vyāpāro ’rtham upalambhayati. kvacit prakāśe pratīyante. tatra ghaṭasya rūpa-ādaya ity atra eva asya ānarthakyān nigrahasthānatvam. vā kutaścit kāraṇād anyathā racanā-darśanāt. ālamba ātmā vittiḥ svayaṃ sphuṭaḥ || ’-viśeṣāt tulyaḥ phala-sambandhaḥ syāt. tat-pratipattim antareṇa adṛśya-rūpatvāt. abhūta ity eva sarva-ākāra-niścayaḥ. tatra bādha-udāharaṇayor na kaścid artha-bhedaḥ. tathā bhāva-kalpanāyām eva aparatra bhāvāt. -anuvṛtter a-nirṇaya eva veda-vākya-artheṣu. na abhāva-vat sambandhe ’pi prasaṅgaḥ. vāsasi rāga-vat ||32|| ity antara-ślokau. vāsasi rāga-vat ||63|| iti saṅgraha-ślokāḥ. anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. hīyate sā api tasmān na a-guṇa-darśanāt | api prathama-pakṣe pratyuktam. buddhi-viṭhapana-pratyupasthāpanāt. pauruṣeyī ca syāt pramāṇa-anurodhinī ca. vā anubhave na asti sati sattā-nibandhane | matiḥ | na artha-sannidhim īkṣeta (9abc) api vṛttir iti kaḥ prasiddhāv anurodhaḥ. viśeṣo ’nyatra jaḍasya pratipatti-māndyāt. asti. pariśiṣṭa-abhāvas tu prāg eva uktaḥ. ’pekṣate, sarvasya tatra akiñcitkaratvāt. a-samartham a-darśane ’pi vipakṣa-vṛtteḥ. bhedāt pratibhāsa-bheda iti pratyavasthātum. tapaḥ-prabhṛtibhir yuktāḥ syuḥ kurvanty eva. anyathā-bhāve ca tad eva na syāt. a-pratītiḥ, na ca sambandho ’sti iti. tad-abhyupagamasya ca avaśyaṃ-bhāvitvāt. kecid eka-jñāna-kāryāḥ svabhāva-bhedād iti. anupalambhād abhāvaṃ bruvāṇa upālabdhaḥ. varṇa-bāhulyād vā syāt. tac ca an-abhimatam. viśiṣṭānāṃ yadi tatra na karmaṇām | viśeṣe pakṣa-sapakṣa-anyataratvam api pratyuktam. sā śabda-śaktir dūṣitā iti na punar ucyate. tathābhāve na kaścit puruṣo ’n-āptaḥ syāt. -sāmarthyāt. na sādhyatve, vaiphalyāt. -sāmarthyāt. na sādhyatve, vaiphalyāt. iti na dṛṣṭāntasya pṛthak kiñcit sāmarthyam. -bhāram udvoḍhuṃ samartho ’nyatra jāḍyāt. asti tasmān na śabdāḥ sthita-svabhāvā iti. apratibhā-viṣayatvān na pṛthag-vacanam. kartum. etad uttaratra vicārayiṣyāmaḥ. vināśaḥ, jātasya tad-bhāve ’nya-anapekṣaṇāt. upanibadhyante ’-prakaraṇa-āpannatvād iti. abhāve vartamāno ’nya-apoha-viṣayaḥ siddhaḥ. śabdānām, tatra kasyacit samīha-abhāvāt. -a-saṃsargas tad-vyatirekiṇāṃ samānatā iti, na a-vyatiriktasya, vyakti-vad an-anvayāt. (247ab) na hi loka-vedayor nānā varṇāḥ. bhede

’pi guṇa-grahaḥ || yadi sarvo guṇa-grāhī syād api guṇaṃ viniyataṃ paśyāmaḥ. a-paśyantaś ca ’pi guṇo bhavet | (246ab) kāmam avisaṃvādakam ity api gṛhītaṃ nāma. na pratyakṣaṃ kasyacin api gṛhṇāti tan na niścayena, kiṃ tarhi tatapi gṛhyamāṇaḥ sarva-ātmanā gṛhyata eva. tathā hy ’pi gaurava-ādi-khyāpana-arthaṃ bahu-vacanena. api grahaṇam iti. eka-upādhi-viśiṣṭe ’pi tasmin api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭaapi grāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād api grāhya-grāhaka-saṃvidām || anyathā ekasya api grāhya-grāhaka-saṃvidām ||47|| anyathā ekasya ’pi ghaṭa-ādayo bhāvāḥ kṛtrimā a-kṛtrimā ’pi ghaṭa-ādy-anupalabdheḥ. sā iyaṃ niyamena api ghaṭa-svabhāvā rūpa-ādaya udaka-dhāraṇaapi ca atyalpam idam ucyate varṇa-krama-nirdeśo api ca, atra bhavān svam eva mukha-varṇaṃ svaapi ca adhyakṣatā-abhāve dhiyaḥ syāl liṅgato api ca, an-abhivyakta-śabdānāṃ karaṇānāṃ api ca anena kim a-sambhavad abhisamīkṣya evaṃ api ca anya-vyāvṛttir anya-vyāvṛtta ity api | api ca ayaṃ viruddho ’-viruddho vā sati hetuapi ca ayaṃ sāmānyam artha-antaraṃ kalpayan svaapi ca, ayam apauruṣeyatvaṃ sādhayan varṇānāṃ vā api ca, ayam abhāvam abhidheyaṃ bruvāṇaṃ prati api ca, artha-antara-nimitto hi dharmaḥ syād anya api ca artha-antara-nimitto hi dharmaḥ syād anya api ca artha-upayoge ’pi punaḥ smārtaṃ śabdaapi ca asad-guṇa-āropaḥ snehāt tatra hi dṛśyate || api ca, astv artha-antaraṃ vākyam. tad anekaapi ca, ātyantikasya kasyacit svabhāvasya abhāvād api ca idaṃ mantrā apauruṣeyāś ca iti vyāhataṃ api ca idaṃ yad ābhāti dṛśyamāne sita-ādike || api ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī api ca iyam utpāditā prasiddhyā eva śaṅkā śabdaapi ca eka-artha-niyame saty enaṃ jaiminir api ca, eka-kāryeṣu bhedeṣu tat-kārya-paricodane | api ca, ete śabdā vyāpino vā syur a-vyāpino vā. api ca evaṃ-vādino jaiminīyāḥ svam eva vādaṃ svaapi ca, karaṇānāṃ samagrāṇāṃ vyāpārād api ca, kāvyāni puruṣaḥ karoti iti sarvaḥ puruṣaḥ api ca kuta idam a-mantra-oṣadham indra-jālaṃ api ca, tat-kāriṇām a-tat-kāri-bheda-sāmye na kiṃ api ca, tad-anya-parihāreṇa pravarteta iti ca api ca, tulye bhede yayā jātiḥ pratyāsattyā api ca, deśa-ādi-bhedād dṛśyante bhinnā dravyeṣu api ca, deśa-kāla-krama-abhāvo vyāpti-nityatva’pi ca doṣānām a-viśeṣād asiddhatā || na vikārād api ca dvayor api sambhava-a-virodha etad evaṃ api ca, na apauruṣeyam ity eva yathārtha-jñānaapi ca, na ayaṃ svabhāvaḥ kāryaṃ vā vastūnāṃ api ca, na asiddhe bhāva-dharmo ’sti vyabhicāryapi ca, na asiddhe bhāva-dharmo ’sti vyabhicāry api ca na kiñcit pūrva-pakṣa-vādino hetvābhāsa-aapi ca na ca aṃśavat | jahāti pūrvaṃ na ādhāram (1 api ca, na jñāna-hetutā eva syāt tasminn a-kṛtake api ca na pūrva-uttara-vādino hetvābhāsaapi ca, na mantro nāma anyad eva kiñcit. kiṃ api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ api ca, nāntarīyakatā-abhāvāc chabdānāṃ vastubhiḥ api ca niścayaiḥ | yan na niścīyate rūpaṃ tat api ca, nyāyam eva anupālayantaḥ paṇḍitā heyaapi ca para-rūpaṃ svarūpeṇa yayā saṃvriyate dhiyā api ca, parasya api na sā buddhiḥ sāmānyād eva ’pi ca pratyabhijñāna-a-viśeṣāt tata ekatva-

api SV_17013 SV_11825 SV_08609 SV_12117 V1_01209 SV_15322 SV_08707 V2_09501 V2_09801 HB_01206 VN_00716 VN_01608 SV_08825 SV_03517 HB_03619 VN_00619 SV_05506 SV_06620 V3_01005 SV_06915 SV_16822 SV_07419 SV_14623 SV_10619 SV_11505 V3_02311 HB_01604 SV_11512 SV_09013 VN_03317 V1_03913 V3_09510 SV_16402 SV_13309 PV_03511 SV_16923 SV_17227 VN_00820 SV_05220 PV_03175 PV_03124 V1_01402 V2_07911 SV_04121 PV_04036 PV_04218 PV_02242 V1_02604 V1_02213 SV_00106 PV_03344 PV_03252 PV_04018 SV_15904 PV_02149 SV_08311 HB_01008 SV_14014 PV_03037 VN_01114 VN_02321 SV_04106 SV_15717 SV_04622 SV_16215

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juhuyāt svarga-kāma ity asya vākyasya. rūpasya ca etad-vikalpa-an-ativṛtteḥ. ca tat-kāryaṃ kartavyam iti ko ’tra nyāyaḥ. ādāv apy uktam iṣṭes tad-āśrayatvād ity-ādi. -vijñāna-anvayo mānasam eṣa smārto vikalpaḥ. tad ayaṃ vyatirekaḥ saṃśayād a-sādhanam. -kṛtatvād bhedeṣv a-bhinna-pratyayasya. siddhā vyāvṛttiḥ. uktam atra kiñcit. a-darśana-mātreṇa ayuktaḥ pratiṣedhaḥ. piṇḍayor upayoga-viṣaya iti cet, uktam atra. upālambhaḥ, nimittaṃ ca niyogasya uktam eva. sva-hetor ity anādi-bhāva-svabhāva-niyamaḥ. -abhāvāt parasparaṃ ghaṭa-ādi-vad ity uktam. uktam atra śabdānāṃ svātantrya-abhāvād iti. bhāvād viruddhas tena iti bādhayā samānam. tat-sambandhitā api na sidhyati. ghaṭa ity eṣā gṛhṇatī tathā viplavata ity uktaṃ prāk. na asti tat | a-tat-kārya-parāvṛttir dvayor eva sāmarthyam iti cet, uktam atra. -pratyabhijñāna-ādayo na bhaveyur ity-ādi. īśa ity a-pratipattir eva tad-arthasya. vyakteḥ kāryam eva sāmānyam uktaṃ syāt. na bhavati iti bhāva-pratiṣedha eva kriyate. śabda-prayogāt. tad-abhāve tad-ayogāt. idaṃ bhavet ||230|| iti saṅgraha-ślokaḥ. -doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. -ākhyāt padārtha-antarāt kārya-utpatteḥ. ca pauruṣeyatvam iti vipralambha-āśaṅkā. tasmāt tan na ubhaya-rūpam ity ekānta-vādaḥ. tasmiṃs tad-artha-virodha-cintayā na kiñcit. atra – grāhya-grāhaka-lakṣaṇa-ayogād iti. tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ. tad-adhiṣṭhānam eva tat tādṛśam ity unneyam. dhvani-viśeṣa eva ayaṃ varṇa-ādy-ākhyaḥ. || jñāna-antareṇa anubhavo bhavet tatra ko vivecayed yato lokāt pratītiḥ syāt. uktam atra – a-pratibandhād a-niyama iti. -vikāra-jvālā-antara-utpādanāni, anekasya na eṣa doṣaḥ. yathā nīla-ādiṣv eka-apāye tac cākṣuṣe katham || anyatra gata-citto cintāṃ stimitena antar-ātmanā | sthito cintāṃ stimitena antar-ātmanā | sthito -aṅga-vikalatvād a-kṣūṇa-vidhāna-ayogāt. na tasya a-viśeṣād vyaktīnāṃ kṣetra-ādi-bhede tad etaj jāḍya-cintitam || tulyaṃ nāśe | na tasya vyabhicāritvād vyatireke ca jagat kva idānīṃ sa virajyate | sa-doṣatā ced ayo-golaka-vahni-vat | vibhaktāv -ādi-bheda-vat. na antarāḥ sukha-ādayo na || tena ayaṃ na para-upakāra iti naś cintā yadi | an-iṣṭa-ādāv a-sandhānaṃ dṛṣṭaṃ tatra jam || sa-arthe sati indriye yogye yathāsvam tad-a-śakta-uktir īritā | śaktis tasya pāramparyeṇa taj-jatvāt tad-vyaktiḥ sā | rūpa-ādi-vad a-doṣaś cet tulyaṃ tatra ’py asti iti. a-vaikalyāt kāraṇasya eko -abhāvāt tat-svabhāvasya paścād iva prāg vā sthairya-ayogāt. tad ayam sat-prayoga ity apy asti laukikī || yatra rūḍhyā asad-artho janma-vināśayoḥ. śaktiḥ, sā asty eva prāg doṣavati punaḥ sādhane na dvayor ekasya -sādhyām arthakriyām, na tu bheda-a-viśeṣe -bheda-anvayo loke pratīti-bhedaḥ so ’saty śrutayaḥ sambandhi-vācinyaḥ, apeta-vyaktīnām -nirghāta-ādi-samartho na anya iti yady anyo

api ca prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca api ca, bhinnatvād vastu-rūpasya sambandhaḥ api ca, bhinnā viśeṣā janakā (170c) ity uktam. na api ca, yaj-jātīyo yataḥ siddhaḥ sa tasmād agniapi ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tadapi ca, yatra sādhya-vipakṣasya varṇyate api ca, yathā a-bheda-a-viśeṣe ’pi na sarvaṃ api ca yady a-dṛṣṭyā nivṛttiḥ syāc cheṣavad api ca yadi kathañcid vipakṣe ’-darśana-mātreṇa a api ca yadi tat-saṃsthānaṃ bhinnaṃ mṛdaḥ, kulālaḥ api ca yadi na rūpa-ādīnām ekena śabdena api ca, yadi mṛt-piṇḍe ghaṭo ’sti, kathaṃ tadapi ca, yam ātmānaṃ puras-kṛtya puruṣo ’yaṃ api ca, yeṣāṃ vastu-vaśā vāco na vivakṣā-paraapi ca yo vastuto ’-sambhavat-pratihetuḥ, sa kiṃ api ca rūpa-ādaya eva bahava eka-arthakriyāapi ca, vastu-sāmānya-vādino ’pi hi bhinnā eva api ca vidyate ||139|| artha-a-bhedena ca vinā api ca vinā apy anena yāvān kaścit kṛtakaḥ sa api ca, vṛttir ādheyatā vyaktir iti tasmin na api ca, vedas tad-vyākhyānaṃ vā puruṣeṇa puruṣāya api ca, vyañjakasya ca jātīnāṃ jātimattā yadi api ca, vyavahartāra eva etad evaṃ vyāpāra-vad api ca, śabda-artha-apahnave sādhye dharma-ādhāra api ca, śabda-arthayoḥ sambandho nityo vā syād api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ api ca sa tadā eva tāvat sannihita-sakalaapi ca, sambandhinām anityatvān na sambandhe ’sti api ca, sarva-ātmatve ca sarveṣāṃ bhinnau syātāṃ api ca sarvatra ayaṃ pratijñā-hetvor virodhaḥ api ca saha-upalambha-niyamād a-bhedo nīla-tadapi ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-abhāvaapi ca, so ’pi tādṛśaḥ prabhāvavān eva an-anyaapi ca, sthiteṣv anyeṣu śabdeṣu śrūyate vācakaḥ api ca smṛtiḥ | dṛṣṭā tad-vedanaṃ kena tasya apy api ca, svayam apy ayaṃ na sarvatra prasiddhim api ca, svābhāvike vācya-vācaka-bhāve na punar api cakṣur-āder eka-vijñāna-kriyā-darśanāt. na ’pi cakṣur-vijñānaṃ bhavati iti. na samūhe ’pi ’pi cakṣuṣā rūpam īkṣate | tat saṅketa-a-grahas ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ || ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ ||13|| api caramasya a-sāmarthyam eva, kasyacit karaṇāt. ’pi cira-śīghra-praśamana-ādayo viśeṣā guṇa’pi cec chabda-ghaṭa-bhedena kalpane | na ’pi cet katham || na a-sādhyād eva viśleṣas tasya api cet tasya tatra ātmany api sā samā || tatra a api cetanā-adhyavasāyau saṃsarga-vipralabdho ’yaṃ api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt api cetaś ciram | su-ukta-abhyāsa-vivardhitaapi cetasām || tasmāt prameye bāhye ’pi yuktaṃ api cetasi | dṛṣṭaṃ janma sukha-ādīnāṃ tat-tulyaṃ api ced dhetu-vacanasya pravartanāt || tatapi cen matiḥ | (299ab) na hi manasā dhyāyato ’pi api codanam || ādhipatyaṃ viśiṣṭānāṃ yadi tatra ’pi janakaḥ syāt. yasmān na apaity a-bhinnaṃ tadapi janana-prasaṅgāt. tasmād yo ’ntyo ’vasthāapi jananam eva prayoktuḥ sāmarthyāt. svayaṃ ’pi janaiḥ śabdo niveśitaḥ | sa mukhyas tatra tat api janmano nirodhād apy ūrdhvam. tena ayaṃ na aapi jaya-parājayau, tattva-a-prakhyāpanād a-doṣa’pi jala-ādayaḥ, śrotṛ-ādi-vad rūpa-ādi-jñāne. api jāti-bhede vyāpāra-viśeṣa-anuṣṭhānād anvayāc api jātīnāṃ tac-chrutibhyo nityam anugamana’pi jānīyāt taṃ tathā eva pratipadyeta. na ca

api PV_03066 SV_06016 SV_07501 HB_04001 SV_16504 V2_06510 SV_10302 V2_07906 PV_03163 SV_08423 HB_01202 V1_00511 SV_14802 PV_04164 SV_04219 SV_05807 SV_12707 SV_11927 PV_03418 PV_02013 V3_09606 PV_02239 VN_05420 SV_08920 SV_04111 HB_00715 SV_06811 V1_02410 SV_12416 SV_17515 HB_03906 VN_06310 SV_13819 V3_06608 V1_03601 SV_03004 HB_02406 PV_02079 HB_02408 VN_02303 PV_03213 PV_03529 V3_00410 V3_08704 SV_07101 VN_00406 SV_17508 SV_05324 V2_05208 V3_06602 V2_06814 VN_01907 HB_03111 SV_06025 SV_02323 V2_08803 VN_00918 SV_13424 SV_03127 SV_02206 V2_08507 SV_03302 VN_02212 SV_04226 PV_03162

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-śakty-anapekṣaṇe | vyavadhāna-ādi-bhāve etat prāg yathā ete bhāvāḥ prakṛti-bhedino gotva-ādinā tadvantaḥ syuḥ. na hi vyakter tat-sādhana-pramāṇa-ākṣepa-siddhiḥ, tato bhedaś ca kiṃ-kṛtaḥ | tadvat puṃstve katham api na santi iti śakyante ’dhyavasātum. yo -mātreṇa asan nāma yathā uktaṃ prāk. yo caramatvasya. bhavaty eva hi tasya | bāhya-śakti-vyavaccheda-niṣṭhā-abhāve svabhāvo ’sya sva-hetor ity ucyate. tasya na ca tayoḥ śakti-viśeṣa-viṣaya-bhede pratipādayantī liṅgam eva. kasyacit saṃvāde yat-pratipatti-nāntarīyakaṃ yaj-jñānam ity paraṃ pratinyastam sādhyaṃ na iṣṭaṃ tadā bāhya iva eka iva an-arthakriyā-kāry mithyā-pratibhāsitvād a-kārya-kāriṇam cet. syād etat – yadi teṣu varṇeṣu satsv yathā-anubhavaṃ smaraṇāt smṛtir | taṃ vyanakti iti kathyeta tad-abhāve | ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya | ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya duḥkham eva vibhāvayet || pratyakṣaṃ pūrvam kathita-kriyamāṇa-prasaṅgo na prasajyate. na tat-svabhāvatvād eva karoti. tad-anyasya na ca tatra sāmānyam apekṣante, bhede tasmān na prameya-vacanena kiñcit, anyathā te ’pi sajātīyād anyataś ca bheda-a-viśeṣe sārūpyaṃ buddhi-lakṣaṇam ity anyasya dṛśyante. sarva-puruṣās tad-rahitā ity avyabhicārī. vyabhicāre ca tato ’nyathā yady api bhāva-abhāva-vacana-mātreṇa avaśyaṃ vaktavyā a-vacane vā nigrahaḥ, ekena chabdasya tad-udbhave syāt. a-kartur vyāpāre vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ucyate prakāśa-vat. nīla-ādy-anubhava ity tasya na sva-ātma-bhūtāny eva na vyatirekāv iti cet, na, a-tad-bhāvinaḥ sakṛd cetasi | kālena vyajyate ’-bhedāt syād dehe na tasya taj-janyaḥ svabhāva iti sakṛd mithyā-pralāpād atra para-upatāpa-vidhāne dvayam apy avahīyate | tasmāt tad eva tasya ’sya kaḥ || buddher api tad asti iti sā -sambhavino ’rthasya pratipattir iti cet, so siddher a-kāryatvāt. para-rūpa-kriyāyām siddher a-kāryatvāt para-rūpa-kriyāyām tad-abhāve na bhavati ity upadarśane ’nyasya -abhidhānaṃ tathā atyanta-a-satya-abhidhānam -āśrayi-bhāvaḥ, atiprasaṅgo vā. upakāre -vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe iṣyante, vāsāṃsi iva rāge. tad-dhetūnām -śaktir ayam asya eva pratipādaka iti. sā -vādinas tu tat-sādhane nṛtya-gīty-āder ca a-vācyam, anupalabdhi-lakṣaṇa-prāptānām hetutayā tad-anya-vyāvṛttyā ca a-tathābhūtān bhavad dṛṣṭaṃ gomaya-ādeḥ śālūka-ādiḥ. tatra bhavad dṛṣṭaṃ gomaya-ādeḥ śālūka-ādiḥ, tatra so ’nyatra api tathāvidhe ’-viśiṣṭa iti so dhvanibhir a-śakya-sādhanaṃ kāryam. tatra sarvato bhinne vastu-rūpe ’nubhava-utpattāv tu hetumattāṃ vilaṅghayet ||34|| sakṛd kāryam. tac ca dhūme ’py asti. sa sakṛd iva a-darśayantī pratibhāty an-artha-antare -sat-kāra-śloka-upārjanaṃ satām ācāraḥ. na ’-bhinnāś ca pratibhānti iti. svayam asatām -jñānaṃ tāṃs tathā pratipadyate || jñānāny

’pi jāyeta indriya-jā matiḥ || abhāve vinivṛttiś ’pi jñāna-ādikam ekaṃ kāryaṃ kecit kurvanti na api jñāna-hetutāṃ muktvā anyā kācid asty ’pi jñānaṃ na pṛthag ato lakṣaṇam, tena eva api jñānī kaścit kathaṃ na vaḥ ||313|| na khalv ’pi jñāpaka-abhāvād atīndriyaḥ pratikṣipyate ’pi jñāpakasya liṅgasya abhāvād atīndriyaḥ api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi tac-chrutiḥ || vikalpa-pratibimbeṣu tanapi taj-janana-ātmatā tad-anyasmād ity anādir ’pi taj-janita-viśeṣa-bhedasya kāryasya svabhāva’pi taj-jātīyasya vyabhicāra-darśanād an-āśvāsa api taj-jñāne sati syāt. na hi yo vijñāne api tat || pratyāyana-adhikāre tu sarva-asiddhaapi tat-kārī iva vyavahāriṇāṃ tathā adhyavasāya api tat-kārya-kāriṇam iva adhyavasyantīṃ vastuapi tat kāryaṃ na syāt. na bhavati teṣām a-viśeṣe api tat-kāla eva. anubhava-smaraṇa-anukramayor ’pi tat-kṛtam || na ākārayati ca anyo ’rtho ’napi tat-kṛtiḥ || sādhyena anugamāt kārye api tat-kṛtiḥ ||71|| sādhyena anugamāt kārye api tat tathā api na virāgavān | yady apy ekatra api tat tasya anubhāṣaṇīyam, na ca idam apy api tat tulyam iti so ’pi kiṃ na karoti. etena ’pi tat-prakṛtitvāt. na tad-a-viśeṣe ’pi dadhiapi tat-pratipatter utpatter iti. etena upanaya’pi tat-prayojana-aṅgatayā tad-anyebhyo bhidyanta api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. api tat-sambhava-virodha-abhāvād a-nirṇayaḥ. na ca api tat-sambhavāt tad-bhāvāt tat-pratītir ayuktā. api tat-sādhana-pramāṇa-vṛttir ākṣipyate. anyathā api tat-sādhana-vighātāt, eka-sādhana-vacana-vat. ’pi tat-siddhy-ayogāt. vyāpi-nityatvād upalambha ’pi tat-svabhāvasya eva tad-bhāve sāmarthyāt. api tat-svabhāvo ’nubhava eva. a-vedya-vedakaapi tata upakāram anubhavanti. kiṃ tasya iti tā api tato ’bhāvāt. paraspara-apekṣayā janya-janaka ’pi tato guṇaḥ || an-anya-sattva-neyasya hīnaapi tato na bhaved artha-antara-vat. na api ’pi tattva-a-pratiṣṭhāpanāt. anyathā api nyāyaapi tattvaṃ yā dvaya-śūnyatā || tad-bhedaapi tattve vyavasthitā | grāhy-upādāna-saṃvittī ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti api tatra an-upakārāt. ubhayathā a-kārakasya api tatra an-upakārāt. ubhayathā kārakasya api tatra abhāve sandigdham asya sāmarthyam. api. tatra ekasya vacanasya kathañcit saṃvādena a ’pi tatra eva tat-pratibandha iti kim anyas tat’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya api tatra niyamād a-doṣa iti cet, na, teṣāṃ api tatra pratibaddhā bhāva-abhāvābhyāṃ kāryatāṃ api tatra prasaṅgāt. yathā pratijñā-abhidhānaapi tatra vyavacchedāt. eka-ātma-paricchedāt api tathā-adhyavasitān a-vibhakta-bāhyaapi tathā-abhidhāne ’py asty eva sva-bījaapi tathā-abhidhāne ’py asty eva sva-bīja’pi tathā astv iti vyāptiḥ: sarva evaṃ-vidho api tathā ity alam anyena. tasmān na varṇeṣu api tathā eva na smārto niścayo bhavati. sahakāri api tathā-darśanāt kāryaḥ siddhaḥ, a-kāryatve ’api tathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’pi tathā prayoga-darśana-abhyāsāt. na tāvatā api tathā-pravṛttebhyaḥ sva-hasta-dānena prāṇinām api tathā buddhyā upadarśanān mithyā-artha eva api tathā bhede ’-bheda-pratyavamarśane | ity a-

api V3_09502 V2_04909 PV_02099 V3_06101 V1_03504 SV_15408 HB_02104 SV_11621 V1_04113 SV_15909 SV_10918 SV_13919 PV_03008 V2_08705 SV_02310 SV_17008 V2_05907 V3_01504 VN_00918 SV_04427 SV_12304 V1_02110 V1_01111 SV_05413 SV_03802 SV_05809 V1_02911 VN_00402 PV_03369 HB_02705 HB_03003 SV_10706 V3_07001 V3_10804 HB_00112 V3_10404 SV_09423 V3_07401 SV_16719 V2_09801 SV_01511 SV_15430 PV_03529 SV_16329 V2_06710 PV_03361 V1_03906 SV_13008 SV_13619 SV_05517 HB_00705 V3_06604 SV_16322 SV_08616 SV_06818 HB_01705 SV_12109 SV_14524 SV_09002 SV_01716 PV_03466 PV_04108 SV_02720 V3_12907 V2_04511

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kṛtaka-śabdaḥ sambandhi-bheda-vyudāse vastu-sattā-viprakarṣāt, liṅga-pratipatter dharmi-vācinī | khyātā eka-artha-abhidhāne yathā santamase hasta-sañcāreṇa. na, tatra -pratipattau darśane ’lpa-avayava-darśane anitya-nir-ātmatā-ādi-vyavacchede -dharmā cet, pṛthag-bhāva-sambhavāt, kevalo kutaścit svayam utprekṣya ghaṭayed iti te -ākāraṃ ca yugapad upalabhata iti tad-anye paramparayā prasūtir asti iti. te (299cʼ) ’bhiyoga-arthasya avisaṃvādād viṣaya-antare kārakatve kasyacit tathābhūtānām anyeṣām grahād doṣo na abhāveṣu prasajyate || teṣām hi svabhāva-viśeṣo dhūma iti. tathā hetur hi svabhāva-viśeṣo dhūma iti. tathā hetur tasya artha-a-parijñānāt. pradeśa-antareṣv tat-saṃskāre tu syād anupalambhaḥ. tadā siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam na vā kvacid viśeṣa-abhāvāt. so ’nyatra maṇau yathā ||81|| tatra eka-kāryo ’neko -siddheḥ. tasmāt kāraṇāni vivecayatā artheṣv tu jñānena saṃvedyanta ity eke. teṣām na etad asti, yasmād a-vidyamāna-a-bhede tad-viṣayāṇi nir-viṣayāṇi. nir-viṣayatve pratipāditaṃ vā bhavati, svarga-ādi-śravaṇe adhyavasāyāṃ mithyā-buddhiṃ śrutir janayanty pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatve yathā idam asmin sati bhavati. satsv na anyasya kasyacit || tad-dhetutvena tulye eva aparasya abhāva-siddhir ity anya-bhāvo tad-abhāva-anya-bhāvayor anya-bhāva-gatyā śabda-arthaḥ samarthas tad-anubhava-āptāv śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv na darśana-mātreṇa, kiṃ tarhi vyatirekād āśaṅkyeta. sajātīya eva sattvam iti siddhe eva asato virahād iti, vyabhicāri vā. atha tatra asiddham iti sādhyate. nanu tatra tatra asiddham iti sādhyate. nanu ca atra loka-saṅketa-prasiddhim anupālayati iti tato vipakṣe ’-darśana-mātreṇa a-pratibaddhasya vipakṣe ’-darśana-mātreṇa a-pratibaddhasya asiddhau vā tad-vyatireka-nivṛtti-siddhāv anyas tad-bhāva-niyamo ’sya kaḥ || buddher -upadeśa-nir-apekṣāṇām a-sāmarthyāt, tatra -upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so iha tat || a-darśanāj jagaty asminn ekasya tat ||51|| a-darśanāj jagaty asminn ekasya upalambha-āvaraṇaṃ sambhavati. tasya sato sā varṇeṣv apy asti. sā eva ca anyatra iti. dvayasya grahaṇād a-doṣa iti cet. tathā iti ko ’yaṃ pratipatti-kramaḥ. pareṇa bhavati sva-kāraṇa-sāmagry-adhīnair anyair -karaṇāt. tasmān na mantrāḥ puruṣa-praṇītā teṣāṃ viśiṣṭam eva rūpaṃ kiṃ tv a-bhinnam tasya tādṛśasya anupalambhāt. eka-vacanam ’pi para-rūpeṇa kartā. svarūpaṃ ca asya prāg tathā anyo ’pi iti kaścana ||240|| tasya -bhāve bhāvo na dṛśyate, ’n-artha-antaratve syād uṣṭraḥ. tathā dadhy api syād uṣṭraḥ, na āśrayaḥ | tad-abhāve ca tan na iti vacanād iti tat kutaḥ | jñātatvena a-paricchinnam sva-vācā ca na bādhyate | dṛṣṭe ’-dṛṣṭe tatra a-pratipattir iti. tasmāt tatra hetuḥ. nanu sva-āśraya-vyāpti-vādinā ’yam ārambhaḥ. yathā-vastu-pratipadyamānā

’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yadapi tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat ’pi tathā vihita-saṃsthitiḥ || rūpa-ādi-śaktiapi tathā-sañcāriṇo hastasya antara-sparśa-viśeṣa ’pi tathā sthūlasya darśanaṃ syāt. rakte ca ’pi tathā syāt. na, vyatireka-vyavacchedasya ’pi tathā syād ity uktam. a-tat-svabhāvas tu tadā ’pi tathā syuḥ. na ca cyavana-dharmāṇaḥ. yad ’pi tathā syuḥ, viśeṣa-hetv-abhāvāt. tat siddhaḥ ’pi tathā syus tad-arthā ced asiddhaṃ kalpanā’pi tathātva-upagamo na vipralambhāya anapi tathābhāva-prasaṅgena sarvasya kāryatāapi tathābhāve ’-pratiṣedhāt sphuṭa-ābhatā | api tathābhūta-kārya-janana-svabhāvaḥ. anyato ’pi api tathābhūta-kārya-janana-svabhāvaḥ. tasya api tathāvidha-artha-kalpanāyā a-nivāryatvāt. yadi api tathāvidha-indriya-grāhya-abhāvo ’sty eva. api. tathāvidhasya ca dehasya ghaṭād artha-antara api tathāvidhe ’-viśiṣṭa iti so ’pi tathā astv ’pi tad-a-kārya-anyatā-āśrayaiḥ | ekatvena api tad-a-tat-pratibhaveṣu svabhāva-bhedo api tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu’pi tad-akṣa-a-gocaratvataḥ | spṛśato ’py asti sā ’pi tad-anukārī pratibhāsas tad-rūpa-anubhava’pi tad-anubhāvinām iva pratibhāsa-a-bhedaapi tad-anya-parihāra-aṅga-abhāvāt paramārthatas ’pi tad-anyebhyo ’-viśeṣataḥ ||33|| yo ’pi kaścid api tad-anyeṣu samartheṣu tad-dhetuṣu tad-abhāve ’pi tad-anyair viṣaye matam | viṣayatvaṃ tad’pi tad-abhāva iti vyapadiśyate. anya-bhāvaapi tad-abhāva-gatir na syāt, na vai kutaścit api tad-abhāvāt. tad ayam arthakriyā-arthī tad-aapi tad-abhāvāt. tad ayam arthakriyā-arthī tad-aapi. tad-abhāvād an-anya-upanaya iti cet, tulyā ’pi tad-abhāve vyatireke sādhya-abhāve ’sattvaapi tad-abhimatāt kutaścin nānā-bhāva evaṃ-bhāvaḥ api tad-ayoga-virahiṇā sāmānyena anvayo na siddha api tad-ayoga-virahiṇā sāmānyena anvayo na siddha ’pi tad-artha-siddhiḥ syāt, na apauruṣeyāṇāṃ api tad-avyabhicāraḥ, kvacid deśe kānicid api tad-avyabhicāraḥ. kvacid deśe kānicid dravyāṇi api tad-asiddhir iti sādhye ’pi prasaṅgaḥ. tan na api tad asti iti sā api tattve vyavasthitā | api tad-ākāra-dhyāna-āder eva prayogāt. tasmāt ’pi tad-ātma-an-upakāre na sidhyati. para-ātmani api tad-ātmanaḥ | asti iyam api yā tv antarapi tad-ātmanaḥ | asti iyam api yā tv antar’pi tad-ātmānam a-khaṇḍayataḥ sāmarthya-tirasapi tad-āśrayaḥ, na viśeṣaḥ. tat kathaṃ tulye api tad iha iti syāt. na samāna iti. tad eva api tad ucyamānaṃ plavata eva, upayoga-abhāvāt. api tad-unmukhair bhavitavyam, an-āyattatvāt. tad api tad-upayoga-nir-apekṣāḥ svabhāvena phala-dāḥ. api, tad-eka-śakti-yogāj janakāḥ. tena te ’api tad-eka-śakti-sūcana-arthaṃ saṅketaapi tad eva iti kathaṃ kadācit kriyā-virāmaḥ. api tad eva uttaram, evam apauruṣeyatve ’pi kim ’pi tad eva tad bhavati. tan na kiñcid asya jātam api tad eva dadhi, yena anyad api syād dadhi. tad api tad-gateḥ ||26|| yatas tad-bhāva-hetu-bhāvau api tad gamakaṃ katham || a-dṛṣṭa-dṛṣṭayo ’nyena ’pi tad grāhyam iti cintā pravartate || artheṣv a api tad-darśinas tat-svabhāva-a-niścayaḥ. kutaḥ. api tad-deśa-sannidhir iṣyata eva iti kim an-iṣṭam. api tad-dharma-a-vyāpti-vyatirekābhyāṃ nigadanto

api PV_02064 V1_00803 HB_03617 SV_02117 V2_09103 SV_01907 SV_04102 SV_04502 HB_00806 SV_05219 SP_00008 SV_07610 PV_03393 SV_06626 SV_12122 SV_05717 SV_00615 V2_06402 SV_07402 SV_04215 SV_05823 V1_04108 VN_02101 SV_11615 SV_00306 V2_05712 PV_02091 SV_14322 PV_03313 SV_03126 V1_02411 V2_05910 SV_02819 VN_00824 SV_16323 PV_02276 PV_02042 PV_04066 V2_09408 SP_00007 PV_02053 SV_06001 SV_04626 SV_09112 HB_04004 V3_04708 V3_04704 HB_03816 PV_04236 V2_05602 VN_05507 PV_02246 PV_04113 V3_03509 SV_02921 SV_16527 SV_07305 SV_17004 SV_08324 SV_08314 PV_04191 V2_05011 SV_14410 SP_00025 HB_02512

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na asyāḥ sthātur a-vyatirekataḥ || vyatireke -kartuṃ yukto rasa-ādaya iva parasparam. na bhāvāt tena avyabhicārī. tatra eva tad-anyo svabhāvena vā a-calasya artha-antara-yoge svabhāvena vā a-calasya artha-antara-yoge -antara-bhāve svabhāva-upadhānam. kāryasya -indriya-mano-’rtha-tat-sannikarṣā vā asaty pratāryate ||82|| tathā aneka-kṛd eko bhidyate na arthaḥ, ubhayathā dharma-bhede sāmarthya-gatiḥ, pratyekaṃ tāsām abhāve vartamāno ’nya-niḥ-spṛhaḥ | tad-abhāve -santateḥ sarva-artha-darśaneṣv anapekṣya āśrayiṇī yā api kāraka-jñāpaka-sthitiḥ || sā arthaṃ kaścit sāṅketikīṃ śrutim | kuryād ṛte tathāvidhāḥ samunnīyante. hetu-rūpa-nivṛttāv -kalpanā ayuktā iti. tasmāt saṅketaḥ (110dʼ) -dahana-viśeṣatvāt. etena tat kāryād -kāryasya apy abhāva iti. etena tat-kāryād viṣaya-saṃskāras tv indriya-a-viśeṣe āśritya vikalpakam utpadyate ’-tad-viṣayam a-śakyatvāt, a-vijñāta-vṛkṣeṇa a-vṛkṣasya anya-upalambha-kāle tu siddha ity upalambhe upanyāso vyākhyānaṃ vā. tasmād evaṃ-vidhasya an-upakāriṇi śabde ’-samāśrayāc ca. tasya sākṣād an-utpatter a-tat-pratibhāsitve sākṣād an-utpatter a-tat-pratibhāsitve iti vā katham || saṅkhyā-saṃyoga-karma-āder na vastunaḥ pratyāpattiḥ. na hi hantari hate viśeṣaṇa-dhiyāṃ punaḥ | a-tādrūpye na bhedo asya grahaṇaṃ yo niścayaḥ. anyathā eka-ākāre viśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo anupalabdhyā tan-nimittaḥ siddho vyavahāro 9|| tad-viveka eva ca anya-apohaḥ. tasmāt tad -ādy-arthakriyā ghaṭe dṛśyamānā, a-dṛṣṭā upayoga-nir-apekṣāḥ svabhāvena phala-dāḥ. ye taj-janyam alpaṃ syān na vijātimat | atha || yady apy akṣair vinā buddhir na tāny tadvad asti virodhitā || a-bādhya-bādhakatve na yuktaḥ. kvacid yadṛcchayā tathābhāve ’bhidhāyakāḥ || kārya-kāraṇa-bhāvo nirhrāsa-atiśayāt tayoḥ || tulyaḥ prasaṅgo prasaṅgaḥ. na a-samānaḥ, yasmāt tatra jāteś codanād a-doṣa iti cet. sā a-nirdiṣṭa-viṣayasya naño ’-prayogāt. so -vat pakṣa-dharmatvāt. anvaya-vyatirekayor nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha ’nyathā-abhidhānād doṣa eva. pakṣa-dharme ’tiprasaṅgāt. evaṃ hi prameya-puruṣa-ādīnām upanīyate | dṛṣṭiṃ bheda-āśrayais te upanīyate | dṛṣṭiṃ bheda-āśrayais te gavi vihitam iva sāsnā-ādimattvaṃ bāhuleye api guṇa-īkṣaṇam || kāraṇaṃ hīyate sā ghaṭito dhvaniḥ | sarvo ’syām a-pratīte ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte dvayor api grahaṇam iti. eka-upādhi-viśiṣṭe -pratipatty-artham upayācyate. anyathā saty jñānam utpadyate na viṣaya-balena asaty virodha-cintāyām an-āśvāsa āgame syāt. saty eka-sthitāv api vaikalyam asti. a-vikale sa ca tatra apy asti iti na eka-sthitāv kriyayā ca saha-uditaḥ | vivakṣāto ’-prayoge kriyayā ca saha-uditaḥ | vivakṣāto ’-prayoge āhosvit tad eva iti. tad-artha-antaratve kim anyair gamana-ādibhiḥ || teṣu satsv bhedāt. taj-janana-svabhāva-vilakṣaṇād

’pi tad-dhetus tena bhāvasya kiṃ kṛtam | a-vināśa api tad-balena udīyamānaṃ vijñānam artha-antaram ’pi tad-bādhakasya bhāva eva bhāvād viruddhas ’pi tad-bhāva-an-upapatteḥ. sa ca artha-antarād ’pi tad-bhāva-an-upapatteḥ. sa ca artha-antarād api tad-bhāva eva bhāvaḥ. tac ca asti dhūme. api tad-bhāva-niyate sāmānye rūpa-vijñānam ekaṃ ’pi tad-bhāva-paridīpane | a-tat-kārya-artha’pi tad-bhāvasya eva khyāpanāt. na hy ekāntena a’pi tad-bhāvāt, asati sāmānye ’bhāvād itarathā ca ’pi tad-bhāvāt sambandho na eka-vṛttimān || yady api tad-bhedaṃ tathā adhyavasāyād a-tathābhūtaapi tad-rūpa-nirbhāsās tathā-niyata-saṅgamāḥ | ’pi tad-rūpa-sāmānyād vyatirekiṇaḥ ||142|| yo ’pi api tad-rūpam a-nivṛttaṃ kārya-dharma-vyatikramān api tad-vid-arthikaḥ ||110|| eva yuktaḥ. yo ’yam api tad-viruddha-kārya-abhāva-gatir uktā api tad-viruddha-kārya-abhāva-gatir uktā ’pi tad-viśeṣa-ādhānād upakārī syāt. na indriyaapi tad-viṣayam iva tad-anubhava-āhita-vāsanāapi tad-vyavaccheda-rūpasya a-parijñānāt, buddhāv ’pi tadā na siddho ’nyadā viparyaye siddha iti su api tadānīṃ prativādinā a-jijñāsitasya arthasya api tadutpatti-sahakāritve samarthasya nitya’pi tadutpattes tad-avyabhicāriṇāv iti pramāṇaṃ ’pi tadutpattes tad-avyabhicāriṇāv iti pramāṇaṃ api tadvat svarūpataḥ | abhilāpāc ca bhedena ’pi tadvataḥ pratyujjīvati iti cet. na, hantus ’pi tadvad anya-dhiyo ’pi vā || na iṣṭo viṣaya’pi tan na syāt. kiṃ punaḥ kāraṇaṃ sarvato bhinne ’pi tan-nibandhanā na vā a-pratipatty-aṅgam ity ’pi tan-nimitta-sattayā sādhyate, anya-naimittika api tan-mātra-apoha-gocaram, na vastu-svabhāvaapi tantuṣu prāvaraṇa-ādy-arthakriyā paṭe dṛśyata ’pi tantra-vidaḥ kecin mantrān kāṃścana kurvate | api tapasaḥ śaktyā śakti-saṅkara-saṅkṣayaiḥ | api tayā vinā | tathā apy anyonya-hetutvaṃ tato ’pi tayoḥ śāstra-artha-viplavāt | a-sambandhe ’pi ’pi tayor a-pratibandhād vyāpty-asiddheḥ. na api ’pi tayor a-saha-bhāvataḥ | prasidhyati kathaṃ ’pi tayor na tulyaṃ citta-kāraṇe | sthityapi taruḥ | ayam apy ayam eva iti prasaṅgo na api tarhi tad-viśeṣaṇatvena avasthitā vyaktir ’pi tarhi deśa-ādi-pratiṣedhaḥ katham. yasmān na api tarhi na pṛthaktvam, eka-prayogād ubhaya-gateḥ, api tarhi niścayena nirdeṣṭavyasya a-niścayo ’stu ’pi tarhi sandeha-anyatara-asiddher dūṣaṇaṃ syāt. api tal-lakṣaṇatvaṃ syāt, na hi teṣv apy asatsu ’pi tasmād a-jñāta-viplavāḥ || sattā-sādhana’pi tasmād a-jñāta-viplavāḥ ||28|| ity antara’pi. tasmād apratibhā eva nigraha-adhikaraṇatvena api tasmān na a-guṇa-darśanāt | api ca asad-guṇa’pi tasmiṃs tat-siddhatā tataḥ || asādhāraṇatā na ’pi tasmiṃs tat-siddhatām āha – yatra apy ’pi tasmin gṛhyamāṇe sarva-upādhīnāṃ grahaṇam. api tasmin pramāṇa-antara-a-vṛttāv a-pratipatteḥ. api tasmin bhāvāt paramparayā liṅga-anusāreṇa. na api tasminn a-tathābhāvād arthasya a-pramāṇa’pi tasminn a-bhavat tasya a-janaka-ātmatāṃ api tasya apāyo ’sti. ye viśeṣās teṣāṃ saha’pi tasya artho ’yaṃ pratīyate || vyavaccheda’pi tasya artho ’yaṃ pratīyate ||11|| vyavaccheda ’pi tasya iti punar upakāratva-ādi-paryanuyogas api tasya iti sambandhasya a-prasiddhitaḥ | api tasya utpattau na taj-janana-śakti-

api SV_13007 PV_03148 PV_03086 SV_05322 HB_03015 PV_03326 V1_04203 SV_12719 SV_02519 SV_03015 V3_06111 V2_08603 PV_04229 V2_05505 SV_16402 SV_07023 V3_08702 PV_02225 SV_02215 SV_08919 SV_16818 SV_05421 SV_10610 V3_06810 VN_00720 V2_09406 HB_03005 SV_06912 SV_14622 PV_02083 SV_13112 V3_05211 SV_13013 V3_05010 V3_00205 SV_16311 PV_04262 V3_01709 VN_05303 V2_06808 V2_06906 V3_00703 V3_04702 V2_08812 VN_01722 V3_03406 V3_12008 V3_04507 V1_00612 V2_04912 V3_02306 PV_03327 SV_09321 V3_07104 SV_16704 V3_08805 SV_07117 SV_07204 V2_08513 V1_03002 SV_02210 SV_10112 V3_07702 SV_12025 SV_12325

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-antaratvasya ca prāg eva niṣiddhatvāt. na ākāra-śūnyaṃ gotvaṃ hi varṇyate || samānatve -uktis tasya tat-kāraṇasya vā | niṣedhe yā nāma, atiprasaṅgāt. artha-antara-janane tasya api vā kathaṃ pratipattiḥ. kasyacid anyasya kasyacit | pratyakṣa-prativedyatvam -ayogāt, tasya a-viśeṣāt. saṃvedanam ity ātmatve pṛthak teṣāṃ nirarthatā | (248ab) te -svalakṣaṇa-niṣṭhā eva bhavanti. tad ekasmād -pratipatti-mukhena sarva-pratipattiḥ. tadā upalabdhir eva. upalabhyasya anupalambhena tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād || tābhyāṃ sa dharmī sambaddhaḥ khyāty-abhāve || tābhyāṃ sa dharmī sambaddhaḥ khyāty-abhāve eva tat tādṛśam ity unneyam. api ca, so tad a-samarthaṃ pṛthak tat sahitam tad a-samarthaṃ pṛthak tatra sahitam | na tair vinā duḥkha-hetur ātmā cet te tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād -arthī samaṃ dvayor api pravarteta. eko samitānāṃ śabdānām arthaṃ śṛṅga-grāhikayā grāhiṇīṣu svalakṣaṇa-pratibhāsaḥ, tad-abhāve an-apāyāt. vastu-viparīta-ākāra-niveśiṣv an-apāyāt. vastu-viparīta-ākāra-niveśiṣv -sambandha-virodhād ekaṃ śabdaṃ na icchāmaḥ, atiprasaṅgāt. na sa tena sādhyate, anya-bhāvas tad-abhāvasya gamaka iṣyate, tad-anya-bheda-a-viśeṣād eka-śabdena ucyante vai śaśa-viṣāṇaṃ kiñcid bhavati ity ucyate. tanu-dhūma-a-gatir yathā || tanutvān mūrtam na āvaraṇān nityaṃ sarve śabdā na śrūyante. na āvaraṇān nityaṃ sarve śabdā na śrūyante, na brūmas te kañcid atiśāyayanti iti. na brūmaḥ – te kiñcid atiśāyayanti iti. siddham. tan na abhyupagamāt parīkṣā-vṛttiḥ, tasya eva tad iṣṭaṃ phalaṃ vrata-āder vipāko vastv-aṃśo niṣedhaḥ sādhyate ’nayā | vastuny eva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, paścād uttaram abhidhātavyam iti, tathā hi na yava-aṅkuraḥ śāli-bījād bhavati, nāntarīyakatayā śabdād artha-pratipattiḥ, śabda-ākāśayor vā vāstavī pratyāsattiḥ, parārthe ’numāne sādhana-doṣa-udbhāvanam, ākāra-bheda eva tad-a-tattve nibandhanam, anyaḥ sādhana-arthaḥ. sa pratijñā-vacane -saṃśaya eva. so ’n-avadya-pakṣa-nirdeśe ’nuvṛtty-abhāvaḥ kathyate. so ’parasya ’pi sandeha-mukhena eva doṣāt. so ’-niścaye sa ca kārya-svabhāvayor liṅgayor anumāne a-sāmarthyāt. artha-avisaṃvādas tu dvayor ’pi śāstra-uparodhād virodhe so ’nya-kṛte tena asti tasya na anubhavo ’paraḥ | tasya na sādhya eva vyāhanyate. kiṃ tarhi hetāv na sādhya eva vyāhanyate, kiṃ tarhi hetāv vetti. na apy enam anyo vedayati, tasya patataḥ pratibandhaḥ. pratibandhād a-pāte patataḥ pratibandhaḥ. pratibandhād a-pāte iti vācyam. sthiti-karaṇaṃ cet tatra -hetukatvān na a-hetuka iti cet, na, tatra -anurodhasya tattva-lakṣaṇatvāt tasya iha na a-hetukatvam iti cet. na, tatra kadācid anupalambhāt tasya asatsv tato ’pi pratīteḥ samāśrayāt. tasya anyatra eva iṣṭer an-abhyupeta-bādhāyāṃ tad-anyasya syāt. tatra artha-antara-kalpane tad anyatra

api tasya upalabhya-ātmanaḥ kiñcid upalambha’pi tasya eva na īkṣaṇaṃ netra-gocare | api tasya eva sā a-pramāṇatva-sūcanā || anyathā ’pi tasya kiṃ tena. tasya tad-āśrayatve ’napi tasya tad-anyasya vā a-pratipattāv api svāpaapi tasya tad-ātmatā || na anyo ’nubhāvyas tena api tasya tādātmyāt tathā-prathanam, na tad ’pi tasya bahavo ’vayavāḥ pṛthak prakṛtyā yady an api tasya bhedo ’sti iti. tasmād ekasya bhāvasya api tasya śabdair an-ākṣepān na syāt tatra api tasyā eva viśiṣṭa-upalabdher eka-ākāraapi tādṛśa-udbhave tac-chakti-niyama-abhāvān na ’pi tādṛśaḥ | śabda-pravṛtter asti iti so ’pi ’pi tādṛśaḥ | śabda-pravṛtter asti iti so ’pi ’pi tādṛśaḥ prabhāvavān eva an-anya-sādhāraṇaapi tādṛśam eva ity an-upakārakatvān na saṃyogena api tādṛśam eva ity an-upakārakatvān na saṃyogena ’pi tādṛśāḥ || nir-doṣaṃ dvayam apy evaṃ api tādṛśo bhāve tac-chakti-niyama-abhāvān na hetu ’pi tām arthakriyāṃ tat-svabhāvatvād eva karoti. api tāvad a-budhaṃ bodhayed ity asti pauruṣeyānāṃ ’pi tāsāṃ bhāvāt, ākāra-antareṇa ca sva-jñāne api tīrtha-antarīya-pratyayeṣu bhāvāt. paramārtha api tīrtha-antarīya-pratyayeṣu bhāvāt. paramārtha api tv a-bhinnānāṃ rūpa-ādīnāṃ ghaṭa-kambalaapi tv anupalambhena svayam. yukto dṛśyasya aapi tv anya-bhāva eva tad-abhāvaḥ, yathā uktaṃ ’pi tv eka-vṛttyā apy aneka eka-śabdena ucyeta. api tv evam asya na bhavati iti bhāva-pratiṣedha api tu kiñcit kvacid a-śaktimat | jala-vat sūtaapi tu kiñcit teṣāṃ pratipattau sahakāri api tu kiñcid eṣāṃ pratipattau sahakāri api tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriyaapi tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriyaapi tu parīkṣāyā abhyupagama iti na para’pi tu pūrvasya karmaṇaḥ. brahma-haty-ādeśaapi tu pūrvābhyāṃ paryudāso vidhānataḥ || tatra api tu prakaraṇa-sāmarthya-ādikam api iti. tasmān api tu yathā-kathañcid uttaraṃ vācyam, uttaraṃ ca api tu yava-bījāt. evaṃ śabdānām api yady api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ api tu vaktur vivakṣā-kṛtā, tad-abhāve vivakṣitaapi tu vaktṛ-doṣeṇa api, nyūnatā-an-anvayaapi tu svabhāva-antaram api. kṛtrima-a-kṛtrimāṇām ’pi tulya iti kathaṃ na sādhanam. kevalasya a’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tadapi tulya iti katham a-samaḥ prāṇa-ādiḥ. a’pi tulya iti tathāvidha-udbhāvanam apy atra ’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ na api tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas ’pi tulya iti virodhaḥ syāt. bhavaty eva anyaapi tulya-codyatvāt svayaṃ sā eva prakāśate || api tulya-doṣatvāt. na hi hetur an-anvayaḥ api, tulya-doṣatvāt. na hi hetur an-anvayaḥ api tulya-prasaṅgatvāt. na hy andhena ākṛṣyamāṇo ’pi tulyaḥ paryanuyogaḥ – kṛto nāma sa tena ’pi tulyaḥ paryanuyogo ’navasthā vā. tasmāt pātaapi tulyaḥ prasaṅgo ’navasthā ca. tata upakāra-an api tulyatvāt – tad-abhāve ’py agnau bhavati iti. api tulyatvāt, indriya-vikāre ca vikārāt, tanapi tulyatvāt. tad-abhāve ’py agnau bhavati iti. api tulyatvāt. tad etat pratipattuḥ pramāṇaapi tulyatvāt. tad etad vyavaccheda-mātraṃ dvayor api tulyam ity an-upālambhaḥ. an-atiśaya-darśī ca api tulyam ity artha-a-nirṇayāt kvacid a-

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śabda-ghaṭa-bhedena kalpane ’nityatāyām -vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre vaktavyaḥ. tad a-samarthite ’nyatra ’pi na syāt tathā pratītiḥ. evaṃ tarhi tatra -aṅgam iti kasya bādhā. tat parasya gaty-antara-abhāvāt. tad etac chabdeṣv yadi viruddhā iṣyate, sā anya-viṣaye niṣidhyata iti cet. nanu tan-niṣedhe -bhāgair vyaktaḥ kila vācako vakti. tam ’sya na asti yāvad atra a-pratipattiḥ. satā na abhijalpa-anuṣaṅgiṇī || a-vedakāḥ parasya kuto bhedena bhāsanam || mandaṃ tad na gamayet. kiṃ tarhi tat-tulya-vyatireko kriyate tat prapadyate ||117|| vyavahāre ’nyas tat-kārya-ātmatayā sa ca || nairātmyād ’pi tayor a-pratibandhād vyāpty-asiddheḥ. na ca. virodhinor eka-ātmany a-sambhavāt. bhedo -hetu-vacana-pravṛtteḥ sambhavāt tad ’pi cakṣur-vijñānaṃ bhavati iti. na samūhe na asti. na ca tāvatā a-janakāḥ. apy a-bhedo upalakṣaṇatvād eva jñānaṃ siddham iti, tathā prabhāva-yukta-puruṣa-pratijñā-lakṣaṇāv -antarasya lakṣaṇam. na hi sambandhe saty bhede ’pi tat-prakṛtitvāt. na tad-a-viśeṣe ||38|| iti saṅgraha-ślokaḥ. tasmāt sakṛd || sa ca indriya-ādau na tv evaṃ bāla-āder a-sambhava eva pṛthag viruddha-saha-bhāvinām vinivṛtteḥ, parampara-upayogasya atītād kuryāt. evaṃ hy anena ātmanaḥ sāmarthyam tad-rūpāyā a-bhedataḥ || tadvad bhede dāha-vṛtter asaty abhāvād a-dṛṣṭa-indhano | tac-chakti-bhedāḥ khyāpyante vācyo ’nyo -anumitau yathā | na anyatra bhrānti-sāmye jñāna-hetutve sva-āśraya-samavāyinām anyeṣām || śabdebhyo yādṛśī buddhir naṣṭe ’-naṣṭe kāraṇam | ādhipatyaṃ tu kurvīta tad-viruddhe -cakṣuṣām | dūre yathā vā maruṣu mahān alpo -cakṣuṣā | dūre yathā vā maruṣu mahān alpo syāt karaṇīyam. viṣa-karma-ādi-kṛto bauddhā mada-vṛddhiḥ smaras tataḥ | rāgī viṣama-doṣo tasmān nir-upākhya-abhāva-siddhi-vad anyatra vikalasya an-anvaya-a-pradarśita-anvaya-āder -vacana-vad dharmi-dharma-vacanaṃ siddhe -apekṣayā virodhaś cintām arhati. hetor bhavet prakaraṇād gatiḥ || an-anvayo vā anyatareṇa ubhaya-pradarśanād iti. tatra dṛṣṭānta-anapekṣaṇād an-anumānam. śṛṇvann deśa-ādi-pratiṣedhaḥ katham. yasmān na tatra -upalabdhir uktā, tatra iṣṭaṃ viruddha-kārye daśavidha-anupalabdhiḥ. iṣṭaṃ viruddha-kārye sarva-abhāvaṃ gamayet. kvacit tathā-dṛṣṭānām abhāvaṃ gamayet, kvacit tathā-dṛṣṭānām abhidhānaṃ parājaya-sthānam uttara-vādino jagat || vyakter vyakty-antara-vyaktāv tad-abhyāsād āśrayaḥ parivartate || sātmye dūṣaṇe ca nyāyaḥ. sakṛt-sarva-anubhāṣaṇe saṅkara-ādikam || utpitsu-doṣa-nirghātād ye -doṣo nāma. yāvatā doṣa-vipakṣa-sa-ātmatve eva sarva-ādānāt prabādhane | tatra ekasya kecit tu dharmiṇaḥ | kevalasya uparodhe ayogāt. parvata-ādi-vat. ayam eva nityatve artha-siddhi-pratibandhāt. nanv an-udbhāvite tasya kartā ity ucyate. yadi punar udbhāvite -virodho hetvābhāsān ativartate. ubhayathā tat-spārśanaṃ yadi ||10|| tan na. spārśanam

api tulyam iti cet, na, siddhayā anityatayā ’pi tulyam iti tatra api pratibandho ’stu. api tulyam iti na ubhaya-siddha-itarayor api tulyam etat. yasmād eka-pratyavamarśa-ākhye api tulyam eva. tasya iṣṭatvād a-doṣa iti cet. api tulyam. tatra api indriya-yogya-deśatā’pi tulyā iti viruddhaḥ syāt. tena tatra eva ’pi tulyo doṣo niṣedhād asati śabda-a-pravṛttir api te na eva sakṛt prakāśayanti. krama-bhāvāt. api te na tad-artha-a-karaṇāt. vastutas tv anapi te svarūpaṃ kathaṃ viduḥ | eka-artha-āśrayiṇā api tejaḥ kim āvṛtter iha sā na kim | tanutvāt ’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ ’pi tena ayam a-doṣa iti cet (118abʼ) na vai api tena asya sandigdhaṃ vinivartanam | astu nāma api tena na asti iti vacanāt tathā bhavati, ’pi tena na evaṃ cet (168a) na vai sarva-ākāra-aapi tena saha sādhanaṃ syāt. tasmāt triṣv eva ’pi teṣām a-sāmarthyam. tathā iha api pratyekam ’pi teṣu cet ||170|| syād etat – satyaṃ viśeṣā api tāv eva bhāva-abhāvau kecid darśana-a-darśana api tau staḥ. sa prabhāvo gati-siddhi-viśeṣābhyām api daṇḍa-śabdād daṇḍini pratipattiḥ. a-niyata’pi dadhi-trapusa-ādayaḥ. syād etat – sāmānyam api darśana-a-darśanābhyāṃ kārya-kāraṇa-bhāvaapi darśanāt | doṣavaty api sad-bhāvād abhāvād api darśanāt. anityatva-vat prayatnānantarīyakaapi darśanāt. tad ayam a-viṣayatvād abhūta-aapi darśitaṃ bhavati. kāryaṃ param apekṣata iti ’pi dahano dahana-pratyaya-āśrayaḥ | yena aṃśena ’pi dahano na an-indhanas tasya deśa-kāla-niyama’pi diśā anayā || hetutve ca samastānām eka-aṅga’pi dīpa-tejo maṇau yathā ||81|| tatra eka-kāryo api dṛśyatā-āpattiḥ. tasmāj jñāna-hetutā eva ’pi dṛśyate | tādṛśy eva sad-arthānāṃ na etac ’pi dṛśyate || akṣṇor yathā eka āloko naktaṃcara’pi dṛśyate || yathā anudarśanaṃ ca iyaṃ meya’pi dṛśyate ||46|| yathā-anudarśanaṃ ca iyaṃ meya api dṛśyante. tatra a-mantratvam api ’pi dṛṣṭaḥ sāmye ’pi na aparaḥ || kṣayād asṛkapi dṛṣṭānta-anapekṣaṇād an-anumānam. śṛṇvann api api dṛṣṭānta-ābhāsasya a-sādhana-aṅgasya vacanam ’pi dṛṣṭānta-dharmiṇi bhāve tad-aṃśa-vyāptiapi dṛṣṭānta-virodhe ’sādhāraṇatvaṃ viruddhatvaṃ ’pi dṛṣṭānte doṣas tasya yathā-uditam | ātmā api dṛṣṭāntena tad-bhāva-hetu-bhāva-pradarśanaṃ api devānāṃ-priyo na avadhāraṇa-paṭuḥ. nimittaṃ api deśa-ādīnāṃ pratiṣedho na apy arthasya. ’pi deśa-kāla-ādy-apekṣaṇam | anyathā vyabhicāri ’pi deśa-kāla-ādy-apekṣaṇam | anyathā vyabhicāri api deśa-kāla-bhedena anyathā-darśanāt, yathā api deśa-kāla-saṃskāra-bhedena anyathā darśanāt, ’pi doṣa-udbhāvana-mātrād aparasya upakṣepa iti. api doṣa-prasaṅgataḥ | dṛṣṭyā vā a-jñāta’pi doṣa-bhāvaś cen mārgavan na a-vibhutvataḥ | ’pi doṣa-vacana-kāle punar viṣayaḥ pradarśanīya ’pi doṣa-virodhinaḥ | taj-je karmaṇi śaktāḥ syuḥ ’pi doṣa-sa-ātmano vipakṣa-utpatti-vad yathāapi doṣaḥ syād yadi hetu-pratijñayoḥ || śabda’pi doṣavattām upāgatāḥ || yathā parair an’pi doṣas tasya sthira-rūpasya parāvṛtty-ayogād ’pi doṣe ’rthasya eva a-sāmarthyān na bhavati ’pi doṣe sampūrṇa-vacana-ādinā pratisamādadhīta api doṣo ’stv iti cet, na, na hetu-doṣasya prāk api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ

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uktaṃ na dravyam eva nir-vivekam avasthā, na na nir-vivekaṃ dravyam eva dharmaḥ, na -pratyaya-bheda-bheditva-ādayo ’yam atīndriya-jñāna-atiśayaḥ. tathā anyo samarthanam. tad-viruddha-upalabdhiṣv artha-antara-bhūtatvāt. artha-antaratve -antara-nimittam a-tad-bhāva-mātra-anvayinam prakṛti-saṅkarāt | a-doṣaś cet tad-anyo -vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro -vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro svabhāva-anupalabdhau. vyāpaka-anupalabdhāv buddhir anādi-vāsanā-sāmarthyād a-saṃsṛṣṭān ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena -ādi parihṛtaṃ bhavati. dharma-vacanena anityatā ity ukta-prāyam. vacana-bhede kṣaṇa-sthiti-dharmā anityatā. vacana-bhede -vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe -vedikā | siddhā anyathā tulya-dharmā viṣayo | tasyāḥ siddhāv a-sandigdhau tat-kāryatve | tasyāḥ siddhāv a-sandigdhau tat-kāryatve kāraṇatāyāṃ vā kuta ekāntato gatiḥ || tatra || yatra asau vartate bhāvas tena sambadhyate || hetutve ca samastānām eka-aṅga-vikale tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā yatnaḥ kriyate hetuś ca prayujyate. tathā tathā hi na bhedād bheda ity a-bhedād nanv evam agny-ādiṣv api prasaṅgaḥ. tatra niṣṭhā teṣām a-niṣṭhānāt. dṛśyate ca viduṣām -āder iha api vā || auṣṇyasya tāratamye avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky iti. ayam anvayinaḥ prayogaḥ. vyatireke uktaṃ sāmānya-gocaram || atha eka-āyatanatve bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito tataḥ | rāgī viṣama-doṣo ’pi dṛṣṭaḥ sāmye tad eva vastu-rūpaṃ nairātmyam āyātam. yasya -utpatti-vad yathā-pratyayaṃ doṣa-utpattir jñāne bhāty artha-pratibimbakam | śabdāt tad kṛṣṇām iti. atra padānāṃ yathā-kāmaṃ prayoge pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo arthānāṃ sāmagrī saṅghātaḥ, tathā ’nya-abhāvo na yuktaḥ. kārya-anupalabdhāv iti kuta etat. kārya-anupalabdhāv bhavan kathaṃ tasya hetuḥ syāt. phalasya nimittī-kṛtya tayoḥ pravṛttir iti cet. karma ata eva asya a-saṃskāryatvāt prayoktā svabhāva-pravibhāgaḥ. tad-abhāvāt phalasya svabhāva-pravibhāgaḥ. tad-abhāvāt phalasya tad-arthaṃ vacanam. yady an-upalabhamāno -pratipatter abhāvād a-pratipādakasya jayo samudāya-śabdasya eka-vacana-virodho tathā anyo ’pi iti bhedasya a-sāmānya-doṣo atra-bhavān dṛṣṭi-rāgeṇa praveśyamāno asya sārūpyaṃ so ’dhyavasyati || sārūpyam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame cet. tat kim idānīṃ vidhi-viṣayo ’stu. tad cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam -ābhāsa-vacanena eva nigṛhīta iti. evam sarvasya a-viśeṣataḥ || pratyekam upaghāte | tatra atyakṣaṃ dvayaṃ pañcasv artheṣv eko || sabhāga-jāteḥ prāk siddhiḥ kāraṇatve yad upalabhyate. tatra eka-abhāve yad upalabhyate, tatra eka-abhāve etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir

api dravyād artha-antaram iti. uktam idam, na api dravyād artha-antaram, kiṃ tarhi dravyasya ’pi draṣṭavyāḥ. sann utpattimān kṛtako vā śabda ’pi draṣṭā deśa-kāla-svabhāva-viprakṛṣṭānām api dvayor viruddhayor ekasya viruddhasya ’pi dharma-kāraṇatve dharma-antarasya kāryasya api dharmaṃ svabhāvam icchanti iti viśeṣaṇena ’pi dharmaḥ kiṃ tasya na īkṣyate || na sarva’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk, ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk, na api dharmayor vyāpya-vyāpaka-bhāvaṃ prasādhya api dharmān saṃsṛjantī jāyate. tasyāḥ pratibhāsaapi dharmy-āśraya-siddhau dharmi-grahaṇaapi dharmy-āśraya-siddhau dharmi-grahaṇaapi dharmy-āśraya-siddhau para-āśrayatvād ’pi dharmi-dharmatayā nimittaṃ bheda-antara-ākṣepa ’pi dharmi-dharmatayā nimittaṃ vakṣyāmaḥ. tāṃ ’pi dhātau. dhātv-antare tv aneka-upakāra eva ’pi dhiyā saha || iti prakāśa-rūpā naḥ svayaṃ ’pi dhī-dhvanī || vidyamāne hi viṣaye mohād atra ’pi dhī-dhvanī ||41|| na hy eṣa pravartanīyo api dhūma-ābhāsā dhīḥ prabodha-paṭu-vāsanām | ’pi na | tad-deśinaṃ ca vyāpnoti kim apy etan ’pi na | pratyekam api sāmarthye yugapad bahuapi na a-nairātmyād ātmā jīvac-charīre sidhyati, api na a-bādhita-viṣayatvaṃ hetu-lakṣaṇam, api na a-bhedaḥ, tad-vyatiriktaś ca na kaścid api na agni-sattā-mātre kaścid vivādaḥ. viśiṣṭaapi na atinirūpaṇād asiddha-abhidhānam iti. ’pi na an-uṣṇo ’gniḥ kadācana | tathā iha api iti api na anityatva-abhāve kṛtakatvaṃ bhavati, ’pi na anityatva-abhāve kṛtakatvaṃ bhavati śabdaś ’pi na anekaṃ gṛhyate sakṛt | sakṛd graha’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya ’pi na aparaḥ || kṣayād asṛk-sruto ’py anye na api na abhāva-rūpo vyatirekas tasya bhāva-rūpaapi. na ayaṃ doṣaḥ. yasmān nir-upadrava-bhūtaapi na artha-ātmā bhrāntiḥ sā vāsanā-udbhavā || ’pi na artha-pratītau viśeṣa iti kaścit krama’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā api na avaśyaṃ kāraṇāni kāryavanti bhavanti, api na avaśyaṃ kāraṇāni tadvanti bhavanti iti api na avaśyaṃ kāraṇāni tadvanti bhavanti iti tad api na avaśyaṃ hetau bhāva iti tad-bhāva-hetor api na asaj-jñāna-abhidhānayoḥ | (159ʼab) api na asti. ataḥ prayoktā phalam aśnuvīta. api na asti ity a-samānam. nanv idam apy aapi na asti ity a-samānam. sā iyaṃ nir-apekṣatā ’pi na asti iti na pratīyāt, vacanād api na eva ’pi na asty eva. na hi tattva-cintāyāṃ kaścic ’pi na asty eva. sahitānāṃ sā śaktir ekā na ’pi na asti. pariśiṣṭa-abhāvas tu prāg eva uktaḥ. ’pi na ātmānaṃ cetayati. a-bhedo hi nāma-aikyaṃ api na icched yas tasya na ubhaya-darśanam | tadā ’pi na itara iti darśana-arthā. tatra sarva-anyaapi na iti cet. katham idānīṃ na pratiṣedhaapi na iti cet, katham idānīṃ na pratiṣedhaapi na iti cet, priyam anuṣṭhitam. yadi idam eva api na idaṃ hetvābhāsebhyo bhidyate. avaśyaṃ hi ’pi na indriyāṇāṃ mano mateḥ | upaghāto ’sti ’pi na īkṣyate || rūpa-darśanato jāto yo ’nyathā ’pi na uditam | ajñānam uktā tṛṣṇā eva santāna’pi na upalabhyate. tat tasya kāryam. tac ca ’pi na upalabhyate, tat tasya kāryam. tac ca api na eva asti. na vai viparyaya-prāptyā eva

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-a-vyatirikta-eka-nitya-vyāpita-ādy-ākārair upalabhamāno na asti iti na pratyeti vacanād ’pi na asti iti na pratīyāt, vacanād puṣṇāti. a-samarthaṃ tv āgama-pravṛttim -darśanāt ||104|| śakti-siddhiḥ samūhe -sādhane samarthā iti nigrahasthānam. atra ghaṭa-ādiḥ, san kṛtako vā śabda iti. atra iyān eva sādhana-vākya-prayogo jyāyān. atra abhyupaiti, pakṣo ’sya na sidhyati iti. iha eva. tad-vastv-abhāve śaśini nivāraṇe adhyāsaś ca na syāt. sati vā tasminn a-bhede bīja-ādayo ’ṅkura-ādi-janana-svabhāvāḥ santo sarva-doṣa-utpatteḥ. deha-ādīnāṃ hetutve doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve || tasmāt prasiddheṣv artheṣu śāstra-tyāge upādhimad-grahaṇasya. anyathā tathā eva vā | dṛṣṭā yathā vā oṣadhayo nānātve -antara-bhediṣu ||207|| atīta-a-jātayor vā -antara-bhediṣu ||55|| atīta-a-jātayor vā tayor eva. kiṃ tarhi ḍiṇḍika-purāṇa-itarayor ’pi bhāve na sa tasya svabhāva iti sakṛd ’pi bhāve na sa tasya svabhāva iti. sakṛd pratipādite, anyathā dvayor ekasya na anyaḥ kaścid viśeṣa iti. pūrva-vat paścād eva. artha-antaram apy aneka-sambandhe -abhimateṣv ākāśa-ādiṣu pratipattayas tā sākṣi-prabhṛtīnāṃ punaḥ punar brūyāt, anyasya kasyacid ātma-saṃvedana-vat. tato ca dṛśyasya abhāvāt. adṛśyatve na icched bhoktā apy asya na vidyate || ātmā a-tat-phala-sādharmyād viparyasto ’pavadeta || siddha-ukteḥ sādhanatvāc cet parasya a-nivāraṇam | tad-vastv-abhāve śaśini vāraṇe datta-uttara-avasaraḥ, hetv-antara-abhidhāne niṣidhyate | na tathā na yathā so ’sti tathā niṣidhyate | na tathā na yathā so ’sti tathā -bhāvataḥ || rāga-pratighayor bādhā bhede anyo vikalpaḥ sambhavati, ubhayathā bhūta-doṣa-a-pratipādanāt. tasmād evam atra vivarteta, sā ca a-pratyakṣā vivṛttā yadi tasmin na hetor vṛttiḥ kim iṣyate | sā yadi tasmin na hetor vṛttiḥ kim iṣyate | sā ’py a-tad-ālambane vastuni viruddha-uktāv anuṣṭhānaṃ vā abhimataṃ tadā ānaya ity a-samarthita-sādhana-abhidhānāt tu jetā aneka-sahakāri-sādhāraṇam eka-viśeṣa-apāye syuḥ, kiṃ tarhy eka-arthakriyā api. sā iti na anvaya-anuṣaṅgaḥ. tathā a-nairātmye samāna ātmā. tathā sati tad-ātmanā tena na kalpyate || svabhāva-bhedena vinā vyāpāro a-doṣaḥ. asattve ’bhāva-nāśitva-prasaṅgo sad-bhāvāt. nanu tatra tasya ābhāsaḥ sato na a-maraṇatvataḥ ||272|| vināśa-vināśe -evam-ādiṣv api yathāyogam udāhāryam iti, sā api yathāyogam udāhāryam ity-evam-ādikā. sā na hi kasyacit || bandha-mokṣāv a-vācye || pratyakṣaṃ pūrvam api tat tathā dṛṣṭā snehe duḥkha-samāśrayaḥ || tathā ’neko ’py eka-caitanya-kāraṇam | ekasya tam asya svabhāvaṃ manda-buddhiḥ paśyann ekasmāt kiṃ dīpo ’neka-darśanaḥ | krameṇa nāma ete śabdāḥ puruṣaiḥ kvacit praṇinīṣitā nir-ālambanaḥ svayaṃ prakāśeta. yatne yady utpadyeta, sa sambandha utpanno svabhāva-atiśayāt phala-dāyinaḥ kāryā

api na eva pratipattiḥ. kevalam a-bhinna-ākārā api na eva pratyeṣyati. tad api hy anupalambham api na eva pratyeṣyati. tad api hy anupalambham api na eva sādhayiṣyati. sā ca atīndriya-artha’pi na evaṃ vyakteḥ kathañcana | (105ab) nīlaapi na evam-bruvatā pratijñā-antaraṃ pūrvaapi na kaścit krama-niyamaḥ, iṣṭa-artha-siddher api na kaścit pakṣa-dharma-sambandha-vacanayoḥ api na kaścid a-niyamāt kathā-prasaṅgaḥ. yat tena ’pi na kaścid doṣaḥ. tasmād a-vastu-niyata’pi na kaścid bhedaḥ syāt. tathā ca ayaṃ ’pi na kevalā janayanti, salila-ādi-kāraṇa-antara ’pi na kevalānāṃ sāmarthyam asti iti. vipakṣa’pi na kevalānāṃ sāmarthyam asti iti vipakṣa’pi na kṣatiḥ | parokṣeṣv āgama-an-iṣṭau na cintā api na gṛhyeta. na hy anya eva anya-upakārako yo ’pi na ca aparāḥ ||74|| yathā vā guḍūcī-vyaktyapi na ca syād anṛta-arthatā | vācaḥ kasyāścid api na ca syād anṛta-arthatā | vācaḥ kasyāścid api. na ca sva-prakriyā-bheda-dīpano nāma-bhedaḥ api na janayet. na vā sa dhūmaḥ, a-dhūma-jananaapi na janayet. na vā sa dhūmo ’-dhūma-jananaapi na jaya-parājayāv iti. a-doṣa-udbhāvanaṃ api na jñāna-hetuḥ syāt. samavāyād eva jñāna’pi na tat teṣāṃ sāmānyam a-tad-rūpatvāt, dvitvaapi na tat-svabhāva-bhāvinyaḥ. tathā hi vikalpaapi na tatra kiñcic chalam. na a-viṣayatvād iti ’pi na tad artha-antare yuktam. an-artha’pi na tad-rūpaṃ jñānam iti kasya kim āyattā api na tadā tasya kriyā-bhogau hi lakṣaṇam | api, na tāvatā tad-abhāva eva, vyavahitānām api api na duṣyati | idānīṃ sādhya-nirdeśaḥ sādhana’pi na duṣyati || tasmād a-vastu-niyata-saṅketa’pi na nigraham arhaty a-virāmāt. prakṛtād arthād api na niṣidhyate || tasmād āśritya śabda-arthaṃ api na niṣidhyate ||19|| tasmād āśritya śabda’pi na parasparam | moha-a-virodhān maitry-āder api na pariṇāmaḥ. na nir-vivekaṃ dravyam eva api na paryanuyojya-upekṣaṇaṃ nāma parājayaapi na prakāśeta. na ca prakāśo ’rthas tathāapi na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate || api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate ||1 api na bādhā, pratibandhas tu syāt, dvayos tulyaapi na brūyāt, vyarthatvād vacanasya. tathā api na bhavati iti. anitya-ākāṅkṣe punar vādini ’pi na bhavati. punar apy a-vikaleṣu sarveṣu api na bhaven nir-viśeṣāṇāṃ parasparataḥ, bhāve ’pi na bhāva-siddhiḥ. yathā na idaṃ nir-ātmakaṃ api na yuktaṃ tathā bhavitum. tathābhāve hy a-tad ’pi na yujyate | nityasya a-vyatirekitvāt ’pi na yujyate | yasmād bhāvasya nāśena na ’pi na lakṣyate. sā hi varṇa-saṃsthāna’pi na vastunaḥ pratyāpattiḥ. na hi hantari hate api na vācyā, anupalambha eva saṃśayāt, upalambhe api na vācyā asiddhi-yojanā ||18|| anupalambha ’pi na vidyete kathaṃcana | nityaṃ tam āhur api na virāgavān | yady apy ekatra doṣeṇa tat api na virāgo ’tra svatva-dṛṣṭer yathā ātmani | api na vaikalye syān manda-śvasita-ādiṣu || atha api na vyavasyati sattā-upalambhena sarvadā tadapi na śaktaṃ syāt paścād apy a-viśeṣataḥ || api na śakyante praṇetuṃ vastu-pratibandhād dhūma ’pi na śakyeta, a-tat-prabhavāt. kvacic chaktau ’pi na śabde syāt. tasya tena a-sambandhiapi na śūdra-ādi-prayoge ’py anyathā syuḥ, śūdra-

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-kāṇena grāmya-kāṣṭha-hārakeṇa prārthitā pauruṣeyatvena vyāptyā apauruṣeyān nivṛttāv anumīyeran. na ca te pramāṇa-traya-nivṛttāv anumīyeran. na ca te pramāṇa-traya-nivṛttāv abhāva eva eka-aneka-pratiṣedhāt. ataḥ so tad-ātmanaḥ | ekatra pratiṣiddhatvād bahuṣv ’pi. na hi tasya asati virodhaḥ. so śaṅkayā, na ghaṭasya, virodhād iti sāmānyena bhinna-svabhāvo bhāvo ’nubhūtas tathā -viṣayatvād dūṣaṇena upadarśyata eva. tatra -pratyayasya. api ca, yathā a-bheda-a-viśeṣe sarvaṃ sarva-sādhanam | tathā bheda-a-viśeṣe a-vikāriṇaḥ | (254ab) syād etat – sann asya svayam a-bheda-vādino ’-bheda-a-viśeṣe kuvinda-ādayaḥ paṭa-ādi-karaṇe samarthā vyakti-vad an-anvayāt. api ca, parasya tulyaṃ pakṣa-dharma-vacanasya api iti tad tena svabhāvasya eva sādhya-sādhana-bhāve eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad yac chrāvaṇaṃ tan nityam ity avyabhicāro mā bhūt, an-upakāre hi teṣāṃ tat-sambandhitā sa vaktā na bhavati iti vyatireko ’-darśane -anvayād darśanena pratipattau vyakty-antare tad evaṃ vyatireka-abhāvād anvayo sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ity ucyate. anyathā iha kuṇḍe badarāṇi ity pūrva-a-bhinna-viṣayā tadvad ity-ādi. tad apy artha-vin matā || tasmād viṣaya-bhedo avaśyaṃ sannidhānam iti kaścin na vinaśyed avaśyaṃ sannidhānam iti kaścin na vinaśyed -itara-janmanoḥ svabhāva-bhedo rūpa-a-bhede -anubhava-jananau bhāvau kāraṇaṃ bhinnāv naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho -vat prasaṅgo vācyaḥ. anvaya-asiddhi-vacane -dhīḥ || sambandhaḥ sa tathā eva iti dṛṣṭāv sattāyāś ca ekatvāt. nagara-bahutve -dharma-an-āśrayo vastu. anya-viṣaye vyavahārād veda-artha-siddhiḥ. a-sāmayikatve tatra eva vā tad ayam a-prasaṅga iti. tasya bhavet ||51|| ity antara-ślokau. yasya tad-bhāva sthāpanāya nānā-eka-ātma-abhāve ||29|| ity antara-ślokau. pratyakṣa-virodhe -vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā yena a-bhinna-ātmatayā vyavasthā-bhede bhedasya ubhaya-gatatvād eka-bheda-abhidhāne ca vyarthā syāt parikalpanā | (229ab) ’nveṣate prekṣā-pūrva-kārī na vyasanena. saṅketaś ca vyavahāra-arthaṃ kriyate, yaro rūpa-vijñāna-hetuḥ śaso vā iti. pratīti-pratibhāsa-svabhāva-bhede bhāvas tat-svabhāva iti siddham. a-hetutve ca syād eva asya punar-bhāvaḥ. an-anyatve iti pratipāditam. hīnam eva tan nyūnatāyām tat-pratiṣedham āha. śrāvaṇatvasya syād a-darśanāt | (19ab) śrāvaṇatvasya paścād anityo bhavati, kiṃ tarhi paścād ca yathā-abhidhānaṃ yukti-virodhād anye pratyākhyeyā ata eva eṣāṃ sambandhasya nityaṃ śabdaṃ pratipadyate. sāmānyasya viṣaye pramāṇa-virodhād bahutaram ayuktam yadā eko na asti tadā anyasya bhāvāt. tad -khyātyā pitṛtva-vat. adṛśya-anupalambhe eva gata-arthatvān na pṛthag vācyam. ayam -artha-jñāna-ādy-eka-artha-sādhane | bhede etat sāmarthyād ubhayam ākṣipati, ekasya

api na saṅgatā. rūpa-guṇa-anurāgena kila mantriapi na satya-arthatvam, prakāra-antara-sambhavāt. api na santi iti śakyante ’dhyavasātum. yo ’pi api na santi iti śakyante vyavasātum. tasmān na ’pi na samūhas tasya iṣṭaḥ, na tatra śabda iti na api na sambhavaḥ || paricchedo ’ntar anyo ’yaṃ ’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ api na sambhavati. asti nāma īdṛśasya sambhavaḥ api na sarva-bhedeṣu tāvatā niścayo bhavati, api na sarvaṃ prāg anukrameṇa uccāritavyam, ’pi na sarvaṃ sarva-sādhanam | tathā bheda-a’pi na sarvaṃ sarva-sādhanam ||173|| yad uktam. api na sarvaḥ śabda upalabhyate sarveṇa. ’pi na sarvaḥ sarvasya janaka iti tathā bheda-aapi na sarvadā kurvanti iti cet, krīḍana-śīlo api na sā buddhiḥ sāmānyād eva kevalāt ||99|| na api na sādhana-avayavaḥ syāt. na hi pakṣa-dharma’pi na sādhya-sādhana-saṃsargaḥ. tau na pratijñāapi na sādhyam an-uktatvād iti cet, yad-vivādena ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na api na sidhyati. ghaṭa ity api ca rūpa-ādaya eva ’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara ’pi na syāt tathā pratītiḥ. evaṃ tarhi tatra api ’pi na syāt, tasya eka-svabhāva-sthiti’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā tadapi na syāt. na vai tad-upakāra-kṛto ’yaṃ api na svalakṣaṇayor a-bheda-sādhane samartham. ’pi na svasaṃvedanaṃ phalam | uktaṃ svabhāvaapi. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalyaapi. na hy avaśyaṃ hetavaḥ phalavanto vaikalya’pi, na hy ākāra-sāmyam eva bhāvānāṃ tattve api. na hi tatra anyad eva kiñcit sāmānyam asti ’pi. na hi tasya asati virodhaḥ. so ’pi na ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. api na hīyate | samavāya-ādy-abhāve ’pi sarvatra ’pi nagarāṇi iti bahu-vacanaṃ na syāt. dvayasya ’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa’pi nānā-arthānāṃ śabdānāṃ vyavahāre darśanāt api nānā-upādhy-upakāra-aṅga-śakty-a-bhinnaapi nānā-upādher dhīr grāhika-arthasya bhedinaḥ | ’pi nānā-eka-rūpāṇāṃ vṛtteḥ, rājā mahā-sammataḥ ’pi nānā-rūpasya yad eva śrutau rūpaṃ api nāntarīyakatā-abhāvān na para-ātmanaḥ ’pi nāntarīyakatā syāt. kṛtakatva-anityatva-vat. ’pi nāntarīyakas tad-anya-ākṣepo bhavati iti api nāma a-saṅkīrṇam arthaṃ jānīyām iti saṅkaraapi nāma anuṣṭheyam ato jñātvā pravṛtto ’rthavān api nāma itaḥ śabdāt kṛta-saṅketād uttara-kālam api nāma sarveṣāṃ tad-dhetūnāṃ sakṛt pratītir ’pi nāma-sāmyād eka-viṣayatvam apy ayuktam. ghaṭa ’pi nāśasya nityatvād bhāva-nāśayoḥ | saha-bhāva’pi nāśasya syān nāśaḥ kāṣṭham eva tu | tasya api nigrahād ity aparaḥ. yaḥ pratīyamāna-artham api nitya-anityayor a-darśanāt tad-vyāvṛttir iti api nitya-anityayor a-darśanād vyāvṛttir iti tadapi nitya eva, eka-svabhāvatvāt. sa tarhi bhāvaḥ ’pi nitya-hetavo vācya-doṣāḥ. buddher a-puruṣaapi nityatā | (283ab) ata eva yathoktād vastuapi nityasya aindriyakatve ’py anitye ghaṭe api. nityasya puṃsaḥ kartṛtvaṃ nityān bhāvān api nityeṣu na sambhavati. sarvadā sarvasya ’pi nimitta-abhāvāt sad-vyavahāra-pratiṣedhaḥ, aapi niyata-sādhana-vākya eva doṣo vaktavyaḥ, na ’pi niyatāḥ kecit svabhāvena indriya-ādi-vat ||73| api niyama-khyāpakasya dvitīya-ākṣepa-

api SV_09914 SV_17427 SV_11023 V3_13212 NB_03123 PV_03171 PV_03447 SV_12423 V2_09912 SV_11218 V1_03004 V2_07214 PV_03065 SV_00916 V3_11007 SV_15109 SV_09116 V1_00906 V3_05610 VN_02303 V3_04702 PV_04082 PV_04149 PV_04023 V3_01007 VN_03507 V3_02506 SV_13609 SV_12203 SV_12708 SV_12918 V2_06708 V2_09109 SV_09309 V2_07409 HB_01705 V3_12602 SV_15907 VN_03309 V3_13701 VN_06106 PV_03228 SV_15206 V1_04403 VN_02206 V3_00108 V3_10206 V2_05313 SV_11617 PV_03207 PV_03282 V1_02801 SV_08117 SV_10005 V2_08208 SV_07418 V3_00907 V3_01401 SV_03210 V3_03606 VN_00302 SV_14013 V1_00809 HB_03106 VN_05014

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deśa-kāla-dravya-niyama-ayogāt. tathā atra -mātreṇa prajñā-prakarṣa-dur-avagaha-gahane dharmāṇaḥ syuḥ. jvālā-ādi-vad eva. tena syād -rūpatvāt tasya. etena eva dṛṣṭānta-doṣā -rūpatvāt tasya iti. etena eva dṛṣṭānta-doṣā ca apoha-kṛc chrutiḥ || tasmāt saṅketa-kāle darśanena ye | a-pratyakṣāṃ dhiyaṃ prāhus te asiddheḥ. etena sarva-jñāna-pratiṣedha-ādayo avyabhicārataḥ ||69|| nivartayet. kāraṇam satya-arthatā api iti. sa nivartamānas tām -ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya ca naḥ || anekānto ’-prameyatve hy abhāvasya -ādayo viparyāsa-abhāve ’bhāvāt. kāruṇikasya viparyāsa-abhāve ’bhāvāt. kāruṇikasya tādṛśa eva janako yuktaḥ. anya-apekṣā -ādi. asato vā asya niṣedhe tadvad dharmiṇo kriyā-a-kriye syātām. tena syād artha-apāye nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve vidhāne ’pi tattva-a-pratiṣṭhāpanāt. anyathā sādhana-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa na doṣaḥ pakṣa iṣyate | tathā hetv-ādi-doṣo sādhana-doṣeṇa pakṣa eva uparudhyate | tathā ’py arthāt tan nāśa-dhīr bhavet || an-uktāv tan na avaśyam asya nirdeśaḥ. tena an-uktāv vaktavyā bhaṇḍa-ālekhya-nyāyena iti tatra ca pratikṣiptam iti na atra evam a-vacane ity anityān a-vyāpinaś ca varṇān icchet. tāv sarve te vyabhicāriṇaḥ ||243|| yathā ādyo kāryaṃ na syāt. na bhavati teṣām a-viśeṣe bhāti iti svapnāyate. na hi smaryamāṇayor upalambha-anupalambha-abhāva-prasaṅgāt. na bhavan kathaṃ tasya hetuḥ syāt. phalasya tena iyaṃ kṛtaka-śrutiḥ svabhāva-abhidhāyiny tena iyaṃ kṛtaka-śrutiḥ svabhāva-abhidhāyiny lakṣaṇatvād bhāva-bhedasya. na hi sa sāhitye hi tatra a-vyavahāra eva syāt. na ca satām anavasthā evaṃ syāt. śabda-artha-vikalpānām bhāvaḥ syāt. sarvo ’rtha-virodho dviṣṭha ity leśena āsv eva antar-bhavanti iti cet, āsām evam uktam, an-abhidhāna anya-abhidhānayor ca | a-grahād eka-buddhiḥ syāt paśyato -svabhāva-sthiter iti sandehaḥ. loka-icchayā ca etat pramāṇasya rūpam uktam, atra tasmād ayam a-samartha-sādhana-abhidhāyy – parasya pratipādyatvāt svayam a-dṛṣṭam tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād na tadā eva tad ācaranti. so ’yaṃ paśor nityasya an-upakārāt. a-sāmarthye | vikalpayann apy eka-arthaṃ yato ’nyad -unmāda-caura-svapna-ādy-upaplutāḥ | abhūtān -unmāda-caura-svapna-ādy-upaplutāḥ | abhūtān no cen na paścād a-viśeṣataḥ ||160|| atha ūrdhvaṃ vyavasyanti, na prāk, darśane ūrdhvaṃ vyavasyanti, na prāk, darśane tat-sahakāri sāmānyaṃ vijñāna-hetur ity hetu-vaco ’-śaktam api svayam ||5|| na parārthāś cakṣur-ādayaḥ saṅghātatvāt siddhā yathā janakatva-adhyāpakatva-a-viśeṣe saṃśayād asiddheḥ, ciram a-dṛṣṭānām asiddheḥ pūrvakasya api hetor a-vyāptiḥ. iha sūcayanti. samarthasya jananād a-samarthasya vā gṛhṇīyāt. api ca artha-upayoge tīra-a-darśinā iva śakuninā dūraṃ gatvā kāraṇam iti. gamyamāna-arthaṃ punar-vacanam

api niyama-hetur vaktavyo yata ime kecin naśvara’pi nir-atyayatāṃ sādhayitu-kāmo bandhakīm api api nir-doṣaḥ. kathaṃ nir-doṣo nāma. yāvatā doṣaapi nirastā bhavanti, yathā – nityaḥ śabdo ’api nirastā bhavanti. yathā nityaḥ śabdo ’’pi nirdiṣṭa-arthena saṃyutaḥ | sva-pratīti’pi nirvarṇita-uttarāḥ || āśraya-ālambana-abhyāsa ’pi nirvarṇita-uttarāḥ. tatra apy evaṃ-bhūto api nivartamānaṃ kāryaṃ nivartayati. anyathā tat api nivartayati ity ānarthakyaṃ syād viparyayo vā. api nivṛtti-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv api nivṛttir artha-abhāvaṃ gamayati. pratyakṣaapi niścayāt | tan niścaya-pramāṇaṃ vā dvitīyaṃ api niṣ-phala ārambho ’-viparyāsād iti cet. na, api niṣ-phala ārambho viparyāsād iti cet, na, api niṣiddhā eva. tasmān na nityānāṃ kvacid ’pi niṣedhaḥ. na vai sambandhasya na asti iti ’pi netra-dhīḥ ||6|| arthasya sākṣād buddhāv an’pi naimittika-bhāva-a-niyamād evaṃ-pratītiḥ. api nyāya-upavarṇane vidvat-pratiṣṭhānāt. tasmāt api, nyūnatā-an-anvaya-viparīta-anvaya-vat. tena ’pi pakṣa-doṣaḥ prasajyate || sarvaiḥ pakṣasya api pakṣa-doṣatvaṃ pratijñā-mātra- saṃjñinaḥ || api pakṣasya siddher a-pratibandhataḥ | triṣv api pakṣasya siddher a-pratibandhāt triṣv api pakṣī-kṛta-dharma-viparyayavati dṛṣṭānte ’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva api pakṣau prāg eva nirākṛtāv ity a-parihāraḥ. ’pi pathika-kṛto ’gnir jvālā-antara-pūrvako na ’pi pada-vākya-antare ’bhāvād iti cet. na, teṣām api pada-vākyayor varṇāḥ krama-viśeṣam antareṇa api para-apekṣā, tasya tatra akiñcitkaratvāt, api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva api para-upādhim enam ākṣipati. etena pratyayaapi para-upādhim enam ākṣipati. etena pratyaya’pi para-rūpeṇa kartā. svarūpaṃ ca asya prāg api api paramārthataḥ kaścid dharma-dharmi-bhāvaḥ. api paramparayā prasūtir asti iti. te (299cʼ) api parasparaṃ bādhakam eka-artha-sannidhāv apara api parasparam eṣa prasaṅga ity ekam eva kiñcit api parājaya eva ity uktam abhyupagamya vādam a’pi parāparam || guṇa-ādi-bheda-grahaṇān nānātvaapi parāvartyamānāḥ śabdāḥ punar anyatra anyathā api pare mūḍhā visaṃvādayanti lokam iti. api pareṇa tathābhāve ’-pratipādite ’-parājito api parair dṛṣṭaṃ sādhanam, yathā – a-cetanāḥ api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti ’pi paścād api svabhāva-a-tyāgād a-śaktiḥ. api paśyati || citra-avabhāseṣv artheṣu yady api paśyanti purato ’vasthitān iva || na vikalpaapi paśyanti purato ’vasthitān iva ||29|| yathāapi pācakatvam iti sāmānyam eva kiñcid bhavet. ’pi pāṭava-abhāvād iti tad-vaśena paścād ’pi pāṭava-abhāvād iti tad-vaśena paścād api, pāramparyeṇa vyakteḥ kāryam eva sāmānyam api pāramparyeṇa, sādhyasya eva abhidhānāt. hetuapi pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhata’pi pitaram āyāntaṃ dṛṣṭvā pitā me āgacchati na api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave api punaḥ sādhana-upakrame ’navasthā-prasaṅga iti api punaḥ sāmarthya-a-pratilambhāt. pratilambhe ’pi punaḥ smārtaṃ śabda-anuyojanam | akṣa-dhīr api punar āgantavyam ity alam a-pratiṣṭhāna-dikapi punaruktaṃ niyata-pada-prayoge sādhana-vākye

api SV_03605 SV_03303 SV_17602 SV_12225 SV_16318 SV_12421 SV_12317 VN_06402 PV_02086 PV_03421 PV_04129 V3_03910 SV_12301 V3_11912 V1_01514 V1_02209 HB_02205 VN_04004 HB_01506 V3_03209 SV_06821 V3_11305 VN_04403 VN_02518 SV_11306 SV_05702 SV_04103 V3_12706 SV_05701 SV_05613 PV_04188 V3_02307 VN_03012 VN_01717 V3_02312 VN_03012 VN_03009 V3_03610 SV_12608 VN_02404 VN_00420 V2_07512 HB_00713 SV_05921 V3_09505 SV_17220 SV_06717 V2_09309 V3_03211 V1_00711 HB_00708 VN_02204 VN_02116 SV_12502 SV_00424 V2_05811 SV_16411 VN_04902 VN_04516 VN_01721 V1_01613 HB_00711 VN_04904 VN_04514 V3_07701

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vyatireke ṣaṣṭhī bāhulye jasa-ādaya ity etad abhyāsāt. na tāvatā sarvatra bhedaḥ. anyatra bhavitavyam eva a-dṛṣṭa-vyabhicāra-vacasām kathaṃ viśeṣasya sambhavo yāvatā teṣām kṛtatvāt tat-phalasya karmaṇaḥ. vinā śakyaḥ. ata eva a-dṛṣṭasya an-apahnavaḥ. na samīhita-artha-sādhanaṃ vacanam. tad adyatve na nigṛhṇāti, tadā tayor nyāyena na ekasya gatiḥ || na asty eka-samudāyo ’smād anekatve | āhuḥ pratikṣaṇaṃ bhedaṃ sa doṣo ’tra pṛthak-kṛtā | anumāna-a-bahir-bhūtā pratītir pṛthak-kṛtā | anumāna-a-bahir-bhūtā pratītir ekasya a-śaktis tatra sarva-puruṣāṇām ity pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām cet, avyabhicārī hetuḥ. mana iti cet, tad -kalpanāyām atiprasaṅgaḥ. saṃskāra ity -svabhāva-antara-utpattiḥ pratyuktā. tatra hetor a-sādhakatvān nigrahasthānam. atra na paścān na pṛthag bhāva iti samarthān vyarthatā vā pṛthak-karaṇasya. sva-vacanasya -saṅketāḥ kathyanta iti pūrva-vad vācyam. ye ity uktam. viśeṣe tu viruddha-vad dhetur pṛthag uktam. nanv evam a-sambaddha-vākyam pratijñā-hānir iti. sambhavati hy anyena samayena viparyāsayet. tena a-yathārtham -vivekaḥ. tad api prati-dravyaṃ bhidyamānam śiṃśapā-ādayo ’pi bhedāḥ paraspara-an-anvaye api viṣāṇeṣu, na dravya-svabhāvaḥ. svabhāvo karaṇāt, a-tat-kāri-svabhāva-vivekaḥ. tad -āharaṇa-ādikam ekaṃ ghaṭa-ādi-kāryam, tad aṅgatā vā na nivṛtter upalakṣya tat | viśeṣo iti virodhaḥ syāt. bhavaty eva anya-kṛte nāma kiñcin nigrahasthānam. syād etat, asaty apy upādeyam eva. na, vaiyarthyāt. asaty īpsitaś cet, asiddha-hetv-abhidhānam etat, asaty api pratijñā-prayoge gamyamāno vastu, tena anaikāntika-codanā iti. atra prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge saṃśayaḥ punaḥ ||246|| yady apauruṣeyatve na anyathā, bhāvatas tattva-abhidhāne apy upādāne tad-a-pratipādanāt. anupalabdhāv ’nyatra prayoga-bhedāt. tad-darśanāt svayam ayaṃ svayaṃ prameya-upadarśanam antareṇa ayam arthaṃ tat-sambandhinaṃ vā vyavahāre śoṣa-ādikam eva maraṇa-śabdena vadet, tasya a-pratibandhena sarvatra tulyatvāt. yatra api pravarteta. icchāyāṃ vā ka enāṃ bahuṣv -asādhāraṇayoḥ sapakṣa-vipakṣayoḥ. asaty a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra tad-ātmāno vā, yena tasmin pratibhāsamāne te pratītau viṣaya-upasthāpanena kenacid vinā siddhy-abhāvasya, sādhana-abhāve ’saty punaḥ sādhanasya nir-doṣatvāt, sa-doṣatve ukta-uttaram etat. a-darśanād iti cet. idam iti. tathā ca dṛṣṭānta-asiddhi-codanā iti. tathā ca dṛṣṭānta-asiddhi-codanā atiśayavān iti tat-pratikṣepa-sādhanāny pradarśyeta iti na niyamaḥ kaścid ubhayathā pratītiḥ. arthe ’-samarthasya śabde -avayavaḥ. na hi pakṣa-dharma-ādi-vacanasya asad-artha-pratibhāsa-a-viśeṣāt saty -vacana-mātrāt pratijñā-vacanam antareṇa -sambandheṣu ca padeṣu na tebhya ānupūrvyā pratipadyeta. dṛṣṭā ca an-ubhaya-vedino -viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato

api puruṣa-abhiprāya-nir-apekṣaṃ vastu-sannidhiapi puruṣa-icchā-vaśāt pravṛttasya pratibandhaapi puruṣāṇāṃ vāci śaṅkayā kiṃ yathārthā na vā api puruṣāṇām a-śaktir eva idānīntana-puruṣa-vat. api puruṣeṇa tad-upakārāt phalam iti cet. na, api puruṣeṣu utpitsoḥ kasyacid guṇasya ’pi puruṣeṣu dṛśyata eva. yathāsvaṃ satyaapi pūrva-vaj jaya-parājayau. doṣa-ābhāsaṃ ’pi pūrva-vat | a-viśeṣād aṇutvāc ca na gatiś cen api pūrva-vat || saṃvedanasya tādātmye na vivādo api pūrva-vat || siddhayoḥ pṛthag-ākhyāne api pūrva-vat ||29|| ity antara-ślokau. pratyakṣa api pūrva-vad vyabhicāri. bhārata-ādiṣv api pūrvaḥ pūrvaḥ sabhāga-avasthā-bheda upādānaapi pūrvakam eva anantara-vijñāna-hetuṃ vijñānaṃ api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, api pūrvakasya sva-rasa-nirodhitvād vināśe saty api pūrvasya eva hetor anaikāntikasya abhidhānān api pūrvāpara-pṛthag-bhāva-bhāvino doṣā na api pṛthak-karaṇa-nimittaṃ vāṅ-mātra-vacane ’pi pṛthak samastā vā kvacid upayujyante, ta api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu api pṛthag vācyaṃ syāt. na ubhaya-saṅgrahāt api prakāreṇa hetu-doṣa-udbhāvana-ādinā pratipakṣa api prakāśana-sambhavāt sa eva doṣaḥ. sambandhaapi prakṛtyā eka-pratyavamarśasya a-bheda’pi prakṛtyā eva ekam eka-ākāraṃ pratyabhijñānaṃ ’pi, prati-kāryaṃ kāraṇa-svabhāva-bhedāt. tat ko api prati-dravyaṃ bhidyamānam api prakṛtyā ekaapi prati-dravyaṃ bhedād bhidyata eva iti na ekaṃ ’pi pratijñā-artho dharma-bhedān na yujyate || ’pi pratijñā-doṣa iti cet, astu, viṣaya-antare api pratijñā-prayoge gamyamāno ’pi pratijñā-hetvor api pratijñā-vacane yathoktāt sādhana-vākyād api pratijñā syāt. nipāta-vacanena sādhanatvena ’pi pratijñā-hetvor virodho bhavati, yathā rūpaapi pratijñāyāḥ sādhana-vākye prayoga-pratiṣedhāt ’pi pratidvandvi-darśanāt pratyakṣasya apy evaṃ’pi pratiniyatām eva tad-artha-pratibhāṃ janayed ’pi pratipakṣa-nirākaraṇena tattvasya prakhyāpanaapi pratipattur upalabdhi-lakṣaṇa-prāptasya api pratipattau tathā syād iti svārthe ’py api pratipadya paraṃ pratipādayann a-pūrvam artha ’pi pratipadyata iti na samānaḥ prasaṅgaḥ. na aapi pratibandhaś caitanyena sampradhāryaḥ, yataḥ api pratibandhas tad-abhidhāna-niyama-abhāvāt, api pratibandhuṃ samarthaḥ. prayojana-abhāvād eva api pratibandhe ’-darśana-mātreṇa vyatireke yad api pratibandho ’stu. pratibandho hy adhikaraṇe ’pi pratibhāseran. na ca ayam artha-a-saṃsparśī api pratiyann asmān kāryiṇo dṛṣṭvā parva-brāhmaṇa api pratiyogini bhāvāt. pratiyoginaś ca tan’pi prativādino ’jñānāt pratipādana-a-sāmarthyād api prativyūḍham. na apy a-darśana-mātram abhāvaṃ api prativyūḍhā, viṣaya-pratipattāv apy aapi prativyūḍhā, viṣaya-pratipattāv apy aapi prativyūḍhāni. buddhi-indriya-ukti-puṃstvaapi pratīty-utpatter ity uktam. a-pratīyamāna’pi pratīti-janana-a-sāmarthyāc ca. na hy arthe api pratīti-hetu-bhāvād anyaḥ sādhana-arthaḥ. sa api pratītir a-tad-ātma-grāhiṇī, tad-bhāvaapi pratītir iti kas tasya upayogaḥ. sva-niścayaapi pratītir iti na idam apārthakād bhidyata iti; ’pi pratītir iti na paramparayā pratītiḥ. arthe ’pi pratīteḥ samāśrayāt. tasya anyatra api

api SV_01414 V2_09705 SV_17421 NB_02004 V1_02009 V1_01810 V2_07912 V1_01207 SV_15005 SV_00202 HB_00110 V3_04308 V3_01703 HB_00716 V3_02705 HB_03616 SV_04824 SV_05216 SV_05222 SV_12715 SV_15016 SV_07819 V3_07306 VN_05802 SV_16615 HB_03307 V2_09703 SV_05103 SV_10503 V1_00602 HB_00809 SV_15724 HB_00805 NB_02043 VN_03220 V3_12913 NB_03120 HB_03516 SV_14616 SV_11005 SV_06717 SV_08919 SV_04532 SV_05104 VN_05315 SV_15919 V3_02609 SV_03713 SV_03927 SV_09208 SV_09414 V3_07209 SV_15517 SV_15430 SV_05019 SV_15827 V3_00910 SV_17002 SV_13807 SV_07603 SV_15428 VN_01323 SV_02505 SV_12312 V3_06206

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syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye sthānam, kāraṇāc ca vināśa ity-ādikam, anyad tad anumānam. pramāṇa-phala-vyavasthā atra sva-vedanam (19d) sukha-ādīnāṃ svasaṃvedanam pravartate ||18|| artha-ālocana-mātre a-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo -jaṃ yuktam, tathā-samanvahāre varṇasya vināśasya śabda-vat sambandha-nityatā -siddhir iti cet. na, dṛṣṭānta-dharmiṇo -siddhir iti cet, na, dṛṣṭānta-dharmiṇo -siddhir iti cet, na, dṛṣṭānta-dharmiṇo -yuktiḥ. etena pakṣa-sapakṣa-anyataratvam utpatter iti. etena upanaya-nigamana-ādikam -vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam -doṣā vācyāḥ. etena eka-saṅkhyā-vivakṣā etat, tad-dvāreṇa a-codite pravṛttir sahitā janayanty eva. evaṃ tarhi tābhir vinā na samūhe ’pi teṣām a-sāmarthyam. tathā iha -abhāvād veda-a-viśiṣṭa-varṇa-apauruṣeyatvam eva artheṣu jñāna-vibhramaḥ. tad-rahitānām vyaktā eva sarvatra iti vyakti-śūnyeṣv -upādānatā sādhyate. sādhyatām, kiṃ tv asāv iti cet, evaṃ tarhi viṣaya-uttara-ajñānayor -puruṣa-kriyā. tasyāḥ sarva-artheṣu tulyatve abhāvāt. sāmānyena pradarśane dṛṣṭānte pramāṇam, bādhā-sambhavāt. tathā anyatra -nirbhāsād iti vakṣyāmaḥ. sarveṣāṃ viplave vakṣyāmaḥ. sac-chabda-vyavahāra-pratiṣedhe hy arthasya a-sambhave ’bhāvāt pratyakṣe anvaya-vyatirekayor yathā-lakṣaṇam eko -vṛttayas teṣāṃ yathā-kathañcid vṛtteḥ. yad sarvathā gamakatvāt. sambandha-vacane -antara-vidhi-pratiṣedhābhyāṃ prayoga-bhede darśita iti cet, na, samāsa-nirdeśāt, evam ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo vyāpnoti iti svabhāva-hetu-prayogaḥ. dvitīyo pravṛtty-ayogāt, tathā bādhā-upalabdhāv vidhir nāśe ’pi virodhāt. evaṃ ca abhidhāne śakya-darśana-avisaṃvāda-pratyayena anyatra hi na prayoktur icchā katham iyam ekatra -nibandhana-arthakriyā-arthī samaṃ dvayor -kāla-abhāva-doṣaḥ. na etad asti. yasmād -yogya-abhimata-saṃvādanāt, mithyātve -dharmatā-vyāpti-prasādhana-mātraṃ na tatra āśrayaḥ prayoktā iti. atra apy uktaṃ śrotary -antena abhisambandhān mā bhūn nirdekṣyamāṇe a-pratipattiḥ. tad-a-vyatireke vā ādyāyām tat-sambandhāt. saṅkhyā-kārya-dravya-ādiṣv abhidhīyate. tasmān na abhāva-vat sambandhe tena siddhena kiñcit. nanv evam agny-ādiṣv tena siddhena kiñcit. nanv evam agny-ādiṣv api vākyāni kānicid evaṃ-vidhāni iti teṣv -nivṛtti-siddhāv api tad-asiddhir iti sādhye -udbhavād viplavatve cakṣur-vijñāna-ādiṣv tad-atikrame ’tiprasaṅgāt. nanv evaṃ sāmānye saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣv na ca vacana-vṛtter eva a-virodho ’nyatra eka-viṣayatvam apy ayuktam. ghaṭa-ādiṣv abhāvāt. a-sambandhāc ca jñāna-utpattāv ātma-siddhiḥ syāt, vipakṣa-vyatireka-darśane artha-antarasya pariṇatiḥ, caitanye -rūpatvāt, dvitva-ādi-saṃyoga-kārya-dravyeṣv nāma-bhedaḥ puruṣa-kṛtiṃ bādhate, anyatra svataḥ sidhyati, tad-a-viśeṣād viṣaye

’pi pratyakṣa-anumāna-virodha-darśanād an-āśvāsa’pi pratyakṣa-anumāna-virodha-darśanād an-āśvāsaapi pratyakṣa-anumānābhyāṃ prasiddhi-viparyayam api pratyakṣa-vat. trairūpyaṃ punar liṅgasya api pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa’pi pratyakṣe ’nubhava-sāmarthya-bhāvino ’nubhūta ’pi pratyaya-vaikalye syāt. sākalye tu karoty eva. api pratyavabhāsanāt. tena rūpa-sparśa-vijñānaapi pratyākhyeyā. yā ca śabda-śaktir yogyatā’pi pratyāsatteḥ. tad-aṃśa-vyāptyā dṛṣṭānta’pi pratyāsatteḥ. tad-aṃśa-vyāptyā dṛṣṭānta’pi pratyāsatteḥ. sapakṣe sattva-vacanena api pratyuktam. api ca dvayor api sambhava-aapi pratyuktam, etāvatā eva prayogeṇa vākyaapi pratyuktam. yathā anityaḥ śabdo nityo vā iti api pratyuktā. katham eko hi sva-sādhya-bhāva eva api pratyuktā, tadvac-codane ca vyavadhānam, jāti api pratyekaṃ kriyamāṇāṃ dhiyaṃ prati ||103|| api pratyekam eka-apāye ’pi bhavati iti na api prathama-pakṣe pratyuktam. api ca, astv arthaapi pradīpa-ādīnāṃ nīla-utpala-ādiṣu vitatha-jñāna api pradeśeṣu dṛśyeta. na ca sā vyakty-apekṣiṇī || api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabdaapi prabhedān nigrahasthāna-antarāṇi vācyāni. ’pi pramāṇa-a-bādhanāt pratipatteḥ, tad-bhāve ’py ’pi pramāṇa-antara-abhāvāt sā eva tad-anya-bhāvaapi pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa’pi pramāṇa-tad-ābhāsa-vyavasthā, ā āśraya’pi pramāṇa-nivṛttyā nimitta-vaikalya-a-bhāvino ’pi pramāṇatā | pratibaddha-svabhāvasya tad’pi prayukto dvitīyam ākṣipati iti na ekatra api prayoktā phalam aśnuta iti prayogaṃ samīhita’pi prayoga eva bhidyate na arthaḥ, ubhayathā ’pi. prayoga-darśana-abhyāsāt svayam apy evaṃ api prayoga-darśanād a-sādhana-vākyatvāc ca. ata ’pi prayogaḥ – na sarvagataṃ sāmānyam, upalabdhi ’pi prayogaḥ – yad upalabdhi-lakṣaṇa-prāptaṃ san api prayogaḥ, abhyupagame sati viśeṣa-abhāvāt. na ’pi prayojanam āveditam eva. ato bhāve hy eṣa api pravartate. evaṃ-prāyatvāl loka-vyavahārasya. api pravarteta. icchāyāṃ vā ka enāṃ bahuṣv api api pravarteta. eko ’pi tām arthakriyāṃ tatapi pravarteta pumān vijñāya arthakriyā-kṣamān | ’pi praśama-anukūlatvān mātṛ-sañjñā-ādi-vat. api prasaṅga-antara-upakṣepaḥ, tad avaśyaṃ sādhana api prasaṅga iti. taj-jñāne ca prayoge śabdaḥ ’pi prasaṅga iti tad-vyavaccheda-artham āha. tena api prasaṅga iti yat kiñcid etat. khasya api prasaṅgaḥ. a-sāmānya-ātmakatvān na iti cet. ’pi prasaṅgaḥ. api ca, ayam abhāvam abhidheyaṃ api prasaṅgaḥ. tatra api na agni-sattā-mātre api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ api prasaṅgaḥ. tadvad eṣām apy abhimata-arthavattā ’pi prasaṅgaḥ. tan na an-anvayā vyatireka-vyāptiḥ. api prasaṅgaḥ. na, tasyā vikalpa-lakṣaṇatvāt. ’pi prasaṅgaḥ. na brūmaḥ śabda eva iti. śabdas tv api prasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye api prasaṅgāt. apauruṣeya āgamas tasya pravādād api prasaṅgāt. tatra dṛṣṭa-virodhād a-sādhanatvam api prasaṅgāt. tad ayam eka-vastu-darśanena eka’pi prasaṅgāt. tan na viparyaya-vyāptir vyatireka ’pi prasaṅgāt. dravyasya dharma iti ca vyapadeśo api prasaṅgāt. na hi sambandhinā apy anyena anye api prasaṅgāt. yadi tādṛśīṃ racanāṃ puruṣāḥ ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād apara-

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abhivyakti-nimittatvāt. indriya-ādiṣv asann iti. sa tu pratipanna-tad-vyavahāro lokād iti tatra a-pratipattir nyāyyā. tatra -prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi nir-atyayatāṃ sādhayitu-kāmo bandhakīm ātmani siddhim upasthāpayati. tathā sādhye bhāvam icchati | yathā na a-vyatireke tad-abhāve ca na asti iti svayaṃ na bhavad -asiddheḥ, tan-nivṛttau kvacin nivṛttāv -icchoḥ pravṛttiḥ sukha-duḥkhayoḥ || yato etena pratyakṣa-anumāne vyākhyāte, dvayor eva vikalpikā || tasmāt tasya a-vikalpe tasmād vastu-rūpa-avisaṃvādanam eva asya ’nyatvena a-vācyatvāt. katham idānīṃ dvayor dhīr yamala-ādi-vat || dvairūpya-sādhanena vaktā syāt tat tulyaṃ śrotary api iti so a-viśiṣṭam iti yathā-kathañcit prayuktād tulyatvāt prāṇa-apānau niyāmakau | ekatve bhavet kvacid a-sambhavaḥ ||194|| yady ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady tathā na vṛkṣaḥ śiṃśapā ity uktāv bādhā-a-sambhavāt. upalambha-nivṛttāv tayoḥ śāstra-artha-viplavāt | a-sambandhe -antaram apekṣante. satyam etat, tathā -khyātir ity aparaḥ. tasya apy a-viśeṣe tena bhavaty arthaḥ praveditaḥ || vidyamāne bhāsamāna-artha-tad-dhiyoḥ | (58ab) saty satyaṃ na jāne ’ham api īdṛśam || a-vibhāgo eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo sandigdha-sāmarthya ātmano vyatirekaḥ. te na ca śarīram eva buddhiḥ, tat-siddhāv jñānayo rūpa-bhedataḥ || eka-arthatve tasmān na punar doṣa-utpattiḥ. yatne viparyayaiḥ || na bādhā yatnavattve viparyayaiḥ|| na bādhā yatnavattve jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām ataḥ sva-upakāra-dvāreṇa eva param ||118|| ekaṃ pradarśya ayaṃ vṛkṣa ity api lokasya nyāya-pratipattiḥ syāt, punar puruṣo rāga-ādibhir upapluto ’nṛtam -antara-vikalpa-vat. yathā a-tad-arthatve siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa tathā iha api pratyekam eka-apāye tasmāt sva-sādhya-bhāva-abhāvābhyām anyathā pitā me āgacchati na upādhyāya iti. so anyathā eka-dharma-sad-bhāvāt tad-anyena sarvasya janaka iti tathā bheda-a-viśeṣe iti cet, syād etat – yata eva hetur anyathā tatra yadi dhūmo ’gny-ādi-sāmagryā anyato yuktaḥ. na sarva-ātmanā a-bheda eva. tayor a-vikalpanāt | saṅketa-upāya-vigamāt paścād iha satsv api | pañcabhir vyavadhāne niścita-śabdaḥ prayukto lakṣaṇe, yady niścita-vacanaṃ kṛtam asmābhiḥ. yato yad uktam – na pramāṇa-traya-nivṛttāv kiñcin niścetum. tasmān na tan-nivṛttyā iti tan-niṣedha-artho niścita-śabdaḥ, sator -abhidhānāt. nanv an-artha-antara-hetutve -abhidhānāt. nanv an-artha-antara-hetutve ca bhāvasya abhāvo na syāt. abhāva ity -apekṣaṇāt, anapekṣāyāṃ vyavadhāna-ādi-bhāve vyabhicārān na iṣyate. svabhāve bhāvo yuktā, kavi-samayād iva pāṭhakānām. atha -prasaṅgāt. tasmād ayam a-pratipadyamāno -bhāvataḥ | na hi sarvato bhinno dṛṣṭo

api prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam. ’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye api prasiddho loka-vādaś cet (319a) pratipatti’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt api prāgalbhyena vijayate. kācit kila bandhakī ’pi prāṇa-ādibhir vyudasyamānaṃ syāt kevalam. ’pi prāṇa-ādir na sapakṣataḥ || sapakṣa-aapi prāṇa-ādīnāṃ na ātmani siddhim upasthāpayati. api prāṇa-ādīnām a-pratibandhāt. sarvatra nivṛtty ’pi prāṇinaḥ kāma-vibhava-icche ca te mate | api prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi prāmāṇyaṃ pratiṣidhyate | visaṃvādāt tadapi prāmāṇyam, tat-pratibaddha-vastu-liṅgaapi prāmāṇyasya vastu-viṣayatve sāmānyasya api prāyaḥ siddhaṃ sva-vedanam | svarūpa-bhūta’pi phalaṃ vaktṛ-vad aśnuvīta. na hi vaktuḥ api phalaṃ syāt. varṇā eva hi mantro na anyat ’pi bahu-vyaktis tad-dhetor nitya-sannidheḥ || na api bahulaṃ vināśa-kāraṇāni santi teṣām api svaapi bahulaṃ vināśa-kāraṇāni santi, teṣām api svaapi bādhanāt. atra api loke karpūra-rajata-ādiṣu api bādhā-a-nivṛttau tad-avasthaṃ hetor a’pi bādhā cet syāt sarvaṃ sarva-bādhanam || api bāla-vyutpatti-nimitto ’yam ārambhaḥ. yathā’pi bāhyasya viśeṣāt prīti-tāpayoḥ | bhāvanāyā ’pi bāhye ’rthe yathā-anubhavam eva saḥ | niścita api bāhye ’rthe saha-upalambha-vedanābhyāṃ ’pi buddhy-ātmā viparyāsita-darśanaiḥ | grāhya’pi buddhy-ātmā viparyāsita-darśanaiḥ | grāhya’pi buddhy-ādayo nairātmye na syur iti cet, na, api buddhi-vikalpe saṃśayāt. na enam anya’pi buddhīnāṃ nānā-āśrayatā sa cet | śrotṛ-ādi’pi buddher guṇa-pakṣa-pātena pratipakṣa eva yatna ’pi buddhes tat pakṣa-pātataḥ | ātma-graha-eka’pi buddhes tat-pakṣa-pātataḥ ||221 | na hi api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te api buddhyā saṅghaṭayya khyāpyate. tasmāt tatra api bruvāṇo ’yam apy ayam eva ity ubhayīṃ gatiṃ api brūmaḥ. na viśeṣa-utpādanād eva sahakāriṇāṃ api brūyād iti na asya vacanaṃ pramāṇam iti. tad ’pi bharata-urvaśy-ādi-carita-ādikam artham anye api bhavaty abhāva-buddhiḥ, yathā santamase hasta ’pi bhavati iti na sarvadā a-sāmarthyam. viṣama api bhavan dharmiṇi hetur na kiñcid bhāvayati na ’pi bhavan niścayo ’sati bhrānti-kāraṇe bhavati. api bhavitavyam iti niyama-abhāvāt sādhanasya ’pi bhaviṣyati. atha vā bhede hi kārakaṃ kiñcid api bhavet, ata eva pramāṇābhyām a-bādhita-tad’pi bhavet, na tasya taj-janyaḥ svabhāva iti api bhaved bhedo yadi (177abʼ) na hi kvacid asya api bhaven na saḥ || mano ’-vyutpanna-saṅketam ’pi bhāty a-vyavahitā iva yā || sā matir nāma api bhāva-abhāva-vacana-mātreṇa api tat-sādhana’pi bhāva-abhāva-vacana-mātreṇa tat-sādhanaapi bhāva-abhāva-siddhir iti. tan mā bhūd anyaapi bhāva-abhāvaḥ prasidhyati | (339ab) yad uktaṃ api bhāva-abhāvayor anvaya-vyatirekayoḥ sattā’pi bhāva-kāle ’nityatā-a-niṣpattes tulya-a-tat’pi bhāva-kāle ’nityatā-a-niṣpattes tulyā a-tatapi bhāva-pratiṣedhaḥ. tad abhāvād bhavati iti ’pi bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter ’pi bhāva-mātra-anurodhini ||2|| hetur iti api bhāva-śaktiḥ syād anyatra apy a-viśeṣataḥ ||29 ’pi bhāva-svabhāvaṃ tathābhūta eva vikalpa’pi bhāvas tathā eva pratyabhijñāyate, kvacid

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mṛgayate. yasya dharmiṇi sādhya-dharme ’saty -darśanāt ||44|| yadi dṛṣṭa-sarva-tattvasya ataḥ prayoktā phalam aśnuvīta. saṃskāryasya upalabdhir yathā – na dhruva-bhāvī bhūtasya ) na vai sarva-ākāra-a-vivekaṃ brūmo bhedasya -upanidhayo bhavanti. bāhya-apāya-an-āgame -grāhya-samāveśāt pratyakṣa-vad a-tathābhāve mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā -pūrvakam adhyayanād iti bhārata-adhyayane pratijñā-hetvor virodhaḥ, vyatiriktānām svabhāva-a-pracyuteḥ. atha vā sambhavaty svabhāvād a-pracyuteḥ. atha vā sambhavaty anya-darśane | (99ab) uktam etat – bhede apekṣā ity ucyate, kāraka-svabhāvasya prāg bhāva-cintayā ātmānam ākulayanti. svato -kārya-janana-svabhāvaḥ. tasya anyato tathābhūta-kārya-janana-svabhāvaḥ. anyato ca iti na anavasthā. tathā yady a-kṣaṇiko ayaṃ bhāvasya abhāvo bhavati ity āha. tad artha-antare gatiḥ || nānā-eka-śakty-abhāve anukruvataḥ | tasya kenacid aṃśena parato kutaścit sāmyāt sa-rūpāḥ pratīyante, tathā vā na vā. na punar an-anvayo ’nvayī ca. yo -āder varṣa-ādy-anumānaṃ vyākhyātam. tatra -vikāra-āder varṣa-ādy-anumānam uktam. tatra idam iti. tan na tad ekam anekatra paśyato idānīm upayukta-an-upayuktayor a-bhedaḥ. na prasaṅgād ity uktaṃ prāk. kiṃ ca, pratibhāso -vijñānam ekaṃ janayanti, evaṃ śiṃśapā-ādayo tadvat tat-pratibhāsino vijñānasya vastunaḥ śabdena codane tasya eva anyato na aneka-ātmatva-doṣataḥ || abhyupāye syāt sambandhasya a-viśeṣataḥ || tad-a-bhede -artha-sannikarṣa-ādiṣu hetuṣu vidyamāno bhrānteḥ pramāṇatā || abhiprāya-avisaṃvādād bhrānti-mātrāt tad-bhāve ’tiprasaṅgo ’nyatra prayoktā jāpī na mantra-phalena yujyate na cen matiḥ | (299ab) na hi manasā dhyāyato -darśanāt. śabarāṇāṃ ca keṣāñcid adya kayościd artha-an-artha-sandarśanāt. vahatām sva-hetor eva tathā-utpatteḥ paśyann -kārakayoḥ svabhāva-tad-dhetvor virodhāt. yo doṣasya pratyākhyātaṃ prasañjanam ||280|| yo tad-rūpa-sāmānyād vyatirekiṇaḥ ||142|| yo -upādher dhīr grāhika-arthasya bhedinaḥ | yo -vat karma-ādi-prayoga-vac ca kathyate. yo ācaranti. so ’yaṃ paśor api paśuḥ. mahato utthāpana-a-sāmarthye nānā-sambandhy-upakāro astu sakṛd eva tat | a-virodhāt krameṇa adṛśya-ātmanāṃ tu sva-pratiyogibhir virodho tataś ca sāmānya-ātmatā. anyathā anyatra mālā kiṃ nu tad bhavet || jātiś ced geha eko sārthakā iṣyante. pratyekaṃ sārthakatve vyañjaka-rahiteṣu pradeśeṣv a-darśanam ity antyayā buddhyā vākya-avadhāraṇam ity krama-yoginī iti tad-ānupūrvī vākyam ity na apy a-manaskārāḥ, ubhaya-sannidhāv a-janmane || taila-abhyaṅga-agni-dāha-āder sambandha-yogyatā-pratilambhāt. anyathā prāg | mithyā-adhyāropa-hāna-arthaṃ yatno ’saty viśeṣakaḥ || cakṣuṣo ’rtha-avabhāse bhavati. a-nirākṛta iti – etal-lakṣaṇa-yoge ||47|| iti saṅgraha-ślokaḥ. kvacid dṛṣṭe -anapekṣaṇe tair yathā kathañcit prayuktair tata eva na ātma-nivṛttāv asya nivṛttir

api bhāvas tam upadarśya kathaṃ dharmī sādhyaapi bhāvasya tathā niścaya-pratirodhinā bhrāntiapi bhāvasya vastu-bhedo hi bhedakaḥ | prayoktṛapi bhāvasya vināśaḥ, hetv-antara-apekṣaṇād iti. api bhāvāt. tasmāt kaścid a-kārako ’pi iti. tathā ’pi bhāvāt. na hi yo yasya sattā-upadhānaṃ na ’pi bhāvād iti nivedayiṣyāmo niveditaṃ ca. bhedaapi bhāvād iti vyākhyātaṃ vārttike. tatra yathā ’pi bhāvād vyabhicāri. nanu vedena viśeṣaṇād aapi bhāvānāṃ kutaścid viprakarṣiṇāṃ tadapi bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, aapi bhāvānāṃ kṣaṇikānām anyonya-upakāro ’’pi bhāvās tulya-arthakriyā-kāriṇaś cakṣur-ādiapi bhāve ’-kriyā-yogāt. tasmād yo yad ātmā sa ’pi bhāve ’bhāvasya vikalpaś ced ayaṃ samaḥ | (277 ’pi bhāve na sa tasya svabhāva iti. sakṛd api na ’pi bhāve na sa tasya svabhāva iti sakṛd api na ’pi bhāvo ’n-āhita-atiśayaḥ sahakāriṇā ādyaapi bhāvo na bhavati ity eva uktaṃ bhavati. evaṃ ’pi bhāvo nānā-eka-kārya-kṛt | prakṛtyā eva iti ’pi bhidā bhavet || tathā hy āśritya pitaraṃ tadapi bhinna eva eṣāṃ svabhāvaḥ, tena kiñcid eva ’pi bhinnam eva sāmānyam āha. tasya apy a-bhedaapi bhūta-pariṇāma eva kaścid varṣa-hetuḥ api bhūta-pariṇāma eva varṣa-hetuḥ pipīlikā-ādi ’pi bheda-saṃsarga-vad yuktam. vibhrama-balāt tu api bhedaḥ śabda-svabhāva-a-saṃsparśī tasya eva ’pi bhedakaḥ | an-anya-bhāk (170bcʼ) utpatti’pi bhedāḥ paraspara-an-anvaye ’pi prakṛtyā eva api bhedāt. katham eka-kāryāḥ. tad dhi tāsāṃ ’pi bhedād an-aṃśa-eka-bheda-codane sarva-bheda’pi bhedena na syād anubhavo dvayoḥ | a-dṛṣṭa’pi bhedo ’yaṃ yasmāt tasya pramāṇatā | saṃskārāc ’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya api bhrānteḥ pramāṇatā | gatir apy anyathā dṛṣṭā api bhrāntyā pratyaya-darśanāt. sarvathā upakāraapi manasā japan. na hi tadā śrotreṇa kañcid ’pi mantra-ābhāsā buddhiḥ śabda-śravaṇād ṛte. api mantra-karaṇāt, a-vaidikānāṃ ca bauddhaapi mantrāṇāṃ punaḥ kvacid visaṃvādāt. na hy ayaṃ api manda-buddhiḥ sattā-upalambhena sarvadā ’pi manyate – a-kṣepa-kriyā-dharmā eva sa tasya ’pi manyate ’-hetuke ’pi vināśe ’-bhūtvā asya ’pi manyate katham a-bhinnam artham antareṇa ’pi manyate bhinnā eva upādhayaḥ parasparam ’pi manyate samakṣe pratyabhijñānaṃ pratyakṣam ’pi mahīyaso yad avamanyata iti kim anyad an-ātma ’pi mā bhūt, an-upakāre hi teṣāṃ tat-sambandhitā api mā bhūt tad-a-viśeṣataḥ || bahavaḥ kṣaṇikāḥ ’pi mā bhūt, yena nirasta-pratipakṣā niyamena api mā bhūt, viśeṣa-abhāvāt. tathā ca dravya-guṇa ’pi mālā ity ucyeta vṛkṣa-vat | mālā-bahutve tac’pi mithyā-anekatva-kalpanā | eka-avayava-gatyā api mithyā. tathābhūtasya vyaṅgya-vyañjakaapi mithyā, tasya a-varṇa-rūpa-saṃsparśinaḥ api mithyā. tasyā nityeṣu prāg eva niṣiddhatvāt. api middha-ādi-vipluta-dhiyo ’bhāvāt. etāvān eva api mukti-prasaṅgataḥ | prāg guror lāghavāt api mṛt-piṇḍasya saṃsthāna-viśeṣa-sambandhaapi moktari || avasthā vīta-rāgāṇāṃ dayayā ’pi yaṃ paro ’sya iti śaṃsati | sa eva yojyate ’pi yaḥ sādhayitum iṣṭo ’py arthaḥ pratyakṣa’pi yaj jñānaṃ sāmānya-arthaṃ vikalpakam | aapi yat kiñcid vākyaṃ pratīyeta, vinā vā varṇaiḥ, api, yato vyatirekī ity ucyate. na hy a-

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eva arthās tādṛg-vijñāna-kāraṇam | bhede garbhiṇī, na asty ātmā iti vā, hetu-virodho ||32|| ity antara-ślokāḥ. anumāna-virodhe iti tad-āpāta-deśa-vibhrame. dharmy-asiddhāv teṣāṃ ca yata utpattiḥ, pratyekaṃ sāmarthye tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ghaṭa-ādi-śabdeṣu. tādṛśo jñeya-ādi-śabdeṣv na anyeṣām, tad-bheda-prabhave saty yathā ātma-ādīnām. āgama-apekṣa-anumāne eva iti sādhyatvena eva iṣṭo na sādhanatvena pravartayanti. sva-pratibhā-racita-samayānām a-tad-bhūta-bhedeṣv a-bhedena vartante. te sa svabhāvo ’nuvarṇitaḥ ||7|| asāv sa svabhāvo ’nuvarṇitaḥ ||63|| asāv tathā sapakṣe sann asann ity-evam-ādiṣv – tathā sapakṣe sann asann ity-evam-ādiṣv pratipāditaṃ ca pratijñā-vacana-antareṇa vikalpāś ca. ta ete eka-vastu-pratiśaraṇā -lakṣaṇena eva nigrahasthāna-bhāva iti. atra eva vastu-siddhiḥ. pratiṣedha-siddhir iti. sa eva ayaṃ bhaṇḍa-ālekhya-nyāyo ’tra saha-kriyā, kiṃ tarhy eka-artha-karaṇam sva-kāraṇa-ānupūrvī-janmānaḥ. śruti-kāle eva. tatra kevalaṃ viṣayī sādhyate. asyām -paritāpayoḥ || sukha-ādy-ātmatayā buddher bhavati, api tu yava-bījāt. evaṃ śabdānām hetor abhāvena ghaṭe prāṇo na dṛśyate | dehe -sannyāso nāma nigrahasthānam iti. atra ity upekṣanīyāḥ. atha eka-vṛtter aneko -vijñāna-a-kāraṇatve kāraṇam ucyate. anekam a-janako ’pi sthāpako bhavet. atra atiśayasya kārya-upayogāt. tathā śabdo atiśayasya kārya-upayogāt. tathā śabdo -anuyojya-anuyogān nigṛhīto vaktavyaḥ. atra asiddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra lakṣaṇe pravṛttiḥ. avayava-viparyaye -adhikaraṇaṃ vyavasthāpyate. tasmād iha iti mata-anujñā nigrahasthānam iti. atra eva kathā-antaṃ pratipadyata iti. idam khalv evaṃ vināśo vastuni tad-bhāvāt. asāv viparyaya-sādhanam, hetor a-pramāṇatvāt. iha -prāptaḥ sva-kaupīnaṃ vivṛṇuyād iti. atra sa hi tasya svabhāvo yo janakaḥ so ’nyasya dharmo dhvasta-itarayor a-bheda-kalpanāyām tasmin dharmiṇy aneka-dharma-abhyupagame -antaratvena vā upādānam arhati, yad-bhāve hi sāmagryo dṛśyante. tatra kācit syād hi sāmagryo dṛśyante. tatra kācit syād a-pratipatteḥ. tathā ghaṭa-ādi-śabdānām bhāseta parisphuṭam || suptasya jāgrato vā asminn ekasya api tad-ātmanaḥ | asti iyam asminn ekasya api tad-ātmanaḥ | asti iyam yataḥ sidhyet. tathā saṃsthānam dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so tatra api cetasām || tasmāt prameye bāhye utpattir vyaktir iṣyate ||234|| ghaṭa-ādiṣv -a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na ekaṃ samūham icchati yena virodhaḥ syāt. yo -parihāra-arthaḥ. tasmāt svabhāva-a-bhede -grahaṇa-pakṣe ’-doṣa iti cet. na. tatra rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā -vat tad-bhāvāt tāni hāpayet || na ced bhede teṣu kathaṃ svabhāva-bheda iti. tatra

’pi yatra taj-jñānaṃ tāṃs tathā pratipadyate || ’pi yatra pratijñayā hetur virudhyate, yathā ’pi, yathā – nityo ghaṭa iti, abhighāta-sahatvaṃ api, yathā – sarvatra sukha-ādi-sambhavād vibhur ’pi yathā kevalānām a-kriyā kartṛ-viśeṣa-pṛthag’pi, yathā tayor eva bīja-kanda-udbhavayoḥ. tad api yathā-darśanam asty eva. tasmāt sarva eva api yathā-dṛṣṭa-viśeṣa-anusaraṇaṃ parityajya ’pi yathā rāga-ādi-rūpaṃ tat-prabhavaṃ ca aapi. yathā śabdasya anityatve sādhye cākṣuṣatvaṃ api yathā-śruta-artha-vikalpa-saṃhāreṇa eva ’pi yathā-saṅketa-āhita-vāsanā-upaskṛtatvād api yathā-sannihitān na anyam apekṣata iti tanapi yathā-sannihitān na anyam apekṣata iti tanapi yathāyogam udāhāryam ity-evam-ādikā. sā api api yathāyogam udāhāryam iti, sā api na vācyā, api yathārthaṃ pratītir bhaviṣyati iti. api yathāsvam avadhi-bheda-upakalpitair bhedair api yathoktaṃ kṛtvā cintyam eva, kiṃ te yathāapi yathoktāyā eva anupalabdheḥ. sati vastuni api. yathoktena nyāyena pūrvakasya a-sādhanaapi yad bahūnām, yathā antyasya kāraṇa-kalāpasya ’pi yadā manda-cāriṇaḥ pūrva-varṇa-jñāna-sahakāriapi yadā vyāpaka-dharma-anupalabdhyā vyāpyaapi yady a-virodhitā | sa idānīṃ kathaṃ bāhyaḥ api yady arthebhyo janma syāt, syād yogyatā’pi yady asau na syād yukto dehe na sambhavaḥ || api yady udbhāvite ’pi hetor vyabhicāre na sa ’pi yady eka-śrutimān bhavet | (143ab) na kevalam api yady ekam apekṣya a-bhinna-buddhi-kṛt | (103ab api yadi kaścit pratibandhaṃ na paryanuyuñjīta. ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu, ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. api yadi tat-sādhana-vādinam abhūtair doṣair api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa ’pi yadi teṣāṃ vacanānāṃ pratītiḥ, na viparyayo api yadi nivṛtta-ākāṅkṣe vādini paro api yadi puruṣatvāc cauro bhavān api syāt, na ca api yadi pūrva-pakṣa-vādī kuryād vyāja-upakṣepaapi yadi vaktṛbhir evaṃ khyāpyate, na tu svayaṃ api yadi viparyayeṇa evam anityatā-utpattiapi yadi sādhana-vādinaṃ nigraha-prāptam uttaraapi yadi syāt. sa tena svabhāvena tato ’-bhinnaḥ api, yam ayam anitya-śabdaḥ samāviśet, yathā’pi yas tadā tena vādinā dharmaḥ svayaṃ ’pi yasya anyathā-bhāvaḥ, tad yathā pakṣaapi yā a-naśvara-ātmānaṃ janayet. na, arthakriyāapi yā a-naśvara-ātmānaṃ janayet. na, jñeyaapi. yā api kvacit prakaraṇe kevala-śabdaapi yā eva dhīḥ sphuṭa-bhāsinī | sā nir-vikalpā api yā tv antar-upaplava-samudbhavā || doṣaapi yā tv antar-upaplava-samudbhavā ||52|| doṣaapi, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad ’pi yukta iti, katham ayuktaḥ, anupalambhād ’pi yukta iti katham ayuktaḥ, anupalambhād abhāva ’pi yuktaṃ sva-anubhavaḥ phalam | yataḥ svabhāvo api yukti-jñair a-viśeṣe ’-vikāriṇām | vyañjakaiḥ api yugapat kriyā, tat-svabhāvasya paścād apy a’pi yugapat ṣaṭkena yogād ity-ādinā parama-aṇor ’pi yena yena dharmeṇa nāmnā yo viśeṣo bhedaḥ api yogya-deśa-sthiti-tāratamya-apekṣaṇād ayasapi rasa-upādāna-kāraṇa-pravṛttī rūpa-upādānaapi rasa-upādāna-kāraṇa-pravṛttī rūpa-upādāna’pi rāga-ādi-hetu-tulya-ātmatā-a-kṣayaḥ | api. rūpa-abhāvād abhāvasya śabdā rūpa-

api V2_05212 NB_03055 VN_00925 V2_05202 SV_01026 V2_09302 V3_07901 PV_02120 PV_03472 V1_04405 V3_07611 HB_02006 V3_03809 PV_04122 VN_04508 V2_07213 VN_03506 SV_17514 V3_03410 VN_01809 NB_03045 SV_16201 SV_13522 PV_03284 SV_07806 PV_04010 V1_02913 SV_17608 V3_02002 SV_02710 SV_07004 HB_01302 HB_01306 PV_02210 SV_04303 V1_03307 SV_15023 SV_15013 V1_02702 SV_17502 PV_02142 SV_03405 PV_02193 PV_03351 V1_03708 PV_03152 SV_11009 PV_02140 PV_04112 PV_02059 PV_03019 PV_02171 PV_03313 PV_03077 PV_04122 HB_03015 V3_05006 V1_00804 PV_03340 PV_03095 SV_02223 V2_08612 PV_03338 SV_03408 PV_03460

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anvaya-vyatirekayor niścita-vyāptikam ekam ity uktam. tatra trayāṇāṃ rūpāṇām ekasya idam, idam evam, idaṃ na evam iti, kasyacid ca niścitā. ante vacanān niścitatvaṃ triṣv anyathā a-gamako hetuḥ syāt. hetos triṣv anyathā a-gamako hetuḥ syāt. hetos triṣv eva dūṣitaṃ syād ity uktam. a-bādhanasya śeṣavat sādhanaṃ matam || abhyāsena viśeṣe tal liṅgam ity atilaukikam || vidyamāne -pramāṇam abhimukhī-kurvanti. tad -kāmo jīvati, tasya sa-uras-tāḍaṃ krandato punaḥ punar vacane kaścid udvegaḥ. yady evam vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra a-vṛkṣo dhātrī ity uktau ca bādhanāt || atra artham anvākhyānam iti cet, nanu goṇī-śabdād prasiddhāv api icchāyā a-nivāraṇād anyathā etena pratijñayā dṛṣṭānta-virodha-ādayo svabhāvaḥ. na apy eṣāṃ kāryam. tad-abhāve tathā ekatra viruddhayor upasaṃhāre viruddho ’naikāntiko vā hetvābhāsaḥ. tasya upanyastaṃ tasya siddhim icchatā so ’n-ukto -upādāna-lakṣaṇatvād indhanasya. tathā ayam vā yathā bīja-aṅkura-ādīnām. sā dvividhā || a-śubhā-pṛthivī-kṛtsna-ādy abhūtam ādhīyate. pūrva-ādhāra-tyāge tu bhinna-deśe -sa-apekṣo na asan jñānena sādhakaḥ | sato -jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv sādhayati iti, tad asya sarva-viṣayatve prakṛtatvād iti cet, na, dharmi-prakrame -antara-a-vṛttiḥ kvacit. yadā anumānam samavāya-saṃyogāv eka-artha-samavāya-ādayo eka-upayoga-viṣayāḥ kārya-svabhāvasya ekatve viṣayāt tat-tulya-rūpatā ity a-bhinnatve || bādhaka-utpatti-sāmarthya-garbhe śakto -janmanāṃ vikalpānām a-tat-pratibhāsitve cet, na, dharma-bheda-abhyupagamāt. a-bhinne ubhaya-jñāna-hetutvaṃ syāt. na hy apauruṣeyā eva yathārtha-jñāna-sādhanam | dṛṣṭo ’nyathā ||27|| iti saṅgraha-ślokau. ayo-golake dārakaṃ kāmaye ’ham iti. evaṃ-jātīyakam etad -vāg-buddhi-vaiguṇyaṃ mārga-ukty-a-paṭutā jijñāpayiṣur arthaṃ taṃ taddhitena kṛtā || avasthā vīta-rāgāṇāṃ dayayā karmaṇā || tathā avabhāsamānasya tādṛśo ’nyādṛśo tathā avabhāsamānasya tādṛśo ’nyādṛśo || kāraṇa-āropataḥ kaścid eka-apoddhārato ayam evaṃ na vā ity anya-doṣa-a-nir-doṣatā śastaṃ nairātmya-dṛṣṭes tad yuktito || artha-mātra-anurodhinyā bhāvinyā bhūtayā || mṛte viṣa-ādi-saṃhārāt tad-daṃśa-cchedato | tan na kevala-sāmānya-a-grahaṇād grahaṇe | tāratamyaṃ pṛthivy-ādau prāṇitā-āder iha | a-tādrūpye na bhedo ’pi tadvad anya-dhiyo | tat pramāṇa-antaraṃ meya-bahutvād bahutā ādiṣu | samayād vartamānasya kā asādhāraṇatā pratipattiḥ pratipatti-hetur vā, tasya hi tasya upalambha-āvaraṇaṃ sambhavati. sato anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato syād anyathā vā anubhūyate | iṣṭo ’n-iṣṭo sad-asattā-viniścayau || bhinno ’-bhinno -bhāve vaikalya-abhāvād iṣṭa-kāla-vat. tadā -bhāve vaikalya-abhāvād iṣṭa-kāla-vat. tadā || yadā niṣpanna-tad-bhāva iṣṭo ’n-iṣṭo taddhitena vā darśayet pācakatvam iti kṛtā | tac ca akṣam artho dhīḥ pūrvo manaskāro

api rūpaṃ prayuktam arthāpattyā dvitīyaṃ gamayati api rūpasya an-uktau sādhana-ābhāsaḥ. uktāv apy api rūpasya kathañcit kvacit kadācid viveka-hetor api rūpeṣu draṣṭavyam. artha-antara-svabhāvayoḥ api rūpeṣu niścayas tena varṇitaḥ | asiddhaapi rūpeṣu niścayas tena varṇitaḥ | asiddhaapi lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca ’pi laṅghana-udaka-tāpa-vat | svabhāva-atikramo ’pi liṅge tāṃ tena sārdham a-paśyataḥ | kathaṃ api leśataḥ sūcitam eva iti. pramāṇa-viniścaye ’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, api lokasya nyāya-pratipattiḥ syāt, punar api api loke karpūra-rajata-ādiṣu dṛṣṭatvān na api loke dṛṣṭatvāt karpūra-rajata-ādiṣu | samayād api loke pratītir dṛṣṭā. satyaṃ dṛṣṭā, na tu api loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na ’pi vaktavyā bhaṇḍa-ālekhya-nyāyena iti tatra api ’pi vaktur vivakṣā-mātreṇa bhāvāt. na ca anyaḥ ’pi. vacana-guṇa-doṣau hi parārthe ’numāne api vacanaṃ vādino nigrahasthānam a-samartha’pi vacanena sādhyaḥ. tad adhikaraṇatvād api varṇa-anukramaḥ puruṣa-vikalpaṃ yadi na api varṇeṣu na sambhavati, vyāpter nityatvāc ca. api varṇyate | spaṣṭa-ābhaṃ nir-vikalpaṃ ca ’pi varteta. sa ca na abhimataḥ. anyatra ’pi vastv-a-saṃśliṣṭā a-saṅgatyā sadṛśī gatiḥ || api vastv-an-anurodhi-pratibhāso vipralambhāt ’pi vastv-antareṇa a-vṛttau syāt. tac ca na asti. ’pi vastu-pratibandha-abhāvāt. kevalaṃ śāstraapi vastu vidhinā pratyāyayati na vyavaccheda-kṛt, ’pi vastu-sambandhāḥ kārya-kāraṇa-bhāvān na ’pi vastuta iti yathā iha kāraṇa-bhedo bhinna’pi vastutaḥ kāryasya kāraṇānāṃ bhinnebhyaḥ ’pi vastuni | nir-upadrava-bhūta-artha’pi vastuny avisaṃvādo maṇi-prabhāyām iva maṇi’pi vastuni śakti-bhedena vyavasthā-bhedaapi vahny-ādaya ekatra yathārtha-jñāna-hetavo ’pi api vahny-ādir a-duṣṭaḥ puruṣa-āgasā ||284|| ’pi vahni-sambandhād artha-antaram eva tat tathāapi vahneḥ śīta-pratīkāra-vacanena dṛṣṭa-pramāṇaapi vā | a-śeṣa-hānam abhyāsād ukty-āder doṣaapi vā | anyena vā yadi brūyād bhedo na asti tato api vā | ākṣipte ’-vinivṛtti-iṣṭeḥ sahakāri’pi vā | jñānasya hetur artho ’pi ity arthasya ’pi vā | jñānasya hetur artho ’pi ity arthasya ’pi vā | tantv-ākhyāṃ vartayet kārye darśayann api vā | dur-labhatvāt pramāṇānāṃ dur-bodhā ity ’pi vā | punar āvṛttir ity uktau janma-doṣaapi vā | bādhyate pratirundhānaḥ śabda-yogyatayā ’pi vā | vikāra-hetor vigame sa na ucchvasiti kiṃ ’pi vā || a-tat-samānatā a-vyaktī tena nityaapi vā || auṣṇyasya tāratamye ’pi na an-uṣṇo ’pi vā || na iṣṭo viṣaya-bhedo ’pi kriyāapi vā || pramāṇānām anekasya vṛtter ekatra vā api vā || yadi tasya kvacit sidhyet siddhaṃ vastu api vā kathaṃ pratipattiḥ. kasyacid api tasya tad ’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ ’pi vā tad-ātmana indriya-antara-jñāna-utpattāv a ’pi vā tena bhavaty arthaḥ praveditaḥ || ’pi vā dharmaḥ sa viruddhaḥ prayujyate | yathā api vā na bhavet, abhāva-kāla-a-viśeṣāt. apekṣayā api vā na bhavet, abhāva-kāla-a-viśeṣāt. apekṣayā ’pi vā paraḥ | vijñapti-hetur viṣayas tasyāś ca api vā pāka ity anyena vā tathābhūta-jñāpanāya ’pi vā bhavet || kārya-kāraṇa-sāmagryām asyāṃ

api PV_03070 V1_03108 PV_04060 SV_12711 SV_13610 SV_01517 V2_09807 SV_12612 SV_15516 NB_03032 V2_05309 VN_04517 VN_03901 VN_04214 PV_03483 SV_06905 V3_13006 SV_03719 PV_04031 VN_02118 VN_02402 VN_02307 VN_02311 VN_01707 VN_01812 V3_01110 VN_00102 PV_03503 V1_02503 V3_05202 SV_00302 V2_05701 HB_00402 PV_02181 V3_02408 SV_00205 VN_02208 PV_03048 PV_02182 SV_12217 HB_00907 SV_14522 SV_14827 HB_01005 SV_14417 V1_01106 SV_16424 V3_10206 HB_00814 V3_11205 V3_02007 V3_04706 VN_04614 V2_05204 SV_17611 VN_01014 SV_12401 V1_02914 SV_03222 SV_03715 PV_02237 SV_14901 SV_16933 SV_13808 V3_06508

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kvacit | tad avaśyaṃ tato jātaṃ tat svabhāvo tad-a-viśeṣe tasyā api viśeṣa-asiddheḥ, sato tena katham a-pratipāditaḥ || ukto ’n-ukto a-nidarśanatvāc ca. varṇa-a-viśeṣe eva nirākṛtāv ity a-parihāraḥ. vyakti-kramo tu syād anumānam, yathā a-dṛṣṭa-kartṛkam tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam samaya-prādhānyād artha-niveśasya ekasya idānīm apauruṣeyam. santi puruṣa-kṛtāny upadarśanaṃ tad eva anvaya-vacanam ity ekena -vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena pratīti-janana-a-sāmarthyāc ca. na hy arthe nāma nigrahasthānam ity-evam-ādy -vādita-kakṣa-ghaṭṭitakam ity-evam-ādīnām dṛṣṭam iti niścayaḥ | tasmād yato ’yaṃ tasya a-svāmikaḥ śūnya iti. evaṃ yathāyogam anyad -virodhaḥ. dṛśya-adṛśya-ātmatā-ādi-virodhā a-pratipattiḥ. evaṃ ṣaṭ-padārtha-varga-ādayo kathito dharma-dharmiṇoḥ | an-uktāv sāmarthyād vā. na hi duṣṭa-sādhana-abhidhāne ca nirākartavyaḥ. nir-doṣe sādhana-abhidhāne atha vā yo na doṣaḥ sādhanasya tad-bhāve -uttara-abhidhānāt. yathā sādhyatayā an-iṣṭo apy a-vacanam a-sādhana-aṅga-vacanam. tad dṛṣṭānta-ābhāsasya a-sādhana-aṅgasya vacanam a-nāntarīyaka-abhyupagamaś ca śāstra-upagame namaḥ samantabhadrāya. nyāya-vādinam || spaṣṭa-avabhāsāṃ pratyakṣāṃ kalpayet so sukham an-atiśaye ’pi śabda-ādi-sukhā ity -tulyatvād asya idam ity upasaṃhāro dharma-dharmitayā buddhy-ākāra-kṛto na artho dharmitayā bhedo buddhi-parikalpito na artho arthakriyā-yogya-lakṣaṇatvād vastunaḥ, tato | saty eva yasmin yaj janma vikāre vā -arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra āśaṅkyeta. sajātīya eva sattvam iti siddhe ’-parājito vaktavyaḥ. chala-vyavahāre jātir vā yayā anveti vibhāgataḥ || kathañcid || tat tasya kāraṇaṃ prāhus tat teṣām -viśeṣasya ca tādavasthya-a-niyamāt. yad -avasthe tasminn āvaraṇasya apy ayogāt. na ayaṃ samaḥ | (277ab) nanv a-para-bhāvitve prasañjanam ||280|| yo ’pi manyate ’-hetuke -ādi-kāraṇa-antara-apekṣatvāt, tadvad bhāvo nityatā kutaḥ ||274|| syād etat – yasya na indriya-buddhiḥ, sāmagrī-sākalye vyatirekasya sandehād a-samartham a-darśane dharmiṇi sidhyet. tat kim idānīṃ pakṣo -prayogo na yuktaḥ, anya-viruddhayor apārthako vacana-udāhāraḥ. tasmān na asya bhavantī tena eva gamyate. tām a-prakaraṇām -vighātāt. tathā hi na prameyatva-ādiṣv saṃskṛtebhyo ’py a-dharma-utpatteḥ, anyebhyo siddhā, na itarayā iti yāvat. anupalabdhāv ||339|| tasmān na pramāṇa-traya-nivṛttāv na ātma-pratyakṣa-a-viśeṣa-nivṛttir bauddhā api dṛśyante. tatra a-mantratvam vipralambhāt pratyakṣa-ābhāsaḥ. etena mānaso tasyā bheda-āśrayatvāt. dvayor eka-abhidhāne ṣaṣṭhī na syāt. na hi tatra sāmānyam asti na tad doṣān saṃvṛnoti ca | ātmany a-bhūtvā bhavann a-hetuko bhavati ity svarga-avāptiṃ māndyād ayaṃ na lakṣayed dṛṣṭa-virodhād a-sādhanatvam iti cet. iha vā yadi tattve bādhakaṃ syāt tal-liṅgena

’pi vā bhavet || sva-nimittāt svabhāvād vā vinā ’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt. ’pi vā hetur viroddhā vādino ’tra kim | na hi ’pi vākya-bhedāt pratipatti-bhedaḥ kārya-bhedaḥ ’pi vākyaṃ na nitya-vyakti-nirākṛteḥ | (261ab) na api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu api vākyasya aneka-vikalpa-sambhavāt. prakṛtiapi vākyāni kānicid evaṃ-vidhāni iti teṣv api api vākyena anvaya-mukhena vyatireka-mukhena vā api vākyena śakye darśayitum iti prayoga-samāsa ’pi vācakatvaṃ nāma anyad eva tad-viṣaya-pratītiapi vācyaṃ syāt, tasmād etad apy a-sambaddham iti. api vācyatvāt. parṣat-prativādibhyāṃ trirapi vācyam anyasya darśanam || smṛter apy ātmaapi vācyam. śūnya-anitya-ādi-śabdeṣu yathāapi vācyāḥ. tad ayam anupalambhaḥ svabhāvaś ca ’pi vācyāḥ. na hi tatra sāmānyaṃ saṅkhyā saṃyogo api vāñchāyā bhavet prakaraṇād gatiḥ || an-anvayo ’pi vādinaḥ prativādinā a-pratipādite doṣe ’pi vādinaḥ prativādinā doṣa-ābhāsa udbhāvite, ’pi vādinā sādhayitum iṣṭasya arthasya siddher ’pi vādino dharmaḥ, śāstra-upagamāt sādhya iti api vādino nigrahasthānaṃ tad-a-vacane hetuapi vādino nigrahasthānam, a-samartha-upādānād ’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ api vādeṣv asad-vyavasthā-upanyāsaiḥ śaṭhā ’pi vāritaḥ | keśa-golaka-dīpa-ādāv api spaṣṭaapi vārttā-mātram, ekatra yugapad anayor virodhāt. ’pi vikalpa-nirmita eva syāt, na vastv-āśrayaḥ. ’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha’pi vikalpāt tad-adhyavasāyena vastuny eva api vikriyā || tat tasya kāraṇaṃ prāhus tat teṣām api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ ’pi vijātīya-vyatireke sādhya-abhāve ’sattva’pi vijigīṣūṇāṃ vāda iti cet, na, dur-janaapi vijñāne tad-rūpa-an-avabhāsataḥ | yadi nāma api vidyate | sparśasya rūpa-hetutvād darśane api vinā jvālayā syād anyatra api syād iti. api vināśa-hetunā bhāva-abhāvaḥ kriyate, ’pi vināśasya svata eva bhāvasya bhavato ’yaṃ ’pi vināśe ’-bhūtvā asya bhāvāt sattā anityatvaṃ ’pi vināśe syād iti. na, tat-svabhāvasya jananād api vināśo ’-hetukaḥ so ’vaśyaṃ nitya iti bhāvas ’pi vinivartya go-buddhim aśvam api kalpayato gor ’pi vipakṣa-vṛtteḥ. api ca evaṃ-vādino jaiminīyāḥ ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas api vipakṣatvāt. katham idānīṃ gamyate sato api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. api viparīta-anubhava-pratiṣiddha-vṛttiṃ balād api viparyaya-prāptir asti, cākṣuṣatve vā ko ’pi viparyaye dharma-utpatteḥ. śabdasya suapi viparyaye pratyakṣa-vṛttir vyatireka-niścayaḥ. api viprakṛṣṭeṣv abhāva-niścayaḥ. veda-prāmāṇyaṃ api viprakṛṣṭeṣu. tasmāt svabhāva-viśeṣo yataḥ api vipratiṣiddham. mudrā-maṇḍala-dhyānair apy an ’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādi’pi vibhaktir vyatirekiṇī | bhinnam artham iva api vibhutva-ādayo guṇās tathā ucyante, arthaapi virāgaś cen na idānīṃ yo virajyate || tyajaty api viruddham iti. so ’py anena eva pratyākhyātaḥ. api. virodha-a-virodhau ca bādhaka-sādhakaapi virodha-abhāvaḥ kena siddhaḥ. yāvat tathā api virodhaḥ, yathā sa-apekṣa-dhruva-bhāvayoḥ.

api V3_10707 SV_14615 V3_03504 V3_06610 VN_03504 NB_03076 SV_01217 V1_01003 V3_10810 V1_03108 SV_05511 V3_10303 V2_05106 V2_05106 PV_02026 SV_01525 V2_09813 SV_00908 V3_10909 SV_09412 V3_07207 SV_03201 PV_03057 V2_04710 PV_02074 V1_01907 V2_07309 SV_06519 V3_05705 VN_05801 SV_17405 V3_05710 SV_00421 V3_12705 SV_17601 SV_17109 V3_11001 SV_00911 V3_08908 SV_16701 V2_07007 PV_03389 SV_10412 V1_02306 SV_08324 SV_01808 V2_10015 PV_03539 SV_07812 V3_04013 SV_05415 SV_07818 SV_13913 SV_05406 SV_04620 SV_07601 V3_11903 HB_00814 VN_03109 SV_07527 SV_08506 NB_03071 HB_02302 HB_03603 SV_03511

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prasaṅgāt. vacana-sarvajñatvayor dvividhasya putro bhavati ity atra dṛṣṭo vidhir nāśe punar vyutthāpayati iti. prasiddhiḥ khalv -anapekṣatayor virodho vyākhyātaḥ. nanv evam iti pratijñā-virodho yuktaḥ, ubhaya-āśraye vā bhāva-abhāva-vat. sa ca dvividho śākhā-prabhavatvād vā upayukta-vad iti. atra -ayogāt kṣīra-udaka-vad a-tad-vedini. yatra -āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam karaṇa-tattvasya tad-a-viśeṣe tasyā a-bhinna ākāro ’sti. ākṛti-sāmānya-vādino ity asti sādhya-sādhanayor viśeṣaḥ. atra ca nipātasya a-viśeṣaḥ. etena sādhya-dharme viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty | buddher hetus tathā idaṃ cen na tatra rāga-ādy-avyabhicāri-kārya-abhāvāt, sambhave -ādy-avyabhicāri-kārya-a-sambhavāt, sambhave ’pi iti vacana-mātrād a-pratipattiḥ, na virakto ’pi iti vacana-mātrād a-pratītiḥ. na sukha-ādy-ātmako ’nyo vā iti yathā-kathañcid -ādy-ātmako ’nyo vā iti, yathā-kathañcid -vaikalyāt. tataś ca pratyakṣeṇa gṛhīte buddhyā abhidhāvataḥ | mithyā-jñāna-a-viśeṣe buddhyā abhidhāvataḥ | mithyā-jñāna-a-viśeṣe -ādīnām āśritānāṃ na vidyate | syāt tato ata eva ca na an-indriya-dṛṣṭir na ’saj-jñāna-śabda-vyavahāra-pravartana-phalo vidhi-rūpeṇa vastv eva śabdair vikalpair vā vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty iti na eva apratibhāyā viṣayo ’sti. jñāte satya-artham āha śāstraṃ śakya-paricchede -ādi-siddhāv iva go-vyavahāraḥ. vidyamāne anupalabdhir eva asatām asattā, tadā siddhe kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām vacanānāṃ samīhita-artha-sattām antareṇa tulyā sva-para-vikalpayor ubhayathā yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā na yukto vīta-rāgatvād iti cet. na, karuṇayā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā vetti vedasya na anyataḥ | na vedayati vedo vetti vedasya na anyataḥ | na vedayati vedo || na artho ’-saṃvedanaḥ kaścid an-arthaṃ vā ayam eva hetur hetu-vyāpakayor abhāve bauddhā eva prajñā-ādi-vat. cetanāś ca na ca a-bhinnasya rūpasya eka-sthitāv vā antareṇa bhaved ity āśrayam antareṇa vā antareṇa bhaved ity āśrayam antareṇa vyakter vyaktam icchataḥ | vyakty-asiddhāv -ślokau. yasya tu sarvagataṃ sāmānyaṃ tasya sambhavati. na kaścid anityo ghaṭaḥ, tatra sāmarthyaṃ na pratibhāsanāt, a-pratibhāsino antarasya kutaścid an-utpatteḥ. abhyupagamya kuryuḥ. anyathā śabda-a-viśeṣād anyeṣām tat-kāryatā anuyujyate. kevalasya sāmarthye tatra na iti cet. tat tulyaṃ jātāv vyatirekiṇas tasya kvacid an-āśrayād anyasya ātmano na sidhyati ity uktam. darśane na viruddha iti niyama-khyāpana-artho viprakarṣiṇāṃ tad-vyatirekeṇa anupalabdhāv sāmānyād anvayinī buddhiḥ syāt. na eva hi bheda-a-bheda-lakṣaṇam eka-ākārasya sarvajñaḥ sa vaktā na bhavati ity a-darśane -svabhāvena eva anena bhavitavyam. tathā -sambhava-kṛtam a-sāmarthyaṃ na syāt. tathā api sa eva, tad-vācinām iva dharma-vācinām

api virodhasya abhāvāt, yaḥ sarvajñaḥ, sa vaktā ’pi virodhāt. evaṃ ca abhidhāne ’pi prayojanam api virodhinaṃ pratijñā-arthaṃ bādhate, puruṣaapi virodhinoḥ paraspara-parihāra-sthita’pi virodhe bādhyamāna-vivakṣayā tad-virodha’pi virodho vaktṛtva-sarvajñatvayor na sambhavati. api vivakṣita-a-śeṣa-pakṣī-karaṇe hetoḥ sādhyaapi viveka-pratipattir asti, tasya api grahaṇam. api vivekaṃ na avagāhate. tasmād ātmani darśanaapi viśeṣa-asiddheḥ, sato ’pi vā viśeṣasya tad-an ’pi viśeṣa-vat tasya a-vyatirekād artha-antare ’api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hi ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty api api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca api viśeṣataḥ || pṛthak pṛthag a-śaktānāṃ ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt, tādṛśāṃ ca a’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca aapi viśeṣāt, abhiprāyasya dur-bodhatvāt, api viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāra api viśeṣitas tat-svabhāvaḥ prasādhito bhavati. api viśeṣitas tat-svabhāvaḥ sādhito bhavati. sa ’pi viśeṣe ’ṃśa-vivarjite | yad viśeṣa-avasāye ’pi viśeṣo ’rthakriyāṃ prati || yathā tathā a’pi viśeṣo ’rthakriyāṃ prati ||5|| yathā tathā a’pi viśeṣo ’sya na citte ’n-upakāriṇi | rāga-ādiapi viṣaya-antarasya. sva-jñāna-kāla-bhāvī tad-a’pi, viṣaya-darśanena prasiddhasya vyavahārasya api viṣayī-kriyeta, so ’yaṃ sarva-artha-sarvaapi viṣaye kathañcid viṣayiṇam a-smaran smāryate. ’pi viṣaye punar uttara-ajñānam apratibhāyā ’pi viṣaye pramāṇa-virodhād bahutaram ayuktam api. ’pi viṣaye mohād atra an-anubruvan | kevalaṃ ’pi viṣaye mohād viṣayiṇo ’saj-jñāna-śabdaapi viṣāṇeṣu, na dravya-svabhāvaḥ. svabhāvo ’pi, api vṛttiṃ paśyato bhavitavyam eva a-dṛṣṭaapi vṛttir iti kaḥ prasiddhāv anurodhaḥ. api ca api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma api vṛtteḥ. sā eva rāga iti cet. iṣṭam, aapi vṛttes toya-samāśrayāt ||66|| kāryaṃ tasya ’pi veda-arthasya kuto gatiḥ ||317|| sarva eva hi ’pi veda-arthasya kuto gatiḥ ||35|| tena agniapi vedanam | dṛṣṭaṃ saṃvedyamānaṃ tat tayor na ’pi veditavyaḥ. viruddhasya ca bhāvasya bhāve tad api vedyatvād a-tad-rūpa-a-pravedanāt | (24ab) api vaikalyam asti. a-vikale ’pi tasminn a-bhavat api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. api vyaktaṃ yadi vyaktam idaṃ jagat || parasya api vyaktā eva ekatra sā vyaktyā a-bhedāt api vyakti-tiro-dhānād iti cet, a-tādavasthyam ’pi vyakti-vyatirekeṇa sāmānyasya bhāvāt, api vyaktiṃ vyāpiny ekatra vyaktyā bheda-abhāvād api vyaktiḥ prasajyate | tathā-abhyupagame sarva’pi vyaktīnāṃ kvacid apy atra sāmarthya-asiddher api, vyaktīnām apāye kevalāyā jāter avasthānāt. api vyaṅgya-vyañjaka-bhāva-ādeḥ sambandhasya ’pi vyatireka-asiddher na sidhyati. ghaṭa-ādayo ’pi vyatireka-prayogo na yuktaḥ, anya-viruddhayor api vyatirekasya bhāvāt. yad uktaṃ pratijñāyāḥ api vyatirekiṇas tasya kvacid an-āśrayād anyasya api vyatireko ’-vyatirekaś ca. virodhinor eka’pi vyatireko na sidhyati sandehāt. dvividho hi api vyartho vināśa-hetur ity uktam, tena api vyartho hetur bādhā-anupalambhād eva sādhyaapi vyavaccheda-antara-ākṣepa-prasaṅgāt. tathā ca

api V3_12904 VN_06206 V3_10008 VN_02919 VN_00810 V2_07410 SV_16523 SV_15223 V2_06113 PV_03098 VN_00116 SV_12505 SV_04225 PV_02043 V3_00909 SV_13804 V3_00908 SV_03010 SV_12225 SV_05304 SV_03712 PV_03106 SV_01603 V2_09901 SV_13812 SV_17005 HB_03704 SV_15222 SV_03419 SV_04719 SV_16816 V1_02502 V1_03702 SV_07913 SV_15906 SV_13908 PV_02019 V3_09703 V2_06604 SV_02517 SV_08622 SV_11809 SV_17328 VN_00723 V3_01006 SV_06222 V1_00201 V1_01612 V2_07803 SV_09905 V3_02306 V3_02303 SV_16914 PV_02116 V3_08309 SV_00822 V3_08402 SV_01913 V1_02709 SV_05201 V3_06507 NB_03105 V3_01601 SV_09001 SV_03510

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sambandhau saṃyoga-samavāyāv iti śāstre cet, yat kiñcid etat, santi hy evaṃ-prakārā dharmī hetuḥ, ubhaya-asiddheḥ. etena dharmo iti. etena pratijñayā dṛṣṭānta-virodho svī-kartum icchati. etena buddhi-śabda-ādayo etena pratyaya-bheda-bheditva-ādayo kiṃ tarhi pramāṇa-antara-saṃvādāt. bahuṣv tasya api śaṅkyate | viruddhānāṃ padārthānām tad-bhāva-vyāpinaḥ kāryasya abhāvena. yadā -sapakṣa-anyataratva-ādir apoditaḥ || tatra dharmiṇi prāk sattvaṃ prasādhya paścād sarvaṃ tad-adhyayana-antara-pūrvakam ity ta eva ca kutaścid vyāvṛttāḥ punar anyato | kramād bhavantī dhīḥ kāyāt kramaṃ tasya upacāreṇa. tato hetu-vacana-pravṛttes tad bhinna-akhila-kāraṇatvam. tatra eka-a-bhede abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam -upādhīn iti tad-avasthaḥ prasaṅgaḥ. atha tā a-śaktir eva idānīntana-puruṣa-vat. atra pratyekam api sāmarthyaṃ dṛṣṭam iti samūhe -ayogāt. upakāre vā śakty-upakāriṇyā ādi-nāśinaṃ janaḥ || bhāva-svabhāva-bhūtāyām -upagama-virodhāt, tad-viśeṣāṇām anyatra -upagama-virodhāt, tad-viśeṣāṇām anyatra ekaḥ sādhyate kiṃ na ghaṭa-ādayaḥ. tatra arthasya a-pramāṇa-vṛtter anyasya pratiyogi-sambhavo ’-dṛṣṭa-pratiyogiṣv dhetāv a-sambhave ’n-ukte bhāvas tasya jāti-tadvatoḥ ||64|| yad āhuḥ – anya-apohe alaṃ parā ||95|| syād etat – anya-vyāvṛtte āgatam, tato ’rtha-siddhir iti cet. tasya atiśayavac ca bauddhaṃ sukham an-atiśaye riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra pācaka-pāṭhaka-ādiṣv anyonyam an-anvayiṣv śabda-śravaṇād ṛte. tataḥ śabda-prabhavāt sā na ca abhāvaḥ kāryam iti niveditam etat. na apy ākāśa-āśraya-vad dhvaneḥ || asiddhāv apy ākāśa-āśraya-vad dhvaneḥ ||75|| asiddhāv punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na -a-bhede ’py aneka-dharmāṇaḥ pratīyante. te 0bcʼ) utpatti-sthiti-vināśa-ādi-bhedaś ca ity viśeṣa-pratīti-niyama-vad artha-pratipādanam -pratiṣedha-viśuddhau nāntarīyakatva-abhāve eva na kuryuḥ. tena tat-prakāśanāya ekena sa sarvo ’nityaḥ, śabdaś ca kṛtaka ity ukte kaścid viśiṣṭaḥ kenacit paraḥ ||126|| na ca ’rthakriyāyāṃ visaṃvādyate. nanv anyad -nibandhanatvāc ca a-tattvasya. vastv-abhāve ity ukta-prāyam. nanu yava-bīja-ādayo a-pratibandhakatvāt. nanu yava-bīja-ādayo cintyatvāt. tasya sva-sādhya-an-uparodhe -bādhya-bādhakayor ekataḥ siddhir a-viruddhā -puruṣa-paramparām eva ca atra bhavatām | a-niścaya-karaṃ proktam indriya-ādy kārya-anumānam. vipakṣe vṛtty-a-darśane sāmarthyam asti iti. vipakṣa-vṛtter a-dṛṣṭāv sāmarthyam asti iti vipakṣa-vṛtter a-dṛṣṭāv nanu ca nitya-anitya-artha-kāryatva-abhāve tat pratyakṣam a-kalpakam ||28|| yoginām -bhāvena upayujyate, tadā na tau kadācid nitya-anityatva-vat. pramāṇa-bādhanād vā na tatra anveti. eka-ātmany apy asiddheḥ. na ucyeta. anyatara-vacana-sāmarthyād ghaṭasya ||182|| tathā hy uṣṭro ’pi syād dadhi, na dharmiṇo ’n-artha-antara-abhidhānāt. na

api ’pi vyavasthā. tad iyaṃ sva-sattā-mātraapi vyavahārā loka iti. atha tad upakṣepam ’pi vyākhyātaḥ. tatra api yadi tata eva siddhiḥ, ’pi vyākhyātaḥ. hetoś ca dṛṣṭānta-ādibhir ’pi vyākhyātā yadi tais tat-sādhanam iṣyeta. na ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit api vyākhyātṛṣu yaḥ pramāṇaṃ pratyakṣa-ādikaṃ api vyāpaka-darśanāt ||288|| yadi hetoḥ sādhyaapi vyāpaka-dharma-anupalabdhyā vyāpya-abhāvam āha, api vyāpako dharmo nivṛtter gamako mataḥ | api vyāptiḥ prasādhyata eva yathā sañ śabdaḥ api vyāptir na sidhyati. sarvasya tathābhāva’pi vyāvṛttimanto ’-bhinnāś ca pratibhānti iti. api śaṃsati || pratikṣaṇam a-pūrvasya pūrvaḥ api śaktam eva iti cet, saṃśayena jijñāsoḥ ’pi śaktasya a-pratīkṣaṇād yukti-viruddhaṃ api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. api śakty-upakāriṇyaḥ śaktayo bhinnā eva bhāvāt. api śakti-puruṣayor na kiñcid virodha-darśanam ’pi śaktir a-viruddhā. tathā na kadācid vyaktayaḥ api śakter vyatireka ity anavasthiter aapi śaktau phale ’-dṛśaḥ | an-ānantaryato moho api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām aapi śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām aapi śakyam evaṃ vyañjaka-bhedāt pratibhāsa-bheda api śaṅkanīyatvāt. yad uktam – agni-hotraṃ api śaṅkām utpādayati, viśeṣa-abhāvāt. sati vā api śaṅkyate | viruddhānāṃ padārthānām api ’pi śabda-arthe tad-viśiṣṭasya abhidhānāt tadvat’pi śabda-arthe vyāvṛtti-viśiṣṭasya tadvato api śabda-ātmakatve tulyaḥ paryanuyogaḥ katham ’pi śabda-ādi-sukhā ity api vārttā-mātram, ekatra api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇiapi śabda-pratyaya-anuvṛttir asti. pācakaḥ api śabda-vyaktir eva. anavasthā evaṃ syāt. śabda api śabdasya nityasya kiñcid āvaraṇam aapi śabdasya siddhe vastuni sidhyati | aulūkyasya api śabdasya siddhe vastuni sidhyati | aulūkyasya api śabdā yathā-bhāvaṃ vartante, yatas tebhyo ’pi śabdāḥ sarva-bheda-an-ākṣepe ’py eka-bhedaapi-śabdāt. yo ’yam a-bhinnān sarva-arthān api śabdānām a-nimittaṃ kiṃ na iṣyate. tasmāt tat ’pi śabdānām artheṣu varaṃ saṃśayitasya vṛttiḥ, api śabdena na ucyeran. bhavatu nāma kasyacid ’pi śabdo ’nitya ity arthād gamyata eva. tan na api śabdo dvaya-kṛd anyonya-abhāva ity asau | aapi śābda-upamāna-ādikaṃ pramāṇam asti. ’pi śābda-pratibhāsa-a-pracyuter asad-artha’pi śāly-aṅkure janye ’napekṣāḥ, tadutpatti’pi śāly-aṅkure janye na sa-apekṣāḥ. tadutpatti’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya api śṛṇumaḥ. tatra kaścid dviṣṭa-a-jña-dhūrtānām api śeṣavat || dṛṣṭā ca śaktiḥ pūrveṣām ’pi śeṣavat, yathā deha-indriya-buddhibhyo rāgaapi śeṣavad-anumānāt saṃśayaḥ. tathā vipakṣe ’api śeṣavad etad vyabhicāri liṅgam. yā tarhy a’pi śravaṇa-jñānaṃ na bhavati tad-abhāve. na vai api śruta-mayena jñānena arthān gṛhītvā yuktiapi śliṣṭau gṛhītāv iti idam asya sāmānyam ayaṃ api sa-apekṣa-dhruva-bhāva-vat ||52|| pramāṇaṃ vā api sa-ātmakād an-ātmakāc ca tasya anvayaapi sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, api sa eva uṣṭraḥ, yena anyo ’pi syād uṣṭraḥ. api sa eva, tad-vācinām iva dharma-vācinām api

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eva bhāvo naṣṭo nāma. nanv atiśaya-utpattāv ’-niyamaḥ śabdānām ity apauruṣeyatve tasya janma, na anyasmād iti niyamaḥ. tasya -apekṣatvān na vinaśvarāḥ. śāli-bīja-ādīnām -apekṣatvān na naśvarāḥ. śāly-ādi-bījānām -ādi-śabdāś ca anya-anapekṣiṇaḥ | geho yady janya-janaka-bhāva-kṛtā eva bhavantu, saty iti nāma-karaṇād bāleya-dharmā manuṣye arthād viśeṣayati. anyathā saṃvedanasya viparyaye siddha iti su-vyāhṛtam. anyena iti darśana-arthatvād upakṣepasya. tatra -virodhaś ca pratijñayā iti cet, na, tad trayo hetvābhāsāḥ. viruddhāvyabhicāry devānāṃ-priyaḥ syād iti. viruddhāvyabhicāry vā nivartayati, tad-abhāva-asiddhau nivartye -pratyakṣasya anyasya vā pramāṇasya nivṛttāv -vācī ity-ādi-vacanāt. tena anupalambhe -vācī ity-ādi-vacanāt. tena anupalambhe teṣv api prasaṅgaḥ. vipakṣa-vacana-mātrād -artha-vaiśadyo hi sarva eva vipluta-dhiyo jñāna-āder arthasya hetutvād vyaktayo 1|| tāv eva bhāva-abhāvāv āśritya a-saṃsṛṣṭāv cakṣur-ādayaḥ para-upakāriṇaś cet, atra bhāvas tadā abhāvāt syāt tathā anubhave kiñcid ekaṃ sādhayanti sādhyante vā te -ādīn a-pracetanān | grāhyān āha na tasya vyavacchedena saṅkete codayanti. teṣāṃ tatra -vidho ’nyatra apy asty eva dharmas teṣām ubhaya-saṅgrahāt apārthakam, nirarthakasya lokaḥ śabdaṃ teṣu niyuṅkte ghaṭa iti. te na a-dṛṣṭa-jñāpako ’-tat-svabhāva ity -preraṇād bhave || ānantaryān na karma apy asti, na ca te na santy eva. tatra avisaṃvādo ’numīyate. tataḥ śabda-prabhavā sādhito bhavati. sa ca tathā na anveti. yad bhavati. sa ca tathā na anveti. yad sādhya-siddhy-artham. sa kiṃ kvacid bādhāyām tādṛśo ’nupalambhasya eva abhāvāt. atra -dharmaḥ punas tridhā | pratyekam a-sapakṣe na tv evaṃ bāla-āder api darśanāt | doṣavaty | nivṛtty-abhāvas tu vidhir vastu-bhāvo ’sato nivṛtty-abhāvas tu vidhir vastu-bhāvo ’sato | upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā | nīla-ādy-anubhavaḥ khyātaḥ svarūpa-anubhavo | upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā -abhāvād asya viparyaye vṛtter a-darśane -arthakriyayā kasyacit sahakāritva-niyamo na api kadācid aṅkura-an-utpatteḥ. na tatra api kadācid aṅkura-an-utpatteḥ. na, tatra sandigdha-pakṣa-dharmatva-vat, na sattvam asattvaṃ vā niścaya-apekṣam, niścaye bheda-vad guṇa-antara-sādhanāny api syuḥ. na ca na ayaṃ vastu-sanniveśī vyavahāraḥ. na tadutpatti-pratyayānāṃ kadācit tatra tadutpatti-pratyayānāṃ kadācit tatra a-pramāṇān na yujyate || asato ’-vyatireke bhāvam icchati, yathā vyatireka-abhāve viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā a-naṣṭa-sampradāyam eva anuvartata ity atra kevalād an-utpattir uktā bhavati. sa kevalo kācit prekṣā-pūrva-kāritā, yataḥ – ’yam eko – karoty eva iti. kāryaṃ ca ayaṃ kevalo bhāvāt. nityaṃ tat-svabhāva-sad-bhāve prāg na tato ’tiprasaṅgataḥ || tayor an-upakāre vad bhāva-pakṣaś ced balavān mataḥ | anyatra

api sa eva tasya atiśaya utpanna iti kathaṃ sa ’pi sa eva vipralambhaḥ. apauruṣeyatā api iṣṭā api sa svabhāva-niyamaḥ sva-hetor ity anādi-bhāva api sa svabhāvaḥ sva-hetor iti yo na tad-dhetuḥ api sa svabhāvaḥ sva-hetor iti yo na tad-dhetuḥ api saṃyogas tan-mālā kiṃ nu tad bhavet || jātiś api saṃyoge tan-nāntarīyakatvād eṣām, paramparā’pi saṃyojyāḥ. tathā na caitrasya putro bhavati api saṃvedana-antara-viśeṣād viśeṣa-siddhiḥ, api saṃvedana-upalambhe so ’py asiddhaḥ api saṃvedanam eva ekam āntaraṃ prīti-paritāpaapi saṃśaya-hetutva-an-ativṛtteḥ. dṛṣṭāntaapi saṃśaya-hetur uktaḥ. sa iha kasmān na uktaḥ. api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna ’pi saṃśayāt. katham idānīṃ bhāvasya svayam api saṃśayāt. na ca sarve buddhi-vyapadeśās tad’pi saṃśayād a-nivṛttiṃ manyamānas tat’pi saṃśayād a-nivṛttiṃ manyamānas tatapi saṃśaye pratipakṣa-hetu-vacana-pravṛtteḥ ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ ’pi saṃsṛṣṭa-ākāraṃ svabhāva-bheda-paramārthaṃ api saṃsṛṣṭāv iva puruṣasya vyavahāra-bhāvanātaḥ api saṃhata-upakāriṇa eva iti kaḥ pratibandha’pi saḥ | ākāraḥ sa ca na arthasya spaṣṭa-ākāra’pi sakṛt pratyaya-arthaṃ vrīhy-ādi-śabdaiḥ kṛtaapi sakṛd yukto dvaya-grahaḥ || sukha-ādy-aapi saṅketa-karaṇe ’-vṛkṣā vyavacchinnā na vā api saṅketa-balād anyathā-āvṛtteḥ kārya-jananaapi saṅgraha-prasaṅgāt. evaṃ-vidhāc ca viśeṣa’pi sajātīyād anyataś ca bheda-a-viśeṣe ’pi tatapi. satām api kārya-an-ārambha-sambhavāt. api sati tasminn a-sambhavāt | tad an-ātyantikaṃ api sati pratyakṣa-anumāna-āgamānām ekasya vṛttir api satī na śābda-vad abhiprāyaṃ nivedayaty eva api sattā-mātram anveti, na tena siddhena kiñcit. api sattā-mātram anveti na tena siddhena kiñcit. api satyāṃ sādhyaṃ sādhayed yena asyā na abhāvaapi satsu upalambha-kāraṇeṣv iti teṣām indriya’pi sad-asad-dvividhatvataḥ ||33|| pakṣo dharmī. api sad-bhāvād abhāvād guṇavaty api || anyatra ’pi san | vastv-abhāvas tu na asti iti paśya ’pi san | vastv-abhāvas tu na asti iti paśya api san || tathā viśuddhe viṣaya-dvaye śāstra’pi san || prakāśamānas tādātmyāt svarūpasya api san ||10|| tathā viśuddhe viṣaya-dvaye śāstra ’pi san kṛtako vā syān nityaś ca ity a-nivṛttir api santāna-upakāreṇa iti na tasya kaścit api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya api sandigdha-lakṣaṇo hetur iti na kaścid dhetuḥ ’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi api sann api sarvo draṣṭuṃ śakyaḥ. ata eva aapi sannikarṣaḥ pramāṇam, sarva-ātmanā api sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa api sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa ’pi sapakṣād vinivartanam | sandigdhaṃ tasya ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-aapi samagra-sāmagrīkā punar icchayā nivartyeta tad api samayaḥ śaraṇam. āgama-bhraṃśa-kāriṇām āho’pi samartha-svabhāva iti tata utpattir iti, ete ’pi samarthaḥ kim atra asmābhir ity apare ’pi samarthaḥ san param apekṣamāṇaṃ katham api samavāyād vijñāna-udaya-prasaṅgāt. na vai ’pi samavāye paratra vā | sambandho yadi viśvaṃ api samānaṃ tad varṇayor vā sakṛc-chrutiḥ ||

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-vat. tasmād artha-antara-upādhi-vāde kartum. evaṃ sati idam ānantyaṃ tadvaty syāt. a-prakaraṇān na iti cet, tad anyatra smṛty-artho dṛṣṭānta iti cet. tad itaratra idaṃ viṣāṇī gotvād iti tat katham. tatra sādhya-sādhana-saṃsthitiḥ || sarva-ātmanā āveditaṃ prāk. astu vā artha-antaram. tathā tad etad a-tasmiṃs tad-grahād bhrāntir -vaiyarthya-ādayaḥ proktāḥ. jāti-grahaṇe nīta-sañcaya-apacayair iva || a-tadvān nīta-sañcaya-apacayair iva ||27|| a-tadvān -abhiprāyam a-pratītiḥ. tad ayaṃ pratīyamāno jāti-codanā iti cet. a-śabda-codite saty -anyataratvam api pratyuktam. api ca dvayor dṛśyanta iti loka-prasiddhy-anuvidhāne tad etad vyavaccheda-mātraṃ dvayor tad etad vyavaccheda-mātraṃ dvayor ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya -bhedena viśeṣa-pratipatteḥ. tadvad anyasya -bhedena viśeṣa-pratipatteḥ, tadvad anyasya rāgam āhuḥ. na evaṃ karuṇā-ādayo ’nyathā kaścil loka-sanniveśa-ādir ayukti-viṣayo pramāṇaṃ bādhā-sambhavāt. tathā anyatra nāma apauruṣeyā vaidikāḥ śabdāḥ, tathā tad eṣāṃ pravādo na pramāṇam. na hi kasyacid -antara-vyavasthā kriyate, tathā ajñānayor ’-sambandha-ayogād yathā saṃśete, tathā iha prasaṅgaś caitanyeṣu ca. na ca ghaṭa-ādiṣv tat-pratibandhāt. na anyad vipakṣe ’-darśane tat-pratibandhāt, na anyad vipakṣe ’-darśane dṛṣṭāv api na hīyate | samavāya-ādy-abhāve vahny-ādaya ekatra yathārtha-jñāna-hetavo lakṣyate. na ca sambhavat-pratihetūnām tato ’nyathā sati liṅge saṃśayaḥ. atra na iṣyate. kasyacit kadācit kutaścid bhāve bhāvaḥ. tasmāt kasyacid a-vaiparītya-darśane guṇa-antara-sādhanāny api syuḥ. na api sann apy upala-khaṇḍād ubhayaṃ vyāvṛttaṃ tathā rūpasya kaiścit prāṇi-viśeṣair iti na tayor vā vidhīyeta a-viruddho vā. a-viruddhasya sahakāriṇaḥ kāryaṃ kuryuḥ. tena a-kṣaṇikānām sāphalyaṃ pratyuktam. indriya-upakāreṇa -atiśaya-utpattiḥ. atha viśeṣa-utpattāv a-sahakāriṇaḥ syuḥ, kiṃ tarhy eka-arthakriyā sā a-pramāṇatā || tasmāt sva-śabdena uktā prāmāṇyam atra viṣaye. asan-niścaya-phalā tiro-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya | yuktyā yayā āgamo grāhyo grāhikā asya | grāhya-grāhakatā-abhāvād bhāve ’nyatra yadi | bhrāntyā saṅkalanaṃ jyotir manaskāre sphoṭa-vicāra-anukrameṇa eva prativihitā. na | sa-doṣatā api cet tasya tatra ātmany bhedini | sarvatra vyapadeśo hi daṇḍy-āder nyāyaḥ. evam a-samarthanaṃ kārya-hetāv ’pi sāmarthya-a-pratipādanāt. kārya-hetāv atha uttara-pakṣa-vādy evaṃ vikṣipet, tasya -kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity asya abhāve na bhavet. tad anena dvividhasya sādhya-siddhir iti vyartho hetuḥ. bādhāyām viśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye viśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye abhāvāt, a-tad-dharma-bhāvī ca katham anyadā artha-antara-bhāva-an-abhyupagame sāmānyena bhavanti. evaṃ siddhasya, asiddhasya yathā – śrāvaṇaḥ śabda iti, asiddham

’pi samānaḥ prasaṅgaḥ. atha api syād bhinnā eva api samānam. jātyā api hi viśiṣṭā vyaktasya eva api samānam. na, atra dharmiṇaḥ prakṛtatvād iti api samānam. so ’yam anyatra anupalambha-mātrād api, samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ | api sambaddhaṃ kaiścid eva avagamyate | dharmaiḥ api sambandha-doṣaiḥ prāg uktaiḥ śabda-śaktiś ca api sambandhataḥ pramā ||1cd|| sva-pratibhāse ’n’pi sambandhāc chliṣṭa-ābhāsā buddhiḥ api sambandhāt kutaścid upanīyate | dṛṣṭiṃ bhedaapi sambandhāt kutaścid upanīyate | dṛṣṭiṃ bheda’pi sambandhi-rūpa eva iti svarūpeṇa na api sambandhe kathaṃ pravarteta. na hi kaścid api sambhava-a-virodha etad evaṃ syāt. anyathā tv ’pi sambhavaty eṣām anyathā-bhāvaḥ. tasmāt api sambhavad vipakṣa-pracāra-śaṅkā-vyavacchedena api sambhavad-vipakṣa-pracāra-śaṅkā-vyavacchedena api sambhavāc chaṅkayā bhavitavyam iti sarvatra a api sambhavāt, a-sambhava-anumāne ca bādhaka-hetv api sambhavād a-sambhava-anumāne ca bādhaka-hetvapi sambhavād iti nivedayiṣyāmaḥ. atra yathā ’pi sambhāvanīya-puruṣa-vacanād arthaḥ api sambhāvyaṃ pramāṇa-antara-bādhanam | (20ab) api sambhāvyam eva eṣām a-yathārtha-jñānaapi samyak-pratipatter abhāve bāhulyam arthavad api sarva-ajñāna-ardha-ajñānam ity-ādi-prabhedān api sarva-an-antar-bhāva-ayogāt saṃśayaḥ. aapi sarva-ātmanā anvayo ’-vaiśvarūpya-saha’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarva’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarvatra ’pi sarvatra asty upakāritā || duḥkha-upakārān na ’pi sarvatra tathā bhavanti iti. tathā śabdānām api sarvadā tad-upalabdhiḥ, atiśayavatī tu prajñā api sarvam evaṃ-vidham asad-vyavahāra-viṣaya iti ’pi sarvas tādṛśas tathāvidha-janma iti kutaḥ. ’pi sarveṣāṃ tathābhāvo na sidhyati. a-kṛtakaapi sarvo draṣṭuṃ śakyaḥ. ata eva a-dṛṣṭasya anapi sarvo vīta-rāgo na vaktā iti vyāptyā api saha-upalambha-niyamaḥ. nīla-ākāraapi saha-bhāva-virodha-abhāvād a-pratiṣedhaḥ. api sahakāry-anapekṣiṇāṃ kāraṇatā syāt. na ca api sahakāri-kāraṇaṃ śabdasya upasaṃharet. tac ca api sahakāriṇā kṛta-viśeṣa eva upatiṣṭhet, api. sā api na bhaven nir-viśeṣāṇāṃ parasparataḥ, api sā abhāvasya prasādhikā | yasya a-pramāṇaṃ sā api sā. asattāyām api iyaṃ pramāṇam eva. na hy api sā kathaṃ nivṛttā a-pracyutā ca. avasthā api sā na kim || prākṛtasya sataḥ prāg yaiḥ api sā bhavet || tasmāt ta āntarā eva ’pi sā bhavet || sarveṣām api kāryāṇāṃ kāraṇaiḥ api sā varṇa-svabhāvā. vastu-svabhāvasya etadapi sā samā || tatra a-viraktas tad-doṣe kva api sāṃvṛtāt || vastu-prāsāda-mālā-ādi-śabdāś ca api sādhana-aṅga-a-vacanaṃ tad-vādinaḥ parājayaapi sādhana-aṅgasya samarthanam, yat kārya-liṅgaṃ api sādhana-anantaram uttare pratipattavye tad-aapi sādhana-nyāyam atipatati. krama-bhāvaapi sādhana-prayogasya gamakatā-lakṣaṇam uktaṃ api sādhana-sāmarthya-abhāvāt. a-niyame na ca ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. api sādhanaṃ kasyacit. tasmāt svabhāvataḥ svaapi sādhanaṃ na sambhavati, anyatara-artha-antara api sādhanatvena abhimatasya, svayaṃ vādinā tadā api sādhanatvena iṣṭaṃ yathā asiddhau hetu-

api V2_09305 PV_02014 V3_09607 V3_02703 SV_01926 V2_10104 V3_10011 PV_04028 PV_04052 V3_02110 VN_02022 V3_09803 PV_04166 PV_02145 HB_02409 HB_02504 PV_03534 SV_16916 VN_00317 V3_00503 SV_05217 SV_05303 PV_02103 SV_07305 SV_05310 V2_04807 SV_03911 SV_05013 V1_01712 SV_07211 SV_06527 SV_08618 SV_03621 NB_03022 SV_09421 V3_07303 SV_13918 SV_11818 SV_13718 VN_04710 VN_04411 PV_03422 V1_02412 PV_02152 V1_02607 VN_01222 PV_03401 PV_02097 SV_08308 V2_08104 SV_03621 SV_07112 SV_07113 V2_09204 SV_01015 V3_08606 V1_03410 V3_03104 PV_02248 SV_01505 V2_09712 PV_03503 V1_02807 V1_01201 PV_03283

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niścayam āha – prasiddhas tu dvayor -kṛtiḥ || sādhyena anugamāt kārye sāmānyena ||71|| sādhyena anugamāt kārye sāmānyena guṇatva-eka-artha-samavāyy-anityatva-abhāvam iti. kasyacid arthasya pratiṣedham iti kasyacid arthasya pratiṣedham -vyatireko hetur ucyate, tadā katham. tatra eṣa na nyāya iti sūcitam || gamya-arthatve saṅkrāntau nyāyaḥ śāstra-parigrahaḥ || tatra nyāyyaḥ śāstra-parigrahaḥ ||12|| tatra tathāvidhas tu dharmaḥ pṛthag an-ukto yathā – anityaḥ śabdaḥ śabdatvād iti, so | anyathā śaśa-śṛṅga-ādau sarva-asiddhe kṣayāt || hetu-svabhāva-jñānena taj-jñānam api tato na bhaved artha-antara-vat. na jāti-bheda-darśanāt. anyathā hi vilakṣaṇāyā sāmagryāḥ sarva-sambhavaḥ | ekaṃ syād āśvāsaḥ. tasmān na apauruṣeyād vyākhyānān na vastutaḥ samarthasya hetor upādāne pratipadyate, taṃ pratipadyamāno ’param kriyamāṇāṃ dhiyaṃ prati ||103|| tena ekena 05ab) nīla-ādīnāṃ hi cakṣur-vijñāne pratyekam eka-aṅga-vikale ’pi na | pratyekam bhāvāt paramparayā liṅga-anusāreṇa. na kevalam ekaika-vyakty-apāye vijñāna-utpattāv ca kasyacid arthasya asiddheḥ. ata eva sad -abhiprāyo ’nuvidhīyate, anya-apoho iti kiṃ na iṣyate. avaśyaṃ ca icchatā jagat syāt. atha api syāt, pratibhāsamānam tan na ādheyatā asya vṛttiḥ. atha punaḥ sato bhedasya, tasya ca a-bhedāt. tad-ātmano tena te ’-janakāḥ proktāḥ (170a) saty ||67 || yadā ekā api strī dārā ekam mahānasa-ādau. asti ca iha dhūma iti. iha abhāvo jñeya-abhidheya-prameyatvaiḥ so abhāvo jñeya-abhidheya-prameyatvaiḥ so a-kāryatvāt, vastu-vad eva jñānasya na ca atra anyasya sāmarthyaṃ paśyāmaḥ. na -ādi-vad ghaṭa-ādau. pratyabhijñāna-ādayo eva anvākhyāne yatnas tat-svabhāvasya anyato abhidhānaṃ nigrahasthānam. na, evam kasyacit | tasya artha-rūpatā asiddhā sā -aṅgam ity anughoṣyāḥ, tathāvidhasya anyatra yujyate || tāpa-ādiṣv iva rāga-āder vikāro ekatva-an-adhyavasāyād bhinna-upalambhayor -bhedād dravya-svabhāva-bhedāt. evaṃ hy asya bhavet || tathā hy āśritya pitaraṃ tad-rūpo -a-dravya-śabda-vat || vyatireki iva yac ca anekaḥ kāryasya ekasya kārakaḥ | ātmā ekatra -āyatane vyākhyāte. dharma-dhātv-āyatane ity atra vā kiṃ nibandhanam ||67 || yadā ekā jananād iti. tad ayuktam. tasya tad-abhāve hi bhāvānāṃ pāta-pratibandhād a-janako -pāka-vat ||65|| na hi bahulaṃ pāka-darśane -pāka-vat ||13|| na hi bahulaṃ pakva-darśane tādṛśo ’mbhasaḥ | kāryaṃ tasya (66abcʼ) yo tathāvidho na asti iti na tayoḥ sārūpyam. na vihanyate, na aparam, an-abhyupagamāt. tasya vetty ayaṃ janaḥ | tasmān na ekatva-dṛṣṭyā tatra ca tūla-upala-pallava-ādiṣu tad-bhāve tatra ca tūla-upala-pallava-ādiṣu tad-bhāve so ’pi vāritaḥ | keśa-golaka-dīpa-ādāv a-śubha-pṛthivī-kṛtsna-ādikam abhūta-viṣayam tad ayam a-viṣayatvād abhūta-a-viśiṣṭam spaṣṭa-artha-pratibhāsitā | svapne

api sādhanam iti. tatra anvaya-niścayena viruddha api sādhane | sambandhi-bhedād bheda-ukti-doṣaḥ api sādhane | sambandhi-bhedād bheda-ukti-doṣaḥ api sādhayati iti. anena eva ca anumāna-kāle api sādhayitu-kāmena hetor vyāpakasya vā api sādhayitu-kāmena hetor vyāpakasya vā api sādhya-abhāvo vipakṣa iti tad-vyatirekaḥ ’pi sādhya-ukter a-sammohāya lakṣaṇam | tac catur api sādhya-dharmasya nāntarīyaka-bādhanam | api sādhya-dharmasya sambaddhasya eva bādhanam | ’pi sādhya-dharme ’ntar-bhāvāt pakṣī-kṛta eva iti ’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ ’pi sādhyatā || sarvasya ca a-prasiddhatvāt api sādhyate | tāyaḥ sva-dṛṣṭa-mārga-uktir api sāmagrī taṃ janayed a-taj-janana-svabhāvatvāt api sāmagryā a-vilakṣaṇasya utpattau na kāraṇaapi sāmagryor ity uktaṃ tad aneka-kṛt || arthaṃ api sāmayikāl loka-vyavahārād veda-artha-siddhiḥ. ’pi sāmarthya-a-pratipādanāt. kārya-hetāv api api sāmarthya-āyātam abhyupagacchati, prabhāapi sāmarthyaṃ tāsāṃ na ity a-graho dhiyā | (104ab api sāmarthyaṃ dṛṣṭam iti samūhe ’pi śaktir aapi sāmarthye yugapad bahu-sambhavaḥ || na api sāmānya-lakṣaṇa-avabhāsināṃ pratyayānāṃ api sāmānyaṃ tad-dhetuḥ, kiṃ tarhi vyaktīnām ekāṃ api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa’pi sāmānyaṃ mā bhūt, na hy evaṃ pratipattir iti. api sāmānyaṃ vyaktīnām eka-kārya-janana-śaktir api sāmānyam an-upalakṣaṇān na vivekena niścīyata ’pi sāmānyasya a-vyaktasya vyaktyā jñāna’pi sāmānyasya tad-ekayogakṣematvāt. tad ayam api sāmānye rūpe na tena te janakās tasya anapi sikatā-dravyaṃ sikatā iti vyavahāras tatra api siddha eva kārya-kāraṇa-bhāve kāraṇe sādhye ’pi siddha eva. tat kim idānīṃ jñeyam asti iti ’pi siddha eva. tat kim idānīṃ jñeyam asti iti api siddhatvāt. jñānaṃ prati kārakatve kasyacit api siddhy-upāyam. atha punar na śabda-arthayor ’pi siddhi-hetavo na hetu-lakṣaṇaṃ puṣṇanti. yad ’pi siddheḥ, prākṛta-apa-bhraṃśa-dramiḍa-andhraapi siddher iti cet, na prayoga-apeta-śabdaapi sidhyati saṃsmṛteḥ || bhedena an-anubhūte api sv-acchatva-āder viśeṣasya bhāvāt. saṃvin’pi sukha-ādi-jaḥ | vaiṣamya-jena duḥkhena api sukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ api sukha-ādiṣu caitanyeṣu ca bheda-avagamaḥ ’pi sutaḥ pituḥ | bhedaṃ kenacid aṃśena kutaścid api sūcyate bhāva-vācibhiḥ | saṅkhyā-ādi tadvataḥ api so ’sti iti vyarthāḥ syuḥ sahakāriṇaḥ ||164|| ’pi skandha-traya-svabhāva eva iti na virodhaḥ. api strī dārā ekam api sikatā-dravyaṃ sikatā iti ’pi sthānāt. patana-dharmāṇāṃ hi bhāvānāṃ pāta’pi sthāpako bhavet. atra api yadi kaścit ’pi sthāly-antar-gata-mātreṇa pākaḥ sidhyati, ’pi sthāly-antar-gamana-mātreṇa pākaḥ sidhyati, ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādiapi snānāc chuddhi-vādinaḥ śāstrasya sva-vacanena api snehaḥ snihyan sa ātmani || upalambha-antar’pi sparśa-bheda-darśanāt. asya api kvacid viśeṣe ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya api api spaṣṭa-avabhāsanāt || pratīta-bhede ’py api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanāapi spṛṣṭvā ayaṃ ghaṭa iti pratipadan na ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat ||

api V1_02814 SV_02816 SV_10512 SV_01816 PV_03143 SV_05914 SV_13219 SV_14906 SV_07111 SV_00418 SV_09022 PV_03187 HB_01913 HB_02010 SV_12713 SV_11725 VN_06201 SV_05308 V1_01311 HB_02306 V3_07606 SV_09607 V1_01712 V2_07703 SV_12407 SV_09812 SV_11305 PV_04239 PV_03492 PV_02155 PV_03239 V2_08109 SV_16518 V2_05805 SV_12207 SV_12208 SV_12217 VN_00622 HB_03508 SV_15210 SV_01407 SV_09001 SV_09002 V3_12207 SV_09003 SV_09001 PV_04138 SV_02927 PV_02111 SV_08726 V3_00507 HB_01413 SV_12420 PV_02266 SV_12515 PV_03455 SV_15503 VN_03704 SV_02512 V1_04207 SV_09814 V2_07704 V3_06208 SV_08717 V3_09807

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vikalpako bhavitum arhati. tathā hi svapne na asti tatra eva asya tad-darśana-a-viśeṣe eva vyāpnuvataḥ siddheḥ. niścita-arthasya anyatara-uktitaḥ | arthāpattyā dvitīye asti tena sa cen mataḥ | evam indriya-je pravṛttir yuktā, śiṃśapā-ādi-bheda-vat. atha saṅghāte śrutiḥ kalakale katham ||255|| atha na an-utpattimatāṃ yadi ||281|| atha ’py avasthiteḥ | na sthitiḥ (145bcʼ) atha vinā anupalabdhyā syāt. tathā sattā abhāvo -bheda-kṛta eva tayo rūpayoḥ svabhāva-bhedo -dhīḥ syāt smṛter na vā | tataḥ kāla-antare na syāt. a-viśiṣṭād viśeṣa-utpattau kāryasya bhāve vā tad-avasthāyām iva pṛthag sannidhāna-mātreṇa janane ’-vyutpannasya sannidhi-mātreṇa jñāpane ’-vyutpannānām iti. atra api yadi puruṣatvāc cauro bhavān tac cec chaktaṃ na kevalam ||105|| atha ca tasya tādātmyād anyasya a-samaya-darśino naśvaratve ’pi kaścid a-tat-svabhāvo na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye -pratipatter a-nānā-ekaṃ jagat syāt. atha -apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā staḥ. sa prabhāvo gati-siddhi-viśeṣābhyām -apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā artha-pratipattiḥ sa pauruṣeyo vitatho anya-nivartanam | dvairāśye saty a-dṛṣṭe -vicchinna-vibhramaḥ | hrasva-dvaya-uccāraṇe na ca apy a-niyato bhavet | a-guṇa-grāhiṇo a-pramāṇatā | a-dṛṣṭa-grahaṇe ’ndha-āder ’py anyatra hetor vaikalyād a-vināśo -sambhave ’py asya viśeṣas tathā anyasya vinā anupalabdhyā syāt, tathā sattā abhāvo yadi hi vinā jvālayā syād anyatra bādhya-bādhakatve jvālā-prabhavatvam anyathā a-niyamāt. yad api vinā jvālayā syād anyatra -sāmarthya-sthāpanāya tatra eka-śabda-niyogo sā ca puruṣasya kvacid bādhā-sambhave ’pi hy eṣāṃ kaścin mithyā-artha-niyato gamayet. pramāṇa-antara-bādhā cet (19c) atha syād dadhi, na api sa eva uṣṭraḥ, yena anyo yena anyo ’pi syād uṣṭraḥ. tathā dadhy anyathā hi kvacid dṛṣṭe ’bhāva-siddhāv uṣṭraḥ, na api tad eva dadhi, yena anyad uṣṭraṃ na abhidhāvati ||182|| tathā hy uṣṭro -dharmi-vacanaṃ punaḥ || bādhāyāṃ dharmiṇo -upādhi-vāde ’pi samānaḥ prasaṅgaḥ. atha -ādiṣu || atha hetur yathā-bhāvaṃ jñāne sa kiṃ tasya eva vastunaḥ ||175|| atha iti. na apy asiddhy-ādayaḥ, yady evam idam eva kiṃ janayanti, kadācid anyathā -sampradāya-bheda-vad guṇa-antara-sādhanāny malaiḥ || buddhes teṣām a-sāmarthye jīvato śabdā dhvananti yena apauruṣeyāḥ syuḥ. -ādikam | vidanti tulya-anubhavās tadvat te gaty-antara-abhāvāt. te tv an-arthakā -hetu-prayogasya anaikāntikatā vyākhyātā, so niveśa-abhāvāt sāmānyam anyat. sati vā tasya syāt. sa ca tādātmyāt tathā prakāśamāno yady api bahulaṃ vināśa-kāraṇāni santi teṣām api bahulaṃ vināśa-kāraṇāni santi, teṣām -abhāvād abhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na kriyā-a-kriye ||174|| bheda-mātra-a-viśeṣe pakṣa-nirdeśa eva tathā sidhyati, punar

’pi smaryate smārtaṃ na ca tat tādṛg-arthavat ||32 ’pi smārto niścayo bhavati. samāropa-niścayayor api smṛty-artho dṛṣṭānta iti cet. tad itaratra ’pi smṛtiḥ samupajāyate ||28|| yad āha – ’pi syāc cheṣavac ca idam īdṛśam || yad eva api syāt – a-vidhāya niṣidhya anyat pradarśya ekaṃ api syāt – pratiniyatāḥ te saṃskārāḥ śabdānām. api syāt – bhavatu nāma svabhāva eṣa bhāvānāṃ ya api syāt – sthāpaka āśrayaḥ sāmānyasya tataḥ ’pi syāt. apārthika-anupalabdhiḥ. atha anya’pi syāt. eka-aneka-vyavasthiteḥ pratibhāsa’pi syāt kvacid vyākṣepa-sambhavāt || krameṇa api syāt. tataś ca parasparato viśeṣa-utpādaapi syāt. tathā ca tad viśeṣa-bhāvi kāryam api api syāt. tasmān na vākyaṃ nāma kiñcid arthaapi syāt. na anumānāt pratipattir liṅga-abhāvāt, api syāt, na ca bhavatā ātmā evam iṣṭaḥ, tasmān api syāt, na vema-rahitaḥ kuvindaḥ paṭaṃ karoti ’pi syāt. na hi prati-puruṣam arthānām ātma’pi syāt, na hi sarvaḥ sarvasya svabhāva iti na ’pi syāt. nir-upākhyasya abhāvād a-pratiṣedha’pi syāt. nir-upākhyasya abhāvād na pratiṣedhaapi syāt, pratibhāsamānam api sāmānyam anapi syāt. yady api bahulaṃ vināśa-kāraṇāni santi, api syāt. yadi pauruṣeyā mantrāḥ kiṃ na sarve api syāt. yena bāhulye ’pi hi tad-dhetor bhavet ’pi syāt. śīla-sādhana-svarga-vacanaṃ tad anyathā ’pi syād a-dṛṣṭeṣu saṃśayaḥ || a-vyakti-vyāpino ’pi syād a-vicchinna-vibhramaḥ || vicchinne ’pi syād aṅgaṃ so ’pi guṇa-grahaḥ || yadi sarvo api syād artha-darśanam || kṣaṇikatvād atītasya ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā api syād ity an-abhiniveśa eva yuktaḥ. yasya ’pi syād ity apārthikā anupalabdhiḥ. atha anyaapi syād iti. tatra jvālā-itara-janmanor a-bādhya api syād iti dharmayor ekatra arthe sambhavāt sa api syād iti. bhavaty eva. yayā sāmagryā ’pi syād iti yuktaṃ paśyāmaḥ. na ca niḥ-prayojanā ’pi syād iti sa hetu-prayoga-viṣayaḥ. kiṃ nu vai ’pi syād iti svabhāva-a-parijñānāt sarvatra api syād ubhaya-vyavacchede pramāṇa-antaraṃ ’pi syād uṣṭraḥ. tathā dadhy api syād uṣṭraḥ, na api syād uṣṭraḥ, na api tad eva dadhi, yena anyad api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy aapi syād dadhi. tad anayor ekasya api kasyacit ’pi syād dadhi, na api sa eva uṣṭraḥ, yena anyo ’pi syād bādhā ity asya prasiddhaye | āśrayasya api syād bhinnā eva śaktayaḥ śaktimato yābhir ’pi syād viśiṣṭatā | na hi tat tasya kāryaṃ yad api syān na eva kaścid a-kārako ’sti. sarveṣāṃ api syān na vā ubhayam iti dharmayoḥ sambandhaapi syuḥ. tataś ca eko ’pi kvacij janayed iti cet, api syuḥ. na api sann api sarvo draṣṭuṃ śakyaḥ. ’pi syur a-kṣamāḥ | nirhrāsa-atiśayāt puṣṭau api syur apauruṣeyā yadi puruṣāṇām ādiḥ syāt. ’pi syur āturāḥ || viṣaya-indriya-sampāta-abhāvāt api syur iti na iṣṭa-siddhiḥ. artha-pratīter na ’pi sva-abhimata-nitya-gotva-vṛttiṃ hetum api sva-ātmani vyavasthānād a-miśraṇam anyena. ’pi sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. api sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ api sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam ’pi sva-hetu-pratyaya-niyamita-svabhāvatvāt kecid api svata eva tathābhāvāt. tasmāt sa svayam

api SV_11617 V2_08003 SV_01905 HB_00904 HB_00906 SV_09105 V1_02406 HB_03314 SV_10112 SV_14909 SV_00304 V2_05711 V2_08309 SV_10024 HB_01606 SV_04912 V2_08311 V2_07502 SV_09314 V3_05605 HB_00409 V2_09913 SV_10022 V2_08308 VN_04602 PV_04199 V3_06701 PV_04001 HB_00702 SV_16705 HB_00709 PV_03308 PV_04017 V1_03209 V3_00906 SV_12914 V3_01902 SV_08605 SV_04308 HB_03016 PV_03312 SV_12823 SV_14825 SV_01209 V2_09405 SV_04802 SV_00307 VN_00621 SV_15210 VN_01309 SP_00020 V3_11810 SV_05004 SV_09813 V2_05312 PV_03481 V2_08406 V3_07209 VN_04203 SV_16208 VN_06109 SV_09714 V2_07513 NB_03026 V3_11906

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nityasya an-upakārāt. a-sāmarthye ’pi paścād -mātreṇa kṣepa-ayogāt, prāg a-kartuḥ paścād svātantryaṃ bhāvasya syāt. atas tad-abhāve -hetubhya eva tasya anyato ’bhinirvṛtteh. na kiñcid iti tathā-upalabdhy-ādi-prasaṅgaḥ. na na syāt, uṣṇa-svabhāvo ’gnir na an-uṣṇa ity ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe anupalabdhiś ca iti. tatra kāraṇa-vyāpakayor tv an-upalabhyamāno na san na asan. satām pratigha-ātmatā-vat. satyam etat. tathā an-artha-pratilambha eva syāt. kāryasya ||31|| ity antara-ślokāḥ. kāryasya svabhāvata eva bhavati. tathā anyatra svabhāvata eva bhavati. tathā anyatra darśanam, yad idaṃ bhāvān a-tat-svabhāvān iti cet. tadā na jātir na tadvān ekasya svabhāva-bhāvī, viśeṣa-abhāvāt. evam anye yathā tatra eva utpattiḥ. anayā diśā anye yathā tatra eva utpattiḥ. anayā diśā anye kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so prāmāṇyaṃ pratyuktam. anvaya-niścayo kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo | yatra nāma bhavaty asmād anyatra | yatra nāma bhavaty asmād anyatra -jananāc ca. na hy ayam apaśabdaḥ śabde -liṅgaṃ jñānam īdṛśam || etena eva prasiddho -bādhanād virodhaḥ. satyam, virodhi-vyāptena idaṃ jagat || parasya pratipādyatvād a-dṛṣṭo kaścid agnir atra ity asmai nivedayati. na ākṛṣyamāṇo ’ndhaḥ panthānaṃ pratipadyate. na iva vyaktaṃ mūlyaṃ mṛgayate. asmad-vacanād | tad-vaśāt tad-vyavasthānād a-kārakam alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam | tad-vaśāt tad-vyavasthānād a-kārakam alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam a-śakalaṃ śabda-ātmānam upalakṣayāmaḥ. na dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām ekasya taj-janakaṃ tad anyasya na ity anyo -viṣayeṣv artheṣv arthakriyā-kāritvam. na api tasya tad-anyasya vā a-pratipattāv -hetutvād akṣāṇām asti na īdṛśam | tad-bhede ekam eva an-avayavaṃ vākyam. tatra ekatve bhāva-upakṣepo ’nyasya. etena a-hetukatve pratyeti vacanād api na eva pratyeṣyati. tad vacanād api na eva pratyeṣyati. tad nāma tadvad-doṣaḥ. jātir anyā mā bhūt. jātim iti pramāṇaṃ pratyakṣa-vat. pratyakṣasya bhavantu, kim artha-antara-kalpanayā. bahavo tathābhāvo na sidhyati. a-kṛtaka-svabhāvatve na syāt. etena pariṇāmaḥ pratyuktaḥ, yo ca na sambandhī ca tādṛśaḥ || janane vyāvṛtti-vyāptir asiddhā. prāṇa-ādayo -vāsanāyā hetutvān nimittam. marīcikā-ādiṣv keṣāñcin nityatā api syāt. yena bāhulye adhikaraṇatva-ādy-ayogād ity aparaḥ. paśavo -saṅkrāntyā prakāśaḥ samprakāśate || sādṛśye ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so nanv evam agny-ādiṣv api prasaṅgaḥ. tatra iṣṭam iti cet, yasya kasyacid a-vādino sambhavāt. viśeṣa-abhāvāc ca. tān ca nigrahasthānatvaṃ vyākhyātam, tad bhedo ’nyatra prayoga-bhedāt. sādharmyeṇa ’py anumāne vibhajya ucyate. sādharmyeṇa dhūma iti kārya-hetoḥ prayogaḥ. sādharmyeṇa -bhāvaṃ gamayati ity uktam. buddhy-ādayo

api svabhāva-a-tyāgād a-śaktiḥ. sambandhe na ayaṃ api svabhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na ’pi svabhāva-a-vaikalyān na abhāvaḥ. kārye tv api svabhāva-antara-karaṇe tad-avasthasya bhāvasya api svabhāva-antaram asya āvaraṇam, tad-avasthe api. svabhāva-antarasya asataḥ kathañcid a’pi svabhāva-abhyāsa-viśeṣāt tad-ātma-atiśayaapi svabhāva-asad-vyavahāra-siddhir anya-bhāvaapi svabhāva-ādi-viprakarṣāt kadācid anupalambhāt api svabhāva-niyamād dhetoḥ svabhāva-niyamaḥ api svabhāva-pratibandhaḥ, tat-svabhāvasya api svabhāva-pratibandhaḥ, tat-svabhāvasya api svabhāva-bhāvī, viśeṣa-abhāvāt. evam anye ’pi api svabhāva-bhāvī viśeṣa-abhāvād iti. yā kācid api svabhāva-mātreṇa citreṣu vyāpāreṣu niyuṅkte. api svabhāva-sthiter a-grahaṇād iti para-vāda eva ’pi svabhāva-hetavo yathāsvaṃ pramāṇaiḥ siddha’pi svabhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya ca ’pi svabhāva-hetu-pravibhāgā draṣṭavyāḥ. sattā’pi svabhāva-hetāv antar-bhavati ity udāhṛta eva. ’pi svabhāva-hetau sādhya-dharmasya vastutas tad’pi svabhāvaṃ niyamayati ity ubhayathā svabhāvaapi svabhāvataḥ ||196|| so ’yaṃ kvacid bhavan api svabhāvataḥ ||56|| so ’yaṃ kvacid bhavan ’pi svabhāvataḥ pratītiṃ janayaty a-darśanāt, ’pi svabhāvasya pṛthak kṛtiḥ | kāryeṇa saha api svabhāvena arthato virodhāt. tad-upanyāsena ’pi svayaṃ paraiḥ | dṛṣṭaḥ sādhanam ity eke tatapi svayaṃ prāg eva pratipadyate kiñcit, pramāṇam api svayaṃ vedaḥ svārthaṃ vivṛṇoti, upadeśaapi svayaṃ siddham eva liṅgam anusṛtya pratyeti api svayam || yathā phalasya hetūnāṃ sadṛśaapi svayam || hetv-artha-viṣayatvena tad-a-śaktaapi svayam ||37|| ity antara-ślokāḥ. etena api svayam ||5|| na api pāramparyeṇa, sādhyasya api svayam ayaṃ vaktā vibhāvayati. kevalam evaṃ api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra’pi svarūpeṇa eva janako na para-rūpeṇa a-tattvāt. api svalakṣaṇasya anityatva-ādy-abhāvaḥ, yasmān api svāpa-mada-mūrchā-vyavadhāna-parāṅmukhya’pi hy a-tad-rūpasya asya idam iti tat kutaḥ || ’pi hy a-bhinnasya kramaśo gaty-a-sambhavāt ||250| ’pi hy a-bhūtvā nāśa-bhāvataḥ | sattā-nāśitvaapi hy anupalambham eva khyāpayati. na ca ekaapi hy anupalambham eva khyāpayati. na ca ekaapi hy abhyupagacchatā avaśyaṃ bhāvānāṃ bhedo api hy artha-avyabhicāra eva prāmāṇyam, tad’pi hy eka-artha-kāriṇo bhaveyuś cakṣur-ādi-vat. ’pi hy eṣāṃ kaścin mithyā-artha-niyato ’pi syād ’pi hi kalpayet, yo yasya pariṇāmaḥ, sa tasmād a’pi hi kāryasya kenacit samavāyinā | samavāyī ’pi hi kvacid darśanād eva sad-asantaḥ pratīyante, api hi jala-ādi-bhrāntes tāv eva a-bhinna-ākāra’pi hi tad-dhetor bhavet kvacid a-sambhavaḥ ||194| ’pi hi tāvad yad ayuktaṃ paśyanti, na tadā eva ’pi hi dhīr anyā prakāśyā na tayā matā | svayaṃ ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa’pi hi nirarthaka-abhidhāne kiṃ na nigraho api hi para-kriyā-darśana-pūrvakam eva anyaḥ api hi pratipādita-artha-viparyayatvāt sādhanaapi hi prayoge ’rthād vaidharmya-gatiḥ. asati api hi prayoge ’rthād vaidharmya-gatiḥ, asati api hi prayoge ’rthād vaidharmya-gatir iti. asati ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi.

api PV_04090 V1_03611 SV_12120 SV_05506 V1_01604 PV_03494 SV_04708 V3_09210 PV_04143 SV_07824 V2_06513 SV_13512 VN_01408 V3_05501 VN_03502 VN_02809 SV_02006 SV_08414 SV_01301 V2_09511 HB_00604 PV_03367 V2_10109 V3_08408 PV_03303 PV_02178 PV_02135 HB_03711 SV_10308 VN_03206 VN_00301 VN_03804 V2_07509 VN_03517 VN_03812 VN_03717 PV_02167 VN_06719 PV_03242 SV_08125 V1_01009 SV_10824 SV_10901 V1_02005 SV_09923 V2_08113 SV_14512 V2_08112 SV_09922 V2_08112 SV_09922 SV_11711 PV_04285 SV_14515 PV_04279 V3_06507 V3_06508 SV_07824 SV_17303 SV_11814 V3_07008 SV_09311 V2_07410 PV_04010 PV_04174

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|| tena an-abhīṣṭa-saṃsṛṣṭasya iṣṭasya vā viṣayaḥ pratividito bhavati. vidyamāne dhetor a-hetuko nāma. a-dṛṣṭa-hetavo ity uktaṃ prāk. api ca, vastu-sāmānya-vādino anya-buddher apy anumāna-prasaṅgaḥ. siddhe vitathatva-prasaṅgataḥ || sarva-antyo idam ānantyaṃ tadvaty api samānam. jātyā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatra sādhyasya bādhā kācana vidyate || dvayasya kasmād iṣṭaḥ sāmānya-tadvatoḥ ||156|| yo -sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām -bhāvasya vyavasthitatvāt. kṛtakānām iti iṣṭaṃ syāt. tad a-viruddham anyasya -ślokau. etena eva udāharaṇena nidarśite na ca utpatti-dharmakatvān nityam ity atra siddhir iṣṭā bhavati, tataś ca na prāg hetu-vyāpaka-anupalabdhir ubhayasya na etad asti. yasmāt tena ātmanā hi bhede vyabhicāraḥ śeṣavataḥ. kiṃ ca, vyatireky vyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky eva aparāpara-vyāvṛttyā dharma-bhede viṣayebhyaḥ samudbhavat | tad-anyasya hetu-vyāpaka-anupalabdhir ubhayasya dhūma-indhana-vikāra-vat ||64|| tatra || an-ātma-bhūto bhedo ’sya vidyamāno jāyate | kārya-an-utpādato ’nyeṣu saṅgateṣv -vipakṣaṃ parīkṣate || sādhyate tad-vipakṣo śaṅkayā bhavitavyam. dṛṣṭa-pratihetor api, na tāvatā tad-abhāva eva, vyavahitānām iti, na atra pratijñāyāḥ prayogaḥ, na eva a-sāmarthyena vyāpty-asiddheḥ pūrvakasya vācyāni syuḥ. artha-antara-gamana-āder asya abhāve na bhavet. tad anena dvividhasya -dharmavati vastutaḥ sādhya-avyabhicāre nigrahasthānam iti. atra api yady udbhāvite hetvābhāseṣv antar-bhāvād dṛṣṭāntasya rūpaṃ prāṅ na dṛśyate || śatadhā viprakīrṇe na apy a-niyamāt kathā-prasaṅgād iti. idam bhāva-janmanām | anyair a-kārya-bhedasya tad-apekṣasya vyañjakatve ’-vikāriṇaḥ | na -grahaṇa-a-grahaṇa-ūha-an-ūha-artha-bhāva-sāmānya-saṃyoga-ādīnāṃ ca. tathā an-āgamatathābhāvo yathā ātma-ādīnām. āgama-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya ity uktam. sa tarhi naśvaraḥ svabhāvo nireva na syāt. sa tarhi vinaśvara-svabhāvo nirbhavati ity ucyate. naśyan bhāvo ’-parakadācid bhavet kvacid vā tat-kāla-dravyakadācid bhavet kvacid vā tat-kāla-dravyakvacid vā tat-kāla-dravya-apekṣa iti nirkvacid vā tat-kāla-dravya-apekṣa iti nirghaṭa-ādīnām a-grahaṇa-āpatter an-āloka’bhāve bhāvas tathā katham || ye ’-paratathābhūtasya eva svayaṃ jāter ity apara-vināśa-vat | pramāṇa-antara-bādhād vā sa-anityatva-vat. pramāṇa-bādhanād vā api sasyāt tal-liṅgena api virodhaḥ, yathā sa||156|| yo ’pi hi sva-āśraya-indriya-saṃyoga-ādikam apekṣate, nīla-ādi-bheda-vat. tadtat kim anayā paramparayā. sa eva sampradāyaeva udāhṛtā. sa punar upādhi-bhedabheditva-ādayo vyākhyātāḥ. evam upādhi-bheda-ādayo ’pi vyākhyātāḥ. evam upādhi-bhedavastv-a-samāśrayāt || sann artho jñāna-sapratijñā-doṣatā bhavet || pakṣa-doṣaḥ para-

apekṣo api hi bādhane | yathā sādhyam a-bādhātaḥ pakṣa’pi hi bāhye ’rthe yathā-svasaṃvedanam eva artha’pi hi bhāvās tad-anyaiḥ svabhāva-a-bhedam ’pi hi bhinnā eva vyaktayaḥ. kathaṃ tāsv a-bhinna ’pi hi liṅge ’siddhayā buddhyā sambandha-abhāvād ’pi hi varṇa-ātmā nimeṣa-tulita-sthitiḥ | sa ca api hi viśiṣṭā vyaktasya eva vaktavyā ity a-kṛtaapi hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na api hi sādhyatve sādhya-dharma-uparodhi yat | ’pi hi sva-āśraya-indriya-saṃyoga-apekṣaapi hi hetoḥ phalānām utpatti-darśanān mūṣikaapi hetu-pariṇāma-niyamavatām a-śakyaḥ kramaapi, hetu-phala-santāne mṛd-dravya-ākhye pūrvakān ’pi hetu-lakṣaṇa-viṣaye svabhāvasya pṛthakapi hetu-virodho yuktaḥ, pratijñayā hi hetor api hetuṃ brūyāt. evaṃ-prakārāṇām a-sambaddhānāṃ api hetuḥ. iti iyaṃ trividhā apy ukta’pi hetuḥ kaścin na ca aparaḥ | svabhāvo ’yam (167 api hetuḥ syāt (18c) na idaṃ nir-ātmakaṃ jīvacapi hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac’pi hetuḥ. hetu-svabhāve ’nvaya-vyabhicāraapi hetutve kathaṃcid viṣaya-ākṛti || yathā eva api hetur iti. eṣa trividha eva pratiṣedha-hetur api hetur eva tathābhūto ’numīyate. pravṛtta’pi hetuṣu | bhinne karmaṇy a-bhinnasya na api hetuṣu || hetv-antara-anumānaṃ syān na etan ’pi heto rūpa-avabodhataḥ | ātma-ātmīya-grahaapi hetoḥ prāg itareṇa na kaścid viśeṣo lakṣyate. api hetoḥ phalānām utpatti-darśanāt, mūṣikaapi hetoḥ, yena virodhaḥ syāt, kiṃ tarhi api hetor a-vyāptiḥ. iha api punaḥ sādhanaapi hetor a-sāmarthya eva sambhavāt. na hi api hetor gamya-gamakatā-lakṣaṇam uktaṃ ’pi hetor na avyabhicāra-dharmatā śakyā ’pi hetor vyabhicāre na sa pakṣaṃ parityajati, api hetāv antar-bhāva iṣṭo bhavati, tathā ca na ’pi hetau tad vidyate katham | rāga-ādy-a-niyamo api hetvābhāseṣv antar-bhāvān na pṛthag vācyam. apekṣa-a-virodhataḥ || tasmād indriya-vijñānaapekṣa-atiśaye ’py asya kṣaṇikatvāt kriyā kutaḥ || apekṣa-anapekṣa-ādi-prasaṅgaḥ. mano-vijñānaapekṣa-anumāna-viṣaya-abhimatānāṃ tathābhāvaḥ, apekṣa-anumāne ’pi yathā rāga-ādi-rūpaṃ tatapekṣa-ayogād anapekṣāc ca krama-utpatty-ayogāt. apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ sattāapekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattāapekṣa iti taj-jñāpanāya sā | avasthā a-hetur apekṣa iti nir-apekṣa eva na syāt. sa tarhi apekṣa iti nir-apekṣa eva na syād ity uktam. sa apekṣa eva na syāt. sa tarhi vinaśvara-svabhāvo apekṣa eva na syād ity uktam. sa tarhi naśvaraḥ apekṣa-grahaṇa-prasaṅgād anapekṣa-ātma-anapekṣa-tad-bhāvās tad-bhāva-niyatā hi te | aapekṣa-dharma-antara-pratiṣedha-arthaṃ tatapekṣa-dhruva-bhāva-vat || hetv-antara- samūhasya apekṣa-dhruva-bhāva-vat ||52|| pramāṇaṃ vā yadi apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ – na apekṣa-pratipattikaṃ sāmānyam āśraya-śūnyeṣu apekṣa-pratītayas tu na vastu-svabhāvāḥ, kiṃ apekṣo ’rtha-jñāpanaṃ kiṃ na karoti. sa ca śabdo apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe apekṣaḥ kvacit svabhāvo hetur ucyate, kvacid apekṣaḥ kvacit svabhāvo hetur ucyate, kvacid apekṣo na asan jñānena sādhakaḥ | sato ’pi vastvapekṣo na iti ca pratipāditam | iṣṭa-a-sambhavy-

apekṣo PV_04082 SV_02304 V2_08616 SV_09811 V2_07703 SV_15122 PV_04150 SV_09306 SV_07315 SV_10009 V2_08211 V2_07407 V2_08111 SV_09921 V3_00308 SV_17226 PV_04233 V2_05513 SV_15511 V2_06406 SV_00620 PV_03172 V1_00506 SV_15508 SV_16223 V2_04808 V2_04909 SV_12614 SV_11801 SV_16811 SV_04202 SV_13423 SV_13202 NB_02036 PV_03122 V3_08307 SV_15029 SV_00710 V3_08306 SV_15618 HB_02412 HB_01804 SV_10008 V2_08210 SV_00626 V3_08209 V1_00403 HB_02113 SV_09919 V2_08109 PV_03406 SP_00003 SP_00003 SV_06204 SV_01223 V2_09508 SV_07514 HB_01712 SV_05401 SV_14414 SV_11903 SV_07415 SV_05327 SV_17303 HB_00913

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nanu doṣas tayor ayam || uttara-avayavaanya-deśa-kālayor vartamāno bhāvas tat-saanya-deśa-kālayor vartamāno bhāvas tat-sana avaśyaṃ-bhāvitā īkṣyate | (194ab) nirna avaśyaṃ-bhāvitā īkṣyate ||53|| nirnityo bhāvaḥ kenacid gṛhyamāṇas tat-kāraṇapratijñā-mātra- saṃjñinaḥ || uttara-avayavaayaṃ hetutvena apadiśyamānaḥ. upādhi-bheda-lakṣaṇaḥ samavāya iti. sva-āśraya-samavāyaiti tad-vyāpī. kathaṃ punar etad gamyate nirtad-vyāpī. kathaṃ punar etad gamyate – nirsa ca ayaṃ hetutvena upādīyamāna upādhysvabhāvena sādhayati. yo hi svabhāvo nirsvabhāvena sādhayati. yo hi svabhāvo nirniyama-abhāvāt. san khalv apy arthaḥ pratītytayā punaḥ | (328ab) yadi saṅketa-nir|| niṣedhe tad-viviktaṃ ca tad anyeṣām ||24|| niṣedhe tad-viviktaṃ ca tad-anyeṣām puruṣa-samita-nisarga-siddhayor upadeśaiṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādytatra iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy| anyatra a-dṛṣṭy-apekṣatvāt kvacit tad-dṛṣṭyabhāva-viṣayatva-virodhād artha-sāmarthyana tu śabda-svabhāva-kṛtaḥ, puruṣa-upadeśaanyasya cirād aparasya vrata-caraṇa-ādyapi prāmāṇyam, tat-pratibaddha-vastu-liṅgaliṅga-pratipatter api tathā-rūpatvād anvaya-śabda-bāhulyāt, tad-arthasya puruṣa-upadeśaca, tatra apy atīndriyatvena sādhana-samayāt pāṇinīya-ādi-vyavahāra-vat, upadeśahy upakuryād an-ādheya-viśeṣasya an-anyana ca sannidhi-mātreṇa sādhanaḥ. vyaktyna. tatra api yogya-deśa-sthiti-tāratamyabhūtasya api bhāvasya vināśaḥ, hetv-antaraanyena vyavasāyaṃ smṛtiṃ viduḥ | tac-cihnachakti-prasūteḥ sāmagryā yogyatā an-anya-janana-svabhāva-sthitau ca eṣāṃ samaya-āder -sāmagrī. śakti-pariṇāma-pratyayasya anyasya utpādane, śakti-pariṇāma-pratyayasya anyasya vidhāna-apekṣatvād iti cet. a-sāmarthyam kāraṇa-svabhāva-kṛtatvād a-kāraṇaapi darśitaṃ bhavati. kāryaṃ param sattā-vyatirekeṇa na anyat kiñcid vināśo sattā-vyatirekeṇa na anyat kiñcid vināśo ||7|| asāv api yathā-sannihitān na anyam ||63|| asāv api yathā-sannihitān na anyam anyat sādhanam avyabhicāry-ātma-sambandham bhūtvā punas tad-bhāve ’para-abhisaṃskāram api na asti ity a-samānam. sā iyaṃ nira-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nirkatham || sa eva yadi dhī-hetuḥ kiṃ pradīpam || para-apekṣā hi sambandhaḥ so ’san katham | saṃś ca sarva-nir-āśaṃso bhāvaḥ katham an-āśaṅkamāno vā kiṃ parasmād upadeśam siddha eva sādhanam iti tathābhāva-niścayam siddha eva sādhanam iti tathābhāve niścayam janayan svarūpa-anukāriṇīṃ tat-sambandham eva sa tasya svabhāvaḥ, na sa sāhityam apekṣate nāma, an-ādheya-atiśaya-ātmā parair eva iti na kasyacid dhetur a-hetuś ca na vā katham ||237|| na hi siddhaṃ sat param paraṃ nityaṃ tat-svabhāvaṃ kim iti indriyam -dharmā bhāvaḥ svabhāva-pratibandhād indriya-gamyaḥ sva-pratītau paribhāṣā-ādikam bhavati, na punas tad-bhāve hetv-antaram

apekṣate apekṣo na doṣaḥ pakṣa iṣyate | tathā hetv-ādiapekṣo nāma bhavati. tathā hi tathā-vṛttir eva apekṣo nāma bhavati. tathā hi tathā-vṛttir eva apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ apekṣo yadi grahaṇam asya janayet, yuktaṃ yat apekṣo yo doṣaḥ so ’nubadhyate | tena ity uktam apekṣo vā svabhāvaḥ kevalo ’tha vā | ucyate apekṣo vijñāna-hetus tena janya eva syāt. tadapekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ (196 apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ (56a apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat ||52|| apekṣaḥ, sa yadi kadācid bhavet kvacid vā tatapekṣaḥ sa yadi kadācid bhavet kvacid vā tat-kāla apekṣaḥ sādhanam. na asan pratīti-mātreṇa, yataḥ apekṣaḥ svabhāvata eva artheṣu śabdo nilīnaḥ syāt, apekṣakam | vyavahāram a-satya-arthaṃ apekṣakam | vyavahāram a-satya-arthaṃ apekṣaṇa-a-viśeṣād anya-viśeṣa-abhāvāc ca eko apekṣaṇam | anyathā vyabhicāri syād bhasma iva aapekṣaṇam | anyathā vyabhicāri syād bhasmā iva aapekṣaṇāt | śrutau sambadhyate ’poho na etad apekṣaṇāt, anapekṣāyāṃ vyavadhāna-ādi-bhāve ’pi apekṣaṇāt, artha-antara-vad eva. na hi prakṛtyā apekṣaṇāt. ekasmād api karmaṇaḥ kayościd artha-an apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau | apekṣaṇāc ca. itarat punar bheda-antara-vimarśaapekṣaṇāt. tad-upadeśasya tad-icchā-anuvṛtter aapekṣaṇāt. tulyam indriya-ādiṣv api iti cet. na, apekṣaṇāt. na hy apauruṣeye tasminn upadeśo apekṣaṇāt sakṛt sarvaṃ sva-kāryaṃ janayet. na vā apekṣaṇāt. sā ca iyaṃ krama-bhāvinī sad-asatos apekṣaṇād ayas-kānta-ādi-vat. anyathā spaṣṭa-aapekṣaṇād iti. kārya-viruddha-upalabdhir yathā apekṣaṇān no cet smṛtir na vyabhicārataḥ || apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni apekṣaṇīyasya abhāvāt. tataḥ pratītir artheṣu apekṣaṇīyasya abhāvād iti. pūrva-sajāti-mātraapekṣaṇīyasya abhāvād iti. pūrva-sva-jāti-mātraapekṣaṇe ||293|| yadi mantrā vidhānād anyato vā apekṣaṇe vā a-hetukatva-prasaṅgāt. tasmāt so ’gny apekṣata iti tataḥ kevalād an-utpattir uktā ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate apekṣata iti tan-mātra-anubandhī svabhāvo apekṣata iti tan-mātra-anubandhī svabhāvo apekṣata iti na a-pratyakṣaṃ pramāṇam anumānād apekṣata iti. svabhāvato ’-sthiti-dharmaṇo apekṣatā vināśasya kvacit kadācic ca bhāvaapekṣatā vināśasya kvacit kadācic ca bhāvaapekṣate | dīpa-mātreṇa dhī-bhāvād ubhayaṃ na api apekṣate | saṃś ca sarva-nir-āśaṃso bhāvaḥ katham apekṣate || dvayor eka-abhisambandhāt sambandho apekṣate. a-śrotṛ-saṃskāraṃ ca bruvāṇaḥ kathaṃ na apekṣate. anupalambhāt tu kvacid abhāva-siddhāv apekṣate. anupalambhāt tu kvacid abhāva-siddhāv apekṣate, anyathā atiprasaṅgāt. sa ca sāmānyasya apekṣate, kāryaṃ tu pratyaya-antara-apekṣam iti apekṣate ca iti vyāhatam etat. tasmād yaḥ kaścit apekṣate. tasmāt svayam ayaṃ bhāvas tat-svabhāva apekṣate. na anapekṣaḥ svatantraḥ sambandhaḥ. apekṣate. na hi tasya kevalasya yo na tatapekṣate nāma, an-ādheya-atiśaya-ātmā parair apekṣate, nīla-ādi-bheda-vat. tad-apekṣaapekṣate prakāśa-drava-uṣṇa-kaṭhina-dravya-ādi-

apekṣate V3_02811 SV_12023 SV_14618 SV_15916 SV_13125 SV_03205 V3_02509 SV_00706 V3_08303 PV_02267 PV_03172 V2_06705 HB_01005 V2_07713 SV_09824 SV_01516 V2_05903 SV_15320 SV_15617 SV_02222 V2_08611 V2_07807 SV_09909 SV_09811 V2_07703 V3_06511 V3_06511 HB_01209 SV_15121 SV_13117 V3_05301 HB_00915 SV_07309 SV_04110 SV_15509 V2_04509 V2_07614 SV_09807 PV_02208 SV_07220 SV_14017 PV_04048 V3_02102 HB_01712 HB_02611 SV_05307 V3_04506 HB_00606 SV_10923 PV_03186 SV_03606 SV_08204 HB_01802 V2_07001 SV_11712 PV_04258 V3_08911 SV_06825 SV_17420 HB_02406 VN_02120 SV_03020 HB_02611 VN_03814 SV_09603

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prasiddhena ca a-nirākṛto ’bhyupagamo hetum grāhī ca ayaṃ kiṃ punaḥ kvacit sādhanam | (278ab) bhāvo ’vaśyaṃ bhavantam bhāvāt. na hi yo yasya sattā-upadhānaṃ na jñāna-utpatti-samāśrayaṃ sva-vijñāna-janane tāvatā niścayo bhavati, kāraṇa-antaradoṣaḥ, na pakṣasya, uttara-avayavasāmagrī-janmanāṃ śaktīnāṃ pariṇāmasāmagrī-janmanāṃ śaktīnāṃ pariṇāmadīkṣite ’py a-nivāritāḥ | nityasya nirapohaḥ sambadhyate śrutau || anyatra a-dṛṣṭytasya ayogād artha-abhidhāne puruṣa-upadeśakevalā janayanti, salila-ādi-kāraṇa-antara-an-utpatteḥ. na, tatra api santāna-pariṇāma-an-utpatteḥ. na tatra api santāna-pariṇāmasidhyanti, guṇa-antarāṇāṃ kāraṇa-antaraca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma-prasiddha-sandigdha-vācī, punaḥ sādhanamantra-prayogād iṣṭa-siddhis tasya vidhāna||35|| sa hi dhūmo ’-hetur bhavan nir||58|| sa hi dhūmo ’-hetur bhavan nirsvabhāvo na asti yo vinaśvaraḥ. tat-svabhāvana asti yo vinaśvaraḥ. tasmāt tat-svabhāva| (194ab) nir-apekṣo bhāvo vināśe. saīkṣyate ||53|| nir-apekṣo bhāvo vināśe. sautpattimanto ’bhyupeyāḥ, tad-bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve paravā tad-ādheya-ātmakaṃ prakṛtyā kiṃ kulālam -atiśaya-pratilambha-hetuṃ vastu-viśeṣam kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ. kiṃ tv kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ, kiṃ tv punaḥ prakāśa-ādi-bhāve hetv-antaram upayogena vijñānaṃ janayantas tatra param ekaṃ kāryaṃ kurvanti. na ca tatra sāmānyam -vad eva. na hi prakṛtyā prakāśanās tam te tat-pratipādane punar upadeśa-antaram 53ab) na hi bhāvā vinaśyantas tad-bhāve hetum 193|| na hi bhāvā vinaśyantas tad-bhāve hetum -antarataḥ skhalat || vyāvṛttau pratyaya-utpādana-samartham aparaṃ sajātīya-upādānasamartha-utpādanam eva samāna-jātīya-upādāna’nyasya kā kṣatiḥ || uktaṃ ca na āgama’nyasya kā kṣatiḥ ||8|| uktaṃ ca na āgamasāhityam apekṣate, kāryaṃ tu pratyaya-antara-rūpayor eka-jñāna-saṃsargiṇoḥ parasparatatra iti na tena gṛhyeran. tāsām anyatama-vipakṣayoḥ sattvam asattvaṃ vā niścayalakṣaṇe tan-mātra-anvayena para-mataśabdānām iti niveditam etat. puruṣa-atiśaya-śaktyā eva netra-dhīḥ || saṅketa-smaraṇajasa-ādaya ity etad api puruṣa-abhiprāya-nir-utpatti-sthāna-vināśinaḥ kriyā kutaḥ, yadca ayaṃ kevalo ’pi samarthaḥ san param -deśayoḥ. tasmād ime darśanam a-darśanaṃ ca tad ime sva-viṣaya-jñāna-janane param || nāntarīyakatā jñeyā yathāsvaṃ hetvpratibandhena toyaṃ gamayati deśa-ādyghaṭa-ādi-śabdaiḥ kṛta-samayāḥ. tathā kāraṇaan-ādheya-viśeṣasya prāg a-kartuḥ para-bhāvinaḥ sakṛd api tato ’bhāvāt. parasparatayor eva paraspara-sāmarthya-upaghātahi kasyacit pradhānasya aṅga-bhāvāt tadeva anyatvam iha iṣṭam. sa kevalas taditi cet, kim idānīm uttara-pratijñā-sannyāsabhāvaṃ na icchet. svabhāva eva hi kayācid

apekṣayā apekṣate. pratyakṣe ’rtha-grahaṇam indriyaapekṣate. yat pauruṣeya-apauruṣeya-cintayā apekṣate. sa ca svabhāva eva. niḥ-svabhāvasya apekṣate sa tasya hetuḥ. a-hetuś ca kathaṃ ’pekṣate, sarvasya tatra akiñcitkaratvāt. api ca, apekṣatvāt. anubhavo hi yathā a-vikalpa-abhyāsaṃ apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ pakṣaapekṣatvāt kārya-utpādasya. atra antare ca apekṣatvāt kārya-utpādasya. atra antare ca apekṣatvāt krama-utpattir virudhyate || kriyāyām apekṣatvāt kvacit tad-dṛṣṭy-apekṣaṇāt | śrutau apekṣatvāc ca. upalambha-yogya-a-yogya-ātmanoḥ apekṣatvāt, tadvad bhāvo ’pi vināśe syād iti. na, apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. apekṣatvāt. na evaṃ bhāvasya kācid apekṣā. tatra apekṣatvāt. viśeṣa-hetv-abhāve tu syād anumānam, apekṣatvāt syād vyabhicāro ’pi iti cet, na, kārya apekṣatvād iti. ko hy a-dṛṣṭa-virodhasya apekṣatvād iti cet. a-sāmarthyam apekṣaṇe ||293|| apekṣatvān na kadācin na bhavet, tad-bhāve apekṣatvān na kadācin na bhavet, tad-bhāve apekṣatvān na naśvarāḥ. śāly-ādi-bījānām api sa apekṣatvān na vinaśvarāḥ. śāli-bīja-ādīnām api sa apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api apekṣatvena upagatatvāt. ye yad-bhāve paraapekṣatvena upagamyante, na te tad-bhāva-niyatā apekṣanta iti cet, na, tataḥ paraspara-sambandhaapekṣanta iti yuktam. tathā a-kārya-viśeṣo nityo apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam. apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam apekṣante, tad-ātmanas tādātmya-abhāve nairātmyaapekṣante, te ’vaśyaṃ tata ātmānaṃ pratilabhante. apekṣante, bhede ’pi tat-prakṛtitvāt. na tad-aapekṣante vahny-ādayaḥ. puruṣas tu sva-samayaapekṣante. satyam etat, tathā api bāla-vyutpattiapekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt. apekṣante. sva-hetor eva vinaśvarāṇāṃ bhāvāt. apekṣam a-dṛḍhaṃ sarpa-buddhi-vat | prabhāsvaram apekṣam anapekṣaṃ vā janayan bhāvam eva vyañjaka apekṣam anapekṣaṃ vā vāsy-ādi-prayoga-vat karmaapekṣam anumānaṃ sva-gocare | siddhaṃ tena suapekṣam anumānaṃ sva-gocare | siddhaṃ tena suapekṣam iti sahitebhya eva jāyate, na kevalebhya apekṣam eva anyatvam iha iṣṭam. sa kevalas tadapekṣaṃ tac cec chaktaṃ na kevalam ||105|| atha apekṣam, niścaye ’pi sandeha-mukhena eva doṣāt. so apekṣam. pare hy artha-antara-nimittam a-tadapekṣaṃ yathārtham apare viduḥ | (218ab) apekṣaṃ rūpaṃ yady akṣa-cetasi | anapekṣya na cec apekṣaṃ vastu-sannidhi-mātreṇa svayaṃ pravṛttam. apekṣaṃ vyañjakaṃ syāt. kathaṃ tarhi idānīm asaty apekṣamāṇaṃ katham upekṣeta. param an-ādṛtya etat apekṣamāṇās tat-sādhanam avyabhicāram eva apekṣamāṇās tataḥ svabhāva-atiśayaṃ svī-kurvanti. apekṣayā | svabhāvasya yathoktaṃ prāg vināśaapekṣayā. anayā diśā anyeṣv api gamakeṣu apekṣayā apy aneka ekena vyavahāra-artham eva. apekṣayā janakatvam, niṣpatter a-kārya-rūpasya apekṣayā janya-janaka-svabhāva-lakṣaṇe hi kāryaapekṣayā jaya-parājaya-vyavasthāpanāt. kevalaṃ apekṣayā tathā ucyante. tasya śabdair an-ākṣepān apekṣayā tasmād anyaḥ. taj-jñānaṃ tat-svabhāvo vā apekṣayā, tasya tad eva ādyaṃ nigrahasthānam iti apekṣayā dharma iti vyatirekī iva dharmiṇo

apekṣayā V3_07601 V1_04402 V3_04803 VN_03605 SV_02520 HB_02509 SV_02224 V2_08613 V3_07803 SV_00208 V3_04401 HB_00202 SV_05325 PV_04198 V3_05410 VN_03420 SV_08124 PV_02043 SV_08201 PV_04217 SV_05305 SV_15109 PV_03027 SV_13016 V3_05013 PV_03025 HB_02110 HB_01908 SV_07207 V1_01301 SV_05017 SV_16103 PV_03244 SV_12806 SV_15624 SV_13708 SV_02305 V2_08701 PV_02007 SV_09825 V2_07713 V2_06708 PV_03190 SV_07217 SV_05326 PV_03521 SV_11619 SV_14221 V2_08014 HB_02110 SV_07414 SP_00003 SV_09908 V2_07805 SV_09905 SV_15017 SV_09906 V2_07804 SV_16102 SV_16322 SV_16329 PV_02035 V2_07702 SV_09810 PV_04256

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bhāvaṃ na icchet. svabhāva eva hi kayācid dṛḍha-vāsanatvād iha vyavahāra-avisaṃvādanityo ’-sparśatvād iti. katham a-sapakṣahetor doṣeṇa parājaya iti na uttara-dṛṣṭāntabhāvasya yāvanti para-rūpāṇi tāvatyas tadsattvam asattvaṃ vā syāt, apekṣya-abhāvāt. api vā na bhavet, abhāva-kāla-a-viśeṣāt. api vā na bhavet, abhāva-kāla-a-viśeṣāt. -dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga-vacanam. pakṣasya dharmatve tad-viśeṣaṇabhavati. pakṣasya dharmatve tad-viśeṣaṇabhavati. pakṣasya dharmatve tad-viśeṣaṇaiti kim anyas tat-karaṇāt tad-upakārī. tadsarvathā an-upayogataḥ || kadācin nirsarvathā an-upayogataḥ ||35|| kadācin nireko bhāva ity-ādikam iti. na, sarvatra hetvbhavati iti dur-anvayam etat. kriyā-upakāra-hetuke || na a-kramāt kramiṇo bhāvo na apy svabhāvasya an-atiśayād a-viśeṣa-ādhāyini kā tāḥ sva-jāti-samudbhavāḥ || anyonya-pratyayatathā na kadācid vyaktayaḥ sāmānya-nira-janakas tādṛśa eva janako yuktaḥ. anyaniḥ-svabhāvatā | jāti-prasaṅgo ’bhāvasya na -utpādād vijñāna-hetavaḥ, an-upakāryasya -utpādād vijñāna-hetavaḥ. an-upakāryasya -āśrayam | siddhaṃ pṛthak cet kāryatvaṃ hy -svabhāva-antara-utpattir iti. na a-kāryasya tatra hetu-santānasya pratyaya-antaracet kim āśrayeṇa apekṣitena an-upakāriṇā. || yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇavikalpānām a-vidyā-prabhavāt. na vai bāhya-jñānaṃ janayanti, tadā pūrva-varṇa-smaraṇana andha-dṛk tataḥ || svārtha-anvaya-arthaca vākya-artha-pratipatter avayava-antarabhāva-śaktir yadi īdṛśī | prayoktṛ-bheda’vasthā-bhedas tad-anyam. an-atiśayasya nāma bhavati. tathā hi tathā-vṛttir eva nāma bhavati. tathā hi tathā-vṛttir eva abhūta-vinivṛttaye | bhūta-uktiḥ sādhana-pariṇāma-apekṣatvāt. na evaṃ bhāvasya kācid -apekṣatvāt. na evaṃ bhāvasya kadācid -anupalambha-abhāva-prasaṅgāt. na api parakim arthikā || sāmānya-mātra-grahaṇe bhedamatam ||146|| prāg eva asya ca yogyatve tadāśrayasya tad-upayoge ’n-upakāryatve kā iyam mano ’ntaram | mano-jñāna-krama-utpattir apy -śleṣa-apekṣī puruṣa-bhāvanā-pratibhāsī tada-doṣa iti cet. an-atiśaya-lābhinaḥ kā -darśanāt, tādavasthye ca teṣāṃ tad-ayogād vad iti. sthira-hetu-vādinaḥ pratyaya-antarabhavati iti janyatā eva eṣāṃ parasparato bhinnānāṃ sambandho na asti bhāvataḥ || paratad-utpādanaḥ śāli-bījasya iti tat-svabhāvatad-utpādanaḥ śāli-bījasya iti tat-svabhāvayava-bīja-ādayo ’pi śāly-aṅkure janye na sa-jñāna-jananāt. tad ime śabdāḥ saṃskāra-nirkadācit tatra api sannidhānāt. kathaṃ na sakadācit tatra api sannidhānāt. kathaṃ na sa-cāriṇaḥ pūrva-varṇa-jñāna-sahakāri-pratyayamantrāḥ puruṣa-praṇītā api tad-upayoga-nirvartamānāḥ samarthāḥ. tat-samaya-upadeśa-nir-dhiyāṃ dehād eva na kevalāt | sva-jāti-nirsa prakṛtyā eva naśvaraḥ. tathā hi sasa prakṛtyā eva naśvaraḥ. tathā hi sagatiḥ || dahana-pratyaya-aṅgād eva anya-

apekṣāt apekṣayā dharma iti vyatirekī iva dharmiṇo apekṣayā pramāṇam. sāṃvyavahārikasya ca etat apekṣayā bhede ’sato ’n-adhikaraṇatvād asattvaṃ apekṣayā virodhaś cintām arhati. hetor api apekṣayā vyāvṛttayaḥ, tad-a-sambhavi-kāryaapekṣayā hi bhāvāḥ kādācitkā bhavanti apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāvaapekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāvaapekṣayā hetor avyabhicāraḥ, vāstavatvāt. na hy apekṣasya anyatra an-anuvṛtter asādhāraṇatā iti apekṣasya anyatra an-anuvṛtter asādhāraṇatā iti apekṣasya anyatra an-anuvṛtter asādhāraṇatā iti apekṣasya āśrayasya tad-upayoge ’n-upakāryatve kā apekṣasya kārya-a-kṛti-virodhataḥ | kādācitkaapekṣasya kārya-a-kṛti-virodhataḥ | kādācitkaapekṣasya virodhasya hetvābhāsa-an-atikramāt, apekṣasya vyañjakatve ’-vikāriṇaḥ | na apekṣaapekṣā a-viśeṣiṇaḥ | kramād bhavantī dhīḥ kāyāt apekṣā. atiśaye vā kṣaṇikatvāt karmaṇaḥ apekṣā anvaya-vyatireka-bhāk | etāvaty ātma-bhāvo apekṣā anvayi vijñānaṃ janayanti. tasmād aapekṣā api niṣiddhā eva. tasmān na nityānāṃ apekṣā-abhāvatas tayoḥ || tasmād a-rūpā rūpāṇām apekṣā-ayogāt. śakta-svabhāvasya nityaṃ jananam a apekṣā-ayogāt. śakta-svabhāvasya nityaṃ jananam a apekṣā ity abhidhīyate || niṣpatter a-paraapekṣā ity ucyate, kāraka-svabhāvasya prāg api apekṣā iti tataḥ svabhāva-antara-pratilambha apekṣā iti hi tat-pratibandhaḥ sa ca an-ādheyaapekṣā eva arthā vijñānair vyavasīyanta iti, apekṣā eva bhrāntayo bhavanti, kiṃ tu viplavād apekṣā eva smṛtim upalīyante. sa eṣa varṇānāṃ apekṣā eva hetur indriya-jā matiḥ | tato ’nyaapekṣā kāla-kṣepaś ca na syāt. tasya niṣ-kalaapekṣā ca na a-saṃskāryasya yujyate ||294|| yadi apekṣā ca prāg eva niṣiddhā. sa ca karaṇaapekṣā tat-kṛta-upakāra-anapekṣasya tan-niyamaapekṣā, tat-kṛta-upakāra-anapekṣasya tan-niyamaapekṣā tato yuktā pramāṇatā || nityaṃ pramāṇaṃ na apekṣā. tatra apy antyā kāraṇa-sāmagrī yā aapekṣā. tatra apy antyā sāmagrī yā a-vyavahitā apekṣā, tasya tatra akiñcitkaratvāt, anya-karaṇe apekṣā na yujyate | tasmāc cakṣuś ca rūpaṃ ca apekṣā na yujyate | sāmānyasya a-vikāryasya tat apekṣā nāma. tadutpatti-dharmā bhāvaḥ svabhāvaapekṣā-prasādhanī || ekatvān manaso ’nyasmin apekṣā-lakṣaṇaḥ sambandhaḥ. so ’yam nityānām apy apekṣā. lābhe vā apara-kāṣṭha-janma syāt. pūrvaṃ apekṣā-virodhāc ca. tathā viṣayāḥ sukha-duḥkhe apekṣā vyaktaṃ kāraka-svabhāva-antara-utpattir ’pekṣā. sāmānyaṃ punar an-āsādya paraṃ nityaṃ tat apekṣā hi sambandhaḥ so ’san katham apekṣate | apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ apekṣāḥ. tadutpatti-pratyayānāṃ kadācit tatra api apekṣāḥ prakṛtyā ca artheṣu pratibhāna-hetavaḥ apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo na asti yas apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo na asti yas apekṣāḥ sva-jñānaṃ janayanti, tadā pūrva-varṇaapekṣāḥ svabhāvena phala-dāḥ. ye ’pi tantra-vidaḥ apekṣāṇām a-sāmarthyāt, tatra api tad-ākāraapekṣāṇāṃ janma janma-parigrahe || atiprasaṅgād apekṣāṇāṃ hi dharmāṇāṃ na avaśyaṃ-bhāvitā īkṣyate apekṣāṇāṃ hi bhāvānāṃ na avaśyaṃ-bhāvitā īkṣyate | apekṣāt samudbhavāt | dhūmo ’-tad-vyabhicārī iti

apekṣāto HB_02702 SV_02221 V2_08610 PV_03217 SV_14220 SV_11706 SV_11803 PV_02009 V3_06302 V3_13005 V2_08004 V2_06712 HB_02017 PV_03468 V2_06309 V1_02704 SV_07423 V2_09109 SV_05112 SV_07820 SV_00711 PV_03291 SV_07821 SV_00915 NB_03012 SV_09308 V2_07408 SV_07206 SV_11619 SV_04907 V2_06909 SV_17410 SV_11312 PV_03521 V1_00908 PV_03298 V1_01107 SV_16201 SV_07225 PV_02123 HB_01002 PV_02121 SV_11812 V3_05309 V1_00810 SV_11420 SV_07413 SV_14924 SV_05212 SV_07302 HB_02508 SV_16603 SV_13118 V3_05303 SV_16016 SP_00009 SV_08126 SV_05311 SV_01613 SP_00009 SV_15620 SV_14816 SV_15621 V3_05306 SV_13121

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sādhyate. uktam atra yathā paryudāsa-vṛttyā asattvaṃ vā a-hetor anya-anapekṣaṇāt | asattvaṃ vā a-hetor anya-anapekṣaṇāt | apy ete vilakṣaṇāḥ || yathāsvaṃ-pratyayacet. agner iti kim. kāṣṭhād eva bhāvāt. tadmatāḥ ||235 || sahakāriṇaḥ sakāśād upādāna-vat tan-mātra-a-sambhavaṃ tad-vyatiriktakrama-janmanaḥ || nityād utpatti-viśleṣād nityaṃ bhāva-prasaṅgāt. anapekṣatvāt, -virahaś ca. samāna-deśa-āśraya-indriya-yogaa-kartuḥ paścād api svabhāva-a-parāvṛtteḥ. -janaka-bhāve so ’napekṣasya nityaṃ syāt. iti. tatra sahakāribhyaḥ santāna-upakāra|| tasmād anumitir buddheḥ sva-dharma-nirtal-liṅga-darśanāt sambandha-smṛty-vicchedāt tan-nivṛttis tad-upādāna-kāraṇa-ādiṣu pradīpa-āder apy asti. tejaḥ-saṃskāratasya hetuḥ syāt. phalasya api para-upaskārasā tu viśeṣa-lakṣaṇa-a-pāṭavāt pratyayaapi pradeśeṣu dṛśyeta. na ca sā vyaktychakti-prasūteḥ sāmagryā yogyatā an-anyaparokṣa-artha-kalpanā smaraṇa-ādikā | samayaca sā vyakty-apekṣiṇī ||155|| yadi hi vyaktyetāś ca sajātīya-abhyāsa-vṛttayo na rāgayat kṛtakaṃ tad anityam ity upādhi-bhedena. -arthaṃ nāśe kāryatva-sattva-vat ||186|| nāśe kāryatva-sattva-vat ||52|| upādīyate. ity a-pratītiḥ. jananaṃ cet kim āśrayeṇa doṣo vikalpite ||232|| na hi bhāva-śleṣatan-nāntarīyakatayā tu saṃvādo na pratibhāsatad-bhāva-abhāvayor darśana-a-darśana-smṛtyanyad vā vyasta-gocaram | viruddham āgama-pratītiḥ. sa ced apauruṣeyo na ayaṃ samayam -vaiguṇyād ālayān na anya-sambhavaḥ || na na asya an-upakāriṇo buddhir bhāvam tathā eva arpyeta vācakaiḥ | dṛṣṭa-smṛtim gor darśanāt. na api iyam artha-sannidhim api varṇa-anukramaḥ puruṣa-vikalpaṃ yadi na prāg eva asti iti na vijñāna-janane tam a-svabhāvatvād vṛddhāv apy āhito yadā | na niṣpanno na punas tad-ātmatāyāṃ hetv-antaram bhūd iti ced āhitaḥ sa cet || punar yatnam siddhyā artha-pratīter na kaścit sampradāyam jñāna-utpatti-samāśrayaṃ sva-vijñāna-janane smārtaṃ śabda-anuyojanam | akṣa-dhīr yady eva vaidikā niyatā iti cet. na upadeśam hi bhāvāḥ sahakāriṇo viśiṣṭa-ātma-lābhāt tam -janana-svabhāvāḥ punar a-naṣṭā na janayeyur kāraṇam ucyate. anekam api yady ekam vyañjakāḥ. satyaṃ vyañjakā na tu dhūmam bhāvānāṃ nityaṃ sattvam asattvaṃ vā syāt, -viṣayaś ca. te punaḥ sva-viṣaye ’py āgamam kārya-upayogāt. tathā śabdo ’pi yadi kiñcid kārya-upayogāt. tathā śabdo ’pi yadi kiñcid -janita-jñānaḥ sa śrutāv a-paṭu-śrutiḥ | tad-bhāvāt sambandho na eka-vṛttimān || yady kriyā kutaḥ ||161|| karma-upakāram tad-dhetuḥ, kiṃ tarhi vyaktīnām ekāṃ kāñcid -ādīnāṃ tu vijñāna-kāryasya kādācitkatvāt saekam anyatra asau pravartate | upakārī hy -atiśayam āsādayeyuḥ, sa tatra samartho sa bhāve na kiñcit karoti ity akiñcitkaro na etad asti ity uktam. tat kim ayam a-samartho -antara-pratilambhāt. na hy an-upakāry -antara-pratilambhāt. na hy an-upakāry

apekṣyata apekṣāto ’bhāva-anupalabdhī, na pratiṣedha-mātram apekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ ||35|| apekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ ||58|| apekṣād a-vidyā-upapluta-ātmanām | vijñaptir apekṣād utpatter a-doṣa iti cet. an-atiśayaapekṣād jñāna-janana-yogya-kṣaṇa-antara-utpattir apekṣāṃ ca sādhayati. tataḥ kārya-dvāreṇa indriya apekṣāyā ayogataḥ | kathañcin na upakāryatvād apekṣāyā viśeṣa-pratilambha-lakṣaṇatvāt, talapekṣāyām āśraya-samāna-a-samāna-deśa-rūpasya aapekṣāyāṃ ca uktam. na api yugapat kriyā, tatapekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt apekṣi-kāraṇa-kārya-janmany ādyaḥ sahakāri-viśeṣo apekṣiṇaḥ | kevalān na artha-dharmāt kaḥ svaapekṣiṇo ’numeya-pratipattau tadutpatteḥ prāk apekṣiṇaś ca śīta-sparśa-āder apara-utpattiḥ. apekṣiṇaḥ cakṣuṣo ’rtha-pratipatteḥ. tataḥ apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāvaapekṣiṇā sva-vāsanā-prabodhena janyate. tasmād apekṣiṇī ||155|| yadi hi vyakty-apekṣiṇī syāt. apekṣiṇī ity ucyate. yā tarhy a-kārya-kāraṇaapekṣiṇī na arthaṃ pratyakṣam adhyavasyati || apekṣiṇī syāt. vyañjaka-a-pratipattau hi na apekṣiṇyaḥ, na evaṃ rāga-ādayo viparyāsa-abhāve apekṣita-para-vyāpāro hi bhāvaḥ svabhāvaapekṣita-para-vyāpāro hi svabhāva-niṣpattau apekṣita-para-vyāpāro hi svabhāva-niṣpattau apekṣitena an-upakāriṇā. apekṣā iti hi tatapekṣī puruṣa-bhāvanā-pratibhāsī tad-apekṣāapekṣī, vastuni tu yathā-bhāvam arpita-cetasaḥ apekṣe hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, apekṣeṇa anumānena vā vadat ||333|| virodham aapekṣeta. a-pratīty-āśrayo vā kathaṃ sambandhaḥ. apekṣeta anyathā sāmyaṃ mano-vṛtter mano ’ntaram | apekṣeta. artha-abhipāta-kṛte ca buddhi-janmany apekṣeta na bhāseta parisphuṭam || suptasya apekṣeta. na hi gava-ādi-vikalpo ’rtha-sannidhāv apekṣeta nir-ālambanaḥ svayaṃ prakāśeta. yatne apekṣeta. para-bhūtāyāṃ ca asyāṃ sā eva tato apekṣeta punar yatnaṃ yatno ’nyaḥ syād viśeṣa-kṛt apekṣeta. bīja-ādi-vad anekānta iti cet, syād apekṣeta yadi syād a-sthira-āśrayaḥ | viśeṣo na apekṣeta. sampradāya-sahitasya liṅgatvam iti cet. ’pekṣeta, sarvasya tatra akiñcitkaratvāt. etena apekṣeta so ’rtho vyavahito bhavet ||5|| na hi apekṣeran, na anyathā saṅketena prakāśayeyuḥ, apekṣeran. yo hy eṣāṃ janaka ātmā sa tadā eva apekṣeran vā param. taj-janana-svabhāvasya apekṣya a-bhinna-buddhi-kṛt | (103ab) na brūmo apekṣya agnir ātmani jñānaṃ janayati. apekṣya-abhāvāt. apekṣayā hi bhāvāḥ kādācitkā apekṣya eva sādhakāś cet. an-āgamād dhūma-āder apekṣya kāryaṃ kuryāt, karotu, pūrva-svabhāvaapekṣya kāryaṃ kuryāt, karotu. pūrva-svabhāvaapekṣya tat-smṛtiṃ paścād ādhatte smṛtim ātmani || apekṣya tayor ekam anyatra asau pravartate | apekṣya pācakatvaṃ dravyeṇa vyajyata iti cet. apekṣya vijñānam utpādayati. evaṃ sati tad ekam apekṣya-siddhyā prasiddhir ucyate. kim apy asya apekṣyaḥ syāt kathaṃ ca upakaroty asan || yady ’pekṣyaḥ syāt. na ca nityeṣv etad asti ity uktam. apekṣyaṇīyaḥ. tat katham idānīm an-utpanna’pekṣyata ity anapekṣāḥ sadā kuryur na vā kadācid apekṣyata ity ukta-prāyam. tad-upakārasya ca apekṣyata ity uktam etat. tad-upakārasya ca artha

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tad-a-tad-rūpa-a-karaṇāc ca akiñcitkaro na taṃ karoti na apy anyam ity akiñcitkaraś ca syāt. tathā apy ayam akiñcitkaraḥ kim ity syāt. tathā apy ayam akiñcitkaraḥ kim ity || yac ca vastu-balāj jñānaṃ jāyate tad | grāhaka-ātmā a-parārthatvād bāhyeṣv artheṣv kiñcana | yad akiñcitkaraṃ vastu kiṃ kenacid ayaṃ tad-a-tad-rūpa-a-karaṇād akiñcitkaro na -viṣayatā anupalabdher vyatireka-sādhane vahny-ādīnām. tasmāt tad-an-upakārāt tena na -niyata ity etan na syāt, tasya pracyuteḥ, -niyata ity etan na syāt. tasya pracyuteḥ. eva asya vināśe na kaścid dhetuḥ. tathā hy sahakāry-anapekṣiṇāṃ kāraṇatā syāt. na ca bādhakam || pratijñām anumānaṃ vā pratijñā tulya-kakṣyām anumānaṃ vā yathārtham tathā gotva-ādi-śrutayaḥ sambandhi-vācinyaḥ, na, evam api siddher iti cet, na prayogaunmattasya unmatta-saṃvarṇanam iva prayogapatham atikrāmet, hanta, a-prasava-dharmakam pradhāvati dhāvati | guṇa-samuditaṃ doṣakāraṇasya eko ’pi janakaḥ syāt. yasmān na ca. sa ca tasya svabhāvaḥ kadācin na -svabhāvaḥ svasmāt svabhāvāt kadācin na anumānaṃ na anveti. tatra pratyakṣaṃ kalpanāanumānaṃ ca iti. tatra pratyakṣaṃ kalpanāna vyabhicārataḥ || pratyakṣaṃ kalpanā| dharmaḥ pakṣa-sapakṣa-anyataratva-ādir | sarvathā anyo na gṛhṇīyāt saṃvid bhedo ’py kathañcana || kāraṇa-āropataḥ kaścid eka-abhāve śābda-prasiddhena viruddhena arthena || śabdo ’rtha-aṃśaṃ kam āha iti tatra anyaprayujyanta iti prayoga-viṣaya-cintāyām anyabuddhir utpadyate. tasyāḥ ka āśraya ity anya-nirmitāḥ | anuyānti imam artha-aṃśam iti ca | tato ’nya-apoha-niṣṭhatvād uktā anya| a-samāropita-anya-aṃśe tan-mātraeva ca anya-apohaḥ. tasmāt tad api tan-mātratan-niṣṭheṣu nibadhyate | tato ’nyaca an-iṣṭa-parihāreṇa pravartayati ity anyaniścaya iti samāropa-abhāve vartamāno ’nyatasya anvaya-vyatirekayor ādriyeta. tasmād samāropa-vyavaccheda-phalam iti siddham anyaa-saṃsparśāt. tata eva ca sā śrutir anyaarthe na visaṃvādikā matā ||112|| tato ’nya||133|| ity antara-ślokāḥ. tena anya-samavāyo vā tat pratyāyayiṣyāmaḥ. tena anyaanyonya-abhāva-saṃśrayaḥ | tena anyaiti manyamānaḥ praṇetā nyāya-śāstrasya anyayadi pratipattṛ-abhiprāyo ’nuvidhīyate, anyaanya-apohaḥ sāmānyam, sa eva khalv anyaiti gamyate ||49|| tad-viveka eva ca anyatad-dṛṣṭy-apekṣaṇāt | śrutau sambadhyate vā yathā | viśeṣa-dṛṣṭer eka-tri-saṅkhyāsthāna-a-sthāna-kalpanā | (169ab) na hy anya-arthena saṃyutaḥ | sva-pratīti-phalena anyasāmānyam ity ucyate, katham idānīm anya| anitya-ādeś ca caitanyaṃ maraṇāt tvagbhedo vā iti vyapadeśaṃ na arhati. anyadoṣo jāti-tadvatoḥ ||64|| yad āhuḥ – anyaekasya niścaye | sarva-dharma-graho saṅketam anurundhate ||59|| tatra apy anyaca kevalaḥ ||209|| yadi hi śabda-artha eva -vṛtter eva a-virodho ’nyatra api prasaṅgāt. -krīḍa-ādi-vat puruṣa-vyavahāra iti syāt. na

apauruṣeya apekṣyata iti. kathaṃ kriyā-pratiṣedho vināśa iti apekṣyata iti vyāhatam etat. nanv a-janakā api apekṣyata iti siddhā vināśaṃ praty anapekṣatā apekṣyata iti siddhā vināśaṃ praty anapekṣā apekṣyate | na saṅketaṃ na sāmānya-buddhiṣv etad apekṣyate || yasmād yathā niviṣṭo ’sāv artha-ātmā apekṣyate ||279|| sati hi kārye kāraṇaṃ bhavati. apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti ’pekṣyate. vyatireka-niścayo ’nupalabdhāv apekṣyante kathañcit. na apy asya idam iti apekṣyāc ca prayatnāt prayatna-saṃskṛtād indriyād apekṣyāc ca svabhāva-antara-pratilambhāt. na hy apekṣyeta paraḥ kāryaṃ yadi vidyeta kiñcana | yad apekṣyebhyaḥ svabhāva-atiśaya-utpattiḥ. atha apeta-yuktikā | tulya-kakṣyāṃ yathārthaṃ vā apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca apeta-vyaktīnām api jātīnāṃ tac-chrutibhyo nityam apeta-śabda-tulyatvāt. yathā gaur ity asya apeta-śabda-vad etad iti. yadi goṇī-śabdāt kakudaapeta-santānaṃ syād iti iyaṃ naś cintā cittaṃ apetaṃ praṇindati nindati | dhana-lava-parikrītaṃ apaity a-bhinnaṃ tad-rūpaṃ viśeṣāḥ khalv apāyinaḥ apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ apoḍham a-bhrāntam (4abʼ) timira-āśu-bhramaṇaapoḍham a-bhrāntam. abhilāpa-saṃsarga-yogyaapoḍhaṃ pratyakṣeṇa eva sidhyati | pratyātmaapoditaḥ || tatra api vyāpako dharmo nivṛtter apoditaḥ || yeṣāṃ ca yogino ’nyasya pratyakṣeṇa apoddhārato ’pi vā | tantv-ākhyāṃ vartayet kārye apodyate, na sa pakṣa iti. tata eva bādhā-hetor apoha ucyate | ākāraḥ sa ca na arthe ’sti taṃ apoha ucyate. a-nirdiṣṭa-prayogaṃ tu jñeyaapoha ucyate, tasya vastuṣu bhāvāt, a-virodhāt, apoha-kṛc chrutiḥ || tasmāt saṅketa-kāle ’pi apoha-kṛc chrutiḥ || vyatireki iva yaj jñāne apoha-gocaram ||48|| yad rūpa-ādi-darśanaapoha-gocaram, na vastu-svabhāva-niścaya-ātmakam. apoha-niṣṭhatvād uktā anya-apoha-kṛc chrutiḥ || apoha-viṣaya uktaḥ. tatra anapekṣita-bāhya-tattvo apoha-viṣayaḥ siddhaḥ. api ca niścayaiḥ | yan na apoha-viṣayam iti liṅgaṃ prakīrtitam | anyathā apoha-viṣayam. tadvad anyad api, a-samāropaapoha-viṣayayā ity ucyate. anya-vyāvṛtteṣv artheṣu apoha-viṣayā tat-kartṛ-āśrita-bhāvataḥ | (113ab) apoha-viṣayāḥ proktāḥ sāmānya-gocarāḥ | śabdāś ca apoha-viṣaye tadvat pakṣa-upavarṇanam | apoha-viṣayo vastu-lābhasya ca āśrayaḥ ||80|| apoha-viṣayāv etau prāha. tathā hy ekatvād vastuapoho ’pi sāmānyaṃ mā bhūt, na hy evaṃ apohaḥ. tam eva gṛhṇatī sā prakṛti-vibhramād apohaḥ. tasmāt tad api tan-mātra-apoha-gocaram, ’poho na etad vastuni yujyate || tasmāj jāty-ādiapoho na vā bhavet || viṣaya-a-niyamād anyaapoho nāma kiñcit tasya ca svabhāva-anuṣaṅgiṇyaḥ apohaḥ sambadhyate śrutau || anyatra a-dṛṣṭyapohaḥ sāmānyam, sa eva khalv anya-apohaḥ. tam apohataḥ || vastu-svarūpe ’siddhe ’yaṃ nyāyaḥ apohe ’py eṣa tulyaḥ prasaṅga iti cet. na tulyaḥ. apohe ’pi śabda-arthe tad-viśiṣṭasya abhidhānāt ’pohe na ayaṃ doṣaḥ prasajyate ||46|| na kevalaṃ apohe na vyāvṛttir anyā anya eva vyāvṛttas tadapohyeta pradhāna-śabda-vācyasya dharmiṇa eva apauruṣeya āgamas tasya pravādād artha-siddhiḥ. apauruṣeya iti. anāditvād apauruṣeyatve bahutaram

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kvacit sādhanam apekṣate. yat pauruṣeyabhaven na ca puruṣa-vyāpārāt. tasmān na pauruṣeyānāṃ śabdānām artha-gatāv upāyaḥ. sa hi sambandho yato ’rtha-pratītiḥ. sa ced anena pariśeṣitam. tathā ca sarvo vyavahāro kṛtāṃ vā a-kṛta-saṅketo vivecayet, vyaktam yadi hi kvacid vidita-artho ’yam ato mithyātva-sambhavaḥ ||226 || kiṃ hy asya -kṛtaṃ vacaḥ | sa āgama iti prāptaṃ nirarthā ity apauruṣeyatve ’pi sa eva vipralambhaḥ. ity alam anyena. tasmān na varṇeṣu vākye vā śakya-vikalpe na asti iti vyarthā eva kartṝṇām a-smṛteḥ kila | (239ab) yā api iyam ’-niyato niyamaṃ puruṣāt pratipadyate. tadā na anumīyate ||241|| na khalu kiñcid anyad vyaktir buddhis tadā ānupūrvī vākyam. tasyā -darśī ca ayaṃ vākyeṣv evaṃ-prakārāṇām -prasaṅgāt, an-abhyupagamāc ca. teṣāṃ ca sādhyeta. tad-abhāvād veda-a-viśiṣṭa-varṇayathā-pratyayaṃ prabodhāt. bhavatu sarveṣām bhavet | (246ab) kāmam avisaṃvādakam ity nirṇaya eva veda-vākya-artheṣu. api ca, ayam nāma kiñcid artha-antaraṃ varṇebhyo yasya -hetur hi saṅketaḥ puruṣa-āśrayaḥ | girām tathā bhavanti iti. tathā śabdānām apy ||240|| tasya api tad eva uttaram, evam darśanāt saṃśayaḥ punaḥ ||246|| yady ca artha-pratyāyane ’-niyamaḥ śabdānām ity apauruṣeyatvena. sati vā veda-vākyānām eva sarveṣām apauruṣeyatvam iti cet. tādṛśe darśanāt, teṣāṃ ca puruṣa-kṛteḥ. tatra apy iti syāt. na apauruṣeya iti. anāditvād pramāṇa-saṃvāda-mātra-viśeṣād ekatra prakāśana-sambhavāt sa eva doṣaḥ. sambandhasidhyed evaṃ na a-puruṣa-āśrayaḥ | tasmād api keṣāñcid anāditvād asti iti kim vacanam āgamaḥ, praṇetur dur-anvayatvāt. kṛteḥ. tatra apy apauruṣeyatve katham idānīm anyad apy aparo ’bravīt ||330|| anyas tv dūṣitā iti na punar ucyate. api ca, na vitatha iti vyarthaḥ pariśramaḥ. atha vākyam 59ab) na artha-antaram eva śabda-rūpaṃ vākyam anāditvād apauruṣeyatve bahutaram idānīm a-pratipattiḥ. tathā ca sad apy an-upayogam satya-artha-hetūnāṃ guṇānāṃ puruṣa-āśrayāt | vipralambha-hetūnāṃ doṣāṇāṃ puruṣa-āśrayād mithyātva-hetūnāṃ doṣāṇāṃ puruṣa-āśrayāt | ekatra apauruṣeyatve bahutaram idānīm an-āśvāsaḥ. veda-vat tad-vyākhyānam apy varṇa-anukrama-lakṣaṇaṃ hi no vākyam. tad tat kathaṃ varṇa-paurvāparyaṃ vākyaṃ yad artheṣu ubhaya-jñāna-hetutvaṃ syāt. na hy dhvananti yena apauruṣeyāḥ syuḥ. api syur a-duṣṭaḥ puruṣa-āgasā ||284|| bhavantu nāma pramāṇa-anurodhinī ca. api ca idaṃ mantrā -karaṇānāṃ svayaṃ śabdā dhvananti yena iti tato ’pi tad-artha-siddhiḥ syāt, na apy an-akṣaraiḥ karmāṇi kriyante. na ca tāny vivecitaḥ ||319|| na hy ayaṃ loka-vyavahāro anyatamaḥ syād api ity an-āśvāsaḥ. tasmān na mithyā-arthatāyās tu pauruṣeyatvena vyāptyā tan na pramāṇam āgama ity apy uktam. vibhramaḥ syād ānupūrvī iti. sā ca katham -ādi-vyavahāra-vat, upadeśa-apekṣaṇāt. na hy -nivedana-lakṣaṇaḥ saṅketaḥ kriyate.

apauruṣeye apauruṣeya-cintayā ātmānam āyāsayati. tata eva apauruṣeyaḥ. katham idaṃ gamyate ’n-ātyantiko apauruṣeyas tu śabdo na evaṃ karoti. na ca asya apauruṣeyo na ayaṃ samayam apekṣeta. a-pratīty’pauruṣeyaḥ. na ca sarvo ’-vitatha iti vyarthaḥ apauruṣeyo vedaḥ. nanu na śaknuvanty eva puruṣā apauruṣeyaḥ śabda-rāśiḥ syāt, tadā tato ’rthaapauruṣeyatayā, yato hi samayād artha-pratipattiḥ apauruṣeyatā ||315|| tulye ’py āgama-vāde pramāṇa apauruṣeyatā api iṣṭā kartṝṇām a-smṛteḥ kila | (23 apauruṣeyatā. varṇa-ānupūrvī vākyaṃ cen na apauruṣeyatā. vācyaś ca hetur bhinnānāṃ apauruṣeyatā veda-vākyānāṃ kartur a-smaraṇād apauruṣeyatāyāś ca vyarthā syāt parikalpanā | (229 apauruṣeyatva-āśrayo ’nyatra idānīntanānām anapauruṣeyatva-prasādhane buddhīnāṃ puruṣa-guṇatvaapauruṣeyatva-sādhanānāṃ kārya-dharmāṇāṃ vā apauruṣeyatva-sādhane te tulyāḥ sarvatra iti kim apauruṣeyatvam api prathama-pakṣe pratyuktam. api apauruṣeyatvam iti cet. tādṛśe ’pauruṣeyatve kaḥ apauruṣeyatvam iṣṭam. tad visaṃvādakānām api apauruṣeyatvaṃ sādhayan varṇānāṃ vā sādhayed apauruṣeyatvaṃ sādhyeta. tad-abhāvād veda-aapauruṣeyatve ’py ato mithyātva-sambhavaḥ ||226 || apauruṣeyatve ’py ubhayaṃ syād iti. bhavatu vahny apauruṣeyatve ’pi kim idānīṃ pauruṣeyam ity-ādi. apauruṣeyatve ’pi pratiniyatām eva tad-arthaapauruṣeyatve ’pi sa eva vipralambhaḥ. apauruṣeyatve. artha-saṃskāra-bhedānāṃ darśanāt ’pauruṣeyatve kaḥ siddhe ’pi guṇo bhavet | (246ab) apauruṣeyatve katham idānīm apauruṣeyam aapauruṣeyatve bahutaram idānīm apauruṣeyam. tathā apauruṣeyatve bahutaram idānīm apauruṣeyam. santi apauruṣeyatve syāt pratītir a-saṃvidaḥ | (227ab) apauruṣeyatve syād anyo ’py a-nara-āśrayaḥ ||244|| apauruṣeyatvena. sati vā veda-vākyānām eva apauruṣeyam a-vitathaṃ syāt. na, tasya ayogād apauruṣeyam a-vitatham. tathā hi bauddha-itarayor apauruṣeyam āgama-lakṣaṇaṃ parityajya anyathā apauruṣeyam ity eva yathārtha-jñāna-sādhanam | apauruṣeyam iṣṭam. vākyaṃ na bhinnaṃ varṇebhyo apauruṣeyam. kiṃ tarhi varṇa-anukrama-lakṣaṇaṃ hi apauruṣeyam. tathā hi mleccha-ādi-vyavahārāṇāṃ apauruṣeyam. bauddha-ādīnām a-mantratve tadapauruṣeyaṃ mithyā-arthaṃ kiṃ na ity anye apauruṣeyaṃ satya-artham ity eke. kāraṇa-abhāvo apauruṣeyaṃ satya-artham iti kecit pracakṣate ||22 apauruṣeyam. santi puruṣa-kṛtāny api vākyāni apauruṣeyaṃ sampradāya-a-vicchedād āgatam, tato apauruṣeyaṃ sādhyam iti cet. na. varṇānām apauruṣeyaṃ sādhyeta. anitya-a-vyāpitāyāṃ ca apauruṣeyā api vahny-ādaya ekatra yathārtha-jñāna apauruṣeyā yadi puruṣāṇām ādiḥ syāt. tadā apy apauruṣeyā vaidikāḥ śabdāḥ, tathā api sambhāvyam apauruṣeyāś ca iti vyāhataṃ paśyāmaḥ. tathā hi apauruṣeyāḥ syuḥ. api syur apauruṣeyā yadi apauruṣeyāṇāṃ śabdānām, tatra kasyacit samīhaapauruṣeyāṇi nityāni yujyante. teṣāṃ kriyā’pauruṣeyāc chabda-artha-sambandhāt, kiṃ tarhi apauruṣeyād vyākhyānān na api sāmayikāl lokaapauruṣeyān nivṛttāv api na satya-arthatvam, apauruṣeyānāṃ śabdānām artha-jñānaṃ na apauruṣeyī. buddhi-viṭhapana-pratyupasthāpanāt. apauruṣeye tasminn upadeśo yuktaḥ. tasya kenacid apauruṣeye tu na vivakṣā na saṅketaḥ kasyacid

apauruṣeye SV_17212 SV_17218 V2_07204 VN_05611 VN_06501 VN_05502 VN_00108 VN_06017 VN_06302 VN_05508 VN_05503 VN_05815 VN_05809 VN_05810 VN_05711 VN_05702 VN_05801 VN_05716 VN_05708 VN_06004 VN_06008 VN_05505 SV_16928 PV_04157 PV_04177 SV_17315 V3_06108 V3_05903 V3_06104 V3_04114 V2_07302 PV_04247 VN_00211 HB_02702 V1_03001 PV_03296 SV_05414 PV_02263 PV_02011 V3_09601 HB_03003 SV_09220 SV_07120 V3_08901 SV_00508 V3_10805 HB_00510 V2_05901 V2_06009 SV_00516 VN_00423 SV_01225 V2_09509 SV_01920 NB_02048 SV_01304 V2_09601 SV_10403 PV_03038 SV_13122 V3_05307 V3_06304 SV_06222 V2_06401 V3_12108

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śabdānām artha-niyamaḥ pratīyeta api. niyame hetuḥ saṅketas tat-prakāśanaḥ | niyame hetuḥ saṅketas tat-prakāśanaḥ | brūyād iti. etad apy ananubhāṣaṇa-vad itareṇa uttara-ābhāsatve pratipādite ananubhāṣaṇaṃ pṛthaṅ nigrahasthānaṃ vācyam vādino nigraha-adhikaraṇam, tad abhyupagamya ubhayor a-samyak-pratipattau hetvābhāsa-prāptam uttara-vādī na paryanuyuṅkte, iva sāsnā-ādimattvaṃ bāhuleye ’pi. tasmād gatatvāt, uttarasya hy a-pratipattir prapañca iti. uttarasya a-pratipattir nyāyyam. tasmād ananubhāṣaṇa-jñānayor api ca na pūrva-uttara-vādino hetvābhāsa-ajñānāt tan na pratipadyeta ity asti viṣayo uttara-ajñānaṃ ca nigrahasthānam, anyathā ’sti. jñāte ’pi viṣaye punar uttara-ajñānam viṣayam a-jānann uttaraṃ jānāti iti na eva bhavaty eva iti tayoḥ pṛthag vacane tad-a-pratipattyā vikṣepa-pratipattir na a-samyak-pratipattir hetvābhāseṣv tena ananubhāṣaṇasya vyāpikāyām nānā-upakaraṇaḥ svargaḥ, tan-nivāsiny | dravya-antara-gurutvasya gatir na ity aparo syān nirākaraṇaṃ śabde sthite na eva ity ato | vākyaṃ veda-eka-deśatvād anyad apy aparo na viśiṣṭa-upalambha-abhāvāt tatra kasyacid -jñāna-bhāvāt, sarva-a-pratipattau kvacid tata eva anya-abhāva-gatiḥ, tad-abhāve kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo sakala-kāraṇasya asya artha-sattāyām tad-bhāve ’bhāvo niyamato ’-gatiḥ | viprakṛṣṭeṣv a-sarva-darśino ’-darśanasya uktam atra yathā paryudāsa-vṛttyā apekṣāto indriya-ja ity eke. tan na, aindriye bhāva|| kiṃ vā aindriyaṃ yad akṣāṇāṃ bhāva-utpatter ātma-bhūta eva vijñānasya. bhāvana cetanā | sāmarthyaṃ karaṇa-utpatter bhāva’tha vā || siddhaṃ yādṛg-adhiṣṭhātṛ-bhāvasyuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāvatad-avastham. nanv asati sambandhe tadkasyacid rūpasya abhāvāt, tad-bhāve kaścit kāryaḥ. tasya kathañcit kārya-rūpatve nāma kaścit kāryaḥ, tasya kathañcit kāryatve asiddhir hetu-bhāvayoḥ | dṛśya-ātmanor iti cet, tulyā vṛtti-tat-sandehābhyām ’nupalabdhi-lakṣaṇa-prāptasya anyathā kvacid katham abhāvaḥ, kārya-vyatireke ’pi kāraṇaeva ucyate, anyathā hy a-niṣiddha-upalabdher eva ucyate. anyathā a-niṣiddha-upalabdher pratipattṛ-pratyakṣa-upalabdhi-nivṛttāv apy apy a-pratibaddhasya tad-abhāve sarvatra apy a-pratibaddhasya tad-abhāve sarvatraarthād vyatireka-siddhiḥ. tathā vaidharmyeṇa saṃśaya-hetuḥ. pramāṇa-nivṛttāv apy arthaātma-gatiḥ syāt. adṛśya-anupalambhād ātma-gatiḥ syāt. adṛśya-anupalambhād eva sva-kāryaṃ vyāpyaṃ vā nivartayati, tad’nyatra skhalad-gatiḥ || yathā-bhāve ’py ca artha-antaratve tasya iti sambandhaca artha-antaratve tasya iti sambandhatal-lakṣaṇatvāc ca bhāvasya abhāvo na syāt. ||126|| na ca api śabdo dvaya-kṛd anyonyavirodhāc chīta-vicchede tat-kāryasya apy yas tad-viṣayaṃ pratiṣedhaṃ na icchaty asad

abhāva apauruṣeye tu vidyamāno ’py artha-niyamaḥ kathaṃ apauruṣeye sā na asti tasya sā eka-arthatā kutaḥ | apauruṣeye sā na asti tasya sā eka-arthatā kutaḥ | apratibhayā eva gamyatvād a-vācyam. yathā ’pratibhayā eva nigṛhīta iti na idam ato apratibhayā gatatvāt, uttarasya hy a-pratipattir apratibhayā tūṣṇīṃ-bhāvāt, sādhana-aṅgasya aapratibhayoḥ prasaṅga iti. sarvo nyāya-pravṛttaḥ apratibhā eva asya uttara-a-pratipatter iti na apratibhā eva nigraha-adhikaraṇatvena vācyā, na apratibhā. na ca uttara-viṣayam a-pradarśayann apratibhā. para-pakṣa-pratiṣedha uttaraṃ yadā na apratibhā-viṣayatvān na pṛthag-vacanam. api ca na apratibhābhyām anyan nigrahasthānaṃ nyāyyam asti ’pratibhāyā iti cet, evaṃ tarhy ananubhāṣaṇaṃ nir apratibhāyā nir-viṣayatvāt. an-avadhārita-artho hi apratibhāyā viṣaya iti cet, evaṃ tarhi viṣayaapratibhāyā viṣayo ’sti. jñāte ’pi viṣaye punar ’pratibhāyāḥ ko viṣaya iti vaktavyam, nirapratibhāyām artha-antare vā antar-bhavati. nanu apratibhāyāṃ vā antar-bhavet. bhavati hy aapratibhāyāṃ vihitaṃ nigrahasthānatvam apsarā urvaśī nāma iti loka-vādaḥ. tam an-ādṛtya ’bravīt | tasya krameṇa saṃyukte pāṃśu-rāśau ’bravīt | viruddha-viṣaye ’nyasmin vadann āha ’bravīt ||330|| anyas tv apauruṣeyam āgamaabhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo abhāva-a-pratipatteḥ. tasmāt kasyacit ’bhāva-a-pratipatteḥ. nanu satsu upalambha’bhāva-a-viśeṣa iti cet, na, hetoḥ svabhāva-bhedāt. abhāva-a-sambhavāt. tatra arvāg-darśanasya ātmaabhāva-a-sambhavāt teṣām abhāve nitya-bhāvinaḥ || abhāva-a-sādhanāt, arvāg-darśanena satām api ’bhāva-anupalabdhī, na pratiṣedha-mātram iha abhāva-anurodhasya tattva-lakṣaṇatvāt tasya iha abhāva-anurodhi cet | tat-tulyaṃ vikriyā-vac cet abhāva-anuvidhānāc ca sāmarthyaṃ na pratibhāsanāt, abhāva-anuvṛttitaḥ || dṛṣṭaṃ buddher na ca abhāva-anuvṛttimat | sanniveśa-ādi tad yuktaṃ abhāva-anuvṛttimat | sanniveśa-ādi tad yuktaṃ abhāva-anya-bhāvayor anya-bhāva-gatyā api tad’bhāva-ayogāt. tad-bhāva-lakṣaṇatvād bhāvasya. ’bhāva-ayogāt. tasmād bhāva-kriyā-pratiṣedha’bhāva-ayogāt, pūrva-vat prasaṅgāc ca. tasmād abhāva-artha-anupalabdhiś caturvidhā ||4|| yāvān abhāva-asiddhir ity an-upanayaḥ. dṛśyatayā ca abhāva asiddheḥ. an-uddiṣṭa-viṣayaṃ punaḥ sādhyaabhāva-asiddheḥ. upalambha-nibandhanā hi tādṛśāṃ abhāva-asiddheḥ. eka-niṣedhena anya-abhāvaabhāva-asiddheḥ. ekasya niṣedhena anya-abhāvaabhāva-asiddheḥ. tatra upalabdhi-lakṣaṇa-prāptiḥ abhāva-asiddheḥ. saṃśayād a-vyatireko vyabhicāraḥ abhāva-asiddheḥ saṃśayād a-vyatireko vyabhicāraḥ abhāva-asiddher anvaya-smṛtiḥ. tasmād dṛṣṭāntena abhāva-asiddher iti. tri-rūpa-liṅga-ākhyānaṃ abhāva-asiddhau ghaṭa-ādīnāṃ nairātmya-asiddheḥ abhāva-asiddhau ghaṭa-ādīnāṃ nairātmya-asiddheḥ abhāva-asiddhau nivartye ’pi saṃśayāt. katham abhāva-ākhyāṃ yathā-kalpanam eva vā | kuryād aabhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam. abhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam, abhāva ity api bhāva-pratiṣedhaḥ. tad abhāvād abhāva ity asau | a-rūpo rūpavattvena darśanaṃ abhāva iti. etena tat-kāryād api tad-viruddhaabhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś

abhāva V2_05612 SV_00221 SV_14212 HB_03305 HB_02707 HB_03114 V3_06305 HB_02705 PV_04118 SV_14226 HB_00514 HB_00506 SP_00011 V3_06209 V3_12510 SV_10521 V3_06709 PV_03051 SV_10604 V3_06805 HB_00813 V1_01505 HB_02910 VN_03303 V2_06114 V3_11706 HB_04011 SV_10324 SV_10307 SV_10406 V2_06301 SV_10011 V2_08213 SV_02224 V2_08612 SV_07321 SV_07324 V2_08613 SV_02301 V1_04312 HB_00813 HB_00510 V3_06103 V2_06105 NB_03077 SV_10419 V3_11713 V2_06402 SV_00615 HB_03003 SV_10417 V3_06102 SV_04530 SV_09615 V3_07907 SV_14422 SV_01221 V2_09506 HB_03512 V3_11012 NB_02027 V1_00507 HB_03403 V3_06410 NB_03105

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-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-ātmatvāt. tad-ātmatve sādhya-sādhana-bhedana dṛśyata iti. bhavatu tasya idaṃ nāma yatra anya-bhāva-upalabdhis tatra tadsādhayet, tat-siddhi-siddho vā tad-vyavacchede ’nya-ātmanaḥ pravṛtti-nivṛttyor kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā abhāva-siddhir ity anya-bhāvo ’pi tadanumātvataḥ || atha vā bruvato lokasya anumādṛśyeta. kāṣṭha-vināśa iti ca kāṣṭhaupalabdhi-lakṣaṇa-prāptāt sato ’nupalambha-sādhanam anvaya-niścayaḥ, nimitta-antarana ato ’nyat tasya lakṣaṇam | bhāva’yam upalambho na asti ghaṭa iti, tata eva ’nvaya-ayogaḥ. trividho hi dharmo bhāva| śabda-arthas trividho dharmo bhāva| śabda-arthas trividho dharmo bhāvaiṣyate | sāmānyaṃ trividhaṃ tac ca bhāvapratibhāsy-ākāra-adhyavasāya-vaśena ca bhāvapratibhāsy-ākāra-adhyavasāya-vaśena ca bhāvaca abhāva-siddhau tad-anvaya-siddheḥ. tadvṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity tatra ghaṭa-abhāvaḥ. tādṛśe kevale pradeśe samuccaya-rūpaḥ sādhayitum iṣṭaḥ, kiṃ tarhy -anupalabdhyā vyāpya-abhāvam āha, tadā apy avinābhāva eva ukto bhavati. tathā hy ātmaiti na bhāva eva ucyate, na itareṇa apy svabhāve ’rthasya liṅgini | (202ab) svabhāvaviparyasto ’pavadeta api, na tāvatā tadabhāva-siddhiḥ. dṛśyasya darśana-abhāva-virodha-asiddheḥ. dṛśyasya darśanaiti. a-sāmarthyāc ca tad-dhetoḥ (196a) vināśa iti. a-sāmarthyāc ca tad-dhetoḥ (56a) iṣṭa-kāla-vat. tadā api vā na bhavet, iṣṭa-kāla-vat. tadā api vā na bhavet, ca | pratipatter a-bhinnatvāt tad-bhāvaindriyasya kaścit saṃskāras tad-bhāvaapekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāvaapekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva’rthaḥ syāt, yady atra kaścid upādāna-viśeṣa-siddhau tad-anvaya-siddheḥ. tad-abhāva eva an-uddiṣṭa-viṣayaṃ punaḥ sādhya-abhāve me hasta iti bhavati, tata eva anyaeva tādṛśasya kāraṇasya kārya-vivekād na ca a-viruddha-vidher anupalabdhāv apy bhavatu nāma evaṃ-vidhāyā anupalabdher śrāvaṇatve vyatireka uktaḥ. na tāvatā iti. etena tat-kāryād api tad-viruddha-kāryaetena tat kāryād api tad-viruddha-kārya-anya-bhāvayor anya-bhāva-gatyā api tadtayor viruddhayor ekasya bhāve ’py anyaantara-sparśa-viśeṣa-upalambhād anyaśabdair abhidhīyate. tan na vyavahāra-kālaca avyabhicāram iti kathaṃ na unmattaḥ. tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. ca vināśo bhavati. tasmād a-doṣaḥ. asattve tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy api satyāṃ sādhyaṃ sādhayed yena asyā na itaraṃ vā paśyet, viprakṛṣṭe punar arthe viprakṛṣṭeṣv artheṣv ātma-pratyakṣa-nivṛtter bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter -vyāpakayor yady abhāvaḥ parasya apy avaśyam vā bhāve bhāvād abhāvataḥ ||51|| sā iyam an-ātmakāc ca tasya anvaya-vyatirekayor

abhāva abhāva iti cet, na, dharma-bheda-parikalpanāt. abhāva iti cet. na, dharma-bheda-parikalpanād iti abhāva iti. tathā api katham (270ʼb) | anyo abhāva iti, tad-eka-upalabdheḥ kvacid apy anyatra abhāva iti na kaścid viśeṣo yena anupalabdhyā abhāva iti pūrvaḥ prasaṅgaḥ. taṃ ca deśa-kālaabhāva iti bhāva eva kaścin nāma antareṇa uktaḥ abhāva iti vyapadiśyate. anya-bhāva-lakṣaṇo abhāva ucyate | kiṃ tena bhinna-viṣayā pratītir abhāva ucyate. na ca abhāvaḥ kāryaḥ. tat-kārī ca abhāva-upadarśanam. etal-lakṣaṇas tridhā eva sa abhāva-upadarśanāt. vyatireka-niścayo ’pi kāryaabhāva-upadhir yogaḥ kārya-kāraṇatā yadi || yogaabhāva-upalambhāt, tac ca svatantraṃ pramāṇam iti. abhāva-ubhaya-āśraya ity uktam. na abhāvasya abhāva-ubhaya-āśrayaḥ ||205 || tasmin bhāva-anabhāva-ubhaya-āśrayaḥ ||53|| tasmin bhāva-anabhāva-ubhaya-āśrayāt || yadi bhāva-āśrayaṃ abhāva-ubhaya-dharma ity ucyate. tad atra abhāva-ubhaya-dharma ity ucyate. tad atra abhāva eva abhāva-khyātir yathā syān na anyatra abhāva eva artha-abhilāpa-anukāriṇo ’nubhava’bhāva eva iti cet, nanu tasya eva kaivalyam iti abhāva eva eka-aneka-pratiṣedhāt. ataḥ so ’pi na abhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ abhāva eva na bhavaty eva ity arthād an-anyaabhāva eva, yena bhāvo ’bhāvo vā dvitīyam ākṣipet. abhāva eva liṅgini svabhāva-anupalambho ’pi abhāva eva, vyavahitānām api hetoḥ phalānām abhāva-kāraṇa-a-sambhave sati | bhāvasya abhāva-kāraṇa-a-sambhave sati | bhāvasya abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. abhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ abhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ abhāva-kālayoḥ ||148|| saṃskṛtam añjana-ādibhir abhāva-kālayoḥ pratipattiṃ praty a-viśeṣāt. viṣaya abhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-ayogāt, abhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-yogāt abhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi abhāva-khyātir yathā syān na anyatra na viruddha ’bhāva-khyāpanaṃ pratibandha-mātra-siddhau abhāva-gatiḥ, tad-abhāve ’bhāva-a-pratipatteḥ. abhāva-gatiḥ, yathā – na iha a-pratibaddhaabhāva-gatiḥ. rāga-ādīnāṃ vacana-ādeś ca kāryaabhāva-gatiḥ. sā punaḥ katham anumānam. kathaṃ ca abhāva-gatir ity uktam. anyathā saṃśaya-hetur eva abhāva-gatir uktā veditavyā, yathā – na romaabhāva-gatir uktā veditavyā, yathā na roma-harṣaabhāva-gatir na syāt, na vai kutaścit sambandhād abhāva-gatir bhavati, yathā uktaṃ prāk. idam abhāva-gateḥ. yato hi sparśa-viśeṣa-upalambhāt abhāva-doṣaḥ. na etad asti. yasmād api pravarteta abhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya abhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya ’bhāva-nāśitva-prasaṅgo ’pi na yujyate | yasmād abhāva-niyama-abhāvāt. vṛttaṃ pramāṇaṃ bādhakam. abhāva-niyama-abhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a abhāva-nirṇayaṃ prati yatnaḥ kriyate hetuś ca ’bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇaabhāva-niścaya-abhāvāt. a-mūḍha-smṛti-saṃskārasya abhāva-niścaya iti cet, vyāhatam etat – tac ca abhāva-niścaya iti darśana-artham ete prayujyete. abhāva-niścaya-phalā vyatireka-sādhany abhāva-niścayaḥ. eka-abhāva-niścayasya apara-

abhāva V3_10201 SV_17611 NB_03106 SV_06515 NB_02029 HB_03017 V2_05904 PV_03074 V2_09212 V3_12106 V3_06106 HB_03103 SV_09122 HB_02908 V3_06211 V1_02211 V3_04805 PV_03507 SV_11723 SV_03921 SV_03225 VN_03716 V2_06708 SV_04803 V3_06606 SV_02609 V3_06011 SV_00502 V2_07311 SV_15411 SV_15418 HB_02308 SV_14418 HB_03906 HB_04001 VN_00410 SV_08325 NB_03075 SV_09208 V3_12612 V2_06211 SV_00609 HB_01701 SV_14104 V1_00505 V2_05404 V3_10205 V3_10207 SV_15409 PV_04215 PV_04274 HB_02703 NB_02028 HB_03110 V2_06209 NB_02045 HB_02708 V3_06009 HB_02601 HB_02613 HB_03316 HB_02706 HB_03310 V3_05902 HB_02701

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hy a-vipakṣa-śabdena ucyate. tata eva katham na pramāṇa-traya-nivṛttāv api viprakṛṣṭeṣv anvaya-vyatirekayor abhāva-niścayaḥ. eka| buddhāv a-bhāsamānasya dṛśyasya abhāva-vyavahāra-pravartanī. tasyā eva -vyavadhāna-parāṅmukhya-avasthā-ādiṣu kiṃ na syād vyabhicāro ’pi iti cet, na, kārya-kāle -śakty-ādāv akṣa-buddher a-sambhavāt | tad udāhṛtam ||66|| na hi sarva-anupalabdhir sā eva nivṛtter nivṛttir asataḥ katham iṣṭā. tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid vyasanam āpannaḥ. tata eva eka-darśanād anya’bhāveṣu tathā abhāvāt. tasmāt sambandhadharmī, tad-viśeṣa-pratipatter eva tadtac ca svatantraṃ pramāṇam iti. sa tarhy -anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-lakṣaṇa iti. nanv etasminn a-sapakṣe hetvca kevalaḥ | eka-ākāra-mati-grāhye bheda-viparyaya-āśrayatvāt. anyathā tat-sthiter anvāviśanti, bheda-abhāvena sāmānyasya eva viṣaya-svabhāva-āyattā vṛttir icchāto vṛtty-vacanena gamyamānasya tasmāt sādhana-antaratad-ātmatāyāṃ kadācid upalambha-anupalambhabhedo ’bhyupagantavyaḥ, tad-abhāve tasyā apy viśeṣa-abhāvād a-pūrva-bhāvinaḥ paścād apy -nibandhanatvād bheda-vyavahārasya. anyathā sva-viśiṣṭa-pratyayam antareṇa api bhavaty evam anayor anupalabdhyoḥ sva-viparyaya-hetvdvayor apy anupalabdhyoḥ sva-viparyaya-hetvbhāva-abhāvayor anyonya-viveka-rūpatvāt. vastu-rūpaṃ nairātmyam āyātam. yasya api na śaktir hi bhāva-lakṣaṇaṃ sarva-śakti-viraho ’-hetukaḥ so ’vaśyaṃ nitya iti bhāvas tad-śabdaḥ prayukto lakṣaṇe, yady api bhāva-vacanaṃ kṛtam asmābhiḥ. yato ’pi bhāvakharjūrasya deśa-antareṣu mātṛ-vivāha-abhāve yat-sākalya-vaikalyābhyāṃ ca kāryaṃ bhāva-parihāra-sthita-lakṣaṇatayā vā bhāvaeva iti svarūpeṇa na abhidhīyate. tasmān na śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇaca veditavyā, anyeṣāṃ hetu-phala-bhāvaca siddhir asiddhiś ca veditavyā, anyeṣām bhāvānāṃ kadācit kasyacit svabhāvasya bhavanti iti. na ca kāryatā nāma anyā bhāvana pratyakṣeṇa kartum arhati iti, tasya asati hetor a-pratiṣedhe vidhiḥ prāptaḥ, nivṛttir aparasya vṛttir iti katham anityakathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhyana bhāva-rūpa-vyavacchede bhāva-anuṣaṅgaḥ. hi sarva-iṣṭīnāṃ nibandhanam | bhāvagataḥ | sva-mātra-vṛtter gamakas tadiha anupalabdhiḥ, tasya sādhana-asiddher ca pratipattṛ-pratyakṣasya nivṛttir upalabdhi-lakṣaṇa-prāptasya anupalabdhir śiṃśapā vṛkṣa-abhāvād iti. sarvatra ca asyām ’syāḥ prayoga-nirdeśaḥ. sarvatra ca asyām iti na kaścid viśeṣo yena anupalabdhyā eka-niyata-upalambho ’nya-anupalambhas tad-lakṣaṇa-prāptasya anupalabdhir abhāva-hetur -dharma-lakṣaṇā anupalabdhiḥ. sā abhāvam sa tathā-siddhaḥ kārya-vyāpyayor abhāvam lakṣaṇo ’bhāvaḥ svayaṃ pramāṇena siddhas tadpratyakṣa-lakṣaṇena anupalambhena siddho evaṃ bhavati idaṃ na upalabha iti yato tad-abhāvo yena anya-bhāva-rūpa-anupalabdhyā

abhāva abhāva-niścayaḥ. yasmād idam iha sandigdham, abhāva-niścayaḥ. veda-prāmāṇyaṃ kasyacit kartṛabhāva-niścayasya apara-bhāva-niścayaabhāva-niścayāt ||133|| ity antara-ślokāḥ. tena abhāva-niścayāt. sā ca prayoga-bhedād ekādaśaabhāva-pratipattir iti vicāritaṃ pramāṇa’bhāva-pratipatteḥ, anya-upalambhe tadabhāva-pratipattau syād buddher janma aabhāva-pratipādikā. tasmād eka-nivṛttyā anyaabhāva-pratiṣedho hi bhāvo ’saty apy asti, bhāvaabhāva-pratītiḥ, tatra indriya-sādguṇya-āder abhāva-pratītir iti cet, katham ekaṃ paśyann abhāva-pratīter na ayam iha ity ādyā pratītiḥ. sa abhāva-pratītes tasya ca anyatra an-anvayāt. abhāva-pratyayaḥ kuto bhavati. na hy abhāvaḥ abhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā eva abhāva-prasaṅgaḥ, sarvasya anya-dharma-yogāt. na abhāva-prasaṅgataḥ || su-upalakṣeṇa bhedena yau abhāva-prasaṅgāt. atīndriyatvād a-pratibhāse ’pi abhāva-prasaṅgāt. anyac ca na tābhyo vyatiriktaṃ abhāva-prasaṅgāt. te yathā vyatirikte ’abhāva-prasaṅgāt. dṛṣṭānta-ābhāsānāṃ hetvābhāseṣv abhāva-prasaṅgāt. na api para-apekṣā, tasya tatra abhāva-prasaṅgāt. sa ca ekasmād bhedas tad-anyeṣām abhāva-prasaṅgāt. sa ca tad-dhetur vā anityatāabhāva-prasaṅgād ity uktam. tasmāt pratyakṣe abhāva-buddhiḥ, yathā santamase hasta-sañcāreṇa. abhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedhaabhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedhaabhāva-rūpas tu vyatirekaḥ, sa ca vyatiricyamāno abhāva-rūpo vyatirekas tasya bhāva-rūpa’bhāva-lakṣaṇam. na ca a-kṣaṇikasya kvacic chaktiḥ, abhāva-lakṣaṇo vināśaś ca saha syātām iti. na, abhāva-vacana-mātreṇa api tat-sādhana-pramāṇaabhāva-vacana-mātreṇa tat-sādhana-pramāṇa-ākṣepa’bhāva-vat. evaṃ samarthitaṃ tat tasya kāryaṃ abhāva-vat tata eva utpattiḥ. tasmin sati abhāva-vat. sa ca dvividho ’pi virodho vaktṛtvaabhāva-vat sambandhe ’pi prasaṅgaḥ. api ca, ayam abhāva-vādinam upahasann ātmānam eva upahasati. abhāva-virodha-asiddheḥ. dṛśyasya darśana-abhāvaabhāva-virodha-asiddheḥ. yadi viruddha-kāryaabhāva-virodhāt. tat kim idānīṃ mātā ca vandhyā abhāva-viśeṣābhyām. sa ca bhāvaḥ pratyakṣo ’bhāvo abhāva-viṣayatva-virodhād artha-sāmarthyaabhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvad abhāva-vyatireko ’nitye sādhye dharmiṇi sidhyet. abhāva-vyavaccheda-arthaṃ hetur ucyate. na ca abhāva-vyavacchedas tu niyamena bhāvaabhāva-vyavasthāṃ kaḥ kartuṃ tena vinā prabhuḥ || abhāva-vyavasthiteḥ || anyathā arthasya nāstitvaṃ abhāva-vyavahāra-asiddhi-prasaṅgāt. tasya aabhāva-vyavahāra-pravartanī. tasyā eva abhāvaabhāva-vyavahāra-sādhanī iti viśeṣaṇaṃ ca aabhāva-vyavahāra-sādhanyām anupalabdhau dṛśyaabhāva-vyavahāra-sādhanyām anupalabdhau yeṣāṃ abhāva-vyavahāra-siddhi-virodhaḥ syāt. sa eva abhāva-vyavahāra-siddhi-hetuś ca. sa ca abhāva-vyavahāra-hetur vā. atra upalabdher abhāva-vyavahāraṃ vā pratiyoginaḥ sādhayati. abhāva-vyavahāraṃ vā sādhayati. svabhāvaabhāva-vyavahāraṃ sādhayet, tat-siddhi-siddho vā ’bhāva-vyavahāraṃ sādhayen mūḍha-pratipattāv ity ’bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñānaabhāva-vyavahāraḥ sādhyate. uktam atra yathā

abhāva SV_04423 PV_04228 V2_05503 HB_03904 VN_00401 VN_00303 SV_10418 V3_06410 SV_10201 V2_07301 V1_00309 SV_00517 V2_06010 SV_00607 SV_15314 SV_10425 HB_00509 SV_00609 V2_06304 V3_06105 HB_03203 SV_10404 V3_06208 HB_03309 V3_06204 HB_03109 HB_02710 HB_02704 HB_02914 SV_10715 HB_03215 HB_00811 SV_01501 V2_09709 HB_03219 HB_02816 SV_01224 V2_09509 V3_12207 HB_00811 SV_15402 V3_11806 HB_02601 HB_03507 V3_04406 SV_01923 V2_10101 SV_09210 SV_10122 V2_05813 SV_14105 SV_00416 V2_05803 V3_06204 SV_00525 SV_00418 V2_05805 PV_04219 V2_05907 SV_10509 V3_12008 V3_12611 V3_05809 HB_03014 V3_06211

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||79|| sa ca sarvaḥ padārthānām anyonya|| tasmād āśritya śabda-arthaṃ bhāva||19|| tasmād āśritya śabda-arthaṃ bhāvatena an-abhidhānāt. tau hi bhāva-abhāvau tadsaha kārya-kāraṇa-bhāva-prasādhanaṃ bhāva-upakrame ’navasthā-prasaṅga iti cet. na, tata eva virodha-gater virodhāc ca vyatireka-sādhany anupalabdhir yadā svayam -nivṛttyā sādhayet. tatra na śāstra-nivṛttir pratyakṣa-nivṛttir eva anupalabdhir tad-bhāva-bhāva-anupalabdhī tarhi prabhavaabhāva-asiddheḥ. ekasya niṣedhena anyaabhāva-asiddheḥ. eka-niṣedhena anyaśiṃśapā vṛkṣa-abhāvāt. sarvatra ca asyām na hi iyam anupalabdhir adṛśya-ātmasv tathā ca a-pratipattiḥ. tasmān nir-upākhyadṛśya-viṣayābhyāṃ sādhya-abhāve hetvasiddheḥ. yadi viruddha-kārya-upalabdhyā apy -ślokaḥ. yadi viruddha-kārya-upalabdhyā apy -kāraṇeṣv anyeṣu upalabhyasya anupalambhād -vyāpti-sādhanād eva ca prakāra-antarakatham idānīṃ bhāvasya svayam anupalabdher na evam abhāvaḥ. na sva-viṣaya-jñāna-abhāvād a-pratipattiḥ. tasmān na kutaścil liṅgāt tad||48|| anyathā yadi sva-viṣaya-jñāna-abhāvena -siddhiḥ, a-viśeṣeṇa anyasya sarvasya tatra kiṃ punar anya-bhāva-siddhir eva tad-saṃsṛṣṭa-rūpasya bhāva-siddhir eva aparasya asti sambandho virodhaḥ, tato ’nya-bhāvād uktam – na pramāṇa-traya-nivṛttāv api bhāvarūpa-ādi-vat. tasmāt kvacit kadācit kasyacid -svabhāvatayā tad-anvaya-siddhau tad-abhāve ’pi yukta iti, katham ayuktaḥ, anupalambhād ’pi yukta iti katham ayuktaḥ, anupalambhād tulyatvāt. liṅga-āvir-bhāva-kāla eva taditaretara-āśrayam idaṃ syāt. anya-bhāvāc ca -niścayam apekṣate. anupalambhāt tu kvacid niścayam apekṣate. anupalambhāt tu kvacid -nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe tad-abhāve ’bhāva-siddheḥ, tad-abhāve ca sādhya-vipakṣasya vyāptis tad-abhāve -ādy-abhāvo nairātmyaṃ vyāpnuyāt. tad-abhāve upalabdhi-lakṣaṇa-prāptasya anupalabdhir iti na a-bādhāyāḥ sāmarthyam. na ca bādhādharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tadtad-abhāve ’-sambhavāt. hetu-svabhāvaprasidhyati vyatirekaḥ. hetu-svabhāvakathaṃ pratividadhyāt. vacane vā asya katham ’rthā atīndriyāḥ | a-liṅgāś ca kathaṃ teṣām -viṣayiṇāṃ darśanāt. bhāva-vyatireko hy -abhāva-viśeṣābhyām. sa ca bhāvaḥ pratyakṣo anupalabdher liṅgād asattāyām upalabdher liṅgād asattāyāṃ sādhyāyām upalabdher -jñāna-abhāvena abhāva-siddhiḥ syāt, tad-anupalabdhyā vyāpya-abhāvam āha – tadā -abhāvo vinā anupalabdhyā syāt. tathā sattā -abhāvo vinā anupalabdhyā syāt, tathā sattā tasya nanv evam ucyate | sādhye ’nuvṛttytadā api tathāvidha-indriya-grāhya-vad anya-vad vā iti. sa eva tāvad upalabdhyiti. nanv evam asya sapakṣe ’nuvṛtty-lakṣaṇam asti iti prameyo ’bhāvaḥ. na eva anupalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so yadi salila-upalambha-abhāvaḥ, sa katham tarhy abhāva-pratyayaḥ kuto bhavati. na hy

abhāvaḥ abhāva-saṃśrayaḥ | tena anya-apoha-viṣayo vastuabhāva-samāśrayam | a-bāhya-āśrayam atra iṣṭaṃ abhāva-samāśrayam | a-bāhya-āśrayam atra iṣṭaṃ abhāva-sādhana-pramāṇa-vṛttyā boddhavyau, upāyaabhāva-sādhana-pramāṇābhyām. yathā idam asmin abhāva sādhanasya a-darśanasya a-pratiṣedhāt. yad abhāva-sādhanāt. bhavatu nāma evaṃ-vidhāyā abhāva-sādhanāya prayujyate, tadā svarūpeṇa vā abhāva-sādhanī. tasya kvacid an-adhikāre ’abhāva-sādhanī, sakala-kāraṇasya asya arthaabhāva-sādhane na anumānam, an-anvayāt. na hy abhāva-sādhane siddhā eva anupalabdhiḥ, abhāva-sādhane siddhā eva anupalabdhiḥ, abhāva-sādhanyām anupalabdhau dṛśya-ātmanām eva abhāva-sādhikā ity uktam. tena yat kiñcin mithyāabhāva-siddhi-vad anyatra api dṛṣṭāntaabhāva-siddhiḥ, uddiṣṭa-viṣayasya abhāvasya abhāva-siddhiḥ tat-kāraṇa-upalabdhyā kiṃ na abhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na abhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ abhāva-siddhiḥ, tasya tad-anyatayā a-vyāptau tena abhāva-siddhiḥ. dṛśyasya darśana-abhāva-kāraṇa-aabhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api svaabhāva-siddhiḥ. so ’nya-bhāvaḥ pratyakṣa-lakṣaṇena abhāva-siddhiḥ syāt, tad-abhāvo ’py anyena abhāva-siddhiḥ syāt, na tu tulya-yogya-avasthasya abhāva-siddhir iti, a-pṛthak-siddheḥ sambandhaabhāva-siddhir ity anya-bhāvo ’pi tad-abhāva iti abhāva-siddhir iti cet, kena kasya virodhaḥ. anya abhāva-siddhir iti. tan mā bhūd anya-pramāṇa-aabhāva-siddhir yathoktād eva anupalambhāt syāt. ’bhāva-siddheḥ, tad-abhāve ca abhāva-siddhau tadabhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ abhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ abhāva-siddheś ca. na hy anya-bhāvaṃ pratipadya abhāva-siddhāv a-samudāyaś ca sādhyaḥ syāt. tathā abhāva-siddhāv apy a-pratibaddhasya tad-abhāve abhāva-siddhāv apy a-pratibaddhasya tad-abhāve ’bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. abhāva-siddhau tad-anvaya-siddheḥ. tad-abhāva eva ’bhāva-siddhau syāt. tad-abhāve bhavatas tena ’bhāva-siddhyā vyāptir iti sā na sidhyati, abhāva-hetur abhāva-vyavahāra-hetur vā. atra abhāvo ’-bādhā. kiṃ tarhi bādhā-anupalabdhiḥ. sā abhāvo ’-sapakṣaḥ. katham idānīm abhāve sann ity abhāvo ’taḥ pratiṣedhe ca kasyacit | hetuḥ (29abcʼ abhāvo ’taḥ pratiṣedhe ca kasyacit | hetuḥ (72abcʼ abhāvo ’n-uktaḥ. atha abhāvam eva na icchet. tena abhāvo ’nupalabdhitaḥ ||199|| so ’yam asattāṃ abhāvaḥ, anupalabdhir upalabdheḥ. sā katham ’bhāvo ’py anupalabdhi-lakṣaṇaḥ pratyakṣaabhāvo ’py anyayā anupalabdhyā sādhya ity abhāvo ’py anyayā anupalabdhyā sādhyata ity abhāvo ’py anyena anupalambhena sādhanīya ity abhāvo ’pi iti. iyaṃ pratiṣedha-viṣayaabhāvo ’pi syāt. apārthika-anupalabdhiḥ. atha abhāvo ’pi syād ity apārthikā anupalabdhiḥ. atha abhāvo ’rthāt tasya anyatra apy asau samaḥ || aabhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā abhāvaḥ kathaṃ siddha iti cet. etad uttaratra abhāvaḥ kathyate. so ’parasya api tulya iti abhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti cet, ’bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt abhāvaḥ kasyacit pratipattiḥ pratipatti-hetur vā, abhāvaḥ kasyacin nimittam. a-sāmarthyāt,

abhāvaḥ V2_05814 SV_14301 SV_13908 SV_01905 SV_00521 SV_10401 NB_03122 SV_13808 HB_00907 PV_03116 V2_06307 NB_02009 PV_02087 HB_04007 HB_00501 PV_03112 V1_03305 SV_09420 V3_07302 SV_03704 HB_03008 HB_02817 V3_00607 SV_14211 SV_03217 HB_02910 PV_04223 V2_05407 HB_02916 SV_06614 PV_04223 V2_05406 SV_09219 SV_09212 V3_12610 SV_13908 V2_06012 V2_06412 V3_06303 V3_06207 V3_08810 SV_07119 SV_10016 V2_08302 PV_04247 V3_10709 PV_04208 V3_11805 HB_03403 SV_07118 SV_10313 V2_06602 HB_03612 V3_08809 VN_02203 SV_10407 V2_06302 SV_10327 SV_17605 SV_14807 SV_14808 HB_03005 HB_00611 SV_04308 HB_02701

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bhāvasya, upalambha-nivṛttyā vā katham -vināśa iti ca kāṣṭha-abhāva ucyate. na ca samarthāni nāma. vigamaś ca abhāvaḥ. na ca atas tad-abhāve ’pi svabhāva-a-vaikalyān na avaśyaṃ kāraṇāni tadvanti bhavanti iti tadasya kāraṇasya svabhāvasya vyāpakasya vā yatra kṛtakatvaṃ tatra anityatvam, anityatvaa-sādhanatvam iti cet. iha api virodhaapy ayogāt. na api vināśa-hetunā bhāvanityau kāryam atha iha kim || yasya na avaśyaṃ śīta-bādhako ’gniḥ, yatas tad’-sapakṣaḥ. tato ’nyas tad-viruddhas tadato ’n-aṇuḥ | etena āvaraṇa-ādīnām nanu tatra eva bhāvas tad-abhāve ’vaśyam abhāve na bhavati iti tad-bhāve bhāvo ’bhāve tāv antāv iti kau smṛtau || prāk paścād apy pratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatākvacid abhāvān nir-viśeṣaṇā eva sā. katham arthasya abhāvān nir-viśeṣaṇā eva sā. katham pareṇa a-saṃyogāc ca. tata eva saṅkhyāvaikalyam iti, tad-anya-bhāva eva tad-samudāyaś ca sādhyaḥ syāt. tathā ca – ghaṭaviraha-upagamād eva bhinna-deśa-ādibhir yogacet (270ʼabʼ) yadi sa eva artho ’gni-janmā tad-bhāva-prasaṅgāt. tathā ca vyāvṛtter na ca yatra pradeśa-mātraṃ tatra ghaṭatu vidhir vastu-bhāvo ’sato ’pi san | vastvtu vidhir vastu-bhāvo ’sato ’pi san | vastviṣṭo yena virodhaḥ sambandho liṅga-liṅginoḥ. a-sāmānya-doṣo ’pi na asti. pariśiṣṭanivṛttiḥ kiṃ nivṛtter asato matā || nivṛttyiti nivṛtter nivṛttiḥ katham iṣṭā. nivṛttyabhidheyam āhosvid bheda iti śaṅkā syāt. tena a-vacanam. tad eva idānīṃ katham tad asya pramāṇa-lakṣaṇam asti iti prameyo karaṇāni samarthāni nāma. vigamaś ca an-ubhayasya a-pratibandhāt tad-abhāve ’nya-upalambhaṃ vā. tat kathaṃ na anupalambhād -lakṣaṇatvāt, tal-lakṣaṇatvāc ca bhāvasya hy ātma-viśeṣād apara-sādhanam, na evam kenacit kriyate. abhāvaṃ karoti iti hi na kenacit kriyate. abhāvaṃ karoti iti hi na hetur abhāvaṃ karoti iti prāptam. tatra yady hetur abhāvaṃ karoti iti prāptam. tatra yady -kāraṇatā hi te || artha-antarasya tad-bhāve sidhyati, sandehāt. bādhaka-bhāve hy aparatasmād anyathā gamako bhavet || prāṇa-ādyte tan-nivṛttyā nivarteran. tadā prāṇa-ādysiddha-sambandhayoḥ kāraṇa-vyāpakayor yady tulyaḥ paryanuyogo ’navasthā vā. tasmāt pātaca bhavej jñāpaka-asiddhiḥ. na iyatā tadca bhavej jñāpaka-asiddhiḥ. na iyatā tadviṣaye bādhā-sambhava iti na tad-kriyāṃ pratibandham abhyupaiti. tasmāt pātahi tasya anyena parājayaḥ, na siddhysati | bhāvasya anupalabdhasya bhāvasati | bhāvasya anupalabdhasya bhāvasyāt, yathā vṛkṣatvaṃ śiṃśapāyāḥ. tadniścetum. tasmān na tan-nivṛttyā api bhāvabhavati. tena na bhāvo bhavati ity uktam ity api ||278|| yad apy ayaṃ bhāvasya gamaka iṣyate, api tv anya-bhāva eva tadśabda iti. tathā – kṣaṇikatva-abhāve sattvakāritvam. na api svalakṣaṇasya anityatva-ādysādhayati. katham anya-bhāvas tad-

abhāvo abhāvaḥ, kārya-vyatireke ’pi kāraṇa-abhāvaabhāvaḥ kāryaḥ. tat-kārī ca a-kāraka eva ity abhāvaḥ kāryam iti niveditam etat. na api abhāvaḥ. kārye tv avaśyaṃ kāraṇaṃ bhavati. idam abhāvaḥ kutaḥ. tasmāt kāraṇa-anupalabdhir eva abhāvaḥ kutaścid gamakād dhetoḥ sidhyet. so ’yam abhāvaḥ kṛtakatva-a-sambhavo yathā ghaṭa-ākāśayor abhāvaḥ kena siddhaḥ. yāvat tathā abhidheyatāabhāvaḥ kriyate, abhāvasya vidhinā kāryatvaabhāvaḥ kriyeta asau na bhāvaḥ prāg-abhāvavān | abhāvo gamyeta. antyasya avasthā-viśeṣasya abhāvaś ca iti. tri-rūpāṇi ca trīṇy eva liṅgāni. abhāvaś ca nirākṛtaḥ || kathaṃ vā sūta-hema-ādiabhāvaś ca parasparam ākṣipataḥ. vacanam etat ’bhāvaś ca, pratyakṣa-anupalambha-sādhanaḥ kāryaabhāvaś cet sa eva anityatā na kim | ṣaṣṭhy-ādyabhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvo abhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha abhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha abhāvaḥ. tat-saṃyoga-puruṣa-viśiṣṭā sattā nagaram abhāvaḥ, tad-anya-pratipattir eva ca tad-aabhāvas tad-anya-bhāvād iti ghaṭasya sarvatra abhāvaḥ, tad-abhāvasya tad-bhāvasya ca anyonyaabhāvas tad idam abhūtatvān na dṛśyata iti. abhāvaḥ. tasmād yā eva vyāvṛttiḥ, sa eva abhāvaḥ. tādṛśe kevale pradeśe ’bhāva eva iti cet, abhāvas tu na asti iti paśya bāndhya-vijṛmbhitam | abhāvas tu na asti iti paśya bāndhya-vijṛmbhitam | abhāvas tu pratiyogino ’nya-bhāvena na virudhyate, abhāvas tu prāg eva uktaḥ. api ca, eka-kāryeṣu abhāvas tu vidhir vastu-bhāvo ’sato ’pi san | abhāvas tu vidhir vastu-bhāvo ’sato ’pi san | abhāvas tu viveka-lakṣaṇa eva nimittī-kartavyasya abhāvo na asti iti. yat punar etad artha-niṣedhe ’bhāvaḥ. na eva abhāvaḥ kaścit, sarveṣāṃ abhāvaḥ. na ca abhāvaḥ kāryam iti niveditam etat. abhāvo na yuktaḥ. kārya-anupalabdhāv api na abhāvaḥ. na, sarva-upalambha-nivṛtter atra aabhāvo na syāt. abhāva ity api bhāva-pratiṣedhaḥ. abhāvaḥ. na sva-viṣaya-jñāna-abhāvād abhāvaabhāvo nāma kaścit kāryaḥ, tasya kathañcit abhāvo nāma kaścit kāryaḥ. tasya kathañcit kāryaabhāvo nāma kaścit kāryaḥ syāt svabhāvaḥ sa eva abhāvo nāma kaścit kāryaḥ syāt svabhāvaḥ, sa eva ’bhāvo niyamato ’-gatiḥ | abhāva-a-sambhavāt abhāvo niścīyate. na ca a-viruddha-lakṣaṇam abhāvo nairātmya-vyāpī iti vinivartane | ātmano abhāvo nairātmyaṃ vyāpnuyāt. tad-abhāve ’bhāvaabhāvaḥ parasya apy avaśyam abhāva-niścaya iti abhāvaḥ pāta-pratibandhaḥ sa kathaṃ kenacit abhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. abhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na abhāvaḥ pṛthag anayor lakṣaṇatvena vācyaḥ. tasmān abhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate. abhāvaḥ, pratiyogy-anapekṣaṇāt siddhy-abhāvasya, abhāvaḥ pratīyate ||203|| bhāvo hi yadi bhaved abhāvaḥ pratīyate ||33|| iti saṅgraha-ślokaḥ. abhāvaḥ pratīyeta hetunā yadi kenacit ||202|| abhāvaḥ prasidhyati | (339ab) yad uktaṃ sarvaabhāvo bhavati ity api ||278|| yad apy ayaṃ abhāvo bhavati ity āha. tad api bhāvo na bhavati abhāvaḥ, yathā uktaṃ prāk. tasya an-anya-saṃsṛṣṭa abhāvaḥ, yathā vandhyā-sute. saṃś ca śabda iti abhāvaḥ, yasmān na anityatvaṃ nāma kiñcid anyac abhāvo yena anya-bhāva-rūpa-anupalabdhyā abhāva-

abhāvo V2_06112 HB_04012 HB_03701 V3_12707 SV_00417 V2_05804 V3_10012 SV_13520 V2_06102 SV_10523 V3_06711 SV_14621 V3_12612 HB_03014 V2_09407 SV_01203 V2_09314 V2_07306 V3_12710 HB_02902 HB_02803 SV_10322 SV_15224 SV_01420 V2_08303 SV_10017 SV_06414 HB_02817 SV_02413 V3_06206 HB_02706 SV_11212 HB_03503 PV_04278 SV_14911 SV_16213 V3_06409 PV_03027 HB_03319 V3_02703 HB_02613 HB_03316 SV_09209 SV_00524 V3_04605 V2_06114 V3_03802 V3_04604 SV_09211 SV_01405 V3_07802 SV_10015 V2_08302 SV_10017 V2_08303 SV_07119 V3_08810 SV_12502 SV_00522 V2_07214 VN_01012 V2_06410 V2_06111 SV_01007 V3_11201

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asattā eva. tatra kevalaṃ viṣayī sādhyate na itareṇa apy abhāva eva, yena bhāvo a-lakṣaṇam etad a-śakya-niścayatvāt. hetv-svabhāva-bhedāt. tat ko ’yaṃ sambandhaa-pratipattiḥ syāt. atha upalabdhya-pratipattiḥ syāt. atha upalabdhyhetur ucyate, tadā katham. tatra api sādhyatac ca an-abhimatam. api ca, deśa-kāla-kramakāraṇāni tadvanti bhavanti iti kutas tadanupalambhanam | tathā hetur na tasya eva anupalambhanam | tathā hetur na tasya eva kathaṃ syāt. katham idānīṃ bhavaty iti cet, yathā te na santi, sa prakāro ’yam anupalambho nāma. yadi salila-upalambhasvayam. yukto dṛśyasya a-darśane tatra smaraṇa-ādhānam. a-darśanaṃ tu darśana-arthaṃ vacanam. a-darśanaṃ tu darśanaso ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumānayo vā sambandho na asti ity ucyate, sa eva etat pradeśa-āder dharmiṇo viśeṣaṇa-bhūto dhūma-agni-vat. anya-bhāva-siddhyā eva tadtat-kārya-vyapadeśaḥ. yady asya kathañcid -darśanāt ||288|| yadi hetoḥ sādhya-vipakṣe a-virodhinī ||20|| yadi hy anupalambhena kāryaḥ syāt svabhāvaḥ, sa eva bhāva iti na kāryaḥ syāt svabhāvaḥ sa eva bhāva iti na tataś ca upādhy-abhāve bhedasya eva -anya-bhāvād iti ghaṭasya sarvatra sarvadā bhāvasya iṣyate. tad-abhāve svayaṃ bhāvasya a-pratipattir eva abhāvasya. na hi saṃvedana-abhāva iti vyapadiśyate. anya-bhāva-lakṣaṇo apauruṣeyaṃ satya-artham ity eke. kāraṇaa-bādhayā eva sādhya-siddheḥ, sādhya| artha-bādhana-rūpaṃ vā bhāve bhāvād phale | na anitye rūpa-bhedo ’sti bhedakānām | puṃsāṃ jñāna-prabhāvābhyām anyeṣāṃ tad| artha-bādhana-rūpaṃ vā bhāve bhāvād | jāti-prasaṅgo ’bhāvasya na apekṣā-rūpayā anupalabdhyā siddha-asad-vyavahārāv ākāśa-guṇatva-eka-artha-samavāyy-anityatvajñātṛ-jñeya-dharma-lakṣaṇā anupalabdhiḥ. sā eva. sa tathā-siddhaḥ kārya-vyāpyayor -vat sambandhe ’pi prasaṅgaḥ. api ca, ayam api yadā vyāpaka-dharma-anupalabdhyā vyāpya-vyāvṛttyā ca eka-bhāve pratīti-sādhanayadā api vyāpaka-dharma-anupalabdhyā vyāpyaiti. atha vā lokasya bruvato ’numānatadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya vacane vā asya katham abhāvo ’n-uktaḥ. atha yatra na asti iti niścitaḥ, sa bhavaṃs tadpunar atra bhavān vipakṣaṃ pratyeti. sādhya-abhāvaṃ manyante. tad ayaṃ vināśa-hetur -abhāvaṃ manyante. tad ayaṃ vināśa-hetur sa eva bhāva iti na abhāvaḥ syāt. tasmād sa eva bhāva iti na abhāvaḥ syāt. tad pāta-pratibandhaḥ sa kathaṃ kenacit kriyate. pratibandhaḥ sa kathaṃ kenacit kriyate. api prativyūḍham. na apy a-darśana-mātram kutaḥ. tasmāt kāraṇa-anupalabdhir eva tasmān na āgamasya api nivṛttir arthaādaraṃ kṛtavān. na hy anumāna-ādi-nivṛttir -svabhāva-viprakarṣair na teṣv anupalambho atra dhūma-abhāvād iti. kāraṇa-anupalabdhir sarva-darśino hi darśana-vyāvṛttiḥ sarvatra sarva-darśino hi darśana-vyāvṛttiḥ sarva-

abhāvaṃ ’bhāvo vā tad-bhāva-vyāpinaḥ kāryasya abhāvena. ’bhāvo vā dvitīyam ākṣipet. na evaṃ jñānam, paraabhāvo vā. na hy a-niścita-ātmanaḥ pratipādakaabhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ abhāvo vinā anupalabdhyā syāt. tathā sattā abhāvo abhāvo vinā anupalabdhyā syāt, tathā sattā abhāvo abhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharma abhāvo vyāpti-nityatva-varṇanāt | (260ab) sā ca abhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ abhāvaḥ śabda-prayogataḥ ||206|| niveditam etat abhāvaḥ śabda-prayogataḥ ||54|| na ete śabdāḥ abhāvaḥ śaśa-viṣāṇam ity-ādi-vyavahāraḥ. na vai ’bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśaabhāvaḥ, sa katham abhāvaḥ kasyacit pratipattiḥ ’bhāvaḥ, sa tad-abhāve na yuktaḥ. kvacid abhāvaḥ. sa darśanena bādhyate. tad-abhāve tu abhāvaḥ. sa darśanena bādhyate. tad-abhāve tu abhāvaḥ saj-jñāna-śabda-vyavahāra-pratiṣedhaabhāvaḥ. sambandhī vidyate na sambandha iti ca ’bhāvaḥ sādhyate na kevalaḥ, tena na a-samudāyaabhāvaḥ sidhyati, tasya tad-anya-a-saṃsṛṣṭaabhāvaḥ sidhyet tat-phalaṃ na asti iti niścīyate. ’bhāvaḥ sidhyet, tadā sādhya-vyatirekaṃ hetuabhāvaḥ sidhyet, yad āha – yady a-darśana-mātreṇa abhāvaḥ syāt. tad abhāvaṃ karoti iti bhāvaṃ na abhāvaḥ syāt. tasmād abhāvaṃ karoti iti bhāvaṃ na abhāvaḥ syāt. tasmān na vyatiriktaḥ. tad-anyaabhāvaḥ syāt. na, pradeśa-ādi-dharmi-viśeṣaṇasya abhāvaḥ syād a-bhedataḥ ||39|| ya eva bhāvo bhāva abhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi ’bhāvaḥ svayaṃ pramāṇena siddhas tad-abhāvaabhāvo hi kārya-abhāvaṃ sādhayati iti. ya evaṃabhāvo hi bādhaka-pramāṇa-vṛtti-niyata ity aabhāvataḥ || anyonya-bheda-siddher vā dhruvaabhāvataḥ ||282|| na vai pratigho ’nyo vā abhāvataḥ ||308|| ayaṃ kramo varṇānāṃ viṣaabhāvataḥ ||51|| sā iyam abhāva-niścaya-phalā abhāvatas tayoḥ || tasmād a-rūpā rūpāṇām āśrayeṇa abhāvam anyasya sādhayataḥ, sā ca tayor upalabdhi abhāvam api sādhayati iti. anena eva ca anumānaabhāvam abhāva-vyavahāraṃ vā pratiyoginaḥ abhāvam abhāva-vyavahāraṃ vā sādhayati. svabhāvaabhāvam abhidheyaṃ bruvāṇaṃ prati pratividadhad a abhāvam āha – tadā abhāvo ’pi iti. iyaṃ pratiṣedha abhāvam āha. asya hi dvayasya ekatra samuccayāt abhāvam āha, tadā apy abhāva eva. tad evaṃ vidhiabhāvam āha. tena bhinna-viṣayā pratītir anumānād abhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam abhāvam eva na icchet. tena a-vacanam. tad eva abhāvaṃ kathaṃ na gamayet. pramāṇa-antara-bādhā abhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir abhāvaṃ karoti iti prāptam. tatra yady abhāvo abhāvaṃ karoti iti prāptam. tatra yady abhāvo abhāvaṃ karoti iti bhāvaṃ na karoti iti kriyāabhāvaṃ karoti iti bhāvaṃ na karoti iti kriyāabhāvaṃ karoti iti hi na abhāvo nāma kaścit abhāvaṃ karoti iti hi na abhāvo nāma kaścit abhāvaṃ gamayati iti vyabhicāra eva. tasmān na abhāvaṃ gamayati iti. svabhāva-anupalabdhis tu abhāvaṃ gamayati. pratyakṣa-nivṛttir eva abhāvaṃ gamayati vyabhicārāt, na sarva-pratyakṣa’bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate abhāvaṃ gamayati. svabhāva-anupalabdhis tu svayam abhāvaṃ gamayet, kvacit tathā-dṛṣṭānām api deśaabhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśa-

abhāvaṃ HB_03206 PV_04117 V2_09615 HB_03013 HB_03301 V1_00510 HB_03302 SV_13314 SV_12219 SV_01507 PV_04243 V3_12305 SV_10014 V2_08301 HB_03510 SV_10506 PV_03114 SV_01210 V2_09405 SV_17607 SV_11212 V3_03801 HB_03209 SV_09920 V2_08110 V1_01614 SV_15410 HB_03913 V2_06908 HB_04005 V3_10210 HB_02808 PV_03116 SV_13917 SV_01609 SV_14325 PV_03065 SV_09003 NB_03029 HB_02913 PV_03159 HB_00509 HB_03313 SV_10315 V3_12511 HB_03312 HB_02709 HB_03004 SV_14302 HB_03506 V3_00607 HB_03218 PV_03027 V3_06205 V3_03607 HB_03218 PV_03089 SV_09201 SV_14521 HB_00907 V3_11803 SV_09216 V2_07602 SV_09716 SV_14821

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tato ’nyad vyavacchinatti, tṛtīya-prakāra| anumāna-prasādhyeṣu viruddhāvyabhicāriṇaḥ | na asti iti niścitaḥ, sa bhavan kathaṃ tadtatra na pravarteta. anupalambhena salila-pratipatter anvaya-vyatirekau prasādhya tadsa eva avyabhicāro ’nupalabdher iti sā tena kiṃ tarhi tad-anyaṃ pratipadyamāna eva tad-pratyayānāṃ tad-anya-niṣpādane sāmarthyasā yadi syāt, asyāḥ sambhavaṃ pradarśya taditi. evam ācāryīyaḥ kaścid anupalambhād prasidhyati || yena asau vyatirekasya na -charīre sidhyati, yena ayaṃ na vyatirekasya kriyā-pratiṣedho vināśa iti hi te bhāvakriyā-pratiṣedhaḥ. vināśa iti hi bhāvasa tarhi hetuḥ paramārthato bādhāyā bhāvam siddhā eva. so ’yaṃ mūḍho nimittaṃ tad-kāraṇe || a-sambandhān na bhāvasya prāgeva khyāpayati. na ca eka-anupalambho ’nyaeva khyāpayati. na ca eka-anupalambho ’nyaasya vṛttes tan-nivṛtti-lakṣaṇa-anupalabdhir satya-artham ity eke. kāraṇa-abhāvo hi kāryatato ’numāna-viṣaye viruddhāvyabhicāriṇo atas tad eva pramāṇaṃ prakāra-antarakvacit kadācic ca bhāva-virodhinī tadkvacit kadācic ca bhāva-virodhinī tadapi pratītir a-tad-ātma-grāhiṇī, tad-bhāvatu niyamena bhāva-upasthāpanaḥ, bhāva-artho niścita-śabdaḥ, sator api bhāvaabhāvāt pradīpād iva rūpe. tad-bhāva-gateḥ, na, hetoḥ sapakṣa-vipakṣayor bhāvadoṣaḥ syāt. sa hi kevala eva kasyacid bhāvajanya-janaka-bhāvo vā. na evaṃ kaścid bhāva|| yasya abhāvaḥ kriyeta asau na bhāvaḥ prāgvastuno ’n-ādheya-viśeṣatvāt, āvaraṇakasyacit. kiṃ ca, ātma-mṛc-cetanā-ādīnāṃ yo bhāvena bhavitavyam iti. kiṃ tarhi bhāvacen mataṃ ca naḥ || anekānto ’-prameyatve hy tad anayor ekasya api kasyacit tad-rūpa-gatiḥ. asati tasmin sādhya-abhāve hetvnirarthakam. tasmād anya-bhāvo na sādhanam tathā ucyate | mukhyo gauṇaś ca bhāveṣv apy hetv-abhāva-siddhiḥ, uddiṣṭa-viṣayasya vyāpya-vyāpaka-bhāva-siddhau siddhaabhivyakteḥ. kārye tu kāraka-ajñānam bhāva-abhāva-ubhaya-āśraya ity uktam. na – siddhe kārya-kāraṇa-bhāve siddhaeva anya-bhāvas tad-viṣayā ca upalabdhis tadna vai kutaścit sambandhād anya-bhāvas tadeva ity anapekṣaṇīya ity uktam. svabhāvaa-niyame na ca bādhakaṃ pramāṇaṃ syāt sādhyaeva bhinna-deśa-ādibhir yoga-abhāvaḥ, tadapy abhāvasya pṛthak sādhyatve sambandhasiddhā ato niḥ-svabhāvatā | jāti-prasaṅgo sādhanīya ity anavasthānād a-pratipattir eva pratibhā-utpatti-dṛṣṭeḥ sati sambhave tadiṣṭā eva na punar liṅgatvena eva, tatra apy -pramāṇatā || tasmāt sva-śabdena uktā api sā sa tad-abhāve na syāt. pratītau vā tad-cintayā ātmānam ākulayanti. svato ’pi bhāve na api vināśa-hetunā bhāva-abhāvaḥ kriyate, cet, na, a-pratibaddha-abhāvena an-upayogino svabhāva-bheda iti. tatra api. rūpa-abhāvād -gatiḥ, asati tasmin sādhya-abhāve hetv-gatiḥ, asati tasmin sādhya-abhāve hetvna hy atiśaya-utpattyā svayaṃ na bhūto nāma.

abhāvasya abhāvaṃ ca sūcayati ity eka-pramāṇa-vyāpāra eṣaḥ. abhāvaṃ darśayaty evaṃ-pratīter anumātvataḥ || abhāvaṃ na gamayet. pramāṇa-antara-bādhanān na abhāvaṃ pratipadyata iti cet, ko ’yam anupalambho abhāvaṃ pratipadyate. kiṃ tarhi tad-anyaṃ abhāvaṃ pratipādayantī liṅgam eva. kasyacit abhāvaṃ pratyeti, tad-darśana-anantaram aabhāvaṃ pratyeti. yadi hi samarthāḥ syus tatabhāvaṃ pradarśayet, tatra vā jvālām, syād etat abhāvaṃ bruvāṇa upālabdhaḥ. api ca, deśa-ādiabhāvaṃ bhāvam icchati | yathā na a-vyatireke ’pi abhāvaṃ bhāvam icchati, yathā vyatireka-abhāve abhāvaṃ manyante. tad ayaṃ vināśa-hetur abhāvaṃ abhāvaṃ manyante. tad ayaṃ vināśa-hetur abhāvaṃ abhāvaṃ vā anapekṣya bādhā-anupalabdhau abhāvaṃ vā abhyupagamya pravṛtti-nivṛttī abhāvaṃ sa vāñchati | tad-upādhi-samākhyāne te abhāvaṃ sādhayaty atiprasaṅgāt. na ca tena na abhāvaṃ sādhayati, atiprasaṅgāt. na sa tena abhāvaṃ sādhayati iti, tad asya sarva-viṣayatve abhāvaṃ sādhayati iti. ya evaṃ-vādinas tān eva ’bhāvaṃ sūcayati iti. atha vā lokasya bruvato abhāvaṃ sūcayati, tasmin dṛśyamāne dṛṣṭa-tadabhāvaṃ svabhāvena sādhayati. yo hi svabhāvo nirabhāvaṃ svabhāvena sādhayati. yo hi svabhāvo nirabhāvayor an-anukārāt, rasa-buddhi-vad gandhasya abhāvayor anyonya-viveka-rūpatvāt. abhāva-rūpas tu abhāvayor anvaya-vyatirekayoḥ sattā-saṃśayāt. abhāvayor darśana-a-darśana-smṛty-apekṣe hi śabdaabhāvayoḥ paraspara-ākṣepata ekaṃ vākyam ubhayaṃ abhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ abhāvayoḥ sambandho yena asya sādhanaṃ syāt. asti abhāvavān | sambandha-an-abhyupagamān nityaṃ abhāvasya a-kāryatvāt, vastu-vad eva jñānasya api ’bhāvasya a-prasādhakaḥ | sa eva anupalambhaḥ kiṃ abhāvasya atyanta-anupalabdhi-lakṣaṇasya. tanabhāvasya api niścayāt | tan niścaya-pramāṇaṃ vā abhāvasya abhāvāt, svarūpasya vā a-tad-bhāvinaḥ abhāvasya asiddheḥ. na hi svabhāva-pratibandhe abhāvasya. asti sambandho virodhaḥ, tato ’nyaabhāvasya upacārataḥ || saṅketa-anvayinī rūḍhir abhāvasya upadarśane ’nupalabdhi-lakṣaṇaabhāvasya eva vyāpakasya anupalabdhiḥ, svabhāvaabhāvasya eva sādhakam ||201|| svabhāva-abhāve abhāvasya kaścid dharma iti cet, nanv ayam eva abhāvasya kāraṇasya anupalabdhiḥ, vyāpya-vyāpakaabhāvasya kiṃ na sādhanam, kiṃ punar anya-bhāvaabhāvasya gamaka iṣyate, api tv anya-bhāva eva abhāvasya ca tato bhede tato nivartamānasya abhāvasya ca sambhava iti na a-bādhāyāḥ abhāvasya tad-bhāvasya ca anyonya-parihāra-sthita abhāvasya tulyatvāt. liṅga-āvir-bhāva-kāla eva ’bhāvasya na apekṣā-abhāvatas tayoḥ || tasmād aabhāvasya. na hi saṃvedana-abhāvaḥ svataḥ abhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ abhāvasya pṛthak sādhyatve sambandha-abhāvasya abhāvasya prasādhikā | yasya a-pramāṇaṃ sā aabhāvasya. yathā-pratītimatas tat-prabhavāḥ ’bhāvasya vikalpaś ced ayaṃ samaḥ | (277ab) nanv abhāvasya vidhinā kāryatva-upagame vyatireka-a’bhāvasya vyāpty-asiddheḥ. yadi prāṇa-ādayas tadabhāvasya śabdā rūpa-abhidhāyinaḥ | na āśaṅkyā abhāvasya sandehād iti vakṣyāmaḥ tau punar hetū abhāvasya sandehād iti vistareṇa vakṣyāmaḥ. abhāvasya sarva-atiśaya-upākhyā-nivṛttyā sarva-

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SV_09518 V3_07508 SV_01610 VN_02203 HB_02901 HB_03217 HB_03806 HB_03505 SV_09111 SV_05416 NB_02027 SV_07602 SV_15702 V3_06108 VN_01708 SV_14717 VN_00925 SV_06913 SV_01315 V2_09608 SV_01625 SV_12103 SV_05814 V1_02103 SV_16721 HB_02508 V3_08311 V1_01603 VN_05117 HB_00304 VN_00926 V1_03113 SV_03809 V1_04313 V3_04510 SV_07719 V1_03407 V1_02205 SV_00813 V3_03904 SV_04630 V3_09401 VN_05114 SV_12214 V2_08310 NB_03108 SV_01220 V2_09505 V1_03212 SV_10312 V2_06601 SV_00403 V3_11006 SV_00916 SV_16120 HB_02014 SV_02207 SV_11908 SV_01918 V3_02002 V2_06103 HB_02710 SV_15511 SV_08008 HB_02805

vyabhicāry-ubhaya-āśrayaḥ | dharmo viruddho vyabhicāry ubhaya-āśrayaḥ | dharmo viruddho a-prasādhakaḥ | sa eva anupalambhaḥ kiṃ hetvsiddhy-abhāvaḥ, pratiyogy-anapekṣaṇāt siddhysyāt. na, pradeśa-ādi-dharmi-viśeṣaṇasya syāt. anya-bhāva-viṣayā punar upalabdhis tad-bhāvasya viruddha-ubhaya-svabhāvasya ca hetuḥ. bādhāyām api sādhana-sāmarthyatan-niṣedhe tad-viṣaya-śabda-pravṛttypratibhāsinām api keśa-ādi-viplavānām ātma-pratyakṣa-nivṛtter abhāva-niścayakenacid an-upakāryasya a-pratibandhena -kāraṇa-bhāva-ayogāt. pratyāsatti-viprakarṣakiṃ tarhi tādṛśo ’nupalambhasya eva a-vacane hetu-rūpasya eva a-vacanena siddher -prasaṅgāt. a-pratibhāsamānasya ca dṛśyasya kathañcit kvacit kadācid viveka-hetor tasya upalabhya-abhimatasya anupalabdher |18|| anupalambha eva saṃśayāt. upalambhe tadanupalambha eva saṃśayāt, upalambhe tadsa eva cet tathā eva upalabhyeta viśeṣayatnavanta upalabhanta iti cet. na, niyama-jñānābhyām, tad-viṣaya-abhimatasya tasya saṃvido ’py a-grāhya-grāhakasya ca samayasya śabdānām, tatra kasyacit samīhanityaṃ sattvam asattvaṃ vā syāt, apekṣyaahaṃ mama iti ca a-paśyato ’nunaya-pratighaa-buddhi-janmā buddhiṃ gamayet, pratibandhaviṣaye vartamānaḥ pratipādyasya viśeṣaity abhilapato ’-pūrva-artha-adhigamaan-anvaya-vyatirekaṃ viśvaṃ syāt, bhedaetad ghaṭayati, tatra pratyāsatti-nibandhanasāmānyaṃ nāma, teṣām a-saṃsargād anyasya ca -itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣaniścaya-ayogāt, ubhaya-bahir-bhūtasya kasyacid yogo yuktaḥ. tasya dvitīya-ātmasthūla-ākārasya pratyekaṃ parama-aṇuṣv -sannidhāv api middha-ādi-vipluta-dhiyo a-pratibaddha-svabhāvasya avinābhāva-niyamayogyāḥ sarva-padārthāḥ, icchāyā nirodhatasmān na jātau śabda-niveśanaṃ phalaa-nivṛttāv apy aparasya asya sarvasya -vacanaṃ nyāyyam, doṣa-abhāvād eva guṇatasya jvālā-prabhava-vyatirekeṇa a-sambhavatathā anyatra api svabhāva-bhāvī, viśeṣaanaikāntikāḥ. sādhya-itarayor ato niścayavyabhicāra ity eke. na, pakṣī-kṛta-viṣaye -vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye tataḥ karma-sambandha-asiddheḥ, a-vyavadhānaarthānāṃ svabhāvānāṃ vā darśana-pāṭavasvabhāvānām arthānāṃ vā darśana-pāṭavatad-bhāve ’bhūtasya paścād bhāva-niyamana evaṃ rāga-ādayaḥ, viparyāsa-abhāve na evaṃ rāga-ādayo viparyāsa-abhāve vikalpa-anukrame sati bhāvād asati ca kevalānām a-kriyā kartṛ-viśeṣa-pṛthag-bhāvasiddhaḥ, a-kāryatve ’-kāraṇāt sakṛd apy yady arthāv artha-antareṇa śliṣyato viśeṣatatra agnir ity eva na syāt, pratibandhana, dharmi-prakrame ’pi vastu-pratibandhaśakyate, antya-avasthāyāṃ pariṇāma-siddhir iti, a-pṛthak-siddheḥ sambandhaupadeśa-apekṣaṇa-a-viśeṣād anya-viśeṣakarma-nimittatve proktam. kiṃ ca, sthitypramāṇād anya-vyavaccheda-siddheḥ. sambandha-

abhāvāc ’bhāvasya sā sattā sādhyate katham ||191|| ’bhāvasya sā sattā sādhyate katham ||62|| abhāvasya sādhakaḥ ||22|| anupalambhaṃ ca asya abhāvasya, sādhana-abhāve ’saty api pratiyogini abhāvasya sādhanād iti cet. syād etat pradeśaabhāvasya sādhikā iṣṭā eva na punar liṅgatvena abhāvāt, a-tad-dharma-bhāvī ca katham anyadā api abhāvāt. a-niyame na ca bādhakaṃ pramāṇaṃ syāt abhāvāt, a-nirdiṣṭa-viṣayasya naño ’-prayogāt. so abhāvāt. a-bhinna-pratibhāsā dhīr na bhinneṣv iti abhāvāt. a-mūḍha-smṛti-saṃskārasya atītasya abhāvāt. a-sambandhāc ca jñāna-utpattāv api abhāvāt. ata eva asya a-saṃskāryatvāt prayoktā abhāvāt. atra api satsu upalambha-kāraṇeṣv iti abhāvāt. atha vā tasya eva sādhanasya yan na abhāvāt. adṛśyatve ’pi na tad-rūpaṃ jñānam iti abhāvāt. an-anvaya-vyatirekaṃ viśvaṃ syāt, bhedaabhāvāt, an-upalabhyatāyāṃ vā tad-darśana-āśrayā abhāvāt, anupalambhāc ca vyatireka iti saṃśayito abhāvāt. anupalambhāc ca vyatireka iti saṃśayito abhāvāt. anyac cet katham anya-bhāve tad asti. abhāvāt. anyatra anupalambhasya upalambhasya vā abhāvāt, anyasya ca vastu-dharmasya kasyacid aabhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt, a abhāvāt. api ca, nyāyam eva anupālayantaḥ paṇḍitā abhāvāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti abhāvāt. ayoniśo-manaskāram antareṇa doṣāṇām anabhāvāt. artha-ātmanaś ca sādhāraṇatvād anyaabhāvāt. arthaḥ punaḥ-pratipādanān na bhidyate. abhāvāt, arthakriyā-sādhanasya darśanāt, aabhāvāt. avasthā-nivṛtti-pravṛtti-bhedebhyo abhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata abhāvāt, uktaṃ yādṛśaṃ sāmānyam a-saṃsṛṣṭānām eka abhāvāt. upaplava-vāsanā-visandhi-doṣād aabhāvāt. ubhayor ekatra bhāve ca pratīti-sādhanaabhāvāt. eka-ātmanaś ca tat-pradeśa-vartiabhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ca ’bhāvāt. etāvān eva vijñāna-utpatter api kāraṇaabhāvāt. etena pipīlikā-utsaraṇa-matsya-vikāraabhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ na abhāvāt. evaṃ tarhi tadvān alam (94ʼbʼ) abhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu, abhāvāt, evaṃ-prakārānāṃ bhedānāṃ vacane ca abhāvāt. evaṃ-bhūtaḥ pathika-agnir jvālā-prabhava abhāvāt. evam anye ’pi svabhāva-hetavo yathāsvaṃ abhāvāt. evam eṣāṃ trayāṇāṃ rūpāṇām ekaikasya ’bhāvāt. kadācid bhaved iti cet. tathā śaṅkāyām ’bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyām abhāvāt kāraka-atiśaya-asiddheḥ, sarva-kārakaabhāvāt kāraṇānāṃ kārya-utpādana-niyama-abhāvāc ca abhāvāt kāraṇānāṃ kārya-utpādana-niyama-abhāvāc ca abhāvāt, kāraṇānāṃ kārya-vyabhicārāt. a-pravṛttiḥ ’bhāvāt. kāruṇikasya api niṣ-phala ārambho ’bhāvāt. kāruṇikasya api niṣ-phala ārambho ’abhāvāt. kārya-kāraṇatā-siddheḥ puṃsāṃ varṇaabhāvāt, kārya-dvaividhyaṃ ca – sahakāriabhāvāt. kāryasya ca sva-kāraṇam antareṇa bhāve abhāvāt. kiṃ ca, varṇā nirarthakāḥ santaḥ padaabhāvāt. kuto ’gny-abhāve dhūmo na asti ity abhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣām abhāvāt kṣaṇasya a-vivekāt. kārya-utpatti-viguṇaabhāvāc ca. anya-bhāvas tāvan na sādhanam. yatabhāvāc ca eko naisargiko ’nyas tu pauruṣeya iti abhāvāc ca karmaṇaḥ | (158b) na hy anityaṃ karma abhāvāc ca. tac ca tasya liṅgaṃ bhavati yena

abhāvāc SV_02511 SV_16207 SV_12904 VN_05105 PV_03032 SV_10313 V2_06602 NB_03071 SV_06415 V3_04001 SV_10720 V3_04204 V1_01001 HB_03810 SV_13829 SP_00015 VN_00516 SV_12516 V1_00310 V1_04113 HB_01007 SV_15029 V3_00903 SV_11510 VN_06011 V3_06107 SV_13902 SV_15828 SV_04002 SV_09715 V2_07601 NB_03027 V3_00712 V1_00601 SV_06503 SV_12221 SV_10706 V3_07001 SV_04806 SV_13826 SV_02426 HB_01517 SV_06603 SV_04006 SV_16203 SV_09220 VN_00407 V3_06107 V3_06301 SV_00312 V2_08409 HB_02313 SV_11117 SV_09121 V3_06310 V1_01312 V3_03302 SV_07805 VN_03122 SV_14216 VN_02308 SV_02502 SV_03502 SV_03305 HB_01010

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-saṃyoga-kārya-dravya-ādimatsu bhūta-ādiṣv apy evaṃ vikalpanāyāḥ sambhavāt. viśeṣaca vyāhartum a-śakyatvāt, gaty-antaravacanāt, punar-vacana-prasaṅge samaya-niyamasā apy abhiplavāt || artha-rūpatayā tattvena -abhāvāt kāraṇānāṃ kārya-utpādana-niyama-abhāvāt kāraṇānāṃ kārya-utpādana-niyamasandigdhā. vaktṛtva-sarvajñatvayor virodhasyāt. tasmān na vyatiriktaḥ. tad-anya-gatyrūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-āpannatvād iti. api ca, nāntarīyakatātasmāt taj-janana-svabhāvasya hetor -sambandha-abhidhāna-vyavasthā-a-parijñāne a-lakṣaṇam eka-saṅkhyā-vivakṣā, vyavacchedyaviṣaya-antarasya ca kasyacid vyañjaka-antaraatra lāghava-arthaṃ niveśitā || tad-bhāvaevaṃ pratītiḥ, anyasya tat-pratipatty-upāyaapy anya-pūrvakaṃ na sidhyati. adhyāpayitur na hy atra dṛṣṭānto ’sti, sādhana-antaraiti tad-anye ’pi tathā syuḥ, viśeṣa-hetvbhedo niśceyaḥ, bhāvānāṃ svabhāva-anyathātva-sthitau ca eṣāṃ samaya-āder apekṣaṇīyasya na abhidhānam, sambandha-niyamasamaṃ sarva-avasthāne ’pi iṣṭa-pratiniyama-abhyupagamayor an-abhyupagamayor vā vivādaeva abhāvāt. tan na viśiṣṭa-upalambhaāvaraṇa-vigamo vijñānaṃ vā gaty-antaratv avaśyaṃ tal-lakṣaṇas tasya lakṣaṇa-antara-ātmatā. anyathā anyatra api mā bhūt, viśeṣa-gatiḥ. asati tasmin sādhyena hetor anvaya-gatiḥ, asati tasmin sādhyena hetor anvayaiti. asati tasmin sādhyena hetor anvaya-siddhiḥ, tad-icchāyā vastuni vṛtti-niyamana ca tasya vyabhicāraḥ, tad-abhāve svabhāvatatra ca a-vastuni vastu-sāmarthyasādhayati. tasya anyathā a-sambhava-arthaḥ samarthas tad-anubhava-āptāv api tadarthaḥ samarthaḥ, tad-anubhava-āptāv api tadartha-antara-abhyupagame prayojanakārakā eva. upakārakasya gaty-antara-bhūtaṃ rūpaṃ na tat teṣām, tadānīṃ teṣām etat. tasmāt tat-svabhāvasya anyathātvavṛttir na viśeṣasya iti cet. na, bhedarūpaṃ katham arthānāṃ sāmānyam, tasya teṣv kvacic chaktau sarvas tathā syāt, viśeṣaeva nimittī-kartavyasya kasyacid rūpasya asya sāmarthyam. anyat tatra samartham, tad-sādguṇya-āder upalambha-pratyayasya eva sāmarthya-lakṣaṇatvāc ca bhāvasya. tad-apāyana, tad-abhāve bhavatas tadutpatti-niyamana, tad-abhāve bhavatas tadutpatti-niyamana, tad-abhāve bhavatas tadutpatti-niyama-an-uparodhiny uparodha-pratighātini ca tadkathañcid bhāve sambhavo ’bhāveṣu tathā -pratikṣepāt, ākāra-antara-saṃsarge tasya -bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter kva kena kiṃ pratibadhyate, prastāvasya eva tasya ca ekasya a-dṛṣṭa-ākāra-antarakaścit sādhana-arthaḥ pratīta-pratipādanaanyo ’nyasya vināśaḥ, atiprasaṅgāt. viśeṣasādhayitum iṣṭasya arthasya siddher vighātabhāvāt, tad-vyatiriktasya bhinnasya ca asad-artho ’pi, arthānāṃ saṃsarga-bhedaādi-khyāpana-arthaṃ bahu-vacanena. prayojanakṣaṇikeṣu bhāveṣv aparāpara-utpatter aikya-

abhāvāt abhāvāc ca. tan na tathā sāmānya-buddhau niveśaabhāvāc ca. tān api hi para-kriyā-darśanaabhāvāc ca. na eva vākye varṇāḥ santi, tad ekam abhāvāc ca. na ca idam adhikād bhidyata iti na abhāvāc ca na rūpiṇī | niḥ-svabhāvatayā a-vācyaṃ abhāvāc ca bhavej jñāpaka-asiddhiḥ. na iyatā tadabhāvāc ca bhavej jñāpaka-asiddhiḥ. na iyatā tadabhāvāc ca yaḥ sarvajñaḥ sa vaktā na bhavati ity abhāvāc ca vastuno na paramārthaḥ. kathaṃ tarhy a abhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya abhāvāc chabdānāṃ vastubhiḥ saha | na arthaabhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvād ’bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty abhāvāt. jñānaṃ punar a-liṅga-dharmaḥ. kathaṃ abhāvāt. tat-kāraṇāni teṣāṃ vyañjakāni syuḥ. abhāvāt tat-kārya-gatir yā apy anuvarṇyate | abhāvāt. tat-pratipattau ca satyām asad-vyavahāra abhāvāt. tat prathamo ’dhyetā kartā eva syāt. tad abhāvāt tat-sādhanatve ca nidarśana-anavasthāabhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, ekaabhāvāt tat-svabhāvasya paścād iva prāg api abhāvāt. tataḥ pratītir artheṣu sarvasya sarvadā abhāvāt. tato na pakṣasya hetor vā vacanaṃ abhāvāt. tato viśeṣa-pratipattir na syād iti abhāvāt. tatra avaśyam ekasya prāg-vacanaabhāvāt tatra kasyacid abhāva-a-pratipattiḥ, kiṃ abhāvāt. tatra na atiśaya-utpattir anityatāabhāvāt. tatra yadi śabda-ātmanāṃ mantrāṇāṃ abhāvāt. tathā ca dravya-guṇa-sāmānyānāṃ rūpaabhāvāt. tathā vaidharmye ’py anvaya-gatiḥ, asati abhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, abhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ. abhāvāt. tathā hy a-śakya-darśanam etat – yatra abhāvāt. tathā hy arthasya a-sambhave ’bhāvāt abhāvāt. tathābhūta-artha-darśana-dvāreṇa ayaṃ abhāvāt. tathāvidhasya tu tat-kriyā-pratibhāabhāvāt. tad ayam arthakriyā-arthī tad-aabhāvāt. tad ayam arthakriyā-arthī tad-aabhāvāt, tad-arthasya anyena sādhanāt, tadabhāvāt. tad etac chabdeṣv api tulyam. tatra api abhāvāt. tad eva hi syād a-bhinnasya bhāvāt, tadabhāvāt tad-dharmaṇas tathābhāvo ’ntya-avasthāabhāvāt. tad dhy eka-rūpaṃ sāmānyaṃ vā bhaved abhāvāt. tad-bhāva-adhyavasāyāt tathā-bhrāntyā abhāvāt. tad-bhāva-bhāvino ’-tad-viśiṣṭasya ca aabhāvāt, tad-bhāve ’bhāva-ayogāt. tad-bhāvaabhāvāt tan na bhūtam. etan-nivṛttau punar abhāvāt. tan na viśiṣṭa-upalambha-abhāvāt tatra abhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir abhāvāt. tasmāt samāna-jātīya-abhyāsa-jam ātmaabhāvāt. tasmāt sambandha-abhāva-pratīter na ayam abhāvāt. tasmād ayaṃ pramāṇa-antara-bala-utpanno abhāvāt. tasmād ayam a-śabda-saṃyojanam eva abhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ abhāvāt. tasmān na an-avayavam aneka-deśe yugapad abhāvāt. tasmān na pratijñāyāḥ sva-vacana-virodho abhāvāt tasya artha-antaratvena vastu-bhūtasya abhāvāt, tasya udbhāvanaṃ prativādino nigrahaabhāvāt, tasya eva ca punar bheda-virodhāt. tac abhāvāt. tasya sarvasya tat-kārya-kāraṇatayā abhāvāt tu saṅketa-bhedo na syāt. tad apy asty eva. abhāvāt. te ’ntyāḥ samarthāḥ kiṃ na janayanti iti

abhāvāt SV_15503 VN_00310 SV_12919 PV_03456 SV_11726 V3_01506 V1_02203 V3_06412 SV_09004 VN_02609 HB_03517 SV_15108 VN_01402 SV_11805 SV_05108 V3_02508 V2_08508 SV_03514 SV_05809 HB_02406 SV_08824 SV_07316 V2_06910 V1_01309 SV_04914 SV_02416 VN_02907 HB_00703 V1_00602 V2_06908 V3_04511 SV_15425 V3_00110 V2_07815 SV_09918 SV_01604 V2_09902 SV_02606 V1_00509 SV_06704 SV_13505 SV_01604 V2_09902 VN_04511 V3_10707 SV_03623 SV_02810 V3_08104 SV_03303 VN_06102 V2_08403 VN_01315 SV_00309 VN_01519 V1_04003 V3_00704 V2_09706 V3_04207 HB_00705 SV_01221 V2_09507 VN_04707 SV_01523 SV_07407 NB_03019

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śabdānām etat syād eka-nivṛttau gaty-antarakrama-yogena vyāptaṃ siddham, prakāra-antaravibhāvyante. a-kramāyāṃ buddhau paurvāparyate ’pi syur āturāḥ || viṣaya-indriya-sampātaapi syāt. na anumānāt pratipattir liṅgana sambhavati, anyatara-artha-antara-bhāvasukha-ādīnāṃ tat-sannidhāna-abhāve ’nupalabdheḥ, na asti iha śiṃśapā vṛkṣasvarūpasya vā a-tad-bhāvinaḥ sva-niyatasya iti vaktavyaṃ jaḍasya pratipattau vicāraapi prayogaḥ, abhyupagame sati viśeṣana evam iti vivecanīyasya rūpa-bhedasya iti ca vyapadeśo na sidhyati sambandhatasya asiddhau tat-kāryasya eva jñānasya iti cet, vikalpānām artha-pratibandha-niyamaa-śakyam etat. kasmāt. hetor viśeṣeṇa anvayasiddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy tu svalakṣaṇe sāmānya-lakṣaṇam a-vācyam śrutir janayanty api tad-anya-parihāra-aṅgaiti cet, na, a-tad-bhāvinaḥ sakṛd api tato sāmānyavān na sāmānyaṃ bheda-vat sambandhajanya eva syāt. tad-dhetoḥ svabhāvasya prāgsandehād bahuṣu darśane ca, ekatra draṣṭur a-svābhāvikatvāt, samaya-a-darśane syāt. evaṃ tarhy anvayinaḥ kasyacid arthasya ya eva tarhi kṛtakaḥ, sa eva anityo bhedaparājayo ’bhyupagama-mātreṇa vastu-siddher pramāṇam antareṇa evaṃ pratīter nimitta-abhāvāt. tathā hy arthasya a-sambhave pratipādaka iti, na, svabhāvataḥ pratipatter ubhayor ekatra bhāve ca pratīti-sādhanavyudasyamānaṃ syāt kevalam. nairātmye tad ayuktam, anumāna-viṣaye vācaḥ prāmāṇyaatra kaścid dhetoḥ svabhāva-pravibhāgaḥ. tadatra kaścid dhetoḥ svabhāva-pravibhāgaḥ. tad-pratyakṣa-svabhāva-abhāvāt, bhrānti-nimitta-pratyakṣa-svabhāva-abhāvāt. bhrānti-nimittasarva-ākāra-siddhiḥ, tad-anyasya asiddhasya iti. nivṛtter vā asya asad iti kutaḥ, niyama-śabda-niveśana-vaiphalyāt, eka-artha-niyogaadṛśyāyāṃ tato ’-pratipatter liṅgapratyakṣāṇāṃ śabdānām a-pratyakṣa-svabhāvapratyakṣāṇāṃ śabdānām a-pratyakṣa-svabhāvapunar yuktam, strī-śūdrāṇām ubhaya-pratīter -sarvajñatvayor dvividhasya api virodhasya utsannam idānīm eka-vacanam eka-śakter -viṣayaṃ bhavati, samāropa-viṣaye tasya hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid puruṣa-icchā-vaśāt pravṛttasya pratibandhavitaṇḍā pratyukta-abhyupagama-abhāve vivādaan-āyatta-rūpāṇāṃ saha-bhāva-niyamasyāt, tato ’rtha-antaraṃ vā anya-vikalpaan-āyatta-rūpāṇāṃ saha-bhāva-niyamasādhana-vaiphalyaṃ ca, sādhyasya kasyacid svabhāva-viveke yuktam, pratibandha-kāraṇa-abhāve vivakṣita-itarayor āsatti-viprakarṣaan-āśvāsa-prasaṅga iti cet, na, yathokte sa eva cet, tathā eva upalabhyeta, viśeṣaapi tad ucyamānaṃ plavata eva, upayogaatiprasaṅgaḥ, anyatra apy abhāva-niyamaatiprasaṅgaḥ, anyatra apy abhāva-niyamatad-anvākhyāna-yatnaṃ vā, guṇa-atiśayaa-sambhava-anumāne ca bādhaka-hetv-niścayo vā. tasyā a-vibhāgāyās teṣu viśeṣatan-niṣpattāv a-niṣpannasya tat-svabhāvatva-

abhāvāt abhāvāt. te tv an-arthakā api syur iti na iṣṭaabhāvāt. tena vyāpaka-dharma-anupalabdhir aabhāvāt. teṣāṃ tat-kṛtaḥ pada-vākya-bhedānāṃ bhedo abhāvāt teṣāṃ tad-udbhavam | na udeti duḥkham iti abhāvāt, dṛṣṭānta-asiddheś ca, tatra apy abhāvāt. dvayor hi tathābhāva-sambhave ’nyatara’bhāvāt. na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ abhāvāt, na asti iha dhūmo ’n-agner iti. abhāvāt, na kaścid viśeṣa iti. dadhi khādeti abhāvāt. na ca nitya-sāmānya-upadarśanena tadabhāvāt. na bādhāyāṃ samartha iti cet, yady evaṃ abhāvāt. na yādṛśo ’sya a-janakas tādṛśa eva abhāvāt. na hi kārya-kāraṇa-bhāvād anyo vastuabhāvāt. na hi tatra śabda-rūpam artho vā liṅgaṃ abhāvāt. na hi vikalpā yathārtham eva jāyante. abhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na abhāvāt. nanv araṇi-nirmathana-ādiṣv asaty apy abhāvāt. nanu ca dharma-dharmiṇor a-bhede bhede abhāvāt paramārthatas tad-vyatirekiṣu padārtheṣu ’bhāvāt. paraspara-apekṣayā janya-janaka-svabhāva abhāvāt parasparaṃ ghaṭa-ādi-vad ity uktam. api abhāvāt paścāc ca tato bhāvāt. nityaṃ tatabhāvāt, punar darśane ca bhāvāt, viśeṣa-antara’bhāvāt. puruṣa-icchāto ’rthānāṃ svabhāva-aabhāvāt prakṛti-bhinneṣv artheṣu tad eva idam iti abhāvāt. pratijñā-artha-eka-deśo hetuḥ syāt. na abhāvāt prativādinā doṣasya a-pratipāditatvāt. abhāvāt, pratītau vā liṅgasya vaiyarthyāt. svayam ’bhāvāt pratyakṣe ’pi pramāṇatā | pratibaddhaabhāvāt pradīpād iva rūpe. tad-bhāva-abhāvayor abhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśaya’bhāvāt prāṇa-ādayas tan-nirasanā na ātmaabhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ syāt, abhāvāt phalasya api na asti ity a-samānam. nanv abhāvāt phalasya api na asti ity a-samānam. sā abhāvāt, bādhaka-abhāvād bhrānty-asiddheḥ. abhāvāt, bādhaka-abhāvād bhrānty-asiddheḥ. abhāvāt. bhāve vā a-tat-svabhāvatvam. na hi yo abhāvāt. bhāve vā sa eva avyabhicāro ’nupalabdher abhāvāt, bhinna-svabhāvānāṃ pṛthaṅ niyoge ca abhāvāt. bhedavatyāś ca ānupūrvyā abhāve varṇaabhāvāt, bhrānti-nimitta-abhāvāt, bādhaka-abhāvād abhāvāt. bhrānti-nimitta-abhāvāt, bādhaka-abhāvād abhāvāt. yaḥ khalu ubhayaṃ vetti śabdam apaśabdaṃ abhāvāt, yaḥ sarvajñaḥ, sa vaktā na bhavati iti abhāvāt. yatnaś ca vyarthaḥ. vastv-a-bhedād abhāvāt. yatra hy asya samāropo yathā sthiraḥ saabhāvāt, yathā – prayatnānantarīyako ’nityatvād abhāvāt, yathā ekaṃ kvacid eka-vacanena khyāpyate abhāvāt. yadā tarhy abhyupagamya vādaṃ abhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi abhāvāt. yadi tat tad eva, tasya avasthānāṃ na abhāvāt. yadi tadutpatteḥ kāryaṃ gamakam, abhāvāt. yasya kasyacid atiśayasya tatra abhāvāt. rūpa-ālokayos tu taj-jñāna-utpādanaabhāvāt. vastu-svabhāvatve ca punar vivakṣā’bhāvāt. viruddhāvyabhicāry-a-vacanam iti cet, abhāvāt. viśeṣe ca uktam. anyac cet, katham anyaabhāvāt. viṣaya-upadarśanam upayogaś cet, tena abhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛttaabhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛttaabhāvāt. veda-rakṣa-ādikaṃ ca a-prayojanam eva aabhāvāt, vairāgya-a-dṛṣṭeḥ, a-dṛṣṭena ca bādhyaabhāvāt. vyakter yadi indriya-saṃskāro yadi na abhāvāt. vyabhicāra-sambhavāc ca. kārya-hetoḥ

abhāvāt SV_14619 NB_02020 SV_02308 V2_08703 SV_12909 SV_03219 SV_17213 HB_03705 SV_06409 V1_00401 V3_00308 HB_01510 SV_13019 V3_05103 SV_01525 V2_09807 SV_01518 VN_01008 SV_17221 VN_00513 SV_00606 VN_06702 HB_03307 SV_01724 SV_06528 SV_02512 HB_03306 V1_00909 V3_05807 VN_00917 SV_08601 PV_03374 SV_08315 SV_07903 SV_09004 V1_03607 PV_03332 V1_03609 SV_01904 VN_02802 SV_11628 V2_06513 SV_10306 SV_16123 SV_12417 V3_06605 V2_06907 VN_02121 V3_07606 SV_00511 V2_06005 SV_00910 V3_10911 SV_11604 SV_09015 PV_03391 SV_10303 V2_06510 SV_10309 V2_06515 V1_01605 V3_10804 SV_00112 V3_04304 HB_00106

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eva. niḥ-svabhāvasya kvacid vyāpāre samāveśatad-a-pratibaddhasya tad-avyabhicāra-niyamataj-janyo ’sya svabhāvaḥ, anyathā sakṛd apy taj-janyo ’sya svabhāvaḥ, anyathā sakṛd apy ’-sakala-vākya-gatir na syāt, ekasya śakalana vācya-bhedo ’sti. nanu ca vācya-viśeṣa-niyamaḥ kathaṃ vijñeyaḥ, svabhāva-bhedasya -pratiyogiṣv api śaṅkām utpādayati, viśeṣana hy anyonyasya bhedo bhavati, sambandhapitṛtva-vat. adṛśya-anupalambhe ’pi nimitta-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama-eka-svabhāveṣu bhāveṣu, svabhāva-anyathātvaanyonya-atiśaya-utpatteḥ. vyavadhāne tu hetv-yogyatā-sahakāritvāt teṣām. vyavadhāne hetv-bhāva-asiddheḥ, rāga-ādy-avyabhicāri-kāryapuruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣapuruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa’sad-vyavahāra-viṣaya iti vaktavyam, viśeṣayatra api pratibandhas tad-abhidhāna-niyama’yam asad-vyavahāraḥ, anyasya tan-nimittasya -asiddhir uktā, yathā na atra śiṃśapā vṛkṣaiti sukha-ādīnām utpatti-vināśa-abhyupagamapradarśane dṛṣṭānte ’pi pramāṇa-antarabhāvāt tad-anyena api bhavitavyam iti niyamaanyonya-artha-parihāreṇa eka-viṣayayor vṛttyca. tan na tathā sāmānya-buddhau niveśaiti, tad-eka-upalabdheḥ kvacid apy anyatra kṛte ca buddhi-janmany abhilāpa-smṛty-antaravyavahārasya tan-mātra-siddhyā, viśeṣaabhyupagantavyo na vā kvacid viśeṣayad anekatra eka-ākāram iti na tad-viṣayasya tadvatī katham || na arthād bhāvas tadā ’sti. ye viśeṣās teṣāṃ saha-sthiti-niyamavyaṅgya-vyañjaka-bhāvasya tatra ekasya api kasyacit tad-rūpa-abhāvasya ||40|| ity antara-ślokau. tadā anya-saṃvido -grāhya-grāhaka-lakṣaṇā | tadā anya-saṃvido -ākārā utpadyate, teṣām anyasya saṃvedyasya anyathā artha-antarasya tad-anubandha-niyamaa-sarvagatve bhāvāt pratijñā-lakṣaṇasya ca paśyāmaḥ, yena asāv āśrayaḥ. kṛtasya karaṇaiti. pratyakṣe ’py arthe phalasya ānantaryaiti, pratyakṣe ’py arthe phalasya ānantarya-vat ||307|| sati indhane dāha-vṛtter asaty tad-rahitā ity api tat-sambhava-virodhakṣaṇikatā tasya iṣṭā syāt. tattve viśeṣaiva rūpe. tan na ayaṃ doṣaḥ pratibandhakevalaṃ hetvābhāsād bhūta-pratipatter nir-upākhye ’pi syāt. nir-upākhyasya vā. a-viruddhasya vidhau saha-bhāva-virodhavā. a-viruddhasya api saha-bhāva-virodha-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojanautpanna-utpannāś ca bhāvāḥ sthita-sambandhana dhī-dhvanī | bheda-saṃhāra-vādasya tada-vyatirekitvaṃ hetu-bheda-anumā bhavet || yathā uktaṃ prāk. yo ’pi jñāpakasya liṅgasya iti śakyante ’dhyavasātum. yo ’pi jñāpaka-alarka-viṣa-vikāra-vat. tad-bhāve virodha-alarka-viṣa-vikāra-vat. tad-bhāva-virodha’pi hi liṅge ’siddhayā buddhyā sambandha-mātreṇa, kiṃ tarhi vyatirekād api. taddharmī, avayave samudāya-upacārāt. prayojana||33|| pakṣo dharmī. prayojanadharmī, avayave samudāya-upacārāt. prayojana-

abhāvād abhāvāt. vyāpāra iti hi tathābhūta-svabhāvaabhāvāt. sa ca pratibandhaḥ sādhye ’rthe liṅgasya. abhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. abhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. abhāvāt, sakala-śrutir na vā kasyacit. samastaabhāvāt saṅketa-bhedo ’py ayukto dvayor ekaabhāvāt, sati vā pratyakṣasya svayaṃ pratītiabhāvāt. sati vā viśeṣe sa eva hetu-lakṣaṇam. abhāvāt. sati vā sa kārya-kāraṇa-bhāva iti rūpaṃ abhāvāt sad-vyavahāra-pratiṣedhaḥ, a-jananaabhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ abhāvāt samartha-a-samartha-svabhāvayoḥ kriyā-aabhāvāt samartha-kṣaṇa-antara-an-utpatter jñānaabhāvāt samartha-kṣaṇa-antara-an-utpatter jñānaabhāvāt, sambhave ’pi viśeṣāṇāṃ draṣṭum aabhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇaabhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇasya abhāvāt. sarva-pramāṇa-nivṛttir anupalabdhiḥ. sā abhāvāt, sarva-śabdaiḥ karaṇānām abhidhānaabhāvāt. sarva-sāmarthya-viveko nimittam iti cet, abhāvāt. sarvatra ca asyām abhāva-sādhanyām abhāvāt sarvasya tad-ātmakasya na utpatti-vināśāv abhāvāt sā eva tad-anya-bhāva-upalabdhiḥ sādhyaabhāvāt sādhanasya sādhya-vyabhicāra-āśaṅkā syāt. abhāvāt sāmānādhikaraṇya-ādir na syāt. na ca vastv abhāvāt sāmānyam anyat. sati vā tasya api svaabhāvāt. sāmānyena pradarśane dṛṣṭānte ’pi abhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ ca abhāvāt. siddhena anupalambha-ātmanā asattvena abhāvāt. so ’nyatra api tathāvidhe ’-viśiṣṭa iti abhāvāt sthitir a-sthitir vā. yat punar etad abhāvāt syāt tathā anubhave ’pi saḥ | ākāraḥ sa abhāvāt syād apāyaḥ. na ca te janakā iṣṭāḥ. abhāvāt. sva-pratipattyā apara-pratipatti-hetur abhāvāt, svarūpasya vā a-tad-bhāvinaḥ sva’bhāvāt svasaṃvit phalam iṣyate | (41ab) yeṣāṃ ’bhāvāt svasaṃvit phalam iṣyate || yadi bāhyo abhāvāt svasaṃvedanaṃ phalam, tat-svabhāvatvād abhāvāt svātantryaṃ bhāvasya syāt. atas tadabhāvāt, hetutvam a-sarvagatve prayuktaṃ na abhāvād a-kārakasya ca anapekṣatvāt. vyaktir abhāvād a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ. abhāvād a-tat-phala-sādharmyād viparyasto abhāvād a-dṛṣṭa-indhano ’pi dahano na an-indhanas abhāvād a-nirṇayaḥ. na ca atyakṣa-svabhāveṣv abhāvād a-pūrva-bhāvinaḥ paścād apy abhāvaabhāvād a-pratipādaka iti, na, svabhāvataḥ abhāvād a-pratipādakasya jayo ’pi na asty eva. na abhāvād a-pratiṣedha-viṣayatā iti cet, tat kim abhāvād a-pratiṣedhaḥ. viruddhasya apy abhāvād a-pratiṣedhaḥ. viruddhasya apy abhāvād a-vyāhāra iti cet. na, parārthatvāt. na abhāvād a-vyāhāra iti cet, na, parārthatvāt. na abhāvād a-sambandhino ’-vācyāḥ syuḥ. tatra apy abhāvād a-sambhavaḥ ||184|| so ’yam ahrīkaḥ abhāvād akṣa-buddhīnāṃ satsv apy anyeṣu hetuṣu | abhāvād atīndriyaḥ pratikṣipyate ’rthaḥ svabhāvaabhāvād atīndriyaḥ pratikṣipyate ’rthaḥ svabhāvaabhāvād atra anupalabdhi-mātram a-pramāṇam. bhāve abhāvād atra anupalabdhi-mātram a-pramāṇam. bhāve abhāvād an-anumānam. tasmāt pratyakṣā iyam anabhāvād an-anya-upanaya iti cet, tulyā vṛtti-tatabhāvād an-upacāra iti cet. na, sarva-dharmiabhāvād an-upacāra iti cet, na, sarva-dharmiabhāvād an-upacāra iti cet, na, sarva-dharmi-

abhāvād SV_04326 V3_11401 SV_07520 SV_14609 SV_12527 SV_06808 V3_06208 SV_09216 SV_15020 SV_09011 V3_12011 VN_00207 VN_00417 SV_05219 HB_00209 SV_03517 V3_09003 V2_06111 NB_02039 SV_12709 V2_04504 PV_03088 V2_06106 SV_10006 V2_08208 SV_17224 SV_11518 SV_00710 V3_08306 SV_10024 NB_02032 VN_04920 V2_06209 NB_02033 SV_15218 SV_02223 V2_08611 PV_03517 SV_06718 VN_05114 V3_05901 PV_02244 PV_04035 SV_09608 PV_03148 SV_14115 V3_06304 VN_03116 SV_09017 PV_03273 VN_01214 SV_01604 V2_09903 PV_02273 SV_05001 V3_06504 NB_03073 SV_00514 V2_06006 V3_00605 HB_02008 HB_00605 SV_08319 SV_12715 SV_07818

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a-doṣa iti cet. na, niṣpannasya pāratantryasaṃhatānām a-saṃhata-para-upakāra-niyamapaśyet. tac ca sataḥ | an-anyatve ’nvaya-viveke ca na paryudāsaḥ. tad evaṃ vyatirekaāgatam ity ekasya upadeṣṭuḥ prabandhena ekaṃ kāryaṃ kurvanti teṣāṃ tatra viśeṣana evam abhāvaḥ. na sva-viṣaya-jñānakathaṃ svabhāva-bheda iti. tatra api. rūpa-vyaktayaś ca niyamena eva niyama-kāraṇasvabhāvo ’nyatra na asti iti. pravṛttyprakṛta-gamanāt. anyathā vyavacchedyabādhaka-pramāṇa-an-upadarśane virodha-svabhāvasya bhāve tad-bhāva-niyamatāsām abhāve ’pi tad-bhāvāt, asati sāmānye -asiddheḥ, a-vyāpakasya vā nivṛttau nivṛttyna syāt. uktam atra śabdānāṃ svātantryaa-pratibaddha-svabhāvasya avinābhāva-niyama-gamaka ucyate, yathā – na agnir atra dhūma-anupalabdhir yathā – na atra dhūmo vahnybhavati teṣām a-viśeṣe ’pi pada-vākya-antare nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣaiti cet tat kuto matam | dṛśyasya darśana-sāmarthyāni dhūma-kāraṇāni santi dhūmavyavasyanti, na prāk, darśane ’pi pāṭavavyavasyanti, na prāk, darśane ’pi pāṭavatu na vivakṣā na saṅketaḥ kasyacid abhiprāyaa-doṣa iti cet. na, tad-vacane prayojana-pariṇāma-pratyayasya anyasya apekṣaṇīyasya -pariṇāma-pratyayasya anyasya apekṣaṇīyasya tathā anyatra api svabhāva-bhāvī viśeṣa-sāmarthyāni dhūma-kāraṇāni santi dhūmaprapañca-kathāyāṃ tu na kaścid doṣo niyamaveditavyā, yathā – na atra śiṃśapā vṛkṣaanupalabdhir yathā – na atra śiṃśapā, vṛkṣa’sti. a-sambhave ca vijātīyasya gaty-antarana kadācin na bhavet, tad-bhāve vaikalyana kadācin na bhavet, tad-bhāve vaikalyayeṣāṃ na arthasya sannidhiḥ | sañcāra-kāraṇabahuṣv api pratibandhuṃ samarthaḥ. prayojana-doṣa iti saṅgraha-vacanaṃ nyāyyam, doṣa||45|| na hi bhāvānāṃ sva-viṣaya-jñāna-āder api darśanāt | doṣavaty api sad-bhāvād atha sammatam || tad eva artha-antaranir-upākhye ’pi syāt. nir-upākhyasya na īkṣaṇaṃ netra-gocare | pratibhāsa-dvayaapi ca, ātyantikasya kasyacit svabhāvasya syāt. abhāva ity api bhāva-pratiṣedhaḥ. tad virodha-udbhāvanaṃ parājita-parājayaekam ākāraṃ pratiniyatam a-paśyan vibhāgapratyuktā a-kārya-kāraṇe | grāhya-grāhakatāca eka-ātmani. anyathā bheda-a-bheda-lakṣaṇa-abhāvāt, bhrānti-nimitta-abhāvāt, bādhaka-abhāvāt. bhrānti-nimitta-abhāvāt, bādhakaudbhavaḥ karma-dehayoḥ sthitayor api || eka-balāt tu tathā jñāne na virodhaḥ. nimittakvacid a-vikala-kāraṇasya bhavato ’nya-bhāve a-vikala-kāraṇasya bhavato ’nya-bhāve hy a-paryanta-kāraṇasya bhavato ’nya-bhāve hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato eva sahakāriṇāṃ sahakāritvam, yena tad’pi hetuḥ. hetu-svabhāve ’nvaya-vyabhicārasyāt. na ca bhavati. ata eka-apāye phalavarṇebhyo yasya apauruṣeyatvaṃ sādhyeta. tadapi vyaktiṃ vyāpiny ekatra vyaktyā bheda-

abhāvād abhāvād an-upādhitvam, na a-niṣpannasya svarūpaabhāvād anaikāntika eva ity a-viruddhaḥ. ko hy abhāvād anyatve ’py an-apāśrayāt ||151|| na abhāvād anvayo ’pi na syāt, tasya eka-svabhāvaabhāvād apara-pūrvakam ity ucyate. prāg eva yathā abhāvād apārthikā viśeṣa-codanā iti sakṛt abhāvād abhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api abhāvād abhāvasya śabdā rūpa-abhidhāyinaḥ | na abhāvād ayuktam iti cet. a-vitatha-vyakti-niyame abhāvād arthinaḥ. tasmāt tan na ubhaya-rūpam ity abhāvād avadhāraṇasya kiṃ phalaṃ syāt. anabhāvād asya viparyaye vṛtter a-darśane ’pi san abhāvād ārabdha-artha-asiddheḥ, vastutaḥ kāryasya ’bhāvād itarathā ca bhāvāt. na eṣa doṣaḥ. yathā abhāvād ity anvaya-vyatirekābhyāṃ niścitābhyāṃ abhāvād iti. api ca, yeṣāṃ vastu-vaśā vāco na abhāvād iti. asiddha-jñāpana-aṅgasya jñāpanaṃ abhāvād iti. kāraṇa-anupalabdhir abhāvaṃ gamayati. abhāvād iti. kāraṇa-viruddha-upalabdhir yathā – ’bhāvād iti cet. na, teṣām a-viśeṣa-asiddheḥ. aabhāvād iti cet, na, pravṛtti-bhedāt. artho hi abhāvād iti cet sā a-pramāṇatā || tasmāt svaabhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt abhāvād iti tad-vaśena paścād vyavasthāpyate, abhāvād iti tad-vaśena paścād vyavasthāpyate, abhāvād iti na niyamo na taj-jñānam. svabhāvaabhāvād iti nirloṭhitam etat. sarvatra ca jāty-aabhāvād iti. pūrva-sajāti-mātra-hetutvāc chaktiabhāvād iti. pūrva-sva-jāti-mātra-hetutvāc chaktiabhāvād iti. yā kācid bhāva-viṣayā dvidhā eva abhāvād iti. vyāpaka-anupalabdhir yathā – na abhāvād iti. śabda-arthayoḥ punar-vacanaṃ abhāvād iti. sarvatra ca asyām abhāva-vyavahāraabhāvād iti. svabhāva-viruddha-upalabdhir yathā abhāvād iṣṭa-artha-siddhes tat-sādhanatvāc ca abhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, abhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, abhāvād utsīded artha-cintanam || ātmani jñānaabhāvād eva a-pravartanam iti cet. uktaṃ abhāvād eva guṇa-abhāvāt, evaṃ-prakārānāṃ abhāvād evaṃ bhavati idaṃ na upalabha iti yato abhāvād guṇavaty api || anyatra ātmīyatāyāṃ vā abhāvād deha-an-āptau na sidhyati | vācyaṃ śūnyaṃ abhāvād na pratiṣedha-viṣayatā iti cet. tat kim abhāvād buddher bhedaś ca dur-labhaḥ || samavāyaabhāvād bhavatā dhvaninā an-ātyantikena abhāvād bhavati iti bhāvān na bhavati iti hetuabhāvād bhasmī-kṛta-prajvalana-vat. ye tu kecid abhāvād bhāvānāṃ katham a-saṃsṛṣṭa-anyaabhāvād bhāve ’nyatra api sā bhavet || tasmāt ta abhāvād bheda-a-bhedayor a-vyavasthā syāt abhāvād bhrānty-asiddheḥ. puruṣeṣu viśeṣaabhāvād bhrānty-asiddheḥ. puruṣeṣu viśeṣaabhāvād vinā bījaṃ na aṅkurasya iva janmanaḥ | aabhāvād vibhramo ’yukta iti cet. ta eva bhāvās ’bhāvād virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. ’bhāvād virodha-gatiḥ. śīta-uṣṇa-sparśa-vat. ’bhāvād virodha-gatiḥ. sa ca anupalabdheḥ. ’bhāvād virodha-gatiḥ. sa ca anupalabdheḥ. ’bhāvād virodhaḥ, paraspara-parihāra-sthitaabhāvād viśeṣa-utpattāv a-sahakāriṇaḥ syuḥ, kiṃ abhāvād viśeṣaṇaṃ lakṣaṇe tan-mātra-anvayena para abhāvād viśeṣebhyas tad-udbhavaḥ ||165|| tatabhāvād veda-a-viśiṣṭa-varṇa-apauruṣeyatvam api abhāvād vyaktā eva sarvatra iti vyakti-śūnyeṣv

abhāvād VN_05112 PV_02029 SV_01916 SV_09405 V3_07201 V2_06802 VN_01002 SV_14804 PV_02265 SV_02216 V2_08604 PV_04081 SV_17116 V2_07111 SV_09420 V3_07302 SV_10113 VN_04111 HB_03605 V2_06814 HB_03902 SV_01922 V3_05104 PV_03100 V2_09414 SV_01214 SV_01218 V2_09503 V2_06012 PV_04012 SV_00520 SV_02407 SV_09606 V3_07605 V2_08513 SV_02211 PV_03257 SV_07109 SV_05309 PV_03163 PV_03418 SV_05219 SP_00008 PV_04229 V2_05505 SV_05420 SV_02203 V2_08506 VN_00604 PV_03533 SV_17514 SV_10411 SV_17328 V1_01612 SV_01913 V3_12305 PV_02230 SV_07112 SV_01904 V3_06103 HB_00510 VN_00409 HB_00811 SV_15402 V3_11806

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punar-vacanasya a-doṣatvāt pratīta-pratyayaca parokṣa-artha-jñānaṃ tat sādhanasya ca | saṃśayaḥ syāt. kevalaṃ tu bhāva-niścaya-viśeṣasya kasyacit sattā-mātre virodha-viśeṣasya kasyacit sattā-mātre virodhapauruṣeyaḥ. anyathā api nāntarīyakatāta eva sarva-viṣayasya asad-vyavahārasya na pratibhāsate tasya kiñcij jñānam. taddīkṣā-ādy-anantaram | atha buddhes tadā anyādṛśād api tādṛśo bhāve tac-chakti-niyamaapi tādṛśa-udbhave tac-chakti-niyamakiṃ tan na śakyate | kasmād dhetv-anvaya-artha-niyamo na yuktaḥ. anyathā a-sambhavaatra na sambhavaḥ ||44|| anyathā a-sambhava-ādi-śabda-vācyasya eva arthasya kvacid -ādi-śabda-vācyasya eva kasyacid arthasya api tulyatvāt. tad etat pratipattuḥ pramāṇasādhya-siddhy-upayogino ’bhidheyasya ity a-prayogaḥ. tasmāt sva-sādhya-bhāvaiti. sā api tatra pratibaddhā bhāvasator apy a-gamakatva-darśanāt. tena bhāvaeka-sad-bhāve ’nyasya prasiddhy-artham, tadvā sati vyavadhāne ’nyasya utpitsoḥ kāraṇago-pālam a-saṃvṛteḥ || etāvan niścaya-phalam gamyate ||68|| iti saṅgraha-ślokaḥ. nanu tadyato ’sya vyāvṛttam iti bhavati. nanu tadvivakṣita-a-śeṣa-pakṣī-karaṇe hetoḥ sādhya-vyatirikta-pakṣī-karaṇe hetoḥ sādhyatatra apy an-ubhayasya a-pratibandhāt tad-kalpitaiḥ | prasaṅgo dvaya-sambandhād ekavā. tatra an-ubhayasya a-pratibandhāt tad’py anyatra anyathā-dṛṣṭeḥ, kvacin nityatva-vastuno ’-paryudāsena vyatireka-mātrasya -vastuno ’-paryudāsena vyatireka-mātrasya iti cet, na, tatra api tulyatvāt – taditi cet. na, tatra api tulyatvāt. tad-jñānaṃ niyamād akṣa-cetasaḥ | sukha-ādy-āśrayasya sambhavati, tasya a-janyatvāt tadkuvindaḥ paṭaṃ karoti praty ekam. vemaśrutiḥ | bāhya-śakti-vyavaccheda-niṣṭhā-avabhāsataḥ | taṃ vyanakti iti kathyeta tadtatra jñāne sāmarthya-gatiḥ, pratyekaṃ tāsām bhāva ekatra vartamāno ’nya-niḥ-spṛhaḥ | tad|| tābhyāṃ sa dharmī sambaddhaḥ khyāty||20|| tābhyāṃ sa dharmī sambaddhaḥ khyāty-grāhiṇīṣu svalakṣaṇa-pratibhāsaḥ, tadanupalabdhaṃ yad upalabhyate. tatra ekaanupalabdhaṃ yad upalabhyate, tatra ekaartheṣu tad-bhāva sthāpanāya nānā-eka-ātmatato na artha-antare gatiḥ || nānā-eka-śaktyvācyānāṃ svabhāvaḥ. na apy eṣāṃ kāryam. tadavyabhicārāt. ayam eva hetur hetu-vyāpakayor vidhi-pratiṣedha-viśuddhau nāntarīyakatva-mātra-nibandhanatvāc ca a-tattvasya. vastviti. nanu ca nitya-anitya-artha-kāryatvaabhāvaṃ bhāvam icchati, yathā vyatirekaeva iti dṛṣṭāv api na hīyate | samavāya-ādyna jananād iti. tad ayuktam. tasya tad-abhāvāt svātantryaṃ bhāvasya syāt. atas taditi bhavati, tata eva anya-abhāva-gatiḥ, tadasiddheḥ. an-uddiṣṭa-viṣayaṃ punaḥ sādhyapiṇḍa-kharjūrasya deśa-antareṣu mātṛ-vivāhatat-svabhāvatayā tad-anvaya-siddhau tadhetu-vipakṣeṇa sādhya-vipakṣasya vyāptis tadprāṇa-ādy-abhāvo nairātmyaṃ vyāpnuyāt. tad-

abhāve abhāvād dhetv-ādi-bāhulyaṃ vacana-bāhulyaṃ ca abhāvān na asty anuṣṭhānam iti kecit pracakṣate || abhāvān na asti ity ucyate. yadā punar dṛṣṭāntena abhāvān na iha sattā-sādhana-pratiṣedhaḥ. kiṃ tu abhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu abhāvān na para-ātmanaḥ pratipattir arthasya. na abhāvān na sambhavanti, yatas tebhyo vyavasthā abhāvān na sidhyaty a-vācyatā-lakṣaṇam arthaabhāvān na syuḥ sandhīyate malaiḥ || buddhes abhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ abhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ abhāvān nanu doṣas tayor ayam || uttara-avayavaabhāvān nānā-śakteḥ svayaṃ dhvaneḥ | avaśyaṃ abhāvān nānā-śakteḥ svayaṃ dhvaneḥ | avaśyaṃ abhāvān nir-viśeṣaṇā eva sā. katham abhāvo jñeyaabhāvān nir-viśeṣaṇā eva sā. katham abhāvo jñeyaabhāvān nivṛttaṃ sattvam anupalabdhi-lakṣaṇaṃ sva abhāvān niṣ-prayojanatvāc ca iti. prakāra-viśeṣaabhāvābhyām anyathā api bhavan dharmiṇi hetur na abhāvābhyāṃ kāryatāṃ na atipatati, tan-mātraabhāvābhyāṃ gamaka iti jñāpana-arthaṃ niścitaabhāve ’-sambhavāt. hetu-svabhāva-abhāvo ’taḥ abhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-anabhāve ’nupalambhanam | tac ca hetau svabhāve vā abhāve ’nupalambhāt siddhā vyāvṛttiḥ. uktam atra abhāve ’nupalambhāt siddhā vyāvṛttiḥ. yady aabhāve ’nupalambho ’sti iti kathaṃ vyabhicāraḥ. abhāve ’nupalambho ’sti iti kathaṃ vyabhicāraḥ. abhāve ’nya-abhāvo na yuktaḥ. kārya-anupalabdhāv abhāve ’nya-hānaye || tad-artha-grahaṇaṃ śabdaabhāve ’nyena na bhavitavyam iti kuta etat. kārya abhāve ’py a-dṛṣṭasya punar dṛṣṭer iti bhavatu abhāve ’py a-virodhāt. yathā na bhavati mūrta ity abhāve ’py a-virodhāt, yathā na bhavati mūrta ity abhāve ’py agnau bhavati iti. kathaṃ ca tato abhāve ’py agnau bhavati iti. kathaṃ vā tato abhāve ’py arthāc ca jātes tac chakty-asiddhitaḥ | abhāve ’py avasthiteḥ | na sthitiḥ (145bcʼ) atha abhāve ’pi kuvindaḥ karoti iti na tata eva paṭaabhāve ’pi tac-chrutiḥ || vikalpa-pratibimbeṣu abhāve ’pi tat-kṛtam || na ākārayati ca anyo abhāve ’pi tad-bhāvāt, asati sāmānye ’bhāvād abhāve ’pi tad-bhāvāt sambandho na eka-vṛttimān || abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti iti so abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti iti so abhāve ’pi tāsāṃ bhāvāt, ākāra-antareṇa ca svaabhāve ’pi na upalabhyate. tat tasya kāryam. tac abhāve ’pi na upalabhyate, tat tasya kāryam. tac abhāve ’pi nānā-eka-rūpāṇāṃ vṛtteḥ, rājā mahāabhāve ’pi bhāvo nānā-eka-kārya-kṛt | prakṛtyā abhāve ’pi vaktur vivakṣā-mātreṇa bhāvāt. na ca abhāve ’pi veditavyaḥ. viruddhasya ca bhāvasya abhāve ’pi śabdānām artheṣu varaṃ saṃśayitasya abhāve ’pi śābda-pratibhāsa-a-pracyuter asad-artha abhāve ’pi śravaṇa-jñānaṃ na bhavati tad-abhāve. abhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a abhāve ’pi sarvatra asty upakāritā || duḥkhaabhāve ’pi sthānāt. patana-dharmāṇāṃ hi bhāvānāṃ abhāve ’pi svabhāva-a-vaikalyān na abhāvaḥ. kārye abhāve ’bhāva-a-pratipatteḥ. nanu satsu upalambha abhāve ’bhāva-khyāpanaṃ pratibandha-mātra-siddhau abhāve ’bhāva-vat. evaṃ samarthitaṃ tat tasya abhāve ’bhāva-siddheḥ, tad-abhāve ca abhāvaabhāve ’bhāva-siddhau syāt. tad-abhāve bhavatas abhāve ’bhāva-siddhyā vyāptir iti sā na sidhyati,

abhāve HB_00501 SV_00916 V3_11006 V1_02203 VN_05304 PV_03066 HB_04007 VN_02204 SV_00206 HB_00113 VN_00306 V2_06809 SV_13906 SV_14823 SV_01912 SV_01822 SV_01805 V2_10013 SV_09724 V2_07606 V3_13207 V2_09113 HB_00811 HB_00517 SV_15818 SV_01716 SV_01806 V2_10013 SV_15423 SV_09617 V3_07908 V2_04609 V3_01602 SV_10618 V3_06906 V1_02908 SV_04803 V1_01211 SV_01203 V2_09401 V2_09806 SV_01517 SV_02205 SV_05820 PV_03460 SV_01919 SV_01909 PV_03369 SV_09725 V2_07607 SV_01826 SV_01824 VN_00405 VN_00403 HB_00414 SV_09710 V2_07509 V2_09407 SV_01913 V1_03405 SV_09122 V3_08602 PV_04247 PV_03183 SV_06315

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asya abhāve na bhavati iti tad-bhāve bhāvo -apekṣiṇyaḥ, na evaṃ rāga-ādayo viparyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsaupanibandhanānāṃ sukha-ādīnāṃ tat-sannidhāna-kathañcid uttaraṃ vācyam, uttaraṃ ca āśraya-pramāṇaṃ vā dvitīyaṃ na akṣa-jā matiḥ || ’rtho dvitīyasya. nanu tatra eva bhāvas tad-anapekṣaṇāt siddhy-abhāvasya, sādhanaiti siddhe ’pi vijātīya-vyatireke sādhyaiti siddhe ’pi tad-abhāve vyatireke sādhyapramāṇam ucyate. evaṃ hi sa hetuḥ sādhyajanma syāt, syād yogyatā-niyamaḥ. tad-rūpa-āvaraṇānāṃ ca vyaktis te vigamo yadi | ca utpatti-samāveśa-lakṣaṇatvāt. tasmān na arthād anvaya-pratipattiḥ. anyathā hi tadjñāta-tad-bhāvasya arthāpattyā anityatvaprasiddhe tad-bhāve hetu-bhāve vā anityatvaprasiddhe tad-bhāve hetu-bhāve vā anityatvaprayogaḥ. vyatireke ’pi na anityatvakartavyaḥ. vyatireky api na anityatvayatra kṛtakatvaṃ tatra anityatvam, anityatvakathaṃ na anumānaṃ yāvatā na anityatā-siddhau tad-abhāve ’bhāva-siddheḥ, tadgamye sattvam agnimati pradeśe dhūmo bhrāntyā pratyaya-darśanāt. sarvathā upakāra-dṛṣṭānte na iṣṭo ’vaśyam iha āśrayaḥ | tad-abhāve kṛtakatvaṃ na bhavati dahana-abhāve kṛtakatvaṃ na bhavati dahanaa-prāṇa-ādimattva eva nairātmyaṃ dṛṣṭam. tadhetuḥ syāt. tasya bhāve kvacid a-sambhavāt, hetuḥ syāt, tasya bhāve kvacid a-sambhavāt, a-bhedād ātma-niṣpatteś ca. tathā tayor ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhavabuddhāv upasthāpanāya śabda-prayogāt. tadbuddhāv upasthāpanāya śabda-prayogāt, taducyate. vastu-pratibhāsaṃ hi pratyakṣam, tadavaśyaṃ bhāvānāṃ bhedo ’bhyupagantavyaḥ, tadtad-dhvanau smṛtiḥ ||11|| yuktā tad-gatydarśana-abhāvaḥ. sa darśanena bādhyate. taddarśana-abhāvaḥ. sa darśanena bādhyate. tad-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetvkāraṇa-antara-apekṣatvāt. viśeṣa-hetvkāryam. tac ca dhūme ’sti. sa bhavaṃs taddvayam ||113|| anyonya-āśrayam ity eka-grahavittiḥ svayaṃ sphuṭaḥ || api ca adhyakṣatāeva na syāt, pratibandha-abhāvāt. kuto ’gnyity anvayena vidhita-tat-kāryatvasya dahanaviṣaye matam | viṣayatvaṃ tad-aṃśena tadca kṛtaka iti. siddha-tat-svabhāvatayā tadca kṛtaka iti. siddha-tat-svabhāvatayā tadtathā hy ayam asya svabhāvo yena tadtad-bhāve bhavati ity eva na syāt. tathā tadsamarthitaṃ bhavati. anyathā kevalaṃ tadapi tad-anyeṣu samartheṣu tad-dhetuṣu tadupalabhyate satsv apy anyeṣu hetuṣv asya ayam asya vyāpakaḥ siddho bhavati yady asya ayam asya vyāpakaḥ siddho bhavati, yady asya yukto dṛśyasya a-darśane ’bhāvaḥ, sa tad-abhāve ’pi śravaṇa-jñānaṃ na bhavati tadāśritya draṣṭur eṣa viniścayaḥ. sa tadna ayam iha ity ādyā pratītiḥ. sa tad-vyavasthā samudāyi-nibandhanatvāt tadniyamato ’-gatiḥ | abhāva-a-sambhavāt teṣām -vācinaḥ śabdās tad-eka-arthā ca kalpanā | vā vyatirekaḥ. eka-anvayasya parihārya-

abhāve ’bhāve ’bhāvaś ca, pratyakṣa-anupalambha-sādhanaḥ abhāve ’bhāvāt. kāruṇikasya api niṣ-phala ārambho abhāve ’bhāvāt. kāruṇikasya api niṣ-phala ārambho abhāve ’bhāvāt. na apy an-indriyāḥ, rūpa-ādyabhāve ’yuktam iti, yuktam a-pratyuccāraṇaṃ abhāve ’rtha-balāj jāter artha-śakty-anapekṣaṇe | abhāve ’vaśyam abhāvaś ca parasparam ākṣipataḥ. abhāve ’saty api pratiyogini bhāvāt. pratiyoginaś abhāve ’sattva-vacana-vat. sāmarthyād artha-gatau abhāve ’sattva-vacana-vad dharmi-dharma-vacanaṃ abhāve ’san sidhyet, yadi tatra pramāṇavatā svaabhāve ’sya idam iti na sidhyati. na apy abhāve karaṇa-grāma-sāmarthyaṃ kiṃ nu tad bhavet | abhāve kasyacid bhāva-upakṣepo ’nyasya. etena aabhāve kiṃ na bhaved iti. nanu ca nitya-anityaabhāve kṛtakatvaṃ na bhavati iti bhavati. na hi abhāve kṛtakatvaṃ na bhavati dahana-abhāve ca abhāve kṛtakatvaṃ na bhavati dahana-abhāve ca abhāve kṛtakatvaṃ bhavati śabdaś ca kṛtaka iti. abhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. abhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭaabhāve kvacid utpattir dṛṣṭā, a-darśanāc ca abhāve ca abhāva-siddhau tad-anvaya-siddheḥ. tad’bhāve ca upalabdhi-lakṣaṇa-prāptasya abhāve ca tathā pratyayo na yuktaḥ. sarveṣāṃ abhāve ca tan na iti vacanād api tad-gateḥ ||26|| abhāve ca dhūmaḥ. tathā hi sa tasya svabhāvo abhāve ca dhūmaḥ. tathā hi sa tasya svabhāvo abhāve ca na asti iti svayaṃ na bhavad api prāṇaabhāve ca bhāva-vyavacchedasya bhāvāt. tad ayaṃ abhāve ca sarvatra bhāva-vyavacchedasya bhāvāt. abhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāvaabhāve tat-sāmānya-ayogāt, yathā a-brāhmaṇaabhāve tad-ayogāt. api ca, śabda-artha-apahnave abhāve tad-ayogāt. kiṃ ca, sad-asat-pakṣa-bhedena abhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃ abhāve tasyā apy abhāva-prasaṅgāt. sa ca ekasmād abhāve tu śabda-bhede smṛtiḥ katham | tad-aabhāve tu siddha eva ity apārthakaṃ tat-siddhaye abhāve tu siddha eva ity apārthakaṃ tat-siddhaye abhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam abhāve tu syād anumānam, yathā a-dṛṣṭa-kartṛkam abhāve tu hetumattāṃ vilaṅghayet ||34|| sakṛd api abhāve dvaya-a-grahaḥ | saṅketa-a-sambhavas abhāve dhiyaḥ syāl liṅgato gatiḥ | tac ca akṣam abhāve dhūmo na asti ity arthād vyatireka-siddhiḥ. abhāve dhūmo na bhavati ity arthād vyatirekaabhāve na tad bhavet || an-artha-ākāra-śaṅkā syād abhāve na bhavataḥ. kṛtakatvasya śabde ca bhāvaabhāve na bhavataḥ kṛtakatvasya śabde ca bhāvaabhāve na bhavati. anyathā ayogād iti tat-tatabhāve na bhavati ity ukte. tata eva tad-bhāvatāabhāve na bhavati ity upadarśane ’nyasya api abhāve na bhavati iti. evaṃ hy asya a-sandigdhaṃ abhāve na bhavati iti tad-bhāve bhāvo ’bhāve abhāve na bhavet. tad anena dvividhasya api abhāve na bhavet. tad anena dvividhasya api hetor abhāve na yuktaḥ. kvacid yadṛcchayā tathābhāve abhāve. na vai na bhavati, tayor eva tataḥ abhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya, abhāve na syāt. pratītau vā tad-abhāvasya. yathāabhāve na syāt. bhavantī sva-nimitta-sannidhiṃ abhāve nitya-bhāvinaḥ || kārya-svabhāva-bhedānāṃ abhāve nir-vikalpasya viśeṣa-adhigamaḥ katham || abhāve niṣ-phala-codanatvāt, tathā eka-

abhāve HB_01001 VN_05707 VN_04909 SV_17020 SV_00311 V2_08409 HB_02313 SV_15402 PV_04284 V3_01605 SV_00307 SV_01823 SV_06414 VN_02302 SV_07007 PV_03099 SV_13505 SV_03115 PV_03067 V3_00704 VN_06102 HB_00112 SV_13911 V3_03902 PV_04124 V3_03510 V3_03008 SV_06316 VN_03910 HB_00611 VN_00406 V3_04407 SV_01224 V2_09509 SV_12304 SV_00612 VN_04908 SV_10316 V1_00601 SV_02413 PV_04096 HB_00508 NB_03029 V2_07602 SV_09716 SV_08421 SV_13021 V3_11803 V3_06204 SV_01308 V2_09604 PV_04213 PV_03213 SV_01915 V3_11802 V2_06113 PV_03035 SV_00512 V3_11808 VN_00312 V2_09512 V1_03501 SV_03920 SV_09121 PV_03007

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hetv-antaram apekṣante, tad-ātmanas tādātmyaetad uttara-a-pratipatteḥ kāraṇam iti. tad-asiddheḥ. na pratijñā-nyūnaṃ hīnaṃ tadna hi kasyacid api samyak-pratipatter bhāvaḥ sarvathā janya-janaka-bhāvāt. na, tadsarvathā janya-janaka-bhāvāt. na, tadjanya-janaka-bhāvād iti cet, na, tadvyāptis tad-abhāve ’bhāva-siddhau syāt. tadbhāvasya na iti cet | bhāvo hi sa tathābhūto -a-pratipatteḥ, tad-vikāra-an-anukārāt, tadapi hy artha-avyabhicāra eva prāmāṇyam, tadna bhavati iti bhavati. na hi svabhāvasya ata iti viśeṣa-nirdeśāt. tataś ca upādhy-upāyaḥ sādhana-ābhāsa-dūṣaṇaṃ ca, tadan-upakāraḥ. tata ekasmād upakāreṇa bhāvyam, paricchinnā kathañcana || yad a-pramāṇatā liṅga-abhāvāt. bhedavatyāś ca ānupūrvyā asya samāropo na tatra niścaya iti samāropa-ādi-bhāve ’pi jāyeta indriya-jā matiḥ || api tu vaktur vivakṣā-kṛtā, tadetena eva vitaṇḍā pratyukta-abhyupagamasajātīya eva sattvam iti siddhe ’pi tadna apy eṣām a-sāmarthyam. tad-vyāpārasiddhaṃ śaśiny apy a-nivāryam eva. tad-vastvsiddhasya śaśiny apy a-nivāraṇam | tad-vastvāha – yatra apy asādhāraṇatvād anumānapramāṇāni prameya-arthāni iti, pramāṇānām tathā eka-parihārasya kvacit sthitygṛhyate. tasya prakṛty-antara-rūpa-samanvayasaṃś ca śabda iti. tathā – kṣaṇikatvana bhavati ity upadarśane ’nyasya api tatra tad-abhāvo ’-sapakṣaḥ. katham idānīm abhāva-siddhāv apy a-pratibaddhasya tadabhāva-siddhāv apy a-pratibaddhasya tad-pratibhaveṣu svabhāva-bhedo darśanīyaḥ. tadprayujyate | nimittayor viruddhatva’vayavo na bhavati, tad vākyaṃ hīnaṃ sādhanaabhāvasya eva sādhakam ||201|| svabhāvaliṅga-lakṣaṇam. na ca tasya vyabhicāraḥ, tadtatra avinābhāvo bhāvasya iṣyate. tadapy atra sadṛśaṃ tena varṇitam | pramāṇānām -anupalabdhibhyāṃ dṛśya-viṣayābhyāṃ sādhyaapy anvaya-gatiḥ. asati tasmin sādhyaapy anvaya-gatiḥ, asati tasmin sādhya’py anvaya-gatiḥ, asati tasmin sādhyaiti. nir-hetukatve ’napekṣiṇo niyamanirodhāt, sati kuḍye ’nyasya utpitsoḥ kāraṇa-ādi-nivṛttir iti cet, na, a-pratibaddha||48|| anyathā yadi sva-viṣaya-jñānaca sa-ātmaka-an-ātmakau vibhajya tatra ca sa-ātmaka-an-ātmakau vibhajya tatra sattva-asattvaṃ pratīyate || yasya hetor -pratibhāso hy upaplavaḥ || tatra ekasya apy bhavati, tayor eva tataḥ saṃśayāt. anyathā -upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy’bhāvo vā tad-bhāva-vyāpinaḥ kāryasya ced vartamāna-ghaṭasya kā | pratyāsattir a-pratiṣedhaḥ. viruddhasya apy anupalabdhyna sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādyiti krama-yaugapadya-ayogasya sāmarthyaghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādyasya a-pratipattir iti cet, na, bhedaimā vyaktayaḥ parasparam anvāviśanti, bhedana ca asyāḥ kathañcid bhāve sambhavo -abhiniveśataḥ | jñeyatvena grahād doṣo na

abhāveṣu abhāve nairātmya-prasaṅgāt. tadvad a-sthitiabhāve pratipattir bhavaty eva iti tayoḥ pṛthag abhāve pratīti-bhāvād iti pratipāditam. hīnam eva abhāve bāhulyam arthavad bhavati. pāraśīka-mātṛabhāve bhavatas tadutpatti-niyama-abhāvāt. tasmāt abhāve bhavatas tadutpatti-niyama-abhāvāt. tasmāt abhāve bhavatas tadutpatti-niyama-abhāvāt. tasmāt abhāve bhavatas tena vyāpty-ayogāt. yā eva ca ’bhāve bhāvas tathā katham || ye ’-para-apekṣaabhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti na abhāve bhāvinas tad-vipralambhāt. avyabhicāraś ca abhāve bhāvo bhavaty a-bhedāt. anyathā tad-bhāve abhāve bhedasya eva abhāvaḥ syāt. tasmān na abhāve mithyā-pralāpād atra para-upatāpa-vidhāne abhāve yathokta-doṣa-prasaṅgāt. ataḥ sva-upakāraabhāve liṅgaṃ tasya eva kathyate | tad atyantaabhāve varṇa-mātram avaśiṣṭaṃ sarvatra iti pūrvaabhāve vartamāno ’nya-apoha-viṣayaḥ siddhaḥ. api abhāve vinivṛttiś cet pratyakṣasya eva niścayaḥ | abhāve vivakṣita-itarayor āsatti-viprakarṣaabhāve vivāda-abhāvāt. yadā tarhy abhyupagamya abhāve vyatireke sādhya-abhāve ’sattva-vacana-vad abhāve śabda-anupalabdheḥ. ato yuktam ete yac abhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. abhāve śaśini vāraṇe ’pi na duṣyati || tasmād aabhāve śābda-prasiddhena viruddhena arthena abhāve śāstra-sva-vacanayor ayogāt. sva-vacanaabhāve. sa ca ayaṃ bhedo ’-rūpaḥ. rūpavattvena tv abhāve saty eka-prakṛtikatvam iti. tad idam aabhāve sattva-abhāvaḥ, yathā vandhyā-sute. saṃś abhāve sandigdham asya sāmarthyam. anyat tatra abhāve sann ity ucyate. na vai tan-niṣedha-mātram abhāve sarvatra abhāva-asiddheḥ. saṃśayād aabhāve sarvatra-abhāva-asiddheḥ saṃśayād aabhāve sarvas tad-ātmā na vā kaścit. na ca atra abhāve sā vyabhicāriṇī ||5|| yathā na śīta-sparśo abhāve sādhya-asiddheḥ. na pratijñā-nyūnaṃ hīnaṃ abhāve sādhye tad-anupalambha eva a-pramāṇam abhāve svabhāva-abhāvāt. tathā hy arthasya aabhāve svayaṃ bhāvasya abhāvaḥ syād a-bhedataḥ ||3 abhāve hi śāstra-vācor ayogataḥ || sva-vāgabhāve hetv-abhāva-siddhiḥ, uddiṣṭa-viṣayasya abhāve hetv-abhāvasya asiddheḥ. na hi svabhāvaabhāve hetv-abhāvasya sandehād iti vakṣyāmaḥ tau abhāve hetv-abhāvasya sandehād iti vistareṇa abhāvena atiprasaṅgāt. tasmāt svabhāvo ’sya svaabhāvena an-utpatteḥ, kāraṇa-vaikalyāj jñāna-anabhāvena an-upayogino ’bhāvasya vyāpty-asiddheḥ. abhāvena abhāva-siddhiḥ syāt, tad-abhāvo ’py abhāvena gamakatvaṃ kathayatā āgamikatvam ātmani abhāvena gamakatvaṃ kathayatā āgamikatvam ātmani abhāvena ghaṭe prāṇo na dṛśyate | dehe ’pi yady abhāvena dvayam apy avahīyate | tasmāt tad eva abhāvena niścitāt kathaṃ tad-bhāva-parāmarśena abhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa abhāvena. yadā api vyāpaka-dharma-anupalabdhyā abhāvena yā paṭa-ādau na vidyate || buddher aabhāvena virodha-a-pratipattiḥ. tathā hy aabhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra aabhāvena vyāpti-siddher na anavasthā-prasaṅgaḥ. abhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter abhāvena sarvathā a-pratipatti-prasaṅgāt. sarvaabhāvena sāmānyasya eva abhāva-prasaṅgāt. anyac ’bhāveṣu tathā abhāvāt. tasmāt sambandha-abhāvaabhāveṣu prasajyate || teṣām api tathābhāve ’-

abhāveṣu SV_09214 SV_08218 SV_11524 HB_03912 HB_03904 HB_04009 SV_11521 SV_14310 V3_04010 SV_14313 PV_03249 V1_02106 V1_01403 SV_06609 V2_08012 PV_04172 PV_03475 SV_04501 V3_12702 VN_05303 VN_04912 VN_05405 VN_06106 VN_06105 SV_17221 VN_01909 SV_03925 SV_17221 SV_03409 SV_17426 V2_04503 VN_05104 PV_03236 PV_03237 V1_01301 V1_01302 V1_01801 SV_10919 V1_01001 PV_04264 PV_04139 SV_06421 VN_05414 VN_06110 V3_03502 VN_04919 VN_03209 SV_17508 V3_02312 V2_05206 VN_02818 SV_09205 SV_04322 VN_04913 VN_03210 SV_06313 SV_17507 SV_03723 SV_17122 VN_02813 VN_04410 VN_01714 VN_04102 SV_14023 VN_05603

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ity atra uttaraṃ vakṣyate. tasmāt santy supta-taimirika-upalabdheṣv artheṣv puruṣair dhiyā ||231|| tāv eva bhāvajñānaṃ siddham iti, tathā api tāv eva bhāva-viśeṣasya tena an-abhidhānāt. tau hi bhāva-nāntarīyakatvāt. na punaḥ kevalau bhāvaca. tasmād anvaya-vyatirekiṇo bhāvasya bhāvayuktam. āvaraṇaṃ hi darśanaṃ bibadhnīyān na -virodhe ’pi, yathā – nityo ghaṭa iti, prasaṅgād anavasthā. a-pracyuteṣu vā asya an-anya-bhāk | teṣām ataḥ svasaṃvittir na vaiyarthyāc ca. teṣām ataḥ svasaṃvittir na sā akṣa-jā matiḥ ||13|| a-pratibhāsamānanibandhanāḥ | yathāsvaṃ śabdā bhinnam artham -ayogāt. tad eva ca naḥ kṛtakaṃ yathoktam || pūrva-avadhāraṇe tena pratijñā-lakṣaṇa|| pratyakṣāṃ ca dhiyaṃ dṛṣṭvā tasyāś ca iṣṭa’pi tad-a-kārya-anyatā-āśrayaiḥ | ekatvena śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti ity pūrvaṃ sarvam uccārayitavyam, paścād uttaram sa nigraham arhet. na artha-upasaṃhitasya -upadarśanaṃ kṛtvā yugapad doṣaḥ śakyate -samarthita-sādhana-abhidhāna evam uktam, an-antar-bhāvaḥ. a-samarthita-sādhanatulyatvāt. yatra api pratibandhas tad-āder api tatra prasaṅgāt. yathā pratijñābhavaty atiprasaṅgād ity uktam. a-bhinna-niyama-abhāvāt, sarva-śabdaiḥ karaṇānām svayaṃ kṛtena samayena. na punas tathāa-pradarśya atyanta-prasiddha-viṣaya-satyadvidhā (1aʼ) svārthaṃ parārthaṃ ca. jñānavijigīṣu-vāda-pratiṣedhatvāt, trir-avabhāsi tat || vṛtter dṛśya-a-parāmarśena -ādīnāṃ nivāritam || anvayāc ca anumānaṃ yad asau katham ||12|| yady eṣa niyamaḥ – svaiti, nivṛttā idānīm indriya-vijñāna-vārttā, an-upalakṣako nāma. na hi yato yatra jñānaan-uparodhāt, niṣ-prayojana-vitathadaṇḍy-ādi-vat. na anyathā, artha-sambandhatatra viṣayi pratiṣidhyate | jñāna|| anyathā evaṃ-vidho dharmaḥ sādhya ity vācyaṃ vastu na kiñcana ||129|| yasya vaktavye yan na tatra upayujyate, tasya -artha-viparyayatvāt sādhana-sāmarthya-an-viṣayaḥ, sarvatra sva-vāg-viruddha-vākya-prayoga-pūrvako vicāraḥ, tatra adhikaanyair eva hetubhiḥ śabdasya eka-viśeṣa-an-satya-abhidhānaṃ tathā atyanta-a-satyadṛṣṭaḥ sādhyatvena īpsitaś cet, asiddha-hetveva asti iti vyatireke siddhe ’sati nāstitāca viduṣām api na atinirūpaṇād asiddhasamīhante. sambandhasya tu svarūpeṇa an-janaka-bhāvāt saha-anavasthiter dvayor an-upasaṃhitasya abhidhātā ity a-samīkṣitaeka-viśeṣa-an-abhidhānam aneka-artha-sāmānyadvau vyāpārau, tad-anya-vyāvartanaṃ svārtha||335|| yathā idam atiduṣkaram atyanta-satyaucyate. nanu sarvato vyāvṛttasya rūpasya artha-vacana-vyāpāra-śūnyasya tat-samāropeṇa antaraṃ nāma nigrahasthānam iti. a-sambaddha-vaśāt kramaḥ, tatra avayavānāṃ viparyayeṇa a-sāmarthyam iti tasya apy a-sādhana-aṅgasya a-prasaṅgena vā a-tan-nāntarīyakasya apy sarva-sthairya-pratijñāyāś ca yathā-prayoga-druta-uccāritāni nivāryante trir-

abhidhānaṃ abhāveṣu śabdāḥ. teṣu kathaṃ svabhāva-bheda iti. abhāveṣu samaya-vāsanā-āropita-rūpa-viśeṣeṣu ca abhāvāv āśritya a-saṃsṛṣṭāv api saṃsṛṣṭāv iva abhāvau kecid darśana-a-darśana-mātreṇa abhāvau tad-abhāva-sādhana-pramāṇa-vṛttyā abhāvau parasparam ākṣipataḥ, niyamavantau ca na abhāvau sambandhaḥ. arthair ataḥ sa śabdānāṃ abhighāta-ādīni dravya-sāmarthyāni. sarvaabhighāta-sahatvaṃ paśyato bhrāntyā etat syāt. abhighāta-sāmarthya-ādiṣu satā vā tena anyena kiṃ abhijalpa-anuṣaṅgiṇī || a-vedakāḥ parasya api te abhijalpa-anuṣaṅgiṇī ||21|| a-śakya-samayatvān na abhijalpā pratibhāsamānā pratyakṣā eva sarvaabhidadhānāḥ katham eka-artha-buddhy-āśrayāḥ syuḥ. abhidharme – katame dharmāḥ saṃskṛtāḥ. pañcaabhidhā | vyarthā vyāpti-phalā sā uktiḥ abhidhā-ādikam | para-citta-anumānaṃ ca na syād abhidhā-jñānair vyavahāraṃ pratāryate ||82|| abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ abhidhātavyam iti, api tu yathā-kathañcid uttaraṃ abhidhātā ity a-samīkṣita-abhidhānam etat. ata ’bhidhātum, pratyarthaṃ doṣa-bhedāt. tasmād yaṃ abhidhāna anya-abhidhānayor api parājaya eva ity abhidhāna evam uktam, an-abhidhāna anyaabhidhāna-niyama-abhāvāt, sarva-śabdaiḥ karaṇānām abhidhāna-pūrvakaṃ kaścit kuryāt. na asty ātmā abhidhāna-pratyaya-nimittam ekaṃ sāmānyaṃ na abhidhāna-prasaṅgāt. tasmād vivakṣā-prakāśanāya abhidhāna-mātreṇa artha-antaram eva tad bhavati. abhidhāna-mātreṇa prajñā-prakarṣa-dur-avagahaabhidhāna-rūpatvān na parāpara-pratipattiabhidhāna-vacanāt, punar-vacana-prasaṅge samayaabhidhāna-vikalpayoḥ | darśanāt pratyabhijñānaṃ abhidhāna-vikalpayoḥ | dṛśye gava-ādau jāty-ādes abhidhāna-viśeṣaṇa-apekṣā eva arthā vijñānair abhidhāna-viśeṣe smṛter ayogāt. sati hy arthaabhidhāna-vṛttiḥ, tad-an-upalakṣaṇe tasya tathā a abhidhāna-vaiphalyāc ca vaktuḥ. tad etad a-gatyā abhidhāna-vyavasthā-a-parijñāne ’bhāvāt. jātiabhidhāna-sandehaṃ yathā a-dāhād a-pāvakaḥ || abhidhānataḥ | tad bādhām eva manyeta sva-dharmiabhidhānato vastu-sāmarthyād akhile gatiḥ | abhidhānam a-doṣa-udbhāvanaṃ dvir-uktiś ca iti abhidhānam. a-pratīta-pratyayatayā lakṣaṇāt abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ. abhidhānam an-arthakam iti nigrahasthānam. abhidhānam aneka-artha-sāmānya-abhidhānaṃ ca abhidhānam api. tatra ekasya vacanasya kathañcit abhidhānam api pratijñā syāt. nipāta-vacanena abhidhānam asaty eva nāstitā na anyatra na abhidhānam iti. vyavahāra-darśanāt tādṛśaṃ abhidhānam uktam. abhidhāne sambandhitvena abhidhānam, ekasya buddhyā adhyāhāre na vastuabhidhānam etat. ata eva ca pratijñāyā na sādhana abhidhānaṃ ca pratipādya sarvasya śabda-arthasya abhidhānaṃ ca, svārtha-abhidhānād eva tad-anyaabhidhānaṃ tathā atyanta-a-satya-abhidhānam api. abhidhānaṃ na sambhavati. na vai tad eva rūpaṃ abhidhānaṃ na sva-vacanam atiśete. tat-kāriṇā abhidhānaṃ nigrahasthānam ity evaṃ-prakārāṇām abhidhānaṃ nigrahasthānam. na, evam api siddher abhidhānaṃ nigrahasthānam, vyartha-abhidhānād eva. abhidhānaṃ parājaya-sthānam uttara-vādino ’pi doṣa abhidhānaṃ yukti-virodhād anye ’pi nitya-hetavo abhidhānaṃ vā vidhīyate. na ca para-upatāpāya

abhidhānaṃ VN_05418 SV_17404 V3_00902 SV_08018 PV_04015 V3_00811 PV_02101 VN_06106 SV_17431 SV_08103 SV_15710 SV_08210 V3_06706 SV_10518 SV_16019 VN_01711 SV_08905 VN_06305 PV_04061 SV_03220 VN_01901 SV_11008 V2_06613 SV_03419 VN_02909 HB_03904 SV_03510 VN_04116 SV_02102 V2_09004 V3_00905 VN_05103 VN_02309 V3_05506 NB_03041 V3_00907 SV_04320 V3_03607 SV_04709 SV_03423 VN_03813 V3_02308 SV_06313 VN_01715 VN_06718 V3_04703 SV_06502 VN_05911 SV_04720 VN_04004 VN_02902 SV_17425 SV_06309 SV_02323 V2_08804 SV_03227 PV_02099 VN_04007 SV_06308 VN_02404 SV_14616 VN_02117 VN_02402 SV_03222 VN_04203

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yataḥ kutaścit prasaṅga-ādinā a-nāntarīyakavahneḥ śīta-pratighāta-sāmarthyasya eva hy arthaṃ gamayati, nāntarīyakatvāt. na pravṛttir iti cet. karma api na asaj-jñāna|| arthād artha-gateḥ śaktiḥ pakṣa-hetvtāvat – arthād artha-gateḥ śaktiḥ pakṣa-hetvśrutiḥ | bhedaś ca ayaṃ mato jāti-samudāya-abhidhāna evam uktam, an-abhidhāna anya-patnyāṃ pratyayam a-kṛtvā ātmīyayor netrasyātām. tathā ca na jāti-siddhis tasyā jñāna-ādi-prayoge ’py anyathā syuḥ, śūdra-vipra-utpattiḥ. tataḥ śabdāḥ. na punar vikalpa-artha-pratiṣedhe dharmi-vācino ’-prayogād -artha-pratiṣedhe dharmi-vācino ’-prayogād samutthānā hi vāg-vijñaptir varṇa-pada-vākyaupādānaṃ vādino nigrahasthānam, vyarthatu na tatra śabda-coditāḥ yathāsvaṃ pṛthag-ābhāsena artha-a-pratipādanād bhūta-doṣa-ansa jātaḥ śāstra-bādhanaḥ || bādhakasya -abhāvāt saṅketa-bhedo ’py ayukto dvayor eka-vacanaṃ vādino nigrahasthānam, a-prastutaa-śakyatvāt, na an-iṣṭeḥ. tādṛśām a-vitathaa-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitathaanya-apohe ’pi śabda-arthe tad-viśiṣṭasya pramāṇair a-samarthita-sādhanarūpaṃ lakṣaṇam, liṅga-rūpa-viśeṣasya tena anna hy anyo dharmo dharmiṇo ’n-artha-antaraevaṃ hi tā na pṛthag vācyā nirarthakena eva -antaraṃ vā, artha-bhedam abhyupagamya tathā-antaraṃ vā, artha-bhedam abhyupagamya tathāna niścaya iti sākṣān na sādhanam. sādhyapratipādyatvāt, tad-a-pratipādane doṣanigraha-adhikaraṇam, mithyā-uttaraprayatna-anantaraṃ vyakti-janmanos tathātad iha sādhyatvena eva iṣṭam, sādhanatvena ||5|| na api pāramparyeṇa, sādhyasya eva -ayogāt, tad-upādher ekasya dvābhyām -mātreṇa a-niścayāt, ataḥ pramāṇān niścayaeva vaktavyā ity a-kṛta-sambandhasya ananyasmād vyāvṛttir vyāvṛttād dvayor ekakiṃ na gṛhyeta. nigṛhīta eva hetvābhāsakiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo -vyāvartanaṃ svārtha-abhidhānaṃ ca, svārtha-aṅgasya abhidhānaṃ nigrahasthānam, vyarthaa-sādhana-aṅgasya asiddhasya hetor -vat. tena hi nirṇīta-guṇe vaktavye ’nyathāca vicchinnaṃ kiñcid vastv ākṣipyate, yasya -gamana eva antar-bhaved a-samartha-sādhana’pi śabda-arthe vyāvṛtti-viśiṣṭasya tadvato atra api pūrvasya eva hetor anaikāntikasya udbhāvayet, a-sādhana-aṅgasya anaikāntikasya sambandha-anuguṇa-upāya-puruṣa-arthatayor na viśeṣaṇa-viśeṣya-bhāvaḥ. eka-bhedagomaya-ādeḥ śālūka-ādiḥ. tatra api tathāgomaya-ādeḥ śālūka-ādiḥ, tatra api tathāprakāśayanti. tena gaur gotvam ity eka-arthaākṣepād dharmi-vācinī | khyātā eka-arthaa-datta-uttara-avasaraḥ, hetv-antarabhedasya ubhaya-gatatvād eka-bhedajaya-parājayau, na anyathā, bhāvatas tattvaatra dṛṣṭo vidhir nāśe ’pi virodhāt. evaṃ ca -a-sāmarthyād vā. na hi duṣṭa-sādhana-pakṣaś ca nirākartavyaḥ. nir-doṣe sādhanaayogas tasyā bheda-āśrayatvāt. dvayor ekayasya kasyacid a-vādino ’pi hi nirarthaka-

abhidhāne abhidhānaṃ vādino ’rtha-antara-gamanam eva iti sa abhidhānaṃ satya-artham upadarśya sarvaṃ satyaabhidhānam, sambandha-niyama-abhāvāt. tato na abhidhānayoḥ | (159ʼab) nimittam. tayor aabhidhānayoḥ | na arthe tena tayor na asti svataḥ abhidhānayoḥ | na arthe tena tayor na asti svataḥ abhidhānayoḥ || rūpa-ādayo ghaṭasya iti tatabhidhānayor api parājaya eva ity uktam abhidhānayor jala-budbudayoḥ karoti. tena jaratabhidhānayoḥ. nimittatve na iṣṭatvāt. śaktiḥ abhidhānayoḥ puruṣayoḥ svabhāva-a-bhedāt. na hi abhidhānayor vastu-sattā samāśraya ity uktaabhidhānasya, tasya pratiṣedhāt, nir-viṣayasya ca abhidhānasya nir-viṣayasya ca pratiṣedhasya abhidhānā. tatra sa-kāra-samutthāpana-cetasā abhidhānāt. anvaya-vyatirekayor vā sādharmyavati abhidhānāt. arthasya tad-avyabhicārāt tato gatiḥ abhidhānāc ca. atha kañcid doṣam udbhāvayati, abhidhānāc ced doṣo yadi vaden na saḥ | kiṃ na abhidhānāt. tathā ca vyatirekiṇyā vibhakter abhidhānāt, tathā viśeṣa-sahitasya arthasya abhidhānāt. tathā hy ayam evaṃ na vā ity anyaabhidhānāt. tathā hi na anya-guṇa-doṣa-niścaye abhidhānāt tadvat-pakṣa-uditaḥ sarvaḥ prasaṅgaḥ abhidhānāt tu jetā api na bhavati iti. anityaabhidhānāt. tau hi bhāva-abhāvau tad-abhāvaabhidhānāt. na api sa eva, tad-vācinām iva dharma abhidhānāt. na sādhya-siddhāv an-arthakaṃ abhidhānāt. nanv an-artha-antara-hetutve ’pi abhidhānāt. nanv an-artha-antara-hetutve ’pi abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy alam | abhidhānāt, pratipādyasya śiṣyatvāt, vijigīṣuabhidhānāt. yathā sādhyatayā an-iṣṭo ’pi vādino abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo abhidhānāt. svayam iti vādinā. yas tadā sādhanam abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api abhidhānād a-doṣa iti cet, an-upakāriṇi abhidhānād anumāna-viṣaye viruddhāvyabhicāriṇo ’abhidhānād avaśyaṃ tatra sambandhaḥ karaṇīyaḥ. sa abhidhānād ity uktam. katham idānīm ekasya abhidhānād iti cet, kim idānīm uttara-pratijñā’bhidhānād iha eva bhavati, na anyatra iti cet, abhidhānād eva tad-anya-vyāvṛtti-gateḥ. abhidhānād eva. nanu ca viṣaya-upadarśanāya abhidhānād eva nigrahaḥ, na apy a-niyamāt kathāabhidhānād doṣa eva. pakṣa-dharme ’pi tarhi abhidhānād vastu-balena akhile gatiḥ syāt, abhidhānād dhetvābhāseṣu vā. prakṛta-sādhana-a’bhidhānān na tadvat-pakṣād viśeṣaḥ. ko hy atra abhidhānān nigṛhīte hetv-antara-cintā kva abhidhānān nigrahasthānaṃ vādinaḥ, evaṃ yadi abhidhānāni ca śāstra-dharmān a-pradarśya atyanta abhidhāne ’py anya-vyāvṛtti-gater anvaya-vyatireka abhidhāne ’py asty eva sva-bīja-prabhavāt abhidhāne ’py asty eva sva-bīja-prabhavāt abhidhāne ’pi kasyacid viśeṣasya pratyāyanaabhidhāne ’pi tathā vihita-saṃsthitiḥ || rūpa-ādi abhidhāne ’pi na nigraham arhaty a-virāmāt. abhidhāne ’pi nāntarīyakas tad-anya-ākṣepo abhidhāne ’pi pratipakṣa-nirākaraṇena tattvasya abhidhāne ’pi prayojanam āveditam eva. ato bhāve abhidhāne ’pi vādinaḥ prativādinā a-pratipādite abhidhāne ’pi vādinaḥ prativādinā doṣa-ābhāsa abhidhāne ’pi vibhaktir vyatirekiṇī | bhinnam abhidhāne kiṃ na nigraho nigraha-nimitta-a-viśeṣāt.

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V2_04508 SV_04814 VN_04309 V2_06705 VN_02812 PV_03166 SV_09205 VN_03712 PV_04087 VN_02519 PV_04062 PV_04017 VN_02218 V3_03411 VN_01713 VN_02910 SV_04422 SV_10807 SP_00006 SV_04601 VN_04207 VN_02206 SV_10814 SV_12324 SV_09216 SV_06610 SV_06514 SV_09309 V2_07409 SV_03322 PV_03057 V2_04709 PV_02202 SV_08928 SV_11121 PV_03025 PV_03110 SV_04530 SV_09207 SV_03412 PV_03233 VN_05514 SV_08003 VN_05512 SV_09421 V3_07302 SV_04627 SV_13808 PV_04109 V3_03505 PV_03011 SV_09218 V3_07307 SV_03413 SV_09209 VN_04111 V3_10905 V3_11002 V3_11103 HB_01901 V3_08604 V3_08607 HB_00904 SV_16523 PV_03376

vacana-anukrama-darśanaṃ kṛtam eva, anyathā-ādarād a-vacanam eva syād anya-vyāvṛtty-anvijetā na syān na nigraha-arhaḥ. a-sambaddhaa-vitathaṃ syāt. na, tasya ayogād artha-niyamo ’py a-sambaddha eva pratijñā-antara-ātmā bhrāntiḥ sā vāsanā-udbhavā || tasya tu svarūpeṇa an-abhidhānam uktam. dṛṣṭānta-ābhāsa-hetvābhāsa-pūrvakatvāt tadśeṣe ’-lakṣaṇa-vṛttitaḥ || svayam-iṣṭahetu-doṣa-udbhāvana-ādinā pratipakṣa-sādhana-iṣṭasya eva a-prasādhanāt | duṣyed vyarthatataḥ sākṣān na sādhanam || sādhyasya eva pratipādayanto nyāyam anusareyuḥ sat-sādhanana arthasya, vaktur upālambhād a-yathārthavaidharmyavati ca sādhana-prayoga ekasya eva ākāṅkṣe punar vādini na kaścid doṣo viśeṣaṇateṣāṃ sāmānya-samāna-ādhāra-gocaraiḥ | jñānatac ca sambaddha-anuguṇa-upāyaṃ puruṣa-artha| bhāva-bheda-pratīty-arthaṃ saṃyojyante | tat sādhanāya ity artheṣu saṃyojyante sādhana-aṅga-vādina iti. sa sarvo nirarthakaa-parājayaḥ. tasmād ayam a-samartha-sādhanaupasaṃhāra-vac chakya-upāyaṃ puruṣa-arthaca varṇyante. tat katham ekatra viruddhatatra api. rūpa-abhāvād abhāvasya śabdā rūpaeka-artha-buddhy-āśrayāḥ syuḥ. artha-antara32|| syāt satyaṃ sa hi tatra iti na eka-vastvkṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ svabhāvakṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ svabhāvaca. bhedo ’yam eva sarvatra dravya-bhāva|| maṇi-pradīpa-prabhayor maṇi-buddhyā ||4|| maṇi-pradīpa-prabhayor maṇi-buddhyā || na ca ātmani vinā premṇā sukha-kāmo | codito dadhi khādeti kim uṣṭraṃ na ity ucyate. moho nidānaṃ doṣāṇām ata eva | siddhaṃ pṛthak cet kāryatvaṃ hy apekṣā ity | prāg bhūtvā hy a-bhavan bhāvo ’nitya ity vyatiriktam a-vyatiriktaṃ vā vyāpi śabdair ’pi sambandhi-rūpa eva iti svarūpeṇa na na vai pākena anya eva kaścit pācako nāma sitatva-ādir yādṛg indriya-gocaraḥ | na so atha para-upatāpana-arthā, tadā api kiṃ trir -jātir na ca tāni karmāṇi pācaka-śabdena para-pratipādana-arthā pravṛttiḥ, kiṃ trir nir-viśeṣaṇā eva sā. katham abhāvo jñeyanir-viśeṣaṇā eva sā. katham abhāvo jñeyaavasthitā vyaktir ākṣiptā eva iti tadvān virodha-abhāvaḥ kena siddhaḥ. yāvat tathā puruṣa-icchā-anurodhinaḥ | iṣṭa-śabda’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabdatad-vyāvṛtti-samāśrayāt || tad a-vastv||185|| vastu-vṛttīnāṃ śabdānāṃ kiṃ rūpam -mātratāyām avatiṣṭhate. tathā ca pūrva-vad abhidhīyate yādṛśo varṇyate. yat punar asya ’pi prasaṅgaḥ. api ca, ayam abhāvam tad eva an-arthakaṃ sādhya-siddhy-upayogino -ākṣiptaṃ sāsrava-dharma-viṣayam abhūta-guṇana nāma nivāryate. rūpaṃ tu bhinnam, a-śubhasiddher anyatra anumānāt. na tv evam a-śubhasvabhāva-atiśaya-an-utpattāv odana-ādy-pratipattiḥ kārya-liṅga-jā. ādhārato eva, tādṛśasya ātmano ’mbhasas tata ādhārād eva karoti, sva-hetubhya eva tasya anyato vayaṃ puruṣa-prāmāṇyāt kasyacid vyākhyānam pratisandhir na yujyate | eka-artha-

abhiniveśa abhidhāne gamaka-dharma-a-dyotanāt. na hi ye abhidhāne. tasmād avaśyaṃ śabdena vyavacchedaś abhidhāne nirarthakam eva iti na pṛthag a-vijñāta abhidhāne puruṣa-upadeśa-apekṣatvāc ca. upalambha abhidhāne pratijñā-antaraṃ nāma nigrahasthānam abhidhāne śrutibhir arthe ko ’ṃśo ’vagamyate | abhidhāne sambandhitvena buddhāv upasthānāt. abhidhānena eva uktā iti na pṛthaṅ abhidhānena gata-arthe ’py avadhāraṇe | kṛtyaabhidhānena ca sva-pakṣa-parityāgaḥ para-pakṣaabhidhānena na atra tasya prasādhanāt || yadi abhidhānena pāramparyeṇa na apy alam | śaktasya abhidhānena bhūta-doṣa-udbhāvanena vā, sākṣiabhidhānena. yadi sva-vacana-upagama-virodhayor abhidhānena siddher bhāvāt, dvitīyasya aabhidhānena hetoḥ samarthana-upakramāt. pratijñāabhidhānair mithyā-artho vyavahāraḥ pratanyate ||7 abhidhāyakam | parīkṣā-adhikṛtaṃ vākyam ato ’n’bhidhāyakāḥ || kārya-kāraṇa-bhāvo ’pi tayor a’bhidhāyakāḥ ||93|| na khalu vai vyasanam eva abhidhāyy anena eva nigrahasthānena nigraha-arhaḥ. abhidhāyy api pareṇa tathābhāve ’-pratipādite ’abhidhāyi ca śāstraṃ parīkṣyeta anyatra abhidhāyi dvayaṃ satyaṃ syāt. tatra artha-antaraabhidhāyinaḥ | na āśaṅkyā eva siddhās te abhidhāyinaś ca an-ākṣepakāḥ, nir-ākāṅkṣatvāt, abhidhāyini | buddhāv a-bhāsamānasya dṛśyasya abhidhāyiny api para-upādhim enam ākṣipati. etena abhidhāyiny api para-upādhim enam ākṣipati. etena abhidhāyinoḥ | śabdayor na tayor vācye viśeṣas abhidhāvataḥ | mithyā-jñāna-a-viśeṣe ’pi viśeṣo abhidhāvataḥ | mithyā-jñāna-a-viśeṣe ’pi viśeṣo ’bhidhāvati | duḥkha-utpādasya hetutvaṃ bandho abhidhāvati ||182|| tathā hy uṣṭro ’pi syād dadhi, abhidhīyate | sat-kāya-dṛṣṭir anyatra tat-prahāṇe abhidhīyate || niṣpatter a-para-adhīnam api abhidhīyate || yasya ubhaya-anta-vyavadhi-sattāabhidhīyate. tan na vyavahāra-kāla-abhāva-doṣaḥ. abhidhīyate. tasmān na abhāva-vat sambandhe ’pi abhidhīyate yādṛśo varṇyate. yat punar asya ’bhidhīyate śabdair jñānayo rūpa-bhedataḥ || ekaabhidhīyate. sākṣiṇāṃ karṇe nivedya prativādī abhidhīyante, kiṃ tarhi tat-karma-āśrayo dravyam. abhidhīyeta. tathā tathā sa grāhaṇīyaḥ, yathā abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim abhidheyaḥ syāt. na ca jāti-vyaktyoḥ kaścit abhidheyatā-artha-a-bhedena vyāptā na sādhyate abhidheyatvasya āpto ’tra a-kṣata-vāg janaḥ || abhidheyatvasya. sa dharmo vyavahāra-jaḥ abhidheyatvāt sāphalyād akṣa-saṃhateḥ | nāma-ādiabhidheyam āhosvid bheda iti śaṅkā syāt. abhāvas abhidheyaṃ kim apy asti iti sādhyaṃ syāt. na hi abhidheyaṃ tat kathitaṃ tad eva pācakatvena api abhidheyaṃ bruvāṇaṃ prati pratividadhad a’bhidheyasya abhāvān niṣ-prayojanatvāc ca iti. abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣayaabhinandinaḥ pratisandhi-bandhāt. ata eva aabhinandena viparyāsena ca vacanasya tat-siddhiḥ, abhinirvṛttir asti indriyasya vā prabhāsvarād ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ | kāryaṃ abhinirvṛtteḥ. na hi tasmād upakāram an’bhinirvṛtteh. na api svabhāva-antara-karaṇe tadabhiniviṣṭāḥ, kiṃ tarhi pramāṇa-antara-saṃvādāt. abhiniveśa-ātmā pravaktṛ-śrotṛ-cetasoḥ || tad eka

abhiniveśa

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VN_00718 VN_00709 SV_16519 V3_08310 SV_00820 SV_16209 VN_04816 PV_02219 PV_03007 SV_10702 V3_06910 PV_03055 V1_01307 SV_16508 V1_00812 V1_00908 V1_02210 SV_17224 PV_03056 SV_03605 SV_17222 PV_02001 PV_04016 SV_16717 PV_04009 SV_00211 SV_06714 SV_03815 SV_07615 V3_11311 V3_10307 SV_03908 SV_17201 HB_01103 SV_10721 SV_03911 V3_10307 SV_16718 VN_06203 V3_03408 SV_10714 V3_07006 SV_09206 SV_16715 SV_11507 SV_10910 SV_00909 V3_10909 SV_12003 PV_02006 V3_01610 SV_07615 HB_02810 SV_11815 SV_08913 V1_00307 V2_06110 V3_11310 PV_03031 SV_11020 VN_00811 PV_03285 SV_15522 SV_05106 SV_15517

sambandha iti kevalam ayam asad-bhūtaartheṣu saṅketa-vaśād vṛttir ity anasya viśeṣas tathā anyasya api syād ity an-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīyaca kecid iti sarveṣāṃ keṣāñcid vā a-kriyāna artha-pratītau viśeṣa iti kaścit kramamama iti tat sādhanāny upādatte || tena ātmagatāḥ || keśa-ādayo na sāmānyam an-artha-artham uparuṇaddhi samādadhāti vā, yathā-artham uparuṇaddhi samādadhāti vā, yathārūpābhyāṃ gater meya-dvayaṃ matam || a-yathāity āyātam āndhyam a-śeṣasya jagataḥ. an-abhivyakta-artha-viśeṣa-saṃsargāḥ śrutim sambhavati, śabda-antara iva. na ca arthaan-upakāriṇo buddhir bhāvam apekṣeta. arthaeva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇatu na vivakṣā na saṅketaḥ kasyacid cet para-rūpeṇa na ca bhrānteḥ pramāṇatā || bāhulye jasa-ādaya ity etad api puruṣa-prasaṅgāt. tasmād vivakṣā-prakāśanāya arthakriyā-sthitiḥ | avisaṃvādanaṃ śābde ’py -saṃsthitiḥ || tat pakṣa-vacanaṃ vaktur āhosvid viparyayam iti. na, upadeṣṭuḥ sva-cintā asti na teṣv artheṣu kācana || puṃsām ākṣepsyāmaḥ. tad-aṃśas tad-dharmaḥ, vaktur vaktuḥ. tad iyam ekā śrutir bahuṣu vaktṛābhānti bhāvā rūpeṇa kenacit ||69|| tasyā -kalpanayā tu tad-anya-bhedaḥ pratipattṛ-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tadsyāt. parasya ayam abhiprāyo ’sad iti. tad-vikalpyāv arthāv ekī-kṛtya pravartante. taditi tayor bhedaḥ parīkṣyatām ||325|| nirasmābhir ity apare nivarteran. te hi nirsaha | na artha-siddhis tatas te hi vaktṛna a-bhedam anumanyante. yadi pratipattṛbhojanīya ity eva vācyaṃ syāt. parasya ayam śabdānāṃ sambhavati. loka-pratyāyanatasmān na ayaṃ caurya-hetur iti yady ayam tasya a-samarthanāt. sambhavī svatasya vastv-āśraya-anupalambho dharma ity -āśraya-anupalambho dharma ity ayam atra sambandhitvena buddhāv upasthānāt. yathāparokṣa-daiśikānāṃ vacanānām arthaṃ yathāvā. a-puruṣa-adhīnatve puruṣāṇāṃ yathātataḥ śabda-prabhavā api satī na śābda-vad vacana-mātrād a-pratipattiḥ, na api viśeṣāt, vacana-mātrād a-pratītiḥ. na api viśeṣāt, svābhāvikaḥ śabda-arthayoḥ sambandhaḥ. tada-vijñāte svalakṣaṇe | yaj jñānam ity na yajñadatta iti. na devadatta eva ity -bhedaḥ pratipattṛ-abhiprāya-vaśāt syāt. taditi cet, na, śabda-arthayos tat-pratipādana-jñāpanaṃ kiṃ na karoti. sa ca śabdo yad -ādi sāmānyam. tac-codanayā tadā prāptum anteṣāṃ tatra pratibandha-asiddheḥ. vaktur santy agner iti kāraṇa-dravya-sāmānyam an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro | artha-bhrāntir api iṣyeta sāmānyaṃ sā apy doṣā hi nirhrāsa-atiśaya-dharmāṇo vipakṣatat-sādhanam iṣyeta. na ca pratyakṣasya an|| tasmād bhūtam abhūtaṃ vā yad yad eva kasyacit samayo yathā mat-praṇītam etad -bhāva-utpatter vibhramasya ca a-viśeṣe ’py iti teṣv api prasaṅgaḥ. tadvad eṣām apy

abhimata abhiniveśa eva. na vayam eka-sambandha-virodhād abhiniveśa eva. nānā-eko rūpa-ādir eka-śabdaabhiniveśa eva yuktaḥ. yasya pramāṇa-saṃvādi abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti abhiniveśa-pūrvakā hi rāga-ādayo ’yoniśoabhiniveśo ’stu. tasmāt sarvā eva iyaṃ varṇaabhiniveśaḥ. pratipāditaṃ ca pratijñā-vacanaabhiniveśo yāvat tāvat sa saṃsāre | ātmani sati abhiniveśataḥ | jñeyatvena grahād doṣo na abhiniveśam a-tattvāt, yathā-tattvaṃ ca aabhiniveśam a-tattvāt, yathā-tattvaṃ ca aabhiniveśena dvitīyā bhrāntir iṣyate | gatiś cet abhipatann eva arthaḥ prabodhayaty āntaraṃ abhipatanti. tatra ekaḥ puruṣaḥ kañcid arthaṃ abhipāta-kṛte ’saty āntare vikāre śabda-viśeṣe abhipāta-kṛte ca buddhi-janmany abhilāpa-smṛtyabhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanā-paṭuabhiprāya-abhāvād iti na niyamo na taj-jñānam. abhiprāya-avisaṃvādād api bhrānteḥ pramāṇatā | abhiprāya-nir-apekṣaṃ vastu-sannidhi-mātreṇa abhiprāya-nivedana-lakṣaṇaḥ saṅketaḥ kriyate. abhiprāya-nivedanāt || vaktṛ-vyāpāra-viṣayo yo abhiprāya-nivedane | pramāṇaṃ saṃśaya-utpattes abhiprāya-prakāśanena sampradāya-sambhavāt. na hy abhiprāya-vaśāt tattva-a-tattva-vyavasthitau | abhiprāya-vaśāt. na tad-eka-deśaḥ, pakṣa-śabdena abhiprāya-vaśāt pravartamānā na upālambham arhati. abhiprāya-vaśāt sāmānyaṃ sat prakīrtitam | tad abhiprāya-vaśāt syāt. tad-abhiprāyād eva sāmānyaṃ abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, na abhiprāya-vaśād evam uktam. tena itara-asadabhiprāya-vaśād evam ucyate. tat-kāritayā a-tatabhiprāya-vyāpāra-vacane sthāṇau samāropya abhiprāya-vyāpārāḥ sva-hetu-pariṇāma-upanidhiabhiprāya-sūcakāḥ ||213|| na hi śabdā yathāabhiprāyo ’nuvidhīyate, anya-apoho ’pi sāmānyaṃ abhiprāyo ’sad iti. tad-abhiprāya-vaśād evam abhiprāyaś ca bruvāṇo loka-saṅketa-prasiddhim abhiprāyaḥ, tadā na kaścid doṣaḥ, an-abhimate tad abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa ca abhiprāyaḥ. yad uktam – na pramāṇa-traya-nivṛttāv abhiprāyaḥ. sthitam etat – svabhāva-anupalabdhiḥ abhiprāyam a-pratītiḥ. tad ayaṃ pratīyamāno ’pi abhiprāyam idānīntanāḥ kiṃ samanuyanti, āhosvid abhiprāyaṃ deśa-ādi-parāvṛttyā tena pratipādanaṃ abhiprāyaṃ nivedayaty eva ity artha-avisaṃvādād abhiprāyasya dur-bodhatvāt, vyavahāra-saṅkareṇa abhiprāyasya dur-bodhatvād vyavahāra-saṅkareṇa abhiprāyasya prayogād utpanno ’bhivyakto vā abhiprāyāt svalakṣaṇa-vicārataḥ || tadvat abhiprāyād a-doṣa iti cet, na, anyatara-grahaṇena abhiprāyād eva sāmānyaṃ kiṃ na iti cet. tena abhiprāye sati prayogāt tena saha kārya-kāraṇaabhiprāyaiḥ prayujyamāno dṛṣṭo ’nyathā na dṛṣṭo abhipretatvāt. gava-ādi-samāveśāt tad ātmaabhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca abhipretya kārya-anupalambho ’-gamaka ucyate, ’bhipraiti iti tad-abhiprāya-vaśād iṣṭa-vighātaabhiplavāt || artha-rūpatayā tattvena abhāvāc ca abhibhava-utkarṣa-apakarṣaṃ sādhayanti jvālā-ādiabhibhave rūpa-an-upalakṣaṇam, yena tat-sādhanāya abhibhāvyate | bhāvanā-pariniṣpattau tat sphuṭa-a abhimata-artha-upanibandhanaṃ vākyam evaṃ abhimata-arthakriyā-yogya-a-yogya-utpatter arthaabhimata-arthavattā pauruṣeyī ca syāt pramāṇa-

abhimata V3_03001 VN_03704 SV_05104 SV_07807 SV_13921 PV_03329 PV_04093 PV_03226 NB_03054 SV_00318 HB_02401 V2_08501 VN_03515 SV_13518 VN_03617 SV_16712 SV_06125 SV_16619 SV_06121 SV_09415 V3_07210 SV_06913 SV_05814 HB_02212 NB_03054 V3_10404 SV_02514 SV_10820 SV_10822 SV_10824 SV_11412 SV_17001 VN_06203 V3_10406 VN_00717 PV_03158 PV_03117 PV_03319 SV_15112 V1_04405 PV_02132 VN_06504 VN_06413 VN_06413 SV_10917 PV_02146 PV_02283 PV_04286 HB_00303 HB_00302 SV_09018 V1_01505 V1_02102 PV_03536 V1_00707 NB_01005 V1_00811 V1_00908 V1_02812 V1_01605 V1_02107 PV_02091 V1_00705 V1_02101 V1_01609

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ātmā aparo vā yathārtha-darśana-pravṛtta-vāganaikāntikatā vyākhyātā, so ’pi svaā āśraya-parāvṛtter arthakriyā-yogya-tyāge tu bhinna-deśe ’pi varteta. sa ca na kāryatā-prasaṅgāt. tasmād ayaṃ kārakasvarūpasya prakāśakaḥ | yathā prakāśo -aṅgaṃ jagat-sthitiḥ || ātmā aparo vā -darśane || guṇa-pradhāna-adhigamaḥ saha apy ca viparyayeṇa sādhyaḥ. tena eva svarūpeṇa iti cet. na, taj-janya-viśeṣa-grahaṇe iti cet, na, taj-janya-viśeṣa-grahaṇe iti cet, na, taj-janya-viśeṣa-grahaṇe pratijñāyāḥ sādharmye doṣaḥ, na vaidharmye, -utpādād varṇa-bāhulyād vā syāt. tac ca anākāṅkṣeta, tasya tat sva-pakṣa-viruddhaṃ na -kāma ity-ādi-vākyasya bhūta-viśeṣe yathāānayanam anyad vā yat kiñcid anuṣṭhānaṃ vā | atīndriya-artha-vit kaścid asti ity añjalinā vā udaka-ānayanaṃ yathā-kathañcid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv virodhaḥ syāt. uktam atra. tasya upalabhyaeva vastu syāc chabda-jñānābhyām, tad-viṣaya-anitya-svabhāva-bhedam, pūrvakasya nityaevaṃ siddhasya, asiddhasya api sādhanatvena virahād iti, vyabhicāri vā. atha api tad-miśraṇam anyena. tasmād ime bhāvāḥ sajātīya||215|| pratyakṣeṇa a-bādhanaṃ pratyakṣa-upalakṣaṇa-rāga-ādi-buddhīnām. a-tathāca. tathā an-āgama-apekṣa-anumāna-viṣayakārya-kāraṇatāyāḥ. tatra pratiniyata-sādhane -sādhaka-pramāṇa-vṛttī. te ca atyakṣe na ayam abhiprāyaḥ, tadā na kaścid doṣaḥ, anicchā-parāvṛttāv anyatra apy evaṃ-bhāvasya śabdena sambandhaḥ, katham ekena eṣām āśraya|| an-anya-hetutā tulyā sā mukhya|| tasmād an-artha-āskandinyo ’-bhinna-arthaeva kriyā-kāraka-saṃsthitiḥ | bhāveṣu bhinnakartāra ity ukta-prāyam. yā apy etā nitya-nir-malam an-apāyi pāramārthika-pramāṇam itaḥ || dayāvān duḥkha-hāna-artham upāyeṣv udbhāvayantam aparo doṣa-ābhāsa-vacanena -sādhana-vādinam abhūtair doṣair uttara-vādy so ’-sthāne nir-doṣe nigrahasthānasya -nītyā. tasya asya puruṣa-artha-upayogino || dayālutvāt parārthaṃ ca sarva-ārambhaācaṣṭe jñānād bhūtaṃ sa-sādhanam || tac ca -śaktinā apy a-dṛṣṭa-paramārtha-sāram adhikaprāg asādhāraṇaṃ dṛṣṭvā asādhāraṇam ity asādhāraṇas tad-asādhāraṇatāṃ tato bhedam -anya-ākāravatyā buddhyā adhimucyeta arthān kaścid iha anuṣaṅgī ity abhāva eva arthaātmani virodhāt, tad-rūpasya prāg a-darśanād -artha-bhāsitvāc cintā-ādāv eka-cetasi || abhilāpinī | pratītiḥ | kalpanā (4ʼbcʼ) tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam. bhavet ||5|| na hi saṅketa-kāla-bhāvitam artha-abhipāta-kṛte ca buddhi-janmany hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭaan-anumānam. tasmāt pratyakṣā iyam anna sukha-ādīnām ātma-saṃvittir āviṣṭa-saṃyoga-karma-āder api tadvat svarūpataḥ | jñānaṃ pratyakṣam. kā punar iyaṃ kalpanā. tasyās tad-ātma-rūpatvāt. na enam iyam vedakam ||15|| tac ca idaṃ pratyakṣam an-

abhilāpya abhimata āptaḥ. tad-vacanaṃ na antareṇa arthaabhimata-nitya-gotva-vṛttiṃ hetum anityatve abhimata-saṃvādanāt, mithyātve ’pi praśamaabhimataḥ. anyatra vartamānasya tato ’nya-sthānaabhimato ’rtha-kalāpo na vyaktau na kriyāyām iti ’bhimatas tathā dhīr ātma-vedinī || tasyāś ca abhimato bhūta-niścaya-yukta-vāk | āptaḥ svaabhimato yadi | sampūrṇa-aṅgo na gṛhyeta sakṛn na abhimato vādina iṣṭo ’-nirākṛtaḥ pakṣa iti pakṣa’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ ca ’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ ca ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. abhimatatvāt. sādharmya-dṛṣṭānte ca viparītaabhimatam. api ca, deśa-kāla-krama-abhāvo vyāptiabhimatam iti virodha yujyeta. sa hi svayaṃ abhimataṃ ghṛta-ādi prakṣiped ity ayam arthaḥ, na abhimataṃ tadā ānaya ity api na brūyāt, abhimataṃ bhavet ||316|| yady āgama-anapekṣaṃ abhimataṃ syāt, udakam ānaya ity eva vaktavyaṃ abhimatasya an-anvayād asiddhiḥ. na vai sa abhimatasya an-anvayād asiddhiḥ. na vai sa abhimatasya anupalabdher abhāvāt, anabhimatasya tasya abhāvāt, anyasya ca vastuabhimatasya svayaṃ nāśam a-nāśaṃ ca sarvadā prāha abhimatasya, svayaṃ vādinā tadā sādhayitum anabhimatāt kutaścin nānā-bhāva evaṃ-bhāvaḥ syāt. abhimatād anyasmāc ca vyatiriktāḥ svabhāvena ekaabhimatānām arthānāṃ tathābhāvaḥ, yathā nīla-ādiabhimatānāṃ ca a-pratyakṣatā, yathā śabda-ādiabhimatānāṃ tathābhāvaḥ, yathā catūrṇām ārya’bhimate ’rthe sarva-sādhya-sādhana-sādhāraṇasya abhimate. tat kathaṃ tad-vaśāt pratītiḥ. na ca abhimate tad-ātmani cauratvena hetu-darśanena abhimateḥ. tad iha icchāyām eva sāmarthyam abhimatena dravyeṇa sambandha iti kevalam ayam abhimateṣv api | padārtha-śabdaḥ kaṃ hetum anyaṃ abhimateṣv api | śabdeṣu vācya-bhedinyo vyatireka abhimateṣv apy āropeṇa vṛttitaḥ || kā arthaabhimateṣv ākāśa-ādiṣu pratipattayas tā api na abhimukhī-kurvanti. tad api leśataḥ sūcitam eva abhiyujyate | parokṣa-upeya-tad-dhetos tadabhiyuñjīta, tasya tena bhūta-doṣatve pratipādite abhiyuñjīta, so ’-sthāne nir-doṣe abhiyoktā udbhāvayitā na bhavati. tathā ca bhūta’bhiyoga-arthasya avisaṃvādād viṣaya-antare ’pi abhiyogataḥ | tataḥ pramāṇaṃ tāyo vā catuḥ-satyaabhiyogavān vaktuṃ yatas tasmāt pramāṇatā | abhiyogair api | mataṃ mama jagaty a-labdhaabhilapato ’-pūrva-artha-adhigama-abhāvāt, abhilapantī smṛtir utpannā pratyakṣa-balena a-tad abhilaped vā. tato bheda-a-grahāt tat-saṃhāra-vādo abhilāpa-anukāriṇo ’nubhava-ātmano vikalpasya. abhilāpa-ābhoge ca viṣaya-pratyastamayāt tad-aabhilāpa-dvayaṃ nityaṃ syād dṛṣṭa-kramam a-kramam abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ abhilāpa-sāmānyam a-smaratas tad-yojanā abhilāpa-smṛty-antara-abhāvāt siddham a-vikalpakaṃ abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭaabhilāpā ca pratibhāti iti. śabdena a-vyāpṛtaabhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukhaabhilāpāc ca bhedena rūpaṃ buddhau na bhāsate || abhilāpinī | pratītiḥ | kalpanā (4ʼbcʼ) abhilāpaabhilāpena saṃsṛjati, tathā-vṛtter ātmani abhilāpya-viṣayam, a-vyāpṛta-indriyasya darśana-

abhilāpyaṃ V1_01804 PV_03448 V1_01811 V1_01902 PV_02280 V1_01809 SV_16507 V3_01406 SV_15824 SV_15829 SV_11314 SV_12003 V1_02309 SV_13612 PV_03438 V3_09706 V3_09709 V3_09408 V3_13002 SV_11707 SV_15801 SV_07503 SV_12005 SV_15729 SV_07502 V3_09409 SV_10314 V3_09408 V2_06603 PV_03438 SV_06919 SV_11313 SV_15801 SV_11315 V3_13405 V3_13011 V3_13406 SV_00906 HB_02113 V1_01011 SV_11014 V2_06702 V3_03003 V3_00709 SV_07908 NB_03117 NB_03117 V3_12911 SP_00010 PV_02022 PV_03195 SP_00004 V3_01308 PV_04087 V3_02608 PV_03376 SV_11409 SV_12112 VN_04215 VN_04216 VN_03403 VN_05206 VN_05510 VN_05208 SV_10906

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pratibhāsināṃ ca an-anvayād viśiṣṭam eva an-bhedād bhinna-pravṛttayaḥ | sukha-duḥkhasmaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv bījam ādhatte, tādṛśa-darśanād asya prabodho na viparyayāt || mithyā-vikalpena vinā na dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ | smaraṇād asmākam artho grāhyo na anya iti kevalam annir-anvaya-doṣo vyākhyātaḥ, yathā – tulyaḥ phala-sambandhaḥ syāt. api ca, an-ātmanāṃ mantrāṇāṃ vyakti-hetuḥ prayoktā an||227 || na vai sambandho vidyamāno ’py antad-abhiprāyasya prayogād utpanno idam asya saṃvedanam iti sambandhasya kiṃ tarhi tad-vyakteḥ. sā yathā-sva-varṇadṛśyamāne sita-ādike || puṃsaḥ sita-ādyāśrayeṇa anyatara-asiddhir udbhāvyate, yathā bādhane tad-bhāva-pramāṇa-a-pratītau vā kim -ādīnāṃ puruṣāṇāṃ ca tulyam. bhede kramaanupalambhāt. upalabdhi-lakṣaṇa-prāptir yogya-kṣaṇa-antara-utpattir eva ghaṭa-ādīnām eva nirākṛtā ||296|| na hi nityānāṃ kācid -atiśayasya ādhātum a-śakyatvāt. samavāyo iti tattvam asya sambandhaḥ. sā ca utpattir kaścit phalam aśnute ’nyo na. prayogo yady api jñāna-hetutāṃ muktvā anyā kācid asty -dadhy-ādir anekaḥ, ko vā virodhaḥ karmaiyatā tad-abhāvaḥ. punaḥ paryāyeṇa keṣāñcid aikyam iti cet, tat kim idānīm a-kramaiyatā tad-abhāvaḥ. punaḥ paryāyeṇa keṣāñcid -rūpaṃ saṃvedanaṃ sphuṭam | tat kiṃ sita-ādykuṇḍe badarāṇi vartanta iti. vyaktir vā tair -āśrayo vā kathaṃ sambandhaḥ. saṅketāt tadnityānāṃ kācid abhivyaktir ity uktam, yato -abhivyaktaḥ pratīti-hetuḥ. saṅketas tv enam -ātmakaṃ syāt. na ca etad yuktam. tasmāt tadvirodhinor ekatra a-sambhavaḥ, tathā tad-dharma-yogād eva bhāvās tadvantaḥ syur ity -ākṣiptaṃ sāsrava-dharma-viṣayaṃ cetaso bhavati. na ca bhūtvā punas tad-bhāve ’para-apekṣa-anapekṣa-ādi-prasaṅgaḥ. mano-vijñānapuruṣa-icchā-vṛttitvāt, teṣāṃ ca citrapuruṣa-icchā-vṛttitvāt teṣāṃ ca citratad evaṃ sva-vacanaṃ śāstraṃ ca syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacid -rūpatvāt. api ca anena kim a-sambhavad tat sarvagatam, yathā ākāśam. -deśa-avasthitaiḥ sva-sambandhibhir yugapad deśa-antare ’-gatvā a-tad-deśair a-pūrvair kathaṃ ca upakaroty asan || yady eka-arthamataṃ na iṣṭam a-kāraṇam || śastra-oṣadhavikalpena anubadhyate || artha-antara-āśaṃso bhāvaḥ katham apekṣate || dvayor ekavaiphalyam eva vā. yathā prāk sañjñinā gata-arthe ’py avadhāraṇe | kṛtya-antena gata-arthe ’py avadhāraṇe kṛtya-antena pratīyāt kathitaṃ ca na || ekaikena samayaḥ sarvaḥ sarvasya dīpakaḥ. aneka-arthagranthaḥ sampradāyād ṛte paraiḥ | dṛṣṭaḥ ko api vācyatvāt. parṣat-prativādibhyāṃ triryad vākyaṃ parṣadā prativādinā ca trirca anyathā virodhaḥ. asiddhe dharmi-svabhāve ayuktaṃ nigamanam. vijñātasya parṣadā trirkaś ca ayaṃ samaya-niyamas trir-vākya-arthasya parṣadā prativādinā trir-sāmānyād anumānatā | buddher a-gatyā

abhihitā abhilāpyaṃ vastu-rūpam indriya-matayaḥ abhilāṣa-ādi-bhedā buddhaya eva tāḥ || pratyakṣās abhilāṣa-itarābhyāṃ vyavahāro bhavati. vastu’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ abhilāṣaḥ sukhād api | tāyāt tattva-sthira-a-śeṣa abhilāṣeṇa vyavahāraḥ pravartate ||18|| arthaabhivyakta-artha-viśeṣa-saṃsargāḥ śrutim abhivyakta-caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭaabhivyakta-śabdānāṃ karaṇānāṃ prayojanam | manoabhivyakta-śruti-viṣayāṇāṃ karaṇānāṃ prayoktā jāpī abhivyaktaḥ pratīti-hetuḥ. saṅketas tv enam ’bhivyakto vā śabdaḥ tad-avyabhicārī iti tattvam abhivyakti-nimittatvāt. indriya-ādiṣv api abhivyakti-pratyaya-kramād bhavantī krama-yoginī abhivyakti-rūpaṃ saṃvedanaṃ sphuṭam | tat kiṃ abhivyakti-vādinaḥ kṛtakatvam asiddham iti, na abhivyakti-vādena. tasmāc chāstra-āśraya eva abhivyakti-virodhād aikyam iti cet, tat kim abhivyaktiḥ. a-bhedād eka-vyaktyā sarva-vyakter a abhivyaktiḥ. anyathā anapekṣya tad-upakāraṃ jñāna abhivyaktir ity uktam, yato ’bhivyañjakaḥ ’bhivyaktir iti cet. ukta-uttaram etat. tasya abhivyaktir vā avyabhicāra-āśrayaḥ pauruṣeyī iti abhivyaktiḥ sā prāg eva nirākṛtā ||296|| na hi abhivyaktiḥ sāmānyasya svabhāva-atiśayasya abhivyakter a-bheda-vyāpana-asiddhau. kramas tu abhivyakteḥ. kārye tu kāraka-ajñānam abhāvasya abhivyakter ghaṭa-dadhy-ādir anekaḥ, ko vā abhivyakteḥ. na api śabdā yathā-bhāvaṃ vartante, abhivyakteḥ para-rūpam atha ātmanaḥ || para-rūpe abhivyakteḥ. yady ādheyatā, nityasya anabhivyaktāv a-samartha-anya-kalpanā ||227 || na ’bhivyañjakaḥ prayoktā syāt. vyaktiś ca buddhiḥ abhivyanakti. sa tarhi siddha-upasthāyī kim aabhivyāpta-dharma-yogād eva bhāvās tadvantaḥ syur abhivyāptayor api iti na tāv ekatra staḥ. tan na abhivyāptir asya dṛṣṭāntena pradarśyate. tad ayaṃ ’bhiṣvaṅgaṃ rāgam āhuḥ. na evaṃ karuṇā-ādayo abhisaṃskāram apekṣata iti. svabhāvato ’-sthitiabhisaṃskṛtam indriya-jñānaṃ pratyeti iti cet, na, abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt katham aabhisandhitvāt. tad ayaṃ liṅga-saṅkarāt katham aabhisamasya sāmyād ekam uktam. yathā ātmano ’abhisamīkṣya āhuḥ – eṣa piṇḍo viṣāṇī goabhisamīkṣya evaṃ bahv-āyāsaḥ sāmānya-vāda abhisambadhyate ca sarva-deśa-avasthitaiḥ svaabhisambadhyate tat sarvagatam, yathā ākāśam. abhisambandha ekasya tad-antarāla-vyāptiabhisambandhāt kārya-kāraṇatā tayoḥ | prāptā abhisambandhāc caitrasya vraṇa-rohaṇe | aabhisambandhāj jāyante ye ’ṇavo ’pare | uktās te abhisambandhāt sambandho yadi tad-dvayoḥ | kaḥ abhisambandhād arthavac chabda-rūpaṃ vibhaktiabhisambandhād uktaṃ kāla-antara-cchide || iha an abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga abhisambandhe pratisandhir na yujyate | eka-artha abhisambandhe viruddha-vyakti-sambhavaḥ ||228 || ’bhihito yena so ’py evaṃ na anumīyate ||241|| na abhihitam apy a-vijñātam a-vijñāta-artham. yad abhihitaṃ na vijñāyate śliṣṭa-śabdam a-pratīta’bhihitayor hetu-pratijñā-arthayor virodhād abhihitasya a-pratyuccāraṇam ananubhāṣaṇam. abhihitasya ananubhāṣaṇam iti. yadi tāvat paraabhihitasya yad a-pratyuccāraṇam, tad abhihitā parokṣe ’py asya gocare ||216|| tasya ca

abhīṣṭa PV_04090 PV_04089 V1_01201 SV_00918 SV_11106 SV_11108 SV_05008 SV_03212 V3_10905 NB_03140 PV_02007 V1_02807 SV_14304 SV_14211 PV_03284 SV_14208 V1_02804 PV_03285 V2_07403 SV_00403 PV_03282 V1_02801 PV_02271 VN_06412 PV_02259 VN_02511 VN_02508 VN_02504 VN_02611 VN_01111 PV_02137 PV_02034 PV_02138 SV_11117 PV_02124 PV_03168 PV_03029 SV_00913 V3_11004 PV_03448 SV_00107 V1_02406 V3_11006 SV_00915 PV_02130 SV_03207 PV_02144 SV_03205 SV_03610 SV_03302 SV_11204 SV_11112 PV_02034 NB_02044 SV_11021 VN_05201 PV_02205 PV_02142 PV_02131 SV_11018 PV_02147 PV_02126 PV_02120 HB_03719 SV_12323

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śāstraṃ tad-abhīṣṭasya sādhyatā || tena anātmanā | anapekṣya akhilaṃ śāstraṃ tadatītād api darśanāt. tad ayam a-viṣayatvād icchā-lakṣaṇatvāt phalasya. sarvathā praśama-sukha-rasasya an-udvejanāc ca. na tu bhūta-artham, vastu-bala-utpatteḥ. sad-artha-grāhiṇī buddhir bhrāntir na syāt. ’sati bhrānti-kāraṇe bhavati. tasmān na -darśana-ākṣiptaṃ sāsrava-dharma-viṣayam -pratibandhāt. dūṣaṇa-ābhāsās tu jātayaḥ. -vicārataḥ || tadvat pramāṇaṃ bhagavān tathā hy a-śubha-pṛthivī-kṛtsna-ādikam svabhāva eva samarthitaḥ syād iti katham sa eva artho ’gni-janmā abhāvas tad idam tādṛg-arthavat || a-śubhā-pṛthivī-kṛtsna-ādy artha-antarād artha-antara-janmani kāṣṭham tathā-vṛtter a-darśanāt ||30|| tasmād bhūtam ca bhāvanā-bala-nirmitam || tasmād bhūtam -anurodhiny eva, na anya-āyatte, tad-bhāve -anurodhiny eva na anya-āyatte, tad-bhāve -bhaya-unmāda-caura-svapna-ādy-upaplutāḥ | -bhaya-unmāda-caura-svapna-ādy-upaplutāḥ | mama ahaṃ ca ity-ādi satya-catuṣṭaye || vaktavyaḥ. atra api yadi tat-sādhana-vādinam -saṃsiddho vidhiḥ puṃsām a-janmane || tailapratipakṣaḥ. pratipakṣasya dharmaṃ sva-pakṣe dṛṣṭāntasya yo dharmas taṃ yadā sva-dṛṣṭānte iti na uktam asmābhiḥ. prati-dṛṣṭānta-dharmaśabde pratipadyamāne pratipakṣa-dharmakasyacit svabhāvasya pravṛtti-nivṛttī svayam upāyaṃ kālena bahunā asya ca || gacchanty abhyāsāt sā buddher deha-saṃśrayāt | asiddho khadga-āder viśeṣo ’yaṃ mahā-muneḥ | upāyaca tad-abhāvāt. tasmāt samāna-jātīya-pārada-hema-āder agny-āder iva cetasi | sa ca | an-anvayī dhiyo ’-bhedād darśanavā grahaḥ | bhrāntiḥ sā anādi-kālīna-darśanaapy ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa te ’pi nirvarṇita-uttarāḥ || āśraya-ālambanaiti naś cintā api cetaś ciram | su-ukta-upadhāno yuktaḥ, tad-a-viśeṣe ’pi svabhāva-ādayaḥ sūtre deśitāḥ. etāś ca sajātīyamaitry-ādaya iṣyante. etāś ca sajātīyaprayāty atyanta-sa-ātmatām || tathā hi mūlam -vikalpāḥ. tatra buddhi-pāṭavaṃ tad-vāsanāparikalpayet | hetumattvād viruddhasya hetor -apekṣatvāt. anubhavo hi yathā a-vikalpa-vṛttīnāṃ śabdānām a-vastu-sandarśināṃ yathāan-artha-antare ’pi tathā prayoga-darśanadoṣāṇāṃ tat-pratipakṣa-nairātmya-darśanapunar eṣāṃ doṣāṇāṃ prabhavo yat-pratipakṣaced eta gṛdhrān upāsmahe || sādhanaṃ karuṇāprayoga-bhede ’pi. prayoga-darśanasaty apy upādāne kasyacin mano-guṇasya punaruktam, anuvāde tv a-punaruktaṃ śabdaato nityaḥ sa kathyatām | ukto mārgas tadmārga-ukty-a-paṭutā api vā | a-śeṣa-hānam citta-dharmasya pāṭave || kṛpā-ātmakatvam nirhrāsa-atiśaya-śritām | sa ātmī-bhāvāt tadskandhā rāga-ādeḥ pāṭava-īkṣaṇāt | pravṛddhayaḥ | kṛpā-ādi-buddhayas tāsāṃ saty īdṛśaṃ tena śeṣavat sādhanaṃ matam || -prakṛtīni kṛtvā tat-pramāṇakān puruṣān hiṃsā-maithuna-ātma-darśana-ādayo ’n-

abhyudaya abhīṣṭa-saṃsṛṣṭasya iṣṭasya api hi bādhane | abhīṣṭasya sādhyatā || tena an-abhīṣṭaabhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti abhūta-a-samāropān nir-doṣaḥ. tad-anyena abhūta-arthaṃ khalv apy upādāna-bala-bhāviabhūta-arthāś ca doṣā na pratipakṣa-sātmyaabhūta-ākāra-samāropād bhrāntir iti cet. na tarhi abhūta ity eva sarva-ākāra-niścayaḥ. tatra api ca abhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānandaabhūta-doṣa-udbhāvanāni jāty-uttarāṇi iti. namo abhūta-vinivṛttaye | bhūta-uktiḥ sādhana-apekṣā abhūta-viṣayam api spaṣṭa-pratibhāsaṃ nirabhūto nāma. tasmān na anyo ’nyasya vināśo ’stu abhūtatvān na dṛśyata iti. bhavatu tasya idaṃ abhūtam api varṇyate | spaṣṭa-ābhaṃ nir-vikalpaṃ abhūtaṃ nāma na dṛśyate vā. atiprasaṅgo hy evaṃ abhūtaṃ vā yad yad eva atibhāvyate | bhāvanāabhūtaṃ vā yad yad eva abhibhāvyate | bhāvanā’bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca ’bhūtasya paścād bhāva-niyama-abhāvāt, kāraṇānāṃ abhūtān api paśyanti purato ’vasthitān iva || na abhūtān api paśyanti purato ’vasthitān iva ||29|| abhūtān ṣoḍaśa-ākārān āropya paritṛṣyati | tatra abhūtair doṣair uttara-vādy abhiyuñjīta, so ’abhyaṅga-agni-dāha-āder api mukti-prasaṅgataḥ | ’bhyanujānan parājitaḥ. yathā anityaḥ śabda ’bhyanujānāti nigṛhīto veditavyaḥ. tatra dṛṣṭaś abhyanujñā sva-dṛṣṭānte pratijñā-hānir abhyanujñāto bhavati, anityaḥ śabda iti ca vadato abhyanujñāyete, tad eva paro bruvāṇaḥ kim iti na abhyasyatas tatra guṇa-doṣāḥ prakāśatām | buddheś ’bhyāsa iti cen na āśraya-pratiṣedhataḥ || prāṇaabhyāsa eva ayaṃ tādarthyāc chāsanaṃ matam || abhyāsa-jam ātma-darśanam ātmīya-grahaṃ prasūte. abhyāsa-jāḥ pravartante sva-rasena kṛpā-ādayaḥ || abhyāsa-nirmitaḥ || tad-rūpa-āropa-gatyā anyaabhyāsa-nirmitā || arthānāṃ yac ca sāmānyam anyaabhyāsa-bala-utpādinī bhavaty eva karuṇā. tathā abhyāsa-bala-utpādinī bhavaty eva karuṇā. tathā abhyāsa-bhedād bhinna-pravṛttayaḥ | sukha-duḥkhaabhyāsa-vivardhita-vyasanam ity atra anubaddhaabhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsaabhyāsa-vṛttayo na rāga-apekṣiṇyaḥ, na evaṃ rāgaabhyāsaḥ pūrvaḥ pūrvaḥ parasya tu | kṛpā-vairāgya abhyāsaḥ prakaraṇam ity-ādayo ’nubhavād bhedaabhyāsataḥ kṣayāt || hetu-svabhāva-jñānena tajabhyāsaṃ niścaya-pratyayān janayati, yathā rūpaabhyāsaṃ vikalpa-prabodha-hetūnāṃ pravṛtti-cintā. abhyāsāt. na tāvatā sarvatra bhedaḥ. anyatra api abhyāsāt prahāṇam. sa tu kṣīṇa-doṣo dur-anvayo abhyāsāt prahīyante. sarvāsāṃ doṣa-jātīnāṃ jātiḥ abhyāsāt sā buddher deha-saṃśrayāt | asiddho abhyāsāt svayam apy evaṃ vyavaccheda-pratītir abhyāsād apakarṣiṇaḥ. tat-pāṭave nir-anvayaabhyāsād artha-viśeṣa-upapatteḥ, yathā hetvabhyāsād āśrayaḥ parivartate || sātmye ’pi doṣaabhyāsād ukty-āder doṣa-saṅkṣayaḥ || na ity eke abhyāsād ghṛṇā-vairāgya-rāga-vat | niṣpannaabhyāsād dhīyeran āśravāḥ kvacit ||220 || sa tu abhyāsān na yadṛcchāto ’-hetor janma-virodhataḥ || abhyāse kutaḥ sthitiḥ || na ca evaṃ laṅghanād eva abhyāsena viśeṣe ’pi laṅghana-udaka-tāpa-vat | abhyudaya-niḥśreyasābhyāṃ saṃyojya punaḥ abhyudaya-hetavo ’nyathā ca varṇyante. tat katham

abhyudaya

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SV_10305 V2_06512 PV_04115 VN_00916 SV_04802 VN_06207 V3_00503 VN_04015 VN_02110 V3_00510 PV_04029 V3_09202 VN_01911 SV_04803 V3_00506 VN_00917 SV_13410 SV_12020 V3_00501 VN_06702 VN_06101 V3_10304 SV_16930 V3_00206 VN_06209 V3_01107 SV_13620 V3_13012 VN_02907 V3_00504 V3_03309 V3_03405 V3_00304 V3_01110 PV_04005 PV_04086 V3_02603 V3_02808 V3_00510 V3_00509 V3_02811 V3_01905 SV_04816 SV_10507 VN_06011 VN_06011 VN_06010 SV_04807 V1_03306 V3_03208 SV_14724 SV_12621 PV_04104 SV_08316 V3_12201 SV_01616 V3_03104 NB_03059 VN_06116 VN_06113 V3_00205 SV_14902 SV_14425 V3_01712 V3_00502

vā, na asti dāna-hiṃsā-virati-cetanānām vā, na asti dāna-hiṃsā-ādi-virati-cetanānām tatra hetūnāṃ yatra na anvayi | sattvam ity tasmād anena kvacit keṣāñcid asad-vyavahāram -doṣaḥ. jātir anyā mā bhūt. jātim api hy api vyavahārā loka iti. atha tad upakṣepam pratipadyamāno ’param api sāmarthya-āyātam idam artha-antaraṃ nāma nigrahasthānam nigrahasthānam. vādinā sādhane prayukte yukti-bādhane samartha iti vakṣyāmaḥ. -padaiḥ || asiddha-a-sādhana-artha-ukta-vādy-tvag-apaharaṇe maraṇād iti prativādy-anke bauddhāḥ. ye buddhasya bhagavataḥ śāsanam hy abhyupagacchatā avaśyaṃ bhāvānāṃ bhedo artho yukti-sāmarthyād āpatati, sa sarvo -vyavahāram abhyupagacchatā ato ’nupalambhād -pratipatti-hetuḥ samasta-rūpaḥ karma-ātma’bhyupeta-bādhā iti cet. nanv idam eva pratijñāyāś ca abhyupeta-ādi-bādhā, svayam -upalabdher iti sukha-ādīnām utpatti-vināśana atipatati. etena eva vitaṇḍā pratyuktaiṣṭasya eva bādhakam. na hi tasya asattā-anprasiddhiṃ pramāṇayet. tatra a-virodhād parīkṣā-vṛttiḥ, api tu parīkṣāyā -upakṣepāt, tat-sādhana-nir-doṣatāyāṃ hi tad-padaiḥ, asiddha-a-sādhana-artha-ukta-vādytad-āśrayaḥ, na viśeṣaḥ. tat kathaṃ tulye tan na atra viruddhāvyabhicārī. tad ayam bhūta-doṣa-udbhāvanam iti na kaścit parājayo abhyupagacchati, prabhā-abhyupagame pradīpapratiṣṭhāpitam uttaraṃ pratihanti ity ca asya paripūrṇā pramāṇatā. yadi sva-vacana||2|| ity antara-ślokaḥ. tad-āgama-viruddhaa-prakaraṇa-āśrayaḥ, a-nāntarīyakasa siddhaḥ katham āgamaḥ || tad-viruddhaiṣṭa-śrutir a-vyāpti-bādhanī || sādhyaiṣṭa-śrutir a-vyāpti-bādhanī ||23|| sādhya-gamanād avasādaḥ syāt. sa ca ayaṃ sādhyaabhyupagata-eka-dharmaṇo ’vaśyam apara-prāptasya avaśyaṃ parigraha-arhatvāt. na ca āptābhyāṃ prasiddhena ca a-nirākṛto sūtra-kāraḥ – svayam iti śāstra-anapekṣam -anyeṣv iti jāti-dharmo ’py asti. tan niyatapravṛtti-nivṛttī vilomayan yathā-abhyupagamayor vivādaḥ syāt, a-viruddhavivādaḥ syāt, a-viruddha-abhyupagamayor anna, a-sambhavāt. ekatra adhikaraṇe viruddha-abhāvāt, tad-arthasya anyena sādhanāt, tadaikya-virodha iti cet, na, dharma-bhedaa-bahir-bhūto ’py abhyupāyaḥ, bādhanaupādāna-arthaḥ. na kārya-kāraṇa-bhāvo ’npratyabhijñānād a-pratipatti-prasaṅgāt, an-vacane pratibandhaḥ sva-vācy api || tena sahakāriṇām eka-svabhāvatayā janakatvana ca pareṇa tathā upagata ity a-pramāṇād arthaṃ puṣṇāti, yena kenacit kāraṇavattvaśāstraṃ virundhāno vihanyate, na aparam, an-āyur-nirodha-lakṣaṇasya maraṇasya anena bhavān api iti, sa sva-pakṣe doṣaiti nigrahasthānam iti. sva-pakṣa-doṣana tat-siddhaṃ parasya eva siddham. tan na anena eva pratyākhyātaḥ. kasyacid bhāva-anity a-prasaṅga eva. vināśād bhāva-nāśa-anartha-antara-bhūtaḥ, dvayor ekasya apy an-avasthānāt. na, parīkṣā-kāle kasyacid an-

abhyupagamāt abhyudaya-hetutā iti, pratyakṣe ’py arthe abhyudaya-hetutā iti. pratyakṣe ’py arthe abhyudāhāro hetor evaṃ-phalo mataḥ || saṅketaabhyupagacchatā ato ’nupalambhād abhyupagantavyo abhyupagacchatā avaśyaṃ bhāvānāṃ bhedo abhyupagacchaty eva, tadā apy asāv uttara-aabhyupagacchati, prabhā-abhyupagame pradīpaabhyupagata-artha-a-saṅgatatvād iti. nyāyyam etan ’bhyupagata-uttara-pakṣo yatra viṣaye prativādī abhyupagata-eka-dharmaṇo ’vaśyam aparaabhyupagata-grahaḥ | an-ukto ’pi icchayā vyāptaḥ abhyupagataḥ, vijñāna-indriya-āyur-nirodhaabhyupagatāḥ. ko buddho bhagavān. yasya śāsane ’bhyupagantavyaḥ, tad-abhāve tasyā apy abhāva’bhyupagantavyaḥ, na vā kaścid iti. na apy abhyupagantavyo na vā kvacid viśeṣa-abhāvāt. so abhyupagantavyaḥ syāt, śabda-vad eva. kramaabhyupagama-aṅgam iti kasya bādhā. tat parasya abhyupagama-antara-avasthānāt. na, parīkṣā-kāle abhyupagama-abhāvāt sarvasya tad-ātmakasya na abhyupagama-abhāve vivāda-abhāvāt. yadā tarhy abhyupagama itara-grahaṇaṃ samarthaṃ bhavati, abhyupagama iti cet. na, atra apy atīndriye abhyupagama iti na para-upagatena sādhanam. tadabhyupagama eva uttara-a-pratipattir iti tāvatā abhyupagama-grahaḥ ||6|| veditavyaḥ. tena siddhaṃ ’bhyupagama-nibandhane na varṇāḥ kāryāḥ. na ca abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar diṅ’bhyupagama-mātreṇa vastu-siddher abhāvāt abhyupagama-vad iti pratipattir eva sā, na abhyupagama-virodhaḥ. ata eva pūrva-abhyupagamena abhyupagama-virodhayoḥ pratibandho doṣaḥ, tathā abhyupagamaś ca tena eva kathaṃ bhavet, tadabhyupagamaś ca śāstra-upagame ’pi vādino abhyupagamas tena eva ca kathaṃ bhavet | tad-anya abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā | abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā | abhyupagamaḥ pratyakṣa-artha-anumāna-āptaabhyupagamo yukti-kṛta iti. asati tu hetau abhyupagamo yukti-bādhane samartha iti vakṣyāmaḥ. ’bhyupagamo hetum apekṣate. pratyakṣe ’rthaabhyupagamaṃ darśayati iti. śāstra-upagamāt abhyupagamaṃ niyata-codanaṃ jāty-arthaabhyupagamaṃ pratipādyate, nir-upākhya-vad anyaabhyupagamayor an-abhyupagamayor vā vivādaabhyupagamayor vā vivāda-abhāvāt. tatra avaśyam abhyupagamayor vivādaḥ syāt, a-viruddhaabhyupagamasya ca avaśyaṃ-bhāvitvāt. api ca, tadabhyupagamāt. a-bhinne ’pi vastuni śakti-bhedena abhyupagamāt. anyathā atiprasaṅgaḥ syāt, abhyupagamāt. abhyupagame vā na kārya-kāraṇe abhyupagamāc ca. teṣāṃ ca apauruṣeyatva-sādhane abhyupagamāc chāstraṃ pramāṇaṃ sarva-vastuṣu | abhyupagamāt. tato janakasya sthānāt. a-sthāyinaś abhyupagamāt tathā eva bhavati, atiprasaṅgāt. na abhyupagamāt. tathā ca anupalambha eva ātmanaḥ abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ abhyupagamāt, tasya ca taruṣv a-sambhavāt. aabhyupagamāt para-pakṣe taṃ doṣaṃ prasañjayan abhyupagamāt para-pakṣe doṣa-prasaṅgo mata-anujñā. abhyupagamāt parīkṣā-vṛttiḥ, api tu parīkṣāyā abhyupagamāt. yathā keṣāñcid eva iṣṭaḥ pratigho abhyupagamāt. yo hi vināśa iti kiñcin na ity āha, abhyupagamāt. śabda-ghaṭa-bhedena kalpane abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ

abhyupagamāt SV_14101 V3_03107 PV_04069 SV_08916 SV_01305 V2_09602 V3_03304 PV_04237 PV_04043 PV_03318 V3_01510 SV_08515 PV_03116 SV_08110 VN_00509 V3_00411 NB_03044 V3_00407 SV_05408 VN_00508 V3_00504 SV_04806 HB_03515 PV_03479 SV_14724 VN_04916 V3_03901 VN_01007 HB_03516 SV_13914 SV_04319 V3_01505 V3_01607 V3_03310 SV_01307 V2_09603 SV_07817 VN_00108 SV_05902 SV_10902 SV_02101 V2_09003 HB_03515 SV_10507 VN_06103 VN_06107 V3_00612 V3_09203 PV_04101 PV_04092 V3_02909 PV_04102 V3_03208 PV_04163 PV_04049 V3_02104 PV_02032 PV_03342 PV_04049 V3_02105 V3_00501 SV_14026 SV_12019 V3_03102 SV_12024

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-prasādhane buddhīnāṃ puruṣa-guṇatvaa-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-pīḍā iha doṣaḥ sā anya-kṛte samā || śāstraa-bādhaka eva. sarvatra svabhāvena bhedasya nairātmya-asiddheḥ prāṇa-āder a-nivṛttiḥ. nairātmya-asiddheḥ prāṇa-āder a-nivṛttiḥ. kathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena ca sandigdhaḥ syād asan na saḥ | asattvaṃ ca eva iṣṭa ity upāttā svayaṃ-śrutiḥ || śāstraaikya-virodha iti ced asat | dharma-bhedaghaṭasya svato ’rtha-antara-bhāvasya ansarva-ākāra-viveka- a-vivekinor vā arthayor asau na bhāvaḥ prāg-abhāvavān | sambandha-anśakty-upayogāya śakty-antarasya vyatirekiṇo -a-viśeṣāt; na hy evaṃ-vidhasya asattva-ana-sambhavī yo ’-sambhavinā vyāpta iti tad-chāstra-kāreṇa tasmin dharmiṇy aneka-dharma-dharma-upagama-sandarśana-arthaḥ. tad-an-upakārāṇāṃ pratibhāsa iti sa eva sāmānyavyavahāra-viṣaya iti vyāptiḥ, kasyacid asato api sāmarthya-āyātam abhyupagacchati, prabhāparihārasya kartum a-śakyatvāt, artha-antara’py abhyupagamya prayogaḥ saṃśayitasya antad-rūpaḥ svayam eva prakāśate || tathāna kārya-kāraṇa-bhāvo ’n-abhyupagamāt. anyatarasya ānarthakyam iti tad etan niyamasiddhaṃ vastu-balena tat, pratīti-siddhaeva sādhanatvāt. anupalambhād eva tadayogāt, tathā bādhā-upalabdhāv api prayogaḥ, anyeṣām api vyaktiḥ prasajyate | tathāteṣāṃ prakṛti-bhedād yathā-vastu śabda-arthaca dehasya ghaṭād artha-antara-bhāva-an-artha-antara-bhāvas tayor ekasya tathāity abhyupagama-virodhaḥ. ata eva pūrvaapy a-pramāṇikā kathaṃ nairātmya-siddhiḥ. parasya apy a-pramāṇikā nairātmya-siddhiḥ. svabhāva-antarasya kutaścid an-utpatteḥ. an-uccāraṇaṃ vādino nigraha-adhikaraṇam, tad na vā (115abʼ) ya evam ekaṃ vastu-sāmānyam rāga-ādi-rūpaṃ tat-prabhavaṃ ca a-dharmam eva na syāt. nāma-antaraṃ vā, artha-bhedam eva na syān nāma-antaraṃ vā, artha-bhedam yathā anupalambhe bādhāyā bhāva-sambhave ’py eva. so ’yaṃ mūḍho nimittaṃ tad-abhāvaṃ vā -abhāve vivāda-abhāvāt. yadā tarhy anya-abhidhānayor api parājaya eva ity uktam -nibandhaneṣu vicāra-prastāveṣu, anyathā -lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam prāmāṇyam āgamānāṃ ca prāg eva vinivāritam | bhedena sā bādhā uktā caturvidhā | tatra darśitā tridhā-anumānaṃ bhittvā. tatra pṛthak-kṛtaḥ | anumāna-a-bahir-bhūto ’py pṛthak-kṛto ’numānād a-bahir-bhūto ’py akṣeṇa a-dṛṣṭe rūpa-ādāv adhika-adhike || || vāda-tyāgas tadā syāc cen na tadā an||9|| vāda-tyāgas tadā syāc cen na tadā ankva upayujyate || heya-upādeya-tattvasya sa-ātmā svarūpeṇa na aneka-ātmatva-doṣataḥ || syāc cen na tadā an-abhyupāyataḥ | upāyo hy syāc cen na tadā an-abhyupāyataḥ | upāyo hy nanu tathā apy asiddhir hetoḥ pratijñāyāś ca vācya-doṣāḥ. buddher a-puruṣa-āśraye | bādhā yad evaṃ prativyūhyeran. tatra prativahane na tīrtha-snāna-ādir a-dharma-śodhana iti na cintayā ātmānam āyāsayati. tata eva iṣṭer an-

abhyupeta abhyupagamāt samayo ’sya bādhyate. pratyakṣaṃ abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpaabhyupagamāt sādhyaḥ śāstra-dṛṣṭo ’khilo yadi | abhyupagamāt, sāmānyasya ca vyāvṛtti-lakṣaṇasya, abhyupagamāt siddham iti cet. katham idānīm ātmaabhyupagamāt siddham iti cet, katham idānīm ātmaabhyupagamāt. sva-upagama eva tarhi prāmāṇyam abhyupagamād a-pramāṇān na yujyate || asato ’abhyupagamād eva sarva-ādānāt prabādhane | tatra abhyupagamād vastv-a-bhinnam iti iṣyate || evaṃabhyupagamād virodhāc ca deha eva artha-antaraabhyupagamān nāma kevalaṃ na iṣṭaṃ syān na vastv abhyupagamān nityaṃ viśvam idaṃ tataḥ || tasmād ’bhyupagame ’tiprasaṅgād dravyam eva upayujyata abhyupagame ’nyatra tasya yogaḥ. na hy evaṃabhyupagame ’paro niyata-prāptir iti dur-nivāraḥ. abhyupagame ’pi yas tadā tena vādinā dharmaḥ abhyupagame ca ubhaya-nivṛttiḥ, vivekasya kartum abhyupagame cintyate, yasmān na an-upakārako ’bhyupagame tal-lakṣaṇa-a-viśeṣāt; na hy evaṃabhyupagame pradīpa-abhyupagama-vad iti abhyupagame prayojana-abhāvāt, tad-arthasya anyena abhyupagame pravṛtty-ayogāt, tathā bādhāabhyupagame buddher buddhau buddhiḥ sva-vedikā | abhyupagame vā na kārya-kāraṇe ’nyonya-pratītiabhyupagame veditavyam. yatra eka-sādhana-vākyaabhyupagame śaśiny apy a-nivāraṇāt. tad vastuni abhyupagame sa yatra eva asti sarvo ’sadabhyupagame sati viśeṣa-abhāvāt. na bādhāyāṃ abhyupagame sarva-kāraṇānāṃ nirarthatā ||265|| abhyupagame sāmānādhikaraṇya-ayogāt, tad-upādher abhyupagame sāmānyena api sādhanaṃ na sambhavati, abhyupagame syāt. sa ca na śarīrasya, an-anvayaabhyupagamena ity āha. tad eva vākyaṃ svārthaṃ abhyupagamena ca sa-ātmaka-an-ātmakau vibhajya abhyupagamena ca sa-ātmaka-an-ātmakau vibhajya abhyupagamya api vyaktiṃ vyāpiny ekatra vyaktyā abhyupagamya apratibhayā tūṣṇīṃ-bhāvāt, sādhanaabhyupagamya itaretara-āśrayam anya-vyavacchedena abhyupagamya tat-prahāṇāya snāna-agni-hotra-āder abhyupagamya tathā-abhidhānāt. nanv an-arthaabhyupagamya tathā-abhidhānāt. nanv an-arthaabhyupagamya prayogaḥ saṃśayitasya an-abhyupagame abhyupagamya pravṛtti-nivṛttī vilomayan yathāabhyupagamya vādaṃ viphalatayā na kiñcid vakti, abhyupagamya vādam a-sādhana-aṅga-vacanāt. etena abhyupagamya vicāra-ayogāt. an-arthaḥ khalv api abhyupayan na caitanyam abhyupeyāt. maraṇa-śabdaabhyupāya-vicāreṣu tasmād doṣo ’yam iṣyate || abhyupāyaḥ kārya-aṅgaṃ svabhāva-aṅgaṃ jagatabhyupāyaḥ kārya-aṅgaṃ svabhāva-aṅgaṃ jagatabhyupāyaḥ prabādhanāt || anyathā atiprasaṅgaḥ abhyupāyaḥ, bādhana-abhyupagamāt. anyathā abhyupāyaḥ sva-vāg-ādi-bādhāyāḥ sambhavena tu | abhyupāyataḥ | upāyo hy abhyupāye ’yam an-aṅgaṃ abhyupāyataḥ | upāyo hy abhyupāye ’yam an-aṅgaṃ abhyupāyasya vedakaḥ | yaḥ pramāṇam asāv iṣṭo na abhyupāye ’pi bhedena na syād anubhavo dvayoḥ | a abhyupāye ’yam an-aṅgaṃ sa tadā api san || tathā abhyupāye ’yam an-aṅgaṃ sa tadā api san ||10|| abhyupeta-ādi-bādhā, svayam abhyupagama-antaraabhyupeta-pratyakṣa-pratīta-anumitaiḥ samam ||267| ’bhyupeta-bādhā iti cet. nanv idam eva abhyupagama abhyupeta-bādhā. sarveṣām a-dṛṣṭa-pratipattiabhyupeta-bādhāyāṃ tad-anyasya api tulyam ity an-

abhyupeti

225

SV_12101 VN_06509 VN_06513 V3_03206 V3_13101 V3_06511 V3_09204 VN_06610 HB_03715 V3_08809 VN_06611 SV_12513 PV_04259 V3_10901 PV_04054 VN_01104 PV_04095 V3_03006 VN_04703 V3_08606 V3_08907 V3_08604 V3_08607 V3_08610 SV_08415 PV_03304 PV_03509 PV_04081 PV_03294 SV_07025 V3_08703 VN_01022 SV_16718 V2_05211 SV_05917 SV_12818 SV_15721 SV_16706 SV_03803 SV_13419 SV_02909 SV_08622 SV_06606 V1_01201 V1_01312 V1_01304 V1_01411 SV_04602 VN_02206 SV_15621 SV_12424 SV_10018 V2_08304 SV_09503 V3_07406 SV_06413 SV_11907 SV_16515 V3_08904 V3_07006 PV_04049 V3_02105 SV_15507 SV_07411 HB_03011

kārya-dharmāṇāṃ vā kvacid atiśayam uktāv apara-uktir an-arthakā iti. siddhāntam vināśaḥ, na asad utpadyata iti siddhāntam pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam. tasmād śrāvaṇatvād iti. atra hi trayam a-pramāṇakam -niyatās tat-kāraṇa-vādinā utpattimanto kathaṃ ca maraṇam abhyupayan na caitanyam yadi sata ātma-hānam asataś ca ātma-lābham yathā āha – yadā tarhi śabdatvaṃ nityam na ca tathābhūta-ātma-kriyāṃ pratibandham abhyupaiti, apa-siddhānto bhavati. atha na a-nara-āśrayaḥ ||244|| puruṣa eva hi svayam -gati-nyāyaḥ sarvo ’yaṃ vyatirekiṇaḥ | -antaratvād a-gatir vacanād anumāna-lakṣaṇād guṇa-doṣam a-paśyataḥ | vilabdhā bata kena kadācid āgamaḥ, etasminn eva an-atiśaye prastāva-āśrayatve hi śāstraṃ bādhakam ity iti prastāva-āśrayatve śāstraṃ bādhakam ity -utkarṣa-anapekṣo ’līka-nirbandhaḥ, yat te | kāryaṃ tasya (66abcʼ) yo ’pi sthiram -deśa-utpāda ucyate. tasmāt siddhā tādṛśo -jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo api kārya-liṅga-jam eva, tādṛśasya ātmano ’py uktam. na vai tata ātma-viśeṣa-utpatter ’pi hetuḥ kaścin na ca aparaḥ | svabhāvo yato ’sya ātma-bhedād asya adhigatir ity anubhava-utpāde ’py artha-artha-manasor kasmād dhetv-anvaya-abhāvān nanu doṣas tayor -dvi-candra-ādi-dhiyāṃ hetur akṣāṇy api ity anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko -oṣadham indra-jālaṃ bhāvena śikṣitam, yad -prakāśanena sampradāya-sambhavāt. na hy kiṃ tarhi tat-tulya-vyatireko ’pi. tena tat prapadyate ||117|| vyavahāre ’pi tena -an-utpatteś ca. śabda-utpāda-vādinas tāvad dāḥ syuḥ. yadā tu samayād ebhyaḥ phalaṃ tadā vivṛṇoti, upadeśa-vaiyarthya-prasaṅgāt. tad iva pratibhāsa-a-bheda-prasaṅgāt. tasmād -kāle ca samasta-rūpa-an-upalakṣaṇāt. tad tad-ādhāreṣu vartante. tatra eva vā tad -vināśa-ādi-bhedaś ca ity api-śabdāt. yo sati vā a-vyatireko na syād ity uktam. tad -upayogasya atītād api darśanāt. tad -prasaṅgāt, ātma-sthiter abhāvāt. tasmād tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca -vikalpe darśane ’-vibhāvitā nāma. tad || na khalu vai vyasanam eva etal lokasya yad parājayasya an-utpatter a-parājayaḥ. tasmād na ca nityeṣv etad asti ity uktam. tat kim -uttarāḥ. tatra apy evaṃ-bhūto yādṛśo kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy nirdeśe ca kathaṃ tad-viśiṣṭena anvayaḥ. tad nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad bhedaḥ syāt. na hi bheda-upādhir eva bhedo sa eva asiddho yas tau śleṣayet. tad -ādīnāṃ sa eva vetti na aparaḥ. tasya kuto dharmatayā pātāt, ākāśa-kṣipta-vat. tathā ca tasya vastv-āśraya-anupalambho dharma ity na tadā an-abhyupāyataḥ | upāyo hy abhyupāye na tadā an-abhyupāyataḥ | upāyo hy abhyupāye tad-anusāreṇa ca keṣāñcit pratītiḥ. tathā sahakāritvāt kevalam a-samartham iti cet. ko -artho vyavahāraḥ, sa eva na syāt. na hy

ayam abhyupeti ity a-pratyayā eva asya vṛttiḥ. abhyupetya a-niyamāt kathā-prasaṅgo ’paabhyupetya pakṣam avasthāpayaty ekā prakṛtir abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣayaabhyupeyam – vyatireki-śabdatva-sāmānyam indriya ’bhyupeyāḥ, tad-bhāve para-apekṣatvena abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddham eva abhyupaiti, apa-siddhānto bhavati. atha na abhyupaiti, tadā ayaṃ hetur eva syāt, yady atra abhyupaiti. tasmāt pāta-abhāvaḥ pratibandhaḥ sa abhyupaiti, pakṣo ’sya na sidhyati iti. iha api abhyūhya parato vā ādhīyate. na eṣām a-vyāpṛtaabhyūhyaḥ śrāvaṇatva-ukteḥ kṛtāyāḥ sāmya-dṛṣṭaye | abhyūhyā, a-pratibandhāt. asati rāge vacanaṃ na amī siddhānta-viṣama-grahāḥ || yadi sādhana ’mīṣāṃ prakārāṇāṃ virodhāt. na an-atiśaya ekaamum | vaktum arthaṃ sva-vācā asya saha-uktiḥ amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ ’mūn eva śabdān prayuñjate, na aparān. na ca atra ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya’mbhasaḥ | kāryaṃ tasya (66abcʼ) yo ’pi sthiram ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi tasmād ambhasas tathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ ’yam (167abcʼ) ekasya janakād ātmano bhidyamānāḥ ayam | kriyāyāḥ karma-niyamaḥ siddhā sā tatayam | pratibhāsasya nānātva-codya-doṣo durayam || uttara-avayava-apekṣo na doṣaḥ pakṣa ayam || pāramparyeṇa hetuś ced indriya-jñāna’yam a-janya-janaka-bhūtānām upakāraḥ. svarūpasya ’yam a-janya-janaka-bhūtānām upakāraḥ, svarūpasya ayam a-jāta-a-naṣṭa-rūpa-atiśayo ’-vyavadhāna-aayam a-daiśikānāṃ śabdānāṃ sambhavati. lokaayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. ayam a-doṣa iti cet (118abʼ) na vai vastu-satayam a-doṣa eva. pṛthag a-samarthānām apy ayam a-doṣaḥ. samaya-kārasya ruceḥ phala-utpattiayam a-parijñāta-arthaḥ śabda-gaḍur evaṃ śalyaayam a-pratipadyamāno ’pi bhāva-svabhāvaṃ ayam a-pratisaṃhita-sakala-upalambho dhvani-vad ayam a-prasaṅga iti. tasya api nānā-upādhy’yam a-bhinnān sarva-arthān manyate, tasya ayam ayam a-vibhāgo ’nviyād vā na vā. na punar anayam a-viṣayatvād abhūta-a-viśiṣṭam api spṛṣṭvā ayam a-śabda-saṃyojanam eva arthaṃ paśyati ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā ayam a-saṅketayann a-prayuñjāno vā śabdān duḥkham ayam a-samartha-sādhana-abhidhāyy api pareṇa ayam a-samartho ’pekṣyata ity anapekṣāḥ sadā ’yam a-sambhavat-tat-sādhana-sampradāyo na iti ayam akiñcitkaraḥ kim ity apekṣyata iti siddhā ayam akiñcitkaraḥ kim ity apekṣyata iti siddhā ayam agninā avinābhāvī siddhaḥ. arthād eva agnes ayam agninā avinābhāvī siddhaḥ. arthād eva agnes ’yam ata iti viśeṣa-nirdeśāt. tataś ca upādhyayam atiprasaṅgo yady arthāv artha-antareṇa ’yam atīndriya-jñāna-atiśayaḥ. tathā anyo ’pi ayam atra akiñcitkaraḥ katham asya sthāpayitā. ayam atra abhiprāyaḥ. sthitam etat – svabhāva’yam an-aṅgaṃ sa tadā api san || tathā viśuddhe ’yam an-aṅgaṃ sa tadā api san ||10|| tathā ayam an-arthakeṣv artha-vikalpaḥ puruṣa-kṛtaḥ, na ’yam an-ādheya-atiśayasya sahakāra-arthaḥ. anityā ayam analaṃ paśyann apy analam eva paśyati, yena

ayam HB_03017 PV_04217 SV_12517 V3_09303 V3_09413 SV_04311 SV_16222 SV_16216 V3_13007 NB_03120 V2_05913 HB_03013 V1_03401 VN_05409 SV_00223 V2_05613 SV_06218 SV_12107 SV_10513 SV_06527 SV_05719 SV_09104 SV_09723 VN_01113 V1_02312 VN_04602 SV_06004 SV_06003 V3_11206 VN_05016 SV_16125 SV_17009 SV_12616 SV_09208 VN_06203 V3_10307 V3_13012 V1_00712 SV_14306 SV_06226 V3_13707 SV_05921 SV_16713 SV_16502 SV_11002 V2_06610 SV_16217 SV_10707 V3_07002 PV_03372 SV_04013 SV_08623 SV_04715 V3_12109 SV_16501 V3_11011 V3_03502 SV_10123 VN_00718 VN_00512 SV_10402 SV_16507 V2_07004 V2_06814 SV_09709

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iti vicāritaṃ pramāṇa-viniścaye. tasmād anvaya-vyatireka-bhāk | etāvaty ātma-bhāvo tat prathamo ’dhyetā kartā eva syāt. tad kiñcid vastu sāmānyaṃ syāt, yan-nibandhano dhvasta-itarayor a-bheda-kalpanāyām api, yam grahaṇād etad evaṃ bhavaty anityo ca karaṇāt prāg draṣṭum a-śakyatvāt. na ca tathā eva pratipadyeta. na ca evam. tasmād -adṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad -prāptaṃ sāmānyaṃ vyakty-antarāleṣv iti. iti cet, etad uttaratra vakṣyāmaḥ. sa ca salila-abhāvaṃ pratipadyata iti cet, ko -viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm punar anyo ’rtho ’para-doṣa-viṣaya ity iti vakṣyāmaḥ. tathā ca āha – sarva eva -parikalpanāt. tathā ca āha – sarva eva samāna-ākāra-bhāsini ||124|| sa ca niṣṭhā-āgamanasya a-śakyatvāt. yathā iti cet. tad itaratra api samānam. so ’pi sāmānyasya tad-ekayogakṣematvāt. tad api tad-vid-arthikaḥ ||110|| eva yuktaḥ. yo vidhi-pratiṣedha-ayogāt. tathā ca sarvatra tasmān na avaśyam iha pakṣa-nirdeśa iti. anvaya-upajanana-vināśa-upagamād iti cet, ko ātma-a-pracyuteś caitanyasya katham iti cet, śabde ’py a-pratīti-jananāc ca. na hy 8|| ekaṃ pradarśya ayaṃ vṛkṣa ity api bruvāṇo na a-samānaḥ, yasmāt tatra api taruḥ | ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena eva gata-arthatvān na pṛthag vācyam. dahana-upādāna-lakṣaṇatvād indhanasya. tathā a-nivāryatvāt. yadi hi kvacid vidita-artho a-nirṇaya eva veda-vākya-artheṣu. api ca, abhāva-vat sambandhe ’pi prasaṅgaḥ. api ca, iṣṭaḥ, tasmān na ayaṃ caurya-hetur iti yady bhojanīya ity eva vācyaṃ syāt. parasya staḥ. tan na atra viruddhāvyabhicārī. tad pratibhāsamāne te ’pi pratibhāseran. na ca ’stu kāṣṭhaṃ kasmān na dṛśyate ||270|| ko -tad-anya-vyāvṛttir niveśyata iti. sa eva a-śakya-nirdeśa iti na nirdiśyate. yukto kriyate. saṅketa-kāle tathā-dṛṣṭam eva yathā-abhimataṃ ghṛta-ādi prakṣiped ity ayam artho na iti śabdā vadanti na | kalpyo tat-praṇayanam avisaṃvāda ity anye. iṣṭo tat-praṇīta āgamo ’visaṃvādī iti cet, iṣṭo ity asti parokṣa-artha-darśī puruṣaḥ. na hy tad-anubhava-āptāv api tad-abhāvāt. tad tad-anubhava-āptāv api tad-abhāvāt. tad katham || nāma-ādikaṃ niṣiddhaṃ prāṅ na kathaṃ sāmānyaṃ syāt. tasmān mithyā-vikalpo ’yam a-bhinnān sarva-arthān manyate, tasya kiṃ kṛtaḥ | (95ab) yām arthakriyām adhikṛtya ity-evam-ādi ca vyavaharati. nirloṭhitaś ca -vācā vidhurayanti. tathā hy artho ’yaṃ na a-darśane ’py uktam. dṛśya-ātmanor nāma sva-vāg-viruddha-abhidhānam. atra api ko teṣām abhāvo ’nupalabdhitaḥ ||199|| so -abhimatena dravyeṇa sambandha iti kevalam tv īdṛśaṃ na asti ity etāvan-mātra-nimitto abhāvaḥ kutaścid gamakād dhetoḥ sidhyet. so śabdā evaṃ vikrośanty eta bhavanto brāhmaṇā vyavasthāṃ vidhurayati. vistareṇa ca yatas tadutpattiḥ. kiṃ tarhi jñāpana-śaktir vyāpako dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy

ayam ayam analaṃ paśyann apy analo ’yaṃ na salilam ity ’yam anavasthā anya-kalpane || śrāvaṇatvena tatayam anādiḥ pūrva-pūrva-darśana-pravṛtto ḍimbhaka’yam anitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty ayam anitya-śabdaḥ samāviśet, yathā-utpattiṃ ’yam anityatvam asya iti vā, tad-dharmatām eva ayam anukramaḥ svabhāvataḥ kārakaḥ kasyacid āśuayam anukramaḥ svabhāvato ’pi kārya-kṛt kaiścid ayam anupalambhaḥ svabhāvaś ca paraspara-viruddha ayam anupalambhaḥ svabhāvaś ca paraspara-viruddha ayam anupalambhaś caturvidhaḥ | (32ʼb) pravṛtti’yam anupalambho nāma. yadi salila-upalambhaayam anubhavaḥ. nanv asya eva rūpaṃ vayam apy ayam anubhāṣaṇe dūṣaṇe ca nyāyaḥ. sakṛt-sarvaayam anumāna-anumeya-vyavahāro buddhy-ārūḍhena ayam anumāna-anumeya-vyavahāro buddhy-ārūḍhena ayam anya-vyāvṛttyā gamyate tasya vastunaḥ | ayam anyato ’-śrutvā na imaṃ varṇa-pada-kramam | ’yam anyatra anupalambha-mātrād asad-vyavahāraṃ ayam anyonya-artha-parihāreṇa eka-viṣayayor vṛtty ’yam anyonyaṃ viveko bhāvānāṃ tat-pratītaya eva ayam anvaya-vyatireka-āśrayo vyavahāro na syāt, ayam anvayinaḥ prayogaḥ. vyatireke ’pi na ’yam anvayo nāma bhāvasya janma-vināśayoḥ. śaktiḥ, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ ayam apaśabdaḥ śabde ’pi svabhāvataḥ pratītiṃ ’yam apy ayam eva ity ubhayīṃ gatiṃ na ativartate. ayam apy ayam eva iti prasaṅgo na nivartate ||118| ayam apy ekasya rūpasya sandehād anaikāntikaḥ. ayam api niyata-sādhana-vākya eva doṣo vaktavyaḥ, ayam api varṇa-anukramaḥ puruṣa-vikalpaṃ yadi na ’yam apauruṣeyaḥ śabda-rāśiḥ syāt, tadā tato ayam apauruṣeyatvaṃ sādhayan varṇānāṃ vā sādhayed ayam abhāvam abhidheyaṃ bruvāṇaṃ prati ayam abhiprāyaḥ, tadā na kaścid doṣaḥ, anayam abhiprāyo ’sad iti. tad-abhiprāya-vaśād evam ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu ’yam artha-antara-bhāva-kāṣṭha-darśanayor ayam artha-antara-vyāvṛttyā tasya vastunaḥ kaścid ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā ayam arthaṃ tat-sambandhinaṃ vā vyavahāre ’pi ayam arthaḥ, na punaḥ śva-māṃsaṃ khāded iti na ’yam arthaḥ puruṣais te ca rāga-ādi-saṃyutāḥ ||312 ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi ||218|| ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi ||32|| ayam arthaḥ samartho na ayam iti śakyam unnetum, ayam arthakriyā-arthī tad-a-samarthaṃ prati datta ayam arthakriyā-arthī tad-a-samarthaṃ prati na ayam arthavatāṃ kramaḥ | icchā-mātra’yam artheṣv eka-ātmatā-grahaḥ | (72ab) na hy ayam artheṣu buddhi-pratibhāsa-bhedo viruddhaayam artheṣu śabdān niyuṅkte, tat-kāriṇām arthānām ayam artho ’sati nāstitā ity atra antare. tena na ayam artho na iti śabdā vadanti na | kalpyo ’yam ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para ’yam asattāṃ sādhayann anupalabdhi-mātreṇa sarvaayam asad-bhūta-abhiniveśa eva. na vayam eka’yam asad-vyavahāraḥ, anyasya tan-nimittasya ’yam asann eva sva-kāryaṃ vyāpyaṃ vā nivartayati, ayam asmākam artho grāhyo na anya iti kevalam anayam asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha ayam asya eva pratipādaka iti. sā api tatra ayam asya vyāpakaḥ siddho bhavati yady asya

ayam V2_07508 SV_15814 SV_01820 SV_01825 V1_03110 SV_09016 SV_08924 V2_06413 SV_07309 V3_12001 V1_03202 V1_02405 SV_10624 V3_11304 NB_03091 SV_05314 V2_04510 SV_07314 SV_05323 SV_07010 V1_02608 SV_04019 SV_03314 V3_02709 V3_11604 PV_03505 V3_09401 SV_04925 SV_16218 SV_05916 SV_05920 SV_04607 PV_04101 SV_09122 HB_01806 V3_00606 V1_00801 V3_05401 V3_06209 SV_14723 SV_03601 SV_07603 SV_03005 HB_01102 V3_06703 V3_12511 SV_06004 SV_06003 SV_02021 V3_00609 VN_06714 V3_01203 SV_11509 V3_13709 SV_01920 SV_06009 SV_10617 V3_06905 SV_09221 SV_03322 V3_12002 SV_10411 SV_11009 V3_08902 SV_01627

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vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy tata iti. a-sambandhāt. viṣaya-upanayanād ity ukte ’n-artha-antara-bhāve vyaktam ukte. tata eva tad-bhāvatā-vedinaḥ. tathā hy ’sya ātma-bhedād asya iyam adhigatir ity -vādasya tad-abhāvād a-sambhavaḥ ||184|| so tad apy ekānta-sambhavāt ||181|| yad ātma-parayor a-pratipatteḥ. tasmād te ’vaśyaṃ tata ātmānaṃ pratilabhante. na ca -hetuḥ, buddhiś ca pratyaya ity etāvato idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asya nir-ādhāraḥ sādhya-dharmaḥ syāt. tad sa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy na uktaḥ. anayor eva antar-bhāvāt. na hy eka-artha-upakriyā virodhinī iti sarvo etat, tathā api bāla-vyutpatti-nimitto -hetur iti. uktam atra a-janya-janakayoḥ ko tena. tasya tad-āśrayatve ’n-upakāriṇaḥ ko -kāraṇa-bhāva-kṛta eva pratibandhaḥ. tad -ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata jñātvā tat-parihāreṇa pravarteta iti, so tathā-prakāśanāya prayuñjate ’n-aśvo anyathā a-sambaddha-pralāpa eva cākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho -smaraṇāt tad-dharma-āropaṇād vinā | sa eva yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo hi tatra eka-daṇḍa-yoge ’py anyatra sa eva darśī puruṣaḥ. na hy ayam arthaḥ samartho na anyat pradarśya ekaṃ puraḥ sthitam | vṛkṣo agrato vyavasthitaṃ vastu sandarśya vṛkṣo tyāga-āpti-lakṣaṇam iṣṭa-an-iṣṭayoḥ. tena vinivāritam | abhyupāya-vicāreṣu tasmād doṣo abhāvāt. tasmāt sambandha-abhāva-pratīter na iti, ete ca ekatra kathaṃ syātām. tad -parihāra-sthita-lakṣaṇatayā vā. na ca tato ’rthānām a-pratīti-prasaṅgāt. tasmād tac ca anapekṣatvād asya nirastam. tad api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo pratīyamānasya tad-upādānatā iti cet. ko vastu-pratibandhād dhūma-ādi-vat, tadā ca jñāna-utpattāv api prasaṅgāt. tad tā ucyante. upakāre vā sva-ātma-bhūtābhir bhāvānāṃ kācit prekṣā-pūrva-kāritā, yataḥ – syād iti darśana-artham etad uktam, yathā na abhāvasya kaścid dharma iti cet, nanv ayaṃ vṛkṣa ity api bruvāṇo ’yam apy a-samānaḥ, yasmāt tatra api taruḥ | ayam apy bhinna-hetuko vā tat-svabhāvo yuktaḥ. -parihāra-sthita-lakṣaṇatvena virodhāt. pratānayan sva-doṣaṃ paratra upakṣipati. sādhyam iti darśana-artham iṣṭa-grahaṇam. -āyattasya kadācid ayogāt. parvata-ādi-vat. | tasya apy avaśyam avadāta-dhiyo -asiddher anvaya-smṛtiḥ. tasmād dṛṣṭāntena vivecano vaidharmya-niścaya utpadyate. sa hy na sādhana-dharma-asiddhiḥ. na punar atra na sādhana-dharma-asiddhiḥ. na tu punar atra tad-bhāva-lakṣaṇatvād bhāvasya. tasmād vyavaccheda-antara-sākāṅkṣatvāc ca. bhedo ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity tādṛśaḥ sata upalambha-avyabhicārāt. tādṛśām a-vitatha-abhidhānāt. tathā hy eṣa bhāvaṃ na karoti iti yāvat. tena -bhāve tad asti. upacāra-mātraṃ tu syād ity

ayam ayam asya vyāpakaḥ siddho bhavati, yady asya ayam asya śrāvakaḥ syāt. tac ca na śakyam, tasya ayam asya svabhāvas tan-mātra-anubandhī pramāṇaayam asya svabhāvo yena tad-abhāve na bhavati. ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca ’yam ahrīkaḥ kvacid apy ekam ākāraṃ pratiniyatam ayam ahrīkaḥ syād uṣṭro dadhi syān na iti kim apy ayam ātma-upalambha-nivṛttim eva pramāṇayan ayam ātma-pratilambhaḥ sāmānyasya nityasya ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi ayam ādhāra-vyavaccheda-anapekṣo na vivāda-āśraya ayam ābhyāṃ sādhya-viparyaya-sādhanatvena ayam ābhyāṃ sādhya-viparyaya-sādhanatvena ’yam ārambhaḥ. tāś ced vyaktayo bhinnā apy ekaṃ ’yam ārambhaḥ. yathā-vastu-pratipadyamānā api tad ’yam āśraya-āśrayi-bhāva-lakṣaṇaḥ samavāya iti. ’yam āśraya-āśrayi-bhāvaḥ, atiprasaṅgo vā. ayam āśrayaḥ sāmānyasya sva-ātmany an-upakurvāṇo ayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. ’yam itaretara-bhedas tasya eka-ātmatā’yam iti. ata eva pūrvatra pratikṣipta-bhedaayam ity an-avadheyaḥ syāt. dvayor an-āśrita’yam iti kathaṃ na vimṛśet. a-parijñātaayam iti jñānaṃ na asti tac ca akṣa-je kutaḥ || ’yam iti, tan-nivṛttāv a-nivṛttāv apy aparasya ayam iti bhavati, kiṃ tarhi tad iha iti. na ca ayam iti śakyam unnetum, a-saṅkīrṇasya liṅga’yam iti saṅketaḥ kriyate tat prapadyate ||117|| ’yam iti saṅketaḥ kriyate. saṅketa-kāle tathāayam iṣṭa-an-iṣṭayoḥ sādhanam a-sādhanaṃ ca ’yam iṣyate || tasmād viṣaya-bhedasya darśanāya ayam iha ity ādyā pratītiḥ. sa tad-abhāve na syāt. ayam īrṣyā-śalya-vitudyamāna-marmā viklavaṃ ayam utpatti-vināśābhyāṃ caitanyasya prasidhyati. ayam upanipatya vijñānaṃ janayan na an-ātmaayam upalabhya-svabhāvaḥ svasmāt svabhāvāt ’yam upalambho na asti ghaṭa iti, tata eva abhāva ’yam upādāna-arthaḥ. na kārya-kāraṇa-bhāvo ’nayam upālambhaḥ syāt – kathaṃ ṣaṣṭhy-ādaya iti. ayam eka-vastu-darśanena eka-vṛtteḥ pratyayasya ayam ekaḥ śaktibhiḥ. śaktīr upakurvan eka ’yam eko ’pi samarthaḥ kim atra asmābhir ity ayam eva anantara-udāhṛtaḥ prayogaḥ. atha yad ayam eva asya dharma-viraho dharmaḥ. na hi vastuayam eva ity ubhayīṃ gatiṃ na ativartate. tayoś ayam eva iti prasaṅgo na nivartate ||118|| ekaṃ ayam eva khalu bhedo bheda-hetur vā bhāvānāṃ ayam eva ca ācāryair avayavi-pratiṣedha-ādiṣu ayam eva doṣo ’nena prakaraṇena ucyata iti cet, ayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. ayam eva nityatve ’pi doṣas tasya sthira-rūpasya ’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena | ayam eva yathokta-svabhāva-pratibandhaḥ ayam eva vṛkṣa iti pradarśya vyutpāditaḥ. yatra ayam eva śabda-vikalpa-pratibhāsy artho ayam eva śabda-vikalpa-pratibhāsy artho ayam eva sa mukhyo vivekaḥ. tasya tathābhāva’yam eva sarvatra dravya-bhāva-abhidhāyinoḥ | ayam eva hetuḥ. anavasthā-anya-kalpane syāt. ayam eva hetur hetu-vyāpakayor abhāve ’pi ayam evaṃ na vā ity anya-doṣa-a-nir-doṣatā api vā ayam evaṃ vācyaḥ syāt – pātaṃ na karoti iti. tad ayam eṣāṃ paraspara-vyāghātaḥ. tasmāt tan-mātra-

ayam SV_11720 SV_13920 SV_12022 SV_07104 V3_08707 SV_16929 PV_03056 SV_07123 HB_01802 PV_03101 SV_16214 V1_00505 SV_10023 V2_08309 SV_08906 VN_05021 V1_01109 V1_01206 V1_01205 V1_01201 HB_02811 VN_06202 V1_00103 PV_02248 SV_15107 SV_07107 PV_03512 V3_09312 SV_16627 V1_03407 SP_00025 SV_16518 SV_14523 VN_02224 SV_06017 SV_09008 SV_03725 V2_08215 SV_14819 VN_00611 HB_03416 V3_07610 V3_09205 VN_06812 PV_03483 PV_02138 VN_01515 V2_05401 V3_07910 SV_09618 PV_02200 VN_02014 PV_04266 V3_05701 SV_13608 VN_05402 VN_06115 V3_03206 V3_06208 V2_06907 PV_03079 SV_02708 V1_01807 SV_11025 V3_10209

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a-tattvam eva anyatvam ity uktam. sa ca sarvasya kāryatā-prasaṅgāt. tasmād a-pramāṇikā prāg āsīt. a-kasmād grāhī ca kārya-kāraṇa-bhāvād vyavasthāpyante. tad kārya-kāraṇa-bhāvād vyavasthāpyante. tad tam an-ādṛtya anyām eva artha-kalpanām | gatir apy anyathā dṛṣṭā pakṣaś ca ca kaḥ kasya sthāpako nāma. tena bhavati – karoty eva iti. kāryaṃ ca mate || anumānād anitya-āder grahaṇe -prabhāvābhyām anyeṣāṃ tad-abhāvataḥ ||308|| -mātra-pratyakṣam anveti. pratiṣedhaṃ ca asmād anyatra api svabhāvataḥ ||196|| so asmād anyatra api svabhāvataḥ ||56|| so syāt. nirloṭhitaṃ ca etad ācāryeṇa. tad kiñcic chalam. na a-viṣayatvād iti cet, na na anyathā idantayā iti cet ||9|| na hy jñāne varṇa-pratyavabhāsanāt | (11ab) na hy api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na a-viṣayatvād abhūta-a-viśiṣṭam api spṛṣṭvā ’vinābhāva-lakṣaṇo vā sambandhaḥ syāt. na ca bhavatā ātmā evam iṣṭaḥ, tasmān na āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty || indriya-ādeḥ pṛthag-bhūtam ātmānaṃ vetty -janmani sāmarthya-sambhāvanā-ayogāt. evam eva na sambhavati sā apy atra (145a) na hy apy anyena ced imām || mālāṃ jñāna-vidāṃ ko -dhāraṇa-ādy-arthakriyāyām upanidhīyate, yām āgamasya artha-viśeṣa-vṛtter a-parijñānād pratyekaṃ parama-aṇuṣv abhāvāt. ekaś ca a-prasiddhitaḥ | yuktaḥ svabhāva-bhedo kānicid yāni na enam upalīyante. yathā ’pi vināśasya svata eva bhāvasya bhavato -ādibhir api iti vaktavyam. tasmān na jyāyān ekaṃ kāryaṃ kecit kurvanti na anya iti. tān ||183|| atha anayoḥ kaścid atiśayo ’sti yena an-atīndriyatva-prasaṅgāt. kevalam atas tan-nāśano na anya-kārī. tena utpanna iti kathaṃ sa naṣṭo nāma. tena na tatra samavāyād iti cet, āyāse vata na sādhya-dharmiṇy eva iti cet, tat kim a-mūrtatva-ādikam iti cet, duḥkhaṃ vata vastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam -ālokaṃ timirayati taṃ dur-vidagdho jano mātreṇa na dṛṣṭam iti niścayaḥ | tasmād yato viśeṣo ’yaṃ mahā-muneḥ | upāya-abhyāsa eva iti. nanu sarvatra sarvasya sattve ’py iti kim anyad an-ātma-jñatāyāḥ. so ca sarvatra bhāva-vyavacchedasya bhāvāt. tad abhāve ca bhāva-vyavacchedasya bhāvāt. tad hāner na hānau vā bhavaḥ kutaḥ | sukhī bhave dvādaśa-lakṣaṇa-artha-vyākhyānam. sarvo tan-nibandhanāḥ || siddho hi vyavahāro a-niyamād evaṃ-pratītiḥ. siddho hi vyavahāro doṣaḥ prāg eva kīrtitaḥ ||260|| atha mā bhūd vyartham iti, na kāryam eva dūṣayatā asya coditaṃ doṣam an-uddhṛtya, bhavato ’py prāmāṇyam. tasmād abhyupetya vicāreṣv -viṣaya-jñāna-abhāvād abhāva-siddhiḥ, yato api tu yogyatayā pradīpād iva rūpe. tan na ca sambhavāt | yojanād varṇa-sāmānye na ekasya niścaye | sarva-dharma-graho ’pohe na -sādhanayoḥ prāpti-parihārāya pravartate. na -vad yathā-pratyayaṃ doṣa-utpattir api. na upadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato

ayaṃ ayam aindriyaḥ san sva-buddhau tad-anya-vivekinā ayaṃ kāraka-abhimato ’rtha-kalāpo na vyaktau na ayaṃ kiṃ punaḥ kvacit sādhanam apekṣate. yat ayaṃ kuṇḍa-ādīnām apy ādhāra-bhāvo badara-ādiṣu ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badara ayaṃ kurvāṇaḥ śabda-antareṣu kathaṃ prasiddhiṃ ayaṃ kṛta-uttaraḥ || maṇi-pradīpa-prabhayor maṇiayaṃ kenacid a-pratibaddha iti na kadācit tiṣṭhet. ayaṃ kevalo ’pi samarthaḥ san param apekṣamāṇaṃ ’yaṃ kramo mataḥ | prāmāṇyam eva na anyatra ayaṃ kramo varṇānāṃ viṣa-nirghāta-ādi-samartho na ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati ’yaṃ kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata ’yaṃ kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata ayaṃ gava-ādi-śabda-pratyupasthāpitam arthaṃ ayaṃ gurur na śiṣya iti na yatnataḥ ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam, ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt | (11a ayaṃ ghaṭa iti pratipadan na pratyakṣī bhavitum ayaṃ ca prakāro ’tra na sambhavati. kuto viṣayaayaṃ caurya-hetur iti yady ayam abhiprāyaḥ, tadā ayaṃ jaḍa-matir loko garīyaḥ padam | tatra ayaṃ janaḥ | tasmān na ekatva-dṛṣṭyā api snehaḥ ayaṃ janako na evam iti vivecanīyasya rūpaayaṃ janana-viśeṣa-lakṣaṇa ādhāra-bhāvaḥ sāmānye ’yaṃ janayaty anubandhinīm | pūrvā dhīḥ sā eva ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti, ayaṃ jaiminir anyo vā svayaṃ rāga-ādimān na ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi ’yaṃ tat pratikṣaṇa-janmanām || namo mañjughoṣāya. ayaṃ tat-sādhana-sambhave ’py asya viśeṣas tathā ’yaṃ tattva-anyatva-vikalpas tulyaḥ. tadā kim ayaṃ tattva-rakṣaṇa-upāyaḥ. sādhana-prakhyāpanaṃ ayaṃ tatra svayam eva tad-dhetūn a-tad-dhetūṃś ca ayaṃ tathā coditaḥ kṣīra-vikāra eva pravartate na ayaṃ tathābhūtaṃ pratyāyayiṣyāmi iti śabdena ayaṃ tad-a-tad-rūpa-a-karaṇād akiñcitkaro na ayaṃ tad-avastho naṣṭo nāma. yena svayaṃ na ayaṃ tapasvī padārthaḥ patito ’neka-sambandhinam ayaṃ tapasvī ṣaṇḍham udvāhya putraṃ mṛgayate. ayaṃ tapasvī sāṅketikam icchā-mātra-anurodhinam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi’yaṃ tasmād yatnaḥ kṛta iha mayā tat’yaṃ tasya api vācyam anyasya darśanam || smṛter ayaṃ tādarthyāc chāsanaṃ matam || niṣpatteḥ ayaṃ tulyo doṣaḥ. na hi sattve kaścid viśeṣaḥ. ’yaṃ tair eva artha-vyatireka-samāveśibhiḥ padair ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na hetu ’yaṃ duḥkhī vā mā bhūvam iti tṛṣyataḥ || yā eva ’yaṃ dur-matīnām a-sāmarthya-pracchādana-upāyaḥ, ’yaṃ dṛśya-a-dṛṣṭāv asann iti | tasyāḥ siddhāv a’yaṃ dṛśya-a-dṛṣṭāv asann iti | tasyāḥ siddhāv aayaṃ doṣa ity anityān a-vyāpinaś ca varṇān icchet. ayaṃ doṣa iti nāntarīyatvāt pratidoṣa-vacanaṃ ayaṃ doṣa iti bravīti, yathā bhavāṃś cauraḥ ayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ ayaṃ doṣaḥ pratibandha-abhāvād a-pratipādaka iti, ayaṃ doṣaḥ prasajyate || na a-vastu-rūpaṃ tasya ayaṃ doṣaḥ prasajyate ||46|| na kevalaṃ pratyakṣa ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvitayaṃ doṣaḥ. yasmān nir-upadrava-bhūta-artha’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāva-

ayaṃ SV_11618 SV_03508 VN_01114 SV_16501 SV_06117 SV_07121 V3_08905 SV_00106 VN_05215 SV_16932 V1_02604 V3_12304 SV_16923 HB_03101 V3_13406 SV_06504 SV_15716 SV_11620 SV_03625 V2_07507 SV_09708 SV_11225 PV_04224 V2_05409 SV_09707 SV_10223 V3_09701 PV_02018 V3_07904 V1_00413 SV_08728 V2_05313 VN_00808 V3_06912 SV_10704 V3_10808 SV_15303 V1_04110 SV_10802 NB_03125 SV_12228 VN_03305 SV_16225 VN_02006 VN_06704 VN_06605 VN_02914 VN_03317 SV_03309 HB_00704 SV_11205 SV_14704 SV_01504 V2_09711 SV_16009 PV_04191 V2_05011 SV_09206 V3_06005 V3_12901 NB_02041 SV_00616 V2_06403 SV_10605 V3_06806

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api svabhāva-a-tyāgād a-śaktiḥ. sambandhe na adhyavasita-tad-bhāva-arthaiḥ. tatra eva ca prāg api janmano nirodhād apy ūrdhvam. tena vādaṃ sva-vācā vidhurayanti. tathā hy artho tasya pravṛtti-nivṛtty-arthatvāt. yadi hy eṣa bhāvaṃ na karoti iti yāvat. tathā ca akiñcitkaraḥ katham asya sthāpayitā. tad parigato vidveṣṭy api īrṣyā-malaiḥ || tena iti. na, uttara-viṣaya-a-parijñānāt. yady apy agni-hotrāt svarga-avāptiṃ māndyād api cetanā-adhyavasāyau saṃsarga-vipralabdho nairātmyād ātmā jīvac-charīre sidhyati, yena yato lokāt pratītiḥ syāt. api ca, svayam apy tasmād ayam analaṃ paśyann apy analo abhivyāptir asya dṛṣṭāntena pradarśyate. tad -abhāvāt. tathābhūta-artha-darśana-dvāreṇa ca kathaṃ bhedaṃ pratipadyemahi. yo ’py tad-apekṣā-lakṣaṇaḥ sambandhaḥ. so eka-vacanam iti cet. iha apy astu. tad gamako vyāpako gamyaḥ. tasya vyāpyasya nivartakaḥ ||192|| tasya vyāpyasya dharmasya na uparodhī tad-anya-puruṣa-dharma-vat. tad vṛttiḥ kim iṣyate | sā api na pratiṣedho vṛttiḥ kim iṣyate | sā api na pratiṣedho tasya dharmiṇo dharmo gamyaḥ. tasya anupalabdhir iti. svabhāva-jñāpaka-ajñānasya sidhyati ||74|| vastu-svarūpe ’siddhe tvag-apohataḥ || vastu-svarūpe ’siddhe -icchayā vastu-dharmo vyavatiṣṭhate. yadā tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir rūpa-antareṇa upayogāt. sa eva khalv paśyanti, na tadā eva tad ācaranti. so rūpa-vivekena svarūpasya buddhau samarpaṇam. vastv eva adhiṣṭhānī-karoti, yatra vastv eva adhiṣṭhānī-karoti, yatra nirasta-pratipakṣā niyamena niścīyante. tad sandigdhā vyatirekitā ||289|| na hy ity upalambha-antara-anugamaḥ. tan na tāvad āgamasya anumānatvam uktam, tat katham. na vacanād rathyā-puruṣa-vat. maraṇa-dharmā virodha-gatir asti ity uktam. na ca na tatra śabda iti na virodhaḥ. na virodho api mantrāṇāṃ punaḥ kvacid visaṃvādāt. na hy -prasaṅga-vitatha-pralāpaś ca. sarvaś ca vikāra-prakṛti-lakṣaṇaṃ pṛcchan svayam yat tad dharma-antaram, sa vikāra iti. so ’rtha-antarasya anupalabdher iti hetuḥ, so -virodha-cintayā na kiñcit. api ca sarvatra padaṃ jñātṛ-vāñcā-anurodhinaḥ ||61|| yadā tat-pratipattaye liṅgam anusarati iti ko sa tu kṣīṇa-doṣo dur-anvayo yad-upadeśād svabhāva-a-pratibandho ’nyatvam iti cet. ko a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā -bhedo yuktaḥ. tasmād asti sā bhedavatī yato uditaḥ | vivakṣāto ’-prayoge ’pi tasya artho uditaḥ | vivakṣāto ’-prayoge ’pi tasya artho upasthānāt. yathā-abhiprāyam a-pratītiḥ. tad apy anupalambhanam | tasmād anupalambho ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad – na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān – na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān vyavasthitāḥ sad-asattvaṃ cintayanti, kim vyavasthitāḥ sad-asattvaṃ cintayanti – kim

ayaṃ ayaṃ doṣo vikalpite ||232|| na hi bhāva-śleṣaayaṃ dharma-dharmi-vyavahāraḥ parasparaṃ tattvaayaṃ na a-pūrvaḥ sarvathā jāyate, na pūrvo ’yaṃ na ayam artho na iti śabdā vadanti na | ayaṃ na kasyacit kutaścin nivartayet pravartayed ayaṃ na kiñcit karoti ity akiñcitkaraś ca kaḥ ayaṃ na kenacit pratibaddha iti na kadācit ayaṃ na para-upakāra iti naś cintā api cetaś ayaṃ na pratyuccārayati, nir-viṣayam uttaraṃ ayaṃ na lakṣayed api. virodha-a-virodhau ca ’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tadayaṃ na vyatirekasya abhāvaṃ bhāvam icchati, ayaṃ na sarvatra prasiddhim anusarati. yasmāt ’yaṃ na salilam ity an-adhyavasyan na tiṣṭhen na ayaṃ na svatantraḥ. tad-a-sambandhī ca apārthakaḥ, ayaṃ nānā-eka-dharma-bheda-a-bheda-pratibhāsaayaṃ nāma-bheda-anvayo loke pratīti-bhedaḥ so ’yam nityānām apy a-parāvartayan svabhāvaṃ ayaṃ nir-vastuko niyamaḥ kriyamāṇaḥ svātantryam ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. ayaṃ nivartako vyāpako dharmaḥ svayaṃ ayaṃ nivartamānaḥ sva-kṛta-samaya-sambhavām artha ’yaṃ nivṛttiḥ kiṃ niṣidhyate || vidhānaṃ ’yaṃ nivṛttiḥ kiṃ niṣidhyate ||16|| vidhānaṃ ayaṃ nivṛttau vā nivartakaḥ ||192|| tasya ayaṃ nyāya udāhṛtaḥ | (201ab) yasya kasyacit ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-doṣa-kṛd ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-bādhakam ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadā ayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam ayaṃ paryāyo bheda-āśraya ekasya katham. pariṇāmo ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yad ayaṃ punar ghaṭo ’-mūlya-dāna-krayī, yaḥ svarūpaṃ ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta ayaṃ puruṣa-arthaḥ pratibaddho yathā agnau śītaayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anyaayaṃ puruṣa-mātrakaḥ sarvaṃ draṣṭuṃ samartho yena ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambhaayaṃ puruṣo ’n-āśritya āgama-prāmāṇyam āsituṃ ayaṃ puruṣo rāga-ādimattvād rathyā-puruṣa-vat. aayaṃ pūrva-prayogād bhidyate. yadi puruṣāḥ śaktāḥ ’yaṃ pūrvakāt pratijñā-hetu-virodhād bhidyate ayaṃ prakāraḥ svabhāve yuktaḥ, svabhāvasya ayaṃ prakāro dur-matibhiḥ śaṭhair nyāyaayaṃ prakṛta-a-sambandhena a-niyamāt kathāṃ ’yaṃ prakṛta-artha-viparyayād a-niyamāt kathāṃ ’yaṃ pratijñā-hetvor virodhaḥ. etena eva pratijñā ayaṃ pratijñā-hetvor virodhaḥ sambhavan na dvayīṃ ayaṃ pratipattā tad-anya-vyavaccheda-bhāva’yaṃ pratipatti-kramaḥ. pareṇa api tad ucyamānaṃ ayaṃ pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam ’yaṃ pratibandho nāma yena sa ca na syāt. na anya ayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava ayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava ’yaṃ pratīti-bhedaḥ. satyam asti sā puruṣa-āśrayā ’yaṃ pratīyate || vyavaccheda-phalaṃ vākyaṃ yataś ’yaṃ pratīyate ||11|| vyavaccheda-phalaṃ vākyaṃ ayaṃ pratīyamāno ’pi sambandhi-rūpa eva iti ’yaṃ pratyakṣeṇa eva sidhyati ||47|| na hy ekaayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyogaayaṃ pradeśaḥ, dhūmād iti. ime sarve kāryaayaṃ pradeśo dhūmāt. iyaṃ ca hetv-asiddhyā eva ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-asiddhyā ayaṃ pradhāna-śabda-pratibhāsy artho bhāvaayaṃ pradhāna-śabda-pratibhāsy artho bhāva-upādāno

ayaṃ V3_06311 V3_13712 SV_08826 SV_10703 V3_06910 SV_08625 SV_06605 SV_08809 V3_08004 SV_02928 SV_09623 HB_01709 V3_09904 VN_01302 PV_03199 NB_03098 SV_04512 VN_06716 PV_03212 SV_08914 SV_14414 SV_14808 V3_12612 SV_09820 V2_07709 V2_08005 SV_08626 SV_06316 PV_02169 PV_02101 PV_02138 SV_17125 V2_07113 SV_10506 PV_03053 PV_03317 NB_03125 SV_11015 V2_06703 SV_16809 SV_06809 SV_15204 SV_12915 NB_03133 NB_03125 SV_13308 V3_04604 V1_03308 SV_05202 SV_12025 VN_00723 V1_01501 SV_14419 SV_14408 SV_03928 SV_10015 V2_08301 SV_14527 V2_07306 SV_14113 VN_03312 VN_01203 V3_06503 VN_03018 SV_16808

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ākāra-antara-saṃsarge tasya abhāvāt. tasmād -anumāna-paricchedas tṛtīyaḥ. samāptaś ca api ca, yam ātmānaṃ puras-kṛtya puruṣo yathā-tattvaṃ ca a-samīhitatvāt. tad yathā-tattvaṃ ca a-samīhitatvāt. tasmād a-bhede ’pi na kaścid bhedaḥ syāt. tathā ca vā bhaved viśeṣo vā. na hy asati rūpa-bhede tathābhāve hy a-tad-dharmā syāt. na hy tadā na virodha-vyabhicārāv iti na śaktimato yābhir upādhīn upakaroti. tato na niścīyate, na virodha-vyabhicārāv iti na yaś ca bhavati, sa eva na bhavati iti na liṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’nvayād aikyam iti cet, sukha-ādiṣv apy ca kim | sarva-artha-grahaṇe tasmād a-kramo ātmaka-nir-ātmakābhyām anyo rāśir asti yatra ca teṣu buddher upaplavaḥ ||87|| bhedas tato arthaṃ pratipattuṃ samartha iti. sa eva api na sambhavaḥ || paricchedo ’ntar anyo tatra an-ubhaya-rūpatvāt. tam eva ca dhetur a-hetuś ca na apekṣate. tasmāt svayam uktam abhāvo bhavati ity api ||278|| yad apy santi, sa prakāro ’bhāvaḥ. śaśa-viṣāṇayoś ca -nāśa-vādinām ||195|| ity antara-ślokaḥ. tad -nāśa-vādinām ||54|| ity antara-ślokaḥ. tad -svabhāvasya paścād apy a-kriyā-ayogāt. tad ayaṃ pravibhāgo na syād eka-ātma-vat. tasmād eka-parihārasya kvacit sthity-abhāve. sa ca na cet || bhūtānāṃ prāṇitā-a-bhede ’py ghaṭa ity eka-adhikaraṇā śrutiḥ | bhedaś ca || padārtha-vṛtteḥ khadga-āder viśeṣo samuddyotitā syāt tathā hy eṣa sthāṇur niyāmakam a-paśyatām ||45|| eṣa sthāṇur anupalabdhi-lakṣaṇā asattā siddhā eva. so -grahaṇa-pūrvakam | taj-jñānam ity a-doṣo a-viśeṣataḥ || tad-a-bhede ’pi bhedo -ādimattvād rathyā-puruṣa-vat. a-sarvajño teṣāṃ ca citra-abhisandhitvāt. tad vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. tad yena artho ’yaṃ vivecitaḥ ||319|| na hy iti sakṛt sarveṣāṃ niyojana-artham ekam sva-icchā-kṛta-saṅketa-anuvyavahārāt kim śabda-ātmānam upalakṣayāmaḥ. na api svayam vyatirekaḥ. a-vyatireko yathā – a-vīta-rāgo -sādhya-dharma-ādayaś ca, yathā rāga-ādimān pravartayāmaḥ. tasmād dhvani-viśeṣa eva iti prabheda-bāhyasya abhāvam āha, yam śakti-bhedena vyavasthā-bheda-darśanāc ca na api śliṣṭau gṛhītāv iti idam asya sāmānyam ity an-upālambhaḥ. an-atiśaya-darśī ca śabdena na ucyeran. bhavatu nāma kasyacid vikalpa-upagame bādhā syāt. sa eva tāvad nitya-anitya-dharma-ayogāt. na hy asaty pāramparyeṇa upakāre ’py avaśyam a-sāmānya-ātmakatvān na iti cet. nanu sa eva vināśa iti hi te bhāva-abhāvaṃ manyante. tad vināśa iti hi bhāva-abhāvaṃ manyante. tad bhavaty eva kevalam ||277|| ity uktam. na hy so ’-pravṛtti-phalo mataḥ | (51ab) so tad-rūpa-samāropa-pratibhāsinyā buddher -udāharaṇayor na kaścid artha-bhedaḥ. api ca avasthā ity eko bhāvo ’-vibhāga iti pakṣe ’gner ity udāharaṇāni pūrva-vat. sa punar tad-vyatirekaś ca iti. satyam, syād artha-dṛk | aneka-artheṣu śabdeṣu yena artho

ayaṃ ayaṃ pramāṇa-antara-bala-utpanno ’n-akṣa-liṅgaayaṃ pramāṇa-viniścayaḥ. samyag-jñāna-pūrvikā ’yaṃ pravartate | tat-sādhya-phala-vāñchāvān ayaṃ pravartamānaḥ sarvadā sad-asac-cintāyām ayaṃ pravartamānaḥ sarvadā sad-asac-cintāyām ayaṃ pravibhāgo na syād eka-ātma-vat. tasmād ayaṃ ’yaṃ pravibhāgo yuktaḥ sati vā a-vyatireko na ayaṃ pravṛtti-nivṛttimān svabhāva eko yuktaḥ. na ayaṃ prasaṅga iti. eṣa dvividho hetuḥ svabhāvaayaṃ prasaṅga iti. dharma-upakāra-śaktīnāṃ bhede ayaṃ prasaṅgaḥ. a-niścitāyāṃ tu vyāptau dharmiayaṃ prasaṅgaḥ, kāraka-a-kārakayoḥ svabhāva-tad’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda ayaṃ prasaṅgaś caitanyeṣu ca. na ca ghaṭa-ādiṣv ’yaṃ prasajyate || na ekaṃ citra-pataṃga-ādi ayaṃ prāṇa-ādir vartate. ātmano vṛtti’yaṃ bauddhe ’rthe sāmānyaṃ bheda ity api | tasya ayaṃ bhaṇḍa-ālekhya-nyāyo ’tra api. yathoktena ’yaṃ bhāgo bahir iva sthitaḥ | jñānasya a-bhedino ayaṃ bhāvaṃ prakāraiḥ paryanuyuṅkte. tasya bhede ayaṃ bhāvas tat-svabhāva iti siddham. a-hetutve ayaṃ bhāvasya abhāvo bhavati ity āha. tad api ayaṃ bhāvāc chaśa-viṣāṇa-abhāva-vādinam upahasann ayaṃ bhāvo ’napekṣas tad-bhāvaṃ prati tad-bhāvaayaṃ bhāvo ’napekṣas tad-bhāvaṃ prati tad-bhāvaayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattāayaṃ bhinna-pratibhāsa-ādir viśeṣa eva. na ca ayaṃ bhedo ’-rūpaḥ. rūpavattvena tv asya darśanaṃ ayaṃ bhedo yad āśrayaḥ | tan nirhrāsa-atiśaya-vat ayaṃ mato jāti-samudāya-abhidhānayoḥ || rūpa’yaṃ mahā-muneḥ | upāya-abhyāsa eva ayaṃ ayaṃ mārga iti vakti iti kaścana | anyaḥ svayaṃ ayaṃ mārga iti vakti iti kaścana | anyaḥ svayaṃ ’yaṃ mūḍho nimittaṃ tad-abhāvaṃ vā abhyupagamya ’yaṃ meyaṃ tv ekaṃ svalakṣaṇam || tasmād ’yaṃ yasmāt tasya pramāṇatā | saṃskārāc ced a’yaṃ rāga-ādimattvād rathyā-puruṣa-vad iti. tathā ayaṃ liṅga-saṅkarāt katham a-niścinvan ayaṃ liṅga-saṅkarāt katham a-niścinvan ayaṃ loka-vyavahāro ’pauruṣeyāc chabda-arthaayaṃ lokaḥ śabdaṃ teṣu niyuṅkte ghaṭa iti. te ’pi ayaṃ lokaḥ sva-saṅketam anuvidadhad evaṃ pratyeti, ayaṃ vaktā vibhāvayati. kevalam evaṃ yadi syāt ’yaṃ vaktṛtvāt. vaidharmyeṇa udāharaṇam, yatra aayaṃ vacanād rathyā-puruṣa-vat. maraṇa-dharmā ayaṃ varṇa-ādy-ākhyaḥ. api ca, sthiteṣv anyeṣu ayaṃ vastu-dharmas tṛtīyam āśrayet. ekāntaayaṃ vastu-sanniveśī vyavahāraḥ. na api ayaṃ vā tadvān iti na syāt. tathā ca tatayaṃ vākyeṣv evaṃ-prakārāṇām apauruṣeyatvaayaṃ vāñchā bhaveyur eka-rūpā rūpa-ādayaḥ sarvaayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva ayaṃ vikalpaḥ sambhavati. tayor vastu-dharmatvāt. ayaṃ vikalpo ’nveti, sa kim upakāro ’rtha-antaram ayaṃ vicāryate. ko ’yaṃ sāmānya-ātmā iti. tatra ayaṃ vināśa-hetur abhāvaṃ karoti iti prāptam. ayaṃ vināśa-hetur abhāvaṃ karoti iti prāptam. ayaṃ vināśo ’nyo vā kaścid bhāvasya bhavati ity ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-abhāvaḥ ayaṃ vibhramaḥ syād ānupūrvī iti. sā ca katham ayaṃ viruddho ’-viruddho vā sati hetu-prayoge ’yaṃ virodha uktaḥ. atha asty anayor vibhāgo na ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikalaayaṃ virodhaḥ, yadi hetuḥ sādhya-dharma-viparyayaṃ ’yaṃ vivecitaḥ ||319|| na hy ayaṃ loka-vyavahāro

ayaṃ V2_07011 SV_03404 SV_09320 V3_07103 V3_12703 SV_06004 VN_06515 SV_15321 PV_04259 SV_07020 VN_01116 SV_15922 V3_04310 SV_04605 VN_04610 SP_00012 V2_05608 SV_00216 NB_02016 PV_03488 SV_14014 SV_10007 V2_08209 SV_14521 VN_05510 SV_11311 SV_07001 V3_12707 SV_11718 SV_17523 SV_14923 SV_06520 SV_03616 SV_16714 HB_03813 V3_02808 SV_03928 V1_01715 SV_07625 SV_00423 V2_05810 VN_02506 SV_13312 V1_02813 SV_08421 SV_17511 PV_04274 HB_00713 SV_04302 V2_08914 V3_02508 SV_09305 V2_07406 HB_03716 HB_03718 SV_13202 PV_03277 V1_02603 V1_02605 V1_02702 SV_07208 SV_05002 V1_00209 SV_01501 V2_09709

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artha-dṛk | aneka-artheṣu śabdeṣu yena artho pratyāyayati. anyo ’-pratikṣepeṇa ity yathā āha – pramāṇa-viṣaya-ajñānād iti. so āha – pramāṇa-viṣaya-a-parijñānād iti. so ’py asti viṣāṇaṃ ca ity uttarasya. na hy prasaṅgo na nivartate ||118|| ekaṃ pradarśya -ādīnāṃ dṛṣṭam eka-prakṛtikatvam, tathā ca -virodhasya sambhavaṃ pratyācakṣīta. tad -kṛtakatvayoḥ || a-hetutva-gati-nyāyaḥ sarvo ity api na syāt. na vai tad-upakāra-kṛto an-atiśayā kim idānīm atiśayavad yat kṛto ca puruṣaḥ śabdānāṃ prayoktā ity a-laukiko -vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo niṣ-phala-ārambhasya upekṣanīyatvāt. tad -śabda-vyutpatty-arthatvād iti cet, ko kārya-kāraṇatā atra kim | bhedāc cen nanv -sattva eva syān na anyathā iti, vṛkṣo hetavaḥ, yathā agnir atra dhūmāt, vṛkṣo -bhāvini sādhya-dharme hetuḥ. yathā vṛkṣo na naśyet sā paścād apy a-viśeṣataḥ | doṣo pratilambhe vā sthairya-ayogāt. tad vikāra-darśanena iva viṣam a-jñaiḥ. tad vikāra-darśanena iva viṣam a-jñaiḥ. tad svato ’pi bhāve ’bhāvasya vikalpaś ced vācyā, na ananubhāṣaṇam. kaś ca yato ’rtha-pratītiḥ. sa ced apauruṣeyo na tasya tatra samavāyād ādhāra iti cet ko prati-kāryaṃ kāraṇa-svabhāva-bhedāt. tat ko syād bhedād buddhi-citratā | (236ab) sa ca -upasaṃhāreṇa vacana-vṛttir na syāt. na hy ta eva kṛtakā anityāḥ sādhyante. na hy śabdair vikalpair vā api viṣayī-kriyeta, so vā yathā-vastu-vṛttāv iti vakṣyāmaḥ. yaś ca māṃsaṃ khāded iti na atiśayaṃ paśyāmaḥ. nanv avisaṃvādakasya rūpam ucyate, yad-darśanād artha-antara-gamanād avasādaḥ syāt. sa ca na iti cet. nanu sa eva ayaṃ vicāryate. ko (17ab) a-buddhi-śabda-anvaya-bhājo hi bhedān bhāva-kalpanāyām eva aparatra bhāvāt. api ca -pradarśanena samaye pravartyate, yathā gaur samaye pravartanāt, yathā – gaur bhāṣya-kāra-mataṃ dūṣayitvā vārttika-kāro hi pratyakṣe ’rthe para-upadeśo garīyān. tad ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na uṣṇo vā na udakam iti. etāvat tu syāt, kuto na kaścit puruṣo ’n-āptaḥ syāt. api ca, na apy anupalambhanam || tasmād anupalambho niścaya-utpādanāya ca sādhanam ucyate, tatra -vyavahāraḥ kriyate. sarvaś ca bhinna-hetuko vā tat-svabhāvo yuktaḥ. kasmāt. hetor viśeṣeṇa anvaya-abhāvāt. nanv na pratijñā-artha-eka-deśo hetur iti. sa ca eva ātmanaḥ svabhāvo gamakaḥ. sa ca yadā tarhi śabdatvaṃ nityam abhyupaiti, tadā ca kathaṃ nirvoḍhuṃ śakyeta. sa tāvad api yogya-deśa-sthiti-tāratamya-apekṣaṇād tv anyad antarā || saṃsargād a-vibhāgaś ced anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced saṃsarga-vipralabdho ’yaṃ na vivecayaty kim āśrayau ||27|| iti saṅgraha-ślokau. sa ca an-ādheya-viśeṣasya sāmānyasya jñāne na virodhaḥ. nimitta-abhāvād vibhramo sākṣāt svabhāva-upadhāna-sāmarthya-rahito kriyate, na ca so ’pi yukta iti, katham kriyate, na ca so ’pi yukta iti katham

ayuktaḥ ’yaṃ vivecitaḥ ||37|| svarga-urvaśy-ādi-śabdaś ca ayaṃ viśeṣaḥ. jijñāpayiṣur arthaṃ taṃ taddhitena ’yaṃ viśeṣo na sādhya eva vyāhanyate. kiṃ tarhi ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi ayaṃ viṣāṇa-mātram apahnute, yatas tena ayaṃ vṛkṣa ity api bruvāṇo ’yam apy ayam eva ity ayaṃ vyakta-bhedas sukha-duḥkha-moha-samanvito ayaṃ vyatirekaḥ saṃśayād a-sādhanam. api ca, ’yaṃ vyatirekiṇaḥ | abhyūhyaḥ śrāvaṇatva-ukteḥ ’yaṃ vyapadeśaḥ, kiṃ tarhi saṃyoga-kṛtaḥ. kiṃ ’yaṃ vyavahāra-vibhāgaḥ. tā avasthā atiśayavatya ’yaṃ vyavahāraḥ. sarvathā śabda-svabhāvānāṃ ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ. ayaṃ śabdān api kvacin niyuñjānaḥ phalam eva ’yaṃ śabdānāṃ saṃskāraḥ. na hy eṣāṃ prajñā-bāhuayaṃ śabdo niyoktāraṃ samāśritaḥ || paśyann ekam ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau ’yaṃ śiṃśapātvāt, pradeśa-viśeṣe kvacin na ghaṭa ’yaṃ śiṃśapātvād iti. kāryaṃ yathā vahnir atra ’yaṃ sakṛd utpanna-a-krama-varṇa-sthitāv api || ayam sat-prayoga ity api jananam eva prayoktuḥ ayaṃ sattā-vyatirekeṇa na anyat kiñcid vināśo ayaṃ sattā-vyatirekeṇa na anyat kiñcid vināśo ayaṃ samaḥ | (277ab) nanv a-para-bhāvitve ’pi ayaṃ samaya-niyamas trir-abhihitasya ayaṃ samayam apekṣeta. a-pratīty-āśrayo vā kathaṃ ’yaṃ samavāyo nāma. a-pṛthak-siddhānām āśraya’yaṃ sambandha-abhāvo vācya ity upālambhaḥ. asti ayaṃ sambandho vastu bhavan niyamena śabdaayaṃ sambhavo ’sty ekaḥ śabdo niṣ-paryāyaṃ nityaś ayaṃ sambhavo ’sti yat te jñāna-janana-svabhāvāḥ ’yaṃ sarva-artha-sarva-ākāra-pratīti-prasaṅgo ’ayaṃ sarvatra vastu-kṛtam eva śabda-pravṛttiayaṃ sarvatra samānaḥ prasaṅgaḥ. parokṣaayaṃ sādhana-a-sādhane pravivecya tasya iṣṭaayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha-anumāna’yaṃ sāmānya-ātmā iti. tatra sati sambandhe ayaṃ sāmānya-darśana-balena anvayan katham anayaṃ sāmānyam artha-antaraṃ kalpayan sva-āśrayaayam sāsnā-ādi-samudāya-ātmakatvād iti. tathā ca ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti. tathā ca ’yaṃ sthita-pakṣam āha. tam eva brūmaḥ. pratiayaṃ sthiteṣv anyeṣu vyāhartṛṣu kevalam eva ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati. ’yaṃ svabhāva iti. nir-hetukatve ’napekṣiṇo ayaṃ svabhāvaḥ kāryaṃ vā vastūnāṃ vaktari dhvaniḥ ’yaṃ svayaṃ pratyakṣato gataḥ | sva-mātra-vṛtter ayaṃ svayaṃ prameya-upadarśanam antareṇa api ayaṃ svalakṣaṇānām eva darśana-āhita-vāsanā-kṛto ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad uta ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttaraayaṃ hetutvena apadiśyamānaḥ. upādhi-bheda-apekṣo ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho ayaṃ hetur eva syāt, yady atra anityatva-hetuṃ ayaṃ hetur vastūni sva-sādhya-tattva-prakṛtīni ayas-kānta-ādi-vat. anyathā spaṣṭa-a-spaṣṭa-śruti ayo-golaka-vahni-vat | bheda-a-bheda-vyavasthā ayo-golaka-vahni-vat | vibhaktāv api cetanāayo-golakam iva vahneḥ, tad-rūpa-sparśaayo-golake ’pi vahni-sambandhād artha-antaram eva ayukta iti. kevalaṃ janayed iti. na asty anyaḥ ’yukta iti cet. ta eva bhāvās tad-eka-artha’yukta-pratipattir eva. na ca anya-darśane ’nyaayuktaḥ, anupalambhād abhāva-siddheḥ. nanu ayuktaḥ, anupalambhād abhāva-siddheḥ. nanu

ayuktas SV_17305 SV_03219 SV_01506 V2_09714 SV_10815 VN_02016 SV_17417 SV_04113 SV_08925 V3_00110 PV_02160 PV_02067 SV_17406 SV_17416 SV_15020 VN_02503 VN_05304 SV_07605 SV_07801 V3_00403 PV_04061 SV_13807 SV_04629 V1_00502 SV_07112 SV_04822 PV_04089 PV_03015 VN_02718 VN_05205 PV_04012 V2_05312 V1_00405 V1_01713 VN_03713 SV_08012 SV_05715 SV_07130 SV_17516 SV_16724 SV_01419 PV_02214 PV_04037 SV_09424 V3_07401 V2_05107 PV_04194 V2_05101 SV_09418 V3_07212 V2_05007 V3_04402 SV_00208 HB_00203 SV_09417 V3_07211 V3_12909 SV_03220 V3_12510 VN_00213 SV_11519 PV_02009 PV_04209 PV_04051 V3_02108

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ādi-vat. yaś ca sāmayikaḥ sa svabhāva-niyato ca vācya-viśeṣa-abhāvāt saṅketa-bhedo ’py bhavitavyam iti sarvatra a-darśana-mātreṇa bhavitavyam iti sarvatra a-darśana-mātreṇa śāstraṃ parīkṣyeta anyatra avadhānasya eva phala-ādi-pratisaraṇa-daṇḍa-prayoga-ādīnām bhāvānām a-kṣaṇikasya vastu-dharma-atikramād vidyate, tata eva tad ekaṃ kāryam iti. tad uṣṭro dadhi syān na iti kim apy a-ślīlam anityatvād vā, rūpa-ādi-vad iti, tad āśrayeṇa ca || a-vinirbhāga-vartitvād āśrayo santateḥ | tathā utpatteḥ sa-hetutvād āśrayo ’pi viṣaye pramāṇa-virodhād bahutaram adhiṣṭhāna-bhāva-ādinā ity āha vedaḥ, tac ca ca niyamena eva niyama-kāraṇa-abhāvād -lakṣaṇaṃ na asti tasya nigrahasthānatvam uttaraṃ vācyam, uttaraṃ ca āśraya-abhāve icchaṃs tattva-anyatve na atikrāmati ity tat-sthita-a-sthita-ātmanor ekasya virodhād kim ātmanaḥ. pareṇa apy anyataḥ pratipattum vaden na saḥ | kiṃ na bādheta so ’-kurvann -bhede ’pi nāma-sāmyād eka-viṣayatvam apy -janakatvena an-upakārāt. tato lakṣaṇam apy śāstraṃ praṇayann anumānaṃ pratikṣipati ity sthiti-hetutvād ādhāro na jananād iti. tad -viṣayaḥ pradarśyata iti, uktam idam, -hetv-ādi pratiṣidhyate || a-vācakatvāc ca cet svapna-ādāv anyathā īkṣaṇāt | -sādhanāya uttarāṃ pratijñām āha iti tad apy -vacanam, kiṃ punar asyāḥ punar-vacanam ity kim ātmanaḥ || pareṇa apy anyato gantum -ayogād ity aparaḥ. paśavo ’pi hi tāvad yad a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad -upalakṣaṇān na vivekena niścīyata iti. tad uktā iti, tad apy avayava-antara-vādino bhāvāt. tata eva a-sambandhān na sāmānyaṃ na iti. pratiṣedhasya ca vidhānāt tat-kalpanā sā ca na āśraya-āyattā nityatvāt. sā apy api tat-sambhavāt tad-bhāvāt tat-pratītir nanu kaścil loka-sanniveśa-ādir ca asya nivedayiṣyāmaḥ. kiṃ ca, dṛṣṭā || mithyā-upalabdhir ajñānam ukteś ca anyad anityatā | viśiṣṭā dhvaninā anveti no cen na asiddham iti sādhyate. nanu tatra api tadasiddham iti sādhyate. nanu ca atra api tadca sādhyam. na ca siddha-sādhanam, tadsāmarthyād vivakṣā-anugamād dhvaneḥ || tad vivakṣā-anugamād dhvaneḥ ||13|| tad ca. tasmāt tatra sāmānyam eva sādhyate tadtasmāt tatra sāmānyam eva sādhyate tadviśeṣaṇe vā na anumeya-dharmatā iti cet, na, an-anuvṛtter asādhāraṇatā iti cet, na, an-anuvṛtter asādhāraṇatā iti cet. na, an-anuvṛtter asādhāraṇatā iti cet, na, na vai sa ādhāras taṃ viśeṣī-karoti. tadna vai sa ādhāras taṃ viśeṣī-karoti, prādur-bhāve prāk tatra asatas tat-sambandha-abhidhānāt. tathā ca vyatirekiṇyā vibhakter nāma. na ca prameyatvasya vipakṣe ’nvayapunaḥ pramāṇam, yatra krama-yaugapadyaetat. sarvatra ca jāty-a-sambhavād janmanaḥ || nityād utpatti-viśleṣād apekṣāyā ca na || anyasya vinivṛttyā anya-vinivṛtter || tad-virodhena cintāyās tat siddha-artheṣv 1|| tad-virodhena cintāyās tat-siddha-artheṣv

ayogataḥ ’yuktas tasya icchā-vṛtteḥ. ata eva saṅketāt ayukto dvayor eka-abhidhānāt. tathā ca ayuktaḥ pratiṣedha iti. evam ācāryīyaḥ kaścid ayuktaḥ pratiṣedhaḥ. api ca yadi kathañcid ayuktatvāt. tad yadi na parīkṣāyāṃ visaṃvāda-bhāk ayuktatvāt. bhavaty eva nāṭaka-ādi-ghoṣaṇe ’rthaayuktam, a-pratyakṣāny eva hi sāmānya-ādīni ayuktam. a-viśeṣān (75aʼ) ayuktam a-heya-upādeyam a-pariniṣṭhānād ākulaṃ ayuktam, anumāna-viṣaye vācaḥ prāmāṇya-abhāvāt. ’yuktam anyathā | mada-ādi-śakter iva ced ’yuktam anyathā || syād ādhāro jala-ādīnāṃ gamana ayuktam api. nityasya puṃsaḥ kartṛtvaṃ nityān ayuktam ity āvedita-prāyam, nityatvaṃ ca keṣāñcid ayuktam iti cet. a-vitatha-vyakti-niyame kiṃ ayuktam iti na uktam asmābhiḥ. prati-dṛṣṭānta’yuktam iti, yuktam a-pratyuccāraṇaṃ ayuktam etat. tasmād iyam artheṣv eka-rūpā ayuktam etat. sarvatra sarvadā sarva-ākāra-sthita ayuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ, ayuktaṃ kena duṣyati || anyeṣu hetvābhāseṣu svaayuktam. ghaṭa-ādiṣv api prasaṅgāt. tatra dṛṣṭaayuktam. tasmān na jātau śabda-niveśanaṃ phalaayuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na ca ayuktam. tasya tad-abhāve ’pi sthānāt. patanaayuktaṃ tu uktam, tathā hi na sā pravṛtti-yogyā ayuktaṃ tena iṣṭaṃ svayam ātmanā | anapekṣya ayuktaṃ na ca saṃskārān nīla-ādi-pratibhāsataḥ || ayuktam. na hi pratijñā pratijñā-sādhanāya ayuktaṃ nigamanam. vijñātasya parṣadā trirayuktaṃ para-kalpitaiḥ | prasaṅgo dvayaayuktaṃ paśyanti, na tadā eva tad ācaranti. so ayuktam, yasmāt pramāṇa-itara-sāmānya-sthiter ayuktam, yasmād dhī-śabda-vṛtter anyatra tato na ’yuktam. yo ’vayava-antaraṃ dṛṣṭāntaṃ hetor āha, ayuktaṃ śabda-kāraṇam ||158|| atiprasaṅgāt (159aʼ) ayuktā iti. tasmāt saṅketaḥ (110dʼ) ayuktā eva bheda-a-bheda-vivecane ||145|| astu ayuktā. pravṛttir vācakānāṃ ca vācya-dṛṣṭi-kṛtā ayukti-viṣayo ’pi sambhāvanīya-puruṣa-vacanād ayuktir a-dṛṣṭeś ca syāt sparśasya a-virodhinī ||2 ayuktimat | vyākhyeyo ’tra virodho yas tadayoga-vāraṇāt || dvividho hi vyavacchedo viyogaayoga-virahiṇā sāmānyena anvayo na siddha eva. na ayoga-virahiṇā sāmānyena anvayo na siddha eva. na ayoga-vyavacchedasya asiddheḥ. tat-tulya eva ity ayoga-vyavacchedād dharmi-dharma-viśeṣaṇam | tadayoga-vyavacchedād dharmī dharma-viśeṣaṇam | tadayoga-vyavacchedena. na tathā iha api kvacit ayoga-vyavacchedena. na tathā iha api kvacit ayoga-vyavacchedena viśeṣaṇāt. ayogaṃ yogam ayoga-vyavacchedena viśeṣaṇāt, yathā – caitro ayoga-vyavacchedena viśeṣaṇāt, yathā caitro ayoga-vyavacchedena viśeṣaṇāt, yathā caitro ayoga-vyavacchedena viśeṣaṇād ity uktaṃ vakṣyate ayoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt ayogaḥ. tasmād bhinna-deśair yugapat-sambandhaḥ ayogas tasyā bheda-āśrayatvāt. dvayor ekaayogaḥ. trividho hi dharmo bhāva-abhāva-ubhayaayogaḥ, na tasya kvacit sāmarthyam, asti ca aayogo yādṛcchikeṣu vyakti-vāciṣu, sarvadā jātiayogataḥ | kathañcin na upakāryatvād anitye ’py a ayogataḥ | tad-ātmā tat-prasūtaś cen na etad ātma ayogataḥ | tṛtīya-sthāna-saṅkrāntau nyāyaḥ śāstra ayogataḥ | tṛtīya-sthāna-saṅkrāntau nyāyyaḥ

ayogataḥ PV_04096 V2_04811 SV_04517 PV_04190 V2_05008 V2_05402 PV_04190 V2_05008 SV_09504 V3_07407 VN_00219 VN_00312 SV_12903 SV_08214 SV_05520 SV_02617 V3_09708 V3_00612 SV_12001 SV_11925 SV_04317 HB_01511 SV_10619 SV_11613 V1_02005 SV_13212 V2_06709 SV_03711 V3_04510 SV_07721 SV_15107 SV_07910 V3_06906 V2_05303 V1_01002 SV_11520 V3_00705 V3_01701 V1_01503 V1_02201 SV_06202 V2_07810 SV_09914 SV_09104 HB_03516 V2_08005 SV_14014 SV_04220 SV_04319 V2_08011 SV_09220 SV_14002 SV_02306 V2_08702 V3_11703 SV_02702 SV_07120 V1_04201 SV_05812 V2_08614 SV_11222 SV_03716 SV_13516 V2_07911 HB_00907

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varṇitam | pramāṇānām abhāve hi śāstra-vācor | pratibhāsasya bhinnatvād ekasmiṃs tad| bhedānāṃ bahu-bhedānāṃ tatra ekasminn ucyate || ayogaṃ yogam aparair atyantaviśeṣaṇāt. ayogaṃ yogam aparair atyanta-samāveśibhiḥ padair asatsu vyavahāra-prakaraṇa-arthasya sūtra-saṅkṣepa ucyate || iti cet, na, ayoga-vyavacchedena viśeṣaṇāt. siddhaḥ. arthād eva agnes tat-pradeśasiddhaḥ. arthād eva agnes tat-pradeśaa-darśanam a-pramāṇayataḥ krama-yaugapadyasāmarthyaṃ bādhata iti krama-yaugapadyatair anukramavadbhir a-kramasya upakāraparaspara-virodhinor yugapad ekatra samāveśaiti cet. na, pratibaddhasya sambandhaa-pratipattau vā vivekena dvitva-vikalpapramāṇa-dṛṣṭasya pratijñayā asiddhi-codanā-prastāveṣu, anyathā abhyupagamya vicārasa kathaṃ tad-āśrayaḥ syāt. āśrayaṇīya-kālatvāt. ādhikye vibhāgavataḥ paryavasānana vastu-bhedāt, tasya ekasya anekatva-a-samartha-svabhāvayoḥ kriyā-a-kriyāupasthāpanāya śabda-prayogāt. tad-abhāve tadsvabhāva-viparyayam antareṇa tad-bhāvaapekṣa-ayogād anapekṣāc ca krama-utpattyupalambho ’n-ādheya-vikārasya saṃskāraanya-karaṇe tasya iti sambandhavyatireke vā an-upakāryasya pāratantryaasādhāraṇo ’py ubhaya-vyāvṛtter niścaya-sambandhi-rūpatvāt. anyathā tat-sambandharūpasya pratīti-janmani sāmarthya-sambhāvanāvyatirekiṇīṣu vyaktiṣv anvayinaḥ pratyayasya upasthāpanāya śabda-prayogāt, tad-abhāve tadsandeha-sādhanāt. vyatirekiṇaś ca sandehaviveka-sambandhayor a-pratibhāsanena ghaṭanajāti-codane viśeṣa-antara-vyudāsena pravṛttyyugapad ekatra viruddha-guṇa-upasaṃhāra-dvitīyo dehena eva vā iti na iṣyate. vidher parisyandād īhā-vaśena udaya-astamayaiti, ākasmikatve deśa-kāla-prakṛti-niyamabhavitavyam, an-anya-āśaṅkāyāṃ prayogayuktaḥ, anapekṣasya deśa-kāla-dravya-niyamayuktaḥ. anapekṣasya deśa-kāla-dravya-niyamakathañcid a-vyavasthāpiteṣu vidhi-pratiṣedhasaṃśayitasya an-abhyupagame pravṛttykriyā, tat-svabhāvasya paścād apy a-kriyā-a-pratilambhāt. pratilambhe vā sthairyaadhyavasāya pravṛtteḥ, anyathā pravṛttyśabda-artha-abhyupagame sāmānādhikaraṇyaa-pramāṇatayā asiddher anvaya-vidhānakasyacid rūpasya abhāvāt, tad-bhāve ’bhāvaca parataḥ. sattāyā ākasmikatvatat-kṛta-upakāra-anapekṣasya tan-niyamatat-kṛta-upakāra-anapekṣasya tan-niyamaādayo nivartante, na sapakṣāt, asato nivṛttydṛṣṭatvāt, an-aṃśasya ca eka-deśena darśanakāryaḥ. tasya kathañcit kārya-rūpatve ’bhāvasaha-upalambha-niyamaḥ, eka-vyāpāre kramana eko vyatirikto ’-vyatirikto vā sarvathā -abhāva-kālayos tad-bhāva-yogyatā-a-yogyatānisarga-siddheṣv icchā-vaśāt pratipādanaucyante, artha-antarasya tat-svabhāvatvapūrva-avasthā-tyāgam antareṇa anyathā-bhāva-ajñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhānaāvaraṇam, tad-avasthe tasminn āvaraṇasya apy

ayogāt ayogataḥ || sva-vāg-virodhe vispaṣṭam udāharaṇam ayogataḥ ||7|| na hy ekasya tāv anyonyaayogataḥ ||90|| tad-rūpaṃ sarvato bhinnaṃ tathā ayogam eva ca | vyavacchinatti dharmasya nipāto ayogam eva ca | vyavacchinatti dharmasya nipāto ayogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam ayogaṃ yogam aparair atyanta-ayogam eva ca | ayogaṃ yogam aparair atyanta-ayogam eva ca | ayogaṃ vyavacchinatti iti sa tathā sādhya ucyate. ayogaṃ vyavacchinatti iti sa tathā sādhya ucyate. ayogasya eva a-sāmarthyena vyāpty-asiddheḥ ayogasya sāmarthya-abhāvena vyāpti-siddher na ayogāt, a-krameṇa ca vyāhartum a-śakyatvāt, gatyayogāt. a-niyamena tarhi syāt. na hy a-nimittaṃ ayogāt, atiprasaṅgāc ca. kathaṃ tā bhinna-dhīayogāt. atiprasaṅgāc ca. tasmāt paśyañ śuktiayogāt, an-adhikārāc ca śāstrasya anumāne. ayogāt. an-arthaḥ khalv api kalpanā-samāropito na ayogāt. an-āśrito hy evaṃ syāt. tathā ca aayogāt. aneka-aṇu-vyatyaya-nimeṣa-tulya-kālatvād ayogāt, anekasya ca ekatva-ayogāt, vyatiriktasya ayogāt. anya-sahitaḥ karoti, na kevala iti cet, ayogāt. api ca, śabda-artha-apahnave sādhye ayogāt. arthena saha utpannasya anyataḥ siddhasya ayogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād ayogāt. indriyasya hi saṃskāraḥ śṛṇuyān nikhilaṃ ayogāt. upakārasya tat-sambandhe kaḥ sambandho ’n ayogāt. upakāre vā śakty-upakāriṇyā api śakter ayogāt, ubhaya-bahir-bhūtasya abhāvāt. ubhayor ayogāt. ekasya ādheyasya tatra sthānaṃ tadā eva ayogāt. evam ayaṃ janako na evam iti ayogāt. katham idānīṃ pācaka-ādiṣv a-bhinnena ayogāt. kiṃ ca, sad-asat-pakṣa-bhedena śabdaayogāt kṛtakatva-ādinā anityatve, vastu-dharmasya ayogāt kṣīra-udaka-vad a-tad-vedini. yatra api ayogāc ca. tasmād anvaya-vyatirekiṇo bhāvasya ayogāc ca. tasmād ete kartur icchā-mātraayogāc ca dvayor ekasya vidhīyamānasya vikalpaayogāc ca. buddhir atra vivarteta, sā ca aayogāt. tatra sukha-ādy-utpattir na a-viṣayā, ayogāt. tatra hi yad eva mūḍha-mater āśaṅkāayogāt. tathā atra api kaścin niyama-hetur ayogāt. tathā atra api niyama-hetur vaktavyo yata ayogāt. tathā ca sarvatra ayam anvaya-vyatirekaayogāt, tathā bādhā-upalabdhāv api prayogaḥ, ayogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ ayogāt. tad ayam sat-prayoga ity api jananam eva ayogāt, tad arthakriyā-kāritayā pratibhāsanāt tad ayogāt, tad-upādher ekasya dvābhyām abhidhānād aayogāt. tad eva ca naḥ kṛtakaṃ yathoktam ayogāt. tad-bhāva-lakṣaṇatvād bhāvasya. tasmād ayogāt. tan na idaṃ pratyabhijñānaṃ sat-prayogaayogāt. tan-niyata-deśa-kālatvād dhūmo ’tra ayogāt. tan niyata-deśa-kālatvād dhūmo yatra ayogāt. tasmād aikāntika-anvaya-vad aikāntikaayogāt. tasmād dṛṣṭasya bhāvasya dṛṣṭa eva akhilo ayogāt. tasmād bhāva-kriyā-pratiṣedha-nirdeśa eṣa ayogāt, tasya a-viśeṣāt. saṃvedanam ity api tasya ayogāt. tasya samāveśane vastuni dūra-utsṛṣṭam ayogāt, tulya-yogyatā-a-yogyatayor deśa-kālayos ayogāt. te ’n-arthakāḥ puruṣa-saṃskārād ayogāt, teṣāṃ ca niḥ-svabhāvatva-prasaṅgāt. tasya ayogāt. tyāge vā vināśa-prasaṅgāt. viśeṣeṇa ayogāt. na api caramasya a-sāmarthyam eva, ayogāt. na api vināśa-hetunā bhāva-abhāvaḥ

ayogāt V1_00605 V3_06707 SV_10518 SV_11921 V3_04505 V3_01711 V1_00213 SV_04818 SV_14419 SV_11921 V3_05007 SV_13009 V3_04105 SV_03613 SV_06922 SV_16124 SV_11508 V3_08901 SV_15701 V3_05004 V2_08003 HB_01810 V3_01602 SV_15403 SV_02821 V3_00705 V3_02904 SV_04318 SV_13819 SV_13016 V3_05013 V2_06902 SV_11514 V3_11606 V1_01303 SV_13802 SV_02302 V2_08615 PV_04276 V3_06403 PV_02084 V3_03008 HB_00902 PV_03230 VN_04311 V1_01012 V3_12406 V1_02511 V2_05906 SV_04321 V1_02005 V2_08014 V2_06705 VN_00203 PV_04065 V3_12503 V2_05311 V1_03912 V3_12508 SV_02510 PV_03112 SV_01826 SV_11510 SV_07503 SV_05501

234

’-bhavato vā bhāve niyamena tat-saṃvādapratiṣedhāt, nir-viṣayasya ca pratiṣedhasya abhidhānasya nir-viṣayasya ca pratiṣedhasya na hy ekam. anekayā buddhyā krameṇa grahaṇapakṣa-dharmatvam eva, a-sambaddhād vimarśa-antara-bhūtam, artha-antara-bhūta-dvayaiti dve eva pramāṇe, anyathā-pratipattyan-artha-nirbandha eva, yathā-kalpanam asya syātām iti. na, tasya nitya-anitya-dharmaca eka-avabhāsi mithyā eva. eka-anekatva-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāraca evaṃ paraspara-rūpa-vivekena vyavasthā-vastu-bhedād iti kuta etat, tathā-vyavahāra-utpatter anekatvād bheda-vad eka-pratyayadahano na an-indhanas tasya deśa-kāla-niyamana syāt. icchāyām apy an-āyattasya kadācid kāryaḥ, tasya kathañcit kāryatve ’bhāva-utkarṣaṇāt. kenacit saha kārya-kāraṇa-bhāva-anantaraṃ jñānasya prāk sato niyamena anapekṣasya kartuḥ sva-sattā-mātreṇa kṣepapṛthak-karaṇa-sambhavena sahakāritva-niyamasarva-vyakti-sambhava-abhāve tat-sāmānyasyāt. tad-abhāve bhavatas tena vyāpty-darśanāt. tat-svabhāva-niścaye ca tasya ca punar vivakṣā-antare parāvṛtty-pramāṇasya. viruddhayor ekatra samyag-jñānaekasya anekatva-ayogāt, anekasya ca ekatvasyāt. a-kartur vyāpāre ’pi tat-siddhyvijñāna-hetavaḥ, an-upakāryasya apekṣāvijñāna-hetavaḥ. an-upakāryasya apekṣāanyeṣv apy asyāḥ, tad-vyatikrame ca niyamahi sambandho ’-pratibandhe tayoḥ sambandhitāsaṃśete, tathā iha api sarva-an-antar-bhāva-vijñāna-vārttā, abhidhāna-viśeṣe smṛter eka-viṣayayoś ca pratītyoḥ pūrvāpara-bhāvadeśa-kālayos tadvattā-itarayor niyamadeśa-kālayos tadvattā-itarayor niyamaanyena ity anavasthitiḥ || adṛśye niścayaiti. tasmān na tau pramāṇam. adṛśye niścayakampa-prāpter virodhinaḥ | ekasmin karmaṇo iti, pramāṇānām abhāve śāstra-sva-vacanayor yena anvaya-vyatirekau syātām. vināśa-hetvsiddho ’neka-grahaḥ sakṛt | sanniveśa-graha-arthaṃ nāma nigrahasthānam iti. paurvāparyana, yathokta-a-grāhiṇas tathā-pratipattya-saṃskṛta-apavādino ’saty anvayaca a-bhogatvād anya-bhoga-vat. liṅga-indriyayor ekasya dvayor vā an-anyathātve a-doṣa iti cet, an-upakāriṇi pāratantryabuddhīnām, anyair a-kārya-bhedasya apekṣa-vikāra-darśanāt, tādavasthye ca teṣāṃ tadapauruṣeyam a-vitathaṃ syāt. na, tasya -kṣaṇikasya krama-yaugapadyābhyām arthakriyā-saṃsthitiḥ || viruddhayor eka-dharmiṇy tat punar idam āyātam – asato vyatirekanāstitā-siddhiḥ, asato hy adhikaraṇatva-ādyuktam atra – grāhya-grāhaka-lakṣaṇapratiṣedha-viṣaya-upadarśanīnāṃ vibhaktīnām cet. tad-darśinī iti kutaḥ. nir-bīja-bhrāntycet sa eva anityatā na kim | ṣaṣṭhy-ādysvabhāvo yena tad-abhāve na bhavati. anyathā ’pi doṣas tasya sthira-rūpasya parāvṛttyiti cet. ukta-uttaram etat. tasya samavāyaca sva-jñāne pratibhāsanāt, aneka-ākāra-

ayogād ayogāt. na artha-avyabhicārād artha-saṃvādanaṃ ayogāt. na eṣa doṣaḥ, yasmāt – anādi-vāsanāayogāt. na eṣa doṣaḥ. yasmāt. anādi-vāsanāayogāt. na ca tad ekayā grāhyaṃ varṇa-anukramaayogāt. na tu sapakṣa-vipakṣayoḥ sattvam asattvaṃ ayogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor ayogāt. na vai pratibandha eva liṅga-lakṣaṇam, ayogāt, na vai vyavacchedo na kriyate, pravṛttiayogāt. na hy asaty ayaṃ vikalpaḥ sambhavati. ayogāt. na hy ekam. anekayā buddhyā krameṇa ayogāt. na hi tatra atiśayam an-utpādayat ayogāt. na hi tatra atiśayam an-utpādayan ayogāt. na hi tatra apy anupalambham antareṇa ayogāt. na hi dharma-dharmiṇor bhede tattvaayogāt. nityasya ca kiṃ kurvāṇa ādhāraḥ syāt. ayogāt. niyame ca tasya eva indhanatvād dahanaayogāt. parvata-ādi-vat. ayam eva nityatve ’pi ayogāt, pūrva-vat prasaṅgāc ca. tasmād bhāvaayogāt. pratyāsatti-viprakarṣa-abhāvāt. ata eva ayogāt, prayatnasya āvaraṇa-indriya-śabdeṣv anayogāt, prāg a-kartuḥ paścād api svabhāva-aayogāt. yatra tu santāna-upakāreṇa bhāvāḥ ayogāt, yathā a-brāhmaṇa-āditve varṇatvasya ayogāt. yā eva ca vijātīyayor vyāvṛtti-siddhiḥ sā ayogāt. yāvanto ’ṃśa-samāropās tan-nirāse ayogāt. yugapad ekatra viruddha-guṇa-upasaṃhāraayogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. ayogāt, vyatiriktasya ca niṣedhāt, teṣāṃ prakṛtiayogāt. vyāpi-nityatvād upalambha iti cet. ka ayogāt. śakta-svabhāvasya nityaṃ jananam aayogāt. śakta-svabhāvasya nityaṃ jananam aayogāt. śakteś ca an-artha-antaratvāt sa eva ayogāt. sa ca āśrayo ’nityaḥ. apāye ’sya ayogāt saṃśayaḥ. a-pratipattir an-ubhayaayogāt. sati hy artha-darśane ’rtha-sannidhau ayogāt, sannihita-a-sannihita-kāraṇatvena utpādaayogāt. sā ca yogyatā hetu-bhāvāt kim anyat. ayogāt. sā ca yogyatā hetu-bhāvāt kim anyat. ayogāt sthitir anyatra vāryate | yathā a-liṅgo ayogāt sthitir anyatra vāryate | yathā a-liṅgo ’yogāt syāt pṛthak siddhir anyathā || ekasya ca ayogāt. sva-vacana-virodhe spaṣṭam udāharaṇam, ayogāt. svabhāvata eva bhāvā naśvarāḥ. na eṣāṃ ayogād a-grahe sanniveśinām || sarvato ayogād a-pratibaddha-artham apārthakam. yatra ayogād a-viṣaye ’-pravṛtter jāty-ādi-sambandhaayogād a-vyabhicarita-anvayaṃ sapakṣa eva asti ity ayogād ato ’py asiddhir eva, yathā uktaṃ prāk. ’yogād adhiṣṭhānasya. tat-saṃskāre tu syād ayogād an-upādhiḥ, pāratantrye ca janya-janakaayogād anapekṣāc ca krama-utpatty-ayogāt. ādheyaayogād apekṣā-virodhāc ca. tathā viṣayāḥ sukhaayogād artha-abhidhāne puruṣa-upadeśa-apekṣatvāc ayogād arthakriyā-sāmarthya-lakṣaṇato nivṛttam ayogād astu bādhanam | viruddha-aikāntike na atra ayogād iti. atra idam eva punar vācyam – katham ayogād ity aparaḥ. paśavo ’pi hi tāvad yad ayogād iti. api ca saha-upalambha-niyamād a-bhedo ayogād iti cet, ukta-uttaram etat. tasmān na ayogād iti cet. ta eva tad-eka-kāryā bījam, ayogād iti ced antayoḥ sa kathaṃ bhavet || sattāayogād iti tat-tat-svabhāvatā-pratipattyā anvayaayogād iti samaṃ sarva-avasthāne ’pi iṣṭaayogād iti. samavāya-mātraṃ hi vyaktyā saha asya ayogād ekasya atiprasaṅgāc ca. tasmān na iyaṃ

ayogād V3_11605 SV_15415 V3_01701 PV_04038 SV_00820 V3_08401 SV_01011 V3_11204 V3_13604 VN_00903 V2_08509 SV_12203 SV_10110 PV_03447 SV_12325 SV_17008 V3_01604 VN_06305 VN_04802 VN_00316 SV_06723 SV_06621 SV_13809 HB_03204 V1_00712 VN_04015 VN_03310 PV_03167 PV_03170 HB_00304 PV_03307 V1_03207 PV_03001 V2_04607 SV_10627 V3_06907 V3_13611 SV_00108 SV_16224 SV_15610 PV_03414 V1_01904 PV_04175 SV_00508 V2_07211 PV_03267 V3_02809 PV_04200 V3_08801 SV_12817 SV_00625 V3_08208 PV_04035 SV_03509 SV_06610 PV_03195 SV_04806 PV_02096 VN_04115 SV_14206 SV_14820 VN_01502 SV_08908 SV_02926 SV_04817

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garbhāt puruṣa-viśeṣa-sambandhe ’-sambandha-mātram. anyathā nir-upākhye kṛtakatva-ādyekasya vidhīyamānasya vikalpa-samuccayaviyoga-apara-yogayoḥ | vyavacchedād ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayo iti ca a-paśyato ’nunaya-pratigha-abhāvāt. rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśanarāga-utpatti-pratyaya-viśeṣeṇa ātma-darśana| mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, svabhāva-bheda-utpatter arthakriyā-bhedaḥ, a-kāryatve ’-kāraṇāt sakṛd apy abhāvāt. nanv pathika-kṛto ’gnir jvālā-antara-pūrvako na yāvad atra a-pratipattiḥ. satā api te na tad-prakāśitaḥ || etena an-ātma-vit pakṣe sarva-antara-kalpane tad anyatra api tulyam ity -antareṣu tathā tasya carcanāt. na, tasya tathā hi na tac cākṣuṣaṃ taj-jñāna-vat, tadapy atra jaya-parājayau, sādhana-ābhāsena vacanānāṃ pratītiḥ, na viparyayo na apy vacanaṃ tad-vādinaḥ parājaya-sthānam ārabdhavyāvṛttis tu bhinnānām a-viruddhā iti sa eva -parāvṛttir dvayor api ca vidyate ||139|| kena siddhaḥ. yāvat tathā abhidheyatātasya tad-anyatayā a-vyāptau tena tadte ’pi pratibhāseran. na ca ayam -antaraṃ nāma nigrahasthānam abhyupagatabādhakam eka-artha-sannidhāv aparasaṅketa-kriyā vyarthā tad-arthikā || śabdo ete pratyayāḥ śabda-nirmitāḥ | anuyānti imam dṛṣṭvā asādhāraṇam ity abhilapato ’-pūrva-antaraṃ phalam | dadhānaṃ tac ca tām ātmany -antaraṃ phalam | dadhānaṃ tac ca tām ātmany | arthakriyāyāṃ keśa-ādir na artho ’npramā ||1cd|| sva-pratibhāse ’n-arthe syāt. kiṃ ca, sad-asat-pakṣa-bhedena śabdaayogāt. kiṃ ca, sad-asat-pakṣa-bhedena śabdajātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda-vyasanam ity atra anubaddha-spṛham || ādy-apekṣaṇāt. ekasmād api karmaṇaḥ kayościd eva samayasya an-anuṣṭhānād a-sannidher na -a-sphuṭaṃ rūpam eko ’-dṛṣṭena vāraṇe | -vijñāna-anantara-pratyaya-udbhavam | tad| dṛṣṭānta-ākhyānato ’nyat kim asty atra hetu-bhāvayoḥ | dṛśya-ātmanor abhāva-niścita-artham. nanu prayoga-sāmarthyād eva -ātma-bhūto hi teṣāṃ tair anubhūyate | tena sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣaīdṛśam || vyutpatty-arthī ca hetu-uktir uktaādhāraḥ, na janakatvād iti cet, sthiter asato rūpasya saṅghāte ’py a-sambhavāt. yaḥ samagreṇa kārya-utpādo ’numīyate | yaḥ samarthena kārya-utpādo ’numīyate | sādhyaṃ sāmānyena atha sammatam || tad eva pratanyate. na hy anyo dharmo dharmiṇo ’nkatham eka-artha-buddhy-āśrayāḥ syuḥ. -buddhiś ca avaśyaṃ vikalpena anubadhyate || doṣa-parihārasya kartum a-śakyatvāt, syād bhinno vyāvṛtti-bhedataḥ | syād anapy an-anurūpaṃ gṛhṇāti ity a-doṣa iti. na, kāṣṭham eva, āhosvid artha-antaram. agner nāma. yena svayaṃ na bhavati tena naṣṭaḥ. na na hi svayaṃ svabhāvād a-cyutasya arthaṃ bhinnam a-bhinnaṃ vā pṛcchann -grahaṇa-prasaṅgāt, sva-svāmitva-vat. tasmād codanaṃ jāty-artha-prasādhanaṃ ca parityajya

ayogād yathā saṃśete, tathā iha api sarva-anayogān na tato nairātmya-siddhiḥ syāt. ātmaayoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco ayoge tu vārye na an-anvaya-āgamaḥ || sāmānyam ’yoniśo-manaskāra-pūrvakatvāt sarva-doṣa-utpatteḥ. ayoniśo-manaskāram antareṇa doṣāṇām an-utpatteḥ. ayoniśo-manaskāreṇa yogāt. tadā apy apārthako ayoniśo-manaskāreṇa yogāt. tadā apy apārthako ayoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha araṇi-nirmathana-avasthā-bhedād iva agneḥ sthūlaaraṇi-nirmathana-ādiṣv asaty apy agnau bhāvād aaraṇi-nirmathana-pūrvakaḥ. pathika-agnitvāt. artha-a-karaṇāt. vastutas tv an-upalabhyamāno na artha-a-darśanena ye | a-pratyakṣāṃ dhiyaṃ prāhus artha-a-nirṇayāt kvacid a-pratipattiḥ. tathā ca artha-a-parijñānāt. pradeśa-antareṣv api artha-a-pratipatteḥ, tad-vikāra-an-anukārāt, tadartha-a-pratipādanād bhūta-doṣa-an-abhidhānāc ca. artha-a-pratītiḥ sāmarthyāt. na hy atra kaścit artha-a-prasādhanāt, vastutaḥ samarthasya hetor artha-a-bhedaḥ śabda-a-bhedasya kāraṇaṃ bhavatu. artha-a-bhedena ca vinā śabda-a-bhedo na yujyate | artha-a-bhedena vyāptā na sādhyate tāvat artha-a-vyavacchedāt punar bhāva-a-paricchedaartha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tanartha-a-saṅgatatvād iti. nyāyyam etan artha-a-sambhavāt. tatra hetu-pratijñayoḥ pṛthag ’rtha-aṃśaṃ kam āha iti tatra anya-apoha ucyate | artha-aṃśam iti ca apoha-kṛc chrutiḥ || tasmāt artha-adhigama-abhāvāt, arthakriyā-sādhanasya artha-adhigamana-ātmanā || sa-vyāpāram iva ābhāti artha-adhigamana-ātmanā ||36|| sa-vyāpāram iva artha-adhimokṣataḥ || sadṛśa-a-sadṛśatvāc ca ’rtha-adhyavasāyena pravartanād bhrāntir apy artha-an-apavādibhiḥ | vastv eva cintyate hy atra artha-an-apavādibhiḥ | vastv eva cintyate hy atra artha-an-apahnavena svalakṣaṇa-pratiṣedhāt, artha-an-artha-vivecanasya anumāna-āśrayatvāt tad artha-an-artha-sandarśanāt. vahatām api mantrāṇāṃ artha-an-arthau. kiṃ ca kramasya artha-antaratve artha-an-arthau na yena stas tad-a-dṛṣṭaṃ karoti artha-anantara-grāhi (19abc) pratyakṣam iti artha-anudarśanam || viśeṣe bhinnam ākhyāya artha-anupalabdhiś caturvidhā ||4|| yāvān kaścit artha-anubandhaḥ siddhaḥ śabdānām, asati viṣaye artha-anubhava-khyātir ālambas tu tad-ābhatā || artha-anumāna-āpta-prasiddhena a-nirākṛtaḥ | artha-anumitau kṛtā | prabheda-mātram ākhyātaṃ artha-antara-an-artha-antaratve upakāreṇa artha-antara-an-utpatteś ca. śabda-utpāda-vādinas artha-antara-anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ artha-antara-anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ artha-antara-abhāvād deha-an-āptau na sidhyati | artha-antara-abhidhānāt. na api sa eva, tadartha-antara-abhidhāyinaś ca an-ākṣepakāḥ, nirartha-antara-abhisambandhāj jāyante ye ’ṇavo artha-antara-abhyupagame prayojana-abhāvāt, tadartha-antara-arthatve ’py a-karma-a-dravya-śabdaartha-antara-āder nigrahasthānasya a-vacanaartha-antara-utpattau bhavet kāṣṭhasya darśanam || artha-antara-utpādād ity uktam. na hy atiśayaartha-antara-utpāde ’nyathā-upalabdhiḥ, artha-antara-upakṣepeṇa tatra kim iti dvi-mukhaartha-antara-upādhi-vāde ’pi samānaḥ prasaṅgaḥ. artha-antara-kalpanaṃ kevalam an-artha-nirbandha

artha VN_00620 SV_12325 VN_01321 VN_03804 VN_05910 VN_03805 VN_05418 VN_02017 V3_02806 VN_02102 PV_02112 SV_04617 SV_05322 SV_14208 HB_00606 SV_02017 V2_08909 SV_02123 SV_02019 V2_08912 SV_06227 SV_06305 SV_00518 V2_06011 V2_06912 V3_01505 V3_01506 SV_14607 SV_14306 V3_01512 V3_01802 V3_01509 V3_01513 V3_01607 V3_01509 SV_14523 SV_01820 PV_04037 SV_01906 V3_01510 V3_01711 V3_01712 VN_01404 V3_01711 V3_01606 V3_01801 SV_03415 SV_14404 SV_02116 V2_09103 SV_05203 HB_02408 SV_15508 SV_15010 SV_15504 NB_02043 HB_00213 SV_07922 SV_06109 SV_06302 SV_06226 SV_08001 SV_03721 SV_03717 V2_05203

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-kāriṇa eka-śabda-vācyā bhavantu, kim viruddha-abhidhāyi dvayaṃ satyaṃ syāt. tatra -bhāvābhyāṃ na dravyasya pariṇatiḥ. na hy eva uktāni iti na pṛthag vācyāni syuḥ. paricchedād eva vikṣepaḥ syāt. tathā ca idam na hi samarthe hetau sādhye ca siddhe -ādinā a-nāntarīyaka-abhidhānaṃ vādino ayuktatvāt. bhavaty eva nāṭaka-ādi-ghoṣaṇe -mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā anyatra vā upanyāso vyākhyānaṃ vā kāraṇam | anya-artha-āsakti-viguṇe jñāne ’npravṛttir balīvarda-doha-codanā-vat. na ca kaścid upakārako nāma, atiprasaṅgāt. 269|| a-vināśāt (270aʼ) kim ity artha-antarād -mātra-anvayena para-mata-apekṣam. pare hy -bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ | -bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ | iti tad-bhāva-hetor anaikāntikatvam. tan na rāga-vat ||32|| ity antara-ślokau. api ca, iti saṅgraha-ślokāḥ. api ca tasya vastunaḥ kaścid bhāgo gamyate, śabdo tad-viśiṣṭo gata ity ucyate. na punar niṣedhasya anupalabdhi-rūpatvāt. tatra apy niṣedhasya anupalabdhi-rūpatvāt. tatra apy yathā-darśana-pratīter darśana-parāvṛttau ca dūṣaṇam api. tathāvidhasya ca dehasya ghaṭād api sādhanaṃ na sambhavati, anyatarabhāvasya eva pratīteḥ. tathā ca anena kāṣṭhaṃ kasmān na dṛśyate ||270|| ko ’yam etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāvaartha-antara-bhūtasya upagame syād anyatara’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-bhāva-virodhāt. yadi dehād eva artha-antara-bhūtam iti sāmānyena anyataraanyatara-artha-antara-bhāvaḥ, ghaṭasya svato tattva-anyatva-vikalpas tulyaḥ. tadā kim tathā hi yat kṛtakaṃ tad anityam ity ukte ’nvināśena tadvataḥ sādhanād dhvaneḥ || tathā idam eva hi kāraṇasya kāraṇatvam, yad an-abhyupagamād virodhāc ca deha eva na anyatarat sāmānyena artha-antara-bhūtam, -antara-bhūta-dvaya-ayogāt. na vā kaścid -ātmano ’-tat-kāraṇatvāt, dharmasya dravyād api iti. tasmān na anyatarat sāmānyena aindriyam. tathā ghaṭa-śarīrayor anyatarad tadvataḥ śabdasya sādhanāt. tathā kasyacid a-pratiṣṭhair mithyā-vikalpaiḥ. yathā ca na na ato ’nyā vidyate gatiḥ ||273 | aniti kim anyayā. svabhāvena vā a-calasya iti kim anyayā, svabhāvena vā a-calasya tat-pratipattyā tadvati pratipattir na syād janyaḥ svabhāva iti sakṛd api tato na bhaved -svabhāva-kṛtaḥ, puruṣa-upadeśa-apekṣaṇāt, -śaktiś ca dūṣitā ||283|| ukto hi sambandha-arthakā iti cet. eṣa puruṣa-vyāpāraḥ syāt. saṅgraham upayānti. pāramparyeṇa śabde vā kṛtakatvasya. sa-dhūmaṃ hi pradeśam vyatireko viśeṣa-pratyayāś ca yathāsvam vṛkṣaḥ syāt, bhavatu nāma ghaṭa-ādi-śabdeṣv -ādinā nirdiṣṭaḥ. sa hi taṃ bhedaṃ kathayann -anya-vyāvṛttir niveśyata iti. sa eva ayam cet. na jātiḥ karma-saṃśrayāt ||157|| na hy svabhāva iti na tu kham ity eva. khasya ca niḥ-svabhāvatva-prasaṅgāt. tasya apy niścitatvaṃ triṣv api rūpeṣu draṣṭavyam.

artha-antara-kalpanayā. bahavo ’pi hy eka-arthaartha-antara-kalpane tad anyatra api tulyam ity artha-antara-gatābhyāṃ nivṛtti-prādur-bhāvābhyām artha-antara-gamana-āder api hetor a-sāmarthya artha-antara-gamana eva antar-bhaved a-samartha’rtha-antara-gamanaṃ kaścid ārabhate ’-samarthasya ’rtha-antara-gamanam eva iti sa nigraha-arhaḥ. na ’rtha-antara-gamanāt parājaya iti cet, anyasya artha-antara-gamanād avasādaḥ syāt. sa ca ayaṃ artha-antara-gamanān nigrahasthānam eva. tena artha-antara-grahāt || śarīrāt sakṛd utpannā dhīḥ artha-antara-codanena artha-antarasya lakṣaṇam. artha-antara-janane ’pi tasya kiṃ tena. tasya tad artha-antara-janmani kāṣṭham abhūtaṃ nāma na artha-antara-nimittam a-tad-bhāva-mātra-anvayinam artha-antara-nimitte vā dharme vāsasi rāga-vat ||3 artha-antara-nimitte vā dharme vāsasi rāga-vat ||6 artha-antara-nimitto dharmo bhāve ’vaśyaṃ-bhāvī artha-antara-nimitto hi dharmaḥ syād anya eva saḥ artha-antara-nimitto hi dharmaḥ syād anya eva saḥ ’rtha-antara-nivṛtti-viśiṣṭān eva bhāvān āha ityartha-antara-nivṛttir viśeṣaṇa-bhūtā keṣāñcid artha-antara-niṣedhe kārya-kāraṇayor an-ubhayasya artha-antara-niṣedhe sādhye kārya-kāraṇayor anartha-antara-parigrahāt, kali-māry-ādi-śabdānām artha-antara-bhāva-an-abhyupagame sāmānyena api artha-antara-bhāva-abhāvāt. dvayor hi tathābhāvaartha-antara-bhāva eva uktaḥ syāt. na tayoḥ artha-antara-bhāva-kāṣṭha-darśanayor virodhaḥ. artha-antara-bhāva-virodhāt. yadi dehād eva artha artha-antara-bhāvaḥ. etena iṣṭa-sādhyatvaartha-antara-bhāvaḥ, ghaṭasya svato ’rtha-antaraartha-antara-bhāvaḥ syāt, sa eva tathā ucyeta. artha-antara-bhāvas tayor ekasya tathā’rtha-antara-bhāvasya an-abhyupagamād virodhāc ca artha-antara-bhāve bhāvo na dṛśyate, ’n-arthaartha-antara-bhāve vyaktam ayam asya svabhāvas artha-antara-bhāve syāt tadvān kumbho ’py artha-antara-bhāve svabhāva-upadhānam. kāryasya artha-antara-bhūta iti sāmarthyena vākya-arthaartha-antara-bhūta-dvaya-ayogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy anartha-antara-bhūtatvāt. artha-antaratve ’pi artha-antara-bhūtam, artha-antara-bhūta-dvayaartha-antara-bhūtam iti sāmānyena anyatara-arthaartha-antara-bhūtasya upagame syād anyatara-artha artha-antara-bhūtā kriyā asti tat-samavāyo vā tat artha-antara-bhūto vināśaḥ kāṣṭhāt. tad eva tad artha-antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa artha-antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa artha-antara-vat. eka-vastu-sahāyāś ced vyaktayo artha-antara-vat. na api sāmagrī taṃ janayed aartha-antara-vad eva. na hi prakṛtyā prakāśanās artha-antara-vāde ’neka-prakāro doṣaḥ. tena eva artha-antara-vikalpa-vat. yathā a-tad-arthatve artha-antara-vidhi-pratiṣedhābhyāṃ prayoga-bhede artha-antara-vivikta-rūpam asādhāraṇa-ātmanā artha-antara-vivekād iti. tasmād vyakti-vad artha-antara-vyavacchedaḥ, atha jñeya-ādi-padeṣu artha-antara-vyavacchedam ākṣipan eva vartate, artha-antara-vyāvṛttyā tasya vastunaḥ kaścid artha-antara-sambandhinī jātir artha-antare artha-antara-sādhāraṇa-rūpa-a-parāmarśena khaartha-antara-svabhāvatve ’tiprasaṅgaḥ. tathā ca a artha-antara-svabhāvayoḥ prabhava-tan-mātra-

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kuto ’-bhinne ’-bhinna-arthatā iti cet || anabhyupagamya tathā-abhidhānāt. nanv anabhyupagamya tathā-abhidhānāt. nanv aneva aparatra bhāvāt. api ca ayaṃ sāmānyam yogyatā, kārya-karaṇa-yogyatā-vat. sā ced -vyatiriktam, na upalabhyate ca rūpa-ādibhyo -bhedaṃ dharma-antaraṃ bhavati. atha dravyād iti prastutya nāma-ādīni vyācaṣṭe, idam tathā astv iti cet, syād etat, uktam etad kasyacid asato niṣedhaḥ, an-uṣṇaṃ sad eva || sā ca tasya ātma-bhūtā eva tena na ||35|| sā ca tasya ātma-bhūtā eva tena na ādiṣu | saṅkhyā-ādi-yoginaḥ śabdās tatra apy na. varṇānām ānupūrvyā a-bhedāt. na iyam api syāt. tasmān na vākyaṃ nāma kiñcid iva ced vinirbhāgo na vastunaḥ || śaktir tat tad eva avasthitaṃ dravyaṃ syāt, tato api prathama-pakṣe pratyuktam. api ca, astv na, yasmāj jñānād a-vyatiriktaṃ ca katham ko ’tiśayaḥ pūrvakād asya. na hi svabhāvād -rūpāṇāṃ saha-bhāva-niyama-abhāvāt. yady ekāntatā kutaḥ ||33|| sa hi niṣpanne bhāve ekāntatā kutaḥ ||64|| sa hi niṣpanne bhāve kiñcit. tat-kramo mantra iti cet. kramasya antare ’py a-viśeṣāt tulyā syāt pratipattiḥ. jñāna-janana-sāmarthyasya tad-ātmakatvāt. vā, tato jñāna-janana-sāmarthyasya an-vyatikrame ca niyama-ayogāt. śakteś ca ansandeha-hetutvam unneyam. rāga-ādīnām apy eka-kāla-aneka-upakāra-sādhanam. upakārasya na artha-an-arthau. kiṃ ca kramasya -viśeṣa-pratilambho yuktaḥ. upakārasya kim artha-antara-bhāve bhāvo na dṛśyate, ’n’rtha-antaram āhosvit tad eva iti. taddharmasya dravyād artha-antara-bhūtatvāt. janakatvād iti cet, sthiter artha-antara-an-janana-sāmarthyasya an-artha-antaratvāt, ca janakatvāt. tasya ca tad-ātmakatvāt. an-artha-antaratvāt sa eva svabhāva-niyamaḥ. artha-antaram eva yaḥ sthāpayitrā kriyeta. artha-antaram eva, yaḥ sthāpayitrā kriyate. apekṣyata ity uktam etat. tad-upakārasya ca apekṣyata ity ukta-prāyam. tad-upakārasya ca vat. tato ’pi na tad artha-antare yuktam. an-arthau. kiṃ ca kramasya artha-antaratve ’nvācakā varṇā iti cet. na, kramasya anvināśaḥ, atiprasaṅgāt. viśeṣa-abhāvāt tasya vināśo ’gni-janmā kiṃ kāṣṭham eva, āhosvid na syāt sāmānya-bheda-dhīḥ ||168|| tad idam na api tad-balena udīyamānaṃ vijñānam a-svātantrya-ādi-doṣair upadrūyate. na ca tac ca ātmani vyavasthitam a-miśram eva. svabhāvā eva punaḥ pratyayāḥ kathaṃ kalakale avaśyam ayaṃ vikalpo ’nveti, sa kim upakāro eva nir-vivekam avasthā, na api dravyād saṅketa-bhede vyatirikta-arthā vibhaktir -pratiṣedha-arthaṃ tat-svabhāva-jñāpanena iti tad apy anena prativyūḍham. tatra hy kārya-darśanāt tat-pratipatti-vat. anyathā vyavasthāpyata ity apy uktam. anyathā -ślokau. ayo-golake ’pi vahni-sambandhād samayena. na punas tathā-abhidhāna-mātreṇa -pratipatty-āśrayo jaiminīyair varṇyate, sā atipātāc ca na asatāṃ grahaṇam. tasmād sa hi tasya pāta-pratibandho na

artha-antara-hetutve ’py a-paryāyāḥ sita-ādiṣu | artha-antara-hetutve ’pi bhāva-kāle ’nityatā-aartha-antara-hetutve ’pi bhāva-kāle ’nityatā-aartha-antaraṃ kalpayan sva-āśraya-mātra-gataṃ vā artha-antaraṃ kiṃ śabdasya iti sambandho vācyaḥ. ’rtha-antaraṃ dravyam ity ukte ’pi gamyata eva artha-antaraṃ dharmaḥ, tadā tasya nivṛtti-prādurartha-antaraṃ nāma nigrahasthānam abhyupagataartha-antaraṃ nigrahasthānam iti. tatra sādhane artha-antaraṃ niṣidhyata iti. katham idānīṃ sad artha-antaraṃ phalam | dadhānaṃ tac ca tām ātmany artha-antaraṃ phalam | dadhānaṃ tac ca tām ātmany artha-antaraṃ yadi || guṇa-dravya-a-viśeṣaḥ syād artha-antaraṃ varṇebhyaḥ. dṛśyāyāṃ vibhāgaartha-antaraṃ varṇebhyo yasya apauruṣeyatvaṃ artha-antaraṃ vastu naśyen na āśritam āśraye | ’rtha-antaraṃ vā anya-vikalpa-abhāvāt. yadi tat artha-antaraṃ vākyam. tad aneka-avayava-ātmakaṃ artha-antaraṃ vrajet ||71|| jñānasya rūpaṃ katham artha-antaraṃ sāmarthyam, tasya upalabdhi-lakṣaṇa artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya ’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ ’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ artha-antaratvaṃ ca pūrvam eva nirākṛtam | (293ab) artha-antaratvam api kramasya niṣetsyāmaḥ. tad artha-antaratvasya ca prāg eva niṣiddhatvāt. na artha-antaratvāt, artha-antaratve ca doṣāt. na ca artha-antaratvāt sa eva svabhāva-niyamaḥ. arthaartha-antaratvād a-gatir vacanād anumāna-lakṣaṇād artha-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an artha-antaratve ’n-artha-antaratve vā varṇaartha-antaratve ’py uktam. na vai tata ātmaartha-antaratve ’pi tad eva tad bhavati. tan na artha-antaratve ’pi tasya iti punar upakāratvaartha-antaratve ’pi dharma-kāraṇatve dharmaartha-antaratve upakāreṇa vyākhyāte. pātaartha-antaratve ca doṣāt. na ca asya prayatna-anartha-antaratve ca bhāva-an-upakāra-prasaṅgāt artha-antaratve tato ’rtheṣu jñāna-utpattir iti artha-antaratve tatra eva asya upayoga iti kaḥ artha-antaratve tatra eva upayoga iti kaḥ patataḥ artha-antaratve tasya iti sambandha-abhāva-ādayo artha-antaratve tasya iti sambandha-abhāva-ādayo artha-antaratve tu nīla-āder anubhavāt tad-ātmaartha-antaratve vā varṇa-ātmanas tat-krama-ātmano artha-antaratvena a-bhedakatvāt. tad-rūpasya krama artha-antaratvena vastu-bhūtasya tad-anyebhyaḥ. artha-antaram. agner artha-antara-utpattau bhavet artha-antaram an-āyattam a-janyatvād asya idaṃ artha-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. artha-antaram anyasmād vyāvṛttir vyāvṛttād dvayor artha-antaram apy aneka-sambandhe ’pi na tat ’rtha-antaram ārabheran. na hi kāraṇa-a-bhede ’rtha-antaram āhosvit tad eva iti. tad-arthaartha-antaram iti. uktam idam, na punar yuktam, artha-antaram iva a-darśayantī pratibhāty anartha-antaram iva dharmiṇo dharmaṃ cetasā artha-antaram upādāya anyatra vartamāno dhvanir a artha-antaram eva anityatā syāt. anya-nimittatve artha-antaram eva anityatā syād anya-nimittatve artha-antaram eva tat tathā-utpannam ekaṃ dṛśyate, artha-antaram eva tad bhavati. tathābhūtasya eva artha-antaram eva na bhavati. tathā hi yogyatā artha-antaram eva pratyaya-viśeṣa-utpatter manaḥ artha-antaram eva, yaḥ sthāpayitrā kriyate. artha

artha SV_07115 V1_04001 SV_13501 SV_11828 VN_01414 VN_00901 SV_15008 VN_01416 VN_04009 VN_03013 VN_03016 VN_02913 HB_00502 NB_03079 SV_03716 SV_01804 V2_10012 SV_01903 VN_00416 PV_04247 VN_01322 SV_04617 V3_11611 SV_14208 SV_02117 V2_09104 SV_05512 SV_03301 SV_11405 PV_03532 HB_02311 V3_01207 V2_08402 SV_08001 V1_04204 VN_06004 SV_08313 PV_03330 SV_11610 SV_14308 SV_11908 VN_03807 V3_13606 SV_10620 V1_00906 PV_03244 NB_02048 V2_07214 SV_17425 SV_03227 PV_02099 V2_06705 SV_10807 SV_10814 PV_03376 PV_03007 V1_00812 V1_00908 PV_03117 V1_01505 SP_00010 SV_11409 SV_04319 PV_04132 PV_03506

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na paryanuyuñjīta. sa hi pāta-pratibandho na dhiyoḥ | (54ab) na hi bhinna-avabhāsitve ’py cen na varṇānām a-bhedataḥ | (259ab) na ’-śliṣṭeṣu padārtheṣu sambhavati. na ca -vivekaṃ dravyam eva dharmaḥ, na api dravyād paṭe dṛśyata iti sattā-bhedaḥ. sidhyaty evam eva bhāvānām ity āveditaṃ prāk. astu vā muṣṭiḥ, prasāritānām a-muṣṭitvāt, na apy prakṛtād arthād a-pratibaddha-artham -hetvor virodho bhavati, yathā rūpa-ādibhyo eva sādhya-sādhanayor virodhaḥ; kathaṃ tato dravyam iti pratijñā, rūpa-ādibhyo tasya siddhiḥ. kārya-kāraṇa-bhāva eva hy vacana-ādeś ca kārya-kāraṇa-bhāva-asiddheḥ. na api vibhutva-ādayo guṇās tathā ucyante, saty eva bhāvād iti dṛṣṭāntena pradarśyate hetu-bhāvo vā tasmin saty eva bhāvād ity yena dhūme ’vaśyam agnir bhavati. anyathā a-samarthite tasmin kāryatva-asiddher dṛṣṭir a-dṛṣṭiś ca kārya-kāraṇatā hi te || -antara-gatābhyāṃ nivṛtti-prādur-bhāvābhyām doha-codanā-vat. na ca artha-antara-codanena -vyatireka-asiddhes tatra prāṇa-ādīnām api. darśanam ||269|| a-vināśāt (270aʼ) kim ity -yoge ’pi tad-bhāva-an-upapatteḥ. sa ca -yoge ’pi tad-bhāva-an-upapatteḥ. sa ca -vādino ’pi viśeṣa-vat tasya a-vyatirekād artha-antaram iva a-darśayantī pratibhāty antena girām eka-artha-niyame na syād -hetutā | cetaso grāhyatā sā eva tato na yat sat tat kṣaṇikam eva iti vyāpti-siddhiḥ. iti vyavasthā-mātraṃ bhidyate, na arthaḥ. parityajya katham anyatra bhaved iti. ||157|| na hy artha-antara-sambandhinī jātir kasyacid ātma-saṃvedana-vat. tato ’pi na tad pratipattyā vikṣepa-pratipattir apratibhāyām | (165ab) na hi tasya a-bhinna-svabhāvasya tathā dhīr ātma-vedinī || tasyāś ca ʼ) atha mā bhūn naṣṭa-sambandhasya śabdasya tena an-āvaraṇaṃ yataḥ | (271ab) yadi tena śleṣayet. tad ayam atiprasaṅgo yady arthāv -pravṛtter iti. pakṣa-pratiṣedhe pratijñātaiti pratijñā-virodho nāma pratijñā-doṣaḥ, tad-abhāve tad-ayogāt. api ca, śabdaekatra kriyā-a-kriye syātām. tena syād viṣayaṃ na andha-dṛk tataḥ || svārtha-anvaya-lakṣanā saṃśaya-hetuḥ. pramāṇa-nivṛttāv apy saṃśayaḥ. tasmān na āgamasya api nivṛttir sambandha-anuguṇa-upāya-puruṣaprakāśayanti. tena gaur gotvam ity ekasarveṣām ākṣepād dharmi-vācinī | khyātā ekaa-vitathaṃ syāt. na, tasya ayogād āha. tac ca sambaddha-anuguṇa-upāyaṃ puruṣaupasaṃhāra-vac chakya-upāyaṃ puruṣaabhisambandhe pratisandhir na yujyate | ekadhiyo gatāḥ || keśa-ādayo na sāmānyam an-yojanā sambhavati, śabda-antara iva. na ca asya an-upakāriṇo buddhir bhāvam apekṣeta. tataḥ || tasmād an-artha-āskandinyo ’-bhinnaapy anyaḥ kaścid iha anuṣaṅgī ity abhāva eva syāt kathaṃ ca upakaroty asan || yady ekakṛta-samayaḥ sarvaḥ sarvasya dīpakaḥ. anekateṣāṃ prakṛti-bhedād yathā-vastu śabda-ābhāsasya a-dṛṣṭer buddhi-janmanaḥ | tadsambhavo yataḥ | lakṣyate pratibhāso vā na

artha artha-antaram eva yaḥ sthāpayitrā kriyeta. arthaartha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ artha-antaram eva śabda-rūpaṃ vākyam apauruṣeyam. artha-antaram eṣāṃ sambandhaḥ. yasmāt sad-dravyaṃ artha-antaram, kiṃ tarhi dravyasya sanniveśo artha-antaram, tathā apy avayavī na sidhyati. artha-antaram. tathā api sambandha-doṣaiḥ prāg artha-antaram, pṛthak-svabhāvena anupalabdher iti artha-antaram. yathokta-lakṣaṇe pakṣa-pratipakṣa’rtha-antarasya anupalabdhiḥ tad guṇa-vyatiriktam, ’rtha-antarasya anupalabdhis tad-vyatirekaś ca ’rtha-antarasya anupalabdher iti hetuḥ, so ’yaṃ artha-antarasya evaṃ syāt – yatra dhūmaḥ, tatra artha-antarasya ca a-kāraṇasya nivṛttau na vacana artha-antarasya tat-svabhāvatva-ayogāt, teṣāṃ ca ’rtha-antarasya. tathā prasiddhe tad-bhāve hetuartha-antarasya. tathā prasiddhe tad-bhāve hetuartha-antarasya tad-anubandha-niyama-abhāvāt artha-antarasya tad-bhāva-a-pratibaddhaartha-antarasya tad-bhāve ’bhāvo niyamato ’-gatiḥ artha-antarasya pariṇatiḥ, caitanye ’pi prasaṅgāt. artha-antarasya lakṣaṇam. na hi sambandhe saty artha-antarād a-kārya-bhūtād asiddheś ca. na hi artha-antarād artha-antara-janmani kāṣṭham artha-antarād bhavann anityatā anyo vā dharmo artha-antarād bhavann anityatā anyo vā dharmo artha-antare ’-vṛttir iti bhedān na a-bhinnaartha-antare ’pi tathā prayoga-darśana-abhyāsāt. artha-antare gatiḥ | (228ab) na hi tena artha-antare gatiḥ || nānā-eka-śakty-abhāve ’pi artha-antare gamye kāryaṃ hetur avyabhicārāt. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ artha-antare tu gamye kāryaṃ hetuḥ, avyabhicārāt. artha-antare pratyaya-hetur gotvam iva karkaartha-antare yuktam. an-artha-antaratve tu nīlaartha-antare vā antar-bhavati. nanu na avaśyaṃ artha-antare viśeṣo ’sti. viśeṣo ’-bheda-hāneḥ. sa artha-antare vedye dur-ghaṭau vedya-vedakau | aartha-antare vaiguṇyam arthānāṃ ca a-vācyatā ity artha-antareṇa parigṛhītam iti kāṣṭhaṃ na dṛśyeta, artha-antareṇa śliṣyato viśeṣa-abhāvāt. kiṃ ca, artha-apanayanaṃ pratijñā-sannyāsaḥ. yaḥ artha-apahnave śabda-prayoga-a-sambhavāt. artha-apahnave sādhye dharma-ādhāra-nirākṛteḥ | artha-apāye ’pi netra-dhīḥ ||6|| arthasya sākṣād artha-apekṣā eva hetur indriya-jā matiḥ | tato artha-abhāva-asiddher iti. tri-rūpa-liṅgaartha-abhāvaṃ gamayati. pratyakṣa-nivṛttir eva artha-abhidhānāni ca śāstra-dharmān a-pradarśya artha-abhidhāne ’pi kasyacid viśeṣasya pratyāyana artha-abhidhāne ’pi tathā vihita-saṃsthitiḥ || artha-abhidhāne puruṣa-upadeśa-apekṣatvāc ca. artha-abhidhāyakam | parīkṣā-adhikṛtaṃ vākyam ato artha-abhidhāyi ca śāstraṃ parīkṣyeta anyatra artha-abhiniveśa-ātmā pravaktṛ-śrotṛ-cetasoḥ || artha-abhiniveśataḥ | jñeyatvena grahād doṣo na artha-abhipāta-kṛte ’saty āntare vikāre śabdaartha-abhipāta-kṛte ca buddhi-janmany abhilāpaartha-abhimateṣv api | śabdeṣu vācya-bhedinyo artha-abhilāpa-anukāriṇo ’nubhava-ātmano artha-abhisambandhāt kārya-kāraṇatā tayoḥ | artha-abhisambandhe viruddha-vyakti-sambhavaḥ ||22 artha-abhyupagame sāmānādhikaraṇya-ayogāt, tadartha-artha-uktir asya eva kṣepe ’dhyakṣeṇa artha-artha-jñānayoḥ pṛthak || na hy artha-ābhāsi

artha PV_03508 PV_03509 PV_03418 PV_03131 PV_03452 V2_04912 SV_10914 SV_10911 V1_00604 SV_00307 V1_00606 VN_00417 PV_03203 PV_03373 PV_03370 SV_04218 V1_01603 V1_01602 PV_03348 PV_03347 PV_03165 SV_02604 PV_03267 SV_06123 PV_03346 PV_03507 SV_11428 V1_01810 V1_03211 V1_03301 V1_03215 PV_03060 SV_00302 V2_05702 V2_07109 PV_03250 PV_03392 PV_03400 PV_02112 PV_03519 PV_03117 SV_16710 V2_07009 VN_01603 V3_02404 HB_01402 PV_03245 SV_06209 VN_03203 VN_01704 V3_13707 PV_04029 V3_01107 V3_04002 PV_04132 VN_02707 V1_00104 SV_05314 VN_03207 SV_15915 SV_15522 SV_10917 V1_00809 V1_00814 V1_02607

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bhedena yau saṃvittau na lakṣitau | pṛthak katham || krameṇa anubhava-utpāde ’py yadi || na eṣā api kalpanā jñāne jñānaṃ tv -bhedo hi padārthānāṃ viśeṣakaḥ || cakṣuṣo iti proktaṃ na ca tad-vastu kiñcana | tasmād para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. sa upāyasya prasiddhitaḥ | pradhānana śābda-vad abhiprāyaṃ nivedayaty eva ity -dhetutve samaṃ dvayam ||3|| pratyakṣam apy pramāṇaṃ pratyakṣa-vat. pratyakṣasya api hy vā bhāve niyamena tat-saṃvāda-ayogāt. na bhāve tad-bhāva-niyama-abhāvād ārabdhaanyac citraṃ citraṃ yad īkṣase || tulyajñānaṃ tasyāś ca anubhavād bhavaḥ | sa ca tad-aṃśena tad-abhāve na tad bhavet || an-bheda-paramārtha-samāna-ākāram, tatra yo -janmā buddhiṃ gamayet, pratibandha-abhāvāt. so ’py asiddha eva. na vyaktir buddhir || ity artha-saṃvit sā eva iṣṭā yato apekṣyate || yasmād yathā niviṣṭo ’sāv artha-pratibimbakam | śabdāt tad api na syād yaḥ pramāṇaiḥ parīkṣyate ||43|| eko hy -ātmanaś ca eṣām arthebhyo janma kevalam || paṃśunā vā anyena vā yena kenacid ānītena yathā tathā eva artha-viniścayaḥ || tadā vā na artha-artha-jñānayoḥ pṛthak || na hy dhvanayo ’-janmāno vā vivakṣā-vyaṅgyāḥ, na abhilāṣeṇa vyavahāraḥ pravartate ||18|| | ity antara-ślokāḥ. etena indriya-sannikarṣana artha-ālocanam, a-tādrūpye tasya eva tadbhedakāni, sarva-jñāna-hetutvāt. na || tasya a-dṛṣṭa-ātma-rūpasya gater anyo artho ’pi, vikalpa-bhedānāṃ svatantrāṇām anartho ’pi, vikalpa-bhedānāṃ svatantrāṇām ankiṃ na yuktyā na bādhitam ||43|| āgamaparasya api te svarūpaṃ kathaṃ viduḥ | ekajanma-agner dhūmāt siddhir iti īdṛśī | bāhyaarthāc cet tasya na asti tad-ābhatā || śakti-niyamād ekam ekasya kāraṇam | anya-dhiyo na hi dhīḥ prāg dhiyā vinā | anyanityaṃ viśvam idaṃ tataḥ || tasmād aniti śrutau | khādec chva-māṃsam ity eṣa na iti śrutau | khādec chva-māṃsam ity eṣa na jāyeta. na ca sarvathā sataḥ kaścij janmakañcana puṣṇāti. śāstreṣv icchayā pravṛtty-viśeṣeṣu pratyayeṣu parasparaṃ kaḥ sahakārakatham sva-jñāna-kālikaḥ | sahakāri bhaved a-nirdiṣṭa-prayogaṃ tu jñeya-śabdasya ko hi virodhaḥ syāt. na ca svalakṣaṇaṃ śabdaatha vā sādhyate tena pareṣām a-pratīto -śakya-nirdeśa iti na nirdiśyate. yukto ’yam -iṣṭa-svayaṃ-padaiḥ || asiddha-a-sādhananipāta-iṣṭa-svayaṃ-padaiḥ, asiddha-a-sādhanayathā – a-śrāvaṇaḥ śabda iti. tad-arthā ca a-dṛṣṭer buddhi-janmanaḥ | tad-arthaity āha. tad-arthaḥ pūrva-ukta-sādhya-siddhyupāsita-loka-bhartari kṛtā sv-alpā apy anca na | (106ab) bhinnānāṃ hy arthānām ekayena virodhaḥ syāt, kiṃ tarhi pratipāditavikalpa-vāsanā-prabodhād anapekṣita-bāhyasamayo yathā mat-praṇītam etad abhimatasatyānāṃ vakṣyamāṇa-nītyā. tasya asya puruṣavā gṛhṇīyāt. api ca -prasaṅgāt. tataḥ smṛtyā vyavadhānān na evam utsannā sarva-vastuṣu ||25|| sarva-

artha artha-artha-pratyayau paścāt smaryete tau pṛthak artha-artha-manasor ayam | pratibhāsasya nānātvaartha-avabhāsataḥ | taṃ vyanakti iti kathyeta tad ’rtha-avabhāse ’pi yaṃ paro ’sya iti śaṃsati | sa artha-avabhāso ’sau na anyas tasyā dhiyas tataḥ || artha-avisaṃvādas tu dvayor api tulya iti vastuartha-avisaṃvādād anumānaṃ paratra vā ||217|| artha-avisaṃvādād anumānam api. atha vā anyathā artha-avisaṃvādād eva pramāṇam. sa ca avisaṃvādas artha-avyabhicāra eva prāmāṇyam, tad-abhāve artha-avyabhicārād artha-saṃvādanaṃ pratyakṣasya, artha-asiddheḥ, vastutaḥ kāryasya apy upādāne tadartha-ākāra-kālatvena upalakṣitayor dhiyoḥ | nānā artha-ākāra-rahitaḥ sā idānīṃ tadvatī katham || artha-ākāra-śaṅkā syād apy arthavati cetasi | ’rtha-ākāraḥ pratibhāti bāhya iva eka iva anartha-ātmanaś ca sādhāraṇatvād anya-buddher apy artha-ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ ’rtha-ātmā na dṛśyate | tasyā buddhi-niveśyartha-ātmā pratyaye tathā | niścīyate niviṣṭo artha-ātmā bhrāntiḥ sā vāsanā-udbhavā || tasya artha-ātmā. sa pratyakṣaḥ, asiddhe dharmiṇi artha-ātmā sva-ātma-bhūto hi teṣāṃ tair artha ānaya ity eva syād an-ākṣipta-karaṇaartha-ābhāsatā eva asya pramāṇaṃ na tu sann api | artha-ābhāsi ca jñānam artho bāhyaś ca kevalaḥ | artha-āyattāḥ. tataḥ katham idānīṃ tatartha-ālocana-mātre ’pi pratyakṣe ’nubhavaartha-ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ artha-ālocanatva-asiddheḥ. tathā viśeṣaṇa-jñānam, artha-ālocanam, a-tādrūpye tasya eva tad-artha’rtha-āśrayaḥ | tad-āśrayeṇa sambandhī yadi syād artha-āśrayatvāt. tat-kalpita-viṣayād arthaartha-āśrayatvāt. tat-kalpita-viṣayād arthaartha-āśrayā yuktir atyakṣeṣu na ca itarā | tadartha-āśrayiṇā vedyā vijñānena iti kecana || tadartha-āśrayiṇī yā api kāraka-jñāpaka-sthitiḥ || artha-āśrayeṇa udbhavatas tad-rūpam anukruvataḥ | artha-āsakti-viguṇe jñāne ’n-artha-antara-grahāt | artha-āsakti-viguṇe jñāne jñāna-udaya-a-gateḥ || artha-āskandinyo ’-bhinna-artha-abhimateṣv api | artha ity atra kā pramā ||318|| kvacid apy arthe artha ity atra kā pramā ||36|| prasiddho lokaartha ity uktam. asato ’pi kāryasya kāraṇād artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tadartha iti cet, na vai sarvatra atiśaya-utpādanaṃ artha iti ced akṣa-cetasaḥ || asataḥ prāg a’rtha iti praśne na kaścid arthaḥ, tataḥ kvacid a artha iti. yaḥ punaḥ pratijñayā bādhanād dhetu’rtha iti sādhanaṃ tri-rūpa-hetu-vacana-samudāyaḥ. artha iti sūtram a-mogha-nīter draṣṭur mayā artha-ukta-vādy-abhyupagata-grahaḥ | an-ukto ’pi artha-ukta-vādy-abhyupagama-grahaḥ ||6|| artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ artha-uktir asya eva kṣepe ’dhyakṣeṇa bādhanam || artha uttara-pratijñā-nirdeśas tad-artha-nirdeśaḥ. artha-udayā sammohād avadhīraṇā iti kṛpayā tanartha-upakriyā virodhinī iti sarvo ’yam ārambhaḥ. artha-upadarśanena upasaṃhāra-vacanam. etasmāt. artha-upanidhayo bhavanti. bāhya-apāya-an-āgame artha-upanibandhanaṃ vākyam evaṃ niyuñjānam anena artha-upayogino ’bhiyoga-arthasya avisaṃvādād artha-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam | artha-upayogo ’nantara-vyāpāra-phalaḥ syāt. ataś artha-upalambheṣu saṃsarga-śaṅkayā ekatva-an-

artha SV_10809 SV_04403 VN_04912 SV_07612 V3_07309 VN_02315 V3_13609 V3_10503 V3_10504 HB_02909 V3_09802 SV_02416 SV_02526 SV_09304 SV_12209 SV_10623 SV_10713 V3_07005 SV_11323 VN_04518 VN_04604 SV_09901 SV_04301 V3_00902 HB_01403 PV_03050 SV_13921 PV_03291 SV_16928 SV_17008 SV_05002 VN_00621 PV_03090 PV_03381 SV_01913 V1_03113 HB_00714 SV_11220 V3_01503 SV_17016 V2_07102 PV_04015 V3_00811 HB_00201 SV_16819 SV_00206 V3_04311 PV_02223 SV_15115 SV_06524 PV_03352 V1_03711 PV_04013 V3_00105 V3_02811 PV_02105 PV_03199 SV_05819 PV_03370 PV_03261 SV_04217 V1_00806 PV_03287 SV_05501 SV_05007

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param ||214|| sambandho vākyānām eka-antara-sākāṅkṣa-buddhi-grāhyaṃ bhinna-śabdaśabdaṃ prayuṅkte, sa nigraham arhet. na -vyavacchedena vikalpa-vijñāna-pratibhāsiny na sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv iti hetor dharmi-viśeṣatvāt pratijñāśabdaḥ prayatnānantarīyakatvād iti pratijñāity eṣa kathaṃ na pratijñāsādhya-dharmiṇaḥ sādhanatve pratijñātasya ca anyatra an-anvayāt. pratijñā-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñāsa eva anityo bheda-abhāvāt. pratijñāna eka-arthāḥ sarva-śabdāḥ. tan na pratijñāna sādhya-sādhana-saṃsargaḥ. tau na pratijñāarthe sambhavāt sa pathika-agnir anyo vā dharmaś ca kevalaḥ ||209|| yadi hi śabda-vādinā ||212|| kalpanā-viṣayatvāc chabdatasya ko ’rthaḥ. kalpanā-viṣayatvāc chabda-asiddheḥ. yogyatāyāṃ ca svato yogyatve apaśabdaś cec chabde pratītiṃ janayet, eva tu janayet. samaya-vaśād vartamāno aṅkura-hetuḥ. anyas tu pūrvaḥ pariṇāmas tadasatām api tathā buddhyā upadarśanān mithyāna asti svataḥ sādhana-saṃsthitiḥ ||4|| atiśaya-utpādanaṃ saha-kriyā, kiṃ tarhy ekachabda-rūpād anyan na dṛśyate || jñāna-mātra-prasaṅgāt. tasmād ayaṃ kāraka-abhimato bhrānti-kāraṇam || yathā eva iyaṃ parokṣanāma iti loka-vādaḥ. tam an-ādṛtya anyām eva -parijñānāt. pradeśa-antareṣv api tathāvidha’yukta iti cet. ta eva bhāvās tad-ekaartha-antara-kalpanayā. bahavo ’pi hy ekaniṣedhas tena sarvathā || etena tad-viruddha| dvitīyasya tṛtīyena jñānena hi vivicyate || kiṃ na bhaved iti. nanu ca nitya-anitya-nibandhana-abhāvāt. asty anubhava-viśeṣo api pratipadya paraṃ pratipādayann a-pūrvam hi śabdāḥ prakṛtyā arthavantaḥ. samayāt tato iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm pramāṇaṃ sa ca na iṣyate | tataś ca bhūyo pramāṇaṃ sa ca na iṣyate | tataś ca bhūyo -bhāvāt kalpitā vyabhicāriṇaḥ || arthād an-utpatteḥ. sākṣāt tāvat – arthād -niyama-artham āśaṅkyeta. tat-sāmarthyād bodhayed ity asti pauruṣeyānāṃ śabdānām sādhya-abhāve ’sattva-vacana-vat. sāmarthyād sa pakṣa-vacanena samāhitaḥ. sāmarthyād yaḥ kramaḥ | na hi sneha-guṇāt snehaḥ kiṃ tv gocarāḥ | jāyante buddhayas tatra kevalaṃ na kutaḥ | anvaya-vyatirekau vā na ekasya ekatasya artha-rūpaṃ muktvā avabhāsinaḥ | tasya artha-rūpaṃ muktvā avabhāsinaḥ | -sambandhād eka-abhāve ’nya-hānaye || tadkāraṇe kārya-upacārāt. atra sva-dṛṣṭa’bhyupagamo hetum apekṣate. pratyakṣe -viśeṣāt kramād api | na eka-prāṇe ’py aneka-ābhāsāḥ kramavatyo ’parāś ca kim | sarvapravartanāt. a-vṛkṣa-vyatirekeṇa vṛkṣa-śaṅkā syād apy arthavati cetasi | atītaantar-aṅge ’rthe śakte dhīr bāhya-darśanī | a-bhinna-kārya-padārtha-prasūter a-bhinnavikalpa-vāsanā-utthāpitam a-niyata-indriyajaṃ pratyakṣam iṣṭaṃ śeṣā upaplavāḥ || śabdaatiprasaṅgāc ca. tasmān na iyaṃ bhinnaasti yat tathā pratīyeta. sattve vā sad-

artha-upasaṃhāra-upakāraḥ. na daśa-dāḍima-ādiartha-upasaṃhāre ’py a-bhinnaṃ buddhau pratibhāti artha-upasaṃhitasya abhidhātā ity a-samīkṣitaartha upādāna-bala-prabhava-vikalpa-samutthitāḥ artha-upādānatva-sādhanam artha-sattā-mātraartha-eka-deśa ity asiddha-udbhāvanam, sarvāṇi artha-eka-deśa iti, na hy evam-ādīni yathoktaartha-eka-deśaḥ. tasya eva a-bhinna-vyāvṛttiartha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhyaartha-eka-deśatvāc ca a-liṅgatvam. na ca yatra artha-eka-deśo ’siddha ucyate, yathā – anityaḥ artha-eka-deśo hetuḥ syāt. na eṣa doṣaḥ. yasmāt artha-eka-deśo hetur iti. kathaṃ punar etad artha-eka-deśo hetur iti. sa ca ayaṃ hetutvena artha eka-pratiniyato na syād ity āśaṅkyate artha eva apohyeta pradhāna-śabda-vācyasya artha eva kalpitaḥ. tasya vastv-āśrayaartha eva kalpitaḥ. tasya vastv-āśraya’rtha eva kiṃ na iṣyate. samayas tarhi kathaṃ artha eva kiṃ na janayati. na hy etasya arthāt ’rtha eva kiṃ na pravartate. evaṃ hi pratipattiartha eva. na ca tāṃ tatra kaścit pratibandhuṃ artha eva sāmānya-sāmānādhikaraṇya-vyavahāraḥ artha eva hy arthaṃ gamayati, nāntarīyakatvāt. na artha-karaṇam api yad bahūnām, yathā antyasya artha-karaṇe ’py a-yogyam ata eva tat | tad a’rtha-kalāpo na vyaktau na kriyāyām iti vyartha artha-kalpanā smaraṇa-ādikā | samaya-apekṣiṇī na artha-kalpanām ayaṃ kurvāṇaḥ śabda-antareṣu artha-kalpanāyā a-nivāryatvāt. yadi hi kvacid artha-kāriṇo ’nubhava-dvāreṇa prakṛtyā vibhramaartha-kāriṇo bhaveyuś cakṣur-ādi-vat. tatartha-kārya-uktir upavarṇitā | prayogaḥ kevalaṃ artha-kāryatayā jñāna-smṛtāv artha-smṛter yadi | artha-kāryatva-abhāve ’pi śravaṇa-jñānaṃ na ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti artha-kramam āśrayata iti kim atra kāraṇam. ’rtha-khyāteḥ kāya-sañjñā-ādi-vat. a-prātikūlyaṃ artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ’rtha-gatiḥ kim etad dviṣṭa-kāmitam ||321|| na ’rtha-gatiḥ kim etad dviṣṭa-kāmitam ||40|| atha artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na artha-gatāv upacāra-mātrāt samāna-nirdeśāt artha-gatāv upāyaḥ. apauruṣeyas tu śabdo na evaṃ artha-gatau pratipatti-gaurava-parihāra-arthaṃ ca artha-gatau pratipatti-gauravaṃ ca parihṛtaṃ artha-guṇa-darśanāt || kāraṇe ’-vikale tasmin artha-gocarāḥ ||286|| svalakṣaṇa-viṣayā hi artha-gocarau ||135|| tad ekam an-aṃśaṃ vastu artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api artha-grahaṇaṃ śabda-kalpanā-āropita-ātmanām | aartha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na ’rtha-grahaṇam indriya-jñānasya kasyacid vitathaartha-grahaṇān niyamas tataḥ || ekayā anekaartha-grahaṇe tasmād a-kramo ’yaṃ prasajyate || artha-grahaṇe dvayam ||113|| anyonya-āśrayam ity artha-grahe siddhe dvi-rūpatva-ātma-vedane || artha-grahe sukha-ādīnāṃ taj-jānāṃ syād a-vedanam artha-grāhi iva tad-anya-bheda-paramārtha-samānaartha-grāhi kutaścid anubhava-sambandhāt saha artha-grāhi yad yatra taj jñānaṃ tatra kalpanā | artha-grāhiṇy a-bhinnā pratibhāti tad-udbhavā. aartha-grāhiṇī buddhir bhrāntir na syāt. abhūta-

artha V1_03110 VN_02009 PV_03517 SV_06207 SV_04024 PV_03506 V1_01511 PV_02029 SV_16803 V1_01513 PV_03506 SV_05606 SV_11302 SV_11814 V2_06811 SV_04101 SV_06726 PV_02271 PV_02002 V3_03002 V1_04303 V3_02409 SV_06504 PV_03239 V1_00607 SV_12816 V1_00606 V1_01307 V1_01303 SV_07610 SV_16217 V2_04602 SV_16807 V2_07010 SV_16621 V1_04013 V2_07201 SV_17205 SV_05607 PV_02048 PV_03468 PV_03518 V1_01709 SV_15210 V3_03905 SV_17212 SV_17211 PV_04127 SV_16512 SV_11405 SV_17203 SV_17115 SV_13217 SV_06704 VN_02706 VN_02707 VN_02617 SV_04818 SV_12611 V1_01109 SV_17526 SV_17113 SV_17111 V2_07105 SV_09212

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karmaṇi niyamaḥ, tat sādhanam. na ca iyam -vyākhyā-vyājena sakala-vaiśeṣika-śāstrasannidhiḥ | sañcāra-kāraṇa-abhāvād utsīded jñeya-ādi-śabdo ’sti, vākya-gatasya padasya prakṛtir eṣā bhavānāṃ yad eka-pratyavamarśajñānaṃ na asti tac ca akṣa-je kutaḥ || na ca yena evaṃ-vādino ’py avadheya-vacaso loke. -āder a-bhedataḥ || prāmāṇyaṃ ca parokṣaāgama ity apy uktam. apauruṣeyānāṃ śabdānām iti ślāghanīya-prajño devānāṃ-priya iti. na yataḥ | lakṣyate pratibhāso vā na arthaeka-kāryatā | sādṛśyam (108ʼbcʼ) na hi vayam eva pauruṣeyatā. na samaya-ākhyānam. anayā paramparayā. sa eva sampradāya-apekṣo arthavattā. arthebhyo jñāpana-icchā, tayā -viṣaya-āloka-manaskārā ātma-indriya-mano-rūpa-āloka-manaskāresv ātma-indriya-mano āropya paritṛṣyati | tatra eva tad-viruddhaprakāśate | prāmāṇyaṃ tatra śabdasya na -vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa bāhye ’py arthe tato ’-bhedo bhāsamānaetat. na hi sva-icchā-kalpita-bhedeṣv an-vastuni vastu-sāmarthya-abhāvāt. tathābhūta| a-dṛṣṭa-grahaṇe ’ndha-āder api syād kiṃ tarhy artha-darśanād iti cet, tat punar arthavattā ca na sidhyati. sahiteṣv artha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy āntaraṃ saṃskāram. tena smṛtiḥ, na abhidhāna-viśeṣe smṛter ayogāt. sati hy -vāsanā-upaskṛtatvād vijñāna-santateḥ sarva-kṛt kaiścid eva vijñāta ity asti parokṣaca prayogāt tatra svārthaṃ tri-rūpāl liṅgato (319a) pratipatti-hetuḥ. tatra ko ’tīndriya| prasiddho loka-vādaś cet tatra ko ’tīndriyaiṣyate parokṣe ’rthe, santi puruṣā atīndriyaiti cet, a-pratyakṣa-upalambhasya na parīkṣyatām ||46|| sarvatra yogyasya ekasa eva śabdasya sarvatra yogyasya ekadvāv ākārau paśyāmaḥ. a-paśyantaś ca katham bhedāt saha-sthitiḥ | akṣa-vad rūpa-rasa-vad sva-dharma-nir-apekṣiṇaḥ | kevalān na śanaiḥ | viṣaya-antara-sañcāro yadi sā eva arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. kṛtaka-svabhāvatve ’pi hy eṣāṃ kaścin mithyāsaṅketa-anuvidhāyināṃ śabdānāṃ na kaścid pratīyeta api. apauruṣeye tu vidyamāno ’py api iti vivakṣā-pūrvakāṇāṃ śabdānām -ākhyā yogyatā-viṣayā anumā || śabdānām taṃ tam āviśanto dṛśyante. teṣām a-viditaanya eva nityaḥ sambandhaḥ. tena girām ekajaḍasya pratipatti-māndyāt. api ca ekaca pratītiḥ. ata eva nānā-arthā iti tata eka-nivṛtta eva. saṃskāra-bhedād bhinnatvād ekateṣu ca eka-śabda-niveśana-vaiphalyāt, ekaśabda iti pratijñām āha. tad-darśanāya tad-siddhy-artha uttara-pratijñā-nirdeśas tad-artha-pratiṣedhe dharma-vikalpāt tadparityajya artha-antara-kalpanaṃ kevalam anteṣāṃ na saṅghaṭante. samaya-prādhānyād bhavati. idaṃ ca naḥ pratyakṣam, sannihita| pratipattuḥ prasidhyanti kutas tebhyo tatra dṛśyate ||323|| na prasiddher ekaca iyam utpāditā prasiddhyā eva śaṅkā śabda||41|| utpāditā prasiddhyā eva śaṅkā śabdakatham abhāvo na asti iti. yat punar etad

artha artha-ghaṭanā artha-sārūpyād anyato jñānasya artha-ghoṣaṇam, nityaḥ śabdo ’nityo vā iti vāde artha-cintanam || ātmani jñāna-janane śaktiartha-cintanāt. kva punar ete śabdāḥ prayujyanta artha-jñāna-ādy-eka-artha-sādhane | bhede ’pi artha-jñāna-saṃvittyor yugapat sambhavo yataḥ | artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na artha-jñānaṃ tat sādhanasya ca | abhāvān na asty artha-jñānaṃ na sampradāyān na yukter na lokād artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriyaartha-jñānayoḥ pṛthak || na hy artha-ābhāsi ca artha-jñāne dvāv ākārau paśyāmaḥ. a-paśyantaś ca artha-jñāpana-hetur hi saṅketaḥ puruṣa-āśrayaḥ | ’rtha-jñāpanaṃ kiṃ na karoti. sa ca śabdo yad artha-jñāpanāya prayujyanta iti tais tadvantaḥ ’rtha-tat-sannikarṣā vā asaty api tad-bhāva’rtha-tat-sannikarṣeṣu vā rūpa-vijñāna-eka-kāryeṣu artha-tattva-ākāra-anurodhinī || hanti sā artha-tattva-nibandhanam || gṛhīta-grahaṇān na artha-tathābhāvaṃ pravartata iti kāryaṃ tasya. sa artha-tad-dhiyoḥ | (58ab) saty api bāhye ’rthe artha-tantra-upayogiṣu padārtheṣu vyavasthām artha-darśana-dvāreṇa ayaṃ nānā-eka-dharma-bhedaartha-darśanam || kṣaṇikatvād atītasya darśane ca artha-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-darśanād a-doṣaḥ. na, pṛthag asato rūpasya artha-darśanād iti cet, tat punar artha-darśanam artha-darśanād iti cet, na, tat-sambandhasya aartha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ artha-darśaneṣv anapekṣya api tad-bhedaṃ tathā artha-darśī puruṣaḥ. na hy ayam arthaḥ samartho ’rtha-dṛk | (1ʼab) tri-lakṣaṇāl liṅgād yad artha-dṛk | aneka-artheṣu śabdeṣu yena artho ’yaṃ artha-dṛk | aneka-artheṣu śabdeṣu yena artho ’yaṃ artha-dṛśa iti iṣṭaṃ syāt. pratyakṣa-pūrvakāṇāṃ artha-dṛṣṭiḥ prasidhyati ||54|| na hi viṣayaartha-dyotane niyatiḥ kutaḥ | jñātā vā atīndriyāḥ artha-dyotane niyamaḥ kutaḥ | (326ab) na hi artha-dvaya-kalpanena ātmānam eva vipralabhāmahe. artha-dvāreṇa vikriyā || sattā-upakāriṇī yasya artha-dharmāt kaḥ sva-dharmaḥ sva-dhiyo ’paraḥ || artha-dhīḥ kutaḥ || śakti-kṣaye pūrva-dhiyo na hi artha-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūtaartha-niyato ’pi syād iti svabhāva-a-parijñānāt artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha artha-niyamaḥ kathaṃ vijñeyaḥ, svabhāva-bhedasya artha-niyamaḥ pratīyeta api. apauruṣeye tu artha-niyamaḥ saṅketa-anuvidhāyinām | na ity artha-niyamānām atyakṣa-āveśād a-vidvān eva doṣaartha-niyame na syād artha-antare gatiḥ | (228ab) artha-niyame saty enaṃ jaiminir jānīyāt. sa eva artha-niyamo na yuktaḥ. anyathā a-sambhavaartha-niyamo yadi | aneka-śabda-saṅghāte śrutiḥ artha-niyoga-abhāvāt, bhinna-svabhāvānāṃ pṛthaṅ artha-nirdeśa ity āha. tad-arthaḥ pūrva-uktaartha-nirdeśaḥ. na ca pratijñā pratijñā-antaraartha-nirdeśaḥ pratijñā-antaram. pratijñāto ’rtho artha-nirbandha eva, yathā-kalpanam asya ayogāt, artha-niveśasya ekasya api vākyasya aneka-vikalpa artha-niścaya-lakṣaṇatvāt. na etad asti, yasmād a ’rtha-niścayaḥ ||338|| āgamaṃ pramāṇaṃ tadartha-niścayaḥ śabdānāṃ tata eva śaṅkā-utpatteḥ. artha-niścaye | yasmān nānā-artha-vṛttitvaṃ artha-niścaye | yasmān nānā-artha-vṛttitvaṃ artha-niṣedhe ’n-arthaka-śabda-a-prayogān nir-

artha VN_03202 SV_15524 V1_03612 V3_02708 PV_02163 VN_04814 V3_13407 SV_06528 SV_12613 VN_05005 VN_05003 VN_05016 V3_00101 PV_02005 SV_10722 V2_06604 SV_17527 V1_01703 SV_15006 HB_01903 SV_13409 V2_06906 SV_11304 SV_07424 V2_04911 SV_13402 V1_03609 SV_16601 HB_00102 SV_12805 SV_03805 SV_12802 SV_11809 VN_02007 VN_04507 SV_05108 PV_03165 SV_12608 SV_11226 V1_01613 PV_03427 PV_03014 V1_02811 PV_03283 SV_03812 SV_00303 V2_05703 VN_02617 SV_10517 V3_06706 SV_15201 SV_11316 NB_01019 NB_01021 SV_13413 V1_03704 SV_13403 SV_11311 SV_17010 SV_13404 NB_03121 V3_13202 VN_04805 SV_15503 SV_11812

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-arthasya bhāva-upādānatva-niṣedhāt. śabdakṛtaḥ syāt, tadā mantra-prayogāt kadācid ’pi hi bāhye ’rthe yathā-svasaṃvedanam eva -yuktaḥ śabda iti. sati hi śāstra-āśraye tadmanaḥ || rūpa-ādi-vad vikalpasya kā eva puruṣaḥ, puruṣo rajña iti. yāvadbhiḥ padair tad-a-sambandhī ca apārthakaḥ, tena eva tad-ekayogakṣematvāt. tad ayam anyonyavikalpa-sambhavāt. prakṛti-pratyayānām anekaiti. atra na śabda-punaruktaṃ pṛthag vācyam -punaruktam anityaḥ śabdo ’nityaḥ śabda iti. sādhana-vākye yathā pratijñā-vacanam iti. dvitīyaḥ. parārtham anumānaṃ tu sva-dṛṣṭaśāstraṃ moha-nivartanam | a-jñātahi śabdā yathā-bhāvaṃ vartante yatas tebhyo śabdā yathā-bhāvaṃ vartante, yatas tebhyo ||338|| āgamaṃ pramāṇaṃ tad-ādarśitatasmān na vastu-viṣayāḥ śābda-vikalpāḥ. yā ca śabda-śaktir yogyatā-ākhyā -upakāribhyaḥ sva-santāna-viśeṣa-an-utpattāv tad-vyatirekī hasta-sañjñā-ādiṣv eva dīpayati. na vai nāntarīyakatayā śabdād | kiṃ hy asya apauruṣeyatayā, yato hi samayād apy asti. tejaḥ-saṃskāra-apekṣiṇaḥ cakṣuṣo ākriyata iti svalakṣaṇa-viṣayam, aparasmād siddhā iti kathaṃ na siddhāḥ. vacanād svasaṃvedanaṃ phalam, tat-svabhāvatvād -a-vṛttāv a-pratipatteḥ. tataś ca kevalād namo mañjunāthāya parokṣavākyam. eka-avayava-pratipattyā ca vākyasantuṣyati. tathābhūtatvād eva śabda-kalpanā | eka-avayava-gatyā ca vākyaa-nimittāyāṃ tad-viśeṣa-pratīti-niyama-vad dur-matibhiḥ śaṭhair nyāya-sāmarthyena prayatnena arthaṃ na paśyāmaḥ. goṇī-śabdasya -yogyāt. katham utpattir iti cet, vikalpānām kṛc chrutiḥ || vyatireki iva yaj jñāne bhāty | yady apauruṣeyatve ’pi pratiniyatām eva tadayaṃ nivartamānaḥ sva-kṛta-samaya-sambhavām abhāve ’pi śābda-pratibhāsa-a-pracyuter asad’khilaḥ || bahir mukhaṃ ca taj-jñānaṃ bhāty anyatra tan na an-upagamād dhiyaḥ || bāhyayasmān na vikalpa-anubaddhasya spaṣṭaiva || na vikalpa-anubaddhasya spaṣṭa-rūpaṃ svarūpeṇa yayā saṃvriyate dhiyā | ekatat-kalpita-viṣayād artha-pratītāv antat-kalpita-viṣayād artha-pratītāv ananena prakāreṇa pratijñā-hāneḥ. pratijñāvyavahāra-niṣedho vā. kathaṃ ca na syāt. tad-pratiṣedho vā. kathaṃ ca na syāt. tadśabdāḥ. tattve vā kuta etad a-vitathapoṣyate. nanv iyān sambandhasya vyāpāro yad tad eva ca pratyakṣaṃ jñānaṃ pramāṇa-phalam. artha-sārūpyam asya pramāṇam. tad-vaśād vā krameṇa vikalpa-viṣayā yathā-saṅketam eva utpatteḥ. tasmāt svasaṃvedana-rūpā eva na hi dhvani-bhāgād alpīyasaḥ śabdakim idānīṃ saṅketena. sa hi sambandho yato ’yam apauruṣeyaḥ śabda-rāśiḥ syāt, tadā tato tad iyaṃ samasta-pada-vākya-rūpa-sādhyajanayataḥ. tri-rūpo hetur uktaḥ. tāvatā ca | (84ab) tri-lakṣaṇo hetur uktaḥ. tāvatā ca iti. sa eva teṣāṃ kramo yathā-avasthitebhyo tv an-arthakā api syur iti na iṣṭa-siddhiḥ. syāt, sarvasya ca. tasmāt sambandha-siddhyā

artha-niṣedhe hi virodhaḥ syāt. na ca svalakṣaṇaṃ artha-niṣpattir yuktā, kavi-samayād iva pāṭhakānām. artha-niṣpattes tad eva phalaṃ yuktam. na hy artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodhaartha-paratantratā | anapekṣya yadā kāyaṃ vāsanāartha-parisamāptiḥ tadā ekaṃ vākyam, yathā artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ ( artha-parihāreṇa eka-viṣayayor vṛtty-abhāvāt artha-pāṭhāt. rūḍher apy ekāntena an-anumateḥ, aartha-punarukta-vacanena eva gatatvāt. na hy artha artha-punaruktam anityaḥ śabdo nirodha-dharmako artha-punaruktena eva gata-arthatvān na pṛthag artha-prakāśanam | (1ab) yathā eva hi svayaṃ triartha-prakāśo vā svarūpa-adhigateḥ param || ’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣā’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣāartha-pratipattaye ’-jño janaḥ samanveṣate artha-pratipattaye ca śabdāḥ prayujyante. na ca artha-pratipatty-āśrayo jaiminīyair varṇyate, sā artha-pratipatti-jananam. a-kṣepa-kāriṣu punar artha-pratipatti-hetuḥ samasta-rūpaḥ karma-ātmaartha-pratipattiḥ, api tu yogyatayā pradīpād iva artha-pratipattiḥ sa pauruṣeyo vitatho ’pi syāt. ’rtha-pratipatteḥ. tataḥ pradīpa-ādayo gotvaartha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, artha-pratipatteḥ. na hi dhvani-bhāgād alpīyasaḥ artha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ so artha-pratipatter a-sādhanam eva āgamaḥ syāt. artha-pratipatter anumāna-āśrayatvāt saṅkṣepatas artha-pratipatter avayava-antara-apekṣā kālaartha-pratipattes tena etad evam ucyate śabdaḥ artha-pratipad bhavet ||249|| parisamāpta-arthaṃ artha-pratipādanam api śabdānām a-nimittaṃ kiṃ na artha-pratipādane ’-samarthaiḥ pravartitaḥ. yathā artha-pratipādane ’-sāmarthyāt pratipādakaartha-pratibandha-niyama-abhāvāt. na hi vikalpā artha-pratibimbakam | śabdāt tad api na arthaartha-pratibhāṃ janayed āśvāsanaṃ syāt. yathāartha-pratibhāṃ nivartayati. tat kutas tanartha-pratibhāsa-a-viśeṣāt saty api pratītir aartha-pratibhāsa-vat | buddheś ca grāhikā buddhir artha-pratibhāsāyā upāye vā a-pramāṇatā | vijñāna artha-pratibhāsitā | pratyastamita-artha-vaiśadyo artha-pratibhāsitā | svapne ’pi smaryate smārtaṃ artha-pratibhāsinyā bhāvān āśritya bhedinaḥ ||68|| artha-pratilambha eva syāt. kāryasya api svabhāva artha-pratilambhaḥ syāt. sarva-bhāvāḥ svabhāvena artha-pratiṣedhe dharma-vikalpāt tad-arthaartha-pratiṣedhe dharmi-vācino ’-prayogād artha-pratiṣedhe dharmi-vācino ’-prayogād artha-pratītaya eva iti. na hy agnir himasya artha-pratīti-jananam. tat samayena eva kṛtam iti. artha-pratīti-rūpatvāt. artha-sārūpyam asya artha-pratīti-siddher iti. anumānaṃ dvidhā. artha-pratītiṃ janayanti iti nyāyyam. kiṃ ca, artha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva artha-pratītiḥ. na ca so ’nyaṃ sameti. tad iyaṃ ’rtha-pratītiḥ. sa ced apauruṣeyo na ayaṃ samayam ’rtha-pratītiḥ syāt. te tu bāhulye ’py andhā eva artha-pratītir a-samasta-bhāgeṣu dhvaniṣu na artha-pratītir iti na pṛthag dṛṣṭānto nāma artha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit ’rtha-pratītir bhavati iti na viparyayāt pratītiḥ, artha-pratīter na an-arthakā iti cet. eṣa puruṣaartha-pratīter na kaścit sampradāyam apekṣeta.

artha HB_00614 SV_00303 V2_05702 VN_04816 PV_03508 SV_12006 VN_04612 PV_03046 SV_17215 SV_04817 PV_04013 SV_10812 PV_03066 V3_06501 PV_04278 V3_06409 PV_04045 SV_06609 PV_03167 V1_01009 NB_01011 V1_00611 V1_00607 V1_00607 PV_03535 V2_04810 PV_04234 V2_05515 V1_01710 SV_04416 SV_04407 SV_04406 VN_03311 SV_14708 SV_02101 V2_09003 VN_05006 SV_04503 PV_03031 PV_03509 PV_04112 V3_03507 VN_05310 V3_07306 VN_05308 V2_04907 PV_03454 V2_07014 SV_15725 PV_03352 V1_03710 VN_03211 PV_03032 PV_03422 PV_03322 PV_03305 V1_03101 PV_03010 SV_14804 V1_02302 PV_03380 PV_03476 SV_17121 PV_03436 HB_04002

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-prayogau. atra sāmarthyād eva pratijñāan-artha-āśrayatvāt. tat-kalpita-viṣayād an-artha-āśrayatvāt. tat-kalpita-viṣayād iti. atra padānāṃ yathā-kāmaṃ prayoge ’pi na bhedena yau saṃvittau na lakṣitau | arthaiti pauruṣeya eva sambandhas tad-dvāreṇa ca na apy eṣām ekāntena śravyatā, na apy kācid vastu-dvaye kṣaṇe | saṅketena vinā sā ca asti kaścid viśeṣaḥ. sarva-śabdā hi sarvatan niyata-abhyupagamaṃ niyata-codanaṃ jātyātmanām | a-liṅgatva-prasiddhy-artham arthād -arthī na ādriyeta vicārayitum, a-puruṣavā dvitīyaṃ na akṣa-jā matiḥ || abhāve na asti iha dhūmo ’n-agner iti. pratiṣedhyasvayaṃ prayogeṣu svarūpaṃ vā prayujyate | svayaṃ prayogeṣu svarūpaṃ vā prayujyate | || atha atra dharmī prakṛtas tatra śāstraśabdā bhinnam artham abhidadhānāḥ katham eka| ākāraḥ sa ca na arthe ’sti taṃ vadann -vastu-prabheda-grahaṇa-a-grahaṇa-ūha-an-ūhasarva-citta-caittānām ātma-saṃvedanam. bhūtaidaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād -darśanam artha-bhāvo jñāna-bhāvo vā syāt. -darśanād iti cet, tat punar artha-darśanam vijñānaṃ gṛhṇīyād yadi dhīḥ parā | pūrvāpara-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ punar dhīr yathā || taṃ tathā eva a-vikalpyadhīr yathā ||25|| taṃ tathā eva a-vikalpya dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py iva apy an-arthikā | vikalpikā a-tat-kārya’py asya. aneka-artha-bheda-sambhave tad-ekadharma-dharmi-bhedo ’py asya. anekapṛthag bādha-udāharaṇayor na kaścid -bhāva eva śabda-antareṇa uktaḥ syāt. na ekam ity eva na syāt. nāma-antaraṃ vā, ekam ity eva na syān nāma-antaraṃ vā, artha-punarukta-vacanena eva gatatvāt. na hy eko ’pi tad-bhāva-paridīpane | a-tat-kārya-buddhau sāmānyena a-rūpāyām api īkṣaṇāt | katham || krameṇa anubhava-utpāde ’py arthaa-kṛtānāṃ vā yogyaṃ viśvaṃ svabhāvataḥ || a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā anuvaktuṃ śaknuyāt, kas tasya vivāda-āśrayapradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabdaghoṣayet, vivāda-āspadaṃ ca jijñāsitam jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo eṣa kuto bhedaḥ samarthayoḥ || a-dṛṣṭa-ekatādṛśy eva astu kalpanā ||38|| a-prasiddhaprayoktā phalam aśnuta iti prayogaṃ samīhitaiṣṭā prameyatā || yathā kathañcit tasya iṣṭā prameyatā ||42|| yathā kathañcit tasya ca pratipādya sarvasya śabda-arthasya nānāapi iṣyeta sāmānyaṃ sā apy abhiplavāt || tādātmye na vivādo ’sti kasyacit | tasya kena sthūla-ābhāsaṃ ca te ’ṇavaḥ || tan na || arthena ghaṭayaty enāṃ na hi muktvā tatra arthena ghaṭayaty enāṃ na hi muktvā cet prasajyate || tathā-iṣṭatvād a-doṣo tad-abhāvān na sidhyaty a-vācyatā-lakṣaṇam prīti-tāpayoḥ | bhāvanāyā viśeṣeṇa na jñānaṃ tathā hy uttaram uttaram || tasya a-darśanāt || sambandhasya mano-buddhāv antarād asya viśeṣaṃ paśyāmaḥ. tathā hi. tadanubhavo bhavet || na anubhūto ’nubhava ity ato lakṣaṇam, tena eva avagatatvāt, upanaya-

artha-pratīter na pratijñā-prayogaḥ. a-pradarśite artha-pratītāv an-artha-pratilambha eva syāt. artha-pratītāv an-artha-pratilambhaḥ syāt. sarvaartha-pratītau viśeṣa iti kaścit kramaartha-pratyayau paścāt smaryete tau pṛthak katham artha-pratyāyane ’-niyamaḥ śabdānām ity artha-pratyāyane kaścid atiśayaḥ. na dharmaartha-pratyāsatti-nibandhanā || pratyāsattir vinā artha-pratyāsatti-viprakarṣa-rahitāḥ. tatas teṣāṃ artha-prasādhanaṃ ca parityajya artha-antaraartha-prasiddhitaḥ || kalpanā-āgamayoḥ kartur artha-phalāni ca. viṣa-śamanāya takṣaka-phaṇa’rtha-balāj jāter artha-śakty-anapekṣaṇe | artha-bādhaka-rūpa-upanyāsena vā prayujyate, artha-bādhana-rūpaṃ vā bhāve bhāvād abhāvataḥ || artha-bādhana-rūpaṃ vā bhāve bhāvād abhāvataḥ ||51 artha-bādhanam | atha vādi-iṣṭatāṃ brūyād dharmiartha-buddhy-āśrayāḥ syuḥ. artha-antaraartha-bhāk katham || śabdasya anvayinaḥ kāryam artha-bhāva-apekṣa-anapekṣa-ādi-prasaṅgaḥ. manoartha-bhāvanā-prakarṣa-paryanta-jaṃ yogi-jñānaṃ artha-bhāvam icchatā jñānasya tat-pratibandho artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā iti artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet, artha-bhāsitvāc cintā-ādāv eka-cetasi || abhilāpa artha-bhidāṃ jagau | pratibhāsasya bhinnatvād artha-bheda-āśrayam upāgatāḥ | anādi-vāsanāartha-bheda-āśrayam upāgatāḥ | anādi-vāsanāartha-bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv artha-bheda-niṣṭhā prajāyate ||76|| tasyāṃ yad artha-bheda-vidhi-pratiṣedha-jijñāsāyāṃ tad eva artha-bheda-sambhave tad-eka-artha-bheda-vidhiartha-bhedaḥ. api ca ayaṃ viruddho ’-viruddho vā artha-bhedaḥ. svabhāva-an-anugamanaṃ tv anyatvaṃ artha-bhedam abhyupagamya tathā-abhidhānāt. nanv artha-bhedam abhyupagamya tathā-abhidhānāt. nanv artha-bhede śabda-sāmye ’pi kaścid doṣaḥ, yathā artha-bhedena nānā-dharmā pratīyate ||83|| yathāartha-bhrāntir api iṣyeta sāmānyaṃ sā apy artha-manasor ayam | pratibhāsasya nānātva-codyaartha-mātra-anurodhinyā bhāvinyā bhūtayā api vā | artha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda artha-mātra-uttara-vacane sāmarthya-vighātaḥ, yena artha-mātratāyām avatiṣṭhate. tathā ca pūrva-vad artha-mātram uktvā pratijñā-ādiṣv artha-viśeṣa’rtha-mātrasya upanidhāyakaṃ liṅgam iti sāmānyaartha-yoga-ādeḥ saṃvido niyamo yadi | sarvathā artha-yogasya tat-prasiddhi-prasādhane | na artha-yogyasya utpādanaṃ santāna-pariṇāmanaṃ vā artha-rūpaṃ muktvā avabhāsinaḥ | artha-grahaḥ artha-rūpaṃ muktvā avabhāsinaḥ | artha-grahaḥ artha-rūpatayā eka-vastu-viśeṣa-svabhāvatā-bhāvam artha-rūpatayā tattvena abhāvāc ca na rūpiṇī | artha-rūpatā asiddhā sā api sidhyati saṃsmṛteḥ || artha-rūpatā tasya satyāṃ vā vyabhicāriṇī | tatartha-rūpatām | anyaḥ sva-bhedāj jñānasya bhedako artha-rūpatām | tasmāt prameya-adhigateḥ pramāṇaṃ ’rtha-rūpatvena samānatā | sarvatra sama-rūpatvāt artha-rūpasya. tad bhavatā vastutas tattva-anyatva artha-rūpāḥ sukha-ādayaḥ ||23|| yadi hi śabda-ādy artha-rūpeṇa ākārāv ātma-ākāraś ca kaścana | artha-liṅga-a-prasiddhitaḥ | prakāśitā kathaṃ vā artha-vacana-vyāpāra-śūnyasya tat-samāropeṇa artha-vat tad-viniścayaḥ | tasmād a-doṣa iti cen artha-vat pakṣa-dharmatvāt. anvaya-vyatirekayor

artha HB_02809 PV_03342 VN_04409 SV_16925 V2_07012 HB_00405 SV_03727 SV_12526 SV_15507 SV_15907 V3_12805 NB_03114 SV_16619 V1_03706 SV_16520 PV_03349 PV_03345 PV_03339 VN_06109 VN_06511 VN_06606 SV_11224 PV_04066 SV_17118 VN_03315 VN_03320 VN_03307 VN_03308 VN_05306 SV_14625 SV_00108 VN_05202 V3_05905 PV_02076 VN_05308 SV_16703 SV_16626 SV_16508 SV_11325 V3_07310 V2_06803 HB_00312 PV_04018 SV_10614 V3_06901 SV_17112 V2_07106 V1_03312 PV_03320 PV_03180 V1_02812 V2_05401 PV_03336 SV_01027 V2_09303 V3_10501 V3_01511 PV_03339 PV_04183 VN_02013 PV_04260 PV_03066 PV_04007 V1_00805 PV_03372

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syāt. asti viṣaya-viṣayi-bhāvaḥ śabdadvayoḥ | a-dṛṣṭa-āvaraṇān no cen na nāmaprāpta-kālam. pratijñā-ādīnāṃ yathā-lakṣaṇam svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha7|| svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-prasaṅga iti cet, na, kṣaṇa-viśeṣa-sādhyaarpayati. yad āha – a-dṛṣṭa-arthe -pratibhā-racita-samayānām api yathā-śrutakeṣāñcit pratītiḥ. tathā ayam an-arthakeṣv -vyaktir eva. anavasthā evaṃ syāt. śabdapravṛttam āgama-āśrayam anumānam āśritya tadpravṛttam āgama-āśrayam anumānam āśritya tad’rthe ’n-āgama-jñāna-sambhavaḥ | atīndriyasvasaṃvedana-rūpatvāt sva-vid api iyam eva yuktaḥ. yasya pramāṇa-saṃvādi vacanaṃ so | artha-sthites tad-ātmatvāt sva-vid apy phalam | yataḥ svabhāvo ’sya yathā tathā eva vyavasthiteḥ | tadā ya ātma-anubhavaḥ sa eva vyākhyātam, tad api hi pratipāditaarthasya tathābhāvaṃ pratijñāya pratijñāta-antaram, sa vikāra iti. so ’yaṃ prakṛtaeṣāṃ pauruṣeyatā yuktā na utpattiḥ. tata eva || a-bādhya-bādhakatve ’pi tayoḥ śāstra||324|| ity antara-ślokaḥ. tasmād a-viditaparājayam ānayati. parājite tasmiṃs tadsādhya-dharma-viparyaya eva bhāvena pratijñāiha pratijñayā hetor ity asti bheda iti cet, bādhya-bādhaka-bhāvaḥ syāt. sarvo iti. yadi nāma vādī sva-sādhanaprakaraṇena kenacit. na tu tat tathā. sarvaity atra anubaddha-spṛham || artha-ananuvāde tv a-punaruktaṃ śabda-abhyāsād upalabhe, aparaṃ na upalabhe ca iti. yasmād -ādayo gatāḥ | vikārayati dhīr eva hy antarjijñāsitam artha-mātram uktvā pratijñā-ādiṣv ’n-atikrānta-doṣa-viplavas tam atīndriyam pramāṇa-antara-vṛttiḥ. ata eva āgamasya grāhyo na anya iti kevalam an-abhivyaktasambandho ’-bheda-prasaṅgāt, anapekṣaṇāc ca. -sādhanam artha-sattā-mātra-sādhanam eva, na pratipattir arthasya. na hi sattā śabdasya -arthakriyā sādhyate. tasmād an-adhigatahetu-vaco ’-śaktam api svayam || hetv-arthatā | vācaḥ kasyāścid ity eṣā bauddha-arthatā | vācaḥ kasyāścid ity eṣā bauddhaeva śaṅkā śabda-artha-niścaye | yasmān nānāeva śaṅkā śabda-artha-niścaye | yasmān nānāprativedanam. asti idaṃ vedanam, tad yad eva idaṃ pratyakṣaṃ prativedanam | tad-dhīḥ || atītam apa-dṛṣṭāntam a-liṅgaṃ ca spaṣṭa-artha-pratibhāsitā | pratyastamitakim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva prabodhakam | tato dhiyāṃ viniyamo na bāhyaniścayas tena varṇitaḥ | asiddha-viparītaniścayas tena varṇitaḥ | asiddha-viparītavacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya eva artha-antara-bhūta iti sāmarthyena vākyatathā || yadā sa-viṣayaṃ jñānaṃ jñāna-aṃśe sāṃvṛteṣu niṣidhyate || anumāna-anumeyaiti pratijñām uparacayya dvādaśa-lakṣaṇasāmya-dṛṣṭaye || hetu-svabhāva-vyāvṛttyā eva na akṣa-jā matiḥ || abhāve ’rtha-balāj jāter -akṣa-sambhavau | sādhanaiḥ sādhanāny atiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam kramaḥ | icchā-mātra-anubandhitvād

artha artha-vat sambandha iti cet, na, śabda-arthayos artha-vaśā gatiḥ || tam aneka-ātmakaṃ bhāvam ekaartha-vaśāt kramaḥ, tatra avayavānāṃ viparyayeṇa artha-vācakaḥ | (320ab) anena eva nirvarṇyamānaḥ. artha-vācakaḥ | śabda-antareṣu tādṛkṣu tādṛśy eva artha-vāñchāyāṃ nānā-yogakṣematvāt. sādhāraṇe hi ’rtha-vikalpa-mātram iti. na evaṃ pratipādyaartha-vikalpa-saṃhāreṇa eva pravṛtteḥ. tat kiñcit artha-vikalpaḥ puruṣa-kṛtaḥ, na tu śabda-svabhāvaartha-vikalpānām api paramparayā prasūtir asti artha-vicāreṣu viruddhāvyabhicārī sādhana-doṣa artha-vicāreṣu viruddhāvyabhicārī sādhana-doṣa artha-vit kaścid asti ity abhimataṃ bhavet ||316|| artha-vid eva kāryato draṣṭavyā. ata eva na ’rtha-vid yadi | na hy atyanta-parokṣeṣu artha-vin matā || tasmād viṣaya-bhedo ’pi na artha-viniścayaḥ || tadā artha-ābhāsatā eva asya artha-viniścayaḥ || yadi iṣṭa-ākāra ātmā syād artha-viparyayatvāt sādhana-sāmarthya-anartha-viparyayāt kathā-prasaṅgaṃ kurvato ’paartha-viparyayād a-niyamāt kathāṃ prasañjayati. artha-vipralambhāt. utpanno ’py anyathā samito na artha-viplavāt | a-sambandhe ’pi bādhā cet syāt artha-vibhāgeṣu śabdeṣv ekam artham atyakṣaartha-virodha-cintayā na kiñcit. api ca sarvatra artha-virodhāt. asiddhatā punar dharmiṇi artha-virodhe hi hetu-pratijñayor bādhya-bādhaka’rtha-virodho dviṣṭha ity api parasparaṃ bādhakam artha-vivaraṇa-vyājena prasaṅgād aparāparaṃ artha-vivecanaṃ hi tatra tattvaṃ na kasyacit artha-vivecanasya anumāna-āśrayatvāt tadartha-viśeṣa-upapatteḥ, yathā hetv-apadeśāt artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt. artha-viśeṣa-jā || śārdūla-śoṇita-ādīnāṃ santānaartha-viśeṣa-paramparayā aparān arthān upakṣipya artha-viśeṣa-pratiniyamaṃ vyākhyātā na svayaṃ artha-viśeṣa-vṛtter a-parijñānād ayaṃ jaiminir artha-viśeṣa-saṃsargāḥ śrutim abhipatanti. tatra artha-viśeṣa-samīha-a-preritā vāg ata idam iti artha-viśeṣa-sādhanam ity apārthakam. anyatra tu artha-viśeṣe pratibaddhā, tasyāḥ sarvatra aartha-viṣayaṃ pramāṇam ity apy an-adhigate artha-viṣayatvena tad-a-śakta-uktir īritā | artha-viṣayā matā ||208|| iti saṅgraha-ślokau. artha-viṣayā matā ||56|| iti saṅgraha-ślokau. artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate ||323|| na artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate ||42|| na artha-vedanaṃ kena. utpatti-sārūpyābhyām. artha-vedanaṃ kena tādrūpyād vyabhicāri tat || artha-vedanam | siddhaṃ tat kena tasmin hi na artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi artha-vyatireka-samāveśibhiḥ padair asatsu artha-vyapekṣayā || tasmād dvi-rūpam asty ekaṃ artha-vyabhicāri-vipakṣataḥ ||15|| na hy asati artha-vyabhicāri-vipakṣataḥ ||67|| na hy asati artha-vyavasthāpana-nītir anusartavyā. anityaḥ artha-vyavasthāpanād apārthakam anyatara-grahaṇam. ’rtha-vyavasthiteḥ | tadā ya ātma-anubhavaḥ sa artha-vyavahāra-sthitis tv iyam | bhedaṃ pratyaya artha-vyākhyānam. sarvo ’yaṃ dur-matīnām aartha-vyāvṛtti-varṇanāt | siddha-udāharaṇā ity artha-śakty-anapekṣaṇe | vyavadhāna-ādi-bhāve ’pi artha-śakti-jñāne ’sya tāny alam || vicchinnaartha-śakti-sannidhāna-anapekṣaṃ vikalpa-vāsanāartha-śaktir na sidhyati || smṛtiś ca īdṛg-vidhaṃ

artha V3_00711 SV_15127 SV_06419 V1_01013 SV_05107 V1_00606 PV_03348 PV_03320 V1_03311 PV_03350 V1_03707 V3_03406 PV_03415 PV_03383 SV_12607 PV_03385 V3_07310 SV_17601 V2_07301 SV_16224 V1_03106 HB_03813 V1_01107 V1_01102 VN_03309 V1_01107 V1_01303 SV_07003 HB_02807 V3_02703 V3_02707 V1_02109 SV_07006 HB_02806 PV_03290 SV_17021 VN_04302 SV_16609 V1_00914 PV_03018 SV_11323 SV_16809 V2_04607 PV_03386 SV_06520 VN_05109 VN_05110 V2_06502 SV_12316 SV_10203 V2_04805 NB_03120 SV_04024 V2_04806 V3_13007 SV_15126 V1_00506 PV_03017 PV_03059 V1_00710 VN_03210 VN_03215 NB_01020 PV_03459 V1_03111

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evaṃ-vivakṣitatvād ity āha, tadā sidhyaty vikalpa-vāsanā-prabodham āśritya bāhya-antarāṇi vyarthāni na syuḥ. yasmād ekajñāna-a-viṣayatvāt. tasmān na indriya-jñānam abhimata-arthakriyā-yogya-a-yogya-utpatter tat-saṃvāda-ayogāt. na artha-avyabhicārād niviṣṭo ’sāv evam ity ātma-saṃvidaḥ || ity bhinna-abhimateṣv apy āropeṇa vṛttitaḥ || kā iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam phalam | uktaṃ svabhāva-cintāyāṃ tādātmyād viṣaya-bhedaḥ. svabhāva-cintāyāṃ tādātmyād -virodhayoḥ pratibandho doṣaḥ, tathā apy ato kim || tasmāt saṃvid yathā-hetu jāyamānaghaṭas tataḥ || yasmād atiśayāj jñānam sati vā veda-vākyānām eva apauruṣeyatve. dvitīyaṃ vyatiricyeta na parāmarśa-cetasā || -viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam -vivecane ’-sāmarthyāt. vacanānāṃ samīhitaabhāva-sādhanī, sakala-kāraṇasya asya ekasmād api karmaṇaḥ kayościd artha-anvibhajyate. an-ātma-bhūtaś ca asya indriyaayaṃ sādhana-a-sādhane pravivecya tasya iṣṭaapi kalpayato gor darśanāt. na api iyam sā ca nivartyeta icchayā matiḥ | na dviṣṭha ity api parasparaṃ bādhakam eka-sannidhim apekṣeta. na hi gava-ādi-vikalpo -viśeṣe smṛter ayogāt. sati hy artha-darśane -bhayāt. tasmāt samavāya-saṃyogāv eka-artha-samavāyo dhūmasya vā sva-liṅginy eka-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-ekavyatirikta-indriya-grāhya-sāmānya-ekana eva sukha-ādayaḥ saṃvedana-rūpāḥ. ekapratibaddhasya ca a-sambandhāt. yady apy ekasambandho yathā kṛtakatva-anityatvayor ekaeva pūrvayoḥ || saṅketa-saṃśraya-anyateṣām eva puruṣāṇāṃ vacanāt punaḥ parokṣaidaṃ nirarthakād bhidyate. sa yadi prakṛtaapi na eva sādhayiṣyati. sā ca atīndriyagṛhyate daṇḍy-ādi-vat. na anyathā, an-arthakam || a-pravṛttir a-sambandhe ’py kiṃ na iṣyate. samayas tarhi kathaṃ śabdana hy ayaṃ loka-vyavahāro ’pauruṣeyāc chabda’rtha-adhyavasāyena pravartanād bhrāntir apy || anyathā hy ādyam eva ekaṃ saṃyojyeta vā api viṣayī-kriyeta, so ’yaṃ sarvaiti. prapañca-kathāyām apy a-kathita-ekakathita-eka-artha-sādhana-adhikaraṇāyāṃ nānā-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣakiṃ tarhi satya-tapaḥ-prabhāvavatāṃ samīhitaśāstraṃ hi pravartamānaṃ kañcit puruṣatu vyasanitayā. na ca anumāna-pratibhāsa eva anupalambhaḥ svabhāvaś ca paraspara-viruddhayad eka-pratyavamarśa-artha-jñāna-ādy-eka-pratibhāsa eva artha-sādhanam, niruddhe ’py anupalambhaḥ svabhāvaś ca paraspara-viruddhaatīndriyaḥ syāt, na ca etad asti. tasmād arhati iti, tasya abhāva-viṣayatva-virodhād iṣṭā arthavatī kena cakṣur-ādi-matir matā | pramāṇatvaṃ vyavasthitam || buddhir yatra sāmarthyena samudbhavāt ||4|| tad dhy śabdasya eka-viśeṣa-an-abhidhānam anekakvacid arthe vipratipattau prasiddham anekapramāṇa-phalam. artha-pratīti-rūpatvāt. jñānasya sarvasya tena ālambana-vedane | tat sādhanam. na ca iyam artha-ghaṭanā

artha artha-śūnyaṃ vivakṣā-mātram. tato na arthaartha-śūnyā bhrāntaya eva ākāśa-ādiṣu sarvasya artha-śleṣa-viccheda eko vyāpriyate dhvaniḥ | artha-saṃyojanāṃ kalpanām āviśati. vikalpaartha-saṃvāda-itarau, a-yogyāt. katham utpattir artha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy arthaartha-saṃvit sā eva iṣṭā yato ’rtha-ātmā na artha-saṃvid yad eva idaṃ pratyakṣaṃ prativedanam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ artha-saṃvidaḥ || tathā avabhāsamānasya tādṛśo artha-saṃvidaḥ svasaṃvit phalam ucyate. tathā ’rtha-saṃśaya eva. so ’n-avadya-pakṣa-nirdeśe ’pi artha-saṃśrayāt | pratibhāsa-bhidāṃ dhatte śeṣāḥ artha-saṃsarga-bhājanam | sārūpyāt tat kim anyat artha-saṃskāra-bhedānāṃ darśanāt saṃśayaḥ punaḥ || artha-saṅkalana-āśleṣā dhīr dvitīyā avalambate | artha-sattā-mātra-sādhanam eva, na artha-viśeṣaartha-sattām antareṇa api vṛttiṃ paśyato artha-sattāyām abhāva-a-sambhavāt. tatra arvāgartha-sandarśanāt. vahatām api mantrāṇāṃ punaḥ artha-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo artha-sannidhāpana-pratyayāt pravartate. tatra artha-sannidhim apekṣeta. na hi gava-ādi-vikalpo artha-sannidhim īkṣeta (9abc) api ca iyaṃ artha-sannidhāv apara-artha-a-sambhavāt. tatra ’rtha-sannidhāv eva bhavati. na anyathā idantayā ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, artha-samavāya-ādayo ’pi vastu-sambandhāḥ kāryaartha-samavāya ādhāra-ādheya-bhāvo vā janyaartha-samavāyy-anityatva-abhāvam api sādhayati artha-samavāyy-anityatva-yuktaḥ śabda iti. sati artha-samavāyinā tu jñānena saṃvedyanta ity eke. artha-samavāyināṃ parasparam an-upakāraḥ. tata artha-samavāyo dhūmasya vā sva-liṅginy eka-arthaartha-samāropa-vikalpane | pratyakṣa-āsannaartha-sampratipattir iti kathaṃ tad eva yugapad artha-sambaddhaṃ gamakam eva kuryāt, na asya aartha-sambaddhā āgama-pravṛttir atīndriyā katham artha-sambandha-abhidhāna-vyavasthā-a-parijñāne artha-sambandha-vad yadi | atīta-anāgataṃ vācyaṃ artha-sambandhāḥ. puruṣeṣu vṛtteḥ. na a-miśrāṇāṃ artha-sambandhāt, kiṃ tarhi samayāt, sva-śāstraartha-sambandhena tad-avyabhicārāt pramāṇam. na artha-sambhavāt | jñānaṃ na a-dṛṣṭa-sambandhaṃ artha-sarva-ākāra-pratīti-prasaṅgo ’artha-sādhana-adhikaraṇāyāṃ nānā-artha-sādhanaartha-sādhana-īpsāyāṃ nānā-sādhana-īpsāyāṃ vā artha-sādhanaṃ kañcid upāyam āśritya pravartate, artha-sādhanaṃ vacanam. tad adyatve ’pi puruṣeṣu artha-sādhanam upāyam āśritya pravartate. anyathā artha-sādhanam, niruddhe ’py artha-sādhane artha-sādhanād ekatra saṃśayaṃ janayataḥ. triartha-sādhane | bhede ’pi niyatāḥ kecit artha-sādhane vastuni tasya a-nirodhāt tataś ca artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstraartha-sāmarthya-anapekṣāḥ samāropita-gocarā artha-sāmarthya-apekṣaṇāt, anapekṣāyāṃ vyavadhāna artha-sāmarthya-dṛṣṭeś ced anyat prāptam anartha-sāmarthyād anvaya-vyatirekiṇī | tasya artha-sāmarthyena utpadyamānaṃ tad-rūpam eva artha-sāmānya-abhidhānaṃ ca pratipādya sarvasya artha-sāmānye śabda-prayogam upadarśya pratipādita artha-sārūpyam asya pramāṇam. tad-vaśād arthaartha-sārūpyam ālamba ātmā vittiḥ svayaṃ sphuṭaḥ | artha-sārūpyād anyato jñānasya sambhavati. na hi

artha PV_04140 NB_03138 V3_13503 SV_16917 SV_15527 SV_17003 V3_00712 V1_00306 VN_05314 V3_00707 SV_15613 SV_16720 VN_01718 SV_16816 NB_01001 SV_10721 V3_00903 SV_12811 SV_12814 VN_00115 V3_00201 SV_15218 VN_04109 PV_02016 V3_09612 VN_03401 V3_01002 V1_03705 PV_03349 PV_03381 SV_02602 PV_02210 SV_11027 SV_11214 V1_02004 SV_15611 HB_01702 PV_03389 SV_14211 PV_03001 PV_03419 VN_02618 SV_07412 PV_03333 PV_03463 V1_01703 VN_05408 SV_10617 V3_06905 SV_03502 PV_03351 V1_03709 PV_03037 SV_00301 V2_05701 HB_00814 SV_16501 PV_04191 V2_05011 SV_16808 V2_07011 SV_17009 V3_01206 NB_02019 SV_00220

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sva-dharmi-vacanaṃ tataḥ || nanv etad apy teṣām udbhāvanaṃ dūṣaṇam. tena para-iṣṭateṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭana api sāmayikāl loka-vyavahārād veda||292|| na vai puruṣa-samayān mantrebhyo prasaṅgāt. apauruṣeya āgamas tasya pravādād artha-śūnyaṃ vivakṣā-mātram. tato na vā kathaṃ kasyacit sādhanam. na ca tebhyo -samarthaḥ. yad-vacana-nāntarīyakā jijñāsitatasya evam a-vṛtteḥ. tasmān na tato nityasya nityaṃ sannidhānam iti nityaṃ tad-prasiddhim anupālayati iti tato ’pi tadyathoktāt sādhana-vākyād bhavaty eva iṣṭasampradāya-a-vicchedād āgatam, tato samyag-jñāna-pūrvikā sarva-puruṣa-abhāvāc chabdānāṃ vastubhiḥ saha | na na pakṣasya hetor vā vacanaṃ sādhanaṃ svato -a-pratīkṣaṇena ekasmād eva avayavād vākyaśravaṇe ca pṛthag arthavatām ekasmād eva taditi. atra api na kaścit krama-niyamaḥ, iṣṭavā na anumāna-pravṛttiḥ syāt, vacana-mātreṇa ca vijātīyasya gaty-antara-abhāvād iṣṭana hi varṇa-krama-nirdeśād eva iṣṭana śabdāḥ santi kutra vā | tad-bhāvād na śabdāḥ santi kutra vā | tad-bhāvād asiddhatā punar dharmiṇi pratijñātasyāt. tasmāt triṣv eva rūpeṣv antar-aṅgam eva sādhanam, yathā-ākāram asyāḥ prathanāt. niviśate so ’rtho yataḥ sā prathate tathā | hi vivicyate || artha-kāryatayā jñāna-smṛtāv -antarasya ca pravṛtteḥ. tathā hy ekasya śakto ’pi vastuni | nir-upadrava-bhūtana ayaṃ doṣaḥ. yasmān nir-upadrava-bhūtaya evaṃ-vādinas tān eva prati. girāṃ satyakrama-bhāva-virodhaś ca sarvāsāṃ tadvarṇa-ātmanas tat-krama-ātmano vā mantrasya mātā ca vandhyā ca, ko vā asya bhāṣitasya -niyamo na asti bhinnayor nīla-pītayoḥ || na asya vināśa iti cet (270ʼabʼ) yadi sa eva -a-śaktitaḥ | arthakriyāyāṃ keśa-ādir na abhāve ’pi tat-kṛtam || na ākārayati ca anyo -artha-nirdeśaḥ pratijñā-antaram. pratijñāto cet. ko ’yam an-ādheya-atiśayasya sahakārakaścana | idam eva kim uktaṃ syāt sa bāhyo cen matā || liṅgaṃ sā eva nanu jñānaṃ vyakto ca śabdāḥ prayujyante. na ca indriyaa-sambhavāt. tasmin dūṣite punar anyo punar atra ayam eva śabda-vikalpa-pratibhāsy punar atra ayam eva śabda-vikalpa-pratibhāsy sāmānādhikaraṇyaṃ ca vyavasthāpyate, asadtādṛśo ’nyādṛśo ’pi vā | jñānasya hetur tādṛśo ’nyādṛśo ’pi vā | jñānasya hetur apy asti laukikī || yatra rūḍhyā asadbhedo dharma-dharmitayā buddhy-ākāra-kṛto na -dharmitayā bhedo buddhi-parikalpito na na anyatra na viruddha iti niyama-khyāpanaeva vādaṃ sva-vācā vidhurayanti. tathā hy saha-uditaḥ | vivakṣāto ’-prayoge ’pi tasya saha-uditaḥ | vivakṣāto ’-prayoge ’pi tasya -artha-dṛk | aneka-artheṣu śabdeṣu yena -artha-dṛk | aneka-artheṣu śabdeṣu yena a-nivāryatvāt. yadi hi kvacid viditaviśeṣa iti vyavasthā-mātraṃ bhidyate, na -hetuḥ. svabhāva-pratibandhe hi saty -hetuḥ. svabhāva-pratibandhe hi saty

artha-siddhaṃ satyaṃ kecit tu dharmiṇaḥ | artha-siddhi-pratibandhāt. dūṣaṇa-ābhāsās tu artha-siddhi-pratibandhāt. nanv an-udbhāvite ’pi artha-siddhiḥ. a-sāmayikatve ’pi nānā-arthānāṃ ’rtha-siddhiḥ, kiṃ tarhi bhāva-svabhāva eṣa yad artha-siddhiḥ. tatra punar virodha-cintāyām anartha-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama’rtha-siddhiḥ, teṣāṃ tatra pratibandha-asiddheḥ. artha-siddhiḥ yathā pakṣa-dharmatā-vyāpti’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsattiartha-siddhiḥ syāt (293c) yato hi bhāva-śakteḥ artha-siddhiḥ syāt, na apauruṣeyāṇāṃ śabdānām, artha-siddhir ity apārthakaṃ tasya upādānam. yadi ’rtha-siddhir iti cet. tasya api śabda-ātmakatve artha-siddhir iti tad vyutpādyate. dvividhaṃ artha-siddhis tatas te hi vaktṛ-abhiprāya-sūcakāḥ ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād arthe artha-siddher aneka-avayavatva-hānir vākyasya iti artha-siddher anyasya vaiyarthyāt. sakṛc chrutau artha-siddher ubhayatra a-viśeṣāt. dharmiṇi prāk artha-siddher hetv-ādi-vaiyarthyāt. vacanaartha-siddhes tat-sādhanatvāc ca liṅgasya artha-siddhāv ānarthakyam. yad eva kiñcid aartha-siddhau tu sarvaṃ sarvasya sidhyati || artha-siddhau tu sarvaṃ sarvasya sidhyati ||74|| artha-siddhau viruddhayoḥ svabhāvayor ekatra aartha-siddhau sāmarthyam avasthitam, tatra ca artha-sthiteḥ svasaṃvedana-rūpatvāt sva-vid api artha-sthites tad-ātmatvāt sva-vid apy artha-vin artha-smṛter yadi | bhrāntyā saṅkalanaṃ jyotir artha-svabhāvasya pratyakṣasya sataḥ svayam | ko artha-svabhāvasya viparyayaiḥ || na bādhā artha-svabhāvasya viparyayaiḥ|| na bādhā artha-hetūnāṃ guṇānāṃ puruṣa-āśrayāt | artha-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya artha-hetor a-kṛtakatvān nityasya nityaṃ arthaḥ – a-kṣepa-kriyā-dharmī svabhāvo na karoti artho ’-saṃvedanaḥ kaścid an-arthaṃ vā api artho ’gni-janmā abhāvas tad idam abhūtatvān na artho ’n-artha-adhimokṣataḥ || sadṛśa-a’rtho ’n-upakārāt saha-uditaḥ | vyakto ’n’rtho ’nityaḥ śabda aindriyakatvād ity eva, tasya arthaḥ. anityā hi bhāvāḥ sahakāriṇo viśiṣṭa-ātma’rtho ’nubhūyate || yadi buddhis tad-ākārā sā ’rtho ’nena varṇitaḥ | vyaktāv an-anubhūtāyāṃ tad artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho ’rtho ’para-doṣa-viṣaya ity ayam anubhāṣaṇe artho ’pahnūyate. tasya buddhāv upasthāpanāya artho ’pahnūyate, tasya buddhāv upasthāpanāya artho ’pi, arthānāṃ saṃsarga-bheda-abhāvāt. tasya artho ’pi ity arthasya iṣṭā prameyatā || yathā artho ’pi ity arthasya iṣṭā prameyatā ||42|| artho ’pi janaiḥ śabdo niveśitaḥ | sa mukhyas artho ’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha artho ’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha artho ’pi vyatireka-prayogo na yuktaḥ, anyaartho ’yaṃ na ayam artho na iti śabdā vadanti na | artho ’yaṃ pratīyate || vyavaccheda-phalaṃ vākyaṃ artho ’yaṃ pratīyate ||11|| vyavaccheda-phalaṃ artho ’yaṃ vivecitaḥ ||319|| na hy ayaṃ lokaartho ’yaṃ vivecitaḥ ||37|| svarga-urvaśy-ādiartho ’yam apauruṣeyaḥ śabda-rāśiḥ syāt, tadā arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye artho ’rthaṃ gamayet. tad-a-pratibaddhasya tadartho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt.

artho V2_05610 PV_03169 PV_04058 V3_02207 V3_12109 SV_10701 SV_04504 V3_07110 PV_04152 HB_00805 PV_03377 SV_10711 V3_07004 PV_03432 VN_01906 V3_00701 SV_16507 SV_11516 PV_03371 PV_04010 PV_03445 SV_06215 SV_06209 PV_03287 V3_10308 V1_01504 V3_00407 PV_03417 PV_03481 VN_04202 SV_02523 V2_04807 V3_07304 SV_08701 VN_03719 PV_03515 SV_07512 SV_10521 V3_06709 SV_10512 HB_04006 PV_04188 SV_10607 V3_06808 PV_03462 PV_03460 SV_08408 SV_16501 SV_14723 PV_04161 V2_07802 SV_16713 PV_03090 V3_09211 HB_03912 SV_04604 VN_05117 SV_16502 VN_02706 HB_03812 SV_16725 V3_06912 SV_10705 VN_03121 V3_00308

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-hetuḥ. svabhāva-pratibandhe hi saty -gatyā anya-vyāvṛtta-adhigateḥ punaḥ | śabda-dahana-ādikam || svabhāvaṃ kāraṇaṃ vā -dahana-ādikam ||17|| svabhāvaṃ kāraṇaṃ vā evam-ādi ca vyavaharati. nirloṭhitaś ca ayam kāminyāḥ kiṃ parīkṣayā ||211|| na hi śabda||83|| yathā-pratīti-kathitaḥ śabdasādhito bhavati. bhāva-mātra-viśeṣaṇo dṛṣṭaye | dravya-lakṣaṇa-yukto ’nyaḥ saṃyoge sambandha-vacane ’pi prayoga eva bhidyate na cet sādṛśyād a-tad-ābhayoḥ | bhinna-ātmadharma iti, tasya ko ’rthaḥ. śabdakalpitasya anupalabdhir dharma iti tasya ko para-ātmanaḥ || dhiyo nīla-ādi-rūpatve bāhyo kathā-viccheda eva karaṇīyaḥ, na hi kaścid anyathā abhyupagamya vicāra-ayogāt. aneta bhavanto brāhmaṇā ayam asmākam an-āśritaḥ syāt. tato na nityaḥ. tad-āśraya-ātma-vedane || nīla-ādy-ābhāsa-bheditvān na tad-ābhāsau tasya vastv-a-samāśrayāt || sann icched yas tasya na ubhaya-darśanam | tadā kutaścid buddhiṃ nivartya kvacin niveśanajñeya-śabdasya ko ’rtha iti praśne na kaścid jñānaṃ tatra kalpanā | svarūpaṃ ca na śabdaitara-asad-viraheṇa tvayā upagatatvād ity vivṛttā api na prakāśeta. na ca prakāśo -upagame ’para-dharma-upagama-sandarśanaan-upakāriṇaḥ | vyaktau vyajyeta sarvo prakāśyā na tayā matā | svayaṃ prakāśanād an-arthakaṃ nirarthakam, yasya na eva kaścid śrāvaṇa ity a-tat-kārya-kāraṇa-parihāraasiddheḥ. ata eva sad api sāmānyaṃ na syāt. nanu bauddho vikalpa-pratibhāsaḥ śabda-bheda-pratītiḥ syāt. ato viśeṣa eva. sa eva syād a-pṛthag-vṛtteḥ. yo dṛṣṭānta-sādhyo -aṅgo ’ntar-aṅgikām || bāhyaḥ sannihito ’py buddhayaḥ ||150|| vidyata eva ity avadhāraṇavāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ | śabdavāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ | śabdasiddheḥ. niścita-arthasya api smṛtyvākyam ubhayaṃ gamayati ity ucyate, na eko nivṛtter upalakṣya tat | viśeṣo ’pi pratijñāsa eva pratyātma-vedyatvād a-pratikṣepa-arho sa ca pratyātma-vedyatvād a-pratikṣepa-arho tatra na indriyaṃ vyabhicārataḥ || tathā dhiyaḥ syāl liṅgato gatiḥ | tac ca akṣam vakṣyāmaḥ. sa ca (166cʼ) arthakriyā-yogyo vidhurayanti. tathā hy artho ’yaṃ na ayam tad-upādānatā iti cet. ko ’yam upādāna-an-upalakṣaṇāt || nanv a-dṛṣṭo ’ṃśu-vat so eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tadyathā-abhimataṃ ghṛta-ādi prakṣiped ity ayam | prayogaḥ kevalaṃ bhinnaḥ sarvatra tatra api hi śabda eva kevalaḥ siddhaḥ, na -mātreṇa vyavasthāpayanti iti tan-niṣedhatarhi sarva eva asya avadheya ārambhaḥ phalavartamānaḥ pratipādyasya viśeṣa-abhāvāt. artho na iti śabdā vadanti na | kalpyo ’yam tad-darśanāya tad-artha-nirdeśa ity āha. tadliṅgasya lakṣaṇaṃ syāt. kiṃ-rūpāl liṅgād -viṣayo ’pi sambhāvanīya-puruṣa-vacanād eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣaeva adhiṣṭhānī-karoti, yatra ayaṃ puruṣasambhavet, na tadā dvitīyasya kaścit sādhanavastu-vṛtti-niyama-abhāvāt. san khalv apy

artho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. artho ’rthaḥ sa eva iti vacane na virudhyate || artho ’vyabhicāreṇa sādhayan | kasyacid vādaartho ’vyabhicāreṇa sādhayan | kasyacid vādaartho ’sati nāstitā ity atra antare. tena na iha artho ’san san vā kañcit puruṣa-artham artho ’sāv asann api | sāmānādhikaraṇyaṃ ca ’rtho ’sti kaścid dharmī iti prasādhayato ’’rtho ’sti dṛṣṭi-bhāk || adṛśyasya a-viśiṣṭasya arthaḥ, ubhayathā dharma-bhede ’pi tad-bhāvasya arthaḥ kathaṃ grāhyas tadā syād dhīr an-arthikā || arthaḥ kalpanā-jñāna-viṣayatvena kalpitaḥ | ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva ’rthaḥ kiṃ pramāṇakaḥ | dhiyo ’-nīla-ādi-rūpatve arthaḥ kvacit kriyamāṇa-prasaṅge na prayujyate, arthaḥ khalv api kalpanā-samāropito na liṅgam, artho grāhyo na anya iti kevalam an-abhivyaktaarthaś ca vaktavyaḥ. nityasya an-upakāryatvāt. an artho jātir a-tadvatī | sā ca anityā na jātiḥ artho jñāna-sa-apekṣo na asan jñānena sādhakaḥ | artho jñānam iti ca jñāte ca iti gatā kathā || arthaḥ, tat-sāphalyāt. niveśanaṃ ca yo yasmād arthaḥ, tataḥ kvacid a-pratipatteḥ. tathā ghaṭaarthas tatra adhyakṣam ato ’khilam || trividhaṃ arthaḥ. tatra api kaḥ pāramārthiko ’satāṃ ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha arthaḥ. tad-an-abhyupagame ca ubhaya-nivṛttiḥ, ’rthas tad-dhetor niyamo yadi || na eṣā api arthas tad-rūpeṇa prakāśate || yathā pradīpayor arthaḥ, tan nirarthakam iṣṭam iti cet, yasya arthaḥ. tasmāt svabhāva-a-bhede ’pi yena yena arthaḥ. tasmād vastu-rūpa-avisaṃvādanam eva asya arthaḥ, tasya ca svalakṣaṇa-upādānatā sādhyate. arthas tasya vyāvṛttayo ’pare ||170|| tat-kāryaṃ ’rthas tasya hetāv antar-bhāvād dhetunā eva arthas tāṃ vibandhuṃ hi na prabhuḥ | dhiyaṃ na arthas tu-śabdaḥ. vidyamāno hi padārthaḥ svaarthas trividho dharmo bhāva-abhāva-ubhayaarthas trividho dharmo bhāva-abhāva-ubhayaartho dṛṣṭānta iti cet. tad itaratra api samānam. ’rtho dvitīyasya. nanu tatra eva bhāvas tadartho dharma-bhedān na yujyate || pakṣa-dharma’rtho dharmī. na ca sa eva arthaḥ svalakṣaṇam iti ’rtho dharmī. na ca sa eva arthaḥ svalakṣaṇam iti artho dhī-manaskārau jñānaṃ tau ca na sidhyataḥ | artho dhīḥ pūrvo manaskāro ’pi vā bhavet || kārya ’rtho na anveti yo ’nveti na tasmāt kāryaartho na iti śabdā vadanti na | kalpyo ’yam arthaḥ. na kārya-kāraṇa-bhāvo ’n-abhyupagamāt. ’rtho na ca tat-kāryam īkṣyate | gurutva-a-gatiarthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha arthaḥ, na punaḥ śva-māṃsaṃ khāded iti na artho na bhidyate || viruddhaṃ tac ca sa-upāyam a arthaḥ. na hi pare ’-pracyuta-ātmana upalayanam artho niścita-śabdaḥ, sator api bhāva-abhāvayor arthaḥ, niṣ-phala-ārambhasya upekṣanīyatvāt. tad arthaḥ punaḥ-pratipādanān na bhidyate. yat arthaḥ puruṣais te ca rāga-ādi-saṃyutāḥ ||312|| arthaḥ pūrva-ukta-sādhya-siddhy-artha uttaraarthaḥ pratipattavya iti cintāyāṃ pratipattur arthaḥ pratipadyate. na, a-pratyayāt. na hi arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodanaarthaḥ pratibaddho yathā agnau śīta-pratīkāraarthaḥ pratīta-pratipādana-abhāvāt. tasmān na arthaḥ pratīty-apekṣaḥ sādhanam. na asan pratīti-

arthaḥ NB_03048 V1_00207 V1_01307 PV_02046 PV_04226 V2_05413 PV_03340 PV_03507 PV_03335 PV_02002 SV_10606 V3_06807 PV_04235 V2_05517 V1_01610 PV_03349 V3_11504 SV_04507 HB_00706 PV_04072 V2_04701 V3_00506 V1_03506 SV_11806 SV_16817 PV_03061 V3_10512 SV_11704 V1_02501 SV_04422 HB_03010 V1_00810 SV_11002 V2_06610 SV_10710 SV_16707 PV_04133 V3_04003 PV_03169 VN_01722 SV_05721 V3_06909 V3_04406 NB_02007 V3_07001 SV_10706 SV_16217 SV_11611 V1_01908 PV_03348 SV_01812 SV_09402 V3_07108 PV_03420 V1_04311 PV_03446 PV_02159 PV_03246 SV_17206 V2_06510 SV_10303 V2_07015 PV_04072 V3_02403 SV_10608

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-lakṣaṇa-yoge ’pi yaḥ sādhayitum iṣṭo ’py anyataḥ pratipattitaḥ ||1|| dvividha eva hy āndhyam a-śeṣasya jagataḥ. abhipatann eva cittam a-sandhānaṃ kuto matam || asiddhaca na vidyate | jagaty anena nyāyena nañca na vartate | jagaty anena nyāyena nañ| iṣṭo ’n-iṣṭo ’pi vā tena bhavaty pṛthak || na hy artha-ābhāsi ca jñānam -grahe grahāt | darśanaṃ nīla-nirbhāsaṃ na -nivedanāt || vaktṛ-vyāpāra-viṣayo yo kim ayaṃ pradhāna-śabda-pratibhāsy – kim ayaṃ pradhāna-śabda-pratibhāsy na laukikam || tat-phalo ’-tat-phalaś ca na laukikam ||26|| tat-phalo ’-tat-phalaś ca śabdena a-pratibhāsanāt. na hi sa śabdasādhanaṃ tasya sā kriyā || yathā niviśate so ca sandehe vyabhicāra-bhāg iti sūcana’-bhedaś ca yādṛśaḥ | a-samīkṣita-tattvaupayogaś cet, tena eva tāvad darśitena ko ’py an-arthakaḥ | śāstreṣv icchā-pravṛttyvyāvṛttiḥ. na ca sa eva pratibhāso sa hi tasya upagama-kālaḥ. tatra yāvān -a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid jñānasya abhāvāt. na hi tatra śabda-rūpam -ātmakatve tulyaḥ paryanuyogaḥ katham asya eva tadā gatiḥ | tasmāt sarvaḥ parokṣo nivṛtter upalakṣya tat | tata eva a-pratijñā’-vikāriṇām | vyañjakaiḥ svaiḥ kutaḥ ko viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano -ādhāra-gocaraiḥ | jñāna-abhidhānair mithyāeṣa kasyacid darśanāt kvacit prāpti-parihāra-anuyojanam | akṣa-dhīr yady apekṣeta so -praṇayanam avisaṃvāda ity anye. iṣṭo ’yam -praṇīta āgamo ’visaṃvādī iti cet, iṣṭo ’yam kalpitasya anupalabdhir dharma iti, tasya ko -vaiyarthya-prasaṅgāt. tad ayam a-parijñāta’dhyakṣeṇa bādhanam || tad eva rūpaṃ tatra -arthā ca artha-uktiḥ. tad eva rūpaṃ tatra anya-vyāvṛtta-adhigateḥ punaḥ | śabda-artho api pratīti-hetu-bhāvād anyaḥ sādhanapravṛtty-arthatayā. yadi hi na tat-pratītypratibaddhaḥ phala-udayaḥ ||57|| na hi śabdaca ity evam. sādhya-dharma-sāmānyena samāno dharmī. sādhya-dharma-sāmānyena samāno agnau śīta-vinodana-ādiḥ. na hy atra śabdaagnau śīta-pratīkāra-ādiḥ. na hy atra śabdaasti parokṣa-artha-darśī puruṣaḥ. na hy ayam vaiguṇyam arthānāṃ ca a-vācyatā ity utpanno -jñāna-kāla-bhāvī tad-a-tulya-kriyā-kālo na ’rtha-ātmā na dṛśyate | tasyā buddhi-niveśykevalaḥ ||27|| yad-arthe dṛṣṭānta ucyate, so mātre tu sādhye sāmānya-dharmiṇi | na kaścid mātre tu sādhye sāmānya-dharmiṇi | na kaścid kathaṃ bhavet || vajra-upala-ādir apy kāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo eva prakāśate | yat tasyām a-prakāśāyām dhavala-ādayaḥ | tad-upādāya śabdaś ca hetv| prāg-bhāvaḥ sarva-hetūnāṃ na ato kutaḥ | (326ab) na hi śabdasya kaścid ’pi jñāpaka-abhāvād atīndriyaḥ pratikṣipyate liṅgasya abhāvād atīndriyaḥ pratikṣipyate tat-prasiddhi-prasādhane | na asiddhavirodhi kim || pakṣa-lakṣaṇa-bāhyaa-śakyatvāt. pakṣa-lakṣaṇa-bāhyaa-pratikṣepa-arho ’rtho dharmī. na ca sa eva

arthaḥ pratyakṣa-anumāna-pratīti-sva-vacanair arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñānaarthaḥ prabodhayaty āntaraṃ saṃskāram. tena arthaḥ pramāṇena kiṃ siddhānto ’nugamyate | hetor arthaḥ pralayaṃ gataḥ || deśa-kāla-niṣedhaś ced arthaḥ pralayaṃ gataḥ ||18|| deśa-kāla-niṣedhaś arthaḥ praveditaḥ || vidyamāne ’pi bāhye ’rthe artho bāhyaś ca kevalaḥ | eka-ākāra-mati-grāhye artho bāhyo ’sti kevalaḥ || kasyacit kiñcid eva ’rtho buddhau prakāśate | prāmāṇyaṃ tatra artho bhāva-upādāno na vā iti. tasya bhāva-anartho bhāva-upādāno na vā iti. tasya bhāva-anartho bhinna ekas tatas tataḥ | tais tair artho bhinna ekas tatas tataḥ | tais tair arthaḥ, yaḥ śābde na pratibhāsate. na ca śabda’rtho yataḥ sā prathate tathā | artha-sthites tad arthaḥ, yathā – vīta-rāgaḥ sarvajño vā vacanād artho yathā loke pratīyate ||85|| taṃ tathā eva ’rthaḥ. yadi pratipattir anyathā na syāt, tadā artho yadi śaṅkā kuto nv iyam || so ’-niṣiddhaḥ ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā artho yukti-sāmarthyād āpatati, sa sarvo arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo artho vā liṅgaṃ tayoḥ sarvatra yogyatvāt. viśeṣaartho vidita iti. puruṣo hi svayaṃ samitānāṃ ’rtho viśeṣeṇa na gamyate || yā ca sambandhino artho viśeṣo dharma-bhedataḥ ||81|| ity antara’rtho vyaktās tais te yato matāḥ ||235 || ’rtho vyavasthāpayet, atiprasaṅgāt. atiśayavac ca artho vyavahāraḥ pratanyate ||79|| sa ca sarvaḥ artho vyavahāraḥ, sa eva na syāt. na hy ayam ’rtho vyavahito bhavet ||5|| na hi saṅketa-kālaarthaḥ śakyeta jñātuṃ so ’tiśayo yadi ||218|| arthaḥ śakyeta jñātuṃ so ’tiśayo yadi ||32|| ’rthaḥ. śabda-arthaḥ kalpanā-jñāna-viṣayatvena arthaḥ śabda-gaḍur evaṃ śalya-bhūto ’sad-darśanaarthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | a-vastu-rūpaṃ arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | a-vastu-rūpaṃ ’rthaḥ sa eva iti vacane na virudhyate || mithyāarthaḥ. sa pratijñā-vacane ’pi tulya iti kathaṃ arthaḥ saṅketas tasya vyavahāra-kāle ’py aarthaḥ sann asan vā kañcit puruṣa-artham ’rthaḥ sapakṣaḥ. tad-abhāvo ’-sapakṣaḥ. katham ’rthaḥ sapakṣaḥ. na sapakṣo ’-sapakṣaḥ. tato arthaḥ samarthaḥ, tad-anubhava-āptāv api tadarthaḥ samarthas tad-anubhava-āptāv api tadarthaḥ samartho na ayam iti śakyam unnetum, a’rthaḥ sambandhavān yady utpadyeta, sa sambandha arthaḥ sahakārī iti cet, na, ubhayos tulyaarthaḥ sādhanaṃ tasya sā kriyā || yathā niviśate ’rthaḥ siddha iti kiṃ tad-vacanena tadā. tatarthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam ||188|| arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam ||59|| arthaḥ sthiraḥ so ’nya-anapekṣaṇāt | sakṛt ’rthaḥ syāt, yady atra kaścid upādāna-viśeṣaarthaḥ syād a-prakāśitaḥ || etena an-ātma-vit arthaḥ sva-āśrayeṇa ca || a-vinirbhāga-vartitvād ’rthaḥ sva-dhiyā saha || bhinna-kālaṃ kathaṃ arthaḥ svabhāva-niyataḥ sarvatra yogyatvāt. a’rthaḥ svabhāva-viśeṣo vā, yathā – na asti ’rthaḥ svabhāva-viśeṣo vā, yathā na asti viraktaṃ arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ ||39|| arthaḥ svayaṃ śabdo ’py an-arthakaḥ | śāstreṣv arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti. arthaḥ svalakṣaṇam iti śakyaṃ vaktum. a-samprāpta

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a-pratikṣepa-arho ’rtho dharmī. na ca sa eva apratibhāyā nir-viṣayatvāt. an-avadhāritaviśeṣa-abhāvād iti cet, na, pravṛtti-bhedāt. na asti iti. yat punar etad artha-niṣedhe ’n-lakṣaṇa-bāhya-arthaḥ svayaṃ śabdo ’py anpunaḥ || sāmānya-viṣayā keśa-pratibhāsam an| artha-sāmarthya-dṛṣṭeś ced anyat prāptam an-pūrvako vicāraḥ, tatra adhika-abhidhānam aneva abhidhānāt. na sādhya-siddhāv anity aparaḥ. yaḥ pratīyamāna-artham ankiñcid a-sādhana-aṅgasya vacanam, tad eva aneka-nivṛttau gaty-antara-abhāvāt. te tv aniti na iṣṭa-siddhiḥ. artha-pratīter na anvaktavyāḥ, tad-uktāv apara-uktir anbahavo ’vayavāḥ pṛthak prakṛtyā yady aneva ātmā vākyam. te ca avayavāḥ svayam anicchā-vaśāt pratipādana-ayogāt. te ’nca keṣāñcit pratītiḥ. tathā ayam ankāraka eva. tasmān na a-kṣaṇikeṣu hetuṣv ekahy atra pratibaddhaḥ phala-udayaḥ ||210|| a-yathārthatve ’py anumāna-tad-ābhayoḥ | a-yathārthatve ’py anumāna-tad-ābhayoḥ | -utpattāv a-sahakāriṇaḥ syuḥ, kiṃ tarhy ekasyāt, a-kṣaṇikasya krama-yaugapadyābhyām eva pravartate na anyatra. sa eva atiśayo tad-anubhava-āptāv api tad-abhāvāt. tad ayam tad-anubhava-āptāv api tad-abhāvāt. tad ayam -sādhāraṇo yaṃ puras-kṛtya puruṣo viśiṣṭaeva a-bhede tu tat-svabhāva-nibandhanavikalpena a-pratipatteś ca anumāna-vat. a-prādur-bhāvād iti cet, tasya eva tad|| sthitvā-pravṛtti-saṃsthāna-viśeṣapravṛttir iti vyarthaḥ śabda-prayogaḥ syāt. -a-viśeṣe na ātma-arthāḥ. saṃhata-paraanyad eva pācaka-ādīnām. tasyā eva pāka-ādyekatvaṃ nānātvaṃ pratyakṣatā-a-pratyakṣatā yato ’nantaraṃ kārya-utpattiḥ, tatra ekajñāna-hetutāṃ pratipadyanta iti tatra eka’rtha-ākāraḥ pratibhāti bāhya iva eka iva aneva hi nīla-svalakṣaṇaṃ tathāvidha-sādhyasarvāḥ puruṣāṇāṃ pravṛttayaḥ ||172|| yad ghaṭa ity api ca rūpa-ādaya eva bahava eka| (99ab) uktam etat – bhede ’pi bhāvās tulyapravṛtteḥ, anyathā pravṛtty-ayogāt, tad -buddheḥ. tena na vikalpa-viṣayeṣv artheṣv api kathañcid atīta-anāgata-ādiṣu nānā-ekavastu. yasmāt sa pāramārthiko bhāvo ya eva asti. yasmād api pravarteta pumān vijñāya yathā mṛdy a-dṛṣṭā saty udaka-dhāraṇa-ādy-bheda-a-bheda-vyavahāraḥ, ekasya apy anekadṛśyamānā, a-dṛṣṭā api tantuṣu prāvaraṇa-ādy-āder eka-vijñāna-kriyā-darśanāt. na brūmo saṃskāra-santatau svabhāva-bheda-utpatter svabhāva-bheda-utpattes tantv-ādiṣv -mātreṇa sattā-bheda iti, kiṃ tarhy a-dṛṣṭakiṃ tarhy a-dṛṣṭa-arthakriyā-bhedena. yā vibhramasya ca a-viśeṣe ’py abhimata-tad-ābhāsa-vyavasthā, ā āśraya-parāvṛtter -yogya-viṣayatvāt tad-arthi-pravṛtteḥ, vastv-adhiṣṭhānatvāt pramāṇa-vyavasthāyāḥ, -viṣayaṃ dvayoḥ (7abʼ) pratyakṣa-anumānayoḥ, na vyavahartāraḥ. te tu sva-ālambanam eva idam eva hi vastv-a-vastunor lakṣaṇaṃ yad -cetasaḥ pravṛttau grāhyasya sāmānyasya an-sambhavaḥ ||166|| tasmāt sarvaṃ sāmānyam an-

arthakriyā arthaḥ svalakṣaṇam iti śakyaṃ vaktum, a-samprāpta artho hi na anubhāṣet. ananubhāṣamāṇo viṣayam aartho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. arthaka-śabda-a-prayogān nir-viṣayasya naño ’arthakaḥ | śāstreṣv icchā-pravṛtty-artho yadi arthakam | jñāna-rūpatayā arthatve sāmānye cet arthakam || a-pravṛttir a-sambandhe ’py arthaarthakam iti nigrahasthānam. prapañca-kathāyāṃ tu arthakaṃ nirarthakam, yasya na eva kaścid arthaḥ, arthakaṃ śabdaṃ prayuṅkte, sa nigraham arhet. na arthakaṃ sādhya-siddhy-upayogino ’bhidheyasya arthakā api syur iti na iṣṭa-siddhiḥ. arthaarthakā iti cet. eṣa puruṣa-vyāpāraḥ syāt. arthaarthakā iti. siddhāntam abhyupetya a-niyamāt arthakāḥ. a-tad-rūpe ca tādrūpyaṃ kalpitaṃ arthakāḥ. teṣu sa ātmā kalpanā-samāropitaḥ syāt. arthakāḥ puruṣa-saṃskārād arthavantaḥ syuḥ. tatarthakeṣv artha-vikalpaḥ puruṣa-kṛtaḥ, na tu arthakriyayā kasyacit sahakāritva-niyamo na api arthakriyā-a-samarthasya vicāraiḥ kiṃ tadarthakriyā-anurodhena pramāṇatvaṃ vyavasthitam || arthakriyā-anurodhena pramāṇatvaṃ vyavasthitam ||6 arthakriyā api. sā api na bhaven nir-viśeṣāṇāṃ arthakriyā-ayogād arthakriyā-sāmarthya-lakṣaṇato ’rthakriyā-arthi-pravṛtti-viṣayo dadhi. tat-phala arthakriyā-arthī tad-a-samarthaṃ prati dattaarthakriyā-arthī tad-a-samarthaṃ prati na dattaarthakriyā-arthī pravartate, yathā gor vāha-dohaarthakriyā-arthī samaṃ dvayor api pravarteta. eko arthakriyā-arthī hi sarvaḥ pramāṇam a-pramāṇaṃ vā arthakriyā-ādi-bhāve ghaṭatvāt, tad-rūpasya ca arthakriyā-ādiṣu | iṣṭa-siddhir asiddhir vā arthakriyā-āśrayo hi sarvo vidhi-pratiṣedhābhyāṃ arthakriyā-upagamād eṣāṃ sādhana-vaiphalyam. arthakriyā-upayogena dravyasya an-upayogitvaarthakriyā-upayogo ’n-upayogaś ca ity-ādi. asti arthakriyā eva sahakāriṇāṃ sahakāritvam. arthakriyā eva sahakāritvam. yatra tu viśeṣaarthakriyā-kāry api tat-kārī iva vyavahāriṇāṃ arthakriyā-kāri. tac ca tena ātmanā pratyakṣeṇa arthakriyā-kāri tad eva vastv ity uktam. sa ca arthakriyā-kāriṇa eka-śabda-vācyā bhavantu, kim arthakriyā-kāriṇaś cakṣur-ādi-vad iti. tām ekāṃ arthakriyā-kāritayā pratibhāsanāt tad-a-kāribhyo arthakriyā-kāritvam. na api svalakṣaṇasya arthakriyā-kāriṣu vā artheṣu tad-bhāva sthāpanāya arthakriyā-kṣamaḥ | (166ab) idam eva hi vastv-aarthakriyā-kṣamān | tat sādhanāya ity artheṣu arthakriyā ghaṭe dṛśyamānā, a-dṛṣṭā api tantuṣu arthakriyā-darśanāt, yathā pradīpasya vijñānaarthakriyā paṭe dṛśyata iti sattā-bhedaḥ. ’rthakriyā-bheda-mātreṇa sattā-bheda iti, kiṃ arthakriyā-bhedaḥ, araṇi-nirmathana-avasthāarthakriyā-bhedaḥ. etena buddhi-vyapadeśa-bheda-a arthakriyā-bhedena. yā arthakriyā yasminn a-dṛṣṭā arthakriyā yasminn a-dṛṣṭā punar dṛśyate sā sattā arthakriyā-yogya-a-yogya-utpatter artha-saṃvādaarthakriyā-yogya-abhimata-saṃvādanāt, mithyātve arthakriyā-yogya-lakṣaṇatvād vastunaḥ, tato ’pi arthakriyā-yogya-viṣayatvāt tad-arthi-pravṛtteḥ, arthakriyā-yogya-viṣayatvād vicārasya. sukhaarthakriyā-yogyaṃ manyamānā dṛśya-vikalpyāv arthakriyā-yogyatā a-yogyatā ca iti vakṣyāmaḥ. sa arthakriyā-yogyatvād a-pravṛttiḥ, anyatra ca arthakriyā-yogyatvād a-vastu. vastu tu viśeṣa eva

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SV_06424 SV_04610 SV_08408 HB_01808 VN_01609 HB_00411 HB_02309 V2_07903 VN_00625 VN_00721 PV_03003 V2_08007 V2_08001 HB_00304 HB_00311 VN_00204 NB_01015 PV_03054 PV_02001 SV_04211 SV_13103 V3_05203 VN_00817 VN_00907 VN_00518 SV_04715 HB_00307 VN_00722 V2_07506 SV_09702 SV_04206 SV_08920 SV_04916 SV_04920 SV_04105 PV_03057 V2_04710 SV_14927 V3_09312 SV_08111 PV_03001 V1_00110 SV_04701 V3_00106 NB_03006 V3_06702 SV_06805 SV_05720 SV_10613 V3_06813 SV_11227 SV_11218 PV_02094 SV_17218 V2_07204 VN_04313 SV_11217 NB_03047 SV_15431 V3_01202 SV_15501 PV_03008 V3_02812 V2_05109 SV_00113

buddhiḥ svam eva ābhāsaṃ vyavahāra-viṣayam ādriyeta, anyathā upekṣaṇīyatvāt. tatra anca iti vakṣyāmaḥ. sa ca (166cʼ) ity upekṣām arhati. tasmād idam ekatad-avasthāyāṃ na paścād-vad upalabdhiḥ, tadyat sat, tat kṣaṇikam eva. a-kṣaṇikatve kvacic chaktiḥ, krama-yaugapadyābhyām syād api yā a-naśvara-ātmānaṃ janayet. na, hy eka-śabdo niyujyate yadi, kiṃ syāt. tadrūpa-ādīnāṃ ghaṭa-kambala-ādiṣu nānāanya-nimittānāṃ bhāve dhī-sad-asattvataḥ || -sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati. a-sambhavāt. na hi tasya a-kṣaṇikasya abhilapato ’-pūrva-artha-adhigama-abhāvāt, bhāvino nīla-vikalpasya viṣayeṇa nīla-sādhyakrama-yaugapadyābhyām arthakriyā-ayogād tat svalakṣaṇam. tad eva paramārtha-sat. ’yaṃ meyaṃ tv ekaṃ svalakṣaṇam || tasmād paricchedaḥ || || pramāṇam avisaṃvādi jñānam kathaṃ vikalpasya viṣayaḥ. anyato vā katham vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyo vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyo vā. ata eva na tad-viparyayād viparyayaḥ. -bheda-a-bhedau vyākhyātau. tatra yad uktam idaṃ tan-nimittam ucyate. buddhi-vyapadeśa-kāri-bheda-sāmye na kiṃ kṛtaḥ | (95ab) yām vā anveṣate prekṣāvān. na ca sāmānyaṃ kāñcid ta eka-rūpāḥ samudāya-antara-a-sambhāvinīm pradīpas tad-rūpa-a-pratipattau svām pradīpas tad-rūpa-a-pratipattau svām svabhāva-bhede ’py eka-pratyabhijñāna-ādikām samaṃ dvayor api pravarteta. eko ’pi tām na syāt. na eṣa doṣaḥ. yasmāj jñāna-ādycakṣur-ādi-vad iti. tām ekāṃ jñāna-ādikām -pratyayaṃ dahana-gṛha-ādikāṃ kāṣṭha-sādhyām | mithyā-jñāna-a-viśeṣe ’pi viśeṣo | mithyā-jñāna-a-viśeṣe ’pi viśeṣo sarvasya kenacit kadācij jñānāt. jñāna-mātrakā iyam avasthā. yā iyam udaka-dhāraṇa-ādyupayujyata iti vācyam. tasya upayoge śaktāv viṣaya-dvaividhyāc chakty-a-śaktitaḥ | na hy ābhyām arthaṃ paricchidya pravartamāno -abhāvāt. evaṃ tarhi tadvān alam (94ʼbʼ) āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy ansādharmyavad vaidharmyavac ca iti. na anayor satyam, virodhi-vyāptena api svabhāvena atra anugāmi kiñcid rūpam asti. kevalaṃ tadśobheta, a-tat-kāri-vivekena pravṛtty207|| atīta-a-jātayor vā api na ca syād anṛta|55|| atīta-a-jātayor vā api na ca syād anṛtanivartayati. tat kutas tan-nivṛttyā satyapuruṣa-āśrayān mithyā-arthatā tathā satya| mukhyam ity eva ca kuto ’-bhinne ’-bhinna| apauruṣeye sā na asti tasya sā eka| apauruṣeye sā na asti tasya sā ekapaurvāparyeṇa yogo na asti ity a-sambaddhatad yathā vacanasya puruṣa-āśrayān mithyāiti. atra ātma-arthā ity an-uktāv apy ātmatan na an-anvayā vyatireka-vyāptiḥ. mithyāyathā saṃhatānāṃ pārārthye sādhya ātmavyāptyā apauruṣeyān nivṛttāv api na satya’-pratiṣedhāt sphuṭa-ābhatā | jñāna-rūpatayā -grahaṇam indriya-jñānasya kasyacid vitathadharmiṇy a-vṛttir iti cet, na, anya-niṣedhaiti cet. na, sarva-dharmi-dharma-pratiṣedha-

arthatvāt arthakriyā-yogyam adhyavasāya śabda-artham arthakriyā-yogyā jātiḥ (94abʼ) na hi jātiḥ kvacid arthakriyā-yogyo ’rtho na anveti yo ’nveti na arthakriyā-lakṣaṇaṃ sahakāritvaṃ kṣaṇikānām eva arthakriyā vā. vyakter a-prādur-bhāvād iti cet, ’rthakriyā-virodhāt tal-lakṣaṇaṃ vastutvaṃ hīyata arthakriyā-virodhāt. tasmāt – yat sat tat arthakriyā-śakti-lakṣaṇatvād vastunaḥ. sarvaarthakriyā-śakti-sthāpanāya niyuktasya samudāyaarthakriyā-śabda-virodhāt ta eka-rūpāḥ samudāyaarthakriyā-samarthaṃ yat tad atra paramārtha-sat | arthakriyā-samarthaṃ yat tad atra paramārtha-sat | arthakriyā sambhavati, krama-yaugapadya-virodhāt. arthakriyā-sādhanasya darśanāt, a-dṛṣṭasya tatarthakriyā sādhyate. tasmād an-adhigata-arthaarthakriyā-sāmarthya-lakṣaṇato nivṛttam ity asad arthakriyā-sāmarthya-lakṣaṇatvād vastunaḥ. anyat arthakriyā-siddheḥ sad-asattā-vicāraṇāt | tasya arthakriyā-sthitiḥ | avisaṃvādanaṃ śābde ’py arthakriyā. svalakṣaṇe ca anityatva-ādy-a’rthakriyāḥ. na hi māṇavako dahana-upacārād ’rthakriyāḥ. na hi māṇavako dahana-upacārād arthakriyātas tu sattā-vyavahāraḥ syāt, na sattāarthakriyātaḥ sattā-vyavahāra-siddhiḥ, viparyayād arthakriyābhyaḥ sad-vyavahāro viparyaye ca asadarthakriyām adhikṛtya ayam artheṣu śabdān arthakriyām upakalpayati svalakṣaṇa-pratipatter arthakriyām eva na kuryuḥ. tena tat-prakāśanāya arthakriyāṃ karoti. tasmān niścito vyāpyo gamako arthakriyāṃ karoti. vyāpakas tasya niścitaḥ | arthakriyāṃ kurvantas tad-a-kāribhyo bhedād aarthakriyāṃ tat-svabhāvatvād eva karoti. tadarthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede ’pi kurvataḥ | arthakriyāṃ teṣu paśyato vastu-dharmatayā eva arthakriyām, na tu bheda-a-viśeṣe ’pi jala-ādayaḥ, ’rthakriyāṃ prati || yathā tathā a-yathārthatve ’rthakriyāṃ prati ||5|| yathā tathā aarthakriyāyām apy a-sāmarthye vastv eva na syāt. arthakriyāyām upanidhīyate, yām ayaṃ jantur arthakriyāyām eva upayujyata iti kiṃ na iṣyata arthakriyāyāṃ keśa-ādir na artho ’n-artha’rthakriyāyāṃ visaṃvādyate. nanv anyad api śābdaarthakriyāsv iti tatra śabdo niyojyate. sa ca | (9 arthataḥ ||1|| siddhir iti jñāpana-artham. yathā arthataḥ kaścid bhedaḥ. anyatra prayoga-bhedāt. arthato virodhāt. tad-upanyāsena anupalabdheḥ arthatayā te bhāvā a-tad-arthebhyo bhinnā iti arthatayā. yadi hi na tat-pratīty-arthaḥ saṅketas arthatā | vācaḥ kasyāścid ity eṣā bauddha-arthaarthatā | vācaḥ kasyāścid ity eṣā bauddha-arthaarthatā. atha punar utpattir eva pauruṣeyatā. na arthatā api iti. sa nivartamānas tām api arthatā iti cet || an-artha-antara-hetutve ’py aarthatā kutaḥ ||327|| vivakṣayā hi śabdo ’rthe arthatā kutaḥ ||48|| svabhāva-niyame ’nyatra na arthatā gṛhyate, tat samudāya-arthasya apāyād arthatā tathā satya-arthatā api iti. sa arthatā sādhyā. tena na ukta-mātram eva sādhyam arthatāyās tu pauruṣeyatvena vyāptyā apauruṣeyān arthatvam. tad an-uktam api icchayā vyāptaṃ arthatvam, prakāra-antara-sambhavāt. dvairāśye tu arthatvāt keśa-ādi iti matiḥ punaḥ || sāmānyaarthatvāt tat-parihāreṇa pramāṇa-viṣaya-parigraha arthatvāt. tatra vṛttau labdhāyāṃ samuccīyamānaarthatvāt. tad-eka-deśatvāt tad-upacāra-yogya-

arthatvāt V3_04305 V3_02505 SV_06117 HB_03818 SV_12104 V3_13203 NB_03121 V2_05212 VN_04609 V1_02404 HB_00107 PV_02281 PV_03024 VN_05016 PV_02096 PV_03234 SV_15505 PV_04028 SV_08706 PV_03314 PV_03009 PV_03258 VN_04606 PV_04084 V3_02513 VN_04218 SV_16921 SV_17119 VN_03212 VN_04911 V3_04909 VN_03808 PV_03107 PV_02284 SV_16510 SV_06701 SV_02714 V1_03007 SV_15505 VN_04508 VN_04311 V3_05503 SV_06609 VN_04009 PV_04128 V3_03907 PV_03399 PV_04013 V3_05906 VN_00712 V3_07902 PV_03099 HB_00114 SV_00204 HB_00111 V3_02609 SV_17404 V2_05207 SV_11211 SV_11209 VN_04501 SV_15216 VN_00103 V1_00107 HB_00102

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iti cet, na, sarva-dharmi-dharma-pratiṣedhana, anumānasya sāmānya-viṣayatvena eva gatana ativartate, tasya pravṛtti-nivṛttyna kartavyam. na na kartavyam, tasya anyavā para-upadeśād a-pratyayād a-niścayatena na asya lakṣaṇaṃ pṛthag ucyate, gatatena na asya lakṣaṇaṃ pṛthag ucyate gataeva tṛtīyaṃ rūpaṃ syāt. prayoga-darśanana vyarthaṃ saṃskṛta-śabda-vyutpatty’py asti sukha-ādi-saṃvedanam iti darśanaiti cet, na, sarva-dharmi-dharma-pratiṣedhasthira-a-śeṣa-viśeṣa-jñāna-sādhanam || bodhatasmin kena nirmitaḥ || pratyakṣa-pratyaya-vacanam iti. artha-punaruktena eva gatavyāvṛtti-bhedataḥ | syād an-artha-antaraśabdair jñānayo rūpa-bhedataḥ || ekasyāt. artha-antara-vikalpa-vat. yathā a-tadtathā hy eṣa na nyāya iti sūcitam || gamyatat tasya eva aparasmād bhedaḥ. na hi tasya -bhedo ’pi kriyā-sādhanayor dvayoḥ | eka-pratibhāsam an-arthakam | jñāna-rūpatayā vat sukham | gṛhyeta kevalaṃ tasya tad-dhetvbhavati. viparyaya-darśanāc ca. śabdād muktvā pakṣasya lakṣaṇam | ucyate parihāramuktvā pakṣasya lakṣaṇam | ucyate parihāraity-evam-ādinā kāraṇena, tad a-vijñātaa-viśeṣāt. a-viśiṣṭānāṃ sarva-artheṣv ekam tasmād a-vidita-artha-vibhāgeṣu śabdeṣv ekam -viśeṣa-svabhāvatā-bhāvam upadarśayañ śabdaapi nigrahād ity aparaḥ. yaḥ pratīyamānaviparyaye vā viparyāsanam iti darśanapratijñā-sannyāsaḥ. yaḥ pratijñātam viniścetur a-pāṭavāt || tasya eva vinivṛttytad-upadeśataḥ || pramāṇa-tattva-siddhykaścit svabhāva-pratiniyamo yena ekam ||142|| yo ’pi manyate katham a-bhinnam anya-vyavacchedaḥ kṛto bhavati iti tadpratyakṣa-ābhāsam āha sa-apavādatva-sūcana’pi bharata-urvaśy-ādi-carita-ādikam ’-sāmarthyāt pratipādaka-vyutpattyiti. paurvāparya-ayogād a-pratibaddhaiti. vyutpatty-arthaṃ ca hetu-vacanam uktasyur a-nibandhanāḥ | yathāsvaṃ śabdā bhinnam a-virāmāt. prakṛtād arthād a-pratibaddhapratiṣedho virudhyate || naimittikyāḥ śruter ity uktaṃ bhavati. naimittikyāḥ śruter rūpatvād eka-rūpaṃ bhaven manaḥ | sarvaṃ tad-āropita-ātmanām | a-liṅgatva-prasiddhy-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam āhosvit puruṣaiḥ śabdā vyavahāraca a-gamakatvam iti kiṃ kasya sādhanam, yadtasya eva kathyate | tad atyanta-vimūḍha-aṃśa-vyāpti-vacanāt tatra eva bhāva-niyama-parigrahaḥ. siddhe punar vacanaṃ niyama-parigrahaḥ. siddhe punar vacanaṃ niyama’pi prasaṅga iti tad-vyavacchedasatya-artham upadarśya sarvaṃ satyanāstitā na anyatra na viruddha iti niyamadoṣāṇāṃ puruṣa-āśrayād apauruṣeyaṃ satyadoṣāṇāṃ puruṣa-āśrayāt | apauruṣeyaṃ satyaānupūrvīṃ pratipadyate, ānupūrvyā ca vyāpter anyatra a-sambhavād a-kṛtakaṃ satya-upanyāsaiḥ śaṭhā nigṛhṇanti, tan-niṣedha-jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana-āśrayatvāt saṅkṣepatas tad-vyutpādana-

artham arthatvāt. tad-eka-deśatvāt tad-upacāra-yogyaarthatvāt. dharmi-sattāyāṃ sādhyāyāṃ svalakṣaṇaṃ arthatvāt. yadi hy ayaṃ na kasyacit kutaścin arthatvāt. sapakṣa-vipakṣayor hi darśana-aarthatvāt. svayaṃ-kṛtānām apy apahnotṛ-darśanāt. arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca arthatvāt. hetoḥ sapakṣa eva sattvam a-sapakṣāc arthatvād a-doṣaḥ – anvaya-vyatirekayor niścitaarthatvād iti cet, ko ’yaṃ śabdānāṃ saṃskāraḥ. na arthatvād upakṣepasya. tatra api saṃvedanam eva arthatvād upacārasya. evaṃ hi cākṣuṣatva-ādi arthatvād gamer bāhya-śaikṣa-a-śaikṣa-adhikas arthatvān na akṣāṇāṃ vyarthatā iti cet | sā eva arthatvān na pṛthag vācyam. ayam api niyataarthatve ’py a-karma-a-dravya-śabda-vat || arthatve ’pi buddhīnāṃ nānā-āśrayatā sa cet | arthatve ’pi bharata-urvaśy-ādi-carita-ādikam arthatve ’pi sādhya-ukter a-sammohāya lakṣaṇam | arthatve dṛśyasya rūpa-an-upalakṣaṇaṃ yuktam. tad arthatve dvayaṃ vyarthaṃ na ca syāt krama-bhāvitā arthatve sāmānye cet prasajyate || tathā-iṣṭatvād artham a-gṛhṇataḥ || na hi saṃvedanaṃ yuktam artham a-pratipadyamānāḥ apaśabdair eva bahulaṃ artham a-vyāpti-vyatirekayoḥ || svayaṃ-nipātaartham a-vyāpti-vyatirekayoḥ ||22|| svayaṃ-nipāta artham, a-sāmarthya-saṃvaraṇāya prayuktaṃ artham atyakṣa-saṃyogam an-atyakṣa-darśini puruṣa artham atyakṣa-saṃyogam an-ālambana-samāropaṃ artham adhikṛtya sarvaṃ pṛthag iti brūyāt. etena artham an-arthakaṃ śabdaṃ prayuṅkte, sa nigraham artham anityaḥ kṛtakatvāt prayatnānantarīyakatvāc artham anityaḥ śabda aindriyakatvād iti sāmānyaartham anumāna-upavarṇanam | vyayasyanti īkṣaṇād artham anumāne ’py a-vāraṇāt | prayoga-darśanād artham anurundhate na aparam. kevalaṃ samayaartham antareṇa bahuṣv ekā śrutiḥ, teṣām a-sāmyāt, artham anyat pravartate. nanu na avaśyaṃ artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dviartham anye ’nyathā vyācakṣate. tad-anusāreṇa ca artham anvākhyānam iti cet, nanu goṇī-śabdād api artham apārthakam. yatra anekasya padasya artham apy anumāne ’dhikriyate. tena iha prabheda artham abhidadhānāḥ katham eka-artha-buddhyartham artha-antaram. yathokta-lakṣaṇe pakṣaartham arthaṃ vā pāramārthikam | śabdānāṃ artham arthaṃ vā pāramārthikam | śabdānāṃ artham arthāc cet tasya na asti tad-ābhatā || artham arthād artha-prasiddhitaḥ || kalpanāartham arthād viśeṣayati. anyathā saṃvedanasya artham artheṣu niyujyante. svayam utthāpane hi artham avyabhicāraś cintyate. tasmād vastuto yad artham ā-go-pālam a-saṃvṛteḥ || etāvan niścayaartham āśaṅkyeta. tat-sāmarthyād artha-gatāv artham āśaṅkyeta. sajātīya eva sattvam iti siddhe artham āśaṅkyeta. sajātīya eva sattvam iti siddhe artham āha. tena an-aṅgam iṣer niṣṭhā atra, artham āha śāstraṃ śakya-paricchede ’pi viṣaye artham ity āha. tatra a-sambhavād eva na anyaartham ity eke. kāraṇa-abhāvo hi kārya-abhāvaṃ artham iti kecit pracakṣate ||224 || na khalu artham iti, tathā hi pūrvaṃ karma-upādīyate tataḥ artham iti syād vinā apy anvayena. yo hi yena aartham idam ārabhyate. a-sādhana-aṅga-vacanam aartham idam ārabhyate. tad dvividhaṃ samyagartham idam ārabhyate. pakṣa-dharmas tad-aṃśena

artham SV_03223 V3_01203 PV_03189 PV_03289 SV_17404 SV_06425 V1_00303 SV_16526 SV_10701 V3_06909 SV_13817 V3_13607 PV_02132 SV_06809 V3_06703 HB_03403 SV_06901 V3_02403 SV_13421 SV_16509 SV_06802 SV_06625 SV_11215 V3_02812 SV_03228 SV_04525 SV_11106 SV_06823 V3_09104 V3_00902 NB_02019 SV_03106 SV_17411 SV_15313 PV_03444 V3_02904 SV_00207 PV_03300 V1_00501 V3_05502 PV_03160 SV_04613 SV_11416 SV_03405 SV_03604 PV_04202 V3_05508 SV_05921 SV_15315 SV_15401 SV_14515 V3_05302 NB_03048 SV_03310 SV_00114 V3_04305 SV_01922 V1_00410 PV_02134 SV_07404 PV_04195 V3_04906 VN_04505 PV_04234 V2_05516

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’pi vibhaktir vyatirekiṇī | bhinnam api icchayā vyāptaṃ sādhyam iti darśanatatra apy an-arthikā || yathā-samita-siddhy-ābhaṃ caturvidham || an-akṣa-jatva-siddhy-pratighāta-sāmarthyasya abhidhānaṃ satya-viṣayam arthakriyā-yogyam adhyavasāya śabdapramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam tad-a-sambhavād eva hy āgamas tat-pratipatty| na hi śabda-artho ’san san vā kañcit puruṣahi śabda-arthaḥ sann asan vā kañcit puruṣaanupalabdhiḥ. na ca avaśyaṃ vyañjaka-vyāpāro śabda-prayoga-a-sambhavāt. prayuñjāno -duḥkha-kṣamer itaḥ || dayāvān duḥkha-hānaviśeṣa-codanā iti sakṛt sarveṣāṃ niyojanaanupalabdheḥ prayogaḥ syād iti darśanaapy avaśyam abhāva-niścaya iti darśanakāraṇa-apekṣayā apy aneka ekena vyavahāra-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi na -vad upalambha-sākalya-sannidhāna-sādhyam abhipatanti. tatra ekaḥ puruṣaḥ kañcid kuto rūpa-vijñānam iti vyavahāra-lāghava-sambhave sati ||141|| sakṛt sarva-pratītyguṇānāṃ puruṣa-āśrayāt | apauruṣeyaṃ mithyātat-parihāreṇa pramāṇa-viṣaya-parigraha-abhidhāne ’pi kasyacid viśeṣasya pratyāyanaarthaṃ prakāśayanti. saṅketaś ca vyavahāra-sukha-rasasya an-udvejanāc ca. abhūta-viśeṣa-vācibhiḥ sakṛd eva śabdaiḥ pratyayana jñāpakaḥ, śabda-vat. trairūpyāc ca hetur svataḥ sādhana-saṃsthitiḥ ||4|| artha eva hy -hetuḥ. svabhāva-pratibandhe hi saty artho 5|| iti saṅgraha-ślokaḥ. yadi bhrānti-nivṛttyvā vadat ||333|| virodham a-samādhāya śāstraiti. tasmād a-kṛtakaṃ ca syād syān mithyāpratipāditā || dṛṣṭayor eva sārūpya-graho samyag-jñāna-ayogāt. viṣaya-upadarśanaartha-gatau pratipatti-gaurava-parihāra’pi prāmāṇyaṃ pratiṣidhyate | visaṃvādāt tadvṛttiṃ sva-vācā viḍambayati. para-avabodhatādātmya-pratītir mā bhūd iti. vyutpattyicchā anvayī ca saḥ | kriyate vyavahāravyakter a-śakya-codanatvāl lakṣita-lakṣaṇaparikalpanā | (229ab) api nāma a-saṅkīrṇam -pratikṣepeṇa ity ayaṃ viśeṣaḥ. jijñāpayiṣur vaktṛbhir viniyamyate | anapekṣita-bāhya’-vibhāgavān | sa tena avyabhicārī syād ity ’-vibhāgavān | sa tena avyabhicārī syād ity kriyate. saṅketa-kāle tathā-dṛṣṭam eva ayam -sādhikā ity uktam. tena yat kiñcin mithyāhetur ato ’nvayī ||291|| yat kiñcin mithyāity apara-apekṣa-dharma-antara-pratiṣedhaeva kāraṇāni tad-avasthā-upakāriṇam nirākriyate, na sa pakṣa iti pradarśana-mātraṃ jijñāsate tathābhūta-jñāpanatad-upacāra-yogya-dharmi-dharma-pratipattydeśatvāt tad-upacāra-yogya-dharmi-pratipattypradarśyate. eka-sad-bhāve ’nyasya prasiddhyyathā-upadeśaṃ pravartamānasya a-vipralambhana iti paśyati | phalasya hetor hāna-ādhānād upakāraka iti cet. so ’tīndriyam -anvaya-doṣa-bhāk || svabhāva-kārya-siddhy-dharmo vibhajyate. svabhāva-kārya-siddhyarthe pratītiḥ, śabda-anvākhyāna-prayatnena upāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante upāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante

arthaṃ artham iva anveti vācye leśa-viśeṣataḥ ||60|| na artham iṣṭa-grahaṇam. ayam eva dharma-dharmiṇor artham iṣyate samaya-smṛtiḥ | bhedaś ca a-samito artham ukte dve bhrānti-darśanāt | siddha-anumāartham upadarśya sarvaṃ satya-artham āha śāstraṃ artham upanayati iti. tatra eva ca te śabdās tais artham upanayanty apanayanti vā. yatra prāg artham upayācyate. anyathā saty api tasmin artham uparuṇaddhi samādadhāti vā, yathāartham uparuṇaddhi samādadhāti vā, yathā’rtham upalambhayati. kvacit prakāśe ’pi ghaṭa’rtham upasthāpayati, apahnute ca iti pratijñāartham upāyeṣv abhiyujyate | parokṣa-upeya-tadartham ekam ayaṃ lokaḥ śabdaṃ teṣu niyuṅkte ghaṭa artham etad uktam, yathā ayam eva anantaraartham ete prayujyete. ity eṣa eva pakṣa-dharmo artham eva. yathā śābaleyo bāhuleyaḥ arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty arthaṃ kathaṃ sādhayet. ko hi viśeṣo ’tyantaarthaṃ kalpayaty anyo ’param. na ca śabdānāṃ arthaṃ kaścit sāṅketikīṃ śrutiṃ niveśayed yaro arthaṃ kaścit sāṅketikīṃ śrutim | kuryād ṛte ’pi arthaṃ kiṃ na ity anye pracakṣate ||225 || yathā artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe arthaṃ kṛte saṅketa-bhede vyatirikta-arthā arthaṃ kriyate, api nāma itaḥ śabdāt kṛtaarthaṃ khalv apy upādāna-bala-bhāvi-santānasya arthaṃ khyāpyante sa-nidarśanāḥ sa-pratighā vā arthaṃ gamayati, a-sambaddhād a-pratipatteḥ, arthaṃ gamayati, nāntarīyakatvāt. na abhidhānam, ’rthaṃ gamayet. tad-a-pratibaddhasya tadarthaṃ gṛhīte ’py anyad iṣyate | (56ab) syād etat arthaṃ ca a-pradarśya saḥ | satya-arthaṃ arthaṃ ca iti na virodhaṃ paśyāmaḥ. na hi iyam ’rthaṃ ca na dṛṣṭavān | prāk kathaṃ darśanena arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’arthaṃ ca pakṣa-vacanam. pakṣasya dharmatve tadarthaṃ ca pratyakṣa-ābhaṃ dvidhā uditam || kriyāarthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati arthaṃ ca hetu-vacanam ukta-artham apy anumāne arthaṃ chandaḥ śabda-aṃśa-nāma-vat || vastuarthaṃ jāti-codanā iti cet. a-śabda-codite saty arthaṃ jānīyām iti saṅkara-hetuḥ puruṣa-upākīrṇaḥ. arthaṃ taṃ taddhitena kṛtā api vā | anyena vā arthaṃ tat tathā vācakaṃ vacaḥ ||66|| na hi arthaṃ tat-prabhedanam || saṃyogy-ādiṣu yeṣv asti arthaṃ tat-prabhedanam ||37|| saṃyogya-ādiṣu yeṣv arthaṃ tat-sambandhinaṃ vā vyavahāre ’pi arthaṃ tat sarvaṃ pauruṣeyam ity a-niścayād aarthaṃ tat sarvaṃ pauruṣeyam iti hetu-vipakṣeṇa arthaṃ tat-svabhāva-jñāpanena artha-antaram iva artham, tato labhyasya atiśayasya kārya-upayogāt. artham. tatra pratyakṣa-nirākṛto yathā – aarthaṃ tathā-kṛta-saṅketena śabdena prabodhyata artham. tathā ca cākṣuṣatva-ādi-parihāraḥ. dharma artham. tathā ca cākṣuṣatva-ādi-parihāraḥ. dharma artham, tad-abhāve ’-sambhavāt. hetu-svabhāvaartham. tad yathā-dṛṣṭa-sādharmyāt tathā arthaṃ tad-vipakṣaṃ parīkṣate || sādhyate tadarthaṃ darśayan kathaṃ na pratipatter bhedakaḥ. arthaṃ dvau dvau hetu-viparyayau | vivādād bhedaarthaṃ dvau dvau hetu-viparyayau | vivādād bhedaarthaṃ na paśyāmaḥ. goṇī-śabdasya artha’rthaṃ na laukikam || tat-phalo ’-tat-phalaś ca ’rthaṃ na laukikam ||26|| tat-phalo ’-tat-phalaś

arthaṃ SV_00220 V2_05610 V2_07211 VN_04310 SV_09307 V3_07610 SP_00014 HB_03903 SV_15929 V3_03503 V1_00110 V1_01304 V1_01312 V1_01708 VN_05014 SV_17506 SV_01615 PV_03535 V3_03207 PV_04233 V2_05514 SV_04524 SV_17412 VN_06715 V3_00502 SV_04526 VN_04514 VN_04413 SV_03226 PV_03291 V1_04110 HB_03511 SV_03112 SV_03305 V3_03504 SV_09204 PV_04228 V2_05503 SV_08907 PV_03207 VN_02815 V3_02404 PV_02274 PV_02192 SV_16715 V3_00107 VN_04216 V3_03006 SV_15214 V2_09314 SV_01205 V2_09403 SV_11107 SV_16903 PV_03389 PV_04128 V3_03907 SV_02806 PV_03323 V2_04508 SV_15902 SV_10525 V3_06801 SV_16628 V2_07006

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-hetuḥ. svabhāva-pratibandhe hi saty artho -hetuḥ. svabhāva-pratibandhe hi saty artho -mātrād avyabhicāra-asiddhyā a-niścitanirarthakam eva iti na pṛthag a-vijñātakevalo ’tha vā | ucyate sādhya-siddhytapasvī sāṅketikam icchā-mātra-anurodhinam | kārya-ādi-śrutir apy atra lāghavatena bhāva-abhāvābhyāṃ gamaka iti jñāpanasamayam ārocayet, yathā-samayaṃ ca api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam anumānaṃ ca (1a) iti. na hy ābhyām syāt, agni-dhūma-vat. na ca ayam a-śabdakam abhāvāt. tasmād ayam a-śabda-saṃyojanam eva 6|| na hi vyakty-ātmano vyatiriktam anvayinam tasya kāryam, itarat kāraṇam iti. gamyamānaatha iha kim | na hy ekaṃ na asti satyana evaṃ sukha-ādi-kāryaṃ prasādhitaṃ kañcid api sāmagryor ity uktaṃ tad aneka-kṛt || ayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśanatad anyeṣām apekṣakam | vyavahāram a-satyatad-anyeṣām apekṣakam | vyavahāram a-satyatatra na ||92 || na hi śabdā a-saṅketitam śāstra-arthaṃ ca a-pradarśya saḥ | satyaviṣayaḥ, na lokaḥ śabdair a-pratipāditam -kāle kasyacid an-abhyupagamāt. sa yam itaḥ śabdāt kṛta-saṅketād uttara-kālam imam sa katham apaśabdāc chabdaṃ pratipadya tato iti prayujyamānaṃ padaṃ kakuda-ādimantam vā prayoktum iṣyante, tathā niyuktās tam -kalpanā smaraṇa-ādikā | samaya-apekṣiṇī na -anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid bādhā-anupalabdhau prayoktavyaḥ. sa kim vṛtteḥ (57abʼ) tat tarhi bhrānti-nivṛttytad-a-viśeṣe ’pi gaurava-ādi-khyāpanaprasiddhiḥ khalv api virodhinaṃ pratijñāko vacanasya niṣeddhā. na hy a-vācyam api na niṣidhyate || tasmād āśritya śabdana niṣidhyate ||19|| tasmād āśritya śabdatad ayaṃ gava-ādi-śabda-pratyupasthāpitam ato ’py a-vikalpikā | vikalpayann apy ekavivādeṣu dṛṣṭa-pūrvo vyavahāro yena taditi cet, kutaḥ punar iyaṃ śaṅkā, yena tadsthitāyāṃ punar udbhavāt | dvaya-kṣayasva-stho ’vatiṣṭhate | mithyā-adhyāropa-hānaprasaṅgaḥ. parokṣa-daiśikānāṃ vacanānām na apy an-arthataḥ ||1|| siddhir iti jñāpanatrir-abhihitam apy a-vijñātam a-vijñātaprastāva-āśrayatve śāstraṃ bādhakam ity amum -vyāpanād yadi ||287|| atha yan mithyāan-aṅgam iti yuktaṃ tatra smaraṇatāvatā na asti iti bhavati tadtāvatā na asti iti bhavati. tadviparyaya-upādānān na syāt. na tu bhūtaiti. sa eva upadiśann upaplavād vedaṃ veda-pītayoḥ || na artho ’-saṃvedanaḥ kaścid anvirudhyate || naimittikyāḥ śruter artham uktaṃ bhavati. naimittikyāḥ śruter artham -ślokaḥ. kvacid dṛṣṭe ’pi yaj jñānaṃ sāmānyasaṃvedya-lakṣaṇam | saṃvedyaṃ syāt samānagamaka-dharma-a-dyotanāt. na hi ye yathā yam api manasā japan. na hi tadā śrotreṇa kañcid anādi-vāsanā-prabhava-vikalpa-pratibhāsinam -kāla-vāsanā-prabhava-vikalpa-pratibhāsinam ayaṃ jaiminir anyo vā svayaṃ rāga-ādimān na iti na iha pratanyate. svayaṃ rāga-ādimān na

arthaṃ ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tad’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tadartham. nanu prayoga-sāmarthyād eva arthaarthaṃ nāma nigrahasthānam iti. paurvāparyaarthaṃ nāśe kāryatva-sattva-vat ||186|| apekṣitaarthaṃ niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ arthaṃ niveśitā || tad-bhāva-abhāvāt tat-kāryaarthaṃ niścita-grahaṇam. tena na para-rūpaṃ arthaṃ niṣpādayed iti na mano-japa-ādāu doṣaḥ. arthaṃ para-mukhena vyavasthāpya punar arthaṃ paricchidya pravartamāno ’rthakriyāyāṃ arthaṃ paśyati, a-paśyaṃś ca na śabda-viśeṣam arthaṃ paśyati darśanāt. atha vā pratyakṣaarthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. arthaarthaṃ punar-vacanam api punaruktaṃ niyata-padaarthaṃ puruṣe bahu-bhāṣiṇi ||335|| yathā idam arthaṃ puṣṇāti, yena kenacit kāraṇavattvaarthaṃ pūrvaṃ ca vijñānaṃ gṛhṇīyād yadi dhīḥ parā arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto ’py arthaṃ prakalpayati dhīr yathā || taṃ tathā eva a arthaṃ prakalpayati dhīr yathā ||25|| taṃ tathā arthaṃ prakāśayanti. saṅketaś ca vyavahāra-arthaṃ arthaṃ pratijānāno jayed dhārṣṭyena bandhakīm ||33 arthaṃ pratipattuṃ samartha iti. sa eva ayaṃ arthaṃ pratipadyate, taṃ pratipadyamāno ’param arthaṃ pratipadyeta iti. na ca prāk-kṛta’rthaṃ pratipadyeta. dṛṣṭā ca an-ubhaya-vedino arthaṃ pratipādayati iti. na śabda-anvākhyānaṃ arthaṃ pratibandhena prakāśayanti. tena gaur arthaṃ pratyakṣam adhyavasyati || tathā anubhūtaarthaṃ pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, arthaṃ prayujyate. sādhya-siddhy-artham. sa kiṃ arthaṃ pravṛttaṃ pramāṇam anya-samāropaarthaṃ bahu-vacanena. prayojana-abhāvāt tu arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a arthaṃ buddhayaḥ samīhante. sambandhasya tu arthaṃ bhāva-abhāva-samāśrayam | a-bāhya-āśrayam arthaṃ bhāva-abhāva-samāśrayam | a-bāhya-āśrayam arthaṃ bhinnam a-bhinnaṃ vā pṛcchann artha-antara arthaṃ yato ’nyad api paśyati || citra-avabhāseṣv arthaṃ yatnaḥ kriyate. na ca bāla-pralāpān arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena arthaṃ yatne ca vyarthaḥ karma-kṣaye śramaḥ || arthaṃ yatno ’saty api moktari || avasthā vītaarthaṃ yathā-abhiprāyam idānīntanāḥ kiṃ artham. yathā āhur eke – parasya pratipādyatvāt artham. yad vākyaṃ parṣadā prativādinā ca trirarthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmyaarthaṃ vacanaṃ tad akhilaṃ kṛtakam iti hetuarthaṃ vacanam. a-darśanaṃ tu darśana-abhāvaḥ. sa arthaṃ vacanam iti cet. na ca na asti iti vacanāt arthaṃ vacanam. yady an-upalabhamāno ’pi na asti artham, vastu-bala-utpatteḥ. abhūta-arthāś ca doṣā arthaṃ vā anyathā apy upadiśed iti. śrūyante hi arthaṃ vā api vedanam | dṛṣṭaṃ saṃvedyamānaṃ tat arthaṃ vā pāramārthikam | śabdānāṃ pratirundhāno arthaṃ vā pāramārthikam | śabdānāṃ pratirundhāno arthaṃ vikalpakam | a-samāropita-anya-aṃśe tanarthaṃ vijñānaṃ samanantaram || idaṃ dṛṣṭaṃ arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane arthaṃ vibhāvayāmaḥ. na ca a-śabda-ātmā mantraḥ. arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ arthaṃ vetti vedasya na anyataḥ | na vedayati arthaṃ vetti vedasya na anyataḥ | na vedayati

arthaṃ SV_11715 SV_15213 SV_06820 SV_16818 HB_03511 V3_01103 SP_00006 V1_01212 SV_06818 SV_04017 VN_02222 V1_02010 SV_11326 V1_00307 PV_04095 SV_12803 V3_04301 V3_10207 V3_10106 V3_08009 VN_06507 VN_04415 PV_04272 SV_10819 SV_11818 SV_08514 SV_10819 HB_02810 SV_10609 V3_06809 VN_05001 SV_15515 VN_03403 SV_12002 SV_11505 PV_03283 V1_02814 V3_01309 V3_01309 V3_01308 SV_12814 PV_03372 PV_03370 PV_03017 SV_07619 V2_06810 SV_12816 SV_15518 V3_01310 PV_03015 VN_04210 SV_17020 PV_04029 SV_11219 SV_11223 SV_12721 SV_11005 SV_06907 V2_07110 SV_17004 SV_16918 PV_03399 PV_03130 PV_02282 V1_00602

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kārya-atiśaya-vācinā śabdena viśeṣa-khyātyeva dṛṣṭam ity a-kṛtaṃ vacaḥ | satyasādhyante vā te ’pi sakṛt pratyayaiti. puruṣo hi svayaṃ samitānāṃ śabdānām sa kim arthaṃ prayujyate. sādhya-siddhyviparyayeṇa vipratipatti-darśanāt tan-nirāsakriyā-kāraka-vācinaḥ | bhāva-bheda-pratīty-bhede smṛtiḥ katham | tad-a-smṛtau ca tena eka-vacanam api tad-eka-śakti-sūcanasañjñā yad-arthikā ||72|| yasya pratyāyanaapy anyo na pratipadyeta iti. tattva-rakṣaṇa-ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśanaata idam iti viduṣaḥ sva-nidāna-ābhāsinam pratibandha-asiddheḥ. vaktur abhipretaṃ tv hi śāstraṃ bādhakam ity amum | vaktum -artha-pratipad bhavet ||249|| parisamāptaiti. pakṣa-dharma-prabhedena sukha-grahaṇaa-vipakṣa-śaṅkāyāṃ sādhya-abhāva-vyavacchedayadi dharmiṇi siddhaḥ, kim asiddham, yadvakṣyāmaḥ. vyāvṛtti-prādhānya-sādhanabhidyate. avaśyaṃ hi viṣaya-antara-vyāptyeva pratipadyate, go-śabdāt kakuda-ādimantam svato dhiyor bheda-siddhis tābhyāṃ tad| dṛṣṭa-a-dṛṣṭa-arthayor asya avisaṃvādas tadna api siddhy-upāyam. atha punar na śabdana syāt. sarva-ākāra-viveka- a-vivekinor vā dvividhena apy a-bādhakam | dṛṣṭa-a-dṛṣṭaśabda-artha-vat sambandha iti cet, na, śabdaśakyaṃ vaktum. a-samprāpta-niruddhayor apy śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy tu na kaścid doṣo niyama-abhāvād iti. śabdapramāṇa-antara-vṛttir iti. samāna-dharmiṇor dharmi-svabhāve ’bhihitayor hetu-pratijñāca a-sambandhaḥ. tasmān na svābhāvikaḥ śabda||230|| iti saṅgraha-ślokaḥ. api ca, śabda| svapne ’pi smaryate smārtaṃ na ca tat tādṛgsvapne ’pi smaryate smārtaṃ na ca tat tādṛg-darśanāt sādhyam. na ca svarūpa-mātrasādhyam. na ca svarūpa-mātra-arthavat. eva vā. yathā prāk sañjñinā abhisambandhād sarveṣāṃ śravaṇāt. krama-śravaṇe ca pṛthag katham || nāma-ādikaṃ niṣiddhaṃ prāṅ na ayam tad bhavet || an-artha-ākāra-śaṅkā syād apy nāma-ādy etena varṇitam || sā eva iṣṭā asatsu vā bhāveṣu sāmānya-buddhir na iyam tad-abhāve ’sya idam iti na sidhyati. na apy ca pṛthag artheṣv a-dṛṣṭa-sāmarthyānām teṣv api prasaṅgaḥ. tadvad eṣām apy abhimata-arthavat. arthavac ca. tato bāhyena arthena vyatireka-a-prasiddhitaḥ || sarva-jñānanirarthakaḥ kvacit prakaraṇe tasya apy api samyak-pratipatter abhāve bāhulyam | an-ukto ’pi icchayā vyāptaḥ sādhya ātmasyād viparyayo vā. na hi śabdāḥ prakṛtyā -ayogāt. te ’n-arthakāḥ puruṣa-saṃskārād tādrūpyaṃ kalpitaṃ siṃhatā-ādi-vat ||248|| api nāma anuṣṭheyam ato jñātvā pravṛtto samīhā sandarśita-vibhāgatvāt sarvasya śabda-āśrayā yuktir atyakṣeṣu na ca itarā | tadāgame syāt. saty api tasminn a-tathābhāvād vyavahāre darśanāt kasyacid a-prasiddha-bhidām arthe bibhrad ekatra dṛśyate || indriya-gocaraḥ || viśada-pratibhāsasya tadā dayā || tataḥ parārtha-tantratvaṃ siddhatad-abhāve svabhāva-abhāvāt. tathā hy

arthasya arthaṃ vyaṅgyāḥ khyāpyante. na evaṃ jātiarthaṃ vyatirekasya virodhi-vyāpanād yadi ||287|| arthaṃ vrīhy-ādi-śabdaiḥ kṛta-saṅketāḥ kathyanta arthaṃ śṛṅga-grāhikayā api tāvad a-budhaṃ artham. sa kiṃ kvacid bādhāyām api satyāṃ sādhyaṃ artham. sa ca anumeyaḥ svarūpeṇa eva nirdeśyaḥ arthaṃ saṃyojyante ’bhidhāyakāḥ || kārya-kāraṇaarthaṃ saṃsṛṣṭaṃ vetty asau katham ||12|| yady arthaṃ saṅketa-paratantraṃ vā. tathā ye hetuarthaṃ saṅketaḥ kriyate, a-bhinna-sādhyān bhāvān arthaṃ sadbhir upahartavyam eva chala-ādi artham, sarva-jñānānām ātma-saṃvedanasya arthaṃ sūcayati iti buddhi-rūpa-vāg vijñaptyor arthaṃ sūcayeyur iti sa eva ca tathāarthaṃ sva-vācā asya saha-uktiḥ sāmya-dṛṣṭaye || arthaṃ hi śabda-rūpaṃ vākyam. te ca avayavās arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate – arthaṃ hetur ucyate. na ca hetoḥ sambandhaarthaṃ hetur ucyate. na vai sādhya-asiddhiarthaṃ hetos trīn pakṣa-dharmān āha. tathā hi na arthaṃ hetvābhāsā nigrahasthānatvena vaktavyāḥ, artham; tathā pratijñā-ādy-avayava-viparyayeṇa arthayoḥ | anyathā hy anavasthānād bhedaḥ sidhyen arthayoḥ ||215|| pratyakṣeṇa a-bādhanaṃ pratyakṣa arthayor anya eva sambandhaḥ. tābhyām a-bhede tāv arthayor abhyupagamān nāma kevalaṃ na iṣṭaṃ syān arthayor asya avisaṃvādas tad-arthayoḥ ||215|| arthayos tat-pratipādana-abhiprāye sati prayogāt arthayos tasya an-apāyāt. vastu-viparīta-ākāraarthayos tasya an-apāyāt. vastu-viparīta-ākāraarthayoḥ punar-vacanaṃ punaruktam anyatra arthayoḥ pramāṇa-saṃvāda-mātra-viśeṣād ekatra arthayor virodhād virodha-sambhava iti cet, aarthayoḥ sambandhaḥ. tad-abhiprāyasya prayogād arthayoḥ sambandho nityo vā syād anityo vā. yady arthavat || a-śubhā-pṛthivī-kṛtsna-ādy abhūtam arthavat ||32|| middha-upaplutānām apy anubhūtaarthavat. arthavac ca. tato bāhyena arthena arthavac ca. tato bāhyena arthena arthavattvam an arthavac chabda-rūpaṃ vibhakti-darśanāt sādhyam. arthavatām ekasmād eva tad-artha-siddher anyasya arthavatāṃ kramaḥ | icchā-mātra-anubandhitvād arthavati cetasi | atīta-artha-grahe siddhe dviarthavatī kena cakṣur-ādi-matir matā | arthaarthavatī kevalaṃ viplava eva iti na asmākam asyā arthavattā. arthebhyo jñāpana-icchā, tayā arthaarthavattā ca na sidhyati. sahiteṣv arthaarthavattā pauruṣeyī ca syāt pramāṇa-anurodhinī arthavattvam an-iṣṭaṃ syāt. tathā parārthāś arthavattvāc cet svapna-ādāv anyathā īkṣaṇāt | arthavattvāt. tasmād atra eva asya ānarthakyān arthavad bhavati. pāraśīka-mātṛ-mithyā-ācāra-vat. arthavan mataḥ || sarva-anya-iṣṭa-nivṛttāv apy arthavantaḥ. samayāt tato ’rtha-khyāteḥ kāyaarthavantaḥ syuḥ. tat-saṃskāryatā eva ca eṣāṃ arthavān eva ātmā vākyam. te ca avayavāḥ svayam ’rthavān syām iti. sa śakya-darśana-avisaṃvādaarthasya. a-pratipakṣa-doṣa-upakṣepa-ādayo durarthasya a-pratiṣṭhānād yukter atra na sambhavaḥ | arthasya a-pramāṇa-vṛtter anyasya api arthasya a-prasiddhasya vā punar vyutpattiarthasya a-bhinna-rūpatvād eka-rūpaṃ bhaven manaḥ arthasya a-vibhāvanāt | vijñāna-ābhāsa-bhedo hi arthasya a-virāmataḥ | dayayā śreya ācaṣṭe jñānād arthasya a-sambhave ’bhāvāt pratyakṣe ’pi

arthasya VN_06311 VN_01903 SV_04807 VN_04313 SV_16822 SV_10512 SV_04914 V3_07302 SV_06113 SV_10917 V2_04806 VN_05108 V3_02006 HB_03910 PV_03351 V1_03709 V3_13504 PV_03464 PV_03464 SV_16701 V2_07007 V3_13403 SV_09420 VN_04819 PV_03462 PV_03499 VN_06510 SV_08905 V1_01113 SV_00402 V2_07403 V3_05908 PV_03343 PV_03390 PV_04152 V1_01608 PV_03474 V2_06802 VN_03210 SV_14214 PV_04275 V3_06202 PV_03255 SV_14315 VN_05207 SV_12614 VN_02101 V1_00212 V3_00410 V3_03105 VN_01902 SV_01926 V2_10103 VN_01017 PV_03409 VN_03202 SV_02906 SV_08911 V1_03612 SV_10323 V3_03411 PV_03029 VN_02113 VN_01816 SV_09616

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eka-sādhana-vacana-vat. yathā ekasya jijñāsāyām a-doṣaḥ. jijñāsitaṃ punar -antara-abhyupagame prayojana-abhāvāt, tada-sambaddha-arthatā gṛhyate, tat samudāyaniyamaṃ jñātum īśa ity a-pratipattir eva tad-nirdeśād eva vyāpnuvataḥ siddheḥ. niścitaāśritaḥ syāt. evaṃ tarhy anvayinaḥ kasyacid pradhāna-ādi-śabda-vācyasya eva kasyacid kutaścana | buddheḥ prayujyate śabdas tadtasya asya puruṣa-artha-upayogino ’bhiyogavastuni tasya a-nirodhāt tataś ca kasyacid vākya ādhikya-doṣa iti punar-vacane ’pi gata-icchā bhavati, tad-bhāva-a-parityāgād – tri-rūpaṃ liṅgaṃ vaḥ saṃvādakam ’pi vā | jñānasya hetur artho ’pi ity ’pi vā | jñānasya hetur artho ’pi ity -pratibandhāt. nanv an-udbhāvite ’pi doṣe tad-vyaktatva-a-viniścayāt || atha iṣyate | na an-utpāda-vyayavato viśeṣo na anyataḥ | na vedayati vedo ’pi vedana anyataḥ | na vedayati vedo ’pi vedayena upamānāt sādhanaṃ syāt. na hy sādhanam. pradhāna-ādi-śabda-vācyasya eva pratītir bhaviṣyati iti. pratīyamāna| na a-prasiddhasya liṅgatvaṃ vyaktir paśyato ’py akṣair ghaṭayed yadi kalpanā | kathā-prasaṅgo ’pa-siddhāntaḥ. kasyacid śabda-coditāḥ yathāsvaṃ pṛthag-abhidhānāt. sā buddhiḥ (10abc) ko hi indriya-a-viṣayasya ||2|| hetur iti vartate. tādātmyaṃ hy svabhāvo hetur ātmani | (52ab) tādātmyaṃ hy na kasyacid viśeṣa-siddhiḥ syāt. darśayat | tad a-dṛṣṭaṃ kathaṃ nāma bhaved tat tayor na asti vivekitā || tasmād || tatra udāhṛti-diṅ-mātram ucyate a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt | sādhyatvaṃ tasya api ity anavasthitiḥ || ity -abhāvān na para-ātmanaḥ pratipattir -abhidhānaṃ ca pratipādya sarvasya śabda270ʼb) | anyo ’nyasya vināśaḥ. na hi kasyacid gamakas tad-abhāva-vyavasthiteḥ || anyathā -upalabdhir eva anya-anupalabdhiḥ. anyathā buddher māndya-pāṭava-saṃśayāḥ || yasya yadi ca agni-samudbhavasya vināśa-ākhyasya -pratyuccāraṇam ananubhāṣaṇam. vijñāta-vākyaan-anumateḥ, a-rūḍha-śabda-bāhulyāt, tadapi tadānīṃ prativādinā a-jijñāsitasya sūcayati. sāmānyena ca sambandhino pratibandhāt. katham idānīm a-sambhavino -vādinaḥ śāstrasya sva-vacanena apy asya -prastuta-abhidhānāt, tathā viśeṣa-sahitasya sva-pratibaddhaṃ nivartayata iti. kasyacid sva-pratibaddhaṃ nivartayata iti kasyacid vyāpteḥ. na ca upalabdhi-lakṣaṇa-prāptasya na mandena dṛśyate ’to bhidā yadi || ekatve kaścit pratijñā-virodho na asty ātma-śabda-ślokau. yasya api nānā-upādher dhīr grāhikayathā gor vāha-doha-ādau na anya-sambhavino artha-niṣpattes tad eva phalaṃ yuktam. na hy niścīyate. svabhāva-anupalambhaś ca svabhāve -doṣau hi parārthe ’numāne ’dhikriyete, na || tasyāṃ rūpa-avabhāso yas tattvena anaikāntikatā vādinaḥ sādhayitum iṣṭasya vā siddhiḥ sādhanam, tad-aṅgaṃ dharmo yasya abhāva-dharmaṃ tu bhāva-mātra-vyāpino

arthasya arthasya aneka-sādhana-sad-bhāve ’py ekena eva arthasya anyasya prasaṅga-paramparayā yeṣa pannaarthasya anyena sādhanāt, tad-abhyupagamasya ca arthasya apāyād apārthakam, daśa-dāḍima-ādi-vākya arthasya. api ca, vedas tad-vyākhyānaṃ vā arthasya api smṛty-artho dṛṣṭānta iti cet. tad arthasya abhāvāt prakṛti-bhinneṣv artheṣu tad eva arthasya abhāvān nir-viśeṣaṇā eva sā. katham arthasya avadhāraṇāt ||122|| vyartho ’nyathā arthasya avisaṃvādād viṣaya-antare ’pi tathātvaarthasya asiddheḥ. ata eva sad api sāmānyaṃ na arthasya ādhikyam eva padasya iti. prapañcaarthasya icchā-pravṛttyor a-virāma-prasaṅgāt. arthasya iti. tad rūpaṃ ye na vidanti na teṣāṃ arthasya iṣṭā prameyatā || yathā kathañcit tasya arthasya iṣṭā prameyatā ||42|| yathā kathañcit ’rthasya eva a-sāmarthyān na bhavati prasiddhiḥ. arthasya eva kaścit sa viśeṣo vyaktir iṣyate | na ’rthasya kaścana || tad-iṣṭau vā pratijñānaṃ arthasya kuto gatiḥ ||317|| sarva eva hi puruṣo arthasya kuto gatiḥ ||35|| tena agni-hotraṃ arthasya kenacit kathañcin na sāmyam. tatas tadarthasya kvacid abhāvān nir-viśeṣaṇā eva sā. arthasya ca śabdasya prayoge ’tiprasaṅgaḥ. arthasya cen matā || liṅgaṃ sā eva nanu jñānaṃ arthasya tat saṃvitteś ca satataṃ bhāsamānayoḥ || arthasya tathābhāvaṃ pratijñāya pratijñāta-arthaarthasya tad-avyabhicārāt tato gatiḥ syāt. arthasya tad-indriya-jñāna-utpattāv a-vidyamānād arthasya tan-mātra-anurodhiny eva na anya-āyatte, arthasya tan-mātra-anurodhiny eva, na anya-āyatte, arthasya tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, arthasya darśakam || iṣṭa-an-iṣṭa-avabhāsinyaḥ arthasya dur-vāraṃ jñāna-kāla-avabhāsinaḥ | ’rthasya dṛṣṭaye | dravya-lakṣaṇa-yukto ’nyaḥ arthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam ||15 arthasya dhiyaḥ siddhir na arthāt tasyāḥ arthasya. na hi sattā śabdasya artha-viśeṣe arthasya nānā-artha-rūpatayā eka-vastu-viśeṣaarthasya nāma-karaṇa-mātreṇa kāṣṭhaṃ na dṛśyata arthasya nāstitvaṃ gamyate ’nupalambhataḥ | arthasya nāstitvaṃ gamyate ’nupalambhataḥ | arthasya nipātena te jātā dhī-sukha-ādayaḥ | arthasya parigrahāt kāṣṭhaṃ na dṛṣṭam. vināśasya arthasya parṣadā prativādinā trir-abhihitasya yad arthasya puruṣa-upadeśa-apekṣaṇāt. tad-upadeśasya arthasya pratijñāyām anyatra vā upanyāso ’rthasya pratipattir anumānam iti dve eva pramāṇe, ’rthasya pratipattir iti cet, so ’pi tatra aarthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma arthasya prativādino ’-jijñāsitatvāt. jijñāsāyām arthasya pratiṣedham api sādhayitu-kāmena hetor arthasya pratiṣedham api sādhayitu-kāmena hetor arthasya pratyakṣād anya-upalabdhir yena anumānād ’rthasya bāhyasya dṛśya-adṛśya-bhidā kutaḥ | arthasya bhāva-upādānatva-niṣedhāt. śabda-arthaarthasya bhedinaḥ | yo ’pi manyate bhinnā eva ’rthasya yathā yuddha-praveśe, sa eva svabhāvo arthasya yathā-svabhāvaṃ vyavasthitiḥ, sarva’rthasya liṅgini | (202ab) svabhāva-abhāva eva arthasya, vaktur upālambhād a-yathārthaarthasya vā grahaḥ | bhrāntiḥ sā anādi-kālīnaarthasya viparyaya-sādhanam aṣṭādaśa dṛṣṭāntaarthasya vivāda-āśrayasya vāda-prastāva-hetoḥ, sa ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya

arthasya V3_07907 V3_02309 NB_01013 PV_03517 PV_02075 PV_03515 SV_09114 PV_03071 PV_03262 V1_00907 V1_00709 VN_00106 VN_02308 PV_04189 PV_03374 PV_03475 SV_05704 PV_03203 SV_10121 SV_04205 PV_03516 NB_03047 SV_17115 V3_01206 SV_04415 SV_10718 PV_03207 SV_17520 PV_03203 SP_00017 V3_04002 PV_03183 SV_15910 V2_04907 SV_04419 V3_01903 VN_05513 VN_00804 SV_10205 V2_06504 VN_05511 SV_04222 PV_03185 V1_01301 SV_06212 SV_03228 SV_04014 SV_11425 SV_17114 SP_00017 V3_12208 SV_11108 PV_03209 SV_06712 PV_03161 SV_12611 SV_04510 V1_00608 SV_02522 PV_02253 SV_03813 V3_01401 PV_04240 SV_03503 SV_02525

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abhāva-dharmaṃ tu bhāva-mātra-vyāpino eva bhavati, na anyatra iti cet, bādhanīyaca iti. tasya viṣayaḥ svalakṣaṇam. yasya matam || atīta-ādi-vikalpānāṃ yeṣāṃ na duḥkha-jā || tayoś ca dhātu-sāmya-āder antarprabhuḥ | dhiyaṃ na anubhavet kaścid anyathā na tatra api deśa-ādīnāṃ pratiṣedho na apy bhavet || sva-nimittāt svabhāvād vā vinā na -sambhavāt | sukha-duḥkha-vidau syātāṃ sakṛd tena syād artha-apāye ’pi netra-dhīḥ ||6|| kalpanā. na hi sā indriya-jñāne sambhavati, tu na yuktam iti na iṣyate ||1|| iṣṭasya tad-bhāve ’pi vādinā sādhayitum iṣṭasya sukha-grahaṇa-siddhaye | hetu-prakaraṇatathā anubhave ’pi saḥ | ākāraḥ sa ca na arthāt tasyāḥ kathañcana | tad-a-prasiddhāv -hetor a-bheda-avabhāsino jñāna-āder dhiyoḥ | nānā-arthā kramavaty ekā kim ekayasmāc chāstra-adhikāra-a-sambaddhā bahavo -vat kāryaṃ kuryur ity a-virodhaḥ. tadvad arthasya sannidhau || na ca a-sannihitachayana-āsana-ādy-aṅga-vad iti. atra ātmaloka-vādaś ca pratītiḥ. ata eva nānāparārthāḥ santaś cakṣur-ādayo ’-saṃhataiti. tat-svabhāva-grahaṇād yā dhīs tadgamikā iti. uktam atra – na āgameṣu sarva-saṅkalanam anekasya ekayā a-grahāt || nānā-vṛtteḥ. evaṃ sati. paraspara-viruddha-ākāra-kālatvena upalakṣitayor dhiyoḥ | nānā-gocarāḥ | vikalpā darśayanty arthān mithyāvirodhaḥ, yathā – a-śrāvaṇaḥ śabda iti. tadvikalpakam || sāmānya-vācinaḥ śabdās tad-ekate (299cʼ) ’pi tathā syus tadbheda-a-pratiṣṭhiteḥ ||8|| yat-prayojanā hy nis-tattvaṃ parīkṣā-an-aṅga-bhāvataḥ ||77|| śāstra-upagame ’pi na itara iti darśanapratipattir bhavati. atha para-upatāpanapratibhāsamānāś ca vivekena pratyakṣā a-prāmāṇyāt. tatra ca prakaraṇe bahavo a-prāmāṇyāt. tatra ca prakaraṇe bahavo iti. yadi tāvat para-pratipādana-an-aṅgatvād iti pratipādayiṣyāmaḥ. te bhedaḥ phala-ātmanām || anapekṣita-bāhyaniyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva -anusāreṇa sākāṅkṣatvāt sā a-parisamāpta-tad-arthaṃ kṛte saṅketa-bhede vyatiriktaartheṣv eka-ātmatā-grahaḥ | (72ab) na hy bhinnānāṃ sambandhasya vyavasthiteḥ ||229 || śabdānāṃ tata eva śaṅkā-utpatteḥ. nānā-anupalambhataḥ || etāvan-mātra-tattvatathā hy a-sakala-vyakti-bheda-vyāpino ’py tu bhūta-artham, vastu-bala-utpatteḥ. abhūta-āyātaṃ yad vadanti vipaścitaḥ | yathā yathā sāphalyam. kevalam anena tatra yogyās te śabda-aṃśa-nāma-vat || vastu-dharmatayā eva veda-vākyāni viśasanto dṛśyante. na ca te ||86|| saṃsṛjyante na bhidyante svato jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve ’-tat-kārya-kāraṇa-parihāreṇa vyavahāra-dṛg-āśrayaḥ | muktis tu śūnyatā-dṛṣṭes tadāśritya bhedinaḥ ||68|| tayā saṃvṛta-nānāsiddhā api pārārthya-a-viśeṣe na ātmaa-dṛṣṭeṣu saṃśayaḥ || a-vyakti-vyāpino ’py tat-kārya-kāraṇatayā anyebhyo bhidyamānā na sa śakyo ’nyena pratyāyayitum iti na eka-

’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya arthasya śāstrasya upagamād anyatra apy astu. arthasya sannidhāna-a-sannidhānābhyāṃ jñānaarthasya sannidhiḥ | sañcāra-kāraṇa-abhāvād arthasya sannidheḥ | etena sannipāta-ādeḥ smṛtiarthasya sannidhau || na ca a-sannihita-arthā arthasya. sambandho niṣidhyata iti cet. nanu tanarthasya sambhavaḥ | yac ca rūpaṃ tayor dṛṣṭaṃ arthasya sambhave || saty āntare ’py upādāne arthasya sākṣād buddhāv an-upayogāt smṛtiarthasya sāmarthyena samudbhavāt ||4|| tad dhy arthasya siddhiḥ sādhanam, tasya nirvartakam arthasya siddher vighāta-abhāvāt, tasya arthasya sūtra-saṅkṣepa ucyate || ayogaṃ yogam arthasya spaṣṭa-ākāra-vivekataḥ || vyatiriktaṃ arthasya svayam eva a-prasiddhitaḥ || pratyakṣāṃ arthasya hetutvād vyaktayo ’pi saṃsṛṣṭa-ākāraṃ arthā a-kramā aparā || vaiśvarūpyād dhiyām eva ’rthā atīndriyāḥ | a-liṅgāś ca kathaṃ teṣām arthā api kecit svabhāva-bhede ’py ekaarthā asti daśā kācid ato dhiyaḥ | utsanna-mūlā arthā ity an-uktāv apy ātma-arthatā sādhyā. tena arthā iti tata eka-artha-niyamo na yuktaḥ. arthā iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ arthā iva apy an-arthikā | vikalpikā a-tat-kāryaarthā upanibadhyante ’-prakaraṇa-āpannatvād iti. arthā ekā bhavet tasmāt siddhā ato ’py aarthā katham ekatra sā bhavet ||337|| yady eṣa arthā kramavaty ekā kim eka-arthā a-kramā aparā || arthā ghaṭitān iva || bhinne kā ghaṭanā a-bhinne arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ arthā ca kalpanā | abhāve nir-vikalpasya viśeṣaarthā ced asiddhaṃ kalpanā-anvayāt ||299|| na arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo arthā jñāna-niviṣṭās te yato vyāvṛtti-rūpiṇaḥ | arthā. tatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkā arthā, tadā api kiṃ trir abhidhīyate. sākṣiṇāṃ arthā dṛśyante ’-pṛthag-deśatve ’pi gandha-rasa’rthā na avaśyaṃ nirdeśyāḥ. yathā pratyātma’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātmaarthā pravṛttiḥ, kiṃ trir abhidhīyeta. tathā ’rthā buddhi-niveśinas tena samānā iti gṛhyante, arthā yojanā samaya-smṛteḥ | tathā anapekṣya arthā vijñānair vyavasīyanta iti, nivṛttā idānīm arthā viplava eva ghaṭa-ādi-śabdeṣu. tādṛśo jñeya arthā vibhaktir artha-antaram iva a-darśayantī arthā vyatiriktena a-vyatiriktena vā kenacid arthā hi bāhyā na rūpaṃ śabdasya na śabdo arthā hi śabdā loke dṛśyante. loka-vādaś ca arthāḥ kārya-kāraṇa-gocarāḥ | vikalpā darśayanty arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva arthāś ca doṣā na pratipakṣa-sātmya-bādhinaḥ. arthāś cintyante viśīryante tathā tathā || kiṃ ’rthāś codanīyāḥ. ta ekena vā śabdena codyeran arthās tādṛg-vijñāna-kāraṇam | bhede ’pi yatra ’rthās teṣāṃ na saṅghaṭante. samaya-prādhānyād ’rthāḥ pāramārthikāḥ | rūpam ekam anekaṃ ca teṣu ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt. arthāḥ, yathā prayatnānantarīyakaḥ śabdaḥ śrāvaṇa arthāḥ śeṣa-bhāvanāḥ || anityāt prāha tena eva arthāḥ saṃvṛtyā bhedinaḥ svayam | a-bhedina iva arthāḥ. saṃhata-para-arthakriyā-upagamād eṣāṃ arthāḥ santi taj-jāti-bhāvinaḥ | kvacin na niyamo arthāḥ samāśrayo dhvaniś ca an-iṣṭa-parihāreṇa arthāḥ sarva-śabdāḥ. tan na pratijñā-artha-eka-

arthāḥ VN_00624 V3_07307 VN_00711 VN_04519 PV_03257 PV_03399 PV_04022 PV_04219 PV_03474 SV_09803 VN_04009 V3_11706 SV_01911 PV_04015 V3_00811 PV_04013 SV_09504 V3_07407 PV_03085 V3_01006 V2_08606 SV_02218 PV_03374 V3_05906 SV_09714 V2_07601 NB_03026 SV_01909 SV_01919 V3_10705 SV_09018 VN_05309 PV_03276 V1_02709 SV_04917 V3_00807 SV_08623 SP_00017 SV_06015 PV_04064 V3_02213 VN_00212 VN_02906 V1_00801 V1_02006 SV_15712 SV_04716 SV_09913 V2_07810 V1_01311 SV_05314 SV_16516 V3_13402 SV_11611 SV_10820 PV_03039 V3_13505 SV_15309 V3_12507 VN_00704 SV_10123 PV_03030 SV_06306 SV_11425 PV_03210

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lokasya artheṣu śabda-yojanā. tatra ye kim apy asti iti sādhyaṃ syāt. na hi śabdacet, kiṃ vai puruṣa-vṛtter anapekṣāḥ śabdān artha eva kiṃ na janayati. na hy etasya niyamād akṣa-cetasaḥ | sukha-ādy-abhāve ’py eka-rūpaṃ bhaven manaḥ | sarvaṃ tad-artham śabda īdṛśaḥ | sarve ’nityā iti prokte ’py nanv evam ucyate | sādhye ’nuvṛtty-abhāvo || ity arthasya dhiyaḥ siddhir na vaktavyā. sā cet sidhyati tad-ātma-niyamam ’pi na nigraham arhaty a-virāmāt. prakṛtād tathā hy ātma-abhāva eva na bhavaty eva ity ity ukte ’gnir dhūme bhavaty avaśyam ity ca anyathā-bhāvāt kalpitā vyabhicāriṇaḥ || an-utpatteḥ. sākṣāt tāvat – -ātmanām | a-liṅgatva-prasiddhy-artham anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. ’nupalambhataḥ | siddhiṃ pramāṇair vadatām ca kṛtaka ity ukte ’pi śabdo ’nitya ity kārya-bheda-a-bhedau. tan na dhūmo kārya-bheda-a-bhedau. tan na dhūmo ākāra-rahitaḥ sā idānīṃ tadvatī katham || na tat svayaṃ svataḥ siddha-viśeṣam artham prayoga-bhedāt. sādharmyeṇa api hi prayoge vibhajya ucyate. sādharmyeṇa api hi prayoge -hetoḥ prayogaḥ. sādharmyeṇa api hi prayoge dahana-abhāve dhūmo na bhavati ity -abhāvāt. kuto ’gny-abhāve dhūmo na asti ity bhavato manda-buddhi-cakṣuṣo ’nupalabdhir saṃsṛṣṭa-anya-ākāravatyā buddhyā adhimucyeta -ādiṣv artha-viśeṣa-paramparayā aparān ākārāṃ saṃvittiṃ buddhir atra kā || tāṃs tān ||28|| yoginām api śruta-mayena jñānena tāṃ tāṃ dṛṣṭvā bhede ’pi kurvataḥ | -rūpa-liṅga-ākhyānaṃ parārtham anumānam ity ca ity api-śabdāt. yo ’yam a-bhinnān sarvakārya-kāraṇa-gocarāḥ | vikalpā darśayanty hi sthitaḥ | prapattā tad-a-tad-dhetūn apy anyad iti rāja-kula-sthitiḥ || sarvān anyad iti rāja-kula-sthitiḥ ||20|| sarvān sādhanāt, arvāg-darśanena satām api keṣāñcid a-pramāṇakaṃ śāstra-upagamaṃ pramāṇena eṣām -dharmaḥ, artheṣu tan-niyojanāt, tato ādheya-bhedatve ca anyatvam. kṣaṇikatvād vyavahāra-bhedāt svabhāva-bheda-anubandhinām ayam artheṣu śabdān niyuṅkte, tat-kāriṇām svarūpeṇa pratīta eva. na ca svabhāva-niyamo svarūpeṇa pratīta eva. na ca svabhāva-niyamo samaya-darśino ’pi syāt. na hi prati-puruṣam ekāṃ dhiyaṃ ca na | (106ab) bhinnānāṃ hy ’pi draṣṭā deśa-kāla-svabhāva-viprakṛṣṭānām -sambandhāt. na hi kathañcit sādṛśya-mātreṇa sambandhasya śabdasya artha-antare vaiguṇyam pratyakṣeṇa a-bādhanaṃ pratyakṣa-abhimatānām naṣṭe ’-naṣṭe ’pi dṛśyate | tādṛśy eva sadna bhavati prasiddhiḥ. evam etat. kiṃ tu na ca etat, kvacit tathā-dṛṣṭānām apy so ’pi na sambhavati, adhikaraṇa-ādyvācye eka-vacanaṃ ghaṭa iti. jāti-śabdeṣv asattāṃ sādhayann anupalabdhi-mātreṇa sarvasā anādi-kālīna-darśana-abhyāsa-nirmitā || -antara-nivṛttir viśeṣaṇa-bhūtā keṣāñcid || arthā hi bāhyā na rūpaṃ śabdasya na śabdo na syāt tasyāṃ matāv api | yadi idaṃ svayam

arthānāṃ ’rthāḥ saha pṛthag vā eka-prayojanās teṣāṃ tadarthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. arthāḥ svayam utthāpayanti, āhosvit puruṣaiḥ arthāt kiñcid bhayaṃ paśyāmo yena taṃ pariharet. arthāc ca jātes tac chakty-asiddhitaḥ || pṛthak arthāc cet tasya na asti tad-ābhatā || arthaarthāt tan nāśa-dhīr bhavet || an-uktāv api ’rthāt tasya anyatra apy asau samaḥ || a-sādhyād arthāt tasyāḥ kathañcana | tad-a-prasiddhāv arthāt sūcayati iti siddho ’nvayaḥ. katham idānīṃ arthād a-pratibaddha-artham artha-antaram. arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā arthād anvaya-pratipattiḥ. anyathā hi tad-abhāve arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ arthād artha-prasiddhitaḥ || kalpanā-āgamayoḥ arthād eva agnes tat-pradeśa-ayogaṃ arthād eva agnes tat-pradeśa-ayogaṃ arthād eva viparyayāt || dṛṣṭā viruddha-dharmaarthād gamyata eva. tan na avaśyam asya nirdeśaḥ. ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a-hetukatva ’rthād dṛṣṭa-ākāra-vijātīyād bhavaty a-hetukatvaarthād bhāvas tadā abhāvāt syāt tathā anubhave arthād viśeṣayati. anyathā saṃvedanasya api ’rthād vaidharmya-gatiḥ. asati tasmin sādhyena ’rthād vaidharmya-gatiḥ, asati tasmin sādhyena ’rthād vaidharmya-gatir iti. asati tasmin arthād vyatireka-pratipattir bhavati. tathā asaty arthād vyatireka-siddhiḥ. tathā vaidharmyeṇa arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśaarthān abhilaped vā. tato bheda-a-grahāt tatarthān upakṣipya kathāṃ vistārayet, tac ca sarvaṃ arthān upādāya sukha-duḥkha-ādi-vedanam | ekam arthān gṛhītvā yukti-cintā-mayena vyavasthāpya arthāṃs tad-anya-viśleṣa-viṣayair dhvanibhiḥ saha arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ arthān manyate, tasya ayam artheṣu buddhiarthān mithyā-arthā ghaṭitān iva || bhinne kā arthān vibhajate svayam ||119|| niveditam etat arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam | arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam | arthānām a-darśanāt. bādhakaṃ punaḥ pramāṇam, arthānām a-pratipādane na bhūta-doṣa-udbhāvanam ’rthānām a-pratīti-prasaṅgāt. tasmād ayam arthānām atipātāc ca na asatāṃ grahaṇam. tasmād arthānām anyathātvam asti. tayor jāti-bheda iti arthānām anyebhyo bhedāt tatra eva ca eṣām a’rthānām ākasmiko yuktaḥ. anapekṣasya deśa-kāla’rthānām ākasmiko yuktaḥ, anapekṣasya deśa-kālaarthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, ātmaarthānām eka-artha-upakriyā virodhinī iti sarvo arthānāṃ kim a-sambhavī dṛṣṭaḥ. na hi tatarthānāṃ kenacid ātma-antara-pratiniyamaḥ, yena arthānāṃ ca a-vācyatā ity utpanno ’rthaḥ arthānāṃ tathābhāvaḥ, yathā nīla-ādi-sukha-duḥkha arthānāṃ na etac chrotṛ-ādi-cetasām || sāmānyaarthānāṃ niṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ arthānāṃ punaḥ kathañcid anyathā-bhāvaḥ, yathā arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ arthānāṃ pratyekaṃ sahitānāṃ ca śakter nānā-ekā arthānāṃ pramāṇa-traya-nivṛttyā sādhayet. tatra arthānāṃ yac ca sāmānyam anya-vyāvṛtti-lakṣaṇam | arthānāṃ yayā viśiṣṭāḥ śabdaiś codyante, daṇḍi’rthānām. yena a-bhinna-ātmatayā vyavasthā-bhede arthānāṃ rocate tatra ke vayam || tasmān na

arthānāṃ V2_06601 PV_03092 PV_04271 SV_02420 V2_05706 SV_16917 SV_03502 V3_11403 SV_04006 PV_03266 V1_01309 SV_10311 PV_03234 V3_03007 PV_04220 SV_01822 V3_12102 SV_01818 NB_03136 V3_13308 V3_03608 V2_05213 SV_01816 SV_01817 V2_05310 V3_04410 SV_09801 V2_07609 SV_11718 PV_04076 V3_02407 VN_05203 SV_00105 SV_09009 HB_00401 SV_05718 SV_08112 SV_04415 PV_03496 PV_03377 PV_03188 PV_04030 PV_03166 PV_03189 SV_04016 SV_05802 SV_05908 V3_02708 SV_09012 SV_10629 PV_04200 VN_02220 HB_03012 SV_10707 V3_07002 SV_10811 SV_08910 V3_02801 V3_02801 SV_08919 HB_00306 SV_03710 SV_03512 VN_04516 V1_01502

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a-pratikṣepaḥ. tad atra keṣāñcit svabhāvānām -bhāva-ādi-pratiṣedha-vat | atīndriyāṇām iti kalpikāyāḥ samudbhavaḥ || viśeṣo gamyate vyāvṛtti-bhāginaḥ ||40|| tasmād yato yato vyāvṛtti-bhāginaḥ ||29|| tasmād yato yato veda-artha-siddhiḥ. a-sāmayikatve ’pi nānāca vyavasthāpyate, asad-artho ’pi, iti. yady api kvacit kārye ’vadhānavatām -antaraṃ vrajet ||71|| jñānasya rūpaṃ katham -vaiguṇye kurute sakṛt || tasmāt sukha-ādayo samaya-a-darśane ’bhāvāt. puruṣa-icchāto ity a-pratikṣepaḥ. tad atra keṣāñcid sa cet | śrotṛ-ādi-cittāni idānīṃ bhinnasadṛśam āha – na santi pramāṇāni prameyaeva viccheda iti sādhye ’stitā ucyate | tad-bhāva-niyamād iti. jñāta-tad-bhāvasya eva na asti iti dṛṣṭāntayor anyatareṇa tad-bhāva-hetu-bhāva-pradarśanaṃ manyamāno śakyaṃ darśayituṃ viśeṣa-lakṣaṇaṃ vā. tad viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad -viṣaye viruddhāvyabhicāriṇo ’-sambhavam niścita-vyāptikam ekam api rūpaṃ prayuktam jñāta-sambandhe dvayor anyatara-uktitaḥ | ’pi smṛtiḥ samupajāyate ||28|| yad āha – ucyate na rūpa-samāsaḥ. tathā hy āha – vyatireka-gateḥ sarvatra tulyatvāt sākṣād pūrvavān na pratijñā-vacanam. anvayas tv tat-siddher na anumeya-vacanam. anvayas tv ayaṃ sambandho vastu bhavan niyamena śabdaparihāreṇa dharmiṇaḥ | prasiddhasya gṛhītyparihāreṇa prasiddha-dharmi-parigrahanigamanam iti, pratijñāyā eva gamyamānaa-pratibala-prajño janaḥ kevalam | na anna anyatra. sa eva atiśayo ’rthakriyāarthakriyā-yogya-viṣayatvāt tadsaṅketaḥ (110dʼ) api tad-viditi kiṃ na iṣyata iti kim antarāle ’n-grahaṇād yā dhīs tad-arthā iva apy anapy anyayā buddhiḥ sarvā syād vitathaātma-arthaḥ kathaṃ grāhyas tadā syād dhīr an’kṣa-buddhi-hetuś cet smṛtis tatra apy an| vṛttau svayaṃ śruteḥ prāha kṛtā ca eṣā tad| tasya a-gatau ca saṅketa-kriyā vyarthā tad| bhedaś ca a-samito grāhyaḥ smṛtis tatra kim eva. itaretara-bhedo ’sya bījaṃ sañjñā yad| dhiyaṃ vastu-pṛthag-bhāva-mātra-bījām anvṛkṣaṃ vetti na a-vṛkṣaṃ taj-jñānāya eva tad-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha’nyatra na asti iti. pravṛtty-abhāvād 0|| arthakriyā-a-samarthasya vicāraiḥ kiṃ tadnirdeśe mā jñāsīt sarvam īdṛśam || vyutpatty-anusaraṇaṃ satāṃ vādaḥ, ukta-nyāye tattvapaśyann apy analam eva paśyati, yena salila-āptāv api tad-abhāvāt. tad ayam arthakriyā-āptāv api tad-abhāvāt. tad ayam arthakriyāa-śakya-upāya-phalāni ca śāstrāṇi phalayaṃ puras-kṛtya puruṣo viśiṣṭa-arthakriyāhy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyamaiṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-bhede tu tat-svabhāva-nibandhana-arthakriyāa-pratipatteś ca anumāna-vat. arthakriyāiti katham eka-vacanam. tathābhūtānāṃ kvacid saṅketa-bheda-a-karaṇam iti. etac chabda’pi pratītir iti na paramparayā pratītiḥ. ca kva antar-bhāvyatām arthe buddhau vā. na

arthānāṃ vā darśana-pāṭava-abhāvāt kāraṇānāṃ arthānāṃ virodhasya a-prasiddhitaḥ || bādhya’rthānāṃ viśiṣṭād eva vedanāt | tathābhūta-ātma’rthānāṃ vyāvṛttis tan-nibandhanāḥ | jāti-bhedāḥ ’rthānāṃ vyāvṛttis tan-nibandhanāḥ | jāti-bhedāḥ arthānāṃ śabdānāṃ vyavahāre darśanāt kasyacid aarthānāṃ saṃsarga-bheda-abhāvāt. tasya sarvasya arthānāṃ sāmagrī saṅghātaḥ, tathā api na avaśyaṃ arthānāṃ sāmānyam, tasya teṣv abhāvāt. tad-bhāva’rthānāṃ sva-saṅkrānta-avabhāsinām | vedakāḥ sva’rthānāṃ svabhāva-a-parāvṛtter na samaya-kālaarthānāṃ svabhāvānāṃ vā darśana-pāṭava-abhāvāt arthāni iti tat kutaḥ || jāto nāma āśrayo arthāni iti, pramāṇānām abhāve śāstra-svaarthāpattyā ata eva uktam ekena dvaya-darśanam || arthāpattyā anityatva-abhāve kṛtakatvaṃ na arthāpattyā ubhaya-pradarśanam āha. tasmād īdṛśo ’rthāpattyā eka-vacanena dvitīya-siddhim āha. arthāpattyā eṣāṃ nirāso draṣṭavyaḥ. dūṣaṇā arthāpattyā eṣāṃ nirāso veditavyaḥ. yadi punar arthāpattyā darśayati. etena pratyakṣa-anumāne arthāpattyā dvitīyaṃ gamayati iti. ata ekasya arthāpattyā dvitīye ’pi smṛtiḥ samupajāyate ||28|| arthāpattyā vā anyatareṇa ubhaya-pradarśanād iti. arthāpattyā vā anyatareṇa ubhaya-pradarśanād iti. arthāpattyā vā. tasya asya pakṣa-dharmasya arthāpattyā siddhaḥ. na hy a-tad-ātma-niyatasya arthāpattyā siddhaḥ. na hy a-tad-ātma-niyatasya arthābhyāṃ bheda-a-bhedau na ativartate. rūpaṃ hi arthāṃ jagāda anyaḥ svayaṃ-śrutim || vicāraarthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api arthāyā vacanaṃ punar-vacanam, kiṃ punar asyāḥ arthy eva su-bhāṣitaiḥ parigato vidveṣṭy api arthi-pravṛtti-viṣayo dadhi. tat-phala-viśeṣaarthi-pravṛtteḥ, arthakriyā-yogya-lakṣaṇatvād arthikaḥ ||110|| eva yuktaḥ. yo ’yam anyonyaṃ arthikayā śaktyā. tasmāc chaktir iti dravyam eva arthikā | vikalpikā a-tat-kārya-artha-bhedaarthikā || ghaṭanaṃ yac ca bhāvānām anyatra arthikā || tac ca anubhava-vijñānam ubhaya-aṃśaarthikā || yathā-samita-siddhy-artham iṣyate arthikā || viśeṣas tad-vyapekṣātaḥ kathito dharma arthikā || śabdo ’rtha-aṃśaṃ kam āha iti tatra arthikā || sāmānya-mātra-grahaṇe bheda-apekṣā na arthikā ||72|| yasya pratyāyana-arthaṃ saṅketaḥ arthikām ||111|| janayanty apy a-tat-kāriarthitayā upagamāt. so ’-jānānaḥ katham a-vṛkṣaarthitve vā prativādinaḥ, anyathā a-sambaddhaarthinaḥ. tasmāt tan na ubhaya-rūpam ity ekāntaarthinām | ṣaṇḍhasya rūpa-vairūpye kāminyāḥ kiṃ arthī ca hetu-uktir ukta-artha-anumitau kṛtā | arthī cet pratipadyeta, tad-a-pratipattāv apy arthī tatra na pravarteta. anupalambhena salilaarthī tad-a-samarthaṃ prati datta-anuyogo arthī tad-a-samarthaṃ prati na datta-anuyogo arthī na ādriyeta vicārayitum, a-puruṣa-arthaarthī pravartate, yathā gor vāha-doha-ādau na arthī bhavati, viśeṣa-antare vivāda-a-sambhavāc arthī viśeṣa-pratiniyama-arthī bhavati, viśeṣaarthī samaṃ dvayor api pravarteta. eko ’pi tām arthī hi sarvaḥ pramāṇam a-pramāṇaṃ vā anveṣate arthe ’-bhinnā śaktir asti sā nimittam iti cet. arthe ’-vācyatvaṃ dharma-dharmiṇoḥ. vastuni tu arthe ’-samarthasya śabde ’pi pratīti-janana-aarthe, adhyātmaṃ parisyandād īhā-vaśena udaya-

arthe PV_04114 SV_16618 VN_05401 PV_04087 V3_02608 PV_03436 VN_04517 V3_11012 V2_04607 SV_03727 SV_17504 PV_03167 HB_00407 PV_03166 PV_03139 VN_05609 SV_10105 VN_04412 PV_03012 V2_04603 SV_08117 V1_04303 PV_03404 SV_03419 PV_04015 V3_00901 PV_03173 V3_13210 NB_03122 V3_00904 SV_01812 SV_05804 SV_05824 PV_02092 SV_17219 SV_03401 SV_13312 VN_00523 SV_10908 VN_04505 SV_11406 PV_03502 SV_16711 SV_15514 V1_03801 HB_03401 PV_03108 SV_10306 V2_06512 PV_04047 V3_02101 PV_03398 V1_01509 V1_01502 V1_01109 PV_03341 V1_03611 PV_04137 NB_02021 PV_04094 SV_06112 VN_03215 NB_03045 PV_03220 SV_13712

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anyathā | tan niṣedho ’numānāt syāc chabdaan-iṣṭatvāt. kiṃ ca, yady atyanta-parokṣe uccāraṇa-prasaṅgāt. dūṣaṇa-viṣaya-upadarśana-vṛttitaḥ || svayam-iṣṭa-abhidhānena gata-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gatatad-viniścayaḥ | tasmād a-doṣa iti cen na ’pi pratīti-janana-a-sāmarthyāc ca. na hy -bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar sambandhataḥ pramā ||1cd|| sva-pratibhāse ’n-pratibimbam arpayati. yad āha – a-dṛṣṭadṛṣṭa-pramāṇa-virodhasya apy atyanta-parokṣe tatra anya-apoha ucyate | ākāraḥ sa ca na -sannikṛṣṭa-agni-vad agni-mātra-sādhye vāsanā-udbhavā || tasya abhidhāne śrutibhir -grahaṇaṃ bhavet || yo ’-grahaḥ saṅgate ’py a-vijñātam, tad ajñānaṃ nāma nigrahasthānam. tu hetur anupalabdhir a-viśeṣeṇa kvacid śabda-tulyatvāt. yathā gaur ity asya padasya a-pravartanam | sārūpyād bhrāntito vṛttir dṛk | (1ʼab) tri-lakṣaṇāl liṅgād yad anumeye iti sāmānyam eva kiñcid bhavet. saty -vedanam ||57|| ity antara-ślokāḥ. bāhye ’py cakṣur atīndriyam | paśyato ’nya-akṣa-dṛśye ||64|| yad āhuḥ – anya-apohe ’pi śabda-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na -gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na yujyate || tasmāj jāty-ādi-tad-yogā na -pratiniyamaḥ svabhāva-vyāptir vā. asmiṃś ca -liṅgasya ca svabhāvena vyāptiḥ. asmiṃś ca ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād vācyo hetur eva hi kevalaḥ ||27|| yad-aṅga-bhāvataḥ | vastu-bheda-āśrayāc ca -rūpasya a-parijñānāt, buddhāv an-ārūḍhe -bheda-anusāriṇā | guṇa-ādiṣv iva kalpyaeka-arthatā kutaḥ ||327|| vivakṣayā hi śabdo dharma-dharmi-vācinoḥ śabdayor vācye bhinnas tena saha pṛthag vā. na hi pratyakṣe tu tad-viparyaye ’naikāntikaḥ, viprakṛṣṭe -vyabhicārasya pratyakṣa-anumāna-a-gamye ’py etad iti. yadi goṇī-śabdāt kakuda-ādimaty | (228ab) na hi tena sambandhena a-sambaddhe vikalpāḥ krama-bhāvinaḥ | etena yaḥ samakṣe artha ity atra kā pramā ||318|| kvacid apy niṣetsyāmaḥ, na asty atyanta-parokṣe | ity antara-ślokau. kathaṃ punar asati bāhye sādhikā iti, kathaṃ tayoḥ parokṣe tasmin vyāvṛtti-vinibandhanāḥ | buddhayo abhyudaya-hetutā iti, pratyakṣe ’py abhyudaya-hetutā iti. pratyakṣe ’py tāṃ vyabhicāreṇa bādhyate | a-nāntarīyake ca tāṃ vyabhicāreṇa bādhyate | a-nāntarīyake ca paṭu-manda-āvila-ādikām | pratibhāsa-bhidām pratyakṣeṇa katham ātmany anviyāt. a-jñāte upayann apayaṃś ca kva antar-bhāvyatām cet ||9|| na hy ayaṃ gaur ity a-sannihite arthaḥ praveditaḥ || vidyamāne ’pi bāhye pratividito bhavati. vidyamāne ’pi hi bāhye uparodhaḥ ko bādhite ’nyatra dharmiṇi | gata-niyama-abhāvāt. sa ca pratibandhaḥ sādhye na pravartate | śāstra-siddhe tathā na na eṣa doṣaḥ, yasmāt kvacin niveśanāya śabdaḥ kṛtaka-anityatvād iti yathā. kvacid na itara ity uktaṃ bhavati. iṣṭa iti yatra -anya-bhāk | a-śakya-darśanas taṃ hi pataty tathā hi. sva-jñānena anya-dhī-hetuḥ siddhe

arthe ’n-akṣa-vṛttitaḥ || asādhāraṇatā tatra ’rthe ’n-āgama-jñāna-sambhavaḥ | atīndriya-arthaarthe ’nubhāṣaṇe vādi-vacana-anukrama-ghoṣaṇaṃ arthe ’py avadhāraṇe | kṛtya-antena arthe ’py avadhāraṇe kṛtya-antena abhisambandhān arthe ’py asty eṣa sarvadā || kasmād vā anubhave arthe ’pi vācakatvaṃ nāma anyad eva tad-viṣayaarthe ’bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇaarthe ’rtha-adhyavasāyena pravartanād bhrāntir arthe ’rtha-vikalpa-mātram iti. na evaṃ ’rthe ’visaṃvāda-anumānam. sidhyet pramāṇaṃ yady arthe ’sti taṃ vadann artha-bhāk katham || ’rthe. etena dharmi-dharma-liṅga-ādi-vikalpasya arthe ko ’ṃśo ’vagamyate | tasya a-gatau ca arthe kvacid āsakta-cetasaḥ | saktyā anya-utpatti arthe khalv a-vijñāte na tasya pratiṣedhaṃ brūyād arthe gamaka ity ucyate. san-niścaya-śabdaarthe goṇī iti prayujyamānaṃ padaṃ kakudaarthe cet syān na sarvadā || deśa-bhrāntiś ca na ’rthe jñānam, tat svārtham anumānam. pratyakṣaarthe tat-samavāyasya a-kādācitkatvāt sattā-ādiarthe tato ’-bhedo bhāsamāna-artha-tad-dhiyoḥ | (5 ’rthe tad-a-vyaktaṃ kathaṃ punaḥ || āloka-akṣaarthe tad-viśiṣṭasya abhidhānāt tadvat-pakṣaarthe tena tayor na asti svataḥ sādhanaarthe tena tayor na asti svataḥ sādhanaarthe teṣu ca na śrutiḥ | saṃyojyate ’nyaarthe darśite darśita eva dṛṣṭānto bhavati, arthe darśite darśita eva dṛṣṭānto bhavati. arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. arthe dṛṣṭānta ucyate, so ’rthaḥ siddha iti kiṃ arthe na visaṃvādikā matā ||112|| tato ’nya-apoha ’rthe na saṅketaḥ śakyata ity eke. teṣām a-vṛkṣāḥ arthe naṣṭa-a-jāteṣu vā yathā || mato yady ’rthe niyamyate, na svabhāvataḥ, tasya kvacid a’rthe niścaya-pratyaya-viṣayatvena kaścid viśeṣaḥ. ’rthe para-upadeśo garīyān. tad ayaṃ sthiteṣv ’rthe pratipattṛ-pratyakṣasya anyasya vā arthe pratipattes tad-āśrayatvāt tad-anyaarthe pratītiḥ, śabda-anvākhyāna-prayatnena ’rthe pratītir yuktā, tasya vaiphalya-prasaṅgāt. ’rthe pratyabhijñāna-kalpanām || spaṣṭa-avabhāsāṃ arthe pratyāsatti-viprakarṣa-rahitasya agni’rthe pramāṇa-antara-vṛttir iti. samāna-dharmiṇor ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam atra ’rthe prayogaḥ. na eva prayogaḥ pramāṇatayā liṅga ’rthe pravartante ’-bhinne bhinna-āśrayā iva || arthe phalasya ānantarya-abhāvād a-tat-phalaarthe phalasya ānantarya-abhāvād a-tat-phalaarthe bādhite ’nyasya kā kṣatiḥ || uktaṃ ca na arthe bādhite ’nyasya kā kṣatiḥ ||8|| uktaṃ ca na arthe bibhrad ekatra dṛśyate || arthasya a-bhinna ’rthe buddher asiddhes taj-jñāne ’numānād anveti arthe buddhau vā. na arthe, adhyātmaṃ parisyandād ’rthe bhavati. idaṃ ca naḥ pratyakṣam, sannihita’rthe yathā-anubhavam eva saḥ | niścita-ātmā ’rthe yathā-svasaṃvedanam eva artha-niṣpattes tad arthe lakṣaṇena asmin sva-dharmi-vacanaṃ punaḥ || ’rthe liṅgasya. vastutas tādātmyāt tadutpatteś ca. arthe vicāras tad-an-āśraye || tat prastāvaarthe vinivartya kutaścana | buddheḥ prayujyate arthe vipratipattau prasiddham aneka-arthaarthe vivādena sādhanam upanyastaṃ tasya siddhim arthe vivecayan || yad yathā bhāsate jñānaṃ tat ’rthe vyañjako mataḥ | yathā dīpo ’nyathā vā api

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SV_04719 ||95|| syād etat – anya-vyāvṛtte ’pi śabda- arthe vyāvṛtti-viśiṣṭasya tadvato ’bhidhānān na PV_03261 na gṛhyeta kadācana || na hi saty antar-aṅge ’rthe śakte dhīr bāhya-darśanī | artha-grahe V1_00710 utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasmin SV_02913 bhinnā eva śabda-jñāna-antarāṇāṃ nimittam arthe. sa tu tais tadvān eka eva upalīyate. tasya SV_15307 syuḥ. tathā hi – ko ’tyanta-parokṣe ’rthe saṃvādanam itarad vā sarva-darśī vacanasya PV_03252 kim ajñānaṃ vijñāna-a-bhinna-hetu-jam || sa- arthe sati indriye yogye yathāsvam api cetasi | SV_16621 jñāna-yāthātathyaṃ puruṣasya iṣyate parokṣe ’rthe, santi puruṣā atīndriya-artha-dṛśa iti SV_08119 prāg eva vyaktaṃ syāt. yāvanti hi sāmānyāny arthe samavāya-dharmāṇi tāni saha utpādena asya SV_12209 anyathā api syād iti dharmayor ekatra arthe sambhavāt sa pathika-agnir anyo vā artha SV_11412 tatra pratiniyata-sādhane ’bhimate ’rthe sarva-sādhya-sādhana-sādhāraṇasya śabdasya V1_04304 -artha-tad-dhiyoḥ | (58ab) saty api bāhye ’rthe saha-upalambha-vedanābhyāṃ bhāsamānasya PV_04261 a-nivartanāt | sandeha-hetutā-ākhyātyā dṛśya- arthe sā iti sūcitam || an-aṅgī-kṛta-vastv-aṃśo PV_04171 || sādhana-ākhyāna-sāmarthyāt tad- arthe sādhyatā gatā | hetv-ādi-lakṣaṇair vyāpter PV_03034 bhedād bheda-upacārataḥ || atīta-anāgate ’py arthe sāmānya-vinibandhanāḥ | śrutayo niviśante SV_04212 -dharmatā. na eṣa doṣaḥ. jñāna-pratibhāsiny arthe sāmānya-sāmānādhikaraṇya-dharma-dharmiSV_04512 upaplavaḥ ||87|| bhedas tato ’yaṃ bauddhe ’rthe sāmānyaṃ bheda ity api | tasya eva ca anyaPV_03012 vācya-anubandhini || a-sambandhini nāma-ādāv arthe syād a-pravartanam | sārūpyād bhrāntito V3_02810 | nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa- arthena anumānena āptābhyāṃ prasiddhena ca aPV_03168 -bhāk katham || śabdasya anvayinaḥ kāryam arthena anvayinā sa ca | an-anvayī dhiyo ’-bhedād V3_03511 anumāna-abhāve śābda-prasiddhena viruddhena arthena apodyate, na sa pakṣa iti. tata eva bādhā V3_01309 -mātra-arthavat. arthavac ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathā PV_03386 | jñānaṃ na a-dṛṣṭa-sambandhaṃ pūrva- arthena uttara-uttaram || sakṛt-saṃvedyamānasya PV_03433 nibandhanam | siddhaṃ tat svata eva asya kim arthena upanīyate || sarva-ātmanā hi sārūpye V1_03112 ādibhiḥ sva-bhedair bhedakam api indriya-ādy- arthena etad ghaṭayati, tatra pratyāsattiPV_03259 artham a-gṛhṇataḥ || na hi saṃvedanaṃ yuktam arthena eva saha-grahe | kiṃ sāmarthyaṃ sukhaPV_03305 karma-niyamaḥ siddhā sā tat-prasādhanā || arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām V1_03101 a-vyavadhānā tattvaṃ pratilabhate. tatra arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām PV_03018 -vad yadi | atīta-anāgataṃ vācyaṃ na syād arthena tat kṣayāt || sāmānya-grahaṇāc chabdād aSV_15523 -upanibandhanaṃ vākyam evaṃ niyuñjānam anena arthena yojayāmi iti parārtha-paratā-anurodhena SV_07912 idānīṃ pācaka-ādiṣv a-bhinnena vinā apy arthena vācakaḥ | (157ab) pācaka-pāṭhaka-ādiṣv PV_03171 chrutiḥ || tasmāt saṅketa-kāle ’pi nirdiṣṭa- arthena saṃyutaḥ | sva-pratīti-phalena anyaSV_11614 -viparyayam antareṇa tad-bhāva-ayogāt. arthena saha utpannasya anyataḥ siddhasya anPV_03260 -ādīnāṃ na iṣṭā dhīr yat tad udbhavā || vinā arthena sukha-ādīnāṃ vedane cakṣur-ādibhiḥ | rūpa SV_05111 na tu yathā-svabhāvam a-jala-vivekinā arthena svabhāva-anukāra-pratyarpaṇena jananāt. PV_03266 -avabhāsinām | vedakāḥ sva-ātmanaś ca eṣām arthebhyo janma kevalam || artha-ātmā sva-ātmaV2_06809 api tu yava-bījāt. evaṃ śabdānām api yady arthebhyo janma syāt, syād yogyatā-niyamaḥ. tadV2_06810 idam iti na sidhyati. na apy arthavattā. arthebhyo jñāpana-icchā, tayā artha-jñāpanāya SV_06806 asti. kevalaṃ tad-arthatayā te bhāvā a-tad- arthebhyo bhinnā iti bheda eva eṣām a-bhedaḥ. SV_12815 anyasya vaiyarthyāt. sakṛc chrutau ca pṛthag artheṣv a-dṛṣṭa-sāmarthyānām arthavattā ca na PV_04109 ’pi tad grāhyam iti cintā pravartate || artheṣv a-pratiṣiddhatvāt puruṣa-icchāV3_03505 -arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabdaV2_07003 -upadeśād a-pratipatter upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ SV_04811 ca saḥ ||96|| śabdaṃ hy eṣa prayuñjāno ’rtheṣv an-iṣṭa-parihāreṇa pravarteta iti ca SV_12615 tad-icchā-anuvṛtter a-nirṇaya eva veda-vākya- artheṣu. api ca, ayam apauruṣeyatvaṃ sādhayan SV_12303 chakti-siddheḥ. tasmāt kāraṇāni vivecayatā artheṣv api tad-a-tat-pratibhaveṣu svabhāva-bhedo PV_03346 api | grāhaka-ātmā a-parārthatvād bāhyeṣv artheṣv apekṣyate || yasmād yathā niviṣṭo ’sāv SV_08218 na bhavitavyam. supta-taimirika-upalabdheṣv artheṣv abhāveṣu samaya-vāsanā-āropita-rūpaPV_04051 || tad-virodhena cintāyās tat siddha- artheṣv ayogataḥ | tṛtīya-sthāna-saṅkrāntau V3_02108 ||11|| tad-virodhena cintāyās tat-siddha- artheṣv ayogataḥ | tṛtīya-sthāna-saṅkrāntau SV_04307 iva maṇi-buddheḥ. tena na vikalpa-viṣayeṣv artheṣv arthakriyā-kāritvam. na api svalakṣaṇasya SV_05419 -kṛn na bhavati iti, kiṃ tarhi na bhinneṣv artheṣv arpita-tad-ākārā buddhir a-bhinnaSV_05504 lokam. sa tu tasyāṃ pratibhāsamāna ākāro na artheṣv asti. anyatra bhedād a-bhedinaḥ. sa ca aNB_02027 -prāpteṣu deśa-kāla-svabhāva-viprakṛṣṭeṣv artheṣv ātma-pratyakṣa-nivṛtter abhāva-niścayaPV_03136 vā sakṛc-chrutiḥ || sakṛt-saṅgata-sarva- artheṣv indriyeṣv iha satsv api | pañcabhir SV_15022 kiṃ na kalpyate. atha vā vahny-ādi-vad eva artheṣu ubhaya-jñāna-hetutvaṃ syāt. na hy SV_04013 sāmānyaṃ syāt. tasmān mithyā-vikalpo ’yam artheṣv eka-ātmatā-grahaḥ | (72ab) na hy arthā SV_07605 na atikrāmati ity ayuktam etat. tasmād iyam artheṣv eka-rūpā pratītir vikalpa-vāsanāSV_16921 -an-iṣṭayor a-viśeṣāt. a-viśiṣṭānāṃ sarva- artheṣv ekam artham atyakṣa-saṃyogam an-atyakṣaPV_03471 | tatra atyakṣaṃ dvayaṃ pañcasv artheṣv eko ’pi na īkṣyate || rūpa-darśanato jāto PV_04008 -gocarāḥ | sādhya-sādhana-cintā asti na teṣv artheṣu kācana || puṃsām abhiprāya-vaśāt tattva-a PV_04193 vā yathā || pratiyogi-vyavacchedas tatra apy artheṣu gamyate | tathā prasiddheḥ sāmarthyād V2_05014 ||12|| pratiyogi-vyavacchedas tatra apy artheṣu gamyate | tathā prasiddheḥ sāmarthyād V2_06903 eva svabhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ syāt SV_15016 -hetutvam. na hi puruṣa-doṣa-upadhānād eva artheṣu jñāna-vibhramaḥ. tad-rahitānām api SV_04914 kasyacid arthasya abhāvāt prakṛti-bhinneṣv artheṣu tad eva idam iti pratyabhijñānaṃ na syāt.

artheṣu VN_00603 V1_00712 SV_05806 SV_16615 SV_10612 V3_06812 SV_13422 PV_03211 VN_00712 SV_11309 SV_04805 SV_15018 SV_15105 SV_08623 V3_12805 NB_03115 V2_06813 PV_03208 SV_17328 V3_03109 SV_05816 VN_00623 SV_04715 SV_10922 SV_16808 V2_07011 SV_17226 PV_04106 SV_04601 VN_00708 SV_15101 V3_01707 SV_11523 SV_11606 PV_03219 PV_03028 SV_03507 PV_04059 V3_02210 SV_11908 V1_01513 SV_03907 SV_15610 PV_03414 PV_03129 VN_05805 V1_03414 V1_01615 PV_03247 V1_01912 SV_03726 SV_04908 SV_05419 PV_03248 PV_03298 V3_11011 V2_07302 VN_00211 VN_05819 VN_04306 VN_04309 VN_06313 SV_10607 V3_06808 VN_06208

arhaḥ

261

-anāgata-ādiṣu nānā-eka-arthakriyā-kāriṣu vā ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, -bhāvataḥ | (113ab) eka-svabhāva-rahiteṣv syāt. na a-puruṣa-kriyā. tasyāḥ sarvaśabdānām a-nibandhanā | na syāt pravṛttir śabdānām a-nibandhanā | na syāt pravṛttir -anupalambhe sad-asator upalambha-sādhyeṣv arthānāṃ rocate tatra ke vayam || tasmān na āhosvit puruṣaiḥ śabdā vyavahāra-artham etat – a-kārya-sambandhā eva śabdāḥ. na te bhedas tad-anyeṣām a-bhedas tad-viśiṣṭeṣv ime śabdāḥ saṃskāra-nir-apekṣāḥ prakṛtyā ca ||285|| yady a-kṛtakaḥ śabdo na tasmād a-bhinnān sarva-arthān manyate, tasya ayam sādhana-doṣa uktaḥ, śāstra-kārāṇām sādhana-doṣa uktaḥ. śāstra-kārāṇām ghaṭa-ādiṣu. na vai śabda-svabhāvo niyato yato ’nyad api paśyati || citra-avabhāseṣv viśuddhau nāntarīyakatva-abhāve ’pi śabdānām ślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv -apoha-viṣayayā ity ucyate. anya-vyāvṛtteṣv yuktaṃ paśyāmaḥ. na ca niḥ-prayojanā lokasya | (95ab) yām arthakriyām adhikṛtya ayam evam anumānam an-apāyam a-nāntarīyakatvād -hetuḥ. tatra ko ’tīndriya-artha-dṛk | anekacet tatra ko ’tīndriya-artha-dṛk | aneka28ab) yadi saṅketa-nir-apekṣaḥ svabhāvata eva paripūrṇā pramāṇatā || tasmāt prasiddheṣv arthakriyā-kṣamān | tat sādhanāya ity eka-vacanam iti. asmākaṃ tu sāṅketikeṣv -āder apekṣaṇīyasya abhāvāt. tataḥ pratītir virodhāt. sāmānyena vihiteṣv apy bhāvasya bhāva-abhāvau sambandhaḥ. a-sambandhino ’-vācyāḥ syuḥ. tatra apy -grāhaka-viplavaiḥ || tad-upekṣita-tattvaāśrayeṇa upakalpitā | tad-viśeṣa-avagāha-janmabhir vikalpair adhyavasita-tad-bhāvaca anyas taṃ nāntarīyakam īpsitaiḥ | sādhyaca anyas taṃ nāntarīyakam īpsitaiḥ | sādhyayas tau śleṣayet. tad ayam atiprasaṅgo yady -jñānaṃ buddher liṅgam, kiṃ tarhi indriyaarthakriyā-yogyaṃ manyamānā dṛśya-vikalpyāv an-anuṣṭhānād a-sannidher na artha-anrūpam eko ’-dṛṣṭena vāraṇe | artha-ansa eva taiḥ || asya idam iti sambandhe yāv kriyate, tathā ajñānayor api sarva-ajñānaavayavasya āvaraṇam, na avayavina iti cet, cakṣur-buddhi-vac ca rūpasya. ākāraviduḥ | hetutvam eva yukti-jñā jñāna-ākāraviduḥ | hetutvam eva yukti-jñā jñāna-ākāraa-saṃsṛṣṭa-tat-svabhāvaṃ vikalpa-pratibimbam pratibhāsa-apekṣī, vastuni tu yathā-bhāvam bhavati iti, kiṃ tarhi na bhinneṣv artheṣv -hetutve ’py anukurvad udeti yat | tat tena -viplave || kadācid anya-santāne tathā eva a-darśane ’py uktam. dṛśya-ātmanor nāma ayam artha-sattāyām abhāva-a-sambhavāt. tatra -darśino ’-darśanasya abhāva-a-sādhanāt, kālaṃ gamayan kartavya-a-pratipattyā nigrahaparṣat-prajñām a-parikalpya vacanān nigraha-a-sāmarthya iti vijetā na syān na nigrahaeva aparasya an-udbhāvanān nigrahasa eva pratyātma-vedyatvād a-pratikṣepasa ca pratyātma-vedyatvād a-pratikṣepauttara-a-pratipattyā eva tat-sādhane nigraha-

artheṣu tad-bhāva sthāpanāya nānā-eka-ātma-abhāve artheṣu tan-niyojanāt, tato ’rthānām a-pratītiartheṣu tam adhyāropya utpadyamānāṃ mithyāartheṣu tulyatve ’pi pramāṇa-a-bādhanāt artheṣu darśana-antara-bhediṣu ||207|| atīta-aartheṣu darśana-antara-bhediṣu ||55|| atīta-aartheṣu. na ca sannidhi-mātreṇa sādhanaḥ. vyaktyartheṣu na jñāne sthūla-ābhāsas tad-ātmanaḥ | artheṣu niyujyante. svayam utthāpane hi bhāva’rtheṣu puruṣair anyathā viparyasyante. tena aartheṣu pratipattir astu, sarvathā doṣaartheṣu pratibhāna-hetavaḥ syuḥ. svabhāva-viśeṣād artheṣu pratītir eva syāt. pratīti-janma-itaraartheṣu buddhi-pratibhāsa-bhedo viruddha-dharmaartheṣu bhrāntyā viparīta-svabhāva-upasaṃhāraartheṣu bhrāntyā viparīta-svabhāva-upasaṃhāra’rtheṣu, yatas tadutpattiḥ. kiṃ tarhi jñāpanaartheṣu yady ekatvaṃ na yujyate | sā eva tāvat artheṣu varaṃ saṃśayitasya vṛttiḥ, tatra kadācid artheṣu virodha-udbhāvana-prāyā cintā. yac artheṣu vyāvṛtti-bhedam upādāya a-viśeṣeṇa artheṣu śabda-yojanā. tatra ye ’rthāḥ saha pṛthag artheṣu śabdān niyuṅkte, tat-kāriṇām arthānām artheṣu śabdānām iti niveditam etat. puruṣaartheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ ||319|| artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ ||37|| artheṣu śabdo nilīnaḥ syāt, uktam atra – aartheṣu śāstra-tyāge ’pi na kṣatiḥ | parokṣeṣv artheṣu saṃyojyante ’bhidhāyakāḥ ||93|| na khalu artheṣu saṅketa-vaśād vṛttir ity an-abhiniveśa eva. artheṣu sarvasya sarvadā syāt. na ca asti tasmān artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva arthair ataḥ sa śabdānāṃ saṃskāryaḥ puruṣair arthair eva saha utpāde (232a) kalpyamāne na arthaiḥ kṛtvā gaja-nimīlanam | kevalaṃ lokaarthair jātiḥ śabdaiḥ prakāśyate || tasyāṃ rūpaarthaiḥ. tatra eva ca ayaṃ dharma-dharmiarthair hetunā tena katham a-pratipāditaḥ || ukto arthair hetunā tena katham a-pratipāditaḥ ||19|| arthāv artha-antareṇa śliṣyato viśeṣa-abhāvāt. arthāv iti cet, avyabhicārī hetuḥ. mana iti cet, arthāv ekī-kṛtya pravartante. tad-abhiprāya-vaśād arthau. kiṃ ca kramasya artha-antaratve ’n-arthaarthau na yena stas tad-a-dṛṣṭaṃ karoti kim || arthau pratibhāsinau | tayor eva hi sambandho na ardha-ajñānam ity-ādi-prabhedān nigrahasthānaardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asya arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na arpaṇa-kṣamam || kāryaṃ hy aneka-hetutve ’py arpaṇa-kṣamam ||20|| ity antara-ślokaḥ. na ca arpayati. yad āha – a-dṛṣṭa-arthe ’rtha-vikalpaarpita-cetasaḥ pravṛttau grāhyasya sāmānyasya anarpita-tad-ākārā buddhir a-bhinna-pratibhāsinī arpita-tad-rūpaṃ gṛhītam iti ca ucyate || a-śakya arpyeta vācakaiḥ | dṛṣṭa-smṛtim apekṣeta na arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, arvāg-darśanasya ātma-pratyakṣa-nivṛttiarvāg-darśanena satām api keṣāñcid arthānām aarha iti nyāyyaṃ nigrahasthānam iti. kāryaarha eva iti cet, nyāya-vādino jāḍyād uktam aarhaḥ. a-sambaddha-abhidhāne nirarthakam eva iti arhaḥ. atha pūrva-pakṣa-vādy uttara-pakṣa-vādinaṃ arho ’rtho dharmī. na ca sa eva arthaḥ arho ’rtho dharmī. na ca sa eva arthaḥ arhaḥ, na aparatra sva-doṣa-upakṣepāt, tat-

arhaḥ VN_05419 VN_04208 VN_02615 PV_02045 HB_03519 PV_03334 VN_04008 SV_08519 V1_00505 VN_06307 VN_06308 V1_02813 HB_01807 SV_14407 V1_01202 SV_08216 SV_06715 SV_14613 SV_05119 VN_04305 HB_03609 VN_03606 SV_01601 V2_09813 V3_00509 SV_08420 SV_15723 HB_01104 V2_04804 VN_04912 VN_05214 SV_10813 SV_04631 PV_04017 V3_00905 PV_02235 PV_02193 PV_04007 HB_03106 SV_03414 SV_13425 SV_04718 PV_02209 HB_03311 PV_02258 PV_04170 PV_04277 V3_06405 V2_06514 SV_10308 PV_03140 PV_03135 VN_04702 V1_03503 PV_04286 PV_02057 PV_03355 V1_03810 PV_04160 PV_02276 V1_00104 SV_15607 SV_13403 PV_03495 SV_04509

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’rtha-antara-gamanam eva iti sa nigraha-abhidhāyy anena eva nigrahasthānena nigrahaa-sādhana-aṅgasya upādānān nigrahako virodho ’ntya-cetasaḥ | tad yad apy evaṃ na a-nirṇīta-bādhā-a-sambhavaḥ prayogam | sā bāhyād anyato vā iti vicāram idam hetv-antara-abhidhāne ’pi na nigraham idaṃ sāmānyaṃ bhedo vā iti vyapadeśaṃ na ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum udbhāvayati, kañcin na, na tadā nigraham na tadā nigraham arhaty uttara-pratipatteḥ. na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum -marmā viklavaṃ vikrośati ity upekṣām kathañcit. na apy asya idam iti sambandham ghaṭa iti pratipadan na pratyakṣī bhavitum kvacid bhavati kvacin na bhavati iti niyamam -abhiprāya-vaśāt pravartamānā na upālambham viṣaya-antara-dṛṣṭo vidhiḥ sarvatra yojanām enāṃ buddhiṃ kevala-sāmānya-bhāvinīṃ vaktum na pratipadyanta iti na vidvān nigraham antaraṃ syāl lakṣaṇa-antaratvena vā upādānam na uttara-dṛṣṭānta-apekṣayā virodhaś cintām draṣṭum a-śakyatvāt, tādṛśāṃ ca a-pratikṣepadraṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepahetau, yukti-prāptasya avaśyaṃ parigrahana hi svabhāvā bhāvānāṃ paryanuyogam -vṛttayo hi bhāvās tan-mukhena prasaṅgam tat-prakṛtes tathā-bhavanto na upālambham vicārasya. sukha-duḥkha-sādhane jñātvā yathāan-arthakaṃ śabdaṃ prayuṅkte, sa nigraham na pratyuccāraṇe, na asau tāvatā nigraham ca. viṣa-śamanāya takṣaka-phaṇa-ratna-niveśanaṃ phala-abhāvāt. evaṃ tarhi tadvān eva abhidhānena pāramparyeṇa na apy -abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy ātma-grahaḥ sneham ātmani draḍhayaty | ākṣipte ’-vinivṛtti-iṣṭeḥ sahakāri-kṣayād sādhanāny artha-śakti-jñāne ’sya tāny dūraṃ gatvā api punar āgantavyam ity tat kathitaṃ tad eva pācakatvena api ity a-śakya-sādhanaṃ kāryam. tatra api tathā ity tadvad-doṣasya sāmyāc ced astu jātir -samarthānāṃ paścāc chaktiḥ kva tanmaye | na -vyavahāraṃ sādhayen mūḍha-pratipattāv ity āgama-mātreṇa vadan na paritoṣa-kṛt | na -śabdo dharmi-vṛttir yadi iṣyate | śāstreṇa na sidhyati || a-niścaya-phalā hy eṣā na na sidhyati ||49|| a-niścaya-phalā hy eṣā na hi hetoḥ phalānām utpatti-darśanān mūṣikaapi hetoḥ phalānām utpatti-darśanāt, mūṣikacodyaṃ ca etad dvayor api || śīghra-vṛtter bhinna-jātīya-vikalpe ’nyasya vā katham || yuktāḥ. kaḥ punar eṣāṃ guṇa-utkarṣa-anapekṣo katipaya-avayava-pratipattau darśane -karmaṇi || an-adhyavasita-avagāhanam anagnir yathā kāṣṭha-suvarṇayoḥ || ādyasya -cakṣuṣām | dūre yathā vā maruṣu mahān -cakṣuṣā | dūre yathā vā maruṣu mahān || ā sarṣapād gurutvaṃ tad dur-lakṣitam antataḥ kṣayaḥ || phalaṃ kathañcit taj-janyam padam | tatra upāsita-loka-bhartari kṛtā sviti sarvadā phala-dāḥ syuḥ. upaplavas tv artha-pratipatteḥ. na hi dhvani-bhāgād nitiṣṭhati || eka-aṇv-atyaya-kālaś ca kālo saṃsthitiḥ | paramārtha-avatārāya vidvadbhir

avakalpyate arhaḥ. na kaścit tat-kathita-kriyamāṇa-prasaṅgo arhaḥ. na ca varṇa-krama-nirdeśaḥ sarvatra arhaḥ, na pratipakṣa-dharma-anujñayā anena arhataś cittam a-sandhānaṃ kuto matam || asiddhaarhati – mā bhūt prayuktasya apy a-sāmarthyam arhati || darśana-upādhi-rahitasya a-grahāt tadarhaty a-virāmāt. prakṛtād arthād a-pratibaddhaarhati. anya-apohe ’py eṣa tulyaḥ prasaṅga iti arhati iti, tasya abhāva-viṣayatva-virodhād arthaarhaty uttara-pratipatteḥ. arhaty eva, sarvasya arhaty eva, sarvasya sato doṣasya an-udbhāvanād arhati. tathā hi svapne ’pi smaryate smārtaṃ na arhati. tasmād idam eka-arthakriyā-lakṣaṇaṃ arhati, tasya upakāra-nibandhanatvāt, anyathā arhati. dravyaṃ tat-spārśanaṃ yadi ||10|| tan na. arhati. na khalu vai tad a-nimittaṃ vāsanā-viśeṣa arhati. na ca iyam a-śakya-pravartanā, icchāarhati. na hi gardabha iti nāma-karaṇād bāleyaarhati. nityaṃ tan-mātra-vijñāne vyakty-ajñānaarhati. parṣat-prajñām a-parikalpya vacanān arhati, yad-bhāve ’pi yasya anyathā-bhāvaḥ, tad arhati. hetor api dṛṣṭānta-virodhe ’sādhāraṇatvaṃ arhatvāt. na evaṃ vākyāni dṛśya-viśeṣatvāt, arhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. arhatvāt. na ca abhyupagamo yukti-bādhane arhanti, kim agnir dahaty uṣṇo vā na udakam iti. arhanti. na puruṣa-icchā-vṛttayas teṣāṃ yathāarhanti. samarthāḥ kiṃ na aparāparaṃ janayanti arhaṃ pratipitsavo hi kiñcit parīkṣante prekṣāarhet. na artha-upasaṃhitasya abhidhātā ity aarhed iti. na, uttara-viṣaya-a-parijñānāt. yady alaṅkāra-upadeśa-vat, kāka-danta-parīkṣā-vac ca. alam (94ʼbʼ) arthakriyāsv iti tatra śabdo alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam api alam | śaktasya sūcakaṃ hetu-vaco ’-śaktam api alam || ātmīya-sneha-bījaṃ tat tad-avasthaṃ alam || na ākṣeptum aparaṃ karma bhava-tṛṣṇāalam || vicchinna-anugamā ye ca sāmānyena apy aalam a-pratiṣṭhāna-dik-pratipattyā. yady ekaalam a-pratiṣṭhair mithyā-vikalpaiḥ. yathā ca na alam anyena. tasmān na varṇeṣu vākye vā alaṃ parā ||95|| syād etat – anya-vyāvṛtte ’pi alaṃ praroḍhum atyantaṃ syandinyām agni-vad bhuvi alaṃ prasaṅgena. sā iyaṃ trividha-anupalabdhiḥ alaṃ bīja-ādi-saṃsiddho vidhiḥ puṃsām a-janmane || alaṃ yathāyogaṃ loka eva pravartatām || sādhanaalaṃ vyāvṛtti-sādhane | ādyā adhikriyate hetor alaṃ vyāvṛtti-sādhane | ādyā adhikriyate hetau alarka-viṣa-vikāra-vat. tad-bhāva-virodha-abhāvād alarka-viṣa-vikāra-vat. tad-bhāve virodha-abhāvād alāta-āder anvaya-pratighātinī | cakra-bhrāntiṃ alāta-dṛṣṭi-vad bhāva-pakṣaś ced balavān mataḥ | ’līka-nirbandhaḥ, yat te ’mūn eva śabdān ’lpa-avayava-darśane ’pi tathā sthūlasya darśanaṃ alpa-dhī-śaktinā apy a-dṛṣṭa-paramārtha-sāram alpo ’py a-saṃhāryaḥ pratyāneyas tu yat-kṛtaḥ | alpo ’pi dṛśyate || yathā anudarśanaṃ ca iyaṃ alpo ’pi dṛśyate ||46|| yathā-anudarśanaṃ ca iyaṃ alpakam | taulyaṃ tat-kāraṇaṃ kārya-gaurava-analpaṃ syān na vijātimat | atha api tapasaḥ śaktyā alpā apy an-artha-udayā sammohād avadhīraṇā iti alpīyaso ’pi kramasya bhraṃśād dṛṣṭaḥ, kasyacid alpīyasaḥ śabda-artha-pratītiḥ. na ca so ’nyaṃ ’lpīyān kṣaṇo mataḥ | buddhiś ca kṣaṇikā tasmāt avakalpyate ||86|| saṃsṛjyante na bhidyante svato

avakāśā SV_02610 HB_04002 SV_10423 NB_03015 VN_01223 SV_12807 V3_05003 PV_03166 PV_03316 SV_17427 PV_03028 V3_10811 PV_04286 V2_05707 SV_02421 V1_01510 SV_04312 SV_12211 SV_04509 PV_02192 V3_07306 SV_10415 V3_13709 V3_03406 V3_07412 SV_09510 SV_05609 NB_03054 SV_10217 SV_10709 V3_07003 V1_01515 V3_11403 SV_10815 SV_07512 VN_06013 SV_06119 SV_10427 V2_05110 SV_12910 V3_12011 V3_12409 SV_06113 SV_07205 V2_05109 PV_04087 V3_02608 V3_12012 PV_04172 VN_05702 SV_03108 SV_09302 V1_00105 SV_10704 V3_06911 SV_04603 V1_01510 V3_02709 V1_00501 V3_02708 PV_02162 PV_02135 V2_07909 V1_02903 PV_03452

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tat-svabhāva-sākalya-paricchedāt tatra an’pi jñānaṃ na pṛthag ato lakṣaṇam, tena eva vyoma-kusuma-ādi dṛṣṭāntaḥ. tad asat katham -dharma-mātra-anubandha eva sādhya-dharme hy asya api sukha-ādiṣu caitanyeṣu ca bhedapratipatter eka-jñāna-utpattau niḥ-śeṣatena tat sapakṣe dvidhā vartate. katham idam || tasya abhidhāne śrutibhir arthe ko ’ṃśo || sarva-ātmanā api sambaddhaṃ kaiścid eva -satya-abhidhāna-mātreṇa prajñā-prakarṣa-durrūpāṇām āśrayeṇa upakalpitā | tad-viśeṣayaḥ strī-śūdra-sādhāraṇam api vivekaṃ na ca sāmagrī kārya-karmaṇi || an-adhyavasita| jāti-bhedāḥ prakalpyante tad-viśeṣa| jāti-bhedāḥ prakalpyante tad-viśeṣaanveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām anityatvam asya iti vā, tad-dharmatām eva so ’py anyonya-vyatirekī dharma-dvayasādhya-sādhana-saṃsthitiḥ | paramārtha|| tāvad duḥkhitam āropya na ca sva-stho -bheda-an-āśrayaḥ śabda-artha-mātratāyām viniścayaḥ ||204|| yo hi bhāvo yena saha na āgamam adhyupekṣya | tasya apy avaśyam tathā apy ato ’rtha-saṃśaya eva. so ’nagny-ādi-sādhana-vat sattā-sādhanam apy anagny-ādi-sādhana-vat sattā-sādhanam apy antathā anayā vibhramān miśrī-kriyanta ity aniṣṭo ’-nirākṛtaḥ pakṣa iti pakṣa-lakṣaṇam ankvacil lokasya pravṛtteḥ. tathātve tan nirṣaṇḍhasya rūpa-vairūpya-parīkṣāyām ṣaṇḍhasya rūpa-vairūpya-parīkṣāyām -hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antarapara-upakāriṇa iti. yady api kvacit kārye -abhidhāyi ca śāstraṃ parīkṣyeta anyatra sāmānya-buddhayaḥ ||150|| vidyata eva ity yugapat-pravṛttau paraspara-vacana-śravaṇa-vyavahāreṣu na kiñcid vyāharet, vyāhārasya an-anumānam. śṛṇvann api devānāṃ-priyo na tatra vṛttau labdhāyāṃ samuccīyamāna-varṇa-saṃskāravatyā antyayā buddhyā vākya-gamanāt. anyathā vyavacchedya-abhāvād kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya | buddheḥ prayujyate śabdas tad-arthasya prasaṅgo ’navasthā ca. tata upakāra-an-vyavacchedasya asiddheḥ. tat-tulya eva ity || svayam-iṣṭa-abhidhānena gata-arthe ’py atra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py -abhāvād avadhāraṇasya kiṃ phalaṃ syāt. anvyāpter an-āśaṅkyaṃ ca sādhanam || pūrvaanyathā apratibhāyā nir-viṣayatvāt. an’nyas tadā na gṛhīto nāma. sa tu bhrāntyā na ta ete eka-vastu-pratiśaraṇā api yathāsvam kṛtā sv-alpā apy an-artha-udayā sammohād ayaṃ pravartamānaḥ sarvadā sad-asac-cintāyām ayaṃ pravartamānaḥ sarvadā sad-asac-cintāyām duḥkham āsīta, kiṃ tarhi sarva eva asya -ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py anyathā a-sambaddha-pralāpa eva ayam ity ansvām eva vṛttiṃ sva-vācā viḍambayati. paratad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad|| bhūta-cetanayor bhinna-pratibhāsa|| sādhyate tad-vipakṣo ’pi heto rūpaapy ajñāne parārtha-vṛtteḥ kārya-a-kārya-anvikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭana ca tad-vastu kiñcana | tasmād artha-

avabhāso avakāśā pramāṇa-antara-vṛttiḥ syāt. no ced avagatatvāt, upanaya-artha-vat pakṣa-dharmatvāt. avagantavyaṃ yena evaṃ syāt. anupalabdher eva iti ’vagantavyāḥ. tasya eva tat-svabhāvatvāt. avagamaḥ samartho bhavati, yady evaṃ bhedaḥ syāt. avagamāt. anyathā ca ekatva-virodhāt. sakṛc avagamyate – prayatna-anantara-bhāvi-jñānam ’vagamyate | tasya a-gatau ca saṅketa-kriyā avagamyate | dharmaiḥ sa niyamo na syāt avagaha-gahane ’pi nir-atyayatāṃ sādhayitu-kāmo avagāha-arthair jātiḥ śabdaiḥ prakāśyate || avagāhate. tasmād ātmani darśana-mātreṇa anavagāhanam an-alpa-dhī-śaktinā apy a-dṛṣṭaavagāhinaḥ ||30|| tasmād yo yena dharmeṇa viśeṣaḥ avagāhinaḥ ||41|| tasmād yo yena dharmeṇa viśeṣaḥ avaghuṣya, yena evaṃ-vādino ’py avadheya-vacaso avataranto vikalpā nānā-eka-dharma-vyatirekān avatāro vastu-sāmānye ’-viruddha ity ucyate, na avatārāya vidvadbhir avakalpyate ||86|| ’vatiṣṭhate | mithyā-adhyāropa-hāna-arthaṃ yatno avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ kim avatiṣṭhate tad-upādānayor anyonya-vaiguṇyaavadāta-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā aavadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣaavadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu avadyam iti. a-parāmṛṣṭa-tad-bhede vastu-mātre tu avadyam etat. nanu dhīḥ kāryaṃ tāsāṃ sā ca avadyaṃ darśitaṃ bhavati. tri-rūpa-liṅga-ākhyānaṃ avadyaṃ yadi niścaya-pūrvaṃ vyavahared iti sā avadhatte. yat punar etad uktaṃ kalpitasya avadhatte. yat punar etad uktaṃ kalpitasya avadhāna-vaiguṇye ’nyatra vijñāna-an-utpatteḥ. ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, tathā avadhānasya eva ayuktatvāt. tad yadi na avadhāraṇa-arthas tu-śabdaḥ. vidyamāno hi avadhāraṇa-uttarāṇām a-sambhavena pravṛttiavadhāraṇa-nāntarīyakatvāt, yathā ghaṭena udakam avadhāraṇa-paṭuḥ. nimittaṃ hy asac-chabdaavadhāraṇam anyad vyavacchinatti, naraṃ ca avadhāraṇam ity api mithyā, tasya a-varṇa-rūpaavadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca avadhāraṇasya phalaṃ yadi na vipakṣe ’stitvaṃ avadhāraṇāt ||122|| vyartho ’nyathā prayogaḥ syāt avadhāraṇād asya iyaṃ sthitir ity a-pratītiḥ. avadhāraṇād dharmiṇy a-vṛttir iti cet, na, anyaavadhāraṇe | kṛtya-antena abhisambandhād uktaṃ avadhāraṇe kṛtya-antena abhisambandhān mā bhūn avadhāraṇe ca vākyasya vyatirekasya avyabhicāraavadhāraṇe tena pratijñā-lakṣaṇa-abhidhā | avadhārita-artho hi na anubhāṣet. ananubhāṣamāṇo avadhāryata iti pramāṇa-antaraṃ pravartate. yady avadhi-bheda-upakalpitair bhedair bhinneṣv iva avadhīraṇā iti kṛpayā tan-nītir uddyotyate || avadhīrita-vikalpa-pratibhāso vastv eva avadhīrita-vikalpa-pratibhāso vastv eva avadheya ārambhaḥ phala-arthaḥ, niṣ-phalaavadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ avabodha-arthaṃ ca śāstraṃ praṇayann anumānaṃ avabodha-arthitve vā prativādinaḥ, anyathā aavabodhataḥ | ā-vikāraṃ ca kāyasya tulya-rūpaṃ avabodhataḥ | ātma-ātmīya-graha-kṛtaḥ snehaḥ avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya avabhāsa iti. svapna-jñānaṃ tarhi viśada-ābhaṃ avabhāso ’sau na anyas tasyā dhiyas tataḥ ||

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PV_03197 PV_03029 PV_03418 PV_03048 PV_03281 PV_03503 PV_03354 V1_03808 PV_03351 V1_03708 PV_03503 PV_03147 PV_03235 V1_02710 SV_11920 V3_12903 PV_03498 V1_04001 PV_03352 V1_03710 PV_03390 PV_03357 V1_03813 SV_05704 PV_03170 V1_02902 PV_03266 SV_07306 PV_03496 PV_03208 SV_05801 PV_03396 PV_03269 PV_03344 V1_03701 PV_03181 V1_03410 PV_03131 PV_03208 V2_05313 VN_03603 SV_12810 SV_12806 VN_03713 VN_03713 V3_02509 PV_04082 PV_04150 SV_12717 SV_07716 SV_12718 PV_04168 SV_12802 V1_03503 V1_03414 SV_12813 V1_03503 SV_12805 V3_12701 V1_03505 PV_03202 VN_04801 VN_04416 VN_04408 SV_13225

’pi na anekaṃ gṛhyate sakṛt | sakṛd grahajātiḥ śabdaiḥ prakāśyate || tasyāṃ rūpa|| na eṣā api kalpanā jñāne jñānaṃ tv artha|| kathañcid api vijñāne tad-rūpa-an-mayam | vidhūta-kalpanā-jālaṃ spaṣṭam eva vāritaḥ | keśa-golaka-dīpa-ādāv api spaṣṭayathā mṛc-chakala-ādayaḥ | anyathā eva yathā mṛc-chakala-ādayaḥ | anyathā eva -cintāyāṃ tādātmyād artha-saṃvidaḥ || tathā -saṃvidaḥ svasaṃvit phalam ucyate. tathā ’rthe pratyabhijñāna-kalpanām || spaṣṭa|| yady apy anvayi-vijñānaṃ śabda-vyakty| ekasya eva kuto rūpaṃ bhinna-ākārabhāvayatāṃ tan-niṣpattau yat spaṣṭa-pratibhāsa-vibhramaḥ padam. vākyaṃ ca ekapradeśam āśritya brūmo vicchinna-a-vicchinnasmaraṇaṃ tad-vikalpakam || tasya spaṣṭa-bhedo nīla-tad-dhiyoḥ | (54ab) na hi bhinna|| yathā kathañcit tasya artha-rūpaṃ muktvā 42|| yathā kathañcit tasya artha-rūpaṃ muktvā || tasmād arthasya dur-vāraṃ jñāna-kāla|| anyathā ekasya bhāvasya nānā-rūpa||47|| anyathā ekasya bhāvasya nānā-rūpatathābhūta-pratyavamarśa-hetor a-bhedasa eva iti vacane na virudhyate || mithyā-ākārā vikalpā bhavanti. na ca te tathā|| tasmāt sukha-ādayo ’rthānāṃ sva-saṅkrāntaliṅga-anusāreṇa. na api sāmānya-lakṣaṇa|| iti varṇeṣu rūpa-ādāv a-vicchinna| sā eva tāvat kathaṃ buddhir ekā citraca śrutiḥ. a-kārya-kṛti-tat-kāri-tulya-rūpapāvakam || tad-yogya-vāsanā-garbha eva dhūmarūpatvān nīla-ādeś cet sakṛd-grahaḥ | bhinnabhaved arthasya darśakam || iṣṭa-an-iṣṭaanyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭahi na pratyakṣaṃ na laiṅgikam || tat svarūpasārūpyam. na api sthūla eko viṣayas tathāhi padārthānāṃ viśeṣakaḥ || cakṣuṣo ’rthaeka-arthaṃ yato ’nyad api paśyati || citrapaśor api paśuḥ. mahato ’pi mahīyaso yad doṣa-antara-anapekṣaṇāt. viśeṣeṇa sādhanakāla-bhedo na yujyate | (250ab) atha mā bhūd -pratipattyā ca vākya-artha-pratipatter na pṛthaṅ nigrahasthāneṣu uktā iti, tad apy tad apy avayava-antara-vādino ’yuktam. yo hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara-abhāvān nanu doṣas tayor ayam || uttaradoṣatvaṃ pratijñā-mātra- saṃjñinaḥ || uttaraapi ca, astv artha-antaraṃ vākyam. tad anekahi bhāvayoḥ sambandho dvidhā bhavet. nānā-ātmakaṃ vā syād an-avayavaṃ vā. anekavivecane || prāg-asiddha-svabhāvatvāt sādhya’pi mithyā-anekatva-kalpanā | ekakatipaya-avayava-pratipattau darśane ’lpa-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. tadā api kāla-kṣepo na yukta eva. ekaca asya a-darśana-prasaṅgaḥ. katipayatathā ca na aneka-avayavaṃ vākyam. ekaupahasann ātmānam eva upahasati. śaśarakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. ca tulyaś citra-paṭa-ādiṣu || tatra eva eṣā, yā śabdānāṃ lakṣaṇe pravṛttiḥ. kakuda-ādimantam artham; tathā pratijñā-ādyvā guṇa-antaram iti yat kiñcid etat. iti cet. vaṃśa-ādi-svara-dhārāyāṃ gamaka-

avayava avabhāsaḥ kiṃ viyukteṣu tila-ādiṣu || pratyuktaṃ avabhāso yas tattvena arthasya vā grahaḥ | avabhāsataḥ | taṃ vyanakti iti kathyeta tadavabhāsataḥ | yadi nāma indriyāṇāṃ syād draṣṭā avabhāsate || kāma-śoka-bhaya-unmāda-caura-svapna avabhāsanāt || pratīta-bhede ’py adhyakṣā dhīḥ avabhāsante tad-rūpa-rahitā api || tathā eva aavabhāsante tad-rūpa-rahitā api ||45|| tathā eva avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā | jñānasya avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā | jñānasya avabhāsāṃ pratyakṣāṃ kalpayet so ’pi vāritaḥ | avabhāsi tat | varṇa-ākṛty-akṣara-ākāra-śūnyaṃ avabhāsi tat || vṛtter dṛśya-a-parāmarśena avabhāsi bhaya-ādāv iva, tad a-vikalpakam aavabhāsi mithyā eva. eka-anekatva-ayogāt. na hy avabhāsi-vijñāna-utpādana-yogyatā-lakṣaṇam. yutaavabhāsitvaṃ jalpa-saṃsargiṇaḥ kutaḥ | na akṣaavabhāsitve ’py artha-antaram eva rūpaṃ nīlasya avabhāsinaḥ | artha-grahaḥ kathaṃ satyaṃ na jāne avabhāsinaḥ | artha-grahaḥ kathaṃ satyaṃ na jāne avabhāsinaḥ | jñānād a-vyatirekitvaṃ hetu-bhedaavabhāsinaḥ | satyaṃ kathaṃ syur ākārās tad avabhāsinaḥ | satyaṃ kathaṃ syur ākārās tadavabhāsino jñāna-āder arthasya hetutvād vyaktayo avabhāsino vā ete pratyayāḥ śabda-nirmitāḥ | avabhāsinaḥ smaryante. tan na viplavo ’nyo vā avabhāsinām | vedakāḥ sva-ātmanaś ca eṣām avabhāsināṃ pratyayānāṃ sannihita-viṣayatā, avabhāsinī | vicchinnā apy anyayā buddhiḥ sarvā avabhāsinī || idaṃ vastu-bala-āyātaṃ yad vadanti avabhāsinīm | dhiyaṃ vastu-pṛthag-bhāva-mātraavabhāsinīm | vyanakti citta-santāno dhiyaṃ dhūmo avabhāsinor grāhyaṃ cetasos tad a-bhedi kim || avabhāsinyaḥ kalpanā na akṣa-dhīr yadi | an-iṣṭaavabhāsinyaḥ kalpanā na indriya-buddhaya iti cet, avabhāsinyā buddhyā anantarayā yadi | rūpa-ādir avabhāsī, pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. avabhāse ’pi yaṃ paro ’sya iti śaṃsati | sa eva avabhāseṣv artheṣu yady ekatvaṃ na yujyate | sā avamanyata iti kim anyad an-ātma-jñatāyāḥ. so avayava-anukrama-niyama-vādina udāharaṇaavayava-antara-a-pratīkṣaṇena ekasmād eva avayava-antara-apekṣā kāla-kṣepaś ca na syāt. avayava-antara-vādino ’yuktam. yo ’vayava-antaraṃ ’vayava-antaraṃ dṛṣṭāntaṃ hetor āha, tasya na avayava-apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ avayava-apekṣo na doṣaḥ pakṣa iṣyate | tathā hetv avayava-apekṣo yo doṣaḥ so ’nubadhyate | tena ity avayava-ātmakaṃ vā syād an-avayavaṃ vā. anekaavayava-ātmatayā anyonyābhyām avayavābhyāṃ tatavayava-ātmatve pṛthak teṣāṃ nirarthatā | (248ab) avayava ity asat | tulyasiddhāntatā te hi yena avayava-gatyā ca vākya-artha-pratipad bhavet ||249 avayava-darśane ’pi tathā sthūlasya darśanaṃ syāt. avayava-dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya avayava-pratipatti-kāla eva sarveṣāṃ śravaṇāt. avayava-pratipattau darśane ’lpa-avayava-darśane avayava-pratipattyā ca vākya-artha-pratipatter avayava-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari avayava-rāge vā avayavi-rūpam a-raktam iti raktaavayava-rūpaṃ cet kevalaṃ dṛśyate tathā | nīlaavayava-viparyaye ’pi yadi teṣāṃ vacanānāṃ avayava-viparyayeṇa ānupūrvīṃ pratipadyate, avayava-viparyāsa-vacanam a-prāpta-kālam. avayava-saṃhārāt saṅkulā pratipattiḥ syāt.

avayavaḥ PV_04026 NB_03121 V3_13203 VN_04907 VN_01721 V3_13310 VN_01802 VN_03718 SV_12811 SV_07718 SV_07805 SV_12717 SV_12805 SV_12821 V1_03501 V1_03413 SV_12803 SV_12719 VN_04803 SV_12724 SV_12721 SV_12810 SV_12819 V1_03502 VN_04409 SV_12812 SV_07717 V3_00609 V1_03505 V1_03413 PV_04153 PV_03225 VN_00901 SV_00112 HB_00106 VN_04906 SV_12820 PV_03225 V3_04011 V3_04101 PV_04165 PV_03385 PV_04165 PV_03401 V2_07002 PV_03378 PV_04183 V3_09909 SV_17614 SV_13506 HB_00503 SV_01903 V2_07611 SV_09804 V3_00510 HB_03403 HB_04007 SV_14408 V3_13709 V3_01007 V3_03501 SV_01911 PV_03450 SV_01715 V2_10008

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na duṣyati | idānīṃ sādhya-nirdeśaḥ sādhanapratītir iti na pṛthag dṛṣṭānto nāma sādhanaiti na pṛthag dṛṣṭānto nāma kaścit sādhanayasmin vākye pratijñā-ādīnām anyatamo an-utpattiḥ, kathaṃ na pratijñā sādhana-a-saṃsparśī svatantra eva dṛṣṭāntaḥ sādhana-dharma-vacanasya api iti tad api na sādhanatathā ca na dṛṣṭāntaḥ pṛthak sādhanaeva avayavād vākya-artha-siddher anekaāloka-rajju-vaṃśa-daṇḍa-ādi-vat. na hi saa-dṛṣṭa-ākāra-antara-abhāvāt. tasmān na anvākyam. tad aneka-avayava-ātmakaṃ vā syād aniti pratyekaṃ te vākyam. tathā ca na anekasyād anya-kalpanā. atha punar ekam eva anavayava-dvāreṇa tad-darśanād a-dṛṣṭavā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. -arthaṃ hi śabda-rūpaṃ vākyam. te ca nirarthatā | (248ab) te ’pi tasya bahavo samayaḥ pratyāyana-a-viśeṣe ’py evam eva eva. atha mā bhūd eṣa doṣa iti pratyekaṃ te -vat ||248|| arthavān eva ātmā vākyam. te ca avayava-antara-a-pratīkṣaṇena ekasmād eva ayam a-doṣa eva. pṛthag a-samarthānām apy sarvathā a-pratipatti-prasaṅgāt. sarvayathā-lakṣaṇam artha-vaśāt kramaḥ, tatra -avayavatva-hānir vākyasya iti sakṛt sarvabhavet. nānā-avayava-ātmatayā anyonyābhyām -lakṣaṇatvena virodhāt. ayam eva ca ācāryair rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na -viśiṣṭasya pratijñā niṣ-prayojanā | iṣṭo hy ākārā tasyās tad grāhyam ucyate || kathaṃ vā sidhyaty evam artha-antaram, tathā apy dhetvābhāsās tato ’pare ||1|| pakṣo dharmī, dhetvābhāsās tato ’pare || pakṣo dharmī, pṛthag vācyaṃ syād iti. hīnam anyatamena apy kārya-viśeṣa-upayogāt. pratyekaṃ tv || kathaṃ vā avayavī grāhyaḥ sakṛt svapaśyato bhrāntyā etat syāt. tac ca dṛṣṭabrūmaḥ, tādavasthyaṃ ca tattvam. tad tat || pratyāyana-adhikāre tu sarva-asiddha|| artha-saṅkalana-āśleṣā dhīr dvitīyā | tasmāt sādhya-śrutir na iṣṭaṃ viśeṣam sutaḥ pituḥ | bhedaṃ kenacid aṃśena kutaścid avyabhicāram eva pratipādane liṅga-vad || tac ca anubhava-vijñānam ubhaya-aṃśasthitis tv iyam | bhedaṃ pratyaya-saṃsiddham -vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam kartṛ-vādaḥ snāne dharma-icchā jāti-vādabhedavatyāś ca ānupūrvyā abhāve varṇa-mātram -antarasya evaṃ syāt – yatra dhūmaḥ, tatra ity ukte kāryaṃ dhūmo dahanasya, yena dhūme nivṛttir vaktavyā. katham idānīṃ kṛtako iti siddho ’nvayaḥ. katham idānīṃ kṛtako iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo kāraṇa-vyāpakayor yady abhāvaḥ parasya apy dvitīyasya. nanu tatra eva bhāvas tad-abhāve atiprasaṅgāt. pāramparyeṇa upakāre ’py mayā āgamitam āgamam adhyupekṣya | tasya apy śabdo ’nitya ity arthād gamyata eva. tan na kasmiṃścit samaye na pravartate vicāraḥ, so dhūmo na asti ity ukte ’gnir dhūme bhavaty na aparā | ālambamānasya anyasya apy asty tasmād vaidharmya-dṛṣṭānte na iṣṭo pradarśyate. ata eva vaidharmya-dṛṣṭānte

avaśyam avayavaḥ katham || sa-ābhāsa-ukty-ādy-upakṣepaavayavaḥ kaścit. tena na asya lakṣaṇaṃ pṛthag avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, ’vayavo na bhavati, tad vākyaṃ hīnaṃ sādhanaavayavaḥ. na hi pakṣa-dharma-ādi-vacanasya api avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca syād a avayavaḥ syāt. na hi pakṣa-dharma-vacanāt kevalāt avayavaḥ syād a-pṛthag-vṛtteḥ. yo dṛṣṭānta-sādhyo avayavatva-hānir vākyasya iti sakṛt sarvaavayavatvam antareṇa bhinna-deśābhyāṃ yugapat avayavam aneka-deśe yugapad ādhīyate. pūrva-ādhāra avayavaṃ vā. aneka-avayava-ātmatve pṛthak teṣāṃ avayavaṃ vākyam. eka-avayava-pratipattyā ca vākya avayavaṃ vākyam. tatra ekatve ’pi hy a-bhinnasya avayavasya asya a-pratipattir iti cet, na, bhedaavayavasya āvaraṇam, na avayavina iti cet, ardhaavayavās tathāvidhāḥ pṛthak pṛthag iti pratyekaṃ ’vayavāḥ pṛthak prakṛtyā yady an-arthakāḥ. a-tadavayavāḥ prayoktavyā iti. sa eva teṣāṃ kramo ’vayavāḥ sārthakā iṣyante. pratyekaṃ sārthakatve avayavāḥ svayam an-arthakāḥ. teṣu sa ātmā kalpanā avayavād vākya-artha-siddher aneka-avayavatvaavayavānām upakāra-viśeṣād atiśayavatāṃ kāryaavayavānāṃ ca yugapad draṣṭum a-śakyatvāt sarvadā avayavānāṃ viparyayeṇa abhidhānaṃ nigrahasthānam. avayavānāṃ śravaṇam iṣyate. tadā api kāla-kṣepo avayavābhyāṃ tat-sambandhād āloka-rajju-vaṃśaavayavi-pratiṣedha-ādiṣu bahu-mukhair upanyāsair avayavi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. avayavina iti cet, ardha-āvaraṇe ’py an-āvṛtatvāt avayavī kāryaṃ dṛṣṭyā adṛśyeṣv a-sambhavi || aavayavī grāhyaḥ sakṛt sva-avayavaiḥ saha | na hi avayavī na sidhyati. yathā-pratyayaṃ saṃskāraavayave samudāya-upacārāt. prayojana-abhāvād anavayave samudāya-upacārāt. prayojana-abhāvād anavayavena nyūnam. yasmin vākye pratijñā-ādīnām avayaveṣu samartheṣu vyarthā syād anya-kalpanā. avayavaiḥ saha | na hi go-pratyayo dṛṣṭaḥ sāsnāavarugṇa-ghaṭa-vad utpatty-āder na sambhavati. na avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra avarodhinī | tasmāt sādhya-śrutir na iṣṭaṃ avalambate | nīla-ādi-rūpeṇa dhiyaṃ bhāsamānāṃ avalambate || tena a-prasiddha-dṛṣṭānta-hetuavalambate || mayūra-candraka-ākāraṃ nīla-lohitaavalambante, an-upadeśād a-pratipatter upadeśe ca avalambinā | eka-ākāra-viśeṣeṇa taj-jñānena avalambya ca kalpyate || yathāsvaṃ bheda-niṣṭheṣu avalambya prakalpyate. yathāsvaṃ bheda-niṣṭheṣu avalepaḥ | santāpa-ārambhaḥ pāpa-hānāya ca iti avaśiṣṭaṃ sarvatra iti pūrva-vat prasaṅgaḥ. teṣāṃ avaśyam agnir iti. agni-bhāva eva hi bhāvo ’vaśyam agnir bhavati. anyathā artha-antarasya ’vaśyam anitya iti pratyetavyaḥ, yena evam ucyate. ’vaśyam anitya iti pratyetavyo yena evam ucyate. ’vaśyam apara-abhyupagamo yukti-kṛta iti. asati avaśyam abhāva-niścaya iti darśana-artham ete ’vaśyam abhāvaś ca parasparam ākṣipataḥ. vacanam avaśyam ayaṃ vikalpo ’nveti, sa kim upakāro ’rtha avaśyam avadāta-dhiyo ’yam eva bhāvo ’-vibhāvitaavaśyam asya nirdeśaḥ. tena an-uktāv api pakṣasya ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva avaśyam ity arthād anvaya-pratipattiḥ. anyathā hi avaśyam idaṃ dvayam || atha na utpadyate tasmān ’vaśyam iha āśrayaḥ | tad-abhāve ca tan na iti ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-

avaśyam SV_09723 VN_06012 V3_08202 V3_03101 SV_10209 V2_06508 SV_01905 V3_11403 V2_06101 SV_00521 V2_06411 SV_05013 SV_07309 PV_03070 SV_06709 SV_04710 V2_07711 SV_09822 SV_15828 HB_00901 SV_14417 SV_10205 V2_06504 V2_07605 NB_03034 V3_03502 SV_01622 V3_00509 SV_14618 SV_02016 V2_08908 SV_04802 SV_09810 V2_07702 SV_04807 SV_02124 VN_06309 NB_03032 PV_03194 SV_14224 SV_02715 SV_09514 V3_07504 VN_05422 SV_13816 SV_17117 V2_07112 SV_09102 SV_04814 V2_06306 VN_03707 SV_09925 V2_08201 SV_09815 V2_07705 VN_05316 VN_06006 VN_06015 V3_02801 SV_12924 SV_14318 SV_07616 VN_06506 V2_07706 SV_09816

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sāmarthyād eva anityaḥ śabda iti. tasmān na an-abhyupagamayor vā vivāda-abhāvāt. tatra – idam eva iha na anyad iti. yady pratyastamayān na viśeṣa-cintā-pravṛttir ity -upadhānāj jñāna-utpādana-śaktir asti. na ca -upadhānāj jñāna-utpādana-śaktiḥ. na ca svabhāva-a-vaikalyān na abhāvaḥ. kārye tv arthānāṃ sāmagrī saṅghātaḥ, tathā api na -abhāvo na yuktaḥ. kārya-anupalabdhāv api na iti kuta etat. kārya-anupalabdhāv api na na teṣv anupalambho ’bhāvaṃ gamayati. sad eka-kārya-kāri-grahaṇa iti kiṃ na iṣyate. janayantas tatra param apekṣante, te siddhā asya pratītir vastunaḥ kvacit | tad tatra yady anekam ekatra upayujyeta, tad ity a-kṛta-sambandhasya an-abhidhānād nanv anapekṣāṇām api keṣāñcit kvacin na nanv anapekṣāṇām api keṣāñcit kvacin na na brūmaḥ śabda eva iti. śabdas tv api vipakṣatvāt. katham idānīṃ gamyate sato || syād etat – yasya api vināśo ’-hetukaḥ so tatra ca prakaraṇe bahavo ’rthā na tatra ca prakaraṇe bahavo ’rthā na atra anityaḥ śabda iti bhavati. tasmān na -siddhiḥ. dvayor apy anayoḥ prayogayor na -vāg-viruddha-abhidhānam. atra api ko ’yam vyatirekam. ko hy atra niyamaḥ saṃhatair eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya vidher vastv-anurodhataḥ | (278ab) bhāvo -niyamo ’-darśanān na na darśanāt ||31|| -niyamo ’-darśanān na na darśanāt ||62|| anyā mā bhūt. jātim api hy abhyupagacchatā tathā hi sa-apekṣāṇāṃ hi bhāvānāṃ na tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na anyena sādhanāt, tad-abhyupagamasya ca tan na artha-antara-nimitto dharmo bhāve iti cet, na santa iti kṛtvā sarve doṣā sad-asattva-khyāpanaṃ kṛtaṃ bhavati iti na tatra ca akṣa-dhīḥ | sāmānya-buddhiś ca iti sa eva prasaṅgo ’-paryavasānaś ca. tad iti tad-artham anyat pravartate. nanu na -dharme na anvaya-vyāghātaḥ. na hi tatra -dharme na anvaya-vyāghātaḥ. na hi tatra paścād dūṣaṇam iti, kiṃ tu dūṣayatā vyāpṛteṣu karaṇeṣu śabda-anupalabdhiḥ. na ca -abhāvān nānā-śakteḥ svayaṃ dhvaneḥ | -abhāvān nānā-śakteḥ svayaṃ dhvaneḥ | kathaṃ svabhāva-bheda-viṣayāḥ śabdāḥ. teṣv eva syād anya-vyāvṛtty-an-abhidhāne. tasmād iti. kāraṇānāṃ kārya-ārambha-a-niyamān na vastunā anaikāntika-codanā iti, tatra apy sato hi bhavatas tādṛśasya eva bhāvāt. na sato hi bhavatas tādṛśasya eva bhāvāt. na api sva-pratyaya-adhīna-sannidhitvān na api sva-pratyaya-adhīna-sannidhitvān na na tatra api prasaṅga-antara-upakṣepaḥ, tad artha-antare vā antar-bhavati. nanu na a-pravṛtteḥ. tena ca sva-upagama-upanyāse sādhya-dharma-iṣṭi-gatir ity ucyate. na hy sambhūtaṃ pauruṣeyaṃ kathaṃ na tat | (251ab) punaḥ ||271|| kāṣṭhasya darśanam (272a) abhiprāyād eva sāmānyaṃ kiṃ na iti cet. tena evam api na idaṃ hetvābhāsebhyo bhidyate. iti kaścin na vinaśyed api. na hy iti kaścin na vinaśyed api. na hy

avaśyaṃ avaśyam iha pakṣa-nirdeśa iti. ayam anvayinaḥ avaśyam ekasya prāg-vacana-pravṛttiḥ, yugapatavaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva avaśyam evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. avaśyam eṣāṃ kārya-upalambho yena anumīyeran. na avaśyam eṣāṃ kārya-upalambho yena anumīyeran. na avaśyaṃ kāraṇaṃ bhavati. idam eva hi kāraṇasya avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tadavaśyaṃ kāraṇāni tadvanti bhavanti iti tadavaśyaṃ kenacid upalabhyate vyatīta-a-samprāptaavaśyaṃ ca icchatā api sāmānyaṃ vyaktīnām eka’vaśyaṃ tata ātmānaṃ pratilabhante. na ca ayam avaśyaṃ tato jātaṃ tat svabhāvo ’pi vā bhavet || avaśyaṃ tatra codanīyam. tasya pṛthak pṛthak avaśyaṃ tatra sambandhaḥ karaṇīyaḥ. sa ca na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api avaśyaṃ tad-bhāvo bhūmi-bīja-udaka-sāmagryām api avaśyaṃ tal-lakṣaṇas tasya lakṣaṇa-antara-abhāvāt. ’vaśyaṃ naśvaraḥ svabhāva iti yena anvaya’vaśyaṃ nitya iti bhāvas tad-abhāva-lakṣaṇo avaśyaṃ nirdeśyāḥ. yathā pratyātma-niyatāḥ avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api avaśyaṃ pakṣa-nirdeśaḥ. yasmāt sādharmyavatavaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ paraavaśyaṃ parārthair bhavitavyam iti. asty eva avaśyaṃ parigraha-arhatvāt. na ca abhyupagamo ’vaśyaṃ bhavantam apekṣate. sa ca svabhāva eva. avaśyaṃ-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ | avaśyaṃ-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ | avaśyaṃ bhāvānāṃ bhedo ’bhyupagantavyaḥ, tadavaśyaṃ-bhāvitā īkṣyate | (194ab) nir-apekṣo avaśyaṃ-bhāvitā īkṣyate ||53|| nir-apekṣo bhāvo avaśyaṃ-bhāvitvāt. api ca, tad-anya-parihāreṇa ’vaśyaṃ-bhāvī ity an-anumānam. yadi tarhi darśana avaśyaṃ vaktavyā a-vacane vā nigrahaḥ, ekena api avaśyaṃ vākya-dvaya-prayogaḥ. anupalabdhāv api avaśyaṃ vikalpena anubadhyate || artha-antaraavaśyaṃ vināśa-sambandha-yogyam uttaram atiśayaṃ avaśyaṃ viparyāsa-pūrvaka eva a-pratīta-niścayo avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātraavaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātraavaśyaṃ viṣayo darśanīyo ’nyathā dūṣaṇa-a-vṛtter avaśyaṃ vyañjaka-vyāpāro ’rtham upalambhayati. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām ||324 avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām ||45| avaśyaṃ śabda-pravṛttyā bhāvyam. kathañcid aavaśyaṃ śabdena vyavacchedaś codanīyaḥ. sa ca aavaśyaṃ śīta-bādhako ’gniḥ, yatas tad-abhāvo avaśyaṃ saṃśaya-hetutva-mukhena eva anaikāntiko avaśyaṃ sataḥ kutaścid bhāva iti cet. ākasmikī avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī avaśyaṃ sannidhānam iti kaścin na vinaśyed api. avaśyaṃ sannidhānam iti kaścin na vinaśyed api. avaśyaṃ sādhana-aṅga-viṣayatvād dūṣaṇena avaśyaṃ sādhana-dūṣaṇābhyām eva sarvasya ’vaśyaṃ sādhanaṃ vaktavyam, anyathā pareṣām aavaśyaṃ sāmānya-arthī viśeṣa-pratiniyama-arthī avaśyaṃ hy anityam utpattimat kutaścid bhavati. avaśyaṃ hy utpattimatā vināśena vinaṣṭavyam. avaśyaṃ hi tatra bhedo nāntarīyakatvād eṣṭavyaḥ. avaśyaṃ hi viṣaya-antara-vyāpty-arthaṃ hetvābhāsā avaśyaṃ hetavaḥ phalavantaḥ, vaikalya-pratibandha avaśyaṃ hetavaḥ phalavanto vaikalya-pratibandha-

avaśyaṃ

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SV_02122 kathaṃ tasya hetuḥ syāt. phalasya api na V2_09109 syāt. phalasya api para-upaskāra-apekṣiṇo na SV_14006 dīpa-ādiṣu bhāvāt. a-bhinna-janmā iti kena V3_08008 prativahan dvau. tac ca hetvābhāseṣv eva VN_04006 -vādī hetum anaikāntikam uktvā datta-uttaraV3_13510 syād a-samāpta-vākya eva iti na dūṣaṇaVN_04007 avasaraḥ, tena eva nigṛhyate. a-datta-uttaraSV_16306 ca evaṃ-vidho dharma-svabhāva iti ca yathāSV_16723 iti na samānaḥ prasaṅgaḥ. tac ca yathāSV_12706 grāhyatayā iṣṭam asty anyad vā iti śakyam V3_02807 ākarṇanīyaṃ vā. anyathā artha-antara-gamanād VN_03115 -kṛta eva parājayo ’sya prastāva-upasaṃhāraSV_15512 ca eko naisargiko ’nyas tu pauruṣeya iti durVN_05211 para-pakṣa-pratiṣedhaṃ kuryād iti. uttareṇa PV_03324 || idaṃ dṛṣṭaṃ śrutaṃ vā idam iti yatra V1_03403 śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra VN_06410 -anuyogaḥ. nigrahasthāna-lakṣaṇasya mithyāSV_03202 ’pi viśeṣe ’ṃśa-vivarjite | yad viśeṣaVN_05903 idaṃ me karaṇīyaṃ parihīyate, asminn SV_01009 anyathā darśanāt, yathā āmalakyaḥ kṣīraV3_11202 anyathā-darśanāt, yathā āmalakyaḥ kṣīraSV_05703 api prakṛtyā eka-pratyavamarśasya a-bhedaSV_14410 iti punar upakāratva-ādi-paryanuyogas tadSV_14817 tat katham idānīm an-utpanna-atiśayas tadSV_14819 iti kathaṃ sa naṣṭo nāma. tena na ayaṃ tadSV_03009 śaktīr grāhayati, tāś ca sva-upādhīn iti tadSV_03024 upalakṣaṇe sarva-ātmanā upalakṣita iti tadPV_02156 guṇa-grāhī syād dhetor a-viśeṣataḥ | yad HB_01714 eva kāryaṃ ca tasmān na utpadyata iti tadSV_14023 samāna-jātīyam anveti. sarva-dharmāṇām etadSV_14226 ’gnir a-pūrvam eva janayati iti pūrvaṃ tadHB_03002 eva. atra apy a-samudāya-sādhyatvaṃ tadPV_02236 alam || ātmīya-sneha-bījaṃ tat tadHB_03604 upalambha-nivṛttāv api bādhā-a-nivṛttau tadVN_01213 -virahaś ca a-bhedo yathā sukha-ādiṣu śaktyHB_01006 ca a-tat-svabhāvatvāt. ata eva tayor V1_00305 anusmarato na bhavati. asti vā anayor HB_00710 eva liṅgam anusṛtya pratyeti iti ko ’nayor SV_04625 tarhi go-śabdād a-pravṛttiḥ, sahita-a-sahitaHB_03109 tatra abhāva-siddhiḥ syāt, na tu tulya-yogyaHB_00905 na api svabhāva-antara-karaṇe tadSV_14513 bhāvo ’-para-apekṣa iti taj-jñāpanāya sā | VN_01117 yat kṛto ’yaṃ vyavahāra-vibhāgaḥ. tā V3_09404 bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva PV_02250 īdṛśaḥ || na vairāgyaṃ tadā apy asti sneho VN_01414 artha-antaram, kiṃ tarhi dravyasya sanniveśo HB_03016 api svāpa-mada-mūrchā-vyavadhāna-parāṅmukhyaVN_01203 -priyaḥ prakaraṇaṃ na lakṣayati. śaktir VN_01101 ’-vyavadhāna-a-dūra-sthānas tasya eva tadV3_05302 kiṃ tv apekṣanta eva kāraṇāni tadSV_13117 kiṃ tv apekṣanta eva kāraṇāni tadV3_09402 asya sarvasya abhāvāt. evaṃ tarhi sā eva HB_01905 -upasarpaṇa-ādy-āśrayair ye yogya-deśa-ādySV_13515 a-kṛtakānāṃ kathañcit sthitānāṃ pūrvaVN_01419 aṅgulyo nir-viveka-svabhāvā muṣṭy-aṅgulyaḥ, VN_01504 nanu uktaṃ na dravyam eva nir-vivekam HB_03114 pūrvaḥ prasaṅgaḥ. taṃ ca deśa-kāla-svabhāvaV3_09311 tasya api sā kathaṃ nivṛttā a-pracyutā ca. VN_01001 -vyatirekaṃ viśvaṃ syāt, bheda-abhāvāt. V3_09309 etena tad-avasthā-nivṛttir vyākhyātā. yo ’py V3_09309 -pracyuta-ātmā iti ca su-vyāhṛtam. etena tadV3_11912 indriya-ādīnām api pūrvaḥ pūrvaḥ sabhāgaSV_13707 atiśeta eva a-vyavahita-sāmarthya-upayogo HB_02012 -santāne viśeṣa-utpattiḥ, yogya-deśatā-ādyVN_00903 utpatter arthakriyā-bhedaḥ, araṇi-nirmathana-

avasthā avaśyaṃ hetau bhāva iti tad-bhāva-hetor avaśyaṃ hetau bhāva iti tad-bhāva-hetor avaṣṭambhena ucyate. tasya eva a-bhedasya avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānyaavasaraḥ, tena eva nigṛhyate. a-datta-uttaraavasaraḥ, sthita-vacane tu tasmin doṣam avasaraḥ, hetv-antara-abhidhāne ’pi na nigraham avasaraṃ nivedayiṣyāmaḥ. maitrī-śauca-dharmaavasaraṃ pratipādayiṣyāmaḥ. nanu kaścil lokaavasātum, ākāra-antara-vat. anya-a-sambhavi avasādaḥ syāt. sa ca ayaṃ sādhya-abhyupagamaḥ avasānatvāt. vyarthaṃ virodha-udbhāvanaṃ parājita avasānam. asti viśeṣaḥ pramāṇa-saṃvāda iti cet. avasānān na idaṃ nigrahasthānam iti cet, syād avasāya-dhīḥ | sa tasya anubhavaḥ sā eva avasāya-pratyayaḥ, te tasya anubhava iti cet, avasāyād a-nigrahasthāne nigṛhīto ’si iti bruvan avasāye ’sti pratyayaḥ sa pratīyate ||58|| yady avasite paścāt kariṣyāmi, pratiśyāya-kalā me avasekena madhura-phalā bhavanti. na ca evaṃ avasekena madhura-phalā bhavanti, na ca evaṃ avaskandino hetur bhavad a-bhinnaṃ khyāti. avastha eva. tathā an-anyatve. tasmāt sato avastha eva bhāvo naṣṭo nāma. nanv atiśayaavastho naṣṭo nāma. yena svayaṃ na bhavati tena avasthaḥ prasaṅgaḥ. atha tā api śakty-upakāriṇyaḥ avasthaḥ prasaṅgaḥ. ko hy atra viśeṣaḥ śabdā vā avastho mato rāgī na dveṣī syāc ca tādṛśaḥ || avastho virodhaḥ. na kevalaḥ karoty eva iti cet, avasthatvāt. sarva-sthairya-pratijñāyāś ca yathāavasthaṃ dṛśyeta. kāṣṭha-vināśa iti ca kāṣṭhaavastham. nanv asati sambandhe tad-abhāva-anyaavasthaṃ vyavasthitam | yatne ’py ātmīyaavasthaṃ hetor a-sāmarthyam ity a-prayogaḥ. avasthayoś ca eka-ātmani. anyathā bheda-a-bhedaavasthayor vastu-bhedo niśceyaḥ, bhāvānāṃ svabhāva avasthayor viśeṣaḥ. tad ime kvacit kiñcid avasthayor viśeṣaḥ. dṛṣṭā ca pakṣa-dharmaavasthayor viśeṣeṇa an-ākṣepāt. vyaktiavasthasya eva. upalabdhi-lakṣaṇa-prāptasya avasthasya bhāvasya kiñcid iti tathā-upalabdhyavasthā a-hetur uktā asyā bhedam āropya cetasā ||2 avasthā atiśayavatya iti cet, tā avasthāḥ sā ca avasthā-antara-āveśād bheda-dṛṣṭir iti cet, sa ’vasthā-antara-eṣaṇāt | dveṣasya duḥkha-yonitvāt ’vasthā-antaram, yathā aṅgulīnāṃ muṣṭiḥ. na hy avasthā-ādiṣu kiṃ na abhāva-pratipattir iti avasthā ity eko bhāvo ’-vibhāga iti pakṣe ’yaṃ avasthā-indriya-āder eva puruṣasya kadācit avasthā-upakāriṇam artham, tato labhyasya avasthā-upakāriṇam. tato labhyasya atiśayasya avasthā ghaṭo ’stu, yathokta-lakṣaṇatvād asya. sa avasthā jātāḥ, te saha svabhāva-niṣpattyā jñānaavasthā-tyāgam antareṇa anyathā-bhāva-ayogāt. avasthā-dvaye ’py ubhaya-pratipatti-prasaṅgāt. ya avasthā, na api dravyād artha-antaram iti. uktam avasthā-niyataṃ tad-ātmanā upalabhamānā buddhis avasthā nivartate, na avasthātā iti cet, kā iyam avasthā-nivṛtti-pravṛtti-bhedebhyo vyavasthā iti avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam avasthā-nivṛttir vyākhyātā. yo ’py avasthāavasthā-bheda upādāna-hetuḥ, buddhiś ca pratyaya ’vasthā-bhedas tad-anyam. an-atiśayasya apekṣā ca avasthā-bhedāḥ kārya-kāriṇaḥ, teṣāṃ ca yata avasthā-bhedād iva agneḥ sthūla-karīṣa-tṛṇa-

avasthā SV_12211 V3_09406 V3_09405 V3_09311 HB_01517 V3_04110 V3_00404 V3_08608 SV_06822 SV_06807 HB_01008 V2_06307 HB_01009 PV_02193 VN_01201 SV_13514 HB_02002 VN_01117 V3_09403 V3_09311 HB_02917 HB_02207 V3_00502 SV_04620 SV_04326 VN_01316 SV_11510 VN_06513 PV_03125 V1_01408 VN_01518 HB_02010 HB_01614 V3_06106 VN_01608 SV_14503 V2_06103 HB_01601 V3_12806 NB_03116 V3_09403 V3_10407 V3_01002 VN_01314 V3_00505 VN_01311 VN_06603 VN_01317 SV_04627 PV_03282 V1_02801 VN_04811 V3_01709 SV_07109 VN_04805 V3_12808 NB_03117 NB_03117 PV_03485 HB_00906 VN_06701 PV_03213 SV_16932 SV_16001 SV_15923

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vastu-sāmānye ’-viruddha ity ucyate, na bhedo bhavati. kasyacid rūpasya anukārād -antara-āveśād bheda-dṛṣṭir iti cet, sa eva nivartate, na avasthātā iti cet, kā iyam -abhāvāt tad-dharmaṇas tathābhāvo ’ntyasandṛśya eva bhavati. sa ced bhaven madhya-parikalpitaiḥ prasaṅgaḥ, yathā – deśa-kālana hi tasmād upakāram an-anubhavatas tato ’pi pṛthak samastā vā kvacid upayujyante, ta bhedaḥ. evaṃ-jātīyāś ca sarve samūha-santānaprāg api janana-prasaṅgāt. tasmād yo ’ntyo ’gniḥ, yatas tad-abhāvo gamyeta. antyasya -ādi-janana-svabhāvaḥ. pūrva-bhāvinas tv -hāna-arthaṃ yatno ’saty api moktari || upayogo ’n-upayogaś ca ity-ādi. asti paryāyo ṛtu-saṃvatsara-ādīnāṃ ca. kiṃ punar a-calitakārya-utpāda-anuguṇa-viśeṣa-utpādana-yogyatā avasthā atiśayavatya iti cet, tā asya. sa ca nivṛtta ity a-nivṛtto nivṛttā a-pracyutā ca. avasthā nivartate, na pratiyogino ’nya-bhāvena na virudhyate, sahasthiti-dharmā eva, vināśa-hetv-a-sambhave -ādi-bādhā, svayam abhyupagama-antarajātāv api, vyaktīnām apāye kevalāyā jāter upakārya-upakāriṇor apy upādhi-tadvatoḥ saha-vikalpa-abhāvāt. yadi tat tad eva, tasya -rūpasya parāvṛtty-ayogād iti samaṃ sarvautpadyata iti siddhāntam abhyupetya pakṣam me kalpanā īdṛśī | iti vetti na pūrva-uktame kalpanā īdṛśī | iti vetti na pūrva-uktaan-anvayāt. sataś ca sarva-ātmanā niṣpannanir-viśeṣāṇāṃ parasparataḥ, bhāve vā tad-kṣepa-kriyā-dharmā svabhāvas tadā eva antyaabhāva-siddhiḥ. tan mā bhūt svāpa-ādyca, yadi mṛt-piṇḍe ghaṭo ’sti, kathaṃ tadhy asad-vināśā naṣṭā gaṇyante pratyutpannaśaktiḥ kenacit pratibandhuṃ śakyate, antya’ntya-avasthā-vad a-nivāryaḥ. antya-sambhavāt. na hy asti sambhavo yathā-sambhavāt. na hy asya sambhavo yathāasya. sa ca nivṛtta ity a-nivṛtto ’vasthātā abhimateḥ. tad iha icchāyām eva sāmarthyam rūpeṣv antar-aṅgam artha-siddhau sāmarthyam nivartate prādur-bhavati ca, kiṃ tat tad eva iti pratipattir eva sā, na darśana-antaraiti, kiṃ ca idam uktaṃ bhavati pariṇāma iti. vikāra iti kathaṃ lakṣayitavyam iti. yasya -prādur-bhāvāv iti kasya tāv iti vaktavyam. doṣa iti cet. sā api tarhi tad-viśeṣaṇatvena -ādy-upaplutāḥ | abhūtān api paśyanti purato -ādy-upaplutāḥ | abhūtān api paśyanti purato -pratipattau sa eva teṣāṃ kramaḥ, yo yathā-śabda-sannidhir eva sāmānya-śabdānāṃ viśeṣasambhavati, tasya a-janyatvāt tad-abhāve ’py prayoktavyā iti. sa eva teṣāṃ kramo yathā– sarvagataṃ sāmānyam, sarva-deśayathā ākāśam. abhisambadhyate ca sarva-deśatatra udāharaṇam – yat sarva-deśa-grahaṇaṃ na syād bahu-mātra-anavasthiteḥ || na api svabhāva-antaram asya āvaraṇam, tadpravṛtti-nivṛtti-dharmatā-lakṣaṇam || tatra ekasya apy abhāvena dvayam apy anvayatvāt. viruddhām apy agni-hotrāt svarga-japa-ādāu doṣaḥ. vastu-svabhāvāt tu phalaśabda-svabhāvānāṃ mantrāṇāṃ prayogāt phala-

avāptau avasthā-bhedini viśeṣe. niṣ-kalasya ātmanas tad-aavasthā-bhede ’py a-bheda iti cet, nanv etat avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. avasthā. yā iyam udaka-dhāraṇa-ādy-arthakriyāyām avasthā-vad a-nivāryaḥ. antya-avasthāyāṃ prāg aavasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga eva hi avasthā-viśeṣa-niyata-eka-dravya-saṃsarga-a’vasthā-viśeṣa-pratilambho yuktaḥ. upakārasya avasthā-viśeṣa-vācibhiḥ sakṛd eva śabdaiḥ avasthā-viśeṣa-śabdā ye samastāḥ kiñcid ekaṃ ’vasthā-viśeṣaḥ, sa eva aṅkura-ādi-jananaavasthā-viśeṣasya avyabhicāra iti cet, na, tataḥ avasthā-viśeṣāḥ kāraṇa-kāraṇāni iti na anekāntaḥ, avasthā vīta-rāgāṇāṃ dayayā karmaṇā api vā | ’vasthā śaktir iti tena a-virodha iti cet, avasthā-svabhāvānām a-kṛtakānāṃ kathañcit avasthāḥ, yena nitya-anuṣakta eva eṣāṃ parasparaavasthāḥ sā ca śaktiḥ, kim eko bhāva āhosvin nānā. ’vasthātā avasthitaḥ paryanuyojyaḥ. san vā na avasthātā iti cet, kā iyam avasthā. yā iyam udaka avasthānāt. tasmin prameye kathaṃ virodho liṅga’vasthānāt. tasya parasmād vināśaḥ, na ca vināśo avasthānāt. na, parīkṣā-kāle kasyacid anavasthānāt. bhrātṛ-ādi-śabdās tu sambandhiavasthānād a-doṣa iti cet. na, niṣpannasya avasthānāṃ na nivṛtti-prādur-bhāvāv iti kasya tāv avasthāne ’pi iṣṭa-pratiniyama-abhāvāt. tato avasthāpayaty ekā prakṛtir vyaktasya, vikārāṇām avasthāyām indriyād gatau || ekatra dṛṣṭo bhedo avasthāyām indriyād gatau ||14|| sa punaḥ avasthāyām iva kiṃ jāyate. sādhana-vaiphalyaṃ ca, avasthāyām iva pṛthag api syāt. tathā ca tad avasthāyām utpanna āhosvit prāg apy āsīt. āsīt, a avasthāyāṃ kasyacid abhāva-pratītiḥ, tatra avasthāyāṃ na paścād-vad upalabdhiḥ, tadavasthāyām. na hi yo yena a-tadvān sa tena tathā avasthāyāṃ pariṇāma-abhāvāt kṣaṇasya a-vivekāt. avasthāyāṃ prāg a-samarthasya sāmarthya-utpattau avasthita-vastu-sthitiṣv ātma-kārya-anupalambheṣu. avasthita-vastu-sthitiṣv ātma-kārya-anupalambheṣu. avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo avasthitam iti sā eva iṣṭa-vastu-svabhāvaavasthitam, tatra ca smṛti-samādhānaṃ tad-vacasi avasthitaṃ dravyaṃ syāt, tato ’rtha-antaraṃ vā avasthitasya doṣa-udbhāvanam. sa hi tasya upagama avasthitasya dravyasya dharma-antara-nivṛttir avasthitasya dharma-antara-nivṛttau dharmaavasthitasya dharma-antaram iti ca na sidhyati. avasthitā vyaktir ākṣiptā eva iti tadvān ’vasthitān iva || na vikalpa-anubaddhasya spaṣṭa’vasthitān iva ||29|| yathā-viplavam āvegaavasthitānāṃ sambandhaḥ pratīyate. na hi vākyeṣu avasthiti-hetuḥ, api tu prakaraṇa-sāmarthyaavasthiteḥ | na sthitiḥ (145bcʼ) atha api syāt avasthitebhyo ’rtha-pratītir bhavati iti na avasthitaiḥ sva-sambandhibhir yugapat-sambandhāt, avasthitaiḥ sva-sambandhibhir yugapat sāmānyam avasthitaiḥ sva-sambandhibhir yugapad avasthitāv a-kramāyāṃ sakṛd-ābhāsanān matau | avasthe tasminn āvaraṇasya apy ayogāt. na api avahīyata iti. na tad-rahita-sukha-ādi-svabhāvatā avahīyate | tasmāt tad eva tasya api tattvaṃ yā avāptiṃ māndyād ayaṃ na lakṣayed api. virodha-aavāptāv a-tat-svabhāva-saṃsparśe na syāt. yad avāptau vyartho mano-japo vikalpasya śabda-rūpa-a

avinābhāva V2_04512 SV_11817 PV_04205 V3_11705 SV_00812 V3_09002 HB_00601 HB_00105 SV_00111 SV_02015 V2_08907 PV_02285 HB_02811 VN_03518 PV_04204 V3_05602 V3_11707 SV_02408 V2_10006 SV_01713 HB_00601 SV_02410 SV_02411 V2_08313 V3_11708 SV_02408 HB_03410 V3_07803 HB_03409 HB_03607 SV_11401 SV_00313 V2_08411 HB_02314 HB_03612 HB_03808 V3_11709 SV_09503 V3_07406 HB_03415 HB_03611 SV_17504 V1_04402 SV_10924 SV_11005 V3_12607 SV_17401 SV_10907 SV_10905 SV_10801 SV_10909 SV_07620 SV_10904 SV_10819 V1_00604 V2_04912 SV_10817 SV_04304 SV_10915 SV_12604 HB_03812 V2_07210 V2_04807 PV_02001 SV_16814

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-a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, tat-pratītiṃ janayati iti sa eva sambandho ca na sādhanam || aikāntikatvaṃ vyāvṛtter iti. tena evaṃ-prakāraṃ vyatirekaṃ varṇayatā hetur gamako ’sti, a-pratibaddha-svabhāvasya anyo gamako ’sti, a-pratibaddha-svabhāvasya anupalabdhir iti, asminn eva tri-prakāre tad-aṃśena vyāpto hetus tridhā eva saḥ | tad-aṃśena vyāpto hetus tridhā eva saḥ | -kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | -kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | ity-ādāv anekadhā | anumāna-āśrayo liṅgam tena saha kārya-kāraṇa-bhāva-lakṣaṇo śakyā darśayitum iti na a-pradarśita’stu sa eva gati-sādhanaḥ | niyamo hy ’stu sa eva gati-sādhanaḥ | niyamo hy ātma-vṛttiḥ sūcitā bhavati. sā eva punar dṛṣṭer iti bhavatu kāryasya kāraṇena bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa eva bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa eva prakāre ’vinābhāva-niyamāt. yathoktā vyāptir idānīṃ katham avinābhāvaḥ. svabhāve ’py yo hi bhāva-mātra-anurodhī svabhāvas tatra bhāva-mātra-anubandhī svabhāvaḥ, tatra eva -siddhir iti na vyatirekī. pratibandhaś ca tadutpatteḥ. svabhāva idānīṃ katham lakṣaṇam, bādhā-avinābhāvayor virodhāt. hetor avyabhicāraḥ, vāstavatvāt. na hy -viṣayatvaṃ tāvan na pṛthag lakṣaṇam, bādhāiti na tad-upakṣepaḥ samarthaḥ. tan na bādhā-bhāvaḥ sambandhaḥ, tataḥ śabdāt pratipattir -abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir -abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir -abhāvāt. tasmāt kāryaṃ svabhāvair yāvadbhir iti na hetu-viruddhayoḥ sādhya-viparyayakasyacit. tasmāt svabhāvataḥ sva-sādhyaca darśanena vinā na sidhyataḥ. tan na ātmatad-viśiṣṭena anvayaḥ. tad ayam agninā tad-viśiṣṭena anvayaḥ. tad ayam agninā a-svāsthyaṃ vartate. anyatra sādhya-dharmeṇa sapakṣe ca bhāva iti. na ca etad a-bādhāyā pramāṇa-virodhasya apy atyanta-parokṣe ’rthe -anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-ādi-guṇa-yuktaḥ puruṣa āptas tat-praṇayanam pravṛtto ’rthavān syām iti. sa śakya-darśanavaktavyāḥ. na hi bhāva-viṣayam eva pramāṇam, varaṃ saṃśayitasya vṛttiḥ, tatra kadācid 16|| tasya ca asya evaṃ-bhūtasya āpta-vādasya śeṣa-viṣaya-viśuddhir avisaṃvādaḥ. āpta-vāda’nyaṃ gamayati. yat tarhi idam āpta-vādatad-āśrayatvāt tad-anya-pratipatti-vad viṣaya-nirūpaṇaṃ prati kaścid ādaraḥ kvacid śakya-pariccheda-a-śeṣa-viṣaya-viśuddhir apy a-bādhakam | dṛṣṭa-a-dṛṣṭa-arthayor asya apy artha-avisaṃvādād eva pramāṇam. sa ca -aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-bhāk pravartamānaḥ śobheta. kaḥ punar asya vikalpānām a-tat-pratibhāsitve ’pi vastuny -tad-upāyānāṃ tad-upadiṣṭānām a-vaiparītyam kaḥ siddhe ’pi guṇo bhavet | (246ab) kāmam pratipattavya iti cintāyāṃ pratipattur yogyatām ||50|| ity antara-ślokāḥ. eka-deśaapi sāmānyaṃ na arthaḥ. tasmād vastu-rūpaavisaṃvādi jñānam arthakriyā-sthitiḥ | svatantrāṇāṃ yathā-tattvam upadeśena

avisaṃvādasya avinābhāva-a-vacanād upamāna-sādhya-tad-āvṛtti’vinābhāva-ākhyaḥ. na ca atra anyasya sāmarthyaṃ avinābhāva ucyate | tac ca na a-pratibaddheṣu avinābhāva eva ukto bhavati. tathā hy ātma-abhāva avinābhāva-niyama-abhāvāt. etena pipīlikā-utsaraṇa avinābhāva-niyama-abhāvād iti. asiddha-jñāpana’vinābhāva-niyamāt. yathoktā vyāptir avinābhāvaḥ avinābhāva-niyamād dhetvābhāsās tato ’pare || avinābhāva-niyamād dhetvābhāsās tato ’pare ||1|| avinābhāva-niyamo ’-darśanān na na darśanāt ||31|| avinābhāva-niyamo ’-darśanān na na darśanāt ||62|| avinābhāva-lakṣaṇam | vyāpti-pradarśanād dhetoḥ ’vinābhāva-lakṣaṇo vā sambandhaḥ syāt. ayaṃ ca avinābhāva-sambaddhād dhetor niścayaḥ. tan na avinābhāvo ’-niyataś ca na sādhanam || avinābhāvo ’-niyataś ca na sādhanam ||39|| ity avinābhāvaḥ. tata eva anvaya-siddhir iti na avinābhāvas tadutpatteḥ. svabhāva idānīṃ katham avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. tasmād avinābhāvaḥ pakṣa-dharmasya. na sa trividhād avinābhāvo bhāva-mātra-anurodhini | (39ab) yo hi avinābhāvo bhāvasya iṣyate. tad-abhāve svayaṃ avinābhāvo bhāvasya. bhāva-mātra-anurodhī avinābhāvaḥ. sa ca ātma-pratibandhas tādātmyaavinābhāvaḥ. svabhāve ’py avinābhāvo bhāva-mātraavinābhāvo hi hetoḥ saty eva sādhya-dharme bhāvaḥ. avinābhāvo hetor vyavasthayā darśyate – sarvo ’avinābhāvayor virodhāt. avinābhāvo hi hetoḥ saty avinābhāvayoḥ saha-bhāvaḥ. tena na a-bādhā rūpaavinābhāvāt. tad-ākhyānaṃ samayaḥ. tataḥ avinābhāvi kāraṇe | (2ab) teṣām hetuḥ (2cʼ) avinābhāvi kāraṇe | (57ab) teṣāṃ avinābhāvi kāraṇe teṣāṃ hetus tat-kāryatvaavinābhāvinor viṣaye bādhā-sambhava iti na tadavinābhāvinor vihita-lakṣaṇayoḥ kārya-svabhāvayos avinābhāvī prāṇa-ādiḥ. tata eva na ātma-nivṛttāv avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśaavinābhāvī siddhaḥ. arthād eva agnes tat-pradeśaavinābhāvī hetur na sādhya-dharmiṇy eva iti cet, avinābhāve sati sambhavati iti na hetu’visaṃvāda-anumānam. sidhyet pramāṇaṃ yady evam a avisaṃvāda-apekṣayā pramāṇam. sāṃvyavahārikasya avisaṃvāda ity anye. iṣṭo ’yam arthaḥ śakyeta avisaṃvāda-pratyayena anyatra api pravartate. avisaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-asatī avisaṃvāda-sambhavāt, na tv anyatra dṛṣṭa-pramāṇa avisaṃvāda-sāmānyād a-dṛṣṭa-vyabhicārasya avisaṃvāda-sāmānyād anumānatā | buddher a-gatyā avisaṃvāda-sāmānyād anumānatā ity āgamasya avisaṃvādo ’numīyate. tataḥ śabda-prabhavā api avisaṃvādo ’syā vastuni kārya-kāraṇa-bhāvaavisaṃvādaḥ. āpta-vāda-avisaṃvāda-sāmānyād avisaṃvādas tad-arthayoḥ ||215|| pratyakṣeṇa aavisaṃvādas tasmād ātma-lābhāt, anyato bhavato ’avisaṃvādas tu dvayor api tulya iti vastu-viṣayaṃ avisaṃvādaḥ. pratyakṣeṇa anumānena dvividhena apy avisaṃvādo maṇi-prabhāyām iva maṇi-bhrānteḥ, na avisaṃvādaḥ. yathā catūrṇām ārya-satyānāṃ avisaṃvādakam ity apauruṣeyatvam iṣṭam. tad avisaṃvādakasya rūpam ucyate, yad-darśanād ayaṃ avisaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad avisaṃvādanam eva asya api prāmāṇyam, tatavisaṃvādanaṃ śābde ’py abhiprāya-nivedanāt || avisaṃvādasya asiddher an-āśvāsaḥ. veda-vat tad-

avisaṃvādāt PV_03069 SV_10914 SV_10912 SV_10911 PV_03056 V1_00604 SV_10917 PV_02001 V1_02708 V2_06608 SV_17606 SV_16801 V3_12012 V2_07211 SV_12005 V3_11010 SV_00921 V2_06307 V2_09201 SV_00307 V3_13401 VN_03517 NB_02020 SV_02313 V2_08708 PV_04221 V3_12103 V2_08402 V1_00509 V3_13105 SV_01703 V2_09910 SV_01512 V2_09801 SV_00308 V3_07902 SV_06506 SV_09508 V3_07410 V2_08811 V3_07803 SV_01704 V2_09911 V2_09203 SV_09614 V3_07707 V2_07001 V2_05802 SV_10411 VN_00413 HB_02311 V2_05902 SV_08905 V2_08402 V1_04006 V2_04608 HB_03406 SV_15002 V1_00606 V1_00403 V2_09812 SV_01524 PV_02020 SV_00306 V2_05713

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ca siddhas tad-bhāva-niścayaḥ || pramāṇam sa upāyasya prasiddhitaḥ | pradhāna-arthaanumānam api. atha vā anyathā āpta-vādasya -vad abhiprāyaṃ nivedayaty eva ity artharūpeṇa na ca bhrānteḥ pramāṇatā || abhiprāyasamaṃ dvayam ||3|| pratyakṣam apy arthapuruṣa-artha-upayogino ’bhiyoga-arthasya prathamaḥ paricchedaḥ || || pramāṇam spaṣṭaṃ bhaya-ādāv iva bhāsate | yaj jñānam -guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo uktaṃ sarva-viṣayatvād āgamasya sati vastuny tathā. vyabhicāra-darśanāt. tat-pravṛtter syāt. an-avadhāraṇe ca vākyasya vyatirekasya -lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād sambandhaḥ. sā ca utpattir abhivyaktir vā ’py uktaḥ. vyabhicārād an-anya-anumāna iha vyabhicārāt. an-anya-anumāna iha -abhāvo gamyeta. antyasya avasthā-viśeṣasya a-darśanāc ca vipakṣe vyatirekaḥ, tato pratyakṣa-vat. pratyakṣasya api hy arthaa-sambandhād apārthakaḥ ||84|| yadi na hetor vastutaḥ sādhya-avyabhicāre ’pi hetor na ’rthaṃ gamayet. tad-a-pratibaddhasya tadbhāvāt. tat-svabhāvatve ca sa eva agnir ity bhāvāt. tat-svabhāvatve ca sa eva agnir ity ata eva uktam ekena dvaya-darśanam || īdṛg-pradarśanam āha. tasmād īdṛśo vyatirekahetuḥ, avyabhicārāt. na hy a-tadutpatter iti kutaḥ, niyama-abhāvāt. bhāve vā sa eva ca pratibandho yac chrāvaṇaṃ tan nityam ity bhāvatvād iti tasya svabhāva-pratibandhād bhāvatvād iti tasya svabhāva-pratibandhād ’-darśana-mātreṇa a-pratibaddhasya api tad’-darśana-mātreṇa a-pratibaddhasya api tadtad-abhāve bhāvinas tad-vipralambhāt. iti kiṃ kasya sādhanam, yad-artham vyavahāra iti tasya tat-pratibandhe sati tadsādhanād apākaroti. tathā ca āha – liṅgasya sādhanād apākaroti. tathā ca āha – liṅgasya tu hetu-paramparāyām an-anumānam eva ity hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor pratibandhād avyabhicāraḥ. kāraṇaṃ vā kāryam pratibandhād avyabhicāraḥ. kāraṇaṃ vā kāryam -mātreṇa vipakṣe ’vyabhicāritā | sambhāvy’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-darśanaṃ ca apekṣamāṇās tat-sādhanam avyabhicārī, siddhe vyavahāre sato viṣayasya asann iti niścīyate. tādṛśaḥ sata upalambhatat-sambhavaṃ sādhayati, kāryasya kāraṇa-siddhiḥ. artha-antare gamye kāryaṃ hetur -yogya-svabhāvasya anya-hetu-sākalye tadyathāsvaṃ pṛthag-abhidhānāt. arthasya taditi. artha-antare tu gamye kāryaṃ hetuḥ, -āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇabhrāntir apy artha-sambandhena tadeva hetur gamakaḥ, sva-sādhya-dharmavastv iti vakṣyāmaḥ. tasya ca vināśabhāve niyamena tat-saṃvāda-ayogāt. na arthatasmāt sarvaṃ svato ’siddham anyat sādhanam ca bādhya-bādhaka-bhāva-asiddheḥ, rāga-ādyca bādhya-bādhaka-bhāva-asiddheḥ, rāga-ādy|| tasya eva vyabhicāra-ādau śabde ’py a-tat-pratibhāsitve ’pi tadutpattes tada-tat-pratibhāsitve ’pi tadutpattes tad-

avyabhicāriṇāv avisaṃvādāt tat kvacid vyabhicārataḥ | na āśvāsa avisaṃvādād anumānaṃ paratra vā ||217|| heyaavisaṃvādād anumānatvam ucyate. heya-upādeyaavisaṃvādād anumānam api. atha vā anyathā āptaavisaṃvādād api bhrānteḥ pramāṇatā | gatir apy avisaṃvādād eva pramāṇam. sa ca avisaṃvādas avisaṃvādād viṣaya-antare ’pi tathātva-upagamo na avisaṃvādi jñānam arthakriyā-sthitiḥ | avisaṃvādi tat pratyakṣam a-kalpakam ||28|| ’visaṃvādī iti cet, iṣṭo ’yam arthaḥ śakyeta avisaṃvādena asya vṛttes tan-nivṛtti-lakṣaṇaavisaṃvādena vyāpty-asiddheś ca. a-gatyā ca idam avyabhicāra-asiddheḥ. tata eva sapakṣa eva asti, avyabhicāra-asiddhyā a-niścita-artham. nanu avyabhicāra-āśrayaḥ pauruṣeyī iti pauruṣeya eva avyabhicāra iti kuto niścayaḥ. a-darśane ’py avyabhicāra iti ko niścayaḥ. karaṇa-guṇa-vaktuavyabhicāra iti cet, na, tataḥ kārya-utpatter a’vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe avyabhicāra eva prāmāṇyam, tad-abhāve bhāvinas avyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥ avyabhicāra-dharmatā śakyā darśayitum iti na aavyabhicāra-niyama-abhāvāt. sa ca pratibandhaḥ avyabhicāraḥ. agni-svabhāvaḥ śakrasya mūrdhā yady avyabhicāraḥ. agni-svabhāvaḥ śakrasya mūrdhā yady avyabhicāro ’to ’n-anvayeṣu na sidhyati | avyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca avyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva-niyama avyabhicāro ’nupalabdher iti sā tena abhāvaṃ avyabhicāro ’pi na sidhyati iti. hetos triavyabhicāraḥ. kāraṇaṃ vā kāryam avyabhicārataḥ ||2 avyabhicāraḥ. kāraṇaṃ vā kāryam avyabhicārataḥ ||6 avyabhicāraḥ. kvacid deśe kānicid dravyāṇi avyabhicāraḥ, kvacid deśe kānicid dravyāṇi avyabhicāraś ca anyasya ko ’nyas tadutpatteḥ, anavyabhicāraś cintyate. tasmād vastuto yad yena avyabhicāraḥ. tato vitathād apy ante tathābhūta avyabhicāras tu dharmeṇa anyatra darśyate | tatra avyabhicāras tu dharmeṇa anyatra darśyate | tatra avyabhicāraḥ. na apy ākāra-bheda eva tad-a-tattve avyabhicāraḥ, vāstavatvāt. na hy avinābhāvo hetor avyabhicārataḥ ||23|| kāraṇaṃ nivartamānaṃ kāryaṃ avyabhicārataḥ ||69|| nivartayet. kāraṇam api avyabhicāratvāt sthālī-taṇḍula-pāka-vat ||65|| na avyabhicāram iti kathaṃ na unmattaḥ. abhāvaavyabhicāram iti kathaṃ na unmattaḥ. vipakṣaavyabhicāram eva pratipādane liṅga-vad avyabhicārāt. anupalabdher liṅgād asattāyāṃ avyabhicārāt. ayam eva hetur hetu-vyāpakayor avyabhicārāt. avyabhicāre ca sva-kāraṇaiḥ sarvaavyabhicārāt. kārya-kāraṇa-bhāvena gamakatve avyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrīavyabhicārāt tato gatiḥ syāt. nirloṭhitaṃ ca etad avyabhicārāt. na hy a-tadutpatter avyabhicāraḥ, avyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa avyabhicārāt pramāṇam. na hi svabhāvaḥ kāryaṃ vā avyabhicārāt. ṣaḍ-lakṣaṇo hetur ity apare – avyabhicārāt sa sattā-anubandhī. pratyākhyeyā ata avyabhicārād artha-saṃvādanaṃ pratyakṣasya, kiṃ avyabhicāry-ātma-sambandham apekṣata iti na aavyabhicāri-kārya-a-sambhavāt, sambhave ’pi avyabhicāri-kārya-abhāvāt, sambhave ’pi viśeṣāṇāṃ avyabhicāriṇi | doṣavat sādhanaṃ jñeyaṃ vastuno avyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. avyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. asattā

avyabhicāritā V2_09202 SV_01013 SV_17512 SV_12004 HB_03617 V3_12803 NB_03113 V3_02804 SV_17515 V2_05801 PV_04202 V3_05508 V1_01513 VN_03516 VN_00413 PV_04058 V3_02207 SV_15724 SV_15728 SV_16310 SV_15809 SV_15703 SV_07803 SV_15714 SV_03310 SV_03313 SV_07803 SV_03314 PV_04187 V3_10510 SV_14504 VN_01912 VN_01913 SV_03311 V1_01106 SV_01711 V2_10004 V2_10002 SV_01709 SV_08902 SV_12016 SV_00618 VN_02114 PV_04168 PV_03318 PV_04067 V1_02511 V3_12108 V1_01613 SV_03502 PV_03037 VN_06607 V1_00509 V3_10307 NB_03033 VN_06512 VN_06613 V3_12605 V3_06804 SV_10602 VN_01513 PV_02083 VN_00204 SV_10422 PV_02246

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iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe a-hetuḥ. na ca a-darśana-mātreṇa vipakṣe dhvaniḥ | na ca tad-vyatiriktasya vidyate prayogād utpanno ’bhivyakto vā śabdaḥ tadeko hi sva-sādhya-bhāva eva bhāvāt tena vā viruddhāvyabhicāritāyām. na ca anyo anupalambhasya ca viruddhatāyāḥ. na ca anyo kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, -mātreṇa bhāvāt. na ca anyaḥ kaścit kasyacid -vyavahāra-pravartana-phalo ’nupalambhas tadsattā yo vā ātmā svo ’-vibhāgavān | sa tena sattā yo vā ātmā svo ’-vibhāgavān | sa tena liṅgam, kiṃ tarhi indriya-arthāv iti cet, ca viparīta-dharmavati vastutaḥ sādhyasādhayati, kāryasya kāraṇa-avyabhicārāt. -dahana-ādikam || svabhāvaṃ kāraṇaṃ vā artho -ādikam ||17|| svabhāvaṃ kāraṇaṃ vā artho -kathañcid vṛtteḥ. yad api prayoktā phalam | (296ab) yena tataḥ kaścit phalam -phalam iṣṭam a-dharma-ātmano vrata-āder śrotary api iti so ’pi phalaṃ vaktṛ-vad prayoktā api na asti. ataḥ prayoktā phalam sarvatra sarva-ākāraḥ syāt. tathā ca gām apy sa khalv ākṛti-guṇa-śakti-bhede dṛṣṭo gava-vyavaccheda-bhāva-anapekṣaḥ piṇḍa-viśeṣe a-parityakta-vyavaccheda-antare tatra eva syāt. tathā ca gām apy aśva iti pratīyāt. -vyavacchede tathā-prakāśanāya prayuñjate ’nna asiddhir bhinna-dharmiṇi | yathā na asiddhir bhinna-dharmiṇi | yathā tena tathā vyapadiśyate pratīyate vā. yathā ko buddho bhagavān. yasya śāsane bhadanta-aśvaghoṣaḥ pravrajitaḥ. kaḥ punar bhadantatathā-kṛta-saṅketena śabdena prabodhyata ansāmagrī-sākalye ’pi vinivartya go-buddhim sannidhiḥ | gomān ity eva martyena bhāvyam sannidhiḥ | gomān ity eva martyena bhāvyam -nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet | na -nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet | na -ādi-prasaṅgataḥ ||180 || sarva eva gaur tathā hi smaranti saugatā mantrāṇāṃ kartṝn prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād iṣṭasya arthasya viparyaya-sādhanam prāg-asiddha-svabhāvatvāt sādhya-avayava ity || kriyā-karaṇayor aikya-virodha iti ced | sambandhas tena tatra eva bādhanād asti ced -bhogasya a-pratyakṣatvād asiddheḥ sato ’py yas tad-viṣayaṃ pratiṣedhaṃ na icchaty -abhāve ’pi śābda-pratibhāsa-a-pracyuter sāmānādhikaraṇyaṃ ca vyavasthāpyate, iti ghoṣaṇā apy asti laukikī || yatra rūḍhyā prasañjayati. pratijñātaṃ khalv anena na tena ca pratipattir iti. nivṛtter vā asya ity eva vācyaṃ syāt. parasya ayam abhiprāyo eva ity ukte, an-upalabhyamānaṃ tādṛśam vijñeyaḥ. yathā na sato vināśaḥ, na kathā-prasaṅgaḥ. yat tena upagatan na -kṛtā ca ghaṭanā asatsu kena nivāryate. sadviṣayatvena adhyavasātum. sa tu vikalpaḥ sadviṣayatvena adhyavasātum. sa tu vikalpaḥ sadaṅgulyaḥ prasāritā na muṣṭiḥ. tad yadi prāg | jala-vat sūta-vad dhemni na a-dṛṣṭer arthakriyā-sāmarthya-lakṣaṇato nivṛttam ity nir-upākhyaṃ vyoma-kusuma-ādi dṛṣṭāntaḥ. tad sā api tasmān na a-guṇa-darśanāt | api ca

’vyabhicāritā | sambhāvy-avyabhicāratvāt sthālī’vyabhicāritā | sambhāvya-vyabhicāratvāt sthālī’vyabhicāritā ||336|| na tāvad etad vacanaṃ avyabhicārī iti tattvam asya sambandhaḥ. sā ca avyabhicārī. tatra eva tad-anyo ’pi tad’vyabhicārī. tasmād a-vastu-darśana-bala’vyabhicārī. tasmād a-vastu-darśana-balaavyabhicārī vā hetur asti. sa-dvitīya-prayogāś ca avyabhicārī. vyabhicāre ca tato ’nyathā api tatavyabhicārī, siddhe vyavahāre sato viṣayasya avyabhicārī syād ity arthaṃ tat-prabhedanam || avyabhicārī syād ity arthaṃ tat-prabhedanam ||37|| avyabhicārī hetuḥ. mana iti cet, tad api pūrvakam avyabhicāre ’pi hetor na avyabhicāra-dharmatā avyabhicāre ca sva-kāraṇaiḥ sarva-kāryāṇāṃ sadṛśo ’vyabhicāreṇa sādhayan | kasyacid vāda-bādhāyāṃ ’vyabhicāreṇa sādhayan | kasyacid vāda-bādhāyāṃ aśnuta iti prayogaṃ samīhita-artha-yogyasya aśnute ’nyo na. prayogo yady abhivyaktiḥ sā prāg aśnute. na vai tasya eva tad iṣṭaṃ phalaṃ vrataaśnuvīta. na hi vaktuḥ kaścid anyas tad-bhāvo aśnuvīta. saṃskāryasya api bhāvasya vastu-bhedo aśva iti pratīyāt. aśva-sthita-ātmanā dravyatvena aśva-vat. an-upadeśaṃ ca enaṃ lokaḥ pratipadyate. ’śva-vyavaccheda-mātraṃ jijñāsate tathābhūtaaśva-vyavacchede tathā-prakāśanāya prayuñjate ’naśva-sthita-ātmanā dravyatvena sambandhāt, tataśvo ’yam iti. ata eva pūrvatra pratikṣipta-bheda aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān || sādhyaaśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān ||80|| aśvo viṣāṇena. na vai vināśo na asty eva. sa tu aśvaghoṣaḥ pravrajitaḥ. kaḥ punar bhadantaaśvaghoṣaḥ. yasya rāṣṭra-pālaṃ nāma nāṭakam. aśvatvam asya asti iti. yadā punar vyavacchedaaśvam api kalpayato gor darśanāt. na api iyam aśvavatā api kim ||25|| tasmāt svabhāvaaśvavatā api kim ||71|| ity antara-ślokau. tasmāt aśvavān iti martyena na bhāvyaṃ go-matā api kim || aśvavān iti martyena na bhāvyaṃ gomatā api kim ||2 aśvād bhinno ’-bhinno vā iti bhedam a-bhedaṃ vā aṣṭaka-ādīn. hiraṇya-garbhaṃ ca kāṇādāḥ. teṣāṃ sa aṣṭadhā anupalabdhiḥ. tatra yā iyaṃ viruddhaaṣṭādaśa dṛṣṭānta-doṣāś ca. teṣām an-udbhāvanam a asat | tulyasiddhāntatā te hi yena upagamaasat | dharma-bheda-abhyupagamād vastv-a-bhinnam asat | hetoḥ sarvasya cintyatvāt sva-sādhye guṇaasad-a-viśeṣāl laiṅgika-upabhogasya ca aasad abhāva ity-evam-ādi ca vyavaharati. asad-artha-pratibhāsa-a-viśeṣāt saty api pratītir asad-artho ’pi, arthānāṃ saṃsarga-bheda-abhāvāt. asad-artho ’pi janaiḥ śabdo niveśitaḥ | sa asad āvir-bhavati, na sat tiro-bhavati iti. sadasad iti kutaḥ, niyama-abhāvāt. bhāve vā sa eva ’sad iti. tad-abhiprāya-vaśād evam uktam. tena asad iti pratīter anvaya-siddhiḥ. dvayor apy asad utpadyata iti siddhāntam abhyupetya pakṣam asad utpadyate, na sad vinaśyati iti tasya asad-ubhaya-an-ubhaya-vyavasthāś ca tad-a-tatasad-ubhaya-pratyaya-āhita-vāsanā-prabhava iti asad-ubhaya-pratyaya-āhita-vāsanā-prabhava iti tat asad eva kāraṇe kāryaṃ bhavet, kiṃ na sarvaḥ asad eva vā || pāṇy-ādi-kampe sarvasya kampaasad eva syāt. sarva-sāmarthya-upākhyā-virahaasat katham avagantavyaṃ yena evaṃ syāt. asad-guṇa-āropaḥ snehāt tatra hi dṛśyate ||

asac SV_10703 V3_06911 SV_08018 SV_00413 V2_07309 SV_00422 V2_05809 V3_05708 V3_05608 SV_09110 SV_16707 V3_04303 PV_03034 SV_08021 PV_04237 SV_09109 SV_10302 SV_10117 SV_10213 SV_10627 V3_06907 SV_03816 SV_04327 V3_00310 SV_00409 VN_00718 VN_00215 SV_14502 V3_10307 VN_01009 VN_00102 VN_00516 VN_00519 VN_01003 VN_01617 V2_05801 V3_05806 SV_10516 V3_06704 VN_00920 VN_00919 VN_01007 VN_00507 VN_00505 NB_03035 VN_00911 NB_03008 HB_03315 VN_00422 SV_10514 VN_01016 VN_00512 VN_00520 V3_05808 VN_00916 VN_00522 VN_01002 HB_00505 V3_05706 HB_03401 VN_02211 HB_03318 SV_10427 V3_10302 V3_04114

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tad ayaṃ pravartamānaḥ sarvadā sadtasmād ayaṃ pravartamānaḥ sarvadā sad-kṛtya tayoḥ pravṛttir iti cet. karma api na -vṛtteḥ. asatāṃ ca asattvam anupalabdhir darśanāt ||51|| pūrvakaḥ punar anupalambho tadā siddhe ’pi viṣaye mohād viṣayiṇo asattā, tadā siddhena viṣayeṇa viṣayiṇo -siddhāv a-sandigdhā eva tan-nimittatve ’py dṛśya-svabhāva-asattā, tayā siddhayā idānīṃ sad asan nāma. na brūmaḥ sarvatra -arthaḥ śabda-gaḍur evaṃ śalya-bhūto punas tridhā | pratyekam a-sapakṣe ’pi sad-vinibandhanāḥ | śrutayo niviśante sadtayor a-naimittikatā-āpatteḥ (159c) || sattā-sādhana-vṛtteś ca sandigdhaḥ syād -antaraṃ niṣidhyata iti. katham idānīṃ sad -viprakarṣāt, na sa tad-anupalambha-mātreṇa tasyā apy etat tulyaṃ prāmāṇyam atra viṣaye. sādhanī nivṛtti-niścayasya. tad iyam. saditi na upanyasanīya eva syāt. kiṃ ca, sadprayogāt, tad-abhāve tad-ayogāt. kiṃ ca, sad-vaśāt sāmānyaṃ sat prakīrtitam | tad na a-niṣpannasya svarūpa-asiddheḥ. sarvathā syāt. sato ’py a-vastu-kṛtā pratipattir upalabdhi-pūrvakatvāt teṣām iti. idaṃ saddravyeṇa sambandha iti kevalam ayam a-kṣaṇike sa iti pravartamānam a-sāmarthyam idānīm asati vināśe bhāvo naṣṭo nāma. na hy tad-abhiprāya-vaśād evam uktam. tena itara-pramāṇa-nivṛttir anupalabdhiḥ. sā yatra so samantabhadrāya. nyāya-vādinam api vādeṣv -upāya-abhāvāt. tat-pratipattau ca satyām -arthakriyābhyaḥ sad-vyavahāro viparyaye ca yatas tebhyo vyavasthā syāt. kvacid viṣaye -a-sthitayor iva duḥkha-sukhayor iti vyāptir asattā-niścaya-phalo ’nupalambhaḥ (32abʼ) -udāhṛtiḥ pṛthak ||44|| ity antara-ślokāḥ. -ādayo ’nupalabdher iti. tatra katham -ādayo ’nupalabdher iti. tatra katham eva kaścit kvacit kathañcid anupalabdho ’py iti vyāptiḥ: sarva evaṃ-vidho ’nupalabdho eva tad-abhyupagame sa yatra eva asti sarvo liṅge saṃśayaḥ. atra api sarvam evaṃ-vidham upalambha-pratyayeṣu tathā anupalabdho -lakṣaṇa-prāptaṃ san na upalabhyate so -lakṣaṇa-prāptaṃ san na upalabhyate, so -lakṣaṇa-prāptaṃ san na upalabhyate so ca iti. tatra kāraṇa-vyāpakayor api svabhāvasamarthanam, tādṛśyā eva anupalabdher samānam. so ’yam anyatra anupalambha-mātrād -vyavahāraṃ pratipadyate, tan-nivṛttis tasya īdṛśaṃ na asti ity etāvan-mātra-nimitto ’yam -pratibhāsāyāḥ sad-vyavahāraḥ, viparyaye siddhena anupalambha-ātmanā asattvena anupalabdhiḥ. tasmād anena kvacit keṣāñcid syāl liṅga-jāyā api kutaścit sad-vyavahāraḥ. iti cet, nanu ta eva sarva-viṣayasya dhūmasya tat-kāryatvam iti. anupalabdhāv apy kathañcid viṣayiṇam a-smaran smāryate. na hy sā ca tayor upalabdhi-lakṣaṇa-prāptāv eva -ārambha-ātma-utkarṣa-para-paṃsana-ādīn anya-bhāva-siddhi-rūpayā anupalabdhyā siddha-priyo na avadhāraṇa-paṭuḥ. nimittaṃ hy sādhya-dharmaḥ syāt, na punaḥ kutaścid -svabhāvaḥ sidhyet, na tad-bhāvaḥ. yady

asac-cintāyām avadhīrita-vikalpa-pratibhāso vastv asac-cintāyām avadhīrita-vikalpa-pratibhāso vastv asaj-jñāna-abhidhānayoḥ | (159ʼab) nimittam. asaj-jñāna-phalā kācid dhetu-bheda-vyapekṣayā ||3| ’saj-jñāna-śabda-vyavahāra-pravartana-phalo ’pi, ’saj-jñāna-śabda-vyavahārān a-pratipadyamāno ’saj-jñāna-śabda-vyavahārān pratipadyate asaj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv asaj-jñāna-śabdās tan-nimittāḥ sādhyanta iti. asat, tatra na asti iti deśa-kāla-dharma-niṣedha ’sad-darśana-snāyu-vinibaddho dur-uddharo duḥkham asad-dvividhatvataḥ ||33|| pakṣo dharmī. asad-dharmaḥ kathaṃ bhavet || upacārāt tad iṣṭaṃ asad dhi nir-upākhyaṃ kathaṃ nimittaṃ syāt. kārya asan na saḥ | asattvaṃ ca abhyupagamād a-pramāṇān asan nāma. na brūmaḥ sarvatra asat, tatra na asti asan nāma yathā uktaṃ prāk. yo ’pi jñāpakasya asan-niścaya-phalā api sā. asattāyām api iyaṃ asan-niścaya-phalā na iti syād vā a-pramāṇatā | (2 asat-pakṣa-bhedena śabda-artha-an-apavādibhiḥ | asat-pakṣa-bhedena śabda-artha-an-apavādibhiḥ | asat paramārthena yathā saṅkalpitaṃ tayā ||70|| asat pāratantryam iti kalpanā-āropitaṃ kṛtvā asat-pratipattiṃ na atiśete, a-pratyayatvāt. asat-pratiṣedha-vidhi-hetvos tulyaṃ rūpam. tathā asad-bhūta-abhiniveśa eva. na vayam eka-sambandha asal-lakṣaṇam ākarṣati. tena yat sat kṛtakaṃ vā asad-vināśā naṣṭā gaṇyante pratyutpannaasad-viraheṇa tvayā upagatatvād ity arthaḥ. tatra ’sad-viṣaya iṣṭa iti cet, su-kumāra-prajño asad-vyavasthā-upanyāsaiḥ śaṭhā nigṛhṇanti, tanasad-vyavahāra iti idaṃ tan-nimittam ucyate. asad-vyavahāra iti cet, bhavati buddher yathokta’sad-vyavahāra-upagame sa kuta iti vaktavyam. na asad-vyavahāra-niścayena anupalabdhi-viśeṣasya. asad-vyavahāra-pravartana-phalo ’nupalambhas tadasad-vyavahāra-yogyatā vā anupalabdher vyāpakaḥ asad-vyavahāra-vidhiḥ, sad-vyavahāra-niṣedho vā. asad-vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā. asad-vyavahāra-viṣaya iti cet, sarvasya sarva’sad-vyavahāra-viṣaya iti. na eva kaścit kvacit ’sad-vyavahāra-viṣaya iti vaktavyam, viśeṣaasad-vyavahāra-viṣaya iti vyāptiḥ, kasyacid asato ’sad-vyavahāra-viṣayaḥ. tato ’nyathā sati liṅge ’sad-vyavahāra-viṣayaḥ. na upalabhyate ca atra ’sad-vyavahāra-viṣayaḥ, sāmarthya-lakṣaṇatvāt ’sad-vyavahāra-viṣayaḥ siddhaḥ, yathā anyaḥ asad-vyavahāra-siddhir anya-bhāva-siddhir eva. sa asad-vyavahāra-siddheḥ, anupalabdhi-lakṣaṇaasad-vyavahāraṃ pratipadyamāno ’pi iha vyāmūḍha asad-vyavahāraṃ sādhayati, tat-svabhāva-sattāyās asad-vyavahāraḥ, anyasya tan-nimittasya abhāvāt. ’sad-vyavahāraḥ. pratyakṣa-a-viṣaye tu syāl liṅga asad-vyavahāraḥ sādhyata ity uktam. sa eva asad-vyavahāram abhyupagacchatā ato ’nupalambhād asad-vyavahāras tu tad-viparyaye ’naikāntikaḥ, asad-vyavahārasya abhāvān na sambhavanti, yatas asad-vyavahārasya upalabdhi-lakṣaṇa-prāptaasad-vyavahārasya kvacid aparaṃ kiñcin asad-vyavahārasya sādhikā iti, kathaṃ tayoḥ asad-vyavahārān upadiśanti. na ca paraasad-vyavahārāv abhāvam anyasya sādhayataḥ, sā ca asac-chabda-vyavahārāṇām upalabhya-anupalabdhiḥ. asata ity asti sādhya-sādhanayor viśeṣaḥ. atra asata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi

asata VN_01520 PV_04238 V3_04803 V3_12504 VN_01604 PV_04223 V2_05406 VN_00508 SV_09106 V3_12106 VN_06610 PV_03064 V3_12909 V2_05405 SV_14416 V3_11702 V3_12606 SV_09108 PV_03246 V1_01909 PV_04222 SV_12817 SV_09115 V3_10403 V3_12503 V3_12204 V3_12105 PV_04222 V2_05311 HB_00208 SV_04226 SV_00421 V2_05808 SV_05411 V1_02006 SV_00411 PV_03417 V3_10308 SV_00407 V2_05002 PV_02027 SV_08205 SV_01910 V3_13206 NB_03122 NB_03025 SV_03720 NB_03024 V3_12406 V2_05306 V2_08509 V3_12107 SV_00912 VN_05804 SV_15717 SV_04102 SV_07304 VN_03012 VN_01717 V2_09309 VN_02204 HB_03417 PV_02192 SV_16123 SV_14419

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yasya kasyacid atiśayasya tatra kathañcid ca abhyupagamād a-pramāṇān na yujyate || iti. katham a-sapakṣa-apekṣayā bhede iti. atra idam eva punar vācyam – katham sarvathā sataḥ kaścij janma-artha ity uktam. || nivṛtty-abhāvas tu vidhir vastu-bhāvo iṣṭā. nivṛtty-abhāvas tu vidhir vastu-bhāvo asad-vyavahāra-viṣaya iti vyāptiḥ, kasyacid ’gnir na an-uṣṇa ity api. svabhāva-antarasya iti cet, na iti sā eva nivṛtter nivṛttir ity evaṃ pratyavasthito yadi sata ātma-hānam -dvaya-darśanāt | ekam eva a-prameyatvād ’-pūrva-vyakti-prādur-bhāve prāk tatra -vyatireka-lakṣaṇatvād asya. sā eva tāvad bhāva-nāśayoḥ | saha-bhāva-prasaṅgaś ced eva hi prāṇa-ādayo nivartante, na sapakṣāt, syuḥ. tasmād yathā kathañcid apy anena jagat syāt. syād etat, na tatra kasyacid bhaved artha iti ced akṣa-cetasaḥ || iti cet, na, ubhayos tulya-kālatvāt. tataḥ | na iti sā eva nivṛttiḥ kiṃ nivṛtter sahiteṣv artha-darśanād a-doṣaḥ. na, pṛthag niṣedhād asati śabda-a-pravṛttir ity-ādi. bhavati. tathā api idam asiddham eva eva vyatireka iti. tat punar idam āyātam – na anumāna-siddhaḥ. tasmād a-vyatireke ’py pratiṣedha-niṣedhasya vidhāna-rūpatvāt. ca vidhānāt kīdṛśo ’paraḥ || nivṛttir na -pradarśanād iti. na asati nāstitā-siddhiḥ, veditavyaḥ. pakṣa-dharmaś ca, sarvatra hetāv ’-bhinnāś ca pratibhānti iti. svayam iti. yadā punar evaṃ-vidhā anupalabdhir eva yadā punar evaṃ-vidhā anupalabdhir eva -viṣayatve ’tīta-anāgata-ādīnām a-viṣayatvam kṣaṇikatvād arthānām atipātāc ca na tataḥ saj-jñāna-śabda-vyavahāra-vṛtteḥ. kṣaṇikānāṃ vināśataḥ || vyaktiḥ kuto ity arthaḥ. tatra api kaḥ pāramārthiko (3a) anupalabdhir a-pravṛtti-phalā anumeye ’tha tat-tulye sad-bhāvo nāstitā || pṛthak pṛthag a-śaktānāṃ svabhāva-atiśaye -apekṣaṃ vyañjakaṃ syāt. kathaṃ tarhi idānīm arthād vyatireka-pratipattir bhavati. tathā ca darśayatā – yatra dhūmas tatra agniḥ, tac ca darśayatā, yatra dhūmas tatra agniḥ, kṛtako vā iti svabhāva-hetoḥ prayogaḥ. saṅkhyā saṃyogo vā sambhavati. katham idānīm ghaṭasya ity anupalabdhi-prayogaḥ. api khalu prameyatvam a-saṃskṛta-apavādino yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na apy abhāvāt. nanv araṇi-nirmathana-ādiṣv katham iṣṭā. abhāva-pratiṣedho hi bhāvo iṣṭam, a-viparyāsa-samudbhavān na doṣaḥ. viṣaya-ajñānam uttara-ajñānam iti prabhedād nāma-bheda-anvayo loke pratīti-bhedaḥ so ātma-indriya-mano-’rtha-tat-sannikarṣā vā eva tatra jñānam utpadyate na viṣaya-balena nāma kiñcin nigrahasthānam. syād etat, -aṅgam apy upādeyam eva. na, vaiyarthyāt. śeṣavad-asādhāraṇayoḥ sapakṣa-vipakṣayoḥ. anapekṣaṇāt siddhy-abhāvasya, sādhana-abhāve mṛgayate. yasya dharmiṇi sādhya-dharme | mithyā-adhyāropa-hāna-arthaṃ yatno -yukti-vat ||307|| sati indhane dāha-vṛtter na, tasya nitya-anitya-dharma-ayogāt. na hy

asata utpattau, so ’tiśayas tatra asan kathaṃ asato ’-vyatireke ’pi sapakṣād vinivartanam | ’sato ’n-adhikaraṇatvād asattvaṃ sattvaṃ vā iti asato ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī asato ’pi kāryasya kāraṇād utpāde, yo yaj-janana’sato ’pi san | vastv-abhāvas tu na asti iti ’sato ’pi san | vastv-abhāvas tu na asti iti asato ’bhyupagame tal-lakṣaṇa-a-viśeṣāt; na hy asataḥ kathañcid a-vyavasthāpanāt. sarvathā aasataḥ katham iṣṭā. abhāva-pratiṣedho hi bhāvo asataś ca ātma-lābham abhyupaiti, apa-siddhānto asataś cen mataṃ ca naḥ || anekānto ’-prameyatve asatas tat-sambandha-ayogaḥ. tasmād bhinna-deśair asato na nivṛttir iti nivṛtter nivṛttiḥ katham asato nityatā kutaḥ ||274|| syād etat – yasya asato nivṛtty-ayogāt. tasmād aikāntika-anvaya-vad asato niścinvatā prameyā vaktavyāḥ. na hi bhāvaasato niṣedhaḥ, an-uṣṇaṃ sad eva artha-antaraṃ asataḥ prāg a-sāmarthyāt paścād vā an-upayogataḥ | asataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kāryaasato matā || nivṛtty-abhāvas tu vidhir vastuasato rūpasya saṅghāte ’py a-sambhavāt. arthaasato vā asya niṣedhe tadvad dharmiṇo ’pi asato virahād iti, vyabhicāri vā. atha api tadasato vyatireka-ayogād iti. atra idam eva punar asataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇaasataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na asataḥ sādhyād a-sādhyeṣv eva no tataḥ | na iti asato hy adhikaraṇatva-ādy-ayogād ity aparaḥ. asatā sādhya-dharmeṇa hetor vyāpty-asiddheḥ, aasatām api tathā buddhyā upadarśanān mithyā-artha asatām asattā, tadā siddhe ’pi viṣaye mohād asatām asattā, tadā siddhena viṣayeṇa viṣayiṇo asatām upakāra-a-sāmarthyād iti cet. bhavantu asatāṃ grahaṇam. tasmād artha-antaram eva asatāṃ ca asattvam anupalabdhir asaj-jñāna-phalā ’satāṃ jñānād anyasya an-upakāriṇaḥ | vyaktau ’satāṃ parasparato vibhāgaḥ. ekasya hi rūpam asati | (3b) saj-jñāna-śabda-vyavahāra pratiṣedha asati | niścitā (9abcʼ) anumeyo ’tra jijñāsita’sati | saṃhatāv apy a-sāmarthyaṃ syāt siddho asaty a-bhinne vastuni jñāna-śabdayor anvayinor asaty agnau dhūmo na asti ity ukte ’gnir dhūme asaty agnau na kvacid dhūmaḥ, yathā mahānasaasaty agnau na kvacid dhūmo yathā mahānasaasaty agnau na bhavaty eva dhūmaḥ, atra ca asti asaty atiśaye khasya svabhāva iti na tu kham ity asaty anityatve na asty eva sattvam ’saty anvaya-ayogād a-vyabhicarita-anvayaṃ sapakṣa asaty anvaye śakyo darśayitum, tad-bhāva-hetuasaty apy agnau bhāvād a-kāryam. na, indhana’saty apy asti, bhāva-pratiṣedhas tu na asaty apy ātma-grahe duḥkha-viśeṣa-darśanaasaty api guṇa-atiśaye nigrahasthāna-antara’saty api jāti-bhede vyāpāra-viśeṣa-anuṣṭhānād asaty api tad-bhāva-niyate sāmānye rūpa-vijñānam asaty api tasmin bhāvāt paramparayā liṅgaasaty api pratijñā-prayoge gamyamāno ’pi pratijñā asaty api pratijñā-vacane yathoktāt sādhana-vākyād asaty api pratibandhe ’-darśana-mātreṇa vyatireke ’saty api pratiyogini bhāvāt. pratiyoginaś ca tan ’saty api bhāvas tam upadarśya kathaṃ dharmī ’saty api moktari || avasthā vīta-rāgāṇāṃ dayayā asaty abhāvād a-dṛṣṭa-indhano ’pi dahano na anasaty ayaṃ vikalpaḥ sambhavati. tayor vastu-

asaty V3_11003 V1_00812 NB_03030 V2_05206 SV_10318 VN_03620 SV_16120 SV_12306 SV_08217 SV_09716 V2_07602 NB_03029 SV_09715 V2_07601 NB_03027 V3_00511 V2_05206 V3_12109 V2_05201 V2_05311 V3_04804 SV_01105 SV_01028 V2_09304 SV_14726 V3_12505 V1_03801 PV_03109 SV_03211 V3_10902 SV_06604 SV_11917 V3_06102 SV_14502 V3_12506 V2_07212 SV_09115 PV_03500 SV_02809 SV_11807 HB_03003 HB_02813 SV_05219 V2_05404 V3_12608 SV_13422 VN_06608 SV_13423 PV_02063 V3_10303 PV_04119 V3_03803 V2_06112 SV_00523 V3_10402 SV_00420 V2_05807 SV_00421 V2_05808 V2_05908 V3_05608 V2_05714 V2_06409 SV_10501 V2_05813

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ata eva a-viparyāsa-udbhavā sā na doṣaḥ. śabda-antara iva. na ca artha-abhipāta-kṛte asiddheḥ. na hi svabhāva-pratibandhe vyatireke siddhe ’sati nāstitā-abhidhānam tu pramāṇam eva. na hy asti sambhavo yad ātmanas tathā khyāpayati. sa ca hetuḥ saty -saṅkhyāte vikalpa-anukrame sati bhāvād laukika-vaidikayoḥ svabhāva-bhedaṃ paśyāmaḥ. tathābhūtaṃ dṛśyaṃ na asti iti brūmaḥ. na ca -abhāvāt. tathā vaidharmye ’py anvaya-gatiḥ, tathā vaidharmyeṇa apy anvaya-gatiḥ, tathā vaidharmyeṇa apy anvaya-gatiḥ. api hi prayoge ’rthād vaidharmya-gatiḥ. api hi prayoge ’rthād vaidharmya-gatiḥ, api hi prayoge ’rthād vaidharmya-gatir iti. ’vaśyam apara-abhyupagamo yukti-kṛta iti. tat-tulya eva asti iti vyatireke siddhe ca vyavaharati. nirloṭhitaś ca ayam artho tasya sādhya-sajātīya-vṛttino liṅgasya vā anyatareṇa ubhaya-pradarśanād iti. na sattvaṃ vā iti cet, uktam atra – yathā sapakṣa-vipakṣayor api. anyathā hy -artha-vyabhicāri-vipakṣataḥ ||15|| na hy -artha-vyabhicāri-vipakṣataḥ ||67|| na hy pratyāsattir iti cet. nanu sā eva -pratiṣedha iti. vastu-rūpa-anukarṣī khalv ||43|| ity antara-ślokau. kathaṃ punar -āśrayā iva || yathā-codanam ākhyāś ca so na upādhyāya iti. so ’pi bhavan niścayo anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. -rūpaṃ sāmānyaṃ vā bhaved viśeṣo vā. na hy -antaratvam api kramasya niṣetsyāmaḥ. tad gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty tato bhāva-nāśam icchet. katham idānīm tarhi prasajya-pratiṣedho ’pi. na hi tasya eva artha-anubandhaḥ siddhaḥ śabdānām, nanu tan-niṣedhe ’pi tulyo doṣo niṣedhād saṃvitteś ca satataṃ bhāsamānayoḥ || bādhake a-liṅgaṃ niścaya-jñānaṃ bhavati. tat katham a-pratyāyanād a-pratītir asya. na hy apy a-samudāya-sādhyatvaṃ tad-avastham. nanv -mukhena viṣaya-viṣayi-bhāvaḥ syāt. sa eva pratyekaṃ tāsām abhāve ’pi tad-bhāvāt, īśo bruvan vā doṣam imaṃ parihartum. avisaṃvāda-lakṣaṇatvāt pramāṇasya. tat sadko hi viśeṣo ’tyanta-anupalambhe sadāvir-bhavati, na sat tiro-bhavati iti. sad-apekṣaṇāt. sā ca iyaṃ krama-bhāvinī sadagni-tāmra-dravatva-vat || an-āśrayāt sad-upādānam iṣṭasya eva bādhakam. na hi tasya anumānataḥ || tena anumānād vastūnāṃ sadity uktaṃ bhavati. tena anumānād vastu-sadgamayati. svabhāva-anupalabdhis tu svayam iti. svabhāva-anupalabdhis tu svayam ca anena sattā-anuṣaṅgiṇaṃ prathayatā -siddhā anupalabdhiḥ. tathā anya-sattayā -siddhā na anupalabdheḥ. tathā anya-sattayā punar evaṃ-vidhā anupalabdhir eva asatām punar evaṃ-vidhā anupalabdhir eva asatām vā asya sattā, tad-vyatireko ’nupalabdhir – na anyā eva anupalabdher dṛśya-svabhāva-avyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a-śīta-sādhane ||34|| ity antara-ślokaḥ. na -yogya-sannidhānaḥ sarvo ’tra dṛṣṭāntaḥ. abhāvaḥ, anupalabdhir upalabdheḥ. sā katham

asaty ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa ’saty āntare vikāre śabda-viśeṣe smṛtir yuktā, ’saty ekasya nivṛttāv aparasya niyamena nivṛttiḥ. asaty eva nāstitā na anyatra na viruddha iti asati kāraṇe kāryaṃ syāt. nanu kadācit kāraṇaasati gotve ’-prasādhita-sādhana-sāmarthyaḥ asati ca abhāvāt. kārya-kāraṇatā-siddheḥ puṃsāṃ asati tasmiṃs tayoḥ sāmānyasya eva dṛṣṭer ekasya asati tasmin na bhavitavyam. supta-taimirikaasati tasmin sādhya-abhāve hetv-abhāvasya asati tasmin sādhya-abhāve hetv-abhāvasya asati tasmin sādhya-abhāve hetv-abhāvasya asati tasmin sādhyena hetor anvaya-abhāvāt. tathā asati tasmin sādhyena hetor anvaya-abhāvāt. tathā asati tasmin sādhyena hetor anvaya-abhāvāt. tathā asati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva ’sati nāstitā-abhidhānam asaty eva nāstitā na ’sati nāstitā ity atra antare. tena na iha asati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante asati nāstitā-siddhiḥ, asato hy adhikaraṇatva-ādy asati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa asati pratibandhe ’-darśana-mātreṇa vyatireke. asati pratibandhe ’nvaya-vyatireka-niścayo ’sti. asati pratibandhe ’nvaya-vyatireka-niścayo ’sti. asati pratibandhe na yuktā ity ucyate. na a-kārya asati pratiṣedho na sambhavet. na hi paryudāsa asati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. ’sati bhrānti-kāraṇe | pratibhāḥ pratisandhatte ’sati bhrānti-kāraṇe bhavati. tasmān na abhūta ity asati rāge vacanaṃ na asti ity a-niścito asati rūpa-bhede ’yaṃ pravibhāgo yuktaḥ sati vā a asati varṇānāṃ vācakatve pada-ādi vācakaṃ syāt. asati vā prayatne sañcarati me hasta iti bhavati, asati vināśe bhāvo naṣṭo nāma. na hy asad-vināśā asati virodhaḥ. so ’pi na sambhavati, adhikaraṇaasati viṣaye ’-prayogāt. yuktam etat, kiṃ tu asati śabda-a-pravṛttir ity-ādi. asato vā asya ’sati san-nyāye vicchinna iti tat kutaḥ | asati samārope bhavad vyavaccheda-viṣayaṃ bhavati, asati sambandha-viśeṣe sā yuktā. tasyāṃ vā aasati sambandhe tad-abhāva-anya-bhāvayor anyaasati sambandhe na sidhyati. tad-asiddhau na asati sāmānye ’bhāvād itarathā ca bhāvāt. na eṣa asati hetor a-pratiṣedhe vidhiḥ prāptaḥ, abhāvaasatī tad-bhāvena vyavasthāpayan na cet svaasator upalambha-sādhyeṣv artheṣu. na ca sannidhi asatoś ca tiro-bhāva-āvir-bhāvāv antareṇa na asatos tulya-upayogā iti dhvanibhir a-śakyaasator na āśrayaḥ sthiti-kāraṇam | sataś ced asattā-an-abhyupagama itara-grahaṇaṃ samarthaṃ asattā-anurodhinaḥ | bhinnasya a-tad-vaśā vṛttis asattā-anurodhino bhinna-viṣayāyāḥ pratīter na asattā eva. tatra kevalaṃ viṣayī sādhyate ’bhāvo asattā eva. tatra kevalaṃ viṣayī sādhyate. asyām asattā eva sarvatra utsāditā bhavati. tathā api asattā kiṃ na sidhyati iti. yadā punar evaṃ-vidhā asattā kiṃ na sidhyati. yadā punar evaṃ-vidhā asattā, tadā siddhe ’pi viṣaye mohād viṣayiṇo asattā, tadā siddhena viṣayeṇa viṣayiṇo ’sajasattā. tayā viṣayī sādhyate. etena iha kāraṇasya asattā, tayā siddhayā asaj-jñāna-śabdās tanasattā-niścaya-phalo ’nupalambhaḥ (32abʼ) asadasattā-niścayo viprakarṣiṇām. trividhā hi asattā punar atra anupalabdhir eva. ata eva iyaṃ asattā bhāvasya, upalambha-nivṛttyā vā katham

asattā PV_03054 PV_03094 SV_10120 SV_10506 SV_10424 SV_15301 SV_10123 SV_10414 SV_10117 SV_00415 SV_15302 V2_05803 VN_00509 NB_03032 V3_11811 SV_10116 SV_00206 HB_00113 SV_14010 PV_03002 PV_04264 NB_03084 SV_00412 SV_10108 NB_03136 NB_02005 SV_15229 PV_04237 V3_04501 V3_06806 SV_10605 PV_04212 PV_04212 SV_02220 V2_08609 PV_02180 V3_04506 NB_03095 V3_11506 HB_02508 V3_11208 V3_04803 NB_03066 NB_03083 VN_01611 SV_14422 VN_01514 V3_13209 NB_03122 V3_05808 SV_16004 VN_00602 SV_10112 SV_08220 SV_10409 V3_12603 V2_05412 PV_04226 V3_08509 PV_04225 V2_05411 HB_03816 SV_07618 V2_05401 PV_03253

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svalakṣaṇam || tasmād arthakriyā-siddheḥ sad| tan na atyanta-parokṣeṣu sadkāraṇeṣu san na upalabhyeta. na punaḥ pūrvā pravṛttir niṣidhyate. anupalabdhi-lakṣaṇā eva iti cet. tatra katham a-dṛṣṭāntikā a-darśanād asattvam eva. yasmān na teṣām abhāvo ’nupalabdhitaḥ ||199|| so ’yam -bādhanāt | tad-viruddha-upalabdhau syād atra viṣaye. asan-niścaya-phalā api sā. -prāpta-sattvam. atra anupalabdher liṅgād uktaṃ sarvato ’nupalambhanāt | asiddhāyām viṣayasya avyabhicārāt. anupalabdher liṅgād tal-lakṣaṇa-a-viśeṣāt; na hy evaṃ-vidhasya prayuktena sapakṣa-a-sapakṣayor liṅgasya sadpratīyante, na ca evam ātmā iti na tasya sadupalabdhi-lakṣaṇa-prāptānāṃ vastuto ’py siddhe ’pi vijātīya-vyatireke sādhya-abhāve ’pi tad-abhāve vyatireke sādhya-abhāve ekatvam iti cet. na, jñāna-paurvāparyeṇa sad| śabdasya anya-nimittānāṃ bhāve dhī-sadekā an-upākhyā udāhṛtir matā || viṣayasādhye viruddho hetvābhāsaḥ. anayoḥ sapakṣe saj-jñāna-śabda-vyavahāra-vṛtteḥ. asatāṃ ca ity uktāḥ. tathā hy anupalabdhir eva sapakṣa eva sattvaṃ vipakṣe ca sarvatra eva, sapakṣa eva sattvam, a-sapakṣe ca -itarayoḥ, na ca tathāvidhasya a-darśanād -vṛtteś ca sandigdhaḥ syād asan na saḥ | -dharmasya tattvaṃ sapakṣa-vipakṣayoḥ saducyate. tad atra dharmiṇi vyavasthitāḥ saducyate. tad atra dharmiṇi vyavasthitāḥ sadkutaḥ || prāṇa-ādeś ca kvacid dṛṣṭyā sattvapratīyate | tathā ātmā yadi dṛśyeta sattvahetukatva-prasaṅgāt. tathā ca nityaṃ sattvam hetukatva-prasaṅgāt. tathā ca nityaṃ sattvam duḥkhasya asya sa-hetutā || nityaṃ sattvam -ayogāt. na tu sapakṣa-vipakṣayoḥ sattvam viprakarṣād vacana-ādes tatra sattvam viprakarṣād vacana-ādes tatra sattvam ity a-hetukatvād bhāvānāṃ nityaṃ sattvam nityatva-sādhane, tayoḥ sapakṣe -apekṣayā bhede ’sato ’n-adhikaraṇatvād -guṇatvam. tathā ekasya rūpasya a-sapakṣe dvayoḥ. sapakṣe sattvasya, a-sapakṣe ca -ādi-bhāve ghaṭatvāt, tad-rūpasya ca prāg syāt. na ca vināśo bhavati. tasmād a-doṣaḥ. kiṃ na sarvaḥ sarvasmād bhavati. na hy na hy anyathā sapakṣa-vipakṣayoḥ sadna hy anyathā sapakṣa-vipakṣayoḥ sadviśeṣa-abhāvāt. siddhena anupalambha-ātmanā ’nyā kācid ānupūrvī iti, tatra ānupūrvyām vastu-bheda-a-bheda-sattāṃ vā sādhayanti, -ādi-viprakarṣāt kadācid anupalambhāt tasya viśeṣeṣu ca tathā vikalpa-utpatteḥ. na ca te sa darśana-pratibandhiṣu vyavadhāna-ādiṣv ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā mūkatā ||17|| satāṃ ca na niṣedho ’sti so atra mūkatā || satāṃ ca na niṣedho ’sti so samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ | śābdo ’sti na aparaḥ | vyavahāraḥ sa ca śabdo ’sti na aparaḥ | vyavahāraḥ sa ca api tal-lakṣaṇatvaṃ syāt, na hi teṣv apy niḥ-prayojanā sāmānya-kalpanā. yadi satsv tair eva artha-vyatireka-samāveśibhiḥ padair janma sukha-ādīnāṃ tat-tulyaṃ manasām api ||

asattā-vicāraṇāt | tasya sva-para-rūpābhyāṃ gater asattā-viniścayau || bhinno ’-bhinno ’pi vā asattā-sādhanī. yasmāc chāstra-adhikāra-aasattā siddhā eva. so ’yaṃ mūḍho nimittaṃ tadasattā-siddhiḥ, sa-dṛṣṭāntatve vā anavasthāasattā-siddhir ity uktaṃ sarvato ’nupalambhanāt | asattāṃ sādhayann anupalabdhi-mātreṇa sarvaasattāyā viniścayaḥ ||204|| yo hi bhāvo yena saha asattāyām api iyaṃ pramāṇam eva. na hy asti asattāyām upalabdher abhāvo ’py anyayā asattāyāṃ sandigdhā vyatirekitā ||289|| na hy asattāyāṃ sādhyāyām upalabdher abhāvo ’py anyayā asattva-an-abhyupagame ’nyatra tasya yogaḥ. na hy asattva-khyāpanaṃ kṛtaṃ bhavati iti na avaśyaṃ asattva-pratītiḥ. yad apy āha – yadi na saasattva-rūpā a-pravṛtti-yogyatvāt. tasyā apy etat ’sattva-vacana-vat. sāmarthyād artha-gatau ’sattva-vacana-vad dharmi-dharma-vacanaṃ siddhe asattva-siddheḥ. svabhāva-viveka-sad-bhāvāt. yady asattvataḥ || arthakriyā-samarthaṃ yat tad atra asattvatas tatra viṣayi pratiṣidhyate | jñāna’sattvam, a-sapakṣe ca sattvam iti viparyayaasattvam anupalabdhir asaj-jñāna-phalā kācid asattvam ity uktaṃ prāk. tac ca pratipattṛ-vaśān asattvam eva niścayena śakyaṃ darśayituṃ viśeṣaasattvam eva niścitam. anumeyo ’tra jijñāṣitaasattvam eva. yasmān na asattā-siddhir ity uktaṃ asattvaṃ ca abhyupagamād a-pramāṇān na yujyate || asattvaṃ ca yathāyogaṃ hetv-ādiṣu yathāsvaṃ asattvaṃ cintayanti – kim ayaṃ pradhāna-śabdaasattvaṃ cintayanti, kim ayaṃ pradhāna-śabdaasattvaṃ pratīyate | tathā ātmā yadi dṛśyeta asattvaṃ pratīyate || yasya hetor abhāvena ghaṭe asattvaṃ vā a-hetor anya-anapekṣaṇāt | apekṣāto asattvaṃ vā a-hetor anya-anapekṣaṇāt | apekṣāto asattvaṃ vā a-hetor anya-anapekṣaṇāt | taikṣṇyaasattvaṃ vā niścaya-apekṣam, niścaye ’pi sandehaasattvaṃ vā sandigdham. anayor eva dvayo rūpayoḥ asattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk. asattvaṃ vā syāt, apekṣya-abhāvāt. apekṣayā hi ’sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor asattvaṃ sattvaṃ vā iti cet, uktam atra – yathā ’sattvasya asiddhāv anaikāntiko hetvābhāsaḥ. asattvasya, yathā kṛtakatvaṃ asattvāt, kathaṃ ghaṭo ’sti. na hi rūpa-antarasya asattve ’bhāva-nāśitva-prasaṅgo ’pi na yujyate | asattve kaścid viśeṣa iti. nanu sarvatra sarvasya asattve yathokta-prakāre śakye darśayitum, tatasattve yathokta-prakāre śakye darśayitum. tatasattvena asad-vyavahāraḥ sādhyata ity uktam. sa asatyāṃ syāt saro rasa iti śrutau | na kāryaasatsv api kathañcid atīta-anāgata-ādiṣu nānā-eka asatsv api tulyatvāt. tad etat pratipattuḥ ’satsu utpadyanta iti sarvatra sarva-ākārāḥ. asatsu upalabhya eva. anupalabdhas tv asann iti asatsu kena nivāryate. sad-asad-ubhaya-an-ubhaya’satsu ca na vartate | jagaty anena nyāyena nañ’satsu ca na vidyate | jagaty anena nyāyena nañasatsu teṣu sā na syād iti gotvād viṣāṇitā ||65|| asatsu na iti prāptā atra mūkatā || satāṃ ca na asatsu na iti prāptā atra mūkatā ||17|| satāṃ ca asatsu liṅgini jñānam iti. niścita-grahaṇaṃ tarhi asatsu vā bhāveṣu sāmānya-buddhir na iyam asatsu vyavahāra-ayogaṃ darśayan paraṃ asatsu satsu ca eteṣu na janma-a-janma vā kvacit |

asan SP_00009 SV_04504 V3_12111 PV_04266 V3_05701 V2_09606 SV_01312 SV_10410 V3_05704 SV_10402 VN_01520 VN_01602 SP_00003 PV_04010 V3_04405 V3_04404 V3_04302 PV_04142 V3_00309 V3_06909 SV_14424 SV_10111 SV_10701 VN_00306 V2_08008 V3_12512 V3_11811 V3_10310 V3_10311 V3_12405 HB_00213 SV_16320 HB_00215 V3_04510 HB_00301 VN_03511 V3_11609 V3_04602 PV_04122 SV_00208 V3_04401 HB_00202 PV_04115 PV_04114 V3_03603 V3_03810 SV_16212 V3_03809 HB_00301 V3_03512 VN_03606 V3_03510 V3_03806 HB_00303 HB_00303 PV_04120 V1_00208 V2_09307 SV_01104 VN_06214 VN_06411 V3_10705 PV_04029 V3_01107 VN_02818

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upakārī hy apekṣyaḥ syāt kathaṃ ca upakaroty |83|| yathā-pratīti-kathitaḥ śabda-artho ’sāv atra antare. tena na iha pratanyate. na ca || siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv yā apy asiddhi-yojanā – tathā sapakṣe sann yā apy asiddhi-yojanā tathā sapakṣe sann -ādiṣv asatsu upalabhya eva. anupalabdhas tv siddha eva dṛśyasya svabhāvasya a-dṛṣṭāv kutaścid gamakād dhetoḥ sidhyet. so ’yam kathañcid asata utpattau, so ’tiśayas tatra iti cet, yathā na asti, sa prakāras tatra bhāvataḥ || para-apekṣā hi sambandhaḥ so -samāśrayāt || sann artho jñāna-sa-apekṣo na punas tridhā bhavati – a-sapakṣe sann -dharmas tridhā bhidyate – sapakṣe sann sūtra-saṅkṣepa ucyate – sapakṣe sann ukte prāha dūṣakaḥ || tadvad vastu-svabhāvo apy arthaḥ pratīty-apekṣaḥ sādhanam. na phala-udayaḥ ||57|| na hi śabda-arthaḥ sann nāśena na vināśanam iṣyate ||275|| katham vastutas tv an-upalabhyamāno na san na kiṃ parīkṣayā ||211|| na hi śabda-artho ucyate. evaṃ hi sa hetuḥ sādhya-abhāve -samarthaṃ yat tad atra paramārtha-sat | dharmaḥ. na hi vastu-rūpam eva dharmaḥ, prāṇa-ādayo ’pi hi kvacid darśanād eva sadpratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na sattvasya. kevalaṃ vikalpa-viracitam iti vaktavyam. atiprasaṅgo hy evaṃ syād ity hi pradeśam artha-antara-vivikta-rūpam tasya apy upakāratve siddhaḥ puruṣa-viśeṣo liṅga-jñānam utpadyate. tatra tad ādyam tathā-pratipatty-aṅgasya a-sāmarthyāt. tasmiṃs tathābhūte dṛṣṭe sa yena yena tad-vṛtti-niyame ’naikāntikaḥ, a-vṛttau vā a-sambandhād ity uktam. tasmāt saṃśaya-hetur strī-garbha iva puruṣeṣu. yathā āha – yo hy -rajata-ādiṣu | samayād vartamānasya kā tad-viśeṣaṇa-apekṣasya anyatra an-anuvṛtter tad-viśeṣaṇa-apekṣasya anyatra an-anuvṛtter tad-viśeṣaṇa-apekṣasya anyatra an-anuvṛtter syāc chabda-arthe ’n-akṣa-vṛttitaḥ || a-pratīte ’pi tasmiṃs tat-siddhatā tataḥ || yogyatā a-niścayāt. tatra ca sarva-hetūnām syāt. na ca samayād vartamānasya kācid -dharma-an-atikramāt puruṣa-kṛtā. ata eva api loke karpūra-rajata-ādiṣu dṛṣṭatvān na dṛṣṭe sa yena yena asādhāraṇas tadna sa pakṣa iti. tata eva bādhā-hetor cintām arhati. hetor api dṛṣṭānta-virodhe ’pi tasmiṃs tat-siddhatām āha – yatra apy iti taṃ praty a-dṛṣṭāntam anumānam. tena na pramāṇam, prāg asādhāraṇaṃ dṛṣṭvā yathā-dṛṣṭa-ākāra-grahaṇān na pramāṇam, prāg sa vāñchati | iti taṃ praty a-dṛṣṭāntaṃ tadātmano ’nukārayati, sa pratyakṣaḥ. tad prasiddha iti sandigdhayoḥ śeṣavadprasiddha-vacanena sandigdhayoḥ śeṣavadcodanīyaḥ, tasya upekṣaṇaṃ nigraha-prāpto mithyā-avasāyād a-nigrahasthāne nigṛhīto ’nupalabdhir arthān apākuryāt, hanta hato -lakṣaṇaṃ rūpa-nipāta-iṣṭa-svayaṃ-padaiḥ || caturbhiḥ svarūpa-nipāta-iṣṭa-svayaṃ-padaiḥ, dṛśyate ca viduṣām api na atinirūpaṇād

asiddha asan || yady eka-artha-abhisambandhāt kāryaasann api | sāmānādhikaraṇyaṃ ca vastuny asya na asann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. asann iti | tasyāḥ siddhāv a-sandigdhau tatasann iti | tasyāḥ siddhāv a-sandigdhau tatasann ity-evam-ādiṣv api yathāyogam udāhāryam iti, asann ity-evam-ādiṣv api yathāyogam udāhāryam ity asann iti niścīyate. tādṛśaḥ sata upalambhaasann iti. sa tu pratipanna-tad-vyavahāro ’pi asann eva sva-kāryaṃ vyāpyaṃ vā nivartayati, tadasan kathaṃ jāyate. jātau vā sarvaḥ sarvasmāj asan kathaṃ jāyeta. na ca sarvathā sataḥ kaścij ’san katham apekṣate | saṃś ca sarva-nir-āśaṃso asan jñānena sādhakaḥ | sato ’pi vastv-aasan dvedhā ca ity evam. sādhya-dharma-sāmānyena asan dvedhā ca iti. sa trividhaḥ pratyekaṃ punas asan dvedhā pakṣa-dharmaḥ punas tridhā | ’san dharmī vyoma-ādir ity api | na evam iṣṭasya asan pratīti-mātreṇa, yataḥ para-upagatena asan vā kañcit puruṣa-artham uparuṇaddhi asan vināśo bhāvaṃ nāśayet. ato ’-vināśī bhāvaḥ asan. satām api svabhāva-ādi-viprakarṣāt kadācid ’san san vā kañcit puruṣa-artham uparuṇaddhi ’san sidhyet, yadi tatra pramāṇavatā svaasanto ’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ asanto ’pi kenacit prakaraṇena imaṃ vyavahāraasantaḥ pratīyante, na ca evam ātmā iti na tasya asantaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ asantam apy eṣām ātmānaṃ vibhāgavantam iva anyaasādhāraṇa-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam asādhāraṇa-ātmanā dṛṣṭavataḥ pratyakṣeṇa yathā’sādhāraṇa-guṇaḥ. tad-adhimukter eva hi viṣaasādhāraṇa-viṣayaṃ darśanam eva pramāṇam. tasmiṃs asādhāraṇo ’py ubhaya-vyāvṛtter niścaya-ayogāt, asādhāraṇas tad-asādhāraṇatāṃ tato bhedam asādhāraṇaḥ. viruddha-dṛṣṭānta-a-vṛttau viparyaya asādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād asādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena asādhāraṇatā api vā || yadi tasya kvacit sidhyet asādhāraṇatā iti cet. na, ayoga-vyavacchedena asādhāraṇatā iti cet, na, ayoga-vyavacchedena asādhāraṇatā iti cet, na, ayoga-vyavacchedena asādhāraṇatā tatra hetūnāṃ yatra na anvayi | asādhāraṇatā na syād bādhā-hetor iha anyathā | asādhāraṇatā, yatra sattvam eva na anvayi ity asādhāraṇatā. yadi hi tasya kvacit sidhyet, asādhāraṇatā siddhā mantra-ākhya-krama-kāriṇām | asādhāraṇatā syāt. na ca samayād vartamānasya asādhāraṇatāṃ tato bhedam abhilapantī smṛtir asādhāraṇatvam, kvacid a-candre ’siddheḥ. a-śakya ’sādhāraṇatvaṃ viruddhatvaṃ vā vaidharmye yadi asādhāraṇatvād anumāna-abhāve śābda-prasiddhena asādhāraṇam āha. yasmān na etad eva ekam asādhāraṇam ity abhilapato ’-pūrva-artha-adhigama asādhāraṇaṃ dṛṣṭvā asādhāraṇam ity abhilapato ’asādhāraṇaṃ matam || na udāharaṇam eva idam asādhāraṇaṃ vastu-rūpaṃ svalakṣaṇam. anyas tu asādhāraṇayoḥ sapakṣa-vipakṣayoḥ. asaty api asādhāraṇayoḥ sapakṣa-vipakṣayor api. anyathā hy ’si ity an-anuyogaḥ. etac ca kasya parājaya ity ’si iti bruvan nir-anuyojya-anuyogān nigṛhīto ’si, pitṛ-vyapadeśa-nibandhanasya apy apāvṛttiasiddha-a-sādhana-artha-ukta-vādy-abhyupagataasiddha-a-sādhana-artha-ukta-vādy-abhyupagamaasiddha-abhidhānam iti. vyavahāra-darśanāt tādṛśaṃ

asiddha PV_02046 V2_07015 PV_04165 PV_04150 VN_03313 PV_04032 V3_01304 V3_09804 V3_09802 V3_09810 VN_02316 SV_05408 SV_13717 V3_07308 V1_01602 V3_09101 PV_04069 SV_01027 V2_09303 NB_03109 VN_03406 VN_03407 SV_09601 V3_07511 V3_09106 PV_04168 V3_02311 PV_04088 V3_02610 V3_09111 PV_02034 V3_09808 PV_04174 V3_03302 V3_10012 PV_04185 V3_10005 V3_09201 NB_03062 NB_03061 NB_03065 SV_11907 VN_01808 V1_04109 V3_11505 NB_03094 V3_09809 PV_04180 VN_06709 V3_10606 VN_03609 NB_03057 PV_02150 VN_03406 VN_03320 VN_03313 VN_03318 NB_03041 V1_00305 V1_00402 V3_01108 V3_00207 V1_00411 V3_09707 V3_07311

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apy arhataś cittam a-sandhānaṃ kuto matam || -artha-yogasya tat-prasiddhi-prasādhane | na tadā api tat || pratyāyana-adhikāre tu sarva| tena ity uktam ato ’-pakṣa-doṣo vā sati hetu-prayoge vyadhikaraṇatvād doṣas tasya yathā-uditam | ātmā paraś cet so -anvaya-doṣaḥ. yad āha – ātmā paraś cet so sva-sādhane sādhanatva-asiddher hetu-bhāvena prāha. yaḥ punaḥ pratijñā-artha-eka-deśo śabdaḥ. sa ātmani hetu-rūpo na siddha ity -viśeṣatvāt pratijñā-artha-eka-deśa ity vijñāne pratibhāsanād iti cet. katham tasya tat-sāmagrī-pratyayatvāt. ye punar upādāna-dharmas teṣu upacaryate. tad sā vyaktir buddhir eva. tad-upādhiḥ so ’py -svabhāvasya avinābhāva-niyama-abhāvād iti. sādhyaḥ śāstra-dṛṣṭo ’khilo yadi | pratijñā triṣv api rūpeṣu niścayas tena varṇitaḥ | triṣv api rūpeṣu niścayas tena varṇitaḥ | vā rūpayor asiddhau sandehe vā yathāyogam bhāva-saṃśaye ’siddhatā eva hetu-doṣa ity na pratijñayā virodho nāma parājaya-hetuḥ. yadi bhāva-dharmo hetur ucyate. sa katham yadi bhāva-dharmo hetur ucyate, sa katham -prasaṅgāt. tasmāt pratipādya-pratipādakayor -bheda-upakṣepa-parihāra-a-vivecane || prāgśāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, tena īpsita-pade punaḥ | aṅgam eva tayā atra, īpsita-pade punar aṅgam eva. tayā ||68|| ekaikasya rūpasya asiddhau sandehe vā karuṇā-abhyāsāt sā buddher deha-saṃśrayāt | tathābhāvāt. tasmāt sa svayam ātmano hetur na iti ca pratipāditam | iṣṭa-a-sambhavysa dharma-gataḥ. yatra tu dharmy eva iti tad-vyatirekaḥ sādhya-dharma eva ity -bheda-dhīḥ | sādhyaḥ sādhanatāṃ nītas tena -bheda-dhīḥ | sādhyaḥ sādhanatāṃ nītas tena bhavati. dharmi-sambandha-asiddhāv ’gni-siddhāv upadiśyamānaḥ sandigdhatathā svayaṃ tad-āśrayaṇasya vā sandehe tad-āpāta-deśa-vibhrame. dharmy-asiddhāv apy na, tasya eva tābhyāṃ śleṣa-asiddheḥ, sa eva atha vā sādhanasya siddher yan na aṅgam anyena api saṃvedana-upalambhe so ’py sarvajño vā vacanād iti. vyatireko ’tra sarvajño vā, vaktṛtvād iti. vyatireko ’tra ātmano hetur asiddhaḥ. kathaṃ vai śabdo -bhāvinaḥ | asiddher jñāpakatvasya dharmy-virodhād iti. sukha-ādy-anvaya-darśanād ity -dharmasya hetu-rūpasya asiddhau sandehe vā yathā na dahano ’gniḥ śaityād ity-ādi hy dharmi-sambandhasya asiddhau sandehe vā karmaṇām | viśeṣe ’pi ca doṣānām a-viśeṣād tathā sati hetor dharmiṇi bhāva-saṃśaye eva bhāvena pratijñā-artha-virodhāt. hetu-prayoge vyadhikaraṇatvād asiddha ity dvayīṃ hetu-doṣa-jātim atipatati viruddhatām anityatve sādhye cākṣuṣatvaṃ hetuḥ, śabde avasthayor viśeṣaḥ. tad ime kvacit kiñcid -khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato tena siddhaṃ yathā – śrāvaṇaḥ śabda iti, -uktes tadā asya a-prāmāṇyāt tat-siddham prasādhitaṃ na anumeyatām atipatati. tac ca yathā abhivyakti-vādinaḥ kṛtakatvam anyatra tu tad eva agni-sāmānyaṃ tatra

asiddham asiddha-arthaḥ pramāṇena kiṃ siddhānto ’nugamyate asiddha-arthaḥ svayaṃ śaktas tulyaḥ asiddha-avarodhinī | tasmāt sādhya-śrutir na ’siddha-āśraya-ādikaḥ || dharmi-dharma-viśeṣāṇāṃ asiddha ity asiddhatā hetor nigrahasthānam. sa ’siddha iti tatra iṣṭa-ghāta-kṛt || sādhanaṃ yad’siddha iti. tasya eva ca iṣṭasya vighāta-kṛd asiddha ucyate. na hi sa eva tasya sādhanaṃ ’siddha ucyate, yathā – anityaḥ śabdaḥ śabdatvād asiddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca asiddha-udbhāvanam, sarvāṇi sādharmya-vaidharmyaasiddha-upakārāṇāṃ pratibhāsa iti sa eva sāmānyaasiddha-upalambhanāḥ kārakā eva kulāla-ādi-vad asiddha-upādāneṣu na sambhavati. tad ime nirasiddha eva. na vyaktir buddhir artha-ātmā iti asiddha-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ asiddha-dṛṣṭānta-hetu-vādaḥ prasajyate || uktayoḥ asiddha-viparīta-artha-vyabhicāri-vipakṣataḥ ||15| asiddha-viparīta-artha-vyabhicāri-vipakṣataḥ ||67| asiddha-viruddha-anaikāntikās trayo hetvābhāsāḥ. asiddha-viruddhābhyām anyo na pratijñayā virodho asiddha-viruddhe ca hetvābhāsa-vacanād eva ukta asiddha-sattāke syāt. yo hi bhāva-dharmaṃ tatra asiddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum asiddha-sandigdha-dharmi-sambandha-anvayaasiddha-svabhāvatvāt sādhya-avayava ity asat | asiddha-hetv-abhidhānam api pratijñā syāt. nipātaasiddha-hetv-ādi pratiṣidhyate || a-vācakatvāc ca asiddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ asiddho ’naikāntikaś ca hetvābhāso bhavati. asiddho ’bhyāsa iti cen na āśraya-pratiṣedhataḥ || asiddhaḥ. kathaṃ vai śabdo ’siddhaḥ. siddhaḥ asiddhaś ca sa eva syān nirākṛtaḥ || anityatva-sa asiddhas tatra kva kena kiṃ pratibadhyate, asiddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād aasiddhaḥ prakāśitaḥ || bheda-sāmānyayor dharmaasiddhaḥ prakāśitaḥ ||78|| iti saṅgraha-ślokau. asiddhaḥ, yathā – anityaḥ śabdaś cākṣuṣatvāt. asiddhaḥ. yathā iha nikuñje mayūraḥ kekāyitād iti. ’siddhaḥ. yathā bāṣpa-ādi-bhāvena sandihyamāno asiddhaḥ, yathā sarvagata ātmā iti sādhye asiddho yas tau śleṣayet. tad ayam atiprasaṅgo asiddho viruddho ’naikāntiko vā hetvābhāsaḥ. asiddhaḥ saṃvedanaṃ na sādhayati ity upalambhaasiddhaḥ, sandigdho ’nvayaḥ. sarvajña-vītaasiddhaḥ, sandigdho ’nvayaḥ. sarvajña-vīta’siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na asiddhaḥ sva-sādhane || dharma-dharmi-vivekasya asiddho hetur iti. evaṃ hi tasya sādhana-doṣaasiddho hetvābhāsaḥ. tathā ekasya rūpasya asiddho hetvābhāsaḥ. pratijñāyāḥ pramāṇa-virodhaḥ asiddho hetvābhāsaḥ. yathā, anityaḥ śabda iti asiddhatā || na vikārād vikāreṇa sarveṣāṃ na ca ’siddhatā eva hetu-doṣa ity asiddha-viruddhābhyām asiddhatā punar dharmiṇi pratijñāta-artha-siddhau asiddhatā hetor nigrahasthānam. sa khalu ucyamāna asiddhatāṃ ca iti. viruddhatā siddhe hetor ’siddhatvāt sādhyam. na punas tad iha sādhyatvena asiddham an-upanayanto ’n-apanayanto vā kathaṃ ’siddham anyat sādhanam avyabhicāry-ātmaasiddham api sādhanatvena iṣṭaṃ yathā asiddhau asiddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas asiddham iti na kiñcit pramāṇam a-pramāṇaṃ vā asiddham iti, na tat sarvatra anumāne, pramāṇaasiddham iti sādhyate. nanu ca atra api tad-ayoga

asiddham SV_09423 V3_10403 V3_01704 SV_13701 SV_15910 SV_02804 PV_04011 V3_00402 NB_03058 PV_04003 NB_03060 SV_15913 V3_10106 NB_03059 V1_01601 PV_04169 V1_01604 NB_03054 SV_02606 VN_06717 V3_11810 PV_03422 SV_15302 SV_13623 V3_00507 SV_00424 V2_05811 V3_09707 V3_09301 SV_13625 HB_02704 SV_12620 V3_10107 V2_09606 SV_01314 SV_01312 V3_10009 V3_09102 VN_02112 SV_10712 V3_10805 SV_16422 SV_17609 V3_09812 SV_15430 SV_00606 V2_06208 V3_09706 V1_02512 SV_00608 SV_09621 V3_08003 SV_10313 V2_06602 V3_06904 SV_10616 SV_09416 V3_07210 SV_12621 PV_04187 V3_10509 PV_02010 V3_11209 V3_03604 PV_04116

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syāt. anyatra tu tad eva agni-sāmānyaṃ tatra sarvatra utsāditā bhavati. tathā api idam -a-virodha etad evaṃ syāt. anyathā tv -siddhir yā asiddhi-pūrvikā. nanu tad rūpam te (299cʼ) ’pi tathā syus tad-arthā ced prakīrtitam | anyathā dharmiṇaḥ siddhāv eva vā | sambaddhaṃ vastutaḥ siddhaṃ tad aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam anityaḥ śabda iti sādhye cākṣuṣatvam ubhayasādhanasya paraṃ prati | so ’-pramāṇaṃ tadā anityatvaṃ vā sāṅkhyasya svayaṃ vādino vyaktir iti. mano-vikalpasya tad-viṣayatvam tad-vyatireko yadi dharmiṇi siddhaḥ, kim sarva-tvag-apaharaṇe maraṇaṃ prativādyvaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca anyonyasya viśeṣaṇam | sādhyaṃ dvayaṃ tadā apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge -ābhāsā nirākṛtā bhavanti. evaṃ siddhasya, eva siddheḥ sarva-ākāra-siddhiḥ, tad-anyasya nyāyena pūrvakasya a-sādhana-aṅgasya tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir na vivādo ’sti kasyacit | tasya artha-rūpatā -siddhir ity uktaṃ sarvato ’nupalambhanāt | kutaḥ siddhā yena kāryatāṃ sādhayet. na hy ’bhyupagantavyaḥ, na vā kaścid iti. na apy -samudāya-ātmakatvād iti. tathā ca dṛṣṭānta-samudāya-ātmakatvād iti. tathā ca dṛṣṭāntaanumāne, pramāṇa-dṛṣṭasya pratijñayā siddham eva. tat-siddhau viśeṣa-vikalpena na sattā siddhā syāt. sā hi sattā-siddhir yā tasya sādhana-asiddher abhāva-vyavahāra’pi ca pratyabhijñāna-a-viśeṣāt tata ekatvayad-arthaṃ hetur ucyate. na vai sādhyapratipannaṃ syāt, na anumeyatvam. yā apy udāhāryam ity-evam-ādikā. sā api na vācyā nivṛtty-asiddher a-gamakatvam. yā apy iti pūrva-vat prasaṅgo vācyaḥ. anvayajñāpanaṃ praty a-śaktitaḥ | trairūpyavaktavyaḥ. sādhana-doṣāḥ punar nyūnatvam -viṣayatvena kalpitaḥ | dharmo vastv-āśrayaiti cet, tulyā vṛtti-tat-sandehābhyām abhāvadarśanāt. sambhavad-viśeṣe ca sāmyatac ca na asti. tataḥ pratipattu-kāmasya nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer vā tad-vyatireka-nivṛtti-siddhāv api taddhūmo ’nupalabdheḥ. etena vyāpaka-svabhāva’nupalabdher iti. etena vyāpaka-svabhāva-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyataraanya-bhoga-vat. liṅga-ayogād ato ’py ātmanām eva teṣāṃ tad-viruddhānāṃ ca siddhir vastu-dharme siddha-sattāke dharmiṇi na vastu-dharme siddha-sattāke dharmiṇi na -utpādana-niyama-abhāvāc ca bhavej jñāpaka-utpādana-niyama-abhāvāc ca bhavej jñāpakadharmo ’sti iti na sādhana-dharma’sya dharmo ’sti iti na sādhana-dharmaādhāra-viśeṣaṇasya tv abhimatasya an-anvayād ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād bheda-an-upalakṣaṇāc ca vaidika-varṇadhvaniḥ || pakṣa-aṅgatve ’py a-bādhatvān na ||79|| pakṣa-aṅgatve ’py a-bādhatvān na -viśeṣa-arthakriyā-ādiṣu | iṣṭa-siddhir ’sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na śabdāḥ sa ca icchā-mātra-saṃśrayaḥ | na

asiddhiḥ asiddham iti sādhyate. nanu tatra api tad-ayogaasiddham eva asato virahād iti, vyabhicāri vā. asiddham eva tac chabde. tathā hi pakṣa eva sa asiddham eva yat tathābhūta-vijñāna-a-vyavadhānaasiddhaṃ kalpanā-anvayāt ||299|| na brūmaḥ sarvā asiddhaṃ kim ataḥ param ||47|| iti saṅgrahaasiddhaṃ kim ātmanaḥ || pareṇa apy anyato gantum asiddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ asiddham. cetanās tarava iti sādhye sarva-tvagasiddhaṃ tat-siddham akhilaṃ tataḥ || tad’siddham. tathā svayaṃ tad-āśrayaṇasya vā sandehe asiddham. na hi svalakṣaṇe vikalpānāṃ vṛttir iti asiddham, yad-arthaṃ hetur ucyate. na vai sādhyaasiddham, vijñāna-indriya-āyur-nirodha-lakṣaṇasya asiddham. vyakto viṣaya iti cet, nanu sā vyaktir asiddhaṃ hetu-dṛṣṭānta-lakṣaṇam || a-sambhavāt ’siddhayā buddhyā sambandha-abhāvād an-anumānam. asiddhasya api sādhanatvena abhimatasya, svayaṃ asiddhasya abhāvāt. bhāve vā a-tat-svabhāvatvam. asiddhasya hetor abhidhānād eva nigrahaḥ, na apy asiddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva asiddhā sā api sidhyati saṃsmṛteḥ || bhedena anasiddhāyām asattāyāṃ sandigdhā vyatirekitā ||289|| asiddhāyām asyām evaṃ bhavati iti. tasmāt sattāasiddhy-ādayaḥ, yady evam idam api syān na vā asiddhi-codanā api prativyūḍhā, viṣayaasiddhi-codanā api prativyūḍhā, viṣayaasiddhi-codanā-ayogāt, an-adhikārāc ca śāstrasya asiddhi-codanā mithyā-uttaram eva bhavati. syān asiddhi-pūrvikā. nanu tad rūpam asiddham eva yat asiddhi-prasaṅgāt. tasya a-saṃsṛṣṭa-rūpasya bhāva asiddhi-prasaṅgād bheda-an-upalakṣaṇāc ca vaidika asiddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tadasiddhi-yojanā – tathā sapakṣe sann asann ityasiddhi-yojanā ||18|| anupalambha eva saṃśayāt. asiddhi-yojanā tathā sapakṣe sann asann ity-evamasiddhi-vacane ’pi, na hi sa eva ātmānam anveti asiddhi-sandehe prapattṝṇām a-sādhanam ||67|| asiddhir anaikāntikatā vādinaḥ sādhayitum iṣṭasya asiddhir asya ukto nyāya-vādinā ||212|| kalpanāasiddhir ity an-upanayaḥ. dṛśyatayā ca tayor asiddhir ity uktam. tasmāc cheṣavad anumānam etat. asiddhir ity uktam. tena a-sanniścaya-phalā asiddhir iti cet, tat kim idānīṃ dharmī dharmyasiddhir iti sādhye ’pi prasaṅgaḥ. tan na anasiddhir uktā, yathā na atra śiṃśapā vṛkṣaasiddhir uktā veditavyā, yathā – na atra śiṃśapā asiddhir udbhāvyate, yathā abhivyakti-vādinaḥ asiddhir eva, yathā uktaṃ prāk. tatra ca asiddhiś ca veditavyā, anyeṣām abhāva-virodhaasiddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi asiddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi asiddhiḥ. na iyatā tad-abhāvaḥ. punaḥ paryāyeṇa asiddhiḥ. na iyatā tad-abhāvaḥ. punaḥ paryāyeṇa asiddhiḥ. na tu punar atra ayam eva śabda-vikalpa asiddhiḥ. na punar atra ayam eva śabda-vikalpaasiddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti. asiddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, asiddhiḥ, pratyabhijñānād a-pratipatti-prasaṅgāt, asiddhir bhinna-dharmiṇi | yathā aśvo na asiddhir bhinna-dharmiṇi | yathā aśvo na asiddhir vā dṛṣṭānte saṃśayo ’tha vā || siddhaṃ asiddhir viparyaya-siddhir iti yāvat. tad etau asiddhiḥ śabda-siddhānām iti darśayan, śābdaasiddhiḥ śabda-siddhānām iti śābda-prasiddha-vāk |

asiddhiḥ V3_09710 V2_06211 SV_00507 V3_00501 PV_04181 PV_03257 PV_02215 SV_09520 V3_07509 SV_16303 PV_04166 V3_09701 PV_02018 VN_03403 SV_02604 SV_09517 V3_07507 SV_01311 SV_05406 SV_16418 SV_12709 NB_03133 V1_03212 HB_00208 V3_03512 V3_11601 V2_04806 V3_10812 VN_01703 SV_16814 HB_00510 V1_04107 SV_16931 V2_08011 SV_01920 HB_02703 NB_03078 VN_00416 NB_02048 SV_01612 V3_11807 V2_05901 V2_06009 SV_00517 V3_10409 V3_10007 SV_12422 V3_01407 V1_03302 SV_16801 HB_03304 SV_11726 V3_11611 V3_03606 PV_04180 V1_01509 V2_05108 V3_12012 V3_09908 VN_00423 V3_11610 V1_03301 SV_14125 SV_01310 V3_11511

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tasmāc chāstra-āśraya eva anumāne ’nyataraca sannihita-anya-upalambha-kāraṇād ca prayoga-bhedād viruddha-kāryayoḥ siddhir -prāptir iti dur-nivāraḥ. nanu tathā apy || dharma-dharmi-vivekasya sarva-bhāveṣv -ādy-abhāve ’py arthāc ca jātes tac chakty| na a-kṣayaḥ prāṇi-dharmatvād rūpa-ādi-vad tad-dhetur na trayīṃ doṣa-jātim atipatati. tad-dhetur na trayīṃ doṣa-jātim ativartate, dharma-a-dharma-ātmanor vā prakṛtyā siddhykṛtam | anyathā śaśa-śṛṅga-ādau sarvasarvasya sidhyati ||74|| vastu-svarūpe maraṇāt tvag-apohataḥ || vastu-svarūpe ekatra a-sambhavāt. na ca anyathā virodhaḥ. ||43|| eko hy artha-ātmā. sa pratyakṣaḥ, na sādhyatve, vaiphalyāt. api ca, na na sādhyatve, vaiphalyāt. api ca, na -ādīnām a-pratibandhāt. sarvatra nivṛtty’pi vyaktīnāṃ kvacid apy atra sāmarthyasatām apy eṣām ajñānāt, ata eva virodha-antare ’bhāvād iti cet. na, teṣām a-viśeṣavīta-rāgo na vaktā iti vyāptyā vyatireka-jñānāni pratyuktāni, tataḥ karma-sambandhahetāv asatā sādhya-dharmeṇa hetor vyāptybādhā-hetor asādhāraṇatvam, kvacid a-candre na tatra anveti, eka-ātmany apy tasya a-nirodhāt tataś ca kasyacid arthasya -mātreṇa an-upasaṃhāraḥ, tāvatā vyāptynigrahasthānam, a-samarthane tasmin sādhyayathā-tattvam upadeśena avisaṃvādasya -lakṣaṇa-prāptasya anyathā kvacid abhāva sva-upalambha-kāle na siddhaḥ siddher iti cet. na, atra apy atīndriye virodhaa-doṣaḥ, a-tad-rūpasya a-pramāṇatayā vyatireka-siddhiḥ. tathā vaidharmyeṇa abhāva-mātram iha anupalabdhiḥ, tasya sādhana-ādīnāṃ vacana-ādeś ca kārya-kāraṇa-bhāva-sthānam, a-samarthite tasmin kāryatva-hetuḥ. pramāṇa-nivṛttāv apy artha-abhāvasyāt, a-pratyakṣatvād ātmanas tat-kāryaiti sā na sidhyati, viparyaye pratibandhaabhāvaḥ, kārya-vyatireke ’pi kāraṇa-abhāvaanyathā hy a-niṣiddha-upalabdher abhāvaucyate. anyathā a-niṣiddha-upalabdher abhāvatatra ca vastu-pratibandho vācyaḥ, anyathā -ślokau. tasmān na dharmī hetuḥ, ubhayabādhya-a-dṛṣṭer bādhya-bādhaka-bhāvavad iti. tathābhūtena puruṣeṇa sa-dvitīyatva-jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthā-darśanāt. tat-pravṛtter avisaṃvādena vyāptyasti idaṃ na asti iti vyavasāyāt, dṛṣṭāntaanumānāt pratipattir liṅga-abhāvāt, dṛṣṭānta-ādīnām api. artha-antarād a-kārya-bhūtād ity āha. śaṅkita-pratibandhānāṃ saṃśayād -jñāpakayor bhedād dharmiṇo hetu-bhāvinaḥ | katham ātmany anviyāt. a-jñāte ’rthe buddher ca siddha-sādhanam, tad-ayoga-vyavacchedasya ca vākyasya vyatirekasya avyabhicāra-bheda iti. paramārtha-vicāreṣu tathābhūta-pratyakṣa-upalabdhi-nivṛttāv apy abhāva-ādayaḥ. viprakarṣād ātmano vṛtti-vyatirekaa-tādrūpye tasya eva tad-artha-ālocanatvana siddham. tasya eva vināśasya apara-janmatasmād a-darśane ’py ātmano nivṛttyekatra vṛtti-niścayaḥ, tādātmyena prasiddhe

asiddheḥ asiddhiḥ śāstreṇa. anyatra tv ajñānād iti na vāda asiddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala asiddhir hetu-bhāvayoḥ | dṛśya-ātmanor abhāvaasiddhir hetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā, asiddhitaḥ | sarvatra doṣas tulyaś cen na asiddhitaḥ || pṛthak pṛthak ca sāmarthye dvayor asiddhitaḥ || sambandhe pratipakṣasya tyāgaasiddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi asiddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi asiddhī iti cet. na, dharma-viruddhānām api asiddhe ’pi sādhyatā || sarvasya ca a’siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-doṣa-kṛd ’siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-bādhakam asiddhe dharmi-svabhāve ’bhihitayor hetu-pratijñā asiddhe dharmiṇi sādhana-a-sambhavāt, yathā asiddhe bhāva-dharmo ’sti vyabhicāry-ubhayaasiddhe bhāva-dharmo ’sti vyabhicāry ubhayaasiddher a-gamakatvam. yā apy asiddhi-yojanā asiddher a-grāhyatvam. samarthā vyaktayo vijñāne asiddheḥ. a-virodhinā ca saha sambhava-a-virodhād asiddheḥ. a-viśeṣaḥ pratyabhijñānāt siddha iti asiddher a-vyatirekaḥ. a-pradarśita-vyatireko asiddheḥ, a-vyavadhāna-abhāvāt kāraka-atiśayaasiddheḥ, a-vyāpakasya vā nivṛttau nivṛtty’siddheḥ. a-śakya-niṣedhatām asya darśayann evam asiddheḥ. ata eva anvaya-vyatirekayoḥ sandehād asiddheḥ. ata eva sad api sāmānyaṃ na arthaḥ. asiddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc asiddheḥ. atha vā sādhyate tena pareṣām a-pratīto asiddher an-āśvāsaḥ. veda-vat tad-vyākhyānam apy asiddheḥ. an-uddiṣṭa-viṣayaṃ punaḥ sādhya-abhāve asiddheḥ, anya-upalambha-kāle tu siddha ity asiddheḥ, anyatra apy a-virodhasya dur-anvayatvāt. asiddher anvaya-vidhāna-ayogāt. tad eva ca naḥ asiddher anvaya-smṛtiḥ. tasmād dṛṣṭāntena ayam asiddher abhāva-vyavahāra-asiddhi-prasaṅgāt. tasya asiddheḥ. artha-antarasya ca a-kāraṇasya nivṛttau asiddher artha-antarasya tad-bhāva-a-pratibaddhaasiddher iti. tri-rūpa-liṅga-ākhyānaṃ parārtham asiddheḥ. indriya-ādīnāṃ tu vijñāna-kāryasya asiddheḥ. upalambha-anupalambhābhyāṃ hi tayoḥ asiddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattāasiddheḥ. eka-niṣedhena anya-abhāva-sādhane asiddheḥ. ekasya niṣedhena anya-abhāva-sādhane asiddheḥ. etena ātma-para-upagama-ādayaḥ puruṣaasiddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra api asiddheḥ. etena sarva-jñāna-pratiṣedha-ādayo ’pi asiddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam asiddheḥ. kriyā-sādhanayor viṣaya-nānātvaasiddheś ca. a-gatyā ca idam āgama-lakṣaṇam iṣṭam. asiddheś ca. tac ca tasya liṅgaṃ bhavati yasya asiddheś ca, tatra apy atīndriyatvena sādhanaasiddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇaasiddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhāasiddher jñāpakatvasya dharmy-asiddhaḥ svaasiddhes taj-jñāne ’numānād anveti iti cet, jitaṃ asiddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy asiddheḥ. tata eva sapakṣa eva asti, a-sapakṣa asiddhes tattva-anyatvaṃ padārtheṣu sāṃvṛteṣu asiddheḥ. tatra upalabdhi-lakṣaṇa-prāptiḥ asiddhes tatra prāṇa-ādīnām api. artha-antarād aasiddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-kṛtaasiddheḥ. tathā hy agninā kāṣṭhaṃ daṇḍena ghaṭa asiddheḥ, tan-nivṛttau kvacin nivṛttāv api prāṇa’siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇa-

asiddheḥ NB_03101 NB_03102 V3_04704 V2_06211 V2_09408 NB_03104 VN_01013 V3_11105 V1_04111 SV_15426 VN_04908 V3_11903 NB_03029 V2_08405 SV_01605 V2_09903 VN_00301 SV_16218 V3_00603 SV_01305 V2_09601 V3_11803 SV_00609 SV_12506 V2_10105 SV_11322 V2_09812 SV_01524 V1_00307 VN_00418 SV_16308 NB_02046 V3_00802 SV_11907 SV_01225 V2_09509 V1_02510 V1_03108 V3_12210 V1_03212 V3_09906 SV_04327 SV_13721 V3_00708 V3_09804 NB_03066 NB_03093 V3_11503 NB_03065 PV_02018 V3_09702 V3_10605 PV_03539 PV_02019 V3_09703 V3_09201 V3_09409 SV_01304 V2_09601 V3_11207 V3_09110 SV_11804 SV_15428 PV_03103 HB_02814

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an-ātmakatvena vā prasiddhe prāṇa-āder an-ātmakāc ca sarvasmād vyāvṛttatvena eva. pakṣa-dharme ’pi tarhi sandeha-anyataraanyeṣāṃ hetu-phala-bhāva-abhāva-virodhatathābhāve ’pi tayor a-pratibandhād vyāptyna tatra anveti. eka-ātmany apy vyabhicārāt, na sarva-pratyakṣa-nivṛttir vacana-a-darśanāt tad-anumāne vyatireka-niṣṭhāṃ pratīkṣamāṇaḥ, eka-asiddhau sarva-nirasanā na ātma-upasthāpanāḥ, tatra bhāvatad vākyaṃ hīnaṃ sādhana-abhāve sādhyana sidhyati ity uktam. darśane ’pi vyatirekaasati tasmin sādhya-abhāve hetv-abhāvasya kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-nimitta-abhāvāt, bādhaka-abhāvād bhrānty-nimitta-abhāvāt, bādhaka-abhāvād bhrāntyyaugapadya-ayogasya eva a-sāmarthyena vyāptyunnetum, a-saṅkīrṇasya liṅga-viśeṣasya evaṃ kartum, caitanyena anayor virodhaabhāva-asiddhau ghaṭa-ādīnāṃ nairātmyaabhāva-asiddhau ghaṭa-ādīnāṃ nairātmya-abhāvena an-upayogino ’bhāvasya vyāptyca veditavyā, anyeṣām abhāva-virodhaapi vyāptir na sidhyati. sarvasya tathābhāvaanyathā a-pratibaddha-nivṛttyā anya-nivṛtty-atiśayatvāt. tatra apy atiprasaṅgād upakāra-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-a-dṛṣṭeḥ, a-dṛṣṭena ca bādhya-bādhaka-bhāva’rtha-siddhiḥ, teṣāṃ tatra pratibandhabhāve tad-bhāva-niyama-abhāvād ārabdha-arthaca tan-nimittam eva kasyāścid siddher anyeṣāṃ virodha-kārya-kāraṇa-bhāvayatra tad-icchā tatra vastu-bhāva iti vyāptytu syād iti cet. na, tasya eva tābhyāṃ śleṣaa-pratibaddhasya tad-abhāve sarvatra abhāvaa-pratibaddhasya tad-abhāve sarvatra-abhāvaprāptaḥ, tad-bhogasya a-pratyakṣatvād -tattvasya tad-a-viśeṣe tasyā api viśeṣaprāṇa-ādīnām ukta-lakṣaṇasya virodhasya a-vyavadhāna-abhāvāt kāraka-atiśayaprasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bhedaan-upādhitvam, na a-niṣpannasya svarūpaa-bheda-sādhane samartham. tat-svabhāvavastu-rūpayoḥ pratyāsatti-viprakarṣayor sādhyasya dharmiṇaḥ sva-sādhane sādhanatvatathā ekasya rūpasya a-sapakṣe ’sattvasya kaścid viśeṣa iti. dvayo rūpayor ekasya iti viruddhaḥ. ca-śabdo dvayor ekasya iti. tad-āpāta-deśa-vibhrame. dharmy’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-bādhakam ’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-doṣa-kṛd iti tad-āpāta-deśa-vibhrame. dharmysyān na vyakter vyaktam icchataḥ | vyaktyasiddhāv apy ākāśa-āśraya-vad dhvaneḥ || asiddhāv apy ākāśa-āśraya-vad dhvaneḥ ||75|| ca hetvābhāso bhavati. dharmi-sambandhavirodhaḥ karma-abhivyakter a-bheda-vyāpanaātma-gatiḥ syāt. adṛśya-anupalambhād abhāvaātma-gatiḥ syāt. adṛśya-anupalambhād abhāvasandehād anaikāntikaḥ. dvayor viruddho -prasiddho vyabhicāra-bhāk | dvayor viruddho indriya-siddhiḥ. na evaṃ sambandhasya. tasya tan na viparyaya-vyāptir vyatireka-saṃsiddhau sāmānyaṃ siddham eva tat | tadsa eva asati sambandhe na sidhyati. tad-

asiddhau asiddheḥ. tasmāj jīvac-charīra-sambandhī prāṇaasiddhes tābhyāṃ na vyatiricyate. na tatra anveti. asiddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. asiddheḥ. dṛśyasya darśana-abhāva-kāraṇa-aasiddheḥ. na api tena na asti iti vacanāt tathā asiddheḥ. na api sa-ātmakād an-ātmakāc ca tasya asiddheḥ, na ātma-pratyakṣa-a-viśeṣa-nivṛttir api asiddher na kārya-kāraṇatā-siddhiḥ. a-cetanā asiddheḥ. na ca upalambhānām utpatti-niṣṭhā ity asiddheḥ. na ca nairātmya-nivṛttyā ātma-siddhiḥ asiddheḥ. na pratijñā-nyūnaṃ hīnaṃ tad-abhāve asiddher na sidhyati. ghaṭa-ādayo vyatirekaasiddheḥ. na hi svabhāva-pratibandhe ’saty ekasya asiddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ asiddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād asiddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād asiddheḥ pūrvakasya api hetor a-vyāptiḥ. iha api asiddheḥ, pratyakṣayor apy an-upadiṣṭayor mantraasiddheḥ prasaṅga-viparyaya-sādhanayor aasiddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt asiddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt asiddheḥ. yadi prāṇa-ādayas tad-ātmatayā asiddheḥ. yadi viruddha-kārya-upalabdhyā apy asiddheḥ. yādṛśaṃ tu tan-nimittaṃ dṛṣṭaṃ tat asiddheḥ. yukta-upalambhasya tasya ca asiddheḥ. yogyatāyāṃ ca svato yogyatve ’rtha eva asiddheḥ, rāga-ādy-avyabhicāri-kārya-a-sambhavāt, asiddheḥ, rāga-ādy-avyabhicāri-kārya-abhāvāt, asiddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur asiddheḥ, vastutaḥ kāryasya apy upādāne tad-aasiddher viparyaye ca punaḥ siddheḥ. na ca ekaasiddheḥ. viprakṛṣṭa-viṣayā punar anupalabdhiḥ asiddher vyabhicāraḥ. etena mad-upagama-ādayo asiddheḥ, sa eva asiddho yas tau śleṣayet. tad asiddheḥ. saṃśayād a-vyatireko vyabhicāraḥ asiddheḥ saṃśayād a-vyatireko vyabhicāraḥ asiddheḥ sato ’py asad-a-viśeṣāl laiṅgikaasiddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā a asiddheḥ sandigdho nairātmyād vyatirekaḥ. ātmaasiddheḥ, sarva-kāraka-upayoge ’pi kriyāyām asiddheḥ sarvatra eṣa doṣas tulya iti cet, uktam asiddheḥ. sarvathā asat pāratantryam iti kalpanāasiddheḥ. sāmānyena vacane bhinna-viṣayatvasya asiddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpaasiddher hetu-bhāvena asiddha ucyate. na hi sa asiddhāv anaikāntiko hetvābhāsaḥ. yathā śabdasya asiddhāv aparasya ca sandehe ’naikāntikaḥ. yathā asiddhāv aparasya ca sandehe vyabhicāra-bhāg iti asiddhāv apy asiddhaḥ, yathā sarvagata ātmā iti asiddhāv apy ākāśa-āśraya-vad dhvaneḥ || asiddhāv asiddhāv apy ākāśa-āśraya-vad dhvaneḥ ||75|| asiddhāv api, yathā – sarvatra sukha-ādiasiddhāv api vyaktaṃ yadi vyaktam idaṃ jagat || asiddhāv api śabdasya siddhe vastuni sidhyati | asiddhāv api śabdasya siddhe vastuni sidhyati | asiddhāv asiddhaḥ, yathā – anityaḥ śabdaś asiddhau. kramas tu tat-kāryatvāt tasya tad-aasiddhau ghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇaasiddhau ghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇa’siddhau ca, yathā kṛtakatva’siddhau ca sandehe vyabhicāra-bhāk ||68|| asiddhau tat-kāryasya eva jñānasya abhāvāt. na hi asiddhau. tat-siddhir eva ca anvaya-siddhiḥ. asiddhau tathā asya eva hy anumānaṃ prasiddhaye || asiddhau na viṣaya-viṣayi-bhāvaḥ. anyathā

asiddhau PV_04056 V3_02203 SV_10403 V3_10609 SV_15429 VN_00308 V1_04103 V3_10607 V3_09111 V3_10606 NB_03057 V3_09103 NB_03056 NB_03109 V1_04111 V3_01109 V2_07211 SV_00617 V2_06404 V2_06207 V2_06206 SV_00604 SV_00605 PV_02154 SV_06222 PV_04155 VN_02508 SV_06401 PV_03087 V3_07305 SV_00626 V3_08209 SV_14627 V1_02913 PV_03347 SV_04504 SV_11627 PV_02066 PV_03466 PV_02032 VN_06208 PV_03347 V1_01212 SV_05320 VN_05214 SV_02315 V2_08710 PV_03452 SP_00020 PV_03116 PV_04213 SP_00009 PV_02238 SV_07810 PV_03102 PV_04243 PV_04257 PV_04219 PV_04154 PV_03328 V1_04103 V3_03711 V1_01502 HB_01612 SV_08721

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sthitiḥ || a-sambaddhasya dharmasya kim sthitiḥ ||15|| a-sambaddhasya dharmasya kim -kāryaṃ vyāpyaṃ vā nivartayati, tad-abhāvakatamasya ekasya. vyatirekasya. asiddhau. tat-siddhir eva ca anvaya-siddhiḥ. bādhyeta. anyathā tatra asya bādhakaity astaṅ-gataṃ viśvaṃ syāt. sato ’py vā asiddho hetvābhāsaḥ. tathā ekasya rūpasya vyabhicāra-bhāk ||68|| ekaikasya rūpasya evam ekasya pakṣa-dharmasya hetu-rūpasya ekasya rūpasya dharmi-sambandhasya jñāpako hi hetur yad-ātmatayā jñāpayati, tadrūpasya an-uktau sādhana-ābhāsaḥ. uktāv apy rūpāṇām ekaikasya dvayor dvayor vā rūpayor upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, ekaiti, asiddham api sādhanatvena iṣṭaṃ yathā tad vipakṣe ’-darśana-mātrād avyabhicāra-puruṣavān ayaṃ pradeśo dhūmāt. iyaṃ ca hetvayaṃ pradeśo dhūmād iti. iyaṃ ca hetv– na dhūmo ’tra an-agner iti. svabhāva– na śīta-sparśo ’tra dhūmād iti. hetvyathā na śīta-sparśo ’tra dhūmāt. hetvyathā na atra dhūmo ’n-agneḥ. svabhāva’pi dṛṣṭaḥ sāmye ’pi na aparaḥ || kṣayād na ca api śabdo dvaya-kṛd anyonya-abhāva ity samavāyi na kāraṇam | tata eva na dṛśyo nigṛhīto veditavyaḥ. tatra dṛṣṭaś ca buddhi-viplava eva. tena eva a-paramārtho tat | na astitvaṃ kena gamyeta virodhāc ced -upādānatā sādhyate. sādhyatām, kiṃ tv -anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||7|| -anapekṣatvāt sa svabhāvo ’nuvarṇitaḥ ||63|| na khalv evaṃ vināśo vastuni tad-bhāvāt. indriya-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, artheṣv apekṣyate || yasmād yathā niviṣṭo ||83|| yathā-pratīti-kathitaḥ śabda-artho nityeṣv āśraya-sāmarthyaṃ na paśyāmaḥ, yena ced vastu-dharmatā || nāśasya saty a-bādho liṅgatā || yadi jñāne ’-paricchinne jñāto sa-abhyupāyasya vedakaḥ | yaḥ pramāṇam tad upakṣepam abhyupagacchaty eva, tadā apy -ātmā pratyaye tathā | niścīyate niviṣṭo | tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty kurvantu. kiṃ ca, kāryaś ca tāsāṃ prāpto kaścid uttare samartho na pratyuccāraṇe, na yady agnir eva saḥ | atha an-agni-svabhāvo yady agnir eva saḥ | atha an-agni-svabhāvo ca tad-vastu kiñcana | tasmād artha-avabhāso kenacit samavāyinā | samavāyī tadā na kāryam atha iha kim || yasya abhāvaḥ kriyeta ghaṭe prāṇo na dṛśyate | dehe ’pi yady -vṛttimān || yady apekṣya tayor ekam anyatra cen na idānīṃ yo virajyate || tyajaty sthānād vṛttir ity atiyuktimat ||153|| yatra sa ca aindriyāt | na aneka-rūpo vācyo apy ātmā na a-nairātmyāt prasidhyati || yena -pade dahana-sthiteḥ | an-agniś ced a-dhūmo ’nuvṛtty-abhāvo ’rthāt tasya anyatra apy -sādhanam | gurutva-adhogatī syātāṃ yady sā eva prakāśate || nīla-ādi-rūpas tasya -a-prasiddhau viṣayasya apy a-prasiddhir ity āha. tataḥ sa-pratipakṣa-sambhāvanām adhyātmaṃ parisyandād īhā-vaśena udaya– ta ete kārakā iti. satyam, idam apy a-kārakatvaṃ ca iti vyāhatam etat. bhedo ’py

asiddhau na sidhyati | hetus tat-sādhanāya uktaḥ asiddhau na sidhyati | hetus tat-sādhanāya uktaḥ asiddhau nivartye ’pi saṃśayāt. katham idānīṃ asiddhau, yathā caturvidhaḥ sādhāraṇaḥ pakṣaasiddhau vā tad-vyatireka-nivṛtti-siddhāv api tadasiddhau saṃśayo dur-nivāraḥ. na ca sarvaasiddhau sattā-vyavahāra-a-yogyatvāt. tasmān na an asiddhau sandehe vā anaikāntikaḥ. katamasya asiddhau sandehe vā asiddho ’naikāntikaś ca asiddhau sandehe vā asiddho hetvābhāsaḥ. tathā asiddhau sandehe vā asiddho hetvābhāsaḥ. yathā, asiddhau sandehe vā na jñāpakaḥ, śabda-vat. asiddhau sandehe vā pratipādya-pratipādakayoḥ. asiddhau sandehe vā yathāyogam asiddha-viruddhaasiddhau sarva-asiddheḥ. na ca upalambhānām asiddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, aasiddhyā a-niścita-artham. nanu prayogaasiddhyā eva tad-viruddha-siddhiḥ prāg eva asiddhyā eva tad-viruddha-siddhiḥ prāg eva asiddhyā, yathā – na atra dhūmo ’nupalabdher iti. asiddhyā, yathā – na dhūmo ’tra an-agner iti. asiddhyā, yathā na atra dhūmo ’n-agneḥ. svabhāvaasiddhyā, yathā na atra dhūmo ’nupalabdheḥ. etena asṛk-sruto ’py anye na eka-strī-niyato madaḥ | te asau | a-rūpo rūpavattvena darśanaṃ buddhi’sāv a-dṛṣṭeḥ kārya-rūpayoḥ || tad-bādhā-anyaasāv ante ca vyavasthita iti dṛṣṭāntaḥ. sva’sāv anyathā na hi vastunaḥ | vyāvṛttir vastu asāv api || siddhaḥ kena a-saha-sthānād iti cet asāv api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ asāv api yathā-sannihitān na anyam apekṣata iti asāv api yathā-sannihitān na anyam apekṣata iti asāv api yadi vaktṛbhir evaṃ khyāpyate, na tu asāv api vastv-an-anurodhi-pratibhāso ’sāv artha-ātmā pratyaye tathā | niścīyate ’sāv asann api | sāmānādhikaraṇyaṃ ca vastuny asāv āśrayaḥ. kṛtasya karaṇa-abhāvād a-kārakasya ’sāv iti kiṃ sthiti-hetunā | yathā jala-āder ’sāv iti tat kutaḥ | jñātatvena a-paricchinnam asāv iṣṭo na tu sarvasya vedakaḥ || dūraṃ paśyatu asāv uttara-a-pratipattyā eva tat-sādhane nigraha ’sāv evam ity ātma-saṃvidaḥ || ity artha-saṃvit asau katham ||12|| yady eṣa niyamaḥ – sva’sau jananaṃ yad upakriyā ||106|| na hy anasau tāvatā nigraham arhed iti. na, uttara-viṣaya ’sau dhūmas tatra kathaṃ bhavet ||36|| dhūma-hetu ’sau dhūmas tatra kathaṃ bhavet ||59|| dhūma-hetu ’sau na anyas tasyā dhiyas tataḥ || siddhe asau na tato ’tiprasaṅgataḥ || tayor an-upakāre asau na bhāvaḥ prāg-abhāvavān | sambandha-anasau na syād yukto dehe na sambhavaḥ || bhinne asau pravartate | upakārī hy apekṣyaḥ syāt kathaṃ asau yathā ātmānaṃ vyarthā ato duḥkha-bhāvanā | asau vartate bhāvas tena sambadhyate ’pi na | tad ’sau vācyo dharmo vikalpa-jaḥ || sāmānya-āśrayaasau vyatirekasya na abhāvaṃ bhāvam icchati | ’sau sa-dhūmaś cet sa-pāvakaḥ || nāntarīyakatā asau samaḥ || a-sādhyād eva viccheda iti sādhye asau syāt tulā-natiḥ || tan nir-guṇa-kriyas asau svabhāvo ’nubhavaś ca saḥ | nīla-ādyastaṅ-gataṃ viśvaṃ syāt. sato ’py asiddhau sattāastaṅ-gamayati. tato ’numāna-viṣaye astamaya-ayogāc ca. buddhir atra vivarteta, sā ca asti – svabhāvas teṣāṃ kārya-kriyā-dharmā. tena asty a-kriyātaś cen na kuryuḥ sahakāriṇaḥ | (175ab

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-liṅga-jā ||10|| tena na anyo hetur gamako sādhyaḥ. tan na trividhād dhetor anyo gamako -bhinnasya rūpasya eka-sthitāv api vaikalyam avyabhicāra-asiddheḥ. tata eva sapakṣa eva śaṅkyeta. na ca viruddhayor ekatra sambhavo īritam | āyuḥ-kṣayād vā doṣe tu kevale na | tadvatā yojanā na asti kalpanā apy atra na ata eva asya a-saṃskāryatvāt prayoktā api na dadhi khādeti codita uṣṭram api khādet. atha na puruṣa-atiśayo nivāryaḥ syāt. tasmān na iti cet. etad uttaratra niṣetsyāmaḥ, na prakīrtayet | dṛṣṭānta-ākhyānato ’nyat kim na hi prati-deśaṃ bhāṣāṇāṃ kiñcil lakṣaṇam ’-vibhāga iti pakṣe ’yaṃ virodha uktaḥ. atha tatra pratyāsatti-nibandhana-abhāvāt. -artha-jñānaṃ tat sādhanasya ca | abhāvān na ayukta iti. kevalaṃ janayed iti. na na anyatra dṛśyate | na tasmād bhinnam -pratibhāsa-ādi-bhedāt. na tasmād bhinnam iha sā na kim | tanutvāt tejaso ’py etad sa tu tasyāṃ pratibhāsamāna ākāro na artheṣv a-pratibhāsamānaṃ grahaṇe grāhyatayā iṣṭam ubhaya-vyavacchede pramāṇa-antaraṃ bādhakam niyamāt tad eva asti iti niścāyayan na aparo vyakter api jñāna-hetutāṃ muktvā anyā kācid vetti na aparā | ālambamānasya anyasya apy ’nubhūyate || yadi buddhis tad-ākārā sā na ca tato vyatiriktaḥ kaścid a-bhinna ākāro ātmā ity atra kaścit pratijñā-virodho na ātmani snihyaṃs tadīye na virajyate || na ca virodho nāma kiñcin nigrahasthānam. na ca na iti tad-viparyāsena virodha-udbhāvanam. na a-pratiṣṭhānāt. yathā āha paraḥ – na -dharmakatvād iti, pratijñā-virodhasya na -abhidhāna-pūrvakaṃ kaścit kuryāt. na virudhyate, yathā śramaṇā garbhiṇī, na tarhy ekasya janakaṃ rūpam anyasya na a-pratibandhāt. asati rāge vacanaṃ na ca tad-anya-vyatireke sati syāt. sa ca na a-bhinnaḥ svabhāvaḥ. eka-sannidhāne ’py -pravibhāgaḥ. tad-abhāvāt phalasya api na -pravibhāgaḥ. tad-abhāvāt phalasya api na padasya vākyasya vā paurvāparyeṇa yogo na kartari iti sambaddha-sambandho ’py asya na -samāropāt, ākāra-antara-vat. sa ca tatra na -dharmasya. na sa trividhād dhetor anyatra bhedena vartate | sa eva dadhi so ’nyatra na -ayogād a-vyabhicarita-anvayaṃ sapakṣa eva vyatiriktam asti. na a-pratyakṣaṃ pramāṇam kṛtād anyatra a-pratītiḥ, na ca sambandho upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na jñāna-sambhavaḥ | atīndriya-artha-vit kaścid -abhāvāt. kuto ’gny-abhāve dhūmo na tathā yukta-upalambham an-upalabhamānā na -anupalabdhiḥ, tat tad-vyatirekeṇa na -dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo 10c) na hi dṛśyaṃ vibhāgena a-pratibhāsamānam samartho ’pekṣyaḥ syāt. na ca nityeṣv etad -upayoge hi sa eva upayuktaḥ syāt, tac ca na tādātmya-tadutpattibhyām anyo na gamakaḥ. na hy atīndriyeṣu virodha-gatir bhavati. tathā asaty agnau dhūmo na kāryam iti. hetu-rahitā tu bhāva-utpattir na syāt. kevalaṃ tu bhāva-niścaya-abhāvān na apy etad eva brūmaḥ. yo vā sambandho na

’sti, a-pratibaddha-svabhāvasya avinābhāva-niyama’sti, a-pratibaddha-svabhāvasya avinābhāva-niyamaasti. a-vikale ’pi tasminn a-bhavat tasya aasti, a-sapakṣa eva na asti iti dṛṣṭāntayor ’sti. a-sambhave ca vijātīyasya gaty-antaraasty a-sādhyatā || mṛte viṣa-ādi-saṃhārāt tadasty ataḥ || yady apy anvayi-vijñānaṃ śabdaasti. ataḥ prayoktā phalam aśnuvīta. saṃskāryasya asty atiśayaḥ kaścid yena bhedena vartate | sa asty atīndriyeṣu pramāṇa-antara-vṛttiḥ. ata eva asty atyanta-parokṣe ’rthe pramāṇa-antara-vṛttir asty atra artha-anudarśanam || viśeṣe bhinnam asti, atha ca sampradāya-vaśāt tā lokas tathā eva asty anayor vibhāgo na kaścid virodhaḥ, kevalaṃ asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ asty anuṣṭhānam iti kecit pracakṣate || jñānavān asty anyaḥ sthiti-hetuḥ. a-bhede vā sthiteḥ asty anyat sāmānyaṃ buddhy-a-bhedataḥ || tasmād asty anyat sāmānyaṃ buddhy-a-bhedataḥ ||16|| na asty anyatra apy a-tānavam || atyāsanne ca suasti. anyatra bhedād a-bhedinaḥ. sa ca a-rūpaḥ. asty anyad vā iti śakyam avasātum, ākāra-antaraasti. anyonya-vyavaccheda-rūpāṇām eka’sty apara-anubhavo vā iti niścāyayati sāmarthyāt. asty abhivyaktiḥ sāmānyasya svabhāva-atiśayasya asty avaśyam idaṃ dvayam || atha na utpadyate asty ākāra-viśeṣiṇī | sā bāhyād anyato vā iti ’sti. ākṛti-sāmānya-vādino ’pi viśeṣa-vat tasya a asty ātma-śabda-arthasya bhāva-upādānatva-niṣedhāt. asty ātmani nir-doṣe sneha-apagama-kāraṇam | asty ātmā ity atra kaścit pratijñā-virodho na asty ātmā iti tava pratijñā-padayor virodha iti asty ātmā iti pratijñā-virodho nāma pratijñāasty ātmā iti, pratijñā-hetvoḥ paraspara-viruddha asty ātmā iti vayaṃ bauddhā brūmaḥ. ke bauddhāḥ. asty ātmā iti vā, hetu-virodho ’pi yatra asti ity a-janakaḥ syāt. janakatve vā bheda-aasti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām asti ity a-pravṛtti-nivṛttikaṃ jagat syāt. tasmād asti iti. a-vaikalyāt kāraṇasya eko ’pi janakaḥ asti ity a-samānam. nanv idam apy a-niśceyam eva asti ity a-samānam. sā iyaṃ nir-apekṣatā asti ity a-sambaddha-arthatā gṛhyate, tat asti ity a-sambandhān na śabda-jñāna-hetuḥ. asti ity a-sāmānyam. sati sāmānya-grahaṇe tadasti ity atra eva niyata ucyate. tatra sādhanaasti ity an-ubhayaṃ param ||183|| atha anayoḥ asti ity anvayinam eva hetum āha. atra api katham asti ity aparaḥ. tad ayuktam, yasmāt pramāṇa’sti iti. api ca, tat-kāriṇām a-tat-kāri-bhedaasti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti asti ity abhimataṃ bhavet ||316|| yady āgamaasti ity arthād vyatireka-siddhiḥ. tathā asti ity āhuḥ. tan nimitta-upadarśanena asti iti iṣṭa-vyatireka-viparyaya-sādhanād ’sti ity uktam etat. atha punar ubhaya-dharmaṃ asti ity uktam etat, sati vā kvacid an-āśritaṃ asti ity uktam. tat kim ayam a-samartho ’pekṣyata asti ity uktam. tasmān nāntarīyakam eva kāryaṃ asti ity uktam. te ca darśanena vinā na sidhyataḥ. asti ity uktam. na ca ayaṃ pūrva-prayogād asti ity ukte ’gnir dhūme bhavaty avaśyam ity asti ity ucyate. na ca tathā sthāyī bhāvas tadasti ity ucyate. yadā punar dṛṣṭāntena na agniasti ity ucyate, sa eva abhāvaḥ. sambandhī

asti HB_02905 VN_00511 SV_06706 V1_00302 SV_01218 V2_09504 SV_08604 V3_12408 SV_14405 SV_12605 V1_04308 SV_01207 V2_09412 V3_12010 V1_02510 V3_10201 V3_12105 VN_03802 SV_05618 SV_15305 V3_00402 SV_02519 V3_11111 PV_02166 SV_15907 V3_12101 SV_09110 SV_08304 SV_08314 V1_03409 SV_01614 HB_03614 V2_09404 SV_01208 SV_07224 V3_06904 SV_10616 SV_07210 V3_07602 V3_06007 SV_01405 V2_09614 SV_10322 SV_09117 V3_04107 PV_04223 V2_05407 HB_03104 V3_12609 SV_09011 VN_03222 V3_04103 SV_08217 HB_02906 SV_01205 V2_09403 SV_09120 SV_09212 SV_03311 V3_12704 V2_09409 SV_01211 SV_01206 V2_09411 SV_00822

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-bhāvatvāt. yatra eva hi pradeśa-ādau yan na anupalabdhiḥ. an-upalabhyamānaṃ tv īdṛśaṃ na vibhāga-a-parijñānād iti. tasya apy ekam dharmiṇi ca darśanam. na ca etac chabdānām pakṣī-karaṇe hetoḥ sādhya-abhāve ’nupalambho pakṣī-karaṇe hetoḥ sādhya-abhāve ’nupalambho ) tatra na brūmo ’nyasya taj-janakaṃ rūpaṃ na a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva tad eva tad bhavati. tac ca prāg eva tad visaṃvādakānām api keṣāñcid anāditvād viṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam yadi | na asti sa khyāpyate nyāyas tadā na yadi | na asti sa khyāpyate nyāyas tadā na katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na -vat sarva-a-pratyakṣatva-prasaṅgāt. viṣayo idam iha sandigdham, tasmād idam iha na sapakṣān na nivṛttir ity a-sapakṣa eva na -a-saṃsparśe nyāyyaṃ nigrahasthānam etad yathā na bhāvānāṃ svabhāva-saṃsargo sa evaṃ bruvāṇaḥ śobheta a-darśanān na -viśeṣebhyo ’paraṃ pratipatty-aṅgam eva bhavanti. tad ekasmād api tasya bhedo so ’-samarthaḥ, na tatra śakteḥ sāmarthyam sa-lajjo vaktum īhate || a-dṛṣṭa-pūrvam -artha-vikalpānām api paramparayā prasūtir tata eva sapakṣa eva asti, a-sapakṣa eva na asan nāma. na brūmaḥ sarvatra asat, tatra na tad eva vastu taj-janakaṃ ca aparatra na ’sti. viśeṣo ’-bheda-hāneḥ. sa ca tatra apy bāhulya-virodhāt. bahuṣu ca tathāvidho na prasiddhir ucyate. kim apy asya kāraṇam na api kevalāyāḥ pratijñāyāḥ prayogo -arthaṃ vacanam. yady an-upalabhamāno ’pi na iti gamyate ||17|| yady an-upalabhamāno na sā asya svabhāva-bhūtā yogyatā prāg eva -upādānatve sādhye tathā anupalambho dharmo sādhye tathā anupalambho ’sya dharmo svarūpam eva tat tasya. tac ca nityam -dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo -pratikṣepaḥ. sa eva hi tan-niyamāt tad eva vyāvṛtter eva a-niścayāt. yo hi yatra na vyāvṛtter eva a-niścayāt. yo hi yatra na asya kathañcid abhāvaḥ sidhyet tat-phalaṃ na ’pi niṣedhaḥ. na vai sambandhasya na -ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na -bhāvo ’sato ’pi san | vastv-abhāvas tu na -bhāvo ’sato ’pi san | vastv-abhāvas tu na iti cet, katham ekaṃ paśyann anyan na pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam dadhi iti. sa ca tādṛśaḥ svabhāvo ’nyatra na hetor bādhanam. na ca ekam eva kiñcin na upalabhya-madhya-rūpaṃ pūrvāparayoḥ koṭyor nimittatvāt. bāhyaṃ tu tathābhūtaṃ dṛśyaṃ na ’nya-bhāvaḥ. tad-darśanād eva asya ghaṭo na vacanam. na vai anupalambhamānasya tāvatā na vacanam. na an-upalabhamānasya tāvatā na niṣiddho yāvad asya sambandho dharmo vā na a-vacanam. tad eva idānīṃ katham abhāvo na śabdena prabodhyata an-aśvatvam asya tarhi śaśa-sambandhi. yady evaṃ sambandho na pratibandhād vyāpty-asiddheḥ. na api tena na sādhayaty atiprasaṅgāt. na ca tena na bhavati tad-arthaṃ vacanam iti cet. na ca na yato ’sya vyāvṛttam iti bhavati. na ca na -ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam

asti ity ucyate, sa eva tena a-saṃsṛṣṭo ’nyaasti ity etāvan-mātra-nimitto ’yam asad-vyavahāraḥ, asti ity eva lokena śabdo niveśanīyaḥ, tad vā asti iti kathaṃ na pramāṇa-antaram. te tarhi ’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhāasti iti, kiṃ tarhi yad ekasya taj-janakaṃ tad asti iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi asti iti kim atra sāmarthyaṃ vahny-ādīnām. tasmāt asti iti kim apauruṣeyatvena. sati vā vedaasti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ || asti iti gamyate ||17|| yady an-upalabhamāno na asti iti gamyate ||68|| iti saṅgraha-ślokaḥ. nanu asti iti ca asya sapakṣe ’stitā ucyate, ’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tadasti iti ca su-bhāṣitam. tasmād anapekṣita-pakṣaasti iti cet, na iti sā eva nivṛtter nivṛttir asti iti tat-sambandhīni sarvāṇy eva hetvābhāsa’sti iti. tatra saṃsṛṣṭa-ākārā buddhir bhrāntir asti iti. tad ime svabhāva-deśa-kāla-viprakarṣeṇa asti iti. tad vastutaḥ siddha-lakṣaṇam asiddhaṃ ’sti iti. tasmād ekasya bhāvasya yāvanti paraasti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam asti iti tṛṇa-agre kariṇāṃ śatam | yad rūpaṃ asti iti. te (299cʼ) asti iti dṛṣṭāntayor anyatareṇa arthāpattyā asti iti deśa-kāla-dharma-niṣedha eva sarvaasti iti na aparaṃ janayet. sa hi tasya svabhāvo asti iti na eka-sthitāv api tasya apāyo ’sti. ye asti iti na tayoḥ sārūpyam. na api sthūla eko asti iti. na tv evaṃ-bhūtam iti. na evaṃ sukha’sti iti na pratijñā-doṣā vācyāḥ. etena ekaasti iti na pratīyāt, vacanād api na eva asti iti na pratyeti vacanād api na eva asti iti na vijñāna-janane tam apekṣeta. para’sti iti na sādhana-dharma-asiddhiḥ. na tu punar ’sti iti na sādhana-dharma-asiddhiḥ. na punar asti iti. na sthitir asya kenacit kriyate. tasmān ’sti iti nirloṭhitam etat pramāṇa-vārttike. atha asti iti niścāyayan na aparo ’sty apara-anubhavo asti iti niścitaḥ, sa bhavaṃs tad-abhāvaṃ kathaṃ asti iti niścitaḥ, sa bhavan kathaṃ tad-abhāvaṃ asti iti niścīyate. svabhāva-anupalambhaś ca asti iti niṣedhaḥ, kiṃ tarhi na iha ghaṭo na asti iti nyāyya eṣaḥ. asty eva upalambho dadhyasti iti paśya bāndhya-vijṛmbhitam || nivṛttir asti iti paśya bāndhya-vijṛmbhitam ||15|| asti iti pratīyāt. tasya eva kevalasya darśanād asti iti prameyo ’bhāvaḥ. na eva abhāvaḥ kaścit, asti iti. pravṛtty-abhāvād arthinaḥ. tasmāt tan asti iti bruvāṇaḥ kaścit tat-samuccaya-rūpam ekaṃ asti iti bruvāṇaḥ padārtha-vyavasthāṃ bādhate. asti iti brūmaḥ. na ca asati tasmin na asti iti bhavati. kathaṃ tasya eva liṅga-liṅgiasti iti bhavati tad-arthaṃ vacanam iti cet. na asti iti bhavati. tad-arthaṃ vacanam. yady anasti iti matir na bhavati. na ca asyāḥ kathañcid asti iti. yat punar etad artha-niṣedhe ’n-arthaka asti iti. yadā punar vyavaccheda-antara-a-nirasti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha asti iti vacanāt tathā bhavati, atiprasaṅgāt. asti iti vacanāt tathā bhavaty atiprasaṅgāt. tat asti iti vacanāt tan na asty eva yathā yadi | na asti iti vacanāt tan na asty eva yathā yadi | na asti iti. vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad-

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-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam -vṛttir vyatireka-niścayaḥ. tat-tulya eva upadeśasya ca iṣṭa-saṃvādaḥ śakya-vikalpe na kāryasya ekasya kārakaḥ | ātmā ekatra api so a-vyavadhānena – idam asti idaṃ na tan nimitta-upadarśanena anupalabdher na na dhvaniṣu. tatra dhvanibhyo bhinnam yadi ||253|| na hi kaścic chabda kvacin na tad-bhāva-niyamo ’sya kaḥ || buddher api tad viparīta-anubhava-pratiṣiddha-vṛttiṃ balād tathā ca pūrva-vad abhidheyaṃ kim apy apara-tyāga-nāntarīyakatvān na ubhaya-dharmā so ’pi siddha eva. tat kim idānīṃ jñeyam so ’pi siddha eva. tat kim idānīṃ jñeyam khyāty-abhāve ’pi tādṛśaḥ | śabda-pravṛtter khyāty-abhāve ’pi tādṛśaḥ | śabda-pravṛtter na hi kvacit | viśeṣaḥ so ’nya-dṛṣṭāv apy eva nairātmyaṃ dṛṣṭam. tad-abhāve ca na tad-darśana-anantaram a-vyavadhānena – idam yad eva idaṃ pratyakṣaṃ prativedanam. eṣāṃ pratipattau sahakāri pratiniyatam -atiśaya-an-utpattāv odana-ādy-abhinirvṛttir jagaty asminn ekasya api tad-ātmanaḥ | jagaty asminn ekasya api tad-ātmanaḥ | na asti iha śiṃśapā vṛkṣa-abhāvāt, na tadā svarūpeṇa vā prayujyate, yathā – na yathā – na asti iha dhūmo ’nupalabdheḥ, na na hīyate | samavāya-ādy-abhāve ’pi sarvatra ca uktam. anyac cet, katham anya-bhāve so -abhāvāt. anyac cet katham anya-bhāve tad -sāmarthya-pracchādana-upāyaḥ, na tu satyair ca ekasmin rāgo ’-raktasya vā gatiḥ || na bāhya-artha-vyapekṣayā || tasmād dvi-rūpam vacana-vṛttir na syāt. na hy ayaṃ sambhavo ity atra na eva kiñcid viruddham -ādi, pratijñayā hetu-virodha-udāharaṇaṃ na śrutiṃ vastu-śaktyā eva dhvanayati iti. na na dṛśyata iti pratisamādadhīta tasya apy brūmaḥ. sa ca svabhāvavatāṃ parasparam avaśyaṃ parārthair bhavitavyam iti. kṣīraṃ vā tatra na asti iti nyāyya eṣaḥ. parasparato bhedād a-vipakṣatvaṃ pakṣe -abhāvāt tu saṅketa-bhedo na syāt. tad apy tadā api tathāvidha-indriya-grāhya-abhāvo tādṛśo jñeya-ādi-śabdeṣv api yathā-darśanam ’yam anitya-śabdaḥ, kṛtakatva-ādi-vat. nanv etad asti. nanv evaṃ-vidho ’nyatra apy abhāvād a-pratipādakasya jayo ’pi na -lakṣaṇa-prāpta-svabhāvo ’nupalabdhaḥ, sa na nāma bhāvasya janma-vināśayoḥ. śaktiḥ, sā iti cet. na ca na asti iti vacanāt tan na bhavati. na ca na asti iti vacanāt tan na sva-ātmanā bhedo vyāvṛttyā ca samānatā | -sambhava-a-sambhavāv utpaśyāmaḥ. tasmān na kriyate. nanu veda-a-vedayos tattva-lakṣaṇo vā. yathā aśvo viṣāṇena. na vai vināśo na ity anupalabdhi-prayogaḥ. asaty anityatve na samudāya-śabdasya eka-vacana-virodho ’pi na -tiro-hitayor dvayor apy a-vyaktis tulyā ity śālūka-ādiḥ. tatra api tathā-abhidhāne ’py śālūka-ādiḥ, tatra api tathā-abhidhāne ’py citta-santāno dhiyaṃ dhūmo ’gnitas tataḥ || | tasmād a-doṣa iti cen na arthe ’py -niyamaḥ. api ca, yadi mṛt-piṇḍe ghaṭo paryanuyogaḥ. na atiśayas tatra sarvathā na

asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad asti iti vyatireke siddhe ’sati nāstitāasti iti vyarthā eva apauruṣeyatā. vācyaś ca ’sti iti vyarthāḥ syuḥ sahakāriṇaḥ ||164|| yady asti iti vyavasāyāt, dṛṣṭānta-asiddheś ca. tac ca asti iti vyavahāraḥ sādhyate mūḍhaṃ prati, janana asti iti śraddhā iyam atibahv idam ||256|| na hi asti iti sarve yugapad upalabhyeran sarva-deśaasti iti sā api tattve vyavasthitā | grāhyasti iti sādhayann adhyakṣa-viruddham ācarati. asti iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ asti iti. siddhānta-upagama-nibandhaneṣu vicāraasti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. asti iti so ’pi iṣṭo vyavahāra-bhāk || anyathā asti iti so ’pi iṣṭo vyavahāra-bhāk ||21|| asti iti syāt sva-dhī-gatiḥ || tasmād anumitir asti iti svayaṃ na bhavad api prāṇa-ādīnāṃ na asti idaṃ na asti iti vyavasāyāt, dṛṣṭāntaasti idaṃ vedanam, tad artha-vedanaṃ kena. asti indriya-upakāry anyad vā. tat kadācit asti indriyasya vā prabhāsvarād apavarakaṃ asti iyam api yā tv antar-upaplava-samudbhavā || asti iyam api yā tv antar-upaplava-samudbhavā ||52 asti iha dhūmo ’n-agner iti. pratiṣedhya-arthaasti iha dhūmo ’nupalabdheḥ, na asti iha śiṃśapā asti iha śiṃśapā vṛkṣa-abhāvāt, na asti iha dhūmo asty upakāritā || duḥkha-upakārān na bhaved ’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ asti. upacāra-mātraṃ tu syād ity ayam eṣāṃ asty upetaḥ, tattva-parīkṣāyāṃ phala-ādiasty eka-samudāyo ’smād anekatve ’pi pūrva-vat | asty ekaṃ yad evam anubhūyate | smaryate ca ’sty ekaḥ śabdo niṣ-paryāyaṃ nityaś ca syād asti. ekatve tu tasya tatra eva tathā kārakatvam asty eko bhāva ity-ādikam iti. na, sarvatra hetvasty etat, kiṃ tarhi kenacit prayojanena kecic asty eva āśraya-indriya-saṃyoga upakāraka iti asty eva ity anyatvam eva. na ca taj-janmaasty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid asty eva. tathā hi bheda-antara-pratikṣepa-a’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, asty eva. tasmāt sarva eva śabda-prayogaḥ asty eva tiro-dhānam. na vai paras tad anityatvam asty eva dharmas teṣām api saṅketa-balād anyathāasty eva. na hi tattva-cintāyāṃ kaścic chalaasty eva. na hi tasya tat-svabhāva-sthitāv asty eva prāg api janmano nirodhād apy ūrdhvam. asty eva yathā yadi | na asti sa khyāpyate nyāyas asty eva yathā yadi | na asti sa khyāpyate nyāyas asty eva vastu na anveti pravṛtty-ādi-prasaṅgataḥ asty eva viśeṣa iti sarvatra śaṅkayā bhavitavyam. ’sty eva viśeṣaḥ. satyam asti. na kevalaṃ tayor asty eva. sa tu na asti yo bhāvasya bhavati. asty eva sattvam utpattimattvaṃ kṛtakatvaṃ vā. asty eva. sahitānāṃ sā śaktir ekā na pratyekam asty eva sāmānyam. atha kā iyam a-vyaktiḥ. adṛśya asty eva sva-bīja-prabhavāt svabhāva-bhedaḥ, hetu asty eva sva-bīja-prabhavāt svabhāva-bhedo hetuasty eṣa viduṣāṃ vādo bāhyaṃ tv āśritya varṇyate | asty eṣa sarvadā || kasmād vā anubhave na asti ’sti, kathaṃ tad-avasthāyāṃ na paścād-vad asti, kathañcit sata eva bhāvād iti cet, yathā na

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vivekena a-nirūpaṇāt | tadvatā yojanā na api | vyavahāra-upanīteṣu vyavacchedyo tad-adhiṣṭhānāc ca phala-dā mantrāḥ. tad sattā-sādhana-pratiṣedhaḥ. kiṃ tu sa tathā iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā sādhito bhavati. bhāva-mātra-viśeṣaṇo sādhito bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’pi kenacij jñātum a-śakyatvāt. na ca pūrva-vat || saṃvedanasya tādātmye na vivādo | nityebhyo ’-vastu-sāmarthyān na hi janma anya-anapekṣaṇāt | taikṣṇya-ādīnāṃ yathā na anumāna-viṣaye ’-sambhavāt. na hi sambhavo anumāna-viṣaye ’-sambhavāt. na hi sambhavo -anapekṣaṇāt. na hy asyāṃ kaścid dṛṣṭānto syād iti. na ca atra anugāmi kiñcid rūpam | darśanaṃ nīla-nirbhāsaṃ na artho bāhyo jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho na -ayogaḥ, na tasya kvacit sāmarthyam, rūpam iti īkṣeta tad dhiyaṃ kim iti īkṣate | dhūmas tatra agniḥ, yathā mahānasa-ādau. -bhedaḥ. prabandha-vṛttau tu śarād bhāvaḥ. upaplavaḥ || na grāhya-grāhaka-ākāra-bāhyam hi na prameyatva-ādiṣv api viparyaya-prāptir asti yena bhinnās tathā pratīyeran. karma || sambandhas tena tatra eva bādhanād tu kathayadbhir jātir uktā, vyavacchedo nir-vikalpasya viśeṣa-adhigamaḥ katham || uttaraṃ jānāti iti na eva apratibhāyā viṣayo anya-apoha ucyate | ākāraḥ sa ca na arthe -āropaṇād vinā | sa eva ayam iti jñānaṃ na ||138|| yad rūpaṃ śābaleyasya bāhuleyasya na sarvadā sarvasya bhāvāt. na ca anyā gatir teṣāṃ pratipattau sahakāri pratiniyatam yathā ca na artha-antara-bhūtā kriyā sva-vacana-ātmakam | tayoḥ pramāṇaṃ yasya ’pi vastv-antareṇa a-vṛttau syāt. tac ca na kṛtā api vā | anyena vā yadi brūyād bhedo na ||49|| bhāvā yena nirūpyante tad-rūpaṃ na || bhāvā yena nirūpyante tad-rūpaṃ na yatra tu pratipattur bhrānti-nimittaṃ na yeṣāṃ tu nir-upākhyānāṃ svabhāva eva na asti sa niṣidhyate | na tathā na yathā so asti sa niṣidhyate | na tathā na yathā so kiñcid vyatiriktam a-vyatiriktaṃ vā sāmānyam virodhaḥ, na śāstreṇa. tayor yasya pramāṇam | sarvaṃ tad-artham arthāc cet tasya na -apratibhābhyām anyan nigrahasthānaṃ nyāyyam tatra dṛśyate ||42|| na yukti-bādhā yatra deśa-sannihita-svabhāvatā. na hi yo yatra na vyapadeśo niyujyate | tac ca akṣa-vyapadeśe -prāptaṃ san na upalabhyate na tat tatra vṛttiḥ kāla-paurvāparyam. yadā eko na na tu kevalāḥ. yadā punar āsām ekaṃ sahakāry kenacit kriyate. tasmān na sāmānyasya ādhāro ca a-bhinnas tad-anyeṣv iti jāti-dharmo ’py -bheda-anubandhinām arthānām anyathātvam na nityaḥ kaścid atīndriyaḥ syāt, na ca etad artheṣu sarvasya sarvadā syāt. na ca na hetu-lakṣaṇa-bhāk, na ca anyā gatir na hetu-lakṣaṇa-bhāk, na ca anyā gatir a-tad-vedini. yatra api viveka-pratipattir | (158b) na hy anityaṃ karma sarvadā anyat kiñcid yathā-varṇita-lakṣaṇaṃ dravyam tasya tad-ātmatā || na anyo ’nubhāvyas tena idaṃ yathoktaṃ nigrahasthāna-lakṣaṇaṃ na

asti kalpanā apy atra na asty ataḥ || yady apy ’sti kaścana ||123|| śabdaṃ hi prayuñjānaḥ sarvo asti kaścid atiśayavān iti tat-pratikṣepaasti kaścid iti kañcana asya bhedam a-parāmṛśan asti kaścid iti kañcana asya bhedam a-parāmṛśan ’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭaasti kaścid viśeṣaḥ. sarva-śabdā hi sarva-artha’sti kasyacit | tasya artha-rūpatā asiddhā sā api asti kasyacit ||285|| yady a-kṛtakaḥ śabdo na asti kāraṇaṃ kaṇṭaka-ādiṣu || tathā a-kāraṇam ’sti kārya-svabhāvayor ukta-lakṣaṇayor ’sti kārya-svabhāvayor ukta-lakṣaṇayor ’sti. kiṃ na nir-upākhyaṃ vyoma-kusuma-ādi asti. kevalaṃ tad-arthatayā te bhāvā a-tad’sti kevalaḥ || kasyacit kiñcid eva antarasti ghaṭa iti, tata eva abhāva-upalambhāt, tac ca asti ca a-kṣaṇike sa iti pravartamānam aasti ca anubhavas tasyāḥ so ’-vikalpaḥ kathaṃ asti ca iha dhūma iti. iha api siddha eva kāryaasti ca gomaya-itara-janmanoḥ svabhāva-bhedo rūpa asti ca lakṣaṇam | ato lakṣaṇa-śūnyatvān niḥasti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā asti cet. vyaktibhya eva tarhi sa pratyayo ’stu. asti ced asat | hetoḥ sarvasya cintyatvāt sva’sti ced asya nanv etāvat prayojanam | śabdānām asti cen nir-vikalpaṃ ca kiñcit tat-tulya-hetukam ’sti. jñāte ’pi viṣaye punar uttara-ajñānam ’sti taṃ vadann artha-bhāk katham || śabdasya asti tac ca akṣa-je kutaḥ || na ca artha-jñānaasti tat | a-tat-kārya-parāvṛttir dvayor api ca asti. tat kathaṃ varṇa-paurvāparyaṃ vākyaṃ yad asti. tat kadācit kasyacid bhavati iti tat-kṛtam asti tat-samavāyo vā tat pratyāyayiṣyāmaḥ. tena asti tat syād anyasya bādhakam || pratijñām asti. tataḥ pratipattu-kāmasya asiddhir ity uktam. asti tato ’paraḥ ||63|| etāvantam eva ca bhedaṃ asti tattvataḥ | yasmād ekam anekaṃ ca rūpaṃ asti tattvataḥ | yasmād ekam anekaṃ vā rūpaṃ asti tatra eva asya tad-darśana-a-viśeṣe ’pi asti tatra kathaṃ svabhāva-bheda-viṣayāḥ śabdāḥ. ’sti tathā api na niṣidhyate || tasmād āśritya ’sti tathā api na niṣidhyate ||19|| tasmād asti. tathābhāva-kalpanayā tu tad-anya-bhedaḥ asti, tad aparasya bādhakaṃ bhavati. anyathā asti tad-ābhatā || artha-āśrayeṇa udbhavatas tadasti tad-ubhaya-vacanena eva sarvam uktam iti. tad asti tad-grāhyaṃ laukikaṃ yadi | gṛhyate vātaasti tad-deśam ātmanā vyāpnoti iti svabhāva-hetu’sti tad-dharmaś ca niyojyatām || tato liṅgaasti. tad yathā – kvacid a-vidyamāno ghaṭaḥ. na asti tadā anyasya bhāvāt. tad api nityeṣu na asti, tadā tat-sahitā gṛhyanta iti. tad ekaṃ ’sti. tan na ādheyatā asya vṛttiḥ. atha punaḥ asti. tan niyata-abhyupagamaṃ niyata-codanaṃ jāty asti. tayor jāti-bheda iti cet. sa khalv ākṛtiasti. tasmād artha-sāmarthya-anapekṣāḥ samāropita asti tasmān na śabdāḥ sthita-svabhāvā iti. api ca, asti. tasmān na sattā sādhyate. sādhanatve punar asti. tasmān na sattā sādhyate. sādhanatve punar asti, tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ asti. tasya ca pratyayasya karma-nimittatve asti tasya tādṛśasya anupalambhāt. eka-vacanam asti tasya na anubhavo ’paraḥ | tasya api tulyaasti tasya nigrahasthānatvam ayuktam iti na uktam

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saṅketas tat-prakāśanaḥ | apauruṣeye sā na saṅketas tat-prakāśanaḥ | apauruṣeye sā na ata eva na anyo ’nubhāvyo buddhyā na tad ity api | prāptaṃ kā saṃvid anyā -bhedaḥ, bhede vā pūrva-vat prasaṅgād iti. tathā hi na anya-guṇa-doṣa-niścaye liṅgam -hetutvaṃ gotva-ādiṣu pradīpa-āder apy -niścaya iti cet, vyāhatam etat – tac ca na asati pratibandhe ’nvaya-vyatireka-niścayo asati pratibandhe ’nvaya-vyatireka-niścayo bhaven na saḥ || mano ’-vyutpanna-saṅketam sannidhau || na ca a-sannihita-arthā na asti viraktaṃ ceto devatā-viśeṣo vā, na na asti viraktaṃ ceto devatā-viśeṣo vā, na | dravya-lakṣaṇa-yukto ’nyaḥ saṃyoge ’rtho asaty agnau na bhavaty eva dhūmaḥ, atra ca kāryasya api tad-bhāva eva bhāvaḥ. tac ca a-pratyakṣaṃ pramāṇam anumānād vyatiriktam || vidhānaṃ pratiṣedhaṃ ca muktvā śābdo ||16|| vidhānaṃ pratiṣedhaṃ ca muktvā śabdo -āśrayā ṣaṣṭhī na syāt. na hi tatra sāmānyam matam || sarva-sāmānya-hetutvād akṣāṇām idānīṃ na evam ity uktau na anena sambandho bhidyata eva iti na ekaṃ bhedānāṃ kāryam tattva-lakṣaṇo ’sty eva viśeṣaḥ. satyam hi kārya-kāraṇa-bhāvād anyo vastu-sambandho -sāmarthya-upadhānāj jñāna-utpādana-śaktir anayor eka-ākāra-anupalambhe ’nya-upalambho yad ekasya janakaṃ rūpam anyasya tan na pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy na hi rūpa-antarasya sattve rūpa-antaram grāhya-lakṣaṇam | a-grāhyaṃ na hi tejo apy a-gocarāḥ | sādhya-sādhana-cintā a-prāpteḥ. nanu viparyaya-prāptir api na eva udāharaṇam, yatra a-vīta-rāgatvaṃ na ca tasya liṅgaṃ bhavati yasya yena anvayo tad-rūpasya ca prāg asattvāt, kathaṃ ghaṭo yat tu varṇyate | pramāṇa-ābhaṃ yathārthā anyathātvam, na punar nityeṣu śabdeṣv etad -bhedas tu saṅketa-bhedāt. na vācya-bhedo -pratidvandvinaḥ prāmāṇyād a-doṣa iti cet, virodhād iti sāmānyena api na sambhavati. api ca, sambandhinām anityatvān na sambandhe vidyate | sparśasya rūpa-hetutvād darśane na ca tatra tan-nibandhanaḥ kaścit svabhāvo anyo ’pi iti bhedasya a-sāmānya-doṣo ’pi na ’pi kārya-kṛt kaiścid eva vijñāta ity arthakriyā-upayogo ’n-upayogaś ca ity-ādi. yogo yuktaḥ. prāk sa na ca tatra āsīd -śaktimat | kim āsīt tasya yan na an-anvayiṣv api śabda-pratyaya-anuvṛttir -grāhikayā api tāvad a-budhaṃ bodhayed ity -jñāna-utpādana-yogyatā-pratilambha-lakṣaṇo tat-prabhedanam ||37|| saṃyogya-ādiṣu yeṣv arthaṃ tat-prabhedanam || saṃyogy-ādiṣu yeṣv viśeṣe ’ṃśa-vivarjite | yad viśeṣa-avasāye na ca anumāna-viṣaye pratyakṣa-ādi-bādhā nanv anyad api śābda-upamāna-ādikaṃ pramāṇam yuktā pramāṇatā || nityaṃ pramāṇaṃ na eva ’pi na indriyāṇāṃ mano mateḥ | upaghāto iṣṭā. abhāva-pratiṣedho hi bhāvo ’saty apy | tasmāt prakṛti-bhinnānāṃ sambandho na | tasmāt sarvasya bhāvasya sambandho na indāv iva a-dvaye | saṃvitti-niyamo na bādhanam, iha pratijñayā hetor ity

asti tasya sā eka-arthatā kutaḥ ||327|| vivakṣayā asti tasya sā eka-arthatā kutaḥ ||48|| svabhāvaasti tasyā na anubhavo ’paraḥ | grāhya-grāhakaasti tādrūpyād iti cen matam || prāptaṃ asti tāvat kiñcid eka-svabhāvatve ’py anekaasti. te hi ceto-dharmatvena atīndriyatvāt svaasti. tejaḥ-saṃskāra-apekṣiṇaḥ cakṣuṣo ’rthaasti tena ca pratipattir iti. nivṛtter vā asya ’sti. tena tam eva darśayan niścayam āha – ’sti. tena tam eva darśayan niścayam āha. tatra asti tena sa cen mataḥ | evam indriya-je ’pi syāc asti daśā kācid ato dhiyaḥ | utsanna-mūlā smṛtir asti dāna-hiṃsā-ādi-virati-cetanānām abhyudayaasti dāna-hiṃsā-virati-cetanānām abhyudaya-hetutā ’sti dṛṣṭi-bhāk || adṛśyasya a-viśiṣṭasya asti dhūma iti kārya-hetoḥ prayogaḥ. sādharmyeṇa asti dhūme. tasmāt kāryaṃ dhūma ity anvayena asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. ’sti na aparaḥ | vyavahāraḥ sa ca asatsu na iti ’sti na aparaḥ | vyavahāraḥ sa ca asatsu na iti asti na api vibhutva-ādayo guṇās tathā ucyante, asti na īdṛśam | tad-bhede ’pi hy a-tad-rūpasya ’sti, na etad dharmā vā iti pratītiḥ. tathā ca asti. na eṣa doṣaḥ, yasmād eka-pratyavamarśasya asti. na kevalaṃ tayor eva. kiṃ tarhi ḍiṇḍika’sti. na ca anayoḥ kārya-kāraṇa-bhāvaḥ, svayam aasti. na ca avaśyam eṣāṃ kārya-upalambho yena ’sti. na ca etat svabhāva-viveke yuktam, asti. na ca tāvatā a-janakāḥ. apy a-bhedo ’pi asti, na ca te na santy eva. tatra api sati asti. na ca rūpa-pratibhāsa-bhede vastv-a-bhedo ’sti na ca saukṣmya-ādy-an-aṃśake || grāhyatāasti na teṣv artheṣu kācana || puṃsām abhiprāyaasti. na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ asti na sa vaktā, yathā upala-khaṇḍa iti. yady ’sti. na hy evaṃ śakyaṃ darśayituṃ yatra anya’sti. na hi rūpa-antarasya sattve rūpa-antaram asti na hi śeṣavato gatiḥ ||311|| yat tu buddhiasti. nanv evaṃ-vidho ’nyatra apy asty eva ’sti. nanu ca vācya-viśeṣa-abhāvāt saṅketa-bhedo asti nāma īdṛśasya viniścaye sambhavo na asya asti nāma īdṛśasya sambhavaḥ – devadatta’sti nityatā | (231ab) para-āśrayo hi sambandho ’sti nimittatā || nityānāṃ pratiṣedhena na īśvara ’sti paraspara-virodhinor yugapad ekatra samāveśa asti. pariśiṣṭa-abhāvas tu prāg eva uktaḥ. api ca, asti parokṣa-artha-darśī puruṣaḥ. na hy ayam asti paryāyo ’vasthā śaktir iti tena a-virodha asti paścāt (152ʼabʼ) na ca tatra utpanno na asti paścād yena na sandhimat || na sa kaścit asti. pācakaḥ pāṭhaka iti. na hi teṣv anyad ekam asti pauruṣeyānāṃ śabdānām artha-gatāv upāyaḥ. ’sti pratibandha indriya-yogyatā-utpatti-lakṣaṇo asti pratibandho na tādṛśaḥ | na te hetava ity asti pratibandho na tādṛśam | na te hetava ity ’sti pratyayaḥ sa pratīyate ||58|| yady apy aṃśaasti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a asti. pramāṇasya sato ’tra eva antar-bhāvāt asti prāmāṇyād vastu-sad-gateḥ | jñeya-anityatayā ’sti bhaṅge ’syās teṣāṃ bhaṅgaś ca dṛśyate || asti, bhāva-pratiṣedhas tu na sambhavati ity aasti bhāvataḥ || para-apekṣā hi sambandhaḥ so asti bhāvataḥ || rūpa-śleṣo hi sambandho dvitve asti bhinnayor nīla-pītayoḥ || na artho ’asti bheda iti cet, artha-virodhe hi hetu-

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etat, na bhāvānāṃ kaścit svabhāva-anvayo -niyamaḥ phale | na anitye rūpa-bhedo -gocaraḥ || anumānaṃ ca jāty-ādau vastuno na api. na hi tatra anyad eva kiñcit sāmānyam anityāḥ sādhyante. na hy ayaṃ sambhavo kṣaṇikā yeṣāṃ prāk paścāt pṛthag-bhāvo na sambandha-upadarśana-kāle pakṣa-ādi-vikalpo -ādi-padeṣu katham, na hy a-jñeyaṃ kiñcid na hi sa-ātmaka-nir-ātmakābhyām anyo rāśir na hi sa-ātmaka-an-ātmakābhyām anyo rāśir svabhāvaṃ vyanakti na anyam iti na niyamo a-prādhānye ’py anvayasya vyatireka-vyāptāv nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho na punar vastu-bhūtaṃ kiñcit sāmānyaṃ nāma ||162|| ity antara-ślokaḥ. na nivṛttiṃ vihāya sa-apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo na sa-apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo na bheda-a-viśeṣāt sarvo janakaḥ syāt. na etad sannihita-artha-niścaya-lakṣaṇatvāt. na etad tan na vyavahāra-kāla-abhāva-doṣaḥ. na etad pratibhāti. na punar ekaṃ vastu tatra dṛśyam na vastu-vaśāt. tāvad dhi sa bhāvo ’sya na apy asti iti na eka-sthitāv api tasya apāyo param ||183|| atha anayoḥ kaścid atiśayo pāṭhaka iti. na hi teṣv anyad ekam a-bhinnam hi tasya svabhāvo janakaḥ. na hi so ’nyasya atha kiṃ na eva sa tādṛśaḥ puruṣo na vai vināśo na asty eva. sa tu na api keṣāñcit satāṃ vā sa eva svabhāvo na api keṣāñcit satāṃ vā sa eva svabhāvo na sadā | siṃhe māṇavake ca iti ghoṣaṇā apy tat-pratibandhe sati bhavati, anyathā na eva vastu-lābhasya ca āśrayaḥ ||80|| yatra svayaṃ kathañcid anusmarato na bhavati. -upanītaś ca na eva kaścij jñeya-ādi-śabdo na hy anupalambhād anyo vyavaccheda-hetur tādavasthyaṃ ca tattvam. tad avarugṇe ’rthaḥ svabhāva-viśeṣo vā, yathā na ’rthaḥ svabhāva-viśeṣo vā, yathā – na bādhanam | viruddha-aikāntike na atra tadvad vedanam | dṛṣṭaṃ saṃvedyamānaṃ tat tayor na syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’nyas tu pauruṣeya iti dur-avasānam. a-bhinna-svabhāvasya artha-antare viśeṣo abhāvayoḥ sambandho yena asya sādhanaṃ syāt. uttara-ajñānāt tan na pratipadyeta ity asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py ’yaṃ sambandha-abhāvo vācya ity upālambhaḥ. vaiphalyāt. api ca, na asiddhe bhāva-dharmo vaiphalyāt. api ca, na asiddhe bhāva-dharmo pratibhāsanāt. na vai kiñcit sāmānyaṃ nāma jalpa-saṃsargiṇaḥ kutaḥ | na akṣa-grāhye iti vacanāt tan na asty eva yathā yadi | na iti vacanāt tan na asty eva yathā yadi | na kvacid aparaṃ kiñcin nibandhanam kartuṃ śakyate na anyatra iti na uparodho deśa-sannihita-svabhāvatā. na hi yo yatra na praty anvayinaḥ, avyabhicārī vā hetur svabhāvo janakaḥ. na hi so ’nyasya asti. yo gataḥ || deśa-kāla-niṣedhaś ced yathā gataḥ ||18|| deśa-kāla-niṣedhaś ced yathā kathañcit sata eva bhāvād iti cet, yathā na upalabhyate. tat tasya kāryam. tac ca dhūme tat tasya kāryam. tac ca dhūme ’py | viṣaya-grahaṇaṃ dharmo vijñānasya yathā

’sti, bheda-lakṣaṇam eva tu sāmānyam. atha ca ’sti bhedakānām abhāvataḥ ||282|| na vai pratigho asti bhedini | sarvatra vyapadeśo hi daṇḍy-āder asti yat tathā pratīyeta. sattve vā sad-artha’sti yat te jñāna-janana-svabhāvāḥ punar a-naṣṭā asti, yato ’nantaraṃ kārya-utpattiḥ, tatra eka’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva asti yato bhedaḥ syāt, tato bhedena viṣayī-karaṇa asti yatra ayaṃ prāṇa-ādir vartate. ātmano vṛttiasti, yatra prāṇa-ādir varteta, ātma-vṛtti’sti. yatra svātantryam icchāyā niyamo nāma tatra asti, yathā – anityaḥ prayatnānantarīyakatvād ’sti, yathā – parārthāś cakṣur-ādayaḥ asti, yathā iyaṃ buddhiḥ pratibhāti, yasmād asti yadi bhāva-anvayo ’paraḥ | ekasya kāryam asti yas tad-utpādanaḥ śāli-bījasya iti tatasti yas tad-utpādanaḥ śāli-bījasya iti tatasti. yasmāt tena ātmanā hi bhede ’pi hetuḥ asti, yasmād a-vidyamāna-a-bhede ’pi tad-akṣa-aasti. yasmād api pravarteta pumān vijñāya asti. yasya darśana-a-darśanābhyāṃ bhinna-darśane asti yāvad atra a-pratipattiḥ. satā api te na tad ’sti. ye viśeṣās teṣāṃ saha-sthiti-niyama-abhāvāt ’sti yena ayaṃ tathā coditaḥ kṣīra-vikāra eva asti yena bhinnās tathā pratīyeran. karma asti asti. yo ’sti sa na janako vyatirekasya niḥ’sti yo nir-doṣaḥ. sarveṣāṃ sa-vipakṣatvān asti yo bhāvasya bhavati. bhāva eva tu kṣaṇaasti yo vinaśvaraḥ. tat-svabhāva-apekṣatvān na asti yo vinaśvaraḥ. tasmāt tat-svabhāvaasti laukikī || yatra rūḍhyā asad-artho ’pi asti, vastu-utpatter a-bhrāntir iti cet, na, aasti vastu-sambandho yathokta-anumitau yathā | na asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit ’sti, vākya-gatasya padasya artha-cintanāt. kva asti, vidhi-pratiṣedhābhyāṃ vyavacchede sarvadā ’sti, vināśāt tiro-dhānād vā iti na atra nirasti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna asti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna asti virodhitā || a-bādhya-bādhakatve ’pi tayoḥ asti vivekitā || tasmād arthasya dur-vāraṃ jñāna’sti viśeṣaḥ pratyakṣasya, ya ekānta-sādhanatvaṃ asti viśeṣaḥ pramāṇa-saṃvāda iti cet. etad ’sti. viśeṣo ’-bheda-hāneḥ. sa ca tatra apy asti asti viṣaya-viṣayi-bhāvaḥ śabda-artha-vat asti viṣayo ’pratibhāyā iti cet, evaṃ tarhy asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇaasti viṣāṇināṃ viṣāṇa-svabhāva-bhedaḥ, na tadvat ’sti vyabhicāry-ubhaya-āśrayaḥ | dharmo viruddho ’sti vyabhicāry ubhaya-āśrayaḥ | dharmo viruddho asti. śabda-āśrayā buddhir anādi-vāsanā’sti śabdānāṃ yojanā iti vivecitam || vicchinnaṃ asti sa khyāpyate nyāyas tadā na asti iti gamyate asti sa khyāpyate nyāyas tadā na asti iti gamyate asti. sa ca anena a-sakṛd ācarita-pūrva iti na ’sti. sa ca puruṣaiḥ sva-icchayā kriyamāṇas tam asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstra’sti sa na janako vyatirekasya niḥ-svabhāvatvāt. asti sa niṣidhyate | na tathā na yathā so ’sti asti sa niṣidhyate | na tathā na yathā so ’sti asti, sa prakāras tatra asan kathaṃ jāyeta. na ca ’sti. sa bhavaṃs tad-abhāve tu hetumattāṃ asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ asti saḥ || gṛhyate so ’sya janako vidyamāna-

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vyavahārāya sa smṛtaḥ | tadā svalakṣaṇaṃ na ādyasya sambhavaḥ || tad dhetus tādṛśo na asty eṣa sarvadā || kasmād vā anubhave na evam a-pramāṇam atha iha kim | na hy ekaṃ na sadṛśa-ātmanaḥ || na hi go-pratyayasya ||107|| na eva tāsv a-bhinnaḥ pratibhāso na sidhyati iti vakṣyāmaḥ. sarvathā na tasmād anya-bhāvo na sādhanam abhāvasya. -jā matiḥ | na viśeṣeṣu śabdānāṃ pravṛttāv yadi | na hy atyanta-parokṣeṣu pramāṇasya -svabhāva-upasaṃhāra-sambhavāt. na hy kāraka-anupalambhas tu pramāṇam eva. na hy sā. asattāyām api iyaṃ pramāṇam eva. na hy jātā na ca atra kaścin niyāmakaḥ svabhāvasya na ca atra kaścin niyāmakaḥ svabhāvasya matā sā cet saṃvṛtyā astu yathā tathā || sā saṃspṛśyeta. tat-paryudāsena. tac ca na jñānaṃ nivarteta. na ca evaṃ-bhūtaṃ kiñcid ||175|| atha api syān na eva kaścid a-kārako eva tad-abhyupagame sa yatra eva lokaḥ kāryatāṃ prajñāpayati. sā varṇeṣv apy tathābhūtānāṃ kvacid arthe ’-bhinnā śaktir bhedavatī yato ’yaṃ pratīti-bhedaḥ. satyam ’pi tad-akṣa-a-gocaratvataḥ | spṛśato ’py ca kāraṇa-a-bhede kārya-bhedo yuktaḥ. tasmād na anumānam, an-anvayāt. na hy atra dṛṣṭānto -dharmaḥ syāt, na punaḥ kutaścid asata ity tathā tat-pratipādikā | na śrutiḥ kalpanā vā citra-ābhāḥ kādācitkasya gocaraḥ || yady apy sukha-ādaya iti cet, na, tvat-pakṣe ’py atra mūkatā ||17|| satāṃ ca na niṣedho prāptā atra mūkatā || satāṃ ca na niṣedho -vedo dveṣa īdṛśaḥ || na vairāgyaṃ tadā apy -hetv-abhidhānayoḥ | na arthe tena tayor na -hetv-abhidhānayoḥ | na arthe tena tayor na sa tena svabhāvena tato ’-bhinnaḥ syād ity -mūḍhatvaṃ gamyata iti kiṃ punar-uccāritena. a-pāvakaḥ || tathā anyā na upalabhyeṣu na samaḥ || a-sādhyād eva viccheda iti sādhye a-sapakṣa eva na asti iti ca asya sapakṣe paryudāso vidhānataḥ || tatra upalabhyeṣv dharmasya svabhāva-uktyā parasya tat | na hy asya avadhāraṇasya phalaṃ yadi na vipakṣe api prathama-pakṣe pratyuktam. api ca, sāmānyam aindriyakaṃ nityaṃ śabdo ’py evam nityam aindriyakam ity ukte śabdo ’py evam hetvābhāsān ativartate. ubhayathā api doṣo parājaya-adhikaraṇaṃ vācyam. tathā api tathāvidhe ’-viśiṣṭa iti so ’pi tathā saptamī tasmād utpādād iti ca ucyate || tasmāc chabda-antareṣu tādṛkṣu tādṛśy eva -vācakaḥ | śabda-antareṣu tādṛkṣu tādṛśy eva abhūto nāma. tasmān na anyo ’nyasya vināśo asti cet. vyaktibhya eva tarhi sa pratyayo pūrva-vad bhavet | cittāc cet tata eva śabdaḥ prayujyate. tadvad-doṣasya sāmyāc ced eva. tat kim idānīṃ jñeyam asti iti siddhir eva. tat kim idānīṃ jñeyam asti iti siddhir -pratibhāsa-viṣayatve ca sarvaṃ tathā eva iti cet. tat kim idānīṃ vidhi-viṣayo iti cet, tat kim idānīṃ vidhi-viṣayo -bhedād anyatra eka-vacanam iti cet. iha apy iti sa eva ca tathā-pratipādyamāna āśrayo iti sarveṣāṃ keṣāñcid vā a-kriyā-abhiniveśo -arthasya śāstrasya upagamād anyatra apy

asti saṅketas tena tatra na ||92 || na hi śabdā a asti sati vā anekatā dhruvam | prāṇānāṃ bhinnaasti sati sattā-nibandhane | api ca idaṃ yad asti satya-arthaṃ puruṣe bahu-bhāṣiṇi ||335|| asti samāna-ātma-bhuvaḥ kvacit | tāratamyaṃ ’sti samānā iti grahāt. na hy ekasmin pratibhāse asti samāno dharmo dhvasta-itarayor a-bhedaasti sambandho virodhaḥ, tato ’nya-bhāvād abhāvaasti sambhavaḥ || an-anvayād viśeṣāṇāṃ saṅketasya asti sambhavaḥ ||314|| syād etat – na vayaṃ asti sambhavo yathā-avasthita-vastu-sthitiṣv ātmaasti sambhavo yad asati kāraṇe kāryaṃ syāt. nanu asti sambhavo yad upalabdhi-yogyaḥ sakaleṣv asti sarva-janmināṃ vināśa-siddheḥ. janmiasti, sarva-janmināṃ vināśa-siddheḥ. janmiasti sarvatra ced buddher na anvaya-vyatirekayoḥ | asti, sarvatra nivṛttir bhavati ity ukte kasyacid asti. sarvasya kenacit kadācij jñānāt. jñāna’sti. sarveṣāṃ sarvatra paryāyeṇa upayogāt. asti sarvo ’sad-vyavahāra-viṣaya iti vaktavyam, asti. sā eva ca anyatra api tad-āśrayaḥ, na asti sā nimittam iti cet. na, śakter vastu-rūpa-aasti sā puruṣa-āśrayā ||301|| tathā hi yo yadasti sā buddhiḥ (10abc) ko hi indriya-a-viṣayasya asti sā bhedavatī yato ’yaṃ pratīti-bhedaḥ. ’sti, sādhana-antara-abhāvāt tat-sādhanatve ca asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa asti sāmānyena eva vṛttitaḥ ||91|| iti saṅgrahaasti sitatva-ādir yādṛg indriya-gocaraḥ | na so asti sukha-ādi-saṃvedanam iti darśana-arthatvād ’sti so ’satsu ca na vartate | jagaty anena ’sti so ’satsu ca na vidyate | jagaty anena asti sneho ’vasthā-antara-eṣaṇāt | dveṣasya asti svataḥ sādhana-saṃsthitiḥ || tat pakṣaasti svataḥ sādhana-saṃsthitiḥ ||4|| artha eva hy asti svabhāva-anvayaḥ. yady eka-ātmatayā anekaḥ asti hi kaścid uttare samartho na pratyuccāraṇe, astitā anupalambhanāt | taj-jñāna-śabdāḥ ’stitā ucyate | arthāpattyā ata eva uktam ekena ’stitā ucyate, pratiṣedha-dvayena prakṛta-gamanāt. astitvam upalabdher na ca aparam | ity a-jñaastitvaṃ kena gamyeta virodhāc ced asāv api || ’stitvaṃ vyavacchidyeta. vyavacchede vā katham aastv artha-antaraṃ vākyam. tad aneka-avayavaastv ity eṣā pratijñā-hāniḥ prāk-pratijñātasya astv iti. kaḥ sva-stha-ātmā svayam aindriyakatvād ’stv iti cet, na, na hetu-doṣasya prāk prasaṅgena astv iti cet, syād etat, uktam etad artha-antaraṃ astv iti vyāptiḥ: sarva evaṃ-vidho ’nupalabdho astu upakārako vā api kadācic citta-santateḥ | astu kalpanā ||320|| yādṛśy agni-hotraṃ juhuyāt astu kalpanā ||38|| a-prasiddha-artha-yogasya tat ’stu kāṣṭhaṃ kasmān na dṛśyate ||270|| ko ’yam ’stu. kim idānīṃ karmaṇā anyena vā. bhinnam aastu janma deha-antarasya ca || tasmān na hetuastu jātir alaṃ parā ||95|| syād etat – anyaastu. tathā api kiṃ siddhaṃ syāt. anyatra tu tad astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho astu, tathā-bhinna-upādhimata ekasya grahaṇe ’’stu. tad api na iti cet. katham idānīṃ na ’stu. tad api na iti cet, katham idānīṃ na astu. tad ayaṃ nir-vastuko niyamaḥ kriyamāṇaḥ ’stu. tad-bhāva-bhāva-anupalabdhī tarhi prabhava’stu. tasmāt sarvā eva iyaṃ varṇa-ānupūrvī astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ

astu PV_02041 V3_08203 V3_11608 SV_14008 V1_02312 SV_07125 SV_07201 PV_04242 PV_03229 SV_04801 V3_12303 V1_02809 SV_13115 PV_02090 V3_03211 SV_05513 VN_00802 PV_04065 SV_10310 V2_06516 PV_03004 V3_09402 SV_14204 SV_11403 SV_15008 V3_04708 V3_02307 SV_12509 SV_08224 PV_04204 V3_05601 PV_02106 SV_11319 PV_03525 SV_04805 PV_02044 SV_07126 HB_01610 HB_00709 SV_16507 SV_07619 VN_00708 HB_02006 HB_01215 PV_04022 SV_06407 PV_02086 SV_10022 V2_08308 SV_06402 V3_10309 SV_12430 HB_00708 PV_02278 VN_05421 VN_02407 HB_01103 VN_03104 HB_03104 SV_17326 SV_08221 VN_02503 V1_02712 HB_03915 V2_07004

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|| yādṛśy ākṣepikā sā āsīt paścād apy gamyāḥ, sa eva eṣām a-saṃsargo gamyo a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy tathā bhedasya api iti cet. tena eva saṃśayo katham iti cet, ayam aparo ’sya doṣo upādāna-samāna-deśa-utpādanam ucyate. ayuktā eva bheda-a-bheda-vivecane ||145|| api tena asya sandigdhaṃ vinivartanam | -ādi-bheda-grahaṇān nānātva-pratipad yadi | vyāvṛttir jātir vyāvṛttimān jātimān iti. virodhaḥ syāt. sa ca na sidhyati ity uktam. vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate. kvacic chravaṇam iti. kāmam anya-pratīkṣā viruddha upacārataḥ | iṣṭaś ced buddhi-bhedo śāstre ’pi tulyam iti tatra api pratibandho na a-bhinna-pratibhāso yujyate. atha vā rūpa-ādibhyo ghaṭa ity ekaḥ syāt, kiṃ syāt. || viruddhayor eka-dharmiṇy ayogād bhāve kiṃ pramāṇam iti cet. ata eva saṃśayo bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo -ādiṣu | dṛṣṭā śaktir matā sā cet saṃvṛtyā abhāvāt. evaṃ tarhi sā eva avasthā ghaṭo -pratyaya-āśrayeṇa vikṛtasya utpatteḥ. sambandha-ākhyānāt. na tu sa eva sambandhaḥ. rūpa-atiśaya eva bhāvānām ity āveditaṃ prāk. api tarhi niścayena nirdeṣṭavyasya a-niścayo eva anya-kṛte ’pi pratijñā-doṣa iti cet, vacana-ādayo rāga-ādi-sādhane pratyuktāḥ. prasarpati | kvacin na anyatra sa eva sambhavāt || sati vā pratibandhe sambhavāt ||38|| sati vā pratibandhe niyamas tataḥ || ekayā aneka-vijñāne buddhyā sambandhaś cet. tat kiṃ vai śabdaḥ sambandho yadi | niyamaḥ sa kutaḥ paścād buddheś ced a-bhedas tad-viśiṣṭeṣv artheṣu pratipattir bhavet | tasya hetur ato hetur dṛṣṭa eva gatimato dravyasya kaścit sthāpako ’py na vai vayam a-tat-svabhāvānāṃ bhāvānām parva-brāhmaṇa iva vyaktaṃ mūlyaṃ mṛgayate. evaṃ vikrośanty eta bhavanto brāhmaṇā ayam na iyam arthavatī kevalaṃ viplava eva iti na eva bahu-vacanam, ekasminn eka-vacanam iti. nir-upakārasya na utpadyeta iti. na -upadheya-viśeṣatvam iti na nir-bandho cet tasya śaktatā || uktam atra vinā apy tataś ca bhāvas tasmād vyāvarteta. tato ’-raktasya vā gatiḥ || na asty eka-samudāyo bhavaty eṣa svabhāvataḥ | yatra nāma bhavaty bhavaty eṣa svabhāvataḥ | yatra nāma bhavaty | vyāvṛttir vastu bhavati bhedo ’sya hi rūpam anyatra a-paśyantī buddhir idam na hi viśeṣaṇam a-viruddhaṃ vipakṣeṇa -upasthāpanena kenacid vinā api pratiyann tapaḥ kleśa eva cet | tat karma-phalam ity api tat tasya anubhāṣaṇīyam, na ca idam apy idaṃ nyāyyaṃ nigrahasthāna-lakṣaṇam uktam yataḥ – ’yam eko ’pi samarthaḥ kim atra -vyatireka-viparyaya-sādhanād viruddho hetur eva kevalasya darśanād iti cet, idam eva eva uktaḥ. uktaṃ ca idam āgama-lakṣaṇam vikalpanāt. uktaṃ ca atra kiñcid tasya nigrahasthānatvam ayuktam iti na uktam ārya-satya-darśana-vad yathā nirṇītam iti jñāpanāya niścita-vacanaṃ kṛtam vyavasthāṃ vidhurayati. vistareṇa ca ayam

asmābhir astu tādṛśī | taj-jñānair upakāryatvād uktaṃ kāya ’stu, tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā astu. na, a-sambandhād ity uktam. tasmāt saṃśaya’stu. na ca saṃśayitāt siddhiḥ. viveka-a-darśanād ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vittiastu nāma a-jananaṃ pātināṃ tat-pratibandhaḥ. tat astu nāma āśraya-hetukā sthitiḥ sāmānyasya. sā astu nāma tathā apy ātmā na a-nairātmyāt astu nāma tathā apy eṣāṃ bhavet sambandhiastu nāma tadvad-doṣaḥ. jātir anyā mā bhūt. jātim astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ astu nāma bhāvanā-balena spaṣṭa-ābham, nirastu niyamas tu virudhyate ||252|| na vai vayaṃ ’stu paṅktir dīrghā iti vā katham || saṅkhyā’stu. pratibandho hy adhikaraṇe sati bhavati, astu pratibhāso dhiyaṃ bhinnaḥ samānā iti tadastu, pratyakṣasya sato ’-rūpa-ādi-rūpasya tadastu bādhanam | viruddha-aikāntike na atra tadvad ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad astu yathā tathā || sā asti sarvatra ced buddher ’stu, yathokta-lakṣaṇatvād asya. sa ca nivṛtta astu vā agniḥ kāṣṭha-vināśa-hetuḥ. sa vināśo ’gni astu vā anya eva nityaḥ sambandhaḥ. tena girām astu vā artha-antaram. tathā api sambandha-doṣaiḥ ’stu viparyayaḥ. tasmād dhetu-viruddhayor eva astu, viṣaya-antare ’pi kiṃ na bhavati. bādhanīya astu vedam adhyayanam adhyayana-pūrvatā-sādhanam. astu śabda-jñāna-nibandhanam ||162|| ity antara’stu sa eva gati-sādhanaḥ | niyamo hy avinābhāvo ’stu sa eva gati-sādhanaḥ | niyamo hy avinābhāvo astu sakṛd eva tat | a-virodhāt krameṇa api mā ’stu. samarthaṃ hi rūpaṃ śabdasya yogyatā, kāryaastu sammatam || na grāhyatā anyā jananāj jananaṃ astu, sarvathā doṣa-parihārasya kartum aastu sarvadā || citta-antarasya sandhāne ko astu. sāmānyasya a-kriyasya kiṃ-lakṣaṇāṃ sthitiṃ asmad-darśanāt kārya-kriyāṃ brūmaḥ. kiṃ tarhi tat asmad-vacanād api svayaṃ siddham eva liṅgam asmākam artho grāhyo na anya iti kevalam anasmākam asyā viṣaya-nirūpaṇaṃ prati kaścid ādaraḥ asmākaṃ tu sāṅketikeṣv artheṣu saṅketa-vaśād asmākaṃ punaḥ punar vacane kaścid udvegaḥ. yady ’smākaṃ mṛt-saṃsthānayor eka-svabhāvatva-sādhane. asmāt kṛtakaḥ śabda īdṛśaḥ | sarve ’nityā iti ’smāt tasya bheda iti na syāt. yat khalu yad’smād anekatve ’pi pūrva-vat | a-viśeṣād aṇutvāc asmād anyatra api svabhāvataḥ ||196|| so ’yaṃ asmād anyatra api svabhāvataḥ ||56|| so ’yaṃ asmād iti īraṇāt ||128|| rūpaṃ hi paramārthaḥ. asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ. asmād dhetuṃ vyāvartayati. a-viruddhayor ekatra asmān kāryiṇo dṛṣṭvā parva-brāhmaṇa iva vyaktaṃ asmān na śakteḥ saṅkara-ādikam || utpitsu-doṣaasmābhir anujñāyate, sarvaṃ prāk sakṛd vaktavyaṃ asmābhiḥ. anyat tu na yuktam iti na iṣyate. yatra asmābhir ity apare nivarteran. te hi nirasmābhir ukta eva iti bhavaty eva idaṃ nigrahaasmābhir ucyamānaṃ kim atra-bhavataḥ paruṣam iva asmābhiḥ, tat tu sarvasya śakya-vicārasya asmābhiḥ prakṛtyā api kecid eka-jñāna-kāryāḥ asmābhiḥ. prati-dṛṣṭānta-dharma-abhyanujñā svaasmābhiḥ pramāṇa-vārttike. kāma-śoka-bhaya-unmāda asmābhiḥ. yato ’pi bhāva-abhāva-vacana-mātreṇa asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha iti

asminn PV_03423 VN_05903 PV_03361 V1_03906 HB_00517 V3_13210 NB_03122 SV_09409 V3_07204 SV_13415 VN_00402 PV_03043 PV_04137 PV_04002 HB_00701 SV_07923 SV_15108 V1_03503 V1_03501 V3_00207 SV_08916 V2_04814 SV_04810 SV_15702 VN_00404 VN_04303 PV_03304 SV_06710 V1_00907 PV_03102 SV_02110 V2_09011 SV_10522 V3_06710 VN_01102 SV_04406 SV_12011 SV_06219 SV_01505 V2_04807 V3_11205 PV_04006 VN_01222 SV_11304 HB_00414 SV_09710 V2_07509 SV_14313 SV_03413 VN_05402 V1_02405 SV_04818 V2_07301 V3_03105 SV_16817 V3_12409 SV_04603 SV_10817 SV_10819 V1_00508 SV_03311 SV_06402 PV_02217 PV_03304 V1_03109

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sidhyati saṃsmṛteḥ || bhedena an-anubhūte vicchinatti, idaṃ me karaṇīyaṃ parihīyate, -vyavasāyena na iha tat || a-darśanāj jagaty na iha tat ||51|| a-darśanāj jagaty -lakṣaṇa-prāptasya anupalabdhir iti, -kāryatā-pratiniyamaḥ svabhāva-vyāptir vā. svabhāva-liṅgasya ca svabhāvena vyāptiḥ. -bheda eva sādhyaḥ. upātta-bhede sādhye -bheda eva sādhyaḥ. upātta-bhede sādhye kair apy a-vācakāḥ | dhvanibhir vyajyamāne -abhāva-sādhana-pramāṇābhyām. yathā idam tu na duṣyate || tasmāt samānatā eva ’nyatra dharmiṇi | gata-arthe lakṣaṇena iṣṭaṃ parīkṣita-parigrahāt | vācaḥ prāmāṇyam bhavati. na ca tatra kaścid agnir atra ity iti. tasmād vyakti-vad bhedān na hetuḥ karma rūpa-bhedasya abhāvāt. na yādṛśo ca yugapad draṣṭum a-śakyatvāt sarvadā ca -dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya -bādhanāya paraṃ prati sādhana-uktes tadā tasya bhede dravyatva-ādy-a-bhedo pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity apy iti ca dhvaniḥ | ucyate tena tebhyo pratyāsatti-viprakarṣa-abhāvāt. ata eva -dhetuṣu tad-abhāve na bhavati iti. evaṃ hy -artha-sambaddhaṃ gamakam eva kuryāt, na niyāmakaḥ || tasmād yato ’sya ātma-bhedād pṛthak pṛthak codane ’tigauravaṃ syāt. na ca -upayogāt smṛti-prabodhe ca upayuktatvān na na anyatra gṛhīta-grahaṇān matam || na anyā vā, antya-kṣaṇa-darśināṃ niścayāt. paścād vā. antya-kṣaṇa-darśināṃ niścayāt paścād ||205 || tasmin bhāva-an-upādāne sādhye ||53|| tasmin bhāva-an-upādāne sādhye pratyakṣo ’-pratyakṣaś ca, yena kadācid na virudhyante. dharma-dharmi-bhedo ’py -vākyānāṃ kartur a-smaraṇād varṇyate. santy vastunaḥ | kaścid bhāga iti prokto rūpaṃ na -ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. arthaḥ. tasmād vastu-rūpa-avisaṃvādanam eva apy apārthako vacana-udāhāraḥ. tasmān na udbhavā | yuktyā yayā āgamo grāhyo grāhikā -bhedād dravya-svabhāva-bhedāt. evaṃ hy ’py ato mithyātva-sambhavaḥ ||226 || kiṃ hy upalabhyate satsv apy anyeṣu hetuṣv hy ayam asya vyāpakaḥ siddho bhavati yady hy ayam asya vyāpakaḥ siddho bhavati, yady iva prasaṅgād anavasthā. a-pracyuteṣu vā nāma abhidhīyate yādṛśo varṇyate. yat punar vyartham iti, na kāryam eva dūṣayatā āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca an-artha-nirbandha eva, yathā-kalpanam abhāva-sādhanī, sakala-kāraṇasya chuddhi-vādinaḥ śāstrasya sva-vacanena apy śabda-ātmakatve tulyaḥ paryanuyogaḥ katham kathaṃ vā sapakṣa eva asti iti. kiṃ hy vā śabdān duḥkham āsīta, kiṃ tarhi sarva eva -bhāk pravartamānaḥ śobheta. kaḥ punar apy a-bādhakam | dṛṣṭa-a-dṛṣṭa-arthayor na asti tena ca pratipattir iti. nivṛtter vā -saṅketena śabdena prabodhyata an-aśvatvam hi vastunaḥ | vyāvṛttir vastu bhavati bhedo ca bhasma-vat | yaḥ paśyaty ātmānaṃ tatra na bhedena niyāmakaḥ || tasmād yato tad-an-aṅgatayā a-karaṇatvāt. tasmād yato

asya ’sminn a-vibhakte sva-gocaraiḥ | evam etan na asminn avasite paścāt kariṣyāmi, pratiśyāya-kalā asminn ekasya api tad-ātmanaḥ | asti iyam api yā asminn ekasya api tad-ātmanaḥ | asti iyam api yā asminn eva tri-prakāre ’vinābhāva-niyamāt. asmiṃś ca arthe darśite darśita eva dṛṣṭānto asmiṃś ca arthe darśite darśita eva dṛṣṭānto ’smin bhaved dhetur an-anvayaḥ | sattāyāṃ tena ’smin bhaved dhetur an-anvayaḥ | sattāyāṃ tena ’smin vācake ’pi kathaṃ na te ||258|| kramaasmin sati bhavati. satsv api tad-anyeṣu asmin sāmānye ’-vastu-lakṣaṇam | kāryaṃ cet tad asmin sva-dharmi-vacanaṃ punaḥ || bādhāyāṃ asmin hi na anumānaṃ pravartate || bādhanāya asmai nivedayati. na api svayaṃ prāg eva asya (157c) pācaka-ādy-a-bheda-pratyayasya. tat’sya a-janakas tādṛśa eva janako yuktaḥ. anyaasya a-darśana-prasaṅgaḥ. katipaya-avayavaasya a-pratipattir iti cet, na, bheda-abhāvena asya a-prāmāṇyāt tat-siddham asiddham iti kathaṃ ’sya a-bādhaka eva. sarvatra svabhāvena bhedasya asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānā’sya a-vyavacchede kathaṃ ca saḥ ||96|| śabdaṃ hy asya a-saṃskāryatvāt prayoktā api na asti. ataḥ asya a-sandigdhaṃ tat-kāryatvaṃ samarthitaṃ asya a-sāmarthyam, tatra jāḍyāt parṣad-ādayo na asya adhigatir ity ayam | kriyāyāḥ karma-niyamaḥ asya an-anya-sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. na asya an-upakāriṇo buddhir bhāvam apekṣeta. arthaasya anityatā bhāvāt pūrva-siddhaḥ sa ca asya anupalabdhyā a-sthiti-pratipatter niścayaasya anupalabdhyā a-sthiti-pratipatter niścaya’sya anupalambhanam | tathā hetur na tasya eva ’sya anupalambhanam | tathā hetur na tasya eva asya anumānam upalabdhiḥ kadācit pratyakṣaṃ asya. aneka-artha-bheda-sambhave tad-eka-arthaasya apy anuvaktāra iti dhig vyāpakaṃ tamaḥ ||239| asya api kiñcana ||125|| tad-gatāv eva śabdebhyo asya api kvacid viśeṣe sambhava-āśaṅkayā asya api prāmāṇyam, tat-pratibaddha-vastu-liṅgaasya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir aasya api sā na kim || prākṛtasya sataḥ prāg yaiḥ asya api sukha-ādiṣu caitanyeṣu ca bheda-avagamaḥ asya apauruṣeyatayā, yato hi samayād arthaasya abhāve na bhavati iti tad-bhāve bhāvo ’bhāve asya abhāve na bhavet. tad anena dvividhasya api asya abhāve na bhavet. tad anena dvividhasya api asya abhighāta-sāmarthya-ādiṣu satā vā tena asya abhidheyaṃ tat kathitaṃ tad eva pācakatvena asya ayaṃ doṣa iti nāntarīyatvāt pratidoṣaasya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe asya ayogāt, na vai vyavacchedo na kriyate, asya artha-sattāyām abhāva-a-sambhavāt. tatra asya arthasya pratibādhanāt. lobha-ādi-mūlo ’asya artho vidita iti. puruṣo hi svayaṃ samitānāṃ asya avadhāraṇasya phalaṃ yadi na vipakṣe asya avadheya ārambhaḥ phala-arthaḥ, niṣ-phalaasya avisaṃvādaḥ. pratyakṣeṇa anumānena asya avisaṃvādas tad-arthayoḥ ||215|| pratyakṣeṇa asya asad iti kutaḥ, niyama-abhāvāt. bhāve vā sa asya asti iti. yadā punar vyavaccheda-antara-a’sya asmād iti īraṇāt ||128|| rūpaṃ hi asya aham iti śāśvataḥ snehaḥ || snehāt sukheṣu ’sya ātma-bhedād asya adhigatir ity ayam | ’sya ātma-bhedād asya iyam adhigatir ity ayam

asya HB_03814 SV_08909 PV_04254 SV_08509 VN_04210 SV_06711 HB_00906 SV_04311 PV_03131 V1_03203 SV_08518 V3_05201 PV_03312 V2_06810 V1_03105 SV_07920 SV_14406 PV_03129 V1_03106 SV_07205 V1_03109 SV_12021 SV_14914 SV_10712 VN_06302 V3_07408 SV_09505 VN_02023 SV_07116 PV_04137 VN_03106 VN_01018 HB_00413 SV_08812 PV_04132 V2_06814 V1_03402 NB_03068 PV_03103 SV_10907 PV_03528 SV_14223 SV_10322 SV_09210 V1_03214 SV_16820 V1_03510 SV_13822 V3_05405 V3_00204 SV_13713 SV_01614 SV_10401 PV_03119 PV_03433 V3_06305 SV_10018 V2_08304 V3_04607 SV_07210 SV_02106 SV_08125 SV_10906 SV_03125 HB_02906

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sannidhāpana-pratyayāt pravartate. tatra yad kim iti dvi-mukha-buddhiḥ kriyate. tasmād yo ekā eva dvayor api || bhinna-a-bhinnaḥ kim -a-vyatirekaṃ brūmo yena evaṃ syāt. kaścid tasya apy arthavattvāt. tasmād atra eva -sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. na apy -ādi-prasaṅgaḥ. na api svabhāva-antaram etad evaṃ bhavaty anityo ’yam anityatvam || cakṣuṣo ’rtha-avabhāse ’pi yaṃ paro nāma ayam ātmanā bhāvān vyavasthāpayati idam idam artha-antaram an-āyattam a-janyatvād sannidhānasya apy a-sannidhāna-tulyatvād na īdṛśam | tad-bhede ’pi hy a-tad-rūpasya janma syāt, syād yogyatā-niyamaḥ. tad-abhāve karmaṇi tena ātmanā bhavitavyam, yena tās tathā na iṣyante. tāsām eka-rūpatvāt. tena na apekṣyante kathañcit. na apy yaś ca śabdānāṃ saṃyojyeta sa eva taiḥ || prati-karma vibhajyate. an-ātma-bhūtaś ca ’navasthā ca. tata upakāra-an-avadhāraṇād a-karaṇatvāt. tasmād yato ’sya ātma-bhedād eva. tasya iṣṭatvād a-doṣa iti cet. kuto phala-svabhāva-niyamaḥ. ākasmikatve ’py kalpitaḥ | dharmo vastv-āśraya-asiddhir uttara-vādī na paryanuyuṅkte, apratibhā eva iti sa tathā sādhya ucyate. na punas tathā iti sa tathā sādhya ucyate. na punas tathā ’ntar-bhāvāt pakṣī-kṛta eva iti na pṛthag kriyeta. artha-antaratve tatra eva syān na anya-dharmeṇa dharmiṇi || anyathā pratijñā-hetvor virodha iṣṭaḥ. atha punar pratyakṣād anya-upalabdhir yena anumānād hetau kārya-kāraṇa-bhāva-siddhiḥ, yathā idam api bhaved bhedo yadi (177abʼ) na hi kvacid buddhi-janmanaḥ | tad-artha-artha-uktir tadutpattiḥ. kiṃ tarhi jñāpana-śaktir ayam kva tarhi idānīm ayam anubhavaḥ. nanv sarvatra eka-deśe vā vartamānaḥ. tathā, siddham eva tat | tad-asiddhau tathā parokṣe ’py asya gocare ||216|| tasya ca | grāhyatā-lakṣaṇād anyas tad-bhāva-niyamo tata eva agneḥ pūrva-vināśa iti cet. pūrveṇa santāna-upakārāt tat-kārya-vyapadeśaḥ. yady a-bruvāṇaḥ kathaṃ pratividadhyāt. vacane vā -ādiṣv a-bhinnasya prativiṣayaṃ bhedakam apauruṣeyas tu śabdo na evaṃ karoti. na ca -lakṣaṇam iti na kvacid anubhavo na apy śabdaḥ kim iṣṭas tat-samāna-dharmā. na ca kadācid upalambhaḥ. tena tad-ātmānaṃ praty uktam atra āgama-prāmāṇya-cintāyām. na apy mataḥ | yathā dīpo ’nyathā vā api ko viśeṣo -apekṣya-siddhyā prasiddhir ucyate. kim apy pratīyeta hetunā yadi kenacit ||202|| yady yadi | nidarśanatvāt siddhasya pramāṇena sārūpya-nibandhanam | siddhaṃ tat svata eva iti bhāvān na bhavati iti hetu-pratiṣedho iti bhāvaṃ na karoti iti kriyā-pratiṣedho iti bhāvaṃ na karoti iti kriyā-pratiṣedho -niścaye viśeṣasya vyavaccheda-hetutā tasya. tac ca nityam asti iti. na sthitir -dharmatayā nimittaṃ vakṣyāmaḥ. tāṃ punar ’-vikāriṇaḥ | na apekṣa-atiśaye ’py | buddher a-gatyā abhihitā parokṣe ’py -bhedād grahaṇa-a-grahaṇam. tasmāt tad eva a-saṃsṛṣṭo ’nya-bhāvaḥ. tad-darśanād eva

asya ātma-rūpaṃ tal lakṣaṇaṃ na para-rūpam, ’sya ātmā an-anya-sādhāraṇo yaṃ puras-kṛtya asya ātmā bhinno ’tha dravatā katham | a-bhinnā asya ātmā bhinno na anya iti bhedān na sahaasya ānarthakyān nigrahasthānatvam. api ca asya āyāsasya kiñcit sāphalyam. kevalam anena asya āvaraṇam, tad-avasthe tasminn āvaraṇasya apy asya iti vā, tad-dharmatām eva avataranto vikalpā ’sya iti śaṃsati | sa eva yojyate śabdair na asya idaṃ na iti su-vyavasthitā bhāvāḥ | tasmāt asya idaṃ sāmānyaṃ bhedo vā iti vyapadeśaṃ na asya idam ity upasaṃhāro ’pi vikalpa-nirmita eva asya idam iti tat kutaḥ || etena śeṣaṃ vyākhyātaṃ ’sya idam iti na sidhyati. na apy arthavattā. asya idam iti prati-karma vibhajyate. an-ātmaasya idam iti vyatireka-pratītir a-tad-ākāraasya idam iti sambandham arhati, tasya upakāraasya idam iti sambandhe yāv arthau pratibhāsinau | asya indriya-artha-sannikarṣa-ādiṣu hetuṣu asya iyaṃ sthitir ity a-pratītiḥ. jananaṃ cet kim asya iyam adhigatir ity ayam asyāḥ karmaṇi ’sya iyam iṣṭir a-pramāṇikā prāg āsīt. a-kasmād asya ukto doṣaḥ. pratighāta-ātmatā-hetu-svabhāvaasya ukto nyāya-vādinā ||212|| kalpanā-viṣayatvāc asya uttara-a-pratipatter iti na paryanuyojyaasya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha asya upanyāsa-pūrvako ’nvayaḥ sādhya-ukter iha an asya upanyāso vyākhyānaṃ vā. tasmād evaṃ-vidhasya asya upayoga iti kaḥ patataḥ pratibandhaḥ. asya uparodhaḥ ko bādhite ’nyatra dharmiṇi | gata asya upalabdhi-lakṣaṇa-prāptir lupyate, tadā na asya upalabdhiḥ syāt. na ca tad-rūpa-anyathāasya upalambha upalabdhi-lakṣaṇa-prāptam asya ekāntiko bhedo ’-bhedo vā vivekena asya eva kṣepe ’dhyakṣeṇa bādhanam || tad eva asya eva pratipādaka iti. sā api tatra asya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ asya eva rūpasya sandehe ’py anaikāntika eva. asya eva hy anumānaṃ prasiddhaye || kvacit tad aasya evaṃ-bhūtasya āpta-vādasya avisaṃvāda’sya kaḥ || buddher api tad asti iti sā api asya kaḥ sambandha iti sa eva prasaṅgo ’asya kathañcid abhāvaḥ sidhyet tat-phalaṃ na asti asya katham abhāvo ’n-uktaḥ. atha abhāvam eva na asya karaṇam iti. na hi indriyāṇi bhedakāni, asya kaścit kvacit sambandha-niyamaṃ jñātum īśa asya kaścit, tatra api grāhya-grāhaka-lakṣaṇaasya kaścid atiśaya ity uktam. pratiṣiddhe ca asya kaścid upakāraḥ sambhāvyate, kāraṇa-dharmaasya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā ’sya kārakāt ||262|| sva-pratipatti-dvāreṇa anyaasya kāraṇam asti iti. na tv evaṃ-bhūtam iti. na asya kāraṇasya svabhāvasya vyāpakasya vā abhāvaḥ asya kiṃ punaḥ || vismṛtatvād a-doṣaś cet tata asya kim arthena upanīyate || sarva-ātmanā hi ’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā ’sya kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim ’sya kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim asya kena nivāryata iti. niścaya-hetāv apy aasya kenacit kriyate. tasmān na sāmānyasya ādhāro asya kṣaṇa-sthiti-dharmatāṃ svabhāvaṃ sva-hetor asya kṣaṇikatvāt kriyā kutaḥ ||161|| karmaasya gocare ||216|| tasya ca asya evaṃ-bhūtasya asya grahaṇaṃ yo niścayaḥ. anyathā eka-ākāre ’pi asya ghaṭo na asti iti bhavati. kathaṃ tasya eva

asya PV_02136 PV_04271 PV_03114 SV_07217 SV_08710 PV_02207 SV_15122 SV_07504 SV_14525 SV_05405 V3_01613 SV_16607 PV_03321 SV_02815 PV_02004 PV_04099 SV_14716 SV_13706 PV_04007 SV_11713 SV_15303 V1_03414 SV_06317 V3_03601 V3_13406 V1_02312 V3_12511 SV_10616 SV_08015 SV_10110 PV_02074 PV_02260 SV_14623 V3_08107 PV_02255 SV_04505 PV_03278 V1_02611 VN_06611 SV_11807 VN_00913 SV_04820 PV_03244 V3_05312 SP_00024 V3_01007 V3_11710 SV_01417 V2_09707 SV_09115 V3_04501 VN_04412 SV_02622 PV_04105 V3_03404 SV_14401 SV_10916 SV_05321 V3_03703 VN_05512 PV_03070 V3_06306 V1_01902 V3_12609 PV_03346

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| bahuśo bahudhā upāyaṃ kālena bahunā | tathābhūta-ātma-saṃvittir bheda-dhī-hetur sa vāñchati | tad-upādhi-samākhyāne te ’py ca kāraṇaṃ kārakaṃ matam ||146|| prāg eva uktam. kathaṃ taj-janaka-svabhāvād bhinno vijñānasya yathā asti saḥ || gṛhyate so gṛhyamāṇas tat-kāraṇa-apekṣo yadi grahaṇam -ayogād iti. samavāya-mātraṃ hi vyaktyā saha ’pi tad eva tad bhavati. tan na kiñcid sāmānyasya vijñāna-janane janane vyaktam -codanāyām eka-bhojane. vikalpa-viṣayatvād iti cet. svayaṃ samarthasya prasādhane vyabhicāri tat || atha so ’nubhavaḥ kva bhrānti-nimittaṃ na asti tatra eva ca dhiyo ’dhigama-bhedataḥ | bhāvād eva -kakṣyatayā dvayoḥ || yathā sva-vāci tac ca svabhāvo yaḥ pratibhāti. svabhāvavattve upayogi yuktam. tad-atiśaya-upayoge ’py | sādhanaiḥ sādhanāny artha-śakti-jñāne tataḥ svabhāva-atiśayaṃ svī-kurvanti. tena puruṣa-mātrakaḥ sarvaṃ draṣṭuṃ samartho yena cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad sa ca ayaṃ bhedo ’-rūpaḥ. rūpavattvena tv kvacid a-candre ’siddheḥ. a-śakya-niṣedhatām eva bhāvās tadvantaḥ syur ity abhivyāptir caitanyasya katham iti cet, ayam aparo kaścid dharma iti cet, nanv ayam eva -rūpa-an-upādānatve sādhye tathā anupalambho na kartari iti sambaddha-sambandho ’py -vaśān na vastu-vaśāt. tāvad dhi sa bhāvo āśritānāṃ na vidyate | syāt tato ’pi viśeṣo pāpa-haraṇaṃ kṛtam || mā bhūd gauravam eva kiñcid bhavati ity ucyate. api tv evam vyāvṛtter darśayitum a-śakyatvāt. tad | ātmīyam eva yo na icched bhoktā apy asann api | sāmānādhikaraṇyaṃ ca vastuny evaṃ tad-vibheda-vat | sidhyed a-sādhanatve evaṃ tad-vibheda-vat | sidhyed a-sādhanatve siddhānto bhavati. atha na abhyupaiti, pakṣo -samāśrayasya a-pratyāyanād a-pratītir iti. tathā api ko ’tiśayaḥ pūrvakād jātir uktā, vyavacchedo ’sti ced indriya-jā matiḥ | tato ’nya-grahaṇe ’py śabdasya upasaṃharet. tac ca anapekṣatvād || iti tad-yogyatā-vācyaḥ svabhāvo ity arthād gamyata eva. tan na avaśyam prāṇa-ādiḥ. tata eva na ātma-nivṛttāv anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asati śabda-a-pravṛttir ity-ādi. asato vā tulyatvāt sākṣād arthāpattyā vā. tasya -apeta-śabda-tulyatvāt. yathā gaur ity tad-bhāva-samāropāt sthiti-bhrāntiḥ. yāvanto vāk-śāstra-virodhayoḥ | puruṣa-icchā kṛtā ca iti yat kiñcid etat. puruṣa-icchā-kṛtā ca hy asya maraṇam. tan-nivṛttau ca syād eva ārya-satyānāṃ vakṣyamāṇa-nītyā. tasya upakriyā ||106|| na hy an-atiśayam ātmānam asti nāma īdṛśasya viniścaye sambhavo na tathā tathā sa grāhaṇīyaḥ, yathā -dṛṣṭer etad īdṛśam || yataḥ kadācit siddhā kaścin nāma antareṇa uktaḥ syāt. tasmān na paṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād na cet sva-viṣaye pareṇa bādhyate. tad artha-viniścayaḥ || tadā artha-ābhāsatā eva

asya ca || gacchanty abhyasyatas tatra guṇa-doṣāḥ asya ca || tasmāt svato dhiyor bheda-siddhis asya ca na sidhyataḥ || sattā sva-kāraṇa-āśleṣaasya ca yogyatve tad-apekṣā na yujyate | ’sya janakaḥ syāt. janakatve vā a-viśeṣāt sarvo ’sya janako vidyamāna-ātmanā iti ca | eṣa asya janayet, yuktaṃ yat tena eva gṛhyeta. tac ca asya jātaṃ na anyaḥ kaścid viśeṣa iti. pūrva-vat asya jātam iti kathaṃ vinaṣṭo nāma. nanv atra na asya tat-kāryatā anuyujyate. kevalasya sāmarthye asya. tatra hi ghaṭena eva sa-dvitīyo dehena eva ’sya tad-āgama-upadhānaṃ kam atiśayaṃ puṣṇāti. aasya tad eva idaṃ vicāryate | sarūpayanti tat asya tad-darśana-a-viśeṣe ’pi smārto niścayo asya tad-bhāve svarūpasya svato gatiḥ || asya tadā sva-vacana-ātmakam | tayoḥ pramāṇaṃ ’sya tadvat pratibhāsa-prasaṅgāt. aasya tadvat prasaṅgaḥ. tasmād atiśeta eva a’sya tāny alam || vicchinna-anugamā ye ca asya te janyāḥ. jñeya-rūpa-a-sādhanāt tu jñānaasya darśana-nivṛttyā na tathā syāt. yasya hi asya darśana-prasaṅgaḥ. avayava-dvāreṇa tadasya darśanaṃ kevalaṃ buddhi-viplava eva. tena asya darśayann evam āha, a-prati-pramāṇatayā asya dṛṣṭāntena pradarśyate. tad ayaṃ na ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva ’sya dharmo ’sti iti na sādhana-dharma-asiddhiḥ. asya na asti ity a-sambandhān na śabda-jñāna-hetuḥ. ’sya na asti yāvad atra a-pratipattiḥ. satā api ’sya na citte ’n-upakāriṇi | rāga-ādi-vṛddhiḥ asya na pāpaṃ gurv-a-mūrtitaḥ | mithyā-jñāna-tadasya na bhavati iti bhāva-pratiṣedha eva kriyate. asya na bhāva-mātreṇa na sāmyena na prādhānyena asya na vidyate || ātmā api na tadā tasya kriyāasya na sambhavaḥ ||84|| dharma-dharmi’sya na siddhaṃ bheda-sādhanam || bhinna-ābhaḥ ’sya na siddhaṃ bheda-sādhanam ||26|| bhinna’sya na sidhyati iti. iha api na kaścid a-niyamāt asya. na hy asati sambandha-viśeṣe sā yuktā. asya. na hi svabhāvād artha-antaraṃ sāmarthyam, asya nanv etāvat prayojanam | śabdānām iti kiṃ asya niyata-grāhyatā matā || tad a-tulya-kriyāasya nirastam. tad ayam upalabhya-svabhāvaḥ ’sya nirucyatām | vibhāga-yoga-gatibhiḥ kim asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher asya nivṛttir api, yato vyatirekī ity ucyate. na asya nivedayiṣyāmaḥ. kiṃ ca, dṛṣṭā ayuktir aasya nivedayiṣyāmaḥ. yad apy āha – yady aasya niṣedhe tadvad dharmiṇo ’pi niṣedhaḥ. na vai asya pakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ asya padasya arthe goṇī iti prayujyamānaṃ padaṃ ’sya parabhāvās tāvanta eva yathāsvaṃ nimittaasya paripūrṇā pramāṇatā || tasmāt prasiddheṣv asya paripūrṇā pramāṇatā. yadi sva-vacanaasya punar-bhāvaḥ. an-anyatve ’pi nāśasya syān asya puruṣa-artha-upayogino ’bhiyoga-arthasya asya pūrva-vad bibhrataḥ kaścid upakārako nāma, asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe asya pratipattir bhavati. atha para-upatāpanaasya pratītir vastunaḥ kvacit | tad avaśyaṃ tato asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ ca asya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś asya pramāṇa-lakṣaṇam asti iti prameyo ’bhāvaḥ. asya pramāṇaṃ na tu sann api | grāhaka-ātmā a-

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NB_01020 artha-pratīti-rūpatvāt. artha-sārūpyam asya pramāṇam. tad-vaśād artha-pratīti-siddher SV_01611 -abhāvasya sādhakaḥ ||22|| anupalambhaṃ ca asya pramāṇayata ātma-vādo nir-ālambaḥ syāt, aV1_03009 -ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ. sā hi V3_13103 -sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-balaV3_05405 -antaratvāt, artha-antaratve ca doṣāt. na ca asya prayatna-an-ārambha-virāme kadācid SV_02818 -bādhaka-bhāvāt. niścayasya samāropa-viveke ’sya pravṛttir iti gamyate ||49|| tad-viveka eva PV_04138 || bādhāyāṃ dharmiṇo ’pi syād bādhā ity asya prasiddhaye | āśrayasya virodhena tad-āśrita VN_03115 punas tat-prayoga-kṛta eva parājayo ’sya prastāva-upasaṃhāra-avasānatvāt. vyarthaṃ HB_01705 sāhitye ’pi para-rūpeṇa kartā. svarūpaṃ ca asya prāg api tad eva iti kathaṃ kadācit kriyāV2_04604 jñānam, tat svārtham anumānam. pratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs VN_00308 sva-viruddhena bādhyeta. anyathā tatra asya bādhaka-asiddhau saṃśayo dur-nivāraḥ. na ca SV_14102 buddhīnāṃ puruṣa-guṇatva-abhyupagamāt samayo ’sya bādhyate. pratyakṣaṃ khalv apy etad yad imā SV_04016 grahaṇaṃ mithyā-vikalpa eva. itaretara-bhedo ’sya bījaṃ sañjñā yad-arthikā ||72|| yasya SV_14827 | yo ’pi manyate ’-hetuke ’pi vināśe ’-bhūtvā asya bhāvāt sattā anityatvaṃ ca dur-nivāram. aHB_01702 tat kim idānīṃ mātā ca vandhyā ca, ko vā asya bhāṣitasya arthaḥ – a-kṣepa-kriyā-dharmī SV_14507 svabhāvam uttara-kālaṃ vibhāvayanto vināśo ’sya bhūta iti yathā-pratīti vyapadiśanti ity SV_06408 vyāvartate, tad eva tad bhavati iti so ’sya bheda iti ca na syāt. na hy anyonyasya bhedo SV_06412 syuḥ. rūpa-antaratve ca bhedasya tato ’py asya bheda iti bheda-upādhitvād dravya-antara-van SV_09406 kiṃ tu sa tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ svārthaṃ V3_07202 kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ svārthaṃ SV_10004 sa eva hy eka-kṣaṇa-sthāyī jāta iti. tam asya mandāḥ svabhāvam ūrdhvaṃ vyavasyanti, na V2_08207 vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ svabhāvam ūrdhvaṃ vyavasyanti, na SV_14401 kiṃ tarhi daṇḍa-ādi-kalpaḥ. nāśa-kalpaṃ hy asya maraṇam. tan-nivṛttau ca syād eva asya punar PV_02284 anumāne ’py a-vāraṇāt | prayoga-darśanād vā asya yat kiñcid udaya-ātmakam || nirodhaPV_03345 yuktaṃ sva-anubhavaḥ phalam | yataḥ svabhāvo ’sya yathā tathā eva artha-viniścayaḥ || tadā PV_03492 ca nirākṛtam || vicchinnaṃ śṛṇvato ’py asya yady a-vicchinna-vibhramaḥ | hrasva-dvayaSV_14510 bhavatā sa naṣṭaḥ. kiṃ tarhi svabhāva eva asya yena sa naṣṭo nāma. kathaṃ tarhi idānīm aSV_17312 kaḥ | dyotayet tena saṅketo na iṣṭām eva asya yogyatām ||329|| ity antara-ślokaḥ. yasmāt V2_07208 kaḥ | dyotayet tena saṅketo na iṣṭām eva asya yogyatām ||50|| ity antara-ślokāḥ. eka-deśaSV_02620 tat-sāmānyaṃ paśyāmi iti manyate. tato ’sya rajata-samāropaḥ. tathā sadṛśa-aparāparaSV_00614 punar virodhe gamikā eva, yathā na asya roma-harṣa-ādi-viśeṣāḥ santi sannihitaV2_06313 punar virodhe gamikā eva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ santi sannihitaNB_02040 iti. kāraṇa-viruddha-upalabdhir yathā – na asya roma-harṣa-ādi-viśeṣāḥ, sannihita-dahanaV3_13203 nāma kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. NB_03121 nāma sādhana-avayavaḥ kaścit. tena na asya lakṣaṇaṃ pṛthag ucyate gata-arthatvāt. hetoḥ PV_03473 hi na a-dṛṣṭasya prakāśakam || tata eva asya liṅgāt prāk prasiddher upavarṇane | dṛṣṭānta SV_16901 -ādibhir upapluto ’nṛtam api brūyād iti na asya vacanaṃ pramāṇam iti. tad iha api kiṃ na SV_11911 | a-vastuni kathaṃ vṛttiḥ sambandhasya asya vastunaḥ ||238|| vācako hi vacana-aṅgena SV_17013 || yādṛśy agni-hotraṃ juhuyāt svarga-kāma ity asya vākyasya. api ca prasiddhiś ca nṛṇāṃ vādaḥ V3_08111 so ’nitya eva iti nitya-vyavacchedena, asya vākyasya śabda-pradeśa-ādiṣu nitya-an-agniPV_02031 -śaṅkibhiḥ || tasmād anuṣṭheya-gataṃ jñānam asya vicāryatām | kīṭa-saṅkhyā-parijñānaṃ tasya PV_03303 -karma vibhajyate || an-ātma-bhūto bhedo ’sya vidyamāno ’pi hetuṣu | bhinne karmaṇy aSV_14210 dṛśyate vā. atiprasaṅgo hy evaṃ syāt. sa eva asya vināśa iti cet (270ʼabʼ) yadi sa eva artho SV_14810 pratiṣedhe vidher a-sambhavāt. tata eva asya vināśe na kaścid dhetuḥ. tathā hy apekṣyeta HB_02301 paraspara-parihāra-rūpatvāt. tasmāt saty asya vināśe vināśa-svabhāvena eva anena VN_00207 -pramāṇa-an-upadarśane virodha-abhāvād asya viparyaye vṛtter a-darśane ’pi san kṛtako vā VN_00305 sādhayati hetoḥ sādhya-viparyaye, tad asya viruddha-pratyupasthāpanād bādhakaṃ pramāṇam SV_09616 ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt. tasya bhāve kvacid aV3_07908 ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid aSV_17121 svam eva matam āha iti na tīrthakara-antarād asya viśeṣaṃ paśyāmaḥ. tathā hi. tad-artha-vacana SV_16518 yathā ayaṃ tat-sādhana-sambhave ’py asya viśeṣas tathā anyasya api syād ity anPV_02222 iti cet tataḥ kiṃ tasya varjanam || a-dūṣite ’sya viṣaye na śakyaṃ tasya varjanam | prahāṇir SV_09614 ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram iti V3_07706 ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram iti SV_07211 na sāmānyasya ādhāro ’sti. tan na ādheyatā asya vṛttiḥ. atha punaḥ sato ’pi sāmānyasya aSV_12101 kvacid atiśayam abhyupeti ity a-pratyayā eva asya vṛttiḥ. dṛśyante ca vicchinna-kriyāSV_17607 āgamasya sati vastuny avisaṃvādena asya vṛttes tan-nivṛtti-lakṣaṇa-anupalabdhir PV_03404 ca upahata-indriyaḥ || śodhitaṃ timireṇa asya vyaktaṃ cakṣur atīndriyam | paśyato ’nyaVN_03905 śarāva-prabhṛtīnāṃ dṛṣṭaṃ parimāṇam iti. asya vyabhicāreṇa pratyavasthānaṃ nānā-prakṛtīnām HB_03115 upalabhamānā buddhis tathātva-pracyutim asya vyavacchinatti. evaṃ hi sa tayā paricchinno V2_07508 -dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady asya abhāve na SV_09709 dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho bhavati yady asya abhāve na V2_09410 icchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. na ca na asti iti SV_01213 icchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. nanu tad-abhāve SV_03316 viśeṣaṇa-viśeṣya-bhāvo vā. gotvam asya śuklam iti. tan-mātra-viśeṣeṇa buddhes tad-

asya SV_15814 V3_09402 PV_02179 PV_03337 V1_02309 V2_05908 PV_04242 PV_02143 SV_15324 V3_12008 V3_12010 SV_08120 SV_03114 SV_02810 SV_12004 SV_11515 SV_09120 NB_03116 SV_17608 V3_09401 PV_04095 V3_03006 PV_03421 V2_05404 HB_02808 VN_00406 HB_03514 SV_05201 PV_03444 SV_10325 V3_08904 V2_09102 SV_02115 V3_03202 PV_03442 SV_08422 SV_07224 SV_04409 V2_09009 SV_02307 V2_08703 SV_14506 SV_01820 SV_08122 SV_02917 HB_02103 SV_01825 SV_08712 V3_04606 V2_08505 HB_03512 SV_03705 V3_03710 SV_07623 SV_14513 SV_07620 SV_00414 SV_05009 SV_07619 SV_09120 V1_03110 SV_15117 SV_14107 V1_04209 V2_06901

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iti. a-sambandhāt. viṣaya-upanayanād ayam eva avasthā ghaṭo ’stu, yathokta-lakṣaṇatvād vidyate | kādācitkatayā siddhā duḥkhasya anubhūyate | smaryate ca ubhaya-ākārasya -rūpam iva sukha-ādi-saṃvedanam, idam ’sty eva. tasmāj jñānaṃ tad-yogyatā vā -kārya-ātmatayā sa ca || nairātmyād api tena -āder doṣa-saṅkṣayaḥ || na ity eke vyatireko -vipakṣasya varṇyate vyatirekitā | sa eva a-sapakṣād eva vyatireka iti. nanv evam prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca arthe samavāya-dharmāṇi tāni saha utpādena anyad api, a-samāropa-viṣaye vṛtteḥ. yatra samāropa-viṣaye tasya abhāvāt. yatra hy vā śabdaḥ tad-avyabhicārī iti tattvam -ayogāt. sa ca āśrayo ’nityaḥ. apāye bhavati iti. tathā api kathaṃ niṣiddho yāvad -svabhāva-upasaṃhāra-sambhavāt. na hy -anupalabdhir abhāvaṃ sādhayati iti, tad iti, tan-nivṛttāv a-nivṛttāv apy aparasya bādhakam ity amum | vaktum arthaṃ sva-vācā bādhakam ity amum arthaṃ vaktuṃ sva-vacanena jagataḥ svayam || kramād bhavanti tāny vidhiḥ prāptaḥ, abhāva-vyatireka-lakṣaṇatvād evaṃ kaścid bhāva-abhāvayoḥ sambandho yena ’nyasya api tatra abhāve sandigdham -viṣayatvaṃ hetu-lakṣaṇam, bādhāyām apy na tau kadācid api śliṣṭau gṛhītāv iti idam ca na dṛṣṭavān | prāk kathaṃ darśanena eva. yady an-upalabhyamāno vyāpakaḥ svabhāvo -vat. tathā ca ayam atra akiñcitkaraḥ katham na syāt, an-upayogāt. upayoge vā sa eva na syāt, tad-an-upayogāt. upayoge vā sa eva tulya-kakṣatvāt, yathā sva-vacane. tadā ca | dṛṣṭa-ākhyā tatra cet siddhaṃ sārūpye -abhāvena atiprasaṅgāt. tasmāt svabhāvo pratilabhate sa cen na tasya janyaḥ syāt. sā vyatiriktaṃ dharmam iva a-viśeṣeṇa aparam ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam sakṛd vaikalye ca punar na dṛṣṭaḥ. taj-janyo sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo eva tu kṣaṇa-sthiti-dharmā vināśaḥ. tam ity ukte ’n-artha-antara-bhāve vyaktam ayam dhi sa tasya prāṅ na āsīt tatra eva ca gṛhyamāṇasya a-gṛhītaṃ nāma. ato yad eva -hetu-vat kāryaṃ kurvīta, karotu. sa punar tata eva tad-bhāvatā-vedinaḥ. tathā hy ayam yady a-viśeṣaḥ syāt syād etad iti. yathā ca ca eka-bhāve pratīti-sādhana-abhāvam āha. dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre bādhāyām api satyāṃ sādhyaṃ sādhayed yena -puruṣa-viśiṣṭā sattā nagaram iti cet. kim apy atra viṣaye na iṣṭā eva. viṣayaṃ ca niveditaṃ ca. bheda-viṣayatvaṃ punar iti taj-jñāpanāya sā | avasthā a-hetur uktā prati kaścid ādaraḥ kvacid avisaṃvādo -vyapekṣayā ||3|| hetur anupalabdhiḥ. bhedo yam eva khalv ākāram iyam āropayati, sa eva arthavatī kevalaṃ viplava eva iti na asmākam vā na asti iti matir na bhavati. na ca ātma-bhedād asya iyam adhigatir ity ayam -upasthāpana-anuvidhāyinī iti tasmin saty buddhīnām anumeya-anvaya-vyatireka-liṅgatvād -ākāraḥ svasaṃvidaḥ sādhanam iṣṭam, tato atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy

asya śrāvakaḥ syāt. tac ca na śakyam, tasya asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā asya sa-hetutā || nityaṃ sattvam asattvaṃ vā aasya saṃvedanaṃ phalam || yadā niṣpanna-tad-bhāva asya saṃvedanam iti sambandhasya abhivyaktiasya sattā, tad-vyatireko ’nupalabdhir asattā. asya sandigdhaṃ vinivartanam | astu nāma tathā ’sya sandigdho vyabhicāry ataḥ | a-kṣayitvaṃ ca asya sapakṣaḥ syāt sarvo hetur ato ’nvayī ||291|| asya sapakṣe ’nuvṛtty-abhāvaḥ kathyate. so asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena asya samavayanti iti samayaḥ. tad-vyatikrame asya samāropo na tatra niścaya iti samāropaasya samāropo yathā sthiraḥ sa-ātmaka iti vā, na asya sambandhaḥ. sā ca utpattir abhivyaktir vā ’sya sambandhasya apy apāyaḥ, anyathā an-āśritaḥ asya sambandho dharmo vā na asti iti matir na asya sambhavo yathā-avasthita-vastu-sthitiṣv ātma asya sarva-viṣayatve ’pi vastv-antareṇa a-vṛttau asya sarvasya abhāvāt. evaṃ tarhi sā eva avasthā asya saha-uktiḥ sāmya-dṛṣṭaye || udāharaṇam apy asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva asya sahakāry-upakārataḥ | āhuḥ pratikṣaṇaṃ asya. sā eva tāvad asato na nivṛttir iti nivṛtter asya sādhanaṃ syāt. asti viṣaya-viṣayi-bhāvaḥ asya sāmarthyam. anyat tatra samartham, tadasya sāmarthyāt. tathā ca yathā anupalambhe asya sāmānyam ayaṃ vā tadvān iti na syāt. tathā asya sārūpyaṃ so ’dhyavasyati || sārūpyam api na ’sya siddhiḥ syāt, yathā vṛkṣatvaṃ śiṃśapāyāḥ. asya sthāpayitā. tad ayaṃ na kenacit pratibaddha asya sva-ātma-bhūtā anityatā iti kim anyayā, asya sva-ātma-bhūto ’nityatā iti kim anyayā. asya sva-vacanena virodhaḥ, na śāstreṇa. tayor ’sya sva-vedanam || atha ātma-rūpaṃ no vetti para ’sya sva-hetor ity ucyate. tasya api taj-jananaasya svabhāva-bhūtā yogyatā prāg eva asti iti na asya svabhāvaṃ dharmitayā vyavasthāpya asya svabhāvaṃ manda-buddhiḥ paśyann api na ’sya svabhāvaḥ, anyathā sakṛd apy abhāvāt. sa tat ’sya svabhāvaḥ, anyathā sakṛd apy abhāvāt. sa tat asya svabhāvam uttara-kālaṃ vibhāvayanto vināśo asya svabhāvas tan-mātra-anubandhī pramāṇa-dṛṣṭas asya svabhāve sthitasya paścād bhavati iti durasya svabhāvena grahaṇaṃ tad eva upakāratvena api asya svabhāvo ’-kṣepa-kartṛ-dharmā cet, pṛthagasya svabhāvo yena tad-abhāve na bhavati. anyathā asya svayam a-bheda-vādino ’-bheda-a-viśeṣe ’pi asya hi dvayasya ekatra samuccayāt sarveṣu ’sya hetumattā-vyatikramāt ||57|| yeṣām upalambhe asyā na abhāva-nirṇayaṃ prati yatnaḥ kriyate asyā nir-atiśayāyā viśeṣaṇam, sattāyāś ca ekatvāt. asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake asyā bahulaṃ bhinna-padārtha-darśana-balena teṣu asyā bhedam āropya cetasā ||276|| na bhāvo jāto ’syā vastuni kārya-kāraṇa-bhāva-pratibandhān na ’syā viśeṣaṇam upalabdhi-lakṣaṇa-prāpta-sattvam. asyā viṣaya iti, a-viṣayī-kṛtasya a-śakyaasyā viṣaya-nirūpaṇaṃ prati kaścid ādaraḥ kvacid asyāḥ kathañcid bhāve sambhavo ’bhāveṣu tathā asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam asyāḥ kāraṇe yogye sā bhavaty eva. tad yadi asyāḥ. kiṃ ca, ānupūrvyāś ca varṇebhyo bhedaḥ ’syās tad-bhāva-vyavasthāpanāt. tatra ātma-viṣaye asyāḥ, tad-vyatikrame ca niyama-ayogāt. śakteś ca

asyās PV_02207 PV_02039 VN_05204 V1_03705 NB_02044 SV_12218 SV_09620 V3_08002 PV_02063 PV_03297 PV_04113 SV_00524 V2_06209 NB_02045 SV_00607 SV_13623 SV_10421 V1_03512 PV_03480 PV_03461 V3_03509 SV_07225 PV_03352 V1_03711 SV_17502 PV_02201 PV_02217 PV_02201 PV_02270 SV_11115 V3_08311 SV_15816 PV_02226 SV_07715 SV_09016 SV_08924 SV_08922 V2_06308 SV_05103 PV_03099 PV_02065 PV_03105 PV_04159 PV_02162 V1_04401 PV_04160 PV_04156 V3_02806 PV_02052 VN_00215 VN_01108 SV_12126 SV_09913 V2_07810 SV_14002 SV_14914 V1_02115 SV_12924 SV_10001 V2_08204 SV_09926 V2_08201 SV_03312 SV_06611 SV_03318

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vidyamāna-ātmanā iti ca | eṣa prakṛtir indriyāṇāṃ mano mateḥ | upaghāto ’sti bhaṅge -arthāyā vacanaṃ punar-vacanam, kiṃ punar ca viṣaya-ākāratā eva sādhanam, yathā-ākāram -pratītir bhavati iti svārthe ’py anumāne eva. yayā sāmagryā sambhavati sā yadi syāt, tasmān na sattā sādhyate. sādhanatve punar tasmān na sattā sādhyate. sādhanatve punar āśrayaḥ sthiti-kāraṇam | sataś ced āśrayo na kiṃ niṣidhyate || sarpa-ādi-bhrānti-vac ca -balād eva vastuto ghaṭito dhvaniḥ | sarvo asattā eva. tatra kevalaṃ viṣayī sādhyate. atra śiṃśapā vṛkṣa-abhāvād iti. sarvatra ca anumāne ’syāḥ prayoga-nirdeśaḥ. sarvatra ca na atra śiṃśapā vṛkṣa-abhāvāt. sarvatra ca yena kāryatāṃ sādhayet. na hy asiddhāyām ca na syāt, dṛṣṭānta-anapekṣaṇāt. na hy kasyacit. pratyakṣa-prativedyatvam apy -rūpā naḥ svayaṃ dhīḥ samprakāśate | anyo ’pi vā bhavet || kārya-kāraṇa-sāmagryām tad-yogyatā-balād eva vastuto ghaṭito -janane tam apekṣeta. para-bhūtāyāṃ ca | artha-grahaḥ kathaṃ satyaṃ na jāne | artha-grahaḥ kathaṃ satyaṃ na jāne -anurāgena kila mantri-mukhya-dārakaṃ kāmaye duḥkhī vā mā bhūvam iti tṛṣyataḥ || yā eva bhasma-vat | yaḥ paśyaty ātmānaṃ tatra asya saha-jaṃ sattva-darśanam | na hy a-paśyann smṛta-udbhavaḥ | sthiraṃ sukhaṃ mama tasmād dveṣa-ādi-sambhavaḥ ||222 || na hi na -ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, -saṃskāra-ādayo ’py uktāḥ. māṃ śrāvayaty na dvayos tataḥ | duḥkha-bhāvanayā syāc ced -deśād bhinna-deśam. tayoś ca vartata iti. tad-abhāvād a-sambhavaḥ ||184|| so ’yam tad apy ekānta-sambhavāt ||181|| yad ayam iti so ’pi kiṃ na karoti. etena eva yad iti cet, na, tataḥ kārya-utpatter a-kṣepāt. viplave ’pi pramāṇa-tad-ābhāsa-vyavasthā, eva kathyate | tad atyanta-vimūḍha-artham tatra api kiṃ punaḥ sthiti-hetunā | māyā-golaka-bheda-vat || tathā hy a-liṅgam ādīnāṃ saṅkhyā-sāmyaṃ na yujyate || sarṣapād -cetanayor bhinna-pratibhāsa-avabodhataḥ | utpaśyann ekam a-pramāṇam ācakṣīta, aparam kāryam ālāya yadi na eva upalakṣyate || -bādhā-anya-viśeṣasya nāntarīyaka-bhāvinaḥ | eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam prāṇa-apānau tato na tat || preraṇaiti pravartamānam a-sāmarthyam asal-lakṣaṇam pravartamānaś ca kathaṃ na svabhāva-nānātvam ca hetor a-bhedane bhāvānāṃ bhedaḥ syād pratīta eva. na ca svabhāva-niyamo ’rthānām pratīta eva. na ca svabhāva-niyamo ’rthānām ca. utpattimantaś ca parataḥ. sattāyā -svabhāva-niyamāt phala-svabhāva-niyamaḥ. ādibhyas tat-prasavās tad-anyebhyo ’nya iti, utpattimat kutaścid bhavati. tathā hy cet. niyamavatī na syāt. tasmān na iyam iti cet, na niyamavatī syāt. tasmān na iyam na avaśyaṃ sataḥ kutaścid bhāva iti cet. na avaśyaṃ sataḥ kutaścid bhāva iti cet, iti. yadā punar vyavaccheda-antara-a-nir-antara-abhidhāyinaś ca an-ākṣepakāḥ, nirāśraya-bhūtāyā ekatvena a-pratibhāsanāt. nir-

ākāṅkṣatvāc asyās tu nimitta-antarataḥ skhalat || vyāvṛttau ’syās teṣāṃ bhaṅgaś ca dṛśyate || tasmāt sthityasyāḥ punar-vacanam ity ayuktaṃ nigamanam. asyāḥ prathanāt. artha-sthiteḥ svasaṃvedana’syāḥ prayoga-nirdeśaḥ. sarvatra ca asyām abhāvaasyāḥ sambhavaṃ pradarśya tad-abhāvaṃ pradarśayet, asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharme asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharme asyāḥ sthātur a-vyatirekataḥ || vyatireke ’pi tad asyāḥ syād akṣa-vikṛtāv api | nivṛttir na ’syām a-pratīte ’pi tasmiṃs tat-siddhatā tataḥ || asyām api yadā vyāpaka-dharma-anupalabdhyā vyāpya asyām abhāva-vyavahāra-sādhanyām anupalabdhau asyām abhāva-vyavahāra-sādhanyām anupalabdhau asyām abhāva-sādhanyām anupalabdhau dṛśya-ātmanām asyām evaṃ bhavati iti. tasmāt sattā-siddhis tatasyāṃ kaścid dṛṣṭānto ’sti. kiṃ na nir-upākhyaṃ asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ ’syāṃ rūpa-saṅkrāntyā prakāśaḥ samprakāśate || asyāṃ sambandhi na aparam | sāmarthya-a-darśanāt ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tatasyāṃ sā eva tato bhavati iti sthiti-vat ’ham api īdṛśam || a-vibhāgo ’pi buddhy-ātmā ’ham api īdṛśam ||43|| ity antara-ślokau. kathaṃ ’ham iti. evaṃ-jātīyakam etad api vahneḥ śītaaham iti dhīḥ sā eva saha-jaṃ sattva-darśanam | aham iti śāśvataḥ snehaḥ || snehāt sukheṣu aham iti snihyaty ātmani kaścana || na ca ātmani ahaṃ ca ity-ādi satya-catuṣṭaye || abhūtān ṣoḍaśa ahaṃ na mama iti paśyataḥ parigraham antareṇa ahaṃ mama iti ca a-paśyato ’nunaya-pratighaahaṃ śrāvayāmi iti tayoḥ pratyayād vaktṛ-śrotṛahi-daṣṭa-aṅga-hāni-vat || ātmīya-buddhi-hānyā aho vyasana-santatiḥ ||152|| bhinna-deśayor hi ahrīkaḥ kvacid apy ekam ākāraṃ pratiniyatam aahrīkaḥ syād uṣṭro dadhi syān na iti kim apy aahrīkāḥ kim apy a-ślīlam ākulam | pralapanti ā antya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, ā āśraya-parāvṛtter arthakriyā-yogya-abhimataā-go-pālam a-saṃvṛteḥ || etāvan niścaya-phalam ā nāśaka-āgamāt sthānaṃ tataś ced vastu-dharmatā | ā-bālam a-saṃśliṣṭa-uttara-udayam | paśyan ā mahā-rāśer uttara-uttara-vṛddhimat | gurutvaṃ ā-vikāraṃ ca kāyasya tulya-rūpaṃ bhaven manaḥ || ā-saṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād ā sarṣapād gurutvaṃ tad dur-lakṣitam an-alpakam | ā-sūkṣmād dravyam ālāyās tolyatvād aṃśu-pāta-vat | ākarṇanīyaṃ vā. anyathā artha-antara-gamanād ākarṣaṇe vāyoḥ prayatnena vinā kutaḥ | nirhrāsaākarṣati. tena yat sat kṛtakaṃ vā tad anityam eva ākarṣayati sukha-duḥkha-vat. sa-anvayatve ca kā ākasmika iti na kvacid vinivarteta. tasmād yaḥ ākasmiko yuktaḥ. anapekṣasya deśa-kāla-dravyaākasmiko yuktaḥ, anapekṣasya deśa-kāla-dravyaākasmikatva-ayogāt. tan na idaṃ pratyabhijñānaṃ ākasmikatve ’py asya ukto doṣaḥ. pratighātaākasmikatve deśa-kāla-prakṛti-niyama-ayogāt. ākasmikatve sattvasya deśa-ādi-niyamo na syād ity ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko ākasmikī tarhi sattā iti. na iyaṃ kasyacit ākasmikī tarhi sattā iti na iyaṃ kasyacit kvacit ākāṅkṣas taṃ jñātum icchati, tadā a-parityaktaākāṅkṣatvāt, kathaṃ viśeṣaṇa-viśeṣya-bhāvaākāṅkṣatvāc ca. dvitīye tu bhavati, tathā saṅketa

ākāṅkṣāyāṃ V3_01508 VN_02910 VN_02901 VN_03616 SV_08722 SV_08509 SV_10603 V3_06805 V1_04002 PV_02271 SV_07805 SV_12706 SV_05010 SV_03119 SV_07523 V3_06310 SV_04403 SV_05421 V1_01611 SV_05501 V1_01615 PV_03247 V1_01912 PV_03235 PV_03340 PV_03379 PV_03510 PV_03203 SV_00301 HB_00303 SV_06507 SV_14917 SV_14918 SV_16401 V3_06309 SV_10609 V3_06810 SV_03212 SV_05004 V3_06006 V3_06112 SV_06520 PV_03215 SV_06217 SV_06526 V2_08811 PV_02004 V2_08806 SV_02326 PV_03507 PV_03373 PV_03023 SV_10527 V3_06802 SV_02219 V2_08606 PV_03331 V1_03603 V1_02506 SV_08514 PV_03374 SV_06007 SV_03826 SV_07920 PV_03334

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bhojaya iti, na ekasya bhojana-a-sambhave ’ntu jetā api na bhavati iti. anityavyavasthāpyate. tasmād iha api yadi nivṛttagotva-ādinā parasya vyabhicāra-siddhim na kuryuḥ sahakāriṇaḥ | (175ab) na vai sarva’pi tena na evaṃ cet (168a) na vai sarva-āhita-vāsanā-prabhava iti tat-pratibhāsy-āhita-vāsanā-prabhava iti tat-pratibhāsyniyamād dvi-candra-ādi-vat. na hy anayor eka| tatra eva tad-viruddha-artha-tattvaca tathā niścayāt, tasya ca ekasya a-dṛṣṭaiṣṭam asty anyad vā iti śakyam avasātum, iti, a-viṣayī-kṛtasya a-śakya-samāropāt, -pratipattir yat tan-niścayanam. tac ced idam eva khalu rūpasya anyatvaṃ yan na tad -ākāra-niyama-sāmarthyena apara-pratikṣepāt, -viṣayī-karaṇe ’py a-niścita-anya-ākāram -pratibhāsaḥ, tad-abhāve ’pi tāsāṃ bhāvāt, pratibhāsate. na ca śabda-viṣaya eva vastu, -antareṇa ca sva-jñāne pratibhāsanāt, aneka-vad gandhasya cakṣur-buddhi-vac ca rūpasya. viduḥ | hetutvam eva yukti-jñā jñānaviduḥ | hetutvam eva yukti-jñā jñānavastunaḥ | ekasya eva kuto rūpaṃ bhinnasa eva artha-viniścayaḥ || yadi iṣṭaa-tad-ākāraṃ kathaṃ jñāne ’dhirohati | ekacodya-doṣo dur-uddharaḥ || tathā hi nīla-ādycitraṃ citraṃ yad īkṣase || tulya-artha-bhedena iti. bhedo dharma-dharmitayā buddhy-balena a-tad-vyāvṛtti-viṣayā yathā-dṛṣṭaeva vastuni jñāna-saṃvādāt. na punar bhinnayena taj-janmā tathā syān na anyaḥ. sarvadarśanāt. nanv idam apy a-niśceyam eva sarva-nir-apekṣāṇām a-sāmarthyāt, tatra api tadsāmarthyam iti tad eva pramāṇaṃ syāt. tadapy arthayos tasya an-apāyāt. vastu-viparītaapy arthayos tasya an-apāyāt. vastu-viparītabhavati. tasmān na abhūta ity eva sarvaapi hi jala-ādi-bhrāntes tāv eva a-bhinnapratyakṣeṇa eva sidhyati ||47|| na hy ekaapi tasyā eva viśiṣṭa-upalabdher ekaviṣayī-kriyeta, so ’yaṃ sarva-artha-sarvabhedo ’py upaplavaḥ || na grāhya-grāhakatam | tad-bhede bhidyamānānāṃ samānabhinna-ākārābhir buddhibhir viṣayī-kriyate, an-anumānam eva ity avyabhicāraḥ. na apy pradhānatvād dheya-upādeya-vastuni || viṣayasphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty udbhavā. sphuṭam eva tādṛśaṃ loko vivecayaty ca jñānam artho bāhyaś ca kevalaḥ | ekatasyāś ca anubhavād bhavaḥ | sa ca artha-vijñānam anurundhan vibhāvyate | nīla-ādy-vastu-pratipādana-samīha-a-prayogāt, tad-vastu-pratipādana-samīhā-prayogāt, tad-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa|| vibhakta-lakṣaṇa-grāhya-grāhakanirīkṣyate | vibhakta-lakṣaṇa-grāhya-grāhakaeva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-anekaiti nānātvam eva kvacin na syāt. sarva’pi saḥ | ākāraḥ sa ca na arthasya spaṣṭaekaṃ hi kiñcit paśyato ’nyatra tadbuddhi-parivartinām eva bhāvānām asya idam iti vyatireka-pratītir a-tad’nubhūyate || yadi buddhis tad-ākārā sā asty

ākāra ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antaraākāṅkṣe punar vādini na kaścid doṣo viśeṣaṇaākāṅkṣe vādini paro ’naikāntikatām udbhāvayet, aākāṅkṣeta, tasya tat sva-pakṣa-viruddhaṃ na ākāra-a-vivekaṃ brūmo bhedasya api bhāvāt. tasmāt ākāra-a-vyatirekaṃ brūmo yena evaṃ syāt. kaścid ākāra-adhyavasāya-vaśena ca bhāva-abhāva-ubhayaākāra-adhyavasāya-vaśena ca bhāva-abhāva-ubhayaākāra-anupalambhe ’nya-upalambho ’sti. na ca etat ākāra-anurodhinī || hanti sā anucarāṃ tṛṣṇāṃ ākāra-antara-abhāvāt. tasmān na an-avayavam aneka ākāra-antara-vat. anya-a-sambhavi kāryaṃ gamakam ākāra-antara-vat. sa ca tatra na asti ity aākāra-antara-vad a-niścitaṃ kathaṃ tair gṛhītam. ākāra-antara-vad a-viśeṣāt. tac cet sāmānyasya ākāra-antara-saṃsarge tasya abhāvāt. tasmād ayaṃ ākāra-antara-sākāṅkṣa-buddhi-grāhyaṃ bhinna-śabda ākāra-antareṇa ca sva-jñāne pratibhāsanāt, anekaākāra-antareṇa darśane pratibhāsanād etāvan-mātra ākāra-ayogād ekasya atiprasaṅgāc ca. tasmān na ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. ākāra-arpaṇa-kṣamam || kāryaṃ hy aneka-hetutve ākāra-arpaṇa-kṣamam ||20|| ity antara-ślokaḥ. na ākāra-avabhāsi tat || vṛtter dṛśya-a-parāmarśena ākāra ātmā syād anyathā vā anubhūyate | iṣṭo ’nākāra-uttaraṃ jñānaṃ tathā hy uttaram uttaram || ākāra eka ekaṃ ca vedanam | lakṣyate na tu nīlaākāra-kālatvena upalakṣitayor dhiyoḥ | nānā-arthā ākāra-kṛto na artho ’pi, vikalpa-bhedānāṃ ākāra-grahaṇān na pramāṇam, prāg asādhāraṇaṃ ākāra-grāhiṇāṃ jñāna-śabdānām eka-vastuākāra-janmanāṃ vināśa-darśanāt. nanv idam apy aākāra-janmāno naśyanti iti. tāsām a-niḥ-śeṣaākāra-dhyāna-āder eva prayogāt. tasmāt tadākāra-niyama-sāmarthyena apara-pratikṣepāt, ākāraākāra-niveśiṣv api tīrtha-antarīya-pratyayeṣu ākāra-niveśiṣv api tīrtha-antarīya-pratyayeṣu ākāra-niścayaḥ. tatra api ca anya-vyāvṛttir anyaākāra-parāmarśa-pratyaya-nimitta-anubhava-jananau ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād anyo ākāra-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva ākāra-pratīti-prasaṅgo ’-sāmānādhikaraṇya-ādayaś ākāra-bāhyam asti ca lakṣaṇam | ato lakṣaṇaākāra-bhāsini ||124|| sa ca ayam anya-vyāvṛttyā ākāra-bheda-āśrayatvād bhedasya, tasya ca aākāra-bheda eva tad-a-tattve nibandhanam, api tu ākāra-bhedāc ca dhiyo ’dhigama-bhedataḥ | bhāvād ākāra-bhedāt. anantaraṃ vā kāraṇaṃ kāryam ākāra-bhedāt. tasmān na su-vivecita-ākāraṃ kāryaṃ ākāra-mati-grāhye bheda-abhāva-prasaṅgataḥ || suākāra-rahitaḥ sā idānīṃ tadvatī katham || na ākāra-leśo yaḥ sa tasmin kena nirmitaḥ || ākāra-vikalpa-jananāc ca. na ca upādāna-kāryaākāra-vikalpa-jananāc ca. na ca upādāna-kāryaākāra-vijātīyād bhavaty a-hetukatva-prasaṅgāt. ākāra-vijātīyād bhavati, a-hetukatva-prasaṅgāt. ākāra-viplavā | tathā kṛta-vyavasthā iyaṃ keśaākāra-viplavā ||39|| tathā kṛta-vyavasthā iyaṃ ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ ākāra-viveka- a-vivekinor vā arthayor ākāra-vivekataḥ || vyatiriktaṃ tad-ākāraṃ ākāra-vivekinīṃ buddhim anubhavatas tato ’nyad ākāra-viśeṣa-parigrahād bahir iva parisphuratāṃ ākāra-viśeṣavatī ca na syād iti cet. uktam atra ākāra-viśeṣiṇī | sā bāhyād anyato vā iti vicāram

ākāra PV_03378 SV_04402 PV_03370 PV_03147 V1_04009 PV_03366 V1_04214 SV_02722 SV_05008 PV_03363 SV_01521 V2_09809 HB_02502 SV_02606 SV_07801 SV_16318 SV_05511 V1_03802 PV_03380 SV_05504 SV_02616 V1_02409 SV_04218 V1_04308 SV_02613 V1_03610 PV_03374 PV_03167 V1_03610 SV_07802 V1_04208 V1_03704 V1_03613 V1_03705 SV_04403 SV_08525 SV_05009 PV_03379 SV_02326 V1_04112 SV_04218 PV_03368 PV_03402 SV_09016 PV_03375 SV_04104 SV_06906 V1_02307 SV_05705 PV_03419 PV_03419 V1_02608 SV_09017 SV_08506 PV_03337 PV_03221 V1_03406 V1_03608 PV_03217 PV_03224 SV_05419 SV_05507 SV_03914 SV_05619 V1_03602

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-vijñānam ubhaya-aṃśa-avalambinā | ekadoṣāṇām a-prasaṅgaḥ. tad a-bhinnam eka-aṃśena tad-abhāve na tad bhavet || an-artha-vyakty-avabhāsi tat | varṇa-ākṛty-akṣarana tayor api saha-upalambha-niyamaḥ. nīlamānam ātmā meyaḥ phalaṃ sva-vit || grāhakaātmā meyaḥ phalaṃ sva-vit ||56|| grāhakabuddhyā katham a-viparyasto nāma. tad-grāhiṇī buddhir bhrāntir na syāt. abhūta-ādi-vat || tatra buddheḥ paricchedo grāhakavacana-ādeḥ kiñcin-mātra-sādharmyāt sarvavacana-ādeḥ kiñcin-mātra-sādharmyāt sarvasvabhāva-bhedo rūpa-a-bhede ’pi, na hy śabdaḥ. tasya pratyakṣeṇa eva siddheḥ sarvaayuktam etat. sarvatra sarvadā sarvatad-upakārāt phalam iti cet. na, puruṣana ca tato vyatiriktaḥ kaścid a-bhinna vyavasthā, na tu yathā-tattvam iti. viṣayauttaram || tasya artha-rūpeṇa ākārāv ātmalokam. sa tu tasyāṃ pratibhāsamāna -antaraṃ na saṃyojyate, yathā śuktau rajataanubhavaḥ. ko ’nayor bhedaḥ. viṣaya-paramārtha-samāna-ākāram, tatra yo ’rthasiddhā bhavati. yadi bhāsamāno viṣayasaṃyojyeta guṇa-antaram | śuktau vā rajatayadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭatadā abhāvāt syāt tathā anubhave ’pi saḥ | -aṃśaṃ kam āha iti tatra anya-apoha ucyate | svabhāvatvād artha-pratipatteḥ. yadi hi iṣṭa-darśana-āśrayaḥ pratyayaḥ sarvatra sarvaprakāśakaḥ syāt, prakāśa-vat. tasmād grāhaka-rūpā eva artha-pratītiḥ. tasyāś ca viṣaya-svabhāvaṃ vyavasthitiḥ, sarva-jñānānām ekatasyāś ca viṣaya-ākāratā eva sādhanam, yathāeka-ākāra-viṣayī-karaṇe ’py a-niścita-anyakhalv idaṃ mithyā-jñānaṃ yad anekatra ekatarhi sā tat-sāmānya-grāhiṇī. yam eva khalv taj-jñānena anubadhyate || anyathā hy a-tadākāra-bhedāt. tasmān na su-vivecitakvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-grāhi iva tad-anya-bheda-paramārtha-samānahetutve ’patya-janmani | pitros tad-ekasya kutaścid avalambate || mayūra-candraka||184|| so ’yam ahrīkaḥ kvacid apy ekam spaṣṭa-ākāra-vivekataḥ || vyatiriktaṃ tad-an-anvaye ’pi prakṛtyā eva ekam eka-anitya-ādi-śabdeṣu yathā-kalpanaṃ samīhita-ādayaḥ saṃvedyatvāt. na hi yad yad-viṣayaāder arthasya hetutvād vyaktayo ’pi saṃsṛṣṭaiti kathyeta tad-abhāve ’pi tat-kṛtam || na ’rtho ’n-upakārāt saha-uditaḥ | vyakto ’nbhinna-upalambhayor api sukha-ādi-nīla-ādy-abhāvād bhāvānāṃ katham a-saṃsṛṣṭa-anyaidam eva hi bheda-a-bheda-lakṣaṇam ekayad evam anubhūyate | smaryate ca ubhayaanubhūyate | iti nāma eka-bhāvaḥ syāc citravijñānasya, tat-pratibhāsinaḥ sthūla) yeṣāṃ buddhir eva upadarśita-grāhya-grāhakaa-vidyā-upapluta-ātmanām | vijñaptir vitathagrāhyatā nāma kācana | tatra buddhir yadkiṃ tarhi na bhinneṣv artheṣv arpita-tadbhinnā eva vyaktayaḥ. kathaṃ tāsv a-bhinnaapi na eva pratipattiḥ. kevalam a-bhinnasvabhāva-saṃsargo ’sti iti. tatra saṃsṛṣṭatat-svabhāvo ’nubhava eva. a-vedya-vedaka-

ākārā ākāra-viśeṣeṇa taj-jñānena anubadhyate || anyathā ākāra-viṣayī-karaṇe ’py a-niścita-anya-ākāram ākāra-śaṅkā syād apy arthavati cetasi | atītaākāra-śūnyaṃ gotvaṃ hi varṇyate || samānatve ’pi ākāra-saṃvedanayos tu niyama eva. na sa nānātve ākāra-saṅkhyātā pariccheda-ātmatā ātmani | sā ākāra-saṅkhyātā pariccheda-ātmatā ātmani | sā ākāra-samāropa-saṃśaya-rahitaś ca tat-pratipattau ākāra-samāropād bhrāntir iti cet. na tarhi sā tat ākāra-sammataḥ | tādātmyād ātmavit tasya sa ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣaākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣaākāra-sāmyam eva bhāvānāṃ tattve nibandhanam, aākāra-siddhiḥ, tad-anyasya asiddhasya abhāvāt. ākāra-sthita-ātmā iti cet. tat-svabhāva-darśanaākāra-svabhāva-caryā-adhimukti-vaiyarthyaākāro ’sti. ākṛti-sāmānya-vādino ’pi viśeṣa-vat ākāraḥ kaścit paricchedaś ca antaraḥ svasaṃvidita ākāraś ca kaścana | dvitīyasya tṛtīyena jñānena ākāro na artheṣv asti. anyatra bhedād a-bhedinaḥ. ākāraḥ. na hi śuktau dve rūpe samānaṃ viśiṣṭaṃ ca, ākāraḥ padārtho ’-saṃvedano ’nyā saṃvit. aākāraḥ pratibhāti bāhya iva eka iva an-arthakriyā ākāro buddher a-bhinnaḥ, tato bhinnam asti iti ākāro rūpa-sādharmya-darśanāt ||44|| yadi dṛṣṭaākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ ākāraḥ sa ca na arthasya spaṣṭa-ākāra-vivekataḥ || ākāraḥ sa ca na arthe ’sti taṃ vadann artha-bhāk ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n ākāraḥ syāt. tathā ca gām apy aśva iti pratīyāt. ākāraḥ svasaṃvidaḥ sādhanam iṣṭam, tato ’syās tad ākāratā eva sādhanam, yathā-ākāram asyāḥ ākāratva-prasaṅgāt. aneka-ākārās tu vijñaptayaḥ, ākāram asyāḥ prathanāt. artha-sthiteḥ ākāram ākāra-antara-sākāṅkṣa-buddhi-grāhyaṃ ākāram iti na tad-viṣayasya abhāvāt sthitir aākāram iyam āropayati, sa eva asyā viṣaya iti, aākāraṃ kathaṃ jñāne ’dhirohati | eka-ākāraākāraṃ kāryaṃ kāraṇaṃ vyabhicarati. anvayaākāraṃ ca yugapad upalabhata iti tad-anye ’pi ākāram, tatra yo ’rtha-ākāraḥ pratibhāti bāhya ākāraṃ dhatte na anyasya kasyacit || tadākāraṃ nīla-lohita-bhāsvaram | sampaśyanti ākāraṃ pratiniyatam a-paśyan vibhāga-abhāvād ākāraṃ pratīyād aparas tathā | nityam ātmani ākāraṃ pratyabhijñānaṃ janayanty anyāṃ vā yathāākāraṃ buddhāv āropya tad-vyavacchedena ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam, ākāraṃ svabhāva-bheda-paramārthaṃ svabhāvata ekaṃ ākārayati ca anyo ’rtho ’n-upakārāt saha-uditaḥ | ākārayaṃ jñānaṃ sva-ākāreṇa kathaṃ bhavet || ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ ākāravatyā buddhyā adhimucyeta arthān abhilaped ākārasya api vyatireko ’-vyatirekaś ca. ākārasya asya saṃvedanaṃ phalam || yadā niṣpannaākārasya cetasi || paṭa-ādi-rūpasya ekatve tathā ākārasya pratyekaṃ parama-aṇuṣv abhāvāt. ekaś ca ākārā utpadyate, teṣām anyasya saṃvedyasya ākārā jāyate timira-ādi-vat || a-saṃvidita-tattvā ākārā tasyās tad grāhyam ucyate || kathaṃ vā ākārā buddhir a-bhinna-pratibhāsinī syāt. na vai ākārā buddhir iti tulyaṃ codyam. na tulyaṃ tatra ākārā buddhir utpadyate. tasyāḥ ka āśraya ity ākārā buddhir bhrāntir eva. tāṃ tu bhedinaḥ ākārā yathā bhrāntair nirīkṣyate | vibhakta-

ākārā PV_03330 V1_02901 PV_03334 PV_03357 V1_03814 V1_03613 SV_08220 HB_02503 PV_02271 PV_03107 SV_06525 PV_03275 SV_03125 PV_03419 PV_03387 SV_03914 SV_04516 PV_03380 SV_05606 SV_09020 V2_04812 SV_07701 SV_15112 SV_15128 PV_02018 V3_09702 V3_08904 V3_02703 V3_12811 V3_12809 NB_03134 V3_13306 NB_03129 NB_03117 V3_13208 NB_03122 V3_00703 V2_06812 SV_08922 SV_08925 SV_14520 PV_03367 PV_03147 SV_15713 SV_05511 SV_06106 SV_16704 SV_12014 V2_04910 HB_04009 HB_04007 HB_00809 HB_04008 SV_09310 V2_07409 SV_06302 HB_04012 SV_04621 VN_05504 SV_06123 SV_06225 NB_03032 V3_11310 VN_05716 SV_00905

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dur-ghaṭau vedya-vedakau | a-vedya-vedaka|32|| middha-upaplutānām apy anubhūta-smaraṇabāhyo ’rtho ’nubhūyate || yadi buddhis tadnānā-rūpa-avabhāsinaḥ | satyaṃ kathaṃ syur nānā-rūpa-avabhāsinaḥ | satyaṃ kathaṃ syur sarva-jñānānām eka-ākāratva-prasaṅgāt. anekaca te ’satsu utpadyanta iti sarvatra sarvaeva bhāvānāṃ tattve nibandhanam, a-bhinnaca ity-ādi satya-catuṣṭaye || abhūtān ṣoḍaśa-upavarṇanam | vyayasyanti īkṣaṇād eva sarva||135|| tad ekam an-aṃśaṃ vastu kathaṃ bhinnatān samavaiti cet | muktvā adhyakṣa-smṛtaeva asya grahaṇaṃ yo niścayaḥ. anyathā ekasaha-uditaḥ | vyakto ’n-ākārayaṃ jñānaṃ svadhiyā saha | viṣayasya tato ’nyatvaṃ kena -a-vyatirikta-eka-nitya-vyāpita-ādyna atra svalakṣaṇam ||89|| samāna-bhinna-ādyhy uttaram uttaram || tasya artha-rūpeṇa (108ʼbcʼ) na hi vayam artha-jñāne dvāv dadhi syān na iti. atha punar a-saṃsṛṣṭāv ||7|| na hy ekasya tāv anyonya-vilakṣaṇāv -mātra-gataṃ vā kalpayet, sarvagataṃ vā ity ukta-prāyam. yā apy etā nitya-abhimateṣv āśritya bāhya-artha-śūnyā bhrāntaya eva siddhe viśeṣaṇam | a-bādhakam asiddhāv apy siddhe viśeṣaṇam | a-doṣa-kṛd asiddhāv apy kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā asti, sa tad-deśam ātmanā vyāpnoti. nanu na sva-sambandhibhir yugapat-sambandhāt, yathā – anityaḥ śabdaḥ, kṛtakatvād vaidharmyeṇa api – parama-aṇu-vat karma-vad vaidharmyeṇa api – parama-aṇu-vat karma-vat abhisambadhyate tat sarvagatam, yathā abhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭa-abhāvaḥ kṛtakatva-a-sambhavo yathā ghaṭavā iti. na hy atra śabda-ghaṭayoḥ śabda-ādi-vat. a-tad-āgamebhyo na tatra pratītir etena eva yad ahrīkāḥ kim apy a-ślīlam ayuktam a-heya-upādeyam a-pariniṣṭhānād a-pratiṣṭhita-tattvayā bhāva-cintayā ātmānam | tad-anyasya api hetutve kathaṃcid viṣaya-vijñānaṃ śabda-vyakty-avabhāsi tat | varṇaasti. tayor jāti-bheda iti cet. sa khalv tato vyatiriktaḥ kaścid a-bhinna ākāro ’sti. ca apara-pravibhāgena an-upalakṣaṇāt, tasya api tulya-prasaṅgatvāt. na hy andhena cetaḥ. tad apare ’py anuvadanti iti nir-dayā-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa na punaḥ kevalau bhāva-abhāvau parasparam tad-abhāve ’vaśyam abhāvaś ca parasparam yathā-lakṣaṇam eko ’pi prayukto dvitīyam ākṣipataḥ. vacanam etat sāmarthyād ubhayam svabhāva-abhidhāyiny api para-upādhim enam svabhāva-abhidhāyiny api para-upādhim enam bhedaṃ kathayann artha-antara-vyavacchedam abhāva eva, yena bhāvo ’bhāvo vā dvitīyam bhrātṛ-ādi-śabdās tu sambandhi-śabdatvād uttaraṃ pratipattuṃ samarthaḥ. na hy ankenacid ānītena artha ānaya ity eva syād anbhidyamānānāṃ bhede samāna-rūpa-pratibhāsiny darśanīyaḥ. tasmān nivṛtti-vacanam kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthyaākṣepāt. viṣaya-ajñānena uttara-ajñānam apy syāt. nitya-sukha-ātma-ātmīya-darśana-

ākṣiptaṃ ākārā yathā bhrāntair nirīkṣyate || vibhaktaākārā vikalpā bhavanti. na ca te tathāākārā sā asty ākāra-viśeṣiṇī | sā bāhyād anyato ākārās tad ekatvasya hānitaḥ || anyasya anyatvaākārās tad-ekatvasya hānitaḥ ||48|| anyasya ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya ākārāḥ. vibhāgena eva tathā-upalabdhānāṃ ākārāṇām api keṣāñcid anyato viśeṣāj jāti-bhedaākārān āropya paritṛṣyati | tatra eva tadākārān mahā-dhiyaḥ || vyāvṛtteḥ sarvatas tasmin ākārābhir buddhibhir viṣayī-kriyate, ākāra-bhedaākārāṃ saṃvittiṃ buddhir atra kā || tāṃs tān ākāre ’pi tan na syāt. kiṃ punaḥ kāraṇaṃ sarvato ākāreṇa kathaṃ bhavet || vajra-upala-ādir apy ākāreṇa sidhyati || bhedaś ca bhrānti-vijñānair ākārair api na eva pratipattiḥ. kevalam a-bhinnaākārair na tad grāhyaṃ kathañcana | bhedānāṃ bahu ākārāv ātma-ākāraś ca kaścana | dvitīyasya ākārau paśyāmaḥ. a-paśyantaś ca katham arthaākārau pratipadya saṃharet. eka-rūpa-saṃsargiṇyāḥ ākārau yujyete. tad ālambana-viṣaya-bhedāt ākāśa-ādi-vat. tatra yadi sva-āśraya-mātra-gataṃ ākāśa-ādiṣu pratipattayas tā api na tat-svabhāvaākāśa-ādiṣu sarvasya sambhavanti iti. tasmān na a ākāśa-āśraya-vad dhvaneḥ || asiddhāv api śabdasya ākāśa-āśraya-vad dhvaneḥ ||75|| asiddhāv api ākāśa-kṣipta-vat. tathā ca ayam atra akiñcitkaraḥ ākāśa-guṇatva-eka-artha-samavāyy-anityatvaākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn ākāśa-vad iti. tat-sambandhi-svabhāva-mātraākāśa-vad iti vaidharmyeṇa. viparīta-vyatireko ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā ākāśam. abhisambadhyate ca sarva-deśa-avasthitaiḥ ākāśayor iti darśanīyam. na hy anyathā sapakṣaākāśayor iti darśanīyam. na hy anyathā sapakṣaākāśayor vā vāstavī pratyāsattiḥ, api tu vaktur ākāśād iva ghaṭa-ādiṣu. na vai śabda-svabhāvo ākulam | pralapanti pratikṣiptaṃ tad apy ekāntaākulaṃ pralapanti. tad apy anena nirastaṃ ākulayanti. svato ’pi bhāve ’bhāvasya vikalpaś ākṛti || yathā eva āhāra-kāla-āder hetutve ’patya ākṛty-akṣara-ākāra-śūnyaṃ gotvaṃ hi varṇyate || ākṛti-guṇa-śakti-bhede dṛṣṭo gava-aśva-vat. anākṛti-sāmānya-vādino ’pi viśeṣa-vat tasya aākṛter apy ekatra dṛṣṭāyā anyatra draṣṭum aākṛṣyamāṇo ’ndhaḥ panthānaṃ pratipadyate. na api ākrānta-bhuvanaṃ dhig vyāpakaṃ tamaḥ. kaḥ prāṇino ākriyata iti svalakṣaṇa-viṣayam, aparasmād arthaākṣipataḥ, niyamavantau ca na kevalau, niyamasya ākṣipataḥ. vacanam etat sāmarthyād ubhayam ākṣipati iti na ekatra sādhana-vākye dvayoḥ ākṣipati, ekasya api niyama-khyāpakasya dvitīyaākṣipati. etena pratyaya-bheda-bheditva-ādayo ākṣipati. etena pratyaya-bheda-bheditva-ādayo ’pi ākṣipan eva vartate, eka-gata-bheda-codanāyās tad ākṣipet. na evaṃ jñānam, para-upalakṣaṇāt ākṣipeyuḥ param. na tathā gotva-ādi-śrutayaḥ ākṣipta-an-uttara-pratipattikam ananubhāṣaṇam. ākṣipta-karaṇa-karmakam. evam ānayanam anyad vā ākṣipta-tad-anya-vyāvṛttir niveśyata iti. sa eva ākṣipta-pratibandha-upadarśanam eva bhavati. yac ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāyaākṣiptam eva. na hi viṣayam a-jānann uttaraṃ ākṣiptaṃ sāsrava-dharma-viṣayaṃ cetaso

ākṣiptaṃ V3_10905 PV_02098 SV_04627 SV_07222 PV_02193 VN_05812 HB_03907 SV_06501 V2_09008 HB_04009 SV_06303 SV_03511 HB_04001 V3_01409 SV_06308 SV_06610 HB_04005 V3_02711 SV_04330 V3_01503 VN_05713 VN_05715 SV_04625 PV_02099 SV_03021 SV_03016 PV_02041 SV_02517 V3_01410 PV_02100 V2_09008 PV_02194 SV_00210 SV_16212 PV_03150 SV_13309 SV_11817 V3_08806 SV_08903 SV_14314 SV_15005 PV_03443 PV_03442 PV_03431 PV_04126 PV_04085 V3_02601 SP_00015 V2_05605 PV_03109 HB_01603 VN_04013 SV_13615 V3_05503 PV_04200 SP_00013 PV_04261 SV_09502 V3_07405 PV_04171 PV_04175 SV_11301 NB_03055 V3_00807 V3_00103

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a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśana-bhedakam || śrutis tan-mātra-jijñāsor antarhi tad-viśeṣaṇatvena avasthitā vyaktir ucyate. paratra tu jñāna-janana-śaktir anavasthā vīta-rāgāṇāṃ dayayā karmaṇā api vā | -vacanena eva sarvam uktam iti. tad-ubhaya-mātreṇa api tat-sādhana-pramāṇa-vṛttir -pratiniyamāt. na ca vicchinnaṃ kiñcid vastv ’pi dharmi-dharmatayā nimittaṃ bheda-antaraekasya api niyama-khyāpakasya dvitīyaeka-gata-bheda-codanāyās tad-anya-vyāvṛttyiva dharma-vācinām api vyavaccheda-antara-abhāva-vacana-mātreṇa tat-sādhana-pramāṇaatha sāmānyena sādhyam iṣṭam iti na viśeṣa-bheda-abhidhāne ’pi nāntarīyakas tad-anyasyuḥ. artha-antara-abhidhāyinaś ca ansapakṣa-vipakṣayor bhāva-abhāvayoḥ paraspara-pakṣī-karaṇasya. nanu viśeṣasya sāmānya-pramāṇena viṣayī-karaṇe vastu-balād a-śeṣa-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher tarhy ananubhāṣaṇaṃ nir-viṣayam, ajñānena pṛthag vācyam. uttara-ajñānasya ca sahita-a-sahita-avasthayor viśeṣeṇa aniti kvacit || yuktā aṅgulī iti sarveṣām tad-apekṣayā tathā ucyante. tasya śabdair ansarva-pratipattiḥ. tadā api tasya śabdair anakṣāṇāṃ tasmād akṣāṇi buddhitaḥ || yādṛśy pratīyante. te ’pi śabdāḥ sarva-bheda-aniti na viśeṣa-ākṣepaḥ. uktam atra – tad-an-saṃsthitiḥ || rūpa-ādi-śakti-bhedānām an-dharmatayā nimittaṃ bheda-antara-ākṣepa-an’-vinivṛtti-iṣṭeḥ sahakāri-kṣayād alam || na vyavacchedena, yathā pārtho dhanur-dhara ity -kṛtā. ata eva asādhāraṇatā siddhā mantraloke syāc chṛṅge gaur ity a-laukikam | gavatasmād dhvani-viśeṣa eva ayaṃ varṇa-ādyjanayati iti sa eva sambandho ’vinābhāva– kṛto nāma sa tena pratibandhavā pṛcchan viśeṣam eva bhāvasya svabhāvavināśitam. yadi ca agni-samudbhavasya vināśaapi pratyākhyeyā. yā ca śabda-śaktir yogyatāpara-rūpasya vit katham | sārūpyād vedanādarśanaṃ yasya dṛśyate ’nyena cetasā | dṛṣṭa-saṃvid āropa-viplavāt | nīla-āder anubhūtasaṅketa-a-pratiṣedha-jā | pratihanti pratītya-vyāpti-vyatirekayoḥ || svayaṃ-nipāta-rūpa-vyatirekayoḥ ||22|| svayaṃ-nipāta-rūpa-gatir yā apy anuvarṇyate | saṅketa-viṣaya-ślokāḥ. etal-lakṣaṇā anupalambha-ātma-kārya’-bhinne bhinna-āśrayā iva || yathā-codanam a-tat-svabhāvatve so ’-kāraka eva, sāmarthyapratyaye kṛd-antaṃ padam. padaṃ ca nāma-upadhānena jñāna-janakānāṃ vyaktir ity ’dhikriyate. tena iha prabheda-mātram ukta-artha-anumitau kṛtā | prabheda-mātram -a-darśane | a-paśyan kāryam anveti vinā apy prāṇa-āder a-nivartanāt | sandeha-hetutānirdeśena na kiñcit, tatra darśana-sambandhanirdeśena na kiñcit, tatra darśana-sambandhayathāyogaṃ loka eva pravartatām || sādhanasa-hetutve śabda evaṃ prakīrtayet | dṛṣṭāntapunar utpattir eva pauruṣeyatā. na samayaan-avadyaṃ darśitaṃ bhavati. tri-rūpa-liṅga||3|| iti saṅgraha-ślokaḥ. tri-rūpa-liṅgaliṅgi-jñāna-utpipādayiṣayā tri-rūpa-liṅga-

ākhyānaṃ ākṣiptaṃ sāsrava-dharma-viṣayam abhūta-guṇaākṣiptā akhilā aparā | bhinnaṃ dharmam iva ācaṣṭe ākṣiptā eva iti tadvān abhidheyaḥ syāt. na ca ākṣiptā janyasya iti janana-mātreṇa kārakatvam. ākṣipte ’-vinivṛtti-iṣṭeḥ sahakāri-kṣayād alam || ākṣipteṣu prabhedeṣu guṇa-atiśayam antareṇa ākṣipyate. anyathā tayor eva sattā-a-prasiddheḥ, ākṣipyate, yasya abhidhānād vastu-balena akhile ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇaākṣepa-nāntarīyakatvāt. na punaḥ kevalau bhāvaākṣepa-nāntarīyakatvāt. sa eva bhedas tadākṣepa-prasaṅgāt. tathā ca iṣṭa-pratyāyanāt ākṣepa-siddhiḥ, tato ’pi jñānaṃ na pṛthag ato ākṣepaḥ. uktam atra – tad-an-ākṣepe kiṃ sādhanaākṣepo bhavati iti tayor na viśeṣaṇa-viśeṣyaākṣepakāḥ, nir-ākāṅkṣatvāt, kathaṃ viśeṣaṇaākṣepata ekaṃ vākyam ubhayaṃ gamayati ity ucyate, ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na, ākṣepāt tad-anya-vaiyarthyaṃ ca na syāt. buddhiākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathāvidhasya ākṣepāt. na hi viṣayaṃ samyak pratipadyamānaḥ ākṣepāt. viṣaya-ajñānena uttara-ajñānam apy ākṣepāt. vyakti-sambandhinyā jāteś codanād a-doṣa ākṣepād dharmi-vācinī | khyātā eka-arthaākṣepān na te kasyacid aṅga-bhūtā iti kim ākṣepān na syāt tatra pravṛttir iti vyarthaḥ ākṣepikā sā āsīt paścād apy astu tādṛśī | tajākṣepe ’py eka-bheda-codanāt tat-svalakṣaṇa-niṣṭhā ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ākṣepeṇa vartate | tat-samāna-phalā a-hetuākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike ākṣeptum aparaṃ karma bhava-tṛṣṇā-vilaṅghinām | ākṣepsyāmaḥ. tad-aṃśas tad-dharmaḥ, vaktur ākhya-krama-kāriṇām | puṃsāṃ jñāna-prabhāvābhyām ākhya-pariśiṣṭa-aṅga-viccheda-anupalambhanāt || ākhyaḥ. api ca, sthiteṣv anyeṣu śabdeṣu śrūyate ākhyaḥ. na ca atra anyasya sāmarthyaṃ paśyāmaḥ. ākhyaḥ padārthaḥ, sa tu bhāvaḥ prasarpaṇa-dharmaākhyam adhikṛtya pravartate. sa eva hi tathā ākhyasya arthasya parigrahāt kāṣṭhaṃ na dṛṣṭam. ākhyā artha-pratipatty-āśrayo jaiminīyair ākhyā ca prāg eva pratipāditā || dṛṣṭayor eva ākhyā tatra cet siddhaṃ sārūpye ’sya sva-vedanam | ākhyā na anubhūteḥ para-ātmanaḥ || dhiyo nīla-ādi ākhyā yogyatā-viṣayā anumā || śabdānām arthaākhyā vyatirekasya bādhikāḥ | saha a-nirākṛtena ākhyā vyatirekasya bādhikāḥ | saha a-nirākṛtena ākhyā sā sāsnā-āder go-gatir yathā || bhāve ākhyā hetavas trayaḥ ||9|| eva. anupalabdhiḥ ākhyāś ca so ’sati bhrānti-kāraṇe | pratibhāḥ ākhyāt padārtha-antarāt kārya-utpatteḥ. api ca sa ākhyāta-upasarga-nipātā iti prastutya nāma-ādīni ākhyātam etat. vyāpārād eva tat-siddheḥ karaṇānāṃ ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya-liṅgaākhyātaṃ lakṣaṇaṃ tu na bhidyate || tena atra ākhyātṛbhir janaḥ || darśana-a-darśane muktvā ākhyātyā dṛśya-arthe sā iti sūcitam || an-aṅgīākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe ca ākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā ākhyāna-sāmarthyāt tad-arthe sādhyatā gatā | hetv ākhyānato ’nyat kim asty atra artha-anudarśanam || ākhyānam. artha-jñāpana-hetur hi saṅketaḥ puruṣaākhyānaṃ parārtha-anumānam ity uktam. tatra ākhyānaṃ parārtham anumānam ity arthān na pakṣaākhyānaṃ parārtham anumānam, kāraṇe kārya-

ākhyānaṃ

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NB_03001 SV_11401 PV_02132 SV_11402 PV_04130 V3_05804 PV_04269 PV_03038 PV_03152 PV_04176 SV_06616 SV_06014 VN_01408 SV_06815 SV_02001 V2_10105 SV_03211 PV_03073 SV_12527 SV_16816 PV_02082 PV_02208 HB_03106 PV_04106 SV_16620 SV_10824 SV_10901 PV_04048 V3_02102 SV_17410 V2_07109 NB_03114 V3_12804 V3_13104 SV_17422 SV_16802 SV_16612 SV_16607 V3_13104 SV_16618 SV_16608 SV_16609 SV_16606 V3_00203 SV_10802 V3_00207 SV_16824 PV_02258 SV_17316 SV_16610 SV_16614 SV_17326 V2_07210 SV_16801 SV_16613 V3_00304 V3_12203 V3_00803 PV_02141 PV_04004 PV_04004 PV_04038 V2_06608 VN_01103 PV_04006

artha-abhāva-asiddher iti. tri-rūpa-liṅgatataḥ śabdāt pratipattir avinābhāvāt. tadabhiyujyate | parokṣa-upeya-tad-dhetos tadtataḥ pratyāyaka-sambandha-siddheḥ sambandhapratītir api pūrva-vat || siddhayoḥ pṛthagsvabhāva-antar-gamād iyam | hetu-prabhedasvabhāva-antar-gamād iyam | hetu-prabhedaskhalad-gatiḥ || yathā-bhāve ’py abhāvakaścid eka-apoddhārato ’pi vā | tantvatra artha-anudarśanam || viśeṣe bhinnam | gaurava-a-śakti-vaiphalyād bhedaapi tulyam etat. yasmād eka-pratyavamarśaanyasya api, hetu-phala-santāne mṛd-dravya-ādi-śabdaiḥ prasiddhā viśiṣṭa-kārya-sādhanavyāpakasya vā svabhāvasya nivṛttir hetutvena vyāpakasya vā svabhāvasya nivṛttir hetutvena -a-viśeṣe ’pi pitaram āyāntaṃ dṛṣṭvā pitā me || a-prāmāṇye ca sāmānya-buddhes tal-lopa saṃhāreṇa eva pravṛtteḥ. tat kiñcit kutaścid apy apauruṣeyaṃ sampradāya-a-vicchedād te na sto na sa janma adhigacchati || gaty-vat | prabhāsvaram idaṃ cittaṃ prakṛtyā a-darśinā iva śakuninā dūraṃ gatvā api punar śāstra-tyāge ’pi na kṣatiḥ | parokṣeṣv asti ity abhimataṃ bhavet ||316|| yady -karma-sāmānya-saṃyoga-ādīnāṃ ca. tathā anan-anumeyānāṃ tathābhāvo yathā ātma-ādīnām. bādhite ’nyasya kā kṣatiḥ || uktaṃ ca na bādhite ’nyasya kā kṣatiḥ ||8|| uktaṃ ca na anyad vā vyasta-gocaram | viruddham -putrīyaṃ kiṃ na yuktyā na bādhitam ||43|| tasmād a-vastu-darśana-bala-pravṛttam tasmād a-vastu-darśana-bala-pravṛttam pratibadhnāti. kṛtakatva-prastāve ca anpratyakṣa-anumānābhyāṃ prasiddhi-viparyayam iṣṭam. na ato niścayaḥ. tan na pramāṇam pramāṇa-saṃvādi vacanaṃ tat-kṛtaṃ vacaḥ | sa cet. svayaṃ samarthasya prasādhane ’sya tadkṛtakatva-prastāve ca an-āgama-āśrayān na kiṃ ca, yady atyanta-parokṣe ’rthe ’nkam atiśayaṃ puṣṇāti. a-samarthaṃ tv sā ca atīndriya-artha-sambaddhā pramāṇa-antaram anviṣyate, kiṃ tarhi sā eva prāmāṇyād a-doṣa iti cet, uktam atra uktam, tat katham. na ayaṃ puruṣo ’n-āśritya iti na para-upagatena sādhanam. tadeva anuvartata ity atra api samayaḥ śaraṇam. tathā-bhāva-nibandhanam a-paśyatām || muktim aparo ’bravīt ||330|| anyas tv apauruṣeyam katham anyena siddhā. anyac ca evam kvacid āgamatve pramāṇa-saṃvādo vacanānām -nyāyaś ca pūrvam eva uktaḥ. uktaṃ ca idam antara-ślokāḥ. eka-deśa-avisaṃvādanam apy vyāpty-asiddheś ca. a-gatyā ca idam nirarthā apauruṣeyatā ||315|| tulye ’py -viṣama-grahāḥ ||2|| ity antara-ślokaḥ. tadpramāṇa-pravartanaṃ yuktam. evaṃ hy mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, || ātma-darśana-bījasya hānād a-punar|| tad-āgamavataḥ siddhaṃ yadi kasya ka | bādhyamānaḥ pramāṇena sa siddhaḥ katham | vyavacchedād ayoge tu vārye na an-anvaya-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta upalabdhiḥ kadācit pratyakṣaṃ kadācid uktaṃ sva-pratītir yad udbhavā | yuktyā yayā

āgamo ākhyānaṃ parārtham anumānam. kāraṇe kāryaākhyānaṃ samayaḥ. tataḥ pratyāyaka-sambandhaākhyānaṃ hi duṣ-karam || yukty-āgamābhyāṃ vimṛśan ākhyānāt. na tu sa eva sambandhaḥ. astu vā anya ākhyāne darśayaṃś ca prayojanam | ete sa-hetuke ākhyāne na darśita-udāhṛtiḥ pṛthak ||44|| ity ākhyāne na darśitā udāhṛtiḥ pṛthak || ekaākhyāṃ yathā-kalpanam eva vā | kuryād a-śakte ākhyāṃ vartayet kārye darśayann āśrayaṃ śruteḥ || ākhyāya sāmānyasya anuvartane | na tad-vyāptiḥ ākhyāyāḥ samā śrutiḥ ||137|| kṛtā vṛddhair a-tatākhye jñāna ekatra hi sthitaḥ | prapattā tad-aākhye pūrvakān mṛt-piṇḍa-dravyāt kāraṇād ākhyena viśeṣeṇa viśiṣṭās ta evam ucyante. na ākhyeyā. a-pratibandhe hi katham ekasya nivṛttir ākhyeyā. anyathā a-pratibaddha-nivṛttyā anyaāgacchati na upādhyāya iti. so ’pi bhavan niścayo āgataḥ | pretya-bhāva-vad akṣaiś cet paryāyeṇa āgatam ity ekasya upadeṣṭuḥ prabandhena abhāvād āgatam, tato ’rtha-siddhir iti cet. tasya api āgatī na dṛṣṭe ced indriyāṇām a-pāṭavāt | aāgantavo malāḥ || tat prāg apy a-samarthānāṃ āgantavyam ity alam a-pratiṣṭhāna-dik-pratipattyā. āgama-an-iṣṭau na cintā eva pravartate || virodha āgama-anapekṣaṃ jñāna-yāthātathyaṃ puruṣasya āgama-apekṣa-anumāna-viṣaya-abhimatānāṃ āgama-apekṣa-anumāne ’pi yathā rāga-ādi-rūpaṃ tatāgama-apekṣam anumānaṃ sva-gocare | siddhaṃ tena āgama-apekṣam anumānaṃ sva-gocare | siddhaṃ tena āgama-apekṣeṇa anumānena vā vadat ||333|| āgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā | āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca āgama-āśrayeṇa ca anumānena bādhitam agni-hotraāgama ity apy uktam. apauruṣeyānāṃ śabdānām artha āgama iti prāptaṃ nirarthā apauruṣeyatā ||315|| āgama-upadhānaṃ kam atiśayaṃ puṣṇāti. a-samarthaṃ āgama-upanyāsaḥ. sādhyaś ca pratibandho yac āgama-jñāna-sambhavaḥ | atīndriya-artha-vit āgama-pravṛttim api na eva sādhayiṣyati. sā ca āgama-pravṛttir atīndriyā katham anyena siddhā. āgama-pravṛttir na jñāyata iti cet. svayaṃ āgama-prāmāṇya-cintāyām. na apy asya kaścid āgama-prāmāṇyam āsituṃ samarthaḥ. atyakṣa-phalānāṃ āgama-bādhanāya paraṃ prati sādhana-uktes tadā āgama-bhraṃśa-kāriṇām āho-puruṣikayā tad-darśanaāgama-mātreṇa vadan na paritoṣa-kṛt | na alaṃ āgama-lakṣaṇaṃ parityajya anyathā prāmāṇyaṃ āgama-lakṣaṇaṃ syāt. tathā hi yasya pramāṇaāgama-lakṣaṇaṃ syāt. na a-puruṣa-kriyā. tasyāḥ āgama-lakṣaṇam asmābhiḥ, tat tu sarvasya śakyaāgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād āgama-lakṣaṇam iṣṭam. na ato niścayaḥ. tan na āgama-vāde pramāṇa-balād āgamasya kvacid āgamatve āgama-viruddha-abhyupagamaś ca tena eva kathaṃ āgama-siddha ātmā syāt, na anumāna-siddhaḥ. āgama-siddhāś ca. vacanasya vaktur icchā-mātreṇa āgamaḥ | tad-bhūta-bhinna-ātmatayā śeṣam a-kleśaāgamaḥ | bādhyamānaḥ pramāṇena sa siddhaḥ katham āgamaḥ || tad-viruddha-abhyupagamas tena eva ca āgamaḥ || sāmānyam eva tat sādhyaṃ na ca siddhaāgamo ’visaṃvādī iti cet, iṣṭo ’yam arthaḥ āgamaḥ, etasminn eva an-atiśaye ’mīṣāṃ prakārāṇāṃ āgamo grāhyo grāhikā asya api sā na kim ||

āgamas SV_16526 V3_00305 SV_17002 SV_10716 V2_06704 SV_11206 SV_16624 V3_00209 V3_00209 SV_11210 SV_16601 SV_16613 SV_12105 V3_13708 SV_11003 V2_06611 SV_16603 SV_17527 V2_06611 SV_11003 PV_04014 V3_00804 V3_00208 PV_04004 SV_10801 V2_07214 SV_16626 PV_04003 SV_10920 SV_16613 PV_02257 V3_00304 SV_17606 SV_17525 V3_00106 SV_10920 PV_02065 SV_16604 VN_04616 V2_06501 PV_04101 V3_03205 PV_02133 SV_01308 V2_09604 V3_13708 PV_04097 SV_15915 V3_03009 SV_16605 SV_17004 V2_06812 SV_10718 SV_15013 SV_16313 NB_03132 NB_03132 NB_03132 SV_15510 V1_04401 V3_02008 V2_05312 V3_05707 PV_02282 PV_02098

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-antara-a-vṛtteḥ. tad-a-sambhavād eva hy a-pratipatti-yogyatvāt. tad-upagamād a-virodho ’nyatra api prasaṅgāt. apauruṣeya nivṛttau nivṛttiḥ. tayor a-sakala-viṣayatvād pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam -sambhavād a-tad-ālambana-pratītaye pramāṇam tad-āgamavatas tat-siddham iti cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham kecit pracakṣate ||224 || na khalu sarva eva ca kevalād artha-pratipatter a-sādhanam eva ’py āgama-vāde pramāṇa-balād āgamasya kvacid svayaṃ-kṛtānām apy apahnotṛ-darśanāt. niṣṭhāsūtram a-mogha-nīter draṣṭur mayā āgamitam jñātuṃ so ’tiśayo yadi ||218|| sarva eva jñātuṃ so ’tiśayo yadi ||32|| sarva eva -ādi-viṣayaś ca. te punaḥ sva-viṣaye ’py kutas tebhyo ’rtha-niścayaḥ ||338|| so ’tiśayo yadi ||32|| sarva eva āgamam anso ’tiśayo yadi ||218|| sarva eva āgamam an-artham arthād artha-prasiddhitaḥ || kalpanāvaktur icchā-mātreṇa pravṛtteḥ. kalpanāasiddham iti kathaṃ tataḥ siddhiḥ. tadasiddhaṃ tat-siddham akhilaṃ tataḥ || tadāpta-vāda-avisaṃvāda-sāmānyād anumānatā ity loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na atīndriyeṣu pramāṇa-antara-vṛttiḥ. ata eva asmin hi na anumānaṃ pravartate || bādhanāya tad etad a-gatyā ubhayathā apy anumānatvam ||315|| tulye ’py āgama-vāde pramāṇa-balād -mūlāṃ kurute sattva-dṛṣṭiṃ mumukṣavaḥ | ca tena eva kathaṃ bhavet, tad-upagama | (339ab) yad uktaṃ sarva-viṣayatvād nityaś ca syād anityaś ca iti. vastubhir na -upacārāt. atra sva-dṛṣṭa-artha-grahaṇam apy anumānatvam āgamasya upavarṇitam. varam tatra api kiṃ punaḥ sthiti-hetunā | ā nāśaka’py āgamam apekṣya eva sādhakāś cet. an-ghoṣaṇā vacana-mātram. na ca evaṃ-vidhān santy eva. tatra api sati pratyakṣa-anumānavā bādheta katham anyathā || prāmāṇyam -yuktikā pratijñā bādheta. pratiṣiddhaṃ ca -dhetos tad-ākhyānaṃ hi duṣ-karam || yuktyvibhajya tatra abhāvena gamakatvaṃ kathayatā vibhajya tatra abhāvena gamakatvaṃ kathayatā artha iti sūtram a-mogha-nīter draṣṭur mayā || sva-vāg-virodhe vispaṣṭam udāharaṇam -artha-upanidhayo bhavanti. bāhya-apāya-ansva-vacana-virodhe spaṣṭam udāharaṇam, agny-ādi-pratyayo na syāt. na vai pravṛtta tatra punar virodha-cintāyām an-āśvāsa tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tadkathaṃ na gamikā iti. uktam atra – na dṛṣṭo ’nyathā api vahny-ādir a-duṣṭaḥ puruṣa-vat. tasya tv a-dharma-ātmano vratasya iti. ṛṣabha-āder a-vīta-rāgatva-parigraha– a-vīta-rāgāḥ kapila-ādayaḥ, parigraha– yo vīta-rāgo na tasya parigrahavahny-ādayaḥ. puruṣas tu sva-samaya-vyāpāram vyavahāram utpaśyann ekam a-pramāṇam balād asti iti sādhayann adhyakṣa-viruddham tāvad yad ayuktaṃ paśyanti, na tadā eva tad kiñcin nibandhanam asti. sa ca anena a-sakṛd siddha-arthasya a-virāmataḥ | dayayā śreya -ākṣiptā akhilā aparā | bhinnaṃ dharmam iva

ācaṣṭe āgamas tat-pratipatty-artham upayācyate. anyathā āgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastuāgamas tasya pravādād artha-siddhiḥ. tatra punar āgamaḥ punar na kiñcin na vyāpnoti. tan-nivṛttiḥ āgamaḥ, praṇetur dur-anvayatvāt. apauruṣeyam aāgamaḥ praṇetur dur-anvayatvāt. girāṃ mithyātvaāgamaḥ. pramāṇa-antara-vṛttis tu pratyakṣam āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ. āgamaḥ. riktasya jantor jātasya guṇa-doṣam aāgamaḥ sambhāvya-vipralambhaḥ. vipralambha-hetūnāṃ āgamaḥ syāt. kevalād anyato ’py atīndriyeṣv aāgamatve pramāṇa-saṃvādo vacanānām āgama-lakṣaṇaṃ āgamanasya a-śakyatvāt. yathā ayam anyato ’āgamam adhyupekṣya | tasya apy avaśyam avadātaāgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā āgamam apekṣya eva sādhakāś cet. an-āgamād dhūmaāgamaṃ pramāṇaṃ tad-ādarśita-artha-pratipattaye āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrvaāgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī āgamayoḥ kartur icchā-mātra-anurodhataḥ | āgamayoḥ kartur icchā-mātra-anurodhataḥ | āgamavatas tat-siddham iti cet, kasya ka āgamaḥ. āgamavataḥ siddhaṃ yadi kasya ka āgamaḥ | āgamasya anumānatvam uktam, tat katham. na ayaṃ āgamasya api nivṛttir artha-abhāvaṃ gamayati. āgamasya artha-viśeṣa-vṛtter a-parijñānād ayaṃ āgamasya ukteḥ sādhanasya paraṃ prati | so ’āgamasya upavarṇitam. varam āgamāt pravṛttāv evaṃ āgamasya kvacid āgamatve pramāṇa-saṃvādo āgamasya tathā-bhāva-nibandhanam a-paśyatām || āgamasya tyāga-aṅgasya a-pramāṇatvena aāgamasya sati vastuny avisaṃvādena asya vṛttes āgamās tena kathañcin nāntarīyakāḥ | pratipattuḥ āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ āgamāt pravṛttāv evaṃ pravṛttir iti. na khalv āgamāt sthānaṃ tataś ced vastu-dharmatā || āgamād dhūma-āder agny-ādi-pratyayo na syāt. na āgamān ādriyante yukti-jñāḥ. na ca dāna-ādiāgamānām ekasya vṛttir iti cet, na, śāstrasya āgamānāṃ ca prāg eva vinivāritam | abhyupāyaāgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv āgamābhyāṃ vimṛśan duḥkha-hetuṃ parīkṣate | tasya āgamikatvam ātmani pratipannaṃ syāt. na āgamikatvam ātmani pratipannaṃ syāt, na āgamitam āgamam adhyupekṣya | tasya apy avaśyam āgame | diṅ-mātra-darśanaṃ tatra pretya dharmo ’āgame ’pi bhāvāt. na hi yo yasya sattā-upadhānaṃ āgame tu diṅ-mātra-darśanam etat. atra udāharaṇam āgame pramāṇa-antaram anviṣyate, kiṃ tarhi sā eva āgame syāt. saty api tasminn a-tathābhāvād āgamebhyo na tatra pratītir ākāśād iva ghaṭaāgameṣu sarva-arthā upanibadhyante ’-prakaraṇaāgasā ||284|| bhavantu nāma apauruṣeyā vaidikāḥ āgāmi phalam an-iṣṭam. sa tu mantra-ādi-prayogas āgraha-yogayoḥ sādhya-sādhana-dharmayoḥ sandigdho āgraha-yogād iti. atra vaidharmyeṇa udāharaṇam āgrahaḥ, yathā ṛṣabha-āder iti. ṛṣabha-āder aācakṣāṇa upadiśati iti nyāyyam. puruṣa-samitaācakṣīta, aparam ā-saṃsāram a-viśliṣṭa-anubandhaṃ ācarati. kaiścit prakaraṇair icchā bhavet sā ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi ācarita-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ. ācaṣṭe jñānād bhūtaṃ sa-sādhanam || tac ca ācaṣṭe yogo ’ṅgulyā iti kvacit || yuktā aṅgulī

ācāra SV_17020 VN_02212 HB_04102 V2_04809 V3_09801 PV_02186 SV_01507 SV_17322 SV_08906 V3_13013 V3_11712 V3_00609 VN_02612 VN_06205 V3_12911 SV_13602 VN_00805 PV_03455 VN_01310 V1_02311 V1_00904 V1_02407 SV_08418 SV_11711 V2_06711 PV_03339 PV_03538 PV_03538 V3_13403 PV_02195 V3_08807 V3_11706 SV_07719 VN_00604 PV_02219 SV_13410 PV_03377 NB_03047 V3_01202 PV_04029 NB_03047 V3_01401 V3_11709 PV_03380 SV_11116 V3_08310 SV_00820 PV_02135 SV_00905 V3_10904 SV_13602 SV_10901 SV_08513 SV_06903 SV_04101 SV_06726 VN_02210 PV_04282 PV_04282 V2_06413 PV_04209 SV_15426 V3_12807 NB_03116 V2_05605

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arthavad bhavati. pāraśīka-mātṛ-mithyālābha-sat-kāra-śloka-upārjanaṃ satām hetuḥ ṣaḍ-lakṣaṇa iti. hetu-bindu-prakaraṇam tat-pratibaddha-vastu-liṅga-apekṣaṇāc ca. iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv bhava-āśrayaḥ | virakta-janma-a-dṛṣṭer ity darśana-mātreṇa ayuktaḥ pratiṣedha iti. evam nyāya-vidā īdṛśam ||331|| svayam īdṛśam tato gatiḥ syāt. nirloṭhitaṃ ca etad tad ayam abhyupagama-bala-pravṛttaḥ. na anvayaḥ. a-darśana-mātram āśritya -sthita-lakṣaṇatvena virodhāt. ayam eva ca anityaḥ śabda iti ca vadato nityaḥ śabda ity hetu-darśanena dūṣaṇāt. prasaṅgam antareṇa ekasya tad-antarāla-vyāpti-nāntarīyakaḥ, tulya-deśatvād varṇeṣu na sambhavati, vāta-pṛthag-deśatve ’pi gandha-rasa-ādayaḥ, vāta| vidanti tulya-anubhavās tadvat te ’pi syur sa tasmād a-bhinna iti, na hi śakter sārūpyam apy a-tad-ātmanaḥ prāk paścād apy -a-viśeṣataḥ | sa paścād api (6abcʼ) syāt. -a-viśeṣe ’pi svabhāva-abhyāsa-viśeṣāt tadsambhavet. tato bheda-a-viśeṣe ’pi kutaścid an-āloka-apekṣa-grahaṇa-prasaṅgād anapekṣaādhāra-ādheya-bhāvaś cet, so ’pi tadjñāna-aṃśe ’rtha-vyavasthiteḥ | tadā ya anubhūtavat sarva-an-anubhūtiḥ prasajyate || pratyakṣaṃ na anubhūtaṃ parair yadi | kathañcit sādṛśya-mātreṇa arthānāṃ kenacid -udaya-utpattir na sā sattva-anurodhinī | pratibandhād atiśaya-pratipattau tasya apy avinābhāva eva ukto bhavati. tathā hy yugapat kasyacid yogo yuktaḥ. tasya dvitīyavā artheṣu tad-bhāva sthāpanāya nānā-ekamama iti tat sādhanāny upādatte || tena artha-pratipatti-hetuḥ samasta-rūpaḥ karmacet sādṛśyād a-tad-ābhayoḥ | bhinna-vad iti. atra ātma-arthā ity an-uktāv apy yathā saṃhatānāṃ pārārthye sādhya -grahaḥ | an-ukto ’pi icchayā vyāptaḥ sādhya chayana-āsana-ādy-aṅga-vad iti. atra siddhā api pārārthya-a-viśeṣe na te ca darśanena vinā na sidhyataḥ. tan na uttaram uttaram || tasya artha-rūpeṇa ākārāv snehaḥ. na ca an-anurāgiṇaḥ kvacid dveṣaḥ. deha-indriya-buddhibhyo rāga-ādy-anumānam. deha-indriya-buddhibhyo rāga-ādy-anumānam. tad-vipakṣo ’pi heto rūpa-avabodhataḥ | na kiñcid bādhitaṃ syāt. nitya-sukharāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukhavarṇeṣu na sambhavati, vāta-ātapa-vad -satyānām. an-anumeyānāṃ tathābhāvo yathā (168bcʼ) bhedaḥ. sthāna-a-sthānayor eka-pratiṣedhena apy a-cākṣuṣaḥ śabdo ’nityo ’n||73|| yathā indriya-viṣaya-āloka-manaskārā bhedāt. yathā cakṣū-rūpa-āloka-manaskāresv -anugraha-pravṛttā mithyā-pralāpa-ārambhanaśvaraṃ bhāvaṃ janayed yadi kiṃ bhavet || kaḥ syāt tasya siddha-ātmanaḥ sataḥ | na ātma-parayor a-pratipatteḥ. tasmād ayam ayogataḥ | tad-ātmā tat-prasūtaś cen na etad ’bhāvāt prāṇa-ādayas tan-nirasanā na asti sambhavo yathā-avasthita-vastu-sthitiṣv asya sambhavo yathā-avasthita-vastu-sthitiṣv ity antara-ślokāḥ. etal-lakṣaṇā anupalambha-

ācāra-vat. teṣām eva puruṣāṇāṃ vacanāt punaḥ ācāraḥ. na api tathā-pravṛttebhyaḥ sva-hastaācārya-dharmakīrti-kṛtaṃ samāptam. namaḥ ācāryaḥ punar artha-bhidāṃ jagau | pratibhāsasya ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ācāryāḥ sampracakṣate || a-deha-rāga-a-dṛṣṭeś ca ācāryīyaḥ kaścid anupalambhād abhāvaṃ bruvāṇa ācāryeṇa anumānaṃ naiyāyika-śeṣavad-anumānaācāryeṇa. tad ayaṃ gava-ādi-śabdaācāryeṇa punar diṅ-mātra-darśanāya idam ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhair āñjasaḥ pratipakṣaḥ syāt, na nityaṃ sāmānyam iti. āñjasena eva kiṃ na vyabhicārita iti cet, yat ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi ātapa-vad ātma-ādi-vac ca. tathā kāla-parihāreṇa ātapa-sparśa-ādayaś ca eka-indriya-grāhyatve ’pi. āturāḥ || viṣaya-indriya-sampāta-abhāvāt teṣāṃ ātma-a-pariṇāma iti, kiṃ ca idam uktaṃ bhavati ātma-a-pracyuteś caitanyasya katham iti cet, ayam ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya ātma-atiśaya-siddheḥ. buddhir atiśayavatī na ātma-atiśayāt kaścij janako na aparaḥ. sa hi ātma-an-upakārāt. tad ime sva-viṣaya-jñāna-janane ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ ātma-anubhavaḥ sa eva artha-viniścayaḥ || yadi ātma-anubhūtaṃ pratyakṣaṃ na anubhūtaṃ parair ātma-anubhūtiḥ sā siddhā kuto yena evam ucyate || ātma-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ ātma-antara-samāropād rāgo dharme ’-tad-ātmake || ātma-antaratve tad eva vastunas tādātmyāt patanam ātma-abhāva eva na bhavaty eva ity arthād an-anya ātma-abhāvāt. eka-ātmanaś ca tat-pradeśa-vartiātma-abhāve ’pi nānā-eka-rūpāṇāṃ vṛtteḥ, rājā ātma-abhiniveśo yāvat tāvat sa saṃsāre | ātmani ātma-abhyupagantavyaḥ syāt, śabda-vad eva. kramaātma-arthaḥ kathaṃ grāhyas tadā syād dhīr anātma-arthatā sādhyā. tena na ukta-mātram eva ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ ātma-arthavan mataḥ || sarva-anya-iṣṭa-nivṛttāv ātma-arthā ity an-uktāv apy ātma-arthatā sādhyā. ātma-arthāḥ. saṃhata-para-arthakriyā-upagamād ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātmaātma-ākāraś ca kaścana | dvitīyasya tṛtīyena ātma-ātmīya-an-uparodhiny uparodha-pratighātini ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayo ātma-ātmīya-graha-kṛtaḥ snehaḥ saṃskāra-gocaraḥ || ātma-ātmīya-darśana-ākṣiptaṃ sāsrava-dharmaātma-ātmīya-darśana-ākṣiptaṃ sāsrava-dharmaātma-ādi-vac ca. tathā kāla-parihāreṇa vṛttiḥ ātma-ādīnām. āgama-apekṣa-anumāne ’pi yathā rāgaātma-āśrayatve ko ’nyo dharmo bhedaka iti ātma iti. tat-kāraṇa-pratiṣedhena apy a-svāmikaḥ ātma-indriya-mano-’rtha-tat-sannikarṣā vā asaty ātma-indriya-mano ’rtha-tat-sannikarṣeṣu vā rūpaātma-utkarṣa-para-paṃsana-ādīn asad-vyavahārān ātma-upakārakaḥ kaḥ syāt tasya siddha-ātmanaḥ ātma-upakārakaḥ kaḥ syāt tena yaḥ samapekṣyate || ātma-upalambha-nivṛttim eva pramāṇayan ātma-upalambhane || tasya upalabdhāv a-gatāv aātma-upasthāpanāḥ, tatra bhāva-asiddheḥ. na ca ātma-kārya-anupalambheṣu. tatra udāharaṇam – ātma-kārya-anupalambheṣu. tatra udāharaṇam – yat ātma-kārya-ākhyā hetavas trayaḥ ||9|| eva.

ātma V3_08808 V3_12310 SV_01304 V2_09513 PV_02211 PV_02235 SV_00913 V3_11003 V1_01613 V2_05401 PV_03536 SV_01011 V3_11204 SV_12323 PV_02141 SV_11118 PV_04001 V1_00802 HB_03112 SV_09801 V2_07609 SV_09803 V3_12404 SV_15414 V3_11710 V3_11802 V2_04609 V3_10409 V2_06412 HB_03111 V3_09902 V3_12210 V3_11804 V3_11708 V3_04908 SV_07310 VN_01013 V2_07302 NB_02027 V3_12001 PV_04217 PV_02171 SV_05414 V3_08806 SV_03008 SV_02426 V1_04205 V1_03105 SV_02920 V2_09102 PV_03307 V1_03206 SV_08913 SV_03003 SV_03005 SV_08805 VN_01106 SV_02116 PV_03303 PV_03267 V1_01311 PV_03304 V1_03109 PV_03523 SV_01609

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patanam anavasthā ca. na ca tathābhūtaprāṇa-ādi-sambhavena nairātmya-vyāvartanād a-dṛṣṭeṣu prāṇa-ādy-a-darśanāt. tan-nivṛttyā vyāptes tan-nivṛttau vyāpy-a-nivṛtter yatnavattve ’pi buddhes tat pakṣa-pātataḥ | premṇaḥ prakṛtir na hi tādṛśī | sarvathā a-viparyāsa-samudbhavān na doṣaḥ. asaty apy eva a-viparyāsa-udbhavā sā na doṣaḥ. asaty pratibhāsa-a-viśeṣāt saty api pratītir a-tad’pi mahīyaso yad avamanyata iti kim anyad an-kramam | dvir dvir ekaṃ ca bhāseta bhāsanād rāgī iti rāga-utpatti-pratyaya-viśeṣeṇa rāgī iti, rāga-utpatti-pratyaya-viśeṣeṇa -itarayor mantra-kalpayor hiṃsā-maithunaāvṛttir ity uktau janma-doṣa-samudbhavau || -abhāvāt. tasmāt samāna-jātīya-abhyāsa-jam paraiḥ | dṛṣṭaḥ sādhanam ity eke tat-kṣepāya ayam upanipatya vijñānaṃ janayan na antasya tad-anya-ātma-vyavacchedo bhavati, tadanvayas tv arthāpattyā siddhaḥ. na hy a-tadanvayas tv arthāpattyā siddhaḥ. na hy a-tadnivṛttir vaktavyā. sā cet sidhyati tadvyatirekasya upayogaḥ. kathaṃ vā a-prasiddhalakṣaṇatvād ātmanaḥ. tad rūpaṃ nairātmyaṃ na na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na prāṇa-ādy-abhāvena nairātmyasya vyāpter vā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād -pratibandho vācyaḥ, anyathā asiddheḥ. etena sarva-upalambha-nivṛtter atra a-liṅgatvāt, -prāptānām api tatra vyavacchedāt. ekajñānam utpādayantas tathā prakāśamānāḥ svaasiddheḥ sandigdho nairātmyād vyatirekaḥ. prāṇa-ādayas tad-ātmatayā tadutpattyā vā pratibandhaś ca avinābhāvaḥ. sa ca -sādhanaḥ ||34|| svabhāva-kāryayor eva tata ātmānaṃ pratilabhante. na ca ayam na sarva-pratyakṣa-nivṛttir asiddheḥ, na abhāva-a-sambhavāt. tatra arvāg-darśanasya deśa-kāla-svabhāva-viprakṛṣṭeṣv artheṣv -hetuḥ, buddhiś ca pratyaya ity etāvato ’yam -apekṣā anvaya-vyatireka-bhāk | etāvaty -ātmanaḥ || na hi go-pratyayasya asti samānatad-rūpa-anubhava-āhita-vāsanā-utpatter prasarpaṇa-dharma-a-pracyuta-an-utpannagrahaṇam. tad-grahaṇe tad-upakārī bhāvaḥ svaaparatva-prasaṅgāt. yad apy eṣām a-bhinnam -artha-antaratve tu nīla-āder anubhavāt tadasya idam iti prati-karma vibhajyate. ansambandhād eka-jñāne dvaya-grahaḥ ||53|| an-upayogāt. upayoge vā sa eva asya sva-sambandho na prasidhyati || sā ca tasya -sambandho na prasidhyati ||35|| sā ca tasya an-abhipretatvāt. gava-ādi-samāveśāt tad yadi pratyupādhy upakārakatvāni tasya na svakiṃ tasya iti tā ucyante. upakāre vā sva||176|| bhāvāś ced a-bhinnena ātmanā svavyavahāra-bheda-upagamāt. so ’tiśayas tasya tad-an-upayogāt. upayoge vā sa eva asya svaātmanā yena prati-karma vibhajyate || anarthebhyo janma kevalam || artha-ātmā sva’pi syāt. na hi prati-puruṣam arthānām na bhedena niyāmakaḥ || tasmād yato ’sya -an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya sarvadā anya-a-gatir bhavet | janma ca puruṣa-kriyā na vā kasyacit. kiṃ ca,

ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pātaātma-gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇaātma-gatiḥ syāt. adṛśya-anupalambhād abhāvaātma-gatiḥ syāt. adṛśya-anupalambhād abhāvaātma-graha-eka-yonitvāt kārya-kāraṇa-bhāvataḥ || ātma-grahaḥ sneham ātmani draḍhayaty alam || ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsaātma-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsaātma-grāhiṇī, tad-bhāva-abhāvayor an-anukārāt, ātma-jñatāyāḥ. so ’yaṃ tair eva artha-vyatirekaātma-tad-vidoḥ || viṣaya-antara-sañcāre yady ātma-darśana-ayoniśo-manaskāreṇa yogāt. tadā apy ātma-darśana-ayoniśo-manaskāreṇa yogāt. tadā apy ātma-darśana-ādayo ’n-abhyudaya-hetavo ’nyathā ca ātma-darśana-bījasya hānād a-punar-āgamaḥ | tadātma-darśanam ātmīya-grahaṃ prasūte. tau ca tatātma-dṛg-vacaḥ || anumā-viṣaye na iṣṭaṃ parīkṣita ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto ātma-niyata-pratibhāsa-jñānāt, na hi tad-ātmā tadātma-niyatasya tan-nivṛttau nivṛttiḥ. tasmāt tanātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmān ātma-niyamam arthāt sūcayati iti siddho ’nvayaḥ. ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti ātma-nivṛtti-mātram. anyathā nir-upākhye kṛtakatva ātma-nivṛttāv asya nivṛttir api, yato vyatirekī ātma-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, aātma-niṣpatteś ca. tathā tayor abhāve taj-jaṃ ātma-para-upagama-ādayaḥ puruṣa-vyavasthāātma-parayor a-pratipatteḥ. tasmād ayam ātmaātma-paricchedāt tasya tad-anya-ātma-vyavacchedo ātma-prakāśakā ity ucyante. na evaṃ liṅgaātma-pratiniyame hi tat-kārya-ātmatayā prāṇaātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran. ātma-pratibandhas tādātmya-tadutpattibhyām anyo ātma-pratibandhād gamakatvaṃ viparyaye vā ātma-pratilambhaḥ sāmānyasya nityasya kutaścit ātma-pratyakṣa-a-viśeṣa-nivṛttir api viprakṛṣṭeṣu. ātma-pratyakṣa-nivṛtti-pramāṇayatas tad-grahaṇaātma-pratyakṣa-nivṛtter abhāva-niścaya-abhāvāt. a ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam eva ātma-bhāvo ’yam anavasthā anya-kalpane || ātma-bhuvaḥ kvacit | tāratamyaṃ pṛthivy-ādau ātma-bhūta eva vijñānasya. bhāva-abhāvaātma-bhūta-viśeṣaḥ kiṃ na patati iti. ātma-bhūta-sakala-śakty-upakāro gṛhītaḥ sarvāḥ ātma-bhūtaṃ rūpaṃ na tat teṣām, tadānīṃ teṣām ātma-bhūtaḥ prakāśate tathā iti nīla-ādyātma-bhūtaś ca asya indriya-artha-sannikarṣa-ādiṣu ātma-bhūtasya upādhi-tadvator upakārya-upakārakaātma-bhūtā anityatā iti kim anyayā, svabhāvena vā ātma-bhūtā eva tena na artha-antaraṃ phalam | ātma-bhūtā eva tena na artha-antaraṃ phalam | ātma-bhūtānāṃ ca an-anvayena tatra an-ubhayaātma-bhūtāny eva na api tata upakāram anubhavanti. ātma-bhūtābhir ayam ekaḥ śaktibhiḥ. śaktīr ātma-bhūtena bhedinas tadvantaḥ syuḥ tad-a-bhinna ātma-bhūto ’n-anvayo nivartamānaḥ pravartamānaś ātma-bhūto ’nityatā iti kim anyayā. svabhāvena vā ātma-bhūto bhedo ’sya vidyamāno ’pi hetuṣu | ātma-bhūto hi teṣāṃ tair anubhūyate | tena arthaātma-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter ātma-bhedād asya adhigatir ity ayam | kriyāyāḥ ātma-bhedād asya iyam adhigatir ity ayam asyāḥ ātma-mano yoga-mātra-jānāṃ sakṛd bhavet || ekā ātma-mṛc-cetanā-ādīnāṃ yo ’bhāvasya a-prasādhakaḥ

ātma VN_00503 VN_00807 HB_03814 PV_03443 V1_02101 PV_03060 SV_14721 VN_06610 V1_00604 SV_07412 SV_08625 SV_08504 SV_01611 PV_03447 PV_03484 PV_03453 PV_04230 V2_05508 V3_08610 V3_06207 NB_03070 V3_10703 PV_03364 V1_04210 V3_11510 V3_11706 PV_03366 V1_04301 PV_03370 PV_03329 SV_15416 HB_03112 VN_03201 V1_02107 PV_04271 PV_03347 PV_03365 V1_04212 V1_04204 NB_01010 V1_02010 V3_05905 V1_02011 V3_12402 V1_00403 SV_01306 V2_09602 SV_15427 V1_01312 PV_02080 PV_02185 PV_02233 VN_06610 V3_11509 SV_01307 V2_09603 SV_02811 NB_03098 SV_09411 V3_07206 PV_02131 SV_13006 SV_11709 SV_00423 V2_05810

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trividhena viprakarṣeṇa viprakṛṣṭam, yad aneva ca pratyakṣasya pratyakṣatvam, yad an-pratyayāt pravartate. tatra yad asya cet siddhaṃ sārūpye ’sya sva-vedanam || atha -ātmā viṣayī-kriyate saṃvittyā, tasyās tadato ’nyad vastv atīndriyam || tasya a-dṛṣṭavā tasya pratyāsattiḥ. tatra yat tasminn anyadi sata ātma-hānam asataś ca eva pramāṇam. sa ca avisaṃvādas tasmād -arthaḥ. anityā hi bhāvāḥ sahakāriṇo viśiṣṭasyāt. tathā ca ayaṃ pravibhāgo na syād eka||167|| a-bhedāt. svabhāvena eva viśvasya sva||22|| anupalambhaṃ ca asya pramāṇayata arthaḥ syād a-prakāśitaḥ || etena anapi vācyam anyasya darśanam || smṛter apy tasyā dhiyas tataḥ || siddhe pratyakṣa-bhāvavidhāna-pratiṣedhane | eka-dharmasya sarvavidhāna-pratiṣedhane | eka-dharmasya sarvaartha-antaratve ’py uktam. na vai tata -viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ity evaṃ-prakārasya anupalambhasya adṛśyaity evaṃ-prakārasya anupalambhasya adṛśyatasya sa tasyāḥ sādhanaṃ tataḥ || tatra tato ’syās tad-bhāva-vyavasthāpanāt. tatra anyo rāśir asti, yatra prāṇa-ādir varteta, na bhavaty eva ity arthād an-anya-saṃsargiṇy | sā yogyatā iti ca proktaṃ pramāṇaṃ sva| sā yogyatā iti ca proktaṃ pramāṇaṃ sva| atīta-artha-grahe siddhe dvi-rūpatva| yathā prakāśo ’bhimatas tathā dhīr -ādy-ayogān na tato nairātmya-siddhiḥ syāt. eka-ātma-paricchedāt tasya tad-anyaity atra kaścit pratijñā-virodho na asty ||21|| a-śakya-samayatvān na sukha-ādīnām ’rthānāṃ viśiṣṭād eva vedanāt | tathābhūtatathā | niścīyate niviṣṭo ’sāv evam ity || tatra apy anubhava-ātmatvāt te yogyāḥ sva5|| tatra apy anubhava-ātmatvāt te yogyāḥ svatathā-prathanam, na tad anyasya kasyacid tan mano-vijñānam. sarva-citta-caittānām -saṃvedana-pradarśana-artham, sarva-jñānānām -viśeṣāt. saṃvedanasya tu tathāvidhapratyakṣatvāt. na hi sukha-ādīnām iti tato vyatirekī varṇyeta. anyathā svato ’siddham anyat sādhanam avyabhicāryabhyupagamāt siddham iti cet. katham idānīm abhyupagamāt siddham iti cet, katham idānīm bhāva-asiddheḥ. na ca nairātmya-nivṛttyā arthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, anya-sattva-neyasya hīna-sthāna-parigrahaḥ | kāma-vibhava-icche ca te mate | sarvatra ca -sukha-tṛṣṇayā || nairāśye tu yathā-lābham vā ity evaṃ pratyavasthito yadi sata -charīraṃ prāṇa-ādimattvād iti. na hi sanairātmya-siddhiḥ. abhyupagamena ca sanairātmya-siddhiḥ. abhyupagamena ca sayatra hy asya samāropo yathā sthiraḥ sa-charīraṃ prāṇa-ādimattvād iti. na hi sadharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādydharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-bodha-ādeś citta-dharmasya pāṭave || kṛpāpracyavet. jñāna-janana-sāmarthyasya tad-kāriṇaś ca janakatvāt. tasya ca tadyathā gaur ayam sāsnā-ādi-samudāyayathā – gaur ayaṃ sāsnā-ādi-samudāya-

ātmakatvād ātma-rūpa-pratibhāsa-vivekena pratipattṛātma-rūpa-vivekena svarūpasya buddhau samarpaṇam. ātma-rūpaṃ tal lakṣaṇaṃ na para-rūpam, pratipatti ātma-rūpaṃ no vetti para-rūpasya vit katham | ātma-rūpatvāt. na enam iyam abhilāpena saṃsṛjati, ātma-rūpasya gater anyo ’rtha-āśrayaḥ | tadātma-rūpe pratīyamāne sa svayaṃ pratyupatiṣṭhate. ātma-lābham abhyupaiti, apa-siddhānto bhavati. ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve ātma-lābhāt tam apekṣeran. yo hy eṣāṃ janaka ātmā ātma-vat. tasmād ayaṃ bhinna-pratibhāsa-ādir ātma-vad vibhāga-utpatti-sthiti-nirodha-ādayo na ātma-vādo nir-ālambaḥ syāt, a-pratyakṣatvād ātma-vit pakṣe sarva-artha-a-darśanena ye | aātma-vit siddhā jñānasya anyena vedane | dīrghaātma-vidau gṛhṇāti tān punaḥ | na adhyakṣam iti ātma-vidhāna-pratiṣedhanam || a-nānā-ātmatayā ātma-vidhāna-pratiṣedhanam ||22|| a-nānā-ātmatayā ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ, kiṃ ātma-viśeṣād apara-sādhanam, na evam abhāvaḥ. na ātma-viṣayatvena sandeha-hetutvāt. tato ’ātma-viṣayatvena sandeha-hetutvād ity uktam. ko ātma-viṣaye māne yathā rāga-ādi-vedanam | iyaṃ ātma-viṣaye māne yathā rāga-ādi-vedanam | iyaṃ ātma-vṛtti-vyavacchedābhyāṃ sarvasya saṅgrahāt. ātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. ātma-vedanam || sarvam eva hi vijñānaṃ ātma-vedanam ||57|| ity antara-ślokāḥ. bāhye ’py ātma-vedane || nīla-ādy-ābhāsa-bheditvān na artho ātma-vedinī || tasyāś ca artha-antare vedye durātma-vyavacchedena nir-ātmano bhāvasya parāmarśād ātma-vyavacchedo bhavati, tad-ātma-niyataātma-śabda-arthasya bhāva-upādānatva-niṣedhāt. ātma-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ ātma-saṃvittir bheda-dhī-hetur asya ca || tasmāt ātma-saṃvidaḥ || ity artha-saṃvit sā eva iṣṭā ātma-saṃvidi | iti sā yogyatā mānam ātmā meyaḥ ātma-saṃvidi | iti sā yogyatā mānam ātmā meyaḥ ātma-saṃvedana-vat. tato ’pi na tad artha-antare ātma-saṃvedanam. bhūta-artha-bhāvanā-prakarṣaātma-saṃvedanasya pratyakṣatvāt. na hi sukhaātma-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ ātma-saṃvedane vikalpaḥ sambhavati, yasmād aātma-sannidhāyane ko nairātmyād vyatirekasya ātma-sambandham apekṣata iti na a-pratyakṣaṃ ātma-siddhiḥ. parasya apy a-pramāṇikā kathaṃ ātma-siddhiḥ. parasya apy a-pramāṇikā nairātmyaātma-siddhiḥ syāt, vipakṣa-vyatireka-darśane ’pi ātma-sthiter abhāvāt. tasmād ayam a-śabdaātma-snehavato duḥkha-sukha-tyāga-āpti-vāñchayā || ātma-snehasya hetutvāt sampravartate || a-sukhe ātma-snehāt pravartate | a-lābhe matta-kāśinyā ātma-hānam asataś ca ātma-lābham abhyupaiti, apaātmaka-an-ātmakābhyām anyo rāśir asti, yatra ātmaka-an-ātmakau vibhajya tatra abhāvena ātmaka-an-ātmakau vibhajya tatra abhāvena ātmaka iti vā, na tatra bhede niścayo bhavati. ātmaka-nir-ātmakābhyām anyo rāśir asti yatra ayaṃ ātmako ’nyo vā iti yathā-kathañcid api viśeṣitas ātmako ’nyo vā iti, yathā-kathañcid api viśeṣitas ātmakatvam abhyāsād ghṛṇā-vairāgya-rāga-vat | ātmakatvāt. artha-antaratvasya ca prāg eva ātmakatvāt. artha-antaratve ca bhāva-an-upakāraātmakatvād iti. tathā ca dṛṣṭānta-asiddhi-codanā ātmakatvād iti. tathā ca dṛṣṭānta-asiddhi-codanā

ātmakatvān SV_03927 SV_16816 NB_03101 NB_03101 PV_04164 PV_04099 PV_03174 V1_01005 PV_02284 PV_04244 V3_12308 V3_04713 SV_15421 V3_11508 NB_03097 SV_01302 V2_09511 V3_11812 PV_02037 SV_02820 HB_01208 HB_01209 PV_03343 HB_01311 SV_12717 V3_13404 VN_06702 SV_03703 NB_03105 NB_03102 NB_03105 NB_03102 V2_09512 NB_03098 V3_11509 PV_02195 V3_12303 SV_01303 SV_01307 V2_09603 SV_08307 SV_07717 PV_03309 V3_09103 HB_01114 V3_11804 V3_12301 PV_03271 PV_04231 V2_05509 SV_11426 PV_02141 PV_04241 HB_01203 PV_02127 PV_03326 PV_02170 PV_02168 SV_04001 PV_03366 V1_04214 V3_13006 SV_15407 V3_13003 V1_03512

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-kārya-dravya-ādiṣv api prasaṅgaḥ. a-sāmānyatato ’rtha-siddhir iti cet. tasya api śabdana apy anayor ekatra vṛtti-niścayaḥ. saekatra vṛtti-niścayaḥ. sa-ātmakatvena an|| tri-kāla-viṣayatvāt tu kṛtyānām a-tathā|| yathā sva-vāci tac ca asya tadā sva-vacana|| saṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalanasaṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalana| prayoga-darśanād vā asya yat kiñcid udayana anvayy a-vyatirekī ced a-nairātmyaṃ na sana anvayy a-vyatirekī ced a-nairātmyaṃ na saprayatnānantarīyakaḥ, kṛtakatvān nityaḥ, sa’pi na bhāva-siddhiḥ. yathā na idaṃ niranvayo vyatirekaś ca sandigdhaḥ, yathā – sadvayo rūpayoḥ sandehe ’naikāntikaḥ. yathā savyatireky api hetuḥ syāt (18c) na idaṃ nirkiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-asattva-pratītiḥ. yad apy āha – yadi na sa| saṃsveda-ja-ādyā jāyante sarvaṃ bīja-apoha-gocaram, na vastu-svabhāva-niścayana pṛthak siddhir iti. tat-saṃsthāna-ādhāraātmakaṃ tad dravyaṃ saṃsthānaṃ vā tad-ādheyano cen na nāma-artha-vaśā gatiḥ || tam anekatathā hi tat tebhyaḥ samastebhya upalambhaastv artha-antaraṃ vākyam. tad aneka-avayavana sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva-vināśa-abhyupagama-abhāvāt sarvasya tadca. na saṃyogaḥ, prāsādasya svayaṃ saṃyoga-ātmany apy asiddheḥ. na api sa-ātmakād an-charīra-sambandhī prāṇa-ādiḥ sa-ātmakād ananveti. eka-ātmany apy asiddheḥ. na api satasmāj jīvac-charīra-sambandhī prāṇa-ādiḥ saa-prāṇa-ādimattva-prasaṅgād iti. nirprāṇa-ādimattvād iti. na hi sa-ātmaka-nirprāṇa-ādimattvād iti. na hi sa-ātmaka-an| ātma-antara-samāropād rāgo dharme ’-tadsa ca na sidhyati ity uktam. astu nāma nira-prāṇa-ādimattva-prasaṅgād iti, nir-siddhiḥ. abhyupagamena ca sa-ātmaka-an-siddhiḥ. abhyupagamena ca sa-ātmaka-ansyād ity asti svabhāva-anvayaḥ. yady ekasambandho dvidhā bhavet. nānā-avayavaapi svayam || yathā phalasya hetūnāṃ sadṛśaa-sādhanam ||67|| jñāpako hi hetur yadtasya eva mṛd-ātmanaḥ sataḥ saṃsthāna-viśeṣavyāpty-asiddheḥ. yadi prāṇa-ādayas tadvyatirekaḥ. ātma-pratiniyame hi tat-kāryasyān na prīti-paritāpayoḥ || sukha-ādysarva-ātma-vidhāna-pratiṣedhanam || a-nānā-ātma-vidhāna-pratiṣedhanam ||22|| a-nānāśabdasya na śabdo ’rthānām. yena a-bhinnahānād a-punar-āgamaḥ | tad-bhūta-bhinna| kvacid viniyamāt ko ’nyas tat-kārya-bhedaḥ, mṛt-saṃsthānayor a-paraspara-dhetvoḥ sthita-śaktitvāl laṅghanasya sthita| pratyakṣa-prativedyatvam api tasya tad|| na ced bhede ’pi rāga-ādi-hetu-tulya’-pūrva-prādur-bhāve prasajyate || bhūta-sambhavāt pratyaya-vṛttiḥ, tataś ca sāmānya-vit || grāhaka-ākāra-saṅkhyātā pariccheda||56|| grāhaka-ākāra-saṅkhyātā pariccheda-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-adṛśya-vijātīya-siddhi-nāntarīyakatvāt. anitya-nir-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśyapratyakṣa-prativedyatvam apy asyāṃ tad-

ātmatā ātmakatvān na iti cet. nanu sa eva ayaṃ vicāryate. ātmakatve tulyaḥ paryanuyogaḥ katham asya artho ātmakatvena an-ātmakatvena vā prasiddhe prāṇaātmakatvena vā prasiddhe prāṇa-āder asiddheḥ. ātmakam | tathā paraṃ pratinyastam sādhyaṃ na ātmakam | tayoḥ pramāṇaṃ yasya asti tat syād ātmakam | pūrvāpara-parāmarśa-śūnye tac cākṣuṣe ātmakam | pūrvāpara-parāmarśa-śūnye tac cākṣuṣe ātmakam || nirodha-dharmakaṃ sarvaṃ tad ity-ādāv ātmakam || yan nāntarīyakaḥ sva-ātmā yasya ātmakam ||83|| iti saṅgraha-ślokaḥ. na prāṇa-ādiātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt, ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na ātmakaṃ jīvac-charīram a-prāṇa-ādimattvaātmakaṃ jīvac-charīram a-prāṇa-ādimattva-prasaṅgād ātmakaṃ jīvac-charīram, prāṇa-ādi-virahaātmakaṃ tataḥ || tat sva-jāty-anapekṣāṇām akṣaātmakam. tathā hi kasyacin niścaye ’py anyasya aātmakaṃ tad dravyaṃ saṃsthānaṃ vā tad-ādheyaātmakaṃ prakṛtyā kiṃ kulālam apekṣanta iti cet, ātmakaṃ bhāvam eka-ātmatvena darśayat | tad aātmakaṃ rūpa-grahaṇa-pratiniyataṃ viṣaya-rūpaṃ ca ātmakaṃ vā syād an-avayavaṃ vā. aneka-avayavaātmakaṃ syāt. na ca etad yuktam. tasmāt tadātmakasya na utpatti-vināśāv iti siddhaṃ bhavati. ātmakasya pareṇa a-saṃyogāc ca. tata eva saṅkhyāātmakāc ca tasya anvaya-vyatirekayor abhāvaātmakāc ca sarvasmād vyāvṛttatvena asiddhes ātmakād an-ātmakāc ca tasya anvaya-vyatirekayor ātmakād an-ātmakāc ca sarvasmād vyāvṛttatvena ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy ātmakābhyām anyo rāśir asti yatra ayaṃ prāṇa-ādir ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir ātmake || duḥkha-santāna-saṃsparśa-mātreṇa eva ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca ātmakeṣu ghaṭa-ādiṣu dṛṣṭa-a-dṛṣṭeṣu prāṇa-ādy-aātmakau vibhajya tatra abhāvena gamakatvaṃ ātmakau vibhajya tatra abhāvena gamakatvaṃ ātmatayā anekaḥ kāryasya ekasya kārakaḥ | ātmā ātmatayā anyonyābhyām avayavābhyāṃ tat-sambandhād ātmatayā udbhavāt | hetu-rūpa-graho loke ’ātmatayā jñāpayati, tad-asiddhau sandehe vā na ātmatayā tad-anyebhyo bhinnaḥ sūtrāt tasya eva ātmatayā tadutpattyā vā ātma-pratibaddhāḥ syuḥ, ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ ātmatayā buddher api yady a-virodhitā | sa idānīṃ ātmatayā bhede nānā-vidhi-niṣedha-vat | ekaātmatayā bhede nānā-vidhi-niṣedha-vat | ekaātmatayā vyavasthā-bhede ’pi nāntarīyakatā syāt. ātmatayā śeṣam a-kleśa-nir-jvaram || kāya-vāgātmatayā sa ca || nairātmyād api tena asya ātmatayā saṃsthāna-mṛt-svabhāva-viśeṣābhyāṃ tayor ātmatā || tasya ādau deha-vaiguṇyāt paścād-vad aātmatā || na anyo ’nubhāvyas tena asti tasya na ātmatā-a-kṣayaḥ | sarvatra rāgaḥ sadṛśaḥ syād ātmatā-an-atikrānteḥ sarvo rāga-ādimān yadi | ātmatā. anyathā anyatra api mā bhūt, viśeṣaātmatā ātmani | sā yogyatā iti ca proktaṃ ātmatā ātmani | sā yogyatā iti ca proktaṃ ātmatā-ādi-virodhā api vācyāḥ. tad ayam ātmatā-ādi-vyavacchede ’pi tathā syāt. na, ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, aātmatā eva. sā ca tādātmyāt svayaṃ prakāśate.

ātmatā SV_04013 SV_08423 HB_01304 V3_09306 SV_04019 V3_11512 SV_14908 SV_14915 PV_02254 PV_02129 SV_08324 V2_06707 V3_13404 HB_01002 PV_03341 V3_09411 PV_04214 PV_03433 SV_00221 V2_05610 PV_03365 V1_04212 PV_03349 SV_08806 V3_04201 SV_11024 SV_09014 SV_12718 SV_00221 V2_05612 PV_04206 PV_02217 PV_03343 V1_00804 V3_09212 SV_06601 PV_03361 V1_03906 PV_03211 PV_02268 PV_03527 PV_03302 PV_03431 PV_02170 PV_03438 PV_04011 VN_01403 SV_12828 PV_04094 V3_03004 VN_01307 V1_00208 VN_01301 SV_06527 V3_08607 SV_11111 SV_13007 SV_12807 SV_02910 SV_09903 V2_10110 SV_02010 PV_03266 SV_07720 V1_01603

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syāt. tasmān mithyā-vikalpo ’yam artheṣv ekasva-hetor ity ucyate. tasya api taj-jananavijñānāc cakṣur-vijñānasya upalambhaeva sāmānyam. atha kā iyam a-vyaktiḥ. adṛśyaiti, so ’yam itaretara-bhedas tasya ekajīvac-charīra-sambandhī prāṇa-ādir an-ubhayasarvaḥ sarvasya svabhāvo bhavati pratighaākasmikatve ’py asya ukto doṣaḥ. pratighāta|| anityāt prāha tena eva duḥkhaṃ duḥkhān nirvipakṣair bādhyate cet te prayāty atyanta-saa-vikale ’pi tasminn a-bhavat tasya a-janaka-utpatti-hāni-nāntarīyakatvāt, nityaṃ tadkenacit kathañcin na sāmyam. tatas tadcet svabhāvato bhāvo niṣpanno na punas tadeva saḥ | niścita-ātmā svarūpeṇa na anekabheda eva atitarām a-kramatva-prasaṅgaḥ, ekapratīyate | prameyatvād ghaṭa-ādīnāṃ sasa tasya anubhavaḥ katham || yadā saṃvedanasaty artho ’rthaṃ na vyabhicarati. sa ca tadsaty artho ’rthaṃ na vyabhicarati. sa ca tad-meya-phala-sthitiḥ || tatra apy anubhavameya-phala-sthitiḥ ||55|| tatra apy anubhavayataḥ sā prathate tathā | artha-sthites tadtadvantaḥ syuḥ tad-a-bhinna-svabhāvaiti cet, na, hetoḥ svabhāva-bhedāt. a-tadkathaṃ nir-doṣo nāma. yāvatā doṣa-vipakṣa-saubhaya-rūpam ity ekānta-vādaḥ. api ca, sarvavā syād an-avayavaṃ vā. aneka-avayavana vyabhicarati. sa ca tad-ātmatvāt. tadna vyabhicarati. sa ca tad-ātmatvāt. tadpratibaddheṣu tata eva anvaya-sthitiḥ || sva-vad utpattiḥ punar doṣa-virodhinaḥ || sa-vaśā gatiḥ || tam aneka-ātmakaṃ bhāvam ekayuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tadsiddhaḥ, na arthaḥ. na hi pare ’-pracyutasāmānādhikaraṇya-ādir na syāt. na ca vastv|| a-darśanāj jagaty asminn ekasya api tad|51|| a-darśanāj jagaty asminn ekasya api tadna artheṣu na jñāne sthūla-ābhāsas tad|| kriyāyām a-kriyāyāṃ ca kriyā ca sadṛśa| grāhyatā-śakti-hāniḥ syān na anyasya janana|| tatra anubhava-mātreṇa jñānasya sadṛśa| nīla-āder anubhūta-ākhyā na anubhūteḥ para| sarvatra rāgaḥ sadṛśaḥ syād dhetoḥ sadṛśatat kiṃ sita-ādy-abhivyakteḥ para-rūpam atha sambaddhaṃ vastutaḥ siddhaṃ tad asiddhaṃ kim ca anayoḥ kārya-kāraṇa-bhāvaḥ, svayam a-tadca eka-buddhi-pratibhāsinaḥ śabdaśāstraṃ ca ekam uktaṃ samatvataḥ || yathā ca abhisamasya sāmyād ekam uktam. yathā śakty-ātmani prādur-bhāva iti tasyāḥ svatatra yo jñāna-pratibhāsam anvaya-vyatirekāv evaṃ bhedaḥ syāt. saty apy etasmin kasyacid -āśrayatvād bhedasya, tasya ca a-bhedāt. tadtad api kārya-liṅga-jam eva, tādṛśasya yatna-ādhānāt, parīkṣāvato viśeṣeṇa a-duṣṭaeva niṣiddhatvāt. na api tasya upalabhyakāla-kṣepaś ca na syāt. tasya niṣ-kalaapi nānā-upādhy-upakāra-aṅga-śakty-a-bhinna-an-utpatteḥ. utpattau vā ekatva-hāneḥ. tadhetos tathābhāva-niścaye vyāpakasya svahetos tathābhāva-niścaye vyāpakasya svasva-saṅkrānta-avabhāsinām | vedakāḥ svayogo yuktaḥ. tasya dvitīya-ātma-abhāvāt. ekabuddhiṃ gamayet, pratibandha-abhāvāt. artha-

ātmanaś ātmatā-grahaḥ | (72ab) na hy arthā vyatiriktena a ātmatā tad-anyasmād ity anādir hetu-paramparā ātmatā, tasya eva upalambha-ātmanaḥ sataś cakṣurātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo ātmatā-pratibhāsino mithyā-vikalpasya bījam. tam ātmatā-bahir-bhāvāt tābhyāṃ na vyatiricyate. na ātmatā-vat. satyam etat. tathā api svabhāvaātmatā-hetu-svabhāva-pratiniyamavan na naśvaraātmatām | a-viraktaś ca tṛṣṇāvān sarva-ārambhaātmatām || tathā hi mūlam abhyāsaḥ pūrvaḥ pūrvaḥ ātmatāṃ sūcayati. yat-sākalya-vaikalyābhyāṃ ca ātmatāyāṃ kadācid upalambha-anupalambha-abhāvaātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na ca etad ātmatāyāṃ hetv-antaram apekṣeta. bīja-ādi-vad ātmatva-doṣataḥ || abhyupāye ’pi bhedena na syād ātmatva-vat. kāryatvād eva a-bheda iti cet, yukto ātmatvaṃ kiṃ na mīyate || an-iṣṭaṃ cet pramāṇaṃ ātmatvaṃ na sārūpya-nibandhanam | siddhaṃ tat ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-abhāva ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-abhāva ātmatvāt te yogyāḥ sva-ātma-saṃvidi | iti sā ātmatvāt te yogyāḥ sva-ātma-saṃvidi | iti sā ātmatvāt sva-vid apy artha-vin matā || tasmād ātmatvād bhedasya api kutaḥ parasparaṃ bhedaḥ. ātmatve ’pi kṣīrasya sa tasya svabhāvaḥ, yo dadhi ātmatve ’pi doṣa-sa-ātmano vipakṣa-utpatti-vad ātmatve ca sarveṣāṃ bhinnau syātāṃ na dhī-dhvanī | ātmatve pṛthak teṣāṃ nirarthatā | (248ab) te ’pi ātmatve sādhya-sādhana-bheda-abhāva iti cet. na, ātmatve sādhya-sādhana-bheda-abhāva iti cet, na, ātmatve hetu-bhāve vā siddhe hi vyatirekitā | ātmatvena an-apāyatvād anekāntāc ca bhasma-vat | ātmatvena darśayat | tad a-dṛṣṭaṃ kathaṃ nāma ātmana indriya-antara-jñāna-utpattāv a-sāmarthyād ātmana upalayanam anityatām icchanti, nanv aātmana ekasya tatra eva vṛttir a-vṛttiś ca yuktā ātmanaḥ | asti iyam api yā tv antar-upaplavaātmanaḥ | asti iyam api yā tv antar-upaplavaātmanaḥ | ekatra pratiṣiddhatvād bahuṣv api na ātmanaḥ | aikyaṃ ca hetu-phalayor vyatireke tatas ātmanaḥ | grāhyatāyā na khalv anyaj jananaṃ ātmanaḥ | bhāvyaṃ tena ātmanā yena prati-karma ātmanaḥ || dhiyo nīla-ādi-rūpatve bāhyo ’rthaḥ ātmanaḥ || na hi go-pratyayasya asti samāna-ātmaātmanaḥ || para-rūpe ’-prakāśāyāṃ vyaktau vyaktaṃ ātmanaḥ || pareṇa apy anyato gantum ayuktaṃ paraātmano ’-tat-kāraṇatvāt, dharmasya dravyād arthaātmano ’-pratibhāsanāt, varṇa-anukrama-pratīteḥ. ātmano ’-pramāṇatve vacanaṃ na pravartate | ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā ātmano ’-bhedo na syāt. etena pariṇāmaḥ ātmano ’nukārayati, sa pratyakṣaḥ. tad ātmano ’nvayād aikyam iti cet, sukha-ādiṣv apy ātmano ’pi sāmānyasya tad-ekayogakṣematvāt. tad ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi ātmanaḥ. kaḥ punar eṣāṃ doṣāṇāṃ prabhavo yatātmanaḥ kiñcid upalambha-āvaraṇaṃ sambhavati. ātmanaḥ kṣaṇena pratipatter eka-jñāna-utpattau ātmano grahe ||52|| sarva-ātmanā upakāryasya ko ātmanaś ca a-pracyutasya tad-utpādanaṃ prati ātmanaś ca anupalabdhir iti sa tat-tad-viruddhaātmanaś ca anupalabdhir iti. sa prayoga-vaśena ātmanaś ca eṣām arthebhyo janma kevalam || arthaātmanaś ca tat-pradeśa-varti-sambandhi-rūpatvāt. ātmanaś ca sādhāraṇatvād anya-buddher apy anumāna

ātmanaś V3_11612 HB_01115 SV_09915 V1_03107 V1_03104 SV_01612 SV_15611 VN_03619 SV_12212 SV_15414 HB_00915 V3_08604 V3_11902 SV_01310 V3_00402 SV_11103 V1_03513 V2_06802 HB_03702 V1_01806 HB_03113 V1_02311 V3_11701 SV_15416 SV_08416 SV_15611 V1_01412 V1_01505 PV_04208 SV_11024 V3_11610 NB_03099 SV_07525 V1_01708 V3_11907 HB_03213 SV_16310 SV_16313 PV_04282 HB_01113 HB_01304 V2_07608 SV_09726 V3_12205 SV_17123 HB_01803 SV_01617 V2_07405 V3_09807 V1_00205 PV_04089 PV_03124 V1_01401 PV_03307 SV_08815 V1_03207 SV_08810 SV_07722 SV_03923 V3_07402 VN_01303 PV_03316 V3_05808 PV_02207 SV_02911

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ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām sūtrāt tasya eva mṛt-saṃsthāna-viśeṣaniyama-hetur vaktavyo yata ime kecin naśvaravidyamāno ’pi bhedo bhinne karmaṇy a-bhinnatu yā yataḥ. tatra anubhava-mātreṇa sadṛśaātma-vādo nir-ālambaḥ syāt, a-pratyakṣatvād artha-antaratve ’n-artha-antaratve vā varṇagotve hetu-vṛtteḥ saṃśayāno ’-pratipattim na avasthā-bhedini viśeṣe. niṣ-kalasya hy ātmā nir-ātmā, tat-svātantrya-lakṣaṇatvād -ādi-bhāve hetv-antaram apekṣante, tadkārya-liṅga-jā. ādhārato ’bhinirvṛtter gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād syāt. na anumeyatvam, tasmād a-darśane ’py tad vastutaḥ siddha-lakṣaṇam asiddhaṃ kim -doṣa-darśanena kriyeta. tac ca vipakṣa-saeva. sā ca tādātmyāt svayaṃ prakāśate. tena anyathā api nāntarīyakatā-abhāvān na paraniścayatvāt. hetv-abhāvo vā. na hy a-niścitapratyāviśanti. kathaṃ tarhi idānīm a-niścaya-ātmā tad-anya-ātmā iti. a-vyavacchede ’nyaeva tad-vedana-lakṣaṇam. sārūpyam apy a-tadbhāve bhāva iti saṃśayaḥ. gamakā eva -siddhiḥ syāt. ātma-vyavacchedena nir| svabhāvo ’yam (167abcʼ) ekasya janakād -artha-antaratve vā varṇa-ātmanas tat-krama-vikalpo vā pratyakṣo darśana-ātmā dṛśyaabhāva eva artha-abhilāpa-anukāriṇo ’nubhavaādy-abhāvo nairātmya-vyāpī iti vinivartane | yāvatā doṣa-vipakṣa-sa-ātmatve ’pi doṣa-saviśeṣataḥ prāṇa-ādayaḥ. viprakarṣād rāśir asti yatra ayaṃ prāṇa-ādir vartate. -vad anyatva-prasaṅgāt. na ca eka-vyaktybuddhy-a-bhedataḥ ||16|| na hi vyakty-ādau na santi. tasmāt sandigdha-sāmarthya tad evam eka-upalambhāt tasya tad-anyakatham idānīṃ dharma-phalam iṣṭam a-dharmagrāma-pratilambha-vat. tasya tv a-dharma|| ātma-upakārakaḥ kaḥ syāt tasya siddhabhinnaḥ svabhāvaḥ kulālāt tasya eva mṛdupalambha-ātmatā, tasya eva upalambhakṛtakatvasya śabde ca bhāva-khyātau tadkṛtakatvasya śabde ca bhāva-khyātau tadvyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām, tat-kāriṇā kevalaṃ mithyā-vinītatā eva -ādṛtya etat prasahya kuryāt. evaṃ hy anena -abhyupagamāt. tathā ca anupalambha eva tasmāt tad-bhāva-mātra-anubandhina eva api svata eva tathābhāvāt. tasmāt sa svayam pramāṇe (1bʼ) eva sadṛśa|| a-vācakatvāc ca ayuktaṃ tena iṣṭaṃ svayam || saṃhṛtya sarvataś cintāṃ stimitena antarsaṃhṛtya sarvataś cintāṃ stimitena antar| dadhānaṃ tac ca tām ātmany artha-adhigamana| bhedaḥ sāmānyam ity etad yadi bhedas tad| dadhānaṃ tac ca tām ātmany artha-adhigamana-nivṛttimān svabhāva eko yuktaḥ. na sarvatatra sthānaṃ tadā eva tatra tena eva pratibhāty a-pratibhāsamānaṃ ca katham na siddha eva. na vai kaścit tathābhūtena caitanyeṣu ca. na ca ghaṭa-ādiṣv api sarvasādhya-sādhana-saṃsthitiḥ || sarvaviśeṣa-abhāvāt. siddhena anupalambhaasti saḥ || gṛhyate so ’sya janako vidyamāna-śakty-a-bhinna-ātmano grahe ||52|| sarva-

ātmanā ātmanaś ca sidhyati, tasya upalambha-anupalambhaātmanaś cakra-āder vibhaktaḥ svabhāvo bhavati. ātmano jātā na ca atra kaścin niyāmakaḥ ātmano jñānasya na bhedena niyāmakaḥ, kriyāātmano jñānasya sarvatra karmaṇi tena ātmanā ātmanas tat-kārya-asiddheḥ. indriya-ādīnāṃ tu ātmanas tat-krama-ātmano vā mantrasya artha-hetor ātmanas tathā khyāpayati. sa ca hetuḥ saty asati ātmanas tad-a-tattva-virodhāt. na ca jvālā-itaraātmanaḥ. tad rūpaṃ nairātmyaṃ na ātma-nivṛttiātmanas tādātmya-abhāve nairātmya-prasaṅgāt. ātmanas tādṛśo ’mbhasaḥ | kāryaṃ tasya (66abcʼ) ātmano na sidhyati ity uktam. darśane ’pi ātmano nivṛtty-asiddheḥ, tan-nivṛttau kvacin ātmanaḥ. pareṇa apy anyataḥ pratipattum ayuktam ātmanaḥ puruṣasya doṣeṣu na sambhavati. tasya nir ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat. nīla ātmanaḥ pratipattir arthasya. na hi sattā ātmanaḥ pratipādaka-dharmasya tal-lakṣaṇatvaṃ ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi ātmanaḥ pravṛtti-nivṛttyor abhāva iti pūrvaḥ ātmanaḥ prāk paścād apy ātma-a-pracyuteś ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya ātmano bhāvasya parāmarśād a-doṣa iti cet. ātmano bhidyamānāḥ sarve samaṃ janakā na vā ātmano vā mantrasya artha-hetor a-kṛtakatvān ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpaātmano vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ. ātmano vinivarteta prāṇa-ādir yadi tac ca na || ātmano vipakṣa-utpatti-vad yathā-pratyayaṃ doṣaātmano vṛtti-vyatireka-asiddhes tatra prāṇaātmano vṛtti-vyavacchedābhyāṃ sarva-saṅgrahāt. na ātmano vyakty-antara-anvāveśo ’-vyakty-antaratvaātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ ātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye ātmano vyavacchedo bhavati, na tad-deśa-kālayoḥ ātmano vrata-āder aśnute. na vai tasya eva tad ātmano vratasya āgāmi phalam an-iṣṭam. sa tu ātmanaḥ sataḥ | na ātma-upakārakaḥ kaḥ syāt tena ātmanaḥ sataḥ saṃsthāna-viśeṣa-ātmatayā tadātmanaḥ sataś cakṣur-indriyād rūpa-grahaṇaātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na ātmanaḥ sato bhāva iti sāmarthyāt siddheḥ ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hi ātmanaḥ samuddyotitā syāt tathā hy eṣa sthāṇur ātmanaḥ sāmarthyam api darśitaṃ bhavati. kāryaṃ ātmanaḥ syāt. taṃ tena pratyācakṣāṇaḥ kim iti ātmanaḥ svabhāvo gamakaḥ. sa ca ayaṃ hetutvena ātmano hetur asiddhaḥ. kathaṃ vai śabdo ’siddhaḥ. ātmanā | a-pratyakṣasya sambandhād anyataḥ ātmanā | anapekṣya akhilaṃ śāstraṃ tad-abhīṣṭasya ātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā akṣaātmanā | sthito ’pi cakṣuṣā rūpam īkṣate sā akṣaātmanā || sa-vyāpāram iva ābhāti vyāpāreṇa svaātmanā ||177|| bheda eva (178aʼ) yadi sāmānyaātmanā ||36|| sa-vyāpāram iva ābhāti vyāpāreṇa ātmanā a-bheda eva. tayor api bhaved bhedo yadi (1 ātmanā a-sthānam iti tat-sthita-a-sthita-ātmanor ātmanā anyaṃ grāhayed vyapadeśayed vā. na ca taiḥ ātmanā anvayaṃ karoti. pratipādayatā hi paraṃ ātmanā anvayo ’-vaiśvarūpya-saha-utpatty-ādiātmanā api sambaddhaṃ kaiścid eva avagamyate | ātmanā asattvena asad-vyavahāraḥ sādhyata ity ātmanā iti ca | eṣa prakṛtir asyās tu nimittaātmanā upakāryasya ko bhedaḥ syād a-niścitaḥ |

ātmanā SV_03024 HB_03115 SV_08918 PV_04042 V3_01903 SV_03006 SV_02914 SV_12128 V3_01512 SV_08814 SV_08807 HB_00213 SV_07803 VN_01517 SV_08611 HB_03006 HB_00310 V1_03105 V1_03202 SV_08818 SV_08828 PV_03302 SV_06814 V3_08709 NB_03119 V3_12811 V1_03308 SV_04014 SV_08805 SV_08414 PV_03434 PV_04013 PV_03217 PV_03184 VN_06014 V2_06210 SV_00607 V3_10806 SV_15829 V1_02213 V2_07402 PV_02225 PV_03366 V1_04214 PV_02248 PV_03427 SV_16016 PV_03476 SV_02914 SV_08507 SV_15921 SV_07011 SV_07214 SV_07313 VN_01213 V1_01507 V3_11601 NB_03104 PV_02237 PV_02242 PV_03307 V1_03207 V3_11104 PV_02201 VN_01219

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upalakṣyamāṇa ekena apy upalakṣaṇe sarvaca deśa-kāla-svabhāva-avasthā-niyataṃ tadca sāmānyasya a-bhede ’py uktam. svanānā-dharma-sthitāv api | sādhyaḥ syād śāstre nānā-dharma-vyavasthāyām api svayam upakurvan eka upādhinā api gṛhyamāṇaḥ sarva-śakti-svabhāvasya sva-ātmany a-bhedāt sarvadṛṣṭaḥ so ’nyatra apy a-vibhajyamānaḥ svavipratiṣiddham etad vacanaṃ syāt, ghaṭasya vyavasthāpanāt. sāmānyaṃ viśeṣa iti. yena atha na sa tasya samāna ātmā. tathā sati tadartha-antara-vivikta-rūpam asādhāraṇaca gām apy aśva iti pratīyāt. aśva-sthita-bhāve viśeṣasya an-anvayāt. sataś ca sarva(170c) ity uktam. na ca te viśeṣās tena kevalasya eka-ātmani vyavasthitasya tena -sādhya-arthakriyā-kāri. tac ca tena sadṛśa-ātmano jñānasya sarvatra karmaṇi tena śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam āśritya sāmānyaṃ viśeṣa iti sthitis tena -a-bhedau tad-āśrayau ||179|| cintyete svajñānasya sadṛśa-ātmanaḥ | bhāvyaṃ tena iti yāvat. sāmānya-kārya-sādhana-prasiddhena -ādiṣu janana-śaktir eva. tasmād eteṣu tadsvabhāvatā. na hi yo yatra na asti tad-deśam na hi yo yatra na asti, sa tad-deśam na api sannikarṣaḥ pramāṇam, sarvaarthā vyatiriktena a-vyatiriktena vā kenacid sadṛśa-ātmanoḥ ||176|| bhāvāś ced a-bhinnena janakaḥ syāt. na etad asti. yasmāt tena eva asya kim arthena upanīyate || sarva|| tad-artha-grahaṇaṃ śabda-kalpanā-āropita| yathāsvaṃ-pratyaya-apekṣād a-vidyā-upaplutatathā eva hetor hi bhedād bhedaḥ phalaa-sambhavena pravṛtti-vaiphalyāt sva-stha-vyavahāra-sādhanyām anupalabdhau dṛśyaca asyām abhāva-sādhanyām anupalabdhau dṛśyavirodha-upalabdhir ity a-sādhyatvam. adṛśyalakṣaṇa-antara-abhāvāt. tatra yadi śabdana antarāḥ sukha-ādayo na api cetanāḥ. tadtad-bhāva-mātra-anvayini svabhāvo hetur tathā api na virāgo ’tra svatva-dṛṣṭer yathā || grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā 6|| grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā na ekatva-dṛṣṭyā api snehaḥ snihyan sa ca grāhikā buddhir nityam antar-mukhā | apekṣya tat-smṛtiṃ paścād ādhatte smṛtim -ādikam | para-citta-anumānaṃ ca na syād upakāra-āśraya-śakti-svabhāvasya svavyatireko ’-vyatirekaś ca. virodhinor ekatasya jñāna-jananāt. na puruṣaḥ śabde, tadtad ayam āśrayaḥ sāmānyasya svabhavitum. yasmād vijñāna-utpatti-yogyatvāya -samavāyam. sva-āśraya-samavetaṃ hi tad yathā sukha-ādiṣu śakty-avasthayoś ca eka-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa katham na vyatiricyate. na tatra anveti, ekana vyatiricyate. na tatra anveti. ekapratibadhnāti tad doṣān saṃvṛnoti ca | sa virajyate | sa-doṣatā api cet tasya tatra artha-antaraṃ phalam | dadhānaṃ tac ca tām artha-antaraṃ phalam | dadhānaṃ tac ca tām viparyāsena ca vacanasya tat-siddhiḥ, darśanam | na hy a-paśyann aham iti snihyaty lakṣaṇam, tena a-virodha iti cet, na vai mṛd-

ātmani ātmanā upalakṣita iti tad-avasthaḥ prasaṅgaḥ. ko ātmanā upalabhamānā buddhis tathātva-pracyutim ātmanā eva a-bhede tu tat-svabhāva-nibandhanaātmanā eva iṣṭa ity upāttā svayaṃ-śrutiḥ || ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na ātmanā gṛhyata eva. tathā hy eka-upādhi-grahaṇe ātmanā grahaṇe ka eva upādhi-bhedo ’-niścitaḥ ātmanā tat-kārya-dharmatāṃ na ativartate, agniātmanā tad-bhāva-artha-antara-bhāva-virodhāt. ātmanā tayoḥ | bhedaḥ sāmānyam ity etad yadi ātmanā tena api na yuktaṃ tathā bhavitum. ātmanā dṛṣṭavataḥ pratyakṣeṇa yathā-dṛṣṭa-bhedaātmanā dravyatvena sambandhāt, tat-svabhāvaātmanā niṣpanna-avasthāyām iva kiṃ jāyate. ātmanā parasparam anuyanti. yad ekasya janakaṃ ātmanā pariccheda eva aparasya vyavaccheda iti, ātmanā pratyakṣeṇa dṛṣṭam eva. na ca tatātmanā bhavitavyam, yena asya idam iti pratiātmanā bhāvān vyavasthāpayati idam asya idaṃ na ātmanā bhedas tadā bheda eva. yasmāt tau hi tayoḥ ātmanā bhedo vyāvṛttyā ca samānatā | asty eva ātmanā yena prati-karma vibhajyate || an-ātmaātmanā rūpa-ādi-śabdaiḥ prasiddhā viśiṣṭa-kāryaātmanā vyapadeśa-ādayo janya-janaka-bhāva-kṛtā ātmanā vyāpnoti iti svabhāva-hetu-prayogaḥ. ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas ātmanā sannikṛṣṭasya api kaiścid eva dharmaiḥ ātmanā samānāḥ tathā eṣāṃ grahaṇaṃ mithyā-vikalpa ātmanā sva-ātma-bhūtena bhedinas tadvantaḥ syuḥ ātmanā hi bhede ’pi hetuḥ kaścin na ca aparaḥ | ātmanā hi sārūpye jñānam ajñānatāṃ vrajet | sāmye ātmanām | a-liṅgatva-prasiddhy-artham arthād ātmanām | vijñaptir vitatha-ākārā jāyate timiraātmanām || anapekṣita-bāhya-arthā yojanā samayaātmanām a-pravṛtteḥ. tena ca sva-upagama-upanyāse ātmanām eva teṣāṃ tad-viruddhānāṃ ca sannihitaātmanām eva teṣāṃ tad-viruddhānāṃ ca siddhir ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, ātmanāṃ mantrāṇāṃ vyakti-hetuḥ prayoktā anātmanāṃ śabda-ādīnām anubhavāt tad-anubhavaātmani | (52ab) tādātmyaṃ hy arthasya tan-mātraātmani | na tair vinā duḥkha-hetur ātmā cet te ātmani | sā yogyatā iti ca proktaṃ pramāṇaṃ svaātmani | sā yogyatā iti ca proktaṃ pramāṇaṃ svaātmani || upalambha-antar-aṅgeṣu prakṛtyā eva ātmani || yo yasya viṣaya-ābhāsas taṃ vetti na ātmani ||303|| ity eṣā pauruṣeyy eva tad-dhetuātmany a-darśanāt || sambandhasya mano-buddhāv ātmany a-bhedāt sarva-ātmanā grahaṇe ka eva ātmany a-sambhavāt. bhedo ’pi tena na evaṃ cet (16 ātmany an-upakārāt. atha ca puruṣaḥ śabdānāṃ ātmany an-upakurvāṇo ’napekṣasya ādhāra iti ātmany anya-anurodhi yat | tad vyaṅgyaṃ ātmany anyatra vā vijñāna-hetur iti. uktam atra a ātmani. anyathā bheda-a-bheda-lakṣaṇa-abhāvād ātmany anviyāt. a-jñāte ’rthe buddher asiddhes ātmany apy asiddheḥ. ata eva anvaya-vyatirekayoḥ ātmany apy asiddheḥ. na api sa-ātmakād an-ātmakāc ātmany api virāgaś cen na idānīṃ yo virajyate || ātmany api sā samā || tatra a-viraktas tad-doṣe ātmany artha-adhigamana-ātmanā || sa-vyāpāram iva ātmany artha-adhigamana-ātmanā ||36|| sa-vyāpāram ātmany eva anyathā-darśanāt. rāga-utpatti-yogyatā ātmani kaścana || na ca ātmani vinā premṇā sukhaātmani ghaṭasya prādur-bhāvaḥ, kiṃ tarhi mṛd-ātmā

ātmani VN_06203 PV_03021 PV_03518 PV_03514 SV_07302 V3_09902 PV_03360 V1_03905 V2_06711 VN_00612 V3_10811 V3_11102 V3_10801 PV_02235 PV_02191 PV_02221 VN_01119 SV_01309 V2_09604 VN_01217 VN_01307 VN_01216 SV_00920 V3_11009 PV_02202 V1_02101 SV_02513 SV_02502 HB_03006 PV_02219 SV_02919 PV_03375 SV_15424 SP_00005 PV_02220 V3_10712 V3_09809 SV_08804 SV_00508 SV_07722 V3_11011 V1_04207 V2_06706 SV_16302 V3_10806 PV_03477 PV_03363 V3_07703 SV_09612 SV_10525 V3_06801 SV_15314 V1_01710 SV_02712 PV_03346 SV_08909 PV_04093 V3_03001 PV_02256 HB_03113 VN_03201 V3_10605 PV_03271 V3_09308 SV_07801

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tadā na kaścid doṣaḥ, an-abhimate tadyadi vyaktir vyakteḥ pratyakṣatāṃ prati || -kāraṇa-abhāvād utsīded artha-cintanam || uttaraṃ jñānaṃ gṛhṇīyād aparaṃ katham || satyaṃ vyañjakā na tu dhūmam apekṣya agnir pradīpa-ādayas tu svabhāva-yogyatayā loke bhrāntir nāma upajāyate | a-tadloke bhrāntir nāma upajāyate | a-tadso ’pi tad-ātma-an-upakāre na sidhyati. para’neka-sambandhinam upakṛtya anekaṃ śabdam -sādhāraṇam api vivekaṃ na avagāhate. tasmād nanv atra apy eṣa tulyaḥ prasaṅgaḥ – na anena aparatra pariccheda iti cet, nanv evam na hi tādṛśī | sarvathā ātma-grahaḥ sneham -nirmokṣo na iṣṭatvād a-prasiddhitaḥ | yāvad snihyaṃs tadīye na virajyate || na ca asty cet, katham idānīm idam ekatra a-vibhaktaabhāvena gamakatvaṃ kathayatā āgamikatvam abhāvena gamakatvaṃ kathayatā āgamikatvam -bhāvo ’-bhedaḥ, viparyaye bhedaḥ, yathā mṛd-upalakṣaṇa evaṃ bhavati. na ca śakteḥ śakty-a-bhedayor a-vyavasthā syāt sarvatra. tad-sādhane na kiñcid an-iṣṭam. vaktary tal-lakṣaṇatvāc ca phalasya. vaktary aham iti snihyaty ātmani kaścana || na ca enam iyam abhilāpena saṃsṛjati, tathā-vṛtter sāmānyam anyat. sati vā tasya api svatasya eva ca punar bheda-virodhāt. tac ca tasya an-anya-saṃsṛṣṭa-rūpasya kevalasya ekaātma-abhiniveśo yāvat tāvat sa saṃsāre | grahaṇaṃ tad eva upakāratvena api iti. tayor tad-ākāraṃ pratīyād aparas tathā | nityam iti svayaṃ na bhavad api prāṇa-ādīnāṃ na || tau ca bhāvau tad-anyaś ca sarve te svasarve doṣāḥ prajāyante | niyamena evaṃ sarvajñaḥ syād ity a-pratiṣedhaḥ. svavai śabdo ’siddhaḥ. siddhaḥ śabdaḥ. sa | anyonyaṃ vā tayor bhedaḥ sadṛśa-a-sadṛśasiddhir asiddhir hetu-bhāvayoḥ | dṛśyaeva ātmanā a-sthānam iti tat-sthita-a-sthitakuto niścayaḥ. a-darśane ’py uktam. dṛśyaca tādātmyāt tathā prakāśamāno ’pi sva-para-apekṣatvāc ca. upalambha-yogya-a-yogyadharma-a-dharma-upacaye dharma-a-dharmaasiddhir ity an-upanayaḥ. dṛśyatayā ca tayor buddhir buddhy-antareṇa vaḥ || a-prakāśagrāhaka-ākāra-sammataḥ | tādātmyād -vyavacchedena labhyaṃ gamakatvaṃ katham -vyavacchedena labhyaṃ gamakatvaṃ katham -vikalpa-pratibhāsinam arthaṃ viṣayatvena -vikalpa-pratibhāsinam arthaṃ viṣayatvena paśyāmaḥ. na hi iyam anupalabdhir adṛśyaartha-bheda-kalpanāyām atiprasaṅgaḥ. sarva-antara-a-vṛttiḥ. na hi tasmin niścite tadeva asya pramāṇaṃ na tu sann api | grāhakadvi-mukha-buddhiḥ kriyate. tasmād yo ’sya kārya-aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ || liṅgam, svabhāva-lakṣaṇaṃ prasiddhiḥ. yo na icched bhoktā apy asya na vidyate || -pratibhāsa-jñānāt, na hi tad-ātmā tad-anyanāma kiñcin nigrahasthānam. na ca na asty yathā – sarvatra sukha-ādi-sambhavād vibhur | sa idānīṃ kathaṃ bāhyaḥ sukha-ādyiti cet, anya-dharmā ca prāg a-pracyutaetat. sarvatra sarvadā sarva-ākāra-sthita-

ātmani cauratvena hetu-darśanena dūṣaṇāt. ātmani jñāna-janane yac chaktaṃ śaktam eva tat | ātmani jñāna-janane śakti-saṅkṣayataḥ śanaiḥ | ātmani jñāna-janane svabhāve niyatāṃ ca tām | ko ātmani jñānaṃ janayati. tathābhūtasya agneḥ ātmani jñānam utpādayantas tathā prakāśamānāḥ sva ātmani tādātmya-vyavasāyena na iha tat || aātmani tādātmya-vyavasāyena na iha tat ||51|| aātmani tulyaḥ paryanuyogo ’navasthā ca. janyaātmani tebhyaḥ samāśaṃsan. sa yaiḥ śakti-bhedair ātmani darśana-mātreṇa an-upasaṃhāraḥ, tāvatā ātmani darśanena anumānam iti. na, tayor iha ātmani dṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ. ātmani draḍhayaty alam || ātmīya-sneha-bījaṃ tat ātmani na premṇo hāniḥ sa paritasyati || tāvad ātmani nir-doṣe sneha-apagama-kāraṇam | snehaḥ sa ātmani niṣ-paryāyaṃ paraspara-vyāhataṃ yokṣyate: ātmani pratipannaṃ syāt. na anumeyatvam, tasmād a ātmani pratipannaṃ syāt, na anumeyatvam. yā apy ātmani prādur-bhavato ghaṭasya tasmād a-bhedaḥ, ātmani prādur-bhāva iti tasyāḥ sva-ātmano ’-bhedo ātmani prādur-bhāvo ’-bhedaḥ, viparyaye bhedaḥ, ātmani rāga-ādi-darśanena anyatra tad-anumāne ātmani rāga-ādi-darśanena anyatra tad-anumāne ātmani vinā premṇā sukha-kāmo ’bhidhāvati | ātmani virodhāt, tad-rūpasya prāg a-darśanād ātmani vyavasthānād a-miśraṇam anyena. tasmād ime ātmani vyavasthitam a-miśram eva. artha-antaram ātmani vyavasthitasya tena ātmanā pariccheda eva ātmani sati para-sañjñā sva-para-vibhāgāt ātmani sambandhād eka-jñāne dvaya-grahaḥ ||53|| ātmani sambandhe pratīyāt kathitaṃ ca na || ātmani siddhim upasthāpayati. tathā sādhye ’pi ātmani sthitāḥ | ity a-miśrāḥ svayaṃ bhāvās tān ātmani snihyaṃs tadīye na virajyate || na ca asty ātmani svasaṃviditena anena aparatra pariccheda ātmani hetu-rūpo na siddha ity asiddha ucyate. sa ātmanoḥ ||176|| bhāvāś ced a-bhinnena ātmanā svaātmanor abhāva-artha-anupalabdhiś caturvidhā ||4|| ātmanor ekasya virodhād ayuktam etat. sarvatra ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād ātmanoḥ prāpti-parityāgayoḥ svabhāva-antaraātmanor vā prakṛtyā siddhy-asiddhī iti cet. na, ātmanor virodha-upalabdhir ity a-sādhyatvam. ātmanoḥ sāmyād vyaṅgya-vyañjakatā kutaḥ | ātmavit tasya sa tasyāḥ sādhanaṃ tataḥ || tatra ātmasāt kuryāt. a-vyavaccheda-rūpā api khalu ātmasāt kuryāt. sa ca svayaṃ sva-vācā ubhayaātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpaātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpaātmasv abhāva-sādhikā ity uktam. tena yat kiñcin ātmasv ekatva-a-niścayād a-nānātva-pratipatter aātmā a-niścito yuktaḥ. yadā punar anumānena ātmā a-parārthatvād bāhyeṣv artheṣv apekṣyate || ātmā an-anya-sādhāraṇo yaṃ puras-kṛtya puruṣo ātmā aparo vā abhimato bhūta-niścaya-yukta-vāk | ātmā aparo vā yathārtha-darśana-pravṛtta-vāgātmā api na tadā tasya kriyā-bhogau hi lakṣaṇam | ātmā iti. a-vyavacchede ’nya-ātmanaḥ pravṛttiātmā ity atra kaścit pratijñā-virodho na asty ātmā iti. evam ekasya pakṣa-dharmasya hetuātmā iti gamyate || a-grāhya-grāhakatvāc ced ātmā iti ca su-vyāhṛtam. etena tad-avasthāātmā iti cet. tat-svabhāva-darśana-āśrayaḥ

ātmā V1_01602 SV_03928 VN_02313 V3_11811 V3_13605 VN_03416 VN_01910 VN_02916 NB_03065 SV_08308 VN_01220 V1_03511 VN_06202 SV_13227 SV_12722 HB_03214 PV_02072 PV_02072 PV_02225 V3_12304 PV_04209 SV_15413 SV_08807 HB_03113 SV_03013 V1_01412 PV_04242 PV_02177 SV_08512 PV_03348 SV_12305 PV_03494 SV_15413 V1_02406 PV_04032 V3_01304 SV_05401 VN_01221 PV_03347 PV_03376 PV_04254 SV_08509 PV_03165 SV_15903 PV_03365 V1_04213 PV_04212 PV_04245 PV_02234 SV_12721 PV_03459 PV_03353 V1_03805 V1_02013 V2_06713 SV_07413 PV_03326 SV_02604 HB_02112 V3_12111 V1_02012 PV_03249 V3_12203 PV_03340 PV_03267

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so ’py asiddha eva. na vyaktir buddhir arthananu sa eva ayaṃ vicāryate. ko ’yaṃ sāmānyatad-viparyāsena virodha-udbhāvanam. na asty eva sad-asantaḥ pratīyante, na ca evam a-pratiṣṭhānāt. yathā āha paraḥ – na asty iti, pratijñā-virodhasya na asty -abhidhāna-pūrvakaṃ kaścit kuryāt. na asty virudhyate, yathā śramaṇā garbhiṇī, na asty -asiddhāv apy asiddhaḥ, yathā sarvagata -ātmatayā anekaḥ kāryasya ekasya kārakaḥ | ātmani ghaṭasya prādur-bhāvaḥ, kiṃ tarhi mṛdgrāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād cauro bhavān api syāt, na ca bhavatā eka-gati-śakti-pratiniyamād indriyasya anekate ca avayavāḥ svayam an-arthakāḥ. teṣu sa sarva-anya-bhāva-vyavacchedaḥ. tasmād a-tadna vināśaḥ kadācana || svayaṃ vinaśvarakaḥ sthāpakaḥ paraḥ | svayaṃ na naśvarayathā ātmani | na tair vinā duḥkha-hetur -vyāvṛttiḥ, tathā api na a-nairātmyād vinivṛttyā anya-vinivṛtter ayogataḥ | tad-bhoga-adhiṣṭhāna-a-svatantro hy ātmā nirparasparaṃ bhedaḥ. atha na sa tasya samāna tad-ātma-niyata-pratibhāsa-jñānāt, na hi tadtābhiḥ kadācid apy a-gṛhītas tad-upakāraayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśanavinivartanam | astu nāma tathā apy -niśrayāt || duḥkhaṃ hetu-vaśatvāc ca na ca evaṃ tarhi ya ekasmin vinaśyati | tiṣṭhaty || ity artha-saṃvit sā eva iṣṭā yato ’rtha-bhedo darśanīyaḥ. tad-abhāve sarvas tad-prasaṅgataḥ || sarva-antyo ’pi hi varṇakriyā-bhoga-adhiṣṭhāna-a-svatantro hy -paritāpa-rūpaṃ paśyāmaḥ. na ca asya ayam ’pi dṛṣṭānte doṣas tasya yathā-uditam | -viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha – apekṣate nāma, an-ādheya-atiśayaeva kaścid ghaṭaḥ. na hy ekas trailokye mṛdapekṣyate || yasmād yathā niviṣṭo ’sāv arthana yujyate | eka-artha-abhiniveśaeva dvayor api || bhinna-a-bhinnaḥ kim asya vyatirekaṃ brūmo yena evaṃ syāt. kaścid asya -pratibimbakam | śabdāt tad api na arthakañcid arthaṃ vibhāvayāmaḥ. na ca a-śabdasva-ātma-saṃvidi | iti sā yogyatā mānam sva-ātma-saṃvidi | iti sā yogyatā mānam dṛṣṭyā sattva-asattvaṃ pratīyate | tathā na sa-ātmakam || yan nāntarīyakaḥ svamatta-kāśinyā dṛṣṭā tiryakṣu kāmitā || yasya siṃhatā-ādi-vat ||248|| arthavān eva tena ālambana-vedane | artha-sārūpyam ālamba jāne ’ham api īdṛśam || a-vibhāgo ’pi buddhy-māna-phala-sthitiḥ. a-vibhāgo ’pi buddhy| (21ab) na an-uditaḥ pratiniyataḥ sukha-ādytasmāt kādācitkaḥ śabdasya upalambha-yogya ātma-lābhāt tam apekṣeran. yo hy eṣāṃ janaka sambandham āśritya draṣṭur eṣa viniścayaḥ || yaḥ pramāṇaiḥ parīkṣyate ||43|| eko hy arthaprāg api bhāve ’-kriyā-yogāt. tasmād yo yad antare. tena na iha pratanyate. na ca asann sambhavati, yasmād a-śakya-samayo hy gṛhītam iti ca ucyate || a-śakya-samayo hy -pravartanaṃ yuktam. evaṃ hy āgama-siddha sa eva artha-viniścayaḥ || yadi iṣṭa-ākāra ca eṣām arthebhyo janma kevalam || artha-

ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ ātmā iti. tatra sati sambandhe pratyaya-vṛttis ātmā iti tava pratijñā-padayor virodha iti ātmā iti na tasya sad-asattva-pratītiḥ. yad apy ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ, ātmā iti, pratijñā-hetvoḥ paraspara-viruddhaātmā iti vayaṃ bauddhā brūmaḥ. ke bauddhāḥ. ye ātmā iti vā, hetu-virodho ’pi yatra pratijñayā ātmā iti sādhye sarvatra-upalambhamāna-guṇatvam. ātmā ekatra api so ’sti iti vyarthāḥ syuḥ ātmā eva kaścid ghaṭaḥ. na hy ekas trailokye mṛdātmā eva buddher anubhavaḥ. sa ca na anyasya ātmā evam iṣṭaḥ, tasmān na ayaṃ caurya-hetur iti ātmā kalakalo na śrūyeta. dhvanayaḥ kevalaṃ tatra ātmā kalpanā-samāropitaḥ syāt. siṃhatā-ādi-van ātmā ca syāt tad-deśa-kālaś ca, rasa-rūpa-ādi-vat. ātmā cet tasya kaḥ sthāpakaḥ paraḥ | svayaṃ na ātmā cet tasya kaḥ sthāpakaḥ paraḥ || buddhiātmā cet te ’pi tādṛśāḥ || nir-doṣaṃ dvayam apy ātmā jīvac-charīre sidhyati, yena ayaṃ na ātmā tat-prasūtaś cen na etad ātma-upalambhane || ātmā, tat-svātantrya-lakṣaṇatvād ātmanaḥ. tad ātmā. tathā sati tad-ātmanā tena api na yuktaṃ ātmā tad-anya-ātmā iti. a-vyavacchede ’nyaātmā tadvattvena na gṛhyate. yadi punaḥ kevalān ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir ātmā na a-nairātmyāt prasidhyati || yena asau ātmā na apy adhiṣṭhitam | na a-kāraṇam adhiṣṭhātā ātmā na tasya (168bcʼ) bhedaḥ. sthāna-a-sthānayor ātmā na dṛśyate | tasyā buddhi-niveśy-arthaḥ ātmā na vā kaścit. na ca atra laukika-vaidikayoḥ ātmā nimeṣa-tulita-sthitiḥ | sa ca kramād anekaātmā nir-ātmā, tat-svātantrya-lakṣaṇatvād ātmanaḥ. ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi ātmā paraś cet so ’siddha iti tatra iṣṭa-ghātaātmā paraś cet so ’siddha iti. tasya eva ca ātmā parair apekṣate ca iti vyāhatam etat. tasmād ātmā, prati-vijñapti-pratibhāsa-bhedād dravyaātmā pratyaye tathā | niścīyate niviṣṭo ’sāv evam ātmā pravaktṛ-śrotṛ-cetasoḥ || tad eka-vyavahāraś ātmā bhinno ’tha dravatā katham | a-bhinnā ity ātmā bhinno na anya iti bhedān na saha-utpattyātmā bhrāntiḥ sā vāsanā-udbhavā || tasya ātmā mantraḥ. pāramparyeṇa taj-jatvāt tad-vyaktiḥ ātmā meyaḥ phalaṃ sva-vit || grāhaka-ākāraātmā meyaḥ phalaṃ sva-vit ||56|| grāhaka-ākāraātmā yadi dṛśyeta sattva-asattvaṃ pratīyate || ātmā yasya siddhaḥ pravṛttiṣu | nivartakaḥ sa eva ātmā vallabhas tasya sa nāśaṃ katham icchati | ātmā vākyam. te ca avayavāḥ svayam an-arthakāḥ. ātmā vittiḥ svayaṃ sphuṭaḥ || api ca adhyakṣatāātmā viparyāsita-darśanaiḥ | grāhya-grāhakaātmā viparyāsita-darśanaiḥ | grāhya-grāhakaātmā viṣayī-kriyate saṃvittyā, tasyās tad-ātmaātmā, sa ca puruṣa-vyāpāra-anvaya-vyatirekaātmā sa tadā eva tato bhavati iti janyatā eva ātmā sa tasya anubhavaḥ sa ca na anyasya kasyacit ātmā. sa pratyakṣaḥ, asiddhe dharmiṇi sādhana-aātmā sa sva-sattā-mātreṇa tādṛśo bhavati. na ca ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na ātmā sukha-ādīnām an-anya-bhāk | (21ab) na anātmā sukha-ādīnām an-anya-bhāk | teṣām ataḥ ātmā syāt, na anumāna-siddhaḥ. tasmād a-vyatireke ātmā syād anyathā vā anubhūyate | iṣṭo ’n-iṣṭo ātmā sva-ātma-bhūto hi teṣāṃ tair anubhūyate |

ātmā VN_02602 PV_03341 PV_04202 V3_05507 HB_00914 V2_07811 V1_01706 V3_11808 V1_00711 V1_02207 V1_02303 SV_13008 V3_05006 SV_12018 SV_13124 V3_05308 V3_10010 SV_05321 SV_14520 V3_10808 SV_12024 SV_08817 SV_12914 V3_12701 SV_05607 SV_02507 V3_12311 VN_01304 VN_01208 V2_07903 SV_14920 PV_02217 SV_02415 V2_08314 SV_02424 SV_08826 V3_05405 SV_07309 V3_12404 V3_10311 V1_04112 PV_02248 PV_02238 SV_13306 SV_08819 SV_11018 SV_11116 V3_08310 SV_00820 PV_02135 SV_11118 SV_00905 V3_10904 PV_02227 PV_02245 PV_02236 PV_02236 PV_02245 SV_03819 PV_02255 SV_17431 SV_14124 SV_14117 PV_02190 SV_14114

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ukte śabdo ’py evam astv iti. kaḥ sva-stha’rthe yathā-anubhavam eva saḥ | niścita-janmanaḥ || yan-nāntarīyakā sattā yo vā -abhidhānāt. yan-nāntarīyakā sattā yo vā -dravya-ādi-vat. na hi prakāśa-ādayas tadniyama-hetur vaktavyo yata ime kecin naśvarana anyatra dṛśyate | (16ab) na hi vyaktyatyanta-parokṣasya na sidhyataḥ. ke ca nireva anukuryāt. na hy arthe śabdāḥ santi tadtat-kārya-svabhāva-niyame na anupalambha-rūpāḥ sukha-ādayaḥ ||23|| yadi hi śabda-ādy-āvaraṇaṃ sambhavati. tasya sato ’pi tadsambhavati. sato ’pi vā kasyacit tadpauruṣeyo ’nyo ’pi. kumāra-sambhava-ādiṣv eṣa śabdo na indriyaṃ na sannikarṣaṃ na eṣa śabdo na indriyaṃ na sannikarṣaṃ na anvaya-asiddhi-vacane ’pi, na hi sa eva yad upakriyā ||106|| na hy an-atiśayam vā a-pratiṣṭhita-tattvayā bhāva-cintayā niyamena niścīyante. tad ayaṃ puruṣa apekṣate. yat pauruṣeya-apauruṣeya-cintayā bheda eva (178aʼ) yadi sāmānya-viśeṣayor yam -pratipatter ūrdhvam anyam a-śakalaṃ śabdabhāvāc chaśa-viṣāṇa-abhāva-vādinam upahasann a-paśyantaś ca katham artha-dvaya-kalpanena na a-bhinna-pratyaya-viṣayāḥ, bhūta-vat. tadkiṃ tarhi vidhi-mukhena eva prāṇa-ādaya saha-utpatty-ādi-prasaṅgāt. na ca ghaṭaṃ mṛdatra-bhavān dṛṣṭi-rāgeṇa praveśyamāno ’pi na dṛśyante. tatra kācit syād api yā a-naśvaradṛśyante. tatra kācit syād api yā a-naśvaraanekāntāc ca bhasma-vat | yaḥ paśyaty ucyate. sa eva svayaṃ vastuto bhāvaḥ. sa ca iti sa eva svayaṃ vastuto bhāvaḥ. sa ca sarva eva hi bhāvāḥ svarūpa-sthitayaḥ. te na ghaṭa-ādi-vad ity uktam. api ca, yam -ārambha-virāme kadācid upalambhaḥ. tena tadtatra param apekṣante, te ’vaśyaṃ tata vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya kevalaṃ vikalpa-viracitam asantam apy eṣām mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam -buddhitaḥ || indriya-ādeḥ pṛthag-bhūtam na idānīṃ yo virajyate || tyajaty asau yathā ekam eva ekadā varṇa-anukrama-śravaṇe śabdatadā bheda eva. yasmāt tau hi tayoḥ svasa-vipakṣatvān nirhrāsa-atiśaya-śritām | sa na ca an-anurāgiṇaḥ kvacid dveṣaḥ. ātma-indriya-buddhibhyo rāga-ādy-anumānam. ātma-indriya-buddhibhyo rāga-ādy-anumānam. ātmatad-vipakṣo ’pi heto rūpa-avabodhataḥ | ātmasamāna-jātīya-abhyāsa-jam ātma-darśanam na kiñcid bādhitaṃ syāt. nitya-sukha-ātmaiti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātmasyāc ced ahi-daṣṭa-aṅga-hāni-vat || vā vyatīta-ādau vihānitaḥ | tata eva ca na tat tad-avasthaṃ vyavasthitam | yatne ’py ātma-grahaḥ sneham ātmani draḍhayaty alam || sad-bhāvād abhāvād guṇavaty api || anyatra eṣāṃ rūpaṃ tiro-dhāya pratibhāsam a-bhinnam kleśa-karmābhyāṃ saṃsārī nāma tādṛśaḥ | mayi dharma-patnyāṃ pratyayam a-kṛtvā ’nyo vā sattā-bhājanaḥ sarva eva bhāvo ’nna apauruṣeyaḥ. katham idaṃ gamyate ’nkarma api sati tasminn a-sambhavāt | tad anbuddhi-viṭhapana-pratyupasthāpanāt. api ca,

ātyantikasya ātmā svayam aindriyakatvād anityaḥ śabdo ghaṭaātmā svarūpeṇa na aneka-ātmatva-doṣataḥ || ātmā svo ’-vibhāgavān | sa tena avyabhicārī syād ātmā svo ’-vibhāgavān | sa tena avyabhicārī syād ātmāna utpannāḥ punaḥ prakāśa-ādi-bhāve hetvātmāno jātāḥ. na ca atra kaścin niyāmakaḥ ātmānaḥ parasparam anuyanti, śakti-pratibhāsa-ādi ātmānaḥ prāṇa-ādy-abhāvena vyāptāḥ. ghaṭa-ādayaś ātmāno vā, yena tasmin pratibhāsamāne te ’pi ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti cet, ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. ātmānam anyaṃ vā praṇetāram upadiśanto yad evaṃ ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ ātmānam anveti ity a-sambaddham. yadā tarhi ātmānam asya pūrva-vad bibhrataḥ kaścid upakārako ātmānam ākulayanti. svato ’pi bhāve ’bhāvasya ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmair ātmānam āyāsayati. tata eva iṣṭer an-abhyupetaātmānam āśritya sāmānyaṃ viśeṣa iti sthitis tena ātmānam upalakṣayāmaḥ. na api svayam ayaṃ vaktā ātmānam eva upahasati. śaśa-avayava-bhūtaṃ ātmānam eva vipralabhāmahe. eka-kāryās tu ātmānam eva hi buddhiḥ saṃsṛjantī sāmānya-viṣayā ātmānaṃ gamayanti iti cet, kim idānīṃ nairātmyād ātmānaṃ ca kaścid vivekena upalakṣayati, yena ātmānaṃ cetayati. a-bhedo hi nāma-aikyaṃ tāv iti ātmānaṃ janayet. na, arthakriyā-śakti-lakṣaṇatvād ātmānaṃ janayet. na, jñeya-adhikārāt. ye kadācit ātmānaṃ tatra asya aham iti śāśvataḥ snehaḥ || ātmānaṃ parityajya kathaṃ bhavet. ya eva tarhi ātmānaṃ parityajya katham anyatra bhaved iti. ātmānaṃ pareṇa miśrayanti, tasya aparatvaātmānaṃ puras-kṛtya puruṣo ’yaṃ pravartate | tatātmānaṃ praty asya kaścid upakāraḥ sambhāvyate, ātmānaṃ pratilabhante. na ca ayam ātmaātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo hy ātmānaṃ vibhāgavantam iva anya-anyair vyapadeśair ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata iti ātmānaṃ vetty ayaṃ janaḥ | tasmān na ekatvaātmānaṃ vyarthā ato duḥkha-bhāvanā | duḥkhaātmānaṃ vyavasyāmaḥ. tat kathaṃ vyavasāyaātmānau tau ced vyatirekiṇau vyatireka eva ātmī-bhāvāt tad-abhyāsād dhīyeran āśravāḥ kvacit | ātmīya-an-uparodhiny uparodha-pratighātini ca tad ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ ātmīya-abhiniveśa-pūrvakā hi rāga-ādayo ’yoniśoātmīya-graha-kṛtaḥ snehaḥ saṃskāra-gocaraḥ || ātmīya-grahaṃ prasūte. tau ca tat-snehaṃ sa ca ātmīya-darśana-ākṣiptaṃ sāsrava-dharma-viṣayaṃ ātmīya-darśana-ākṣiptaṃ sāsrava-dharma-viṣayam ātmīya-buddhi-hānyā atra tyāgo na tu viparyaye | ātmīya-buddher api guṇa-īkṣaṇam || kāraṇaṃ hīyate ātmīya-vairāgyaṃ guṇa-leśa-samāśrayāt || vṛttimān ātmīya-sneha-bījaṃ tat tad-avasthaṃ vyavasthitam | ātmīyatāyāṃ vā vyatīta-ādau vihānitaḥ | tata eva ātmīyam adhyasya tān saṃsṛjantī sandarśayati, sā ātmīyam eva yo na icched bhoktā apy asya na ātmīyayor netra-abhidhānayor jala-budbudayoḥ ātyantika iti siddham. na siddham. tasya eva ātyantiko dhvanir anyo vā bhāva iti. sattā-mātraātyantikaṃ hetoḥ pratibandha-ādi-sambhavāt || ātyantikasya kasyacit svabhāvasya abhāvād bhavatā

ātyantikena SV_14115 V1_00303 V3_03305 PV_04255 V3_12311 V3_12404 V3_11501 SV_13022 V3_05105 SV_06812 SV_03605 V1_02403 SV_03602 NB_03060 V1_00802 SV_00914 SV_06813 SV_15023 VN_00619 PV_03354 V1_03807 PV_02159 PV_03255 PV_02124 V1_02302 V3_09209 V3_01205 HB_01003 V3_13302 SV_12323 NB_03130 V3_10411 SV_10515 V3_06704 SV_03208 V3_10907 SV_00906 V2_08106 HB_03211 V3_09307 V3_11409 SV_13122 V3_05307 SV_15815 V1_02411 NB_03013 SV_12423 SV_04103 VN_03506 SV_07004 SV_03718 VN_00810 V2_07410 V2_07803 SV_09905 SV_13718 V3_11810 V3_11906 SV_00820 PV_03266 V3_08311 SV_08510 SV_11715 PV_02076 SV_03715

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svabhāvasya abhāvād bhavatā dhvaninā anvā. yatra prāg dṛṣṭās tatra smṛtim sva-upagama eva tarhi prāmāṇyam dahano dahana-pratyaya-āśrayaḥ | yena aṃśena -gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇakathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇavipratiṣiddham. tasmād upakurvāṇāś cakṣurkāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍyakāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍya’-viśeṣeṇa pratīyante. tatra ghaṭasya rūpa||66|| na hi vyatireke ṣaṣṭhī bāhulye jasasaṃvedanasya tādātmye ’-saṃvedanāḥ sukhatadā ayam upālambhaḥ syāt – kathaṃ ṣaṣṭhytasya ca taruṣv a-sambhavāt. a-cetanāḥ sukhapratibhāsaṃ puras-kartuṃ yukto rasatathā hi sattva-dharma-ādy-ālambanā maitryrūpa-ādaya ity api ghaṭa-svabhāvā rūpa-hetutvaṃ syāt. na hy apauruṣeyā api vahnyapi na sidhyati. ghaṭa ity api ca rūpa-ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala|| niṣedhān na pṛthivy-ādi-niśritā dhavala|| yasya arthasya nipātena te jātā dhī-sukha| abhyāsa-jāḥ pravartante sva-rasena kṛpā| bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukhasidhyati. etena anityatva-saṃsthāna-viśeṣatasya viśeṣaḥ. parārthāḥ santaś cakṣur-ādi-vad anekānta iti cet, syād etat – bījarāga-ādimān vacanād rathyā-puruṣa-vad itymantra-kalpayor hiṃsā-maithuna-ātma-darśana-vyatireka-ādayaḥ, yathā a-sarvajñāḥ kapilaa-vipakṣatvāt, tat-samudāya-eka-deśatvād itysmāryate. atha yad idaṃ na santi pradhānaprayogaḥ. atha yad idaṃ na santi pradhāna-pāṭavaṃ tad-vāsanā-abhyāsaḥ prakaraṇam itypūrvako viparyāso mohaḥ. na evaṃ karuṇā’bhiṣvaṅgaṃ rāgam āhuḥ. na evaṃ karuṇā’napekṣāyāḥ sāmarthyam, yāvatā skandhatattvena vyavasthāpanāt. etena krama-a-kramaātmatā. nanv anena lakṣaṇena pradhāna-puruṣaupakārasya artha-antaratve ’-tad-upakāraartha-antaratve tasya iti sambandha-abhāvaartha-antaratve tasya iti sambandha-abhāvakathañcid apy a-pariṇāmāt. indriya-saṃskāra-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva-pratyaya-bheda-bheditvabhāva-asiddheḥ. etena sarva-jñāna-pratiṣedharūpa-vijñānam ekaṃ janayanti, evaṃ śiṃśapāapy uktam etena pratijñayā dṛṣṭānta-virodhatasmāt samavāya-saṃyogāv eka-artha-samavāyaca a-pratipattiḥ. evaṃ ṣaṭ-padārtha-vargaca svī-kartum icchati. etena buddhi-śabdaenam ākṣipati. etena pratyaya-bheda-bheditvasamartha ity ukta-prāyam. nanu yava-bīja-hetor a-pratibandhakatvāt. nanu yava-bījakulāla-ādi-vad ghaṭa-ādau. pratyabhijñānavyatirekasya vyāvṛtti-vyāptir asiddhā. prāṇa-antara-bhāvaṃ gamayati ity uktam. buddhyātma-ātmīya-abhiniveśa-pūrvakā hi rāga-a-vaiguṇye kurute sakṛt || tasmāt sukhaātma-ātmīya-abhiniveśa-pūrvakā hi rāgabhinno na anya iti bhedān na saha-utpattyvyaṅgyāḥ khyāpyante. na evaṃ jāti-sambandha| etena sannipāta-ādeḥ smṛti-bhraṃśana hi tatra sāmānyam asti na api vibhutva-

ādayo ātyantikena bhavitavyam. sa ca a-hetuko ’nyaādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid ādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ ādadhad dhūmaṃ tena aṃśena tathā gatiḥ || dahanaādaya ātmānaṃ gamayanti iti cet, kim idānīṃ ādaya ātmānaṃ vidadhati iti vaktavyam. ādaya ādheya-atiśayam eva upakurvate. sa tasmād ādaya āvaraṇam ucyante. na prāg yogyasya ādaya āvaraṇam ucyante. na prāg yogyasya ādaya ity api ghaṭa-svabhāvā rūpa-ādaya udakaādaya ity etad api puruṣa-abhiprāya-nir-apekṣaṃ ādaya iti cet, na, tvat-pakṣe ’py asti sukha-ādiādaya iti. yadā punar yad yathā vācakatvena ādaya iti sādhya utpattimattvam anityatvaṃ vā ādaya iva parasparam. na api tad-balena ādaya iṣyante. etāś ca sajātīya-abhyāsa-vṛttayo ādaya udaka-dhāraṇa-viśeṣa-ādi-kārya-samarthā iti ādaya ekatra yathārtha-jñāna-hetavo ’pi sarvatra ādaya eva bahava eka-arthakriyā-kāriṇa eka-śabdaādayaḥ | anyathā eva avabhāsante tad-rūpa-rahitā ādayaḥ | anyathā eva avabhāsante tad-rūpa-rahitā ādayaḥ | tad-upādāya śabdaś ca hetv-arthaḥ svaādayaḥ | muktvā taṃ pratipadyeta sukha-ādīn eva ādayaḥ || tasmāt sa teṣām utpannaḥ svabhāvo ādayaḥ ||23|| yadi hi śabda-ādy-ātmānaḥ sukhaādayo ’-cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādiādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa iti ādayo ’ṅkura-ādi-janana-svabhāvāḥ santo ’pi na ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca, yathā ādayo ’n-abhyudaya-hetavo ’nyathā ca varṇyante. ādayo ’n-āptā vā a-vidyamāna-sarvajñatā-āptatāādayaḥ. anayā diśā sarva-prayogeṣu vacanaādayo ’nupalabdher iti. tatra katham asadādayo ’nupalabdher iti. tatra katham asadādayo ’nubhavād bheda-niścaya-utpatti-sahakāriṇaḥ, ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ ādayo ’nyathā api sambhavād iti nivedayiṣyāmaḥ. ādayo ’nyair eva hetubhir anityāḥ sādhyante. ādayo ’nyonya-vyavaccheda-rūpā vyākhyātāḥ. tad ādayo ’py anityāḥ prasajanti. prāg anya-dharmaṇo ādayo ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt ādayo ’py uktāḥ. tasya ca a-jñeyatvam. upakārād ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād ādayo ’py uktāḥ. māṃ śrāvayaty ahaṃ śrāvayāmi iti ādayo ’pi tan-nibandhanā na vā a-pratipatty-aṅgam ādayo ’pi draṣṭavyāḥ. sann utpattimān kṛtako vā ādayo ’pi nirvarṇita-uttarāḥ. tatra apy evaṃādayo ’pi bhedāḥ paraspara-an-anvaye ’pi prakṛtyā ādayo ’pi vaktavyā bhaṇḍa-ālekhya-nyāyena iti ādayo ’pi vastu-sambandhāḥ kārya-kāraṇa-bhāvān na ādayo ’pi vācyāḥ. na hi tatra sāmānyaṃ saṅkhyā ādayo ’pi vyākhyātā yadi tais tat-sādhanam iṣyeta. ādayo ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ ādayo ’pi śāly-aṅkure janye ’napekṣāḥ, tadutpatti ādayo ’pi śāly-aṅkure janye na sa-apekṣāḥ. ādayo ’pi siddhi-hetavo na hetu-lakṣaṇaṃ puṣṇanti. ādayo ’pi hi kvacid darśanād eva sad-asantaḥ ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na ādayo ’yoniśo-manaskāra-pūrvakatvāt sarva-doṣaādayo ’rthānāṃ sva-saṅkrānta-avabhāsinām | ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunayaādayaḥ. evaṃ tarhi ya ekasmin vinaśyati | ādayaḥ kathañcid apy an-upakāryatvād an-upakāriṇā ādayo gatāḥ | vikārayati dhīr eva hy antar-arthaādayo guṇās tathā ucyante, artha-antarasya tat-

ādayo SV_07424 SV_13011 V3_05009 PV_02102 SV_12523 SV_06521 VN_00805 V3_01403 NB_03125 V3_11809 V1_02402 V3_08709 SV_13811 HB_01812 V3_11804 HB_00914 V3_12901 V3_11701 SV_15426 PV_02158 SV_08904 V3_09901 NB_02042 SV_06908 SV_10504 NB_03131 V3_07704 V1_02213 SV_13106 V3_05205 VN_04304 SV_06915 PV_03007 SV_08505 V3_11702 V3_11908 HB_01514 V3_11405 NB_03132 V3_10409 SV_15509 SV_04910 V3_00109 SV_16206 SV_12523 V3_11005 NB_03130 V3_00507 SV_12509 SV_00903 V3_10903 V3_13307 VN_00805 V3_11006 SV_00916 V3_11610 SV_04121 V2_08101 SV_12610 VN_06707 SV_07301 V3_11903 SV_09310 V2_07604 SV_09720

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cakṣuṣo ’rtha-pratipatteḥ. tataḥ pradīpaanyad vā iti nirloṭhita-prāyam etat. kuḍyaca kiṃ kasya āvaraṇam anyad vā. kuḍyaayaṃ mato jāti-samudāya-abhidhānayoḥ || rūpaapi kecin mātṛ-vivāha-ādayo madana-utsava-ākāra-pratīti-prasaṅgo ’-sāmānādhikaraṇya’pi gandha-rasa-ādayaḥ, vāta-ātapa-sparśa’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-vikalāḥ. tathā sandigdha-sādhya-dharma-ātmānaḥ prāṇa-ādy-abhāvena vyāptāḥ. ghaṭayat sātaṃ saṃvedanam iti siddhāḥ sukhaeva. tasmād eteṣu tad-ātmanā vyapadeśaniviśamāno yadā ekaḥ sādhyate kiṃ na ghaṭa-aṅkura-ādi-janmani dahana-udaka-pṛthivy’bhāvasya vyāpty-asiddheḥ. yadi prāṇa-uṣṇa-kaṭhina-dravya-ādi-vat. na hi prakāśaātmanā vyāpnoti. nanu na ākāśa-deśe rūpabhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇasyāt kevalam. nairātmye ’bhāvāt prāṇa-bheda-pratibaddha-pravṛttayaḥ || yasya rāgasa eva hi tathā ucyate. dravyatvadharmī dharmy-antare ’nvayī-bhavitā. pradīpadhūmād iti. ime sarve kārya-anupalabdhyśabda-arthasya. a-pratipakṣa-doṣa-upakṣepa-nivṛttyā nimitta-vaikalya-a-bhāvino ’ṅkurana te rāga-ādimantaḥ. tad yathā gautamaa-vyavaccheda-rūpā api khalu jñeyatva-nirṇaya-ādi-bheda-vat. na antarāḥ sukhatat saty apy āvaraṇe jñāpayeyur eva indriyatat saty apy āvaraṇe jñāpayeyur eva indriyana asya a-sāmarthyam, tatra jāḍyāt parṣadtad-darśana-āśrayā vyapadeśa-pratyabhijñāna-sāmānya-saṅkhyā-ādiṣu dhiyo gatāḥ || keśasva-ātma-vad vibhāga-utpatti-sthiti-nirodhaity aparaḥ. vipakṣād eva hi prāṇa-sāmarthya ātmano vyatirekaḥ. te ’pi buddhykaroti. a-kurvan kathaṃ samarthaḥ, kuvindaeva. a-pratibaddha-upakārāś cakṣur-vyatireko yathā – a-vīta-rāgāḥ kapilaanyathā asiddheḥ. etena ātma-para-upagamahi prakṛtyā prakāśanās tam apekṣante vahnytadvad-grahaṇe ca sāmānya-vaiyarthyadṛṣṭaṃ sādhanam, yathā – a-cetanāḥ sukha-antaraṃ vā vaktavyam. sarve ’pi ghaṭa245|| mleccha-vyavahārā api kecin mātṛ-vivāhabhavaty eva karuṇā. tathā hi dharma-ālambanatathā sandigdha-sādhya-vyatirekana vā kaścid iti. na apy asiddhysaṃsiddhau pāṇḍu-dravyatva-vat. etena vacanana hi rāga-ādīnām eva kāryaṃ spandana-vacanana hi rāga-ādīnām eva kāryaṃ spanda-vacana-a-vyatirekiṇaḥ. tathā sandigdha-vyatirekadṛśyante ’-pṛthag-deśatve ’pi gandha-rasaca sajātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-vṛttayo na rāga-apekṣiṇyaḥ, na evaṃ rāgasaṃśaya-hetur asādhāraṇaḥ. viśeṣataḥ prāṇakṣetra-ādi-bhede ’pi cira-śīghra-praśamanasukha-duḥkhe nimitta-upalakṣaṇaṃ rāgatu samāropa-apavādābhyāṃ nairukta-mīmāṃsakapravṛtti-nivṛtti-dharmakam, na tathā sukhaetat. nanv a-janakā api kāryatvād dhūma’pi vyatireka-asiddher na sidhyati. ghaṭaenam ākṣipati. etena pratyaya-bheda-bheditvakṛtakaṃ tat sarvam anityam, yathā ghaṭakṛtakaṃ tat sarvam anityam, yathā ghaṭa-

ādayaḥ ādayo gotva-ādinā tadvantaḥ syuḥ. na hi vyakter ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti ādayo ghaṭasya iti tat-sāmānya-upasarjanāḥ | tacādayaś ca anādayaḥ. nāstikya-vacāṃsi ca a-pūrvaādayaś ca iti manyamānaḥ praṇetā nyāya-śāstrasya ādayaś ca eka-indriya-grāhyatve ’pi. idam eva ca ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīyaādayaś ca, yathā rāga-ādimān ayaṃ vacanād rathyāādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasya ādayo janya-janaka-bhāva-kṛtā eva bhavantu, saty ādayaḥ. tatra api śakyam evaṃ vyañjaka-bhedāt ādayaḥ, tatra viśeṣa-utpādanaṃ pratyayānāṃ sahaādayas tad-ātmatayā tadutpattyā vā ātmaādayas tad-ātmāna utpannāḥ punaḥ prakāśa-ādiādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. ādayaḥ, tad-vyatirekasya aikāntikatvād ity aparaḥ. ādayas tan-nirasanā na ātma-upasthāpanāḥ, tatra ādayas tasya na ete doṣāḥ prasaṅginaḥ | etena ādayas tu na tatra śabda-coditāḥ yathāsvaṃ pṛthag ādayas tu svabhāva-yogyatayā ātmani jñānam ādayo daśa-anupalabdhi-prayogāḥ svabhāvaādayo dur-mati-vispanditāni ity upekṣanīyāḥ. atha ādayo dṛṣṭāntaḥ, na kevalaṃ nir-upākhyam. nirādayo dharma-śāstrāṇāṃ praṇetāra iti. gautamaādayo dharmāḥ kathañcid a-vastūnām api buddhyā ādayo na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām ādayaḥ. na ca tathā. tasmāt tena ādheya-viśeṣā ādayaḥ, na ca tathā. tasmāt tena ādheya-viśeṣā ādayo na pratipadyanta iti na vidvān nigraham ādayo na bhaveyur ity-ādi. api ca, vṛttir ādayo na sāmānyam an-artha-abhiniveśataḥ | ādayo na syuḥ, tathā upalakṣaṇād a-bhedasya. idam ādayo nivartante, na sapakṣāt, asato nivṛttyādayo nairātmye na syur iti cet, na, tatra ādayaḥ paṭa-ādi-karaṇe samarthā api na sarvadā ādayaḥ para-upakāriṇaś cet, atra api saṃhataādayaḥ, parigraha-āgraha-yogād iti. atra ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve hetavo ādayaḥ. puruṣas tu sva-samaya-vyāpāram ācakṣāṇa ādayaḥ proktāḥ. jāti-grahaṇe ’pi sambandhāc ādayo buddhir vā, utpatter anityatvād vā, rūpaādayo bhāvāḥ kṛtrimā a-kṛtrimā prasajanti, tatra ādayo madana-utsava-ādayaś ca anādayaḥ. nāstikyaādayo maitry-ādayaḥ sūtre deśitāḥ. etāś ca ādayaḥ, yathā a-sarvajñāḥ kapila-ādayo ’n-āptā vā ādayaḥ, yady evam idam api syān na vā ubhayam iti ādayo rāga-ādi-sādhane pratyuktāḥ. astu vedam ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ ādayaḥ, vāta-ātapa-sparśa-ādayaś ca eka-indriyaādayaḥ, viparyāsa-abhāve ’bhāvāt. kāruṇikasya api ādayo viparyāsa-abhāve ’bhāvāt. kāruṇikasya api ādayaḥ. viprakarṣād ātmano vṛtti-vyatirekaādayo viśeṣā guṇa-tāratamyaṃ ca na syāt. viśeṣe ādayo viṣaya-upalambhaś ca pratividitā eva ādayo veda-vākyāni viśasanto dṛśyante. na ca te ādayaḥ. vyaktasya sukha-ādy-anvaye sukha-ādiādayo vyañjakāḥ. satyaṃ vyañjakā na tu dhūmam ādayo vyatireka-viṣayā iti cet, na evaṃ-vidhād ādayo vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyād ādayaḥ, śabdaś ca kṛtaka iti kṛtakatvasya apy

ādayaḥ SV_04106 V1_02109 V1_02706 V1_02307 HB_00610 V1_02207 V3_11302 NB_03047 NB_03087 V3_01310 PV_02077 VN_00724 SV_04109 V3_13502 NB_03138 V3_11005 SV_04111 V1_02303 SV_15412 V3_00802 SV_07620 VN_01011 SV_04813 SV_01201 SV_14624 SV_17527 SV_06027 SV_04611 SV_16001 PV_04043 PV_04207 V2_10111 SV_02008 SV_02011 SV_01303 PV_02167 PV_03016 SV_04211 PV_03269 SV_11928 SV_07924 SV_08915 SV_17018 V1_02303 V3_13306 NB_03129 PV_03457 PV_04145 PV_04141 NB_03047 V3_11302 NB_03087 PV_03526 NB_01006 V1_00703 PV_02265 SV_13818 V1_03601 PV_03328 V1_04205 PV_03435 V3_08504 SV_00819 V3_08310 SV_00814

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arthakriyām, na tu bheda-a-viśeṣe ’pi jalasā pratyakṣaṃ pramāṇam. na eva sukha-āder apara-utpattiḥ. tasmād āntarāḥ sukha-a-pravedanāt | (24ab) cetanāś ca ete sukhayat sat, tat sarvaṃ kṣaṇikam, yathā ghaṭasvabhāva-niyame na anupalambha-ātmānaḥ sukhakṛd viruddho ’sti, yathā – parārthāś cakṣurvivādasya. yathā parārthaś cakṣur-kṛd viruddhaḥ. yathā parārthāś cakṣuran-iṣṭaṃ syāt. tathā parārthāś cakṣur-śoṇita-ādīnāṃ santāna-atiśaye kvacit | mohakasyacid ayaṃ vāñchā bhaveyur eka-rūpā rūpana ca aparāḥ ||74|| yathā vā guḍūcī-vyaktynyūnatā-ādy-uktiḥ (85a) ye pūrvaṃ nyūnatādūṣaṇā nyūnatā-ādy-uktiḥ. ye pūrvaṃ nyūnatātathā hi dharma-ālambana-ādayo maitryna tad-a-viśeṣe ’pi dadhi-trapusa||23|| yadi hi śabda-ādy-ātmānaḥ sukhabhāvam upasthāpayati, na evaṃ nairātmya-asiddher vyabhicāraḥ. etena mad-upagamaasmākam asyā viṣaya-nirūpaṇaṃ prati kaścid -cintā-vyavahāra-parikleśaṃ yena na atra pravṛtti-nivṛtty-anujñāyāṃ ca eka-codanā-anbhrāntir yā vacanena nivartyeta. smṛtir vācā eva etad evaṃ vyāpāra-vad iva samāropya ’rtha-niścayaḥ ||338|| āgamaṃ pramāṇaṃ tadvṛkṣā iti sva-para-vikalpeṣv eka-pratibhāsān jātiḥ (94abʼ) na hi jātiḥ kvacid vāha-dohaca arthaṃ niṣpādayed iti na mano-japa-śrutiḥ || śāstra-abhyupagamād eva sarvana vyatireko na ca anvayaḥ || a-dṛṣṭi-mātram ca anupalabdhir iti sa tat-tad-viruddha-anupalabdhir anekadhā | tat tad-viruddhaiti. sa prayoga-vaśena tat-tad-viruddha-ātmakeṣu ghaṭa-ādiṣu dṛṣṭa-a-dṛṣṭeṣu prāṇa’pi hetau tad vidyate katham | rāgaca saṃskārān nīla-ādi-pratibhāsataḥ || nīlakatham arthakriyā. svalakṣaṇe ca anityatvatasya api sakṛd yukto dvaya-grahaḥ || sukha-an-upalakṣaṇatvāc ca. na apy anekaṃ padavad bhedān na hetuḥ karma asya (157c) pācakaparyanuyuṅkte. tasya bhede dravyatvaanyatra jana-pravādāt. te ca sarve janā rāgaśabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-aṇu-vat karma-vad ākāśa-vad iti sādhya-aṇu-vat karma-vat ākāśa-vad iti sādhyatu duḥkha-jñāna-samudbhavaḥ | na hi duḥkhana anya-an-utpādya-śaktikaḥ || sakṛc chabdapūrva-rūpaṃ na kha-ādikam | sakṛc chabdacakṣur-ādayaḥ saṅghātatvāc chayana-āsanacakṣur-ādayaḥ saṅghātatvāc chayana-āsanacakṣur-ādayaḥ saṅghātatvāc chayana-āsana| a-grāhyaṃ na hi tejo ’sti na ca saukṣmyatimira-āśu-bhramaṇa-nauyāna-saṅkṣobha(4abʼ) timira-āśu-bhramaṇa-nauyāna-saṅkṣobha|| na syus teṣām a-sāmarthye tasya dīkṣāupalambhayati. kvacit prakāśe ’pi ghaṭaprakāśikā ity apy ucyate prakāśa-vat. nīlatasya asau svabhāvo ’nubhavaś ca saḥ | nīlatad-ātma-bhūtaḥ prakāśate tathā iti nīla-vedanam || yathā nīla-ādi-rūpatvān nīlapipīlikā-utsaraṇa-matsya-vikāra-āder varṣayathā deha-indriya-buddhibhyo rāgaśeṣavat, yathā deha-indriya-buddhibhyo rāgapipīlikā-utsaraṇa-matsya-vikāra-āder varṣa-

ādayaḥ, śrotṛ-ādi-vad rūpa-ādi-jñāne. jvara-ādiādayaḥ saṃvedana-rūpāḥ. eka-artha-samavāyinā tu ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ ādayaḥ saṃvedyatvāt. na hi yad yad-viṣaya-ākāraṃ ādayaḥ. saṃś ca śabda iti. tathā – kṣaṇikatvaādayaḥ. saṃskārān niyama iti cet, na, tasya ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga-vad ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga-vad ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga-vad ādayaḥ saṅghātatvāt siddhā api pārārthya-a-viśeṣe ādayaḥ sambhavanti śravaṇa-īkṣaṇato yathā || ādayaḥ sarva-samudāyeṣv iti. kim idaṃ parasparaādayaḥ saha pratyekaṃ vā jvara-ādi-śamana-lakṣaṇam ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ ādayaḥ sādhana-doṣā uktās teṣām udbhāvanaṃ ādayaḥ sūtre deśitāḥ. etāś ca sajātīya-abhyāsaādayaḥ. syād etat – sāmānyam eva kiñcit tāsu ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt ādayaḥ, svabhāva-viśeṣāt. kriyā-bhoga-adhiṣṭhānaādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś ca. ādaraḥ kvacid avisaṃvādo ’syā vastuni kāryaādaraṃ kṛtavān. na hy anumāna-ādi-nivṛttir ādarād a-vacanam eva syād anya-vyāvṛtty-anādarśane kriyata iti cet. darśanaṃ khalv aādarśayanti prakaraṇena kenacit. na tu tat tathā. ādarśita-artha-pratipattaye ’-jño janaḥ ādarśya vikalpa-vijñāne vyavasthitas tad-vijñānaādav upatiṣṭhate. na ca tādṛśaṃ prakaraṇam ādāu doṣaḥ. vastu-svabhāvāt tu phala-avāptāv aādānāt prabādhane | tatra ekasya api doṣaḥ syād ādāya kevalaṃ vyatirekitā | uktā anaikāntikas ādy-a-gati-gati-prayoga-bhedena aneka-prakāra ādy-a-gati-gati-bheda-prayogataḥ ||30|| trividha ādy-a-gati-gati-bheda-prayogato ’neka-prakāra ādy-a-darśanāt. tan-nivṛttyā ātma-gatiḥ syāt. ādy-a-niyamo ’-pūrva-prādur-bhāve prasajyate || ādy-a-pratighātān na jñānaṃ tad-yogya-deśakaiḥ | ādy-a-pratīter a-tādrūpyam, teṣāṃ ca a-vastuādy-a-bhinna-rūpatvān nīla-ādeś cet sakṛd-grahaḥ | ādi. a-bheda-pratibhāsanād buddhes tadādy-a-bheda-pratyayasya. tat-karma jātir a-bhedād ādy-a-bhedo ’sya a-bādhaka eva. sarvatra ādy-a-vidyā-parītatvād a-sambhāvanīya-yāthātathya ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpaādy-a-vyatirekiṇaḥ. tathā sandigdha-vyatirekaādy-a-vyatirekiṇaḥ. tathā sandigdha-sādhyaādy-a-saṃvedyaṃ pīḍā-anugraha-kāraṇam || ādy-a-hetutvāt sukha-ādir iti pūrva-vat | ādy-a-hetutvād ity ukte prāha dūṣakaḥ || tadvad ādy-aṅga-vad iti. atra ātma-arthā ity an-uktāv ādy-aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthyaādy-aṅga-vad iti. tad-iṣṭa-a-saṃhata-pārārthyaādy-an-aṃśake || grāhyatā-śakti-hāniḥ syān na ādy-an-āhita-vibhramaṃ jñānaṃ pratyakṣam. tat ādy-an-āhita-vibhramam a-vikalpakaṃ jñānaṃ ādy-anantaram | atha buddhes tadā abhāvān na syuḥ ādy-anupalabdheḥ. sā iyaṃ niyamena upalabdhis tad ādy-anubhava ity api tat-svabhāvo ’nubhava eva. a ādy-anubhavaḥ khyātaḥ svarūpa-anubhavo ’pi san || ādy-anubhavaḥ syāt. sa ca tādātmyāt tathā ādy-anubhavo mataḥ | tathā anubhava-rūpatvāt ādy-anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi ādy-anumānam uktam. tatra api bhūta-pariṇāma eva

ādy V1_02203 V1_02506 PV_03006 VN_06709 VN_06707 SV_12524 PV_02154 V3_01605 SV_12116 SV_06915 VN_03901 PV_02116 V2_06406 SV_00620 SV_16223 V3_08911 SV_04308 PV_03257 PV_02230 V3_11802 V3_11808 V2_09512 PV_04208 V3_11805 HB_01901 PV_03438 PV_03438 PV_03284 V2_05311 PV_03112 SV_15415 SV_08108 VN_00824 VN_00825 SV_04916 V3_09312 V3_12507 V1_03112 VN_04415 HB_01905 HB_02012 V3_06106 V2_09812 SV_01524 SV_09115 VN_01122 PV_03510 PV_03023 V1_02608 SV_03913 SV_04516 SV_13309 SV_09411 V3_07206 PV_03271 PV_03271 V1_02013 V1_02303 PV_03371 V1_03008 V1_02304 SV_00914 HB_01504 SP_00023 HB_01905

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-abhāve ’bhāvāt. na apy an-indriyāḥ, rūpa|24|| ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-rūpa-ādi-buddhi-vat || etena samaya-ābhogavyakta-lakṣaṇa-virodhād iti. sukhana tathā sukha-ādayaḥ. vyaktasya sukhanāstikya-vacāṃsi ca a-pūrva-para-loka| te na ekasyāṃ na tīvraḥ syād aṅga-rūpatad-abhāve bhāvāc ca. tathā śrāvaṇaity-ādāv apy uktam iṣṭes tad-āśrayatvād ity-pratyabhijñāna-ādayo na bhaveyur ityprapalāyitvaṃ nāma nigrahasthānam ity-evam| a-niścaya-karaṃ proktam indriyaiṣṭaṃ viruddha-kārye ’pi deśa-kālatatra iṣṭaṃ viruddha-kārye ’pi deśa-kāla-siddher anyasya cirād aparasya vrata-caraṇa-kāryatayā pratibandhena toyaṃ gamayati deśa-kāritvam. na api svalakṣaṇasya anityatvadvaya-jñānaṃ niyamād akṣa-cetasaḥ | sukhaeva iti dṛṣṭāv api na hīyate | samavāyatad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇana sidhyataḥ. ke ca nir-ātmānaḥ prāṇaghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇatasmād anyathā gamako bhavet || prāṇasyuḥ, te tan-nivṛttyā nivarteran. tadā prāṇakrameṇa svabhāva-atiśaya-an-utpattāv odanaābhāti dṛśyamāne sita-ādike || puṃsaḥ sita-rūpaṃ saṃvedanaṃ sphuṭam | tat kiṃ sitatat tādṛg-arthavat || a-śubhā-pṛthivī-kṛtsnanāstitā-siddhiḥ, asato hy adhikaraṇatvaabhāvaś cet sa eva anityatā na kim | ṣaṣṭhy-mātram. anyathā nir-upākhye kṛtakatvaanyad eva pācaka-ādīnām. tasyā eva pākayathā mṛdy a-dṛṣṭā saty udaka-dhāraṇadṛśyamānā, a-dṛṣṭā api tantuṣu prāvaraṇana syāt. na eṣa doṣaḥ. yasmāj jñānacet, kā iyam avasthā. yā iyam udaka-dhāraṇavirodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādibhiḥ sva-bhedair bhedakam api indriyakakuda-ādimantam artham; tathā pratijñā-upasarpaṇa-ādy-āśrayair ye yogya-deśabhāva-santāne viśeṣa-utpattiḥ, yogya-deśatāabhāva-siddhiḥ. tan mā bhūt svāpaca bādhya-bādhaka-bhāva-asiddheḥ, rāgaca bādhya-bādhaka-bhāva-asiddheḥ, rāgadoṣo niṣedhād asati śabda-a-pravṛttir ityarthakriyā-upayogo ’n-upayogaś ca ity-codya-doṣo dur-uddharaḥ || tathā hi nīla-vijñānam anurundhan vibhāvyate | nīlabhinna-upalambhayor api sukha-ādi-nīla-vyatirikta-a-vyatirikta-eka-nitya-vyāpitana atra svalakṣaṇam ||89|| samāna-bhinnatasmād dhvani-viśeṣa eva ayaṃ varṇahi dharmī pradhāna-lakṣaṇa eko nityaḥ sukhahi dharmī pradhāna-lakṣaṇa eko nityaḥ sukhabuddhau syān na prīti-paritāpayoḥ || sukhaa-virodhitā | sa idānīṃ kathaṃ bāhyaḥ sukha| (21ab) na an-uditaḥ pratiniyataḥ sukha-rūpāḥ sukha-ādayaḥ ||23|| yadi hi śabdagrahe siddhe dvi-rūpatva-ātma-vedane || nīlacakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-viśeṣāt prīti-paritāpa-viśeṣo na syān nīlabhavaty eva karuṇā. tathā hi sattva-dharmahetuḥ. yas teṣāṃ paraspara-upasarpaṇa-āpatteḥ sthitiś ca prativarṇitā || saṃyogayathāsvaṃ pratyayaiḥ paraspara-upasarpaṇa-

ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’ādy-aneka-ākāra-vivartaṃ paśyāmaḥ. tatra yathāādy-antar-aṅga-anurodhataḥ | ghaṭa-utkṣepaṇaādy-anvaya-darśanād ity asiddho hetur iti. evaṃ ādy-anvaye sukha-ādi-svabhāvatāyāṃ pravṛttiādy-apavādīni. na hi tāny an-āhita-saṃskārāḥ ādy api iti cet || na sarveṣām anekāntān na ca ādy api iti na aindriyam. tathā ghaṭa-śarīrayor ādi. api ca, yaj-jātīyo yataḥ siddhaḥ sa tasmād ādi. api ca, vṛttir ādheyatā vyaktir iti tasmin ādy api vācyaṃ syāt, tasmād etad apy a-sambaddham ādy api śeṣavat || dṛṣṭā ca śaktiḥ pūrveṣām ādy-apekṣaṇam | anyathā vyabhicāri syād bhasma ādy-apekṣaṇam | anyathā vyabhicāri syād bhasmā ādy-apekṣaṇāt. ekasmād api karmaṇaḥ kayościd ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu ādy-abhāvaḥ, yasmān na anityatvaṃ nāma kiñcid ādy-abhāve ’py arthāc ca jātes tac chaktyādy-abhāve ’pi sarvatra asty upakāritā || duḥkhaādy-abhāvena nairātmyasya vyāpter ātma-nivṛttau ādy-abhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a ādy-abhāvena vyāptes tan-nivṛttau vyāpy-aādy-abhāvo nairātmya-vyāpī iti vinivartane | ādy-abhāvo nairātmyaṃ vyāpnuyāt. tad-abhāve ’bhāva ādy-abhinirvṛttir asti indriyasya vā prabhāsvarād ādy-abhivyakti-rūpaṃ saṃvedanaṃ sphuṭam | tat kiṃ ādy-abhivyakteḥ para-rūpam atha ātmanaḥ || paraādy abhūtam api varṇyate | spaṣṭa-ābhaṃ nirādy-ayogād ity aparaḥ. paśavo ’pi hi tāvad yad ādy-ayogād iti ced antayoḥ sa kathaṃ bhavet || ādy-ayogān na tato nairātmya-siddhiḥ syāt. ātmaādy-arthakriyā-upayogena dravyasya an-upayogitvaādy-arthakriyā ghaṭe dṛśyamānā, a-dṛṣṭā api ādy-arthakriyā paṭe dṛśyata iti sattā-bhedaḥ. ādy-arthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede ’pi kurvataḥ ādy-arthakriyāyām upanidhīyate, yām ayaṃ jantur ādy-arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ ādy-arthena etad ghaṭayati, tatra pratyāsattiādy-avayava-viparyayeṇa ānupūrvīṃ pratipadyate, ādy-avasthā jātāḥ, te saha svabhāva-niṣpattyā ādy-avasthā-bhedāḥ kārya-kāriṇaḥ, teṣāṃ ca yata ādy-avasthāyāṃ kasyacid abhāva-pratītiḥ, tatra ādy-avyabhicāri-kārya-a-sambhavāt, sambhave ’pi ādy-avyabhicāri-kārya-abhāvāt, sambhave ’pi ādi. asato vā asya niṣedhe tadvad dharmiṇo ’pi ādi. asti paryāyo ’vasthā śaktir iti tena aādy-ākāra eka ekaṃ ca vedanam | lakṣyate na tu ādy-ākāra-leśo yaḥ sa tasmin kena nirmitaḥ || ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya ādy-ākārair api na eva pratipattiḥ. kevalam aādy-ākārair na tad grāhyaṃ kathañcana | bhedānāṃ ādy-ākhyaḥ. api ca, sthiteṣv anyeṣu śabdeṣu ādy-ātmako ’nyo vā iti yathā-kathañcid api ādy-ātmako ’nyo vā iti, yathā-kathañcid api ādy-ātmatayā buddher api yady a-virodhitā | sa ādy-ātmā iti gamyate || a-grāhya-grāhakatvāc ced ādy-ātmā viṣayī-kriyate saṃvittyā, tasyās tadādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe ādy-ābhāsa-bheditvān na artho jātir a-tadvatī | ādy-ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar ādy-ābhāsa-viśeṣa-vat. te ’napekṣita-tad-atiśayā ādy-ālambanā maitry-ādaya iṣyante. etāś ca ādy-āśrayaḥ pratyaya-viśeṣaḥ, sa tad-dhetu-janane ādy-āśraye yogyam a-yogyaṃ tac ca jāyate | nityaādy-āśrayair ye yogya-deśa-ādy-avasthā jātāḥ, te

ādi PV_03008 V3_13501 NB_03137 V1_02202 SV_07703 PV_04027 HB_01516 PV_03354 V1_03807 PV_03282 V1_02713 VN_02215 SV_04024 PV_03504 PV_03016 V1_03410 PV_02084 SV_16321 HB_01514 HB_01503 SV_14327 SV_12530 SV_13827 HB_01004 SV_07608 SV_06813 SV_01615 SV_05613 PV_03251 V1_02112 SV_12328 V3_04106 SV_03305 V3_08404 SV_00713 V2_06608 SV_10924 VN_04702 PV_03484 V1_02009 VN_02017 V3_12108 SV_15505 PV_03234 PV_02017 PV_03039 SV_03519 PV_02152 HB_01009 HB_01003 HB_01812 V1_03604 PV_03331 V1_00803 SV_04106 SV_12110 SV_13720 PV_02011 V3_09602 PV_03173 PV_02097 VN_01710 SV_02808 V3_11911 SV_00920

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-ābhatā | jñāna-rūpatayā arthatvāt keśaeva artha-parisamāpter iti. dūṣaṇā nyūnatāeṣāṃ nirāso draṣṭavyaḥ. dūṣaṇā nyūnatādeśa-kāla-prakṛti-niyama-ayogāt. tatra sukha-gataṃ ghaṭatva-ādi-śūnyeṣu pradeśeṣu ghaṭasādhana-avayavaḥ katham || sa-ābhāsa-uktykṛtaṃ kṛtaṃ punaḥ kārayati. tathā hi bīja-saṃvitti-bhedavān iva lakṣyate || mantra-bhedavān iva lakṣyate ||44||. mantra|| kāma-śoka-bhaya-unmāda-caura-svapnakāma-śoka-bhaya-unmāda-caura-svapnayuktam. na ca nyāya-śāstrāṇi sadbhir lābhabhavānāṃ yad eka-pratyavamarśa-artha-jñānabhavet | tasmān na pratyabhijñānād varṇa-deśakaiḥ | a-jñātasya svayaṃ jñānān nāmaapi sthūla eko viṣayas tathā-avabhāsī, pāṇy-vad dhemni na a-dṛṣṭer asad eva vā || pāṇy-guṇaḥ. tad-adhimukter eva hi viṣa-karmakurvan kathaṃ samarthaḥ, kuvinda-ādayaḥ paṭatatra yo ’-vyavadhāna-ādi-deśa-rūpa-indriyahi caitrasya na nāśa-kalpaḥ. kiṃ tarhi daṇḍa-mithyā-pravṛttayo loka-vyavahārāḥ. nanv -deśatā-ādibhyaḥ karaṇānām atiśayāt. ghaṭasanto ’pi na kevalā janayanti, salilaetat. kathaṃ tarhi idānīṃ pradhāna-īśvara-svabhāvā rūpa-ādaya udaka-dhāraṇa-viśeṣaiti. na tv evaṃ-bhūtam iti. na evaṃ sukhayad apy udaka-āharaṇa-ādikam ekaṃ ghaṭabhāvās tad-a-tad-rūpa-hetu-jāḥ | tat-sukhabhāvās tad-a-tad-rūpa-hetu-jāḥ | tat sukhaapi koṣa-pānaṃ syāt karaṇīyam. viṣa-karma-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-vacanena khyāpyate tad-a-viśeṣe ’pi gaurava-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpabhāvo ’nyaṃ gamayati. yathārtha-darśanaapare viduḥ | (218ab) yathārtha-darśanaiti cet, ke śiṣṭāḥ. ye vidita-vedyatā-vit siddhā jñānasya anyena vedane | dīrgha-ādīnāṃ svasaṃvedanam api pratyakṣam. sukha-ādīnām ayuktatvāt. bhavaty eva nāṭakapratiṣedhaṃ na icchaty asad abhāva ity-evamvat. yathā a-tad-arthatve ’pi bharata-urvaśy’pi buddhīnāṃ nānā-āśrayatā sa cet | śrotṛsidhyati || etena kāpila-ādīnām a-caitanya| tādṛśy eva sad-arthānāṃ na etac chrotṛvivakṣā-para-āśrayāḥ | ṣaṣṭhī-vacana-bheda|| tāpa-ādiṣv iva rāga-āder vikāro ’pi sukhayo ’ntyo ’vasthā-viśeṣaḥ, sa eva aṅkuraiti cet, syād etat – bīja-ādayo ’ṅkurayathā taṇḍula-bīja-ādibhya odana-aṅkura||39|| tathā kṛta-vyavasthā iyaṃ keśa-viplavā | tathā kṛta-vyavasthā iyaṃ keśavijñānam artha-antaram anusartuṃ yuktaṃ rasaa-viśeṣe ’pi jala-ādayaḥ, śrotṛ-ādi-vad rūpaapauruṣeyatve ’pi kim idānīṃ pauruṣeyam ity-pratīteḥ pūrva-a-bhinna-viṣayā tadvad ity-bhāva-abhāva-anuvṛttimat | sanniveśa-bhāva-abhāva-anuvṛttimat | sanniveśa’poho na etad vastuni yujyate || tasmāj jātyyac ca api sūcyate bhāva-vācibhiḥ | saṅkhyāyan na aṅgaṃ pratijñā-upanaya-nigamanaaṃśe tan-mātra-apoha-gocaram ||48|| yad rūpa-ādāv uttara-vijñāna-an-utpatti-vyākulatāna kiñcid an-iṣṭam. vaktary ātmani rāga-

ādi iti matiḥ punaḥ || sāmānya-viṣayā keśaādy-uktiḥ (85a) ye pūrvaṃ nyūnatā-ādayaḥ sādhanaādy-uktiḥ. ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā ādy-utpattir na a-viṣayā, yathāsvaṃ viṣayaādy-utpattau kathaṃ teṣu bhinna-deśa-dravyaādy-upakṣepa-parihārau viḍambanā | a-sambaddhā ādy-upanyāse nirloṭhitam etat. tasmāt tatādy-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | ādy-upaplutāḥ | abhūtān api paśyanti purato ādy-upaplutāḥ | abhūtān api paśyanti purato ādy-upārjanāya praṇīyante. tasmān na yoga-vihitaḥ ādy-eka-artha-sādhane | bhede ’pi niyatāḥ kecit ādy-ekatva-niścayaḥ || pūrva-anubhūta-smaraṇāt ādy etena varṇitam || sā eva iṣṭā arthavatī kena ādi-kampe sarvasya kampa-prāpteḥ. a-kampane vā ādi-kampe sarvasya kampa-prāpter virodhinaḥ | ādi-karaṇāt. tasmān na mantrāḥ puruṣa-praṇītā api ādi-karaṇe samarthā api na sarvadā kurvanti iti ādi-kalāpaḥ, sa vijñāna-janane samartho hetuḥ. ādi-kalpaḥ. nāśa-kalpaṃ hy asya maraṇam. tanādi-kalpikeṣv a-dṛṣṭā eva vyavahārāḥ paścāt ādi-kāraka-dharmasya ca karaṇeṣu dṛṣṭeḥ. tasya eva ādi-kāraṇa-antara-apekṣatvāt, tadvad bhāvo ’pi ādi-kārya-śabdā bhāveṣv a-tad-bhūta-bhedeṣv aādi-kārya-samarthā iti yāvat. sāmānya-kāryaādi-kāryaṃ prasādhitaṃ kañcid arthaṃ puṣṇāti, ādi-kāryam, tad api prati-dravyaṃ bhedād bhidyata ādi kim ajñānaṃ vijñāna-a-bhinna-hetu-jam || saādi kim ajñānaṃ vijñāna-a-bhinna-hetu-jam ||22|| ādi-kṛto bauddhā api dṛśyante. tatra a-mantratvam ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra ādi-khyāpana-arthaṃ bahu-vacanena. prayojanaādi-gatiḥ, sā katham. sā api – eka-sāmagryādi-gatiḥ, sā katham. sā apy eka-sāmagryādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ādi-guṇa-yuktaḥ puruṣa āptas tat-praṇayanam ādi-guṇa-yuktāḥ. kaḥ punar eṣāṃ guṇa-utkarṣaādi-grahaṇaṃ na syād bahu-mātra-anavasthiteḥ || ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham, ādi-ghoṣaṇe ’rtha-antara-gamanāt parājaya iti cet, ādi ca vyavaharati. nirloṭhitaś ca ayam artho ādi-carita-ādikam artham anye ’nyathā vyācakṣate. ādi-cittāni idānīṃ bhinna-arthāni iti tat kutaḥ || ādi cintitam | anitya-ādeś ca caitanyaṃ maraṇāt ādi-cetasām || sāmānya-mātra-grahaṇāt sāmānyaṃ ādi-codyaṃ tān prati yuktimat ||65|| yadi nāma ādi-jaḥ | vaiṣamya-jena duḥkhena rāgasya anādi-janana-svabhāvaḥ. pūrva-bhāvinas tv avasthāādi-janana-svabhāvāḥ santo ’pi na kevalā janayanti, ādi-janmani dahana-udaka-pṛthivy-ādayaḥ, tatra ādi-jñāna-bheda-vat | yadā tadā na sañcodyaādi-jñāna-bheda-vat || yadā tadā na sañcodyaādi-jñāna-vat. sato ’pi vā tad-ātmana indriyaādi-jñāne. jvara-ādi-śamane kāścit saha pratyekam ādi. tathā hy anyo vā racito granthaḥ sampradāyād ādi. tad api na svalakṣaṇayor a-bheda-sādhane ādi tad yuktaṃ tasmād yad anumīyate || vastuādi tad yuktaṃ tasmād yad anumīyate ||69|| vastuādi-tad-yogā na arthe teṣu ca na śrutiḥ | ādi tadvataḥ śabdais tad dharma-antara-bhedakam || ādi, tasya a-sādhana-aṅgasya sādhana-vākya ādi-darśana-anantaram a-liṅgaṃ niścaya-jñānaṃ ādi-darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ ādi-darśanena anyatra tad-anumāne ’tiprasaṅgaḥ,

ādi V3_11009 V3_09105 SV_10422 HB_01503 V3_01403 V3_02509 SV_03422 PV_04082 VN_04617 PV_02148 HB_02901 HB_02903 PV_03294 PV_03105 HB_02501 SV_12925 VN_01012 V3_11802 PV_02159 V1_02608 SV_12703 SV_06126 SV_06114 SV_06109 SV_16006 V1_03007 SV_11507 SV_11910 SV_00115 V3_04306 HB_00108 SV_11216 SV_14410 SV_16713 VN_03418 SV_06105 VN_03102 SV_12703 PV_03015 PV_04088 PV_03092 SV_09112 VN_02015 SV_16604 VN_05806 SV_14018 SV_14017 SV_16313 SV_15710 PV_03201 HB_00905 V2_09008 V1_01010 SV_08901 VN_01303 PV_02269 SV_09026 SV_16304 V3_07809 V3_00501 PV_04163 VN_05112 VN_05111 V2_07807 PV_02126

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lakṣaṇatvāc ca phalasya. vaktary ātmani rāgaa-sambaddhād a-pratipatteḥ, mahānasa’sti. kiṃ na nir-upākhyaṃ vyoma-kusumaeva kasyacit kāraṇam. tatra yo ’-vyavadhānasādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta-avayava-apekṣatvāt. anyathā sarve hetvanyatra vartamāno dhvanir a-svātantrya-apekṣo na doṣaḥ pakṣa iṣyate | tathā hetvāgamān ādriyante yukti-jñāḥ. na ca dānajanma-virodhataḥ || vyabhicārān na vātasarvatra sarvadā abhāvaḥ syāt. na, pradeśa-liṅginor a-sambandho ’nya-bhāvasya pradeśateṣāṃ grantho virudhyate | nīla-dvi-candra-udayam | paśyan paricchinatty eva dīpautpattiḥ. tathāvidham eva hi kāraṇaṃ tādṛśām bhavati. tathā hy ākasmikatve sattvasya deśayena na atra ādaraṃ kṛtavān. na hy anumānanairātmyasya vyāpter ātma-nivṛttau prāṇaniśrayasya ca || niṣedhān na pṛthivy-adhyavasāyād bhinna-upalambhayor api sukha’nupalambhanāt ||247|| na hi vayaṃ devadattavacanasya. tathā vyavahāra-upanītānāṃ jñeya122|| vyartho ’nyathā prayogaḥ syāt taj jñeyaartha-antara-vyavacchedaḥ, atha jñeya-bheda iti cet (301abc) na hi saro rasa itysa-apavādatva-sūcana-artham, anyatra cakṣur-adhīnatve puruṣāṇāṃ yathā-abhiprāyaṃ deśakiṃ ca, varṇā nirarthakāḥ santaḥ pada-pratipatty-artham. tathā ca cākṣuṣatva-pratipatty-artham. tathā ca cākṣuṣatva-arthatvād upacārasya. evaṃ hi cākṣuṣatvana ity anye pracakṣate ||225 || yathā rāga-antaratve ’pi tasya iti punar upakāratva-vākyasya bhūta-viśeṣe yathā-abhimataṃ ghṛta-viruddha-udāharaṇaṃ guṇa-vyatiriktam ityvṛkṣa-a-vṛkṣa-vibhāgaṃ kurvīta, tasya śākhā-prāptatvena upagatasya sato dravyasya rūpahi vayaṃ devadatta-ādi-pada-vākyeṣu da-kāraīkṣaṇāt | ayuktaṃ na ca saṃskārān nīla-pade punaḥ | aṅgam eva tayā asiddha-hetv|| ukty-ādeḥ sarva-vit pretya-bhāvaviṣayasya naño ’-prayogāt. so ’pi tarhi deśasatyair asty upetaḥ, tattva-parīkṣāyāṃ phalaeva sādhakāś cet. an-āgamād dhūma-āder agnyajñānayor api sarva-ajñāna-ardha-ajñānam ityanapekṣaṃ vā vāsy-ādi-prayoga-vat karma-jātīya-upādāna-apekṣam anapekṣaṃ vā vāsyvratasya āgāmi phalam an-iṣṭam. sa tu mantra-atiśayāt phala-dāyinaḥ kāryā api na śūdracitraṃ hi maṇi-rūpaṃ yathā eva tat | nīlabhāvasya kiñcid iti tathā-upalabdhynimittaṃ bheda-antara-ākṣepa-an-ākṣepāv ity-ūha-an-ūha-artha-bhāva-apekṣa-anapekṣasamānatā | asty eva vastu na anveti pravṛtty-ātmanā anvayo ’-vaiśvarūpya-saha-utpattyca na sidhyati | anya-smaraṇa-bhogasāmānyam. atha ca prakṛtyā kecid eka-jñānaapi kraurya-steya-maithuna-hīna-karmapakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣaapy asiddhir hetoḥ pratijñāyāś ca abhyupeta-ādāv adhika-adhike || abhyupāyaḥ sva-vāga-doṣatvāt pratīta-pratyaya-abhāvād dhetv-īpsāyāṃ nānā-sādhana-īpsāyāṃ vā śrotur hetvtat-svabhāva-apekṣatvān na naśvarāḥ. śālytulya-jātīya-pūrva-bīja-pravṛddhayaḥ | kṛpā-

ādi-darśanena anyatra tad-anumāne ’tiprasaṅgo ’py ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, aādi dṛṣṭāntaḥ. tad asat katham avagantavyaṃ yena ādi-deśa-rūpa-indriya-ādi-kalāpaḥ, sa vijñānaādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvayaādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva ādi-doṣair upadrūyate. na ca artha-antaram ādi-doṣo ’pi pakṣa-doṣaḥ prasajyate || sarvaiḥ ādi-dharma-sādhana-codanā-śūnya-kevala-śabda-suādi-dharmaḥ prakṛti-saṅkarāt | a-doṣaś cet tadādi-dharmi-viśeṣaṇasya abhāvasya sādhanād iti cet. ādi-dharmi-sambandhād iti. na, pradeśa-āder eva ādi-dhiyāṃ hetur akṣāṇy api ity ayam || ādi-nāśinaṃ janaḥ || bhāva-svabhāva-bhūtāyām api ādi-nimittam iti na kāraṇa-bhedaḥ. prabandhaādi-niyamo na syād ity uktam. tac ca yatna-prerita ādi-nivṛttir abhāvaṃ gamayati vyabhicārāt, na ādi-nivṛttir iti cet, na, a-pratibaddha-abhāvena ādi-niśritā dhavala-ādayaḥ | tad-upādāya śabdaś ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam ādi-pada-vākyeṣu da-kāra-ādi-pratibhāsaṃ muktvā ādi-padānām api kenacid vyavacchedyena bhavitavyam, ādi-padeṣv api | vyavahāra-upanīteṣu vyavacchedyo ādi-padeṣu katham, na hy a-jñeyaṃ kiñcid asti ādi-padeṣu kaścid varṇa-bhedo na ca varṇaādi-parama-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsaādi-parāvṛttyā tena pratipādanaṃ na syāt. ādi parikalpitam | a-vastuni kathaṃ vṛttiḥ ādi-parihāraḥ. dharma-vacanena api dharmy-āśrayaādi-parihāraḥ. dharma-vacanena api dharmy-āśrayaādi parihṛtaṃ bhavati. dharma-vacanena api dharmy ādi-parītaḥ puruṣo mṛṣā-vādī dṛṣṭas tathā dayāādi-paryanuyogas tad-avastha eva. tathā anādi prakṣiped ity ayam arthaḥ, na punaḥ śvaādi, pratijñayā hetu-virodha-udāharaṇaṃ na asty ādi-pratibhāsa-vibhāgena daṇḍa-vad daṇḍiny aādi-pratibhāsa-vivekena sva-pratibhāsaādi-pratibhāsaṃ muktvā anyaṃ pratibhāsaṃ buddheḥ ādi-pratibhāsataḥ || nīla-ādy-a-pratighātān na ādi pratiṣidhyate || a-vācakatvāc ca ayuktaṃ tena ādi-pratiṣedha-vat | atīndriyāṇām arthānāṃ ādi-pratiṣedhaḥ katham. yasmān na tatra api deśaādi-pratisaraṇa-daṇḍa-prayoga-ādīnām ayuktatvāt. ādi-pratyayo na syāt. na vai pravṛtta āgame ādi-prabhedān nigrahasthāna-antarāṇi kiṃ na ādi-prayoga-vac ca kathyate. yo ’pi manyate ādi-prayoga-vat karma-ādi-prayoga-vac ca kathyate. ādi-prayogas tasya iṣṭa-phalasya karmaṇaḥ ādi-prayoge ’py anyathā syuḥ, śūdra-vipraādi-pravibhāgaś ca tulyaś citra-paṭa-ādiṣu || ādi-prasaṅgaḥ. na api svabhāva-antaram asya ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam indriya ādi-prasaṅgataḥ ||180 || sarva eva gaur aśvād ādi-prasaṅgāt. na ca ghaṭaṃ mṛd-ātmānaṃ ca kaścid ādi-prasaṅgāś ca na bādhakāḥ || a-smṛteḥ kasyacit ādi-phalāḥ kecin na iti. bhavatu nāma bhāvānāṃ ādi-bahulānāṃ vratānāṃ ḍākinī-bhaginī-tantra-ādiṣu ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa ādi-bādhā, svayam abhyupagama-antara-avasthānāt. ādi-bādhāyāḥ sambhavena tu | udāharaṇam apy anyad ādi-bāhulyaṃ vacana-bāhulyaṃ ca sādhana-doṣa iti ādi-bāhulyasya punar-vacanasya a-doṣatvāt pratīta ādi-bījānām api sa svabhāvaḥ sva-hetor iti yo na ādi-buddhayas tāsāṃ saty abhyāse kutaḥ sthitiḥ ||

ādi PV_03005 V3_11909 SV_10821 PV_03531 PV_03066 V1_00506 VN_01610 HB_00915 PV_03531 V3_10602 NB_03062 VN_04711 V1_02211 V1_02211 PV_04167 PV_03229 SV_02013 SV_05914 SV_17303 V1_02212 SV_08622 PV_03254 PV_03448 V1_01706 SV_03209 SV_01509 SV_04119 SV_04121 PV_03407 V3_09507 PV_03260 PV_03297 V1_03003 V1_03001 SV_05004 PV_03017 PV_04110 PV_02088 V3_03106 SV_08115 SV_13924 SV_11217 PV_02090 SP_00022 PV_02095 V3_00406 SV_10822 PV_02133 SV_10901 PV_03200 PV_03435 PV_03432 PV_03432 PV_03328 PV_03222 VN_00802 PV_03385 V3_07306 PV_04084 V3_02512 PV_04171 HB_02015 SV_13602 PV_03289 VN_01706

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| sāmānya-lakṣaṇe ’-dṛṣṭeś cakṣū-rūpatatra anyeṣām eva sāmarthya-darśanāt. cakṣur-ādi-sukha-duḥkha-nimitta-upalakṣaṇa-rāga-bhāvena grāhyam a-grāhyatāṃ vrajet | rūpajāter artha-śakty-anapekṣaṇe | vyavadhāna-sāmarthya-apekṣaṇāt, anapekṣāyāṃ vyavadhāna-bhāvād iti cet, tasya eva tad-arthakriyā-ādayas tad-ātmāna utpannāḥ punaḥ prakāśaiyam a-cintyā yogināṃ gatiḥ || tatra sūkṣma-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpaāśrayaṇasya vā sandehe ’siddhaḥ. yathā bāṣpasiddheḥ, prākṛta-apa-bhraṃśa-dramiḍa-andhrasukha-ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādi-bheda-anuvidhānāt. hetu-sāmyāt sukhakathañcit tena na kṣamaḥ | karma-buddhiḥ syāt paśyato ’pi parāparam || guṇatad-viruddha-gatyā viruddha-kārya-gatyā itytat-parihāreṇa pravṛttir yuktā, śiṃśapāsva-pratītau paribhāṣā-ādikam apekṣate, nīlaeva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya| an-anya-bhāk (170bcʼ) utpatti-sthiti-vināśavā tat tato na anyataś ca te || sukha-duḥkhabhinna-pravṛttayaḥ | sukha-duḥkha-abhilāṣaparasparam anuyanti, śakti-pratibhāsateṣām eva ca pratyāsatti-tāratamyaabhāvaṃ bruvāṇa upālabdhaḥ. api ca, deśaapy a-viśeṣa-prasaṅgataḥ | tāsāṃ kṣetrasyāt. tasya a-viśeṣād vyaktīnāṃ kṣetrabhāvād ubhayaṃ na api kāraṇam || dūra-āsannatathā saṃsthānam api, yādṛśaṃ prāsādavedane cakṣur-ādibhiḥ | rūpa-ādiḥ stry-vac cet sā eva iyaṃ kiṃ niṣidhyate || sarpatan-nibandhanatvāc ca āśraya-sthiteḥ, sarpa’pi viplavo vyākhyātaḥ. na eva dvi-candranimittam. marīcikā-ādiṣv api hi jala|| sā eva iṣṭā arthavatī kena cakṣurdharmas tad vyavahāra-jaḥ | pratyakṣaabhāvaś ca nirākṛtaḥ || kathaṃ vā sūta-hemaapy asya arthasya pratibādhanāt. lobha’nvayī śabdo na syāt. sāmānyaṃ pācakatvaca sādhanaṃ pratyabhijñānaṃ sat-prayogapuruṣo mṛṣā-vādī dṛṣṭas tathā dayā-dharmatācet kuto ’dṛśya-āśraye gatiḥ || rasa-rūpa’pi iṣṭau tataḥ saṃyoginau na tau | karma-hetutve ’py a-paryāyāḥ sita-ādiṣu | saṅkhyātathābhūta-svabhāvasya virodhād bhinna-deśa-abhimatānāṃ ca a-pratyakṣatā, yathā śabdaduḥkha-hetuṃ parīkṣate | tasya anitya-ādīnām. āgama-apekṣa-anumāne ’pi yathā rāga’yaṃ prasajyate || na ekaṃ citra-pataṃgasyāt sarvaṃ sarva-vedanam || yathā nīlana anubhūteḥ para-ātmanaḥ || dhiyo nīlabāhyo ’rthaḥ kiṃ pramāṇakaḥ | dhiyo ’-nīla-codyatvāt svayaṃ sā eva prakāśate || nīla-bhāvaḥ syāc citra-ākārasya cetasi || paṭakiṃ syāt. astu, pratyakṣasya sato ’-rūpa-āśleṣā dhīr dvitīyā avalambate | nīlasādhyatām, kiṃ tv asāv api pradhānana anye pratyakṣa-ādi-virodha-vat || hetvpakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-sāmarthyāt tad-arthe sādhyatā gatā | hetvaṅkura-ādi-vad a-kṣepa-kāri-indriya-vijñānavarṇeṣu na sambhavati, vāta-ātapa-vad ātmaukte dve bhrānti-darśanāt | siddha-anumā-vacana-samudāyaḥ. tasya aṅgaṃ pakṣa-dharma-

ādi-buddhi-vat || etena samaya-ābhoga-ādy-antarādi-buddhīnāṃ tāvad yathāsvam indriya-viṣayau ādi-buddhīnām. a-tathā-abhimatānāṃ ca aādi-buddheḥ kiṃ jātaṃ paścād yat prāṅ na vidyate | ādi-bhāve ’pi jāyeta indriya-jā matiḥ || abhāve ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva ādi-bhāve ghaṭatvāt, tad-rūpasya ca prāg asattvāt, ādi-bhāve hetv-antaram apekṣante, tad-ātmanas ādi-bhāvena grāhyam a-grāhyatāṃ vrajet | rūpa-ādi ādi-bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau. ādi-bhāvena sandihyamāno bhūta-saṅghāto ’gniādi-bhāṣā-vat. na hi prati-deśaṃ bhāṣāṇāṃ kiñcil ādi-bheda-anuvidhānāt. hetu-sāmyāt sukha-ādiādi-bheda-abhāva-prasaṅga iti cet, na, tasyāḥ ādi-bheda-upakṣepa-parihāra-a-vivecane || prāgādi-bheda-grahaṇān nānātva-pratipad yadi | astu ādi-bheda-prayogair yathā uktaṃ prāk. kāryaādi-bheda-vat. atha api syāt – a-vidhāya niṣidhya ādi-bheda-vat. tad-apekṣa-pratītayas tu na vastuādi-bheda-vat. na antarāḥ sukha-ādayo na api ādi-bhedaś ca ity api-śabdāt. yo ’yam a-bhinnān ādi-bhedaś ca teṣām eva viśeṣataḥ | tasyā eva ādi-bhedā buddhaya eva tāḥ || pratyakṣās tadādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ ādi-bhedāt paurvāparyam, yathā janakatvaādi-bhedād dṛśyante bhinnā dravyeṣu śaktayaḥ | ādi-bhede ’pi (75bc) yadi hi sāmānyāj jvara-ādiādi-bhede ’pi cira-śīghra-praśamana-ādayo viśeṣā ādi-bhedena vyakta-a-vyaktaṃ na yujyate | tat ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ ādi-bhedo ’kṣṇā na gṛhyeta kadācana || na hi saty ādi-bhrānti-vac ca asyāḥ syād akṣa-vikṛtāv api | ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv api ādi-bhrāntir indriya-ja ity eke. tan na, aindriye ādi-bhrāntes tāv eva a-bhinna-ākāra-parāmarśaādi-matir matā | artha-sāmarthya-dṛṣṭeś ced anyat ādi-mitā māna-śruty-āropeṇa sūcitāḥ || tad-āśraya ādi-miśraṃ tapta-upala-ādi vā | dṛśyaṃ pṛthag aādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a ādi yadi prāg eva tad bhavet | vyaktaṃ sattā-ādiādi yan matam | an-udāharaṇaṃ sarva-bhāvānāṃ ādi-yuktaḥ satya-vāk. tad yathā vacanasya puruṣaādi-yogaś ca viruddha upacārataḥ | iṣṭaś ced ādi-yogitā-āpatteḥ sthitiś ca prativarṇitā || ādi-yoginaḥ śabdās tatra apy artha-antaraṃ yadi || ādi-yogena, sa eka-dharma-upagame ’para-dharmaādi-rūpa-sanniveśināṃ sukha-ādīnāṃ dravya-karmaādi-rūpaṃ ca duḥkhasya eva viśeṣaṇaiḥ || yatas ādi-rūpaṃ tat-prabhavaṃ ca a-dharmam abhyupagamya ādi rūpaṃ vā dṛśyate katham | citraṃ tad ekam iti ādi-rūpatvān nīla-ādy-anubhavo mataḥ | tathā ādi-rūpatve bāhyo ’rthaḥ kiṃ pramāṇakaḥ | dhiyo ādi-rūpatve sa tasya anubhavaḥ katham || yadā ādi-rūpas tasya asau svabhāvo ’nubhavaś ca saḥ | ādi-rūpasya ekatve tathā syād a-vivekitā | ādi-rūpasya tad-vivekena buddhau svarūpeṇa ādi-rūpeṇa dhiyaṃ bhāsamānāṃ puras tataḥ || ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda-arthaādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam | ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam | ādi-lakṣaṇair vyāpter an-āśaṅkyaṃ ca sādhanam || ādi-vac ca, kārya-kāraṇa-svabhāva-bhedād iti. ādi-vac ca. tathā kāla-parihāreṇa vṛttiḥ kālaādi-vacanaṃ sādhanāya eva pūrvayoḥ || saṅketaādi-vacanam. tasya ekasya apy a-vacanam a-sādhana

ādi VN_01721 SV_01317 V2_09610 PV_03011 PV_02173 PV_03217 PV_02061 PV_03362 PV_03424 PV_03223 SV_00902 SV_12720 V1_03909 SV_04025 V2_06811 SV_11220 SV_16408 SV_13202 SV_11509 SV_16813 V1_02305 SV_11816 VN_00621 SV_07701 SV_15718 SV_03601 HB_03215 SV_11020 V1_00914 V1_04002 HB_00914 SV_07718 V3_09303 SV_12518 SV_08118 SV_05105 SV_17304 SV_15019 SV_13715 PV_03258 HB_02015 PV_02149 HB_01003 PV_02215 SV_08824 V3_11813 V3_00110 SV_04919 HB_02109 SV_15022 SV_11023 PV_02050 SV_13717 PV_02054 SV_04106 PV_02163 PV_02174 SV_08116 SV_12722 SV_16227 PV_02088 VN_04314 SV_17319 SV_16712 SV_10809

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sādhana-avayavaḥ. na hi pakṣa-dharmacet. na, ya eva tu ubhaya-niścita-vācī itycet, na, ya eva tu ubhaya-niścita-vācī ityabhidheyatvāt sāphalyād akṣa-saṃhateḥ | nāma| te kvacit pratihanyante tad-bhede dhavala| vijñaptir vitatha-ākārā jāyate timira| upādānaṃ na tat tasya yuktaṃ go-gavaya| anapekṣita-sādharmya-dṛg-ādis taimira| vivekinī na ca a-spaṣṭa-bhede dhīr yamala| bhaveyuḥ kāraṇaṃ buddher yadi nāma indriya| hetu-jñānaṃ pramāṇa-ābhaṃ vacanād rāgitāa-tad-rūpe ca tādrūpyaṃ kalpitaṃ siṃhatā| anapekṣita-sādharmya-dṛg-ādis taimira| bhede ’pi niyatāḥ kecit svabhāvena indriyaiti tais tadvantaḥ syuḥ kāya-vijñaptysamayāt tato ’rtha-khyāteḥ kāya-sañjñā-phalānāṃ phala-darśanāt, kṛta-samaya-kāvya-deśa-sthiti-tāratamya-apekṣaṇād ayas-kāntaapy an-āyattasya kadācid ayogāt. parvatasvayaṃ pratipatti-prasaṅgāt, rūpabhāvanā-anurodhino bauddhā eva prajñāna dṛṣṭo darśana-a-darśanābhyāṃ dhūma’pi hy eka-artha-kāriṇo bhaveyuś cakṣurmātra-gataṃ vā kalpayet, sarvagataṃ vā ākāśaanvayāc ca syād vaidya-vaṇig-vyapadeśaśakyante praṇetuṃ vastu-pratibandhād dhūma-ātmā ca syāt tad-deśa-kālaś ca, rasa-rūpaabhibhava-utkarṣa-apakarṣaṃ sādhayanti jvālā-pratītau tat-saṅkalanena gṛhyate daṇḍytayoḥ saha-upalambha-niyamād dvi-candraapekṣate prakāśa-drava-uṣṇa-kaṭhina-dravyatat-sambandhād āloka-rajju-vaṃśa-daṇḍayan-nibandhano ’yam anitya-śabdaḥ, kṛtakatva-pūrva-darśana-pravṛtto ḍimbhaka-pāṃsu-krīḍaarthe tat-samavāyasya a-kādācitkatvāt sattā’pi praśama-anukūlatvān mātṛ-sañjñā-svabhāvāḥ, kiṃ tarhi sāmayikā rāja-cihna-hetavaḥ syuḥ. svabhāva-viśeṣād vahny-hetur loke vyañjakaḥ siddhaḥ, dīpa|| pṛthak pṛthak ca sāmarthye dvayor nīlaparamparā-utpatti-dharmakam anyac ca, aṅkurasarveṣāṃ sama-rāga-prasaṅgataḥ | rūpatad-ātmatāyāṃ hetv-antaram apekṣeta. bīja| na a-kṣayaḥ prāṇi-dharmatvād rūpabheda-vat sambandha-abhāvāt parasparaṃ ghaṭaprāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭabuddhir vā, utpatter anityatvād vā, rūpa’pi bhāvās tulya-arthakriyā-kāriṇaś cakṣur-viśeṣaḥ sva-kāryaṃ kurvan dṛṣṭo bīja-niyamaḥ kiṃ na kalpyate. atha vā vahnynir-anvaya-vināśa-dharmāṇaḥ syuḥ. jvālāvā api kadācic citta-santateḥ | vahnypunar asiddha-upalambhanāḥ kārakā eva kulālaiṣyate || na doṣair viguṇo deho hetur vartyna tu bheda-a-viśeṣe ’pi jala-ādayaḥ, śrotṛca kāyasya tulya-rūpaṃ bhaven manaḥ || rūpatad-bhede dhavala-ādi-vat | rūpaādi yadi prāg eva tad bhavet | vyaktaṃ sattāsa ātmā kalpanā-samāropitaḥ syāt. siṃhatātu sva-icchā-pravṛttiḥ sattva-sabhāgatā|| kathaṃ vā sūta-hema-ādi-miśraṃ tapta-upala-arthasya apāyād apārthakam, daśa-dāḍima-deśatvāt, yathā agnir himasya bheṣajam ityagni-hotraṃ juhuyāt svarga-kāma ity-artha-upasaṃhāra-upakāraḥ. na daśa-dāḍima-

ādi-vacanasya api pratīti-hetu-bhāvād anyaḥ ādi-vacanāt. tena anupalambhe ’pi saṃśayād aādi-vacanāt. tena anupalambhe ’pi saṃśayād aādi-vacane vaktṛ-śrotṛ-vācya-anubandhini || aādi-vat | rūpa-ādi-van na niyamas teṣāṃ bhūta-aādi-vat || a-saṃvidita-tattvā ca sā sarva-aparaādi-vat || cetaḥ-śarīrayor evaṃ tad-dhetoḥ kāryaādi-vat || tatra buddheḥ paricchedo grāhaka-ākāra ādi-vat || dvairūpya-sādhanena api prāyaḥ siddhaṃ ādi-vat || hetu-bhāvād ṛte na anyā grāhyatā nāma ādi-vat ||12|| na hi rāga-ādīnām eva kāryaṃ ādi-vat ||248|| arthavān eva ātmā vākyam. te ca ādi-vat ||53|| ity antara-ślokāḥ. bhavatu nāma ādi-vat ||73|| yathā indriya-viṣaya-ālokaādi-vat. a-tad-āgamebhyo na tatra pratītir ākāśād ādi-vat. a-prātikūlyaṃ tu yogyatā, samaye tadādi-vat. a-śakti-sādhanaṃ puṃsām anena eva ādi-vat. anyathā spaṣṭa-a-spaṣṭa-śruti-bhedo na ādi-vat. ayam eva nityatve ’pi doṣas tasya sthira ādi-vat. upadeśe ca puruṣāṇāṃ svatantrāṇāṃ yathāādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-aādi-vat tat-pratītiṃ janayati iti sa eva ādi-vat. tat-sāmarthya-sthāpanāya tatra eka-śabdaādi-vat. tatra yadi sva-āśraya-mātra-gataṃ ādi-vat. tad ime ’-viśiṣṭena prayujyamānā mantrās ādi-vat, tadā ayam upālambhaḥ syāt – kathaṃ ādi-vat. tasmāt kvacit kadācit kasyacid abhāvaādi-vat. te hi vikalpa-prabhavāḥ saty apy upādāne ādi-vat. na anyathā, artha-sambandha-abhidhānaādi-vat. na hy anayor eka-ākāra-anupalambhe ’nyaādi-vat. na hi prakāśa-ādayas tad-ātmāna utpannāḥ ādi-vat. na hi sa-avayavatvam antareṇa bhinnaādi-vat. nanv asty eva tiro-dhānam. na vai paras ādi-vat puruṣa-vyavahāra iti syāt. na apauruṣeya ādi-vat. prāg eva vyaktaṃ syāt. yāvanti hi ādi-vat. marīcikāyāṃ jala-jñānasya anyasya ca ādi-vat. yaś ca sāmayikaḥ sa svabhāva-niyato ādi-vat. vitatha-vyaktayaś ca niyamena eva niyama ādi-vat, sa cet prāk siddhaḥ syāt, samāna-jātīyaādi-vat sukham | gṛhyeta kevalaṃ tasya tad-dhetvādi-vad a-kṣepa-kāri-indriya-vijñāna-ādi-vac ca, ādi-vad a-doṣaś cet tulyaṃ tatra api codanam || ādi-vad anekānta iti cet, syād etat – bīja-ādayo ādi-vad asiddhitaḥ || sambandhe pratipakṣasya ādi-vad ity uktam. api ca, yam ātmānaṃ purasādi-vad iti, tad apy a-kārya-kāraṇa-bhāve na ādi-vad iti, tad ayuktam, anumāna-viṣaye vācaḥ ādi-vad iti. tām ekāṃ jñāna-ādikām arthakriyāṃ ādi-vad iti. sthira-hetu-vādinaḥ pratyaya-antaraādi-vad eva artheṣu ubhaya-jñāna-hetutvaṃ syāt. ādi-vad eva. tena syād api nir-doṣaḥ. kathaṃ nirādi-vad ghaṭa-ādīnāṃ vinivṛttir na tāvatā || aādi-vad ghaṭa-ādau. pratyabhijñāna-ādayo ’pi ādi-vad yadi | mṛte śamī-kṛte doṣe punar ādi-vad rūpa-ādi-jñāne. jvara-ādi-śamane kāścit ādi-vad vikalpasya kā eva artha-paratantratā | ādi-van na niyamas teṣāṃ bhūta-a-vibhāgataḥ || ādi-van no cen na paścād a-viśeṣataḥ ||160|| atha ādi-van māṇavaka-ādiṣv iti pauruṣeya eva. atha mā ādi-vaśāt sā iva a-viśeṣād vā kañcid anugṛhṇāti ādi vā | dṛśyaṃ pṛthag a-śaktānām akṣa-ādīnāṃ ādi-vākya-vat. idaṃ kila padānām a-sambandhād aādi-vākyam iti. tasya idaṃ rasa-vat tulyaādi-vākyasya bhūta-viśeṣe yathā-abhimataṃ ghṛtaādi-vākyānām iva an-upasaṃhāra eva. anyathā vaktur

ādi SV_11917 VN_01811 V3_13301 V1_01103 HB_00407 PV_03517 V1_01107 V3_10208 VN_02222 SV_10112 SV_10301 SV_05416 V1_02205 SV_03515 SV_05018 V2_06512 V3_11812 PV_04083 V3_02511 V3_13006 PV_03382 NB_02041 SV_00616 V2_06403 V2_06314 NB_03023 V3_00406 SV_00614 V2_06313 NB_02040 SV_16603 PV_02075 PV_03364 V1_04210 PV_03276 V3_00201 PV_04218 SV_15407 V1_03911 SV_16810 SV_14621 SV_12521 PV_02100 PV_02160 SV_08104 SV_08906 VN_01511 VN_01511 SV_09419 V3_07301 SV_16925 V2_07012 VN_00608 VN_01510 PV_04268 V3_05802 SV_06210 V2_06913 PV_03155 PV_03149 SV_04620 SV_06213 SV_06108 SV_06212 SV_06905

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tad asati varṇānāṃ vācakatve padaa-samartha-upādānāt. tathā sādhya-vat parama-aṇu-vad ghaṭa-vad iti sādhyasannidhim īkṣeta (9abc) api ca iyaṃ viśeṣaṇa-sādhye ’rthe. etena dharmi-dharma-liṅgaapy utsannā ity ujjvalaṃ matam || atītaiyam artha-sannidhim apekṣeta. na hi gavana ca hetoḥ sambandha-upadarśana-kāle pakṣa-arthaṃ sadbhir upahartavyam eva chalana san na asan. satām api svabhāva) yasya kasyacit svabhāvo na upalabhyate deśasāmānyasya bhāvāt, pratibhāsinām api keśaa-manaskārāḥ, ubhaya-sannidhāv api middha-dharmiṇor a-bhede bhede vā dṛṣṭāḥ ṣaṣṭhybhavanti, kiṃ tu viplavād āntarād api keśaceto devatā-viśeṣo vā, na asti dāna-hiṃsā– yadi na sa-ātmakaṃ jīvac-charīram, prāṇasaṅginaḥ | pakṣa-doṣā matā na anye pratyakṣa-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣaa-bheda-virodhaḥ. dṛśya-adṛśya-ātmatākāryāṇāṃ kāraṇaiḥ syāt tathā grahaḥ | kulāla-kārya-upalabdhir yathā – na roma-harṣa-gatir uktā veditavyā, yathā na roma-harṣagatir uktā veditavyā, yathā – na roma-harṣasannihita-dahana-viśeṣatvāt. roma-harṣa-prāptaṃ tad upalabhyata eva, yathā nīla-antara-virahād aneka-vṛtter ekasya na deśavirodhe gamikā eva, yathā na asya roma-harṣagamikā eva, yathā – na asya roma-harṣa-upalabdhir yathā – na asya roma-harṣaiti cet. katham atīndriyaś ca nāma pratyakṣa’pi viśeṣo ’sya na citte ’n-upakāriṇi | rāgatataḥ || tatra ātma-viṣaye māne yathā rāgatatra ātma-viṣaye māne yathā rāgakā || tāṃs tān arthān upādāya sukha-duḥkhasyāt, vacana-mātreṇa artha-siddher hetv-kalpane || śrāvaṇatvena tat-tulyaṃ prāṇa-siddhi-nāntarīyakatvāt. anitya-nir-ātmatā-ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇasamayāt, sva-śāstra-kāra-samayāt pāṇinīyaidānīṃ bhavaty abhāvaḥ śaśa-viṣāṇam ityidānīm apauruṣeyam. tathā hi mleccha’pi tathā vihita-saṃsthitiḥ || rūpa-vartitvād āśrayo ’yuktam anyathā | madanimittatve na iṣṭatvāt. śaktiḥ pācakanirloṭhitaṃ ca etad ācāryeṇa. tad ayaṃ gava-viṣayaḥ, bīja-aṅkura-ādi-śabda-vad vrīhyaṅgulī-śabdaḥ sāmānya-viṣayaḥ, bīja-aṅkuraiha api kvacit sattāyāḥ sādhanam. pradhānaiha api kvacit sattāyāḥ sādhanam. pradhānaprasiddhim anusarati. yasmāt svarga-urvaśyartho ’yaṃ vivecitaḥ ||37|| svarga-urvaśypratigham, ghaṭaś ca iti. na hi sa-nidarśanaeva prasāritāḥ, anyā muṣṭiḥ. tatra muṣṭyyadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kāryayadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kāryatataḥ kvacid a-pratipatteḥ. tathā ghaṭaca artha-antara-parigrahāt, kali-māry-āder api sāṃvṛtāt || vastu-prāsāda-mālā-a-darśanaṃ sthitam | paṭas tantuṣv iha ityapāye kevalāyā jāter avasthānāt. bhrātṛviplava eva ghaṭa-ādi-śabdeṣu. tādṛśo jñeyaekā eva vṛkṣaḥ syāt, bhavatu nāma ghaṭasā a-parisamāpta-tad-arthā viplava eva ghaṭayathāyogam anyad api vācyam. śūnya-anitya-

ādi vācakaṃ syāt. tac ca na kiñcid vyatireka-aādi-vikalasya an-anvaya-a-pradarśita-anvaya-āder ādi-vikalāḥ. sandigdhāś ca – rāga-ādimān vacanād ādi-vikalpa-utthāpitā satī pravṛttā api samagraādi-vikalpasya pramāṇa-pṛṣṭha-bhāvinaḥ prāmāṇyaṃ ādi-vikalpānāṃ yeṣāṃ na arthasya sannidhiḥ | ādi-vikalpo ’rtha-sannidhāv eva bhavati. na ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi ādi vijigīṣubhir iti cet, na, nakha-capeṭa-śastra ādi-viprakarṣāt kadācid anupalambhāt tasya asatsv ādi-viprakarṣāt, na sa tad-anupalambha-mātreṇa ādi-viplavānām abhāvāt. a-bhinna-pratibhāsā dhīr ādi-vipluta-dhiyo ’bhāvāt. etāvān eva vijñānaādi-vibhaktayo dharma-bahutvāt tatra dṛṣṭo vacana ādi-vibhrama-vat. a-vidyā-udbhavād viplavatve ādi-virati-cetanānām abhyudaya-hetutā iti. ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad ādi-virodha-vat || hetv-ādi-lakṣaṇair bādhyaṃ ādi-virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ ādi-virodhā api vācyāḥ. tad ayam anupalambhaḥ ādi-vivekena na smaryeta ghaṭas tataḥ || yasmād ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśaḥ, dhūmād ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmāt. ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād ādi-viśeṣa-viruddhasya paritāpasya hetor agneḥ ādi-viśeṣaḥ. na ca evam iha upalabdhi-lakṣaṇaādi-viśeṣavatā anyena yogaḥ, tathābhūtaādi-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. ādi-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. ādi-viśeṣāḥ, sannihita-dahana-viśeṣatvād iti. ādi-viṣayaś ca. te punaḥ sva-viṣaye ’py āgamam ādi-vṛddhiḥ puṣṭy-ādeḥ kadācit sukha-duḥkha-jā || ādi-vedanam | iyaṃ sarvatra saṃyojyā māna-meyaādi-vedanam | iyaṃ sarvatra saṃyojyā māna-meyaādi-vedanam | ekam āvir-bhavad dṛṣṭaṃ na dṛṣṭaṃ ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād aādi-vyabhicārataḥ | na tasya vyabhicāritvād ādi-vyavacchede ’pi tathā syāt. na, vyatirekaādi-vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ ādi-vyavahāra-vat, upadeśa-apekṣaṇāt. na hy ādi-vyavahāraḥ. na vai śaśa-viṣāṇaṃ kiñcid ādi-vyavahārāṇāṃ nāstikya-vacasām api | anāditvāt ādi-śakti-bhedānām an-ākṣepeṇa vartate | tatādi-śakter iva ced vinirbhāgo na vastunaḥ || ādi-śabda-nimittaṃ na karma na sāmānyam iti cen ādi-śabda-pratyupasthāpitam arthaṃ bhinnam aādi-śabda-vac ca. tena aṅgulyaḥ prasāritā na ādi-śabda-vad vrīhy-ādi-śabda-vac ca. tena ādi-śabda-vācyasya eva arthasya kvacid abhāvān ādi-śabda-vācyasya eva kasyacid arthasya abhāvān ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | (320ab ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | śabda ādi-śabdā nānā-vastu-viṣayā ekatra upasaṃhārāt. ādi-śabdā viśeṣa-viṣayāḥ, aṅgulī-śabdaḥ sāmānyaādi-śabdā hi tayor vyavahārāya kalpitāḥ || ādi-śabdā hi tayor vyavahārāya kalpitāḥ ||43|| ādi-śabdānām api. yā api kvacit prakaraṇe kevalaādi-śabdānām iva matta-kāla-atiśaya-varṣaādi-śabdāś ca anya-anapekṣiṇaḥ | geho yady api ādi-śabdāś ca ime svayaṃ kṛtāḥ || śṛṅgaṃ gavi iti ādi-śabdās tu sambandhi-śabdatvād ākṣipeyuḥ param. ādi-śabdeṣv api yathā-darśanam asty eva. tasmāt ādi-śabdeṣv artha-antara-vyavacchedaḥ, atha jñeyaādi-śabdeṣu. tādṛśo jñeya-ādi-śabdeṣv api yathāādi-śabdeṣu yathā-kalpanaṃ samīhita-ākāraṃ buddhāv

ādi SV_06820 SV_06825 SV_06815 SV_06206 SV_04109 SV_04120 SV_04107 SV_07702 SV_03802 SV_04622 PV_03038 SP_00014 SV_16502 SV_02504 V1_01506 V1_02404 V1_02308 PV_02258 PV_02079 PV_02059 PV_03153 SV_00815 PV_02270 V3_03707 SV_16214 SV_08913 SV_00423 V2_05810 V3_08601 V1_01012 PV_02229 SP_00010 PV_03263 SV_11114 PV_02190 V3_11404 V3_10605 V3_12310 SP_00019 V3_07412 SV_09510 SV_16413 PV_02019 V3_09704 V3_09209 SV_12509 PV_04045 HB_02413 HB_02413 HB_02407 SV_08912 SV_01503 V2_09711 SV_16421 VN_02021 V3_05709 SV_10821 V1_02502 SV_12318 PV_04107 HB_02204 VN_06701 VN_06708 SV_13225 VN_03609

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vā te ’pi sakṛt pratyaya-arthaṃ vrīhytat-kārya-codanāyāṃ tad-anya-bhedena ghaṭa-kārya-sādhana-prasiddhena ātmanā rūpaa-vyavahāra-upanītaś ca na eva kaścij jñeyaguḍūcī-vyakty-ādayaḥ saha pratyekaṃ vā jvara-ādi-bhede ’pi (75bc) yadi hi sāmānyāj jvara-ādayaḥ, śrotṛ-ādi-vad rūpa-ādi-jñāne. jvaratatra yadi sva-āśraya-mātra-gataṃ ghaṭatvapratipannaṃ pratipāditaṃ vā bhavati, svarga-śabdatvād ākṣipeyuḥ param. na tathā gotvaeva vā | kuryād a-śakte śakte vā pradhānamuktvā kārya-buddher a-sambhavāt | kāryana | kalpyo ’yam arthaḥ puruṣais te ca rāgana tat teṣāṃ sāmānyam a-tad-rūpatvāt, dvitva-anukāriṇo ’nubhava-ātmano vikalpasya. sukhaādaya iti cet, na, tvat-pakṣe ’py asti sukhatasya vedakam, a-paraspara-rūpam iva sukhamātreṇa vadan na paritoṣa-kṛt | na alaṃ bījacittam ataś citta-samāśritam || yathā śrutatu kevale na asty a-sādhyatā || mṛte viṣadṛṣṭir eva vā | mukhyaṃ yad a-skhalaj-jñānam api bhūta-pariṇāma eva varṣa-hetuḥ pipīlikā-udbhavaḥ | sthiraṃ sukhaṃ mama ahaṃ ca ity-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-dharmatva||308|| ayaṃ kramo varṇānāṃ viṣa-nirghātacodanayā tadā prāptum an-abhipretatvāt. gavasamaye pravartyate, yathā gaur ayam sāsnāsamaye pravartanāt, yathā – gaur ayaṃ sāsnāsyād iti gotvād viṣāṇitā ||65|| sāsnā-viṣāṇa-pratipatty-ayogād a-viṣaye ’-pravṛtter jātybuddhir jāyate ’nyatra sa-spṛhā | samavāyakārya-kāraṇatā tayoḥ | prāptā dvitva|| saty āntare ’py upādāne jñāne duḥkha|| sā a-vidyā tatra tat-snehas tasmād dveṣa| tad an-ātyantikaṃ hetoḥ pratibandhakāraṇāni kāryavanti bhavanti, pratibandhadharmy-asiddhāv api, yathā – sarvatra sukhaātmakam ||83|| iti saṅgraha-ślokaḥ. na prāṇasyātāṃ kathaṃ ca tau || saṃyogi-samavāyydharmiṇaṃ gamayiṣyati || iti. tasmān na agnydharmiṇaṃ gamayiṣyati || tasmān na agnyprativyūḍhāni. buddhi-indriya-ukti-puṃstva| aulūkyasya yathā bauddhena uktaṃ mūrty| aulūkyasya yathā bauddhena uktaṃ mūrty-ādayo ’-cetanatva-viśiṣṭa-buddhi-pūrvakatvapāṇḍu-dravyatva-vat. etena vacana-ādayo rāga| atha vādi-iṣṭatāṃ brūyād dharmi-dharma-viśeṣo yo dhūma-janakaḥ, sa dhūmo yo ’gnyvā a-hetukatva-prasaṅgāt. tasmāt so ’gnyhi kārya-kāraṇe. tatra yadi dhūmo ’gnysvabhāvo yathāsvaṃ śabda-codito na dravyatvasvabhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivysvabhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivyca anupalabdher hetutva-pratikṣepāt. puṃstva-pāratantrya-lakṣaṇa-saṃskāra-duḥkhatā’py asaj-jñāna-śabdayos tad-yogyatā, sāsnāabhimatānām arthānāṃ tathābhāvaḥ, yathā nīlaca bauddhaṃ sukham an-atiśaye ’pi śabdayathāsvaṃ satya-adhiṣṭhāna-balā viṣa-dahanaapy atra tad-yathā | a-dharma-mūlaṃ rāga-ādīnāṃ tāmra-ādīnām agny-ādibhyo dravatva-lakṣaṇam avahīyata iti. na tad-rahita-sukha-ādayaḥ. vyaktasya sukha-ādy-anvaye sukhavṛtteḥ sakṛc-chrutir bhrāntir iti cet. vaṃśatu hetoḥ, yathā na dahano ’gniḥ śaityād ity-

ādi-śabdaiḥ kṛta-saṅketāḥ kathyanta iti pūrva-vad ādi-śabdaiḥ kṛta-samayāḥ. tathā kāraṇa-apekṣayā ādi-śabdaiḥ prasiddhā viśiṣṭa-kārya-sādhanaādi-śabdo ’sti, vākya-gatasya padasya arthaādi-śamana-lakṣaṇam ekaṃ kāryaṃ kurvanti. na ca ādi-śamanaṃ kāryaṃ syāt. tasya a-viśeṣād ādi-śamane kāścit saha pratyekam eva vā | dṛṣṭā ādi-śūnyeṣu pradeśeṣu ghaṭa-ādy-utpattau kathaṃ ādi-śravaṇe ’pi tad-anubhāvinām iva pratibhāsa-aādi-śrutayaḥ sambandhi-vācinyaḥ, apeta-vyaktīnām ādi-śrutiṃ janaḥ || śabdebhyo yādṛśī buddhir ādi-śrutir apy atra lāghava-arthaṃ niveśitā || ādi-saṃyutāḥ ||312|| tatra ekas tattva-vin na ādi-saṃyoga-kārya-dravyeṣv api prasaṅgāt. na hi ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na ādi-saṃvedanam iti darśana-arthatvād upakṣepasya. ādi-saṃvedanam, idam asya saṃvedanam iti ādi-saṃsiddho vidhiḥ puṃsām a-janmane || tailaādi-saṃskāraḥ kṛtaś cetasi cetasi | kālena ādi-saṃhārāt tad-daṃśa-cchedato ’pi vā | vikāraādi-saṅketa-gocaraḥ || anumānaṃ ca jāty-ādau ādi saṅkṣobha-ādi-hetur iti. hetunā tv aādi satya-catuṣṭaye || abhūtān ṣoḍaśa-ākārān ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. uktaādi-samartho na anya iti yady anyo ’pi jānīyāt ādi-samāveśāt tad ātma-bhūtānāṃ ca an-anvayena ādi-samudāya-ātmakatvād iti. tathā ca dṛṣṭāntaādi-samudāya-ātmakatvād iti. tathā ca dṛṣṭāntaādi-samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthā ādi-sambandha-atīta-śabda-vyavahāra-ādīnām indriya ādi-sambandha-janitā tatra hi sva-dhīḥ || ādi-sambandhāt savya-itara-viṣāṇayoḥ || dviṣṭho ādi-sambhavaḥ | na upādānaṃ viruddhasya tac ca ādi-sambhavaḥ ||222 || na hi na ahaṃ na mama iti ādi-sambhavāt || saṃsāritvād a-nirmokṣo na ādi-sambhavād iti vyabhicāra eva. a-pratibaddhaādi-sambhavād vibhur ātmā iti. evam ekasya pakṣaādi-sambhavena nairātmya-vyāvartanād ātma-gatiḥ, ādi sarvam etena cintitam | anyonya-an-upakārāc ādi-sādhana-vat sattā-sādhanam apy an-avadyam. aādi-sādhana-vat sattā-sādhanam apy an-avadyam iti. ādi sādhanaṃ yat tu varṇyate | pramāṇa-ābhaṃ ādi-sādhanam || tasya eva vyabhicāra-ādau śabde ādi-sādhanam ||76|| ity antara-ślokāḥ. yā punaḥ ādi-sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. ādi-sādhane pratyuktāḥ. astu vedam adhyayanam ādi-sādhanaiḥ || kaiścit prakaraṇair icchā bhavet ādi-sāmagrī-viśeṣa-janita iti kārya-kāraṇayor evaṃ ādi-sāmagrī-viśeṣo yo dhūma-janakaḥ, sa dhūmo yo ādi-sāmagryā anyato ’pi bhavet, na tasya tajādi sāmānyam. tac-codanayā tadā prāptum anādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ādi-sāmye ’pi kasyacid viśeṣasya darśanāt. ādi-siddhim antareṇa na anityatā-siddhiḥ, ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi ādi-sukha-duḥkha-nimitta-upalakṣaṇa-rāga-ādiādi-sukhā ity api vārttā-mātram, ekatra yugapad ādi-stambhana-darśanāt. śabarāṇāṃ ca keṣāñcid ādi snānaṃ ca a-dharma-śodhanam || śāstraṃ yat ādi-svabhāva-antara-utpattiḥ pratyuktā. tatra api ādi-svabhāvatā vyakta-lakṣaṇa-virodhād iti. sukhaādi-svabhāvatāyāṃ pravṛtti-nivṛtti-dharmatāādi-svara-dhārāyāṃ gamaka-avayava-saṃhārāt saṅkulā ādi hy asiddho hetvābhāsaḥ. pratijñāyāḥ pramāṇa-

ādi PV_02170 SV_00815 HB_01507 V3_08505 VN_01820 SV_15013 V3_03102 PV_03279 V1_02612 V3_12009 V3_11512 V3_09409 PV_03420 PV_03097 SV_16724 VN_00118 PV_04142 NB_03130 PV_04145 NB_03009 PV_03181 PV_03157 PV_03528 VN_00710 PV_03220 V3_11710 SV_02323 V2_08803 PV_04216 PV_02025 PV_03362 V1_03909 NB_03080 PV_03001 V3_12306 NB_03008 HB_02417 PV_04243 PV_04276 V3_06404 SV_06601 V3_07001 SV_10705 SV_07421 V3_02610 PV_04208 PV_03233 NB_03098 V3_11509 SV_08626 V3_12006 NB_03102 VN_00113 V3_12405 PV_03260 SV_12515 SV_07904 PV_04150 NB_03069 NB_03067 PV_03475 PV_03455 PV_04141 PV_02278 PV_03144

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bhāvāt tāni hāpayet || na ced bhede ’pi rāgaeva varṣa-hetuḥ pipīlikā-ādi saṅkṣobhaupalīyante. tena eṣāṃ paraspara-upasarpaṇaeva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobhaca para-vyāmohana-anubhāṣaṇa-śakti-vighāta-jñāna-sādhanam | dṛṣṭo ’nyathā api vahnykatham idānīṃ na tīrtha-snānabheda-sādhanam || bhinna-ābhaḥ sita-duḥkha-sādhanam ||26|| bhinna-ābhaḥ sita-duḥkha’parasya api tulya iti katham a-samaḥ prāṇatasmāj jīvac-charīra-sambandhī prāṇakim idānīm a-krama-abhivyakter ghaṭa-dadhysva-ākāreṇa kathaṃ bhavet || vajra-upala| dharmaḥ pakṣa-sapakṣa-anyataratvananu kaścil loka-sanniveśayaś ca evam, sa sarvo ’nityaḥ, yathā ghaṭa|| tadvad vastu-svabhāvo ’san dharmī vyomaupadiṣṭavān, yathā – ṛṣabha-vardhamāna|| sakṛc chabda-ādy-a-hetutvāt sukha– yat sat tat sarvam anityam, yathā ghaṭa-avabhāsinyā buddhyā anantarayā yadi | rūpajāter a-jātitaḥ || mālā-ādau ca mahattva-lakṣaṇe || sākṣān na hy anyathā buddhe rūpavṛttir ity an-abhiniveśa eva. nānā-eko rūpa-buddhyā eva bāhya-cintā pratanyate || nīlana sidhyataḥ. tan na ātma-avinābhāvī prāṇavijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ śālūkavijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ śālūka|| smṛti-icchā-yatna-jaḥ prāṇa-nimeṣa-pariṇāmena hetur aṅkura-janmani | bhūmy-pratibhāsinī | anapekṣita-sādharmya-dṛg-pratibhāsinī | anapekṣita-sādharmya-dṛgiti sandigdha-vyatireko ’naikāntiko vacanachakty-a-śaktitaḥ | arthakriyāyāṃ keśayathā vyatireka-abhāve ’pi sapakṣe prāṇayathā anyaḥ kaścid dṛṣṭaḥ śaśa-viṣāṇabhavad dṛṣṭaṃ tad yathā gomaya-ādeḥ śālūkaicchati | yathā na a-vyatireke ’pi prāṇa| yathā a-liṅgo ’nya-sattveṣu vikalpa| yathā a-liṅgo ’nya-sattveṣu vikalpaeka-viṣayayor vṛtty-abhāvāt sāmānādhikaraṇyapratibaddhaḥ, yathā agnau śīta-vinodanapratibaddho yathā agnau śīta-pratīkāraiṣyate | prāpto gotva-ādinā tadvān pradīpa-pade punar aṅgam eva. tayā asiddha-hetviti vinivartane | ātmano vinivarteta prāṇagocaraḥ || yady apy asti sitatvaātmakābhyām anyo rāśir asti yatra ayaṃ prāṇa-an-ātmakābhyām anyo rāśir asti, yatra prāṇaeka-ātma-vat. tasmād ayaṃ bhinna-pratibhāsa-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇatasmāj jīvac-charīra-sambandhī prāṇakṛtakaṃ vā, tat sarvam anityam, yathā ghaṭasyād ity asādhāraṇa-anaikāntika eva prāṇasukha-ādīnāṃ vedane cakṣur-ādibhiḥ | rūpasyuḥ. api syur apauruṣeyā yadi puruṣāṇām apara-pratipatti-hetur hi vyañjakaḥ pradīpaity uktam ato ’-pakṣa-doṣo ’siddha-āśrayapuruṣo rāga-ādimān vā iti sādhye vaktṛtvaanityatva-ādike dharme sādhye prameyatvaca dhiyaṃ dṛṣṭvā tasyāś ca iṣṭa-abhidhā|| yeṣāṃ ca yogino ’nyasya pratyakṣeṇa sukha|| yathā parair an-utpādyā pūrva-rūpaṃ na khatat karma-phalam ity asmān na śakteḥ saṅkara| sāmyād akṣa-dhiyām uktam anena anubhava-

ādikam ādi-hetu-tulya-ātmatā-a-kṣayaḥ | sarvatra rāgaḥ ādi-hetur iti. hetunā tv a-samagreṇa yat kāryam ādi-hetur yaḥ, sa samartha-hetur iti tasya na ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kāryaādi-hetoḥ. tad apy a-sādhana-aṅga-vacanaṃ vādino ādir a-duṣṭaḥ puruṣa-āgasā ||284|| bhavantu nāma ādir a-dharma-śodhana iti na abhyupeta-bādhā. ādir a-bhinno buddhi-vedane | a-bhinna-ābhe ādir a-bhinno buddhi-vedane | a-bhinna-ābhe ādiḥ. a-sapakṣa eva na asti iti ca asya sapakṣe ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na ādir anekaḥ, ko vā virodhaḥ karma-abhivyakter aādir apy arthaḥ sthiraḥ so ’nya-anapekṣaṇāt | ādir apoditaḥ || tatra api vyāpako dharmo ādir ayukti-viṣayo ’pi sambhāvanīya-puruṣa-vacanād ādir iti. atra vyāpti-sādhanaṃ viparyaye bādhakaādir ity api | na evam iṣṭasya sādhyasya bādhā ādir iti. tatra a-sarvajñatā-an-āptatayoḥ sādhyaādir iti pūrva-vat | virodhitā bhaved atra hetur ādir iti śuddhasya svabhāva-hetoḥ prayogaḥ. yad ādir iva gṛhyeta na syāt tat pūrva-dhī-grahaḥ || ādir iṣṭo yaś ca aupacārikaḥ | mukhya-a-viśiṣṭaādir upakārakaḥ | grāhyatā-lakṣaṇād anyas tadādir eka-śabda-utthāpane śakta iti cet, kiṃ vai ādiś citra-vijñāne jñāna-upādhir an-anya-bhāk | a ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api, ādiḥ. tatra api tathā-abhidhāne ’py asty eva svaādiḥ, tatra api tathā-abhidhāne ’py asty eva svaādis tad-udbhavaḥ | viṣaya-indriya-cittibhyas tāḥ ādis tasya saṃskāre tad-viśeṣasya darśanāt || ādis taimira-ādi-vat || tatra buddheḥ paricchedo ādis taimira-ādi-vat ||53|| ity antara-ślokāḥ. ādiḥ. dvayo rūpayor viparyaya-siddhau viruddhaḥ. ādir na artho ’n-artha-adhimokṣataḥ || sadṛśa-aādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur ādiḥ. na upalabhyate ca kaścit pradeśa-viśeṣa ādiḥ. na vijātīyād utpattiḥ. tathāvidham eva hi ādir na sapakṣataḥ || sapakṣa-a-vyatirekī ced ādir na sidhyati || a-niścaya-phalā hy eṣā na ādir na sidhyati ||49|| a-niścaya-phalā hy eṣā na ādir na syāt. na ca vastv-ātmana ekasya tatra eva ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tadādiḥ. na hy atra śabda-arthaḥ samarthas tadādiḥ prakāśakaḥ ||149|| yo hi yad-viṣaya-vijñānaādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya ādir yadi tac ca na || anyasya vinivṛttyā anyaādir yādṛg indriya-gocaraḥ | na so ’bhidhīyate ādir vartate. ātmano vṛtti-vyavacchedābhyāṃ sarva ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ ādir viśeṣa eva. na ca atra aparam a-bhinnaṃ ādir vyabhicāreṇa. na, tad-vyatirekasya ādiḥ sa-ātmakād an-ātmakāc ca sarvasmād ādiḥ, san kṛtako vā śabda iti. atra api na kaścit ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛta ādiḥ stry-ādi-bhedo ’kṣṇā na gṛhyeta kadācana || ādiḥ syāt. tadā apy anya-pūrvakaṃ na sidhyati. ādiḥ svarūpa-śūnye deśe sva-vyaṅgyaṃ na darśayati. ādikaḥ || dharmi-dharma-viśeṣāṇāṃ svarūpasya ca ādiko dharmaḥ sandigdha-vipakṣa-vyāvṛttikaḥ. ādiko dharmaḥ sapakṣa-vipakṣayoḥ sarvatra ekaādikam | para-citta-anumānaṃ ca na syād ātmany aādikam | vidanti tulya-anubhavās tadvat te ’pi ādikam | sakṛc chabda-ādy-a-hetutvād ity ukte ādikam || utpitsu-doṣa-nirghātād ye ’pi doṣaādikam || viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ

ādikam PV_04057 V3_02206 SV_17421 V3_01710 HB_03716 HB_00716 SV_17302 V1_02807 SV_15505 V3_07609 VN_03419 NB_03130 SV_06016 SV_05613 V3_09504 SV_14003 VN_04708 SV_01620 SV_17423 SV_08102 VN_01211 PV_03372 V1_00201 VN_04502 VN_02805 VN_04611 SV_16524 V3_04902 PV_03291 SV_01313 PV_03398 SV_04206 SV_04920 SV_04105 PV_03437 NB_03067 V3_01603 PV_02060 VN_05417 V2_05303 VN_03614 VN_03001 SV_16910 SV_17415 VN_05904 VN_04218 VN_05818 SV_07424 SV_07421 SV_16302 SV_06301 VN_03301 VN_03616 VN_02519 V3_13508 VN_01904 V3_08404 SV_00712 VN_03002 PV_03260 SP_00024 VN_02223 V3_12912 SV_07322 VN_05515

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| vāg-dhūma-āder jano ’nveti caitanya-dahana| vāg-dhūma-āder jano ’nveti caitanya-dahanaāśraya-vaśena sthānam, kāraṇāc ca vināśa ity-avasthiti-hetuḥ, api tu prakaraṇa-sāmarthyasyāt, yady atra anityatva-hetuṃ kṛtakatvautpatter iti. etena upanaya-nigamana-bheda indriya-gamyaḥ sva-pratītau paribhāṣā-ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsnaa-tad-arthatve ’pi bharata-urvaśy-ādi-carita-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-virodha-udāharaṇaṃ na asty eko bhāva ityyaḥ sarvajña āpto vā sa jyotir-jñānayathā ete bhāvāḥ prakṛti-bhedino ’pi jñānatac ca bhidyate. yad apy udaka-āharaṇataruṣu upalabhyeta, syād etat. atha śoṣatan na idaṃ pratyabhijñānaṃ sat-prayoga-yatnaṃ vā, guṇa-atiśaya-abhāvāt. veda-rakṣaa-darśanād vacana-āder vyāvṛttim āha. dadhyagni-hotra-ādeḥ pāpa-śodhana-sāmarthya-anāgataṃ karma-nimittam. anyac ca vyaktynivṛtti-prādur-bhāvau, sthitāv a-sthitir ityna jātiḥ syān nityā vā janikā katham || nāmavisaṃvādyate. nanv anyad api śābda-upamānakarma-upādīyate tataḥ karaṇaṃ mṛt-piṇḍayo hi prāk pratijñām uktvā hetu-udāharaṇasaṃskāraḥ. na hy eṣāṃ prajñā-bāhu-śrutyapi vyākhyātṛṣu yaḥ pramāṇaṃ pratyakṣasādhya-dharma-sāmānyaṃ samāviśad ghaṭayathā eva iyaṃ parokṣa-artha-kalpanā smaraṇaevam-ādiṣv api yathāyogam udāhāryam ity-evam|| jñānam indriya-bhedena paṭu-manda-āvilakecit svabhāva-bhede ’py eka-pratyabhijñāna-kāriṇaś cakṣur-ādi-vad iti. tām ekāṃ jñānaanyāṃ vā yathā-pratyayaṃ dahana-gṛha| api ca idaṃ yad ābhāti dṛśyamāne sitahetvābhāsaḥ. yathā śabdasya anityatva-abhāve tat-sāmānya-ayogāt, yathā a-brāhmaṇa| kartuṃ śakyā a-vikāreṇa mṛdaḥ kuṇḍaiti. tatra sādhane yataḥ kutaścit prasaṅgavyatirekiṇaś ca sandeha-ayogāt kṛtakatvauttaraṃ para-pakṣe sva-siddhena gotvavaktavyaḥ. para-pakṣe sva-siddhena gotvaanyeṣāṃ vā sambhāvanā-bhraṃśa-bhayaca bhoktā samavāyi-kāraṇa-adhiṣṭhāna-bhāvapratiśyāya-kalā me kaṇṭhaṃ kṣiṇoty evampratīta-prayogam atidruta-uccāritam ity-evamtad-ajñāna-krama-ghoṣaṇa-śloka-pāṭha’rtha-pratipatteḥ. tataḥ pradīpa-ādayo gotvajātīnāṃ jātimattā yadi iṣyate | prāpto gotvana aparam iti yuktam. vrata-caryā-bhraṃśa-antara-nivṛtti-viśiṣṭān eva bhāvān āha itysyāt. yo ’pi yugapat ṣaṭkena yogād itya-sambaddham eva. yadi hi sva-siddhena gotvahy anyena api prakāreṇa hetu-doṣa-udbhāvanapunar udbhāvite ’pi doṣe sampūrṇa-vacanaanyasya prasaṅga-paramparayā yeṣa pannayā tarhy a-kārya-kāraṇa-bhūtena anyena rasayā tarhy a-kārya-kāraṇa-bhūtena anyena rasavirodhaḥ, yaḥ para-pakṣaṃ sva-siddhena gotva|| vinā arthena sukha-ādīnāṃ vedane cakṣur| vibhāga-yoga-gatibhiḥ kim anyair gamanacet, na, nakha-capeṭa-śastra-prahāra-ādīpana-vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa-abhāva-kālayoḥ ||148|| saṃskṛtam añjanaprativādī kaṣṭa-a-pratīta-druta-saṅkṣipta-

ādibhir ādikam || svabhāvaṃ kāraṇaṃ vā artho ādikam ||17|| svabhāvaṃ kāraṇaṃ vā artho ādikam, anyad api pratyakṣa-anumānābhyāṃ prasiddhi ādikam api iti. tasmān na anyatarat sāmānyena ādikam api kaścin na nirdeśayed iti. idam idānīṃ ādikam api pratyuktam, etāvatā eva prayogeṇa ādikam apekṣate, nīla-ādi-bheda-vat. tad-apekṣaādikam abhūta-viṣayam api spaṣṭa-pratibhāsaṃ nirādikam artham anye ’nyathā vyācakṣate. tadādikam iti cet, duḥkhaṃ vata ayaṃ tapasvī ādikam iti. na, sarvatra hetv-apekṣasya ādikam upadiṣṭavān, yathā – ṛṣabha-vardhamānaādikam ekaṃ kāryaṃ kecit kurvanti na anya iti. ādikam ekaṃ ghaṭa-ādi-kāryam, tad api pratiādikam eva maraṇa-śabdena vadet, tasya api ādikaṃ kvacid anveti sthira-eka-rūpe. aparāparaādikaṃ ca a-prayojanam eva a-tat-samaya-sthāyinaḥ. ādikaṃ ca aparaḥ kṣīra-ādiṣv a-parārtheṣu ādikam. tasya evaṃ-vādino vedasya sarvatra śāstra ādikaṃ na iṣṭam ity a-nimitte te syātām. tathā ca ādikaṃ nānātva-lakṣaṇaṃ ca kathaṃ yojyate. eṣa hi ādikaṃ niṣiddhaṃ prāṅ na ayam arthavatāṃ kramaḥ | ādikaṃ pramāṇam asti. pramāṇasya sato ’tra eva ādikaṃ loka iti. tad etad unmattasya unmattaādikaṃ vaktuṃ jānāti, sa kiñcid anukramaṃ ādikaṃ saṃskāraṃ paśyāmaḥ, na apy eṣām ekāntena ādikaṃ saṃsyandayati so ’numanyate. tan na, ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarvaādikā | samaya-apekṣiṇī na arthaṃ pratyakṣam ādikā. sā api na vācyā asiddhi-yojanā ||18|| ādikām | pratibhāsa-bhidām arthe bibhrad ekatra ādikām arthakriyāṃ kurvantas tad-a-kāribhyo ādikām arthakriyāṃ teṣu paśyato vastu-dharmatayā ādikāṃ kāṣṭha-sādhyām arthakriyām, na tu bheda-aādike || puṃsaḥ sita-ādy-abhivyakti-rūpaṃ ādike dharme sādhye prameyatva-ādiko dharmaḥ āditve varṇatvasya aindriyakatvasya iva vā ādino yathā || a-vikṛtya hi yad vastu yaḥ ādinā a-nāntarīyaka-abhidhānaṃ vādino ’rthaādinā anityatve, vastu-dharmasya sarva-vastuno ādinā anaikāntika-codanā iti, tad a-sambaddham ādinā anaikāntika-codanād virodhaḥ, yaḥ paraādinā anyathā upadeśa-sambhavāt. tat-pratyayāc ca ādinā ity āha vedaḥ, tac ca ayuktam ity āveditaādinā kathāṃ vicchinatti, sa vikṣepo nāma ādinā kāraṇena, tad a-vijñāta-artham, a-sāmarthya ādinā kālaṃ gamayan kartavya-a-pratipattyā nigraha ādinā tadvantaḥ syuḥ. na hi vyakter api jñānaādinā tadvān pradīpa-ādiḥ prakāśakaḥ ||149|| yo ādinā dharma-a-dharma-upacaye dharma-a-dharmaādinā nirdiṣṭaḥ. sa hi taṃ bhedaṃ kathayann artha ādinā parama-aṇor bhedam āha, na tasya apy ekaḥ ādinā parasya vyabhicāra-siddhim ākāṅkṣeta, tasya ādinā pratipakṣa-sādhana-abhidhānena ca sva-pakṣa ādinā pratisamādadhīta na tad iṣṭa-pratibandha ādinā bahiḥ prativādinaḥ prāśnikānāṃ ca nyāyaādinā rūpa-ādi-gatiḥ, sā katham. sā api – ekaādinā rūpa-ādi-gatiḥ, sā katham. sā apy ekaādinā vyabhicārayati, tad viruddham uttaraṃ ādibhiḥ | rūpa-ādiḥ stry-ādi-bhedo ’kṣṇā na ādibhiḥ || teṣu satsv api tasya iti sambandhasya ādibhir api iti vaktavyam. tasmān na jyāyān ayaṃ ādibhir iti. dvitīyo ’pi prayogaḥ – na ādibhir indriyaṃ pratipattau kiñcid atiśayam ādibhir upadrotavyaḥ, yathā-uttara-pratipatti-

ādibhir SV_16901 VN_06601 VN_01819 V3_00607 VN_02919 SV_15424 V1_03111 HB_01812 VN_00813 VN_03014 VN_03013 VN_02913 SV_13827 HB_01814 VN_00801 V1_02115 SV_03909 HB_02204 SV_03930 HB_01112 SV_14103 HB_01113 NB_03131 HB_01303 HB_01109 SV_12415 VN_04504 SV_15422 V2_09512 SV_01302 VN_05507 NB_03131 V3_04713 NB_03131 V3_11508 NB_03097 SV_15421 NB_03125 NB_03125 SV_02511 V2_09908 SV_01630 NB_03131 VN_04413 VN_04415 PV_03226 NB_03125 NB_03126 V3_13303 SV_16628 V2_07006 PV_02168 V3_13302 NB_03069 V3_10610 PV_02010 PV_03047 PV_03004 PV_03292 PV_02095 PV_04122 PV_02110 PV_03383 PV_03201 PV_02180

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-vāda-anurāgān nūnaṃ vismṛtavān puruṣo rāga-duḥkha-moha-samanvito gṛhyate. tat sukhaa-jijñāsitasya viśeṣasya śāstra-āśraya-vyāja-antara-viraha-upagamād eva bhinna-deśa-virodho ’pi vyākhyātaḥ. hetoś ca dṛṣṭāntaupasthāpayati. tathā sādhye ’pi prāṇajñānasya sambhavati. na hi paṭu-mandatāpratipadyante, yathā taṇḍula-bījasattā-upagamo na yuktaḥ. tan na rūpatad guṇa-vyatiriktam, na upalabhyate ca rūpapratijñā-hetvor virodho bhavati, yathā rūpaguṇa-vyatiriktaṃ dravyam iti pratijñā, rūpaapi tulyam. tatra api indriya-yogya-deśatā-utpatteḥ. na hi taṇḍula-ādīnāṃ dahana-udakasvabhāva-bheda-upagamāt. yady anya eva rūpa-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bījaśabdena pratipādayanti iti. pratibhāsa-bhedaetena kaṭhina-ādīnāṃ tāmra-ādīnām agnyucyate. aneka-sambandhebhyaḥ kārya-dravya-a-saṅkarāt. yathā mṛt-piṇḍa-kulāla-sūtra-saṅkhyātebhyaḥ puruṣa-guṇebhyo vā manaskāraghaṭasya mṛt-piṇḍād a-mṛt-svabhāvebhyo vṛkṣadharma-śāstrāṇāṃ praṇetāra iti. gautama-viśeṣa-upayogān na eka-kāryaḥ, tathā cakṣur-jananam. bhinna-svabhāvebhyaś cakṣuratra, na mantro nāma anyad eva kiñcit satya-śabda-vad etad iti. yadi goṇī-śabdāt kakudavyāpya-vyāpaka-bhāva-cintāyām a-prāṇana idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇana idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇalabdham eva, gavi vihitam iva sāsnāpraṇetāra iti. gautama-ādibhyo rāganityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇagrāhya-vacanaḥ kaścid vivakṣitaḥ puruṣo rāgayathā – sa-ātmakaṃ jīvac-charīraṃ prāṇayathā sa-ātmakaṃ jīvac-charīraṃ prāṇana idaṃ nir-ātmakaṃ jīvac-charīraṃ prāṇa-puruṣa-vat. maraṇa-dharmā ayaṃ puruṣo rāgarathyā-puruṣa-vat. a-sarvajño ’yaṃ rāga-kāryā bījam, saṅkhyā-saṃyoga-kārya-dravya(69abcʼ) yathā vṛkṣaḥ śiṃśapām, śākhā(23abcʼ) yathā vṛkṣaḥ śiṃśapām. śākhā-udāharaṇam – ye grāhya-vacanā na te rāgaarthe goṇī iti prayujyamānaṃ padaṃ kakudago-śabdam eva pratipadyate, go-śabdāt kakuda| sampūrṇa-aṅgo na gṛhyeta sakṛn na api guṇa-sādhya-dharma-ādayaś ca, yathā rāga-anvayaś ca, yathā yo vaktā sa rāga-anvayaś ca, yathā – yo vaktā sa rāgaparijñānād ayaṃ jaiminir anyo vā svayaṃ rāgaiti na iha pratanyate. svayaṃ rāga|| bhūta-ātmatā-an-atikrānteḥ sarvo rāgasādhya-ādi-vikalāḥ. sandigdhāś ca – rāgaa-sarvajñaḥ kaścid vivakṣitaḥ puruṣo rāgaa-sarvajñaḥ kaścid vivakṣitaḥ puruṣo rāgasthitvā-pravṛtti-saṃsthāna-viśeṣa-arthakriyā|| pratyāsattir vinā jātyā yathā-iṣṭā cakṣur|| a-śaktaṃ sarvam iti ced bīja-āder aṅkura|| tathā anubhūta-smaraṇam antareṇa ghaṭa| an-artha-antara-hetutve ’py a-paryāyāḥ sita|| atra api loke dṛṣṭatvāt karpūra-rajata| ekasya api na vaikalye syān manda-śvasitasārūpyāt tat kim anyat syād dṛṣṭeś ca yamala| nīla-ādi-pravibhāgaś ca tulyaś citra-paṭa-ādīnāṃ yathā na asti kāraṇaṃ kaṇṭaka-

ādibhir upapluto ’nṛtam api brūyād iti na asya ādibhir eka-prakṛtir iti. sa evam uktavān ādibhiḥ prakṣepo ghoṣaṇaṃ ca para-vyāmohanaādibhir yoga-abhāvaḥ, tad-abhāvasya tad-bhāvasya ādibhir virodhaḥ pramāṇa-virodhaś ca pratijñāādibhir vyudasyamānaṃ syāt kevalam. nairātmye ādibhiḥ sva-bhedair bhedakam api indriya-ādyādibhya odana-aṅkura-ādi-janmani dahana-udakaādibhyo ’nyo ghaṭaḥ. evaṃ tāvan na buddhiādibhyo ’rtha-antaraṃ dravyam ity ukte ’pi ādibhyo ’rtha-antarasya anupalabdhiḥ tad guṇaādibhyo ’rtha-antarasya anupalabdher iti hetuḥ, ādibhyaḥ karaṇānām atiśayāt. ghaṭa-ādi-kārakaādibhyaḥ krameṇa svabhāva-atiśaya-an-utpattāv ādibhyo ghaṭa ity ekaḥ syāt, kiṃ syāt. astu, ādibhyas tat-prasavās tad-anyebhyo ’nya iti, ādibhyas tu tattva-cintakā na a-bhedam ādibhyo dravatva-ādi-svabhāva-antara-utpattiḥ ādibhyo nimitta-sambhavāt pratyaya-vṛttiḥ, tataś ādibhyo bhavato ghaṭasya mṛt-piṇḍād a-mṛtādibhyo bhavanti iti. na ca kāryatā nāma anyā ādibhyo bhinnaḥ svabhāvaḥ kulālāt tasya eva mṛdādibhyo rāga-ādimattvasya sādhana-dharmasya ādibhyo vijñāna-utpattāv unneyaḥ. tathā hi ādibhyaḥ sahakāribhya eka-kārya-utpattau na ādimatāṃ vacana-samayād iti. tāni ca kvacit ādimaty arthe pratītiḥ, śabda-anvākhyānaādimattva eva nairātmyaṃ dṛṣṭam. tad-abhāve ca na ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭaādimattva-prasaṅgād iti, nir-ātmakeṣu ghaṭa-ādiṣu ādimattvaṃ bāhuleye ’pi. tasmād apratibhā eva ādimattvasya sādhana-dharmasya vyāvṛttiḥ ādimattvāt, prayatnānantarīyakatvān nityaḥ, ādimattvād iti. atra vaidharmya-udāharaṇam – ye ādimattvād iti. na hi sa-ātmaka-an-ātmakābhyām ādimattvād iti. na hi sa-ātmaka-nir-ātmakābhyām ādimattvād iti vipakṣayor vyāpya-vyāpaka-bhāvaādimattvād rathyā-puruṣa-vat. a-sarvajño ’yaṃ ādimattvād rathyā-puruṣa-vad iti. tathā an-anvayo ādimatsu bhūta-ādiṣv abhāvāc ca. tan na tathā ādimad-viśeṣasya eva kasyacit tathā-prasiddheḥ. ādimad-viśeṣasya eva kasyacit tathā-prasiddheḥ, sa ādimantaḥ. tad yathā gautama-ādayo dharmaādimantam arthaṃ pratipādayati iti. na śabdaādimantam artham; tathā pratijñā-ādy-avayavaādimān || vivakṣā-paratantratvād viśeṣaṇaādimān ayaṃ vacanād rathyā-puruṣa-vat. maraṇaādimān, iṣṭa-puruṣa-vat. anityaḥ śabdaḥ ādimān iṣṭa-puruṣa-vat. anityaḥ śabdaḥ kṛtakatvād ādimān na arthaṃ vetti vedasya na anyataḥ | na ādimān na arthaṃ vetti vedasya na anyataḥ | na ādimān yadi | sarvaḥ samāna-rāgaḥ syād bhūtaādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. anādimān vā iti sādhye vaktṛtva-ādiko dharmaḥ ādimān vā, vacana-āder iti. sandigdho ’tra ādiṣu | iṣṭa-siddhir asiddhir vā dṛṣṭānte saṃśayo ādiṣu | jñāna-kāryeṣu jātir vā yayā anveti ādiṣu | dṛṣṭā śaktir matā sā cet saṃvṛtyā astu ādiṣu | na pratyayo ’nuyaṃs tac ca pratyakṣāt ādiṣu | saṅkhyā-ādi-yoginaḥ śabdās tatra apy ādiṣu | samayād vartamānasya kā asādhāraṇatā api ādiṣu || atha hetur yathā-bhāvaṃ jñāne ’pi syād ādiṣu || ādya-an-ubhaya-rūpatve hy eka-rūpe ādiṣu || tatra avayava-rūpaṃ cet kevalaṃ dṛśyate ādiṣu || tathā a-kāraṇam etat syād iti kecit

ādiṣu PV_03197 PV_02227 SV_07015 SV_01621 V1_03214 SV_07912 V3_04106 SV_01623 V3_04108 SV_07913 VN_01302 SV_11801 SV_03927 SV_09414 V3_07209 SV_05019 SV_13807 V1_02309 SV_01312 V2_09606 SV_11703 V3_04706 VN_01303 SV_05004 SV_02511 SV_13409 VN_05308 VN_00905 V2_08509 SV_10409 SV_12018 SV_12723 SV_12302 SV_11723 PV_02092 PV_02152 SV_05220 PV_02228 HB_03016 PV_03052 VN_01222 V3_08708 SV_07105 SV_01505 V2_09712 SV_16305 SV_01303 V3_03809 SV_14004 V2_06913 PV_03006 HB_01904 SV_03612 V2_06812 SV_08206 VN_00720 VN_00603 V3_08112 SV_08002 SV_15112 SV_07423 SV_16525 V3_00609 SV_14006 V3_04502

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| sakṛd graha-avabhāsaḥ kiṃ viyukteṣu tila| upabhoga-āśrayatvena gṛhīteṣv indriya| śaktis tad-deśa-jananaṃ kuṇḍa-āder badaravyāvṛttim āha. dadhy-ādikaṃ ca aparaḥ kṣīrasādhakatamatvāt. satsv api indriyapratyayasya ayogāt. katham idānīṃ pācakatad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīraiti. asty eva upalambho dadhy-ādīnāṃ kṣīraeṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīraapy arthena vācakaḥ | (157ab) pācaka-pāṭhakaātmano ’nvayād aikyam iti cet, sukhasādhana-apekṣaṇāt. tulyam indriyavṛttiḥ, tat-sambandhāt. saṅkhyā-kārya-dravyana tena siddhena kiñcit. nanv evam agnyna tena siddhena kiñcit. nanv evam agnya-vidyā-udbhavād viplavatve cakṣur-vijñāna-sāmyād eka-viṣayatvam apy ayuktam. ghaṭasambandhasya abhivyakti-nimittatvāt. indriya-yojanā tathā sapakṣe sann asann ity-evam-yojanā – tathā sapakṣe sann asann ity-evamutpattir vyaktir iṣyate ||234|| ghaṭa-sāmarthya-vighātāt. tathā hi na prameyatvaayaṃ prasaṅgaś caitanyeṣu ca. na ca ghaṭavikalpa-vāsanāyā hetutvān nimittam. marīcikāsaṅkhyā-saṃyoga-kārya-dravya-ādimatsu bhūtaca a-pratipatteḥ, tad-vyatirekī hasta-sañjñāca jijñāsitam artha-mātram uktvā pratijñā-pratyayaṃ svabhāva-bheda-utpattes tantvsakṛd apy abhāvāt. nanv araṇi-nirmathanabhavet. sa darśana-pratibandhiṣu vyavadhānaevaṃ pauruṣeyo ’nyo ’pi. kumāra-sambhava-samāropitaḥ syāt. siṃhatā-ādi-van māṇavakaity api pūrva-vad vyabhicāri. bhārataatīndriyatvād a-pratibhāse ’pi indriyajñāne vikalpena vastu-bheda-anusāriṇā | guṇavardhamāne ca kārya-hānir na yujyate || tāpaitarathā ca bhāvāt. na eṣa doṣaḥ. yathā nīlatat kutaḥ | pratyakṣam eva sarvasya keśa-mada-mūrchā-vyavadhāna-parāṅmukhya-avasthā| na ukta-uttaratvād dṛṣṭatvād atīta-svabhāva-bhedāt. evaṃ hy asya api sukhabhūtala-ādīnām apy ādhāra-bhāvo badara-udakaayaṃ kuṇḍa-ādīnām apy ādhāra-bhāvo badarapratiṣedham āha. tatra ca tūla-upala-pallavapratiṣedham āha. tatra ca tūla-upala-pallavaādi-bahulānāṃ vratānāṃ ḍākinī-bhaginī-tantra-ādimattva-prasaṅgād iti, nir-ātmakeṣu ghaṭaapi bādhanāt. atra api loke karpūra-rajataaparāpara-svabhāva-parāvṛttiṣv eva dīpaiva matta-kāla-atiśaya-varṣa-upasarga| ghaṭa-utkṣepaṇa-sāmānya-saṅkhyā-jananam. a-kṣepa-kāriṣu punar indriyatathā-kṛta-vyavasthāḥ śabdā dharma-dharmyāgamebhyo na tatra pratītir ākāśād iva ghaṭa-śabdayor anvayinor vṛttiḥ. yathā pācakaapi tv a-bhinnānāṃ rūpa-ādīnāṃ ghaṭa-kambalaasatsv api kathañcid atīta-anāgata-vyavacchedena, asya vākyasya śabda-pradeśaartha-antare pratyaya-hetur gotvam iva karka-prāyam. yā apy etā nitya-abhimateṣv ākāśasa tasya vyañjakaḥ. vijñāna-hetutvaṃ gotvaso ’numanyate. tan na, atīndriyeṣv a-dṛṣṭaayam eva ca ācāryair avayavi-pratiṣedhasādharmya-vipralambhād bhrāntyā dīpa-vipakṣayoḥ sad-asattvaṃ ca yathāyogaṃ hetv-

ādiṣu || pratyuktaṃ lāghavaṃ ca atra teṣv eva ādiṣu || svatva-dhīḥ kena vāryeta vairāgyaṃ tatra ādiṣu ||144|| prakṛtyā eva guruṇo dravyasya aādiṣv a-parārtheṣu saṅghātatva-a-darśanād ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya ādiṣv a-bhinnena vinā apy arthena vācakaḥ | (157ab ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na asti ādiṣv anumānam, a-śaktād an-utpatteḥ. atha kā ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ ādiṣv anyonyam an-anvayiṣv api śabda-pratyayaādiṣv apy ayaṃ prasaṅgaś caitanyeṣu ca. na ca ādiṣv api iti cet. na, teṣām anyathā-anumānāt. ādiṣv api prasaṅgaḥ. a-sāmānya-ātmakatvān na iti ādiṣv api prasaṅgaḥ. tatra api na agni-sattāādiṣv api prasaṅgaḥ. tatra api hi na agniādiṣv api prasaṅgaḥ. na, tasyā vikalpaādiṣv api prasaṅgāt. tatra dṛṣṭa-virodhād aādiṣv api prasaṅgāt sārūpyam eva tad-vedanaādiṣv api yathāyogam udāhāryam ity-evam-ādikā. sā ādiṣv api yathāyogam udāhāryam iti, sā api na ādiṣv api yukti-jñair a-viśeṣe ’-vikāriṇām | ādiṣv api viparyaya-prāptir asti, cākṣuṣatve vā ko ādiṣv api sarva-ātmanā anvayo ’-vaiśvarūpya-sahaādiṣv api hi jala-ādi-bhrāntes tāv eva a-bhinnaādiṣv abhāvāc ca. tan na tathā sāmānya-buddhau ādiṣv artha-pratipatti-hetuḥ samasta-rūpaḥ karmaādiṣv artha-viśeṣa-paramparayā aparān arthān ādiṣv arthakriyā-bhedaḥ. etena buddhi-vyapadeśaādiṣv asaty apy agnau bhāvād a-kāryam. na, ādiṣv asatsu upalabhya eva. anupalabdhas tv asann ādiṣv ātmānam anyaṃ vā praṇetāram upadiśanto yad ādiṣv iti pauruṣeya eva. atha mā bhūd eṣa doṣa ādiṣv idānīntanānām a-śaktāv api kasyacic chaktiādiṣv iva a-doṣa iti cet. na, tato ’-pratipattiādiṣv iva kalpya-arthe naṣṭa-a-jāteṣu vā yathā || ādiṣv iva rāga-āder vikāro ’pi sukha-ādi-jaḥ | ādiṣv eka-apāye ’pi cakṣur-vijñānaṃ bhavati iti. ādiṣu kalevarāt || cyuteṣu sa-ghṛṇā buddhir ādiṣu kiṃ na abhāva-pratipattir iti vicāritaṃ ādiṣu ca anyathā || bhāva-dharmatva-hāniś ced ādiṣu caitanyeṣu ca bheda-avagamaḥ samartho ādiṣu janana-śaktir eva. tasmād eteṣu tad-ātmanā ādiṣu janana-śaktir eva na sambhavati sā apy atra ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. asya ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid ādiṣu darśanāt, taiś ca siddhi-viśeṣāt. na ca ādiṣu dṛṣṭa-a-dṛṣṭeṣu prāṇa-ādy-a-darśanāt. tanādiṣu dṛṣṭatvān na asādhāraṇatā syāt. na ca ādiṣu dṛṣṭam iti viruddham eva. na, a-bhinnaādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime darśanam a ādiṣu dhiyo gatāḥ || keśa-ādayo na sāmānyam anādiṣu na parasparato viśeṣa-utpattiḥ. tatra ādiṣu na punar vyatireka-vastu-bhedād iti kuta ādiṣu. na vai śabda-svabhāvo niyato ’rtheṣu, ādiṣu. nanu tad eva idaṃ cintyate kathaṃ teṣv api ādiṣu nānā-arthakriyā-śabda-virodhāt ta eka-rūpāḥ ādiṣu nānā-eka-arthakriyā-kāriṣu vā artheṣu tadādiṣu nitya-an-agni-vyavacchedena vyatireka-gatau ādiṣu. pācaka-karmasu ca karma-jātir na ca tāni ādiṣu pratipattayas tā api na tat-svabhāvaādiṣu pradīpa-āder apy asti. tejaḥ-saṃskāraādiṣu pramāṇa-antara-a-vṛtteḥ. tad-a-sambhavād ādiṣu bahu-mukhair upanyāsair ekatva-aneka-vṛttyor ādiṣu bhāvāt. a-bhinna-janmā iti kena ādiṣu yathāsvaṃ pratipatti-sādhanair niścitaṃ

ādiṣu V3_05509 PV_04203 SV_15017 VN_01213 SV_15202 SV_14313 SV_13820 SV_15128 V1_03106 PV_03268 VN_02211 PV_03255 PV_03470 V3_12901 SV_12016 SV_11710 PV_02017 PV_03225 SV_01310 SV_12327 V3_07708 SV_05411 V3_09405 HB_02204 V1_02012 PV_03249 NB_02045 V1_02213 PV_03230 VN_04907 V3_10901 V3_11610 SV_07104 V3_08708 HB_03815 V3_11912 VN_04213 SV_09910 PV_02087 SV_11707 VN_02016 SV_10901 V1_02107 V1_02011 V3_12205 V3_11612 PV_02074 V1_01013 V3_12209 VN_06701 SV_14319 NB_02045 SV_13513 VN_00716 V3_10903 SV_00903 SV_13011 V3_05009 SV_14720 SV_15026 V2_07703 SV_09811 V2_08813 SV_01623 V3_04108

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ity arthaṃ tat-prabhedanam ||37|| saṃyogyasyād ity arthaṃ tat-prabhedanam || saṃyogytad-rahitānām api pradīpa-ādīnāṃ nīla-utpalabheda etad-virahaś ca a-bhedo yathā sukhaeva iti. na hy agnir himasya bheṣajam itya-pracyuteṣu vā asya abhighāta-sāmarthyanityatvād upalambha iti cet. ka idānīṃ ghaṭabāhya-artha-śūnyā bhrāntaya eva ākāśaātma-bhūtaś ca asya indriya-artha-sannikarṣatad-ābhatā || kaścid bahiḥ-sthitān eva sukha-pralāpa-ārambha-ātma-utkarṣa-para-paṃsanasukha-ādayaḥ | muktvā taṃ pratipadyeta sukhabuddher vyabhicāry-anya-jaś ca saḥ | rūpaākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭahi smaranti saugatā mantrāṇāṃ kartṝn aṣṭakasāmarthyāc ca jñāna-utpatter nityaṃ ghaṭatu sarvaṃ sarvasya sidhyati || etena kāpilasaha | na hi go-pratyayo dṛṣṭaḥ sāsnātan-nivṛttau kvacin nivṛttāv api prāṇaca sad apy an-upayogam apauruṣeyam. bauddhavyabhicāraḥ. tat-pakṣa-sapakṣa-anyataratvaan-upakārakasya a-viṣayatve ’tīta-anāgata-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukhaanyathā-bhāvaḥ. etena kaṭhina-ādīnāṃ tāmrayasmād a-śakya-samayo hy ātmā sukhaca ucyate || a-śakya-samayo hy ātmā sukhasvabhāva-viruddha-ādīnām upalabdhyā kāraṇa-ādayo na api cetanāḥ. tad-ātmanāṃ śabdaapy eṣāṃ bhavet sambandhi-saṅkaraḥ || śabdaapy avayavena nyūnam. yasmin vākye pratijñāprayogāṇāṃ sandeha-hetutvam unneyam. rāgaātmano vṛtti-vyatireka-asiddhes tatra prāṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍavyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala’tiprasaṅgāt. evaṃ hi prameya-puruṣapūrvakam a-viguṇaṃ vijñānam. indriyaiti kapola-vādita-kakṣa-ghaṭṭitakam ity-evamsvabhāva-apekṣatvān na vinaśvarāḥ. śāli-bījaaindriyatvam ato ’n-aṇuḥ | etena āvaraṇajanana-yogya-kṣaṇa-antara-utpattir eva ghaṭaphala-ādi-pratisaraṇa-daṇḍa-prayogaan-anumeyānāṃ tathābhāvo yathā ātma||21|| a-śakya-samayatvān na sukhaātma-saṃvedanasya pratyakṣatvāt. na hi sukhasapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇaasiddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-nirhrāsa-atiśayau vinā || idaṃ dīpa-prabhājāty-ādi-sambandha-atīta-śabda-vyavahāraca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇatat-svabhāvatā-a-bheda-upalabdher iti sukhavinaṣṭavyam. tasmin vinaṣṭe punaḥ kāṣṭhaanupalabdhau yeṣāṃ svabhāva-viruddha-viparyayaḥ kartum. yathā bīja-aṅkura-pattraca niyogasya uktam eva. api ca yadi na rūpana asti ity a-niścito vyatirekaḥ. na hi rāgavacanād rāgitā-ādi-vat ||12|| na hi rāganirloṭhita-prāyam etat. kuḍya-ādayo ghaṭakasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭanaśyati. prakāśa-āyatta-pratītīnām iva nīla’py ubhayaṃ syād iti. bhavatu vahny-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭakṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravālabhavitavyam iti. asty eva upalambho dadhyiti nyāyya eṣaḥ. asty eva upalambho dadhy-

ādīnāṃ ādiṣu yeṣv asti pratibandho na tādṛśaḥ | na te ādiṣu yeṣv asti pratibandho na tādṛśam | na te ādiṣu vitatha-jñāna-jananāt. tad ime śabdāḥ ādiṣu śakty-avasthayoś ca eka-ātmani. anyathā ādiṣu śīta-pratighāta-sāmarthyaṃ loka-prasiddham ādiṣu satā vā tena anyena kiṃ vināśitam. yadi ca ādiṣu samāśvāsaḥ. teṣāṃ tathā an-iṣṭer iti cet. ādiṣu sarvasya sambhavanti iti. tasmān na aādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a ādīn a-pracetanān | grāhyān āha na tasya api ādīn asad-vyavahārān upadiśanti. na ca paraādīn eva sā katham || a-vicchinnā na bhāseta tatādīn pañca viṣayān indriyāṇy upalambhanam || ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi ādīn. hiraṇya-garbhaṃ ca kāṇādāḥ. teṣāṃ sa mithyā ādīnām a-grahaṇa-āpatter an-āloka-apekṣa-grahaṇaādīnām a-caitanya-ādi cintitam | anitya-ādeś ca ādīnām a-darśane || guṇa-pradhāna-adhigamaḥ saha ādīnām a-pratibandhāt. sarvatra nivṛtty-asiddher ādīnām a-mantratve tad-anyatra api koṣa-pānaṃ ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py aādīnām a-viṣayatvam asatām upakāra-a-sāmarthyād ādīnām a-sandigdho bhedo bhavati. kasyacid ādīnām agny-ādibhyo dravatva-ādi-svabhāva-antaraādīnām an-anya-bhāk | (21ab) na an-uditaḥ ādīnām an-anya-bhāk | teṣām ataḥ svasaṃvittir na ādīnām anupalabdhyā ca pratiṣedha uktas teṣām ādīnām anubhavāt tad-anubhava-khyātir ity aparaḥ. ādīnām anekatvāt siddho ’neka-grahaḥ sakṛt | ādīnām anyatamo ’vayavo na bhavati, tad vākyaṃ ādīnām apy artha-antaratvād a-gatir vacanād ādīnām api. artha-antarād a-kārya-bhūtād asiddheś ādīnām apy ādhāra-bhāvo badara-ādiṣu jananaādīnām apy ādhāra-bhāvo badara-udaka-ādiṣu janana ādīnām api tal-lakṣaṇatvaṃ syāt, na hi teṣv apy ādīnām api pūrvaḥ pūrvaḥ sabhāga-avasthā-bheda ādīnām api vācyatvāt. parṣat-prativādibhyāṃ trirādīnām api sa svabhāvaḥ sva-hetor iti yo na tadādīnām abhāvaś ca nirākṛtaḥ || kathaṃ vā sūtaādīnām abhivyaktiḥ. anyathā anapekṣya tadādīnām ayuktatvāt. bhavaty eva nāṭaka-ādi-ghoṣaṇe ādīnām. āgama-apekṣa-anumāne ’pi yathā rāga-ādiādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sā ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmād ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api. ādīnām ātmanaś ca sidhyati, tasya upalambhaādīnām āśritānāṃ na vidyate | syāt tato ’pi ādīnām indriya-jñāna-a-viṣayatvāt. tasmān na ādīnām ukta-lakṣaṇasya virodhasya asiddheḥ ādīnām utpatti-vināśa-abhyupagama-abhāvāt sarvasya ādīnām unmajjanaṃ syāt. hantṛ-ghāte caitra-aādīnām upalabdhyā kāraṇa-ādīnām anupalabdhyā ca ādīnām ṛtu-saṃvatsara-ādīnāṃ ca. kiṃ punar aādīnām ekena śabdena sambandhaḥ, katham ekena ādīnām eva kāryaṃ spanda-vacana-ādayaḥ, vaktuādīnām eva kāryaṃ spandana-vacana-ādayaḥ, vaktuādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā, ādīnām. kā vā tasya pratyāsattiḥ. tatra yat ādīnāṃ kṛtakatvād yathā-pratyayam anyatra ādīnāṃ keṣāñcin nityatā api syāt. yady api ādīnāṃ keṣāñcin nityatā api syāt. yena bāhulye ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ.

ādīnāṃ PV_02088 PV_02068 VN_00720 SV_13514 SV_10823 SV_16118 PV_03261 PV_03252 V1_02202 V3_12303 SV_14405 SV_08107 HB_02204 SV_01612 HB_01814 V2_09512 VN_06515 SV_10823 SV_15423 PV_03259 PV_03236 SV_15016 SV_01304 V2_09601 V3_12301 V3_10101 SV_08822 V3_03107 V3_09407 SV_09113 VN_00726 SV_16118 V3_08506 SV_12320 PV_02180 VN_04408 SV_01609 NB_03078 SV_03701 V1_02210 PV_02050 PV_03216 PV_02015 V3_09610 V3_06109 PV_03260 SV_13823 SV_13824 V3_09210 PV_04214 SV_16514 PV_04158 PV_02077 PV_02038 SV_13522 V1_02008 V1_02009 SV_05303 SV_00821 V3_08401 VN_02008 SV_11119 VN_02316 SV_14310 PV_03202

ādīni

327

upala-ādi vā | dṛśyaṃ pṛthag a-śaktānām akṣaāśrayo ’yuktam anyathā || syād ādhāro jalaśabdaṃ na icchāmaḥ, api tv a-bhinnānāṃ rūpabīja-aṅkura-pattra-ādīnām ṛtu-saṃvatsarasukha-ādīnāṃ dravya-karma-sāmānya-saṃyogahimavad-vindhya-malaya-ādīnāṃ bīja-aṅkuraśakte dhīr bāhya-darśanī | artha-grahe sukhayathāsvam api cetasi | dṛṣṭaṃ janma sukhayathāsvaṃ viṣaya-upanibandhanānāṃ sukhaastu nāma nir-ātmakebhyo vyatirekaḥ prāṇaprāg eva asti iti kim atra sāmarthyaṃ vahny9|| na hi śaktir nāma kiñcid anyad eva pācakaiti na tasya anyathā-bhāvaḥ. etena kaṭhinaātmanas tat-kārya-asiddheḥ. indriyadravye viśeṣa-an-utpatteḥ. na hi taṇḍulaādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭaanvaya-darśanāt. mṛd-anvayānāṃ śarāvayathā śabda-ādi-rūpa-sanniveśināṃ sukhaca na asti iti svayaṃ na bhavad api prāṇaeva saha-grahe | kiṃ sāmarthyaṃ sukha-vikalpayoḥ | darśanāt pratyabhijñānaṃ gavajñāna-vibhramaḥ. tad-rahitānām api pradīpaadṛśya-anupalambhād abhāva-asiddhau ghaṭaadṛśya-anupalambhād abhāva-asiddhau ghaṭaātma-pratiniyame hi tat-kārya-ātmatayā prāṇasādhya-dharma eva ity asiddhaḥ. nanu pakṣa-viśeṣatā | bheda-sāmānyayor yadvad ghaṭapāpa-an-abhyupagamāt. sā vyavasthā snāna-bhede ’py a-bheda iti cet, nanv etat sukhapratiṣedhaḥ katham. yasmān na tatra api deśaenām upekṣate. an-iṣṭaṃ ca idaṃ rūpakramāṇāṃ deśa-kālayor himavad-vindhya-malayarūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpaapi mantra-karaṇāt, a-vaidikānāṃ ca bauddhavā a-hetor anya-anapekṣaṇāt | taikṣṇya-viparyāsa-vacanam a-prāpta-kālam. pratijñāna vā kasyacit. kiṃ ca, ātma-mṛc-cetanā-vidher anupalabdhāv apy abhāva-gatiḥ. rāgakutas teṣām samāhāraḥ. prāsāda-puruṣautpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukhakadācic citta-santateḥ | vahny-ādi-vad ghaṭa|| vyāpāra-upādhikaṃ sarvaṃ skandha-darśanāt | na yuktaṃ sādhanaṃ gotvāc vāg-darśanāt | na yuktaṃ sādhanaṃ gotvād vāgsatsu upalambha-kāraṇeṣv iti teṣām indriyadhīr yat tad udbhavā || vinā arthena sukhauktam. pratiṣiddhe ca vyāpi-nityatve. ghaṭaprakāśo hy eṣāṃ vyañjakaḥ siddhaḥ. kulālabuddhi-pūrvakatva-ādi-sādhanā buddhi-bhuvanayadi tattvaṃ pratīyate | prameyatvād ghaṭaatha kutaścid atiśayād buddhi-indriyapṛthak saha ca tolite | krameṇa māṣakahy antar-artha-viśeṣa-jā || śārdūla-śoṇitatataḥ || tat sva-jāty-anapekṣāṇām akṣapaṅktau. kāla-kṛtā vā yathā bīja-aṅkura-viśeṣa-utpatter manaḥ pratyeti. sukhasukha-ādīnāṃ sva-vedanam (19d) sukhana evaṃ vyakteḥ kathañcana | (105ab) nīla-pūrvakatvāt sarva-doṣa-utpatteḥ. dehaantareṇa doṣāṇām an-utpatteḥ. dehapuruṣa-atiśaya-pūrvakāni tanu-karaṇa-bhuvanaprasūte. tau ca tat-snehaṃ sa ca dveṣasarvāṇi sādharmya-vaidharmya-samahi darśanaṃ bibadhnīyān na abhighāta-rūpaṃ cet kevalaṃ dṛśyate tathā | nīla-

ādīnāṃ gatiḥ katham || saṃyogāc cet samāno ’tra ādīnāṃ gamana-pratibandhataḥ | a-gatīnāṃ kim ādīnāṃ ghaṭa-kambala-ādiṣu nānā-arthakriyā-śabdaādīnāṃ ca. kiṃ punar a-calita-avasthā-svabhāvānām ādīnāṃ ca. tathā an-āgama-apekṣa-anumāna-viṣayaādīnāṃ ca sva-icchayā krama-racanā śakyate kartum. ādīnāṃ taj-jānāṃ syād a-vedanam || dhiyor yugapad ādīnāṃ tat-tulyaṃ manasām api || asatsu satsu ca ādīnāṃ tat-sannidhāna-abhāve ’bhāvāt. na apy anādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā ādīnām. tasmāt tad-an-upakārāt tena na apekṣyante ādīnām. tasyā eva pāka-ādy-arthakriyā-upayogena ādīnāṃ tāmra-ādīnām agny-ādibhyo dravatva-ādiādīnāṃ tu vijñāna-kāryasya kādācitkatvāt saādīnāṃ dahana-udaka-ādibhyaḥ krameṇa svabhāvaādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-abhāvena ādīnāṃ dṛṣṭam eka-prakṛtikatvam, tathā ca ayaṃ ādīnāṃ dravya-karma-sāmānya-saṃyoga-ādīnāṃ ca. ādīnāṃ na ātmani siddhim upasthāpayati. tathā ādīnāṃ na iṣṭā dhīr yat tad udbhavā || vinā ādīnāṃ nivāritam || anvayāc ca anumānaṃ yad ādīnāṃ nīla-utpala-ādiṣu vitatha-jñāna-jananāt. ādīnāṃ nairātmya-asiddheḥ prāṇa-āder a-nivṛttiḥ. ādīnāṃ nairātmya-asiddheḥ prāṇa-āder a-nivṛttiḥ. ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe ādīnāṃ parasparam ||178|| vyatireke ca bhedaādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-aādīnāṃ puruṣāṇāṃ ca tulyam. bhede kramaādīnāṃ pratiṣedho na apy arthasya. sambandho ādīnāṃ pratisamudāyaṃ svabhāva-bheda-upagamāt. ādīnāṃ bīja-aṅkura-ādīnāṃ ca sva-icchayā kramaādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī ādīnāṃ mantra-kalpānāṃ darśanāt, teṣāṃ ca puruṣaādīnāṃ yathā na asti kāraṇaṃ kaṇṭaka-ādiṣu || ādīnāṃ yathā-lakṣaṇam artha-vaśāt kramaḥ, tatra ādīnāṃ yo ’bhāvasya a-prasādhakaḥ | sa eva ādīnāṃ vacana-ādeś ca kārya-kāraṇa-bhāva-asiddheḥ. ādīnāṃ vijātīyānām an-ārambhāt kutas tat-samudāyo ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādi-bhedaādīnāṃ vinivṛttir na tāvatā || a-nivṛttiādīnāṃ viśeṣataḥ | lakṣaṇaṃ sa ca tattvaṃ na tena ādīnāṃ viṣāṇi-vat || vivakṣā-paratantratvān na ādīnāṃ viṣāṇi-vat ||73|| vivakṣā-paratantratvān ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ ādīnāṃ vedane cakṣur-ādibhiḥ | rūpa-ādiḥ stry-ādi ādīnāṃ vyañjaka-antara-sambhavād a-doṣaḥ. prakāśo ādīnāṃ vyañjakatve tādṛśā eva syuḥ, atiśerate ca. ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ ādīnāṃ sa-ātmatvaṃ kiṃ na mīyate || an-iṣṭaṃ cet ādīnāṃ sa eva vetti na aparaḥ. tasya kuto ’yam ādīnāṃ saṅkhyā-sāmyaṃ na yujyate || sarṣapād ā ādīnāṃ santāna-atiśaye kvacit | moha-ādayaḥ ādīnāṃ samudbhave | pariṇāmo yathā ekasya syāt ādīnām. sā dvividhā api varṇeṣu na sambhavati, ādīnāṃ sva-vedanam (19d) sukha-ādīnāṃ ādīnāṃ svasaṃvedanam api pratyakṣam. sukha-ādiādīnāṃ hi cakṣur-vijñāne pratyekam api sāmarthyaṃ ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti ādīni iti pratijñāya tanu-karaṇa-bhuvana-vyākhyāādīni iti sat-kāya-darśana-jāḥ sarva-doṣāḥ. tad ādīni jāty-uttarāṇi ity-evam-āder doṣasya ādīni dravya-sāmarthyāni. sarva-pratibandhe ca ādīni nirasya anyac citraṃ citraṃ yad īkṣase ||

ādīni SV_17418 V3_13610 VN_04014 VN_02223 HB_03509 SV_16928 HB_01803 SV_00714 V3_08406 PV_04261 SV_01305 V2_09601 PV_02028 VN_04308 NB_03132 PV_02037 SV_16604 PV_02124 PV_03004 VN_05813 VN_02719 PV_04162 SV_10903 VN_03005 V1_04205 PV_03431 PV_02075 PV_03140 V1_02705 SV_07423 VN_01907 PV_02091 PV_02244 VN_01811 PV_02259 PV_03154 PV_03239 VN_03804 SV_15029 SV_05704 SV_16310 NB_03101 PV_02066 NB_03132 V3_10701 V3_12911 PV_02124 SV_07320 PV_02171 V3_06106 HB_02206 VN_00820 HB_02904 V3_11109 VN_01101 SV_16401 PV_02075 PV_02013 V3_09606 SV_05621 SV_01520 V2_09809 PV_02222 SP_00015 PV_03101

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ayuktam, a-pratyakṣāny eva hi sāmānyaiti pratijñā-artha-eka-deśa iti, na hy evam-ākhyāta-upasarga-nipātā iti prastutya nāmaiti cet, na, nakha-capeṭa-śastra-prahārabibheti na bādhāyāḥ, yena bādhām anapsarā urvaśī nāma iti loka-vādaḥ. tam anparam apekṣamāṇaṃ katham upekṣeta. param ansā katham. sā apy eka-sāmagry-adhīnasya rūpakatham. sā api – eka-sāmagry-adhīnasya rūpana tu || tatra apy adṛśyāt puruṣāt prāṇaghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇaghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇaguṇaḥ | saṃhatau hetutā teṣāṃ na īśvarakiṃ na prativādī nigṛhyate. jāḍyāt parṣad-āgrahaḥ, yathā ṛṣabha-āder iti. ṛṣabhayena na sandhimat || na sa kaścit pṛthivyapekṣya eva sādhakāś cet. an-āgamād dhūma’nyaḥ syād viśeṣa-kṛt || kāṣṭha-pārada-hema-lakṣaṇe || a-śaktaṃ sarvam iti ced bījaprabhedeṣu guṇa-atiśayam antareṇa vacanapratijñā-antaraṃ bhavati, kiṃ tarhi hetv-vat sarva-tad-guṇa-an-upalakṣaṇāt || māṣakaabhyupagamya tat-prahāṇāya snāna-agni-hotraiti, tasya sva-siddhasya gotva-antare yuktam. an-artha-antaratve tu nīla-bhūta-tad-rūpa-saṃvid āropa-viplavāt | nīlasukha-duḥkha-jā || tayoś ca dhātu-sāmyaca etad dvayor api || śīghra-vṛtter alātatad-upādāna-kāraṇa-apekṣiṇaś ca śīta-sparśavijñāna-hetutvaṃ gotva-ādiṣu pradīpanairātmya-vādinas tu tat-sādhane nṛtya-gītyiti vā katham || saṅkhyā-saṃyoga-karma-dṛk || sa ca indriya-ādau na tv evaṃ bāla-ādi-vikalasya an-anvaya-a-pradarśita-anvayapuṃsām a-janmane || taila-abhyaṅga-agni-dāhaasti bhedini | sarvatra vyapadeśo hi daṇḍya-pramāṇatā | a-dṛṣṭa-grahaṇe ’ndhana pṛthag vācyāni syuḥ. artha-antara-gamanakārya-janana-svabhāva-sthitau ca eṣāṃ samayapratyavamarśa-hetor a-bheda-avabhāsino jñānadharma-phalam iṣṭam a-dharma-ātmano vrataan-ātmakatvena vā prasiddhe prāṇa’sāv iti kiṃ sthiti-hetunā | yathā jalana tasya parigraha-āgrahaḥ, yathā ṛṣabhavivakṣitaḥ puruṣo rāga-ādimān vā, vacanatad-antarāla-vyāpti-nāntarīyakaḥ, ātapaviśeṣa-kṛt || kāṣṭha-pārada-hema-āder agnytarhi tad-grāhiṇa indriyasya. so ’py añjanakvacit | tāratamyaṃ pṛthivy-ādau prāṇitāabhāva-pratītiḥ, tatra indriya-sādguṇyasva-rasa-nirodhitvād vināśe saty agnyjvālā-antara-utpādanāni, anekasya api cakṣur-ādi-dharmi-sambandhād iti. na, pradeśa’-cetaneṣu sambhavati. caitanya-karaṇa-guṇaa-dūra-sthānas tasya eva tad-avasthā-indriyaa-sāmarthyāt, tatra api tad-ākāra-dhyānacitte ’n-upakāriṇi | rāga-ādi-vṛddhiḥ puṣṭykumbha-kāreṇa mṛd-vikārasya kasyacit | ghaṭakumbha-kāreṇa mṛd-vikārasya kasyacit | ghaṭasa tv eṣām a-bhinno bheda ity ucyate, jñāna-sambhavad-viśeṣa-hetavaḥ puruṣā yena vacana-viśeṣa-hetavaḥ puruṣāḥ, yena vacanaśakyaṃ tasya varjanam | prahāṇir icchā-dveṣaanuvarṇyate | saṅketa-viṣaya-ākhyā sā sāsnāvā adṛśye dṛśyatayā mate || anumānād anitya-

ādīni pratyakṣāni, janma-sthiti-nivṛttīś ca ādīni yathokta-lakṣaṇāsu jātiṣv antar-bhavanti. ādīni vyācaṣṭe, idam artha-antaraṃ nāma ādīpana-ādibhir api iti vaktavyam. tasmān na ādṛtya anupalabdhau prayoktavya iṣṭaḥ. sa tarhi ādṛtya anyām eva artha-kalpanām ayaṃ kurvāṇaḥ ādṛtya etat prasahya kuryāt. evaṃ hy anena āde rasato gatiḥ | hetu-dharma-anumānena dhūmaāde rasato gatiḥ | hetu-dharma-anumānena dhūmaāder a-nivartanāt | sandeha-hetutā-ākhyātyā dṛśya āder a-nivṛttiḥ. abhyupagamāt siddham iti cet. āder a-nivṛttiḥ. abhyupagamāt siddham iti cet, āder a-bhedataḥ || prāmāṇyaṃ ca parokṣa-arthaāder a-vijñāta-pratipādana-a-sāmarthya iti vijetā āder a-vīta-rāgatva-parigraha-āgraha-yogayoḥ āder aṃśo yatra na jantavaḥ | saṃsveda-ja-ādyā āder agny-ādi-pratyayo na syāt. na vai pravṛtta āder agny-āder iva cetasi | abhyāsa-jāḥ āder aṅkura-ādiṣu | dṛṣṭā śaktir matā sā cet āder atiprasaṅgād vyarthaḥ prapañca iti. āder an-anyatamaḥ. sādhya-sādhanāya upādānāt āder an-ādhikyam a-natiḥ sa-upalakṣaṇam | āder an-upadeśaḥ. sa iyaṃ śakya-pariccheda-a-śeṣa āder anityatva-virodhād viruddhaḥ. ubhaya-pakṣaāder anubhavāt tad-ātma-bhūtaḥ prakāśate tathā āder anubhūta-ākhyā na anubhūteḥ para-ātmanaḥ || āder antar-arthasya sannidheḥ | etena sannipātaāder anvaya-pratighātinī | cakra-bhrāntiṃ dṛśā āder apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ āder apy asti. tejaḥ-saṃskāra-apekṣiṇaḥ cakṣuṣo āder api tatra prasaṅgāt. yathā pratijñāāder api tadvat svarūpataḥ | abhilāpāc ca bhedena āder api darśanāt | doṣavaty api sad-bhāvād āder api dṛṣṭānta-ābhāsasya a-sādhana-aṅgasya āder api mukti-prasaṅgataḥ | prāg guror lāghavāt āder api sāṃvṛtāt || vastu-prāsāda-mālā-ādiāder api syād artha-darśanam || kṣaṇikatvād āder api hetor a-sāmarthya eva sambhavāt. na hi āder apekṣaṇīyasya abhāvāt. tataḥ pratītir āder arthasya hetutvād vyaktayo ’pi saṃsṛṣṭaāder aśnute. na vai tasya eva tad iṣṭaṃ phalaṃ āder asiddheḥ. tasmāj jīvac-charīra-sambandhī āder ādhāra iti cet tulyam atra ca || pratikṣaṇaāder iti. ṛṣabha-āder a-vīta-rāgatva-parigrahaāder iti. sandigdho ’tra vyatirekaḥ, sarvajño āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ āder iva cetasi | abhyāsa-jāḥ pravartante svaāder iva vyakteḥ saṃskāro na indriyasya ca | āder iha api vā || auṣṇyasya tāratamye ’pi na anāder upalambha-pratyayasya eva abhāvāt. tan na āder upādānāc ca apara eva drava-svabhāva utpanna āder eka-vijñāna-kriyā-darśanāt. na brūmo āder eva tad-anya-bhāvatvāt. yatra eva hi pradeśa āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt āder eva puruṣasya kadācit pratyakṣo ’-pratyakṣaś āder eva prayogāt. tasmāt tad-adhiṣṭhānam eva tat ādeḥ kadācit sukha-duḥkha-jā || tayoś ca dhātuādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ || ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ ||71 ādeḥ kasyacid ekasya karaṇāt, a-tat-kāri-svabhāva ādeḥ kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam ādeḥ kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam āder guṇa-doṣa-anubandhinaḥ || tayor a-dṛṣṭer āder go-gatir yathā || bhāve bhāvini tad-bhāvo āder grahaṇe ’yaṃ kramo mataḥ | prāmāṇyam eva na

ādeś NB_03078 PV_04212 PV_02017 PV_02183 VN_02801 PV_02130 PV_03269 PV_03530 PV_04057 V3_02206 V1_04304 V3_11505 NB_03095 PV_03237 PV_02142 VN_02317 SV_01103 HB_02902 PV_02212 V3_04011 VN_04115 PV_02175 PV_02069 NB_03079 SV_14324 SV_05301 PV_02147 SV_17423 PV_02248 SV_07015 PV_03141 PV_03253 PV_02073 PV_03024 PV_03228 PV_03402 VN_06108 V3_08504 SV_00813 PV_02152 SV_02319 V2_08714 SV_16311 HB_01115 PV_03146 V1_02412 PV_02138 SV_13828 NB_03070 SV_01620 SV_02323 V2_08803 HB_02417 PV_03454 SV_07601 PV_03092 PV_02174 PV_02076 V3_11906 PV_03368 SV_16312 PV_04078 V1_03702 PV_03496 PV_03344

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apy abhāva-gatiḥ. rāga-ādīnāṃ vacanavyāvṛtter vyāpitā kutaḥ || prāṇa-ādīnām a-caitanya-ādi cintitam | anityanimittatā || nityānāṃ pratiṣedhena na īśvarasyān na sādhya-nirdeśaḥ. udāharaṇa-sādharmyapūrvaḥ parasya tu | kṛpā-vairāgya-bodha-grahaḥ || sukha-ādy-a-bhinna-rūpatvān nīla-saṃvittī cetaso grāhya-lakṣaṇam || rūpaeva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūmaeva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūmasaha-upalambha-vedanābhyāṃ bhāsamānasya nīlasarvajña-vīta-rāgayor viprakarṣād vacanasarvajña-vīta-rāgayor viprakarṣād vacanaabhidhāna-vikalpayoḥ | dṛśye gava-ādau jātya-paṭutā api vā | a-śeṣa-hānam abhyāsād uktyvaidharmya-sama-ādīni jāty-uttarāṇi ity-evamanaikāntikasya tat-pakṣasya ca śeṣavadsādhanād iti cet. syād etat pradeśa’pi na parasparam | moha-a-virodhān maitrytac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpattygṛhṇāti ity a-doṣa iti. na, artha-antarana niyāmakāḥ | sabhāga-hetu-virahād rāgasamavāyi ca kāraṇam | vyavasthitatvaṃ jāty-antarasya ca a-kāraṇasya nivṛttau na vacana-hetutvāt. na brūmo vināśa-hetor agni-daṇḍa-sāmarthyam. viṣama upanyāsaḥ. tathā hi nīla|| duḥkhaṃ saṃsāriṇaḥ skandhā rāga-āśrayeṇa ca anumānena bādhitam agni-hotravināśa-utpatti-buddhitaḥ || indriya| śaktis tad-deśa-jananaṃ kuṇḍana dṛśāṃ ghaṭanena sā || kecid indriya-jatvana janma-a-janma vā kvacit | dṛṣṭaṃ sukha-bhedena nirhrāsa-atiśayāv api | prajñāvyarthatā iti cet | sā eva eka-rūpāc chabdagṛhyate || svato vastv-antara-a-bhedād guṇanīla-lohita-bhāsvaram | sampaśyanti pradīpaetena adhikasya punaruktasya ca pratijñā-jā. etena pipīlikā-utsaraṇa-matsya-vikāraetena pipīlikā-utsaraṇa-matsya-vikāra-hānir na yujyate || tāpa-ādiṣv iva rāgasahakāriṇaḥ kārya-utpattir yathā cakṣū-rūpasahakāriṇaḥ kārya-utpattir yathā cakṣū-rūpana vai tasya eva tad iṣṭaṃ phalaṃ vratatasya eva mṛt-saṃsthāna-viśeṣa-ātmanaś cakrapratyeti na anyathā || yathā daṇḍini jātytathāvidhasya anyatra api sv-acchatvaprahīyate || padārtha-vṛtteḥ khadgaca karaṇeṣu dṛṣṭeḥ. tasya eva pradīpatato ’-sarvajña-viparyayād vaktṛtvaupalabhyamānam api icchann a-darśanād vacanaapi kiñcid vijātīyād bhavad dṛṣṭaṃ gomayaapi kiñcid vijātīyād bhavad dṛṣṭaṃ gomayaapi kiñcid bhavad dṛṣṭaṃ tad yathā gomayabhedaḥ samarthayoḥ || a-dṛṣṭa-eka-artha-yoga-āśrayād anyasya api vyaṅgya-vyañjaka-bhāvaniṣedhe yā na sā nyāya-anusāriṇī || uktybhūta-a-vibhāgataḥ || tat-tulyaṃ cen na rāgaantar-arthasya sannidheḥ | etena sannipātaity uktam. buddhy-ādayo ’pi hi prāṇaviṣaya-ākṛti || yathā eva āhāra-kālavipāko ’pi tu pūrvasya karmaṇaḥ. brahma-hatya-vivādataḥ || a-sādhyatām atha prāha siddha-buddhaya iti cet, na, tatra apy a-riṣṭakramād varṇān prapadyate || iti varṇeṣu rūpakalpanā na akṣa-dhīr yadi | an-iṣṭa-

ādeś ca kārya-kāraṇa-bhāva-asiddheḥ. arthaādeś ca kvacid dṛṣṭyā sattva-asattvaṃ pratīyate | ādeś ca caitanyaṃ maraṇāt tvag-apohataḥ || vastuādeś ca sambhavaḥ | a-sāmarthyād ato hetur bhavaādeś ca hetu-lakṣaṇasya a-sarvagatve bhāvāt ādeś citta-dharmasya pāṭave || kṛpā-ātmakatvam ādeś cet sakṛd-grahaḥ | bhinna-avabhāsinor ādeś cetasaś ca evam a-viśuddha-dhiyaṃ prati | āder jano ’nveti caitanya-dahana-ādikam || āder jano ’nveti caitanya-dahana-ādikam ||17|| ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. ādes tatra sattvam asattvaṃ vā sandigdham. ādes tatra sattvam asattvaṃ vā sandigdham. anayor ādes tad apy etena dūṣitam || darśanāny eva āder doṣa-saṅkṣayaḥ || na ity eke vyatireko ’sya āder doṣasya udbhāvanam a-doṣa-udbhāvanam. tasya ādeḥ. dvayor ity eka-siddha-pratiṣedhaḥ. āder dharmiṇo viśeṣaṇa-bhūto ’bhāvaḥ sādhyate na āder na atyantaṃ doṣa-nigrahaḥ || tan-mūlāś ca āder na sambhavati. na kaścid anityo ghaṭaḥ, āder nigrahasthānasya a-vacana-prasaṅgāt, evaṃ hi āder niyamo na vā || sarvadā sarva-buddhīnāṃ āder nirastam an-apāśrayāt || parato bhāva-nāśaś āder nivṛttiḥ. iti sandigdha-vyatireko āder nivṛttau bhāvena bhavitavyam iti. kiṃ tarhi āder netra-vijñāne pṛthak sāmarthya-darśanāt ||104 ādeḥ pāṭava-īkṣaṇāt | abhyāsān na yadṛcchāto ’ādeḥ pāpa-śodhana-sāmarthya-ādikam. tasya evaṃādeḥ pṛthag-bhūtam ātmānaṃ vetty ayaṃ janaḥ | āder badara-ādiṣu ||144|| prakṛtyā eva guruṇo āder bāla-dhī-vad a-kalpanām | āhur bāla-aāder buddher vā tat tato na anyataś ca te || āder bhavato deha-nirhrāsa-atiśayau vinā || idaṃ āder bhinna-ābhāsā matiḥ kutaḥ || na jātir āder bhedakasya ca | a-grahād eka-buddhiḥ syāt āder maṇḍalaṃ manda-cakṣuṣaḥ || tasya tad-bāhyaāder vacanasya ca nigrahasthānatvaṃ vyākhyātam, āder varṣa-ādy-anumānaṃ vyākhyātam. tatra api āder varṣa-ādy-anumānam uktam. tatra api bhūtaāder vikāro ’pi sukha-ādi-jaḥ | vaiṣamya-jena āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tatāder vijñānasya. na vai kiñcid ekaṃ janakaṃ tatāder vipāko ’pi tu pūrvasya karmaṇaḥ. brahma-haty āder vibhaktaḥ svabhāvo bhavati. tad evaṃ na āder vivekena a-nirūpaṇāt | tadvatā yojanā na āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣayaāder viśeṣo ’yaṃ mahā-muneḥ | upāya-abhyāsa eva āder viṣaya-antarasya ca kasyacid vyañjaka-antara āder vyāvṛttiḥ sandigdhā. vaktṛtva-sarvajñatvayor āder vyāvṛttim āha. dadhy-ādikaṃ ca aparaḥ kṣīraādeḥ śālūka-ādiḥ. tatra api tathā-abhidhāne ’py ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāne ’py ādeḥ śālūka-ādiḥ. na vijātīyād utpattiḥ. ādeḥ saṃvido niyamo yadi | sarvathā anyo na ādeḥ sambandhasya kenacid an-upakāryasya aādeḥ sarva-vit pretya-bhāva-ādi-pratiṣedha-vat | ādeḥ saha-utpatti-prasaṅgataḥ | vikalpyaādeḥ smṛti-bhraṃśa-ādayo gatāḥ | vikārayati dhīr āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha āder hetutve ’patya-janmani | pitros tad-ekasya ādeśa-anuṣṭhānād grāma-pratilambha-vat. tasya tv ādeśena dharmiṇaḥ | svarūpeṇa eva nirdeśya ity ādāv a-pratisandhāna-darśanāt, anyatra api śabdaādāv a-vicchinna-avabhāsinī | vicchinnā apy ādāv a-sandhānaṃ dṛṣṭaṃ tatra api cetasām ||

ādāv PV_03074 PV_04162 PV_02285 PV_03015 SV_12116 PV_03503 PV_03012 NB_03021 SV_07508 V1_02710 V1_02707 V3_11910 V2_07313 SV_00505 PV_03535 PV_03157 PV_03237 PV_02128 SV_08910 V3_11809 PV_04211 PV_02244 PV_03035 V3_11906 SV_13718 PV_03068 PV_02171 SV_03618 SV_06623 HB_02905 PV_03154 PV_03205 PV_02245 PV_02020 SV_13028 V3_05110 PV_04166 V2_05112 PV_03384 PV_02199 HB_02102 SV_12203 V2_08904 HB_02004 HB_02017 HB_00215 PV_03386 VN_03815 PV_02057 PV_02108 PV_04277 V3_06406 PV_02037 SV_09122 SV_00504 SV_03713 VN_04616 SV_04609 SV_02802 SV_10811 V1_01901 SV_16016 SV_07502 SV_01202 SV_11110

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pratīyate || tac ca na indriya-śakty-upalakṣaṇam | yathāsvam akṣeṇa a-dṛṣṭe rūpa-ātmakam || nirodha-dharmakaṃ sarvaṃ tad ity|| sarva-jñāna-arthavattvāc cet svapnana vā kaścit. tasya tathā an-iṣṭatvād itykalpayet so ’pi vāritaḥ | keśa-golaka-dīpa-vācya-anubandhini || a-sambandhini nāma– yatra dhūmas tatra agniḥ, yathā mahānasaeva vyañjakatvam. tac ca tulyaṃ pradīpatan-niṣpattau yat spaṣṭa-avabhāsi bhayasaṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhayatasya viṣaya-antara-vikṣepa-pratighātapramāṇam uktā. na tu vyatireka-darśanapramāṇam uktā. na tu vyatireka-darśanadhīḥ parā | pūrvāpara-artha-bhāsitvāc cintātac-chabdaḥ kathaṃ jāter a-jātitaḥ || mālāyad abhidhāna-vikalpayoḥ | dṛśye gavaśaktitvāl laṅghanasya sthita-ātmatā || tasya -arthī pravartate, yathā gor vāha-dohaghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭasidhyataḥ || anyatra a-dṛṣṭa-rūpasya ghaṭasnehaṃ badheta doṣa-dṛk || sa ca indriya-ghaṭasya kā | pratyāsattir abhāvena yā paṭabuddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭaupalambhanāḥ kārakā eva kulāla-ādi-vad ghaṭa-caitanya-pratipatteḥ pramā-dvayam | vyāhāra-ātma-bhuvaḥ kvacit | tāratamyaṃ pṛthivy-bhedam icchati, tasya dārāḥ ṣaṇ-ṇagarī itya-tat-kāryād eva bhinnatā ||140|| cakṣureva tad-anya-bhāvatvāt. yatra eva hi pradeśaādi-saṅketa-gocaraḥ || anumānaṃ ca jāty|| vijātīnām an-ārambhān na ālekhyaapi || anyatra ātmīyatāyāṃ vā vyatītamūrty-ādi-sādhanam || tasya eva vyabhicāraatiśāyayed api. āvaraṇa-bhedena śabdaatiśāyayed api, āvaraṇa-bhedena śabda-hetu-udāharaṇaṃ kṛtam | anyathā śaśa-śṛṅgavyavacchinatti, naraṃ ca nārāyaṇam eva ca tat kim anyat syād dṛṣṭeś ca yamala-ādiṣu || tu mahatī kṛpā | sat-kāya-dṛṣṭer vigamād ’pi bhāvo ’n-āhita-atiśayaḥ sahakāriṇā sarve te vyabhicāriṇaḥ ||243|| yathā ’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-apāyayoḥ kārya-vyakti-virāma-darśanāt. tena santāna-upakāra-apekṣi-kāraṇa-kārya-janmany smārtaṃ liṅga-jñānam utpadyate. tatra tad dhiyaṃ bhāsamānāṃ puras tataḥ || anyathā hy -pratijñā-sannyāsa-apekṣayā, tasya tad eva viparyayād agnir yathā kāṣṭha-suvarṇayoḥ || vinā | pūrva-sva-jāti-hetutve na syād -phalā hy eṣā na alaṃ vyāvṛtti-sādhane | -phalā hy eṣā na alaṃ vyāvṛtti-sādhane | -āder aṃśo yatra na jantavaḥ | saṃsveda-jasambandha-abhāva-pratīter na ayam iha ity ekatra saṃśayād anyatra viparyayāt. tatra a-pratipattiḥ. tad-a-vyatireke vā vacana-mātram. na ca evaṃ-vidhān āgamān kārayeyaṃ vā iti śabdān niyuñjīta niyoge vā anusaret. na ca tasya anvaya-vyatirekayor -upāya-phalāni ca śāstrāṇi phala-arthī na hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam a-paṭu-śrutiḥ | apekṣya tat-smṛtiṃ paścād abhivyaktiḥ sāmānyasya svabhāva-atiśayasya an-aṅgam iti yuktaṃ tatra smaraṇaguṇa-pakṣa-pātena pratipakṣa eva yatna-

ādhānāt ādāv akṣa-buddher a-sambhavāt | abhāvaādāv adhika-adhike || abhyupāyaḥ sva-vāg-ādiādāv anekadhā | anumāna-āśrayo liṅgam avinābhāvaādāv anyathā īkṣaṇāt | ayuktaṃ na ca saṃskārān ādāv apy uktam iṣṭes tad-āśrayatvād ity-ādi. api ādāv api spaṣṭa-avabhāsanāt || pratīta-bhede ’py ādāv arthe syād a-pravartanam | sārūpyād ādau. asti ca iha dhūma iti. iha api siddha eva ādāv iti sa eva prasaṅgaḥ. tan na ādheyatā na ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ ādāv iva bhāsate | yaj jñānam avisaṃvādi tat ādāv uttara-vijñāna-an-utpatti-vyākulatā-ādiādāv upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād ādāv upayujyate, saṃśayāt. dvitīyā tv atra ādāv eka-cetasi || abhilāpa-dvayaṃ nityaṃ syād ādau ca mahattva-ādir iṣṭo yaś ca aupacārikaḥ | ādau jāty-ādes tad apy etena dūṣitam || darśanāny ādau deha-vaiguṇyāt paścād-vad a-vilaṅghanam | ādau na anya-sambhavino ’rthasya yathā yuddhaādau na iti kutaḥ. tena a-jñāta-vyatirekasya ādau na iti vā kutaḥ | a-jñāta-vyatirekasya ādau na tv evaṃ bāla-āder api darśanāt | doṣavaty ādau na vidyate || buddher a-skhalitā vṛttir ādau na santi. tasmāt sandigdha-sāmarthya ātmano ādau. pratyabhijñāna-ādayo ’pi siddhi-hetavo na ādau pravṛtteś ca siddhas tad-bhāva-niścayaḥ || ādau prāṇitā-āder iha api vā || auṣṇyasya ādau bheda-a-bheda-vyavasthiteḥ | khasya ādau yathā rūpa-vijñāna-eka-phale kvacit | aādau yan na asti ity ucyate, sa eva tena aādau vastuno na asti bhedini | sarvatra vyapadeśo ādau vicitra-dhīḥ | a-rūpatvān na saṃyogaś citro ādau vihānitaḥ | tata eva ca na ātmīya-buddher ādau śabde ’py avyabhicāriṇi | doṣavat sādhanaṃ ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid ādau sarva-asiddhe ’pi sādhyatā || sarvasya ca aādau svataḥ sutau dvau janayāṃ babhūva. iti yathā. ādya-an-ubhaya-rūpatve hy eka-rūpe vyavasthitam | ādya eva a-bhavo bhavet || mārge cet saha-ja-aādya-viśeṣa-hetu-vat kāryaṃ kurvīta, karotu. sa ādyo ’pi pathika-kṛto ’gnir jvālā-antara-pūrvako ādyo yasya dṛṣṭo ’nuvartakaḥ | svabhāvas tasya ādyo viśeṣaḥ sahakāribhyo nir-upakārasya na ādyaḥ sahakāri-viśeṣo na sahakāri-kṛta-viśeṣaādyam asādhāraṇa-viṣayaṃ darśanam eva pramāṇam. ādyam eva ekaṃ saṃyojyeta artha-sambhavāt | ādyaṃ nigrahasthānam iti kim anyair a-śakyaādyasya alpo ’py a-saṃhāryaḥ pratyāneyas tu yatādyasya sambhavaḥ || tad dhetus tādṛśo na asti ādyā adhikriyate hetor niścayena eva sādhane || ādyā adhikriyate hetau niścitena eva sādhanāt ||50 ādyā jāyante sarvaṃ bīja-ātmakaṃ tataḥ || tat sva ādyā pratītiḥ. sa tad-abhāve na syāt. pratītau vā ādyā sad-vyavahāra-niṣedha-upayogāt pramāṇam uktā. ādyāyām api prasaṅga iti yat kiñcid etat. khasya ādriyante yukti-jñāḥ. na ca dāna-ādi-dharmaādriyeta, anyathā upekṣaṇīyatvāt. tatra anādriyeta. tasmād apoha-viṣayam iti liṅgaṃ ādriyeta vicārayitum, a-puruṣa-artha-phalāni ca. ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣaādhatte smṛtim ātmani ||303|| ity eṣā pauruṣeyy ādhātum a-śakyatvāt. samavāyo ’bhivyaktir iti cet. ādhānam. a-darśanaṃ tu darśana-abhāvaḥ. sa ādhānāt, parīkṣāvato viśeṣeṇa a-duṣṭa-ātmanaḥ. kaḥ

ādhānād SV_07403 SV_07402 V1_02003 SV_08201 HB_01208 V2_06710 HB_02807 SV_07018 SV_06923 PV_02066 SV_07011 SV_07017 SV_04421 SV_07806 SV_10620 SV_07107 SV_07105 V3_08708 SV_09415 V3_07210 SV_10625 V3_08606 SV_06920 SV_07211 PV_02068 V3_07211 SV_09416 V3_08801 SV_07112 SV_07013 SV_06422 SV_06508 SV_10624 SV_06923 V3_08604 SV_07713 V3_08607 V3_08907 SV_02908 PV_02068 VN_05107 VN_05113 PV_04162 VN_05108 SV_11924 PV_03264 PV_02150 SV_12513 SV_13104 V3_05204 SV_07806 SV_05327 V3_11502 SV_07411 HB_01209 V2_06710 HB_02807 V1_02006 SV_13212 SV_13917 SV_04202 SV_17419 SV_07207 SV_13106 V3_05206

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indriya-saṃskāraḥ. prāg adṛśye darśana-śaktysaṃskāras tv indriya-a-viśeṣe ’pi tad-viśeṣaa-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣacet. sthira-svabhāvasya an-atiśayād a-viśeṣana pṛthak siddhir iti. tat-saṃsthānakaḥ sambandho ’n-upakārya-upakārakayoḥ. dhūmasya vā sva-liṅginy eka-artha-samavāya kuṇḍaṃ tatra eva badara-kāryaṃ janayad kurvāṇa ādhāraḥ syāt. tasya tatra samavāyād ’sāv iti kiṃ sthiti-hetunā | yathā jala-āder sva-ātmany an-upakurvāṇo ’napekṣasya -dharmaṇaḥ samāna-deśa-kārya-utpādana-bhāva anyataḥ ||78|| ta eva teṣāṃ sāmānya-samāna-avayavam aneka-deśe yugapad ādhīyate. pūrvaapi ca, śabda-artha-apahnave sādhye dharmaatra (145a) na hy ayaṃ janana-viśeṣa-lakṣaṇa vyavasthāpyante. tad ayaṃ kuṇḍa-ādīnām apy tad ayaṃ kuṇḍa-bhūtala-ādīnām apy na agni-sattā-mātre kaścid vivādaḥ. viśiṣṭahi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭanir-ādhāraḥ sādhya-dharmaḥ syāt. tad ayam sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād yady ādheyatā, nityasya an-upakāryatvān na asya kenacit kriyate. tasmān na sāmānyasya sa-hetutvād āśrayo ’yuktam anyathā || syād abhimatasya an-anvayād asiddhiḥ. na vai sa abhimatasya an-anvayād asiddhiḥ. na vai sa -kalpanāyāś ca vaiyarthyāt. sthāpakatvād āśrayaḥ sāmānyasya tataḥ sthiti-hetutvād tarhi idānīm a-janakaṃ kuṇḍaṃ badarāṇām akhile gatiḥ | bhaven nānā-phalaḥ śabda ekaeka-vastu-viṣayatvān nānā-phalaḥ śabda eka-śabda-vācyasya dharmiṇa eva nirākaraṇān nireka-pratyaya-ayogāt. nityasya ca kiṃ kurvāṇa gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. api ca na ca aṃśavat | jahāti pūrvaṃ na -jam eva, tādṛśasya ātmano ’mbhasas tata -utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa āśrayāc ca. tan-nibandhanāḥ śrutayas tadādīnāṃ gamana-pratibandhataḥ | a-gatīnāṃ kim viniyata-pada-prayoge hi sādhana-vākya bāhulyaṃ vacana-bāhulyaṃ ca sādhana-doṣa iti -tad-guṇa-an-upalakṣaṇāt || māṣaka-āder an-doṣa iti punar-vacane ’pi gata-arthasya kṣaṇasya eka-parama-aṇu-vyatikrama-kālatvāt. ajñānasya vijñānaṃ kena upādāna-kāraṇam | -vad a-doṣaś cet tulyaṃ tatra api codanam || 244|| puruṣa eva hi svayam abhyūhya parato vā ’rthakriyāḥ. na hi māṇavako dahana-upacārād ’rthakriyāḥ. na hi māṇavako dahana-upacārād tasmān na an-avayavam aneka-deśe yugapad svabhāva-pratibandhād apekṣate nāma, antasmād upakurvāṇāś cakṣur-ādaya kevalam a-samartham iti cet. ko ’yam anādhāra-ātmakaṃ tad dravyaṃ saṃsthānaṃ vā tadsambandho ’n-upakārya-upakārakayoḥ. ādhāravā sva-liṅginy eka-artha-samavāya ādhāra-ayogād anapekṣāc ca krama-utpatty-ayogāt. iti. tatra na saṃskṛtasya upalambho ’n-kāraṇānām ānarthakya-prasaṅgāt, vastuno ’nan-upakārataḥ ||75|| yadi hy upakuryād an-sthiti-nivṛttīś ca viṣamāḥ padārthānām, anapekṣā iti hi tat-pratibandhaḥ sa ca aneva indriya-ādayaḥ. na ca tathā. tasmāt tena eva indriya-ādayaḥ, na ca tathā. tasmāt tena

ādheya ādhānād upakāraka iti cet. so ’tīndriyam arthaṃ ādhānād upakārī syāt. na indriya-saṃskāraḥ. prāg ādhāyi sādhanam ity api sādhana-nyāyam atipatati. ādhāyini kā apekṣā. atiśaye vā kṣaṇikatvāt ādhāra-ātmakaṃ tad dravyaṃ saṃsthānaṃ vā tadādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-anādhāra-ādheya-bhāvo vā janya-janaka-bhāvo vā. na ādhāra ity ucyate. anyathā iha kuṇḍe badarāṇi ity ādhāra iti cet ko ’yaṃ samavāyo nāma. a-pṛthakādhāra iti cet tulyam atra ca || pratikṣaṇaādhāra iti yācitaka-maṇḍanam etat. kathaṃ tarhi ādhāra-kṛtaḥ. tasmāt tat-pūrva-kṣaṇa-sahakāri ādhāra-gocaraiḥ | jñāna-abhidhānair mithyā-artho ādhāra-tyāge tu bhinna-deśe ’pi varteta. sa ca na ādhāra-nirākṛteḥ | na sādhyaḥ samudāyaḥ syāt ādhāra-bhāvaḥ sāmānye sāmānya-āśrayasya sambhavati, ādhāra-bhāvo badara-ādiṣu janana-śaktir eva na ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir eva. ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād ādhāra-vyavaccheda-anapekṣo na vivāda-āśraya iti ādhāra-sambhavo ’numīyate, tad api kārya-liṅgaādhāraḥ (144abʼ) nityaṃ hi sāmānyam iṣyate. ādhāro ’sti. tan na ādheyatā asya vṛttiḥ. atha ādhāro jala-ādīnāṃ gamana-pratibandhataḥ | aādhāras taṃ viśeṣī-karoti, ayoga-vyavacchedena ādhāras taṃ viśeṣī-karoti. tad-ayogaādhāraḥ, na janakatvād iti cet, sthiter arthaādhāro na jananād iti. tad ayuktam. tasya tadādhāraḥ. pravisarpataḥ | śaktis tad-deśa-jananaṃ ādhāro bhavaty ataḥ ||130|| uktaṃ prāg yathā ādhāro vyāghātāt. yathā-varṇite tu buddhiādhāraḥ sādhya-dharmaḥ syāt. tad ayam ādhāraādhāraḥ syāt. tasya tatra samavāyād ādhāra iti ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ | ādhāram (152ʼbc) utpitsu-deśād bhinna-deśam. ādhārād abhinirvṛtteḥ. na hi tasmād upakāram anādhārād utpattiḥ. balākā api vṛttes toyaādhāreṣu vartante. tatra eva vā tad ayam aādhārair guṇa-sāmānya-karmaṇām || etena samavāyaś ādhikya-doṣa iti punar-vacane ’pi gata-arthasya ādhikya-punar-vacanayos tulya-doṣa iti saṅgrahaādhikyam a-natiḥ sa-upalakṣaṇam | yathāsvam ādhikyam eva padasya iti. prapañca-kathāyām apy a ādhikye vibhāgavataḥ paryavasāna-ayogāt. anekaādhipatyaṃ tu kurvīta tad-viruddhe ’pi dṛśyate || ādhipatyaṃ viśiṣṭānāṃ yadi tatra na karmaṇām | ādhīyate. na eṣām a-vyāpṛta-karaṇānāṃ svayaṃ śabdā ādhīyate pāke. tasmāt satyām api kalpanāyām a-tat ādhīyate pāke. tasmāt satyām api kalpanāyām a-tat ādhīyate. pūrva-ādhāra-tyāge tu bhinna-deśe ’pi ādheya-atiśaya-ātmā parair apekṣate ca iti ādheya-atiśayam eva upakurvate. sa tasmād ekaādheya-atiśayasya sahakāra-arthaḥ. anityā hi ādheya-ātmakaṃ prakṛtyā kiṃ kulālam apekṣanta iti ādheya-bhāvaś cet, so ’pi tad-ātma-an-upakāre na ādheya-bhāvo vā janya-janaka-bhāvo vā. na evaṃ ādheya-bhedatve ca anyatvam. kṣaṇikatvād arthānām ādheya-vikārasya saṃskāra-ayogāt. indriyasya hi ādheya-viśeṣatvāt, āvaraṇa-abhāvasya a-kāryatvāt, ādheya-viśeṣasya an-anya-apekṣaṇāt sakṛt sarvaṃ ādheya-viśeṣasya prāg a-kartuḥ para-apekṣayā ādheya-viśeṣasya sāmānyasya ayukta iti. kevalaṃ ādheya-viśeṣā iti gamyante. na khalv evaṃ ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ

ādheya SV_15706 SV_15727 HB_01401 SV_07211 SV_07508 SV_06919 SV_06918 SV_06916 SV_07721 V2_06512 SV_10306 PV_03106 V3_06308 PV_02190 SV_04708 SV_04706 V3_13603 V3_13706 SV_04707 V3_10905 SV_06125 SV_06122 SV_06123 SV_06120 VN_04815 VN_03315 SV_06124 SV_06121 SV_13917 VN_04916 VN_04109 SV_11219 V3_11409 VN_04210 SV_06123 SV_16114 SV_16018 SV_16003 SV_14113 SV_16101 VN_04807 VN_04806 SV_16210 SV_13508 SV_13521 SV_16112 SV_13426 SV_13613 SV_13611 SV_14027 SV_14110 SV_16008 VN_04416 SV_13503 VN_04904 SV_13505 VN_04416 SV_14108 SV_16004 SV_13517 SV_15126 V1_02405 V1_01307 PV_03274 V1_02706

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niyamaḥ śaktau na samaye bhavet ||295|| tad ubhayaṃ viśeṣa-janmani syāt. anyathā an-śaktikeṣv anantara-kāryeṣu kṣaṇikeṣv antasmān na sāmānyasya ādhāro ’sti. tan na pradīpa-ādāv iti sa eva prasaṅgaḥ. tan na iti. vyaktir vā tair abhivyakteḥ. yady ekāṃ śrutiṃ vartayati tasya kā iyaṃ vṛttiḥ. -ādayo na bhaveyur ity-ādi. api ca, vṛttir anyathā tat-sambandha-ayogāt. ekasya -hetutā iti. pratyakṣe ’py arthe phalasya -hetutā iti, pratyakṣe ’py arthe phalasya -bhūtāyām api śaktau phale ’-dṛśaḥ | anna asya pratyayasya sambhavaḥ. darśanauktā tṛṣṇā eva santāna-preraṇād bhave || śabdena sambandhaḥ kartum. evaṃ sati idam na niyujyate. kiṃ tatra anyena vyavadhinā. tad-ābhāsās tu jātayaḥ. mithyā-uttarāṇām -ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyāc ced idaṃ samam ||94|| syād etat – abhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tadvā yat kiñcid anuṣṭhānaṃ vā abhimataṃ tadā yathā-kathañcid abhimataṃ syāt, udakam vā anyena vā yena kenacid ānītena artha -nāntarīyakatvāt, yathā ghaṭena udakam tadā ekaṃ vākyam, yathā devadatta gām a-tad-dharmatayā pratīto vaktuḥ parājayam eva syād an-ākṣipta-karaṇa-karmakam. evam ānaya iti. yadi ghaṭena añjalinā vā udakasyāt. na ca etad yuktam. sarva-kāraṇānām -adhikam adhikam. ekena kṛtatvād anyatarasya varṇa-krama-nirdeśād eva iṣṭa-artha-siddhāv iti. sa nivartamānas tām api nivartayati ity -upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām tasya apy arthavattvāt. tasmād atra eva asya iti. tathā paṃśunā vā anyena vā yena kenacid -pratyaya-utpanna-svabhāva-viśeṣo varṇānām dhetu-grāhi-cetasām | kārya-kāraṇatā varṇeṣv syāt. yad uktam – na varṇebhyo ’nyā kācid -pratibhāsinyā buddher ayaṃ vibhramaḥ syād tad ime ’nya-anya-hetavo varṇāḥ sva-kāraṇaiti cet, na a-pratīyamāna-sambandhebhya bhavati iti na viparyayāt pratītiḥ, tata abhiniveśo ’stu. tasmāt sarvā eva iyaṃ varṇa-antara-virodhataḥ ||259|| yady a-kṛtaka-nityatva-varṇanāt | (260ab) sā ca iyam paraspara-sahitaḥ kārya-bheda-hetuḥ. sā ca na varṇeṣu vākye vā apauruṣeyatā. varṇa-kramād bhavantī krama-yoginī iti tad-vyakti-nirākṛteḥ | (261ab) na varṇānāṃ rūpasamam ||267|| yadi vyaktir buddhis tadā vā a-puruṣa-āśrayā ||268|| varṇa-vyatirekiṇy syāt. bhinnāṃ ca tayoḥ pratibhāṃ paśyāmaḥ ; tathā pratijñā-ādy-avayava-viparyayeṇa apauruṣeyaṃ sādhyam iti cet. na. varṇānām -pratīyamāna-sambandheṣu ca padeṣu na tebhya ’-pratipatter liṅga-abhāvāt. bhedavatyāś ca -avayava-viparyayeṇa ānupūrvīṃ pratipadyate, -anvaya-vyatireka-liṅgatvād asyāḥ. kiṃ ca, na varṇebhyo ’nyā kācid ānupūrvī iti, tatra tyāge vā vināśa-prasaṅgāt. viśeṣeṇa nityāyām artha-sāmarthya-anapekṣāḥ samāropita-gocarā upakṣepasya. tatra api saṃvedanam eva ekam jagataḥ. abhipatann eva arthaḥ prabodhayaty bhāve ’nyatra api sā bhavet || tasmāt ta ca śīta-sparśa-āder apara-utpattiḥ. tasmād

āntarāḥ ādheya-viśeṣā hy anityā bhāvāḥ. tad-dhetoḥ ādheya-viśeṣāṇāṃ kiṃ kurvāṇaḥ prayojakaḥ | (296ab) ādheya-viśeṣeṣu pratyayeṣu parasparaṃ kaḥ ādheyatā asya vṛttiḥ. atha punaḥ sato ’pi ādheyatā na vyaktir vṛttiḥ sāmānyasya iti. aādheyatā, nityasya an-upakāryatvān na ādhāraḥ (144 ādheyatā vā syāt. yathā kuṇḍe badarāṇi vartanta ādheyatā vyaktir iti tasmin na yujyate ||143|| ādheyasya tatra sthānaṃ tadā eva tatra tena eva ānantarya-abhāvād a-tat-phala-sādharmyāt tadānantarya-abhāvād a-tat-phala-sādharmyād ānantaryato moho viniścetur a-pāṭavāt || tasya ānantaryaṃ ca svatantrasya na syāt. tad-balaānantaryān na karma api sati tasminn a-sambhavāt | ānantyaṃ tadvaty api samānam. jātyā api hi ānantyāc ced idaṃ samam ||94|| syād etat – ānantyāt pratanyante na tā iha ||85|| mithyāānantyād a-śakya-nirdeśa iti na nirdiśyate. yukto ānantyād vyaktīnām a-śakyaḥ śabdena sambandhaḥ ānanda-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo ānaya ity api na brūyāt, vyarthatvād vacanasya. ānaya ity eva vaktavyaṃ syāt, na ghaṭena iti. ānaya ity eva syād an-ākṣipta-karaṇa-karmakam. ānaya iti. yadi ghaṭena añjalinā vā udakaānaya kṛṣṇām iti. atra padānāṃ yathā-kāmaṃ ānayati. parājite tasmiṃs tad-artha-virodhaānayanam anyad vā yat kiñcid anuṣṭhānaṃ vā ānayanaṃ yathā-kathañcid abhimataṃ syāt, udakam ānarthakya-prasaṅgāt, vastuno ’n-ādheyaānarthakyam iti tad etan niyama-abhyupagame ānarthakyam. yad eva kiñcid a-sādhana-aṅgasya ānarthakyaṃ syād viparyayo vā. na hi śabdāḥ ānarthakyāt tādarthya-sādhanaṃ vipratiṣiddham. ānarthakyān nigrahasthānatvam. api ca atyalpam ānītena artha ānaya ity eva syād an-ākṣipta-karaṇa ānupūrvī ity uktam. sā ca puruṣa-vitarka-vicāraānupūrvī iti kathyate ||304|| citta-samutthānā hi ānupūrvī iti, tatra ānupūrvyām asatyāṃ syāt saro ānupūrvī iti. sā ca katham apauruṣeyī. buddhiānupūrvī-janmānaḥ. śruti-kāle ’pi yadā mandaānupūrvī-pratipattiḥ. yeṣāṃ śabdānāṃ kaścit ānupūrvī-pratipattyā pratītir iti cet, na aānupūrvī prasiddha-kārya-kāraṇa-bhāva-vastu-dharma ānupūrvī varṇānāṃ te ca na bahavaḥ samāna-jātīyāḥ, ānupūrvī varṇānāṃ deśa-kṛtā vā syāt, yathā ānupūrvī varṇānāṃ pravṛttā racanā-kṛtaḥ | icchā-a ānupūrvī vākyaṃ cen na varṇānām a-bhedataḥ | (259a ānupūrvī vākyam ity api mithyā. tasyā nityeṣu ānupūrvī vākyam. kiṃ tarhi tad-vyakteḥ. sā yathāānupūrvī vākyam. tasyā apauruṣeyatva-prasādhane ānupūrvī sphoṭa-vicāra-anukrameṇa eva prativihitā. ānupūrvīm eva ca a-tulyām. na ca kāraṇa-a-bhede ānupūrvīṃ pratipadyate, ānupūrvyā ca artham iti, ānupūrvyā a-bhedāt. na iyam artha-antaraṃ ānupūrvyā api pratītir iti na idam apārthakād ānupūrvyā abhāve varṇa-mātram avaśiṣṭaṃ sarvatra ānupūrvyā ca artham iti, tathā hi pūrvaṃ karmaānupūrvyāś ca varṇebhyo bhedaḥ sphoṭena cintitaḥ | ānupūrvyām asatyāṃ syāt saro rasa iti śrutau | na ānupūrvyām. tad etat pratipadaṃ krama-anyatvaṃ āntaram eva upādānaṃ vikalpa-vāsanā-prabodham āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asya āntaraṃ saṃskāram. tena smṛtiḥ, na artha-darśanād āntarā eva saṃvedyatvāc ca cetanāḥ | saṃvedanaṃ āntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanā-

āntarād SV_05018 SV_15914 PV_03263 V1_00812 V3_10808 PV_03486 V1_01306 V3_00506 HB_01613 SV_07507 PV_02052 SV_08020 SV_11711 SP_00022 VN_06803 VN_06210 V3_02705 HB_03102 SV_10718 V3_02805 SV_14309 V1_03614 V1_03614 NB_03064 V3_10604 V3_10211 V3_12103 V3_02809 V3_02910 SV_10905 SV_10801 SV_10907 SV_10911 PV_04109 SV_10924 V2_06608 V3_03001 NB_03130 SV_17509 PV_04093 NB_03130 NB_03130 NB_03130 V3_02810 PV_02184 PV_02184 SV_08703 SV_04606 PV_02080 SV_10706 V3_07001 PV_04035 PV_02081 V1_02907 PV_03279 V1_02612 PV_03008 PV_03399 PV_03267 PV_03491 PV_03288 PV_03300 PV_03284 V1_02809 V1_02904

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eva bhrāntayo bhavanti, kiṃ tu viplavād vṛttir iti nivedayiṣyāmaḥ. te hi yathāsvam vidau syātāṃ sakṛd arthasya sambhave || saty -antara iva. na ca artha-abhipāta-kṛte ’saty niyamena niścīyante. tad ayaṃ puruṣa ātmānam a-saṃśliṣyan varṇa-bhāgaḥ parasparam | yojayati, a-yojayan na pratyeti ity āyātam -kālaḥ. tatra yāvān artho yukti-sāmarthyād samasta-pratyayānāṃ kāryam a-kṛtvā na upekṣāsva-āśraya-samavāyinām anyeṣām api dṛśyatāprayatnena vinā kutaḥ | nirhrāsa-atiśaya| (159ʼab) nimittam. tayor a-naimittikatājñāna-utpatter nityaṃ ghaṭa-ādīnām a-grahaṇatataḥ saṃyoginau na tau | karma-ādi-yogitā-yogād dhetvābhāsā nigrahasthāna-bhāvam uttara-a-pratipattir iti tāvatā eva pūrvam -kāle śāstra-an-āśraya-vacanena a-prakaraṇana pratiṣṭheta iti dus-taraṃ vyasanam sarva-arthā upanibadhyante ’-prakaraṇaatikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇana dṛśyeta, tat kāṣṭhasya āvaraṇam ity tu vijñaptayaḥ, yena ekaṃ rūpam ekasya manaekaṃ rūpam ekasya mana-āpam anyasya a-manayathā iha nikuñje mayūraḥ kekāyitād iti. tadca – iha nikuñje mayūraḥ, kekāyitād iti tadsvayaṃ bhavat-sāmarthyena tat tathābhūtam na sidhyati. sidhyaṃś ca balād anvayam sādhya-abhyupagamaḥ pratyakṣa-artha-anumāna-aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ ||27|| -a-śeṣa-viṣaya-viśuddhir avisaṃvādaḥ. bhāvo ’nyaṃ gamayati. yat tarhi idam gocare ||216|| tasya ca asya evaṃ-bhūtasya -avisaṃvādād anumānam api. atha vā anyathā -anurodhinaḥ | iṣṭa-śabda-abhidheyatvasya 8ab) yathārtha-darśana-ādi-guṇa-yuktaḥ puruṣa yathārtha-darśana-ādi-guṇa-yuktaḥ puruṣa vā yathārtha-darśana-pravṛtta-vāg-abhimata atra vaidharmya-udāharaṇam, yaḥ sarvajña -vacana-rāśes tathābhāve na kaścit puruṣo ’naparo vā abhimato bhūta-niścaya-yukta-vāk | -vardhamāna-ādir iti. tatra a-sarvajñatā-an-ādayo ’n-āptā vā a-vidyamāna-sarvajñatā-ādayaḥ, yathā a-sarvajñāḥ kapila-ādayo ’nnāma nirdeśyaḥ, pratyakṣa-arthena anumānena tat prāpty-āśā-kṛto nṛṇām | sā bhava-icchā -āśā-kṛto nṛṇām | sā bhava-icchā āpty-anca uktaṃ tat svalakṣaṇam iṣyate | tat-tyāgakiñcid īhituṃ yuktaḥ. tac ca sarvaṃ tyāga| ātma-snehavato duḥkha-sukha-tyāgahy atra śabda-arthaḥ samarthas tad-anubhavahy atra śabda-arthaḥ samarthaḥ, tad-anubhava|| tad eva artha-antara-abhāvād deha-an-vāñchayā || duḥkhe viparyāsa-matis tṛṣṇā ca -nirbhāsād visaṃvādād upaplavaḥ | pratyakṣa’sya na siddhaṃ bheda-sādhanam || bhinna’sya na siddhaṃ bheda-sādhanam ||26|| bhinna|| teṣām api tathābhāve ’-pratiṣedhāt sphuṭatad-artham arthāc cet tasya na asti tad| tena artha-anubhava-khyātir ālambas tu tadsaṃvittau tad-dhvani-śruteḥ | a-vicchinna-udbhavam | a-vikalpakam ekaṃ ca pratyakṣa| visaṃvādāt tad-arthaṃ ca pratyakṣa-kṛtsna-ādy abhūtam api varṇyate | spaṣṭaiṣyate. astu nāma bhāvanā-balena spaṣṭa-avabhāsa iti. svapna-jñānaṃ tarhi viśada-

ābhaṃ āntarād api keśa-ādi-vibhrama-vat. a-vidyāāntarād vikalpa-vāsanā-prabodhād anapekṣita-bāhyaāntare ’py upādāne jñāne duḥkha-ādi-sambhavaḥ | āntare vikāre śabda-viśeṣe smṛtir yuktā, tasyā aāntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ āntyaṃ pūrva-sthitāv ūrdhvaṃ vardhamāno dhvanir āndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid āpattir iti, sa kiṃ teṣām a-kṣepa-kriyā-dharmā āpattiḥ. tasmāj jñāna-hetutā eva vyañjakatvam. āpattir nirhrāsa-atiśayāt tayoḥ || tulyaḥ āpatteḥ (159c) asad dhi nir-upākhyaṃ kathaṃ āpatter an-āloka-apekṣa-grahaṇa-prasaṅgād āpatteḥ sthitiś ca prativarṇitā || saṃyoga-ādyāpadyante, yathā pramāṇāni prameyatvam ity ata āpanna-nigrahasya para-doṣa-upakṣepasya āpanna-pakṣī-karaṇam api pratyuktam. yathā āpannaḥ. tata eva eka-darśanād anya-abhāvaāpannatvād iti. api ca, nāntarīyakatā-abhāvāc āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam āpannam. na ca etad yuktam. āvaraṇaṃ hi darśanaṃ āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭaāpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na āpāta-deśa-vibhrame. dharmy-asiddhāv apy asiddhaḥ, āpāta-deśa-vibhrame. dharmy-asiddhāv api, yathā āpādayati iti sa tasya pāścātyaḥ sāmarthyaāpādayati, pratiṣedha-niṣedhasya vidhāna-rūpatvāt. āpta-prasiddhena a-nirākṛtaḥ | nirdeśyaḥ. yadi āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, svabhāvaāpta-vāda-avisaṃvāda-sāmānyād anumānatā | buddher āpta-vāda-avisaṃvāda-sāmānyād anumānatā ity āpta-vādasya avisaṃvāda-sāmānyād a-dṛṣṭaāpta-vādasya avisaṃvādād anumānatvam ucyate. heya āpto ’tra a-kṣata-vāg janaḥ || uktaḥ prasiddhaāptas tat-praṇayanam avisaṃvāda ity anye. iṣṭo āptaḥ, tat-praṇīta āgamo ’visaṃvādī iti cet, iṣṭo āptaḥ. tad-vacanaṃ na antareṇa artha-tathābhāvaṃ āpto vā sa jyotir-jñāna-ādikam upadiṣṭavān, yathā āptaḥ syāt. api ca, na ayaṃ svabhāvaḥ kāryaṃ vā āptaḥ sva-vacanaṃ śāstraṃ ca ekam uktaṃ āptatayoḥ sādhya-dharmayoḥ sandigdho vyatirekaḥ. āptatā-liṅga-bhūta-pramāṇa-atiśaya-śāsanatvād iti. āptā vā a-vidyamāna-sarvajñatā-āptatā-liṅga-bhūta āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo āpty-an-āpti-icchoḥ pravṛttiḥ sukha-duḥkhayoḥ || āpti-icchoḥ pravṛttiḥ sukha-duḥkhayoḥ || yato ’pi āpti-phalāḥ sarvāḥ puruṣāṇāṃ pravṛttayaḥ ||172|| āpti-lakṣaṇam iṣṭa-an-iṣṭayoḥ. tena ayam iṣṭa-anāpti-vāñchayā || duḥkhe viparyāsa-matis tṛṣṇā ca āptāv api tad-abhāvāt. tad ayam arthakriyā-arthī āptāv api tad-abhāvāt. tad ayam arthakriyā-arthī āptau na sidhyati | vācyaṃ śūnyaṃ pralapatāṃ tad ābandha-kāraṇam | janmino yasya te na sto na sa ābhaḥ (33abc) dvividha ucyate. vastu-pratibhāsaṃ ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane | a ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane | a ābhatā | jñāna-rūpatayā arthatvāt keśa-ādi iti ābhatā || artha-āśrayeṇa udbhavatas tad-rūpam ābhatā || kaścid bahiḥ-sthitān eva sukha-ādīn aābhatā na syād ghaṭanaṃ ca nirākṛtam || ābhaṃ caturvidham || an-akṣa-jatva-siddhy-artham ābhaṃ dvidhā uditam || kriyā-sādhanam ity eva ābhaṃ nir-vikalpaṃ ca bhāvanā-bala-nirmitam || ābham, nir-vikalpakaṃ tu katham. yasmān na ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-

ābhaṃ SV_16414 SV_00902 PV_03058 V2_04711 PV_03377 PV_03137 PV_03232 HB_03105 PV_03437 SV_04417 SV_06426 PV_03308 V1_03208 SV_03814 SV_04420 PV_04027 VN_03714 VN_02403 VN_02302 V1_02908 PV_03371 PV_03130 VN_06504 VN_06505 V1_03008 V1_02304 SV_05103 PV_03082 V2_04706 VN_03711 NB_03055 V1_02913 PV_03428 PV_03211 V1_02910 SV_05509 PV_03346 VN_02403 VN_02319 VN_06415 V3_13705 PV_03485 V1_03006 PV_03321 VN_06403 SV_06424 V3_00307 PV_04132 VN_01812 PV_03425 PV_03395 NB_03053 SV_04911 SV_15905 PV_03024 PV_03199 V3_13703 NB_03139 V3_13602 NB_03124 VN_03716 V3_04001 PV_03507 SV_11326 VN_06305

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-ādi sādhanaṃ yat tu varṇyate | pramāṇakārya-sāmānya-darśanāt | hetu-jñānaṃ pramāṇa|| yathā tathā a-yathārthatve ’py anumāna-tad|| yathā tathā a-yathārthatve ’py anumāna-tad|| tad eka-vyavahāraś cet sādṛśyād a-tadparyanta-kṣaṇika-jñāna-miśraṇāt | vicchinnanir-vikalpasya cetasaḥ | na vicitrasya citraucyamānaṃ kim atra-bhavataḥ paruṣam iva asti sati sattā-nibandhane | api ca idaṃ yad -niṣṭhā prajāyate ||76|| tasyāṃ yad rūpam tais tair bhrānti-kāraṇaiḥ saṃsṛṣṭa-rūpa iva artha-adhigamana-ātmanā || sa-vyāpāram iva -adhigamana-ātmanā ||36|| sa-vyāpāram iva saṃvṛtyā bhedinaḥ svayam | a-bhedina iva te yato vyāvṛtti-rūpiṇaḥ | tena a-bhinnā iva -nirdeśaḥ sādhana-avayavaḥ katham || saāha, tasya na hetvābhāsa-uktyā dṛṣṭānta-abhidhāne ’pi vādinaḥ prativādinā doṣasatāṃ tattva-rakṣaṇa-upāyaḥ sādhana-pratibhāsaṃ hi pratyakṣam, tad-abhāve tadsiddhe dvi-rūpatva-ātma-vedane || nīla-ādytadā arthasya a-vibhāvanāt | vijñānasādhana-doṣam udbhāvayantam aparo doṣatasya tena bhūta-doṣatve pratipādite sādhanacakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-ādyprīti-paritāpa-viśeṣo na syān nīla-ādyvakṣyāmaḥ. sarveṣāṃ viplave ’pi pramāṇa-tadevaṃ pāramparyeṇa vastuni | pratibandhāt tadevaṃ pāramparyeṇa vastuni | pratibandhāt tadviśeṣaḥ. yad apy uktam, dṛṣṭāntarūpāṇām ekasya api rūpasya an-uktau sādhana-anurodhi-pratibhāso vipralambhāt pratyakṣanityam antar-mukhā ātmani || yo yasya viṣayavayam || tasmān na artheṣu na jñāne sthūlavastuny an-anurodhāt. tasmāt pratyakṣasāmānyasya sad-bhāvāt. nanu tatra tasya tathā eva artha-viniścayaḥ || tadā arthaprativādinā doṣa-ābhāsa udbhāvite, dūṣaṇaa-doṣa-udbhāvanam. tasya vādinā doṣauttarasya a-pratipatter itareṇa uttarapratibandha-lakṣaṇa-virahāc ca, uttara-anavasthiteḥ || avasthitāv a-kramāyāṃ sakṛdtaimira-upalakṣitaṃ viplavaṃ pratyakṣaidaṃ vicāryate | sarūpayanti tat kena sthūlana ekasya api pūrva-vaj jaya-parājayau. doṣa-bāhya-adhyātmika-bhedā buddhiḥ svam eva vastūni. puruṣa-icchayā ca hetu-tadyad eva pratibhāsate || a-dvayaṃ śabalaanvaya-a-pradarśita-anvaya-āder api dṛṣṭāntaprāyaḥ siddhaṃ sva-vedanam | svarūpa-bhūtavā kuta ekāntato gatiḥ || tatra api dhūma– na anumānaṃ pramāṇam. iti catvāraḥ pakṣaproktāḥ. jāti-grahaṇe ’pi sambandhāc chliṣṭa| (299ab) na hi manasā dhyāyato ’pi mantracet | sā eva eka-rūpāc chabda-āder bhinnasarvāś ca buddhayaḥ || kāścit tāsv a-kramatac ca sāmānya-lakṣaṇam uktam eva dūṣaṇapara-iṣṭa-artha-siddhi-pratibandhāt. dūṣaṇaudbhāvayan dūṣaka eva tasya sādhanasya. tadparama-aṇu-vad ghaṭa-vad iti. ete dṛṣṭāntasādhana-antara-abhāva-prasaṅgāt. dṛṣṭānta’-dvayaṃ sambandhy-antara-abhāvāc chabalaartha-artha-jñānayoḥ pṛthak || na hy artha-preritā vāg ata idam iti viduṣaḥ sva-nidānaekasya apy atra jaya-parājayau, sādhana-

ābhāsena ābhaṃ yathārthā asti na hi śeṣavato gatiḥ ||311|| ābhaṃ vacanād rāgitā-ādi-vat ||12|| na hi rāgaābhayoḥ | arthakriyā-anurodhena pramāṇatvaṃ ābhayoḥ | arthakriyā-anurodhena pramāṇatvaṃ ābhayoḥ | bhinna-ātma-arthaḥ kathaṃ grāhyas tadā ābhā iti tac citraṃ tasmāt santu sakṛd dhiyaḥ || ābhāḥ kādācitkasya gocaraḥ || yady apy asti ābhāti. tasmāt tīra-a-darśinā iva śakuninā dūraṃ ābhāti dṛśyamāne sita-ādike || puṃsaḥ sita-ādyābhāti bāhyam ekam iva anyataḥ | vyāvṛttam iva ābhāti yathā-saṅketaṃ vicchedāya vyāpriyante. na ābhāti vyāpāreṇa sva-karmaṇi | tad-vaśāt tadābhāti vyāpāreṇa sva-karmaṇi | tad-vaśāt tadābhānti bhāvā rūpeṇa kenacit ||69|| tasyā ābhānti vyāvṛttāḥ punar anyataḥ ||78|| ta eva ābhāsa-ukty-ādy-upakṣepa-parihārau viḍambanā | aābhāsa-uktir vyāpyā, tad-vacanena gamyamānasya ābhāsa udbhāvite, dūṣaṇa-ābhāsatva-khyāpana eva ābhāsa-dūṣaṇaṃ ca, tad-abhāve mithyā-pralāpād ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ, ābhāsa-bheditvān na artho jātir a-tadvatī | sā ca ābhāsa-bhedo hi padārthānāṃ viśeṣakaḥ || cakṣuṣo ābhāsa-vacanena abhiyuñjīta, tasya tena bhūtaābhāsa-vacanena eva nigṛhīta iti. evam api na ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar asya ābhāsa-viśeṣa-vat. te ’napekṣita-tad-atiśayā ābhāsa-vyavasthā, ā āśraya-parāvṛtter arthakriyāābhāsa-śūnyayor apy a-vañcanam || tad-rūpaābhāsa-śūnyayor apy a-vañcanam ||3|| tasyās tadābhāsa-hetvābhāsa-pūrvakatvāt tad-abhidhānena eva ābhāsaḥ. uktāv apy asiddhau sandehe vā pratipādya ābhāsaḥ. etena mānaso ’pi viplavo vyākhyātaḥ. na ābhāsas taṃ vetti na tad ity api | prāptaṃ kā ābhāsas tad-ātmanaḥ | ekatra pratiṣiddhatvād ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-anyebhyo ābhāsaḥ sato ’pi na lakṣyate. sā hi varṇaābhāsatā eva asya pramāṇaṃ na tu sann api | ābhāsatva-khyāpana eva jaya-parājayau, na anyathā, ābhāsatve prakhyāpite prativādī parājito ābhāsatve pratipādite ’pratibhayā eva nigṛhīta ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ābhāsanān matau | varṇaḥ syād a-kramo ’-dīrghaḥ ābhāsam āha sa-apavādatva-sūcana-artham, anyatra ābhāsaṃ ca te ’ṇavaḥ || tan na artha-rūpatā tasya ābhāsaṃ bruvāṇam uttara-vādinaṃ sva-sādhanād anābhāsaṃ vyavahāra-viṣayam arthakriyā-yogyam ābhāsayos tattva-vyavasthāne ka idānīṃ hetur aābhāsasya a-dṛṣṭer buddhi-janmanaḥ | tad-arthaābhāsasya a-sādhana-aṅgasya vacanam api vādino ābhāsasya tadā saṃvedana-īkṣaṇāt || dhiyā tadābhāsā dhīḥ prabodha-paṭu-vāsanām | gamayed agniābhāsā nirākṛtā bhavanti. evaṃ siddhasya, ābhāsā buddhiḥ pravartayati iti cet. tadā na ābhāsā buddhiḥ śabda-śravaṇād ṛte. tataḥ śabdaābhāsā matiḥ kutaḥ || na jātir jātimad vyaktiābhāsāḥ kramavatyo ’parāś ca kim | sarva-arthaābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa ābhāsās tu jātayaḥ. abhūta-doṣa-udbhāvanāni jātyābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt ābhāsāḥ sādhya-sādhana-dharma-ubhaya-vikalāḥ. ābhāsānāṃ hetvābhāseṣv antar-bhāvād dṛṣṭāntasya ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva pratikṣepe ābhāsi ca jñānam artho bāhyaś ca kevalaḥ | ekaābhāsinam arthaṃ sūcayati iti buddhi-rūpa-vāg ābhāsena artha-a-pratipādanād bhūta-doṣa-an-

ābhāsair NB_03136 PV_04009 SV_00721 V3_08411 PV_03279 V1_02613 PV_03510 V2_07908 PV_03006 V2_07908 V1_02102 V1_00110 V3_11304 NB_03091 SV_15311 SV_01008 V3_11202 V2_08010 PV_03197 PV_02115 V2_08104 V2_08104 SV_14720 SV_00309 V2_08403 SV_03609 SV_02405 V3_06604 SV_08518 SV_11508 SV_14711 SV_07128 SV_14718 SV_14719 SV_03224 SV_11428 V2_07403 SV_00403 SV_07710 V3_01708 V3_10212 V3_12503 HB_03717 V3_00503 V1_01306 VN_04205 V3_13103 PV_03209 SV_15418 VN_00910 V3_07805 SV_03210 SV_07909 SV_12024 SV_06711 VN_00611 PV_02058 V3_09203 NB_03059 VN_00316 VN_00417 VN_03806 SV_13316 VN_00103 V1_00107

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tan nityaṃ bhavati iti. na hy ebhir dṛṣṭānta-a-tattva-vyavasthitau | luptau hetu-tad(10aʼ) sva-kāraṇasya phala-utpādanaṃ praty tathā hi sva-kāraṇasya phala-utpādanaṃ praty -ādir a-bhinno buddhi-vedane | a-bhinna-ādir a-bhinno buddhi-vedane | a-bhinnaeka ekaṃ ca vedanam | lakṣyate na tu nīlasyāt. an-ābhoge ’-sāmarthyam iti cet, na, ancakṣū-rūpa-ādi-buddhi-vat || etena samayadhātv-antare tv aneka-upakāra eva syāt. antad-rūpasya prāg a-darśanād abhilāpapratyakṣam anumānaṃ ca (1a) iti. na hy na uktaḥ. sādhyatā-a-bhedāt. na hy ayam uktaḥ. anayor eva antar-bhāvāt. na hy ayam madhurāṇi nimba-phalāni saṃskāra-viśeṣād -saṃskāra-bhedena anyathā darśanāt, yathā deśa-kāla-bhedena anyathā-darśanāt, yathā ||55|| iti saṅgraha-ślokaḥ. skandha-dhātvjñānam uktaṃ sāmānya-gocaram || atha ekagacchati | hetur deha-antara-utpattau pañcaetena dhātv-āyatane vyākhyāte. dharma-dhātvca svabhāvam enam ālagayanti. etena dhātvsvabhāva-pratibhāsa eva naśyati. prakāśaca anyasya ko ’nyas tadutpatteḥ, anna hy a-tadutpatter avyabhicāraḥ, an-hetavo bhavanti. tatra vācyeṣu puruṣa-vyatirekayor niḥ-śeṣa-darśana-a-darśanaanyair api tad-unmukhair bhavitavyam, anbheda-dhīḥ ||168|| tad idam artha-antaram antena pratipādanaṃ na syāt. icchāyām apy an-pratibandhād anyaḥ pratibandho nāma, ansvarūpa-a-pracyutir eva. sā ca na āśraya’pi na tad-rūpaṃ jñānam iti kasya kim kasya kim āyattā pratipattiḥ. na ca yad yad ||60|| na vai śabdānāṃ kācid viṣaya-svabhāva’-janmāno vā vivakṣā-vyaṅgyāḥ, na arthaarthasya tan-mātra-anurodhiny eva, na anyahy arthasya tan-mātra-anurodhiny eva na anya(152ʼabʼ) na ca tatra utpanno na kutaścid deha eva pratyayaḥ, na ghaṭe. yathā ko ’py pakṣa ucyate. tena tal-lakṣaṇa-mukhena sa eva vyatireka iti. tat punar idam iti. idam idānīṃ kaṣṭataraṃ vyasanam taṃ pratipadyamāno ’param api sāmarthyana yojayati, a-yojayan na pratyeti ity -viśeṣāt. na, tasya iha a-prastāvād iti cet, pramāṇasya vṛttiḥ. tan na etad vastu-balaekā citra-avabhāsinī || idaṃ vastu-bala-saṃsparśāt tad eva vastu-rūpaṃ nairātmyam na sidhyati. tatra punar idam an-icchato ’py kṛtako ’nitya iti, kiṃ tarhi vastu-balajanakatva-adhyāpakatva-a-viśeṣe ’pi pitaram anena kim a-sambhavad abhisamīkṣya evaṃ bahvyat pauruṣeya-apauruṣeya-cintayā ātmānam rūpaṃ śakyaṃ codayitum. na apy asya tan-nimittānān tatra samavāyād iti cet, samādhātur a-sādhyaṃ kiñcid īritam | prativādy-an-abhyupagataḥ, vijñāna-indriyamaraṇaṃ prativādy-asiddham, vijñāna-indriya-aṅga-a-vacanaṃ tad-vādinaḥ parājaya-sthānam -svabhāvasya bhāve tad-bhāva-niyama-abhāvād sādhye ca siddhe ’rtha-antara-gamanaṃ kaścid pratyayāḥ kathaṃ kalakale ’rtha-antaram śaṭhā nigṛhṇanti, tan-niṣedha-artham idam a-viduṣāṃ tad-vyutpādana-artham idam

ārabhyate ābhāsair hetoḥ sāmānya-lakṣaṇaṃ sapakṣa eva ābhāsau tasya vastv-a-samāśrayāt || sann artho ābhimukhyena na vinā rasaḥ sā eva anya-kāraṇam | ( ābhimukhyena vinā na rasaḥ. tad eva ca rūpaābhe vibhinne ced bheda-a-bhedau kim āśrayau || ābhe vibhinne ced bheda-a-bhedau kim āśrayau ||27| ābhe vedane vedanaṃ param || jñāna-antareṇa ābhoga-a-sambhavāt, eka-dharmasya apy ajñāne ābhoga-ādy-antar-aṅga-anurodhataḥ | ghaṭaābhoge ’-sāmarthyam iti cet, na, an-ābhoga-aābhoge ca viṣaya-pratyastamayāt tad-a-vivekena ābhyām arthaṃ paricchidya pravartamāno ābhyāṃ sādhya-viparyaya-sādhanatvena bhidyate. na ābhyāṃ sādhya-viparyaya-sādhanatvena bhidyate. na āmalakī-phalāni ca, na ca idānīm a-tad-darśinā āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti. āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti, āyatana-lakṣaṇasya vā kṛtakasya anityatā-sādhanād āyatanatve ’pi na anekaṃ gṛhyate sakṛt | sakṛd āyatanam aihikam || tad-aṅga-bhāva-hetutvaāyatane ’pi skandha-traya-svabhāva eva iti na āyatane vyākhyāte. dharma-dhātv-āyatane ’pi āyatta-pratītīnām iva nīla-ādīnām. kā vā tasya āyatta-rūpāṇāṃ saha-bhāva-niyama-abhāvāt. yadi āyatta-rūpāṇāṃ saha-bhāva-niyama-abhāvāt. yady āyatta-vṛttīnāṃ śabdānām a-vastu-sandarśināṃ yathā āyattatvāt, kvacid a-mūrtatve nityatva-darśane āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā āyattam a-janyatvād asya idaṃ sāmānyaṃ bhedo vā āyattasya kadācid ayogāt. parvata-ādi-vat. ayam āyattasya vyabhicāra-a-virodhāt. tato dharmaāyattā nityatvāt. sā apy ayuktā eva bheda-a-bheda āyattā pratipattiḥ. na ca yad yad āyattāāyattā-pratītikaṃ tasya svabhāva-pratibhāsa eva āyattā vṛttir icchāto vṛtty-abhāva-prasaṅgāt. te āyattāḥ. tataḥ katham idānīṃ tat-pratiniyamaāyatte, tad-bhāve ’bhūtasya paścāt tādātmyaāyatte, tad-bhāve ’bhūtasya paścād bhāva-niyamaāyāta iti ka imaṃ vyāghāta-bhāram udvoḍhuṃ āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na āyāto dharmo na pratyāyana-kāla-bhāvī ity anāyātam – asato vyatireka-ayogād iti. atra idam āyātam a-prakāśyam a-saṃvaraṇīyaṃ ca kathaṃ āyātam abhyupagacchati, prabhā-abhyupagame āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva āyātam iha yo nirarthakaṃ bravīti, tasya tena eva āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatvaāyātaṃ yad vadanti vipaścitaḥ | yathā yathā āyātam. yasya api na abhāva-rūpo vyatirekas tasya āyātam, yasya idaṃ sāmarthyam upalabdhi-lakṣaṇaāyātā eva khalu vyāptiḥ pramāṇair upadarśyate – āyāntaṃ dṛṣṭvā pitā me āgacchati na upādhyāya iti. āyāsaḥ sāmānya-vāda āśritaḥ. parasparato bhedād āyāsayati. tata eva iṣṭer an-abhyupeta-bādhāyāṃ āyāsasya kiñcit sāphalyam. kevalam anena tatra āyāse vata ayaṃ tapasvī padārthaḥ patito ’nekaāyuḥ-kṣayād vā doṣe tu kevale na asty a-sādhyatā | āyur-nirodha-lakṣaṇatvān maraṇasya. kathaṃ ca āyur-nirodha-lakṣaṇasya maraṇasya anena ārabdha-artha-a-prasādhanāt, vastutaḥ samarthasya ārabdha-artha-asiddheḥ, vastutaḥ kāryasya apy ārabhate ’-samarthasya mithyā-pravṛtter iti. ārabheran. na hi kāraṇa-a-bhede kārya-bhedo ārabhyate. a-sādhana-aṅga-vacanam a-doṣaārabhyate. tad dvividhaṃ samyag-jñānaṃ pratyakṣam

ārabhyate

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HB_00102 V2_06306 PV_02146 VN_02210 VN_01920 V3_05405 SV_10416 PV_02254 SV_12425 SV_00917 SV_05315 SV_17615 SV_04604 V2_04510 V3_11007 SV_04604 SV_03702 PV_03205 V3_05002 SV_16316 SV_05824 V2_05613 SV_00223 SV_15929 PV_03169 SV_02812 PV_03431 SV_05011 PV_02246 PV_03505 PV_03152 SV_05009 PV_04013 SV_08219 SV_04328 PV_03036 SV_14109 PV_03121 PV_03319 PV_04110 SV_14513 SV_06906 PV_02192 PV_02271 SV_14519 V2_06913 V1_02711 SV_10916 SV_10825 V1_00102 V2_08103 PV_03459 PV_03267 SV_01611 PV_03448 V3_11005 SV_16623 SV_05125 SV_05205 V2_04812 PV_03459 SV_17119 SV_16201 SV_03906 PV_03458

saṅkṣepatas tad-vyutpādana-artham idam -sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kāryana anṛtam || dayālutvāt parārthaṃ ca sarvana hi para-anugraha-pravṛttā mithyā-pralāpasambhavati, a-niścaya-phalatvād an-antaratve ca doṣāt. na ca asya prayatna-antad-upādānayor anyonya-vaiguṇya-āśrayatvena nir-ātmatām | a-viraktaś ca tṛṣṇāvān sarva’-tat-svabhāva ity api. satām api kārya-an-abhāve ’bhāvāt. kāruṇikasya api niṣ-phala eka-artha-upakriyā virodhinī iti sarvo ’yam dharma-icchā jāti-vāda-avalepaḥ | santāpaāsīta, kiṃ tarhi sarva eva asya avadheya etat, tathā api bāla-vyutpatti-nimitto ’yam -abhāve ’bhāvāt. kāruṇikasya api niṣ-phala avadheya ārambhaḥ phala-arthaḥ, niṣ-phalaprāsāda-puruṣa-ādīnāṃ vijātīyānām ansiddhā bheda-vyavasthitiḥ || vijātīnām ansarve prayatna-anantara-bhāvi-jñāna-kārya-dharmā sa dharmas tena kṛtaḥ sa tathā tadvyavaccheda-rūpasya a-parijñānāt, buddhāv aneva ayam anumāna-anumeya-vyavahāro buddhyeva ayam anumāna-anumeya-vyavahāro buddhyyathā-vyavahāraṃ saṃvṛtyā saṅkalayya samayam -bhedād darśana-abhyāsa-nirmitaḥ || tad-rūpavā, na tatra bhede niścayo bhavati. niścaya|| svabhāva-bhūta-tad-rūpa-saṃvid ity a-sāmānyam. sati sāmānya-grahaṇe tadtasmān na a-guṇa-darśanāt | api ca asad-guṇa|| pūrva-anubhūta-smaraṇāt tad-dharma-sambhūtaṃ na eka-kālaṃ kathañcana || kāraṇa-sāmānya-grāhiṇī. yam eva khalv ākāram iyam -hānaye || tad-artha-grahaṇaṃ śabda-kalpanā-upalabdheṣv artheṣv abhāveṣu samaya-vāsanāsarvathā asat pāratantryam iti kalpanāvidyate || buddher a-skhalitā vṛttir mukhyavarṇebhyo bhedaḥ sphoṭena cintitaḥ | kalpanā-siddhiś cet pramāṇād anya-vastuni || tattva-saṃsthitiḥ | bhāveṣu bhinna-abhimateṣv apy -jaḥ | pratyakṣa-ādi-mitā māna-śrutysā | avasthā a-hetur uktā asyā bhedam yathā-kalpanaṃ samīhita-ākāraṃ buddhāv hāniḥ sa paritasyati || tāvad duḥkhitam ādi satya-catuṣṭaye || abhūtān ṣoḍaśa-ākārān -vipralabdhā nāśaṃ guṇaṃ tasya ca bhāvam -kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍaa-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, a-vaiparītyam avisaṃvādaḥ. yathā catūrṇām -abhimatānāṃ tathābhāvaḥ, yathā catūrṇām sa śrīmān akalaṅka-dhīḥ svayam upetya -janmanām anyeṣāṃ ca svabhāvam enam tena ālambana-vedane | artha-sārūpyam anubhūyate | tena artha-anubhava-khyātir ca asya pramāṇayata ātma-vādo nirprāhus te ’pi nirvarṇita-uttarāḥ || āśrayautpādinī bhavaty eva karuṇā. tathā hi dharmahi teṣu pramāṇa-antarasya a-sambhavād a-tad1ab) yadā sāmānya-grāhiṇo vijñānasya na bheda ||101|| syād etat – bhavanti vyaktayas tasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad prasajyate || bhinne jñānasya sarvasya tena śabdeṣv ekam artham atyakṣa-saṃyogam anpuruṣa-vikalpaṃ yadi na apekṣeta nirevaṃ vivecayanti na vyavahartāraḥ. te tu svasvarūpeṇa pīḍā duḥkhaṃ svayaṃ yadā | na tad-

ālambanaṃ ārabhyate. pakṣa-dharmas tad-aṃśena vyāpto hetus ārambha-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, ārambha-abhiyogataḥ | tataḥ pramāṇaṃ tāyo vā ārambha-ātma-utkarṣa-para-paṃsana-ādīn asadārambha eva vādasya. kathaṃ ca evaṃ jayaārambha-virāme kadācid upalambhaḥ. tena tadārambha-virodhāt, tayor viruddhayor ekasya bhāve ārambha-samāśritaḥ || so ’-muktaḥ kleśaārambha-sambhavāt. svabhāva-viprakarṣeṇa draṣṭum a ārambho ’-viparyāsād iti cet. na, parārthasya eva ārambhaḥ. tāś ced vyaktayo bhinnā apy ekaṃ ārambhaḥ pāpa-hānāya ca iti dhvasta-prajñāne ārambhaḥ phala-arthaḥ, niṣ-phala-ārambhasya ārambhaḥ. yathā-vastu-pratipadyamānā api tadārambho viparyāsād iti cet, na, parārthasya eva ārambhasya upekṣanīyatvāt. tad ayaṃ śabdān api ārambhāt kutas tat-samudāyo dravyam, a-saṃyogāś ārambhān na ālekhya-ādau vicitra-dhīḥ | aārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. ārādhanena phalati iti. tat-prayoga-upakāraārūḍhe ’rthe na saṅketaḥ śakyata ity eke. teṣām a ārūḍhena dharma-dharmi-nyāyena iti. dharmaārūḍhena dharma-dharmi-bhedena iti. bhedo dharmaārocayet, yathā-samayaṃ ca arthaṃ niṣpādayed iti āropa-gatyā anya-vyāvṛtta-adhigateḥ punaḥ | śabda āropa-manasor bādhya-bādhaka-bhāvataḥ | na hi āropa-viplavāt | nīla-āder anubhūta-ākhyā na āropo na anyathā atiprasaṅgād iti cet. saty ekaāropaḥ snehāt tatra hi dṛśyate || tasmāt tatāropaṇād vinā | sa eva ayam iti jñānaṃ na asti āropataḥ kaścid eka-apoddhārato ’pi vā | tantvāropayati, sa eva asyā viṣaya iti, a-viṣayīāropita-ātmanām | a-liṅgatva-prasiddhy-artham āropita-rūpa-viśeṣeṣu ca tathā vikalpa-utpatteḥ. āropitaṃ kṛtvā vyavahāre sarvathā sa eva kiṃ na āropitayoḥ sadā | siṃhe māṇavake ca iti ghoṣaṇā āropitā sā syāt kathaṃ vā a-puruṣa-āśrayā ||268|| ārope viparyāsas tat-siddher a-pramāṇatā | āropeṇa vṛttitaḥ || kā artha-saṃvid yad eva idaṃ āropeṇa sūcitāḥ || tad-āśraya-bhuvām icchāāropya cetasā ||276|| na bhāvo jāto ’parasmān āropya tad-vyavacchedena vyapadeśaḥ kriyate. āropya na ca sva-stho ’vatiṣṭhate | mithyāāropya paritṛṣyati | tatra eva tad-viruddha-artha āropya sa-hetukam a-hetukaṃ vā a-pratiṣṭhitaārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ ca ārya-satya-darśana-vad yathā nirṇītam asmābhiḥ ārya-satyānāṃ vakṣyamāṇa-nītyā. tasya asya puruṣa ārya-satyānām. an-anumeyānāṃ tathābhāvo yathā āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ ālagayanti. etena dhātv-āyatane vyākhyāte. dharma ālamba ātmā vittiḥ svayaṃ sphuṭaḥ || api ca ālambas tu tad-ābhatā || kaścid bahiḥ-sthitān eva ālambaḥ syāt, a-pratyakṣatvād ātmanas tat-kāryaālambana-abhyāsa-bhedād bhinna-pravṛttayaḥ | ālambana-ādayo maitry-ādayaḥ sūtre deśitāḥ. etāś ālambana-pratītaye pramāṇam āgamaḥ. pramāṇaālambana-bhāvena upayujyate, tadā na tau kadācid ālambana-bhāvena kāraṇaṃ na tu kevalāḥ. yadā ālambana-viṣaya-bhedāt pramāṇayor viṣaya-bhedam ālambana-vedane | artha-sārūpyam ālamba ātmā ālambana-samāropaṃ viniścitya vyācakṣāṇo jaiminis ālambanaḥ svayaṃ prakāśeta. yatne ’pi na śakyeta, ālambanam eva arthakriyā-yogyaṃ manyamānā dṛśyaālambanaṃ jñānaṃ na tadā evaṃ prasajyate ||

ālambanā SV_00914 V3_03201 PV_03450 PV_04098 V1_02114 PV_03520 PV_04159 PV_04156 PV_03205 VN_03507 VN_06716 PV_03405 SV_11711 PV_03407 SV_04101 SV_06726 SV_07717 PV_03265 V1_04005 V1_04007 VN_06812 V1_04004 V1_04007 V1_04008 SV_13014 V3_05012 PV_03408 PV_03310 V1_01810 V1_03211 V1_03301 V1_03215 SV_13917 PV_02087 V3_05004 V1_03412 SV_13027 V3_05110 SV_15806 SV_13901 SV_13002 SV_13909 SV_13010 V3_05008 V1_03413 SV_14309 V3_05010 SV_13012 SV_13022 V3_05105 SV_13026 HB_00906 PV_03413 V3_05109 V1_03413 VN_00803 SV_14307 SV_13008 V3_05006 SV_14309 SV_13907 HB_00906 V2_07003 SV_13112 V3_05211

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eva karuṇā. tathā hi sattva-dharma-ādytad grāhyam iti. śāstravato ’py a-tadtat pratibhāsā vā yadi dhīr vetti na aparā | dharmo ’-sukha-pradaḥ || śāstriṇo ’py a-tadca paryanuyuktā hetu-prakṛtim eva te ’py apy ekena paṭīyasā | cittena āhita-vaiguṇyād uttara-uttara-vṛddhimat | gurutvaṃ kāryam nāntarīyaka-bhāvinaḥ | ā-sūkṣmād dravyam -vyavasthitiḥ || vijātīnām an-ārambhān na dṛṣṭānta-virodha-ādayo ’pi vaktavyā bhaṇḍapratipattuṃ samartha iti. sa eva ayaṃ bhaṇḍa-dṛśye ’rthe tad-a-vyaktaṃ kathaṃ punaḥ || nityaṃ ghaṭa-ādīnām a-grahaṇa-āpatter anvyakta-a-vyaktaṃ na yujyate | tat syād indriya-ādi-vat ||73|| yathā indriya-viṣayaanyatra anyato bhedāt. yathā cakṣū-rūpaanyonyābhyām avayavābhyāṃ tat-sambandhād tad-viruddhe ’pi dṛśyate || akṣṇor yathā eka indriya-yogyatā-utpatti-lakṣaṇo vā iti na ankāraṇa-avyabhicārāt. nāntarīyakatayā -hita-ratair eṣa sadbhiḥ praṇītaḥ | tattvayuktam, pratibandha-kāraṇa-abhāvāt. rūpa-lakṣaṇatvād gṛhyeta. na vā kevalasya apy na vā kevalasya apy ālokasya darśanād anhetavaḥ. paraspara-sahitās tu viṣaya-indriyahetavaḥ. paraspara-sahitās tu viṣaya-indriyaa-dṛṣṭir vā sūkṣmo ’ṃśas tasya kaścana | -graho loke ’-kriyāvattve ’pi kathyate || vyavahāraḥ pravartate ||18|| artha-ślokāḥ. etena indriya-sannikarṣa-artha-ālocanam, a-tādrūpye tasya eva tad-arthabhedakāni, sarva-jñāna-hetutvāt. na artha-prasaṅgāt, vastuno ’n-ādheya-viśeṣatvāt, viśiṣṭānām aindriyatvam ato ’n-aṇuḥ | etena prāk sato niyamena ayogāt, prayatnasya vastra-udaka-vat. ekasya ca āvaraṇe sarvasya -vaiguṇya-tāratamya-bhedena atiśāyayed api. -vaiguṇya-tāratamyena atiśāyayed api, anyataḥ svarūpa-pariṇāmo vyaktir na apy karaṇebhyo ’tiśayavattā vā śabdasya vyaktir syāt. nitya-upalabdhir nityatve ’py anetat. na api śabdasya nityasya kiñcid kiñcitkaro nāma. akiñcitkaraś ca kaḥ kasya kiñcitkaraṃ nāma. akiñcitkaraṃ ca kiṃ kasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vā kasyacid iti kāṣṭhaṃ na dṛśyeta, tat kāṣṭhasya atiśayam utpādayanti khaṇḍayanti vā, yena kam atiśayam utpādayanti khaṇḍayanti vā yena -vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya -vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya vidā. tena yad indriya-viṣaya-madhya-sthitam -ādi-prasaṅgaḥ. na api svabhāva-antaram asya āśritya bhaved rūpa-antaraṃ yadi || anyonyavidā. tena yad indriya-viṣaya-madhya-sthitam āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya -vivekena buddhau svarūpeṇa pratibhāsena kim virodhaḥ. tat-parigrahataś cen na tena anapi tasya upalabhya-ātmanaḥ kiñcid upalambha-śabdeṣv an-upayogāt. na hi tasya upalambhaāvaraṇam ity āpannam. na ca etad yuktam. -sāmarthyaṃ kiṃ nu tad bhavet ||264|| na hy -antaram asya āvaraṇam, tad-avasthe tasminn a-pratipatter upadeśe ca śabdānām artheṣv ansahakāriṇaḥ | (252ab) syād etat – na kiñcid ity ekānta eṣaḥ. syād etat, na

āvaraṇān ālambanā maitry-ādaya iṣyante. etāś ca sajātīyaālambane vastuni viruddha-uktāv api na bādhā, ālambamānasya anyasya apy asty avaśyam idaṃ ālambe viruddha-uktau tu vastuni | na bādhā ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad-rūpaālayān na anya-sambhavaḥ || na apekṣeta anyathā ālāya yadi na eva upalakṣyate || ā sarṣapād ālāyās tolyatvād aṃśu-pāta-vat || dravya-antaraālekhya-ādau vicitra-dhīḥ | a-rūpatvān na ālekhya-nyāyena iti tatra api pakṣī-kṛta-dharmaālekhya-nyāyo ’tra api. yathoktena nyāyena āloka-akṣa-manaskārād anyasya ekasya gamyate | āloka-apekṣa-grahaṇa-prasaṅgād anapekṣa-ātma-anāloka-bhedāc cet tat pidhāna-a-pidhānayoḥ || āloka-manaskārā ātma-indriya-mano-’rtha-tatāloka-manaskāresv ātma-indriya-mano ’rtha-tatāloka-rajju-vaṃśa-daṇḍa-ādi-vat. na hi saāloko naktaṃcara-tad-anyayoḥ | rūpa-darśanaāloko rūpa-upalambhaḥ syāt, kāryasya kāraṇaālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na ālokaṃ timirayati taṃ dur-vidagdho jano ’yaṃ ālokayos tu taj-jñāna-utpādana-yogyatāālokasya darśanād an-ālokasya vā rūpasya kaiścit ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti na ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-utpādād ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-utpādād ālokena na mandena dṛśyate ’to bhidā yadi || ālocana-akṣa-sambandha-viśeṣaṇa-dhiyām ataḥ | na ālocana-mātre ’pi pratyakṣe ’nubhava-sāmarthyaālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma ālocanatva-asiddheḥ. tathā viśeṣaṇa-jñānam, aālocanam, a-tādrūpye tasya eva tad-arthaāvaraṇa-abhāvasya a-kāryatvāt, vastu-vad eva āvaraṇa-ādīnām abhāvaś ca nirākṛtaḥ || kathaṃ vā āvaraṇa-indriya-śabdeṣv an-upayogāt. na hi tasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇa-bhedena śabda-ādau śruti-māndya-pāṭavaāvaraṇa-bhedena śabda-ādau śruti-māndya-pāṭavaāvaraṇa-vigamanam. kiṃ tu tad-viṣayā pratītir aāvaraṇa-vigamo vijñānaṃ vā gaty-antara-abhāvāt. āvaraṇa-sambhavāt ||251|| atha tac chabda-rūpaṃ āvaraṇam a-sāmarthyād ity apy uktam. tasmān na āvaraṇam anyad vā iti nirloṭhita-prāyam etat. āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam ity āpannam. na ca etad yuktam. āvaraṇaṃ āvaraṇam iṣyante. na brūmaḥ – te kiñcid āvaraṇam iṣyante. na brūmas te kañcid āvaraṇam ucyante. na prāg yogyasya pratibandhāt, āvaraṇam ucyante. na prāg yogyasya pratibandhāt, āvaraṇaṃ tat tau vijñāna-utpatti-vaiguṇyaāvaraṇam, tad-avasthe tasminn āvaraṇasya apy āvaraṇaṃ teṣāṃ syāt tejo vihatis tataḥ | tatra āvaraṇam, tau vijñāna-utpādana-vaiguṇyaāvaraṇam, na avayavina iti cet, ardha-āvaraṇe ’py āvaraṇam. pratibhāsamānāś ca vivekena pratyakṣā āvaraṇaṃ yataḥ | (271ab) yadi tena artha-antareṇa āvaraṇaṃ sambhavati. tasya sato ’pi tad-ātmānam a āvaraṇaṃ sambhavati. sato ’pi vā kasyacit tadāvaraṇaṃ hi darśanaṃ bibadhnīyān na abhighātaāvaraṇasya akiñcitkarāṇi karaṇāni samarthāni nāma. āvaraṇasya apy ayogāt. na api vināśa-hetunā bhāva āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ āvaraṇān nityaṃ sarve śabdā na śrūyante. api tu āvaraṇān nityaṃ sarve śabdā na śrūyante, api tu

āvaraṇān PV_03342 SV_13905 V1_03414 SV_13910 SV_13106 V3_05205 PV_03413 V1_03412 PV_04025 VN_06607 PV_03276 HB_03219 VN_06608 PV_03398 V1_02401 V1_01014 HB_02215 SV_16511 V3_07308 V1_02107 V1_03414 PV_04197 V3_05409 V2_04512 PV_02140 PV_02085 PV_03411 SV_15028 PV_02085 PV_02085 V1_02802 SV_17416 SV_14616 SV_15008 PV_02053 SV_16512 V3_09404 SP_00003 SV_06203 SV_01506 SV_16919 SV_11512 V2_05208 V3_01906 V3_01904 PV_04030 SV_06202 SV_01724 SV_09223 SV_06201 SV_12308 SV_12210 PV_04171 SV_09217 HB_00114 SV_01021 SV_00204 HB_00112 V2_09209 PV_02184 V1_00703 NB_01006 SV_16222 V3_10810 V3_13004

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bhedena na syād anubhavo dvayoḥ | a-dṛṣṭa-hāny-upajanana-lakṣaṇatvāt. atha tad-rūpaāvaraṇam, na avayavina iti cet, ardhaa-sāmarthyād ity apy uktam. tasmān na -svabhāva-vṛttaya eva syuḥ. tat saty apy yathā-svabhāva-vṛttaya eva. tat saty apy tataḥ | tatra ekam eva dṛśyeta tasya ansiddhi-prasaṅgād vastra-udaka-vat. ekasya ca || a-viśeṣa-uktir apy eka-jātīye saṃśayapratijñātaṃ khalv anena na asad upādāya sukha-duḥkha-ādi-vedanam | ekam sambandha-abhāvasya tulyatvāt. liṅgatiro-bhavati iti. sad-asatoś ca tiro-bhāva|| jñānam indriya-bhedena paṭu-mandasarva-vedana-prasaṅgāt. tāṃ tu sārūpyam na indriya-jñānam artha-saṃyojanāṃ kalpanām sa tarhi bhāvaḥ svabhāvena vināśam anna aparam. kevalaṃ samaya-vaśāt taṃ tam hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam -samayatvān na sukha-ādīnām ātma-saṃvittir na avayavina iti cet, ardha-āvaraṇe ’py anjñānaṃ prāk sato niyamena na | tasya jñānaṃ prāk sato niyamena na | tasya avinābhāva-a-vacanād upamāna-sādhya-tadnairātmya-dṛṣṭes tad yuktito ’pi vā | punar anyathā || ekasya ca āvṛttau sarvasya bhedena bhāsanam || mandaṃ tad api tejaḥ kim eva dharmas teṣām api saṅketa-balād anyathā|| ekasya ca āvṛttau sarvasya āvṛttiḥ syād ansyāt pṛthak siddhir anyathā || ekasya ca purato ’vasthitān iva ||29|| yathā-viplavam -ādinā ity āha vedaḥ, tac ca ayuktam ity virodhāt. evaṃ ca abhidhāne ’pi prayojanam hi yogyatā iti rūpa-atiśaya eva bhāvānām ity ’pi tayor na tulyaṃ citta-kāraṇe | sthityteṣām a-vidita-artha-niyamānām atyakṣa-lakṣaṇatvāt. vastv ekam eva avasthā-antaraso ’san katham apekṣate | saṃś ca sarva-nir-mater āśaṅkā-sthānaṃ tad eva nivartyam. an-darśanāt. asya api kvacid viśeṣe sambhavavā punar vyutpatti-darśanena sarvatra tad-vṛttau ca pauruṣeyatvam iti vipralambhaa-sambhavād eva na anya-dharma-vṛtti-niṣedha-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād -arthā. tatra sarva-anya-iṣṭa-nirākaraṇe ’py mataḥ || sarva-anya-iṣṭa-nivṛttāv apy prayoga-ayogāt. tatra hi yad eva mūḍha-mater niyama-abhāvāt sādhanasya sādhya-vyabhicārakiṃ viveka-viṣayā ity a-sthānam eva etad kenacid vyavacchedyena bhavitavyam, an-anyavivecayaṃs tat-svabhāva-sambhavinā tena anyo vā artha eka-pratiniyato na syād ity gatā | hetv-ādi-lakṣaṇair vyāpter anabhāvasya śabdā rūpa-abhidhāyinaḥ | na vyāpti-vacanāt tatra eva bhāva-niyama-artham vyatireko na niścita iti vipakṣe vṛttir siddhe punar vacanaṃ niyama-artham siddhe punar vacanaṃ niyama-artham tasya vyatireko ’-niścita iti vipakṣe vṛttir || yasmād deśa-viśeṣasya tat prāptykalpanā-apoḍham a-bhrāntam (4abʼ) timirapratītiḥ kalpanā. tayā rahitaṃ timiraayam anukramaḥ svabhāvataḥ kārakaḥ kasyacid sarvatra vyavaharan prakāmam āsādita-vidyāsva-āśrayeṇa sambandhaḥ, a-bhedād eva,

āśraya āvaraṇān no cen na nāma-artha-vaśā gatiḥ || tam āvaraṇānāṃ ca vyaktis te vigamo yadi | abhāve āvaraṇe ’py an-āvṛtatvāt prāg-vad asya darśanaāvaraṇe karaṇa-upakṣepaḥ. na apy eṣām aāvaraṇe jñāpayeyur eva indriya-ādayaḥ. na ca āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca āvaraṇe sakṛt || paśyet sphuṭa-a-sphuṭaṃ rūpam āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na āvahā | anyathā sarva-sādhya-ukteḥ pratijñātvaṃ āvir-bhavati, na sat tiro-bhavati iti. sad-asatoś āvir-bhavad dṛṣṭaṃ na dṛṣṭaṃ tv anyad antarā || āvir-bhāva-kāla eva tad-abhāva-siddheś ca. na hy āvir-bhāvāv antareṇa na kasyacit pravṛtty-uparamaḥ āvila-ādikām | pratibhāsa-bhidām arthe bibhrad āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ āviśati. vikalpa-utthāpitā sā ca nivartyeta āviśan kathaṃ naṣṭo nāma, tat-svabhāva-vināśayoḥ āviśanto dṛśyante. teṣām a-vidita-artha-niyamānām āviśanti. upādāna-dharmas teṣu upacaryate. tad āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ || āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ ||35|| āvṛtti-vacanānāṃ ca prayogāt tatra svārthaṃ triāvṛttir ity uktau janma-doṣa-samudbhavau || ātmaāvṛttiḥ syād an-āvṛttau | dṛśyeta rakte ca āvṛtter iha sā na kim | tanutvāt tejaso ’py etad āvṛtteḥ kārya-janana-svabhāva-sthitau ca eṣāṃ āvṛttau | dṛśyeta rakte ca ekasmin rāgo ’āvṛttau sarvasya āvṛttiḥ syād an-āvṛttau | āvega-pratipatti-pradarśanāt | parokṣa-gatiāvedita-prāyam, nityatvaṃ ca keṣāñcid bhāvānām aāveditam eva. ato bhāve hy eṣa vikalpaḥ syād āveditaṃ prāk. astu vā artha-antaram. tathā api āvedhakam anyac ca yataḥ kāraṇam iṣyate || na āveśād a-vidvān eva doṣa-upaplavaḥ kaścit tattvaṃ āveśād bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo āśaṃso bhāvaḥ katham apekṣate || dvayor ekaāśaṅkamāno vā kiṃ parasmād upadeśam apekṣate. aāśaṅkayā bhavitavyam iti sarvatra a-darśanaāśaṅkā-a-nivṛtteḥ. sarveṣāṃ yathārtha-niyoge ’py āśaṅkā. api ca, sambandhinām anityatvān na āśaṅkā. viruddha-niṣedhe ’pi tatra eva niṣedhe āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata eva. āśaṅkā-sthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āśaṅkā-sthāna-vāraṇam | vṛttau svayaṃ śruteḥ āśaṅkā-sthānaṃ tad eva nivartyam. an-āśaṅkamāno āśaṅkā syāt. tena ca pramāṇena sādhya-dharmasya āśaṅkāyāḥ. tasmāt siddham etat sarve śabdā viveka āśaṅkāyāṃ prayoga-ayogāt. tatra hi yad eva mūḍhaāśaṅkya-vyabhicāra-vādaḥ kriyate. nanu veda-aāśaṅkyate vyabhicāraḥ. so ’py anyonya-vyatirekī āśaṅkyaṃ ca sādhanam || pūrva-avadhāraṇe tena āśaṅkyā eva siddhās te vyavacchedasya vācakāḥ ||18 āśaṅkyeta. tat-sāmarthyād artha-gatāv upacāraāśaṅkyeta, vyatireka-sādhanasya a-darśana-mātrasya āśaṅkyeta. sajātīya eva sattvam iti siddhe ’pi āśaṅkyeta. sajātīya eva sattvam iti siddhe ’pi āśaṅkhyate. vyatireka-sādhanasya a-darśanaāśā-kṛto nṛṇām | sā bhava-icchā āpty-an-āptiāśu-bhramaṇa-nauyāna-saṅkṣobha-ādy-an-āhitaāśu-bhramaṇa-nauyāna-saṅkṣobha-ādy-an-āhitaāśu-siddher anyasya cirād aparasya vrata-caraṇaāśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam api āśraya-a-samaveta-rūpa-virahaś ca. samāna-deśa-

āśraya SV_10713 V3_07005 SV_11624 SV_11622 VN_05304 VN_00717 VN_05310 SV_11516 SV_10712 V2_08405 PV_04150 SV_07128 PV_03448 SV_07314 SV_05323 SV_07001 SV_14218 SV_03915 V3_12511 HB_01310 SV_11629 SV_10625 SV_07607 V3_13004 SV_07824 SV_07826 PV_03288 SV_08728 V3_09709 SV_05103 PV_02034 PV_04111 SV_03317 SV_07702 SV_07701 V3_02705 PV_02018 V3_09702 SV_17420 SV_11602 SV_16315 VN_01818 V3_12907 SV_02914 SV_07825 PV_03103 SV_07315 SV_07312 SV_07506 SV_07313 V3_13005 SV_11625 SV_11627 SV_00115 V3_04307 HB_00108 PV_02122 V1_03003 SV_07201 SV_11302 SV_01715 PV_03060 PV_02169 PV_02071 SV_12511

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chabda-artha eva kalpitaḥ. tasya vastvchabda-artha eva kalpitaḥ. tasya vastv-vināśād anityaḥ sa iti, tatra nityatvād syuḥ. na ca cyavana-dharmāṇaḥ. yad uktam – yathā-kathañcid uttaraṃ vācyam, uttaraṃ ca ekena śabdena sambandhaḥ, katham ekena eṣām yadā na anuvaktuṃ śaknuyāt, kas tasya vivādaanyathā an-āśritaḥ syāt. tato na nityaḥ. tad-jñāna-viṣayatvena kalpitaḥ | dharmo vastvkathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā | tena ity uktam ato ’-pakṣa-doṣo ’siddhahi tasya svarūpa-a-pracyutir eva. sā ca na dhiyaṃ prāhus te ’pi nirvarṇita-uttarāḥ || iti. uktam atra a-janya-janakayoḥ ko ’yam tasya tad-āśrayatve ’n-upakāriṇaḥ ko ’yam ko ’yaṃ samavāyo nāma. a-pṛthak-siddhānām na sarva iti cet. kāṣṭhā iti kaḥ sambandhaḥ. a-bhinna-ākārā buddhir utpadyate. tasyāḥ ka trividho hi dharmo bhāva-abhāva-ubhayakṣaṇikatvāt sāmagrī-kāryasya svabhāva-sthityupakāro jāteḥ sambandhasya ca āśrayāt, tena ayam ādhāra-vyavaccheda-anapekṣo na vivādaeva. bhāva-bhedo vāsanā-prakṛtiś ca tasya -a-samaveta-rūpa-virahaś ca. samāna-deśaiṣṭaḥ sāmānya-tadvatoḥ ||156|| yo ’pi hi svaiti pratisamādadhīta tasya apy asty eva ato ’khilam || trividhaṃ kalpanā-jñānam upayogāt. sa eva khalv ayaṃ paryāyo bhedavā kim abhivyakti-vādena. tasmāc chāstraviplave ’pi pramāṇa-tad-ābhāsa-vyavasthā, ā deha-saṃśrayāt | asiddho ’bhyāsa iti cen na -ādi-mitā māna-śruty-āropeṇa sūcitāḥ || tadśuklam iti. tan-mātra-viśeṣeṇa buddhes tadsarvagataṃ vā ākāśa-ādi-vat. tatra yadi svaca ayaṃ sāmānyam artha-antaraṃ kalpayan svaiti. anena eva ca anumāna-kāle śāstra-anviśeṣaṇam | a-bādhakam asiddhāv apy ākāśaviśeṣaṇam | a-doṣa-kṛd asiddhāv apy ākāśajanakatvam, niṣpatter a-kārya-rūpasya iti pauruṣeyo bhāvānāṃ saṃśleṣaḥ. kiṃ ca, citratvād upakāraka-śakteḥ. puruṣa-viśeṣaaparasya apy a-jijñāsitasya viśeṣasya śāstrasādhye tat-sambandhitā hetuḥ. nanu svaeva upalīyate. tasya nānā-upādhīnām upakāra-saṃyoga-apekṣa-pratipattikaṃ sāmānyam ’sau vācyo dharmo vikalpa-jaḥ || sāmānya-āśrayi-bhāva-lakṣaṇaḥ samavāya iti. svasāmānyasya vyaktiṃ brūmaḥ, kiṃ tarhi sva-hetuḥ syāt. samavāyād eva jñāna-hetutve svabrūmaḥ, kiṃ tarhi sva-āśraya-samavāyam. svasamāna-deśa-āśraya-indriya-yoga-apekṣāyām -apāye ’py a-nāśo yadi jāti-vat | nityeṣv āśrayeṇa saha naśyati iti. kevalaṃ nityeṣv -ādi-parihāraḥ. dharma-vacanena api dharmy-ādi-parihāraḥ. dharma-vacanena api dharmybhavati. dharma-vacanena api dharmyprati | sādhanānām a-sāmarthyān nityaṃ ca an-vikāre ca vikārāt, tan-nibandhanatvāc ca eva bheda-a-bheda-vivecane ||145|| astu nāma artha-jñāpana-hetur hi saṅketaḥ puruṣavaidharmya-dṛṣṭānte na iṣṭo ’vaśyam iha | tasya a-dṛṣṭa-ātma-rūpasya gater anyo ’rtha| bhūtānāṃ prāṇitā-a-bhede ’py ayaṃ bhedo yad sa-āśrayaḥ sarvaḥ sarva-utpattā ca sasarvathā anāditā sidhyed evaṃ na a-puruṣa-

āśrayaḥ āśraya-anupalambho dharma ity abhiprāyaḥ. yad āśraya-anupalambho dharma ity ayam atra āśraya-apāye ’py a-nāśo yadi jāti-vat | nityeṣv āśraya-apāyena āśrita-sambandha-vināśād anityaḥ sa āśraya-abhāve ’yuktam iti, yuktam aāśraya-abhimatena dravyeṇa sambandha iti kevalam āśraya-artha-mātra-uttara-vacane sāmarthyaāśraya-arthaś ca vaktavyaḥ. nityasya anāśraya-asiddhir asya ukto nyāya-vādinā ||212|| āśraya-asiddheḥ. nanu ca pradeśa āśrayo ’gniḥ āśraya-ādikaḥ || dharmi-dharma-viśeṣāṇāṃ āśraya-āyattā nityatvāt. sā apy ayuktā eva bhedaāśraya-ālambana-abhyāsa-bhedād bhinna-pravṛttayaḥ āśraya-āśrayi-bhāva-lakṣaṇaḥ samavāya iti. svaāśraya-āśrayi-bhāvaḥ, atiprasaṅgo vā. upakāre ’pi āśraya-āśrayi-bhāvaḥ. tad eva idam anāśraya-āśrayi-sambandhaś cet. na, tasya āśraya ity anya-apoha ucyate, tasya vastuṣu āśraya ity uktam. na abhāvasya kaścid dharma iti āśraya ity ucyante. tathā hi tat tebhyaḥ āśraya iti cet. jñāna-utpādana-hetūnāṃ sambandhāt āśraya iti na upanyasanīya eva syāt. kiṃ ca, sadāśraya iti nirloṭhitam etat. kathaṃ tarhi idānīṃ āśraya-indriya-yoga-apekṣāyām āśraya-samāna-aāśraya-indriya-saṃyoga-apekṣa-pratipattikaṃ āśraya-indriya-saṃyoga upakāraka iti tatas tadāśraya-upaplava-udbhavam | a-vikalpakam ekaṃ ca āśraya ekasya katham. pariṇāmo vā a-vyatirekiṇyāḥ. āśraya eva anumāne ’nyatara-asiddhiḥ śāstreṇa. āśraya-parāvṛtter arthakriyā-yogya-abhimataāśraya-pratiṣedhataḥ || prāṇa-apāna-indriyaāśraya-bhuvām icchā-vartitvād a-niṣedhinām | āśraya-bhūtāyā ekatvena a-pratibhāsanāt. nirāśraya-mātra-gataṃ ghaṭatva-ādi-śūnyeṣu pradeśeṣu āśraya-mātra-gataṃ vā kalpayet, sarvagataṃ vā āśraya-vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam āśraya-vad dhvaneḥ || asiddhāv api śabdasya āśraya-vad dhvaneḥ ||75|| asiddhāv api śabdasya āśraya-vaśena sthānam, kāraṇāc ca vināśa ityāśraya-vināśān naṣṭe sambandhe sa śabdaḥ punar aāśraya-vipāka-dharmā sa dharmas tena kṛtaḥ sa āśraya-vyāja-ādibhiḥ prakṣepo ghoṣaṇaṃ ca paraāśraya-vyāpti-vādinā api tad-deśa-sannidhir āśraya-śakti-svabhāvasya sva-ātmany a-bhedāt āśraya-śūnyeṣu pradeśeṣu na dṛśyata iti āśraya-saṃsiddhau sāmānyaṃ siddham eva tat | tadāśraya-samavāya-apekṣo vijñāna-hetus tena janya āśraya-samavāyam. sva-āśraya-samavetaṃ hi tad āśraya-samavāyinām anyeṣām api dṛśyatā-āpattiḥ. āśraya-samavetaṃ hi tad ātmany anyatra vā vijñāna āśraya-samāna-a-samāna-deśa-rūpasya a-bhedaāśraya-sāmarthyaṃ kiṃ yena iṣṭaḥ sa āśrayaḥ ||233| āśraya-sāmarthyaṃ na paśyāmaḥ, yena asāv āśrayaḥ. āśraya-siddhau dharmi-grahaṇa-sāmarthyāt āśraya-siddhau dharmi-grahaṇa-sāmarthyāt āśraya-siddhau para-āśrayatvād dharmasya dharmiāśraya-sthiteḥ || viśeṣasya a-svabhāvatvād āśraya-sthiteḥ, sarpa-ādi-bhrānti-van manoāśraya-hetukā sthitiḥ sāmānyasya. sā sāmānyād āśrayaḥ | girām apauruṣeyatve ’py ato mithyātvaāśrayaḥ | tad-abhāve ca tan na iti vacanād api āśrayaḥ | tad-āśrayeṇa sambandhī yadi syād āśrayaḥ | tan nirhrāsa-atiśaya-vat tad-bhāvāt āśrayaḥ | tasmāt sarvasya bhāvasya na vināśaḥ āśrayaḥ | tasmād apauruṣeyatve syād anyo ’py a-

āśrayaḥ SV_09517 V3_07507 PV_04147 PV_02253 PV_04255 PV_04019 PV_02186 PV_02121 PV_03482 PV_04077 PV_04091 PV_03205 PV_04184 SV_10521 SV_11625 SV_12512 V3_02902 V3_06709 V3_10003 SV_04424 V3_01109 V2_08406 SV_11515 V3_06311 SV_12113 PV_03235 PV_02160 PV_02067 V1_00308 SV_02125 SV_07202 SV_02321 V2_08801 SV_11627 SV_11517 SV_15006 VN_03010 V3_04106 V3_03604 PV_02262 SV_08003 PV_02063 V2_10008 SV_13102 V3_05202 SV_13619 PV_02205 V3_10906 SV_12005 V3_02903 VN_03114 HB_01504 SV_07802 SV_15919 V3_02408 PV_02040 VN_03412 PV_02285 V3_04808 SV_11312 SV_09104 V3_07306 V3_03502 V3_01602 PV_02071

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asiddhe bhāva-dharmo ’sti vyabhicāry-ubhayaasiddhe bhāva-dharmo ’sti vyabhicāry ubhaya| svayam iṣṭo yato dharmaḥ sādhyas tasmāt tadsā ca naḥ pratyaya-utpattiḥ sā nairātmya-dṛg|| tadvad bhede ’pi dahano dahana-pratyaya|| tat-saṃśayena jijñāsor bhavet prakaraṇa|| a-sukhe sukha-sañjñasya tasmāt tṛṣṇā bhava|| punar yatnam apekṣeta yadi syād a-sthira|| yathā pradīpayor dīpa-ghaṭayoś ca tad|| vicāra-prastuter eva prasiddhaḥ siddha | sandigdhe hetu-vacanād vyasto hetor an| a-rūpatvān na saṃyogaś citro bhakteś ca na | dharmī dharmāś ca bhāsante vyavahāras tad-arthas trividho dharmo bhāva-abhāva-ubhaya| nityeṣv āśraya-sāmarthyaṃ kiṃ yena iṣṭaḥ sa | tasmād apauruṣeyatve syād anyo ’py a-narasandigdhe hetu-vacanād vyasto hetor an-arthas trividho dharmo bhāva-abhāva-ubhaya| dharmī dharmāś ca bhāsante vyavahāras tad| tena anya-apoha-viṣayo vastu-lābhasya ca yathā asiddhau hetu-dṛṣṭāntau, a-prakaraṇaanyathā āśraya-asiddheḥ. nanu ca pradeśa -pratibandhe tayoḥ sambandhitā-ayogāt. sa ca pramāṇa-antara-bala-utpanno ’n-akṣa-liṅga||241|| na khalu kiñcid anyad apauruṣeyatvabhinna-arthāni iti tat kutaḥ || jāto nāma sva-āśrayeṇa ca || a-vinirbhāga-vartitvād bhāva-santateḥ | tathā utpatteḥ sa-hetutvād sūcayeyur iti sa eva ca tathā-pratipādyamāna darśana-a-darśane na anvaya-vyatireka-gater vā syād an-anyā vā. sā anyā cet tām eva sa anumīyate. sa eva ca sāmagrī svabhāva-sthityanumīyate. sā eva ca sāmagrī svabhāva-sthityāśraya-sāmarthyaṃ na paśyāmaḥ, yena asāv an-upakāryatvāt. an-upakurvāṇaś ca anśabda-śaktir yogyatā-ākhyā artha-pratipattysādhana-vākye prayoga-pratiṣedhāt tadanupalambham antareṇa anyaḥ kaścid vyavasthāsaṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātrajanma-kāraṇam | gati-pratītyoḥ kāraṇāny -śabdena abhidhīyante, kiṃ tarhi tat-karmaasator na āśrayaḥ sthiti-kāraṇam | sataś ced ata eva vaidharmya-dṛṣṭānte ’vaśyam iha vikalpa-nirmita eva syāt. na vastv’pi vikalpa-nirmita eva syāt, na vastvvarṇeṣv apy asti. sā eva ca anyatra api tadsa kathyatām | ukto mārgas tad-abhyāsād -kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhayasā ca utpattir abhivyaktir vā avyabhicāranirākṛto viparyaye pramāṇa-vṛtter an-anapekṣo virodhaḥ syāt, syāt parājayahetuḥ. yas teṣāṃ paraspara-upasarpaṇa-ādy-sthita-ātmā iti cet. tat-svabhāva-darśana-prasūtā tad-viṣayā buddhis tad-vyaktiḥ. tadaparaḥ prāha. tatra api vicāra-prastāvād eva teṣāṃ bhaṅgaś ca dṛśyate || tasmāt sthityvirodha iti pratijñā-hetū āśritya ubhayasarvaṃ tad ity-ādāv anekadhā | anumānapratīyate, kiṃ tarhi vivakṣita-dharma-anna ayaṃ samayam apekṣeta. a-pratītytathā ca sarvatra ayam anvaya-vyatirekatv asāv api pradhāna-ādi-lakṣaṇa-bheda-an-abhidhānam. atra api ko ’yam avaśyaṃ paraapi sa iti virodhaḥ. itaś ca na sāmānyaa-śaktāḥ sthiti-hetavaḥ || sthitimān sa-

āśrayaḥ āśrayaḥ | dharmo viruddho ’bhāvasya sā sattā āśrayaḥ | dharmo viruddho ’bhāvasya sā sattā āśrayaḥ | bādhyo na kevalo na anya-saṃśrayo vā āśrayaḥ | muktis tu śūnyatā-dṛṣṭes tad-arthāḥ āśrayaḥ | yena aṃśena ādadhad dhūmaṃ tena aṃśena āśrayaḥ | vipakṣa-upagame ’py etat tulyam ity āśrayaḥ | virakta-janma-a-dṛṣṭer ity ācāryāḥ āśrayaḥ | viśeṣo na eva bardheta svabhāvaś ca na āśrayaḥ | vyaṅgya-vyañjaka-bhāvena vyavahāraḥ āśrayaḥ | sva-icchā-kalpita-bhedeṣu padārtheṣv aāśrayaḥ || anumānasya bhedena sā bādhā uktā āśrayaḥ || pratyekam a-vicitratvād gṛhīteṣu āśrayaḥ || vyavahāra-upanīto ’tra sa eva a-śliṣṭa āśrayaḥ ||205 || tasmin bhāva-an-upādāne sādhye āśrayaḥ ||233|| śrūyata etan nityā jātir āśrayitā āśrayaḥ ||244|| puruṣa eva hi svayam abhyūhya āśrayaḥ ||26|| vyastaḥ pramāṇābhyāṃ nirākṛto āśrayaḥ ||53|| tasmin bhāva-an-upādāne sādhye āśrayaḥ ||77|| vyavahāra-upanīto ’tra sa eva āśrayaḥ ||80|| yatra asti vastu-sambandho āśrayaḥ, a-nāntarīyaka-abhyupagamaś ca śāstraāśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya āśrayo ’nityaḥ. apāye ’sya sambandhasya apy āśrayo ’nupalambha-vikalpo na pramāṇam. darśanam āśrayo ’nyatra idānīntanānām an-upadeśa-pāṭha-aāśrayo ’nyonyaś cetasāṃ tasya vastunaḥ | ekasya āśrayo ’yuktam anyathā | mada-ādi-śakter iva ced āśrayo ’yuktam anyathā || syād ādhāro jala-ādīnāṃ āśrayo ’stu. tad-bhāva-bhāva-anupalabdhī tarhi āśrayaḥ kathaṃ dhūmo ’gniṃ na vyabhicarati iti āśrayaḥ karoti. sā ca a-pratibaddhā sāmānya iti āśrayaḥ kāryasya. ata eva sahakāriṇām apy aāśrayaḥ kāryasya. ata eva sahakāriṇām apy aāśrayaḥ. kṛtasya karaṇa-abhāvād a-kārakasya ca āśrayaḥ. jāter vācyatvād a-doṣa iti cet. na, tadāśrayo jaiminīyair varṇyate, sā artha-antaram eva āśrayas tat-kṛto vā hetu-dṛṣṭāntayor na virodha āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādi āśrayaḥ. tan na asiddhiḥ śabda-siddhānām iti āśrayas tāny a-dṛṣṭataḥ || a-dṛṣṭa-nāśād a-gatis āśrayo dravyam. tasya karma-sāmānyasya śrutyāśrayo na asyāḥ sthātur a-vyatirekataḥ || āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tadāśrayaḥ. na ca samāropa-anuvidhāyinyo ’rthakriyāḥ. āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rthakriyāḥ. āśrayaḥ, na viśeṣaḥ. tat kathaṃ tulye ’bhyupagama āśrayaḥ parivartate || sātmye ’pi doṣa-bhāvaś cen āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇāāśrayaḥ pauruṣeyī iti pauruṣeya eva sambandhas āśrayaḥ prati-pramāṇasya. viruddhayor ekatra āśrayaḥ. pratijñā-adhikaraṇatve punas tat-prayoga āśrayaḥ pratyaya-viśeṣaḥ, sa tad-dhetu-janane āśrayaḥ pratyayaḥ sarvatra sarva-ākāraḥ syāt. āśrayaḥ prayoktā iti. atra apy uktaṃ śrotary api āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat. na āśrayo buddher buddhim eva samāśritaḥ | kaścin āśrayo bhavati. tatra yadā pratijñā-virodho āśrayo liṅgam avinābhāva-lakṣaṇam | vyāptiāśrayo vastu. anya-viṣaye ’pi nañi vibhāgena āśrayo vā kathaṃ sambandhaḥ. saṅketāt tadāśrayo vyavahāro na syāt, uṣṇa-svabhāvo ’gnir na āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate. tathā āśrayaḥ. sa eva tam arthaṃ para-mukhena āśrayaḥ, sarva-vyakti-sambhava-abhāve tat-sāmānya āśrayaḥ sarvaḥ sarva-utpattā ca sa-āśrayaḥ |

āśrayaḥ SV_07111 SV_07010 PV_02063 SV_12001 SV_11514 SV_03017 NB_03061 SV_12001 V3_03501 HB_00714 PV_03234 V3_02411 SV_07002 SV_11722 SV_13224 V2_05702 SV_00302 SV_10909 V3_09903 SV_00108 V3_11612 SV_03221 SV_04313 V3_08506 V1_03305 HB_00102 SV_12116 HB_00108 SV_06526 SV_05323 SV_08513 V3_03005 PV_04095 SV_10416 PV_02227 PV_03315 PV_03025 PV_02234 PV_04228 V2_05504 V3_12804 NB_03114 SV_01808 V2_10014 SV_05902 SV_05820 HB_02814 PV_04234 V2_05515 PV_03052 VN_05209 SV_01814 SV_11206 V2_06704 V3_02411 PV_03152 V3_03103 SV_04008 SV_03916 SV_05325 V3_10602 VN_01817 PV_04138 SV_07108 SV_14109

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sthitiḥ (145bcʼ) atha api syāt – sthāpaka kāraṇa-bhāva-kṛta eva pratibandhaḥ. tad ayam -dravatva-vat || an-āśrayāt sad-asator na vastu ca sambandhaḥ. sa kathaṃ tadna sambandhe ’sti nityatā | (231ab) paraiti vyarthaḥ śabda-prayogaḥ syāt. arthakriyāsvayaṃ vādino ’siddham. tathā svayaṃ tadca sambandhaḥ. sa kathaṃ tad-āśrayaḥ syāt. samaye na pravartate vicāraḥ, so ’vaśyam paraṃ pratipādayann a-pūrvam artha-kramam -bhedataḥ || eka-arthatve ’pi buddhīnāṃ nānā-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram -āśrayi-bhāvaḥ. tad eva idam an-upakārakasya a-viveka-a-darśanayor viveka-sattā-viparyayayugapac chravaṇāt, svabhāva-bheda’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha’pi, vikalpa-bhedānāṃ svatantrāṇām an-artha-anumāna-a-gamye ’py arthe pratipattes tadity ucyante. na evaṃ liṅga-liṅginoḥ, bhedaspṛham || artha-an-artha-vivecanasya anumānaca sidhyati, tasya upalambha-anupalambhaca vyatirekiṇyā vibhakter ayogas tasyā bhedana ca te nir-āśrayās tad-bheda-darśana-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūta-aṃśayos tu sādhya-sādhana-bhāvo vyavasthāparokṣa-artha-pratipatter anumānaan-iṣṭatvād ity-ādāv apy uktam iṣṭes tad-vacanena api dharmy-āśraya-siddhau parabuddhibhir viṣayī-kriyate, ākāra-bheda-antara-janane ’pi tasya kiṃ tena. tasya tad(168bcʼ) bhedaḥ. sthāna-a-sthānayor eka-ātma-āśraye tat-prasiddhe vicārasya iti prastāvaarthe vicāras tad-an-āśraye || tat prastāvaavatiṣṭhate tad-upādānayor anyonya-vaiguṇya-hānyā atra tyāgo na tu viparyaye | upabhogasakṛd-bhāve dhiyo ’ṃśayoḥ | tad-vyavasthā|| na jātir jātimad vyakti-rūpaṃ yena a-para| nivṛtta-sarva-anubhava-vyavahāra-guṇa-arthaṃ bhāva-abhāva-samāśrayam | a-bāhya-arthaṃ bhāva-abhāva-samāśrayam | a-bāhyatasmād a-vastu-darśana-bala-pravṛttam āgamatasmād a-vastu-darśana-bala-pravṛttam āgamasvaṃ svabhāvaṃ hetuṃ vā antareṇa bhaved ity svabhāvaṃ hetuṃ vā antareṇa bhaved ity ekaṃ vastu-sāmānyam abhyupagamya itaretaravṛkṣa-artha-grahaṇe dvayam ||113|| anyonyana viṣaya-viṣayi-bhāvaḥ. anyathā itaretara|| taṃ tathā eva a-vikalpya-artha-bheda||25|| taṃ tathā eva a-vikalpya artha-bhedaca bhāva-abhāva-ubhaya-āśrayāt || yadi bhāvanāma nigrahasthānam. a-pratyuccārayan kimvaidharmya-dṛṣṭānta-āśrayeṇa iti manyamāna -upadeśād ayaṃ pratipadyeta. mā bhūt puruṣaa-niścinvan pratipadyeta. mā bhūt puruṣa-uparacito ’-prasiddha-rūpa-sāmānyo viśeṣavā | tantv-ākhyāṃ vartayet kārye darśayann a-vacanān na pratiṣedhe doṣaḥ. sva-upagamatathā-jñāna-utpatteḥ kiṃ nibandhanam anbhāvāt, a-virodhāt, vyavahārasya ca śabdaanyas tat-karaṇāt tad-upakārī. tad-apekṣasya ||81|| ity antara-ślokāḥ. tathā svayaṃ tadtad-aṅgaṃ dharmo yasya arthasya vivāda’pi syād bādhā ity asya prasiddhaye | viśeṣa-lakṣaṇa ādhāra-bhāvaḥ sāmānye sāmānya| kalpanā-āropitā sā syāt kathaṃ vā a-puruṣa-

āśrayā āśrayaḥ sāmānyasya tataḥ sthiti-hetutvād ādhāro āśrayaḥ sāmānyasya sva-ātmany an-upakurvāṇo āśrayaḥ sthiti-kāraṇam | sataś ced āśrayo na āśrayaḥ syāt. āśrayaṇīya-ayogāt. an-āśrito hy āśrayo hi sambandho ’-pratibandhe tayoḥ āśrayo hi sarvo vidhi-pratiṣedhābhyāṃ vyavahāraḥ. āśrayaṇasya vā sandehe ’siddhaḥ. yathā bāṣpa-ādiāśrayaṇīya-ayogāt. an-āśrito hy evaṃ syāt. tathā āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva tasya āśrayata iti kim atra kāraṇam. tasmān na prameyaāśrayatā sa cet | śrotṛ-ādi-cittāni idānīṃ bhinna āśrayate. atha prasiddha-apadeśena dharmiṇaḥ āśrayatvaṃ na sambhāvayāmaḥ. atiprasaṅga-bhayāt. āśrayatvāt. anyathā tat-sthiter abhāva-prasaṅgāt. āśrayatvāc ca bheda-vyavasthiteḥ. laghu-vṛtteḥ āśrayatvāt. tat-kalpita-viṣayād artha-pratītāv an āśrayatvāt. tat-kalpita-viṣayād artha-pratītāv anāśrayatvāt tad-anya-pratipatti-vad avisaṃvādo āśrayatvāt tad-bhāvasya. na hi svayaṃ jñānaāśrayatvāt tad-vipratipattes tad-vyavasthāpanāya āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva āśrayatvāt. dvayor eka-abhidhāne ’pi vibhaktir āśrayatvāt. na a-vastu-dharmatā tat-svabhāvasya āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor aikyaāśrayatvāt saṅkṣepatas tad-vyutpādana-artham idam āśrayatvād ity-ādi. api ca, yaj-jātīyo yataḥ āśrayatvād dharmasya dharmi-vacanāt pratyāsatteḥ āśrayatvād bhedasya, tasya ca a-bhedāt. tadāśrayatve ’n-upakāriṇaḥ ko ’yam āśraya-āśrayiāśrayatve ko ’nyo dharmo bhedaka iti nānātvam eva āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ āśrayatve hi śāstraṃ bādhakam ity amum | vaktum āśrayatvena ārambha-virodhāt, tayor viruddhayor āśrayatvena gṛhīteṣv indriya-ādiṣu || svatva-dhīḥ āśrayatvena sādhya-sādhana-saṃsthitiḥ || sarvaāśrayam | siddhaṃ pṛthak cet kāryatvaṃ hy apekṣā āśrayam || icchet prema kathaṃ premṇaḥ prakṛtir āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam || āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam ||20|| āśrayam anumānam āśritya tad-artha-vicāreṣu āśrayam anumānam āśritya tad-artha-vicāreṣu āśrayam antareṇa api vaidharmya-dṛṣṭānte āśrayam antareṇa api vaidharmya-dṛṣṭānte āśrayam anya-vyavacchedena saṅkete codayanti. āśrayam ity eka-graha-abhāve dvaya-a-grahaḥ | āśrayam idaṃ syāt. anya-bhāvāc ca abhāva-siddhāv āśrayam upāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante āśrayam upāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante āśrayaṃ jñānaṃ bhāve bhāva-anubandhataḥ | na ukta āśrayaṃ para-pakṣa-pratiṣedhaṃ kuryād iti. āśrayaṃ pratikṣipati sma. tena eva jñātaāśrayaṃ vacanam āgamaḥ praṇetur dur-anvayatvāt. āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt. āśrayaṃ vicāram āśrayate. atha prasiddhaāśrayaṃ śruteḥ || upakārya-upakāritvaṃ viccheda-a āśrayaṃ hi śāstraṃ virundhāno vihanyate, na āśrayasya ca utpattau sarvatra syāt. atha vā āśrayasya tathā-darśanāt. na punar vastu-bhūtaṃ āśrayasya tad-upayoge ’n-upakāryatve kā iyam āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādiāśrayasya vāda-prastāva-hetoḥ, sa sādhana-aṅgaḥ. āśrayasya virodhena tad-āśrita-virodhanāt || āśrayasya sambhavati, tasya a-janyatvāt tadāśrayā ||268|| varṇa-vyatirekiṇy ānupūrvī sphoṭa-

āśrayā SV_16011 PV_03108 SV_13621 SV_03426 V2_07109 SV_00410 SV_06914 SV_03714 SV_13622 SV_03518 SV_04313 V3_03604 SV_06611 SV_06610 SV_11214 SV_11208 PV_03051 V2_08404 SV_05804 SV_02907 V3_03011 SV_11629 PV_02063 SV_07601 SV_11211 V3_13104 PV_02114 SV_11217 V3_01501 V3_01501 SV_07314 SV_05323 SV_07001 SV_14218 PV_03250 PV_03214 PV_03392 SV_11626 PV_02161 SV_14025 PV_04094 V3_02805 VN_03504 SV_09515 V3_07505 PV_02089 V3_03005 V3_02707 SV_06509 SP_00023 V3_09706 SV_07206 SV_01813 HB_01813 PV_03400 PV_03028 HB_01813 PV_02159 SV_17422 SV_07203 SV_14203 V3_13003 PV_03060 SV_11626 V3_04605

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’yaṃ pratīti-bhedaḥ. satyam asti sā puruṣa| buddhayo ’rthe pravartante ’-bhinne bhinnana varṇāḥ kāryāḥ. na ca etad upalabdhyna vai kiñcit sāmānyaṃ nāma asti. śabdakiṃ na yuktyā na bādhitam ||43|| āgama-arthaupalabdhir eva vastu-yogyatā-lakṣaṇā tadabhāvāt, an-upalabhyatāyāṃ vā tad-darśanaetat. khasya svabhāvaḥ khatvam iti vyatirekakiṃ tarhi yat saty eva bhavati iti sattāca, yeṣāṃ vastu-vaśā vāco na vivakṣā-para-vyatirekān sandarśayanti. na ca te niranvayi ity udāharaṇam evaṃ-phalam. saṅketa-ākāṅkṣatvāt, kathaṃ viśeṣaṇa-viśeṣya-bhāvaartham abhidadhānāḥ katham eka-artha-buddhygirāṃ satya-artha-hetūnāṃ guṇānāṃ puruṣagirāṃ mithyātva-hetūnāṃ doṣāṇāṃ puruṣatrividhaṃ tac ca bhāva-abhāva-ubhayakathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-kāri-parihāra-aṅga-bhāvataḥ | vastu-bheda’pi manyate bhinnā eva upādhayaḥ parasparam -prado dharma iti. dharmi-vyavasthites tadvyaktir upakāro jāteḥ sambandhasya ca saha-sthānam agni-tāmra-dravatva-vat || ansyāt. na api vyatirekiṇas tasya kvacid anvipralambha-hetūnāṃ doṣāṇāṃ puruṣakṛtakatva-prastāve ca an-āgamacet samarthasya dehasya viratiḥ kutaḥ || anyuktaḥ satya-vāk. tad yathā vacanasya puruṣavā katham a-viṣayaḥ. viṣayaś cet, svadoṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma taduktam atra a-janya-janakayoḥ ko ’yam āśrayatad-āśrayatve ’n-upakāriṇaḥ ko ’yam āśrayasamavāyo nāma. a-pṛthak-siddhānām āśrayaiti cet. kāṣṭhā iti kaḥ sambandhaḥ. āśrayaapi te svarūpaṃ kathaṃ viduḥ | eka-arthaapi tattvaṃ yā dvaya-śūnyatā || tad-bhedaagner dhūmāt siddhir iti īdṛśī | bāhya-arthasa āśrayaḥ ||233|| śrūyata etan nityā jātir śaktir artha-antaraṃ vastu naśyen na āśritam nitya-hetavo vācya-doṣāḥ. buddher a-puruṣa| śāstra-siddhe tathā na arthe vicāras tad-ansa-dvitīya-prayogāś ca pratyuktāḥ. śāstrabādhyata iti pratijñā-virodho yuktaḥ, ubhayaavaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātraavaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātrasūtayoḥ | dṛśyaḥ saṃyoga iti cet kuto ’dṛśyavacanasya a-pravṛttiḥ, tathā śāstra-an-anityatva-yuktaḥ śabda iti. sati hi śāstrayathā-varṇite tu buddhi-pratibhāsasthitiś ca prativarṇitā || saṃyoga-ādy||76|| ity antara-ślokāḥ. yā punaḥ śāstraiyaṃ sthitir ity a-pratītiḥ. jananaṃ cet kim tat-pradarśane ’pi kiṃ vaidharmya-dṛṣṭānta-utpādanaṃ pratyayānāṃ saha-kriyā santānaarthāc cet tasya na asti tad-ābhatā || artha-abhāvatas tayoḥ || tasmād a-rūpā rūpāṇām -kriyā santāna-āśrayeṇa ucyate, na dravya| tad-upādāya śabdaś ca hetv-arthaḥ sva-anumānābhyāṃ prasiddhi-viparyayam āgamaca a-pratibaddhā sāmānya iti kiṃ sāmānyasya sva-rasa-nirodhe ’nyasya viśiṣṭa-pratyayaa-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-ātma-rūpasya gater anyo ’rtha-āśrayaḥ | tad| śrūyata etan nityā jātir āśrayitā ca na apy abhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam

āśrayet āśrayā ||301|| tathā hi yo yad-varṇa-samutthānaāśrayā iva || yathā-codanam ākhyāś ca so ’sati āśrayā kāryatā-sthitiḥ. kiṃ tarhi yat saty eva āśrayā buddhir anādi-vāsanā-sāmarthyād aāśrayā yuktir atyakṣeṣu na ca itarā | tadāśrayā vā jñāna-pravṛttiḥ, tataḥ saj-jñāna-śabdaāśrayā vyapadeśa-pratyabhijñāna-ādayo na bhaveyur āśrayā ṣaṣṭhī na syāt. na hi tatra sāmānyam asti āśrayā. sā sattā kutaḥ siddhā yena kāryatāṃ āśrayāḥ | ṣaṣṭhī-vacana-bheda-ādi-codyaṃ tān āśrayās tad-bheda-darśana-āśrayatvāt. na a-vastuāśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na āśrayāḥ. sarvatra bhāvād vyāvṛtter na ete doṣāḥ āśrayāḥ syuḥ. artha-antara-abhidhāyinaś ca anāśrayāt | apauruṣeyaṃ mithyā-arthaṃ kiṃ na ity āśrayāt | apauruṣeyaṃ satya-artham iti kecit āśrayāt || yadi bhāva-āśrayaṃ jñānaṃ bhāve bhāvaāśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, āśrayāc ca arthe na visaṃvādikā matā ||112|| tato āśrayāc ca. tan-nibandhanāḥ śrutayas tad-ādhāreṣu āśrayāt tat-prabādhane ’dhikaraṇa-pratyastamayān āśrayāt, tena āśraya iti cet. jñāna-utpādanaāśrayāt sad-asator na āśrayaḥ sthiti-kāraṇam | āśrayād anyasya api vyaṅgya-vyañjaka-bhāva-ādeḥ āśrayād apauruṣeyaṃ satya-artham ity eke. kāraṇaāśrayān na āgama-upanyāsaḥ. sādhyaś ca āśrayān nivṛtte syāc charīre cetasaḥ sthitiḥ | āśrayān mithyā-arthatā tathā satya-arthatā api āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma āśrayāṃ siddhiṃ sādhanād upajīvati, na paro āśrayi-bhāva-lakṣaṇaḥ samavāya iti. sva-āśrayaāśrayi-bhāvaḥ, atiprasaṅgo vā. upakāre ’pi tatra āśrayi-bhāvaḥ. tad eva idam an-upakārakasya āśrayi-sambandhaś cet. na, tasya niṣetsyamānatvāt. āśrayiṇā vedyā vijñānena iti kecana || tad-a-tadāśrayiṇī ca iyaṃ bhāvānāṃ bheda-saṃsthitiḥ | tadāśrayiṇī yā api kāraka-jñāpaka-sthitiḥ || sā api āśrayitā ca na apy āśrayeṇa saha naśyati iti. āśraye | tiṣṭhaty a-vikale yāti tat-tulyaṃ cen na āśraye | bādhā abhyupeta-pratyakṣa-pratītaāśraye || tat prastāva-āśrayatve hi śāstraṃ āśraye ’pi prastāva-atikrame ’tiprasaṅga uktaḥ. āśraye ’pi virodhe bādhyamāna-vivakṣayā tadāśraye ’pi sādhana-sāmarthyāt. na sādhyatve, āśraye ’pi sādhana-sāmarthyāt. na sādhyatve, āśraye gatiḥ || rasa-rūpa-ādi-yogaś ca viruddha āśraye tat-prasiddhe vicārasya iti prastāvaāśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tadāśraye na doṣa iti. vicchedaṃ sūcayann ekam aāśraye yogyam a-yogyaṃ tac ca jāyate | nityaāśrayeṇa anyatara-asiddhir udbhāvyate, yathā āśrayeṇa apekṣitena an-upakāriṇā. apekṣā iti hi āśrayeṇa iti manyamāna āśrayaṃ pratikṣipati sma. āśrayeṇa ucyate, na dravya-āśrayeṇa, kṣaṇike āśrayeṇa udbhavatas tad-rūpam anukruvataḥ | tasya āśrayeṇa upakalpitā | tad-viśeṣa-avagāha-arthair āśrayeṇa, kṣaṇike dravye viśeṣa-an-utpatteḥ. na āśrayeṇa ca || a-vinirbhāga-vartitvād āśrayo āśrayeṇa ca anumānena bādhitam agni-hotra-ādeḥ āśrayeṇa. pratibandhe vā kaḥ pratibandha iti āśrayeṇa vikṛtasya utpatteḥ. astu vā agniḥ kāṣṭha āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-aāśrayeṇa sambandhī yadi syād gamakas tadā || āśrayeṇa saha naśyati iti. kevalaṃ nityeṣv āśraya āśrayet. ekānta-vyāvṛttyā ca eka-bhāve pratīti-

āśrayeṣu SV_16722 SV_04427 PV_04236 V2_05602 HB_01905 PV_03279 SV_08827 V1_02613 SV_11019 SV_11018 SV_05805 SV_09606 V3_07604 PV_04138 V3_02709 SV_11622 SV_07909 SV_04913 SV_11515 SV_12001 VN_03410 PV_02161 SV_05714 PV_02041 V3_08909 PV_02074 V3_03413 SV_11524 SV_10802 V3_11712 SV_03817 VN_03411 PV_03393 V3_12804 NB_03114 SV_12206 PV_03325 V1_03405 PV_03401 SV_10203 V2_06503 SV_15127 V3_12902 PV_03412 SV_03812 SV_13618 PV_03397 SV_04214 PV_04228 V2_05503 SV_08817 V1_02608 V3_10004 PV_03115 PV_03385 SV_17003 V1_00511 PV_03069 SV_01415 V2_09705 SV_01414 V2_09704 SV_16915 SV_16814 SV_01222

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eva anupālayantaḥ paṇḍitā heya-upādeya-tadtatra eka-kāryo ’neko ’pi tad-a-kārya-anyatāsambandhāt kutaścid upanīyate | dṛṣṭiṃ bhedasambandhāt kutaścid upanīyate | dṛṣṭiṃ bhedapratyayaiḥ paraspara-upasarpaṇa-ādy-bhinna-ābhe vibhinne ced bheda-a-bhedau kim -sādhya-phala-vāñchāvān bheda-a-bhedau tad-bhinna-ābhe vibhinne ced bheda-a-bhedau kim āśravāḥ kvacit ||220 || sa tu prahīṇa| sa ātmī-bhāvāt tad-abhyāsād dhīyeran ||112|| tato ’nya-apoha-viṣayā tat-kartṛetat. atha punar ubhaya-dharmaṃ brūyāt. anatha punar ubhaya-dharmaṃ brūyāt, anasya prasiddhaye | āśrayasya virodhena tadeva ayam ity an-avadheyaḥ syāt. dvayor an-dharmāṇaḥ. yad uktam – āśraya-apāyena abhisamīkṣya evaṃ bahv-āyāsaḥ sāmānya-vāda -sthiter a-grahaṇād iti para-vāda eva ’sya sambandhasya apy apāyaḥ, anyathā antad-āśrayaḥ syāt. āśrayaṇīya-ayogāt. anpṛthak pratijñā-virodho vaktavya iti. ubhaya|| śaktir artha-antaraṃ vastu naśyen na asti ity uktam etat, sati vā kvacid antādṛśī | taj-jñānair upakāryatvād uktaṃ kāya||66|| kāryaṃ tasya ity anuvartate. toya-atiśayau vinā || idaṃ dīpa-prabhā-ādīnām -bhedaḥ pūrva-upagama-virodhasya. yatra anpuruṣair dhiyā ||231|| tāv eva bhāva-abhāvāv uktam, tat katham. na ayaṃ puruṣo ’nna vyatireko na anvayaḥ. a-darśana-mātram khalu tad-anya-vyatirekiṇaḥ padārthān pratijñā-hetvor virodha iti pratijñā-hetū -nirbhāsās tathā-niyata-saṅgamāḥ | buddhīr -bala-pravṛttam āgama-āśrayam anumānam -bala-pravṛttam āgama-āśrayam anumānam vyabhicāraḥ. jvālā-udbhava-sāmarthyaṃ hy tasya tad-darśanaṃ matam | tayoḥ sambandham tat tasya darśanam iti. tayor hi sambandham aṃśena parato ’pi bhidā bhavet || tathā hy kañcit puruṣa-artha-sādhanam upāyam puruṣa-artha-sādhanaṃ kañcid upāyam eva upādānaṃ vikalpa-vāsanā-prabodham saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam tat syād atisphuṭam | tatra apy a-dṛṣṭam dhiyā | eka-artha-pratibhāsinyā bhāvān tad-upalabdhi-nāntarīyakām upalabdhim eva tataḥ || asty eṣa viduṣāṃ vādo bāhyaṃ tv -svabhāva-grāhiṇā anubhavena āhitāṃ vāsanām so ’sti tathā api na niṣidhyate || tasmād ’sti tathā api na niṣidhyate ||19|| tasmād (178aʼ) yadi sāmānya-viśeṣayor yam ātmānam -nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam āśrayaḥ ||77|| vyavahāra-upanīto ’tra sa eva ’py asya ca na sidhyataḥ || sattā sva-kāraṇana parāmarśa-cetasā || artha-saṅkalana-siddhiḥ. tatra punar virodha-cintāyām an’pi taj-jātīyasya vyabhicāra-darśanād anavisaṃvādāt tat kvacid vyabhicārataḥ | na ’pi pratyakṣa-anumāna-virodha-darśanād an’pi pratyakṣa-anumāna-virodha-darśanād an-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-a-jña-dhūrtānām anyatamaḥ syād api ity an-tattvam upadeśena avisaṃvādasya asiddher anbādhakam. a-vṛtta-bādhane sarvatra an-

āśvāsaḥ āśrayeṣu saṅghaṭante, na tu pravāda-mātreṇa iti āśrayaiḥ | ekatvena abhidhā-jñānair vyavahāraṃ āśrayais te ’pi tasmād a-jñāta-viplavāḥ || sattāāśrayais te ’pi tasmād a-jñāta-viplavāḥ ||28|| āśrayair ye yogya-deśa-ādy-avasthā jātāḥ, te saha āśrayau || tiras-kṛtānāṃ paṭunā apy ekadā bhedaāśrayau ||179|| cintyete sva-ātmanā bhedo āśrayau ||27|| iti saṅgraha-ślokau. ayo-golake āśravo dur-jñānaḥ. doṣā hi nirhrāsa-atiśayaāśravāḥ kvacit ||220 || sa tu prahīṇa-āśravo durāśrita-bhāvataḥ | (113ab) eka-svabhāva-rahiteṣv āśrita-vastuno ’-paryudāsena vyatireka-mātrasya āśrita-vastuno ’-paryudāsena vyatireka-mātrasya āśrita-virodhanāt || anyathā evaṃ-vidho dharmaḥ āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo āśrita-sambandha-vināśād anityaḥ sa iti, tatra āśritaḥ. parasparato bhedād vyatirekiṇīṣu āśritaḥ syāt. evaṃ tarhy anvayinaḥ kasyacid āśritaḥ syāt. tato na nityaḥ. tad-āśraya-arthaś āśrito hy evaṃ syāt. tathā ca a-sambandhaḥ. āśritatvād virodhasya vivakṣāto ’nyatara-nirdeśa āśritam āśraye | tiṣṭhaty a-vikale yāti tatāśritaṃ kathaṃ jñāna-hetur iti. pratiṣedhasya ca āśritaṃ manaḥ || yady apy akṣair vinā buddhir na āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ āśritānāṃ na vidyate | syāt tato ’pi viśeṣo ’sya āśrite kasmiṃścit samaye na pravartate vicāraḥ, āśritya a-saṃsṛṣṭāv api saṃsṛṣṭāv iva puruṣasya āśritya āgama-prāmāṇyam āsituṃ samarthaḥ. atyakṣaāśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na āśritya utpadyamānā vikalpikā sva-vāsanā-prakṛtim āśritya ubhaya-āśrayo bhavati. tatra yadā āśritya kalpyeta yadi kiṃ vā virudhyate || anāśritya tad-artha-vicāreṣu viruddhāvyabhicārī āśritya tad-artha-vicāreṣu viruddhāvyabhicārī āśritya dahanasya hetv-antaraṃ pratikṣipyate. āśritya draṣṭur eṣa viniścayaḥ || ātmā sa tasya āśritya draṣṭur eṣa viniścayaḥ. sa tad-abhāve na āśritya pitaraṃ tad-rūpo ’pi sutaḥ pituḥ | bhedaṃ āśritya pravartate. anyathā a-baddha-pralāpasya a āśritya pravartate, anyathā a-sambaddhaāśritya bāhya-artha-śūnyā bhrāntaya eva ākāśaāśritya brūmo vicchinna-a-vicchinna-avabhāsiāśritya bhaved rūpa-antaraṃ yadi || anyonyaāśritya bhedinaḥ ||68|| tayā saṃvṛta-nānā-arthāḥ āśritya lokaḥ kāryatāṃ prajñāpayati. sā varṇeṣv āśritya varṇyate | dvairūpyaṃ saha-saṃvittiāśritya vikalpakam utpadyate ’-tad-viṣayam api āśritya śabda-arthaṃ bhāva-abhāva-samāśrayam | aāśritya śabda-arthaṃ bhāva-abhāva-samāśrayam | aāśritya sāmānyaṃ viśeṣa iti sthitis tena ātmanā āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. aāśliṣṭa-bheda-dhīḥ | sādhyaḥ sādhanatāṃ nītas āśleṣa-karaṇāt kāraṇaṃ kila | sā sattā sa ca āśleṣā dhīr dvitīyā avalambate | nīla-ādi-rūpeṇa āśvāsa āgame syāt. saty api tasminn a-tathābhāvād āśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt. āśvāsa iti cel liṅgaṃ dur-dṛṣṭer etad īdṛśam || āśvāsa-prasaṅga iti cet. na, yathokte ’-sambhavāt, āśvāsa-prasaṅga iti cet, na, yathokte ’bhāvāt. āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānaāśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānaāśvāsaḥ. tasmān na apauruṣeyād vyākhyānān na api āśvāsaḥ. veda-vat tad-vyākhyānam apy apauruṣeyaṃ āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti

āśvāsaḥ V2_09507 SV_12609 V1_04314 PV_03139 PV_02112 PV_03519 V3_00704 NB_03047 V3_11302 NB_03087 PV_03407 PV_03290 PV_03513 SV_16708 SV_07323 SV_15720 SV_15619 V3_10810 SV_07414 V3_13701 V3_13706 SV_05206 SV_05316 SV_10803 SV_12022 HB_01614 HB_01614 SV_08122 PV_02036 PV_02041 SV_04603 SV_07709 V1_01410 PV_03125 V1_01407 SV_05601 V3_13701 PV_03117 SV_07517 SV_04528 V3_12901 VN_05307 PV_03117 V2_04904 SV_03727 SV_01817 V2_05310 V3_01304 V2_09309 SV_01107 SV_00524 V3_13608 V3_03007 SV_00109 V3_07103 SV_09319 V2_09305 V3_03510 HB_03715 SV_01420 V2_09708 V3_11812 V3_04602 SV_09507 V3_07409

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bādhakam. a-vṛtta-bādhane sarvatra anpratiniyatām eva tad-artha-pratibhāṃ janayed -vāsanā-visandhi-doṣād a-prabuddhasya apy an|| yo ’-grahaḥ saṅgate ’py arthe kvacid -niyamād ekam ekasya kāraṇam | anya-arthana hi dhīḥ prāg dhiyā vinā | anya-arthavivakṣā-kṛtā, tad-abhāve vivakṣita-itarayor parārthaś cakṣur-ādayaḥ saṅghātatvāc chayanaparārthāś cakṣur-ādayaḥ saṅghātatvāc chayanaparārthāś cakṣur-ādayaḥ saṅghātatvāc chayanadhī-bhāvād ubhayaṃ na api kāraṇam || dūra-anya-artha-samāropa-vikalpane | pratyakṣaviṣaya-antare || tāṃ grāhya-lakṣaṇa-prāptām darśana-snāyu-vinibaddho dur-uddharo duḥkham ādibhir indriyaṃ pratipattau kiñcid atiśayam mantrās tato ’-viśiṣṭam eva svabhāvam vidhānād anyato vā kañcit svabhāva-atiśayam -upasaṃhāreṇa sarvatra vyavaharan prakāmam eṣāṃ parasparato ’pekṣā. sāmānyaṃ punar anleśena āsv eva antar-bhavanti iti cet, -ābhāsatvena su-jñānāḥ. prabhedaḥ punar -bhāvena kāraṇaṃ na tu kevalāḥ. yadā punar apy ekaṃ sāmānyam upakurvanti, kaḥ punar na ayaṃ puruṣo ’n-āśritya āgama-prāmāṇyam cet. kuto ’sya iyam iṣṭir a-pramāṇikā prāg -avasthāyām utpanna āhosvit prāg apy āsīt. antya-avasthāyām utpanna āhosvit prāg apy -svabhāva-vaiguṇyād dhi sa tasya prāṅ na yad dṛṣṭaṃ pratisandhāna-śaktimat | kim akṣāṇi buddhitaḥ || yādṛśy ākṣepikā sā a-saṅketayann a-prayuñjāno vā śabdān duḥkham -a-vyāpino yogo yuktaḥ. prāk sa na ca tatra saṅkalayaty evaṃ ca evaṃ ca kalpanā mama sā akṣa-jā matiḥ || punar vikalpayan kiñcid syuḥ. tathā hi punar vikalpayan kiñcid cet (108abʼ) nanu samānā iti grahaṇād eva bhāvāc ca ity uktam. tāny api kenacil leśena nityaṃ viśvam idaṃ tataḥ || tasmād an-arthahi buddhir eka-bhāvinī vyakty-antaram evam yuktaḥ, tasya deśa-kāla-vyakti-bheda-anādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. prasaṅgād aparāparaṃ ghoṣayet, vivādaapi | śabdeṣu vācya-bhedinyo vyatirekapratipattir liṅgād anyataḥ svalakṣaṇasya ity -svabhāvaṃ vikalpa-pratibimbam arpayati. yad dvitīye ’pi smṛtiḥ samupajāyate ||28|| yad -samāsa ucyate na rūpa-samāsaḥ. tathā hy -dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad pratibandhe ’-darśana-mātreṇa vyatireke yad vaidharmya-vacanaṃ ca yat | (16ab) yad vyāpaka-dharma-anupalabdhyā vyāpya-abhāvam padayor virodhāt pratijñā-doṣa iti. yathā ca kṛtā. ata eva udāharaṇam apy atra sadṛśam tad-vipratipattes tad-vyavasthāpanāya sādhayituṃ śakyate, an-anvayāt. yathā viśeṣaḥ sādhayituṃ śakyate ’n-anvayāt. yathā niścayo ’sti. tena tam eva darśayan niścayam ity a-pratīte ’pi tasmiṃs tat-siddhatām atha a-pradarśita-pratihetur hetuḥ, yathā || yadi hy anupalambhena abhāvaḥ sidhyet, yad viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy iti na tasya sad-asattva-pratītiḥ. yad apy -sambhāvita-strī-garbha iva puruṣeṣu. yathā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca kaḥ pratijñāṃ sādhanād apākaroti. tathā ca

āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti āśvāsanaṃ syāt. yathā-iṣṭaṃ tu samāropaāśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam āsakta-cetasaḥ | saktyā anya-utpatti-vaiguṇyāc āsakti-viguṇe jñāne ’n-artha-antara-grahāt || āsakti-viguṇe jñāne jñāna-udaya-a-gateḥ || sakṛd āsatti-viprakarṣa-abhāvāt. vastu-svabhāvatve ca āsana-ādy-aṅga-vad iti. atra ātma-arthā ity anāsana-ādy-aṅga-vad iti. tad iṣṭa-a-saṃhataāsana-ādy-aṅga-vad iti. tad-iṣṭa-a-saṃhataāsanna-ādi-bhedena vyakta-a-vyaktaṃ na yujyate | āsanna-vṛttitvāt kadācid bhrānti-kāraṇam || yathā āsannāṃ janikāṃ dhiyam | a-gṛhītvā uttaraṃ jñānaṃ āsayati. tena agni-hotraṃ juhuyāt svarga-kāma iti āsādayati. spaṣṭa-a-spaṣṭa-bhedāt. a-tat-kāriṇaś āsādayanti. tena a-viśeṣeṇa eva phala-dāḥ syuḥ. āsādayeyuḥ, sa tatra samartho ’pekṣyaḥ syāt. na āsādita-vidyā-āśrama-phalaḥ, yaḥ strī-śūdraāsādya paraṃ nityaṃ tat-svabhāvaṃ kim iti āsām api parasparam eṣa prasaṅga ity ekam eva āsām ānantyād a-śakya-nirdeśa iti na nirdiśyate. āsām ekaṃ sahakāry asti, tadā tat-sahitā gṛhyanta āsāṃ vijñānena aparādhaḥ kṛto yat tan na āsituṃ samarthaḥ. atyakṣa-phalānāṃ keṣāñcit āsīt. a-kasmād grāhī ca ayaṃ kiṃ punaḥ kvacit āsīt, a-pracyuta-utpanna-sthira-eka-svabhāvānāṃ āsīt. āsīt, a-pracyuta-utpanna-sthira-ekaāsīt tatra eva ca asya svabhāve sthitasya paścād āsīt tasya yan na asti paścād yena na sandhimat || āsīt paścād apy astu tādṛśī | taj-jñānair āsīta, kiṃ tarhi sarva eva asya avadheya ārambhaḥ āsīd asti paścāt (152ʼabʼ) na ca tatra utpanno na āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ āsīn me kalpanā īdṛśī | iti vetti na pūrva-uktaāsīn me kalpanā īdṛśī | iti vetti na pūrva-uktaāsv a-bhinna-pratibhāsaḥ. na vai tad-darśane āsv eva antar-bhavanti iti cet, āsām api āskandinyo ’-bhinna-artha-abhimateṣv api | āskanded bhūta-grāhiṇī yadi tatra dṛṣṭaṃ kiñcid āskandhanāt. tasmān na svalakṣaṇe samayaḥ. āstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga āspadaṃ ca jijñāsitam artha-mātram uktvā pratijñā āspadaṃ dhiyaḥ || viśeṣa-pratyabhijñānaṃ na āha – a-tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt āha – a-dṛṣṭa-arthe ’rtha-vikalpa-mātram iti. na āha – arthāpattyā vā anyatareṇa ubhayaāha – arthāpattyā vā anyatareṇa ubhayaāha – ātmā paraś cet so ’siddha iti. tasya eva āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyam, āha – tadā abhāvo ’pi iti. iyaṃ pratiṣedha-viṣayaāha – dharmi-viśeṣaṇatvena upādānād anityaḥ āha – na santi pramāṇāni prameya-arthāni iti, āha – pakṣa-dharmas tad-aṃśena vyāpto hetus tridhā āha – pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ āha – pramāṇa-viṣaya-ajñānād iti. so ’yaṃ viśeṣo āha – prasiddhas tu dvayor api sādhanam iti. āha – yatra apy asādhāraṇatvād anumāna-abhāve āha – yadā tarhi śabdatvaṃ nityam abhyupaiti, āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ āha – yadi na sa-ātmakaṃ jīvac-charīram, prāṇaāha – yo hy asādhāraṇaḥ sādhya-dharmaḥ, sa āha – liṅgasya avyabhicāras tu dharmeṇa anyatra āha – liṅgasya avyabhicāras tu dharmeṇa anyatra

āha SV_00222 V2_05613 V3_03601 VN_02714 SV_06311 V3_12407 VN_03810 PV_04177 V3_04606 SV_06301 PV_03167 VN_02718 SV_17120 SV_03806 VN_03706 VN_02804 VN_03907 NB_03043 SV_01319 V3_09304 SV_14528 SV_10806 V3_03711 V2_05207 SV_01101 V2_09712 SV_01504 V3_08009 SV_01819 SV_14808 VN_02706 V3_03310 VN_02706 V2_06114 V3_00711 VN_02506 V3_12102 SV_06607 V3_09310 VN_03714 V3_02609 V3_03802 SV_01620 V3_09206 VN_03302 PV_03268 V2_04813 V3_02501 V3_13605 V3_05505 V3_08006 HB_00608 VN_06804 VN_02512 V3_04604 V3_03806 SV_17416 V3_03605 SV_17404 V2_09611 V1_03007 SV_14501 V3_01904 NB_03044 SV_05613

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-bheda-parikalpanād iti vakṣyāmaḥ. tathā ca cet, na, dharma-bheda-parikalpanāt. tathā ca a-śakya-niṣedhatām asya darśayann evam pariharati. na punaḥ pratijñā-antaram tad-vyāvṛttyā gamyate, tad-viśiṣṭo vā ity sapakṣa eva asti ity anvayinam eva hetum -pradarśanena pratiṣedhe kṛte ka evam ’bravīt | viruddha-viṣaye ’nyasmin vadann ca eka-bhāve pratīti-sādhana-abhāvam ’rtha-antara-nivṛtti-viśiṣṭān eva bhāvān vyarthā tad-arthikā || śabdo ’rtha-aṃśaṃ kam pūrva-pratijñā-sādhanāya uttarāṃ pratijñām jaiminis tad-vyājena svam eva matam tena etad evam ucyate śabdaḥ svarūpam -sādhana-aṅgatayā saṃśaya-hetum eva ca idaṃ pratijñāṃ pratijñā-sādhanāya ca dṛṣṭaṃ parimāṇam ity evaṃ pratyavasthita svayam iti vādinā. yas tadā sādhanam a-nivṛttiṃ manyamānas tat-pratiṣedham eva tiro-dhānam. na vai paras tad anityatvam vināśo ’nyo vā kaścid bhāvasya bhavati ity varam evaṃ pravṛtta iti parīkṣayā prāmāṇyam evaṃ pramāṇe bādhake bruvāṇas tato niścayam na anyatra na viruddha iti niyama-artham ity niścayo ’sti. tena tam eva darśayan niścayam -ādi sāmānyena gṛhītvā ayaṃ pratiṣedham -ādi sāmānyena gṛhītvā ayaṃ pratiṣedham -sādhana-arthaṃ hetos trīn pakṣa-dharmān ’rthāpattyā eka-vacanena dvitīya-siddhim 78|| yad apy ayaṃ bhāvasya abhāvo bhavati ity āha. tad-darśanāya tad-artha-nirdeśa ity -virodhaḥ. ata eva pūrva-abhyupagamena ity uttarām a-sarvagataḥ śabda iti pratijñām vyāpaka-dharma-anupalabdhyā vyāpya-abhāvam iti. atha punar mayā evaṃ-vivakṣitatvād ity dūṣayitvā vārttika-kāro ’yaṃ sthita-pakṣam anyatareṇa arthāpattyā ubhaya-pradarśanam ’nvayī ca. yo ’pi bhinnam eva sāmānyam -nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam ’yuktam. yo ’vayava-antaraṃ dṛṣṭāntaṃ hetor ’pi prasaṅga iti tad-vyavaccheda-artham iti. atha vā lokasya bruvato ’numāna-abhāvam api icchann a-darśanād vacana-āder vyāvṛttim tasmāc choṣam ayaṃ taruṣu maraṇam ṣaṭkena yogād ity-ādinā parama-aṇor bhedam eva sukha-ādīn a-pracetanān | grāhyān -viṣaya-bhedāt pramāṇayor viṣaya-bhedam -apadeśena dharmiṇaḥ siddhasya a-sādhyatām ayoniśo-vikalpānām a-pratiṣṭhānāt. yathā veditavyaḥ. tena eva ca sadṛśam udāharaṇam viruddha iti darśayaṃś caturaḥ pakṣa-dharmān tasmin sādhye hetor vyabhicāraṃ ca yathā pramāṇāni prameyatvam ity ata pratipakṣa-vādini sāmānyena pratyavasthite tat-saṅgrahād iti prabheda-bāhyasya abhāvam praty a-dṛṣṭāntam anumānam. tena asādhāraṇam samavāyi-kāraṇa-adhiṣṭhāna-bhāva-ādinā ity iti darśayan, śābda-prasiddhena ity satya-artham upadarśya sarvaṃ satya-artham a-nivṛttiṃ manyamānas tat-pratiṣedham -upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam abhyupagamāt. yo hi vināśa iti kiñcin na ity -sthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter yady api kvacic chāstre sthitaḥ sādhanam tāsāṃ kāryaṃ tac ca bhidyate. yad apy udaka-

āharaṇa āha – sarva eva ayam anumāna-anumeya-vyavahāro āha – sarva eva ayam anumāna-anumeya-vyavahāro āha, a-prati-pramāṇatayā niścayaṃ vā. tan-niṣedho āha, a-sarvagatatvasya śabde siddhatvāt āha. ata eva ca śabdasya na dvau vyāpārau, tadāha. atra api katham a-vyatireko vipakṣāt, kathaṃ āha anityaḥ śabda iti parityajati, tasya pratijñā āha anyatāṃ śruteḥ || sā ca bheda-a-pratikṣepāt āha. asya hi dvayasya ekatra samuccayāt sarveṣu āha ity-ādinā nirdiṣṭaḥ. sa hi taṃ bhedaṃ āha iti tatra anya-apoha ucyate | ākāraḥ sa ca na āha iti tad apy ayuktam. na hi pratijñā pratijñāāha iti na tīrthakara-antarād asya viśeṣaṃ āha iti, na punaḥ svarūpa-pratibhāsasya eva āha iti. yat punaruktam ubhaya-pakṣaāha iti. yo hi prāk pratijñām uktvā hetuāha eka-prakṛti-samanvaya-vikārāṇāṃ parimāṇaāha. etena yady api kvacic chāstre sthitaḥ āha. kiṃ ca, viśeṣasya vyavaccheda-hetutā syād aāha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor āha. kiṃ tarhi sa eva bhāvo na bhavati iti. yadi āha. tac ca sambaddha-anuguṇa-upāyaṃ puruṣa-artha āha. tataḥ sa-pratipakṣa-sambhāvanām astaṅāha. tatra a-sambhavād eva na anya-dharma-vṛttiāha. tatra anvayasya niścayena viruddha-tatāha. tatra ca tūla-upala-pallava-ādiṣu tad-bhāve āha. tatra ca tūla-upala-pallava-ādiṣu tad-bhāve āha. tathā hi na anvaya-mukhena hetur gamakaḥ, āha. tathā hi yat kṛtakaṃ tad anityam ity ukte ’n āha. tad api bhāvo na bhavati ity eva uktaṃ āha. tad-arthaḥ pūrva-ukta-sādhya-siddhy-artha āha. tad eva vākyaṃ svārthaṃ virundhānaṃ sva-vāgāha. tad-darśanāya tad-artha-nirdeśa ity āha. tad āha, tadā apy abhāva eva. tad evaṃ vidhiāha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. āha. tam eva brūmaḥ. prati-dṛṣṭāntasya yo dharmas āha. tasmād īdṛśo vyatireka-avyabhicāro ’nāha. tasya apy a-bheda-vyavahārāś ca bhede syur a āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca. āha, tasya na hetvābhāsa-uktyā dṛṣṭānta-ābhāsaāha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade āha. tena bhinna-viṣayā pratītir anumānād ity āha. dadhy-ādikaṃ ca aparaḥ kṣīra-ādiṣv aāha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ āha, na tasya apy ekaḥ samuccaya-rūpaḥ sādhayitum āha na tasya api sakṛd yukto dvaya-grahaḥ || āha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity āha. na, svarūpeṇa eva nirdeśya ity anena eva āha paraḥ – na asty ātmā iti pratijñā-virodho āha, prayatna-anantaraṃ vyakti-janmanos tathāāha. bheda-sāmānyayoś ca anaikāntikayor āha, yathā vināśe hetumati kṛtakatvasya. tasya āha yathokta-hetvābhāsa-lakṣaṇena eva āha yadi sāmānyam aindriyakaṃ nityaṃ śabdo ’py āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. āha. yasmān na etad eva ekam udāharaṇam adhikṛtya āha vedaḥ, tac ca ayuktam ity āvedita-prāyam, āha. śaṅkita-pratibandhānāṃ saṃśayād asiddheḥ, āha śāstraṃ śakya-paricchede ’pi viṣaye pramāṇaāha. śrāvaṇatvasya api nitya-anityayor a-darśanāt āha sa-apavādatva-sūcana-artham, anyatra cakṣurāha, sa kathaṃ tato bhāva-nāśam icchet. katham āha sūtra-kāraḥ – svayam iti śāstra-anapekṣam āha: tac-chāstra-kāreṇa tasmin dharmiṇy anekaāharaṇa-ādikam ekaṃ ghaṭa-ādi-kāryam, tad api

āhāra PV_03368 HB_02102 V3_02407 PV_04076 SV_05413 SV_07609 SV_04302 SV_03506 SV_10602 V3_06804 SV_04216 NB_01006 V1_00703 PV_03520 SV_12525 PV_02123 PV_02120 SV_12601 SV_04214 SV_03419 V3_00709 SV_11123 V3_00108 SV_09712 V3_10905 V2_07210 V1_00313 SV_00906 SV_14202 PV_03421 PV_03141 PV_02204 SV_16824 SV_14409 VN_00712 HB_01614 SV_15205 HB_03620 HB_02210 VN_06807 SV_14205 SV_09218 SV_16716 VN_01118 PV_03539 VN_00910 VN_03903 SV_05013 SV_16406 V1_00611 SV_01212 V2_09409 SV_01023 V2_09213 NB_03045 HB_03901 PV_02234 PV_04243 V3_12108 VN_00809 SV_03312 SV_03617 V3_12305 VN_03223 SV_09602

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hetutve kathaṃcid viṣaya-ākṛti || yathā eva anavasthā. tathā yady a-kṣaṇiko ’pi bhāvo ’nvācā kena pravartyate. samaya-lakṣaṇa-sādhyatvam anavasthāṃ ca darśayan || samayatad-anukārī pratibhāsas tad-rūpa-anubhavaa-bhedena vartante. te ’pi yathā-saṅketasarvaś ca ayaṃ svalakṣaṇānām eva darśanaśabdair viṣayī-kriyate tad-anubhavasa tu vikalpaḥ sad-asad-ubhaya-pratyayasa tu vikalpaḥ sad-asad-ubhaya-pratyayatad-viṣayam api tad-viṣayam iva tad-anubhavatimira-āśu-bhramaṇa-nauyāna-saṅkṣobha-ādy-antimira-āśu-bhramaṇa-nauyāna-saṅkṣobha-ādy-anvijātīya-jātāv apy ekena paṭīyasā | cittena pūrva-para-loka-ādy-apavādīni. na hi tāny an|| viśeṣasya a-svabhāvatvād vṛddhāv apy tāpa-vat | svabhāva-atikramo mā bhūd iti ced iṣyante. na, teṣām apy anya-saṃskārajñānaṃ vastu-svabhāva-grāhiṇā anubhavena hi syād doṣo jāti-tadvatoḥ ||64|| yad tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya prahāṇataḥ ||223 || mohaṃ doṣa-nidānam ||1|| siddhir iti jñāpana-artham. yathā prayogaḥ sādharmyeṇa vaidharmyeṇa ca. yathā -viṣayam abhūta-guṇa-abhinandanaṃ rāgam eka-deśa-avisaṃvādanam apy āgama-lakṣaṇam yukta-upalambham an-upalabhamānā na asti ity -dharma-viṣayaṃ cetaso ’bhiṣvaṅgaṃ rāgam vyatireka-anuvidhānaṃ hetu-tadvator lakṣaṇam bhavanti tāny asya sahakāry-upakārataḥ | indriya-jatva-āder bāla-dhī-vad a-kalpanām | vācye ’pi na vidyete kathaṃcana | nityaṃ tam api samayaḥ śaraṇam. āgama-bhraṃśa-kāriṇām vikalpo ’nveti, sa kim upakāro ’rtha-antaram anapekṣāḥ śabdān arthāḥ svayam utthāpayanti, svabhāvas tadā eva antya-avasthāyām utpanna sva-saṅketam anuvidadhad evaṃ pratyeti, sa kiṃ samyag-jñāna-viparyaya-hetur iṣṭaḥ, atikrāmati. kiṃ nityo bhāvaḥ svabhāvata kiṃ te yathā-lakṣita-prabhedās tathā eva, hetuḥ. sa vināśo ’gni-janmā kiṃ kāṣṭham eva, vastu-vṛttīnāṃ śabdānāṃ kiṃ rūpam abhidheyam -abhiprāyam idānīntanāḥ kiṃ samanuyanti, cet, tā avasthāḥ sā ca śaktiḥ, kim eko bhāva -hetv-a-prasiddhiḥ syān na vyakter vyaktam -prāpteṣu na sidhyati. tatra punar idam aniti. a-viśeṣa-ukte hetau pratiṣiddhe viśeṣam -kāri-grahaṇa iti kiṃ na iṣyate. avaśyaṃ ca a-prayuktebhyaḥ phalam iti prayogāt phalam nāma iti. tasmāj jñāna-bhāvād artha-bhāvam anaikāntika-parihāraḥ. tasmād vyāvṛttim bhavati, atiprasaṅgāt. tasmād vyāvṛttim gamikā. tasmād eka-nivṛttyā anya-nivṛttim tasmād eka-nivṛttyā anya-nivṛttim vivādena sādhanam upanyastaṃ tasya siddhim hi darśana-a-darśanābhyāṃ gamakaṃ hetum || yasya ātmā vallabhas tasya sa nāśaṃ katham || yena asau vyatirekasya na abhāvaṃ bhāvam -priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na na upadarśayati pratyakṣatāṃ ca svī-kartum vyavaccheda-antara-a-nir-ākāṅkṣas taṃ jñātum vastu-kṛtam eva śabda-pravṛtti-bhedam yena ayaṃ na vyatirekasya abhāvaṃ bhāvam kaścit tat-samuccaya-rūpam ekaṃ samūham -sattāke syāt. yo hi bhāva-dharmaṃ tatra

āhāra-kāla-āder hetutve ’patya-janmani | pitros āhita-atiśayaḥ sahakāriṇā ādya-viśeṣa-hetu-vat āhita-bhedasya dharmiṇaḥ parihāreṇa prasiddhaāhita-bhedasya parihāreṇa dharmiṇaḥ | āhita-vāsanā-utpatter ātma-bhūta eva vijñānasya. āhita-vāsanā-upaskṛtatvād vijñāna-santateḥ sarvaāhita-vāsanā-kṛto viplava iti tat-pratibaddhaāhita-vāsanā-prabodha-janmabhir vikalpair āhita-vāsanā-prabhava iti tat-pratibhāsy-ākāraāhita-vāsanā-prabhava iti tat-pratibhāsy-ākāraāhita-vāsanā-prabhava-prakṛter adhyavasita-tadāhita-vibhramaṃ jñānaṃ pratyakṣam. tat āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. āhita-vaiguṇyād ālayān na anya-sambhavaḥ || na āhita-saṃskārāḥ paraiḥ pravartayanti. svaāhito yadā | na apekṣeta punar yatnaṃ yatno ’nyaḥ āhitaḥ sa cet || punar yatnam apekṣeta yadi syād āhitānāṃ yathā-pratyayaṃ prabodhāt. bhavatu āhitāṃ vāsanām āśritya vikalpakam utpadyate ’-tad āhuḥ – anya-apohe ’pi śabda-arthe tad-viśiṣṭasya āhuḥ – eṣa piṇḍo viṣāṇī go-gavayayor āhuḥ, a-mūḍhasya doṣa-an-utpatteḥ, punar anyatra āhur eke – parasya pratipādyatvāt svayam aāhur eke, ’nvayī vyatirekī ca iti. na anayor āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś āhuḥ. tad vipakṣe ’-darśana-mātrād avyabhicāraāhuḥ. tan nimitta-upadarśanena anupalabdher na āhuḥ. na evaṃ karuṇā-ādayo ’nyathā api sambhavād āhuḥ. na, pūrvasya sva-rasa-nirodhe ’nyasya āhuḥ pratikṣaṇaṃ bhedaṃ sa doṣo ’tra api pūrvaāhur bāla-a-vikalpe ca hetuṃ saṅketa-mandatām || āhur vidvāṃso yaḥ svabhāvo na naśyati || tyaktvā āho-puruṣikayā tad-darśana-vidveṣeṇa vā tatāhosvit tad eva iti. tad-artha-antaratve ’pi āhosvit puruṣaiḥ śabdā vyavahāra-artham artheṣu āhosvit prāg apy āsīt. āsīt, a-pracyuta-utpannaāhosvic chabda-svabhāva-sthiter iti sandehaḥ. loka āhosvid a-pradarśita-pratihetuḥ. kiṃ ca ataḥ. āhosvid anitya iti vikalpe prāṅ nityo bhūtvā āhosvid anyathā iti. tat tu cintyamānam iha āhosvid artha-antaram. agner artha-antaraāhosvid bheda iti śaṅkā syāt. abhāvas tu vivekaāhosvid viparyayam iti. na, upadeṣṭuḥ svaāhosvin nānā. ekaś cet, katham idānīm idam ekatra icchataḥ | vyakty-asiddhāv api vyaktaṃ yadi icchato ’py āyātam, yasya idaṃ sāmarthyam icchato hetv-antaram. nidarśanam – eka-prakṛti icchatā api sāmānyaṃ vyaktīnām eka-kārya-jananaicchatā kṛtakā mantrā vācyāḥ pauruṣeyāś ca. icchatā jñānasya tat-pratibandho vācyaḥ. sa ca icchatā tatra nyāyo vaktavyaḥ, yato ’sya icchatā tatra nyāyo vaktavyaḥ, yato ’sya icchatā tayoḥ kaścit svabhāva-pratibandho ’py icchatā tayoḥ kaścit svabhāva-pratibandho ’py icchatā so ’n-ukto ’pi vacanena sādhyaḥ. tad icchatāṃ na eva samartho hetur bhavati, darśana-a icchati | nivṛtta-sarva-anubhava-vyavahāra-guṇaicchati | yathā na a-vyatireke ’pi prāṇa-ādir na icchaty asad abhāva ity-evam-ādi ca vyavaharati. icchati. etena buddhi-śabda-ādayo ’pi vyākhyātā icchati, tadā a-parityakta-vyavaccheda-antare icchati, tasya dārāḥ ṣaṇ-ṇagarī ity-ādau bheda-aicchati, yathā vyatireka-abhāve ’pi sapakṣe prāṇa icchati yena virodhaḥ syāt. yo ’pi yugapat icchati, sa kathaṃ bhāvaṃ na icchet. svabhāva eva

icchati

347

V3_07512 -sattāke syāt. yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icchet. svabhāva eva V3_07808 -pāratantryāt. yaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam evaṃ vyabhicāraSV_01620 api kaścic caitanyam an-upalabhyamānam api icchann a-darśanād vacana-āder vyāvṛttim āha. PV_04120 icchā-jā iti sūcitam || candratāṃ śaśino ’n- icchan kāṃ pratītiṃ sa vāñchati | iti taṃ praty a V3_03805 sūcitaṃ bhavati. sa hi śaśinaś candratvam an- icchan kām anyāṃ pratītim icched iti taṃ praty aSV_10511 apy anumāne sādhya-dharmeṇa vyāptaṃ sādhanam icchan kim iti dṛṣṭāntena pratyāyyo vyāpyaSV_07604 eka-vṛtteḥ pratyayasya anyatra vṛttim icchaṃs tattva-anyatve na atikrāmati ity ayuktam HB_00607 -bhāva-mātra-anvayinam api dharmaṃ svabhāvam icchanti iti viśeṣaṇena tathāvidhasya a-tatV3_09212 pare ’-pracyuta-ātmana upalayanam anityatām icchanti, nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ SV_15206 chabda-svabhāva-sthiter iti sandehaḥ. loka- icchayā api parāvartyamānāḥ śabdāḥ punar anyatra PV_04074 pravartyate || pūrvam apy eṣa siddhāntaṃ sva- icchayā eva gṛhītavān | kathañcid anyaṃ sa punar SV_16118 -malaya-ādīnāṃ bīja-aṅkura-ādīnāṃ ca sva- icchayā krama-racanā śakyate kartum. tata eva SV_17309 iti na uparodho ’sti. sa ca puruṣaiḥ sva- icchayā kriyamāṇas tam eva svabhāvaṃ vyanakti na V3_00307 iti ca su-vyavasthitāni vastūni. puruṣa- icchayā ca hetu-tad-ābhāsayos tattva-vyavasthāne V1_01104 satī pravṛttā api samagra-sāmagrīkā punar icchayā nivartyeta tad-anya-vikalpa-vat. śakyante V3_02403 ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha iti cet, kutaḥ punar iyaṃ V1_01101 āviśati. vikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ | na artha-sannidhim īkṣeta (9abc) V3_07904 tat tasya gamakam a-gamakaṃ ca iti na puruṣa- icchayā vastu-dharmo vyavatiṣṭhate. yadā ayaṃ V3_10103 sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya V3_01202 sādhya ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ sādhyam iti darśana-artham iṣṭaPV_04029 -ukta-vādy-abhyupagata-grahaḥ | an-ukto ’pi icchayā vyāptaḥ sādhya ātma-arthavan mataḥ || V3_01403 eṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca SV_16116 -vicāra-kṛtā iti na sthita-kramā varṇāḥ, icchā-a-viruddha-siddhi-kramatvāt, krama-viśeṣaSV_16113 ca ānupūrvī varṇānāṃ pravṛttā racanā-kṛtaḥ | icchā-a-viruddha-siddhīnāṃ sthita-kramaSV_06716 arhati. na ca iyam a-śakya-pravartanā, icchā-adhīnatvāt, yadi hi na prayoktur icchā PV_04109 || artheṣv a-pratiṣiddhatvāt puruṣa- icchā-anurodhinaḥ | iṣṭa-śabda-abhidheyatvasya V3_03504 virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa- icchā-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād SV_15711 puruṣayoḥ svabhāva-a-bhedāt. na hi puruṣa- icchā-anuvidhāyino nāma-vyavahāra-bhedāt svabhāva SV_12615 puruṣa-upadeśa-apekṣaṇāt. tad-upadeśasya tad- icchā-anuvṛtter a-nirṇaya eva veda-vākya-artheṣu. PV_03160 upacārataḥ || saṅketa-anvayinī rūḍhir vaktur icchā anvayī ca saḥ | kriyate vyavahāra-arthaṃ PV_02184 tat prāpty-āśā-kṛto nṛṇām | sā bhava- icchā āpty-an-āpti-icchoḥ pravṛttiḥ sukhaPV_04046 icchā bhavet sā gamyate ca taiḥ | balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam || vadann V3_02010 icchā bhavet sā gamyate ca taiḥ | balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam ||7|| SV_06716 icchā-adhīnatvāt, yadi hi na prayoktur icchā katham iyam ekatra api pravarteta. icchāyāṃ V3_02409 siddha iti na kiñcid etat. na hi sva- icchā-kalpita-bhedeṣv an-artha-tantra-upayogiṣu PV_04077 eva prasiddhaḥ siddha āśrayaḥ | sva- icchā-kalpita-bhedeṣu padārtheṣv a-vivādataḥ || a SV_15204 iti sarvaṃ tathā bhavati. lokasya sva- icchā-kṛta-saṅketa-anuvyavahārāt kim ayaṃ lokaḥ V3_10105 na kaścid anaikāntikaḥ syāt. vipakṣasya api icchā-kṛtatvād ity ukta-prāyam. sādhya-vyatireke PV_04105 syāt sva-vāk-śāstra-virodhayoḥ | puruṣa- icchā kṛtā ca asya paripūrṇā pramāṇatā || tasmāt V3_03404 ca na aparam iti yat kiñcid etat. puruṣa- icchā-kṛtā ca asya paripūrṇā pramāṇatā. yadi svaPV_04119 | bhinnasya a-tad-vaśā vṛttis tad icchā-jā iti sūcitam || candratāṃ śaśino ’nSV_17614 -prāmāṇyaṃ kasyacit kartṛ-vādaḥ snāne dharma- icchā jāti-vāda-avalepaḥ | santāpa-ārambhaḥ pāpaV3_00801 tathā hy a-śakya-darśanam etat – yatra tad- icchā tatra vastu-bhāva iti vyāpty-asiddher V2_06810 na apy arthavattā. arthebhyo jñāpana- icchā, tayā artha-jñāpanāya prayujyanta iti tais PV_02222 viṣaye na śakyaṃ tasya varjanam | prahāṇir icchā-dveṣa-āder guṇa-doṣa-anubandhinaḥ || tayor V3_10406 -bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv anyatra apy evaṃ-bhāvasya SV_11221 -vat. a-prātikūlyaṃ tu yogyatā, samaye tad- icchā-praṇayanāt. nisarga-siddheṣv icchā-vaśāt PV_04072 svayaṃ śabdo ’py an-arthakaḥ | śāstreṣv icchā-pravṛtty-artho yadi śaṅkā kuto nv iyam || SV_16227 sarvatra a-viśeṣāt. puruṣas tu sva- icchā-pravṛttiḥ sattva-sabhāgatā-ādi-vaśāt sā iva V3_02006 bhavati, tad-bhāva-a-parityāgād arthasya icchā-pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃ V3_02005 samudāya-eka-deśa-viśeṣa ity eva a-prakaraṇa- icchā bhavati, tad-bhāva-a-parityāgād arthasya PV_04046 -dharma-ādi-sādhanaiḥ || kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ | balāt tava V3_02009 -viruddham ācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ | balāt tava PV_03372 niṣiddhaṃ prāṅ na ayam arthavatāṃ kramaḥ | icchā-mātra-anubandhitvād artha-śaktir na PV_04014 -prasiddhitaḥ || kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ | vastunaś ca anyathāV3_00804 -mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ | vastunaś ca anyathāV3_07610 cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā-mātra-anurodhinam arthaṃ niyantu-kāmo V3_00706 guṇa-upasaṃhāra-ayogāc ca. tasmād ete kartur icchā-mātra-anurodhino dharmā na vastu-svabhāvam V3_03604 evaṃ-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na asiddhiḥ śabdaV3_03507 viśvaṃ svabhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā artha-mātra-anurodhinyā PV_04116 mataḥ || saṅketa-saṃśrayāḥ śabdāḥ sa ca icchā-mātra-saṃśrayaḥ | na asiddhiḥ śabdaV3_00803 āgama-siddhāś ca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur PV_04216 kaḥ kartuṃ tena vinā prabhuḥ || smṛti- icchā-yatna-jaḥ prāṇa-nimeṣa-ādis tad-udbhavaḥ | SV_00918 na, parārthasya eva phalatvena iṣṭatvāt, icchā-lakṣaṇatvāt phalasya. sarvathā abhūta-aPV_04111 -śruty-āropeṇa sūcitāḥ || tad-āśraya-bhuvām icchā-vartitvād a-niṣedhinām | kṛtānām a-kṛtānāṃ

icchā

icchā SV_11407 SV_11222 SV_03303 SV_15723 V3_09207 SV_17308 SV_11014 V2_06702 SV_11506 SV_17305 SV_11512 SV_10724 V2_06606 V1_01309 PV_03176 VN_00706 SV_03224 V3_09204 VN_00719 PV_04125 V2_07213 SV_17311 V2_07207 V3_03904 V3_00712 SV_03626 V2_07003 SV_11508 V3_10406 SV_06717 PV_02185 SV_14501 SV_09211 SV_13608 PV_02235 PV_04104 SV_09602 V3_07512 V3_03805 PV_02255 PV_03445 PV_02184 PV_02131 V3_01509 V3_01602 SV_04525 V3_10307 NB_03044 V3_01903 SV_15106 V2_08813 V3_10304 V3_10214 HB_02502 SV_12207 SV_12213 V3_10214 V3_03301 SP_00010 SV_16420 V1_00406 HB_02512 V3_10304 VN_05013 V2_04910

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yuktā, tasya vaiphalya-prasaṅgāt. dṛṣṭaś ca tad-icchā-praṇayanāt. nisarga-siddheṣv tāvatā sarvatra bhedaḥ. anyatra api puruṣatan-mukhena prasaṅgam arhanti. na puruṣana hy anapekṣita-vastukaṃ śabda-mātram vyaktau ca niyamaḥ kutaḥ ||328|| sva-pūrvam anyathā api kartuṃ śakyante, puruṣa-pūrvam anyathā api kartuṃ śakyante, puruṣanityo vā syād anityo vā. yady anityaḥ puruṣasāmayikaḥ sa svabhāva-niyato ’yuktas tasya pratipattir na syād iti pūrva-vat prasaṅgaḥ. nāntarīyakās tām eva gamayeyuḥ. na ca puruṣanāntarīyakās tām eva gamayeyuḥ. na ca puruṣasamaya-a-darśane ’bhāvāt. puruṣakalpanās tatra yatra śabdo niveśitaḥ | tena śakti-vivakṣāyāṃ bahu-vacanam eka-vacanaṃ ca śabdānāṃ kācid viṣaya-svabhāva-āyattā vṛttir maraṇa-śabda-pravṛtteḥ siddham eva iti cet, vayam eka-sambandha-virodhād ekaṃ śabdaṃ na -dhvani-bhāvinām | yogyāḥ padārthā dharmāṇām yuktam etat, kiṃ tu tathā prasiddhāv api anyam iti na niyamo ’sti. yatra svātantryam ca niyamaḥ kutaḥ ||49|| yatra svātantryam -bhāvināṃ dharmāṇāṃ yogyāḥ sarva-padārthāḥ, vivakṣā-mātram. tato na artha-siddhiḥ, tadnir-vastuko niyamaḥ kriyamāṇaḥ svātantryam śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-ādi-parāvṛttyā tena pratipādanaṃ na syāt. anyatra apy evaṃ-bhāvasya abhimateḥ. tad iha icchā katham iyam ekatra api pravarteta. -duḥkhayoḥ || yato ’pi prāṇinaḥ kāma-vibhavana ity āha, sa kathaṃ tato bhāva-nāśam katham abhāvo ’n-uktaḥ. atha abhāvam eva na ayaṃ doṣa ity anityān a-vyāpinaś ca varṇān -sarva-anubhava-vyavahāra-guṇa-āśrayam || pramāṇaṃ sarva-vastuṣu | bādhakaṃ yadi na -dharmaṃ tatra icchati, sa kathaṃ bhāvaṃ na -dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na candratvam an-icchan kām anyāṃ pratītim saṃsārī nāma tādṛśaḥ | ātmīyam eva yo na sārūpyaṃ so ’dhyavasyati || sārūpyam api na āśā-kṛto nṛṇām | sā bhava-icchā āpty-an-āpti| niṣpanna-karuṇā-utkarṣa-para-duḥkha-kṣamer ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. -sāmarthyād ghaṭasya api sa iti virodhaḥ. ca vyavahāra-arthaṃ kriyate, api nāma iti. tad-abhiprāya-vaśād evam uktam. tena svayaṃ sādhayitum iṣṭaḥ, sa eva sādhyo na eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na artheṣu pratītir eva syāt. pratīti-janma-pravāla-ādīnām. kvacit puṣpe bhedo nīlabādhakam. na hi tasya asattā-an-abhyupagama -vinirmuktatvād iti. na tatra eṣa doṣaḥ, -vṛttau tu śarād bhāvaḥ. asti ca gomayasyād anyatra api syād iti. tatra jvālāātmanas tad-a-tattva-virodhāt. na ca jvālā-kāla-bhāvī ity an-aṅgam. yat tarhi idam anyonyam, siddhāyāṃ vā yoṣiti prasavatayoḥ | prāptā dvitva-ādi-sambandhāt savyasambhava-a-virodhād ity apy uktam. na api asti ity aparaḥ. tad ayuktam, yasmāt pramāṇaśakter anyasya ca a-śakteḥ, tayos taj-jananasamarthaṃ bhavati, yathā – māṭharād na bhavati na bhavati, tat tasya kāryam, api tathā-rūpatvād anvaya-apekṣaṇāc ca.

icchā-vaśāt kṛta-samayaḥ sarvaḥ sarvasya dīpakaḥ. icchā-vaśāt pratipādana-ayogāt. te ’n-arthakāḥ icchā-vaśāt pravṛttasya pratibandha-abhāvāt, icchā-vṛttayas teṣāṃ yathā-kathañcid vṛtteḥ. yad icchā-vṛtti vidyata iti vastu-gamyaṃ vastu icchā-vṛttiḥ saṅketaḥ sa iha eva kartuṃ śakyate icchā-vṛttitvāt, teṣāṃ ca citra-abhisandhitvāt. icchā-vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. icchā-vṛttir a-vṛttir vā. a-puruṣa-adhīnatve icchā-vṛtteḥ. ata eva saṅketāt svabhāva-viśeṣasya icchā-vṛttau ca pauruṣeyatvam iti vipralambhaicchāḥ sarvā yathārtha-bhāvinyaḥ. na ca tad-aicchāḥ sarvā yathārtha-bhāvinyaḥ. na ca tad-aicchāto ’rthānāṃ svabhāva-a-parāvṛtter na samayaicchātaḥ pravarteran na īkṣeran bāhyam akṣa-jāḥ || icchāto vṛkṣā vṛkṣa iti syāt, yady eṣa niyamo icchāto vṛtty-abhāva-prasaṅgāt. te yathā icchātaḥ śabdāḥ pravartante. na tad-vaśād vastuicchāmaḥ, api tv a-bhinnānāṃ rūpa-ādīnāṃ ghaṭaicchāyā a-nirodhanāt || tāṃ yogyatāṃ nirundhānaṃ icchāyā a-nivāraṇād anyathā api loke vyavahāro icchāyā niyamo nāma tatra kaḥ | dyotayet tena icchāyā niyamo nāma tatra kaḥ | dyotayet tena icchāyā nirodha-abhāvāt. etena saṅketaicchāyā vastuni vṛtti-niyama-abhāvāt. tathā hy aicchāyāḥ śabda-prayoge khyāpayati. ṣaṇ-ṇagarī iti icchāyāḥ svātantryaṃ vyavasthāṃ vidhurayati. icchāyām apy an-āyattasya kadācid ayogāt. parvata icchāyām eva sāmarthyam avasthitam iti sā eva icchāyāṃ vā ka enāṃ bahuṣv api pratibandhuṃ icche ca te mate | sarvatra ca ātma-snehasya icchet. katham idānīm asati vināśe bhāvo naṣṭo icchet. tena a-vacanam. tad eva idānīṃ katham icchet. tāv api pakṣau prāg eva nirākṛtāv ity aicchet prema kathaṃ premṇaḥ prakṛtir na hi tādṛśī icchet sa bādhakaṃ kiṃ punar bhavet || sva-vāgicchet. svabhāva eva hi kayācid apekṣayā dharma icchet. svabhāva eva hi kayācid apekṣayā dharma icched iti taṃ praty a-dṛṣṭāntam anumānam. tena icched bhoktā apy asya na vidyate || ātmā api na icched yas tasya na ubhaya-darśanam | tadā artho icchoḥ pravṛttiḥ sukha-duḥkhayoḥ || yato ’pi itaḥ || dayāvān duḥkha-hāna-artham upāyeṣv ito ’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya itaś ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava itaḥ śabdāt kṛta-saṅketād uttara-kālam imam itara-asad-viraheṇa tvayā upagatatvād ity arthaḥ. itara ity uktaṃ bhavati. iṣṭa iti yatra arthe itara iti darśana-arthā. tatra sarva-anya-iṣṭaitara-kālayos tulya-rūpasya pratīti-janmani itara-kusumayor iva sūryayoḥ, kvacit phale itara-grahaṇaṃ samarthaṃ bhavati, yathā – itara-grahaṇāt. kevalo hi tad-viparīta-virahaḥ itara-janmanoḥ svabhāva-bhedo rūpa-a-bhede ’pi, itara-janmanor a-bādhya-bādhakatve jvālāitara-janmanor bādhya-bādhakatā pathika-agnau. itara-tad-viparīta-vinirmuktatvād iti. na tatra itara-dharmatvayoḥ sa dharma-gataḥ. yatra tu itara-viṣāṇayoḥ || dviṣṭho hi kaścit sambandho na itara-sāmānya-siddhir viśeṣa-a-sambhavasya jñātum itara-sāmānya-sthiter anya-dhiyo gateḥ | pramāṇaitara-svabhāvatvena bhedāt. taj-janana-svabhāvaitaro brāhmaṇo bhojanīya iti. māṭharasya aitarat kāraṇam iti. gamyamāna-arthaṃ punaritarat punar bheda-antara-vimarśa-vivekena

itaratāṃ V1_04313 SV_10513 SV_05219 SV_15307 V3_11011 V2_05204 V3_09413 V3_11602 NB_03108 VN_03709 V3_03212 SV_12310 V3_00704 V2_08814 V2_08814 PV_03121 SV_15229 SV_02302 V2_08615 V1_04313 SV_12322 V3_13207 NB_03122 V3_04204 PV_03416 SV_15308 V2_07109 V1_01811 HB_04011 VN_06415 HB_03711 SV_05902 HB_02814 SV_04019 SV_04016 V3_10402 PV_04250 SV_05107 SV_00805 NB_03048 PV_04266 V3_05701 PV_04270 V3_05811 SV_13511 V2_08604 SV_02216 SV_04709 SV_15212 PV_02262 SV_05217 SV_08412 PV_04263 SV_02523 PV_03162 V2_05209 SV_06724 SV_14702 HB_03706 NB_03071 VN_04114 VN_02108 VN_03415 V3_04903 PV_03053

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vyatirecayann upaplava-itarayoḥ pramāṇaapi smṛty-artho dṛṣṭānta iti cet. tad abhāve ’pi tad-bhāvāt, asati sāmānye ’bhāvād hi – ko ’tyanta-parokṣe ’rthe saṃvādanam ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam -anupalabdhyā grāhya-viṣayayā siddhā, na sarvathā na asti samāno dharmo dhvasta-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya-vyatirekayoḥ sandehād anaikāntikāḥ. sādhya’nyatra api tulyam iti na ubhaya-siddhasati bhavati, yathā siddhe vacane prāmāṇyakevalaṃ tayor eva. kiṃ tarhi ḍiṇḍika-purāṇatu vaktur vivakṣā-kṛtā, tad-abhāve vivakṣitakusumayor iva sūryayoḥ, kvacit phale vandhyāitarayor iva karkoṭakayoḥ, kvacid rase vanyatat-siddher a-pramāṇatā | pratyakṣadarśanāt. anityatva-vat prayatnānantarīyaka-yogyatā-a-yogyatayor deśa-kālayos tadvattā-yogyatā-a-yogyatayor deśa-kālayos tadvattā-jñānānāṃ viṣayaṃ vyatirecayann upaplavaapauruṣeyam a-vitatham. tathā hi bauddhaasaty agnau na kvacid dhūmaḥ, yathā mahānasaasaty agnau na kvacid dhūmo yathā mahānasaabhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvād nayāḥ || jñāna-śabda-pradīpānāṃ pratyakṣasya itarad vā sarva-darśī vacanasya a-kṛtakasya 3|| āgama-artha-āśrayā yuktir atyakṣeṣu na ca smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣatatra eva bhāva iti na bhāva eva ucyate, na udbhāvana-lakṣaṇasya uttarasya a-pratipatter bhavitavyam. dṛṣṭa-pratihetor api hetoḥ prāg ʼ) ya evam ekaṃ vastu-sāmānyam abhyupagamya -asiddhau na viṣaya-viṣayi-bhāvaḥ. anyathā tat-parihāreṇa pravarteta iti, so ’yam tathā eṣāṃ grahaṇaṃ mithyā-vikalpa eva. samāśrayaḥ, atiprasaṅgād ity uktam. rūpatā | ekasya nānā-rūpatve dve rūpe pāvaka-yogya-a-yogya-utpatter artha-saṃvādatathābhūtam anumāpayan rūpam anumāpayati eva sādhyam ity uktaṃ bhavati. a-nirākṛta hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv asann hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv asann || eka-upalambha-anubhavād idaṃ na upalabhe – eka-upalambha-anubhavād idaṃ na upalabhe -kāraḥ, tadā agnir ity eva syāt, na gaganam -chakti-niyama-abhāvān na hetu-bhedo bhedaka -chakti-niyama-abhāvān na hetu-bhedo bhedaka jātyā api hi viśiṣṭā vyaktasya eva vaktavyā syāt. mithyātvaṃ kṛtakeṣv eva dṛṣṭam tan-mātra-bhāvataḥ || te cetane svayaṃ karma ||103|| tena ekena api sāmarthyaṃ tāsāṃ na tarhy ekasya janakaṃ rūpam anyasya na asti astitvam upalabdher na ca aparam | yathā prayatnānantarīyakaḥ śabdaḥ śrāvaṇa api tathā bhede ’-bheda-pratyavamarśane | doṣaḥ syāt. na ca tat-tulya eva vṛttir kāraṇaṃ bhavatu. tena ime tat-prayojanā -dvayaṃ na ativartate tattvam anyatvam nirasta-pratipakṣaḥ sva-sādhyaṃ niścāyayati abhāvāc ca yaḥ sarvajñaḥ sa vaktā na bhavati upāttaḥ so ’nyadā apy an-anurūpaṃ gṛhṇāti anyathā dvayor ekasya api na jaya-parājayāv iti. ataḥ pratijñā-virodho hetu-virodho vā pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ced bhāva-grahaṇa-pūrvakam | taj-jñānam

itaratāṃ brūyāt, viśeṣa-abhāvāt. upaplava-vāsanāitaratra api samānam. so ’yam anyatra anupalambha itarathā ca bhāvāt. na eṣa doṣaḥ. yathā nīlaitarad vā sarva-darśī vacanasya a-kṛtakasya itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’bhāvaitarayā iti yāvat. anupalabdhāv api viparyaye itarayor a-bheda-kalpanāyām api, yam ayam anityaitarayor ato ’-niścayāt. na apy a-pratipattiḥ, itarayor ato niścaya-abhāvāt. evam eṣāṃ trayāṇāṃ itarayor anaikāntikatvair viśeṣaḥ. yad apy uktam, itarayor anyonyam, siddhāyāṃ vā yoṣiti prasavaitarayor api. na ca sva-prakriyā-bheda-dīpano nāma itarayor āsatti-viprakarṣa-abhāvāt. vastuitarayor iva karkoṭakayoḥ, kvacid rase vanyaitarayor iva trapuṣayoḥ, kvacit prabhāve sparśaitarayor aikyād eka-siddhir dvayor api || itarayoḥ, na ca tathāvidhasya a-darśanād asattvam itarayor niyama-ayogāt. sā ca yogyatā hetu-bhāvāt itarayor niyama-ayogāt. sā ca yogyatā hetu-bhāvāt itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-abhāvāt. itarayor mantra-kalpayor hiṃsā-maithuna-ātmaitarayoḥ. yatra kṛtakatvaṃ tatra anityatvam, itarayoḥ, yatra kṛtakatvaṃ tatra anityatvam, itarasya iti. atha kā iyaṃ śaktiḥ. sa eva bhāva itarasya vā | janakatvena pūrveṣāṃ kṣaṇikānāṃ itarasya vā vibhāvayituṃ samarthaḥ. pratipāditaṃ itarā | tad-arthasya a-pratiṣṭhānād yukter atra itarābhyāṃ vyavahāro bhavati. vastu-dharmo hy eṣa itareṇa apy abhāva eva, yena bhāvo ’bhāvo vā itareṇa uttara-ābhāsatve pratipādite ’pratibhayā itareṇa na kaścid viśeṣo lakṣyate. na ca itaretara-āśrayam anya-vyavacchedena saṅkete itaretara-āśrayam idaṃ syāt. anya-bhāvāc ca itaretara-bhedas tasya eka-ātmatā-pratibhāsino itaretara-bhedo ’sya bījaṃ sañjñā yad-arthikā ||72 itaretara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ itarau || tat tasyā jananaṃ rūpam anyasya yadi sā itarau, a-yogyāt. katham utpattir iti cet, iti (10cʼ) tatra apy atīta-eka-kālānāṃ gatiḥ (10ʼc iti – etal-lakṣaṇa-yoge ’pi yaḥ sādhayitum iṣṭo iti | tasyāḥ siddhāv a-sandigdhau tat-kāryatve iti | tasyāḥ siddhāv a-sandigdhau tat-kāryatve iti | buddher upalabhe vā iti kalpikāyāḥ iti | buddher upalabhe vā iti kalpikāyāḥ iti, a-kāra-ga-kārayoḥ pūrvāpara-bhāvasya ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. sarvaṃ ity a-kṛta-sambandhasya an-abhidhānād avaśyaṃ ity a-kṛtaṃ vacaḥ | satya-arthaṃ vyatirekasya ity a-khaṇḍaṃ janma-kāraṇam | gati-pratītyoḥ ity a-graho dhiyā | (104ab) katham idānīṃ ity a-janakaḥ syāt. janakatve vā bheda-a-viśeṣāt ity a-jña-jñāpanāya ekā an-upākhyā udāhṛtir matā | ity a-tat-kārya-kāraṇa-parihāra-arthaḥ. tasmāt ity a-tat-kārya-viśleṣasya anvayo na eka-vastunaḥ ity a-tat-tulyo viruddha eva, yena tata eva ity a-tat-prayojanebhyo bhinnā eva uktāḥ. na iti. a-tattvam eva svabhāvasya anyatvam. na hi ity a-tal-lakṣaṇo na hetuḥ syāt. tathā ca ekaity a-darśane ’pi vyatireko na sidhyati sandehāt. ity a-doṣa iti. na, artha-antara-āder iti. a-doṣa-udbhāvanaṃ prativādino nigrahasthānam. ity a-doṣaḥ. tatra hetor udāharaṇaṃ nityaḥ śabda ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam ity a-doṣo ’yaṃ meyaṃ tv ekaṃ svalakṣaṇam ||

ity SV_08102 VN_00208 V3_09402 V3_10108 SV_15315 HB_03714 V3_04610 V3_10902 SV_09510 SV_13609 SV_12412 HB_02710 V1_00414 V2_06516 SV_10311 VN_05301 SV_16821 HB_01312 V2_07303 V3_10712 SV_07206 V3_03509 SV_12101 V3_12201 HB_03605 SV_14610 SV_14425 HB_03504 HB_01306 SV_06812 HB_02507 SP_00005 SV_09607 V3_07605 PV_03150 SV_15922 V2_05211 V1_03413 VN_05607 V3_11401 SV_04205 V3_03704 VN_03902 SV_06410 SV_05010 SV_07509 SV_08310 PV_03439 HB_03113 V2_08109 PV_03256 SV_11502 SV_13214 SV_05706 V1_01109 V3_12105 HB_02212 V2_07815 SV_09919 VN_04912 VN_02812 VN_04313 V3_10010 HB_03001 SV_15813

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-nimittam. anyac ca vyakty-ādikaṃ na iṣṭam a-darśane ’pi san kṛtako vā syān nityaś ca yathokta-lakṣaṇatvād asya. sa ca nivṛtta kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita kiñcin mithyā-arthaṃ tat sarvaṃ pauruṣeyam tena a-niścayaḥ sambhava-a-sambhavayor niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva a-pratibandhāt. asati rāge vacanaṃ na asti -sādhana-vat sattā-sādhanam apy an-avadyam icchet. tāv api pakṣau prāg eva nirākṛtāv -kṛt syāt. a-karaṇe vā na eva kaścit tadvad anya-bhāva-siddhir eva tad-abhāva-siddhir a-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ata eva saṃśayo ’stu, bhaved vā pramāṇam ata eva saṃśayo ’stu, bhaved vā pramāṇam ucyate, na uccārayaty uttaraṃ ca bravīti kaścit kvacit sambandha-niyamaṃ jñātum īśa ca iti prativiśiṣṭa-svabhāvam ekam eva jātam -yogya-pratiṣedho yuktaḥ, na ca sarvam evam a-śakyatvāt. sa eva hy evaṃ sarvajñaḥ syād upakāra-an-avadhāraṇād asya iyaṃ sthitir balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda kārya-dharmāṇāṃ vā kvacid atiśayam abhyupeti sandigdhaḥ syāt. na ca pareṇa tathā upagata -a-nivṛttau tad-avasthaṃ hetor a-sāmarthyam tad-anya-vyatireke sati syāt. sa ca na asti bhāvaṃ nāśayet. ato ’-vināśī bhāvaḥ syād -abhāvo hi bādhaka-pramāṇa-vṛtti-niyata -pratiniyamaḥ, viṣayāt tat-tulya-rūpatā -prayojana-aṅgatayā tad-anyebhyo bhidyanta -a-bhedau syātām. tathā hi na bhedād bheda tad-anyaś ca sarve te sva-ātmani sthitāḥ | ’py a-virodhāt. yathā na bhavati mūrta ’py a-virodhāt, yathā na bhavati mūrta || śṛṅgaṃ gavi iti loke syāc chṛṅge gaur -upakārāt. atha ca puruṣaḥ śabdānāṃ prayoktā tat-tulya-vyatireko ’pi. tena ayam a-doṣa prasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇam parihartavyaḥ parān anupratibodhya -para-upakāra-niyama-abhāvād anaikāntika eva viśiṣṭa-utpattayo viśeṣa-vat kāryaṃ kuryur sambhavo na asya pratidvandvī vidyata vācyaṃ syāt, tasmād etad apy a-sambaddham -kāraṇa-bhāva iti rūpaṃ taj-janitaṃ bheda ākāram iyam āropayati, sa eva asyā viṣaya tan na ādheyatā na vyaktir vṛttiḥ sāmānyasya a-bhinnaḥ svabhāvaḥ. eka-sannidhāne ’py asti kathaṃ sitam | jñānaṃ vyaktir na sā vyaktā -jñānāt, na hi tad-ātmā tad-anya-ātmā anyatra hetor vaikalyād a-vināśo ’pi syād krama-grahe | tal-lāghavāc cet tat-tulyam sādhayeyuḥ. na hy a-pratibaddhas tat-sādhana tat ||254|| tatra yadi saṃskṛtena upalambha svabhāvata ekaṃ pratyayaṃ janayanti idantayā iti cet ||9|| na hy ayaṃ gaur -rūpatvāt. asataḥ sapakṣān na nivṛttir svayaṃ nāśam a-nāśaṃ ca sarvadā prāha tad-abhāvāt phalasya api na asti tad-abhāvāt phalasya api na asti arhet. na artha-upasaṃhitasya abhidhātā pratijñā-antaraṃ nāma nigrahasthānam vākyasya vā paurvāparyeṇa yogo na asti -vacane ’pi, na hi sa eva ātmānam anveti tasmin prameye kathaṃ virodho liṅga-liṅginor nanu tad eva idaṃ paryanuyujyate kathaṃ tata

ity a-nimitte te syātām. tathā ca na jāti-siddhis ity a-nivṛttir eva śaṅkāyāḥ. tato vyatirekasya ity a-nivṛtto ’vasthātā avasthitaḥ paryanuyojyaḥ. ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. ity a-niścayād a-vyāptiḥ. tathā hy anvayo ity a-niścita-lakṣaṇatvān na kaścid dhetuḥ syāt. ity a-niścito na anaikāntikaḥ syāt. na vai vastuity a-niścito vyatirekaḥ. na hi rāga-ādīnām eva iti. a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane ity a-parihāraḥ. vyakti-kramo ’pi vākyaṃ na nitya ity a-pūrvā eṣā vāco-yuktiḥ. satyaṃ mantra-kriyāiti, a-pṛthak-siddheḥ sambandha-abhāvāc ca. anyaity a-praṇayanam eva śāstrasya. praṇayan vā svām ity a-pratikṣepaḥ. tad atra keṣāñcit svabhāvānām ity a-pratikṣepaḥ. tad atra keṣāñcid arthānāṃ iti. a-pratijñānāc ca. na ca idaṃ pratijñāyate, ity a-pratipattir eva tad-arthasya. api ca, vedas iti. a-pratirodha-śaktikeṣv anantara-kāryeṣu ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhiity a-pratiṣedhaḥ. sva-ātmani svasaṃviditena ity a-pratītiḥ. jananaṃ cet kim āśrayeṇa ity a-pratīte ’pi tasmiṃs tat-siddhatām āha – ity a-pratyayā eva asya vṛttiḥ. dṛśyante ca ity a-pramāṇād abhyupagamāt tathā eva bhavati, ity a-prayogaḥ. tasmāt sva-sādhya-bhāvaity a-pravṛtti-nivṛttikaṃ jagat syāt. tasmād yasya ity a-prasaṅga eva. vināśād bhāva-nāśa-anity a-bādhāyāṃ sādhya-siddhir iti vyartho hetuḥ. ity a-bhinnatve ’pi vastutaḥ kāryasya kāraṇānāṃ ity a-bhedāt tato ’-viśeṣeṇa pratīyante. tatra ity a-bhedād api na a-bhedaḥ, tad-vyatiriktaś ca ity a-miśrāḥ svayaṃ bhāvās tān miśrayati kalpanā | ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nirity a-mūrtatvaṃ nir-upākhye ’pi syāt. nirity a-laukikam | gava-ākhya-pariśiṣṭa-aṅgaity a-laukiko ’yaṃ vyavahāraḥ. sarvathā śabdaity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayogaity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na iti. a-vijñātaṃ ca ajñānam. vijñātaṃ parṣadā ity a-viruddhaḥ. ko hy eṣa niyamaḥ – saṃhatāḥ ity a-virodhaḥ. tadvad arthā api kecit svabhāvaiti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra iti. a-viśeṣa-ukte hetau pratiṣiddhe viśeṣam ity a-viśeṣāt. sarva-kāryāṇi sva-kāraṇānāṃ iti, a-viṣayī-kṛtasya a-śakya-samāropāt, ākāraiti. a-vṛtter na anekatra jñāna-hetuḥ. ata eva iti. a-vaikalyāt kāraṇasya eko ’pi janakaḥ syāt. ity a-vyaktam akhilaṃ jagat || vyakter vyaktyiti. a-vyavacchede ’nya-ātmanaḥ pravṛtti-nivṛttyor ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya ity a-saṃvedanaṃ na kim || na ca ekayā dvayaiti. a-saṃskāryatayā pumbhiḥ sarvathā syān ity a-saṃskṛta-indriyo na upalabhate. yasya ity a-sakṛd uktam etat. tasmād eka-kāryatā eva ity a-sannihite ’rthe bhavati. idaṃ ca naḥ ity a-sapakṣa eva na asti iti cet, na iti sā eva ity a-samarthaḥ pūrvasmin pakṣe vināśa-hetuḥ. na ity a-samānam. nanv idam apy a-niśceyam eva – ity a-samānam. sā iyaṃ nir-apekṣatā vināśasya ity a-samīkṣita-abhidhānam etat. ata eva ca iti. a-sambaddha-abhidhānaṃ nigrahasthānam ity ity a-sambaddha-arthatā gṛhyate, tat samudāyaity a-sambaddham. yadā tarhi vipakṣa-vyatireko ity a-sambandha eva. atra apy a-samudāyaiti. a-sambandhāt. viṣaya-upanayanād ayam asya

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iti sambaddha-sambandho ’py asya na asti ca tayor ātmanor virodha-upalabdhir kathaṃ punar etad gamyate nir-apekṣo vināśa punar etad gamyate – nir-apekṣo vināśa ākāra-antara-vat. sa ca tatra na asti apy asti, bhāva-pratiṣedhas tu na sambhavati -khyāpinaḥ śabdāḥ kiṃ viveka-viṣayā -upekṣaṇaṃ nāma parājaya-adhikaraṇam syāt. sa tarhi vinaśvara-svabhāvo nir-apekṣa uktam. sa tarhi naśvaraḥ svabhāvo nir-apekṣa tad-vyatiriktaś ca na kaścid bhāva-svabhāva -bheda-a-bhedābhyāṃ kārya-bheda-a-bhedāv tasmād vyañjako na taṃ karoti na apy anyam iti yāvat. tathā ca ayaṃ na kiñcit karoti yo nāma nāśa-hetuḥ sa bhāve na kiñcit karoti syāt – yatra dhūmaḥ, tatra avaśyam agnir āpadyante, yathā pramāṇāni prameyatvam prayuktam arthāpattyā dvitīyaṃ gamayati tathā-prakāśanāya prayuñjate ’n-aśvo ’yam -śītala-snigdhair iva vyādheḥ ślaiṣmikasya hetor vā virodhas tadā viruddho hetur -janmani | svasmād a-calataḥ sthānād vṛttir -sambhavaḥ | yad evam a-pratītaṃ tal liṅgam || syān nirākaraṇaṃ śabde sthite na eva ciram | su-ukta-abhyāsa-vivardhita-vyasanam nirloṭhitaś ca ayam artho ’sati nāstitā buddhis tad-vyaktiḥ. tad-āśrayaḥ prayoktā yathā ghaṭa-ādiḥ, san kṛtako vā śabda -pratipannaṃ vastu, tena anaikāntika-codanā hetvābhāsa-lakṣaṇena eva nigrahasthāna-bhāva tasya pratijñā-sannyāso nāma nigrahasthānam anujānāti iti mata-anujñā nigrahasthānam khalu nigraha-prāptaḥ sva-kaupīnaṃ vivṛṇuyād eka-śākhā-prabhavatvād vā upayukta-vad a-naṣṭa-sampradāyam eva anuvartata na ca utpatti-dharmakatvān nityam saṅghātatvāc chayana-āsana-ādy-aṅga-vad punar idam āyātam – asato vyatireka-ayogād sambandhe pratyaya-vṛttis tataḥ sāmānyam -a-prayogān nir-viṣayasya naño ’-prayoga prāk-pratijñātasya śabda-anityatvasya tyāgād na sa trividhād dhetor anyatra asti kiñcin nigrahasthānam. na ca na asty ātmā śrutau | khādec chva-māṃsam ity eṣa na artha śrutau | khādec chva-māṃsam ity eṣa na artha saṃyojyāḥ. tathā na caitrasya putro bhavati iti. kāryaṃ yathā vahnir atra dhūmād eva kārakāḥ syuḥ, na anye ’-tat-svabhāvatvād hi kaścid dhetur na anyaḥ svabhāvād anityaḥ śabdo nirodha-dharmako dhvāna vākyam, yathā devadatta gām ānaya kṛṣṇām sva-dṛṣṭānte pratijñā-hānir nigrahasthānam pratītiḥ. sādhya-dharma-sāmānyena samāna -vyavasthiteḥ | khasya svabhāvaḥ khatvaṃ ca kaścid vivakṣitaḥ puruṣo rāga-ādimattvād -liṅga-bhūta-pramāṇa-atiśaya-śāsanatvād -rāgāḥ kapila-ādayaḥ, parigraha-āgraha-yogād ca evam, sa sarvo ’nityaḥ, yathā ghaṭa-ādir yad uktam – agni-hotraṃ juhuyāt svarga-kāma śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād -viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya santi hy evaṃ-prakārā api vyavahārā loka -vādo na syāt, syād uṣṭro dadhi syān na eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād viṣaye viruddhāvyabhicāriṇo ’bhāvaṃ sūcayati

ity a-sambandhān na śabda-jñāna-hetuḥ. anyathā hy ity a-sādhyatvam. adṛśya-ātmanāṃ tu svaiti. a-sāmarthyāc ca tad-dhetoḥ (196a) abhāvaiti. a-sāmarthyāc ca tad-dhetoḥ (56a) abhāvaity a-sāmānyam. sati sāmānya-grahaṇe tad-āropo na ity a-skhalita-prajño devānāṃ-priyaḥ, yas tadity a-sthānam eva etad āśaṅkāyāḥ. tasmāt siddham iti. a-sthāne nigrahasthāna-anuyogo nir-anuyojyaity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva ity a-hetukaḥ syāt. na a-hetukaḥ sattā-hetor eva ity a-hetukatvād bhāvānāṃ nityaṃ sattvam asattvaṃ ity a-hetukau viśvasya bheda-a-bhedau syātām. ity akiñcitkaraś ca apekṣyata iti vyāhatam etat. ity akiñcitkaraś ca kaḥ kasya sthāpako nāma. tena ity akiñcitkaro na apekṣyaṇīyaḥ. tat katham iti. agni-bhāva eva hi bhāvo dhūmasya tatity ata āha yathokta-hetvābhāsa-lakṣaṇena eva iti. ata ekasya prayogaḥ syād iti. nanu iti. ata eva pūrvatra pratikṣipta-bhedaiti. ata eva śāstra-dṛṣṭeṣv artheṣu virodhaiti. ataḥ pratijñā-virodho hetu-virodho vā ity aity atiyuktimat ||153|| yatra asau vartate bhāvas ity atilaukikam || vidyamāne ’pi liṅge tāṃ tena ity ato ’bravīt | viruddha-viṣaye ’nyasmin vadann ity atra anubaddha-spṛham || artha-an-arthaity atra antare. tena na iha pratanyate. na ca iti. atra apy uktaṃ śrotary api prasaṅga iti. taj iti. atra api na kaścit krama-niyamaḥ, iṣṭa-arthaiti. atra api pratijñāyāḥ sādhana-vākye prayogaiti. atra api yathoktaṃ kṛtvā cintyam eva, kiṃ te iti. atra api yady udbhāvite ’pi hetor vyabhicāre iti. atra api yadi puruṣatvāc cauro bhavān api iti. atra api yadi sādhana-vādinaṃ nigrahaiti. atra api vivakṣita-a-śeṣa-pakṣī-karaṇe hetoḥ ity atra api samayaḥ śaraṇam. āgama-bhraṃśaity atra api hetu-virodho yuktaḥ, pratijñayā hi iti. atra ātma-arthā ity an-uktāv apy ātmaiti. atra idam eva punar vācyam – katham asato ity atra ucyate. aneka-sambandhebhyaḥ kāryaity atra uttaraṃ vakṣyate. tasmāt santy abhāveṣu iti. atra upagata-pratijñā-tyāgāt pratijñā-hānau ity atra eva niyata ucyate. tatra sādhana-dharmaity atra kaścit pratijñā-virodho na asty ātmaity atra kā pramā ||318|| kvacid apy arthe ity atra kā pramā ||36|| prasiddho loka-vādaś cet ity atra dṛṣṭo vidhir nāśe ’pi virodhāt. evaṃ ca iti. atra dvau vastu-sādhanau, ekaḥ pratiṣedhaity atra na eva kiñcid viruddham asti. ekatve tu ity atra na kiñcid bādhakam. a-bhede tu syātāṃ iti. atra na śabda-punaruktaṃ pṛthag vācyam artha iti. atra padānāṃ yathā-kāmaṃ prayoge ’pi na ity atra bhāṣya-kāra-mataṃ dūṣayitvā vārttikaity atra yadi sādhya-dharma-sāmānyena eva iti, ity atra vā kiṃ nibandhanam ||67 || yadā ekā api iti. atra vaidharmya-udāharaṇam – ye grāhyaiti. atra vaidharmya-udāharaṇam, yaḥ sarvajña iti. atra vaidharmyeṇa udāharaṇam – yo vīta-rāgo iti. atra vyāpti-sādhanaṃ viparyaye bādhakaity atra śva-māṃsa-bhakṣaṇa-deśanā-vikalpo iti. atra hi trayam a-pramāṇakam abhyupeyam – iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad iti. atha tad upakṣepam abhyupagacchaty eva, tadā iti. atha punar a-saṃsṛṣṭāv ākārau pratipadya iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, iti. atha vā lokasya bruvato ’numāna-abhāvam āha.

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santaḥ pravartante śāstrāṇi vā praṇīyante āyāto dharmo na pratyāyana-kāla-bhāvī analaṃ paśyann apy analo ’yaṃ na salilam -antara-nimitto dharmo bhāve ’vaśyaṃ-bhāvī tasya upekṣaṇaṃ nigraha-prāpto ’si tu sāṅketikeṣv artheṣu saṅketa-vaśād vṛttir ’py asya viśeṣas tathā anyasya api syād tathā anayā vibhramān miśrī-kriyanta anyathā a-sambaddha-pralāpa eva ayam dviṣṭa-a-jña-dhūrtānām anyatamaḥ syād api -āsana-ādy-aṅga-vad iti. atra ātma-arthā -viṣayatvād uttara-pratipattir a-śakyā samarthaṃ pṛthak tat sahitam api tādṛśam eva pṛthak tatra sahitam api tādṛśam eva tulyā vṛtti-tat-sandehābhyām abhāva-asiddhir eva. tasmān na viśeṣaṇam atiśaya-bhāg an-abhyupeta-bādhāyāṃ tad-anyasya api tulyam vartate | sa eva dadhi so ’nyatra na asti ca abhāvaḥ kāryaḥ. tat-kārī ca a-kāraka eva ity uktam. tat kim ayam a-samartho ’pekṣyata abhāvo ’py anyayā anupalabdhyā sādhya abhāvo ’py anyayā anupalabdhyā sādhyata -abhāvo ’py anyena anupalambhena sādhanīya -viśeṣād viśeṣa-siddhiḥ, tasya apy anyata | upalambhasya nāstitvam anyena -āśrayaḥ | vipakṣa-upagame ’py etat tulyam | dṛṣṭānta-antara-sādhyatvaṃ tasya api | upalambhasya nāstitvam anyena vā śakty-upakāriṇyā api śakter vyatireka tasya api sa svabhāva-niyamaḥ sva-hetor sa tasya kuta iti cet, sva-hetu-samuttha vat puruṣa-vyavahāra iti syāt. na apauruṣeya tasya api taj-janana-ātmatā tad-anyasmād -sādhana-abhidhānāt tu jetā api na bhavati ca pratividitā eva upayanty apayanti eva kīrtitaḥ ||260|| atha mā bhūd ayaṃ doṣa ’pi tan-nibandhanā na vā a-pratipatty-aṅgam -lakṣaṇa-prāptasya sata upalabdhir ghaṭasya -viśeṣa upalabdhi-lakṣaṇa-prāpto ghaṭa -bhāva eva hi bhāvo dhūmasya tat-kāryatvam pratyakṣa-nirākṛto yathā – a-śrāvaṇaḥ śabda pramāṇam. tad-vaśād artha-pratīti-siddher ’si ity an-anuyogaḥ. etac ca kasya parājaya vṛttes toya-samāśrayāt ||66|| kāryaṃ tasya artha-niyamaḥ saṅketa-anuvidhāyinām | na a-sādhyatām āha. na, svarūpeṇa eva nirdeśya -samavāyy-anityatva-abhāvam api sādhayati -ādeśena dharmiṇaḥ | svarūpeṇa eva nirdeśya nāśa-hetūnāṃ hetuman-nāśa-vādinām ||195|| nāśa-hetūnāṃ hetuman-nāśa-vādinām ||54|| vata kena ime siddhānta-viṣama-grahāḥ ||2|| śaṅkayā bhāvyaṃ niyāmakam a-paśyatām ||324|| syād bhasma iva a-śīta-sādhane ||34|| yukti-jñā jñāna-ākāra-arpaṇa-kṣamam ||20|| sa eva astu śabda-jñāna-nibandhanam ||162|| saṅketo na iṣṭām eva asya yogyatām ||329|| a-sādhyatvam anavasthāṃ ca darśayan ||25|| -balena uktaḥ śrāvaṇena akṣa-gocaraḥ ||32|| dharmo na nir-anvaya-doṣa-bhāk ||14|| -ākhyāne na darśita-udāhṛtiḥ pṛthak ||44|| saṅketo na iṣṭām eva asya yogyatām ||50|| te ’pi tasmād a-jñāta-viplavāḥ ||28|| tad-vyavasthānād a-kārakam api svayam ||37|| tato ’nyena tena bhinnā vyavasthitiḥ ||31|| pratijñā-artho viśeṣo dharma-bhedataḥ ||81||

ity ado vaktavyam. tasmāt tāvad vaktavyam, yāvad ity an-aṅgam. yat tarhi idam itara-tad-viparītaity an-adhyavasyan na tiṣṭhen na pratiṣṭheta iti ity an-anumānam. yadi tarhi darśana-a-darśane na ity an-anuyogaḥ. etac ca kasya parājaya ity ity an-abhiniveśa eva. nānā-eko rūpa-ādir ekaity an-abhiniveśa eva yuktaḥ. yasya pramāṇaity an-avadyam etat. nanu dhīḥ kāryaṃ tāsāṃ sā ca ity an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ ity an-āśvāsaḥ. tasmān na apauruṣeyād vyākhyānān ity an-uktāv apy ātma-arthatā sādhyā. tena na ity an-uttara-pratipattyā eva nigrahasthānatvam ity an-upakārakatvān na saṃyogena tadvat syāt. ity an-upakārakatvān na saṃyogena tadvat syāt. ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor ity an-upātta-samam. yat kiñcid veda-adhyayanaṃ ity an-upālambhaḥ. an-atiśaya-darśī ca ayaṃ ity an-ubhayaṃ param ||183|| atha anayoḥ kaścid ity anapekṣaṇīya ity uktam. svabhāva-abhāvasya ca ity anapekṣāḥ sadā kuryur na vā kadācid anity anavasthānād a-pratipattiḥ syāt. atha ity anavasthānād a-pratipattiḥ syāt. atha ity anavasthānād a-pratipattir eva abhāvasya. na ity anavasthānān na kasyacid viśeṣa-siddhiḥ syāt. ity anavasthitiḥ || adṛśye niścaya-ayogāt sthitir ity anavasthitiḥ || antar-aṅgaṃ tu sāmarthyaṃ ity anavasthitiḥ || ity arthasya dhiyaḥ siddhir ity anavasthitiḥ ||48|| anyathā yadi sva-viṣayaity anavasthiter a-pratipattiḥ. tad-a-vyatireke ity anādi-bhāva-svabhāva-niyamaḥ. api ca, yadi ity anādi-hetu-prakṛti-paramparā, tasmāt tajiti. anāditvād apauruṣeyatve bahutaram idānīm ity anādir hetu-paramparā bhinnānāṃ hi kaścid iti. anitya-ākāṅkṣe punar vādini na kaścid doṣo ity anityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim ity anityān a-vyāpinaś ca varṇān icchet. tāv api ity anughoṣyāḥ, tathāvidhasya anyatra api svity anupalabdhi-prayogaḥ. asaty anityatve na asty ity anupalabdhi-prayogaḥ. tathā svabhāva-hetoḥ iti. anupalabdhāv apy asad-vyavahārasya upalabdhi iti. anumāna-nirākṛto yathā – nityaḥ śabda iti. iti. anumānaṃ dvidhā. svārthaṃ parārthaṃ ca. ity anuyuktayā parṣadā vaktavyam, na khalu ity anuvartate. toya-āśritā hi balākāyā vṛttiḥ. ity anena uktam atra eṣāṃ pratiṣedho virudhyate || ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi iti. anena eva ca anumāna-kāle śāstra-an-āśrayaity anena eva tad gatam || siddha-sādhana-rūpeṇa ity antara-ślokaḥ. tad ayaṃ bhāvo ’napekṣas tadity antara-ślokaḥ. tad ayaṃ bhāvo ’napekṣas tadity antara-ślokaḥ. tad-āgama-viruddhaity antara-ślokaḥ. tasmād a-vidita-arthaity antara-ślokaḥ. na asattā-niścayo ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇaity antara-ślokaḥ. na nivṛttiṃ vihāya asti yadi ity antara-ślokaḥ. yasmāt kila īdṛśaṃ satyaṃ ity antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ ity antara-ślokāḥ. anumāna-virodhe ’pi, yathā – ity antara-ślokāḥ. anya-yoga-vyavacchedena ca ity antara-ślokāḥ. asad-vyavahāra-yogyatā vā ity antara-ślokāḥ. eka-deśa-avisaṃvādanam apy ity antara-ślokāḥ. etal-lakṣaṇā anupalambha-ātmaity antara-ślokāḥ. etena indriya-sannikarṣa-artha ity antara-ślokāḥ. kāryasya api svabhāvaity antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā

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tat sphuṭa-a-kalpa-dhī-phalam ||31|| iyaṃ sādhya-sādhana-saṃsthitiḥ ||21|| dṛśyasya abhāva-niścayāt ||133|| avinābhāvo ’-niyataś ca na sādhanam ||39|| ca proktaṃ pramāṇaṃ sva-ātma-vedanam ||57|| -sādharmya-dṛg-ādis taimira-ādi-vat ||53|| bauddhena uktaṃ mūrty-ādi-sādhanam ||76|| -nimitte vā dharme vāsasi rāga-vat ||32|| kathaṃ satyaṃ na jāne ’ham api īdṛśam ||43|| na sañcodya-grāhya-grāhaka-lakṣaṇā ||40|| eva martyena bhāvyam aśvavatā api kim ||71|| hetau niścitena eva sādhanāt ||50|| -a-bahir-bhūtā pratītir api pūrva-vat ||29|| na anya-viṣaya iti paryāyatā bhavet ||51|| vyāpnoti kim apy etan mahā-adbhutam ||154|| -asiddheḥ. na ca upalambhānām utpatti-niṣṭhā -ākārā buddhir utpadyate. tasyāḥ ka āśraya dhvaniś ca an-iṣṭa-parihāreṇa pravartayati vitatha-abhidhānāt. tathā hy ayam evaṃ na vā bhāva-siddhir eva aparasya abhāva-siddhir sa ca svabhāvavatāṃ parasparam asty eva tad-upakṛtam indriyaṃ jñānaṃ janayati evaṃ-svabhāvā etat-samāna-pāka-hetavaḥ pakvā tathātvaṃ ca tasya eva bhavati na anyasya evaṃ-svabhāvā etat samāna-pāka-hetavaḥ pakvā a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam puruṣa āptas tat-praṇayanam avisaṃvāda -āśrayāt | apauruṣeyaṃ mithyā-arthaṃ kiṃ na vā darśayet pācakatvam iti kṛtā api vā pāka tarhi yad ekasya taj-janakaṃ tad anyasya na na anvayo na vyatireka iti. ya eva khalu na naśvaratā-nivṛttau ca sattva-nivṛttir a-vyāpakasya vā nivṛttau nivṛtty-abhāvād a-vyabhicarita-anvayaṃ sapakṣa eva asti yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka tac ca asti dhūme. tasmāt kāryaṃ dhūma pratilabhate, tathābhūtasya eva svayaṃ jāter asti. na a-pratyakṣaṃ pramāṇam asti śabda-ādīnām anubhavāt tad-anubhava-khyātir -siddhiḥ, asato hy adhikaraṇatva-ādy-ayogād hīnam eva tan nyūnatāyām api nigrahād prāṇa-ādayaḥ, tad-vyatirekasya aikāntikatvād -dharma-avyabhicārāt. ṣaḍ-lakṣaṇo hetur – ’yam eko ’pi samarthaḥ kim atra asmābhir api vā | dur-labhatvāt pramāṇānāṃ dur-bodhā -vat || dravya-antara-gurutvasya gatir na darśanena bādhyate. tad-abhāve tu siddha eva darśanena bādhyate. tad-abhāve tu siddha eva -vākyād bhavaty eva iṣṭa-artha-siddhir mātra-sādhanam eva, na artha-viśeṣa-sādhanam pratyakṣe viṣaya-upalambhe samāpto vyavahāra syāt, tathā sattā abhāvo ’pi syād tato ’yaṃ bauddhe ’rthe sāmānyaṃ bheda tadvad vastu-svabhāvo ’san dharmī vyoma-ādir || yo yasya viṣaya-ābhāsas taṃ vetti na tad tatra api ca anya-vyāvṛttir anya-vyāvṛtta na bhāvo bhavati ity uktam abhāvo bhavati tasmād an-adhigata-artha-viṣayaṃ pramāṇam āha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda svayaṃ samarthe tasya an-upayogāt. prayoga -kāla iti tadā anityatā vyavasthāpyata na ato niścayaḥ. tan na pramāṇam āgama nityasya kiñcid āvaraṇam a-sāmarthyād a-virodhinā ca saha sambhava-a-virodhād svayaṃ prakāśate. tena ātmanaḥ prakāśikā

ity antara-ślokāḥ. tathā hy a-śubha-pṛthivīity antara-ślokāḥ. tasmāt sādhya-bādhaka eva ity antara-ślokāḥ. tena anya-apoha-viṣayāḥ ity antara-ślokāḥ. nanu yathokta-lakṣaṇaity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo ity antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa ity antara-ślokau. api ca, artha-antara-nimitto ity antara-ślokau. kathaṃ punar asati bāhye ’rthe ity antara-ślokau. tadā anya-saṃvido ’bhāvāt ity antara-ślokau. tasmāt svabhāva-pratibandhād ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu ity antara-ślokau. pratyakṣa-virodhe ’pi nānāity antara-ślokau. yasya api nānā-upādher dhīr ity antara-ślokau. yasya tu sarvagataṃ sāmānyaṃ ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa ity anya-apoha ucyate, tasya vastuṣu bhāvāt, aity anya-apoha-viṣaya uktaḥ. tatra anapekṣitaity anya-doṣa-a-nir-doṣatā api vā | dur-labhatvāt ity anya-bhāvo ’pi tad-abhāva iti vyapadiśyate. ity anyatvam eva. na ca taj-janma-lakṣaṇāt iti, anyathā an-upakāriṇo ’napekṣā syād viṣayaiti. anyathā tu śeṣavad etad anumānaṃ vyabhicāri. ity anyathā-bhūtāt tathābhūtaṃ vyavacchindaty eva iti. anyathā śeṣavad etad anumānaṃ vyabhicāri. ity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo ity anye. iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ity anye pracakṣate ||225 || yathā rāga-ādiity anyena vā tathābhūta-jñāpanāya svayaṃ kṛtena ity anyo ’pi svarūpeṇa eva janako na para-rūpeṇa ity anvaya-pratiṣedhaḥ, sa eva vyatireka iti. tat iti, anvaya-vyatireka-siddhiḥ. svabhāvato ity anvaya-vyatirekābhyāṃ niścitābhyāṃ tad-aṃśaity anvayinam eva hetum āha. atra api katham aity anvayī. sāmarthyād eva atra anityaḥ śabda iti ity anvayena vidhita-tat-kāryatvasya dahana-abhāve ity apara-apekṣa-dharma-antara-pratiṣedha-arthaṃ ity aparaḥ. tad ayuktam, yasmāt pramāṇa-itaraity aparaḥ. tasya apy a-viśeṣe ’pi bāhyasya ity aparaḥ. paśavo ’pi hi tāvad yad ayuktaṃ ity aparaḥ. yaḥ pratīyamāna-artham an-arthakaṃ ity aparaḥ. vipakṣād eva hi prāṇa-ādayo ity apare – trīṇi ca etāni, a-bādhita-viṣayatvaṃ ity apare nivarteran. te hi nir-abhiprāyaity apare viduḥ ||219|| caitasebhyo hi guṇaity aparo ’bravīt | tasya krameṇa saṃyukte pāṃśuity apārthakaṃ tat-siddhaye vacanam. na anity apārthakaṃ tat-siddhaye vacanam. na vai ity apārthakaṃ tasya upādānam. yadi ca viṣayaity apārthakam. anyatra tu tad eva agni-sāmānyaṃ ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam ity apārthikā anupalabdhiḥ. atha anya-upalabdhyā ity api | tasya eva ca anya-vyāvṛttyā dharmaity api | na evam iṣṭasya sādhyasya bādhā kācana ity api | prāptaṃ kā saṃvid anyā asti tādrūpyād ity api | śabdāś ca niścayāś ca eva saṅketam ity api ||278|| yad apy ayaṃ bhāvasya abhāvo ity apy an-adhigate svalakṣaṇa iti viśeṣaṇīyam. ity apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ, ity api iṣṭa-sādhana-samartha-utpādanam eva ity apy uktam. anyathā artha-antaram eva anityatā ity apy uktam. apauruṣeyānāṃ śabdānām arthaity apy uktam. tasmān na āvaraṇe karaṇa-upakṣepaḥ. ity apy uktam. na api itara-sāmānya-siddhir ity apy ucyate prakāśa-vat. nīla-ādy-anubhava ity

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kutaścid anyaḥ syāt. evaṃ ca a-vācyatā na kadācit tiṣṭhet. tasmāt pāta-pratibandha na kadācit tiṣṭhet. tasmāt pāta-pratibandha pratīyante. tatra ghaṭasya rūpa-ādaya anyatra a-pratītiḥ, na ca sambandho ’sti api kecid eka-jñāna-kāryāḥ svabhāva-bhedād na ca asti tasmān na śabdāḥ sthita-svabhāvā -arthā upanibadhyante ’-prakaraṇa-āpannatvād eka-a-saṃsargas tad-vyatirekiṇāṃ samānatā syāt. uktam atra śabdānāṃ svātantrya-abhāvād teṣāṃ tat-sambandhitā api na sidhyati. ghaṭa uktam atra – grāhya-grāhaka-lakṣaṇa-ayogād syāt, uktam atra – a-pratibandhād a-niyama vā sthairya-ayogāt. tad ayam sat-prayoga yat-pratipatti-nāntarīyakaṃ yaj-jñānam puruṣeṣu dṛśyante. sarva-puruṣās tad-rahitā apy ucyate prakāśa-vat. nīla-ādy-anubhava krama-ayogāt, tasya a-viśeṣāt. saṃvedanam iṣyante. na brūmas te kañcid atiśāyayanti iṣyante. na brūmaḥ – te kiñcid atiśāyayanti uccārayitavyam, paścād uttaram abhidhātavyam kiñcid anuṣṭhānaṃ vā abhimataṃ tadā ānaya ity ucyate. anyathā iha kuṇḍe badarāṇi niveśayed yaro rūpa-vijñāna-hetuḥ śaso vā -bhāvaḥ syāt. sarvo ’rtha-virodho dviṣṭha tat-sahakāri sāmānyaṃ vijñāna-hetur yatra ekasya a-śaktis tatra sarva-puruṣāṇām -hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra nivartate ||118|| ekaṃ pradarśya ayaṃ vṛkṣa ca bhāvasya abhāvo na syāt. abhāva vyañjaka-rahiteṣu pradeśeṣv a-darśanam antyayā buddhyā vākya-avadhāraṇam krama-yoginī iti tad-ānupūrvī vākyam sukham an-atiśaye ’pi śabda-ādi-sukhā -nivāram. a-bhūtvā bhavann a-hetuko bhavati sarvaṃ tad-adhyayana-antara-pūrvakam (170bcʼ) utpatti-sthiti-vināśa-ādi-bhedaś ca nyāyaḥ. na a-dṛṣṭa-jñāpako ’-tat-svabhāva -kriye karmaṇy a-viśeṣa-ādhāyi sādhanam na syāt, uṣṇa-svabhāvo ’gnir na an-uṣṇa kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim guṇo bhavet | (246ab) kāmam avisaṃvādakam ca artha-pratyāyane ’-niyamaḥ śabdānām -vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī anumāna-virodhe ’pi, yathā – nityo ghaṭa śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti || anyathā evaṃ-vidho dharmaḥ sādhya | siddhaṃ pṛthak cet kāryatvaṃ hy apekṣā | prāg bhūtvā hy a-bhavan bhāvo ’nitya tasya vastv-āśraya-anupalambho dharma -vijñānam a-vijñāte svalakṣaṇe | yaj jñānam na yajñadatta iti. na devadatta eva -sambhavaḥ | atīndriya-artha-vit kaścid asti prāg asādhāraṇaṃ dṛṣṭvā asādhāraṇam -dharma-yogād eva bhāvās tadvantaḥ syur tatra hetūnāṃ yatra na anvayi | sattvam pūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti || tat prastāva-āśrayatve hi śāstraṃ bādhakam iti prastāva-āśrayatve śāstraṃ bādhakam -antaraḥ pratyāyayati. anyo ’-pratikṣepeṇa | tasmād yato ’sya ātma-bhedād asya adhigatir | nīla-dvi-candra-ādi-dhiyāṃ hetur akṣāṇy api tasya vastv-āśraya-anupalambho dharma -lakṣaṇa-prāptaṃ sāmānyaṃ vyakty-antarāleṣv

ity api kārya-kāraṇa-bhāva eva śabda-antareṇa ity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaity api ghaṭa-svabhāvā rūpa-ādaya udaka-dhāraṇaiti. api ca, tat-kāriṇām a-tat-kāri-bheda-sāmye iti. api ca, tulye bhede yayā jātiḥ pratyāsattyā iti. api ca, na jñāna-hetutā eva syāt tasminn aiti. api ca, nāntarīyakatā-abhāvāc chabdānāṃ iti, api ca para-rūpaṃ svarūpeṇa yayā saṃvriyate iti. api ca, yeṣāṃ vastu-vaśā vāco na vivakṣāity api ca rūpa-ādaya eva bahava eka-arthakriyāiti. api ca saha-upalambha-niyamād a-bhedo nīlaiti. api ca, svābhāvike vācya-vācaka-bhāve na ity api jananam eva prayoktuḥ sāmarthyāt. svayaṃ ity api taj-jñāne sati syāt. na hi yo vijñāne ity api tat-sambhava-virodha-abhāvād a-nirṇayaḥ. ity api tat-svabhāvo ’nubhava eva. a-vedya-vedaka ity api tasya tādātmyāt tathā-prathanam, na tad iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya iti, api tu yathā-kathañcid uttaraṃ vācyam, ity api na brūyāt, vyarthatvād vacanasya. tathā ity api na syāt. na vai tad-upakāra-kṛto ’yaṃ iti. api nāma sarveṣāṃ tad-dhetūnāṃ sakṛt ity api parasparaṃ bādhakam eka-artha-sannidhāv ity api, pāramparyeṇa vyakteḥ kāryam eva sāmānyam ity api pūrva-vad vyabhicāri. bhārata-ādiṣv ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, ity api bruvāṇo ’yam apy ayam eva ity ubhayīṃ ity api bhāva-pratiṣedhaḥ. tad abhāvād bhavati ity api mithyā. tathābhūtasya vyaṅgya-vyañjakaity api mithyā, tasya a-varṇa-rūpa-saṃsparśinaḥ ity api mithyā. tasyā nityeṣu prāg eva ity api vārttā-mātram, ekatra yugapad anayor ity api viruddham iti. so ’py anena eva ity api vyāptir na sidhyati. sarvasya tathābhāvaity api-śabdāt. yo ’yam a-bhinnān sarva-arthān ity api. satām api kārya-an-ārambha-sambhavāt. ity api sādhana-nyāyam atipatati. krama-bhāvaity api. svabhāva-antarasya asataḥ kathañcid aity apekṣyata iti siddhā vināśaṃ praty anapekṣatā ity apekṣyata iti siddhā vināśaṃ praty anapekṣā ity apauruṣeyatvam iṣṭam. tad visaṃvādakānām api ity apauruṣeyatve ’pi sa eva vipralambhaḥ. ity abhāva eva artha-abhilāpa-anukāriṇo ’nubhavaiti, abhighāta-sahatvaṃ paśyato bhrāntyā etat ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti ity abhidhānataḥ | tad bādhām eva manyeta svaity abhidhīyate || niṣpatter a-para-adhīnam api ity abhidhīyate || yasya ubhaya-anta-vyavadhiity abhiprāyaḥ. yad uktam – na pramāṇa-trayaity abhiprāyāt svalakṣaṇa-vicārataḥ || tadvat ity abhiprāyād a-doṣa iti cet, na, anyataraity abhimataṃ bhavet ||316|| yady āgama-anapekṣaṃ ity abhilapato ’-pūrva-artha-adhigama-abhāvāt, ity abhivyāptir asya dṛṣṭāntena pradarśyate. tad ity abhyudāhāro hetor evaṃ-phalo mataḥ || saṅketa ity abhyupagama-virodhaḥ. ata eva pūrvaity amum | vaktum arthaṃ sva-vācā asya saha-uktiḥ ity amum arthaṃ vaktuṃ sva-vacanena asya saha ity ayaṃ viśeṣaḥ. jijñāpayiṣur arthaṃ taṃ ity ayam | kriyāyāḥ karma-niyamaḥ siddhā sā tatity ayam || pāramparyeṇa hetuś ced indriya-jñānaity ayam atra abhiprāyaḥ. sthitam etat – iti. ayam anupalambhaḥ svabhāvaś ca paraspara-

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dūṣite punar anyo ’rtho ’para-doṣa-viṣaya iti. tasmān na avaśyam iha pakṣa-nirdeśa -viśeṣe yathā-abhimataṃ ghṛta-ādi prakṣiped yato ’sya ātma-bhedād asya iyam adhigatir ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg anya-bhāve tad asti. upacāra-mātraṃ tu syād punar-vacanam, kiṃ punar asyāḥ punar-vacanam vṛttim icchaṃs tattva-anyatve na atikrāmati ca śāstraṃ praṇayann anumānaṃ pratikṣipati artha-antara-kalpane tad anyatra api tulyam hetu-bhāvo vā tasmin saty eva bhāvād darśanam ||269|| a-vināśāt (270aʼ) kim ca ātmānaṃ parityajya katham anyatra bhaved satī na śābda-vad abhiprāyaṃ nivedayaty eva śabda-punaruktam anityaḥ śabdo ’nityaḥ śabda prayoge sādhana-vākye yathā pratijñā-vacanam apy anubhavo bhavet || na anubhūto ’nubhava niviṣṭo ’sāv evam ity ātma-saṃvidaḥ || svo ’-vibhāgavān | sa tena avyabhicārī syād svo ’-vibhāgavān | sa tena avyabhicārī syād tena itara-asad-viraheṇa tvayā upagatatvād ’nyādṛśo ’pi vā | jñānasya hetur artho ’pi ’nyādṛśo ’pi vā | jñānasya hetur artho ’pi -sādhyatvaṃ tasya api ity anavasthitiḥ || tathā hy ātma-abhāva eva na bhavaty eva na asti ity ukte ’gnir dhūme bhavaty avaśyam śabdaś ca kṛtaka ity ukte ’pi śabdo ’nitya -kāryatvasya dahana-abhāve dhūmo na bhavati -abhāvāt. kuto ’gny-abhāve dhūmo na asti tri-rūpa-liṅga-ākhyānaṃ parārtham anumānam vijñāya arthakriyā-kṣamān | tat sādhanāya ’bhāva-vyavahāraṃ sādhayen mūḍha-pratipattāv śakuninā dūraṃ gatvā api punar āgantavyam tat kathitaṃ tad eva pācakatvena api a-śakya-sādhanaṃ kāryam. tatra api tathā kathaṃ sāmānya-buddhayaḥ ||150|| vidyata eva ayoga-vyavacchedasya asiddheḥ. tat-tulya eva -pratyastamayān na viśeṣa-cintā-pravṛttir iti, kiṃ ca idam uktaṃ bhavati pariṇāma bhāvāt. tat-svabhāvatve ca sa eva agnir bhāvāt. tat-svabhāvatve ca sa eva agnir tu hetu-paramparāyām an-anumānam eva ca pratibandho yac chrāvaṇaṃ tan nityam || prāg-asiddha-svabhāvatvāt sādhya-avayava api hi prayoge ’rthād vaidharmya-gatir ’vaśyam apara-abhyupagamo yukti-kṛta arthakriyā-sāmarthya-lakṣaṇato nivṛttam iti vaktavyam. atiprasaṅgo hy evaṃ syād śabdaḥ. sa ātmani hetu-rūpo na siddha dharmi-viśeṣatvāt pratijñā-artha-eka-deśa -svabhāvasya avinābhāva-niyama-abhāvād bhāva-saṃśaye ’siddhatā eva hetu-doṣa vipakṣa iti tad-vyatirekaḥ sādhya-dharma eva sati hetu-prayoge vyadhikaraṇatvād asiddha tena siddhaṃ yathā – śrāvaṇaḥ śabda -virodhād iti. sukha-ādy-anvaya-darśanād 26|| na ca api śabdo dvaya-kṛd anyonya-abhāva tad-a-prasiddhau viṣayasya apy a-prasiddhir saṃhatair avaśyaṃ parārthair bhavitavyam -tiro-hitayor dvayor apy a-vyaktis tulyā -bhedaḥ, bhede vā pūrva-vat prasaṅgād svabhāvato ’pi kārya-kṛt kaiścid eva vijñāta śṛṅga-grāhikayā api tāvad a-budhaṃ bodhayed -pratijñayor bādhanam, iha pratijñayā hetor hi viṣaya uttara-ajñānāt tan na pratipadyeta

ity ayam anubhāṣaṇe dūṣaṇe ca nyāyaḥ. sakṛt-sarva iti. ayam anvayinaḥ prayogaḥ. vyatireke ’pi na ity ayam arthaḥ, na punaḥ śva-māṃsaṃ khāded iti ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ity ayam eva hetuḥ. anavasthā-anya-kalpane syāt. ity ayam eṣāṃ paraspara-vyāghātaḥ. tasmāt tanity ayuktaṃ nigamanam. vijñātasya parṣadā tririty ayuktam etat. tasmād iyam artheṣv eka-rūpā ity ayuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. ity artha-a-nirṇayāt kvacid a-pratipattiḥ. tathā ity artha-antarasya. tathā prasiddhe tad-bhāve ity artha-antarād artha-antara-janmani kāṣṭham iti. artha-antare tu gamye kāryaṃ hetuḥ, ity artha-avisaṃvādād anumānam api. atha vā iti. artha-punaruktam anityaḥ śabdo nirodhaiti. artha-punaruktena eva gata-arthatvān na ity artha-vat tad-viniścayaḥ | tasmād a-doṣa iti ity artha-saṃvit sā eva iṣṭā yato ’rtha-ātmā na ity arthaṃ tat-prabhedanam || saṃyogy-ādiṣu yeṣv ity arthaṃ tat-prabhedanam ||37|| saṃyogya-ādiṣu ity arthaḥ. tatra api kaḥ pāramārthiko ’satāṃ ity arthasya iṣṭā prameyatā || yathā kathañcit ity arthasya iṣṭā prameyatā ||42|| yathā ity arthasya dhiyaḥ siddhir na arthāt tasyāḥ ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā ity arthād anvaya-pratipattiḥ. anyathā hi tadity arthād gamyata eva. tan na avaśyam asya ity arthād vyatireka-pratipattir bhavati. tathā ity arthād vyatireka-siddhiḥ. tathā vaidharmyeṇa ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ ity artheṣu saṃyojyante ’bhidhāyakāḥ ||93|| na ity alaṃ prasaṅgena. sā iyaṃ trividhaity alam a-pratiṣṭhāna-dik-pratipattyā. yady ekaity alam a-pratiṣṭhair mithyā-vikalpaiḥ. yathā ca ity alam anyena. tasmān na varṇeṣu vākye vā ity avadhāraṇa-arthas tu-śabdaḥ. vidyamāno hi ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na, ity avaśyam evaṃ-vidhe viṣaye śāstraṃ iti. avasthitasya dravyasya dharma-antaraity avyabhicāraḥ. agni-svabhāvaḥ śakrasya mūrdhā ity avyabhicāraḥ. agni-svabhāvaḥ śakrasya mūrdhā ity avyabhicāraḥ. na apy ākāra-bheda eva tad-aity avyabhicāro ’pi na sidhyati iti. hetos triity asat | tulyasiddhāntatā te hi yena upagamaiti. asati tasmin sādhyena hetor anvaya-abhāvāt. iti. asati tu hetau maulasya hetor vyāpya-vyāpaka ity asad eva syāt. sarva-sāmarthya-upākhyā-viraha ity asādhāraṇa-anaikāntika eva prāṇa-ādiḥ. ity asiddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ity asiddha-udbhāvanam, sarvāṇi sādharmyaiti. asiddha-jñāpana-aṅgasya jñāpanaṃ praty aity asiddha-viruddhābhyām anyo na pratijñayā ity asiddhaḥ. nanu pakṣa-ādīnāṃ parasparato ity asiddhatā hetor nigrahasthānam. sa khalu iti, asiddham api sādhanatvena iṣṭaṃ yathā ity asiddho hetur iti. evaṃ hi tasya sādhana-doṣa ity asau | a-rūpo rūpavattvena darśanaṃ buddhiity astaṅ-gataṃ viśvaṃ syāt. sato ’py asiddhau iti. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv ity asty eva sāmānyam. atha kā iyam a-vyaktiḥ. iti. asti tāvat kiñcid eka-svabhāvatve ’py anekaity asti parokṣa-artha-darśī puruṣaḥ. na hy ayam ity asti pauruṣeyānāṃ śabdānām artha-gatāv upāyaḥ. ity asti bheda iti cet, artha-virodhe hi hetuity asti viṣayo ’pratibhāyā iti cet, evaṃ tarhy

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sādhya-dharmaḥ syāt, na punaḥ kutaścid asata syāt. sa tena svabhāvena tato ’-bhinnaḥ syād viśeṣo vyāvṛttir jātir vyāvṛttimān jātimān eva bahu-vacanam, ekasminn eka-vacanam tat tapaḥ kleśa eva cet | tat karma-phalam ca upalabdhi-lakṣaṇa-prāptasya anupalabdhir iti bhavati. na ca tatra kaścid agnir atra na prayoga-apeta-śabda-tulyatvāt. yathā gaur punaḥ || bādhāyāṃ dharmiṇo ’pi syād bādhā |320|| yādṛśy agni-hotraṃ juhuyāt svarga-kāma śarāva-prabhṛtīnāṃ dṛṣṭaṃ parimāṇam utpitsu-deśād bhinna-deśam. tayoś ca vartata bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya -vyavacchedena, yathā pārtho dhanur-dhara -chakty-upadhānena jñāna-janakānāṃ vyaktir idam āpta-vāda-avisaṃvāda-sāmānyād anumānatā tṛṣṇā bhava-āśrayaḥ | virakta-janma-a-dṛṣṭer anityaḥ śabda iti ca vadato nityaḥ śabda pratyaye tathā | niścīyate niviṣṭo ’sāv evam ca – rāga-ādimān vacanād rathyā-puruṣa-vad – a-vipakṣatvāt, tat-samudāya-eka-deśatvād -pāṭavaṃ tad-vāsanā-abhyāsaḥ prakaraṇam ity-ādāv apy uktam iṣṭes tad-āśrayatvād vyapadeśa-pratyabhijñāna-ādayo na bhaveyur tulyo doṣo niṣedhād asati śabda-a-pravṛttir arthakriyā-upayogo ’n-upayogaś ca evam apauruṣeyatve ’pi kim idānīṃ pauruṣeyam a-kāra-pratīteḥ pūrva-a-bhinna-viṣayā tadvad kārya-bheda iti cet (301abc) na hi saro rasa -viruddha-udāharaṇaṃ guṇa-vyatiriktam ajñānayor api sarva-ajñāna-ardha-ajñānam nimittaṃ bheda-antara-ākṣepa-an-ākṣepāv tad-viruddha-gatyā viruddha-kārya-gatyā iti cet. na, ya eva tu ubhaya-niścita-vācī iti cet, na, ya eva tu ubhaya-niścita-vācī -eka-deśatvāt, yathā agnir himasya bheṣajam -rahitasya agni-hotraṃ juhuyāt svarga-kāma katham idānīṃ bhavaty abhāvaḥ śaśa-viṣāṇam -a-darśanaṃ sthitam | paṭas tantuṣv iha smṛta-udbhavaḥ | sthiraṃ sukhaṃ mama ahaṃ ca tu hetoḥ, yathā na dahano ’gniḥ śaityād a-nivṛtti-prādur-bhāvau, sthitāv a-sthitir āśraya-vaśena sthānam, kāraṇāc ca vināśa hetu-virodha-udāharaṇaṃ na asty eko bhāva ’rtha-antara-nivṛtti-viśiṣṭān eva bhāvān āha virodhaḥ syāt. yo ’pi yugapat ṣaṭkena yogād eva iti. na hy agnir himasya bheṣajam -ātmakam || nirodha-dharmakaṃ sarvaṃ tad unneyo na vā kaścit. tasya tathā an-iṣṭatvād -bhedam icchati, tasya dārāḥ ṣaṇ-ṇagarī tasmāt sambandha-abhāva-pratīter na ayam iha ādi-bāhulyaṃ vacana-bāhulyaṃ ca sādhana-doṣa api iti. sa nivartamānas tām api nivartayati kāṣṭhaṃ na dṛśyeta, tat kāṣṭhasya āvaraṇam anusmaran na yojayati, a-yojayan na pratyeti -bhāva-ādinā ity āha vedaḥ, tac ca ayuktam hi yogyatā iti rūpa-atiśaya eva bhāvānām -agnir anyo vā artha eka-pratiniyato na syād svaṃ svabhāvaṃ hetuṃ vā antareṇa bhaved kathaṃ svabhāvaṃ hetuṃ vā antareṇa bhaved pratipattir liṅgād anyataḥ svalakṣaṇasya tad-vyāvṛttyā gamyate, tad-viśiṣṭo vā ayaṃ vināśo ’nyo vā kaścid bhāvasya bhavati na anyatra na viruddha iti niyama-artham ||278|| yad apy ayaṃ bhāvasya abhāvo bhavati

ity asti sādhya-sādhanayor viśeṣaḥ. atra api ity asti svabhāva-anvayaḥ. yady eka-ātmatayā iti. astu nāma tadvad-doṣaḥ. jātir anyā mā bhūt. iti. asmākaṃ tu sāṅketikeṣv artheṣu saṅketa-vaśād ity asmān na śakteḥ saṅkara-ādikam || utpitsuiti, asminn eva tri-prakāre ’vinābhāva-niyamāt. ity asmai nivedayati. na api svayaṃ prāg eva ity asya padasya arthe goṇī iti prayujyamānaṃ ity asya prasiddhaye | āśrayasya virodhena tadity asya vākyasya. api ca prasiddhiś ca nṛṇāṃ iti. asya vyabhicāreṇa pratyavasthānaṃ nānāiti. aho vyasana-santatiḥ ||152|| bhinna-deśayor iti, ākasmikatve deśa-kāla-prakṛti-niyama-ayogāt. ity ākṣepsyāmaḥ. tad-aṃśas tad-dharmaḥ, vaktur ity ākhyātam etat. vyāpārād eva tat-siddheḥ ity āgamasya anumānatvam uktam, tat katham. na ity ācāryāḥ sampracakṣate || a-deha-rāga-a-dṛṣṭeś ity āñjasaḥ pratipakṣaḥ syāt, na nityaṃ sāmānyam ity ātma-saṃvidaḥ || ity artha-saṃvit sā eva iṣṭā ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca, ity-ādayaḥ. anayā diśā sarva-prayogeṣu vacanaity-ādayo ’nubhavād bheda-niścaya-utpattiity-ādi. api ca, yaj-jātīyo yataḥ siddhaḥ sa ity-ādi. api ca, vṛttir ādheyatā vyaktir iti ity-ādi. asato vā asya niṣedhe tadvad dharmiṇo ity-ādi. asti paryāyo ’vasthā śaktir iti tena aity-ādi. tathā hy anyo vā racito granthaḥ ity-ādi. tad api na svalakṣaṇayor a-bheda-sādhane ity-ādi-padeṣu kaścid varṇa-bhedo na ca varṇaity-ādi, pratijñayā hetu-virodha-udāharaṇaṃ na ity-ādi-prabhedān nigrahasthāna-antarāṇi kiṃ na ity-ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam ity-ādi-bheda-prayogair yathā uktaṃ prāk. kāryaity-ādi-vacanāt. tena anupalambhe ’pi saṃśayād aity-ādi-vacanāt. tena anupalambhe ’pi saṃśayād aity-ādi-vākyam iti. tasya idaṃ rasa-vat tulyaity-ādi-vākyasya bhūta-viśeṣe yathā-abhimataṃ ity-ādi-vyavahāraḥ. na vai śaśa-viṣāṇaṃ kiñcid ity-ādi-śabdāś ca ime svayaṃ kṛtāḥ || śṛṅgaṃ gavi ity-ādi satya-catuṣṭaye || abhūtān ṣoḍaśa-ākārān ity-ādi hy asiddho hetvābhāsaḥ. pratijñāyāḥ ity-ādikaṃ nānātva-lakṣaṇaṃ ca kathaṃ yojyate. ity-ādikam, anyad api pratyakṣa-anumānābhyāṃ ity-ādikam iti. na, sarvatra hetv-apekṣasya ity-ādinā nirdiṣṭaḥ. sa hi taṃ bhedaṃ kathayann ity-ādinā parama-aṇor bhedam āha, na tasya apy ity-ādiṣu śīta-pratighāta-sāmarthyaṃ lokaity-ādāv anekadhā | anumāna-āśrayo liṅgam ity-ādāv apy uktam iṣṭes tad-āśrayatvād ity-ādi. ity-ādau bheda-a-bheda-vyavasthiteḥ | khasya ity ādyā pratītiḥ. sa tad-abhāve na syāt. iti ādhikya-punar-vacanayos tulya-doṣa iti ity ānarthakyaṃ syād viparyayo vā. na hi śabdāḥ ity āpannam. na ca etad yuktam. āvaraṇaṃ hi ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann ity āvedita-prāyam, nityatvaṃ ca keṣāñcid ity āveditaṃ prāk. astu vā artha-antaram. tathā ity āśaṅkyate vyabhicāraḥ. so ’py anyonyaity āśrayam antareṇa api vaidharmya-dṛṣṭānte ity āśrayam antareṇa api vaidharmya-dṛṣṭānte ity āha – a-tad-rūpa-parāvṛtta-vastu-mātraity āha. ata eva ca śabdasya na dvau vyāpārau, ity āha. kiṃ tarhi sa eva bhāvo na bhavati iti. ity āha. tatra a-sambhavād eva na anya-dharmaity āha. tad api bhāvo na bhavati ity eva uktaṃ

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āha. tad-darśanāya tad-artha-nirdeśa -virodhaḥ. ata eva pūrva-abhyupagamena iti. atha punar mayā evaṃ-vivakṣitatvād samavāyi-kāraṇa-adhiṣṭhāna-bhāva-ādinā -siddhānām iti darśayan, śābda-prasiddhena -an-abhyupagamāt. yo hi vināśa iti kiñcin na yukta-upalambham an-upalabhamānā na asti tat-pratipattau ca satyām asad-vyavahāra ’py atra, bhāvato mithyā-pratipatter pratijñā hātavyā hānau ca parājaya hi nirdeśa-sambhave sādhyatvena eva nirdeśya hi sambhave | sādhyatvena eva nirdeśya -bhedaḥ, bhedaś ca viparyaye sukha-duḥkhayor -phalā, upalabdhi-pūrvakatvāt teṣām -vad iti. sādhana-an-upādānān nigṛhyata kathāyāṃ svayam eva kathā-antaṃ pratipadyata nigrahaḥ, na apy a-niyamāt kathā-prasaṅgād tadā na tau kadācid api śliṣṭau gṛhītāv kṛtakatva-ādikam api kaścin na nirdeśayed an-āsādya paraṃ nityaṃ tat-svabhāvaṃ kim viśeṣa-yukta-puruṣavān ayaṃ pradeśaḥ, dhūmād -viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād -vyāpaka-anupalabdhir ubhayasya api hetuḥ. a-prasava-dharmakam apeta-santānaṃ syād vyāpya-abhāvam āha – tadā abhāvo ’pi eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā syān na vā iti. bhāve vā kiṃ prapañca-mālayā -anupalabdhiḥ, tat tad-vyatirekeṇa na asti kāryasya utpādanād dravyasya pariṇāma ’rthe, santi puruṣā atīndriya-artha-dṛśa na tu svayaṃ tathā, tadā na kiñcid bhavati | dharma-bheda-abhyupagamād vastv-a-bhinnam | karmaṇy aindriyam anyad vā sādhanaṃ kim atha na abhyupaiti, pakṣo ’sya na sidhyati yathā mahānasa-ādau. asti ca iha dhūma jāḥ || rūpaṃ rūpam iti īkṣeta tad dhiyaṃ kim na īkṣeran bāhyam akṣa-jāḥ || rūpaṃ rūpam || bījād aṅkura-janma-agner dhūmāt siddhir | vyāvṛttir vastu bhavati bhedo ’sya asmād tad-bhāva-anupalambhane | pravartitavyaṃ na vikalpa-abhidhānayor vastu-sattā samāśraya -viśeṣāt. viśeṣe tasya a-hetukatva-prasaṅgād -pratilambhāt. na hy an-upakāry apekṣyata -kārakasya akiñcitkaratvena an-upakārakatvād kārakasya akiñcitkaratvena an-upakārakatvād viruddha-svabhāva-lakṣaṇatvād bhedasya na ca tāṃ kaścit pratibanddhuṃ samartha -a-darśanāc ca na te kathañcit kartāra eva hi bhāvaḥ kṣaṇa-sthiti-dharmā anityatā -vyavacchedena, yathā – pārtho dhanur-dhara syāt. vipakṣasya api icchā-kṛtatvād sarva-sambhavaḥ | ekaṃ syād api sāmagryor eka-svabhāva-nimittaḥ śabdo bhinneṣu bhaved a-rūpaḥ. tam eva eṣā gṛhṇatī tathā viplavata eka-sthitāv api kārya-utpatti-prasaṅgād uktāḥ. tathā hy anupalabdhir eva asattvam -rūpasya sambandhaḥ kalpanā-kṛtaḥ | (237ab) sādhyā. tena na ukta-mātram eva sādhyam sādhayitum iṣṭaḥ, sa eva sādhyo na itara tena upalabdhi-lakṣaṇa-prāpta-sattvasya āha. tena bhinna-viṣayā pratītir anumānād -niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha hi sarva-bhāvā vināśasya a-kāraṇatvād -karoti. tad-ayoga-vyavacchedena viśeṣaṇād

ity āha. tad-arthaḥ pūrva-ukta-sādhya-siddhyity āha. tad eva vākyaṃ svārthaṃ virundhānaṃ svaity āha, tadā sidhyaty artha-śūnyaṃ vivakṣāity āha vedaḥ, tac ca ayuktam ity āvedita-prāyam, ity āha. śaṅkita-pratibandhānāṃ saṃśayād asiddheḥ, ity āha, sa kathaṃ tato bhāva-nāśam icchet. ity āhuḥ. tan nimitta-upadarśanena anupalabdher iti idaṃ tan-nimittam ucyate. buddhi-vyapadeśaiti. idaṃ nyāyyaṃ nigrahasthāna-lakṣaṇam uktam iti. idaṃ punar a-sambaddham eva sāmānyaṃ nityam iti idaṃ phalavat syāt. svayaṃ-siddhasya iti idaṃ phalavad bhavet || anumānasya sāmānyaiti, idaṃ bheda-a-bheda-lakṣaṇam, tena a-virodha iti. idaṃ sad-asat-pratiṣedha-vidhi-hetvos tulyaṃ iti. idam apy a-sambaddham, na hi varṇa-kramaiti. idam api yadi pūrva-pakṣa-vādī kuryād vyājaiti. idam api hetvābhāseṣv antar-bhāvān na pṛthag iti idam asya sāmānyam ayaṃ vā tadvān iti na syāt. iti. idam idānīṃ kaṣṭataraṃ vyasanam āyātam aiti indriyam apekṣate. na hi tasya kevalasya yo iti. ime sarve kārya-anupalabdhy-ādayo daśaiti. iyaṃ ca hetv-asiddhyā eva tad-viruddhaiti iyaṃ trividhā apy ukta-anupalabdhir anekadhā | iti iyaṃ naś cintā cittaṃ dunoti. na vai vayam aiti. iyaṃ pratiṣedha-viṣaya-anupalabdhiḥ prayogaiti iyaṃ prayoga-bhedād aṣṭadhā anupalabdhiḥ. iti iyaṃ prayoga-bhedād daśavidha-anupalabdhiḥ. iti iyān eva sādhana-vākya-prayogo jyāyān. atra iti iṣṭa-vyatireka-viparyaya-sādhanād viruddho iti iṣṭaṃ syāt. tad a-viruddham anyasya api, hetu iti iṣṭaṃ syāt. pratyakṣa-pūrvakāṇāṃ pramāṇānām aiti iṣṭam eva. tasmāt svayaṃ bhavan svabhāvo iti iṣyate || evaṃ-prakārā sarvā eva kriyā-kāraka iti iṣyate || sakṛd-bhāvaś ca sarvāsāṃ dhiyāṃ tad iti. iha api na kaścid a-niyamāt kathā-prasaṅgaḥ. iti. iha api siddha eva kārya-kāraṇa-bhāve kāraṇe iti īkṣate | asti ca anubhavas tasyāḥ so ’iti īkṣeta tad dhiyaṃ kim iti īkṣate | asti ca iti īdṛśī | bāhya-artha-āśrayiṇī yā api kārakaiti īraṇāt ||128|| rūpaṃ hi paramārthaḥ. bhedaś ity ukta-anupalabdheḥ pramāṇatā ||198|| tṛtīyas ity ukta-prāyam etat. yathāsvaṃ samaya-vāsanāity ukta-prāyam. tad ime mantrāḥ svabhāva-atiśayāt ity ukta-prāyam. tad-upakārasya ca arthaity ukta-prāyam. tasmāt sarva eva vastu-sambandhā ity ukta-prāyam. tasmāt sarva eva vastu-sambandhā ity ukta-prāyam. tasmād utpattes tat-kāraṇasya taj ity ukta-prāyam. nanu yava-bīja-ādayo ’pi śālyity ukta-prāyam. yā apy etā nitya-abhimateṣv ity ukta-prāyam. vacana-bhede ’pi dharmiity ukta-prāyam. sa eṣa pakṣa-dharmas tridhā ity ukta-prāyam. sādhya-vyatireke ca vipakṣe tadity uktaṃ tad aneka-kṛt || arthaṃ pūrvaṃ ca ity uktaṃ prāk. a-tat-prayojana-vyāvṛttis tu ity uktaṃ prāk. api ca, vastu-sāmānya-vādino ’pi ity uktaṃ prāk. kiṃ ca, pratibhāso ’pi bhedakaḥ | ity uktaṃ prāk. tac ca pratipattṛ-vaśān na vastuity uktaṃ prāk. na hi śleṣa-lakṣaṇaḥ sambandho ’ity uktaṃ bhavati. a-nirākṛta iti – etal-lakṣaṇa ity uktaṃ bhavati. iṣṭa iti yatra arthe vivādena ity uktaṃ bhavati. tatra dvau vastu-sādhanāv ekaḥ ity uktaṃ bhavati. tena anumānād vastu-sad-asattā ity uktaṃ bhavati. naimittikyāḥ śruter artham ity uktaṃ vakṣyate ca. utpattimantaś ca parataḥ. ity uktaṃ vakṣyate ca. tasmāt tatra sāmānyam eva

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kevalaṃ buddhir evaṃ-sambandham uparacayati ity arthān na pakṣa-vacanaṃ sādhanam -rūpasya eva an-uktir nyūnatā-sādhana-doṣa asti pratibandho na tādṛśam | na te hetava asti pratibandho na tādṛśaḥ | na te hetava asattvam eva. yasmān na asattā-siddhir bhavati ity ucyate sa svayam eva na bhavati pratiṣedha-viṣaya-vyavahāra-hetus tad-dhetur pratiṣedha-viṣaya-vyavahāra-hetus tad-dhetur -bhāva-sambhavāt, kevalo ’pi tathā syād kaścid ubhayathā api pratīty-utpatter bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ekam ity eva sāmānyaṃ bhavaty atiprasaṅgād syāt. tasya eva ca hetutve ’-punar-nirdeśya -apekṣo yo doṣaḥ so ’nubadhyate | tena na vyāpnoti. tan-nivṛttiḥ kathaṃ na gamikā hi tad ātmany anyatra vā vijñāna-hetur janakatve vā a-viśeṣāt sarvo janakaḥ syād vyatireka uktaḥ. na tāvatā abhāva-gatir sambandha-abhāvāt parasparaṃ ghaṭa-ādi-vad na kiñcid bhavati. tena na bhāvo bhavati abhidhāna anya-abhidhānayor api parājaya eva na ca sarvathā sataḥ kaścij janma-artha saha virodhaḥ syāt. sa ca na sidhyati vastu-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād |97|| nanu uktaṃ pravṛtti-viṣayaḥ pradarśyata avasthā, na api dravyād artha-antaram pratītir dṛṣṭā. satyaṃ dṛṣṭā, na tu sākṣād -vācinoḥ śabdayor vācye kaścid viśeṣo ’sti -pratilambhāt. na hy an-upakāry apekṣyata hi dṛśyaṃ vibhāgena a-pratibhāsamānam asti vyāvṛttir vyāvṛttād dvayor eka-abhidhānād adṛśya-ātma-viṣayatvena sandeha-hetutvād sattvasya deśa-ādi-niyamo na syād ’pekṣyaḥ syāt. na ca nityeṣv etad asti tri-rūpa-liṅga-ākhyānaṃ parārtha-anumānam vā kṛtakatva-sattva-van nāśe nirdiśyata yuktaḥ sati vā a-vyatireko na syād nāma kevalaṃ na iṣṭaṃ syān na vastv darśanāt. sambhavad-viśeṣe ca sāmya-asiddhir viśeṣī-karoti, ayoga-vyavacchedena viśeṣaṇād bheda-vyavahārasya. anyathā abhāva-prasaṅgād tarhi cākṣuṣatvād apy astu. na, a-sambandhād na ca naśyato bhāvasya kiñcit kāryam hi sa eva upayuktaḥ syāt, tac ca na asti -pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc ca jananam a-jananaṃ vā anyasya sarvadā syād tādātmya-tadutpattibhyām anyo na asti na asti. tataḥ pratipattu-kāmasya asiddhir anupalabdhir adṛśya-ātmasv abhāva-sādhikā bhavitavyam. tathā api vyartho vināśa-hetur tādātmya-lakṣaṇas tadutpatti-lakṣaṇaś ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati hi dharmo bhāva-abhāva-ubhaya-āśraya na hy atīndriyeṣu virodha-gatir asti pratyakṣam, tad-abhāve tad-ābhāsa-pracyuter bhedo yuktaḥ. bhedasya a-hetukatva-prasaṅgād nyāyaḥ. api ca, bhinnā viśeṣā janakā (170c) vyatireka-niścayasya kartum a-śakyatvād ekasmāt pratītir a-tat-prayojana-bhedena bhavati tena naṣṭaḥ. na artha-antara-utpādād bhavati na bhavaty eva kevalam ||277|| ’sya bhūta iti yathā-pratīti vyapadiśanti lakṣaṇa-bhedāt. ata eva a-pṛthaṅ-nirdeśa -prakārānāṃ bhedānāṃ vacane ca atiprasaṅgād

ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā asatsu ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya ity uktaṃ vyabhicārasya sambhavāt || sati vā ity uktaṃ vyabhicārasya sambhavāt ||38|| sati vā ity uktaṃ sarvato ’nupalambhanāt | asiddhāyām ity uktaṃ syāt. na vai ghoṣa-sāmyād viṣaya-antaraity uktaḥ, svayaṃ tathābhūta-anupalambhasya ity uktaḥ, svayaṃ tathābhūta-anupalambhasya ity uktam. a-tat-svabhāvas tu tadā apy a-kāraka ity uktam. a-pratīyamāna-sambandheṣu ca padeṣu na ity uktam. a-bādhanasya api lakṣaṇatve tasya aity uktam. a-bhinna-abhidhāna-pratyaya-nimittam ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. ity uktam ato ’-pakṣa-doṣo ’siddha-āśraya-ādikaḥ | iti. uktam atra – na āgameṣu sarva-arthā iti. uktam atra a-janya-janakayoḥ ko ’yam āśrayaiti. uktam atra. yady a-viśeṣaḥ syāt syād etad ity uktam. anyathā saṃśaya-hetur eva na syāt. na ity uktam. api ca, yam ātmānaṃ puras-kṛtya puruṣo ity uktam abhāvo bhavati ity api ||278|| yad apy ity uktam abhyupagamya vādam a-sādhana-aṅgaity uktam. asato ’pi kāryasya kāraṇād utpāde, yo ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ ity uktam. itaretara-vibhāgaṃ ca anena sattāiti, uktam idam, ayuktaṃ tu uktam, tathā hi na sā iti. uktam idam, na punar yuktam, na hi sato ity uktam. uktam etan na punar yuktam, strīity uktam etat. atha punar ubhaya-dharmaṃ brūyāt. ity uktam etat. tad-upakārasya ca artha-antaratve ity uktam etat, sati vā kvacid an-āśritaṃ kathaṃ ity uktam. katham idānīm ekasya vyāvṛttasya anyaity uktam. ko hy atra virodho yadi vaktā ca syāt ity uktam. tac ca yatna-prerita-a-viguṇa-karaṇānāṃ ity uktam. tat kim ayam a-samartho ’pekṣyata ity ity uktam. tatra trayāṇāṃ rūpāṇām ekasya api ity uktam. tatra, sattā-svabhāvo hetuś cen na ity uktam. tad ayam a-vibhāgo ’nviyād vā na vā. ity uktam. tad ime na ekayogakṣemā bhāvāḥ bhinnā ity uktam. tasmāc cheṣavad anumānam etat. ity uktam. tasmāt tatra sāmānyam eva sādhyate tad ity uktam. tasmāt pratyakṣe dharmiṇi tat-svabhāva ity uktam. tasmāt saṃśaya-hetur asādhāraṇaḥ. ity uktam. tasmād yo nāma nāśa-hetuḥ sa bhāve na ity uktam. tasmān nāntarīyakam eva kāryaṃ kāraṇam ity uktam. tāny api kenacil leśena āsv eva antarity uktam. te ca a-vyavahitāḥ pratighātinā anyena ity uktam. te ca darśanena vinā na sidhyataḥ. tan ity uktam. tena a-sanniścaya-phalā anupalabdhir ity uktam. tena yat kiñcin mithyā-arthaṃ tat ity uktam, tena svabhāvato naśvare ’-naśvare vā ity uktam. tena hi nivṛttiṃ kathayatā pratibandho ity uktam. darśane ’pi vyatireka-asiddher na ity uktam. na abhāvasya kaścid dharma iti cet, ity uktam. na ca ayaṃ pūrva-prayogād bhidyate. ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya ity uktam. na ca kalakale vācako na śrūyate. pada ity uktam. na ca te viśeṣās tena ātmanā ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor ity uktam. na punaḥ svabhāvasya ekatvāt. ity uktam. na hy atiśaya-utpattyā svayaṃ na bhūto ity uktam. na hy ayaṃ vināśo ’nyo vā kaścid ity uktam. na hi bhāvasya kiñcit kadācid bhavati. ity uktam. nanu saṃhatānām a-saṃhata-para-upakāra ity uktam. paryāya-śabda-kalpo hy aparo hetur eka

ity

359

SV_13822 tat-samāna-dharmā. na ca asya kaścid atiśaya ity uktam. pratiṣiddhe ca vyāpi-nityatve. ghaṭaV3_11906 -an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo SV_15801 ||296|| na hi nityānāṃ kācid abhivyaktir ity uktam, yato ’bhivyañjakaḥ prayoktā syāt. V3_11305 na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api V3_05808 -ātmanā asattvena asad-vyavahāraḥ sādhyata ity uktam. sa eva anupalambhaḥ kathaṃ siddhaḥ, SV_11720 rūpaṃ hi vastu. tasya a-tattvam eva anyatvam ity uktam. sa ca ayam aindriyaḥ san sva-buddhau SV_08704 ||172|| yad arthakriyā-kāri tad eva vastv ity uktam. sa ca viśeṣa eva. yat punar etat SV_09923 -dravya-apekṣa iti nir-apekṣa eva na syād ity uktam. sa tarhi naśvaraḥ svabhāvo nir-apekṣa SV_12921 a-varṇa-kramam anyac chabda-rūpaṃ paśyāma ity uktam. sati vā tad anityaṃ vā syān nityaṃ vā. SV_16115 -utpanna-svabhāva-viśeṣo varṇānām ānupūrvī ity uktam. sā ca puruṣa-vitarka-vicāra-kṛtā iti SV_14302 tat-kārī ca a-kāraka eva ity anapekṣaṇīya ity uktam. svabhāva-abhāvasya ca tato bhede tato PV_04260 artha-vyāvṛtti-varṇanāt | siddha-udāharaṇā ity uktā anupalabdhiḥ pṛthaṅ na tu || tatra apy SV_10108 śabda-vyavahārāḥ pravartante. te pravṛttir ity uktāḥ. tathā hy anupalabdhir eva asattvam ity SV_06101 tad-vijñāna-hetūn bhedena pratipadyeta ity uktim a-tad-dhetubhyo bhede niyuṅkte. taṃ SV_06021 iva svayam ||120|| bhedena pratipadyeta ity uktir bhede niyujyate | taṃ tasyāḥ pratiyatī SV_01910 bhavati. tathā asaty agnau dhūmo na asti ity ukte ’gnir dhūme bhavaty avaśyam ity arthād SV_01820 āha. tathā hi yat kṛtakaṃ tad anityam ity ukte ’n-artha-antara-bhāve vyaktam ayam asya NB_03033 -lakṣaṇa-prāptaṃ tad upalabhyata eva ity ukte, an-upalabhyamānaṃ tādṛśam asad iti VN_03015 ca rūpa-ādibhyo ’rtha-antaraṃ dravyam ity ukte ’pi gamyata eva sādhya-sādhanayor V3_01006 kṛtakaḥ sa sarvo ’nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’nitya ity arthād gamyata eva. SV_14606 tac ca na asti, sarvatra nivṛttir bhavati ity ukte kasyacid bhāvasya eva pratīteḥ. tathā ca SV_01902 bhavati. tathā yatra dhūmas tatra agnir ity ukte kāryaṃ dhūmo dahanasya, yena dhūme SV_01825 ity eva na syāt. tathā tad-abhāve na bhavati ity ukte. tata eva tad-bhāvatā-vedinaḥ. tathā hy SV_04615 pravarteta. na hi kaścid daṇḍaṃ chindhi ity ukte daṇḍinaṃ chinatti. na apy a-sambhavād PV_04141 na kha-ādikam | sakṛc chabda-ādy-a-hetutvād ity ukte prāha dūṣakaḥ || tadvad vastu-svabhāvo VN_02602 a-sambaddham eva sāmānyaṃ nityam aindriyakam ity ukte śabdo ’py evam astv iti. kaḥ sva-sthaVN_06116 iti bravīti, yathā bhavāṃś cauraḥ puruṣatvād ity ukte sa taṃ pratibrūyāt, bhavān api iti, sa NB_03035 ca atra upalabdhi-lakṣaṇa-prāpto ghaṭa ity ukte sāmarthyād eva na iha ghaṭa iti bhavati. NB_03036 eva. na tathā atra tādṛśo ghaṭa upalabhyata ity ukte sāmarthyād eva na iha sad-vyavahāraV3_03808 lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke karpūraPV_04121 ucyate | lakṣaṇatvāt tathā a-vṛkṣo dhātrī ity uktau ca bādhanāt || atra api loke dṛṣṭatvāt PV_02140 -dṛṣṭes tad yuktito ’pi vā | punar āvṛttir ity uktau janma-doṣa-samudbhavau || ātma-darśanaSV_09117 kiṃ tarhi na iha ghaṭo na idānīṃ na evam ity uktau na anena sambandho ’sti, na etad dharmā HB_03502 eva pramāṇābhyām a-bādhita-tad-dharmā dharmī ity ucyata iti. tat kim idānīṃ hetoḥ sāmarthyam a HB_03417 tam upadarśya kathaṃ dharmī sādhya-dharmavān ity ucyate. ata eva a-bādhā-grahaṇam iti cet, SV_05816 tata eva ca sā śrutir anya-apoha-viṣayayā ity ucyate. anya-vyāvṛtteṣv artheṣu vyāvṛttiSV_07019 tatra eva badara-kāryaṃ janayad ādhāra ity ucyate. anyathā iha kuṇḍe badarāṇi ity api na SV_16106 puruṣa-saṃskāra-bheda-bhinnaḥ krama ity ucyate. anyad eva tato rūpaṃ tad varṇānāṃ SV_14622 na vai śaśa-viṣāṇaṃ kiñcid bhavati ity ucyate. api tv evam asya na bhavati iti bhāva SV_03901 -parigrahād bahir iva parisphuratāṃ sāmānyam ity ucyate, katham idānīm anya-apohaḥ sāmānyam, HB_02111 -antara-utpattir iti. na a-kāryasya apekṣā ity ucyate, kāraka-svabhāvasya prāg api bhāve ’SV_05621 svabhāvata iti ca. sa tv eṣām a-bhinno bheda ity ucyate, jñāna-ādeḥ kasyacid ekasya karaṇāt, a SV_05810 tad-vyatirekiṣu padārtheṣu na visaṃvādikā ity ucyate. tathā hi sa teṣu vyatireko bhūtaḥ, SV_10604 -vaśena ca bhāva-abhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sadV3_06805 -vaśena ca bhāva-abhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sadSV_08422 atiprasaṅgāt. tasmāt svabhāvo ’sya sva-hetor ity ucyate. tasya api taj-janana-ātmatā tadSV_14726 cet. nanu sā eva asati pratibandhe na yuktā ity ucyate. na a-kārya-kāraṇayoḥ kaścit SV_12211 -dvaya-avatāro vastu-sāmānye ’-viruddha ity ucyate, na avasthā-bhedini viśeṣe. niṣ-kalasya HB_04006 -ākṣepata ekaṃ vākyam ubhayaṃ gamayati ity ucyate, na eko ’rtho dvitīyasya. nanu tatra SV_10320 iti. hetu-rahitā tu bhāva-utpattir na asti ity ucyate. na ca tathā sthāyī bhāvas tadSV_05110 -darśane jala-bhrāntir iti tad-udbhavā ity ucyate, na tu yathā-svabhāvam a-jala-vivekinā SV_06305 tad-gates tad-upādhitvāt tad-viśiṣṭo gata ity ucyate. na punar artha-antara-nivṛttir V3_11311 iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva aV3_04407 abhāvo ’-sapakṣaḥ. katham idānīm abhāve sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, V3_11711 -nivṛttāv asya nivṛttir api, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ kasyacin V3_02801 ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣaSV_14511 kathaṃ tarhi idānīm a-hetuko vināśo bhavati ity ucyate. naśyan bhāvo ’-para-apekṣa iti tajSV_04022 kāryaṃ yena tad-anyebhyo bhedād a-bheda ity ucyate. prakṛtir eṣā bhavānāṃ yad ekaSV_12528 upadeṣṭuḥ prabandhena abhāvād apara-pūrvakam ity ucyate. prāg eva yathā-darśana-pravṛttayaḥ PV_04254 ātmā bhinno ’tha dravatā katham | a-bhinnā ity ucyate buddhes tad-rūpāyā a-bhedataḥ || SV_11120 -darśana-jāḥ sarva-doṣāḥ. tad eva ca ajñānam ity ucyate. moho nidānaṃ doṣāṇām ata eva SV_01916 kevalaṃ tu bhāva-niścaya-abhāvān na asti ity ucyate. yadā punar dṛṣṭāntena na agniVN_03413 -virodho vivakṣitas tadā pratijñā-virodha ity ucyate, yadā pratijñāyā hetor vā virodhas V3_13507 sa tathābhūtam eva khyāpayaṃs tasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣe SV_00712 -prasūteḥ sāmagryā yogyatā an-anya-apekṣiṇī ity ucyate. yā tarhy a-kārya-kāraṇa-bhūtena

ity

ity V3_12710 HB_02905 SV_02414 SV_14611 SV_10105 V3_08307 SV_04207 HB_01310 V3_09902 SV_08010 PV_03156 PV_03516 PV_03151 VN_05704 VN_05814 V3_12702 VN_05210 SV_11611 PV_03426 V3_03603 V3_06502 V3_05605 SV_16402 VN_00405 NB_02012 V1_04109 V1_04107 V3_05201 SV_13101 PV_04042 NB_03011 V3_12707 SV_06908 HB_01807 VN_03409 SV_01707 V2_09914 SV_06004 NB_03132 PV_02101 SV_03227 SV_02921 SV_05820 HB_03201 HB_03206 V2_09307 SV_01103 V2_09001 SV_02023 SV_07917 VN_00801 V3_13702 SV_12527 SV_13110 V3_05209 SV_09012 SV_11211 PV_04001 V1_03001 V3_01908 PV_03294 SV_05825 V1_02110 SV_01219 V2_09505

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apy etad eva brūmaḥ. yo vā sambandho na asti yatra eva hi pradeśa-ādau yan na asti || ya eva bhāvo bhāva-mātra-anurodhī svabhāva jagat syāt. tasmād yasya nāśo bhavati anupalabdhir a-viśeṣeṇa kvacid arthe gamaka -prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī kurvantas tad-a-kāribhyo bhedād a-bhinnā sāmagrī-kāryasya svabhāva-sthity-āśraya tathā prakāśamānāḥ sva-ātma-prakāśakā karma-nimittatve niruddhe karmaṇi na pācaka nu tad bhavet || jātiś ced geha eko ’pi mālā ato dhiyaḥ | utsanna-mūlā smṛtir apy utsannā -anupalambhanāt || tais tantubhir iyaṃ śāṭī a-pradarśya uttaraṃ pratipattuṃ na śaknuyād vacana-āder atiprasaṅgād vyarthaḥ prapañca kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca kim-āśrayaṃ para-pakṣa-pratiṣedhaṃ kuryād artha-antare vaiguṇyam arthānāṃ ca a-vācyatā ’nubhavaḥ kutaḥ | svaṃ ca rūpaṃ na sā vetti asādhāraṇatā, yatra sattvam eva na anvayi yathā – na atra śīta-sparśo ’gner so ’pi svabhāva-hetāv antar-bhavati tasmāt tad-adhiṣṭhānam eva tat tādṛśam anyathā kevalaṃ tad-abhāve na bhavati upalabdhi-lakṣaṇa-prāptasya anupalabdher so ’py asiddhaḥ saṃvedanaṃ na sādhayati asiddheḥ, anya-upalambha-kāle tu siddha apy a-sannidhāna-tulyatvād asya idam apy a-sannidhāna-tulyatvāt tasya idam -sthitāv api | sādhyaḥ syād ātmanā eva iṣṭa prayogaḥ. yat kṛtakaṃ tad anityam -bhedāt. tat ko ’yaṃ sambandha-abhāvo vācya -doṣa-upakṣepa-ādayo dur-mati-vispanditāni -śalya-vitudyamāna-marmā viklavaṃ vikrośati ukta iti na pṛthak pratijñā-virodho vaktavya tu kārya-kāraṇa-bhāvaḥ svabhāvaṃ niyamayati kārya-kāraṇa-bhāvo ’pi svabhāvaṃ niyamayati ayaṃ vṛkṣa ity api bruvāṇo ’yam apy ayam eva tasya parigraha-āgrahaḥ, yathā ṛṣabha-āder ghaṭa-śrutiḥ || ato na rūpaṃ ghaṭa pratibandhena prakāśayanti. tena gaur gotvam grahaṇāt. eka-jñāne dvayor api grahaṇam artha-grahaṇe dvayam ||113|| anyonya-āśrayam vyavacchindaty eva tat paricchinatti tṛtīya-prakāra-abhāvaṃ ca sūcayati vyatireka-niścayena anaikāntikasya. dvayor tat-pakṣasya ca śeṣavad-ādeḥ. dvayor na bheda-siddhiḥ, na kasyacit kutaścid bheda na bhedakau, tadā na kasyacit kutaścid bheda bhinnam a-bhinna-pratyaya-hetur na bhavati -upagamāt. yady anya eva rūpa-ādibhyo ghaṭa iti cet, āsām api parasparam eṣa prasaṅga eva pravṛtteḥ. tat kiñcit kutaścid āgatam janayeyuḥ. no cen na kadācit kasyacit kiñcid na cet, na kadācit kasyacit kiñcid abhāvād arthinaḥ. tasmāt tan na ubhaya-rūpam puruṣa-āśrayād apauruṣeyaṃ satya-artham a-dṛṣṭo ’pi svayaṃ paraiḥ | dṛṣṭaḥ sādhanam na eva dvi-candra-ādi-bhrāntir indriya-ja tat-prabādhane ca hetu-pratijñayor doṣa upaghāta-upalakṣaṇam || mānasaṃ tad api buddhāv an-ārūḍhe ’rthe na saṅketaḥ śakyata eka-artha-samavāyinā tu jñānena saṃvedyanta pratyakṣa-bādhā-śaṅkā vyabhicāra pratyakṣa-bādhā-śaṅkā-vyabhicāra

ity ucyate, sa eva abhāvaḥ. sambandhī vidyate na ity ucyate, sa eva tena a-saṃsṛṣṭo ’nya-bhāvaḥ. ity ucyate. sa eva svayaṃ vastuto bhāvaḥ. sa ca ity ucyate sa svayam eva na bhavati ity uktaṃ ity ucyate. san-niścaya-śabda-vyavahāraity ucyate. samagrāṇy eva kāraṇāni yogyatām apy ity ucyante, ekena vā aneko janito ’-tajity ucyante. tathā hi tat tebhyaḥ samastebhya ity ucyante. na evaṃ liṅga-liṅginoḥ, bhedaity ucyeta. pacata eva karma-sad-bhāvāt. tata eva ity ucyeta vṛkṣa-vat | mālā-bahutve tac-chabdaḥ ity ujjvalaṃ matam || atīta-ādi-vikalpānāṃ yeṣāṃ ity uttaraṃ kāryam ucyate | tantu-saṃskāraity uttaraṃ na pratipadyeta jñāta-uttara-taditi. uttarasya a-pratipattir apratibhā. paraity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, iti. uttareṇa avasānān na idaṃ nigrahasthānam iti ity utpanno ’rthaḥ sambandhavān yady utpadyeta, ity utsanno ’nubhavo ’khilaḥ || bahir mukhaṃ ca ity udāharaṇam evaṃ-phalam. saṅketa-āśrayāḥ ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ ity udāhṛta eva. tathā hi – na hy anyā anity unneyam. api ca, so ’pi tādṛśaḥ prabhāvavān ity upadarśane ’nyasya api tatra abhāve iti. upalabdhi-lakṣaṇa-prāptir upalambha-pratyaya ity upalambha-antara-anugamaḥ. tan na tāvad ayaṃ ity upalambhe ’pi tadā na siddho ’nyadā viparyaye ity upasaṃhāro ’pi vikalpa-nirmita eva syāt, na ity upasaṃhāro vikalpa-nirmita eva syāt. na vastv ity upāttā svayaṃ-śrutiḥ || śāstra-abhyupagamād ity upādhi-bhedena. apekṣita-para-vyāpāro hi ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-svabhāvaity upekṣanīyāḥ. atha eka-vṛtter aneko ’pi yady ity upekṣām arhati. tasmād idam eka-arthakriyāiti. ubhaya-āśritatvād virodhasya vivakṣāto ity ubhayathā svabhāva-pratibandhād eva nivṛttiḥ. ity ubhayathā svabhāva-pratibandhād eva nivṛttiḥ. ity ubhayīṃ gatiṃ na ativartate. tayoś ca sa eva iti. ṛṣabha-āder a-vīta-rāgatva-parigraha-āgrahaity eka-adhikaraṇā śrutiḥ | bhedaś ca ayaṃ mato ity eka-artha-abhidhāne ’pi kasyacid viśeṣasya iti. eka-upādhi-viśiṣṭe ’pi tasmin gṛhyamāṇe ity eka-graha-abhāve dvaya-a-grahaḥ | saṅketa-aity eka-pramāṇa-vṛttiḥ sarvān bhāvān dvairāśye ity eka-pramāṇa-vyāpāra eṣaḥ. tathā hi kvacit ity eka-prasiddha-pratiṣedhaḥ, prasiddha iti ity eka-siddha-pratiṣedhaḥ. prasiddha-vacanena ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpattiity ekaṃ dravyaṃ viśvaṃ syāt. tataś ca sahaity ekaṃ sāmānyam iṣṭam. tad yadi bhinnam api ity ekaḥ syāt, kiṃ syāt. astu, pratyakṣasya sato ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, ity ekasya upadeṣṭuḥ prabandhena abhāvād aparaity ekānta eṣaḥ. a-śrutir vikalatvāc cet kasyacit ity ekānta eṣaḥ. syād etat, na āvaraṇān nityaṃ ity ekānta-vādaḥ. api ca, sarva-ātmatve ca ity eke. kāraṇa-abhāvo hi kārya-abhāvaṃ sādhayati ity eke tat-kṣepāya ātma-dṛg-vacaḥ || anumāity eke. tan na, aindriye bhāva-abhāva-anurodhasya ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye ity eke teṣāṃ grantho virudhyate | nīla-dviity eke. teṣām a-vṛkṣāḥ saṅkete vyavacchinnā na ity eke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-aity eke. na, pakṣī-kṛta-viṣaye ’bhāvāt. kadācid ity eke. na, pakṣī-kṛta-viṣaye ’bhāvāt. kadācid

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abhyāsād ukty-āder doṣa-saṅkṣayaḥ || na -upadarśanaṃ tad eva anvaya-vacanam prakaraṇaṃ na lakṣayati. śaktir avasthā ca iṣṭa-pratyāyanāt saṅketa-bheda-a-karaṇam ’nitya eva śabdo ’py a-sarvagato ’nitya khalv a-vijñāte na tasya pratiṣedhaṃ brūyād 6|| na hi vyatireke ṣaṣṭhī bāhulye jasa-ādaya iti. yena ātmanā tayoḥ | bhedaḥ sāmānyam kāryaṃ kuryāt, karotu, pūrva-svabhāva-niyata kāryaṃ kuryāt, karotu. pūrva-svabhāva-niyata arhanti, kim agnir dahaty uṣṇo vā na udakam -bheda upādāna-hetuḥ, buddhiś ca pratyaya an-upalabhyamānaṃ tv īdṛśaṃ na asti hetvābhāsāś ca yathā-nyāyaṃ nigrahasthānam ’pi samartha-svabhāva iti tata utpattir karma-vat parama-aṇu-vad ghaṭa-vad kiñcit, anyathā api tat-pratipatter utpatter bhavati. etāvān-mātra-rūpatvāt tasya chīta-vicchede tat-kāryasya apy abhāva sarvaṃ pṛthak samūhe bhāva-śabda-prayogād yat | bādhanaṃ dharmiṇas tatra bādhā -siddhyā, yathā – na śīta-sparśo ’tra agner yathā – na atra dhūmo ’nupalabdher -pratibandhaḥ, tat-svabhāvasya tadutpatter -pratibandhaḥ, tat-svabhāvasya tadutpatter prativādinaḥ prāśnikānāṃ ca nyāya-darśinām na sādhya-samudāya-eka-deśa-viśeṣa bhavati ity āha. tad api bhāvo na bhavati sambhavāt ||8|| na hi samagrāṇi kāryam eva na anumīyate. yena na samagrāṇi asaty atiśaye khasya svabhāva iti na tu kham na sarvatra yadi bhinna-viśeṣaṇam | mukhyam ’rtho ’nityaḥ śabda aindriyakatvād bhavaty a-bhedāt. anyathā tad-bhāve bhavati ca sarvatra upayogaḥ syāt. anyathā ekam pradarśyate, tadā yatra dhūmas tatra agnir ca sarvatra upayogaḥ syāt. anyathā ekam ekasya katham anyasya sannidhiḥ | gomān ekasya katham anyasya sannidhiḥ | gomān iti na punar ucyate. api ca, na apauruṣeyam -a-parijñānād iti. tasya apy ekam asti yathā-kathañcid abhimataṃ syāt, udakam ānaya māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya bhrānti-kāraṇe bhavati. tasmān na abhūta -ābhaṃ dvidhā uditam || kriyā-sādhanam meya-rūpatā ||34|| na hi kriyā-sādhanam sapakṣe dvidhā-vṛtti kāryam. na hy anityā vyapadeśayed vā. na ca taiḥ sambaddham ekam trailokye ’-kāras tathā ga-kāraḥ, tadā agnir anyena vā yena kenacid ānītena artha ānaya kila mantri-mukhya-dārakaṃ kāmaye ’ham viṣayo darśanīyo ’nyathā dūṣaṇa-a-vṛtter tathā ca dravya-guṇa-sāmānyānāṃ rūpa-saṅkara ’tra vyatirekaḥ, sarvajño vaktā na upalabdha -vyāvṛttikaḥ. sarvajño vaktā na upalabhyata iti. a-sambaddha-abhidhānaṃ nigrahasthānam eka-prakṛtīnāṃ ca dṛṣṭaṃ parimāṇam na kasyacit pravṛtty-uparamaḥ pravṛttir vā -vyāpāro hi bhāvaḥ svabhāva-niṣpattau kṛtaka tat-kāraṇa-pratiṣedhena apy a-svāmikaḥ śūnya -upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam samartheṣu tad-dhetuṣu tad-abhāve na bhavati sukha-ādy-anvaya-darśanād ity asiddho hetur sādhana-ābhāsa-vacanena eva nigṛhīta a-darśana-mātreṇa ayuktaḥ pratiṣedha

ity eke vyatireko ’sya sandigdho vyabhicāry ataḥ | ity ekena api vākyena anvaya-mukhena vyatirekaity eko bhāvo ’-vibhāga iti pakṣe ’yaṃ virodha iti. etac chabda-arthe ’-vācyatvaṃ dharmaiti. etat pratijñā-antaraṃ nāma nigrahasthānaṃ iti. etad apy ananubhāṣaṇa-vad apratibhayā eva ity etad api puruṣa-abhiprāya-nir-apekṣaṃ vastuity etad yadi bhedas tad-ātmanā ||177|| bheda eva ity etan na syāt. tasya pracyuteḥ. apekṣyāc ca ity etan na syāt, tasya pracyuteḥ, apekṣyāc ca iti. etāvat tu syāt, kuto ’yaṃ svabhāva iti. nirity etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity etāvan-mātra-nimitto ’yam asad-vyavahāraḥ, ity etāvan-mātram iṣṭam iti. loke ’-vidyā-timiraiti, ete ca ekatra kathaṃ syātām. tad ayam īrṣyāiti. ete dṛṣṭānta-ābhāsāḥ sādhya-sādhana-dharmaiti. etena upanaya-nigamana-ādikam api pratyuktam, iti. etena eva dṛṣṭānta-doṣā api nirastā bhavanti. iti. etena tat-kāryād api tad-viruddha-kāryaiti. etena pratijñayā dṛṣṭānta-virodho ’pi ity etena varṇitam || tathā eva dharmiṇo ’py atra iti. etena vyāpaka-viruddha-siddhir uktā iti. etena vyāpaka-svabhāva-asiddhir uktā iti. etau dvāv anumeya-pratyayau sākṣād aniti. etau dvāv anumeya-pratyayau sākṣād aniti. ebhiḥ kathā-viccheda eva karaṇīyaḥ, na hi ity eva a-prakaraṇa-icchā bhavati, tad-bhāva-aity eva uktaṃ bhavati. evaṃ hi sa nivartito ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, ity eva. khasya artha-antara-sādhāraṇa-rūpa-aity eva ca kuto ’-bhinne ’-bhinna-arthatā iti cet ity eva, tasya hetu-vyabhicāra-upadarśanena ity eva na syāt. tathā tad-abhāve na bhavati ity ity eva na syāt. nāma-antaraṃ vā, artha-bhedam ity eva na syāt, pratibandha-abhāvāt. kuto ’gnyity eva na syān nāma-antaraṃ vā, artha-bhedam ity eva martyena bhāvyam aśvavatā api kim ||25|| ity eva martyena bhāvyam aśvavatā api kim ||71|| ity eva yathārtha-jñāna-sādhanam | dṛṣṭo ’nyathā ity eva lokena śabdo niveśanīyaḥ, tad vā ekam ity eva vaktavyaṃ syāt, na ghaṭena iti. tathā ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’sad ity eva sarva-ākāra-niścayaḥ. tatra api ca anyaity eva sarvaṃ sarvasya karmaṇaḥ | sādhanaṃ na hi ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ ity eva sarve prayatna-anantara-bhāvi-jñāna-kāryaity eva sāmānyaṃ bhavaty atiprasaṅgād ity uktam. ity eva syāt, na gaganam iti, a-kāra-ga-kārayoḥ ity eva syād an-ākṣipta-karaṇa-karmakam. evam iti. evaṃ-jātīyakam etad api vahneḥ śītaiti. evaṃ tarhi na ananubhāṣaṇaṃ pṛthaṅ iti. evaṃ tarhi buddher eva pratibhāso jñānaity evaṃ-prakārasya anupalambhasya adṛśya-ātmaity evaṃ-prakārasya anupalambhasya adṛśya-ātmaity evaṃ-prakārāṇām ekam eva lakṣaṇaṃ vācyaṃ syāt. ity evaṃ pratyavasthita āha eka-prakṛti-samanvaya ity evaṃ pratyavasthito yadi sata ātma-hānam iti. evaṃ prayatnānantarīyakatva-pratyaya-bhedaiti. evaṃ yathāyogam anyad api vācyam. śūnyaiti. evaṃ sādhanasya sādhya-viparyaye bādhakaiti. evaṃ hy asya a-sandigdhaṃ tat-kāryatvaṃ iti. evaṃ hi tasya sādhana-doṣa-udbhāvanena pakṣo iti. evam api na idaṃ hetvābhāsebhyo bhidyate. iti. evam ācāryīyaḥ kaścid anupalambhād abhāvaṃ

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prapalāyitvaṃ nāma nigrahasthānam -viṣayaṃ pratiṣedhaṃ na icchaty asad abhāva ity-evam-ādiṣv api yathāyogam udāhāryam śabdam a-pratīta-prayogam atidruta-uccāritam apy asiddhi-yojanā tathā sapakṣe sann asann asiddhi-yojanā – tathā sapakṣe sann asann iti kapola-vādita-kakṣa-ghaṭṭitakam -vaidharmya-sama-ādīni jāty-uttarāṇi – sarvatra sukha-ādi-sambhavād vibhur ātmā bhavati – a-sapakṣe sann asan dvedhā ca -niścaya iti darśana-artham ete prayujyete. śabdaḥ, prayatnānantarīyakatvād -vyāpaka-anupalabdhir ubhayasya api hetur na virodha-vyabhicārāv iti na ayaṃ prasaṅga svarga-kāma iti śrutau | khādec chva-māṃsam svarga-kāma iti śrutau | khādec chva-māṃsam -smṛtiṃ paścād ādhatte smṛtim ātmani ||303|| aindriyakaṃ nityaṃ śabdo ’py evam astv na ca syād anṛta-arthatā | vācaḥ kasyāścid na ca syād anṛta-arthatā | vācaḥ kasyāścid śāstraṃ nidarśane | darśayet sādhanaṃ syād śāstraṃ nidarśane | darśayet sādhanaṃ syād 52ʼabʼ) na ca tatra utpanno na kutaścid āyāta artha-antaratve tatra eva asya upayoga kriyate. artha-antaratve tatra eva upayoga cet, atra api saṃhata-upakāriṇa eva sva-para-vikalpayor ubhayathā api vṛttir -niyatān dhvanīñ śṛṇvanti, na tv evaṃ śabdān svabhāvo vināśo na sarva iti cet. kāṣṭhā aindriyakam ity ukte śabdo ’py evam astv -pratiṣedhaḥ. kiṃ tu sa tathā asti kaścid pratiṣedhaḥ, kiṃ tu tathā asti kaścid kartā. svarūpaṃ ca asya prāg api tad eva -rūpa-a-karaṇāc ca akiñcitkaro na apekṣyata tulyatvāt – tad-abhāve ’py agnau bhavati tadā asya a-prāmāṇyāt tat-siddham asiddham vacanāt punaḥ parokṣa-artha-sampratipattir -prāptāv eva asad-vyavahārasya sādhikā bāhyā vivekino na ca teṣu vikalpa-pravṛttir asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram asya vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram ca darśanam. na ca etac chabdānām asti chabde. sambandhāt kiṃ-sambaddho ’yam sādhana-arthaḥ. sa pratijñā-vacane ’pi tulya uktaṃ na dhvanayo bhedena vācakebhyaḥ siddhā asaj-jñāna-śabdās tan-nimittāḥ sādhyanta eva. so ’n-avadya-pakṣa-nirdeśe ’pi tulya pathika-agnitvāt. anantara-agni-vad śabdāḥ. tan na pratijñā-artha-eka-deśo hetur uktavān paryanuyujyate. atha prakṛtir vikāra api tulyatvāt. tad-abhāve ’py agnau bhavati eva tad bhavati. tan na kiñcid asya jātam -karaṇe hetoḥ sādhya-abhāve ’nupalambho ’sti -karaṇe hetoḥ sādhya-abhāve ’nupalambho ’sti -utpattāv api sa eva tasya atiśaya utpanna prayatnānantarīyakatvāt, nityo ’-sparśatvād -abhāvaḥ kathyate. so ’parasya api tulya iti prativyūḍho ’nupalambhasya a-sādhanatvād tayor ekasya nivṛttir aparasya vṛttir bhāvasya svabhāva eva samarthitaḥ syād pratiṣedhaḥ kriyate, na ca so ’pi yukta pratiṣedhaḥ kriyate, na ca so ’pi yukta an-uṣṇaṃ sad eva artha-antaraṃ niṣidhyata puruṣa-saṃyoga-sattānāṃ ca bahutvān nagaram || svayaṃ-śrutyā anya-dharmāṇāṃ bādhā a-bādhā

ity-evam-ādy api vācyaṃ syāt, tasmād etad apy aity-evam-ādi ca vyavaharati. nirloṭhitaś ca ayam ity-evam-ādikā. sā api na vācyā asiddhi-yojanā ||1 ity-evam-ādinā kāraṇena, tad a-vijñāta-artham, aity-evam-ādiṣv api yathāyogam udāhāryam ity-evamity-evam-ādiṣv api yathāyogam udāhāryam iti, sā ity-evam-ādīnām api vācyatvāt. parṣatity-evam-āder doṣasya udbhāvanam a-doṣaiti. evam ekasya pakṣa-dharmasya hetu-rūpasya ity evam. sādhya-dharma-sāmānyena samāno ’rthaḥ ity eṣa eva pakṣa-dharmo ’nvaya-vyatirekavān iti ity eṣa kathaṃ na pratijñā-artha-eka-deśaḥ. tasya iti. eṣa trividha eva pratiṣedha-hetur upalabhyaiti. eṣa dvividho hetuḥ svabhāva-lakṣaṇaḥ kāryaity eṣa na artha ity atra kā pramā ||318|| kvacid ity eṣa na artha ity atra kā pramā ||36|| ity eṣā pauruṣeyy eva tad-dhetu-grāhi-cetasām | ity eṣā pratijñā-hāniḥ prāk-pratijñātasya śabdaity eṣā bauddha-artha-viṣayā matā ||208|| iti ity eṣā bauddha-artha-viṣayā matā ||56|| iti ity eṣā loka-uttarā sthitiḥ || a-sambaddhasya ity eṣā loka-uttarā sthitiḥ ||15|| a-sambaddhasya iti ka imaṃ vyāghāta-bhāram udvoḍhuṃ samartho iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya iti kaḥ prasiddhāv anurodhaḥ. api ca iyam iti, kaḥ śabdeṣv eṣāṃ nir-vedaḥ. yad uktaṃ na iti kaḥ sambandhaḥ. āśraya-āśrayi-sambandhaś cet. iti. kaḥ sva-stha-ātmā svayam aindriyakatvād iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ iti kathaṃ kadācit kriyā-virāmaḥ. yasya api iti. kathaṃ kriyā-pratiṣedho vināśa iti hi te iti. kathaṃ ca tato ’nyato vā a-taj-jananaiti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tatiti kathaṃ tad eva yugapad dveṣyaṃ ca kāmyaṃ ca. iti, kathaṃ tayoḥ parokṣe ’rthe prayogaḥ. na eva iti kathaṃ teṣu bhavati. vyākhyātāraḥ khalv evaṃ iti kathaṃ na unmattaḥ. abhāva-dharmaṃ tu bhāvaiti kathaṃ na unmattaḥ. vipakṣa-vṛttyā iti kathaṃ na pramāṇa-antaram. te tarhi tatra aiti kathaṃ na vimṛśet. a-parijñāta-sambandhād iti kathaṃ na sādhanam. kevalasya a-sāmarthyād aiti kathaṃ na siddhāḥ. vacanād artha-pratipatteḥ. iti. kathaṃ nimitta-bhāve ’pi naimittika-bhāva-aiti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād aiti. kathaṃ punaḥ pathika-agner vyabhicāraḥ. iti. kathaṃ punar etad gamyate, vyavacchedaḥ iti kathaṃ lakṣayitavyam iti. yasya avasthitasya iti. kathaṃ vā tato ’nyato vā a-taj-jananaiti kathaṃ vinaṣṭo nāma. nanv atra na tasya iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkā iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkāiti kathaṃ sa naṣṭo nāma. tena na ayaṃ taditi. katham a-sapakṣa-apekṣayā bhede ’sato ’niti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na iti. katham a-sādhanaṃ vyatirekaṃ sādhayet. mṛdaḥ iti katham anitya-abhāva-vyatireko ’nitye sādhye iti katham abhūto nāma. tasmān na anyo ’nyasya iti, katham ayuktaḥ, anupalambhād abhāva-siddheḥ. iti katham ayuktaḥ, anupalambhād abhāva-siddheḥ. iti. katham idānīṃ sad asan nāma. na brūmaḥ iti katham eka-vacanam. tathābhūtānāṃ kvacid iti kathyate | tathā sva-dharmiṇā anyasya

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| tathā sva-dharmiṇā anyasya dharmiṇo ’pi -cetasām | kārya-kāraṇatā varṇeṣv ānupūrvī jñānaṃ tv artha-avabhāsataḥ | taṃ vyanakti ucyate varṇa-krama-nirdeśo nigrahasthānam -jam apy etad bhrānter a-pratyakṣam. ata eva svarūpa-asiddheḥ. sarvathā asat pāratantryam idaṃ na upalabhe iti | buddher upalabhe vā idaṃ na upalabhe iti | buddher upalabhe vā kevalam evaṃ yadi syāt sādhu me syād tathā hy eṣa sthāṇur ayaṃ mārga iti vakti ||45|| eṣa sthāṇur ayaṃ mārga iti vakti | vaktuṃ samarthaḥ puruṣas tathā anyo ’pi -kāmaṃ prayoge ’pi na artha-pratītau viśeṣa -adhīna-sannidhitvān na avaśyaṃ sannidhānam -adhīna-sannidhitvān na avaśyaṃ sannidhānam teṣāṃ niyoge yathā-iṣṭaṃ niyuñjīrann pratijñā-vacanam antareṇa api pratītir abhāvāt. adṛśyatve ’pi na tad-rūpaṃ jñānam tasya avasthānāṃ na nivṛtti-prādur-bhāvāv iti cet. nanv idam eva abhyupagama-aṅgam idānīṃ na idam, idam evam, idaṃ na evam hi nivartamānau sva-pratibaddhaṃ nivartayata hi nivartamānau sva-pratibaddhaṃ nivartayata pratiṣedha-dvayāc ca vidhi-siddhir iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam ucyate, yathā – na agnir atra dhūma-abhāvād yathā, na atra tuṣāra-sparśo vahner -sāmarthyāni śīta-kāraṇāni santy agner -a-viguṇa-karaṇānāṃ dṛṣṭam, anyathā na yathā – na atra dhūmo vahny-abhāvād -ādi-viśeṣāḥ, sannihita-dahana-viśeṣatvād yathā – na śīta-sparśo ’tra kāṣṭhād upalabdhi-lakṣaṇa-prāptasya anupalabdher sa dhūmo yo ’gny-ādi-sāmagrī-viśeṣa-janita api bhāvasya vināśaḥ, hetv-antara-apekṣaṇād nigraha-arha iti nyāyyaṃ nigrahasthānam na bhavaty eva dhūmaḥ, atra ca asti dhūma -virodhāt tal-lakṣaṇaṃ vastutvaṃ hīyata etad eva paridīpitaṃ bhavati – karoty eva na antareṇa artha-tathābhāvaṃ pravartata -dharme hetuḥ. yathā vṛkṣo ’yaṃ śiṃśapātvād (271ab) yadi tena artha-antareṇa parigṛhītam a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam a-bhinna iti, na hi śakter ātma-a-pariṇāma ced asya nanv etāvat prayojanam | śabdānām | yad-arthe dṛṣṭānta ucyate, so ’rthaḥ siddha brūmo ’rthakriyā-bheda-mātreṇa sattā-bheda 7ab) na brūmo ’nekam eka-kārya-kṛn na bhavati agni-daṇḍa-āder nivṛttau bhāvena bhavitavyam na brūmo ’nyasya taj-janakaṃ rūpaṃ na asti darśyate – sarvo ’-pakṣaḥ kṛtako ’nitya sarvaṃ prāk sakṛd vaktavyaṃ paścād dūṣaṇam upayoge śaktāv arthakriyāyām eva upayujyata iti cet. saty eka-kārya-kāri-grahaṇa guṇa-doṣavatā mūḍha-a-mūḍhatvaṃ gamyata tatra a-samarthāḥ samarthaś ca na eva ucyata āśrayaḥ karoti. sā ca a-pratibaddhā sāmānya vastu-dharmatā || nāśasya saty a-bādho ’sāv vipakṣāt, kathaṃ vā sapakṣa eva asti bhāva-nāśa-an-abhyupagamāt. yo hi vināśa pratyakṣā eva sarva-prāṇinām indriya-buddhir pratipādayann a-pūrvam artha-kramam āśrayata bhraṣṭa-rājya iva rājā tapo-vanaṃ gacchati tad eva tad bhavati. tac ca prāg eva asti bhidyamānās tādṛśaṃ pratyayaṃ janayanti

iti kathyate || sarva-sādhana-doṣeṇa pakṣa eva iti kathyate ||304|| citta-samutthānā hi vāgiti kathyeta tad-abhāve ’pi tat-kṛtam || na iti kapola-vādita-kakṣa-ghaṭṭitakam ity-evamiti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak iti kalpanā-āropitaṃ kṛtvā vyavahāre sarvathā sa iti kalpikāyāḥ samudbhavaḥ || viśeṣo gamyate iti kalpikāyāḥ samudbhavaḥ ||45|| na hi bhāvānāṃ iti kalyāṇa-kāmatā-mūḍha-matir antyāyāṃ buddhau iti kaścana | anyaḥ svayaṃ bravīmi iti tayor iti kaścana | anyaḥ svayaṃ bravīmi iti tayor iti kaścana ||240|| tasya api tad eva uttaram, iti kaścit krama-abhiniveśaḥ. pratipāditaṃ ca iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ iti kas tatra upālambhaḥ, nimittaṃ ca niyogasya iti kas tasya upayogaḥ. sva-niścaya-vad anyeṣāṃ iti kasya kim āyattā pratipattiḥ. na ca yad yad iti kasya tāv iti vaktavyam. avasthitasya dharmaiti kasya bādhā. tat parasya api tulyam eva. iti, kasyacid api rūpasya kathañcit kvacit iti. kasyacid arthasya pratiṣedham api sādhayituiti kasyacid arthasya pratiṣedham api sādhayituiti kā an-anvaya-a-vyatireka-vyāpti-siddhiḥ. tan iti. kāmam anya-pratīkṣā astu niyamas tu iti. kāraṇa-anupalabdhir abhāvaṃ gamayati. iti. kāraṇa-anupalabdhir yathā – na atra dhūmo iti kāraṇa-dravya-sāmānyam abhipretya kāryaiti. kāraṇa-dharma-darśanāt puruṣa-vyāpāra eva iti. kāraṇa-viruddha-upalabdhir yathā – na asya iti. kāraṇa-viruddha-kārya-upalabdhir yathā – na iti. kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ iti. kārya-anupalabdhir yathā – na iha aiti kārya-kāraṇayor evaṃ svabhāva-niyamān na iti. kārya-viruddha-upalabdhir yathā – na iha aiti. kārya-vyāsaṅgāt kathā-vicchedo vikṣepaḥ. yat iti kārya-hetoḥ prayogaḥ. sādharmyeṇa api hi iti. kārya-hetau kārya-kāraṇa-bhāva-siddhiḥ, iti. kāryaṃ ca ayaṃ kevalo ’pi samarthaḥ san iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ svaiti. kāryaṃ yathā vahnir atra dhūmād iti. atra iti kāṣṭhaṃ na dṛśyeta, tat kāṣṭhasya āvaraṇam iti kiṃ kasya sādhanam, yad-artham avyabhicāraś iti, kiṃ ca idam uktaṃ bhavati pariṇāma iti. iti kiṃ tatra sāmānyena apareṇa vaḥ ||97|| nanu iti kiṃ tad-vacanena tadā. tat-pradarśane ’pi kiṃ iti, kiṃ tarhy a-dṛṣṭa-arthakriyā-bhedena. yā iti, kiṃ tarhi na bhinneṣv artheṣv arpita-taditi. kiṃ tarhi bhāva-abhāvasya atyantaiti, kiṃ tarhi yad ekasya taj-janakaṃ tad anyasya iti, kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ iti, kiṃ tu dūṣayatā avaśyaṃ viṣayo darśanīyo iti kiṃ na iṣyata iti kim antarāle ’n-arthikayā iti kiṃ na iṣyate. avaśyaṃ ca icchatā api iti kiṃ punar-uccāritena. asti hi kaścid uttare iti kiṃ śabda-prayogaiḥ. tataś ca upādhayo na iti kiṃ sāmānyasya āśrayeṇa. pratibandhe vā kaḥ iti kiṃ sthiti-hetunā | yathā jala-āder ādhāra iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi na iti kiñcin na ity āha, sa kathaṃ tato bhāva-nāśam iti kim atra anyena sādhanena. na ca imāḥ kalpanā iti kim atra kāraṇam. tasmān na prameya-vacanena iti kim atra brūmaḥ. puruṣa-pratibhā-kṛte ca iti kim atra sāmarthyaṃ vahny-ādīnām. tasmāt taditi kim atra sāmānyena. yathā-bhāvam eva a-

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-vādinā api tad-deśa-sannidhir iṣyata eva ca apauruṣeyatva-sādhane te tulyāḥ sarvatra eva upayujyata iti kiṃ na iṣyata paśuḥ. mahato ’pi mahīyaso yad avamanyata vā sa eva asya sva-ātma-bhūto ’nityatā vā sa eva asya sva-ātma-bhūtā anityatā vā. upakāre ’pi tatra eva tat-pratibandha apekṣayā, tasya tad eva ādyaṃ nigrahasthānam 1|| yad ayam ahrīkaḥ syād uṣṭro dadhi syān na visaṃvādakānām api keṣāñcid anāditvād asti eka-rūpā rūpa-ādayaḥ sarva-samudāyeṣv -adhigatiḥ. sā hi jñānam, tac ca phalam puruṣair anyathā viparyasyante. tena a-doṣa śabdair an-ākṣepān na te kasyacid aṅga-bhūtā janya-janaka-bhāvāś cet. agner utpatteḥ, kāraṇa-vaikalyāj jñāna-an-utpattir -utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir tad-abhāve ’nyena na bhavitavyam dharmy-ādiṣu na punar vyatireka-vastu-bhedād iṣṭa-vyaktim eva samaya-kāraḥ karoti bhāve ’pi sarvas tādṛśas tathāvidha-janma cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na ca pratipattir iti. nivṛtter vā asya asad -darśinyāḥ sā bhrāntir iti cet. tad-darśinī -ākāro buddher a-bhinnaḥ, tato bhinnam asti bhedaḥ syāt. sā ca vākyāt. tac ca atīndriyam api na avaśyaṃ kāraṇāni tadvanti bhavanti vyabhicārād an-anya-anumāna iha avyabhicāra yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka darśayaṃs taddhitena vā darśayet pācakatvam sato doṣasya an-udbhāvanād iti cet, na santa -alpā apy an-artha-udayā sammohād avadhīraṇā viduḥ | eka-artha-āśrayiṇā vedyā vijñānena kaṇṭaka-ādiṣu || tathā a-kāraṇam etat syād sādhanasya ca | abhāvān na asty anuṣṭhānam dvaya-a-grahaḥ | saṅketa-a-sambhavas tasmād puruṣa-āśrayāt | apauruṣeyaṃ satya-artham bhrāntyā dīpa-ādiṣu bhāvāt. a-bhinna-janmā sa ca an-ādheya-viśeṣasya sāmānyasya ayukta āśrayitā ca na apy āśrayeṇa saha naśyati brāhmaṇā ayam asmākam artho grāhyo na anya eṣām āśraya-abhimatena dravyeṇa sambandha tat-kāryaḥ. tena eva ca tat-kāryaṃ kartavyam bhinnāś ca taj-janakāś ca svabhāvena svayaṃ siddham eva liṅgam anusṛtya pratyeti punas tat-pratipattaye liṅgam anusarati vyabhicārāt. an-anya-anumāna iha avyabhicāra -sandigdha-vācī, punaḥ sādhana-apekṣatvād -vācinī | anityatā-śrutis tena tāv antāv -anupalabdhir a-kṣaṇike sāmarthyaṃ bādhata tasmād abhāvaṃ karoti iti bhāvaṃ na karoti tad abhāvaṃ karoti iti bhāvaṃ na karoti | bhinnaṃ dharmam iva ācaṣṭe yogo ’ṅgulyā darśanam | tadā artho jñānam iti ca jñāte ca ’pi bhāvo nānā-eka-kārya-kṛt | prakṛtyā eva | sa idānīṃ kathaṃ bāhyaḥ sukha-ādy-ātmā | na asti sa khyāpyate nyāyas tadā na asti niścayasya samāropa-viveke ’sya pravṛttir | na asti sa khyāpyate nyāyas tadā na asti -vivekiṣv eva bhāveṣu bhavantī viveka-viṣayā katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa āśrayaḥ kathaṃ dhūmo ’gniṃ na vyabhicarati na ca tathā. tasmāt tena ādheya-viśeṣā na ca tathā. tasmāt tena ādheya-viśeṣā na bhavati, tat tasya kāryam, itarat kāraṇam

iti kim an-iṣṭam. a-kriyasya eka-vyaktiiti kim anena pariśeṣitam. tathā ca sarvo iti kim antarāle ’n-arthikayā śaktyā. tasmāc iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva iti kim anyayā. svabhāvena vā a-calasya arthaiti kim anyayā, svabhāvena vā a-calasya arthaiti kim anyas tat-karaṇāt tad-upakārī. taditi kim anyair a-śakya-paricchedaiḥ klība-pralāpa iti kim apy a-ślīlam ayuktam a-heya-upādeyam aiti kim apauruṣeyatvena. sati vā veda-vākyānām iti. kim idaṃ paraspara-vivikta-rūpa-pratibhāsaiti kim idānīṃ pramāṇam. yata iyaṃ prameyaiti. kim idānīṃ saṅketena. sa hi sambandho yato iti kim upādhayaḥ. lakṣita-lakṣaṇād a-doṣa iti iti kim. kāṣṭhād eva bhāvāt. tad-apekṣād utpatter iti kuḍya-ādaya āvaraṇam ucyante. na prāg iti kuḍya-ādaya āvaraṇam ucyante. na prāg iti kuta etat. kārya-anupalabdhāv api na avaśyaṃ iti kuta etat, tathā-vyavahāra-ayogāt. na hi iti kuta etat, so ’-niyato niyamaṃ puruṣāt iti kutaḥ. tathā ca na anvaya-vyatirekāv iti cet, iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛttiiti kutaḥ, niyama-abhāvāt. bhāve vā sa eva iti kutaḥ. nir-bīja-bhrānty-ayogād iti cet. ta iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ ||58|| iti kutaḥ syāt. sannidhāna-mātreṇa janane ’iti kutas tad-abhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. iti kuto niścayaḥ. a-darśane ’py uktam. dṛśyaiti kṛtakatvasya apy anityatvena vyāptiṃ iti kṛtā api vā pāka ity anyena vā tathābhūtaiti kṛtvā sarve doṣā avaśyaṃ vaktavyā a-vacane vā iti kṛpayā tan-nītir uddyotyate || hita-a-hitaiti kecana || tad-a-tad-rūpiṇo bhāvās tad-a-taditi kecit pracakṣate | saty eva yasmin yaj janma iti kecit pracakṣate || jñānavān mṛgyate kaścit iti kecit pracakṣate ||114|| yady a-vṛkṣebhyo iti kecit pracakṣate ||224 || na khalu sarva eva iti kena avaṣṭambhena ucyate. tasya eva aiti. kevalaṃ janayed iti. na asty anyaḥ sthitiiti. kevalaṃ nityeṣv āśraya-sāmarthyaṃ na iti kevalam an-abhivyakta-artha-viśeṣa-saṃsargāḥ iti kevalam ayam asad-bhūta-abhiniveśa eva. na iti ko ’tra nyāyaḥ. api ca, bhinnā viśeṣā janakā ( iti ko ’tra virodhaḥ. eka-rūpa-vikalas tad-rūpo iti ko ’nayor avasthayor viśeṣaḥ. dṛṣṭā ca pakṣaiti ko ’yaṃ pratipatti-kramaḥ. pareṇa api tad iti ko niścayaḥ. karaṇa-guṇa-vaktu-kāmate hi iti. ko hy a-dṛṣṭa-virodhasya sambhavaṃ iti kau smṛtau || prāk paścād apy abhāvaś cet sa iti krama-yaugapadya-ayogasya sāmarthya-abhāvena iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy iti kvacit || yuktā aṅgulī iti sarveṣām ākṣepād iti gatā kathā || atha svarūpaṃ sā tarhi svayam iti gaditaṃ nānā-ekasmān na ced bhavet || na iti gamyate || a-grāhya-grāhakatvāc ced bhinnaiti gamyate ||17|| yady an-upalabhamāno na asti iti gamyate ||49|| tad-viveka eva ca anya-apohaḥ. iti gamyate ||68|| iti saṅgraha-ślokaḥ. nanu taditi gamyate. nanu bāhyā vivekino na ca teṣu iti gamyate. prakaraṇāt, yathā saṃhatānāṃ iti gamyate, yasmāt kāryaṃ dhūmo hutabhujaḥ kārya iti gamyante. na khalv evaṃ nityānāṃ śabdānāṃ iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ iti. gamyamāna-arthaṃ punar-vacanam api

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te ’rthā buddhi-niveśinas tena samānā kāraṇaṃ samudāyinaḥ | asatsu teṣu sā na syād bhavantī sva-nimitta-sannidhiṃ sūcayati gautama-ādayo dharma-śāstrāṇāṃ praṇetāra -dhī-grāhyāḥ samāś cet (108abʼ) nanu samānā na eva tāsv a-bhinnaḥ pratibhāso ’sti samānā ’bhāva eva iti cet, nanu tasya eva kaivalyam tathā ca – ghaṭa-abhāvas tad-anya-bhāvād mukhya-āropitayoḥ sadā | siṃhe māṇavake ca || gṛhyate so ’sya janako vidyamāna-ātmanā abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama śabda-nirmitāḥ | anuyānti imam artha-aṃśam a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti na a-kārya-kāraṇayoḥ kaścit pratibandha yat | tat tena arpita-tad-rūpaṃ gṛhītam | sa hetuḥ saptamī tasmād utpādād śabda-prayoge khyāpayati. ṣaṇ-ṇagarī pūrvaṃ tad-avasthaṃ dṛśyeta. kāṣṭha-vināśa tasya na ubhaya-darśanam | tadā artho jñānam api ca, tad-anya-parihāreṇa pravarteta iti vaktavyam. avasthitasya dharma-antaram tad eva tad bhavati iti so ’sya bheda eva abhāvaḥ. sambandhī vidyate na sambandha -doṣatā bhavet || pakṣa-doṣaḥ para-apekṣo na ’rtheṣv an-iṣṭa-parihāreṇa pravarteta na bhūto yadi svayaṃ na bhavet. na bhavati pariccheda-ātmatā ātmani | sā yogyatā pariccheda-ātmatā ātmani | sā yogyatā ātmānaṃ cetayati. a-bhedo hi nāma-aikyaṃ tāv -viśeṣāt. na ca evaṃ-vidho dharma-svabhāva -dharma-abhyanujñāto bhavati, anityaḥ śabda sarva-a-pratyakṣatva-prasaṅgāt. viṣayo ’sti caitanye ’pi prasaṅgāt. dravyasya dharma (196a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca (56a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca vikalpa-hetavo bhavanto janayanti svabhāvata idam iha sandigdham, tasmād idam iha na asti tataḥ sādhana-dharmaḥ, tasmād vastu-sthitir iti cet, anya-dharmā ca prāg a-pracyuta-ātmā na anapekṣaḥ svatantraḥ sambandhaḥ. dravyam -nirākṛto yathā – na anumānaṃ pramāṇam. na bādhyate | dṛṣṭe ’-dṛṣṭe ’pi tad grāhyam atra api pare mūḍhā visaṃvādayanti lokam syāt. kiṃ-rūpāl liṅgād arthaḥ pratipattavya nanu tad eva idaṃ cintyate kathaṃ teṣv api syāc charīre cetasaḥ sthitiḥ | kevalasya ||117|| vyavahāre ’pi tena ayam a-doṣa atiprasaṅgo hy evaṃ syāt. sa eva asya vināśa syāt saro rasa iti śrutau | na kārya-bheda pravṛttir vācakānāṃ ca vācya-dṛṣṭi-kṛtā || kṣaṇam apy anapekṣatve bhāvo bhāvasya na -pratyaya-arthatvān na akṣāṇāṃ vyarthatā ity eva ca kuto ’-bhinne ’-bhinna-arthatā na ekasyāṃ na tīvraḥ syād aṅga-rūpa-ādy api -sannidhāv eva bhavati. na anyathā idantayā anityo ghaṭaḥ, tatra api vyakti-tiro-dhānād prāg upalambhaḥ paścāt saṃvedanasya -pratijñā-arthayor virodhād virodha-sambhava niyamena eva niyama-kāraṇa-abhāvād ayuktam bhāvam eva a-saṃsṛṣṭa-bhedaṃ kiṃ na pratyeti lakṣita-lakṣaṇa-arthaṃ jāti-codanā iṣṭa-siddhis tasya vidhāna-apekṣatvād -mātram a-pramāṇam. bhāve kiṃ pramāṇam -mātram a-pramāṇam. bhāve kiṃ pramāṇam -antara-vat. tena eva kasmād upakriyata

iti gṛhyante, kutaścid vyāvṛttyā pratibhāsanāt, iti gotvād viṣāṇitā ||65|| sāsnā-viṣāṇa-ādiiti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. iti. gautama-ādibhyo rāga-ādimattvasya sādhanaiti grahaṇād eva āsv a-bhinna-pratibhāsaḥ. na vai iti grahāt. na hy ekasmin pratibhāse samānā iti iti ghaṭa-viraha ucyate. sa ca iha liṅga-bhūtaiti ghaṭasya sarvatra sarvadā abhāvaḥ syāt. na, iti ghoṣaṇā apy asti laukikī || yatra rūḍhyā asad iti ca | eṣa prakṛtir asyās tu nimitta-antarataḥ iti ca a-paśyato ’nunaya-pratigha-abhāvāt. iti ca apoha-kṛc chrutiḥ || tasmāt saṅketa-kāle iti ca asya sapakṣe ’stitā ucyate, pratiṣedhaiti ca uktam. yat-pratipatti-nāntarīyakaṃ yajiti ca ucyate || a-śakya-samayo hy ātmā sukhaiti ca ucyate || astu upakārako vā api kadācic iti ca kathaṃ bahuṣv eka-vacanam. na hi nagarāṇy iti ca kāṣṭha-abhāva ucyate. na ca abhāvaḥ kāryaḥ. iti ca jñāte ca iti gatā kathā || atha svarūpaṃ iti ca dhvaniḥ | ucyate tena tebhyo ’sya aiti ca na sidhyati. na hi tad eva tasya aniti ca na syāt. na hy anyonyasya bhedo bhavati, iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ iti ca pratipāditam | iṣṭa-a-sambhavy-asiddhaś ca iti ca prayuṅkte, tatra anyatra ca pravṛttyiti ca prasajya-pratiṣedha eṣa na paryudāsaḥ. iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam || iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam ||57|| iti ca bheda-adhiṣṭhāno bhāviko vyavahāraḥ. iti ca yathā-avasaraṃ nivedayiṣyāmaḥ. maitrī-śauca iti ca vadato nityaḥ śabda ity āñjasaḥ iti ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya aiti ca vyapadeśo na sidhyati sambandha-abhāvāt. na iti ca-śabdāt. katham a-sāmarthyam. siddhe hi iti ca-śabdāt. katham a-sāmarthyam. siddhe hi iti ca. sa tv eṣām a-bhinno bheda ity ucyate, iti ca su-bhāṣitam. tasmād anapekṣita-pakṣaiti ca su-vyavasthitāni vastūni. puruṣa-icchayā iti ca su-vyāhṛtam. etena tad-avasthā-nivṛttir iti ca svabhāva ucyate. sa kathaṃ parabhāvasya iti catvāraḥ pakṣa-ābhāsā nirākṛtā bhavanti. evaṃ iti cintā pravartate || artheṣv a-pratiṣiddhatvāt iti. cintāmayīm eva tu prajñām anuśīlayanto iti cintāyāṃ pratipattur avisaṃvādakasya rūpam iti. cintitam etad yathā na teṣu sambhavati. tat iti cec citta-santānaṃ sthiti-kāraṇam || taditi cet (118abʼ) na vai vastu-sat-sāmānya-vādinā iti cet (270ʼabʼ) yadi sa eva artho ’gni-janmā iti cet (301abc) na hi saro rasa ity-ādi-padeṣu iti cet | (337ab) syād etat – kāryam eva vacanaṃ iti cet | bhāvo hi sa tathābhūto ’bhāve bhāvas iti cet | sā eva eka-rūpāc chabda-āder bhinnaiti cet || an-artha-antara-hetutve ’py a-paryāyāḥ iti cet || na sarveṣām anekāntān na ca apy aiti cet ||9|| na hy ayaṃ gaur ity a-sannihite iti cet, a-tādavasthyam anityatāṃ brūmaḥ, iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ iti cet, a-pramāṇa-yoge tu ubhayor dharmiṇi iti cet. a-vitatha-vyakti-niyame kiṃ kāraṇam. iti cet. a-śaktir eṣā vikalpānām a-vidyāiti cet. a-śabda-codite saty api sambandhe kathaṃ iti cet. a-sāmarthyam apekṣaṇe ||293|| yadi iti cet. ata eva saṃśayo ’stu, bhaved vā pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam iti cet, atra vastu-svabhāvair uttaraṃ vācyam, ya

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’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād eva bhāvāt. tad-apekṣād utpatter a-doṣa tau na tasya anvayaḥ. tayor a-bhedād a-doṣa -upādher ekasya dvābhyām abhidhānād a-doṣa vacanaṃ na syāt. dvayasya paraspara-sahitatā iti tayoḥ pratyayād vaktṛ-śrotṛ-bheda anukrama-vad varṇa-vibhāga-vac ca pratibhāti -lakṣaṇatvāt. viruddhāvyabhicāry a-vacanam ’bhāvāt. viruddhāvyabhicāry-a-vacanam prāg anya-dharmaṇo ’-vyaktir anityatā ca iti. sahitas tat-svabhāvo na kevala -ādi-ghoṣaṇe ’rtha-antara-gamanāt parājaya apy ātma-a-pracyuteś caitanyasya katham iha pratijñayā hetor ity asti bheda dṛśyeta. avayavasya āvaraṇam, na avayavina buddher liṅgam, kiṃ tarhi indriya-arthāv -pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa bhavaty eva anya-kṛte ’pi pratijñā-doṣa eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva nimitta-a-viśeṣāt. na, tasya iha a-prastāvād upasaṃhāras tan-nimittānān tatra samavāyād api kenacil leśena āsv eva antar-bhavanti maraṇa-śabda-pravṛtteḥ siddham eva iti cet. ukta-uttaram etat. a-darśanād iti pratīyāt. tasya eva kevalasya darśanād cet, na, karuṇayā api vṛtteḥ. sā eva rāga vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga cet. na, karuṇayā api vṛtteḥ. sā eva rāga puruṣa āptaḥ, tat-praṇīta āgamo ’visaṃvādī vyarthaḥ. vastv-a-bhedād anyatra eka-vacanam tatra dṛṣṭa-virodhād a-sādhanatvam gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti. na, atra apy anvayasya a-prādhānyād ekatra sambhavāt. idānīntanānām adhyayanād -viṣaya-upadarśanīnāṃ vibhaktīnām ayogād ādhātum a-śakyatvāt. samavāyo ’bhivyaktir prayojana-abhāvād eva a-pravartanam -bheda-asiddheḥ sarvatra eṣa doṣas tulya ’sato ’n-adhikaraṇatvād asattvaṃ sattvaṃ vā tat-sambandhini karaṇāt tatra api kṛta eva svabhāvaḥ kulāla-mṛt-piṇḍayor upayoga-viṣaya a-sambhavād viṣaya-khyāpanād eva sāmarthyam vacana-viśeṣasya prāmāṇyād a-doṣa -pratītir a-tad-ākāra-viśeṣavatī ca na syād dur-avasānam. asti viśeṣaḥ pramāṇa-saṃvāda sa eva tāvad upalabdhy-abhāvaḥ kathaṃ siddha vat. sā eva tāvad anupalabdhiḥ kathaṃ siddhā na pratipadyeta ity asti viṣayo ’pratibhāyā na bhavati, sarvato vipakṣād a-vyāvṛtter punar uttara-ajñānam apratibhāyā viṣaya abhāvāt. sarva-sāmarthya-viveko nimittam ayam eva doṣo ’nena prakaraṇena ucyata iṣṭa-siddhiḥ. artha-pratīter na an-arthakā tat-siddhy-ayogāt. vyāpi-nityatvād upalambha -garbhaṃ ca kāṇādāḥ. teṣāṃ sa mithyā-vāda -upādhi-buddhiḥ śrotur na vaktur iti viśeṣa vyākhyāte. pāta-pratibandhāt sthāpaka viruddha-vad dhetur apy evaṃ kiṃ na bhinna pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva -tal-lakṣaṇatvāt. tena eva niścayaḥ kriyata kevalād anyato ’py atīndriyeṣv a-pratipattir -pratyaya-nimittam ekaṃ sāmānyaṃ na sarvam syāt. na samāna iti. tad eva tāsāṃ sāmyam

iti cet, atha katham idānīṃ sato rūpaṃ na iti cet. an-atiśaya-lābhinaḥ kā apekṣā. lābhe vā iti cet, an-uttaraṃ bata, doṣa-saṅkaṭam atraiti cet, an-upakāriṇi pāratantrya-ayogād aniti cet. an-upakārya-upakārakayoḥ kaḥ sahāyīiti cet. an-upakārya-upakārakād bhrānti-mātrāt iti cet. anukramavatā vyañjakena a-kramasya iti cet. anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti iti cet, anyas tarhi kevalaḥ, anyaḥ sahitaḥ, iti cet, anyasya apy a-jijñāsitasya kiṃ na iti cet, ayam aparo ’sya doṣo ’stu. na tv a-saiti cet, artha-virodhe hi hetu-pratijñayor bādhyaiti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad iti cet, avyabhicārī hetuḥ. mana iti cet, tad api iti cet, asti nāma īdṛśasya viniścaye sambhavo na iti cet, astu, viṣaya-antare ’pi kiṃ na bhavati. iti cet. ākasmikī tarhi sattā iti. na iyaṃ iti cet, ākasmikī tarhi sattā iti na iyaṃ iti cet, āyātam iha yo nirarthakaṃ bravīti, tasya iti cet, āyāse vata ayaṃ tapasvī padārthaḥ patito iti cet, āsām api parasparam eṣa prasaṅga ity iti cet, icchātaḥ śabdāḥ pravartante. na taditi cet. idam api prativyūḍham. na apy a-darśanaiti cet, idam eva asmābhir ucyamānaṃ kim atraiti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātmaiti cet. iṣṭatvān na kiñcid bādhitaṃ syāt. nityaiti cet. iṣṭam, a-viparyāsa-samudbhavān na doṣaḥ. iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so iti cet. iha apy astu. tad ayaṃ nir-vastuko iti cet. iha api virodha-abhāvaḥ kena siddhaḥ. iti cet, iha tarhi bhavatv a-sparśatvān nitya iti. iti cet, iha tu balavān anvayo vyatirekaś ca duriti cet. ukta-uttaram etat. a-darśanād iti cet. iti cet, ukta-uttaram etat. tasmān na hetuḥ iti cet. ukta-uttaram etat. tasya samavāya-ayogād iti cet. uktaṃ prayojanam. bhinneṣv ekasmāt iti cet, uktam atra – bhāvānāṃ vyāvṛttiiti cet, uktam atra – yathā asati niṣedhaḥ, aiti cet. uktam atra – sambandhe ’py ekatra kṛtād iti cet, uktam atra. api ca yadi tat-saṃsthānaṃ iti cet, uktam atra. api ca vinā apy anena yāvān iti cet, uktam atra āgama-prāmāṇya-cintāyām. na iti cet. uktam atra yathā vyatireko viśeṣaiti cet. etad uttaratra niṣetsyāmaḥ, na asty iti cet. etad uttaratra vakṣyāmaḥ. anyatra apy iti cet, etad uttaratra vakṣyāmaḥ. sa ca ayam iti cet, evaṃ tarhy ananubhāṣaṇaṃ nir-viṣayam, iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’nitya eva iti iti cet, evaṃ tarhi viṣaya-uttara-ajñānayor api iti cet, evam etat tasya eva sarva-sāmarthyaiti cet, eṣa naimittikāṇāṃ viṣayaḥ, na lokaḥ iti cet. eṣa puruṣa-vyāpāraḥ syāt. artha-antaraiti cet. ka idānīṃ ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ iti cet. ka idānīm evaṃ pauruṣeyo ’nyo ’pi. iti cet. kaḥ punar upayogo vaktuḥ śrotari yena iti cet, kaḥ pratibandhaḥ. sa hi tasya pātaiti cet, kaḥ pratiṣeddhā vibhettuḥ. an-uktaiti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ iti cet, katham a-niścayān niścayaḥ. vyatireka-aiti cet. katham atīndriyaś ca nāma pratyakṣa-ādiiti cet. katham anyato ’nyatra pratyaya-vṛttiḥ, iti cet. katham anyonyasya sāmyam. tat-sambandhād

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samarthā vyaktayo vijñāne pratibhāsanād tat kim idānīṃ vidhi-viṣayo ’stu. tad api na tat kim idānīṃ vidhi-viṣayo ’stu. tad api na prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham siddham eva tad anya-vaikalyān na upayuktam tata eva eka-darśanād anya-abhāva-pratītir anāgataṃ vā nimittī-kṛtya tayoḥ pravṛttir tataḥ siddhiḥ. tad-āgamavatas tat-siddham -siddheḥ. buddhir atiśayavatī na saṃvedanam pracyutā ca. avasthā nivartate, na avasthātā kāṣṭhe ’gni-kṛtaḥ svabhāvo vināśo na sarva kriyā-ayogāt. anya-sahitaḥ karoti, na kevala nānā-eko rūpa-ādir eka-śabda-utthāpane śakta tat-saṃyoga-puruṣa-viśiṣṭā sattā nagaram -mukhena eva prāṇa-ādaya ātmānaṃ gamayanti -upayogitva-prasaṅgāt. tasyāṃ tasya upayoga gṛhyeta. nigṛhīta eva hetvābhāsa-abhidhānād sāmarthyam iti. bādhā-anupalambhe sāmarthyam puṣṇāti. śāstreṣv icchayā pravṛtty-artha ’tra prasaṅgo hema-sūtayoḥ | dṛśyaḥ saṃyoga api tulyam eva. tasya iṣṭatvād a-doṣa nāma kaścic chabdaḥ. śiṣṭa-prayogaḥ saṃskāra virodhaḥ, tato ’nya-bhāvād abhāva-siddhir anyatvam. svabhāva-a-pratibandho ’nyatvam vyarthaṃ saṃskṛta-śabda-vyutpatty-arthatvād ādhāraḥ syāt. tasya tatra samavāyād ādhāra -indriya-sahakāritvāt kevalam a-samartham anupalambhena salila-abhāvaṃ pratipadyata tasya nir-anvaya-upajanana-vināśa-upagamād hy evaṃ syāt. pratīyamānasya tad-upādānatā hi mantro na anyat kiñcit. tat-kramo mantra -ādi-karaṇe samarthā api na sarvadā kurvanti te ’ntyāḥ samarthāḥ kiṃ na janayanti buddher asiddhes taj-jñāne ’numānād anveti jāteḥ sambandhasya ca āśrayāt, tena āśraya -darśinī iti kutaḥ. nir-bīja-bhrānty-ayogād na virodhaḥ. nimitta-abhāvād vibhramo ’yukta apekṣeta. sampradāya-sahitasya liṅgatvam avinābhāvī hetur na sādhya-dharmiṇy eva tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer asiddhir -upākhyasya abhāvād na pratiṣedha-viṣayatā nir-upākhyasya abhāvād a-pratiṣedha-viṣayatā bhede krama-abhivyakti-virodhād aikyam ced asāv api || siddhaḥ kena a-saha-sthānād pratipattiḥ. a-niyata-sambandhatvāt tatra na kevalasya a-sāmarthyād a-sādhanatvam pratyakṣasya, kiṃ tarhy artha-darśanād sarvatra sarvadā sarva-ākāra-sthita-ātmā -doṣe sneha-apagama-kāraṇam | snehaḥ sa-doṣa yena evaṃ syāt. anupalabdher eva -bhāva-adhyavasāyāt tathā-bhrāntyā vyavahāra saṃśayitaḥ syāt. jāḍyāt pratipadyeta api tarhi tad eva iti. dvayasya grahaṇād a-doṣa pakṣī-kṛta-viṣaye ’bhāvāt. kadācid bhaved pakṣī-kṛta-viṣaye ’bhāvāt. kadācid bhaved dhetur viruddhaḥ syāt. a-prakaraṇān na -arthāv iti cet, avyabhicārī hetuḥ. mana niścita-arthasya api smṛty-artho dṛṣṭānta iti bhūta-vat. tad-darśinyāḥ sā bhrāntir chliṣṭa-ābhāsā buddhiḥ pravartayati -a-vicchedād āgatam, tato ’rtha-siddhir tad-arthakriyā vā. vyakter a-prādur-bhāvād api syuḥ. tataś ca eko ’pi kvacij janayed vyavahāra-vibhāgaḥ. tā avasthā atiśayavatya

iti cet. katham asiddha-upakārāṇāṃ pratibhāsa iti iti cet. katham idānīṃ na pratiṣedha-viṣayaḥ. iti cet, katham idānīṃ na pratiṣedha-viṣayaḥ, iti cet. katham idānīm ātma-siddhiḥ. parasya apy iti cet, katham idānīm ātma-siddhiḥ. parasya apy iti cet. katham idānīm upayukta-an-upayuktayor aiti cet, katham ekaṃ paśyann anyan na asti iti iti cet. karma api na asaj-jñāna-abhidhānayoḥ | (1 iti cet, kasya ka āgamaḥ. bādhyamānaś ca iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ iti cet, kā iyam avasthā. yā iyam udaka-dhāraṇaiti cet. kāṣṭhā iti kaḥ sambandhaḥ. āśraya-āśrayi iti cet, kiṃ kevalasya sva-kārya-karaṇe ’iti cet, kiṃ vai puruṣa-vṛtter anapekṣāḥ śabdān iti cet. kim asyā nir-atiśayāyā viśeṣaṇam, iti cet, kim idānīṃ nairātmyād vyatirekasya iti cet kim idānīṃ śaktyā. śakty-upayogāya śaktyiti cet, kim idānīm uttara-pratijñā-sannyāsaiti cet, kim upalambho bādhāṃ vyāpnoti, yena taniti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ iti cet kuto ’dṛśya-āśraye gatiḥ || rasa-rūpa-ādi iti cet. kuto ’sya iyam iṣṭir a-pramāṇikā prāg iti cet, ke śiṣṭāḥ. ye vidita-vedyatā-ādi-guṇaiti cet, kena kasya virodhaḥ. anya-bhāvena iti cet. ko ’yaṃ pratibandho nāma yena sa ca na iti cet, ko ’yaṃ śabdānāṃ saṃskāraḥ. na hy eṣāṃ iti cet ko ’yaṃ samavāyo nāma. a-pṛthak-siddhānām iti cet. ko ’yam an-ādheya-atiśayasya sahakāraiti cet, ko ’yam anupalambho nāma. yadi salilaiti cet, ko ’yam anvayo nāma bhāvasya janmaiti cet. ko ’yam upādāna-arthaḥ. na kārya-kāraṇaiti cet. kramasya artha-antaratvaṃ ca pūrvam eva iti cet, krīḍana-śīlo devānāṃ-priyaḥ sukhaiti cet, janayanty eva, na atra anyathā-bhāvaḥ, iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, iti cet. jñāna-utpādana-hetūnāṃ sambandhāt iti cet. ta eva tad-eka-kāryā bījam, saṅkhyāiti cet. ta eva bhāvās tad-eka-artha-kāriṇo iti cet. tat kim anayā paramparayā. sa eva iti cet, tat kim ayaṃ tapasvī ṣaṇḍham udvāhya iti cet, tat kim idānīṃ dharmī dharmy-antare iti cet. tat kim idānīṃ vidhi-viṣayo ’stu. tad iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa iti cet tat kuto matam | dṛśyasya darśana-abhāvād iti cet. tat tulyaṃ jātāv api, vyaktīnām apāye iti cet, tat tulyaṃ pakṣa-dharma-vacanasya api iti cet, tat punar artha-darśanam artha-bhāvo iti cet. tat-svabhāva-darśana-āśrayaḥ pratyayaḥ iti cet tataḥ kiṃ tasya varjanam || a-dūṣite ’sya iti cet. tatra katham a-dṛṣṭāntikā asattā-siddhiḥ, iti cet. tatra tathā-jñāna-utpatteḥ kiṃ iti cet, tathā api kiṃ sāmānyasya upadarśanena. iti cet. tathā api tad iha iti syāt. na samāna iti cet. tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy iti cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy iti cet, tad anyatra api samānam. na, atra iti cet, tad api pūrvakam eva anantara-vijñānaiti cet. tad itaratra api samānam. so ’yam iti cet. tad-darśinī iti kutaḥ. nir-bīja-bhrāntyiti cet. tadā na jātir na tadvān ekasya api iti cet. tasya api śabda-ātmakatve tulyaḥ iti cet, tasya eva tad-arthakriyā-ādi-bhāve iti cet, tā aparāpara-pratyaya-yogena pratikṣaṇaṃ iti cet, tā avasthāḥ sā ca śaktiḥ, kim eko bhāva

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prabodhāt. bhavatu sarveṣām apauruṣeyatvam tat tulyaṃ jāteḥ, tadvataḥ sādhanād a-doṣa kiṃ sthiti-hetunā | yathā jala-āder ādhāra vyatirekād api. tad-abhāvād an-anya-upanaya ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya syāt. tad-abhiprāyād eva sāmānyaṃ kiṃ na paurvāparyeṇa cintyatvāt. tathā bhedasya api nivartyeta. smṛtir vācā ādarśane kriyata nivartyeta. smṛtir vācā a-darśane kriyata iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam svabhāva iti na anvaya-vyatireka-siddhir na eva asti, vastu-utpatter a-bhrāntir iti kutaḥ. tathā ca na anvaya-vyatirekāv vyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir pratītiḥ, tata ānupūrvī-pratipattyā pratītir pramāṇayet. tatra a-virodhād abhyupagama -upakāra eva syāt. an-ābhoge ’-sāmarthyam -a-vacane dharmiṇam eva sādhyaṃ kuryād -tulya eva ity avadhāraṇād dharmiṇy a-vṛttir iti. na devadatta eva ity abhiprāyād a-doṣa punaḥ sādhana-upakrame ’navasthā-prasaṅga api na tatra kiñcic chalam. na a-viṣayatvād na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti -virodho ’-viśeṣaṇe vā na anumeya-dharmatā -apekṣasya anyatra an-anuvṛtter asādhāraṇatā -apekṣasya anyatra an-anuvṛtter asādhāraṇatā -apekṣasya anyatra an-anuvṛtter asādhāraṇatā na nivṛttir ity a-sapakṣa eva na asti -a-parijñānāt. prakṛtyā eva vaidikā niyatā tad-a-tulya-kriyā-kālo na arthaḥ sahakārī na sidhyati. ghaṭa-ādayo vyatireka-viṣayā -kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya na, parārthatvāt. na yukto vīta-rāgatvād na, parārthatvāt. na yuktaḥ, vīta-rāgatvād -pariṇāma-apekṣatvāt syād vyabhicāro ’pi -hāni-prasaṅgāt. krama-viśeṣeṇa vācakā varṇā -upayogatvād uttareṣām a-prāmāṇya-prasaṅga na asti iti bhavati tad-arthaṃ vacanam pratyayasya. tat-karma jātir a-bhedād dhetur siddhiḥ. viveka-a-darśanād ekatvam na bhavanti. aṃśena janya-janakatva-prasaṅga na bhavanti. aṃśena janya-janakatva-prasaṅga na bhavanti. aṃśena janya-janakatva-prasaṅga saṃskāram. tena smṛtiḥ, na artha-darśanād antyasya avasthā-viśeṣasya avyabhicāra -ātmakaṃ prakṛtyā kiṃ kulālam apekṣanta a-pratibhāse ’pi indriya-ādiṣv iva a-doṣa te ’pi buddhy-ādayo nairātmye na syur -avabhāsinyaḥ kalpanā na indriya-buddhaya -viṣaya-vat paraspara-yogyatā niyāmikā tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka dhetuḥ syāt. anya-hetukatvān na a-hetukatvam upalabheta. a-prāpta-grahaṇa-pakṣe ’-doṣa samarthāḥ kiṃ na aparāparaṃ janayanti dhetu-doṣo dṛṣṭānta-virodhaś ca pratijñayā -gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvād taj-jātīyasya vyabhicāra-darśanād an-āśvāsa ca an-āśrayaḥ. jāter vācyatvād a-doṣa na syāt. abhūta-ākāra-samāropād bhrāntir nāma. mā bhūd a-śliṣṭena, śliṣṭena tu syād -asiddheḥ. a-viśeṣaḥ pratyabhijñānāt siddha -ātmānaḥ sukha-ādayaḥ. saṃskārān niyama hetu-sāmyāt sukha-ādi-bheda-abhāva-prasaṅga arhati. anya-apohe ’py eṣa tulyaḥ prasaṅga rāge. tad-dhetūnām api tatra niyamād a-doṣa

iti cet. tādṛśe ’pauruṣeyatve kaḥ siddhe ’pi guṇo iti cet, tulyaṃ tad vyāvṛttimataḥ, a-vastu-grāhī iti cet tulyam atra ca || pratikṣaṇa-vināśe hi iti cet, tulyā vṛtti-tat-sandehābhyām abhāvaiti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa iti cet. tena avaśyaṃ hi tatra bhedo iti cet. tena eva saṃśayo ’stu. na ca saṃśayitāt iti cet. darśanaṃ khalv a-pratīyamānam an-aṅgam iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam iti cet, na, a-kṣaṇikatve ’-vastutva-prasaṅgāt. iti cet, na, a-tat-pratibhāsinas tad-adhyavasāyāt, iti cet, na, a-tad-bhāvinaḥ sakṛd api tato iti cet, na, a-pratibaddha-abhāvena an-upayogino iti cet, na a-pratīyamāna-sambandhebhya ānupūrvīiti cet. na, atra apy atīndriye virodha-asiddheḥ, iti cet, na, an-ābhoga-a-sambhavāt, eka-dharmasya iti cet, na, anumānasya sāmānya-viṣayatvena eva iti cet, na, anya-niṣedha-arthatvāt. tatra vṛttau iti cet, na, anyatara-grahaṇena a-prasaṅgāt. iti cet. na, abhāva sādhanasya a-darśanasya aiti cet, na ayaṃ gurur na śiṣya iti na yatnataḥ iti cet, na ayaṃ ghaṭa iti jñāne varṇaiti cet, na, ayoga-vyavacchedena viśeṣaṇāt. iti cet. na, ayoga-vyavacchedena viśeṣaṇāt, yathā iti cet, na, ayoga-vyavacchedena viśeṣaṇāt, yathā iti cet, na, ayoga-vyavacchedena viśeṣaṇāt, yathā iti cet, na iti sā eva nivṛtter nivṛttir asataḥ iti cet. na upadeśam apekṣeran, na anyathā iti cet, na, ubhayos tulya-kālatvāt. asataḥ prāg iti cet, na evaṃ-vidhād vyatirekāt kāraṇaiti cet, na evaṃ-vidhād vyatirekāt kāraṇa-śaktiiti cet. na, karuṇayā api vṛtteḥ. sā eva rāga iti iti cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti iti cet, na, kārya-kāle ’bhāva-pratipatteḥ, anyaiti cet. na, kramasya an-artha-antaratvena aiti cet, na, kṣaṇa-viśeṣa-sādhya-artha-vāñchāyāṃ iti cet. na ca na asti iti vacanāt tan na asty iti cet. na jātiḥ karma-saṃśrayāt ||157|| na hy iti cet. na, jñāna-paurvāparyeṇa sad-asattvaiti cet. na, taj-janya-viśeṣa-grahaṇe iti cet, na, taj-janya-viśeṣa-grahaṇe iti cet, na, taj-janya-viśeṣa-grahaṇe iti cet, na, tat-sambandhasya a-svābhāvikatvāt, iti cet, na, tataḥ kārya-utpatter a-kṣepāt. ā iti cet, na, tataḥ paraspara-sambandha-yogyatāiti cet. na, tato ’-pratipatti-prasaṅgāt, aiti cet, na, tatra anyeṣām eva sāmarthya-darśanāt. iti cet, na, tatra apy a-riṣṭa-ādāv aiti cet, na, tatra apy eka-pratiniyamasya tajiti cet, na, tatra api tulyatvāt – tad-abhāve iti cet. na, tatra api tulyatvāt. tad-abhāve ’py iti cet. na. tatra api yogya-deśa-sthitiiti cet, na, tatra eva ekatra sāmarthyāt, tasya iti cet, na, tad api saṃśaya-hetutva-an-ativṛtteḥ. iti cet, na, tad-abhāve bhavatas tadutpattiiti cet, na, tad-rūpa-an-upalakṣaṇāt. svabhāvaiti cet. na, tad-vacane prayojana-abhāvād iti iti cet. na tarhi sā tat-sāmānya-grāhiṇī. yam eva iti cet. na, tasya eva tābhyāṃ śleṣa-asiddheḥ, sa iti cet. na, tasya vyabhicārād a-nidarśanatvāc ca. iti cet, na, tasya sāmarthya-a-darśanāt. taniti cet, na, tasyāḥ sāmagryā eva antara-viśeṣaiti cet. na tulyaḥ. yato nivṛtter niḥiti cet, na, teṣāṃ sākalya-a-pratibandha-niyama-a-

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teṣām a-viśeṣe ’pi pada-vākya-antare ’bhāvād sādhana-apekṣaṇāt. tulyam indriya-ādiṣv api tādātmye ’-saṃvedanāḥ sukha-ādaya chala-vyavahāre ’pi vijigīṣūṇāṃ vāda pratyāsattyā sādhya-dharmi-siddhir pratyāsattyā sādhya-dharmi-siddhir -vacanāt pratyāsatteḥ sādhya-dharmi-siddhir vastv-a-bhedāt kriyā-karaṇayor aikya-virodha tad-ātmatve sādhya-sādhana-bheda-abhāva tad-ātmatve sādhya-sādhana-bheda-abhāva -a-dharma-ātmanor vā prakṛtyā siddhy-asiddhī api samānam. na, atra dharmiṇaḥ prakṛtatvād ativartate. ubhayathā api doṣo ’stv upahartavyam eva chala-ādi vijigīṣubhir iti sambandho vācyaḥ. yogyatā-upakāra kṛtakāś ca. tān yatnavanta upalabhanta vā. sā iyaṃ sattā a-pratibandhinī apy upādhi-tadvatoḥ saha-avasthānād a-doṣa sādhanatvena iṣṭasya pratikṣepād a-doṣa vyabhicārāt. prayojana-abhāvād a-vyāhāra vyabhicārāt. prayojana-abhāvād a-vyāhāra api niṣ-phala ārambho ’-viparyāsād kāruṇikasya api niṣ-phala ārambho viparyāsād vinā api puruṣeṇa tad-upakārāt phalam katham anyonyasya sāmyam. tat-sambandhād nigrahasthānam. na, evam api siddher a-pṛthag-vacanaṃ śabdasya viśeṣa-abhāvād -sandarśanena yuktā iti prasiddher anvaya syāt. sāmānyasya vṛttir na viśeṣasya a-dṛṣṭa-avayavasya asya a-pratipattir -antaram, pṛthak-svabhāvena anupalabdher syāt. yathāyoga-vacanād a-nivārita eva syāt. yathāyoga-vacanād a-nivārita eva -utpattau na kāraṇa-bhedāt kārya-bhedaḥ syād -abhisaṃskṛtam indriya-jñānaṃ pratyeti -anumāna-virodha-darśanād an-āśvāsa-prasaṅga -anumāna-virodha-darśanād an-āśvāsa-prasaṅga vyabhicārāc ca, bhrānter a-vastu-saṃvāda hi no vākyam. tad apauruṣeyaṃ sādhyam ’dhiṣṭhānāt sato ’py anupalabdhir janmināṃ vināśa-siddheḥ. janmi-svabhāvo nāśī janmināṃ vināśa-siddheḥ. janmi-svabhāvo nāśī samartha-svabhāveṣu ko ’parasya upayoga idaṃ bheda-a-bheda-lakṣaṇam, tena a-virodha pratyayeṣu parasparaṃ kaḥ sahakāra-artha arthe ’-bhinnā śaktir asti sā nimittam -viṣayi-bhāvaḥ śabda-artha-vat sambandha pratyakṣa-anumāna-āgamānām ekasya vṛttir eva, sarvasya sato doṣasya an-udbhāvanād vipratipatti-viṣayaś ca kiṃ na darśita -upacārāt. prayojana-abhāvād an-upacāra || pakṣo dharmī. prayojana-abhāvād an-upacāra -upacārāt. prayojana-abhāvād an-upacāra punar ucyata iti punar-vacane nigraha eva ukta-dharma-an-anvaya eṣa doṣo na anyatra ghaṭa-bhedena kalpane ’nityatāyām api tulyam hi hantari hate ’pi tadvataḥ pratyujjīvati tena tatra eva bādhane bhavati, na anyatra chaśa-viṣāṇam, ko hi viśeṣo ’bhāva-a-viśeṣa āśraya ity uktam. na abhāvasya kaścid dharma tatra prativahane ’bhyupeta-bādhā rūpasya anukārād avasthā-bhede ’py a-bheda svasaṃviditena anena aparatra pariccheda pratipādaka-vyutpatty-artham anvākhyānam avasthā-nivṛtti-pravṛtti-bhedebhyo vyavasthā

iti cet. na, teṣām a-viśeṣa-asiddheḥ. a-viśeṣaḥ iti cet. na, teṣām anyathā-anumānāt. jñānaṃ hi iti cet, na, tvat-pakṣe ’py asti sukha-ādiiti cet, na, dur-jana-vipratipatty-adhikāre satāṃ iti cet. na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. iti cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. iti cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. iti cet, na, dharma-bheda-abhyupagamāt. a-bhinne iti cet, na, dharma-bheda-parikalpanāt. tathā ca iti cet. na, dharma-bheda-parikalpanād iti iti cet. na, dharma-viruddhānām api kraurya-steyaiti cet, na, dharmi-prakrame ’pi vastuiti cet, na, na hetu-doṣasya prāk prasaṅgena iti cet, na, nakha-capeṭa-śastra-prahāra-ādīpanaiti cet. na, nityāyā nir-atiśayatvāt. tatra apy iti cet. na, niyama-abhāvāt. anyatra iti cet, na niyamavatī syāt. tasmān na iyam iti cet. na, niṣpannasya pāratantrya-abhāvād aniti cet, na, nyāya-prāptasya sādhyasya vacanena iti cet, na, parārthatvāt. na yuktaḥ, vītaiti cet. na, parārthatvāt. na yukto vīta-rāgatvād iti cet. na, parārthasya eva phalatvena iṣṭatvāt, iti cet, na, parārthasya eva phalatvena iṣṭatvāt, iti cet. na, puruṣa-ākāra-svabhāva-caryā-adhimukti iti cet. na, pratibaddhasya sambandha-ayogāt, iti cet, na prayoga-apeta-śabda-tulyatvāt. yathā iti cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ iti cet. na, prāpteḥ pramāṇa-vṛtti-lakṣaṇatvāt. iti cet. na, bheda-abhāvāt. tad dhy eka-rūpaṃ iti cet, na, bheda-abhāvena sarvathā a-pratipatti iti cet, na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya iti cet, na, ya eva tu ubhaya-niścita-vācī ity-ādi iti cet. na, ya eva tu ubhaya-niścita-vācī ityiti cet, na, yathāsvaṃ svabhāva-bhedena taditi cet, na, yathokta-a-grāhiṇas tathā-pratipattyiti cet. na, yathokte ’-sambhavāt, sambhavinaś ca iti cet, na, yathokte ’bhāvāt. viruddhāvyabhicāry iti cet, na, yathoktena eva vyabhicārāt, vitathaiti cet. na. varṇānām ānupūrvyā a-bhedāt. na iyam iti cet, na, viṣaya-indriyayor ekasya dvayor vā iti cet, na vai janma nāśi-svabhāvasya hetuḥ, na iti cet. na vai janma nāśi-svabhāvasya hetur na iti cet, na vai bhāvānāṃ kācit prekṣā-pūrvaiti cet, na vai mṛd-ātmani ghaṭasya prādur-bhāvaḥ, iti cet, na vai sarvatra atiśaya-utpādanaṃ sahaiti cet. na, śakter vastu-rūpa-a-vyatirekāt, iti cet, na, śabda-arthayos tat-pratipādanaiti cet, na, śāstrasya kvacid an-adhikārāt. iti cet, na santa iti kṛtvā sarve doṣā avaśyaṃ iti cet, na, samāsa-nirdeśāt, evam api prayogaiti cet. na, sarva-dharmi-dharma-pratiṣedhaiti cet, na, sarva-dharmi-dharma-pratiṣedhaiti cet, na, sarva-dharmi-dharma-pratiṣedhaiti cet, na, sākṣiṇāṃ yatnena pratipādyatvāt, tad iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭaiti cet, na, siddhayā anityatayā tadvataḥ iti cet. na, hantus tad-ghāta-hetutvāt. na brūmo iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ svaiti cet, na, hetoḥ svabhāva-bhedāt. a-tad-ātmatve iti cet, nanv ayam eva asya dharma-viraho dharmaḥ. iti cet. nanv idam eva abhyupagama-aṅgam iti iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca iti cet, nanv evam ātmani dṛṣṭasya aparatraiti cet, nanu goṇī-śabdād api loke pratītir dṛṣṭā. iti cet, nanu ta eva sarva-viṣayasya asad-

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bhāva-niyamaḥ. darśanād bhāva-siddhir yena upādhir iṣyate. tataḥ śabda-śrutir na apy arthasya. sambandho niṣidhyata -abhāvaḥ. tādṛśe kevale pradeśe ’bhāva eva ādiṣv api prasaṅgaḥ. a-sāmānya-ātmakatvān na pratīter eva tan-nāntarīyakatā pratyāsattir yatra avasāya-pratyayaḥ, te tasya anubhava -an-utpatteḥ. tac ca asiddham. vyakto viṣaya a-parikalpya vacanān nigraha-arha eva nir-ātmano bhāvasya parāmarśād a-doṣa eva dṛśyeta. tata eva agneḥ pūrva-vināśa a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na ’bhidhānād iha eva bhavati, na anyatra sad-vyavahāro viparyaye ca asad-vyavahāra a-viṣayatvam asatām upakāra-a-sāmarthyād antareṇa āñjasena eva kiṃ na vyabhicārita abhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād sarvathā na asti, kathañcit sata eva bhāvād viruddhaḥ. tad api na sādhyam an-uktatvād sati viśeṣa-abhāvāt. na bādhāyāṃ samartha na eva kaścid arthaḥ, tan nirarthakam iṣṭam eka-ātmatva-vat. kāryatvād eva a-bheda laghu-vṛtteḥ sakṛc-chrutir bhrāntir kiñcic chaśasya bhinna-svabhāvaṃ viṣāṇam -saṃvāda-itarau, a-yogyāt. katham utpattir paryāyo ’vasthā śaktir iti tena a-virodha pratyakṣasya eva nivṛtter abhāva-niścaya ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā an-iṣṭer ekam eva avasthā-antara-āveśād bheda-dṛṣṭir tad-avastho virodhaḥ. na kevalaḥ karoty eva asiddha eva. na vyaktir buddhir artha-ātmā iti tat kutaḥ | buddhīnāṃ śakti-niyamād arthānām anyathātvam asti. tayor jāti-bheda nāma kiñcit. upalabhyate saṃvedanam anyena hetu-vacana-pravṛttes tad api śaktam eva -grahaṇe tad-āropo na anyathā atiprasaṅgād iti kim upādhayaḥ. lakṣita-lakṣaṇād a-doṣa sa ca na syāt. na anya-svabhāvaś ca. janmā kiṃ bāhulyaṃ yena evaṃ bhavati. śakti-bheda tat-sambandha-yogyatā-pratīter iṣṭam eva ca tad viśeṣa-bhāvi kāryam api kevalāt syād anupalabdho ’py asad-vyavahāra-viṣaya tat kuto matam | dṛśyasya darśana-abhāvād vyakti-sambandhinyā jāteś codanād a-doṣa anupalabdhiḥ. sā yatra so ’sad-viṣaya iṣṭa apy etasmin kasyacid ātmano ’nvayād aikyam prāg adṛśye darśana-śakty-ādhānād upakāraka idānīm a-sambhavino ’rthasya pratipattir sthāpakatvād ādhāraḥ, na janakatvād apekṣya pācakatvaṃ dravyeṇa vyajyata hetv-antaram apekṣeta. bīja-ādi-vad anekānta -bhedāc ca anyatvam. jñāna-kṛtaḥ pratibandha ity ucyate. ata eva a-bādhā-grahaṇam -antara-vat. anya-a-sambhavi kāryaṃ gamakam parājaya-adhikaraṇaṃ vācyam. tathā astv uttareṇa avasānān na idaṃ nigrahasthānam virodhasya vivakṣāto ’nyatara-nirdeśa -ādi-dharmi-viśeṣaṇasya abhāvasya sādhanād upādānam a-sambaddham. vater upādānād a-doṣa sahakāritvam. samarthaḥ kuta utpanna janano na śaśa-viṣāṇa-jananaḥ. sa tasya kuta a-pradarśite prameye kathaṃ tat-pratītir kiṃ tarhi sā eva āgama-pravṛttir na jñāyata sva-jñāna-kālikaḥ | sahakāri bhaved artha

iti cet, nanu tad eva idaṃ paryanuyuktam – kim iti cet. nanu tad eva idaṃ paryanuyujyate kathaṃ iti cet. nanu tan-niṣedhe ’pi tulyo doṣo niṣedhād iti cet, nanu tasya eva kaivalyam iti ghaṭaiti cet. nanu sa eva ayaṃ vicāryate. ko ’yaṃ iti cet. nanu sā eva asati pratibandhe na yuktā iti cet, nanu sā eva tayoḥ pratyāsattir atra iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ iti cet, nyāya-vādino jāḍyād uktam a-jānan kiṃ na iti cet. paryudāsena vastu-saṃsparśāt tad eva iti cet. pūrveṇa asya kaḥ sambandha iti sa eva iti cet, pratyakṣo viṣaya-upabhogaḥ, tad-aiti cet, priyam anuṣṭhitam. yadi idam eva iti cet, bādhanīya-arthasya śāstrasya upagamād iti cet, bhavati buddher yathokta-pratibhāsāyāḥ iti cet. bhavantu nāma tad-viṣayāṇi nir-viṣayāṇi. iti cet, yat kiñcid etat, santi hy evaṃ-prakārā iti cet, yathā te na santi, sa prakāro ’bhāvaḥ. iti cet, yathā na asti, sa prakāras tatra asan iti cet, yad-vivādena sādhanam upanyastaṃ tac cen iti cet, yady evaṃ na a-nirṇīta-bādhā-a-sambhavaḥ iti cet, yasya kasyacid a-vādino ’pi hi iti cet, yukto yadi pratibandhaḥ sidhyet. sa ca iti cet. vaṃśa-ādi-svara-dhārāyāṃ gamaka-avayavaiti cet, vayam apy etad eva brūmaḥ. yo vā iti cet, vikalpānām artha-pratibandha-niyamaiti cet, vismaraṇa-śīlo devānāṃ-priyaḥ prakaraṇaṃ iti cet, vyāhatam etat – tac ca na asti tena ca iti cet. śabdaḥ kim iṣṭas tat-samāna-dharmā. na ca iti cet, sa eva avasthā-bhedo vastu-bhedaiti cet, sa katham idānīm a-kṣepa-kriyā-svabhāvaḥ. iti cet, sa kim a-buddhi-janmā buddhiṃ gamayet, iti cet sa kuto mataḥ || yugapad buddhy-a-dṛṣṭeś iti cet. sa khalv ākṛti-guṇa-śakti-bhede dṛṣṭo iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na iti cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes iti cet. saty eka-kārya-kāri-grahaṇa iti kiṃ na iti cet samānaḥ prasaṅgaḥ. sa tāvat tair iti cet. sarva-kāraṇānāṃ parasparam a-vācyatā iti cet. sarvatra utsannam idānīm eka-vacanam eka iti cet. sarvadā tarhi go-śabdād a-pravṛttiḥ, iti cet, sarvam uktam – pratikṣaṇam aparāparaiḥ iti cet, sarvasya sarva-rūpāṇāṃ sarvadā aiti cet sā a-pramāṇatā || tasmāt sva-śabdena uktā iti cet. sā api tarhi tad-viśeṣaṇatvena avasthitā iti cet, su-kumāra-prajño devānāṃ-priyo na sahate iti cet, sukha-ādiṣv apy ayaṃ prasaṅgaś iti cet. so ’tīndriyam arthaṃ darśayan kathaṃ na iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā iti cet, sthiter artha-antara-an-artha-antaratve iti cet. sthira-svabhāvasya an-atiśayād a-viśeṣaiti cet, syād etat – bīja-ādayo ’ṅkura-ādiiti cet. syād etat – yat-pratipatti-nāntarīyakaṃ iti cet, syād etat – yata eva hetur anyathā api iti cet. syād etat – yadi teṣu varṇeṣu satsv api iti cet, syād etat, uktam etad artha-antaraṃ iti cet, syād etat, uttareṇa guṇa-doṣavatā mūḍhaiti cet, syād etat pratijñā-hetvor virodha iti iti cet. syād etat pradeśa-āder dharmiṇo viśeṣaṇa iti cet, syād etat, varṇa-krama-nirdeśavad iti iti cet, sva-kāraṇebhyaḥ. tāny enam aparaiti cet, sva-hetu-samuttha ity anādi-hetu-prakṛti iti cet, svayaṃ pratipattau kaḥ prameyasya iti cet. svayaṃ samarthasya prasādhane ’sya taditi ced akṣa-cetasaḥ || asataḥ prāg a-sāmarthyāt

iti PV_03112 PV_03318 PV_02120 PV_03200 PV_03453 PV_03247 V1_01911 SV_14321 PV_03456 PV_03004 PV_03134 PV_02105 PV_02172 PV_03436 PV_02034 SV_08105 PV_02055 SV_05417 PV_03263 PV_03428 PV_03069 VN_04714 SV_07222 SV_07414 SV_04816 VN_00704 SV_01821 PV_03505 V1_01206 HB_00308 V1_01205 HB_03903 V3_00107 HB_03914 HB_00717 HB_01308 PV_04120 V3_03805 PV_03137 SV_15920 SV_14512 V3_08507 SV_06903 V2_06107 HB_03502 PV_03466 PV_03500 PV_03312 PV_03234 SV_13114 V3_05213 SV_01826 V3_03303 VN_06807 VN_04206 V3_12502 SV_16411 SV_04303 SV_10603 V3_06804 SV_16316 HB_01208 V3_12809 NB_03117 VN_03802

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sa eva anityatā na kim | ṣaṣṭhy-ādy-ayogād || kriyā-karaṇayor aikya-virodha -udaka-tāpa-vat | svabhāva-atikramo mā bhūd rūpaṃ vā dṛśyate katham | citraṃ tad ekam -ātma-vidau gṛhṇāti tān punaḥ | na adhyakṣam -dhiyā saha || bhinna-kālaṃ kathaṃ grāhyam bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam caitra-a-punar-bhavaḥ | yathā atra apy evam teṣāṃ tad-udbhavam | na udeti duḥkham te sva-sāmānya-lakṣaṇe || a-śaktaṃ sarvam -vyavadhānena vicchinnaṃ darśanaṃ bhavet | tad-dhetor nitya-sannidheḥ || na aneka-hetur na an-uṣṇo ’gniḥ kadācana | tathā iha api ity artha-vat tad-viniścayaḥ | tasmād a-doṣa sā buddher deha-saṃśrayāt | asiddho ’bhyāsa -ādi-śabda-nimittaṃ na karma na sāmānyam -vikāra-a-vinivṛtti-vat | tasya a-nivṛttir a-bhinna-pratibhāsā dhīr na bhinneṣv | na upādānaṃ viruddhasya tac ca ekam api | prāptaṃ kā saṃvid anyā asti tādrūpyād tat kvacid vyabhicārataḥ | na āśvāsa saṃskṛtānāṃ śabdānāṃ pratītir bhaviṣyati tu jñāna-janana-śaktir an-ākṣiptā janyasya hy eṣāṃ janaka ātmā sa tadā eva tato bhavati codanīyaḥ. sa ca a-bhinnas tad-anyeṣv ekasmin samudāye vācye eka-vacanaṃ ghaṭa -anubandhī pramāṇa-dṛṣṭas tad-bhāva-niyamād tad-dharma-āropaṇād vinā | sa eva ayam -pratyavabhāsanāt | (11ab) na hy ayaṃ ghaṭa -jñāna-grāhyam, yathā nīlaṃ dṛṣṭvā nīlam spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa -darśanāt. tena bhāva-abhāvābhyāṃ gamaka na sādhanaṃ na apy an-arthataḥ ||1|| siddhir anayor niścayaḥ, tad-adhīnā sattā-prasiddhir etāvatā eva prayogeṇa vākya-pratīter bhāvād -bhede ’py a-bhedas tat-kārya-viśeṣasya śaśino ’n-icchan kāṃ pratītiṃ sa vāñchati | an-icchan kām anyāṃ pratītim icched -kṣaṇika-jñāna-miśraṇāt | vicchinna-ābhā iti. atra apy uktaṃ śrotary api prasaṅga ity ucyate. naśyan bhāvo ’-para-apekṣa -āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād apy a-cākṣuṣaḥ śabdo ’nityo ’n-ātma dhūma-kāraṇāni santi dhūma-abhāvād a-bādhita-tad-dharmā dharmī ity ucyata || yadi jñāne ’-paricchinne jñāto ’sāv || bādhake ’sati san-nyāye vicchinna | tad-bhede ’pi hy a-tad-rūpasya asya idam | śrotṛ-ādi-cittāni idānīṃ bhinna-arthāni asti. tat kadācit kasyacid bhavati anyad vā. tat kadācit kasyacid bhavati yena tad-abhāve na bhavati. anyathā ayogād śāstraṃ pratiṣṭhāpayati, tatas tad bādhakam lakṣita-prabhedās tathā eva, āhosvid anyathā nirarthakaṃ bravīti, tasya tena eva nigraha na ity anvaya-pratiṣedhaḥ, sa eva vyatireka phala-dā mantrāḥ. tad asti kaścid atiśayavān eva darśana-āhita-vāsanā-kṛto viplava -asad-ubhaya-pratyaya-āhita-vāsanā-prabhava -asad-ubhaya-pratyaya-āhita-vāsanā-prabhava tena kṛtaḥ sa tathā tad-ārādhanena phalati dravya-pāratantryān na pṛthak siddhir -sambandhibhir yugapat-sambandhāt, ākāśa-vad sva-sambandhibhir yugapat sāmānyam -a-saṃsparśe nyāyyaṃ nigrahasthānam asti

iti ced antayoḥ sa kathaṃ bhavet || sattāiti ced asat | dharma-bheda-abhyupagamād vastv-aiti ced āhitaḥ sa cet || punar yatnam apekṣeta iti ced idaṃ citrataraṃ tataḥ || na ekaṃ iti ced eṣa kuto bhedaḥ samarthayoḥ || a-dṛṣṭaiti ced grāhyatāṃ viduḥ | hetutvam eva yukti-jñā iti ced grāhyatāṃ viduḥ | hetutvam eva yukti-jñā iti ced dhantur na a-maraṇatvataḥ ||272|| vināśaiti ced na vai duḥkha-samudbhavaḥ || duḥkhasya iti ced bīja-āder aṅkura-ādiṣu | dṛṣṭā śaktir iti ced bhinna-jātīya-vikalpe ’nyasya vā katham || iti cen na a-viśeṣāt kramād api | na eka-prāṇe iti cen na agner auṣṇyād bheda-niṣedhataḥ || iti cen na arthe ’py asty eṣa sarvadā || kasmād iti cen na āśraya-pratiṣedhataḥ || prāṇa-apānaiti cen na ca śaktir an-anvayāt ||159|| na hi iti cen na cikitsā-prayogataḥ || a-punar-bhāvataḥ iti cen matam | (107ab) na brūmo ’nekam eka-kārya iti cen matam || tad ajñānasya vijñānaṃ kena iti cen matam || prāptaṃ saṃvedanaṃ sarvaiti cel liṅgaṃ dur-dṛṣṭer etad īdṛśam || yataḥ iti. jaḍa-pravṛttir eva eṣā, yā śabdānāṃ lakṣaṇe iti janana-mātreṇa kārakatvam. yo hi yato vijñāna iti janyatā eva eṣāṃ parasparato ’pekṣā. sāmānyaṃ iti jāti-dharmo ’py asti. tan niyata-abhyupagamaṃ iti. jāti-śabdeṣv arthānāṃ pratyekaṃ sahitānāṃ ca iti. jñāta-tad-bhāvasya arthāpattyā anityatvaiti jñānaṃ na asti tac ca akṣa-je kutaḥ || na ca iti jñānaṃ sparśana-indriya-jaṃ yuktam, tathāiti jñāne. tad eva hi nīla-svalakṣaṇaṃ tathāvidha iti jñāne varṇa-pratyavabhāsanāt | (11ab) na hy iti jñāpana-arthaṃ niścita-grahaṇam. tena na para iti jñāpana-artham. yathā āhur eke – parasya iti jñāpanāya niścita-vacanaṃ kṛtam asmābhiḥ. iti ḍiṇḍika-rāgaṃ parityajya akṣiṇī nimīlya iti ta eva ete kāraṇa-śakti-bhedā yathāsvaṃ iti taṃ praty a-dṛṣṭāntaṃ tad-asādhāraṇaṃ matam || iti taṃ praty a-dṛṣṭāntam anumānam. tena iti tac citraṃ tasmāt santu sakṛd dhiyaḥ || iti. taj-jñāne ca prayoge śabdaḥ puruṣe iti taj-jñāpanāya sā | avasthā a-hetur uktā asyā iti tat katham. tatra api, samudāya-vyavasthāyāḥ iti. tat-kāraṇa-pratiṣedhena apy a-svāmikaḥ śūnya iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tatiti. tat kim idānīṃ hetoḥ sāmarthyam a-bādhayā iti tat kutaḥ | jñātatvena a-paricchinnam api tad iti tat kutaḥ | buddhīnāṃ śakti-niyamād iti cet iti tat kutaḥ || etena śeṣaṃ vyākhyātaṃ viśeṣaṇaiti tat kutaḥ || jāto nāma āśrayo ’nyonyaś iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. iti tat-tat-svabhāvatā-pratipattyā anvaya-smṛtir iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ iti. tat tu cintyamānam iha atiprasajyata iti na iti. tat tulyaṃ sarvasya a-sādhana-aṅga-vādina iti. iti. tat punar idam āyātam – asato vyatirekaiti tat-pratikṣepa-sādhanāny api prativyūḍhāni. iti tat-pratibaddha-janmanāṃ vikalpānām a-tatiti tat-pratibhāsy-ākāra-adhyavasāya-vaśena ca iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena ca iti. tat-prayoga-upakāra-vipāka-dharmaṇaḥ iti. tat-saṃsthāna-ādhāra-ātmakaṃ tad dravyaṃ iti. tat-sambandhi-svabhāva-mātra-anubandhinī tad iti. tat-sambandhi-svabhāva-mātra-anubandhinī tad iti tat-sambandhīni sarvāṇy eva hetvābhāsa-

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tiras-kurute | guṇa-darśī paritṛṣyan mama samudāya-abhidhānayoḥ || rūpa-ādayo ghaṭasya tadā eva tatra tena eva ātmanā a-sthānam na asti yas tad-utpādanaḥ śāli-bījasya na asti yas tad-utpādanaḥ śāli-bījasya -bhedais tat-svabhāva-pratipattaye kriyata bhavati. sa kevalo ’pi samartha-svabhāva loka-vādaś ca pratītiḥ. ata eva nānā-arthā kiṃ tarhi yo ’yam upalambho na asti ghaṭa viruddhena arthena apodyate, na sa pakṣa api darśitaṃ bhavati. kāryaṃ param apekṣata tatra hetu-santānasya pratyaya-antara-apekṣā pravṛttam. te tu tatra tathā prayuñjata asty eva āśraya-indriya-saṃyoga upakāraka iti dravyam eva tat-kāryaṃ tac ca na anveti bruvāṇo loka-saṅketa-prasiddhim anupālayati sva-sambhavena tad-a-sambhavaṃ sādhayati tad-a-pratipattāv apy anyo na pratipadyeta utpanno ’bhivyakto vā śabdaḥ tad-avyabhicārī -jñānaṃ na sampradāyān na yukter na lokād vivakṣita-eka-saṅkhyatvaṃ jñātatvaṃ ca upadiṣṭavān, yathā – ṛṣabha-vardhamāna-ādir liṅgāni. anupalabdhiḥ svabhāvaḥ kāryaṃ ca tad-arthikā || śabdo ’rtha-aṃśaṃ kam āha āha – prasiddhas tu dvayor api sādhanam -sampratipannena vastunā anaikāntika-codanā arthāpattyā vā anyatareṇa ubhaya-pradarśanād -ādayo ’pi vaktavyā bhaṇḍa-ālekhya-nyāyena a-pramāṇatvaṃ śāstre ’pi tulyam abhāveṣu śabdāḥ. teṣu kathaṃ svabhāva-bheda uktam – na varṇebhyo ’nyā kācid ānupūrvī sva-vacana-virodhe pratijñā-virodha yathā-uditam | ātmā paraś cet so ’siddha -niṣpattyā jñāna-hetutāṃ pratipadyanta eka-prakṛtikam idaṃ vyaktam anvaya-darśanād -yogyam adhyavasāya śabda-artham upanayati idaṃ na santi pradhāna-ādayo ’nupalabdher idaṃ na santi pradhāna-ādayo ’nupalabdher anupalabdhiḥ, svabhāva-anupalabdhiś ca yadi hi vinā jvālayā syād anyatra api syād saṃskṛtasya saṃskṛtena eva upalambhād -apāyena āśrita-sambandha-vināśād anityaḥ sa – katame dharmāḥ saṃskṛtāḥ. pañca-skandhā samyag-jñānam. pratyakṣam anumānaṃ ca evaṃ tarhi tadvān alam (94ʼbʼ) arthakriyāsv yathā na bhāvānāṃ svabhāva-saṃsargo ’sti sa eva ayaṃ vicāryate. ko ’yaṃ sāmānya-ātmā -ādi-vac ca, kārya-kāraṇa-svabhāva-bhedād uktam etad artha-antaraṃ nigrahasthānam kṣaṇikam, yathā ghaṭa-ādayaḥ. saṃś ca śabda ’yaṃ rāga-ādimattvād rathyā-puruṣa-vad tathā ca sambandho niṣiddho bhavati api bhāvāt. tasmāt kaścid a-kārako ’pi dṛśyata iti. bhavatu tasya idaṃ nāma abhāva -viṣayaḥ, sāmarthya-lakṣaṇatvāt sattvasya iti para-upalakṣaṇatvād eva jñānaṃ siddham antara-karaṇe tad-avasthasya bhāvasya kiñcid gaur ayam sāsnā-ādi-samudāya-ātmakatvād – gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād viśeṣayoḥ svabhāva-bhedāt. svabhāvo hi bhāva prayatnānantarīyakaḥ śabdaḥ kṛtako vā ānaya ity eva vaktavyaṃ syāt, na ghaṭena bheda-a-viśeṣe ’pi na sarvaḥ sarvasya janaka -vat. anityaḥ śabdaḥ kṛtakatvād ghaṭa-vad -vat. anityaḥ śabdaḥ kṛtakatvād ghaṭa-vad

iti tat sādhanāny upādatte || tena ātmaiti tat-sāmānya-upasarjanāḥ | tac-chakti-bhedāḥ iti tat-sthita-a-sthita-ātmanor ekasya virodhād iti tat-svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām iti tat-svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām iti. tat-svabhāva-grahaṇād yā dhīs tad-arthā iva iti tata utpattir iti, ete ca ekatra kathaṃ iti tata eka-artha-niyamo na yuktaḥ. anyathā aiti, tata eva abhāva-upalambhāt, tac ca svatantraṃ iti. tata eva bādhā-hetor asādhāraṇatvam, kvacid iti tataḥ kevalād an-utpattir uktā bhavati. sa iti tataḥ svabhāva-antara-pratilambha ucyate. iti tatas tathā pratipattir bhavati. evam anyatra iti tatas tad-darśī yathā-sthitāṃ paśyet. na hi iti. tato ’nvayī śabdo na syāt. sāmānyaṃ iti tato ’pi tad-artha-siddhiḥ syāt, na iti tato vyatirekī varṇyeta. anyathā ātmaiti. tattva-rakṣaṇa-arthaṃ sadbhir upahartavyam iti tattvam asya sambandhaḥ. sā ca utpattir iti tatra a-pratipattir nyāyyā. tatra api iti. tatra a-bādhita-viṣayatvaṃ tāvan na pṛthag iti. tatra a-sarvajñatā-an-āptatayoḥ sādhyaiti. tatra anupalabdhiḥ yathā – na pradeśaiti tatra anya-apoha ucyate | ākāraḥ sa ca na iti. tatra anvaya-niścayena viruddha-tatiti, tatra apy avaśyaṃ saṃśaya-hetutva-mukhena iti. tatra api dṛṣṭāntena tad-bhāva-hetu-bhāvaiti tatra api pakṣī-kṛta-dharma-viparyayavati iti tatra api pratibandho ’stu. pratibandho hy iti. tatra api. rūpa-abhāvād abhāvasya śabdā rūpa iti, tatra ānupūrvyām asatyāṃ syāt saro rasa iti iti tatra idam eva nigraha-adhikaraṇam a-sādhanaiti tatra iṣṭa-ghāta-kṛt || sādhanaṃ yad-vivādena iti tatra eka-arthakriyā eva sahakāritvam. yatra iti. tatra ekā prakṛtiḥ sukha-duḥkha-mohaḥ. tad-a iti. tatra eva ca te śabdās tais tair bhrāntiiti. tatra katham asad-vyavahāra-vidhiḥ, saditi. tatra katham asad-vyavahāra-vidhiḥ saditi. tatra kāraṇa-vyāpakayor api svabhāva-asaditi. tatra jvālā-itara-janmanor a-bādhyaiti. tatra na saṃskṛtasya upalambho ’n-ādheyaiti, tatra nityatvād āśraya-apāye ’py a-nāśo yadi iti. tatra pañca-indriyāṇi svabhāva-cyutimanti, iti. tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam. iti tatra śabdo niyojyate. sa ca | (94ʼb) sākṣān iti. tatra saṃsṛṣṭa-ākārā buddhir bhrāntir eva. iti. tatra sati sambandhe pratyaya-vṛttis tataḥ iti. tatra sahakāribhyaḥ santāna-upakāra-apekṣiiti. tatra sādhane yataḥ kutaścit prasaṅga-ādinā iti. tathā – kṣaṇikatva-abhāve sattva-abhāvaḥ, iti. tathā an-anvayo ’-pradarśita-anvayaś ca, iti. tathā api kathaṃ niṣiddho yāvad asya iti. tathā api kathañcid bhedāt sahakāriṇo ’iti. tathā api katham (270ʼb) | anyo ’nyasya iti. tathā api ko ’tiśayaḥ pūrvakād asya. na hi iti, tathā api tāv eva bhāva-abhāvau kecid iti tathā-upalabdhy-ādi-prasaṅgaḥ. na api iti. tathā ca dṛṣṭānta-asiddhi-codanā api iti. tathā ca dṛṣṭānta-asiddhi-codanā api iti. tathā ca syān niḥ-sāmānya-viśeṣatā | bhedaiti. tathā tat-kārya-pratiṣedhena apy a-cākṣuṣaḥ iti. tathā paṃśunā vā anyena vā yena kenacid iti tathā bheda-a-viśeṣe ’pi bhaviṣyati. atha vā iti. tathā viparīta-anvayaḥ – yad anityaṃ tat iti. tathā viparīta-anvayaḥ, yad anityaṃ tat

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-jñāna-hetavo ’pi sarvatra tathā bhavanti upadarśyate – sarvaṃ kṛtakam anityam ānupūrvīṃ pratipadyate, ānupūrvyā ca artham syāt. taj-janito hi svabhāva-viśeṣo dhūma syāt. taj-janito hi svabhāva-viśeṣo dhūma -āśvāsaḥ. vyatirekas tu siddha eva sādhanam -āśvāsaḥ. vyatirekas tu siddha eva sādhanam tu tat-kriyā-pratibhā-rahitasya tathā syād -sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad -mukhena eva doṣāt. so ’-niścaye ’pi tulya karoti. na apy anya-kriyāyāṃ tasya kiñcid sandigdha-sādhya-dharmā apy evam a-vipakṣa sva-siddhena gotva-ādinā anaikāntika-codanā -vyavacchedena, yathā pārtho dhanur-dhara ity eṣa eva pakṣa-dharmo ’nvaya-vyatirekavān -vyāpty-a-vyatirekāt tat-svabhāva-a-viśiṣṭam iti, tasya kaivalyam eva aparasya vaikalyam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata khyāpyante sa-nidarśanāḥ sa-pratighā vā -viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad tadvat-pakṣa-uditaḥ sarvaḥ prasaṅgaḥ samāna -pratijñā-sādhanāya uttarāṃ pratijñām āha eva uktā iti na pṛthaṅ nigrahasthāneṣu uktā ayam evaṃ vācyaḥ syāt – pātaṃ na karoti eva, tataḥ pratyakṣād eva sthairya-siddhir cet, tat tulyaṃ pakṣa-dharma-vacanasya api api na avaśyaṃ kāraṇāni tadvanti bhavanti ubhayam etad uttara-a-pratipatteḥ kāraṇam -sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti eva vācyaṃ syāt. parasya ayam abhiprāyo ’sad ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta vidyate, tata eva tad ekaṃ kāryam vā, utpatter anityatvād vā, rūpa-ādi-vad tataḥ sthiti-hetutvād ādhāro na jananād an-upalakṣaṇān na vivekena niścīyata sa kim upakāro ’rtha-antaram āhosvit tad eva -vyavacchedād anya-vyavacchedaḥ kṛto bhavati virodhaḥ, yathā – a-śrāvaṇaḥ śabda sarvāḥ śaktīr grāhayati, tāś ca sva-upādhīn ekena apy upalakṣaṇe sarva-ātmanā upalakṣita ’pi karoty eva kāryaṃ ca tasmān na utpadyata -lakṣaṇa-anupalabdhir abhāvaṃ sādhayati -pratyaya-kramād bhavantī krama-yoginī yathā ca – iha nikuñje mayūraḥ, kekāyitād yathā iha nikuñje mayūraḥ kekāyitād rūpa-samanvaya-abhāve saty eka-prakṛtikatvam evaṃ ca evaṃ ca kalpanā mama āsīd sa evaṃ bruvāṇaḥ śobheta a-darśanān na asti saṅghātatvāc chayana-āsana-ādy-aṅga-vad saṅghātatvāc chayana-āsana-ādy-aṅga-vad api brūyād iti na asya vacanaṃ pramāṇam jāyante. sati marīcikā-darśane jala-bhrāntir asti tad-ubhaya-vacanena eva sarvam uktam yatra anya-bhāva-upalabdhis tatra tad-abhāva ekaṃ sahakāry asti, tadā tat-sahitā gṛhyanta tataḥ karaṇaṃ mṛt-piṇḍa-ādikaṃ loka ekena kṛtatvād anyatarasya ānarthakyam cet. tathā api tad iha iti syāt. na samāna -bala-utpattau ca tasya eva tatra sāmarthyam tatra ca smṛti-samādhānaṃ tad-vacasi vā astu pratibhāso dhiyaṃ bhinnaḥ samānā syāt. phalasya api na avaśyaṃ hetau bhāva -upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva apy anyeṣu hetuṣv asya abhāve na bhavati yogya-svabhāvasya tad-vaikalya-virodhataḥ ||

iti. tathā śabdānām apy apauruṣeyatve ’py ubhayaṃ iti. tathā-siddhāv eva hi sa dharmas tasya iti, tathā hi pūrvaṃ karma-upādīyate tataḥ iti. tathā hetur api tathābhūta-kārya-jananaiti. tathā hetur api tathābhūta-kārya-jananaiti tathābhāva-niścayam apekṣate. anupalambhāt tu iti tathābhāve niścayam apekṣate. anupalambhāt tu iti. tathābhūtam evaṃ vācyaṃ syāt tad a-viśeṣeṇa iti. tathābhūtena puruṣeṇa sa-dvitīyatva-asiddheḥ iti tathāvidha-udbhāvanam apy atra dūṣaṇam eva. iti. tad-a-tad-rūpa-a-karaṇāc ca akiñcitkaro na iti tad a-vipakṣatvam a-niścita-sādhya-vyatirekaiti, tad a-sambaddham eva. yadi hi sva-siddhena iti. tad-aṃśas tad-dharmaḥ. vyāptir vyāpakasya iti tad-aṃśena vyāptas tri-lakṣaṇa eva trividha iti tad-anupalambhaḥ svabhāva-anupalambha eva iti, tad-anya-bhāva eva tad-abhāvaḥ, tad-anyaiti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-abhāvāt. iti tad-anyebhyo bheda-sāmānyena. yathā ekaiti, tad apy a-kārya-kāraṇa-bhāve na sidhyati. iti tad apy anena prativyūḍham. tatra hy arthaiti tad apy ayuktam. na hi pratijñā pratijñāiti, tad apy avayava-antara-vādino ’yuktam. yo iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ iti. tad apy uttaratra niṣetsyāmaḥ. dūṣyaḥ kuiti tad api na sādhana-avayavaḥ syāt. na hi pakṣa iti tad-abhāvaḥ kutaḥ. tasmāt kāraṇa-anupalabdhir iti. tad-abhāve pratipattir bhavaty eva iti tayoḥ iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity iti. tad-abhiprāya-vaśād evam uktam. tena itaraiti tad-abhyupagame ’paro niyata-prāptir iti duriti. tad ayuktam. a-viśeṣān (75aʼ) iti, tad ayuktam, anumāna-viṣaye vācaḥ prāmāṇyaiti. tad ayuktam. tasya tad-abhāve ’pi sthānāt. iti. tad ayuktam, yasmād dhī-śabda-vṛtter anyatra iti. tad-artha-antaratve ’pi tasya iti punar iti tad-artham anyat pravartate. nanu na avaśyaṃ iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ iti tad-avasthaḥ prasaṅgaḥ. atha tā api śaktyiti tad-avasthaḥ prasaṅgaḥ. ko hy atra viśeṣaḥ iti tad-avastho virodhaḥ. na kevalaḥ karoty eva iti, tad asya sarva-viṣayatve ’pi vastv-antareṇa iti tad-ānupūrvī vākyam ity api mithyā. tasyā iti tad-āpāta-deśa-vibhrame. dharmy-asiddhāv api, iti. tad-āpāta-deśa-vibhrame. dharmy-asiddhāv apy iti. tad idam a-viśeṣa-ukte hetau pratiṣiddhe iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ iti. tad ime svabhāva-deśa-kāla-viprakarṣeṇa iti. tad iṣṭa-a-saṃhata-pārārthya-viparyayaiti. tad-iṣṭa-a-saṃhata-pārārthya-viparyayaiti. tad iha api kiṃ na pratyavekṣyate sambhavati iti tad-udbhavā ity ucyate, na tu yathā-svabhāvam iti. tad-ubhaya-ākṣipteṣu prabhedeṣu guṇaiti, tad-eka-upalabdheḥ kvacid apy anyatra iti. tad ekaṃ vastu kiṃ tāsāṃ nānātvaṃ samapohati iti. tad etad unmattasya unmatta-saṃvarṇanam iva iti tad etan niyama-abhyupagame veditavyam. yatra iti. tad eva tāsāṃ sāmyam iti cet. katham iti tad eva pramāṇaṃ syāt. tad-ākāra-niyamaiti tad eva sādhanam. a-khyāpite viṣaye hetuiti tad-grahāt ||107|| na eva tāsv a-bhinnaḥ iti tad-bhāva-hetor anaikāntikatvam. tan na arthaiti tad-bhāva-hetor anaikāntikatvam. bhāva-mātraiti tad-bhāve bhāvo ’bhāve ’bhāvaś ca, pratyakṣaiti tad-yogyatā-vācyaḥ svabhāvo ’sya nirucyatām |

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– tri-rūpaṃ liṅgaṃ vaḥ saṃvādakam arthasya na prāk, darśane ’pi pāṭava-abhāvād na prāk, darśane ’pi pāṭava-abhāvād -viśeṣebhyo ’paraṃ pratipatty-aṅgam asti ’pi vādino dharmaḥ, śāstra-upagamāt sādhya tadā katham. tatra api sādhya-abhāvo vipakṣa idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati mā bhūn nirdekṣyamāṇe ’pi prasaṅga api nitya-anityayor a-darśanād vyāvṛttir api nitya-anityayor a-darśanāt tad-vyāvṛttir eva yathāsvaṃ nimitta-bhāvinaḥ samāropā -vyatirekeṇa na anyat kiñcid vināśo ’pekṣata -vyatirekeṇa na anyat kiñcid vināśo ’pekṣata -jñāna-pūrvikā sarva-puruṣa-artha-siddhir a-sthiti-pratipatter niścaya-kāla a-sthiti-pratipatter niścaya-kāla tadvatāṃ tat-saṅgrahād ekānta-vyāvṛtteś ca -viśeṣaṇatvena avasthitā vyaktir ākṣiptā eva śabda-rūpam. kramavad-bhāgaś ca dhvanir evaṃ pratyabhijñānam, kiṃ tarhi tad eva idam niścīyeta. te hi vaktur vivakṣā-vṛttaya niścīyeta. te hi vaktur vivakṣā-vṛttaya jantur adhyakṣam adhyavasyati ghaṭo ’yam darśana-a-darśana-mātreṇa vyavasthāpayanti -traya-nivṛttāv api bhāva-abhāva-siddhir | asāv api yathā-sannihitān na anyam apekṣata | asāv api yathā-sannihitān na anyam apekṣata -viśeṣya-bhāvo vā. gotvam asya śuklam eva hi nāśaḥ sa eva hy eka-kṣaṇa-sthāyī jāta bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tad-abhāve pratipattir bhavaty eva ’py uktāḥ. māṃ śrāvayaty ahaṃ śrāvayāmi svabhāvena grahaṇaṃ tad eva upakāratvena api ’pi nāntarīyakas tad-anya-ākṣepo bhavati iti vakti iti kaścana | anyaḥ svayaṃ bravīmi iti vakti iti kaścana | anyaḥ svayaṃ bravīmi atra vicāryate – kathaṃ tat tasya darśanam viparyāsena virodha-udbhāvanam. na asty ātmā idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma bhede vā a-sambaddhasya tatra a-pratipattir pratiṣedhasya ca vidhānāt tat-kalpanā ayuktā na hy asiddhāyām asyām evaṃ bhavati a-tad-darśinā tāni pratikṣeptavyāny eva bhavanti. tad ekasmād api tasya bhedo ’sti yathā – anityaḥ prayatnānantarīyakatvād āñjasaḥ pratipakṣaḥ syāt, na nityaṃ sāmānyam -pratyayāś ca yathāsvam artha-antara-vivekād eva ākāśa-ādiṣu sarvasya sambhavanti tad-yuktaṃ dharmiṇaṃ gamayiṣyati || hetuḥ, api tu prakaraṇa-sāmarthya-ādikam api kathite sāmarthyād eva anityaḥ śabda yathā nīlaṃ paśyato nīlam etan na pītam ’-samarthaḥ, na tatra śakteḥ sāmarthyam asti ity-ādi. api ca, vṛttir ādheyatā vyaktir tad-yogyatā-upasthāpana-anuvidhāyinī iti sahitebhya eva jāyate, na kevalebhya siddher bhāvāt, dvitīyasya a-sāmarthyam ca tathā-coditānāṃ vibhāga-a-parijñānād vartante. tatra eva vā tad ayam a-prasaṅga kvacit kurvāṇo na pratyakṣeṇa kartum arhati yathā agnir himasya bheṣajam ity-ādi-vākyam -doṣaḥ. yad āha – ātmā paraś cet so ’siddha viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta pākaḥ pāka iti hi tataḥ syān na punaḥ pācaka ātmanā pariccheda eva aparasya vyavaccheda

iti. tad rūpaṃ ye na vidanti na teṣāṃ tataḥ iti tad-vaśena paścād vyavasthāpyate, vikāraiti tad-vaśena paścād vyavasthāpyate, vikāraiti. tad vastutaḥ siddha-lakṣaṇam asiddhaṃ kim iti tad-viparyāsena virodha-udbhāvanam. na asty iti tad-vyatirekaḥ sādhya-dharma eva ity asiddhaḥ. iti. tad-vyabhicāre ’sya hetumattā-vyatikramāt ||5 iti tad-vyavaccheda-artham āha. tena an-aṅgam iti tad-vyavaccheda-hetutā syāt. na hi taditi tad-vyavaccheda-hetutā syāt. na hi taditi tad-vyavacchedakāni bhavanti pramāṇāni saiti tad-vyāpī. kathaṃ punar etad gamyate – niriti tad-vyāpī. kathaṃ punar etad gamyate niriti tad vyutpādyate. dvividhaṃ samyag-jñānam. iti tadā anityatā vyavasthāpyata ity apy uktam. iti tadā anityatā vyavasthāpyate, kārya-utpādanaiti. tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya iti tadvān abhidheyaḥ syāt. na ca jāti-vyaktyoḥ iti. tan na. a-kramasya kramavad-vyatirekiṇaḥ iti. tan na tad ekam anekatra paśyato ’pi bhedaiti tan-nāntarīyakās tām eva gamayeyuḥ. na ca iti tan-nāntarīyakās tām eva gamayeyuḥ. na ca iti, tan-nivṛttāv a-nivṛttāv apy aparasya asya iti tan-niṣedha-artho niścita-śabdaḥ, sator api iti. tan mā bhūd anya-pramāṇa-a-nivṛttau nivṛttiḥ. iti tan-mātra-anubandhī svabhāvo bhāvasya. tatra iti tan-mātra-anubandhī svabhāvo bhāvasya. tatra iti. tan-mātra-viśeṣeṇa buddhes tad-āśrayaiti. tam asya mandāḥ svabhāvam ūrdhvaṃ iti. tam asya mandāḥ svabhāvam ūrdhvaṃ iti tayoḥ pṛthag vacane ’pratibhāyāḥ ko viṣaya iti tayoḥ pratyayād vaktṛ-śrotṛ-bheda iti cet. an iti. tayor ātmani sambandhād eka-jñāne dvayaiti tayor na viśeṣaṇa-viśeṣya-bhāvaḥ. eka-bhedaiti tayor bhedaḥ parīkṣyatām ||325|| niriti tayor bhedaḥ parīkṣyatām ||46|| sarvatra iti. tayor hi sambandham āśritya draṣṭur eṣa iti tava pratijñā-padayor virodha iti pratijñāiti. tasmāj jñāna-bhāvād artha-bhāvam icchatā iti. tasmāt tatra api tad-darśinas tat-svabhāva-a iti. tasmāt saṅketaḥ (110dʼ) iti. tasmāt sattā-siddhis tat-sādhanī. sā ca iti. tasmād a-kṛtakaṃ ca syād syān mithyā-arthaṃ iti. tasmād ekasya bhāvasya yāvanti para-rūpāṇi iti. tasmād evam eva hetur gamakaḥ – yaḥ iti. tasmād aindriyakatvasya nitya-anitya-pakṣaiti. tasmād vyakti-vad bhedān na hetuḥ karma asya iti. tasmān na a-parāvṛtti-dharmāṇaḥ śabdāḥ. iti. tasmān na agny-ādi-sādhana-vat sattāiti. tasmān na anyatarat sāmānyena artha-antaraiti. tasmān na avaśyam iha pakṣa-nirdeśa iti. iti. tasmān na tau pramāṇam. adṛśye niścayaiti. tasmān nāntarīyakam eva kāryaṃ kāraṇam iti tasmin na yujyate ||143|| yad etad ekam iti tasmin saty asyāḥ kāraṇe yogye sā bhavaty eva. iti, tasya api – kathaṃ sa kevalo ’pi karoty eva iti tasya apy a-sādhana-aṅgasya abhidhānaṃ iti. tasya apy ekam asti ity eva lokena śabdo iti. tasya api nānā-upādhy-upakāra-aṅga-śakty-aiti, tasya abhāva-viṣayatva-virodhād arthaiti. tasya idaṃ rasa-vat tulya-rūpatvād ekaiti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam iti. tasya karma-nimittatve proktam. kiṃ ca, iti, tasya kaivalyam eva aparasya vaikalyam iti,

iti V3_07004 SV_10710 SV_06505 HB_01507 SV_10606 V3_06807 NB_01011 VN_06613 VN_03005 SV_01702 V2_09910 VN_01307 SV_03004 V3_13704 SV_06017 SV_12415 NB_02024 SV_04920 VN_06210 SV_14918 V2_07901 SV_05507 VN_01521 PV_02166 PV_02200 SV_15907 SV_11621 SV_06810 SV_03823 VN_01201 V3_11704 SV_17603 V3_01901 V3_06109 SV_15517 VN_04809 V2_06811 NB_02048 NB_02009 V2_05606 SV_09005 V1_02404 V3_04908 V3_01203 V3_06702 HB_03403 V3_01903 V1_03402 V3_13208 NB_03122 V3_08006 V3_03605 SV_08123 SV_15512 V3_00411 HB_03101 V3_13407 HB_03308 VN_02509 V3_12101 SV_10511 SV_01804 PV_02230 SV_09110 SV_08113

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etad uktaṃ kalpitasya anupalabdhir dharma etad uktaṃ kalpitasya anupalabdhir dharma a-bheda-pratibhāsa-viplava-anusārī vyavahāra -upasarpaṇa-ādi-hetur yaḥ, sa samartha-hetur -śabda-pratibhāsy artho bhāva-upādāno na vā -śabda-pratibhāsy artho bhāva-upādāno na vā bhāvanā-prakarṣa-paryanta-jaṃ yogi-jñānaṃ ca upagatan na asad utpadyate, na sad vinaśyati hetuṃ prayuṅkte ’nityaḥ śabda aindriyakatvād bhāvo bhavet. svabhāvasya eva bhāvatvād bhāvo bhavet, svabhāvasya eva bhāvatvād na ca śakteḥ śakty-ātmani prādur-bhāva na api tata upakāram anubhavanti. kiṃ tasya -lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya -ādikam ekaṃ kāryaṃ kecit kurvanti na anya eva kiñcit satya-ādimatāṃ vacana-samayād ca tādātmya-tadutpattī svabhāva-kāryayor eva tulya-arthakriyā-kāriṇaś cakṣur-ādi-vad hi tad-abhyupagama eva uttara-a-pratipattir a-niśceyam eva sarva-ākāra-janmāno naśyanti eva – sarva-sāmagrī-janmāno naśyanti kathaṃ tāsv a-bhinna-ākārā buddhir jāyate. jātau vā sarvaḥ sarvasmāj jāyeta sa-lajjo vaktum īhate || a-dṛṣṭa-pūrvam asti kutaḥ | sukhī bhave ’yaṃ duḥkhī vā mā bhūvam -vikalpānām api paramparayā prasūtir asti svabhāvaṃ kutaścit svayam utprekṣya ghaṭayed ekam ayaṃ lokaḥ śabdaṃ teṣu niyuṅkte ghaṭa saṃvriyate ’nayā svarūpeṇa para-rūpam ca ity-ādi. asti paryāyo ’vasthā śaktir na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter puruṣāṇāṃ vāci śaṅkayā kiṃ yathārthā na vā dharmi-mukhena tad-viśeṣa-mukhena vā kriyata abhāvāt. atra api satsu upalambha-kāraṇeṣv -kṛtāny api vākyāni kānicid evaṃ-vidhāni sambandho jāyate, idam iha sambadhyata -icchā, tayā artha-jñāpanāya prayujyanta pramāṇa-nivṛttāv apy artha-abhāva-asiddher tato ’nyas tad-viruddhas tad-abhāvaś ca ||9|| eva. anupalabdhiḥ svabhāvaḥ kāryaṃ ca sva-niyatasya abhāvāt, na kaścid viśeṣa na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam gamakatvaṃ viparyaye vā viparyāsanam tad an-uktam api icchayā vyāptaṃ sādhyam tad-upanyāsena anupalabdheḥ prayogaḥ syād abhāvaḥ parasya apy avaśyam abhāva-niścaya iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā a-sambhavaḥ, yathā ghaṭa-ākāśayor kṛtakatva-a-sambhavo yathā ghaṭa-ākāśayor sa eva sva-vyāpaka-viparyaye sādhye viruddha -āśrayaḥ. tan na asiddhiḥ śabda-siddhānām ca asya svabhāve sthitasya paścād bhavati abhāvāc ca eko naisargiko ’nyas tu pauruṣeya iti tad-abhyupagame ’paro niyata-prāptir ity an-adhyavasyan na tiṣṭhen na pratiṣṭheta ca apārthakaḥ, tena eva artha-parisamāpter -bhāva-upalabdhiḥ sādhya-dharmasya sādhikā tatra dṛṣṭaś ca asāv ante ca vyavasthita eva sapakṣa eva asti, a-sapakṣa eva na asti sādhya-dharmeṇa vyāptaṃ sādhanam icchan kim hetu-bhāvo vā tasmin saty eva bhāvād tatra hi sva-dhīḥ || sambandhaḥ sa tathā eva nāma. na brūmaḥ sarvatra asat, tatra na asti antarāle ’n-arthikayā śaktyā. tasmāc chaktir

iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc chabdaiti, tasya ko ’rthaḥ. śabda-arthaḥ kalpanā-jñānaiti tasya tat-pratibandhe sati tad-avyabhicāraḥ. iti tasya na kadācid apy anyathā-bhāvaḥ. anena iti. tasya bhāva-an-upādānatve sādhye sa eva iti. tasya bhāva-an-upādānatve sādhye sa ca iti. tasya viṣayaḥ svalakṣaṇam. yasya arthasya iti tasya samarthanāya idam uktam eka-prakṛtikam iti, tasya sva-siddhasya gotva-āder anityatvaiti tasya svabhāva-pratibandhād avyabhicāraḥ. iti tasya svabhāva-pratibandhād avyabhicāraḥ. iti tasyāḥ sva-ātmano ’-bhedo na syāt. etena iti tā ucyante. upakāre vā sva-ātma-bhūtābhir iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva aiti. tān ayaṃ tatra svayam eva tad-dhetūn a-taditi. tāni ca kvacit puruṣeṣu dṛśyante. sarvaiti tābhyām eva vastu-siddhiḥ. pratiṣedha-siddhir iti. tām ekāṃ jñāna-ādikām arthakriyāṃ teṣu iti tāvatā eva pūrvam āpanna-nigrahasya para-doṣa iti. tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo iti, tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo iti tulyaṃ codyam. na tulyaṃ tatra a-bhinnasya iti tulyaḥ paryanuyogaḥ. na atiśayas tatra iti tṛṇa-agre kariṇāṃ śatam | yad rūpaṃ dṛśyatāṃ iti tṛṣyataḥ || yā eva aham iti dhīḥ sā eva sahaiti. te (299cʼ) iti te ’pi tathā syuḥ. na ca cyavana-dharmāṇaḥ. iti. te ’pi sajātīyād anyataś ca bheda-a-viśeṣe iti, te ca tayā saṃvṛta-bhedāḥ svayaṃ bhedino ’py iti tena a-virodha iti cet, vismaraṇa-śīlo devānāṃ iti. tena evaṃ-prakāraṃ vyatirekaṃ varṇayatā iti. tena na yuktam anena kasyacid vacanena iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasya iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena iti teṣv api prasaṅgaḥ. tadvad eṣām apy abhimataiti teṣu vidita-sambandheṣu kaḥ kasya pūrvo ’paro iti tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. aiti. tri-rūpa-liṅga-ākhyānaṃ parārtham anumānam. iti. tri-rūpāṇi ca trīṇy eva liṅgāni. iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe iti. dadhi khādeti codita uṣṭram api khādet. atha iti darśana-arthatvād upakṣepasya. tatra api iti darśana-artham anityaḥ kṛtakatvāt iti darśana-artham iṣṭa-grahaṇam. ayam eva dharma iti darśana-artham etad uktam, yathā ayam eva iti darśana-artham ete prayujyete. ity eṣa eva iti darśana-arthā. tatra sarva-anya-iṣṭaiti darśana-śravaṇābhyāṃ yatra avasāya-pratyayaḥ, iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ iti darśayaṃś caturaḥ pakṣa-dharmān āha. bhedaiti darśayan, śābda-prasiddhena ity āha. śaṅkitaiti dur-anvayam etat. kriyā-upakāra-apekṣasya iti dur-avasānam. asti viśeṣaḥ pramāṇa-saṃvāda iti dur-nivāraḥ. nanu tathā apy asiddhir hetoḥ iti dus-taraṃ vyasanam āpannaḥ. tata eva ekaiti. dūṣaṇā nyūnatā-ādy-uktiḥ (85a) ye pūrvaṃ iti dṛṣṭānta-anavasthāyām a-pratipattiḥ. tasmān iti dṛṣṭāntaḥ. sva-dṛṣṭāntaḥ sva-pakṣaḥ, pratiiti dṛṣṭāntayor anyatareṇa arthāpattyā ubhayaiti dṛṣṭāntena pratyāyyo vyāpya-nirdeśād eva iti dṛṣṭāntena pradarśyate ’rtha-antarasya. tathā iti dṛṣṭāv api na hīyate | samavāya-ādy-abhāve iti deśa-kāla-dharma-niṣedha eva sarva-bhāveṣu iti dravyam eva tat-kāryaṃ tac ca na anveti iti.

iti SV_05516 V3_11208 NB_03092 SV_08908 V3_12912 V1_00213 V3_04909 SV_02928 V2_05701 V3_00507 SV_12208 V3_03010 V3_01206 SV_12011 PV_02201 SV_13424 SV_17615 HB_02110 V1_00403 VN_03518 HB_03506 SV_11317 SV_12226 VN_06009 SV_16714 V3_08102 V3_02506 V3_04102 VN_03205 V1_04005 VN_05714 V3_05707 NB_03005 V3_02003 SV_09713 HB_02101 V1_01506 VN_01111 HB_01010 HB_00204 SV_06404 V1_02602 SV_15419 HB_02307 SV_08304 HB_01107 V3_00507 V2_08303 SV_10016 V3_03102 V3_08004 SV_09623 HB_01709 VN_04115 V1_01512 NB_03032 V2_05310 SV_07208 SV_06707 HB_02005 SV_07619 SV_16901 V3_09206 VN_04301 VN_06501

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samānā iti yuktam, kiṃ tarhi tad eva tayoḥ sapakṣe ’sattvaṃ vipakṣe bhāvaś ca na hi iṣṭa-uktayoḥ sādhyatvena kaścid viśeṣa pṛcchann artha-antara-upakṣepeṇa tatra kim -nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhir ca sambandhino ’rthasya pratipattir anumānam kṛtakatvāt prayatnānantarīyakatvāc ca upādhīn upakaroti. tato na ayaṃ prasaṅga buddhy-ārūḍhena dharma-dharmi-nyāyena yady evam idam api syān na vā ubhayam jvālā-prabhavatvam anyathā api syād udāharaṇam – pretya a-sukha-prado dharma santaś cakṣur-ādayo ’-saṃhata-arthā smaraṇād varṇyate. santy asya apy anuvaktāra vā mā bhūvam iti tṛṣyataḥ || yā eva aham iyaṃ krama-bhāvinī sad-asatos tulya-upayogā -avalepaḥ | santāpa-ārambhaḥ pāpa-hānāya ca vyaktaṃ kāraka-svabhāva-antara-utpattir avyabhicāry-ātma-sambandham apekṣata na avyabhicāra-dharmatā śakyā darśayitum pramāṇaṃ syāt sādhya-abhāvasya ca sambhava -pratīti-jananam. tat samayena eva kṛtam śakti-puruṣayor na kiñcid virodha-darśanam hy a-nibaddhena api kathā-prapañcena vivāda ity ayam arthaḥ, na punaḥ śva-māṃsaṃ khāded cet, iha tarhi bhavatv a-sparśatvān nitya sādhyaṃ syāt, tac ca pratikṣiptam tad avarugṇe ’sti, vināśāt tiro-dhānād vā sarvaṃ pṛthak samūhe bhāva-śabda-prayogād indriya-yogyatā-utpatti-lakṣaṇo vā samyak pratipadyamānaḥ kaścin na anubhāṣeta asti. sa ca anena a-sakṛd ācarita-pūrva -bhedāt. sādharmyavad vaidharmyavac ca dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya ca. yathā āhur eke, ’nvayī vyatirekī ca -janmānas tat-prakṛtikatvāt, tasya teṣāṃ ca -ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā abhyanujñāyete, tad eva paro bruvāṇaḥ kim -bhāvinas tv avasthā-viśeṣāḥ kāraṇa-kāraṇāni viśeṣaṇāt, yathā caitro dhanur-dhara vā syād a-tad-rūpaṃ vā. tādrūpye tad eva caitanyam. taṃ ca eka-rūpam eva paśyāma bhāva-rūpa-vyavacchede na bhāva-siddhiḥ syād ’pi syāt, na hi sarvaḥ sarvasya svabhāva eva vastu taj-janakaṃ ca aparatra na asti tasya eva ekasya janane samarthā na anyasya sa sarvo ’bhyupagantavyaḥ, na vā kaścid kaścit kāryaḥ syāt svabhāvaḥ, sa eva bhāva kaścit kāryaḥ syāt svabhāvaḥ sa eva bhāva idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana niścīyeta, tadā na virodha-vyabhicārāv kathañcin niścīyate, na virodha-vyabhicārāv syāt. yaś ca bhavati, sa eva na bhavati so ’nyadā apy an-anurūpaṃ gṛhṇāti ity a-doṣa buddhim iti ślāghanīya-prajño devānāṃ-priya liṅgasya sad-asattva-khyāpanaṃ kṛtaṃ bhavati arthāpattyā vā anyatareṇa ubhaya-pradarśanād sāmānyasya ayukta iti. kevalaṃ janayed ekam enāṃ śrutiṃ vastu-śaktyā eva dhvanayati sahakāribhyo nir-upakārasya na utpadyeta na iyam arthavatī kevalaṃ viplava eva rāga-ādibhir upapluto ’nṛtam api brūyād maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam -saṃvaraṇāya prayuktaṃ nigrahasthānam pratipādite ’pratibhayā eva nigṛhīta

iti. dvayasya grahaṇād a-doṣa iti cet. tathā api iti dvayo rūpayor asiddhir viparyaya-siddhir iti iti. dvayo rūpayor ekasya asiddhāv aparasya ca iti dvi-mukha-buddhiḥ kriyate. tasmād yo ’sya iti. dvitīyo ’pi prayogaḥ – na sarvagataṃ iti dve eva pramāṇe, anyathā-pratipatty-ayogāt. iti dvau hetū, nityaḥ kṛtakatvāt iti. dharma-upakāra-śaktīnāṃ bhede tās tasya kiṃ iti. dharma-dharmitayā bhedo buddhi-parikalpito iti dharmayoḥ sambandha-upadarśanāt. ekāntaiti dharmayor ekatra arthe sambhavāt sa pathikaiti. dharmi-vyavasthites tad-āśrayāt tatiti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate, iti dhig vyāpakaṃ tamaḥ ||239|| tasya eva tāvad iti dhīḥ sā eva saha-jaṃ sattva-darśanam | na hy iti dhvanibhir a-śakya-sādhanaṃ kāryam. tatra api iti dhvasta-prajñāne pañca liṅgāni jāḍye ||340|| iti. na a-kāryasya apekṣā ity ucyate, kārakaiti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam iti na a-pradarśita-avinābhāva-sambaddhād dhetor iti na a-bādhāyāḥ sāmarthyam. na ca bādhā-abhāvo iti. na a-yogye samayaḥ samartha iti yogyatā tatiti na a-viruddha-vidhir anupalabdhi-prayogo iti, na, a-sambhavāt. ekatra adhikaraṇe viruddhaiti na atiśayaṃ paśyāmaḥ. nanv ayaṃ sarvatra iti. na, atra apy anvayasya a-prādhānyād iti cet, iti na atra evam a-vacane ’pi pakṣe kiñcid iti na atra nir-bandhaḥ. tac ca upalabhya-madhyaiti, na atra pratijñāyāḥ prayogaḥ, na api hetoḥ, iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya iti na ananubhāṣaṇaṃ pṛthag vācyam. uttaraiti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya iti. na anayor arthataḥ kaścid bhedaḥ. anyatra iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ iti. na anayor vastutaḥ kaścid bhedo ’nyatra iti na anavasthā. tathā yady a-kṣaṇiko ’pi bhāvo iti na anugraha-upaghātau tataḥ syātām, puruṣaiti na anumanyate. tasya nir-anvaya-upajananaiti na anekāntaḥ, kṣaṇikeṣu bhāveṣv aparāparaiti, na anya-yoga-vyavacchedena, yathā pārtho iti na anyas tato bhidyeta. na hi tasya rūpam iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād aiti na anvaya-anuṣaṅgaḥ. tathā a-nairātmye ’pi na iti na anvaya-vyatireka-siddhir iti cet, na, aiti na aparaṃ janayet. sa hi tasya svabhāvo yo iti na aparāpara-jananam. bhinna-svabhāvebhyaś iti. na apy asiddhy-ādayaḥ, yady evam idam api iti na abhāvaḥ syāt. tad abhāvaṃ karoti iti iti na abhāvaḥ syāt. tasmād abhāvaṃ karoti iti iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭaiti na ayaṃ prasaṅga iti. eṣa dvividho hetuḥ iti na ayaṃ prasaṅgaḥ. a-niścitāyāṃ tu vyāptau iti na ayaṃ prasaṅgaḥ, kāraka-a-kārakayoḥ svabhāva iti. na, artha-antara-āder nigrahasthānasya aiti. na artha-jñānaṃ buddher liṅgam, kiṃ tarhi iti na avaśyaṃ vākya-dvaya-prayogaḥ. anupalabdhāv iti. na asati nāstitā-siddhiḥ, asato hy iti. na asty anyaḥ sthiti-hetuḥ. a-bhede vā iti. na asty etat, kiṃ tarhi kenacit prayojanena iti. na asmākaṃ punaḥ punar vacane kaścid udvegaḥ. iti na asmākam asyā viṣaya-nirūpaṇaṃ prati kaścid iti na asya vacanaṃ pramāṇam iti. tad iha api kiṃ iti na idaṃ taruṣu sidhyati. na hy anapekṣitaiti. na idaṃ nirarthakād bhidyate. sa yadi iti na idam ato nigrahasthāna-antaram. atha

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ca padeṣu na tebhya ānupūrvyā api pratītir aparaḥ svabhāvaḥ, bhāva-pracyutir eva vināśa kutaścid bhāva iti cet. ākasmikī tarhi sattā kutaścid bhāva iti cet, ākasmikī tarhi sattā anitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa -antara-abhāvāt. te tv an-arthakā api syur dvayoḥ | nigrahasthānam, anyat tu na yuktam -lakṣaṇam uktam asmābhiḥ. anyat tu na yuktam hi ghaṭena eva sa-dvitīyo dehena eva vā asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha na asti tasya nigrahasthānatvam ayuktam iti prāk prayuktasya hetor doṣeṇa parājaya pratyuccāraṇe, na asau tāvatā nigraham arhed kiṃ samanuyanti, āhosvid viparyayam ādhāra-vyavaccheda-anapekṣo na vivāda-āśraya sa iha eva kartuṃ śakyate na anyatra tad a-samarthite ’nyatra api tulyam pratīyate na sa śakyo ’nyena pratyāyayitum dhvaneḥ ||132|| syāt satyaṃ sa hi tatra viśeṣo ’-bheda-hāneḥ. sa ca tatra apy asti tad api prati-dravyaṃ bhedād bhidyata eva -lakṣaṇam eko ’pi prayukto dvitīyam ākṣipati devadatta-yajñadattayor anyataraṃ bhojaya eva. na hi viṣayam a-jānann uttaraṃ jānāti evaṃ-vidho ’nupalabdho ’sad-vyavahāra-viṣaya āha – a-dṛṣṭa-arthe ’rtha-vikalpa-mātram apy asya kāraṇam asti iti. na tv evaṃ-bhūtam tad-abhāve bhāvāc ca. tathā śrāvaṇa-ādy api nāma. tena ayaṃ kenacid a-pratibaddha sthāpayitā. tad ayaṃ na kenacit pratibaddha tathā ca sarvaḥ sarvasya kathañcid upayogī kārya-dharma-vyatikramān na tataḥ syād a-pratipādane na bhūta-doṣa-udbhāvanam -vat, na api sandigdha-lakṣaṇo hetur sādhayet, tat-siddhi-siddho vā tad-abhāva tad-a-tat-kriyā-vikalo na kartā eva eva hi kāraṇaṃ tādṛśām ādi-nimittam svabhāvebhyo bhinnā eva svabhāvā bhavanti syāt, taj-janana-śakti-sāmye tu tad eva vādi-vacana-anukrama-ghoṣaṇaṃ vyartham na anumeyatām atipatati. tac ca asiddham sa tāvat tadānīṃ niścīyate sarva-upakāraka -prastāvād eva āśrayaḥ prasiddhaḥ siddha prakāśate ||38|| vyastaṃ hi viṣaya-lakṣaṇam a-bhedane bhāvānāṃ bhedaḥ syād ākasmika varam āgamāt pravṛttāv evaṃ pravṛttir tad-dhetūnāṃ sakṛt pratītir yathā syād tad yathā pakṣa-dharmatvaṃ sapakṣe ca bhāva sa eva ayam iti bhavati, kiṃ tarhi tad iha -guṇebhyo vā manaskāra-ādibhyo bhavanti virodhena upanipāte viruddhāvyabhicārī uttara-kālam imam arthaṃ pratipadyeta -aṇuṣv abhāvāt. ekaś ca ayaṃ jñāna-sanniveśī vastu-sthityā. sā ca evam a-śakya-niścayā yathā abhivyakti-vādinaḥ kṛtakatvam asiddham -apekṣatvāt, tadvad bhāvo ’pi vināśe syād praty ekam. vema-abhāve ’pi kuvindaḥ karoti a-samagrasya ekānta-a-sāmarthyād tarhi idam itara-tad-viparīta-vinirmuktatvād khyāpanaṃ pratibandha-mātra-siddhau sidhyati -avinābhāvinor viṣaye bādhā-sambhava hetur na kiñcid bhāvayati na vibhāvayati pravṛtti-nivṛtti-dharmatā-lakṣaṇam avahīyata idaṃ mithyā-jñānaṃ yad anekatra eka-ākāram -virodhāt. bahuṣu ca tathāvidho na asti

iti na idam apārthakād bhidyata iti; na a-prāptaiti. na idam uttaraṃ vikalpa-dvayam atikrāmati. iti. na iyaṃ kasyacit kadācit kvacid viramet. tad iti na iyaṃ kasyacit kvacit kadācid viramet. tad iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva iti na iṣṭa-siddhiḥ. artha-pratīter na an-arthakā iti na iṣyate ||1|| iṣṭasya arthasya siddhiḥ iti na iṣyate. yatra idaṃ yathoktaṃ nigrahasthāna iti na iṣyate. vidher ayogāc ca dvayor ekasya iti na iha pratanyate. svayaṃ rāga-ādimān na iti na uktam asmābhiḥ. prati-dṛṣṭānta-dharmaiti na uttara-dṛṣṭānta-apekṣayā virodhaś cintām iti. na, uttara-viṣaya-a-parijñānāt. yady ayaṃ na iti. na, upadeṣṭuḥ sva-abhiprāya-prakāśanena iti na upanyasanīya eva syāt. kiṃ ca, sad-asatiti na uparodho ’sti. sa ca puruṣaiḥ sva-icchayā iti na ubhaya-siddha-itarayor anaikāntikatvair iti na eka-arthāḥ sarva-śabdāḥ. tan na pratijñāiti na eka-vastv-abhidhāyini | buddhāv aiti na eka-sthitāv api tasya apāyo ’sti. ye iti na ekaṃ bhedānāṃ kāryam asti. na eṣa doṣaḥ, iti na ekatra sādhana-vākye dvayoḥ prayoga iṣyate, iti, na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ iti na eva apratibhāyā viṣayo ’sti. jñāte ’pi iti. na eva kaścit kvacit kathañcid anupalabdho iti. na evaṃ pratipādya-pratipādakābhyāṃ iti. na evaṃ sukha-ādi-kāryaṃ prasādhitaṃ kañcid iti na aindriyam. tathā ghaṭa-śarīrayor anyatarad iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha iti na kaścit kutaścid anyaḥ syāt. evaṃ ca aiti na kaścit tathā vacanīyaḥ. rūpa-viśeṣo vā iti na kaścit parājayo ’bhyupagama-mātreṇa vastuiti na kaścid dhetuḥ syāt. tulya-lakṣaṇe hi iti na kaścid viśeṣo yena anupalabdhyā abhāvaiti na kasyacid dhetur a-hetuś ca na apekṣate. iti na kāraṇa-bhedaḥ. prabandha-vṛttau tu śarād iti na kāraṇa-bhede ’py a-bhedas tat-kāryaiti na kāryaṃ dṛṣṭaṃ kāraṇaṃ vyabhicarati. iti, na kāryam eva dūṣayatā asya ayaṃ doṣa iti iti na kiñcit pramāṇam a-pramāṇaṃ vā anyatra iti na kiñcid etat. tasmād eka-upakārake grāhye iti na kiñcid etat. na hi sva-icchā-kalpitaiti na kvacid anubhavo na apy asya kaścit, tatra iti na kvacid vinivarteta. tasmād yaḥ svabhāvo iti. na khalv evam anumānam an-apāyam aiti. na ca atra anugāmi kiñcid rūpam asti. iti. na ca etad a-bādhāyā avinābhāve sati iti. na ca evaṃ pratyabhijñānam, kiṃ tarhi tad iti. na ca kāryatā nāma anyā bhāva-abhāvaiti. na ca tasya viśeṣasya rūpaṃ nirdiśyate, yat iti. na ca prāk-kṛta-sambandhasya ekatra iti na ca bahūni rūpāṇi sañcitāni tathā iti na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya iti. na, tat-svabhāvasya jananād a-janakasya ca a iti na tata eva paṭa-utpattiḥ. tathā na kevalam iti na tataḥ kārya-anumānam. vipakṣe vṛtty-aiti. na tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo iti na tatra dṛśya-viṣayatā anupalabdher iti na tad-abhāvaḥ pṛthag anayor lakṣaṇatvena iti na tad-upakṣepaḥ samarthaḥ. tan na bādhāiti. na tad-rahita-sukha-ādi-svabhāvatā vyaktaiti na tad-viṣayasya abhāvāt sthitir a-sthitir vā. iti na tayoḥ sārūpyam. na api sthūla eko viṣayas

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-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair prasaṅgaḥ – na ātmani darśanena anumānam ca pūrvako bhāvo ’-pracyuti-dharme sthita sahakāritva-niyamo na api santāna-upakāreṇa -pratibhāsanāt tad a-tad-rūpam apy a-vācyam tad-abhāva-lakṣaṇo vināśaś ca saha syātām eva sad-asantaḥ pratīyante, na ca evam ātmā jaiminis tad-vyājena svam eva matam āha prasiddhir ucyate. kim apy asya kāraṇam asti katham idānīm asaty atiśaye khasya svabhāva tasmād a-samarthā eva vyaktayas tatra anyo ’py an-atiśayaś ca kartā ca mantrāṇām a-sambhavaḥ, tathā tad-abhivyāptayor api -vādī sākāṅkṣaḥ syād a-samāpta-vākya eva pratisamādadhīta na tad iṣṭa-pratibandha tasya hetāv antar-bhāvād dhetunā eva sādhita bhojanīyaḥ, na devadatto na yajñadatta ’py ekena eva tat-siddher na sarva-upādānam bhāvaṃ pradarśya sambandhaḥ pradarśyeta tam eva svabhāvaṃ vyanakti na anyam na saṅketaḥ kasyacid abhiprāya-abhāvād ’py aneka-pratyaya-upadheya-viśeṣatvam punar āsām ānantyād a-śakya-nirdeśa -upaplavaḥ kaścit tattvaṃ vyācaṣṭe na apara parīkṣā-vṛttiḥ, api tu parīkṣāyā abhyupagama dṛṣṭā ca an-ubhaya-vedino ’pi pratītir apratibhā eva asya uttara-a-pratipatter eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta tena etad evam ucyate śabdaḥ svarūpam āha doṣaḥ. tena eva sā śabda-śaktir dūṣitā -antara-vṛttis tu pratyakṣam anvākarṣati a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca -viruddhe ca hetvābhāsa-vacanād eva ukta arhaḥ. a-sambaddha-abhidhāne nirarthakam eva sādhya-dharme ’ntar-bhāvāt pakṣī-kṛta eva hetur uktaḥ. tāvatā ca artha-pratītir -rūpo hetur uktaḥ. tāvatā ca artha-pratītir -abhāvāc ca. na ca idam adhikād bhidyata sarvāṇy eva hetvābhāsa-vacanena eva uktāni -pūrvakatvāt tad-abhidhānena eva uktā iti. tat tu cintyamānam iha atiprasajyata na api kevalāyāḥ pratijñāyāḥ prayogo ’sti tat-kṛto vā hetu-dṛṣṭāntayor na virodha vacanam. yady an-upalabhamāno ’pi na asti gamyate ||17|| yady an-upalabhamāno na asti ’nya-bhāvasya pradeśa-ādi-dharmi-sambandhād pratiyoginaṃ sādhayati, bādhā punas tata eva kārya-svabhāvayor liṅgayor anumāne ’pi tulya hi bhāva-śakteḥ phala-utpattiḥ sā a-vikalā yathā – prayatnānantarīyako ’nityatvād ubhaya-rūpatvāt. tasmāt tatra eva bhāva dharma-antaraṃ ca sa eva punaḥ prativahati ’nekam ekaṃ pratyayaṃ na janayati bhedād ārocayet, yathā-samayaṃ ca arthaṃ niṣpādayed a-viṣayatvād iti cet, na ayaṃ gurur na śiṣya ca vipakṣe vyatirekaḥ, tato ’vyabhicāra saṃskṛtam indriyaṃ kasyacid eva grāhakam para-upalakṣaṇāt trailakṣaṇyād a-vyatirekād artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda -asiddhiḥ śāstreṇa. anyatra tv ajñānād sā asya svabhāva-bhūtā yogyatā prāg eva asti tatra jāḍyāt parṣad-ādayo na pratipadyanta iti syāt. tathā ca a-kartur a-hetutvam yathā-avasthitebhyo ’rtha-pratītir bhavati a-kṛtakaṃ ca syād syān mithyā-arthaṃ ca

iti na tayor api saha-upalambha-niyamaḥ. nīlaiti. na, tayor iha anvaya-vyatirekābhyāṃ kāryaiti na tasya anyathā-bhāvaḥ. etena kaṭhina-ādīnāṃ iti na tasya kaścit sahakārī tataḥ kevalo ’pi iti. na, tasya niḥ-svabhāvatvāt svayam. sa eva hi iti. na, tasya nitya-anitya-dharma-ayogāt. na hy iti na tasya sad-asattva-pratītiḥ. yad apy āha iti na tīrthakara-antarād asya viśeṣaṃ paśyāmaḥ. iti. na tv evaṃ-bhūtam iti. na evaṃ sukha-ādiiti na tu kham ity eva. khasya artha-antaraiti na tena gṛhyeran. tāsām anyatama-apekṣaṃ tac iti. na, teṣāṃ prabhāvavatā eva adhiṣṭhānāt. tatiti na tāv ekatra staḥ. tan na atra iti na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin iti na dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt. iti na dṛṣṭāntasya pṛthak kiñcit sāmarthyam. api iti. na devadatta eva ity abhiprāyād a-doṣa iti iti na doṣam udbhāvayann eva aparasya aniti na niyamaḥ kaścid ubhayathā api pratītyiti na niyamo ’sti. yatra svātantryam icchāyā iti na niyamo na taj-jñānam. svabhāva-niyame iti na nir-bandho ’smākaṃ mṛt-saṃsthānayor ekaiti na nirdiśyate. yukto ’yam artha iti sūtram aiti na nyāyyam. atha kutaścid atiśayād buddhiiti na para-upagatena sādhanam. tad-āgamaiti na paramparayā pratītiḥ. arthe ’-samarthasya iti na paryanuyojya-upekṣaṇaṃ pṛthaṅ iti na parvate vṛkṣe vā śaṅkā bhavati. na hi iti, na punaḥ svarūpa-pratibhāsasya eva vijñānasya iti na punar ucyate. api ca, na apauruṣeyam ity iti na puruṣa-atiśayo nivāryaḥ syāt. tasmān na iti na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate. iti na pṛthak pratijñā-virodho vaktavya iti. iti na pṛthag a-vijñāta-arthaṃ nāma iti na pṛthag asya upanyāso vyākhyānaṃ vā. tasmād iti na pṛthag dṛṣṭānto nāma kaścit sādhanaiti na pṛthag dṛṣṭānto nāma sādhana-avayavaḥ iti na pṛthag vācyam. viniyata-pada-prayoge hi iti na pṛthag vācyāni syuḥ. artha-antara-gamanaiti na pṛthaṅ nigrahasthāneṣu uktā iti, tad apy iti na pratanyate. hetvābhāsāś ca yathā-nyāyaṃ iti na pratijñā-doṣā vācyāḥ. etena eka-saṅkhyāiti na pratijñā-virodho nāma kiñcin nigrahasthānam. iti na pratīyāt, vacanād api na eva pratyeṣyati. iti na pratyeti vacanād api na eva pratyeṣyati. iti. na, pradeśa-āder eva tad-anya-bhāvatvāt. iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhi iti na pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra iti na phala-vaikalyaṃ syāt. na hi kāraṇa-sākalye iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti iti na bhāva eva ucyate, na itareṇa apy abhāva iti na bhidyate sva-vacana-virodhāc chāstraiti. na bhedo janana-virodhī, kiṃ tarhi kaivalyam. iti na mano-japa-ādāu doṣaḥ. vastu-svabhāvāt tu iti na yatnataḥ pratipādanīyaḥ, yena punaḥ punar iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe iti na yugapat sarva-śabda-śrutir iti. saṃskāraiti na lakṣaṇa-antaram. tasmān na hetuḥ ṣaḍiti. na, lakṣaṇa-antarasya a-vācyatvāt. yat iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv iti na vijñāna-janane tam apekṣeta. para-bhūtāyāṃ iti na vidvān nigraham arhati. parṣat-prajñām aiti na vināśa-hetuḥ kaścit. vaiyarthyāc ca. yadi iti na viparyayāt pratītiḥ, tata ānupūrvīiti na virodhaṃ paśyāmaḥ. na hi iyam anupalabdhir

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dhātv-āyatane ’pi skandha-traya-svabhāva eva ’pi na samūhas tasya iṣṭaḥ, na tatra śabda kuḍyasya. atha sāmānyena sādhyam iṣṭam ’pi sāmānyaṃ mā bhūt, na hy evaṃ pratipattir iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam sā eva avinābhāvaḥ. tata eva anvaya-siddhir padaṃ kakuda-ādimantam arthaṃ pratipādayati -āśrayeṣu saṅghaṭante, na tu pravāda-mātreṇa -sambandhinaṃ vā vyavahāre ’pi pratipadyata -ādiṣv eka-apāye ’pi cakṣur-vijñānaṃ bhavati eva syād yadi rūpaṃ samaṃ tayoḥ | tayor ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa -udāharaṇaṃ na asty eko bhāva ity-ādikam iha api pratyekam eka-apāye ’pi bhavati sādhye tathā anupalambho dharmo ’sti sādhye tathā anupalambho ’sya dharmo ’sti syād yogyatā-niyamaḥ. tad-abhāve ’sya idam ity uktam. sā ca puruṣa-vitarka-vicāra-kṛtā svarūpam eva tat tasya. tac ca nityam asti iti idam asya sāmānyam ayaṃ vā tadvān tasmād vyāvarteta. tato ’smāt tasya bheda kevalaṃ sa-anvayau bhāvasya janma-vināśāv kiṃ tarhi sva-jñāna-sattā-viśeṣābhyām ayaṃ doṣaḥ pratibandha-abhāvād a-pratipādaka vā kuta etad a-vitatha-artha-pratītaya eva -sapakṣa-anyataratvād anityaḥ śabdo nityo vā yena evaṃ syād idam iha prādur-bhūtam samyag-jñānaṃ pratyakṣam anumānaṃ ca (1a) bhinnasya prativiṣayaṃ bhedakam asya karaṇam yathā – yad a-kṛtakaṃ tan nityaṃ bhavati iti pratijñā-artha-eka-deśa -pratyaya-anuvṛttir asti. pācakaḥ pāṭhaka yo yasya pariṇāmaḥ, sa tasmād a-bhinna sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād -yogāt. na bhavati, yathā – a-brāhmaṇa rūpaṃ sa-nidarśanaṃ sa-pratigham, ghaṭaś ca ca etad a-bādhāyā avinābhāve sati sambhavati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa na hi tasya a-sapakṣād eva vyatireka anyathā hi tad-abhāve kiṃ na bhaved gamayati iti. ata ekasya prayogaḥ syād bhavati. na hy asattve kaścid viśeṣa abhūta-doṣa-udbhāvanāni jāty-uttarāṇi īrṣyā-malaiḥ || tena ayaṃ na para-upakāra sahitānāṃ ca śakter nānā-ekā ca śaktir eka-ātma-āśrayatve ko ’nyo dharmo bhedaka iti, na kāryam eva dūṣayatā asya ayaṃ doṣa bhāsate jñānaṃ tat tathā eva anubhūyate | sarvatra yojanām arhati. na hi gardabha eṣṭavyaḥ. sa eva sāmānya-kārye paryāpta para-doṣa-upakṣepasya anapekṣaṇīyatvād ca pratijñā pratijñā-antara-sādhane samarthā lakṣaṇāt sādhanasya a-sādhana-aṅga-vacanam vicāraḥ, tatra adhika-abhidhānam an-arthakam – yaḥ prayatnānantarīyaḥ so ’nitya eva cet, evaṃ tarhi yaḥ kṛtakaḥ so ’nitya eva a-kṛtakatvān nityasya nityaṃ sannidhānam ca. sa ca tasya svabhāvaḥ kadācin na apaiti svasmāt svabhāvāt kadācin na apaiti ||5|| yathā na śīta-sparśo ’tra kāṣṭhād dharma-sad-bhāvāt tad-anyena api bhavitavyam asaty eva nāstitā na anyatra na viruddha -khyātir yathā syān na anyatra na viruddha svabhāvaḥ, tata eva tasya janma, na anyasmād

iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi iti na virodhaḥ. na virodho ’yaṃ pūrvakāt iti na viśeṣa-ākṣepaḥ. uktam atra – tad-an-ākṣepe iti. na vai kevalam evam a-pratipattiḥ. vyaktiiti. na vai vayaṃ kāraṇānāṃ sahakārīṇi iti na vyatirekī. pratibandhaś ca avinābhāvaḥ. sa iti. na śabda-anvākhyānaṃ vyartham, anena padena iti na samānaḥ prasaṅgaḥ. tac ca yathā-avasaraṃ iti na samānaḥ prasaṅgaḥ. na a-samānaḥ, yasmāt iti. na samūhe ’pi teṣām a-sāmarthyam. tathā iha iti na sambandho vyāvṛttis tu na duṣyate || iti na sarva-anya-dharma-yogini pratītiḥ, kiṃ iti. na, sarvatra hetv-apekṣasya virodhasya iti na sarvadā a-sāmarthyam. viṣama upanyāsaḥ. iti na sādhana-dharma-asiddhiḥ. na tu punar atra iti na sādhana-dharma-asiddhiḥ. na punar atra iti na sidhyati. na apy arthavattā. arthebhyo iti na sthita-kramā varṇāḥ, icchā-a-viruddhaiti. na sthitir asya kenacit kriyate. tasmān na iti na syāt. tathā ca tat-pratipattyā tadvati iti na syāt. yat khalu yad-bhedād vyāvartate, tad iti na syāt, yasmād yasya anvayo na tasya janmaiti na svatantrā siddhiḥ. na evaṃ saṃvedanasya iti, na, svabhāvataḥ pratipatter abhāvāt pradīpād iti. na hy agnir himasya bheṣajam ity-ādiṣu śītaiti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor vā iti. na hy adhiṣṭhāna-adhiṣṭhāninor vivekena aniti. na hy ābhyām arthaṃ paricchidya pravartamāno iti. na hi indriyāṇi bhedakāni, sarva-jñānaiti. na hy ebhir dṛṣṭānta-ābhāsair hetoḥ sāmānyaiti, na hy evam-ādīni yathokta-lakṣaṇāsu jātiṣv iti. na hi teṣv anyad ekam a-bhinnam asti yena iti, na hi śakter ātma-a-pariṇāma iti, kiṃ ca iti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir iti. na hi sa-ātmaka-nir-ātmakābhyām anyo rāśir iti. na hi sa eva brāhmaṇas taj-jāti-yogād aiti. na hi sa-nidarśana-ādi-śabdā nānā-vastuiti na hetu-viruddhayoḥ sādhya-viparyayaiti. nanv etasminn a-sapakṣe hetv-abhāvaiti. nanv evam asya sapakṣe ’nuvṛtty-abhāvaḥ iti. nanu ca nitya-anitya-artha-kāryatva-abhāve iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, iti. nanu sarvatra sarvasya sattve ’py ayaṃ tulyo iti. namo iti naś cintā api cetaś ciram | su-ukta-abhyāsaiti, nānā-eka-śakti-vivakṣāyāṃ bahu-vacanam ekaiti nānātvam eva kvacin na syāt. sarva-ākāraiti nāntarīyatvāt pratidoṣa-vacanaṃ viṣayaiti nāma eka-bhāvaḥ syāc citra-ākārasya cetasi || iti nāma-karaṇād bāleya-dharmā manuṣye ’pi iti niḥ-prayojanā sāmānya-kalpanā. yadi satsv iti. nigraha-prāptasya a-nigrahaḥ paryanuyojyaiti nigrahasthānam. atra api na evam-bruvatā iti nigrahasthānam iti. sva-pakṣa-doṣaiti nigrahasthānam. prapañca-kathāyāṃ tu na iti nitya-vyavacchedena, asya vākyasya śabdaiti nitya-vyavacchedena gamakatā iṣṭā syāt, iti nityaṃ tad-artha-siddhiḥ syāt (293c) yato hi iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād iti. nimittayoḥ punar virodhe gamikā eva, yathā iti niyama-abhāvāt sādhanasya sādhya-vyabhicāraiti niyama-artham ity āha. tatra a-sambhavād eva iti niyama-khyāpana-artho ’pi vyatireka-prayogo na iti niyamaḥ. tasya api sa svabhāva-niyamaḥ sva-

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bhavat kvacid bhavati kvacin na bhavati bhavet kvacid vā tat-kāla-dravya-apekṣa bhavet kvacid vā tat-kāla-dravya-apekṣa jīvac-charīram a-prāṇa-ādimattva-prasaṅgād jīvac-charīram a-prāṇa-ādimattva-prasaṅgād naś cetaḥ. tad apare ’py anuvadanti iti. etāvat tu syāt, kuto ’yaṃ svabhāva bhavatv a-vikalpanāt. na, a-bhrāntam -viṣaya iti bhavati. kīdṛśaḥ punaḥ pakṣa akiñcitkaraś ca kaḥ kasya āvaraṇam anyad vā bhāva-bhedo vāsanā-prakṛtiś ca tasya āśraya -vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti cet. na, tad-vacane prayojana-abhāvād -apekṣā eva arthā vijñānair vyavasīyanta asya. sā eva tāvad asato na nivṛttir etat – tac ca na asti tena ca pratipattir na evaṃ karuṇā-ādayo ’nyathā api sambhavād asiddham. na hi svalakṣaṇe vikalpānāṃ vṛttir pratyakṣa-vad a-tathābhāve ’pi bhāvād | (293ab) na varṇa-vyatirikto ’nyaḥ krama tu uktam, tathā hi na sā pravṛtti-yogyā vigamaś ca abhāvaḥ. na ca abhāvaḥ kāryam -viṣayatā, viṣaya-balena utpattir vā an-apāyam a-nāntarīyakatvād artheṣu śabdānām vyavaccheda-hetutā asya kena nivāryata || viṣaya-indriya-mātreṇa na dṛṣṭam | dvayoḥ saṃsṛṣṭayor dṛṣṭau syād dṛṣṭam niścāyayan na aparo ’sty apara-anubhavo vā sa eva hi tan-niyamāt tad eva asti syāt, na hi teṣv apy asatsu liṅgini jñānam eva a-niścayāt. yo hi yatra na asti eva a-niścayāt. yo hi yatra na asti asatsu upalabhya eva. anupalabdhas tv asann kathañcid abhāvaḥ sidhyet tat-phalaṃ na asti (155abc) na jāter nityāyāḥ kācid vyaktir ’pi niṣedhaḥ. na vai sambandhasya na asti anubhavāt tad-ātma-bhūtaḥ prakāśate tathā ’yam a-sambhavat-tat-sādhana-sampradāyo na an-upalabhyamānaṃ kṣīraṃ vā tatra na asti gamayan kartavya-a-pratipattyā nigraha-arha abhyupagata-artha-a-saṅgatatvād yathā-saṅketam eva artha-pratītiṃ janayanti tu sva-samaya-vyāpāram ācakṣāṇa upadiśati draṣṭavyāḥ. sann utpattimān kṛtako vā śabda mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta ārabhate ’-samarthasya mithyā-pravṛtter abhimato vādina iṣṭo ’-nirākṛtaḥ pakṣa śaktir avasthā ity eko bhāvo ’-vibhāga kṛtvā nāndy-ante tataḥ praviśati sūtra-dhāra rūpaṃ ye na vidanti na teṣāṃ tataḥ pravṛttir ekasya api svabhāva-sthiter a-grahaṇād bhavan hetus taṃ tatra dharmiṇi pravartayati -vyavahāra-bhedāt sādhya-sādhana-bheda taṃ ca sarva-prasaṅgaṃ na anukartuṃ samartha evaṃ niyuñjānam anena arthena yojayāmi eva pramāṇaṃ tat-sādhanam anvākarṣati pratiṣedhe kṛte ka evam āha anityaḥ śabda tat sati pravartitavye varam evaṃ pravṛtta ekatra vastuni | buddhyā vā na anya-viṣaya ’sato ’pi san | vastv-abhāvas tu na asti ’sato ’pi san | vastv-abhāvas tu na asti ādi-sambhavaḥ ||222 || na hi na ahaṃ na mama || yatas tathā sthite hetau nivṛttir na tad eva iti. tad-artha-antaratve ’pi tasya -pada-prayoge hi sādhana-vākya ādhikya-doṣa

iti niyamam arhati. na khalu vai tad a-nimittaṃ iti nir-apekṣa eva na syāt. sa tarhi vinaśvaraiti nir-apekṣa eva na syād ity uktam. sa tarhi iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ iti, nir-ātmakeṣu ghaṭa-ādiṣu dṛṣṭa-a-dṛṣṭeṣu iti nir-dayā-ākrānta-bhuvanaṃ dhig vyāpakaṃ tamaḥ. iti. nir-hetukatve ’napekṣiṇo niyama-abhāvena iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād iti nirdeśyaḥ. svarūpeṇa eva svayam iṣṭo ’iti nirloṭhita-prāyam etat. kuḍya-ādayo ghaṭaiti nirloṭhitam etat. kathaṃ tarhi idānīṃ iti nirloṭhitam etat pramāṇa-vārttike. atha punar iti nirloṭhitam etat. sarvatra ca jāty-aiti, nivṛttā idānīm indriya-vijñāna-vārttā, iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛttyiti. nivṛtter vā asya asad iti kutaḥ, niyamaiti nivedayiṣyāmaḥ. atra yathā rakto bravīti iti nivedayiṣyāmaḥ. te hi yathāsvam āntarād iti nivedayiṣyāmo niveditaṃ ca. bheda-viṣayatvaṃ iti niveditam etat. a-vyatireke ca varṇā eva iti niveditam etat, tad-dvāreṇa a-codite iti niveditam etat. na api śabdasya nityasya iti niveditam etat. nivedayiṣyate ca. tasmād ye iti niveditam etat. puruṣa-atiśaya-apekṣaṃ iti. niścaya-hetāv apy a-pratibhānāt syāt iti niścayaḥ | tasmād yato ’yaṃ tasya api vācyam iti niścayaḥ || sa-rūpaṃ darśanaṃ yasya dṛśyate iti niścāyayati sāmarthyāt. tasmād eka-niyataiti niścāyayan na aparo ’sty apara-anubhavo vā iti. niścita-grahaṇaṃ tarhi na kartavyam. na na iti niścitaḥ, sa bhavaṃs tad-abhāvaṃ kathaṃ na iti niścitaḥ, sa bhavan kathaṃ tad-abhāvaṃ na iti niścīyate. tādṛśaḥ sata upalambhaiti niścīyate. svabhāva-anupalambhaś ca svabhāve iti niṣiddham etat. tasmān nityam anapekṣita-para iti niṣedhaḥ, kiṃ tarhi na iha ghaṭo na idānīṃ na iti nīla-ādy-anubhavaḥ syāt. sa ca tādātmyāt iti nyāyaḥ. na a-dṛṣṭa-jñāpako ’-tat-svabhāva ity iti nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ iti nyāyyaṃ nigrahasthānam iti. kārya-vyāsaṅgāt iti. nyāyyam etan nigrahasthānam, pūrva-uttaraiti nyāyyam. kiṃ ca, dhvanayaḥ sammatā yais te iti nyāyyam. puruṣa-samita-nisarga-siddhayor iti pakṣa-dharma-upadarśanam. sarva ete sādhanaiti. pakṣa-dharma-prabhedena sukha-grahaṇa-arthaṃ iti. pakṣa-pratiṣedhe pratijñāta-artha-apanayanaṃ iti pakṣa-lakṣaṇam an-avadyaṃ darśitaṃ bhavati. iti pakṣe ’yaṃ virodha uktaḥ. atha asty anayor iti paṭhen nṛtyed gāyec ca. prativādī taṃ ca iti para-upalakṣaṇatvād eva jñānaṃ siddham iti, iti para-vāda eva āśritaḥ syāt. evaṃ tarhy iti paraṃ bata bhāvānām a-svāsthyaṃ vartate. iti. paramārtha-vicāreṣu tathābhūta-asiddhes iti parājitaḥ syād iti. sabhyaḥ sādhu-sammatānāṃ iti parārtha-paratā-anurodhena anyato vā kutaścid iti. parārthatvāc ca śāstra-praṇayanasya – triiti parityajati, tasya pratijñā-sannyāso nāma iti parīkṣayā prāmāṇyam āha. tac ca sambaddhaiti paryāyatā bhavet ||51|| ity antara-ślokau. iti paśya bāndhya-vijṛmbhitam || nivṛttir yadi iti paśya bāndhya-vijṛmbhitam ||15|| nivṛttir iti paśyataḥ parigraham antareṇa kvacit snehaḥ. iti paśyati | phalasya hetor hāna-arthaṃ taditi punar upakāratva-ādi-paryanuyogas tad-avastha iti punar-vacane ’pi gata-arthasya ādhikyam eva

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pratipādanīyaḥ, yena punaḥ punar ucyata | yat tu buddhi-indriya-vacana-yogāt puṃstvād prabhāvavān eva an-anya-sādhāraṇa-śaktitvād tulyaḥ paryanuyogaḥ katham asya artho vidita || sakṛc chabda-ādy-a-hetutvāt sukha-ādir saha asya jātaṃ na anyaḥ kaścid viśeṣa -abhāvāt. tato viśeṣa-pratipattir na syād abhāve varṇa-mātram avaśiṣṭaṃ sarvatra yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa vrīhy-ādi-śabdaiḥ kṛta-saṅketāḥ kathyanta -pratyayasya anyasya apekṣaṇīyasya abhāvād -pratyayasya anyasya apekṣaṇīyasya abhāvād pratyupakurvāṇo ’gnir a-pūrvam eva janayati ’nya-ātmanaḥ pravṛtti-nivṛttyor abhāva kasyacid bhāve tad-an-upayogād a-pracyutir prāptasya yo ’nupalambhaḥ sa svabhāvasya eva -pratipattau vā tat-svabhāva eva na syād syāt. siṃhatā-ādi-van māṇavaka-ādiṣv abhivyaktir vā avyabhicāra-āśrayaḥ pauruṣeyī puruṣasya vyavahāra-bhāvanātaḥ pratibhāta pṛthag a-vijñāta-arthaṃ nāma nigrahasthānam api pratyuktam. yathā anityaḥ śabdo nityo vā ’bhidheyasya abhāvān niṣ-prayojanatvāc ca tulya-dharmā viṣayo ’pi dhiyā saha || tena ātmanā bhavitavyam, yena asya idam śabdaḥ prayatnānantarīyakatvād asty ātmā iti tava pratijñā-padayor virodha prayuñjāno ’rtham upasthāpayati, apahnute ca -virodhaḥ. yathā guṇa-vyatiriktaṃ dravyam udāharaṇaṃ nityaḥ śabda utpatti-dharmakatvād yathā āha paraḥ – na asty ātmā -virodhaḥ. iha tu hetunā pratijñā bādhyata iti cet, syād etat pratijñā-hetvor virodha iti, pratijñā-virodhasya na asty ātmā sādhanāya uttarām a-sarvagataḥ śabda -śabda-ghaṭa-anyatara-sadvitīyo ghaṭa -atiśaya-pūrvakāni tanu-karaṇa-bhuvana-ādīni apadeśāt pratijñāyāḥ punar-vacanaṃ nigamanam a-parijñānāt. sa hi pūrvasyā anityaḥ śabda prabhā-abhyupagame pradīpa-abhyupagama-vad abhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iva, na ca tat tattvaṃ parīkṣā-an-aṅgatvād -nyūnaṃ hīnaṃ tad-abhāve pratīti-bhāvād -an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati vāg-viruddham, yathā – na anumānaṃ pramāṇam bhinnāṃs tathā śabdena pratipādayanti cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād rūpa-grahaṇa-pratiniyataṃ viṣaya-rūpaṃ ca ātmanaḥ syāt. taṃ tena pratyācakṣāṇaḥ kim sati vā kvacid an-āśritaṃ kathaṃ jñāna-hetur vṛkṣa-abhāvāt, na asti iha dhūmo ’n-agner sāmānyam āśraya-śūnyeṣu pradeśeṣu na dṛśyata iti. anumāna-nirākṛto yathā – nityaḥ śabda bhinna-a-bhinnayoḥ pratibhāsanāt samānā na anena sambandho ’sti, na etad dharmā vā eva ity ukte, an-upalabhyamānaṃ tādṛśam asad -antareṇa api yathārthaṃ pratītir bhaviṣyati sarva-ākāraḥ syāt. tathā ca gām apy aśva iti cet, katham ekaṃ paśyann anyan na asti atha anya-upalabdhyā anupalabdhi-siddhir atha anya-upalabdhyā anupalabdhi-siddhir dāna-hiṃsā-virati-cetanānām abhyudaya-hetutā -hiṃsā-ādi-virati-cetanānām abhyudaya-hetutā bhāva-janmano vikalpa-vibhramāt tad eva idam prakṛti-bhinneṣv artheṣu tad eva idam

iti punar-vacane nigraha eva iti cet, na, iti puruṣa-atiśaya-pratikṣepa-sādhanaṃ tat tv aiti puruṣa-viśeṣa eva samarthitaḥ. kṛtakāḥ iti. puruṣo hi svayaṃ samitānāṃ śabdānām arthaṃ iti pūrva-vat | virodhitā bhaved atra hetur iti. pūrva-vat paścād api na jñāna-hetuḥ syāt. iti pūrva-vat prasaṅgaḥ. icchā-vṛttau ca iti pūrva-vat prasaṅgaḥ. teṣāṃ ca na vyavasthānaṃ iti pūrva-vat prasaṅgo vācyaḥ. anvaya-asiddhiiti pūrva-vad vācyam. ye ’pi pṛthak samastā vā iti. pūrva-sajāti-mātra-hetutvāc chakti-prasūteḥ iti. pūrva-sva-jāti-mātra-hetutvāc chakti-prasūteḥ iti pūrvaṃ tad-avasthaṃ dṛśyeta. kāṣṭha-vināśa iti pūrvaḥ prasaṅgaḥ. taṃ ca deśa-kāla-svabhāvaiti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-svabhāve iti pūrvakā eva iyam anupalabdhiḥ. tasmād anena iti pūrvo vikalpas tatra ca uktam. yaś ca iti pauruṣeya eva. atha mā bhūd eṣa doṣa iti iti pauruṣeya eva sambandhas tad-dvāreṇa ca artha iti pauruṣeyo bhāvānāṃ saṃśleṣaḥ. kiṃ ca, āśrayaiti. paurvāparya-ayogād a-pratibaddha-artham iti prakaraṇe vyatirikta-indriya-grāhya-sāmānyaiti. prakāra-viśeṣa-upādānam a-sambaddham. vater iti prakāśa-rūpā naḥ svayaṃ dhīḥ samprakāśate | iti prati-karma vibhajyate. an-ātma-bhūtaś ca asya iti pratijñā-artha-eka-deśa iti, na hy evam-ādīni iti pratijñā-doṣa-udbhāvanam. iti pratijñā-padayor virodhāt pratijñā-doṣa iti. iti pratijñā, rūpa-ādibhyo ’rtha-antarasya iti, pratijñā-virodhasya na asty ātmā iti, iti pratijñā-virodho nāma pratijñā-doṣaḥ, arthaiti pratijñā-virodho yuktaḥ, ubhaya-āśraye ’pi iti pratijñā-hetū āśritya ubhaya-āśrayo bhavati. iti, pratijñā-hetvoḥ paraspara-viruddhaiti pratijñām āha. tad-darśanāya tad-arthaiti pratijñām uparacayya dvādaśa-lakṣaṇa-arthaiti pratijñāya tanu-karaṇa-bhuvana-vyākhyāiti, pratijñāyā eva gamyamāna-arthāyā vacanaṃ iti pratijñāyāḥ sādhanāya uttarām a-sarvagataḥ iti pratipattir eva sā, na darśana-antaraiti pratipadan na pratyakṣī bhavitum arhati. iti pratipādayiṣyāmaḥ. te ’rthā buddhi-niveśinas iti pratipāditam. hīnam eva tan nyūnatāyām api iti. pratibandhād atiśaya-pratipattau tasya apy iti. pratibandho ’pi katham a-pramāṇasya. ata eva iti. pratibhāsa-bheda-ādibhyas tu tattva-cintakā iti prativādy-an-abhyupagataḥ, vijñāna-indriyaiti prativiśiṣṭa-svabhāvam ekam eva jātam iti. aiti prativyūḍho ’nupalambhasya a-sādhanatvād iti. iti. pratiṣedhasya ca vidhānāt tat-kalpanā ayuktā iti. pratiṣedhya-artha-bādhaka-rūpa-upanyāsena vā iti pratisamādadhīta tasya apy asty eva āśrayaiti. pratīti-nirākṛto yathā – a-candraḥ śaśī iti. iti pratītiḥ, kiṃ tarhy eka-kāryatā | iti pratītiḥ. tathā ca sambandho niṣiddho bhavati iti pratīter anvaya-siddhiḥ. dvayor apy anayoḥ iti. pratīyamāna-arthasya ca śabdasya prayoge iti pratīyāt. aśva-sthita-ātmanā dravyatvena iti pratīyāt. tasya eva kevalasya darśanād iti iti pratyakṣa-siddhā anupalabdhiḥ. tathā anyaiti pratyakṣa-siddhā na anupalabdheḥ. tathā anyaiti, pratyakṣe ’py arthe phalasya ānantaryaiti. pratyakṣe ’py arthe phalasya ānantaryaiti pratyabhijñānaṃ na vyatiriktasya sāmānyasya iti pratyabhijñānaṃ na syāt. na eṣa doṣaḥ. yasmāj

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śakyam evaṃ vyañjaka-bhedāt pratibhāsa-bheda iti pauruṣeya eva. atha mā bhūd eṣa doṣa te ca avayavās tathāvidhāḥ pṛthak pṛthag katham idānīṃ kṛtako ’vaśyam anitya ’nvayaḥ. katham idānīṃ kṛtako ’vaśyam anitya a-paśyantī buddhir idam asmād vibhaktam -lakṣaṇena sāmānyena svalakṣaṇaṃ samānam -sva-vacanair nirākriyate, na sa pakṣa -niścaya utpadyate. sa hy ayam eva vṛkṣa ’pi gata-arthasya ādhikyam eva padasya -vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād ajñānasya viṣaya-ajñānam uttara-ajñānam tad-a-vyatirekāt sarva-dharma-niścaya gṛhīto nāma. sa tu bhrāntyā na avadhāryata pratipādyate vidhinā na vastu-rūpam eva dhvasta-prajñāne pañca liṅgāni jāḍye ||340|| -kurvanti. tad api leśataḥ sūcitam eva so ’nitya-svabhāvaṃ santaṃ janayati so ’nityaṃ svabhāvaṃ santaṃ janayati ’pi tadutpattes tad-avyabhicāriṇāv ’pi tadutpattes tad-avyabhicāriṇāv āha – na santi pramāṇāni prameya-arthāni vaiyarthyāt. svayam eva akasmād agnir atra bādhyate. tad asya pramāṇa-lakṣaṇam asti prayatna-anantara-bhāvi-jñānam anitya-kāryam yathā gaur ity asya padasya arthe goṇī -cintanāt. kva punar ete śabdāḥ prayujyanta te tv ekena api vākyena śakye darśayitum vṛtteḥ. yad api prayoktā phalam aśnuta sambhavati na ca a-prayuktebhyaḥ phalam kvacit sāmarthyam, asti ca a-kṣaṇike sa iti. sa ca tādṛśaḥ svabhāvo ’nyatra na asti nirdiṣṭa-prayogaṃ tu jñeya-śabdasya ko ’rtha nāṭakam. kīdṛśaṃ rāṣṭra-pālaṃ nāma nāṭakam kṛtaḥ sa sarva-śabdān yugapac chṛṇuyād yasmāt tatra api taruḥ | ayam apy ayam eva bhāva-mātra-viśeṣaṇo ’sti kaścid dharmī -mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī -mukhena vyavasthāpya punar vyutthāpayati pravṛttir guṇa-doṣa-sandarśanena yuktā śāstra-an-āśraye tat-prasiddhe vicārasya padam. padaṃ ca nāma-ākhyāta-upasarga-nipātā -lakṣaṇaṃ viruddhe dṛṣṭānte na sambhavati -saṃvādi vacanaṃ tat-kṛtaṃ vacaḥ | sa āgama tad ayaṃ vināśa-hetur abhāvaṃ karoti tad ayaṃ vināśa-hetur abhāvaṃ karoti ’sti na aparaḥ | vyavahāraḥ sa ca asatsu na ’sti na aparaḥ | vyavahāraḥ sa ca asatsu na kaścit sahakārī tataḥ kevalo ’pi kuryād prāptā sāmānyaṃ ca tad-a-grahe || na gṛhyata asmāt kṛtakaḥ śabda īdṛśaḥ | sarve ’nityā gamyate tasya vastunaḥ | kaścid bhāga ca ekatvāt. nagara-bahutve ’pi nagarāṇi -bādhakasya bhāva eva bhāvād viruddhas tena – mā bhūt prayuktasya apy a-sāmarthyam viduṣaḥ sva-nidāna-ābhāsinam arthaṃ sūcayati doṣam an-uddhṛtya, bhavato ’py ayaṃ doṣa mithyā-avasāyād a-nigrahasthāne nigṛhīto ’si yathā anityaḥ śabda aindriyakatvād aindriyakatvād anityaḥ śabdo ghaṭa-vad bādhanam. na ca ekam eva kiñcin na asti |2|| sa khalu pratyakṣaṃ pramāṇaṃ na anumānam -madhya-rūpaṃ pūrvāparayoḥ koṭyor asti -śūnya-kevala-śabda-su-prayogān naraka-pātam prāṅ nityo bhūtvā paścād anityo bhavati

iti pratyavasthātum. api ca, karaṇānāṃ samagrāṇāṃ iti pratyekaṃ te ’vayavāḥ sārthakā iṣyante. iti pratyekaṃ te vākyam. tathā ca na anekaiti pratyetavyaḥ, yena evam ucyate. yasmād aiti pratyetavyo yena evam ucyate. yasmād aiti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na iti pratyeyam atha anyad eva. kiṃ ca ataḥ. yadi iti pradarśana-artham. tatra pratyakṣa-nirākṛto iti pradarśya vyutpāditaḥ. yatra eva taṃ na iti. prapañca-kathāyām apy a-kathita-eka-arthaiti prabheda-bāhyasya abhāvam āha, yam ayaṃ vastu iti prabhedād asaty api guṇa-atiśaye iti pramāṇa-antara-a-vṛttiḥ. na hi tasmin niścite iti pramāṇa-antaraṃ pravartate. yady evam, tad iti, pramāṇa-antarasya śabda-antarasya ca iti pramāṇa-vārttike prathamaḥ paricchedaḥ || || iti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ iti pramāṇaṃ dṛṣṭāntena upadarśyate. anyathā ekaiti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca iti pramāṇaṃ pratyakṣa-vat. asattā-niścaya-phalo iti pramāṇaṃ pratyakṣa-vat. pratyakṣasya api hy iti, pramāṇānām abhāve śāstra-sva-vacanayor iti prameyaṃ vyavasthāpya punas tat-pratipattaye iti prameyo ’bhāvaḥ. na eva abhāvaḥ kaścit, iti. prayatna-anantaraṃ jñānasya prāk sato iti prayujyamānaṃ padaṃ kakuda-ādimantam arthaṃ iti prayoga-viṣaya-cintāyām anya-apoha ucyate. aiti prayoga-samāsa ucyate na rūpa-samāsaḥ. tathā iti prayogaṃ samīhita-artha-yogyasya utpādanaṃ iti prayogāt phalam icchatā kṛtakā mantrā vācyāḥ iti pravartamānam a-sāmarthyam asal-lakṣaṇam iti. pravṛtty-abhāvād arthinaḥ. tasmāt tan na iti praśne na kaścid arthaḥ, tataḥ kvacid aiti prasaṅgaṃ kṛtvā nāndy-ante tataḥ praviśati iti prasaṅgo ’-nivṛtta eva. saṃskāra-bhedād iti prasaṅgo na nivartate ||118|| ekaṃ pradarśya iti prasādhayato ’-nirdiṣṭa-svabhāva-viśeṣasya iti prasādhayato ’-nirdiṣṭa-svabhāva-viśeṣasya iti. prasiddhiḥ khalv api virodhinaṃ pratijñāiti prasiddher anvaya iti cet. na, prāpteḥ iti prastāva-āśrayatve śāstraṃ bādhakam ity amum iti prastutya nāma-ādīni vyācaṣṭe, idam arthaiti prāk prayuktasya hetor doṣeṇa parājaya iti na iti prāptaṃ nirarthā apauruṣeyatā ||315|| tulye iti prāptam. tatra yady abhāvo nāma kaścit kāryaḥ iti prāptam. tatra yady abhāvo nāma kaścit kāryaḥ iti prāptā atra mūkatā || satāṃ ca na niṣedho iti prāptā atra mūkatā ||17|| satāṃ ca na niṣedho iti, prāyas tu saṅghāta-sthāyī bhāva-santānaḥ iti proktaṃ na ca tad-vastu kiñcana | tasmād iti prokte ’py arthāt tan nāśa-dhīr bhavet || aniti prokto rūpaṃ na asya api kiñcana ||125|| taditi bahu-vacanaṃ na syāt. dvayasya parasparaiti bādhayā samānam. api ca yo vastuto ’iti. bādhā-anupalambhe sāmarthyam iti cet, kim iti buddhi-rūpa-vāg vijñaptyor janya-janakaiti bravīti, yathā bhavāṃś cauraḥ puruṣatvād ity iti bruvan nir-anuyojya-anuyogān nigṛhīto iti bruvan pratipakṣa-vādini sāmānyena iti bruvan sāmānyena upadarśana-mātreṇa nityaṃ iti bruvāṇaḥ kaścit tat-samuccaya-rūpam ekaṃ iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau iti bruvāṇaḥ padārtha-vyavasthāṃ bādhate. sattvaiti bruvāṇasya kasyacin mukhaṃ vakrī-bhavati. iti bruvāṇo bhāva-dvayaṃ nitya-anitya-svabhāva-

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na jñāyante, teṣāṃ sattā-anubandhī nāśa bāhyaṃ tu tathābhūtaṃ dṛśyaṃ na asti kiṃ karoti. kurvan dṛṣṭaḥ, tena karoti śabda-artham adhikṛtya sarvaṃ pṛthag -sādhanād viruddho hetur asmābhir ukta eva yad api vinā jvālayā syād anyatra api syād -bhāvaḥ. tad-darśanād eva asya ghaṭo na asti tatra eka-daṇḍa-yoge ’py anyatra sa eva ayam sāmarthyād eva na iha sad-vyavahāra-viṣaya saty asati vā prayatne sañcarati me hasta ghaṭa ity ukte sāmarthyād eva na iha ghaṭa na vai anupalambhamānasya tāvatā na asti na an-upalabhamānasya tāvatā na asti anvayī. sāmarthyād eva atra anityaḥ śabda vyāpti-smaraṇe tat-sāmarthyād eva agnir atra tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam anityatva-abhāve kṛtakatvaṃ na bhavati tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam nityatva-abhāve ’py a-dṛṣṭasya punar dṛṣṭer janmā abhāvas tad idam abhūtatvān na dṛśyata prakṛtyā kecid eka-jñāna-ādi-phalāḥ kecin na śabdānām apy apauruṣeyatve ’py ubhayaṃ syād adhyayana-antara-pūrvakam adhyayanād syāt. tataś ca a-hetukatvam. anyathā abhāva ity ucyate. api tv evam asya na bhavati iti na abhāvaḥ syāt. tasmād abhāvaṃ karoti iti na abhāvaḥ syāt. tad abhāvaṃ karoti yasya api vināśo ’-hetukaḥ so ’vaśyaṃ nitya api bhāva-pratiṣedhaḥ. tad abhāvād bhavati tāvat – kim iyatā pratītiḥ syān na vā vācyaṃ vastv antareṇa śabdo na pravartata -viṣayā pratibhāsate. na eka-sambandhināv -antaratve ca bhedasya tato ’py asya bheda -arthatayā te bhāvā a-tad-arthebhyo bhinnā 80 || sarva eva gaur aśvād bhinno ’-bhinno vā ||312|| tatra ekas tattva-vin na anya | yathā hy ekas tasmād bhinnas tathā anyo ’pi vat tasya a-vyatirekād artha-antare ’-vṛttir evaṃ syāt. kaścid asya ātmā bhinno na anya buddhy-ārūḍhena dharma-dharmi-bhedena taṃ doṣaṃ prasañjayan para-matam anujānāti -ābhatā | jñāna-rūpatayā arthatvāt keśa-ādi yāvad asya sambandho dharmo vā na asti iti. yā tu tad-viṣayā sā tasya vyaktir tv a-niścinvan tat-sāmānyaṃ paśyāmi ’pi kiṃ vaidharmya-dṛṣṭānta-āśrayeṇa -prasaṅgo ’-sāmānādhikaraṇya-ādayaś ca anya-vinivṛttiḥ kathaṃ bhavet | na aśvavān anya-vinivṛttiḥ kathaṃ bhavet | na aśvavān yathā – māṭharād itaro brāhmaṇo bhojanīya tathā ca na ekas tad-ubhaya-rūpaḥ syād ca etat – na anvayo na vyatireka kāraṇa-abhāvo hi kārya-abhāvaṃ sādhayati eva na syāt, tad-a-tad-rūpayor a-vivekād virodhaḥ syāt. na ca svalakṣaṇaṃ śabda-artha -pramāṇa-uparodhasya puruṣasya pravṛttir vināśe ’napekṣo bhāvas tad-bhāva-niyata -anvayatve ca kā kasya pravṛttir nivṛttir vā doṣaṃ paśyāmaḥ prabhede vā guṇa-antaram viśeṣe vā kathañcid ekatva-hānir tad-a-vyatireke vā ādyāyām api prasaṅga a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam utpattau na taj-janana-śakti-pratiniyama tad eva idānīṃ katham abhāvo na asti -sādhana-aṅgatayā saṃśaya-hetum eva āha

iti brūmaḥ. ta eva kṛtakā anityāḥ sādhyante. na iti brūmaḥ. na ca asati tasmin na bhavitavyam. iti brūmaḥ. mahā-sāmarthyaṃ mahā-prabhāvasya iti brūyāt. etena tad-virodhaḥ pratyuktaḥ. iti bhavaty eva idaṃ nigraha-adhikaraṇam, yady iti. bhavaty eva. yayā sāmagryā sambhavati sā iti bhavati. kathaṃ tasya eva liṅga-liṅgi-bhāvaḥ. iti bhavati, kiṃ tarhi tad iha iti. na ca evaṃ iti bhavati. kīdṛśaḥ punaḥ pakṣa iti nirdeśyaḥ. iti bhavati, tata eva anya-abhāva-gatiḥ, taditi bhavati. tathā vaidharmyavat-prayoge ’pi – iti bhavati tad-arthaṃ vacanam iti cet. na ca na iti bhavati. tad-arthaṃ vacanam. yady aniti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ iti bhavati. na ca tatra kaścid agnir atra ity iti bhavati. na ca na asti iti vacanāt tan na iti bhavati. na hi svabhāvasya abhāve bhāvo iti bhavati. nanu tad-abhāve ’nupalambhāt siddhā iti bhavatu kāryasya kāraṇena avinābhāvas iti. bhavatu tasya idaṃ nāma abhāva iti. tathā iti. bhavatu nāma bhāvānāṃ svabhāva-bhedaḥ iti. bhavatu vahny-ādīnāṃ kṛtakatvād yathāiti bhārata-adhyayane ’pi bhāvād vyabhicāri. nanu iti bhāva eva kaścin nāma antareṇa uktaḥ syāt. iti bhāva-pratiṣedha eva kriyate. api ca, iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya iti bhāvas tad-abhāva-lakṣaṇo vināśaś ca saha iti bhāvān na bhavati iti hetu-pratiṣedho ’sya iti. bhāve vā kiṃ prapañca-mālayā iti iyān eva iti. bhinneṣu pravādeṣv ekatra vastuni viruddhaiti bhūta-vat. tad-darśinyāḥ sā bhrāntir iti cet. iti bheda-upādhitvād dravya-antara-van na bhedaḥ iti bheda eva eṣām a-bhedaḥ. evaṃ-jātīyāś ca iti bhedam a-bhedaṃ vā pṛcchan viśeṣam eva iti bhedaś ca kiṃ-kṛtaḥ | tadvat puṃstve katham iti bhedasya a-sāmānya-doṣo ’pi na asti. pariśiṣṭa iti bhedān na a-bhinna-pratibhāso yujyate. atha iti bhedān na saha-utpatty-ādayaḥ. evaṃ tarhi ya iti. bhedo dharma-dharmitayā buddhy-ākāra-kṛto na iti mata-anujñā nigrahasthānam iti. atra api yadi iti matiḥ punaḥ || sāmānya-viṣayā keśaiti matir na bhavati. na ca asyāḥ kathañcid bhāve iti. mano-vikalpasya tad-viṣayatvam asiddham. na iti manyate. tato ’sya rajata-samāropaḥ. tathā iti manyamāna āśrayaṃ pratikṣipati sma. tena eva iti manyamānaḥ praṇetā nyāya-śāstrasya anya-apoha iti martyena na bhāvyaṃ go-matā api kim ||70|| iti martyena na bhāvyaṃ gomatā api kim ||24|| iti. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya iti mithyā-vāda eṣaḥ. sthitam etat, na bhāvānāṃ iti. ya eva khalu na ity anvaya-pratiṣedhaḥ, sa iti. ya evaṃ-vādinas tān eva prati. girāṃ satyaiti. ya eṣa kasyacid darśanāt kvacit prāptiiti. yaḥ punaḥ pratijñayā bādhanād dhetu-virodha iti. yaḥ punaḥ prākṛta-viṣayasya vahneḥ śītaiti yaḥ san sa vināśī, naśvaratā-nivṛttau ca iti yat kiñcid etat. atha vā yadi kasyacit iti yat kiñcid etat. avayava-viparyāsa-vacanam aiti yat kiñcid etat. kiṃ ca, atyanta-bheda-aiti yat kiñcid etat. khasya svabhāvaḥ khatvam iti iti yat kiñcid etat. puruṣa-icchā-kṛtā ca asya iti yat kiñcid yataḥ kutaścit syāt, taj-jananaiti. yat punar etad artha-niṣedhe ’n-arthakaiti. yat punaruktam ubhaya-pakṣa-sampratipannena

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-jñāna-abhāvād evaṃ bhavati idaṃ na upalabha eva sādhyo na itara ity uktaṃ bhavati. iṣṭa samanantaram || idaṃ dṛṣṭaṃ śrutaṃ vā idam eva – svabhāvaḥ kāryam anupalabdhiś ca -vivekinīṃ buddhim anubhavatas tato ’nyad syāt. te tu bāhulye ’py andhā eva sarva viṣayāḥ kārya-svabhāvasya ekatve ’pi vastuta tat tarhi rūpaṃ varṇānāṃ sarvatra a-viśiṣṭam -lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā -lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā ca etad anityaḥ śabdaḥ kṛtaka-anityatvād uktam atra. yady a-viśeṣaḥ syāt syād etad iti pratijñā-padayor virodhāt pratijñā-doṣa ca ādau svataḥ sutau dvau janayāṃ babhūva. sāmānyānāṃ na vidyate | vṛkṣo na śiṃśapā eva uttara-kālaṃ vibhāvayanto vināśo ’sya bhūta vaktavyaṃ viruddha-anaikāntika-pratipakṣeṇa tathā anya-sattayā asattā kiṃ na sidhyati ayam upālambhaḥ syāt – kathaṃ ṣaṣṭhy-ādaya śabdena prabodhyata an-aśvatvam asya asti varṇānāṃ viṣa-nirghāta-ādi-samartho na anya na asti na sa vaktā, yathā upala-khaṇḍa ko hy eṣa niyamaḥ – saṃhatāḥ para-upakāriṇa ātmā evam iṣṭaḥ, tasmān na ayaṃ caurya-hetur a-pratipakṣam – idam eva iha na anyad saṃvarṇanam iva prayoga-apeta-śabda-vad etad -nāntarīyakatvāt, yathā ghaṭena udakam ānaya -an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca -niyamas trir-abhihitasya ananubhāṣaṇam sthānaḥ sāmānyena upasaṃharati sarvaṃ pṛthag iti, yuktam a-pratyuccāraṇaṃ nigrahasthānam a-pūrvaḥ sarvathā jāyate, na pūrvo vinaśyati ity āha. kiṃ tarhi sa eva bhāvo na bhavati – idam upalabhe, aparaṃ na upalabhe ca prakṛtir vikāra iti kathaṃ lakṣayitavyam anyatra api svabhāva-bhāvī viśeṣa-abhāvād sarvā śabda-prabhavā buddhis tad-vyaktir sva-ātmany an-upakurvāṇo ’napekṣasya ādhāra grāhya-viṣayayā siddhā, na itarayā -pratiṣedha-nirdeśa eṣa bhāvaṃ na karoti iti dvayo rūpayor asiddhir viparyaya-siddhir bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na karoti udaka-dhāraṇa-viśeṣa-ādi-kārya-samarthā kaścit, yathā rājñaḥ puruṣaḥ, puruṣo rajña cet, darśanaṃ khalv a-pratīyamānam an-aṅgam cet. darśanaṃ khalv a-pratīyamānam an-aṅgam -sthāpanāya tatra eka-śabda-niyogo ’pi syād vācyam, uttaraṃ ca āśraya-abhāve ’yuktam ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti grahāt. na hy ekasmin pratibhāse samānā -pratilambha-hetuṃ vastu-viśeṣam apekṣanta nāma-karaṇa-mātreṇa kāṣṭhaṃ na dṛśyata iva a-viśeṣād vā kañcid anugṛhṇāti na aparam gamyate sato ’vaśyaṃ naśvaraḥ svabhāva vā vivekena vyavasthāpanāt. sāmānyaṃ viśeṣa śāli-bīja-ādīnām api sa svabhāvaḥ sva-hetor śāly-ādi-bījānām api sa svabhāvaḥ sva-hetor ca idaṃ pratijñāṃ pratijñā-sādhanāya āha eva kṛtam iti. na a-yogye samayaḥ samartha avayava-rāge vā avayavi-rūpam a-raktam evaṃ syād yuktaṃ vaktum – mādṛśo vaktā rāgī evaṃ syād yuktaṃ vaktum – mādṛśo vaktā rāgī pratiṣidhyate | bruvāṇo yuktam apy anyad pratiṣidhyate | bruvāṇo yuktam apy anyad samuccaya-ayoge kim idānīṃ vidheḥ sāmarthyam

iti yato ’bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa iti yatra arthe vivādena sādhanam upanyastaṃ iti yatra avasāya-dhīḥ | sa tasya anubhavaḥ sā iti, yathā anitye kasmiṃścid gamye sattvam iti yathā-anubhavaṃ tad-vivecano vaidharmyaiti yathā-iṣṭaṃ praṇīyante. tasmāc chabdaiti yathā iha kāraṇa-bhedo bhinna-viśeṣa-upayogān iti yathā-kathañcit prayuktād api phalaṃ syāt. iti yathā-kathañcid api viśeṣitas tat-svabhāvaḥ iti, yathā-kathañcid api viśeṣitas tat-svabhāvaḥ iti yathā. kvacid arthe vipratipattau prasiddham iti. yathā ca asya svayam a-bheda-vādino ’-bhedaiti. yathā ca āha – dharmi-viśeṣaṇatvena iti yathā. tasya sādhya-sajātīya-vṛttino liṅgasya iti yathā prakaraṇe kvacit || sarva-śruter ekaiti yathā-pratīti vyapadiśanti ity uktam. na hi iti, yad vaidharmya-vacanam anaikāntikaiti. yadā punar evaṃ-vidhā anupalabdhir eva iti. yadā punar yad yathā vācakatvena vaktṛbhir iti. yadā punar vyavaccheda-antara-a-nir-ākāṅkṣas iti yady anyo ’pi jānīyāt taṃ tathā eva iti. yady apy upala-khaṇḍād ubhayaṃ vyāvṛttaṃ iti. yady api kvacit kārye ’vadhānavatām arthānāṃ iti yady ayam abhiprāyaḥ, tadā na kaścid doṣaḥ, iti. yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, iti. yadi goṇī-śabdāt kakuda-ādimaty arthe iti. yadi ghaṭena añjalinā vā udaka-ānayanaṃ iti. yadi ca na viṣayī-kṛtam eva tat sādhanena, iti. yadi tāvat para-pratipādana-arthā pravṛttiḥ, iti. yadi dṛṣṭānta-prayogaḥ kim ṛjunā eva tatiti. yadi nāma vādī sva-sādhana-artha-vivaraṇaiti. yadi sā sarvadā an-atiśayā kim idānīm iti. yadi hi kasyacid bhāvaṃ brūyāt, na bhāvo iti. yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt. iti. yasya avasthitasya dharma-antara-nivṛttau iti. yā kācid bhāva-viṣayā dvidhā eva anumitis iti. yā tu tad-viṣayā sā tasya vyaktir iti. manoiti yācitaka-maṇḍanam etat. kathaṃ tarhi idānīm a iti yāvat. anupalabdhāv api viparyaye pratyakṣaiti yāvat. tathā ca ayaṃ na kiñcit karoti ity iti yāvat. tad etau dvau hetū viparyaya-sādhanād iti yāvat. tena ayam evaṃ vācyaḥ syāt – pātaṃ na iti yāvat. sāmānya-kārya-sādhana-prasiddhena iti. yāvadbhiḥ padair artha-parisamāptiḥ tadā iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. aiti yuktaṃ tatra smaraṇa-ādhānam. a-darśanaṃ tu iti yuktaṃ paśyāmaḥ. na ca niḥ-prayojanā lokasya iti, yuktam a-pratyuccāraṇaṃ nigrahasthānam iti. iti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu iti yuktam, kiṃ tarhi tad eva iti. dvayasya iti yuktam. tathā a-kārya-viśeṣo nityo bhāvaḥ iti yuktam. na ca anyo ’nyasya vināśaḥ, iti yuktam. vrata-caryā-bhraṃśa-ādinā dharma-aiti yena anvaya-vyatirekau syātām. vināśa-hetviti. yena ātmanā tayoḥ | bhedaḥ sāmānyam ity etad iti yo na tad-dhetuḥ so ’-tat-svabhāvaḥ syāt. iti yo na tad-dhetuḥ so ’-tat-svabhāvaḥ syāt. iti. yo hi prāk pratijñām uktvā hetu-udāharaṇaiti yogyatā tat-sambandhaś cet. tat kiṃ vai iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid iti rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśanaiti, rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśanaiti rāja-kula-sthitiḥ || sarvān arthān samī-kṛtya iti rāja-kula-sthitiḥ ||20|| sarvān arthān samīiti riktā vāco-yuktiḥ. etena pakṣa-sapakṣa-

iti SV_15007 SV_06410 V3_08505 SV_02803 SV_15207 SV_16928 VN_06809 PV_03150 VN_02608 V3_12404 VN_01317 VN_02224 V3_12704 VN_01004 VN_05708 VN_01008 SV_17125 V2_07113 V3_00510 SV_14106 SV_00222 SV_15001 V2_07603 SV_03616 SV_08406 SV_10502 V3_09412 SV_05102 SV_00908 V3_10908 SV_01211 V2_09409 SV_01206 V2_09411 SV_01716 V3_01204 PV_03169 VN_04114 VN_01910 VN_04104 PV_03238 PV_03496 SV_00402 V1_01905 V3_11507 V2_04506 V3_09207 V3_12504 V2_04913 SV_17524 PV_02090 PV_04211 SV_04311 SV_02811 PV_02144 PV_04192 V2_05013 VN_02916 SV_01518 V2_09807 SV_08111 SV_07204 NB_03042 VN_02010 HB_02210

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-antaram eva na bhavati. tathā hi yogyatā -abhāvāt. sati vā sa kārya-kāraṇa-bhāva varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca -vyatirekayor ādriyeta. tasmād apoha-viṣayam śabdāḥ punar anyatra anyathā dṛśyanta svargaḥ, tan-nivāsiny apsarā urvaśī nāma nigrahasthānam ity etāvan-mātram iṣṭam -śabdāś ca ime svayaṃ kṛtāḥ || śṛṅgaṃ gavi upadarśanena. evam eva nityaḥ śabda -ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati na nivṛtti-prādur-bhāvāv iti kasya tāv -capeṭa-śastra-prahāra-ādīpana-ādibhir api śaśa-sambandhi. yady evaṃ sambandho na asti kvacid viṣaye ’sad-vyavahāra-upagame sa kuta tayoḥ pṛthag vacane ’pratibhāyāḥ ko viṣaya yatra eva asti sarvo ’sad-vyavahāra-viṣaya syāt tathā hy eṣa sthāṇur ayaṃ mārga a-paśyatām ||45|| eṣa sthāṇur ayaṃ mārga na ca abhyupagamo yukti-bādhane samartha -lakṣaṇaḥ pratyakṣa-sāmarthya-siddha iti cet. na, dharma-bheda-parikalpanād eva na syāt. tathā hi tal-lakṣaṇaṃ vastv tasmin sādhya-abhāve hetv-abhāvasya sandehād yujyante śabdānāṃ vā yathā-vastu-vṛttāv lakṣaṇaṃ yad arthakriyā-yogyatā a-yogyatā ca -lakṣaṇatvāt svabhāva-hetāv antar-bhavati sidhyet. sa ca an-anvayasya na sidhyati teṣv apy eṣa doṣo ’-dvayānāṃ dvaya-nirbhāsād atra yathā rakto bravīti tathā virakto ’pi tatra yathā rakto bravīti, tathā virakto ’pi sādhayaty atiprasaṅgāt. na ca tena na asti vyāpty-asiddheḥ. na api tena na asti tad-arthaṃ vacanam iti cet. na ca na asti ’sya vyāvṛttam iti bhavati. na ca na asti ’vaśyam iha āśrayaḥ | tad-abhāve ca tan na a-saṃhata-viṣayaṃ pārārthyam eṣām -adhigateḥ punaḥ | śabda-artho ’rthaḥ sa eva iti cet, syād etat, varṇa-krama-nirdeśavad -pūrvakaṃ kaścit kuryāt. na asty ātmā ’pi doṣa-udbhāvana-mātrād aparasya upakṣepa | pratyabhijñāna-saṅkhyātāṃ svabhāvena kṣaṇikā tasmāt kramād varṇān prapadyate || bhāvo ’pi bhāva-mātra-anurodhini ||2|| hetur | tad-artha-anantara-grāhi (19abc) pratyakṣam sandigdham. sandehe vyabhicāra-bhāk. dvayor tad-vidas tasya tad-gamakaṃ tatra -vastukaṃ śabda-mātram icchā-vṛtti vidyata vācyam – katham asato ’nvaya-pratiṣedha artha-avisaṃvādas tu dvayor api tulya śabdo niṣ-paryāyaṃ nityaś ca syād anityaś ca | iṣṭaś ced buddhi-bhedo ’stu paṅktir dīrghā || anyatra a-dṛṣṭa-rūpasya ghaṭa-ādau na evaṃ bhavaty anityo ’yam anityatvam asya hy asya samāropo yathā sthiraḥ sa-ātmaka an-upāyataḥ || upāyasya a-parijñānād -dharaḥ | pārtho dhanur-dharo nīlaṃ sarojam -dharaḥ | pārtho dhanur-dharo nīlaṃ sarojam yathā śramaṇā garbhiṇī, na asty ātmā kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam ’tiprasaṅgād dravyam eva upayujyata āśrayeṇa. pratibandhe vā kaḥ pratibandha eva iṣṭam, sādhanatvena abhidhānāt. svayam -artha-ghoṣaṇam, nityaḥ śabdo ’nityo vā kiṃ nityo bhāvaḥ svabhāvata āhosvid anitya

iti rūpa-atiśaya eva bhāvānām ity āveditaṃ prāk. iti rūpaṃ taj-janitaṃ bheda ity a-viśeṣāt. sarvaiti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpaiti liṅgaṃ prakīrtitam | anyathā dharmiṇaḥ iti loka-prasiddhy-anuvidhāne ’pi sambhavaty eṣām iti loka-vādaḥ. tam an-ādṛtya anyām eva arthaiti. loke ’-vidyā-timira-paṭala-ullekhanas tattva iti loke syāc chṛṅge gaur ity a-laukikam | gavaiti vaktavyaṃ jaḍasya pratipattau vicāra-abhāvāt. iti vaktavyam. atiprasaṅgo hy evaṃ syād ity iti vaktavyam. avasthitasya dharma-antaram iti ca iti vaktavyam. tasmān na jyāyān ayaṃ tattvaiti vaktavyam, na viṣāṇam. kiṃ vai sambandhaiti vaktavyam. na hy anupalambhād anyo iti vaktavyam, nir-viṣayatvād a-vācyā eva syāt. iti vaktavyam, viśeṣa-abhāvāt. sarva-pramāṇaiti vakti iti kaścana | anyaḥ svayaṃ bravīmi iti iti vakti iti kaścana | anyaḥ svayaṃ bravīmi iti iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam iti vakṣyāmaḥ. tata eva puruṣa-kāryatā buddhīnām iti vakṣyāmaḥ. tathā ca āha – sarva eva ayam iti vakṣyāmaḥ. tasya ca vināśa-avyabhicārāt sa iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ iti vakṣyāmaḥ. yaś ca ayaṃ sarvatra vastu-kṛtam iti vakṣyāmaḥ. sa ca (166cʼ) arthakriyā-yogyo iti vakṣyāmaḥ. sac-chabda-vyavahāra-pratiṣedhe iti vakṣyāmaḥ. sarvathā na asti samāno dharmo iti vakṣyāmaḥ. sarveṣāṃ viplave ’pi pramāṇa-taditi vacana-mātrād a-pratipattiḥ, na api viśeṣāt, iti vacana-mātrād a-pratītiḥ. na api viśeṣāt, iti vacanāt tathā bhavaty atiprasaṅgāt. tat iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād iti vacanāt tan na asty eva yathā yadi | na asti iti vacanāt tan na asty eva yathā yadi | na asti iti vacanād api tad-gateḥ ||26|| yatas tad-bhāvaiti vacane dharma-viśeṣaṇatvena upādānāt tasya iti vacane na virudhyate || mithyā-avabhāsino vā iti vatir atra upāttaḥ so ’nyadā apy an-anurūpaṃ iti vayaṃ bauddhā brūmaḥ. ke bauddhāḥ. ye iti. varṇa-krama-nirdeśavan nirarthakam. yathā iti varṇitam || pūrva-anubhūta-grahaṇe mānasasya iti varṇeṣu rūpa-ādāv a-vicchinna-avabhāsinī | iti vartate. tādātmyaṃ hy arthasya tan-mātraiti vartate. mānasam api indriya-jñānena iti vartate. yatra anvayo vyatirekaś ca iti vastu-gatiḥ. tatra gamaka-lakṣaṇa-vidhānena iti vastu-gamyaṃ vastu sidhyati. etena anityatvaiti. vastu-rūpa-anukarṣī khalv asati pratiṣedho iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam iti. vastubhir na āgamās tena kathañcin iti vā katham || saṅkhyā-saṃyoga-karma-āder api iti vā kutaḥ | a-jñāta-vyatirekasya vyāvṛtter iti vā, tad-dharmatām eva avataranto vikalpā nānā iti vā, na tatra bhede niścayo bhavati. niścayaiti vā parikalpayet | hetumattvād viruddhasya iti vā yathā || pratiyogi-vyavacchedas tatra apy iti vā yathā ||12|| pratiyogi-vyavacchedas tatra iti vā, hetu-virodho ’pi yatra pratijñayā hetur iti, vākyeṣu viśeṣa-abhāvāt, sarva-prakārāṇāṃ iti, vākyeṣu viśeṣa-abhāvāt, sarva-prakārāṇāṃ iti vācyam. tasya upayoge śaktāv arthakriyāyām iti vācyam. sthiti-karaṇaṃ cet tatra api tulyaḥ iti vādinā. yas tadā sādhanam āha. etena yady api iti vāde dvādaśa-lakṣaṇa-prapañca-prakāśana-śāstra iti vikalpe prāṅ nityo bhūtvā paścād anityo

iti PV_03334 HB_03017 SV_06509 VN_04308 SV_11326 SV_14201 PV_04208 SV_00822 V3_08402 SV_15421 SV_01021 V2_09209 NB_03084 SV_11512 NB_02034 V2_06205 NB_02035 V3_11502 V3_02303 VN_03319 SV_14005 V3_12713 V3_04910 VN_03617 V3_01601 V3_02306 SV_17211 SV_15107 PV_03498 SV_12229 SV_15811 SV_06414 HB_03110 HB_00312 HB_00607 VN_05701 V1_03802 SV_09717 V2_05608 PV_03125 V1_01408 SV_01108 NB_03134 V3_01502 PV_04046 V3_02010 V2_05402 SV_07819 SV_06919 SV_03714 SV_07920 SV_09603 V3_07601 V2_05304 V2_05206 V3_10707 V3_11504 NB_03094 HB_02705 SV_08519 V3_11404 SV_12503 V3_10403 SV_13921 VN_04608

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sā asty ākāra-viśeṣiṇī | sā bāhyād anyato vā -avasthā-ādiṣu kiṃ na abhāva-pratipattir -varṇite tu buddhi-pratibhāsa-āśraye na doṣa -āder a-vijñāta-pratipādana-a-sāmarthya artha-viśeṣa-samīha-a-preritā vāg ata idam tathā hy agninā kāṣṭhaṃ daṇḍena ghaṭa bhavet || prāṇa-ādy-abhāvo nairātmya-vyāpī hetutve ’pi na kevalānāṃ sāmarthyam asti hetutve ’pi na kevalānāṃ sāmarthyam asti nir-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād ||14|| sa tasya vyatireko na niścita | (66ab) sa tasya vyatireko ’-niścita sapakṣe ’sattvam, a-sapakṣe ca sattvam vat prasaṅgaḥ. icchā-vṛttau ca pauruṣeyatvam yathā – na atra śīta-sparśo vahner yathā – na tuṣāra-sparśo ’tra agner yathā – na atra śīta-sparśo dhūmād sa tasmād eka-svabhāvo na bhavati viruddhā iṣyate, sā anya-viṣaye ’pi tulyā -jātim atipatati viruddhatām asiddhatāṃ ca -svabhāva-parāvṛttiṣv eva dīpa-ādiṣu dṛṣṭam ucyeta, na parikleśito devānāṃ-priyaḥ syād nityaḥ kṛtakatvāt prayatnānantarīyakatvāc ca tasya tat sva-pakṣa-viruddhaṃ na abhimatam anyatara-vacana-sāmarthyād ghaṭasya api sa -uparodhād virodhe so ’nya-kṛte ’pi tulya sa tāṃ kadācit kvacin nivedayed api -sambhāvanā-ayogāt. evam ayaṃ janako na evam kutaḥ | na akṣa-grāhye ’sti śabdānāṃ yojanā yadi puruṣāḥ śaktāḥ syur idānīntanā api para-upādhi-buddhiḥ śrotur na vaktur syāt. na hi bheda-upādhir eva bhedo ’yam ata anupalabdhir abhāva-vyavahāra-sādhanī pramāṇam ity apy an-adhigate svalakṣaṇa -anvayinam api dharmaṃ svabhāvam icchanti uttaram uttara-viṣayaṃ ca uttaraṃ brūyād darśanam iyaṃ vyavasthā, na tu yathā-tattvam tasmin sādhya-abhāve hetv-abhāvasya sandehād syāt, upalabhya-sattva eva syān na anyathā vikalpayan kiñcid āsīn me kalpanā īdṛśī | vikalpayan kiñcid āsīn me kalpanā īdṛśī | vaktavyam, viruddha-anaikāntika-pratipakṣeṇa – anityaḥ śabdaḥ, kṛtakatvād ākāśa-vad siddhiṃ sādhanād upajīvati, na paro dūṣaṇam sā gamyate ca taiḥ | balāt tava icchā iyam sā gamyate ca taiḥ | balāt tava icchā iyam -ayogaṃ darśayan paraṃ pratiruṇaddhi vyaktyā bheda-abhāvād vyaktā eva sarvatra vā syāt. yathā kuṇḍe badarāṇi vartanta yat kiñcid etat. khasya svabhāvaḥ khatvam na iṣyante. tāsām eka-rūpatvāt. asya idam svabhāva eva hi kayācid apekṣayā dharma svabhāva eva hi kayācid apekṣayā dharma eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa vyatireka-niścayaḥ. tat-tulya eva asti abhāvāt, yaḥ sarvajñaḥ, sa vaktā na bhavati yathā – vīta-rāgaḥ sarvajño vā vacanād vīta-rāgaḥ kaścit sarvajño vā, vaktṛtvād abhāva-siddhir ity anya-bhāvo ’pi tad-abhāva a-janyatvād asya idaṃ sāmānyaṃ bhedo vā bhavanti, pratibandha-ādi-sambhavād na apy a-darśana-mātram abhāvaṃ gamayati tathā api idam asiddham eva asato virahād abhimato ’rtha-kalāpo na vyaktau na kriyāyām eva bahulaṃ vyutpadyamānā loke dṛśyanta

iti vicāram idam arhati || darśana-upādhiiti vicāritaṃ pramāṇa-viniścaye. tasmād ayam iti. vicchedaṃ sūcayann ekam a-pratikṣipya iti vijetā na syān na nigraha-arhaḥ. a-sambaddhaiti viduṣaḥ sva-nidāna-ābhāsinam arthaṃ sūcayati iti vināśa-hetavo bhāvānāṃ dṛśyante. anvayaiti vinivartane | ātmano vinivarteta prāṇa-ādir iti. vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad-anumānāt iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad iti vipakṣayor vyāpya-vyāpaka-bhāva-cintāyām aiti vipakṣe vṛttir āśaṅkyeta, vyatireka-sādhanasya iti vipakṣe vṛttir āśaṅkhyate. vyatirekaiti viparyaya-siddhiḥ. etau ca sādhya-viparyayaiti vipralambha-āśaṅkā. api ca, sambandhinām iti. viruddha-kārya-upalabdhir yathā – na atra iti. viruddha-kārya-siddhyā, yathā – na śītaiti. viruddha-vyāpta-upalabdhir yathā – na iti viruddhaḥ. ca-śabdo dvayor ekasya asiddhāv iti viruddhaḥ syāt. tena tatra eva bādhane iti. viruddhatā siddhe hetor dharmiṇi bhāve iti viruddham eva. na, a-bhinna-janmanaḥ iti. viruddhāvyabhicāry api saṃśaya-hetur uktaḥ, iti viruddhau dvau ca nirdiṣṭau. na hi svabhāvād iti virodha yujyeta. sa hi svayaṃ pratipanne iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarvaiti virodhaḥ syāt. bhavaty eva anya-kṛte ’pi iti vivakṣā-pūrvakāṇāṃ śabdānām artha-niyamaḥ iti vivecanīyasya rūpa-bhedasya abhāvāt. na iti vivecitam || vicchinnaṃ paśyato ’py akṣair iti. viśeṣa-a-sambhava etat syāt. sa ca duḥiti viśeṣa iti cet. kaḥ punar upayogo vaktuḥ iti viśeṣa-nirdeśāt. tataś ca upādhy-abhāve iti viśeṣaṇaṃ ca a-vācyam, anupalabdhi-lakṣaṇaiti viśeṣaṇīyam. adhigate tu svalakṣaṇe tatiti viśeṣaṇena tathāvidhasya a-tat-svabhāvatāṃ iti viṣaya-ajñānam uttara-ajñānaṃ ca iti. viṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ iti vistareṇa vakṣyāmaḥ. anityatve yathā kāryam a iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. iti vetti na pūrva-ukta-avasthāyām indriyād gatau iti vetti na pūrva-ukta-avasthāyām indriyād gatau iti. vaidharmya-vacanam anaikāntika-pratipakṣeṇa. iti vaidharmyeṇa. viparīta-vyatireko yathā – yad iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm iti vyaktam īśvara-ceṣṭitam || vadann a-kāryaiti vyaktam īśvara-ceṣṭitam ||7|| vadann a-kāryaiti vyaktam etad rāja-śāsanam. na ca svayam aiti vyakti-śūnyeṣv api pradeśeṣu dṛśyeta. na ca iti. vyaktir vā tair abhivyakteḥ. yady ādheyatā, iti vyatireka-āśrayā ṣaṣṭhī na syāt. na hi tatra iti vyatireka-pratītir a-tad-ākāra-viśeṣavatī ca iti vyatirekī iva dharmiṇo nirdiśyate. na hi iti vyatirekī iva dharmiṇo nirdiśyate. na hi iti vyatirekī kathyate. na ca evaṃ-vidho iti vyatireke siddhe ’sati nāstitā-abhidhānam iti vyatireko ’-darśane ’pi na sidhyati, sandehāt. iti. vyatireko ’tra asiddhaḥ, sandigdho ’nvayaḥ. iti. vyatireko ’tra asiddhaḥ, sandigdho ’nvayaḥ. iti vyapadiśyate. anya-bhāva-lakṣaṇo ’bhāvaḥ iti vyapadeśaṃ na arhati. anya-apohe ’py eṣa iti vyabhicāra eva. a-pratibaddha-upakārāś cakṣuriti vyabhicāra eva. tasmān na viśeṣaṇam atiśayaiti, vyabhicāri vā. atha api tad-abhimatāt iti vyartha eva syāt. tathā ca idam an-upakāryaiti vyarthaṃ śabda-anuśāsanam. na vyarthaṃ

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vyavahāro ’pauruṣeyaḥ. na ca sarvo ’-vitatha śabdair an-ākṣepān na syāt tatra pravṛttir ca iṣṭa-saṃvādaḥ śakya-vikalpe na asti ekasya kārakaḥ | ātmā ekatra api so ’sti -vṛtti-niyata ity a-bādhāyāṃ sādhya-siddhir a-vyavadhānena – idam asti idaṃ na asti -ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa api na atinirūpaṇād asiddha-abhidhānam -sāmānya-codanā-sambhave kuto rūpa-vijñānam nimitta-upadarśanena anupalabdher na asti api strī dārā ekam api sikatā-dravyaṃ sikatā kāryasya utpattau mṛd-dravyaṃ pariṇatam na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād dhūma-kāraṇāni santi dhūma-abhāvād -sāmarthyāni śīta-kāraṇāni santi, vahner etat – yatra tad-icchā tatra vastu-bhāva virodhāt. tasmāt – yat sat tat kṣaṇikam eva api sarvam evaṃ-vidham asad-vyavahāra-viṣaya tathāvidhe ’-viśiṣṭa iti so ’pi tathā astv -svabhāva-a-sthitayor iva duḥkha-sukhayor vyāvṛttaṃ tathā api sarvo vīta-rāgo na vaktā a-pratipatter agni-svabhāvasya a-pratipattir -parisamāpteḥ. kim antar-gaḍunā sāmānyena ca. api ca idaṃ mantrā apauruṣeyāś ca an-ādheya-atiśaya-ātmā parair apekṣate ca na apy anyam ity akiñcitkaraś ca apekṣyata tatra eva tathā kārakatvam a-kārakatvaṃ ca sarvasya tādātmya-pratītir mā bhūd || cakṣuṣo ’rtha-avabhāse ’pi yaṃ paro ’sya dharmī. na ca sa eva arthaḥ svalakṣaṇam dharmī. na ca sa eva arthaḥ svalakṣaṇam na ca te pramāṇa-traya-nivṛttāv api na santi na ca te pramāṇa-traya-nivṛttāv api na santi grahaṇe grāhyatayā iṣṭam asty anyad vā puruṣaḥ. na hy ayam arthaḥ samartho na ayam śabdānāṃ kiṃ rūpam abhidheyam āhosvid bheda -kathāyāṃ tu na kaścid doṣo niyama-abhāvād sāmānye ’pi prasaṅgaḥ. na brūmaḥ śabda eva tathā hy artho ’yaṃ na ayam artho na tatra pravṛtti-nivṛttī kuryāṃ kārayeyaṃ vā pratyakṣā iyam an-abhilāpā ca pratibhāti kevalam ayaṃ tathābhūtaṃ pratyāyayiṣyāmi artha-antaratve tato ’rtheṣu jñāna-utpattir -saṃśrayaḥ | na asiddhiḥ śabda-siddhānām -vat | yaḥ paśyaty ātmānaṃ tatra asya aham svayaṃ-śruter āha sūtra-kāraḥ – svayam iti śāstra-anapekṣam abhyupagamaṃ darśayati dṛśya-adṛśyayor viṣayayoḥ, tad grāhyam -yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv yat sat tat sarvam anityam, yathā ghaṭa-ādir na dhvaniṣu. tatra dhvanibhyo bhinnam asti -siddhitaḥ | pratikṣepe ’py a-bādhā -siddhitaḥ | pratikṣepe ’py a-bādhā tena agni-hotraṃ juhuyāt svarga-kāma ||35|| tena agni-hotraṃ juhuyāt svarga-kāma iti, tatra ānupūrvyām asatyāṃ syāt saro rasa vedaṃ veda-arthaṃ vā anyathā apy upadiśed ca nāma buddhi-sādhanaṃ pratyeti na buddhim a-pratipāditam arthaṃ pratipattuṃ samartha ākṣipta-tad-anya-vyāvṛttir niveśyata -prayojana-vyāvṛttis tu bhinnānām a-viruddhā api kiṃ na pratyavekṣyate sambhavati na vā vaktur abhipretaṃ tv arthaṃ sūcayeyur so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād pratipādyate, nir-upākhya-vad anya-vad vā

iti vyarthaḥ pariśramaḥ. atha vākyam apauruṣeyam iti vyarthaḥ śabda-prayogaḥ syāt. arthakriyāiti vyarthā eva apauruṣeyatā. vācyaś ca hetur iti vyarthāḥ syuḥ sahakāriṇaḥ ||164|| yady ekaiti vyartho hetuḥ. bādhāyām api sādhana-sāmarthya iti vyavasāyāt, dṛṣṭānta-asiddheś ca. tac ca tasya iti vyavasthā-mātraṃ bhidyate, na arthaḥ. arthaiti. vyavahāra-darśanāt tādṛśaṃ parājayaiti vyavahāra-lāghava-arthaṃ kaścit sāṅketikīṃ iti vyavahāraḥ sādhyate mūḍhaṃ prati, jananaiti vyavahāras tatra kiṃ bāhulyaṃ yena evaṃ iti vyavahārasya upagamāt. na ca dharmasya iti vyākhyātaṃ vārttike. tatra yathā rakto iti. vyāpaka-anupalabdhir yathā – na atra iti. vyāpaka-viruddha-upalabdhir yathā, na atra iti vyāpty-asiddher vyabhicāraḥ. etena mad-upagama iti vyāpti-siddhiḥ. artha-antare gamye kāryaṃ iti vyāptiḥ, kasyacid asato ’bhyupagame taliti vyāptiḥ: sarva evaṃ-vidho ’nupalabdho ’saditi vyāptir asad-vyavahāra-niścayena anupalabdhiiti vyāptyā vyatireka-asiddher a-vyatirekaḥ. aiti vyāmūḍhaṃ jagat syāt. syād etat, na tatra iti vyāvṛtti-sādhanena darśayati. yas tarhi iti vyāhataṃ paśyāmaḥ. tathā hi samayatve hi iti vyāhatam etat. tasmād yaḥ kaścit kasyacit iti vyāhatam etat. nanv a-janakā api kāryatvād iti vyāhatam etat. bhedo ’py asty a-kriyātaś cen iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-artham iti śaṃsati | sa eva yojyate śabdair na khalv iti śakyaṃ vaktum. a-samprāpta-niruddhayor apy iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy iti śakyante ’dhyavasātum. yo ’pi jñāpaka-abhāvād iti śakyante vyavasātum. tasmān na sarvaiti śakyam avasātum, ākāra-antara-vat. anya-aiti śakyam unnetum, a-saṅkīrṇasya liṅga-viśeṣasya iti śaṅkā syāt. abhāvas tu viveka-lakṣaṇa eva iti. śabda-arthayoḥ punar-vacanaṃ punaruktam iti. śabdas tv avaśyaṃ tal-lakṣaṇas tasya lakṣaṇa iti śabdā vadanti na | kalpyo ’yam arthaḥ iti śabdān niyuñjīta niyoge vā ādriyeta, anyathā iti. śabdena a-vyāpṛta-akṣasya buddhāv aiti śabdena śrotary a-saṃsṛṣṭa-tat-svabhāvaṃ iti śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca iti śābda-prasiddha-vāk || anumāna-prasādhyeṣu iti śāśvataḥ snehaḥ || snehāt sukheṣu tṛṣyati iti śāstra-anapekṣam abhyupagamaṃ darśayati iti. iti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti iti. śāstravato ’py a-tad-ālambane vastuni iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattāiti śuddhasya svabhāva-hetoḥ prayogaḥ. yad iti śraddhā iyam atibahv idam ||256|| na hi vayaṃ iti śrāvaṇa-uktyā prakāśitam || sarvathā a-vācyaiti śrāvaṇa-uktyā prakāśitam ||31|| sarvathā aiti śrutau | khādec chva-māṃsam ity eṣa na artha iti śrutau | khādec chva-māṃsam ity eṣa na artha iti śrutau | na kārya-bheda iti cet (301abc) na iti. śrūyante hi kaiścit puruṣair utsannaiti ślāghanīya-prajño devānāṃ-priya iti. na artha iti. sa eva ayaṃ bhaṇḍa-ālekhya-nyāyo ’tra api. iti. sa eva ayam artha-antara-vyāvṛttyā tasya iti sa eva artha-a-bhedaḥ śabda-a-bhedasya iti. sa eva upadiśann upaplavād vedaṃ veda-arthaṃ iti sa eva ca tathā-pratipādyamāna āśrayo ’stu. iti sa eva tasya pratibandha-viṣayaḥ, sarvatra iti. sa eva tāvad upalabdhy-abhāvaḥ kathaṃ siddha

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-a-viśeṣe ’py evam eva avayavāḥ prayoktavyā eva vyañjakatvam. tac ca tulyaṃ pradīpa-ādāv -vināśa iti cet. pūrveṇa asya kaḥ sambandha dhūma-ādi-vat tat-pratītiṃ janayati cet. katham asiddha-upakārāṇāṃ pratibhāsa bhāvasya. bhāva-mātra-anurodhī svabhāva gṛhyate. tat sukha-ādibhir eka-prakṛtir pratyayānāṃ kāryam a-kṛtvā na upekṣā-āpattir tau na pratijñā-artha-eka-deśo hetur a-kārya-kāraṇa-pratiṣedho gamaka -bhāva-lakṣita-svabhāvaṃ hi vastu dadhi vyāpakasya sva-ātmanaś ca anupalabdhir darśanīyaḥ – yatra dhūmas tatra agnir darśanīyo yatra dhūmas tatra agnir eva agnes tat-pradeśa-ayogaṃ vyavacchinatti eva agnes tat-pradeśa-ayogaṃ vyavacchinatti -siddhiḥ. sā vacanam antareṇa na sidhyati -upalambhāt, tac ca svatantraṃ pramāṇam bhavat-sāmarthyena tat tathābhūtam āpādayati eva dṛśyasya svabhāvasya a-dṛṣṭāv asann bhidyate – sapakṣe sann asan dvedhā ca śva-māṃsa-bhakṣaṇa-deśanā-vikalpo bhavatv -abhidhānaṃ vādino ’rtha-antara-gamanam eva mithyā-arthatā tathā satya-arthatā api vyāpakasya sva-ātmanaś ca anupalabdhir īdṛśaṃ prajñā-a-skhalitaṃ kathaṃ vṛttam anuṣṭheyam ato jñātvā pravṛtto ’rthavān syām tat tulyaṃ sarvasya a-sādhana-aṅga-vādina ity ukte sa taṃ pratibrūyāt, bhavān api upādānāc ca apara eva drava-svabhāva utpanna ca puruṣasya kvacid bādhā-sambhave ’pi syād tena na a-pratibaddhasya bhāve bhāva a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa tad-abhāvāt, anupalambhāc ca vyatireka tad-abhāvāt. anupalambhāc ca vyatireka grāhakam iti na yugapat sarva-śabda-śrutir abhidhānam a-doṣa-udbhāvanaṃ dvir-uktiś ca -siddher aneka-avayavatva-hānir vākyasya tatra viśeṣa-abhāvād apārthikā viśeṣa-codanā ’pi bhavet, na tasya taj-janyaḥ svabhāva anyato ’pi bhāve na sa tasya svabhāva tasya anyato ’pi bhāve na sa tasya svabhāva | (229ab) api nāma a-saṅkīrṇam arthaṃ jānīyām pradarśya ekaṃ puraḥ sthitam | vṛkṣo ’yam vyavasthitaṃ vastu sandarśya vṛkṣo ’yam saṅgraha-vacane kaścid doṣaḥ, guṇas tu syād -doṣa iti ādhikya-punar-vacanayos tulya-doṣa mukhyaṃ gaja-snānam idaṃ bhavet ||230|| siddhāv asiddhaṃ kim ataḥ param ||47|| tad-dhetur ato bhinnān na sambhavaḥ ||38|| na iti sādhanaṃ sampravartate ||45|| sarvatra hetūnām anavasthitiḥ ||82|| anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ ||3|| ced a-nairātmyaṃ na sa-ātmakam ||83|| nyāyas tadā na asti iti gamyate ||68|| a-dṛṣṭā ye tad-grahe sakala-grahaḥ ||55|| bhāva-abhāvaḥ pratīyate ||33|| tasyāṃ krama-a-krama-virodhataḥ ||55|| -anurodhena pramāṇatvaṃ vyavasthitam ||6|| -nimitte vā dharme vāsasi rāga-vat ||63|| vā asti sāmānyena eva vṛttitaḥ ||91|| ced bheda-a-bhedau kim āśrayau ||27|| siddhaṃ tal-liṅgaṃ jñānam īdṛśam ||36|| dhūmasya bhāve sa syād a-hetukaḥ ||37|| dhūmasya bhāve sa syād a-hetukaḥ ||60||

iti. sa eva teṣāṃ kramo yathā-avasthitebhyo ’rtha iti sa eva prasaṅgaḥ. tan na ādheyatā na vyaktir iti sa eva prasaṅgo ’-paryavasānaś ca. tad iti sa eva sambandho ’vinābhāva-ākhyaḥ. na ca iti sa eva sāmānya-abhyupagame cintyate, yasmān iti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ iti. sa evam uktavān paryanuyujyate. atha iti, sa kiṃ teṣām a-kṣepa-kriyā-dharmā svabhāvas iti. sa ca ayaṃ hetutvena apadiśyamānaḥ. upādhiiti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na iti. sa ca tādṛśaḥ svabhāvo ’nyatra na asti iti. iti sa tat-tad-viruddha-ādy-a-gati-gati-prayogaiti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ – iti. sa tathā agni-mātreṇa vyāptaḥ siddho yatra iti sa tathā sādhya ucyate. na punas tathā asya iti sa tathā sādhya ucyate. na punas tathā asya iti sa tathābhūtam eva khyāpayaṃs tasya kartā ity iti. sa tarhy abhāva-pratyayaḥ kuto bhavati. na iti sa tasya pāścātyaḥ sāmarthya-viṣayaḥ pakṣa iti. sa tu pratipanna-tad-vyavahāro ’pi iti. sa trividhaḥ pratyekaṃ punas tridhā bhavati iti, sa na bhavati, pradeśa-antareṣu tathā tasya iti sa nigraha-arhaḥ. na kaścit tat-kathitaiti. sa nivartamānas tām api nivartayati ity iti. sa prayoga-vaśena tat-tad-viruddha-ādy-aiti sa-vismaya-anukampaṃ naś cetaḥ. tad apare ’py iti. sa śakya-darśana-avisaṃvāda-pratyayena iti. sa sarvo nirarthaka-abhidhāyy anena eva iti, sa sva-pakṣe doṣa-abhyupagamāt para-pakṣe iti. sa svayaṃ sthiti-dharmā eva, vināśa-hetv-aiti sa hetu-prayoga-viṣayaḥ. kiṃ nu vai hetur iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, iti saṃśayaḥ. tasmān na āgamasya api nivṛttir iti saṃśayito ’-nivāryaḥ syāt. yathāyoga-vacanād iti saṃśayito ’-nivāryaḥ syāt. yathāyoga-vacanād iti. saṃskāra-viśeṣāc chruti-niyama indriyāṇām iti sakṛt-sarva-anubhāṣaṇaṃ parājaya-adhikaraṇaṃ iti sakṛt sarva-avayavānāṃ śravaṇam iṣyate. tadā iti sakṛt sarveṣāṃ niyojana-artham ekam ayaṃ iti sakṛd api tato na bhaved artha-antara-vat. na iti sakṛd api na janayet. na vā sa dhūmaḥ, aiti. sakṛd api na janayet. na vā sa dhūmo ’-dhūma iti saṅkara-hetuḥ puruṣa-upākīrṇaḥ. tatra yādṛśāḥ iti saṅketaḥ kriyate tat prapadyate ||117|| iti saṅketaḥ kriyate. saṅketa-kāle tathā-dṛṣṭam iti saṅgraha-vacanaṃ nyāyyam. tasmād ananubhāṣaṇa iti saṅgraha-vacanaṃ nyāyyam, doṣa-abhāvād eva iti saṅgraha-ślokaḥ. api ca, śabda-arthayoḥ iti saṅgraha-ślokaḥ. kvacid dṛṣṭe ’pi yaj jñānaṃ iti saṅgraha-ślokaḥ. tasmāt sakṛd api darśana-aiti saṅgraha-ślokaḥ. tasmān na a-dṛṣṭa-grahaṇāya iti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa iti saṅgraha-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ iti saṅgraha-ślokaḥ. na prāṇa-ādi-sambhavena iti saṅgraha-ślokaḥ. nanu tad-abhāve ’nupalambhāt iti saṅgraha-ślokaḥ. yadi bhrānti-nivṛtty-arthaṃ iti saṅgraha-ślokaḥ. yadi viruddha-kāryaiti saṅgraha-ślokaḥ. skandha-dhātv-āyatanaiti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastuiti saṅgraha-ślokāḥ. api ca artha-antara-nimitto iti saṅgraha-ślokāḥ. kiṃ punaḥ kāraṇaṃ svalakṣaṇe iti saṅgraha-ślokau. ayo-golake ’pi vahniiti saṅgraha-ślokau. etena eva udāharaṇena iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt

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nītas tena asiddhaḥ prakāśitaḥ ||78|| ity eṣā bauddha-artha-viṣayā matā ||208|| ity eṣā bauddha-artha-viṣayā matā ||56|| prasūte. tau ca tat-snehaṃ sa ca dveṣa-ādīni -eka-artha-samavāyy-anityatva-yuktaḥ śabda -sthitiḥ. kiṃ tarhi yat saty eva bhavati prāvaraṇa-ādy-arthakriyā paṭe dṛśyata gamyate ’n-ātyantiko dhvanir anyo vā bhāva eva te. tān paśyanto vidmaḥ – ta ete kārakā -darśanaṃ vyatireka-mātreṇa eva siddher -vyavahāra-siddhiḥ, viparyayād viparyaya -antarasya anupalabdhis tad-vyatirekaś ca na asad āvir-bhavati, na sat tiro-bhavati iti. sarveṇa samaṃ gṛhyeta na vā kenacid -kāraṇasya nivṛttau na vacana-āder nivṛttiḥ. ity eka-prasiddha-pratiṣedhaḥ, prasiddha puruṣo rāga-ādimān vā, vacana-āder pratyeti, āhosvic chabda-svabhāva-sthiter na anukartuṃ samartha iti parājitaḥ syād doṣas tasya sthira-rūpasya parāvṛtty-ayogād dharmāṇi tāni saha utpādena asya samavayanti teṣāṃ ca na pūrvaṃ na paścān na pṛthag bhāva ukta-uttaram etat. tasya samavāya-ayogād atyanta-parokṣe ’rthe pramāṇa-antara-vṛttir vṛtteḥ. yatra asya samāropo na tatra niścaya anitya-śabdaḥ śabdo na śabda-anityatvavān vā eva. sahitānāṃ sā śaktir ekā na pratyekam -vijñāne pratyekam api sāmarthyaṃ dṛṣṭam karmaṇi tat sāmānyaṃ na karmaṇi na kartari tad-upakārasya ca artha-antaratve tasya tad-upakārasya ca artha-antaratve tasya tatra akiñcitkaratvāt, anya-karaṇe tasya kṛta-saṅketatvāt. nanu ca pācakatvam na apekṣyante kathañcit. na apy asya idam -utpattir iti śabdo ’-vācakaḥ syāt tasya gamana-ādibhiḥ || teṣu satsv api tasya sukha-ādi-saṃvedanam, idam asya saṃvedanam śabdānāṃ saṃyojyeta sa eva taiḥ || asya idam -vat. sā ced artha-antaraṃ kiṃ śabdasya prakāreṇa pratijñāṃ tyajataḥ pratijñā-hānir a-paśyaṃs tayor a-virodha-darśitayā prāha -abhāvaḥ, yathā vandhyā-sute. saṃś ca śabda -virodhaḥ sva-vacana-virodhena vyākhyāta niṣiddhā. sa ca karaṇa-vyāpārād eva siddha tan na vyāpti-siddhiḥ sarvo vaktā a-sarvajña pratibādhanāt. lobha-ādi-mūlo ’-dharma -sāmarthyaṃ loka-prasiddham agneḥ khyāpyata na, a-pratyayāt. na hi kvacid a-skhalita kurvanty eva. api ca, kāvyāni puruṣaḥ karoti artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā utpattimatām eva bhaviṣyati. na hi svabhāva viśeṣasya api sambhavāc chaṅkayā bhavitavyam kvacid viśeṣe sambhava-āśaṅkayā bhavitavyam bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād yathā – na atra śiṃśapā vṛkṣa-abhāvād utpaśyāmaḥ. tasmān na asty eva viśeṣa vikalpa-utpatteḥ. na ca te ’satsu utpadyanta varṇā eva mantraḥ. te ca a-viśiṣṭāḥ sarvatra -bhedāt. na ca tad-deśais tathā-dṛṣṭā -bhedāt. na ca tad-deśais tathā-dṛṣṭā ||253|| na hi kaścic chabda kvacin na asti ||228 || atha mā bhūd dṛṣṭa-virodha tac ca sthita-svabhāvatvān na sambhavati eva anyaḥ karoty a-vidita-kartāraś ca kecid

iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, iti saṅgraha-ślokau. tasya ca yathā samīhita-rūpa iti saṅgraha-ślokau. tasya ca yathā-samīhita-rūpa iti sat-kāya-darśana-jāḥ sarva-doṣāḥ. tad eva ca iti. sati hi śāstra-āśraye tad-artha-pakṣīiti sattā-āśrayā. sā sattā kutaḥ siddhā yena iti sattā-bhedaḥ. sidhyaty evam artha-antaram, iti. sattā-mātra-anubandhitvān nāśasya anityatā iti. satyam, idam apy asti – svabhāvas teṣāṃ iti. satyam etat – yadi vipakṣayor vyāpyaiti satyam etat. sa eva tu viparyayo ’nupalabdhiiti. satyam, syād ayaṃ virodhaḥ, yadi hetuḥ iti. sad-asatoś ca tiro-bhāva-āvir-bhāvāv iti san kenacid dṛṣṭo na nityaḥ kaścid atīndriyaḥ iti sandigdha-vyatireko ’naikāntiko vacana-ādiḥ. iti sandigdhayoḥ śeṣavad-asādhāraṇayoḥ sapakṣaiti. sandigdho ’tra vyatirekaḥ, sarvajño vaktā na iti sandehaḥ. loka-icchayā api parāvartyamānāḥ iti. sabhyaḥ sādhu-sammatānāṃ viduṣāṃ tattvaiti samaṃ sarva-avasthāne ’pi iṣṭa-pratiniyamaiti samayaḥ. tad-vyatikrame tasya paścād apy aiti samarthān api pūrvāpara-pṛthag-bhāva-bhāvino iti. samavāya-mātraṃ hi vyaktyā saha asya jātaṃ iti. samāna-dharmiṇor arthayoḥ pramāṇa-saṃvādaiti samāropa-abhāve vartamāno ’nya-apoha-viṣayaḥ iti, samudāya-apavādasya dharmiṇy a-virodhāt. iti samudāya-śabda ekasmin samudāye vācye ekaiti samūhe ’pi śaktir a-viruddhā. tathā na iti sambaddha-sambandho ’py asya na asti ity aiti sambandha-abhāva-ādayo ’py uktāḥ. tasya ca aiti sambandha-abhāva-ādayo ’py uktāḥ. tasya ca aiti sambandha-ayogāt. upakārasya tat-sambandhe iti sambandha ucyate na pāka eva. na vai pākena iti sambandham arhati, tasya upakāraiti sambandhaś ca na sidhyati. tasmāt sarvathā iti sambandhasya a-prasiddhitaḥ | yuktaḥ svabhāva iti sambandhasya abhivyakti-nimittatvāt. indriyaiti sambandhe yāv arthau pratibhāsinau | tayor iti sambandho vācyaḥ. yogyatā-upakāra iti cet. na, iti. sambhavati hy anyena api prakāreṇa hetu-doṣa iti sambhavo viruddhāvyabhicāriṇaḥ. vastviti sarva-upasaṃhāreṇa anvayena vyatirekeṇa ca iti. sarva ete sādhana-virodhā hetvābhāseṣv eva iti sarva-kārya-tulya-dharmā. tasya tādṛśasya iti. sarva-vaktṛ-dharmatā-paricchedasya ca kartum iti sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-a iti sarvaṃ tathā bhavati. lokasya sva-icchā-kṛtaiti sarvaṃ tathā. vyabhicāra-darśanāt. tatiti sarvaḥ puruṣaḥ kāvya-kṛt syāt. a-karaṇe vā na iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, iti sarvaḥ sarvasya svabhāvo bhavati pratighaiti sarvatra a-darśana-mātreṇa ayuktaḥ iti sarvatra a-darśana-mātreṇa ayuktaḥ pratiṣedha iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi iti. sarvatra ca asyām abhāva-vyavahāra-sādhanyām iti sarvatra śaṅkayā bhavitavyam. dṛṣṭaiti sarvatra sarva-ākārāḥ. vibhāgena eva tathāiti sarvadā phala-dāḥ syuḥ. upaplavas tv alpīyaso iti sarvās tattvena tathā bhavanti, sambhavaditi sarvās tattvena tathābhūtāḥ sidhyanti, guṇaiti sarve yugapad upalabhyeran sarva-deśaiti sarve sarvasya vācakāḥ. tathā na sarvaḥ sarva iti. sarveṇa samaṃ gṛhyeta na vā kenacid iti san iti sarveṣāṃ keṣāñcid vā a-kriyā-abhiniveśo ’stu.

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yogo ’ṅgulyā iti kvacit || yuktā aṅgulī hy arthānām eka-artha-upakriyā virodhinī pratipattau hetvābhāsa-apratibhayoḥ prasaṅga a-kṣepa-kriyā-dharmī svabhāvo na karoti ca apekṣate, kāryaṃ tu pratyaya-antara-apekṣam -niyamo ’sya kaḥ || buddher api tad asti jñāpana-śaktir ayam asya eva pratipādaka ity-evam-ādiṣv api yathāyogam udāhāryam nir-avadyaṃ yadi niścaya-pūrvaṃ vyavahared tad iha icchāyām eva sāmarthyam avasthitam asataḥ sādhyād a-sādhyeṣv eva no tataḥ | na ity a-sapakṣa eva na asti iti cet, na buddher ayaṃ vibhramaḥ syād ānupūrvī na hi sa teṣāṃ tebhyo vivekaḥ śabdena codita -anupalabdhiḥ svabhāva-hetāv antar-bhavati bhāve vā sa eva avyabhicāro ’nupalabdher vyāpnuyāt. tad-abhāve ’bhāva-siddhyā vyāptir -ātmatvāt te yogyāḥ sva-ātma-saṃvidi | -ātmatvāt te yogyāḥ sva-ātma-saṃvidi | sva-gocaraiḥ | evam etan na khalv evam tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya jabagaḍadaśatvāt jhabhañghaḍhadhaṣa-vad vā sādhyate tena pareṣām a-pratīto ’rtha eva akhilo guṇaḥ | bhrānter niścīyate na tu svayam a-śaktam api śaktasya vācakam -anubhava-pratiṣiddha-vṛttiṃ balād asti viparīta-anvayaḥ, yad anityaṃ tat kṛtakam viparīta-anvayaḥ – yad anityaṃ tat kṛtakam api – parama-aṇu-vat karma-vad ākāśa-vad api – parama-aṇu-vat karma-vat ākāśa-vad mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad ca taruṣv a-sambhavāt. a-cetanāḥ sukha-ādaya tathā ca pūrva-vad abhidheyaṃ kim apy asti tu tad eva agni-sāmānyaṃ tatra asiddham tu tad eva agni-sāmānyaṃ tatra asiddham svayam iṣṭo ’-nirākṛtaḥ pakṣa iti. svarūpeṇa iti sādhyatvena iṣṭaḥ. svarūpeṇa eva -vyatireka-nivṛtti-siddhāv api tad-asiddhir apy asau samaḥ || a-sādhyād eva viccheda vā asiddho hetvābhāsaḥ. yathā, anityaḥ śabda kaścid vivakṣitaḥ puruṣo rāga-ādimān vā cākṣuṣatvam ubhaya-asiddham. cetanās tarava -asiddhāv apy asiddhaḥ, yathā sarvagata ātmā ca bhāva-khyātau tad-ātmanaḥ sato bhāva ca bhāva-khyātau tad-ātmanaḥ sato bhāva virodhāc ca deha eva artha-antara-bhūta -sāmyena tad-grahāt || nidarśanaṃ tad eva -upasaṃhāre ’py a-bhinnaṃ buddhau pratibhāti ’rtha-mātrasya upanidhāyakaṃ liṅgam artham anityaḥ śabda aindriyakatvād a-viśeṣataḥ ||160|| atha api pācakatvam -śarīrayor anyatarad artha-antara-bhūtam an-anvaya-śaṅkayā, na ghaṭasya, virodhād -abhāve kṛtakatvaṃ bhavati śabdaś ca kṛtaka -abhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka apekṣāt samudbhavāt | dhūmo ’-tad-vyabhicārī sarvasya tad-ātmakasya na utpatti-vināśāv a-samasta-bhāgeṣu dhvaniṣu na sambhavati tasmāt svayam ayaṃ bhāvas tat-svabhāva pramāṇam anya-samāropa-vyavaccheda-phalam sattā-bhājanaḥ sarva eva bhāvo ’n-ātyantika -bhāvi-jñānam anitya-svabhāva-kāraṇa-kāryam apy ayam akiñcitkaraḥ kim ity apekṣyata apy ayam akiñcitkaraḥ kim ity apekṣyata idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam

iti sarveṣām ākṣepād dharmi-vācinī | khyātā ekaiti sarvo ’yam ārambhaḥ. tāś ced vyaktayo bhinnā iti. sarvo nyāya-pravṛttaḥ pūrva-uttara-pakṣaiti. sahitas tat-svabhāvo na kevala iti cet, iti sahitebhya eva jāyate, na kevalebhya iti, iti sā api tattve vyavasthitā | grāhy-upādānaiti. sā api tatra pratibaddhā bhāva-abhāvābhyāṃ iti, sā api na vācyā, anupalambha eva saṃśayāt, iti sā iyam a-pravṛtti-phalā proktā. pramāṇam api iti sā eva iṣṭa-vastu-svabhāva-anukarṣiṇī proktā iti sā eva nivṛttiḥ kiṃ nivṛtter asato matā || iti sā eva nivṛtter nivṛttir asataḥ katham iṣṭā. iti. sā ca katham apauruṣeyī. buddhi-viṭhapanaiti. sā ca śrutiḥ. a-kārya-kṛti-tat-kāri-tulyaiti, sā tad udāharaṇena eva udāhṛtā. sa punar iti sā tena abhāvaṃ pratipādayantī liṅgam eva. iti sā na sidhyati, viparyaye pratibandha-asiddheḥ. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit || iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit ||5 iti sā syān na bhedinī || na ca anubhava-mātreṇa iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣaiti. sādhana-an-upādānān nigṛhyata iti. idam apy iti sādhanaṃ tri-rūpa-hetu-vacana-samudāyaḥ. iti sādhanaṃ sampravartate ||45|| iti saṅgrahaiti sādhanam iṣṭam upacāreṇa. tato hetu-vacanaiti sādhayann adhyakṣa-viruddham ācarati. kaiścit iti. sādharmyeṇa dṛṣṭānta-doṣāḥ. vaidharmyeṇa api iti. sādharmyeṇa. vaidharmyeṇa api – parama-aṇuiti sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdhaiti sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdhaiti sādhya-ādi-vikalāḥ. sandigdhāś ca – rāgaiti sādhya utpattimattvam anityatvaṃ vā iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ iti sādhyate. nanu ca atra api tad-ayoga-virahiṇā iti sādhyate. nanu tatra api tad-ayoga-virahiṇā iti sādhyatvena iṣṭaḥ. svarūpeṇa eva iti iti sādhyatvena eva iṣṭo na sādhanatvena api. iti sādhye ’pi prasaṅgaḥ. tan na an-anvayā iti sādhye ’stitā ucyate | arthāpattyā ata eva iti sādhye cākṣuṣatvam ubhaya-asiddham. cetanās iti sādhye vaktṛtva-ādiko dharmaḥ sandigdhaiti sādhye sarva-tvag-apaharaṇe maraṇaṃ prativādy iti sādhye sarvatra-upalambhamāna-guṇatvam. tathā iti sāmarthyāt tat-siddher na anumeya-vacanam. iti sāmarthyāt siddheḥ pūrvavān na pratijñāiti sāmarthyena vākya-artha-vyavasthāpanād iti sāmānya-a-grahaṇaṃ yadi | nidarśanatvāt iti sāmānya-viśeṣaṇa-viśeṣya-bhāvaiti sāmānya-viṣayaṃ proktam, tato bheda-aiti sāmānya-vṛttyā hetor vyabhicāra-pradarśanena iti sāmānyam eva kiñcid bhavet. saty arthe tatiti sāmānyena anyatara-artha-antara-bhāvas tayor iti sāmānyena api na sambhavati. asti nāma iti. siddha-tat-svabhāvatayā tad-abhāve na iti. siddha-tat-svabhāvatayā tad-abhāve na iti siddhaṃ kāryaṃ tathā param || dhūma-indhanaiti siddhaṃ bhavati. atra tad-uktasya hetor doṣam iti siddham a-krama-sattvaṃ śabda-rūpam. kramavad iti siddham. a-hetutve ’pi nāśasya nityatvād iti siddham anya-apoha-viṣayam. tadvad anyad api, iti siddham. na siddham. tasya eva vināśasya iti siddham. prayatna-anantaraṃ jñānaṃ prāk sato iti siddhā vināśaṃ praty anapekṣatā bhāvasya. iti siddhā vināśaṃ praty anapekṣā bhāvasya. iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt

iti V3_00611 VN_06508 VN_06512 SV_09422 V3_07303 HB_00112 SV_00205 SV_09803 VN_00216 V3_07905 V1_03203 V1_04108 VN_06709 VN_06701 V3_11503 V3_03804 PV_04261 PV_04027 PV_04119 PV_04147 V3_13707 SV_14902 PV_04229 V2_05506 SV_08921 VN_00918 SV_15808 SV_03211 V3_09803 VN_06605 SV_09320 V3_07103 SV_04018 SV_06408 SV_07226 PV_04053 V3_02112 SV_08818 HB_02109 PV_02201 SV_10514 HB_00909 V3_04810 SV_12507 SV_12518 SV_05517 SV_12215 VN_00706 PV_03467 V3_01906 SV_08417 SV_10213 SV_15216 SV_04922 SV_07315 SV_10429 VN_06112 SV_06027 NB_03051 V1_02903 SV_12917 SV_15210 SV_00522 V2_06207 SV_10221

iti

391

-tyāga-nāntarīyakatvān na ubhaya-dharmā asti vaktavyāḥ, tad-uktāv apara-uktir an-arthakā yathā na sato vināśaḥ, na asad utpadyata ’pi siddha eva. tat kim idānīṃ jñeyam asti ’pi siddha eva. tat kim idānīṃ jñeyam asti -artham āśaṅkyeta. sajātīya eva sattvam -artham āśaṅkyeta. sajātīya eva sattvam sidhyati tad-ātma-niyamam arthāt sūcayati tena yat sat kṛtakaṃ vā tad anityam eva tadā na vyabhicāraḥ. anyadā tena vyabhicāra bhāvān vyavasthāpayati idam asya idaṃ na ’pi tadā na siddho ’nyadā viparyaye siddha sukha-ādi-svabhāvatā vyakta-lakṣaṇa-virodhād vyaktasya tat-svabhāvatā-a-bheda-upalabdher asiddhāv aparasya ca sandehe vyabhicāra-bhāg -viṣayāyāḥ pratīter na vastu-vaśād vṛttir | sandeha-hetutā-ākhyātyā dṛśya-arthe sā | a-sambaddhā tathā hy eṣa na nyāya | bhinnasya a-tad-vaśā vṛttis tad icchā-jā | bādhyo na kevalo na anya-saṃśrayo vā -nirdeśa iti na nirdiśyate. yukto ’yam artha bhavann a-hetuko bhavati ity api viruddham -abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti -abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti eva karoti. tad-anyasya api tat tulyam abhāvāt. so ’nyatra api tathāvidhe ’-viśiṣṭa -hetur vaktā syāt tat tulyaṃ śrotary api dṛṣṭvā pitā me āgacchati na upādhyāya ucyate, yathā – anityaḥ śabdaḥ śabdatvād prakṛtiḥ. yat tad dharma-antaram, sa vikāra anvayāt. yathā āha – pramāṇa-viṣaya-ajñānād yathā āha – pramāṇa-viṣaya-a-parijñānād bhedena jñātvā tat-parihāreṇa pravarteta yad-bhedād vyāvartate, tad eva tad bhavati para-bhūtāyāṃ ca asyāṃ sā eva tato bhavati || kena iyaṃ sarva-cintāsu śāstraṃ grāhyam |13|| kena iyaṃ sarva-cintāsu śāstraṃ grāhyam yam ātmānam āśritya sāmānyaṃ viśeṣa viśeṣaḥ sva-kāryaṃ kurvan dṛṣṭo bīja-ādi-vad -jaṃ sattva-darśanam | na hy a-paśyann aham -vyavahāraṃ pratipadyamāno ’pi iha vyāmūḍha bhāva-pratiṣedha-rūpatve ca bhāvaṃ na karoti ity atra yadi sādhya-dharma-sāmānyena eva yādṛśaṃ tu tan-nimittaṃ dṛṣṭaṃ tat tathā -pāṃsu-krīḍa-ādi-vat puruṣa-vyavahāra grahaṇād a-doṣa iti cet. tathā api tad iha evaṃ-bhūtaḥ pathika-agnir jvālā-prabhava -vacanam eka-vacanaṃ ca icchāto vṛkṣā vṛkṣa hi kvacit | viśeṣaḥ so ’nya-dṛṣṭāv apy asti śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya bhidyamānāḥ sarve samaṃ janakā na vā kaścid tad iyam. sad-asan-niścaya-phalā na anyatra a-sambhavād a-kṛtakaṃ satya-artham -viṣaya-dhvani-saṃsṛṣṭaṃ tad eva idam ’yam āśraya-āśrayi-bhāva-lakṣaṇaḥ samavāya sva-sannidhānāt sva-nimittān etān sādhayati a-sādhana-aṅga-vacanam iti nigrahasthānam pratipattā pratipattim anusṛtya ete vṛkṣā pratīti-nirākṛto yathā – a-candraḥ śaśī sphuṭayati. a-vikalpaka eva sphuṭa-avabhāsa antyāyāṃ buddhau samāpta-kalaḥ śabdo bhāti hy eṣāṃ kaścin mithyā-artha-niyato ’pi syād kāraṇa-anupalabdhir eva abhāvaṃ gamayati -asiddhyā, yathā – na dhūmo ’tra an-agner prāk. yat punaruktam a-pramāṇam anupalabdhir

iti. siddhānta-upagama-nibandhaneṣu vicāraiti. siddhāntam abhyupetya a-niyamāt kathāiti siddhāntam abhyupetya pakṣam avasthāpayaty iti siddhir astu. tathā api kiṃ siddhaṃ syāt. iti siddhir astu. tathā api kiṃ siddhaṃ syāt. iti siddhe ’pi tad-abhāve vyatireke sādhya-abhāve iti siddhe ’pi vijātīya-vyatireke sādhya-abhāve iti siddho ’nvayaḥ. katham idānīṃ kṛtako ’vaśyam iti sidhyati, tāvatā ca sādhana-dharma-mātraiti su-vyavadātaṃ prāmāṇyam. abhāva-dharmaṃ tu iti su-vyavasthitā bhāvāḥ | tasmāt prameyaiti su-vyāhṛtam. anyena api saṃvedana-upalambhe iti. sukha-ādy-anvaya-darśanād ity asiddho hetur iti sukha-ādīnām utpatti-vināśa-abhyupagamaiti sūcana-arthaḥ, yathā – vīta-rāgaḥ sarvajño vā iti sūcitaṃ bhavati. sa hi śaśinaś candratvam aniti sūcitam || an-aṅgī-kṛta-vastv-aṃśo niṣedhaḥ iti sūcitam || gamya-arthatve ’pi sādhya-ukter aiti sūcitam || candratāṃ śaśino ’n-icchan kāṃ iti sūcitam || svayaṃ-śrutyā anya-dharmāṇāṃ bādhā iti sūtram a-mogha-nīter draṣṭur mayā āgamitam iti. so ’py anena eva pratyākhyātaḥ. kasyacid iti so ’pi iṣṭo vyavahāra-bhāk || anyathā syāt iti so ’pi iṣṭo vyavahāra-bhāk ||21|| anyathā iti so ’pi kiṃ na karoti. etena eva yad ahrīkāḥ iti so ’pi tathā astv iti vyāptiḥ: sarva evaṃiti so ’pi phalaṃ vaktṛ-vad aśnuvīta. na hi iti. so ’pi bhavan niścayo ’sati bhrānti-kāraṇe iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasya iti. so ’yaṃ prakṛta-artha-viparyayād a-niyamāt iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate. kiṃ iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ iti, so ’yam itaretara-bhedas tasya eka-ātmatāiti so ’sya bheda iti ca na syāt. na hy iti sthiti-vat prasaṅgaḥ. tasmād vyañjako na taṃ iti sthitiḥ | kṛtā idānīm a-siddhāntair grāhyo iti sthitiḥ | kṛtā idānīm a-siddhāntair grāhyo iti sthitis tena ātmanā bhedas tadā bheda eva. iti. sthira-hetu-vādinaḥ pratyaya-antara-apekṣā iti snihyaty ātmani kaścana || na ca ātmani vinā iti smāryate. atha yad idaṃ na santi pradhānaiti syāt. tathā ca a-kartur a-hetutvam iti na iti, syāt tadā na eva kaścit sapakṣaḥ, iti syāt. dṛṣṭe viśeṣe tan-nimittatayā tatiti syāt. na apauruṣeya iti. anāditvād iti syāt. na samāna iti. tad eva tāsāṃ sāmyam iti iti syāt. na sarvaḥ. tatra viśeṣa-pratikṣepasya iti syāt, yady eṣa niyamo bahuṣv eva bahu-vacanam, iti syāt sva-dhī-gatiḥ || tasmād anumitir buddheḥ iti syād āśaṅkā-sambhavaḥ. vipratipattis tu iti syād etad yady eṣāṃ na viśeṣaḥ sambhavet. iti syād vā a-pramāṇatā | (200ab) na eva vā iyam iti syād vinā apy anvayena. yo hi yena a-vyāptas iti sva-anubhava-vāsanā-prabodhena saṃsṛṣṭa-bhedaṃ iti. sva-āśraya-samavāya-apekṣo vijñāna-hetus iti sva-nimitta-sāmagrī-yogya-sannidhānaḥ sarvo iti. sva-pakṣa-doṣa-abhyupagamāt para-pakṣe doṣaiti sva-para-vikalpeṣv eka-pratibhāsān ādarśya iti. sva-vacana-nirākṛto yathā – na anumānaṃ iti. svapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ iti svapnāyate. na hi smaryamāṇayor api padaiti svabhāva-a-parijñānāt sarvatra saṃśayaḥ syāt. iti. svabhāva-anupalabdhis tu svayam asattā eva. iti. svabhāva-asiddhyā, yathā – na atra dhūmo iti. svabhāva-jñāpaka-ajñānasya ayaṃ nyāya

iti NB_03010 SV_00629 V3_08211 NB_02033 NB_03119 NB_03024 HB_02113 SV_07409 SV_15423 SV_04226 NB_03038 SV_09207 V2_04911 SV_06713 NB_02044 V2_07513 SV_07207 SV_08006 SV_14619 SV_10014 SV_07119 V3_08810 V2_08301 VN_04905 V2_06206 VN_04914 VN_03422 V3_06304 HB_04101 SV_10319 SV_15401 SV_15214 SV_14913 VN_02914 VN_04011 SV_00815 VN_02315 V3_13105 VN_03613 VN_04905 V1_01108 V1_03201 V1_01806 SV_13304 VN_01021 VN_04001 VN_00923 SV_17507 VN_06501 VN_05106 PV_04121 VN_00909 SV_07002 SV_13922 SV_10417 V3_01611 VN_04904 V2_07901 SV_14918 VN_04108 HB_01612 VN_05420 SV_12502 VN_05907 V3_00507

392

-hetoḥ prayogaḥ. yad utpattimat tad anityam yogyatā ca sāmagrī-mātra-anubandhinī yogyatā ca sāmagrī-mātra-anubandhinī yathā – na atra śiṃśapā, vṛkṣa-abhāvād yo yatra na asti tad-deśam ātmanā vyāpnoti vā. saṃś ca śabda utpattimān kṛtako vā punas tad-bhāve ’para-abhisaṃskāram apekṣata saṃskāraḥ sāmānyasya vijñāna-janana-svabhāva eva nairātmyaṃ dṛṣṭam. tad-abhāve ca na asti ’pi vyāvṛttimanto ’-bhinnāś ca pratibhānti svarūpeṇa eva svayam iṣṭo ’-nirākṛtaḥ pakṣa tad ayaṃ pratīyamāno ’pi sambandhi-rūpa eva -vivekena pratiṣṭhitena eva rūpeṇa ākriyata ta ekena vā śabdena codyeran bahubhir vā svayam apy evaṃ vyavaccheda-pratītir bhavati -darśanāt svayam api pratipattau tathā syād kim āśrayeṇa apekṣitena an-upakāriṇā. apekṣā -antara-nimittatvāt (158a) ca pākaḥ pāka kvacid vyāpāre samāveśa-abhāvāt. vyāpāra iti. kathaṃ kriyā-pratiṣedho vināśa sa kathaṃ kenacit kriyate. abhāvaṃ karoti sa kathaṃ kenacit kriyate. abhāvaṃ karoti apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti; na a-prāpta-kālaṃ pṛthag vācyaṃ syād siddhyā, yathā – na śīta-sparśo ’tra dhūmād ata eva ca pratijñāyā na sādhana-aṅga-bhāva -virodhe vivakṣite pratijñā-hetvor virodha tad abhāvād bhavati iti bhāvān na bhavati lakṣaṇa-antaram. tasmān na hetuḥ ṣaḍ-lakṣaṇa na brūmaḥ kāraṇa-sthiti-kāla-bhāvi kāryam kiñcin mithyā-arthaṃ tat sarvaṃ pauruṣeyam mithyā-arthaṃ vacanaṃ tad akhilaṃ kṛtakam -hetoḥ śakti-sthitis tādṛśaṃ phalaṃ bhavati rūpa-ādibhyo ’rtha-antarasya anupalabdher prakṛtāyāṃ kuryān nityaḥ śabdo ’-sparśatvād varṣa-hetuḥ pipīlikā-ādi saṅkṣobha-ādi-hetur śabdo ’nityaḥ prayatnānantarīyakatvād tan nityam ity avyabhicāro ’pi na sidhyati -virodhā hetvābhāseṣv eva antar-bhavanti api pratītir iti na idam apārthakād bhidyata ’rtha-sannidhāv eva bhavati. na anyathā idānīṃ sato rūpaṃ na nirdiśyate. na idam -ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi bhinnam asti iti śraddhā iyam atibahv -bhāve ca tad eva na syāt. api ca kuta -abhāve saty eka-prakṛtikatvam iti. tad sarvadā samupayujyeta. idaṃ ca na syāt: -arthaṃ puruṣe bahu-bhāṣiṇi ||335|| yathā pratipādite ’pratibhayā eva nigṛhīta iti na -prasaṅge samaya-niyama-abhāvāc ca. na ca tad-asādhāraṇaṃ matam || na udāharaṇam eva -lakṣaṇa-prāpteṣu na sidhyati. tatra punar -siddhānām āśraya-āśrayi-bhāvaḥ. tad eva na kriyāyām iti vyartha eva syāt. tathā ca anya-abhāva-gatir bhavati, yathā uktaṃ prāk. na, anyatara-grahaṇena a-prasaṅgāt. tasmād na tebhya ānupūrvyā api pratītir iti na phalasya api na asti ity a-samānam. nanv sarva-ākāra-janmanāṃ vināśa-darśanāt. nanv -vad iti. sādhana-an-upādānān nigṛhyata iti. vidmaḥ – ta ete kārakā iti. satyam, na api tat tasya anubhāṣaṇīyam, na ca cet. ukta-uttaram etat. a-darśanād iti cet. svayam eva kathā-antaṃ pratipadyata iti. kaścid iti. na apy asiddhy-ādayaḥ, yady evam

idam iti svabhāva-bhūta-dharma-bhedena svabhāvasya iti svabhāva-bhūtā eva anumīyate. kiṃ punaḥ iti svabhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ iti. svabhāva-viruddha-upalabdhir yathā – na iti svabhāva-hetu-prayogaḥ. dvitīyo ’pi prayogaḥ iti svabhāva-hetoḥ prayogaḥ. asaty agnau na iti. svabhāvato ’-sthiti-dharmaṇo bhāvasya na iti svabhāvād a-pracyuter anapekṣya eva indriyaiti svayaṃ na bhavad api prāṇa-ādīnāṃ na ātmani iti. svayam asatām api tathā buddhyā upadarśanān iti. svarūpeṇa iti sādhyatvena iṣṭaḥ. svarūpeṇa iti svarūpeṇa na abhidhīyate. tasmān na abhāvaiti svalakṣaṇa-viṣayam, aparasmād arthaiti svātantryam atra vaktuḥ. tad iyam ekā śrutir iti svārthe ’py anumāne ’syāḥ prayoga-nirdeśaḥ. iti svārthe ’py anumāne vibhajya ucyate. iti hi tat-pratibandhaḥ sa ca an-ādheya-viśeṣasya iti hi tataḥ syān na punaḥ pācaka iti. tasya iti hi tathābhūta-svabhāva-utpattiḥ. sā niḥiti hi te bhāva-abhāvaṃ manyante. tad ayaṃ vināśa iti hi na abhāvo nāma kaścit kāryaḥ. tasya iti hi na abhāvo nāma kaścit kāryaḥ, tasya iti hi bhāva-abhāvaṃ manyante. tad ayaṃ vināśaiti. hīnam anyatamena apy avayavena nyūnam. iti. hetv-asiddhyā, yathā – na dhūmo ’tra aniti. hetu-udāharaṇa-adhikam adhikam. ekena iti hetu-grahaṇam a-sambaddham. na ca utpattiiti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca aiti. hetu-bindu-prakaraṇam ācārya-dharmakīrtiiti. hetu-rahitā tu bhāva-utpattir na asti ity iti hetu-vipakṣeṇa sādhya-vipakṣasya vyāptis taditi hetu-vyatirekeṇa sādhya-vyatirekasya vyāpter iti hetu-svabhāva-niyamāt phala-svabhāva-niyamaḥ. iti hetuḥ, so ’yaṃ pratijñā-hetvor virodhaḥ. iti hetuḥ, hetuś ca nāma hinoter dhātos tu-śabde iti. hetunā tv a-samagreṇa yat kāryam anumīyate | iti hetor dharmi-viśeṣatvāt pratijñā-artha-ekaiti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag iti hetvābhāsa-vacanena eva uktāḥ. yat tu iti; na a-prāpta-kālaṃ pṛthag vācyaṃ syād iti. idantayā iti cet ||9|| na hy ayaṃ gaur ity aidantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam idantayā sukha-duḥkha-sādhanayoḥ prāptiidam ||256|| na hi vayaṃ dhvaniṃ śabdaṃ ca idam a-mantra-oṣadham indra-jālaṃ bhāvena idam a-viśeṣa-ukte hetau pratiṣiddhe viśeṣaṃ idam ataḥ, na ata idam, iha idam, iha na idam, idam atiduṣkaram atyanta-satya-abhidhānaṃ tathā idam ato nigrahasthāna-antaram. atha uttaraidam adhikād bhidyata iti na pṛthag vācyam. idam adhikṛtya idam ucyate | lakṣaṇatvāt tathā aidam an-icchato ’py āyātam, yasya idaṃ sāmarthyam idam an-upakārakasya āśrayatvaṃ na sambhāvayāmaḥ. idam an-upakārya-upakārakaṃ nir-īhaṃ jagat syāt. idam anupalabdher na pṛthag vyavasthāpyate. tata idam anyatara-grahaṇam eka-parigrahe ’py aidam apārthakād bhidyata iti; na a-prāpta-kālaṃ idam apy a-niśceyam eva – sarva-sāmagrī-janmāno idam apy a-niśceyam eva sarva-ākāra-janmāno idam apy a-sambaddham, na hi varṇa-krama-nirdeśād idam apy asti – svabhāvas teṣāṃ kārya-kriyāidam apy asmābhir anujñāyate, sarvaṃ prāk sakṛd idam api prativyūḍham. na apy a-darśana-mātram idam api yadi pūrva-pakṣa-vādī kuryād vyājaidam api syān na vā ubhayam iti dharmayoḥ

idam VN_06719 SV_14211 SV_04822 VN_05910 VN_04014 SV_08518 PV_03334 V3_05003 V3_10403 HB_03303 V3_10309 VN_00402 V1_03203 HB_00413 V1_02308 SV_05201 SV_17326 SV_16801 SV_04708 SV_10801 V3_12503 VN_00103 V1_00107 HB_00102 V3_10214 V3_05201 SV_13101 PV_03312 SV_04926 V2_06810 V1_03105 SV_05114 SV_04914 PV_03324 SV_11326 SV_07920 SV_14406 PV_03129 SV_04922 V1_03201 VN_00924 HB_03717 VN_00924 VN_00923 V1_01007 VN_00923 V3_10201 VN_00923 VN_01305 V3_10201 VN_04808 PV_03143 VN_01311 VN_06614 PV_04121 VN_04212 V3_03807 HB_02209 V3_13013 V3_05904 V3_04106 HB_01808 VN_01119 SV_12020 HB_03104

idam

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na apy a-niyamāt kathā-prasaṅgād iti. ʼ) yadi sa eva artho ’gni-janmā abhāvas tad pravṛtti-viṣayaḥ pradarśyata iti, uktam -paricchedād eva vikṣepaḥ syāt. tathā ca -nipātā iti prastutya nāma-ādīni vyācaṣṭe, ato na syāt sāmānya-bheda-dhīḥ ||168|| tad -viśeṣiṇī | sā bāhyād anyato vā iti vicāram tena tat sapakṣe dvidhā vartate. katham eva sarvatra utsāditā bhavati. tathā api tad-darśana-anantaram a-vyavadhānena – ekasya hi rūpam anyatra a-paśyantī buddhir bhāva-abhāva-sādhana-pramāṇābhyām. yathā nāma ayam ātmanā bhāvān vyavasthāpayati -hetau kārya-kāraṇa-bhāva-siddhiḥ, yathā a-paraspara-rūpam iva sukha-ādi-saṃvedanam, tadā na tau kadācid api śliṣṭau gṛhītāv iti -nyāyaś ca pūrvam eva uktaḥ. uktaṃ ca avisaṃvādena vyāpty-asiddheś ca. a-gatyā ca -śakyaḥ śabdena sambandhaḥ kartum. evaṃ sati -svabhāvo bhāvo ’nyaṃ gamayati. yat tarhi pratiṣedhaḥ, sa eva vyatireka iti. tat punar śaṭhā nigṛhṇanti, tan-niṣedha-artham -pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham āśrayatvāt saṅkṣepatas tad-vyutpādana-artham -kāla-bhāvī ity an-aṅgam. yat tarhi apy a-sannidhāna-tulyatvād asya apy a-sannidhāna-tulyatvāt tasya īdṛśam | tad-bhede ’pi hy a-tad-rūpasya asya ca evaṃ pratyabhijñānam, kiṃ tarhi tad eva syāt, syād yogyatā-niyamaḥ. tad-abhāve ’sya karmaṇi tena ātmanā bhavitavyam, yena asya -bhāva-janmano vikalpa-vibhramāt tad eva abhāvāt prakṛti-bhinneṣv artheṣu tad eva samanantaram || idaṃ dṛṣṭaṃ śrutaṃ vā ca. artha-viśeṣa-samīha-a-preritā vāg ata tathā na iṣyante. tāsām eka-rūpatvāt. asya tena na apekṣyante kathañcit. na apy asya ca śabdānāṃ saṃyojyeta sa eva taiḥ || asya tad-vyāvṛtti-viṣaya-dhvani-saṃsṛṣṭaṃ tad eva katham idānīṃ sato rūpaṃ na nirdiśyate. na idam, iha na idam, idānīm idam, idānīṃ na -ādikam api kaścin na nirdeśayed iti. na ata idam, iha idam, iha na idam, idānīm : idam ataḥ, na ata idam, iha idam, iha na -śūnye tac cākṣuṣe katham ||8|| na hi idaṃ ca na syāt: idam ataḥ, na ata niścayaḥ. yasmād idam iha sandigdham, tasmād idaṃ ca na syāt: idam ataḥ, na ata idam, iha kaścid vivekena upalakṣayati, yena evaṃ syād tata eva katham abhāva-niścayaḥ. yasmād yeṣāṃ śabdānāṃ kaścit sambandho jāyate, mataḥ | evam indriya-je ’pi syāc cheṣavac ca na hi śakter ātma-a-pariṇāma iti, kiṃ ca na sad vinaśyati iti tasya samarthanāya matam || na udāharaṇam eva idam adhikṛtya nigrahasthānatvam. api ca atyalpam yasmān na etad eva ekam udāharaṇam adhikṛtya bhāva-pracyutir eva vināśa iti. na ācāryeṇa punar diṅ-mātra-darśanāya tat-pramāṇa-balena dvau vikalpau bhavataḥ – antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad vikrośati ity upekṣām arhati. tasmād bhāva āhosvin nānā. ekaś cet, katham idānīm prativahane ’bhyupeta-bādhā iti cet. nanv tasya eva kevalasya darśanād iti cet,

idam api hetvābhāseṣv antar-bhāvān na pṛthag idam abhūtatvān na dṛśyata iti. bhavatu tasya idam, ayuktaṃ tu uktam, tathā hi na sā pravṛttiidam artha-antara-gamana eva antar-bhaved aidam artha-antaraṃ nāma nigrahasthānam idam artha-antaram an-āyattam a-janyatvād asya idam arhati || darśana-upādhi-rahitasya a-grahāt idam avagamyate – prayatna-anantara-bhāvi-jñānam idam asiddham eva asato virahād iti, vyabhicāri idam asti idaṃ na asti iti vyavasāyāt, dṛṣṭāntaidam asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ idam asmin sati bhavati. satsv api tad-anyeṣu idam asya idaṃ na iti su-vyavasthitā bhāvāḥ | idam asya upalambha upalabdhi-lakṣaṇa-prāptam idam asya saṃvedanam iti sambandhasya abhivyaktiidam asya sāmānyam ayaṃ vā tadvān iti na syāt. idam āgama-lakṣaṇam asmābhiḥ, tat tu sarvasya idam āgama-lakṣaṇam iṣṭam. na ato niścayaḥ. tan idam ānantyaṃ tadvaty api samānam. jātyā api hi idam āpta-vāda-avisaṃvāda-sāmānyād anumānatā ity idam āyātam – asato vyatireka-ayogād iti. atra idam ārabhyate. a-sādhana-aṅga-vacanam a-doṣaidam ārabhyate. tad dvividhaṃ samyag-jñānaṃ idam ārabhyate. pakṣa-dharmas tad-aṃśena vyāpto idam itara-tad-viparīta-vinirmuktatvād iti. na idam ity upasaṃhāro ’pi vikalpa-nirmita eva syāt, idam ity upasaṃhāro vikalpa-nirmita eva syāt. na idam iti tat kutaḥ || etena śeṣaṃ vyākhyātaṃ idam iti. tan na tad ekam anekatra paśyato ’pi idam iti na sidhyati. na apy arthavattā. idam iti prati-karma vibhajyate. an-ātma-bhūtaś ca idam iti pratyabhijñānaṃ na vyatiriktasya idam iti pratyabhijñānaṃ na syāt. na eṣa doṣaḥ. idam iti yatra avasāya-dhīḥ | sa tasya anubhavaḥ idam iti viduṣaḥ sva-nidāna-ābhāsinam arthaṃ idam iti vyatireka-pratītir a-tad-ākāraidam iti sambandham arhati, tasya upakāraidam iti sambandhe yāv arthau pratibhāsinau | idam iti sva-anubhava-vāsanā-prabodhena saṃsṛṣṭaidam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma idam, idam evam, idaṃ na evam iti, kasyacid api idam idānīṃ kaṣṭataraṃ vyasanam āyātam aidam, idānīṃ na idam, idam evam, idaṃ na evam iti, idam, idānīm idam, idānīṃ na idam, idam evam, idam iyato vyāpārān kartuṃ samartham, sannihitaidam, iha idam, iha na idam, idānīm idam, idānīṃ idam iha na asti iti ca su-bhāṣitam. tasmād idam, iha na idam, idānīm idam, idānīṃ na idam, idam iha prādur-bhūtam iti. na hy adhiṣṭhānaidam iha sandigdham, tasmād idam iha na asti iti idam iha sambadhyata iti teṣu vidita-sambandheṣu idam īdṛśam || yad eva sādhanaṃ bāle tad eva atra idam uktaṃ bhavati pariṇāma iti. avasthitasya idam uktam eka-prakṛtikam idaṃ vyaktam anvayaidam ucyate | lakṣaṇatvāt tathā a-vṛkṣo dhātrī idam ucyate varṇa-krama-nirdeśo nigrahasthānam idam ucyate, sarva-pratīti-virodhānāṃ sāmānyena idam uttaraṃ vikalpa-dvayam atikrāmati. kiṃ nityo idam udāharaṇam uktam – anityaḥ śabdaḥ idam upalabhe, aparaṃ na upalabhe ca iti. yasmād idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv anidam eka-arthakriyā-lakṣaṇaṃ sahakāritvaṃ idam ekatra a-vibhakta-ātmani niṣ-paryāyaṃ idam eva abhyupagama-aṅgam iti kasya bādhā. tat idam eva asmābhir ucyamānaṃ kim atra-bhavataḥ

idam V3_08202 PV_03333 SV_07522 V1_02401 VN_02520 VN_00806 VN_03111 V3_12503 V3_12712 SV_01906 SV_08505 SV_08405 VN_04704 VN_00924 VN_04401 V2_08504 SV_14117 VN_00922 V1_01109 PV_02208 PV_03200 SV_08206 PV_02026 PV_03539 PV_04249 PV_03116 VN_00517 V3_09206 V1_00610 PV_02074 V1_03402 PV_03324 PV_02139 PV_03450 HB_03303 V1_03203 V3_05901 PV_04270 V3_05811 VN_00924 VN_01505 SV_10515 V3_06704 SV_14212 VN_03105 VN_05211 SV_15421 SV_01302 V2_09511 VN_04302 VN_02407 VN_00725 V1_00610 SV_15812 VN_02601 V1_02001 V3_02310 VN_02804 VN_05301 PV_03320 V1_03311 V1_01609 SV_14003 V3_02503 PV_04079

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kiṃ tu tad eva sāmānyam a-pratipakṣam – bāhyo ’nubhūyeta ko doṣo na eva kaścana | a-tad-bhūtasya anyatva-a-vyatikramāt. tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. sva-pakṣa-parityāgaḥ para-pakṣa-upagamaś ca. -sparśa-ādayaś ca eka-indriya-grāhyatve ’pi. -vacana-virodhe pratijñā-virodha iti tatra āyātam – asato vyatireka-ayogād iti. atra api na iti cet, priyam anuṣṭhitam. yadi abhāvaḥ. kārye tv avaśyaṃ kāraṇaṃ bhavati. ādayo na syuḥ, tathā upalakṣaṇād a-bhedasya. bhāvo ya eva arthakriyā-kṣamaḥ | (166ab) ca atra kaścic chabde parokṣaḥ sākṣī, yata iha na idam, idānīm idam, idānīṃ na idam, apārthakam, daśa-dāḍima-ādi-vākya-vat. -vivakṣāyāṃ vyabhicārān na iṣyate. katham -vyāpārāt. tasmān na apauruṣeyaḥ. katham sarvaṃ sarvatra sarvadā samupayujyeta. hy ayaṃ gaur ity a-sannihite ’rthe bhavati. a-dṛḍhaṃ sarpa-buddhi-vat | prabhāsvaram vā dṛśyate katham | citraṃ tad ekam iti ced vṛttiḥ. yathā pācaka-ādiṣu. nanu tad eva -indriya-saṃhatiḥ | buddher hetus tathā | vyakty-asiddhāv api vyaktaṃ yadi vyaktam rūpatā | sā cen na bhedikā prāptam eka-rūpam | sambandha-an-abhyupagamān nityaṃ viśvam tat-pratipattau ca satyām asad-vyavahāra iti āha. na ca īdṛśaṃ prāṇi-maraṇam iti na cet, nanu tad eva idaṃ paryanuyuktam – kim -āder bhavato deha-nirhrāsa-atiśayau vinā || asya eva rūpaṃ vayam apy anububhutsavaḥ. syāt samāna-arthaṃ vijñānaṃ samanantaram || || niṣpatteḥ prathamaṃ bhāvād dhetur uktam | ālambamānasya anyasya apy asty avaśyam -anantaram a-vyavadhānena – idam asti ayam ātmanā bhāvān vyavasthāpayati idam asya sva-viṣaya-jñāna-abhāvād evaṃ bhavati udāhṛtiḥ pṛthak || eka-upalambha-anubhavād eṣa doṣaḥ, yasmāt – eka-upalambha-anubhavād idānīm idam, idānīṃ na idam, idam evam, na api dravyād artha-antaram iti. uktam ’pi iha vyāmūḍha iti smāryate. atha yad eva anantara-udāhṛtaḥ prayogaḥ. atha yad abhūtatvān na dṛśyata iti. bhavatu tasya hetur asmābhir ukta eva iti bhavaty eva pratiṣedhaṃ kuryād iti. uttareṇa avasānān na a-nairātmye ’pi na bhāva-siddhiḥ. yathā na kiṃ ca, vyatireky api hetuḥ syāt (18c) na kiṃ ca vyatireky api hetuḥ syāt. na saṃvaraṇāya prayuktaṃ nigrahasthānam iti. na ’py atra, bhāvato mithyā-pratipatter iti. -rūpā rūpa-ādayaḥ sarva-samudāyeṣv iti. kim darśanād bhāva-siddhir iti cet, nanu tad eva tataḥ śabda-śrutir iti cet. nanu tad eva pratijñā hātavyā hānau ca parājaya iti. -kṣamam ||20|| ity antara-ślokaḥ. na ca upagamād anyatra apy astu. tasmān na pratijñā-antaratvam. atyanta-a-sambaddhaṃ ca ca bravīti iti. a-pratijñānāc ca. na ca āropeṇa vṛttitaḥ || kā artha-saṃvid yad eva iyam artha-saṃvid yā pramāṇa-phalam. yad eva iva tad a-nirdeśyasya vedakam ||15|| tac ca parataḥ. sattāyā ākasmikatva-ayogāt. tan na -sambhave sādhyatvena eva nirdeśya iti hi sambhave | sādhyatvena eva nirdeśya iti

idaṃ idam eva iha na anyad iti. yady avaśyam ete ’nidam eva kim uktaṃ syāt sa bāhyo ’rtho ’nubhūyate idam eva khalu rūpasya anyatvaṃ yan na tad ākāraidam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti idam eva ca pratijñā-hāneḥ pradhānaṃ nimittam idam eva ca pratyakṣasya pratyakṣatvam, yad anidam eva nigraha-adhikaraṇam a-sādhana-aṅgaidam eva punar vācyam – katham asato ’nvayaidam eva prathamam ucyeta, na parikleśito devānāṃ idam eva hi kāraṇasya kāraṇatvam, yad arthaidam eva hi bheda-a-bheda-lakṣaṇam eka-ākārasya idam eva hi vastv-a-vastunor lakṣaṇaṃ yad idam evaṃ niścinumaḥ. prayuñjate nāma śiṣṭāḥ. idam evam, idaṃ na evam iti, kasyacid api rūpasya idaṃ kila padānām a-sambandhād a-sambaddha-varṇān idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. idaṃ gamyate ’n-ātyantiko dhvanir anyo vā bhāva idaṃ ca na syāt: idam ataḥ, na ata idam, iha idam, idaṃ ca naḥ pratyakṣam, sannihita-artha-niścayaidaṃ cittaṃ prakṛtyā āgantavo malāḥ || tat prāg idaṃ citrataraṃ tataḥ || na ekaṃ svabhāvaṃ citraṃ idaṃ cintyate kathaṃ teṣv api iti. cintitam etad idaṃ cen na tatra api viśeṣataḥ || pṛthak pṛthag idaṃ jagat || parasya pratipādyatvād a-dṛṣṭo ’pi idaṃ jagat || bhedaka-a-bhedakatve syād vyāhatā idaṃ tataḥ || tasmād an-artha-āskandinyo ’-bhinna idaṃ tan-nimittam ucyate. buddhi-vyapadeśaidaṃ taruṣu sidhyati. na hy anapekṣita-vastukaṃ idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād artha idaṃ dīpa-prabhā-ādīnām āśritānāṃ na vidyate | idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ idaṃ dṛṣṭaṃ śrutaṃ vā idam iti yatra avasāya-dhīḥ idaṃ dvayam | hetoḥ prahāṇaṃ tri-guṇaṃ sugatatvam idaṃ dvayam || atha na utpadyate tasmān na ca tat idaṃ na asti iti vyavasāyāt, dṛṣṭānta-asiddheś ca. idaṃ na iti su-vyavasthitā bhāvāḥ | tasmāt idaṃ na upalabha iti yato ’bhāva-vyavahāraḥ, kiṃ idaṃ na upalabhe iti | buddher upalabhe vā iti idaṃ na upalabhe iti | buddher upalabhe vā iti idaṃ na evam iti, kasyacid api rūpasya kathañcit idam, na punar yuktam, na hi sato vastunas tattva idaṃ na santi pradhāna-ādayo ’nupalabdher iti. idaṃ na santi pradhāna-ādayo ’nupalabdher iti. idaṃ nāma abhāva iti. tathā api katham (270ʼb) | idaṃ nigraha-adhikaraṇam, yady evaṃ-vidhaḥ idaṃ nigrahasthānam iti cet, syād etat, uttareṇa idaṃ nir-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattva idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattvaidaṃ nirarthakād bhidyate. sa yadi prakṛta-arthaidaṃ nyāyyaṃ nigrahasthāna-lakṣaṇam uktam idaṃ paraspara-vivikta-rūpa-pratibhāsa-adhiyakṣaidaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti. idaṃ paryanuyujyate kathaṃ tata iti. a-sambandhāt. idaṃ punar a-sambaddham eva sāmānyaṃ nityam idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigataidaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. idaṃ pratijñāṃ pratijñā-sādhanāya āha iti. yo hi idaṃ pratijñāyate, pūrvaṃ sarvam uccārayitavyam, idaṃ pratyakṣaṃ prativedanam | tad-artha-vedanaṃ idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam, idaṃ pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛtaidaṃ pratyabhijñānaṃ sat-prayoga-ādikaṃ kvacid idaṃ phalavat syāt. svayaṃ-siddhasya dharmiṇaḥ idaṃ phalavad bhavet || anumānasya sāmānya-

idaṃ SV_11504 HB_01606 VN_01218 SV_15519 SV_08525 VN_05902 VN_02502 PV_03437 SV_17319 VN_00726 PV_03209 PV_03501 PV_03321 V3_08507 V1_03312 VN_06616 VN_03904 VN_06614 SV_06010 VN_05217 V1_02506 V1_02408 SV_00409 SV_04706 VN_03909 VN_00910 SV_08518 HB_02814 VN_06706 PV_03210 VN_06506 SV_12225 SV_12229 SV_16715 SV_12302 SV_12431 SV_12113 V3_09408 HB_01801 SV_07012 SV_15312 V2_09702 SV_08207 V1_01805 SV_03120 V3_01201 V3_00410 PV_04053 V3_02113 SV_10002 V2_08204 SV_14511 VN_01116 SV_14816 V3_03308 SV_03901 SV_16905 SV_12321 SV_12519 SV_15516 V3_04407 V1_03401 SV_08205 SV_03720 SV_14502

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| saṃskāra-upagame mukhyaṃ gaja-snānam mahā-prabhāvasya bhavato darśanam, yad bhedaś ca viparyaye sukha-duḥkhayor iti, ca syāt pramāṇa-anurodhinī ca. api ca apy a-dūṣaṇā ||169|| nir-viṣayam eva khalv kartavyaṃ vyāsajya kathāṃ vicchinatti, anyat tu na yuktam iti na iṣyate. yatra na asti sati sattā-nibandhane | api ca himasya bheṣajam ity-ādi-vākyam iti. tasya -darśanam enām upekṣate. an-iṣṭaṃ ca tāvat kathaṃ buddhir ekā citra-avabhāsinī || mataḥ || yugapad buddhy-a-dṛṣṭeś cet tad eva tat || atha so ’nubhavaḥ kva asya tad eva jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi yad eva idaṃ pratyakṣaṃ prativedanam. asti sukha-duḥkha-mohaḥ. tad-a-vibhakta-yonikam hetv-antaram. nidarśanam – eka-prakṛti tasya samarthanāya idam uktam eka-prakṛtikam tam eva a-vṛkṣaṃ svayam eva pratipadyate. na uttaraṃ bravīti, kathaṃ na uccārayati. tad buddher an-upalakṣaṇāt ||24|| ekam eva iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim -phalā, upalabdhi-pūrvakatvāt teṣām iti. kiṃ tatra anyena vyavadhinā. ānantyāc ced -darśanāt, sukha-duḥkha-moha-samanvitaṃ hi punar idam an-icchato ’py āyātam, yasya artha-antaram an-āyattam a-janyatvād asya -viṣayi-bhāvaḥ. anyathā itaretara-āśrayam a-niyamāt kathāṃ pravartayati. tatra ekasyāṃ na syāt tasyāṃ matāv api | yadi -vacanena eva nigṛhīta iti. evam api na yāvatā teṣām api puruṣāṇām a-śaktir eva -prayogād bhidyate. yadi puruṣāḥ śaktāḥ syur daiśikānāṃ vacanānām arthaṃ yathā-abhiprāyam ity api pūrva-vad vyabhicāri. bhārata-ādiṣv a-viruddhayor ekatra sambhavāt. kiñcid anyad apauruṣeyatva-āśrayo ’nyatra -abhivyakti-virodhād aikyam iti cet, tat kim na kevalaḥ karoty eva iti cet, sa katham iti yācitaka-maṇḍanam etat. kathaṃ tarhi saṃskāra-viśeṣād āmalakī-phalāni ca, na ca vidhi-pratiṣedhayor virodhāt. na tarhi etad yathā na teṣu sambhavati. tat kim indriya-matayaḥ pratyāviśanti. kathaṃ tarhi -vad a-niścitaṃ kathaṃ tair gṛhītam. katham śāstra-upagame ’pi vādino nirastaḥ. katham tasya anyatra vastutaḥ pratibandhāt. katham -cintāsu śāstraṃ grāhyam iti sthitiḥ | kṛtā -cintāsu śāstraṃ grāhyam iti sthitiḥ | kṛtā tasmān na iyam ākasmikī kvacit. kathaṃ tarhi tasmān na iyam ākasmikī kvacit. kathaṃ tarhi eva asya yena sa naṣṭo nāma. kathaṃ tarhi iti. yadi sā sarvadā an-atiśayā kim ity akiñcitkaro na apekṣyaṇīyaḥ. tat katham tataḥ pratibandha eva, na bādhā. kas tarhi parisphuratāṃ sāmānyam ity ucyate, katham puruṣair utsanna-uddhṛtāni śākhā-antarāṇi. puruṣa-kṛteḥ. tatra apy apauruṣeyatve katham iti. anāditvād apauruṣeyatve bahutaram mātra-viśeṣād ekatra apauruṣeyatve bahutaram sapakṣaḥ. tad-abhāvo ’-sapakṣaḥ. katham tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi yad-apekṣaṃ vyañjakaṃ syāt. kathaṃ tarhi saṅkhyā saṃyogo vā sambhavati. katham sa kathaṃ tato bhāva-nāśam icchet. katham

idānīm idaṃ bhavet ||230|| iti saṅgraha-ślokaḥ. api ca, idaṃ bhāvān a-tat-svabhāvān api svabhāva-mātreṇa idaṃ bheda-a-bheda-lakṣaṇam, tena a-virodha iti idaṃ mantrā apauruṣeyāś ca iti vyāhataṃ paśyāmaḥ. idaṃ mithyā-jñānaṃ yad anekatra eka-ākāram iti na idaṃ me karaṇīyaṃ parihīyate, asminn avasite idaṃ yathoktaṃ nigrahasthāna-lakṣaṇaṃ na asti idaṃ yad ābhāti dṛśyamāne sita-ādike || puṃsaḥ idaṃ rasa-vat tulya-rūpatvād eka-bhāṇḍe ca pākaidaṃ rūpa-ādīnāṃ pratisamudāyaṃ svabhāva-bhedaidaṃ vastu-bala-āyātaṃ yad vadanti vipaścitaḥ | idaṃ vicāryate | tāsāṃ samāna-jātīye sāmarthyaidaṃ vicāryate | sarūpayanti tat kena sthūlaidaṃ viṣāṇī gotvād iti tat katham. tatra api, idaṃ vedanam, tad artha-vedanaṃ kena. utpattiidaṃ vyaktaṃ tad-anvaya-darśanāt. vyaktasya tatidaṃ vyaktaṃ parimāṇāt, mṛt-pūrvakāṇāṃ śarāvaidaṃ vyaktam anvaya-darśanād iti. tatra ekā idaṃ vyavaccheda-vādinaḥ sambhavati. ekatra idaṃ vyāhatam ucyate, na uccārayaty uttaraṃ ca idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-aneka-ākāraidaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. idaṃ sad-asat-pratiṣedha-vidhi-hetvos tulyaṃ idaṃ samam ||94|| syād etat – ānantyād vyaktīnām idaṃ sarvaṃ vyaktaṃ parimitaṃ gṛhyate. tasya idaṃ sāmarthyam upalabdhi-lakṣaṇa-prāptaṃ san na idaṃ sāmānyaṃ bhedo vā iti vyapadeśaṃ na arhati. idaṃ syāt. anya-bhāvāc ca abhāva-siddhāv aidaṃ syād vācyam, vyaktaṃ nāma pravṛtti-nivṛttiidaṃ svayam arthānāṃ rocate tatra ke vayam || idaṃ hetvābhāsebhyo bhidyate. avaśyaṃ hi viṣayaidānīntana-puruṣa-vat. atra api śakti-puruṣayor idānīntanā api iti. viśeṣa-a-sambhava etat syāt. idānīntanāḥ kiṃ samanuyanti, āhosvid viparyayam idānīntanānām a-śaktāv api kasyacic chaktiidānīntanānām adhyayanād iti cet. ukta-uttaram idānīntanānām an-upadeśa-pāṭha-a-śakteḥ. sā ca idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir idānīm a-kṣepa-kriyā-svabhāvaḥ. nanv etad eva idānīm a-janakaṃ kuṇḍaṃ badarāṇām ādhāraḥ. idānīm a-tad-darśinā tāni pratikṣeptavyāny eva idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt. idānīm a-nimitte te syātām. na a-nimitte, kiṃ idānīm a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. idānīm a-niścīyamānaṃ pratyakṣeṇa api gṛhītaṃ idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. idānīm a-sambhavino ’rthasya pratipattir iti cet, idānīm a-siddhāntair grāhyo dhūmena na analaḥ || idānīm a-siddhāntair grāhyo dhūmena na analaḥ ||14 idānīm a-hetuko vināśa uktaḥ. jātasya tad-bhāve idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nyaidānīm a-hetuko vināśo bhavati ity ucyate. naśyan idānīm atiśayavad yat kṛto ’yaṃ vyavahāraidānīm an-utpanna-atiśayas tad-avastha eva bhāvo idānīm anayor bhedaḥ. na kaścit. kathaṃ tarhi idānīm anya-apohaḥ sāmānyam, sa eva khalv anyaidānīm api kānicid virala-adhyetṛkāṇi. tadvat idānīm apauruṣeyam a-vitatham. tathā hi bauddhaidānīm apauruṣeyam. tathā hi mleccha-ādiidānīm apauruṣeyam. santi puruṣa-kṛtāny api idānīm abhāve sann ity ucyate. na vai tan-niṣedha idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam idānīm asaty a-bhinne vastuni jñāna-śabdayor idānīm asaty atiśaye khasya svabhāva iti na tu idānīm asati vināśe bhāvo naṣṭo nāma. na hy asad-

idānīm SV_01306 V2_09602 VN_00923 VN_01118 V1_01302 VN_03814 SV_13703 SV_03623 SV_03424 SV_03807 SV_12017 PV_03271 SV_09211 SV_02408 SV_07916 HB_03717 SV_13916 V2_07611 SV_09804 HB_00901 SV_13820 SV_09421 V3_07303 SV_11428 PV_03373 HB_02912 V2_04903 SV_16309 V3_09901 VN_00924 SV_09117 V3_03102 SV_09609 V3_07607 SV_01410 V3_12311 V3_10206 SV_07911 SV_12109 SV_07607 V1_03010 SV_14621 SV_10404 PV_03234 SV_02318 V2_08714 HB_01701 PV_02237 HB_03804 PV_03429 SV_09609 V3_07607 V3_01701 V2_08106 SV_05218 SV_08109 V2_08404 PV_02243 PV_02242 SV_11310 V1_03201 SV_12405 SV_09109 V3_01101 PV_04026

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abhyupagamāt siddham iti cet. katham abhyupagamāt siddham iti cet, katham ataḥ, na ata idam, iha idam, iha na idam, kim eko bhāva āhosvin nānā. ekaś cet, katham arthā vijñānair vyavasīyanta iti, nivṛttā eva hetvābhāsa-abhidhānād iti cet, kim anya-vaikalyān na upayuktam iti cet. katham śakti-bheda iti cet. sarvatra utsannam dvayor eka-abhidhānād ity uktam. katham eva vijñānasya jananāt. kathaṃ tarhi ca kāṇādāḥ. teṣāṃ sa mithyā-vāda iti cet. ka -ātmatayā buddher api yady a-virodhitā | sa eva na icchet. tena a-vacanam. tad eva kāraṇena avinābhāvas tadutpatteḥ. svabhāva vyaktibhya eva tarhi sa pratyayo ’stu. kim -ādikam api kaścin na nirdeśayed iti. idam -dharmāṇy api karaṇāni vyañjakāni na kiñcid niyamaṃ prasādhya nivṛttir vaktavyā. katham arthāt sūcayati iti siddho ’nvayaḥ. katham anya-viruddhayor api vipakṣatvāt. katham vyāpi-nityatvād upalambha iti cet. ka -prameyatvaiḥ so ’pi siddha eva. tat kim -prameyatvaiḥ so ’pi siddha eva. tat kim -vyaṅgyāḥ, na artha-āyattāḥ. tataḥ katham bhavaḥ | sa ca artha-ākāra-rahitaḥ sā bhūta-pradeśa-pratipattāv eva siddhaḥ. kasya ca vastuno ’nyatvena a-vācyatvāt. katham -virodhī dharmo yukto ’-dharmaś ca. katham anvaya-a-dṛṣṭer asiddhir iti cet, tat kim idam, iha idam, iha na idam, idānīm idam, asti iti niṣedhaḥ, kiṃ tarhi na iha ghaṭo na vidhe viṣaye śāstraṃ pramāṇayitavyam. katham -viṣayo ’stu. tad api na iti cet. katham -viṣayo ’stu. tad api na iti cet, katham vidhi-pratiṣedhayor virodhāt. na prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim ’nitye sādhye dharmiṇi sidhyet. tat kim anvayinaḥ pratyayasya ayogāt. katham tad eva uttaram, evam apauruṣeyatve ’pi kim āśraya iti nirloṭhitam etat. kathaṃ tarhi sā hi jñānam, tac ca phalam iti kim sā niḥ-svabhāvasya kathaṃ syāt. katham -asiddhau nivartye ’pi saṃśayāt. katham nānā-āśrayatā sa cet | śrotṛ-ādi-cittāni ||37|| iti saṅgraha-ślokau. kathaṃ tarhi ||60|| iti saṅgraha-ślokau. kathaṃ tarhi svabhāvasya abhāva-virodhāt. tat kim saṃvṛnoti ca | ātmany api virāgaś cen na puruṣa-pratibhā-kṛte ca sādhanatve kim parasparam | buddhiḥ sa-rūpā tad-vic cen na na pratiṣedha-viṣayatā iti cet. tat kim a-pratiṣedha-viṣayatā iti cet, tat kim vidhīyamānasya vikalpa-samuccaya-ayoge kim virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi tāsāṃ na ity a-graho dhiyā | (104ab) katham -prasaṅgāt. tasyāṃ tasya upayoga iti cet kim yady artha-antaraṃ hetuḥ, kathaṃ tarhi api sā samā || tatra a-viraktas tad-doṣe kva sādhanāni ca || etāvad eva ca jagat kva anyathā viparyasyante. tena a-doṣa iti. kim pratītiḥ, na sārūpyād iti cet, atha katham tasmān na kiñcid a-śakya-kriyam eṣām. katham sad eva artha-antaraṃ niṣidhyata iti. katham -sādhana-doṣa ity uktaṃ veditavyam. na tarhi sādhanatvāc cet parasya api na duṣyati |

idānīṃ idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā idānīm idam, idānīṃ na idam, idam evam, idaṃ na idānīm idam ekatra a-vibhakta-ātmani niṣ-paryāyaṃ idānīm indriya-vijñāna-vārttā, abhidhāna-viśeṣe idānīm uttara-pratijñā-sannyāsa-apekṣayā, tasya idānīm upayukta-an-upayuktayor a-bhedaḥ. na api idānīm eka-vacanam eka-śakter abhāvāt. yatnaś ca idānīm ekasya vyāvṛttasya anya-an-anugamād anyaidānīm ekānta-vyāvṛtta-rūpeṣu bhāveṣu sāmānyaṃ idānīm evaṃ pauruṣeyo ’nyo ’pi. kumāra-sambhavaidānīṃ kathaṃ bāhyaḥ sukha-ādy-ātmā iti gamyate || idānīṃ katham abhāvo na asti iti. yat punar etad idānīṃ katham avinābhāvaḥ. svabhāve ’py idānīṃ karmaṇā anyena vā. bhinnam a-bhinnaidānīṃ kaṣṭataraṃ vyasanam āyātam a-prakāśyam aidānīṃ kāryaṃ syāt. na ca etad yuktam. sarvaidānīṃ kṛtako ’vaśyam anitya iti pratyetavyaḥ, idānīṃ kṛtako ’vaśyam anitya iti pratyetavyo yena idānīṃ gamyate sato ’vaśyaṃ naśvaraḥ svabhāva iti idānīṃ ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā anidānīṃ jñeyam asti iti siddhir astu. tathā api idānīṃ jñeyam asti iti siddhir astu. tathā api idānīṃ tat-pratiniyama-saṃsādhyaṃ tad-anvayaṃ idānīṃ tadvatī katham || na arthād bhāvas tadā idānīṃ tal liṅgam. anvaya-anugamanaṃ ca idānīṃ dvayor api prāmāṇyasya vastu-viṣayatve idānīṃ dharma-phalam iṣṭam a-dharma-ātmano vrataidānīṃ dharmī dharmy-antare ’nvayī-bhavitā. idānīṃ na idam, idam evam, idaṃ na evam iti, idānīṃ na evam ity uktau na anena sambandho ’sti, idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana iti idānīṃ na pratiṣedha-viṣayaḥ. vidhi-nivṛttiidānīṃ na pratiṣedha-viṣayaḥ, vidhi-nivṛttiidānīṃ nāstitā a-dṛśaḥ ||19|| na evam a-darśanaṃ idānīṃ nairātmyād vyatirekasya phalam. sa hi idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. idānīṃ pācaka-ādiṣv a-bhinnena vinā apy arthena idānīṃ pauruṣeyam ity-ādi. tathā hy anyo vā idānīṃ pradhāna-īśvara-ādi-kārya-śabdā bhāveṣv aidānīṃ pramāṇam. yata iyaṃ prameya-adhigatir aidānīṃ bhavaty abhāvaḥ śaśa-viṣāṇam ity-ādiidānīṃ bhāvasya svayam anupalabdher abhāva-siddhiḥ. idānīṃ bhinna-arthāni iti tat kutaḥ || jāto nāma idānīṃ bhinnāt sahakāriṇaḥ kārya-utpattir yathā idānīṃ bhinnāt sahakāriṇaḥ kārya-utpattir yathā idānīṃ mātā ca vandhyā ca, ko vā asya bhāṣitasya idānīṃ yo virajyate || tyajaty asau yathā ātmānaṃ idānīṃ vastutaḥ sādhanam a-sādhanaṃ vā. sa ca idānīṃ vit sarūpikā || svayaṃ so ’nubhavas tasyā idānīṃ vidhi-viṣayo ’stu. tad api na iti cet. idānīṃ vidhi-viṣayo ’stu. tad api na iti cet, idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. idānīṃ vināśe ’napekṣāyāḥ sāmarthyam, yāvatā idānīṃ vyaktīnāṃ tatra jñāne sāmarthya-gatiḥ, idānīṃ śaktyā. śakty-upayogāya śakty-antarasya idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ idānīṃ sa virajyate | guṇa-darśana-sambhūtaṃ idānīṃ sa virajyate | sa-doṣatā api cet tasya idānīṃ saṅketena. sa hi sambandho yato ’rthaidānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā idānīṃ satya-prabhavau mantra-kalpau parasparaidānīṃ sad asan nāma. na brūmaḥ sarvatra asat, idānīṃ sādhanasya a-tan-nirdeśa-a-nāntarīyakatvāt idānīṃ sādhya-nirdeśaḥ sādhana-avayavaḥ katham ||

idānīṃ V3_01307 V3_07802 V3_00307 HB_03502 PV_03388 VN_01021 SV_07401 V1_01113 V1_00804 V1_00806 V1_03106 V1_01703 V1_01513 SV_13106 V3_05205 PV_02116 V1_03112 HB_01503 PV_03223 SV_04025 PV_02227 V1_03214 SV_11801 V1_02309 SV_11723 HB_01904 SV_01612 V3_06109 SV_16514 V3_11912 PV_02248 VN_01101 PV_02244 V3_09203 NB_03059 SV_13014 V3_05012 SV_16413 V3_05212 V3_05311 V1_02204 V3_13102 SV_17302 PV_03233 PV_03131 PV_03129 V2_05907 V3_02706 VN_00805 PV_04216 V1_02912 V1_03001 V1_01206 V1_02912 PV_03141 V1_03005 PV_03244 PV_03127 PV_03066 V1_01803 PV_03143 V1_01013 V1_01113 PV_03295 V1_01011

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sādhanam upanyastaṃ tac cen na sādhyam, kim vipakṣaṃ pratyeti. sādhya-abhāvam. katham ca hetu-tad-ābhāsayos tattva-vyavasthāne ka -tad-dharmā dharmī ity ucyata iti. tat kim || bhedaś ca bhrānti-vijñānair dṛśyeta na syāt. api ca kuta idam a-mantra-oṣadham praty a-viśeṣāt. viṣaya-saṃskāras tv | spṛśato ’py asti sā buddhiḥ (10abc) ko hi rasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana anapekṣaṃ vikalpa-vāsanā-utthāpitam a-niyata-karma vibhajyate. an-ātma-bhūtaś ca asya -pratipattaye ca śabdāḥ prayujyante. na ca na artha-jñānaṃ buddher liṅgam, kiṃ tarhi syuḥ. tat saty apy āvaraṇe jñāpayeyur eva eva. tat saty apy āvaraṇe jñāpayeyur eva ’nupalambhanam | a-niścaya-karaṃ proktam -mandatā-ādibhiḥ sva-bhedair bhedakam api kāraṇam. tatra yo ’-vyavadhāna-ādi-deśa-rūpasakṛt | bhaveyuḥ kāraṇaṃ buddher yadi nāma sādhane | bhede ’pi niyatāḥ kecit svabhāvena tu viparyaye | upabhoga-āśrayatvena gṛhīteṣv eva bhedakasya sādhakatamatvāt. satsv api apy atīndriyatvena sādhana-apekṣaṇāt. tulyam iti sambandhasya abhivyakti-nimittatvāt. -prasaṅgāt. atīndriyatvād a-pratibhāse ’pi -pratipatti-jananam. a-kṣepa-kāriṣu punar a-pratyakṣatvād ātmanas tat-kārya-asiddheḥ. atra api satsu upalambha-kāraṇeṣv iti teṣām na nyāyyam. atha kutaścid atiśayād buddhimano-vijñānasya pūrvakam a-viguṇaṃ vijñānam. -prārthanāto vināśa-utpatti-buddhitaḥ || -a-dūra-sthānas tasya eva tad-avasthā-sambhūtaṃ snehaṃ badheta doṣa-dṛk || sa ca iti prativādy-an-abhyupagataḥ, vijñānamaraṇaṃ prativādy-asiddham, vijñānavijñāna-hetavaḥ. paraspara-sahitās tu viṣayahetavaḥ. paraspara-sahitās tu viṣaya-sādhanāny api prativyūḍhāni. buddhieṣāṃ pratipattau sahakāri pratiniyatam asti indriya-śabda-upayogāt sāphalyaṃ pratyuktam. -viṣaya-indriya-virahe ’-darśanād an-upahataabhyupeyam – vyatireki-śabdatva-sāmānyam nirarthaḥ syāt (328c) na hi svabhāva-bheda gocaraḥ || yady apy asti sitatva-ādir yādṛg śaṃsati | sa eva yojyate śabdair na khalv | tayor eva hi sambandho na tadā tu syād anupalambhaḥ. tadā api tathāvidhaśabdo nityo vā iti prakaraṇe vyatiriktarasa-ādayaḥ, vāta-ātapa-sparśa-ādayaś ca eka-jaḥ prāṇa-nimeṣa-ādis tad-udbhavaḥ | viṣaya| yo ’pi kaścid viplava indriya-jaḥ, tad-anyavyākhyātaḥ. na eva dvi-candra-ādi-bhrāntir | (11ab) na hy ayaṃ ghaṭa iti jñānaṃ sparśana’-viśeṣataḥ ||33|| yo ’pi kaścid viplava dṛśā dhatte na dṛśāṃ ghaṭanena sā || kecid -nivṛttāv apy a-nivṛtti-prasaṅgāt. tasmād || svārtha-anvaya-artha-apekṣā eva hetur a-bhedataḥ || tasmād viśeṣa-viṣayā sarvā eva anapekṣaṇe | vyavadhāna-ādi-bhāve ’pi jāyeta daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā eva -saṅketam asti tena sa cen mataḥ | evam -ādi-sambandha-atīta-śabda-vyavahāra-ādīnām 10abc) ko hi indriya-a-viṣayasya arthasya tadapi ity ayam || pāramparyeṇa hetuś ced -ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam

indriya idānīṃ sādhyam. tathā ca viparyaya-siddhir idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastuidānīṃ hetoḥ sāmarthyam a-bādhayā eva sādhyaindāv iva a-dvaye | saṃvitti-niyamo na asti indra-jālaṃ bhāvena śikṣitam, yad ayam a-jāta-aindriya-a-viśeṣe ’pi tad-viśeṣa-ādhānād upakārī indriya-a-viṣayasya arthasya tad-indriya-jñānaindriya-antara-jñāna-utpattāv a-sāmarthyād indriya-artha-grāhi kutaścid anubhava-sambandhāt indriya-artha-sannikarṣa-ādiṣu hetuṣu vidyamāno indriya-artho ’nvayī, yataḥ śabdena dṛṣṭaindriya-arthāv iti cet, avyabhicārī hetuḥ. mana indriya-ādayaḥ. na ca tathā. tasmāt tena ādheyaindriya-ādayaḥ, na ca tathā. tasmāt tena ādheyaindriya-ādy api śeṣavat || dṛṣṭā ca śaktiḥ indriya-ādy-arthena etad ghaṭayati, tatra indriya-ādi-kalāpaḥ, sa vijñāna-janane samartho indriya-ādi-vat || hetu-bhāvād ṛte na anyā indriya-ādi-vat ||73|| yathā indriya-viṣaya-āloka indriya-ādiṣu || svatva-dhīḥ kena vāryeta indriya-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam indriya-ādiṣv api iti cet. na, teṣām anyathāindriya-ādiṣv api prasaṅgāt sārūpyam eva tadindriya-ādiṣv iva a-doṣa iti cet. na, tato ’indriya-ādiṣu na parasparato viśeṣa-utpattiḥ. indriya-ādīnāṃ tu vijñāna-kāryasya kādācitkatvāt indriya-ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ indriya-ādīnāṃ sa eva vetti na aparaḥ. tasya kuto indriya-ādīnām api pūrvaḥ pūrvaḥ sabhāga-avasthāindriya-ādeḥ pṛthag-bhūtam ātmānaṃ vetty ayaṃ indriya-āder eva puruṣasya kadācit pratyakṣo ’indriya-ādau na tv evaṃ bāla-āder api darśanāt | indriya-āyur-nirodha-lakṣaṇatvān maraṇasya. indriya-āyur-nirodha-lakṣaṇasya maraṇasya anena indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antaraindriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antaraindriya-ukti-puṃstva-ādi sādhanaṃ yat tu varṇyate indriya-upakāry anyad vā. tat kadācit kasyacid indriya-upakāreṇa api sahakāri-kāraṇaṃ śabdasya indriya-upanidhau ca punaḥ sambhavāt. na apy aindriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya indriya-gamyaḥ sva-pratītau paribhāṣā-ādikam indriya-gocaraḥ | na so ’bhidhīyate śabdair indriya-gocaraḥ || a-vyāpṛta-indriyasya anya-vāṅindriya-gocaraḥ || viśada-pratibhāsasya tadā indriya-grāhya-abhāvo ’sty eva. tasmāj jñānaṃ tad indriya-grāhya-sāmānya-eka-artha-samavāyyindriya-grāhyatve ’pi. idam eva ca pratyakṣasya indriya-cittibhyas tāḥ sva-jāti-samudbhavāḥ || indriya-ja-a-viśeṣāt, asāv api vastv-an-anurodhiindriya-ja ity eke. tan na, aindriye bhāva-abhāva indriya-jaṃ yuktam, tathā-samanvahāre varṇasya indriya-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv indriya-jatva-āder bāla-dhī-vad a-kalpanām | āhur indriya-jam apy etad bhrānter a-pratyakṣam. ata indriya-jā matiḥ | tato ’nya-grahaṇe ’py asya indriya-jā matiḥ | na viśeṣeṣu śabdānāṃ pravṛttāv indriya-jā matiḥ || abhāve vinivṛttiś cet indriya-jā matiḥ ||17|| tatra sāmānya-aindriya-je ’pi syāc cheṣavac ca idam īdṛśam || indriya-jñāna-a-viṣayatvāt. tasmān na indriyaindriya-jñāna-utpattāv a-vidyamānād bhedaḥ, tatindriya-jñāna-gocare | vicāryamāṇe prastāvo indriya-jñānaṃ pratyeti iti cet, na, yathokta-a-

indriya V1_01013 NB_01008 V3_02811 V1_01414 V3_05011 SV_05101 V1_01413 V1_00708 NB_01009 V1_01905 V1_01907 V1_01314 PV_02035 V1_03701 V1_01105 SV_00819 V3_08310 V1_01403 PV_03398 V1_01805 SV_04101 SV_06726 V1_01008 PV_03483 V3_13004 SV_13827 V1_04005 SV_16415 V1_03002 PV_03243 HB_02015 V1_01302 SV_11918 SV_13013 PV_03497 V1_02204 SV_04101 SV_13026 V3_05108 V2_06804 SV_15927 V3_11909 PV_03074 V3_05310 V3_05004 SV_07824 SV_07826 SV_15815 SV_07410 SV_07417 SV_07402 SV_07408 SV_07405 SV_07408 PV_02026 V1_03211 PV_03456 SV_07410 V3_06106 SV_11804 PV_03403 SV_13214 SV_13207 SV_07415 SV_13220

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ādīnām indriya-jñāna-a-viṣayatvāt. tasmān na jñānaṃ pratyakṣam. tat caturvidham. hetum apekṣate. pratyakṣe ’rtha-grahaṇam pratihanti. na vai buddhiḥ pratyakṣā, yena iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya sā svabhāvena eva viparyasyati. na evam vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanām -yogya-pratibhāsā pratītiḥ kalpanā. na hi sā sva-viṣaya-anantara-viṣaya-sahakāriṇā (19abc) pratyakṣam iti vartate. mānasam api janitaṃ pratyakṣam. ata eva ca na andarśanāt. atha vā pratyakṣa-sādhana eva cen na āśraya-pratiṣedhataḥ || prāṇa-apānadṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na kalpanāḥ pratisaṅkhyānena nivartayitum, na a-samagrasya ekānta-a-sāmarthyāt, yathā dehavṛtty-a-darśane ’pi śeṣavat, yathā dehapratibhāsamānā pratyakṣā eva sarva-prāṇinām -saṃvitti-niyamāt tac ca sidhyati || jñānam viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam 3|| yathā indriya-viṣaya-āloka-manaskārā ātmayathā cakṣū-rūpa-āloka-manaskāresv ātmautpatter a-vicārakatvāt, vicārakatve ca -bhāvena vyavahāraḥ pratanyate || viṣayasamaveta-rūpa-virahaś ca. samāna-deśa-āśrayatad etac chabdeṣv api tulyam. tatra api yogyatā-pratilambha-lakṣaṇo ’sti pratibandha na hi śeṣavato gatiḥ ||311|| yat tu buddhitattva-lakṣaṇatvāt tasya iha api tulyatvāt, -bhedasya tad-apekṣa-a-virodhataḥ || tasmād anyac ca, aṅkura-ādi-vad a-kṣepa-kārivijñānair vyavasīyanta iti, nivṛttā idānīm vyatireka-a-vyatireka-virodhāt. tasmād iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya -arthikā || ghaṭanaṃ yac ca bhāvānām anyatra an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣayasvabhāvena indriya-ādi-vat ||73|| yathā pratyaya-sāmarthyasya a-sarva-vidā. tena yad pratyaya-sāmarthyasya a-sarva-vidā. tena yad pratibaddhā, tasyāḥ sarvatra a-viśeṣāt. vastuni ||300|| samaya-kāras tu svalakṣaṇam cakṣur-ādi-buddhīnāṃ tāvad yathāsvam akṣaiś cet paryāyeṇa pratīyate || tac ca na tatra akiñcitkaratvāt. etena prayatnasya sato niyamena ayogāt, prayatnasya āvaraṇa-tadvatoḥ ||156|| yo ’pi hi sva-āśrayapratisamādadhīta tasya apy asty eva āśrayana śakyam, tasya kathañcid apy a-pariṇāmāt. iti svabhāvād a-pracyuter anapekṣya eva -svabhāvaḥ sa punaḥ kathañcid bhāvī vyakter ’pi tad-viśeṣa-ādhānād upakārī syāt. na vyakter yadi indriya-saṃskāro yadi na -antarasya darśako na syāt. vyaktyā ca vibhāgāyās teṣu viśeṣa-abhāvāt. vyakter yadi darśanāt || yathā viśeṣeṇa vinā viṣayaapi svayam ||37|| ity antara-ślokāḥ. etena tadvat te ’pi syur āturāḥ || viṣayaindriya-saṃskāraṃ vijñānaṃ janayet. saṃskṛta-avasthāyāṃ kasyacid abhāva-pratītiḥ, tatra -apekṣāṃ ca sādhayati. tataḥ kārya-dvāreṇa paśyaṃś ca tad-darśī kathaṃ ca upahatayadi saṃskṛtena upalambha ity a-saṃskṛtaupalabhyeran sarva-deśa-sthitaiś ca. yogyaan-āsādya paraṃ nityaṃ tat-svabhāvaṃ kim iti saṃskārāḥ śabdānām. tatra kenacit saṃskṛtam

indriyaṃ indriya-jñānam artha-saṃyojanāṃ kalpanām āviśati. indriya-jñānam. sva-viṣaya-anantara-viṣayaindriya-jñānasya kasyacid vitatha-arthatvāt tatindriya-jñānasya vikalpa-upagame bādhā syāt. sa indriya-jñānasya hetavaḥ. paraspara-sahitās tu indriya-jñānāni vikalpakāni. na vā teṣv apy eṣa indriya-jñāne pratihanti. na vai buddhiḥ indriya-jñāne sambhavati, arthasya sāmarthyena indriya-jñānena samanantara-pratyayena janitaṃ indriya-jñānena samanantara-pratyayena sva-viṣaya indriya-dṛṣṭir na api viṣaya-antarasya. sva-jñāna indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya indriya-dhiyāṃ dehād eva na kevalāt | sva-jātiindriya-buddhaya iti cet, na, tatra apy a-riṣṭaindriya-buddhiḥ, sāmagrī-sākalye ’pi vinivartya indriya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya indriya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya indriya-buddhir iti kim atra anyena sādhanena. na indriya-bhedena paṭu-manda-āvila-ādikām | indriya-matayaḥ pratyāviśanti. kathaṃ tarhi indriya-mano-’rtha-tat-sannikarṣā vā asaty api indriya-mano ’rtha-tat-sannikarṣeṣu vā rūpaindriya-mano-vijñānayor a-bheda-prasaṅgāt. aindriya-mātreṇa na dṛṣṭam iti niścayaḥ | tasmād indriya-yoga-apekṣāyām āśraya-samāna-a-samāna-deśa indriya-yogya-deśatā-ādibhyaḥ karaṇānām atiśayāt. indriya-yogyatā-utpatti-lakṣaṇo vā iti na anindriya-vacana-yogāt puṃstvād iti puruṣa-atiśayaindriya-vikāre ca vikārāt, tan-nibandhanatvāc ca indriya-vijñāna-anantara-pratyaya-udbhavam | mano indriya-vijñāna-ādi-vac ca, kārya-kāraṇa-svabhāvaindriya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter indriya-vijñāna-viśeṣa-anubandhī sabhāga-vāsanāindriya-vijñāna-hetavaḥ. paraspara-sahitās tu indriya-vibhramāt | bheda-a-lakṣaṇa-vibhrāntaṃ indriya-virahe ’-darśanād an-upahata-indriyaindriya-viṣaya-āloka-manaskārā ātma-indriya-mano indriya-viṣaya-madhya-sthitam āvaraṇaṃ tat tau indriya-viṣaya-madhya-sthitam āvaraṇam, tau indriya-viṣaya-vat paraspara-yogyatā niyāmikā iti indriya-viṣayaṃ sāmānya-lakṣaṇaṃ ca vikalpaindriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ indriya-śakty-ādāv akṣa-buddher a-sambhavāt | indriya-śabda-upayogāt sāphalyaṃ pratyuktam. indriya-śabdeṣv an-upayogāt. na hi tasya indriya-saṃyoga-apekṣa-pratipattikaṃ sāmānyam indriya-saṃyoga upakāraka iti tatas tad-darśī indriya-saṃskāra-ādayo ’py uktāḥ. māṃ śrāvayaty indriya-saṃskāraṃ vijñānaṃ janayet. saṃskṛtaindriya-saṃskāraḥ. tat-sahakāri sāmānyaṃ vijñānaindriya-saṃskāraḥ. prāg adṛśye darśana-śaktyindriya-saṃskāraḥ sāmānyasya vijñāna-jananaindriya-saṃskārāt tad-darśane tad-vyaṅgyeṣu indriya-saṃskāro yadi na indriya-saṃskāraḥ indriya-saṃhatiḥ | buddher hetus tathā idaṃ cen indriya-sannikarṣa-artha-ālocana-viśeṣaṇa-jñānāni indriya-sampāta-abhāvāt teṣāṃ tad-udbhavam | na indriya-sahakāritvāt kevalam a-samartham iti cet. indriya-sādguṇya-āder upalambha-pratyayasya eva indriya-siddhiḥ. na evaṃ sambandhasya. tasya indriyaḥ || śodhitaṃ timireṇa asya vyaktaṃ cakṣur indriyo na upalabhate. yasya saṃskāra indriyasya indriyatvād viṣaya-sannidhānād a-pratibandhāc ca. indriyam apekṣate. na hi tasya kevalasya yo na indriyaṃ kasyacid eva grāhakam iti na yugapat

indriyaṃ V2_06805 SV_13302 SV_13123 V3_05308 SV_07322 PV_03461 V2_05905 SV_13227 PV_03132 SV_07324 SV_13215 SV_07320 V1_01609 HB_01901 SV_07319 V3_13003 SV_13213 V1_02203 PV_02082 SV_13221 PV_02039 PV_03048 PV_02117 PV_03470 SV_13321 V1_03215 V2_08013 PV_02047 V3_05305 PV_03125 V1_01408 HB_01305 PV_03252 PV_03136 SV_16122 SV_12128 PV_04257 V3_08409 V3_08407 SV_00715 SV_00717 V2_08509 SV_16123 SV_16124 SV_16124 SV_16125 SV_16123 PV_03170 SV_04526 V2_05403 SV_12107 V3_12601 SV_07710 SV_14102 SV_03920 V1_01404 V1_01410 PV_03511 PV_02188 PV_02205 SV_15719 SV_16022 SV_15528 SV_09914 V2_07811

ime

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taj-janma-lakṣaṇatvāt tad-upakṛtam śravaṇāt. vācake ca pratiniyata-śaktieva jñāna-utpatteḥ. tasmād eṣa śabdo na eva jñāna-utpatteḥ. tasmād eṣa śabdo na -kālayoḥ ||148|| saṃskṛtam añjana-ādibhir na aparam | sāmarthya-a-darśanāt tatra na sato ’py anupalabdhir iti cet, na, viṣayatasmād eka-gati-śakti-pratiniyamād na khalv indriya-gocaraḥ || a-vyāpṛtaca a-tat-saṃskārakatvāt. na evaṃ vyakter -indriyo na upalabhate. yasya saṃskāra so ’py añjana-āder iva vyakteḥ saṃskāro na pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛta-an-utpattāv odana-ādy-abhinirvṛttir asti saṃskārād vyañjikā, kiṃ tarhi tad-grāhiṇa a-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā ’n-ādheya-vikārasya saṃskāra-ayogāt. tat-sannidhāna-abhāve ’bhāvāt. na apy anadhigacchati || gaty-āgatī na dṛṣṭe ced -śrutir iti. saṃskāra-viśeṣāc chruti-niyama a-viśeṣataḥ || pratyekam upaghāte ’pi na vijñāne tad-rūpa-an-avabhāsataḥ | yadi nāma -ādy api śeṣavat || dṛṣṭā ca śaktiḥ pūrveṣām -anya-jaś ca saḥ | rūpa-ādīn pañca viṣayān bhavet ||257|| tāni pratiniyata-śaktīny api bhedakam asya karaṇam iti. na hi saṃskṛtāḥ. pañca-skandhā iti. tatra pañca-dhī-vad grahaṇa-prāpter mano-jñānaṃ na saapekṣyāc ca prayatnāt prayatna-saṃskṛtād īdṛśī | iti vetti na pūrva-ukta-avasthāyām īdṛśī | iti vetti na pūrva-ukta-avasthāyām tasya eva upalambha-ātmanaḥ sataś cakṣurvijñāna-a-bhinna-hetu-jam || sa-arthe sati sakṛc-chrutiḥ || sakṛt-saṅgata-sarva-artheṣv ca | sarvo varṇa-kramaḥ pumbhyo dahanatat-kārya-dharmatāṃ na ativartate, agniiti siddhaṃ kāryaṃ tathā param || dhūma-pratyayo hi rasa-hetū rasaṃ janayati, rasato gatiḥ | hetu-dharma-anumānena dhūmarasato gatiḥ | hetu-dharma-anumānena dhūma-pratyayo hi rasa-hetū rasaṃ janayati, -ādiṣv asaty apy agnau bhāvād a-kāryam. na, indhane dāha-vṛtter asaty abhāvād a-dṛṣṭaabhāvād a-dṛṣṭa-indhano ’pi dahano na andeśa-kāla-niyama-ayogāt. niyame ca tasya eva eva indhanatvād dahana-upādāna-lakṣaṇatvād dahana-indhana-yukti-vat ||307|| sati vā ete pratyayāḥ śabda-nirmitāḥ | anuyānti nāma itaḥ śabdāt kṛta-saṅketād uttara-kālam -bruvan paraṃ bodhayitum īśo bruvan vā doṣam a-śakyatvāt. yathā ayam anyato ’-śrutvā na eva dharmaḥ, asanto ’pi kenacit prakaraṇena na ca tatra utpanno na kutaścid āyāta iti ka ’sya bādhyate. pratyakṣaṃ khalv apy etad yad anyad anuyāyi na bhāsate | (71ab) na hi buddhir iti kim atra anyena sādhanena. na ca evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad | dṛṣṭā tad-vedanaṃ kena tasya apy anyena ced -upagamād iṣṭam upādānaṃ tu vāryate || vidvāṃso yaḥ svabhāvo na naśyati || tyaktvā ca syād vaidya-vaṇig-vyapadeśa-ādi-vat. tad -utthāpanāni pūrva-pūrva-pratyayāni. tad -siddhiḥ, kiṃ tarhi bhāva-svabhāva eṣa yad tathā atra api niyama-hetur vaktavyo yata atra api kaścin niyama-hetur vaktavyo yata

indriyaṃ jñānaṃ janayati iti, anyathā anindriyaṃ na dhvaniṣu. tatra dhvanibhyo bhinnam indriyaṃ na sannikarṣaṃ na ātmānam anyad vā indriyaṃ na sannikarṣaṃ na ātmānam anyad vā indriyaṃ pratipattau kiñcid atiśayam āsādayati. indriyaṃ vyabhicārataḥ || tathā artho dhīindriyayor ekasya dvayor vā an-anyathātve ’yogād indriyasya aneka-ātmā kalakalo na śrūyeta. indriyasya anya-vāṅ-mātreṇa a-vibhāvanāt | na ca indriyasya kaścit saṃskāras tad-bhāva-abhāvaindriyasya kṛtaḥ sa sarva-śabdān yugapac chṛṇuyād indriyasya ca | pratipatter a-bhinnatvāt tadindriyasya darśana-vad buddhau śabdena aindriyasya vā prabhāsvarād apavarakaṃ praviṣṭasya indriyasya. so ’py añjana-āder iva vyakteḥ indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād eva, indriyasya hi saṃskāraḥ śṛṇuyān nikhilaṃ ca tat || indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya indriyāṇām a-pāṭavāt | a-dṛṣṭir manda-netrasya indriyāṇām aneka-śabda-saṅghātasya kalakalasya indriyāṇāṃ mano mateḥ | upaghāto ’sti bhaṅge indriyāṇāṃ syād draṣṭā bhāseta tad-vapuḥ || indriyāṇāṃ sva-jātiṣu | vikāra-darśanāt siddham indriyāṇy upalambhanam || muktvā na kāryam aparaṃ indriyāṇi nānā-rūpān prati-śabda-niyatān dhvanīñ indriyāṇi bhedakāni, sarva-jñāna-hetutvāt. na indriyāṇi svabhāva-cyutimanti, tat-kārya-vijñānaindriyāt | jñāna-utpādana-sāmarthya-bhedān na indriyād anyato vā svabhāva-antara-pratilambhāt. indriyād gatau || ekatra dṛṣṭo bhedo hi kvacin na indriyād gatau ||14|| sa punaḥ pratisaṃhārād indriyād rūpa-grahaṇa-yogyatā-pratiniyamaḥ, indriye yogye yathāsvam api cetasi | dṛṣṭaṃ janma indriyeṣv iha satsv api | pañcabhir vyavadhāne indhana-yukti-vat ||307|| sati indhane dāhaindhana-vat. tatra a-pradarśya ye bhedaṃ kāryaindhana-vikāra-aṅgatā-pade dahana-sthiteḥ | anindhana-vikāra-upādāna-hetu-sahakāri-pratyaya-agni indhana-vikāra-vat ||64|| tatra api hetur eva indhana-vikāra-vat ||9|| tatra hetur eva indhana-vikāra-viśeṣa-upādāna-hetu-sahakāriindhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya indhano ’pi dahano na an-indhanas tasya deśa-kāla indhanas tasya deśa-kāla-niyama-ayogāt. niyame ca indhanatvād dahana-upādāna-lakṣaṇatvād indhanasya. indhanasya. tathā ayam api varṇa-anukramaḥ puruṣa indhane dāha-vṛtter asaty abhāvād a-dṛṣṭa-indhano imam artha-aṃśam iti ca apoha-kṛc chrutiḥ || imam arthaṃ pratipadyeta iti. na ca prāk-kṛtaimaṃ parihartum. asati hetor a-pratiṣedhe vidhiḥ imaṃ varṇa-pada-kramam | vaktuṃ samarthaḥ puruṣas imaṃ vyavahāra-patham upanīyante. anyathā hi imaṃ vyāghāta-bhāram udvoḍhuṃ samartho ’nyatra imā buddhayaḥ puruṣa-saṅkhyātebhyaḥ puruṣaimā vyaktayaḥ parasparam anvāviśanti, bhedaimāḥ kalpanā a-pratisaṃviditā eva udayante imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛtaimām || mālāṃ jñāna-vidāṃ ko ’yaṃ janayaty imāṃ tu yuktim anvicchan bādhate sva-mataṃ svayam imāṃ hrepaṇīṃ dṛṣṭim ato nityaḥ sa kathyatām | ime ’-viśiṣṭena prayujyamānā mantrās tato ’ime ’nya-anya-hetavo varṇāḥ sva-kāraṇa-ānupūrvīime kathañcin niyuktāḥ phala-dāḥ. tat tarhi rūpaṃ ime kecin naśvara-ātmano jātā na ca atra kaścin ime kecin naśvara-ātmāno jātāḥ. na ca atra kaścin

ime V1_00305 SV_14906 SV_06724 V2_07001 SV_08516 V3_07309 SV_02513 SV_15709 PV_03030 SV_15017 NB_02042 V3_00302 SV_11712 SV_15306 PV_03149 V1_01007 SV_10313 V2_06602 HB_00801 PV_04183 V3_05803 PV_04269 PV_04072 PV_03530 SV_10217 V3_09306 SV_06715 SV_13304 V1_03109 V1_01605 VN_00915 SV_10214 SV_15314 SV_10115 V3_08503 PV_03361 V1_03907 SV_05326 SV_12009 V3_06410 V1_02101 SV_13503 V1_03110 V1_03705 V1_03311 V1_01106 SV_07619 SV_07605 V3_09311 SV_10001 V2_08204 SV_13521 SV_05009 PV_04046 V3_02010 SV_12021 SV_17110 V3_09311 SV_06717 SV_06714 SV_03118 SV_10505 V1_00704 SV_09926 V2_08201

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asti vā anayor avasthayor viśeṣaḥ. tad – bhavatu nāma svabhāva eṣa bhāvānāṃ ya śabda-a-bhedasya kāraṇaṃ bhavatu. tena -upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmād na iṣṭaṃ syān na vastv ity uktam. tad tad asiddha-upādāneṣu na sambhavati. tad vyavasthānād a-miśraṇam anyena. tasmād a-hetukatva-prasaṅgād ity ukta-prāyam. tad anya-vyāvṛtti-lakṣaṇam | yan niṣṭhās ta nīla-utpala-ādiṣu vitatha-jñāna-jananāt. tad -yukta-puruṣavān ayaṃ pradeśaḥ, dhūmād iti. guṇa-doṣam a-paśyataḥ | vilabdhā vata kena -prasaṅgād anapekṣa-ātma-an-upakārāt. tad bruvāṇaḥ śobheta a-darśanān na asti iti. tad | paṭas tantuṣv iha ity-ādi-śabdāś ca -śūnye tac cākṣuṣe katham ||8|| na hi idam -abhāvāc ca bhavej jñāpaka-asiddhiḥ. na -abhāvāc ca bhavej jñāpaka-asiddhiḥ. na akṣiṇī nimīlya cintaya tāvat – kim || anumāna-anumeya-artha-vyavahāra-sthitis tv kārya-saṃsiddhiḥ svabhāva-antar-gamād kārya-saṃsiddhiḥ svabhāva-antar-gamād icchā-pravṛtty-artho yadi śaṅkā kuto nv viśuddha-dhiyaṃ prati | grāhya-lakṣaṇa-cintā yadi niścaya-pūrvaṃ vyavahared iti sā vyaktis tulyā ity asty eva sāmānyam. atha kā pravartamānā na upālambham arhati. na ca tatra dhvanibhyo bhinnam asti iti śraddhā tasmād yato ’sya ātma-bhedād asya -abhāvād an-anumānam. tasmāt pratyakṣā sa svabhāvasya eva iti pūrvakā eva iti syād vā a-pramāṇatā | (200ab) na eva vā -arthaṃ ca iti na virodhaṃ paśyāmaḥ. na hi śabda-vyavahārān nivartayati. tena yā api gatiḥ, na anāgatānām, vyabhicārāt. tasmād jagaty asminn ekasya api tad-ātmanaḥ | asti jagaty asminn ekasya api tad-ātmanaḥ | asti āśrayasya tad-upayoge ’n-upakāryatve kā iṣṭā kartṝṇām a-smṛteḥ kila | (239ab) yā api -rūpaṃ vā bhāve bhāvād abhāvataḥ ||51|| sā saṃvittyā, tasyās tad-ātma-rūpatvāt. na enam iti cet. na. varṇānām ānupūrvyā a-bhedāt. na asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca -sthiteḥ svasaṃvedana-rūpatvāt sva-vid api kṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā aśvam api kalpayato gor darśanāt. na api satsv asatsu vā bhāveṣu sāmānya-buddhir na na atikrāmati ity ayuktam etat. tasmād avasthā nivartate, na avasthātā iti cet, kā cet. niyamavatī na syāt. tasmān na iti cet, na niyamavatī syāt. tasmān na vyāpti-nityatva-varṇanāt | (260ab) sā ca sā tat-sāmānya-grāhiṇī. yam eva khalv ākāram bhavet sā gamyate ca taiḥ | balāt tava icchā bhavet sā gamyate ca taiḥ | balāt tava icchā tasya iṣṭatvād a-doṣa iti cet. kuto ’sya vṛttir iti kaḥ prasiddhāv anurodhaḥ. api ca na avasthātā iti cet, kā iyam avasthā. yā yadi hi na prayoktur icchā katham bahubhir vā iti svātantryam atra vaktuḥ. tad rūpaṃ tat teṣāṃ viṣayaḥ katham ||57|| na kevalaṃ nir-upākhyam. nir-upākhye ’pi a-vikalpakaṃ jñānaṃ pratyakṣam. kā punar bhāva iti cet. ākasmikī tarhi sattā iti. na bhāva iti cet, ākasmikī tarhi sattā iti na

ime kvacit kiñcid asiddham an-upanayanto ’nime kṣaṇa-sthiti-dharmāṇāḥ. sa tu utpattimatām eva ime tat-prayojanā ity a-tat-prayojanebhyo bhinnā ime darśanam a-darśanaṃ ca apekṣamāṇās tatime na ekayogakṣemā bhāvāḥ bhinnā eva ato na syāt ime nir-viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam ime bhāvāḥ sajātīya-abhimatād anyasmāc ca ime mantrāḥ svabhāva-atiśayāt phala-dāyinaḥ kāryā ime śabdā na rūpaṃ tasya kiñcana || sāmānyaime śabdāḥ saṃskāra-nir-apekṣāḥ prakṛtyā ca ime sarve kārya-anupalabdhy-ādayo daśaime siddhānta-viṣama-grahāḥ ||2|| ity antaraime sva-viṣaya-jñāna-janane param apekṣamāṇās ime svabhāva-deśa-kāla-viprakarṣeṇa santo ’py anime svayaṃ kṛtāḥ || śṛṅgaṃ gavi iti loke syāc iyato vyāpārān kartuṃ samartham, sannihita-viṣaya iyatā tad-abhāvaḥ. punaḥ paryāyeṇa keṣāñcid iyatā tad-abhāvaḥ. punaḥ paryāyeṇa keṣāñcid iyatā pratītiḥ syān na vā iti. bhāve vā kiṃ iyam | bhedaṃ pratyaya-saṃsiddham avalambya ca iyam | hetu-prabheda-ākhyāne na darśita-udāhṛtiḥ iyam | hetu-prabheda-ākhyāne na darśitā udāhṛtiḥ iyam || so ’-niṣiddhaḥ pramāṇena gṛhṇan kena iyam a-cintyā yogināṃ gatiḥ || tatra sūkṣma-ādiiyam a-pravṛtti-phalā proktā. pramāṇam api kācit iyam a-vyaktiḥ. adṛśya-ātmatā. nanv anena iyam a-śakya-pravartanā, icchā-adhīnatvāt, yadi hi iyam atibahv idam ||256|| na hi vayaṃ dhvaniṃ iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, iyam an-abhilāpā ca pratibhāti iti. śabdena aiyam anupalabdhiḥ. tasmād anena kvacit keṣāñcid iyam anupalabdhiḥ pramāṇaṃ vyavasāya-phalatvāt iyam anupalabdhir adṛśya-ātmasv abhāva-sādhikā iyam anupalabdhir upalabdhi-lakṣaṇa-prāptānāṃ iyam api kārya-liṅga-jā. etena pipīlikā-utsaraṇaiyam api yā tv antar-upaplava-samudbhavā || doṣaiyam api yā tv antar-upaplava-samudbhavā ||52|| iyam apekṣā nāma. tadutpatti-dharmā bhāvaḥ iyam apauruṣeyatā veda-vākyānāṃ kartur a-smaraṇād iyam abhāva-niścaya-phalā vyatireka-sādhany iyam abhilāpena saṃsṛjati, tathā-vṛtter ātmani iyam artha-antaraṃ varṇebhyaḥ. dṛśyāyāṃ vibhāgaiyam artha-ghaṭanā artha-sārūpyād anyato jñānasya iyam artha-vid eva kāryato draṣṭavyā. ata eva na iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ iyam artha-sannidhim apekṣeta. na hi gava-ādiiyam arthavatī kevalaṃ viplava eva iti na asmākam iyam artheṣv eka-rūpā pratītir vikalpa-vāsanāiyam avasthā. yā iyam udaka-dhāraṇa-ādyiyam ākasmikī kvacit. kathaṃ tarhi idānīm aiyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko iyam ānupūrvī varṇānāṃ deśa-kṛtā vā syāt, yathā iyam āropayati, sa eva asyā viṣaya iti, a-viṣayīiyam iti vyaktam īśvara-ceṣṭitam || vadann aiyam iti vyaktam īśvara-ceṣṭitam ||7|| vadann aiyam iṣṭir a-pramāṇikā prāg āsīt. a-kasmād grāhī iyam utpāditā prasiddhyā eva śaṅkā śabda-arthaiyam udaka-dhāraṇa-ādy-arthakriyāyām upanidhīyate, iyam ekatra api pravarteta. icchāyāṃ vā ka enāṃ iyam ekā śrutir bahuṣu vaktṛ-abhiprāya-vaśāt iyam eva khalu niścayānāṃ svārtha-pratipattir yat iyam eva pravṛttir niṣidhyate. anupalabdhi-lakṣaṇā iyaṃ kalpanā. abhilāpinī | pratītiḥ | kalpanā (4ʼb iyaṃ kasyacit kadācit kvacid viramet. tad dhi iyaṃ kasyacit kvacit kadācid viramet. tad dhi

iyaṃ V3_08305 SV_00709 SV_10501 SV_00810 PV_03296 V3_02007 SV_09309 V2_07409 V1_03604 PV_03331 SV_13423 SV_00617 V2_06404 HB_03312 SV_02007 HB_01609 SV_10215 SV_13818 SV_09919 V2_08109 V3_02908 PV_03291 SV_00525 V2_06203 V1_03113 SV_10117 V1_03010 SV_00618 V2_06404 V1_02407 SV_03918 PV_03214 SV_05501 PV_03356 V1_03811 V1_03804 V3_01502 SV_16210 SV_00619 V1_01103 SV_06918 V1_03802 V3_04206 SV_01624 SV_10903 V3_02404 PV_03151 SV_03822 V2_08203 SV_09928 SV_10212 SV_13404 V3_08601 PV_04053 V3_02112 PV_03364 V1_04211 PV_04064 V3_02214 PV_03204 SV_07205 V3_12905 HB_00802 SV_11316 PV_04235

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uttara-uttara-śakti-pariṇāmena samarthā -śakti-pariṇāmena kārya-utpādana-samarthā asattā punar atra anupalabdhir eva. ata eva na anāgatānāṃ vyabhicārāt tat (10ʼdʼ) tasmād cet | tat-tulyaṃ vikriyā-vac cet sā eva icchā-pravṛttyor a-virāma-prasaṅgāt. tasmād hi svabhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena hi svabhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena -ākāra-viplavā ||39|| tathā kṛta-vyavasthā grāhaka-ākāra-viplavā | tathā kṛta-vyavasthā -mātreṇa sādhanaḥ. vyakty-apekṣaṇāt. sā ca -viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmāt. -yukta-puruṣavān ayaṃ pradeśo dhūmād iti. mūḍha-pratipattāv ity alaṃ prasaṅgena. sā -anupalabdhir ubhayasya api hetuḥ. iti a-prasava-dharmakam apeta-santānaṃ syād iti pramāṇānām. na hi pravṛtti-niṣedhe ’pi prakāśe ’pi ghaṭa-ādy-anupalabdheḥ. sā phalasya api na asti ity a-samānam. sā a-vināśo ’pi syād ity a-vyāptiḥ. sā bhedena sā bādhā uktā caturvidhā | sā kadācid bhrānti-kāraṇam || yathā eva vyāpya-abhāvam āha – tadā abhāvo ’pi iti. rūpam. na aparaḥ pratiṣedha-hetuḥ. sā asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata asan-niścaya-phalā api sā. asattāyām api tac ca phalam iti kim idānīṃ pramāṇam. yata tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti atiśayavatī na saṃvedanam iti cet, kā -bhūtaṃ kiñcit sāmānyaṃ nāma asti, yathā yā dvaya-śūnyatā || tad-bheda-āśrayiṇī ca -ayogād ekasya atiprasaṅgāc ca. tasmān na alpo ’pi dṛśyate || yathā anudarśanaṃ ca alpo ’pi dṛśyate ||46|| yathā-anudarśanaṃ ca jāyamāno lakṣyate. tatra yathā-lakṣaṇam eva upajīvati, na paro dūṣaṇam iti vyaktam vā a-kriyā-abhiniveśo ’stu. tasmāt sarvā eva -bhedād aṣṭadhā anupalabdhiḥ. tatra yā | na artha-sannidhim īkṣeta (9abc) api ca vartamānam ekāṃ śrutiṃ vartayati tasya kā -phala-sthitiḥ. uktam atra – yathā-darśanam -utpattiḥ, tad-bhāvād itarasya iti. atha kā anumānam, a-śaktād an-utpatteḥ. atha kā snāna-agni-hotra-āder an-upadeśaḥ. sa icchayā pravṛtty-artha iti cet, kutaḥ punar -viccheda-anupalambhanāt || tais tantubhir yad evam eṣā pratibhāti tad-udbhavā, sā ca kiñcit pratibaddham a-pratibaddhaṃ vā. sā kiñcit pratibaddham a-pratibaddhaṃ vā. sā anupalabdhiḥ sādhanī nivṛtti-niścayasya. tad -artha-pratītiḥ. na ca so ’nyaṃ sameti. tad ||65|| sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tad na ca anyeṣām anavasthā-prasaṅgataḥ || kena ca anyeṣām anavasthā-prasaṅgataḥ ||13|| kena ātma-viṣaye māne yathā rāga-ādi-vedanam | ātma-viṣaye māne yathā rāga-ādi-vedanam | śakyaṃ na sādhanam | sarvatra tena utsannā śakyaṃ na sādhanam | sarvatra tena utsannā viśva-rūpatā | tac ced an-aṅgaṃ kena ca. tata upakāra-an-avadhāraṇād asya -samavāyāv iti śāstre ’pi vyavasthā. tad na vā iti. bhāve vā kiṃ prapañca-mālayā iti siddha-upasthāyī kim a-kāraṇaṃ poṣyate. nanv | tais tair upaplavair nīta-sañcaya-apacayair

iyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma iyaṃ kāraṇa-sāmagrī. śakti-pariṇāma-pratyayasya iyaṃ kāraṇāt kārya-anumāna-lakṣaṇatvāt svabhāvaiyaṃ kārya-liṅga-jā ||10|| tena na anyo hetur iyaṃ kiṃ niṣidhyate || sarpa-ādi-bhrānti-vac ca iyaṃ kutaścit prakaraṇād bhavantī tena eva iyaṃ kṛtaka-śrutiḥ svabhāva-abhidhāyiny api paraiyaṃ kṛtaka-śrutiḥ svabhāva-abhidhāyiny api paraiyaṃ keśa-ādi-jñāna-bheda-vat | yadā tadā na iyaṃ keśa-ādi-jñāna-bheda-vat || yadā tadā na iyaṃ krama-bhāvinī sad-asatos tulya-upayogā iti iyaṃ ca hetv-asiddhyā eva tad-viruddha-siddhiḥ iyaṃ ca hetv-asiddhyā eva tad-viruddha-siddhiḥ iyaṃ trividha-anupalabdhiḥ – siddhe kārya-kāraṇa iyaṃ trividhā apy ukta-anupalabdhir anekadhā | iyaṃ naś cintā cittaṃ dunoti. na vai vayam a-tatiyaṃ niḥ-śaṅka-paricchedaṃ cetaḥ karoti. saṃśayād iyaṃ niyamena upalabdhis tad-vyāpārāc chabdasya iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca iyaṃ pakṣasya bādhā caturvidhā darśitā tridhāiyaṃ parokṣa-artha-kalpanā smaraṇa-ādikā | samaya iyaṃ pratiṣedha-viṣaya-anupalabdhiḥ prayogaiyaṃ pratiṣedha-viṣayā anupalabdhiḥ prayogaiyaṃ pratītiḥ, na sārūpyād iti cet, atha katham iyaṃ pramāṇam eva. na hy asti sambhavo yad iyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ iyaṃ prayoga-bhedād aṣṭadhā anupalabdhiḥ. tatra iyaṃ prayoga-bhedād daśavidha-anupalabdhiḥ. iṣṭaṃ iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. iyaṃ buddhiḥ pratibhāti, yasmād vyaktayo na iyaṃ bhāvānāṃ bheda-saṃsthitiḥ | tad-upaplavaiyaṃ bhinna-artha-grāhiṇy a-bhinnā pratibhāti tadiyaṃ meya-māna-phala-sthitiḥ | kriyate ’iyaṃ meya-māna-phala-sthitiḥ | kriyate ’iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ iyaṃ varṇa-ānupūrvī prasiddha-kārya-kāraṇa-bhāvaiyaṃ viruddha-kārya-upalabdhir uktā, tatra iṣṭaṃ iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā iyaṃ vṛttiḥ. ādheyatā vā syāt. yathā kuṇḍe iyaṃ vyavasthā, na tu yathā-tattvam iti. viṣayaiyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. iyaṃ śaktiḥ, sa eva bhāvaḥ, uta anyad eva kiñcit. iyaṃ śakya-pariccheda-a-śeṣa-viṣaya-viśuddhir iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’iyaṃ śāṭī ity uttaraṃ kāryam ucyate | tantuiyaṃ saṃvṛtiḥ saṃvriyate ’nayā svarūpeṇa paraiyaṃ sattā a-pratibandhinī iti cet, na niyamavatī iyaṃ sattā a-pratibandhinī cet. niyamavatī na iyam. sad-asan-niścaya-phalā na iti syād vā aiyaṃ samasta-pada-vākya-rūpa-sādhya-arthaiyaṃ samudāya-vyavasthā samudāyi-nibandhanatvāt iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ | iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ | iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ || iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ ||5 iyaṃ sādhya-sādhana-saṃsthitiḥ || viruddhayor eka iyaṃ sādhya-sādhana-saṃsthitiḥ ||21|| ity antaraiyaṃ siddhā bheda-vyavasthitiḥ || vijātīnām aniyaṃ sthitir ity a-pratītiḥ. jananaṃ cet kim iyaṃ sva-sattā-mātra-anubandhini tad-deśaiyān eva sādhana-vākya-prayogo jyāyān. atra api iyān sambandhasya vyāpāro yad artha-pratītiiva || a-tadvān api sambandhāt kutaścid upanīyate

iva PV_03282 SP_00017 PV_03108 V2_05518 V1_02801 SV_03301 SV_11723 PV_03388 SV_16227 SV_04409 V2_06407 SV_00621 VN_00903 SV_05807 SV_04219 SV_10810 V3_10312 SV_04417 PV_04232 V2_05512 SV_03223 SV_04415 PV_02098 HB_03105 SV_06426 PV_03308 V1_03208 SV_03814 SV_04420 SV_06022 V3_09105 SV_04219 SV_08002 V2_08814 PV_02092 SV_09821 V2_07710 VN_01518 SV_03824 PV_03181 V3_05709 V3_12911 V2_06812 PV_02231 PV_02124 PV_02160 PV_02273 V1_01608 V1_02710 SV_04215 SV_04217 PV_04252 V2_08901 VN_01617 SV_03510 SV_14516 SV_09603 V3_07601 V1_00812 SV_04221 SV_04418 SV_14720 V1_00802 SV_03826 SV_15525

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| abhūtān api paśyanti purato ’vasthitān darśayanty arthān mithyā-arthā ghaṭitān ’rthe pravartante ’-bhinne bhinna-āśrayā | tais tair upaplavair nīta-sañcaya-apacayair | abhūtān api paśyanti purato ’vasthitān vyatirikta-arthā vibhaktir artha-antaram atīndriyatvād a-pratibhāse ’pi indriya-ādiṣv || bhedaś ca bhrānti-vijñānair dṛśyeta indāv -pravṛttiḥ sattva-sabhāgatā-ādi-vaśāt sā tathā-pratibhāsanād vyatiriktaṃ dharmam -apekṣaṇam | anyathā vyabhicāri syād bhasma -apekṣaṇam | anyathā vyabhicāri syād bhasmā -bhedaḥ, araṇi-nirmathana-avasthā-bhedād a-kārya-kāriṇam api tat-kārya-kāriṇam yo ’rtha-ākāraḥ pratibhāti bāhya iva eka -upakāraḥ. na daśa-dāḍima-ādi-vākyānām asantam apy eṣām ātmānaṃ vibhāgavantam ||76|| tasyāṃ yad rūpam ābhāti bāhyam ekam dharma-samāśrayam | vidhāv ekasya tad-bhājām dharma-samāśrayam | vidhāv ekasya tad-bhājam ’pi vibhaktir vyatirekiṇī | bhinnam artham iti. tat-svabhāva-grahaṇād yā dhīs tad-arthā an-ākṣiptā akhilā aparā | bhinnaṃ dharmam asmābhir ucyamānaṃ kim atra-bhavataḥ paruṣam tais tair bhrānti-kāraṇaiḥ saṃsṛṣṭa-rūpa artha-adhigamana-ātmanā || sa-vyāpāram artha-adhigamana-ātmanā ||36|| sa-vyāpāram -arthāḥ saṃvṛtyā bhedinaḥ svayam | a-bhedina te yato vyāvṛtti-rūpiṇaḥ | tena a-bhinnā tasyāḥ pratiyatī dhīr bhrāntyā ekaṃ vastv a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād tatra yo ’rtha-ākāraḥ pratibhāti bāhya jātir artha-antare pratyaya-hetur gotvam iva sūryayoḥ, kvacit phale vandhyā-itarayor vikalpena vastu-bheda-anusāriṇā | guṇa-ādiṣv tad-bhāva-niyato ’-sambhavat-pratibandhā tad-bhāva-niyataḥ, a-sambhavat-pratibandhā sataś ca sarva-ātmanā niṣpanna-avasthāyām saṃvṛta-bhedāḥ svayaṃ bhedino ’py a-bhedina buddhyā anantarayā yadi | rūpa-ādir -śabdayos tad-yogyatā, sāsnā-ādi-siddhāv tad-antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder a-tad-āgamebhyo na tatra pratītir ākāśād || duḥkha-upakārān na bhaved aṅgulyām -kṛt || kāṣṭha-pārada-hema-āder agny-āder āśrayo ’yuktam anyathā | mada-ādi-śakter api || eka-abhāvād vinā bījaṃ na aṅkurasya buddhāv a-pratibhāsanāt | arthasya dṛṣṭāv tan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv utpadyate ’-tad-viṣayam api tad-viṣayam kārya-padārtha-prasūter a-bhinna-artha-grāhi anyonyaṃ hetu-kāryayoḥ | tasmāt sva-dṛṣṭāv iva karkoṭakayoḥ, kvacid rase vanya-itarayor ca a-tattvam. paraspara-svabhāva-a-sthitayor -abhidhānāt. na api sa eva, tad-vācinām -arthaṃ tat-svabhāva-jñāpanena artha-antaram eva hi kayācid apekṣayā dharma iti vyatirekī eva hi kayācid apekṣayā dharma iti vyatirekī smaratas tad-yojanā sambhavati, śabda-antara pratibhāsanāt tad-a-kāribhyo bhinnam ābhāti bāhyam ekam iva anyataḥ | vyāvṛttam eva naśyati. prakāśa-āyatta-pratītīnām pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya eva bhāvānām ākāra-viśeṣa-parigrahād bahir kadācid artha-niṣpattir yuktā, kavi-samayād

iva || na vikalpa-anubaddhasya spaṣṭa-arthaiva || bhinne kā ghaṭanā a-bhinne kārya-kāraṇatā iva || yathā-codanam ākhyāś ca so ’sati bhrāntiiva ||27|| a-tadvān api sambandhāt kutaścid iva ||29|| yathā-viplavam āvega-pratipattiiva a-darśayantī pratibhāty an-artha-antare ’pi iva a-doṣa iti cet. na, tato ’-pratipattiiva a-dvaye | saṃvitti-niyamo na asti bhinnayor iva a-viśeṣād vā kañcid anugṛhṇāti na aparam iti iva a-viśeṣeṇa aparam asya svabhāvaṃ dharmitayā iva a-śīta-sādhane ||34|| ity antara-ślokaḥ. na iva a-śīta-sādhane ||6|| yas tarhi samagreṇa iva agneḥ sthūla-karīṣa-tṛṇa-kāṣṭha-dahana-śaktiiva adhyavasyantīṃ vastu-pṛthag-bhāva-mātra-bījāṃ iva an-arthakriyā-kāry api tat-kārī iva iva an-upasaṃhāra eva. anyathā vaktur vaiguṇyam iva anya-anyair vyapadeśair vaktāraḥ iva anyataḥ | vyāvṛttam iva nis-tattvaṃ parīkṣāiva anyeṣām upekṣakam || niṣedhe tad-viviktaṃ ca iva anyeṣām upekṣakam ||24|| niṣedhe tad-viviktaṃ iva anveti vācye leśa-viśeṣataḥ ||60|| na vai iva apy an-arthikā | vikalpikā a-tat-kārya-arthaiva ācaṣṭe yogo ’ṅgulyā iti kvacit || yuktā iva ābhāti. tasmāt tīra-a-darśinā iva śakuninā iva ābhāti yathā-saṅketaṃ vicchedāya vyāpriyante. iva ābhāti vyāpāreṇa sva-karmaṇi | tad-vaśāt tadiva ābhāti vyāpāreṇa sva-karmaṇi | tad-vaśāt tadiva ābhānti bhāvā rūpeṇa kenacit ||69|| tasyā iva ābhānti vyāvṛttāḥ punar anyataḥ ||78|| ta eva iva īkṣyate ||121|| teṣāṃ prakṛtyā eva pratyayaiva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ iva eka iva an-arthakriyā-kāry api tat-kārī iva iva karka-ādiṣu. pācaka-karmasu ca karma-jātir na iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva iva kalpya-arthe naṣṭa-a-jāteṣu vā yathā || mato iva kāraṇa-sāmagrī sakalā kārya-utpādane. nanv iva kāraṇa-sāmagrī sva-kārya-utpādane. nanv iva kiṃ jāyate. sādhana-vaiphalyaṃ ca, sādhyasya iva kenacid rūpeṇa pratibhānti, tad eṣāṃ buddhiiva gṛhyeta na syāt tat pūrva-dhī-grahaḥ || so ’iva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ – na iva ghaṭa-ādiṣu. na vai śabda-svabhāvo niyato iva cet sva-dhīḥ | na hy ekāntena tad duḥkhaṃ iva cetasi | abhyāsa-jāḥ pravartante sva-rasena iva ced vinirbhāgo na vastunaḥ || śaktir arthaiva janmanaḥ | a-sambhavād vipakṣasya na hāniḥ iva tad a-nirdeśyasya vedakam ||15|| tac ca idaṃ iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ iva tad-anubhava-āhita-vāsanā-prabhava-prakṛter iva tad-anya-bheda-paramārtha-samāna-ākāram, tatra iva tad dṛṣṭe kārye ’pi gamyate || ekaṃ katham iva trapuṣayoḥ, kvacit prabhāve sparśa-upayogaiva duḥkha-sukhayor iti vyāptir asad-vyavahāraiva dharma-vācinām api vyavaccheda-antara-ākṣepaiva dharmiṇo dharmaṃ cetasā vibhajya tan-mātraiva dharmiṇo nirdiśyate. na hi dharma-dharmiiva dharmiṇo nirdiśyate. na hi dharma-dharmiiva. na ca artha-abhipāta-kṛte ’saty āntare iva, na ca tat tattvaṃ parīkṣā-an-aṅgatvād iti iva nis-tattvaṃ parīkṣā-an-aṅga-bhāvataḥ ||77|| iva nīla-ādīnām. kā vā tasya pratyāsattiḥ. tatra iva parasparam. na api tad-balena udīyamānaṃ iva parisphuratāṃ sāmānyam ity ucyate, katham iva pāṭhakānām. atha api bhāva-śaktiḥ syād

iva SV_11524 V3_04602 HB_02010 SV_06102 SV_03903 SV_09302 SV_03802 HB_00807 VN_04503 SV_14312 HB_01008 SV_04411 V1_02707 SV_04307 SV_04304 V2_08812 V2_06913 PV_02097 PV_03165 PV_03136 PV_02152 V3_06601 HB_03803 V2_06908 V2_06907 PV_03353 V1_03806 PV_02240 V1_02605 V3_01603 SV_10007 V2_08209 HB_00709 SV_07320 SV_04219 V3_03108 HB_03106 SV_03320 SV_14624 VN_05507 V1_02308 V2_08813 PV_03212 PV_04286 SV_06020 V2_08901 PV_02012 V3_09604 V3_02609 PV_04088 PV_04075 V3_02606 V3_04704 V3_07612 V3_11302 NB_03088 PV_04173 PV_04174 PV_03344 V1_03701 V3_04503 SV_04606 SV_04607 SV_16921 SV_12124

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-abhāvāv āśritya a-saṃsṛṣṭāv api saṃsṛṣṭāv -samāna-guṇa-puruṣa-sambhāvita-strī-garbha parasparataḥ, bhāve vā tad-avasthāyām bhrānti-vaśād eva eka-vastu-grahiṇī prakṛti-vibhramād vikalpānāṃ vastu-grāhiṇī avadhi-bheda-upakalpitair bhedair bhinneṣv svarga-ādi-śravaṇe ’pi tad-anubhāvinām bhāve ’nya-bhāvaḥ, kṛtakatva-bhāva iti. tad etad unmattasya unmatta-saṃvarṇanam -śakti-pracyāvanāt. punas tatra apy agnāv -anyathātva-abhāvāt tat-svabhāvasya paścād ca aṃśena dharma-dharmiṇor bhedād bhedavatī ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv viśeṣa-antara-samāropād dīpa-prabhāyām ’pi vastuny avisaṃvādo maṇi-prabhāyām svabhāva-antaram api. kṛtrima-a-kṛtrimāṇām -antara-parigrahāt, kali-māry-ādi-śabdānām ’py a-karma-a-dravya-śabda-vat || vyatireki uktā anya-apoha-kṛc chrutiḥ || vyatireki | pañcabhir vyavadhāne ’pi bhāty a-vyavahitā ca kārya-hānir na yujyate || tāpa-ādiṣv na te tad-bhāva-niyatā iṣyante, vāsāṃsi tad-bhāva-sampadaḥ pracyāvya bhraṣṭa-rājya na, svabhāvataḥ pratipatter abhāvāt pradīpād artha-pratipattiḥ, api tu yogyatayā pradīpād darśanaiḥ | grāhya-grāhaka-saṃvitti-bhedavān darśanaiḥ | grāhya-grāhaka-saṃvitti-bhedavān matiḥ || virakto na eva tatra api kāmī -vipralabdho ’yaṃ na vivecayaty ayo-golakam brāhmaṇa-āditve varṇatvasya aindriyakatvasya paścād vyavasthāpyate, vikāra-darśanena paścād vyavasthāpyate, vikāra-darśanena asmān kāryiṇo dṛṣṭvā parva-brāhmaṇa tad-grāhiṇa indriyasya. so ’py añjana-āder iva eka iva an-arthakriyā-kāry api tat-kārī ’-vicchedāt, madhura-śītala-snigdhair paruṣam iva ābhāti. tasmāt tīra-a-darśinā -vyavaccheda-dharmair vibhāgavata ekasya ca, vyavahartāra eva etad evaṃ vyāpāra-vad ananubhāṣaṇe labdham eva, gavi vihitam tat tasya vedakam, a-paraspara-rūpam kvacit puṣpe bhedo nīla-itara-kusumayor || paricchedo ’ntar anyo ’yaṃ bhāgo bahir -pratigrāhakaṃ prayāsyati payo-nidheḥ paya dhiyaḥ | a-hetu-rūpa-vikalān eka-rūpān kvacit prabhāve sparśa-upayoga-sraṃsinyor a-bhedinaḥ | na yuktā anumitiḥ pāṇḍu-dravyād a-bhedinaḥ | na yuktā anumitiḥ pāṇḍu-dravyād tad-vyavaccheda-artham āha. tena an-aṅgam uktaṃ kāla-antara-cchide || iha an-aṅgam vipratipattīnām atra akārṣīt svayaṃ śrutim | vipratipattīnām atra akārṣīt svayaṃ-śrutim | -anyatara-asiddher dūṣaṇaṃ syāt. evam etat, tan-mātra-prayojanatvāc chabda-prayogasya. chayana-āsana-ādy-aṅga-vad iti. tad chayana-āsana-ādy-aṅga-vad iti. taduktiḥ sāmarthyād gamyate tataḥ || viruddhatā -doṣaḥ para-apekṣo na iti ca pratipāditam | kathaṃ nāma bhaved arthasya darśakam || ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. grāhyam, sandigdha-viparyasta-rūpayor yuktaḥ. tac ca sarvaṃ tyāga-āpti-lakṣaṇam -āpti-lakṣaṇam iṣṭa-an-iṣṭayoḥ. tena ayam a-vaiguṇyena yathā-samayaṃ pratīti-jananāt. darśanīyo ya enaṃ hetum anuvidadhyāt. yena

iva puruṣasya vyavahāra-bhāvanātaḥ pratibhāta iti iva puruṣeṣu. yathā āha – yo hy asādhāraṇaḥ iva pṛthag api syāt. tathā ca tad viśeṣa-bhāvi iva pratibhāti. na punar ekaṃ vastu tatra dṛśyam iva pratibhāti. sā hi tad-anya-vivekiṣv eva iva pratibhātsu buddhau vivekeṣu upalayanād iva pratibhāsa-a-bheda-prasaṅgāt. tasmād ayam aiva prayatna-utpatti-dharmatāyāḥ. na apy a-tativa prayoga-apeta-śabda-vad etad iti. yadi goṇīiva prasaṅgād anavasthā. a-pracyuteṣu vā asya iva prāg api janana-prasaṅgāt. tasmād yo ’ntyo iva buddhiḥ pratibhāti. na vastu-bhedāt, yathokta iva bhāsate | yaj jñānam avisaṃvādi tat iva maṇi-buddheḥ. tena na vikalpa-viṣayeṣv iva maṇi-bhrānteḥ, na anyeṣām, tad-bheda-prabhave iva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo iva matta-kāla-atiśaya-varṣa-upasarga-ādiṣu iva yac ca api sūcyate bhāva-vācibhiḥ | saṅkhyāiva yaj jñāne bhāty artha-pratibimbakam | śabdāt iva yā || sā matir nāma paryanta-kṣaṇika-jñānaiva rāga-āder vikāro ’pi sukha-ādi-jaḥ | vaiṣamya iva rāge. tad-dhetūnām api tatra niyamād a-doṣa iva rājā tapo-vanaṃ gacchati iti kim atra brūmaḥ. iva rūpe. tad-bhāva-abhāvayor darśana-a-darśanaiva rūpe. tan na ayaṃ doṣaḥ pratibandha-abhāvād a iva lakṣyate || mantra-ādy-upapluta-akṣāṇāṃ yathā iva lakṣyate ||44||. mantra-ādy-upapluta-akṣāṇāṃ iva vanitā-antare | tyājya-upādeya-bhede hi iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda-a iva vā nitīraṇā-jñāne. tathā hi na tac cākṣuṣaṃ iva viṣam a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na iva viṣam a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na iva vyaktaṃ mūlyaṃ mṛgayate. asmad-vacanād api iva vyakteḥ saṃskāro na indriyasya ca | iva vyavahāriṇāṃ tathā adhyavasāya pravṛtteḥ, iva vyādheḥ ślaiṣmikasya iti. ata eva śāstraiva śakuninā dūraṃ gatvā api punar āgantavyam ity iva sandarśanena pratibhāsanāt, vyavacchedaiva samāropya ādarśayanti prakaraṇena kenacit. na iva sāsnā-ādimattvaṃ bāhuleye ’pi. tasmād iva sukha-ādi-saṃvedanam, idam asya saṃvedanam iva sūryayoḥ, kvacit phale vandhyā-itarayor iva iva sthitaḥ | jñānasya a-bhedino bheda-pratibhāso iva sva-dehe jarām || pāratantryaṃ hi sambandhaḥ iva svayam ||120|| bhedena pratipadyeta ity uktir iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ iva hutāśane || anyathā kumbha-kāreṇa mṛdiva hutāśane ||70|| anyathā kumbha-kāreṇa mṛdiṣer niṣṭhā atra, īpsita-pade punar aṅgam eva. iṣer niṣṭhā tena īpsita-pade punaḥ | aṅgam eva iṣṭa-a-kṣatim a-sādhyatvam anavasthāṃ ca darśayan iṣṭa-a-kṣatim a-sādhyatvam anavasthāṃ ca darśayan iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api na eva iṣṭa-a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. iṣṭa-a-saṃhata-pārārthya-viparyaya-sādhanād iṣṭa-a-saṃhata-pārārthya-viparyaya-sādhanād iṣṭa-a-sambandho ’n-upakāra-saha-a-sthitī | evaṃ iṣṭa-a-sambhavy-asiddhaś ca sa eva syān nirākṛtaḥ iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na akṣa-dhīr iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na indriyaiṣṭa-an-iṣṭa-prakāśanayor a-pratipattiiṣṭa-an-iṣṭayoḥ. tena ayam iṣṭa-an-iṣṭayoḥ iṣṭa-an-iṣṭayoḥ sādhanam a-sādhanaṃ ca jñātvā iṣṭa-an-iṣṭayor a-viśeṣāt. a-viśiṣṭānāṃ sarvaiṣṭa-an-iṣṭayor iṣṭa-viparyayo na syāt. svabhāva-

iṣṭa PV_03475 PV_04087 HB_03813 NB_03138 V3_13503 VN_01718 VN_00115 SV_15218 VN_04108 PV_03344 V1_03701 PV_03340 V1_03610 V1_03610 PV_03344 PV_04042 V3_01201 VN_01010 V3_01807 NB_03045 V3_11304 NB_03092 V3_01303 SV_02223 V2_08612 V3_01203 PV_04032 V3_01904 PV_04030 SV_13509 SV_03504 SV_04811 V3_13303 NB_03126 V3_04503 SV_11510 V3_13509 SV_03511 SV_16314 V3_10407 V3_11311 NB_03086 V3_11301 V3_01807 V3_01302 SV_12125 SV_11413 VN_03103 PV_04109 V3_03505 V3_02608 PV_04085 V3_02602 SV_11421 V3_02701 V3_01810 SV_14016 V3_11305 V3_01803 SV_15503 PV_02010 SV_15616 SV_09502 V3_07405 PV_04028

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|| pratyakṣāṃ ca dhiyaṃ dṛṣṭvā tasyāś ca bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ || svayamayaṃ sādhana-a-sādhane pravivecya tasya uktās teṣām udbhāvanaṃ dūṣaṇam. tena parauktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-vacane yathoktāt sādhana-vākyād bhavaty eva śabda iti. atra api na kaścit krama-niyamaḥ, -sambhave ca vijātīyasya gaty-antara-abhāvād a-sambaddham, na hi varṇa-krama-nirdeśād eva nāma bhaved arthasya darśakam || iṣṭa-an-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-anubhavaḥ sa eva artha-viniścayaḥ || yadi tat-svabhāvatvād artha-pratipatteḥ. yadi hi yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-avabhāsinyaḥ kalpanā na akṣa-dhīr yadi | andharma-sthitāv api | sādhyaḥ syād ātmanā eva katham idānīm a-śrūyamāṇaḥ sādhyatvena anupalabdhiḥ. sā yatra so ’sad-viṣaya anitya-śabdaḥ śabdaḥ syāt. sa ca na sa eva sādhyo na itara ity uktaṃ bhavati. -viparyaya-sādhanatvena bhidyate. na hi -viparyaya-sādhanatvena bhidyate. na hi yathokte tu dharma-dharmi-viśeṣa na bhavet, tad-bhāve vaikalya-abhāvād na bhavet, tad-bhāve vaikalya-abhāvād icchayā vyāptaṃ sādhyam iti darśana-artham uditam | ātmā paraś cet so ’siddha iti tatra na itara iti darśana-arthā. tatra sarva-anyasādhya ātma-arthavan mataḥ || sarva-anyakecid vyavasthita-kramāḥ syuḥ, anye yathābhidyamānā arthāḥ samāśrayo dhvaniś ca an||96|| śabdaṃ hy eṣa prayuñjāno ’rtheṣv ananvayaś ca, yathā – yo vaktā sa rāga-ādimān -anvayaś ca, yathā yo vaktā sa rāga-ādimān, sandigdha-viparyasta-rūpayor iṣṭa-an-ayogād iti samaṃ sarva-avasthāne ’pi -vacana-ādinā pratisamādadhīta na tad -antara-ākṣepa-prasaṅgāt. tathā ca an-iṣṭam. sa tu mantra-ādi-prayogas tasya eva sāmarthyam avasthitam iti sā eva paro ’bhipraiti iti tad-abhiprāya-vaśād -sādhanād viruddhau. nanu ca tṛtīyo ’pi -sādhanād viruddhau. nanu tṛtīyo ’pi -śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca hetum anuvidadhyāt. yena iṣṭa-an-iṣṭayor sarva-sādhya-sādhana-sādhāraṇasya śabdasya tat tad-vyatirekeṇa na asti iti a-pratiṣiddhatvāt puruṣa-icchā-anurodhinaḥ | -anurodhino ’rtheṣv a-śakya-pratiṣedhatvād ||25|| ity antara-ślokāḥ. atra svayamvyatirekasya bādhikāḥ | saha a-nirākṛtena vyatirekasya bādhikāḥ | saha a-nirākṛtena vyākhyā-vikalpaś ca na syāt. upadeśasya ca svayaṃ vādinā iṣṭasya anumeyatva-vacanena andharmiṇi sādhyo viparyāsanīyo vā. tathāsamarthe tasya an-upayogāt. prayoga ity api viśeṣe tu viruddha-vad dhetur api pṛthag syād anyatara-artha-antara-bhāvaḥ. etena -abhāvāt. te tv an-arthakā api syur iti na pravṛtti-saṃsthāna-viśeṣa-arthakriyā-ādiṣu | -prasaṅgāt. na kevalān mantra-prayogād tatra darśana-sambandha-ākhyāna-mātrād tatra darśana-sambandha-ākhyāna-mātrād lakṣaṇam | tac catur-lakṣaṇaṃ rūpa-nipāta-

iṣṭa-abhidhā-ādikam | para-citta-anumānaṃ ca na iṣṭa-abhidhānena gata-arthe ’py avadhāraṇe | iṣṭa-artha-sannidhāpana-pratyayāt pravartate. iṣṭa-artha-siddhi-pratibandhāt. dūṣaṇa-ābhāsās tu iṣṭa-artha-siddhi-pratibandhāt. nanv an-udbhāvite iṣṭa-artha-siddhir ity apārthakaṃ tasya upādānam. iṣṭa-artha-siddher ubhayatra a-viśeṣāt. dharmiṇi iṣṭa-artha-siddhes tat-sādhanatvāc ca liṅgasya iṣṭa-artha-siddhāv ānarthakyam. yad eva kiñcid aiṣṭa-avabhāsinyaḥ kalpanā na akṣa-dhīr yadi | aniṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya iti iṣṭa-ākāra ātmā syād anyathā vā anubhūyate | iṣṭo iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ iṣṭa-ādāv a-sandhānaṃ dṛṣṭaṃ tatra api cetasām || iṣṭa ity upāttā svayaṃ-śrutiḥ || śāstraiṣṭa iti gamyate. prakaraṇāt, yathā saṃhatānāṃ iṣṭa iti cet, su-kumāra-prajño devānāṃ-priyo na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala iṣṭa iti yatra arthe vivādena sādhanam upanyastaṃ iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. iṣṭa-uktayoḥ sādhyatvena kaścid viśeṣa iti. dvayo iṣṭa eva an-anvaya-doṣaḥ. yad āha – ātmā paraś iṣṭa-kāla-vat. tadā api vā na bhavet, abhāva-kāla iṣṭa-kāla-vat. tadā api vā na bhavet, abhāva-kāla iṣṭa-grahaṇam. ayam eva dharma-dharmiṇor viśeṣa iṣṭa-ghāta-kṛt || sādhanaṃ yad-vivādena nyastaṃ iṣṭa-nirākaraṇe ’py āśaṅkā-sthāna-vāraṇaṃ svaiṣṭa-nivṛttāv apy āśaṅkā-sthāna-vāraṇam | vṛttau iṣṭa-parāvṛttayaḥ, kiṃ tarhy eka eva trailokye ’iṣṭa-parihāreṇa pravartayati ity anya-apohaiṣṭa-parihāreṇa pravarteta iti ca prayuṅkte, iṣṭa-puruṣa-vat. anityaḥ śabdaḥ kṛtakatvād ghaṭaiṣṭa-puruṣa-vat. anityaḥ śabdaḥ kṛtakatvād ghaṭaiṣṭa-prakāśanayor a-pratipatti-sādhanatvāt, iṣṭa-pratiniyama-abhāvāt. tato viśeṣa-pratipattir iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na, tasya iṣṭa-pratyāyanāt saṅketa-bheda-a-karaṇam iti. iṣṭa-phalasya karmaṇaḥ kathañcid upakārāt pācakaś iṣṭa-vastu-svabhāva-anukarṣiṇī proktā syāt. tat iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇaiṣṭa-vighāta-kṛd viruddhaḥ. yathā parārthāś iṣṭa-vighāta-kṛd viruddho ’sti, yathā – iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa iṣṭa-viparyayo na syāt. svabhāva-nivṛtteś ca iṣṭa-vyaktim eva samaya-kāraḥ karoti iti kuta iṣṭa-vyatireka-viparyaya-sādhanād viruddho hetur iṣṭa-śabda-abhidheyatvasya āpto ’tra a-kṣata-vāg iṣṭa-śabda-abhidheyatvasya. sa dharmo vyavahāraiṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtyaiṣṭa-śrutir a-vyāpti-bādhanī || sādhyaiṣṭa-śrutir a-vyāpti-bādhanī ||23|| sādhyaiṣṭa-saṃvādaḥ śakya-vikalpe na asti iti vyarthā iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tadiṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati. iṣṭa-sādhana-samartha-utpādanam eva samāna-jātīyaiṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena iṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ iṣṭa-siddhiḥ. artha-pratīter na an-arthakā iti iṣṭa-siddhir asiddhir vā dṛṣṭānte saṃśayo ’tha vā iṣṭa-siddhis tasya vidhāna-apekṣatvād iti cet. aiṣṭa-siddheḥ. tad-a-nirdeśe ca kathaṃ tadiṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tadiṣṭa-svayaṃ-padaiḥ || asiddha-a-sādhana-artha-

iṣṭa V3_01106 V3_01105 NB_03054 NB_03038 VN_03106 PV_03340 PV_03338 V1_03610 NB_03048 PV_03340 PV_03338 VN_02311 SV_11002 V2_06610 SV_01715 HB_03620 VN_03303 PV_02090 SV_13821 VN_06202 V2_10008 VN_03304 PV_02032 NB_03040 SV_14904 VN_03717 PV_04147 PV_02093 PV_03157 HB_02916 V1_03610 PV_03314 PV_04229 V2_05506 SV_11625 PV_04283 NB_03044 HB_03510 V3_10102 V3_12306 V3_01903 SV_07823 NB_03039 PV_04153 PV_04045 SV_00918 SV_16616 V3_11008 SV_08104 SV_12021 V3_10904 PV_03010 PV_02191 SV_12116 SV_00904 PV_02021 V3_12908 SV_16310 SV_00912 PV_02277 SV_12705 SV_08102 VN_04202 V3_01409 VN_06809

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| (6ab) atra caturbhiḥ svarūpa-nipātaca anumeyaḥ svarūpeṇa eva nirdeśyaḥ svayam sādhyaḥ. tena eva svarūpeṇa abhimato vādina pakṣa iti nirdeśyaḥ. svarūpeṇa eva svayam yady evaṃ-vidhaḥ pratijñā-hetvor virodha iṣṭa-ākāra ātmā syād anyathā vā anubhūyate | saṃvedanaṃ phalam || yadā niṣpanna-tad-bhāva -ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iti – etal-lakṣaṇa-yoge ’pi yaḥ sādhayitum ātmā syād anyathā vā anubhūyate | iṣṭo ’nphalam || yadā niṣpanna-tad-bhāva iṣṭo ’n-uttara-abhidhānāt. yathā sādhyatayā anāptas tat-praṇayanam avisaṃvāda ity anye. āptaḥ, tat-praṇīta āgamo ’visaṃvādī iti cet, pradarśyate. tasmād vaidharmya-dṛṣṭānte na sa kiṃ samyag-jñāna-viparyaya-hetur na tasya apy ekaḥ samuccaya-rūpaḥ sādhayitum rasa-rūpa-ādi-yogaś ca viruddha upacārataḥ | teṣāṃ tathā an-iṣṭer iti cet. śabdaḥ kim bhavān api syāt, na ca bhavatā ātmā evam vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na -pratiṣedhāt. ataḥ so ’pi na samūhas tasya sa-abhyupāyasya vedakaḥ | yaḥ pramāṇam asāv iṣṭaḥ. svarūpeṇa eva iti sādhyatvena eva bhāva-an-abhyupagamāt. yathā keṣāñcid eva -bhāvād dṛṣṭāntasya api hetāv antar-bhāva saṃśayād eṣa śeṣavad bheda iṣyate || svayam jāteṣu vā yathā || mato yady upacāro ’tra sa a-jātitaḥ || mālā-ādau ca mahattva-ādir pratiyoginaḥ. kiṃ nu vai pratiyogī pramātum so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’nna bhedo ’pi tadvad anya-dhiyo ’pi vā || na tādṛśaḥ | śabda-pravṛtter asti iti so ’pi tādṛśaḥ | śabda-pravṛtter asti iti so ’pi -vat | nityeṣv āśraya-sāmarthyaṃ kiṃ yena ’-tathābhūtaḥ kadācana | yathā na kṣepa-bhāg tadā tena vādinā dharmaḥ svayaṃ sādhayitum bādhām an-ādṛtya anupalabdhau prayoktavya vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum vyatireka-abhāve ’pi sapakṣe prāṇa-ādir na -dharma-vyavasthāyām api svayam ātmanā eva sampratīyate | viparyayaḥ punaḥ kasmād pakṣa iti. svarūpeṇa iti sādhyatvena a-viśiṣṭasya pratijñā niṣ-prayojanā | tatra śāstra-artha-bādhanam | atha vādiiti cet. na, parārthasya eva phalatvena tad-bhāve ’py anyatra pramāṇa-a-saṃvādiny aniti cet, na, parārthasya eva phalatvena tasyā jñāna-abhidhānayoḥ. nimittatve na bādhā. tat parasya api tulyam eva. tasya -sāmānya-hetutvāt. sā eva rāga iti cet, arthatve sāmānye cet prasajyate || tathā-ādi-sambhavāt || saṃsāritvād a-nirmokṣo na tathā unneyo na vā kaścit. tasya tathā an-sāmānya-hetutvāt. sā eva rāga iti cet. -a-kāraṇam | yadā tat kāraṇaṃ kena mataṃ na api tad-deśa-sannidhir iṣyata eva iti kim an’-dharmaś ca. katham idānīṃ dharma-phalam karuṇayā api vṛtteḥ. sā eva rāga iti cet. dhīyeta a-śeṣam a-kleśa-leśataḥ || yadi na ca a-pratibhāsamānaṃ grahaṇe grāhyatayā karma-nimittam. anyac ca vyakty-ādikaṃ na yasya na eva kaścid arthaḥ, tan nirarthakam -asiddheḥ kuḍyasya. atha sāmānyena sādhyam -nyāyaṃ nigrahasthānam ity etāvan-mātram

iṣṭa-svayaṃ-padaiḥ, asiddha-a-sādhana-artha-uktaiṣṭo ’-nirākṛtaḥ | (6ab) atra caturbhiḥ svarūpaiṣṭo ’-nirākṛtaḥ pakṣa iti pakṣa-lakṣaṇam aniṣṭo ’-nirākṛtaḥ pakṣa iti. svarūpeṇa iti iṣṭaḥ. atha punar asya upalabdhi-lakṣaṇa-prāptir iṣṭo ’n-iṣṭo ’pi vā tena bhavaty arthaḥ iṣṭo ’n-iṣṭo ’pi vā paraḥ | vijñapti-hetur iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. iṣṭo ’py arthaḥ pratyakṣa-anumāna-pratīti-svaiṣṭo ’pi vā tena bhavaty arthaḥ praveditaḥ || iṣṭo ’pi vā paraḥ | vijñapti-hetur viṣayas tasyāś iṣṭo ’pi vādino dharmaḥ, śāstra-upagamāt sādhya iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi || iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi || iṣṭo ’vaśyam iha āśrayaḥ | tad-abhāve ca tan na iṣṭaḥ, āhosvid a-pradarśita-pratihetuḥ. kiṃ ca iṣṭaḥ, kiṃ tarhy abhāva eva eka-aneka-pratiṣedhāt. iṣṭaś ced buddhi-bhedo ’stu paṅktir dīrghā iti vā iṣṭas tat-samāna-dharmā. na ca asya kaścid atiśaya iṣṭaḥ, tasmān na ayaṃ caurya-hetur iti yady ayam iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan iṣṭaḥ, na tatra śabda iti na virodhaḥ. na virodho iṣṭo na tu sarvasya vedakaḥ || dūraṃ paśyatu vā iṣṭo na sādhanatvena api. yathā śabdasya iṣṭaḥ pratigho janmināṃ tathā | nāśaḥ svabhāvo iṣṭo bhavati, tathā ca na dṛṣṭāntaḥ pṛthak iṣṭo yato dharmaḥ sādhyas tasmāt tad-āśrayaḥ | iṣṭo yan nibandhanaḥ | sa eva sarva-bhāveṣu hetuḥ iṣṭo yaś ca aupacārikaḥ | mukhya-a-viśiṣṭaiṣṭo yena virodhaḥ sambandho liṅga-liṅginoḥ. iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne iṣṭo viṣaya-bhedo ’pi kriyā-sādhanayor dvayoḥ | iṣṭo vyavahāra-bhāk || anyathā syāt padārthānāṃ iṣṭo vyavahāra-bhāk ||21|| anyathā syāt iṣṭaḥ sa āśrayaḥ ||233|| śrūyata etan nityā jātir iṣṭaḥ sa eva udbhūta-nāśakaḥ || kṣaṇam apy iṣṭaḥ, sa eva sādhyo na itara ity uktaṃ bhavati. iṣṭaḥ. sa tarhi hetuḥ paramārthato bādhāyā bhāvam iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara iti iṣṭaḥ sāmānya-tadvatoḥ ||156|| yo ’pi hi svaiṣṭaḥ. svarūpeṇa eva iti sādhyatvena eva iṣṭo na iṣṭo hy avayavī kāryaṃ dṛṣṭyā adṛśyeṣv a-sambhavi iṣṭatāṃ brūyād dharmi-dharma-ādi-sādhanaiḥ || iṣṭatvāt, icchā-lakṣaṇatvāt phalasya. sarvathā iṣṭatvāt. kiṃ ca, yady atyanta-parokṣe ’rthe ’niṣṭatvāt, tal-lakṣaṇatvāc ca phalasya. vaktary iṣṭatvāt. śaktiḥ pācaka-ādi-śabda-nimittaṃ na iṣṭatvād a-doṣa iti cet. kuto ’sya iyam iṣṭir aiṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśanaiṣṭatvād a-doṣo ’rtha-rūpatvena samānatā | iṣṭatvād a-prasiddhitaḥ | yāvad ātmani na premṇo iṣṭatvād ity-ādāv apy uktam iṣṭes tad-āśrayatvād iṣṭatvān na kiñcid bādhitaṃ syāt. nitya-sukhaiṣṭam a-kāraṇam || śastra-oṣadha-abhisambandhāc iṣṭam. a-kriyasya eka-vyakti-sambandhino deśaiṣṭam a-dharma-ātmano vrata-āder aśnute. na vai iṣṭam, a-viparyāsa-samudbhavān na doṣaḥ. asaty iṣṭam aparaṃ kleśāt tat tapaḥ kleśa eva cet | tat iṣṭam asty anyad vā iti śakyam avasātum, ākāraiṣṭam ity a-nimitte te syātām. tathā ca na jātiiṣṭam iti cet, yasya kasyacid a-vādino ’pi hi iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra – tad-aniṣṭam iti. loke ’-vidyā-timira-paṭala-ullekhanas

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iṣṭasya

V3_00908 a-śaktam api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tad PV_02187 ca dehād rāga-samudbhavaḥ | nimitta-upagamād iṣṭam upādānaṃ tu vāryate || imāṃ tu yuktim SV_04624 sarvadā tat-sambandha-yogyatā-pratīter iṣṭam eva iti cet. sarvadā tarhi go-śabdād aSV_14628 tu svayaṃ tathā, tadā na kiñcid bhavati iti iṣṭam eva. tasmāt svayaṃ bhavan svabhāvo vikalpaV3_08903 vācyaḥ syāt – pātaṃ na karoti iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ V3_09302 bhavati. syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yan-nibandhano V3_01410 atra – tad-an-ākṣepe kiṃ sādhana-phalam, an- iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat VN_00726 -adhiyakṣa-darśanam enām upekṣate. an- iṣṭaṃ ca idaṃ rūpa-ādīnāṃ pratisamudāyaṃ svabhāva PV_04215 ghaṭa-ādīnāṃ sa-ātmatvaṃ kiṃ na mīyate || an- iṣṭaṃ cet pramāṇaṃ hi sarva-iṣṭīnāṃ nibandhanam | PV_02165 ca sidhyati || vijñāna-śakti-sambandhād iṣṭaṃ cet sarva-vastunaḥ | etat sāṅkhya-paśoḥ ko PV_03035 -asad-dharmaḥ kathaṃ bhavet || upacārāt tad iṣṭaṃ ced vartamāna-ghaṭasya kā | pratyāsattir V1_04208 tasmād grāhaka-ākāraḥ svasaṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt. tatra SV_07917 -pratyaya-hetur na bhavati ity ekaṃ sāmānyam iṣṭam. tad yadi bhinnam api karma-a-bhinnaṃ SV_12604 246ab) kāmam avisaṃvādakam ity apauruṣeyatvam iṣṭam. tad visaṃvādakānām api keṣāñcid anāditvād PV_04164 | tathā paraṃ pratinyastam sādhyaṃ na iṣṭaṃ tadā api tat || pratyāyana-adhikāre tu PV_02033 vedakaḥ || dūraṃ paśyatu vā mā vā tattvam iṣṭaṃ tu paśyatu | pramāṇaṃ dūra-darśī ced eta SV_12609 -pratibhāṃ janayed āśvāsanaṃ syāt. yathā- iṣṭaṃ tu samāropa-apavādābhyāṃ nairukta-mīmāṃsaka SV_16802 -asiddheś ca. a-gatyā ca idam āgama-lakṣaṇam iṣṭam. na ato niścayaḥ. tan na pramāṇam āgama ity V3_11002 karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, aSV_17228 vācya-vācaka-bhāve na punar vivakṣayā yathā- iṣṭaṃ niyujyeta. saṅketaś ca nirarthaḥ syāt (328c) VN_00714 ca tad yuktam. puruṣais teṣāṃ niyoge yathā- iṣṭaṃ niyuñjīrann iti kas tatra upālambhaḥ, PV_04002 -kṣepāya ātma-dṛg-vacaḥ || anumā-viṣaye na iṣṭaṃ parīkṣita-parigrahāt | vācaḥ prāmāṇyam V3_11310 vibhettuḥ. an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāya-vaśād SV_17011 te tu bāhulye ’py andhā eva sarva iti yathā- iṣṭaṃ praṇīyante. tasmāc chabda-antareṣu tādṛkṣu PV_03310 -akṣa-sambandha-viśeṣaṇa-dhiyām ataḥ | na iṣṭaṃ prāmāṇyam eteṣāṃ vyavadhānāt kriyāṃ prati || SV_16311 vrata-āder aśnute. na vai tasya eva tad iṣṭaṃ phalaṃ vrata-āder vipāko ’pi tu pūrvasya V3_02711 sāmānya-ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ PV_04033 tac cen na sādhyate | kiṃ sādhyam anyathā an- iṣṭaṃ bhaved vaiphalyam eva vā || sa-dvitīyaV3_01109 śabda iti, asiddham api sādhanatvena iṣṭaṃ yathā asiddhau hetu-dṛṣṭāntau, a-prakaraṇaSV_00920 tad-anyena doṣavattva-sādhane na kiñcid an- iṣṭam. vaktary ātmani rāga-ādi-darśanena anyatra SV_12625 vyarthaḥ pariśramaḥ. atha vākyam apauruṣeyam iṣṭam. vākyaṃ na bhinnaṃ varṇebhyo vidyate SV_00620 iyaṃ viruddha-kārya-upalabdhir uktā, tatra iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam | V2_06406 iyaṃ prayoga-bhedād daśavidha-anupalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam | PV_04165 asiddha-avarodhinī | tasmāt sādhya-śrutir na iṣṭaṃ viśeṣam avalambate || tena a-prasiddhaSV_01417 a-vacanam iti cet. anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. kiṃ ca, V2_09707 -a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy PV_03286 -vastu-vat | tad-bhāvanā-jaṃ pratyakṣam iṣṭaṃ śeṣā upaplavāḥ || śabda-artha-grāhi yad HB_02611 paraspara-apekṣam eva anyatvam iha iṣṭam. sa kevalas tad-apekṣayā tasmād anyaḥ. tajSV_16313 tv a-dharma-ātmano vratasya āgāmi phalam an- iṣṭam. sa tu mantra-ādi-prayogas tasya iṣṭaV1_02507 -aneka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā- iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit PV_04228 -abhāva-samāśrayam | a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam || tābhyāṃ sa V2_05504 -abhāva-samāśrayam | a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam ||20|| tābhyāṃ sa PV_02003 -tattva-nibandhanam || gṛhīta-grahaṇān na iṣṭaṃ sāṃvṛtaṃ dhī-pramāṇatā | pravṛttes tatNB_03041 sādhyam. na punas tad iha sādhyatvena eva iṣṭam, sādhanatvena abhidhānāt. svayam iti vādinā. PV_04041 dharmiṇi virudhyate | sādhyaṃ yatas tathā na iṣṭaṃ sādhyo dharmo ’tra kevalaḥ || ekasya V3_01310 ca. tato bāhyena arthena arthavattvam an- iṣṭaṃ syāt. tathā parārthāś cakṣur-ādayaḥ VN_01407 kāryasya utpādanād dravyasya pariṇāma iti iṣṭaṃ syāt. tad a-viruddham anyasya api, hetuSV_16621 ’rthe, santi puruṣā atīndriya-artha-dṛśa iti iṣṭaṃ syāt. pratyakṣa-pūrvakāṇāṃ pramāṇānām a-tadSV_08515 vā arthayor abhyupagamān nāma kevalaṃ na iṣṭaṃ syān na vastv ity uktam. tad ime na PV_04089 || a-vācakatvāc ca ayuktaṃ tena iṣṭaṃ svayam ātmanā | anapekṣya akhilaṃ śāstraṃ SV_16921 yathā-samayaṃ pratīti-jananāt. iṣṭa-an- iṣṭayor a-viśeṣāt. a-viśiṣṭānāṃ sarva-artheṣv SV_12125 ya enaṃ hetum anuvidadhyāt. yena iṣṭa-an- iṣṭayor iṣṭa-viparyayo na syāt. svabhāva-nivṛtteś SV_04606 tac ca sarvaṃ tyāga-āpti-lakṣaṇam iṣṭa-an- iṣṭayoḥ. tena ayam iṣṭa-an-iṣṭayoḥ sādhanam aSV_04607 -lakṣaṇam iṣṭa-an-iṣṭayoḥ. tena ayam iṣṭa-an- iṣṭayoḥ sādhanam a-sādhanaṃ ca jñātvā tatra V3_02701 hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya V3_02701 anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ PV_04090 sādhyatā || tena an-abhīṣṭa-saṃsṛṣṭasya iṣṭasya api hi bādhane | yathā sādhyam a-bādhātaḥ VN_02113 asiddhir anaikāntikatā vādinaḥ sādhayitum iṣṭasya arthasya viparyaya-sādhanam aṣṭādaśa VN_00106 anyat tu na yuktam iti na iṣyate ||1|| iṣṭasya arthasya siddhiḥ sādhanam, tasya VN_02308 sādhanasya tad-bhāve ’pi vādinā sādhayitum iṣṭasya arthasya siddher vighāta-abhāvāt, tasya NB_03054 svayaṃ vādinā tadā sādhayitum an- iṣṭasya, ukta-mātrasya nirākṛtasya ca viparyayeṇa PV_04062 kena duṣyati || anyeṣu hetvābhāseṣu sva- iṣṭasya eva a-prasādhanāt | duṣyed vyarthaV3_10303 viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hi tasya asattā-anV3_02312 pratijñā syāt. nipāta-vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣa iti cet, na, nyāyaV3_01304 ātmā paraś cet so ’siddha iti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam

iṣṭasya PV_04142 SV_06622 V3_12106 PV_03017 HB_03217 V3_03710 SV_12008 PV_03047 V3_07609 PV_03259 V2_05405 PV_03351 V1_03709 VN_02809 PV_03348 V3_08106 V3_06605 V2_04907 SV_08316 SV_17312 V2_07208 V3_02712 SV_12022 V3_02004 PV_04215 SV_12024 SV_13821 SV_12116 V2_06613 SV_11008 PV_02193 SP_00022 V3_01806 PV_04106 PV_03465 SV_08112 V3_12907 V1_03607 SV_03106 PV_03055 SV_08702 SV_17015 V2_07101 PV_04082 PV_03464 SV_07420 V3_10507 PV_04170 PV_04091 PV_04224 V2_05408 PV_03051 PV_03318 PV_04101 PV_03063 PV_02053 PV_03332 PV_03241 PV_04146 SV_05209 VN_00105 SV_11702 SV_14423 SV_06921 HB_03005

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’san dharmī vyoma-ādir ity api | na evam -a-bhedo na yujyate | tasmāt tat-kāryatā api iti sā eva nivṛtter nivṛttir asataḥ katham jñānān nāma-ādy etena varṇitam || sā eva punar upalabdhis tad-abhāvasya sādhikā tad eka-saṅkhyā-vivakṣā apy atra viṣaye na ’pi sa eva vipralambhaḥ. apauruṣeyatā api -nibandhanā || pratyāsattir vinā jātyā yathāparisaṅkhyāteṣv eva pratiṣedha-vṛttir saha-grahe | kiṃ sāmarthyaṃ sukha-ādīnāṃ na na nivṛttir iti nivṛtter nivṛttiḥ katham vā | jñānasya hetur artho ’pi ity arthasya vā | jñānasya hetur artho ’pi ity arthasya upādadatā ca anena pratijñā-mātreṇa siddhir ity ātma-saṃvidaḥ || ity artha-saṃvit sā eva ’nitya eva iti nitya-vyavacchedena gamakatā tad-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya ||8|| yat-prayojanā hy arthā jñātum -niyama-abhāvāt syād apāyaḥ. na ca te janakā nāma tatra kaḥ | dyotayet tena saṅketo na nāma tatra kaḥ | dyotayet tena saṅketo na ata eva prakaraṇena sādhya-dharmaiṣṭatvād a-doṣa iti cet. kuto ’sya iyam tulya iti na anayor bhedaḥ. atha vādino ’pi na mīyate || an-iṣṭaṃ cet pramāṇaṃ hi sarva-cintayā ātmānam āyāsayati. tata eva ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā antasya tathā an-iṣṭatvād ity-ādāv apy uktam eva, tathābhūtasya jñātum a-śakyatvāt. na antathābhūtasya jñātum a-śakyatvāt, na andayayā karmaṇā api vā | ākṣipte ’-vinivṛttisamavāyi parasparam || saṃyoga-janane ’pi śabdaḥ, na anitya-śabdaḥ śabdaḥ. tad-bhāva-tyāge ’pi na kṣatiḥ | parokṣeṣv āgama-an-vyayavato viśeṣo ’rthasya kaścana || tadarthakriyāyām eva upayujyata iti kiṃ na -āśraya-vyāpti-vādinā api tad-deśa-sannidhir tadā anya-saṃvido ’bhāvāt svasaṃvit phalam yadi bhrānti-nivṛtty-arthaṃ gṛhīte ’py anyad || a-yathā-abhiniveśena dvitīyā bhrāntir | tat-kāryaṃ kāraṇaṃ ca uktaṃ tat svalakṣaṇam prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na | prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na ayam || uttara-avayava-apekṣo na doṣaḥ pakṣa || atha arthasya eva kaścit sa viśeṣo vyaktir ca, vyañjakasya ca jātīnāṃ jātimattā yadi bheda-sāmānyayor dharma-bhedād aṅga-aṅgitā | a-sambhavāt sādhya-śabdo dharmi-vṛttir yadi || a-niṣiddhaḥ pramāṇābhyāṃ sa ca upagama || nivṛttir yadi tasmin na hetor vṛttiḥ kim 15|| nivṛttir yadi tasmin na hetor vṛttiḥ kim || yathokta-viparītaṃ yat tat svalakṣaṇam -bheda-abhyupagamād vastv-a-bhinnam iti | abhyupāya-vicāreṣu tasmād doṣo ’yam | tasmāt prameya-dvitvena pramāṇa-dvitvam | sthity-āvedhakam anyac ca yataḥ kāraṇam | tadā anya-saṃvido ’bhāvāt svasaṃvit phalam | karmaṇy aindriyam anyad vā sādhanaṃ kim iti | vyāvṛtteḥ saṃśayād eṣa śeṣavad bheda | nānātvāc ca eka-vijñāna-hetutā tāsu na | nigrahasthānam, anyat tu na yuktam iti na | tad-utpādana-yogyatvena utpattir vyaktir | yasmād bhāvasya nāśena na vināśanam na ādhāraḥ (144abʼ) nityaṃ hi sāmānyam sambandhād anya-bhāvas tad-abhāvasya gamaka

iṣyate iṣṭasya sādhyasya bādhā kācana vidyate || iṣṭā a-tat-kāryād eva bhinnatā ||140|| cakṣuriṣṭā. abhāva-pratiṣedho hi bhāvo ’saty apy asti, iṣṭā arthavatī kena cakṣur-ādi-matir matā | artha iṣṭā eva na punar liṅgatvena eva, tatra apy iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad iṣṭā kartṝṇām a-smṛteḥ kila | (239ab) yā api iyam iṣṭā cakṣur-ādiṣu | jñāna-kāryeṣu jātir vā yayā iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam iti iṣṭā dhīr yat tad udbhavā || vinā arthena sukhaiṣṭā. nivṛtty-abhāvas tu vidhir vastu-bhāvo ’sato iṣṭā prameyatā || yathā kathañcit tasya arthaiṣṭā prameyatā ||42|| yathā kathañcit tasya artha iṣṭā bhavati, tataś ca na prāg api hetuṃ brūyāt. iṣṭā yato ’rtha-ātmā na dṛśyate | tasyā buddhiiṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter iṣṭā syāt. tattve viśeṣa-abhāvād a-pūrva-bhāvinaḥ iṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha-mātrasya iṣṭāḥ. sahakāriṇām eka-svabhāvatayā janakatvaiṣṭām eva asya yogyatām ||329|| ity antara-ślokaḥ. iṣṭām eva asya yogyatām ||50|| ity antara-ślokāḥ. iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī iṣṭir a-pramāṇikā prāg āsīt. a-kasmād grāhī ca iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya-samudāya iṣṭīnāṃ nibandhanam | bhāva-abhāva-vyavasthāṃ kaḥ iṣṭer an-abhyupeta-bādhāyāṃ tad-anyasya api iṣṭer iti cet. śabdaḥ kim iṣṭas tat-samāna-dharmā. iṣṭes tad-āśrayatvād ity-ādi. api ca, yaj-jātīyo iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hi na iṣṭeḥ. tādṛśām a-vitatha-abhidhānāt. tathā hy iṣṭeḥ sahakāri-kṣayād alam || na ākṣeptum aparaṃ iṣṭau tataḥ saṃyoginau na tau | karma-ādi-yogitāiṣṭau na anityaḥ śabdaḥ syāt, śabde ’nityaiṣṭau na cintā eva pravartate || virodhaiṣṭau vā pratijñānaṃ kṣaṇa-bhaṅgaḥ prasajyate | iṣyata iti kim antarāle ’n-arthikayā śaktyā. iṣyata eva iti kim an-iṣṭam. a-kriyasya eka-vyakti iṣyate | (41ab) yeṣāṃ buddhir eva upadarśitaiṣyate | (56ab) syād etat – nir-bhāgasya vastuno iṣyate | gatiś cet para-rūpeṇa na ca bhrānteḥ iṣyate | tat-tyāga-āpti-phalāḥ sarvāḥ puruṣāṇāṃ iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim etad iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim etad iṣyate | tathā hetv-ādi-doṣo ’pi pakṣa-doṣaḥ iṣyate | na an-utpāda-vyayavato viśeṣo ’rthasya iṣyate | prāpto gotva-ādinā tadvān pradīpa-ādiḥ iṣyate | yathā anityaḥ prayatna-utthaḥ prayatnaiṣyate | śāstreṇa alaṃ yathāyogaṃ loka eva iṣyate | sandigdhe hetu-vacanād vyasto hetor aniṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ iṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ iṣyate | sāmānyaṃ trividhaṃ tac ca bhāva-abhāvaiṣyate || evaṃ-prakārā sarvā eva kriyā-kārakaiṣyate || tasmād viṣaya-bhedasya darśanāya pṛthak iṣyate || try-eka-saṅkhyā-nirāso vā prameya-dvaya iṣyate || na doṣair viguṇo deho hetur varty-ādiiṣyate || yadi bāhyo ’nubhūyeta ko doṣo na eva iṣyate || sakṛd-bhāvaś ca sarvāsāṃ dhiyāṃ tadiṣyate || svayam iṣṭo yato dharmaḥ sādhyas tasmāt iṣyate ||102|| kiṃ vai teṣāṃ bhedānāṃ tena ekena iṣyate ||1|| iṣṭasya arthasya siddhiḥ sādhanam, iṣyate ||234|| ghaṭa-ādiṣv api yukti-jñair aiṣyate ||275|| katham asan vināśo bhāvaṃ nāśayet. iṣyate. anityatve ’parāpara-utpatter anekatvād iṣyate, api tv anya-bhāva eva tad-abhāvaḥ, yathā

iṣyate SV_05013 V1_02808 V3_09405 V2_08503 HB_02403 V3_06607 SV_09318 V3_07101 SV_15812 SV_02411 SV_12812 PV_02093 SV_11809 SV_16620 VN_02501 V3_01613 HB_00810 PV_03189 SV_11323 V3_02303 SV_00319 SV_00915 SV_03226 SV_07919 SV_12530 V3_05010 SV_13012 SV_12724 V3_06601 VN_00810 PV_03031 SV_04826 V3_13603 V2_06106 NB_02032 NB_02037 V2_06109 VN_04205 VN_06808 SV_09506 V3_07408 PV_04088 HB_02703 V1_01504 PV_04114 V3_11102 SV_03625 PV_02172 SV_14602 SV_16902 SV_09419 V3_07301 V3_04708 V1_03002 VN_06612 VN_00302 SV_05222 VN_02901 V3_00602 PV_02171 SV_13808 V3_11606 NB_03022 V3_11010 SV_00921

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cet. saty eka-kārya-kāri-grahaṇa iti kiṃ na nir-vikalpakaṃ ca bhāvanā-bala-niṣpannam avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na tat-svabhāva-janana-svabhāvo vā kiṃ na ’nyatra vā hetuḥ syāt sādhyam api kasmān na ’nyatra vā hetuḥ syāt, sādhyam api kasmān na punar upayogo vaktuḥ śrotari yena upādhir anurodhī svabhāvas tatra avinābhāvo bhāvasya vākyasya iti sakṛt sarva-avayavānāṃ śravaṇam | sa eva sarva-bhāveṣu hetuḥ kiṃ na -pratipādanam api śabdānām a-nimittaṃ kiṃ na āgama-anapekṣaṃ jñāna-yāthātathyaṃ puruṣasya uktam asmābhiḥ. anyat tu na yuktam iti na ghaṭena eva sa-dvitīyo dehena eva vā iti na iti na ekatra sādhana-vākye dvayoḥ prayoga apy an-arthikā || yathā-samita-siddhy-artham ca svato yogyatve ’rtha eva kiṃ na a-viruddhā api śāstra-bādhāyāṃ yadi viruddhā a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na hi sattva-dharma-ādy-ālambanā maitry-ādaya yathā vyatirikte ’-vyatirikte vā prayoktum ko ’parādhaḥ kṛto yena tās tathā na a-dṛṣṭā eva vyavahārāḥ paścāt pravṛttā utpādayanti khaṇḍayanti vā, yena āvaraṇam utpādayanti khaṇḍayanti vā yena āvaraṇam eṣa doṣa iti pratyekaṃ te ’vayavāḥ sārthakā upagamyante, na te tad-bhāva-niyatā -ādayo ’pi vyākhyātā yadi tais tat-sādhanam a-rūpāyām api īkṣaṇāt | artha-bhrāntir api pravṛtti-viṣayatve vyāvṛtti-tadvantau kiṃ na mithyā-uttarāṇām ānantyāt pratanyante na tā kārya-vivekād abhāva-gatiḥ, yathā – na iti. kārya-anupalabdhir yathā – na iti. kārya-viruddha-upalabdhir yathā – na tathā tad-viruddha-upalambhaḥ, yathā – na nigraho nigraha-nimitta-a-viśeṣāt. na, tasya eva, āhosvid anyathā iti. tat tu cintyamānam asya upanyāsa-pūrvako ’nvayaḥ sādhya-ukter asya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter abhisambandhād uktaṃ kāla-antara-cchide || ’bhāva-anupalabdhī, na pratiṣedha-mātram ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid tataḥ || asādhāraṇatā na syād bādhā-hetor na ātmani darśanena anumānam iti. na, tayor vastv-a-bhedād anyatra eka-vacanam iti cet. ’pi na an-uṣṇo ’gniḥ kadācana | tathā -pratiṣedha eṣa na paryudāsaḥ. anyathā brūyād iti na asya vacanaṃ pramāṇam iti. tad sādhyate tad-ayoga-vyavacchedena. na tathā sādhyate tad-ayoga-vyavacchedena. na tathā -siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. -abhāva-anurodhasya tattva-lakṣaṇatvāt tasya na abhyupaiti, pakṣo ’sya na sidhyati iti. -asiddheḥ pūrvakasya api hetor a-vyāptiḥ. iti. na samūhe ’pi teṣām a-sāmarthyam. tathā parājaya-adhikaraṇaṃ vyavasthāpyate. tasmād na viparyaya-sādhanam, hetor a-pramāṇatvāt. | tāratamyaṃ pṛthivy-ādau prāṇitā-āder tatra dṛṣṭa-virodhād a-sādhanatvam iti cet. ’-sambandha-ayogād yathā saṃśete, tathā yathā mahānasa-ādau. asti ca iha dhūma iti. ’py uktaḥ. vyabhicārād an-anya-anumāna ’tiprasaṅgaḥ, vyabhicārāt. an-anya-anumāna

iṣyate. avaśyaṃ ca icchatā api sāmānyaṃ vyaktīnām iṣyate. astu nāma bhāvanā-balena spaṣṭa-ābham, iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedo iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ iṣyate. kasyacit kadācit kutaścid bhāve ’pi iṣyate. kiṃ pāramparyeṇa, ante ’pi tatiṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣīiṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣīiṣyate. tataḥ śabda-śrutir iti cet. nanu tad eva iṣyate. tad-abhāve svayaṃ bhāvasya abhāvaḥ syād a iṣyate. tadā api kāla-kṣepo na yukta eva. ekaiṣyate tayoḥ || upacāro na sarvatra yadi bhinnaiṣyate. tasmāt tat sadṛśaṃ liṅgaṃ sarva-sambandhe iṣyate parokṣe ’rthe, santi puruṣā atīndriyaiṣyate. yatra idaṃ yathoktaṃ nigrahasthānaiṣyate. vidher ayogāc ca dvayor ekasya iṣyate, vaiyarthyāt, tat-svabhāvatayā tad-anvayaiṣyate samaya-smṛtiḥ | bhedaś ca a-samito grāhyaḥ iṣyate. samayas tarhi kathaṃ śabda-arthaiṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ iṣyate. svabhāve bhāvo ’pi bhāva-mātra-anurodhini iṣyante. etāś ca sajātīya-abhyāsa-vṛttayo na rāga iṣyante, tathā niyuktās tam arthaṃ pratibandhena iṣyante. tāsām eka-rūpatvāt. asya idam iti iṣyante. na, teṣām apy anya-saṃskāra-āhitānāṃ iṣyante. na brūmaḥ – te kiñcid atiśāyayanti iti. iṣyante. na brūmas te kañcid atiśāyayanti iti. iṣyante. pratyekaṃ sārthakatve ’pi mithyāiṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra iṣyeta. na ca pratyakṣasya an-abhibhave rūpa-aniṣyeta sāmānyaṃ sā apy abhiplavāt || arthaiṣyete, vyāvṛtter a-vastutvena a-sādhanatvāc cet, iha ||85|| mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santi, iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santy iha a-prastāvād iti cet, āyātam iha yo iha atiprasajyata iti na pratanyate. hetvābhāsāś iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ iha an-aṅgam iṣer niṣṭhā tena īpsita-pade punaḥ | iha anupalabdhiḥ, tasya sādhana-asiddher abhāvaiha anuṣaṅgī ity abhāva eva artha-abhilāpaiha anyathā | tan niṣedho ’numānāt syāc chabdaiha anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāvaiha apy astu. tad ayaṃ nir-vastuko niyamaḥ iha api iti cen na agner auṣṇyād bheda-niṣedhataḥ iha api kasyacid bhāve na pratiṣedha-paryudāsayo iha api kiṃ na pratyavekṣyate sambhavati na vā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādiiha api kvacit sattāyāḥ sādhanam. pradhāna-ādiiha api tarhi niścayena nirdeṣṭavyasya a-niścayo iha api tulyatvāt, indriya-vikāre ca vikārāt, tan iha api na kaścid a-niyamāt kathā-prasaṅgaḥ. yat iha api punaḥ sādhana-upakrame ’navasthā-prasaṅga iha api pratyekam eka-apāye ’pi bhavati iti na iha api yadi nivṛtta-ākāṅkṣe vādini paro iha api yadi viparyayeṇa evam anityatā-utpattiiha api vā || auṣṇyasya tāratamye ’pi na an-uṣṇo iha api virodha-abhāvaḥ kena siddhaḥ. yāvat tathā iha api sarva-an-antar-bhāva-ayogāt saṃśayaḥ. aiha api siddha eva kārya-kāraṇa-bhāve kāraṇe iha avyabhicāra iti kuto niścayaḥ. a-darśane ’py iha avyabhicāra iti ko niścayaḥ. karaṇa-guṇa-

iha SV_01715 V2_10008 V3_10406 PV_03149 SV_09122 SV_04925 SV_05517 VN_00923 HB_02611 NB_03023 SV_17308 V3_02308 PV_04080 NB_03089 NB_03110 HB_01302 V2_05909 SV_17505 PV_03115 PV_03295 SV_07019 NB_03035 SV_09117 PV_03360 V1_03905 V3_08101 V3_08102 VN_03503 PV_04068 NB_03021 V3_06412 V3_06412 V3_08202 V3_10201 VN_00923 PV_04068 V3_12801 V3_10603 NB_03063 SV_09723 V3_12109 V2_07004 VN_03306 V3_05503 VN_01305 VN_06813 VN_04205 HB_02911 V1_04402 SV_10514 V3_06412 SV_09405 V3_07201 PV_03136 NB_03036 V3_10201 VN_04808 PV_03411 NB_03041 PV_02077 PV_02245 PV_03148 PV_02147 PV_03015 PV_03031

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tasmād vaidharmya-dṛṣṭānte na iṣṭo ’vaśyam ata eva vaidharmya-dṛṣṭānte ’vaśyam anyatra apy evaṃ-bhāvasya abhimateḥ. tad sambandha-a-darśanaṃ sthitam | paṭas tantuṣv tasmāt sambandha-abhāva-pratīter na ayam sa eva ayam iti bhavati, kiṃ tarhi tad grahaṇād a-doṣa iti cet. tathā api tad idaṃ ca na syāt: idam ataḥ, na ata idam, -saṃsargiṇoḥ paraspara-apekṣam eva anyatvam eva, yathā nīla-ādi-viśeṣaḥ. na ca evam kutaḥ ||328|| sva-icchā-vṛttiḥ saṅketaḥ sa bādhanīya-dharmaṇo dharmiṇo ’bhidhānād | anumānasya sāmānya-viṣayatvaṃ ca varṇitam | -pārārthya-viparyaya-sādhanād viruddhaḥ. sa api saṃśaya-hetur uktaḥ. sa -svabhāvasya ekatve ’pi vastuta iti yathā asattā. tayā viṣayī sādhyate. etena sidhyet pramāṇaṃ yady evam a-pramāṇam atha | sā sattā sa ca sambandho nityau kāryam atha -gocare | vicāryamāṇe prastāvo mānasasya -kāryaṃ janayad ādhāra ity ucyate. anyathā -prāpto ghaṭa ity ukte sāmarthyād eva na na asti iti niṣedhaḥ, kiṃ tarhi na | a-tad-ātmani tādātmya-vyavasāyena na | a-tad-ātmani tādātmya-vyavasāyena na a-vyatirekatayā anvayasya iti cet, na, atra apy anvayasya a-prādhānyād iti cet, pratijñayā hi hetor bādhane hetu-virodhaḥ. sā iha na īkṣyate | kevalaṃ śāstra-pīḍā tatra agniḥ, yathā mahānasa-ādau. asti ca na asti iha śiṃśapā vṛkṣa-abhāvāt, na asti svarūpeṇa vā prayujyate, yathā – na asti tu tad eva sāmānyam a-pratipakṣam – idam eva yasmād idam iha sandigdham, tasmād idam na syāt: idam ataḥ, na ata idam, iha idam, || nāntarīyakatā sādhye sambandhaḥ sā api saṃśaya-hetur uktaḥ, sa bhūta-saṃhāto ’gni-siddhau. yathā ca – upadiśyamānaḥ sandigdha-asiddhaḥ. yathā eva anityaḥ śabda iti. tasmān na avaśyam artho ’sati nāstitā ity atra antare. tena na vādaḥ pramāṇa-vārttike pratiṣiddha iti na ucyeta. tatra hetu-pratijñayor bādhanam, ukta-artham apy anumāne ’dhikriyate. tena vivekena upalakṣayati, yena evaṃ syād idam dur-vidagdho jano ’yaṃ tasmād yatnaḥ kṛta na, tasya iha a-prastāvād iti cet, āyātam eva kaivalyam iti ghaṭa-viraha ucyate. sa ca a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād -mātrād asad-vyavahāraṃ pratipadyamāno ’pi – na asti iha dhūmo ’nupalabdheḥ, na asti kasyacit sattā-mātre virodha-abhāvān na kasyacit sattā-mātre virodha-abhāvān na || sakṛt-saṅgata-sarva-artheṣv indriyeṣv ghaṭa upalabhyata ity ukte sāmarthyād eva na tata eva katham abhāva-niścayaḥ. yasmād idam yeṣāṃ śabdānāṃ kaścit sambandho jāyate, idam bhāsanam || mandaṃ tad api tejaḥ kim āvṛtter śabde ’siddhatvāt sādhyam. na punas tad kvacit | moha-ādayaḥ sambhavanti śravaṇa| tata eva ca na ātmīya-buddher api guṇahi varṇyate || samānatve ’pi tasya eva na | duḥkhaṃ saṃsāriṇaḥ skandhā rāga-ādeḥ pāṭava-jñāna-arthavattvāc cet svapna-ādāv anyathā || sāmānya-buddhau sāmānyena a-rūpāyām api

īkṣaṇāt iha āśrayaḥ | tad-abhāve ca tan na iti vacanād iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya iha icchāyām eva sāmarthyam avasthitam iti sā eva iha ity-ādi-śabdāś ca ime svayaṃ kṛtāḥ || śṛṅgaṃ iha ity ādyā pratītiḥ. sa tad-abhāve na syāt. iha iti. na ca evaṃ pratyabhijñānam, kiṃ tarhi iha iti syāt. na samāna iti. tad eva tāsāṃ sāmyam iha idam, iha na idam, idānīm idam, idānīṃ na iha iṣṭam. sa kevalas tad-apekṣayā tasmād anyaḥ. iha upalabdhi-lakṣaṇa-prāptasya sata upalabdhir iha eva kartuṃ śakyate na anyatra iti na uparodho iha eva bhavati, na anyatra iti cet, bādhanīyaiha evaṃ na hy an-ukte ’pi kiñcit pakṣe iha kasmān na uktaḥ. anayor eva antar-bhāvāt. na iha kasmān na uktaḥ. anumāna-viṣaye ’-sambhavāt. iha kāraṇa-bhedo bhinna-viśeṣa-upayogān na ekaiha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra iha kim | na hy ekaṃ na asti satya-arthaṃ puruṣe iha kim || yasya abhāvaḥ kriyeta asau na bhāvaḥ iha kīdṛśaḥ || kiṃ vā aindriyaṃ yad akṣāṇāṃ bhāva iha kuṇḍe badarāṇi ity api na syāt. na vai tadiha ghaṭa iti bhavati. tathā vaidharmyavatiha ghaṭo na idānīṃ na evam ity uktau na anena iha tat || a-darśanāj jagaty asminn ekasya api iha tat ||51|| a-darśanāj jagaty asminn ekasya iha tarhi bhavatv a-sparśatvān nitya iti. na, iha tu balavān anvayo vyatirekaś ca dur-balaḥ, iha tu hetunā pratijñā bādhyata iti pratijñāiha doṣaḥ sā anya-kṛte samā || śāstraiha dhūma iti. iha api siddha eva kārya-kāraṇaiha dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka iha dhūmo ’nupalabdheḥ, na asti iha śiṃśapā vṛkṣa iha na anyad iti. yady avaśyam ete ’n-anyaiha na asti iti ca su-bhāṣitam. tasmād anapekṣita iha na idam, idānīm idam, idānīṃ na idam, idam iha na īkṣyate | kevalaṃ śāstra-pīḍā iha doṣaḥ sā iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśa iha nikuñje mayūraḥ kekāyitād iti. tad-āpāta-deśa iha pakṣa-nirdeśa iti. ayam anvayinaḥ prayogaḥ. iha pratanyate. na ca asann ātmā, sattā-sādhanaiha pratanyate. svayaṃ rāga-ādimān na arthaṃ iha pratijñayā hetor ity asti bheda iti cet, iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva. iha prādur-bhūtam iti. na hy adhiṣṭhānaiha mayā tat-samujjvālanāya ||3|| vāda-nyāyo nāma iha yo nirarthakaṃ bravīti, tasya tena eva iha liṅga-bhūta-pradeśa-pratipattāv eva siddhaḥ. iha vyavahāra-avisaṃvāda-apekṣayā pramāṇam. iha vyāmūḍha iti smāryate. atha yad idaṃ na santi iha śiṃśapā vṛkṣa-abhāvāt, na asti iha dhūmo ’niha sattā-sādhana-pratiṣedhaḥ. kiṃ tu sa tathā iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā asti iha satsv api | pañcabhir vyavadhāne ’pi bhāty aiha sad-vyavahāra-viṣaya iti bhavati. kīdṛśaḥ iha sandigdham, tasmād idam iha na asti iti ca su iha sambadhyata iti teṣu vidita-sambandheṣu kaḥ iha sā na kim | tanutvāt tejaso ’py etad asty iha sādhyatvena eva iṣṭam, sādhanatvena īkṣaṇato yathā || tasmād yasya eva saṃskāraṃ īkṣaṇam || kāraṇaṃ hīyate sā api tasmān na a-guṇa īkṣaṇaṃ netra-gocare | pratibhāsa-dvaya-abhāvād īkṣaṇāt | abhyāsān na yadṛcchāto ’-hetor janmaīkṣaṇāt | ayuktaṃ na ca saṃskārān nīla-ādiīkṣaṇāt | artha-bhrāntir api iṣyeta sāmānyaṃ sā

īkṣaṇāt PV_03425 PV_03107 PV_03403 PV_03177 PV_03175 PV_03124 V1_01402 PV_03202 V1_01102 PV_03177 PV_03176 SV_09810 PV_04068 PV_04161 PV_02157 PV_03222 PV_02148 PV_03471 PV_04048 SV_06022 V2_07702 V3_02103 PV_03094 PV_04221 PV_03373 PV_04022 PV_02249 V3_12102 PV_03312 PV_03352 PV_04198 PV_03069 PV_03143 PV_04199 SV_17321 V3_05411 V1_03711 SV_17322 PV_02119 VN_00511 SV_12012 V3_09206 SV_17314 SV_05510 V3_03703 V3_01609 V3_10813 PV_03125 V1_01407 SV_15623 PV_03392 SV_16421 SV_12014 VN_05110 VN_05110 PV_04088 V3_02610 PV_04070 PV_04136 PV_04071 V3_02311 PV_04071 PV_04059 V3_02209 SV_16404

410

| svarūpa-bhūta-ābhāsasya tadā saṃvedana-artham anumāna-upavarṇanam | vyayasyanti || tasya tad-bāhya-rūpatve kā prasanna|| rūpaṃ rūpam iti īkṣeta tad dhiyaṃ kim iti || anyatra gata-citto ’pi cakṣuṣā rūpam antar-ātmanā | sthito ’pi cakṣuṣā rūpam antar-ātmanā | sthito ’pi cakṣuṣā rūpam | nīla-ādīni nirasya anyac citraṃ citraṃ yad icchayā matiḥ | na artha-sannidhim īkṣeran bāhyam akṣa-jāḥ || rūpaṃ rūpam iti niveśitaḥ | tena icchātaḥ pravarteran na sa-apekṣāṇāṃ hi bhāvānāṃ na avaśyaṃ-bhāvitā || nāntarīyakatā sādhye sambandhaḥ sā iha na a-dṛṣṭo ’ṃśu-vat so ’rtho na ca tat-kāryam || tayor a-sama-rūpatvān niyamaś ca atra na | vivekīni nirasya anyadā a-viveki ca na -doṣaś cet tad-anyo ’pi dharmaḥ kiṃ tasya na atyakṣaṃ dvayaṃ pañcasv artheṣv eko ’pi na | siddhaṃ tena su-siddhaṃ tan na tadā śāstram pratiyatī dhīr bhrāntyā ekaṃ vastv iva sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyaṃ-bhāvitā | siddhaṃ tena su-siddhaṃ tan na tadā śāstram sā eva sādhanam || a-niścaya-karaṃ proktam ata eva uktam ekena dvaya-darśanam || artha-śaktir na sidhyati || smṛtiś ca || uktam atra vinā apy asmāt kṛtakaḥ śabda | pratyutpannāt tu yo duḥkhān nir-vedo dveṣa arthāpattyā ubhaya-pradarśanam āha. tasmād || sarva-sāmānya-hetutvād akṣāṇām asti na | artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api | kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam | na āśvāsa iti cel liṅgaṃ dur-dṛṣṭer etad | evam indriya-je ’pi syāc cheṣavac ca idam | kāryeṇa saha nirdeśe mā jñāsīt sarvam | śeṣavad vyabhicāritvāt kṣiptaṃ nyāya-vidā | kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam | artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api kṣiptaṃ nyāya-vidā īdṛśam ||331|| svayam vaikalyāt sarveṣām antya-cetasām | a-sandhir -kāraṇeṣv anupalabdhiḥ. an-upalabhyamānaṃ tv dhig vyāpakaṃ tamaḥ ||239|| tasya eva tāvad tasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca ||329|| ity antara-ślokaḥ. yasmāt kila -saṃsthāna-pratibhāsavatī vibhāvyate. na ca prāmāṇyād a-doṣa iti cet, asti nāma iti sāmānyena api na sambhavati. asti nāma pūrva-uktāc ca anupalabdhi-lakṣaṇād || punar vikalpayan kiñcid āsīn me kalpanā hi punar vikalpayan kiñcid āsīn me kalpanā sarvasya sādhanaṃ te syur bhāva-śaktir yadi | bījād aṅkura-janma-agner dhūmāt siddhir iti viśeṣa-a-sambhavasya jñātum a-śakyatvāt. dhig vyāpakaṃ tamaḥ. kaḥ prāṇino hita-sādhana-adhikaraṇāyāṃ nānā-artha-sādhananānā-artha-sādhana-īpsāyāṃ nānā-sādhana-cchide || iha an-aṅgam iṣer niṣṭhā tena -artham āha. tena an-aṅgam iṣer niṣṭhā atra, prasajyate || uktayoḥ sādhanatvena no ced || sarvatra vādino dharmo yaḥ sva-sādhyatayā | an-īpsitam a-sādhyaṃ ced vādinā anyo ’py an-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena na sādhyatvaṃ vacanād vinivartate || an|| prapadyamānaś ca anyas taṃ nāntarīyakam |18|| prapadyamānaś ca anyas taṃ nāntarīyakam kṛtakāḥ pauruṣeyāś ca vācyā mantrāḥ phala-

īpsunā īkṣaṇāt || dhiyā tad-rūpayā jñāne niruddhe īkṣaṇād eva sarva-ākārān mahā-dhiyaḥ || vyāvṛtteḥ īkṣaṇe ’-kṣamā | bhūtaṃ paśyaṃś ca tad-darśī īkṣate | asti ca anubhavas tasyāḥ so ’-vikalpaḥ īkṣate | tat saṅketa-a-grahas tatra spaṣṭas tajīkṣate sā akṣa-jā matiḥ || punar vikalpayan īkṣate sā akṣa-jā matiḥ ||13|| a-pratibhāsamānaīkṣase || tulya-artha-ākāra-kālatvena īkṣeta (9abc) api ca iyaṃ viśeṣaṇa-ādi-vikalpaīkṣeta tad dhiyaṃ kim iti īkṣate | asti ca īkṣeran bāhyam akṣa-jāḥ || rūpaṃ rūpam iti īkṣeta īkṣyate | (194ab) nir-apekṣo bhāvo vināśe. saīkṣyate | kevalaṃ śāstra-pīḍā iha doṣaḥ sā anyaīkṣyate | gurutva-a-gati-vat sarva-tad-guṇa-anīkṣyate | sajāti-vāsanā-bheda-pratibaddhaīkṣyate || ko vā virodho bahavaḥ sañjāta-atiśayāḥ īkṣyate || na sarva-dharmaḥ sarveṣāṃ sama-rāgaīkṣyate || rūpa-darśanato jāto yo ’nyathā vyastaīkṣyate || vāda-tyāgas tadā syāc cen na tadā anīkṣyate ||121|| teṣāṃ prakṛtyā eva pratyaya-vaśāt īkṣyate ||53|| nir-apekṣo bhāvo vināśe. saīkṣyate ||9|| vāda-tyāgas tadā syāc cen na tadā īdṛkṣa-anupalambhanam | tan na atyanta-parokṣeṣu īdṛg-avyabhicāro ’to ’n-anvayeṣu na sidhyati | īdṛg-vidhaṃ jñānaṃ tasyāś ca anubhavād bhavaḥ | īdṛśaḥ | sarve ’nityā iti prokte ’py arthāt tan īdṛśaḥ || na vairāgyaṃ tadā apy asti sneho īdṛśo vyatireka-avyabhicāro ’n-anvayeṣu na īdṛśam | tad-bhede ’pi hy a-tad-rūpasya asya idam īdṛśam || a-vibhāgo ’pi buddhy-ātmā viparyāsitaīdṛśam || etena eva prasiddho ’pi svabhāvasya īdṛśam || yataḥ kadācit siddhā asya pratītir īdṛśam || yad eva sādhanaṃ bāle tad eva atra api īdṛśam || vyutpatty-arthī ca hetu-uktir uktaīdṛśam ||331|| svayam īdṛśam ācāryeṇa anumānaṃ īdṛśam ||36|| iti saṅgraha-ślokau. etena eva īdṛśam ||43|| ity antara-ślokau. kathaṃ punar īdṛśam ācāryeṇa anumānaṃ naiyāyika-śeṣavadīdṛśaṃ tena śeṣavat sādhanaṃ matam || abhyāsena īdṛśaṃ na asti ity etāvan-mātra-nimitto ’yam asadīdṛśaṃ prajñā-a-skhalitaṃ kathaṃ vṛttam iti saīdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati. īdṛśaṃ satyaṃ yathā agniḥ śīta-nodanaḥ | vākyaṃ īdṛśaṃ sāmānyam. na ca tato vyatiriktaḥ kaścid aīdṛśasya viniścaye sambhavo na asya pratidvandvī īdṛśasya sambhavaḥ – devadatta-yajñadattayor īdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāgaīdṛśī | iti vetti na pūrva-ukta-avasthāyām īdṛśī | iti vetti na pūrva-ukta-avasthāyām īdṛśī | prayoktṛ-bheda-apekṣā ca na aīdṛśī | bāhya-artha-āśrayiṇī yā api kārakaīdṛśeṣu ca anupalabdher hetutva-pratikṣepāt. īpsā-vipralabdhasya aparādhaḥ. tathā hi smaranti īpsāyāṃ nānā-sādhana-īpsāyāṃ vā śrotur hetv-ādiīpsāyāṃ vā śrotur hetv-ādi-bāhulyasya punarīpsita-pade punaḥ | aṅgam eva tayā asiddha-hetvīpsita-pade punar aṅgam eva. tayā asiddha-hetvīpsita-vādataḥ | nyāya-prāptaṃ na sādhyatvaṃ īpsitaḥ | tad dharmavati bādhā syān na anyaīpsitaḥ | dharmo ’-sādhyas tadā a-sādhyaṃ īpsitaś cet, asiddha-hetv-abhidhānam api pratijñā īpsitam a-sādhyaṃ ced vādinā anyo ’py an-īpsitaḥ | īpsitaiḥ | sādhya-arthair hetunā tena katham aīpsitaiḥ | sādhya-arthair hetunā tena katham aīpsunā | (310ab) na hy a-kṛtakānāṃ prayogaḥ

īraṇāt SV_06402 PV_02058 PV_04018 SV_00105 HB_01806 V1_00414 SV_16821 V2_05403 SV_07608 PV_02028 PV_02183 PV_04046 V3_02010 PV_02165 SV_13922 V1_01502 SV_04606 SV_02007 SV_10104 SV_00107 PV_04200 V3_05503 PV_03125 V1_01408 VN_03408 PV_03052 SV_12501 V3_12508 SV_07503 VN_03104 SV_11822 V3_01301 SV_16324 VN_02220 PV_02030 SV_08210 SV_15708 V3_05306 SV_07102 V3_08706 V3_04111 V2_07802 SV_15112 V2_09007 V3_04403 V3_10105 NB_03047 NB_03054 NB_03112 V3_12802 NB_03122 V3_12209 V3_03708 PV_04029 V3_01107 VN_02707 V3_11310 SV_09210 VN_01203 PV_04060 NB_03089 V3_12801 NB_03110 PV_04029 V3_01403

ukto

411

vyāvṛttir vastu bhavati bhedo ’sya asmād iti || dur-labhatvāt samādhātur a-sādhyaṃ kiñcid || hetv-artha-viṣayatvena tad-a-śakta-uktir arthy eva su-bhāṣitaiḥ parigato vidveṣṭy api iti, ete ca ekatra kathaṃ syātām. tad ayam a-lakṣitābhir ayaṃ paraṃ vyavahārayitum asya kaścit kvacit sambandha-niyamaṃ jñātum na ca svayam a-bruvan paraṃ bodhayitum etat. kathaṃ tarhi idānīṃ pradhānasambhāvyate guṇaḥ | saṃhatau hetutā teṣāṃ na ’sti nimittatā || nityānāṃ pratiṣedhena na ca taiḥ | balāt tava icchā iyam iti vyaktam ca taiḥ | balāt tava icchā iyam iti vyaktam | etat sāṅkhya-paśoḥ ko ’nyaḥ sa-lajjo vaktum tathā ca idam an-upakārya-upakārakaṃ nirbuddhau vā. na arthe, adhyātmaṃ parisyandād api kvacin niyuñjānaḥ phalam eva kiñcid ubhayasya api hetuḥ. iti iyaṃ trividhā apy -bhāva-anupalambhane | pravartitavyaṃ na ity -upakāra iti naś cintā api cetaś ciram | suīdṛśam || vyutpatty-arthī ca hetu-uktir bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam āsīn me kalpanā īdṛśī | iti vetti na pūrvaāsīn me kalpanā īdṛśī | iti vetti na pūrvaasiddha-viruddhe ca hetvābhāsa-vacanād eva āśrayaṃ jñānaṃ bhāve bhāva-anubandhataḥ | na sambhavāt. idānīntanānām adhyayanād iti cet. -upadarśanīnāṃ vibhaktīnām ayogād iti cet, a-śakyatvāt. samavāyo ’bhivyaktir iti cet. -viparyaya-sādhanād viruddho hetur asmābhir tad eva syāt. dharma-bhedas tu syāt pūrvaan-anvayāt. tato na kutaścid gatiḥ syāt. kurvate | prabhu-prabhāvas teṣāṃ sa tadtad eva nyāya-anusaraṇaṃ satāṃ vādaḥ, pracakṣate || jñānavān mṛgyate kaścit tad-abhidhānayor vastu-sattā samāśraya ity viśeṣe tasya a-hetukatva-prasaṅgād ity pratilambhāt. na hy an-upakāry apekṣyata ity akiñcitkaratvena an-upakārakatvād ity akiñcitkaratvena an-upakārakatvād ity viruddha-svabhāva-lakṣaṇatvād bhedasya ity na ca tāṃ kaścit pratibanddhuṃ samartha ity -a-darśanāc ca na te kathañcit kartāra ity hi bhāvaḥ kṣaṇa-sthiti-dharmā anityatā ity yathā – pārtho dhanur-dhara ity syāt. vipakṣasya api icchā-kṛtatvād ity an-uktāv apy ātma-arthatā sādhyā. tena na svayaṃ vādinā tadā sādhayitum an-iṣṭasya, na hi sambhavo ’sti kārya-svabhāvayor na hi sambhavo ’sti kārya-svabhāvayor a-bhedena. punar viśeṣeṇa kārya-svabhāvayor dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām -ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. -svayaṃ-padaiḥ || asiddha-a-sādhana-artha-iṣṭa-svayaṃ-padaiḥ, asiddha-a-sādhana-arthatad-artha-nirdeśa ity āha. tad-arthaḥ pūrvaiti cet, kaḥ pratiṣeddhā vibhettuḥ. anvacane vā asya katham abhāvo ’neko bhāvo ’-vibhāga iti pakṣe ’yaṃ virodha arthair hetunā tena katham a-pratipāditaḥ || -sādhanād viruddhaḥ. sa iha kasmān na api saṃśaya-hetur uktaḥ, sa iha na api saṃśaya-hetur uktaḥ. sa iha kasmān na -artha-ukta-vādy-abhyupagata-grahaḥ | an-upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-

īraṇāt ||128|| rūpaṃ hi paramārthaḥ. bhedaś ced īritam | āyuḥ-kṣayād vā doṣe tu kevale na asty aīritā | śaktis tasya api ced dhetu-vacanasya īrṣyā-malaiḥ || tena ayaṃ na para-upakāra iti naś īrṣyā-śalya-vitudyamāna-marmā viklavaṃ vikrośati īśa ity a-praṇayanam eva śāstrasya. praṇayan vā īśa ity a-pratipattir eva tad-arthasya. api ca, īśo bruvan vā doṣam imaṃ parihartum. asati hetor īśvara-ādi-kārya-śabdā bhāveṣv a-tad-bhūtaīśvara-āder a-bhedataḥ || prāmāṇyaṃ ca parokṣaīśvara-ādeś ca sambhavaḥ | a-sāmarthyād ato hetur īśvara-ceṣṭitam || vadann a-kārya-liṅgāṃ tāṃ īśvara-ceṣṭitam ||7|| vadann a-kārya-liṅgāṃ tāṃ īhate || a-dṛṣṭa-pūrvam asti iti tṛṇa-agre īhaṃ jagat syāt. śabda-nityatve ca sādhanaṃ īhā-vaśena udaya-astamaya-ayogāc ca. buddhir atra īhituṃ yuktaḥ. tac ca sarvaṃ tyāga-āpti-lakṣaṇam ukta-anupalabdhir anekadhā | tat tad-viruddha-ādy ukta-anupalabdheḥ pramāṇatā ||198|| tṛtīyas tu ukta-abhyāsa-vivardhita-vyasanam ity atra ukta-artha-anumitau kṛtā | prabheda-mātram ukta-artham apy anumāne ’dhikriyate. tena iha ukta-avasthāyām indriyād gatau || ekatra dṛṣṭo ukta-avasthāyām indriyād gatau ||14|| sa punaḥ ukta iti na pṛthak pratijñā-virodho vaktavya iti. ukta-uttaratvād dṛṣṭatvād atīta-ādiṣu ca anyathā | ukta-uttaram etat. a-darśanād iti cet. idam api ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī ukta-uttaram etat. tasya samavāya-ayogād iti. ukta eva iti bhavaty eva idaṃ nigraha-adhikaraṇam, ukta-krameṇa. sa ca a-viruddha eva, na vastuukta-dharma-an-anvaya eṣa doṣo na anyatra iti cet, ukta-nyāya-vṛttitaḥ ||309|| rathyā-puruṣā api ukta-nyāye tattva-arthī cet pratipadyeta, tad-aukta-pratipattaye | a-jña-upadeśa-karaṇe ukta-prāyam etat. yathāsvaṃ samaya-vāsanā-vaśād ukta-prāyam. tad ime mantrāḥ svabhāva-atiśayāt ukta-prāyam. tad-upakārasya ca artha-antaratve ukta-prāyam. tasmāt sarva eva vastu-sambandhā ukta-prāyam. tasmāt sarva eva vastu-sambandhā ukta-prāyam. tasmād utpattes tat-kāraṇasya tajukta-prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure ukta-prāyam. yā apy etā nitya-abhimateṣv ākāśaukta-prāyam. vacana-bhede ’pi dharmi-dharmatayā ukta-prāyam. sa eṣa pakṣa-dharmas tridhā bhidyate ukta-prāyam. sādhya-vyatireke ca vipakṣe tadukta-mātram eva sādhyam ity uktaṃ bhavati. aukta-mātrasya nirākṛtasya ca viparyayeṇa sādhyaḥ. ukta-lakṣaṇayor anupalambhasya ca viruddhatāyāḥ. ukta-lakṣaṇayor anupalambhasya vā ukta-lakṣaṇayor janma-tan-mātra-anubandhau ukta-lakṣaṇasya virodhasya asiddheḥ sandigdho ukta-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ukta-vādy-abhyupagata-grahaḥ | an-ukto ’pi ukta-vādy-abhyupagama-grahaḥ ||6|| veditavyaḥ. ukta-sādhya-siddhy-artha uttara-pratijñā-nirdeśas ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti uktaḥ. atha abhāvam eva na icchet. tena a-vacanam. uktaḥ. atha asty anayor vibhāgo na kaścid ukto ’n-ukto ’pi vā hetur viroddhā vādino ’tra uktaḥ. anayor eva antar-bhāvāt. na hy ayam ābhyāṃ uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo uktaḥ. anumāna-viṣaye ’-sambhavāt. na hi sambhavo ukto ’pi icchayā vyāptaḥ sādhya ātma-arthavan ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-

uktaḥ SV_06614 NB_03045 PV_04060 VN_02022 SV_17326 PV_04056 V3_02204 SV_10002 SV_03504 V2_06108 V3_02805 SV_02012 V3_13202 NB_03121 NB_02045 SV_14914 V2_08605 VN_04406 V3_11713 SV_10712 PV_04110 V3_11705 PV_02205 VN_02915 VN_03204 V3_03506 SV_01003 V3_05505 HB_00207 V3_02702 V3_01204 V3_11009 V3_12805 NB_03114 PV_04135 V3_04008 NB_03110 V3_12801 V3_01207 V3_11303 V3_06306 SV_14708 SV_14607 SV_02005 V2_10107 V2_10111 SV_15010 V3_01306 SV_17005 V3_13013 SV_11622 SV_10714 SV_16002 HB_02011 VN_04307 HB_02104 VN_04903 V3_07901 SV_03924 V3_13204 NB_03122 V3_09811 PV_04150 SV_17227 V1_03912

412

’pi na asti. pariśiṣṭa-abhāvas tu prāg eva upanyastaṃ tasya siddhim icchatā so ’nhetunā tena katham a-pratipāditaḥ || ukto ’n-siddhiḥ, tathāvidhas tu dharmaḥ pṛthag anuktam. tad-a-sādhanatva-nyāyaś ca pūrvam eva asiddhau na sidhyati | hetus tat-sādhanāya asiddhau na sidhyati | hetus tat-sādhanāya kvacit. kathaṃ tarhi idānīm a-hetuko vināśa pravartayati ity anya-apoha-viṣaya tad-anupalambhaḥ svabhāva-anupalambha eva -āśraye ’pi prastāva-atikrame ’tiprasaṅga -a-gati-gati-bheda-prayogato ’neka-prakāra pṛthag ucyate | (84ab) tri-lakṣaṇo hetur ekatra saṃśayaṃ janayataḥ. tri-rūpo hetur kāraṇa-ādīnām anupalabdhyā ca pratiṣedha phala-svabhāva-niyamaḥ. ākasmikatve ’py asya kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca -lakṣaṇa-pralapane ’tiprasaṅgo ’py mātram āśritya ācāryeṇa śrāvaṇatve vyatireka kalpitaḥ | dharmo vastv-āśraya-asiddhir asya āpto ’tra a-kṣata-vāg janaḥ || prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva hrepaṇīṃ dṛṣṭim ato nityaḥ sa kathyatām | virodhaḥ. etena eva pratijñā-virodho ’py yaḥ punaḥ pratijñayā bādhanād dhetu-virodha sa dharmo vyavahāra-jaḥ prasiddhi-śabdena vacana-a-darśanāt tad-anumāne ’tiprasaṅgaḥ liṅga-udāharaṇena svabhāvo ’py eka-deśa-bhāg vyatireko vā yathāsvaṃ pramāṇena niścita tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor -grahaṇam. ayam eva dharma-dharmiṇor viśeṣa anyatra tad-anumāne ’tiprasaṅgo ’py -vicāreṣu viruddhāvyabhicārī sādhana-doṣa -vicāreṣu viruddhāvyabhicārī sādhana-doṣa tasya samāśrayāt | bādhanāt tad-balena tasya samāśrayāt | bādhanāt tad-balena viruddhāvyabhicāry api saṃśaya-hetur iti. viruddhāvyabhicāry api saṃśaya-hetur sādhye kas tayoḥ sambandhaḥ, yena evam -viparyaya-sādhanād viruddhaḥ. sa kasmān na abhāva iti bhāva eva kaścin nāma antareṇa api kārya-kāraṇa-bhāva eva śabda-antareṇa tathā ca anena artha-antara-bhāva eva -viṣaya-vyavahāra-hetus tad-dhetur ity -viṣaya-vyavahāra-hetus tad-dhetur ity -a-gati-gati-prayoga-bhedena aneka-prakāra prāg uktaiḥ śabda-śaktiś ca dūṣitā ||283|| vighāta-kṛd viruddhaḥ. tad api na sādhyam an-vṛtter anyasya api śaṅkanīyatvāt. yad punar diṅ-mātra-darśanāya idam udāharaṇam ’pi tathā syuḥ. na ca cyavana-dharmāṇaḥ. yad -anupalambho dharma ity abhiprāyaḥ. yad a-tat-svabhāva-saṃsparśe na syāt. yad kāryam api kevalāt syād iti cet, sarvam -arha eva iti cet, nyāya-vādino jāḍyād -bhāva-sambhavāt, kevalo ’pi tathā syād ity kaścid ubhayathā api pratīty-utpatter ity -sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity ity eva sāmānyaṃ bhavaty atiprasaṅgād ity sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam sattvam a-sapakṣāc ca sarvato vyāvṛttī rūpam tasya eva ca hetutve ’-punar-nirdeśya ity -apekṣo yo doṣaḥ so ’nubadhyate | tena ity svabhāvata eva artheṣu śabdo nilīnaḥ syāt, vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati.

uktam uktaḥ. api ca, eka-kāryeṣu bhedeṣu tat-kāryaukto ’pi vacanena sādhyaḥ. tad adhikaraṇatvād ukto ’pi vā hetur viroddhā vādino ’tra kim | na ukto ’pi sādhya-dharme ’ntar-bhāvāt pakṣī-kṛta uktaḥ. uktaṃ ca idam āgama-lakṣaṇam asmābhiḥ, tat uktaḥ kiṃ duṣṭas tatra sidhyati || dharmān anuktaḥ kiṃ duṣṭas tatra sidhyati ||16|| dharmān an uktaḥ. jātasya tad-bhāve ’nya-anapekṣaṇāt. uktaṃ uktaḥ. tatra anapekṣita-bāhya-tattvo buddhiuktaḥ. tathā tad-viruddha-upalambhaḥ, yathā – na uktaḥ. tasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ uktaḥ. tasya a-gatyā tad-viruddha-gatyā viruddhauktaḥ. tāvatā ca artha-pratītir iti na pṛthag uktaḥ. tāvatā ca artha-pratītir iti na pṛthag uktas teṣām upalabdhi-lakṣaṇa-prāptānām eva ukto doṣaḥ. pratighāta-ātmatā-hetu-svabhāvaukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt uktaḥ. na ca saṅgraha-nirdeśe kiñcid doṣaṃ uktaḥ. na tāvatā abhāva-gatir ity uktam. anyathā ukto nyāya-vādinā ||212|| kalpanā-viṣayatvāc uktaḥ prasiddha-śabdena dharmas tad vyavahāra-jaḥ ukto bhavati. tathā hy ātma-abhāva eva na bhavaty ukto mārgas tad-abhyāsād āśrayaḥ parivartate || ukto yatra pratijñā sva-vacanena virudhyate, uktaḥ, yathā sarvaṃ pṛthak samūhe bhāva-śabdauktaḥ. yogyaṃ hi viśvaṃ svabhāvataḥ kṛta-auktaḥ. rāgasya an-upayoge kathaṃ tac-chaktir ukto veditavyaḥ. tena eva ca sadṛśam udāharaṇam ukto veditavyaḥ. pakṣa-dharmaś ca, sarvatra hetāv ukto veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam uktaḥ. vyabhicārād an-anya-anumāna iha uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparītauktaḥ. śāstra-kārāṇām artheṣu bhrāntyā viparītauktaḥ śrāvaṇena akṣa-gocaraḥ || sarvatra vādino uktaḥ śrāvaṇena akṣa-gocaraḥ ||32|| ity antarauktaḥ. sa iha kasmān na uktaḥ. anumāna-viṣaye ’uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. uktaḥ sādhya-dharmo ’nvākarṣati, atiprasaṅgāt. uktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ. uktaḥ syāt. na artha-bhedaḥ. svabhāva-anuktaḥ syāt. na tayoḥ parasparaṃ vivekaḥ. a-viveke uktaḥ, svayaṃ tathābhūta-anupalambhasya uktaḥ, svayaṃ tathābhūta-anupalambhasya pratiṣedha uktaḥ. svārtha-anumāna-paricchedo dvitīyaḥ. ukto hi sambandha-artha-antara-vāde ’neka-prakāro uktatvād iti cet, yad-vivādena sādhanam uktam – agni-hotraṃ juhuyāt svarga-kāma ity atra uktam – anityaḥ śabdaḥ kṛtakatvāt, nityaḥ uktam – āśraya-apāyena āśrita-sambandha-vināśād uktam – na pramāṇa-traya-nivṛttāv api bhāvauktam – na varṇebhyo ’nyā kācid ānupūrvī iti, uktam – pratikṣaṇam aparāparaiḥ pratyayair yathā uktam a-jānan kiṃ na prativādī nigṛhyate. jāḍyāt uktam. a-tat-svabhāvas tu tadā apy a-kāraka eva. uktam. a-pratīyamāna-sambandheṣu ca padeṣu na uktam. a-bādhanasya api lakṣaṇatve tasya a-niścaya uktam. a-bhinna-abhidhāna-pratyaya-nimittam ekaṃ uktam a-bhedena. punar viśeṣeṇa kārya-svabhāvayor uktam a-bhedena. punar viśeṣeṇa kārya-svabhāvayor uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. uktam ato ’-pakṣa-doṣo ’siddha-āśraya-ādikaḥ || uktam atra – a-pratibandhād a-niyama iti. api ca, uktam atra – grāhya-grāhaka-lakṣaṇa-ayogād iti.

uktam V3_01409 SV_02718 SV_10717 V3_09906 V3_04804 V1_03801 SV_04711 SV_07314 HB_01206 V3_01005 V1_04403 V3_00203 PV_04127 V2_09414 SV_06913 SV_12414 HB_02702 SV_07921 SV_08711 HB_01708 PV_04022 SV_03516 VN_06105 PV_03144 V3_04207 V2_09012 V3_11713 V3_01202 SV_08825 SV_16802 SV_14807 SV_09205 VN_06106 VN_00907 VN_01603 V3_12302 VN_02407 VN_02503 V3_10401 VN_05812 PV_02139 SV_04822 VN_01505 SV_12116 VN_04509 PV_03293 VN_06614 PV_04220 V3_05608 SV_04919 SV_09605 SV_13121 SV_05706 SV_05713 VN_05416 VN_04510 VN_03506 VN_00716 V3_13703 SV_08710 SV_03423 SV_10709 V3_07004 PV_02041 SV_09818

413

sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. tan na sarvatra vyavacchedaḥ kriyate. vyāpnoti. tan-nivṛttiḥ kathaṃ na gamikā iti. -asiddheḥ sarvatra eṣa doṣas tulya iti cet, -adhikaraṇatvād asattvaṃ sattvaṃ vā iti cet, bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. karaṇāt tatra api kṛta eva iti cet. hi tad ātmany anyatra vā vijñāna-hetur iti. kulāla-mṛt-piṇḍayor upayoga-viṣaya iti cet, viṣaya-khyāpanād eva sāmarthyam iti cet, sāṃvyavahārikasya ca etat pramāṇasya rūpam vacana-viśeṣasya prāmāṇyād a-doṣa iti cet, niyamaḥ saṅketa-anuvidhāyinām | na ity anena tad-abhāve ’nupalambhāt siddhā vyāvṛttiḥ. aneka eka-śabdena ucyeta. ko virodhaḥ syāt. na paśyāmaḥ. puruṣāṇāṃ samāna-dharmatvāt. -anupalabdhyā abhāva-vyavahāraḥ sādhyate. a-tad-ākāra-viśeṣavatī ca na syād iti cet. vā a-viśeṣāt sarvo janakaḥ syād iti. kevalaḥ syāt. kiṃ na bhavati. kṣaṇikatvāt, -khyāpanād eva siddhau cet tasya śaktatā || dṛṣṭo vacana-bhedaś ca dharmiṇi na syāt. -bhāvaḥ. a-samarthita-sādhana-abhidhāna evam eva atra api kathyatām | sāmyād akṣa-dhiyām eva upalabhyeta, viśeṣa-abhāvāt. viśeṣe ca iti tadā anityatā vyavasthāpyata ity apy vyatireka uktaḥ. na tāvatā abhāva-gatir ity pārārthye sādhya ātma-arthatvam. tad an-abhāvāt parasparaṃ ghaṭa-ādi-vad ity ato niścayaḥ. tan na pramāṇam āgama ity apy na kiñcid bhavati. tena na bhāvo bhavati ity sambandhasya tu svarūpeṇa an-abhidhānam anya-abhidhānayor api parājaya eva ity -bheda-a-bhedau vyākhyātau. tatra yad na ca sarvathā sataḥ kaścij janma-artha ity saha virodhaḥ syāt. sa ca na sidhyati ity iti. idaṃ nyāyyaṃ nigrahasthāna-lakṣaṇam asti tasya nigrahasthānatvam ayuktam iti na -vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity nyāyyam asti tad-ubhaya-vacanena eva sarvam matam || niṣpatteḥ prathamaṃ bhāvād dhetur nanu uktaṃ pravṛtti-viṣayaḥ pradarśyata iti, avasthā, na api dravyād artha-antaram iti. kaścit. tasya tathā an-iṣṭatvād ity-ādāv apy dṛṣṭā. satyaṃ dṛṣṭā, na tu sākṣād ity parihīyate || apavādaś caturtho ’tra tena na sad vinaśyati iti tasya samarthanāya idam sādhye ’stitā ucyate | arthāpattyā ata eva sādhyante tad-bhāvāt tan-nibandhanāḥ ||40|| kuryād apy anya-darśane | (99ab) śabdayor vācye kaścid viśeṣo ’sti ity pratilambhāt. na hy an-upakāry apekṣyata ity ekaṃ pratyayaṃ janayanti ity a-sakṛd dṛśyaṃ vibhāgena a-pratibhāsamānam asti ity vācyam. tathā astv iti cet, syād etat, dṛṣṭā. satyaṃ dṛṣṭā, na tu sākṣād ity uktam. tad-virodha-vyavasthāpanāt. yad apy kas tatra upālambhaḥ, nimittaṃ ca niyogasya ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam ’pi na sarvaṃ sarva-sādhanam ||173|| yad vyāvṛttād dvayor eka-abhidhānād ity -parīkṣāyām avadhatte. yat punar etad -parīkṣāyām avadhatte. yat punar etad apy astu tādṛśī | taj-jñānair upakāryatvād -pratibandha-sambhavāt. etena vyabhicāritvam

uktaṃ uktam atra – tad-an-ākṣepe kiṃ sādhana-phalam, anuktam atra – dharmi-pratipattāv a-bhedāt sarvauktam atra – na āgameṣu sarva-arthā uktam atra – bhāvānāṃ vyāvṛtti-samāśrayauktam atra – yathā asati niṣedhaḥ, a-sapakṣaś ca uktam atra – yathā-darśanam iyaṃ vyavasthā, na tu uktam atra – sambandhe ’py ekatra kṛtād anyatra uktam atra a-janya-janakayoḥ ko ’yam āśrayauktam atra. api ca yadi tat-saṃsthānaṃ bhinnaṃ uktam atra. api ca vinā apy anena yāvān kaścit uktam, atra api pare mūḍhā visaṃvādayanti lokam uktam atra āgama-prāmāṇya-cintāyām. na apy asya uktam atra eṣāṃ pratiṣedho virudhyate || uktam atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ uktam atra. tasya upalabhya-abhimatasya uktam atra, na mantro nāma anyad eva kiñcit satya uktam atra yathā paryudāsa-vṛttyā apekṣāto ’bhāva uktam atra yathā vyatireko viśeṣa-pratyayāś ca uktam atra. yady a-viśeṣaḥ syāt syād etad iti. uktam atra yādṛśasya kriyā. sa katham eka-kṣaṇauktam atra vinā apy asmāt kṛtakaḥ śabda īdṛśaḥ | uktam atra śabdānāṃ svātantrya-abhāvād iti. api ca, uktam, an-abhidhāna anya-abhidhānayor api uktam anena anubhava-ādikam || viśeṣaṇaṃ viśeṣyaṃ uktam. anyac cet, katham anya-bhāve so ’sti, uktam. anyathā artha-antaram eva anityatā syād uktam. anyathā saṃśaya-hetur eva na syāt. na hi yo uktam api icchayā vyāptaṃ sādhyam iti darśanauktam. api ca, yam ātmānaṃ puras-kṛtya puruṣo uktam. apauruṣeyānāṃ śabdānām artha-jñānaṃ na uktam abhāvo bhavati ity api ||278|| yad apy ayaṃ uktam. abhidhāne sambandhitvena buddhāv uktam abhyupagamya vādam a-sādhana-aṅga-vacanāt. uktam arthakriyātaḥ sattā-vyavahāra-siddhiḥ, uktam. asato ’pi kāryasya kāraṇād utpāde, yo yajuktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇauktam asmābhiḥ. anyat tu na yuktam iti na iṣyate. uktam asmābhiḥ. prati-dṛṣṭānta-dharma-abhyanujñā uktam. itaretara-vibhāgaṃ ca anena sattāuktam iti. tad-ubhaya-ākṣipteṣu prabhedeṣu guṇauktam idaṃ dvayam | hetoḥ prahāṇaṃ tri-guṇaṃ uktam idam, ayuktaṃ tu uktam, tathā hi na sā uktam idam, na punar yuktam, na hi sato vastunas uktam iṣṭes tad-āśrayatvād ity-ādi. api ca, yajuktam. uktam etan na punar yuktam, strī-śūdrāṇām uktam upaghāta-jam | kevalaṃ tatra timiram uktam eka-prakṛtikam idaṃ vyaktam anvaya-darśanād uktam ekena dvaya-darśanam || īdṛg-avyabhicāro uktam etat – na anyā eva anupalabdher dṛśyauktam etat – bhede ’pi bhāvās tulya-arthakriyāuktam etat. atha punar ubhaya-dharmaṃ brūyāt. anuktam etat. tad-upakārasya ca artha-antaratve uktam etat. tasmād eka-kāryatā eva bhāvānām auktam etat, sati vā kvacid an-āśritaṃ kathaṃ uktam etad artha-antaraṃ nigrahasthānam iti. uktam etan na punar yuktam, strī-śūdrāṇām ubhayauktam etena pratijñayā dṛṣṭānta-virodha-ādayo ’pi uktam eva. api ca yadi na rūpa-ādīnām ekena uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ uktam. kathaṃ taj-janaka-svabhāvād bhinno ’sya uktam. katham idānīm ekasya vyāvṛttasya anya-anuktaṃ kalpitasya anupalabdhir dharma iti, tasya uktaṃ kalpitasya anupalabdhir dharma iti tasya ko uktaṃ kāya-āśritaṃ manaḥ || yady apy akṣair vinā uktaṃ kārya-a-vyavasthiteḥ | sarveṣāṃ nāśa-

uktaṃ

414

V2_07707 -pratibandha-sambhavāt. etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ | sarveṣāṃ nāśaPV_04087 ’py avadhāraṇe | kṛtya-antena abhisambandhād uktaṃ kāla-antara-cchide || iha an-aṅgam iṣer V3_10703 adṛśya-ātma-viṣayatvena sandeha-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syāt V3_00401 asat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca – na kārya-svabhāva-anupalambhaV3_04606 samuccayāt sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca – vyāvṛtti-niścaye viśeṣasya SV_08221 vibhāgena eva tathā-upalabdhānāṃ vikalpanāt. uktaṃ ca atra kiñcid asmābhiḥ prakṛtyā api kecid SV_10003 uktaḥ. jātasya tad-bhāve ’nya-anapekṣaṇāt. uktaṃ ca atra na vināśo nāma anya eva kaścid SV_17326 tad-a-sādhanatva-nyāyaś ca pūrvam eva uktaḥ. uktaṃ ca idam āgama-lakṣaṇam asmābhiḥ, tat tu PV_02285 | vyāpti-pradarśanād dhetoḥ sādhyena uktaṃ ca tat sphuṭam || mānaṃ dvividhaṃ viṣayaPV_04048 ca arthe bādhite ’nyasya kā kṣatiḥ || uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare | V3_02102 ca arthe bādhite ’nyasya kā kṣatiḥ ||8|| uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare | SV_12925 sattvasya deśa-ādi-niyamo na syād ity uktam. tac ca yatna-prerita-a-viguṇa-karaṇānāṃ SV_08601 abhāvāt sthitir a-sthitir vā. yat punar etad uktaṃ taj-janako hi sa tasya svabhāvaḥ. yat tasya SV_10802 -sāmānyād anumānatā ity āgamasya anumānatvam uktam, tat katham. na ayaṃ puruṣo ’n-āśritya SV_15621 ’pekṣyaḥ syāt. na ca nityeṣv etad asti ity uktam. tat kim ayam a-samartho ’pekṣyata ity SV_08702 ’pare ||170|| tat-kāryaṃ kāraṇaṃ ca uktaṃ tat svalakṣaṇam iṣyate | tat-tyāga-āptiSV_00814 -matsya-vikāra-āder varṣa-ādy-anumānam uktam. tatra api bhūta-pariṇāma eva varṣa-hetuḥ NB_03055 -rūpa-liṅga-ākhyānaṃ parārtha-anumānam ity uktam. tatra trayāṇāṃ rūpāṇām ekasya api rūpasya V3_07009 vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-svabhāvo hetuś cen na sattā SV_04823 pradarśyata iti, uktam idam, ayuktaṃ tu uktam, tathā hi na sā pravṛtti-yogyā iti SV_17325 dṛṣṭa-taṇḍula-pāka-sādhana-vac ca a-sādhanam uktam. tad-a-sādhanatva-nyāyaś ca pūrvam eva PV_03534 -sambhavaḥ | ekaṃ syād api sāmagryor ity uktaṃ tad aneka-kṛt || arthaṃ pūrvaṃ ca vijñānaṃ SV_06605 yuktaḥ sati vā a-vyatireko na syād ity uktam. tad ayam a-vibhāgo ’nviyād vā na vā. na SV_08516 nāma kevalaṃ na iṣṭaṃ syān na vastv ity uktam. tad ime na ekayogakṣemā bhāvāḥ bhinnā eva SV_16423 sambhavad-viśeṣe ca sāmya-asiddhir ity uktam. tasmāc cheṣavad anumānam etat. V3_07211 -karoti, ayoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva sādhyate tadSV_02609 -vyavahārasya. anyathā abhāva-prasaṅgād ity uktam. tasmāt pratyakṣe dharmiṇi tat-svabhāvaV3_11609 cākṣuṣatvād apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur asādhāraṇaḥ. SV_14815 na ca naśyato bhāvasya kiñcit kāryam ity uktam. tasmād yo nāma nāśa-hetuḥ sa bhāve na SV_13909 kiñcid āvaraṇam a-sāmarthyād ity apy uktam. tasmān na āvaraṇe karaṇa-upakṣepaḥ. na apy SV_01004 hi sa eva upayuktaḥ syāt, tac ca na asti ity uktam. tasmān nāntarīyakam eva kāryaṃ kāraṇam V3_13611 sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antarSV_13017 a-jananaṃ vā anyasya sarvadā syād ity uktam. te ca a-vyavahitāḥ pratighātinā anyena V3_11709 tādātmya-tadutpattibhyām anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na SV_17609 asti. tataḥ pratipattu-kāmasya asiddhir ity uktam. tena a-sanniścaya-phalā anupalabdhir na V3_10307 abhiprāyo ’sad iti. tad-abhiprāya-vaśād evam uktam. tena itara-asad-viraheṇa tvayā upagatatvād SV_15314 adṛśya-ātmasv abhāva-sādhikā ity uktam. tena yat kiñcin mithyā-arthaṃ tat sarvaṃ HB_02302 tathā api vyartho vināśa-hetur ity uktam, tena svabhāvato naśvare ’-naśvare vā bhāve NB_03031 tādātmya-lakṣaṇas tadutpatti-lakṣaṇaś ca ity uktam. tena hi nivṛttiṃ kathayatā pratibandho V3_11902 -bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-asiddher na sidhyati. V3_11011 avyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ VN_03711 -itarayor anaikāntikatvair viśeṣaḥ. yad apy uktam, dṛṣṭānta-ābhāsa-hetvābhāsa-pūrvakatvāt tad SV_16419 ca saha sambhava-a-virodhād ity apy uktam. na api itara-sāmānya-siddhir viśeṣa-aV2_08004 api svabhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat kriyā, tat-svabhāvasya V3_12511 hi dharmo bhāva-abhāva-ubhaya-āśraya ity uktam. na abhāvasya kaścid dharma iti cet, nanv SV_12228 na hy atīndriyeṣu virodha-gatir asti ity uktam. na ca ayaṃ pūrva-prayogād bhidyate. yadi V1_02909 tad-abhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya SV_13317 yuktaḥ. bhedasya a-hetukatva-prasaṅgād ity uktam. na ca kalakale vācako na śrūyate. padaSV_08611 api ca, bhinnā viśeṣā janakā (170c) ity uktam. na ca te viśeṣās tena ātmanā parasparam V3_03705 vyatireka-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor VN_01504 ’nyathā-upalabdhiḥ, atiprasaṅgāt. nanu uktaṃ na dravyam eva nir-vivekam avasthā, na api SV_13401 śabdān iti, kaḥ śabdeṣv eṣāṃ nir-vedaḥ. yad uktaṃ na dhvanayo bhedena vācakebhyaḥ siddhā iti SV_06720 ekasmāt pratītir a-tat-prayojana-bhedena ity uktam. na punaḥ svabhāvasya ekatvāt. yathāsvaṃ V3_08609 yuktaḥ. upakārasya artha-antaratve ’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasas SV_14820 tena naṣṭaḥ. na artha-antara-utpādād ity uktam. na hy atiśaya-utpattyā svayaṃ na bhūto SV_14527 bhavati na bhavaty eva kevalam ||277|| ity uktam. na hy ayaṃ vināśo ’nyo vā kaścid bhāvasya SV_14508 bhūta iti yathā-pratīti vyapadiśanti ity uktam. na hi bhāvasya kiñcit kadācid bhavati. sa VN_04402 a-sambaddha-varṇān nirarthakāt pṛthag uktam. nanv evam a-sambaddha-vākyam api pṛthag V3_11312 lakṣaṇa-bhedāt. ata eva a-pṛthaṅ-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāraVN_05115 bhedānāṃ vacane ca atiprasaṅgād ity uktam. paryāya-śabda-kalpo hy aparo hetur ekaVN_02717 ca sādhya-nirdeśa-lakṣaṇatvāt. yad apy uktaṃ pūrva-pratijñā-sādhanāya uttarāṃ pratijñām VN_03110 anupalabdhāv api vyatirekasya bhāvāt. yad uktaṃ pratijñāyāḥ sva-vacana-virodhe pratijñāSV_13822 samāna-dharmā. na ca asya kaścid atiśaya ity uktam. pratiṣiddhe ca vyāpi-nityatve. ghaṭaSV_06719 prayojana-abhāvād eva a-pravartanam iti cet. uktaṃ prayojanam. bhinneṣv ekasmāt pratītir a-tat SV_04822 kiṃ tatra sāmānyena apareṇa vaḥ ||97|| nanu uktaṃ pravṛtti-viṣayaḥ pradarśyata iti, uktam

uktaṃ

uktaṃ SV_06722 VN_03421 SV_05506 SV_10417 SV_02013 SV_08619 SV_10109 V1_02512 HB_03005 SV_11827 SV_10102 SV_10302 SV_06423 V3_11906 NB_03047 NB_03044 SV_14809 VN_02711 SV_00218 V3_03803 V3_03906 VN_01311 PV_02019 V3_09704 SV_15319 SV_14801 SV_15801 V3_06703 V3_03004 HB_02116 SV_03809 PV_03281 SV_14001 SV_09417 V3_12603 V3_10505 V3_11305 V3_00807 SV_09711 V2_07510 V3_01008 PV_04203 V3_05510 SV_15919 V3_05808 SV_11720 SV_08704 SV_09923 SV_12921 PV_04093 SV_17606 SV_15301 SV_16115 PV_03196 SV_07419 SV_14612 SV_14530 PV_03333 SV_08918 PV_04006 SV_14302 PV_03350 V3_11813 PV_04070 V3_11304

415

-svabhāva-nimittaḥ śabdo bhinneṣu bhaved ity virodhasya hetvābhāsa-an-atikramāt, yathā tam eva eṣā gṛhṇatī tathā viplavata ity bhāve ’py anya-abhāva-gatir bhavati, yathā -kārya-gatyā ity-ādi-bheda-prayogair yathā eka-sthitāv api kārya-utpatti-prasaṅgād ity tathā hy anupalabdhir eva asattvam ity liṅga-ayogād ato ’py asiddhir eva, yathā api tv anya-bhāva eva tad-abhāvaḥ, yathā sambandhaḥ kalpanā-kṛtaḥ | (237ab) ity eva pratibandhāl liṅgayor liṅgini, yathā sa tad-anupalambha-mātreṇa asan nāma yathā phalaḥ śabda eka-ādhāro bhavaty ataḥ ||130|| -utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity sādhyā. tena na ukta-mātram eva sādhyam ity sādhayitum iṣṭaḥ, sa eva sādhyo na itara ity ity āha. tad api bhāvo na bhavati ity eva pratijñā-antaraṃ pūrva-pratijñā-sādhanāya tena upalabdhi-lakṣaṇa-prāpta-sattvasya ity tena bhinna-viṣayā pratītir anumānād ity niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity hi śakter ātma-a-pariṇāma iti, kiṃ ca idam sidhyati | aulūkyasya yathā bauddhena sidhyati | aulūkyasya yathā bauddhena sidhyanti yadi sādhanam ||290|| tathā ca a-kārya-kāraṇayoḥ kaścit pratibandha iti ca ||296|| na hi nityānāṃ kācid abhivyaktir ity prayogaḥ syād iti darśana-artham etad -vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam eva na syād iti pūrvo vikalpas tatra ca nāma, teṣām a-saṃsargād anyasya ca abhāvāt, -bhedānāṃ siddhā bheda-vyavasthitiḥ || prāg hi sarva-bhāvā vināśasya a-kāraṇatvād ity tad-ayoga-vyavacchedena viśeṣaṇād ity buddhir evaṃ-sambandham uparacayati ity sādhanatve pratijñā-artha-eka-deśatvam hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity ity arthān na pakṣa-vacanaṃ sādhanam ity api sādhana-prayogasya gamakatā-lakṣaṇam api hetor gamya-gamakatā-lakṣaṇam eva an-uktir nyūnatā-sādhana-doṣa ity pratibandho na tādṛśam | na te hetava ity pratibandho na tādṛśaḥ | na te hetava ity -vyaktiḥ. tad-āśrayaḥ prayoktā iti. atra apy asattvena asad-vyavahāraḥ sādhyata ity hi vastu. tasya a-tattvam eva anyatvam ity ||172|| yad arthakriyā-kāri tad eva vastv ity dravya-apekṣa iti nir-apekṣa eva na syād ity -varṇa-kramam anyac chabda-rūpaṃ paśyāma ity -vāk | āptaḥ sva-vacanaṃ śāstraṃ ca ekam api bhāva-abhāvaḥ prasidhyati | (339ab) yad asattvam eva. yasmān na asattā-siddhir ity -svabhāva-viśeṣo varṇānām ānupūrvī ity aparān aṇūn | tad eka-a-niyamāj jñānam pāramparyeṇa vyakteḥ kāryam eva sāmānyam ity ucyate sa svayam eva na bhavati ity bhāva-nivṛttau prastutāyām a-prastutam eva ko doṣo na eva kaścana | idam eva kim svabhāva-bhūtasya ca sāmānyasya a-bhede ’py a-pramāṇatā || tat kasmāt sādhanaṃ na -kārī ca a-kāraka eva ity anapekṣaṇīya ity viṣaya-bhedo ’pi na svasaṃvedanaṃ phalam | tad apy a-kārya-kāraṇa-bhāve na sidhyati. asiddha-dṛṣṭānta-hetu-vādaḥ prasajyate || -viparyaya-sādhanatvena bhidyate. na hi iṣṭa-

uktayoḥ uktaṃ prāk. a-tat-prayojana-vyāvṛttis tu uktaṃ prāk. anapekṣe ca kevale svataḥ pratijñāuktaṃ prāk. api ca, vastu-sāmānya-vādino ’pi hi uktaṃ prāk. idam anupalabdher na pṛthag uktaṃ prāk. kārya-kāraṇa-bhāvād vā svabhāvād vā uktaṃ prāk. kiṃ ca, pratibhāso ’pi bhedakaḥ | anuktaṃ prāk. tac ca pratipattṛ-vaśān na vastuuktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe uktaṃ prāk. tasya an-anya-saṃsṛṣṭa-rūpasya uktaṃ prāk. na hi śleṣa-lakṣaṇaḥ sambandho ’uktaṃ prāk. pravṛtter buddhi-pūrvatvāt tad-bhāvauktaṃ prāk. yo ’pi jñāpakasya liṅgasya abhāvād uktaṃ prāg yathā saṃsṛṣṭa-bāhya-adhyātmika-bhedā uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo uktaṃ bhavati. a-nirākṛta iti – etal-lakṣaṇauktaṃ bhavati. iṣṭa iti yatra arthe vivādena uktaṃ bhavati. evaṃ hi sa nivartito bhavati. uktaṃ bhavati, kiṃ tarhi viśeṣaṇam. uktaṃ bhavati. tatra dvau vastu-sādhanāv ekaḥ uktaṃ bhavati. tena anumānād vastu-sad-asattāuktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ uktaṃ bhavati pariṇāma iti. avasthitasya uktaṃ mūrty-ādi-sādhanam || tasya eva vyabhicārauktaṃ mūrty-ādi-sādhanam ||76|| ity antara-ślokāḥ. uktam. ya eva tu ubhaya-niścita-vācī sa sādhanam, uktam. yat-pratipatti-nāntarīyakaṃ yaj-jñānam ity uktam, yato ’bhivyañjakaḥ prayoktā syāt. vyaktiś uktam, yathā ayam eva anantara-udāhṛtaḥ prayogaḥ. uktam. yathā ātmano ’-prāmāṇye vacanasya auktam. yaś ca parasmād anyathā-bhāvaḥ so ’paraḥ uktaṃ yādṛśaṃ sāmānyam a-saṃsṛṣṭānām eka-auktaṃ yogināṃ jñānaṃ teṣāṃ tad bhāvanā-mayam | uktaṃ vakṣyate ca. utpattimantaś ca parataḥ. uktaṃ vakṣyate ca. tasmāt tatra sāmānyam eva uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā asatsu uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā uktam. viśeṣe tu viruddha-vad dhetur api pṛthag uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt uktaṃ veditavyam. dvividho hi prayogaḥ uktaṃ veditavyam. dvividho hi hetuḥ prayogataḥ uktaṃ veditavyam. na tarhi idānīṃ sādhanasya auktaṃ vyabhicārasya sambhavāt || sati vā uktaṃ vyabhicārasya sambhavāt ||38|| sati vā uktaṃ śrotary api prasaṅga iti. taj-jñāne ca uktam. sa eva anupalambhaḥ kathaṃ siddhaḥ, kathaṃ uktam. sa ca ayam aindriyaḥ san sva-buddhau taduktam. sa ca viśeṣa eva. yat punar etat sāmānyaṃ uktam. sa tarhi naśvaraḥ svabhāvo nir-apekṣa ity uktam. sati vā tad anityaṃ vā syān nityaṃ vā. uktaṃ samatvataḥ || yathā ātmano ’-pramāṇatve uktaṃ sarva-viṣayatvād āgamasya sati vastuny uktaṃ sarvato ’nupalambhanāt | asiddhāyām uktam. sā ca puruṣa-vitarka-vicāra-kṛtā iti na uktaṃ sāmānya-gocaram || atha eka-āyatanatve ’pi uktaṃ syāt. api ca, vyañjakasya ca jātīnāṃ uktaṃ syāt. na vai ghoṣa-sāmyād viṣaya-antarauktaṃ syāt. na hi kasyacid bhāvena bhāvo na bhūto uktaṃ syāt sa bāhyo ’rtho ’nubhūyate || yadi uktam. sva-ātmanā eva a-bhede tu tat-svabhāvauktaṃ sva-pratītir yad udbhavā | yuktyā yayā uktam. svabhāva-abhāvasya ca tato bhede tato uktaṃ svabhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ | uktaṃ hi prāk – na anupalabdhāv a-kārya-kāraṇauktayoḥ sādhanatvena no ced īpsita-vādataḥ | uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe

uktayoḥ NB_03092 VN_06602 VN_06703 PV_04260 PV_04207 PV_03164 PV_03089 SV_14513 VN_03712 VN_03712 PV_04092 V3_02907 SV_00619 PV_02189 SV_00505 V2_07313 HB_01805 SV_00606 V2_06208 V2_06205 V2_06402 SV_00602 SV_00616 SV_04819 V3_11409 SV_10108 SV_13122 V3_05307 PV_03195 V3_13502 NB_03138 SV_06725 SV_15815 VN_03613 V3_10813 VN_03803 PV_02142 PV_04027 PV_03092 PV_02142 PV_02014 V3_09608 PV_04060 SV_16413 V3_11308 V3_13501 VN_06508 PV_04025 PV_04132 PV_04018 PV_04200 PV_03090 VN_05414 V3_04002 PV_03086 PV_03091 PV_04023 V3_01008 V3_00905 SV_06021 NB_03137 PV_02145 VN_03715 V3_01507 PV_02007

uktiḥ

416

-viparyaya-sādhanatvena bhidyate. na hi iṣṭatat sukha-ādibhir eka-prakṛtir iti. sa evam -vināśāv iti siddhaṃ bhavati. atra tad-vyāvṛtti-varṇanāt | siddha-udāharaṇā ity || a-dṛṣṭi-mātram ādāya kevalaṃ vyatirekitā | nibadhyate | tato ’nya-apoha-niṣṭhatvād iti cet sā a-pramāṇatā || tasmāt sva-śabdena iti taj-jñāpanāya sā | avasthā a-hetur eva uktā iti na pṛthaṅ nigrahasthāneṣu -hetvābhāsa-pūrvakatvāt tad-abhidhānena eva an-āśrayaḥ || anumānasya bhedena sā bādhā vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā tatra yā iyaṃ viruddha-kārya-upalabdhir siddhiḥ kāraṇatve ’pi na uditam | ajñānam ādyā sad-vyavahāra-niṣedha-upayogāt pramāṇam sad-vyavahāra-niṣedha-upayogāt pramāṇam param apekṣata iti tataḥ kevalād an-utpattir etena vyāpaka-svabhāva-asiddhir iti. etena vyāpaka-svabhāva-asiddhir agner iti. etena vyāpaka-viruddha-siddhir -kāryād api tad-viruddha-kārya-abhāva-gatir ’tra agneḥ. etena vyāpaka-viruddha-siddhir kāryād api tad-viruddha-kārya-abhāva-gatir pravṛtti-viṣayaṃ tu kathayadbhir jātir artha-antaratve ’-tad-upakāra-ādayo ’py -vyavahārāḥ pravartante. te pravṛttir ity tasya iti sambandha-abhāva-ādayo ’py tasya iti sambandha-abhāva-ādayo ’py -abhisambandhāj jāyante ye ’ṇavo ’pare | (85a) ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktiḥ. ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā prayojanā ity a-tat-prayojanebhyo bhinnā eva apy a-pariṇāmāt. indriya-saṃskāra-ādayo ’py antar-bhavanti iti hetvābhāsa-vacanena eva -asiddheḥ. ataḥ sandigdho vyatirekaḥ. pūrvasarvāṇy eva hetvābhāsa-vacanena eva -jvaram || kāya-vāg-buddhi-vaiguṇyaṃ mārgasādhana-avayavaḥ katham || sa-ābhāsa-uktir niṣedhe yā na sā nyāya-anusāriṇī || ukty-a-paṭutā api vā | a-śeṣa-hānam abhyāsād api sādhane | sambandhi-bhedād bhedaapi sādhane | sambandhi-bhedād bhedahetur viroddhā vādino ’tra kim | na hi tasya -sādhanāny api prativyūḍhāni. buddhi-indriyaeva. prayoga-bhedāt tu tad-bhedaḥ, kvacid artha-parisamāpter iti. dūṣaṇā nyūnatā-ādyvaktavyāḥ, tad-uktāv aparaeva hetvābhāsa-a-prasaṅgataḥ || a-viśeṣaa-dṛṣṭer buddhi-janmanaḥ | tad-artha-arthasvayam || hetv-artha-viṣayatvena tad-a-śaktasarvam īdṛśam || vyutpatty-arthī ca hetusarvathā || etena tad-viruddha-artha-kāryatasya abhidhānam a-doṣa-udbhāvanaṃ dvir– a-śrāvaṇaḥ śabda iti. tad-arthā ca arthaeva viparyayāt || dṛṣṭā viruddha-dharmasa-upāyam a-vidhāya a-pidhāya ca | pramāṇa| triṣv anyatama-rūpasya eva ana-pratibandhāt triṣv anyatama-rūpasya eva ansākṣān na sādhanam. sādhya-abhidhānāt pakṣaiva svayam ||120|| bhedena pratipadyeta ity eṣāṃ nirāso draṣṭavyaḥ. dūṣaṇā nyūnatā-ādy-jñānam api sādhyate | tāyaḥ sva-dṛṣṭa-mārgatasya na hetvābhāsa-uktyā dṛṣṭānta-ābhāsadvayor hi tathābhāva-sambhave ’nyatarapramāṇaṃ bhagavān abhūta-vinivṛttaye | bhūta-

uktayoḥ sādhyatvena kaścid viśeṣa iti. dvayo uktavān paryanuyujyate. atha prakṛtir vikāra iti uktasya hetor doṣam an-udbhāvya vikāra-prakṛtiuktā anupalabdhiḥ pṛthaṅ na tu || tatra apy uktā anaikāntikas tasmād anyathā gamako bhavet || uktā anya-apoha-kṛc chrutiḥ || vyatireki iva yaj uktā api sā abhāvasya prasādhikā | yasya auktā asyā bhedam āropya cetasā ||276|| na bhāvo uktā iti, tad apy avayava-antara-vādino ’yuktam. uktā iti na pṛthaṅ nigrahasthāneṣu uktā iti, tad uktā caturvidhā | tatra abhyupāyaḥ kārya-aṅgaṃ uktā caturvidhā | sā iyaṃ pakṣasya bādhā uktā, tatra iṣṭaṃ viruddha-kārye ’pi deśa-kālauktā tṛṣṇā eva santāna-preraṇād bhave || uktā. na tu vyatireka-darśana-ādāv upayujyate, uktā. na tu vyatireka-darśana-ādāv upayujyate, uktā bhavati. sa kevalo ’pi samartha-svabhāva iti uktā, yathā na atra śiṃśapā vṛkṣa-abhāvāt. uktā veditavyā, yathā – na atra śiṃśapā vṛkṣauktā veditavyā, yathā – na tuṣāra-sparśo ’tra uktā veditavyā, yathā – na roma-harṣa-ādi-viśeṣa uktā veditavyā, yathā na tuṣāra-sparśo ’tra agneḥ. uktā veditavyā, yathā na roma-harṣa-ādi-viśeṣauktā, vyavacchedo ’sti ced asya nanv etāvat uktāḥ. an-ubhaya-kāriṇām ānarthakyāt tādarthyauktāḥ. tathā hy anupalabdhir eva asattvam ity uktāḥ. tasya ca a-jñeyatvam. upakārād eva jñānauktāḥ. tasya ca a-jñeyatvam, upakārād eva jñānauktās te sañcitās te hi nimittaṃ jñāna-janmanaḥ || uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭauktās teṣām udbhāvanaṃ dūṣaṇam. tena para-iṣṭauktāḥ. na punar eṣām anyā tat-kāryatā anyatra uktāḥ. māṃ śrāvayaty ahaṃ śrāvayāmi iti tayoḥ uktāḥ. yat tu viruddham uttaraṃ para-pakṣe svauktāc ca anupalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ uktāni iti na pṛthag vācyāni syuḥ. artha-antaraukty-a-paṭutā api vā | a-śeṣa-hānam abhyāsād ukty ukty-ādy-upakṣepa-parihārau viḍambanā | aukty-ādeḥ sarva-vit pretya-bhāva-ādi-pratiṣedhaukty-āder doṣa-saṅkṣayaḥ || na ity eke vyatireko ukti-doṣaḥ kārya-samo mataḥ || jāty-antare ukti-doṣaḥ kārya-samo mataḥ ||72|| jāty-antare ukti-doṣeṇa sa jātaḥ śāstra-bādhanaḥ || ukti-puṃstva-ādi sādhanaṃ yat tu varṇyate | ukti-sāmarthyābhyām, kvacid vivakṣayā, dharmauktiḥ (85a) ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktir an-arthakā iti. siddhāntam abhyupetya auktir apy eka-jātīye saṃśaya-āvahā | anyathā uktir asya eva kṣepe ’dhyakṣeṇa bādhanam || tad uktir īritā | śaktis tasya api ced dhetuuktir ukta-artha-anumitau kṛtā | prabheda-mātram uktir upavarṇitā | prayogaḥ kevalaṃ bhinnaḥ uktiś ca iti sakṛt-sarva-anubhāṣaṇaṃ parājayauktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛttiuktis tasya tat-kāraṇasya vā | niṣedhe yā api uktir niṣedhe yā na sā nyāya-anusāriṇī || uktyuktir nyūnatā uditā || sādhya-uktiṃ vā pratijñāṃ uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam. uktiḥ pāramparyeṇa na apy alam | śaktasya sūcakaṃ uktir bhede niyujyate | taṃ tasyāḥ pratiyatī dhīr uktiḥ. ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktir vaiphalyād vakti na anṛtam || dayālutvāt uktir vyāpyā, tad-vacanena gamyamānasya tasmāt uktiḥ samarthā bhavati, yathā – devadattauktiḥ sādhana-apekṣā tato yuktā pramāṇatā ||

uktiḥ PV_04172 PV_04095 V3_03006 SV_01815 SV_06101 PV_04024 SV_01911 SV_01820 NB_03033 PV_04080 VN_03015 SV_01112 V2_09312 V3_01006 SV_14606 SV_01902 SV_01825 SV_04615 PV_03289 PV_04141 SV_15222 VN_02602 VN_06116 NB_03035 NB_03036 VN_04001 VN_03903 PV_04028 SV_09506 V3_07408 PV_04259 PV_02214 V3_00207 PV_04025 SV_15926 PV_04026 PV_04003 SV_15009 VN_06508 NB_03056 NB_03047 V3_03201 PV_04023 V3_01007 V3_03808 PV_04031 PV_04121 PV_02140 V3_13205 NB_03122 PV_04098 SV_09117 SV_00214 PV_03525 NB_03055 VN_03714 PV_03087 PV_04134 V3_04006 VN_04006 VN_05308 VN_02805 VN_00408 VN_05318 VN_00107

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-lakṣaṇa-abhidhā | vyarthā vyāpti-phalā sā ity amum | vaktum arthaṃ sva-vācā asya sahaamum arthaṃ vaktuṃ sva-vacanena asya saha tena eva jñāta-sambandhe dvayor anyataratad-vijñāna-hetūn bhedena pratipadyeta ity rūpasya eva an-uktir nyūnatā uditā || sādhyabhavati. tathā asaty agnau dhūmo na asti ity āha. tathā hi yat kṛtakaṃ tad anityam ity -lakṣaṇa-prāptaṃ tad upalabhyata eva ity -viṣayatvaṃ ca varṇitam | iha evaṃ na hy anca rūpa-ādibhyo ’rtha-antaraṃ dravyam ity tena vipakṣe ’-darśanaṃ khyāpyate. tad antena vipakṣe ’-darśanaṃ khyāpyate, tad ansa sarvo ’nityaḥ, śabdaś ca kṛtaka ity ca na asti, sarvatra nivṛttir bhavati ity bhavati. tathā yatra dhūmas tatra agnir ity eva na syāt. tathā tad-abhāve na bhavati ity pravarteta. na hi kaścid daṇḍaṃ chindhi ity caturvidham || an-akṣa-jatva-siddhy-artham kha-ādikam | sakṛc chabda-ādy-a-hetutvād ity tu na siddhaḥ. yasmād dhetāv a-sambhave ’neva sāmānyaṃ nityam aindriyakam ity bravīti, yathā bhavāṃś cauraḥ puruṣatvād ity ca atra upalabdhi-lakṣaṇa-prāpto ghaṭa ity na tathā atra tādṛśo ghaṭa upalabhyata ity eka-prakṛtikatvam iti. tad idam a-viśeṣatasmād etad apy a-sambaddham iti. a-viśeṣaiti sūcitam || gamya-arthatve ’pi sādhyatathā asya upanyāsa-pūrvako ’nvayaḥ sādhyatathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya’yaṃ vyatirekiṇaḥ | abhyūhyaḥ śrāvaṇatvaupalabdhitaḥ || mithyā-upalabdhir ajñānam tad-āgama-bādhanāya paraṃ prati sādhana-jātīye saṃśaya-āvahā | anyathā sarva-sādhya-sāmānya-svabhāvānām eka-bhāva-vivakṣayā | -ukteḥ pratijñātvaṃ prasajyate || siddhana anumānaṃ pravartate || bādhanāya āgamasya -antaram. tathā api sambandha-doṣaiḥ prāg hetvābhāsā nigrahasthānatvena vaktavyāḥ, tadekasya api rūpasya an-uktau sādhana-ābhāsaḥ. -ādy-aṅga-vad iti. atra ātma-arthā ity an’py a-tad-ālambane vastuni viruddhaprokte ’py arthāt tan nāśa-dhīr bhavet || aneva. tan na avaśyam asya nirdeśaḥ. tena anlakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity -vyapekṣātaḥ kathito dharma-dharmiṇoḥ | an| lakṣaṇatvāt tathā a-vṛkṣo dhātrī ity tad yuktito ’pi vā | punar āvṛttir ity janma-tan-mātra-anubandhau darśanīyāv janma-tan-mātra-anubandhau darśanīyāv pradaḥ || śāstriṇo ’py a-tad-ālambe viruddhakiṃ tarhi na iha ghaṭo na idānīṃ na evam ity -vyatirekau yathāsvaṃ pramāṇena niścitāv paścād apy a-viśeṣataḥ || anena deha-puruṣāv tatra trayāṇāṃ rūpāṇām ekasya api rūpasya andṛṣṭāntaṃ hetor āha, tasya na hetvābhāsa-sūcanā || anyathā ekasya dharmasya svabhāva| pratikṣepe ’py a-bādhā iti śrāvaṇa| pratikṣepe ’py a-bādhā iti śrāvaṇayadi prāk-sādhana-vādī hetum anaikāntikam vivāda-āspadaṃ ca jijñāsitam artha-mātram -sādhanāya āha iti. yo hi prāk pratijñām nivṛttir yadṛcchā-saṃvādaḥ, mātṛ-vivāhauccāritavyam, paścād dūṣaṇaṃ vācyaṃ dviraṅgam, tasya a-vacanaṃ tasya aṅgasya an-

uccāraṇaṃ uktiḥ sāmarthyād gamyate tataḥ || viruddhatā iṣṭa uktiḥ sāmya-dṛṣṭaye || udāharaṇam apy atra uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy uktitaḥ | arthāpattyā dvitīye ’pi smṛtiḥ uktim a-tad-dhetubhyo bhede niyuṅkte. taṃ tasyāḥ uktiṃ vā pratijñāṃ sa vadan doṣair na yujyate | ukte ’gnir dhūme bhavaty avaśyam ity arthād ukte ’n-artha-antara-bhāve vyaktam ayam asya ukte, an-upalabhyamānaṃ tādṛśam asad iti pratīter ukte ’pi kiñcit pakṣe virudhyate || kuryāc ced ukte ’pi gamyata eva sādhya-sādhanayor virodhaḥ; ukte ’pi gamyate ||16|| na hi tasya prāg darśanaukte ’pi gamyate. na hi tasya prāg darśanaukte ’pi śabdo ’nitya ity arthād gamyata eva. tan ukte kasyacid bhāvasya eva pratīteḥ. tathā ca ukte kāryaṃ dhūmo dahanasya, yena dhūme ’vaśyam ukte. tata eva tad-bhāvatā-vedinaḥ. tathā hy ayam ukte daṇḍinaṃ chinatti. na apy a-sambhavād ukte dve bhrānti-darśanāt | siddha-anumā-ādiukte prāha dūṣakaḥ || tadvad vastu-svabhāvo ’san ukte bhāvas tasya api śaṅkyate | viruddhānāṃ ukte śabdo ’py evam astv iti. kaḥ sva-stha-ātmā ukte sa taṃ pratibrūyāt, bhavān api iti, sa svaukte sāmarthyād eva na iha ghaṭa iti bhavati. ukte sāmarthyād eva na iha sad-vyavahāra-viṣaya ukte hetau pratiṣiddhe viśeṣaṃ bruvato hetvukte hetau pratiṣiddhe viśeṣam icchato hetvukter a-sammohāya lakṣaṇam | tac catur-lakṣaṇaṃ ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ ukteḥ kṛtāyāḥ sāmya-dṛṣṭaye || hetu-svabhāvaukteś ca anyad ayuktimat | vyākhyeyo ’tra virodho uktes tadā asya a-prāmāṇyāt tat-siddham asiddham ukteḥ pratijñātvaṃ prasajyate || siddha-ukteḥ ukteḥ samaya-kārāṇām a-virodho na vastuni ||300|| ukteḥ sādhanatvāc cet parasya api na duṣyati | ukteḥ sādhanasya paraṃ prati | so ’-pramāṇaṃ tadā uktaiḥ śabda-śaktiś ca dūṣitā ||283|| ukto hi uktāv apara-uktir an-arthakā iti. siddhāntam uktāv apy asiddhau sandehe vā pratipādyauktāv apy ātma-arthatā sādhyā. tena na uktauktāv api na bādhā, pratibandhas tu syāt, dvayos uktāv api pakṣasya siddher a-pratibandhataḥ | uktāv api pakṣasya siddher a-pratibandhāt triṣv uktāv api bādhanāt. atra api loke karpūra-rajatauktāv api vāñchāyā bhavet prakaraṇād gatiḥ || anuktau ca bādhanāt || atra api loke dṛṣṭatvāt uktau janma-doṣa-samudbhavau || ātma-darśanauktau. tac ca darśayatā – yatra dhūmas tatra uktau. tac ca darśayatā, yatra dhūmas tatra agniḥ, uktau tu vastuni | na bādhā pratibandhaḥ syāt uktau na anena sambandho ’sti, na etad dharmā vā uktau pakṣa-dharmaś ca. ta ete kārya-svabhāvauktau saṃskārato yadi | niyamaḥ sa kutaḥ paścād uktau sādhana-ābhāsaḥ. uktāv apy asiddhau sandehe uktyā dṛṣṭānta-ābhāsa-uktir vyāpyā, tad-vacanena uktyā parasya tat | na astitvaṃ kena gamyeta uktyā prakāśitam || sarvathā a-vācya-rūpatvāt uktyā prakāśitam ||31|| sarvathā a-vācya-rūpatvāt uktvā datta-uttara-avasaraḥ, tena eva nigṛhyate. uktvā pratijñā-ādiṣv artha-viśeṣa-paramparayā uktvā hetu-udāharaṇa-ādikaṃ vaktuṃ jānāti, sa ucita-deśa-janmanaḥ piṇḍa-kharjūrasya deśauccāraṇa-prasaṅgāt. dūṣaṇa-viṣaya-upadarśana-arthe uccāraṇaṃ vādino nigraha-adhikaraṇam, tad

uccāraṇe

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ucyate

PV_03492 yady a-vicchinna-vibhramaḥ | hrasva-dvaya- uccāraṇe ’pi syād a-vicchinna-vibhramaḥ || VN_05217 na uccārayati. tad idaṃ vyāhatam ucyate, na uccārayaty uttaraṃ ca bravīti iti. a-pratijñānāc VN_05217 prasajyeta. atha uttaraṃ bravīti, kathaṃ na uccārayati. tad idaṃ vyāhatam ucyate, na VN_05302 ca. na ca idaṃ pratijñāyate, pūrvaṃ sarvam uccārayitavyam, paścād uttaram abhidhātavyam iti, VN_04218 śliṣṭa-śabdam a-pratīta-prayogam atidruta- uccāritam ity-evam-ādinā kāraṇena, tad a-vijñātaVN_05317 eva. tatra api na sarvaṃ prāg anukrameṇa uccāritavyam, paścād dūṣaṇaṃ vācyaṃ dvir-uccāraṇa VN_05602 nyāyaḥ, yena kaṣṭa-a-pratīta-prayoga-druta- uccāritāni nivāryante trir-abhidhānaṃ vā VN_05213 mūḍha-a-mūḍhatvaṃ gamyata iti kiṃ punar- uccāritena. asti hi kaścid uttare samartho na VN_05008 kaścid doṣaḥ, yathā hasati hasati svāminy uccai rudaty atiroditi | kṛta-parikaraṃ svedaPV_03277 -vahni-vat | bheda-a-bheda-vyavasthā evam ucchinnā sarva-vastuṣu || a-bhinna-vedanasya PV_02059 -cchedato ’pi vā | vikāra-hetor vigame sa na ucchvasiti kiṃ punaḥ || upādāna-a-vikāreṇa na SV_03018 ca tatra a-samarthāḥ samarthaś ca na eva ucyata iti kiṃ śabda-prayogaiḥ. tataś ca upādhayo VN_06714 upakṣipati. ayam eva doṣo ’nena prakaraṇena ucyata iti cet, eṣa naimittikāṇāṃ viṣayaḥ, na HB_03502 pramāṇābhyām a-bādhita-tad-dharmā dharmī ity ucyata iti. tat kim idānīṃ hetoḥ sāmarthyam aVN_05101 na yatnataḥ pratipādanīyaḥ, yena punaḥ punar ucyata iti punar-vacane nigraha eva iti cet, na, PV_03093 yad yukti-saṃvidau | tādṛśo ’nupalabdheś ced ucyatāṃ sā eva sādhanam || a-niścaya-karaṃ V3_04301 -arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate – sapakṣe sann asan dvedhā pakṣa-dharmaḥ V3_13201 hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate | (84ab) tri-lakṣaṇo hetur uktaḥ. tāvatā PV_04220 || a-sādhyād eva viccheda iti sādhye ’stitā ucyate | arthāpattyā ata eva uktam ekena dvayaPV_03167 ’rtha-aṃśaṃ kam āha iti tatra anya-apoha ucyate | ākāraḥ sa ca na arthe ’sti taṃ vadann PV_04118 || atha vā bruvato lokasya anumā-abhāva ucyate | kiṃ tena bhinna-viṣayā pratītir PV_04205 || aikāntikatvaṃ vyāvṛtter avinābhāva ucyate | tac ca na a-pratibaddheṣu tata eva PV_03151 | tais tantubhir iyaṃ śāṭī ity uttaraṃ kāryam ucyate | tantu-saṃskāra-sambhūtaṃ na eka-kālaṃ PV_03159 yathā rūḍhitaḥ siddhas tat-sāmyād yas tathā ucyate | mukhyo gauṇaś ca bhāveṣv apy abhāvasya PV_04121 || na udāharaṇam eva idam adhikṛtya idam ucyate | lakṣaṇatvāt tathā a-vṛkṣo dhātrī ity PV_04219 || na a-sādhyād eva viśleṣas tasya nanv evam ucyate | sādhye ’nuvṛtty-abhāvo ’rthāt tasya PV_03248 | tat tena arpita-tad-rūpaṃ gṛhītam iti ca ucyate || a-śakya-samayo hy ātmā sukha-ādīnām anPV_04189 | hetu-prakaraṇa-arthasya sūtra-saṅkṣepa ucyate || ayogaṃ yogam aparair atyanta-ayogam eva PV_02049 | sa hetuḥ saptamī tasmād utpādād iti ca ucyate || astu upakārako vā api kadācic cittaPV_03224 | tatra buddhir yad-ākārā tasyās tad grāhyam ucyate || kathaṃ vā avayavī grāhyaḥ sakṛt svaPV_03538 | ātma-anubhūtiḥ sā siddhā kuto yena evam ucyate || vyakti-hetv-a-prasiddhiḥ syān na PV_03191 | atha kasmād dvaya-adhīna-janma tat tena na ucyate || samīkṣya gamakatvaṃ hi vyapadeśo SV_06208 iti prayoga-viṣaya-cintāyām anya-apoha ucyate. a-nirdiṣṭa-prayogaṃ tu jñeya-śabdasya ko VN_00812 -an-upalakṣaṇam, yena tat-sādhanāya liṅgam ucyate. a-pratyakṣatve ’py a-pramāṇasya sattāHB_03417 upadarśya kathaṃ dharmī sādhya-dharmavān ity ucyate. ata eva a-bādhā-grahaṇam iti cet, syād SV_03930 pratyaya-vṛttis tataḥ sāmānyam ity atra ucyate. aneka-sambandhebhyaḥ kārya-dravya-ādibhyo SV_05211 hi teṣv eka-vijñāna-a-kāraṇatve kāraṇam ucyate. anekam api yady ekam apekṣya a-bhinnaSV_05816 eva ca sā śrutir anya-apoha-viṣayayā ity ucyate. anya-vyāvṛtteṣv artheṣu vyāvṛtti-bhedam SV_00516 apy eka-upalabdhyā anya-anupalabdhir eva ucyate. anyathā a-niṣiddha-upalabdher abhāvaSV_07019 tatra eva badara-kāryaṃ janayad ādhāra ity ucyate. anyathā iha kuṇḍe badarāṇi ity api na HB_03008 -anya-pratipattir eva ca tad-a-pratipattir ucyate. anyathā tat-paricchedena tad-anya-aV2_06008 apy eka-upalabdhyā anya-anupalabdhir eva ucyate, anyathā hy a-niṣiddha-upalabdher abhāvaSV_16106 puruṣa-saṃskāra-bheda-bhinnaḥ krama ity ucyate. anyad eva tato rūpaṃ tad varṇānāṃ padaṃ SV_15011 tena eva sā śabda-śaktir dūṣitā iti na punar ucyate. api ca, na apauruṣeyam ity eva yathārthaSV_14622 na vai śaśa-viṣāṇaṃ kiñcid bhavati ity ucyate. api tv evam asya na bhavati iti bhāvaPV_04152 eva upadarśitā || tatra udāhṛti-diṅ-mātram ucyate ’rthasya dṛṣṭaye | dravya-lakṣaṇa-yukto SV_07125 bhāvānām upādāna-samāna-deśa-utpādanam ucyate. astu nāma a-jananaṃ pātināṃ tatVN_00306 viruddha-pratyupasthāpanād bādhakaṃ pramāṇam ucyate. evaṃ hi sa hetuḥ sādhya-abhāve ’san SV_03901 bahir iva parisphuratāṃ sāmānyam ity ucyate, katham idānīm anya-apohaḥ sāmānyam, sa SV_10316 abhāve sādhye tad-anupalambha eva a-pramāṇam ucyate. kāraka-anupalambhas tu pramāṇam eva. na HB_02111 -utpattir iti. na a-kāryasya apekṣā ity ucyate, kāraka-svabhāvasya prāg api bhāve ’-kriyā V3_03705 ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā ca evam aSV_01613 kādācitkatvāt sa-apekṣya-siddhyā prasiddhir ucyate. kim apy asya kāraṇam asti iti. na tv evaṃ SV_09311 upādhi-bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, kvacid anapekṣaḥ sāmānyena, yathā V2_07411 upādhi-bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, kvacid anapekṣo yathā anityatva eva V3_13203 -avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ NB_03121 kaścit. tena na asya lakṣaṇaṃ pṛthag ucyate gata-arthatvāt. hetoḥ sapakṣa eva sattvam SV_05621 iti ca. sa tv eṣām a-bhinno bheda ity ucyate, jñāna-ādeḥ kasyacid ekasya karaṇāt, a-tat SV_03908 -kṛtya pravartante. tad-abhiprāya-vaśād evam ucyate. tat-kāritayā a-tat-kāribhyo bhinnāṃs V3_10111 vyatireka-a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva katham abhāva-niścayaḥ. yasmād HB_00712 -vad anyeṣāṃ niścaya-utpādanāya ca sādhanam ucyate, tatra ayaṃ svayaṃ prameya-upadarśanam HB_00602 dhetor anyatra asti ity atra eva niyata ucyate. tatra sādhana-dharma-bhāva-mātra-anvayini HB_01909 apekṣā iti tataḥ svabhāva-antara-pratilambha ucyate. tatra sva-rasataḥ pūrva-kṣaṇa-nivṛttau V1_03707 tādātmyād artha-saṃvidaḥ svasaṃvit phalam ucyate. tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi SV_05810 -vyatirekiṣu padārtheṣu na visaṃvādikā ity ucyate. tathā hi sa teṣu vyatireko bhūtaḥ,

ucyate SV_10604 V3_06805 SV_14517 V3_10011 VN_05312 V3_08906 SV_08422 SV_14007 SV_03915 V3_10211 SV_04810 SV_08904 SV_14726 SV_12211 HB_04011 VN_05217 HB_04006 SV_14301 SV_10320 V3_10208 SV_05110 HB_01813 SV_03412 SV_06305 V3_11311 SV_09505 V3_07407 V2_05309 V3_04407 V3_10106 V3_11711 V3_02801 V3_09804 SV_03722 SV_14511 SV_07221 PV_04084 V3_02513 V1_03513 SV_04022 V3_12010 SV_12528 VN_00517 PV_04254 SV_11120 V3_09802 V2_06110 HB_03812 SV_01916 VN_03413 V3_13507 SV_09805 V2_07611 SV_00712 VN_04212 V1_02908 SV_03806 V3_12710 HB_02905 SV_02414 SV_11904 SV_09601 V3_07511 HB_02911 V3_09810

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-vaśena ca bhāva-abhāva-ubhaya-dharma ity -vaśena ca bhāva-abhāva-ubhaya-dharma ity tan-mātra-jijñāsāyāṃ svabhāva eva tathā yadā tarhi vipakṣa-vyatireko hetur vādi-vacana-ananubhāṣaṇaṃ nigrahasthānam bhāvānām upādāna-samāna-deśa-utpāda tasmāt svabhāvo ’sya sva-hetor ity bhāvāt. a-bhinna-janmā iti kena avaṣṭambhena utpadyate. tasyāḥ ka āśraya ity anya-apoha sa tasya pāścātyaḥ sāmarthya-viṣayaḥ pakṣa -anya-parihāreṇa pravarteta iti ca dhvaniḥ | ākhyam adhikṛtya pravartate. sa eva hi tathā nanu sā eva asati pratibandhe na yuktā ity -dvaya-avatāro vastu-sāmānye ’-viruddha ity tasmāt tatra eva bhāva iti na bhāva eva kathaṃ na uccārayati. tad idaṃ vyāhatam -ākṣepata ekaṃ vākyam ubhayaṃ gamayati ity dṛśyeta. kāṣṭha-vināśa iti ca kāṣṭha-abhāva hetu-rahitā tu bhāva-utpattir na asti ity sādhya-abhāva-vyavaccheda-arthaṃ hetur -darśane jala-bhrāntir iti tad-udbhavā ity pratyayānāṃ saha-kriyā santāna-āśrayeṇa nanu ca pācakatvam iti sambandha -gates tad-upādhitvāt tad-viśiṣṭo gata ity iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity -ayogaṃ vyavacchinatti iti sa tathā sādhya -ayogaṃ vyavacchinatti iti sa tathā sādhya vākyena śakye darśayitum iti prayoga-samāsa ’-sapakṣaḥ. katham idānīm abhāve sann ity siddhaḥ, kim asiddham, yad-arthaṃ hetur asya nivṛttir api, yato vyatirekī ity eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity sādhanatva-asiddher hetu-bhāvena asiddha -nibandhanaṃ rūpaṃ tathā-jijñāsāyām evam tarhi idānīm a-hetuko vināśo bhavati ity anapekṣaṃ vā janayan bhāvam eva vyañjaka lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam | lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam | prakāśate. tena ātmanaḥ prakāśikā ity apy kāryaṃ yena tad-anyebhyo bhedād a-bheda ity eva na asti iti ca asya sapakṣe ’stitā prabandhena abhāvād apara-pūrvakam ity satyām asad-vyavahāra iti idaṃ tan-nimittam bhinno ’tha dravatā katham | a-bhinnā ity -jāḥ sarva-doṣāḥ. tad eva ca ajñānam ity yaḥ punaḥ pratijñā-artha-eka-deśo ’siddha abhipretya kārya-anupalambho ’-gamaka cintāyāṃ pratipattur avisaṃvādakasya rūpam kevalaṃ tu bhāva-niścaya-abhāvān na asti ity virodho vivakṣitas tadā pratijñā-virodha ity tathābhūtam eva khyāpayaṃs tasya kartā ity ’vaśyam anitya iti pratyetavyo yena evam ’vaśyam anitya iti pratyetavyaḥ, yena evam sāmagryā yogyatā an-anya-apekṣiṇī ity nigrahasthānatvam. api ca atyalpam idam upaplavaḥ | pratyakṣa-ābhaḥ (33abc) dvividha eva śabda-artha-pratipattes tena etad evam etad eva brūmaḥ. yo vā sambandho na asti ity yatra eva hi pradeśa-ādau yan na asti ity eva bhāvo bhāva-mātra-anurodhī svabhāva ity sambandhaḥ. dravyam iti ca svabhāva virodhaṃ ca. tatra yadi bhāva-dharmo hetur virodhaṃ ca. tatra yadi bhāva-dharmo hetur nanu tasya eva kaivalyam iti ghaṭa-viraha sa ātmani hetu-rūpo na siddha ity asiddha

ucyate ucyate. tad atra dharmiṇi vyavasthitāḥ saducyate. tad atra dharmiṇi vyavasthitāḥ saducyate. tad etan manda-buddhayaḥ kvacit tathā ucyate, tadā katham. tatra api sādhya-abhāvo ucyate. tasmāt sarvāṃ vādi-kathām ananubhāṣamāṇo ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād ucyate. tasya api taj-janana-ātmatā tad-anyasmād ucyate. tasya eva a-bhedasya sarvatra ucyate, tasya vastuṣu bhāvāt, a-virodhāt, ucyate. tena tal-lakṣaṇa-mukhena āyāto dharmo na ucyate tena tebhyo ’sya a-vyavacchede kathaṃ ca ucyate. dravyatva-ādayas tu na tatra śabdaucyate. na a-kārya-kāraṇayoḥ kaścit pratibandha ucyate, na avasthā-bhedini viśeṣe. niṣ-kalasya ucyate, na itareṇa apy abhāva eva, yena bhāvo ucyate, na uccārayaty uttaraṃ ca bravīti iti. aucyate, na eko ’rtho dvitīyasya. nanu tatra eva ucyate. na ca abhāvaḥ kāryaḥ. tat-kārī ca aucyate. na ca tathā sthāyī bhāvas tad-upādānaḥ. ucyate. na ca hetoḥ sambandha-upadarśana-kāle ucyate, na tu yathā-svabhāvam a-jala-vivekinā ucyate, na dravya-āśrayeṇa, kṣaṇike dravye viśeṣa ucyate na pāka eva. na vai pākena anya eva kaścit ucyate. na punar artha-antara-nivṛttir viśeṣaṇaucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthaṅ ucyate. na punas tathā asya upanyāsa-pūrvako ucyate. na punas tathā asya upanyāsa-pūrvako ucyate na rūpa-samāsaḥ. tathā hy āha – ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ ucyate. na vai sādhya-asiddhi-mātreṇa sarvo ucyate. na hy a-pratibaddhaḥ kasyacin nivṛttau ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣaucyate. na hi sa eva tasya sādhanaṃ bhavati, taducyate. nanu sarvato vyāvṛttasya rūpasya ucyate. naśyan bhāvo ’-para-apekṣa iti tajucyate. paratra tu jñāna-janana-śaktir an-ākṣiptā ucyate parihāra-artham a-vyāpti-vyatirekayoḥ || ucyate parihāra-artham a-vyāpti-vyatirekayoḥ ||22| ucyate prakāśa-vat. nīla-ādy-anubhava ity api tatucyate. prakṛtir eṣā bhavānāṃ yad ekaucyate, pratiṣedha-dvayena prakṛta-gamanāt. ucyate. prāg eva yathā-darśana-pravṛttayaḥ samyaṅucyate. buddhi-vyapadeśa-arthakriyābhyaḥ saducyate buddhes tad-rūpāyā a-bhedataḥ || tadvad ucyate. moho nidānaṃ doṣāṇām ata eva abhidhīyate | ucyate, yathā – anityaḥ śabdaḥ śabdatvād iti, so ucyate, yathā – na agnir atra dhūma-abhāvād iti. ucyate, yad-darśanād ayaṃ sādhana-a-sādhane ucyate. yadā punar dṛṣṭāntena na agni-dhūmayoḥ ucyate, yadā pratijñāyā hetor vā virodhas tadā ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇaucyate. yasmād a-hetutvād vināśasya svabhāvād ucyate. yasmād a-hetutvād vināśasya svabhāvād ucyate. yā tarhy a-kārya-kāraṇa-bhūtena anyena ucyate varṇa-krama-nirdeśo nigrahasthānam iti ucyate. vastu-pratibhāsaṃ hi pratyakṣam, taducyate śabdaḥ svarūpam āha iti, na punaḥ svarūpaucyate, sa eva abhāvaḥ. sambandhī vidyate na ucyate, sa eva tena a-saṃsṛṣṭo ’nya-bhāvaḥ. taducyate. sa eva svayaṃ vastuto bhāvaḥ. sa ca ucyate. sa kathaṃ parabhāvasya śleṣaḥ syāt. na hi ucyate. sa katham asiddha-sattāke syāt. yo hi ucyate, sa katham asiddha-sattāke syāt. yo hi ucyate. sa ca iha liṅga-bhūta-pradeśa-pratipattāv ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ

ucyate V3_02905 SV_14611 SV_10106 V3_08307 V3_03807 V2_07513 SV_09307 V2_05903 SV_01812 SV_10912 SV_06911 SV_03716 SV_03004 SV_04207 HB_01310 SV_03021 VN_03118 V3_09903 VN_05806 SV_06816 SV_13023 V3_05105 VN_03314 HB_03105 SV_12223 HB_00705 VN_02719 V3_01513 SV_06912 VN_03306 V3_12712 SV_08010 PV_03156 VN_00723 PV_02054 PV_03516 SV_01625 V3_04206 V2_08914 VN_04702 SV_11020 PV_02131 VN_02210 SV_15627 HB_03801 PV_03006 PV_02257 VN_06210 VN_05706 VN_05705 VN_06302 VN_06208 VN_05615 VN_05701 VN_05710 VN_05715 VN_05801 VN_05803 VN_05802 VN_05715 VN_05711 VN_02309 V3_02509 PV_04082 PV_04150

uttara

420

-ayogāt. viṣaya-upadarśana-arthaṃ ca pakṣa jagat syāt. tasmād yasya nāśo bhavati ity a-viśeṣeṇa kvacid arthe gamaka ity sāmagryā yogyatā an-anya-apekṣaṇī ity na etad eva ekam udāharaṇam adhikṛtya idam tathā syād iti svārthe ’py anumāne vibhajya -bheda-apekṣo vā svabhāvaḥ kevalo ’tha vā | sākalye tad-avyabhicārāc ca upalambhaḥ sattā eva hi kevalaḥ ||27|| yad-arthe dṛṣṭānta anyathā āpta-vādasya avisaṃvādād anumānatvam -kāryās tad-anya-bheda-a-viśeṣād eka-śabdena asti na api vibhutva-ādayo guṇās tathā tata upakāram anubhavanti. kiṃ tasya iti tā kurvantas tad-a-kāribhyo bhedād a-bhinnā ity sāmagrī-kāryasya svabhāva-sthity-āśraya ity pradhānasya aṅga-bhāvāt tad-apekṣayā tathā -prasaṅgeṣv ekatra sādhye bahavo hetava tathā prakāśamānāḥ sva-ātma-prakāśakā ity -ādi-prabhedān nigrahasthāna-antarāṇi kiṃ na -sādhana-ākhyena viśeṣeṇa viśiṣṭās ta evam jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam ity asiddhatā hetor nigrahasthānam. sa khalu darśanād iti cet, idam eva asmābhir vācyaṃ syāt tad a-viśeṣeṇa sambhavad-viśeṣam ko ’yaṃ pratipatti-kramaḥ. pareṇa api tad ayuktam. na hi pratijñā pratijñā-sādhanāya eva artha-antara-bhāvaḥ syāt, sa eva tathā ’pi tv eka-vṛttyā apy aneka eka-śabdena pratijñā-hetu-virodhād bhidyate yena pṛthag priyam anuṣṭhitam. yadi idam eva prathamam -nimittatve niruddhe karmaṇi na pācaka ity bhavet || jātiś ced geha eko ’pi mālā ity tena tat-prakāśanāya ekena api śabdena na -ādi-vad yadi | mṛte śamī-kṛte doṣe punar dhiyaḥ | utsanna-mūlā smṛtir apy utsannā ity atha kā iyaṃ śaktiḥ, sa eva bhāvaḥ, iti. atha kā iyaṃ śaktiḥ. sa eva bhāva ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad vedyatā-ādi-guṇa-yuktāḥ. kaḥ punar eṣāṃ guṇanirhrāsa-atiśaya-dharmāṇo vipakṣa-abhibhavaghṛṇā-vairāgya-rāga-vat | niṣpanna-karuṇā-pravṛttā mithyā-pralāpa-ārambha-ātmatasya tena an-apakarṣaṇād anyena ca anpuruṣeṇa hetv-antara-nidarśanena -ābhoga-ādy-antar-aṅga-anurodhataḥ | ghaṭatasmād anādi-santāna-tulya-jātīya-bījakam || sādhana-nir-doṣatāyāṃ hi tad-abhyupagama eva -a-pratipatter a-sambhavāt. ubhayam etad na pratipadyeta jñāta-uttara-tad-viṣayasya -vādī na paryanuyuṅkte, apratibhā eva asya upakṣepam abhyupagacchaty eva, tadā apy asāv anubhāṣaṇasya vaiyarthyāt, tathā ajñāne ’py viṣayaṃ ca uttaraṃ brūyād iti viṣaya-ajñānam nir-viṣayatvād a-vācyā eva syāt. na uttara-ajñānasya ca ākṣepāt. viṣaya-ajñānena viṣayo ’sti. jñāte ’pi viṣaye punar vācyāni. yathā ajñānasya viṣaya-ajñānam viṣaya iti cet, evaṃ tarhi viṣayaiti na ananubhāṣaṇaṃ pṛthag vācyam. kiṃ tarhi viṣaya-ajñānam, a-jñāte hi viṣaya prativādino nigraha-adhikaraṇam, mithyāayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, -anvaya-abhāvān nanu doṣas tayor ayam || pakṣa-doṣatvaṃ pratijñā-mātra- saṃjñinaḥ ||

ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa ucyate sa svayam eva na bhavati ity uktaṃ syāt. ucyate. san-niścaya-śabda-vyavahāra-pratiṣedhe hi ucyate. samagrāṇy eva kāraṇāni yogyatām apy ucyate, sarva-pratīti-virodhānāṃ sāmānyena ucyate. sādharmyeṇa api hi prayoge ’rthād ucyate sādhya-siddhy-arthaṃ nāśe kāryatva-sattvaucyate. sāmagrī-pariṇāma-apekṣatvāt syād ucyate, so ’rthaḥ siddha iti kiṃ tad-vacanena ucyate. heya-upādeya-tattvasya sa upāyasya ucyante ’pi tv eka-vṛttyā apy aneka eka-śabdena ucyante, artha-antarasya tat-svabhāvatva-ayogāt, ucyante. upakāre vā sva-ātma-bhūtābhir ayam ekaḥ ucyante, ekena vā aneko janito ’-taj-janyebhyo ucyante. tathā hi tat tebhyaḥ samastebhya ucyante. tasya śabdair an-ākṣepān na te kasyacid ucyante, teṣāṃ vikalpena tat-sādhya-sādhanāya ucyante. na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt ucyante. na ca ubhayasya apy ajñānasya saṅgrahaucyante. na punar atra anyat kiñcid yathā-varṇita ucyante. na prāg yogyasya pratibandhāt, tasya ucyante. na prāg yogyasya pratibandhāt, tasya ucyamāna eva a-tad-dharmatayā pratīto vaktuḥ ucyamānaṃ kim atra-bhavataḥ paruṣam iva ābhāti. ucyamānaṃ chāyāṃ na puṣṇāti. kathaṃ viśeṣasya ucyamānaṃ plavata eva, upayoga-abhāvāt. viṣayaucyamānā pratijñā-antaraṃ bhavati, kiṃ tarhi hetv ucyeta. anyatara-vacana-sāmarthyād ghaṭasya api sa ucyeta. ko virodhaḥ syāt. uktam atra. tasya ucyeta. tatra hetu-pratijñayor bādhanam, iha ucyeta, na parikleśito devānāṃ-priyaḥ syād iti. ucyeta. pacata eva karma-sad-bhāvāt. tata eva aucyeta vṛkṣa-vat | mālā-bahutve tac-chabdaḥ ucyeran. bhavatu nāma kasyacid ayaṃ vāñchā ujjīvanaṃ bhavet || nivṛtte ’py anale kāṣṭhaujjvalaṃ matam || atīta-ādi-vikalpānāṃ yeṣāṃ na uta anyad eva kiñcit. sa eva cet tathā eva uta anyad eva kiñcit. sa eva cet, tathā eva uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca. utkarṣa-anapekṣo ’līka-nirbandhaḥ, yat te ’mūn utkarṣa-apakarṣaṃ sādhayanti jvālā-ādi-vat. te hi utkarṣa-para-duḥkha-kṣamer itaḥ || dayāvān duḥkha utkarṣa-para-paṃsana-ādīn asad-vyavahārān utkarṣaṇāt. kenacit saha kārya-kāraṇa-bhāvautkīlita-sādhana-sāmarthyas tāni vastūni tāṃś ca utkṣepaṇa-sāmānya-saṅkhyā-ādiṣu dhiyo gatāḥ || utkhāta-mūlāṃ kurute sattva-dṛṣṭiṃ mumukṣavaḥ | uttara-a-pratipattir iti tāvatā eva pūrvam āpanna uttara-a-pratipatteḥ kāraṇam iti. tad-abhāve uttara-a-pratipatter a-sambhavāt. ubhayam etad uttara-a-pratipatter iti na paryanuyojyauttara-a-pratipattyā eva tat-sādhane nigrahauttara-a-pratipattyā eva nigrahasthānatvam, auttara-ajñānaṃ ca nigrahasthānam, anyathā uttara-ajñānam ajñānaṃ kiṃ tarhi viṣaya-ajñānam, uttara-ajñānam apy ākṣiptam eva. na hi viṣayam auttara-ajñānam apratibhāyā viṣaya iti cet, evaṃ uttara-ajñānam iti prabhedād asaty api guṇauttara-ajñānayor api prabhedān nigrahasthānauttara-ajñānasya ca ākṣepāt. viṣaya-ajñānena uttara-ajñānāt tan na pratipadyeta ity asti uttara-abhidhānāt. yathā sādhyatayā an-iṣṭo ’pi uttara-avayava-apekṣatvāt. anyathā sarve hetv-ādi uttara-avayava-apekṣo na doṣaḥ pakṣa iṣyate | uttara-avayava-apekṣo yo doṣaḥ so ’nubadhyate |

uttara VN_04006 VN_04007 VN_06415 V3_13705 PV_04159 SV_00708 V3_08304 PV_03489 PV_03386 PV_02125 PV_03105 HB_00310 SV_14506 SV_04526 VN_05705 VN_03605 VN_06018 VN_06002 VN_06401 VN_04016 VN_02110 VN_02707 VN_03814 VN_05515 VN_05504 VN_05612 VN_06307 VN_05613 VN_05310 VN_06412 VN_06503 VN_06403 VN_04103 VN_06406 VN_05810 VN_06301 V3_11911 VN_05215 VN_05614 VN_05616 VN_05503 PV_04159 SV_00708 V3_08305 PV_03489 PV_03056 PV_02125 SV_14020 SV_15513 SV_10509 V2_05912 SV_12315 PV_03052 PV_03379 PV_03386 SV_14224 VN_05302 VN_05616 PV_03379 SV_12501 V3_12508 SV_07503 V3_09302 SV_12109 PV_03151

421

-sādhana-vādī hetum anaikāntikam uktvā dattauttara-avasaraḥ, tena eva nigṛhyate. a-datta-lakṣaṇasya uttarasya a-pratipatter itareṇa pratibandha-lakṣaṇa-virahāc ca, -sāmyaṃ na yujyate || sarṣapād ā mahā-rāśer -antara-anapekṣatvān na virudhyate ’numānam. tu dravya-antara-anapekṣatvād a-viruddham. sakṛd yatna-udbhavād vyarthaḥ syād yatnaś ca | jñānaṃ na a-dṛṣṭa-sambandhaṃ pūrva-arthena teṣām utpannaḥ svabhāvo jāyate guṇaḥ | tadvat || tathā hy a-liṅgam ā-bālam a-saṃśliṣṭadṛṣṭam eva. na ca tat-svalakṣaṇa-grahaṇa-sthiti-dharmā vināśaḥ. tam asya svabhāvam kriyate, api nāma itaḥ śabdāt kṛta-saṅketād śaknuyād ity uttaraṃ na pratipadyeta jñātaprayuktasya hetor doṣeṇa parājaya iti na prasaṅga iti. sarvo nyāya-pravṛttaḥ pūrva-nigrahasthāna-vyavasthāpane proktaḥ. atha nigraha-arhaḥ. atha pūrva-pakṣa-vādy iti. nyāyyam etan nigrahasthānam, pūrvavādinā sādhane prayukte ’bhyupagatatad-arthaḥ pūrva-ukta-sādhya-siddhy-artha hetvābhāsa-abhidhānād iti cet, kim idānīm -druta-saṅkṣipta-ādibhir upadrotavyaḥ, yathāpratipattuṃ samarthaḥ. na hy an-ākṣipta-anyathā ananubhāṣaṇe ’-pradarśita-viṣayatvād kañcin na, na tadā nigraham arhaty viṣayatvād uttara-pratipattir a-śakyā ity ankas tasya vivāda-āśraya-artha-mātraapi yadi tat-sādhana-vādinam abhūtair doṣair iti na idam ato nigrahasthāna-antaram. atha -vaj jaya-parājayau. doṣa-ābhāsaṃ bruvāṇam apy abhidhānaṃ parājaya-sthānam sādhana-aṅga-samarthanāt. na apy na pṛthag-vacanam. api ca na pūrvaapi yadi sādhana-vādinaṃ nigraha-prāptam tasya viṣaya-antara-vikṣepa-pratighāta-ādāv na asau tāvatā nigraham arhed iti. na, an-uttara-pratipattyā eva nigrahasthānatvam nigrahasthānatvam, a-jānānaḥ katham uttaram uttarasya hy a-pratipattir apratibhā. na ca na yujyate || sarṣapād ā mahā-rāśer uttara-anapekṣatvān na virudhyate ’numānam. uttara-antara-anapekṣatvād a-viruddham. uttara-udbhavād vyarthaḥ syād yatnaś ca uttara| gatir apy anyathā dṛṣṭā pakṣaś ca ayaṃ kṛtautpannaḥ svabhāvo jāyate guṇaḥ | tad-uttarapratyakṣād eva sthairya-siddhir iti. tad apy asti viśeṣaḥ pramāṇa-saṃvāda iti cet. etad -abhāvaḥ kathaṃ siddha iti cet. etad anupalabdhiḥ kathaṃ siddhā iti cet, etad śaknuvanty eva puruṣā mantrān kartum. etad jñānaṃ bhāve bhāva-anubandhataḥ | na ukta| eka-ākāra-uttaraṃ jñānaṃ tathā hy uttaram na a-dṛṣṭa-sambandhaṃ pūrva-arthena uttaraca. tad avaśyaṃ vināśa-sambandha-yogyam pūrvaṃ sarvam uccārayitavyam, paścād eva nigrahasthānatvam, a-jānānaḥ katham | eka-ākāra-uttaraṃ jñānaṃ tathā hy idānīntanānām adhyayanād iti cet. uktavibhaktīnām ayogād iti cet, uktasamavāyo ’bhivyaktir iti cet. uktaviśeṣa-vikalpena asiddhi-codanā mithyā’pi iti kaścana ||240|| tasya api tad eva || tais tantubhir iyaṃ śāṭī ity

uttaraṃ uttara-avasaraḥ, tena eva nigṛhyate. a-dattauttara-avasaraḥ, hetv-antara-abhidhāne ’pi na uttara-ābhāsatve pratipādite ’pratibhayā eva uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar uttara-uttara-vṛddhimat | gurutvaṃ kāryam ālāya uttara-uttara-śakti-pariṇāmena kārya-utpādanauttara-uttara-śakti-pariṇāmena samarthā iyaṃ uttara-uttaraḥ | vyaktāv apy eṣa varṇānāṃ doṣaḥ uttara-uttaram || sakṛt-saṃvedyamānasya niyamena uttara-uttaro yatno viśeṣasya vidhāyakaḥ || uttara-udayam | paśyan paricchinatty eva dīpa-ādi uttara-kāla-bhāvino nīla-vikalpasya viṣayeṇa nīlauttara-kālaṃ vibhāvayanto vināśo ’sya bhūta iti uttara-kālam imam arthaṃ pratipadyeta iti. na ca uttara-tad-viṣayasya uttara-a-pratipatter auttara-dṛṣṭānta-apekṣayā virodhaś cintām arhati. uttara-pakṣa-upanyāso dvayaṃ na atipatati. etena uttara-pakṣa-vādy evaṃ vikṣipet, tasya api uttara-pakṣa-vādinaṃ nigraha-prāptaṃ na nigṛhṇāti, uttara-pakṣa-vādinoḥ pratipādite doṣe prakṛtaṃ uttara-pakṣo yatra viṣaye prativādī yadā na doṣam uttara-pratijñā-nirdeśas tad-artha-nirdeśaḥ. na ca uttara-pratijñā-sannyāsa-apekṣayā, tasya tad eva uttara-pratipatti-vimūḍhas tūṣṇīṃ-bhavati. na hi uttara-pratipattikam ananubhāṣaṇam. tena uttara-pratipattir a-śakyā ity an-uttarauttara-pratipatteḥ. arhaty eva, sarvasya sato uttara-pratipattyā eva nigrahasthānatvam uttarauttara-vacane sāmarthya-vighātaḥ, yena vādi-vacana uttara-vādy abhiyuñjīta, so ’-sthāne nir-doṣe uttara-vādinaṃ bhūtaṃ sādhana-doṣam udbhāvayantam uttara-vādinaṃ sva-sādhanād an-utsārayato ’uttara-vādino ’pi doṣa-udbhāvana-mātrād aparasya uttara-vādino bhūta-doṣa-a-pratipādanāt. tasmād uttara-vādino hetvābhāsa-apratibhābhyām anyan uttara-vādī na paryanuyuṅkte, apratibhā eva asya uttara-vijñāna-an-utpatti-vyākulatā-ādi-darśanāt. uttara-viṣaya-a-parijñānāt. yady ayaṃ na uttara-viṣaya-pradarśana-prasaṅgam antareṇa uttara-viṣayaṃ ca uttaraṃ brūyād iti viṣayauttara-viṣayam a-pradarśayann uttaraṃ pratipattuṃ uttara-vṛddhimat | gurutvaṃ kāryam ālāya yadi na uttara-śakti-pariṇāmena kārya-utpādana-samarthā uttara-śakti-pariṇāmena samarthā iyaṃ kāraṇauttaraḥ | vyaktāv apy eṣa varṇānāṃ doṣaḥ uttaraḥ || maṇi-pradīpa-prabhayor maṇi-buddhyā uttaro yatno viśeṣasya vidhāyakaḥ || yasmāc ca uttaratra niṣetsyāmaḥ. dūṣyaḥ ku-hetur anyo ’pi (2 uttaratra niṣetsyāmaḥ, na asty atyanta-parokṣe uttaratra vakṣyāmaḥ. anyatra apy anumāne sādhyauttaratra vakṣyāmaḥ. sa ca ayam anupalambhaś uttaratra vicārayiṣyāmaḥ. api ca, na mantro nāma uttaratvād dṛṣṭatvād atīta-ādiṣu ca anyathā || uttaram || tasya artha-rūpeṇa ākārāv ātma-ākāraś uttaram || sakṛt-saṃvedyamānasya niyamena dhiyā uttaram atiśayaṃ pratyupakurvāṇo ’gnir a-pūrvam uttaram abhidhātavyam iti, api tu yathā-kathañcid uttaram uttara-viṣayaṃ ca uttaraṃ brūyād iti uttaram uttaram || tasya artha-rūpeṇa ākārāv ātma uttaram etat. a-darśanād iti cet. idam api uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. uttaram etat. tasya samavāya-ayogād iti. samavāya uttaram eva bhavati. syān mithyā-uttaraṃ yadi uttaram, evam apauruṣeyatve ’pi kim idānīṃ uttaraṃ kāryam ucyate | tantu-saṃskāra-sambhūtaṃ

uttaraṃ VN_05304 VN_05301 VN_05716 PV_03513 PV_03379 VN_05704 VN_03614 VN_05704 VN_05503 V3_03309 VN_05216 VN_01207 VN_05216 VN_05701 VN_05816 V3_09302 SV_09213 VN_05303 V2_06807 HB_02209 VN_03003 VN_05815 VN_06415 VN_01409 V3_12702 VN_05502 SV_13719 PV_04055 V3_02202 PV_03447 SV_12423 VN_06013 V3_13603 VN_02317 NB_03140 V3_13604 PV_02122 VN_02705 VN_02717 VN_05313 VN_06003 VN_05817 VN_05213 VN_05211 VN_05212 HB_00404 PV_04186 V3_10508 PV_04186 V3_10508 VN_00616 SV_16020 SV_16021 VN_00710 VN_00713 VN_00614 VN_00711 VN_00606 V1_00806 V1_01103 V1_01101 SV_16021 SV_04204 PV_02071 V1_02005

422

iti, api tu yathā-kathañcid uttaraṃ vācyam, tad idaṃ vyāhatam ucyate, na uccārayaty apy ākṣiptam eva. na hi viṣayam a-jānann -prāptām āsannāṃ janikāṃ dhiyam | a-gṛhītvā -ākāraṃ kathaṃ jñāne ’dhirohati | eka-ākārauttaraṃ pratipattuṃ na śaknuyād ity -vacanena eva uktāḥ. yat tu viruddham ananubhāṣamāṇo viṣayam a-pradarśya na ca uttara-viṣayam a-pradarśayann -bhedād etat syāt. pūrveṇa pratiṣṭhāpitam yady ayaṃ na pratyuccārayati, nir-viṣayam anvayaḥ. tayor a-bhedād a-doṣa iti cet, annir-viṣayam uttaraṃ prasajyeta. atha a-jānānaḥ katham uttaram uttara-viṣayaṃ ca pratipattir apratibhā. para-pakṣa-pratiṣedha mithyā-uttaram eva bhavati. syān mithyānir-viṣayasya naño ’-prayoga ity atra abhidhātavyam iti, api tu yathā-kathañcid upakriyata iti cet, atra vastu-svabhāvair bhāva-pracyutir eva vināśa iti. na idam gotva-ādinā vyabhicārayati, tad viruddham -āder atiprasaṅgād vyarthaḥ prapañca iti. tathā ca bhūta-doṣa-udbhāvana-lakṣaṇasya -ākhye pūrvakān mṛt-piṇḍa-dravyāt kāraṇād kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity nigrahasthānaṃ vācyam apratibhayā gatatvāt, na hetu-lakṣaṇaṃ puṣṇanti. yad api kiñcid | darśayet sādhanaṃ syād ity eṣā loka| darśayet sādhanaṃ syād ity eṣā lokaa-pratyakṣāṃ dhiyaṃ prāhus te ’pi nirvarṇitasarva-jñāna-pratiṣedha-ādayo ’pi nirvarṇitaparaspara-vacana-śravaṇa-avadhāraṇasādhanasya. tad-ābhāsās tu jātayaḥ. mithyāsarvāṇi sādharmya-vaidharmya-sama-ādīni jātytu jātayaḥ. abhūta-doṣa-udbhāvanāni jātyānantyāt pratanyante na tā iha ||85|| mithyātādṛśaḥ || tatra upayukta-śaktīnāṃ viśeṣa-ananityaḥ śabda iti pratijñāyāḥ sādhanāya yad apy uktaṃ pūrva-pratijñā-sādhanāya tasmāt sarvāṃ vādi-kathām ananubhāṣamāṇo na evaṃ vikṣipet, tasya api sādhana-anantaram sādhana-vacana-anantaraṃ prativiṣayam iti kiṃ punar-uccāritena. asti hi kaścid -āśrayaṃ para-pakṣa-pratiṣedhaṃ kuryād iti. na idaṃ nigrahasthānam iti cet, syād etat, -kṣaṇena kvacid a-bhinna-upayogatvād aṅga-aṅgitā tataḥ | yathā anityaḥ prayatnaaṅga-aṅgitā iṣyate | yathā anityaḥ prayatna| yathā anityaḥ prayatna-utthaḥ prayatna| yathā anityaḥ prayatna-utthaḥ prayatna-pariśramaḥ parihṛto bhavati. nānā-śabda-cetasā samanantara-pratyayena a-kārautthāpyate. tathā repha-a-kāra-visarjanīyaabhiniveśa eva. nānā-eko rūpa-ādir eka-śabdavyavahāra-artham artheṣu niyujyante. svayam upakaroti tair eva anekaṃ śabdaṃ kiṃ na puruṣa-vṛtter anapekṣāḥ śabdān arthāḥ svayam cakra-vartī mahā-sammata-nirmitasya yūpasya -śakti-sannidhāna-anapekṣaṃ vikalpa-vāsanā(9abc) api ca iyaṃ viśeṣaṇa-ādi-vikalpaartha-saṃyojanāṃ kalpanām āviśati. vikalpa-pratyayena a-kāra-utthāpana-cittam tu kāla-deśa-saṃskāra-vaśena viśiṣṭahetavaḥ || sthitimān sa-āśrayaḥ sarvaḥ sarva-bhedasya apekṣa-ayogād anapekṣāc ca krama-

utpatty uttaraṃ ca āśraya-abhāve ’yuktam iti, yuktam auttaraṃ ca bravīti iti. a-pratijñānāc ca. na ca uttaraṃ jānāti iti na eva apratibhāyā viṣayo ’sti. uttaraṃ jñānaṃ gṛhṇīyād aparaṃ katham || ātmani uttaraṃ jñānaṃ tathā hy uttaram uttaram || tasya uttaraṃ na pratipadyeta jñāta-uttara-taduttaraṃ para-pakṣe sva-siddhena gotva-ādinā uttaraṃ pratipattuṃ na śaknuyād ity uttaraṃ na uttaraṃ pratipattuṃ samarthaḥ. na hy an-ākṣiptauttaraṃ pratihanti ity abhyupagama-virodhaḥ. ata uttaraṃ prasajyeta. atha uttaraṃ bravīti, kathaṃ uttaraṃ bata, doṣa-saṅkaṭam atra-bhavān dṛṣṭiuttaraṃ bravīti, kathaṃ na uccārayati. tad idaṃ uttaraṃ brūyād iti viṣaya-ajñānam uttara-ajñānaṃ uttaraṃ yadā na pratipadyate, tadā nigṛhīto uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu uttaraṃ vakṣyate. tasmāt santy abhāveṣu śabdāḥ. uttaraṃ vācyam, uttaraṃ ca āśraya-abhāve ’yuktam uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na uttaraṃ vikalpa-dvayam atikrāmati. kiṃ nityo uttaraṃ veditavyam. sva-pakṣa-anapekṣaṃ ca, yaś uttarasya a-pratipattir apratibhā. para-pakṣauttarasya a-pratipatter itareṇa uttara-ābhāsatve uttarasya ghaṭa-dravyasya kāryasya utpattau mṛduttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, uttarasya hy a-pratipattir apratibhā. na ca uttarā a-kāra-pratītir a-kāra-pratīteḥ pūrva-auttarā sthitiḥ || a-sambaddhasya dharmasya kim uttarā sthitiḥ ||15|| a-sambaddhasya dharmasya uttarāḥ || āśraya-ālambana-abhyāsa-bhedād bhinnauttarāḥ. tatra apy evaṃ-bhūto yādṛśo ’yam auttarāṇām a-sambhavena pravṛtti-vaiphalyāt svauttarāṇām ānantyāt pratanyante na tā iha ||85|| uttarāṇi ity-evam-āder doṣasya udbhāvanam a-doṣauttarāṇi iti. namo uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, ayoniśouttarān prati | sādhanānām a-sāmarthyān nityaṃ ca uttarām a-sarvagataḥ śabda iti pratijñām āha. tad uttarāṃ pratijñām āha iti tad apy ayuktam. na hi uttare ’-samarthaḥ. yad-vacana-nāntarīyakā uttare pratipattavye tad-a-pratipattyā vikṣepauttare vyarthaṃ tad-ajñāna-krama-ghoṣaṇa-ślokauttare samartho na pratyuccāraṇe, na asau tāvatā uttareṇa avasānān na idaṃ nigrahasthānam iti cet, uttareṇa guṇa-doṣavatā mūḍha-a-mūḍhatvaṃ gamyata uttareṣām a-prāmāṇya-prasaṅga iti cet, na, kṣaṇautthaḥ prayatna-utthatayā dhvaniḥ || pakṣautthaḥ prayatna-utthatayā dhvaniḥ ||79|| pakṣautthatayā dhvaniḥ || pakṣa-aṅgatve ’py autthatayā dhvaniḥ ||79|| pakṣa-aṅgatve ’py autthāpana-a-sāmarthye nānā-sambandhy-upakāro ’pi utthāpana-cittam utthāpyate. tathā repha-a-kārautthāpanāni pūrva-pūrva-pratyayāni. tad ime ’nyautthāpane śakta iti cet, kiṃ vai puruṣa-vṛtter utthāpane hi bhāva-śaktir a-śaktir vā cintyeta, utthāpayati. evaṃ hy anena parampara-anusārautthāpayanti, āhosvit puruṣaiḥ śabdā vyavahārautthāpayitā, śaśa-viṣāṇam, rūpaṃ sa-nidarśanaṃ sa utthāpitam a-niyata-indriya-artha-grāhi kutaścid utthāpitā satī pravṛttā api samagra-sāmagrīkā utthāpitā sā ca nivartyeta icchayā matiḥ | na utthāpyate. tathā repha-a-kāra-visarjanīyautpattayo viśeṣa-vat kāryaṃ kuryur ity a-virodhaḥ. utpattā ca sa-āśrayaḥ | tasmāt sarvasya bhāvasya utpatty-ayogāt. ādheya-bhedatve ca anyatvam.

utpatty SV_08510 VN_01303 V3_04011 SV_08401 SV_10308 V2_06514 V3_03606 VN_03416 VN_03501 HB_02015 HB_00807 SV_15722 V3_00602 V1_04111 SV_01011 V3_11203 PV_02174 SV_08619 PV_02247 V3_11105 SV_07214 HB_01406 V1_04005 SV_11024 V2_06104 VN_06701 V3_00606 VN_06702 SV_02024 V2_09002 SV_02109 V2_09010 SV_11125 PV_02009 SV_13026 PV_03139 V3_11911 SV_14823 SV_13124 V3_05309 SV_00627 SV_03208 PV_02210 V1_03312 SV_08203 SV_08504 SV_08622 V2_06706 HB_01916 SV_09313 V2_07501 SV_13902 PV_03521 SV_11025 SV_12004 HB_01805 SV_13022 V3_05105 SV_05108 HB_02110 V2_06903 HB_01805 VN_01803 SV_11707 SV_11227

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asya ātmā bhinno na anya iti bhedān na sahaapi sarva-ātmanā anvayo ’-vaiśvarūpya-sahaetat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad tasmin sati niyamena bhavatas tad-anyasmād -abhāva eva, vyavahitānām api hetoḥ phalānām eṣaḥ. vyavahitānām api hi hetoḥ phalānām ciram a-dṛṣṭānām api punaḥ pratibhāa-doṣaḥ. tatra hetor udāharaṇaṃ nityaḥ śabda iti hetu-grahaṇam a-sambaddham. na ca ca – sahakāri-sañjanita-viśeṣa-paramparā’nya-bhāvaḥ, kṛtakatva-bhāva iva prayatnaayam a-doṣaḥ. samaya-kārasya ruceḥ phalaiha api yadi viparyayeṇa evam anityatā-asiddhau sarva-asiddheḥ. na ca upalambhānām yuktaṃ vaktum – mādṛśo vaktā rāgī iti rāgayuktaṃ vaktum – mādṛśo vaktā rāgī iti, rāga|| tat-tulyaṃ cen na rāga-ādeḥ sahatasya an-apāyād eka-sthitāv api kāryabādhate katham | parāpara-prārthanāto vināśa-siddhiḥ, ātmany eva anyathā-darśanāt. rāgana yuktam evaṃ bhavitum. yasmād vijñānakartum a-śakyatvāt, svabhāva-antara-lakṣaṇo ’sti pratibandha indriya-yogyatā-sa-ātmatve ’pi doṣa-sa-ātmano vipakṣapariṇāma-abhāvāt kṣaṇasya a-vivekāt. kārya-a-bheda-upalabdher iti sukha-ādīnām -parihāra-sthita-lakṣaṇatayā vā. na ca ayam -abhāvāt sarvasya tad-ātmakasya na ity ekaṃ dravyaṃ viśvaṃ syāt. tataś ca sahaity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ sahaśaṅkā-vipralabdho na vyavasyati sadṛśa-aparatad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa-aparanirdeśe sati syād aneka-janmanāṃ doṣāṇām ekatasyā a-dhrauvyāt krama-janmanaḥ || nityād -madhya-sthitam āvaraṇaṃ tat tau vijñānaarthe kvacid āsakta-cetasaḥ | saktyā anya-vikṣepa-pratighāta-ādāv uttara-vijñāna-anbhāva-dharma-viveka-lakṣaṇatvāt. bhāvasya ca sannikarṣaṃ na ātmānam anyad vā kiñcij jñānasannikarṣaṃ na ātmānam anyad vā kiñcij jñānatatra hi kevalaṃ samagrāt kāraṇāt kāryaprakaraṇam ity-ādayo ’nubhavād bheda-niścayasyandinyām agni-vad bhuvi || bādhakaasti idaṃ vedanam, tad artha-vedanaṃ kena. utpattes tad api kṣaṇikaṃ syāt. tataḥ svasvabhāvena eva viśvasya sva-ātma-vad vibhāga’pi bhedakaḥ | an-anya-bhāk (170bcʼ) -ātmanoḥ prāpti-parityāgayoḥ svabhāva-antarasyāt. na ca apekṣyebhyaḥ svabhāva-atiśaya-dharma-viśeṣa-parigraheṇa, yathā tatra eva -dharma-bheda-parigraheṇa yathā tatra eva vā gaty-antara-abhāvāt. tatra na atiśayamano-vṛtter mano ’ntaram | mano-jñāna-kramavipakṣa-utpatti-vad yathā-pratyayaṃ doṣaiti tattvam asya sambandhaḥ. sā ca sa kevalo ’pi samartha-svabhāva iti tata an-utpatteḥ, kāraṇa-vaikalyāj jñāna-anabhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-anartha-saṃvāda-itarau, a-yogyāt. katham antara-apekṣā vyaktaṃ kāraka-svabhāva-antara-niyamaḥ. artha-antaratve tato ’rtheṣu jñānakāryaṃ param apekṣata iti tataḥ kevalād anhi pakṣa-dharma-vacanāt kevalāt pratipatter -apekṣād jñāna-janana-yogya-kṣaṇa-antarakutas tan-nivṛttyā satya-arthatā. atha punar

utpattir utpatty-ādayaḥ. evaṃ tarhi ya ekasmin vinaśyati | utpatty-ādi-prasaṅgāt. na ca ghaṭaṃ mṛd-ātmānaṃ utpatty-āder na sambhavati. na kaścid anityo utpatti-kalpanāyām atiprasaṅgāt. tasmād viśeṣā eva utpatti-darśanāt, mūṣika-alarka-viṣa-vikāra-vat. utpatti-darśanān mūṣika-alarka-viṣa-vikāra-vat. utpatti-dṛṣṭeḥ sati sambhave tad-abhāvasya puruṣa utpatti-dharmakatvād iti, pratijñā-virodhasya na utpatti-dharmakatvān nityam ity atra api hetuutpatti-dharmakam anyac ca, aṅkura-ādi-vad autpatti-dharmatāyāḥ. na apy a-tat-svabhāvasya utpatti-niyamāt. svabhāva-vṛttayo hi bhāvās tanutpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti. utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin utpatti-pratyaya-viśeṣeṇa ātma-darśana-ayoniśoutpatti-pratyaya-viśeṣeṇa ātma-darśana-ayoniśoutpatti-prasaṅgataḥ | vikalpya-viṣayatvāc ca utpatti-prasaṅgād ity uktaṃ prāk. kiṃ ca, utpatti-buddhitaḥ || indriya-ādeḥ pṛthag-bhūtam utpatti-yogyatā-rahite vacana-a-darśanāt tadutpatti-yogyatvāya ātmany anya-anurodhi yat | tad utpatti-lakṣaṇatvād viśeṣa-utpatteḥ. svabhāvautpatti-lakṣaṇo vā iti na an-āloko rūpautpatti-vad yathā-pratyayaṃ doṣa-utpattir api. na utpatti-viguṇa-utpādana-lakṣaṇatvāt utpatti-vināśa-abhyupagama-abhāvāt sarvasya tadutpatti-vināśābhyāṃ caitanyasya prasidhyati. utpatti-vināśāv iti siddhaṃ bhavati. atra tadutpatti-vināśau sarvasya ca sarvatra upayogaḥ utpatti-vināśau sarvasya ca sarvatra upayogaḥ utpatti-vipralabdho vā, antya-kṣaṇa-darśināṃ utpatti-vipralabdho vā. antya-kṣaṇa-darśināṃ utpatti-virodhāt. na ca dvayoḥ prādhānye ekaikautpatti-viśleṣād apekṣāyā ayogataḥ | kathañcin na utpatti-vaiguṇya-tāratamya-bhedena atiśāyayed api. utpatti-vaiguṇyāc codyaṃ ca etad dvayor api || utpatti-vyākulatā-ādi-darśanāt. mano-vijñānasya utpatti-samāveśa-lakṣaṇatvāt. tasmān na abhāve utpatti-samāśrayaṃ sva-vijñāna-janane ’pekṣate, utpatti-samāśrayaṃ sva-vijñāna-janane ’pekṣeta, utpatti-sambhavo ’numīyate, samagrāṇāṃ kāryautpatti-sahakāriṇaḥ, teṣām eva ca pratyāsattiutpatti-sāmarthya-garbhe śakto ’pi vastuni | nirutpatti-sārūpyābhyām. anantaraṃ tarhi vijñānaṃ utpatti-sthāna-vināśinaḥ kriyā kutaḥ, yad-apekṣaṃ utpatti-sthiti-nirodha-ādayo na syuḥ, tathā utpatti-sthiti-vināśa-ādi-bhedaś ca ity apiutpatti-hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ utpattiḥ. atha viśeṣa-utpattāv api sahakāriṇā utpattiḥ. anayā diśā anye ’pi svabhāva-hetuutpattiḥ. anayā diśā anye ’pi svabhāva-hetuutpattir anityatā-prasaṅgāt. tasyāḥ pūrvāpara-rūpa utpattir apy apekṣā-prasādhanī || ekatvān manaso utpattir api. na ayaṃ doṣaḥ. yasmān nir-upadravautpattir abhivyaktir vā avyabhicāra-āśrayaḥ utpattir iti, ete ca ekatra kathaṃ syātām. tad utpattir iti kuḍya-ādaya āvaraṇam ucyante. na utpattir iti kuḍya-ādaya āvaraṇam ucyante. na utpattir iti cet, vikalpānām artha-pratibandhautpattir iti. na a-kāryasya apekṣā ity ucyate, utpattir iti śabdo ’-vācakaḥ syāt tasya iti utpattir uktā bhavati. sa kevalo ’pi samarthautpattiḥ. etena saṃśaya-utpattiḥ pratyuktā, pakṣa utpattir eva ghaṭa-ādīnām abhivyaktiḥ. anyathā utpattir eva pauruṣeyatā. na samaya-ākhyānam.

utpattir HB_01602 VN_01720 V3_11905 V3_11108 V3_04114 SV_11224 SV_08209 HB_01410 HB_01904 SV_05309 HB_02418 V3_04204 HB_02415 SV_13020 V1_02705 SV_08401 HB_00903 HB_01408 V2_09113 V1_02202 SV_10320 PV_02195 HB_01912 PV_02216 V3_05103 HB_02204 VN_01804 HB_02013 V3_08907 SV_11109 SV_02319 V2_08714 HB_02012 SV_07307 SV_13108 V3_05207 PV_02267 SV_11702 HB_01911 SV_15614 SV_14620 PV_02253 SV_08318 V1_01309 PV_03013 V3_09501 SV_12924 NB_03010 SV_14318 SV_14907 SV_14905 NB_03060 NB_03024 V3_06510 SV_14002 NB_03024 NB_03014 V2_06308 SV_00305 V2_05712 SV_14220 VN_02205 SV_04903 V1_01007 PV_03187

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sāmarthyasya tat-svabhāvatve ’-pūrvaca viṣaya-upadarśanam antareṇa pratīter ansatsu samartheṣv anyeṣu hetuṣu kārya-anhi samartheṣu tad-anyeṣu kāraṇeṣu kārya-ansvabhāvaḥ sidhyet, na tad-bhāvaḥ. yady asata saṃskāryatā eva ca eṣāṃ pauruṣeyatā yuktā na -nimitte. yathāsvaṃ vāsanā-prabodhād vikalpapṛthag-bhāvo na asti, yato ’nantaraṃ kāryapunar indriya-ādiṣu na parasparato viśeṣa’pi kuvindaḥ karoti iti na tata eva paṭayathā gomaya-ādeḥ śālūka-ādiḥ. na vijātīyād -svabhāvasya hetor abhāvāc chaśa-viṣāṇa-ankāraṇayor evaṃ svabhāva-niyamān na vijātīyād samartha-kṣaṇa-antara-an-utpatter jñāna-an-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder aparaca kāryaṃ bhāva-abhāva-vat tata eva naśvarāḥ. na eṣāṃ niṣpannānām anyato nāśatasmān na kāraṇasya sahakāribhyo viśeṣana anumānaṃ yāvatā na anityatā-abhāve kvacid -kāla-prakṛti-niyama-ayogāt. tatra sukha-ādy-kāla-bhāvi kāryam iti. hetu-rahitā tu bhāvapūrva-saṃskāra-vāhinī || vastu-dharma-udayaviśeṣāt kāraṇāt kārya-utpattau viśeṣasya eva tyāga-sandarśanād api | na kāṭhinya-vad samartha-kṣaṇa-antara-an-utpatter jñāna-anagny-ādibhyo dravatva-ādi-svabhāva-antarakevalāt pratipatter utpattiḥ. etena saṃśaya-avasthā-bhedāḥ kārya-kāriṇaḥ, teṣāṃ ca yata ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād -sātmya-bādhinaḥ. tasmān na punar doṣatarhi idānīṃ bhinnāt sahakāriṇaḥ kāryatarhi idānīṃ bhinnāt sahakāriṇaḥ kāryapratyayair yathā bhāva-santāne viśeṣasannihita-viṣayatā, viṣaya-balena śabdānāṃ kasmiṃścit saty atiśaya-hānir śabdānāṃ kasmiṃścit saty atiśaya-hānir a-nivāritāḥ | nityasya nir-apekṣatvāt kramasahakāriṇām | tad-utpādana-yogyatvena atiśayavato ’ntyāt kāraṇa-kalāpāt kāryasyāt (293c) yato hi bhāva-śakteḥ phala-abhāvāt. vyāpāra iti hi tathābhūta-svabhāvakathitā duḥkha-bhāvanā || sā ca naḥ pratyayaca a-janakatvād eka-sthitāv api kāryasvabhāva-a-parāvṛtter na samaya-kālasarvadā || deśa-bhrāntiś ca na jñāne tulyam api, yam ayam anitya-śabdaḥ samāviśet, yathākathaṃ na tat | (251ab) avaśyaṃ hy anityam iti śuddhasya svabhāva-hetoḥ prayogaḥ. yad ||271|| kāṣṭhasya darśanam (272a) avaśyaṃ hy ya ime kṣaṇa-sthiti-dharmāṇāḥ. sa tu tathā | nāśaḥ svabhāvo bhāvānāṃ na an-sambhavāt. a-cetanāḥ sukha-ādaya iti sādhya asaty anityatve na asty eva sattvam punaḥ – na vināśa-niyatās tat-kāraṇa-vādinā a-kāraṇatvād ity uktaṃ vakṣyate ca. utpattimattvaṃ kṛtakatvaṃ vā. saṃś ca śabda -bheda-bheditva-ādayo ’pi draṣṭavyāḥ. sann avyabhicāra iti cet, na, tataḥ kāryaiti. etau dvāv anumeya-pratyayau sākṣād aniti. etau dvāv anumeya-pratyayau sākṣād aniti kim. kāṣṭhād eva bhāvāt. tad-apekṣād tan-nirākaraṇe ’-sāmarthyāt parājayasya ansati bhavati, anyathā na eva asti, vastukartuṃ samartham, sannihita-viṣaya-balena smṛtāv eva liṅga-vat || tasyās tat-saṅgama-

utpatter utpattir eva sā. a-tat-svabhāvatve so ’-kāraka utpattiḥ, kathaṃ na pratijñā sādhana-avayavaḥ. na utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. utpattiḥ kāraṇa-antaram anumāpayati. na ca evaṃutpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi utpattiḥ. tata eva artha-vipralambhāt. utpanno utpattiḥ. tataḥ śabdāḥ. na punar vikalpautpattiḥ, tatra eka-arthakriyā eva sahakāriṇāṃ utpattiḥ. tatra yathāsvaṃ pratyayaiḥ parasparautpattiḥ. tathā na kevalam ekaika-vyakty-apāye utpattiḥ. tathāvidham eva hi kāraṇaṃ tādṛśām ādiutpattiḥ, tad-bhāvād itarasya iti. atha kā iyaṃ utpattiḥ. tan na kāryaṃ dṛṣṭaṃ kāraṇaṃ utpattiḥ. tasmāt pūrva-utpanna-samartha-nirodhāt, utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś utpattiḥ. tasmin sati niyamena bhavatas tadutpattiḥ, tasya a-sāmarthyāt. na hi vināśa-hetur utpattiḥ. te samarthā eva svabhāvato ’ntyāḥ utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, utpattir na a-viṣayā, yathāsvaṃ viṣayautpattir na asti ity ucyate. na ca tathā sthāyī utpattir na sā sattva-anurodhinī | ātma-antarautpattir na syāt. a-viśiṣṭād viśeṣa-utpattau utpattiḥ punar doṣa-virodhinaḥ || sa-ātmatvena an utpattiḥ. pūrva-utpanna-samartha-nirodhād vā sati utpattiḥ pratyuktā. tatra api pūrvakasya sva-rasa utpattiḥ pratyuktā, pakṣa-dharma-vacanād api utpattiḥ, pratyekaṃ sāmarthye ’pi yathā kevalānām utpattiḥ. balākā api vṛttes toya-samāśrayāt ||66|| utpattiḥ. yatne ’pi buddher guṇa-pakṣa-pātena utpattir yathā cakṣū-rūpa-āder vijñānasya. na vai utpattir yathā cakṣū-rūpa-āder vijñānasya. na vai utpattiḥ, yogya-deśatā-ādy-avasthā-bhedāḥ kāryautpattir vā iti niveditam etat. nivedayiṣyate ca. utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ utpattir virudhyate || kriyāyām a-kriyāyāṃ ca utpattir vyaktir iṣyate ||234|| ghaṭa-ādiṣv api utpattiḥ. sahakāriṇaḥ samutpanna-viśeṣāt kāraṇāt utpattiḥ sā a-vikalā iti na phala-vaikalyaṃ syāt. utpattiḥ. sā niḥ-svabhāvasya kathaṃ syāt. katham utpattiḥ sā nairātmya-dṛg-āśrayaḥ | muktis tu utpattiḥ syāt. na ca bhavati. ata eka-apāye phala utpattiḥ svabhāvasya. parāvṛttau ca tasya utpattito dhiyaḥ | tathāvidhāyā anyatra tan na an utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bhedautpattimat kutaścid bhavati. tathā hy ākasmikatve utpattimat tad anityam iti svabhāva-bhūta-dharmautpattimatā vināśena vinaṣṭavyam. tasmin vinaṣṭe utpattimatām eva bhaviṣyati. na hi svabhāva iti utpattimatāṃ yadi ||281|| atha api syāt – utpattimattvam anityatvaṃ vā sāṅkhyasya svayaṃ utpattimattvaṃ kṛtakatvaṃ vā. saṃś ca śabda utpattimanto ’bhyupeyāḥ, tad-bhāve parautpattimantaś ca parataḥ. sattāyā ākasmikatvautpattimān kṛtako vā iti svabhāva-hetoḥ prayogaḥ. utpattimān kṛtako vā śabda iti pakṣa-dharmautpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ utpatter a-tat-pratibhāsitve ’pi tadutpattes tadutpatter a-tat-pratibhāsitve ’pi tadutpattes tadutpatter a-doṣa iti cet. an-atiśaya-lābhinaḥ kā utpatter a-parājayaḥ. tasmād ayam a-samarthautpatter a-bhrāntir iti cet, na, a-tatutpatter a-vicārakatvāt, vicārakatve ca indriyautpatter akṣa-dhīḥ syāt smṛter na vā | tataḥ kāla

utpatteḥ SV_01624 V3_00109 SV_06921 VN_04614 V1_02206 HB_01603 SV_11108 SV_07817 V3_08610 SV_05107 VN_00902 SV_14203 SV_05413 VN_04903 HB_00715 SV_09902 HB_01010 SV_13021 V3_05104 SV_04008 HB_01910 SV_12817 SV_13020 V3_05103 V1_01515 V3_04112 SV_14316 PV_04016 V3_11407 SV_08203 VN_00905 V1_03703 SV_13123 V3_05308 VN_01805 V3_03407 SV_00821 V3_08401 SV_08219 SV_09823 V2_07712 V3_04108 HB_01814 SV_17113 SV_11710 SV_02107 SV_11123 V2_06308 PV_02263 V1_02007 SV_05106 SV_13019 VN_04614 PV_02067 SV_09924 V2_08114 V2_07910 SV_09825 V2_07801 V3_00809 SV_07025 V3_08703 HB_01406 V1_01113 HB_02008

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-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād anyathā – a-cetanāḥ sukha-ādayo buddhir vā, hi sāmānyam iṣyate. anityatve ’parāpara-vṛtti-codanebhyaḥ saṃskṛtebhyo ’py a-dharma-vipluta-dhiyo ’bhāvāt. etāvān eva vijñānaeva, sāmarthya-ākhyāt padārtha-antarāt kāryana syāt. na tu bhūta-artham, vastu-balavyavasthānāt. svabhāva-antarasya kutaścid anantaratve ’py uktam. na vai tata ātma-viśeṣaviśeṣe ’py abhimata-arthakriyā-yogya-a-yogya-pratyayaṃ saṃskāra-santatau svabhāva-bheda’nyasya viśiṣṭa-pratyaya-āśrayeṇa vikṛtasya pratibhāsas tad-rūpa-anubhava-āhita-vāsanāiti na niyamaḥ kaścid ubhayathā api pratītyvacanena kiñcit, anyathā api tat-pratipatter samarthaḥ. ekatra bhāve vikāra-anna anekāntaḥ, kṣaṇikeṣu bhāveṣv aparāparakuḍye ’nyasya utpitsoḥ kāraṇa-abhāvena anvyavadhāne ’nyasya utpitsoḥ kāraṇa-abhāve ’nvyavahāra iti cet. tatra tathā-jñāna-pratyayānāṃ tebhya eva viśiṣṭa-kṣaṇa-viśeṣasaṅghāte ’py a-sambhavāt. artha-antara-antu hetv-abhāvāt samartha-kṣaṇa-antara-anhetv-abhāvāt samartha-kṣaṇa-antara-an-antara-avadhāna-vaiguṇye ’nyatra vijñāna-anlakṣaṇatvād bhedasya ity ukta-prāyam. tasmād kāṣṭhaṃ na dṛṣṭam. vināśasya vināśitvaṃ syād vaktur abhiprāya-nivedane | pramāṇaṃ saṃśayatebhya upakāryasya svabhāva-antarasvabhāva-bhūtasya anya-anyasya atiśayasya bhedaḥ. tathā yathā-pratyayaṃ svabhāva-bhedaviśeṣāṇām aindriyakasya eva sukha-a-sukhasya tasya ca a-jñeyatvam. upakārād eva jñānatasya ca a-jñeyatvam, upakārād eva jñānaapi kevalād a-pradarśite sambandhe saṃśayapakṣa-doṣaḥ. na vai tad-vacanād a-niścaya’yoniśo-manaskāra-pūrvakatvāt sarva-doṣaayoniśo-manaskāram antareṇa doṣāṇām an-āropita-rūpa-viśeṣeṣu ca tathā vikalpa-bīja-udaka-sāmagryām api kadācid aṅkura-an-bīja-udaka-sāmagryām api kadācid aṅkura-an-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād anna dravya-āśrayeṇa, kṣaṇike dravye viśeṣa-aneka-artha-niścayaḥ śabdānāṃ tata eva śaṅkā-an-upakāra-prasaṅgāt sāmarthyāc ca jñāna-dharmatāṃ svabhāvaṃ sva-hetor eva tathā| mohaṃ doṣa-nidānam āhuḥ, a-mūḍhasya doṣa-antataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇatat saṃskāro na cetanā | sāmarthyaṃ karaṇatasmād artha-antaram eva pratyaya-viśeṣajala-jñānasya anyasya ca bhinna-bhāva-yogyatā-sahakāritvāt teṣām anyonya-atiśaya-utpatteḥ, anyebhyo ’pi viparyaye dharma-vināśe hi bhāvānāṃ bhāva-santateḥ | tathā na a-hetukaḥ sattā-hetor eva bhāvāt tathāna a-hetukaḥ, sattā-hetor eva bhāvāt tathākārya-a-kārya-an-avabodhāt, sarvatra śaṅkāantyā kāraṇa-sāmagrī yā a-vyavahitā kāryatatra apy antyā sāmagrī yā a-vyavahitā kāryasākṣāt pāramparyeṇa vā tataḥ siddher ansyāt. sahitasya tad-anya-upakārād viśeṣasyāt. sahitasya tad-anya-upakārād viśeṣasvabhāva-antara-utpatti-lakṣaṇatvād viśeṣa-a-viṣayasya arthasya tad-indriya-jñānasahakāritvam, yena tad-abhāvād viśeṣa-

utpattāv utpatteḥ. atha kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta utpatter anityatvād vā, rūpa-ādi-vad iti, tad utpatter anekatvād bheda-vad eka-pratyaya-ayogāt. utpatteḥ, anyebhyo ’pi viparyaye dharma-utpatteḥ. utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tatutpatteḥ. api ca sa tadā eva tāvat sannihitautpatteḥ. abhūta-arthāś ca doṣā na pratipakṣautpatteḥ. abhyupagamya api vyaktiṃ vyāpiny ekatra utpatter ambhasas tathā-sthitiḥ, kiṃ tarhi utpatter artha-saṃvāda-itarau, a-yogyāt. katham utpatter arthakriyā-bhedaḥ, araṇi-nirmathanautpatteḥ. astu vā agniḥ kāṣṭha-vināśa-hetuḥ. sa utpatter ātma-bhūta eva vijñānasya. bhāva-abhāvautpatter ity uktam. a-pratīyamāna-sambandheṣu ca utpatter iti. etena upanaya-nigamana-ādikam api utpatteḥ. utpattau vā ekatva-hāneḥ. tad-ātmanaś utpatter aikya-abhāvāt. te ’ntyāḥ samarthāḥ kiṃ utpatteḥ, kāraṇa-vaikalyāj jñāna-an-utpattir iti utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir iti utpatteḥ kiṃ nibandhanam an-āśrayasya ca utpattau utpatteḥ, krameṇa atiśayavato ’ntyāt kāraṇautpatteś ca. śabda-utpāda-vādinas tāvad ayam autpatter jñāna-an-utpattiḥ. tasmāt pūrva-utpannautpatter jñāna-an-utpattiḥ. pūrva-utpannautpatteḥ. tac ca asiddham. vyakto viṣaya iti cet, utpattes tat-kāraṇasya taj-janana-svabhāvaḥ utpattes tataḥ punaḥ ||271|| kāṣṭhasya darśanam (2 utpattes tataḥ sākṣān na sādhanam || sādhyasya utpattes tathā upayogināṃ nānā-svabhāva-upakārautpattes tad api kṣaṇikaṃ syāt. tataḥ sva-utpatti utpattes tantv-ādiṣv arthakriyā-bhedaḥ. etena utpatteḥ. tasmāt svasaṃvedana-rūpā eva arthautpatteḥ. tasmād eṣa śabdo na indriyaṃ na utpatteḥ. tasmād eṣa śabdo na indriyaṃ na utpatteḥ. tasmād vyartham eva sādhana-vākye utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ utpatteḥ. na ca te ’satsu utpadyanta iti sarvatra utpatteḥ. na tatra api santāna-pariṇāmautpatteḥ. na, tatra api santāna-pariṇāmautpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi utpatteḥ. na hi taṇḍula-ādīnāṃ dahana-udakautpatteḥ. nānā-arthā hi śabdā loke dṛśyante. loka utpatter nityaṃ ghaṭa-ādīnām a-grahaṇa-āpatter an utpatteḥ paśyann api manda-buddhiḥ sattāutpatteḥ, punar anyatra sat-kāya-dṛṣṭim. tac ca utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇo ’utpatter bhāva-abhāva-anuvṛttitaḥ || dṛṣṭaṃ utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam utpatter vibhramasya ca a-viśeṣe ’py abhimatautpatteḥ. vyavadhāne tu hetv-abhāvāt samarthautpatteḥ. śabdasya su-prayogād eva svarga-modanautpatteḥ sa-hetutvād āśrayo ’yuktam anyathā || utpatteḥ. sato hi bhavatas tādṛśasya eva bhāvāt. utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt. utpatteḥ, sarvasya kvacit kathañcid upakārāt, tad utpatteḥ sā phalavaty eva. sa eva ca tatra aṅkura utpatteḥ, sā phalavaty eva. sā eva tatra aṅkurautpatteḥ. sākṣāt tāvat – arthād artha-gateḥ utpatteḥ sāmarthyam. ko ’yam a-janya-janakautpatteḥ sāmarthyam. ko ’yam a-janya-janakautpatteḥ. svabhāva-antara-prasava-sambhave ca na utpattāv a-vidyamānād bhedaḥ, tat-sāmarthyasya utpattāv a-sahakāriṇaḥ syuḥ, kiṃ tarhy eka-

utpattāv V1_00804 SV_03127 SV_07603 SV_14818 HB_01916 SV_05310 HB_01902 HB_01303 HB_01901 SV_07703 HB_01913 V3_06308 PV_03262 HB_02505 HB_01109 HB_02513 SV_12807 PV_02115 SV_14206 VN_01410 SV_09902 HB_01912 SV_04008 HB_01601 VN_01520 SV_02621 VN_01105 SV_04902 SV_14821 HB_01714 VN_06512 SV_04215 HB_00214 PV_03451 SV_03915 V1_03608 SV_07304 VN_06613 SV_06008 SV_08220 HB_00913 V1_00710 SV_03817 SV_05806 HB_02005 SV_11611 PV_03488 SV_14817 V3_08806 HB_01614 SV_14818 HB_01412 HB_02206 SV_11603 SV_17414 HB_00308 SV_13020 V3_05103 HB_01615 SV_16114 V3_06311 SV_11224 SV_11612 SV_12003 SV_11611

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sato ’pi vā tad-ātmana indriya-antara-jñānakāraṇaṃ sarvato bhinne vastu-rūpe ’nubhavapratibandhena abhāvāt. a-sambandhāc ca jñāna-avastha eva bhāvo naṣṭo nāma. nanv atiśayasvabhāva-atiśaya-utpattiḥ. atha viśeṣatathā na kevalam ekaika-vyakty-apāye vijñānasva-upakāribhyaḥ sva-santāna-viśeṣa-anna eka-kāryaḥ, tathā cakṣur-ādibhyo vijñāna-udaka-ādibhyaḥ krameṇa svabhāva-atiśaya-anghaṭatva-ādi-śūnyeṣu pradeśeṣu ghaṭa-ādyeva utpattir na syāt. a-viśiṣṭād viśeṣaānantaryaṃ ca svatantrasya na syāt. tad-balataj-jānāṃ syād a-vedanam || dhiyor yugapadhi vilakṣaṇāyā api sāmagryā a-vilakṣaṇasya cakṣur-ādibhyaḥ sahakāribhya eka-kāryataj-janana-svabhāva-vilakṣaṇād api tasya -kala-ātmanaḥ kṣaṇena pratipatter eka-jñānana aṅgatāṃ yadi gacchati | hetur deha-antaraāhosvid artha-antaram. agner artha-antarakāraṇād uttarasya ghaṭa-dravyasya kāryasya samarthaḥ. ekatra bhāve vikāra-an-utpatteḥ. sahakāriṇaḥ samutpanna-viśeṣāt kāraṇāt kārya-utpatteḥ kiṃ nibandhanam an-āśrayasya ca -avasthāyāṃ prāg a-samarthasya sāmarthyakasyacid atiśayasya tatra kathañcid asata rajata-samāropaḥ. tathā sadṛśa-aparāpara-atiśaya eka-atiśaya-nivṛttyā apara-atiśayapravartayati, vastu-saṃvādas tu vastu-antara-utpādād ity uktam. na hy atiśayasa kevalo ’pi karoty eva kāryaṃ ca tasmān na vijñeyaḥ. yathā na sato vināśaḥ, na asad anubhavena āhitāṃ vāsanām āśritya vikalpakam -paramārtha-viṣayaṃ smārtaṃ liṅga-jñānam apy asty avaśyam idaṃ dvayam || atha na pratipattiḥ. kevalam a-bhinna-ākārā buddhir buddhir eva upadarśita-grāhya-grāhaka-ākārā kevalam upādāna-balena eva tatra jñānam kathā-prasaṅgaḥ. yat tena upagatan na asad -anubhavaṃ tad-vivecano vaidharmya-niścaya ca tathā vikalpa-utpatteḥ. na ca te ’satsu yo hi yasya svabhāvaḥ, sa sva-hetor eva samudbhavāt ||4|| tad dhy artha-sāmarthyena tad-anya-vyatirekiṇaḥ padārthān āśritya eka-svabhāva-rahiteṣv artheṣu tam adhyāropya ādyo viśeṣaḥ sahakāribhyo nir-upakārasya na vācyatā ity utpanno ’rthaḥ sambandhavān yady sā paścād apy a-viśeṣataḥ | doṣo ’yaṃ sakṛd na apekṣyaṇīyaḥ. tat katham idānīm ansa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-an-dharmā svabhāvas tadā eva antya-avasthāyām atiśaya-utpattāv api sa eva tasya atiśaya eva sahakāriṇāṃ sahakāritvam. samarthaḥ kuta -āder upādānāc ca apara eva drava-svabhāva punar a-sambandhatvān na a-pūrveṇa yojyeta. dhārṣṭyena bandhakīm ||334|| a-pracyuta-ansvalakṣaṇa-pratipatter ūrdhvaṃ tat-sāmarthya-an-utpatter jñāna-an-utpattiḥ. tasmāt pūrva-antara-an-utpatter jñāna-an-utpattiḥ. pūrvaāhosvit prāg apy āsīt. āsīt, a-pracyuta||306|| kārya-kāraṇa-bhūta-pratyayaabhāvāt. tasmād ayaṃ pramāṇa-antara-balana utpattiḥ. tata eva artha-vipralambhāt. sambandhavān yady utpadyeta, sa sambandha sambandhaḥ. tad-abhiprāyasya prayogād -antare vaiguṇyam arthānāṃ ca a-vācyatā ity

utpanno utpattāv a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ utpattāv api tathā eva na smārto niścayo bhavati. utpattāv api prasaṅgāt. tad ayam eka-vastuutpattāv api sa eva tasya atiśaya utpanna iti utpattāv api sahakāriṇā kṛta-viśeṣa eva upatiṣṭhet, utpattāv api sāmānyaṃ tad-dhetuḥ, kiṃ tarhi utpattāv artha-pratipatti-jananam. a-kṣepa-kāriṣu utpattāv unneyaḥ. tathā hi samanantara-pratyayād utpattāv odana-ādy-abhinirvṛttir asti indriyasya utpattau kathaṃ teṣu bhinna-deśa-dravya-vartinaḥ utpattau kāryasya api syāt. tataś ca parasparato utpattau ca tasya eva tatra sāmarthyam iti tad utpattau tat-tad-viṣaya-sambhavāt | sukha-duḥkhautpattau na kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda utpattau na kāraṇa-bhedāt kārya-bhedaḥ syād iti utpattau na taj-janana-śakti-pratiniyama iti yat utpattau niḥ-śeṣa-avagamāt. anyathā ca ekatvautpattau pañca-āyatanam aihikam || tad-aṅga-bhāva utpattau bhavet kāṣṭhasya darśanam ||269|| autpattau mṛd-dravyaṃ pariṇatam iti vyavahārasya utpattau vā ekatva-hāneḥ. tad-ātmanaś ca autpattau viśeṣasya eva utpattir na syāt. autpattau sarvatra syāt. atha vā jñānād autpattau sāmarthyasya tat-svabhāvatve ’-pūrvautpattau, so ’tiśayas tatra asan kathaṃ jāyate. utpattyā a-lakṣita-nānātvasya tad-bhāva-samāropāt utpattyā ca vyavahāra-bheda-upagamāt. so ’tiśayas utpattyā tat-pratibandhe sati bhavati, anyathā na utpattyā svayaṃ na bhūto nāma. abhāvasya sarvautpadyata iti tad-avastho virodhaḥ. na kevalaḥ utpadyata iti siddhāntam abhyupetya pakṣam utpadyate ’-tad-viṣayam api tad-viṣayam iva tadutpadyate. tatra tad ādyam asādhāraṇa-viṣayaṃ utpadyate tasmān na ca tat pratibhāsinī | sā dhīr utpadyate. tasyāḥ ka āśraya ity anya-apoha ucyate, utpadyate, teṣām anyasya saṃvedyasya abhāvāt utpadyate na viṣaya-balena asaty api tasmin utpadyate, na sad vinaśyati iti tasya utpadyate. sa hy ayam eva vṛkṣa iti pradarśya utpadyanta iti sarvatra sarva-ākārāḥ. vibhāgena utpadyamānas tādṛśo bhavati, na punas tad-bhāve utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe utpadyamānā vikalpikā sva-vāsanā-prakṛtim utpadyamānāṃ mithyā-pratibhāsitvād a-kārya-kāriṇam utpadyeta iti. na asmākaṃ punaḥ punar vacane utpadyeta, sa sambandha utpanno ’pi na śabde syāt. utpanna-a-krama-varṇa-sthitāv api || sakṛd yatnautpanna-atiśayas tad-avastha eva bhāvo naṣṭo nāma. utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti. utpanna āhosvit prāg apy āsīt. āsīt, a-pracyutautpanna iti kathaṃ sa naṣṭo nāma. tena na ayaṃ utpanna iti cet, sva-kāraṇebhyaḥ. tāny enam apara utpanna iti. sa svayaṃ sthiti-dharmā eva, vināśautpanna-utpannāś ca bhāvāḥ sthita-sambandhautpanna-pūrvāpara-rūpaḥ pumān kartā krameṇa utpanna-vikalpa-jñāna-grāhyam, yathā nīlaṃ dṛṣṭvā utpanna-samartha-nirodhāt, sati kuḍye ’nyasya utpanna-samartha-nirodhād vā sati vyavadhāne utpanna-sthira-eka-svabhāvānāṃ bhāvānāṃ kadācit utpanna-svabhāva-viśeṣo varṇānām ānupūrvī ity utpanno ’n-akṣa-liṅga-āśrayo ’nupalambha-vikalpo utpanno ’py anyathā samito na uparodhī tad-anyautpanno ’pi na śabde syāt. tasya tena a-sambandhi utpanno ’bhivyakto vā śabdaḥ tad-avyabhicārī iti utpanno ’rthaḥ sambandhavān yady utpadyeta, sa

utpannas SV_00804 V3_08501 SV_07710 PV_02125 V1_02702 V3_00102 V2_06310 V3_06312 SV_13803 SV_11614 PV_02113 HB_00302 SV_11603 HB_00915 SV_15016 V3_01406 V1_04401 V1_02209 HB_03710 SV_13802 HB_01914 HB_02002 V3_08906 SV_12818 PV_03464 PV_02203 SV_00624 V3_08207 SV_00622 V3_08205 PV_02178 SV_07016 SV_10312 V2_06601 SV_11615 SV_11708 SV_07017 HB_02002 SV_00628 V3_08210 V1_04004 SV_01002 V3_12903 SV_07223 SV_11702 V2_06104 V3_05109 V2_06508 SV_10209 SV_02111 SV_07220 SV_00709 PV_02047 SV_11701 SV_09907 V2_07805 SV_07125 SV_14016 SV_00721 V3_08410 SV_09903 HB_01812 SV_15725 HB_01402 SV_14412

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-sahakāriṇī. tasmād yathā-bhūtād dheto rasa -sahakāriṇī. tasmād yathā-bhūtād dheto rasa tatra āsīd asti paścāt (152ʼabʼ) na ca tatra sva-rasena kṛpā-ādayaḥ || tasmāt sa teṣām vahni-sambandhād artha-antaram eva tat tathāhi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam prāk kāryam eva antya-kṣaṇa-anantaratvād na pramāṇam. darśanam eva hi tat tathā utpāda-an-utpādāt, sannidhāne ’py anantareṇa tad-bhāva-ayogāt. arthena saha ’n-artha-antara-grahāt || śarīrāt sakṛd asādhāraṇatāṃ tato bhedam abhilapantī smṛtir -sambandhatvān na a-pūrveṇa yojyeta. utpanna-ādi-vat. na hi prakāśa-ādayas tad-ātmāna tad-rahitānām api pradīpa-ādīnāṃ nīla-puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, ana-prabuddhasya apy an-āśvāsikaṃ vyavahāram ity api pūrvakam eva yogyaṃ vijñānam yat pratītya pratiyogi-sambhava-a-sambhavāv -ayogāt, sannihita-a-sannihita-kāraṇatvena api syāt. tataś ca parasparato viśeṣana ca sahakāriṇo nityaṃ parasparasya kāryaapi kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaartha-antara-an-utpatteś ca. śabdaeva kaścit sa viśeṣo vyaktir iṣyate | na anbandho nityasya tat kutaḥ || a-duḥkhaantar-bhavati. hetunā yaḥ samagreṇa kāryaantar-bhavati. hetunā yaḥ samarthena kārya||6|| yas tarhi samagreṇa hetunā kāryadarśayati. yas tarhi samarthena hetunā kāryaekasmād bhinna-kālaṃ na jāyate | kārya-aneva guruṇo dravyasya a-samāna-deśa-kāryavā darśana-pāṭava-abhāvāt kāraṇānāṃ kāryavā darśana-pāṭava-abhāvāt kāraṇānāṃ kāryaapi tadutpatti-sahakāritve samarthasya nityaanyathā anapekṣya tad-upakāraṃ jñāna-kārya-utpādana-dharmaṇaḥ samāna-deśa-kāryaparasparasya kārya-utpāda-anuguṇa-viśeṣautpatti-sambhavo ’numīyate, samagrāṇāṃ kāryatatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-kāraṇa-abhāvāt. rūpa-ālokayos tu taj-jñāna-vaktu-kāmate hi vacanam anumāpayet. rāgabrūmo vicchinna-a-vicchinna-avabhāsi-vijñāna-mātreṇa kārakatvam. yo hi yato vijñāna-hetūnāṃ sambandhāt sahakāriṇām | tadkṣaṇasya a-vivekāt. kārya-utpatti-viguṇa-viṣaya-madhya-sthitam āvaraṇam, tau vijñānaviprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñānaviprakṛṣṭeṣu sva-sāmarthya-upadhānāj jñānakāla iti tadā anityatā vyavasthāpyate, kāryakaścid bhedaḥ. sva-viṣaya-vijñānauttara-uttara-śakti-pariṇāmena kārya-prāpter mano-jñānaṃ na sa-indriyāt | jñānaca āśrayāt, tena āśraya iti cet. jñānayāvatā sa eva eṣāṃ svabhāvo na asti yas tadyāvatā sa eva eṣāṃ svabhāvo na asti yas tadapi kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaprayoga ity api iṣṭa-sādhana-samarthaśakti-pravṛttyā (10aʼ) sva-kāraṇasya phala-janana-vat. tathā hi sva-kāraṇasya phala-hāneḥ. tad-ātmanaś ca a-pracyutasya taddahana-udaka-pṛthivy-ādayaḥ, tatra viśeṣaaśnuta iti prayogaṃ samīhita-artha-yogyasya -artha iti cet, na vai sarvatra atiśayatattva-anyatva-a-vyatikramāt. upakāra-

utpādanasya utpannas tathābhūtam anumāpayan rūpam anumāpayati utpannas tathābhūtam anumāpayan rūpam anumāpayati. utpanno na kutaścid āyāta iti ka imaṃ vyāghātautpannaḥ svabhāvo jāyate guṇaḥ | tad-uttarautpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ utpannam, tathā paratra liṅgi-jñāna-utpipādayiṣayā utpannaṃ pratyakṣī-bhavati. na ca a-pratyakṣe utpannam, yena anantaraṃ vidhi-pratiṣedha-vikalpau utpannasya a-tat-kāraṇatvāt, tayor bhinna-akhilautpannasya anyataḥ siddhasya an-upakāriṇi śabde utpannā dhīḥ sva-jātyā niyamyate | parataś cet utpannā pratyakṣa-balena a-tad-vyāvṛtti-viṣayā utpannāś ca bhāvāḥ sthita-sambandha-abhāvād autpannāḥ punaḥ prakāśa-ādi-bhāve hetv-antaram utpala-ādiṣu vitatha-jñāna-jananāt. tad ime śabdāḥ utpalatvāt, kuḍya-vad iti. tathābhūtena puruṣeṇa utpaśyann ekam a-pramāṇam ācakṣīta, aparam āutpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ utpaśyāmaḥ. tasmān na asty eva viśeṣa iti utpāda-an-utpādāt, sannidhāne ’py an-utpannasya a utpāda-anapekṣiṇaḥ sahakāriṇaḥ kāryaṃ kuryuḥ. utpāda-anuguṇa-viśeṣa-utpādana-yogya-avasthāḥ, utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa utpāda-vādinas tāvad ayam a-doṣa eva. pṛthag autpāda-vyayavato viśeṣo ’rthasya kaścana || tadutpāda-hetutvaṃ mokṣo nityasya tat kutaḥ | utpādo ’numīyate | artha-antara-anapekṣatvāt sa utpādo ’numīyate | artha-antara-anapekṣatvāt sa utpādo ’numīyate sa kathaṃ trividhe hetāv antarutpādo ’numīyate, sa kathaṃ trividhe hetāv antarutpādato ’nyeṣu saṅgateṣv api hetuṣu || hetvutpādana-dharmaṇaḥ samāna-deśa-kārya-utpādanautpādana-niyama-abhāvāc ca bhavej jñāpaka-asiddhiḥ. utpādana-niyama-abhāvāc ca bhavej jñāpaka-asiddhiḥ. utpādana-prasaṅgaḥ. anapekṣatvān nityasya anutpādana-prasaṅgāt, sāmarthya-kāriṇaś ca utpādana-bhāva ādhāra-kṛtaḥ. tasmāt tat-pūrvautpādana-yogya-avasthāḥ, yena nitya-anuṣakta eva utpādana-yogyatā-anumānāt. yogyatā ca sāmagrīutpādana-yogyatā anumīyate. yogyatā ca sāmagrīutpādana-yogyatā-pratilambha-lakṣaṇo ’sti utpādana-yogyatā-rahite vacana-a-darśanāt tadutpādana-yogyatā-lakṣaṇam. yuta-a-yuta-siddhayoḥ utpādana-yogyatāṃ pratilabhate sa cen na tasya utpādana-yogyatvena utpattir vyaktir iṣyate ||234| utpādana-lakṣaṇatvāt pratibandhasya, anyathā utpādana-vaiguṇya-tāratamyena atiśāyayed api, utpādana-śaktiḥ. na ca avaśyam eṣāṃ kāryautpādana-śaktir asti. na ca avaśyam eṣāṃ kāryautpādana-śakteḥ kāraṇa-svabhāvatve ’py a-dṛṣṭautpādana-samartham aparaṃ sajātīya-upādānautpādana-samarthā iyaṃ kāraṇa-sāmagrī. śaktiutpādana-sāmarthya-bhedān na sakalād api || autpādana-hetūnāṃ sambandhāt sahakāriṇām | tadutpādanaḥ śāli-bījasya iti tat-svabhāva-apekṣāḥ. utpādanaḥ śāli-bījasya iti tat-svabhāva-apekṣāḥ. utpādanam ucyate. astu nāma a-jananaṃ pātināṃ tat utpādanam eva samāna-jātīya-upādāna-apekṣam utpādanaṃ praty ābhimukhyena na vinā rasaḥ sā eva utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad utpādanaṃ prati vaiguṇyaṃ kāraṇasya a-kurvāṇasya utpādanaṃ pratyayānāṃ saha-kriyā santāna-āśrayeṇa utpādanaṃ santāna-pariṇāmanaṃ vā paśyāmaḥ. tad utpādanaṃ saha-kriyā, kiṃ tarhy eka-artha-karaṇam utpādanasya ca rūpa-niṣpādana-lakṣaṇatvāt. tad-a-

utpādanād

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HB_02007 VN_01407 VN_00819 HB_00712 SV_05403 SV_09822 V2_07710 V3_08305 HB_01907 V3_05008 SV_05312 HB_03704 SV_13009 V3_09902 SV_13012 V3_05009 SV_00706 V3_08303 PV_02202 SV_13802 SV_14820 PV_02049 SV_13518 SV_13015 V3_05012 SV_17111 V2_07105 V3_11004 SV_00913 SV_13416 SV_11606 VN_01501 SV_06703 VN_01502 PV_03509 VN_01604 SV_08120 PV_04144 PV_04141 SV_07714 PV_02278 SV_07704 SV_12421 V3_05104 SV_13021 V3_00103 HB_03713 SV_11621 SV_16904 PV_03516 PV_03426 SV_03623 PV_03516 PV_04064 V3_02214 V1_02606 V3_08504 SV_00813 SV_12523 V3_10402 VN_06404 PV_03517 V3_10501 SV_05813 HB_01814

syāt, punar api brūmaḥ. na viśeṣadharma-kāraṇatve dharma-antarasya kāryasya pradīpasya vijñāna-varti-vikāra-jvālā-antaraupayogaḥ. sva-niścaya-vad anyeṣāṃ niścayajanyatāyām eva antar-bhavati, parabhāva-pratibandhā iva kāraṇa-sāmagrī sakalā kārya-pratibandhā iva kāraṇa-sāmagrī sva-kāryasamarthā iyaṃ kāraṇa-sāmagrī kāryaarthakriyā eva sahakāritvam. yatra tu viśeṣa-tiras-kāra-ayogāt. na hi tatra atiśayam antarhi vyaktīnām ekāṃ kāñcid apekṣya vijñānam -sambhavo ’-dṛṣṭa-pratiyogiṣv api śaṅkām -tiras-kāra-ayogāt. na hi tatra atiśayam an-ādayas tu svabhāva-yogyatayā ātmani jñānam etat. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam -janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kārya-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kāryavinā premṇā sukha-kāmo ’bhidhāvati | duḥkhasannihita-a-sannihita-kāraṇatvena utpāda-anna bhavati tena naṣṭaḥ. na artha-antaratad-anubandhataḥ | sa hetuḥ saptamī tasmād krama-anyatvaṃ varṇa-anyatve ’-pūrva-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antaraiti kaḥ prasiddhāv anurodhaḥ. api ca iyam pramāṇatvāt tad-grahe kiṃ nibandhanam ||41|| duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-baladuḥkha-viśeṣa-darśana-mātreṇa abhyāsa-bala’smin vācake ’pi kathaṃ na te ||258|| krama’-vācyāḥ syuḥ. tatra apy arthair eva saha sukha-duḥkha-vat. para-bhūte ca viveka-a-jananāt, a-pratyāsattike ca pratyayahi svayaṃ svabhāvād a-cyutasya artha-antaratau pṛthak katham || krameṇa anubhava-artha ity uktam. asato ’pi kāryasya kāraṇād sāmānyāny arthe samavāya-dharmāṇi tāni saha na | yady evam atra bādhā syān na anya-an’pi doṣavattām upāgatāḥ || yathā parair anaṃśavat | jahāti pūrvaṃ na ādhāram (152ʼbc) phalam ity asmān na śakteḥ saṅkara-ādikam || sambhavaḥ. yasmāt tat pūrva-dravyād eva a-dṛṣṭasya an-apahnavaḥ. na api puruṣeṣu samartha-nirodhād vā sati vyavadhāne ’nyasya -samartha-nirodhāt, sati kuḍye ’nyasya jñānam utpannam, tathā paratra liṅgi-jñānatad-upalabdhiḥ, atiśayavatī tu prajñāapy a-parāvartayan svabhāvaṃ kutaścit svayam upadiśed iti. śrūyante hi kaiścit puruṣair sannihita-arthā asti daśā kācid ato dhiyaḥ | kutaḥ | svaṃ ca rūpaṃ na sā vetti ity evaṃ bhavati. śakti-bheda iti cet. sarvatra kācid ato dhiyaḥ | utsanna-mūlā smṛtir apy vaktuṃ śakyaṃ na sādhanam | sarvatra tena vaktuṃ śakyaṃ na sādhanam | sarvatra tena -adhyavasāyāt. bheda-a-bheda-vyavasthā evam iyam api kārya-liṅga-jā. etena pipīlikāavinābhāva-niyama-abhāvāt. etena pipīlikāvyavahārā api kecin mātṛ-vivāha-ādayo madana-anuṣaṅgiṇaṃ prathayatā asattā eva sarvatra bruvāṇam uttara-vādinaṃ sva-sādhanād anarthasya sannidhiḥ | sañcāra-kāraṇa-abhāvād -prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam ayogāt. tasya samāveśane vastuni dūra-an-utpatteḥ. na hi taṇḍula-ādīnāṃ dahana-

udaka utpādanād eva sahakāriṇāṃ sahakāritvam, yena tadutpādanād dravyasya pariṇāma iti iṣṭaṃ syāt. tad utpādanāni, anekasya api cakṣur-āder eka-vijñānautpādanāya ca sādhanam ucyate, tatra ayaṃ svayaṃ utpādane tad-an-upakārāt, akiñcitkarasya ca anutpādane. nanv anapekṣāṇām api keṣāñcit kvacin na utpādane. nanv anapekṣāṇām api keṣāñcit kvacin na utpādane, śakti-pariṇāma-pratyayasya anyasya utpādanena sahakāriṇāṃ pratyayatvam, tatra hetuutpādayat kiñcitkaraṃ nāma. akiñcitkaraṃ ca kiṃ utpādayati. evaṃ sati tad ekam upakuryus tāḥ utpādayati, viśeṣa-abhāvāt. sati vā viśeṣe sa eva utpādayan kiñcitkaro nāma. akiñcitkaraś ca kaḥ utpādayantas tathā prakāśamānāḥ sva-ātmautpādayanti khaṇḍayanti vā yena āvaraṇam iṣyante. utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante. utpādasya. atra antare ca pratibandha-sambhavān utpādasya. atra antare ca pratibandha-sambhavān utpādasya hetutvaṃ bandho nityasya tat kutaḥ || a utpādāt, sannidhāne ’py an-utpannasya a-tatutpādād ity uktam. na hy atiśaya-utpattyā svayaṃ utpādād iti ca ucyate || astu upakārako vā api utpādād varṇa-bāhulyād vā syāt. tac ca anutpādād vijñāna-hetavaḥ, an-upakāryasya apekṣāutpādād vijñāna-hetavaḥ. an-upakāryasya apekṣāutpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye utpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye utpādinī bhavaty eva karuṇā. tathā hi dharmautpādinī bhavaty eva karuṇā. tathā hi sattvautpādibhir dhvani-bhāgair vyaktaḥ kila vācako utpāde (232a) kalpyamāne na svabhāva-viparyayaḥ | utpāde ’ṅgulyaḥ prasāritā eva upalabhyeran, na hi utpāde ’tiprasaṅgāt, teṣu ca eka-śabda-niveśanautpāde ’nyathā-upalabdhiḥ, atiprasaṅgāt. nanu utpāde ’py artha-artha-manasor ayam | utpāde, yo yaj-janana-svabhāvaḥ, tata eva tasya utpādena asya samavayanti iti samayaḥ. tadutpādya-śaktikaḥ || sakṛc chabda-ādy-a-hetutvāt utpādyā pūrva-rūpaṃ na kha-ādikam | sakṛc chabdautpitsu-deśād bhinna-deśam. tayoś ca vartata iti. utpitsu-doṣa-nirghātād ye ’pi doṣa-virodhinaḥ | utpitsu dravyaṃ na yāti (152aʼ) niṣ-kriyatvautpitsoḥ kasyacid guṇasya pratiroddhā. bādhya-autpitsoḥ kāraṇa-abhāve ’n-utpatteḥ kāraṇautpitsoḥ kāraṇa-abhāvena an-utpatteḥ, kāraṇautpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ parārtham utprekṣiṇī dṛṣṭā. tena a-niścayaḥ sambhava-autprekṣya ghaṭayed iti te ’pi tathā syuḥ. na ca utsanna-uddhṛtāni śākhā-antarāṇi. idānīm api utsanna-mūlā smṛtir apy utsannā ity ujjvalaṃ utsanno ’nubhavo ’khilaḥ || bahir mukhaṃ ca tajutsannam idānīm eka-vacanam eka-śakter abhāvāt. utsannā ity ujjvalaṃ matam || atīta-ādiutsannā iyaṃ sādhya-sādhana-saṃsthitiḥ || utsannā iyaṃ sādhya-sādhana-saṃsthitiḥ ||21|| ity utsannā sarva-vastuṣu ||25|| sarva-arthautsaraṇa-matsya-vikāra-āder varṣa-ādy-anumānaṃ utsaraṇa-matsya-vikāra-āder varṣa-ādy-anumānam utsava-ādayaś ca anādayaḥ. nāstikya-vacāṃsi ca autsāditā bhavati. tathā api idam asiddham eva utsārayato ’-samarthita-sādhana-aṅgatvān na jayo utsīded artha-cintanam || ātmani jñāna-janane utsṛjya artha-vyavasthāpana-nītir anusartavyā. utsṛṣṭam eva vastu syāc chabda-jñānābhyām, tadudaka-ādibhyaḥ krameṇa svabhāva-atiśaya-an-

udaka V3_08708 SV_06121 SV_05613 PV_02120 VN_00824 V3_09311 SV_06813 HB_01812 V1_03411 V1_01003 SV_09823 V2_07711 SV_06121 SV_06120 SV_08420 V3_09105 PV_03519 V1_01502 PV_02284 PV_02195 SV_07318 PV_02196 SV_10628 V3_06908 PV_03522 V1_01405 PV_03105 V1_00104 PV_03522 SV_00102 VN_04915 VN_02805 V3_09801 VN_02801 VN_03603 V3_03009 NB_03117 NB_03131 NB_03132 V3_12808 V3_03807 SV_09719 PV_04096 V3_03007 PV_04163 PV_04097 V3_03009 V3_05505 V3_13013 V3_09710 PV_04121 V3_03603 PV_04166 VN_03417 VN_03418 VN_03415 NB_03130 NB_03133 SV_13925 VN_03310 PV_04260 V3_05502 V3_06502 V3_07008 V3_05501

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kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badaraudakam ānaya iti. yadi ghaṭena añjalinā vā dhi tāsāṃ kāryaṃ tac ca bhidyate. yad apy matam || abhyāsena viśeṣe ’pi laṅghana-bhedaṃ sādhayati, yathā mṛdy a-dṛṣṭā saty avasthātā iti cet, kā iyam avasthā. yā iyam rūpa-ādaya ity api ghaṭa-svabhāvā rūpa-ādaya bīja-ādibhya odana-aṅkura-ādi-janmani dahana-a-calayoḥ pṛthak-siddhi-prasaṅgād vastraa-pratibhāsanena ghaṭana-ayogāt kṣīrakvacin na avaśyaṃ tad-bhāvo bhūmi-bījakvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-ānayanaṃ yathā-kathañcid abhimataṃ syāt, avadhāraṇa-nāntarīyakatvāt, yathā ghaṭena arhanti, kim agnir dahaty uṣṇo vā na a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva vinā | anya-artha-āsakti-viguṇe jñāne jñānana arthe, adhyātmaṃ parisyandād īhā-vaśena | prayoga-darśanād vā asya yat kiñcid pūrva-saṃskāra-vāhinī || vastu-dharma-sad-bhāve prāg api samavāyād vijñāna|| duḥkha-santāna-saṃsparśa-mātreṇa eva dayāeva cintyate hy atra pratibaddhaḥ phalaeva cintyate hy atra pratibaddhaḥ phalaanya-a-gater yadi | jñāna-antarasya anna ca imāḥ kalpanā a-pratisaṃviditā eva tathā hy a-liṅgam ā-bālam a-saṃśliṣṭa-uttara-loka-bhartari kṛtā sv-alpā apy an-artha| jñāna-antarasya an-udayo na kadācit sahavidhūta-kalpanā-jāla-gambhīrapratijñāyā na sādhana-aṅga-bhāva iti. hetuāha iti. yo hi prāk pratijñām uktvā hetuanyatra tv ajñānād iti na vāda-udāharaṇam. sādhana-nirdeśaḥ sa syān na sādhya-nirdeśaḥ. sādhana-avayava-anukrama-niyama-vādina āgame tu diṅ-mātra-darśanam etat. atra -sthitiṣv ātma-kārya-anupalambheṣu. tatra puruṣo rāga-ādimattvād iti. atra vaidharmya-āgraha-yogād iti. atra vaidharmyeṇa -sthitiṣv ātma-kārya-anupalambheṣu. tatra asādhāraṇam āha. yasmān na etad eva ekam a-kāryaṃ vā a-vināśini | (193ab) anena sva-vācā asya saha-uktiḥ sāmya-dṛṣṭaye || asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva sva-vāg-ādi-bādhāyāḥ sambhavena tu | -vācor ayogataḥ || sva-vāg-virodhe vispaṣṭam vacanayor ayogāt. sva-vacana-virodhe spaṣṭam -bhāg ukto veditavyaḥ. tena eva ca sadṛśam ācāryeṇa punar diṅ-mātra-darśanāya idam śāstreṇa. anyatra tv ajñānād iti na vādaa-dṛṣṭāntaṃ tad-asādhāraṇaṃ matam || na yatra sattvam eva na anvayi ity avalambate || tena a-prasiddha-dṛṣṭānta-hetuātmā iti, pratijñā-hetvoḥ paraspara-viruddhavyatiriktam ity-ādi, pratijñayā hetu-virodhahetu-virodho vā ity a-doṣaḥ. tatra hetor -atiśaya-śāsanatvād iti. atra vaidharmya– a-vīta-rāgo ’yaṃ vaktṛtvāt. vaidharmyeṇa sat-prayoga-ādi yan matam | antatra hetu-pratijñayoḥ pṛthag bādhaeva artha-vyāvṛtti-varṇanāt | siddha-viṣaye svabhāvasya pṛthak-karaṇaṃ kāryayathā – na atra śīta-sparśo ’gner ity svabhāva-hetāv antar-bhavati iti, sā tad īdṛśam ||36|| iti saṅgraha-ślokau. etena eva

udāharaṇena udaka-ādiṣu janana-śaktir eva. tasmād eteṣu tadudaka-ānayanaṃ yathā-kathañcid abhimataṃ syāt, udaka-āharaṇa-ādikam ekaṃ ghaṭa-ādi-kāryam, tad udaka-tāpa-vat | svabhāva-atikramo mā bhūd iti udaka-dhāraṇa-ādy-arthakriyā ghaṭe dṛśyamānā, audaka-dhāraṇa-ādy-arthakriyāyām upanidhīyate, yām udaka-dhāraṇa-viśeṣa-ādi-kārya-samarthā iti yāvat. udaka-pṛthivy-ādayaḥ, tatra viśeṣa-utpādanaṃ udaka-vat. ekasya ca āvaraṇe sarvasya āvaraṇaudaka-vad a-tad-vedini. yatra api vivekaudaka-sāmagryām api kadācid aṅkura-an-utpatteḥ. udaka-sāmagryām api kadācid aṅkura-an-utpatteḥ. na, udakam ānaya ity eva vaktavyaṃ syāt, na ghaṭena udakam ānaya iti. yadi ghaṭena añjalinā vā udakaudakam iti. etāvat tu syāt, kuto ’yaṃ svabhāva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarvaudaya-a-gateḥ || sakṛd vijātīya-jātāv apy ekena udaya-astamaya-ayogāc ca. buddhir atra vivarteta, udaya-ātmakam || nirodha-dharmakaṃ sarvaṃ tad ity udaya-utpattir na sā sattva-anurodhinī | ātmaudaya-prasaṅgāt. na vai vyaktiḥ sāmānyasya udayaḥ | mohaś ca mūlaṃ doṣāṇāṃ sa ca sattvaudayaḥ ||210|| arthakriyā-a-samarthasya vicāraiḥ udayaḥ ||57|| na hi śabda-arthaḥ sann asan vā udayo na kadācit saha-udayāt || sama-vṛttau ca udayante vyayante vā, yena satyo ’py anudayam | paśyan paricchinatty eva dīpa-ādiudayā sammohād avadhīraṇā iti kṛpayā tan-nītir udayāt || sama-vṛttau ca tulyatvāt sarvadā anya-a udāra-mūrtaye | namaḥ samantabhadrāya samantaudāharaṇa-adhikam adhikam. ekena kṛtatvād udāharaṇa-ādikaṃ vaktuṃ jānāti, sa kiñcid udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ udāharaṇa-sādharmya-ādeś ca hetu-lakṣaṇasya audāharaṇa-sādharmyaṃ hetu-lakṣaṇaṃ viruddhe udāharaṇam – pretya a-sukha-prado dharma iti. udāharaṇam – yat sarva-deśa-avasthitaiḥ svaudāharaṇam – ye grāhya-vacanā na te rāgaudāharaṇam – yo vīta-rāgo na tasya parigrahaudāharaṇam – sarvagataṃ sāmānyam, sarva-deśaudāharaṇam adhikṛtya idam ucyate, sarva-pratītiudāharaṇam anayor darśayati. tatra anvayī yat udāharaṇam apy atra sadṛśaṃ tena varṇitam | udāharaṇam apy atra sadṛśam āha – na santi udāharaṇam apy anyad diśā gamyaṃ yathoktayā || udāharaṇam āgame | diṅ-mātra-darśanaṃ tatra udāharaṇam, āgame tu diṅ-mātra-darśanam etat. udāharaṇam āha, prayatna-anantaraṃ vyakti-janmanos udāharaṇam uktam – anityaḥ śabdaḥ kṛtakatvāt, udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ udāharaṇam eva idam adhikṛtya idam ucyate | udāharaṇam evaṃ-phalam. saṅketa-āśrayāḥ śabdāḥ, udāharaṇaṃ kṛtam | anyathā śaśa-śṛṅga-ādau sarvaudāharaṇaṃ guṇa-vyatiriktam ity-ādi, pratijñayā udāharaṇaṃ na asty eko bhāva ity-ādikam iti. na, udāharaṇaṃ nityaḥ śabda utpatti-dharmakatvād iti, udāharaṇam, yaḥ sarvajña āpto vā sa jyotir-jñānaudāharaṇam, yatra a-vīta-rāgatvaṃ na asti na sa udāharaṇaṃ sarva-bhāvānāṃ kṣaṇa-bhaṅgataḥ ||266|| udāharaṇayor na kaścid artha-bhedaḥ. api ca ayaṃ udāharaṇā ity uktā anupalabdhiḥ pṛthaṅ na tu || udāharaṇāt sarvasya tādātmya-pratītir mā bhūd iti. udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ udāharaṇena eva udāhṛtā. sa punar upādhi-bhedaudāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye

udāharaṇena V3_05504 SV_01012 V3_11205 SV_01313 V2_09607 V3_05605 SV_10223 V3_06703 V3_05604 SV_01020 V2_09211 SV_10221 V3_07008 PV_04152 PV_04201 PV_04269 V3_05804 PV_04263 PV_03132 PV_04191 V2_05010 PV_03419 V1_02013 SV_03420 PV_02189 PV_04032 PV_03300 PV_02046 PV_04023 V1_00803 PV_03456 PV_03190 PV_03248 VN_05009 VN_02905 PV_04232 V2_05511 VN_02816 HB_00510 HB_00509 V1_00105 PV_03509 SV_16708 SV_16904 VN_06114 SV_12205 PV_04216 PV_02270 SV_08319 PV_02272 V2_08808 PV_02152 PV_02153 PV_03400 PV_03288 V1_01903 PV_03456 PV_03243 V2_08809 PV_04006 PV_03165 PV_03259 SV_05502 SV_05110 PV_03362

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lakṣaṇaṃ tu tad eva. etena kārya-liṅgamanaskāreṇa yogāt. tadā apy apārthako vacanamanaskāreṇa yogāt. tadā apy apārthako vacanasann asann ity-evam-ādiṣv api yathāyogam sann asann ity-evam-ādiṣv api yathāyogam so ’pi svabhāva-hetāv antar-bhavati ity iti. svabhāva-jñāpaka-ajñānasya ayaṃ nyāya -artham etad uktam, yathā ayam eva anantaraapi kācit tṛtīyo hetuḥ, sa kiṃ na | tasya saṃśaya-hetutvāc cheṣavat tad mātrasya tasya saṃśaya-hetutvāc cheṣavat tad api kācil liṅga-viśeṣa-bhāvinī, yathāantar-bhavati iti, sā tad udāharaṇena eva -aṅga-bhūtānām anena eva upadarśitā || tatra -liṅgena svabhāvo ’py eka-deśa-bhāk | sadṛśaiyam | hetu-prabheda-ākhyāne na darśitā iyam | hetu-prabheda-ākhyāne na darśitaaparam | ity a-jña-jñāpanāya ekā an-upākhyā anya-vāṅ-mātreṇa a-vibhāvanāt | na ca an|| viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha||10|| viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha| na ākārayati ca anyo ’rtho ’n-upakārāt sahasukha-ādīnām an-anya-bhāk | (21ab) na anarthe tad-viśiṣṭasya abhidhānāt tadvat-pakṣa| sabhāga-jāteḥ prāk siddhiḥ kāraṇatve ’pi na || an-anvayo ’pi dṛṣṭānte doṣas tasya yathātad-arthaṃ ca pratyakṣa-ābhaṃ dvidhā vaikalyatas tac cet kiṃ tad eva atra na | triṣv anyatama-rūpasya eva an-uktir nyūnatā rasa-ādaya iva parasparam. na api tad-balena -sampāta-abhāvāt teṣāṃ tad-udbhavam | na yujyate | tasmāc cakṣuś ca rūpaṃ ca pratītya || kāryaṃ hy aneka-hetutve ’py anukurvad rudaty atiroditi | kṛta-parikaraṃ svedaca pramāṇena pratipādayituṃ śaknuyāt. anvidhāna-pratiṣedhayoḥ || eka-dharmiṇam vidhāna-pratiṣedhayoḥ ||23|| ekaṃ dharmiṇam -arthaṃ yatnaḥ kriyate. na ca bāla-pralāpān prāptasya anyathā kvacid abhāva asiddheḥ. ansādhya-abhāve hetv-abhāva-siddhiḥ, sammohād avadhīraṇā iti kṛpayā tan-nītir ayam | pratibhāsasya nānātva-codya-doṣo dur-bhūto ’sad-darśana-snāyu-vinibaddho duriti. śrūyante hi kaiścit puruṣair utsannamata-anujñā. yaḥ pareṇa coditaṃ doṣam anpunaḥ pathika-agner vyabhicāraḥ. jvālā| smṛti-icchā-yatna-jaḥ prāṇa-nimeṣa-ādis tad|| a-smṛteḥ kasyacit tena hy anubhūteḥ smṛtaata eka-apāye phala-abhāvād viśeṣebhyas tadsamyag-dṛṣṭiḥ su-bhāvitā | tri-hetor na tulyam, yathā pravṛddhayoḥ kadalyoḥ kanda-ādi-jaḥ | vaiṣamya-jena duḥkhena rāgasya anrāgasya an-udbhavo yadi || vācyaṃ kena tasya na asti tad-ābhatā || artha-āśrayeṇa || trividhaṃ kalpanā-jñānam āśraya-upaplavamānasaṃ ca akṣa-vijñāna-anantara-pratyaya|| viṣaya-indriya-sampāta-abhāvāt teṣāṃ tad|| tasmād indriya-vijñāna-anantara-pratyayarūpa-bhedo ’pi, yathā tayor eva bīja-kandakasmāt sādhanaṃ na uktaṃ sva-pratītir yad tad api na artha-ātmā bhrāntiḥ sā vāsanāsāmarthyaṃ sukha-ādīnāṃ na iṣṭā dhīr yat tad bhinna-artha-grāhiṇy a-bhinnā pratibhāti tadsati marīcikā-darśane jala-bhrāntir iti tadapi yā tv antar-upaplava-samudbhavā || doṣa-

udbhavā udāharaṇena svabhāvo ’py eka-deśa-bhāg ukto udāhāraḥ. tasmād vipakṣe ’-dṛṣṭir a-hetuḥ. na ca udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭiudāhāryam ity-evam-ādikā. sā api na vācyā asiddhi udāhāryam iti, sā api na vācyā, anupalambha eva udāhṛta eva. tathā hi – na hy anyā an-upalabhyeṣu udāhṛtaḥ | (201ab) yasya kasyacit svabhāvo na udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi udāhṛtaḥ. so ’pi svabhāva-hetāv antar-bhavati ity udāhṛtam ||14|| sa tasya vyatireko na niścita iti udāhṛtam ||66|| na hi sarva-anupalabdhir abhāvaudāhṛtā prāk. yat punaruktam a-pramāṇam udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vā udāhṛti-diṅ-mātram ucyate ’rthasya dṛṣṭaye | udāhṛtiś ca ataḥ prayatnād vyakti-janmanaḥ || yan udāhṛtiḥ pṛthak || eka-upalambha-anubhavād idaṃ udāhṛtiḥ pṛthak ||44|| ity antara-ślokāḥ. asadudāhṛtir matā || viṣaya-asattvatas tatra viṣayi udita-sambandhaḥ svayaṃ jñāna-prasaṅgataḥ || uditaḥ | vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ uditaḥ | vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ uditaḥ | vyakto ’n-ākārayaṃ jñānaṃ sva-ākāreṇa uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī-kriyate uditaḥ sarvaḥ prasaṅgaḥ samāna iti tad apy anena uditam | ajñānam uktā tṛṣṇā eva santāna-preraṇād uditam | ātmā paraś cet so ’siddha iti tatra iṣṭa uditam || kriyā-sādhanam ity eva sarvaṃ sarvasya uditam || tad-dhī-vad grahaṇa-prāpter mano-jñānaṃ uditā || sādhya-uktiṃ vā pratijñāṃ sa vadan udīyamānaṃ vijñānam artha-antaram anusartuṃ udeti duḥkham iti ced na vai duḥkha-samudbhavaḥ || udeti netra-dhīḥ || sākṣāc cej jñāna-janane udeti yat | tat tena arpita-tad-rūpaṃ gṛhītam iti udgāraṃ pradhāvati dhāvati | guṇa-samuditaṃ doṣauddiśya a-pramāṇakaṃ śāstra-upagamaṃ pramāṇena uddiśya nānā-dharma-samāśrayam | vidhāv ekasya uddiśya nānā-dharma-samāśrayam | vidhāv ekasya uddiśya śāstraṃ pravartate pravṛttau ca kā niṣṭhā uddiṣṭa-viṣayaṃ punaḥ sādhya-abhāve ’bhāvauddiṣṭa-viṣayasya abhāvasya upadarśane uddyotyate || hita-a-hita-prāpti-parihārayor uddharaḥ || tathā hi nīla-ādy-ākāra eka ekaṃ ca uddharo duḥkham āsayati. tena agni-hotraṃ juhuyāt uddhṛtāni śākhā-antarāṇi. idānīm api kānicid uddhṛtya, bhavato ’py ayaṃ doṣa iti bravīti, udbhava-sāmarthyaṃ hy āśritya dahanasya hetvudbhavaḥ | viṣaya-indriya-cittibhyas tāḥ sva-jāti udbhavaḥ | sthiraṃ sukhaṃ mama ahaṃ ca ity-ādi udbhavaḥ ||165|| tat-kāryam aneka-sahakāriudbhavaḥ karma-dehayoḥ sthitayor api || ekaudbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, tatra udbhavo yadi || vācyaṃ kena udbhavaḥ sāmyān madaudbhavaḥ sāmyān mada-vṛddhiḥ smaras tataḥ | rāgī udbhavatas tad-rūpam anukruvataḥ | tasya kenacid udbhavam | a-vikalpakam ekaṃ ca pratyakṣa-ābhaṃ udbhavam | tad-artha-anantara-grāhi (19abc) udbhavam | na udeti duḥkham iti ced na vai duḥkha udbhavam | mano ’nyam eva gṛhṇāti viṣayaṃ na udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas udbhavā | yuktyā yayā āgamo grāhyo grāhikā asya udbhavā || tasya abhidhāne śrutibhir arthe ko udbhavā || vinā arthena sukha-ādīnāṃ vedane udbhavā. a-tat-pratibhāsiny apy adhyavasāyaudbhavā ity ucyate, na tu yathā-svabhāvam a-jalaudbhavā prakṛtyā sā vitatha-pratibhāsinī |

udbhavā SV_03822 V3_11003 V2_08805 SV_02325 PV_02274 PV_03309 V1_03908 SV_05019 PV_03489 V2_08603 SV_13819 SV_08503 VN_02518 V3_03109 PV_04107 VN_04103 VN_06414 VN_02317 VN_02114 V3_04507 V3_04702 VN_02906 VN_04018 VN_02317 V3_13502 NB_03138 VN_00104 VN_05414 VN_02312 VN_03116 VN_02308 VN_02109 VN_02313 V3_00505 VN_02316 VN_02322 VN_06308 VN_06313 NB_03140 VN_06711 VN_02218 SV_17323 VN_06306 VN_02111 VN_06312 V3_13601 VN_06503 VN_06414 SV_10811 VN_02902 VN_02712 V3_13504 V3_13508 VN_03812 VN_02403 VN_06704 V3_09706 PV_02260 PV_04283 SV_10520 V3_06708 PV_04234 V2_05516 SV_15114 HB_03416

431

ca prakṛtir yad evam eṣā pratibhāti tadpratisandhi-bandhāt. ata eva a-viparyāsa-svabhāva-bhedāt, yathā kadalī bīja-kanda-svabhāva-bhedāt, yathā kadalī bīja-kanda|| a-śakyatvāc ca tṛṣṇāyāṃ sthitāyāṃ punar || yathā phalasya hetūnāṃ sadṛśa-ātmatayā yā tv antar-upaplava-samudbhavā ||52|| doṣaāntarād api keśa-ādi-vibhrama-vat. a-vidyā-a-krama-varṇa-sthitāv api || sakṛd yatnabhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśaupalabdhis tad-vyāpārāc chabdasya tadna kiñcid bādhakam. a-bhede tu syātāṃ nāśasambhavati hy anyena api prakāreṇa hetu-doṣaiti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha-an-iṣṭau na cintā eva pravartate || virodhaparājaya-sthānam uttara-vādino ’pi doṣaudbhāvayitā na bhavati. tathā ca bhūta-doṣa-ādīni jāty-uttarāṇi ity-evam-āder doṣasya aṣṭādaśa dṛṣṭānta-doṣāś ca. teṣām andoṣāt. so ’-niścaye ’pi tulya iti tathāvidhaeva parārthe ’numāne sādhana-doṣaeṣām arthānām a-pratipādane na bhūta-doṣaparityajya a-sādhana-aṅga-vacanam a-doṣaity-evam-āder doṣasya udbhāvanam a-doṣanyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām nyūnatā-ādayaḥ sādhana-doṣā uktās teṣām ārabhyate. a-sādhana-aṅga-vacanam a-doṣana tatra upayujyate, tasya abhidhānam a-doṣa-upagamāt sādhya iti tad-viparyāsena virodha-upasaṃhāra-avasānatvāt. vyarthaṃ virodhaarthasya siddher vighāta-abhāvāt, tasya ekasya api na jaya-parājayāv iti. a-doṣapratijñā-padayor virodha iti pratijñā-doṣaeva sā, na darśana-antara-avasthitasya doṣapratijñā-artha-eka-deśa ity asiddhajaya-parājayau, tattva-a-prakhyāpanād a-doṣaarhaty eva, sarvasya sato doṣasya aniti na doṣam udbhāvayann eva aparasya andūṣaṇa-ābhāsās tu jātayaḥ. abhūta-doṣahetur iti. evaṃ hi tasya sādhana-doṣasat-sādhana-abhidhānena bhūta-doṣanaiyāyika-śeṣavad-anumāna-vyabhicāram -doṣa-an-abhidhānāc ca. atha kañcid doṣam -pakṣo yatra viṣaye prativādī yadā na doṣam tat-siddher na sarva-upādānam iti na doṣam -avasaraḥ, sthita-vacane tu tasmin doṣam atha uttara-vādinaṃ bhūtaṃ sādhana-doṣam ’-sthāne nir-doṣe nigrahasthānasya abhiyoktā an-upasaṃhāra eva. anyathā vaktur vaiguṇyam nivṛtta-ākāṅkṣe vādini paro ’naikāntikatām hetoḥ sāmānye vṛttyā vyabhicāra para-iṣṭa-artha-siddhi-pratibandhāt. nanv antasya kartā ity ucyate. yadi punar nāma nigrahasthānam iti. atra api yady ’pi vādinaḥ prativādinā doṣa-ābhāsa bhavati. atra tad-uktasya hetor doṣam anyā punaḥ śāstra-āśrayeṇa anyatara-asiddhir na pāpaṃ gurv-a-mūrtitaḥ | mithyā-jñāna-tadkadācana | yathā na kṣepa-bhāg iṣṭaḥ sa eva ayogāt. na eṣa doṣaḥ. yasmāt. anādi-vāsanāayogāt. na eṣa doṣaḥ, yasmāt – anādi-vāsanā-artha-bheda-āśrayam upāgatāḥ | anādi-vāsanāartha-bheda-āśrayam upāgatāḥ | anādi-vāsanā-svabhāva-bhāvinyaḥ. tathā hi vikalpa-vāsanāeva iti cet, tat kim ayaṃ tapasvī ṣaṇḍham

udvāhya udbhavā, sā ca iyaṃ saṃvṛtiḥ saṃvriyate ’nayā udbhavā sā na doṣaḥ. asaty ātma-grahe duḥkhaudbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko udbhavā. sphuṭam eva tādṛśaṃ loko vivecayaty udbhavāt | dvaya-kṣaya-arthaṃ yatne ca vyarthaḥ udbhavāt | hetu-rūpa-graho loke ’-kriyāvattve ’pi udbhavāt prakṛtyā sā vitatha-pratibhāsinī | udbhavād viplavatve cakṣur-vijñāna-ādiṣv api udbhavād vyarthaḥ syād yatnaś ca uttara-uttaraḥ | udbhave tac-chakti-niyama-abhāvān na hetu-bhedo udbhave syāt. a-kartur vyāpāre ’pi tat-siddhyudbhavau sakṛt ||167|| a-bhedāt. svabhāvena eva udbhāvana-ādinā pratipakṣa-sādhana-abhidhānena ca udbhāvana-prāyā cintā. yac chāstraṃ vastu-balaudbhāvana-prāyā parīkṣā apy atra tad-yathā | audbhāvana-mātrād aparasya upakṣepa iti. varṇaudbhāvana-lakṣaṇasya uttarasya a-pratipatter udbhāvanam a-doṣa-udbhāvanam. tasya vādinā doṣaudbhāvanam a-pratyāyanam a-pratipādanaṃ udbhāvanam apy atra dūṣaṇam eva. anyatra tu udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā-anudbhāvanam iti na kaścit parājayo ’bhyupagamaudbhāvanaṃ ca. sādhana-vādino hy upanyastaudbhāvanam. tasya vādinā doṣa-ābhāsatve udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-artha-siddhiudbhāvanaṃ dūṣaṇam. tena para-iṣṭa-artha-siddhiudbhāvanaṃ dvayoḥ | nigrahasthānam, anyat tu na udbhāvanaṃ dvir-uktiś ca iti sakṛt-sarvaudbhāvanam. na asty ātmā iti tava pratijñāudbhāvanaṃ parājita-parājaya-abhāvād bhasmī-kṛtaudbhāvanaṃ prativādino nigraha-adhikaraṇam, udbhāvanaṃ prativādino nigrahasthānam. vādinā udbhāvanam. prayatnānantarīyakaḥ śabdo ’nityaḥ udbhāvanam. sa hi tasya upagama-kālaḥ. tatra udbhāvanam, sarvāṇi sādharmya-vaidharmya-samaudbhāvanāc ca. a-pratipakṣāyāṃ ca pakṣa-siddhau udbhāvanād iti cet, na santa iti kṛtvā sarve doṣā udbhāvanān nigraha-arhaḥ. atha pūrva-pakṣa-vādy udbhāvanāni jāty-uttarāṇi iti. namo udbhāvanena pakṣo dūṣito bhavati. so ’nudbhāvanena vā, sākṣi-pratyakṣaṃ tasya eva udbhāvayatā tulya-rūpatayā phalānāṃ tulya-rasaudbhāvayati, kañcin na, na tadā nigraham arhaty udbhāvayati tadā parājito vaktavyaḥ. sādhanaudbhāvayann eva aparasya an-udbhāvanān nigrahaudbhāvayan dūṣaka eva tasya sādhanasya. tadudbhāvayantam aparo doṣa-ābhāsa-vacanena udbhāvayitā na bhavati. tathā ca bhūta-doṣaudbhāvayet. a-śakya-upāya-phalāni ca śāstrāṇi udbhāvayet, a-sādhana-aṅgasya anaikāntikasya udbhāvite ’-sarvagatatve saty aindriyakatvasya udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān na udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā udbhāvite ’pi hetor vyabhicāre na sa pakṣaṃ udbhāvite, dūṣaṇa-ābhāsatva-khyāpana eva jayaudbhāvya vikāra-prakṛti-lakṣaṇaṃ pṛcchan svayam udbhāvyate, yathā abhivyakti-vādinaḥ kṛtakatvam udbhūta-tarṣa-sañcetanā-vaśāt || hīna-sthānaudbhūta-nāśakaḥ || kṣaṇam apy anapekṣatve bhāvo udbhūta-vikalpa-pariniṣṭhitaḥ | śabda-arthas udbhūta-vikalpa-pariniṣṭhitaḥ | śabda-arthas udbhūtaṃ bādhante ’rthaṃ na laukikam || tat-phalo udbhūtaṃ bādhante ’rthaṃ na laukikam ||26|| tatudbhūtāḥ samāropita-gocarāḥ | jāyante buddhayas udvāhya putraṃ mṛgayate. yasya dharmiṇi sādhya-

udvegaḥ HB_02006 SV_11106 SV_07711 PV_03231 SV_16218 HB_01303 V2_05106 SV_12115 HB_01508 SV_16402 V3_10813 SV_14319 VN_04503 SV_09615 SV_06205 V3_07707 VN_04503 PV_03282 V1_02713 V3_06604 SV_05318 SV_16927 SP_00009 SV_02928 VN_00614 HB_00307 PV_03028 SV_09302 SV_05411 SV_02910 SV_07205 SV_12901 V2_08701 SV_02305 SV_08124 HB_02016 SV_15818 SV_12903 SV_11322 SV_03013 V3_11409 SV_02914 SV_11321 SV_00106 SV_14412 V2_07907 SV_07020 SV_07008 SV_14407 V3_11401 SV_11709 SV_16317 SV_12819 SV_03001 PV_04173 V3_11408 V3_11408 V3_05107 SV_13024 VN_00617 SV_14409 SV_03008 SV_11629 SV_07007 SV_03002

432

iti. na asmākaṃ punaḥ punar vacane kaścid -duḥkha-vivekāt, praśama-sukha-rasasya ankutaścid āyāta iti ka imaṃ vyāghāta-bhāram vinivṛttir yato yataḥ | tad-bhedahy ayam arthaḥ samartho na ayam iti śakyam tathā cakṣur-ādibhyo vijñāna-utpattāv sādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva ’nyasya tulyā. tad-anusāriṇā sarvas tathā sarvatra hetu-phala-bhāva-pratiniyama tasmāt tad-adhiṣṭhānam eva tat tādṛśam ity -lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam tasmin vinaṣṭe punaḥ kāṣṭha-ādīnām -piṇḍa-ādikaṃ loka iti. tad etad unmattasya sattāyāṃ ca avyabhicāram iti kathaṃ na a-śrotṛ-saṃskāraṃ ca bruvāṇaḥ kathaṃ na sattāyāṃ ca avyabhicāram iti kathaṃ na karaṇaṃ mṛt-piṇḍa-ādikaṃ loka iti. tad etad spaṣṭam eva avabhāsate || kāma-śoka-bhayaasmābhiḥ pramāṇa-vārttike. kāma-śoka-bhayasva-kāraṇa-sāmagry-adhīnair anyair api tadyathā-sambhinnānām apy eka-sāmānya-niketo ’timānuṣa-sukha-adhiṣṭhāno nānā| upakārī hy apekṣyaḥ syāt kathaṃ ca bhinnā eva śaktayaḥ śaktimato yābhir upādhīn sa yaiḥ śakti-bhedair anekaṃ sambandhinam prekṣāvān. na ca sāmānyaṃ kāñcid arthakriyām tayoḥ || tasmād a-rūpā rūpāṇām āśrayeṇa vastu-pratiśaraṇā api yathāsvam avadhi-bheda’tīta-anāgata-ādīnām a-viṣayatvam asatām ayam a-prasaṅga iti. tasya api nānā-upādhytatra api tulyaḥ prasaṅgo ’navasthā ca. tata anukramavatī vākya-pratītiḥ. varṇa-anukramatathā hi tathā-vṛttir eva apekṣā, tat-kṛtatathā hi tathā-vṛttir eva apekṣā tat-kṛtapaścād bhavati iti dur-anvayam etat. kriyā-bhedād iti. tatra sahakāribhyaḥ santānaapi bhrāntyā pratyaya-darśanāt. sarvathā vā varṇaiḥ, tair anukramavadbhir a-kramasya nir-atiśayatvāt. tatra apy atiprasaṅgād sa ekas tābhiḥ kadācid apy a-gṛhītas tad-sādhanam. upakārasya artha-antaratve ’-tadeka eva upalīyate. tasya nānā-upādhīnām kiṃ śabdasya iti sambandho vācyaḥ. yogyatāapi īrṣyā-malaiḥ || tena ayaṃ na parasato rūpasya tattva-anyatva-a-vyatikramāt. virūpe ’pi dhātau. dhātv-antare tv anekakuṇḍe badarāṇi ity api na syāt. na vai tadabhāve yathokta-doṣa-prasaṅgāt. ataḥ svaapy asya idam iti sambandham arhati, tasya ity uktam. nanu saṃhatānām a-saṃhata-paratad-ātmakatvāt. artha-antaratve ca bhāva-antad-ārādhanena phalati iti. tat-prayogaeva. pṛthag a-samarthānām apy avayavānām upakaroti. tato na ayaṃ prasaṅga iti. dharmatataḥ || viruddhatā iṣṭa-a-sambandho ’n-upakāra-sādhanam etat. na eka-kāla-aneka-utpattes tathā upayogināṃ nānā-svabhāvasambhavaty api bhāvānāṃ kṣaṇikānām anyonyasambhavaty api bhāvānāṃ kṣaṇikānām anyonya-śabda-utthāpana-a-sāmarthye nānā-sambandhy’py avaśyam ayaṃ vikalpo ’nveti, sa kim -upakārī bhāvaḥ sva-ātma-bhūta-sakala-śaktyabhāvād a-kārakasya ca anapekṣatvāt. vyaktir yady apy eka-artha-samavāyināṃ parasparam an-śaktīnāṃ bhede tās tasya kiṃ yadi | na

upakāras udvegaḥ. yady evam api lokasya nyāya-pratipattiḥ udvejanāc ca. abhūta-arthaṃ khalv apy upādānaudvoḍhuṃ samartho ’nyatra jāḍyāt. api ca na ca unnīta-bhedā sā dharmiṇo ’neka-rūpatā || te unnetum, a-saṅkīrṇasya liṅga-viśeṣasya asiddheḥ, unneyaḥ. tathā hi samanantara-pratyayād vijñānāc unneyaḥ. tena saty api viśeṣaṇe na an-anvayaḥ. unneyo na vā kaścit. tasya tathā an-iṣṭatvād ityunneyaḥ pratikṣaṇam aparāpara-svabhāva-bhedaunneyam. api ca, so ’pi tādṛśaḥ prabhāvavān eva unneyam. rāga-ādīnām apy artha-antaratvād a-gatir unmajjanaṃ syāt. hantṛ-ghāte caitra-a-punarunmatta-saṃvarṇanam iva prayoga-apeta-śabda-vad unmattaḥ. abhāva-dharmaṃ tu bhāva-mātra-vyāpino unmattaḥ, tat-saṃskārāya eva śabdānāṃ kṛtaunmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣaunmattasya unmatta-saṃvarṇanam iva prayoga-apetaunmāda-caura-svapna-ādy-upaplutāḥ | abhūtān api unmāda-caura-svapna-ādy-upaplutāḥ | abhūtān api unmukhair bhavitavyam, an-āyattatvāt. tadupakaraṇa-śaktiḥ, evaṃ tad eva ekaṃ vijñānaṃ upakaraṇaḥ svargaḥ, tan-nivāsiny apsarā urvaśī upakaroty asan || yady eka-artha-abhisambandhāt upakaroti. tato na ayaṃ prasaṅga iti. dharmaupakaroti tair eva anekaṃ śabdaṃ kiṃ na upakalpayati svalakṣaṇa-pratipatter ūrdhvaṃ tatupakalpitā | tad-viśeṣa-avagāha-arthair jātiḥ upakalpitair bhedair bhinneṣv iva pratibhātsu upakāra-a-sāmarthyād iti cet. bhavantu nāma tadupakāra-aṅga-śakty-a-bhinna-ātmano grahe ||52|| upakāra-an-avadhāraṇād asya iyaṃ sthitir ity aupakāra-anapekṣaṇe tair yathā kathañcit upakāra-anapekṣasya tan-niyama-ayogāt. tan niyata upakāra-anapekṣasya tan-niyama-ayogāt. tan-niyataupakāra-apekṣasya vyañjakatve ’-vikāriṇaḥ | na upakāra-apekṣi-kāraṇa-kārya-janmany ādyaḥ sahakāri upakāra-abhāve ca tathā pratyayo na yuktaḥ. upakāra-ayogāt, a-krameṇa ca vyāhartum aupakāra-asiddheḥ. yogyatāyāṃ ca svato yogyatve upakāra-ātmā tadvattvena na gṛhyate. yadi punaḥ upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām upakāra-āśraya-śakti-svabhāvasya sva-ātmany aupakāra iti cet. na, nityāyā nir-atiśayatvāt. upakāra iti naś cintā api cetaś ciram | su-uktaupakāra-utpādanasya ca rūpa-niṣpādana-lakṣaṇatvāt. upakāra eva syāt. an-ābhoge ’-sāmarthyam iti cet, upakāra-kṛto ’yaṃ vyapadeśaḥ, kiṃ tarhi saṃyogaupakāra-dvāreṇa eva param api buddhyā saṅghaṭayya upakāra-nibandhanatvāt, anyathā atiprasaṅgāt. upakāra-niyama-abhāvād anaikāntika eva ity aupakāra-prasaṅgāt sāmarthyāc ca jñāna-utpatter upakāra-vipāka-dharmaṇaḥ kṛtatvāt tat-phalasya upakāra-viśeṣād atiśayavatāṃ kārya-viśeṣaupakāra-śaktīnāṃ bhede tās tasya kiṃ yadi | na upakāra-saha-a-sthitī | evaṃ sarva-aṅga-doṣāṇāṃ upakāra-sādhanam. upakārasya artha-antaratve ’upakāra-sādhanam etat. na eka-kāla-aneka-upakāraupakāraḥ, a-cintyatvād dhetu-pratyayaupakāro ’-cintyatvād dhetu-pratyaya-sāmarthyasya upakāro ’pi mā bhūt, an-upakāre hi teṣāṃ tatupakāro ’rtha-antaram āhosvit tad eva iti. tadupakāro gṛhītaḥ sarvāḥ śaktīr grāhayati, tāś ca upakāro jāteḥ sambandhasya ca āśrayāt, tena upakāraḥ. tata ekasmād upakāreṇa bhāvyam, abhāve upakāras tatas tāsāṃ tathā syād anavasthitiḥ ||54|

upakāras SV_03103 SV_10809 V3_05406 SV_07026 V3_08704 SV_07403 SV_07826 SV_03101 SV_02920 SV_16315 PV_03528 PV_04282 PV_04282 SV_05322 SV_02924 PV_02050 SV_05409 SV_02916 SV_07102 V3_08705 SV_07023 V3_08702 SV_03003 SV_02915 SV_13922 V2_06710 SV_03707 SV_05410 SV_07002 SV_13826 SV_15817 SV_03103 SV_02924 PV_03421 SV_04201 SV_14410 SV_16319 SV_02918 V3_08608 SV_03004 SV_08126 SV_11707 V3_11408 V3_08609 SV_13121 V3_05306 V2_06709 HB_02004 V3_11405 SV_05408 SV_11616 SV_05403 SV_15921 V3_08705 SV_07101 SP_00019 SV_10321 SV_04629 V2_07910 SV_11711 SV_05404 SV_14406 SV_16314 SV_16318 PV_03419

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kiñcid etat. tasmād eka-upakārake grāhye na 214|| sambandho vākyānām eka-artha-upasaṃhāratena tad-ātmānaṃ praty asya kaścid sāmarthyam. ko ’yam a-janya-janaka-bhūtānām sāmarthyam. ko ’yam a-janya-janaka-bhūtānām saṃskāraḥ. prāg adṛśye darśana-śakty-ādhānād tasya apy asty eva āśraya-indriya-saṃyoga upādhayaḥ. sa tāvat tadānīṃ niścīyate sarva||53|| ātma-bhūtasya upādhi-tadvator upakāryakathañcid upakārāt pācakaś citratvād || sākṣān na hy anyathā buddhe rūpa-ādir bhāvaṃ janayed yadi kiṃ bhavet || ātmasyāt tasya siddha-ātmanaḥ sataḥ | na ātmaātmānam asya pūrva-vad bibhrataḥ kaścid tathā api na gṛhyeta. na hy anya eva anyasaptamī tasmād utpādād iti ca ucyate || astu sāmānya-abhyupagame cintyate, yasmān na ansarva-upādhy-upakārakatvena grahaṇāt. na hy ubhayathā kārakasya akiñcitkaratvena anubhayathā a-kārakasya akiñcitkaratvena anpṛthak tat sahitam api tādṛśam eva ity anpṛthak tatra sahitam api tādṛśam eva ity ansyād anavasthitiḥ ||54|| yadi pratyupādhy upādhi-bhedo ’-niścitaḥ syāt, sarva-upādhyvyartha eva syāt. tathā ca idam an-upakāryatat-sambandhe kaḥ sambandho ’n-upakāryaparaspara-sahitatā iti cet. an-upakāryana a-viṣayasya vijñāne pratibhāsaḥ. anāśraya-āśrayi-bhāvaḥ. tad eva idam anca. tato vyañjaka-atiśayāt kārakā eva. vaktṛ-śrotṛ-bheda iti cet. an-upakārya-upakāraka iti na kiñcid etat. tasmād ekaanya-upakārako yo na gṛhītaḥ syāt. na ca apy svayam || kramād bhavanti tāny asya sahakārydhrauvyāc ca (75dʼ) sāmānyasya aniti. tad-artha-antaratve ’pi tasya iti punar -adhimukti-vaiyarthya-prasaṅgāt. tasya apy ato yad eva asya svabhāvena grahaṇaṃ tad eva tata ādhārād abhinirvṛtteḥ. na hi tasmād tasya na sva-ātma-bhūtāny eva na api tata asya kṣaṇikatvāt kriyā kutaḥ ||161|| karma-ādīnām abhivyaktiḥ. anyathā anapekṣya tadetat. na eka-kāla-aneka-upakāra-sādhanam. tato ’vasthā-viśeṣa-pratilambho yuktaḥ. hy an-upakāry apekṣyata ity uktam etat. tadhy an-upakāry apekṣyata ity ukta-prāyam. tadanya-karaṇe tasya iti sambandha-ayogāt. darśanāt. tena ādyo viśeṣaḥ sahakāribhyo nir-sambhavād iti vyabhicāra eva. a-pratibaddhapratibhāsanād iti cet. katham asiddhautpādana-prasaṅgaḥ. anapekṣatvān nityasya aneva antar-bhavati, parabhāva-utpādane tad-an-jananāt. na puruṣaḥ śabde, tad-ātmany ana-kāryatvāt. para-rūpa-kriyāyām api tatra ana-kāryatvāt para-rūpa-kriyāyām api tatra an-ādi sarvam etena cintitam | anyonya-anbhāvas tad-upādānaḥ. pāramparyeṇa tu santānasambandho ’nyonyam a-janya-janakatvena anśaṅkā-utpatteḥ, sarvasya kvacit kathañcid -apekṣa-grahaṇa-prasaṅgād anapekṣa-ātma-antad-an-upakārāt, akiñcitkarasya ca anatra sāmarthyaṃ vahny-ādīnām. tasmāt tad-antasya iṣṭa-phalasya karmaṇaḥ kathañcid tat-phalasya karmaṇaḥ. vinā api puruṣeṇa tadtat-kṛtam || na ākārayati ca anyo ’rtho ’n-

upakārāt upakāras tato ’pare | dṛṣṭe tasminn a-dṛṣṭā ye upakāraḥ. na daśa-dāḍima-ādi-vākyānām iva anupakāraḥ sambhāvyate, kāraṇa-dharma-darśanāt. upakāraḥ. svarūpasya siddher a-kāryatvāt paraupakāraḥ, svarūpasya siddher a-kāryatvāt. paraupakāraka iti cet. so ’tīndriyam arthaṃ darśayan upakāraka iti tatas tad-darśī yathā-sthitāṃ paśyet. upakāraka iti na kiñcid etat. tasmād ekaupakāraka-bhāvasya grahaṇāt. eka-jñāne dvayor api upakāraka-śakteḥ. puruṣa-viśeṣa-āśraya-vipākaupakārakaḥ | grāhyatā-lakṣaṇād anyas tad-bhāvaupakārakaḥ kaḥ syāt tasya siddha-ātmanaḥ sataḥ | upakārakaḥ kaḥ syāt tena yaḥ samapekṣyate || upakārako nāma, atiprasaṅgāt. artha-antara-janane upakārako yo na gṛhītaḥ syāt. na ca apy upakārake upakārako vā api kadācic citta-santateḥ | vahnyupakārako viṣayo ’tiprasaṅgāt. na a-viṣayasya upakārakatvam anyad eva tasya svarūpeṇa upakārakatvād ity ukta-prāyam. tasmāt sarva eva upakārakatvād ity ukta-prāyam. tasmāt sarva eva upakārakatvān na saṃyogena tadvat syāt. sahitasya upakārakatvān na saṃyogena tadvat syāt. sahitasya upakārakatvāni tasya na sva-ātma-bhūtāny eva na upakārakatvena grahaṇāt. na hy upakārakatvam upakārakaṃ nir-īhaṃ jagat syāt. śabda-nityatve ca upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so ’pi upakārakayoḥ kaḥ sahāyī-bhāvaḥ. puruṣa-saṃyogaupakārakasya a-viṣayatve ’tīta-anāgata-ādīnām aupakārakasya āśrayatvaṃ na sambhāvayāmaḥ. upakārakasya gaty-antara-abhāvāt. tad etac upakārakād bhrānti-mātrāt tad-bhāve ’tiprasaṅgo upakārake grāhye na upakāras tato ’pare | dṛṣṭe upakārake tathā gṛhīte upakārya-a-grahaṇaṃ tasya upakārataḥ | āhuḥ pratikṣaṇaṃ bhedaṃ sa doṣo ’tra upakārataḥ ||75|| yadi hy upakuryād an-ādheyaupakāratva-ādi-paryanuyogas tad-avastha eva. upakāratve siddhaḥ puruṣa-viśeṣo ’sādhāraṇa-guṇaḥ. upakāratvena api iti. tayor ātmani sambandhād eka upakāram an-anubhavatas tato ’vasthā-viśeṣaupakāram anubhavanti. kiṃ tasya iti tā ucyante. upakāram apekṣya pācakatvaṃ dravyeṇa vyajyata iti upakāraṃ jñāna-utpādana-prasaṅgāt, sāmarthyaupakārasya artha-antaratve ’-tad-upakāra-ādayo upakārasya artha-antaratve ’py uktam. na vai tata upakārasya ca artha-antaratve tasya iti sambandha upakārasya ca artha-antaratve tasya iti sambandha upakārasya tat-sambandhe kaḥ sambandho ’nupakārasya na utpadyeta iti. na asmākaṃ punaḥ upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atra upakārāṇāṃ pratibhāsa iti sa eva sāmānyaupakārāt. a-sāmarthye ’pi paścād api svabhāva-aupakārāt, akiñcitkarasya ca an-upakārāt. tasmād upakārāt. atha ca puruṣaḥ śabdānāṃ prayoktā ity a upakārāt. ubhayathā a-kārakasya akiñcitkaratvena upakārāt. ubhayathā kārakasya akiñcitkaratvena an upakārāc ca na sambandhī ca tādṛśaḥ || janane ’pi upakārāt tat-kārya-vyapadeśaḥ. yady asya upakārāt. tato lakṣaṇam apy ayuktam. tasmān na upakārāt, tad-ajñāne tad-aṅga-vikalatvād a-kṣūṇaupakārāt. tad ime sva-viṣaya-jñāna-janane param upakārāt. tasmād vyakty-upakṛtasya sāmānyasya upakārāt tena na apekṣyante kathañcit. na apy upakārāt pācakaś citratvād upakāraka-śakteḥ. upakārāt phalam iti cet. na, puruṣa-ākāra-svabhāva upakārāt saha-uditaḥ | vyakto ’n-ākārayaṃ jñānaṃ

upakārād SV_13123 V3_05307 SV_07024 V3_08703 PV_02231 V3_05212 V3_05306 SV_13121 V3_11402 V3_11405 PV_03417 SV_13018 V3_05102 V2_06806 SV_05323 V3_11405 V1_00907 V3_05302 SV_13117 SV_07206 SV_11716 SV_07005 PV_02074 SV_04320 SV_11614 PV_02049 SV_04325 SV_03010 SV_03712 SV_03007 PV_02230 PV_03153 HB_01902 SV_05325 SV_03008 SV_07402 SP_00009 SV_14408 SV_05324 SP_00021 V2_06711 SV_15821 SV_03712 SV_03004 SV_15820 VN_00617 V3_05311 HB_02107 HB_01811 SV_07007 V3_08802 SV_02925 SV_02920 SV_13922 V2_06710 SV_03707 SV_15817 SV_04325 PV_03153 SV_11517 SV_11716 PV_02009 PV_02041 SV_06920 SV_05326

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-ādayo ’py uktāḥ. tasya ca a-jñeyatvam. -ādayo ’py uktāḥ. tasya ca a-jñeyatvam, na saṃyogena tadvat syāt. sahitasya tad-anyana saṃyogena tadvat syāt. sahitasya tad-anyaabhāve ’pi sarvatra asty upakāritā || duḥkhasahakāri pratiniyatam asti indriyavā svabhāva-antara-pratilambhāt. na hy anca svabhāva-antara-pratilambhāt. na hy anko hy eṣa niyamaḥ – saṃhatāḥ paraādayaḥ para-upakāriṇaś cet, atra api saṃhata|| vyaktiḥ kuto ’satāṃ jñānād anyasya ana-vyavahitāḥ pratighātinā anyena anyonyasya a-vyavahitāḥ pratighātinā anyena anyonyasya indriyaṃ jñānaṃ janayati iti, anyathā an’pi tasya kiṃ tena. tasya tad-āśrayatve ’na-pratibaddha-upakārāś cakṣur-ādayaḥ parasmṛti-prabodhe ca upayuktatvān na asya ankiṃ tv apekṣanta eva kāraṇāni tad-avasthākiṃ tv apekṣanta eva kāraṇāni tad-avasthājananaṃ cet kim āśrayeṇa apekṣitena an-ādayaḥ kathañcid apy an-upakāryatvād anna vyatiricyante, parasparam anyato vā an| syāt tato ’pi viśeṣo ’sya na citte ’ndvābhyām abhidhānād a-doṣa iti cet, anarthena saha utpannasya anyataḥ siddhasya anrūpa-rasa-vad artha-dvāreṇa vikriyā || sattāekasya grahaṇe ’-pratibhāsanāt. upakāryatad-avasthaḥ prasaṅgaḥ. atha tā api śaktypāratantrya-ayogāt. upakāre vā śaktygṛhyata eva. tathā hy eka-upādhi-grahaṇe tad| samavāya-ādy-abhāve ’pi sarvatra asty kārye darśayann āśrayaṃ śruteḥ || upakāryavā prabhāsvarād apavarakaṃ praviṣṭasya sva-pratibandha iti kim anyas tat-karaṇāt tadupakāriṇyāḥ śakter grahaṇam. tad-grahaṇe tadtv indriya-a-viśeṣe ’pi tad-viśeṣa-ādhānād apekṣya tayor ekam anyatra asau pravartate | anyathā atiprasaṅgāt. pāramparyeṇa ’yam āśraya-āśrayi-bhāvaḥ, atiprasaṅgo vā. na asau na tato ’tiprasaṅgataḥ || tayor anādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-ananyatra bhavati. sā apy atyanta-anvā an-upakāryasya pāratantrya-ayogāt. anubhavanti. kiṃ tasya iti tā ucyante. evaṃ prasaṅgāt. bhrāntir api kutaścid nānā-sambandhy-upakāro ’pi mā bhūt, anśabda-upayogāt sāphalyaṃ pratyuktam. indriyakasyacit sahakāritva-niyamo na api santānasahakāritva-niyama-ayogāt. yatra tu santānaparasparam an-upakāraḥ. tata ekasmād cet, sthiter artha-antara-an-artha-antaratve syāt. na ca apy upakārake tathā gṛhīte -grahaḥ ||53|| ātma-bhūtasya upādhi-tadvator iti vyartha eva syāt. tathā ca idam anupakārasya tat-sambandhe kaḥ sambandho ’ndvayasya paraspara-sahitatā iti cet. anpratyayād vaktṛ-śrotṛ-bheda iti cet. an-upādhimata ekasya grahaṇe ’-pratibhāsanāt. vartayet kārye darśayann āśrayaṃ śruteḥ || tad-āśraya-arthaś ca vaktavyaḥ. nityasya anevaṃ jāti-sambandha-ādayaḥ kathañcid apy an-viśleṣād apekṣāyā ayogataḥ | kathañcin na sā āsīt paścād apy astu tādṛśī | taj-jñānair tair abhivyakteḥ. yady ādheyatā, nityasya antad-apekṣasya āśrayasya tad-upayoge ’n-

upakāryatve upakārād eva jñāna-utpatteḥ. tasmād eṣa śabdo na upakārād eva jñāna-utpatteḥ. tasmād eṣa śabdo na upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam aupakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam aupakārān na bhaved aṅgulyām iva cet sva-dhīḥ | na upakāry anyad vā. tat kadācit kasyacid bhavati upakāry apekṣyata ity ukta-prāyam. tad-upakārasya upakāry apekṣyata ity uktam etat. tad-upakārasya upakāriṇa iti. yady api kvacit kārye upakāriṇa eva iti kaḥ pratibandha-niyamaḥ. upakāriṇaḥ | vyaktau vyajyeta sarvo ’rthas tadupakāriṇaḥ. a-vyavadhāna-deśa-yogyatāupakāriṇaḥ, a-vyavadhāna-deśa-yogyatāupakāriṇo ’napekṣā syād viṣaya-antara-vat. tena upakāriṇaḥ ko ’yam āśraya-āśrayi-bhāvaḥ, upakāriṇaś cet, atra api saṃhata-upakāriṇa eva upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta upakāriṇam artham, tato labhyasya atiśayasya upakāriṇam. tato labhyasya atiśayasya kāryaupakāriṇā. apekṣā iti hi tat-pratibandhaḥ sa ca upakāriṇā vyaktā yujyante. sambandhasya ca upakāriṇām a-pratibandhāt, a-pratibaddhasya ca aupakāriṇi | rāga-ādi-vṛddhiḥ puṣṭy-ādeḥ kadācit upakāriṇi pāratantrya-ayogād an-upādhiḥ, upakāriṇi śabde ’-samāśrayāc ca. tasya api upakāriṇī yasya nityaṃ tad-anubandhataḥ | sa upakāriṇor apy upādhi-tadvatoḥ saha-avasthānād aupakāriṇyaḥ śaktayo bhinnā eva bhāvāt. evam upakāriṇyā api śakter vyatireka ity anavasthiter upakāriṇyāḥ śakter grahaṇam. tad-grahaṇe tadupakāritā || duḥkha-upakārān na bhaved aṅgulyām upakāritvaṃ viccheda-a-dṛṣṭir eva vā | mukhyaṃ upakāribhyaḥ sva-santāna-viśeṣa-an-utpattāv artha upakārī. tad-apekṣasya āśrayasya tad-upayoge ’nupakārī bhāvaḥ sva-ātma-bhūta-sakala-śaktyupakārī syāt. na indriya-saṃskāraḥ. prāg adṛśye upakārī hy apekṣyaḥ syāt kathaṃ ca upakaroty asan upakāre ’py avaśyam ayaṃ vikalpo ’nveti, sa kim upakāre ’pi tatra eva tat-pratibandha iti kim upakāre ’pi samavāye paratra vā | sambandho yadi upakāre na sidhyati. para-ātmani tulyaḥ upakāre na syāt. tasmād vaktṛ-śrotror vyaktiupakāre vā śakty-upakāriṇyā api śakter vyatireka upakāre vā sva-ātma-bhūtābhir ayam ekaḥ śaktibhiḥ. upakāre sati kayācit pratyāsattyā anyatra bhavati. upakāre hi teṣāṃ tat-sambandhitā api na sidhyati. upakāreṇa api sahakāri-kāraṇaṃ śabdasya upakāreṇa iti na tasya kaścit sahakārī tataḥ upakāreṇa bhāvāḥ pratyayatāṃ pratipadyante, yathā upakāreṇa bhāvyam, abhāve yathokta-doṣa-prasaṅgāt. upakāreṇa vyākhyāte. pāta-pratibandhāt sthāpaka upakārya-a-grahaṇaṃ tasya apy a-grahaṇa-prasaṅgāt, upakārya-upakāraka-bhāvasya grahaṇāt. eka-jñāne upakārya-upakārakaṃ nir-īhaṃ jagat syāt. śabdaupakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, upakārya-upakārakayoḥ kaḥ sahāyī-bhāvaḥ. puruṣaupakārya-upakārakād bhrānti-mātrāt tad-bhāve upakārya-upakāriṇor apy upādhi-tadvatoḥ sahaupakārya-upakāritvaṃ viccheda-a-dṛṣṭir eva vā | upakāryatvāt. an-upakurvāṇaś ca an-āśrayaḥ. jāter upakāryatvād an-upakāriṇā vyaktā yujyante. upakāryatvād anitye ’py a-pramāṇatā || sthitvāupakāryatvād uktaṃ kāya-āśritaṃ manaḥ || yady apy upakāryatvān na ādhāraḥ (144abʼ) nityaṃ hi upakāryatve kā iyam apekṣā nāma. tadutpatti-dharmā

upakāryasya SV_07602 SV_13015 V3_05013 SV_02911 SV_03711 V3_11407 PV_03486 SV_04202 SV_05313 V3_11502 SV_03005 SV_05315 SV_05316 SV_07011 SV_11517 V3_11501 V2_06805 SV_05404 VN_00612 VN_02911 VN_00302 V2_06806 SV_05320 SV_05314 VN_06713 VN_05309 SV_06908 VN_04103 PV_04167 PV_04027 VN_05907 SV_14823 VN_05316 SV_13910 HB_03606 VN_06207 VN_06211 V1_02404 VN_06209 VN_02105 SV_08908 VN_02104 V3_12201 VN_02516 V3_06511 V3_10308 VN_06612 VN_03102 V3_00206 V3_00309 V3_03403 V3_00304 V3_10409 V3_00802 V3_03103 PV_04091 VN_06015 V3_03305 V3_00505 V3_02002 V3_00611 V3_12202 PV_04168 V3_03412 V3_03412

435

-vyañjaka-bhāva-ādeḥ sambandhasya kenacid an-kṣaṇa-antara-utpādād vijñāna-hetavaḥ, an-kṣaṇa-antara-utpādād vijñāna-hetavaḥ. an-a-bhinna-ātmano grahe ||52|| sarva-ātmanā vastu-rūpa-a-vyatirekāt, vyatireke vā anpratibandha-niyamaḥ. pratyupayogaṃ tebhya -kramo ’-dīrghaḥ kramavān a-kramāṃ katham || sāmānyasya an-upakārataḥ ||75|| yadi hy vijñānam utpādayati. evaṃ sati tad ekam upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva -ātma-bhūtābhir ayam ekaḥ śaktibhiḥ. śaktīr tāś ced vyaktayo bhinnā apy ekaṃ sāmānyam āsāṃ vijñānena aparādhaḥ kṛto yat tan na tad ayam āśrayaḥ sāmānyasya sva-ātmany anca vaktavyaḥ. nityasya an-upakāryatvāt. antādarthya-sādhanaṃ vipratiṣiddham. tasmād eka-pratiniyamasya taj-janma-lakṣaṇatvāt tadakiñcitkarasya ca an-upakārāt. tasmād vyaktytapasvī padārthaḥ patito ’neka-sambandhinam doṣo viśeṣaṇa-abhidhānena hetoḥ samarthanaapi hetor a-vyāptiḥ. iha api punaḥ sādhanasyād viṣaya-antara-vat. tena eva kasmād ca, kāryaś ca tāsāṃ prāpto ’sau jananaṃ yad na | (106ab) bhinnānāṃ hy arthānām eka-artha-doṣaṃ kathāṃ pratānayan sva-doṣaṃ paratra ādiṣv artha-viśeṣa-paramparayā aparān arthān sarvasya śabda-arthasya. a-pratipakṣa-doṣa-vādino ’pi doṣa-udbhāvana-mātrād aparasya kathañcit tena na kṣamaḥ | karma-ādi-bheda-avayavaḥ katham || sa-ābhāsa-ukty-ādyidam api yadi pūrva-pakṣa-vādī kuryād vyājalakṣaṇatvāt. tasmān na abhāve kasyacid bhāva-mātraṃ na tatra api prasaṅga-antaraity apy uktam. tasmān na āvaraṇe karaṇakiñcid bhāvayati na vibhāvayati iti na tad-prakārā api vyavahārā loka iti. atha tad eva pūrvam āpanna-nigrahasya para-doṣasukha-ādi-saṃvedanam iti darśana-arthatvād -sādhane nigraha-arhaḥ, na aparatra sva-doṣaaṅgaṃ vācyam. na prasaṅga upakṣeptavyaḥ, tadbhinnam a-bhinnaṃ vā pṛcchann artha-antaramātram eva sādhana-aṅgaṃ vācyam. na prasaṅga -vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā śabda-anityatvasya tyāgād iti. atra ’bhyupeyāḥ, tad-bhāve para-apekṣatvena evam uktam. tena itara-asad-viraheṇa tvayā kaścid a-niyamāt kathā-prasaṅgaḥ. yat tena yadi hy upalabdhi-lakṣaṇa-prāptatvena api tu parīkṣāyā abhyupagama iti na parana asan pratīti-mātreṇa, yataḥ paraśāstraṃ bādhakam eva iti cet, kathaṃ punar -abhyupagamaś ca tena eva kathaṃ bhavet, tadvācyaḥ, anyathā asiddheḥ. etena ātma-paraiti vyāpty-asiddher vyabhicāraḥ. etena madevam a-vacanān na pratiṣedhe doṣaḥ. svaduṣyataḥ || a-niṣiddhaḥ pramāṇābhyāṃ sa ca sva-stha-ātmanām a-pravṛtteḥ. tena ca svaprāmāṇyena abhyupagamāt. sva-avasthitasya doṣa-udbhāvanam. sa hi tasya vastu-pratibandha-abhāvāt. kevalaṃ śāstrana ubhaya-dharmā asti iti. siddhāntatathā eva bhavati, atiprasaṅgāt. na ca ity asat | tulyasiddhāntatā te hi yena a-yathārtha-abhidhānena. yadi sva-vacanakaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrva-

upagama upakāryasya a-pratibandhena abhāvāt. a-sambandhāc upakāryasya apekṣā-ayogāt. śakta-svabhāvasya upakāryasya apekṣā-ayogāt. śakta-svabhāvasya upakāryasya ko bhedaḥ syād a-niścitaḥ | yady apy upakāryasya pāratantrya-ayogāt. upakāre vā śaktyupakāryasya svabhāva-antara-utpattes tathā upakuryād a-saṃśliṣyan varṇa-bhāgaḥ parasparam | upakuryād an-ādheya-viśeṣasya an-anya-apekṣaṇāt upakuryus tāḥ katham ekāṃ dhiyaṃ ca na | (106ab) upakurvate. sa tasmād eka-svabhāvo na bhavati iti upakurvan eka upādhinā api gṛhyamāṇaḥ sarvaupakurvanti, kaḥ punar āsāṃ vijñānena aparādhaḥ upakurvanti. kim antar-gaḍunā sāmānyena. yathāupakurvāṇo ’napekṣasya ādhāra iti yācitakaupakurvāṇaś ca an-āśrayaḥ. jāter vācyatvād a-doṣa upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā an upakṛtasya sāmānyasya vijñāna-janane janane upakṛtya anekaṃ śabdam ātmani tebhyaḥ samāśaṃsan. upakramāt. pratijñā-hetvor virodhaḥ pratijñāupakrame ’navasthā-prasaṅga iti cet. na, abhāva upakriyata iti cet, atra vastu-svabhāvair uttaraṃ upakriyā ||106|| na hy an-atiśayam ātmānam asya upakriyā virodhinī iti sarvo ’yam ārambhaḥ. tāś upakṣipati. ayam eva doṣo ’nena prakaraṇena upakṣipya kathāṃ vistārayet, tac ca sarvaṃ yadā upakṣepa-ādayo dur-mati-vispanditāni ity upakṣepa iti. varṇa-krama-nirdeśavan nirarthakam. upakṣepa-parihāra-a-vivecane || prāg-asiddhaupakṣepa-parihārau viḍambanā | a-sambaddhā tathā upakṣepa-mātreṇa, na punar bhūtasya tathāvidhaupakṣepo ’nyasya. etena a-hetukatve ’pi hy aupakṣepaḥ, tad avaśyaṃ sādhana-aṅga-viṣayatvād upakṣepaḥ. na apy eṣām a-sāmarthyam. tad-vyāpāraupakṣepaḥ samarthaḥ. tan na bādhā-avinābhāvayoḥ upakṣepam abhyupagacchaty eva, tadā apy asāv upakṣepasya anapekṣaṇīyatvād iti. nigrahaupakṣepasya. tatra api saṃvedanam eva ekam upakṣepāt, tat-sādhana-nir-doṣatāyāṃ hi tadupakṣepe ’tiprasaṅgāt. evam a-sādhana-aṅgaupakṣepeṇa tatra kim iti dvi-mukha-buddhiḥ upakṣeptavyaḥ, tad-upakṣepe ’tiprasaṅgāt. evam aupagata ity a-pramāṇād abhyupagamāt tathā eva upagata-pratijñā-tyāgāt pratijñā-hānau viśeṣaupagatatvāt. ye yad-bhāve para-apekṣatvena upagatatvād ity arthaḥ. tatra api kaḥ upagatan na asad utpadyate, na sad vinaśyati iti upagatasya sato dravyasya rūpa-ādi-pratibhāsaupagatena sādhanam. tad-āgama-bādhanāya paraṃ upagatena siddhiḥ syāt. sato ’py a-vastu-kṛtā upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na upagama āgamasya tyāga-aṅgasya a-pramāṇatvena aupagama-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve upagama-ādayo hetu-prayogā vyākhyātāḥ, āgamaupagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate, upagama iṣyate | sandigdhe hetu-vacanād vyasto upagama-upanyāse ’vaśyaṃ sādhanaṃ vaktavyam, upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ upagama-kālaḥ. tatra yāvān artho yukti-sāmarthyād upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra upagama-nibandhaneṣu vicāra-prastāveṣu, anyathā upagama-balena sapakṣa-a-sapakṣau vyavasthāpya upagama-lakṣaṇāḥ || samudāyasya sādhyatve ’py upagama-virodhayor na kaścid bhedaḥ, kas tarhi upagama-virodhasya. yatra an-āśrite kasmiṃścit

upagama V2_09901 SV_01602 V3_00407 VN_02520 VN_00813 SV_10918 SV_16908 V3_03003 VN_02905 V3_00610 VN_01410 SV_07706 V3_03402 VN_00727 V3_02311 V3_01906 VN_02311 SV_05908 VN_01106 V3_02309 V3_00305 VN_01112 PV_02187 V3_00607 V3_01401 PV_03013 V3_00407 PV_04019 V3_01903 V3_01110 PV_04005 SV_17202 V1_01414 SV_11504 HB_00908 PV_04123 VN_01004 V3_01802 V3_06601 VN_02119 PV_03293 PV_03293 PV_02039 PV_02039 V1_01506 SV_16302 V3_07308 SV_00112 V3_04304 HB_00106 V3_04208 SV_01626 HB_00201 SV_00114 V3_04305 PV_02093 PV_02094 PV_02090 PV_03033 PV_03159 HB_00107 V3_00104 PV_03035 NB_03002 SV_00112

436

adṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatvaadṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-yogena, sa eka-dharma-upagame ’para-dharmaca sva-pakṣa-parityāgaḥ para-pakṣaa-pratyakṣatve ’py a-pramāṇasya sattāavisaṃvādād viṣaya-antare ’pi tathātvapunaḥ sambhāvita-puruṣa-pratyayāt pracuratātasya. sa sva-kārya-saṃsūcitaḥ sva-viparyayaśaknuyāt. an-uddiśya a-pramāṇakaṃ śāstra-svabhāva-niṣedhaḥ kriyate. viruddhayor ekamṛd-dravyaṃ pariṇatam iti vyavahārasya utpitsu dravyaṃ na yāti (152aʼ) niṣ-kriyatvapramāṇena a-pramāṇasya bādhanāt. tena rūpa-ādīnāṃ pratisamudāyaṃ svabhāva-bhedanyāyyam, atiprasaṅgāt. api ca śāstraanapekṣam abhyupagamaṃ darśayati iti. śāstraan-iṣṭo ’pi vādino dharmaḥ, śāstrana a-vṛkṣaṃ taj-jñānāya eva tad-arthitayā apara-atiśaya-utpattyā ca vyavahāra-bhedaiti cet, bādhanīya-arthasya śāstrasya a-pramāṇatvena a-pratipatti-yogyatvāt. tadtasya nir-anvaya-upajanana-vināśaa-dṛṣṭeś ca dehād rāga-samudbhavaḥ | nimittaekasya tu yathokta-svabhāva-antara-virahana ātma-arthāḥ. saṃhata-para-arthakriyādhiyaḥ | tathāvidhāyā anyatra tan na anbhinna-deśa-ādi-yogena, sa eka-dharmajijñāsor bhavet prakaraṇa-āśrayaḥ | vipakṣaapi svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstraa-nāntarīyaka-abhyupagamaś ca śāstratena eva ca kathaṃ bhavet | tad-anyaupadiśataḥ svatantrasya vā svayaṃ vacanapratyakṣā, yena indriya-jñānasya vikalpapumbhiḥ sarvathā syān nirarthatā | saṃskāra-abhāvaḥ kriyate, abhāvasya vidhinā kāryatvasiddhaṃ vastu-balena tat | pratīti-siddhavyavasthā syāt. kvacid viṣaye ’sad-vyavahāratathā kasyacid artha-antara-bhūtasya upagatatvāt. ye yad-bhāve para-apekṣatvena yuktā, tayor eva paraspara-sāmarthyauktam upaghāta-jam | kevalaṃ tatra timiram || apavādaś caturtho ’tra tena uktam upaghāte ’pi na indriyāṇāṃ mano mateḥ | syāt sarvasya a-viśeṣataḥ || pratyekam ca buddhiḥ. sā ca parokṣā iti na anugrahavrata-caryā-bhraṃśa-ādinā dharma-a-dharmaguṇa-viśeṣam āviśanti. upādāna-dharmas teṣu samudāya-upacārāt. prayojana-abhāvād an||33|| pakṣo dharmī. prayojana-abhāvād ansamudāya-upacārāt. prayojana-abhāvād anuktam. anyac cet, katham anya-bhāve so ’sti, anyac cet katham anya-bhāve tad asti. artham āśaṅkyeta. tat-sāmarthyād artha-gatāv -pratiṣedha-arthatvāt. tad-eka-deśatvāt tad-pratiṣedha-arthatvāt. tad-eka-deśatvāt tad-arthe naṣṭa-a-jāteṣu vā yathā || mato yady sarva-bhāveṣu hetuḥ kiṃ na iṣyate tayoḥ || gatiḥ || rasa-rūpa-ādi-yogaś ca viruddha | na eva vācyam upādāna-bhedād bheda| mukhyo gauṇaś ca bhāveṣv apy abhāvasya na, sarva-dharmi-dharma-pratiṣedha-arthatvād -ākhyānaṃ parārtham anumānam, kāraṇe kāryaniviśante sad-asad-dharmaḥ kathaṃ bhavet || -ākhyānaṃ parārtham anumānam. kāraṇe kārya’pare ||1|| pakṣo dharmī, avayave samudāya-

upacārāt upagama-virodhāt, tad-viśeṣāṇām anyatra api śakya upagama-virodhāt, tad-viśeṣāṇām anyatra api śakyaupagama-sandarśana-arthaḥ. tad-an-abhyupagame ca upagamaś ca. idam eva ca pratijñā-hāneḥ pradhānaṃ upagamo na yuktaḥ. tan na rūpa-ādibhyo ’nyo upagamo na vipralambhāya an-uparodhāt, niṣupagamana-sambhāvanā-sambhavāt. teṣāṃ ca punaḥ upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ upagamaṃ pramāṇena eṣām arthānām a-pratipādane na upagamasya apara-tyāga-nāntarīyakatvān na ubhayaupagamāt. na ca dharmasya dravyāt tattvaupagamāt. na hy anya-dravya-vṛtter bhāvasya tato upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam upagamāt. yady anya eva rūpa-ādibhyo ghaṭa ity upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā upagamāt sādhya iti tad-viparyāsena virodhaupagamāt. so ’-jānānaḥ katham a-vṛkṣaupagamāt. so ’tiśayas tasya ātma-bhūto ’n-anvayo upagamād anyatra apy astu. tasmān na idaṃ upagamād āgamaḥ, tataḥ sādhana-dharmaḥ, tasmād upagamād iti cet, ko ’yam anvayo nāma bhāvasya upagamād iṣṭam upādānaṃ tu vāryate || imāṃ tu upagamād eva bhinna-deśa-ādibhir yoga-abhāvaḥ, upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-ukto upagamād dhiyaḥ || bāhya-artha-pratibhāsāyā upāye upagame ’para-dharma-upagama-sandarśana-arthaḥ. upagame ’py etat tulyam ity anavasthitiḥ || antar upagame ’pi na itara iti darśana-arthā. tatra upagame ’pi vādino nirastaḥ. katham idānīm aupagame tasya tyāga-aṅgasya a-pramāṇatā || tat upagame na kaścid viśeṣo ’nyatra jaḍasya upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ upagame mukhyaṃ gaja-snānam idaṃ bhavet ||230|| upagame vyatireka-a-vyatireka-vikalpa-anupagame śaśiny apy a-nivāraṇāt || tasya vastuni upagame sa kuta iti vaktavyam. na hy anupalambhād upagame syād anyatara-artha-antara-bhāvaḥ. etena upagamyante, na te tad-bhāva-niyatā iṣyante, upaghāta-apekṣayā jaya-parājaya-vyavasthāpanāt. upaghāta-upalakṣaṇam || mānasaṃ tad api ity eke upaghāta-jam | kevalaṃ tatra timiram upaghātaupaghāto ’sti bhaṅge ’syās teṣāṃ bhaṅgaś ca upaghāte ’pi na indriyāṇāṃ mano mateḥ | upaghāto upaghātau tataḥ syātām, puruṣa-antara-saṃvedanaupacaye dharma-a-dharma-ātmanor vā prakṛtyā upacaryate. tad asiddha-upādāneṣu na sambhavati. upacāra iti cet. na, sarva-dharmi-dharmaupacāra iti cet, na, sarva-dharmi-dharmaupacāra iti cet, na, sarva-dharmi-dharmaupacāra-mātraṃ tu syāt. etena apara-bhāvaḥ upacāra-mātraṃ tu syād ity ayam eṣāṃ parasparaupacāra-mātrāt samāna-nirdeśāt pratipattiupacāra-yogya-dharmi-dharma-pratipatty-artham. upacāra-yogya-dharmi-pratipatty-artham. tathā ca upacāro ’tra sa iṣṭo yan nibandhanaḥ | sa eva upacāro na sarvatra yadi bhinna-viśeṣaṇam | upacārataḥ | iṣṭaś ced buddhi-bhedo ’stu paṅktir upacārataḥ || atīta-anāgate ’py arthe sāmānyaupacārataḥ || saṅketa-anvayinī rūḍhir vaktur upacārasya. evaṃ hi cākṣuṣatva-ādi parihṛtaṃ upacārāt. atra sva-dṛṣṭa-artha-grahaṇam āgamāt upacārāt tad iṣṭaṃ ced vartamāna-ghaṭasya kā | upacārāt. tad dvividham. prayoga-bhedāt. upacārāt. prayojana-abhāvād an-upacāra iti cet.

upacārāt HB_00106 V3_11111 SV_13103 V3_05203 V3_00908 SV_15120 SV_13903 VN_01112 HB_02108 PV_03360 V1_03904 V3_01502 VN_02303 VN_05513 VN_05601 VN_02213 VN_05603 SV_04611 HB_02001 V3_02904 VN_05401 V3_10208 VN_02604 HB_00713 VN_01719 HB_00706 HB_00514 NB_03032 VN_05404 VN_05403 VN_03213 NB_03032 VN_00201 VN_01627 NB_03014 VN_05407 V3_00508 HB_00506 SV_04226 VN_01716 V3_12507 VN_01620 HB_00509 VN_00405 VN_00206 V1_00313 VN_03207 VN_02607 VN_02610 VN_02619 VN_00808 VN_03212 V1_03608 V3_10210 PV_04151 VN_01620 HB_03417 VN_03216 SV_17404 VN_05316 V3_07805 SV_01722 V2_10010 SV_17201 SV_15510

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tato ’pare || pakṣo dharmī, avayave samudāya-chaktir upayujyate, svabhāva-guṇasya śaktāv ’rthakriyāḥ. na hi māṇavako dahana’rthakriyāḥ. na hi māṇavako dahanaapi śaktasya vācakam iti sādhanam iṣṭam vyaktayaḥ kathañcit kvacid upayujyamānās tad-prasaṅgāt. tasyāḥ pūrvāpara-rūpa-hānykim iti na anumanyate. tasya nir-anvaya-sthāyī bhāva-santānaḥ sahakāri-pratyaya|| sādharmya-darśanāl loke bhrāntir nāma ||50|| sādharmya-darśanāl loke bhrāntir nāma sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād ca, tad-abhāve mithyā-pralāpād atra parayathā asya pratipattir bhavati. atha para-vimūḍhas tūṣṇīṃ-bhavati. na hi para-pravṛttebhyaḥ sva-hasta-dānena prāṇinām trir-abhidhānaṃ vā vidhīyate. na ca para(94abʼ) na hi jātiḥ kvacid vāha-doha-ādav -utpattāv api sahakāriṇā kṛta-viśeṣa eva ekatra samyag-jñāna-ayogāt. viṣayadvir-uccāraṇa-prasaṅgāt. dūṣaṇa-viṣaya-arthaṃ hetur ucyate. na ca hetoḥ sambandhaanityaḥ śabdo ghaṭa-vad iti bruvan sāmānyena sādhanam ucyate, tatra ayaṃ svayaṃ prameyaapārthakaṃ tasya upādānam. yadi ca viṣayaplavata eva, upayoga-abhāvāt. viṣaya-lakṣaṇa-prāptāt sato ’nupalambha-abhāvatasmān nivṛtti-vacanam ākṣipta-pratibandha-upadarśanaṃ kriyata eva. na hi sarva-viṣayaiti nāntarīyatvāt pratidoṣa-vacanaṃ viṣayaetena tad-virodhaḥ pratyuktaḥ. dṛṣṭānta-upadarśanam eva bhavati. yac ca pratibandhavyāpti-sādhanaṃ viparyaye bādhaka-pramāṇaapi dvayor viruddhayor ekasya viruddhasya utpattimān kṛtako vā śabda iti pakṣa-dharmapradarśanīyo na aparaḥ, tad-dūṣaṇe ’parasyān na vā ubhayam iti dharmayoḥ sambandhaanvaya-niścayaḥ, nimitta-antara-abhāvaiti. svayam asatām api tathā buddhyā vyartha-abhidhānād eva. nanu ca viṣayaadhikaraṇa-ādy-arthānāṃ pratiṣedha-viṣayatasya yathokta-upalabdhi-lakṣaṇa-prāptir -abhāva-siddhiḥ, uddiṣṭa-viṣayasya abhāvasya anyathā kevalaṃ tad-abhāve na bhavati ity sādhya-viparyaye bādhaka-pramāṇa-an-upalabhamānā na asti ity āhuḥ. tan nimittavirodhaḥ syāt, kiṃ tarhi pratipādita-arthaapi iti cet, tathā api kiṃ sāmānyasya vicāra-abhāvāt. na ca nitya-sāmānyaity eva, tasya hetu-vyabhicāraghaṭo ’-mūlya-dāna-krayī, yaḥ svarūpaṃ ca na -rūpatayā eka-vastu-viśeṣa-svabhāvatā-bhāvam phalam iṣyate | (41ab) yeṣāṃ buddhir eva kasyacid bhāva-abhāvayor vṛtti-vyatirekavān | bādhā-sādhya-aṅga-bhūtānām anena eva -upalabdhi-lakṣaṇa-prāptir upadarśanīyā. dharmiṇi sādhya-dharme ’saty api bhāvas tam aneka-artha-sāmānye śabda-prayogam -sāmarthyasya abhidhānaṃ satya-artham tad avaśyaṃ sādhana-aṅga-viṣayatvād dūṣaṇena vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair santaṃ janayati iti pramāṇaṃ dṛṣṭāntena santaṃ janayati iti pramāṇaṃ dṛṣṭāntena -abhiprāya-vyāpāra-vacane sthāṇau samāropya puruṣas tu sva-samaya-vyāpāram ācakṣāṇa

upadiśati upacārāt. prayojana-abhāvād an-upacāra iti cet, upacārāt. yatra so ’-samarthaḥ, na tatra śakteḥ upacārād ādhīyate pāke. tasmāt satyām api upacārād ādhīyate pāke. tasmāt satyām api upacāreṇa. tato hetu-vacana-pravṛttes tad api upajanana-yogya-atiśaya-pratilambha-hetuṃ vastuupajanana-lakṣaṇatvāt. atha tad-rūpa-āvaraṇānāṃ upajanana-vināśa-upagamād iti cet, ko ’yam anvayo upajanita-viśeṣaḥ sva-kāryaṃ kurvan dṛṣṭo bīja-ādi upajāyate | a-tad-ātmani tādātmya-vyavasāyena na upajāyate | a-tad-ātmani tādātmya-vyavasāyena na upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rājaupatāpa-vidhāne ’pi tattva-a-pratiṣṭhāpanāt. upatāpana-arthā, tadā api kiṃ trir abhidhīyate. upatāpana-krame kaścin nyāyaḥ, yena kaṣṭa-aupatāpanaṃ sat-sammatānāṃ śāstra-kāra-sabhā-sadāṃ upatāpāya santaḥ pravartante śāstrāṇi vā upatiṣṭhate. na ca tādṛśaṃ prakaraṇam antareṇa upatiṣṭhet, anavasthā evaṃ syāt. na ca sahakāriṇo upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte upadarśana-arthe ’nubhāṣaṇe vādi-vacana-anukramaupadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ upadarśana-mātreṇa nityaṃ śabdaṃ pratipadyate. upadarśanam antareṇa api pratipadya paraṃ upadarśanam antareṇa pratīter an-utpattiḥ, kathaṃ upadarśanam upayogaś cet, tena eva tāvad upadarśanam. etal-lakṣaṇas tridhā eva sa hetus upadarśanam eva bhavati. yac ca pratibandhaupadarśanaṃ kṛtvā yugapad doṣaḥ śakyate upadarśanaṃ kriyata eva. na hi sarva-viṣayaupadarśanaṃ ca etad anityaḥ śabdaḥ kṛtakaupadarśanaṃ tad eva anvaya-vacanam ity ekena api upadarśanam. yadi na sarvaṃ sat kṛtakaṃ vā upadarśanaṃ samarthanam. evam anupalabdhau upadarśanam. sarva ete sādhana-dharmā yathāsvaṃ upadarśanasya a-sambhavāt. tasmin dūṣite punar upadarśanāt. ekānta-parigrahe syād eṣa doṣaḥ. na upadarśanāt. vyatireka-niścayo ’pi kārya-svabhāva upadarśanān mithyā-artha eva sāmānyaupadarśanāya pratijñā-vacanam a-sādhana-aṅgam apy upadarśanīnāṃ vibhaktīnām ayogād iti cet, uktaupadarśanīyā. upadarśya-anupalabdhi-nirdeśaḥ upadarśane ’nupalabdhi-lakṣaṇa-prāptasya anyathā upadarśane ’nyasya api tatra abhāve sandigdham upadarśane virodha-abhāvād asya viparyaye vṛtter upadarśanena anupalabdher na asti iti vyavahāraḥ upadarśanena upasaṃhāra-vacanam. etasmāt. anyair upadarśanena. evam eva nityaḥ śabda iti vaktavyaṃ upadarśanena tad-dharmaṃ śabde pratipadyamāne upadarśanena pratiṣedhe kṛte dharma-bhedaupadarśayati pratyakṣatāṃ ca svī-kartum icchati. upadarśayañ śabda-artham adhikṛtya sarvaṃ pṛthag upadarśita-grāhya-grāhaka-ākārā utpadyate, teṣām upadarśitaḥ svayaṃ bhavat-sāmarthyena tat upadarśitā || tatra udāhṛti-diṅ-mātram ucyate upadarśya-anupalabdhi-nirdeśaḥ samarthanaṃ upadarśya kathaṃ dharmī sādhya-dharmavān ity upadarśya pratipādita-vipratipatti-sthānaḥ upadarśya sarvaṃ satya-artham āha śāstraṃ śakyaupadarśyata eva. tatra api na sarvaṃ prāg upadarśyate – sarvaṃ kṛtakam anityam iti. tathāupadarśyate. anyathā eka-dharma-sad-bhāvāt tadupadarśyate. tena ca pramāṇena sādhya-dharmasya upadiśataḥ svatantrasya vā svayaṃ vacana-upagame upadiśati iti nyāyyam. puruṣa-samita-nisarga-

upadiśann

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SV_16903 SV_12018 VN_02211 SV_16904 NB_03062 SV_16822 SV_16219 NB_03130 SV_10915 SV_17528 V2_04509 SV_15511 SV_15508 SV_12614 SV_16811 V2_06705 PV_02030 PV_02283 SV_16329 SV_12114 SV_10813 SV_16706 SV_16910 SV_13312 SV_16811 SV_10903 PV_02283 SV_06204 SV_11419 SV_15714 V1_00410 SV_11421 SV_12614 V2_07002 SV_12104 SV_11205 SV_16220 SV_16813 V2_07002 SV_16814 SV_16328 SV_12527 SV_16716 PV_02210 SV_11027 SV_11104 SV_03422 VN_05515 V1_00209 V1_02406 SV_16607 SV_01907 SV_15916 V2_06507 SV_10208 SV_15015 SV_13614 SP_00011 HB_01214 HB_04002 V3_10804 V3_10802 VN_01709 HB_00716 V3_10805

pratyavekṣyate sambhavati na vā iti. sa eva -sambhava-ādiṣv ātmānam anyaṃ vā praṇetāram -utkarṣa-para-paṃsana-ādīn asad-vyavahārān upaplavād vedaṃ veda-arthaṃ vā anyathā apy sandihyamāno bhūta-saṅghāto ’gni-siddhāv vedas tad-vyākhyānaṃ vā puruṣeṇa puruṣāya -viśeṣasya asiddheḥ, pratyakṣayor apy anyaḥ sarvajña āpto vā sa jyotir-jñāna-ādikam vā ||217|| heya-upādeya-tad-upāyānāṃ tadjanaḥ samanveṣate samadhigata-yāthātathyānām vacana-jñāḥ, te tat-pratipādane punar iti nyāyyam. puruṣa-samita-nisarga-siddhayor -kṛtaḥ, na tu śabda-svabhāva-kṛtaḥ, puruṣaa-rūḍha-śabda-bāhulyāt, tad-arthasya puruṣa-kāra-samayāt pāṇinīya-ādi-vyavahāra-vat, na, tasya ayogād artha-abhidhāne puruṣamṛgyate kaścit tad-ukta-pratipattaye | a-jñaabhiyogavān vaktuṃ yatas tasmāt pramāṇatā | ca vartamānāḥ samarthāḥ. tat-samaya-āśrayo ’nyatra idānīntanānām anviṣa-śamanāya takṣaka-phaṇa-ratna-alaṅkārana api svayaṃ vedaḥ svārthaṃ vivṛṇoti, vā sambhāvanā-bhraṃśa-bhaya-ādinā anyathā saha pṛthag vā. na hi pratyakṣe ’rthe paraupadeśa-apekṣaṇāt. na hy apauruṣeye tasminn tat-prahāṇāya snāna-agni-hotra-āder anpramāṇatā | upadeśa-tathābhāva-stutis tadeva nivartyam. an-āśaṅkamāno vā kiṃ parasmād prakṛtyā eva vaidikā niyatā iti cet. na -guṇa-śakti-bhede dṛṣṭo gava-aśva-vat. antal-lakṣaṇaṃ vyāptyā kathayed yathāprakāśayeyuḥ, vyākhyā-vikalpaś ca na syāt. tad-arthasya puruṣa-upadeśa-apekṣaṇāt. tadeva pratipādane liṅga-vad avalambante, ananyatra anupalambhasya upalambhasya vā paraprahāṇam. sa tu kṣīṇa-doṣo dur-anvayo yadupadiṣṭayor mantra-a-mantrayor a-parijñānāt. svayaṃ pratipatti-prasaṅgāt, rūpa-ādi-vat. -vad avalambante, an-upadeśād a-pratipatter ca puruṣāṇāṃ svatantrāṇāṃ yathā-tattvam tat-kṛtaṃ hi te samayam anupālayantas tadtat kiñcit kutaścid āgatam ity ekasya kiṃ samanuyanti, āhosvid viparyayam iti. na, -sāmarthya-garbhe śakto ’pi vastuni | nirdoṣa-utpattir api. na ayaṃ doṣaḥ. yasmān nirpuruṣasya doṣeṣu na sambhavati. tasya nirvartamāno dhvanir a-svātantrya-ādi-doṣair kaṣṭa-a-pratīta-druta-saṅkṣipta-ādibhir anyas tu buddhau sākṣāt svabhāva-rūpaṃ paśyāmaḥ. na ca asya ayam ātmā parasvayaṃ samarthasya prasādhane ’sya tad-āgamakāraṇatvam, yad artha-antara-bhāve svabhāva-an-āgame ’pi bhāvāt. na hi yo yasya sattāca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthyana ca tathā viprakṛṣṭeṣu sva-sāmarthya-yathārtha-jñāna-hetutvam. na hi puruṣa-doṣakāryatā-viśeṣa eva sākṣāc-chaktyna ato ’nyat tasya lakṣaṇam | bhāva-abhāvakiñcid eka-svabhāvatve ’py aneka-pratyayapṛthag ato lakṣaṇam, tena eva avagatatvāt, tarhi vyatirekād api. tad-abhāvād an-anya-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya antasya eva sādhanasya yan na aṅgaṃ pratijñāapi tat-pratipatter utpatter iti. etena -tat-sandehābhyām abhāva-asiddhir ity an-

upanayaḥ upadiśann upaplavād vedaṃ veda-arthaṃ vā anyathā upadiśanto yad evaṃ prativyūhyeran. tatra upadiśanti. na ca para-vipaṃsanena lābha-sat-kāra upadiśed iti. śrūyante hi kaiścit puruṣair upadiśyamānaḥ sandigdha-asiddhaḥ. yathā iha upadiśyamānam a-naṣṭa-sampradāyam eva anuvartata upadiṣṭayor mantra-a-mantrayor a-parijñānāt. upadiṣṭavān, yathā – ṛṣabha-vardhamāna-ādir iti. upadiṣṭānām a-vaiparītyam avisaṃvādaḥ. yathā upadeśa-anapekṣaṇāt. a-jñasya ca atīndriya-guṇaupadeśa-antaram apekṣante. satyam etat, tathā api upadeśa-apekṣaṇa-a-viśeṣād anya-viśeṣa-abhāvāc ca upadeśa-apekṣaṇāt, artha-antara-vad eva. na hi upadeśa-apekṣaṇāt. tad-upadeśasya tad-icchāupadeśa-apekṣaṇāt. na hy apauruṣeye tasminn upadeśa-apekṣatvāc ca. upalambha-yogya-a-yogyaupadeśa-karaṇe vipralambhana-śaṅkibhiḥ || tasmād upadeśa-tathābhāva-stutis tad-upadeśataḥ || upadeśa-nir-apekṣāṇām a-sāmarthyāt, tatra api tad upadeśa-pāṭha-a-śakteḥ. sā ca anyatra apy ekena upadeśa-vat, kāka-danta-parīkṣā-vac ca. tad upadeśa-vaiyarthya-prasaṅgāt. tad ayam aupadeśa-sambhavāt. tat-pratyayāc ca tad-bhaktānām upadeśo garīyān. tad ayaṃ sthiteṣv anyeṣu upadeśo yuktaḥ. tasya kenacid ajñānāt, upadeśaḥ. sa iyaṃ śakya-pariccheda-a-śeṣa-viṣayaupadeśataḥ || pramāṇa-tattva-siddhy-artham upadeśam apekṣate. a-śrotṛ-saṃskāraṃ ca bruvāṇaḥ upadeśam apekṣeran, na anyathā saṅketena upadeśaṃ ca enaṃ lokaḥ pratipadyate. na tadvad upadeśaṃ pravartamānasya a-vipralambha-artham. upadeśasya ca iṣṭa-saṃvādaḥ śakya-vikalpe na asti upadeśasya tad-icchā-anuvṛtter a-nirṇaya eva veda upadeśād a-pratipatter upadeśe ca śabdānām upadeśād a-pratyayād a-niścaya-arthatvāt. svayaṃupadeśād ayaṃ pratipadyeta. mā bhūt puruṣaupadeśe ’pi kathañcit svabhāva-viveka-a-pratīter upadeśe ca puruṣāṇāṃ svatantrāṇāṃ yathā-tattvam upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ upadeśena avisaṃvādasya asiddher an-āśvāsaḥ. veda upadeśena ca vartamānāḥ samarthāḥ. tat-samayaupadeṣṭuḥ prabandhena abhāvād apara-pūrvakam ity upadeṣṭuḥ sva-abhiprāya-prakāśanena sampradāyaupadrava-bhūta-artha-svabhāvasya viparyayaiḥ || upadrava-bhūta-artha-svabhāvasya viparyayaiḥ|| na upadravatvāt. a-śeṣa-doṣa-hāneḥ, paryavasthānaupadrūyate. na ca artha-antaram anyasmād upadrotavyaḥ, yathā-uttara-pratipatti-vimūḍhas upadhāna-sāmarthya-rahito ’yukta-pratipattir eva. upadhāno yuktaḥ, tad-a-viśeṣe ’pi svabhāvaupadhānaṃ kam atiśayaṃ puṣṇāti. a-samarthaṃ tv upadhānam. kāryasya api tad-bhāva eva bhāvaḥ. tac upadhānaṃ na apekṣate sa tasya hetuḥ. a-hetuś ca upadhānāj jñāna-utpādana-śaktiḥ. na ca avaśyam upadhānāj jñāna-utpādana-śaktir asti. na ca upadhānād eva artheṣu jñāna-vibhramaḥ. tadupadhānena jñāna-janakānāṃ vyaktir ity ākhyātam upadhir yogaḥ kārya-kāraṇatā yadi || yoga-upādhī upadheya-viśeṣatvam iti na nir-bandho ’smākaṃ mṛt upanaya-artha-vat pakṣa-dharmatvāt. anvayaupanaya iti cet, tulyā vṛtti-tat-sandehābhyām upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na upanaya-nigamana-ādi, tasya a-sādhana-aṅgasya upanaya-nigamana-ādikam api pratyuktam, etāvatā upanayaḥ. dṛśyatayā ca tayor ātmanor virodha-

upanayaḥ V3_10802 SV_06425 SV_17208 SV_15813 V1_00305 V1_00303 V3_10801 SV_15915 V2_04907 HB_01104 V3_09312 V1_04011 V1_02204 V1_00801 HB_03708 SV_10718 SV_15522 V1_02202 PV_04185 V3_10004 SV_06206 V3_10504 SV_06126 SV_06115 PV_04057 V3_02205 PV_04236 V2_05601 PV_03433 V3_12601 SV_10625 VN_04018 V3_01306 NB_03045 VN_03816 SV_09505 V3_07408 SV_05223 VN_02005 VN_06018 VN_02102 VN_02023 V3_13104 VN_06015 HB_01516 V3_06702 V3_06501 V3_00609 VN_00102 VN_05202 SV_02117 V2_09104 VN_06213 V1_04313 PV_03288 PV_03214 V1_04314 PV_03361 V1_03907 V1_02906 PV_03212 PV_03214 SV_04511 SV_16512 SV_08524

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an-upanaya iti cet, tulye nyāye kiṃ na arthakriyā-yogyam adhyavasāya śabda-artham -a-pracyuter a-vidheyasya puruṣāṇāṃ kvacid kathaṃ tata iti. a-sambandhāt. viṣayaviśeṣaḥ. tad ime kvacit kiñcid asiddham an-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham iti cet, nanv evam ātmani dṛṣṭasya aparatra-vāsanā-prabodhād anapekṣita-bāhya-arthatad-viparyaya-vyatirekiṇo ’rtha-mātrasya hi nir-abhiprāya-vyāpārāḥ sva-hetu-pariṇāmayā iyam udaka-dhāraṇa-ādy-arthakriyāyām nīla-pīta-vat. viṣayasya vijñāna-hetutayā indriya-virahe ’-darśanād an-upahata-indriya’rthānām a-pratīti-prasaṅgāt. tasmād ayam svalakṣaṇa-yuktayor hetvor ekatra virodhena iti. uktam atra – na āgameṣu sarva-arthā yathā mat-praṇītam etad abhimata-artha-ādy-utpattir na a-viṣayā, yathāsvaṃ viṣayabhāsante vyavahāras tad-āśrayaḥ || vyavahāravyavahāras tad-āśrayaḥ ||77|| vyavahāraeva śabdānāṃ kṛta-saṅketatvāt. a-vyavahāraa-bhinna-pratyaya-viṣayasya vyavahāravyarthatvād vacanasya. tathā vyavahārasyāt taj jñeya-ādi-padeṣv api | vyavahārakiṃ duṣṭas tatra sidhyati || dharmān ankiṃ duṣṭas tatra sidhyati ||16|| dharmān aniva || a-tadvān api sambandhāt kutaścid iva ||27|| a-tadvān api sambandhāt kutaścid | siddhaṃ tat svata eva asya kim arthena kenacit prakaraṇena imaṃ vyavahāra-patham vyavaccheda-anapekṣo na vivāda-āśraya iti na a-doṣa-udbhāvanaṃ ca. sādhana-vādino hy an-uktatvād iti cet, yad-vivādena sādhanam iṣṭa iti yatra arthe vivādena sādhanam a-śakya-paricchedaiḥ klība-pralāpa-ceṣṭitair sa tathā sādhya ucyate. na punas tathā asya sa tathā sādhya ucyate. na punas tathā asya bhavati iti na sarvadā a-sāmarthyam. viṣama punas tatra a-jijñāsita-viśeṣa-prasaṅgasarvo nyāya-pravṛttaḥ pūrva-uttara-pakṣajijñāsitasya arthasya pratijñāyām anyatra vā -bhāvāt pakṣī-kṛta eva iti na pṛthag asya -prastāve ca an-āgama-āśrayān na āgama-ātmanām a-pravṛtteḥ. tena ca sva-upagamakṛtaṃ punaḥ kārayati. tathā hi bīja-ādyapi svabhāvena arthato virodhāt. tad’n-agner iti. pratiṣedhya-artha-bādhaka-rūpaavayavi-pratiṣedha-ādiṣu bahu-mukhair nyāya-vādinam api vādeṣv asad-vyavasthātv a-punaruktaṃ śabda-abhyāsād artha-viśeṣaa-calasya artha-antara-yoge ’pi tad-bhāva-ana-calasya artha-antara-yoge ’pi tad-bhāva-an-upekṣaṇam. paryanuyojyo nāma nigrahakathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann ’khilam || trividhaṃ kalpanā-jñānam āśrayaca iyaṃ bhāvānāṃ bheda-saṃsthitiḥ | tadpramāṇa-itaratāṃ brūyāt, viśeṣa-abhāvāt. api tad-ātmanaḥ | asti iyam api yā tv antarapi tad-ātmanaḥ | asti iyam api yā tv antarata eva vikalpo ’-vastu-nirbhāsād visaṃvādād | jñānasya a-bhedino bheda-pratibhāso hy | tad-upaplava-bhāve ca teṣāṃ bhedo ’py | rūpam ekam anekaṃ ca teṣu buddher -niyamānām atyakṣa-āveśād a-vidvān eva doṣa-sthiti-pracyuti-kalpanā na kalpante.

upaplavaś upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha upanayati iti. tatra eva ca te śabdās tais tair upanayana-apanayana-a-sambhavāt. jñātā vā upanayanād ayam asya śrāvakaḥ syāt. tac ca na upanayanto ’n-apanayanto vā kathaṃ kasyacit upanayanty apanayanti vā. yatra prāg dṛṣṭās tatra upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya anupanidhayo bhavanti. bāhya-apāya-an-āgame ’pi upanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ proktam, upanidhi-dharmāṇas tat-prakṛtes tathā-bhavanto na upanidhīyate, yām ayaṃ jantur adhyakṣam upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti upanidhau ca punaḥ sambhavāt. na apy a-manaskārāḥ, upanipatya vijñānaṃ janayan na an-ātmaupanipāte viruddhāvyabhicārī iti. na ca tasya upanibadhyante ’-prakaraṇa-āpannatvād iti. api ca, upanibandhanaṃ vākyam evaṃ niyuñjānam anena upanibandhanānāṃ sukha-ādīnāṃ tat-sannidhānaupanīto ’tra sa eva a-śliṣṭa-bheda-dhīḥ | sādhyaḥ upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ | sādhyaḥ upanītaś ca na eva kaścij jñeya-ādi-śabdo ’sti, upanītasya sādhya-dharmiṇaḥ sādhanatve pratijñāupanītānāṃ jñeya-ādi-padānām api kenacid upanīteṣu vyavacchedyo ’sti kaścana ||123|| upanīya eva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma upanīya eva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma upanīyate | dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a upanīyate | dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a upanīyate || sarva-ātmanā hi sārūpye jñānam upanīyante. anyathā hi tatra a-vyavahāra eva syāt. upanyasanīya eva syāt. kiṃ ca, sad-asat-pakṣaupanyasta-sādhanasya samarthane kartavye tad aupanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. upanyastaṃ tasya siddhim icchatā so ’n-ukto ’pi upanyastaiḥ. evaṃ hy atiprasaṅgaḥ syāt. pakṣaupanyāsa-pūrvako ’nvayaḥ sādhya-ukter iha anupanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha anupanyāsaḥ. tathā hi nīla-āder netra-vijñāne upanyāsas tad-vyākhyā-prasaṅga-vitatha-pralāpaś upanyāso dvayaṃ na atipatati. etena eva vitaṇḍā upanyāso vyākhyānaṃ vā artha-antara-gamanān upanyāso vyākhyānaṃ vā. tasmād evaṃ-vidhasya api upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ upanyāse ’vaśyaṃ sādhanaṃ vaktavyam, anyathā upanyāse nirloṭhitam etat. tasmāt tat-svabhāvasya upanyāsena anupalabdheḥ prayogaḥ syād iti darśana upanyāsena vā prayujyate, yathā – na atra śītaupanyāsair ekatva-aneka-vṛttyor virodhāt upanyāsaiḥ śaṭhā nigṛhṇanti, tan-niṣedha-artham upapatteḥ, yathā hetv-apadeśāt pratijñāyāḥ punarupapatteḥ. sa ca artha-antarād bhavann anityatā upapatteḥ. sa ca artha-antarād bhavann anityatā upapattyā codanīyaḥ, tasya upekṣaṇaṃ nigrahaupaplava-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa upaplava-udbhavam | a-vikalpakam ekaṃ ca upaplava-bhāve ca teṣāṃ bhedo ’py upaplavaḥ || na upaplava-vāsanā-visandhi-doṣād a-prabuddhasya apy upaplava-samudbhavā || doṣa-udbhavā prakṛtyā sā upaplava-samudbhavā ||52|| doṣa-udbhavāt prakṛtyā upaplavaḥ | pratyakṣa-ābhaḥ (33abc) dvividha upaplavaḥ || tatra ekasya apy abhāvena dvayam apy upaplavaḥ || na grāhya-grāhaka-ākāra-bāhyam asti upaplavaḥ ||87|| bhedas tato ’yaṃ bauddhe ’rthe upaplavaḥ kaścit tattvaṃ vyācaṣṭe na apara iti na upaplavaś ca sāmānya-dhiyas tena apy a-dūṣaṇā ||16

upaplavas

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SV_15607 PV_03286 SV_16903 PV_04235 V2_05518 PV_03354 V1_03807 PV_03217 V1_03809 PV_03355 SV_16901 PV_03282 V1_02713 V1_02901 PV_02227 V1_02508 V1_02510 V1_02511 V1_00201 V2_04512 V3_13403 V1_01501 V2_08102 SV_16526 NB_02042 SV_05608 SV_13703 V2_09503 SV_01217 V2_09503 PV_02122 SV_01004 V1_00907 SV_13702 SV_13703 SV_08112 SV_08111 PV_02031 SV_05125 VN_05413 VN_04005 SV_01003 V2_07313 SV_00505 V3_11110 SV_06822 SV_15120 SV_06709 V1_00902 HB_00705 SV_07116 V3_08804 SV_08109 HB_01101 HB_01111 SV_16322 HB_03815 SV_07103 V3_08706 HB_01206 HB_01301 SV_13704 V2_08901 V3_13402 VN_01121

sarvatra iti sarvadā phala-dāḥ syuḥ. -vat | tad-bhāvanā-jaṃ pratyakṣam iṣṭaṃ śeṣā sambhavati na vā iti. sa eva upadiśann ca artho bhinna ekas tatas tataḥ | tais tair ca artho bhinna ekas tatas tataḥ | tais tair saṃvitti-bhedavān iva lakṣyate || mantra-ādy-bhedavān iva lakṣyate ||44||. mantra-ādy|| yathāsvaṃ-pratyaya-apekṣād a-vidyāapi ||45|| tathā eva a-darśanāt teṣām an-rahitā api || tathā eva a-darśanāt teṣām annūnaṃ vismṛtavān puruṣo rāga-ādibhir || kāma-śoka-bhaya-unmāda-caura-svapna-ādykāma-śoka-bhaya-unmāda-caura-svapna-ādyna ca tat tādṛg-arthavat ||32|| middha-buddhi-hānyā atra tyāgo na tu viparyaye | buddhi-vivarta iti cet, pratyakṣo viṣaya-prasaṅgāt. viṣayo ’sti iti ca viṣayaasiddheḥ sato ’py asad-a-viśeṣāl laiṅgikavisaṃvādyate. nanv anyad api śābdanigadanto dṛṣṭāḥ, avinābhāva-a-vacanād kenacid ātma-antara-pratiniyamaḥ, yena syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita -ādayo viṣaya-upalambhaś ca pratividitā eva eva hy āgamas tat-pratipatty-artham -prayogāḥ svabhāva-anupalabdhau saṅgraham eka-kāryās tu vyaktayaḥ kalpanā-viṣayatām na upayuktam iti cet. katham idānīm vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā, vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā vā, upayukta-phala-vat. atra apy bardheta svabhāvaś ca na tādṛśaḥ || tatra -chaktir upayujyate. śakty-upayoge hi sa eva sākṣād buddhāv an-upayogāt smṛti-prabodhe ca -upayogi. siddham eva tad anya-vaikalyān na upayuktam iti cet. katham idānīm upayukta-antasya upayoge śaktāv arthakriyāyām eva ’bhyupagame ’tiprasaṅgād dravyam eva | kīṭa-saṅkhyā-parijñānaṃ tasya naḥ kva grāhiṇo vijñānasya na bheda ālambana-bhāvena dūṣaṇa-vādinā dūṣaṇe vaktavye yan na tatra abhidhānān nigṛhīte hetv-antara-cintā kva uktaḥ. rāgasya an-upayoge kathaṃ tac-chaktir pramāṇam uktā. na tu vyatireka-darśana-ādāv pramāṇam uktā. na tu vyatireka-darśana-ādāv rāgasya an-upayoge kathaṃ tac-chaktir -vad vācyam. ye ’pi pṛthak samastā vā kvacid kārya-viśeṣā hi vyaktayaḥ kathañcit kvacid kvacin niveśyante. tatra yady anekam ekatra syāt. ataś ca yaḥ prāg a-janako buddher pareṇa api tad ucyamānaṃ plavata eva, kriyeta. artha-antaratve tatra eva asya kriyate. artha-antaratve tatra eva an-upayogitva-prasaṅgāt. tasyāṃ tasya sahakāriṣu samartha-svabhāveṣu ko ’parasya svabhāva-bhedena tad-viśeṣa-upayogataḥ, tadtasmān na mantrāḥ puruṣa-praṇītā api tadlakṣaṇaṃ na para-rūpam, pratipatti-janmany sarva eva vastu-sambandhā janakasya eva sarva eva vastu-sambandhā janakasya eva tena bhinnaḥ svabhāvaḥ kulāla-mṛt-piṇḍayor -sādhane. tena sahakāriṇaḥ pratyayā na eka-svabhāva-a-saṃsparśī tasya eva atiśayasya iva trapuṣayoḥ, kvacit prabhāve sparśapradarśyeta, kaḥ sādhya-sādhane tasya pratyakṣatā-a-pratyakṣatā arthakriyā-

upayogo upaplavas tv alpīyaso ’pi kramasya bhraṃśād upaplavāḥ || śabda-artha-grāhi yad yatra taj upaplavād vedaṃ veda-arthaṃ vā anyathā apy upaplavair nīta-sañcaya-apacayair iva || a-tadvān upaplavair nīta-sañcaya-apacayair iva ||27|| aupapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | upapluta-ātmanām | vijñaptir vitatha-ākārā jāyate upapluta-cakṣuṣā | dūre yathā vā maruṣu mahān upapluta-cakṣuṣām | dūre yathā vā maruṣu mahān upapluto ’nṛtam api brūyād iti na asya vacanaṃ upaplutāḥ | abhūtān api paśyanti purato upaplutāḥ | abhūtān api paśyanti purato upaplutānām apy anubhūta-smaraṇa-ākārā vikalpā upabhoga-āśrayatvena gṛhīteṣv indriya-ādiṣu || upabhogaḥ, tad-a-pratyakṣatve ’nya-pratyakṣa-vat upabhogaḥ prāptaḥ, tad-bhogasya a-pratyakṣatvād upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅgaupamāna-ādikaṃ pramāṇam asti. pramāṇasya sato upamāna-sādhya-tad-āvṛtti-vacanānāṃ ca prayogāt upamānāt sādhanaṃ syāt. na hy arthasya kenacit upayann apayaṃś ca kva antar-bhāvyatām arthe upayanty apayanti ity anityāḥ. ta evam-prakṛtayaḥ upayācyate. anyathā saty api tasmin pramāṇaupayānti. pāramparyeṇa artha-antara-vidhiupayāntyas tathā anayā vibhramān miśrī-kriyanta upayukta-an-upayuktayor a-bhedaḥ. na api bhedaḥ upayukta-phala-vat. atra apy upayukta-vyatiriktaupayukta-vad iti. atra api vivakṣita-a-śeṣa-pakṣī upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhyaupayukta-śaktīnāṃ viśeṣa-an-uttarān prati | upayuktaḥ syāt, tac ca na asti ity uktam. tasmān upayuktatvān na asya an-upakāriṇo buddhir bhāvam upayuktam iti cet. katham idānīm upayukta-anupayuktayor a-bhedaḥ. na api bhedaḥ śabdaupayujyata iti kiṃ na iṣyata iti kim antarāle ’nupayujyata iti vācyam. tasya upayoge śaktāv upayujyate || heya-upādeya-tattvasya saupayujyate, tadā na tau kadācid api śliṣṭau upayujyate, tasya abhidhānam a-doṣa-udbhāvanaṃ upayujyate. yadi prāk-sādhana-vādī hetum upayujyate. śakty-upayoge hi sa eva upayuktaḥ upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād aupayujyate, saṃśayāt. dvitīyā tv atra pramāṇaṃ upayujyate, svabhāva-guṇasya śaktāv upacārāt. upayujyante, ta avasthā-viśeṣa-vācibhiḥ sakṛd eva upayujyamānās tad-upajanana-yogya-atiśayaupayujyeta, tad avaśyaṃ tatra codanīyam. tasya upayoga-a-viśeṣataḥ | sa paścād api (6abcʼ) syāt. upayoga-abhāvāt. viṣaya-upadarśanam upayogaś cet, upayoga iti kaḥ patataḥ pratibandhaḥ. upayoga iti kaḥ patataḥ pratibandhaḥ. upayoga iti cet kim idānīṃ śaktyā. śaktyupayoga iti cet, na vai bhāvānāṃ kācit prekṣāupayoga-kārya-svabhāva-viśeṣa-a-saṅkarāt. yathā upayoga-nir-apekṣāḥ svabhāvena phala-dāḥ. ye ’pi upayoga-mātrāt tal-lakṣaṇatve ’tiprasaṅgāt. evaṃ upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇaupayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇaupayoga-viṣaya iti cet, uktam atra. api ca yadi upayoga-viṣayāḥ kārya-svabhāvasya ekatve ’pi upayoga-siddhes tasyāḥ kāraṇatva-prasaṅgāt. yasya upayoga-sraṃsinyor iva harītakyoḥ. tasmān na suupayogaḥ, a-sambandhāt. na hi kathañcit sādṛśyaupayogo ’n-upayogaś ca ity-ādi. asti paryāyo

upayogo V1_00814 SV_13707 V3_12403 VN_01121 HB_00706 HB_02303 SV_15811 SV_02024 V2_09002 HB_00712 PV_03246 PV_04197 V3_05409 HB_01111 HB_00404 SV_12326 V1_01114 SV_13424 V2_09102 SV_02115 V1_01910 SV_13118 V3_05303 V3_05005 SV_12820 SV_00504 V2_07312 SV_14015 SV_08727 SV_08728 V3_05310 V1_00907 V2_09111 HB_01302 SV_08109 SV_13706 SV_13702 SV_08108 V3_11803 VN_04110 SV_10917 SV_10207 V2_06506 V3_11407 V3_02409 SV_14706 SV_05326 SV_13706 PV_03311 V1_03213 V1_00809 SV_01003 V3_11110 V2_09102 SV_02115 SV_08111 SV_01004 SV_08108 SV_07308 V3_12603 V3_02410 VN_02013 V3_02410 VN_06609 SV_10701

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prasaṅgāt. tataḥ smṛtyā vyavadhānān na arthatasmād atiśeta eva a-vyavahita-sāmarthyaātma-sannidhāyane ko nairātmyād vyatirekasya -a-pratyakṣatā arthakriyā-upayogo ’neva, upayoga-abhāvāt. viṣaya-upadarśanam naśvare ’-naśvare vā bhāve na vināśa-hetor na vaktur iti viśeṣa iti cet. kaḥ punar ca saha-utpatti-vināśau sarvasya ca sarvatra saha-utpatti-vināśau sarvasya ca sarvatra -vacanam antareṇa api pratītir iti kas tasya || asataḥ prāg a-sāmarthyāt paścād vā anna | tasya āvṛty-akṣa-śabdeṣu sarvathā anna | tasya āvṛty-akṣa-śabdeṣu sarvathā anna, yathāsvaṃ svabhāva-bhedena tad-viśeṣapūrva-pratyakṣa-kṣaṇena kvacid a-bhinnakvacid a-pratipattiḥ. tathā ca sad apy antataḥ sarvathā sākṣād vinivṛtteḥ, paramparasā ca iyaṃ krama-bhāvinī sad-asatos tulyavā. tathā ca bhāvas tadvān na syāt, anvā. tathā ca bhāvas tadvān na syāt, tad-ansāmarthya-kāle ca kārya-niṣpatter an-upakāriṇam. tato labhyasya atiśayasya kāryaartham, tato labhyasya atiśayasya kāryaprayatnasya āvaraṇa-indriya-śabdeṣv anupakāra-viśeṣād atiśayavatāṃ kārya-viśeṣaviparyayāt. tatra ādyā sad-vyavahāra-niṣedhatatra dvitīyā sad-vyavahāra-niṣedhasāmarthyāt. svayaṃ samarthe tasya ana-kārako ’sti. sarveṣāṃ sarvatra paryāyeṇa vā vipariṇatāyās tan-niveśinyā rūpa-antareṇa etena prayatnasya indriya-śabdanetra-dhīḥ ||6|| arthasya sākṣād buddhāv anca. tato ’pi kasyacid bhāve tad-aniti yathā iha kāraṇa-bhedo bhinna-viśeṣaupayoga iti cet kim idānīṃ śaktyā. śaktyeva bhāve sādhya-siddhis tad eva hi tatra eva yat tathābhūta-vijñāna-a-vyavadhānapāka-ādy-arthakriyā-upayogena dravyasya aniti cet, na, a-pratibaddha-abhāvena anvacanam, tad eva an-arthakaṃ sādhya-siddhyvakṣyamāṇa-nītyā. tasya asya puruṣa-arthadeśa-kāla-vyavahitā vā prakaraṇa-anbhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-anupakāryasya svabhāva-antara-utpattes tathā hi sva-icchā-kalpita-bhedeṣv an-artha-tantrasyāt. tathā ca sarvaḥ sarvasya kathañcid tad-upakārī. tad-apekṣasya āśrayasya tadtad eva hi tatra upayogi yuktam. tad-atiśayaeteṣāṃ vyavadhānāt kriyāṃ prati || sarveṣām kāraka-atiśaya-asiddheḥ, sarva-kārakavā gṛhṇīyāt. api ca arthatad-anumāne ’tiprasaṅgaḥ uktaḥ. rāgasya anhetos teṣv a-sambhavāt saṃśayaḥ. rāgasya antathā ca bhāvas tadvān na syāt, an-upayogāt. ca bhāvas tadvān na syāt, tad-an-upayogāt. dravyam eva upayujyata iti vācyam. tasya upayoge kathaṃ tac-chaktir upayujyate. śaktypācaka-ādīnām. tasyā eva pāka-ādy-arthakriyānivedayiṣyate ca. tasmād ye viṣayāḥ sākṣād -bhāvaḥ. kevalaṃ buddhir evaṃ-sambandham artha-tantra-upayogiṣu padārtheṣu vyavasthām ghaṭa-anyatara-sadvitīyo ghaṭa iti pratijñām uparacayan kaścin nivāryate. na hi tathā-āvir-bhāvāv antareṇa na kasyacit pravṛttyśabda-artho ’san san vā kañcit puruṣa-artham

uparuṇaddhi upayogo ’nantara-vyāpāra-phalaḥ syāt. ataś ca yaḥ upayogo ’vasthā-bhedas tad-anyam. an-atiśayasya upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ upayogaś ca ity-ādi. asti paryāyo ’vasthā śaktir upayogaś cet, tena eva tāvad darśitena ko ’rthaḥ. upayogaḥ. tasmād vināśe ’napekṣo bhāvas tad-bhāva upayogo vaktuḥ śrotari yena upādhir iṣyate. tataḥ upayogaḥ syāt. anyathā ekam ity eva na syāt. nāma upayogaḥ syāt. anyathā ekam ity eva na syān nāmaupayogaḥ. sva-niścaya-vad anyeṣāṃ niścayaupayogataḥ | prāg-bhāvaḥ sarva-hetūnāṃ na ato upayogataḥ || kadācin nir-apekṣasya kārya-a-kṛtiupayogataḥ ||35|| kadācin nir-apekṣasya kārya-aupayogataḥ, tad-upayoga-kārya-svabhāva-viśeṣa-aupayogatvād uttareṣām a-prāmāṇya-prasaṅga iti cet, upayogam apauruṣeyam. bauddha-ādīnām a-mantratve upayogasya atītād api darśanāt. tad ayam aupayogā iti dhvanibhir a-śakya-sādhanaṃ kāryam. upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā upayogāt. upayoge vā sa eva asya sva-ātma-bhūto upayogāj jñāna-hetor viṣayasya saha-bhāvo upayogāt. tathā śabdo ’pi yadi kiñcid apekṣya upayogāt. tathā śabdo ’pi yadi kiñcid apekṣya upayogāt. na hi tasya upalambha-āvaraṇaṃ upayogāt. pratyekaṃ tv avayaveṣu samartheṣu upayogāt pramāṇam uktā. na tu vyatireka-darśanaupayogāt pramāṇam uktā. na tu vyatireka-darśanaupayogāt. prayoga ity api iṣṭa-sādhana-samarthaupayogāt. śakter vā vipariṇatāyās tan-niveśinyā upayogāt. sa eva khalv ayaṃ paryāyo bheda-āśraya upayogāt sāphalyaṃ pratyuktam. indriya-upakāreṇa upayogāt smṛti-prabodhe ca upayuktatvān na asya upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na upayogān na eka-kāryaḥ, tathā cakṣur-ādibhyo upayogāya śakty-antarasya vyatirekiṇo ’bhyupagame upayogi yuktam. tad-atiśaya-upayoge ’py asya upayogi. siddham eva tad anya-vaikalyān na upayogitva-prasaṅgāt. tasyāṃ tasya upayoga iti upayogino ’bhāvasya vyāpty-asiddheḥ. yadi prāṇaupayogino ’bhidheyasya abhāvān niṣ-prayojanatvāc upayogino ’bhiyoga-arthasya avisaṃvādād viṣayaupayogino dravya-viśeṣā na tāñ śāstraṃ viṣayīupayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayīupayogināṃ nānā-svabhāva-upakāra-sādhanam etat. na upayogiṣu padārtheṣu vyavasthām uparacayan kaścin upayogī iti na kaścit kutaścid anyaḥ syāt. evaṃ upayoge ’n-upakāryatve kā iyam apekṣā nāma. upayoge ’py asya tadvat prasaṅgaḥ. tasmād atiśeta upayoge ’pi kārakāṇāṃ kriyāṃ prati | yad antyaṃ upayoge ’pi kriyāyām antyasya tasya eva upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam | akṣa upayoge kathaṃ tac-chaktir upayujyate. śaktyupayoge kathaṃ tac-chaktir upayujyate, svabhāvaupayoge vā sa eva asya sva-ātma-bhūtā anityatā iti upayoge vā sa eva asya sva-ātma-bhūto ’nityatā upayoge śaktāv arthakriyāyām eva upayujyata iti upayoge hi sa eva upayuktaḥ syāt, tac ca na asti upayogena dravyasya an-upayogitva-prasaṅgāt. upayogena vijñānaṃ janayantas tatra param uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca uparacayan kaścin nivāryate. na hi tathāuparacayya dvādaśa-lakṣaṇa-artha-vyākhyānam. uparacito ’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ uparamaḥ pravṛttir vā ity evaṃ pratyavasthito uparuṇaddhi samādadhāti vā, yathā-abhiniveśam a-

uparuṇaddhi V3_06909 PV_04149 SV_11117 SV_17309 PV_04137 SV_17402 V3_02510 SV_10918 V3_02306 PV_04143 VN_05908 SV_11116 V3_10906 SV_11225 PV_04140 V3_02305 PV_02088 PV_03420 NB_03133 NB_03133 SV_01504 V2_09712 V1_01801 VN_01306 SV_08707 SV_10821 SV_11927 HB_03911 V1_01714 PV_04162 PV_03293 SV_08706 VN_00811 V2_08101 PV_04160 PV_04161 V1_02505 SV_06106 SV_13318 SV_12620 SV_13419 HB_04012 V1_00512 SV_08505 V1_01712 V1_01801 SV_03024 VN_01304 SV_13305 SV_12914 SV_03025 SV_03024 V1_03006 PV_03203 V1_01405 PV_03508 V3_10511 PV_04188 PV_04159 SV_03023 SV_15306 V3_10702 HB_00616 SV_08220 SV_10509

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-arthaḥ sann asan vā kañcit puruṣa-artham kathyate || sarva-sādhana-doṣeṇa pakṣa eva kvacid dveṣaḥ. ātma-ātmīya-an-uparodhiny sa iha eva kartuṃ śakyate na anyatra iti na na anya-dharmeṇa dharmiṇi || anyathā asya -sambhavāt, na tv anyatra dṛṣṭa-pramāṇapakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva ’pi tathātva-upagamo na vipralambhāya antasya sva-sādhya-an-uparodhe ’pi śāstra|| dvayasya api hi sādhyatve sādhya-dharma-mātreṇa, na punar bhūtasya tathāvidha-kathāan-anurāgiṇaḥ kvacid dveṣaḥ. ātma-ātmīya-an-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya-vipralambhāt. utpanno ’py anyathā samito na satyaṃ kecit tu dharmiṇaḥ | kevalasya sva-sādhye cintyatvāt. tasya sva-sādhya-an|| kathaṃ vā sūta-hema-ādi-miśraṃ taptajñānaṃ sva-ākāreṇa kathaṃ bhavet || vajraa-vīta-rāgatvaṃ na asti na sa vaktā, yathā sa vaktā, yathā upala-khaṇḍa iti. yady apy gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūlagṛhītvā ayaṃ pratiṣedham āha. tatra ca tūlasāmānya-darśana-balena anvayan katham anna hy adhiṣṭhāna-adhiṣṭhāninor vivekena andṛśyasya rūpa-an-upalakṣaṇaṃ yuktam. tadyathā nīla-ādi-sukha-duḥkha-nimittaeva. anubhava-smaraṇa-anukramayor viśeṣa-anna vidanti na teṣāṃ tataḥ pravṛttir iti parayasmād dhī-śabda-vṛtter anyatra tato na an|| māṣaka-āder an-ādhikyam a-natiḥ sa-jam | kevalaṃ tatra timiram upaghātana hi tasya arthatve dṛśyasya rūpa-anna ca pratyakṣasya an-abhibhave rūpa-anca. tathā viṣayāḥ sukha-duḥkhe nimitta| taulyaṃ tat-kāraṇaṃ kārya-gaurava-an| gurutva-a-gati-vat sarva-tad-guṇa-anbuddhiḥ. tad-rūpa-vyatirekeṇa buddher ana-gṛhītasya ca apara-pravibhāgena anvācako na śrūyate. pada-vākya-vicchedānām tata ekatva-asiddhi-prasaṅgād bheda-aneka-varṇa-bhāga-kāle ca samasta-rūpa-anvā dvitīyam ākṣipet. na evaṃ jñānam, para-darśanād an-āśvāsa iti cet, na, tad-rūpa-an-utpatti-sthiti-nirodha-ādayo na syuḥ, tathā api syāt, pratibhāsamānam api sāmānyam anhi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-annāntarīyakatayā upalakṣyamāṇa ekena apy na ca ghaṭaṃ mṛd-ātmānaṃ ca kaścid vivekena vayaṃ dhvaniṃ śabdaṃ ca vācakaṃ pṛthag-rūpam ūrdhvam anyam a-śakalaṃ śabda-ātmānam prasaṅgaḥ. ko hy atra viśeṣaḥ śabdā vā enam ekena apy upalakṣaṇe sarva-ātmanā -vyavacchinnād vikalpa-vargāt pṛthak taimirayad īkṣase || tulya-artha-ākāra-kālatvena eva udayante vyayante vā, yena satyo ’py an-mati-grāhye bheda-abhāva-prasaṅgataḥ || su||80|| sādhya-kāla-aṅgatā vā na nivṛtter || sādhya-kāla-aṅgatā vā na nivṛtter | gurutvaṃ kāryam ālāya yadi na eva sa tāvat tair upādhibhir nāntarīyakatayā svabhāva-deśa-kāla-viprakarṣeṇa santo ’py ansandigdho ’tra vyatirekaḥ, sarvajño vaktā na prameyasya darśayitā. pradeśa-sthaṃ dhūmam sarvatra sarva-ākārāḥ. vibhāgena eva tathā-upākhya-vad anya-vad vā iti. sa eva tāvad

upalabdhy uparuṇaddhi samādadhāti vā, yathā-abhiniveśam auparudhyate | tathā api pakṣa-doṣatvaṃ pratijñāuparodha-pratighātini ca tad-abhāvāt. tasmāt uparodho ’sti. sa ca puruṣaiḥ sva-icchayā uparodhaḥ ko bādhite ’nyatra dharmiṇi | gatauparodhasya puruṣasya pravṛttir iti. yaḥ punaḥ uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva pakṣauparodhāt, niṣ-prayojana-vitatha-abhidhānauparodhād virodhe so ’nya-kṛte ’pi tulya iti uparodhi yat | bādhanaṃ dharmiṇas tatra bādhā ity uparodhinaḥ kāryasya bhāve, tasya sva-sādhana-auparodhiny uparodha-pratighātini ca tad-abhāvāt. uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa uparodhī tad-anya-puruṣa-dharma-vat. tad ayaṃ uparodhe ’pi doṣavattām upāgatāḥ || yathā parair uparodhe ’pi śāstra-uparodhād virodhe so ’nyaupala-ādi vā | dṛśyaṃ pṛthag a-śaktānām akṣaupala-ādir apy arthaḥ sthiraḥ so ’nya-anapekṣaṇāt upala-khaṇḍa iti. yady apy upala-khaṇḍād ubhayaṃ upala-khaṇḍād ubhayaṃ vyāvṛttaṃ tathā api sarvo upala-pallava-ādiṣu tad-bhāve ’pi sparśa-bhedaupala-pallava-ādiṣu tad-bhāve ’pi sparśa-bhedaupalakṣako nāma. na hi yato yatra jñāna-abhidhāna upalakṣaṇa evaṃ bhavati. na ca śakteḥ śaktyupalakṣaṇa-kṛtatvād bhedeṣv a-bhinna-pratyayasya. upalakṣaṇa-rāga-ādi-buddhīnām. a-tathāupalakṣaṇatvāc ca. na apy anekaṃ pada-ādi. aupalakṣaṇatvād eva jñānaṃ siddham iti, tathā api upalakṣaṇam | (17ab) a-buddhi-śabda-anvaya-bhājo upalakṣaṇam | yathāsvam akṣeṇa a-dṛṣṭe rūpa-ādāv upalakṣaṇam || mānasaṃ tad api ity eke teṣāṃ upalakṣaṇaṃ yuktam. tad-upalakṣaṇa-kṛtatvād upalakṣaṇam, yena tat-sādhanāya liṅgam ucyate. aupalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca upalakṣaṇāt || nanv a-dṛṣṭo ’ṃśu-vat so ’rtho na upalakṣaṇāt || māṣaka-āder an-ādhikyam a-natiḥ sa upalakṣaṇāt ||24|| ekam eva idaṃ saṃvid-rūpaṃ upalakṣaṇāt, ākṛter apy ekatra dṛṣṭāyā anyatra upalakṣaṇāt. kathaṃ vā śakti-niyamād bhinnaupalakṣaṇāc ca vaidika-varṇa-asiddhiḥ, upalakṣaṇāt. tad ayam a-pratisaṃhita-sakalaupalakṣaṇāt trailakṣaṇyād a-vyatirekād iti na upalakṣaṇāt. svabhāva-pratibandho hi liṅgaupalakṣaṇād a-bhedasya. idam eva hi bheda-a-bheda upalakṣaṇān na vivekena niścīyata iti. tad upalakṣaṇe tasya tathā a-pratītir daṇḍi-vat. upalakṣaṇe sarva-ātmanā upalakṣita iti tadupalakṣayati, yena evaṃ syād idam iha prādurupalakṣayāmaḥ. ekam eva ekadā varṇa-anukramaupalakṣayāmaḥ. na api svayam ayaṃ vaktā upalakṣayeyus tal-lakṣitā vā upādhayaḥ. sa tāvat upalakṣita iti tad-avasthaḥ prasaṅgaḥ. ko hy atra upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha saupalakṣitayor dhiyoḥ | nānā-arthā kramavaty ekā upalakṣitāḥ syuḥ. tathā hi punar vikalpayan upalakṣeṇa bhedena yau saṃvittau na lakṣitau | upalakṣya tat | tata eva a-pratijñā-artho viśeṣo upalakṣya tat | viśeṣo ’pi pratijñā-artho dharmaupalakṣyate || ā sarṣapād gurutvaṃ tad durupalakṣyamāṇa ekena apy upalakṣaṇe sarva-ātmanā upalakṣyāḥ syuḥ. tathā hi – ko ’tyanta-parokṣe upalabdha ity evaṃ-prakārasya anupalambhasya upalabdhavatas tasya agninā vyāpti-smaraṇe tatupalabdhānāṃ vikalpanāt. uktaṃ ca atra kiñcid upalabdhy-abhāvaḥ kathaṃ siddha iti cet. etad

upalabdhy

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SV_00417 V2_05804 HB_00905 SV_13621 SV_13617 VN_00423 SV_00514 V2_07307 SV_00408 V2_05901 SV_10118 HB_00505 SV_00414 SV_00218 VN_01614 NB_03023 NB_03033 NB_03120 NB_03008 NB_03035 VN_00910 NB_03120 NB_03036 VN_03101 HB_00413 VN_00420 HB_02601 HB_03109 HB_00517 SV_00216 V2_05607 NB_02012 NB_02031 VN_01017 V3_12913 VN_00914 NB_03023 HB_00513 SV_10115 NB_02045 VN_00501 V3_13002 VN_01620 NB_02013 VN_03106 SV_01501 V2_09709 NB_03008 NB_03035 HB_03319 PV_02214 VN_01502 HB_03712 HB_02603 NB_02045 V3_10806 SV_00619 V3_06112 V3_06111 SV_00410 SV_13624 VN_01102 NB_03023 HB_03305 HB_02709

ity anavasthānād a-pratipattiḥ syāt. atha ity anavasthānād a-pratipattiḥ syāt. atha tad-avasthasya bhāvasya kiñcid iti tathā-nibandhane na varṇāḥ kāryāḥ. na ca etad khalu rūpaṃ yata eva upalabhyate tasya tad-lakṣaṇa-prāptasya pratipattṛ-pratyakṣavirodha-gatiḥ. sa ca anupalabdheḥ. anyonyasaj-jñāna-śabda-vyavahāra-pratiṣedha-phalaḥ, ) saj-jñāna-śabda-vyavahāra pratiṣedha-phalā, -nibandhanā hi tādṛśāṃ sattā-prajñaptir iyaṃ pramāṇam eva. na hy asti sambhavo yad iti. anupalabdhāv apy asad-vyavahārasya |3|| hetur anupalabdhiḥ. bhedo ’syā viśeṣaṇam upalabhya-sattva eva syān na anyathā. tena -a-bhedo yuktaḥ, atiprasaṅgāt. tasmād ya vaidharmyavataḥ prayogaḥ – yat sad -dvaya-prayogaḥ. anupalabdhāv api – yat sad -hetu-prayogaḥ. dvitīyo ’pi prayogaḥ – yad -bhedāt. tatra sādharmyavat-prayogaḥ – yad yasmāt sādharmyavat-prayoge ’pi – yad an-icchato ’py āyātam, yasya idaṃ sāmarthyam kvacid a-vidyamāno ghaṭaḥ. na upalabhyate ca -prayoge ’pi – yaḥ sad-vyavahāra-viṣaya sādhya-dharma-viparyayaṃ sādhayet. yadi hy -bhāva-siddhiḥ, yathā idam asya upalambha a-pratipādanāt. anupalabdhāv api pratipattur iti na kāryaṃ dṛṣṭaṃ kāraṇaṃ vyabhicarati. syāt, na tu tulya-yogya-avasthasya eva. sattvam agnimati pradeśe dhūmo ’bhāve ca śiṃśapātvāt, pradeśa-viśeṣe kvacin na ghaṭa yathā pradeśa-viśeṣe kvacin na ghaṭa yathā – na pradeśa-viśeṣe kvacid ghaṭaḥ, svabhāva-anupalabdhir yathā – na atra dhūma -sattāyās tat-pramāṇa-sattayā vyāpteḥ. na ca ’pi prayogaḥ – na sarvagataṃ sāmānyam, hi svabhāvād artha-antaraṃ sāmarthyam, tasya eva, yathā nīla-ādi-viśeṣaḥ. na ca evam iha ’pekṣyate. vyatireka-niścayo ’nupalabdhāv nivartayati. tena yā api iyam anupalabdhir anupalabdhyā ca pratiṣedha uktas teṣām -nivṛttāv apy abhāva-asiddheḥ. tatra -prāptasya tad-antarāleṣv anupalambhāt. vyavacchedaṃ prasādhayatā tasya yathokta-lakṣaṇa-prāptasya anupalabdher iti. -hetvor virodha iṣṭaḥ. atha punar asya ayuktaḥ, anupalambhād abhāva-siddheḥ. nanu ayuktaḥ, anupalambhād abhāva-siddheḥ. nanu na upalabhyate ca kaścit pradeśa-viśeṣa -vyavahāra-viṣayaḥ. na upalabhyate ca atra abhāvam anyasya sādhayataḥ, sā ca tayor caittatvena upalabdhitaḥ || mithyāa-cyutasya artha-antara-utpāde ’nyathāna ca sambhavat-pratihetūnām api sarvadā taddharmatve taj-jñānam upalabdhiḥ. tasmād anyauktas teṣām upalabdhi-lakṣaṇa-prāptānām eva upanayaḥ. dṛśyatayā ca tayor ātmanor virodhaanupalabdhiḥ. tatra yā iyaṃ viruddha-kāryaeka-ākāra-pratiniyamaḥ. tasmād viśiṣṭabhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā ca -vidhi-hetvos tulyaṃ rūpam. tathā hi sattvam iti. tasmāt sattā-siddhis tat-sādhanī. sā ca ’-pratyakṣaś ca, yena kadācid asya anumānam ca evam iha upalabdhi-lakṣaṇa-prāptasya sata hy evaṃ śakyaṃ darśayituṃ yatra anya-bhāvasyāt. sa eva anya-bhāvas tad-viṣayā ca

upalabdhis upalabdhy-abhāvo vinā anupalabdhyā syāt. tathā upalabdhy-abhāvo vinā anupalabdhyā syāt, tathā upalabdhy-ādi-prasaṅgaḥ. na api svabhāva-antaram upalabdhy-āśrayā kāryatā-sthitiḥ. kiṃ tarhi yat upalabdhi-nāntarīyakām upalabdhim eva āśritya upalabdhi-nivṛttāv apy abhāva-asiddheḥ. tatra upalabdhi-parihāra-sthiti-lakṣaṇatā vā virodho upalabdhi-pūrvakatvāt teṣām. anyaḥ pravartanaupalabdhi-pūrvakatvāt teṣām iti. idaṃ sad-asatupalabdhi-yogya-svabhāvasya anya-hetu-sākalye tadupalabdhi-yogyaḥ sakaleṣv anyeṣu kāraṇeṣu san na upalabdhi-lakṣaṇa-prāpta-anupalabdhi-mātra-vṛttiupalabdhi-lakṣaṇa-prāpta-sattvam. atra upalabdhi-lakṣaṇa-prāpta-sattvasya ity uktaṃ upalabdhi-lakṣaṇa-prāpta-svabhāvo ’nupalabdhaḥ, upalabdhi-lakṣaṇa-prāptaṃ tad upalabhyata eva, upalabdhi-lakṣaṇa-prāptaṃ tad upalabhyata eva ity upalabdhi-lakṣaṇa-prāptaṃ san na upalabhyate na upalabdhi-lakṣaṇa-prāptaṃ san na upalabhyate so upalabdhi-lakṣaṇa-prāptaṃ san na upalabhyate so upalabdhi-lakṣaṇa-prāptaṃ san na upalabhyate, so upalabdhi-lakṣaṇa-prāptaṃ sāmānyaṃ vyaktyupalabdhi-lakṣaṇa-prāptaḥ, sa upalabhyata eva. na upalabdhi-lakṣaṇa-prāptatvena upagatasya sato upalabdhi-lakṣaṇa-prāptam anupalabdham upalabhyate upalabdhi-lakṣaṇa-prāptasya anupalabdhi-sādhanaṃ upalabdhi-lakṣaṇa-prāptasya anupalabdhir abhāvaupalabdhi-lakṣaṇa-prāptasya anupalabdhir abhāvaupalabdhi-lakṣaṇa-prāptasya anupalabdhir iti, upalabdhi-lakṣaṇa-prāptasya anupalabdheḥ. yadi upalabdhi-lakṣaṇa-prāptasya anupalabdheḥ, yadi hi upalabdhi-lakṣaṇa-prāptasya anupalabdher iti. upalabdhi-lakṣaṇa-prāptasya anupalabdher iti. upalabdhi-lakṣaṇa-prāptasya arthasya pratyakṣād upalabdhi-lakṣaṇa-prāptasya tad-antarāleṣv upalabdhi-lakṣaṇa-prāptasya yo ’nupalambhaḥ sa upalabdhi-lakṣaṇa-prāptasya sata upalabdhir upalabdhi-lakṣaṇa-prāptāt sato ’nupalambha-abhāvaupalabdhi-lakṣaṇa-prāptānāṃ vastuto ’py asattvaupalabdhi-lakṣaṇa-prāptānām eva upalabdhir upalabdhi-lakṣaṇa-prāptiḥ svabhāva-viśeṣaḥ kāraṇa upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād upalabdhi-lakṣaṇa-prāptir upadarśanīyā. upadarśya upalabdhi-lakṣaṇa-prāptir upalambha-pratyayaupalabdhi-lakṣaṇa-prāptir lupyate, tadā na kaścit upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta eva upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta eva upalabdhi-lakṣaṇa-prāpto ghaṭa ity anupalabdhiupalabdhi-lakṣaṇa-prāpto ghaṭa ity ukte upalabdhi-lakṣaṇa-prāptāv eva asad-vyavahārasya upalabdhir ajñānam ukteś ca anyad ayuktimat | upalabdhiḥ, atiprasaṅgāt. nanu uktaṃ na dravyam upalabdhiḥ, atiśayavatī tu prajñā-utprekṣiṇī upalabdhir anupalabdhiḥ, vivakṣita-upalabdher upalabdhir anupalabdhiś ca veditavyā. anyeṣāṃ upalabdhir ity a-sādhyatvam. adṛśya-ātmanāṃ tu upalabdhir uktā, tatra iṣṭaṃ viruddha-kārye ’pi upalabdhir eva anya-anupalabdhiḥ. anyathā upalabdhir eva. upalabhyasya anupalambhena api upalabdhir eva vastu-yogyatā-lakṣaṇā tad-āśrayā upalabdhir eva. satyam evaṃ yadi tasya prāṅ na upalabdhiḥ kadācit pratyakṣaṃ kadācid āgamaḥ, upalabdhir ghaṭasya ity anupalabdhi-prayogaḥ. upalabdhis tatra tad-abhāva iti, tad-ekaupalabdhis tad-abhāvasya kiṃ na sādhanam, kiṃ

upalabdhis

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HB_03217 VN_01609 SV_13818 HB_02603 SV_13002 SV_00611 HB_02608 NB_02035 NB_02034 NB_02040 NB_02037 NB_02036 NB_02041 NB_02038 VN_01018 HB_03307 VN_01018 HB_02605 SV_13814 PV_02213 SV_13618 VN_01626 HB_02604 V2_06009 SV_00516 V2_05803 SV_00415 VN_06701 HB_02603 V3_06112 HB_03306 PV_04263 HB_03509 V2_05813 SV_08218 PV_04210 HB_03516 SV_10414 SV_00418 V2_05806 SV_00515 V2_06008 SV_00609 V2_06304 NB_02045 SV_00610 V2_06304 V3_11714 V1_04113 SV_13214 SV_12103 HB_02603 V2_09404 V1_04104 SV_01208 V2_09403 V1_00313 HB_03115 V3_05904 V3_05901 PV_04270 V3_05811 V3_05904 PV_04270 V3_05812

anupalambhāt syāt. anya-bhāva-viṣayā punar ’sti, kathaṃ tad-avasthāyāṃ na paścād-vad ’pi ghaṭa-ādy-anupalabdheḥ. sā iyaṃ niyamena upalabdher upalabhamāna-dharmatve taj-jñānam eva kāraṇam. ataḥ pauruṣeyaṃ syāt. nityakiṃ na sidhyati. tad-viruddha-nimittasya yā yatra yasminn upalabhyamāne niyamena yadatra śīta-sparśo vahner iti. viruddha-kāryavṛkṣa-abhāvād iti. svabhāva-viruddhadhūmo vahny-abhāvād iti. kāraṇa-viruddhahetv-antara-apekṣaṇād iti. kārya-viruddhaatra śīta-sparśo dhūmād iti. viruddha-vyāptadahana-viśeṣatvād iti. kāraṇa-viruddha-kāryakāraṇāni santi, vahner iti. vyāpaka-viruddha-lakṣaṇa-prāptasya arthasya pratyakṣād anyapramāṇa-antara-abhāvāt sā eva tad-anya-bhāvaanya-upalabdhir yena anumānād asya upalabhyamāna-dharmatve viṣaya-svabhāva api ca, karaṇānāṃ samagrāṇāṃ vyāpārād | vidyāyāḥ pratipakṣatvāc caittatvena upalabhyate tasya tad-upalabdhi-nāntarīyakām -prasādhanaṃ samarthanam. tad-viruddhaanya-upalabdhir anupalabdhiḥ, vivakṣitaeva ucyate, anyathā hy a-niṣiddha-anupalabdhir eva ucyate. anyathā a-niṣiddhaanupalabdher liṅgād asattāyāṃ sādhyāyām -sattvam. atra anupalabdher liṅgād asattāyām -darśanāt. vyaktasya tat-svabhāvatā-a-bhedaabhāva-hetur abhāva-vyavahāra-hetur vā. atra anupalambhena api tasyā eva viśiṣṭa-upalabdhis tatra tad-abhāva iti, tad-ekavidhānataḥ || tatra upalabhyeṣv astitvam hetu-prayoga-viṣayaḥ. kiṃ nu vai hetur bādhābhāva-vyatireko hy abhāvaḥ, anupalabdhir asati tasmin na bhavitavyam. supta-taimirikacen na etad ātma-upalambhane || tasya an-abhyupagame pravṛtty-ayogāt, tathā bādhābhāve tad-bhāva-bādhanāt | tad-viruddha’pi syāt. apārthika-anupalabdhiḥ. atha anyasyād ity apārthikā anupalabdhiḥ. atha anyavirodho nitya-anityatva-vat. tatra apy ekavirodho nitya-anityatva-vat. tatra apy ekaabhāva-virodha-asiddheḥ. yadi viruddha-kārya33|| iti saṅgraha-ślokaḥ. yadi viruddha-kāryaanupalabdhau yeṣāṃ svabhāva-viruddha-ādīnām -upalabdhyā apy abhāva-siddhiḥ tat-kāraṇa-upalabdhyā apy abhāva-siddhiḥ, tat-kāraṇana syāt. na hi yo yatra na sambhavati, tadsa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalambha ity a-saṃskṛta-indriyo na kriyā-sampradāyāḥ kṛtakāś ca. tān yatnavanta abhāva-vyavahāra-hetur vā. atra upalabdher iti bhavati. tad-arthaṃ vacanam. yady ansattā-vyavahāra-a-yogyatvāt. tasmān na antadā na asti iti gamyate ||17|| yady anity apārthakaṃ tat-siddhaye vacanam. na antad-bhāvaḥ. tathā yukta-upalambham an-kāla-svabhāva-avasthā-niyataṃ tad-ātmanā -balena dvau vikalpau bhavataḥ – idam -viṣaya-jñāna-abhāvād evaṃ bhavati idaṃ na pṛthak || eka-upalambha-anubhavād idaṃ na yasmāt – eka-upalambha-anubhavād idaṃ na bhavataḥ – idam upalabhe, aparaṃ na -anubhavād idaṃ na upalabhe iti | buddher -anubhavād idaṃ na upalabhe iti | buddher

upalabhe upalabdhis tad-abhāvasya sādhikā iṣṭā eva na upalabdhiḥ, tad-arthakriyā vā. vyakter a-prādurupalabdhis tad-vyāpārāc chabdasya tad-udbhave upalabdhiḥ. tasmād anya-upalabdhir anupalabdhiḥ, upalabdhir nityatve ’py an-āvaraṇa-sambhavāt ||251 upalabdhiḥ prayujyate | nimittayor viruddhatvaupalabdhir bhavati yogyatāyā a-viśeṣāt, sa tatupalabdhir yathā – na atra śīta-sparśo dhūmād upalabdhir yathā – na atra śīta-sparśo vahner upalabdhir yathā – na asya roma-harṣa-ādiupalabdhir yathā – na iha a-pratibaddhaupalabdhir yathā – na dhruva-bhāvī bhūtasya api upalabdhir yathā – na roma-harṣa-ādi-viśeṣaupalabdhir yathā, na atra tuṣāra-sparśo vahner upalabdhir yena anumānād asya upalabdhiḥ syāt. na upalabdhiḥ sādhya-dharmasya sādhikā iti dṛṣṭāntaupalabdhiḥ syāt. na ca tad-rūpa-anyathā-bhāvam upalabdhiḥ sva-viṣaya-vijñāna-janana-yogyatāupalabdhitaḥ | niyamena ca kāryatvaṃ vyañjake tad upalabdhitaḥ || mithyā-upalabdhir ajñānam ukteś upalabdhim eva āśritya lokaḥ kāryatāṃ upalabdhiṣv api dvayor viruddhayor ekasya upalabdher anyatvāt, a-bhakṣya-a-sparśanīya-vat upalabdher abhāva-asiddheḥ. eka-niṣedhena anyaupalabdher abhāva-asiddheḥ. ekasya niṣedhena anyaupalabdher abhāvo ’py anyayā anupalabdhyā upalabdher abhāvo ’py anyayā anupalabdhyā sādhya upalabdher iti sukha-ādīnām utpatti-vināśaupalabdher upalabhamāna-dharmatve taj-jñānam upalabdher eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa upalabdheḥ kvacid apy anyatra abhāvāt. sāmānyena upalabdher na ca aparam | ity a-jña-jñāpanāya ekā upalabdher bibheti na bādhāyāḥ, yena bādhām anupalabdheḥ. sā katham asattā bhāvasya, upalambhaupalabdheṣv artheṣv abhāveṣu samaya-vāsanāupalabdhāv a-gatāv a-gatau ca prasidhyati | te ca upalabdhāv api prayogaḥ, abhyupagame sati viśeṣaupalabdhau syād asattāyā viniścayaḥ ||204|| yo hi upalabdhyā anupalabdhi-siddhir iti pratyakṣaupalabdhyā anupalabdhi-siddhir iti pratyakṣaupalabdhyā anya-anupalabdhir eva ucyate. anyathā upalabdhyā anya-anupalabdhir eva ucyate, anyathā upalabdhyā apy abhāva-siddhiḥ tat-kāraṇaupalabdhyā apy abhāva-siddhiḥ, tat-kāraṇaupalabdhyā kāraṇa-ādīnām anupalabdhyā ca upalabdhyā kiṃ na sidhyati. tad-viruddhaupalabdhyā kiṃ na sidhyati. na, tad-vyabhicārāt, upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādyupalabhata iti tad-anye ’pi tathā syuḥ, viśeṣaupalabhate. yasya saṃskāra indriyasya kṛtaḥ sa upalabhanta iti cet. na, niyama-abhāvāt. anyatra upalabhamāna-dharmatve taj-jñānam upalabdhiḥ. upalabhamāno ’pi na asti iti na pratīyāt, vacanād upalabhamānaḥ kasyacit saṃvedanaṃ vedayate nāma upalabhamāno na asti iti na pratyeti vacanād api upalabhamānasya tāvatā na asti iti bhavati. tadupalabhamānā na asti ity āhuḥ. tan nimittaupalabhamānā buddhis tathātva-pracyutim asya upalabhe, aparaṃ na upalabhe ca iti. yasmād artha upalabha iti yato ’bhāva-vyavahāraḥ, kiṃ tarhi upalabhe iti | buddher upalabhe vā iti kalpikāyāḥ upalabhe iti | buddher upalabhe vā iti kalpikāyāḥ upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ upalabhe vā iti kalpikāyāḥ samudbhavaḥ || viśeṣo upalabhe vā iti kalpikāyāḥ samudbhavaḥ ||45|| na

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eka-deśa-vartinaṃ tac-chūnya-deśa-sthita -paṭuḥ. nimittaṃ hy asac-chabda-vyavahārāṇām ucyeta. ko virodhaḥ syāt. uktam atra. tasya ca prāg eva niṣiddhatvāt. na api tasya -pratibandhiṣu vyavadhāna-ādiṣv asatsu hi yadi bhaved yathāsvaṃ grāhakeṇa karaṇena -vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca -dhānād vā iti na atra nir-bandhaḥ. tac ca anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam -prāptasya anupalabdheḥ, yadi hi syāt, -lakṣaṇa-prāptasya anupalabdheḥ. yadi syād ||30|| trividha eva hi pratiṣedha-hetuḥ. hetur iti. eṣa trividha eva pratiṣedha-hetur ||251|| atha tac chabda-rūpaṃ nityaṃ syād tac ca anapekṣatvād asya nirastam. tad ayam upalabhyata eva. na tathā atra tādṛśo ghaṭa -vipakṣa-vyāvṛttikaḥ. sarvajño vaktā na api – yat sad upalabdhi-lakṣaṇa-prāptaṃ tad -viṣaya upalabdhi-lakṣaṇa-prāptaḥ, sa – yat sad upalabdhi-lakṣaṇa-prāptaṃ tad -abhimatasya anupalabdher abhāvāt, anna upalabhyate so ’sad-vyavahāra-viṣayaḥ. na tad yathā – kvacid a-vidyamāno ghaṭaḥ. na anyaḥ kaścid dṛṣṭaḥ śaśa-viṣāṇa-ādiḥ. na anupalabdhiḥ tad guṇa-vyatiriktam, na yad upalabhyate, tatra eka-abhāve ’pi na yad upalabhyate. tatra eka-abhāve ’pi na upalambhe tal-lakṣaṇam anupalabdhaṃ yad upalambhe tal-lakṣaṇam anupalabdhaṃ yad ca kāryatā ||261|| yat khalu rūpaṃ yata eva | (201ab) yasya kasyacit svabhāvo na – yad upalabdhi-lakṣaṇa-prāptaṃ san na ’bhāvaṃ gamayati. sad avaśyaṃ kenacid kasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabdhi-lakṣaṇa-prāptam anupalabdham (254ab) syād etat – sann api na sarvaḥ śabda ’pi – yad upalabdhi-lakṣaṇa-prāptaṃ san na sāmarthyam upalabdhi-lakṣaṇa-prāptaṃ san na – yad upalabdhi-lakṣaṇa-prāptaṃ san na a-bhakṣya-a-sparśanīya-vat paryudāsa-vṛttyā. te na tad-artha-a-karaṇāt. vastutas tv ananupalambho ’pi kaścit pramāṇam eva. yady anmṛdaḥ khalv api kaścic caitanyam anupalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-prāptaṃ tad upalabhyata eva ity ukte, ananyeṣu upalambha-kāraṇeṣv anupalabdhiḥ. an’nupalabdhiḥ pūrva-vat. yatra yasminn nanu satsu upalambha-kāraṇeṣv anyeṣu kārya-vṛttiḥ syāt. sā ca upalabdhir eva. tasya svabhāvaḥ kadācin na apaiti iti nityam svabhāvāt kadācin na apaiti iti nityam yadi hi samarthāḥ syus tat-sādhitaṃ tad bhavati. sa ced bhaven madhya-avasthā-vad -yogyaḥ sakaleṣv anyeṣu kāraṇeṣu san na uta anyad eva kiñcit. sa eva cet tathā eva uta anyad eva kiñcit. sa eva cet, tathā eva antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu ca upalambha-pratyaye sarvatra deśe tulyam ca viveka-utpāde ’ṅgulyaḥ prasāritā eva chabda kvacin na asti iti sarve yugapad tu pūrvābhyāṃ paryudāso vidhānataḥ || tatra yathā a-dāhād a-pāvakaḥ || tathā anyā na ity udāhṛta eva. tathā hi – na hy anyā annityaṃ tad-ātmatāyāṃ kadācid prāṇa-ādīnām ātmanaś ca sidhyati, tasya

upalambha upalabheta. a-prāpta-grahaṇa-pakṣe ’-doṣa iti cet. upalabhya-anupalabdhiḥ. sā sva-sannidhānāt svaupalabhya-abhimatasya anupalabdher abhāvāt, anupalabhya-ātmanaḥ kiñcid upalambha-āvaraṇaṃ upalabhya eva. anupalabdhas tv asann iti upalabhya eva bhavet. sa darśana-pratibandhiṣu upalabhya tal-lakṣaṇaṃ vyāptyā kathayed yathāupalabhya-madhya-rūpaṃ pūrvāparayoḥ koṭyor asti upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv anupalabhya-sattva eva syān na anyathā iti, vṛkṣo upalabhya-sattva eva syān na anyathā. tena upalabhya-sattvasya hetos tathābhāva-niścaye upalabhya-sattvasya hetos tathābhāva-niścaye upalabhya-svabhāvaṃ ca. sa ca tasya svabhāvaḥ upalabhya-svabhāvaḥ svasmāt svabhāvāt kadācin na upalabhyata ity ukte sāmarthyād eva na iha sadupalabhyata ity evaṃ-prakārasya anupalambhasya upalabhyata eva ity ukte, an-upalabhyamānaṃ upalabhyata eva. na tathā atra tādṛśo ghaṭa upalabhyata eva, yathā nīla-ādi-viśeṣaḥ. na ca upalabhyatāyāṃ vā tad-darśana-āśrayā vyapadeśaupalabhyate ca atra upalabdhi-lakṣaṇa-prāpto upalabhyate ca upalabdhi-lakṣaṇa-prāptaṃ sāmānyaṃ upalabhyate ca kaścit pradeśa-viśeṣa upalabdhiupalabhyate ca rūpa-ādibhyo ’rtha-antaraṃ dravyam upalabhyate, tat tasya kāryam. tac ca dhūme ’py upalabhyate. tat tasya kāryam. tac ca dhūme ’sti. upalabhyate. tatra eka-abhāve ’pi na upalabhyate. upalabhyate, tatra eka-abhāve ’pi na upalabhyate, upalabhyate tasya tad-upalabdhi-nāntarīyakām upalabhyate deśa-ādi-viprakarṣāt, na sa tadupalabhyate na tat tatra asti. tad yathā – upalabhyate vyatīta-a-samprāpta-upalambhaṃ vā. upalabhyate saṃvedanam anyena iti cet, sa tāvad upalabhyate satsv apy anyeṣu hetuṣv asya abhāve upalabhyate sarveṇa. saṃskṛtasya saṃskṛtena eva upalabhyate so ’sad-vyavahāra-viṣayaḥ. na upalabhyate, so ’sad-vyavahāra-viṣayaḥ, sāmarthya upalabhyate so ’sad-vyavahāra-viṣayaḥ siddhaḥ, upalabhyamāna-dharmatve viṣaya-svabhāva upalabhyamāno na san na asan. satām api svabhāvaupalabhyamāno vyāpakaḥ svabhāvo ’sya siddhiḥ syāt, upalabhyamānam api icchann a-darśanād vacana-āder upalabhyamānaṃ kṣīraṃ vā tatra na asti iti nyāyya upalabhyamānaṃ tādṛśam asad iti pratīter anvayaupalabhyamānaṃ tv īdṛśaṃ na asti ity etāvan-mātra upalabhyamāne niyamena yad-upalabdhir bhavati upalabhyasya anupalambhād abhāva-siddhiḥ. tan mā upalabhyasya anupalambhena api tasyā eva viśiṣṭaupalabhyeta. evaṃ hi sa nityaḥ syād yadi na upalabhyeta. evaṃ hi sa nityaḥ syād yadi na upalabhyeta. tat-svabhāvā eva punaḥ pratyayāḥ upalabhyeta. tal-lakṣaṇa-tyāga eva hi tasya upalabhyeta. na punaḥ pūrvā asattā-sādhanī. upalabhyeta viśeṣa-abhāvāt. anyac cet katham anya upalabhyeta, viśeṣa-abhāvāt. viśeṣe ca uktam. upalabhyeta, syād etat. atha śoṣa-ādikam eva upalabhyeran. tasmān na a-vyāpinaḥ. sarveṣām upalabhyeran, na hi svayaṃ svabhāvād a-cyutasya upalabhyeran sarva-deśa-sthitaiś ca. yogyaupalabhyeṣv astitvam upalabdher na ca aparam | upalabhyeṣu na astitā anupalambhanāt | taj-jñānaupalabhyeṣu nāstitā anupalambhanāt | taj jñānaupalambha-anupalambha-abhāva-prasaṅgāt. na api upalambha-anupalambha-āśrayatvāt. tena na a-

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V3_11807 PV_04270 V3_05811 PV_02249 V1_04109 HB_03014 V3_06107 SV_10411 HB_01311 HB_01304 HB_01304 SV_13007 V3_05006 SV_13214 SV_13820 HB_00413 V2_06210 VN_00510 V3_06105 V3_06109 V1_04107 V1_04106 HB_02607 V2_05901 V1_04201 V1_04009 V1_03914 V1_04002 V2_06413 V2_06412 HB_03604 V2_05814 V1_04110 NB_02013 V3_06107 SV_13313 SV_13203 VN_00505 NB_02014 V2_06706 V2_06713 V3_06110 V1_04304 V1_04101 SV_13420 SV_13422 PV_04273 V3_06004 SV_13211 V3_06009 V1_04003 V1_04101 V2_08101 V3_05405 SV_01623 V3_04108 SV_13420 V3_06209 V1_04011 HB_03601 V2_06108 SV_10209 V2_06508 V2_05902 V1_04005

na sidhyati, viparyaye pratibandha-asiddheḥ. -ākhyāne na darśitā udāhṛtiḥ pṛthak || ekakasyacit kāraṇam. na eṣa doṣaḥ, yasmāt – eka-dṛṣṭyā api snehaḥ snihyan sa ātmani || so ’py asiddhaḥ saṃvedanaṃ na sādhayati ity cet, ko ’yam anupalambho nāma. yadi salila-pratyayasya eva abhāvāt. tan na viśiṣṭatv asann iti niścīyate. tādṛśaḥ sata ucyante. tathā hi tat tebhyaḥ samastebhya -pratyayād vijñānāc cakṣur-vijñānasya -vijñānasya upalambha-ātmatā, tasya eva na api tasya upalabhya-ātmanaḥ kiñcid -indriya-śabdeṣv an-upayogāt. na hi tasya ca tat ||254|| tatra yadi saṃskṛtena ’pi tat-siddhy-ayogāt. vyāpi-nityatvād kārya-kāraṇa-bhāva-siddhiḥ, yathā idam asya eva teṣāṃ tad-viruddhānāṃ ca sannihita-anyana hy evaṃ-vidhasya sataḥ satsv anyeṣu tad-abhāve ’bhāva-a-pratipatteḥ. nanu satsu ’nupalambhasya eva abhāvāt. atra api satsu -kāle na siddhaḥ siddher asiddheḥ, anyaanyena iti cet, sa tāvad viṣayaḥ svayogyatāyā bhāva-rūpatvāt. tasmād anyakārya-vyatireke ’pi kāraṇa-abhāva-asiddheḥ. syuḥ, viśeṣa-hetv-abhāvāt. tat siddhaḥ sahakaiścit prāṇi-viśeṣair iti na tayor api saha-grāhaka-lakṣaṇa-ayogād iti. api ca sahaeva rūpaṃ nīlasya anubhavāt tayoḥ sahaātma-parayor a-pratipatteḥ. tasmād ayam ātmakathaṃ na anupalambhād abhāvaḥ. na, sarva-siddheḥ, anupalambhe bādhā-a-sambhavāt. upalabdheḥ. sā katham asattā bhāvasya, na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety anupalabdher iti. upalabdhi-lakṣaṇa-prāptir abhāva-pratītiḥ, tatra indriya-sādguṇya-āder vyāhartṛṣu kevalam eva śabdaṃ śṛṇvaṃs tadspaṣṭa-a-spaṣṭa-śruti-bhedo na syāt. sati ca -pratibhāsa-rūpam. tādṛśaḥ satsv anyeṣu -viśeṣaś ca. yaḥ svabhāvaḥ satsv anyeṣu -abhidhāne puruṣa-upadeśa-apekṣatvāc ca. -vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena -dhiyoḥ | (58ab) saty api bāhye ’rthe saha-sattayā viṣaya-upalambhaḥ, kiṃ tarhi tada-pratisaṃhita-sakala-upalambho dhvani-vad ko hi viśeṣo ’tyanta-anupalambhe sad-asator na ato ’nyā anya-nirākriyā | tad-viśiṣṭaanyā na anya-nirākriyā ||46|| tad-viśiṣṭaeva upalambhād iti. tatra na saṃskṛtasya niścāyayati sāmarthyāt. tasmād eka-niyatavat. na hy anayor eka-ākāra-anupalambhe ’nya||54|| na hi viṣaya-sattayā viṣayaduḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣayaca asya prayatna-an-ārambha-virāme kadācid avaśyaṃ parārthair bhavitavyam iti. asty eva vā tatra na asti iti nyāyya eṣaḥ. asty eva -upalakṣaṇāt. tad ayam a-pratisaṃhita-sakalasva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam viṣayasya vijñāna-hetutayā upanidheḥ prāg bādhā-anupalambhe sāmarthyam iti cet, kim -anupalambha eva uktaḥ. tathā tad-viruddha-śaktir asti. na ca avaśyam eṣāṃ kārya-utpādana-śaktiḥ. na ca avaśyam eṣāṃ kāryaanya-hetu-sākalye tad-avyabhicārāc ca -utpatti-lakṣaṇo vā iti na an-āloko rūpa-

upalambhaḥ upalambha-anupalambhābhyāṃ hi tayoḥ pratibandhaṃ upalambha-anubhavād idaṃ na upalabhe iti | upalambha-anubhavād idaṃ na upalabhe iti | upalambha-antar-aṅgeṣu prakṛtyā eva anurajyate | upalambha-antara-anugamaḥ. tan na tāvad ayaṃ upalambha-abhāvaḥ, sa katham abhāvaḥ kasyacit upalambha-abhāvāt tatra kasyacid abhāva-aupalambha-avyabhicārāt. ayam eva hetur hetuupalambha-ātmakaṃ rūpa-grahaṇa-pratiniyataṃ upalambha-ātmatā, tasya eva upalambha-ātmanaḥ upalambha-ātmanaḥ sataś cakṣur-indriyād rūpaupalambha-āvaraṇaṃ sambhavati. tasya sato ’pi tadupalambha-āvaraṇaṃ sambhavati. sato ’pi vā upalambha ity a-saṃskṛta-indriyo na upalabhate. upalambha iti cet. ka idānīṃ ghaṭa-ādiṣu upalambha upalabdhi-lakṣaṇa-prāptam anupalabdham upalambha-kāraṇād asiddhiḥ siddhiś ca veditavyā, upalambha-kāraṇeṣv anupalabdhiḥ. anupalambha-kāraṇeṣv anyeṣu upalabhyasya upalambha-kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti upalambha-kāle tu siddha ity upalambhe ’pi tadā upalambha-kāle na siddhaḥ siddher asiddheḥ, anyaupalambha-janana-yogya eva svabhāvo ’nupalabdhiḥ upalambha-nibandhanā hi tādṛśāṃ sattā-prajñaptir upalambha-niyamaḥ, eka-vyāpāre krama-ayogāt, upalambha-niyamaḥ. nīla-ākāra-saṃvedanayos tu upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ | (54ab) upalambha-niyamād dvi-candra-ādi-vat. na hy upalambha-nivṛttim eva pramāṇayan pratikṣipati. upalambha-nivṛtter atra a-liṅgatvāt, ātma-parayor upalambha-nivṛttāv api bādhā-a-nivṛttau tadupalambha-nivṛttyā vā katham abhāvaḥ, kāryaupalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-asiddhau upalambha-pratyaya-antara-sākalyaṃ svabhāvaupalambha-pratyayasya eva abhāvāt. tan na viśiṣṭa upalambha-pratyayānāṃ tad-anya-niṣpādane sāmarthya upalambha-pratyaye sarvatra deśe tulyam upalambha-pratyayeṣu tathā anupalabdho ’sadupalambha-pratyayeṣu san pratyakṣa eva bhavati sa upalambha-yogya-a-yogya-ātmanoḥ prāptiupalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya upalambha-vṛttiṃ darśayati. tadā hi tāny aupalambha-vedanābhyāṃ bhāsamānasya nīla-ādes tatupalambha-sattayā. sā ca a-prāmāṇikā na sattāupalambha-sākalya-sannidhāna-sādhyam arthaṃ kathaṃ upalambha-sādhyeṣv artheṣu. na ca sannidhiupalambho ’taḥ tasya apy anupalambhanam || tasmād upalambho ’tas tasya apy anupalambhanam | tasmād upalambho ’n-ādheya-vikārasya saṃskāra-ayogāt. upalambho ’nya-anupalambhas tad-abhāva-vyavahāraupalambho ’sti. na ca etat svabhāva-viveke yuktam, upalambhaḥ, kiṃ tarhi tad-upalambha-sattayā. sā upalambhaś ca pratividitā eva upayanty apayanti upalambhaḥ. tena tad-ātmānaṃ praty asya kaścid upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, aupalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, aupalambho dhvani-vad upalambha-sākalya-sannidhāna upalambho na asti ghaṭa iti, tata eva abhāvaupalambhaḥ paścāt saṃvedanasya iti cet, aupalambho bādhāṃ vyāpnoti, yena tan-nivṛttau upalambhaḥ, yathā – na iha a-pratibaddhaupalambho yena anumīyeran. na ca te pramāṇa-traya upalambho yena anumīyeran. na ca te pramāṇa-traya upalambhaḥ sattā ucyate. sāmagrī-pariṇāmaupalambhaḥ syāt, kāryasya kāraṇa-avyabhicārāt.

upalambhaḥ SV_13205 PV_03020 PV_03470 SV_13717 PV_04209 V1_00313 V2_06411 NB_03065 SV_13817 V1_02607 SV_02003 V2_10106 V1_04013 PV_04275 V3_06203 SV_12104 SV_13504 V3_06210 PV_02176 HB_03213 V3_06102 V3_06101 SV_13211 V1_04111 V1_04107 SV_13209 V2_05904 SV_01315 V2_09608 SV_02202 V2_08506 V1_02512 V1_04109 SV_02108 V2_09010 V1_02607 V3_09212 SV_09303 SV_02913 HB_01506 SV_16517 SV_16103 SV_09927 V2_08202 SV_03014 SV_03417 PV_03107 PV_03473 VN_02304 SV_10920 PV_03090 VN_03217 V3_05311 V3_00705 VN_03115 SV_10809 SV_10810 SV_10814 VN_03207 V3_12806 NB_03115 V3_05201 VN_00610 V3_10811 SV_13102

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upalabhyeran. tasmān na a-vyāpinaḥ. sarveṣām ’pi vā || a-tat-samānatā a-vyaktī tena nityaca saḥ | rūpa-ādīn pañca viṣayān indriyāṇy tat-sāmagrī-pratyayatvāt. ye punar asiddha| tad-ātmā tat-prasūtaś cen na etad ātmaanyo hetu-phalayos tad-bhāvaḥ. tathā yuktakenacid upalabhyate vyatīta-a-samprāptayathā sarvagata ātmā iti sādhye sarvatrana ca avaśyaṃ vyañjaka-vyāpāro ’rtham -śaṅkayā ekatva-an-adhyavasāyād bhinnanivṛttir anyasya nivṛttiṃ sādhayet. yukta-nivṛttyā anya-nivṛtty-asiddheḥ. yuktapaścāt saṃvedanasya iti cet, a-pratyakṣaarthasya nāstitvaṃ gamyate ’nupalambhataḥ | arthasya nāstitvaṃ gamyate ’nupalambhataḥ | na, niyama-abhāvāt. anyatra anupalambhasya artha-antaraṃ varṇebhyaḥ. dṛśyāyāṃ vibhāgaupalambho na asti ghaṭa iti, tata eva abhāva-buddhīnāṃ janma vā hetu-sannidheḥ | kadācid -vyavaccheda-rūpā vyākhyātāḥ. tad evam ekaanya-abhāva-gateḥ. yato hi sparśa-viśeṣa-sañcāriṇo hastasya antara-sparśa-viśeṣasarveṇa. saṃskṛtasya saṃskṛtena eva eka-asiddhau sarva-asiddheḥ. na ca asiddheḥ, anya-upalambha-kāle tu siddha ity -sannidhānād a-pratibandhāc ca. saṃskṛtasya cet, na, kārya-kāle ’bhāva-pratipatteḥ, anya-yojanā ||18|| anupalambha eva saṃśayāt. sā api na vācyā, anupalambha eva saṃśayāt, kārya-dharma-anuvṛttitaḥ | (34ab) yeṣām ’sya hetumattā-vyatikramāt ||57|| yeṣām yathā uktaṃ prāk. tatra ca pratyakṣe viṣayasiddha iti su-vyāhṛtam. anyena api saṃvedana-utpatteḥ paśyann api manda-buddhiḥ sattā-buddhiḥ paśyann api na vyavasyati sattāutsannā sarva-vastuṣu ||25|| sarva-arthana arthaḥ. na hi pare ’-pracyuta-ātmana bhinneṣv iva pratibhātsu buddhau vivekeṣu nimittam arthe. sa tu tais tadvān eka eva api pūrvāpara-pṛthag-bhāva-bhāvino doṣā na -pratikṣepa-sādhanāni kānicid yāni na enam tadā pūrva-varṇa-smaraṇa-apekṣā eva smṛtim kadācit kvacid viramet. tad dhi kiñcid kvacit kadācid viramet. tad dhi kiñcid yadi punaḥ kevalān eva upādhīñ śabda-jñānāny tena anya-apoha-viṣaye tadvat pakṣa|| tasya eva vinivṛtty-artham anumāna|| tata eva asya liṅgāt prāk prasiddher tattva-a-pratiṣṭhāpanāt. anyathā api nyāyaa-gatyā ubhayathā apy anumānatvam āgamasya || etena tad-viruddha-artha-kārya-uktir pratipādita-vipratipatti-sthānaḥ sāmānyena -upakāreṇa api sahakāri-kāraṇaṃ śabdasya -ayogāt. yugapad ekatra viruddha-guṇatat-prayoga-kṛta eva parājayo ’sya prastāvaparam ||214|| sambandho vākyānām eka-arthaupakāraḥ. na daśa-dāḍima-ādi-vākyānām iva ankāka-danta-parīkṣā-vac ca. tad viparyayeṇa kiṃ tarhi pratipādita-artha-upadarśanena -kārāṇām artheṣu bhrāntyā viparīta-svabhāva-kārāṇām artheṣu bhrāntyā viparīta-svabhāvaapy a-sannidhāna-tulyatvād asya idam ity upasaṃhārāt. nānā-viṣayatve ’py ekatra avagāhate. tasmād ātmani darśana-mātreṇa anapy a-sannidhāna-tulyatvāt tasya idam ity

upasaṃhāro upalambhaḥ syād yugapad vyāpitā yadi ||253|| na upalambhanam | nityatvāc ca yadi vyaktir vyakteḥ upalambhanam || muktvā na kāryam aparaṃ tasyāḥ upalambhanāḥ kārakā eva kulāla-ādi-vad ghaṭa-ādau. upalambhane || tasya upalabdhāv a-gatāv a-gatau upalambham an-upalabhamānā na asti ity āhuḥ. tan upalambhaṃ vā. tat kathaṃ na anupalambhād abhāvaḥ. upalambhamāna-guṇatvam. tathā ekasya rūpasya aupalambhayati. kvacit prakāśe ’pi ghaṭa-ādyupalambhayor api sukha-ādi-nīla-ādy-ākārayor aupalambhasya tasya ca anupalambhanam ||29|| upalambhasya tasya ca anupalambhanam ||72|| upalambhasya na artha-dṛṣṭiḥ prasidhyati ||54|| upalambhasya nāstitvam anyena ity anavasthitiḥ || upalambhasya nāstitvam anyena ity anavasthitiḥ ||4 upalambhasya vā para-upadeśād a-pratyayād aupalambhāt. adṛśyāyāṃ tato ’-pratipatter liṅgaupalambhāt, tac ca svatantraṃ pramāṇam iti. sa upalambhāt tad a-dhruvaṃ doṣa-niśrayāt || duḥkhaṃ upalambhāt tasya tad-anya-ātmano vyavacchedo upalambhāt saty asati vā prayatne sañcarati me upalambhād anya-abhāva-gateḥ. yato hi sparśaupalambhād iti. tatra na saṃskṛtasya upalambho ’n upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ jagat upalambhe ’pi tadā na siddho ’nyadā viparyaye upalambhe ca kaḥ saṃskartā a-vikāriṇaḥ | (254ab) upalambhe tad-anupalambha-siddheḥ. prabhāvavato upalambhe tad-abhāvāt, anupalambhāc ca vyatireka upalambhe tad-abhāvāt. anupalambhāc ca vyatireka upalambhe tal-lakṣaṇam anupalabdhaṃ yad upalambhe tal-lakṣaṇam anupalabdhaṃ yad upalambhe samāpto vyavahāra ity apārthakam aparaṃ upalambhe so ’py asiddhaḥ saṃvedanaṃ na sādhayati upalambhena sarvadā tathābhāva-śaṅkā-vipralabdho upalambhena sarvadā tad-bhāva-śaṅkā-vipralabdhaḥ upalambheṣu saṃsarga-śaṅkayā ekatva-anupalayanam anityatām icchanti, nanv a-vivakṣitaupalayanād bhinna-viṣayā eva. tena svabhāvasya upalīyate. tasya nānā-upādhīnām upakāra-āśrayaupalīyante. tena eṣāṃ paraspara-upasarpaṇa-ādiupalīyante. yathā ayaṃ tat-sādhana-sambhave ’py upalīyante. sa eṣa varṇānāṃ bhinna-kārya-kāraṇaupalīyeta na vā yasya yatra kiñcit pratibaddham a upalīyeta na vā yasya yatra kiñcit pratibaddham a upalīyeran, tadā tasya a-samāveśān na bhavati tat upavarṇanam | pratyākhyātaṃ pṛthaktve hi syād upavarṇanam | vyayasyanti īkṣaṇād eva sarvaupavarṇane | dṛṣṭānta-antara-sādhyatvaṃ tasya api upavarṇane vidvat-pratiṣṭhānāt. tasmāt paraupavarṇitam. varam āgamāt pravṛttāv evaṃ upavarṇitā | prayogaḥ kevalaṃ bhinnaḥ sarvatra upasaṃharati sarvaṃ pṛthag iti. yadi dṛṣṭāntaupasaṃharet. tac ca anapekṣatvād asya nirastam. upasaṃhāra-ayogāc ca. tasmād ete kartur icchāupasaṃhāra-avasānatvāt. vyarthaṃ virodhaupasaṃhāra-upakāraḥ. na daśa-dāḍima-ādi-vākyānām upasaṃhāra eva. anyathā vaktur vaiguṇyam upasaṃhāra-vac chakya-upāyaṃ puruṣa-arthaupasaṃhāra-vacanam. etasmāt. anyair eva hetubhiḥ upasaṃhāra-sambhavāt. na hy asti sambhavo yathāupasaṃhāra-sambhavāt. na hy asya sambhavo yathāupasaṃhāro ’pi vikalpa-nirmita eva syāt, na vastv upasaṃhāras tan-nimittānān tatra samavāyād iti upasaṃhāraḥ, tāvatā vyāpty-asiddheḥ. ataḥ upasaṃhāro vikalpa-nirmita eva syāt. na vastv-

upasaṃhārāt VN_00609 SV_04404 V3_03410 HB_00611 SV_17522 V3_10809 VN_04912 VN_06712 V2_06913 VN_04013 PV_02102 HB_01504 HB_01905 HB_01507 V2_09109 SV_07816 SV_07609 SV_09206 SV_15116 SV_15410 SV_15426 SV_10618 V3_06906 HB_00708 V3_13607 SV_15424 SV_15412 SV_11315 V1_02204 PV_03403 VN_02222 V3_12701 V3_12701 SV_11416 SV_10425 SV_10508 V2_07905 VN_00205 SV_08021 V2_07904 SV_10504 SV_10422 V3_07606 SV_09608 PV_04263 SV_14821 V2_07904 VN_00205 SV_09101 SV_10505 V3_07605 SV_09607 SV_15415 V3_07609 V3_05705 PV_04234 V2_05515 PV_04140 SV_09407 V3_07203 SV_09409 V3_07204 SV_12504 VN_04114 PV_03227

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nidarśana-ādi-śabdā nānā-vastu-viṣayā ekatra -sākāṅkṣa-buddhi-grāhyaṃ bhinna-śabda-arthana sambhavati, tathā ekatra viruddhayor yathā vandhyā-sute. saṃś ca śabda iti sarvapravādeṣv ekatra vastuni viruddha-svabhāvadharmair yuktaṃ pratisaṃvedayamānas tadprayuṅkte, sa nigraham arhet. na arthadoṣa-udbhāvanena pakṣo dūṣito bhavati. so ’n-ādi-śabdānām iva matta-kāla-atiśaya-varṣakṛd-antaṃ padam. padaṃ ca nāma-ākhyāta|| rūpa-ādayo ghaṭasya iti tat-sāmānya-janane samartho hetuḥ. yas teṣāṃ parasparatatra yathāsvaṃ pratyayaiḥ parasparadoṣā na upalīyante. tena eṣāṃ parasparakathaṃ tasya hetuḥ syāt. phalasya api paraetat. tasmān nityam anapekṣita-paravartante. te ’pi yathā-saṅketa-āhita-vāsanāuktam. abhidhāne sambandhitvena buddhāv -viṣayā hi buddhir niyamena tad-yogyatāabhāva-vyavacchedas tu niyamena bhāva’bhāvāt prāṇa-ādayas tan-nirasanā na ātma-pratibhāsy artho ’pahnūyate. tasya buddhāv -pratibhāsy artho ’pahnūyate, tasya buddhāv śobheta. tasmād eṣa svayaṃ pratītau viṣayaśabda-prayoga-a-sambhavāt. prayuñjāno ’rtham na bhavad api prāṇa-ādīnāṃ na ātmani siddhim tu vyatirekaḥ, sa ca vyatiricyamāno bhāvam tv enam abhivyanakti. sa tarhi siddhatad-viṣaya-indriya-virahe ’-darśanād an| bhūtaṃ paśyaṃś ca tad-darśī kathaṃ ca iti. tattva-rakṣaṇa-arthaṃ sadbhir -viṣāṇa-abhāva-vādinam upahasann ātmānam eva ca ayaṃ bhāvāc chaśa-viṣāṇa-abhāva-vādinam arthaṃ jānīyām iti saṅkara-hetuḥ puruṣatathā ca a-pratipattiḥ. tasmān niryathā-abhyupagamaṃ pratipādyate, nirhi nir-upākhyam. caramasya tarhi kṣaṇasya an-sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nira-naimittikatā-āpatteḥ (159c) asad dhi nir-sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nir’ṅkura-ādayo dṛṣṭāntaḥ, na kevalaṃ nirna hy asyāṃ kaścid dṛṣṭānto ’sti. kiṃ na nirity a-mūrtatvaṃ nir-upākhye ’pi syāt. nirity a-mūrtatvaṃ nir-upākhye ’pi syāt. nirna ca aparam | ity a-jña-jñāpanāya ekā anna bhūto nāma. abhāvasya sarva-atiśaya-śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthyanivṛttam ity asad eva syāt. sarva-sāmarthyasvabhāva-bhedaḥ sāmānyam. yeṣāṃ tu nirdṛṣṭāntaḥ, na kevalaṃ nir-upākhyam. niryathā na bhavati mūrta ity a-mūrtatvaṃ niryathā na bhavati mūrta ity a-mūrtatvaṃ nirna ātma-nivṛtti-mātram. anyathā nireva pratiṣedha-vṛttir iṣṭā, tan na anpratipanna-tad-vyavahāro ’pi prasiddheṣu nirtaṃ tathā eva a-vikalpya-artha-bheda-āśrayam taṃ tathā eva a-vikalpya artha-bheda-āśrayam | kevalasya uparodhe ’pi doṣavattām bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād anena bruvāṇaḥ kaṃ svārthaṃ puṣṇāti. tasmād anena tasmād anena upātta-bheda eva sādhyaḥ. tasmād anena upātta-bheda eva sādhyaḥ. eva. tasmān na viśeṣaṇam atiśaya-bhāg ity anetat, varṇa-krama-nirdeśavad iti vatir atra viśeṣaṇa-viśeṣyayoḥ | yad aṅga-bhāvena

upāttaṃ upasaṃhārāt. nānā-viṣayatve ’py ekatra upasaṃhāre ’py a-bhinnaṃ buddhau pratibhāti iti upasaṃhāre ’pi. vacana-guṇa-doṣau hi parārthe upasaṃhāreṇa anvayena vyatirekeṇa ca vyāptiupasaṃhāreṇa vacana-vṛttir na syāt. na hy ayaṃ upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita upasaṃhitasya abhidhātā ity a-samīkṣitaupasaṃhṛtya sādhana-doṣaṃ kathāṃ pratānayan svaupasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime upasarga-nipātā iti prastutya nāma-ādīni vyācaṣṭe, upasarjanāḥ | tac-chakti-bhedāḥ khyāpyante vācyo upasarpaṇa-ādy-āśrayaḥ pratyaya-viśeṣaḥ, sa tadupasarpaṇa-ādy-āśrayair ye yogya-deśa-ādy-avasthā upasarpaṇa-ādi-hetur yaḥ, sa samartha-hetur iti upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tadupaskārā dṛśyeta vā na vā kadācit tasmin svabhāve upaskṛtatvād vijñāna-santateḥ sarva-arthaupasthānāt. yathā-abhiprāyam a-pratītiḥ. tad ayaṃ upasthāpana-anuvidhāyinī iti tasmin saty asyāḥ upasthāpanaḥ, bhāva-abhāvayor anyonya-vivekaupasthāpanāḥ, tatra bhāva-asiddheḥ. na ca upasthāpanāya śabda-prayogāt. tad-abhāve tadupasthāpanāya śabda-prayogāt, tad-abhāve tadupasthāpanena kenacid vinā api pratiyann asmān upasthāpayati, apahnute ca iti pratijñā-padayor upasthāpayati. tathā sādhye ’pi prāṇa-ādibhir upasthāpayati, na evaṃ nairātmya-ādayaḥ, svabhāva upasthāyī kim a-kāraṇaṃ poṣyate. nanv iyān upahata-indriya-upanidhau ca punaḥ sambhavāt. na upahata-indriyaḥ || śodhitaṃ timireṇa asya upahartavyam eva chala-ādi vijigīṣubhir iti cet, upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti upahasann ātmānam eva upahasati. śaśa-avayavaupākīrṇaḥ. tatra yādṛśāḥ puruṣaiḥ kvacit upākhya-abhāva-siddhi-vad anyatra api dṛṣṭāntaupākhya-vad anya-vad vā iti. sa eva tāvad upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇaupākhyam iti. evaṃ sādhanasya sādhya-viparyaye upākhyaṃ kathaṃ nimittaṃ syāt. kārya-karaṇaupākhyam. caramasya tarhi kṣaṇasya an-upākhyatāupākhyam. nir-upākhye ’pi iyam eva pravṛttir upākhyaṃ vyoma-kusuma-ādi dṛṣṭāntaḥ. tad asat upākhyasya abhāvād a-pratiṣedha-viṣayatā iti cet, upākhyasya abhāvād na pratiṣedha-viṣayatā iti cet. upākhyā udāhṛtir matā || viṣaya-asattvatas tatra upākhyā-nivṛttyā sarva-bhāva-dharma-vivekaupākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam. upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam iti. evaṃ upākhyānāṃ svabhāva eva na asti tatra kathaṃ upākhye ’pi iyam eva pravṛttir niṣidhyate. upākhye ’pi syāt. nir-upākhyasya abhāvād aupākhye ’pi syāt. nir-upākhyasya abhāvād na upākhye kṛtakatva-ādy-ayogān na tato nairātmyaupākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ vata upākhyeṣu saty api viṣaye kathañcid viṣayiṇam aupāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ upāgatāḥ | anādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ upāgatāḥ || yathā parair an-utpādyā pūrva-rūpaṃ upātta-bheda eva sādhyaḥ. upātta-bhede sādhye upātta-bheda eva sādhyaḥ. upātta-bhede sādhye upātta-bhede sādhye ’smin bhaved dhetur anupātta-bhede sādhye ’smin bhaved dhetur anupātta-samam. yat kiñcid veda-adhyayanaṃ sarvaṃ upāttaḥ so ’nyadā apy an-anurūpaṃ gṛhṇāti ity aupāttaṃ tat tena eva hi gṛhyate || svato vastv-

upāttā PV_04042 PV_02218 VN_02808 VN_02808 PV_02060 SV_07220 SV_14017 SV_11706 SV_14723 V1_02704 SV_00803 V3_08412 SV_00802 V3_08412 SV_00716 V3_08408 PV_03264 SV_10601 V3_06803 SV_13715 V3_07308 VN_01508 SV_07612 SV_11106 SV_07304 SV_09010 PV_03033 SV_09401 V3_07107 SV_16125 SV_11919 V1_04311 PV_03529 V3_08906 SV_07124 PV_02251 SV_00718 V3_08409 V3_12001 SV_00802 V3_08411 SV_10606 V3_06807 SV_10320 SV_14723 V2_07906 V3_07305 VN_03202 V3_07309 SV_10615 V3_06903 SV_10606 V3_06807 SV_11202 VN_04111 HB_03609 VN_06312 V3_10303 PV_02187 PV_02061 VN_01719 VN_01806 VN_01710 SV_15126 PV_03263

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api | sādhyaḥ syād ātmanā eva iṣṭa ity guṇa-darśī paritṛṣyan mama iti tat sādhanāny pratijñām eva pratijñā-sādhanāya upādadīta. -karaṇaḥ pratijñām eva pratijñā-sādhanāya -hetor vigame sa na ucchvasiti kiṃ punaḥ || -vijñāna-utpādana-samartham aparaṃ sajātīyasādhana-samartha-utpādanam eva samāna-jātīyate yato matāḥ ||235 || sahakāriṇaḥ sakāśād tad-upādānatā iti cet. ko ’yam -sthiti-kāraṇa-vicchedāt tan-nivṛttis tadsā api rasa-upādāna-kāraṇa-pravṛttī rūpasā api rasa-upādāna-kāraṇa-pravṛttī rūpa-hetūnāṃ pravṛtti-kāraṇam. sā api rasa-hetūnāṃ pravṛtti-kāraṇam. sā api rasatathābhūto ’numīyate. pravṛtta-śakti-rūpatathābhūto ’numīyate. pravṛtta-śakti-rūpaiti cen matam || tad ajñānasya vijñānaṃ kena tad-ākāra-vikalpa-jananāc ca. na ca tad-ākāra-vikalpa-jananāc ca. na ca vat, sa cet prāk siddhaḥ syāt, samāna-jātīya-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. -sthita-lakṣaṇatvena eka-tyāgasya aparavikalpa-vijñāna-pratibhāsiny artha an-udvejanāc ca. abhūta-arthaṃ khalv apy agneḥ sākṣād a-janakatvāt. kevalam -pravṛtti-viṣayo dadhi. tat-phala-viśeṣaa-vācyatvaṃ kathañcana | na eva vācyam tataḥ saṃśayāt. na eṣa doṣaḥ. yasmād bhāvatataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt – bhāvaniyame ca tasya eva indhanatvād dahana-vijñāna-viśeṣa-anubandhī sabhāga-vāsanāsa bāhyo ’rthaḥ syāt, yady atra kaścid asti iti sā api tattve vyavasthitā | grāhypāta-pratibandha ity api kṣaṇikānāṃ bhāvānām pāta-pratibandha ity api kṣaṇikānāṃ bhāvānām bhajate punaḥ | audāsīnyaṃ tu sarvatra tyāga-hetū rasaṃ janayati, indhana-vikāra-viśeṣahi rasa-hetū rasaṃ janayati, indhana-vikāraapi pūrvaḥ pūrvaḥ sabhāga-avasthā-bheda rasaḥ sā eva anya-kāraṇam | (10ʼab) rūpaābhimukhyena vinā na rasaḥ. tad eva ca rūpaayaṃ pradhāna-śabda-pratibhāsy artho bhāvaayaṃ pradhāna-śabda-pratibhāsy artho bhāvaity ucyate. na ca tathā sthāyī bhāvas tadatiprasaṅgo hy evaṃ syāt. pratīyamānasya tadna, sattva-saṅkhyāta-kṣaṇa-antara-anśabda-arthaḥ, tasya ca svalakṣaṇa-virodho na asty ātma-śabda-arthasya bhāvatad ime nir-viśeṣaṇāḥ. teṣv artha-ślokau. tasya ca yathā samīhita-rūpa-an-ślokau. tasya ca yathā-samīhita-rūpa-anbhāva-upādāno na vā iti. tasya bhāva-anbhāva-upādāno na vā iti. tasya bhāva-annirdeśe na virodhaḥ. prādhānyaṃ punas tadniṣ-prayojanatvāc ca iti. prakāra-viśeṣaviśeṣaṇa-antaraṃ syāl lakṣaṇa-antaratvena vā sad-bhāve ’py ekena eva tat-siddher na sarvasādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇarāga-samudbhavaḥ | nimitta-upagamād iṣṭam hi yad vastu yaḥ padārtho vikāryate | eva iṣṭa-artha-siddhir ity apārthakaṃ tasya vyartham eva sādhana-vākye pratijñā-vacana-ādi, tasya a-sādhana-aṅgasya sādhana-vākya -anapekṣāḥ samāropita-gocarā āntaram eva ’py upādāne jñāne duḥkha-ādi-sambhavaḥ | na

upādānaṃ upāttā svayaṃ-śrutiḥ || śāstra-abhyupagamād eva upādatte || tena ātma-abhiniveśo yāvat tāvat sa upādadatā ca anena pratijñā-mātreṇa siddhir iṣṭā upādadīta. upādadatā ca anena pratijñā-mātreṇa upādāna-a-vikāreṇa na upādeyasya vikriyā | kartuṃ upādāna-apekṣam anapekṣaṃ vā janayan bhāvam eva upādāna-apekṣam anapekṣaṃ vā vāsy-ādi-prayoga-vat upādāna-apekṣād jñāna-janana-yogya-kṣaṇa-antaraupādāna-arthaḥ. na kārya-kāraṇa-bhāvo ’nupādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder apara upādāna-kāraṇa-pravṛtti-sahakāriṇī. tasmād yathāupādāna-kāraṇa-pravṛtti-sahakāriṇī. tasmād yathāupādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇaupādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇaupādāna-kāraṇa-sahakāri-pratyayo hi rasa-hetū upādāna-kāraṇa-sahakāri-pratyayo hi rasa-hetū upādāna-kāraṇam | ādhipatyaṃ tu kurvīta tadupādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ upādāna-kṣaṇa-siddheḥ. na tasya eva atiśayasya upādāna-dharmas teṣu upacaryate. tad asiddhaupādāna-nāntarīyakatvāt. aṅgulīṣu punaḥ upādāna-bala-prabhava-vikalpa-samutthitāḥ upādāna-bala-bhāvi-santānasya viparyaya-upādānān upādāna-balena eva tatra jñānam utpadyate na upādāna-bhāva-lakṣita-svabhāvaṃ hi vastu dadhi upādāna-bhedād bheda-upacārataḥ || atīta-anāgate upādāna-mātre tu sādhye sāmānya-dharmiṇi | na upādāna-mātre tu sādhye sāmānya-dharmiṇi | na upādāna-lakṣaṇatvād indhanasya. tathā ayam api upādāna-vikalpa-pratibhāsa-vibhramaḥ padam. upādāna-viśeṣa-abhāva-kṛtaṃ kārya-vyatirekaṃ na upādāna-saṃvittī cetaso grāhya-lakṣaṇam || rūpaupādāna-samāna-deśa-utpāda ucyate. tasmāt siddhā upādāna-samāna-deśa-utpādanam ucyate. astu nāma aupādāna-hānitaḥ || vāsī-candana-kalpānāṃ upādāna-hetu-sahakāri-pratyaya-agni-dhūma-jananaupādāna-hetu-sahakāri-pratyaya-agni-dhūma-jananaupādāna-hetuḥ, buddhiś ca pratyaya ity etāvato upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasaupādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasaupādāno na vā iti. tasya bhāva-an-upādānatve upādāno na vā iti. tasya bhāva-an-upādānatve upādānaḥ. pāramparyeṇa tu santāna-upakārāt tatupādānatā iti cet. ko ’yam upādāna-arthaḥ. na upādānatā-lakṣaṇatvāc caramatvasya. bhavaty eva upādānatā sādhyate. sādhyatām, kiṃ tv asāv api upādānatva-niṣedhāt. śabda-artha-niṣedhe hi upādānatva-sādhanam artha-sattā-mātra-sādhanam upādānatve sādhye tathā anupalambho ’sya dharmo upādānatve sādhye tathā anupalambho dharmo ’sti upādānatve sādhye sa eva pratyātma-vedyatvād aupādānatve sādhye sa ca pratyātma-vedyatvād aupādānatvena. tat-prahāṇe doṣāṇāṃ prahāṇāt. upādānam a-sambaddham. vater upādānād a-doṣa iti upādānam arhati, yad-bhāve ’pi yasya anyathāupādānam iti na doṣam udbhāvayann eva aparasya an upādānam iṣṭasya eva bādhakam. na hi tasya asattā upādānaṃ tu vāryate || imāṃ tu yuktim anvicchan upādānaṃ na tat tasya yuktaṃ go-gavaya-ādi-vat || upādānam. yadi ca viṣaya-upadarśanam antareṇa upādānaṃ vādino nigrahasthānam. atha vā upādānaṃ vādino nigrahasthānam, vyarthaupādānaṃ vikalpa-vāsanā-prabodham āśritya bāhyaupādānaṃ viruddhasya tac ca ekam iti cen matam ||

upādānayor SV_10415 HB_02206 PV_02164 VN_01810 V3_01205 V3_11309 VN_02720 VN_04113 V3_13608 VN_01813 SV_11107 VN_04106 VN_02615 VN_00317 SV_11021 PV_03263 VN_00418 VN_02713 SV_10522 V3_06710 V3_07309 SV_05817 SV_03421 PV_02159 PV_03276 SV_02516 V2_07408 VN_04501 VN_00319 V2_07406 HB_02511 PV_02032 SV_10913 SV_16721 SV_10915 PV_02240 PV_02003 SV_08925 VN_01717 PV_02060 SV_03018 SV_03019 SV_02907 SV_02912 SV_03022 SV_03101 SV_03019 V2_07407 SV_06414 SV_02910 SV_02915 SV_03007 SV_04325 SV_02920 SV_15810 V3_07008 SV_09311 V2_07410 SV_09306 NB_03011 SV_02915 PV_03335 SV_02926 SV_02921 PV_03114

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04|| yo hi bhāvo yena saha na avatiṣṭhate tadsva-rasa-nirodhitvād vināśe saty agny-āder tena kiñcana | a-vijñānasya vijñāna-anapi vacanaṃ vādino nigrahasthānam a-samarthaeṣām iti vacane dharma-viśeṣaṇatvena vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena hetv-āder an-anyatamaḥ. sādhya-sādhanāya prakāra-viśeṣa-upādānam a-sambaddham. vater iti. yathā ca āha – dharmi-viśeṣaṇatvena api vādino nigrahasthānam, a-samarthaapy upādāna-bala-bhāvi-santānasya viparyayajhabhañghaḍhadhaṣa-vad iti. sādhana-an-pakṣa-vṛtter vyabhicārād a-sādhana-aṅgasya -a-prasādhanāt, vastutaḥ samarthasya hetor -ādi-vat. te hi vikalpa-prabhavāḥ saty apy sakṛd arthasya sambhave || saty āntare ’py -artha-asiddheḥ, vastutaḥ kāryasya apy saty aindriyakatvasya hetor viśeṣaṇa-ubhaya-āśrayaḥ ||205 || tasmin bhāva-anabhāva-ubhaya-āśrayaḥ ||53|| tasmin bhāva-anupādāna-dharmas teṣu upacaryate. tad asiddhaanya-vyāvṛtteṣv artheṣu vyāvṛtti-bhedam anena prativyūḍham. tatra hy artha-antaram na pṛthivy-ādi-niśritā dhavala-ādayaḥ | tadsaṃvittiṃ buddhir atra kā || tāṃs tān arthān kṛta-sanniveśaiḥ śabdais tatas tato bhedam śuddho vā nāśe kāryatva-sattva-vat ||52|| ca artham iti, tathā hi pūrvaṃ karmayat kārya-liṅgaṃ kāraṇasya sādhanāya svabhāvo gamakaḥ. sa ca ayaṃ hetutvena pratiniyame hi kiñcid eva kasyacit sādhanāya -parijñānaṃ tasya naḥ kva upayujyate || heyavādasya avisaṃvādād anumānatvam ucyate. heyaca, nyāyam eva anupālayantaḥ paṇḍitā heyaavisaṃvādād anumānaṃ paratra vā ||217|| heyatatra api kāmī iva vanitā-antare | tyājyapramāṇatā | pravṛttes tat-pradhānatvād dheyasyān na iti kim apy a-ślīlam ayuktam a-heyapratijñā-vacanam a-sādhana-aṅgam apy kiṃ punaḥ || upādāna-a-vikāreṇa na hi sarvo vidhi-pratiṣedhābhyāṃ vyavahāraḥ. eva ucyata iti kiṃ śabda-prayogaiḥ. tataś ca bhedinaḥ | yo ’pi manyate bhinnā eva ko bhedaḥ syād a-niścitaḥ | yady apy an-ākṣepān na te kasyacid aṅga-bhūtā iti kim śabdā vā enam upalakṣayeyus tal-lakṣitā vā kiṃ śabda-prayogaiḥ. tataś ca upādhayo na gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna bhedo ’yam ata iti viśeṣa-nirdeśāt. tataś ca vā tad ayam a-prasaṅga iti. tasya api nānāka eva upādhi-bhedo ’-niścitaḥ syāt, sarvasarva-ātmanā gṛhyata eva. tathā hy eka’-pratibhāsanāt. upakārya-upakāriṇor apy eka-jñāne dvaya-grahaḥ ||53|| ātma-bhūtasya tad-bhāvo ’nyatra tad-buddhi-hetutvāt. parasā tad udāharaṇena eva udāhṛtā. sa punar -bheda-bheditva-ādayo vyākhyātāḥ. evam -bheda-bheditva-ādayo ’pi vyākhyātāḥ. evam iti. sa ca ayaṃ hetutvena apadiśyamānaḥ. prayogaḥ. yat kṛtakaṃ tad anityam ity -ātmany a-bhedāt sarva-ātmanā grahaṇe ka eva anyato vā iti vicāram idam arhati || darśanasva-svāmitva-vat. tasmād artha-antaraeka-jñāne dvayor api grahaṇam iti. ekana bhāvasya prāg-abhāvaṃ sa vāñchati | tad-

upādhi upādānayor anyonya-vaiguṇya-āśrayatvena ārambhaupādānāc ca apara eva drava-svabhāva utpanna iti. upādānāc ca sidhyati || vijñāna-śakti-sambandhād upādānāt. tathā sādhya-ādi-vikalasya an-anvaya-aupādānāt tasya viśeṣaḥ. parārthāḥ santaś cakṣurupādānāt. viruddha-vad dhetur apy evaṃ kiṃ na upādānāt sādhana-nirdeśaḥ sa syān na sādhyaupādānād a-doṣa iti cet, syād etat, varṇa-kramaupādānād anityaḥ prayatnānantarīyakaḥ śabdaḥ upādānād eva. na hi tair hetoḥ sambandhaḥ śakyate upādānān na syāt. na tu bhūta-artham, vastu-balaupādānān nigṛhyata iti. idam apy a-sambaddham, na upādānān nigraha-arhaḥ, na pratipakṣa-dharmaupādāne ’pi sāmarthya-a-pratipādanāt. kārya-hetāv upādāne kasyacin mano-guṇasya abhyāsād upādāne jñāne duḥkha-ādi-sambhavaḥ | na upādānaṃ upādāne tad-a-pratipādanāt. anupalabdhāv api upādāne vyabhicāraṃ pariharati. na punaḥ pratijñā upādāne sādhye ’sya anupalambhanam | tathā hetur upādāne sādhye ’sya anupalambhanam | tathā hetur upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ. upādāya a-viśeṣeṇa niveśanāt, vyavahāre ’py anyaupādāya anyatra vartamāno dhvanir a-svātantryaupādāya śabdaś ca hetv-arthaḥ sva-āśrayeṇa ca || upādāya sukha-duḥkha-ādi-vedanam | ekam āvirupādāya svabhāva-a-bhede ’py aneka-dharmāṇaḥ upādīyate. apekṣita-para-vyāpāro hi svabhāvaupādīyate tataḥ karaṇaṃ mṛt-piṇḍa-ādikaṃ loka iti. upādīyate, tasya tena saha kārya-kāraṇa-bhāvaupādīyamāna upādhy-apekṣaḥ śuddho vā nāśe upādīyeta na aparam, tasya eva tatra śakter upādeya-tattvasya sa-abhyupāyasya vedakaḥ | yaḥ upādeya-tattvasya sa upāyasya prasiddhitaḥ | upādeya-tad-āśrayeṣu saṅghaṭante, na tu pravādaupādeya-tad-upāyānāṃ tad-upadiṣṭānām aupādeya-bhede hi saktir yā eva eka-bhāvinī || sā upādeya-vastuni || viṣaya-ākāra-bhedāc ca dhiyo upādeyam a-pariniṣṭhānād ākulaṃ pralapanti. tad upādeyam eva. na, vaiyarthyāt. asaty api pratijñā upādeyasya vikriyā | kartuṃ śakyā a-vikāreṇa upādhayaś ca tatra a-samarthāḥ samarthaś ca na upādhayo na upādhayaḥ syuḥ. kvacit pravṛttau hi upādhayaḥ parasparam āśrayāc ca. tan-nibandhanāḥ upādhayo bhinnā eva śabda-jñāna-antarāṇāṃ upādhayaḥ. lakṣita-lakṣaṇād a-doṣa iti cet upādhayaḥ. sa tāvat tadānīṃ niścīyate sarvaupādhayaḥ syuḥ. kvacit pravṛttau hi kasyacit upādhy-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat upādhy-abhāve bhedasya eva abhāvaḥ syāt. tasmān upādhy-upakāra-aṅga-śakty-a-bhinna-ātmano grahe || upādhy-upakārakatvena grahaṇāt. na hy upādhi-grahaṇe tad-upakāriṇyāḥ śakter grahaṇam. upādhi-tadvatoḥ saha-avasthānād a-doṣa iti cet. upādhi-tadvator upakārya-upakāraka-bhāvasya upādhi-buddhiḥ śrotur na vaktur iti viśeṣa iti upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva-sattvaupādhi-bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, upādhi-bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, upādhi-bheda-apekṣo vā svabhāvaḥ kevalo ’tha vā | upādhi-bhedena. apekṣita-para-vyāpāro hi bhāvaḥ upādhi-bhedo ’-niścitaḥ syāt, sarva-upādhyupādhi-rahitasya a-grahāt tad-grahe grahāt | upādhi-vāde ’pi samānaḥ prasaṅgaḥ. atha api syād upādhi-viśiṣṭe ’pi tasmin gṛhyamāṇe sarvaupādhi-samākhyāne te ’py asya ca na sidhyataḥ ||

upādhir PV_03220 SV_15812 SV_06413 SV_04321 SV_16014 V1_01601 PV_03216 SV_04327 SV_06304 SV_06412 SV_03006 SV_03023 SV_09309 V2_07409 SV_04324 SV_02923 SP_00012 SV_03014 SV_03009 SV_02927 SV_02913 SV_02922 SV_00318 V2_08502 HB_02402 SV_03011 SV_04320 SV_02906 SV_03211 HB_03905 HB_02003 VN_00516 PV_02138 SV_17425 SV_10811 PV_03142 SV_16820 VN_02014 VN_02301 VN_02301 PV_04049 V3_02105 PV_02143 PV_03091 SV_11818 SV_10203 V2_06503 PV_02136 PV_03174 V1_01005 SV_10807 SV_10814 PV_02144 SV_10913 SV_10915 PV_03014 PV_02132 VN_02212 VN_02215 SV_01508 SV_17429 SV_12025 V3_12707 VN_00715 SV_03601

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pratanyate || nīla-ādiś citra-vijñāne jñānacet. kaḥ punar upayogo vaktuḥ śrotari yena -antara-van na bhedaḥ syāt. na hi bhedaiti cet, an-upakāriṇi pāratantrya-ayogād an-jñāna-jāj jñānato dhvaniḥ | jāyate taditi cet, nanu sā vyaktir buddhir eva. tadniḥ-svabhāvāḥ prakāśitāḥ || vyāpāracet. na, niṣpannasya pāratantrya-abhāvād antad-vyāvṛttyā gato bhāgas tad-gates tadca bhedasya tato ’py asya bheda iti bhedaayam ekaḥ śaktibhiḥ. śaktīr upakurvan eka iti cet samānaḥ prasaṅgaḥ. sa tāvat tair kṛtaka-śrutiḥ svabhāva-abhidhāyiny api parakṛtaka-śrutiḥ svabhāva-abhidhāyiny api paraca sarvaṃ tathā eva astu, tathā-bhinnagrahaṇam. tad-grahaṇa-nāntarīyakatvād -upadhir yogaḥ kārya-kāraṇatā yadi || yogana gṛhyate. yadi punaḥ kevalān eva gṛhītaḥ sarvāḥ śaktīr grāhayati, tāś ca svasyād bhinnā eva śaktayaḥ śaktimato yābhir tu tais tadvān eka eva upalīyate. tasya nānā-upādhi-viśiṣṭe ’pi tasmin gṛhyamāṇe sarva-viśeṣa-grahaṇe ’bhimatatvāt, liṅga-viśeṣa-viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣa-viśeṣa-grahaṇe ’bhimatatvāt, liṅga-viśeṣa-upakāriṇyaḥ śaktayo bhinnā eva bhāvāt. evam -abhyupagame sāmānādhikaraṇya-ayogāt, tad||51|| ity antara-ślokau. yasya api nānāpitaram āyāntaṃ dṛṣṭvā pitā me āgacchati na -abhāva-sādhana-pramāṇa-vṛttyā boddhavyau, eva eṣāṃ paraspara-kṛto viśeṣaḥ syāt, tadevaṃ pratītiḥ, anyasya tat-pratipatty-vṛtteḥ khadga-āder viśeṣo ’yaṃ mahā-muneḥ | -virodham a-pratisamādhāya sambandha-anuguṇaanyathā vaktur vaiguṇyam udbhāvayet. a-śakyaeva syād bālānām a-vikalpanāt | saṅketaity asti pauruṣeyānāṃ śabdānām artha-gatāv ’yaṃ dur-matīnām a-sāmarthya-pracchādanasādhana-prakhyāpanaṃ satāṃ tattva-rakṣaṇatasmān na jyāyān ayaṃ tattva-rakṣaṇatadā syāc cen na tadā an-abhyupāyataḥ | tadā syāc cen na tadā an-abhyupāyataḥ | ataḥ | a-kṣayitvaṃ ca doṣāṇāṃ nityatvād anartho na bhidyate || viruddhaṃ tac ca saanyasya sāmarthyaṃ paśyāmaḥ. na api siddhypravartamānaṃ kañcit puruṣa-artha-sādhanam pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid -darśanaṃ tasya bādhakam | bahuśo bahudhā śabdānām eva yojanāt || saṅketa-smaraṇaasti, tasya api grahaṇam. saṅketa-smaraṇaprāmāṇyam āha. tac ca sambaddha-anuguṇaca. tad viparyayeṇa upasaṃhāra-vac chakyaca doṣāṇāṃ nityatvād an-upāyataḥ || ucyate. heya-upādeya-tattvasya sa anumānaṃ paratra vā ||217|| heya-upādeya-tad-upagamād dhiyaḥ || bāhya-artha-pratibhāsāyā -kṣamer itaḥ || dayāvān duḥkha-hāna-artham na ca para-vipaṃsanena lābha-sat-kāra-ślokana ca nyāya-śāstrāṇi sadbhir lābha-ādykaścid anupalambhād abhāvaṃ bruvāṇa svayaṃ svāminā vipratipatti-sthāne dṛṣṭvā -bādhāyāṃ tad-anyasya api tulyam ity antat ko ’yaṃ sambandha-abhāvo vācya ity niyoge yathā-iṣṭaṃ niyuñjīrann iti kas tatra vastu-pratibandhād dhūma-ādi-vat, tadā ayam

upālambhaḥ upādhir an-anya-bhāk | a-śakya-darśanas taṃ hi upādhir iṣyate. tataḥ śabda-śrutir iti cet. nanu upādhir eva bhedo ’yam ata iti viśeṣa-nirdeśāt. upādhiḥ, pāratantrye ca janya-janaka-bhāvāt sahaupādhiḥ sa śrutyā samavasīyate ||302|| taj-jñānaupādhiḥ so ’py asiddha eva. na vyaktir buddhir upādhikaṃ sarvaṃ skandha-ādīnāṃ viśeṣataḥ | upādhitvam, na a-niṣpannasya svarūpa-asiddheḥ. upādhitvāt tad-viśiṣṭo gata ity ucyate. na punar upādhitvād dravya-antara-van na bhedaḥ syāt. na upādhinā api gṛhyamāṇaḥ sarva-ātmanā gṛhyata eva. upādhibhir nāntarīyakatayā upalakṣyamāṇa ekena upādhim enam ākṣipati. etena pratyaya-bhedaupādhim enam ākṣipati. etena pratyaya-bhedaupādhimata ekasya grahaṇe ’-pratibhāsanāt. upādhimad-grahaṇasya. anyathā tathā api na upādhī na tāv eva kārya-kāraṇatā atra kim | upādhīñ śabda-jñānāny upalīyeran, tadā tasya aupādhīn iti tad-avasthaḥ prasaṅgaḥ. atha tā api upādhīn upakaroti. tato na ayaṃ prasaṅga iti. upādhīnām upakāra-āśraya-śakti-svabhāvasya svaupādhīnāṃ grahaṇam. tad-grahaṇa-nāntarīyakatvād upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānyaupādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānyaupādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānyaupādhīnāṃ tac-chaktīnāṃ ca aparāparāsv eva upādher ekasya dvābhyām abhidhānād a-doṣa iti cet, upādher dhīr grāhika-arthasya bhedinaḥ | yo ’pi upādhyāya iti. so ’pi bhavan niścayo ’sati upāya-antarasya a-sambhavāt. tena tayoḥ upāya-apāyayoḥ kārya-vyakti-virāma-darśanāt. tena upāya-abhāvāt. tat-pratipattau ca satyām asadupāya-abhyāsa eva ayaṃ tādarthyāc chāsanaṃ matam | upāya-puruṣa-artha-abhidhānāni ca śāstra-dharmān upāya-phalāni ca śāstrāṇi phala-arthī na ādriyeta upāya-vigamāt paścād api bhaven na saḥ || mano ’upāyaḥ. apauruṣeyas tu śabdo na evaṃ karoti. na upāyaḥ, na tu satyair asty upetaḥ, tattvaupāyaḥ sādhana-ābhāsa-dūṣaṇaṃ ca, tad-abhāve upāyaḥ. sādhana-prakhyāpanaṃ satāṃ tattva-rakṣaṇa upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san | upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san | upāyataḥ || upāyasya a-parijñānād iti vā upāyam a-vidhāya a-pidhāya ca | pramāṇa-uktir upāyam. atha punar na śabda-arthayor anya eva upāyam āśritya pravartate. anyathā a-baddhaupāyam āśritya pravartate, anyathā a-sambaddhaupāyaṃ kālena bahunā asya ca || gacchanty upāyaṃ dṛṣṭa-saṅkalana-ātmakam | pūrvāparaupāyaṃ dṛṣṭa-saṅkalana-ātmakam | pūrvāparaupāyaṃ puruṣa-artha-abhidhāyakam | parīkṣāupāyaṃ puruṣa-artha-abhidhāyi ca śāstraṃ upāyasya a-parijñānād iti vā parikalpayet | upāyasya prasiddhitaḥ | pradhāna-arthaupāyānāṃ tad-upadiṣṭānām a-vaiparītyam upāye vā a-pramāṇatā | vijñāna-vyatiriktasya upāyeṣv abhiyujyate | parokṣa-upeya-tad-dhetos upārjanaṃ satām ācāraḥ. na api tathāupārjanāya praṇīyante. tasmān na yoga-vihitaḥ upālabdhaḥ. api ca, deśa-ādi-bhedād dṛśyante upālabdhā. sā taṃ pratyuvāca. paśyata mātaḥ upālambhaḥ. an-atiśaya-darśī ca ayaṃ vākyeṣv evaṃ upālambhaḥ. asti viṣāṇināṃ viṣāṇa-svabhāva-bhedaḥ, upālambhaḥ, nimittaṃ ca niyogasya uktam eva. api upālambhaḥ syāt – kathaṃ ṣaṣṭhy-ādaya iti. yadā

upālambham SV_06715 HB_01104 V3_03411 V1_00104 PV_02033 PV_04232 V2_05512 VN_06407 VN_06213 VN_06212 VN_06303 SV_04609 VN_00726 SV_04604 SV_06908 HB_01613 HB_01807 PV_03219 HB_01803 VN_02015 V1_00102 PV_02132 PV_03378 V3_12605 PV_03111 SV_07707 NB_03058 V3_10007 PV_03337 VN_05812 V3_11512 V3_12511 SV_09517 V3_07507 SV_10521 V3_06709 V3_10906 PV_03051 VN_03504 VN_03412 VN_03410 V3_11409 SV_06307 HB_04004 SV_15023 PV_03445 SV_10604 V3_06805 SV_09605 V3_07604 SV_09613 V3_07706 V3_07708 V3_07802 V3_00611 V3_00408 V3_10107 SV_01317 V2_09609 SV_15319 VN_03007 VN_03006 VN_03706 VN_01419 V3_11607

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bahuṣu vaktṛ-abhiprāya-vaśāt pravartamānā na -dharmāṇas tat-prakṛtes tathā-bhavanto na ’numāne ’dhikriyete, na arthasya, vaktur ayaṃ jaḍa-matir loko garīyaḥ padam | tatra | pramāṇaṃ dūra-darśī ced eta gṛdhrān | vidhāv ekasya tad-bhājām iva anyeṣām | vidhāv ekasya tad-bhājam iva anyeṣām tasmād evam api na paryanuyojyanāma nigraha-upapattyā codanīyaḥ, tasya nigraha-prāptasya a-nigrahaḥ paryanuyojyauttara-a-pratipatter iti na paryanuyojyaśabdān niyuñjīta niyoge vā ādriyeta, anyathā -rūpa-pratibhāsa-adhiyakṣa-darśanam enām ārambhaḥ phala-arthaḥ, niṣ-phala-ārambhasya -upakṣepa-ādayo dur-mati-vispanditāni ity tena samasta-pratyayānāṃ kāryam a-kṛtvā na -vitudyamāna-marmā viklavaṃ vikrośati ity vinā teṣāṃ grāhya-grāhaka-viplavaiḥ || tad’pi samarthaḥ san param apekṣamāṇaṃ katham -pracchādana-upāyaḥ, na tu satyair asty mañjughoṣāya. sa śrīmān akalaṅka-dhīḥ svayam -hāna-artham upāyeṣv abhiyujyate | parokṣadhīr an-arthikā || tac ca anubhava-vijñānam ca ghaṭanā asatsu kena nivāryate. sad-asadbhavan bhāvo ’nitya ity abhidhīyate || yasya tato ’-vicalato bhinna-deśena bhāvena tadyathā, anityaḥ śabda iti sādhye cākṣuṣatvam iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, asty ekaṃ yad evam anubhūyate | smaryate ca -ubhaya-vacanena eva sarvam uktam iti. tadtasmāj jīvac-charīra-sambandhī prāṇa-ādir an-ayogaḥ. trividho hi dharmo bhāva-abhāvaca, na asiddhe bhāva-dharmo ’sti vyabhicāryca, na asiddhe bhāva-dharmo ’sti vyabhicāry | śabda-arthas trividho dharmo bhāva-abhāva| śabda-arthas trividho dharmo bhāva-abhāvatat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva | sāmānyaṃ trividhaṃ tac ca bhāva-abhāvabādhyata iti pratijñā-virodho yuktaḥ, -hetvor virodha iti pratijñā-hetū āśritya iti na pṛthak pratijñā-virodho vaktavya iti. -antaratve ’-tad-upakāra-ādayo ’py uktāḥ. andaṇḍi-vat. dvayor hi bhidyamānayor bhedasya api tarhi na pṛthaktvam, eka-prayogād kalpyate. atha vā vahny-ādi-vad eva artheṣu || sārūpyam api na icched yas tasya na -ākāra-adhyavasāya-vaśena ca bhāva-abhāva-ākāra-adhyavasāya-vaśena ca bhāva-abhāvaviśeṣo ’sti ity uktam etat. atha punar etat pramāṇa-vārttike. atha punar katham ātmasāt kuryāt. sa ca svayaṃ sva-vācā te ’py etena vyākhyātāḥ. sa ca sva-vācā -sapakṣa-anyataratva-ādīnām a-vipakṣa-vṛtter katham idānīṃ hetur a-vipakṣa-vṛttir -upagamasya apara-tyāga-nāntarīyakatvān na -sandarśana-arthaḥ. tad-an-abhyupagame ca sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa a-nivārita eva iti cet. na, ya eva tu a-nivārita eva iti cet, na, ya eva tu sādhanam ||290|| tathā ca uktam. ya eva tu -pakṣa-sampratipannas tv anaikāntikaḥ, yad gotva-āder anityatva-virodhād viruddhaḥ. saṃśaya-hetum eva āha iti. yat punaruktam -svabhāvā muṣṭy-aṅgulyaḥ, avasthā-dvaye ’py -bhāva-ayogāt saṃśayaḥ. a-pratipattir an-

ubhaya upālambham arhati. na ca iyam a-śakya-pravartanā, upālambham arhanti. samarthāḥ kiṃ na aparāparaṃ upālambhād a-yathārtha-abhidhānena. yadi svaupāsita-loka-bhartari kṛtā sv-alpā apy an-arthaupāsmahe || sādhanaṃ karuṇā-abhyāsāt sā buddher upekṣakam || niṣedhe tad-viviktaṃ ca tad anyeṣām upekṣakam ||24|| niṣedhe tad-viviktaṃ ca tadupekṣaṇaṃ nāma parājaya-adhikaraṇam iti. a-sthāne upekṣaṇaṃ nigraha-prāpto ’si ity an-anuyogaḥ. upekṣaṇam. paryanuyojyo nāma nigraha-upapattyā upekṣaṇaṃ pṛthaṅ nigrahasthānam. nyāya-cintāyāṃ upekṣaṇīyatvāt. tatra an-arthakriyā-yogyā jātiḥ (9 upekṣate. an-iṣṭaṃ ca idaṃ rūpa-ādīnāṃ upekṣanīyatvāt. tad ayaṃ śabdān api kvacin upekṣanīyāḥ. atha eka-vṛtter aneko ’pi yady ekaupekṣā-āpattir iti, sa kiṃ teṣām a-kṣepa-kriyāupekṣām arhati. tasmād idam eka-arthakriyāupekṣita-tattva-arthaiḥ kṛtvā gaja-nimīlanam | upekṣeta. param an-ādṛtya etat prasahya kuryāt. upetaḥ, tattva-parīkṣāyāṃ phala-ādi-pratisaraṇaupetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty upeya-tad-dhetos tad-ākhyānaṃ hi duṣ-karam || ubhaya-aṃśa-avalambinā | eka-ākāra-viśeṣeṇa tajubhaya-an-ubhaya-vyavasthāś ca tad-a-tatubhaya-anta-vyavadhi-sattā-sambandha-vācinī | ubhaya-antarāla-a-vyāpino yogo yuktaḥ. prāk sa na ubhaya-asiddham. cetanās tarava iti sādhye sarvaubhaya-asiddheḥ. etena dharmo ’pi vyākhyātaḥ. ubhaya-ākārasya asya saṃvedanaṃ phalam || yadā ubhaya-ākṣipteṣu prabhedeṣu guṇa-atiśayam ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na ubhaya-āśraya ity uktam. na abhāvasya kaścid ubhaya-āśrayaḥ | dharmo viruddho ’bhāvasya sā ubhaya-āśrayaḥ | dharmo viruddho ’bhāvasya sā ubhaya-āśrayaḥ ||205 || tasmin bhāva-an-upādāne ubhaya-āśrayaḥ ||53|| tasmin bhāva-an-upādāne ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ ubhaya-āśrayāt || yadi bhāva-āśrayaṃ jñānaṃ bhāve ubhaya-āśraye ’pi virodhe bādhyamāna-vivakṣayā ubhaya-āśrayo bhavati. tatra yadā pratijñāubhaya-āśritatvād virodhasya vivakṣāto ’nyataraubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ ubhaya-gatatvād eka-bheda-abhidhāne ’pi ubhaya-gateḥ, na, hetoḥ sapakṣa-vipakṣayor bhāvaubhaya-jñāna-hetutvaṃ syāt. na hy apauruṣeyā api ubhaya-darśanam | tadā artho jñānam iti ca jñāte ubhaya-dharma ity ucyate. tad atra dharmiṇi ubhaya-dharma ity ucyate. tad atra dharmiṇi ubhaya-dharmaṃ brūyāt. an-āśrita-vastuno ’ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa eva ubhaya-dharmaś ca. na hi pakṣa-vipakṣa-pravibhāgaubhaya-dharmā asti iti. siddhānta-upagamaubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt, ubhaya-niścita ity a-niścayāt siddham aubhaya-niścita-vācī ity-ādi-vacanāt. tena ubhaya-niścita-vācī ity-ādi-vacanāt. tena ubhaya-niścita-vācī sa sādhanam, dūṣaṇaṃ vā, na ubhaya-pakṣa-pratipannaṃ vastu, tena anaikāntikaubhaya-pakṣa-sampratipannas tv anaikāntikaḥ, yad ubhaya-pakṣa-sampratipannena vastunā anaikāntikaubhaya-pratipatti-prasaṅgāt. ya eva hi khalu ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahir-

ubhaya VN_04510 SV_10602 V3_06804 V3_12102 SV_01817 V2_05310 V3_11607 V3_04510 SV_09023 SV_08914 HB_04010 SV_08927 PV_03384 SV_09012 VN_05811 NB_03124 VN_04514 NB_03132 V2_09615 SV_01407 V3_12605 V3_04510 VN_04403 V1_02205 VN_03709 V3_04708 V3_04707 HB_03806 PV_03188 V3_11704 V3_07701 VN_00115 SV_14603 V3_08705 SV_10919 PV_03299 SV_11201 VN_03601 VN_01412 VN_04902 SV_17109 SV_07101 HB_00805 SV_01707 V2_09914 HB_04008 V3_00507 VN_05706 HB_04006 PV_03406 SV_09007 V2_09310 SV_01107 SV_15726 VN_04511 NB_03133 SV_15025 V2_06012 SV_00519 VN_05807 SV_02006 V2_10108 SV_00519 V2_06011 SV_06005

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uktam etan na punar yuktam, strī-śūdrāṇām adhyavasātum. sa tu vikalpaḥ sad-asadadhyavasātum. sa tu vikalpaḥ sad-asadasti iti dṛṣṭāntayor anyatareṇa arthāpattyā ||28|| yad āha – arthāpattyā vā anyatareṇa tathā hy āha – arthāpattyā vā anyatareṇa an-ubhaya-pratipatti-saṃśaya-rūpā sā ’py ubhaya-vyāvṛtter niścaya-ayogāt, pratibhāsa-viṣayatvāt. tathā ca na ekas tadtad ātma-bhūtānāṃ ca an-anvayena tatra anniyamavantau ca na kevalau, niyamasya ekānta-bhedāt. tad-anvaye vā. sarvasya anyat syād dṛṣṭeś ca yamala-ādiṣu || ādya-anpravṛtty-abhāvād arthinaḥ. tasmāt tan na anyan nigrahasthānaṃ nyāyyam asti tadete dṛṣṭānta-ābhāsāḥ sādhya-sādhana-dharmatato ’rthaṃ pratipadyeta. dṛṣṭā ca an-dharmasya vyāvṛttiḥ sandigdhā. sandigdhana gamayet. pramāṇa-antara-bādhanān na pramāṇa-antara-bādhā cet (19c) atha api syād asatsu kena nivāryate. sad-asad-ubhaya-an-aṅgasya a-sāmarthyāt. asādhāraṇo ’py -sambaddha-vākyam api pṛthag vācyaṃ syāt. na ca punaḥ sambhavāt. na apy a-manaskārāḥ, tad a-samarthite ’nyatra api tulyam iti na viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya an-prāptir asti, cākṣuṣatve vā ko viparyayaḥ. vastūnāṃ svabhāva-anyathā-bhāvasya viruddhasyāt kvacid vyākṣepa-sambhavāt || krameṇa ’pi gamaka eva. na ca evaṃ śrāvaṇatvam, chabda-prayogasya. iṣṭa-a-viśeṣād na kaścit krama-niyamaḥ, iṣṭa-artha-siddher na pratiṣedha-paryudāsayo rūpa-bhedaḥ syād para-rūpa-kriyāyām api tatra an-upakārāt. -vaiphalyāc ca vaktuḥ. tad etad a-gatyā yā eva dhīḥ sphuṭa-bhāsinī | sā nir-vikalpā prādhānye ekaika-nirdeśaḥ para-bhāga-bhāk. dṛṣṭānta-virodho hetvābhāsān ativartate. -anyatvābhyām anyo vikalpaḥ sambhavati, sambandhaḥ pradarśyeta iti na niyamaḥ kaścid -pratiṣedhāt. tulyā sva-para-vikalpayor para-rūpa-kriyāyām api tatra an-upakārāt. -vacane ’pi prayoga eva bhidyate na arthaḥ, kārya-kāraṇa-bhāvaḥ svabhāvaṃ niyamayati ity -kāraṇa-bhāvo ’pi svabhāvaṃ niyamayati ity ākṣipataḥ. vacanam etat sāmarthyād -ādayaḥ, yady evam idam api syān na vā -viṣayasya uttara-a-pratipatter a-sambhavāt. -abhāvayoḥ paraspara-ākṣepata ekaṃ vākyam pradīpam apekṣate | dīpa-mātreṇa dhī-bhāvād | sa eva dadhi so ’nyatra na asti ity anvyatireke yad āha – eṣa tāvan nyāyo yad yat | (16ab) yad āha – eṣa tāvan nyāyo yad santāna-pariṇāmanaṃ vā paśyāmaḥ. tad -śūdrāṇām ubhaya-pratīter abhāvāt. yaḥ khalu upala-khaṇḍa iti. yady apy upala-khaṇḍād iti. tathā śabdānām apy apauruṣeyatve ’py an-ubhayasya vā niṣedho hetuḥ. tatra apy ankārya-kāraṇayor an-ubhayasya vā. tatra annigrahasthāna-antarāṇi kiṃ na ucyante. na ca -rūpatvāt. hetu-vyāpaka-anupalabdhir -rūpatvāt. hetu-vyāpaka-anupalabdhir apy artha-antara-niṣedhe kārya-kāraṇayor an-antara-niṣedhe sādhye kārya-kāraṇayor anvṛkṣa ity api bruvāṇo ’yam apy ayam eva ity

ubhayīṃ ubhaya-pratīter abhāvāt. yaḥ khalu ubhayaṃ vetti ubhaya-pratyaya-āhita-vāsanā-prabhava iti tatubhaya-pratyaya-āhita-vāsanā-prabhava iti tatubhaya-pradarśanam āha. tasmād īdṛśo vyatirekaubhaya-pradarśanād iti. tatra api dṛṣṭāntena tadubhaya-pradarśanād iti. na asati nāstitā-siddhiḥ, ubhaya-bahir-bhāve syāt, antar-bhāve katham aubhaya-bahir-bhūtasya abhāvāt. ubhayor ekatra ubhaya-rūpaḥ syād iti mithyā-vāda eṣaḥ. sthitam ubhaya-rūpatvāt. tam eva ca ayaṃ bhāvaṃ prakāraiḥ ubhaya-rūpatvāt. tasmāt tatra eva bhāva iti na ubhaya-rūpatve tad-viśeṣa-nirākṛteḥ | codito ubhaya-rūpatve hy eka-rūpe vyavasthitam | ubhaya-rūpam ity ekānta-vādaḥ. api ca, sarvaubhaya-vacanena eva sarvam uktam iti. tad-ubhayaubhaya-vikalāḥ. tathā sandigdha-sādhya-dharmaubhaya-vedino ’pi pratītir iti na paramparayā ubhaya-vyatireko yathā – a-vīta-rāgāḥ kapilaubhaya-vyavacchedaḥ. anyonya-vyavaccheda-rūpāṇām ubhaya-vyavacchede pramāṇa-antaraṃ bādhakam asti. ubhaya-vyavasthāś ca tad-a-tat-samayavatām aubhaya-vyāvṛtter niścaya-ayogāt, ubhaya-bahirubhaya-saṅgrahāt apārthakam, nirarthakasya api ubhaya-sannidhāv api middha-ādi-vipluta-dhiyo ubhaya-siddha-itarayor anaikāntikatvair viśeṣaḥ. ubhaya-siddhiḥ. iha api tarhi niścayena ubhaya-siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. ubhaya-svabhāvasya ca abhāvāt, a-tad-dharma-bhāvī ubhaya-hetuś cet prāg eva syād a-bhedataḥ | anyo ubhayato vyāvṛtter iti. tena evaṃ-prakāraṃ ubhayatra-a-pratīti-prasaṅgāt. tato ’pi pratīteḥ ubhayatra a-viśeṣāt. dharmiṇi prāk sattvaṃ ubhayatra vidheḥ prādhānyāt. evaṃ ca aubhayathā a-kārakasya akiñcitkaratvena anubhayathā apy anumānatvam āgamasya upavarṇitam. ubhayathā apy anyathā eva vikalpikā || tasmāt ubhayathā apy ekasya nirdeśe na virodhaḥ. ubhayathā api doṣo ’stv iti cet, na, na hetuubhayathā api na pariṇāmaḥ. na nir-vivekaṃ ubhayathā api pratīty-utpatter ity uktam. aubhayathā api vṛttir iti kaḥ prasiddhāv anurodhaḥ. ubhayathā kārakasya akiñcitkaratvena anubhayathā dharma-bhede ’pi tad-bhāvasya eva ubhayathā svabhāva-pratibandhād eva nivṛttiḥ. ubhayathā svabhāva-pratibandhād eva nivṛttiḥ. ubhayam ākṣipati, ekasya api niyama-khyāpakasya ubhayam iti dharmayoḥ sambandha-upadarśanāt. ubhayam etad uttara-a-pratipatteḥ kāraṇam iti. ubhayaṃ gamayati ity ucyate, na eko ’rtho ubhayaṃ na api kāraṇam || dūra-āsanna-ādi-bhedena ubhayaṃ param ||183|| atha anayoḥ kaścid atiśayo ubhayaṃ vaktavyaṃ viruddha-anaikāntikaubhayaṃ vaktavyam, viruddha-anaikāntikaubhayaṃ viśeṣa-janmani syāt. anyathā an-ādheyaubhayaṃ vetti śabdam apaśabdaṃ ca, sa evaṃ ubhayaṃ vyāvṛttaṃ tathā api sarvo vīta-rāgo na ubhayaṃ syād iti. bhavatu vahny-ādīnāṃ kṛtakatvād ubhayasya a-pratibandhāt tad-abhāve ’nya-abhāvo ubhayasya a-pratibandhāt tad-abhāve ’nyena na ubhayasya apy ajñānasya saṅgraha-vacane kaścid ubhayasya api hetuḥ. iti iyaṃ trividhā apy uktaubhayasya api hetur iti. eṣa trividha eva ubhayasya vā. tatra an-ubhayasya a-pratibandhāt ubhayasya vā niṣedho hetuḥ. tatra apy anubhayīṃ gatiṃ na ativartate. tayoś ca sa eva

ubhayor VN_06017 V3_04511 V1_01909 VN_03404 V3_07611 SV_15505 SV_16925 V2_07012 SV_16928 V2_07103 SV_17102 VN_06810 SV_09001 SV_09002 SV_09019 SV_08924 SV_09002 SV_09001 SV_09005 SV_08928 SV_09105 HB_00914 NB_03074 V2_08510 V3_06504 SV_09105 PV_02172 SV_08420 SV_09108 PV_03487 SV_12914 HB_00307 VN_01114 PV_03486 SV_10005 V2_08207 V1_01009 V1_01009 VN_03218 SV_13514 SV_05906 SV_17209 V2_07202 SV_06626 SV_15906 PV_03224 SV_12111 NB_03132 NB_03132 NB_03130 PV_03196 V3_09109 SV_13804 SV_03810 SV_13408 PV_02103 PV_03495 VN_01105 PV_02101 V2_09405 SV_01209 SV_04315 VN_03303 SV_09022 SV_11920

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apareṇa ca tat-sambandhi dūṣaṇam. -ayogāt, ubhaya-bahir-bhūtasya abhāvāt. -kriyā-kālo na arthaḥ sahakārī iti cet, na, virodha-sambhava iti cet, a-pramāṇa-yoge tu arthaṃ niyantu-kāmo jīvati, tasya sa-vat. yathā a-tad-arthatve ’pi bharatasarvatra prasiddhim anusarati. yasmāt svargayena artho ’yaṃ vivecitaḥ ||37|| svarganānā-upakaraṇaḥ svargaḥ, tan-nivāsiny apsarā etad dviṣṭa-kāmitam ||40|| atha prasiddhim dveṣyaṃ ca kāmyaṃ ca. atha prasiddhim mātram iṣṭam iti. loke ’-vidyā-timira-paṭalakim uṣṭraṃ na abhidhāvati ||182|| tathā hy na api sa eva uṣṭraḥ, yena anyo ’pi syād -a-grahāt tat-saṃhāra-vādo na syāt, syād -sambhavāt ||181|| yad ayam ahrīkaḥ syād anyo ’pi syād uṣṭraḥ. tathā dadhy api syād tathā hy uṣṭro ’pi syād dadhi, na api sa eva na kaścid viśeṣa iti. dadhi khādeti codita -viśeṣa-nirākṛteḥ | codito dadhi khādeti kim vyavahāro na syāt, uṣṇa-svabhāvo ’gnir na an-bhāve hetv-antaram apekṣate prakāśa-drava’nya-bhāve ’bhāvād virodha-gatiḥ. śītabhāvād a-kāryam. na, indhana-vikāra-hetor ’nya-bhāve ’bhāvād virodha-gatiḥ, yathā śītaanvaya-vyatireka-āśrayo vyavahāro na syāt, iha api vā || auṣṇyasya tāratamye ’pi na anparyanuyogam arhanti, kim agnir dahaty etat, na tatra kasyacid asato niṣedhaḥ, anno bhavet | dhiyaḥ svayaṃ ca na sthānaṃ tadvākyaṃ nāma. na ca antya-varṇa-pratipatter upakalpayati svalakṣaṇa-pratipatter sā asty eva prāg api janmano nirodhād apy -bhāgaḥ parasparam | āntyaṃ pūrva-sthitāv -sthāyī jāta iti. tam asya mandāḥ svabhāvam -sthāyī jāta iti. tam asya mandāḥ svabhāvam -anāgata-vastu-prabheda-grahaṇa-a-grahaṇa-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-anpṛthag iti. yadi dṛṣṭānta-prayogaḥ kim kartum. yathā bīja-aṅkura-pattra-ādīnām kathaṃ jñātāḥ prāg vṛkṣa-grahaṇād jñātā vā atīndriyāḥ kena vivakṣā-vacanād | jñātā vā atīndriyāḥ kena vivakṣā-vacanād -arthaṃ kaścit sāṅketikīṃ śrutim | kuryād ’pi mantra-ābhāsā buddhiḥ śabda-śravaṇād yadi nāma indriya-ādi-vat || hetu-bhāvād tathā hy anyo vā racito granthaḥ sampradāyād parigraha-āgrahaḥ, yathā ṛṣabha-āder iti. vīta-rāgo na tasya parigraha-āgrahaḥ, yathā sa jyotir-jñāna-ādikam upadiṣṭavān, yathā – sa viśeṣaś ca na antareṇa aparān aṇūn | tad vyatirekā dharmā hetvābhāsāḥ. tatra, tayor bhinna-akhila-kāraṇatvam. tatra uktaṃ yādṛśaṃ sāmānyam a-saṃsṛṣṭānām -bhāgānāṃ pūrveṇa aparasya a-pratisandhānāt, ’nyo ’pi diśā anayā || hetutve ca samastānām kramād aneka-aṇu-sambandhena nitiṣṭhati || ’mīṣāṃ prakārāṇāṃ virodhāt. na an-atiśaya ghaṭa-śrutiḥ || ato na rūpaṃ ghaṭa ity api hy anupalambham eva khyāpayati. na ca api hy anupalambham eva khyāpayati. na ca -eka-vyatireka-graho vibhramaḥ syāt, tasya rūpaḥ sādhayitum iṣṭaḥ, kiṃ tarhy abhāva eva eva tayo rūpayoḥ svabhāva-bhedo ’pi syāt. padam. vākyaṃ ca eka-avabhāsi mithyā eva.

ubhayor a-samyak-pratipattau hetvābhāsaubhayor ekatra bhāve ca pratīti-sādhana-abhāvāt ubhayos tulya-kālatvāt. asataḥ prāg a-sāmarthyāt ubhayor dharmiṇi saṃśayaḥ. tathā sati hetor uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā urvaśy-ādi-carita-ādikam artham anye ’nyathā urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | urvaśī nāma iti loka-vādaḥ. tam an-ādṛtya anyām ullaṅghya kalpane kiṃ nibandhanam | prasiddher aullaṅghya kalpane na nibandhanam | prasiddher aullekhanas tattva-dṛṣṭer vāda-nyāyaḥ para-hitauṣṭro ’pi syād dadhi, na api sa eva uṣṭraḥ, yena uṣṭraḥ. tathā dadhy api syād uṣṭraḥ, na api tad uṣṭro dadhi syān na iti. atha punar a-saṃsṛṣṭāv uṣṭro dadhi syān na iti kim apy a-ślīlam ayuktam uṣṭraḥ, na api tad eva dadhi, yena anyad api syād uṣṭraḥ, yena anyo ’pi syād uṣṭraḥ. tathā dadhy uṣṭram api khādet. atha asty atiśayaḥ kaścid yena uṣṭraṃ na abhidhāvati ||182|| tathā hy uṣṭro ’pi uṣṇa ity api. svabhāva-antarasya asataḥ kathañcid uṣṇa-kaṭhina-dravya-ādi-vat. na hi prakāśa-ādayas uṣṇa-sparśa-vat. paraspara-parihāra-sthitauṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca uṣṇa-sparśayoḥ. anyonya-bheda-siddher vā dhruvauṣṇa-svabhāvo ’gnir na an-uṣṇa ity api. svabhāvauṣṇo ’gniḥ kadācana | tathā iha api iti cen na uṣṇo vā na udakam iti. etāvat tu syāt, kuto ’yaṃ uṣṇaṃ sad eva artha-antaraṃ niṣidhyata iti. ūrdhva-viṣaya-a-sthiteḥ || sthāne svayaṃ na ūrdhvam anyam a-śakalaṃ śabda-ātmānam ūrdhvaṃ tat-sāmarthya-utpanna-vikalpa-jñānaūrdhvam. tena ayaṃ na a-pūrvaḥ sarvathā jāyate, ūrdhvaṃ vardhamāno dhvanir bhavet || a-krameṇa ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭavaūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭavaūha-an-ūha-artha-bhāva-apekṣa-anapekṣa-ādiūha-artha-bhāva-apekṣa-anapekṣa-ādi-prasaṅgaḥ. ṛjunā eva tat-prayoga-krameṇa na prayukto ṛtu-saṃvatsara-ādīnāṃ ca. kiṃ punar a-calitaṛte ||115|| na hi tadā pratipattā vṛkṣaṃ vetti na ṛte ||326|| puruṣa-praṇīte hi śabde kayācid ṛte ||47|| vivakṣā niyame hetuḥ saṅketas tatṛte ’pi tad-rūpa-sāmānyād vyatirekiṇaḥ ||142|| yo ṛte. tataḥ śabda-prabhavāt sā api śabda-vyaktir ṛte na anyā grāhyatā nāma kācana | tatra buddhir ṛte paraiḥ | dṛṣṭaḥ ko ’bhihito yena so ’py evaṃ ṛṣabha-āder a-vīta-rāgatva-parigraha-āgrahaṛṣabha-āder iti. ṛṣabha-āder a-vīta-rāgatvaṛṣabha-vardhamāna-ādir iti. tatra a-sarvajñatā-an eka-a-niyamāj jñānam uktaṃ sāmānya-gocaram || eka-a-prasiddhi-sandehe ’-prasiddho vyabhicāraeka-a-bhede ’pi śaktasya a-pratīkṣaṇād yuktieka-a-saṃsargas tad-vyatirekiṇāṃ samānatā iti, eka-aṃśāc ca a-pratipatteḥ, tad-vyatirekī hastaeka-aṅga-vikale ’pi na | pratyekam api sāmarthye eka-aṇv-atyaya-kālaś ca kālo ’lpīyān kṣaṇo mataḥ | eka-atiśaya-nivṛttyā apara-atiśaya-utpattyā ca eka-adhikaraṇā śrutiḥ | bhedaś ca ayaṃ mato jātieka-anupalambho ’nya-abhāvaṃ sādhayati, eka-anupalambho ’nya-abhāvaṃ sādhayaty eka-aneka-kārya-kāriṇas tathābhāva-jijñāsāsu eka-aneka-pratiṣedhāt. ataḥ so ’pi na samūhas eka-aneka-vyavasthiteḥ pratibhāsa-viṣayatvāt. eka-anekatva-ayogāt. na hy ekam. anekayā buddhyā

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anvayo ’-vyatireko ’n-anvayo vā vyatirekaḥ. ca bhāvāt. na eṣa doṣaḥ. yathā nīla-ādiṣv teṣām a-sāmarthyam. tathā iha api pratyekam api kārya-utpattiḥ syāt. na ca bhavati. ata -kālaṃ kathañcana || kāraṇa-āropataḥ kaścid tasya anvaya-vyatirekayor abhāva-niścayaḥ. na udbhavaḥ karma-dehayoḥ sthitayor api || para-kalpitaiḥ | prasaṅgo dvaya-sambandhād lakṣaṇam anupalabdhaṃ yad upalabhyate. tatra lakṣaṇam anupalabdhaṃ yad upalabhyate, tatra -abhāvāt saṅketa-bhedo ’py ayukto dvayor -antaram anyasmād vyāvṛttir vyāvṛttād dvayor ayogas tasyā bheda-āśrayatvāt. dvayor -nir-āśaṃso bhāvaḥ katham apekṣate || dvayor prakāśayanti. tena gaur gotvam ity iti sarveṣām ākṣepād dharmi-vācinī | khyātā abhisambandhe pratisandhir na yujyate | syāt kathaṃ ca upakaroty asan || yady parasya api te svarūpaṃ kathaṃ viduḥ | dhiyaṃ ca na | (106ab) bhinnānāṃ hy arthānām -adhikṛtaṃ param ||214|| sambandho vākyānām atiśaya-utpādanaṃ saha-kriyā, kiṃ tarhy vibhramo ’yukta iti cet. ta eva bhāvās tadkim artha-antara-kalpanayā. bahavo ’pi hy matiḥ kutaḥ | anvaya-vyatirekau vā na ekasya bhedaḥ parīkṣyatām ||46|| sarvatra yogyasya jānīyāt. sa eva śabdasya sarvatra yogyasya vā anya eva nityaḥ sambandhaḥ. tena girām ’nyatra jaḍasya pratipatti-māndyāt. api ca ca pratītiḥ. ata eva nānā-arthā iti tata ’-nivṛtta eva. saṃskāra-bhedād bhinnatvād teṣu ca eka-śabda-niveśana-vaiphalyāt, śabdānāṃ tatra dṛśyate ||323|| na prasiddher para-rūpaṃ svarūpeṇa yayā saṃvriyate dhiyā | śabdā bhinnam artham abhidadhānāḥ katham ’py asya. aneka-artha-bheda-sambhave tadced eṣa kuto bhedaḥ samarthayoḥ || a-dṛṣṭa-pramāṇa-antarāṇi vyarthāni na syuḥ. yasmād -virodho dviṣṭha ity api parasparaṃ bādhakam atiprasaṅga-bhayāt. tasmāt samavāya-saṃyogāv eka-artha-samavāyo dhūmasya vā sva-liṅginy -sādhyam a-bādhanāt. yathā ākāśa-guṇatvaprakaraṇe vyatirikta-indriya-grāhya-sāmānyana eva sukha-ādayaḥ saṃvedana-rūpāḥ. a-pratibaddhasya ca a-sambandhāt. yady apy sambandho yathā kṛtakatva-anityatvayor padasya iti. prapañca-kathāyām apy a-kathitayad eka-pratyavamarśa-artha-jñāna-ādysiddhā ato ’py a-vikalpikā | vikalpayann apy a-kāraka eva. tasmān na a-kṣaṇikeṣu hetuṣv -utpattāv a-sahakāriṇaḥ syuḥ, kiṃ tarhy asti, yato ’nantaraṃ kārya-utpattiḥ, tatra jñāna-hetutāṃ pratipadyanta iti tatra ghaṭa ity api ca rūpa-ādaya eva bahava api kathañcid atīta-anāgata-ādiṣu nānāvikrośati ity upekṣām arhati. tasmād idam -prakāśanaḥ | apauruṣeye sā na asti tasya sā -prakāśanaḥ | apauruṣeye sā na asti tasya sā ’bhidhīyate śabdair jñānayo rūpa-bhedataḥ || viṣaya-bhedo ’pi kriyā-sādhanayor dvayoḥ | dhiyoḥ | nānā-arthā kramavaty ekā kim a-vikalpakam || sāmānya-vācinaḥ śabdās tadna sa śakyo ’nyena pratyāyayitum iti na -pratibhāsa-vibhramaḥ padam. vākyaṃ ca sārthakatve ’pi mithyā-anekatva-kalpanā |

eka-anvayasya parihārya-abhāve niṣ-phalaeka-apāye ’pi cakṣur-vijñānaṃ bhavati iti. na eka-apāye ’pi bhavati iti na sarvadā a-sāmarthyam. eka-apāye phala-abhāvād viśeṣebhyas tad-udbhavaḥ | eka-apoddhārato ’pi vā | tantv-ākhyāṃ vartayet eka-abhāva-niścayasya apara-bhāva-niścayaeka-abhāvād vinā bījaṃ na aṅkurasya iva janmanaḥ | eka-abhāve ’nya-hānaye || tad-artha-grahaṇaṃ eka-abhāve ’pi na upalabhyate. tat tasya kāryam. eka-abhāve ’pi na upalabhyate, tat tasya kāryam. eka-abhidhānāt. tathā ca vyatirekiṇyā vibhakter eka-abhidhānād ity uktam. katham idānīm ekasya eka-abhidhāne ’pi vibhaktir vyatirekiṇī | bhinnam eka-abhisambandhāt sambandho yadi tad-dvayoḥ | eka-artha-abhidhāne ’pi kasyacid viśeṣasya eka-artha-abhidhāne ’pi tathā vihita-saṃsthitiḥ || eka-artha-abhiniveśa-ātmā pravaktṛ-śrotṛ-cetasoḥ | eka-artha-abhisambandhāt kārya-kāraṇatā tayoḥ | eka-artha-āśrayiṇā vedyā vijñānena iti kecana || eka-artha-upakriyā virodhinī iti sarvo ’yam eka-artha-upasaṃhāra-upakāraḥ. na daśa-dāḍima-ādi eka-artha-karaṇam api yad bahūnām, yathā antyasya eka-artha-kāriṇo ’nubhava-dvāreṇa prakṛtyā eka-artha-kāriṇo bhaveyuś cakṣur-ādi-vat. tateka-artha-gocarau ||135|| tad ekam an-aṃśaṃ vastu eka-artha-dyotane niyatiḥ kutaḥ | jñātā vā eka-artha-dyotane niyamaḥ kutaḥ | (326ab) na hi eka-artha-niyame na syād artha-antare gatiḥ | (228 eka-artha-niyame saty enaṃ jaiminir jānīyāt. sa eka-artha-niyamo na yuktaḥ. anyathā a-sambhavaeka-artha-niyamo yadi | aneka-śabda-saṅghāte eka-artha-niyoga-abhāvāt, bhinna-svabhāvānāṃ eka-artha-niścayaḥ śabdānāṃ tata eva śaṅkāeka-artha-pratibhāsinyā bhāvān āśritya bhedinaḥ || eka-artha-buddhy-āśrayāḥ syuḥ. artha-antaraeka-artha-bheda-vidhi-pratiṣedha-jijñāsāyāṃ tad eka-artha-yoga-ādeḥ saṃvido niyamo yadi | eka-artha-śleṣa-viccheda eko vyāpriyate dhvaniḥ | eka-artha-sannidhāv apara-artha-a-sambhavāt. tatra eka-artha-samavāya-ādayo ’pi vastu-sambandhāḥ eka-artha-samavāya ādhāra-ādheya-bhāvo vā janyaeka-artha-samavāyy-anityatva-abhāvam api eka-artha-samavāyy-anityatva-yuktaḥ śabda iti. eka-artha-samavāyinā tu jñānena saṃvedyanta ity eka-artha-samavāyināṃ parasparam an-upakāraḥ. eka-artha-samavāyo dhūmasya vā sva-liṅginy ekaeka-artha-sādhana-adhikaraṇāyāṃ nānā-arthaeka-artha-sādhane | bhede ’pi niyatāḥ kecit eka-arthaṃ yato ’nyad api paśyati || citraeka-arthakriyayā kasyacit sahakāritva-niyamo na eka-arthakriyā api. sā api na bhaven nireka-arthakriyā eva sahakāriṇāṃ sahakāritvam. eka-arthakriyā eva sahakāritvam. yatra tu viśeṣaeka-arthakriyā-kāriṇa eka-śabda-vācyā bhavantu, eka-arthakriyā-kāriṣu vā artheṣu tad-bhāva eka-arthakriyā-lakṣaṇaṃ sahakāritvaṃ kṣaṇikānām eka-arthatā kutaḥ ||327|| vivakṣayā hi śabdo eka-arthatā kutaḥ ||48|| svabhāva-niyame ’nyatra eka-arthatve ’pi buddhīnāṃ nānā-āśrayatā sa cet | eka-arthatve dvayaṃ vyarthaṃ na ca syāt kramaeka-arthā a-kramā aparā || vaiśvarūpyād dhiyām eka-arthā ca kalpanā | abhāve nir-vikalpasya eka-arthāḥ sarva-śabdāḥ. tan na pratijñā-arthaeka-avabhāsi mithyā eva. eka-anekatva-ayogāt. na eka-avayava-gatyā ca vākya-artha-pratipad bhavet |

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iṣyate. tadā api kāla-kṣepo na yukta eva. vākyam. tathā ca na aneka-avayavaṃ vākyam. pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, -niyamād dvi-candra-ādi-vat. na hy anayor hy a-tad-ākāraṃ kathaṃ jñāne ’dhirohati | ’yaṃ pratyakṣeṇa eva sidhyati ||47|| na hy api tasyā eva viśiṣṭa-upalabdher -ābhāsi ca jñānam artho bāhyaś ca kevalaḥ | anubhava-vijñānam ubhaya-aṃśa-avalambinā | -bhāvināṃ doṣāṇām a-prasaṅgaḥ. tad a-bhinnam paraspara-an-anvaye ’pi prakṛtyā eva ekam yathā-svabhāvaṃ vyavasthitiḥ, sarva-jñānānām eva khalv idaṃ mithyā-jñānaṃ yad anekatra bhedasya. idam eva hi bheda-a-bheda-lakṣaṇam tad eva asya grahaṇaṃ yo niścayaḥ. anyathā -kāriṣu vā artheṣu tad-bhāva sthāpanāya nānāna tasya (168bcʼ) bhedaḥ. sthāna-a-sthānayor -lakṣaṇa-prāptānām api tatra vyavacchedāt. syāt. tathā ca ayaṃ pravibhāgo na syād bhinnaḥ syād ity asti svabhāva-anvayaḥ. yady syāt. tasmān mithyā-vikalpo ’yam artheṣv iti, so ’yam itaretara-bhedas tasya a-bheda eva atitarām a-kramatva-prasaṅgaḥ, artha-vaśā gatiḥ || tam aneka-ātmakaṃ bhāvam yogo yuktaḥ. tasya dvitīya-ātma-abhāvāt. api vyatireko ’-vyatirekaś ca. virodhinor -bhedo yathā sukha-ādiṣu śakty-avasthayoś ca tābhyāṃ na vyatiricyate. na tatra anveti, tābhyāṃ na vyatiricyate. na tatra anveti. tasya an-anya-saṃsṛṣṭa-rūpasya kevalasya akhile gatiḥ | bhaven nānā-phalaḥ śabda eka-vastu-viṣayatvān nānā-phalaḥ śabda niyamāj jñānam uktaṃ sāmānya-gocaram || atha tad-viruddhe ’pi dṛśyate || akṣṇor yathā -rasa-ādayaḥ, vāta-ātapa-sparśa-ādayaś ca tatra yo ’rtha-ākāraḥ pratibhāti bāhya iva -nirdeśe sati syād aneka-janmanāṃ doṣāṇām sarva-upakāraka iti na kiñcid etat. tasmād -svabhāva-niṣedhaḥ kriyate. viruddhayor -sādhane. tena sahakāriṇaḥ pratyayā na -bhāva-upalabdhis tatra tad-abhāva iti, tadvā virodho nitya-anityatva-vat. tatra apy vā virodho nitya-anityatva-vat. tatra apy -ākhyāne na darśitā udāhṛtiḥ pṛthak || kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt – -vyavaccheda-rūpā vyākhyātāḥ. tad evam sarva-ātmanā gṛhyata eva. tathā hy grahaṇāt. eka-jñāne dvayor api grahaṇam iti. ayam ekaḥ śaktibhiḥ. śaktīr upakurvan doṣo dur-uddharaḥ || tathā hi nīla-ādy-ākāra -antarāṇāṃ nimittam arthe. sa tu tais tadvān anye yathā-iṣṭa-parāvṛttayaḥ, kiṃ tarhy kārya-bheda-kṛt ||305|| tasmān na khalv tata eva tad-viparyaya-sādhano viruddho ’py eva sakṛt prakāśayanti. krama-bhāvāt. na apy -svabhāvebhyaś cakṣur-ādibhyaḥ sahakāribhya -āropo na anyathā atiprasaṅgād iti cet. saty || nānā-eka-śakty-abhāve ’pi bhāvo nānāiti cen matam | (107ab) na brūmo ’nekam avaśyaṃ ca icchatā api sāmānyaṃ vyaktīnām iha kāraṇa-bhedo bhinna-viśeṣa-upayogān na pratibhāsanāt samānā iti pratītiḥ, kiṃ tarhy janayanti ity a-sakṛd uktam etat. tasmād nir-bīja-bhrānty-ayogād iti cet. ta eva tad-pratibhāsino vijñānasya api bhedāt. katham

eka-avayava-pratipatti-kāla eva sarveṣāṃ śravaṇāt. eka-avayava-pratipattyā ca vākya-arthaeka-asiddhau sarva-asiddheḥ. na ca upalambhānām eka-ākāra-anupalambhe ’nya-upalambho ’sti. na ca eka-ākāra-uttaraṃ jñānaṃ tathā hy uttaram uttaram eka-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eka-ākāra-mati-grāhye bheda-abhāva-prasaṅgataḥ || eka-ākāra-viśeṣeṇa taj-jñānena anubadhyate || eka-ākāra-viṣayī-karaṇe ’py a-niścita-anya-ākāram eka-ākāraṃ pratyabhijñānaṃ janayanty anyāṃ vā eka-ākāratva-prasaṅgāt. aneka-ākārās tu eka-ākāram iti na tad-viṣayasya abhāvāt sthitir a eka-ākārasya api vyatireko ’-vyatirekaś ca. eka-ākāre ’pi tan na syāt. kiṃ punaḥ kāraṇaṃ eka-ātma-abhāve ’pi nānā-eka-rūpāṇāṃ vṛtteḥ, rājā eka-ātma-āśrayatve ko ’nyo dharmo bhedaka iti eka-ātma-paricchedāt tasya tad-anya-ātmaeka-ātma-vat. tasmād ayaṃ bhinna-pratibhāsa-ādir eka-ātmatayā anekaḥ kāryasya ekasya kārakaḥ | eka-ātmatā-grahaḥ | (72ab) na hy arthā eka-ātmatā-pratibhāsino mithyā-vikalpasya bījam. eka-ātmatva-vat. kāryatvād eva a-bheda iti cet, eka-ātmatvena darśayat | tad a-dṛṣṭaṃ kathaṃ nāma eka-ātmanaś ca tat-pradeśa-varti-sambandhieka-ātmany a-sambhavāt. bhedo ’pi tena na evaṃ eka-ātmani. anyathā bheda-a-bheda-lakṣaṇa-abhāvād eka-ātmany apy asiddheḥ. ata eva anvayaeka-ātmany apy asiddheḥ. na api sa-ātmakād aneka-ātmani vyavasthitasya tena ātmanā pariccheda eka-ādhāro bhavaty ataḥ ||130|| uktaṃ prāg yathā eka-ādhāro vyāghātāt. yathā-varṇite tu buddhieka-āyatanatve ’pi na anekaṃ gṛhyate sakṛt | eka āloko naktaṃcara-tad-anyayoḥ | rūpa-darśanaeka-indriya-grāhyatve ’pi. idam eva ca eka iva an-arthakriyā-kāry api tat-kārī iva eka-utpatti-virodhāt. na ca dvayoḥ prādhānye eka-upakārake grāhye na upakāras tato ’pare | eka-upagamasya apara-tyāga-nāntarīyakatvān na eka-upayoga-viṣayāḥ kārya-svabhāvasya ekatve ’pi eka-upalabdheḥ kvacid apy anyatra abhāvāt. eka-upalabdhyā anya-anupalabdhir eva ucyate. eka-upalabdhyā anya-anupalabdhir eva ucyate, eka-upalambha-anubhavād idaṃ na upalabhe iti | eka-upalambha-anubhavād idaṃ na upalabhe iti | eka-upalambhāt tasya tad-anya-ātmano vyavacchedo eka-upādhi-grahaṇe tad-upakāriṇyāḥ śakter eka-upādhi-viśiṣṭe ’pi tasmin gṛhyamāṇe sarvaeka upādhinā api gṛhyamāṇaḥ sarva-ātmanā gṛhyata eka ekaṃ ca vedanam | lakṣyate na tu nīla-ābhe eka eva upalīyate. tasya nānā-upādhīnām upakāraeka eva trailokye ’-kāras tathā ga-kāraḥ, tadā eka eva padeṣu varṇānāṃ svabhāvaḥ kartṛ-cittaeka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid ukti eka eva bhāgaḥ śabdaṃ vyanakti, tad-anyaeka-kārya-utpattau na kāraṇa-bhedāt kārya-bhedaḥ eka-kārya-kāri-grahaṇa iti kiṃ na iṣyate. avaśyaṃ eka-kārya-kṛt | prakṛtyā eva iti gaditaṃ nānāeka-kārya-kṛn na bhavati iti, kiṃ tarhi na eka-kārya-janana-śaktir eṣṭavyā. tatas ta eva eka-kāryaḥ, tathā cakṣur-ādibhyo vijñāna-utpattāv eka-kāryatā | sādṛśyam (108ʼbcʼ) na hi vayam eka-kāryatā eva bhāvānām a-bhedaḥ. sā ca a-tateka-kāryā bījam, saṅkhyā-saṃyoga-kārya-dravyaeka-kāryāḥ. tad dhi tāsāṃ kāryaṃ tac ca bhidyate.

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vā iti tad-anyebhyo bheda-sāmānyena. yathā eka-śrutimān bhavet | (143ab) na kevalam -dvaya-kalpanena ātmānam eva vipralabhāmahe. -mano ’rtha-tat-sannikarṣeṣu vā rūpa-vijñānapariśiṣṭa-abhāvas tu prāg eva uktaḥ. api ca, sāmye ’pi dīpa-tejo maṇau yathā ||81|| tatra nānā-svabhāva-upakāra-sādhanam etat. na kāryam ucyate | tantu-saṃskāra-sambhūtaṃ na iti (10cʼ) tatra apy atītarūpam anumāpayati. tatra apy atīta-deśatvāt sakṛj janma dhiyāmataḥ || yady uktam atra yādṛśasya kriyā. sa katham bhāvāt, svabhāva eva hi nāśaḥ sa eva hy -antara-vyavacchedam ākṣipan eva vartate, syāt. vakṣyate ca atra pratiṣedhaḥ. tasmād viśinaṣṭi tayā katham || yasmād dvayor -grahaṇe dvayam ||113|| anyonya-āśrayam ity parā | pūrvāpara-artha-bhāsitvāc cintā-ādāv dhiyāmataḥ || yady eka-kāliko ’neko ’py -vaiyarthyāt. pravṛtti-nivṛtty-anujñāyāṃ ca -a-prasaṅgataḥ || a-viśeṣa-uktir apy eva tu sāmānyam. atha ca prakṛtyā kecid tasya niṣ-kala-ātmanaḥ kṣaṇena pratipatter ca atra kiñcid asmābhiḥ prakṛtyā api kecid yogyatāyā a-viśeṣāt, sa tat-saṃsṛṣṭaḥ, -sambhavāt. tasmād a-viśiṣṭa-yogyatā-rūpayor api iti. tayor ātmani sambandhād upakārya-upakāraka-bhāvasya grahaṇāt. -antarīya-pratyayeṣu bhāvāt. paramārtha-antarīya-pratyayeṣu bhāvāt. paramārthaparaspara-parihāra-sthita-lakṣaṇatvena vṛtter ekatra vā yathā | viśeṣa-dṛṣṭer buddhiḥ syāt, yathā daṇḍiṣu. na hi tatra iti dus-taraṃ vyasanam āpannaḥ. tata eva dṛśyante bhinnā dravyeṣu śaktayaḥ | tatra eva asya yogyatām ||50|| ity antara-ślokāḥ. iti hetor dharmi-viśeṣatvāt pratijñā-arthaprayatnānantarīyakatvād iti pratijñā-arthasā ca yogyatā hetu-bhāvāt kim anyat. tasmād sā ca yogyatā hetu-bhāvāt kim anyat. tasmād || tena atra kārya-liṅgena svabhāvo ’py etena kārya-liṅga-udāharaṇena svabhāvo ’py syāt teṣām a-vyāpitā yadi | (253ab) katham -eka-deśa-viśeṣatvāt. na sādhya-samudāyasādhayet sādhya-dharma-vat, sādhya-samudāyaity eṣa kathaṃ na pratijñā-arthatad-dharmaḥ, vaktur abhiprāya-vaśāt. na tadsādhya-dharmiṇaḥ sādhanatve pratijñā-arthatasya ca anyatra an-anvayāt. pratijñā-artha-dharmi-dharma-pratiṣedha-arthatvāt. tad-dharmi-dharma-pratiṣedha-arthatvāt. tadveda-vākyāni, yatra a-pratipattiḥ, vedayathā agniḥ śīta-nodanaḥ | vākyaṃ vedayathā – a-vipakṣatvāt, tat-samudāya-ādiko dharmaḥ sapakṣa-vipakṣayoḥ sarvatra pravṛttis tasya dṛṣṭatvāt, an-aṃśasya ca tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-arthasa eva anityo bheda-abhāvāt. pratijñā-artha-arthāḥ sarva-śabdāḥ. tan na pratijñā-artha-sādhana-saṃsargaḥ. tau na pratijñā-arthayathā – deśa-kāla-avasthā-viśeṣa-niyatavirodhād bhinna-deśa-ādi-yogena, sa pratyāyayati na vyavaccheda-kṛt, tadā tathābhūta-artha-darśana-dvāreṇa ayaṃ nānātad-dharmatām eva avataranto vikalpā nānā-

eka eka-kāryās tat-kārya-codanāyāṃ tad-anya-bhedena eka-kāryās tad-anya-bheda-a-viśeṣād eka-śabdena eka-kāryās tu vyaktayaḥ kalpanā-viṣayatām eka-kāryeṣu tat-kārya-sāmānya-codanā-sambhave kuto eka-kāryeṣu bhedeṣu tat-kārya-paricodane | eka-kāryo ’neko ’pi tad-a-kārya-anyatā-āśrayaiḥ | eka-kāla-aneka-upakāra-sādhanam. upakārasya artha eka-kālaṃ kathañcana || kāraṇa-āropataḥ kaścid eka-kālānāṃ gatiḥ (10ʼcdʼ) na anāgatānāṃ eka-kālānāṃ gatiḥ, na anāgatānām, vyabhicārāt. eka-kāliko ’neko ’py eka-caitanya-kāraṇam | eka-kṣaṇa-bhāvy anyathā syāt. yaś ca bhavati, sa eka-kṣaṇa-sthāyī jāta iti. tam asya mandāḥ eka-gata-bheda-codanāyās tad-anya-vyāvṛtty-ākṣepa eka-gati-śakti-pratiniyamād indriyasya aneka-ātmā eka-gatau na dvitīyasya darśanam | dvayoḥ eka-graha-abhāve dvaya-a-grahaḥ | saṅketa-aeka-cetasi || abhilāpa-dvayaṃ nityaṃ syād dṛṣṭaeka-caitanya-kāraṇam | ekasya api na vaikalye eka-codanā-an-ādarād a-vacanam eva syād anyaeka-jātīye saṃśaya-āvahā | anyathā sarva-sādhyaeka-jñāna-ādi-phalāḥ kecin na iti. bhavatu nāma eka-jñāna-utpattau niḥ-śeṣa-avagamāt. anyathā ca eka-jñāna-kāryāḥ svabhāva-bhedād iti. api ca, eka-jñāna-saṃsargāt. tayoḥ sator na eka-rūpaeka-jñāna-saṃsargiṇoḥ paraspara-apekṣam eva eka-jñāne dvaya-grahaḥ ||53|| ātma-bhūtasya eka-jñāne dvayor api grahaṇam iti. eka-upādhieka-tānatve śabdānām a-nibandhanā | na syāt eka-tānatve śabdānām a-nibandhanā | na syāt eka-tyāgasya apara-upādāna-nāntarīyakatvāt. eka-tri-saṅkhyā-apoho na vā bhavet || viṣaya-aeka-daṇḍa-yoge ’py anyatra sa eva ayam iti bhavati, eka-darśanād anya-abhāva-pratītir iti cet, katham eka-dṛṣṭyā na anyatra yuktas tad-bhāva-niścayaḥ || eka-deśa-avisaṃvādanam apy āgama-lakṣaṇam āhuḥ. eka-deśa ity asiddha-udbhāvanam, sarvāṇi eka-deśa iti, na hy evam-ādīni yathokta-lakṣaṇāsu eka-deśa-kāla-parihāreṇa anya-deśa-kālayor eka-deśa-kāla-parihāreṇa anya-deśa-kālayor eka-deśa-bhāk | sadṛśa-udāhṛtiś ca ataḥ prayatnād eka-deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam eka-deśa-vartinaṃ tac-chūnya-deśa-sthita eka-deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati, eka-deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśaeka-deśaḥ. tasya eva a-bhinna-vyāvṛttieka-deśaḥ, pakṣa-śabdena samudāya-a-vacanāt. eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ eka-deśatvāc ca a-liṅgatvam. na ca yatra pradeśaeka-deśatvāt tad-upacāra-yogya-dharmi-dharmaeka-deśatvāt tad-upacāra-yogya-dharmi-pratipattyeka-deśatvāt, yathā agnir himasya bheṣajam ityeka-deśatvād anyad apy aparo ’bravīt ||330|| eka-deśatvād ity-ādayaḥ. anayā diśā sarvaeka-deśe vā vartamānaḥ. tathā, asya eva rūpasya eka-deśena darśana-ayogāt. tasmād dṛṣṭasya eka-deśo ’siddha ucyate, yathā – anityaḥ śabdaḥ eka-deśo hetuḥ syāt. na eṣa doṣaḥ. yasmāt sarve eka-deśo hetur iti. kathaṃ punar etad gamyate, eka-deśo hetur iti. sa ca ayaṃ hetutvena eka-dravya-saṃsarga-a-vyavacchinna-svabhāvaeka-dharma-upagame ’para-dharma-upagamaeka-dharma-niścaye tad-a-vyatirekāt sarva-dharmaeka-dharma-bheda-a-bheda-pratibhāsa-viplavaeka-dharma-vyatirekān sandarśayanti. na ca te nir

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iti pramāṇaṃ dṛṣṭāntena upadarśyate. anyathā -bādhane samartha iti vakṣyāmaḥ. abhyupagataiti cet, na, an-ābhoga-a-sambhavāt, syāt padārthānāṃ vidhāna-pratiṣedhane | syāt padārthānāṃ vidhāna-pratiṣedhane | -dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ || nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat | nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat | sādhya-sādhana-saṃsthitiḥ || viruddhayor -pratyavamarśasya hetutvād dhīr a-bhedinī | -pratipattiḥ. vyakti-vyatirikta-a-vyatiriktavā iti niścāyayati sāmarthyāt. tasmād -sambhavāt. dvairāśye tu śabdānām etat syād na sarva-anupalabdhir gamikā. tasmād -anupalabdhir abhāva-pratipādikā. tasmād svabhāva-pratibandhād eva nivṛttiḥ. anyathā svabhāva-pratibandhād eva nivṛttiḥ. anyathā sāmānyeṣu kadācid a-niścayo na syād hy a-niṣiddha-upalabdher abhāva-asiddheḥ. vyatikramāt. kṣaṇikatvād buddhīnām. kṣaṇasya a-prasaṅgāt. tasmād idam anyatara-grahaṇam ity alam a-pratiṣṭhāna-dik-pratipattyā. yady parihārya-abhāve niṣ-phala-codanatvāt, tathā viśeṣam icchato hetv-antaram. nidarśanam – dṛṣṭaṃ parimāṇam ity evaṃ pratyavasthita āha prakṛty-antara-rūpa-samanvaya-abhāve saty darśanāt. mṛd-anvayānāṃ śarāva-ādīnāṃ dṛṣṭam vinaśyati iti tasya samarthanāya idam uktam -moha-samanvito gṛhyate. tat sukha-ādibhir vyabhicāreṇa pratyavasthānaṃ nānā-prakṛtīnām sambhavāt sa pathika-agnir anyo vā artha na pakṣa-sapakṣayor anyataraḥ, vikalpa-yogyatā niyāmikā iti cet, na, tatra apy darśayan kathaṃ na pratipatter bhedakaḥ. anusṛtya ete vṛkṣā iti sva-para-vikalpeṣv tadvad arthā api kecit svabhāva-bhede ’py ’parāpara-utpatter anekatvād bheda-vad -bheda ity ucyate. prakṛtir eṣā bhavānāṃ yad evaṃ tarhi tatra api tulyam etat. yasmād api prati-dravyaṃ bhidyamānam api prakṛtyā bhedānāṃ kāryam asti. na eṣa doṣaḥ, yasmād vyavacchindaty eva tat paricchinatti ity tṛtīya-prakāra-abhāvaṃ ca sūcayati ity dvitīyasya vaiyarthyāt. yadi hi tatra apy anvaya-vyatirekayor api tarhi na pṛthaktvam, śabda-yojanā. tatra ye ’rthāḥ saha pṛthag vā -niścayena anaikāntikasya. dvayor ity -hetur iti cen na a-viśeṣāt kramād api | na ||140|| cakṣur-ādau yathā rūpa-vijñānaca a-krameṇa a-pratipatteḥ kuto ’-kramam -parisamāpteḥ, varṇa-rūpa-a-saṃsparśinaś ca -a-bhedād guṇa-āder bhedakasya ca | a-grahād iti. tasya idaṃ rasa-vat tulya-rūpatvād -rūpa-a-saṃsparśāt. sva-sāmānya-svabhāvānām jñānaṃ tat tathā eva anubhūyate | iti nāma | tyājya-upādeya-bhede hi saktir yā eva darśana-a-sambhavāt | (151abʼ) sā hi buddhir dharmas tṛtīyam āśrayet. ekānta-vyāvṛttyā ca iti tayor na viśeṣaṇa-viśeṣya-bhāvaḥ. hi bhidyamānayor bhedasya ubhaya-gatatvād te ’pi śabdāḥ sarva-bheda-an-ākṣepe ’py codane tasya eva anyato ’pi bhedād an-aṃśabhavati, yathā anyatara-bhojana-codanāyām ’pi buddhes tat pakṣa-pātataḥ | ātma-grahaeka-jñāna-saṃsargāt. tayoḥ sator na

eka-dharma-sad-bhāvāt tad-anyena api bhavitavyam eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta eka-dharmasya apy ajñāne parārtha-vṛtteḥ kārya-aeka-dharmasya sarva-ātma-vidhāna-pratiṣedhanam || eka-dharmasya sarva-ātma-vidhāna-pratiṣedhanam ||2 eka-dharmiṇam uddiśya nānā-dharma-samāśrayam | eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ || eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ ||23| eka-dharmiṇy ayogād astu bādhanam | viruddhaeka-dhī-hetu-bhāvena vyaktīnām apy a-bhinnatā ||10 eka-nitya-vyāpita-ādy-ākārair api na eva eka-niyata-upalambho ’nya-anupalambhas tad-abhāva eka-nivṛttau gaty-antara-abhāvāt. te tv an-arthakā eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet | na eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet | na eka-niścayo vā. tasyā a-vibhāgāyās teṣu viśeṣaeka-niṣedhena anya-abhāva-sādhane siddhā eva eka-parama-aṇu-vyatikrama-kālatvāt. ādhikye eka-parigrahe ’py a-virodhe samarthaṃ bhavati, eka-paricchedād eva anyasya vyavaccheda-siddhiḥ, eka-parihārasya kvacit sthity-abhāve. sa ca ayaṃ eka-prakṛti idaṃ vyaktaṃ parimāṇāt, mṛteka-prakṛti-samanvaya-vikārāṇāṃ parimāṇa-darśanāt, eka-prakṛtikatvam iti. tad idam a-viśeṣa-ukte eka-prakṛtikatvam, tathā ca ayaṃ vyakta-bhedas eka-prakṛtikam idaṃ vyaktam anvaya-darśanād iti. eka-prakṛtir iti. sa evam uktavān paryanuyujyate. eka-prakṛtīnāṃ ca dṛṣṭaṃ parimāṇam ity evaṃ eka-pratiniyato na syād ity āśaṅkyate vyabhicāraḥ. eka-pratiniyamayor virodhāt. sāmānyena vihiteṣv eka-pratiniyamasya taj-janma-lakṣaṇatvāt tadeka-pratiniyame ca sāmānya-antarasya darśako na eka-pratibhāsān ādarśya vikalpa-vijñāne eka-pratyabhijñāna-ādikām arthakriyāṃ kurvantas eka-pratyaya-ayogāt. nityasya ca kiṃ kurvāṇa eka-pratyavamarśa-artha-jñāna-ādy-eka-arthaeka-pratyavamarśa-ākhye jñāna ekatra hi sthitaḥ | eka-pratyavamarśasya a-bheda-avaskandino hetur eka-pratyavamarśasya hetutvād dhīr a-bhedinī | eka-pramāṇa-vṛttiḥ sarvān bhāvān dvairāśye eka-pramāṇa-vyāpāra eṣaḥ. tathā hi kvacit pramāṇaṃ eka-prayogam antareṇa aparasya prayogo na eka-prayogād ubhaya-gateḥ, na, hetoḥ sapakṣaeka-prayojanās teṣāṃ tad-bhāva-sthāpanāya hy ekaeka-prasiddha-pratiṣedhaḥ, prasiddha iti eka-prāṇe ’py aneka-artha-grahaṇān niyamas tataḥ | eka-phale kvacit | a-viśeṣeṇa tat-kārya-codanāeka-buddhi-grāhyaṃ vākyaṃ nāma. na ca antya-varṇa eka-buddhi-pratibhāsinaḥ śabda-ātmano ’eka-buddhiḥ syāt paśyato ’pi parāparam || guṇaeka-bhāṇḍe ca pāka-vat | śeṣavad vyabhicāritvāt eka-bhāva-vivakṣayā | ukteḥ samaya-kārāṇām aeka-bhāvaḥ syāc citra-ākārasya cetasi || paṭa-ādi eka-bhāvinī || sā bījaṃ sarva-saktīnāṃ paryāyeṇa eka-bhāvinī vyakty-antaram evam āskanded bhūtaeka-bhāve pratīti-sādhana-abhāvam āha. asya hi eka-bheda-abhidhāne ’py anya-vyāvṛtti-gater anvaya eka-bheda-abhidhāne ’pi nāntarīyakas tad-anyaeka-bheda-codanāt tat-svalakṣaṇa-niṣṭhā eva eka-bheda-codane sarva-bheda-gates tatra śabdaeka-bhojane. vikalpa-viṣayatvād asya. tatra hi eka-yonitvāt kārya-kāraṇa-bhāvataḥ || rāgaeka-rūpa-niyatā pratipattiḥ, a-sambhavāt. tasmād

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-janakāś ca svabhāvena iti ko ’tra virodhaḥ. a-saṃsṛṣṭāv ākārau pratipadya saṃharet. ekatra dṛśyate || arthasya a-bhinna-rūpatvād iti cet. na, bheda-abhāvāt. tad dhy kṛto yena tās tathā na iṣyante. tāsām abhimatād anyasmāc ca vyatiriktāḥ svabhāvena viśva-rūpatā | sā cen na bhedikā prāptam ity apārthakam aparaṃ caitanyam. taṃ ca sañcitāni tathā pratibhānti iti yuktam, ity ayuktam etat. tasmād iyam artheṣv bhavatu nāma kasyacid ayaṃ vāñchā bhaveyur -ādiṣu nānā-arthakriyā-śabda-virodhāt ta na akṣāṇāṃ vyarthatā iti cet | sā eva sthāpanāya nānā-eka-ātma-abhāve ’pi nānāasiddher viparyaye ca punaḥ siddheḥ. na ca bhedo ’numīyate | karmaṇāṃ tāpa-saṅkleśān na bhāto hetutayā dhiyaḥ | a-hetu-rūpa-vikalān sat-prayoga-ādikaṃ kvacid anveti sthiraca yamala-ādiṣu || ādya-an-ubhaya-rūpatve hy -sthāpanāya niyuktasya samudāya-śabdasya iti samudāya-śabda ekasmin samudāye vācye iti, nānā-eka-śakti-vivakṣāyāṃ bahu-vacanam dravyam asti tasya tādṛśasya anupalambhāt. eṣa niyamo bahuṣv eva bahu-vacanam, ekasminn yatnaś ca vyarthaḥ. vastv-a-bhedād anyatra -bheda iti cet. sarvatra utsannam idānīm -sattānāṃ ca bahutvān nagaram iti katham khyāpayati. ṣaṇ-ṇagarī iti ca kathaṃ bahuṣv pratibandha-abhāvāt, yathā ekaṃ kvacid hetu-bhāva-pradarśanaṃ manyamāno ’rthāpattyā tad ekayā grāhyaṃ varṇa-anukrama-grahaṇāt. vyanakti, tad-anya-vaiyarthya-prasaṅgāt, ||132|| syāt satyaṃ sa hi tatra iti na buddhir vikalpikā bhrānti-vaśād eva ca jñāna-utpattāv api prasaṅgāt. tad ayam śabdā viveka-viṣayā vikalpāś ca. ta ete sarvasya śabda-arthasya nānā-artha-rūpatayā punar bhinna-ākāra-grāhiṇāṃ jñāna-śabdānām pratipattir na syād artha-antara-vat. | ity a-tat-kārya-viśleṣasya anvayo na ekena nānātvaṃ nirākriyate. nānātvaṃ hi teṣv -antara-utpādanāni, anekasya api cakṣur-āder kiṃ tāsāṃ nānātvaṃ samapohati | nānātvāc ca etasmāt. anyair eva hetubhiḥ śabdasya ||165|| tat-kāryam aneka-sahakāri-sādhāraṇam -pratibhāsa-svabhāva-bhede ’pi nāma-sāmyād yukti-viruddhaṃ pūrvāparayoḥ pratītyor tad ayam anyonya-artha-parihāreṇa vacane bhinna-viṣayatvasya apy a-virodhaḥ. | tad-abhāve ’pi tad-bhāvāt sambandho na iti yathā prakaraṇe kvacit || sarva-śruter api prasaṅgāt. tad ayam eka-vastu-darśanena dur-mati-vispanditāni ity upekṣanīyāḥ. atha antareṇa bahuṣv ekā śrutiḥ, teṣām a-sāmyāt, -bheda-a-viśeṣād eka-śabdena ucyante ’pi tv vastv-antara-vad anyatva-prasaṅgāt. na ca iṣyata eva iti kim an-iṣṭam. a-kriyasya -lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eva tathā khyāteḥ. vastunas tu nānātan na kaścid dhetur an-anvayo nāma, bādhakam asti. anyonya-vyavaccheda-rūpāṇām -vyavacchedaḥ. anyonya-vyavaccheda-rūpāṇām -ātmā pravaktṛ-śrotṛ-cetasoḥ || tad abhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, sā eva tato na artha-antare gatiḥ || nānā-

eka-rūpa-vikalas tad-rūpo na syāt, na a-tateka-rūpa-saṃsargiṇyāḥ buddheḥ kvacit pratiniyamāt eka-rūpaṃ bhaven manaḥ | sarvaṃ tad-artham arthāc eka-rūpaṃ sāmānyaṃ vā bhaved viśeṣo vā. na hy eka-rūpatvāt. asya idam iti vyatireka-pratītir aeka-rūpatvāt. yato yato bhinnās tad-bhedaeka-rūpam idaṃ jagat || bhedaka-a-bhedakatve syād eka-rūpam eva paśyāma iti na anyā buddhir anyo eka-rūpasya bāhulya-virodhāt. bahuṣu ca eka-rūpā pratītir vikalpa-vāsanā-samutthitā eka-rūpā rūpa-ādayaḥ sarva-samudāyeṣv iti. kim eka-rūpāḥ samudāya-antara-a-sambhāvinīm eka-rūpāc chabda-āder bhinna-ābhāsā matiḥ kutaḥ || eka-rūpāṇāṃ vṛtteḥ, rājā mahā-sammataḥ prabhavo eka-rūpāt karmaṇaḥ sa tad-virodhī dharmo yukto ’eka-rūpāt tataḥ kṣayaḥ || phalaṃ kathañcit tajeka-rūpān iva svayam ||120|| bhedena pratipadyeta eka-rūpe. aparāpara-svabhāva-parāvṛttiṣv eva dīpa eka-rūpe vyavasthitam | dvitīyaṃ vyatiricyeta na eka-vacana-virodho ’pi na asty eva. sahitānāṃ sā eka-vacanaṃ ghaṭa iti. jāti-śabdeṣv arthānāṃ eka-vacanaṃ ca icchāto vṛkṣā vṛkṣa iti syāt, yady eka-vacanam api tad-eka-śakti-sūcana-arthaṃ eka-vacanam iti. asmākaṃ tu sāṅketikeṣv artheṣu eka-vacanam iti cet. iha apy astu. tad ayaṃ nireka-vacanam eka-śakter abhāvāt. yatnaś ca eka-vacanam. tathābhūtānāṃ kvacid arthe ’-bhinnā eka-vacanam. na hi nagarāṇy eva kiñcit. kutas eka-vacanena khyāpyate tad-a-viśeṣe ’pi gauravaeka-vacanena dvitīya-siddhim āha. tathā hi yat eka-varṇa-grahaṇa-kāle ca aneka-buddhi-vyatikramāt. eka-varṇa-bhāga-kāle ca samasta-rūpa-aneka-vastv-abhidhāyini | buddhāv a-bhāsamānasya eka-vastu-grahiṇī iva pratibhāti. na punar ekaṃ eka-vastu-darśanena eka-vṛtteḥ pratyayasya anyatra eka-vastu-pratiśaraṇā api yathāsvam avadhi-bhedaeka-vastu-viśeṣa-svabhāvatā-bhāvam upadarśayañ eka-vastu-viṣayatvān nānā-phalaḥ śabda eka-ādhāro eka-vastu-sahāyāś ced vyaktayo jñāna-kāraṇam ||101 eka-vastunaḥ || vastūnāṃ vidyate tasmāt taneka-vijñāna-a-kāraṇatve kāraṇam ucyate. anekam eka-vijñāna-kriyā-darśanāt. na brūmo ’rthakriyāeka-vijñāna-hetutā tāsu na iṣyate ||102|| kiṃ vai eka-viśeṣa-an-abhidhānam aneka-artha-sāmānyaeka-viśeṣa-apāye ’pi na bhavati. punar apy aeka-viṣayatvam apy ayuktam. ghaṭa-ādiṣv api eka-viṣayatvam. pratīti-pratibhāsa-svabhāva-bhede eka-viṣayayor vṛtty-abhāvāt sāmānādhikaraṇya-ādir eka-viṣayayoś ca pratītyoḥ pūrvāpara-bhāva-ayogāt, eka-vṛttimān || yady apekṣya tayor ekam anyatra eka-vṛttir niṣedhaḥ syān na tāvatā | so ’-sarvaḥ eka-vṛtteḥ pratyayasya anyatra vṛttim icchaṃs eka-vṛtter aneko ’pi yady eka-śrutimān bhavet | (1 eka-vṛtter anyatra pratyaya-a-jananāt, aeka-vṛttyā apy aneka eka-śabdena ucyeta. ko eka-vyakty-ātmano vyakty-antara-anvāveśo ’-vyaktyeka-vyakti-sambandhino deśa-antare ’-pūrva-vyakti eka-vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. a eka-vyatireka-graho vibhramaḥ syāt, tasya ekaeka-vyavacchedasya tad-vijātīya-siddhieka-vyavacchedena anya-vidhānād a-pratiṣedhaḥ, eka-vyavacchedena anya-vidhānād a-pratiṣedhaḥ, eka-vyavahāraś cet sādṛśyād a-tad-ābhayoḥ | eka-vyāpāre krama-ayogāt, tasya a-viśeṣāt. eka-śakty-abhāve ’pi bhāvo nānā-eka-kārya-kṛt |

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viśiṣṭam eva rūpaṃ kiṃ tv a-bhinnam api, tadca śakter nānā-ekā ca śaktir iti, nānātādṛśasya anupalambhāt. eka-vacanam api tadcet. sarvatra utsannam idānīm eka-vacanam ity an-abhiniveśa eva. nānā-eko rūpa-ādir -ādi-vat. tat-sāmarthya-sthāpanāya tatra ca pratyaya-utpāde ’tiprasaṅgāt, teṣu ca sarvathā sa eva kiṃ na buddhir anuvidhīyate. rūpa-ādaya eva bahava eka-arthakriyā-kāriṇa kevalam eka-kāryās tad-anya-bheda-a-viśeṣād -śabdena ucyante ’pi tv eka-vṛttyā apy aneka eka-prayojanās teṣāṃ tad-bhāva-sthāpanāya hy etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād upekṣanīyāḥ. atha eka-vṛtter aneko ’pi yady ca etāni, a-bādhita-viṣayatvaṃ vivakṣita-dvitvena pramāṇa-dvitvam iṣyate || try-bahir-bhāvād a-pramāṇam anumānaṃ syāt. -sambhavo ’numāne viruddhāvyabhicāriṇaḥ. tad ’sti iti na pratijñā-doṣā vācyāḥ. etena ity a-tal-lakṣaṇo na hetuḥ syāt. tathā ca lakṣaṇasya pratihetor a-sambhavād a-lakṣaṇam yathokta-svabhāva-pratibandhaḥ pradarśyate. ekasya kārakaḥ sa teṣām a-bhinnaḥ svabhāvaḥ. samāropa-vyavacchedaḥ kriyate, tadā na ekasmin rāgo ’-raktasya vā gatiḥ || na asty ayam asad-bhūta-abhiniveśa eva. na vayam -sambandhaḥ sarva-vyāpini sidhyati. tad saṃsṛjantī sāmānya-viṣayā pratibhāsate. na vā nigrahaḥ, ekena api tat-sādhana-vighātāt, etan niyama-abhyupagame veditavyam. yatra adhyasya tān saṃsṛjantī sandarśayati, sā ca yathā-saṅketaṃ vicchedāya vyāpriyante. na ca rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā apy -ādinā rūpa-ādi-gatiḥ, sā katham. sā api – -gaḍunā sāmānyena. yathā-sambhinnānām apy tat-pakṣasya ca śeṣavad-ādeḥ. dvayor ity a-pramāṇatā | pratyakṣa-itarayor aikyād na aparaḥ || kṣayād asṛk-sruto ’py anye na -rūpatayā phalānāṃ tulya-rasa-sādhana-vad rūpe na tena te janakās tasya an-apāyād sthānāt. a-sthāyinaś ca a-janakatvād ’-bheda-hāneḥ. sa ca tatra apy asti iti na eva vaikalyāt. na ca a-bhinnasya rūpasya -svabhāvānām anyonya-rūpa-a-śleṣāt katham -viṣayā tat-kartṛ-āśrita-bhāvataḥ | (113ab) vyatireka-abhāvād anvayo ’pi na syāt, tasya apāyaḥ. na ca te janakā iṣṭāḥ. sahakāriṇām iti na nir-bandho ’smākaṃ mṛt-saṃsthānayor ca dhūmasya tad-a-taj-janyaḥ svabhāvo yukta bhavati, kiṃ tarhi paścād api nitya eva, iti vyarthāḥ syuḥ sahakāriṇaḥ ||164|| yady pūrva-vat prasaṅgād iti. asti tāvat kiñcid apy āsīt. āsīt, a-pracyuta-utpanna-sthira-bheda-anvayinīṣu bhāva-śaktiṣu, na sthiraādheya-atiśayam eva upakurvate. sa tasmād uktam. paryāya-śabda-kalpo hy aparo hetur sakṛt || paśyet sphuṭa-a-sphuṭaṃ rūpam -bāhya-tattvo buddhi-pratibhāsa-vaśād kadācid anyathā api syuḥ. tataś ca ’py asti iti. a-vaikalyāt kāraṇasya vyavahāraṃ pratāryate ||82|| tathā aneka-kṛd -arthī samaṃ dvayor api pravarteta. | tatra atyakṣaṃ dvayaṃ pañcasv artheṣv tasmād anvaya-vyatirekayor yathā-lakṣaṇam

eka-śakti-yogāj janakāḥ. tena te ’-janakāḥ eka-śakti-vivakṣāyāṃ bahu-vacanam eka-vacanaṃ ca eka-śakti-sūcana-arthaṃ saṅketa-paratantraṃ vā. eka-śakter abhāvāt. yatnaś ca vyarthaḥ. vastv-aeka-śabda-utthāpane śakta iti cet, kiṃ vai puruṣa eka-śabda-niyogo ’pi syād iti yuktaṃ paśyāmaḥ. na eka-śabda-niveśana-vaiphalyāt, eka-artha-niyogaeka-śabda-pramāṇena viṣayī-karaṇe vastu-balād aeka-śabda-vācyā bhavantu, kim artha-antaraeka-śabdena ucyante ’pi tv eka-vṛttyā apy aneka eka-śabdena ucyeta. ko virodhaḥ syāt. uktam atra. eka-śabdo niyujyate yadi, kiṃ syāt. tadeka-śākhā-prabhavatvād vā, upayukta-phala-vat. eka-śākhā-prabhavatvād vā upayukta-vad iti. atra eka-śrutimān bhavet | (143ab) na kevalam ekaeka-saṅkhyatvaṃ jñātatvaṃ ca iti. tatra a-bādhita eka-saṅkhyā-nirāso vā prameya-dvaya-darśanāt | eka-saṅkhyā-vivakṣayā a-pradarśitaeka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva. eka-saṅkhyā-vivakṣā api pratyuktā. katham eko hi eka-saṅkhyā-vivakṣā vyarthā. ato eka-saṅkhyā-vivakṣā, vyavacchedya-abhāvāt. jñānaṃ eka-sad-bhāve ’nyasya prasiddhy-artham, tadeka-sannidhāne ’py asti iti. a-vaikalyāt eka-samāropa-vyavacchedād anya-vyavacchedaḥ kṛto eka-samudāyo ’smād anekatve ’pi pūrva-vat | aeka-sambandha-virodhād ekaṃ śabdaṃ na icchāmaḥ, eka-sambandhino deśa-antare ’-gatvā a-tad-deśair eka-sambandhināv iti bhūta-vat. tad-darśinyāḥ sā eka-sādhana-vacana-vat. yathā ekasya arthasya eka-sādhana-vākya-prayoga-pūrvako vicāraḥ, tatra eka-sādhya-sādhanatayā anya-vivekināṃ bhāvānāṃ tad eka-sādhyaṃ vyavacchedam anyaḥ karoti. saṅketaeka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ | eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ | eka-sāmānya-upakaraṇa-śaktiḥ, evaṃ tad eva ekaṃ eka-siddha-pratiṣedhaḥ. prasiddha-vacanena eka-siddhir dvayor api || sandhīyamānaṃ ca anyena eka-strī-niyato madaḥ | te na ekasyāṃ na tīvraḥ eka-sthāly-antar-gamād dṛṣṭa-vad a-dṛṣṭa-taṇḍulaeka-sthitāv api kārya-utpatti-prasaṅgād ity uktaṃ eka-sthitāv api kārya-utpattiḥ syāt. na ca eka-sthitāv api tasya apāyo ’sti. ye viśeṣās eka-sthitāv api vaikalyam asti. a-vikale ’pi eka-svabhāva-nimittaḥ śabdo bhinneṣu bhaved ity eka-svabhāva-rahiteṣv artheṣu tam adhyāropya eka-svabhāva-sthiti-lakṣaṇatvāt. tat-sthitiś ca eka-svabhāvatayā janakatva-abhyupagamāt. tato eka-svabhāvatva-sādhane. tena sahakāriṇaḥ eka-svabhāvatvāt. dhūma-a-dhūma-janana-svabhāvād eka-svabhāvatvāt. sa tarhi bhāvaḥ svabhāvena eka-svabhāvatvād aneka ekasya kārakaḥ sa teṣām aeka-svabhāvatve ’py aneka-pratyaya-upadheyaeka-svabhāvānāṃ bhāvānāṃ kadācit kasyacit eka-svabhāveṣu bhāveṣu, svabhāva-anyathātvaeka-svabhāvo na bhavati iti viruddhaḥ. ca-śabdo eka-hetu-pratipādite viṣaye vartamānaḥ eko ’-dṛṣṭena vāraṇe | artha-an-arthau na yena eko ’neka-vyāvṛttaḥ śabdair viṣayī-kriyate tadeko ’pi kvacij janayed iti cet, tā aparāparaeko ’pi janakaḥ syāt. yasmān na apaity a-bhinnaṃ eko ’pi tad-bhāva-paridīpane | a-tat-kārya-arthaeko ’pi tām arthakriyāṃ tat-svabhāvatvād eva eko ’pi na īkṣyate || rūpa-darśanato jāto yo eko ’pi prayukto dvitīyam ākṣipati iti na ekatra

eko PV_03156 HB_01102 HB_04006 V1_03506 V1_03407 VN_01118 PV_04235 V2_05517 SV_16503 SV_09023 SV_03402 SV_06613 SV_03012 VN_01221 SV_13603 V3_12505 SV_09411 V3_07206 SV_15512 SV_16508 SV_00219 V2_05609 NB_02018 VN_01118 VN_03418 VN_01203 SV_08809 VN_00710 V1_03410 SV_05812 SV_06419 SV_03005 SV_13222 SV_17523 VN_03302 SV_13811 VN_00801 SV_02604 HB_03616 V3_02302 VN_05905 VN_01119 V3_13011 VN_03402 VN_06010 SV_06717 SV_08308 SV_15515 SV_12209 SV_06709 VN_00610 VN_00608 SV_07022 HB_01806 SV_04712 V1_00904 PV_03398 SV_15227 SV_07516 SV_06011 SV_06107 PV_03126 V1_01705 PV_02239 V2_06910

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tan-mālā kiṃ nu tad bhavet || jātiś ced geha kācit prekṣā-pūrva-kāritā, yataḥ – ’yam ekaṃ vākyam ubhayaṃ gamayati ity ucyate, na raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na -ākārasya pratyekaṃ parama-aṇuṣv abhāvāt. sā ca śaktiḥ, kim eko bhāva āhosvin nānā. || tat-phalo ’-tat-phalaś ca artho bhinna ||26|| tat-phalo ’-tat-phalaś ca artho bhinna te ca rāga-ādi-saṃyutāḥ ||312|| tatra pratibhāsa-viṣayatvāt. tathā ca na niścaya-pratyaya-viṣayatvena kaścid viśeṣaḥ. na ete doṣāḥ prasaṅginaḥ ||136|| yathā hy eva śaktiṣv a-paryavasānena ghaṭanāt, sa kiṃ tarhi mṛd-ātmā eva kaścid ghaṭaḥ. na hy -parihāreṇa vṛttiḥ kāla-paurvāparyam. yadā pratiṣedho na sambhavet. na hi paryudāsa eva bhavet ||189|| sa hi dharmī pradhāna-lakṣaṇa bhavet ||60|| sa hi dharmī pradhāna-lakṣaṇa -apekṣaṇa-a-viśeṣād anya-viśeṣa-abhāvāc ca -viśeṣa-saṃsargāḥ śrutim abhipatanti. tatra ity uktaṃ bhavati. tatra dvau vastu-sādhanāv agnir atra dhūmāt. atra dvau vastu-sādhanāv atra dhūmād iti. atra dvau vastu-sādhanau, iti cet, tā avasthāḥ sā ca śaktiḥ, kim pratijñayā hetu-virodha-udāharaṇaṃ na asty prakaraṇaṃ na lakṣayati. śaktir avasthā ity na hy ayaṃ pravṛtti-nivṛttimān svabhāva -vaśād vṛttir ity an-abhiniveśa eva. nānāna asti iti na tayoḥ sārūpyam. na api sthūla bhūtaḥ, sarvathā a-vyatikramaṇīyatvāt. na na syuḥ. yasmād eka-artha-śleṣa-viccheda ucyante. upakāre vā sva-ātma-bhūtābhir ayam kalakalasya śrutir na syāt. na hy -vṛttir na syāt. na hy ayaṃ sambhavo ’sty -ādinā parama-aṇor bhedam āha, na tasya apy -svabhāvaḥ śabdaḥ śrutau niviśamāno yadā yady anya eva rūpa-ādibhyo ghaṭa ity bhāgaḥ syād yaḥ pramāṇaiḥ parīkṣyate ||43|| eka-saṅkhyā-vivakṣā api pratyuktā. katham -bādhaka eva viruddhaḥ. a-bādhya-bādhakayor vicchinatti, sa vikṣepo nāma nigrahasthānam. āhosvin nānā. ekaś cet, katham idānīm idam -anurodhini punar anumāne yathā virodhinor -artha-siddhau viruddhayoḥ svabhāvayor -prapañcena vivāda iti, na, a-sambhavāt. yadi hi na prayoktur icchā katham iyam anekaḥ kāryasya ekasya kārakaḥ | ātmā arthayoḥ pramāṇa-saṃvāda-mātra-viśeṣād -prabhavatvam anyathā api syād iti dharmayor chabdāḥ kvacin niveśyante. tatra yady anekam ekatra upasaṃhārāt. nānā-viṣayatve ’py hi sa-nidarśana-ādi-śabdā nānā-vastu-viṣayā tābhyāṃ jananāt samavāyād vā. sa kim -svabhāva iti tata utpattir iti, ete ca eva iti cet. uktam atra – sambandhe ’py ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya -ādikām | pratibhāsa-bhidām arthe bibhrad -sādhano yuktaḥ, atiprasaṅgāt. na ca satas tattva-anyatva-pakṣayor na sambhavati. na idaṃ vyavaccheda-vādinaḥ sambhavati. -pravibhāgena an-upalakṣaṇāt, ākṛter apy na pūrva-ukta-avasthāyām indriyād gatau || -sambandho vyavahāre pratīyeta. tathā hy api tat tathā api na virāgavān | yady apy sandehe sandehād bahuṣu darśane ca,

ekatra eko ’pi mālā ity ucyeta vṛkṣa-vat | mālā-bahutve eko ’pi samarthaḥ kim atra asmābhir ity apare eko ’rtho dvitīyasya. nanu tatra eva bhāvas tadekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata ekaś ca ayaṃ jñāna-sanniveśī iti na ca bahūni ekaś cet, katham idānīm idam ekatra a-vibhaktaekas tatas tataḥ | tais tair upaplavair nītaekas tatas tataḥ | tais tair upaplavair nītaekas tattva-vin na anya iti bhedaś ca kiṃ-kṛtaḥ | ekas tad-ubhaya-rūpaḥ syād iti mithyā-vāda eṣaḥ. ekas tam eva pratyāyayan pratikṣipta-bhedaekas tasmād bhinnas tathā anyo ’pi iti bhedasya a ekas tābhiḥ kadācid apy a-gṛhītas tad-upakāraekas trailokye mṛd-ātmā, prati-vijñaptieko na asti tadā anyasya bhāvāt. tad api nityeṣu eko naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho eko nityaḥ sukha-ādy-ātmako ’nyo vā iti yathāeko nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathāeko naisargiko ’nyas tu pauruṣeya iti durekaḥ puruṣaḥ kañcid arthaṃ kalpayaty anyo ’param. ekaḥ pratiṣedha-hetuḥ. svabhāva-pratibandhe hi ekaḥ pratiṣedha-hetuḥ. svabhāva-pratibandhe hi ekaḥ pratiṣedha-hetuḥ. svabhāva-pratibandhe hi eko bhāva āhosvin nānā. ekaś cet, katham idānīm eko bhāva ity-ādikam iti. na, sarvatra hetveko bhāvo ’-vibhāga iti pakṣe ’yaṃ virodha uktaḥ. eko yuktaḥ. na sarva-ātmanā a-bheda eva. tayor eko rūpa-ādir eka-śabda-utthāpane śakta iti cet, eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe eko vyatirikto ’-vyatirikto vā sarvathā ayogāt. eko vyāpriyate dhvaniḥ | liṅgaṃ vā tatra ekaḥ śaktibhiḥ. śaktīr upakurvan eka upādhinā api ekaḥ śabdaḥ kalakalo nāma. bhinna-svabhāvānāṃ ekaḥ śabdo niṣ-paryāyaṃ nityaś ca syād anityaś ca ekaḥ samuccaya-rūpaḥ sādhayitum iṣṭaḥ, kiṃ tarhy ekaḥ sādhyate kiṃ na ghaṭa-ādayaḥ. tatra api ekaḥ syāt, kiṃ syāt. astu, pratyakṣasya sato ’eko hy artha-ātmā. sa pratyakṣaḥ, asiddhe eko hi sva-sādhya-bhāva eva bhāvāt tena ekataḥ siddhir a-viruddhā api śāstra-bādhāyāṃ ekatara-nigraha-antāyāṃ kathāyāṃ svayam eva kathā ekatra a-vibhakta-ātmani niṣ-paryāyaṃ parasparaekatra a-sambhavaḥ, tathā tad-abhivyāptayor api ekatra a-sambhavāt. na ca anyathā virodhaḥ. ekatra adhikaraṇe viruddha-abhyupagamayor vivādaḥ ekatra api pravarteta. icchāyāṃ vā ka enāṃ bahuṣv ekatra api so ’sti iti vyarthāḥ syuḥ sahakāriṇaḥ | ekatra apauruṣeyatve bahutaram idānīm apauruṣeyam. ekatra arthe sambhavāt sa pathika-agnir anyo vā ekatra upayujyeta, tad avaśyaṃ tatra codanīyam. ekatra upasaṃhāras tan-nimittānān tatra samavāyād ekatra upasaṃhārāt. nānā-viṣayatve ’py ekatra ekatra eva na samavaiti janyate vā, tasya aekatra kathaṃ syātām. tad ayam īrṣyā-śalyaekatra kṛtād anyatra a-pratītiḥ, na ca sambandho ekatra kriyā-a-kriye syātām. tena syād arthaekatra dṛśyate || arthasya a-bhinna-rūpatvād ekaekatra dṛṣṭasya anyatra a-sambhava eva pṛthag ekatra dṛṣṭasya anyatra darśana-a-sambhavāt | (151 ekatra dṛṣṭasya rūpasya kvacid an-anvayād ekatra dṛṣṭāyā anyatra draṣṭum a-śakyatvāt, tad-a ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate | ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate | ekatra doṣeṇa tat kṣaṇaṃ calitā matiḥ || virakto ekatra draṣṭur abhāvāt, punar darśane ca bhāvāt,

ekatra V3_08701 PV_04239 PV_03211 V3_04511 SV_09902 SV_15024 V1_02503 SP_00008 SV_02903 SV_17522 PV_03078 SV_12324 V3_00705 V3_03409 HB_03708 V3_11510 NB_03100 SV_07818 NB_03120 V3_13007 SV_00503 V2_07311 SV_08214 V3_04606 SV_12431 SV_15217 V3_02904 PV_04055 V3_02201 SV_17520 SV_07813 HB_00810 VN_03117 HB_01106 V3_13011 SV_04527 V3_12205 SV_06014 V1_01710 V1_02607 V3_00609 SV_04318 SV_12620 PV_02248 PV_03504 SV_12808 SV_08801 SV_09902 SV_14009 PV_03208 VN_01120 PV_03357 V1_03814 SV_03706 SV_06720 SV_06523 PV_03522 PV_02104 HB_01301 SV_12823 PV_03409 PV_03222 SV_08719 SV_03317 SV_04501

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tābhyāṃ jananāt samavāyād vā, sa kim tasya sandehād vipakṣād vinivartanam || na jñāne sthūla-ābhāsas tad-ātmanaḥ | ubhaya-bahir-bhūtasya abhāvāt. ubhayor ca tāṃ tatra kaścit pratibandhuṃ samarthaḥ. syāt. na hy apauruṣeyā api vahny-ādaya ’pi śabda-ādi-sukhā ity api vārttā-mātram, -dviṣṭhe sambandhatā katham || krameṇa bhāva -gocarāḥ ||50|| anyathā ekena śabdena vyāpta śabdo na pravartata iti. bhinneṣu pravādeṣv bahutā api vā || pramāṇānām anekasya vṛtter -hetavo ’nyathā ca varṇyante. tat katham vivakṣā-antare parāvṛtty-ayogāt. yugapad yathā pramāṇa-bādhāyāṃ na sambhavati, tathā hīyeta – svalakṣaṇa-yuktayor hetvor sarvasya saṅgrahāt. na apy anayor sarva-saṅgrahāt. na apy anayor -utpatteḥ. abhyupagamya api vyaktiṃ vyāpiny ca paraspara-viruddha-artha-sādhanād ca paraspara-viruddha-artha-sādhanāv sad-vyavahāra-pratiṣedha-phalatvaṃ tulyam, sad-vyavahāra-pratiṣedha-phalatvaṃ tulyam, svabhāvo ’sti paraspara-virodhinor yugapad -sādhana-abhāvam āha. asya hi dvayasya asmād dhetuṃ vyāvartayati. a-viruddhayor tad-vyatirekaḥ śaṅkyeta. na ca viruddhayor an-āśrayaḥ prati-pramāṇasya. viruddhayor amī siddhānta-viṣama-grahāḥ || yadi sādhana grāhyo dhūmena na analaḥ ||14|| yadi sādhana evaṃ sati. paraspara-viruddha-arthā katham tu sarvagataṃ sāmānyaṃ tasya api vyaktā eva eko ’pi prayukto dvitīyam ākṣipati iti na -vat. ye tu kecid vicāra-prasaṅgeṣv aparāparaṃ janayanti iti cet, na, tatra eva tathā tad-abhivyāptayor api iti na tāv iti. na ca prāk-kṛta-sambandhasya ātmanaḥ sandehāt. ata eva vipakṣād api. etat. yasmād eka-pratyavamarśa-ākhye jñāna -bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv 25|| sarva-artha-upalambheṣu saṃsarga-śaṅkayā -pratiṣedha-ādiṣu bahu-mukhair upanyāsair tasya ekasya anekatva-ayogāt, anekasya ca bhede ’pi ca pratyabhijñāna-a-viśeṣāt tata -bhūtam ātmānaṃ vetty ayaṃ janaḥ | tasmān na bhavet | tasmān na pratyabhijñānād varṇa-ādyjñāna-utpattau niḥ-śeṣa-avagamāt. anyathā ca vā a-vyatirekiṇyāḥ. viśeṣe vā kathañcid ekatra bhāve vikāra-an-utpatteḥ. utpattau vā na ca saṃśayitāt siddhiḥ. viveka-a-darśanād api paśyati || citra-avabhāseṣv artheṣu yady yokṣyate: janma-a-janma nivṛttir a-nivṛttir -avabhāsinaḥ | satyaṃ kathaṃ syur ākārās tad -avabhāsinaḥ | satyaṃ kathaṃ syur ākārās tadasyā nir-atiśayāyā viśeṣaṇam, sattāyāś ca -bhedena ity uktam. na punaḥ svabhāvasya anya-apoha-viṣayāv etau prāha. tathā hy -krama-utpattir apy apekṣā-prasādhanī || tulyatvāt prāṇa-apānau niyāmakau | na eka-upayoga-viṣayāḥ kārya-svabhāvasya punar ekam eva an-avayavaṃ vākyam. tatra ālokena na mandena dṛśyate ’to bhidā yadi || citra-ākārasya cetasi || paṭa-ādi-rūpasya ity atra na eva kiñcid viruddham asti. -mātra-viśeṣeṇa buddhes tad-āśraya-bhūtāyā ’neko ’pi tad-a-kārya-anyatā-āśrayaiḥ |

ekatvena ekatra na samavaiti janyate vā. tasya aekatra niyame siddhe sidhyaty anya-nivartanam | ekatra pratiṣiddhatvād bahuṣv api na sambhavaḥ || ekatra bhāve ca pratīti-sādhana-abhāvāt pravṛttiekatra bhāve vikāra-an-utpatteḥ. utpattau vā ekatra yathārtha-jñāna-hetavo ’pi sarvatra tathā ekatra yugapad anayor virodhāt. tasmān na ekatra vartamāno ’nya-niḥ-spṛhaḥ | tad-abhāve ’pi ekatra vastuni | buddhyā vā na anya-viṣaya iti ekatra vastuni viruddha-svabhāva-upasaṃhāreṇa ekatra vā yathā | viśeṣa-dṛṣṭer eka-tri-saṅkhyāekatra viruddha-abhidhāyi dvayaṃ satyaṃ syāt. ekatra viruddha-guṇa-upasaṃhāra-ayogāc ca. tasmād ekatra viruddhayor upasaṃhāre ’pi. vacana-guṇaekatra virodhena upanipāte viruddhāvyabhicārī iti. ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ekatra vṛtti-niścayaḥ. sa-ātmakatvena anekatra vyaktyā bheda-abhāvād vyaktā eva sarvatra ekatra saṃśayaṃ janayataḥ. tri-rūpo hetur uktaḥ. ekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddhaekatra saṃśayād anyatra viparyayāt. tatra ādyā ekatra saṃśayād anyatra viparyayāt. tatra dvitīyā ekatra samāveśa-ayogāt. a-niyamena tarhi syāt. na ekatra samuccayāt sarveṣu prabhedeṣu saṃśayaḥ. ekatra sambhavāt. idānīntanānām adhyayanād iti ekatra sambhavo ’sti. a-sambhave ca vijātīyasya ekatra samyag-jñāna-ayogāt. viṣaya-upadarśanaekatra sarvaṃ śāstraṃ nidarśane | darśayet ekatra sarvaṃ śāstraṃ nidarśane | darśayet ekatra sā bhavet ||337|| yady eṣa pratiniyamo ekatra sā vyaktyā a-bhedāt sarvatra-gā yadi | ekatra sādhana-vākye dvayoḥ prayoga iṣyate, ekatra sādhye bahavo hetava ucyante, teṣāṃ ekatra sāmarthyāt, tasya eva ekasya janane ekatra staḥ. tan na atra viruddhāvyabhicārī. tad ekatra svalakṣaṇe śabdasya paścād prayogo yuktaḥ, ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet. ekatra hi sthitaḥ | prapattā tad-a-tad-dhetūn ekatva-a-niścayād a-nānātva-pratipatter a-nānāekatva-an-adhyavasāyād bhinna-upalambhayor api ekatva-aneka-vṛttyor virodhāt tathāvidha-svabhāvaekatva-ayogāt, vyatiriktasya ca niṣedhāt, teṣāṃ ekatva-asiddhi-prasaṅgād bheda-an-upalakṣaṇāc ca ekatva-dṛṣṭyā api snehaḥ snihyan sa ātmani || ekatva-niścayaḥ || pūrva-anubhūta-smaraṇāt tadekatva-virodhāt. sakṛc chrutau ca sarveṣāṃ kālaekatva-hānir iti yat kiñcid etat. kiṃ ca, atyanta ekatva-hāneḥ. tad-ātmanaś ca a-pracyutasya tadekatvam iti cet. na, jñāna-paurvāparyeṇa sadekatvaṃ na yujyate | sā eva tāvat kathaṃ buddhir ekatvaṃ nānātvaṃ pratyakṣatā-a-pratyakṣatā ekatvasya hānitaḥ || anyasya anyatva-hāneś ca na ekatvasya hānitaḥ ||48|| anyasya anyatva-hāneś ca ekatvāt. nagara-bahutve ’pi nagarāṇi iti bahuekatvāt. yathāsvaṃ vyavasthita-svabhāvānām ekatvād vastu-rūpasya bhinna-rūpā matiḥ kutaḥ | ekatvān manaso ’nyasmin saktasya anya-a-gater ekatve ’pi bahu-vyaktis tad-dhetor nityaekatve ’pi vastuta iti yathā iha kāraṇa-bhedo ekatve ’pi hy a-bhinnasya kramaśo gaty-aekatve ’rthasya bāhyasya dṛśya-adṛśya-bhidā kutaḥ ekatve tathā syād a-vivekitā | vivekīni nirasya ekatve tu tasya tatra eva tathā kārakatvam aekatvena a-pratibhāsanāt. nir-ākāṅkṣatvāc ca. ekatvena abhidhā-jñānair vyavahāraṃ pratāryate ||8

ekatvena SV_06511 PV_03280 SV_13306 SP_00013 SV_06510 V1_04401 SV_07914 SV_05919 SV_06525 SV_04511 V1_03903 PV_03359 SV_04927 SV_06917 SV_11921 SP_00009 V2_05212 SV_03621 SV_05212 SV_06809 SV_16921 SV_17118 SV_16510 SV_06706 SV_09016 V1_02405 PV_03276 SV_02101 V2_09003 SV_03924 PV_03200 PV_03263 SV_04417 PV_04093 V3_03004 V3_03807 SV_05313 SV_04104 PV_03534 PV_02112 SV_06707 PV_03064 SV_12821 V3_09404 V1_02506 SV_13306 V3_13702 VN_03221 HB_01312 PV_03413 VN_02814 SV_12905 PV_03041 PV_04253 SV_06808 SV_04110 SV_06017 SV_08301 SV_04113 SV_03304 SV_05613 PV_03288 PV_03536 PV_03510 PV_03200

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vartate | yadā anyaṃ tena sa vyāpta kim āśrayau || tiras-kṛtānāṃ paṭunā apy vācakaṃ pṛthag-rūpam upalakṣayāmaḥ. ekam eva ayaṃ śabdo niyoktāraṃ samāśritaḥ || paśyann -āśraye na doṣa iti. vicchedaṃ sūcayann apy an-āśvāsikaṃ vyavahāram utpaśyann asti. pācakaḥ pāṭhaka iti. na hi teṣv anyad vyavacchedena kiñcid vidhīyate, kiṃ tarhy vā na ekasya eka-artha-gocarau ||135|| tad bhidyante svato ’rthāḥ pāramārthikāḥ | rūpam tad-rūpaṃ na asti tattvataḥ | yasmād tad-rūpaṃ na asti tattvataḥ | yasmād kiṃ tarhi tad eva idam iti. tan na tad iti tasmin na yujyate ||143|| yad etad mithyā eva. eka-anekatva-ayogāt. na hy na eka-vṛttimān || yady apekṣya tayor – anvaya-vyatirekayor niścita-vyāptikam nibandhanam ||67 || yadā ekā api strī dārā -a-kāraṇatve kāraṇam ucyate. anekam api yady -codanā iti sakṛt sarveṣāṃ niyojana-artham a-viśeṣāt. a-viśiṣṭānāṃ sarva-artheṣv tasmād a-vidita-artha-vibhāgeṣu śabdeṣv ca śabdānāṃ kaścit svabhāva-pratiniyamo yena vibhāga-a-parijñānād iti. tasya apy sambhavaḥ ||184|| so ’yam ahrīkaḥ kvacid apy upakṣepasya. tatra api saṃvedanam eva arthān upādāya sukha-duḥkha-ādi-vedanam | sarvasya ca sarvatra upayogaḥ syāt. anyathā sarvasya ca sarvatra upayogaḥ syāt. anyathā vyapadeśayed vā. na ca taiḥ sambaddham -ādi rūpaṃ vā dṛśyate katham | citraṃ tad -sambhavaḥ | na upādānaṃ viruddhasya tac ca ||76|| tasyāṃ yad rūpam ābhāti bāhyam -yukta-vāk | āptaḥ sva-vacanaṃ śāstraṃ ca sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād tena asādhāraṇam āha. yasmān na etad eva apekṣya vijñānam utpādayati. evaṃ sati tad bhedāḥ paraspara-an-anvaye ’pi prakṛtyā eva nānā-ekasmān na ced bhavet || na kiñcid bhedān na bhidyate || vijñānaṃ śakti-niyamād ity eva lokena śabdo niveśanīyaḥ, tad vā -saṅkhyā-nirāso vā prameya-dvaya-darśanāt | vyarthā syād anya-kalpanā. atha punar na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv -vyatirekeṇa buddher an-upalakṣaṇāt ||24|| ca vācakaṃ pṛthag-rūpam upalakṣayāmaḥ. cet, āsām api parasparam eṣa prasaṅga ity ata eva na pratijñayā hetor bādhanam. na ca viṣaya-rūpaṃ ca iti prativiśiṣṭa-svabhāvam teṣāṃ syāt tejo vihatis tataḥ | tatra nigrahasthānam ity evaṃ-prakārāṇām -abhāvāc ca. na eva vākye varṇāḥ santi, tad bhavet | rūpaṃ dvi-rūpatāyāṃ vā tad vastv -dṛṣṭāv iva tad dṛṣṭe kārye ’pi gamyate || -avasthā-viśeṣa-śabdā ye samastāḥ kiñcid saha pratyekaṃ vā jvara-ādi-śamana-lakṣaṇam ete bhāvāḥ prakṛti-bhedino ’pi jñāna-ādikam kenacid anvayinā śūnyāḥ. na eṣāṃ bahūnām tāsu tathābhūtāsu vidyate, tata eva tad vaśāt pravṛttasya pratibandha-abhāvāt, yathā ca bhidyate. yad apy udaka-āharaṇa-ādikam āśraya-upaplava-udbhavam | a-vikalpakam syād dṛṣṭa-kramam a-kramam | dvir dvir dur-uddharaḥ || tathā hi nīla-ādy-ākāra eka grahaṇe tasmād a-kramo ’yaṃ prasajyate || na

ekaṃ ekatvena ca bhāsate ||131|| sāmānādhikaraṇyaṃ ekadā bheda-darśanāt | pravāhe vitti-bhedānāṃ ekadā varṇa-anukrama-śravaṇe śabda-ātmānaṃ ekam a-dṛṣṭasya darśane tad-a-darśane | a-paśyan ekam a-pratikṣipya vartate | yadā anyaṃ tena sa ekam a-pramāṇam ācakṣīta, aparam ā-saṃsāram aekam a-bhinnam asti yena bhinnās tathā pratīyeran. ekam agrato vyavasthitaṃ vastu sandarśya vṛkṣo ekam an-aṃśaṃ vastu kathaṃ bhinna-ākārābhir ekam anekaṃ ca teṣu buddher upaplavaḥ ||87|| ekam anekaṃ ca rūpaṃ teṣāṃ na vidyate ||50|| ekam anekaṃ vā rūpaṃ teṣāṃ na vidyate || ekam anekatra paśyato ’pi bheda-saṃsarga-vad ekam anekatra vartamānam ekāṃ śrutiṃ vartayati ekam. anekayā buddhyā krameṇa grahaṇa-ayogāt. na ekam anyatra asau pravartate | upakārī hy ekam api rūpaṃ prayuktam arthāpattyā dvitīyaṃ ekam api sikatā-dravyaṃ sikatā iti vyavahāras ekam apekṣya a-bhinna-buddhi-kṛt | (103ab) na ekam ayaṃ lokaḥ śabdaṃ teṣu niyuṅkte ghaṭa iti. ekam artham atyakṣa-saṃyogam an-atyakṣa-darśini ekam artham atyakṣa-saṃyogam an-ālambanaekam artham anurundhate na aparam. kevalaṃ samaya ekam asti ity eva lokena śabdo niveśanīyaḥ, tad ekam ākāraṃ pratiniyatam a-paśyan vibhāga-abhāvād ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca ekam āvir-bhavad dṛṣṭaṃ na dṛṣṭaṃ tv anyad antarā ekam ity eva na syāt. nāma-antaraṃ vā, arthaekam ity eva na syān nāma-antaraṃ vā, arthaekam ity eva sāmānyaṃ bhavaty atiprasaṅgād ity ekam iti ced idaṃ citrataraṃ tataḥ || na ekaṃ ekam iti cen matam || tad ajñānasya vijñānaṃ kena ekam iva anyataḥ | vyāvṛttam iva nis-tattvaṃ ekam uktaṃ samatvataḥ || yathā ātmano ’ekam uktam. yathā ātmano ’-prāmāṇye vacanasya aekam udāharaṇam adhikṛtya idam ucyate, sarvaekam upakuryus tāḥ katham ekāṃ dhiyaṃ ca na | (106 ekam eka-ākāraṃ pratyabhijñānaṃ janayanty anyāṃ ekam ekasmāt sāmagryāḥ sarva-sambhavaḥ | ekaṃ ekam ekasya kāraṇam | anya-artha-āsakti-viguṇe ekam enāṃ śrutiṃ vastu-śaktyā eva dhvanayati iti. ekam eva a-prameyatvād asataś cen mataṃ ca naḥ || ekam eva an-avayavaṃ vākyam. tatra ekatve ’pi hy ekam eva avasthā-antara-āveśād bheda-dṛṣṭir iti ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-aneka ekam eva ekadā varṇa-anukrama-śravaṇe śabdaekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, ekam eva kiñcin na asti iti bruvāṇaḥ kaścit tatekam eva jātam iti. a-pratirodha-śaktikeṣv ekam eva dṛśyeta tasya an-āvaraṇe sakṛt || paśyet ekam eva lakṣaṇaṃ vācyaṃ syāt. na ca evaṃ-vidhaḥ ekam eva śabda-rūpaṃ vyañjaka-anukrama-vaśād ekaṃ kathaṃ bhavet || tābhyāṃ tad-anyad eva syād ekaṃ katham anekasmāt kleda-vad dugdha-vāriṇaḥ | ekaṃ kāryaṃ kurvanti teṣāṃ tatra viśeṣa-abhāvād ekaṃ kāryaṃ kurvanti. na ca tatra sāmānyam ekaṃ kāryaṃ kecit kurvanti na anya iti. tān ayaṃ ekaṃ kāryaṃ syāt. yo hi tasya svabhāvo janakaḥ. ekaṃ kāryam iti. tad ayuktam. a-viśeṣān (75aʼ) ekaṃ kvacid eka-vacanena khyāpyate tad-a-viśeṣe ekaṃ ghaṭa-ādi-kāryam, tad api prati-dravyaṃ ekaṃ ca pratyakṣa-ābhaṃ caturvidham || an-akṣaekaṃ ca bhāseta bhāsanād ātma-tad-vidoḥ || viṣaya ekaṃ ca vedanam | lakṣyate na tu nīla-ābhe vedane ekaṃ citra-pataṃga-ādi rūpaṃ vā dṛśyate katham |

ekaṃ V1_01711 V2_08715 SV_02319 SV_04102 V1_02702 V2_09001 SV_02023 V2_05511 SV_17506 HB_03103 SV_05915 SV_05706 SV_05213 SV_06004 V3_03403 SV_05614 PV_03337 V1_03614 SV_06022 SV_05208 SV_06103 SV_05902 HB_04006 VN_04814 SV_05318 SV_05308 VN_00719 PV_03386 VN_03223 SV_05206 SV_06819 SV_03925 SV_07917 SV_05315 PV_03534 PV_03201 PV_03053 SV_06006 PV_03206 PV_02106 SV_11922 PV_03257 SV_02607 SV_06527 SV_08516 SV_04009 PV_03524 SV_06719 PV_03534 SV_16223 SV_02518 SV_07007 SV_12810 SV_12814 PV_02178 SV_04804 PV_03533 SV_04517 VN_00707 PV_02084 V2_04811 SV_05516 V1_03504 PV_02085 SV_08511

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-a-niścayād a-nānātva-pratipatter a-nānācakṣū-rūpa-āder vijñānasya. na vai kiñcid cakṣū-rūpa-āder vijñānasya. na vai kiñcid api tad-bhāva-niyate sāmānye rūpa-vijñānam artha-antaram eva tat tathā-utpannam -siddhiḥ, na kasyacit kutaścid bheda ity tadā na kasyacit kutaścid bheda ity a-saṃhāro vidhāna-pratiṣedhayoḥ ||23|| yady evam a-pramāṇam atha iha kim | na hy anya-abhāva-pratītir iti cet, katham syāt – a-vidhāya niṣidhya anyat pradarśya ākāraṃ svabhāva-bheda-paramārthaṃ svabhāvata -bhinna-buddhi-kṛt | (103ab) na brūmo ’nekam ayam eva iti prasaṅgo na nivartate ||118|| eva iti cet, kathaṃ punar upagama-a-viśeṣa api prati-dravyaṃ bhedād bhidyata eva iti na -artha-vyapekṣayā || tasmād dvi-rūpam asty prasaṅgāt. aneka-ākārās tu vijñaptayaḥ, yena | taṃ tasyāḥ pratiyatī dhīr bhrāntyā asti, tadā tat-sahitā gṛhyanta iti. tad eka-vastu-grahiṇī iva pratibhāti. na punar saṅkete vyavacchinnā na vā (115abʼ) ya evam bhāva-abhāvayoḥ paraspara-ākṣepata yāvadbhiḥ padair artha-parisamāptiḥ tadā eka-sāmānya-upakaraṇa-śaktiḥ, evaṃ tad eva na vema-rahitaḥ kuvindaḥ paṭaṃ karoti praty eva. na vayam eka-sambandha-virodhād puras tataḥ || anyathā hy ādyam eva asti iti bruvāṇaḥ kaścit tat-samuccaya-rūpam kāraṇaṃ na tu kevalāḥ. yadā punar āsām vā. tathā ye hetu-phala-viśeṣa-bhūtāḥ kiñcid uktam. a-bhinna-abhidhāna-pratyaya-nimittam a-bhinna-pratyaya-hetur na bhavati ity ’yam ārambhaḥ. tāś ced vyaktayo bhinnā apy ekam ekasmāt sāmagryāḥ sarva-sambhavaḥ | tad ekam iti ced idaṃ citrataraṃ tataḥ || na | taj-jñānam ity a-doṣo ’yaṃ meyaṃ tv na doṣaḥ, dṛṣṭa-viparītasya su-jñānatvāt. ca | na citra-dhī-saṅkalanam anekasya ’py aneka-artha-grahaṇān niyamas tataḥ || buddhyā krameṇa grahaṇa-ayogāt. na ca tad tat-tulyam ity a-saṃvedanaṃ na kim || na ca bhāve vā a-tat-svabhāvatvam. na hi yo yadca a-bhedāt. tad-ātmano ’pi sāmānyasya tadna iṣṭaṃ syān na vastv ity uktam. tad ime na sarvatra syāt. atha vā jñānād a-vyatiriktam -jānāṃ sakṛd bhavet || ekā eva cet kriyā iti cet. uktaṃ prayojanam. bhinneṣv nānā-ekasmān na ced bhavet || na kiñcid ekam cirād aparasya vrata-caraṇa-ādy-apekṣaṇāt. tat-svalakṣaṇa-niṣṭhā eva bhavanti. tad -samavāyināṃ parasparam an-upakāraḥ. tata atha mā bhūd avayava-antara-a-pratīkṣaṇena śravaṇāt. krama-śravaṇe ca pṛthag arthavatām nityaṃ vā janakaṃ katham || tasmād anekam tad-abhāve tasyā apy abhāva-prasaṅgāt. sa ca -kārya-kṛt | prakṛtyā eva iti gaditaṃ nānākathañcana | bhedānāṃ bahu-bhedānāṃ tatra yady eṣa niyamo bahuṣv eva bahu-vacanam, -kampe sarvasya kampa-prāpter virodhinaḥ | -bhidāṃ jagau | pratibhāsasya bhinnatvād pratibhāso ’sti samānā iti grahāt. na hy ’pi tathā sthūlasya darśanaṃ syāt. rakte ca āvṛttiḥ syād an-āvṛttau | dṛśyeta rakte ca bhedān na saha-utpatty-ādayaḥ. evaṃ tarhi ya

ekasmin ekaṃ jagat syāt. atha api syāt, pratibhāsamānam ekaṃ janakaṃ tat-svabhāvaṃ vā. kiṃ tu sāmagrī ekaṃ janakaṃ tat-svabhāvam, kiṃ tu sāmagrī janikā ekaṃ janayanti, evaṃ śiṃśapā-ādayo ’pi bhedāḥ ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpattiekaṃ dravyaṃ viśvaṃ syāt. tataś ca saha-utpattiekaṃ dharmiṇam uddiśya nānā-dharma-samāśrayam | ekaṃ na asti satya-arthaṃ puruṣe bahu-bhāṣiṇi ||33 ekaṃ paśyann anyan na asti iti pratīyāt. tasya ekaṃ puraḥ sthitam | vṛkṣo ’yam iti saṅketaḥ ekaṃ pratyayaṃ janayanti ity a-sakṛd uktam etat. ekaṃ pratyayaṃ na janayati bhedād iti. na bhedo ekaṃ pradarśya ayaṃ vṛkṣa ity api bruvāṇo ’yam ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat ekaṃ bhedānāṃ kāryam asti. na eṣa doṣaḥ, yasmād ekaṃ yad evam anubhūyate | smaryate ca ubhayaekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ ekaṃ vastv iva īkṣyate ||121|| teṣāṃ prakṛtyā eva ekaṃ vastu kiṃ tāsāṃ nānātvaṃ samapohati | ekaṃ vastu tatra dṛśyam asti. yasya darśana-aekaṃ vastu-sāmānyam abhyupagamya itaretaraekaṃ vākyam ubhayaṃ gamayati ity ucyate, na eko ekaṃ vākyam, yathā devadatta gām ānaya kṛṣṇām iti. ekaṃ vijñānaṃ kurvantu. kiṃ ca, kāryaś ca tāsāṃ ekam. vema-abhāve ’pi kuvindaḥ karoti iti na tata ekaṃ śabdaṃ na icchāmaḥ, api tv a-bhinnānāṃ rūpaekaṃ saṃyojyeta artha-sambhavāt | jñānaṃ na aekaṃ samūham icchati yena virodhaḥ syāt. yo ’pi ekaṃ sahakāry asti, tadā tat-sahitā gṛhyanta iti. ekaṃ sādhayanti sādhyante vā te ’pi sakṛt ekaṃ sāmānyaṃ na sarvam iti cet. katham anyato ekaṃ sāmānyam iṣṭam. tad yadi bhinnam api karma-a ekaṃ sāmānyam upakurvanti, kaḥ punar āsāṃ ekaṃ syād api sāmagryor ity uktaṃ tad aneka-kṛt || ekaṃ svabhāvaṃ citraṃ hi maṇi-rūpaṃ yathā eva tat ekaṃ svalakṣaṇam || tasmād arthakriyā-siddheḥ sad ekaṃ hi kiñcit paśyato ’nyatra tad-ākāraekayā a-grahāt || nānā-arthā ekā bhavet tasmāt ekayā aneka-vijñāne buddhyā astu sakṛd eva tat | ekayā grāhyaṃ varṇa-anukrama-grahaṇāt. eka-varṇaekayā dvaya-jñānaṃ niyamād akṣa-cetasaḥ | sukhaekayogakṣemo na bhavati, sa tat-svabhāvo yuktaḥ, ekayogakṣematvāt. tad ayam anyonya-arthaekayogakṣemā bhāvāḥ bhinnā eva ato na syāt ekasmāt katham anyasya punar jñānasya rūpaṃ syād ekasmāt kiṃ dīpo ’neka-darśanaḥ | krameṇa api na ekasmāt pratītir a-tat-prayojana-bhedena ity uktam. ekasmāt sāmagryāḥ sarva-sambhavaḥ | ekaṃ syād api ekasmād api karmaṇaḥ kayościd artha-an-arthaekasmād api tasya bhedo ’sti iti. tasmād ekasya ekasmād upakāreṇa bhāvyam, abhāve yathokta-doṣaekasmād eva avayavād vākya-artha-siddher anekaekasmād eva tad-artha-siddher anyasya vaiyarthyāt. ekasmād bhinna-kālaṃ na jāyate | kārya-anekasmād bhedas tad-anyeṣām a-bhedas tad-viśiṣṭeṣv ekasmān na ced bhavet || na kiñcid ekam ekasmāt ekasminn ayogataḥ ||90|| tad-rūpaṃ sarvato ekasminn eka-vacanam iti. asmākaṃ tu sāṅketikeṣv ekasmin karmaṇo ’yogāt syāt pṛthak siddhir ekasmiṃs tad-ayogataḥ ||7|| na hy ekasya tāv ekasmin pratibhāse samānā iti yuktam, kiṃ tarhi ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge ekasmin rāgo ’-raktasya vā gatiḥ || na asty ekaekasmin vinaśyati | tiṣṭhaty ātmā na tasya (168bcʼ

ekasmin VN_00703 SV_07805 SV_12301 SV_05501 SV_04317 VN_01706 VN_06304 V3_01712 VN_00818 PV_03213 SV_09003 VN_02321 PV_03361 V1_03906 PV_04043 VN_02107 PV_02110 HB_04008 VN_06402 NB_03055 SV_12612 SV_04912 SV_02602 VN_06311 NB_03093 V3_11503 PV_03368 SV_07721 SV_03319 SV_12527 SV_06524 V1_00904 VN_01713 PV_03235 V3_11306 SV_01710 V2_10003 SV_08728 SV_05701 SV_12307 SV_08307 SV_08309 PV_02112 SV_08227 SV_12824 SV_08716 PV_03405 SV_04324 V1_03412 PV_02085 SV_08612 SV_08412 SV_08416 HB_01107 SV_08605 SV_06601 V3_01607 V3_12911 V2_05512 PV_04232 V2_05104 V3_03609 V3_00606 V2_04812 V2_05905

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śaktir ekā na pratyekam iti samudāya-śabda -pratipattyā ca tathā niścayāt, tasya ca -sambhava etat syāt. sa ca duḥ-sādhaḥ. yatra sva-jñāne pratibhāsanāt, aneka-ākāra-ayogād -kṛta-sthititvāt, na vastu-bhedāt, tasya tasya aṅgaṃ pakṣa-dharma-ādi-vacanam. tasya nyāya-cintāyāṃ punar na dvayor na vā kaścid artha-antara-bhūtaḥ, dvayor syāt, na sattā-bheda-a-bheda-vyavahāraḥ, bheda-pratibhāso hy upaplavaḥ || tatra dadhi, yena anyad api syād dadhi. tad anayor -doṣatvāt. doṣavati punaḥ sādhane na dvayor na iha tat || a-darśanāj jagaty asminn na iha tat ||51|| a-darśanāj jagaty asminn eva sarva-ādānāt prabādhane | tatra tathābhāve pratipādite, anyathā dvayor eka-kāliko ’neko ’py eka-caitanya-kāraṇam | vacanam etat sāmarthyād ubhayam ākṣipati, -prāptaṃ na nigṛhṇāti, tadā tayor nyāyena na -anumānam ity uktam. tatra trayāṇāṃ rūpāṇām samaya-prādhānyād artha-niveśasya iti cet. tadā na jātir na tadvān śabda-antarasya ca pravṛtteḥ. tathā hy -vighātāt, eka-sādhana-vacana-vat. yathā sādhyatvena kaścid viśeṣa iti. dvayo rūpayor na bhavati iti viruddhaḥ. ca-śabdo dvayor -āder hetutve ’patya-janmani | pitros tad-rūpatvāt. anyathā tat-sambandha-ayogāt. -sakala-vyavaccheda-dharmair vibhāgavata pravṛtteḥ. tat kiñcit kutaścid āgatam ity -rūpā matiḥ kutaḥ | anvaya-vyatirekau vā na ) syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na vaidharmyavati ca sādhana-prayoga āśrayo ’nyonyaś cetasāṃ tasya vastunaḥ | dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. gomatā api kim ||24|| sannidhānāt tathā go-matā api kim ||70|| sannidhānāt tathā sa eva khalv ayaṃ paryāyo bheda-āśraya bhinno bheda ity ucyate, jñāna-ādeḥ kasyacid asati tasmiṃs tayoḥ sāmānyasya eva dṛṣṭer -anvayaḥ. yady eka-ātmatayā anekaḥ kāryasya ||164|| yady eka-svabhāvatvād aneka na bhidyate || vijñānaṃ śakti-niyamād ekam vihāya asti yadi bhāva-anvayo ’paraḥ | ||250|| kāla-bheda eva na yujyate. na hy bhavet | a-bhede tu virudhyete tasya punaḥ || āloka-akṣa-manaskārād anyasya tathā eva astu, tathā-bhinna-upādhimata pṛthak-siddhi-prasaṅgād vastra-udaka-vat. ’yogāt syāt pṛthak siddhir anyathā || viśeṣās tena ātmanā parasparam anuyanti. yad eva tan-niṣpatteḥ. svabhāva-an-anvayāt tarhy na ca aparaḥ | svabhāvo ’yam (167abcʼ) na, tatra eva ekatra sāmarthyāt, tasya eva taj-janakaṃ rūpaṃ na asti iti, kiṃ tarhi yad -ādir na syāt. na ca vastv-ātmana sāmānyena anyatara-artha-antara-bhāvas tayor ’-gatvā a-tad-deśair a-pūrvair abhisambandha uddiśya nānā-dharma-samāśrayam | vidhāv uddiśya nānā-dharma-samāśrayam | vidhāv -ślokāḥ. anya-yoga-vyavacchedena ca viśeṣaṇa vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. utpatti-vināśābhyāṃ caitanyasya prasidhyati. bhinnatvād ekasmiṃs tad-ayogataḥ ||7|| na hy anupalabdhir iti cet, na, viṣaya-indriyayor

ekasya ekasmin samudāye vācye eka-vacanaṃ ghaṭa iti. ekasya a-dṛṣṭa-ākāra-antara-abhāvāt. tasmān na an ekasya a-śaktis tatra sarva-puruṣāṇām ity api ekasya atiprasaṅgāc ca. tasmān na iyaṃ bhinnaekasya anekatva-ayogāt, anekasya ca ekatva-ayogāt, ekasya apy a-vacanam a-sādhana-aṅga-vacanam. tad ekasya apy atra jaya-parājayau, sādhana-ābhāsena ekasya apy an-abhyupagamāt. śabda-ghaṭa-bhedena ekasya apy aneka-arthakriyā-darśanāt, yathā ekasya apy abhāvena dvayam apy avahīyate | tasmāt ekasya api kasyacit tad-rūpa-abhāvasya abhāvāt, ekasya api jaya-parājayau, tattva-a-prakhyāpanād a ekasya api tad-ātmanaḥ | asti iyam api yā tv ekasya api tad-ātmanaḥ | asti iyam api yā tv ekasya api doṣaḥ syād yadi hetu-pratijñayoḥ || ekasya api na jaya-parājayāv iti. a-doṣaekasya api na vaikalye syān manda-śvasita-ādiṣu || ekasya api niyama-khyāpakasya dvitīya-ākṣepaekasya api pūrva-vaj jaya-parājayau. doṣa-ābhāsaṃ ekasya api rūpasya an-uktau sādhana-ābhāsaḥ. ekasya api vākyasya aneka-vikalpa-sambhavāt. ekasya api svabhāva-sthiter a-grahaṇād iti paraekasya artha-svabhāvasya pratyakṣasya sataḥ ekasya arthasya aneka-sādhana-sad-bhāve ’py ekena ekasya asiddhāv aparasya ca sandehe ’naikāntikaḥ. ekasya asiddhāv aparasya ca sandehe vyabhicāraekasya ākāraṃ dhatte na anyasya kasyacit || tadekasya ādheyasya tatra sthānaṃ tadā eva tatra ekasya iva sandarśanena pratibhāsanāt, ekasya upadeṣṭuḥ prabandhena abhāvād aparaekasya eka-artha-gocarau ||135|| tad ekam anekasya ekatra kriyā-a-kriye syātām. tena syād ekasya eva abhidhānena siddher bhāvāt, dvitīyasya ekasya eva kuto rūpaṃ bhinna-ākāra-avabhāsi tat || ekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. ekasya katham anyasya sannidhiḥ | gomān ity eva ekasya katham anyasya sannidhiḥ | gomān ity eva ekasya katham. pariṇāmo vā a-vyatirekiṇyāḥ. ekasya karaṇāt, a-tat-kāri-svabhāva-vivekaḥ. tad ekasya kaścid dharmaṃ vivecayaṃs tat-svabhāvaekasya kārakaḥ | ātmā ekatra api so ’sti iti ekasya kārakaḥ sa teṣām a-bhinnaḥ svabhāvaḥ. ekaekasya kāraṇam | anya-artha-āsakti-viguṇe jñāne ekasya kāryam anyasya na syād atyanta-bhedataḥ ||1 ekasya krameṇa pratipattir yuktā. gṛhīta-aekasya kriyā-a-kriye ||174|| bheda-mātra-a-viśeṣe ekasya gamyate | śaktir hetus tato na anyo ’ekasya grahaṇe ’-pratibhāsanāt. upakāryaekasya ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, aekasya ca āvṛttau sarvasya āvṛttiḥ syād anekasya janakaṃ rūpam anyasya tan na asti. na ca ekasya janakaṃ rūpam anyasya na asti ity aekasya janakād ātmano bhidyamānāḥ sarve samaṃ ekasya janane samarthā na anyasya iti na ekasya taj-janakaṃ tad anyasya na ity anyo ’pi ekasya tatra eva vṛttir a-vṛttiś ca yuktā ekasya tathā-abhyupagame syāt. sa ca na śarīrasya, ekasya tad-antarāla-vyāpti-nāntarīyakaḥ, ātapaekasya tad-bhājam iva anyeṣām upekṣakam ||24|| ekasya tad-bhājām iva anyeṣām upekṣakam || ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇaekasya tal-lakṣaṇa-yoge ’pi pratidvandvi-darśanāt ekasya tu yathokta-svabhāva-antara-viraha-upagamād ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad ekasya dvayor vā an-anyathātve ’yogād

ekasya SV_04320 PV_03087 V3_01902 PV_04042 V3_00405 V3_04508 PV_04250 SV_11201 SV_02002 V3_10204 NB_03030 SV_02707 SV_00517 V3_10606 SV_12220 V2_05213 VN_06012 V3_03401 SV_04322 PV_03357 V1_03813 SV_02519 V3_00604 SV_10416 V3_01508 V1_03614 NB_03066 V3_10607 NB_03057 V3_11206 SV_17508 V3_04508 V3_01701 VN_01626 SV_07722 V2_06501 V3_10607 SV_03424 SV_12909 PV_02038 HB_01405 V3_10309 PV_02154 PV_03210 PV_04263 SV_03621 PV_03524 PV_04253 SV_06108 PV_03203 VN_00705 PV_03208 VN_00702 VN_06615 VN_06513 PV_03207 SV_06701 SV_06714 NB_02030 SV_00819 V3_08308 SV_13110 V3_05209 V3_12605 V3_00508

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sāmānādhikaraṇya-ayogāt, tad-upādher tasya eva sā a-pramāṇatva-sūcanā || anyathā iti tena vyapadiśyate. svayaṃ-śrutiḥ punar tathā na iṣṭaṃ sādhyo dharmo ’tra kevalaḥ || -svabhāva-antara-virahād aneka-vṛtter tu saṃśaye dvayor ekasya vā viparyaye ca -a-bhedakatve syād vyāhatā bhinna-rūpatā | -nirdeśaḥ para-bhāga-bhāk. ubhayathā apy hetutvena ākhyeyā. a-pratibandhe hi katham na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor asiddheḥ. na hi svabhāva-pratibandhe ’saty -vṛttiḥ. vastu-grahe ’numānāc ca dharmasya a-niṣiddha-upalabdher abhāva-asiddheḥ. sukha-ādi-sambhavād vibhur ātmā iti. evam tatra vā jvālām, syād etat – tasmān na arthāpattyā dvitīyaṃ gamayati iti. ata vā vivāda-abhāvāt. tatra avaśyam ata eva tulya-kakṣatvāt. yadi hi tatra saha-anavasthiter dvayor an-abhidhānam, api grāhya-grāhaka-saṃvidām || anyathā api grāhya-grāhaka-saṃvidām ||47|| anyathā tad ekasmād api tasya bhedo ’sti iti. tasmād prasaṅga-viparyaya-sādhanayor a-gamakatvāt. ārambha-virodhāt, tayor viruddhayor -yajñadattayor anyataraṃ bhojaya iti, na aneka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam sarvatra-upalambhamāna-guṇatvam. tathā sandehe vā asiddho hetvābhāsaḥ. tathā sandehe vā pratipādya-pratipādakayoḥ. mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy tathā atyanta-a-satya-abhidhānam api. tatra atra dūṣaṇam eva. anyatra tu saṃśaye dvayor vā iti na iṣyate. vidher ayogāc ca dvayor -viruddha-upalabdhiṣv api dvayor viruddhayor a-sthānam iti tat-sthita-a-sthita-ātmanor tatra api sati pratyakṣa-anumāna-āgamānām asiddhau sandehe vā anaikāntikaḥ. katamasya eka-abhidhānād ity uktam. katham idānīm sakala-śrāviṇo ’-sakala-vākya-gatir na syāt, akṣa-ādīnāṃ samudbhave | pariṇāmo yathā eva antyasya kāraṇatvāt, tatra ca kṣaṇa pāramārthiko ’satāṃ parasparato vibhāgaḥ. ’py anye na eka-strī-niyato madaḥ | te na tathā tathā || kiṃ syāt sā citratā na ca aparam | ity a-jña-jñāpanāya ca ity atra vā kiṃ nibandhanam ||67 || yadā ātma-mano yoga-mātra-jānāṃ sakṛd bhavet || -vāriṇaḥ | drava-śakter yataḥ kledaḥ sā tv tad-a-tadvator vṛkṣa-a-vṛkṣatve vyaktir upalakṣitayor dhiyoḥ | nānā-arthā kramavaty arthānāṃ pratyekaṃ sahitānāṃ ca śakter nānāna yujyate | sā eva tāvat kathaṃ buddhir virodho ’pi na asty eva. sahitānāṃ sā śaktir idaṃ vyaktam anvaya-darśanād iti. tatra siddhāntam abhyupetya pakṣam avasthāpayaty anekasya ekayā a-grahāt || nānā-arthā katham a-bhinnam artham antareṇa bahuṣv vā iti svātantryam atra vaktuḥ. tad iyam eva abhāva-niścayāt. sā ca prayoga-bhedād yogyatām apy anumāpayanty a-samagrasya yogyatām apy anumāpayanti, a-samagrasya no cen na kadācit kasyacit kiñcid ity na cet, na kadācit kasyacit kiñcid ity tad-a-tat-samayavatām a-niścita-sādhanā na ubhayam iti dharmayoḥ sambandha-upadarśanāt.

ekānta ekasya dvābhyām abhidhānād a-doṣa iti cet, anekasya dharmasya svabhāva-uktyā parasya tat | na ekasya dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām ekasya dharmiṇaḥ śāstre nānā-dharma-sthitāv api | ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipattyekasya nānā-rūpatve dve rūpe pāvaka-itarau || tat ekasya nirdeśe na virodhaḥ. prādhānyaṃ punas tadekasya nivṛttir anyasya nivṛttiṃ sādhayet. yuktaekasya nivṛttir aparasya vṛttir iti katham anitya ekasya nivṛttāv aparasya niyamena nivṛttiḥ. sa ca ekasya niścaye | sarva-dharma-graho ’pohe na ayaṃ ekasya niṣedhena anya-abhāva-sādhane siddhā eva ekasya pakṣa-dharmasya hetu-rūpasya asiddhau ekasya para-pūrvakam adhyayanaṃ sarvasya ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ ekasya prāg-vacana-pravṛttiḥ, yugapat-pravṛttau ekasya prāmāṇyaṃ syāt siddhir eva, na ekasya buddhyā adhyāhāre na vastu-viṣayaḥ śabdaḥ ekasya bhāvasya nānā-rūpa-avabhāsinaḥ | satyaṃ ekasya bhāvasya nānā-rūpa-avabhāsinaḥ | satyaṃ ekasya bhāvasya yāvanti para-rūpāṇi tāvatyas tadekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ekasya bhāve ’py anya-abhāva-gatir bhavati, yathā ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa ekasya rūpasya a-sapakṣe ’sattvasya asiddhāv ekasya rūpasya asiddhau sandehe vā anaikāntikaḥ. ekasya rūpasya dharmi-sambandhasya asiddhau ekasya rūpasya sandehād anaikāntikaḥ. dvayor ekasya vacanasya kathañcit saṃvādena a-viśiṣṭasya ekasya vā viparyaye ca ekasya na sādhanaṃ na ekasya vidhīyamānasya vikalpa-samuccaya-ayoge kim ekasya viruddhasya upadarśanaṃ samarthanam. evam ekasya virodhād ayuktam etat. sarvatra sarvadā ekasya vṛttir iti cet, na, śāstrasya kvacid anekasya. vyatirekasya. asiddhau, yathā caturvidhaḥ ekasya vyāvṛttasya anya-an-anugamād anyaekasya śakala-abhāvāt, sakala-śrutir na vā ekasya syāt sarvasya a-viśeṣataḥ || pratyekam ekasya svabhāvasya a-vivekād viśeṣasya kartum aekasya hi rūpam anyatra a-paśyantī buddhir idam ekasyāṃ na tīvraḥ syād aṅga-rūpa-ādy api iti cet | ekasyāṃ na syāt tasyāṃ matāv api | yadi idaṃ ekā an-upākhyā udāhṛtir matā || viṣaya-asattvatas ekā api strī dārā ekam api sikatā-dravyaṃ sikatā ekā eva cet kriyā ekasmāt kiṃ dīpo ’neka-darśanaḥ ekā eva dvayor api || bhinna-a-bhinnaḥ kim asya ekā eva vṛkṣaḥ syāt, bhavatu nāma ghaṭa-ādiekā kim eka-arthā a-kramā aparā || vaiśvarūpyād ekā ca śaktir iti, nānā-eka-śakti-vivakṣāyāṃ bahu ekā citra-avabhāsinī || idaṃ vastu-bala-āyātaṃ ekā na pratyekam iti samudāya-śabda ekasmin ekā prakṛtiḥ sukha-duḥkha-mohaḥ. tad-a-vibhaktaekā prakṛtir vyaktasya, vikārāṇām anvaya-darśanāt. ekā bhavet tasmāt siddhā ato ’py a-vikalpikā | ekā śrutiḥ, teṣām a-sāmyāt, eka-vṛtter anyatra ekā śrutir bahuṣu vaktṛ-abhiprāya-vaśāt ekādaśa-prakārā. svabhāva-anupalabdhir yathā – ekānta-a-sāmarthyāt, yathā deha-indriyaekānta-a-sāmarthyād iti na tataḥ kārya-anumānam. ekānta eṣaḥ. a-śrutir vikalatvāc cet kasyacit ekānta eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve ekānta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy ekānta-parigrahe syād eṣa doṣaḥ. na vā sati hetau,

ekānta SV_08926 SV_09012 SV_03807 V3_04603 V3_04605 SV_08923 V3_03701 PV_03394 SV_02120 V2_09107 SV_08812 HB_00806 SV_12613 V3_04609 PV_03062 PV_02231 HB_03706 VN_04611 SV_05311 PV_03238 SV_04920 SV_05313 SV_06917 SV_03907 V3_00108 SV_09713 SV_11212 PV_04001 V1_03001 V3_01908 PV_03294 SV_05825 V1_02110 V2_09505 SV_01219 PV_02143 SV_03024 VN_06310 NB_03032 V2_05309 VN_00722 SV_05217 VN_06311 VN_00717 VN_04915 PV_04220 SV_05210 PV_03520 SV_12114 SV_04207 SV_06713 SV_06901 SV_02903 VN_00716 SV_05214 SV_11201 SV_05310 NB_03109 V3_09111 PV_03376 PV_02033 SV_16506 SV_11309 SV_04719 SV_04707

etat

467

tad apy anena nirastaṃ svabhāvena arthinaḥ. tasmāt tan na ubhaya-rūpam ity eva vijñānasya jananāt. kathaṃ tarhi idānīm tatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. ākulam | pralapanti pratikṣiptaṃ tad apy ’nyo ’sti viśeṣaḥ pratyakṣasya, ya kāraṇe gatiḥ | na syāt kāraṇatāyāṃ vā kuta tatra paścād bhāvān na hetutvaṃ phale ’py tatra paścād bhāvān na hetutvaṃ phale ’py bhaved bhedo yadi (177abʼ) na hi kvacid asya -bhede ’pi tad-bhāvasya eva khyāpanāt. na hy -pratyayānām aneka-artha-pāṭhāt. rūḍher apy apy a-pratibhānāt syāt saṃśayaḥ, sa ca na dharmiṇi jāyate | sā anumānaṃ parokṣāṇām na bhaved aṅgulyām iva cet sva-dhīḥ | na hy viśeṣe sa eva hetu-lakṣaṇam. tato hi hetur śruty-ādikaṃ saṃskāraṃ paśyāmaḥ, na apy eṣām api sāmānyaṃ tad-dhetuḥ, kiṃ tarhi vyaktīnām etena dūṣitam || darśanāny eva bhinnāny apy -arthakriyā-kāriṇaś cakṣur-ādi-vad iti. tām evaṃ sati tad ekam upakuryus tāḥ katham ||143|| yad etad ekam anekatra vartamānam -yogyaṃ manyamānā dṛśya-vikalpyāv arthāv ||1|| siddhir iti jñāpana-artham. yathā āhur sādharmyeṇa vaidharmyeṇa ca. yathā āhur puruṣa-āśrayād apauruṣeyaṃ satya-artham ity ’pi svayaṃ paraiḥ | dṛṣṭaḥ sādhanam ity eva dvi-candra-ādi-bhrāntir indriya-ja ity tat-prabādhane ca hetu-pratijñayor doṣa ity upaghāta-upalakṣaṇam || mānasaṃ tad api ity an-ārūḍhe ’rthe na saṅketaḥ śakyata ity -artha-samavāyinā tu jñānena saṃvedyanta ity pratyakṣa-bādhā-śaṅkā-vyabhicāra ity pratyakṣa-bādhā-śaṅkā vyabhicāra ity abhyāsād ukty-āder doṣa-saṅkṣayaḥ || na ity upādhibhir nāntarīyakatayā upalakṣyamāṇa doṣā avaśyaṃ vaktavyā a-vacane vā nigrahaḥ, -upadarśanaṃ tad eva anvaya-vacanam ity anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv eva na kuryuḥ. tena tat-prakāśanāya kriyamāṇāṃ dhiyaṃ prati ||103|| tena ekasya arthasya aneka-sādhana-sad-bhāve ’py rūpa-ādīnām ekena śabdena sambandhaḥ, katham -bhāva iti. hetu-udāharaṇa-adhikam adhikam. ’stitā ucyate | arthāpattyā ata eva uktam iṣyate ||102|| kiṃ vai teṣāṃ bhedānāṃ tena -udaya-a-gateḥ || sakṛd vijātīya-jātāv apy an-upadeśa-pāṭha-a-śakteḥ. sā ca anyatra apy tad-a-kāribhyo bhedād a-bhinnā ity ucyante, anena tatra yogyās te ’rthāś codanīyāḥ. ta -samayāḥ. tathā kāraṇa-apekṣayā apy aneka ca tena te bhinna-gocarāḥ ||50|| anyathā uktam eva. api ca yadi na rūpa-ādīnām janana-virodhī, kiṃ tarhi kaivalyam. tena eka-utpatti-virodhāt. na ca dvayoḥ prādhānye na tata eva paṭa-utpattiḥ. tathā na kevalam niścaya-abhāvāt. evam eṣāṃ trayāṇāṃ rūpāṇām ’siddhau ca sandehe vyabhicāra-bhāk ||68|| ātmani sambandhe pratīyāt kathitaṃ ca na || iṣṭaṃ tu paśyatu | pramāṇaṃ dūra-darśī ced | na khalv ete vaidikāḥ śabdā evaṃ vikrośanty syāt pratītir a-saṃvidaḥ | (227ab) syād sāmyāc ced astu jātir alaṃ parā ||95|| syād ānantyāc ced idaṃ samam ||94|| syād

ekānta-bhedāt. tad-anvaye vā. sarvasya ubhayaekānta-vādaḥ. api ca, sarva-ātmatve ca sarveṣāṃ ekānta-vyāvṛtta-rūpeṣu bhāveṣu sāmānyaṃ nāma, ekānta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād ekānta-vyāvṛttyā ca eka-bhāve pratīti-sādhanaekānta-sambhavāt ||181|| yad ayam ahrīkaḥ syād ekānta-sādhanatvaṃ vyavasthāpayati, yatas tadekāntato gatiḥ || tatra api dhūma-ābhāsā dhīḥ ekāntatā kutaḥ ||33|| sa hi niṣpanne bhāve ’rthaekāntatā kutaḥ ||64|| sa hi niṣpanne bhāve ’rthaekāntiko bhedo ’-bhedo vā vivekena vyavasthāpanāt. ekāntena a-tat-svabhāvasya bhāve ’nya-bhāvaḥ, ekāntena an-anumateḥ, a-rūḍha-śabda-bāhulyāt, tadekāntena anaikāntikaḥ. tan niścita-tad-bhāvo ekāntena eva sādhanam || na pratyakṣaekāntena tad duḥkhaṃ bhūyasā sa-viṣa-anna-vat || ekāntena nirasta-pratipakṣaḥ sva-sādhyaṃ ekāntena śravyatā, na apy artha-pratyāyane kaścid ekāṃ kāñcid apekṣya vijñānam utpādayati. evaṃ ekāṃ kurvanti kalpanām | pratyabhijñānaekāṃ jñāna-ādikām arthakriyāṃ teṣu paśyato vastuekāṃ dhiyaṃ ca na | (106ab) bhinnānāṃ hy arthānām ekāṃ śrutiṃ vartayati tasya kā iyaṃ vṛttiḥ. ekī-kṛtya pravartante. tad-abhiprāya-vaśād evam eke – parasya pratipādyatvāt svayam a-dṛṣṭam api eke, ’nvayī vyatirekī ca iti. na anayor vastutaḥ eke. kāraṇa-abhāvo hi kārya-abhāvaṃ sādhayati iti. eke tat-kṣepāya ātma-dṛg-vacaḥ || anumā-viṣaye na eke. tan na, aindriye bhāva-abhāva-anurodhasya eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe eke teṣāṃ grantho virudhyate | nīla-dvi-candraeke. teṣām a-vṛkṣāḥ saṅkete vyavacchinnā na vā (11 eke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-a-tadeke. na, pakṣī-kṛta-viṣaye ’bhāvāt. kadācid eke. na, pakṣī-kṛta-viṣaye ’bhāvāt. kadācid bhaved eke vyatireko ’sya sandigdho vyabhicāry ataḥ | aekena apy upalakṣaṇe sarva-ātmanā upalakṣita iti ekena api tat-sādhana-vighātāt, eka-sādhanaekena api vākyena anvaya-mukhena vyatirekaekena api vākyena śakye darśayitum iti prayogaekena api śabdena na ucyeran. bhavatu nāma ekena api sāmarthyaṃ tāsāṃ na ity a-graho dhiyā | ekena eva tat-siddher na sarva-upādānam iti na ekena eṣām āśraya-abhimatena dravyeṇa sambandha ekena kṛtatvād anyatarasya ānarthakyam iti tad ekena dvaya-darśanam || īdṛg-avyabhicāro ’to ’nekena nānātvaṃ nirākriyate. nānātvaṃ hi teṣv ekaekena paṭīyasā | cittena āhita-vaiguṇyād ālayān ekena racite granthe ’nyasya tulyā. tad-anusāriṇā ekena vā aneko janito ’-taj-janyebhyo bhedāt. kiṃ ekena vā śabdena codyeran bahubhir vā iti ekena vyavahāra-artham eva. yathā śābaleyo ekena śabdena vyāpta ekatra vastuni | buddhyā vā ekena śabdena sambandhaḥ, katham ekena eṣām ekena sahitā janayanty eva. evaṃ tarhi tābhir ekaika-nirdeśaḥ para-bhāga-bhāk. ubhayathā apy ekaika-vyakty-apāye vijñāna-utpattāv api sāmānyaṃ ekaikasya dvayor dvayor vā rūpayor asiddhau ekaikasya rūpasya asiddhau sandehe vā asiddho ekaikena abhisambandhe pratisandhir na yujyate | eta gṛdhrān upāsmahe || sādhanaṃ karuṇā-abhyāsāt eta bhavanto brāhmaṇā ayam asmākam artho grāhyo etat – a-kārya-sambandhā eva śabdāḥ. na te etat – anya-vyāvṛtte ’pi śabda-arthe vyāvṛttietat – ānantyād vyaktīnām a-śakyaḥ śabdena

etat SV_17518 V1_00508 SV_12219 V3_05608 V3_12501 SV_13112 SV_16522 SV_03107 HB_01003 SV_05205 SV_04919 SV_14713 HB_03501 V3_00801 SV_10524 SV_12707 SV_15220 SV_14417 SV_08615 SV_13210 SV_04112 V3_07007 SV_12501 SV_15605 VN_04913 V3_03009 SV_09605 VN_01109 V3_09504 VN_04407 VN_03012 V3_04704 VN_05416 VN_05212 SV_07607 SV_07012 V3_02507 SV_00520 SV_08802 SV_06707 V2_07212 V3_13505 SV_13011 SV_08123 SV_15309 SV_03714 VN_06214 PV_04035 SV_04213 V2_04510 SV_14909 PV_03145 V1_00912 SV_03613 SV_13121 SV_04823 HB_01516 SV_07605 SV_03102 SV_05706 SV_05401 V3_12508 SV_07815 VN_00514 SV_07503

etat

468

ca vācya-dṛṣṭi-kṛtā iti cet | (337ab) syād nivṛtter abhāva-niścaya iti cet, vyāhatam -abhāvaṃ pradarśayet, tatra vā jvālām, syād tad-bhāvāt tan-nibandhanāḥ ||40|| uktam anyo vyatirekaḥ. vipratiṣiddhaṃ ca cet kasyacit sahakāriṇaḥ | (252ab) syād pramāṇasya asti sambhavaḥ ||314|| syād arthaṃ gṛhīte ’py anyad iṣyate | (56ab) syād bīja-ādi-vad anekānta iti cet, syād ced vyaktayo jñāna-kāraṇam ||101|| syād kuryād apy anya-darśane | (99ab) uktam jñāna-kṛtaḥ pratibandha iti cet. syād ata eva a-bādhā-grahaṇam iti cet, syād -niyama-abhāvāt. tathā hy a-śakya-darśanam abhāvaḥ śabda-prayogataḥ ||206|| niveditam anya-a-sambhavi kāryaṃ gamakam iti cet. syād vyatireka-mātreṇa eva siddher iti. satyam ced asato nityatā kutaḥ ||274|| syād apy a-bhedo ’pi teṣu cet ||170|| syād ca kaḥ saṃskartā a-vikāriṇaḥ | (254ab) syād tad-a-viśeṣe ’pi dadhi-trapusa-ādayaḥ. syād dharma ity ayam atra abhiprāyaḥ. sthitam adhyayanād iti cet. ukta-uttaram varṇa-vyatirikto ’nyaḥ krama iti niveditam abhidhātā ity a-samīkṣita-abhidhānam udāharaṇam, āgame tu diṅ-mātra-darśanam śabdayor vācye kaścid viśeṣo ’sti ity uktam kasya pravṛttir nivṛttir vā iti yat kiñcid tādṛśaṃ yadi taruṣu upalabhyeta, syād prabhede vā guṇa-antaram iti yat kiñcid -virodho nāma kiñcin nigrahasthānam. syād sandeha-anyatara-asiddher dūṣaṇaṃ syāt. evam adhikaraṇaṃ vācyam. tathā astv iti cet, syād na idaṃ nigrahasthānam iti cet, syād -prakṛtiś ca tasya āśraya iti nirloṭhitam ’napekṣasya ādhāra iti yācitaka-maṇḍanam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam tad-abhāve ’nyena na bhavitavyam iti kuta vā kathañcid ekatva-hānir iti yat kiñcid vastu-śaktyā eva dhvanayati iti. na asty śabdānām, asati viṣaye ’-prayogāt. yuktam eva a-sāmarthyān na bhavati prasiddhiḥ. evam āvaraṇam anyad vā iti nirloṭhita-prāyam sthitasya paścād bhavati iti dur-anvayam vā vibhāvayituṃ samarthaḥ. pratipāditaṃ ca vā ādyāyām api prasaṅga iti yat kiñcid nigraha-prāpto ’si ity an-anuyogaḥ. na sidhyati | vācyaṃ śūnyaṃ pralapatāṃ tad -dharma-dharmi-vyavahārāḥ. yad punar upadeśa-antaram apekṣante. satyam svabhāvo bhavati pratigha-ātmatā-vat. satyam laukikīṃ sthitim | gṛhītvā saṅkalayya laukikīṃ sthitim | gṛhītvā saṅkalayya na punar vyatireka-vastu-bhedād iti kuta na hy an-upakāry apekṣyata ity uktam tathā hi na sā pravṛtti-yogyā iti niveditam tathā hi bīja-ādy-upanyāse nirloṭhitam tattva-anyatve na atikrāmati ity ayuktam niścīyate sarva-upakāraka iti na kiñcid ekaṃ pratyayaṃ janayanti ity a-sakṛd uktam atiśaya-ātmā parair apekṣate ca iti vyāhatam vibhaktīnām ayogād iti cet, ukta-uttaram jāter nityāyāḥ kācid vyaktir iti niṣiddham -sāmarthya-viveko nimittam iti cet, evam samavāyo ’bhivyaktir iti cet. ukta-uttaram

etat – kāryam eva vacanaṃ vācakasya vācyaetat – tac ca na asti tena ca pratipattir iti. etat – tasmān na ekasya para-pūrvakam adhyayanaṃ etat – na anyā eva anupalabdher dṛśya-svabhāvaetat – na anvayo na vyatireka iti. ya eva khalu etat – na āvaraṇān nityaṃ sarve śabdā na etat – na vayaṃ puruṣa-prāmāṇyāt kasyacid etat – nir-bhāgasya vastuno grahaṇe ko ’nyas etat – bīja-ādayo ’ṅkura-ādi-janana-svabhāvāḥ etat – bhavanti vyaktayas tasya ālambana-bhāvena etat – bhede ’pi bhāvās tulya-arthakriyā-kāriṇaś etat – yat-pratipatti-nāntarīyakaṃ yaj-jñānaṃ etat – yata eva hetur anyathā api bhavet, ata etat – yatra tad-icchā tatra vastu-bhāva iti etat – yathā na ete śabdāḥ svalakṣaṇa-viṣayā etat – yadi teṣu varṇeṣu satsv api tat kāryaṃ na etat – yadi vipakṣayor vyāpya-vyāpaka-bhāvaḥ etat – yasya api vināśo ’-hetukaḥ so ’vaśyaṃ etat – satyaṃ viśeṣā janakāḥ, na punas teṣāṃ etat – sann api na sarvaḥ śabda upalabhyate etat – sāmānyam eva kiñcit tāsu tathābhūtāsu etat – svabhāva-anupalabdhiḥ svabhāva-hetāv etat. a-darśanād iti cet. idam api prativyūḍham. etat. a-vyatireke ca varṇā eva mantraḥ. te ca aetat. ata eva ca pratijñāyā na sādhana-aṅga-bhāva etat. atra udāharaṇam – pretya a-sukha-prado etat. atha punar ubhaya-dharmaṃ brūyāt. an-āśrita etat. atha vā yadi kasyacit svabhāvasya pravṛttietat. atha śoṣa-ādikam eva maraṇa-śabdena vadet, etat. avayava-viparyāsa-vacanam a-prāpta-kālam. etat, asaty api pratijñā-prayoge gamyamāno ’pi etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api etat, uktam etad artha-antaraṃ nigrahasthānam iti. etat, uttareṇa guṇa-doṣavatā mūḍha-a-mūḍhatvaṃ etat. kathaṃ tarhi idānīṃ pradhāna-īśvara-ādietat. kathaṃ tarhi idānīm a-janakaṃ kuṇḍaṃ etat. kasmāt. hetor viśeṣeṇa anvaya-abhāvāt. nanv etat. kārya-anupalabdhāv api na avaśyaṃ kāraṇāni etat. kiṃ ca, atyanta-bheda-a-bhedau ca syātāṃ etat, kiṃ tarhi kenacit prayojanena kecic chabdāḥ etat, kiṃ tu tathā prasiddhāv api icchāyā aetat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī etat. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam etat. kriyā-upakāra-apekṣasya vyañjakatve ’etat, kvacit tathā-dṛṣṭānām apy arthānāṃ punaḥ etat. khasya svabhāvaḥ khatvam iti vyatirekaetac ca kasya parājaya ity anuyuktayā parṣadā etaj jāḍya-cintitam || tulyaṃ nāśe ’pi cec chabda etaj jñānaṃ vastu-svabhāva-grāhiṇā anubhavena etat, tathā api bāla-vyutpatti-nimitto ’yam etat. tathā api svabhāva-niyamād dhetoḥ svabhāvaetat tathā pratyeti na anyathā || yathā daṇḍini etat tathā pratyeti na anyathā ||7|| kiñcit etat, tathā-vyavahāra-ayogāt. na hi dharmaetat. tad-upakārasya ca artha-antaratve tasya iti etat, tad-dvāreṇa a-codite pravṛttir api etat. tasmāt tat-svabhāvasya anyathātva-abhāvāt etat. tasmād iyam artheṣv eka-rūpā pratītir etat. tasmād eka-upakārake grāhye na upakāras etat. tasmād eka-kāryatā eva bhāvānām a-bhedaḥ. etat. tasmād yaḥ kaścit kasyacit kvacit etat. tasmān na hetuḥ kaścid anvayī nāma. na ca etat. tasmān nityam anapekṣita-para-upaskārā etat tasya eva sarva-sāmarthya-vivekina evaṃ etat. tasya samavāya-ayogād iti. samavāya-mātraṃ

etat SV_10116 PV_04019 SV_13908 V3_05211 V3_11408 SV_09107 SV_09024 V3_02409 SV_07301 SV_05609 SV_07307 SV_10922 V3_03404 VN_02703 VN_03411 SV_10113 SV_13517 HB_02901 SV_11124 V3_07602 V1_04403 HB_01803 SV_06016 SV_08720 SV_08211 SV_06013 SV_04602 VN_04113 SV_16423 SV_13615 SV_03512 V1_00302 SV_13826 SV_01018 V2_09207 PV_03039 VN_00908 SV_05713 VN_06206 V2_09205 SV_01017 SV_11519 SV_07801 SV_09223 PV_02165 HB_04008 SV_08705 V3_09407 SV_11413 V3_04011 V3_03309 SV_12229 PV_02181 SV_15502 V1_04003 SV_10919 V2_04605 HB_03611 SV_15201 HB_03701 VN_03214 SV_01017 V2_09206 VN_03902 VN_05611

etad

469

asattva-rūpā a-pravṛtti-yogyatvāt. tasyā apy prakaraṇa-āśrayaḥ | vipakṣa-upagame ’py abhāvaḥ. na ca abhāvaḥ kāryam iti niveditam kasyacit kiñcid ity ekānta eṣaḥ. syād upayogināṃ nānā-svabhāva-upakāra-sādhanam a-pratipattir iti vyāmūḍhaṃ jagat syāt. syād -rūpaḥ syād iti mithyā-vāda eṣaḥ. sthitam eva āśrayaḥ prasiddhaḥ siddha iti na kiñcid ity akiñcitkaraś ca apekṣyata iti vyāhatam vibhramān miśrī-kriyanta ity an-avadyam viṣaya-balena utpattir vā iti niveditam artheṣu śabdānām iti niveditam bādhakaṃ ca na aparam iti yat kiñcid ’nitya eva śabdo ’py a-sarvagato ’nitya iti. vivakṣāto ’nyatara-nirdeśa iti cet, syād anupalambhāt tasya asatsv api tulyatvāt. tad prasaṅgāt. viśeṣeṇa nityāyām ānupūrvyām. tad viśeṣaṇasya abhāvasya sādhanād iti cet. syād punar anyatra sat-kāya-dṛṣṭim. tac ca vācye kaścid viśeṣo ’sti iti nirloṭhitam -apekṣayā pramāṇam. sāṃvyavahārikasya ca apekṣamāṇaṃ katham upekṣeta. param an-ādṛtya arthān vibhajate svayam ||119|| niveditam kārakatvam a-kārakatvaṃ ca iti vyāhatam vastu-sattā samāśraya ity ukta-prāyam tathā pratītiḥ. evaṃ tarhi tatra api tulyam ||93|| na khalu vai vyasanam eva vater upādānād a-doṣa iti cet, syād asiddhir ity uktam. tasmāc cheṣavad anumānam jñāna-janakānāṃ vyaktir ity ākhyātam -pratyāyanāt saṅketa-bheda-a-karaṇam iti. grāhya-dharmaṇi dharmiṇi ca darśanam. na ca eva. upakārakasya gaty-antara-abhāvāt. tad śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar ’pi dṛśyate | tādṛśy eva sad-arthānāṃ na -siddhiḥ, viparyayād viparyaya iti satyam vibhāgena a-pratibhāsamānam asti ity uktam eva kiṃ na vyabhicārita iti cet, yat kiñcid -darśanāt. etāvat tu syāt – evaṃ-svabhāvā -darśanāt. evaṃ tu syād evaṃ-svabhāvā tad-vacane prayojana-abhāvād iti nirloṭhitam -a-sthita-ātmanor ekasya virodhād ayuktam a-sthānam eva etad āśaṅkāyāḥ. tasmāt siddham -śakti-sambandhād iṣṭaṃ cet sarva-vastunaḥ | abhāvaś ca parasparam ākṣipataḥ. vacanam vastv ity uktam. sa ca viśeṣa eva. yat punar avasthā-bhede ’py a-bheda iti cet, nanv -vyaktim eva samaya-kāraḥ karoti iti kuta iti, abhighāta-sahatvaṃ paśyato bhrāntyā kathaṃ tarhi pṛthag-vacanam. vākya-bhedād syur idānīntanā api iti. viśeṣa-a-sambhava kāraṇaṃ kaṇṭaka-ādiṣu || tathā a-kāraṇam -antara-sambhavāt. dvairāśye tu śabdānām ākāra-anupalambhe ’nya-upalambho ’sti. na ca -vitatha-abhidhāna-vaiphalyāc ca vaktuḥ. tad -vad asya phala-vikalpo vijñeyaḥ. tad pakṣa-dharmatvaṃ sapakṣe ca bhāva iti. na ca a-parāvṛtti-dharmāṇaḥ śabdāḥ. tattve vā kuta a-sambhavat-pratihetur hetuḥ, a-lakṣaṇam virodhaḥ pratyuktaḥ. dṛṣṭānta-upadarśanaṃ ca -pāka-hetavaḥ pakvā iti. anyathā tu śeṣavad -pāka-hetavaḥ pakvā iti. anyathā śeṣavad ity-evam-ādy api vācyaṃ syāt, tasmād a-vijñāte na tasya pratiṣedhaṃ brūyād iti.

etat tulyaṃ prāmāṇyam atra viṣaye. asan-niścayaetat tulyam ity anavasthitiḥ || antar-aṅgaṃ tu etat. na api śabdasya nityasya kiñcid āvaraṇam aetat, na āvaraṇān nityaṃ sarve śabdā na śrūyante, etat. na eka-kāla-aneka-upakāra-sādhanam. etat, na tatra kasyacid asato niṣedhaḥ, an-uṣṇaṃ etat, na bhāvānāṃ kaścit svabhāva-anvayo ’sti, etat. na hi sva-icchā-kalpita-bhedeṣv an-arthaetat. nanv a-janakā api kāryatvād dhūma-ādayo etat. nanu dhīḥ kāryaṃ tāsāṃ sā ca vibhidyate ||10 etat. nivedayiṣyate ca. tasmād ye viṣayāḥ sākṣād etat. puruṣa-atiśaya-apekṣaṃ yathārtham apare etat. puruṣa-icchā-kṛtā ca asya paripūrṇā etat pratijñā-antaraṃ nāma nigrahasthānaṃ sādhana etat pratijñā-hetvor virodha iti pratijñā-hetū etat pratipattuḥ pramāṇa-abhāvān nivṛttaṃ sattvam etat pratipadaṃ krama-anyatvaṃ varṇa-anyatve ’etat pradeśa-āder dharmiṇo viśeṣaṇa-bhūto ’bhāvaḥ etat pradhāna-nirdeśe sati syād aneka-janmanāṃ etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ etat pramāṇasya rūpam uktam, atra api pare mūḍhā etat prasahya kuryāt. evaṃ hy anena ātmanaḥ etat prāg yathā ete bhāvāḥ prakṛti-bhedino ’pi etat. bhedo ’py asty a-kriyātaś cen na kuryuḥ etat. yathāsvaṃ samaya-vāsanā-vaśād virodhi-rūpaetat. yasmād eka-pratyavamarśa-ākhye jñāna ekatra etal lokasya yad ayam a-saṅketayann a-prayuñjāno etat, varṇa-krama-nirdeśavad iti vatir atra etat. vyatirekasya sandehād a-samartham a-darśane etat. vyāpārād eva tat-siddheḥ karaṇānāṃ ca etac chabda-arthe ’-vācyatvaṃ dharma-dharmiṇoḥ. etac chabdānām asti iti kathaṃ na pramāṇa-antaram. etac chabdeṣv api tulyam. tatra api indriya-yogya etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ etac chrotṛ-ādi-cetasām || sāmānya-mātra-grahaṇāt etat. sa eva tu viparyayo ’nupalabdhi-lakṣaṇaetat, sati vā kvacid an-āśritaṃ kathaṃ jñānaetat, santi hy evaṃ-prakārā api vyavahārā loka etat samāna-pāka-hetavaḥ pakvā iti. anyathā etat-samāna-pāka-hetavaḥ pakvā iti. anyathā tu etat. sarvatra ca jāty-a-sambhavād ayogo etat. sarvatra sarvadā sarva-ākāra-sthita-ātmā etat sarve śabdā viveka-viṣayā vikalpāś ca. ta etat sāṅkhya-paśoḥ ko ’nyaḥ sa-lajjo vaktum īhate etat sāmarthyād ubhayam ākṣipati, ekasya api etat sāmānyaṃ nāma tat tasya eva aparasmād bhedaḥ. etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede etat, so ’-niyato niyamaṃ puruṣāt pratipadyate. etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ etat syāt. sa ca duḥ-sādhaḥ. yatra ekasya aetat syād iti kecit pracakṣate | saty eva yasmin etat syād eka-nivṛttau gaty-antara-abhāvāt. te tv etat svabhāva-viveke yuktam, pratibandha-kāraṇaetad a-gatyā ubhayathā apy anumānatvam āgamasya etad a-tasmiṃs tad-grahād bhrāntir api etad a-bādhāyā avinābhāve sati sambhavati iti na etad a-vitatha-artha-pratītaya eva iti. na hy etad a-śakya-niścayatvāt. hetv-abhāvo vā. na hy a etad anityaḥ śabdaḥ kṛtaka-anityatvād iti yathā. etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. etad apy a-sambaddham iti. a-viśeṣa-ukte hetau etad apy ananubhāṣaṇa-vad apratibhayā eva

etad PV_04140 SV_03605 SV_17502 SV_15522 VN_05416 SV_09212 SV_14023 PV_03411 SV_15620 SV_15125 SV_15027 SV_08413 V1_01110 SV_04530 SV_08906 PV_04209 SV_09223 SV_08712 VN_04504 PV_03069 SV_10709 V3_07004 SV_08601 V3_06703 VN_05706 SV_15513 SV_10509 V2_05912 SV_12314 VN_04503 SV_13621 SV_06917 V3_03807 HB_01801 V3_12709 SV_04310 SV_14624 V3_01704 SV_03806 V2_08211 SV_10008 SV_02527 V1_03112 PV_03139 SV_17016 V2_07102 SV_09118 V1_03005 SV_08207 SV_05618 SV_14102 SV_08417 SV_08815 SV_14309 V3_13405 SV_13916 V2_05402 SV_17513 V3_01512 V3_13103 PV_03172 SV_14111 SV_11930 SV_11824 PV_03045

etad

470

eva manyeta sva-dharmi-vacanaṃ tataḥ || nanv hi vyatireke ṣaṣṭhī bāhulye jasa-ādaya ity -dārakaṃ kāmaye ’ham iti. evaṃ-jātīyakam mantrāḥ kasyacit samayo yathā mat-praṇītam vācyam. tathā astv iti cet, syād etat, uktam idānīṃ katham abhāvo na asti iti. yat punar yaḥ samāna-jātīyam anveti. sarva-dharmāṇām āvṛtter iha sā na kim | tanutvāt tejaso ’py tatra samartho ’pekṣyaḥ syāt. na ca nityeṣv na nityaḥ kaścid atīndriyaḥ syāt, na ca anyathātvam, na punar nityeṣu śabdeṣv vā bheda-a-viśeṣāt sarvo janakaḥ syāt. na sannihita-artha-niścaya-lakṣaṇatvāt. na tan na vyavahāra-kāla-abhāva-doṣaḥ. na avyabhicārāt tato gatiḥ syāt. nirloṭhitaṃ ca ayogataḥ | tad-ātmā tat-prasūtaś cen na śabdāḥ kiṃ viveka-viṣayā ity a-sthānam eva iti. uktam atra. yady a-viśeṣaḥ syāt syād -saṃvarṇanam iva prayoga-apeta-śabda-vad | na āśvāsa iti cel liṅgaṃ dur-dṛṣṭer -vairūpya-parīkṣāyām avadhatte. yat punar -vairūpya-parīkṣāyām avadhatte. yat punar abhāvāt sthitir a-sthitir vā. yat punar prayogaḥ syād iti darśana-artham uttara-a-pratipatter a-sambhavāt. ubhayam asti viśeṣaḥ pramāṇa-saṃvāda iti cet. upalabdhy-abhāvaḥ kathaṃ siddha iti cet. tāvad anupalabdhiḥ kathaṃ siddhā iti cet, na śaknuvanty eva puruṣā mantrān kartum. tataḥ karaṇaṃ mṛt-piṇḍa-ādikaṃ loka iti. tad -nibandhane na varṇāḥ kāryāḥ. na ca vyaktir iti tasmin na yujyate ||143|| yad anumānam. tena asādhāraṇam āha. yasmān na katham idānīm a-kṣepa-kriyā-svabhāvaḥ. nanv bhinna-svabhāvaṃ viṣāṇam iti cet, vayam apy -dharmatayā tasya tathābhūtasya grahaṇād eva kriyate. api ca, vyavahartāra eva api ca dvayor api sambhava-a-virodha eva śabda-artha-pratipattes tena vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar -artha-eka-deśo hetur iti. kathaṃ punar sva-bhedair bhedakam api indriya-ādy-arthena | saktyā anya-utpatti-vaiguṇyāc codyaṃ ca na iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim na iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim evam ity uktau na anena sambandho ’sti, na a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy idaṃ cintyate kathaṃ teṣv api iti. cintitam vyaktīnām apy a-bhinnatā ||109|| niveditam samayo ’sya bādhyate. pratyakṣaṃ khalv apy sarve samaṃ janakā na vā kaścid iti syād iti. yena ātmanā tayoḥ | bhedaḥ sāmānyam ity tat kāṣṭhasya āvaraṇam ity āpannam. na ca -ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na ca na kiñcid idānīṃ kāryaṃ syāt. na ca darśayan paraṃ pratiruṇaddhi iti vyaktam vidyate ’vyabhicāritā ||336|| na tāvad anyatara-grahaṇam. anyathā vipratiṣiddham ca. ato ’sya pramāṇasya vṛttiḥ. tan na -apekṣaṇāt | śrutau sambadhyate ’poho na na api sā varṇa-svabhāvā. vastu-svabhāvasya niṣetsyamānatvāc ca. tan na vastu. tasya gatiḥ. tasya rūpa-lakṣaṇatvāt. rūpasya ca apekṣyate | na saṅketaṃ na sāmānya-buddhiṣv

etad apy artha-siddhaṃ satyaṃ kecit tu dharmiṇaḥ | etad api puruṣa-abhiprāya-nir-apekṣaṃ vastuetad api vahneḥ śīta-pratīkāra-vacanena dṛṣṭaetad abhimata-artha-upanibandhanaṃ vākyam evaṃ etad artha-antaraṃ nigrahasthānam iti. tatra etad artha-niṣedhe ’n-arthaka-śabda-a-prayogān etad-avasthatvāt. sarva-sthairya-pratijñāyāś ca etad asty anyatra apy a-tānavam || atyāsanne ca etad asti ity uktam. tat kim ayam a-samartho etad asti. tasmād artha-sāmarthya-anapekṣāḥ etad asti. nanv evaṃ-vidho ’nyatra apy asty eva etad asti. yasmāt tena ātmanā hi bhede ’pi hetuḥ etad asti, yasmād a-vidyamāna-a-bhede ’pi tadetad asti. yasmād api pravarteta pumān vijñāya etad ācāryeṇa. tad ayaṃ gava-ādi-śabdaetad ātma-upalambhane || tasya upalabdhāv a-gatāv etad āśaṅkāyāḥ. tasmāt siddham etat sarve śabdā etad iti. yathā ca asya svayam a-bheda-vādino ’etad iti. yadi goṇī-śabdāt kakuda-ādimaty arthe etad īdṛśam || yataḥ kadācit siddhā asya pratītir etad uktaṃ kalpitasya anupalabdhir dharma iti, etad uktaṃ kalpitasya anupalabdhir dharma iti etad uktaṃ taj-janako hi sa tasya svabhāvaḥ. yat etad uktam, yathā ayam eva anantara-udāhṛtaḥ etad uttara-a-pratipatteḥ kāraṇam iti. tad-abhāve etad uttaratra niṣetsyāmaḥ, na asty atyantaetad uttaratra vakṣyāmaḥ. anyatra apy anumāne etad uttaratra vakṣyāmaḥ. sa ca ayam anupalambhaś etad uttaratra vicārayiṣyāmaḥ. api ca, na mantro etad unmattasya unmatta-saṃvarṇanam iva prayogaetad upalabdhy-āśrayā kāryatā-sthitiḥ. kiṃ tarhi etad ekam anekatra vartamānam ekāṃ śrutiṃ etad eva ekam udāharaṇam adhikṛtya idam ucyate, etad eva paridīpitaṃ bhavati – karoty eva iti. etad eva brūmaḥ. yo vā sambandho na asti ity etad evaṃ bhavaty anityo ’yam anityatvam asya iti etad evaṃ vyāpāra-vad iva samāropya ādarśayanti etad evaṃ syāt. anyathā tv asiddham eva tac etad evam ucyate śabdaḥ svarūpam āha iti, na etad gamyate – nir-apekṣo vināśa iti. aetad gamyate nir-apekṣo vināśa iti. a-sāmarthyāc etad gamyate, vyavacchedaḥ śabda-liṅgābhyāṃ etad ghaṭayati, tatra pratyāsatti-nibandhanaetad dvayor api || śīghra-vṛtter alāta-āder etad dviṣṭa-kāmitam ||321|| na prasiddhir nāma etad dviṣṭa-kāmitam ||40|| atha prasiddhim etad dharmā vā iti pratītiḥ. tathā ca sambandho etad bhrānter a-pratyakṣam. ata eva iti-karaṇaetad yathā na teṣu sambhavati. tat kim idānīm aetad yathā na bhāvānāṃ svabhāva-saṃsargo ’sti iti. etad yad imā buddhayaḥ puruṣa-saṅkhyātebhyaḥ etad yady eṣāṃ na viśeṣaḥ sambhavet. tato bheda-aetad yadi bhedas tad-ātmanā ||177|| bheda eva (178 etad yuktam. āvaraṇaṃ hi darśanaṃ bibadhnīyān na etad yuktam. tasmāt tad-abhivyāpta-dharma-yogād etad yuktam. sarva-kāraṇānām ānarthakya-prasaṅgāt, etad rāja-śāsanam. na ca svayam a-bruvan paraṃ etad vacanaṃ vācyānāṃ svabhāvaḥ. na apy eṣāṃ etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāvaetad vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. etad vastuni yujyate || tasmāj jāty-ādi-tad-yogā etad-vikalpa-an-atikramāt. a-tad-rūpeṣu tad-rūpaetad-vikalpa-an-atikramāt. vastu ca sambandhaḥ. etad-vikalpa-an-ativṛtteḥ. api ca, bhinnatvād etad vibhāvyate || yā apy a-bheda-anugā buddhiḥ

etad VN_01212 V3_08402 SV_09611 V3_07702 PV_03423 V3_06401 VN_04510 V1_01001 SV_13119 V3_05304 VN_04016 SV_11626 PV_02179 VN_04916 VN_00407 SV_14517 SV_07811 NB_03048 HB_00515 V2_05604 VN_03207 V3_04805 VN_01103 VN_01301 VN_04519 SV_15112 V3_11005 SV_00915 SV_10429 HB_03407 SV_01216 V2_09502 V2_09205 SV_08420 SV_04820 V3_12001 HB_00716 PV_04217 PV_02242 PV_03100 SP_00017 V1_01612 VN_00511 V3_13211 VN_06809 SV_03407 V1_02206 NB_03122 V3_08202 SV_09301 V3_00706 HB_01611 HB_01308 SV_00214 HB_01806 NB_03124 PV_02158 SV_06612 V3_04711 PV_03170 HB_03403 SV_08228 SV_06016 SV_15521 SV_13911

ete

471

ca kathaṃ yojyate. eṣa hi bhāvānāṃ bheda asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad vidhi-nivṛtti-rūpatvāt pratiṣedhasya. tad samāśrayāt. tasya anyatra api tulyatvāt. tad ’sminn a-vibhakte sva-gocaraiḥ | evam vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam satyaṃ dṛṣṭā, na tu sākṣād ity uktam. uktam -a-parijñāne ’bhāvāt. jāti-guṇa-kriyāvatām kuryāt, karotu, pūrva-svabhāva-niyata ity kuryāt, karotu. pūrva-svabhāva-niyata ity abhyupagata-artha-a-saṅgatatvād iti. nyāyyam kiṃ yena iṣṭaḥ sa āśrayaḥ ||233|| śrūyata api hetuṣu || hetv-antara-anumānaṃ syān na kṛtatvād anyatarasya ānarthakyam iti tad tatra samartham, tad-abhāvāt tan na bhūtam. -jijñāsāyāṃ svabhāva eva tathā ucyate. tad ’pi na | tad-deśinaṃ ca vyāpnoti kim apy sādhyam ity uktaṃ bhavati. a-nirākṛta iti – prāptāt sato ’nupalambha-abhāva-upadarśanam. a-jñāta-viplavāḥ ||28|| ity antara-ślokāḥ. -artha-upadarśanena upasaṃhāra-vacanam. a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv kadācit pratyakṣaṃ kadācid āgamaḥ, bhavati, yady evaṃ bhedaḥ syāt. saty apy janayet, artha eva kiṃ na janayati. na hy te kathañcit kartāra ity ukta-prāyam. yā apy -ālambana-ādayo maitry-ādayaḥ sūtre deśitāḥ. -dharma-ādy-ālambanā maitry-ādaya iṣyante. sā sva-sannidhānāt sva-nimittān ṣaḍ-lakṣaṇo hetur ity apare – trīṇi ca vyabhicāri kim | (18ab) yathā pakvāny syāc cheṣavad vyabhicāri kim. yathā pakvāny mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. kim agnir dahaty uṣṇo vā na udakam iti. jātir uktā, vyavacchedo ’sti ced asya nanv bheda upādāna-hetuḥ, buddhiś ca pratyaya ity upanaya-nigamana-ādikam api pratyuktam, -pratyaya-apekṣā anvaya-vyatireka-bhāk | doṣa-viṣayaḥ sneho nir-doṣaḥ sādhanāni ca || -vimūḍha-artham ā-go-pālam a-saṃvṛteḥ || hetu-phalate pratyakṣa-anupalambhataḥ || vastu, ākāra-antareṇa darśane pratibhāsanād an-upalabhyamānaṃ tv īdṛśaṃ na asti ity arthe darśite darśita eva dṛṣṭānto bhavati, ca yathā-nyāyaṃ nigrahasthānam ity yadi brūyād bhedo na asti tato ’paraḥ ||63|| api middha-ādi-vipluta-dhiyo ’bhāvāt. arthe darśite darśita eva dṛṣṭānto bhavati. – idam eva iha na anyad iti. yady avaśyam sarve śabdā viveka-viṣayā vikalpāś ca. ta viruddha-guṇa-upasaṃhāra-ayogāc ca. tasmād svabhāvata eva te. tān paśyanto vidmaḥ – ta ’py a-bhedas tat-kārya-viśeṣasya iti ta eva niścitāv uktau pakṣa-dharmaś ca. ta ’pi samartha-svabhāva iti tata utpattir iti, karma-vat parama-aṇu-vad ghaṭa-vad iti. -pravṛttayaḥ || yasya rāga-ādayas tasya na -bhāva-āśrayāḥ. sarvatra bhāvād vyāvṛtter na eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta vacane na virudhyate || mithyā-avabhāsino vā avaśyam abhāva-niścaya iti darśana-artham na syād atyanta-bhedataḥ ||163|| yady svayam ||119|| niveditam etat prāg yathā kārya-sādhanam | (292ab) yuktam. yady -abhāve śabda-anupalabdheḥ. ato yuktam

etad-virahaś ca a-bhedo yathā sukha-ādiṣu śaktyetad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇaetad vyavaccheda-mātraṃ dvayor api sambhavad etad vyavaccheda-mātraṃ dvayor api sambhavadetan na khalv evam iti sā syān na bhedinī || na etan na pītam iti. tasmān na tau pramāṇam. adṛśye etan na punar yuktam, strī-śūdrāṇām ubhayaetan na sambhavaty eva, rūpa-viveka-sambandhayor etan na syāt. tasya pracyuteḥ. apekṣyāc ca etan na syāt, tasya pracyuteḥ, apekṣyāc ca etan nigrahasthānam, pūrva-uttara-pakṣa-vādinoḥ etan nityā jātir āśrayitā ca na apy āśrayeṇa saha etan nityeṣu vidyate | kādācitkatayā siddhā etan niyama-abhyupagame veditavyam. yatra ekaetan-nivṛttau punar nivṛttir yadṛcchā-saṃvādaḥ, etan manda-buddhayaḥ kvacit tathā darśanād ghoṣaetan mahā-adbhutam ||154|| ity antara-ślokau. etal-lakṣaṇa-yoge ’pi yaḥ sādhayitum iṣṭo ’py etal-lakṣaṇas tridhā eva sa hetus tri-prakāra eva etal-lakṣaṇā anupalambha-ātma-kārya-ākhyā hetavas etasmāt. anyair eva hetubhiḥ śabdasya eka-viśeṣaetasminn a-sapakṣe hetv-abhāva-prasaṅgaḥ, etasminn eva an-atiśaye ’mīṣāṃ prakārāṇāṃ etasmin kasyacid ātmano ’nvayād aikyam iti cet, etasya arthāt kiñcid bhayaṃ paśyāmo yena taṃ etā nitya-abhimateṣv ākāśa-ādiṣu pratipattayas tā etāś ca sajātīya-abhyāsa-vṛttayaḥ. na evaṃ rāgaetāś ca sajātīya-abhyāsa-vṛttayo na rāgaetān sādhayati iti sva-nimitta-sāmagrī-yogyaetāni, a-bādhita-viṣayatvaṃ vivakṣita-ekaetāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād ekaetāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād ekaetāvat tu syāt – evaṃ-svabhāvā etat samāna-pākaetāvat tu syāt, kuto ’yaṃ svabhāva iti. niretāvat prayojanam | śabdānām iti kiṃ tatra etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity etāvatā eva prayogeṇa vākya-pratīter bhāvād iti etāvaty ātma-bhāvo ’yam anavasthā anya-kalpane || etāvad eva ca jagat kva idānīṃ sa virajyate | saetāvan niścaya-phalam abhāve ’nupalambhanam | tac etāvan-mātra-tattva-arthāḥ kārya-kāraṇa-gocarāḥ | etāvan-mātra-nibandhanatvāc ca a-tattvasya. vastv etāvan-mātra-nimitto ’yam asad-vyavahāraḥ, anyasya etāvan-mātra-rūpatvāt tasya. etena eva dṛṣṭāntaetāvan-mātram iṣṭam iti. loke ’-vidyā-timiraetāvantam eva ca bhedaṃ darśayaṃs taddhitena vā etāvān eva vijñāna-utpatter api kāraṇa-kalāpaḥ. etāvān-mātra-rūpatvāt tasya iti. etena eva ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām aete eka-vastu-pratiśaraṇā api yathāsvam avadhiete kartur icchā-mātra-anurodhino dharmā na vastu ete kārakā iti. satyam, idam apy asti – ete kāraṇa-śakti-bhedā yathāsvaṃ prativiśiṣṭaete kārya-svabhāva-anupalabdhi-lakṣaṇās trayo ete ca ekatra kathaṃ syātām. tad ayam īrṣyā-śalya ete dṛṣṭānta-ābhāsāḥ sādhya-sādhana-dharma-ubhaya ete doṣāḥ prasaṅginaḥ | etena bhūta-dharmatvaṃ ete doṣāḥ prasaṅginaḥ ||136|| yathā hy ekas ete nava pakṣa-dharmā nirdiśyante – prameyatvān ete pratyayāḥ śabda-nirmitāḥ | anuyānti imam ete prayujyete. ity eṣa eva pakṣa-dharmo ’nvayaete bhāvā vyāvṛttiṃ muktvā svabhāvena kenacid ete bhāvāḥ prakṛti-bhedino ’pi jñāna-ādikam ekaṃ ete mantrāḥ kasyacit samayo yathā mat-praṇītam ete yac chabdān kuryuḥ. anyathā śabda-a-viśeṣād

ete PV_03216 SV_11427 SV_06027 SV_16506 SV_13126 SV_03520 SV_06207 SV_10524 V3_06712 PV_04130 NB_03015 VN_03612 V1_02307 SV_14825 VN_06107 PV_03447 V3_09209 SV_00213 HB_00207 V3_04208 V3_10409 PV_02087 V1_03211 V3_01803 V2_05909 HB_00716 HB_03616 V3_05501 V3_13212 NB_03123 VN_02914 PV_04199 SV_08922 VN_06101 HB_02204 PV_04034 PV_03097 V3_06608 PV_02017 V3_05504 HB_03211 SP_00019 SV_00615 V2_06402 V3_09309 PV_03090 VN_03213 PV_03178 PV_03237 HB_00407 PV_04040 V3_10008 V2_08104 V3_01703 VN_01309 SV_00813 V3_08504 VN_03506 VN_02918 V3_03609 V2_07410 SV_09310 V3_05310 VN_00906 VN_00809

etena

472

| lakṣaṇaṃ sa ca tattvaṃ na tena apy syāt. kṛtakatva-anityatva-vat. na apy -bhedān pratipattā pratipattim anusṛtya jñānī kaścit kathaṃ na vaḥ ||313|| na khalv sarvasya tatra akiñcitkaratvāt. api ca, -codyaṃ tān prati yuktimat ||65|| yadi nāma -gatasya padasya artha-cintanāt. kva punar ||206|| niveditam etat – yathā na tasya eva abhāvaḥ śabda-prayogataḥ ||54|| na pṛthag-ākhyāne darśayaṃś ca prayojanam | vā śabda iti pakṣa-dharma-upadarśanam. sarva sva-vacana-virodhena vyākhyāta iti. sarva a-tad-rūpa-a-pravedanāt | (24ab) cetanāś ca na abhāve kasyacid bhāva-upakṣepo ’nyasya. abhyupagamya vādam a-sādhana-aṅga-vacanāt. a-prakāśāyām arthaḥ syād a-prakāśitaḥ || vidyata iti vastu-gamyaṃ vastu sidhyati. bhāva eva, vyāpyasya vā tatra eva bhāvaḥ. bhāva eva, vyāpyasya vā tatra eva bhāvaḥ. anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. vastu-pratibandho vācyaḥ, anyathā asiddheḥ. viśeṣo viśiṣṭānām aindriyatvam ato ’n-aṇuḥ | kārakam api svayam ||37|| ity antara-ślokāḥ. upagame syād anyatara-artha-antara-bhāvaḥ. ’nupalabdhir asattā. tayā viṣayī sādhyate. anyathā api tat-pratipatter utpatter iti. prayogo ’sti iti na pratijñā-doṣā vācyāḥ. jñānam īdṛśam ||36|| iti saṅgraha-ślokau. bhavati, etāvan-mātra-rūpatvāt tasya. bhavati. etāvān-mātra-rūpatvāt tasya iti. iti hetuḥ, so ’yaṃ pratijñā-hetvor virodhaḥ. -phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam || api tat tulyam iti so ’pi kiṃ na karoti. -uttara-pakṣa-upanyāso dvayaṃ na atipatati. -dharme sthita iti na tasya anyathā-bhāvaḥ. sa-dvitīya-prayogeṣu nir-anvaya-viruddhate | eva vastūnāṃ sva-nivṛttau nivartakam || tat-svabhāvasya eva tad-bhāve sāmarthyāt. artha-siddhau tu sarvaṃ sarvasya sidhyati || -mātram ākhyātam, lakṣaṇaṃ tu tad eva. -tad-anyasya eva ca tattvena vyavasthāpanāt. kathaṃ ca tau || saṃyogi-samavāyy-ādi sarvam -viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. chīta-vicchede tat-kāryasya apy abhāva iti. ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. sā a-vācyo niṣedhas tena sarvathā || -artham adhikṛtya sarvaṃ pṛthag iti brūyāt. anubhave dṛṣṭaṃ na vikalpa-dvayaṃ sakṛt | | dṛśye gava-ādau jāty-ādes tad apy sannikṛṣṭa-agni-vad agni-mātra-sādhye ’rthe. dharmiṇā tac ca na nir-anvaya-doṣavat || tasmān na dharmī hetuḥ, ubhaya-asiddheḥ. anyeṣāṃ ca svabhāvam enam ālagayanti. vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. bhāva iti tasyāḥ sva-ātmano ’-bhedo na syāt. -svabhāvasya avinābhāva-niyama-abhāvāt. vyabhicārāt. tasmād iyam api kārya-liṅga-jā. tad-virodha-vyavasthāpanāt. yad apy uktam pṛthak samūhe bhāva-śabda-prayogād iti. ’-sambhavam arthāpattyā darśayati. -abhidhāyiny api para-upādhim enam ākṣipati. -abhidhāyiny api para-upādhim enam ākṣipati. ’pekṣeta, sarvasya tatra akiñcitkaratvāt. -utpattes tantv-ādiṣv arthakriyā-bhedaḥ. pratyakṣatāṃ ca svī-kartum icchati.

ete vilakṣaṇāḥ || yathāsvaṃ-pratyaya-apekṣād aete vivakṣā-janmāno dhvanayo ’-janmāno vā vivakṣā ete vṛkṣā iti sva-para-vikalpeṣv eka-pratibhāsān ete vaidikāḥ śabdā evaṃ vikrośanty eta bhavanto ete śabdā vyāpino vā syur a-vyāpino vā. sarvatra ete śabdāḥ puruṣaiḥ kvacit praṇinīṣitā api na ete śabdāḥ prayujyanta iti prayoga-viṣayaete śabdāḥ svalakṣaṇa-viṣayā anādi-vāsanā-prabhava ete śabdāḥ svalakṣaṇa-viṣayāḥ, anādi-kāla-vāsanāete sa-hetuke prāha na anumā-adhyakṣa-bādhane || ete sādhana-dharmā yathāsvaṃ pramāṇaiḥ siddhaete sādhana-virodhā hetvābhāseṣv eva antarete sukha-ādayaḥ saṃvedyatvāt. na hi yad yadetena a-hetukatve ’pi hy a-bhūtvā nāśa-bhāvataḥ | etena adhikasya punaruktasya ca pratijñā-āder etena an-ātma-vit pakṣe sarva-artha-a-darśanena etena anityatva-saṃsthāna-viśeṣa-ādayo ’etena anvaya-vyatirekau yathāsvaṃ pramāṇena etena anvayo vyatireko vā yathāsvaṃ pramāṇena etena apara-bhāvaḥ pratyukta iti. pakṣa-dharmaetena ātma-para-upagama-ādayaḥ puruṣa-vyavasthāetena āvaraṇa-ādīnām abhāvaś ca nirākṛtaḥ || etena indriya-sannikarṣa-artha-ālocana-viśeṣaṇaetena iṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ etena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. etena upanaya-nigamana-ādikam api pratyuktam, etena eka-saṅkhyā-vivakṣā api pratyuktā. katham etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇaetena eva dṛṣṭānta-doṣā api nirastā bhavanti, etena eva dṛṣṭānta-doṣā api nirastā bhavanti. etena eva pratijñā-virodho ’py ukto yatra etena eva prasiddho ’pi svabhāvasya pṛthak kṛtiḥ | etena eva yad ahrīkāḥ kim apy a-ślīlam ākulam | etena eva vitaṇḍā pratyukta-abhyupagama-abhāve etena kaṭhina-ādīnāṃ tāmra-ādīnām agny-ādibhyo etena kathite sādhyaṃ sāmānyena atha sammatam || etena kalpanā-nyasto yatra kvacana sambhavād | etena kādācitka-svabhāvatā-anapekṣatayor virodho etena kāpila-ādīnām a-caitanya-ādi cintitam | etena kārya-liṅga-udāharaṇena svabhāvo ’py ekaetena krama-a-krama-ādayo ’nyonya-vyavacchedaetena cintitam | anyonya-an-upakārāc ca na etena tat kāryād api tad-viruddha-kārya-abhāvaetena tat-kāryād api tad-viruddha-kārya-abhāvaetena tad-avasthā-nivṛttir vyākhyātā. yo ’py etena tad-viruddha-artha-kārya-uktir upavarṇitā | etena tad-virodhaḥ pratyuktaḥ. dṛṣṭāntaetena tulya-kāla-anya-vijñāna-anubhavo gataḥ || etena dūṣitam || darśanāny eva bhinnāny apy ekāṃ etena dharmi-dharma-liṅga-ādi-vikalpasya pramāṇaetena dharmi-dharmābhyāṃ viśiṣṭau dharmaetena dharmo ’pi vyākhyātaḥ. tatra api yadi tata etena dhātv-āyatane vyākhyāte. dharma-dhātvetena pakṣa-sapakṣa-anyataratvam api pratyuktam. etena pariṇāmaḥ pratyuktaḥ, yo ’pi hi kalpayet, etena pipīlikā-utsaraṇa-matsya-vikāra-āder varṣaetena pipīlikā-utsaraṇa-matsya-vikāra-āder varṣaetena pratijñayā dṛṣṭānta-virodha-ādayo ’pi etena pratijñayā dṛṣṭānta-virodho ’pi vyākhyātaḥ. etena pratyakṣa-anumāne vyākhyāte, dvayor api etena pratyaya-bheda-bheditva-ādayo ’pi etena pratyaya-bheda-bheditva-ādayo vyākhyātāḥ. etena prayatnasya indriya-śabda-upayogāt etena buddhi-vyapadeśa-bheda-a-bhedau vyākhyātau. etena buddhi-śabda-ādayo ’pi vyākhyātā yadi tais

etena PV_02158 V3_00802 V1_02913 PV_03502 NB_03044 SV_12509 PV_04143 PV_03016 SV_09818 V2_07707 V3_07705 SV_00602 V2_06204 SV_00605 V2_06208 PV_03313 V3_01405 VN_01804 V3_03905 V2_08105 PV_02076 PV_03006 PV_02069 SV_12422 V2_05105 VN_03703 V3_02701 V3_08201 PV_03310 V3_08709 PV_03253 NB_03085 SV_00305 V2_05712 V3_11209 SV_06522 HB_01515 V1_00503 SV_16703 HB_01413 SV_11315 SV_09309 V2_07409 V2_08103 V1_02101 SV_03025 SV_16517 SV_17203 SV_15714 SV_12124 VN_00726 PV_03305 V1_03101 V1_01507 SV_06717 SV_05118 PV_03449 SV_06707 VN_01905 NB_03136 V3_13308 SV_15721 SV_08816 V2_07901 HB_00515

eva

473

rāga-ādayas tasya na ete doṣāḥ prasaṅginaḥ | vastu-bhāva iti vyāpty-asiddher vyabhicāraḥ. -pratibhāso vipralambhāt pratyakṣa-ābhāsaḥ. samyag lakṣyante vikalpāḥ krama-bhāvinaḥ | svayam iti vādinā. yas tadā sādhanam āha. hutāśana-saṃsiddhau pāṇḍu-dravyatva-vat. yat | bādhanaṃ dharmiṇas tatra bādhā ity deśakaiḥ | a-jñātasya svayaṃ jñānān nāma-ādy phalavanto vaikalya-pratibandha-sambhavāt. phalavantaḥ, vaikalya-pratibandha-sambhavāt. vyavasthāpanāt sādhāraṇāḥ santi, te ’py -siddhyā, yathā na śīta-sparśo ’tra agneḥ. yathā – na śīta-sparśo ’tra agner iti. -asiddhyā, yathā na atra dhūmo ’nupalabdheḥ. yathā – na atra dhūmo ’nupalabdher iti. hy a-tad-rūpasya asya idam iti tat kutaḥ || tad-vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. dharma-vacanāt kevalāt pratipatter utpattiḥ. sarva-padārthāḥ, icchāyā nirodha-abhāvāt. skandha-traya-svabhāva eva iti na virodhaḥ. dhātu-sāmya-āder antar-arthasya sannidheḥ | ’-dṛṣṭeś cakṣū-rūpa-ādi-buddhi-vat || kim ādhārair guṇa-sāmānya-karmaṇām || -a-dṛṣṭer bādhya-bādhaka-bhāva-asiddheḥ. -viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ. -saṃśaya-prakārāṇāṃ parihāreṇa samarthanāt. eva. tayā asiddha-hetv-ādiḥ pratiṣidhyate. -gatau sāmarthya-parisamāpteḥ. na ca -viśeṣaṇa-dhiyām ataḥ | na iṣṭaṃ prāmāṇyam badara-udaka-ādiṣu janana-śaktir eva. tasmād tat-tulyaṃ manasām api || asatsu satsu ca a-sapakṣe ca sattvam iti viparyaya-siddhiḥ. tat-svabhāvasya tadutpatter iti. tat-svabhāvasya tadutpatter iti. asiddhir viparyaya-siddhir iti yāvat. tad praṇetā nyāya-śāstrasya anya-apoha-viṣayāv iti cet, krīḍana-śīlo devānāṃ-priyaḥ sukhatat-siddhāv api buddhi-vikalpe saṃśayāt. na vyākhyātā na svayaṃ vetti. na apy kuta utpanna iti cet, sva-kāraṇebhyaḥ. tāny an-abhivyaktaḥ pratīti-hetuḥ. saṅketas tv śrutiḥ svabhāva-abhidhāyiny api para-upādhim śrutiḥ svabhāva-abhidhāyiny api para-upādhim tathāvidha-janmanām anyeṣāṃ ca svabhāvam saṃvittyā, tasyās tad-ātma-rūpatvāt. na prasaṅgaḥ. ko hy atra viśeṣaḥ śabdā vā hi tat-pratikṣepa-sādhanāni kānicid yāni na -māndyāt. api ca eka-artha-niyame saty -bhede dṛṣṭo gava-aśva-vat. an-upadeśaṃ ca vacanīyaḥ. rūpa-viśeṣo vā tathā darśanīyo ya -vivikta-rūpa-pratibhāsa-adhiyakṣa-darśanam sā tat-prasādhanā || arthena ghaṭayaty pratilabhate. tatra arthena ghaṭayaty puruṣa-antara-saṃvedana-vat. an-anuyaṃś ca iyam ekatra api pravarteta. icchāyāṃ vā ka sāmānyād eva kevalāt ||99|| na hi paro ’py kiñcid vibhāvyate | yat taj-jñānaṃ paro ’py eva lokena śabdo niveśanīyaḥ, tad vā ekam prāśnikānāṃ ca nyāya-darśinām iti. yad a-kṛtakaṃ tan nityaṃ bhavati iti. na hy sandigdha-vyatireka-ādayo vācyāḥ. na hy viśeṣeṇa eva phala-dāḥ syuḥ. yadā tu samayād etad yadi bhedas tad-ātmanā ||177|| bheda asti ity a-samānam. nanv idam apy a-niśceyam -lakṣaṇas tridhā eva sa hetus tri-prakāra

etena bhūta-dharmatvaṃ niṣiddhaṃ niśrayasya ca || etena mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvietena yaḥ samakṣe ’rthe pratyabhijñāna-kalpanām || etena yady api kvacic chāstre sthitaḥ sādhanam etena vacana-ādayo rāga-ādi-sādhane pratyuktāḥ. etena varṇitam || tathā eva dharmiṇo ’py atra etena varṇitam || sā eva iṣṭā arthavatī kena etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ | etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ | etena vyākhyātāḥ. sa ca sva-vācā ubhaya-dharmatāṃ etena vyāpaka-viruddha-siddhir uktā veditavyā, etena vyāpaka-viruddha-siddhir uktā veditavyā, etena vyāpaka-svabhāva-asiddhir uktā, yathā na etena vyāpaka-svabhāva-asiddhir uktā veditavyā, etena śeṣaṃ vyākhyātaṃ viśeṣaṇa-dhiyāṃ punaḥ | aetena sa-dvitīya-prayogeṣu nir-anvaya-doṣo etena saṃśaya-utpattiḥ pratyuktā, pakṣa-dharmaetena saṅketa-anuvidhāyināṃ śabdānāṃ na kaścid etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe etena sannipāta-ādeḥ smṛti-bhraṃśa-ādayo gatāḥ | etena samaya-ābhoga-ādy-antar-aṅga-anurodhataḥ | etena samavāyaś ca samavāyi ca kāraṇam | etena sarva-jñāna-pratiṣedha-ādayo ’pi nirvarṇita etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva etena sva-pakṣa-anapekṣa-hetu-prayogasya etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva eteṣāṃ vyavadhānāt kriyāṃ prati || sarveṣām eteṣu tad-ātmanā vyapadeśa-ādayo janya-janakaeteṣu na janma-a-janma vā kvacit | dṛṣṭaṃ sukhaetau ca sādhya-viparyaya-sādhanād viruddhau. nanu etau dvāv anumeya-pratyayau sākṣād an-utpatter aetau dvāv anumeya-pratyayau sākṣād an-utpatter aetau dvau hetū viparyaya-sādhanād viruddhau. nanu etau prāha. tathā hy ekatvād vastu-rūpasya bhinna edhitaḥ kṛtaṃ kṛtaṃ punaḥ kārayati. tathā hi bīja enam anya-sambandhinaṃ puruṣa-mātra-pratyakṣam enam anyo vedayati, tasya api tulya-prasaṅgatvāt. enam apara-pratyaya-sannidhāna eva kiṃ janayanti, enam abhivyanakti. sa tarhi siddha-upasthāyī kim enam ākṣipati. etena pratyaya-bheda-bheditvaenam ākṣipati. etena pratyaya-bheda-bheditvaenam ālagayanti. etena dhātv-āyatane vyākhyāte. enam iyam abhilāpena saṃsṛjati, tathā-vṛtter enam upalakṣayeyus tal-lakṣitā vā upādhayaḥ. sa enam upalīyante. yathā ayaṃ tat-sādhana-sambhave enaṃ jaiminir jānīyāt. sa eva śabdasya sarvatra enaṃ lokaḥ pratipadyate. na tadvad anayoḥ kañcid enaṃ hetum anuvidadhyāt. yena iṣṭa-an-iṣṭayor iṣṭa enām upekṣate. an-iṣṭaṃ ca idaṃ rūpa-ādīnāṃ enāṃ na hi muktvā artha-rūpatām | anyaḥ svaenāṃ na hi muktvā artha-rūpatām | tasmāt prameyaenāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāte enāṃ bahuṣv api pratibandhuṃ samarthaḥ. prayojana enāṃ buddhiṃ kevala-sāmānya-bhāvinīṃ vaktum enāṃ bhuñjīta anyena vid yadi || taj-jā tat enāṃ śrutiṃ vastu-śaktyā eva dhvanayati iti. na ebhiḥ kathā-viccheda eva karaṇīyaḥ, na hi kaścid ebhir dṛṣṭānta-ābhāsair hetoḥ sāmānya-lakṣaṇaṃ ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā ebhyaḥ phalaṃ tadā ayam a-doṣaḥ. samaya-kārasya eva (178aʼ) yadi sāmānya-viśeṣayor yam ātmānam eva – sarva-sāmagrī-janmāno naśyanti iti, tāsām eva – svabhāvaḥ kāryam anupalabdhiś ca iti,

eva HB_00411 VN_05605 VN_04708 VN_03314 V1_03809 PV_03355 SV_17601 SV_12421 V3_12207 PV_03120 SV_01404 V2_09614 SV_06401 V3_11312 V3_02005 V3_10512 V3_11404 SV_02715 VN_05410 SV_10316 PV_03064 SV_06718 PV_04062 PV_03475 HB_03501 PV_02199 SV_05004 V3_10503 V3_09411 SV_14007 SV_08918 VN_01708 PV_04234 V2_05515 V3_11003 SV_17002 V3_02806 V3_13704 SV_06010 V1_03601 SV_13707 PV_04185 SV_05016 V3_04505 SV_08011 V3_13504 VN_00301 HB_00703 SV_02703 SV_09427 V3_07404 SV_09423 V3_07311 HB_00701 SV_02313 V2_08707 SV_14222 SV_09504 V3_07407 HB_01009 SV_10501 PV_04245 V3_09410 V1_02804 SV_13704

474

-pramāṇa-vṛttiḥ, yathā yat sat, tat kṣaṇikam vaktavyam, yāvad anena na gṛhītam, na trir -abhāvāt. veda-rakṣa-ādikaṃ ca a-prayojanam hetor nigrahasthānam. sa khalu ucyamāna avabhāsante tad-rūpa-rahitā api ||45|| tathā eva avabhāsante tad-rūpa-rahitā api || tathā antareṇa api vṛttiṃ paśyato bhavitavyam na api sann api sarvo draṣṭuṃ śakyaḥ. ata hi kvacid dṛṣṭe ’bhāva-siddhāv api syād kiṃ punaḥ || vismṛtatvād a-doṣaś cet tata a-vyavacchedas tu kutaścid vyāvṛtter a-vyavacchedas tu kutaścid vyāvṛtter darśanaṃ kevalaṃ buddhi-viplava eva. tena kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata na sādhya-samudāya-eka-deśa-viśeṣa ity -aṅgatā vā na nivṛtter upalakṣya tat | tata pratibandha-ādi-sambhavād iti vyabhicāra nanu na avaśyaṃ viparyāsa-pūrvaka doṣa-vacana-kāle punar viṣayaḥ pradarśanīya |201|| svabhāva-abhāve sādhye tad-anupalambha -nirāso vā prameya-dvaya-darśanāt | ekam pratibandhuṃ samarthaḥ. prayojana-abhāvād duṣyati || anyeṣu hetvābhāseṣu sva-iṣṭasya | tad-a-prasiddhāv arthasya svayam dharmī sādhya-dharmavān ity ucyate. ata mahatī kṛpā | sat-kāya-dṛṣṭer vigamād ādya marīcikā-ādiṣv api hi jala-ādi-bhrāntes tāv kathaṃ na pratijñā-artha-eka-deśaḥ. tasya -prasaṅgaḥ, eka-ātmatva-vat. kāryatvād -janmā iti kena avaṣṭambhena ucyate. tasya ca sāmānyasya a-bhede ’py uktam. sva-ātmanā nigrahasthānaṃ tad-a-vacane hetu-rūpasya -arthaṃ prakalpayati dhīr yathā || taṃ tathā prakalpayati dhīr yathā ||25|| taṃ tathā -śubha-abhinandinaḥ pratisandhi-bandhāt. ata tad-vaśāt pratītiḥ. na ca vacana-vṛtter ’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād vyutpāditaḥ. yatra eva taṃ na paśyati tam -ādy-anubhava ity api tat-svabhāvo ’nubhava ’py asya tadvat prasaṅgaḥ. tasmād atiśeta tad-āśrayaḥ || vyavahāra-upanīto ’tra sa iti kim atra sāmānyena. yathā-bhāvam -vat. anaikāntikasya tu pakṣa-dharmatvam ucyeta. pacata eva karma-sad-bhāvāt. tata nanv an-udbhāvite ’pi doṣe ’rthasya a-pramāṇayataḥ krama-yaugapadya-ayogasya pratītau vā liṅgasya vaiyarthyāt. svayam -ayogāt. tasmād dṛṣṭasya bhāvasya dṛṣṭa siddho yatra eva svayaṃ dṛśyate tatra siddhaḥ – yatra eva svayaṃ dṛśyate, tatra tathā api kiṃ siddhaṃ syāt. anyatra tu tad -sādhanam ity apārthakam. anyatra tu tad tasya agninā vyāpti-smaraṇe tat-sāmarthyād -svabhāvād bhāvāt. tat-svabhāvatve ca sa -svabhāvād bhāvāt. tat-svabhāvatve ca sa a-pracyuti-kāraṇam. tathā eva dṛśyeta. tata tad ayam agninā avinābhāvī siddhaḥ. arthād tad ayam agninā avinābhāvī siddhaḥ. arthād tasmād yo ’ntyo ’vasthā-viśeṣaḥ, sa dṛṣṭāntaḥ. asattā punar atra anupalabdhir yasya siddhaḥ pravṛttiṣu | nivartakaḥ sa tasya tad-a-niṣpattāv a-niṣpatteḥ. a-bheda ||30|| tasmād bhūtam abhūtaṃ vā yad yad api bhedaḥ śabda-svabhāva-a-saṃsparśī tasya

eva eva. a-kṣaṇikatve ’rthakriyā-virodhāt tal-lakṣaṇaṃ eva. a-grahaṇa-sāmarthye prāg eva paricchinnaeva a-tat-samaya-sthāyinaḥ. saty api guṇa-atiśaye eva a-tad-dharmatayā pratīto vaktuḥ parājayam eva a-darśanāt teṣām an-upapluta-cakṣuṣā | dūre eva a-darśanāt teṣām an-upapluta-cakṣuṣām | dūre eva a-dṛṣṭa-vyabhicāra-vacasām api puruṣāṇāṃ vāci eva a-dṛṣṭasya an-apahnavaḥ. na api puruṣeṣu eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyaktieva a-nidarśanam | dṛṣṭe tad-bhāva-siddhiś cet eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, eva a-paramārtho ’sāv anyathā na hi vastunaḥ | eva a-pṛthaṅ-nirdeśa ity uktam. nanu saṃhatānām a eva a-prakaraṇa-icchā bhavati, tad-bhāva-aeva a-pratijñā-artho viśeṣo dharma-bhedataḥ ||81|| eva. a-pratibaddha-upakārāś cakṣur-ādayaḥ paraeva a-pratīta-niścayo bhavati, yathā akasmād eva, a-pradarśite doṣasya vaktum a-śakyatvāt. eva a-pramāṇam ucyate. kāraka-anupalambhas tu eva a-prameyatvād asataś cen mataṃ ca naḥ || eva a-pravartanam iti cet. uktaṃ prayojanam. eva a-prasādhanāt | duṣyed vyartha-abhidhānena na eva a-prasiddhitaḥ || pratyakṣāṃ ca dhiyaṃ dṛṣṭvā eva a-bādhā-grahaṇam iti cet, syād etat – yata eva a-bhavo bhavet || mārge cet saha-ja-a-hāner eva a-bhinna-ākāra-parāmarśa-pratyaya-nimittaeva a-bhinna-vyāvṛtti-samāśrayatvād a-bhinnaeva a-bheda iti cet, yukto yadi pratibandhaḥ eva a-bhedasya sarvatra paurvāparyeṇa cintyatvāt. eva a-bhede tu tat-svabhāva-nibandhana-arthakriyāeva a-vacanena siddher abhāvāt. atha vā tasya eva eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ | eva a-vikalpya artha-bheda-āśrayam upāgatāḥ | eva a-viparyāsa-udbhavā sā na doṣaḥ. asaty ātmaeva a-virodho ’nyatra api prasaṅgāt. apauruṣeya eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ eva a-viṣaye ’-pravṛtteḥ, pratipatter aeva a-vṛkṣaṃ svayam eva pratipadyate. na idaṃ eva. a-vedya-vedaka-ākārā yathā bhrāntair eva a-vyavahita-sāmarthya-upayogo ’vasthā-bhedas eva a-śliṣṭa-bheda-dhīḥ | sādhyaḥ sādhanatāṃ eva a-saṃsṛṣṭa-bhedaṃ kiṃ na pratyeti iti cet. aeva, a-sambaddhād vimarśa-ayogāt. na tu sapakṣaeva a-sambandhān na sāmānyaṃ na ayuktaṃ śabdaeva a-sāmarthyān na bhavati prasiddhiḥ. evam etat. eva a-sāmarthyena vyāpty-asiddheḥ pūrvakasya api eva akasmād agnir atra iti prameyaṃ vyavasthāpya eva akhilo guṇaḥ | bhrānter niścīyate na iti eva agni-buddhiṃ janayati. tatra ca sādhyaeva agni-buddhiṃ janayati. tatra sādhya-nirdeśena eva agni-sāmānyaṃ tatra asiddham iti sādhyate. eva agni-sāmānyaṃ tatra asiddham iti sādhyate. eva agnir atra iti bhavati. na ca tatra kaścid eva agnir ity avyabhicāraḥ. agni-svabhāvaḥ eva agnir ity avyabhicāraḥ. agni-svabhāvaḥ eva agneḥ pūrva-vināśa iti cet. pūrveṇa asya kaḥ eva agnes tat-pradeśa-ayogaṃ vyavacchinatti iti eva agnes tat-pradeśa-ayogaṃ vyavacchinatti iti eva aṅkura-ādi-janana-svabhāvaḥ. pūrva-bhāvinas eva. ata eva iyaṃ kāraṇāt kārya-anumānaeva ataḥ pravṛttau ca pravartakaḥ || eva atitarām a-kramatva-prasaṅgaḥ, eka-ātmatvaeva atibhāvyate | bhāvanā-pariniṣpattau tat eva atiśayasya upayoga-siddhes tasyāḥ kāraṇatva-

eva SV_13716 SV_09009 SV_08516 SV_14616 V2_07604 HB_03001 PV_03144 PV_02046 SV_12723 SV_16327 SV_10704 V3_06912 VN_01103 SV_16403 V3_01303 V1_01804 VN_04110 SV_12821 PV_04023 V3_01008 V3_06703 V1_01514 PV_03532 SV_15906 SV_09722 PV_03112 SV_02114 V2_09101 SV_02416 V1_00710 SV_10410 SV_00517 V2_06010 V2_05606 V2_07301 SV_10106 NB_02025 VN_00421 V3_05608 HB_03317 V3_05809 SV_01610 HB_03216 SV_16721 VN_02219 SV_11927 PV_03178 PV_03221 V3_09709 SV_10025 SV_00629 SV_02320 V2_08801 PV_02249 SV_16823 VN_00614 HB_02301 VN_03708 SV_05402 V3_13701 VN_03612 VN_05910 NB_03090 V1_00201 PV_03336

eva

475

-jātīya-upādāna-kṣaṇa-siddheḥ. na tasya kṣīra-vikāra eva pravartate na anyatra. sa uktam. tad ime na ekayogakṣemā bhāvāḥ bhinnā evaṃ ca abhidhāne ’pi prayojanam āveditam śabdaś ca kṛtaka ity anvayī. sāmarthyād virodho liṅga-liṅginor ity a-sambandha ca idam īdṛśam || yad eva sādhanaṃ bāle tad | hetor vaikalyatas tac cet kiṃ tad siṃhatā-ādi-van māṇavaka-ādiṣv iti pauruṣeya ca mantrāṇām iti. na, teṣāṃ prabhāvavatā cintāyām avadhīrita-vikalpa-pratibhāso vastv cintāyām avadhīrita-vikalpa-pratibhāso vastv kadācit pratyakṣaṃ kadācid āgamaḥ, etasminn unneyam. api ca, so ’pi tādṛśaḥ prabhāvavān yathokte tu dharma-dharmi-viśeṣa iṣṭa pratibhāsināṃ ca an-anvayād viśiṣṭam eva kiñcid a-sādhana-aṅgasya vacanam, tad vyarthā syād anya-kalpanā. atha punar ekam a-pratibandhataḥ | triṣv anyatama-rūpasya a-pratibandhāt triṣv anyatama-rūpasya iti darśana-artham etad uktam, yathā ayam hetuḥ. mana iti cet, tad api pūrvakam na vidyate || sati sva-dhī-grahe tasmād yā tataḥ śabda-prabhavāt sā api śabda-vyaktir śabdasya kṛtakatve kathite sāmarthyād kau smṛtau || prāk paścād apy abhāvaś cet sa tat-pratipatti-vat. anyathā artha-antaram ity apy uktam. anyathā artha-antaram kathaṃ bhavet. ya eva tarhi kṛtakaḥ, sa dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam vyavadhāna-ādiṣv asatsu upalabhya ekasya niṣedhena anya-abhāva-sādhane siddhā eka-niṣedhena anya-abhāva-sādhane siddhā -ātma-kārya-ākhyā hetavas trayaḥ ||9|| artha-abhāvaṃ gamayati. pratyakṣa-nivṛttir -niścaya-śabda-vyavahāra-pratiṣedhe hi sarvā -siddhiḥ. pratiṣedha-siddhir api yathoktāyā anupalabdhi-sādhanaṃ samarthanam, tādṛśyā tan-nibandhanāḥ ||40|| uktam etat – na anyā svabhāva-anupalabdhau tu vyavahāra asad-vyavahāraḥ sādhyata ity uktam. sa -ādīnāṃ yo ’bhāvasya a-prasādhakaḥ | sa kadācit kasyacid abhāva-siddhir yathoktād kasyacit samīha-abhāvāt. api ca, nyāyam -doṣa-udbhāvanena vā, sākṣi-pratyakṣaṃ tasya yathā-anubhavaṃ smaraṇāt smṛtir api tat-kāla tasyāḥ so ’-vikalpaḥ kathaṃ bhavet || tayā || yad yathā bhāsate jñānaṃ tat tathā kim abhivyakti-vādena. tasmāc chāstra-āśraya -abhāvād iti. yā kācid bhāva-viṣayā dvidhā sāmagrī-mātra-anubandhinī iti svabhāva-bhūtā kiṃ tu sāmagrī janikā tat-svabhāvā. sa vā. kiṃ tu sāmagrī janikā tat-svabhāvā. sā sa ātmani || upalambha-antar-aṅgeṣu prakṛtyā puruṣāya upadiśyamānam a-naṣṭa-sampradāyam -bhedair anekaṃ sambandhinam upakaroti tair tasmāt saty asya vināśe vināśa-svabhāvena tatra apy avaśyaṃ saṃśaya-hetutva-mukhena kvacit pratibandhaḥ, sa sarvo janyatāyām ca ity uktam. tāny api kenacil leśena āsv iti. sarva ete sādhana-virodhā hetvābhāseṣv syāt. tathā ca idam artha-antara-gamana viruddhaḥ. sa iha kasmān na uktaḥ. anayor -ādikaṃ pramāṇam asti. pramāṇasya sato ’tra artho bāhyo ’sti kevalaḥ || kasyacit kiñcid

eva atiśayasya jñāna-hetoḥ, tasya tat-sāmagrīeva atiśayo ’rthakriyā-arthi-pravṛtti-viṣayo eva ato na syāt sāmānya-bheda-dhīḥ ||168|| tad eva. ato bhāve hy eṣa vikalpaḥ syād vidher vastveva atra anityaḥ śabda iti bhavati. tasmān na eva. atra apy a-samudāya-sādhyatvaṃ tad-avastham. eva atra api kathyatām | sāmyād akṣa-dhiyām uktam eva atra na uditam || tad-dhī-vad grahaṇa-prāpter eva. atha mā bhūd eṣa doṣa iti pratyekaṃ te eva adhiṣṭhānāt. tat-kṛtaṃ hi te samayam eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ eva an-atiśaye ’mīṣāṃ prakārāṇāṃ virodhāt. na aneva an-anya-sādhāraṇa-śaktitvād iti puruṣa-viśeṣa eva an-anvaya-doṣaḥ. yad āha – ātmā paraś cet so eva an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ eva an-arthakaṃ sādhya-siddhy-upayogino eva an-avayavaṃ vākyam. tatra ekatve ’pi hy aeva an-uktir nyūnatā uditā || sādhya-uktiṃ vā eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ eva anantara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na eva anantara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya eva anantara-hetutā | cetaso grāhyatā sā eva tato eva. anavasthā evaṃ syāt. śabda-artha-vikalpānām eva anityaḥ śabda iti. tasmān na avaśyam iha eva anityatā na kim | ṣaṣṭhy-ādy-ayogād iti ced eva anityatā syāt. anya-nimittatve ’-nimittatve eva anityatā syād anya-nimittatve ’-nimittatve vā. eva anityo bheda-abhāvāt. pratijñā-artha-eka-deśo eva anukuryāt. na hy arthe śabdāḥ santi tadeva. anupalabdhas tv asann iti niścīyate. tādṛśaḥ eva anupalabdhiḥ, niṣedhasya anupalabdhi-rūpatvāt. eva anupalabdhiḥ, niṣedhasya anupalabdhi-rūpatvāt. eva. anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti trīṇy eva anupalabdhir abhāva-sādhanī, sakala-kāraṇasya eva anupalabdhir liṅgam. san-niścayād dhi śabdaeva anupalabdheḥ. sati vastuni tasyā a-sambhavāt. eva anupalabdher asad-vyavahāra-siddheḥ, eva anupalabdher dṛśya-svabhāva-asattā, tayā eva anupalabdhyā liṅga-bhūtayā sādhyate. yadi eva anupalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so eva anupalambhaḥ kiṃ hetv-abhāvasya sādhakaḥ ||22| eva anupalambhāt syāt. anya-bhāva-viṣayā punar eva anupālayantaḥ paṇḍitā heya-upādeya-tadeva anuprabodhāya. tad eva nyāya-anusaraṇaṃ satāṃ eva. anubhava-smaraṇa-anukramayor viśeṣa-aneva anubhave dṛṣṭaṃ na vikalpa-dvayaṃ sakṛt | eva anubhūyate | iti nāma eka-bhāvaḥ syāc citraeva anumāne ’nyatara-asiddhiḥ śāstreṇa. anyatra eva anumitis tataḥ | sva-sādhye kārya-bhāvābhyāṃ eva anumīyate. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva anumīyate. sa eva ca sāmagrī svabhāva-sthityeva anumīyate. sā eva ca sāmagrī svabhāva-sthityeva anurajyate | pratyutpannāt tu yo duḥkhān nireva anuvartata ity atra api samayaḥ śaraṇam. eva anekaṃ śabdaṃ kiṃ na utthāpayati. evaṃ hy eva anena bhavitavyam. tathā api vyartho vināśaeva anaikāntiko vaktavyaḥ. tad a-samarthite eva antar-bhavati, parabhāva-utpādane tad-aneva antar-bhavanti iti cet, āsām api parasparam eva antar-bhavanti iti hetvābhāsa-vacanena eva eva antar-bhaved a-samartha-sādhana-abhidhānād eva antar-bhāvāt. na hy ayam ābhyāṃ sādhyaeva antar-bhāvāt pramāṇe (1bʼ) eva antar-vāsanāyāḥ prabodhakam | tato dhiyāṃ

eva V1_02212 HB_01614 V2_06310 HB_01404 V3_06201 PV_04256 V3_06103 SV_02924 SV_00801 V3_02307 HB_02708 SV_16208 SV_06417 V3_04508 PV_03071 SV_11719 HB_02611 V2_04508 V2_08405 V3_11104 SV_10810 HB_03108 SV_04921 SV_05014 NB_03032 V3_11601 NB_03107 V3_11707 PV_04205 SV_15404 VN_04709 SV_07625 SV_08705 VN_06312 HB_02704 HB_03007 HB_03006 HB_00604 SV_12410 VN_00716 SV_02305 V2_08701 SV_10623 SV_11422 SV_12606 VN_05716 V3_06209 HB_00813 NB_02029 SV_03921 SV_00522 V3_12611 SV_10523 V3_06711 V3_12710 SV_06414 V3_06205 V3_06108 V3_06107 V3_03302 VN_04116 V3_00907 PV_04017 VN_01713 SV_11121

eva

476

abhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā teṣām a-kṣepa-kriyā-dharmā svabhāvas tadā ’numeya-pratipattau tadutpatteḥ prāk kāryam eva mukhyaṃ sahakāriṇāṃ sahakāritvam, tasya -pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir aṃśena tathā gatiḥ || dahana-pratyaya-aṅgād sañcarati me hasta iti bhavati, tata anyathā tathā api na gṛhyeta. na hy anya praty ābhimukhyena na vinā rasaḥ sā -kṛte ’pi tulya iti virodhaḥ syāt. bhavaty abhāva-vyavahāra-siddhi-virodhaḥ syāt. sa ca. tān api hi para-kriyā-darśana-pūrvakam a-bhinnasya vastunaḥ śabdena codane tasya iti tathāvidha-udbhāvanam apy atra dūṣaṇam sambhavaḥ | yac ca rūpaṃ tayor dṛṣṭaṃ tad ativartate. rūpaṃ hi vastu. tasya a-tattvam eka-jñāna-saṃsargiṇoḥ paraspara-apekṣam vacana-anukrama-darśanaṃ kṛtam tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata viparyāsena ca vacanasya tat-siddhiḥ, ātmany daśa-dāḍima-ādi-vākyānām iva an-upasaṃhāra -dik-pratipattyā. yady eka-paricchedād arthakriyāṃ teṣu paśyato vastu-dharmatayā eka-kārya-janana-śaktir eṣṭavyā. tatas ta bhavati. yac ca pratibandha-upadarśanaṃ tad tatra anveti, eka-ātmany apy asiddheḥ. ata anyonya-vyavaccheda-rūpatvāt. tata sūcitā bhavati. sā eva avinābhāvaḥ. tata ucyate | tac ca na a-pratibaddheṣu tata yā eva ca vijātīyayor vyāvṛtti-siddhiḥ sā sthāyinaḥ. saty api guṇa-atiśaye na karaṇīya bhāva-adhyavasāyāt. tathā bhāva-kalpanāyām eva. yat punar etat sāmānyaṃ nāma tat tasya na sarva-upādānam iti na doṣam udbhāvayann tasya a-saṃsṛṣṭa-rūpasya bhāva-siddhir aparasya vyavaccheda iti, tasya kaivalyam ātmani vyavasthitasya tena ātmanā pariccheda svabhāvo hetuḥ. vastuto liṅgi-svabhāva -tapaḥ-prabhṛtibhir yuktāḥ syuḥ kurvanty upālambhaḥ, nimittaṃ ca niyogasya uktam -apekṣo nāma bhavati. tathā hi tathā-vṛttir -apekṣo nāma bhavati. tathā hi tathā-vṛttir ca kevalaḥ ||209|| yadi hi śabda-artha -saṃvādaḥ śakya-vikalpe na asti iti vyarthā kim apauruṣeyatvena. sati vā veda-vākyānām na hi viṣayam a-jānann uttaraṃ jānāti iti na yo ’yam upalambho na asti ghaṭa iti, tata -siddhau tad-anvaya-siddheḥ. tad-abhāva nivṛttir abhāva-vyavahāra-pravartanī. tasyā anvāviśanti, bheda-abhāvena sāmānyasya -abhāvaḥ kutaḥ. tasmāt kāraṇa-anupalabdhir -lakṣaṇam asti iti prameyo ’bhāvaḥ. na ’sya anupalambhanam | tathā hetur na tasya ’sya anupalambhanam | tathā hetur na tasya yo vā sambandho na asti ity ucyate, sa -nirdeśāt. tataś ca upādhy-abhāve bhedasya sādhanīya ity anavasthānād a-pratipattir pratipattiḥ, kiṃ tarhi tādṛśo ’nupalambhasya indriya-sādguṇya-āder upalambha-pratyayasya kva kena kiṃ pratibadhyate, prastāvasya evaṃ hi tā na pṛthag vācyā nirarthakena svayam ||5|| na api pāramparyeṇa, sādhyasya tataḥ sākṣān na sādhanam || sādhyasya vaidharmyavati ca sādhana-prayoga ekasya ajñānam ity ucyate. moho nidānaṃ doṣāṇām ata

eva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādieva antya-avasthāyām utpanna āhosvit prāg apy eva antya-kṣaṇa-anantaratvād utpannaṃ pratyakṣīeva antyasya kāraṇatvāt, tatra ca kṣaṇa ekasya eva anya-anupalabdhiḥ. anyathā arthasya nāstitvaṃ eva anya-apekṣāt samudbhavāt | dhūmo ’-tadeva anya-abhāva-gatiḥ, tad-abhāve ’bhāva-aeva anya-upakārako yo na gṛhītaḥ syāt. na ca apy eva anya-kāraṇam | (10ʼab) rūpa-upādāna-hetūnāṃ eva anya-kṛte ’pi pratijñā-doṣa iti cet, astu, eva anya-bhāvas tad-viṣayā ca upalabdhis tadeva anyaḥ karoty a-vidita-kartāraś ca kecid iti eva anyato ’pi bhedād an-aṃśa-eka-bheda-codane eva. anyatra tu saṃśaye dvayor ekasya vā eva anyatra lakṣaṇam || svabhāve sva-nimitte vā eva anyatvam ity uktam. sa ca ayam aindriyaḥ san eva anyatvam iha iṣṭam. sa kevalas tad-apekṣayā eva, anyathā-abhidhāne gamaka-dharma-a-dyotanāt. eva, anyathā āśraya-asiddheḥ. nanu ca pradeśa eva anyathā-darśanāt. rāga-utpatti-yogyatā-rahite eva. anyathā vaktur vaiguṇyam udbhāvayet. a-śakya eva anyasya vyavaccheda-siddhiḥ, a-viśeṣeṇa eva anyebhyo bhidyamānā bhāvās tad-vyāvṛttieva anyebhyo bhidyamānās tādṛśaṃ pratyayaṃ eva anvaya-vacanam ity ekena api vākyena anvayaeva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, eva anvaya-vyatirekayoḥ sandehād anaikāntikāḥ. eva anvaya-siddhir iti na vyatirekī. pratibandhaś eva anvaya-sthitiḥ || sva-ātmatve hetu-bhāve vā eva anvaya-sthitir vipakṣa-vyavacchedaeva anvākhyāne yatnas tat-svabhāvasya anyato ’pi eva aparatra bhāvāt. api ca ayaṃ sāmānyam arthaeva aparasmād bhedaḥ. na hi tasya arthatve eva aparasya an-udbhāvanān nigraha-arhaḥ. atha eva aparasya abhāva-siddhir ity anya-bhāvo ’pi eva aparasya vaikalyam iti, tad-anya-bhāva eva eva aparasya vyavaccheda iti, tasya kaivalyam eva eva aparāpara-vyāvṛttyā dharma-bhede ’pi hetuḥ. eva. api ca, kāvyāni puruṣaḥ karoti iti sarvaḥ eva. api ca yadi na rūpa-ādīnām ekena śabdena eva apekṣā tat-kṛta-upakāra-anapekṣasya taneva apekṣā, tat-kṛta-upakāra-anapekṣasya taneva apohyeta pradhāna-śabda-vācyasya dharmiṇa eva eva apauruṣeyatā. vācyaś ca hetur bhinnānāṃ eva apauruṣeyatve. artha-saṃskāra-bhedānāṃ eva apratibhāyā viṣayo ’sti. jñāte ’pi viṣaye eva abhāva-upalambhāt, tac ca svatantraṃ pramāṇam eva abhāva-khyātir yathā syān na anyatra na eva abhāva-niścayāt. sā ca prayoga-bhedād ekādaśa eva abhāva-prasaṅgāt. anyac ca na tābhyo eva abhāvaṃ gamayati iti. svabhāva-anupalabdhis eva abhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti eva abhāvaḥ śabda-prayogataḥ ||206|| niveditam eva abhāvaḥ śabda-prayogataḥ ||54|| na ete śabdāḥ eva abhāvaḥ. sambandhī vidyate na sambandha iti eva abhāvaḥ syāt. tasmān na vyatiriktaḥ. tad-anya eva abhāvasya. na hi saṃvedana-abhāvaḥ svataḥ eva abhāvāt. atra api satsu upalambha-kāraṇeṣv eva abhāvāt. tan na viśiṣṭa-upalambha-abhāvāt eva abhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ eva abhidhānāt. na sādhya-siddhāv an-arthakaṃ eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam eva abhidhānena pāramparyeṇa na apy alam | eva abhidhānena siddher bhāvāt, dvitīyasya aeva abhidhīyate | sat-kāya-dṛṣṭir anyatra tat-

eva PV_03285 SV_12020 PV_02138 VN_06716 SV_13308 SV_03928 SV_00223 V2_05613 SV_06226 SV_05921 V3_02709 PV_03505 SV_04925 SV_10815 SV_06723 V2_07211 PV_04035 V3_01513 V3_01510 SV_09108 SV_02503 V1_01505 SV_16928 PV_03518 V1_03611 PV_02163 V3_13407 SV_13413 V1_03704 PV_03345 PV_03339 SV_11224 V2_05401 PV_04260 V2_04805 V1_01312 V1_01307 SV_10608 V3_06808 SV_08404 SV_03907 SV_08701 SV_09420 V1_01301 PV_03161 SV_15022 SV_15016 SV_17226 SV_14211 PV_03298 HB_04002 PV_03316 SV_04312 PV_03281 PV_03354 V1_03808 VN_04803 SV_12810 V3_08008 V3_09404 V3_09402 V3_09405 VN_01314 V3_11707 V2_10006

eva

477

nirmitam || tasmād bhūtam abhūtaṃ vā yad yad ’bhyupeta-bādhā iti cet. nanv idam -āder viśeṣo ’yaṃ mahā-muneḥ | upāya-abhyāsa arthaṃ pratipattuṃ samartha iti. sa pravartayāmaḥ. tasmād dhvani-viśeṣa a-sāmānya-ātmakatvān na iti cet. nanu sa iti vakṣyāmaḥ. tathā ca āha – sarva -bheda-parikalpanāt. tathā ca āha – sarva ākṣipta-tad-anya-vyāvṛttir niveśyata iti. sa saṅketaḥ kriyate. saṅketa-kāle tathā-dṛṣṭam vā prativādinaḥ, anyathā a-sambaddha-pralāpa -smaraṇāt tad-dharma-āropaṇād vinā | sa na hi tatra eka-daṇḍa-yoge ’py anyatra sa ca śāstraṃ parīkṣyeta anyatra avadhānasya -vyāvṛttis tu bhinnānām a-viruddhā iti sa a-niścita-artham. nanu prayoga-sāmarthyād sādhyaṃ sāmānyena atha sammatam || tad -artha-antara-bhāva-virodhāt. yadi dehād -bhāvasya an-abhyupagamād virodhāc ca deha tatra kasyacid asato niṣedhaḥ, an-uṣṇaṃ sad tac ca ātmani vyavasthitam a-miśram na apy anyaḥ kaścid iha anuṣaṅgī ity abhāva nāma iti loka-vādaḥ. tam an-ādṛtya anyām śanaiḥ | viṣaya-antara-sañcāro yadi sā ’pi hi bāhye ’rthe yathā-svasaṃvedanam bhaven manaḥ || rūpa-ādi-vad vikalpasya kā tad-a-sambandhī ca apārthakaḥ, tena vā krameṇa vikalpa-viṣayā yathā-saṅketam -sukhasya utpatteḥ. tasmāt svasaṃvedana-rūpā phalam | yataḥ svabhāvo ’sya yathā tathā -vyavasthiteḥ | tadā ya ātma-anubhavaḥ sa ca eṣāṃ pauruṣeyatā yuktā na utpattiḥ. tata iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair sāmya-dṛṣṭaye || hetu-svabhāva-vyāvṛttyā na tu vyasanitayā. na ca anumāna-pratibhāsa abhāvāt. tasmād ayam a-śabda-saṃyojanam āyātam āndhyam a-śeṣasya jagataḥ. abhipatann a-pratikṣepa-arho ’rtho dharmī. na ca sa a-pratikṣepa-arho ’rtho dharmī. na ca sa eva vastu. yasmāt sa pāramārthiko bhāvo ya na vyavahartāraḥ. te tu sva-ālambanam a-bheda-pratītiḥ syāt. ato viśeṣa eva. sa sādhanam. pradhāna-ādi-śabda-vācyasya eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā śabda-aṃśa-nāma-vat || vastu-dharmatayā kiṃ na kalpyate. atha vā vahny-ādi-vad -jñāna-hetutvam. na hi puruṣa-doṣa-upadhānād | (328ab) yadi saṅketa-nir-apekṣaḥ svabhāvata sa eva asya vināśa iti cet (270ʼabʼ) yadi sa akṣa-viplave || kadācid anya-santāne tathā tato ’pi jñānaṃ na pṛthag ato lakṣaṇam, tena || sarva-ātmanā api sambaddhaṃ kaiścid ’yam anityatvam asya iti vā, tad-dharmatām -mayam | vidhūta-kalpanā-jālaṃ spaṣṭam -akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | anyathā -akṣāṇāṃ yathā mṛc-chakala-ādayaḥ | anyathā kaścit samayaḥ pratyāyana-a-viśeṣe ’py evam bhūd avayava-antara-a-pratīkṣaṇena ekasmād prativahan dvau. tac ca hetvābhāseṣv bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam asya sarvasya abhāvāt. evaṃ tarhi sā -antara-āveśād bheda-dṛṣṭir iti cet, sa nivartate prādur-bhavati ca, kiṃ tat tad -saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā tad-bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa

eva abhibhāvyate | bhāvanā-pariniṣpattau tat eva abhyupagama-aṅgam iti kasya bādhā. tat eva ayaṃ tādarthyāc chāsanaṃ matam || niṣpatteḥ eva ayaṃ bhaṇḍa-ālekhya-nyāyo ’tra api. eva ayaṃ varṇa-ādy-ākhyaḥ. api ca, sthiteṣv eva ayaṃ vicāryate. ko ’yaṃ sāmānya-ātmā iti. eva ayam anumāna-anumeya-vyavahāro buddhyeva ayam anumāna-anumeya-vyavahāro buddhyeva ayam artha-antara-vyāvṛttyā tasya vastunaḥ eva ayam arthaṃ tat-sambandhinaṃ vā vyavahāre ’pi eva ayam ity an-avadheyaḥ syāt. dvayor an-āśritaeva ayam iti jñānaṃ na asti tac ca akṣa-je kutaḥ | eva ayam iti bhavati, kiṃ tarhi tad iha iti. na eva ayuktatvāt. tad yadi na parīkṣāyāṃ visaṃvādaeva artha-a-bhedaḥ śabda-a-bhedasya kāraṇaṃ eva artha-anubandhaḥ siddhaḥ śabdānām, asati eva artha-antara-abhāvād deha-an-āptau na eva artha-antara-bhāvaḥ syāt, sa eva tathā ucyeta. eva artha-antara-bhūta iti sāmarthyena vākya-artha eva artha-antaraṃ niṣidhyata iti. katham idānīṃ eva. artha-antaram apy aneka-sambandhe ’pi na tat eva artha-abhilāpa-anukāriṇo ’nubhava-ātmano eva artha-kalpanām ayaṃ kurvāṇaḥ śabda-antareṣu eva artha-dhīḥ kutaḥ || śakti-kṣaye pūrva-dhiyo eva artha-niṣpattes tad eva phalaṃ yuktam. na hy eva artha-paratantratā | anapekṣya yadā kāyaṃ eva artha-parisamāpter iti. dūṣaṇā nyūnatā-ādyeva artha-pratītiṃ janayanti iti nyāyyam. kiṃ ca, eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva eva artha-viniścayaḥ || tadā artha-ābhāsatā eva eva artha-viniścayaḥ || yadi iṣṭa-ākāra ātmā syād eva artha-vipralambhāt. utpanno ’py anyathā eva artha-vyatireka-samāveśibhiḥ padair asatsu eva artha-vyāvṛtti-varṇanāt | siddha-udāharaṇā eva artha-sādhanam, niruddhe ’py artha-sādhane eva arthaṃ paśyati darśanāt. atha vā pratyakṣaeva arthaḥ prabodhayaty āntaraṃ saṃskāram. tena eva arthaḥ svalakṣaṇam iti śakyaṃ vaktum. aeva arthaḥ svalakṣaṇam iti śakyaṃ vaktum, aeva arthakriyā-kṣamaḥ | (166ab) idam eva hi vastv eva arthakriyā-yogyaṃ manyamānā dṛśya-vikalpyāv eva arthas tasya vyāvṛttayo ’pare ||170|| tateva arthasya kvacid abhāvān nir-viśeṣaṇā eva sā. eva arthā vijñānair vyavasīyanta iti, nivṛttā eva arthās tādṛg-vijñāna-kāraṇam | bhede ’pi eva artheṣu ubhaya-jñāna-hetutvaṃ syāt. na hy eva artheṣu jñāna-vibhramaḥ. tad-rahitānām api eva artheṣu śabdo nilīnaḥ syāt, uktam atra – aeva artho ’gni-janmā abhāvas tad idam abhūtatvān eva arpyeta vācakaiḥ | dṛṣṭa-smṛtim apekṣeta na eva avagatatvāt, upanaya-artha-vat pakṣaeva avagamyate | dharmaiḥ sa niyamo na syāt eva avataranto vikalpā nānā-eka-dharma-vyatirekān eva avabhāsate || kāma-śoka-bhaya-unmāda-cauraeva avabhāsante tad-rūpa-rahitā api || tathā eva eva avabhāsante tad-rūpa-rahitā api ||45|| tathā eva avayavāḥ prayoktavyā iti. sa eva teṣāṃ kramo eva avayavād vākya-artha-siddher aneka-avayavatva eva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānya eva avasthā-antara-āveśād bheda-dṛṣṭir iti cet, eva avasthā ghaṭo ’stu, yathokta-lakṣaṇatvād asya. eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na eva avasthitaṃ dravyaṃ syāt, tato ’rtha-antaraṃ eva avinābhāvaḥ. tata eva anvaya-siddhir iti na eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva

eva SV_01713 V2_08313 V1_00509 SV_03313 SV_00421 V2_05808 SV_14726 HB_02813 V3_10403 SV_10108 HB_03401 SV_16211 V3_03302 SV_11907 V3_12101 V3_12407 V3_12408 SV_14405 SV_07224 V3_06007 V2_05206 V3_04705 PV_02008 SV_04903 VN_01007 SV_17012 V2_07013 PV_02118 SV_04324 SV_08224 PV_02044 HB_03104 PV_03043 SV_15702 V2_04807 SV_04603 VN_04210 VN_06302 SV_07116 PV_03433 SV_03125 HB_02905 SV_07217 SV_02815 PV_02004 V3_12511 PV_02260 SV_14401 PV_03346 SV_14510 SV_17312 V2_07208 PV_03473 SV_14210 SV_14810 SV_12101 SV_15324 V2_09102 SV_02115 SV_02917 SV_05009 PV_02201 SV_15128 SV_16606 SV_11210

eva

478

tad-bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa yo hi bhāva-mātra-anubandhī svabhāvaḥ, tatra asad iti kutaḥ, niyama-abhāvāt. bhāve vā sa tadā a-parityakta-vyavaccheda-antare tatra iti. yadā punar evaṃ-vidhā anupalabdhir sidhyati. yadā punar evaṃ-vidhā anupalabdhir -nāntarīyakatā pratyāsattir iti cet. nanu sā tan-mukhena viṣaya-viṣayi-bhāvaḥ syāt. sa utsāditā bhavati. tathā api idam asiddham pravṛttir ity uktāḥ. tathā hy anupalabdhir sā ca tayor upalabdhi-lakṣaṇa-prāptāv -vastu-dharma-an-atikramāt puruṣa-kṛtā. ata sa dharma-gataḥ. yatra tu dharmy na, tasya eva tābhyāṃ śleṣa-asiddheḥ, sa avyabhicāra-asiddheḥ. tata eva sapakṣa anvaya-ayogād a-vyabhicarita-anvayaṃ sapakṣa a-vyatireko vipakṣāt, kathaṃ vā sapakṣa kāṣṭhāt. tad eva tad bhavati. tac ca prāg syāt. sā asya svabhāva-bhūtā yogyatā prāg ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad -vṛttir vyatireka-niścayaḥ. tat-tulya -a-prāpteḥ. nanu viparyaya-prāptir api na tato yuktā pramāṇatā || nityaṃ pramāṇaṃ na tat-pratibandhe sati bhavati, anyathā na anupalambhād eva tad-abhyupagame sa yatra tasmāc chabda-antareṣu tādṛkṣu tādṛśy -vācakaḥ | śabda-antareṣu tādṛkṣu tādṛśy prasaṅgaḥ pūrva-vad bhavet | cittāc cet tata buddhi-pratibhāsa-viṣayatve ca sarvaṃ tathā prasarpati | kvacin na anyatra sa kṣaṇo bhavet | tasya hetur ato hetur dṛṣṭa tasya eva kevalasya darśanād iti cet, idam vyāvṛttis tu na duṣyate || tasmāt samānatā -ayogāt. pratyāsatti-viprakarṣa-abhāvāt. ata na arthaḥ. tasmād vastu-rūpa-avisaṃvādanam vā śabdān duḥkham āsīta, kiṃ tarhi sarva tasya apy arthavattvāt. tasmād atra uttara-vādī na paryanuyuṅkte, apratibhā sthāpayitrā kriyeta. artha-antaratve tatra na sārūpya-nibandhanam | siddhaṃ tat svata -bhedād grahaṇa-a-grahaṇam. tasmāt tad tena a-saṃsṛṣṭo ’nya-bhāvaḥ. tad-darśanād ca kāraṇaṃ kārakaṃ matam ||146|| prāg pratipattur bhrānti-nimittaṃ na asti tatra -bhedāc ca dhiyo ’dhigama-bhedataḥ | bhāvād abhāvasya kaścid dharma iti cet, nanv ayam na pāpa-haraṇaṃ kṛtam || mā bhūd gauravam kalpaṃ hy asya maraṇam. tan-nivṛttau ca syād eva artha-viniścayaḥ || tadā artha-ābhāsatā bhavatā sa naṣṭaḥ. kiṃ tarhi svabhāva tatra kaḥ | dyotayet tena saṅketo na iṣṭām tatra kaḥ | dyotayet tena saṅketo na iṣṭām liṅgaṃ hi na a-dṛṣṭasya prakāśakam || tata na dṛśyate vā. atiprasaṅgo hy evaṃ syāt. sa bhavati. pratiṣedhe vidher a-sambhavāt. tata vā kvacid atiśayam abhyupeti ity a-pratyayā sādhya-vipakṣasya varṇyate vyatirekitā | sa tadvān na syāt, an-upayogāt. upayoge vā sa na syāt, tad-an-upayogāt. upayoge vā sa gṛhyamāṇasya a-gṛhītaṃ nāma. ato yad yam eva khalv ākāram iyam āropayati, sa ’yaṃ duḥkhī vā mā bhūvam iti tṛṣyataḥ || yā āśritya bāhya-artha-śūnyā bhrāntaya pramāṇa-antaram anviṣyate, kiṃ tarhi sā iti kecit pracakṣate ||224 || na khalu sarva

eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. tasmād eva avinābhāvo bhāvasya. bhāva-mātra-anurodhī eva avyabhicāro ’nupalabdher iti sā tena abhāvaṃ eva aśva-vyavacchede tathā-prakāśanāya prayuñjate eva asatām asattā, tadā siddhe ’pi viṣaye mohād eva asatām asattā, tadā siddhena viṣayeṇa eva asati pratibandhe na yuktā ity ucyate. na aeva asati sambandhe na sidhyati. tad-asiddhau na eva asato virahād iti, vyabhicāri vā. atha api eva asattvam ity uktaṃ prāk. tac ca pratipattṛeva asad-vyavahārasya sādhikā iti, kathaṃ tayoḥ eva asādhāraṇatā siddhā mantra-ākhya-kramaeva asiddhas tatra kva kena kiṃ pratibadhyate, eva asiddho yas tau śleṣayet. tad ayam eva asti, a-sapakṣa eva na asti iti dṛṣṭāntayor eva asti ity anvayinam eva hetum āha. atra api eva asti iti. kiṃ hy asya avadhāraṇasya phalaṃ eva asti iti kim atra sāmarthyaṃ vahny-ādīnām. eva asti iti na vijñāna-janane tam apekṣeta. para eva asti iti niścāyayan na aparo ’sty aparaeva asti iti vyatireke siddhe ’sati nāstitāeva asti. na vai viparyaya-prāptyā eva dūṣaṇam, eva asti prāmāṇyād vastu-sad-gateḥ | jñeyaeva asti, vastu-utpatter a-bhrāntir iti cet, na, eva asti sarvo ’sad-vyavahāra-viṣaya iti vaktavyam, eva astu kalpanā ||320|| yādṛśy agni-hotraṃ eva astu kalpanā ||38|| a-prasiddha-artha-yogasya eva astu janma deha-antarasya ca || tasmān na eva astu, tathā-bhinna-upādhimata ekasya grahaṇe eva astu śabda-jñāna-nibandhanam ||162|| ity eva astu sarvadā || citta-antarasya sandhāne ko eva asmābhir ucyamānaṃ kim atra-bhavataḥ paruṣam eva asmin sāmānye ’-vastu-lakṣaṇam | kāryaṃ cet eva asya a-saṃskāryatvāt prayoktā api na asti. eva asya api prāmāṇyam, tat-pratibaddha-vastueva asya avadheya ārambhaḥ phala-arthaḥ, niṣeva asya ānarthakyān nigrahasthānatvam. api ca eva asya uttara-a-pratipatter iti na paryanuyojya eva asya upayoga iti kaḥ patataḥ pratibandhaḥ. eva asya kim arthena upanīyate || sarva-ātmanā hi eva asya grahaṇaṃ yo niścayaḥ. anyathā eka-ākāre eva asya ghaṭo na asti iti bhavati. kathaṃ tasya eva asya ca yogyatve tad-apekṣā na yujyate | eva asya tad-darśana-a-viśeṣe ’pi smārto niścayo eva asya tad-bhāve svarūpasya svato gatiḥ || eva asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva asya na pāpaṃ gurv-a-mūrtitaḥ | mithyā-jñānaeva asya punar-bhāvaḥ. an-anyatve ’pi nāśasya eva asya pramāṇaṃ na tu sann api | grāhaka-ātmā a eva asya yena sa naṣṭo nāma. kathaṃ tarhi idānīm eva asya yogyatām ||329|| ity antara-ślokaḥ. eva asya yogyatām ||50|| ity antara-ślokāḥ. ekaeva asya liṅgāt prāk prasiddher upavarṇane | eva asya vināśa iti cet (270ʼabʼ) yadi sa eva eva asya vināśe na kaścid dhetuḥ. tathā hy eva asya vṛttiḥ. dṛśyante ca vicchinna-kriyāeva asya sapakṣaḥ syāt sarvo hetur ato ’nvayī ||29 eva asya sva-ātma-bhūtā anityatā iti kim anyayā, eva asya sva-ātma-bhūto ’nityatā iti kim anyayā. eva asya svabhāvena grahaṇaṃ tad eva upakāratvena eva asyā viṣaya iti, a-viṣayī-kṛtasya a-śakyaeva aham iti dhīḥ sā eva saha-jaṃ sattva-darśanam eva ākāśa-ādiṣu sarvasya sambhavanti iti. tasmān eva āgama-pravṛttir na jñāyata iti cet. svayaṃ eva āgamaḥ sambhāvya-vipralambhaḥ. vipralambha-

eva SV_16601 SV_11003 V2_06611 SV_16626 V3_04908 V3_11701 SV_17123 SV_01617 V2_07405 SV_07722 SV_12721 V3_10010 VN_03815 SV_06424 V3_13004 SV_07826 V3_02408 SV_04913 SV_13618 V3_10004 SV_05601 VN_03706 PV_03368 VN_06807 SV_14205 SV_04015 V3_04610 V3_11401 PV_04177 SV_07023 V3_08702 SV_14301 SV_14710 V2_09401 SV_01203 V3_01610 SV_10911 V3_11706 SV_07512 V2_05109 V2_08811 V3_10012 VN_06106 NB_03033 SV_06004 V3_11406 HB_01705 V1_03005 HB_01802 V3_12907 PV_03533 V3_09204 SV_04711 V3_03402 HB_03415 SV_10423 SV_01317 V2_09609 VN_05102 HB_02910 VN_04306 HB_01714 V3_00909 SV_04624 SV_14409

eva

479

ca kevalād artha-pratipatter a-sādhanam śakyeta jñātuṃ so ’tiśayo yadi ||218|| sarva śakyeta jñātuṃ so ’tiśayo yadi ||32|| sarva asty atīndriyeṣu pramāṇa-antara-vṛttiḥ. ata vyāvṛtti-sādhanaḥ ||34|| svabhāva-kāryayor bhāve bhāva iti saṃśayaḥ. gamakā atiśete. tat-kāriṇā kevalaṃ mithyā-vinītatā -abhyupagamāt. tathā ca anupalambha tasmāt tad-bhāva-mātra-anubandhina ādheyasya tatra sthānaṃ tadā eva tatra tena kalpitaṃ siṃhatā-ādi-vat ||248|| arthavān vācyaḥ. anvaya-asiddhi-vacane ’pi, na hi sa uttara-pratijñā-sannyāsa-apekṣayā, tasya tad saṃsṛṣṭa-bāhya-adhyātmika-bhedā buddhiḥ svam indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād dṛśyata iti pratisamādadhīta tasya apy asty aparaḥ prāha. tatra api vicāra-prastāvād svabhāva-sthiter a-grahaṇād iti para-vāda tasya tad-upalabdhi-nāntarīyakām upalabdhim tad-āśrayaḥ ||77|| vyavahāra-upanīto ’tra sa samāś cet (108abʼ) nanu samānā iti grahaṇād ’-samarthita-sādhana-aṅgatayā saṃśaya-hetum api hetutve kathaṃcid viṣaya-ākṛti || yathā eva, kiṃ te yathā-lakṣita-prabhedās tathā -hetuḥ. sa vināśo ’gni-janmā kiṃ kāṣṭham samānāḥ tathā eṣāṃ grahaṇaṃ mithyā-vikalpa tan niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād -para-upakāra-niyama-abhāvād anaikāntika || syān nirākaraṇaṃ śabde sthite na a-samarthaṃ pṛthak tat sahitam api tādṛśam a-samarthaṃ pṛthak tatra sahitam api tādṛśam na ca abhāvaḥ kāryaḥ. tat-kārī ca a-kāraka brūmaḥ. sa ca svabhāvavatāṃ parasparam asty sa darśanena bādhyate. tad-abhāve tu siddha sa darśanena bādhyate. tad-abhāve tu siddha na devadatto na yajñadatta iti. na devadatta api satī na śābda-vad abhiprāyaṃ nivedayaty bhavati. tathā hy ātma-abhāva eva na bhavaty kathaṃ sāmānya-buddhayaḥ ||150|| vidyata tad-ayoga-vyavacchedasya asiddheḥ. tat-tulya tu hetu-paramparāyām an-anumānam vipakṣa iti tad-vyatirekaḥ sādhya-dharma an-abhidhāna anya-abhidhānayor api parājaya upalabdhi-lakṣaṇa-prāptaṃ tad upalabhyata ayaṃ vṛkṣa ity api bruvāṇo ’yam apy ayam -upakāriṇaś cet, atra api saṃhata-upakāriṇa -rūpeṇa kartā. svarūpaṃ ca asya prāg api tad -jam apy etad bhrānter a-pratyakṣam. ata nanv etad eva paridīpitaṃ bhavati – karoty -vyāpti-vādinā api tad-deśa-sannidhir iṣyata ’pi bhāvo nānā-eka-kārya-kṛt | prakṛtyā abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddham tat-sambandhini karaṇāt tatra api kṛta pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam dharmeṇa avinābhāvī hetur na sādhya-dharmiṇy avagantavyaṃ yena evaṃ syāt. anupalabdher -nivāryaḥ syāt. yathāyoga-vacanād a-nivārita -nivāryaḥ syāt. yathāyoga-vacanād a-nivārita punaḥ punar ucyata iti punar-vacane nigraha ghaṭa-abhāvaḥ. tādṛśe kevale pradeśe ’bhāva -prajñām a-parikalpya vacanān nigraha-arha iti tad-avastho virodhaḥ. na kevalaḥ karoty tato hetu-vacana-pravṛttes tad api śaktam sarvadā tat-sambandha-yogyatā-pratīter iṣṭam sa kim upakāro ’rtha-antaram āhosvit tad

eva āgamaḥ syāt. kevalād anyato ’py atīndriyeṣv a eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate eva āgamasya artha-viśeṣa-vṛtter a-parijñānād eva ātma-pratibandhād gamakatvaṃ viparyaye vā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eva ātmanaḥ samuddyotitā syāt tathā hy eṣa eva ātmanaḥ syāt. taṃ tena pratyācakṣāṇaḥ kim iti eva ātmanaḥ svabhāvo gamakaḥ. sa ca ayaṃ eva ātmanā a-sthānam iti tat-sthita-a-sthitaeva ātmā vākyam. te ca avayavāḥ svayam aneva ātmānam anveti ity a-sambaddham. yadā tarhi eva ādyaṃ nigrahasthānam iti kim anyair a-śakyaeva ābhāsaṃ vyavahāra-viṣayam arthakriyā-yogyam eva, āśraya-a-samaveta-rūpa-virahaś ca. samānaeva āśraya-indriya-saṃyoga upakāraka iti tatas eva āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat. eva āśritaḥ syāt. evaṃ tarhy anvayinaḥ kasyacid eva āśritya lokaḥ kāryatāṃ prajñāpayati. sā eva āśliṣṭa-bheda-dhīḥ | sādhyaḥ sādhanatāṃ nītas eva āsv a-bhinna-pratibhāsaḥ. na vai tad-darśane eva āha iti. yat punaruktam ubhaya-pakṣaeva āhāra-kāla-āder hetutve ’patya-janmani | eva, āhosvid anyathā iti. tat tu cintyamānam iha eva, āhosvid artha-antaram. agner artha-antaraeva. itaretara-bhedo ’sya bījaṃ sañjñā yadeva ity a-niścito na anaikāntikaḥ syāt. na vai eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ – eva ity ato ’bravīt | viruddha-viṣaye ’nyasmin eva ity an-upakārakatvān na saṃyogena tadvat syāt. eva ity an-upakārakatvān na saṃyogena tadvat syāt. eva ity anapekṣaṇīya ity uktam. svabhāvaeva ity anyatvam eva. na ca taj-janma-lakṣaṇāt eva ity apārthakaṃ tat-siddhaye vacanam. na aneva ity apārthakaṃ tat-siddhaye vacanam. na vai eva ity abhiprāyād a-doṣa iti cet, na, anyataraeva ity artha-avisaṃvādād anumānam api. atha vā eva ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ eva ity avadhāraṇa-arthas tu-śabdaḥ. vidyamāno hi eva ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na, eva ity avyabhicāraḥ. na apy ākāra-bheda eva tadeva ity asiddhaḥ. nanu pakṣa-ādīnāṃ parasparato eva ity uktam abhyupagamya vādam a-sādhana-aṅgaeva ity ukte, an-upalabhyamānaṃ tādṛśam asad iti eva ity ubhayīṃ gatiṃ na ativartate. tayoś ca sa eva iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ eva iti kathaṃ kadācit kriyā-virāmaḥ. yasya api eva iti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak eva iti. kāryaṃ ca ayaṃ kevalo ’pi samarthaḥ san eva iti kim an-iṣṭam. a-kriyasya eka-vyaktieva iti gaditaṃ nānā-ekasmān na ced bhavet || na eva iti cet, icchātaḥ śabdāḥ pravartante. na tadeva iti cet. uktam atra – sambandhe ’py ekatra eva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ eva iti cet, tat kim ayaṃ tapasvī ṣaṇḍham udvāhya eva iti cet. tatra katham a-dṛṣṭāntikā asattāeva iti cet. na, ya eva tu ubhaya-niścita-vācī eva iti cet, na, ya eva tu ubhaya-niścita-vācī ity eva iti cet, na, sākṣiṇāṃ yatnena pratipādyatvāt, eva iti cet, nanu tasya eva kaivalyam iti ghaṭaeva iti cet, nyāya-vādino jāḍyād uktam a-jānan eva iti cet, sa katham idānīm a-kṣepa-kriyāeva iti cet, saṃśayena jijñāsoḥ prakaraṇaeva iti cet. sarvadā tarhi go-śabdād a-pravṛttiḥ, eva iti. tad-artha-antaratve ’pi tasya iti punar

eva SV_04627 VN_05707 SV_15312 NB_02024 PV_02230 SV_05516 SV_06404 SV_07619 SV_05614 SV_14413 HB_02514 V3_13510 VN_04310 VN_02023 V3_06701 V2_08105 SV_15202 V3_08111 V3_08106 VN_00915 SV_02528 V1_04406 SV_06003 VN_03104 PV_04178 PV_03169 HB_02310 SV_15827 VN_05418 NB_03040 PV_03119 VN_00216 V3_04810 SV_09207 SV_08206 VN_03105 V1_00610 SV_15812 PV_03320 V1_03311 PV_03501 PV_03321 V1_02506 PV_04121 SV_07002 SV_04926 SV_05114 SV_04914 SV_04922 SV_09211 SV_12225 SV_13106 V3_05205 PV_03127 V1_01803 V1_01314 SV_07409 SV_16124 SV_10501 PV_03296 PV_03291 V1_03804 SV_16210 VN_00915 VN_01718

eva

480

tad-viśeṣaṇatvena avasthitā vyaktir ākṣiptā kāraṇam iti. tad-abhāve pratipattir bhavaty idānīm a-tad-darśinā tāni pratikṣeptavyāny te ca tādātmya-tadutpattī svabhāva-kāryayor tatra hi sva-dhīḥ || sambandhaḥ sa tathā pratibhāse samānā iti yuktam, kiṃ tarhi tad -rūpaṃ vā syād a-tad-rūpaṃ vā. tādrūpye tad -buddhir na iyam arthavatī kevalaṃ viplava tad api prati-dravyaṃ bhedād bhidyata lakṣaṇatvāt. tad-a-tat-kriyā-vikalo na kartā kutaścit syāt, taj-janana-śakti-sāmye tu tad -pakṣa-vādī sākāṅkṣaḥ syād a-samāpta-vākya -arhaḥ. a-sambaddha-abhidhāne nirarthakam ’pi sādhya-dharme ’ntar-bhāvāt pakṣī-kṛta pratiyoginaṃ sādhayati, bādhā punas tata -dhātv-āyatane ’pi skandha-traya-svabhāva vā kuta etad a-vitatha-artha-pratītaya gamakaḥ – yaḥ prayatnānantarīyaḥ so ’nitya iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’nitya -prāptasya yo ’nupalambhaḥ sa svabhāvasya pratipādyate vidhinā na vastu-rūpam abhimukhī-kurvanti. tad api leśataḥ sūcitam yasmāt tatra api taruḥ | ayam apy ayam -sādhanād viruddho hetur asmābhir ukta sāmānyānāṃ na vidyate | vṛkṣo na śiṃśapā -adhigateḥ punaḥ | śabda-artho ’rthaḥ sa -virodhāt. tasmāt – yat sat tat kṣaṇikam evaṃ sāmānye ’pi prasaṅgaḥ. na brūmaḥ śabda -abhidhānaṃ vādino ’rtha-antara-gamanam svarūpeṇa iti sādhyatvena iṣṭaḥ. svarūpeṇa dṛṣṭa-sāmyena tad-grahāt || nidarśanaṃ tad tena yat sat kṛtakaṃ vā tad anityam samāna ity atra yadi sādhya-dharma-sāmānyena tad ayaṃ pratīyamāno ’pi sambandhi-rūpa vṛttiḥ. yathā pācaka-ādiṣu. nanu tad viruddho hetur asmābhir ukta eva iti bhavaty darśanād bhāva-siddhir iti cet, nanu tad iṣyate. tataḥ śabda-śrutir iti cet. nanu tad apy āropeṇa vṛttitaḥ || kā artha-saṃvid yad kā iyam artha-saṃvid yā pramāṇa-phalam. yad mataḥ || yugapad buddhy-a-dṛṣṭeś cet tad tat || atha so ’nubhavaḥ kva asya tad buddher an-upalakṣaṇāt ||24|| ekam tad-asādhāraṇaṃ matam || na udāharaṇam a-pṛthak-siddhānām āśraya-āśrayi-bhāvaḥ. tad na ca evaṃ pratyabhijñānam, kiṃ tarhi tad bhinna-bhāva-janmano vikalpa-vibhramāt tad abhāvāt prakṛti-bhinneṣv artheṣu tad tad-vyāvṛtti-viṣaya-dhvani-saṃsṛṣṭaṃ tad abhāvam eva na icchet. tena a-vacanam. tad sambhavo yāvatā teṣām api puruṣāṇām a-śaktir eva syuḥ. tat saty apy āvaraṇe jñāpayeyur vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur -a-bhedataḥ || tasmād viśeṣa-viṣayā sarvā daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā paśyati darśanāt. atha vā pratyakṣa-sādhana svabhāva iti svabhāvād a-pracyuter anapekṣya deśa-kāla-niyama-ayogāt. niyame ca tasya asattā punar atra anupalabdhir eva. ata anurodhi cet | tat-tulyaṃ vikriyā-vac cet sā -vṛttitvāt kadācid bhrānti-kāraṇam || yathā rūpo jāyamāno lakṣyate. tatra yathā-lakṣaṇam vā a-kriyā-abhiniveśo ’stu. tasmāt sarvā ’nupalambhaḥ sa svabhāvasya eva iti pūrvakā -vacane yathoktāt sādhana-vākyād bhavaty

eva iti tadvān abhidheyaḥ syāt. na ca jātieva iti tayoḥ pṛthag vacane ’pratibhāyāḥ ko eva iti. tasmād a-kṛtakaṃ ca syād syān mithyāeva iti tābhyām eva vastu-siddhiḥ. pratiṣedhaeva iti dṛṣṭāv api na hīyate | samavāya-ādyeva iti. dvayasya grahaṇād a-doṣa iti cet. tathā eva iti na anyas tato bhidyeta. na hi tasya rūpam eva iti na asmākam asyā viṣaya-nirūpaṇaṃ prati eva iti na ekaṃ bhedānāṃ kāryam asti. na eṣa eva iti na kasyacid dhetur a-hetuś ca na apekṣate. eva iti na kāryaṃ dṛṣṭaṃ kāraṇaṃ vyabhicarati. eva iti na dūṣaṇa-avasaraḥ, sthita-vacane tu eva iti na pṛthag a-vijñāta-arthaṃ nāma eva iti na pṛthag asya upanyāso vyākhyānaṃ vā. eva iti na pramāṇa-bādhanād virodhaḥ. satyam, eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃ eva iti. na hy agnir himasya bheṣajam ity-ādiṣu eva iti nitya-vyavacchedena, asya vākyasya śabdaeva iti nitya-vyavacchedena gamakatā iṣṭā syāt, eva iti pūrvakā eva iyam anupalabdhiḥ. tasmād eva iti, pramāṇa-antarasya śabda-antarasya ca eva iti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ eva iti prasaṅgo na nivartate ||118|| ekaṃ eva iti bhavaty eva idaṃ nigraha-adhikaraṇam, eva iti yathā prakaraṇe kvacit || sarva-śruter eva iti vacane na virudhyate || mithyā-avabhāsino eva iti vyāpti-siddhiḥ. artha-antare gamye kāryaṃ eva iti. śabdas tv avaśyaṃ tal-lakṣaṇas tasya eva iti sa nigraha-arhaḥ. na kaścit tat-kathitaeva iti sādhyatvena eva iṣṭo na sādhanatvena api. eva iti sāmānya-a-grahaṇaṃ yadi | nidarśanatvāt eva iti sidhyati, tāvatā ca sādhana-dharma-mātraeva iti, syāt tadā na eva kaścit sapakṣaḥ, eva iti svarūpeṇa na abhidhīyate. tasmān na eva idaṃ cintyate kathaṃ teṣv api iti. cintitam eva idaṃ nigraha-adhikaraṇam, yady evaṃ-vidhaḥ eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma eva idaṃ paryanuyujyate kathaṃ tata iti. aeva idaṃ pratyakṣaṃ prativedanam | tad-arthaeva idaṃ pratyakṣaṃ prativedanam. asti idaṃ eva idaṃ vicāryate | tāsāṃ samāna-jātīye eva idaṃ vicāryate | sarūpayanti tat kena sthūlaeva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-anekaeva idam adhikṛtya idam ucyate | lakṣaṇatvāt eva idam an-upakārakasya āśrayatvaṃ na eva idam iti. tan na tad ekam anekatra paśyato eva idam iti pratyabhijñānaṃ na vyatiriktasya eva idam iti pratyabhijñānaṃ na syāt. na eṣa eva idam iti sva-anubhava-vāsanā-prabodhena eva idānīṃ katham abhāvo na asti iti. yat punar eva idānīntana-puruṣa-vat. atra api śaktieva indriya-ādayaḥ. na ca tathā. tasmāt tena eva indriya-ādayaḥ, na ca tathā. tasmāt tena eva indriya-jā matiḥ | na viśeṣeṣu śabdānāṃ eva indriya-jā matiḥ ||17|| tatra sāmānya-aeva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ eva indriya-saṃskāraṃ vijñānaṃ janayet. saṃskṛtaeva indhanatvād dahana-upādāna-lakṣaṇatvād eva iyaṃ kāraṇāt kārya-anumāna-lakṣaṇatvāt eva iyaṃ kiṃ niṣidhyate || sarpa-ādi-bhrānti-vac eva iyaṃ parokṣa-artha-kalpanā smaraṇa-ādikā | eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi eva iyaṃ varṇa-ānupūrvī prasiddha-kārya-kāraṇaeva iyam anupalabdhiḥ. tasmād anena kvacit eva iṣṭa-artha-siddhir ity apārthakaṃ tasya

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eva

481

apy a-sambaddham, na hi varṇa-krama-nirdeśād -dharma-sthitāv api | sādhyaḥ syād ātmanā icchāyām eva sāmarthyam avasthitam iti sā sāmānya-ākṣepāt tat-siddhau siddham bhāva-an-abhyupagamāt. yathā keṣāñcid nānā-dharma-vyavasthāyām api svayam ātmanā sādhyam. na punas tad iha sādhyatvena svayaṃ jñānān nāma-ādy etena varṇitam || sā ity ātma-saṃvidaḥ || ity artha-saṃvit sā -apauruṣeya-cintayā ātmānam āyāsayati. tata iṣṭaḥ. svarūpeṇa eva iti sādhyatvena kiṃ tu tad eva sāmānyam a-pratipakṣam – idam asiddha-viruddhe ca hetvābhāsa-vacanād ity āha. tad api bhāvo na bhavati ity ca bhāva-nivṛttau prastutāyām a-prastutam -doṣo ’pi na asti. pariśiṣṭa-abhāvas tu prāg uktam. tad-a-sādhanatva-nyāyaś ca pūrvam iti tad-anupalambhaḥ svabhāva-anupalambha pratīteḥ. tathā ca anena artha-antara-bhāva iti sādhye ’stitā ucyate | arthāpattyā ata -hetvābhāsa-pūrvakatvāt tad-abhidhānena tat-prayojanā ity a-tat-prayojanebhyo bhinnā eva antar-bhavanti iti hetvābhāsa-vacanena -sambandhīni sarvāṇy eva hetvābhāsa-vacanena -prakāraṃ vyatirekaṃ varṇayatā avinābhāva ca tatra a-samarthāḥ samarthaś ca na tatra apy eka-upalabdhyā anya-anupalabdhir tatra apy eka-upalabdhyā anya-anupalabdhir tasmāt tatra eva bhāva iti na bhāva tat-sādhana-nir-doṣatāyāṃ hi tad-abhyupagama anyo ’pi iti kaścana ||240|| tasya api tad bhūta-dharma-viśeṣa-parigraheṇa, yathā tatra -bhūta-dharma-bheda-parigraheṇa yathā tatra ca kāryaṃ bhāva-abhāva-vat tata -viśeṣāt kāraṇāt kārya-utpattau viśeṣasya nāśāt. yo hi yasya svabhāvaḥ, sa sva-hetor na ca imāḥ kalpanā a-pratisaṃviditā asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata īdṛśam ||36|| iti saṅgraha-ślokau. etena -hetāv antar-bhavati iti, sā tad udāharaṇena kadācana | yathā na kṣepa-bhāg iṣṭaḥ sa atiśerate ca. tato vyañjaka-atiśayāt kārakā ato yad eva asya svabhāvena grahaṇaṃ tad upakurvāṇāś cakṣur-ādaya ādheya-atiśayam viśeṣa-utpattāv api sahakāriṇā kṛta-viśeṣa phalam iṣyate | (41ab) yeṣāṃ buddhir dharmiṇaḥ | bādhā-sādhya-aṅga-bhūtānām anena na pratyavekṣyate sambhavati na vā iti. sa rāga-ādayo viṣaya-upalambhaś ca pratividitā tac-chaktir upayujyate. śakty-upayoge hi sa vācyam. tasya upayoge śaktāv arthakriyāyām vyatirekiṇo ’bhyupagame ’tiprasaṅgād dravyam -kramaḥ. pareṇa api tad ucyamānaṃ plavata sthāpayitrā kriyate. artha-antaratve tatra tasmāt sarva eva vastu-sambandhā janakasya tasmāt sarva eva vastu-sambandhā janakasya iti kathyate || sarva-sādhana-doṣeṇa pakṣa -doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya -vṛddhimat | gurutvaṃ kāryam ālāya yadi na -siddhiḥ syāt, na tu tulya-yogya-avasthasya uktas teṣām upalabdhi-lakṣaṇa-prāptānām ca kāryatā ||261|| yat khalu rūpaṃ yata eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir uta anyad eva kiñcit. sa eva cet tathā uta anyad eva kiñcit. sa eva cet, tathā

eva iṣṭa-artha-siddhāv ānarthakyam. yad eva kiñcid eva iṣṭa ity upāttā svayaṃ-śrutiḥ || śāstraeva iṣṭa-vastu-svabhāva-anukarṣiṇī proktā syāt. eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ eva iṣṭaḥ pratigho janmināṃ tathā | nāśaḥ eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara eva iṣṭam, sādhanatvena abhidhānāt. svayam iti eva iṣṭā arthavatī kena cakṣur-ādi-matir matā | eva iṣṭā yato ’rtha-ātmā na dṛśyate | tasyā eva iṣṭer an-abhyupeta-bādhāyāṃ tad-anyasya api eva iṣṭo na sādhanatvena api. yathā śabdasya eva iha na anyad iti. yady avaśyam ete ’n-anyaeva ukta iti na pṛthak pratijñā-virodho vaktavya eva uktaṃ bhavati. evaṃ hi sa nivartito bhavati. eva uktaṃ syāt. na hi kasyacid bhāvena bhāvo na eva uktaḥ. api ca, eka-kāryeṣu bhedeṣu tat-kāryaeva uktaḥ. uktaṃ ca idam āgama-lakṣaṇam asmābhiḥ, eva uktaḥ. tathā tad-viruddha-upalambhaḥ, yathā eva uktaḥ syāt. na tayoḥ parasparaṃ vivekaḥ. aeva uktam ekena dvaya-darśanam || īdṛgeva uktā iti na pṛthaṅ nigrahasthāneṣu uktā iti, eva uktāḥ. na punar eṣām anyā tat-kāryatā anyatra eva uktāḥ. yat tu viruddham uttaraṃ para-pakṣe eva uktāni iti na pṛthag vācyāni syuḥ. arthaeva ukto bhavati. tathā hy ātma-abhāva eva na eva ucyata iti kiṃ śabda-prayogaiḥ. tataś ca eva ucyate. anyathā a-niṣiddha-upalabdher abhāvaeva ucyate, anyathā hy a-niṣiddha-upalabdher eva ucyate, na itareṇa apy abhāva eva, yena bhāvo eva uttara-a-pratipattir iti tāvatā eva pūrvam eva uttaram, evam apauruṣeyatve ’pi kim idānīṃ eva utpattiḥ. anayā diśā anye ’pi svabhāva-hetueva utpattiḥ. anayā diśā anye ’pi svabhāva-hetueva utpattiḥ. tasmin sati niyamena bhavatas tadeva utpattir na syāt. a-viśiṣṭād viśeṣa-utpattau eva utpadyamānas tādṛśo bhavati, na punas tadeva udayante vyayante vā, yena satyo ’py aneva udāharaṇam apy atra sadṛśam āha – na santi eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo eva udbhūta-nāśakaḥ || kṣaṇam apy anapekṣatve eva. upakārakasya gaty-antara-abhāvāt. tad etac eva upakāratvena api iti. tayor ātmani sambandhād eva upakurvate. sa tasmād eka-svabhāvo na bhavati eva upatiṣṭhet, anavasthā evaṃ syāt. na ca eva upadarśita-grāhya-grāhaka-ākārā utpadyate, eva upadarśitā || tatra udāhṛti-diṅ-mātram ucyate eva upadiśann upaplavād vedaṃ veda-arthaṃ vā eva upayanty apayanti ity anityāḥ. ta evameva upayuktaḥ syāt, tac ca na asti ity uktam. eva upayujyata iti kiṃ na iṣyata iti kim antarāle eva upayujyata iti vācyam. tasya upayoge śaktāv eva, upayoga-abhāvāt. viṣaya-upadarśanam upayogaś eva upayoga iti kaḥ patataḥ pratibandhaḥ. eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa eva uparudhyate | tathā api pakṣa-doṣatvaṃ eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva eva upalakṣyate || ā sarṣapād gurutvaṃ tad dureva. upalabdhi-lakṣaṇa-prāptasya anupalabdhir eva upalabdhir anupalabdhiś ca veditavyā. anyeṣāṃ eva upalabhyate tasya tad-upalabdhi-nāntarīyakām eva. upalabhyasya anupalambhena api tasyā eva eva upalabhyeta viśeṣa-abhāvāt. anyac cet katham eva upalabhyeta, viśeṣa-abhāvāt. viśeṣe ca uktam.

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eva

482

-bhūte ca viveka-utpāde ’ṅgulyaḥ prasāritā cakṣur-vijñānasya upalambha-ātmatā, tasya upalabhyate sarveṇa. saṃskṛtasya saṃskṛtena avaśyaṃ parārthair bhavitavyam iti. asty vā tatra na asti iti nyāyya eṣaḥ. asty nimittam arthe. sa tu tais tadvān eka -viṣāṇa-abhāva-vādinam upahasann ātmānam -anapekṣāḥ samāropita-gocarā āntaram -arthasya bhedinaḥ | yo ’pi manyate bhinnā sva-ātmany a-bhedāt sarva-ātmanā grahaṇe ka tadvattvena na gṛhyate. yadi punaḥ kevalān tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa 82|| tathā hy uṣṭro ’pi syād dadhi, na api sa -rūpaḥ sādhayitum iṣṭaḥ, kiṃ tarhy abhāva padam. vākyaṃ ca eka-avabhāsi mithyā iṣyate. tadā api kāla-kṣepo na yukta iti dus-taraṃ vyasanam āpannaḥ. tata -antare | tyājya-upādeya-bhede hi saktir yā -arthatvān na akṣāṇāṃ vyarthatā iti cet | sā buddhir vikalpikā bhrānti-vaśād anityo bhavati, kiṃ tarhi paścād api nitya apy eka-sāmānya-upakaraṇa-śaktiḥ, evaṃ tad bhāsamānāṃ puras tataḥ || anyathā hy ādyam tu sarvagataṃ sāmānyaṃ tasya api vyaktā na aparāparaṃ janayanti iti cet, na, tatra ca vācakaṃ pṛthag-rūpam upalakṣayāmaḥ. ekam -arthatvād upakṣepasya. tatra api saṃvedanam tena asādhāraṇam āha. yasmān na etad ’pi bhedāḥ paraspara-an-anvaye ’pi prakṛtyā cet, na, tatra eva ekatra sāmarthyāt, tasya pratiṣedho na sambhavet. na hi paryudāsa śabdāḥ kiṃ viveka-viṣayā ity a-sthānam pratiṣedha eva kriyate. api ca, vyavahartāra ’bhidhāyakāḥ ||93|| na khalu vai vyasanam ’py a-bhedas tat-kārya-viśeṣasya iti ta prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad tarhi kaivalyam. tena ekena sahitā janayanty bhedād a-bhedinaḥ. sa ca a-rūpaḥ. tam pratītir bhaviṣyati iti. jaḍa-pravṛttir utpādana-yogya-avasthāḥ, yena nitya-anuṣakta ātmā sa tadā eva tato bhavati iti janyatā sa sattā-anubandhī. pratyākhyeyā ata sāmyāt sa-rūpāḥ pratīyante, tathā api bhinna sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa te bhāvā a-tad-arthebhyo bhinnā iti bheda vaidikāḥ śabdāḥ, tathā api sambhāvyam avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa parasparato bhedād a-vipakṣatvaṃ pakṣe ’sty tad-āgama-viruddha-abhyupagamaś ca tena -ādi-vyavasthā, vijñapti-mātratāyāṃ sā -a-niścayo hy a-vipakṣa-śabdena ucyate. tata ekatara-nigraha-antāyāṃ kathāyāṃ svayam || yad a-pramāṇatā abhāve liṅgaṃ tasya ca nyāya-darśinām iti. ebhiḥ kathā-viccheda -mātreṇa abhyāsa-bala-utpādinī bhavaty -mātreṇa abhyāsa-bala-utpādinī bhavaty eko ’pi tām arthakriyāṃ tat-svabhāvatvād na hi vināśa-hetur bhāva-svabhāvam ||328|| sva-icchā-vṛttiḥ saṅketaḥ sa iha karmaṇi na pācaka ity ucyeta. pacata ||212|| kalpanā-viṣayatvāc chabda-artha ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha iṣyate || yadi bāhyo ’nubhūyeta ko doṣo na kṛta-saṅketatvāt. a-vyavahāra-upanītaś ca na

eva upalabhyeran, na hi svayaṃ svabhāvād aeva upalambha-ātmanaḥ sataś cakṣur-indriyād rūpaeva upalambhād iti. tatra na saṃskṛtasya eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, eva upalīyate. tasya nānā-upādhīnām upakāraeva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na eva upādānaṃ vikalpa-vāsanā-prabodham āśritya eva upādhayaḥ parasparam āśrayāc ca. taneva upādhi-bhedo ’-niścitaḥ syāt, sarva-upādhyeva upādhīñ śabda-jñānāny upalīyeran, tadā tasya eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na eva uṣṭraḥ, yena anyo ’pi syād uṣṭraḥ. tathā eva eka-aneka-pratiṣedhāt. ataḥ so ’pi na samūhas eva. eka-anekatva-ayogāt. na hy ekam. anekayā eva. eka-avayava-pratipatti-kāla eva sarveṣāṃ eva eka-darśanād anya-abhāva-pratītir iti cet, eva eka-bhāvinī || sā bījaṃ sarva-saktīnāṃ eva eka-rūpāc chabda-āder bhinna-ābhāsā matiḥ eva eka-vastu-grahiṇī iva pratibhāti. na punar eva, eka-svabhāvatvāt. sa tarhi bhāvaḥ svabhāvena eva ekaṃ vijñānaṃ kurvantu. kiṃ ca, kāryaś ca eva ekaṃ saṃyojyeta artha-sambhavāt | jñānaṃ na a eva ekatra sā vyaktyā a-bhedāt sarvatra-gā yadi | eva ekatra sāmarthyāt, tasya eva ekasya janane eva ekadā varṇa-anukrama-śravaṇe śabda-ātmānaṃ eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. eva ekam udāharaṇam adhikṛtya idam ucyate, sarvaeva ekam eka-ākāraṃ pratyabhijñānaṃ janayanty eva ekasya janane samarthā na anyasya iti na eva eko naño viṣayaḥ, kiṃ tarhi prasajyaeva etad āśaṅkāyāḥ. tasmāt siddham etat sarve eva etad evaṃ vyāpāra-vad iva samāropya eva etal lokasya yad ayam a-saṅketayann aeva ete kāraṇa-śakti-bhedā yathāsvaṃ prativiśiṣṭa eva. etena kārya-liṅga-udāharaṇena svabhāvo ’py eva. evaṃ tarhi tābhir vinā api pratyekaṃ eva eṣā gṛhṇatī tathā viplavata ity uktaṃ prāk. eva eṣā, yā śabdānāṃ lakṣaṇe pravṛttiḥ. avayavaeva eṣāṃ paraspara-kṛto viśeṣaḥ syāt, tad-upāyaeva eṣāṃ parasparato ’pekṣā. sāmānyaṃ punar aneva eṣāṃ sambandhasya api nityatā | (283ab) ata eva eṣāṃ svabhāvaḥ, tena kiñcid eva kasyacit eva eṣāṃ svabhāvo na asti yas tad-utpādanaḥ śālieva eṣāṃ svabhāvo na asti yas tad-utpādanaḥ śālieva eṣām a-bhedaḥ. evaṃ-jātīyāś ca sarve samūhaeva eṣām a-yathārtha-jñāna-hetutvam. na hi puruṣa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kāryaeva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid eva kathaṃ bhavet, tad-upagama āgamasya tyāgaeva kathaṃ sidhyati. uktam atra – grāhya-grāhaka eva katham abhāva-niścayaḥ. yasmād idam iha eva kathā-antaṃ pratipadyata iti. idam api yadi eva kathyate | tad atyanta-vimūḍha-artham ā-goeva karaṇīyaḥ, na hi kaścid arthaḥ kvacit eva karuṇā. tathā hi dharma-ālambana-ādayo maitry eva karuṇā. tathā hi sattva-dharma-ādy-ālambanā eva karoti. tad-anyasya api tat tulyam iti so ’pi eva karoti, sva-hetubhya eva tasya anyato eva kartuṃ śakyate na anyatra iti na uparodho eva karma-sad-bhāvāt. tata eva a-sambandhān na eva kalpitaḥ. tasya vastv-āśraya-anupalambho eva kalpitaḥ. tasya vastv-āśraya-anupalambho eva kaścana | idam eva kim uktaṃ syāt sa bāhyo eva kaścij jñeya-ādi-śabdo ’sti, vākya-gatasya

eva VN_00920 SV_12411 SV_03412 PV_03464 V3_04810 SV_08726 VN_04201 VN_01220 SV_14022 V2_08206 SV_10003 V3_08505 V3_06306 V2_06806 V2_07911 HB_01502 SV_01630 V2_09908 V1_00510 HB_02510 V3_07301 V3_10209 SV_16307 SV_08718 SV_00705 V3_08302 SV_13001 V3_05301 SV_13117 V3_08308 VN_01513 NB_03022 SP_00012 V3_11112 SV_01005 HB_01713 V3_10903 SV_00903 V1_03706 SV_04209 HB_01413 SV_12310 VN_06806 SV_11323 VN_04518 VN_04604 SV_04329 VN_06205 V3_08301 SV_12315 SV_03627 SV_04112 SV_01625 V3_04206 SV_12415 V3_13702 SV_05006 VN_04109 SV_04605 SV_08117 SV_08718 VN_03222 PV_03333 SV_13607 PV_03235

eva

483

’nupalabdho ’sad-vyavahāra-viṣaya iti. na puruṣaḥ kāvya-kṛt syāt. a-karaṇe vā na ucyate na pāka eva. na vai pākena anya tad-vyaktatva-a-viniścayāt || atha arthasya -dharma-sāmānyena eva iti, syāt tadā na tasya eva vastunaḥ ||175|| atha api syān na -siddhāv an-arthakaṃ nirarthakam, yasya na ghaṭasya prādur-bhāvaḥ, kiṃ tarhi mṛd-ātmā dūṣyaḥ ku-hetur anyo ’pi (267a) na ’nya-anapekṣaṇāt. api ca na vināśo nāma anya uktaṃ ca atra na vināśo nāma anya vyākhyātam. tatra api bhūta-pariṇāma ca a-hetukatvam. anyathā abhāva iti bhāva ’napekṣā syād viṣaya-antara-vat. tena -ayogāt. na api caramasya a-sāmarthyam api bhinna eva eṣāṃ svabhāvaḥ, tena kiñcid vṛkṣaḥ śiṃśapām. śākhā-ādimad-viśeṣasya vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya iti sā tena abhāvaṃ pratipādayantī liṅgam na syāt, kāraṇa-śakti-pratiniyame hi kiñcid sādhanam. pradhāna-ādi-śabda-vācyasya ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala -śauca-dharma-parāyaṇānāṃ ca tan-nimittam -hetu-pratyaya-niyamita-svabhāvatvāt kecid sambhavāt ||8|| na hi samagrāṇi ity eva na anumīyate. yena na samagrāṇi ity iti. kāraṇa-dharma-darśanāt puruṣa-vyāpāra sahakārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta sahakārīṇi pratikṣipāmaḥ. kiṃ tv apekṣanta an-anya-apekṣaṇī ity ucyate. samagrāṇy prasāritā na muṣṭiḥ. tad yadi prāg asad -ādau. asti ca iha dhūma iti. iha api siddha kārya-kāraṇatā yadi || yoga-upādhī na tāv sāmarthyam asti iti. tasmān nāntarīyakam ca na asti ity uktam. tasmān nāntarīyakam tasya api – kathaṃ sa kevalo ’pi karoty ity a-niścito vyatirekaḥ. na hi rāga-ādīnām rāgitā-ādi-vat ||12|| na hi rāga-ādīnām -rūpatvāt sva-vid api iyam artha-vid svalakṣaṇaṃ samānam iti pratyeyam atha anyad tāny enam apara-pratyaya-sannidhāna eva viśeṣaḥ. satyam asti. na kevalaṃ tayor -bhāva iti. atra api yathoktaṃ kṛtvā cintyam asiddheḥ. yogyatāyāṃ ca svato yogyatve ’rtha apaśabdaś cec chabde pratītiṃ janayet, artha eva tu janayet. samaya-vaśād vartamāno ’rtha kalpanā-āropitaṃ kṛtvā vyavahāre sarvathā sa dūṣaṇāt. prasaṅgam antareṇa āñjasena sāmagrī-mātra-anubandhinī iti svabhāva-bhūtā vicārayiṣyāmaḥ. api ca, na mantro nāma anyad ca kathaṃ bahuṣv eka-vacanam. na hi nagarāṇy dadhi-trapusa-ādayaḥ. syād etat – sāmānyam kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta anyad atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad dharmatvāt. uktam atra, na mantro nāma anyad āsām api parasparam eṣa prasaṅga ity ekam kāraṇaṃ bhinnāv api. na hi tatra anyad eva iṣṭa-artha-siddhāv ānarthakyam. yad tad ayaṃ śabdān api kvacin niyuñjānaḥ phalam ||160|| atha api pācakatvam iti sāmānyam syuḥ, na anye ’-tat-svabhāvatvād ity atra na eva na pratijñayā hetor bādhanam. na ca ekam ’nubhūyeta ko doṣo na eva kaścana | idam sādhyeta. anitya-a-vyāpitāyāṃ ca doṣaḥ prāg ’nyonyaś cetasāṃ tasya vastunaḥ | ekasya

eva kaścit kvacit kathañcid anupalabdho ’py asadeva kaścit tadvad ity a-pūrvā eṣā vāco-yuktiḥ. eva kaścit pācako nāma abhidhīyate yādṛśo eva kaścit sa viśeṣo vyaktir iṣyate | na aneva kaścit sapakṣaḥ, tathāvidhasya a-sambhavāt. eva kaścid a-kārako ’sti. sarveṣāṃ sarvatra eva kaścid arthaḥ, tan nirarthakam iṣṭam iti cet, eva kaścid ghaṭaḥ. na hy ekas trailokye mṛd-ātmā, eva kaścid dharmo yaḥ samāna-jātīyam anveti. eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kaścid bhāvāt, svabhāva eva hi nāśaḥ sa eva eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādieva kaścin nāma antareṇa uktaḥ syāt. tasmān na eva kasmād upakriyata iti cet, atra vastueva, kasyacit karaṇāt. a-kāriṇo ’pi pratyayaeva kasyacit kāraṇam. tatra yo ’-vyavadhāna-ādieva kasyacit tathā-prasiddheḥ, sa tasya svabhāvaḥ. eva kasyacit tathā-prasiddheḥ. sa tasyāḥ eva. kasyacit saṃvāde ’pi taj-jātīyasya eva kasyacit sādhanāya upādīyeta na aparam, tasya eva kasyacid arthasya abhāvān nir-viśeṣaṇā eva sā. eva kasyacid bhāva-abhāvayor vṛtti-vyatirekavān eva kasyāścid siddher asiddher viparyaye ca punaḥ eva kārakāḥ syuḥ, na anye ’-tat-svabhāvatvād ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrī eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrī eva kāraṇam. ataḥ pauruṣeyaṃ syāt. nityaeva kāraṇāni tad-avasthā-upakāriṇam artham, tato eva kāraṇāni tad-avasthā-upakāriṇam. tato eva kāraṇāni yogyatām apy anumāpayanti, aeva kāraṇe kāryaṃ bhavet, kiṃ na sarvaḥ sarvasmād eva kārya-kāraṇa-bhāve kāraṇe sādhye kārya-hetur eva kārya-kāraṇatā atra kim | bhedāc cen nanv eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt, eva kāryaṃ ca tasmān na utpadyata iti tad-avastho eva kāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatāeva kāryaṃ spandana-vacana-ādayaḥ, vaktu-kāmatāeva kāryato draṣṭavyā. ata eva na pramāṇaeva. kiṃ ca ataḥ. yadi svalakṣaṇaṃ kathaṃ eva kiṃ janayanti, kadācid anyathā api syuḥ. eva. kiṃ tarhi ḍiṇḍika-purāṇa-itarayor api. na ca eva, kiṃ te yathā-lakṣita-prabhedās tathā eva, eva kiṃ na iṣyate. samayas tarhi kathaṃ śabdaeva kiṃ na janayati. na hy etasya arthāt kiñcid eva kiṃ na pravartate. evaṃ hi pratipattieva kiṃ na buddhir anuvidhīyate. eka-śabdaeva kiṃ na vyabhicārita iti cet, yat kiñcid etat, eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na eva kiñcit. kiṃ tarhi satya-tapaḥ-prabhāvavatāṃ eva kiñcit. kutas teṣām samāhāraḥ. prāsāda-puruṣa eva kiñcit tāsu tathābhūtāsu vidyate, tata eva eva kiñcit. sa eva cet tathā eva upalabhyeta eva kiñcit. sa eva cet, tathā eva upalabhyeta, eva kiñcit satya-ādimatāṃ vacana-samayād iti. eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe eva kiñcit sāmānyam asti yat tathā pratīyeta. eva kiñcid a-sādhana-aṅgasya vacanam, tad eva aneva kiñcid īhituṃ yuktaḥ. tac ca sarvaṃ tyāgaeva kiñcid bhavet. saty arthe tat-samavāyasya aeva kiñcid viruddham asti. ekatve tu tasya tatra eva kiñcin na asti iti bruvāṇaḥ kaścit tateva kim uktaṃ syāt sa bāhyo ’rtho ’nubhūyate || eva kīrtitaḥ ||260|| atha mā bhūd ayaṃ doṣa ity eva kuto rūpaṃ bhinna-ākāra-avabhāsi tat ||

eva VN_04303 SV_13717 SV_01802 SV_14922 SV_11317 SV_14508 V3_09210 SV_14526 HB_03104 SV_05117 SV_13301 HB_02911 PV_03198 SV_13411 SV_14623 PV_03319 SV_08514 V2_06904 V2_08206 PV_04132 SV_03901 SV_08728 SV_05009 SV_08525 V3_12501 SV_03118 SV_02021 SV_07523 V3_07805 SV_03721 HB_00806 V3_13507 SV_01209 V2_09405 V3_02505 VN_05016 VN_05006 V3_02502 PV_04204 V3_05601 SV_10724 V2_06605 V3_02007 VN_05611 VN_05203 VN_05507 VN_05114 SV_07016 PV_04074 SV_03902 SV_04020 PV_03243 SV_05121 SV_15123 SV_08902 SV_13220 SV_06212 SV_11707 PV_04190 V2_05008 SV_16008 SV_11119 SV_16914 V3_02705 SP_00006

eva

484

sa yadi prakṛta-artha-sambaddhaṃ gamakam ye punar asiddha-upalambhanāḥ kārakā tan-mātra-anubandhaḥ khyāpyate. sva-kāraṇād teṣāṃ sattā-anubandhī nāśa iti brūmaḥ. ta yad artha-pratīti-jananam. tat samayena na hi bhāvasya kiñcit kadācid bhavati. sa -ādīnāṃ vyākhyātāḥ. tatra api hi śabda nanv atra na tasya kiñcid bhavati na bhavaty paśyann anyan na asti iti pratīyāt. tasya api ca, parasya api na sā buddhiḥ sāmānyād varṇa-pada-vākyāni śrūyante, dhvanīnām pradeśe ’bhāva eva iti cet, nanu tasya -ādiṣu || pratyuktaṃ lāghavaṃ ca atra teṣv karma-ātma-abhyupagantavyaḥ syāt, śabda-vad tv evam asya na bhavati iti bhāva-pratiṣedha -a-bhinnam iti iṣyate || evaṃ-prakārā sarvā ko ’nyo dharmo bhedaka iti nānātvam ca na sidhyati. tasmāt sarvathā sarva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa buddhi-janmanaḥ | tad-artha-artha-uktir asya katham idānīm anya-apohaḥ sāmānyam, sa tan-niveśinyā rūpa-antareṇa upayogāt. sa cet. na tarhi sā tat-sāmānya-grāhiṇī. yam dhiyas tena apy a-dūṣaṇā ||169|| nir-viṣayam ca etat – na anvayo na vyatireka iti. ya rūpaṃ tat teṣāṃ viṣayaḥ katham ||57|| iyam bhinna-hetuko vā tat-svabhāvo yuktaḥ. ayam a-tad-bhūtasya anyatva-a-vyatikramāt. idam ’nitya iti, kiṃ tarhi vastu-bala-āyātā atiśaye khasya svabhāva iti na tu kham ity ubhayathā dharma-bhede ’pi tad-bhāvasya antareṇa na sidhyati iti sa tathābhūtam na eva pratyeṣyati. tad api hy anupalambham na eva pratyeṣyati. tad api hy anupalambham iti cet, na, anumānasya sāmānya-viṣayatvena pratijñā-vacanam iti. artha-punaruktena pṛthag vācyam artha-punarukta-vacanena āha. na, svarūpeṇa eva nirdeśya ity anena sambhavāt || sati vā pratibandhe ’stu sa sambhavāt ||38|| sati vā pratibandhe ’stu sa vivakṣā-vṛttaya iti tan-nāntarīyakās tām vivakṣā-vṛttaya iti tan-nāntarīyakās tām iyaṃ kutaścit prakaraṇād bhavantī tena iti. etad apy ananubhāṣaṇa-vad apratibhayā punar-vacanaṃ nigamanam iti, pratijñāyā nigrahasthānatvam ananubhāṣaṇe labdham iti saṅgraha-vacanaṃ nyāyyam, doṣa-abhāvād kuṇḍa-āder badara-ādiṣu ||144|| prakṛtyā || pūrvam apy eṣa siddhāntaṃ sva-icchayā sāmānyam, sa eva khalv anya-apohaḥ. tam -pratibhāsino mithyā-vikalpasya bījam. tam -anantara-pratyaya-udbhavam | mano ’nyam (100ab) yadi hi nityam anayā buddhyā sāmānyam yadi grahaṇam asya janayet, yuktaṃ yat tena pravṛtty-ādi-prasaṅgataḥ ||180 || sarva tatra kenacit saṃskṛtam indriyaṃ kasyacid sā a-parisamāpta-tad-arthā viplava jñāna-janana-yogya-kṣaṇa-antara-utpattir || ayogaṃ yogam aparair atyanta-ayogam ayogaṃ yogam aparair atyanta-ayogam ca tayoḥ pratibhāṃ paśyāmaḥ ānupūrvīm iti sat-kāya-darśana-jāḥ sarva-doṣāḥ. tad kiṃ ca, parimita-vyākhyātṛ-puruṣa-paramparām -anityatva-abhāvam api sādhayati iti. anena svayaṃ bhāvās tān miśrayati kalpanā || tām

eva kuryāt, na asya a-sāmarthyam, tatra jāḍyāt eva kulāla-ādi-vad ghaṭa-ādau. pratyabhijñānaeva kṛtakas tathābhūto jāto yo naśvaraḥ kṣaṇaeva kṛtakā anityāḥ sādhyante. na hy ayaṃ sambhavo eva kṛtam iti. na a-yogye samayaḥ samartha iti eva kevalaṃ sva-hetubhyas tathābhūto bhavati. tan eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’eva kevalam ||277|| ity uktam. na hy ayaṃ vināśo eva kevalasya darśanād iti cet, idam eva asmābhir eva kevalāt ||99|| na hi paro ’py enāṃ buddhiṃ eva kevalānāṃ śravaṇāt. vācake ca pratiniyataeva kaivalyam iti ghaṭa-viraha ucyate. sa ca iha eva krama-pātiṣu | kiṃ na a-krama-grahas tulyaeva. krama-bhāvina eva yathāsvaṃ karaṇa-prayogād eva kriyate. api ca, vyavahartāra eva etad evaṃ eva kriyā-kāraka-saṃsthitiḥ | bhāveṣu bhinnaeva kvacin na syāt. sarva-ākāra-viveka- aeva kvacin niyamaḥ svabhāva-bhūtaḥ sva-hetueva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ eva kṣepe ’dhyakṣeṇa bādhanam || tad eva rūpaṃ eva khalv anya-apohaḥ. tam eva gṛhṇatī sā prakṛti eva khalv ayaṃ paryāyo bheda-āśraya ekasya katham. eva khalv ākāram iyam āropayati, sa eva asyā eva khalv idaṃ mithyā-jñānaṃ yad anekatra ekaeva khalu na ity anvaya-pratiṣedhaḥ, sa eva eva khalu niścayānāṃ svārtha-pratipattir yat taneva khalu bhedo bheda-hetur vā bhāvānāṃ viruddhaeva khalu rūpasya anyatvaṃ yan na tad ākāraeva khalu vyāptiḥ pramāṇair upadarśyate – sarvaṃ eva. khasya artha-antara-sādhāraṇa-rūpa-aeva khyāpanāt. na hy ekāntena a-tat-svabhāvasya eva khyāpayaṃs tasya kartā ity ucyate. yadi punar eva khyāpayati. na ca eka-anupalambho ’nyaeva khyāpayati. na ca eka-anupalambho ’nyaeva gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ eva gata-arthatvān na pṛthag vācyam. ayam api eva gatatvāt. na hy artha-bhede śabda-sāmye ’pi eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśaeva gati-sādhanaḥ | niyamo hy avinābhāvo ’eva gati-sādhanaḥ | niyamo hy avinābhāvo ’eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā eva gamyate. tām a-prakaraṇām api viparītaeva gamyatvād a-vācyam. yathā ananubhāṣaṇe ’eva gamyamāna-arthāyā vacanaṃ punar-vacanam, kiṃ eva, gavi vihitam iva sāsnā-ādimattvaṃ bāhuleye eva guṇa-abhāvāt, evaṃ-prakārānāṃ bhedānāṃ vacane eva guruṇo dravyasya a-samāna-deśa-kārya-utpādana eva gṛhītavān | kathañcid anyaṃ sa punar grahītuṃ eva gṛhṇatī sā prakṛti-vibhramād vikalpānāṃ vastu eva gṛhṇan eṣa vikalpaḥ sva-vāsanā-prakṛter evaṃ eva gṛhṇāti viṣayaṃ na andha-dṛk tataḥ || svārtha eva gṛhyeta, a-pratītā eva vyaktiḥ syād anena eva gṛhyeta. tac ca sthita-svabhāvatvān na eva gaur aśvād bhinno ’-bhinno vā iti bhedam aeva grāhakam iti na yugapat sarva-śabda-śrutir iti. eva ghaṭa-ādi-śabdeṣu. tādṛśo jñeya-ādi-śabdeṣv eva ghaṭa-ādīnām abhivyaktiḥ. anyathā anapekṣya eva ca | vyavacchinatti dharmasya nipāto eva ca | vyavacchinatti dharmasya nipāto eva ca a-tulyām. na ca kāraṇa-a-bhede kārya-bhedo eva ca ajñānam ity ucyate. moho nidānaṃ doṣāṇām eva ca atra bhavatām api śṛṇumaḥ. tatra kaścid eva ca anumāna-kāle śāstra-an-āśraya-vacanena aeva ca anurundhānaiḥ kriyā-kāraka-vācinaḥ | bhāva

eva SV_02819 SV_04513 SV_13619 SV_15429 SV_03507 SV_08914 SV_08122 V3_00609 V2_05112 V3_01304 SV_11223 SV_04716 PV_04005 SV_04224 PV_02094 PV_02242 SV_08608 HB_03210 SV_09826 V1_00307 HB_03008 HB_03208 SV_06425 V2_05005 HB_02315 V1_01906 PV_02245 V2_08011 V1_02401 SV_02502 HB_03203 VN_02520 VN_04913 NB_01018 VN_00806 SV_03209 SP_00016 SV_03407 V3_08411 SV_15403 SV_06312 V3_05505 SV_05815 SV_02321 V2_08801 V3_09811 PV_02107 SV_10628 V3_06908 PV_02277 PV_03524 SV_01625 V3_04206 PV_03512 VN_02222 SV_08402 SV_08605 SV_15108 SV_14225 VN_02403 HB_01312 HB_01712 SV_05109 SV_01815 SV_13123

eva

485

’sya pravṛttir iti gamyate ||49|| tad-viveka bauddhe ’rthe sāmānyaṃ bheda ity api | tasya prajñāpayati. sā varṇeṣv apy asti. sā -vyāptir vyatireka-asiddhau. tat-siddhir adhyavasita-tad-bhāva-arthaiḥ. tatra ca an-anvayena tatra an-ubhaya-rūpatvāt. tam -vaiguṇyād dhi sa tasya prāṅ na āsīt tatra -parihāra-sthita-lakṣaṇatvena virodhāt. ayam anyad vyavacchinatti, naraṃ ca nārāyaṇam āha – ātmā paraś cet so ’siddha iti. tasya -saṃskārād arthavantaḥ syuḥ. tat-saṃskāryatā tat-kāriṇām arthānām anyebhyo bhedāt tatra āgamaḥ || tad-viruddha-abhyupagamas tena na svalakṣaṇam, tatra a-pratibhāsanāt. ta sarvatra yadi bhinna-viśeṣaṇam | mukhyam ity sneho nir-doṣaḥ sādhanāni ca || etāvad tad-rūpo na syāt, na a-tat-kāryaḥ. tena sarvasya vyavasthāpanād a-tad-anyasya kārya-utpatteḥ sā phalavaty eva. sa vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa -bhāva eva tad-abhāvaḥ, tad-anya-pratipattir tasya eva paricchedāt, tad-anyad śabda-artham upanayati iti. tatra pratyakṣato ’numānato vā. tathā tat-tulya teṣāṃ hetus tat-kāryatva-niyamāt, tair -kṣaṇa-sahakāriṇā janitaṃ pratyakṣam. ata ātmīyatāyāṃ vā vyatīta-ādau vihānitaḥ | tata asiddher anvaya-vidhāna-ayogāt. tad sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam -vyatiriktasya bhinnasya ca abhāvāt, tasya -a-śeṣa-vyavaccheda-vyāpti-sādhanād -parityāgaḥ para-pakṣa-upagamaś ca. idam ity a-samīkṣita-abhidhānam etat. ata sāmānya-lakṣaṇam. so ’numānasya viṣayaḥ. tad -ādayaś ca eka-indriya-grāhyatve ’pi. idam bheda-niścaya-utpatti-sahakāriṇaḥ, teṣām gatir yathā || bhāve bhāvini tad-bhāvo bhāva bhedo na asti tato ’paraḥ ||63|| etāvantam praty ābhimukhyena vinā na rasaḥ. tad tad-abhāve bhavatas tena vyāpty-ayogāt. yā gamyate, tad-viśiṣṭo vā ity āha. ata ’py eka-deśa-bhāg ukto veditavyaḥ. tena vastu-dharmasya kasyacid a-saṃsparśāt. tata janikā tat-svabhāvā. sa eva anumīyate. sa janikā tat-svabhāvā. sā eva anumīyate. sā na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya prāṇā a-sva-jātīyakāḥ kila | tādṛśām -bhedena śabda-artha-an-apavādibhiḥ | vastv -bhedena śabda-artha-an-apavādibhiḥ | vastv || yadi iṣṭam aparaṃ kleśāt tat tapaḥ kleśa -mano yoga-mātra-jānāṃ sakṛd bhavet || ekā sa eva bhāvaḥ, uta anyad eva kiñcit. sa sa eva bhāva uta anyad eva kiñcit. sa ’yaṃ janayaty anubandhinīm | pūrvā dhīḥ sā tattva-rakṣaṇa-arthaṃ sadbhir upahartavyam -kalpanāyām atiprasaṅgāt. tasmād viśeṣā tad anyasya na ity anyo ’pi svarūpeṇa abhāvāt. na yādṛśo ’sya a-janakas tādṛśa atiśayaṃ pratyupakurvāṇo ’gnir a-pūrvam -ābhāsa udbhāvite, dūṣaṇa-ābhāsatva-khyāpana -rūpaṃ ca iti prativiśiṣṭa-svabhāvam ekam tu pratyaya-antara-apekṣam iti sahitebhya -niyama-abhāvāt. na hi vikalpā yathārtham iti manyamāna āśrayaṃ pratikṣipati sma. tena ’py uktāḥ. tasya ca a-jñeyatvam. upakārād

eva ca anya-apohaḥ. tasmāt tad api tan-mātraeva ca anya-vyāvṛttyā dharma-bhedaḥ prakalpyate || eva ca anyatra api tad-āśrayaḥ, na viśeṣaḥ. tat eva ca anvaya-siddhiḥ. asiddhau vā tad-vyatirekaeva ca ayaṃ dharma-dharmi-vyavahāraḥ parasparaṃ eva ca ayaṃ bhāvaṃ prakāraiḥ paryanuyuṅkte. tasya eva ca asya svabhāve sthitasya paścād bhavati iti eva ca ācāryair avayavi-pratiṣedha-ādiṣu bahueva ca ādau svataḥ sutau dvau janayāṃ babhūva. eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na eva ca eṣāṃ pauruṣeyatā yuktā na utpattiḥ. tata eva ca eṣām a-bhede kiṃ na śabdaḥ prayujyate. eva ca kathaṃ bhavet | tad-anya-upagame tasya eva ca kutaścid vyāvṛttāḥ punar anyato ’pi eva ca kuto ’-bhinne ’-bhinna-arthatā iti cet || eva ca jagat kva idānīṃ sa virajyate | sa-doṣatā eva ca tat-kāryaṃ kartavyam iti ko ’tra nyāyaḥ. eva ca tattvena vyavasthāpanāt. etena krama-aeva ca tatra aṅkura-hetuḥ. anyas tu pūrvaḥ eva ca tathā-pratipādyamāna āśrayo ’stu. tadeva ca tad-a-pratipattir ucyate. anyathā tateva ca tasmāt tad-anyasya tatra a-paricchedāt. eva ca te śabdās tais tair bhrānti-kāraṇaiḥ eva ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho eva ca dharmair ye tair vinā na bhavanti. aṃśena eva ca na an-indriya-dṛṣṭir na api viṣayaeva ca na ātmīya-buddher api guṇa-īkṣaṇam || eva ca naḥ kṛtakaṃ yathoktam abhidharme – katame eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti eva ca punar bheda-virodhāt. tac ca ātmani eva ca prakāra-antara-abhāva-siddhiḥ, tasya tadeva ca pratijñā-hāneḥ pradhānaṃ nimittam evaṃ eva ca pratijñāyā na sādhana-aṅga-bhāva iti. hetu eva ca pratyakṣaṃ jñānaṃ pramāṇa-phalam. arthaeva ca pratyakṣasya pratyakṣatvam, yad an-ātmaeva ca pratyāsatti-tāratamya-ādi-bhedāt eva ca bhāvitā | prasiddhe hetu-phalate pratyakṣa eva ca bhedaṃ darśayaṃs taddhitena vā darśayet eva ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā eva ca vijātīyayor vyāvṛtti-siddhiḥ sā eva anvaya eva ca śabdasya na dvau vyāpārau, tad-anyaeva ca sadṛśam udāharaṇam āha, prayatna-anantaraṃ eva ca sā śrutir anya-apoha-viṣayayā ity ucyate. eva ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. eva ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. eva ca hetutve ’-punar-nirdeśya ity uktam. aeva cittānāṃ kalpyante yadi kāraṇam || eva cintyate hy atra pratibaddhaḥ phala-udayaḥ ||2 eva cintyate hy atra pratibaddhaḥ phala-udayaḥ ||5 eva cet | tat karma-phalam ity asmān na śakteḥ eva cet kriyā ekasmāt kiṃ dīpo ’neka-darśanaḥ | eva cet tathā eva upalabhyeta viśeṣa-abhāvāt. eva cet, tathā eva upalabhyeta, viśeṣa-abhāvāt. eva cen na syāt sañcāro viṣaya-antare || tāṃ eva chala-ādi vijigīṣubhir iti cet, na, nakhaeva janakā na sāmānyam. tatas ta eva vastu. eva janako na para-rūpeṇa a-tattvāt. te yathāsvaṃ eva janako yuktaḥ. anya-apekṣā api niṣiddhā eva. eva janayati iti pūrvaṃ tad-avasthaṃ dṛśyeta. eva jaya-parājayau, na anyathā, bhāvatas tattvaeva jātam iti. a-pratirodha-śaktikeṣv anantaraeva jāyate, na kevalebhya iti, tasya api – eva jāyante. sati marīcikā-darśane jala-bhrāntir eva jñāta-sambandhe dvayor anyatara-uktitaḥ | eva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ

eva V3_05308 SV_07506 HB_03911 SV_13918 SV_11805 SV_03410 SV_06009 V3_01704 PV_02106 PV_03021 PV_03050 PV_03103 PV_03201 PV_03021 SV_08113 SV_09421 V3_07303 V1_02702 SV_07209 SV_16401 HB_03201 SV_05324 VN_03218 V3_05205 VN_06208 V3_01410 PV_04039 SV_13616 VN_06311 V3_09301 NB_03016 SV_08411 SV_14019 V2_05304 SV_01914 PV_03532 SV_07413 SV_07226 SV_16107 V2_07801 HB_03218 PV_02240 VN_05317 V2_06414 V2_06112 SV_00523 SV_07304 SV_07721 HB_02511 V3_06309 SV_14411 SV_14517 V3_01513 SV_02107 SV_08220 SV_08719 SV_04314 PV_03080 V3_09806 V3_05605 SV_03006 SV_03306 V3_09807 V2_06612 SV_00716

eva

486

’py uktāḥ. tasya ca a-jñeyatvam, upakārād paścād api na jñāna-hetuḥ syāt. samavāyād tataḥ pravṛttir iti para-upalakṣaṇatvād āvaraṇa-abhāvasya a-kāryatvāt, vastu-vad sambandhasya. tasya asiddhau tat-kāryasya artha-antaram eva tad bhavati. tathābhūtasya eva vṛkṣa iti pradarśya vyutpāditaḥ. yatra -virodha etad evaṃ syāt. anyathā tv asiddham || ekayā aneka-vijñāne buddhyā astu sakṛd || ātmani jñāna-janane yac chaktaṃ śaktam || jñāna-mātra-artha-karaṇe ’py a-yogyam ata || sāmānya-āśraya-saṃsiddhau sāmānyaṃ siddham na ekaṃ svabhāvaṃ citraṃ hi maṇi-rūpaṃ yathā | atha a-śaktaṃ kadācic ced a-śaktaṃ sarvadā arthikayā śaktyā. tasmāc chaktir iti dravyam jñeya-abhidheya-prameyatvaiḥ so ’pi siddha jñeya-abhidheya-prameyatvaiḥ so ’pi siddha -golake ’pi vahni-sambandhād artha-antaram -hetuḥ. a-bhede vā sthiteḥ sāmānyāt svarūpam -āder eva prayogāt. tasmāt tad-adhiṣṭhānam anyathā-bhūtāt tathābhūtaṃ vyavacchindaty -bhāvaḥ, atiprasaṅgo vā. upakāre ’pi tatra pṛthag iti. yadi dṛṣṭānta-prayogaḥ kim ṛjunā tat-parāvṛttayo bhāvā yathā-svabhāva-vṛttaya eva, tadā apy asāv uttara-a-pratipattyā an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam tu vārye na an-anvaya-āgamaḥ || sāmānyam vyaktir ity ākhyātam etat. vyāpārād arthasya aneka-sādhana-sad-bhāve ’py ekena nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva sādhya-dharme ’vagantavyāḥ. tasya -yogyatvād a-vastu. vastu tu viśeṣa manyate samakṣe pratyabhijñānaṃ pratyakṣam -vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā bhavati tad-abhāve. na vai na bhavati, tayor yā eva anantara-hetutā | cetaso grāhyatā sā apekṣeran. yo hy eṣāṃ janaka ātmā sa tadā tam apekṣeta. para-bhūtāyāṃ ca asyāṃ sā -bheda-bhinnaḥ krama ity ucyate. anyad kārya-utpatteḥ, sā phalavaty eva. sā sādhikā iṣṭā eva na punar liṅgatvena doṣeṇa tat kṣaṇaṃ calitā matiḥ || virakto na sādhana-aṅga-viṣayatvād dūṣaṇena upadarśyata sā viprakṛṣṭeṣv apy asti, na ca te na santy svabhāva-anupalabdhis tu svayam asattā iti. svabhāva-anupalabdhis tu svayam asattā sākṣād a-janakatvāt. kevalam upādāna-balena -ayogāt. ekasya ādheyasya tatra sthānaṃ tadā sādhanāya upādīyeta na aparam, tasya na syāt. tad-bala-utpattau ca tasya upakāratva-ādi-paryanuyogas tad-avastha vibhajya tan-mātra-jijñāsāyāṃ svabhāva yadi dehād eva artha-antara-bhāvaḥ syāt, sa kṣaṇa-sthiti-dharmatāṃ svabhāvaṃ sva-hetor iti sarvatra sarva-ākārāḥ. vibhāgena kiñcid viruddham asti. ekatve tu tasya tatra na a-vastu-dharmatā tat-svabhāvasya doṣaḥ prasajyate || na a-vastu-rūpaṃ tasya sa śabdatayā tathā-bhavan pakṣa-nirdeśa ’pi svabhāva-hetāv antar-bhavati ity udāhṛta upādhinā api gṛhyamāṇaḥ sarva-ātmanā gṛhyata tu saṅketa-bhedo na syāt. tad apy asty -nirdeśa eva tathā sidhyati, punar api svata tasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir dhūma-indhana-vikāra-vat ||9|| tatra hetur

eva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ eva jñāna-hetutve sva-āśraya-samavāyinām anyeṣām eva jñānaṃ siddham iti, tathā api tāv eva bhāvaeva jñānasya api siddhatvāt. jñānaṃ prati eva jñānasya abhāvāt. na hi tatra śabda-rūpam eva jñāpanāya śabdasya kṛta-saṅketatvāt. nanu ca eva taṃ na paśyati tam eva a-vṛkṣaṃ svayam eva eva tac chabde. tathā hi pakṣa eva sa tathāvidhaḥ eva tat | a-virodhāt krameṇa api mā bhūt tad-aeva tat | atha a-śaktaṃ kadācic ced a-śaktaṃ eva tat | tad a-yogyatayā a-rūpaṃ tad dhy aeva tat | tad-asiddhau tathā asya eva hy anumānaṃ eva tat | nīla-ādi-pravibhāgaś ca tulyaś citraeva tat || tasya śaktir a-śaktir vā yā svabhāvena eva tat-kāryaṃ tac ca na anveti iti. tato ’nvayī eva. tat kim idānīṃ jñeyam asti iti siddhir astu. eva. tat kim idānīṃ jñeyam asti iti siddhir astu. eva tat tathā-utpannam ekaṃ dṛśyate, na nānāeva tat tasya. tac ca nityam asti iti. na sthitir eva tat tādṛśam ity unneyam. api ca, so ’pi eva tat paricchinatti ity eka-pramāṇa-vṛttiḥ eva tat-pratibandha iti kim anyas tat-karaṇāt tad eva tat-prayoga-krameṇa na prayukto vipratipattieva. tat saty apy āvaraṇe jñāpayeyur eva indriyaeva tat-sādhane nigraha-arhaḥ, na aparatra svaeva tat sādhanena, katham atas tat-siddhiḥ. eva tat sādhyaṃ na ca siddha-prasādhanam | eva tat-siddheḥ karaṇānāṃ ca kāryatā ||261|| yat eva tat-siddher na sarva-upādānam iti na doṣam eva. tat-siddhau viśeṣa-vikalpena asiddhi-codanā eva tat-svabhāvatvāt. svabhāvasya ca hetutvāt. eva tata eva tan-niṣpatteḥ. svabhāva-an-anvayāt eva, tataḥ pratyakṣād eva sthairya-siddhir iti. eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti eva tataḥ saṃśayāt. anyathā abhāvena niścitāt eva tato na artha-antare gatiḥ || nānā-eka-śaktyeva tato bhavati iti janyatā eva eṣāṃ parasparato eva tato bhavati iti sthiti-vat prasaṅgaḥ. tasmād eva tato rūpaṃ tad varṇānāṃ padaṃ padam | kartṛeva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tadeva, tatra apy abhāvasya pṛthak sādhyatve eva tatra api kāmī iva vanitā-antare | tyājyaeva. tatra api na sarvaṃ prāg anukrameṇa eva. tatra api sati pratyakṣa-anumāna-āgamānām eva. tatra kevalaṃ viṣayī sādhyate ’bhāvo vā tadeva. tatra kevalaṃ viṣayī sādhyate. asyām api eva tatra jñānam utpadyate na viṣaya-balena asaty eva tatra tena eva ātmanā a-sthānam iti tateva tatra śakter anyasya ca a-śakteḥ, tayos tajeva tatra sāmarthyam iti tad eva pramāṇaṃ syāt. eva. tathā an-anyatve. tasmāt sato rūpasya tattva eva tathā ucyate. tad etan manda-buddhayaḥ kvacit eva tathā ucyeta. anyatara-vacana-sāmarthyād eva tathā-utpatteḥ paśyann api manda-buddhiḥ eva tathā-upalabdhānāṃ vikalpanāt. uktaṃ ca atra eva tathā kārakatvam a-kārakatvaṃ ca iti vyāhatam eva tathā khyāteḥ. vastunas tu nānā-eka-vyatireka eva tathā siddhe prasādhanāt | anyatra na anyaeva tathā sidhyati, punar api svata eva eva. tathā hi – na hy anyā an-upalabhyeṣu nāstitā eva. tathā hy eka-upādhi-grahaṇe tad-upakāriṇyāḥ eva. tathā hi bheda-antara-pratikṣepa-aeva tathābhāvāt. tasmāt sa svayam ātmano hetur eva, tathābhūtasya jñātum a-śakyatvāt. na aneva tathābhūto ’numīyate. pravṛtta-śakti-rūpa-

eva V3_08408 PV_02021 V2_08811 HB_03307 HB_02904 SV_13702 SV_06313 HB_03207 SV_05709 HB_03617 HB_02908 HB_02709 HB_03219 HB_03302 HB_03008 HB_03005 HB_02803 VN_01007 V1_03301 SV_12608 SV_12814 VN_01610 SV_16821 SV_05907 VN_01101 V2_05312 SV_16310 V1_01601 SV_02510 SV_04113 V2_06114 PV_04078 VN_05406 SV_16017 SV_06018 SV_07524 SV_06408 SV_14404 SV_03410 SV_14524 SV_08115 SV_01809 SV_01825 V3_06608 SV_15117 V3_03902 SV_03510 V3_11307 PV_02271 SV_00617 V2_06404 VN_04517 V1_02310 V1_02313 VN_06207 PV_03061 V3_01006 SV_14725 V3_05708 SV_08411 VN_04910 V3_03503 PV_04088 V3_02610 SV_09021

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-indhana-vikāra-vat ||64|| tatra api hetur -siddhitaḥ || yathā tat kāraṇaṃ vastu tathā eva ity avyabhicāraḥ. na apy ākāra-bheda dṛṣṭānte ’pi pramāṇa-antara-abhāvāt sā -ādi-dharmi-sambandhād iti. na, pradeśa-āder -vijñāna-a-vyavadhāna-upayogi. siddham svārtha-abhidhānaṃ ca, svārtha-abhidhānād eṣaḥ. tathā hi kvacit pramāṇaṃ pravṛttaṃ tad a-bhedaḥ. sā ca a-tat-kārya-viśleṣaḥ (110a) -bhāva eva bhāvāt tena avyabhicārī. tatra syād viśeṣo dharmī, tad-viśeṣa-pratipatter na sādhanam, kiṃ punar anya-bhāva-siddhir -abhāvasya tulyatvāt. liṅga-āvir-bhāva-kāla kiṃ tarhi tad-anyaṃ pratipadyamāna eva aparasya vaikalyam iti, tad-anya-bhāva -abhāvasya gamaka iṣyate, api tv anya-bhāva bhavati dhūma-agni-vat. anya-bhāva-siddhyā anupalambhasya eva sādhanatvāt. anupalambhād na artha-ālocanam, a-tādrūpye tasya ||246|| yady apauruṣeyatve ’pi pratiniyatām krama-śravaṇe ca pṛthag arthavatām ekasmād vā. vyakter a-prādur-bhāvād iti cet, tasya -niyamaṃ jñātum īśa ity a-pratipattir vṛkṣaṃ vetti na a-vṛkṣaṃ taj-jñānāya -atiśayo ’-vyavadhāna-a-dūra-sthānas tasya ’pi hi tāvad yad ayuktaṃ paśyanti, na tadā -ātmano vrata-āder aśnute. na vai tasya viṣaya iti cet, nanu sā vyaktir buddhir kutaḥ. nir-bīja-bhrānty-ayogād iti cet. ta eva kiñcit tāsu tathābhūtāsu vidyate, tata vyāpya-abhāvam āha, tadā apy abhāva dharmiṇaḥ | svarūpeṇa eva nirdeśya ity anena -bhedāt. tasmād yaṃ padārthaṃ dūṣayati, sa smṛtim ātmani ||303|| ity eṣā pauruṣeyy kurvanti na anya iti. tān ayaṃ tatra svayam tac cet sāmānyasya rūpam an-anyat tad syāt. yat khalu yad-bhedād vyāvartate, tad | an-artha-antara-bhūto vināśaḥ kāṣṭhāt. tad punas tathā-abhidhāna-mātreṇa artha-antaram bhāvo na dṛśyate, ’n-artha-antaratve ’pi tad na syāt. sāmānyaṃ pācakatva-ādi yadi prāg vyatirekaḥ. yeṣāṃ punaḥ prasiddhāv tathā tad-abhāve na bhavati ity ukte. tata kiṃ pāramparyeṇa, ante ’pi tat-svabhāvasya tasmin saty asyāḥ kāraṇe yogye sā bhavaty tad vastuni siddhaṃ śaśiny apy a-nivāryam ’n-artha-antara-abhidhānāt. na api sa tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata ṣoḍaśa-ākārān āropya paritṛṣyati | tatra ayaṃ pradeśo dhūmāt. iyaṃ ca hetv-asiddhyā pradeśo dhūmād iti. iyaṃ ca hetv-asiddhyā ca. na hy arthe ’pi vācakatvaṃ nāma anyad indriya-ādiṣv api prasaṅgāt sārūpyam a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā loka iti. atha tad upakṣepam abhyupagacchaty gamakas tadā || gamaka-anuga-sāmānya-rūpeṇa ity ukte ’pi śabdo ’nitya ity arthād gamyata ’nyonya-pratīti-pratyupasthāpane. pratīter tasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhā -yogyatvād a-vastu. vastu tu viśeṣa eva tata pratīti-bhāvād iti pratipāditam. hīnam atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa iṣer niṣṭhā tena īpsita-pade punaḥ | aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam pratiniyamāt tat-pratibhāsa-bheda-kṛta

eva tathābhūto ’numīyate. pravṛtta-śakti-rūpaeva tad-a-kāraṇam | yadā tat kāraṇaṃ kena mataṃ eva tad-a-tattve nibandhanam, api tu svabhāvaeva tad-anya-bhāva-upalabdhiḥ sādhya-dharmasya eva tad-anya-bhāvatvāt. yatra eva hi pradeśa-ādau eva tad anya-vaikalyān na upayuktam iti cet. eva tad-anya-vyāvṛtti-gateḥ. svārthasya bhedaeva tad-anyasmād vyavacchinatti, tasya eva eva tad-anyasya anuvartinaḥ | (110b) eva tad-anyo ’pi tad-bādhakasya bhāva eva bhāvād eva tad-abhāva-pratītes tasya ca anyatra aneva tad-abhāva-siddhir iti, a-pṛthak-siddheḥ eva tad-abhāva-siddheś ca. na hy anya-bhāvaṃ eva tad-abhāvaṃ pratyeti, tad-darśana-anantaram a eva tad-abhāvaḥ, tad-anya-pratipattir eva ca tadeva tad-abhāvaḥ, yathā uktaṃ prāk. tasya an-anyaeva tad-abhāvaḥ sidhyati, tasya tad-anya-aeva tad-abhyupagame sa yatra eva asti sarvo ’sadeva tad-artha-ālocanatva-asiddheḥ. tathā viśeṣaṇa eva tad-artha-pratibhāṃ janayed āśvāsanaṃ syāt. eva tad-artha-siddher anyasya vaiyarthyāt. sakṛc eva tad-arthakriyā-ādi-bhāve ghaṭatvāt, tadeva tad-arthasya. api ca, vedas tad-vyākhyānaṃ vā eva tad-arthitayā upagamāt. so ’-jānānaḥ katham a eva tad-avasthā-indriya-āder eva puruṣasya eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato eva tad iṣṭaṃ phalaṃ vrata-āder vipāko ’pi tu eva. tad-upādhiḥ so ’py asiddha eva. na vyaktir eva tad-eka-kāryā bījam, saṅkhyā-saṃyoga-kāryaeva tad ekaṃ kāryam iti. tad ayuktam. a-viśeṣān (7 eva. tad evaṃ vidhi-pratiṣedhābhyāṃ kasyacin eva tad gatam || siddha-sādhana-rūpeṇa nirdeśasya eva tad-dūṣaṇa-viṣayas tadā pradarśanīyo na eva tad-dhetu-grāhi-cetasām | kārya-kāraṇatā eva tad-dhetūn a-tad-dhetūṃś ca vibhajya pratyeti. eva tad bhavati. a-tattve vastv-antara-vad eva tad bhavati iti so ’sya bheda iti ca na syāt. eva tad bhavati. tac ca prāg eva asti iti kim eva tad bhavati. tathābhūtasya eva jñāpanāya eva tad bhavati. tan na kiñcid asya jātam iti eva tad bhavet | vyaktaṃ sattā-ādi-van no cen na eva tad-bhāva-hetu-bhāvau teṣāṃ viduṣāṃ vācyo eva tad-bhāvatā-vedinaḥ. tathā hy ayam asya eva tad-bhāve sāmarthyāt. etena kādācitkaeva. tad yadi nityānāṃ padārthānāṃ svalakṣaṇe eva. tad-vastv-abhāve śaśini nivāraṇe ’pi na eva, tad-vācinām iva dharma-vācinām api eva tad-viparyaya-sādhano viruddho ’py eka eva. eva tad-viruddha-artha-tattva-ākāra-anurodhinī || eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti eva tad-viṣaya-pratīti-jananāt. apaśabdaś cec eva tad-vedana-lakṣaṇam. sārūpyam apy a-tadeva tad-vedanā yuktā, tasyāḥ sarvatra a-viśeṣāt eva, tadā apy asāv uttara-a-pratipattyā eva tateva tadā gatiḥ | tasmāt sarvaḥ parokṣo ’rtho eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāv eva tan-nāntarīyakatā pratyāsattir iti cet. nanu eva tan-nimittatve ’py asaj-jñāna-śabdayos tadeva tan-niṣpatteḥ. svabhāva-an-anvayāt tarhy eva tan nyūnatāyām api nigrahād ity aparaḥ. yaḥ eva tam arthaṃ para-mukhena vyavasthāpya punar eva tayā asiddha-hetv-ādi pratiṣidhyate || aeva. tayā asiddha-hetv-ādiḥ pratiṣidhyate. etena eva tayo rūpayoḥ svabhāva-bhedo ’pi syāt. eka-

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eva

488

te tasya anubhava iti cet, nanu sā svabhāva eko yuktaḥ. na sarva-ātmanā a-bheda a-janakasya ca a-tat-svabhāvatvāt. ata sa ca ātmānaṃ parityajya kathaṃ bhavet. ya prāmāṇyena abhyupagamāt. sva-upagama tathā pratīyeran. karma asti cet. vyaktibhya api tathāvidha-indriya-grāhya-abhāvo ’sty sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa jñeya-ādi-śabdeṣv api yathā-darśanam asty tathā, tadā na kiñcid bhavati iti iṣṭam -bhāvo badara-udaka-ādiṣu janana-śaktir uktam. a-tat-svabhāvas tu tadā apy a-kāraka eva janako yuktaḥ. anya-apekṣā api niṣiddhā -mātram abhāvaṃ gamayati iti vyabhicāra naṣṭo nāma. nanv atiśaya-utpattāv api sa dharma-antaram iti ca na sidhyati. na hi tad bhāva-svabhāvam eva karoti, sva-hetubhya abhāvena dvayam apy avahīyate | tasmāt tad vā anya-vikalpa-abhāvāt. yadi tat tad iti kasya bādhā. tat parasya api tulyam utpāde, yo yaj-janana-svabhāvaḥ, tata yato bhedaḥ syāt, tato bhedena viṣayī-karaṇa puruṣa-parīkṣayā tu pravṛttāv a-pravṛttir ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa hetu-bhāvena asiddha ucyate. na hi sa -vacane tu tasmin doṣam udbhāvayan dūṣaka grahaṇāt. na hy upakārakatvam anyad ’rtho ’nityaḥ śabda aindriyakatvād ity iti. tatra saṃsṛṣṭa-ākārā buddhir bhrāntir | sukha-duḥkha-abhilāṣa-ādi-bhedā buddhaya yathā kadalī bīja-kanda-udbhavā. sphuṭam yathā kadalī bīja-kanda-udbhavā. sphuṭam -sambhavo ’numīyate, tad api kārya-liṅga-jam akiñcitkarasya a-pratibandhāt. bhavaty śliṣṭena tu syād iti cet. na, tasya artheṣu yady ekatvaṃ na yujyate | sā -antarāt kārya-utpatteḥ. api ca sa tadā -sattayā sādhyate, anya-naimittika-vat. sā -jñānasya vikalpa-upagame bādhā syāt. sa abhāva-vyatireka-lakṣaṇatvād asya. sā iti dhig vyāpakaṃ tamaḥ ||239|| tasya nir-upākhya-vad anya-vad vā iti. sa viṣaya-upadarśanam upayogaś cet, tena a-niścitatvāc ca. tasmāt pratijñā-vacanam api tad iha iti syāt. na samāna iti. tad bhinnaḥ samānā iti tad-grahāt ||107|| na anitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty an-anyatve ’pi nāśasya syān nāśaḥ kāṣṭham -vacanād a-nivārita eva iti cet. na, ya -vacanād a-nivārita eva iti cet, na, ya yadi sādhanam ||290|| tathā ca uktam. ya sa tu na asti yo bhāvasya bhavati. bhāva pratītiṃ janayaty a-darśanāt, samayata mūḍhā visaṃvādayanti lokam iti. cintāmayīm api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya viparyayād viparyaya iti satyam etat. sa kaścit svabhāva-anvayo ’sti, bheda-lakṣaṇam pratibandho ’pi katham a-pramāṇasya. ata vyatireko ’pi. tena ayam a-doṣa ity a-vācyam a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim kiṃ tarhi tat-kriyā-dharmāṇaḥ svabhāvata hi pradeśa-ādau yan na asti ity ucyate, sa tv asya darśanaṃ kevalaṃ buddhi-viplava vā artha-antara-gamanān nigrahasthānam na prasidhyati || sā ca tasya ātma-bhūtā

eva tayoḥ pratyāsattir atra vicāryate – kathaṃ eva. tayor api bhaved bhedo yadi (177abʼ) na hi eva tayor avasthayor vastu-bhedo niśceyaḥ, eva tarhi kṛtakaḥ, sa eva anityo bheda-abhāvāt. eva tarhi prāmāṇyam ādadhad dharmiṇaṃ eva tarhi sa pratyayo ’stu. kim idānīṃ karmaṇā eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. eva. tasmāt sarva eva śabda-prayogaḥ kutaścid eva. tasmāt svayaṃ bhavan svabhāvo vikalpa-dvayaṃ eva. tasmād eteṣu tad-ātmanā vyapadeśa-ādayo eva. tasmān na a-kṣaṇikeṣu hetuṣv ekaeva. tasmān na nityānāṃ kvacid vijñāna-jananaeva. tasmān na viśeṣaṇam atiśaya-bhāg ity aneva tasya atiśaya utpanna iti kathaṃ sa naṣṭo eva tasya an-apāśrita-vyapekṣa-a-bhedaṃ dharmaeva tasya anyato ’bhinirvṛtteh. na api svabhāvaeva tasya api tattvaṃ yā dvaya-śūnyatā || tadeva, tasya avasthānāṃ na nivṛtti-prādur-bhāvāv eva. tasya iṣṭatvād a-doṣa iti cet. kuto ’sya eva tasya janma, na anyasmād iti niyamaḥ. tasya eva tasya jñeyatvāt. na eṣa doṣaḥ, yasmāt kvacin eva. tasya tathābhūtasya jñātum a-śakyatvāt, na eva tasya pratibandha-viṣayaḥ, sarvatra sva-vāgeva tasya sādhanaṃ bhavati, tad-bhāva-mātraeva tasya sādhanasya. tad-ābhāsās tu jātayaḥ. eva tasya svarūpeṇa gṛhyamāṇasya a-gṛhītaṃ nāma. eva, tasya hetu-vyabhicāra-upadarśanena eva. tāṃ tu bhedinaḥ padārthāḥ krameṇa vikalpaeva tāḥ || pratyakṣās tad-viviktaṃ ca na anyat eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. eva tādṛśaṃ loko vivecayaty ākāra-bhedāt. tasmān eva, tādṛśasya ātmano ’mbhasas tata ādhārād eva tādṛśasya kāraṇasya kārya-vivekād abhāva-gatiḥ, eva tābhyāṃ śleṣa-asiddheḥ, sa eva asiddho yas eva tāvat kathaṃ buddhir ekā citra-avabhāsinī || eva tāvat sannihita-sakala-sahakārī kāryaṃ kiṃ eva tāvad anupalabdhiḥ kathaṃ siddhā iti cet, eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś eva tāvad asato na nivṛttir iti nivṛtter nivṛttiḥ eva tāvad īdṛśaṃ prajñā-a-skhalitaṃ kathaṃ vṛttam eva tāvad upalabdhy-abhāvaḥ kathaṃ siddha iti cet. eva tāvad darśitena ko ’rthaḥ. yadi pratipattir eva tāvan na nyāyyam, kutaḥ punas tatra aeva tāsāṃ sāmyam iti cet. katham anyonyasya eva tāsv a-bhinnaḥ pratibhāso ’sti samānā iti eva tiro-dhānam. na vai paras tad anityatvam āha, eva tu | tasya sattvād a-hetutvaṃ na ato ’nyā eva tu ubhaya-niścita-vācī ity-ādi-vacanāt. tena eva tu ubhaya-niścita-vācī ity-ādi-vacanāt. tena eva tu ubhaya-niścita-vācī sa sādhanam, dūṣaṇaṃ eva tu kṣaṇa-sthiti-dharmā vināśaḥ. tam asya eva tu janayet. samaya-vaśād vartamāno ’rtha eva eva tu prajñām anuśīlayanto vibhrama-viveka-nireva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata eva tu viparyayo ’nupalabdhi-lakṣaṇa-prāpteṣu na eva tu sāmānyam. atha ca prakṛtyā kecid eka-jñāna eva tulya-kakṣatvāt. yadi hi tatra ekasya eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-arthatvād eva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a eva te. tān paśyanto vidmaḥ – ta ete kārakā iti. eva tena a-saṃsṛṣṭo ’nya-bhāvaḥ. tad-darśanād eva eva. tena eva a-paramārtho ’sāv anyathā na hi eva. tena jijñāsita-dharma-mātram eva sādhanaeva tena na artha-antaraṃ phalam | dadhānaṃ tac

eva V1_03206 SV_11023 SV_09303 VN_04811 VN_04805 V2_06210 SV_00607 SV_04421 PV_03128 HB_00517 HB_03406 SV_13510 SV_09002 SV_09007 PV_02196 SV_04302 V2_09304 SV_01101 PV_03105 SV_14004 V2_06905 PV_02254 V3_13703 V3_04705 VN_05402 V3_07901 SV_01413 V2_09704 V3_05704 SV_14222 PV_03413 V3_11109 SV_15212 NB_03123 V3_13212 V3_13310 PV_04057 V3_02205 V3_13210 NB_03122 SV_12306 V1_01811 V1_01808 SV_16512 SV_06005 SV_11307 V3_04507 VN_06714 VN_05017 HB_02206 SV_14311 V2_04814 NB_03096 PV_04253 V1_03001 V3_01203 V3_12512 VN_01413 HB_00808 SV_15028 PV_04144 V1_03309 SV_00316 V2_08414 V3_01809

eva

489

na prasidhyati ||35|| sā ca tasya ātma-bhūtā -anvaya-vināśa-dharmāṇaḥ syuḥ. jvālā-ādi-vad buddhau vivekeṣu upalayanād bhinna-viṣayā vyavasthāpyeran. sambandha-pratipattau sa ’py evam eva avayavāḥ prayoktavyā iti. sa -sādhanyām anupalabdhau dṛśya-ātmanām abhāva-sādhanyām anupalabdhau dṛśya-ātmanām ābhānti vyāvṛttāḥ punar anyataḥ ||78|| ta | viṣayo yaś ca śabdānāṃ saṃyojyeta sa -lakṣaṇa-prāptasya anupalabdhir iti, asminn iti tad-aṃśena vyāptas tri-lakṣaṇa anye yathā-iṣṭa-parāvṛttayaḥ, kiṃ tarhy eka tathā dadhy api syād uṣṭraḥ, na api tad atiśayaḥ kaścid yena bhedena vartate | sa -ātmake || duḥkha-santāna-saṃsparśa-mātreṇa kriyate. sarvaś ca ayaṃ svalakṣaṇānām ’nvaya-vyatireka-niścayo ’sti. tena tam ’nvaya-vyatireka-niścayo ’sti. tena tam -uttara-udayam | paśyan paricchinatty -eka-rūpe. aparāpara-svabhāva-parāvṛttiṣv sva-hetu-prakṛter niyāmakasya janakatām -arthāḥ śeṣa-bhāvanāḥ || anityāt prāha tena -antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam api na eva asti. na vai viparyaya-prāptyā -anukrama-ghoṣaṇaṃ vyartham iti, na kāryam lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam yena a-niyataḥ syāt, kiṃ tarhi siddha syāt. pūrvaṃ tv a-pracyuti-kāraṇam. tathā teṣāṃ syāt tejo vihatis tataḥ | tatra ekam sambhavati. caitanya-karaṇa-guṇa-āder sarvatra saṃśayaḥ syāt. mithyātvaṃ kṛtakeṣv etāvān-mātra-rūpatvāt tasya iti. etena bhavati, etāvan-mātra-rūpatvāt tasya. etena yadi punar hetu-rūpa-a-saṃsparśī svatantra duṣṭas tatra sidhyati || dharmān an-upanīya tatra sidhyati ||16|| dharmān an-upanīya -vyāptir vā. asmiṃś ca arthe darśite darśita vyāptiḥ. asmiṃś ca arthe darśite darśita paśyāmaḥ. asati tasmiṃs tayoḥ sāmānyasya -pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv pravartate. na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv -artha-niyamānām atyakṣa-āveśād a-vidvān ity ubhayīṃ gatiṃ na ativartate. tayoś ca sa tena a-yathārtham api prakāśana-sambhavāt sa niścaya-apekṣam, niścaye ’pi sandeha-mukhena sva-doṣaṃ paratra upakṣipati. ayam pṛthag vācyam. ayam api niyata-sādhana-vākya vināśe saty agny-āder upādānāc ca apara sāmarthyāni. sarva-pratibandhe ca nanv anena bheda ity apy asya a-bheda-pratiṣedha tatra sattvam asattvaṃ vā sandigdham. anayor | drava-śakter yataḥ kledaḥ sā tv ekā etena mānaso ’pi viplavo vyākhyātaḥ. na iti darśana-artham iṣṭa-grahaṇam. ayam dharma-viraho dharmaḥ. na hi vastu-rūpam api na pariṇāmaḥ. na nir-vivekaṃ dravyam tan-nivṛttir a-kāryasya, yathā anayor etad asti. nanv evaṃ-vidho ’nyatra apy asty tatra bādhā ity etena varṇitam || tathā sarva-ātmanā sannikṛṣṭasya api kaiścid teṣām hetuḥ (2cʼ) tat-kāryatva-niyamāt tair teṣāṃ hetuḥ tat-kāryatva-niyamāt. tair iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala

eva tena na artha-antaraṃ phalam | dadhānaṃ tac eva. tena syād api nir-doṣaḥ. kathaṃ nir-doṣo eva. tena svabhāvasya eva sādhya-sādhana-bhāve eva teṣāṃ kramaḥ, yo yathā-avasthitānāṃ eva teṣāṃ kramo yathā-avasthitebhyo ’rthaeva teṣāṃ tad-viruddhānāṃ ca sannihita-anyaeva teṣāṃ tad-viruddhānāṃ ca siddhir asiddhiś ca eva teṣāṃ sāmānya-samāna-ādhāra-gocaraiḥ | jñānaeva taiḥ || asya idam iti sambandhe yāv arthau eva tri-prakāre ’vinābhāva-niyamāt. yathoktā eva trividha eva hetur gamakaḥ, sva-sādhya-dharma eva trailokye ’-kāras tathā ga-kāraḥ, tadā agnir eva dadhi, yena anyad api syād dadhi. tad anayor eva dadhi so ’nyatra na asti ity an-ubhayaṃ param eva dayā-udayaḥ | mohaś ca mūlaṃ doṣāṇāṃ sa ca eva darśana-āhita-vāsanā-kṛto viplava iti tateva darśayan niścayam āha – prasiddhas tu dvayor eva darśayan niścayam āha. tatra anvayasya eva dīpa-ādi-nāśinaṃ janaḥ || bhāva-svabhāvaeva dīpa-ādiṣu dṛṣṭam iti viruddham eva. na, aeva dīpayati. na vai nāntarīyakatayā śabdād artha eva duḥkhaṃ duḥkhān nir-ātmatām | a-viraktaś ca eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhanaeva dūṣaṇam, kiṃ tarhi sādhana-sāmarthya-vighātāt. eva dūṣayatā asya ayaṃ doṣa iti nāntarīyatvāt eva dūṣitaṃ syād ity uktam. a-bādhanasya api eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna eva dṛśyasya svabhāvasya a-dṛṣṭāv asann iti. sa eva dṛśyeta. tata eva agneḥ pūrva-vināśa iti cet. eva dṛśyeta tasya an-āvaraṇe sakṛt || paśyet eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ. eva dṛṣṭam ity a-kṛtaṃ vacaḥ | satya-arthaṃ eva dṛṣṭānta-doṣā api nirastā bhavanti. yathā eva dṛṣṭānta-doṣā api nirastā bhavanti, yathā – eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tadeva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma-āder eva dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma-āder eva dṛṣṭānto bhavati, etāvan-mātra-rūpatvāt tasya. eva dṛṣṭānto bhavati. etāvān-mātra-rūpatvāt tasya eva dṛṣṭer ekasya kaścid dharmaṃ vivecayaṃs tateva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati. eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ | smaraṇād eva doṣa-upaplavaḥ kaścit tattvaṃ vyācaṣṭe na eva doṣaḥ. na doṣaḥ, dṛṣṭa-viparītasya sueva doṣaḥ. sambandha-apauruṣeyatve syāt pratītir eva doṣāt. so ’-niścaye ’pi tulya iti tathāvidhaeva doṣo ’nena prakaraṇena ucyata iti cet, eṣa eva doṣo vaktavyaḥ, na vistara-kathāyām, eva drava-svabhāva utpanna iti. sa svayaṃ sthitieva dravyaṃ vināśitaṃ syāt. sarva-śaktieva draṣṭavyaḥ, na nānā-viṣayatā, anumānaeva dvayo rūpayoḥ sandehe ’naikāntikaḥ. yathā saeva dvayor api || bhinna-a-bhinnaḥ kim asya ātmā eva dvi-candra-ādi-bhrāntir indriya-ja ity eke. eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. aeva dharmaḥ, asanto ’pi kenacit prakaraṇena imaṃ eva dharmaḥ, na api dravyād artha-antaram, kiṃ eva dharmayor viparyayeṇa. tasmād anvayaeva dharmas teṣām api saṅketa-balād anyathāeva dharmiṇo ’py atra sādhyatvāt kevalasya na | eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣa eva dharmair ye tair vinā na bhavanti. aṃśena eva dharmair ye tair vinā na bhavanti. aṃśena eva dharmo dharmiṇi sādhyo viparyāsanīyo vā.

eva PV_03299 PV_03396 NB_03025 SV_06707 SV_14005 SV_11820 HB_01012 V3_08301 SV_00701 V2_07403 SV_00402 V2_05208 PV_03101 V1_03507 V3_03603 SV_03003 V3_07310 V3_12010 V3_12105 V3_12101 SV_09101 V3_11710 SV_09211 NB_03035 NB_03036 PV_03148 V2_07913 VN_00722 PV_02035 SV_08626 V1_00210 V3_11704 SV_14710 HB_00310 SV_09901 SV_09912 V2_07809 NB_03036 VN_00815 PV_04155 SV_04705 PV_03395 HB_03217 VN_03221 V3_03401 V1_03706 HB_00314 V3_03307 SV_14612 HB_01709 V3_11706 SV_15007 SV_12824 VN_00718 SV_11823 SV_09424 V3_07401 SV_03412 VN_01717 V1_01602 V1_04009 SV_07022 SV_07105 SV_03127 V2_09913

eva

490

parisphuṭam || suptasya jāgrato vā api yā eva na pāvakam || tad-yogya-vāsanā-garbha -hetoḥ prayogaḥ. asaty agnau na bhavaty tad vā ekam enāṃ śrutiṃ vastu-śaktyā eva dīpa-ādiṣu dṛṣṭam iti viruddham anya eva sambandhaḥ. tābhyām a-bhede tāv kiṃ na janayanti iti cet, janayanty eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam tādātmyaṃ hy arthasya tan-mātra-anurodhiny tādātmyaṃ hy arthasya tan-mātra-anurodhiny iti niyama-artham ity āha. tatra a-sambhavād -āder grahaṇe ’yaṃ kramo mataḥ | prāmāṇyam kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata ca sarva-hetūnām asādhāraṇatā, yatra sattvam upakārakatvāni tasya na sva-ātma-bhūtāny -sādhanam artha-sattā-mātra-sādhanam iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa asataḥ sapakṣān na nivṛttir ity a-sapakṣa tata eva sapakṣa eva asti, a-sapakṣa sāmānyam. yeṣāṃ tu nir-upākhyānāṃ svabhāva tan na ātma-avinābhāvī prāṇa-ādiḥ. tata vā asya katham abhāvo ’n-uktaḥ. atha abhāvam -lakṣaṇa-prāpto ghaṭa ity ukte sāmarthyād tādṛśo ghaṭa upalabhyata ity ukte sāmarthyād gotvaṃ hi varṇyate || samānatve ’pi tasya pratyaya-vaikalye syāt. sākalye tu karoty samudāya-antara-a-sambhāvinīm arthakriyām || prāṇa-apāna-indriya-dhiyāṃ dehād tasmād ayaṃ bhinna-pratibhāsa-ādir viśeṣa upadhāna-sāmarthya-rahito ’yukta-pratipattir -anvaya-vad aikāntika-vyatireko ’pi gamaka parasparam asty eva ity anyatvam -kāri. tac ca tena ātmanā pratyakṣeṇa dṛṣṭam -hetuḥ. anyas tu pūrvaḥ pariṇāmas tad-artha niyata-śaktiś ca sa hetuḥ svarūpeṇa pratīta niyata-śaktiś ca sa hetuḥ svarūpeṇa pratīta upalabdhi-lakṣaṇa-prāptaḥ, sa upalabhyata sattā-bheda-a-bheda-vyavahāro vā. ata -kriyas tasmāt samavāyi na kāraṇam | tata -vat. sa ca śabdaḥ kasmāt sākṣād vyaktiṣv paṭu-vāsanām | gamayed agni-nirbhāsāṃ dhiyam punar upalabdhis tad-abhāvasya sādhikā iṣṭā prayoga-darśanād a-sādhana-vākyatvāc ca. ata yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir iyam artha-vid eva kāryato draṣṭavyā. ata tad-anukārī kāryatas tad-viṣayatvāt smṛtir virodhāc chāstra-virodhaḥ. tataḥ pratibandha yasya nāśo bhavati ity ucyate sa svayam kṣaṇa-bhāvy anyathā syāt. yaś ca bhavati, sa eva ukto bhavati. tathā hy ātma-abhāva jaiminīyair varṇyate, sā artha-antaram kramaśo gaty-a-sambhavāt ||250|| kāla-bheda iti kevalam ayam asad-bhūta-abhiniveśa tu syāt pūrva-ukta-krameṇa. sa ca a-viruddha -ayoga-virahiṇā sāmānyena anvayo na siddha -ayoga-virahiṇā sāmānyena anvayo na siddha ca pācakatvam iti sambandha ucyate na pāka -vacanam a-sādhana-aṅgam apy upādeyam buddhir eva. tad-upādhiḥ so ’py asiddha -niyamaḥ. nīla-ākāra-saṃvedanayos tu niyama tābhyāṃ jananāt samavāyād vā. sa kim ekatra apy ādhāra-bhāvo badara-ādiṣu janana-śaktir vastu-rūpe ’nubhava-utpattāv api tathā kāryaṃ nivartayati. anyathā tat tasya kāryam

eva dhīḥ sphuṭa-bhāsinī | sā nir-vikalpā eva dhūma-avabhāsinīm | vyanakti citta-santāno eva dhūmaḥ, atra ca asti dhūma iti kārya-hetoḥ eva dhvanayati iti. na asty etat, kiṃ tarhi eva. na, a-bhinna-janmanaḥ sādharmya-vipralambhād eva na ato ’nyā vastuno gatiḥ ||236|| rūpa-bhedaeva, na atra anyathā-bhāvaḥ, svabhāva-aeva na anumīyate. yena na samagrāṇi ity eva eva na anumīyate. sāmagrī-phala-śaktīnāṃ pariṇāma eva, na anya-āyatte, tad-bhāve ’bhūtasya paścāt eva na anya-āyatte, tad-bhāve ’bhūtasya paścād eva na anya-dharma-vṛtti-niṣedha-āśaṅkā. viruddha eva na anyatra gṛhīta-grahaṇān matam || na anyā eva na anyo ’nubhāvyo buddhyā asti tasyā na eva na anvayi ity udāharaṇam evaṃ-phalam. saṅketa eva na api tata upakāram anubhavanti. kiṃ tasya eva, na artha-viśeṣa-sādhanam ity apārthakam. eva na asti iti ca asya sapakṣe ’stitā ucyate, eva na asti iti cet, na iti sā eva nivṛtter eva na asti iti dṛṣṭāntayor anyatareṇa eva na asti tatra kathaṃ svabhāva-bheda-viṣayāḥ eva na ātma-nivṛttāv asya nivṛttir api, yato eva na icchet. tena a-vacanam. tad eva idānīṃ eva na iha ghaṭa iti bhavati. tathā vaidharmyavat eva na iha sad-vyavahāra-viṣaya iti bhavati. eva na īkṣaṇaṃ netra-gocare | pratibhāsa-dvayaeva. na evam a-kṣaṇikasya, sarvathā a-sambhavāt. eva na kuryuḥ. tena tat-prakāśanāya ekena api eva na kevalāt | sva-jāti-nir-apekṣāṇāṃ janma eva. na ca atra aparam a-bhinnaṃ pratibhāsaṃ eva. na ca anya-darśane ’nya-kalpanā yuktā, eva. na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter eva. na ca taj-janma-lakṣaṇāt svabhāvaeva. na ca tat-svalakṣaṇa-grahaṇa-uttara-kālaeva. na ca tāṃ tatra kaścit pratibandhuṃ eva. na ca svabhāva-niyamo ’rthānām ākasmiko eva. na ca svabhāva-niyamo ’rthānām ākasmiko eva. na tathā atra tādṛśo ghaṭa upalabhyata ity eva na tad-viparyayād viparyayaḥ. arthakriyātas eva na dṛśyo ’sāv a-dṛṣṭeḥ kārya-rūpayoḥ || tadeva na niyujyate. kiṃ tatra anyena vyavadhinā. eva na pāvakam || tad-yogya-vāsanā-garbha eva eva na punar liṅgatvena eva, tatra apy abhāvasya eva na pratijñayā hetor bādhanam. na ca ekam eva eva, na pratibandhaḥ, pramāṇena a-pramāṇasya eva na pramāṇa-phalayor viṣaya-bhedaḥ. svabhāvaeva na pramāṇam, an-adhigata-vastu-rūpa-aneva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na eva na bhavati ity uktaṃ syāt. na vai ghoṣaeva na bhavati iti na ayaṃ prasaṅgaḥ, kāraka-aeva na bhavaty eva ity arthād an-anya-saṃsargiṇy eva na bhavati. tathā hi yogyatā iti rūpa-atiśaya eva na yujyate. na hy ekasya krameṇa pratipattir eva. na vayam eka-sambandha-virodhād ekaṃ śabdaṃ eva, na vastu-bhedaḥ. na ca bheda-a-bhedau muktvā eva. na vai kaścit tathābhūtena anvayaṃ karoti. eva. na vai kaścit tathābhūtena ātmanā anvayaṃ eva. na vai pākena anya eva kaścit pācako nāma eva. na, vaiyarthyāt. asaty api pratijñā-vacane eva. na vyaktir buddhir artha-ātmā iti cet, sa eva. na sa nānātve yuktaḥ, nīla-pīta-vat. eva na samavaiti janyate vā, tasya a-sāmarthyāt. eva na sambhavati sā apy atra (145a) na hy ayaṃ eva na smārto niścayo bhavati. sahakāri-vaikalyāt. eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi

eva VN_01020 SV_01824 SV_15001 HB_03009 HB_03011 V3_11714 SV_02101 SV_01918 V2_08112 SV_01706 SV_09922 HB_02116 V2_09003 V3_10207 SV_10317 SV_10118 VN_02122 V3_08903 VN_01615 VN_01813 SV_15508 VN_05716 VN_05404 VN_01715 PV_03463 SV_14719 PV_04281 V2_07701 SV_09809 V2_07614 VN_02017 SV_17114 VN_00709 HB_00912 V2_05207 SV_14618 VN_06505 VN_06501 VN_04006 VN_05508 VN_03111 VN_04206 VN_06718 VN_06804 VN_05615 VN_05613 VN_04207 VN_02608 SV_11403 SV_11509 SV_09219 HB_00602 SV_15019 VN_01504 VN_01415 SV_10624 SV_15604 SV_16409 SV_15729 SV_13609 V3_10008 SV_00618 V2_06404 V3_02501 PV_04078

eva

491

antareṇa a-pratyakṣatā anyathā-bhāve ca tad a-bhedāt. anyathā tad-bhāve bhavati ity -mātra-arthakriyāyām apy a-sāmarthye vastv tad-anya-a-vyavacchede tat-pariccheda kvacit prāpti-parihāra-artho vyavahāraḥ, sa -gatir ity uktam. anyathā saṃśaya-hetur ca sarvatra upayogaḥ syāt. anyathā ekam ity tadā yatra dhūmas tatra agnir ity vā tat-kāla-dravya-apekṣa iti nir-apekṣa kāryaṃ nivartayati. anyathā tat tasya kāryam vā tat-kāla-dravya-apekṣa iti nir-apekṣa anyathātva-pratipattau vā tat-svabhāva ca sarvatra upayogaḥ syāt. anyathā ekam ity api paryāyeṇa. lakṣaṇa-bhedas tu kathita ucyate. kāraka-anupalambhas tu pramāṇam -phalā api sā. asattāyām api iyaṃ pramāṇam abhāvād a-pratipādakasya jayo ’pi na asty syāt – pātaṃ na karoti iti. tad api iṣṭam -prāpta-svabhāvo ’nupalabdhaḥ, sa na asty vādino nigrahasthānam, a-samartha-upādānād puruṣa-upadeśa-apekṣaṇāt, artha-antara-vad viṣaya-ajñānena uttara-ajñānam apy ākṣiptam pratidoṣa-vacanaṃ viṣaya-upadarśanaṃ kriyata nigrahasthānam, vyartha-abhidhānād vyaktir arthasya cen matā || liṅgaṃ sā āyattā-pratītikaṃ tasya svabhāva-pratibhāsa janayitvā anyaṃ sa hetus tasya nāśanaḥ | tam tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā tad-bhāve hetum apekṣante, sva-hetor -daṇḍa-prayoga-ādīnām ayuktatvāt. bhavaty loke dṛśyante. loka-vādaś ca pratītiḥ. ata saṅketa-vaśād vṛttir ity an-abhiniveśa kiñcin nāśa-hetunā, svayaṃ tat-svabhāvatayā siddhe ’sati nāstitā-abhidhānam asaty ’vaśyaṃ bhavantam apekṣate. sa ca svabhāva -doṣatve pratipādite sādhana-ābhāsa-vacanena uttara-ābhāsatve pratipādite ’pratibhayā uktvā datta-uttara-avasaraḥ, tena -ādimattvaṃ bāhuleye ’pi. tasmād apratibhā -virodhe pratijñā-virodha iti tatra idam iha yo nirarthakaṃ bravīti, tasya tena -sādhana-aṅgasya asiddhasya hetor abhidhānād ity ata āha yathokta-hetvābhāsa-lakṣaṇena tathā ajñāne ’py uttara-a-pratipattyā a-śakyā ity an-uttara-pratipattyā iti. sa sarvo nirarthaka-abhidhāyy anena tathā api kiṃ sāmānyasya upadarśanena. evam na tu sa eva sambandhaḥ. astu vā anya kadācid ayogāt. parvata-ādi-vat. ayam iti śaṅkā syāt. abhāvas tu viveka-lakṣaṇa na sa trividhād dhetor anyatra asti ity atra vahny-ādi-vat. vitatha-vyaktayaś ca niyamena atiprasaṅgāt. nanu uktaṃ na dravyam yathā aṅgulīnāṃ muṣṭiḥ. na hy aṅguly apohyeta pradhāna-śabda-vācyasya dharmiṇa iti cet. kramasya artha-antaratvaṃ ca pūrvam kāvya-ādi-vat. a-śakti-sādhanaṃ puṃsām anena ’nyo na. prayogo yady abhivyaktiḥ sā prāg ca varṇān icchet. tāv api pakṣau prāg tatra api yadi tata eva siddhiḥ, sa prāg hetv-asiddhyā eva tad-viruddha-siddhiḥ prāg hetv-asiddhyā eva tad-viruddha-siddhiḥ prāg siddhasya a-sādhyatām āha. na, svarūpeṇa prāha siddha-ādeśena dharmiṇaḥ | svarūpeṇa

eva na syāt. api ca kuta idam a-mantra-oṣadham eva na syāt. tathā tad-abhāve na bhavati ity ukte. eva na syāt. tathā hi tal-lakṣaṇaṃ vastv iti eva na syāt, tad-a-tad-rūpayor a-vivekād iti. ya eva na syāt. na hy ayam analaṃ paśyann apy analam eva na syāt. na hi yo yatra na sambhavati, tadeva na syāt. nāma-antaraṃ vā, artha-bhedam eva na syāt, pratibandha-abhāvāt. kuto ’gnyeva na syāt. sa tarhi vinaśvara-svabhāvo nireva na syāt. siddhas tu kārya-kāraṇa-bhāvaḥ eva na syād ity uktam. sa tarhi naśvaraḥ svabhāvo eva na syād iti pūrvo vikalpas tatra ca uktam. eva na syān nāma-antaraṃ vā, artha-bhedam eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-abhāvaeva. na hy asti sambhavo yad asati kāraṇe kāryaṃ eva. na hy asti sambhavo yad upalabdhi-yogyaḥ eva. na hi tattva-cintāyāṃ kaścic chalaeva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patinaeva. na hi tasya tat-svabhāva-sthitāv eva. na hi tair hetoḥ sambandhaḥ śakyate eva. na hi prakṛtyā prakāśanās tam apekṣante eva. na hi viṣayam a-jānann uttaraṃ jānāti iti na eva. na hi sarva-viṣaya-upadarśanaṃ kṛtvā yugapad eva. nanu ca viṣaya-upadarśanāya pratijñā-vacanam eva nanu jñānaṃ vyakto ’rtho ’nena varṇitaḥ | eva naśyati. prakāśa-āyatta-pratītīnām iva nīlaeva naśvaraṃ bhāvaṃ janayed yadi kiṃ bhavet || eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi bhāvānāṃ eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ eva nāṭaka-ādi-ghoṣaṇe ’rtha-antara-gamanāt eva nānā-arthā iti tata eka-artha-niyamo na eva. nānā-eko rūpa-ādir eka-śabda-utthāpane śakta eva nāśāt. yo hi yasya svabhāvaḥ, sa sva-hetor eva eva nāstitā na anyatra na viruddha iti niyamaeva. niḥ-svabhāvasya kvacid vyāpāre samāveśaeva nigṛhīta iti. evam api na idaṃ hetvābhāsebhyo eva nigṛhīta iti na idam ato nigrahasthānaeva nigṛhyate. a-datta-uttara-avasaraḥ, hetveva nigraha-adhikaraṇatvena vācyā, na eva nigraha-adhikaraṇam a-sādhana-aṅga-bhūtāyāḥ eva nigraha iti. tat tulyaṃ sarvasya a-sādhanaeva nigrahaḥ, na apy a-niyamāt kathā-prasaṅgād eva nigrahasthāna-bhāva iti. atra api yathoktaṃ eva nigrahasthānatvam, a-jānānaḥ katham uttaram eva nigrahasthānatvam uttara-viṣaya-pradarśanaeva nigrahasthānena nigraha-arhaḥ. na ca varṇaeva nityaḥ śabda iti vaktavyaṃ jaḍasya eva nityaḥ sambandhaḥ. tena girām eka-arthaeva nityatve ’pi doṣas tasya sthira-rūpasya eva nimittī-kartavyasya kasyacid rūpasya abhāvāt, eva niyata ucyate. tatra sādhana-dharma-bhāvaeva niyama-kāraṇa-abhāvād ayuktam iti cet. aeva nir-vivekam avasthā, na api dravyād arthaeva nir-vivekā muṣṭiḥ, prasāritānām a-muṣṭitvāt, eva nirākaraṇān nir-ādhāraḥ sādhya-dharmaḥ syāt. eva nirākṛtam | (293ab) na varṇa-vyatirikto ’nyaḥ eva nirākṛtam ||310|| pratipāditā hi puruṣa-kṛtās eva nirākṛtā ||296|| na hi nityānāṃ kācid eva nirākṛtāv ity a-parihāraḥ. vyakti-kramo ’pi eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. eva nirdiṣṭā iti iyaṃ prayoga-bhedād aṣṭadhā eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśavidhaeva nirdeśya ity anena eva gatatvāt. siddhaeva nirdeśya ity anena eva tad gatam || siddha-

eva V3_02503 PV_04079 V3_01105 SV_16926 SV_06203 SV_01707 V2_09914 PV_04222 V1_00507 V3_12106 PV_03067 V3_10110 V3_04710 NB_03136 NB_02005 SV_09705 SV_13407 SV_13613 SV_13007 SV_13708 V2_05208 PV_03185 SV_15422 V3_12209 PV_04222 VN_02219 V3_02510 V3_04703 HB_03405 V3_07808 SV_05309 VN_05108 SV_16109 PV_02199 SV_07008 NB_01014 VN_02119 SV_14703 VN_03115 V3_04701 VN_05606 HB_03208 HB_01801 VN_01111 SV_02618 HB_03011 V1_02601 SV_08107 SV_08107 SV_03414 V3_03306 SV_13315 V3_12503 SV_14106 SV_16119 VN_01101 SV_12314 SV_17021 V3_03310 SV_03314 VN_06210 PV_03289 SV_12818 SV_15228 SV_11227

eva

492

-rūpeṇa hi nirdeśa-sambhave sādhyatvena -rūpeṇa nirdeśasya hi sambhave | sādhyatvena artham. sa ca anumeyaḥ svarūpeṇa dṛṣṭo ’-rūḍha-artha-vācakaḥ | (320ab) anena hi yad eva mūḍha-mater āśaṅkā-sthānaṃ tad ity ubhayathā svabhāva-pratibandhād ity ubhayathā svabhāva-pratibandhād sādhyād a-sādhyeṣv eva no tataḥ | na iti sā -ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya ity a-sapakṣa eva na asti iti cet, na iti sā matiḥ || abhāve vinivṛttiś cet pratyakṣasya sādhanam, a-niścita-tal-lakṣaṇatvāt. tena ’stu viparyayaḥ. tasmād dhetu-viruddhayor eva sattvaṃ vipakṣe ca sarvatra asattvam sapakṣa eva sattvam, a-sapakṣe ca asattvam svabhāvaḥ (192bcʼ) tad-dharma-niścayād na. a-kramasya kramavad-vyatirekiṇaḥ prāg vākyam ity api mithyā. tasyā nityeṣu prāg tad-ātmakatvāt. artha-antaratvasya ca prāg tad-anyam. an-atiśayasya apekṣā ca prāg -niṣedha-āśaṅkā. viruddha-niṣedhe ’pi tatra | tathā anapekṣya samayaṃ vastu-śaktyā -vyāpaka-bhāva-cintāyām a-prāṇa-ādimattva -lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha || nivṛttir na asataḥ sādhyād a-sādhyeṣv -pratyakṣaṃ tasya eva anuprabodhāya. tad eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa -guṇe vaktavye ’nyathā-abhidhānād doṣa iti darśana-artham ete prayujyete. ity eṣa sa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam vema-abhāve ’pi kuvindaḥ karoti iti na tata iti punar-vacane ’pi gata-arthasya ādhikyam kārya-bheda-kṛt ||305|| tasmān na khalv eka ca na yatnaḥ sthāpane mahān || tiṣṭhanty -doṣa-prasaṅgāt. ataḥ sva-upakāra-dvāreṇa jñāna-pratibhāsa-bhedas tat svalakṣaṇam. tad doṣe parājaya-vyavasthāpanā yuktā, tayor anyatvam. na hi rūpa-rasayor apy anyad -adhikaraṇatve punas tat-prayoga-kṛta syāt. na vai vastu-dharma-samāśrayeṇa na trir eva. a-grahaṇa-sāmarthye prāg tad eva tad-anyasmād vyavacchinatti, tasya idānīm a-kṣepa-kriyā-svabhāvaḥ. nanv etad pravṛtti-nivṛttī svayam abhyanujñāyete, tad ca. tasmāt paśyañ śukti-rūpaṃ viśiṣṭam syāt. na hy ayam analaṃ paśyann apy analam aparaṃ caitanyam. taṃ ca eka-rūpam nāma kiñcid anyad eva pācaka-ādīnām. tasyā ||159|| na hi śaktir nāma kiñcid anyad yat punar asya abhidheyaṃ tat kathitaṃ tad pratiṣṭhāpayati. dharma-antaraṃ ca sa tat-sādhitaṃ tad upalabhyeta. tat-svabhāvā – asato vyatireka-ayogād iti. atra idam -sāmarthya-siddha iti vakṣyāmaḥ. tata -icchayā krama-racanā śakyate kartum. tata -sthānas tasya eva tad-avasthā-indriya-āder vyaktam apauruṣeyo vedaḥ. nanu na śaknuvanty pāraśīka-mātṛ-mithyā-ācāra-vat. teṣām pratihanti ity abhyupagama-virodhaḥ. ata prakāśanāya prayuñjate ’n-aśvo ’yam iti. ata eva uttara-a-pratipattir iti tāvatā | siddha-anumā-ādi-vacanaṃ sādhanāya ca. śabda-utpāda-vādinas tāvad ayam a-doṣa na ca ekatra dṛṣṭasya anyatra a-sambhava -nivṛttyā satya-arthatā. atha punar utpattir

eva nirdeśya iti idaṃ phalavat syāt. svayaṃeva nirdeśya iti idaṃ phalavad bhavet || eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ | (6ab) eva nirvarṇyamānaḥ. manuṣya-atiśāyi-puruṣa-viśeṣa eva nivartyam. an-āśaṅkamāno vā kiṃ parasmād eva nivṛttiḥ. anyathā eka-nivṛttyā anyaeva nivṛttiḥ. anyathā eka-nivṛttyā anyaeva nivṛttiḥ kiṃ nivṛtter asato matā || nivṛttyeva nivṛtter abhāva-niścaya iti cet, vyāhatam eva nivṛtter nivṛttir asataḥ katham iṣṭā. abhāvaeva niścayaḥ | viruddhaṃ sā eva vā liṅgam anvayaeva niścayaḥ kriyata iti cet, katham a-niścayān eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava eva niścayena śakyaṃ darśayituṃ viśeṣa-lakṣaṇaṃ eva niścitam. anumeyo ’tra jijñāṣita-viśeṣo eva niścito vyāpakatvena tasya dharmiṇo dharmo eva niṣiddhatvāt. atiprasaṅgaś ca evam. karmaeva niṣiddhatvāt. kāryatā-viśeṣa eva sākṣāceva niṣiddhatvāt. na api tasya upalabhya-ātmanaḥ eva niṣiddhā. sa ca karaṇa-vyāpārād eva siddha eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva eva netra-dhīḥ || saṅketa-smaraṇa-apekṣaṃ rūpaṃ eva nairātmyaṃ dṛṣṭam. tad-abhāve ca na asti iti eva. nairātmyena prāṇa-ādīnām ukta-lakṣaṇasya eva no tataḥ | na iti sā eva nivṛttiḥ kiṃ eva nyāya-anusaraṇaṃ satāṃ vādaḥ, ukta-nyāye eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetveva. pakṣa-dharme ’pi tarhi sandeha-anyataraeva pakṣa-dharmo ’nvaya-vyatirekavān iti tadeva pakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣaeva paṭa-utpattiḥ. tathā na kevalam ekaika-vyakty eva padasya iti. prapañca-kathāyām apy a-kathitaeva padeṣu varṇānāṃ svabhāvaḥ kartṛ-citta-saṃskāra eva para-adhīnā yeṣāṃ tu mahatī kṛpā | sat-kāyaeva param api buddhyā saṅghaṭayya khyāpyate. eva paramārtha-sat. arthakriyā-sāmarthyaeva paraspara-sāmarthya-upaghāta-apekṣayā jayaeva parasparam anyatvam. svabhāva-a-pratibandho eva parājayo ’sya prastāva-upasaṃhāra-avasānatvāt. eva parārthe ’numāne sādhana-doṣa-udbhāvanam, api eva paricchinna-sāmarthyena parihartavyaḥ parān eva paricchedāt, tad-anyad eva ca tasmāt tadeva paridīpitaṃ bhavati – karoty eva iti. kāryaṃ eva paro bruvāṇaḥ kim iti na anumanyate. tasya eva paśyati. niścaya-pratyaya-vaikalyāt tv aeva paśyati, yena salila-arthī tatra na eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ. eva pāka-ādy-arthakriyā-upayogena dravyasya aneva pācaka-ādīnām. tasyā eva pāka-ādy-arthakriyāeva pācakatvena api ity alam a-pratiṣṭhair mithyā eva punaḥ prativahati iti na bhidyate sva-vacanaeva punaḥ pratyayāḥ kathaṃ kalakale ’rtha-antaram eva punar vācyam – katham asato ’nvayaeva puruṣa-kāryatā buddhīnām anumeya-anvayaeva puruṣa-dharma-saṅkhyāte vikalpa-anukrame sati eva puruṣasya kadācit pratyakṣo ’-pratyakṣaś ca, eva puruṣā mantrān kartum. etad uttaratra eva puruṣāṇāṃ vacanāt punaḥ parokṣa-arthaeva pūrva-abhyupagamena ity āha. tad eva vākyaṃ eva pūrvatra pratikṣipta-bheda-antaratvāc chabdaeva pūrvam āpanna-nigrahasya para-doṣaeva pūrvayoḥ || saṅketa-saṃśraya-anya-arthaeva. pṛthag a-samarthānām apy avayavānām upakāraeva pṛthag viruddha-saha-bhāvinām api darśanāt. eva pauruṣeyatā. na samaya-ākhyānam. artha-

eva V3_02712 PV_03446 PV_03478 PV_03327 V1_03509 V1_02305 SV_11213 SV_16416 V3_04001 VN_02811 HB_00614 VN_02915 VN_02807 SV_03914 HB_00702 VN_04414 VN_04713 SV_06010 SV_16215 V2_06814 V2_07001 PV_03443 SV_07010 SV_10101 PV_04131 V2_04701 SV_04003 SV_14110 V3_07609 V2_10109 SV_01502 V2_09710 SV_03608 SV_11811 SV_14606 SV_02813 SV_06023 V1_02007 V3_01707 SV_14902 SV_10607 SV_03402 PV_03324 SV_01208 V2_09404 V3_12712 SV_13828 HB_03908 HB_03209 V3_06309 V3_12607 HB_00215 V1_00604 V2_06413 HB_02804 HB_03502 V1_00213 SV_14015 V3_11307 HB_03401 SV_16401 HB_00716 PV_04170 PV_04106 SV_09009

eva

493

na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata gatā kathā || atha svarūpaṃ sā tarhi svayam -saṅkramāt | sa ca prakāśas tad-rūpaḥ svayam ’paraḥ | tasya api tulya-codyatvāt svayaṃ sā ’paraḥ | grāhya-grāhaka-vaidhuryāt svayaṃ sā -tad-atiśayā bhāvanā-anurodhino bauddhā -abhāvaṃ sādhayati iti. ya evaṃ-vādinas tān atiśaya-pratikṣepa-sādhanaṃ tat tv a-gamakam chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya a-śakyatvāt, lakṣaṇa-niyamo ’py a-sambaddha -vaidharmya-prayogau. atra sāmarthyād so ’yaṃ pratijñā-hetvor virodhaḥ. etena katham a-vikala-antaḥ-karaṇaḥ pratijñām -eka-nitya-vyāpita-ādy-ākārair api na ity asmai nivedayati. na api svayaṃ prāg anvākhyānaṃ vyartham, anena padena go-śabdam atha ca sampradāya-vaśāt tā lokas tathā eva taṃ na paśyati tam eva a-vṛkṣaṃ svayam na anya iti yady anyo ’pi jānīyāt taṃ tathā kiṃ tarhi jñāpana-śaktir ayam asya ca apekṣamāṇās tat-sādhanam avyabhicāram vit katham | sārūpyād vedanā-ākhyā ca prāg tasmāt tatra api kārya-kāraṇa-bhāva-kṛta -liṅgā ca. yathāsvaṃ vyāpini sādhye tayor dhvaneḥ | prasiddhasya śrutau rūpaṃ yad -kāraṇasya darśanasya vyāvṛttiḥ. na ca sa rūpa-saṅkara iti. evaṃ tarhi buddher ānupūrvī sphoṭa-vicāra-anukrameṇa -rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv ubhayasya api hetur iti. eṣa trividha upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta anyatra api kathañcit taiḥ prayuktās tathā tato ’-viśeṣeṇa gamayet. tato ’-viśeṣeṇa nivṛttir bhavati ity ukte kasyacid bhāvasya | na hi sarvato bhinno dṛṣṭo ’pi bhāvas tathā vastv iva īkṣyate ||121|| teṣāṃ prakṛtyā ca na asatāṃ grahaṇam. tasmād artha-antaram artheṣu sāmarthyād viśeṣa-sthiteś ca deha bhavati ity api viruddham iti. so ’py anena vā iti. tasya bhāva-an-upādānatve sādhye sa -viṣayatvena kaścid viśeṣaḥ. ekas tam yatra avasāya-dhīḥ | sa tasya anubhavaḥ sā na asti iti na pratyeti vacanād api na ’pi na asti iti na pratīyāt, vacanād api na api na iti cet, priyam anuṣṭhitam. yadi idam -kāraka-dharmasya ca karaṇeṣu dṛṣṭeḥ. tasya tasmāt sarvatra sattā-vyavasthā tad-anyasya tatra a-paricchedāt. atas tad ca tasya eva tatra sāmarthyam iti tad prameyā vaktavyāḥ. na hi bhāva-viṣayam tatra tad ādyam asādhāraṇa-viṣayaṃ darśanam ||3|| pratyakṣam apy artha-avisaṃvādād tasmād ayam ātma-upalambha-nivṛttim -rūpasya kevalasya tattva-vyavasthāpakād – yata eva hetur anyathā api bhavet, ata ’rthasya pratipattir anumānam iti dve ayogāt. tad ayam sat-prayoga ity api jananam eva tad-viparyaya-sādhano viruddho ’py eka iti, kathaṃ tayoḥ parokṣe ’rthe prayogaḥ. na -sāmarthyāt, tatra api tad-ākāra-dhyāna-āder -nigamana-ādikam api pratyuktam, etāvatā yadi iṣyate | śāstreṇa alaṃ yathāyogaṃ loka kṣatiḥ | parokṣeṣv āgama-an-iṣṭau na cintā ’sti yena ayaṃ tathā coditaḥ kṣīra-vikāra

eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity eva prakāśate | yat tasyām a-prakāśāyām arthaḥ eva prakāśate || tathā-abhyupagame buddher eva prakāśate || nīla-ādi-rūpas tasya asau eva prakāśate ||38|| vyastaṃ hi viṣaya-lakṣaṇam eva prajñā-ādi-vat. cetanāś ca api vedyatvād aeva prati. girāṃ satya-artha-hetūnāṃ guṇānāṃ eva. pratikṣepa-sāmānya-sādhanayor a-sambhavāt. na eva pratikṣepe virodhaḥ, yathā – a-śrāvaṇaḥ eva pratijñā-antara-abhidhāne pratijñā-antaraṃ eva pratijñā-artha-pratīter na pratijñā-prayogaḥ. eva pratijñā-virodho ’py ukto yatra pratijñā svaeva pratijñā-sādhanāya upādadīta. upādadatā ca eva pratipattiḥ. kevalam a-bhinna-ākārā buddhir eva pratipadyate kiñcit, pramāṇam antareṇa evaṃ eva pratipadyate, go-śabdāt kakuda-ādimantam eva pratipadyate tāsāṃ ca prayoga-bhraṃśam. tathā eva pratipadyate. na idaṃ vyavaccheda-vādinaḥ eva pratipadyeta. na ca evam. tasmād ayam eva pratipādaka iti. sā api tatra pratibaddhā eva pratipādane liṅga-vad avalambante, aneva pratipāditā || dṛṣṭayor eva sārūpya-graho eva pratibandhaḥ. tad ayam āśrayaḥ sāmānyasya sva eva pratibandhāl liṅgayor liṅgini, yathā uktaṃ eva pratibhāsate || a-dvayaṃ śabala-ābhāsasya aeva pratibhāso ’rtho yuktaḥ, tasya punaḥ eva pratibhāso jñāna-rūpatvāt san eva sāmānyam. eva prativihitā. na api sā varṇa-svabhāvā. vastueva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv a eva pratiṣedha-hetur upalabhya-sattvasya hetos eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-svabhāvaeva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-svabhāvaeva pratīti-hetavo bhavanti. tatra vācyeṣu puruṣa eva pratītiḥ syāt, sarvasya ca. tasmāt sambandhaeva pratīteḥ. tathā ca anena artha-antara-bhāva eva pratyabhijñāyate, kvacid bhede vyavadhānaeva pratyaya-vaśāt tathābhūta-vikalpa-kāraṇānām eva pratyaya-viśeṣa-utpatter manaḥ pratyeti. eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti eva pratyākhyātaḥ. kasyacid bhāva-an-abhyupagamāt. eva pratyātma-vedyatvād a-pratikṣepa-arho ’rtho eva pratyāyayan pratikṣipta-bheda-antaraḥ eva pratyāsattir vicāryate || dṛśya-darśanayor eva pratyeṣyati. tad api hy anupalambham eva eva pratyeṣyati. tad api hy anupalambham eva eva prathamam ucyeta, na parikleśito devānāṃeva pradīpa-āder viṣaya-antarasya ca kasyacid eva pramāṇaṃ tat-sādhanam anvākarṣati iti. eva pramāṇaṃ prakāra-antara-abhāvaṃ sūcayati, eva pramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena eva pramāṇam, avisaṃvāda-lakṣaṇatvāt pramāṇasya. eva pramāṇam. tasmiṃs tathābhūte dṛṣṭe sa yena eva pramāṇam. sa ca avisaṃvādas tasmād ātma-lābhāt, eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy eva pramāṇād anya-vyavaccheda-siddheḥ. sambandhaeva pramāṇābhyām a-bādhita-tad-dharmā dharmī ity eva pramāṇe, anyathā-pratipatty-ayogāt. na vai eva prayoktuḥ sāmarthyāt. svayaṃ samarthe tasya eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid uktieva prayogaḥ pramāṇatayā liṅga-a-niścayāt. eva prayogāt. tasmāt tad-adhiṣṭhānam eva tat eva prayogeṇa vākya-pratīter bhāvād iti ḍiṇḍikaeva pravartatām || sādhana-ākhyāna-sāmarthyāt tad eva pravartate || virodha-udbhāvana-prāyā parīkṣā eva pravartate na anyatra. sa eva atiśayo

eva SV_10505 SV_12526 HB_00402 SV_07508 SV_14223 VN_03701 VN_01509 PV_04077 PV_03080 PV_04199 VN_01114 V3_12311 V3_12405 V1_03310 V2_04801 SV_00307 SV_15720 V1_03612 SV_00917 V3_11008 SV_07018 PV_02121 VN_00619 VN_00707 VN_04607 V3_10303 V3_02110 PV_04067 V3_09708 V3_02304 V3_03512 PV_03219 V2_08809 V1_00503 V1_03511 V3_04806 VN_02506 V3_12709 PV_02251 V3_12201 SV_13621 V3_01907 SV_10023 V2_08309 SV_02213 V2_08602 V3_02308 V1_01107 HB_03117 NB_03032 V3_04109 NB_02014 V3_09302 HB_03413 SV_02518 V3_08709 SV_14907 SV_10409 SV_13417 SV_11524 HB_03911 V2_08303 SV_10016 HB_04011 V3_04206

eva

494

kevalaṃ nir-upākhyam. nir-upākhye ’pi iyam api yathā-śruta-artha-vikalpa-saṃhāreṇa tato ’pi vikalpāt tad-adhyavasāyena vastuny tac ca tulyaṃ pradīpa-ādāv iti sa iti cet. pūrveṇa asya kaḥ sambandha iti sa -sāmarthyaḥ saṃśaya-hetutvād anaikāntika aṅgulīṣu punaḥ pratikṣaṇa-vināśinīṣv anyā anyaḥ svayaṃ-śrutim || vicāra-prastuter | anyatra na anya-siddhiś cen na tasya siddhaṃ tal-liṅgaṃ jñānam īdṛśam || etena bhāvasya janma-vināśayoḥ. śaktiḥ, sā asty ātma-gatiḥ, kiṃ tarhi vidhi-mukhena hy evaṃ syād ity asādhāraṇa-anaikāntika eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya vyavasthitam ||6|| iti saṅgraha-ślokāḥ. ata -vat. pratyakṣasya api hy artha-avyabhicāra eva svabhāvam āsādayanti. tena a-viśeṣeṇa yathā-svasaṃvedanam eva artha-niṣpattes tad ’-viparyāsād iti cet. na, parārthasya ārambho viparyāsād iti cet, na, parārthasya tasmāt tat-pūrva-kṣaṇa-sahakāri kuṇḍaṃ tatra yadi syād a-sthira-āśrayaḥ | viśeṣo na api na sidhyati. ghaṭa ity api ca rūpa-ādaya vṛkṣā vṛkṣa iti syāt, yady eṣa niyamo bahuṣv śabdād artham a-pratipadyamānāḥ apaśabdair viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya |12|| tatra api sādhya-dharmasya sambaddhasya sarva-bādhanam || sambandhas tena tatra an-adhikārāc ca śāstrasya anumāne. pramāṇena ’pi tulyā iti viruddhaḥ syāt. tena tatra arthena apodyate, na sa pakṣa iti. tata kṛtvā gaja-nimīlanam | kevalaṃ loka-buddhyā -bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayor a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram -grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā bhavati, yathā – a-brāhmaṇa iti. na hi sa vārttika-kāro ’yaṃ sthita-pakṣam āha. tam -svabhāvaṃ viṣāṇam iti cet, vayam apy etad -saṃsthitiḥ || tasmin nivṛtte prakṛtiṃ svām upagata ity a-pramāṇād abhyupagamāt tathā -āśrayā kāryatā-sthitiḥ. kiṃ tarhi yat saty āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata a-jananāt. tasya a-hetutā syāt. na vai sa a-jananāt tasya a-hetutā syāt. na vai sa bādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha na hi gava-ādi-vikalpo ’rtha-sannidhāv -bhāvo vyavacchinnas tathātvaṃ ca tasya -vacanam ākṣipta-pratibandha-upadarśanam bhāvo ’numāna-viṣayaḥ. sa hi sandṛśya anyeṣu upalambha-pratyayeṣu san pratyakṣa -vikalpena asiddhi-codanā mithyā-uttaram taṃ tato dharmiṇo nivartayatas tasmin saty ’py eka-bheda-codanāt tat-svalakṣaṇa-niṣṭhā vyapadeśa-ādayo janya-janaka-bhāva-kṛtā kṣaṇa-sthiti-dharmāṇāḥ. sa tu utpattimatām yathāsvaṃ grāhakeṇa karaṇena upalabhya sakṛt prakāśayanti. krama-bhāvāt. na apy eka saṃskāryaḥ puruṣair dhiyā ||231|| tāv eva jñānaṃ siddham iti, tathā api tāv abhāvo nāma kaścit kāryaḥ syāt svabhāvaḥ, sa abhāvo nāma kaścit kāryaḥ syāt svabhāvaḥ sa niyamasya ubhaya-rūpatvāt. tasmāt tatra bhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa

eva pravṛttir niṣidhyate. anupalabdhi-lakṣaṇā eva pravṛtteḥ. tat kiñcit kutaścid āgatam ity eva pravṛtteḥ, pravṛttau tu vikalpasya eva prasaṅgaḥ. tan na ādheyatā na vyaktir vṛttiḥ eva prasaṅgo ’-paryavasānaś ca. tad avaśyaṃ eva. prasādhite tu sāmarthye gotve ’-vṛttyā hetor eva prasāritāḥ, anyā muṣṭiḥ. tatra muṣṭy-ādieva prasiddhaḥ siddha āśrayaḥ | sva-icchā-kalpita eva prasiddhitaḥ || yo hi bhāvo yathā-bhūtaḥ sa eva prasiddho ’pi svabhāvasya pṛthak kṛtiḥ | eva prāg api janmano nirodhād apy ūrdhvam. tena eva prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ (7abʼ) eva prāmāṇyam, tad-abhāve bhāvinas tadeva phala-dāḥ syuḥ. yadā tu samayād ebhyaḥ phalaṃ eva phalaṃ yuktam. na hy arthasya yathā-svabhāvaṃ eva phalatvena iṣṭatvāt, icchā-lakṣaṇatvāt eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ca eva badara-kāryaṃ janayad ādhāra ity ucyate. eva bardheta svabhāvaś ca na tādṛśaḥ || tatra eva bahava eka-arthakriyā-kāriṇa eka-śabda-vācyā eva bahu-vacanam, ekasminn eka-vacanam iti. eva bahulaṃ vyutpadyamānā loke dṛśyanta iti eva bādhakam. na hi tasya asattā-an-abhyupagama eva bādhanam | parihāryaṃ na ca anyeṣām anavasthā eva bādhanād asti ced asat | hetoḥ sarvasya eva bādhane tad-bhāva-pramāṇa-a-pratītau vā kim eva bādhane bhavati, na anyatra iti cet, na, eva bādhā-hetor asādhāraṇatvam, kvacid a-candre eva bāhya-cintā pratanyate || nīla-ādiś citraeva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ eva buddhiḥ, tat-siddhāv api buddhi-vikalpe eva buddher anubhavaḥ. sa ca na anyasya kasyacit. eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca eva brūmaḥ. prati-dṛṣṭāntasya yo dharmas taṃ yadā eva brūmaḥ. yo vā sambandho na asti ity ucyate, eva bhajate punaḥ | audāsīnyaṃ tu sarvatra tyāgaeva bhavati, atiprasaṅgāt. na ca upagama-balena eva bhavati iti sattā-āśrayā. sā sattā kutaḥ eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tateva bhavati. tathā anyatra api svabhāva-bhāvī eva bhavati. tathā anyatra api svabhāva-bhāvī, eva bhavati tādṛśasya bhāvāt. anyādṛśād bhavan eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan eva bhavati, na anyatra iti cet, bādhanīyaeva bhavati. na anyathā idantayā iti cet ||9|| na eva bhavati na anyasya ity anyathā-bhūtāt eva bhavati. yac ca pratibandha-upadarśanaṃ tad eva bhavati. sa ced bhaven madhya-avasthā-vad eva bhavati sa svabhāva-viśeṣaḥ. svabhāvaḥ svaeva bhavati. syān mithyā-uttaraṃ yadi dvayor api eva bhavan hetus taṃ tatra dharmiṇi pravartayati eva bhavanti. tad ekasmād api tasya bhedo ’sti eva bhavantu, saty api saṃyoge taneva bhaviṣyati. na hi svabhāva iti sarvaḥ eva bhavet. sa darśana-pratibandhiṣu vyavadhānaeva bhāgaḥ śabdaṃ vyanakti, tad-anya-vaiyarthyaeva bhāva-abhāvāv āśritya a-saṃsṛṣṭāv api eva bhāva-abhāvau kecid darśana-a-darśana-mātreṇa eva bhāva iti na abhāvaḥ syāt. tad abhāvaṃ karoti eva bhāva iti na abhāvaḥ syāt. tasmād abhāvaṃ eva bhāva iti na bhāva eva ucyate, na itareṇa apy eva bhāva uta anyad eva kiñcit. sa eva cet, tathā

eva HB_00114 SV_07606 SV_01624 SV_00213 HB_00206 SV_01907 SV_01702 V2_09910 HB_04007 SV_14522 SV_08903 HB_00902 SV_03010 SV_09924 V2_08114 SV_14220 HB_03616 SV_09925 V2_08114 V2_10012 VN_01601 SV_01804 HB_03617 SV_06301 HB_02503 PV_03204 HB_01808 SV_05707 SV_03825 SV_15007 SV_05002 V3_13405 SV_13705 VN_03320 SV_03903 V3_13709 SV_14124 SV_14528 SV_14817 SV_02414 HB_00805 V3_00607 SV_06622 PV_03238 SV_07130 V3_05906 V1_03213 SV_06304 SV_06405 SV_06413 SV_05017 SV_17120 SV_15606 SV_15625 PV_04139 V3_09504 SV_01711 V2_10004 SV_16827 HB_01404 SV_06202 HB_01114 HB_01113 V3_08803 SV_07115

eva

495

dharmiṇi bhāve tad-aṃśa-vyāpti-vacanāt tatra pratītir vikalpa-vāsanā-samutthitā bhrāntir -śaktād an-utpatteḥ. atha kā iyaṃ śaktiḥ, sa tatra bhāva eva, vyāpyasya vā tatra tatra bhāva eva, vyāpyasya vā tatra svabhāva-upadhānam. kāryasya api tad-bhāva parityajya kathaṃ bhāvo bhavet. svabhāvasya parityajya kathaṃ bhāvo bhavet, svabhāvasya ucyate, na eko ’rtho dvitīyasya. nanu tatra 7ab) nanv a-para-bhāvitve ’pi vināśasya svata vā iti bhedam a-bhedaṃ vā pṛcchan viśeṣam syātām. vināśa-hetv-ayogāt. svabhāvata atha tā api śakty-upakāriṇyaḥ śaktayo bhinnā ity a-hetukaḥ syāt. na a-hetukaḥ sattā-hetor a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor -janaka-bhāvāś cet. agner iti kim. kāṣṭhād pratyuktā. katham eko hi sva-sādhya-bhāva tathā-utpatteḥ. sato hi bhavatas tādṛśasya tathā-utpatteḥ, sato hi bhavatas tādṛśasya anubandho gamyate. hetu-bhāvo vā tasmin saty tatra sarvathā na asti, kathañcit sata -bhāva-niṣedhāt. hetu-bhāvo vā tasmin saty tatra eva tad-anyo ’pi tad-bādhakasya bhāva gamyate, śabdo ’rtha-antara-nivṛtti-viśiṣṭān -bhedo rūpa-a-bhede ’pi, na hy ākāra-sāmyam -arthā a-kramā aparā || vaiśvarūpyād dhiyām -arthakriyā-lakṣaṇaṃ sahakāritvaṃ kṣaṇikānām ity a-sakṛd uktam etat. tasmād eka-kāryatā anurundhānaiḥ buddhi-parivartinām bhavati. tathā hi yogyatā iti rūpa-atiśaya nimitta-abhāvād vibhramo ’yukta iti cet. ta yuktam. tasmāt tad-abhivyāpta-dharma-yogād -siddhes tasyāḥ kāraṇatva-prasaṅgāt. yasya hetor dharmiṇi bhāve sādhya-dharma-viparyaya iva pratibhāti. sā hi tad-anya-vivekiṣv | tasya apy avaśyam avadāta-dhiyo ’yam tena śabdo ’nyo vā sattā-bhājanaḥ sarva bhāvasya bhavati ity āha. kiṃ tarhi sa idānīm an-utpanna-atiśayas tad-avastha bhāvasya abhāvaḥ syād a-bhedataḥ ||39|| ya gamakatvāt. sambandha-vacane ’pi prayoga tu yathokta-svabhāva-antara-viraha-upagamād | tasmāt tat-kāryatā api iṣṭā a-tat-kāryād jāty-ādes tad apy etena dūṣitam || darśanāny ca na āśraya-āyattā nityatvāt. sā apy ayuktā saṃvedanasya tu tathāvidha-ātma-saṃvedanād -kāraka-upayoge ’pi kriyāyām antyasya tasya tad-anya-vyāvṛtty-ākṣepa-nāntarīyakatvāt. sa na hi tasya rūpam anyasya syāt. na tad -van na bhedaḥ syāt. na hi bheda-upādhir a-vidyā-prabhavāt. na vai bāhya-apekṣā vyācakṣāṇo jaiminis tad-vyājena svam iti niveditam etat. a-vyatireke ca varṇā yujyate ||294|| yadi bhāva-śaktayā dharmaḥ sādhya ity abhidhānataḥ | tad bādhām upalabhyeta, syād etat. atha śoṣa-ādikam ekasya katham anyasya sannidhiḥ | gomān ity ekasya katham anyasya sannidhiḥ | gomān ity racanā-darśanāt. api ca, atra bhavān svam bahūnām, yathā antyasya kāraṇa-kalāpasya tad -anya-āśaṅkāyāṃ prayoga-ayogāt. tatra hi yad -ātmatayā tad-anyebhyo bhinnaḥ sūtrāt tasya -ādibhyo bhinnaḥ svabhāvaḥ kulālāt tasya hi tasya pāta-pratibandho na artha-antaram sa hi pāta-pratibandho na artha-antaram

eva bhāva-niyama-artham āśaṅkyeta. tat-sāmarthyād eva. bhāva-bhedo vāsanā-prakṛtiś ca tasya āśraya eva bhāvaḥ, uta anyad eva kiñcit. sa eva cet eva bhāvaḥ. etena anvaya-vyatirekau yathāsvaṃ eva bhāvaḥ. etena anvayo vyatireko vā yathāsvaṃ eva bhāvaḥ. tac ca asti dhūme. tasmāt kāryaṃ eva bhāvatvād iti tasya svabhāva-pratibandhād eva bhāvatvād iti tasya svabhāva-pratibandhād eva bhāvas tad-abhāve ’vaśyam abhāvaś ca eva bhāvasya bhavato ’yaṃ tattva-anyatva-vikalpas eva bhāvasya svabhāva-ākhyam adhikṛtya pravartate. eva bhāvā naśvarāḥ. na eṣāṃ niṣpannānām anyato eva bhāvāt. evam upādhīnāṃ tac-chaktīnāṃ ca eva bhāvāt tathā-utpatteḥ. sato hi bhavatas eva bhāvāt tathā-utpatteḥ, sato hi bhavatas eva bhāvāt. tad-apekṣād utpatter a-doṣa iti cet. eva bhāvāt tena avyabhicārī. tatra eva tad-anyo eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti eva bhāvād ity artha-antarasya. tathā prasiddhe eva bhāvād iti cet, yathā na asti, sa prakāras eva bhāvād iti dṛṣṭāntena pradarśyate ’rthaeva bhāvād viruddhas tena iti bādhayā samānam. eva bhāvān āha ity-ādinā nirdiṣṭaḥ. sa hi taṃ eva bhāvānāṃ tattve nibandhanam, a-bhinnaeva bhāvānāṃ viśva-rūpatā | tac ced an-aṅgaṃ kena eva bhāvānāṃ sambhavati, na sambhavat-pṛthageva bhāvānām a-bhedaḥ. sā ca a-tat-kārya-viśleṣaḥ eva bhāvānām ākāra-viśeṣa-parigrahād bahir iva eva bhāvānām ity āveditaṃ prāk. astu vā arthaeva bhāvās tad-eka-artha-kāriṇo ’nubhava-dvāreṇa eva bhāvās tadvantaḥ syur ity abhivyāptir asya eva bhāve sādhya-siddhis tad eva hi tatra upayogi eva bhāvena pratijñā-artha-virodhāt. asiddhatā eva bhāveṣu bhavantī viveka-viṣayā iti gamyate. eva bhāvo ’-vibhāvita-dhiyā a-vidito janena || eva bhāvo ’n-ātyantika iti siddham. na siddham. eva bhāvo na bhavati iti. yadi hi kasyacid bhāvaṃ eva bhāvo naṣṭo nāma. nanv atiśaya-utpattāv api eva bhāvo bhāva-mātra-anurodhī svabhāva ity eva bhidyate na arthaḥ, ubhayathā dharma-bhede eva bhinna-deśa-ādibhir yoga-abhāvaḥ, tadeva bhinnatā ||140|| cakṣur-ādau yathā rūpaeva bhinnāny apy ekāṃ kurvanti kalpanām | eva bheda-a-bheda-vivecane ||145|| astu nāma eva bheda-pratītiḥ. tat svayaṃ svataḥ siddhaeva bhedakasya sādhakatamatvāt. satsv api indriya eva bhedas tad-vyāvṛttyā gato bhāgas tad-gates eva bhedasya rūpam. rūpaṃ ca anyad eva syāt. eva bhedo ’yam ata iti viśeṣa-nirdeśāt. tataś ca eva bhrāntayo bhavanti, kiṃ tu viplavād āntarād eva matam āha iti na tīrthakara-antarād asya eva mantraḥ. te ca a-viśiṣṭāḥ sarvatra iti eva mantrāḥ siddhi-pradā na te kañcit parihareyur eva manyeta sva-dharmi-vacanaṃ tataḥ || nanv etad eva maraṇa-śabdena vadet, tasya api pratibandhaś eva martyena bhāvyam aśvavatā api kim ||25|| eva martyena bhāvyam aśvavatā api kim ||71|| ity eva mukha-varṇaṃ sva-vāda-anurāgān nūnaṃ eva mukhyaṃ sahakāriṇāṃ sahakāritvam, tasya eva eva mūḍha-mater āśaṅkā-sthānaṃ tad eva nivartyam. eva mṛt-saṃsthāna-viśeṣa-ātmanaś cakra-āder eva mṛd-ātmanaḥ sataḥ saṃsthāna-viśeṣa-ātmatayā eva, yaḥ sthāpayitrā kriyate. artha-antaratve eva yaḥ sthāpayitrā kriyeta. artha-antaratve

eva V3_12003 SV_13701 PV_02024 SV_08704 SV_11110 V2_06313 NB_03068 V1_02512 SV_04818 SV_12528 SV_00614 NB_03023 PV_03254 SV_01206 V2_09411 SV_06901 VN_00116 SV_15012 SV_13411 SV_02622 SV_12317 SV_01921 SV_15004 SV_08922 SV_10324 HB_01707 V2_08407 PV_03406 VN_03615 SV_12217 V3_00403 SV_08818 SV_15230 PV_02181 SV_16519 SV_05719 PV_03247 V1_01912 SV_17101 V2_05209 HB_04011 PV_02255 V1_02209 PV_03173 PV_03131 V3_11001 V3_10904 SV_00904 SV_00911 VN_00801 V1_01002 SV_08615 PV_04133 V3_04003 V1_04001 SV_03724 V1_03402 NB_03068 V2_04910 V3_01001 VN_02814 PV_02127 V1_00301 HB_02906 PV_03186

eva

496

-anya-kalpane syāt. yasmin sati bhavaty yā asiddhi-pūrvikā. nanu tad rūpam asiddham ca dur-anvayam || yeṣu satsu bhavaty -kāri tad eva vastv ity uktam. sa ca viśeṣa ’pi buddher guṇa-pakṣa-pātena pratipakṣa -siddhiḥ. nimittayoḥ punar virodhe gamikā asya eva rūpasya sandehe ’py anaikāntika -bhoga-vat. liṅga-ayogād ato ’py asiddhir -antara-kalpanaṃ kevalam an-artha-nirbandha abhāvād apara-pūrvakam ity ucyate. prāg kāṣṭhād iti. nimittayoḥ punar virodhe gamikā upalabdhi-lakṣaṇa-prāptaṃ tad upalabhyata -ādi-bhedaś ca teṣām eva viśeṣataḥ | tasyā cet. na ca na asti iti vacanāt tan na asty na ca na asti iti vacanāt tan na asty -apekṣayā apy aneka ekena vyavahāra-artham prasādhya paścād api vyāptiḥ prasādhyata na punar ucyate. api ca, na apauruṣeyam ity syāt, śabda-vad eva. krama-bhāvina -bhrāntiḥ. yāvanto ’sya parabhāvās tāvanta vacanam. tad adyatve ’pi puruṣeṣu dṛśyata anvaya-smṛtiḥ. tasmād dṛṣṭāntena ayam eṣāṃ sambandhasya api nityatā | (283ab) ata tat tulyam iti so ’pi kiṃ na karoti. etena svabhāva-anupalambho ’pi kaścit pramāṇam tasya api kiṃ na kevalaḥ karoti. karoty tat-kāraṇānāṃ vā pratiṣṭhānād dhetur tato na anyo ’-hetuś ca viṣayaḥ katham || sa anaikāntika-codanā iti, tad a-sambaddham jvālayā syād anyatra api syād iti. bhavaty pareṇa apy anyataḥ pratipattum ayuktam iti sthitis tena ātmanā bhedas tadā bheda na ca tathāvidhasya a-darśanād asattvam etat syād iti kecit pracakṣate | saty tathā anyasya api syād ity an-abhiniveśa api tad-vid-arthikaḥ ||110|| grāhyam iti ced grāhyatāṃ viduḥ | hetutvam grāhyam iti ced grāhyatāṃ viduḥ | hetutvam parokṣa-artha-sampratipattir iti kathaṃ tad -tulya eva vṛttir ity a-tat-tulyo viruddha na bhāva eva ucyate, na itareṇa apy abhāva -karmābhyāṃ saṃsārī nāma tādṛśaḥ | ātmīyam atiprasaṅgaḥ. saṃskāra ity api pūrvakam śrutiḥ | saṃyojyate ’nya-vyāvṛttau śabdānām -avabhāse ’pi yaṃ paro ’sya iti śaṃsati | sa iti cet, na, karuṇayā api vṛtteḥ. sā -ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā -ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā iti cet. na, karuṇayā api vṛtteḥ. sā svabhāva-bheda-upagamāt. yady anya jāti-guṇa-kriyāvatām etan na sambhavaty viśeṣā janakāḥ, na punas teṣāṃ viśiṣṭam asya eva kṣepe ’dhyakṣeṇa bādhanam || tad śabda iti. tad-arthā ca artha-uktiḥ. tad na hi bhinna-avabhāsitve ’py artha-antaram rūpasya abhidhānaṃ na sambhavati. na vai tad kva tarhi idānīm ayam anubhavaḥ. nanv asya sarvatra eka-deśe vā vartamānaḥ. tathā, asya bheda-antara-vimarśa-vivekena pratiṣṭhitena api tena saha sādhanaṃ syāt. tasmāt triṣv nigrahasthānam ity evaṃ-prakārāṇām ekam kutaḥ sthitiḥ || na ca evaṃ laṅghanād -pratipatty-ayogāt. na vai pratibandha asya ghaṭo na asti iti bhavati. kathaṃ tasya | anapekṣya na cec chaktaṃ syāt smṛtāv

eva yat tato ’nyasya kalpane | tad-dhetutvena eva yat tathābhūta-vijñāna-a-vyavadhāna-upayogi. eva yat tebhyo ’nyasya kalpane | tad-dhetutvena eva. yat punar etat sāmānyaṃ nāma tat tasya eva eva yatna-ādhānāt, parīkṣāvato viśeṣeṇa a-duṣṭaeva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ eva. yathā a-sarvajñaḥ kaścid vivakṣitaḥ puruṣo eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣayaeva, yathā-kalpanam asya ayogāt, na vai eva yathā-darśana-pravṛttayaḥ samyaṅ-mithyāeva, yathā na asya roma-harṣa-ādi-viśeṣāḥ santi eva, yathā nīla-ādi-viśeṣaḥ. na ca evam iha eva yathā buddher māndya-pāṭava-saṃśayāḥ || yasya eva yathā yadi | na asti sa khyāpyate nyāyas tadā eva yathā yadi | na asti sa khyāpyate nyāyas tadā eva. yathā śābaleyo bāhuleyaḥ eva yathā sañ śabdaḥ kṛtako vā, yaś ca evam, sa eva yathārtha-jñāna-sādhanam | dṛṣṭo ’nyathā api eva yathāsvaṃ karaṇa-prayogād bhinnā varṇa-bhāgāḥ eva yathāsvaṃ nimitta-bhāvinaḥ samāropā iti tadeva. yathāsvaṃ satya-adhiṣṭhāna-balā viṣa-dahanaeva yathokta-svabhāva-pratibandhaḥ pradarśyate. eva yathoktād vastu-mātra-anubandhād vināśasya eva yad ahrīkāḥ kim apy a-ślīlam ākulam | eva. yady an-upalabhyamāno vyāpakaḥ svabhāvo ’sya eva yadi kevalaḥ syāt. kiṃ na bhavati. eva. yadi tadutpatteḥ kāryaṃ gamakam, tadā eva yadi dhī-hetuḥ kiṃ pradīpam apekṣate | dīpaeva. yadi hi sva-siddhena gotva-ādinā parasya eva. yayā sāmagryā sambhavati sā yadi syāt, asyāḥ eva. yas tu para-parikalpitaiḥ prasaṅgaḥ, yathā eva. yasmāt tau hi tayoḥ sva-ātmānau tau ced eva. yasmān na asattā-siddhir ity uktaṃ sarvato eva yasmin yaj janma vikāre vā api vikriyā || tat eva yuktaḥ. yasya pramāṇa-saṃvādi vacanaṃ so eva yuktaḥ. yo ’yam anyonyaṃ viveko bhāvānāṃ tateva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam || kāryaṃ eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam ||20|| eva yugapad dveṣyaṃ ca kāmyaṃ ca. atha prasiddhim eva, yena tata eva vyatirekād agnir auṣṇyaṃ na eva, yena bhāvo ’bhāvo vā dvitīyam ākṣipet. na eva yo na icched bhoktā apy asya na vidyate || eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇaeva yojanāt || saṅketa-smaraṇa-upāyaṃ dṛṣṭaeva yojyate śabdair na khalv indriya-gocaraḥ || a eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukhaeva rāga iti cet. iṣṭatvān na kiñcid bādhitaṃ eva rāga iti cet. iṣṭam, a-viparyāsa-samudbhavān eva rūpa-ādibhyo ghaṭa ity ekaḥ syāt, kiṃ syāt. eva, rūpa-viveka-sambandhayor a-pratibhāsanena eva rūpaṃ kiṃ tv a-bhinnam api, tad-eka-śaktieva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam | eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambhaeva rūpaṃ buddhau samarpyate, an-atīndriyatvaeva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ eva rūpasya sandehe ’py anaikāntika eva. yathā aeva rūpeṇa ākriyata iti svalakṣaṇa-viṣayam, eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyam eva lakṣaṇaṃ vācyaṃ syāt. na ca evaṃ-vidhaḥ eva laṅghanaṃ bala-yatnayoḥ | tad-dhetvoḥ sthitaeva liṅga-lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi eva liṅga-liṅgi-bhāvaḥ. na ca atra sāmānya-viśeṣa eva liṅga-vat || tasyās tat-saṅgama-utpatter akṣa

eva HB_00709 NB_02010 V2_05606 SV_10324 SV_06706 SV_06122 SV_04709 SV_17518 SV_06302 SV_00814 V1_01611 SV_08704 SV_08303 SV_08901 SV_04407 VN_01421 SV_08403 SV_00410 SV_15417 SV_10028 SV_07102 V3_08706 NB_02024 SV_05813 V3_03509 PV_04113 SV_08725 V3_08807 SV_06518 SV_06506 PV_03096 PV_03096 PV_03038 SV_04107 SV_01628 V2_09906 PV_03153 PV_04011 PV_02083 PV_04033 V3_01613 SV_10214 SV_02908 V3_01308 PV_03067 VN_04512 V3_03310 SV_12904 V3_10305 PV_03033 SV_16425 VN_01920 SV_03804 PV_03299 V1_02905 VN_05909 PV_04220 SV_16216 V1_02206 SV_03807 SV_05414 VN_06101 SV_09808 HB_02208 HB_02207

497

mṛgayate. asmad-vacanād api svayaṃ siddham tad-abhāvaś ca iti. tri-rūpāṇi ca trīṇy anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti trīṇy ’rthasya liṅgini | (202ab) svabhāva-abhāva -a-parijñānād iti. tasya apy ekam asti ity -kathañcid abhimataṃ syāt, udakam ānaya ity api samānam. jātyā api hi viśiṣṭā vyaktasya -kṛtā iti cet | (337ab) syād etat – kāryam kathayann artha-antara-vyavacchedam ākṣipan ādy-anumānam uktam. tatra api bhūta-pariṇāma śābde na pratibhāsate. na ca śabda-viṣaya pravṛttayaḥ ||172|| yad arthakriyā-kāri tad niḥ-svabhāvatvāt. yaj-janakaṃ tad -ātmanā bhedo vyāvṛttyā ca samānatā | asty -artha-bheda-vidhi-pratiṣedha-jijñāsāyāṃ tad ya eva hi khalu vivekaḥ svabhāva-bhūtaḥ, sa viśeṣā eva janakā na sāmānyam. tatas ta tulyaṃ rūpam. tathā hi sattvam upalabdhir iti cet. paryudāsena vastu-saṃsparśāt tad -niyamāt tayoḥ ||197|| tasmād dvi-prakārā -upakārakatvād ity ukta-prāyam. tasmāt sarva -upakārakatvād ity ukta-prāyam. tasmāt sarva tadutpattī svabhāva-kāryayor eva iti tābhyām tasya samāveśane vastuni dūra-utsṛṣṭam pratirundhāno bādhyate. tad-yogyatā-balād śabda-yogyatayā tayā || tad-yogyatā-balād syuḥ. paryāyeṇa atha kartṛtvaṃ sa kiṃ tasya -pratipattau tasya apy ātma-antaratve tad sāmānya-gocarāḥ | śabdāś ca buddhayaś ca tato vitathād apy ante tathābhūta sādhye sattā vā janma-bādhanī || yathā vastv sādhane sādhanaṃ matam | tathā vastv yathā-bhāve ’py abhāva-ākhyāṃ yathā-kalpanam jvara-ādi-śamane kāścit saha pratyekam tasmāt tan-mātra-sambandhaḥ svabhāvo bhāvam tasmāt tan-mātra-sambaddhaḥ svabhāvo bhāvam || upakārya-upakāritvaṃ viccheda-a-dṛṣṭir | liṅgaṃ svabhāvaḥ kāryaṃ vā dṛśya-a-darśanam | jala-vat sūta-vad dhemni na a-dṛṣṭer asad sādhyam anyathā an-iṣṭaṃ bhaved vaiphalyam asya. tatra hi ghaṭena eva sa-dvitīyo dehena na iti syād vā a-pramāṇatā | (200ab) na śrutayas tad-ādhāreṣu vartante. tatra tathā ca viparyaya-siddhir vaiphalyam cet pratyakṣasya eva niścayaḥ | viruddhaṃ sā yas tu nakka-śabdaṃ mukka-śabdam ata eva pūrva-abhyupagamena ity āha. tad a-śakyatvāt, gaty-antara-abhāvāc ca. na a-brāhmaṇye brāhmaṇo bhojanīya ity na vastūnām a-vācyatvaṃ kathañcana | na -vṛtteḥ. api ca evaṃ-vādino jaiminīyāḥ svam sambhavati, a-niścaya-phalatvād an-ārambha ’pi bhāva-svabhāvaṃ tathābhūta | sā nir-vikalpā ubhayathā apy anyathā vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata tasya sva-sādhana-a-sāmarthya-paricchedād tasya anyatra apy asau samaḥ || a-sādhyād anukramaḥ svabhāvato ’pi kārya-kṛt kaiścid api middha-ādi-vipluta-dhiyo ’bhāvāt. etāvān āha iti, na punaḥ svarūpa-pratibhāsasya -anubhava-āhita-vāsanā-utpatter ātma-bhūta -pakṣa-upanyāso dvayaṃ na atipatati. etena tad-bhāve hetum apekṣante. sva-hetor nāma aparaḥ svabhāvaḥ, bhāva-pracyutir utpanna iti. sa svayaṃ sthiti-dharmā

eva eva liṅgam anusṛtya pratyeti iti ko ’nayor eva liṅgāni. anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti. eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa eva liṅgini svabhāva-anupalambho ’pi kaścit eva lokena śabdo niveśanīyaḥ, tad vā ekam enāṃ eva vaktavyaṃ syāt, na ghaṭena iti. tathā paṃśunā eva vaktavyā ity a-kṛta-sambandhasya aneva vacanaṃ vācakasya vācya-darśana-vṛtteḥ. evaṃ eva vartate, eka-gata-bheda-codanāyās tad-anyaeva varṣa-hetuḥ pipīlikā-ādi saṅkṣobha-ādi-hetur eva vastu, ākāra-antareṇa darśane pratibhāsanād eva vastv ity uktam. sa ca viśeṣa eva. yat punar eva vastu taj-janakaṃ ca aparatra na asti iti na eva vastu na anveti pravṛtty-ādi-prasaṅgataḥ ||180 eva vastu pratikṣipta-bheda-antareṇa dharmaeva vastu-bheda-lakṣaṇaṃ sukha-duḥkha-vat. paraeva vastu. yasmāt sa pāramārthiko bhāvo ya eva eva vastu-yogyatā-lakṣaṇā tad-āśrayā vā jñānaeva vastu-rūpaṃ nairātmyam āyātam. yasya api na eva vastu-viṣaya-anumitiḥ kārya-liṅgā svabhāvaeva vastu-sambandhā janakasya eva upayoga-viśeṣaeva vastu-sambandhā janakasya eva upayoga-viśeṣaeva vastu-siddhiḥ. pratiṣedha-siddhir api eva vastu syāc chabda-jñānābhyām, tad-viṣayaeva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity aeva vastuto ghaṭito dhvaniḥ | sarvo ’syām aeva vastunaḥ ||175|| atha api syān na eva kaścid eva vastunas tādātmyāt patanam anavasthā ca. na eva vastuny eṣām a-sambhavāt ||134|| yadi hi eva vastuni jñāna-saṃvādāt. na punar bhinna-ākāra eva vastūnāṃ sādhane sādhanaṃ matam | tathā vastv eva vastūnāṃ sva-nivṛttau nivartakam || etena eva vā | kuryād a-śakte śakte vā pradhāna-ādieva vā | dṛṣṭā yathā vā oṣadhayo nānātve ’pi na eva vā | nivartayet (23abcʼ) yathā vṛkṣaḥ eva vā | nivartayet (69abcʼ) yathā vṛkṣaḥ eva vā | mukhyaṃ yad a-skhalaj-jñānam ādi-saṅketa eva vā | sambaddhaṃ vastutaḥ siddhaṃ tad asiddhaṃ eva vā || pāṇy-ādi-kampe sarvasya kampa-prāpter eva vā || sa-dvitīya-prayogeṣu nir-anvayaeva vā iti na iṣyate. vidher ayogāc ca dvayor eva vā iyam anupalabdhiḥ pramāṇaṃ vyavasāyaeva vā tad ayam a-prasaṅga iti. tasya api nānāeva vā. yathā prāk sañjñinā abhisambandhād eva vā liṅgam anvaya-vyatirekiṇī || siddhaṃ ca eva vā vetti, na nāsā-śabdam, sa katham apaśabdāc eva vākyaṃ svārthaṃ virundhānaṃ sva-vāg-viruddham, eva vākye varṇāḥ santi, tad ekam eva śabda-rūpaṃ eva vācyaṃ syāt. parasya ayam abhiprāyo ’sad iti. eva vācyam upādāna-bhedād bheda-upacārataḥ || eva vādaṃ sva-vācā vidhurayanti. tathā hy artho eva vādasya. kathaṃ ca evaṃ jaya-parājayau, eva vikalpa-pratibimbe tad-adhyavasāyī santuṣyati. eva vikalpikā || tasmāt tasya a-vikalpe ’pi eva vikalpo ’-vastu-nirbhāsād visaṃvādād eva vikṣepaḥ syāt. tathā ca idam artha-antaraeva viccheda iti sādhye ’stitā ucyate | eva vijñāta ity asti parokṣa-artha-darśī puruṣaḥ. eva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat eva vijñānasya jananāt. kathaṃ tarhi idānīm eva vijñānasya. bhāva-abhāva-anuvidhānāc ca eva vitaṇḍā pratyukta-abhyupagama-abhāve vivādaeva vinaśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit eva vināśa iti. na idam uttaraṃ vikalpa-dvayam eva, vināśa-hetv-a-sambhave ’vasthānāt. tasya

eva V2_08206 SV_14124 SV_14425 PV_04101 PV_03107 V3_12205 PV_03085 SV_05101 SV_05607 SV_12007 V1_02812 PV_02238 V3_02302 V3_01811 SV_16418 SV_10418 V3_06610 V3_06112 HB_01909 HB_03710 SV_12309 PV_02133 PV_03254 PV_04219 SV_08504 V3_03207 V3_03710 SV_06009 SV_06108 V1_00414 SV_04519 SV_06601 V2_05209 V3_01302 SV_16514 SV_12615 PV_04271 SV_08323 SV_11419 V2_10008 SV_08118 SV_05506 SV_05306 SV_05122 SV_07509 SV_07221 SV_07507 V3_12502 V3_12007 V2_05210 PV_02020 V3_07801 SV_04906 SV_12530 SV_10307 HB_03313 SV_10511 SV_00213 HB_00206 SV_03217 SV_03215 SV_03217 SV_09320 V3_07104 SV_02927

eva

498

nāma anya eva kaścid bhāvāt, kiṃ tu bhāva ’n-ātyantika iti siddham. na siddham. tasya ato ’-vināśī bhāvaḥ syād ity a-prasaṅga katham anyathā || prāmāṇyam āgamānāṃ ca prāg moho viniścetur a-pāṭavāt || tasya syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata | siddhiṃ pramāṇair vadatām arthād vikalpa eva hy a-vidyā. sā svabhāvena ca katham artha-dvaya-kalpanena ātmānam ’-niyamaḥ śabdānām ity apauruṣeyatve ’pi sa | pratyastamita-artha-vaiśadyo hi sarva -bhāvanā | duḥkha-bhāvanayā apy eṣa duḥkham 21|| ity antara-ślokāḥ. tasmāt sādhya-bādhaka bhavati. sarvatra hi tat-samudāya-viparyāsād sambhavati, satām apy eṣām ajñānāt, ata anupalabdher na pṛthag vyavasthāpyate. tata paraspara-parihāra-sthita-lakṣaṇatayā eva. upalabhyasya anupalambhena api tasyā pūrva-kṣaṇa-nivṛttau hetu-pratyayānāṃ tebhya -a-sambhavāv utpaśyāmaḥ. tasmān na asty nanu veda-a-vedayos tattva-lakṣaṇo ’sty | tasya anitya-ādi-rūpaṃ ca duḥkhasya ca te || sukha-duḥkha-ādi-bhedaś ca teṣām vyatireke ’pi cet katham || na a-sādhyād -udbhavau sakṛt ||167|| a-bhedāt. svabhāvena tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā vaidharmya-niścaya utpadyate. sa hy ayam tad-a-tadvator vṛkṣa-a-vṛkṣatve vyaktir ekā a-praṇayanam eva śāstrasya. praṇayan vā svām | na śrutiḥ kalpanā vā asti sāmānyena na syāt. na ca vastv-ātmana ekasya tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya -vighāto ’pi na syāt, tasya sādhya-vipakṣa kutaścid atiśayād buddhi-indriya-ādīnāṃ sa tad-upadeśasya tad-icchā-anuvṛtter a-nirṇaya || viśeṣo gamyate ’rthānāṃ viśiṣṭād -bhāva-dharmi yan na bhavati tat tasya viniyamitās tattva-a-parijñānāt. prakṛtyā avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata a-kādācitkatvāt sattā-ādi-vat. prāg api ca, vastu-sāmānya-vādino ’pi hi bhinnā anvayi vijñānaṃ janayanti. tasmād a-samarthā buddhyā sāmānyam eva gṛhyeta, a-pratītā iti. a-vṛtter na anekatra jñāna-hetuḥ. ata -upādāna-apekṣam anapekṣaṃ vā janayan bhāvam api dṛśyatā-āpattiḥ. tasmāj jñāna-hetutā ya eva khalu na ity anvaya-pratiṣedhaḥ, sa kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād ity a-tat-tulyo viruddha eva, yena tata bauddhena uktaṃ mūrty-ādi-sādhanam || tasya ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa a-vastu-saṃvāda iti cet, na, yathoktena loka-vyavahārāḥ. nanv ādi-kalpikeṣv a-dṛṣṭā ’pavadeta api, na tāvatā tad-abhāva -vyāpaka-bhāva-siddhau siddha-abhāvasya kim iti dṛṣṭāntena pratyāyyo vyāpya-nirdeśād -a-vacanāt. vyāptir vyāpakasya tatra bhāva tad-dharmaḥ. vyāptir vyāpakasya tatra bhāva abhāvaḥ. tasmād yā eva vyāvṛttiḥ, sa | tatra apy anya-apohe na vyāvṛttir anyā anya tathā ca vyāvṛtter abhāvaḥ. tasmād yā viṣaya-ajñānād iti. so ’yaṃ viśeṣo na sādhya -a-parijñānād iti. so ’yaṃ viśeṣo na sādhya ’pi samānaḥ prasaṅgaḥ. atha api syād bhinnā

eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam eva vināśasya apara-janma-asiddheḥ. tathā hy eva. vināśād bhāva-nāśa-an-abhyupagamāt. yo hi eva vinivāritam | abhyupāya-vicāreṣu tasmād doṣo eva vinivṛtty-artham anumāna-upavarṇanam | eva vipakṣād api. ekatra hi niyame siddhe ’nyaeva viparyayāt || dṛṣṭā viruddha-dharma-uktis eva viparyasyati. na evam indriya-jñānāni eva vipralabhāmahe. eka-kāryās tu vyaktayaḥ eva vipralambhaḥ. apauruṣeyatā api iṣṭā kartṝṇām eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ eva vibhāvayet || pratyakṣaṃ pūrvam api tat tathā eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir eva viruddhaḥ. sa kadācid dharma-mukhena dharmieva virodha-asiddheḥ. a-virodhinā ca saha eva virodha-gater virodhāc ca abhāva-sādhanāt. eva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ eva viśiṣṭa-upalabdher eka-ākāra-pratiniyamaḥ. eva viśiṣṭa-kṣaṇa-viśeṣa-utpatteḥ, krameṇa eva viśeṣa iti sarvatra śaṅkayā bhavitavyam. eva viśeṣaḥ. satyam asti. na kevalaṃ tayor eva. eva viśeṣaṇaiḥ || yatas tathā sthite hetau eva viśeṣataḥ | tasyā eva yathā buddher māndyaeva viśleṣas tasya nanv evam ucyate | sādhye eva viśvasya sva-ātma-vad vibhāga-utpatti-sthitieva viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ eva vṛkṣa iti pradarśya vyutpāditaḥ. yatra eva eva vṛkṣaḥ syāt, bhavatu nāma ghaṭa-ādi-śabdeṣv eva vṛttiṃ sva-vācā viḍambayati. para-avabodhaeva vṛttitaḥ ||91|| iti saṅgraha-ślokāḥ. kiṃ eva vṛttir a-vṛttiś ca yuktā vyāghātāt. na ca eva vṛttir ity a-tat-tulyo viruddha eva, yena eva vṛttyā tad-viparyāsana-lakṣaṇatvāt. yathokte eva vetti na aparaḥ. tasya kuto ’yam atīndriyaeva veda-vākya-artheṣu. api ca, ayam eva vedanāt | tathābhūta-ātma-saṃvittir bheda-dhī eva vaikalyāt. na ca a-bhinnasya rūpasya ekaeva vaidikā niyatā iti cet. na upadeśam apekṣeran, eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na eva vyaktaṃ syāt. yāvanti hi sāmānyāny arthe eva vyaktayaḥ. kathaṃ tāsv a-bhinna-ākārā buddhir eva vyaktayas tatra iti na tena gṛhyeran. tāsām eva vyaktiḥ syād anena jñānena. tadā kadācit eva vyakter anyā atha vā an-anyā yeṣāṃ jātis tu eva vyañjaka ucyate. paratra tu jñāna-jananaeva vyañjakatvam. tac ca tulyaṃ pradīpa-ādāv iti eva vyatireka iti. tat punar idam āyātam – asato eva vyatireka iti. nanv evam asya sapakṣe eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃ eva vyabhicāra-ādau śabde ’py avyabhicāriṇi | eva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān eva vyabhicārāt, vitatha-pratibhāso hi bhrāntieva vyavahārāḥ paścāt pravṛttā iṣyante. na, teṣām eva, vyavahitānām api hetoḥ phalānām utpattieva vyāpakasya anupalabdhiḥ, svabhāvaeva vyāpnuvataḥ siddheḥ. niścita-arthasya api eva, vyāpyasya vā tatra eva bhāvaḥ. etena anvayaeva, vyāpyasya vā tatra eva bhāvaḥ. etena anvayo eva vyāvṛttaḥ. śabda-pratipatti-bhedas tu saṅketaeva vyāvṛttas tad-vyāvṛtter nivartamānasya tadeva vyāvṛttiḥ, sa eva vyāvṛttaḥ. śabda-pratipattieva vyāhanyate. kiṃ tarhi hetāv api tulyaeva vyāhanyate, kiṃ tarhi hetāv api, tulyaeva śaktayaḥ śaktimato yābhir upādhīn upakaroti.

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eva

499

evam upādhīnāṃ tac-chaktīnāṃ ca aparāparāsv prasiddher eka-artha-niścayaḥ śabdānāṃ tata anurodhaḥ. api ca iyam utpāditā prasiddhyā kiṃ nibandhanam ||41|| utpāditā prasiddhyā san kṛtako vā syān nityaś ca ity a-nivṛttir evaṃ ca a-vācyatā ity api kārya-kāraṇa-bhāva tad-adhyavasāyī santuṣyati. tathābhūtatvād syād a-niścitaḥ | yady apy upādhayo bhinnā api yathā-darśanam asty eva. tasmāt sarva vakṣyāmaḥ. yaś ca ayaṃ sarvatra vastu-kṛtam a-bhedataḥ | (259ab) na artha-antaram ca. na eva vākye varṇāḥ santi, tad ekam sādhana-dharma-asiddhiḥ. na punar atra ayam -dharma-asiddhiḥ. na tu punar atra ayam tad ayaṃ sthiteṣv anyeṣu vyāhartṛṣu kevalam -artha-niyame saty enaṃ jaiminir jānīyāt. sa | (227ab) syād etat – a-kārya-sambandhā -anapekṣo ’līka-nirbandhaḥ, yat te ’mūn bruvāṇaḥ kathaṃ na unmattaḥ, tat-saṃskārāya -samāropās tan-nirāse viniścayāḥ | tāvantā rūpaṃ na asya api kiñcana ||125|| tad-gatāv ta avasthā-viśeṣa-vācibhiḥ sakṛd sambhavāt ||134|| yadi hi vidhi-rūpeṇa vastv karoti, yathā ghaṭo ’-sarvagato ’nitya vipratipattis tu dṛśyata eva. bhavaty -snigdhair iva vyādheḥ ślaiṣmikasya iti. ata paraṃ vyavahārayitum īśa ity a-praṇayanam pratyakṣa-virodhe ’pi nānā-rūpasya yad anyā vā syād an-anyā vā. sā anyā cet tām yad-balena a-bheda-pratītiḥ syāt. ato viśeṣa yā a-vyavahitā kārya-utpatteḥ sā phalavaty gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita -asad-vyavahāra-siddhir anya-bhāva-siddhir tv asiddham eva tac chabde. tathā hi pakṣa yo ’pi manyate – a-kṣepa-kriyā-dharmā katham a-niścinvan pratipadyeta. atha kiṃ na yathā aśvo viṣāṇena. na vai vināśo na asty vikalpa-viṣayatvād asya. tatra hi ghaṭena tad-bhāva-lakṣaṇatvād bhāvasya. tasmād ayam -abhāva-upadarśanam. etal-lakṣaṇas tridhā kiṃ tarhi saṃyoga-kṛtaḥ. kiṃ punaḥ sa tayor ’nyatra api sā bhavet || tasmāt ta āntarā -sādhana-abhāvāt pravṛtti-nivṛttyoḥ saṃśayād na vācyā asiddhi-yojanā ||18|| anupalambha udāhāryam iti, sā api na vācyā, anupalambha cintyatvāt. tathā bhedasya api iti cet. tena a-pramāṇam. bhāve kiṃ pramāṇam iti cet. ata a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata yugapac chṛṇuyād iti prasaṅgo ’-nivṛtta śravaṇa-īkṣaṇato yathā || tasmād yasya -viśeṣa-sambandha-yogyatve vastu-dharmatayā tayor a-pratibhāsana-prasaṅgāt. anyad | tatra smṛti-samādhānaṃ tad-vacasy artha-antara-nimitto hi dharmaḥ syād anya ca artha-antara-nimitto hi dharmaḥ syād anya agni-svabhāvaḥ śakrasya mūrdhā yady agnir agni-svabhāvaḥ śakrasya mūrdhā yady agnir pakṣa-dharmas tad-aṃśena vyāpto hetus tridhā pakṣa-dharmas tad-aṃśena vyāpto hetus tridhā || vidyamāne ’pi bāhye ’rthe yathā-anubhavam vyaktaḥ kila vācako vakti. tam api te na -vyāvṛtta ity api | śabdāś ca niścayāś ca -niyato ’yuktas tasya icchā-vṛtteḥ. ata ’yam anyonyaṃ viveko bhāvānāṃ tat-pratītaya saṃyoga-ātmakasya pareṇa a-saṃyogāc ca. tata

eva śaktiṣv a-paryavasānena ghaṭanāt, sa ekas eva śaṅkā-utpatteḥ. nānā-arthā hi śabdā loke eva śaṅkā śabda-artha-niścaye | yasmān nānā-artha eva śaṅkā śabda-artha-niścaye | yasmān nānā-artha eva śaṅkāyāḥ. tato vyatirekasya sandehād eva śabda-antareṇa uktaḥ syāt. na artha-bhedaḥ. eva śabda-artha-pratipattes tena etad evam ucyate eva śabda-jñāna-antarāṇāṃ nimittam arthe. sa tu eva śabda-prayogaḥ kutaścid buddhiṃ nivartya eva śabda-pravṛtti-bhedam icchati, tasya dārāḥ eva śabda-rūpaṃ vākyam apauruṣeyam. kiṃ tarhi eva śabda-rūpaṃ vyañjaka-anukrama-vaśād anukramaeva śabda-vikalpa-pratibhāsy artho ’pahnūyate. eva śabda-vikalpa-pratibhāsy artho ’pahnūyate, eva śabdaṃ śṛṇvaṃs tad-upalambha-pratyayānāṃ tadeva śabdasya sarvatra yogyasya eka-artha-dyotane eva śabdāḥ. na te ’rtheṣu puruṣair anyathā eva śabdān prayuñjate, na aparān. na ca atra eva śabdānāṃ kṛta-saṅketatvāt. a-vyavahāraeva śabdāś ca tena te bhinna-gocarāḥ ||50|| eva śabdebhyo gamyate ’nya-nivartanam | na tatra eva śabdaiḥ pratyaya-arthaṃ khyāpyante saeva śabdair vikalpair vā api viṣayī-kriyeta, so eva śabdo ’py a-sarvagato ’nitya iti. etat eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvanaeva śāstrasya. praṇayan vā svām eva vṛttiṃ svaeva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhyeva sa āśrayaḥ karoti. sā ca a-pratibaddhā eva. sa eva arthas tasya vyāvṛttayo ’pare ||170|| eva. sa eva ca tatra aṅkura-hetuḥ. anyas tu eva. sa ca na asaty anvaye śakyo darśayitum, tadeva. sa tathā-siddhaḥ kārya-vyāpyayor abhāvam eva sa tathāvidhaḥ śabdaḥ, na pakṣa-sapakṣayor eva sa tasya svabhāvaḥ, na sa sāhityam apekṣate, eva sa tādṛśaḥ puruṣo ’sti yo nir-doṣaḥ. sarveṣāṃ eva. sa tu na asti yo bhāvasya bhavati. bhāva eva eva sa-dvitīyo dehena eva vā iti na iṣyate. eva sa mukhyo vivekaḥ. tasya tathābhāva-khyāpinaḥ eva sa hetus tri-prakāra eva – svabhāvaḥ kāryam eva saṃyogaḥ. tābhyāṃ jananāt samavāyād vā. sa eva saṃvedyatvāc ca cetanāḥ | saṃvedanaṃ na yadeva saṃśaya-hetuḥ, viniścita-apara-bhāva-samānaeva saṃśayāt. upalambhe tad-abhāvāt, anupalambhāc eva saṃśayāt, upalambhe tad-abhāvāt. anupalambhāc eva saṃśayo ’stu. na ca saṃśayitāt siddhiḥ. eva saṃśayo ’stu, bhaved vā pramāṇam ity aeva saṃśayo ’stu, bhaved vā pramāṇam ity aeva. saṃskāra-bhedād bhinnatvād eka-artha-niyamo eva saṃskāraṃ niyamena anuvartate | taneva saṃsthāna-viśeṣa-sambandha-prasaṅgaḥ. evaṃ eva saṃsthānaṃ guṇo mṛd-dravyāt. tena bhinnaḥ eva saṃsthitam || a-khyāpite hi viṣaye hetueva saḥ | (33ab) na hi tasmin niṣpanne ’-niṣpanno eva saḥ | (64ab) na hi tasmin niṣpanne ’-niṣpanno eva saḥ | atha an-agni-svabhāvo ’sau dhūmas tatra eva saḥ | atha an-agni-svabhāvo ’sau dhūmas tatra eva saḥ | avinābhāva-niyamād dhetvābhāsās tato eva saḥ | avinābhāva-niyamād dhetvābhāsās tato eva saḥ | niścita-ātmā svarūpeṇa na aneka-ātmatva eva sakṛt prakāśayanti. krama-bhāvāt. na apy eka eva saṅketam anurundhate ||59|| tatra apy anyaeva saṅketāt svabhāva-viśeṣasya vyaktau ca eva saṅketo ’pi kriyamāṇaḥ śobheta, a-tat-kārieva saṅkhyā-abhāvaḥ. tat-saṃyoga-puruṣa-viśiṣṭā

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eva

500

-pramāṇa-vṛttir ākṣipyate. anyathā tayor pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa -ābhāsair hetoḥ sāmānya-lakṣaṇaṃ sapakṣa pṛthag ucyate gata-arthatvāt. hetoḥ sapakṣa punar liṅgasya anumeye sattvam eva, sapakṣa vacanaṃ niyama-artham āśaṅkyeta. sajātīya vacanaṃ niyama-artham āśaṅkyeta. sajātīya -prayogaḥ. asaty anityatve na asty ucyate, kvacid anapekṣo yathā anityatva kvacid anapekṣaḥ sāmānyena, yathā anityatva sattā-siddhis tat-sādhanī. sā ca upalabdhir tataś ca kasyacid arthasya asiddheḥ. ata buddhir naṣṭe ’-naṣṭe ’pi dṛśyate | tādṛśy asiddhā. prāṇa-ādayo ’pi hi kvacid darśanād antar-bhāvāt pramāṇe (1bʼ) kāraṇatve ’pi na uditam | ajñānam uktā tṛṣṇā vyatirekasya avyabhicāra-asiddheḥ. tata trairūpyaṃ punar liṅgasya anumeye sattvam -sādhana-sādhāraṇasya śabdasya iṣṭa-vyaktim virādhanāc ca. sarva-bhraṃśe tu kasyacid -anya-sādhāraṇa-śaktitvād iti puruṣa-viśeṣa bhede tato nivartamānasya bhāvasya svabhāva -a-darśanābhyāṃ gamakaṃ hetum icchatāṃ na ity api iṣṭa-sādhana-samartha-utpādanam || tasmāt sthity-āśrayo buddher buddhim -artho yathā loke pratīyate ||85|| taṃ tathā iti cet. tat kim anayā paramparayā. sa -siddheḥ sambandha-ākhyānāt. na tu sa -upāyam. atha punar na śabda-arthayor anya avyabhicāra-āśrayaḥ pauruṣeyī iti pauruṣeya dhūma-ādi-vat tat-pratītiṃ janayati iti sa -antara-gamana-āder api hetor a-sāmarthya vināśa-darśanāt. nanv idam apy a-niśceyam bhrānti-kāraṇe bhavati. tasmān na abhūta ity anumāna-upavarṇanam | vyayasyanti īkṣaṇād upāttā svayaṃ-śrutiḥ || śāstra-abhyupagamād ’rtha-pratītiḥ syāt. te tu bāhulye ’py andhā -abhijalpā pratibhāsamānā pratyakṣā tatra na asti iti deśa-kāla-dharma-niṣedha upacāro ’tra sa iṣṭo yan nibandhanaḥ | sa -bhedebhyo vyavasthā iti cet, nanu ta tu sāmarthye gotve ’-vṛttyā hetor na saṃśaya kvacit prayuktāḥ saṅkīryante, tādṛśā -viveko nimittam iti cet, evam etat tasya -ābhaṃ dvidhā uditam || kriyā-sādhanam ity meya-rūpatā ||34|| na hi kriyā-sādhanam ity vyāpiny ekatra vyaktyā bheda-abhāvād vyaktā ca anena sattā-anuṣaṅgiṇaṃ prathayatā asattā -antara-sākāṅkṣatvāc ca. bhedo ’yam bhede dravyatva-ādy-a-bhedo ’sya a-bādhaka nyāyyam asti tad-ubhaya-vacanena vairāgyaṃ tatra tat kutaḥ | pratyakṣam bhavati. nanu na avaśyaṃ sādhana-dūṣaṇābhyām nigraham arhaty uttara-pratipatteḥ. arhaty dvidhā-vṛtti kāryam. na hy anityā ity na yukta eva. eka-avayava-pratipatti-kāla sambandhino ’-vācyāḥ syuḥ. tatra apy arthair -gṛhṇataḥ || na hi saṃvedanaṃ yuktam arthena iti tṛṣyataḥ || yā eva aham iti dhīḥ sā syāt, punar api brūmaḥ. na viśeṣa-utpādanād kārya-utpattiḥ, tatra eka-arthakriyā svabhāva-sthity-āśrayaḥ kāryasya. ata svabhāva-sthity-āśrayaḥ kāryasya. ata pratipadyanta iti tatra eka-arthakriyā -śabdasya eka-vacana-virodho ’pi na asty

eva sattā-a-prasiddheḥ, jñāna-sattāeva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam eva sattvaṃ vipakṣe ca sarvatra asattvam eva eva sattvam a-sapakṣāc ca sarvato vyāvṛttī rūpam eva sattvam, a-sapakṣe ca asattvam eva niścitam. eva sattvam iti siddhe ’pi tad-abhāve vyatireke eva sattvam iti siddhe ’pi vijātīya-vyatireke eva sattvam utpattimattvaṃ kṛtakatvaṃ vā. saṃś ca eva sattvam, kvacit svabhāva-bhūta-dharma-bhedaeva sattvam, kvacit svabhāva-bhūta-dharma-viśeṣaeva. satyam evaṃ yadi tasya prāṅ na sattā siddhā eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa eva sad-arthānāṃ na etac chrotṛ-ādi-cetasām || eva sad-asantaḥ pratīyante, na ca evam ātmā iti eva sadṛśa-ātmanā | a-pratyakṣasya sambandhād eva santāna-preraṇād bhave || ānantaryān na karma eva sapakṣa eva asti, a-sapakṣa eva na asti iti eva, sapakṣa eva sattvam, a-sapakṣe ca asattvam eva samaya-kāraḥ karoti iti kuta etat, so ’eva samayasya an-anuṣṭhānād a-sannidher na arthaeva samarthitaḥ. kṛtakāḥ pauruṣeyāś ca vācyā eva samarthitaḥ syād iti katham abhūto nāma. eva samartho hetur bhavati, darśana-a-darśanayoḥ eva samāna-jātīya-upādāna-apekṣam anapekṣaṃ vā eva samāśritaḥ | kaścin nimittam akṣāṇāṃ tasmād eva samāśritya sādhya-sādhana-saṃsthitiḥ | eva sampradāya-apekṣo ’rtha-jñāpanaṃ kiṃ na eva sambandhaḥ. astu vā anya eva nityaḥ eva sambandhaḥ. tābhyām a-bhede tāv eva na ato eva sambandhas tad-dvāreṇa ca artha-pratyāyane ’eva sambandho ’vinābhāva-ākhyaḥ. na ca atra eva sambhavāt. na hi samarthe hetau sādhye ca eva sarva-ākāra-janmāno naśyanti iti. tāsām a-niḥ eva sarva-ākāra-niścayaḥ. tatra api ca anyaeva sarva-ākārān mahā-dhiyaḥ || vyāvṛtteḥ eva sarva-ādānāt prabādhane | tatra ekasya api eva sarva iti yathā-iṣṭaṃ praṇīyante. tasmāc eva sarva-prāṇinām indriya-buddhir iti kim atra eva sarva-bhāveṣu kriyate, na dharmiṇaḥ, taneva sarva-bhāveṣu hetuḥ kiṃ na iṣyate tayoḥ || eva sarva-viṣayasya asad-vyavahārasya abhāvān na eva sarva-saṃśaya-prakārāṇāṃ parihāreṇa eva sarva-sādhāraṇāḥ santaḥ kvacit tair eva sarva-sāmarthya-vivekina evaṃ pratītiḥ, eva sarvaṃ sarvasya karmaṇaḥ | sādhanaṃ na hi tat eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā eva sarvatra iti vyakti-śūnyeṣv api pradeśeṣu eva sarvatra utsāditā bhavati. tathā api idam eva sarvatra dravya-bhāva-abhidhāyinoḥ | śabdayor eva. sarvatra svabhāvena bhedasya abhyupagamāt, eva sarvam uktam iti. tad-ubhaya-ākṣipteṣu eva sarvasya keśa-ādiṣu kalevarāt || cyuteṣu saeva sarvasya pratipattiḥ, yena sarvā vādieva, sarvasya sato doṣasya an-udbhāvanād iti cet, eva sarve prayatna-anantara-bhāvi-jñāna-kāryaeva sarveṣāṃ śravaṇāt. krama-śravaṇe ca pṛthag eva saha utpāde (232a) kalpyamāne na svabhāvaeva saha-grahe | kiṃ sāmarthyaṃ sukha-ādīnāṃ na eva saha-jaṃ sattva-darśanam | na hy a-paśyann eva sahakāriṇāṃ sahakāritvam, yena tad-abhāvād eva sahakāriṇāṃ sahakāritvam. samarthaḥ kuta eva sahakāriṇām apy a-paryāyeṇa jananam. yad api eva sahakāriṇām apy a-paryāyeṇa jananam. yad api eva sahakāritvam. yatra tu viśeṣa-utpādanena eva. sahitānāṃ sā śaktir ekā na pratyekam iti

eva PV_04251 HB_01602 PV_03086 V2_07801 PV_03255 SV_09420 V3_07302 V1_03512 SV_07128 V3_00504 SV_15010 SV_13614 SV_10315 SV_16603 VN_02104 HB_00802 VN_01806 PV_03144 VN_01006 PV_03093 PV_03062 V3_01003 SV_01223 V2_09508 V1_03704 VN_01709 V3_06406 PV_04277 SV_16608 VN_03720 NB_03015 V2_08312 HB_03410 SV_09303 VN_03015 HB_03603 HB_03503 V3_02507 V3_02504 SV_09408 V3_07203 SV_09418 V3_07212 NB_03047 NB_03044 HB_03202 HB_01602 V3_11908 V3_10406 V3_01004 SV_05408 SV_07617 SV_08819 V3_01709 SV_04301 SV_07615 VN_02601 SV_03924 V3_08201 V3_09305 SV_06607 SV_07418 SV_04004 PV_03444 SV_13709

eva

501

|| tat tasyā jananaṃ rūpam anyasya yadi sā tat-svabhāvatve ’-pūrva-utpattir tat-kāraṇasya vā | niṣedhe yā api tasya yā a-vyavahitā kārya-utpatteḥ, sā phalavaty -ādayaḥ | muktvā taṃ pratipadyeta sukha-ādīn eva arthasya kvacid abhāvān nir-viśeṣaṇā eva kasyacid arthasya abhāvān nir-viśeṣaṇā -prativedyatvam apy asyāṃ tad-ātmatā syāt. sthitir hi tasya svarūpa-a-pracyutir pradīpa-abhyupagama-vad iti pratipattir -artha-antara-vāde ’neka-prakāro doṣaḥ. tena prāg eva niṣiddhatvāt. kāryatā-viśeṣa kārye tu kāraka-ajñānam abhāvasya ca. te punaḥ sva-viṣaye ’py āgamam apekṣya eva. tena jijñāsita-dharma-mātram iti. bhāve vā kiṃ prapañca-mālayā iti iyān sambandhe saṃśaya-utpatteḥ. tasmād vyartham -je ’pi syāc cheṣavac ca idam īdṛśam || yad vyavacchede sarvadā anupalambhasya | tādṛśo ’nupalabdheś ced ucyatāṃ sā jāyate | sā anumānaṃ parokṣāṇām ekāntena tatra ca smṛti-samādhānaṃ tad-vacasi iti tad sarvatra an-āśvāsaḥ. vyatirekas tu siddha sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā a-vacanena siddher abhāvāt. atha vā tasya -sādhane | ādyā adhikriyate hetau niścitena -sādhane | ādyā adhikriyate hetor niścayena a-samarthaṃ tv āgama-pravṛttim api na ’rthas tasya hetāv antar-bhāvād dhetunā siddha-sādhana-dharma-mātra-anubandha pramāṇaiḥ siddha-tan-mātra-anubandha virodhāt. avinābhāvo hi hetoḥ saty bhinna-viṣayā eva. tena svabhāvasya ’rtha-antaraṃ dravyam ity ukte ’pi gamyata tathā api vyartho hetur bādhā-anupalambhād tat kim idānīṃ hetoḥ sāmarthyam a-bādhayā ’pi pakṣe kiñcid virudhyate. atha dharmiṇam dharmiṇaḥ parigraha-a-vacane dharmiṇam svārthaṃ puṣṇāti. tasmād anena upātta-bheda svārthaṃ puṣṇāti. tasmād anena upātta-bheda ity uktaṃ vakṣyate ca. tasmāt tatra sāmānyam viśeṣaṇād ity uktam. tasmāt tatra sāmānyam apy ātma-arthatā sādhyā. tena na ukta-mātram vādinā dharmaḥ svayaṃ sādhayitum iṣṭaḥ, sa tasya anvaya-vyatireka-buddhi-hetutvena eva sā. a-tat-svabhāvatve so ’-kāraka nairātmye na syur iti cet, na, tatra anyeṣām evaṃ-bhāvasya abhimateḥ. tad iha icchāyām hetu-pravṛtter a-sambhavād viṣaya-khyāpanād katham asiddha-upakārāṇāṃ pratibhāsa iti sa hi tatra bhedo nāntarīyakatvād eṣṭavyaḥ. sa sva-ātmānau tau ced vyatirekiṇau vyatireka śaṅkā bhavati. na hi viśeṣa-śabda-sannidhir api tathā buddhyā upadarśanān mithyā-artha -abhiprāya-vaśāt syāt. tad-abhiprāyād ca parājaya iti. idaṃ punar a-sambaddham vā. na ca taiḥ sambaddham ekam ity ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad -hitayor dvayor apy a-vyaktis tulyā ity asty na punar an-anvayo ’nvayī ca. yo ’pi bhinnam -hetur ity api, pāramparyeṇa vyakteḥ kāryam buddher eva pratibhāso jñāna-rūpatvāt san -ākhyā ca prāg eva pratipāditā || dṛṣṭayor ca prāg eva niṣiddhā. sa ca karaṇa-vyāpārād

eva sā | na tasyā jananaṃ rūpaṃ tat tasyāḥ eva sā. a-tat-svabhāvatve so ’-kāraka eva, eva sā a-pramāṇatva-sūcanā || anyathā ekasya eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas eva sā katham || a-vicchinnā na bhāseta tateva sā. katham abhāvo jñeya-abhidheyaeva sā. katham abhāvo jñeya-abhidheyaeva. sā ca tādātmyāt svayaṃ prakāśate. tena eva. sā ca na āśraya-āyattā nityatvāt. sā apy eva sā, na darśana-antara-avasthitasya doṣaeva sā śabda-śaktir dūṣitā iti na punar ucyate. eva sākṣāc-chakty-upadhānena jñāna-janakānāṃ eva sādhakam ||201|| svabhāva-abhāve sādhye tadeva sādhakāś cet. an-āgamād dhūma-āder agny-ādieva sādhana-aṅgaṃ vācyam. na prasaṅga eva sādhana-vākya-prayogo jyāyān. atra api na eva sādhana-vākye pratijñā-vacana-upādānaṃ vādino eva sādhanaṃ bāle tad eva atra api kathyatām | eva sādhanatvāt. anupalambhād eva tad-abhyupagame eva sādhanam || a-niścaya-karaṃ proktam īdṛkṣaeva sādhanam || na pratyakṣa-parokṣābhyāṃ meyasya eva sādhanam. a-khyāpite viṣaye hetu-pravṛtter aeva sādhanam iti tathābhāva-niścayam apekṣate. eva sādhanam iti tathābhāve niścayam apekṣate. eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha eva sādhanasya yan na aṅgaṃ pratijñā-upanayaeva sādhanāt ||50|| ity antara-ślokau. tasyāḥ eva sādhane || tasyāḥ svayaṃ prayogeṣu svarūpaṃ eva sādhayiṣyati. sā ca atīndriya-artha-sambaddhā eva sādhita iti na dṛṣṭāntasya pṛthak kiñcit eva sādhya-dharme ’vagantavyāḥ. tasya eva tateva sādhya-dharme gamakā veditavyāḥ. yo hi bhāvaeva sādhya-dharme bhāvaḥ. kathaṃ ca sa taleva sādhya-sādhana-bhāve ’pi na sādhya-sādhanaeva sādhya-sādhanayor virodhaḥ; kathaṃ tato ’rthaeva sādhya-siddheḥ, anupalambhe bādhā-a-sambhavāt. eva sādhya-siddheḥ, sādhya-abhāvo hi bādhakaeva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. eva sādhyaṃ kuryād iti cet, na, anumānasya eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved eva sādhyate tad-ayoga-vyavacchedena. na tathā eva sādhyate tad-ayoga-vyavacchedena. na tathā eva sādhyam ity uktaṃ bhavati. a-nirākṛta iti – eva sādhyo na itara ity uktaṃ bhavati. iṣṭa iti eva sāphalyāt. tad-vyatirikta-a-śeṣa-vyavacchedaeva, sāmarthya-ākhyāt padārtha-antarāt kāryaeva sāmarthya-darśanāt. cakṣur-ādi-buddhīnāṃ tāvad eva sāmarthyam avasthitam iti sā eva iṣṭa-vastueva sāmarthyam iti cet, uktam atra. api ca vinā eva sāmānya-abhyupagame cintyate, yasmān na aneva sāmānya-kārye paryāpta iti niḥ-prayojanā eva sāmānya-viśeṣayoḥ svabhāva-bhedāt. svabhāvo hi eva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, api eva sāmānya-sāmānādhikaraṇya-vyavahāraḥ kriyate. eva sāmānyaṃ kiṃ na iti cet. tena avaśyaṃ hi eva sāmānyaṃ nityam aindriyakam ity ukte śabdo eva sāmānyaṃ bhavaty atiprasaṅgād ity uktam. aeva sāmānyam a-pratipakṣam – idam eva iha na anyad eva sāmānyam. atha kā iyam a-vyaktiḥ. adṛśyaeva sāmānyam āha. tasya apy a-bheda-vyavahārāś ca eva sāmānyam uktaṃ syāt. api ca, vyañjakasya ca eva sāmānyam. tan na, yasmāj jñānād a-vyatiriktaṃ eva sārūpya-graho ’rthaṃ ca na dṛṣṭavān | prāk eva siddha iti sarva-kārya-tulya-dharmā. tasya

eva HB_02912 V3_00205 SV_09217 V3_10008 SV_02605 SV_15220 PV_04021 PV_03123 V3_06005 SV_00105 V1_03703 V1_02109 PV_03268 V3_03406 SV_10506 SV_14019 V1_02903 SV_16103 V2_07908 SV_00303 SV_10626 SV_06406 SV_13922 SV_12517 SV_07316 SV_15103 SV_11821 VN_05709 SV_13511 V3_12601 SV_13102 V3_05202 SV_02208 V2_08511 SV_15105 HB_03716 VN_00204 PV_03188 SV_06123 PV_03113 SV_04814 PV_03142 PV_03042 V2_05608 SV_00218 PV_04174 SV_14012 SV_13825 SV_13105 SV_10402 SV_09625 SV_02324 V2_08804 V3_08005 SV_14121 V2_06902 SV_17309 HB_01409 SV_15719 SV_14702 HB_01307 HB_02607 V2_07806 SV_09909 SV_08911

eva

502

sa ca iha liṅga-bhūta-pradeśa-pratipattāv a-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya śabdā rūpa-abhidhāyinaḥ | na āśaṅkyā dharmo ’pi vyākhyātaḥ. tatra api yadi tata anityatve sādhye śabdaḥ. tasya pratyakṣeṇa vyartham anvaya-darśanaṃ vyatireka-mātreṇa hetu-vṛtter a-sambhavāt | viṣaya-khyāpanād || pratyakṣaṃ kalpanā-apoḍhaṃ pratyakṣeṇa | tasmād anupalambho ’yaṃ pratyakṣeṇa pratibala-prajño janaḥ kevalam | na an-arthy a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na tu tad-ābhatā || kaścid bahiḥ-sthitān doṣaḥ, tathā apy ato ’rtha-saṃśaya anupalabdhi-lakṣaṇā asattā siddhā pratyakṣam eva, tataḥ pratyakṣād ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka janayanti, tadā pūrva-varṇa-smaraṇa-apekṣā ’pi dhātau. dhātv-antare tv aneka-upakāra -viṣayād artha-pratītāv an-artha-pratilambha na vivāda-āśraya iti na upanyasanīya na tad eva bhedasya rūpam. rūpaṃ ca anyad -kalāpo na vyaktau na kriyāyām iti vyartha abhāvāt. tat prathamo ’dhyetā kartā -samavāya-apekṣo vijñāna-hetus tena janya sthita-svabhāvā iti. api ca, na jñāna-hetutā vyavasthā-antarasya tad-rūpaṃ tad viṣaya iti vaktavyam, nir-viṣayatvād a-vācyā ’-kāras tathā ga-kāraḥ, tadā agnir ity upanīyante. anyathā hi tatra a-vyavahāra tasya idam ity upasaṃhāro vikalpa-nirmita asya idam ity upasaṃhāro ’pi vikalpa-nirmita ca sva-kāraṇam antareṇa bhāve ’-hetumattā kāryasya ca kāraṇam antareṇa bhāve ’-hetutā a-kṛtakaḥ śabdo na tasmād artheṣu pratītir śabdatvaṃ nityam abhyupaiti, tadā ayaṃ hetur -sāmarthya-lakṣaṇato nivṛttam ity asad -sambhavāt || krameṇa ubhaya-hetuś cet prāg vā yena kenacid ānītena artha ānaya ity antābhyāṃ na viśeṣaṇam | a-viśeṣaṇam -anujñāyāṃ ca eka-codanā-an-ādarād a-vacanam hetuṃ saṅketa-mandatām || teṣāṃ pratyakṣam ekaṃ kathaṃ bhavet || tābhyāṃ tad-anyad anupalabdheḥ, yadi hi syāt, upalabhya-sattva anupalabdheḥ. yadi syād upalabhya-sattva | iṣṭa-a-sambhavy-asiddhaś ca sa sannihita-kāraṇāni pūrva-jñāna-vaj jātāni siddhaḥ. kulāla-ādīnāṃ vyañjakatve tādṛśā tat-parāvṛttayo bhāvā yathā-svabhāva-vṛttaya gamakād dhetoḥ sidhyet. so ’yam asann -svabhāvatayā gamako na kaścid gamakaḥ. ata -ādiḥ. tatra api tathā-abhidhāne ’py asty -ādiḥ, tatra api tathā-abhidhāne ’py asty svabhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa bhavati. tad bhāva-svabhāvo bhavet, bhāvasya -ayogāt. śakteś ca an-artha-antaratvāt sa sa ca puruṣaiḥ sva-icchayā kriyamāṇas tam sahakāribhyo viśeṣa-utpattiḥ. te samarthā prayujyamānā mantrās tato ’-viśiṣṭam ativartate tattvam anyatvam iti. a-tattvam kāraṇānāṃ bhinnebhyaḥ svabhāvebhyo bhinnā rūpatvāt. tasmād anya-upalambha-janana-yogya tarhi kṛtakānām api keṣāñcit satāṃ vā sa tarhi kṛtakānām api keṣāñcit satāṃ vā sa sambhavino ’rthasya yathā yuddha-praveśe, sa

eva siddhaḥ. kasya idānīṃ tal liṅgam. anvayaeva siddham. tan na abhyupagamāt parīkṣā-vṛttiḥ, eva siddhās te vyavacchedasya vācakāḥ ||185|| eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat eva siddheḥ sarva-ākāra-siddhiḥ, tad-anyasya eva siddher iti. satyam etat – yadi vipakṣayor eva siddhau cet tasya śaktatā || uktam atra vinā eva sidhyati | pratyātma-vedyaḥ sarveṣāṃ vikalpo eva sidhyati ||47|| na hy eka-ākāra-pratiniyatād eva su-bhāṣitaiḥ parigato vidveṣṭy api īrṣyāeva sukha-a-sukhasya utpatteḥ. tasmāt eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-arthaeva sukha-ādīn a-pracetanān | grāhyān āha na eva. so ’n-avadya-pakṣa-nirdeśe ’pi tulya iti eva. so ’yaṃ mūḍho nimittaṃ tad-abhāvaṃ vā eva sthairya-siddhir iti. tad apy uttaratra eva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi eva smṛtim upalīyante. sa eṣa varṇānāṃ bhinnaeva syāt. an-ābhoge ’-sāmarthyam iti cet, na, aneva syāt. kāryasya api svabhāva-pratibandhaḥ, tat eva syāt. kiṃ ca, sad-asat-pakṣa-bhedena śabdaeva syāt. tataś ca bhāvas tasmād vyāvarteta. tato eva syāt. tathā ca idam an-upakārya-upakārakaṃ eva syāt. tad ayam anādiḥ pūrva-pūrva-darśanaeva syāt. tad-dhetoḥ svabhāvasya prāg-abhāvāt eva syāt tasminn a-kṛtake mate | nityebhyo ’eva syāt. dharma-bhedas tu syāt pūrva-uktaeva syāt. na uttara-ajñānam ajñānaṃ kiṃ tarhi eva syāt, na gaganam iti, a-kāra-ga-kārayoḥ eva syāt. na ca satām api paramārthataḥ kaścid eva syāt. na vastv-āśrayaḥ. na ca samāropaeva syāt, na vastv-āśrayaḥ. na ca samāropaeva syāt. na hi yasya yam antareṇa bhāvaḥ sa eva syāt. na hi yasya yam antareṇa bhāvaḥ, sa eva syāt. pratīti-janma-itara-kālayos tulyaeva syāt, yady atra anityatva-hetuṃ kṛtakatvaeva syāt. sarva-sāmarthya-upākhyā-viraha-lakṣaṇaṃ eva syād a-bhedataḥ | anyo ’kṣa-buddhi-hetuś cet eva syād an-ākṣipta-karaṇa-karmakam. evam ānayanam eva syād antau cet kārya-kāraṇe || a-sambandhān eva syād anya-vyāvṛtty-an-abhidhāne. tasmād eva syād bālānām a-vikalpanāt | saṅketa-upāyaeva syād yadi rūpaṃ samaṃ tayoḥ | tayor iti na eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, eva syān na anyathā. tena upalabdhi-lakṣaṇaeva syān nirākṛtaḥ || anityatva-sa-hetutve śabda eva syuḥ. a-jātāni tu kāraṇa-vaikalyaṃ sūcayanti. eva syuḥ, atiśerate ca. tato vyañjaka-atiśayāt eva syuḥ. tat saty apy āvaraṇe jñāpayeyur eva eva sva-kāryaṃ vyāpyaṃ vā nivartayati, tad-abhāva eva sva-dharmeṇa vyāptaḥ siddhaḥ svabhāvo gamakaḥ eva sva-bīja-prabhavāt svabhāva-bhedaḥ, hetueva sva-bīja-prabhavāt svabhāva-bhedo hetueva sva-vyāpaka-viparyaye sādhye viruddha iti eva sva-hetubhyas tad-dharmaṇo bhāvāt. na ca eva svabhāva-niyamaḥ. artha-antaratve tato eva svabhāvaṃ vyanakti na anyam iti na niyamo eva svabhāvato ’ntyāḥ pratyayāḥ saha jāyante eva svabhāvam āsādayanti. tena a-viśeṣeṇa eva eva svabhāvasya anyatvam. na hi rūpa-rasayor apy eva svabhāvā bhavanti iti na kāraṇa-bhede ’py aeva svabhāvo ’nupalabdhiḥ pūrva-vat. yatra eva svabhāvo na asti yo vinaśvaraḥ. tat-svabhāvaeva svabhāvo na asti yo vinaśvaraḥ. tasmāt tateva svabhāvo yathāsvaṃ śabda-codito na dravyatva-

eva SV_14514 V3_07404 SV_09427 SV_02414 V2_08314 NB_03038 NB_03054 VN_04615 SV_05020 PV_03103 PV_02076 HB_00502 V3_00902 V1_00207 SV_16526 SV_10004 V3_10711 SV_09603 V3_07512 HB_02418 SV_01906 SV_00818 VN_01418 SV_01811 VN_01420 PV_03227 VN_02806 V3_06312 SV_13705 SV_08904 V3_06006 V2_07906 V3_04110 SV_14715 SV_10004 SV_01925 V2_10103 HB_00309 SV_16702 SV_02009 HB_02904 V3_11702 SV_02507 V2_09006 SV_02104 SV_02424 HB_00503 SV_08505 SV_15602 VN_00110 SV_08405 PV_03367 SV_16321 SV_09202 V3_07806 PV_03129 PV_02261 SV_17418 SV_02501 V3_00102 SV_12513 SV_12508 V3_09508 VN_03406 HB_03705

eva

503

’parasmān nāśaṃ pratilabhate, tathābhūtasya tathā agni-mātreṇa vyāptaḥ siddhaḥ – yatra sa tathā agni-mātreṇa vyāptaḥ siddho yatra bhāva-mātra-anurodhī svabhāva ity ucyate. sa bhāva-mātra-anurodhī svabhāva iti sa kīdṛśaḥ punaḥ pakṣa iti nirdeśyaḥ. svarūpeṇa nirākṛtasya ca viparyayeṇa sādhyaḥ. tena dharma-utpatteḥ. śabdasya su-prayogād na, tasyā vikalpa-lakṣaṇatvāt. vikalpa siddham eva tat | tad-asiddhau tathā asya smṛti-bhraṃśa-ādayo gatāḥ | vikārayati dhīr -bhāvaḥ, tasya siddhiḥ. kārya-kāraṇa-bhāva asti svataḥ sādhana-saṃsthitiḥ ||4|| artha anyataḥ pratipattitaḥ ||1|| dvividha pramāṇa-antara-a-vṛtteḥ. tad-a-sambhavād eva kaścid bhāvāt, svabhāva eva hi nāśaḥ sa -paricchedasya ca kartum a-śakyatvāt. sa sa kathaṃ bhāvaṃ na icchet. svabhāva sa kathaṃ bhāvaṃ na icchet. svabhāva -ādiḥ. na vijātīyād utpattiḥ. tathāvidham kārye tv avaśyaṃ kāraṇaṃ bhavati. idam dehād rāga-anumāna-vat ||11|| samagrāṇy cet, na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya -bhāva-hetu-bhāvau teṣāṃ viduṣāṃ vācyo hetur -dvaye ’py ubhaya-pratipatti-prasaṅgāt. ya | yad aṅga-bhāvena upāttaṃ tat tena sa kiñcid anukramaṃ sādhanasya jānāty ’nupalambha-vikalpo na pramāṇam. darśanam yasya eva bhāve sādhya-siddhis tad svabhāva-ākhyam adhikṛtya pravartate. sa ’nubhavād anyo ’nya-pratikṣepaḥ. sa -upādānatā-lakṣaṇatvāc caramatvasya. bhavaty -avasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga iti. na, tasya niḥ-svabhāvatvāt svayam. sa vināśo nāma anya eva kaścid bhāvāt, svabhāva pratiṣedhe ca kasyacit | hetuḥ (29abcʼ) tāv pratiṣedhe ca kasyacit | hetuḥ (72abcʼ) tāv yathā nīlaṃ dṛṣṭvā nīlam iti jñāne. tad ’pi veda-arthasya kuto gatiḥ ||317|| sarva a-gati-gati-bheda-prayogataḥ ||30|| trividha pradeśa-āder eva tad-anya-bhāvatvāt. yatra aikāntikatvād ity aparaḥ. vipakṣād -pratyaya-viṣayāḥ, bhūta-vat. tad-ātmānam anityatā nāma anyā yā paścān niṣpadyeta. sa anyā anityatā nāma yā paścān niṣpadyeta. sa ’nyena tena bhinnā vyavasthitiḥ ||42|| sarva dhūmaḥ, tatra avaśyam agnir iti. agni-bhāva na syuḥ, tathā upalakṣaṇād a-bhedasya. idam -kathañcit prayuktād api phalaṃ syāt. varṇā sādhana-aṅgasya a-samarthanād vā. trividham ya eva arthakriyā-kṣamaḥ | (166ab) idam proktaṃ pramāṇaṃ sva-ātma-vedanam || sarvam -viśeṣo ’sādhāraṇa-guṇaḥ. tad-adhimukter tat-prabhavāḥ śabdāḥ kena nivāryante. sa sarvaṃ kṛtakam anityam iti. tathā-siddhāv sambandhe yāv arthau pratibhāsinau | tayor -gatir janma tena tac-chin na jāyate | tayor -dharma-atikramād ayuktam, a-pratyakṣāny na tat teṣām, tadānīṃ teṣām abhāvāt. tad tu sva-dṛṣṭa-artha-prakāśanam | (1ab) yathā syād anyo ’py a-nara-āśrayaḥ ||244|| puruṣa tat-tyāgena sāmānya-grahaṇaṃ vyabhicāry -buddhir bhavati, yadi tādṛśaṃ syāt, sarva sati hetor dharmiṇi bhāva-saṃśaye ’siddhatā viśeṣa-abhāvāt. sati vā viśeṣe sa

eva svayaṃ jāter ity apara-apekṣa-dharma-antaraeva svayaṃ dṛśyate, tatra eva agni-buddhiṃ eva svayaṃ dṛśyate tatra eva agni-buddhiṃ janayati. eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ eva svayam iṣṭo ’-nirākṛtaḥ pakṣa iti. svarūpeṇa eva svarūpeṇa abhimato vādina iṣṭo ’-nirākṛtaḥ eva svarga-modana-ghoṣaṇā vacana-mātram. na ca eva hy a-vidyā. sā svabhāvena eva viparyasyati. eva hy anumānaṃ prasiddhaye || kvacit tad aeva hy antar-artha-viśeṣa-jā || śārdūla-śoṇitaeva hy artha-antarasya evaṃ syāt – yatra dhūmaḥ, eva hy arthaṃ gamayati, nāntarīyakatvāt. na eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo eva hy āgamas tat-pratipatty-artham upayācyate. eva hy eka-kṣaṇa-sthāyī jāta iti. tam asya mandāḥ eva hy evaṃ sarvajñaḥ syād ity a-pratiṣedhaḥ. sva eva hi kayācid apekṣayā dharma iti vyatirekī iva eva hi kayācid apekṣayā dharma iti vyatirekī iva eva hi kāraṇaṃ tādṛśām ādi-nimittam iti na kāraṇa eva hi kāraṇasya kāraṇatvam, yad artha-antaraeva hi kāraṇāni yogyatām apy anumāpayanty aeva hi kāścin muṣṭiḥ, na sarvāḥ. na hi prasāritā eva hi kevalaḥ ||27|| yad-arthe dṛṣṭānta ucyate, eva hi khalu vivekaḥ svabhāva-bhūtaḥ, sa eva eva hi gṛhyate || svato vastv-antara-a-bhedād eva hi, jānan katham a-vikala-antaḥ-karaṇaḥ eva hi tat tathā utpannam, yena anantaraṃ vidhieva hi tatra upayogi yuktam. tad-atiśaya-upayoge eva hi tathā ucyate. dravyatva-ādayas tu na tatra eva hi tan-niyamāt tad eva asti iti niścāyayan na eva hi tasya api jñeya-vyāpini jñāne ’ntaśaḥ eva hi tasya vināśaḥ, apara-bhāvaś ca eva hi tasya svabhāvo yaḥ pratibhāti. eva hi nāśaḥ sa eva hy eka-kṣaṇa-sthāyī jāta iti. eva hi nivartamānau sva-pratibaddhaṃ nivartayata eva hi nivartamānau sva-pratibaddhaṃ nivartayata eva hi nīla-svalakṣaṇaṃ tathāvidha-sādhyaeva hi puruṣo ’n-atikrānta-doṣa-viplavas tam eva hi pratiṣedha-hetuḥ. upalabhya-sattvasya eva hi pradeśa-ādau yan na asti ity ucyate, sa eva eva hi prāṇa-ādayo nivartante, na sapakṣāt, asato eva hi buddhiḥ saṃsṛjantī sāmānya-viṣayā eva hi bhāvaḥ kṣaṇa-sthiti-dharmā anityatā ity eva hi bhāvaḥ kṣaṇa-sthiti-dharmā anityatā. vacana eva hi bhāvāḥ svarūpa-sthitayaḥ. te na ātmānaṃ eva hi bhāvo dhūmasya tat-kāryatvam iti. eva hi bheda-a-bheda-lakṣaṇam eka-ākārasya api eva hi mantro na anyat kiñcit. tat-kramo mantra eva hi liṅgam a-pratyakṣasya siddher aṅgam, eva hi vastv-a-vastunor lakṣaṇaṃ yad arthakriyāeva hi vijñānaṃ viṣayebhyaḥ samudbhavat | tadeva hi viṣa-karma-ādi-karaṇāt. tasmān na mantrāḥ eva hi śabdānāṃ na viṣayo yo na vitarkāṇām. te eva hi sa dharmas tasya gamakaḥ syāt, na anyathā. eva hi sambandho na tadā indriya-gocaraḥ || eva hi sāmarthyaṃ jātau tan-mātra-bhāvataḥ || te eva hi sāmānya-ādīni pratyakṣāni, janma-sthitieva hi syād a-bhinnasya bhāvāt, tad-vyatiriktasya eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam eva hi svayam abhyūhya parato vā ādhīyate. na eva. hutāśana-saṃsiddhau pāṇḍu-dravyatva-vat. eva hetavas tathā syuḥ. api ca, eva hetu-doṣa ity asiddha-viruddhābhyām anyo na eva hetu-lakṣaṇam. tato hi hetur ekāntena nirasta

eva V3_12002 SV_01712 V2_10005 VN_03209 V2_08107 V3_12407 HB_03501 PV_03244 V3_08110 HB_03406 V3_10408 SV_10411 VN_04004 PV_03184 PV_04024 VN_03813 VN_03803 V2_08001 SV_01411 SV_03913 PV_03472 SV_17505 V3_03103 V3_02506 V3_10108 PV_03530 V3_00707 V3_03706 V3_11103 VN_00414 VN_04402 SV_01519 V2_09808 VN_02106 PV_04040 SV_09414 V3_07209 PV_04144 SV_00502 V3_00602 VN_01701 PV_03337 SV_10921 SV_03608 V2_08311 VN_06506 VN_06407 VN_03220 HB_02006 V3_06610 VN_04411 SV_12109 V3_06207 SV_15107 VN_00901 VN_02513 VN_02602 SV_14622 V3_12008 SV_16610 SV_01507 V3_10801 V3_11811 VN_03901 V3_12108

504

ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam api kim ||25|| tasmāt svabhāva-pratibandhād antara-ślokau. tasmāt svabhāva-pratibandhād upasaṃhāra-vacanam. etasmāt. anyair sāmarthyam, yāvatā skandha-ādayo ’nyair -anvayaṃ sapakṣa eva asti ity anvayinam a-bādhā-grahaṇam iti cet, syād etat – yata -dṛk tataḥ || svārtha-anvaya-artha-apekṣā prayatnānantarīyakatvād iti. tasmād evam tad-aṃśena vyāptas tri-lakṣaṇa eva trividha syāt. tat kim eṣāṃ paraspara-viraheṇa. sā tādṛśaḥ sata upalambha-avyabhicārāt. ayam nigrahasthānam. atra api pūrvasya ca kiñcit tat-tulya-hetukam | sarvaṃ tathā vadan doṣair na yujyate | sādhana-adhikṛter pakṣaṃ parityajati, kiṃ na gṛhyeta. nigṛhīta asti iti tat-sambandhīni sarvāṇy -vaikalye syāt. sākalye tu karoty eva. na na idānīṃ nāstitā a-dṛśaḥ ||19|| na na hy evaṃ pratipattir iti. na vai kevalam jāto yo ’nyathā vyasta-sambhavaḥ | yad ’visaṃvāda-anumānam. sidhyet pramāṇaṃ yady bādhā. sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām syāt, tac ca pratikṣiptam iti na atra dharmiṇi. sandigdha-sādhya-dharmā apy grāhya-lakṣaṇam || rūpa-ādeś cetasaś ca na vastu-svabhāvam anuvidadhati, tasya ucyate, kiṃ tarhi vastu-sthityā. sā ca kāraṇa-bhāva-siddher anyatra anumānāt. na tv sva-kāraṇaiḥ sarva-kāryāṇāṃ sadṛśo nyāyaḥ. -varṇān nirarthakāt pṛthag uktam. nanv -prakārāṇāṃ puruṣaiḥ karaṇasya darśanāt. na -prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na upakṣeptavyaḥ, tad-upakṣepe ’tiprasaṅgāt. dharmiṇau | pratyākhyāto nirākurvan dharmiṇy -mātram anveti na tena siddhena kiñcit. nanv mātram anveti, na tena siddhena kiñcit. nanv ’py atra sādhyatvāt kevalasya na | yady apy a-pratipanna-viṣayiṇāṃ darśanāt. a-pramāṇatvāt. iha api yadi viparyayeṇa ekasya viruddhasya upadarśanaṃ samarthanam. vyapekṣayā || tasmād dvi-rūpam asty ekaṃ yad pravṛttāv evaṃ pravṛttir iti. na khalv iti tatas tathā pratipattir bhavati. anyatra api svabhāva-bhāvī, viśeṣa-abhāvāt. sādhana-ābhāsa-vacanena eva nigṛhīta iti. -vādino bhūta-doṣa-a-pratipādanāt. tasmād kiṃ na darśita iti cet, na, samāsa-nirdeśāt, punaḥ punar vacane kaścid udvegaḥ. yady -anapekṣatayor virodho vyākhyātaḥ. nanv viparyayeṇa abhidhānaṃ nigrahasthānam. na, kaścana ||240|| tasya api tad eva uttaram, hy ātma-viśeṣād apara-sādhanam, na pratīti-janmani sāmarthya-sambhāvanā-ayogāt. paṭe dṛśyata iti sattā-bhedaḥ. sidhyaty yadi sāmānyam aindriyakaṃ nityaṃ śabdo ’py nityam aindriyakam ity ukte śabdo ’py -viṣāṇaṃ kiñcid bhavati ity ucyate. api tv hi tasya a-sapakṣād eva vyatireka iti. nanv atīndriyā katham anyena siddhā. anyac ca a-darśana-mātreṇa ayuktaḥ pratiṣedha iti. anena aparatra pariccheda iti cet, nanv darśanād eva sad-asantaḥ pratīyante, na ca prapalāyitvaṃ nāma nigrahasthānam itypratiṣedhaṃ na icchaty asad abhāva ity-

evam eva hetuḥ. anavasthā-anya-kalpane syāt. yasmin eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāvaeva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāvaeva hetubhiḥ śabdasya eka-viśeṣa-an-abhidhānam eva hetubhir anityāḥ sādhyante. keṣāñcid eva hetum āha. atra api katham a-vyatireko eva hetur anyathā api bhavet, ata eva eva hetur indriya-jā matiḥ | tato ’nya-grahaṇe eva hetur gamakaḥ – yaḥ prayatnānantarīyaḥ so eva hetur gamakaḥ, sva-sādhya-dharma-avyabhicārāt. eva hetur vācyaḥ syāt. tatra ca vastu-pratibandho eva hetur hetu-vyāpakayor abhāve ’pi veditavyaḥ. eva hetor anaikāntikasya abhidhānān nigṛhīte hetv eva hetor hi bhedād bhedaḥ phala-ātmanām || eva hetvābhāsa-a-prasaṅgataḥ || a-viśeṣa-uktir eva hetvābhāsa-abhidhānād iti cet, kim idānīm eva hetvābhāsa-vacanena eva uktāni iti na pṛthag evam a-kṣaṇikasya, sarvathā a-sambhavāt. na hi evam a-darśanaṃ pramāṇaṃ bādhā-sambhavāt. tathā evam a-pratipattiḥ. vyakti-vyatirikta-aevam a-pratītaṃ tal liṅgam ity atilaukikam || evam a-pramāṇam atha iha kim | na hy ekaṃ na asti evam a-vacanān na pratiṣedhe doṣaḥ. sva-upagamaevam a-vacane ’pi pakṣe kiñcid virudhyate. atha evam a-vipakṣa iti tad a-vipakṣatvam a-niścitaevam a-viśuddha-dhiyaṃ prati | grāhya-lakṣaṇaevam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, evam a-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ evam a-śubha-abhinandena viparyāsena ca vacanasya evam a-samarthanaṃ kārya-hetāv api sādhana-aṅga-aevam a-sambaddha-vākyam api pṛthag vācyaṃ syāt. evam a-sambhavad-viśeṣa-hetavaḥ puruṣā yena vacana evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena evam a-sādhana-aṅga-vacanaṃ vādino nigrahasthānaṃ evam a-sādhanāt || samudāya-apavādo hi na evam agny-ādiṣv api prasaṅgaḥ. tatra api na agnievam agny-ādiṣv api prasaṅgaḥ. tatra api hi na evam atra bādhā syān na anya-an-utpādya-śaktikaḥ | evam anayor anupalabdhyoḥ sva-viparyaya-hetvevam anityatā-utpatti-niṣedhaḥ kriyate, na kaścid evam anupalabdhau sādhana-aṅgasya a-samarthanaṃ evam anubhūyate | smaryate ca ubhaya-ākārasya evam anumānam an-apāyam a-nāntarīyakatvād artheṣu evam anyatra api kathañcit taiḥ prayuktās tathā evam anye ’pi svabhāva-hetavo yathāsvaṃ pramāṇaiḥ evam api na idaṃ hetvābhāsebhyo bhidyate. avaśyaṃ evam api na paryanuyojya-upekṣaṇaṃ nāma parājayaevam api prayoga-darśanād a-sādhana-vākyatvāc ca. evam api lokasya nyāya-pratipattiḥ syāt, punar api evam api virodhinoḥ paraspara-parihāra-sthitaevam api siddher iti cet, na prayoga-apeta-śabdaevam apauruṣeyatve ’pi kim idānīṃ pauruṣeyam ityevam abhāvaḥ. na sva-viṣaya-jñāna-abhāvād abhāvaevam ayaṃ janako na evam iti vivecanīyasya rūpaevam artha-antaram, tathā apy avayavī na sidhyati. evam astv ity eṣā pratijñā-hāniḥ prākevam astv iti. kaḥ sva-stha-ātmā svayam evam asya na bhavati iti bhāva-pratiṣedha eva evam asya sapakṣe ’nuvṛtty-abhāvaḥ kathyate. so evam āgama-lakṣaṇaṃ syāt. tathā hi yasya pramāṇaevam ācāryīyaḥ kaścid anupalambhād abhāvaṃ evam ātmani dṛṣṭasya aparatra-upanaye evam ātmā iti na tasya sad-asattva-pratītiḥ. yad evam-ādy api vācyaṃ syāt, tasmād etad apy aevam-ādi ca vyavaharati. nirloṭhitaś ca ayam

evam SV_01313 VN_05904 VN_04218 SV_01312 V2_09606 VN_04213 V3_13609 VN_02317 SV_06124 SV_07517 V3_03601 VN_03810 V2_07303 PV_03347 SV_09117 VN_00924 SV_14321 SV_15107 PV_03423 VN_00924 V3_00507 PV_03143 SV_05101 VN_06202 PV_04142 NB_03023 V3_01207 VN_06105 V3_10307 VN_06602 PV_03277 PV_04219 PV_03538 SV_03908 SV_03722 SV_09805 V2_07611 SV_03806 SV_06816 V1_02606 SV_09310 V2_07410 SV_03011 HB_03213 SV_05902 V3_10606 V3_04704 V3_13504 VN_00514 PV_03423 VN_04803 VN_02608 V3_08110 SV_03821 NB_03109 V3_10907 SV_00906 SV_16820 V3_00602 V3_00603 SV_13407 HB_02807 VN_02201 V3_11309 SV_14627

505

ity-evam-ādiṣv api yathāyogam udāhāryam itypratiśyāya-kalā me kaṇṭhaṃ kṣiṇoty a-pratīta-prayogam atidruta-uccāritam ityasiddhi-yojanā tathā sapakṣe sann asann ity-yojanā – tathā sapakṣe sann asann ityiti kapola-vādita-kakṣa-ghaṭṭitakam ityiti pratijñā-artha-eka-deśa iti, na hy -vaidharmya-sama-ādīni jāty-uttarāṇi ityity eva syād an-ākṣipta-karaṇa-karmakam. ʼ) sā hi buddhir eka-bhāvinī vyakty-antaram ’siddheḥ. a-śakya-niṣedhatām asya darśayann vyabhicāra-pradarśanena pratiṣedhe kṛte ka -yogya-pratiṣedho yuktaḥ, na ca sarvam ātmā pratyaye tathā | niścīyate niviṣṭo ’sāv kiṃ tarhi na iha ghaṭo na idānīṃ na idam, idānīṃ na idam, idam evam, idaṃ na ghāte caitra-a-punar-bhavaḥ | yathā atra apy -sambhāvanā-ayogāt. evam ayaṃ janako na a-vibhakte sva-gocaraiḥ | evam etan na khalv na idam, idānīm idam, idānīṃ na idam, idam vā kaścid iti. na apy asiddhy-ādayaḥ, yady -vyutpanna-saṅketam asti tena sa cen mataḥ | a-vidyā. sā svabhāvena eva viparyasyati. na cauro bhavān api syāt, na ca bhavatā ātmā svabhāvo ’san dharmī vyoma-ādir ity api | na eva, yathā nīla-ādi-viśeṣaḥ. na ca viśeṣe sādhye kas tayoḥ sambandhaḥ, yena antar-bhāvaḥ. a-samarthita-sādhana-abhidhāna ayam abhiprāyo ’sad iti. tad-abhiprāya-vaśād tat sukha-ādibhir eka-prakṛtir iti. sa -golaka-vahni-vat | bheda-a-bheda-vyavasthā || na a-sādhyād eva viśleṣas tasya nanv yadi | ātma-anubhūtiḥ sā siddhā kuto yena ekī-kṛtya pravartante. tad-abhiprāya-vaśād -pravṛtti-nibandhanaṃ rūpaṃ tathā-jijñāsāyām kṛtako ’vaśyam anitya iti pratyetavyo yena kṛtako ’vaśyam anitya iti pratyetavyaḥ, yena eva śabda-artha-pratipattes tena etad -kārya-sādhana-ākhyena viśeṣeṇa viśiṣṭās ta sparśa-adhyavasāyāt. bheda-a-bheda-vyavasthā pratyaya-bheda-bheditva-ādayo vyākhyātāḥ. -bheda-bheditva-ādayo ’pi vyākhyātāḥ. śakty-upakāriṇyaḥ śaktayo bhinnā eva bhāvāt. ’nyonya-vyavaccheda-rūpā vyākhyātāḥ. tad saṅkete vyavacchinnā na vā (115abʼ) ya sukha-ādi-sambhavād vibhur ātmā iti. sandeha-anyatara-asiddher dūṣaṇaṃ syāt. eva a-sāmarthyān na bhavati prasiddhiḥ. sarva-sāmarthya-viveko nimittam iti cet, an-anubhūte ’sminn a-vibhakte sva-gocaraiḥ | atra kaścit samayaḥ pratyāyana-a-viśeṣe ’py cet, tathā api kiṃ sāmānyasya upadarśanena. anityaḥ prayatnānantarīyakatvād iti. tasmād tad-vikalpa-vāsanāyāś ca prakṛtir yad sādhya-itarayor ato niścaya-abhāvāt. ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na -viṣayaṃ cetaso ’bhiṣvaṅgaṃ rāgam āhuḥ. na artha-gatāv upāyaḥ. apauruṣeyas tu śabdo na anityatā-utpatti-niṣedhaḥ kriyate, na kaścid kriyate, na kaścid evaṃ karoti. na ca śakyam prāg eva niṣiddhatvāt. atiprasaṅgaś ca -ādheya-bhāvo vā janya-janaka-bhāvo vā. na -cintāyāṃ kaścic chala-vyavahāraḥ. yady upādānāt. viruddha-vad dhetur apy vastuni tad-bhāvāt. asāv api yadi vaktṛbhir

evaṃ evam-ādikā. sā api na vācyā asiddhi-yojanā ||18|| evam-ādinā kathāṃ vicchinatti, sa vikṣepo nāma evam-ādinā kāraṇena, tad a-vijñāta-artham, aevam-ādiṣv api yathāyogam udāhāryam ity-evamevam-ādiṣv api yathāyogam udāhāryam iti, sā api evam-ādīnām api vācyatvāt. parṣat-prativādibhyāṃ evam-ādīni yathokta-lakṣaṇāsu jātiṣv antarevam-āder doṣasya udbhāvanam a-doṣa-udbhāvanam. evam ānayanam anyad vā yat kiñcid anuṣṭhānaṃ vā evam āskanded bhūta-grāhiṇī yadi tatra dṛṣṭaṃ evam āha, a-prati-pramāṇatayā niścayaṃ vā. tanevam āha anityaḥ śabda iti parityajati, tasya evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi evam ity ātma-saṃvidaḥ || ity artha-saṃvit sā eva evam ity uktau na anena sambandho ’sti, na etad evam iti, kasyacid api rūpasya kathañcit kvacit evam iti ced dhantur na a-maraṇatvataḥ ||272|| evam iti vivecanīyasya rūpa-bhedasya abhāvāt. na evam iti sā syān na bhedinī || na ca anubhavaevam, idaṃ na evam iti, kasyacid api rūpasya evam idam api syān na vā ubhayam iti dharmayoḥ evam indriya-je ’pi syāc cheṣavac ca idam īdṛśam | evam indriya-jñānāni vikalpakāni. na vā teṣv apy evam iṣṭaḥ, tasmān na ayaṃ caurya-hetur iti yady evam iṣṭasya sādhyasya bādhā kācana vidyate || evam iha upalabdhi-lakṣaṇa-prāptasya sata evam uktaḥ sādhya-dharmo ’nvākarṣati, evam uktam, an-abhidhāna anya-abhidhānayor api evam uktam. tena itara-asad-viraheṇa tvayā evam uktavān paryanuyujyate. atha prakṛtir vikāra evam ucchinnā sarva-vastuṣu || a-bhinna-vedanasya evam ucyate | sādhye ’nuvṛtty-abhāvo ’rthāt tasya evam ucyate || vyakti-hetv-a-prasiddhiḥ syān na evam ucyate. tat-kāritayā a-tat-kāribhyo bhinnāṃs evam ucyate. nanu sarvato vyāvṛttasya rūpasya evam ucyate. yasmād a-hetutvād vināśasya evam ucyate. yasmād a-hetutvād vināśasya evam ucyate śabdaḥ svarūpam āha iti, na punaḥ evam ucyante. na punar atra anyat kiñcid yathāevam utsannā sarva-vastuṣu ||25|| sarva-arthaevam upādhi-bheda-apekṣaḥ kvacit svabhāvo hetur evam upādhi-bheda-apekṣaḥ kvacit svabhāvo hetur evam upādhīnāṃ tac-chaktīnāṃ ca aparāparāsv eva evam eka-upalambhāt tasya tad-anya-ātmano evam ekaṃ vastu-sāmānyam abhyupagamya itaretaraevam ekasya pakṣa-dharmasya hetu-rūpasya asiddhau evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir evam etat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī evam etat tasya eva sarva-sāmarthya-vivekina evaṃ evam etan na khalv evam iti sā syān na bhedinī || evam eva avayavāḥ prayoktavyā iti. sa eva teṣāṃ evam eva nityaḥ śabda iti vaktavyaṃ jaḍasya evam eva hetur gamakaḥ – yaḥ prayatnānantarīyaḥ evam eṣā pratibhāti tad-udbhavā, sā ca iyaṃ evam eṣāṃ trayāṇāṃ rūpāṇām ekaikasya dvayor evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti evaṃ karuṇā-ādayo ’nyathā api sambhavād iti evaṃ karoti. na ca asya kaścit kvacit sambandhaevaṃ karoti. na ca śakyam evaṃ kartum, caitanyena evaṃ kartum, caitanyena anayor virodha-asiddheḥ evam. karma-bhāgānāṃ pūrveṇa aparasya aevaṃ kaścid bhāva-abhāvayoḥ sambandho yena asya evaṃ kiṃ na parājayaḥ, tattva-siddhi-bhraṃśāt, na evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhā evaṃ khyāpyate, na tu svayaṃ tathā, tadā na

evaṃ SV_14603 SV_14707 SV_14616 V1_01410 V1_01410 SV_08508 VN_02001 SV_11715 SV_17502 SV_06806 HB_04012 SV_05318 PV_02062 PV_03278 V1_02610 SV_03109 VN_05712 SV_04913 SV_09908 V2_07806 V3_11608 SV_06013 SV_04630 SV_05215 VN_05501 SV_04003 SV_08510 V3_08105 VN_05802 V3_09401 HB_01212 SV_16215 VN_00813 SV_01016 HB_03518 SV_12511 SV_12112 V3_10104 HB_01115 SV_11009 PV_04080 V3_04905 SV_13107 V3_05207 SV_15522 SV_03123 VN_04704 SV_15412 V2_04911 V3_04104 PV_03082 V2_04705 V2_07003 SV_12017 V3_11705 V3_10702 NB_03070 VN_02002 VN_06206 PV_03319 VN_05913 VN_02810 SV_12026 VN_02813 VN_05114

506

-bhedaḥ syād ubhayatra vidheḥ prādhānyāt. upayogī iti na kaścit kutaścid anyaḥ syāt. ity atra dṛṣṭo vidhir nāśe ’pi virodhāt. vikalpayan sva-citta-dhārāḥ saṅkalayaty sva-citta-dhārāḥ saṅkalayaty evaṃ ca eka-ātmany a-sambhavāt. bhedo ’pi tena na -phalatvād an-ārambha eva vādasya. kathaṃ ca viśeṣa-khyāty-arthaṃ vyaṅgyāḥ khyāpyante. na kila mantri-mukhya-dārakaṃ kāmaye ’ham iti. bhinnā iti bheda eva eṣām a-bhedaḥ. yena bhāvo ’bhāvo vā dvitīyam ākṣipet. na apy eka-sāmānya-upakaraṇa-śaktiḥ, yuktaṃ go-gavaya-ādi-vat || cetaḥ-śarīrayor -vastuṣu || a-bhinna-vedanasya aikye yan na a-bhinna-vedanasya aikye yan na iti pramāṇa-antaraṃ pravartate. yady ity asti viṣayo ’pratibhāyā iti cet, a-grahaṇād iti para-vāda eva āśritaḥ syāt. śāli-bījasya iti tat-svabhāva-apekṣāḥ. śāli-bījasya iti tat-svabhāva-apekṣāḥ. syāt, antar-bhāve katham a-pratipattiḥ. vyakty-antare ’pi na syāt tathā pratītiḥ. na jātau śabda-niveśanaṃ phala-abhāvāt. kaivalyam. tena ekena sahitā janayanty eva. darśanīyo ’nyathā dūṣaṇa-a-vṛtter iti. ca dravya-guṇa-sāmānyānāṃ rūpa-saṅkara iti. na anya iti bhedān na saha-utpatty-ādayaḥ. sarvato vipakṣād a-vyāvṛtter iti cet, uttara-ajñānam apratibhāyā viṣaya iti cet, nivṛttāv apy aparasya asya sarvasya abhāvāt. eva saṃsthāna-viśeṣa-sambandha-prasaṅgaḥ. jānīyāt taṃ tathā eva pratipadyeta. na ca na yuktaḥ. tan na rūpa-ādibhyo ’nyo ghaṭaḥ. mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. -abhāvāt. na bādhāyāṃ samartha iti cet, yady -pūrvatā-sādhanam. sarvathā anāditā sidhyed ṛte paraiḥ | dṛṣṭaḥ ko ’bhihito yena so ’py vastu-vaśād vyavasthām apanudet. hetuś ca cakra-āder vibhaktaḥ svabhāvo bhavati. tad tādṛśām a-vitatha-abhidhānāt. tathā hy ayam sāmānya-viṣayatvaṃ ca varṇitam | iha a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam tena ādheya-viśeṣā iti gamyante. na khalv tena ādheya-viśeṣā iti gamyante. na tv etad abhimata-artha-upanibandhanaṃ vākyam -vaśāt pratyakṣasya grahaṇa-a-grahaṇe. na atra kaścic chabde parokṣaḥ sākṣī, yata idam ca vyatiricyamāno bhāvam upasthāpayati, na -viṣayam, aparasmād artha-pratipatteḥ. na tv bādhate. sattva-rajas-tamasāṃ caitanyasya ca vastuni liṅgi-dhīḥ || liṅga-liṅgi-dhiyor vastuni liṅgi-dhīḥ ||2|| liṅga-liṅgi-dhiyor upadeśe ca śabdānām artheṣv an-āvaraṇāt tad teṣāṃ sa mithyā-vāda iti cet. ka idānīm śrāvaṇatvam, ubhayato vyāvṛtter iti. tena vyatirekaḥ, sarvajño vaktā na upalabdha ity sarvajño vaktā na upalabhyata ity -parājayau, prativādino ’py ananubhāṣaṇasya iti cet, yat kiñcid etat, santi hy -abhyupagamād vastv-a-bhinnam iti iṣyate || -apārthakābhyāṃ na bhidyate. atiprasaṅgaś ca bhavati, tataś ca na prāg api hetuṃ brūyāt. upālambhaḥ. an-atiśaya-darśī ca ayaṃ vākyeṣv a-sambaddha-abhidhānaṃ nigrahasthānam ity nyāyyam, doṣa-abhāvād eva guṇa-abhāvāt,

evaṃ evaṃ ca a-pratiṣedhāt kasyacit paryudāso ’pi evaṃ ca a-vācyatā ity api kārya-kāraṇa-bhāva eva evaṃ ca abhidhāne ’pi prayojanam āveditam eva. evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ evaṃ cet (168a) na vai sarva-ākāra-a-vyatirekaṃ evaṃ jaya-parājayau, prativādino ’py evaṃ jāti-sambandha-ādayaḥ kathañcid apy anevaṃ-jātīyakam etad api vahneḥ śīta-pratīkāraevaṃ-jātīyāś ca sarve samūha-santāna-avasthāevaṃ jñānam, para-upalakṣaṇāt trailakṣaṇyād aevaṃ tad eva ekaṃ vijñānaṃ kurvantu. kiṃ ca, evaṃ tad-dhetoḥ kārya-janmanaḥ | sahakārāt sahaevaṃ tad-vibheda-vat | sidhyed a-sādhanatve ’sya evaṃ tad-vibheda-vat | sidhyed a-sādhanatve ’sya evam, tad vyavaccheda-viṣayaṃ siddhaṃ tadvat tato evaṃ tarhy ananubhāṣaṇaṃ nir-viṣayam, ajñānena evaṃ tarhy anvayinaḥ kasyacid arthasya abhāvāt evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva evaṃ tarhi cākṣuṣatvād apy astu. na, a-sambandhād evaṃ tarhi tatra api tulyam etat. yasmād ekaevaṃ tarhi tadvān alam (94ʼbʼ) arthakriyāsv iti evaṃ tarhi tābhir vinā api pratyekaṃ kriyamāṇāṃ evaṃ tarhi na ananubhāṣaṇaṃ pṛthaṅ nigrahasthānaṃ evaṃ tarhi buddher eva pratibhāso jñāna-rūpatvāt evaṃ tarhi ya ekasmin vinaśyati | tiṣṭhaty ātmā evaṃ tarhi yaḥ kṛtakaḥ so ’nitya eva iti nityaevaṃ tarhi viṣaya-uttara-ajñānayor api prabhedān evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathoktaevaṃ tarhi sā yogyatā mṛd-dravyasya kulālāt. na evam. tasmād ayam anukramaḥ svabhāvato ’pi kāryaevaṃ tāvan na buddhi-vyapadeśābhyāṃ sattāevaṃ tu syād evaṃ-svabhāvā etat-samāna-pākaevaṃ na a-nirṇīta-bādhā-a-sambhavaḥ prayogam evaṃ na a-puruṣa-āśrayaḥ | tasmād apauruṣeyatve evaṃ na anumīyate ||241|| na khalu kiñcid anyad evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya api evaṃ na kulālān mṛt-svabhāvatā na mṛdaḥ saṃsthāna evaṃ na vā ity anya-doṣa-a-nir-doṣatā api vā | evaṃ na hy an-ukte ’pi kiñcit pakṣe virudhyate || evaṃ navadhā pakṣa-dharmo vibhajyate. svabhāvaevaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśayaevaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśayaevaṃ niyuñjānam anena arthena yojayāmi iti evaṃ niścayānāṃ kiñcin niścinvato ’py anyatra aevaṃ niścinumaḥ. prayuñjate nāma śiṣṭāḥ. nanv evaṃ nairātmya-ādayaḥ, svabhāva-viśeṣāt. kriyāevaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. evaṃ paraspara-rūpa-vivekena vyavasthā-ayogāt. na evaṃ pāramparyeṇa vastuni | pratibandhāt tadevaṃ pāramparyeṇa vastuni | pratibandhāt tadevaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ evaṃ pauruṣeyo ’nyo ’pi. kumāra-sambhava-ādiṣv evaṃ-prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva evaṃ-prakārasya anupalambhasya adṛśya-ātmaevaṃ-prakārasya anupalambhasya adṛśya-ātmaevaṃ-prakārasya prasaṅgasya vistareṇa anubhāṣaṇaevaṃ-prakārā api vyavahārā loka iti. atha tad evaṃ-prakārā sarvā eva kriyā-kāraka-saṃsthitiḥ | evaṃ-prakārāṇām a-sambaddha-sādhana-vākyaevaṃ-prakārāṇām a-sambaddhānāṃ parisaṅkhyātum aevaṃ-prakārāṇām apauruṣeyatva-sādhanānāṃ kāryaevaṃ-prakārāṇām ekam eva lakṣaṇaṃ vācyaṃ syāt. na evaṃ-prakārānāṃ bhedānāṃ vacane ca atiprasaṅgād

evaṃ PV_04175 V2_08102 SV_03912 VN_04512 VN_02521 SV_03727 SV_04020 SV_12019 VN_00515 V3_04809 V3_05610 PV_04117 HB_00702 SV_04926 VN_03907 VN_06609 SV_15205 V3_03710 NB_03013 SV_10805 SV_10921 SV_15819 PV_03458 SV_07907 SV_09318 V3_07102 VN_01919 SV_11006 V3_03603 PV_04115 SV_07909 SV_01009 V3_11202 PV_02244 VN_02710 SV_15305 SV_04311 SV_13623 V3_05901 VN_01306 SV_03622 V2_06807 SV_07213 V3_03610 V3_10404 V3_10406 V2_07713 SV_09824 V3_10405 SV_14926 SV_12214 SV_01614 SV_10907 SV_12423 VN_01224 SV_06904 SV_13624 VN_02903 SV_12915 SV_01216 V2_09502 V3_11006 SV_00916 V2_08102 PV_02127

507

syān nirākṛtaḥ || anityatva-sa-hetutve śabda eva upayanty apayanti ity anityāḥ. ta anya-apoho ’pi sāmānyaṃ mā bhūt, na hy khalu ubhayaṃ vetti śabdam apaśabdaṃ ca, sa eva ca pratijñā-hāneḥ pradhānaṃ nimittam a-dṛṣṭa-arthe ’rtha-vikalpa-mātram iti. na eva gṛhṇan eṣa vikalpaḥ sva-vāsanā-prakṛter ātmānam anyaṃ vā praṇetāram upadiśanto yad evam etat tasya eva sarva-sāmarthya-vivekina -vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na nimitta-bhāve ’pi naimittika-bhāva-a-niyamād viruddhāvyabhicāriṇaḥ | abhāvaṃ darśayaty eva pratipadyate kiñcit, pramāṇam antareṇa iti bhavati, kiṃ tarhi tad iha iti. na ca eka-prakṛtīnāṃ ca dṛṣṭaṃ parimāṇam ity kasyacit pravṛtty-uparamaḥ pravṛttir vā ity kim ayaṃ lokaḥ sva-saṅketam anuvidadhad eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad hi bhāvaḥ svabhāva-niṣpattau kṛtaka iti. -a-darśanāc ca. tat sati pravartitavye varam āgamasya upavarṇitam. varam āgamāt pravṛttāv pratyayo na yuktaḥ. sarveṣāṃ parasparam yadā | na tad-ālambanaṃ jñānaṃ na tadā -dvāreṇa ca dṛśyā syāt. vyaṅgyā ca sā syāt sādhyam api kasmān na iṣyate. tat kila syāt, sādhyam api kasmān na iṣyate. tat kila viduṣāṃ tattva-cintā-prakāraḥ. na ca -pratyayena anyatra api pravartate. yatra sattvam eva na anvayi ity udāharaṇam na anvayi | sattvam ity abhyudāhāro hetor api ca anena kim a-sambhavad abhisamīkṣya -avasekena madhura-phalā bhavanti. na ca -avasekena madhura-phalā bhavanti, na ca badheta doṣa-dṛk || sa ca indriya-ādau na tv samarthā iti nigrahasthānam. atra api na hi jñānaṃ jñeya-sattāṃ na vyabhicarati, sa dharmatayā tasya tathābhūtasya grahaṇād etad kāryatāṃ sādhayet. na hy asiddhāyām asyām |45|| na hi bhāvānāṃ sva-viṣaya-jñāna-abhāvād -adhiṣṭhāninor vivekena an-upalakṣaṇa iti vyavahāras tatra kiṃ bāhulyaṃ yena atra vastu-svabhāvair uttaraṃ vācyam, ya tad-vyaktis tatra vṛttiḥ syāt. na yuktam ’pi pratidvandvi-darśanāt pratyakṣasya apy atha api tad-abhimatāt kutaścin nānā-bhāva -mateḥ, punar icchā-parāvṛttāv anyatra apy tatra api santāna-pariṇāma-apekṣatvāt. na na tatra api santāna-pariṇāma-apekṣatvāt. na evaṃ-bhāvaḥ syāt. na tarhi tato nānā-bhāvād kadācit kiñcij jñānaṃ nivarteta. na ca -prabhava-vyatirekeṇa a-sambhava-abhāvāt. ucyate. kim apy asya kāraṇam asti iti. na tv ’py asya gocare ||216|| tasya ca asya -ādayo ’pi nirvarṇita-uttarāḥ. tatra apy ca bheda-avagamaḥ samartho bhavati, yady -pratiṣedhena apy a-svāmikaḥ śūnya iti. tat-sādhanī. sā ca upalabdhir eva. satyam abhidhānān nigrahasthānaṃ vādinaḥ, api svayam ayaṃ vaktā vibhāvayati. kevalam kim | (18ab) yathā pakvāny etāni phalāny vyabhicāri kim. yathā pakvāny etāni phalāny etāś ca sajātīya-abhyāsa-vṛttayaḥ. na -abhyāsa-vṛttayo na rāga-apekṣiṇyaḥ, na ta evam-prakṛtayaḥ sva-hetu-prakṛtim tāsāṃ saty abhyāse kutaḥ sthitiḥ || na ca

evaṃ evaṃ prakīrtayet | dṛṣṭānta-ākhyānato ’nyat kim evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ evaṃ pratipattir iti. na vai kevalam evam aevaṃ pratipadyate. yas tu nakka-śabdaṃ mukkaevaṃ pratipāditena pratijñā hātavyā hānau ca evaṃ pratipādya-pratipādakābhyāṃ svalakṣaṇaṃ evaṃ pratibhāti. kathaṃ punar bhinnānām a-bhinnaṃ evaṃ prativyūhyeran. tatra prativahane ’bhyupetaevaṃ pratītiḥ, anyasya tat-pratipatty-upāyaevaṃ pratītiḥ. sādhya-dharma-sāmānyena samāna ity evaṃ-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-aevaṃ-pratīter anumātvataḥ || atha vā bruvato evaṃ pratīter nimitta-abhāvāt, pratītau vā evaṃ pratyabhijñānam, kiṃ tarhi tad eva idam iti. evaṃ pratyavasthita āha eka-prakṛti-samanvayaevaṃ pratyavasthito yadi sata ātma-hānam asataś evaṃ pratyeti, āhosvic chabda-svabhāva-sthiter iti evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. evaṃ prayatnānantarīyakatva-pratyaya-bhedaevaṃ pravṛtta iti parīkṣayā prāmāṇyam āha. tac ca evaṃ pravṛttir iti. na khalv evam anumānam anevaṃ prasaṅgāt. bhrāntir api kutaścid upakāre evaṃ prasajyate || bhinne jñānasya sarvasya tena evaṃ prasajyate pradīpa-ghaṭa-vat. kathañcit tatevaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ evaṃ prastutasya paryavasānaṃ sambhavati, aevaṃ-prāyatvāl loka-vyavahārasya. puruṣaevaṃ-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchāevaṃ-phalo mataḥ || saṅketa-saṃśrayāḥ śabdāḥ sa evaṃ bahv-āyāsaḥ sāmānya-vāda āśritaḥ. evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ evaṃ bāla-āder api darśanāt | doṣavaty api sadevam-bruvatā pratijñā-antaraṃ pūrva-pratijñāevaṃ bruvāṇaḥ śobheta a-darśanān na asti iti. tad evaṃ bhavaty anityo ’yam anityatvam asya iti vā, evaṃ bhavati iti. tasmāt sattā-siddhis tat-sādhanī. evaṃ bhavati idaṃ na upalabha iti yato ’bhāvaevaṃ bhavati. na ca śakteḥ śakty-ātmani prādurevaṃ bhavati. śakti-bheda iti cet. sarvatra evaṃ bhavanti. tathā hi na yava-aṅkuraḥ śālievaṃ bhavitum. yasmād vijñāna-utpatti-yogyatvāya evaṃ-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇaevaṃ-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evaṃevaṃ-bhāvasya abhimateḥ. tad iha icchāyām eva evaṃ bhāvasya kadācid apekṣā. tatra apy antyā evaṃ bhāvasya kācid apekṣā. tatra apy antyā evaṃ-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar evaṃ-bhūtaṃ kiñcid asti. sarvasya kenacit kadācij evaṃ-bhūtaḥ pathika-agnir jvālā-prabhava iti syāt. evaṃ-bhūtam iti. na evaṃ sukha-ādi-kāryaṃ evaṃ-bhūtasya āpta-vādasya avisaṃvāda-sāmānyād aevaṃ-bhūto yādṛśo ’yam a-sambhavat-tat-sādhanaevaṃ bhedaḥ syāt. saty apy etasmin kasyacid evaṃ yathāyogam anyad api vācyam. śūnya-anityaevaṃ yadi tasya prāṅ na sattā siddhā syāt. sā hi evaṃ yadi prativādī sat sāmānyam aindriyakaṃ evaṃ yadi syāt sādhu me syād iti kalyāṇa-kāmatāevaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhāevaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhāevaṃ rāga-ādayaḥ, viparyāsa-abhāve ’bhāvāt. evaṃ rāga-ādayo viparyāsa-abhāve ’bhāvāt. evaṃ-rūpāṃ sādhayantas tathāvidha-janmanām evaṃ laṅghanād eva laṅghanaṃ bala-yatnayoḥ | tad-

evaṃ V3_09903 VN_04705 SV_01601 V2_09814 SV_12223 V3_08902 SV_11212 V1_01510 SV_16425 SV_17424 V1_02909 SV_16207 SV_16506 VN_06002 VN_02814 VN_03105 VN_00507 VN_02101 VN_00509 VN_00510 SV_00420 V2_05807 V3_02803 VN_04404 V3_11106 V3_11904 VN_04616 SV_15517 SV_10419 V2_06201 V3_03101 VN_00919 SV_15027 SV_16305 PV_04139 V3_11108 V2_05305 SV_14626 V3_00711 SV_03906 PV_02226 SV_07905 SV_05302 SV_07324 SV_13812 SV_14608 V3_07808 NB_02044 SV_14624 HB_03305 SV_13322 V2_06808 SV_16707 SV_04103 V3_11704 SV_03718 VN_00117 V3_05910 SV_04708 SV_05312 SV_17519 VN_00411 V3_12603 SV_11804 V3_12704

508

sva-ātma-prakāśakā ity ucyante. na niścinumaḥ. prayuñjate nāma śiṣṭāḥ. nanv tādṛśāṃ ca a-pratikṣepa-arhatvāt. na śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na -rahitasya tathā syād iti. tathābhūtam eṣa bhāvaṃ na karoti iti yāvat. tena ayam -abhāvo hi kārya-abhāvaṃ sādhayati iti. ya jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena a-darśane ’pi vipakṣa-vṛtteḥ. api ca -ādeḥ pāpa-śodhana-sāmarthya-ādikam. tasya abhāve tad-ābhāsa-pracyuter ity uktam. na ca kṛtrimā a-kṛtrimā prasajanti, tatra apy na vaḥ ||313|| na khalv ete vaidikāḥ śabdā proktaḥ. atha uttara-pakṣa-vādy ekam eva lakṣaṇaṃ vācyaṃ syāt. na ca bhavaty eva idaṃ nigraha-adhikaraṇam, yady ’nyathā sati liṅge saṃśayaḥ. atra api sarvam pṛthag asya upanyāso vyākhyānaṃ vā. tasmād ’bhyupagame tal-lakṣaṇa-a-viśeṣāt; na hy -an-abhyupagame ’nyatra tasya yogaḥ. na hy asattā kiṃ na sidhyati iti. yadā punar -sattayā asattā kiṃ na sidhyati. yadā punar vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca nirarthakasya api saṅgraha-prasaṅgāt. a-cetanā vyatireka-viṣaya iti cet, na ghaṭa-ādayo vyatireka-viṣayā iti cet, na svarga-modana-ghoṣaṇā vacana-mātram. na ca santi puruṣa-kṛtāny api vākyāni kānicid virodhāc ca abhāva-sādhanāt. bhavatu nāma vyāpya-abhāvam āha, tadā apy abhāva eva. tad na viśeṣa-cintā-pravṛttir ity avaśyam iti so ’pi tathā astv iti vyāptiḥ: sarva na punar nityeṣu śabdeṣv etad asti. nanv darśanāt, taiś ca siddhi-viśeṣāt. na ca virodhena tad-āśrita-virodhanāt || anyathā -utpattiḥ kāraṇa-antaram anumāpayati. na ca tu na dṛṣṭa iti vyatirekī kathyate. na ca tattvaṃ na kasyacit samāveśaḥ. na khalv -gavayayor anyataratvād iti. atha punar mayā iti kathaṃ teṣu bhavati. vyākhyātāraḥ khalv cet te ’pi tādṛśāḥ || nir-doṣaṃ dvayam apy -śūnye deśe sva-vyaṅgyaṃ na darśayati. na darśanāt ||104|| śakti-siddhiḥ samūhe ’pi na a-tat-kāriṇaś ca a-tat-saṃskārakatvāt. na kiṃ na ghaṭa-ādayaḥ. tatra api śakyam vivekaḥ. a-viveke ca na paryudāsaḥ. tad sādhayitum icchati, sa pakṣaḥ. sa yam ’pi. prayoga-darśana-abhyāsāt svayam apy eva kriyate. api ca, vyavahartāra eva etad liṅgaṃ bhavati yasya yena anvayo ’sti. na hy prati-śabda-niyatān dhvanīñ śṛṇvanti, na tv śāli-bījād bhavati, api tu yava-bījāt. tad ayam a-parijñāta-arthaḥ śabda-gaḍur niyate sāmānye rūpa-vijñānam ekaṃ janayanti, aikāntika-vyatireko ’pi gamaka eva. na ca ’tiprasaṅgaḥ. tathā ca a-pratipattiḥ. eva yathā sañ śabdaḥ kṛtako vā, yaś ca -viśeṣābhyām iti na svatantrā siddhiḥ. na a-śakyaḥ śabdena sambandhaḥ kartum. ekāṃ kāñcid apekṣya vijñānam utpādayati. eva vacanaṃ vācakasya vācya-darśana-vṛtteḥ. deśa-antareṣu mātṛ-vivāha-abhāve ’bhāva-vat. kaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir tataḥ kārya-dvāreṇa indriya-siddhiḥ. na kiṃ tarhi śaśa-sambandhi. yady

evaṃ evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tadevaṃ vayaṃ guṇa-atiśayam a-paśyantaḥ saṃskāraṃ evaṃ vākyāni dṛśya-viśeṣatvāt, adṛśyatve ’py aevaṃ vākyāni, dṛśya-viśeṣatvāt. adṛśyatve ’py aevaṃ vācyaṃ syāt tad a-viśeṣeṇa sambhavad-viśeṣam evaṃ vācyaḥ syāt – pātaṃ na karoti iti. tad api evaṃ-vādinas tān eva prati. girāṃ satya-arthaevaṃ-vādino ’py avadheya-vacaso loke. arthaevaṃ-vādino jaiminīyāḥ svam eva vādaṃ sva-vācā evaṃ-vādino vedasya sarvatra śāstra-śarīre evaṃ vikalpaḥ, tat-pratibhāsasya vastuny anevaṃ vikalpanāyāḥ sambhavāt. viśeṣa-abhāvāc ca. evaṃ vikrośanty eta bhavanto brāhmaṇā ayam evaṃ vikṣipet, tasya api sādhana-anantaram uttare evaṃ-vidhaḥ kaścid vivādeṣu dṛṣṭa-pūrvo vyavahāro evaṃ-vidhaḥ pratijñā-hetvor virodha iṣṭaḥ. atha evaṃ-vidham asad-vyavahāra-viṣaya iti vyāptiḥ, evaṃ-vidhasya api tadānīṃ prativādinā aevaṃ-vidhasya asattva-an-abhyupagame ’nyatra evaṃ-vidhasya sataḥ satsv anyeṣu upalambhaevaṃ-vidhā anupalabdhir eva asatām asattā, tadā evaṃ-vidhā anupalabdhir eva asatām asattā, tadā evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ evaṃ-vidhāc ca viśeṣa-samāśrayāt pṛthaṅevaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ. evaṃ-vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ. evaṃ-vidhān āgamān ādriyante yukti-jñāḥ. na ca evaṃ-vidhāni iti teṣv api prasaṅgaḥ. tadvad eṣām evaṃ-vidhāyā anupalabdher abhāva-gatiḥ. sā punaḥ evaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarva evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. katham evaṃ-vidho ’nupalabdho ’sad-vyavahāra-viṣaya iti. evaṃ-vidho ’nyatra apy asty eva dharmas teṣām api evaṃ-vidho dharma-svabhāva iti ca yathā-avasaraṃ evaṃ-vidho dharmaḥ sādhya ity abhidhānataḥ | tad evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa evaṃ vināśo vastuni tad-bhāvāt. asāv api yadi evaṃ-vivakṣitatvād ity āha, tadā sidhyaty arthaevaṃ vivecayanti na vyavahartāraḥ. te tu svaevaṃ vairāgyaṃ na dvayos tataḥ | duḥkha-bhāvanayā evaṃ vyaktir viparyayāt. kathaṃ hi sā vyañjikā ca evaṃ vyakteḥ kathañcana | (105ab) nīla-ādīnāṃ hi evaṃ vyakter indriyasya kaścit saṃskāras tadevaṃ vyañjaka-bhedāt pratibhāsa-bheda iti evaṃ vyatireka-abhāvād anvayo ’pi na syāt, tasya evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣīevaṃ vyavaccheda-pratītir bhavati iti svārthe ’py evaṃ vyāpāra-vad iva samāropya ādarśayanti evaṃ śakyaṃ darśayituṃ yatra anya-bhāvaevaṃ śabdān iti, kaḥ śabdeṣv eṣāṃ nir-vedaḥ. yad evaṃ śabdānām api yady arthebhyo janma syāt, syād evaṃ śalya-bhūto ’sad-darśana-snāyu-vinibaddho dur evaṃ śiṃśapā-ādayo ’pi bhedāḥ paraspara-an-anvaye evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tena evaṃ ṣaṭ-padārtha-varga-ādayo ’pi vācyāḥ. na hi evam, sa sarvo ’nityaḥ, yathā ghaṭa-ādir iti. evaṃ saṃvedanasya saṃvedana-antara-sattāevaṃ sati idam ānantyaṃ tadvaty api samānam. evaṃ sati tad ekam upakuryus tāḥ katham ekāṃ evaṃ sati. paraspara-viruddha-arthā katham ekatra evaṃ samarthitaṃ tat tasya kāryaṃ sidhyati. evaṃ-sambandham uparacayati ity uktaṃ vārttike. evaṃ sambandhasya. tasya asiddhau tat-kāryasya evaṃ sambandho na asti iti vaktavyam, na viṣāṇam.

evaṃ PV_04173 V3_10711 VN_00206 V3_04405 SV_15827 NB_03054 SV_01615 HB_00503 SV_10423 V3_01704 SV_08509 SV_12001 HB_02001 SV_14722 SV_15906 SV_14209 V3_12405 VN_01305 V3_11203 SV_01010 V3_03003 HB_02414 VN_00314 SV_01016 V2_09205 SV_04616 VN_03816 HB_01803 VN_00615 SV_09709 V2_07508 VN_00403 VN_01222 V3_12202 HB_00107 VN_06711 VN_04116 VN_04604 HB_03815 HB_03116 SV_13005 V3_05402 SV_14809 VN_00306 V3_09405 SV_13110 V3_04107 HB_03405 V3_10502 HB_03010 PV_03453 HB_03207 V2_09309 SV_01107 SV_08519 V3_11101 V2_10109 PV_02238 SV_12723 V3_10214 SV_04212 V3_00508 SV_05220 SV_04915 V3_06707

eṣa

509

iṣṭa-a-sambandho ’n-upakāra-saha-a-sthitī | ca kartum a-śakyatvāt. sa eva hy upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam iti. bhavati – a-sapakṣe sann asan dvedhā ca ity śabdaḥ. tad-atikrame ’tiprasaṅgāt. nanv iti catvāraḥ pakṣa-ābhāsā nirākṛtā bhavanti. kāraṇam asti iti. na tv evaṃ-bhūtam iti. na kārya-kāraṇa-bhāva eva hy artha-antarasya dṛṣṭāntaḥ. tad asat katham avagantavyaṃ yena api ca dvayor api sambhava-a-virodha etad na vai sarva-ākāra-a-vyatirekaṃ brūmo yena syāt. āśrayaṇīya-ayogāt. an-āśrito hy kṛta-viśeṣa eva upatiṣṭhet, anavasthā sa svayaṃ pratyupatiṣṭhate. atiprasaṅgo hy sā api śabda-vyaktir eva. anavasthā abhūtaṃ nāma na dṛśyate vā. atiprasaṅgo hy vidadhati iti vaktavyam. atiprasaṅgo hy ca kaścid vivekena upalakṣayati, yena bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena bhavanti. na ca evaṃ bahulaṃ dṛśyante. tena sva-viparyaya-upagamaṃ pratibadhnāti. tad -sāmagrī-viśeṣa-janita iti kārya-kāraṇayor vyāpti-siddher na anavasthā-prasaṅgaḥ. sidhyati, vyabhicāra-darśanāt. evaṃ tu syād vyabhicāra-darśanāt. etāvat tu syāt – na apy a-sambhavād vyaktau pravṛttiḥ. klība-pralāpa-ceṣṭitair upanyastaiḥ. param an-ādṛtya etat prasahya kuryāt. tair eva anekaṃ śabdaṃ kiṃ na utthāpayati. vyāpako dharmaḥ svayaṃ nivartamānaḥ. vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. tad-dhetuṣu tad-abhāve na bhavati iti. -pratibhāsa-bhedād dravya-svabhāva-bhedāt. vyavasthāpya pramāṇa-pravartanaṃ yuktam. -dharma-pratiṣedha-arthatvād upacārasya. -ādy-anvaya-darśanād ity asiddho hetur iti. -āder nigrahasthānasya a-vacana-prasaṅgāt, vaśād vartamāno ’rtha eva kiṃ na pravartate. upayoga-mātrāt tal-lakṣaṇatve ’tiprasaṅgāt. tathātva-pracyutim asya vyavacchinatti. kadācin na apaiti iti nityam upalabhyeta. kadācin na apaiti iti nityam upalabhyeta. api bhāvo na bhavati ity eva uktaṃ bhavati. -pratyupasthāpanād bādhakaṃ pramāṇam ucyate. -bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. no cen na kadācit kasyacit kiñcid ity ekānta kṣīraṃ vā tatra na asti iti nyāyya iti darśana-artham ete prayujyete. ity śabdaḥ, prayatnānantarīyakatvād ity na syāt, tad-a-tad-rūpayor a-vivekād iti. ya gṛhṇāti tān punaḥ | na adhyakṣam iti ced -abhāvaṃ ca sūcayati ity eka-pramāṇa-vyāpāra ’-darśana-mātreṇa vyatireke yad āha – -vacanaṃ ca yat | (16ab) yad āha – vā iti vyapadeśaṃ na arhati. anya-apohe ’py -kāmate vacanam anumāpayet. nanv atra apy -anupalabdhir ubhayasya api hetur iti. ato duḥkha-bhāvanā | duḥkha-bhāvanayā apy -ādiṣv iti pauruṣeya eva. atha mā bhūd -tad-viparīta-vinirmuktatvād iti. na tatra a-tādrūpyam, teṣāṃ ca a-vastu-dharmatā. na sambandha-upadarśanāt. ekānta-parigrahe syād asati sāmānye ’bhāvād itarathā ca bhāvāt. na tad eva idam iti pratyabhijñānaṃ na syāt. na nir-viṣayasya ca pratiṣedhasya ayogāt. na

evaṃ sarva-aṅga-doṣāṇāṃ pratijñā-doṣatā bhavet || evaṃ sarvajñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani evaṃ sādhanasya sādhya-viparyaye bādhaka-pramāṇaevam. sādhya-dharma-sāmānyena samāno ’rthaḥ evaṃ sāmānye ’pi prasaṅgaḥ. na brūmaḥ śabda eva evaṃ siddhasya, asiddhasya api sādhanatvena evaṃ sukha-ādi-kāryaṃ prasādhitaṃ kañcid arthaṃ evaṃ syāt – yatra dhūmaḥ, tatra avaśyam agnir evaṃ syāt. anupalabdher eva iti cet. tatra katham evaṃ syāt. anyathā tv asiddham eva tac chabde. evaṃ syāt. kaścid asya ātmā bhinno na anya iti evaṃ syāt. tathā ca a-sambandhaḥ. tasmān na evaṃ syāt. na ca sahakāriṇo nityaṃ parasparasya evaṃ syāt. pratīyamānasya tad-upādānatā iti cet. evaṃ syāt. śabda-artha-vikalpānām api paramparayā evaṃ syāt. sa eva asya vināśa iti cet (270ʼabʼ) evaṃ syād ity asādhāraṇa-anaikāntika eva prāṇaevaṃ syād idam iha prādur-bhūtam iti. na hy evaṃ syād yuktaṃ vaktum – mādṛśo vaktā rāgī iti, evaṃ syād yuktaṃ vaktum – mādṛśo vaktā rāgī iti evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād evaṃ svabhāva-niyamān na vijātīyād utpattiḥ. tan evaṃ svabhāva-hetu-prayogeṣu samarthitaṃ sādhanaevaṃ-svabhāvā etat-samāna-pāka-hetavaḥ pakvā iti. evaṃ-svabhāvā etat samāna-pāka-hetavaḥ pakvā iti. evaṃ hy a-sambaddha-pralāpī syāt. na tato ’nyatra evaṃ hy atiprasaṅgaḥ syāt. pakṣa-pratiṣedhe evaṃ hy anena ātmanaḥ sāmarthyam api darśitaṃ evaṃ hy anena parampara-anusāra-pariśramaḥ evaṃ hy ayam asya vyāpakaḥ siddho bhavati yady evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady evaṃ hy asya a-sandigdhaṃ tat-kāryatvaṃ evaṃ hy asya api sukha-ādiṣu caitanyeṣu ca bhedaevaṃ hy āgama-siddha ātmā syāt, na anumānaevaṃ hi cākṣuṣatva-ādi parihṛtaṃ bhavati. dharmaevaṃ hi tasya sādhana-doṣa-udbhāvanena pakṣo evaṃ hi tā na pṛthag vācyā nirarthakena eva evaṃ hi pratipatti-paramparā-pariśramaḥ parihṛto evaṃ hi prameya-puruṣa-ādīnām api tal-lakṣaṇatvaṃ evaṃ hi sa tayā paricchinno bhavati, yady anyathā evaṃ hi sa nityaḥ syād yadi na kutaścit evaṃ hi sa nityaḥ syād yadi na kutaścit evaṃ hi sa nivartito bhavati. pratiṣedhe vidher a evaṃ hi sa hetuḥ sādhya-abhāve ’san sidhyet, yadi evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati. eṣaḥ. a-śrutir vikalatvāc cet kasyacit eṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv eṣa eva pakṣa-dharmo ’nvaya-vyatirekavān iti tadeṣa kathaṃ na pratijñā-artha-eka-deśaḥ. tasya eva eṣa kasyacid darśanāt kvacit prāpti-parihāraeṣa kuto bhedaḥ samarthayoḥ || a-dṛṣṭa-eka-arthaeṣaḥ. tathā hi kvacit pramāṇaṃ pravṛttaṃ tad eva eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddhaeṣa tāvan nyāyo yad ubhayaṃ vaktavyam, viruddhaeṣa tulyaḥ prasaṅga iti cet. na tulyaḥ. yato eṣa tulyaḥ prasaṅgaḥ – na ātmani darśanena eṣa trividha eva pratiṣedha-hetur upalabhyaeṣa duḥkham eva vibhāvayet || pratyakṣaṃ pūrvam eṣa doṣa iti pratyekaṃ te ’vayavāḥ sārthakā eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparīta eṣa doṣaḥ. jñāna-pratibhāsiny arthe sāmānyaeṣa doṣaḥ. na vā sati hetau, yukti-prāptasya eṣa doṣaḥ. yathā nīla-ādiṣv eka-apāye ’pi cakṣureṣa doṣaḥ. yasmāj jñāna-ādy-arthakriyāṃ tāṃ tāṃ eṣa doṣaḥ, yasmāt – anādi-vāsanā-udbhūta-vikalpa-

eṣa V3_05810 V3_07106 SV_10518 SV_06111 SV_02417 SV_05615 SV_09322 V3_09906 SV_05102 V3_01301 V3_08005 SV_16710 V2_07009 PV_04027 SV_14601 V3_00601 V3_11402 V1_01301 VN_00707 VN_06714 V3_10803 V3_04404 PV_04187 V3_10510 V3_00709 SV_15504 PV_02207 SV_17521 SV_04811 V3_05703 V3_13702 SV_07121 V3_08901 SV_14906 V1_01901 SV_15528 PV_03489 SV_16103 SV_14617 SV_04020 PV_03397 PV_03325 V1_03405 V1_03309 SV_06104 V2_06513 SV_13123 V3_05308 SV_06224 PV_04146 VN_06811 PV_03436 PV_04074 SV_17125 V2_07113 SV_09024 V1_01207 V3_05210 SV_10021 V2_08307 HB_00707 VN_01212 PV_02250 PV_03418 SV_05505

eṣā

510

kathaṃ vā so ’bhāvaḥ kasyacit kāraṇam. na an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na nir-viṣayasya ca pratiṣedhasya ayogāt. na viṣayī-karaṇa eva tasya jñeyatvāt. na pratijñā-artha-eka-deśo hetuḥ syāt. na eva iti na ekaṃ bhedānāṃ kāryam asti. na an-anvayaḥ siddher aṅgaṃ tataḥ saṃśayāt. na dharmi-dharma-bheda-asiddheḥ sarvatra indriya-jñānāni vikalpakāni. na vā teṣv apy kutaścid gatiḥ syāt. ukta-dharma-an-anvaya -vyabhicārāv iti na ayaṃ prasaṅga iti. -kāma iti śrutau | khādec chva-māṃsam ity -kāma iti śrutau | khādec chva-māṃsam ity -parihārau viḍambanā | a-sambaddhā tathā hy na bhavati iti ca prasajya-pratiṣedha hetor vyāpya-vyāpaka-bhāva-sādhana-prakāra anaikāntika eva ity a-viruddhaḥ. ko hy saṃsṛṣṭaṃ vetty asau katham ||12|| yady ca icchāto vṛkṣā vṛkṣa iti syāt, yady eva doṣo ’nena prakaraṇena ucyata iti cet, iti cet, tulye nyāye kiṃ na upanayaḥ. na ca – pārtho dhanur-dhara ity ukta-prāyam. sa bhinna-dharmiṇi | yathā aśvo na viṣāṇitvād bhinna-dharmiṇi | yathā aśvo na viṣāṇitvād rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ – artha-pratīter na an-arthakā iti cet. so ’sya janako vidyamāna-ātmanā iti ca | -arthā katham ekatra sā bhavet ||337|| yady a-vyavacchede kathaṃ ca saḥ ||96|| śabdaṃ hy tat-kāryatve ’pi dhī-dhvanī ||41|| na hy antar-bhavanti iti cet, āsām api parasparam tasmād bhāva-kriyā-pratiṣedha-nirdeśa prasaṅgāc ca. tasmād bhāva-kriyā-pratiṣedha |281|| atha api syāt – bhavatu nāma svabhāva vyavahāro bhavati. vastu-dharmo hy ’rtha-siddhiḥ, kiṃ tarhi bhāva-svabhāva syād yatnaś ca uttara-uttaraḥ | vyaktāv apy -smaraṇa-apekṣā eva smṛtim upalīyante. sa ’pi prayojanam āveditam eva. ato bhāve hy mithyā-vikalpasya bījam. tam eva gṛhṇan -santāno dhiyaṃ dhūmo ’gnitas tataḥ || asty matam | tayoḥ sambandham āśritya draṣṭur iti. tayor hi sambandham āśritya draṣṭur eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py darśana-a-darśanābhyāṃ bhinna-darśane ’py abhāvād a-tat-phala-sādharmyāt tad-viparyāsa upakārād eva jñāna-utpatteḥ. tasmād upakārād eva jñāna-utpatteḥ. tasmād buddhi-viplavaḥ ||127|| niveśyamāno ’py a-virodhād vipakṣataḥ | vyāvṛtteḥ saṃśayād tattva-dṛṣṭer vāda-nyāyaḥ para-hita-ratair | tasmād a-doṣa iti cen na arthe ’py asty vācā kena pravartyate || pūrvam apy eva ātmanaḥ samuddyotitā syāt tathā hy śaṅkayā bhāvyaṃ niyāmakam a-paśyatām ||45|| ekas tad-ubhaya-rūpaḥ syād iti mithyā-vāda tena rūpa-sparśa-vijñāna-anvayo mānasam cet, na kadācit kasyacit kiñcid ity ekānta praty anapekṣā bhāvasya. tasmād bhavaty praty anapekṣatā bhāvasya. tasmād bhavaty anyathā na syāt, tadā sarvaṃ śobheta. tasmād -ādikaṃ nānātva-lakṣaṇaṃ ca kathaṃ yojyate. vairāgyaṃ tadā apy asti sneho ’vasthā-antarasarvo ’rthas tad-dhetor niyamo yadi || na bhedād a-bhedinaḥ. sa ca a-rūpaḥ. tam eva

eṣa doṣaḥ, yasmāt – eka-upalambha-anubhavād idaṃ eṣa doṣaḥ, yasmāt – bhāva-upādāna-mātre tu sādhye eṣa doṣaḥ. yasmāt. anādi-vāsanā-udbhūta-vikalpaeṣa doṣaḥ, yasmāt kvacin niveśanāya arthe eṣa doṣaḥ. yasmāt sarve bhāvāḥ svabhāvena svaeṣa doṣaḥ, yasmād eka-pratyavamarśasya hetutvād eṣa doṣaḥ. yasmād bhāva-upādāna-mātre tu sādhye eṣa doṣas tulya iti cet, uktam atra – bhāvānāṃ eṣa doṣo ’-dvayānāṃ dvaya-nirbhāsād iti vakṣyāmaḥ. eṣa doṣo na anyatra iti cet, na, sādhyatva-aeṣa dvividho hetuḥ svabhāva-lakṣaṇaḥ kāryaeṣa na artha ity atra kā pramā ||318|| kvacid apy eṣa na artha ity atra kā pramā ||36|| prasiddho eṣa na nyāya iti sūcitam || gamya-arthatve ’pi eṣa na paryudāsaḥ. anyathā iha api kasyacid bhāve eṣaḥ. na viparyaya-sādhanam, hetor a-pramāṇatvāt. eṣa niyamaḥ – saṃhatāḥ para-upakāriṇa iti. yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva eṣa niyamo bahuṣv eva bahu-vacanam, ekasminn ekaeṣa naimittikāṇāṃ viṣayaḥ, na lokaḥ śabdair aeṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na eṣa pakṣa-dharmas tridhā bhidyate – sapakṣe sann eṣa piṇḍo viṣāṇavān || sādhya-kāla-aṅgatā vā na eṣa piṇḍo viṣāṇavān ||80|| sādhya-kāla-aṅgatā vā eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti. eṣa puruṣa-vyāpāraḥ syāt. artha-antara-vikalpaeṣa prakṛtir asyās tu nimitta-antarataḥ skhalat || eṣa pratiniyamo vācyaṃ vastv antareṇa śabdo na eṣa prayuñjāno ’rtheṣv an-iṣṭa-parihāreṇa eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ eṣa bhāvaṃ na karoti iti yāvat. tathā ca ayaṃ na eṣa bhāvaṃ na karoti iti yāvat. tena ayam evaṃ eṣa bhāvānāṃ ya ime kṣaṇa-sthiti-dharmāṇāḥ. sa tu eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, eṣa yad ime kathañcin niyuktāḥ phala-dāḥ. tat eṣa varṇānāṃ doṣaḥ samanuṣajyate || anekayā tadeṣa varṇānāṃ bhinna-kārya-kāraṇa-bhāva-pratyayaeṣa vikalpaḥ syād vidher vastv-anurodhataḥ | (278a eṣa vikalpaḥ sva-vāsanā-prakṛter evaṃ pratibhāti. eṣa viduṣāṃ vādo bāhyaṃ tv āśritya varṇyate | eṣa viniścayaḥ || ātmā sa tasya anubhavaḥ sa ca eṣa viniścayaḥ. sa tad-abhāve na syāt. na ca eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya eva eṣa vṛkṣa-a-vṛkṣa-vibhāgaṃ kurvīta, tasya śākhāeṣaḥ. vyavahitānām api hi hetoḥ phalānām utpattieṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam eṣa śabdo yasmād bhidyate taṃ vinivartya eṣa śeṣavad bheda iṣyate || svayam iṣṭo yato eṣa sadbhiḥ praṇītaḥ | tattva-ālokaṃ timirayati eṣa sarvadā || kasmād vā anubhave na asti sati eṣa siddhāntaṃ sva-icchayā eva gṛhītavān | eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana | eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana | eṣaḥ. sthitam etat, na bhāvānāṃ kaścit svabhāvaeṣa smārto vikalpaḥ. api eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā eṣa svabhāvataḥ | yatra nāma bhavaty asmād eṣa svabhāvataḥ | yatra nāma bhavaty asmād eṣa svayaṃ pratītau viṣaya-upasthāpanena kenacid eṣa hi bhāvānāṃ bheda etad-virahaś ca a-bhedo eṣaṇāt | dveṣasya duḥkha-yonitvāt sa tāvan-mātraeṣā api kalpanā jñāne jñānaṃ tv artha-avabhāsataḥ eṣā gṛhṇatī tathā viplavata ity uktaṃ prāk. api

eṣā PV_04030 PV_04277 V3_06405 SV_16017 VN_02514 SV_03822 SV_10614 V3_06901 SV_04022 VN_04715 PV_04055 V3_02202 SV_12412 SV_05016 SV_02425 SV_05621 SV_06806 SV_04716 SV_15015 SV_12513 V3_08203 SV_06518 SV_13910 SV_16418 V3_02003 SV_15208 SV_06725 SV_15517 VN_02906 PV_03266 V3_10311 VN_00717 V3_01204 VN_04611 SV_12404 SV_13114 V3_05213 SV_15210 SV_10209 V2_06508 V3_06110 SV_17513 VN_04702 SV_04015 SV_07413 NB_03109 SV_11111 SV_08417 SV_13322 NB_03136 V3_13309 HB_00903 V3_08710 HB_01506 HB_02003 V3_10408 SV_01627 SV_07414 SV_11223 VN_04610 V3_05212 V3_03905 PV_04127 SV_17019 SV_08301

511

vāraṇam | vṛttau svayaṃ śruteḥ prāha kṛtā ca -ādir na sidhyati || a-niścaya-phalā hy -ādir na sidhyati ||49|| a-niścaya-phalā hy paścād ādhatte smṛtim ātmani ||303|| ity aindriyakaṃ nityaṃ śabdo ’py evam astv ity tad-vikalpa-vāsanāyāś ca prakṛtir yad evam ca syād anṛta-arthatā | vācaḥ kasyāścid ity ca syād anṛta-arthatā | vācaḥ kasyāścid ity anyebhyo bhedād a-bheda ity ucyate. prakṛtir pratītir bhaviṣyati iti. jaḍa-pravṛttir eva nidarśane | darśayet sādhanaṃ syād ity nidarśane | darśayet sādhanaṃ syād ity a-karaṇe vā na eva kaścit tadvad ity a-pūrvā -bhedaṃ kiṃ na pratyeti iti cet. a-śaktir tasya aparatva-prasaṅgāt. yad apy bhavanto janayanti svabhāvata iti ca. sa tv bhāvā a-tad-arthebhyo bhinnā iti bheda eva arthānām anyebhyo bhedāt tatra eva ca vaidikāḥ śabdāḥ, tathā api sambhāvyam eva hi svayam abhyūhya parato vā ādhīyate. na ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva gocarāḥ | śabdāś ca buddhayaś ca eva vastuny tasmān na āvaraṇe karaṇa-upakṣepaḥ. na apy -darśinaḥ pratikṣepaḥ sambhavati, satām apy -abhāvāt. kevalaṃ śāstra-upagama-dvāreṇa iti loka-prasiddhy-anuvidhāne ’pi sambhavaty tat-prayojanebhyo bhinnā eva uktāḥ. na punar evaṃ-vidhāni iti teṣv api prasaṅgaḥ. tadvad a-pramāṇakaṃ śāstra-upagamaṃ pramāṇena -avabhāsinām | vedakāḥ sva-ātmanaś ca kevalaṃ vikalpa-viracitam asantam apy ekena śabdena sambandhaḥ, katham ekena vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam bāhu-śruty-ādikaṃ saṃskāraṃ paśyāmaḥ, na apy puruṣāṇām. tasmān na kiñcid a-śakya-kriyam tat kadācit kasyacid bhavati iti tat-kṛtam tat kadācit kasyacid bhavati iti tat-kṛtam na sidhyati. a-kṛtaka-svabhāvatve ’pi hy jñāna-utpādana-śaktir asti. na ca avaśyam jñāna-utpādana-śaktiḥ. na ca avaśyam tadā hi tāny a-viguṇāni bhavanti, yadā etad vacanaṃ vācyānāṃ svabhāvaḥ. na apy ye vidita-vedyatā-ādi-guṇa-yuktāḥ. kaḥ punar vyatiriktena vā kenacid ātmanā samānāḥ tathā viśiṣṭa-ātma-lābhāt tam apekṣeran. yo hy sādhya-itarayor ato niścaya-abhāvāt. evam viśeṣeṇa a-duṣṭa-ātmanaḥ. kaḥ punar samaṃ janakā na vā kaścid iti syād etad yady śṛṇvanti, na tv evaṃ śabdān iti, kaḥ śabdeṣv viśeṣa-lakṣaṇaṃ vā. tad arthāpattyā vā śakyaṃ darśayitum. tad arthāpattyā -ayogāt. svabhāvata eva bhāvā naśvarāḥ. na saty api saṃyoge tan-nāntarīyakatvād -bhāva-bhāvino doṣā na upalīyante. tena -yogya-avasthāḥ, yena nitya-anuṣakta eva -svabhāva-anukarṣiṇī proktā syāt. tat kim tad asti. upacāra-mātraṃ tu syād ity ayam sa tadā eva tato bhavati iti janyatā eva arthavantaḥ syuḥ. tat-saṃskāryatā eva ca iti cet, ko ’yaṃ śabdānāṃ saṃskāraḥ. na hy sarve śabdā na śrūyante, api tu kiñcid śabdānāṃ na kaścid artha-niyamaḥ, atra ca -anuvidhāyinām | na ity anena uktam atra a-sambhāvanīya-yāthātathya-vacanāḥ. tad svabhāvena kenacid anvayinā śūnyāḥ. na

eṣāṃ eṣā tad-arthikā || viśeṣas tad-vyapekṣātaḥ eṣā na alaṃ vyāvṛtti-sādhane | ādyā adhikriyate eṣā na alaṃ vyāvṛtti-sādhane | ādyā adhikriyate eṣā pauruṣeyy eva tad-dhetu-grāhi-cetasām | kārya eṣā pratijñā-hāniḥ prāk-pratijñātasya śabdaeṣā pratibhāti tad-udbhavā, sā ca iyaṃ saṃvṛtiḥ eṣā bauddha-artha-viṣayā matā ||208|| iti eṣā bauddha-artha-viṣayā matā ||56|| iti saṅgraha eṣā bhavānāṃ yad eka-pratyavamarśa-artha-jñānaeṣā, yā śabdānāṃ lakṣaṇe pravṛttiḥ. avayavaeṣā loka-uttarā sthitiḥ || a-sambaddhasya eṣā loka-uttarā sthitiḥ ||15|| a-sambaddhasya eṣā vāco-yuktiḥ. satyaṃ mantra-kriyā-sādhanaeṣā vikalpānām a-vidyā-prabhavāt. na vai bāhyaeṣām a-bhinnam ātma-bhūtaṃ rūpaṃ na tat teṣām, eṣām a-bhinno bheda ity ucyate, jñāna-ādeḥ eṣām a-bhedaḥ. evaṃ-jātīyāś ca sarve samūhaeṣām a-bhede kiṃ na śabdaḥ prayujyate. tadvadeṣām a-yathārtha-jñāna-hetutvam. na hi puruṣaeṣām a-vyāpṛta-karaṇānāṃ svayaṃ śabdā dhvananti eṣām a-saṃsargo gamyo ’stu, tāvatā kāryaeṣām a-sambhavāt ||134|| yadi hi vidhi-rūpeṇa eṣām a-sāmarthyam. tad-vyāpāra-abhāve śabdaeṣām ajñānāt, ata eva virodha-asiddheḥ. aeṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na eṣām anyathā-bhāvaḥ. tasmāt kasyacid a-vaiparītya eṣām anyā tat-kāryatā anyatra anyato bhedāt. eṣām apy abhimata-arthavattā pauruṣeyī ca syāt eṣām arthānām a-pratipādane na bhūta-doṣaeṣām arthebhyo janma kevalam || artha-ātmā svaeṣām ātmānaṃ vibhāgavantam iva anya-anyair eṣām āśraya-abhimatena dravyeṇa sambandha iti eṣām iti vacane dharma-viśeṣaṇatvena upādānāt eṣām ekāntena śravyatā, na apy artha-pratyāyane eṣām. katham idānīṃ satya-prabhavau mantra-kalpau eṣāṃ kadācit kvacic chravaṇam iti. kāmam anyaeṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ eṣāṃ kaścin mithyā-artha-niyato ’pi syād iti eṣāṃ kārya-upalambho yena anumīyeran. na ca te eṣāṃ kārya-upalambho yena anumīyeran. na ca te eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva. eṣāṃ kāryam. tad-abhāve ’pi vaktur vivakṣāeṣāṃ guṇa-utkarṣa-anapekṣo ’līka-nirbandhaḥ, yat eṣāṃ grahaṇaṃ mithyā-vikalpa eva. itaretara-bhedo eṣāṃ janaka ātmā sa tadā eva tato bhavati iti eṣāṃ trayāṇāṃ rūpāṇām ekaikasya dvayor dvayor vā eṣāṃ doṣāṇāṃ prabhavo yat-pratipakṣa-abhyāsāt eṣāṃ na viśeṣaḥ sambhavet. tato bheda-a-viśeṣe ’pi eṣāṃ nir-vedaḥ. yad uktaṃ na dhvanayo bhedena eṣāṃ nirāso draṣṭavyaḥ. dūṣaṇā nyūnatā-ādy-uktiḥ. eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-aeṣāṃ niṣpannānām anyato nāśa-utpattiḥ, tasya aeṣām, paramparā-kalpanāyāś ca vaiyarthyāt. eṣāṃ paraspara-upasarpaṇa-ādi-hetur yaḥ, sa eṣāṃ paraspara-kṛto viśeṣaḥ syāt, tad-upāyaeṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt. eṣāṃ paraspara-vyāghātaḥ. tasmāt tan-mātraeṣāṃ parasparato ’pekṣā. sāmānyaṃ punar an-āsādya eṣāṃ pauruṣeyatā yuktā na utpattiḥ. tata eva eṣāṃ prajñā-bāhu-śruty-ādikaṃ saṃskāraṃ paśyāmaḥ, eṣāṃ pratipattau sahakāri pratiniyatam asti eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. eṣāṃ pratiṣedho virudhyate || naimittikyāḥ śruter eṣāṃ pravādo na pramāṇam. na hi kasyacid api eṣāṃ bahūnām ekaṃ kāryaṃ syāt. yo hi tasya

eṣāṃ SV_03824 PV_03229 SV_03818 SV_13824 SV_15029 SV_11828 SV_15003 V3_01401 HB_01501 SV_09907 V2_07805 SV_01024 V2_09213 SV_07617 SV_05014 V3_11703 V3_11703 PV_04145 V3_08007 PV_04205 V3_11701 PV_04065 HB_01010 V1_03306 PV_03318 V3_09408 VN_01301 PV_02268 VN_01209 PV_03133 PV_03121 PV_03278 V1_02610 SV_11720 V3_01603 VN_02614 VN_02711 VN_02713 VN_02603 VN_02618 VN_03005 VN_02511 VN_03808 VN_02605 SV_16812 VN_02601 VN_02904 VN_02513 V1_03703 PV_02087 PV_03241 V3_01605 PV_03296 PV_03102 SV_17408 V1_03001 PV_02115 HB_01812 HB_01901 PV_02022 VN_01021 SV_01513 V2_09803 SV_04108 PV_02251

512

-bhedina iva kenacid rūpeṇa pratibhānti, tad nānātva-pratipad yadi | astu nāma tathā apy sva-vāsanā-prakṛtim anuvidadhatī bhinnam -antara-sambhavād a-doṣaḥ. prakāśo hy -āvṛtteḥ kārya-janana-svabhāva-sthitau ca padārtheṣu sambhavati. na ca artha-antaram sa sattā-anubandhī. pratyākhyeyā ata eva -arthāḥ. saṃhata-para-arthakriyā-upagamād sa-rūpāḥ pratīyante, tathā api bhinna eva kathaṃ na sa-apekṣāḥ. yāvatā sa eva kathaṃ na sa-apekṣāḥ. yāvatā sa eva tayoḥ kaścit svabhāva-pratibandho ’py tayoḥ kaścit svabhāva-pratibandho ’py tena avaśyaṃ hi tatra bhedo nāntarīyakatvād sāmānyaṃ vyaktīnām eka-kārya-janana-śaktir na sapakṣāt, asato nivṛtty-ayogāt. tasmād nivṛtty-ayogāt. tasmād aikāntika-anvaya-vad iti pūrva-vat | virodhitā bhaved atra hetur āha. bheda-sāmānyayoś ca anaikāntikayor hy avinābhāvo ’-niyataś ca na sādhanam || eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka-dharmiṇy ayogād astu bādhanam | viruddhakṣaṇikeṣu bhāveṣv aparāpara-utpatter -āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor tasya apy a-vyavasthiteḥ || kriyā-karaṇayor ca tulyam. bhede krama-abhivyakti-virodhād saty apy etasmin kasyacid ātmano ’nvayād a-kriyāyāṃ ca kriyā ca sadṛśa-ātmanaḥ | ’pi na ātmānaṃ cetayati. a-bhedo hi nāmaa-vikalpayoḥ | vimūḍho laghu-vṛtter vā tayor tat-siddher a-pramāṇatā | pratyakṣa-itarayor ucchinnā sarva-vastuṣu || a-bhinna-vedanasya -a-bhedau vyavasthāpayet. a-bhinna-vedanasya a-tattvam eva anyatvam ity uktam. sa ca ayam -ayogāt, yathā a-brāhmaṇa-āditve varṇatvasya syāt, na nityaṃ sāmānyam iti. tasmād uktaṃ bhavati, kiṃ tarhi viśeṣaṇam. vyabhicāra udbhāvite ’-sarvagatatve saty ’py evam astv iti. kaḥ sva-stha-ātmā svayam -antaram. pratijñāto ’rtho ’nityaḥ śabda -anapekṣaṃ hetuṃ prayuṅkte ’nityaḥ śabda ’bhyanujānan parājitaḥ. yathā anityaḥ śabda yaḥ pratijñātam artham anityaḥ śabda śabdaṃ pratipadyate. sāmānyasya api nityasya tasya kenacid ajñānāt, atīndriyatvāt. idaṃ punar a-sambaddham eva sāmānyaṃ nityam vādinaḥ, evaṃ yadi prativādī sat sāmānyam sāmānyena pratyavasthite āha yadi sāmānyam -rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām gatiś cen na sidhyati || a-viśeṣo viśiṣṭānām -kriye kañcid viśeṣam a-samādadhat | karmaṇy bhāvāc ca. tathā śrāvaṇa-ādy api iti na prastāvo mānasasya iha kīdṛśaḥ || kiṃ vā asya anityatā bhāvāt pūrva-siddhaḥ sa ca puṃsaḥ kartṛtvaṃ nityān bhāvān atīndriyān | -ādi-bhrāntir indriya-ja ity eke. tan na, | hetur deha-antara-utpattau pañca-āyatanam pratipadyante, yathā taṇḍula-bīja-ādibhya krameṇa svabhāva-atiśaya-an-utpattāv kena mataṃ na iṣṭam a-kāraṇam || śastratad eva na syāt. api ca kuta idam a-mantrapunar anyathā anyatra dṛśyante, yathā kāścid punar anyatra anyathā dṛśyante. yathā kāścid saha pratyekam eva vā | dṛṣṭā yathā vā nivṛtte prakṛtiṃ svām eva bhajate punaḥ |

audāsīnyaṃ eṣāṃ buddhi-pratibhāsam anurundhānaiḥ buddhieṣāṃ bhavet sambandhi-saṅkaraḥ || śabda-ādīnām eṣāṃ rūpaṃ tiro-dhāya pratibhāsam a-bhinnam eṣāṃ vyañjakaḥ siddhaḥ. kulāla-ādīnāṃ vyañjakatve eṣāṃ samaya-āder apekṣaṇīyasya abhāvāt. tataḥ eṣāṃ sambandhaḥ. yasmāt sad-dravyaṃ syāt paraeṣāṃ sambandhasya api nityatā | (283ab) ata eva eṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pi eṣāṃ svabhāvaḥ, tena kiñcid eva kasyacit kāraṇam. eṣāṃ svabhāvo na asti yas tad-utpādanaḥ śālieṣāṃ svabhāvo na asti yas tad-utpādanaḥ śālieṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos eṣṭavyaḥ. sa eva sāmānya-kārye paryāpta iti niḥeṣṭavyā. tatas ta eva anyebhyo bhidyamānās aikāntika-anvaya-vad aikāntika-vyatireko ’pi aikāntika-vyatireko ’pi gamaka eva. na ca evaṃ aikāntiko yadi || krama-kriyā-anityatayor aaikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca aikāntikatvaṃ vyāvṛtter avinābhāva ucyate | tac aikāntikatvād ity aparaḥ. vipakṣād eva hi prāṇaaikāntike na atra tadvad asti virodhitā || aaikya-abhāvāt. te ’ntyāḥ samarthāḥ kiṃ na aikya-virodha iti cet, na, dharma-bhedaaikya-virodha iti ced asat | dharma-bhedaaikyam iti cet, tat kim idānīm a-kramaaikyam iti cet, sukha-ādiṣv apy ayaṃ prasaṅgaś aikyaṃ ca hetu-phalayor vyatireke tatas tayoḥ || aikyaṃ tāv iti ca bheda-adhiṣṭhāno bhāviko aikyaṃ vyayasyati || vikalpa-vyavadhānena aikyād eka-siddhir dvayor api || sandhīyamānaṃ ca aikye yan na evaṃ tad-vibheda-vat | sidhyed aaikye yan na evaṃ tad-vibheda-vat | sidhyed aaindriyaḥ san sva-buddhau tad-anya-vivekinā aaindriyakatvasya iva vā nitīraṇā-jñāne. tathā hi aindriyakatvasya nitya-anitya-pakṣa-vṛtter aindriyakatvasya hetoḥ sāmānye vṛttyā vyabhicāra aindriyakatvasya hetor viśeṣaṇa-upādāne aindriyakatvād anityaḥ śabdo ghaṭa-vad iti bruvan aindriyakatvād ity eva, tasya hetu-vyabhicāraaindriyakatvād iti, tasya sva-siddhasya gotvaaindriyakatvād iti bruvan pratipakṣa-vādini aindriyakatvād iti sāmānya-vṛttyā hetor aindriyakatve ’py anitye ghaṭe darśanāt aindriyakatve svayaṃ pratipatti-prasaṅgāt, rūpaaindriyakam ity ukte śabdo ’py evam astv iti. kaḥ aindriyakaṃ nityaṃ ca pramāṇena pratipādayituṃ aindriyakaṃ nityaṃ śabdo ’py evam astv ity eṣā aindriyakasya eva sukha-a-sukhasya utpatteḥ. aindriyatvam ato ’n-aṇuḥ | etena āvaraṇa-ādīnām aindriyam anyad vā sādhanaṃ kim iti iṣyate || aindriyam. tathā ghaṭa-śarīrayor anyatarad arthaaindriyaṃ yad akṣāṇāṃ bhāva-abhāva-anurodhi cet | aindriyāt | na aneka-rūpo vācyo ’sau vācyo dharmo aindriyān viṣamaṃ hetuṃ bhāvānāṃ viṣamāṃ sthitim | aindriye bhāva-abhāva-anurodhasya tattvaaihikam || tad-aṅga-bhāva-hetutva-niṣedhe odana-aṅkura-ādi-janmani dahana-udaka-pṛthivyodana-ādy-abhinirvṛttir asti indriyasya vā oṣadha-abhisambandhāc caitrasya vraṇa-rohaṇe | aoṣadham indra-jālaṃ bhāvena śikṣitam, yad ayam aoṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā oṣadhayo nānātve ’pi na ca aparāḥ ||74|| yathā vā audāsīnyaṃ tu sarvatra tyāga-upādāna-hānitaḥ ||

aupacārikaḥ PV_03157 PV_03157 PV_02019 V3_09704 V2_05210 PV_02172 PV_02172 PV_04004 V3_00209 SV_03915 SV_13820 V3_00307 SV_12017 SV_07710 SV_06717 SV_02915 VN_03810 SV_17311 V2_07207 PV_03528 PV_03166 VN_00912 SV_16807 V2_07010 SV_15307 SV_08608 SV_08607 HB_00710 V1_02408 PV_02165 PV_04241 SV_03107 SV_00308 SV_08513 SV_02603 HB_01101 SV_07919 V3_01708 SV_12112 PV_03512 HB_00704 SV_14704 VN_04610 SV_06923 V3_12707 SV_03928 SV_07025 V3_08703 SV_07411 HB_03013 VN_01112 SV_14306 V3_03502 SV_07314 SV_05323 SV_14723 SV_06209 V3_07004 HB_00706 SV_10710 SV_11704 PV_04215 SV_13010 VN_04809 SV_07122

kaḥ

513

|| mālā-ādau ca mahattva-ādir iṣṭo yaś ca | mukhya-a-viśiṣṭa-vijñāna-grāhyatvān na api śabdasya siddhe vastuni sidhyati | api śabdasya siddhe vastuni sidhyati | viruddha eva, yena tata eva vyatirekād agnir pṛthivy-ādau prāṇitā-āder iha api vā || kadācana | tathā iha api iti cen na agner tataḥ || tad-āgamavataḥ siddhaṃ yadi kasya tad-āgamavatas tat-siddham iti cet, kasya a-bhinna-ākārā buddhir utpadyate. tasyāḥ -ayogāt. vyāpi-nityatvād upalambha iti cet. ca hetu-tad-ābhāsayos tattva-vyavasthāne ca kāṇādāḥ. teṣāṃ sa mithyā-vāda iti cet. ʼ) na ca tatra utpanno na kutaścid āyāta iti iyam ekatra api pravarteta. icchāyāṃ vā sva-ātmany a-bhedāt sarva-ātmanā grahaṇe vyabhicāra-pradarśanena pratiṣedhe kṛte yatra svātantryam icchāyā niyamo nāma tatra | yatra svātantryam icchāyā niyamo nāma tatra -lakṣaṇād anyas tad-bhāva-niyamo ’sya -udbhavā || tasya abhidhāne śrutibhir arthe -lakṣaṇatvāt sattvasya iti. tathā api -vādaś cet (319a) pratipatti-hetuḥ. tatra pramā ||36|| prasiddho loka-vādaś cet tatra santo ’py an-upalakṣyāḥ syuḥ. tathā hi – kāryaḥ. tena eva ca tat-kāryaṃ kartavyam iti bhinnāś ca taj-janakāś ca svabhāvena iti siddham eva liṅgam anusṛtya pratyeti iti kim idaṃ saṃvedanam. anubhavaḥ. cet sarva-vastunaḥ | etat sāṅkhya-paśoḥ kaḥ sandehaṃ nivartayet | kvacid viniyamāt syād etat – nir-bhāgasya vastuno grahaṇe tad-vipralambhāt. avyabhicāraś ca anyasya sthāna-a-sthānayor eka-ātma-āśrayatve -svabhāvasya pratyakṣasya sataḥ svayam | teṣu sarveṣu sahakāriṣu samartha-svabhāveṣu -a-bhinnaṃ pratyayaṃ janayet. vyaktibhiḥ ca deha eva pratyayaḥ, na ghaṭe. yathā granthaḥ sampradāyād ṛte paraiḥ | dṛṣṭaḥ apy anyena ced imām || mālāṃ jñāna-vidāṃ punas tat-pratipattaye liṅgam anusarati iti svabhāva-a-pratibandho ’nyatvam iti cet. saṃskṛta-śabda-vyutpatty-arthatvād iti cet, syāt. tasya tatra samavāyād ādhāra iti cet prati-kāryaṃ kāraṇa-svabhāva-bhedāt. tat na iti cet. nanu sa eva ayaṃ vicāryate. -anya-upakārād viśeṣa-utpatteḥ sāmarthyam. -anya-upakārād viśeṣa-utpatteḥ sāmarthyam. -sahakāritvāt kevalam a-samartham iti cet. salila-abhāvaṃ pratipadyata iti cet, -anvaya-upajanana-vināśa-upagamād iti cet, ’stu kāṣṭhaṃ kasmān na dṛśyate ||270|| sva-vāg-viruddha-abhidhānam. atra api -hetur iti. uktam atra a-janya-janakayoḥ kiṃ tena. tasya tad-āśrayatve ’n-upakāriṇaḥ syāt. pratīyamānasya tad-upādānatā iti cet. a-nirdiṣṭa-prayogaṃ tu jñeya-śabdasya kalpitasya anupalabdhir dharma iti tasya upayogaś cet, tena eva tāvad darśitena kalpitasya anupalabdhir dharma iti, tasya -viśeṣe ’-vikāriṇām | vyañjakaiḥ svaiḥ kutaḥ nibandhanam | bhāva-abhāva-vyavasthāṃ -utpādayan kiñcitkaro nāma. akiñcitkaraś ca iha sambadhyata iti teṣu vidita-sambandheṣu ca ayaṃ na kiñcit karoti ity akiñcitkaraś ca

aupacārikaḥ | mukhya-a-viśiṣṭa-vijñāna-grāhyatvān aupacārikaḥ || an-anya-hetutā tulyā sā mukhyaaulūkyasya yathā bauddhena uktaṃ mūrty-ādiaulūkyasya yathā bauddhena uktaṃ mūrty-ādiauṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya-vyatireko auṣṇyasya tāratamye ’pi na an-uṣṇo ’gniḥ kadācana auṣṇyād bheda-niṣedhataḥ || tāratamya-anubhavino ka āgamaḥ | bādhyamānaḥ pramāṇena sa siddhaḥ ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham ka āśraya ity anya-apoha ucyate, tasya vastuṣu ka idānīṃ ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā anka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastuka idānīm evaṃ pauruṣeyo ’nyo ’pi. kumāraka imaṃ vyāghāta-bhāram udvoḍhuṃ samartho ’nyatra ka enāṃ bahuṣv api pratibandhuṃ samarthaḥ. ka eva upādhi-bhedo ’-niścitaḥ syāt, sarva-upādhy ka evam āha anityaḥ śabda iti parityajati, tasya kaḥ | dyotayet tena saṅketo na iṣṭām eva asya kaḥ | dyotayet tena saṅketo na iṣṭām eva asya kaḥ || buddher api tad asti iti sā api tattve ko ’ṃśo ’vagamyate | tasya a-gatau ca saṅketako ’tiśayaḥ pūrvakād asya. na hi svabhāvād arthako ’tīndriya-artha-dṛk | aneka-artheṣu śabdeṣu ko ’tīndriya-artha-dṛk | aneka-artheṣu śabdeṣu ko ’tyanta-parokṣe ’rthe saṃvādanam itarad vā ko ’tra nyāyaḥ. api ca, bhinnā viśeṣā janakā (170c ko ’tra virodhaḥ. eka-rūpa-vikalas tad-rūpo na ko ’nayor avasthayor viśeṣaḥ. dṛṣṭā ca pakṣako ’nayor bhedaḥ. viṣaya-ākāraḥ padārtho ’ko ’nyaḥ sa-lajjo vaktum īhate || a-dṛṣṭa-pūrvam ko ’nyas tat-kārya-ātmatayā sa ca || nairātmyād ko ’nyas tadā na gṛhīto nāma. sa tu bhrāntyā na ko ’nyas tadutpatteḥ, an-āyatta-rūpāṇāṃ sahako ’nyo dharmo bhedaka iti nānātvam eva kvacin na ko ’nyo na dṛṣṭo bhāgaḥ syād yaḥ pramāṇaiḥ ko ’parasya upayoga iti cet, na vai bhāvānāṃ ko ’parādhaḥ kṛto yena tās tathā na iṣyante. ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā ko ’bhihito yena so ’py evaṃ na anumīyate ||241|| ko ’yaṃ janayaty anubandhinīm | pūrvā dhīḥ sā eva ko ’yaṃ pratipatti-kramaḥ. pareṇa api tad ko ’yaṃ pratibandho nāma yena sa ca na syāt. na ko ’yaṃ śabdānāṃ saṃskāraḥ. na hy eṣāṃ prajñāko ’yaṃ samavāyo nāma. a-pṛthak-siddhānām āśrayako ’yaṃ sambandha-abhāvo vācya ity upālambhaḥ. ko ’yaṃ sāmānya-ātmā iti. tatra sati sambandhe ko ’yam a-janya-janaka-bhūtānām upakāraḥ. ko ’yam a-janya-janaka-bhūtānām upakāraḥ, ko ’yam an-ādheya-atiśayasya sahakāra-arthaḥ. ko ’yam anupalambho nāma. yadi salila-upalambhako ’yam anvayo nāma bhāvasya janma-vināśayoḥ. ko ’yam artha-antara-bhāva-kāṣṭha-darśanayor ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ ko ’yam āśraya-āśrayi-bhāva-lakṣaṇaḥ samavāya iti. ko ’yam āśraya-āśrayi-bhāvaḥ, atiprasaṅgo vā. ko ’yam upādāna-arthaḥ. na kārya-kāraṇa-bhāvo ’nko ’rtha iti praśne na kaścid arthaḥ, tataḥ ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva ko ’rthaḥ. yadi pratipattir anyathā na syāt, tadā ko ’rthaḥ. śabda-arthaḥ kalpanā-jñāna-viṣayatvena ko ’rtho vyaktās tais te yato matāḥ ||235 || kaḥ kartuṃ tena vinā prabhuḥ || smṛti-icchā-yatna kaḥ kasya āvaraṇam anyad vā iti nirloṭhita-prāyam kaḥ kasya pūrvo ’paro vā kramaḥ, yena krameṇa kaḥ kasya sthāpako nāma. tena ayaṃ kenacid a-

kaś VN_05510 VN_00715 V3_01207 V3_03308 V3_03412 HB_00711 VN_05310 PV_03022 PV_03333 PV_03514 SV_01001 V3_12402 V3_10101 SV_07116 V3_08804 SV_02016 V2_08908 V3_10308 SV_12429 SV_10816 SV_05316 SV_15811 VN_04702 SV_11111 VN_01912 SV_12403 SV_09506 V3_07409 SV_07204 V3_11406 V3_08802 V3_11310 HB_00615 SV_17109 V3_12702 V3_02710 SV_12014 PV_04137 VN_01911 SV_02911 SV_09203 HB_01702 V3_10102 V3_09409 PV_03223 V3_04707 SV_06912 PV_02045 SV_16922 SV_13713 VN_05708 SV_13322 SV_13209 PV_04241 SV_14223 SV_14218 V2_06709 SP_00004 HB_01402 SV_03708 V3_13401 SV_12603 PV_02072 PV_02072 PV_04282

kaḥ

514

-adhikaraṇatvena vācyā, na ananubhāṣaṇam. teṣāṃ niyoge yathā-iṣṭaṃ niyuñjīrann iti artha-antare ca prakṛtād viśeṣe sādhye -virodhaḥ. tataḥ pratibandha eva, na bādhā. -vacana-upagama-virodhayor na kaścid bhedaḥ, pratijñā-vacanam antareṇa api pratītir iti tac ca sarvaṃ yadā na anuvaktuṃ śaknuyāt, saṃsthitā | nityatvād a-cikitsyasya phalam iṣyate || yadi bāhyo ’nubhūyeta jñāna-janane svabhāve niyatāṃ ca tām | an-anya-anumāna iha avyabhicāra iti varṇyeta. anyathā ātma-sannidhāyane bhedād a-vipakṣatvaṃ pakṣe ’sty eva. artha-antaratve tatra eva asya upayoga iti artha-antaratve tatra eva upayoga iti na na darśanāt ||31|| avaśyaṃ-bhāva-niyamaḥ na na darśanāt ||62|| avaśyaṃ-bhāva-niyamaḥ tvayā upagatatvād ity arthaḥ. tatra api vyabhicāri. nanu vedena viśeṣaṇād a-doṣaḥ. visaṃvāda-bhāk pravartamānaḥ śobheta. bhinnā apy ekaṃ sāmānyam upakurvanti, buddhiḥ śrotur na vaktur iti viśeṣa iti cet. śiṣṭāḥ. ye vidita-vedyatā-ādi-guṇa-yuktāḥ. parīkṣāvato viśeṣeṇa a-duṣṭa-ātmanaḥ. śāsane bhadanta-aśvaghoṣaḥ pravrajitaḥ. teṣāṃ kriyā-sambhave ’kṣara-racanāyāṃ -ukter iha an-aṅgatvāt. tat-pūrvakatve vā -ukter iha an-aṅgatvāt. tat-pūrvakatve vā iti kiṃ sāmānyasya āśrayeṇa. pratibandhe vā cet, atra api saṃhata-upakāriṇa eva iti pāta-pratibandhāt sthāpaka iti cet, -vad dhetur apy evaṃ kiṃ na bhinna iti cet, tat-pratītir iti cet, svayaṃ pratipattau sva-para-vikalpayor ubhayathā api vṛttir iti -bhūtaṃ viṣāṇaṃ na asti ity abhidhātari an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ -dayā-ākrānta-bhuvanaṃ dhig vyāpakaṃ tamaḥ. -dharmeṇa dharmiṇi || anyathā asya uparodhaḥ buddhasya bhagavataḥ śāsanam abhyupagatāḥ. ātmano grahe ||52|| sarva-ātmanā upakāryasya na viṣayo yo na vitarkāṇām. te cet pravṛttāḥ virodhāt. tat kim idānīṃ mātā ca vandhyā ca, a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ a-krama-abhivyakter ghaṭa-dadhy-ādir anekaḥ, nirasya anyadā a-viveki ca na īkṣyate || api viparyaya-prāptir asti, cākṣuṣatve vā tv eka-vṛttyā apy aneka eka-śabdena ucyeta. eva astu sarvadā || citta-antarasya sandhāne -saṃyogam an-atyakṣa-darśini puruṣa-sāmānye vyañjako mataḥ | yathā dīpo ’nyathā vā api eva iti tayoḥ pṛthag vacane ’pratibhāyāḥ dhvanīñ śṛṇvanti, na tv evaṃ śabdān iti, a-pratibandhāc ca. saṃskṛtasya upalambhe ca loha-lekhya-vat || bhāve virodhasya a-dṛṣṭau eva agneḥ pūrva-vināśa iti cet. pūrveṇa asya svabhāvo vināśo na sarva iti cet. kāṣṭhā iti sambandha-ayogāt. upakārasya tat-sambandhe -abhisambandhāt sambandho yadi tad-dvayoḥ | an-ādheya-viśeṣeṣu pratyayeṣu parasparaṃ -sahitatā iti cet. an-upakārya-upakārakayoḥ avyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, apauruṣeyatvam iti cet. tādṛśe ’pauruṣeyatve kadācana || svayaṃ vinaśvara-ātmā cet tasya paraḥ | svayaṃ na naśvara-ātmā cet tasya janayed yadi kiṃ bhavet || ātma-upakārakaḥ

kaś ca ayaṃ samaya-niyamas trir-abhihitasya kas tatra upālambhaḥ, nimittaṃ ca niyogasya uktam kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhyakas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ kas tarhi viṣaya-bhedaḥ pūrva-upagama-virodhasya. kas tasya upayogaḥ. sva-niścaya-vad anyeṣāṃ kas tasya vivāda-āśraya-artha-mātra-uttara-vacane kas tāṃ kṣapayituṃ kṣamaḥ || tac ca sāmānyako doṣo na eva kaścana | idam eva kim uktaṃ syāt ko nāma anyo vibadhnīyād bahir-aṅgo ’ntar-aṅgikām ko niścayaḥ. karaṇa-guṇa-vaktu-kāmate hi vacanam ko nairātmyād vyatirekasya upayogaḥ. kathaṃ vā akaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi kaḥ parasya anyathā paraiḥ | artha-antara-nimitte kaḥ parasya anyathā paraiḥ | artha-antara-nimitte kaḥ pāramārthiko ’satāṃ parasparato vibhāgaḥ. kaḥ punar atiśayo veda-adhyayanasya yad anyathā kaḥ punar asya avisaṃvādaḥ. pratyakṣeṇa anumānena kaḥ punar āsāṃ vijñānena aparādhaḥ kṛto yat tan kaḥ punar upayogo vaktuḥ śrotari yena upādhir kaḥ punar eṣāṃ guṇa-utkarṣa-anapekṣo ’līkakaḥ punar eṣāṃ doṣāṇāṃ prabhavo yat-pratipakṣakaḥ punar bhadanta-aśvaghoṣaḥ. yasya rāṣṭra-pālaṃ kaḥ pratighātaḥ puruṣāṇām. tasmān na kiñcid akaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha – kaḥ pratibandha iti vācyam. sthiti-karaṇaṃ cet kaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya kaḥ pratibandhaḥ. sa hi tasya pāta-pratibandho na kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthyakaḥ prameyasya darśayitā. pradeśa-sthaṃ dhūmam kaḥ prasiddhāv anurodhaḥ. api ca iyam utpāditā kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity kaḥ prastāvo ’-prastuta-pakṣī-karaṇasya. nanu kaḥ prāṇino hita-īpsā-vipralabdhasya aparādhaḥ. ko bādhite ’nyatra dharmiṇi | gata-arthe ko buddho bhagavān. yasya śāsane bhadantako bhedaḥ syād a-niścitaḥ | yady apy upādhayo ko vacanasya niṣeddhā. na hy a-vācyam arthaṃ ko vā asya bhāṣitasya arthaḥ – a-kṣepa-kriyāko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpanako vā virodho bahavaḥ sañjāta-atiśayāḥ sakṛt | ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya anko virodhaḥ syāt. uktam atra. tasya upalabhyako virodho ’ntya-cetasaḥ | tad yad apy arhataś ko vivecayed yato lokāt pratītiḥ syāt. api ca, ko viśeṣo ’sya kārakāt ||262|| sva-pratipattiko viṣaya iti vaktavyam, nir-viṣayatvād a-vācyā kaḥ śabdeṣv eṣāṃ nir-vedaḥ. yad uktaṃ na dhvanayo kaḥ saṃskartā a-vikāriṇaḥ | (254ab) syād etat – kaḥ sandehaṃ nivartayet | kvacid viniyamāt ko kaḥ sambandha iti sa eva prasaṅgo ’-paryavasānaś kaḥ sambandhaḥ. āśraya-āśrayi-sambandhaś cet. na, kaḥ sambandho ’n-upakārya-upakārakayoḥ. ādhārakaḥ sambandho ’navasthā ca na sambandha-matis kaḥ sahakāra-artha iti cet, na vai sarvatra kaḥ sahāyī-bhāvaḥ. puruṣa-saṃyoga-sattānāṃ ca kaḥ sādhya-sādhane tasya upayogaḥ, a-sambandhāt. kaḥ siddhe ’pi guṇo bhavet | (246ab) kāmam kaḥ sthāpakaḥ paraḥ | svayaṃ na naśvara-ātmā cet kaḥ sthāpakaḥ paraḥ || buddhi-vyāpāra-bhedena kaḥ syāt tasya siddha-ātmanaḥ sataḥ | na ātma-

kaḥ PV_04282 PV_03093 PV_03468 VN_02602 SV_15321 SV_01622 V3_10704 SV_03025 SV_04720 V1_01113 V3_11402 SV_13421 V3_04114 VN_04504 VN_04413 VN_04415 VN_04213 V3_03202 V3_03312 PV_04098 V3_03204 PV_04100 SV_09406 V3_07202 V3_02403 SV_15625 SV_10203 SV_10701 V3_06909 SV_15619 SV_13013 SV_16301 SV_15715 SV_16509 SV_01615 V1_04110 SV_15902 V2_06503 V3_07308 VN_06306 PV_03241 VN_06306 HB_02204 HB_00914 PV_02180 VN_05904 SV_02506 V3_10607 V2_08012 V1_03503 SV_05302 PV_03474 PV_03033 PV_02204 SV_04516 PV_03026 PV_03151 PV_03305 PV_03098 SV_15111 SV_07120 V3_08810 VN_00925 SV_15119 PV_02276

515

siddha-ātmanaḥ sataḥ | na ātma-upakārakaḥ a-prasiddhitaḥ || bādhya-bādhaka-bhāvaḥ -nir-apekṣiṇaḥ | kevalān na artha-dharmāt ity ukte śabdo ’py evam astv iti. -vācī, punaḥ sādhana-apekṣatvād iti. saṅghātatva-a-darśanād vyatirekam. ātma-viṣayatvena sandeha-hetutvād ity uktam. upalakṣita iti tad-avasthaḥ prasaṅgaḥ. tadvato ’bhidhānān na tadvat-pakṣād viśeṣaḥ. | spṛśato ’py asti sā buddhiḥ (10abc) -abhāvād anaikāntika eva ity a-viruddhaḥ. -sannidhāna-sādhyam arthaṃ kathaṃ sādhayet. asata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, -apeta-śabda-vad etad iti. yadi goṇī-śabdāt padasya arthe goṇī iti prayujyamānaṃ padaṃ padena go-śabdam eva pratipadyate, go-śabdāt -nirdeśo nigrahasthānam iti kapola-vāditana bādhā, pratibandhas tu syāt, dvayos tulya’pi katham a-pramāṇasya. ata eva tulyavastuni | na bādhā pratibandhaḥ syāt tulyabhavati. anyathā kathaṃ pratijñāṃ tulyaanumānaṃ vā pratijñā apeta-yuktikā | tulyapratiṣedhaḥ. kiṃ tu sa tathā asti kaścid iti pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti -bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ bhāva-śaktayā eva mantrāḥ siddhi-pradā na te ’-pravṛtteḥ. śāstraṃ hi pravartamānaṃ ||211|| na hi śabda-artho ’san san vā ||57|| na hi śabda-arthaḥ sann asan vā ||293|| yadi mantrā vidhānād anyato vā vā yena āvaraṇam iṣyante. na brūmas te -sabhāgatā-ādi-vaśāt sā iva a-viśeṣād vā ca enaṃ lokaḥ pratipadyate. na tadvad anayoḥ śrutim abhipatanti. tatra ekaḥ puruṣaḥ iti. na evaṃ sukha-ādi-kāryaṃ prasādhitaṃ -antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ na api manasā japan. na hi tadā śrotreṇa hi pravartamānaṃ puruṣa-artha-sādhanaṃ iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ bhūta-doṣa-an-abhidhānāc ca. atha lakṣaṇaṃ sa-viśeṣaṇam || niṣpādita-kriye ca. atha kañcid doṣam udbhāvayati, sthita iti na tasya anyathā-bhāvaḥ. etena hetv-antaram apekṣate prakāśa-drava-uṣṇa| taikṣṇya-ādīnāṃ yathā na asti kāraṇaṃ avasite paścāt kariṣyāmi, pratiśyāya-kalā me samānā nāma. tadvanto nāma syuḥ, bhūta-vat rūpasya asiddhau sandehe vā anaikāntikaḥ. eva ca naḥ kṛtakaṃ yathoktam abhidharme – sarvadā ca asya a-darśana-prasaṅgaḥ. 04|| śakti-siddhiḥ samūhe ’pi na evaṃ vyakteḥ ity arthasya dhiyaḥ siddhir na arthāt tasyāḥ matam || yadi vastu na vastūnām a-vācyatvaṃ || bandha-mokṣāv a-vācye ’pi na vidyete 89|| samāna-bhinna-ādy-ākārair na tad grāhyaṃ hetutaḥ | sambadhyate kalpanayā kim a-kāryaṃ | tantu-saṃskāra-sambhūtaṃ na eka-kālaṃ | anyaḥ sva-bhedāj jñānasya bhedako ’pi | vyāpyasya sva-nivṛttiś cet paricchinnā prasaṅgāt. kārya-sātatya-a-darśanāc ca na te iti hi na abhāvo nāma kaścit kāryaḥ. tasya iti hi na abhāvo nāma kaścit kāryaḥ, tasya evam, idaṃ na evam iti, kasyacid api rūpasya sarvadā syāt. kārya-viśeṣā hi vyaktayaḥ na eka-rūpāt tataḥ kṣayaḥ || phalaṃ

kathañcit kaḥ syāt tena yaḥ samapekṣyate || anapekṣaś ca kaḥ syātāṃ yad yukti-saṃvidau | tādṛśo kaḥ sva-dharmaḥ sva-dhiyo ’paraḥ || yaḥ pratyakṣo kaḥ sva-stha-ātmā svayam aindriyakatvād anityaḥ ko hy a-dṛṣṭa-virodhasya sambhavaṃ pratyācakṣīta. ko hy atra niyamaḥ saṃhatair avaśyaṃ parārthair ko hy atra virodho yadi vaktā ca syāt sarvajñaś ko hy atra viśeṣaḥ śabdā vā enam upalakṣayeyus ko hy atra viśeṣo vyāvṛttir jātir vyāvṛttimān ko hi indriya-a-viṣayasya arthasya tad-indriyako hy eṣa niyamaḥ – saṃhatāḥ para-upakāriṇa iti. ko hi viśeṣo ’tyanta-anupalambhe sad-asator ko hi viśeṣo ’bhāva-a-viśeṣa iti cet, na, hetoḥ kakuda-ādimaty arthe pratītiḥ, śabda-anvākhyānakakuda-ādimantam arthaṃ pratipādayati iti. na kakuda-ādimantam artham; tathā pratijñā-ādykakṣa-ghaṭṭitakam ity-evam-ādīnām api vācyatvāt. kakṣatvāt, yathā sva-vacane. tadā ca asya svakakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ syāt kakṣyatayā dvayoḥ || yathā sva-vāci tac ca asya kakṣyām anumānaṃ vā yathārtham apeta-yuktikā kakṣyāṃ yathārthaṃ vā bādheta katham anyathā || kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha kañcit parihareyur yajamānam anyaṃ vā. na hy kañcit puruṣa-artha-sādhanam upāyam āśritya kañcit puruṣa-artham uparuṇaddhi samādadhāti vā, kañcit puruṣa-artham uparuṇaddhi samādadhāti vā, kañcit svabhāva-atiśayam āsādayeyuḥ, sa tatra kañcid atiśāyayanti iti. api tu na sarve ghaṭakañcid anugṛhṇāti na aparam iti yuktam. vratakañcid api guṇaṃ viniyataṃ paśyāmaḥ. a-paśyantaś kañcid arthaṃ kalpayaty anyo ’param. na ca kañcid arthaṃ puṣṇāti, yena kenacit kāraṇavattvakañcid arthaṃ pratyety upalambha-niṣṭhāṃ kañcid arthaṃ vibhāvayāmaḥ. na ca a-śabda-ātmā kañcid upāyam āśritya pravartate, anyathā akañcid guṇa-viśeṣam āviśanti. upādāna-dharmas kañcid doṣam udbhāvayati, kañcin na, na tadā kañcid viśeṣam a-samādadhat | karmaṇy aindriyam kañcin na, na tadā nigraham arhaty uttarakaṭhina-ādīnāṃ tāmra-ādīnām agny-ādibhyo dravatva kaṭhina-dravya-ādi-vat. na hi prakāśa-ādayas tadkaṇṭaka-ādiṣu || tathā a-kāraṇam etat syād iti kaṇṭhaṃ kṣiṇoty evam-ādinā kathāṃ vicchinatti, sa kaṇṭhe-guṇena. na a-bhinna-pratyaya-viṣayāḥ, katamasya ekasya. vyatirekasya. asiddhau, yathā katame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti. katipaya-avayava-pratipattau darśane ’lpa-avayava kathañcana | (105ab) nīla-ādīnāṃ hi cakṣurkathañcana | tad-a-prasiddhāv arthasya svayam eva kathañcana | na eva vācyam upādāna-bhedād bhedakathaṃcana | nityaṃ tam āhur vidvāṃso yaḥ kathañcana | bhedānāṃ bahu-bhedānāṃ tatra kathañcana || anyatve tad a-sambaddhaṃ siddhā ato kathañcana || kāraṇa-āropataḥ kaścid ekakathañcana || tasmāt prameya-adhigateḥ sādhanaṃ kathañcana || yad a-pramāṇatā abhāve liṅgaṃ tasya kathañcit kartāra ity ukta-prāyam. yā apy etā kathañcit kārya-rūpatve ’bhāva-ayogāt. tasmād kathañcit kāryatve ’bhāva-ayogāt, pūrva-vat kathañcit kvacit kadācid viveka-hetor abhāvāt. an kathañcit kvacid upayujyamānās tad-upajananakathañcit taj-janyam alpaṃ syān na vijātimat |

kathañcit SV_07907 PV_03352 V1_03710 PV_04167 SV_03608 SV_14406 SV_15601 SV_12901 SV_17508 SV_16906 VN_01601 V3_13402 SV_13515 SV_16220 V3_07704 SV_09106 SV_09103 VN_00603 HB_01607 VN_00920 V1_00304 PV_04074 SV_15310 SV_15814 SV_11716 V3_12606 PV_03048 SV_09412 V3_07207 SV_10322 SV_06121 VN_01520 VN_05303 V2_07910 SV_16314 SV_14706 SV_08801 V2_09802 SV_01512 V3_12611 SV_07416 SV_09121 SV_08723 SV_01511 V2_09801 SV_16912 PV_03367 V3_05705 SV_15724 PV_02009 V3_13404 SV_17525 SV_15528 SV_09622 V3_08003 SV_14213 SV_05124 SV_08603 SV_13310 PV_04254 SV_09315 V3_07011 PV_03200 V1_01211 PV_02247

516

ca sā evaṃ prasajyate pradīpa-ghaṭa-vat. ’pi ity arthasya iṣṭā prameyatā || yathā ’pi ity arthasya iṣṭā prameyatā ||42|| yathā ’pi sādhyatā || sarvasya ca a-prasiddhatvāt tathā pratipattir bhavati. evam anyatra api tasmāt tad-an-upakārāt tena na apekṣyante rūpaṃ varṇānāṃ sarvatra a-viśiṣṭam iti yathāvarṇa-anukrama-upakāra-anapekṣaṇe tair yathā satya-abhidhānam api. tatra ekasya vacanasya pracura-adhyetṛkāṇām api kasmiṃścit kāle na atiśayas tatra sarvathā na asti, -sādhane tasya upayogaḥ, a-sambandhāt. na hi a-calita-avasthā-svabhāvānām a-kṛtakānāṃ mantra-a-mantrayor a-parijñānāt. upadeśe ’pi -rūpā api khalu jñeyatva-ādayo dharmāḥ an-uṣṇa ity api. svabhāva-antarasya asataḥ teṣv avaśyaṃ śabda-pravṛttyā bhāvyam. -a-bheda-sattāṃ vā sādhayanti, asatsv api vyāpāreṣu niyuṅkte. yadi nāma kadācit kiñcit -vyavahāra-viṣaya iti. na eva kaścit kvacit smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ eṣa siddhāntaṃ sva-icchayā eva gṛhītavān | kvacit tathā-dṛṣṭānām apy arthānāṃ punaḥ asya śrāvakaḥ syāt. tac ca na śakyam, tasya khyāpyante. na evaṃ jāti-sambandha-ādayaḥ na ekānta-grāhiṇyaḥ syuḥ. tasmād yathā -kāryeṣu jātir vā yayā anveti vibhāgataḥ || nityaḥ sukha-ādy-ātmako ’nyo vā iti yathānityaḥ sukha-ādy-ātmako ’nyo vā iti, yathā-upakārāt tat-kārya-vyapadeśaḥ. yady asya ghaṭena añjalinā vā udaka-ānayanaṃ yathāabhāvāt. yasya kasyacid atiśayasya tatra uttaram abhidhātavyam iti, api tu yathāsarvatra śaṅkā-utpatteḥ, sarvasya kvacit -ādi-prayogas tasya iṣṭa-phalasya karmaṇaḥ a-vācyatā syāt. tathā ca sarvaḥ sarvasya pariṇāmo vā a-vyatirekiṇyāḥ. viśeṣe vā -avyabhicāraḥ, kvacid deśe kānicid dravyāṇi -avyabhicāraḥ. kvacid deśe kānicid dravyāṇi ’bhāvaḥ. na eva abhāvaḥ kaścit, sarveṣāṃ tasya kevalasya yo na tat-svabhāvaḥ sa punaḥ vā na asti iti matir na bhavati. na ca asyāḥ tasmāt kaścid a-kārako ’pi iti. tathā api yuktas tad-bhāva-niścayaḥ ||21|| yadi -mātreṇa ayuktaḥ pratiṣedhaḥ. api ca yadi bahulaṃ pratipatti-darśanāt. tato ’pi samudbhavat | tad-anyasya api hetutve prasiddheṣu nir-upākhyeṣu saty api viṣaye na puruṣa-icchā-vṛttayas teṣāṃ yathā| nityād utpatti-viśleṣād apekṣāyā ayogataḥ | sādhanaṃ syāt. na hy arthasya kenacit anityaś ca iti. vastubhir na āgamās tena kiṃ tarhi bhāva-svabhāva eṣa yad ime tena ca sādhya-dharmeṇa vyāptir yadi tena ca sādhya-dharmeṇa vyāptir yadi tasya idaṃ nāma abhāva iti. tathā api | tadvattā a-niścayo na syād vyavahāras tataḥ yat tasya janakaṃ rūpaṃ tato ’nyo janakaḥ ca, sthiteṣv anyeṣu śabdeṣu śrūyate vācakaḥ -a-bhinnaḥ kim asya ātmā bhinno ’tha dravatā sattā-svabhāvo hetuś cen na sattā sādhyate sattā-svabhāvo hetuś cen na sattā sādhyate || na ekaṃ citra-pataṃga-ādi rūpaṃ vā dṛśyate | yuktā tad-gaty-abhāve tu śabda-bhede smṛtiḥ tasmāt tat-kāraṇa-a-bādhī vidhis taṃ bādhate

katham kathañcit tat-pratipattim antareṇa adṛśyakathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ | kathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ | kathañcit tena na kṣamaḥ | karma-ādi-bhedakathañcit taiḥ prayuktās tathā eva pratīti-hetavo kathañcit. na apy asya idam iti sambandham arhati, kathañcit prayuktād api phalaṃ syāt. varṇā eva hi kathañcit prayuktair api yat kiñcid vākyaṃ kathañcit saṃvādena a-viśiṣṭasya tad-vacana-rāśes kathañcit saṃhāra-sambhavāt. punaḥ sambhāvitakathañcit sata eva bhāvād iti cet, yathā na asti, kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātmakathañcit sthitānāṃ pūrva-avasthā-tyāgam antareṇa kathañcit svabhāva-viveka-a-pratīter anyatra kathañcid a-vastūnām api buddhyā vyavasthāpanāt kathañcid a-vyavasthāpanāt. sarvathā akathañcid a-vyavasthāpiteṣu vidhi-pratiṣedhakathañcid atīta-anāgata-ādiṣu nānā-eka-arthakriyā kathañcid atra-bhavato darśana-patham atikrāmet, kathañcid anupalabdho ’py asad-vyavahāra-viṣaya kathañcid anusmarato na bhavati. asti vā anayor kathañcid anyaṃ sa punar grahītuṃ labhate na kim | kathañcid anyathā-bhāvaḥ, yathā kvacid deśe kathañcid apy a-pariṇāmāt. indriya-saṃskāra-ādayo kathañcid apy an-upakāryatvād an-upakāriṇā vyaktā kathañcid apy anena asato niścinvatā prameyā kathañcid api vijñāne tad-rūpa-an-avabhāsataḥ | kathañcid api viśeṣitas tat-svabhāvaḥ prasādhito kathañcid api viśeṣitas tat-svabhāvaḥ sādhito kathañcid abhāvaḥ sidhyet tat-phalaṃ na asti iti kathañcid abhimataṃ syāt, udakam ānaya ity eva kathañcid asata utpattau, so ’tiśayas tatra asan kathañcid uttaraṃ vācyam, uttaraṃ ca āśrayakathañcid upakārāt, tad-ajñāne tad-aṅgakathañcid upakārāt pācakaś citratvād upakārakakathañcid upayogī iti na kaścit kutaścid anyaḥ kathañcid ekatva-hānir iti yat kiñcid etat. kiṃ ca, kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. kathañcid dṛṣṭāni punar anyathā anyatra dṛśyante, kathañcid bhāvād iti cet, yathā te na santi, sa kathañcid bhāvī vyakter indriya-saṃskāraḥ. tatkathañcid bhāve sambhavo ’bhāveṣu tathā abhāvāt. kathañcid bhedāt sahakāriṇo ’-kārakāḥ syuḥ. kathañcid vipakṣe ’-darśana-mātreṇa akathañcid vipakṣe ’-darśana-mātreṇa akathañcid vipralambha-sambhavāt. kiṃ ca, parimita kathaṃcid viṣaya-ākṛti || yathā eva āhāra-kālakathañcid viṣayiṇam a-smaran smāryate. na hy asad kathañcid vṛtteḥ. yad api prayoktā phalam aśnuta kathañcin na upakāryatvād anitye ’py a-pramāṇatā | kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ kathañcin nāntarīyakāḥ | pratipattuḥ prasidhyanti kathañcin niyuktāḥ phala-dāḥ. tat tarhi rūpaṃ kathañcin niścīyate, na virodha-vyabhicārāv iti na kathañcin niścīyeta, tadā na virodha-vyabhicārāv katham (270ʼb) | anyo ’nyasya vināśaḥ. na hi katham | (101ab) yadā sāmānya-grāhiṇo vijñānasya katham | (170ab) tatra na brūmo ’nyasya tajkatham | (257ab) na dhvanir ato bhinnas tena saha katham | a-bhinnā ity ucyate buddhes tad-rūpāyā a katham | an-anvayo hi bhedānāṃ vyāhato hetukatham | an-anvayo hi bhedānāṃ vyāhato hetukatham | citraṃ tad ekam iti ced idaṃ citrataraṃ katham | tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ katham | parāpara-prārthanāto vināśa-utpatti-

katham PV_02167 PV_03138 PV_03443 PV_03466 PV_03072 PV_03255 PV_03174 PV_03134 PV_03183 PV_03513 PV_03485 PV_03508 SP_00007 PV_04251 PV_02177 PV_04218 PV_03373 PV_03371 PV_03432 PV_03440 PV_04284 PV_03167 PV_04026 PV_03405 PV_02088 PV_02090 V1_01212 SV_09518 SV_11901 SV_13218 SV_03117 V3_07508 V1_01006 V1_02501 SV_10424 V3_10110 SV_11015 V2_06703 V3_11607 PV_04059 V3_02210 V3_03312 SV_06701 VN_02807 SV_02722 V3_01411 SV_05908 V3_12410 V3_12408 SV_09017 V3_04803 V3_12009 SV_01618 SV_10011 V2_08213 V3_01411 SV_16602 V1_01801 V3_10205 SV_10420 PV_04253 HB_02701 SV_01626 V3_04207 SV_03926

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|| śatadhā viprakīrṇe ’pi hetau tad vidyate || pratibhāsa-a-viśeṣaś ca sa-antara-anantare || atha ātma-rūpaṃ no vetti para-rūpasya vit | jñātatvena a-paricchinnam api tad gamakaṃ | anyeṣu satsv adṛśye ca sattā vā tadvataḥ | muktvā taṃ pratipadyeta sukha-ādīn eva sā | pūrvāpara-parāmarśa-śūnye tac cākṣuṣe | iti ced bhinna-jātīya-vikalpe ’nyasya vā | abhāve nir-vikalpasya viśeṣa-adhigamaḥ | a-gṛhītvā uttaraṃ jñānaṃ gṛhṇīyād aparaṃ syād a-kramo ’-dīrghaḥ kramavān a-kramāṃ -artha-pratyayau paścāt smaryete tau pṛthak kathaṃ dviṣṭho ’-dviṣṭhe sambandhatā | na tasyā jananaṃ rūpaṃ tat tasyāḥ sambhavet | na a-kāraṇam adhiṣṭhātā nityaṃ vā janakaṃ | na tasya vyabhicāritvād vyatireke ’pi cet | sa ca artha-ākāra-rahitaḥ sā idānīṃ tadvatī | sā ca anityā na jātiḥ syān nityā vā janikā | dhiyo ’-nīla-ādi-rūpatve sa tasya anubhavaḥ | dṛṣṭyā vā a-jñāta-sambandhaṃ viśinaṣṭi tayā | bhāvo hi sa tathābhūto ’bhāve bhāvas tathā sa ca na arthe ’sti taṃ vadann artha-bhāk | idānīṃ sādhya-nirdeśaḥ sādhana-avayavaḥ śaktir hetus tato na anyo ’-hetuś ca viṣayaḥ | dṛśyaṃ pṛthag a-śaktānām akṣa-ādīnāṃ gatiḥ ced buddhi-bhedo ’stu paṅktir dīrghā iti vā a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau | dharmo viruddho ’bhāvasya sā sattā sādhyate syāt para-adhīnaṃ sambandho ’nyasya vā yadi | aneka-śabda-saṅghāte śrutiḥ kalakale | yan na niścīyate rūpaṃ tat teṣāṃ viṣayaḥ | dharmo viruddho ’bhāvasya sā sattā sādhyate | pūrvāpara-parāmarśa-śūnye tac cākṣuṣe saṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ evaṃ syāt. anupalabdher eva iti cet. tatra tena eva niścayaḥ kriyata iti cet, -abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt -abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve īpsitaiḥ | sādhya-arthair hetunā tena īpsitaiḥ | sādhya-arthair hetunā tena na anumānaṃ pramāṇam iti. pratibandho ’pi sāmānyād vyatirekiṇaḥ ||142|| yo ’pi manyate anukramaṃ sādhanasya jānāty eva hi, jānan agni-sattā-bhāvanā-vimuktayā buddhyā katham atas tat-siddhiḥ. sidhyan vā eva tad-arthitayā upagamāt. so ’-jānānaḥ ’stitvaṃ vyavacchidyeta. vyavacchede vā asti ity anvayinam eva hetum āha. atra api a-paśyan vibhāga-abhāvād bhāvānāṃ nityo ’-sparśatvād iti. -abhāvaḥ kathyate. so ’parasya api tulya iti ’nupalambhasya a-sādhanatvād iti. -kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. -kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. yadi ca na viṣayī-kṛtam eva tat sādhanena, ’py atīndriyeṣv a-pratipattir iti cet. bhedān ayaṃ sāmānya-darśana-balena anvayan tayor ekasya nivṛttir aparasya vṛttir iti -vidhāyā anupalabdher abhāva-gatiḥ. sā punaḥ iva tad dṛṣṭe kārye ’pi gamyate || ekaṃ abhāva-vyavahāraṃ vā pratiyoginaḥ sādhayati. eva upalabhyeta viśeṣa-abhāvāt. anyac cet viśeṣa-abhāvāt. viśeṣe ca uktam. anyac cet, -nimittam ekaṃ sāmānyaṃ na sarvam iti cet.

katham katham | rāga-ādy-a-niyamo ’-pūrva-prādur-bhāve katham | śuddhe mano-vikalpe ca na krama-grahaṇaṃ katham | sārūpyād vedanā-ākhyā ca prāg eva katham || a-dṛṣṭa-dṛṣṭayo ’nyena dṛṣṭā dṛṣṭā na katham || a-prāmāṇye ca sāmānya-buddhes tal-lopa katham || a-vicchinnā na bhāseta tat-saṃvittiḥ katham || anyatra gata-citto ’pi cakṣuṣā rūpam katham || alāta-dṛṣṭi-vad bhāva-pakṣaś ced katham || asti cen nir-vikalpaṃ ca kiñcit tatkatham || ātmani jñāna-janane svabhāve niyatāṃ ca katham || upakuryād a-saṃśliṣyan varṇa-bhāgaḥ katham || krameṇa anubhava-utpāde ’py artha-artha katham || krameṇa bhāva ekatra vartamāno ’nya-niḥ katham || tataḥ svabhāvau niyatāv anyonyaṃ hetukatham || tasmād anekam ekasmād bhinna-kālaṃ na katham || na a-sādhyād eva viśleṣas tasya nanv katham || na arthād bhāvas tadā abhāvāt syāt katham || nāma-ādikaṃ niṣiddhaṃ prāṅ na ayam katham || yadā saṃvedana-ātmatvaṃ na sārūpyakatham || yasmād dvayor eka-gatau na dvitīyasya katham || ye ’-para-apekṣa-tad-bhāvās tad-bhāvakatham || śabdasya anvayinaḥ kāryam arthena katham || sa-ābhāsa-ukty-ādy-upakṣepa-parihārau katham || sa eva yadi dhī-hetuḥ kiṃ pradīpam katham || saṃyogāc cet samāno ’tra prasaṅgo hemakatham || saṅkhyā-saṃyoga-karma-āder api tadvat katham ||12|| yady eṣa niyamaḥ – sva-abhidhānakatham ||191|| sattāyāṃ hi sādhyāyām. sarvas tadkatham ||237|| na hi siddhaṃ sat param apekṣate. katham ||255|| atha api syāt – pratiniyatāḥ te katham ||57|| iyam eva khalu niścayānāṃ svārthakatham ||62|| sattāyāṃ hi sādhyāyāṃ sarvas tadkatham ||8|| na hi idam iyato vyāpārān kartuṃ katham a-cetano ’rtho vyavasthāpayet, katham a-dṛṣṭāntikā asattā-siddhiḥ, sakatham a-niścayān niścayaḥ. vyatireka-a-niścayo katham a-niścinvan pratipadyeta. atha kiṃ na eva katham a-niścinvan pratipadyeta. mā bhūt puruṣakatham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy katham a-pratipāditaḥ || ukto ’n-ukto ’pi vā katham a-pratipāditaḥ ||19|| yadi kiñcit kvacic katham a-pramāṇasya. ata eva tulya-kakṣatvāt. katham a-bhinnam artham antareṇa bahuṣv ekā katham a-vikala-antaḥ-karaṇaḥ pratijñām eva katham a-viparyasto nāma. tad-ākāra-samāropakatham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣakatham a-vṛkṣa-vyavacchedaṃ pratipadyeta saṅkete. katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa katham a-saṃsṛṣṭa-anya-ākāravatyā buddhyā katham a-sapakṣa-apekṣayā bhede ’sato ’nkatham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti katham a-sādhanaṃ vyatirekaṃ sādhayet. mṛdaḥ katham a-sāmarthyam. siddhe hi bhāve kārako na katham a-sāmarthyam. siddhe hi bhāve kārako na katham atas tat-siddhiḥ. sidhyan vā katham akatham atīndriyaś ca nāma pratyakṣa-ādi-viṣayaś katham an-upalakṣako nāma. na hi yato yatra jñāna katham anitya-abhāva-vyatireko ’nitye sādhye katham anumānam. kathaṃ ca na syāt, dṛṣṭāntakatham anekasmāt kleda-vad dugdha-vāriṇaḥ | drava katham anya-bhāvas tad-abhāvo yena anya-bhāvakatham anya-bhāve tad asti. upacāra-mātraṃ tu katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. katham anyato ’nyatra pratyaya-vṛttiḥ, tat-

katham V2_08314 PV_04100 HB_03805 HB_03807 SV_04009 V1_00608 SV_01710 V2_10003 SV_16609 SV_05518 VN_04513 SV_16504 SP_00003 SP_00003 SV_14113 V3_10111 HB_03014 V2_05814 SV_09210 SV_09420 V3_07302 SV_09211 SV_14303 SV_01501 V2_09709 SV_04005 SV_05607 SV_04210 SV_04006 SV_10422 SV_02408 SV_02809 V3_12504 V2_05813 SV_10516 V3_06704 SV_14424 SV_05408 SV_09601 V3_07511 SV_16817 V3_08904 PV_04004 V3_00209 SV_03922 V1_01507 V3_07703 SV_09612 PV_02234 V1_02311 V2_08504 SV_14117 V3_05003 SV_09804 V2_07611 HB_00901 SV_11428 V2_04903 SV_16309 V3_03101 SV_09609 V3_07607 SV_07910 SV_14621 SV_10404

518

vastuto bhāvaḥ. sa ca ātmānaṃ parityajya | tulya-kakṣyāṃ yathārthaṃ vā bādheta vā. sa ca hetuḥ svabhāvatas tad-dharma-bhāvī ca abhāvāt, a-tad-dharma-bhāvī ca syāt. atha vā jñānād a-vyatiriktam ekasmāt sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, api kim ||24|| sannidhānāt tathā ekasya matā api kim ||70|| sannidhānāt tathā ekasya -artha-sambaddhā āgama-pravṛttir atīndriyā na samāna iti. tad eva tāsāṃ sāmyam iti cet. -śabdam eva vā vetti, na nāsā-śabdam, sa iti bhedaś ca kiṃ-kṛtaḥ | tadvat puṃstve || para-apekṣā hi sambandhaḥ so ’san apekṣate | saṃś ca sarva-nir-āśaṃso bhāvaḥ ayaṃ vibhramaḥ syād ānupūrvī iti. sā ca hy a-vipakṣa-śabdena ucyate. tata eva nāma. yadi salila-upalambha-abhāvaḥ, sa asattā bhāvasya, upalambha-nivṛttyā vā kathaṃ pratividadhyāt. vacane vā asya arthasya kvacid abhāvān nir-viśeṣaṇā eva sā. arthasya abhāvān nir-viśeṣaṇā eva sā. na icchet. tena a-vacanam. tad eva idānīṃ bhāvasya svabhāva eva samarthitaḥ syād iti pratiṣedhaḥ kriyate, na ca so ’pi yukta iti, pratiṣedhaḥ kriyate, na ca so ’pi yukta iti tan na, yasmāj jñānād a-vyatiriktaṃ ca -jñāne dvāv ākārau paśyāmaḥ. a-paśyantaś ca kathaṃ vikalpasya viṣayaḥ. anyato vā artha-antaraṃ vrajet ||71|| jñānasya rūpaṃ vyoma-kusuma-ādi dṛṣṭāntaḥ. tad asat avinābhāvas tadutpatteḥ. svabhāva idānīṃ a-liṅgaṃ niścaya-jñānaṃ bhavati. tat -ayogād iti. atra idam eva punar vācyam – hy abhāvaḥ, anupalabdhir upalabdheḥ. sā santi pradhāna-ādayo ’nupalabdher iti. tatra santi pradhāna-ādayo ’nupalabdher iti. tatra bhāvasya nāśena na vināśanam iṣyate ||275|| vyaktayo vijñāne pratibhāsanād iti cet. ca. tatra yadi bhāva-dharmo hetur ucyate. sa ca. tatra yadi bhāva-dharmo hetur ucyate, sa api śabda-ātmakatve tulyaḥ paryanuyogaḥ -kṣipta-vat. tathā ca ayam atra akiñcitkaraḥ ka āgamaḥ | bādhyamānaḥ pramāṇena sa siddhaḥ kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa buddhau pratibhāty a-pratibhāsamānaṃ ca -vat. an-anuyaṃś ca enāṃ pratyakṣeṇa -śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ -śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ || yasya ātmā vallabhas tasya sa nāśaṃ prāk paścād apy ātma-a-pracyuteś caitanyasya -sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. ca puruṣa-vyāpārāt. tasmān na apauruṣeyaḥ. ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. -niyamam arthāt sūcayati iti siddho ’nvayaḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā. na yuktaḥ, anya-viruddhayor api vipakṣatvāt. vā vivakṣā-vyaṅgyāḥ, na artha-āyattāḥ. tataḥ sāmānyasya ca vastuno ’nyatvena a-vācyatvāt. sa tad-virodhī dharmo yukto ’-dharmaś ca. evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. vidhi-viṣayo ’stu. tad api na iti cet. vidhi-viṣayo ’stu. tad api na iti cet, vyaktiṣv anvayinaḥ pratyayasya ayogāt. -utpattiḥ. sā niḥ-svabhāvasya kathaṃ syāt. tad-abhāva-asiddhau nivartye ’pi saṃśayāt.

katham katham anyatra bhaved iti. artha-antare tu gamye katham anyathā || prāmāṇyam āgamānāṃ ca prāg eva katham anyathā kriyeta, vastūnāṃ svabhāva-anyathā katham anyadā api sādhanaṃ kasyacit. tasmāt katham anyasya punar jñānasya rūpaṃ syād vyaktykatham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. katham anyasya sannidhiḥ | gomān ity eva martyena katham anyasya sannidhiḥ | gomān ity eva martyena katham anyena siddhā. anyac ca evam āgamakatham anyonyasya sāmyam. tat-sambandhād iti cet. katham apaśabdāc chabdaṃ pratipadya tato ’rthaṃ katham api jñānī kaścit kathaṃ na vaḥ ||313|| na katham apekṣate | saṃś ca sarva-nir-āśaṃso bhāvaḥ katham apekṣate || dvayor eka-abhisambandhāt katham apauruṣeyī. buddhi-viṭhapanakatham abhāva-niścayaḥ. yasmād idam iha katham abhāvaḥ kasyacit pratipattiḥ pratipattikatham abhāvaḥ, kārya-vyatireke ’pi kāraṇa-abhāvakatham abhāvo ’n-uktaḥ. atha abhāvam eva na katham abhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi katham abhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi katham abhāvo na asti iti. yat punar etad arthakatham abhūto nāma. tasmān na anyo ’nyasya vināśo katham ayuktaḥ, anupalambhād abhāva-siddheḥ. nanu katham ayuktaḥ, anupalambhād abhāva-siddheḥ. nanu katham artha-antaraṃ vrajet ||71|| jñānasya rūpaṃ katham artha-dvaya-kalpanena ātmānam eva katham arthakriyā. svalakṣaṇe ca anityatva-ādy-akatham arthānāṃ sāmānyam, tasya teṣv abhāvāt. tad katham avagantavyaṃ yena evaṃ syāt. anupalabdher katham avinābhāvaḥ. svabhāve ’py avinābhāvo bhāva katham asati samārope bhavad vyavaccheda-viṣayaṃ katham asato ’nvaya-pratiṣedha iti. vastu-rūpakatham asattā bhāvasya, upalambha-nivṛttyā vā katham asad-vyavahāra-vidhiḥ, sad-vyavahārakatham asad-vyavahāra-vidhiḥ sad-vyavahārakatham asan vināśo bhāvaṃ nāśayet. ato ’-vināśī katham asiddha-upakārāṇāṃ pratibhāsa iti sa eva katham asiddha-sattāke syāt. yo hi bhāva-dharmaṃ katham asiddha-sattāke syāt. yo hi bhāva-dharmaṃ katham asya artho vidita iti. puruṣo hi svayaṃ katham asya sthāpayitā. tad ayaṃ na kenacit katham āgamaḥ || tad-viruddha-abhyupagamas tena katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam katham ātmanā anyaṃ grāhayed vyapadeśayed vā. na katham ātmany anviyāt. a-jñāte ’rthe buddher katham ātmasāt kuryāt. a-vyavaccheda-rūpā api katham ātmasāt kuryāt. sa ca svayaṃ sva-vācā katham icchati | nivṛtta-sarva-anubhava-vyavahāra katham iti cet, ayam aparo ’sya doṣo ’stu. na tv katham idaṃ gamyate – na dhūmo ’gniṃ katham idaṃ gamyate ’n-ātyantiko dhvanir anyo vā katham idam avagamyate – prayatna-anantara-bhāvi katham idānīṃ kṛtako ’vaśyam anitya iti katham idānīṃ kṛtako ’vaśyam anitya iti katham idānīṃ gamyate sato ’vaśyaṃ naśvaraḥ katham idānīṃ tat-pratiniyama-saṃsādhyaṃ tadkatham idānīṃ dvayor api prāmāṇyasya vastukatham idānīṃ dharma-phalam iṣṭam a-dharma-ātmano katham idānīṃ na tīrtha-snāna-ādir a-dharmakatham idānīṃ na pratiṣedha-viṣayaḥ. vidhikatham idānīṃ na pratiṣedha-viṣayaḥ, vidhikatham idānīṃ pācaka-ādiṣv a-bhinnena vinā apy katham idānīṃ bhavaty abhāvaḥ śaśa-viṣāṇam itykatham idānīṃ bhāvasya svayam anupalabdher abhāva

katham SV_05218 V1_03201 SV_12404 SV_09109 V3_07802 HB_01801 SV_03120 V3_01201 V3_00410 SV_14816 SV_03901 SV_12321 V3_04407 SV_03720 SV_14502 SV_01306 V2_09602 VN_01118 SV_13703 SV_03423 SV_06716 V3_12106 V2_05405 VN_05616 SV_05108 HB_01803 SV_06609 SV_05611 HB_01708 SV_13128 SV_03709 SV_06721 HB_03103 SV_12324 SV_17520 SV_02001 SV_05313 VN_00717 HB_03616 HB_01705 SV_13316 V1_00306 V2_08405 SV_07118 V3_08809 V2_08301 SV_10014 V3_06503 PV_03247 V1_01911 PV_03377 VN_01611 SP_00009 PV_03403 VN_02001 V2_08514 SP_00018 SV_10517 V3_06705 SV_10420 V3_09203 HB_03410 SV_04810 PV_03156 VN_01521

519

tāsāṃ na ity a-graho dhiyā | (104ab) iyaṃ pratītiḥ, na sārūpyād iti cet, atha tasmān na kiñcid a-śakya-kriyam eṣām. -uṣṇaṃ sad eva artha-antaraṃ niṣidhyata iti. bhavān vipakṣaṃ pratyeti. sādhya-abhāvam. virodhaḥ. na kevalaḥ karoty eva iti cet, sa -antara-vad a-niścitaṃ kathaṃ tair gṛhītam. ca śāstra-upagame ’pi vādino nirastaḥ. tasya anyatra vastutaḥ pratibandhāt. karoti ity akiñcitkaro na apekṣyaṇīyaḥ. tat bahir iva parisphuratāṃ sāmānyam ity ucyate, ca puruṣa-kṛteḥ. tatra apy apauruṣeyatve ’rthaḥ sapakṣaḥ. tad-abhāvo ’-sapakṣaḥ. sāmānyaṃ saṅkhyā saṃyogo vā sambhavati. ity āha, sa kathaṃ tato bhāva-nāśam icchet. a-nivṛttiḥ. abhyupagamāt siddham iti cet. a-nivṛttiḥ. abhyupagamāt siddham iti cet, kim eko bhāva āhosvin nānā. ekaś cet, eva tad anya-vaikalyān na upayuktam iti cet. vyāvṛttād dvayor eka-abhidhānād ity uktam. icchā-adhīnatvāt, yadi hi na prayoktur icchā cet, na iti sā eva nivṛtter nivṛttir asataḥ asato na nivṛttir iti nivṛtter nivṛttiḥ pratipattyā eva nigrahasthānatvam, a-jānānaḥ -utpatter artha-saṃvāda-itarau, a-yogyāt. kevalo ’pi samarthaḥ san param apekṣamāṇaṃ | yathāsvaṃ śabdā bhinnam artham abhidadhānāḥ tat-pratibhāsino vijñānasya api bhedāt. kṣaṇikatvāt, uktam atra yādṛśasya kriyā. sa syāt teṣām a-vyāpitā yadi | (253ab) -saṃyoga-sattānāṃ ca bahutvān nagaram iti -svabhāvānām anyonya-rūpa-a-śleṣāt eka-darśanād anya-abhāva-pratītir iti cet, -abhyudaya-hetavo ’nyathā ca varṇyante. tat -vṛtteḥ. evaṃ sati. paraspara-viruddha-arthā nivṛttir hetutvena ākhyeyā. a-pratibandhe hi utpādayati. evaṃ sati tad ekam upakuryus tāḥ na rūpa-ādīnām ekena śabdena sambandhaḥ, etena eka-saṅkhyā-vivakṣā api pratyuktā. kartā. svarūpaṃ ca asya prāg api tad eva iti tat-svabhāvā eva punaḥ pratyayāḥ asiddham an-upanayanto ’n-apanayanto vā tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. vā. tasmāt pāta-abhāvaḥ pāta-pratibandhaḥ sa tasmāt pāta-abhāvaḥ pratibandhaḥ sa tad-rūpa-a-karaṇād akiñcitkaro na apekṣyate. -a-karaṇāc ca akiñcitkaro na apekṣyata iti. pūrva-vat. sa punar ayaṃ virodhaḥ na ato ’rthaḥ sva-dhiyā saha || bhinna-kālaṃ viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ sādṛśyād a-tad-ābhayoḥ | bhinna-ātma-arthaḥ ghaṭatvāt, tad-rūpasya ca prāg asattvāt, asau pravartate | upakārī hy apekṣyaḥ syāt īkṣaṇe ’-kṣamā | bhūtaṃ paśyaṃś ca tad-darśī a-niścaya-phalatvād an-ārambha eva vādasya. – tad-abhāve ’py agnau bhavati iti. | bhāve hy anyasya viśliṣṭau śliṣṭau syātāṃ -vyavahāra-vidhiḥ, sad-vyavahāra-niṣedho vā. -vidhiḥ sad-vyavahāra-pratiṣedho vā. abhāva-gatiḥ. sā punaḥ katham anumānam. -indriya-āyur-nirodha-lakṣaṇatvān maraṇasya. hi hetoḥ saty eva sādhya-dharme bhāvaḥ. | ucyate tena tebhyo ’sya a-vyavacchede ucyeta vṛkṣa-vat | mālā-bahutve tac-chabdaḥ asata utpattau, so ’tiśayas tatra asan

kathaṃ katham idānīṃ vyaktīnāṃ tatra jñāne sāmarthyakatham idānīṃ sato rūpaṃ na nirdiśyate. na idam katham idānīṃ satya-prabhavau mantra-kalpau katham idānīṃ sad asan nāma. na brūmaḥ sarvatra katham idānīṃ hetur a-vipakṣa-vṛttir ubhayakatham idānīm a-kṣepa-kriyā-svabhāvaḥ. nanv etad katham idānīm a-niścīyamānaṃ pratyakṣeṇa api katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti katham idānīm a-sambhavino ’rthasya pratipattir katham idānīm an-utpanna-atiśayas tad-avastha eva katham idānīm anya-apohaḥ sāmānyam, sa eva khalv katham idānīm apauruṣeyam a-vitatham. tathā hi katham idānīm abhāve sann ity ucyate. na vai tankatham idānīm asaty atiśaye khasya svabhāva iti katham idānīm asati vināśe bhāvo naṣṭo nāma. na katham idānīm ātma-siddhiḥ. parasya apy akatham idānīm ātma-siddhiḥ. parasya apy akatham idānīm idam ekatra a-vibhakta-ātmani niṣkatham idānīm upayukta-an-upayuktayor a-bhedaḥ. katham idānīm ekasya vyāvṛttasya anya-an-anugamād katham iyam ekatra api pravarteta. icchāyāṃ vā ka katham iṣṭā. abhāva-pratiṣedho hi bhāvo ’saty apy katham iṣṭā. nivṛtty-abhāvas tu vidhir vastukatham uttaram uttara-viṣayaṃ ca uttaraṃ brūyād katham utpattir iti cet, vikalpānām arthakatham upekṣeta. param an-ādṛtya etat prasahya katham eka-artha-buddhy-āśrayāḥ syuḥ. artha-antara katham eka-kāryāḥ. tad dhi tāsāṃ kāryaṃ tac ca katham eka-kṣaṇa-bhāvy anyathā syāt. yaś ca katham eka-deśa-vartinaṃ tac-chūnya-deśa-sthita katham eka-vacanam. tathābhūtānāṃ kvacid arthe ’katham eka-svabhāva-nimittaḥ śabdo bhinneṣu katham ekaṃ paśyann anyan na asti iti pratīyāt. katham ekatra viruddha-abhidhāyi dvayaṃ satyaṃ katham ekatra sā bhavet ||337|| yady eṣa katham ekasya nivṛttir anyasya nivṛttiṃ sādhayet. katham ekāṃ dhiyaṃ ca na | (106ab) bhinnānāṃ hy katham ekena eṣām āśraya-abhimatena dravyeṇa katham eko hi sva-sādhya-bhāva eva bhāvāt tena kathaṃ kadācit kriyā-virāmaḥ. yasya api kṣaṇiko kathaṃ kalakale ’rtha-antaram ārabheran. na hi kathaṃ kasyacit sādhanam. na ca tebhyo ’rthakathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā kathaṃ kenacit kriyate. abhāvaṃ karoti iti hi na kathaṃ kenacit kriyate. abhāvaṃ karoti iti hi na kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāvakathaṃ kriyā-pratiṣedho vināśa iti hi te bhāvakathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato kathaṃ grāhyam iti ced grāhyatāṃ viduḥ | hetutvam kathaṃ grāhyam iti ced grāhyatāṃ viduḥ | hetutvam kathaṃ grāhyas tadā syād dhīr an-arthikā || tac kathaṃ ghaṭo ’sti. na hi rūpa-antarasya sattve kathaṃ ca upakaroty asan || yady eka-arthakathaṃ ca upahata-indriyaḥ || śodhitaṃ timireṇa kathaṃ ca evaṃ jaya-parājayau, prativādino ’py kathaṃ ca tato ’nyato vā a-taj-janana-svabhāvād kathaṃ ca tau || saṃyogi-samavāyy-ādi sarvam kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmikathaṃ ca na syāt. tad-artha-pratiṣedhe dharmikathaṃ ca na syāt, dṛṣṭānta-anapekṣaṇāt. na hy kathaṃ ca maraṇam abhyupayan na caitanyam kathaṃ ca sa tal-lakṣaṇo dharmiṇi hetuḥ syān na kathaṃ ca saḥ ||96|| śabdaṃ hy eṣa prayuñjāno kathaṃ jāter a-jātitaḥ || mālā-ādau ca mahattvakathaṃ jāyate. jātau vā sarvaḥ sarvasmāj jāyeta

kathaṃ VN_01602 SV_05906 SV_05714 PV_03379 SV_01003 V3_11110 SV_08710 V1_03404 HB_00615 SV_15813 V3_00208 VN_03016 SV_14501 V3_08507 V3_10011 SV_11721 V2_09615 VN_01608 SV_11930 SV_17101 SV_01915 SV_17001 SV_09503 V3_07406 HB_03401 SV_06416 SV_07607 SV_02318 V2_08714 V2_08404 SV_07012 V1_01805 SV_10001 V2_08204 SV_14511 SV_08204 SV_03807 V3_03308 HB_02906 HB_02201 SV_02121 V2_09108 SV_05521 V2_08602 SV_02214 PV_03504 SV_05507 SV_13620 PV_02108 SV_10122 SV_08206 SV_03905 SV_07703 SV_03119 SV_00622 V3_08205 PV_03444 SP_00007 V3_03304 HB_03417 SV_02125 V2_06411 V2_09113 SV_10802 VN_05217

520

cet, yathā na asti, sa prakāras tatra asan vyavacchinnā na vā yadi | vyavacchinnāḥ ity uktam etat, sati vā kvacid an-āśritaṃ anubadhyate || anyathā hy a-tad-ākāraṃ ’tiprasaṅgaḥ uktaḥ. rāgasya an-upayoge a-sambhavāt saṃśayaḥ. rāgasya an-upayoge na sarvaṃ sarva-sādhanam ||173|| yad uktam. sā eva tayoḥ pratyāsattir atra vicāryate – na pratijñā-prayogaḥ. a-pradarśite prameye iti cet. nanu tad eva idaṃ paryanuyujyate asya a-prāmāṇyāt tat-siddham asiddham iti ’pi gamyata eva sādhya-sādhanayor virodhaḥ; yo hi vināśa iti kiñcin na ity āha, sa yat tarhi idaṃ viṣāṇī gotvād iti tat tarhi vipakṣa-vyatireko hetur ucyate, tadā tad-anya-vivekinā a-pratibhāsamāno rūpeṇa yo hi yatra na asti iti niścitaḥ, sa bhavan -niyamaḥ. api ca, yadi mṛt-piṇḍe ghaṭo ’sti, -an-atikramāt. vastu ca sambandhaḥ. sa punaḥ parokṣa-artha-sampratipattir iti tataḥ saṃśayāt. anyathā abhāvena niścitāt -vṛttī. te ca atyakṣe na abhimate. tat -mātrād iṣṭa-siddheḥ. tad-a-nirdeśe ca -mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā -prāptāv eva asad-vyavahārasya sādhikā iti, anya-gaty-abhāvāc ca vastuno na paramārthaḥ. ca tasya āśraya iti nirloṭhitam etat. syād a-hetukaḥ ||37|| iti saṅgraha-ślokau. syād a-hetukaḥ ||60|| iti saṅgraha-ślokau. -niyama-abhāvāt. yady artha-antaraṃ hetuḥ, ādhāra iti yācitaka-maṇḍanam etat. vastu-rūpam indriya-matayaḥ pratyāviśanti. na syāt. tasmān na iyam ākasmikī kvacit. syāt. tasmān na iyam ākasmikī kvacit. tarhi svabhāva eva asya yena sa naṣṭo nāma. kriyā kutaḥ, yad-apekṣaṃ vyañjakaṃ syāt. -pratibhāsasya eva vijñānasya jananāt. kas tarhi idānīm anayor bhedaḥ. na kaścit. darśanād eva asya ghaṭo na asti iti bhavati. bhāvaḥ so ’paraḥ svabhāvaḥ, yaś ca aparaḥ sa niṣpanne bhāve ’rtha-antarataḥ paścād bhavan niṣpanne bhāve ’rtha-antarataḥ paścād bhavan sambandha-ayogāt, atiprasaṅgāc ca. bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan bhavati tādṛśasya bhāvāt. anyādṛśād bhavan || pratīta-bhede ’py adhyakṣā dhīḥ -sāmānya-vādino ’pi hi bhinnā eva vyaktayaḥ. ca anyatra api tad-āśrayaḥ, na viśeṣaḥ. tat kalpyante yadi kāraṇam || kramavantaḥ bahavo ’rthā atīndriyāḥ | a-liṅgāś ca pācaka-ādiṣu. nanu tad eva idaṃ cintyate vivekino na ca teṣu vikalpa-pravṛttir iti -ādi-śūnyeṣu pradeśeṣu ghaṭa-ādy-utpattau tac ced ākāra-antara-vad a-niścitaṃ samagreṇa hetunā kārya-utpādo ’numīyate sa samarthena hetunā kārya-utpādo ’numīyate, sa sārūpya-graho ’rthaṃ ca na dṛṣṭavān | prāk ’pi tayor a-saha-bhāvataḥ | prasidhyati bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ sādhya-dharme ’saty api bhāvas tam upadarśya -a-darśane na anvaya-vyatireka-gater āśrayaḥ vyatīta-a-samprāpta-upalambhaṃ vā. tat tan na a-vināśa-svabhāve bhāve tad-anumānam. ity āgamasya anumānatvam uktam, tat uttaraṃ prasajyeta. atha uttaraṃ bravīti,

kathaṃ kathaṃ jāyeta. na ca sarvathā sataḥ kaścij janmakathaṃ jñātāḥ prāg vṛkṣa-grahaṇād ṛte ||115|| na kathaṃ jñāna-hetur iti. pratiṣedhasya ca vidhānāt kathaṃ jñāne ’dhirohati | eka-ākāra-uttaraṃ kathaṃ tac-chaktir upayujyate. śakty-upayoge hi kathaṃ tac-chaktir upayujyate, svabhāva-guṇasya kathaṃ taj-janaka-svabhāvād bhinno ’sya janakaḥ kathaṃ tat tasya darśanam iti. tayor hi kathaṃ tat-pratītir iti cet, svayaṃ pratipattau kathaṃ tata iti. a-sambandhāt. viṣaya-upanayanād kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham kathaṃ tato ’rtha-antarasya anupalabdhis tadkathaṃ tato bhāva-nāśam icchet. katham idānīm katham. tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ katham. tatra api sādhya-abhāvo vipakṣa iti tadkathaṃ tathā syāt. dṛśya-a-viveka-a-darśanayor kathaṃ tad-abhāvaṃ na gamayet. pramāṇa-antarakathaṃ tad-avasthāyāṃ na paścād-vad upalabdhiḥ, kathaṃ tad-āśrayaḥ syāt. āśrayaṇīya-ayogāt. ankathaṃ tad eva yugapad dveṣyaṃ ca kāmyaṃ ca. atha kathaṃ tad-bhāva-parāmarśena saṃśayaḥ syāt. kathaṃ tad-vaśāt pratītiḥ. na ca vacana-vṛtter eva kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā kathaṃ tayoḥ parokṣe ’rthe prayogaḥ. na eva kathaṃ tarhy a-bhinnasya vastunaḥ śabdena codane kathaṃ tarhi idānīṃ pradhāna-īśvara-ādi-kāryakathaṃ tarhi idānīṃ bhinnāt sahakāriṇaḥ kāryakathaṃ tarhi idānīṃ bhinnāt sahakāriṇaḥ kāryakathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ tarhi idānīm a-janakaṃ kuṇḍaṃ badarāṇām kathaṃ tarhi idānīm a-niścaya-ātmanaḥ pratyakṣād kathaṃ tarhi idānīm a-hetuko vināśa uktaḥ. kathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tadkathaṃ tarhi idānīm a-hetuko vināśo bhavati ity kathaṃ tarhi idānīm asaty a-bhinne vastuni jñānakathaṃ tarhi idānīm ekānta-vyāvṛtta-rūpeṣu bhāveṣu kathaṃ tarhi pṛthag-vacanam. vākya-bhedād etat kathaṃ tasya eva liṅga-liṅgi-bhāvaḥ. na ca atra kathaṃ tasya svabhāva-bheda-lakṣaṇatvād bhāvakathaṃ tasya hetuḥ syāt. phalasya api na avaśyaṃ kathaṃ tasya hetuḥ syāt. phalasya api parakathaṃ tā bhinna-dhī-grāhyāḥ samāś cet (108abʼ) kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. kathaṃ tādṛśaḥ syāt. tādṛśād dhi bhavaṃs tādṛśaḥ kathaṃ tādṛśī bhavet | tasmān na pratyabhijñānād kathaṃ tāsv a-bhinna-ākārā buddhir iti tulyaṃ kathaṃ tulye ’bhyupagama-nibandhane na varṇāḥ kathaṃ te syuḥ krama-vad dhetunā vinā | pūrva-sva kathaṃ teṣām abhāvo ’nupalabdhitaḥ ||199|| so kathaṃ teṣv api iti. cintitam etad yathā na teṣu kathaṃ teṣu bhavati. vyākhyātāraḥ khalv evaṃ kathaṃ teṣu bhinna-deśa-dravya-vartinaḥ kathaṃ tair gṛhītam. katham idānīm a-niścīyamānaṃ kathaṃ trividhe hetāv antar-bhavati. hetunā yaḥ kathaṃ trividhe hetāv antar-bhavati. hetunā yaḥ kathaṃ darśanena asya sārūpyaṃ so ’dhyavasyati || kathaṃ dviṣṭho ’-dviṣṭhe sambandhatā katham || kathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena kathaṃ dharmī sādhya-dharmavān ity ucyate. ata kathaṃ dhūmo ’gniṃ na vyabhicarati iti gamyate, kathaṃ na anupalambhād abhāvaḥ. na, sarvakathaṃ na anumānaṃ yāvatā na anityatā-abhāve katham. na ayaṃ puruṣo ’n-āśritya āgama-prāmāṇyam kathaṃ na uccārayati. tad idaṃ vyāhatam ucyate,

kathaṃ SV_09615 SV_06204 V3_07707 SV_01405 SV_10717 SV_12923 SV_13415 V3_10502 VN_01720 SV_07404 V1_00302 SV_16504 V3_11604 SV_09906 V2_07804 VN_01723 V3_00808 SV_13402 V3_01501 VN_01107 SV_06109 HB_02215 PV_03343 V3_05610 SV_08021 SV_11023 HB_03718 V3_09310 SV_09119 SV_01307 V3_03406 SV_11904 SV_08728 PV_03404 SV_12204 V1_03801 V3_03403 V2_08211 SV_10008 SV_02526 SV_04021 V3_03204 HB_03015 SV_09210 PV_03473 SV_04614 SV_16929 PV_02235 SV_03627 PV_03271 PV_03208 PV_04005 SP_00002 PV_02279 SV_01708 V2_10001 PV_03041 PV_03179 PV_03034 PV_03177 PV_03041 PV_03419 PV_03112 PV_04248 SV_02315

521

vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram iti apekṣate. a-śrotṛ-saṃskāraṃ ca bruvāṇaḥ vṛttiṃ bhāṣate sattāyāṃ ca avyabhicāram iti na asti iti niścitaḥ, sa bhavaṃs tad-abhāvaṃ punar na kiñcin na vyāpnoti. tan-nivṛttiḥ vā. yady anityaṃ yatna-sambhūtaṃ pauruṣeyaṃ | dhvanibhir vyajyamāne ’smin vācake ’pi śabdaḥ, prayatnānantarīyakatvād ity eṣa -upadarśanam antareṇa pratīter an-utpattiḥ, iti cet. so ’tīndriyam arthaṃ darśayan ca darśanam. na ca etac chabdānām asti iti | tadvat puṃstve katham api jñānī kaścit chabde. sambandhāt kiṃ-sambaddho ’yam iti -pratyayānāṃ kadācit tatra api sannidhānāt. -pratyayānāṃ kadācit tatra api sannidhānāt. -arthaḥ. sa pratijñā-vacane ’pi tulya iti pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam. na dhvanayo bhedena vācakebhyaḥ siddhā iti viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ ’n-anvayo nivartamānaḥ pravartamānaś ca -antara-vyavacchedaḥ, atha jñeya-ādi-padeṣu sa tarhi bhāvaḥ svabhāvena vināśam an-āviśan bhāvam eka-ātmatvena darśayat | tad a-dṛṣṭaṃ -jñāna-śabdās tan-nimittāḥ sādhyanta iti. -āpatteḥ (159c) asad dhi nir-upākhyaṃ jvālā-ādi-vad eva. tena syād api nir-doṣaḥ. āyātam a-prakāśyam a-saṃvaraṇīyaṃ ca -sadṛśīṃ śabda-viṣayam āha, tasya api sā ca sambandho niṣiddho bhavati iti. tathā api idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā so ’n-avadya-pakṣa-nirdeśe ’pi tulya iti dravyam iti ca svabhāva ucyate. sa eva khalv ayaṃ paryāyo bheda-āśraya ekasya | paśyato ’nya-akṣa-dṛśye ’rthe tad-a-vyaktaṃ pathika-agnitvāt. anantara-agni-vad iti. ’ham api īdṛśam ||43|| ity antara-ślokau. sarva-vastuṣu śāstraṃ bādhakam eva iti cet, anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. tan na pratijñā-artha-eka-deśo hetur iti. sva-vāsanā-prakṛter evaṃ pratibhāti. asti, tad aparasya bādhakaṃ bhavati. anyathā pratipatti-hetur vā, tasya api vā bruvāṇaṃ prati pratividadhad a-bruvāṇaḥ ’pi liṅge tāṃ tena sārdham a-paśyataḥ | iti cet. a-śabda-codite saty api sambandhe artha-kalpanām ayaṃ kurvāṇaḥ śabda-antareṣu -vyavahāra-guṇa-āśrayam || icchet prema śabda-prayoge khyāpayati. ṣaṇ-ṇagarī iti ca buddher api yady a-virodhitā | sa idānīṃ yady ekatvaṃ na yujyate | sā eva tāvat || tad-viruddha-abhyupagamas tena eva ca || rūpa-śleṣo hi sambandho dvitve sa ca | taj-je karmaṇi śaktāḥ syuḥ kṛta-hāniḥ anyathā eka-nivṛttyā anya-vinivṛttiḥ anyathā eka-nivṛttyā anya-vinivṛttiḥ || paraspara-viśiṣṭānām a-viśiṣṭaṃ gataḥ || smṛtir bhaved atīte ca sā a-gṛhīte | śrutayo niviśante sad-asad-dharmaḥ | asti ca anubhavas tasyāḥ so ’-vikalpaḥ | rūpaṃ dvi-rūpatāyāṃ vā tad vastv ekaṃ | vyakto ’n-ākārayaṃ jñānaṃ sva-ākāreṇa kim | ṣaṣṭhy-ādy-ayogād iti ced antayoḥ sa | tair vinā bhavato ’nyasmāt taj-jaṃ rūpaṃ | atha an-agni-svabhāvo ’sau dhūmas tatra

kathaṃ kathaṃ na unmattaḥ. abhāva-dharmaṃ tu bhāva-mātra kathaṃ na unmattaḥ, tat-saṃskārāya eva śabdānāṃ kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. kathaṃ na gamayet. pramāṇa-antara-bādhā cet (19c) kathaṃ na gamikā iti. uktam atra – na āgameṣu kathaṃ na tat | (251ab) avaśyaṃ hy anityam kathaṃ na te ||258|| krama-utpādibhir dhvanikathaṃ na pratijñā-artha-eka-deśaḥ. tasya eva akathaṃ na pratijñā sādhana-avayavaḥ. na hi pakṣakathaṃ na pratipatter bhedakaḥ. eka-pratiniyame kathaṃ na pramāṇa-antaram. te tarhi tatra akathaṃ na vaḥ ||313|| na khalv ete vaidikāḥ śabdā kathaṃ na vimṛśet. a-parijñāta-sambandhād garbhāt kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ svabhāvo kathaṃ na sādhanam. kevalasya a-sāmarthyād akathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ kathaṃ na siddhāḥ. vacanād artha-pratipatteḥ. na kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ kathaṃ na svabhāva-nānātvam ākarṣayati sukhakatham, na hy a-jñeyaṃ kiñcid asti yato bhedaḥ kathaṃ naṣṭo nāma, tat-svabhāva-vināśayoḥ kathaṃ nāma bhaved arthasya darśakam || iṣṭa-ankathaṃ nimitta-bhāve ’pi naimittika-bhāva-akathaṃ nimittaṃ syāt. kārya-karaṇa-lakṣaṇatvād kathaṃ nir-doṣo nāma. yāvatā doṣa-vipakṣa-sakathaṃ nirvoḍhuṃ śakyeta. sa tāvad ayaṃ hetur kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate, kathaṃ niṣiddho yāvad asya sambandho dharmo vā na kathaṃ nairātmya-siddhiḥ. abhyupagamena ca sakathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścayakathaṃ parabhāvasya śleṣaḥ syāt. na hi svabhāvakatham. pariṇāmo vā a-vyatirekiṇyāḥ. viśeṣe vā kathaṃ punaḥ || āloka-akṣa-manaskārād anyasya kathaṃ punaḥ pathika-agner vyabhicāraḥ. jvālākathaṃ punar asati bāhye ’rthe pramāṇa-prameyakathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ kathaṃ punar etad gamyate – nir-apekṣo vināśa kathaṃ punar etad gamyate nir-apekṣo vināśa iti. kathaṃ punar etad gamyate, vyavacchedaḥ śabdakathaṃ punar bhinnānām a-bhinnaṃ kāryaṃ yena tadkathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā kathaṃ pratipattiḥ. kasyacid api tasya tadkathaṃ pratividadhyāt. vacane vā asya katham kathaṃ pratītir liṅgaṃ hi na a-dṛṣṭasya kathaṃ pravarteta. na hi kaścid daṇḍaṃ chindhi kathaṃ prasiddhiṃ pramāṇayet. tatra a-virodhād kathaṃ premṇaḥ prakṛtir na hi tādṛśī | sarvathā kathaṃ bahuṣv eka-vacanam. na hi nagarāṇy eva kathaṃ bāhyaḥ sukha-ādy-ātmā iti gamyate || akathaṃ buddhir ekā citra-avabhāsinī || idaṃ vastu kathaṃ bhavet | tad-anya-upagame tasya tyāgakathaṃ bhavet | tasmāt prakṛti-bhinnānāṃ kathaṃ bhavet | doṣā na karmaṇo duṣṭaḥ karoti na kathaṃ bhavet | na aśvavān iti martyena na kathaṃ bhavet | na aśvavān iti martyena na kathaṃ bhavet | rūpaṃ dvi-rūpatāyāṃ vā tad vastv kathaṃ bhavet | syāc ca anya-dhī-pariccheda-akathaṃ bhavet || upacārāt tad iṣṭaṃ ced vartamāna kathaṃ bhavet || tayā eva anubhave dṛṣṭaṃ na kathaṃ bhavet || tābhyāṃ tad-anyad eva syād yadi kathaṃ bhavet || vajra-upala-ādir apy arthaḥ kathaṃ bhavet || sattā-sambandhayor dhrauvyād kathaṃ bhavet || sāmagrī-śakti-bhedād dhi kathaṃ bhavet ||36|| dhūma-hetu-svabhāvo hi

kathaṃ V2_08710 V3_00304 SV_02308 V2_08704 SV_02415 SV_09602 V3_07512 SV_01702 V2_09909 SV_06525 SV_15716 SV_09113 V1_02809 VN_01212 VN_06603 HB_03811 SV_13605 SV_14109 V3_12404 PV_03225 SV_02211 SV_13320 V3_12408 PV_02088 V3_05809 PV_03477 SV_04210 SV_17212 PV_03250 SV_14525 V3_10103 HB_02917 SV_06611 SV_12224 SV_15917 SV_12012 SV_11911 V3_09809 SV_01211 PV_03478 V3_12007 SV_01218 V2_09504 SV_13307 SV_11323 SV_03602 HB_01713 SV_14818 V1_01411 PV_03352 V1_03711 HB_01513 SV_11312 V1_04312 V3_08404 SV_00713 V3_10109 SV_13421 SV_07511 SV_04011 PV_03439 SV_10509 V3_05809 V2_05912 V1_03912

522

| atha an-agni-svabhāvo ’sau dhūmas tatra tad-āgama-viruddha-abhyupagamaś ca tena eva apy abhāvāt. sa tat-pratiniyato ’nyatra apy abhāvāt. sa tat-pratiniyato ’nyatra vastuto bhāvaḥ. sa ca ātmānaṃ parityajya syāt. yo hi bhāva-dharmaṃ tatra icchati, sa syāt. yo hi bhāva-dharmaṃ hetum icchati, sa svabhāvaḥ. svaṃ ca svabhāvaṃ parityajya sa tasyāḥ svabhāvaḥ. svabhāvaṃ ca parityajya -gocarau ||135|| tad ekam an-aṃśaṃ vastu api guṇaṃ viniyataṃ paśyāmaḥ. a-paśyantaś ca -prayogāt. so ’pi tarhi deśa-ādi-pratiṣedhaḥ -balena spaṣṭa-ābham, nir-vikalpakaṃ tu a-sthitir ity-ādikaṃ nānātva-lakṣaṇaṃ ca paryanuyujyate. atha prakṛtir vikāra iti -abhāvāt. jñānaṃ punar a-liṅga-dharmaḥ. sarvasya bhāvāt. na ca anyā gatir asti. tat sphoṭena cintitaḥ | kalpanā-āropitā sā syāt ko nairātmyād vyatirekasya upayogaḥ. yad-ākārā tasyās tad grāhyam ucyate || tulyatvāt. tad-abhāve ’py agnau bhavati iti. śrūyate. pada-vākya-vicchedānām upalakṣaṇāt. āha. atra api katham a-vyatireko vipakṣāt, etena āvaraṇa-ādīnām abhāvaś ca nirākṛtaḥ || uktam. sa eva anupalambhaḥ kathaṃ siddhaḥ, artha-liṅga-a-prasiddhitaḥ | prakāśitā anyad eva. kiṃ ca ataḥ. yadi svalakṣaṇaṃ apauruṣeye tu vidyamāno ’py artha-niyamaḥ || a-vedakāḥ parasya api te svarūpaṃ tad bhavati. tan na kiñcid asya jātam iti sa tarhi icchayā vyavasthita-lakṣaṇaḥ virudhyate, saha-avasthānāt. tasmin prameye ca an-ākṣepakāḥ, nir-ākāṅkṣatvāt, -viśeṣam ucyamānaṃ chāyāṃ na puṣṇāti. na apekṣate sa tasya hetuḥ. a-hetuś ca 9|| tasya eva tāvad īdṛśaṃ prajñā-a-skhalitaṃ santaḥ pada-ādi parikalpitam | a-vastuni tasmāt sa svayam ātmano hetur asiddhaḥ. iti vacanāt tathā bhavaty atiprasaṅgāt. tat sāmyād vyaṅgya-vyañjakatā kutaḥ | viṣayasya na, tad-vyatirekasya vyabhicārāt. hetoḥ sādhya-abhāve ’nupalambho ’sti iti hetoḥ sādhya-abhāve ’nupalambho ’sti iti -śravaṇe śabda-ātmānaṃ vyavasyāmaḥ. tat ’rtha eva kiṃ na iṣyate. samayas tarhi dhūma-ādi-vat, tadā ayam upālambhaḥ syāt – eva jāyate, na kevalebhya iti, tasya api – api sa eva tasya atiśaya utpanna iti iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ -rūpaṃ muktvā avabhāsinaḥ | artha-grahaḥ -rūpaṃ muktvā avabhāsinaḥ | artha-grahaḥ samarthaḥ. kiṃ na karoti. a-kurvan ayaṃ samayam apekṣeta. a-pratīty-āśrayo vā -kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā a-niścita-sādhya-vyatireka-vyāvṛtti-rūpaṃ upalambha-sākalya-sannidhāna-sādhyam arthaṃ jātis tu vidyate | teṣāṃ vyaktiṣv a-pūrvāsu jñāna-antaraṃ vyakty-antaraṃ vā a-vyāpnuvat || para-rūpe ’-prakāśāyāṃ vyaktau vyaktaṃ -vad vā iti. sa eva tāvad upalabdhy-abhāvaḥ sādhyata ity uktam. sa eva anupalambhaḥ -naimittika-vat. sā eva tāvad anupalabdhiḥ -ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva

kathaṃ kathaṃ bhavet ||59|| dhūma-hetu-svabhāvo hi kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasya kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. tajkathaṃ bhavet. bhavan vā na dhūmaḥ syāt. tajkathaṃ bhavet. ya eva tarhi kṛtakaḥ, sa eva kathaṃ bhāvaṃ na icchet. svabhāva eva hi kayācid kathaṃ bhāvaṃ na icchet. svabhāva eva hi kayācid kathaṃ bhāvo bhavet. svabhāvasya eva bhāvatvād kathaṃ bhāvo bhavet, svabhāvasya eva bhāvatvād kathaṃ bhinna-ākārābhir buddhibhir viṣayī-kriyate, kathaṃ bhedaṃ pratipadyemahi. yo ’py ayaṃ nāmakatham. yasmān na tatra api deśa-ādīnāṃ katham. yasmān na vikalpa-anubaddhasya spaṣṭakathaṃ yojyate. eṣa hi bhāvānāṃ bheda etadkathaṃ lakṣayitavyam iti. yasya avasthitasya kathaṃ liṅgasya lakṣaṇaṃ syāt. kiṃ-rūpāl liṅgād kathaṃ varṇa-paurvāparyaṃ vākyaṃ yad apauruṣeyaṃ kathaṃ vā a-puruṣa-āśrayā ||268|| varṇakathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya kathaṃ vā avayavī grāhyaḥ sakṛt sva-avayavaiḥ kathaṃ vā tato ’nyato vā a-taj-janana-svabhāvād kathaṃ vā śakti-niyamād bhinna-dhvani-gatir kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya kathaṃ vā sūta-hema-ādi-miśraṃ tapta-upala-ādi vā kathaṃ vā so ’bhāvaḥ kasyacit kāraṇam. na eṣa kathaṃ vā syād buddhir buddhy-antareṇa vaḥ || akathaṃ vikalpasya viṣayaḥ. anyato vā katham kathaṃ vijñeyaḥ, svabhāva-bhedasya abhāvāt, sati kathaṃ viduḥ | eka-artha-āśrayiṇā vedyā vijñānena kathaṃ vinaṣṭo nāma. nanv atra na tasya kiñcid kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet. kathaṃ virodho liṅga-liṅginor ity a-sambandha eva. kathaṃ viśeṣaṇa-viśeṣya-bhāva-āśrayāḥ. sarvatra kathaṃ viśeṣasya sambhavo yāvatā teṣām api kathaṃ viṣayaḥ. tasmān na mano-vikalpaḥ śabdakathaṃ vṛttam iti sa-vismaya-anukampaṃ naś cetaḥ. kathaṃ vṛttiḥ sambandhasya asya vastunaḥ ||238|| kathaṃ vai śabdo ’siddhaḥ. siddhaḥ śabdaḥ. sa kathaṃ vaidharmya-vacanena anaikāntika-parihāraḥ. kathaṃ vyaktiḥ prakāśe rūpa-saṅkramāt | sa ca kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād eva kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkā kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkākathaṃ vyavasāya-pūrvakaṃ vyavahāram akathaṃ śabda-artha-sambandhāḥ. puruṣeṣu vṛtteḥ. na kathaṃ ṣaṣṭhy-ādaya iti. yadā punar yad yathā kathaṃ sa kevalo ’pi karoty eva kāryaṃ ca tasmān kathaṃ sa naṣṭo nāma. tena na ayaṃ tad-avastho kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma. kathaṃ satyaṃ na jāne ’ham api īdṛśam || akathaṃ satyaṃ na jāne ’ham api īdṛśam ||43|| ity kathaṃ samarthaḥ, kuvinda-ādayaḥ paṭa-ādi-karaṇe kathaṃ sambandhaḥ. saṅketāt tad-abhivyaktāv akathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann katham. sā api – eka-sāmagry-adhīnasya rūpa-āde katham. sā apy eka-sāmagry-adhīnasya rūpa-āde kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt. tena kathaṃ sādhayet. ko hi viśeṣo ’tyanta-anupalambhe kathaṃ sāmānya-buddhayaḥ ||150|| vidyata eva ity kathaṃ sāmānyaṃ syāt. tasmān mithyā-vikalpo ’yam kathaṃ sitam | jñānaṃ vyaktir na sā vyaktā ity akathaṃ siddha iti cet. etad uttaratra vakṣyāmaḥ. kathaṃ siddhaḥ, kathaṃ vā so ’bhāvaḥ kasyacit kathaṃ siddhā iti cet, etad uttaratra vakṣyāmaḥ. kathaṃ sidhyati. uktam atra – grāhya-grāhaka-

kathaṃ SV_14620 HB_01806 PV_03357 V1_03814 PV_03245 SV_01807 SV_09214 SV_09102 V2_10014 SV_07905 VN_06104 SV_01308 V2_09604 NB_03032 SV_04819 SV_06302 V1_00409 PV_03445 VN_05906 VN_05908 VN_06009 VN_06511 VN_06612 VN_06719 VN_06509 VN_01905 VN_05901 VN_05312 VN_06712 VN_06705 VN_06606 VN_05902 VN_05904 VN_05309 VN_05109 VN_04919 VN_05017 VN_05905 VN_05109 V3_10207 VN_05419 PV_04031 SV_04504 PV_03375 SV_03413 PV_02252 PV_04034 SV_09722 PV_02205 PV_03144 PV_04148 PV_03099 PV_02252 PV_03309 PV_04148 SV_16018 V2_05305 SV_14018 V3_12008 SV_06821 PV_03418 SV_02325 V2_08805 V2_08808 PV_02172

523

-svabhāva-utpattiḥ. sā niḥ-svabhāvasya iti tata utpattir iti, ete ca ekatra bhāvasya nānā-rūpa-avabhāsinaḥ | satyaṃ bhāvasya nānā-rūpa-avabhāsinaḥ | satyaṃ -grāhyatā matā || tad a-tulya-kriyā-kālaḥ dhūmaḥ. tathā hi sa tasya svabhāvo hetur vā. vakṣyate. tasmāt santy abhāveṣu śabdāḥ. teṣu tu nir-upākhyānāṃ svabhāva eva na asti tatra dhūmaḥ. tathā hi sa tasya svabhāvo hetur vā. na darśayati. na evaṃ vyaktir viparyayāt. vakti, anyad vā yat kiñcit pralapati, tadā -ātmakau vibhajya tatra abhāvena gamakatvaṃ -ātmakau vibhajya tatra abhāvena gamakatvaṃ -lakṣaṇaś ca ity uktam. tena hi nivṛttiṃ vyavacchedo na kriyate, pravṛtti-viṣayaṃ tu āha ity-ādinā nirdiṣṭaḥ. sa hi taṃ bhedaṃ visaṃvādaṃ ca upalabhya tal-lakṣaṇaṃ vyāptyā | tadā artho jñānam iti ca jñāte ca iti gatā ekatara-nigraha-antāyāṃ kathāyāṃ svayam eva -mātreṇa, na punar bhūtasya tathāvidhavā antar-bhavet. bhavati hy a-nibaddhena api pratijñāya pratijñāta-artha-viparyayāt na sidhyati iti. iha api na kaścid a-niyamāt abhidhānād eva nigrahaḥ, na apy a-niyamāt arthakā iti. siddhāntam abhyupetya a-niyamāt prāśnikānāṃ ca nyāya-darśinām iti. ebhiḥ nyāyyaṃ nigrahasthānam iti. kārya-vyāsaṅgāt nigrahasthānam ucyate. tasmāt sarvāṃ vādibhavati. so ’n-upasaṃhṛtya sādhana-doṣaṃ svayam ayaṃ prakṛta-a-sambandhena a-niyamāt so ’yaṃ prakṛta-artha-viparyayād a-niyamāt vikṣepaḥ. yat kiñcit kartavyaṃ vyāsajya -kalā me kaṇṭhaṃ kṣiṇoty evam-ādinā -viśeṣa-paramparayā aparān arthān upakṣipya -arthasya ādhikyam eva padasya iti. prapañcaan-arthakam iti nigrahasthānam. prapañcasādhana-vākya eva doṣo vaktavyaḥ, na vistaranāma nigrahasthānam. ekatara-nigraha-antāyāṃ eva padasya iti. prapañca-kathāyām apy asyād api paryāyeṇa. lakṣaṇa-bhedas tu eva iti sa nigraha-arhaḥ. na kaścit tateṣā tad-arthikā || viśeṣas tad-vyapekṣātaḥ nānā-dharmā pratīyate ||83|| yathā-pratītitathā | nityam ātmani sambandhe pratīyāt varṇyate. yat punar asya abhidheyaṃ tat nāma kathyate | saṃskāra-duḥkhatāṃ matvā -prayogeṣu nir-anvaya-viruddhate | etena vyāptiṃ pradarśya śabdasya kṛtakatve || tyaktvā imāṃ hrepaṇīṃ dṛṣṭim ato nityaḥ sa || yad eva sādhanaṃ bāle tad eva atra api -śrutyā anya-dharmāṇāṃ bādhā a-bādhā iti || yad a-pramāṇatā abhāve liṅgaṃ tasya eva || vāsī-candana-kalpānāṃ vairāgyaṃ nāma | hetu-rūpa-graho loke ’-kriyāvattve ’pi | tathā sva-dharmiṇā anyasya dharmiṇo ’pi iti | kārya-kāraṇatā varṇeṣv ānupūrvī iti saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī -ādi-prayoga-vat karma-ādi-prayoga-vac ca iti. nanv evam asya sapakṣe ’nuvṛtty-abhāvaḥ -arthaṃ vrīhy-ādi-śabdaiḥ kṛta-saṅketāḥ tv artha-avabhāsataḥ | taṃ vyanakti iti svabhāva-bhedaḥ, hetu-svabhāva-bhedāt, yathā svabhāva-bhedo hetu-svabhāva-bhedāt, yathā kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ || auṣṇyasya tāratamye ’pi na an-uṣṇo ’gniḥ

kadācana kathaṃ syāt. katham idānīṃ bhavaty abhāvaḥ śaśakathaṃ syātām. tad ayam īrṣyā-śalya-vitudyamānakathaṃ syur ākārās tad ekatvasya hānitaḥ || kathaṃ syur ākārās tad-ekatvasya hānitaḥ ||48|| katham sva-jñāna-kālikaḥ | sahakāri bhaved artha kathaṃ svaṃ svabhāvaṃ hetuṃ vā antareṇa bhaved kathaṃ svabhāva-bheda iti. tatra api. rūpakathaṃ svabhāva-bheda-viṣayāḥ śabdāḥ. teṣv kathaṃ svabhāvaṃ hetuṃ vā antareṇa bhaved ity kathaṃ hi sā vyañjikā ca syāt sāmānyasya. tatkathaṃ hetvābhāsa-antar-bhāvaḥ. a-samarthitakathayatā āgamikatvam ātmani pratipannaṃ syāt. na kathayatā āgamikatvam ātmani pratipannaṃ syāt, na kathayatā pratibandho darśanīyaḥ. tasmān nivṛttikathayadbhir jātir uktā, vyavacchedo ’sti ced kathayann artha-antara-vyavacchedam ākṣipan eva kathayed yathā-upadeśaṃ pravartamānasya akathā || atha svarūpaṃ sā tarhi svayam eva kathā-antaṃ pratipadyata iti. idam api yadi pūrva kathā-uparodhinaḥ kāryasya bhāve, tasya svakathā-prapañcena vivāda iti, na, a-sambhavāt. kathā-prasaṅgaṃ kurvato ’pa-siddhānto vijñeyaḥ. kathā-prasaṅgaḥ. yat tena upagatan na asad kathā-prasaṅgād iti. idam api hetvābhāseṣv antarkathā-prasaṅgo ’pa-siddhāntaḥ. kasyacid arthasya kathā-viccheda eva karaṇīyaḥ, na hi kaścid arthaḥ kathā-vicchedo vikṣepaḥ. yat kiñcit kartavyaṃ kathām ananubhāṣamāṇo na uttare ’-samarthaḥ. yadkathāṃ pratānayan sva-doṣaṃ paratra upakṣipati. kathāṃ pravartayati. tatra idaṃ syād vācyam, kathāṃ prasañjayati. pratijñātaṃ khalv anena na kathāṃ vicchinatti, idaṃ me karaṇīyaṃ parihīyate, kathāṃ vicchinatti, sa vikṣepo nāma kathāṃ vistārayet, tac ca sarvaṃ yadā na kathāyām apy a-kathita-eka-artha-sādhanakathāyāṃ tu na kaścid doṣo niyama-abhāvād iti. kathāyām, vyācakṣāṇo hi kadācid a-samyak-śravaṇakathāyāṃ svayam eva kathā-antaṃ pratipadyata iti. kathita-eka-artha-sādhana-adhikaraṇāyāṃ nānākathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhyakathita-kriyamāṇa-prasaṅgo na prasajyate. na api kathito dharma-dharmiṇoḥ | an-uktāv api vāñchāyā kathitaḥ śabda-artho ’sāv asann api | kathitaṃ ca na || ekaikena abhisambandhe kathitaṃ tad eva pācakatvena api ity alam akathitā duḥkha-bhāvanā || sā ca naḥ pratyayakathite sādhyaṃ sāmānyena atha sammatam || tad kathite sāmarthyād eva anityaḥ śabda iti. tasmān kathyatām | ukto mārgas tad-abhyāsād āśrayaḥ kathyatām | sāmyād akṣa-dhiyām uktam anena kathyate | tathā sva-dharmiṇā anyasya dharmiṇo kathyate | tad atyanta-vimūḍha-artham ā-go-pālam kathyate | saṃskāra-duḥkhatāṃ matvā kathitā kathyate || ālocana-akṣa-sambandha-viśeṣaṇakathyate || sarva-sādhana-doṣeṇa pakṣa eva kathyate ||304|| citta-samutthānā hi vāgkathyate. na ca evaṃ-vidho vyatireko gamakaḥ. yas kathyate. yo ’pi manyate samakṣe pratyabhijñānaṃ kathyate. so ’parasya api tulya iti katham akathyanta iti pūrva-vad vācyam. ye ’pi pṛthak kathyeta tad-abhāve ’pi tat-kṛtam || na ākārayati kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ kadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetukadācana | tathā iha api iti cen na agner auṣṇyād

kadācana PV_04283 PV_03260 PV_02071 SV_13110 V3_05209 HB_01615 HB_03215 SV_13113 V3_05213 SV_10318 SV_14926 HB_01607 HB_02404 HB_01705 SV_13114 V3_05213 SV_14921 SV_09926 SV_17210 SV_09920 V2_08110 PV_02050 PV_03021 SV_14927 SV_09906 V2_07804 SV_07816 SV_07123 V3_08905 VN_01103 VN_01101 SV_05123 PV_03522 PV_03070 PV_02075 SV_15110 SV_07406 SV_12911 VN_05018 V2_07712 SV_09823 SV_16909 SV_15622 SV_10112 PV_03298 HB_01413 SV_03012 HB_01507 SV_05201 V2_07713 SV_11508 SV_15524 SV_17401 VN_01102 VN_01103 V2_06707 V3_05405 PV_02176 V3_01811 SV_14508 SV_09921 V2_08111 SV_01220 V2_09506 PV_03290

524

|| anapekṣaś ca kiṃ bhāvo ’-tathābhūtaḥ | rūpa-ādiḥ stry-ādi-bhedo ’kṣṇā na gṛhyeta | tasmāt sarvasya bhāvasya na vināśaḥ -viṣaya-jñānāni sakṛj janayeyuḥ. no cen na sva-viṣayāṇi jñānāni janayeyuḥ. na cet, na -utpanna-sthira-eka-svabhāvānāṃ bhāvānāṃ -kālaś ca, rasa-rūpa-ādi-vat. tasmāt kvacit pratipattau sahakāri pratiniyatam asti. tat asti indriya-upakāry anyad vā. tat sambhavo yad asati kāraṇe kāryaṃ syāt. nanu niṣpatteḥ. na ca teṣv anapekṣeṣu kasyacit citreṣu vyāpāreṣu niyuṅkte. yadi nāma -vivakṣāyāṃ vyabhicārān na iṣyate. kasyacit svarūpaṃ ca asya prāg api tad eva iti kathaṃ kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ -ātmānaṃ janayet. na, jñeya-adhikārāt. ye ākasmikī tarhi sattā iti. na iyaṃ kasyacit -praṇīte hi śabde kayācid vivakṣayā sa tāṃ sā iyaṃ nir-apekṣatā vināśasya kvacit sā iyaṃ nir-apekṣatā vināśasya kvacit iti ca ucyate || astu upakārako vā api yac chaktaṃ śaktam eva tat | atha a-śaktaṃ ca evaṃ-bhūtaṃ kiñcid asti. sarvasya kenacit janye na sa-apekṣāḥ. tadutpatti-pratyayānāṃ janye ’napekṣāḥ, tadutpatti-pratyayānāṃ anapekṣita-para-upaskārā dṛśyeta vā na vā nāma. tena ayaṃ kenacid a-pratibaddha iti na tad ayaṃ na kenacit pratibaddha iti na ca, yena kadācid asya anumānam upalabdhiḥ eva tad-avasthā-indriya-āder eva puruṣasya pratītā eva vyaktiḥ syād anena jñānena. tadā -a-gater yadi | jñāna-antarasya an-udayo na cel liṅgaṃ dur-dṛṣṭer etad īdṛśam || yataḥ ’n-upakāriṇi | rāga-ādi-vṛddhiḥ puṣṭy-ādeḥ nityānāṃ kvacid vijñāna-janana-sāmarthyam. tad-darśane tad-vyaṅgyeṣu sāmānyeṣu tasya a-varṇa-rūpa-saṃsparśinaḥ kasyacit na vistara-kathāyām, vyācakṣāṇo hi tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api tad-bhāvo bhūmi-bīja-udaka-sāmagryām api -sambhavāt. teṣāṃ ca punaḥ pratānayitṝṇāṃ ’pekṣyata ity anapekṣāḥ sadā kuryur na vā na asan. satām api svabhāva-ādi-viprakarṣāt na nivarteta nivṛtte ’py akṣa-viplave || apara-pratyaya-sannidhāna eva kiṃ janayanti, a-paryavasānena ghaṭanāt, sa ekas tābhiḥ -hetur yaḥ, sa samartha-hetur iti tasya na ālambana-bhāvena upayujyate, tadā na tau -pariṇāma-apekṣatvāt. na evaṃ bhāvasya na syāt. icchāyām apy an-āyattasya dhetoḥ kṛtaḥ syāt, tadā mantra-prayogāt artheṣu varaṃ saṃśayitasya vṛttiḥ, tatra kadācit pratyakṣo ’-pratyakṣaś ca, yena asya anumānam upalabdhiḥ kadācit pratyakṣaṃ -hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ doṣāt. na ca asya prayatna-an-ārambha-virāme sarva-buddhīnāṃ janma vā hetu-sannidheḥ | hi tat-samudāya-viparyāsād eva viruddhaḥ. sa ity uktam. na hi bhāvasya kiñcit yo hi svabhāvo nir-apekṣaḥ sa yadi yo hi svabhāvo nir-apekṣaḥ, sa yadi ity eke. na, pakṣī-kṛta-viṣaye ’bhāvāt. ity eke. na, pakṣī-kṛta-viṣaye ’bhāvāt. -vikalpane | pratyakṣa-āsanna-vṛttitvāt

kadācid kadācana | yathā na kṣepa-bhāg iṣṭaḥ sa eva kadācana || na hi saty antar-aṅge ’rthe śakte kadācana || svayaṃ vinaśvara-ātmā cet tasya kaḥ kadācit kasyacit kiñcid ity ekānta eṣaḥ. a-śrutir kadācit kasyacit kiñcid ity ekānta eṣaḥ. syād kadācit kasyacit svabhāvasya abhāva-virodhāt. tat kadācit kasyacid abhāva-siddhir yathoktād eva kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kāraṇa-nāśe ’pi kārya-sthitir dṛṣṭā. na kadācit kiñcij jñānaṃ nivarteta. na ca evaṃkadācit kiñcit kathañcid atra-bhavato darśanakadācit kutaścid bhāve ’pi sarvas tādṛśas kadācit kriyā-virāmaḥ. yasya api kṣaṇiko bhāvaḥ, kadācit kvacic chravaṇam iti. kāmam anya-pratīkṣā kadācit kvacic chravaṇam iti. na vai vayaṃ kadācit kvacit kenacij jñātāḥ santo na jñāyante, kadācit kvacid viramet. tad dhi kiñcid upalīyeta kadācit kvacin nivedayed api iti vivakṣākadācic ca bhāva-virodhinī tad-abhāvaṃ svabhāvena kadācic ca bhāva-virodhinī tad-abhāvaṃ svabhāvena kadācic citta-santateḥ | vahny-ādi-vad ghaṭakadācic ced a-śaktaṃ sarvadā eva tat || tasya kadācij jñānāt. jñāna-mātra-arthakriyāyām apy akadācit tatra api sannidhānāt. kathaṃ na sakadācit tatra api sannidhānāt. kathaṃ na sakadācit tasmin svabhāve vyavasthānāt. svabhāvakadācit tiṣṭhet. tasmāt pāta-pratibandha ity api kadācit tiṣṭhet. tasmāt pāta-pratibandha ity api kadācit pratyakṣaṃ kadācid āgamaḥ, etasminn eva kadācit pratyakṣo ’-pratyakṣaś ca, yena kadācid kadācit sambaddhasya a-gṛhītasya tadvataḥ ||100|| kadācit saha-udayāt || sama-vṛttau ca tulyatvāt kadācit siddhā asya pratītir vastunaḥ kvacit | kadācit sukha-duḥkha-jā || tayoś ca dhātu-sāmyakadācid a-janane nityam a-janana-prasaṅgāt. kārya kadācid a-niścayo na syād eka-niścayo vā. tasyā a kadācid a-pratipatteḥ. varṇānāṃ ca a-krameṇa akadācid a-samyak-śravaṇa-pratipatti-śaṅkayā sākṣikadācid aṅkura-an-utpatteḥ. na, tatra api santāna kadācid aṅkura-an-utpatteḥ. na tatra api santānakadācid adhīta-vismṛta-adhyanānām anyeṣāṃ vā kadācid an-atiśayāt. sarvasya sādhanaṃ te syur kadācid anupalambhāt tasya asatsv api tulyatvāt. kadācid anya-santāne tathā eva arpyeta vācakaiḥ | kadācid anyathā api syuḥ. tataś ca eko ’pi kvacij kadācid apy a-gṛhītas tad-upakāra-ātmā kadācid apy anyathā-bhāvaḥ. anena nyāyena sarvatra kadācid api śliṣṭau gṛhītāv iti idam asya kadācid apekṣā. tatra apy antyā sāmagrī yā akadācid ayogāt. parvata-ādi-vat. ayam eva kadācid artha-niṣpattir yuktā, kavi-samayād iva kadācid avisaṃvāda-sambhavāt, na tv anyatra dṛṣṭa kadācid asya anumānam upalabdhiḥ kadācit kadācid āgamaḥ, etasminn eva an-atiśaye ’mīṣāṃ kadācid upalambha-anupalambha-abhāva-prasaṅgāt. na kadācid upalambhaḥ. tena tad-ātmānaṃ praty asya kadācid upalambhāt tad a-dhruvaṃ doṣa-niśrayāt || kadācid dharma-mukhena dharmi-mukhena tad-viśeṣakadācid bhavati. sa eva kevalaṃ sva-hetubhyas kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa kadācid bhaved iti cet. tathā śaṅkāyām kadācid bhaved iti cet, tathā śaṅkāyām kadācid bhrānti-kāraṇam || yathā eva iyaṃ parokṣa

kadācid V2_08202 VN_00925 SV_05304 SV_13816 SV_13004 V3_05401 SV_02222 V2_08611 PV_04198 V3_05410 V2_08808 V2_08809 V2_08805 SV_02325 NB_03132 NB_03130 VN_04213 SV_16607 SV_13011 V3_05009 V1_00303 PV_03167 V3_07801 V1_02608 SV_09407 V3_07202 PV_03158 V1_03411 PV_02084 V1_03411 V1_03410 PV_02084 VN_00720 SV_15820 SV_09603 V3_07512 SV_17210 NB_03082 SV_16224 SV_11628 V1_02210 PV_02263 SV_13910 SV_06111 SV_06124 V3_11109 V3_11101 SV_01001 SV_13906 V1_03108 V2_09808 V3_03209 SV_13411 VN_02008 VN_02009 SV_13810 SV_14214 SV_11320 SV_08021 V1_03006 SV_13709 HB_01809 VN_02807 V1_02411 V1_03109

525

tarhi sattā iti na iyaṃ kasyacit kvacit iti, kasyacid api rūpasya kathañcit kvacit iti samūhe ’pi śaktir a-viruddhā. tathā na vyañjake tad-a-sambhavāt ||263|| na hi -svabhāvaṃ ca. sa ca tasya svabhāvaḥ ayam upalabhya-svabhāvaḥ svasmāt svabhāvāt sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ || -akṣa-śabdeṣu sarvathā an-upayogataḥ ||35|| tulyam, yathā pravṛddhayoḥ kadalyoḥ tatra rūpa-bhedo ’pi, yathā tayor eva bījahetu-svabhāva-bhedāt, yathā kadalī bījahetu-svabhāva-bhedāt, yathā kadalī bīja-ubhaya-vyatireko yathā – a-vīta-rāgāḥ -sādhya-vyatireka-ādayaḥ, yathā a-sarvajñāḥ varṇa-krama-nirdeśo nigrahasthānam iti prasādhane ’sya tad-āgama-upadhānaṃ -prāyam etat. kuḍya-ādayo ghaṭa-ādīnāṃ āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ vyarthā tad-arthikā || śabdo ’rtha-aṃśaṃ a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. api sukha-ādi-nīla-ādy-ākārayor a-nānātvāt iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ sā mukhya-abhimateṣv api | padārtha-śabdaḥ tathā-avabhāsī, pāṇy-ādi-kampe sarvasya asad eva vā || pāṇy-ādi-kampe sarvasya pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. asthūla eko viṣayas tathā-avabhāsī, pāṇy-ādidhemni na a-dṛṣṭer asad eva vā || pāṇy-ādiapi tv a-bhinnānāṃ rūpa-ādīnāṃ ghaṭabhrāntir api kutaścid upakāre sati sa kathaṃ bhāvaṃ na icchet. svabhāva eva hi sa kathaṃ bhāvaṃ na icchet. svabhāva eva hi -vacanād ṛte ||326|| puruṣa-praṇīte hi śabde dvayo rūpayor viparyaya-siddhau viruddhaḥ. -caraṇa-ādy-apekṣaṇāt. ekasmād api karmaṇaḥ na paśyāmaḥ, yena asāv āśrayaḥ. kṛtasya eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥa-gatis tat saṃskāro na cetanā | sāmarthyaṃ -sāmarthyād ity apy uktam. tasmān na āvaraṇe asti yato bhedaḥ syāt, tato bhedena viṣayīānītena artha ānaya ity eva syād an-ākṣiptavyatireko ’-cetaneṣu sambhavati. caitanyaarthe ’bhāva-nirṇayo ’naikāntikaḥ. tasmāt -anumāna iha avyabhicāra iti ko niścayaḥ. ca vyaktis te vigamo yadi | abhāve na bhedena niyāmakaḥ, kriyā-nibandhanatvāt viśeṣa-abhāvāt, sarva-prakārāṇāṃ puruṣaiḥ pṛthak-karaṇasya. sva-vacanasya api pṛthakśabda-vad eva. krama-bhāvina eva yathāsvaṃ yathā puruṣa-atiśaya-pūrvakāni tanu-karaṇa-bhuvana-ādīni iti pratijñāya tanusādhyate tāvat sandigdho vyatirekaḥ. prativināśaḥ. na hi kasyacid arthasya nāmasamarthaṃ hi rūpaṃ śabdasya yogyatā, kāryadhi nir-upākhyaṃ kathaṃ nimittaṃ syāt. kāryaapy etad bhrānter a-pratyakṣam. ata eva itiapekṣā ca prāg eva niṣiddhā. sa ca -pṛthag-bhāvānām a-kṣaṇikānām, pṛthakjānāty eva hi, jānan katham a-vikala-antaḥ-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥsato ’pi vā viśeṣasya tad-an-aṅgatayā a-

karaṇatvāt kadācid viramet. tad dhi kiñcid upalīyeta na vā kadācid viveka-hetor abhāvāt. an-anvayakadācid vyaktayaḥ sāmānya-nir-apekṣā anvayi kadācid vyāpṛteṣu karaṇeṣu śabda-anupalabdhiḥ. na kadācin na apaiti iti nityam upalabhyeta. evaṃ hi kadācin na apaiti iti nityam upalabhyeta. evaṃ hi kadācin na bhavet, tad-bhāve vaikalya-abhāvād kadācin na bhavet, tad-bhāve vaikalya-abhāvād kadācin nir-apekṣasya kārya-a-kṛti-virodhataḥ | kadācin nir-apekṣasya kārya-a-kṛti-virodhataḥ | kanda-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko kanda-udbhavā. sphuṭam eva tādṛśaṃ loko kapila-ādayaḥ, parigraha-āgraha-yogād iti. atra kapila-ādayo ’n-āptā vā a-vidyamāna-sarvajñatākapola-vādita-kakṣa-ghaṭṭitakam ity-evam-ādīnām kam atiśayaṃ puṣṇāti. a-samarthaṃ tv āgamakam atiśayam utpādayanti khaṇḍayanti vā yena kam atiśayam utpādayanti khaṇḍayanti vā, yena kam artham upanayanty apanayanti vā. yatra prāg kam āha iti tatra anya-apoha ucyate | ākāraḥ sa kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhyakaṃ bata ayam āśritya hetuṃ bheda-a-bhedau kaṃ svārthaṃ puṣṇāti. tasmād anena upātta-bheda kaṃ svārthaṃ puṣṇāti. tasmād anena upātta-bheda kaṃ hetum anyaṃ ṣaṭsu samīkṣate || yo yathā kampa-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak kampa-prāpter virodhinaḥ | ekasmin karmaṇo ’yogāt kampane vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād kampe sarvasya kampa-prāpteḥ. a-kampane vā cala-a kampe sarvasya kampa-prāpter virodhinaḥ | ekasmin kambala-ādiṣu nānā-arthakriyā-śabda-virodhāt ta kayācit pratyāsattyā anyatra bhavati. sā apy kayācid apekṣayā dharma iti vyatirekī iva kayācid apekṣayā dharma iti vyatirekī iva kayācid vivakṣayā sa tāṃ kadācit kvacin nivedayed kayor dvayoḥ. sapakṣe sattvasya, a-sapakṣe ca kayościd artha-an-artha-sandarśanāt. vahatām api karaṇa-abhāvād a-kārakasya ca anapekṣatvāt. karaṇa-abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanākaraṇa-utpatter bhāva-abhāva-anuvṛttitaḥ || karaṇa-upakṣepaḥ. na apy eṣām a-sāmarthyam. tadkaraṇa eva tasya jñeyatvāt. na eṣa doṣaḥ, yasmāt karaṇa-karmakam. evam ānayanam anyad vā yat karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv akaraṇa-guṇa-vaktu-kāmate vacanam anumāpayet. nanv karaṇa-guṇa-vaktu-kāmate hi vacanam anumāpayet. karaṇa-grāma-sāmarthyaṃ kiṃ nu tad bhavet ||264|| karaṇa-tattvasya tad-a-viśeṣe tasyā api viśeṣakaraṇa-darśanāt. na evam a-sambhavad-viśeṣakaraṇa-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. akaraṇa-prayogād bhinnā varṇa-bhāgāḥ karma-bhāgā karaṇa-bhuvana-ādīni iti pratijñāya tanu-karaṇakaraṇa-bhuvana-vyākhyā-vyājena sakala-vaiśeṣikakaraṇa-bhedaṃ ca bhinna-svabhāvaḥ śabdaḥ śrutau karaṇa-mātreṇa kāṣṭhaṃ na dṛśyata iti yuktam. na karaṇa-yogyatā-vat. sā ced artha-antaraṃ kiṃ karaṇa-lakṣaṇatvād vastutvasya. tat pracyuta-akaraṇa-vyavacchinnād vikalpa-vargāt pṛthak karaṇa-vyāpārād eva siddha iti sarva-kārya-tulyakaraṇa-sambhavena sahakāritva-niyama-ayogāt. karaṇaḥ pratijñām eva pratijñā-sādhanāya karaṇatva-ādayo ’pi tan-nibandhanā na vā akaraṇatvāt. tasmād yato ’sya ātma-bhedād asya

karaṇam V3_02705 HB_01403 SV_03512 V1_03214 V3_05501 SV_07204 VN_04501 V3_02708 V1_03306 PV_03318 SV_01519 V3_02710 V3_03209 V2_07912 SV_05701 SV_12319 PV_03115 SV_10013 SV_04711 SV_05325 SV_16321 SV_16221 SV_10110 PV_02013 V3_09606 V2_08215 SV_07126 SV_14614 SV_13827 SV_17221 SV_13616 SV_12926 SV_15901 SV_15824 SV_13814 SV_12514 SV_13915 SV_13907 VN_04709 V3_04310 VN_01905 SV_04710 VN_05902 SV_12328 SV_05904 HB_01512 SV_04402 PV_03050 HB_00905 V2_06709 SV_06513 SV_04329 SV_12411 PV_02030 HB_01514 SV_01217 V2_09503 SV_10408 SV_13901 SV_13828 SV_13816 PV_02132 PV_02116 PV_03094 PV_02166

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-an-āśraya-vacanena a-prakaraṇa-āpanna-pakṣī-utpādanaṃ saha-kriyā, kiṃ tarhy eka-arthatathā ca iṣṭa-pratyāyanāt saṅketa-bheda-aādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya ’pi hetu-lakṣaṇa-viṣaye svabhāvasya pṛthakvā kaḥ pratibandha iti vācyam. sthitiiti, tathā hi pūrvaṃ karma-upādīyate tataḥ iti. sati hi śāstra-āśraye tad-artha-pakṣīvyavasthā-āśrayatvāt. vastv-a-bhedāt kriyāna tasya apy a-vyavasthiteḥ || kriyāviśeṣa-abhāvāt, sarva-prakārāṇāṃ puruṣaiḥ parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣīatiprasaṅgaḥ syāt, vyarthatā vā pṛthakna api caramasya a-sāmarthyam eva, kasyacit bheda ity ucyate, jñāna-ādeḥ kasyacid ekasya śabarāṇāṃ ca keṣāñcid adya api mantraca na sidhyataḥ || sattā sva-kāraṇa-āśleṣa-kriyāyāṃ tasya kiñcid iti. tad-a-tad-rūpa-akaraṇīyaḥ. sa ca na śakyate. tat-sambandhini tatra eva tat-pratibandha iti kim anyas tat-guṇaḥ. tad-adhimukter eva hi viṣa-karma-ādi-a-pratīter anyatra kārya-saṃvādāt tasya ca a-pratipattiḥ. satā api te na tad-artha-a-kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ -kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ na anya-kārī. tena ayaṃ tad-a-tad-rūpa-anāma a-jananaṃ pātināṃ tat-pratibandhaḥ. tatyojanām arhati. na hi gardabha iti nāmatatra api indriya-yogya-deśatā-ādibhyaḥ tad-abhidhāna-niyama-abhāvāt, sarva-śabdaiḥ ity ākhyātam etat. vyāpārād eva tat-siddheḥ ity uktam. tac ca yatna-prerita-a-viguṇahetuḥ prayoktā an-abhivyakta-śruti-viṣayāṇāṃ syāt. api ca, an-abhivyakta-śabdānāṃ -bheda iti pratyavasthātum. api ca, parato vā ādhīyate. na eṣām a-vyāpṛta||265|| yadi sarva-kāraṇa-samāna-dharmāṇy api ||264|| na hy āvaraṇasya akiñcitkarāṇi -samaya-sthāyinaḥ. saty api guṇa-atiśaye na -dharma-vacanāt sādhya-dharmi-parigrahaḥ. nyāya-darśinām iti. ebhiḥ kathā-viccheda eva an-abhidhānād avaśyaṃ tatra sambandhaḥ vyāsajya kathāṃ vicchinatti, idaṃ me a-mantratve tad-anyatra api koṣa-pānaṃ syāt saṅkete codayanti. teṣāṃ tatra api saṅketana kevala iti cet, kiṃ kevalasya sva-kāryaa-prasaṅgaḥ. tad a-bhinnam eka-ākāra-viṣayī-rūpād anyan na dṛśyate || jñāna-mātra-arthaanyato ’bhinirvṛtteh. na api svabhāva-antara-apekṣā, tasya tatra akiñcitkaratvāt, anya| vastu-dharmasya saṃsparśo vicchedaanuvidhīyate. eka-śabda-pramāṇena viṣayīkaroti iti sarvaḥ puruṣaḥ kāvya-kṛt syāt. akaścit tad-ukta-pratipattaye | a-jña-upadeśakathaṃ samarthaḥ, kuvinda-ādayaḥ paṭa-ādi-vad iti. atra api vivakṣita-a-śeṣa-pakṣī-vat. atra apy upayukta-vyatirikta-pakṣī03|| bhāvo hi yadi bhaved yathāsvaṃ grāhakeṇa tasmān na vyaktiḥ śabdasya. bhavantī vā atiśayāt. ghaṭa-ādi-kāraka-dharmasya ca -a-sambhavāt ||263|| na hi kadācid vyāpṛteṣu parokṣa-upeya-tad-dhetos tad-ākhyānaṃ hi duṣ-hetutva-niṣedhe ’nupalambhanam | a-niścayaced ucyatāṃ sā eva sādhanam || a-niścayaīhate || a-dṛṣṭa-pūrvam asti iti tṛṇa-agre

kariṇāṃ karaṇam api pratyuktam. yathā anityaḥ śabdo nityo karaṇam api yad bahūnām, yathā antyasya kāraṇakaraṇam iti. etac chabda-arthe ’-vācyatvaṃ dharma karaṇam iti. na hi indriyāṇi bhedakāni, sarvakaraṇaṃ kārya-udāharaṇāt sarvasya tādātmyakaraṇaṃ cet tatra api tulyaḥ prasaṅgo ’navasthā karaṇaṃ mṛt-piṇḍa-ādikaṃ loka iti. tad etad karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitve vā karaṇayor aikya-virodha iti cet, na, dharma-bheda karaṇayor aikya-virodha iti ced asat | dharmakaraṇasya darśanāt. na evam a-sambhavad-viśeṣakaraṇasya. nanu viśeṣasya sāmānya-ākṣepāt tatkaraṇasya. sva-vacanasya api pṛthak-karaṇakaraṇāt. a-kāriṇo ’pi pratyaya-vaikalye syāt. karaṇāt, a-tat-kāri-svabhāva-vivekaḥ. tad api karaṇāt, a-vaidikānāṃ ca bauddha-ādīnāṃ mantrakaraṇāt kāraṇaṃ kila | sā sattā sa ca sambandho karaṇāc ca akiñcitkaro na apekṣyata iti. kathaṃ karaṇāt tatra api kṛta eva iti cet. uktam atra karaṇāt tad-upakārī. tad-apekṣasya āśrayasya tadkaraṇāt. tasmān na mantrāḥ puruṣa-praṇītā api tad karaṇāt prāg draṣṭum a-śakyatvāt. na ca ayam karaṇāt. vastutas tv an-upalabhyamāno na san na karaṇāt sidhyed valmīkasya api tat-kṛtiḥ || karaṇāt sidhyed valmīkasya api tat-kṛtiḥ ||71|| karaṇād akiñcitkaro na apekṣyate. kathaṃ kriyākaraṇād gatimato dravyasya kaścit sthāpako ’py karaṇād bāleya-dharmā manuṣye ’pi saṃyojyāḥ. karaṇānām atiśayāt. ghaṭa-ādi-kāraka-dharmasya ca karaṇānām abhidhāna-prasaṅgāt. tasmād vivakṣākaraṇānāṃ ca kāryatā ||261|| yat khalu rūpaṃ yata karaṇānāṃ dṛṣṭam, anyathā na iti. kāraṇa-dharmakaraṇānāṃ prayoktā jāpī na mantra-phalena yujyate karaṇānāṃ prayojanam | mano-japo vā vyarthaḥ syāc karaṇānāṃ samagrāṇāṃ vyāpārād upalabdhitaḥ | karaṇānāṃ svayaṃ śabdā dhvananti yena apauruṣeyāḥ karaṇāni vyañjakāni na kiñcid idānīṃ kāryaṃ syāt. karaṇāni samarthāni nāma. vigamaś ca abhāvaḥ. na karaṇīya eva anvākhyāne yatnas tat-svabhāvasya karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena karaṇīyaḥ, na hi kaścid arthaḥ kvacit kriyamāṇakaraṇīyaḥ. sa ca na śakyate. tat-sambandhini karaṇīyaṃ parihīyate, asminn avasite paścāt karaṇīyam. viṣa-karma-ādi-kṛto bauddhā api karaṇe ’-vṛkṣā vyavacchinnā na vā yadi | karaṇe ’-samarthaḥ svabhāvaḥ. samarthaḥ. kiṃ na karaṇe ’py a-niścita-anya-ākāram ākāra-antarakaraṇe ’py a-yogyam ata eva tat | tad a-yogyatayā karaṇe tad-avasthasya bhāvasya kiñcid iti tathākaraṇe tasya iti sambandha-ayogāt. upakārasya tat karaṇe dhvaneḥ ||132|| syāt satyaṃ sa hi tatra karaṇe vastu-balād a-śeṣa-ākṣepāt tad-anyakaraṇe vā na eva kaścit tadvad ity a-pūrvā eṣā karaṇe vipralambhana-śaṅkibhiḥ || tasmād karaṇe samarthā api na sarvadā kurvanti iti cet, karaṇe hetoḥ sādhya-abhāve ’nupalambho ’sti iti karaṇe hetoḥ sādhya-abhāve ’nupalambho ’sti iti karaṇena upalabhya eva bhavet. sa darśanakaraṇebhyo ’tiśayavattā vā śabdasya vyaktir karaṇeṣu dṛṣṭeḥ. tasya eva pradīpa-āder viṣayakaraṇeṣu śabda-anupalabdhiḥ. na ca avaśyaṃ karam || yukty-āgamābhyāṃ vimṛśan duḥkha-hetuṃ karaṃ proktam indriya-ādy api śeṣavat || dṛṣṭā ca karaṃ proktam īdṛkṣa-anupalambhanam | tan na kariṇāṃ śatam | yad rūpaṃ dṛśyatāṃ yātaṃ tad

kariṣyāmi VN_05903 VN_00904 V3_11001 SV_00911 PV_02034 V3_10907 SV_00906 PV_02131 V3_11004 SV_00914 PV_02198 HB_01513 SV_16208 V3_07211 SV_07122 SV_14816 SV_11413 SV_10017 V2_08304 V3_08902 SV_05309 SV_10015 V2_08302 HB_01605 SV_10017 V2_08303 SV_07121 V3_08902 SV_12410 HB_00909 SV_07119 V3_08810 SV_08921 HB_01802 HB_01714 HB_01713 V2_07912 HB_01707 HB_01707 PV_03414 HB_01605 HB_01207 HB_01702 SV_08920 SV_09416 V3_07905 V2_07506 SV_17432 V2_08214 SV_10012 SV_07227 HB_01512 SV_16820 SV_10208 V2_06507 V3_00603 PV_02279 SV_05308 SV_09425 V3_07402 V3_06912 SV_10704 VN_02701 SV_09702 SV_11814

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karaṇīyaṃ parihīyate, asminn avasite paścāt -nirmathana-avasthā-bhedād iva agneḥ sthūlana yuktaḥ, vīta-rāgatvād iti cet, na, na yukto vīta-rāgatvād iti cet. na, -darśī ced eta gṛdhrān upāsmahe || sādhanaṃ -āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ cetaso ’bhiṣvaṅgaṃ rāgam āhuḥ. na evaṃ abhyāsād ghṛṇā-vairāgya-rāga-vat | niṣpanna-mātreṇa abhyāsa-bala-utpādinī bhavaty eva -mātreṇa abhyāsa-bala-utpādinī bhavaty eva yeṣāṃ tiṣṭhanti te ’n-aghāḥ | mandatvāt ’-samarthaḥ svabhāvaḥ. samarthaḥ. kiṃ na api hi para-kriyā-darśana-pūrvakam eva anyaḥ asiddhiḥ. na vai sa ādhāras taṃ viśeṣīna karoti iti yāvat. tathā ca ayaṃ na kiñcit tasmād yo nāma nāśa-hetuḥ sa bhāve na kiñcit śabdasya iṣṭa-vyaktim eva samaya-kāraḥ syāt. tasmād abhāvaṃ karoti iti bhāvaṃ na syāt. tad abhāvaṃ karoti iti bhāvaṃ na tena ayam evaṃ vācyaḥ syāt – pātaṃ na karoti praty ekam. vema-abhāve ’pi kuvindaḥ manyante. tad ayaṃ vināśa-hetur abhāvaṃ manyante. tad ayaṃ vināśa-hetur abhāvaṃ kāryaṃ kiṃ karoti. kurvan dṛṣṭaḥ, tena bhāva iti na abhāvaḥ syāt. tasmād abhāvaṃ eva bhāva iti na abhāvaḥ syāt. tad abhāvaṃ bhāva-kriyā-pratiṣedha-nirdeśa eṣa bhāvaṃ na tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na syuḥ kurvanty eva. api ca, kāvyāni puruṣaḥ bhāva-pratiṣedha-rūpatve ca bhāvaṃ na sa kathaṃ kenacit kriyate. abhāvaṃ sa kathaṃ kenacit kriyate. abhāvaṃ tad-anyasya api tat tulyam iti so ’pi kiṃ na nanv etad eva paridīpitaṃ bhavati – iti tad-avastho virodhaḥ. na kevalaḥ iti, tasya api – kathaṃ sa kevalo ’pi ’pi pratyaya-vaikalye syāt. sākalye tu bhāvaḥ, tasya api kiṃ na kevalaḥ karoti. api kṣaṇiko bhāvaḥ, tasya api kiṃ na kevalaḥ | artha-an-arthau na yena stas tad-a-dṛṣṭaṃ tāvat sannihita-sakala-sahakārī kāryaṃ kiṃ bhinnaṃ mṛdaḥ, kulālaḥ kiṃ na pṛthak arthaḥ – a-kṣepa-kriyā-dharmī svabhāvo na eko ’pi tām arthakriyāṃ tat-svabhāvatvād eva asiddhiḥ. na vai sa ādhāras taṃ viśeṣīvastu-dharmo vyavatiṣṭhate. yadā ayaṃ pakṣītad-rūpa-a-pratipattau svām arthakriyāṃ ātmīyayor netra-abhidhānayor jala-budbudayoḥ a-sāmarthyam. siddhe hi bhāve kārako na taṃ a-sāmarthyam. siddhe hi bhāve kārako na taṃ sthiti-vat prasaṅgaḥ. tasmād vyañjako na taṃ kriyā-a-kriyā-ayogāt. anya-sahitaḥ -gatāv upāyaḥ. apauruṣeyas tu śabdo na evaṃ dravya-viśeṣā na tāñ śāstraṃ viṣayīdravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ hāniḥ kathaṃ bhavet | doṣā na karmaṇo duṣṭaḥ api syāt, na vema-rahitaḥ kuvindaḥ paṭaṃ eva. na vai kaścit tathābhūtena anvayaṃ na vai kaścit tathābhūtena ātmanā anvayaṃ -vikalpa-pratibhāso vastv eva adhiṣṭhānī-vikalpa-pratibhāso vastv eva adhiṣṭhānī-dharma-vikalpena pratijñā-antaraṃ tad-rūpa-a-pratipattau svām arthakriyāṃ eva sampradāya-apekṣo ’rtha-jñāpanaṃ kiṃ na

kariṣyāmi, pratiśyāya-kalā me kaṇṭhaṃ kṣiṇoty karīṣa-tṛṇa-kāṣṭha-dahana-śakti-bhedaḥ. tathā karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ karuṇayā api vṛtteḥ. sā eva rāga iti cet. iṣṭam, karuṇā-abhyāsāt sā buddher deha-saṃśrayāt | karuṇā-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ karuṇā-ādayo ’nyathā api sambhavād iti karuṇā-utkarṣa-para-duḥkha-kṣamer itaḥ || dayāvān karuṇā. tathā hi dharma-ālambana-ādayo maitrykaruṇā. tathā hi sattva-dharma-ādy-ālambanā karuṇāyāś ca na yatnaḥ sthāpane mahān || karoti. a-kurvan kathaṃ samarthaḥ, kuvinda-ādayaḥ karoty a-vidita-kartāraś ca kecid iti sarveṣāṃ karoti, ayoga-vyavacchedena viśeṣaṇād ity uktam. karoti ity akiñcitkaraś ca kaḥ kasya sthāpako karoti ity akiñcitkaro na apekṣyaṇīyaḥ. tat karoti iti kuta etat, so ’-niyato niyamaṃ puruṣāt karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. karoti iti. tad api iṣṭam eva. na hi tasya tatkaroti iti na tata eva paṭa-utpattiḥ. tathā na karoti iti prāptam. tatra yady abhāvo nāma kaścit karoti iti prāptam. tatra yady abhāvo nāma kaścit karoti iti brūmaḥ. mahā-sāmarthyaṃ mahākaroti iti bhāvaṃ na karoti iti kriyā-pratiṣedho karoti iti bhāvaṃ na karoti iti kriyā-pratiṣedho karoti iti yāvat. tathā ca ayaṃ na kiñcit karoti karoti iti yāvat. tena ayam evaṃ vācyaḥ syāt – karoti iti sarvaḥ puruṣaḥ kāvya-kṛt syāt. akaroti iti syāt. tathā ca a-kartur a-hetutvam iti karoti iti hi na abhāvo nāma kaścit kāryaḥ. tasya karoti iti hi na abhāvo nāma kaścit kāryaḥ, tasya karoti. etena eva yad ahrīkāḥ kim apy a-ślīlam karoty eva iti. kāryaṃ ca ayaṃ kevalo ’pi karoty eva iti cet, sa katham idānīm a-kṣepakaroty eva kāryaṃ ca tasmān na utpadyata iti tadkaroty eva. na evam a-kṣaṇikasya, sarvathā akaroty eva yadi kevalaḥ syāt. kiṃ na bhavati. karoti. karoty eva yadi kevalaḥ syāt. kiṃ na karoti kim || tasmāt saṃvid yathā-hetu jāyamānakaroti. kurvan dṛṣṭaḥ, tena karoti iti brūmaḥ. karoti. guṇasya dravya-pāratantryān na pṛthak karoti ca iti. sahitas tat-svabhāvo na kevala iti karoti. tad-anyasya api tat tulyam iti so ’pi kiṃ karoti. tad-ayoga-vyavacchedena viśeṣaṇād ity karoti, tadā na vyabhicāraḥ. anyadā tena karoti. tasmān niścito vyāpyo gamako vyāpako karoti. tena jarat-kāṇena grāmya-kāṣṭha-hārakeṇa karoti. na apy anya-kriyāyāṃ tasya kiñcit, karoti. na apy anya-kriyāyāṃ tasya kiñcid iti. karoti na apy anyam ity akiñcitkaraś ca apekṣyata karoti, na kevala iti cet, kiṃ kevalasya svakaroti. na ca asya kaścit kvacit sambandhakaroti. na ca tathā viprakṛṣṭeṣu sva-sāmarthyakaroti. na ca teṣāṃ tathā viprakṛṣṭānāṃ svakaroti. na ca śakyam evaṃ kartum, caitanyena karoti na viparyayāt || mithyā-vikalpena vinā na karoti praty ekam. vema-abhāve ’pi kuvindaḥ karoti. pratipādayatā hi paraṃ dhūmo ’gnikaroti. pratipādayatā hi paraṃ dhūmo ’gnikaroti, yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, karoti, yatra ayaṃ puruṣa-arthaḥ pratibaddho karoti, yathā ghaṭo ’-sarvagato ’nitya eva śabdo karoti. vyāpakas tasya niścitaḥ | gamyaḥ karoti. sa ca śabdo yad abhiprāyaiḥ prayujyamāno

karoti SV_10216 SV_06427 SV_07202 HB_00904 SV_13119 V3_05304 HB_02103 SV_08002 V2_08814 VN_05514 SV_08014 VN_05818 V2_07605 SV_08608 HB_03818 HB_03818 VN_05901 SV_09219 VN_04101 V3_13507 SV_14413 SV_12517 SV_17414 SV_16326 HB_01705 SV_15111 SV_16209 SV_12009 HB_00909 PV_04014 V3_00804 V3_00706 SV_17419 V2_08003 SV_13819 V2_08003 SV_04805 HB_02115 V3_00408 V3_10711 SV_12216 HB_01406 V3_03704 V1_00505 VN_00809 SV_12314 SV_04708 V3_00603 SV_16119 PV_04215 SV_12312 SV_13513 V1_00802 SV_17308 SV_11013 V2_06702 PV_02060 V1_01007 SV_05805 SV_16109 HB_02103 PV_02269 SV_17613 HB_02014 SV_16108

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niṣedhe ’pi iyaṃ niḥ-śaṅka-paricchedaṃ cetaḥ na ca eka-sādhyaṃ vyavacchedam anyaḥ an-anyā vā. sā anyā cet tām eva sa āśrayaḥ na hi vināśa-hetur bhāva-svabhāvam eva śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, ādya-viśeṣa-hetu-vat kāryaṃ kurvīta, jātir artha-antare pratyaya-hetur gotvam iva sūryayoḥ, kvacit phale vandhyā-itarayor iva tadā api kiṃ trir abhidhīyate. sākṣiṇāṃ hi karmaṇi tat sāmānyaṃ na karmaṇi na -ghoṣaṇa-śloka-pāṭha-ādinā kālaṃ gamayan bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ na a-tat-kāryaḥ. tena eva ca tat-kāryaṃ niścita-grahaṇaṃ tarhi na kartavyam. na na jñānam iti. niścita-grahaṇaṃ tarhi na kathā-vicchedo vikṣepaḥ. yat kiñcit syāt. abhāvas tu viveka-lakṣaṇa eva nimittī-vādino hy upanyasta-sādhanasya samarthane iti sa tathābhūtam eva khyāpayaṃs tasya -lakṣaṇatvāt. tad-a-tat-kriyā-vikalo na adhyāpayitur abhāvāt. tat prathamo ’dhyetā | a-pracyuta-an-utpanna-pūrvāpara-rūpaḥ pumān kurvanti. tathā anyo ’py an-atiśayaś ca -bhedasya. na hi sa sāhitye ’pi para-rūpeṇa kārya-sātatya-a-darśanāc ca na te kathañcit -darśana-pūrvakam eva anyaḥ karoty a-vidita239ab) yā api iyam apauruṣeyatā veda-vākyānāṃ ca bhāvaṃ na karoti iti syāt. tathā ca aartha-prasiddhitaḥ || kalpanā-āgamayoḥ icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ -guṇa-upasaṃhāra-ayogāc ca. tasmād ete padārthānām, an-ādheya-viśeṣasya prāg asva-sattā-mātreṇa kṣepa-ayogāt, prāg atad-vyāpārāc chabdasya tad-udbhave syāt. a-yaugapadya-virodhāt. a-kramaḥ, anapekṣasya pratipattir astu, sarvathā doṣa-parihārasya ’pi kenacit svabhāva-anyathā-bhāvasya an-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya iti. sarva-vaktṛ-dharmatā-paricchedasya ca syāt. na sarvaḥ. tatra viśeṣa-pratikṣepasya kṣaṇa ekasya svabhāvasya a-vivekād viśeṣasya dṛṣṭasya aparatra vyatireka-niścayasya ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa ca na upadarśayati pratyakṣatāṃ ca svīvedaḥ. nanu na śaknuvanty eva puruṣā mantrān vyaktīnām a-śakyaḥ śabdena sambandhaḥ na kaścid evaṃ karoti. na ca śakyam evaṃ -ādīnāṃ ca sva-icchayā krama-racanā śakyate nibandhanam | bhāva-abhāva-vyavasthāṃ kaḥ api prasaṅgāt. yadi tādṛśīṃ racanāṃ puruṣāḥ -niyamavatām a-śakyaḥ krama-viparyayaḥ na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras||328|| sva-icchā-vṛttiḥ saṅketaḥ sa iha eva ca prāyaśo buddhi-pūrvam anyathā api ca prāyaśo buddhi-pūrvam anyathā api || upādāna-a-vikāreṇa na upādeyasya vikriyā | katham ||8|| na hi idam iyato vyāpārān matā ||112|| tato ’nya-apoha-viṣayā tatna khalv eka eva padeṣu varṇānāṃ svabhāvaḥ karotu. sa punar asya svabhāvo ’-kṣepaca hetu-phalayor vyatireke tatas tayoḥ || abhāva-niścayaḥ. veda-prāmāṇyaṃ kasyacit sāmarthye ’pi yathā kevalānām a-kriyā eva tato rūpaṃ tad varṇānāṃ padaṃ padam |

karoti. saṃśayād api kvacil lokasya pravṛtteḥ. karoti. saṅketa-pratiniyamāt. na ca vicchinnaṃ karoti. sā ca a-pratibaddhā sāmānya iti kiṃ karoti, sva-hetubhya eva tasya anyato karotu, pūrva-svabhāva-niyata ity etan na syāt. karotu. pūrva-svabhāva-niyata ity etan na syāt, karotu. sa punar asya svabhāvo ’-kṣepa-kartṛkarka-ādiṣu. pācaka-karmasu ca karma-jātir na ca karkoṭakayoḥ, kvacid rase vanya-itarayor iva karṇe nivedya prativādī kaṣṭa-a-pratīta-drutakartari iti sambaddha-sambandho ’py asya na asti kartavya-a-pratipattyā nigraha-arha iti nyāyyaṃ kartavyaḥ. vyatireky api na anityatva-abhāve kartavyam iti ko ’tra nyāyaḥ. api ca, bhinnā kartavyam, tasya anya-arthatvāt. sapakṣakartavyam. na na kartavyam, tasya anya-arthatvāt. kartavyaṃ vyāsajya kathāṃ vicchinatti, idaṃ me kartavyasya kasyacid rūpasya abhāvāt, tad-bhāve kartavye tad a-kṛtvā aparasya prasaṅgena akartā ity ucyate. yadi punar udbhāvite ’pi doṣe kartā eva iti na kasyacid dhetur a-hetuś ca na kartā eva syāt. tad ayam anādiḥ pūrva-pūrvakartā krameṇa karmaṇāṃ karma-phalānāṃ ca bhoktā kartā ca mantrāṇām iti. na, teṣāṃ prabhāvavatā kartā. svarūpaṃ ca asya prāg api tad eva iti kartāra ity ukta-prāyam. yā apy etā nityakartāraś ca kecid iti sarveṣāṃ keṣāñcid vā akartur a-smaraṇād varṇyate. santy asya apy kartur a-hetutvam iti na vināśa-hetuḥ kaścit. kartur icchā-mātra-anurodhataḥ | vastunaś ca kartur icchā-mātra-anurodhataḥ | vastunaś ca kartur icchā-mātra-anurodhino dharmā na vastukartuḥ para-apekṣayā janakatvam, niṣpatter akartuḥ paścād api svabhāva-a-parāvṛtteḥ. kartur vyāpāre ’pi tat-siddhy-ayogāt. vyāpikartuḥ sva-sattā-mātreṇa kṣepa-ayogāt, prāg akartum a-śakyatvāt, artha-antara-abhyupagame kartum a-śakyatvāt kiṃ nāśa-kāraṇaiḥ. anyathātvakartum a-śakyatvāt, tasya anyatra vastutaḥ kartum a-śakyatvāt. sa eva hy evaṃ sarvajñaḥ syād kartum a-śakyatvāt. sambhavad-viśeṣasya ca kartum a-śakyatvāt, svabhāva-antara-utpattikartum a-śakyatvād ity uktam. na ca puruṣakartum arhati iti, tasya abhāva-viṣayatva-virodhād kartum icchati. etena buddhi-śabda-ādayo ’pi kartum. etad uttaratra vicārayiṣyāmaḥ. api ca, na kartum. evaṃ sati idam ānantyaṃ tadvaty api kartum, caitanyena anayor virodha-asiddheḥ kartum. tata eva puruṣa-dharma-saṅkhyāte vikalpakartuṃ tena vinā prabhuḥ || smṛti-icchā-yatna-jaḥ kartuṃ na śaknuyuḥ kṛtāṃ vā a-kṛta-saṅketo kartum. yathā bīja-aṅkura-pattra-ādīnām ṛtukartuṃ yukto rasa-ādaya iva parasparam. na api kartuṃ śakyate na anyatra iti na uparodho ’sti. kartuṃ śakyante, puruṣa-icchā-vṛttitvāt, teṣāṃ ca kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ ca kartuṃ śakyā a-vikāreṇa mṛdaḥ kuṇḍa-ādino yathā || kartuṃ samartham, sannihita-viṣaya-balena kartṛ-āśrita-bhāvataḥ | (113ab) eka-svabhāvakartṛ-citta-saṃskāra-bhedena bhedāt. sa ca kartṛ-dharmā cet, pṛthag-bhāva-sambhavāt, kevalo kartṛ-bhoktṛtva-hāniḥ syāt sāmarthyaṃ ca na kartṛ-vādaḥ snāne dharma-icchā jāti-vāda-avalepaḥ kartṛ-viśeṣa-pṛthag-bhāva-abhāvāt, kāryakartṛ-saṃskārato bhinnaṃ sahitaṃ kārya-bheda-kṛt |

kartṛkam SV_01517 V2_09807 SV_17407 SV_08725 SV_12008 SV_12016 PV_04122 V3_03809 PV_02096 SV_07918 SV_08018 PV_02190 V3_09409 SV_07915 SV_07923 SV_13410 SV_16321 SV_12328 SV_14017 SV_16304 PV_04167 SP_00022 PV_02091 SV_08003 PV_02262 SV_08126 VN_04501 SV_16326 PV_02274 SV_07924 SV_08002 PV_02273 PV_02272 SV_08105 SV_08009 SV_08006 SV_08102 PV_03304 PV_02278 SV_17415 PV_02194 SV_13412 SV_13408 NB_03129 NB_03124 V3_13301 V3_13306 PV_03302 V1_03105 PV_03430 SV_07926 SV_08010 V1_03212 PV_03306 V1_03205 SV_08009 SV_10823 SV_08004 SV_06124 SV_08008 PV_03301 PV_02084 SV_16314 SV_16224 PV_02279

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-hetv-abhāve tu syād anumānam, yathā a-dṛṣṭa-abhāve tu syād anumānam. yathā – a-dṛṣṭabahutaram ayuktam api. nityasya puṃsaḥ sahakāriṇo ’-kārakāḥ syuḥ. paryāyeṇa atha sa eva vipralambhaḥ. apauruṣeyatā api iṣṭā tathā hi smaranti saugatā mantrāṇāṃ uktau ca bādhanāt || atra api loke dṛṣṭatvāt ity uktāv api bādhanāt. atra api loke | syād an-artha-antara-arthatve ’py aekaṃ sāmānyam iṣṭam. tad yadi bhinnam api vā nimittī-kṛtya tayoḥ pravṛttir iti cet. eva santāna-preraṇād bhave || ānantaryān na ghaṭa-dadhy-ādir anekaḥ, ko vā virodhaḥ -bhinnam asti yena bhinnās tathā pratīyeran. iti. tasmād vyakti-vad bhedān na hetuḥ -ādiṣv artha-pratipatti-hetuḥ samasta-rūpaḥ ’sādhāraṇa-guṇaḥ. tad-adhimukter eva hi viṣa-anyatra api koṣa-pānaṃ syāt karaṇīyam. viṣa-apekṣam anapekṣaṃ vā vāsy-ādi-prayoga-vat -viruddhānām api kraurya-steya-maithuna-hīnaa-prasiddhatvāt kathañcit tena na kṣamaḥ | -janane ’pi iṣṭau tataḥ saṃyoginau na tau | dīrghā iti vā katham || saṅkhyā-saṃyogapācaka-śabdena abhidhīyante, kiṃ tarhi tatjātau tan-mātra-bhāvataḥ || te cetane svayaṃ ’py asya kṣaṇikatvāt kriyā kutaḥ ||161|| ānupūrvyā ca artham iti, tathā hi pūrvaṃ tantra-jñāḥ svayaṃ-kṛtair mantraiḥ kiñcit | dvaya-kṣaya-arthaṃ yatne ca vyarthaḥ (157c) pācaka-ādy-a-bheda-pratyayasya. tatgotvam iva karka-ādiṣu. pācaka-karmasu ca janmanaḥ | a-sambhavād vipakṣasya na hāniḥ -dṛṣṭiḥ su-bhāvitā | tri-hetor na udbhavaḥ śaktiḥ pācaka-ādi-śabda-nimittaṃ na karma sarvadā asti. tasya ca pratyayasya iti hi tataḥ syān na punaḥ pācaka iti. tasya pracyuta-a-samprāpta-rūpam atīta-anāgataṃ -bhedād asya adhigatir ity ayam | kriyāyāḥ aparaṃ kleśāt tat tapaḥ kleśa eva cet | tat pūrvāpara-rūpaḥ pumān kartā krameṇa karmaṇāṃ sahakāri-kṣayād alam || na ākṣeptum aparaṃ karaṇa-prayogād bhinnā varṇa-bhāgāḥ prāg eva niṣiddhatvāt. atiprasaṅgaś ca evam. -doṣāḥ. vaidharmyeṇa api – parama-aṇu-vat bhavanti. yathā nityaḥ śabdo ’-mūrtatvāt. bhavanti, yathā – nityaḥ śabdo ’-mūrtatvāt vaidharmyeṇa api – parama-aṇu-vat -ātmanaḥ | bhāvyaṃ tena ātmanā yena pratiātmanā bhavitavyam, yena asya idam iti pratitasyā na sa sārūpya-kāraṇaḥ | kriyājātir a-bhedād dhetur iti cet. na jātiḥ karmaṇi na pācaka ity ucyeta. pacata eva -ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ sādhanaṃ meya-rūpatā | sādhane ’nyatra tatsādhanaṃ meya-rūpatā | sādhane ’nyatra tat-abhāvāc ca karmaṇaḥ | (158b) na hy anityaṃ -ādi-rūpa-sanniveśināṃ sukha-ādīnāṃ dravyakiṃ tarhi tat-karma-āśrayo dravyam. tasya artha ānaya ity eva syād an-ākṣipta-karaṇaproktam. kiṃ ca, sthity-abhāvāc ca || kriyā-sādhanam ity eva sarvaṃ sarvasya sarvasya kampa-prāpter virodhinaḥ | ekasmin tu mantra-ādi-prayogas tasya iṣṭa-phalasya vrata-caraṇa-ādy-apekṣaṇāt. ekasmād api syuḥ kṛta-hāniḥ kathaṃ bhavet | doṣā na

karmaṇo kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, kartṛtvaṃ nityān bhāvān atīndriyān | aindriyān kartṛtvaṃ sa kiṃ tasya eva vastunaḥ ||175|| atha kartṝṇām a-smṛteḥ kila | (239ab) yā api iyam kartṝn aṣṭaka-ādīn. hiraṇya-garbhaṃ ca kāṇādāḥ. karpūra-rajata-ādiṣu | samayād vartamānasya kā karpūra-rajata-ādiṣu dṛṣṭatvān na asādhāraṇatā karma-a-dravya-śabda-vat || vyatireki iva yac ca karma-a-bhinnaṃ pratyayaṃ janayet. vyaktibhiḥ ko karma api na asaj-jñāna-abhidhānayoḥ | (159ʼab) karma api sati tasminn a-sambhavāt | tad ankarma-abhivyakter a-bheda-vyāpana-asiddhau. karma asti cet. vyaktibhya eva tarhi sa pratyayo karma asya (157c) pācaka-ādy-a-bheda-pratyayasya. karma-ātma-abhyupagantavyaḥ syāt, śabda-vad eva. karma-ādi-karaṇāt. tasmān na mantrāḥ puruṣakarma-ādi-kṛto bauddhā api dṛśyante. tatra akarma-ādi-prayoga-vac ca kathyate. yo ’pi manyate karma-ādi-bahulānāṃ vratānāṃ ḍākinī-bhaginī-tantra karma-ādi-bheda-upakṣepa-parihāra-a-vivecane || karma-ādi-yogitā-āpatteḥ sthitiś ca prativarṇitā | karma-āder api tadvat svarūpataḥ | abhilāpāc ca karma-āśrayo dravyam. tasya karma-sāmānyasya karma ity a-khaṇḍaṃ janma-kāraṇam | gatikarma-upakāram apekṣya pācakatvaṃ dravyeṇa karma-upādīyate tataḥ karaṇaṃ mṛt-piṇḍa-ādikaṃ karma kurvanti. tathā anyo ’py an-atiśayaś ca karma-kṣaye śramaḥ || phala-vaicitrya-dṛṣṭeś ca karma jātir a-bhedād dhetur iti cet. na jātiḥ karma-jātir na ca tāni karmāṇi pācaka-śabdena karma-dehayoḥ || a-śakyatvāc ca tṛṣṇāyāṃ karma-dehayoḥ sthitayor api || eka-abhāvād vinā karma na sāmānyam iti cen na ca śaktir an-anvayāt karma-nimittatve niruddhe karmaṇi na pācaka ity karma-nimittatve proktam. kiṃ ca, sthity-abhāvāc karma-nimittam. anyac ca vyakty-ādikaṃ na iṣṭam karma-niyamaḥ siddhā sā tat-prasādhanā || arthena karma-phalam ity asmān na śakteḥ saṅkara-ādikam || karma-phalānāṃ ca bhoktā samavāyi-kāraṇakarma bhava-tṛṣṇā-vilaṅghinām | duḥkha-jñāne ’karma-bhāgā vā krameṇa vikalpa-viṣayā yathākarma-bhāgānāṃ pūrveṇa aparasya a-pratisandhānāt, karma-vat ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. karma-vat parama-aṇu-vad ghaṭa-vad iti. ete karma-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi karma-vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. karma vibhajyate || an-ātma-bhūto bhedo ’sya karma vibhajyate. an-ātma-bhūtaś ca asya indriyakarma-vyavasthāyās tal-loke syān nibandhanam || karma-saṃśrayāt ||157|| na hy artha-antarakarma-sad-bhāvāt. tata eva a-sambandhān na karma-sambandha-asiddheḥ, a-vyavadhāna-abhāvāt karma-sambandho na prasidhyati || sā ca tasya karma-sambandho na prasidhyati ||35|| sā ca tasya karma sarvadā asti. tasya ca pratyayasya karmakarma-sāmānya-saṃyoga-ādīnāṃ ca. tathā an-āgamakarma-sāmānyasya śruty-antara-nimittatvāt (158a) karmakam. evam ānayanam anyad vā yat kiñcid karmaṇaḥ | (158b) na hy anityaṃ karma sarvadā karmaṇaḥ | sādhanaṃ na hi tat tasyāḥ sādhanaṃ yā karmaṇo ’yogāt syāt pṛthak siddhir anyathā || karmaṇaḥ kathañcid upakārāt pācakaś citratvād karmaṇaḥ kayościd artha-an-artha-sandarśanāt. karmaṇo duṣṭaḥ karoti na viparyayāt || mithyā-

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530

SV_08202 SV_16311 SV_16317 SV_16308 SV_07916 PV_02193 PV_02150 PV_02068 SV_17414 PV_02275 PV_03308 V1_03208 PV_04285 V1_03107 PV_03303 V1_02003 PV_03241 SV_08014 V1_03104 SV_08014 SV_08010 V1_03110 PV_02279 SV_08002 SV_12402 SV_08003 PV_02255 SV_12806 SV_12916 SV_13228 SV_13223 SV_13222 SV_13316 SV_13218 SV_13301 SV_13318 SV_12212 VN_05903 V1_02206 SV_13921 HB_01503 V3_01209 HB_01403 HB_01910 V2_06912 PV_02228 PV_03285 V1_02805 SV_14327 SV_14327 VN_05116 V1_02708 SV_04818 PV_03038 SV_04817 SV_06905 PV_03026 SV_07614 VN_00620 V1_00706 SV_08521 PV_03183 PV_03499 SV_12801 PV_03287

-ādhāyini kā apekṣā. atiśaye vā kṣaṇikatvāt phalaṃ vrata-āder vipāko ’pi tu pūrvasya -vipāka-dharmaṇaḥ kṛtatvāt tat-phalasya viparyaye ca punaḥ siddheḥ. na ca eka-rūpāt eva tarhi sa pratyayo ’stu. kim idānīṃ api moktari || avasthā vīta-rāgāṇāṃ dayayā || ādhipatyaṃ viśiṣṭānāṃ yadi tatra na | a-gatīnāṃ kim ādhārair guṇa-sāmānya-utpanna-pūrvāpara-rūpaḥ pumān kartā krameṇa -vaicitrya-dṛṣṭeś ca śakti-bhedo ’numīyate | || sa-vyāpāram iva ābhāti vyāpāreṇa sva||36|| sa-vyāpāram iva ābhāti vyāpāreṇa svate | a-sambhavād vibandhe ca sāmagrī kārya-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne bhedo ’sya vidyamāno ’pi hetuṣu | bhinne smārtād a-viśeṣāt. niṣpādita-kriye -kriye kañcid viśeṣam a-samādadhat | ||158|| atiprasaṅgāt (159aʼ) vinaṣṭe hi -mātreṇa sadṛśa-ātmano jñānasya sarvatra (159aʼ) vinaṣṭe hi karmaṇi tat sāmānyaṃ na ca pratyayasya karma-nimittatve niruddhe -bhedād asya iyam adhigatir ity ayam asyāḥ -nirghātād ye ’pi doṣa-virodhinaḥ | taj-je -hetur gotvam iva karka-ādiṣu. pācakamudrā-maṇḍala-dhyānair apy an-akṣaraiḥ pācaka-karmasu ca karma-jātir na ca tāni -ārambha-samāśritaḥ || so ’-muktaḥ kleśa-apekṣā kāla-kṣepaś ca na syāt. tasya niṣ-kāmatā-mūḍha-matir antyāyāṃ buddhau samāpta-śakti-pratiniyamād indriyasya aneka-ātmā śrutir na syāt. na hy ekaḥ śabdaḥ -niyama indriyāṇām aneka-śabda-saṅghātasya tat-svabhāvā eva punaḥ pratyayāḥ kathaṃ -niyamo yadi | aneka-śabda-saṅghāte śrutiḥ śrūyante cen na vācakāḥ | (256ab) na vai a-hetukatva-prasaṅgād ity uktam. na ca ity ucyate, na avasthā-bhedini viśeṣe. niṣasminn avasite paścāt kariṣyāmi, pratiśyāyaetāvān eva vijñāna-utpatter api kāraṇaprasaṅgāt. tasmād ayaṃ kāraka-abhimato ’rthayo ’-vyavadhāna-ādi-deśa-rūpa-indriya-ādica sādhya-vikalaḥ syāt, tāvato dharmaapi yad bahūnām, yathā antyasya kāraṇa-utpatteḥ, krameṇa atiśayavato ’ntyāt kāraṇa-parāvṛttau ca artha-antara-parigrahāt, kutaḥ | pratyakṣam eva sarvasya keśa-ādiṣu | bhāvanā-pariniṣpattau tat sphuṭa-a| bhāvanā-pariniṣpattau tat sphuṭa-asvabhāva-sthiteḥ. hantā hi caitrasya na nāśana nāśa-kalpaḥ. kiṃ tarhi daṇḍa-ādica atiprasaṅgād ity uktam. paryāya-śabda| yaj jñānam avisaṃvādi tat pratyakṣam akevalam an-artha-nirbandha eva, yathāgatiḥ || yathā-bhāve ’py abhāva-ākhyāṃ yathāartha-prasādhanaṃ ca parityajya artha-antaraapi vācyam. śūnya-anitya-ādi-śabdeṣu yathāadhīnam api kāryaṃ sva-hetutaḥ | sambadhyate a-vyatiriktaṃ vā sāmānyam asti. tathābhāvaeka-śabda-vācyā bhavantu, kim artha-antarapunar iyaṃ kalpanā. abhilāpinī | pratītiḥ | nivṛtter niḥ-svabhāvatvān na sthāna-a-sthāna|| sāmānya-vācinaḥ śabdās tad-eka-arthā ca | vicchinnaṃ paśyato ’py akṣair ghaṭayed yadi pratyekaṃ sārthakatve ’pi mithyā-anekatvaśabda-artha-grāhi yad yatra taj jñānaṃ tatra

kalpanā karmaṇaḥ pratikṣaṇaṃ svabhāva-bhūtasya anyakarmaṇaḥ. brahma-haty-ādeśa-anuṣṭhānād grāmakarmaṇaḥ. vinā api puruṣeṇa tad-upakārāt phalam karmaṇaḥ sa tad-virodhī dharmo yukto ’-dharmaś ca. karmaṇā anyena vā. bhinnam a-bhinna-pratyayakarmaṇā api vā | ākṣipte ’-vinivṛtti-iṣṭeḥ karmaṇām | viśeṣe ’pi ca doṣānām a-viśeṣād karmaṇām || etena samavāyaś ca samavāyi ca karmaṇāṃ karma-phalānāṃ ca bhoktā samavāyi-kāraṇa karmaṇāṃ tāpa-saṅkleśān na eka-rūpāt tataḥ kṣayaḥ karmaṇi | tad-vaśāt tad-vyavasthānād a-kārakam karmaṇi | tad-vaśāt tad-vyavasthānād a-kārakam karmaṇi || an-adhyavasita-avagāhanam an-alpa-dhīkarmaṇy a-bhinna-ātmano jñānasya na bhedena karmaṇy a-bhinnasya na bhedena niyāmakaḥ || karmaṇy a-viśeṣa-ādhāyi sādhanam ity api sādhanakarmaṇy aindriyam anyad vā sādhanaṃ kim iti karmaṇi tat sāmānyaṃ na karmaṇi na kartari iti karmaṇi tena ātmanā bhavitavyam, yena asya idam karmaṇi na kartari iti sambaddha-sambandho ’py karmaṇi na pācaka ity ucyeta. pacata eva karma-sad karmaṇi niyamaḥ, tat sādhanam. na ca iyam arthakarmaṇi śaktāḥ syuḥ kṛta-hāniḥ kathaṃ bhavet | karmasu ca karma-jātir na ca tāni karmāṇi pācakakarmāṇi kriyante. na ca tāny apauruṣeyāṇi nityāni karmāṇi pācaka-śabdena abhidhīyante, kiṃ tarhi karmābhyāṃ saṃsārī nāma tādṛśaḥ | ātmīyam eva yo kala-ātmanaḥ kṣaṇena pratipatter eka-jñānakalaḥ śabdo bhāti iti svapnāyate. na hi kalakalo na śrūyeta. dhvanayaḥ kevalaṃ tatra kalakalo nāma. bhinna-svabhāvānāṃ yugapac kalakalasya śrutir na syāt. na hy ekaḥ śabdaḥ kalakale ’rtha-antaram ārabheran. na hi kāraṇa-akalakale katham ||255|| atha api syāt – kalakale varṇa-pada-vākyāni śrūyante, dhvanīnām kalakale vācako na śrūyate. pada-vākyakalasya ātmanas tad-a-tattva-virodhāt. na ca kalā me kaṇṭhaṃ kṣiṇoty evam-ādinā kathāṃ kalāpaḥ. tat prakṛtes tat-kārya-svabhāva-niyame na kalāpo na vyaktau na kriyāyām iti vyartha eva kalāpaḥ, sa vijñāna-janane samartho hetuḥ. yas kalāpasya kvacid an-anvayāt. tato na kutaścid kalāpasya tad eva mukhyaṃ sahakāriṇāṃ kalāpāt kārya-utpattiḥ. sahakāriṇaḥ samutpannakali-māry-ādi-śabdānām iva matta-kāla-atiśayakalevarāt || cyuteṣu sa-ghṛṇā buddhir jāyate kalpa-dhī-phalam || tatra pramāṇaṃ saṃvādi yat kalpa-dhī-phalam ||31|| ity antara-ślokāḥ. tathā kalpaḥ. kiṃ tarhi daṇḍa-ādi-kalpaḥ. nāśa-kalpaṃ kalpaḥ. nāśa-kalpaṃ hy asya maraṇam. tan-nivṛttau kalpo hy aparo hetur eka-hetu-pratipādite viṣaye kalpakam ||28|| yoginām api śruta-mayena jñānena kalpanam asya ayogāt, na vai vyavacchedo na kalpanam eva vā | kuryād a-śakte śakte vā kalpanaṃ kevalam an-artha-nirbandha eva, yathākalpanaṃ samīhita-ākāraṃ buddhāv āropya tadkalpanayā kim a-kāryaṃ kathañcana || anyatve tad kalpanayā tu tad-anya-bhedaḥ pratipattṛ-abhiprāyakalpanayā. bahavo ’pi hy eka-artha-kāriṇo kalpanā (4ʼbcʼ) abhilāpa-saṃsarga-yogyakalpanā | (169ab) na hy anya-apoho nāma kiñcit kalpanā | abhāve nir-vikalpasya viśeṣa-adhigamaḥ kalpanā | arthasya tat saṃvitteś ca satataṃ kalpanā | eka-avayava-gatyā ca vākya-arthakalpanā | svarūpaṃ ca na śabda-arthas tatra

kalpanā PV_03175 SP_00005 SV_11313 SV_17012 V2_07013 V1_01404 SV_12821 SV_15910 PV_03146 PV_03123 V1_00702 NB_01004 V1_00704 SV_05715 PV_04014 V3_00804 PV_04013 SV_04328 SV_14109 PV_03125 V1_01407 SV_11826 SV_00102 PV_03281 SV_10711 PV_03288 PV_03418 NB_01005 PV_03344 V1_03701 SV_08523 V1_00707 PV_03097 V1_01410 SV_07618 V1_00210 SV_04519 V1_01314 SV_05608 SV_10713 V3_07005 SV_12722 V3_00701 PV_03291 PV_03176 V1_01105 V1_01410 PV_03141 PV_03238 PV_03502 SV_16928 V1_01014 V1_01413 SV_17009 V3_08710 SV_13104 V3_05204 V1_02208 V1_01710 SV_08402 V3_09413 SV_07624 PV_02024 V3_12003 PV_04036

531

tat saṅketa-a-grahas tatra spaṣṭas taj-jā ca | ity a-miśrāḥ svayaṃ bhāvās tān miśrayati saṅketāt tad-abhivyaktāv a-samartha-anyachabda-antareṣu tādṛkṣu tādṛśy eva astu | śabda-antareṣu tādṛkṣu tādṛśy eva astu iti kim atra anyena sādhanena. na ca imāḥ tv avayaveṣu samartheṣu vyarthā syād anya(299cʼ) ’pi tathā syus tad-arthā ced asiddhaṃ a-nirūpaṇāt | tadvatā yojanā na asti no cet smṛtir na vyabhicārataḥ || pratyakṣaṃ anumānaṃ na anveti. tatra pratyakṣaṃ pratyakṣam anumānaṃ ca iti. tatra pratyakṣaṃ -vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ -hetur iti. pratiṣedhasya ca vidhānāt tat-artham arthād artha-prasiddhitaḥ || vacanasya vaktur icchā-mātreṇa pravṛtteḥ. ’nya-hānaye || tad-artha-grahaṇaṃ śabda-asiddheḥ. sarvathā asat pāratantryam iti ca varṇebhyo bhedaḥ sphoṭena cintitaḥ | -jā matiḥ || punar vikalpayan kiñcid āsīn me tathā hi punar vikalpayan kiñcid āsīn me api ca, bhinnatvād vastu-rūpasya sambandhaḥ vidhūtajñānaṃ teṣāṃ tad bhāvanā-mayam | vidhūtadharma iti, tasya ko ’rthaḥ. śabda-arthaḥ tatra adhyakṣam ato ’khilam || trividhaṃ ’rthas tad-dhetor niyamo yadi || na eṣā api abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ darśakam || iṣṭa-an-iṣṭa-avabhāsinyaḥ -mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ -anuṣaṅgiṇyaḥ svabhāva-sthiti-pracyuti) abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ vastūnāṃ sva-nivṛttau nivartakam || etena sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca -kārye paryāpta iti niḥ-prayojanā sāmānya-pratipattir eva. na ca anya-darśane ’nyabhinnaṃ tathā tat-pratipādikā | na śrutiḥ atha vā pratyakṣa-sādhana eva indriya-dhiyaḥ eva vipralabhāmahe. eka-kāryās tu vyaktayaḥ -asiddhir asya ukto nyāya-vādinā ||212|| anupalabdhir dharma iti tasya ko ’rthaḥ. ca avayavāḥ svayam an-arthakāḥ. teṣu sa ātmā vicāra-ayogāt. an-arthaḥ khalv api -kāraṇam || yathā eva iyaṃ parokṣa-arthatatra spaṣṭas taj-jā ca kalpanā || jāyante nivartyeta tad-anya-vikalpa-vat. śakyante hi ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ || kecid indriya-jatva-āder bāla-dhī-vad a|| darśanāny eva bhinnāny apy ekāṃ kurvanti | etena yaḥ samakṣe ’rthe pratyabhijñānaloka-vādaḥ. tam an-ādṛtya anyām eva arthatasmān na indriya-jñānam artha-saṃyojanāṃ vā vikalpasya darśane ’-dṛṣṭir vikalpapradeśa-antareṣv api tathāvidha-arthasaṃyoge tan-nāntarīyakatvād eṣām, paramparā-upacārād ādhīyate pāke. tasmāt satyām api -upacārād ādhīyate pāke. tasmāt satyām api -a-darśanāt. tan-mātra-bhāvino ’nya-hetutvabhūta-guṇa-vat. tad-a-bhede ’py artha-bhedasati niyamena bhavatas tad-anyasmād utpattiasti samāno dharmo dhvasta-itarayor a-bheda-balena teṣu bhāva-adhyavasāyāt. tathā bhāva|| yeṣu satsu bhavaty eva yat tebhyo ’nyasya yasmin sati bhavaty eva yat tato ’nyasya || tulyaṃ nāśe ’pi cec chabda-ghaṭa-bhedena

kalpane kalpanā || jāyante kalpanās tatra yatra śabdo kalpanā || tām eva ca anurundhānaiḥ kriyā-kārakakalpanā ||227 || na vai sambandho vidyamāno ’py kalpanā ||320|| yādṛśy agni-hotraṃ juhuyāt svarga kalpanā ||38|| a-prasiddha-artha-yogasya tatkalpanā a-pratisaṃviditā eva udayante vyayante vā, kalpanā. atha punar ekam eva an-avayavaṃ vākyam. kalpanā-anvayāt ||299|| na brūmaḥ sarvā śabdakalpanā apy atra na asty ataḥ || yady apy anvayikalpanā-apoḍhaṃ pratyakṣeṇa eva sidhyati | kalpanā-apoḍham a-bhrāntam (4abʼ) timira-āśukalpanā-apoḍham a-bhrāntam. abhilāpa-saṃsargakalpanā. abhilāpinī | pratītiḥ | kalpanā (4ʼbcʼ) kalpanā ayuktā iti. tasmāt saṅketaḥ (110dʼ) kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ | kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ | kalpanā-āropita-ātmanām | a-liṅgatva-prasiddhykalpanā-āropitaṃ kṛtvā vyavahāre sarvathā sa eva kalpanā-āropitā sā syāt kathaṃ vā a-puruṣa-āśrayā kalpanā īdṛśī | iti vetti na pūrva-uktakalpanā īdṛśī | iti vetti na pūrva-uktakalpanā-kṛtaḥ | (237ab) ity uktaṃ prāk. na hi kalpanā-jāla-gambhīra-udāra-mūrtaye | namaḥ kalpanā-jālaṃ spaṣṭam eva avabhāsate || kāma-śoka kalpanā-jñāna-viṣayatvena kalpitaḥ | dharmo vastv kalpanā-jñānam āśraya-upaplava-udbhavam | akalpanā jñāne jñānaṃ tv artha-avabhāsataḥ | taṃ kalpanā. tayā rahitaṃ timira-āśu-bhramaṇa-nauyāna kalpanā na akṣa-dhīr yadi | an-iṣṭa-ādāv akalpanā na indriya-buddhaya iti cet, na, tatra kalpanā na kalpante. upaplavaś ca sāmānya-dhiyas kalpanā. na hi sā indriya-jñāne sambhavati, kalpanā-nyasto yatra kvacana sambhavād | dharmaḥ kalpanā mama āsīd iti. tad imāḥ kalpanāḥ kalpanā. yadi satsv asatsu vā bhāveṣu sāmānyakalpanā yuktā, atiprasaṅgāt. tasya kalpanā vā asti sāmānyena eva vṛttitaḥ ||91|| iti kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ kalpanā-viṣayatām upayāntyas tathā anayā kalpanā-viṣayatvāc chabda-artha eva kalpitaḥ. kalpanā-viṣayatvāc chabda-artha eva kalpitaḥ. kalpanā-samāropitaḥ syāt. siṃhatā-ādi-van kalpanā-samāropito na liṅgam, yathā – pakṣakalpanā smaraṇa-ādikā | samaya-apekṣiṇī na arthaṃ kalpanās tatra yatra śabdo niveśitaḥ | tena kalpanāḥ pratisaṅkhyānena nivartayitum, na kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛtakalpanām | āhur bāla-a-vikalpe ca hetuṃ saṅketakalpanām | pratyabhijñāna-saṅkhyātāṃ svabhāvena kalpanām || spaṣṭa-avabhāsāṃ pratyakṣāṃ kalpayet kalpanām ayaṃ kurvāṇaḥ śabda-antareṣu kathaṃ kalpanām āviśati. vikalpa-utthāpitā sā ca kalpanām indriya-jñāne pratihanti. na vai buddhiḥ kalpanāyā a-nivāryatvāt. yadi hi kvacid viditakalpanāyāś ca vaiyarthyāt. sthāpakatvād ādhāraḥ, kalpanāyām a-tat-parāvṛttayo bhāvā yathā-svabhāva kalpanāyām a-tat-parāvṛttayo bhāvā yathā-svabhāva kalpanāyām atiprasaṅgaḥ. saṃskāra ity api kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva-akalpanāyām atiprasaṅgāt. tasmād viśeṣā eva janakā kalpanāyām api, yam ayam anitya-śabdaḥ samāviśet, kalpanāyām eva aparatra bhāvāt. api ca ayaṃ kalpane | tad-dhetutvena sarvatra hetūnām kalpane | tad-dhetutvena sarvatra hetūnām kalpane | na siddhena vināśena tadvataḥ sādhanād

kalpane PV_04217 V3_01713 V2_07103 SV_12325 SV_17102 V3_12002 SV_05607 SV_08523 SV_14327 V1_01106 SV_16509 SV_07625 VN_01309 SV_07701 PV_03503 SV_12322 SV_12320 PV_02252 PV_04270 V3_05812 SV_12530 V3_02409 PV_04077 SV_00303 V2_05702 SV_07611 SV_10711 SV_10713 V3_07005 SV_12720 SV_10709 V3_07004 PV_03232 PV_04014 PV_04268 V3_05802 PV_04012 SV_12405 PV_02092 SV_16502 PV_04183 PV_02022 SV_15022 PV_02107 SV_11607 PV_03393 SV_12916 SV_15525 SV_17125 V2_07113 PV_03408 PV_03333 PV_03380 PV_03464 PV_02201 SV_06115 SV_12108 SV_03323 V3_03308 SV_16504 SV_05402 SV_17515 SV_07119 V3_08810 V2_08302

kaścit

532

| etāvaty ātma-bhāvo ’yam anavasthā anyaapy an-abhyupagamāt. śabda-ghaṭa-bhedena -kāmitam ||40|| atha prasiddhim ullaṅghya dvayaṃ satyaṃ syāt. tatra artha-antaraca kāmyaṃ ca. atha prasiddhim ullaṅghya -bhāg ity ayam eva hetuḥ. anavasthā-anyapaśyāmaḥ. a-paśyantaś ca katham artha-dvayasvabhāva-sthiti-pracyuti-kalpanā na -kalpaḥ. kiṃ tarhi daṇḍa-ādi-kalpaḥ. nāśa-sākalye ’pi vinivartya go-buddhim aśvam api tatra ekaḥ puruṣaḥ kañcid arthaṃ bhāvāt. api ca ayaṃ sāmānyam artha-antaraṃ syāt. etena pariṇāmaḥ pratyuktaḥ, yo ’pi hi -antaraṃ kalpayan sva-āśraya-mātra-gataṃ vā -kalpanām || spaṣṭa-avabhāsāṃ pratyakṣāṃ a-vitatham. tathā hi bauddha-itarayor mantraa-vaidikānāṃ ca bauddha-ādīnāṃ mantratyāga-upādāna-hānitaḥ || vāsī-candanana upalabhe iti | buddher upalabhe vā iti na upalabhe iti | buddher upalabhe vā iti -mithyā-pravṛttayo loka-vyavahārāḥ. nanv ādisiddha iti na kiñcid etat. na hi sva-icchāeva prasiddhaḥ siddha āśrayaḥ | sva-icchāsvatantrāṇām an-artha-āśrayatvāt. tatsvatantrāṇām an-artha-āśrayatvāt. tattad-bhedaṃ tathā adhyavasāyād a-tathābhūtaśabda-arthaḥ kalpanā-jñāna-viṣayatvena ||212|| kalpanā-viṣayatvāc chabda-artha eva ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva yady an-arthakāḥ. a-tad-rūpe ca tādrūpyaṃ -parīkṣāyām avadhatte. yat punar etad uktaṃ -parīkṣāyām avadhatte. yat punar etad uktaṃ -unnīta-bhedā sā dharmiṇo ’neka-rūpatā || te -anurodhataḥ | vastunaś ca anyathā-bhāvāt | kārya-ādi-śabdā hi tayor vyavahārāya | kārya-ādi-śabdā hi tayor vyavahārāya || pareṇa apy anyato gantum ayuktaṃ paraeṣām. katham idānīṃ satya-prabhavau mantravastu-bheda-anusāriṇā | guṇa-ādiṣv iva ’yaṃ na ayam artho na iti śabdā vadanti na | | bhedaṃ pratyaya-saṃsiddham avalambya ca | a-sambaddhasya kiṃ sthāṇoḥ kāraṇatvaṃ na prakṛtyā a-yathārtha-vyakti-niyamaḥ kiṃ na a-sva-jātīyakāḥ kila | tādṛśām eva cittānāṃ apy arthair eva saha utpāde (232a) tathā-niyata-saṅgamāḥ | buddhīr āśritya kevalam evaṃ yadi syāt sādhu me syād iti -prayogāt kadācid artha-niṣpattir yuktā, hy eṣa sthāṇur ayaṃ mārga iti vakti iti ||45|| eṣa sthāṇur ayaṃ mārga iti vakti iti | tulyā dṛṣṭir a-dṛṣṭir vā sūkṣmo ’ṃśas tasya || yadi bāhyo ’nubhūyeta ko doṣo na eva || tasya artha-rūpeṇa ākārāv ātma-ākāraś ca | na an-utpāda-vyayavato viśeṣo ’rthasya | na hy a-paśyann aham iti snihyaty ātmani api | vyavahāra-upanīteṣu vyavacchedyo ’sti | vaktuṃ samarthaḥ puruṣas tathā anyo ’pi iti | śabdayor na tayor vācye viśeṣas tena na bādhā. kas tarhi idānīm anayor bhedaḥ. na kiṃ-kṛtaḥ | tadvat puṃstve katham api jñānī apekṣate ca iti vyāhatam etat. tasmād yaḥ vaktur vivakṣā-mātreṇa bhāvāt. na ca anyaḥ abhāvaṃ karoti iti hi na abhāvo nāma abhāvaṃ karoti iti hi na abhāvo nāma karoti iti prāptam. tatra yady abhāvo nāma

kalpane || śrāvaṇatvena tat-tulyaṃ prāṇa-ādikalpane ’nityatāyām api tulyam iti cet, na, kalpane kiṃ nibandhanam | prasiddher akalpane tad anyatra api tulyam ity artha-akalpane na nibandhanam | prasiddher a-pramāṇatvāt kalpane syāt. yasmin sati bhavaty eva yat tato kalpanena ātmānam eva vipralabhāmahe. eka-kāryās kalpante. upaplavaś ca sāmānya-dhiyas tena apy akalpaṃ hy asya maraṇam. tan-nivṛttau ca syād eva kalpayato gor darśanāt. na api iyam arthakalpayaty anyo ’param. na ca śabdānāṃ kaścit kalpayan sva-āśraya-mātra-gataṃ vā kalpayet, kalpayet, yo yasya pariṇāmaḥ, sa tasmād a-bhinna kalpayet, sarvagataṃ vā ākāśa-ādi-vat. tatra yadi kalpayet so ’pi vāritaḥ | keśa-golaka-dīpa-ādāv kalpayor hiṃsā-maithuna-ātma-darśana-ādayo ’nkalpānāṃ darśanāt, teṣāṃ ca puruṣa-kṛteḥ. tatra kalpānāṃ vairāgyaṃ nāma kathyate | saṃskārakalpikāyāḥ samudbhavaḥ || viśeṣo gamyate ’rthānāṃ kalpikāyāḥ samudbhavaḥ ||45|| na hi bhāvānāṃ svakalpikeṣv a-dṛṣṭā eva vyavahārāḥ paścāt pravṛttā kalpita-bhedeṣv an-artha-tantra-upayogiṣu kalpita-bhedeṣu padārtheṣv a-vivādataḥ || akalpita-viṣayād artha-pratītāv an-arthakalpita-viṣayād artha-pratītāv an-arthakalpita-vyavacchedena vikalpa-vijñāna-pratibhāsiny kalpitaḥ | dharmo vastv-āśraya-asiddhir asya ukto kalpitaḥ. tasya vastv-āśraya-anupalambho dharma kalpitaḥ. tasya vastv-āśraya-anupalambho dharma kalpitaṃ siṃhatā-ādi-vat ||248|| arthavān eva kalpitasya anupalabdhir dharma iti, tasya ko kalpitasya anupalabdhir dharma iti tasya ko kalpitā rūpa-bhedā nir-vikalpasya cetasaḥ | na kalpitā vyabhicāriṇaḥ || arthād artha-gateḥ kalpitāḥ || kāraṇāt kārya-saṃsiddhiḥ svabhāvakalpitāḥ ||43|| kāraṇāt kārya-saṃsiddhiḥ svabhāva kalpitaiḥ | prasaṅgo dvaya-sambandhād eka-abhāve kalpau paraspara-virodhinau. na vai sarvatra tau kalpya-arthe naṣṭa-a-jāteṣu vā yathā || mato yady kalpyo ’yam arthaḥ puruṣais te ca rāga-ādikalpyate || yathāsvaṃ bheda-niṣṭheṣu pratyayeṣu kalpyate || svabhāva-bhedena vinā vyāpāro ’pi na kalpyate. atha vā vahny-ādi-vad eva artheṣu kalpyante yadi kāraṇam || kramavantaḥ kathaṃ te kalpyamāne na svabhāva-viparyayaḥ | śabdeṣu kalpyeta yadi kiṃ vā virudhyate || an-agni-janyo kalyāṇa-kāmatā-mūḍha-matir antyāyāṃ buddhau kavi-samayād iva pāṭhakānām. atha api bhāvakaścana | anyaḥ svayaṃ bravīmi iti tayor bhedaḥ kaścana | anyaḥ svayaṃ bravīmi iti tayor bhedaḥ kaścana | ālokena na mandena dṛśyate ’to bhidā kaścana | idam eva kim uktaṃ syāt sa bāhyo ’rtho kaścana | dvitīyasya tṛtīyena jñānena hi kaścana || tad-iṣṭau vā pratijñānaṃ kṣaṇa-bhaṅgaḥ kaścana || na ca ātmani vinā premṇā sukha-kāmo kaścana ||123|| śabdaṃ hi prayuñjānaḥ sarvo kaścana ||240|| tasya api tad eva uttaram, evam kaścana ||62|| tasmān na sarvatra dharma-dharmikaścit. kathaṃ tarhi pṛthag-vacanam. vākya-bhedād kaścit kathaṃ na vaḥ ||313|| na khalv ete kaścit kasyacit kvacit pratibandhaḥ, sa sarvo kaścit kasyacid avyabhicārī. vyabhicāre ca tato kaścit kāryaḥ. tasya kathañcit kārya-rūpatve kaścit kāryaḥ, tasya kathañcit kāryatve ’bhāvakaścit kāryaḥ syāt svabhāvaḥ, sa eva bhāva iti na

kaścit SV_10016 SV_14707 VN_01909 SV_09808 V2_07701 V3_01005 VN_04816 VN_00114 VN_00920 SV_16820 SV_01619 VN_02122 SV_08418 VN_01603 SV_06206 VN_05419 VN_03222 SV_16513 V1_03510 SV_12123 SV_09424 V3_07402 PV_02030 SV_12411 V3_01808 SV_12115 NB_03121 SV_12305 HB_00803 VN_02907 V1_03802 SV_03412 SV_17509 PV_02037 VN_03201 VN_03107 V2_07802 SV_14801 SV_07114 SV_09901 SV_00509 V2_06002 NB_03008 SV_10324 SV_15728 VN_04813 SV_16724 HB_00910 SV_13206 VN_04619 VN_04704 PV_03464 SV_07324 V3_04810 VN_04802 SV_11812 SV_11324 SV_04628 VN_04808 SP_00011 HB_02805 NB_03094 V3_12611 HB_02107 SV_06802

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karoti iti prāptam. tatra yady abhāvo nāma ca sarvaḥ sarvasya kathañcid upayogī iti na prasaṅgāt. yathā pratijñā-abhidhāna-pūrvakaṃ -hetor eva vinaśvarāṇāṃ bhāvāt. tasmād yaḥ sva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ cet, uktam atra. api ca vinā apy anena yāvān prayoge ’pi na artha-pratītau viśeṣa iti -ādiḥ, san kṛtako vā śabda iti. atra api na ’sad-vyavahāra-viṣaya iti. na eva tu śabdo na evaṃ karoti. na ca asya vyatirekaṃ sādhayet. mṛdaḥ khalv api jayo ’pi na asty eva. na hi tattva-cintāyāṃ bheda-a-viśeṣe ’pi kutaścid ātma-atiśayāt asan kathaṃ jāyeta. na ca sarvathā sataḥ -saṅketatvāt. a-vyavahāra-upanītaś ca na eva -antara-gamanam eva iti sa nigraha-arhaḥ. na na ca ekam eva kiñcin na asti iti bruvāṇaḥ atyakṣa-āveśād a-vidvān eva doṣa-upaplavaḥ -lakṣaṇam iti na kvacid anubhavo na apy asya -dharma-vyatikramān na tataḥ syād iti na sāmānyena anvayo na siddha eva. na vai sāmānyena anvayo na siddha eva. na vai iti kecit pracakṣate || jñānavān mṛgyate puruṣaḥ kāvya-kṛt syāt. a-karaṇe vā na eva syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ tad-anusāriṇā sarvas tathā unneyo na vā iti na pṛthag dṛṣṭānto nāma sādhana-avayavaḥ darśanīyaḥ. tad-abhāve sarvas tad-ātmā na vā sādhana-vākya-prayogo jyāyān. atra api na -pratipādane na bhūta-doṣa-udbhāvanam iti na na tu yathā-tattvam iti. viṣaya-ākāraḥ ucyate na pāka eva. na vai pākena anya eva a-viśiṣṭasya tad-vacana-rāśes tathābhāve na na asti paścād yena na sandhimat || na sa nigrahasthānam. na ca na asty ātmā ity atra upalabdhi-lakṣaṇa-prāptir lupyate, tadā na pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ na yuktā ity ucyate. na a-kārya-kāraṇayoḥ a-janako ’pi sthāpako bhavet. atra api yadi pariṇāmas tad-artha eva. na ca tāṃ tatra -artha-anupalabdhiś caturvidhā ||4|| yāvān caturvidhaḥ | (32ʼb) pravṛtti-bhedāt. yāvān dṛṣṭaḥ śaśa-viṣāṇa-ādiḥ. na upalabhyate ca -abhāva eva liṅgini svabhāva-anupalambho ’pi kiṃ kurvāṇaḥ prayojakaḥ | (296ab) yena tataḥ na hi vākyeṣu padānāṃ krama-niyamaḥ ca yathā-avasaraṃ pratipādayiṣyāmaḥ. nanu ca a-kartur a-hetutvam iti na vināśa-hetuḥ syād yugapad vyāpitā yadi ||253|| na hi vakrī-bhavati. tasmān na saṃskṛto nāma eva śabdān prayuñjate, na aparān. na ca atra -vyaktatva-a-viniścayāt || atha arthasya eva -saṃskārakatvāt. na evaṃ vyakter indriyasya -dharma-sāmānyena eva iti, syāt tadā na eva apy artha-a-pratītiḥ sāmarthyāt. na hy atra tasmāt sambandha-siddhyā artha-pratīter na puruṣeṣu vṛtteḥ. na a-miśrāṇāṃ siddhānāṃ tadvān abhidheyaḥ syāt. na ca jāti-vyaktyoḥ ānupūrvī-pratipattiḥ. yeṣāṃ śabdānāṃ savya-itara-viṣāṇayoḥ || dviṣṭho hi ca. tac ca tasya liṅgaṃ bhavati yena yasya ca sandehe ’naikāntikaḥ. yathā vīta-rāgaḥ asti iti prameyo ’bhāvaḥ. na eva abhāvaḥ niyamo na api santāna-upakāreṇa iti na tasya rūpa-vijñānam iti vyavahāra-lāghava-arthaṃ

kaścit kāryaḥ syāt svabhāvaḥ sa eva bhāva iti na kaścit kutaścid anyaḥ syāt. evaṃ ca a-vācyatā ity kaścit kuryāt. na asty ātmā iti vayaṃ bauddhā kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi kaścit kṛtakaḥ sa sarvo ’nityaḥ, śabdaś ca kṛtaka kaścit krama-abhiniveśaḥ. pratipāditaṃ ca kaścit krama-niyamaḥ, iṣṭa-artha-siddher ubhayatra kaścit kvacit kathañcid anupalabdho ’py asadkaścit kvacit sambandha-niyamaṃ jñātum īśa ity akaścic caitanyam an-upalabhyamānam api icchann akaścic chala-vyavahāraḥ. yady evaṃ kiṃ na kaścij janako na aparaḥ. sa hi tasya svabhāvo na kaścij janma-artha ity uktam. asato ’pi kāryasya kaścij jñeya-ādi-śabdo ’sti, vākya-gatasya kaścit tat-kathita-kriyamāṇa-prasaṅgo na kaścit tat-samuccaya-rūpam ekaṃ samūham icchati kaścit tattvaṃ vyācaṣṭe na apara iti na nyāyyam. kaścit, tatra api grāhya-grāhaka-lakṣaṇakaścit tathā vacanīyaḥ. rūpa-viśeṣo vā tathā kaścit tathābhūtena anvayaṃ karoti. pratipādayatā kaścit tathābhūtena ātmanā anvayaṃ karoti. kaścit tad-ukta-pratipattaye | a-jña-upadeśakaścit tadvad ity a-pūrvā eṣā vāco-yuktiḥ. satyaṃ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo kaścit. tasya tathā an-iṣṭatvād ity-ādāv apy kaścit. tena na asya lakṣaṇaṃ pṛthag ucyate gatakaścit. na ca atra laukika-vaidikayoḥ svabhāvakaścit pakṣa-dharma-sambandha-vacanayoḥ prayogakaścit parājayo ’bhyupagama-mātreṇa vastu-siddher kaścit paricchedaś ca antaraḥ svasaṃvidita-rūpo kaścit pācako nāma abhidhīyate yādṛśo varṇyate. kaścit puruṣo ’n-āptaḥ syāt. api ca, na ayaṃ kaścit pṛthivy-āder aṃśo yatra na jantavaḥ | kaścit pratijñā-virodho na asty ātma-śabdakaścit pratijñā-hetvor virodhaḥ, vyatiriktānām kaścit pratibanddhuṃ samartha ity ukta-prāyam. kaścit pratibandha iti ca uktam. yat-pratipattikaścit pratibandhaṃ na paryanuyuñjīta. sa hi pāta kaścit pratibandhuṃ samarthaḥ. ekatra bhāve kaścit pratiṣedhaḥ sa sarvo ’nupalabdheḥ. tathā kaścit pratiṣedhaḥ sa sarvo ’nupalabdheḥ. tathā kaścit pradeśa-viśeṣa upalabdhi-lakṣaṇa-prāpto kaścit pramāṇam eva. yady an-upalabhyamāno kaścit phalam aśnute ’nyo na. prayogo yady kaścit, yathā rājñaḥ puruṣaḥ, puruṣo rajña iti. kaścil loka-sanniveśa-ādir ayukti-viṣayo ’pi kaścit. vaiyarthyāc ca. yadi svabhāvato naśvaro kaścic chabda kvacin na asti iti sarve yugapad kaścic chabdaḥ. śiṣṭa-prayogaḥ saṃskāra iti cet, kaścic chabde parokṣaḥ sākṣī, yata idam evaṃ kaścit sa viśeṣo vyaktir iṣyate | na an-utpādakaścit saṃskāras tad-bhāva-abhāva-kālayoḥ kaścit sapakṣaḥ, tathāvidhasya a-sambhavāt. kaścit samayaḥ pratyāyana-a-viśeṣe ’py evam eva kaścit sampradāyam apekṣeta. sampradāya-sahitasya kaścit sambandho ’-bheda-prasaṅgāt, anapekṣaṇāc kaścit sambandho ’nyonyam a-janya-janakatvena ankaścit sambandho jāyate, idam iha sambadhyata iti kaścit sambandho na ato ’nyat tasya lakṣaṇam | kaścit sambandho yathā kṛtakatva-anityatvayor eka kaścit sarvajño vā, vaktṛtvād iti. vyatireko ’tra kaścit, sarveṣāṃ kathañcid bhāvād iti cet, yathā kaścit sahakārī tataḥ kevalo ’pi kuryād iti, kaścit sāṅketikīṃ śrutiṃ niveśayed yaro rūpa-

kaścit SV_06625 VN_03121 V3_13203 SV_07126 SV_09024 SV_16510 SV_01024 V2_09213 SV_08213 SV_08723 SV_08726 HB_02306 VN_06612 SV_05511 HB_00701 SV_13822 VN_04612 SV_16411 SV_09008 SV_15125 PV_03389 V3_04013 SV_01507 V3_10104 PV_03515 SV_15809 V3_12508 V3_01712 V3_03905 VN_03311 VN_01906 SV_06209 VN_04202 V1_03506 SV_09402 V3_07108 SV_17206 SV_16619 SV_08509 SV_07620 VN_03806 SV_09406 V3_07202 V3_00506 SV_08417 V1_01504 VN_05213 HB_02006 V3_05406 SV_05321 V1_04311 VN_04902 PV_03152 V3_00602 SV_09624 VN_01220 SV_04614 NB_03008 SV_10421 VN_06203 VN_05807 V3_03903 VN_05007 VN_04920 VN_02910

kaścid

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sati ||141|| sakṛt sarva-pratīty-arthaṃ prayogo na sambhavet, na tadā dvitīyasya artha-pratītir iti na pṛthag dṛṣṭānto nāma pratibandhaḥ. tat-karaṇād gatimato dravyasya mithyā-vāda eṣaḥ. sthitam etat, na bhāvānāṃ arthaṃ kalpayaty anyo ’param. na ca śabdānāṃ eka-nivṛttyā anya-nivṛttim icchatā tayoḥ eka-nivṛttyā anya-nivṛttim icchatā tayoḥ tayor darśanāt. na ca tatra tan-nibandhanaḥ -a-vivekaṃ brūmo bhedasya api bhāvāt. tasmāt eva vastunaḥ ||175|| atha api syān na eva vyatireka-siddhiḥ. svabhāvato naśvaratve ’pi pakṣo ’sya na sidhyati iti. iha api na ca īdṛśaṃ sāmānyam. na ca tato vyatiriktaḥ eva agnir atra iti bhavati. na ca tatra kim iṣṭas tat-samāna-dharmā. na ca asya ekāntena śravyatā, na apy artha-pratyāyane -adhiṣṭhānāc ca phala-dā mantrāḥ. tad asti ity an-ubhayaṃ param ||183|| atha anayoḥ vā kenacid iti san kenacid dṛṣṭo na nityaḥ nīla-pītayoḥ || na artho ’-saṃvedanaḥ -ghaṭa-vad utpatty-āder na sambhavati. na ayuktaḥ pratiṣedha iti. evam ācāryīyaḥ -vaśād vyavasthām apanudet. hetuś ca evaṃ na hi na prabhuḥ | dhiyaṃ na anubhavet ’pi phalaṃ vaktṛ-vad aśnuvīta. na hi vaktuḥ iti cet, ukta-uttaram etat. tasmān na hetuḥ artha-antara-bhūta-dvaya-ayogāt. na vā etena saṅketa-anuvidhāyināṃ śabdānāṃ na -pratijñayoḥ pṛthag bādha-udāharaṇayor na ebhiḥ kathā-viccheda eva karaṇīyaḥ, na hi tu jñeya-śabdasya ko ’rtha iti praśne na an-arthakaṃ nirarthakam, yasya na eva iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ -mātre tu sādhye sāmānya-dharmiṇi | na -mātre tu sādhye sāmānya-dharmiṇi | na niyamaḥ kutaḥ | (326ab) na hi śabdasya -āgama-jñāna-sambhavaḥ | atīndriya-artha-vit -ākāra-a-vyatirekaṃ brūmo yena evaṃ syāt. iti na asmākam asyā viṣaya-nirūpaṇaṃ prati hetau sādhye ca siddhe ’rtha-antara-gamanaṃ -sādhana-pratiṣedhaḥ. kiṃ tu sa tathā asti sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā asti āpatati, sa sarvo ’bhyupagantavyaḥ, na vā ātmano bhidyamānāḥ sarve samaṃ janakā na vā ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ gamyata iti kiṃ punar-uccāritena. asti hi utpadyeta iti. na asmākaṃ punaḥ punar vacane upalambhaḥ. tena tad-ātmānaṃ praty asya an-atiśayam ātmānam asya pūrva-vad bibhrataḥ sūcayati. sa bāhyo ’rthaḥ syāt, yady atra sambandhaḥ pradarśyeta iti na niyamaḥ na eka-kālaṃ kathañcana || kāraṇa-āropataḥ evam anityatā-utpatti-niṣedhaḥ kriyate, na -samāśraye vā tat-svabhāvatayā gamako na prādur-bhāvaḥ, kiṃ tarhi mṛd-ātmā eva saty api sambandhe kathaṃ pravarteta. na hi ’sad-vyavahāra-viṣayaḥ siddhaḥ, yathā anyaḥ na syāt, dṛṣṭānta-anapekṣaṇāt. na hy asyāṃ -hetur iti yady ayam abhiprāyaḥ, tadā na ca ubhayasya apy ajñānasya saṅgraha-vacane eva. tad-vastv-abhāve śaśini nivāraṇe ’pi na gatatvāt. na hy artha-bhede śabda-sāmye ’pi iti nigrahasthānam. prapañca-kathāyāṃ tu na bhavati iti. anitya-ākāṅkṣe punar vādini na

kaścit sāṅketikīṃ śrutim | kuryād ṛte ’pi tadkaścit sādhana-arthaḥ pratīta-pratipādana-abhāvāt. kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ kaścit sthāpako ’py astu. sāmānyasya a-kriyasya kaścit svabhāva-anvayo ’sti, bheda-lakṣaṇam eva kaścit svabhāva-pratiniyamo yena ekam artham kaścit svabhāva-pratibandho ’py eṣṭavyaḥ. anyathā kaścit svabhāva-pratibandho ’py eṣṭavyaḥ. anyathā kaścit svabhāvo ’sti paraspara-virodhinor yugapad kaścid a-kārako ’pi iti. tathā api kathañcid kaścid a-kārako ’sti. sarveṣāṃ sarvatra paryāyeṇa kaścid a-tat-svabhāvo ’pi syāt, na hi sarvaḥ kaścid a-niyamāt kathā-prasaṅgaḥ. yat tena kaścid a-bhinna ākāro ’sti. ākṛti-sāmānya-vādino kaścid agnir atra ity asmai nivedayati. na api kaścid atiśaya ity uktam. pratiṣiddhe ca vyāpikaścid atiśayaḥ. na dharma-sādhanatā mithyā-vṛtti kaścid atiśayavān iti tat-pratikṣepa-sādhanāny kaścid atiśayo ’sti yena ayaṃ tathā coditaḥ kṣīra kaścid atīndriyaḥ syāt, na ca etad asti. tasmād kaścid an-arthaṃ vā api vedanam | dṛṣṭaṃ kaścid anityo ghaṭaḥ, tatra api vyakti-tirokaścid anupalambhād abhāvaṃ bruvāṇa upālabdhaḥ. kaścid anaikāntikaḥ syāt. vipakṣasya api icchākaścid anyathā arthasya sannidhau || na ca akaścid anyas tad-bhāvo ’nyatra tad-buddhikaścid anvayī nāma. na ca prameyatvasya vipakṣe kaścid artha-antara-bhūtaḥ, dvayor ekasya apy ankaścid artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe kaścid artha-bhedaḥ. api ca ayaṃ viruddho ’kaścid arthaḥ kvacit kriyamāṇa-prasaṅge na kaścid arthaḥ, tataḥ kvacid a-pratipatteḥ. tathā kaścid arthaḥ, tan nirarthakam iṣṭam iti cet, kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam kaścid arthaḥ svabhāva-niyataḥ sarvatra yogyatvāt. kaścid asti ity abhimataṃ bhavet ||316|| yady kaścid asya ātmā bhinno na anya iti bhedān na kaścid ādaraḥ kvacid avisaṃvādo ’syā vastuni kaścid ārabhate ’-samarthasya mithyā-pravṛtter kaścid iti kañcana asya bhedam a-parāmṛśan kaścid iti kañcana asya bhedam a-parāmṛśan kaścid iti. na apy asiddhy-ādayaḥ, yady evam idam kaścid iti syād etad yady eṣāṃ na viśeṣaḥ kaścid iha anuṣaṅgī ity abhāva eva artha-abhilāpa kaścid uttare samartho na pratyuccāraṇe, na asau kaścid udvegaḥ. yady evam api lokasya nyāyakaścid upakāraḥ sambhāvyate, kāraṇa-dharmakaścid upakārako nāma, atiprasaṅgāt. artha-antara kaścid upādāna-viśeṣa-abhāva-kṛtaṃ kāryakaścid ubhayathā api pratīty-utpatter ity uktam. kaścid eka-apoddhārato ’pi vā | tantv-ākhyāṃ kaścid evaṃ karoti. na ca śakyam evaṃ kartum, kaścid gamakaḥ. ata eva sva-dharmeṇa vyāptaḥ kaścid ghaṭaḥ. na hy ekas trailokye mṛd-ātmā, kaścid daṇḍaṃ chindhi ity ukte daṇḍinaṃ chinatti. kaścid dṛṣṭaḥ śaśa-viṣāṇa-ādiḥ. na upalabhyate ca kaścid dṛṣṭānto ’sti. kiṃ na nir-upākhyaṃ vyomakaścid doṣaḥ, an-abhimate tad-ātmani cauratvena kaścid doṣaḥ, guṇas tu syād iti saṅgraha-vacanaṃ kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabda kaścid doṣaḥ, yathā hasati hasati svāminy uccai kaścid doṣo niyama-abhāvād iti. śabda-arthayoḥ kaścid doṣo viśeṣaṇa-abhidhānena hetoḥ samarthana

kaścid SV_16915 V3_12511 V3_12602 SV_12307 V3_10102 SV_09404 V3_07110 SV_14022 PV_03268 SV_06219 SV_06227 HB_02808 HB_02507 SV_14527 V2_08206 SV_10003 NB_03006 V3_03412 SV_08625 SV_07219 V2_07512 SV_09713 PV_03424 SV_09006 SV_16006 V3_08505 VN_02216 V1_02912 VN_01204 NB_03131 NB_03069 V3_10610 SV_09415 V3_07209 VN_02815 VN_01304 SV_06221 V3_11305 SV_09005 NB_03092 VN_01514 SV_07505 SV_03402 V3_00204 VN_01516 SV_17215 SV_17202 SV_09604 V3_07602 HB_02707 HB_03712 V3_04105 VN_03513 SV_14810 HB_03714 HB_03703 SV_15406 SV_08501 SV_09918 V2_07814 VN_05714 SV_08414 HB_03716 SV_09815 V2_07705

535

eva ca atra bhavatām api śṛṇumaḥ. tatra abhāva-ubhaya-āśraya ity uktam. na abhāvasya eva syāt. na ca satām api paramārthataḥ tasmiṃs tayoḥ sāmānyasya eva dṛṣṭer ekasya ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra sādhito bhavati. bhāva-mātra-viśeṣaṇo ’sti bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’sti dūṣyaḥ ku-hetur anyo ’pi (267a) na eva -anubhava-khyātir ālambas tu tad-ābhatā || ayam anya-vyāvṛttyā gamyate tasya vastunaḥ | ayam artha-antara-vyāvṛttyā tasya vastunaḥ -bhāvo vā janya-janaka-bhāvo vā. na evaṃ api na a-bhedaḥ, tad-vyatiriktaś ca na ||277|| ity uktam. na hy ayaṃ vināśo ’nyo vā -anapekṣaṇāt. api ca na vināśo nāma anya eva uktaṃ ca atra na vināśo nāma anya eva vaidharmyavac ca iti. na anayor arthataḥ yadi sva-vacana-upagama-virodhayor na ca na syāt. sati vā tasminn a-bhede ’pi na ||147|| na khalu vai kārakād vyañjakasya vaidharmyavāṃś ca. na anayor vastutaḥ ’nvayī vyatirekī ca iti. na anayor vastutaḥ sā syān na bhedinī || na ca anubhava-mātreṇa codita uṣṭram api khādet. atha asty atiśayaḥ cet (301abc) na hi saro rasa ity-ādi-padeṣu vyākhyātam. tatra api bhūta-pariṇāma eva praṇīyante. tasmān na yoga-vihitaḥ ’pi tad-anyebhyo ’-viśeṣataḥ ||33|| yo ’pi virodha uktaḥ. atha asty anayor vibhāgo na – na trayī-vidā brāhmaṇena grāhya-vacanaḥ ’py anaikāntika eva. yathā a-sarvajñaḥ nirdiṣṭaḥ. sandehe, yathā – a-sarvajñaḥ api prasaṅgaḥ. tatra api na agni-sattā-mātre api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ eva lakṣaṇaṃ vācyaṃ syāt. na ca evaṃ-vidhaḥ -ādi-prasaṅgāt. na ca ghaṭaṃ mṛd-ātmānaṃ ca gamyate ’nya-nivartanam | na tatra gamyate bhidyate. na hi iṣṭa-uktayoḥ sādhyatve vā a-tad-bhāvinaḥ sva-niyatasya abhāvāt, na bhidyate. na hi iṣṭa-uktayoḥ sādhyatvena na sarvaḥ sarvasmād bhavati. na hy asattve -mātraṃ hi vyaktyā saha asya jātaṃ na anyaḥ vācye ’rthe niścaya-pratyaya-viṣayatvena atra āgama-prāmāṇya-cintāyām. na apy asya sattve ’py ayaṃ tulyo doṣaḥ. na hi sattve ’pi kenacij jñātum a-śakyatvāt. na ca asti svatantrasya vā svayaṃ vacana-upagame na na hi dharma-dharmi-vācinoḥ śabdayor vācye na hi dharma-dharmi-vācinoḥ śabdayor vācye tat-siddhi-siddho vā tad-abhāva iti na dṛṣṭa-pratihetor api hetoḥ prāg itareṇa na na hi tatra apy anupalambham antareṇa anyaḥ -a-vṛttau viparyaya-vṛttau ca hetor na vidher a-sambhavāt. tata eva asya vināśe na -a-sambhavayor ity a-niścita-lakṣaṇatvān na -vat, na api sandigdha-lakṣaṇo hetur iti na an-anvaya-a-vyatireka-vyāpti-siddhiḥ. tan na ity anādir hetu-paramparā bhinnānāṃ hi ca a-hetoḥ svabhāva-niyamaḥ. tasmān na atra ca a-hetoḥ svabhāva-niyamaḥ. tasmān na atra na hi viṣayaṃ samyak pratipadyamānaḥ asti. yasmāt tena ātmanā hi bhede ’pi hetuḥ atra anityatva-hetuṃ kṛtakatva-ādikam api -sannidhitvān na avaśyaṃ sannidhānam iti -sannidhitvān na avaśyaṃ sannidhānam iti

kaścin kaścid dviṣṭa-a-jña-dhūrtānām anyatamaḥ syād api kaścid dharma iti cet, nanv ayam eva asya dharmakaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ kaścid dharmaṃ vivecayaṃs tat-svabhāva-sambhavinā kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tadkaścid dharmī iti prasādhayato ’-nirdiṣṭakaścid dharmī iti prasādhayato ’-nirdiṣṭakaścid dharmo yaḥ samāna-jātīyam anveti. sarvakaścid bahiḥ-sthitān eva sukha-ādīn a-pracetanān | kaścid bhāga iti prokto rūpaṃ na asya api kiñcana kaścid bhāgo gamyate, śabdo ’rtha-antara-nivṛttikaścid bhāva-abhāvayoḥ sambandho yena asya kaścid bhāva-svabhāva ity a-hetukatvād bhāvānāṃ kaścid bhāvasya bhavati ity āha. kiṃ tarhi sa eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kaścid bhāvāt, svabhāva eva hi nāśaḥ sa eva hy kaścid bhedaḥ. anyatra prayoga-bhedāt. tatra kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrvakaścid bhedaḥ syāt. tathā ca ayaṃ pravibhāgo na kaścid bhedaḥ. sva-viṣaya-vijñāna-utpādanakaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt kaścid bhedo ’nyatra prayoga-bhedāt. sādharmyeṇa kaścid bhedo vivecakaḥ | vivekinī na ca a-spaṣṭakaścid yena bhedena vartate | sa eva dadhi so kaścid varṇa-bhedo na ca varṇa-vyatiriktam anyad kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś kaścid vijigīṣu-vādo nāma. para-anugrahakaścid viplava indriya-jaḥ, tad-anya-indriya-ja-a kaścid virodhaḥ, kevalaṃ sa-anvayau bhāvasya kaścid vivakṣitaḥ puruṣo rāga-ādimattvād iti. kaścid vivakṣitaḥ puruṣo rāga-ādimān vā iti kaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacanakaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv kaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv kaścid vivādeṣu dṛṣṭa-pūrvo vyavahāro yena tadkaścid vivekena upalakṣayati, yena evaṃ syād idam kaścid viśiṣṭaḥ kenacit paraḥ ||126|| na ca api kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad kaścid viśeṣa iti. dadhi khādeti codita uṣṭram kaścid viśeṣa iti. dvayo rūpayor ekasya asiddhāv kaścid viśeṣa iti. nanu sarvatra sarvasya sattve kaścid viśeṣa iti. pūrva-vat paścād api na jñānakaścid viśeṣaḥ. ekas tam eva pratyāyayan kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na kaścid viśeṣaḥ. viśeṣe vā sa viśeṣas traiguṇyād kaścid viśeṣaḥ. sarva-śabdā hi sarva-arthakaścid viśeṣo ’nyatra jaḍasya pratipatti-māndyāt. kaścid viśeṣo ’sti ity uktam etat. atha punar kaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇakaścid viśeṣo yena anupalabdhyā abhāva-vyavahārakaścid viśeṣo lakṣyate. na ca sambhavatkaścid vyavasthā-āśrayaḥ. tad idam upalabhyakaścid dhetu-doṣo dṛṣṭānta-virodhaś ca pratijñayā kaścid dhetuḥ. tathā hy apekṣyeta paraḥ kāryaṃ kaścid dhetuḥ syāt. atha a-pradarśita-pratihetur kaścid dhetuḥ syāt. tulya-lakṣaṇe hi dṛṣṭaḥ kaścid dhetur an-anvayo nāma, eka-vyavacchedasya kaścid dhetur na anyaḥ svabhāvād ity atra na kaścid dhetoḥ svabhāva-pravibhāgaḥ. tad-abhāvāt kaścid dhetoḥ svabhāva-pravibhāgaḥ. tad-abhāvāt kaścin na anubhāṣeta iti na ananubhāṣaṇaṃ pṛthag kaścin na ca aparaḥ | svabhāvo ’yam (167abcʼ) kaścin na nirdeśayed iti. idam idānīṃ kaṣṭataraṃ kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ

kaścin V3_06306 PV_02040 V2_07811 V2_07812 SV_09915 V3_02410 VN_05601 SV_15210 VN_05514 VN_05602 HB_03717 SV_04703 SV_14912 SV_04704 PV_04006 V3_02508 SV_07823 V2_06806 SV_12022 PV_03191 PV_03437 PV_04081 SV_09317 V3_07101 NB_03089 NB_03110 V3_11303 SV_14305 SV_16906 SV_13108 V3_05207 V3_03413 HB_00516 SV_13010 V3_05008 HB_02912 PV_04004 V3_00208 SV_14718 VN_01317 VN_06214 VN_04809 VN_01108 SV_12020 HB_02915 V3_07902 SV_07122 PV_02013 V3_09605 PV_03422 PV_03326 SV_01923 V2_10101 PV_03368 PV_02203 PV_04272 SV_15104 V1_00407 SV_14925 HB_02404 SV_09926 SV_12911 V2_07911 SV_17613 HB_01502

536

a-hetukatvam. anyathā abhāva iti bhāva eva -āśrayo buddher buddhim eva samāśritaḥ | -kāla-dravya-niyama-ayogāt. tathā atra api ime kecin naśvara-ātmāno jātāḥ. na ca atra ime kecin naśvara-ātmano jātā na ca atra -upayogiṣu padārtheṣu vyavasthām uparacayan tūṣṇīṃ-bhavati. na hi para-upatāpana-krame sidhyati. a-kṛtaka-svabhāvatve ’pi hy eṣāṃ sākṣiṇāṃ karṇe nivedya prativādī hi para-upatāpana-krame kaścin nyāyaḥ, yena api kaścin na nirdeśayed iti. idam idānīṃ niyojyate. sa ca | (94ʼb) sākṣān na yojyate ||282|| na vai pratigho ’nyo vā svabhāvo ’śabda-niveśanaṃ phala-vat. sa ca śabdaḥ tasya tyāga-aṅgasya a-pramāṇatā || tat kuryāt, tataḥ kiṃ syāt. a-śakyam etat. na vyaṅgyaṃ sampratīyate | viparyayaḥ punaḥ ’napekṣā syād viṣaya-antara-vat. tena eva ’sya iyam iṣṭir a-pramāṇikā prāg āsīt. ajñāna-janane samartho viṣayo ’kṣa-vat | atha iti cen na arthe ’py asty eṣa sarvadā || dharmiṇaṃ sādhyaṃ tataḥ kiṃ tan na śakyate | anityatve ’nyatra vā hetuḥ syāt sādhyam api anityatve ’nyatra vā hetuḥ syāt, sādhyam api -viparyaya-sādhanād viruddhaḥ. sa iha api saṃśaya-hetur uktaḥ. sa iha -pārārthya-viparyaya-sādhanād viruddhaḥ. sa tasmān na anyo ’nyasya vināśo ’stu kāṣṭhaṃ adhyetṛkāṇi. tadvat pracura-adhyetṛkāṇām api gamyante. na khalv evaṃ nityānāṃ śabdānāṃ iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ pūrva-upagama-virodhasya. yatra an-āśrite kāryam anupalabdhiś ca iti, yathā anitye kiñcitkaro nāma. akiñcitkaraś ca kaḥ kiñcitkaraṃ nāma. akiñcitkaraṃ ca kiṃ liṅga-bhūta-pradeśa-pratipattāv eva siddhaḥ. akhilaṃ tataḥ || tad-āgamavataḥ siddhaṃ yadi siddhiḥ. tad-āgamavatas tat-siddham iti cet, adṛśyatve ’pi na tad-rūpaṃ jñānam iti avasthānāṃ na nivṛtti-prādur-bhāvāv iti nigraha-prāpto ’si ity an-anuyogaḥ. etac ca sambadhyata iti teṣu vidita-sambandheṣu kaḥ sukha-duḥkha-vat. sa-anvayatve ca kā iti cet. nanv idam eva abhyupagama-aṅgam iti ’nya-bhāvād abhāva-siddhir iti cet, kena -lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ na kiñcit karoti ity akiñcitkaraś ca kaḥ || anyathā kumbha-kāreṇa mṛd-vikārasya ||70|| anyathā kumbha-kāreṇa mṛd-vikārasya -vat || saṃvedanasya tādātmye na vivādo ’sti || ātmā sa tasya anubhavaḥ sa ca na anyasya hetu-svabhāva-abhāvo ’taḥ pratiṣedhe ca hetu-svabhāva-abhāvo ’taḥ pratiṣedhe ca | pitros tad-ekasya ākāraṃ dhatte na anyasya | anityatvena yo ’-vācyaḥ sa hetur na hi | anyathā hy anavasthānād bhedaḥ sidhyen na ’-vastu-sāmarthyān na hi janma asti | pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc ca svabhāvasya niṣpatteḥ. na ca teṣv anapekṣeṣu -sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. iti cet. ākasmikī tarhi sattā iti. na iyaṃ api mithyā, tasya a-varṇa-rūpa-saṃsparśinaḥ -ayogāt. na api caramasya a-sāmarthyam eva, viprakṛṣṭeṣv abhāva-niścayaḥ. veda-prāmāṇyaṃ bhinna eva eṣāṃ svabhāvaḥ, tena kiñcid eva

kasyacit kaścin nāma antareṇa uktaḥ syāt. tasmān na asya kaścin nimittam akṣāṇāṃ tasmād akṣāṇi buddhitaḥ || kaścin niyama-hetur vaktavyo yata ime kecin kaścin niyāmakaḥ svabhāvasya asti, sarva-janmināṃ kaścin niyāmakaḥ svabhāvasya asti sarva-janmināṃ kaścin nivāryate. na hi tathā-uparacito ’kaścin nyāyaḥ, yena kaṣṭa-a-pratīta-prayoga-druta kaścin mithyā-artha-niyato ’pi syād iti svabhāva-a kaṣṭa-a-pratīta-druta-saṅkṣipta-ādibhir kaṣṭa-a-pratīta-prayoga-druta-uccāritāni kaṣṭataraṃ vyasanam āyātam a-prakāśyam akasmāt (94c) yadi vyaktau śabda-niveśanaṃ phalakasmāt pratiniyamavān. yādṛśī tu sva-hetoḥ śaktikasmāt sākṣād vyaktiṣv eva na niyujyate. kiṃ kasmāt sādhanaṃ na uktaṃ sva-pratītir yad udbhavā kasmāt. hetor viśeṣeṇa anvaya-abhāvāt. nanv ayaṃ kasmād iṣṭaḥ sāmānya-tadvatoḥ ||156|| yo ’pi hi kasmād upakriyata iti cet, atra vastu-svabhāvair kasmād grāhī ca ayaṃ kiṃ punaḥ kvacit sādhanam kasmād dvaya-adhīna-janma tat tena na ucyate || kasmād vā anubhave na asti sati sattā-nibandhane | kasmād dhetv-anvaya-abhāvān nanu doṣas tayor ayam kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ kasmān na uktaḥ. anayor eva antar-bhāvāt. na hy kasmān na uktaḥ. anumāna-viṣaye ’-sambhavāt. na kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayam kasmān na dṛśyate ||270|| ko ’yam artha-antarakasmiṃścit kāle kathañcit saṃhāra-sambhavāt. kasmiṃścit saty atiśaya-hānir utpattir vā. tad kasmiṃścit saty atiśaya-hānir utpattir vā. tad kasmiṃścit samaye na pravartate vicāraḥ, so kasmiṃścid gamye sattvam agnimati pradeśe dhūmo kasya āvaraṇam anyad vā iti nirloṭhita-prāyam kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kasya idānīṃ tal liṅgam. anvaya-anugamanaṃ ca kasya ka āgamaḥ | bādhyamānaḥ pramāṇena sa kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa kasya kim āyattā pratipattiḥ. na ca yad yad kasya tāv iti vaktavyam. avasthitasya dharmakasya parājaya ity anuyuktayā parṣadā vaktavyam, kasya pūrvo ’paro vā kramaḥ, yena krameṇa kasya pravṛttir nivṛttir vā iti yat kiñcid etat. kasya bādhā. tat parasya api tulyam eva. tasya kasya virodhaḥ. anya-bhāvena pratiyoginaḥ. kiṃ nu kasya sādhanam, yad-artham avyabhicāraś cintyate. kasya sthāpako nāma. tena ayaṃ kenacid akasyacit | ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya kasyacit | ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya kasyacit | tasya artha-rūpatā asiddhā sā api kasyacit | pratyakṣa-prativedyatvam api tasya tad kasyacit | hetuḥ (29abcʼ) tāv eva hi nivartamānau kasyacit | hetuḥ (72abcʼ) tāv eva hi nivartamānau kasyacit || tad-dhetutvena tulye ’pi tad-anyair kasyacit || bandha-mokṣāv a-vācye ’pi na vidyete kasyacit || viśiṣṭa-rūpa-anubhavān na ato ’nyā kasyacit ||285|| yady a-kṛtakaḥ śabdo na tasmād kasyacit ||2|| sa khalu pratyakṣaṃ pramāṇaṃ na kasyacit kadācit kiñcij jñānaṃ nivarteta. na ca kasyacit kadācit kutaścid bhāve ’pi sarvas kasyacit kadācit kvacid viramet. tad dhi kiñcid kasyacit kadācid a-pratipatteḥ. varṇānāṃ ca akasyacit karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye kasyacit kartṛ-vādaḥ snāne dharma-icchā jāti-vāda kasyacit kāraṇam. tatra yo ’-vyavadhāna-ādi-deśa-

kasyacit V3_05809 SV_15520 SV_01607 PV_02164 SV_13110 V3_05209 PV_03336 SV_02023 V2_09001 SV_06117 V2_08202 SV_05402 SV_15118 SV_01630 V2_09908 V2_08108 SV_13919 V3_05006 SV_09003 V2_09905 HB_03807 PV_02270 V3_02710 SV_14604 HB_03014 V1_03512 V3_05903 SV_03020 VN_06608 SV_12303 V1_00511 V1_04104 SV_09405 V3_07110 SV_15521 SV_12909 SV_14626 SV_16720 SV_13111 HB_02106 SV_12413 V1_00306 HB_02510 HB_01615 SV_14114 VN_01110 SV_10301 SV_16918 VN_04202 SV_15208 SV_05815 SV_03021 VN_01519 V3_00502 SV_15608 HB_03015 VN_00924 SV_17019 V3_06107 V3_06106 HB_03215 VN_01519 SV_17224 VN_00723 V3_01801

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kathaṃ siddhaḥ, kathaṃ vā so ’bhāvaḥ paśyāmaḥ. tathā hi samayatve hi mantrāṇāṃ -svabhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā kāyaṃ vāsanā-bodha-kāraṇam || jñānaṃ syāt -jñānāni sakṛj janayeyuḥ. no cen na kadācit jñānāni janayeyuḥ. na cet, na kadācit -nirbhāsaṃ na artho bāhyo ’sti kevalaḥ || -bhedaś ca. tau cen na bhedakau, tadā na -bhedaś ca. tataś cen na bheda-siddhiḥ, na pravṛtti-nivṛtty-arthatvāt. yadi hy ayaṃ na iti cet, ākasmikī tarhi sattā iti na iyaṃ ca iti vyāhatam etat. tasmād yaḥ kaścit tad yadi nityānāṃ padārthānāṃ svalakṣaṇe vṛkṣaḥ śiṃśapām. śākhā-ādimad-viśeṣasya eva vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva vyāptir anapekṣāyāḥ. hetumattve tu vināśasya api siddhatvāt. jñānaṃ prati kārakatve upalambha-āvaraṇaṃ sambhavati. sato ’pi vā anyad api syād dadhi. tad anayor ekasya api -svabhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā -dharma-bhāvī ca katham anyadā api sādhanaṃ -ādi-prasaṅgāś ca na bādhakāḥ || a-smṛteḥ -avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ vidheḥ prādhānyāt. evaṃ ca a-pratiṣedhāt salila-upalambha-abhāvaḥ, sa katham abhāvaḥ ātmā eva buddher anubhavaḥ. sa ca na anyasya kvacid abhāva-a-pratipatteḥ. tasmāt na upādhayaḥ syuḥ. kvacit pravṛttau hi asatoś ca tiro-bhāva-āvir-bhāvāv antareṇa na bhārata-ādiṣv idānīntanānām a-śaktāv api sā tena abhāvaṃ pratipādayantī liṅgam eva. -a-yogyatvāt. tasmān na an-upalabhamānaḥ prasādhayato ’-nirdiṣṭa-svabhāva-viśeṣasya prasādhayato ’-nirdiṣṭa-svabhāva-viśeṣasya -sādhanam | (292ab) yuktam. yady ete mantrāḥ ekasya śakala-abhāvāt, sakala-śrutir na vā sarva-artha-vivecanaṃ hi tatra tattvaṃ na syāt, na apauruṣeyāṇāṃ śabdānām, tatra ity ekānta eṣaḥ. a-śrutir vikalatvāc cet na a-kṣaṇikeṣu hetuṣv eka-arthakriyayā -sādhana-vikalā mantrān na kurvate. tat tu an-upanayanto ’n-apanayanto vā kathaṃ syāt, kāraṇa-śakti-pratiniyame hi kiñcid eva -sthira-eka-svabhāvānāṃ bhāvānāṃ kadācit -pratyupasthāpanāt. api ca, ātyantikasya vā iti yat kiñcid etat. atha vā yadi ayaṃ nyāya udāhṛtaḥ | (201ab) yasya nānā-arthānāṃ śabdānāṃ vyavahāre darśanāt arthaḥ, tan nirarthakam iṣṭam iti cet, yasya ’pi sambhavaty eṣām anyathā-bhāvaḥ. tasmāt tasya abhāvāt, anyasya ca vastu-dharmasya ucyante. tasya śabdair an-ākṣepān na te ca, sādhyasya kasyacid abhāvāt. yasya -antara-avasthānāt. na, parīkṣā-kāle tv alpīyaso ’pi kramasya bhraṃśād dṛṣṭaḥ, -hetur vā, tasya api vā kathaṃ pratipattiḥ. idānīṃ na idam, idam evam, idaṃ na evam iti, vacanāḥ. tad eṣāṃ pravādo na pramāṇam. na hi tan na viśiṣṭa-upalambha-abhāvāt tatra -siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ ca, rasa-rūpa-ādi-vat. tasmāt kvacit kadācit kiṃ jāyate. sādhana-vaiphalyaṃ ca, sādhyasya apauruṣeye tu na vivakṣā na saṅketaḥ ekena api śabdena na ucyeran. bhavatu nāma anityatayā tadvataḥ śabdasya sādhanāt. tathā

kasyacid kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt – ekakasyacit kārya-sādhanam | (292ab) yuktam. yady kasyacit. kiṃ ca, ātma-mṛc-cetanā-ādīnāṃ yo kasyacit kiñcit kutaścit tena kiñcana | akasyacit kiñcid ity ekānta eṣaḥ. a-śrutir kasyacit kiñcid ity ekānta eṣaḥ. syād etat, na kasyacit kiñcid eva antar-vāsanāyāḥ prabodhakam | kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ kasyacit kutaścin nivartayet pravartayed vā, kasyacit kvacit kadācid viramet. tad dhi kiñcid kasyacit kvacit pratibandhaḥ, sa sarvo janyatāyām kasyacij jñānaṃ syāt, sarvasya sarvadā syāt. kasyacit tathā-prasiddheḥ, sa tasya svabhāvaḥ. kasyacit tathā-prasiddheḥ. sa tasyāḥ svabhāvaḥ. kasyacit tathābhāve ’py anyatra hetor vaikalyād a kasyacit tathābhūtānām anyeṣām api tathābhāvakasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthyakasyacit tad-rūpa-abhāvasya abhāvāt, svarūpasya kasyacit. tasmāt tan-mātra-sambaddhaḥ svabhāvo kasyacit. tasmāt svabhāvataḥ sva-sādhyakasyacit tena hy anubhūteḥ smṛta-udbhavaḥ | kasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣī kasyacit paryudāso ’pi kvacin na syāt. yadi hi kasyacit pratipattiḥ pratipatti-hetur vā, tasya kasyacit. pratyakṣa-prativedyatvam apy asyāṃ tadkasyacit pratyakṣatāyāṃ tat-pramāṇa-balena dvau kasyacit pradhānasya aṅga-bhāvāt tad-apekṣayā kasyacit pravṛtty-uparamaḥ pravṛttir vā ity evaṃ kasyacic chakti-siddheḥ. tasmāt kāraṇāni kasyacit saṃvāde ’pi taj-jātīyasya vyabhicārakasyacit saṃvedanaṃ vedayate nāma kiñcit. kasyacit sattā-mātre virodha-abhāvān na iha sattā kasyacit sattā-mātre virodha-abhāvān na iha sattā kasyacit samayo yathā mat-praṇītam etad abhimatakasyacit. samasta-varṇa-saṃskāravatyā antyayā kasyacit samāveśaḥ. na khalv evaṃ vināśo vastuni kasyacit samīha-abhāvāt. api ca, nyāyam eva kasyacit sahakāriṇaḥ | (252ab) syād etat – na kasyacit sahakāritva-niyamo na api santānakasyacit sākalyaṃ na paśyāmaḥ. puruṣāṇāṃ samānakasyacit sādhanam. na ca tebhyo ’rtha-siddhiḥ, kasyacit sādhanāya upādīyeta na aparam, tasya eva kasyacit svabhāvasya abhāva-virodhāt. tat kim kasyacit svabhāvasya abhāvād bhavatā dhvaninā ankasyacit svabhāvasya pravṛtti-nivṛttī svayam kasyacit svabhāvo na upalabhyate deśa-ādikasyacid a-prasiddha-arthasya a-prasiddhasya vā kasyacid a-vādino ’pi hi nirarthaka-abhidhāne kiṃ kasyacid a-vaiparītya-darśane ’pi sarveṣāṃ kasyacid a-saṃsparśāt. tata eva ca sā śrutir anya kasyacid aṅga-bhūtā iti kim upādhayaḥ. lakṣitakasyacid atiśayasya tatra kathañcid asata kasyacid an-abhyupagamāt. sa yam arthaṃ kasyacid anuṣṭhānād devatā-sannidher a-sākalyena kasyacid api tasya tad-anyasya vā a-pratipattāv kasyacid api rūpasya kathañcit kvacit kadācid kasyacid api samyak-pratipatter abhāve bāhulyam kasyacid abhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo kasyacid abhāva-pratītiḥ, tatra indriya-sādguṇyakasyacid abhāva-siddhir yathoktād eva anupalambhāt kasyacid abhāvāt. yasya kasyacid atiśayasya tatra kasyacid abhiprāya-abhāvād iti na niyamo na tajkasyacid ayaṃ vāñchā bhaveyur eka-rūpā rūpakasyacid artha-antara-bhūtasya upagame syād

kasyacid SV_04914 V3_07301 V2_04806 VN_06510 SV_14214 SV_01925 V2_10103 SV_17515 VN_00508 SV_09108 V1_04203 VN_01301 V1_03412 SV_16222 SV_05701 SV_13220 SV_15609 SV_12421 HB_03010 SV_13114 V3_05213 SV_14902 V3_10210 SV_14823 SV_14528 SV_14606 V2_09111 SV_14602 SV_14530 SV_07719 V3_09406 SV_09220 SV_17603 PV_04058 V3_02208 V3_02812 SV_00510 V2_06003 V3_05908 SV_16422 SV_03227 SV_13829 VN_01619 SV_05918 SV_16522 SV_14413 V3_06211 V3_11711 SV_02820 SV_03121 V2_06201 SV_11021 VN_04618 SV_10614 V3_06901 SV_16307 PV_03035 SP_00018 PV_03275 SV_15405 SV_14326 SV_08201 SV_14221 PV_03320 PV_04122

kā

538

-vāda eva āśritaḥ syāt. evaṃ tarhy anvayinaḥ sādhanam. pradhāna-ādi-śabda-vācyasya eva -sādhane vastuni tasya a-nirodhāt tataś ca a-niyamāt kathā-prasaṅgo ’pa-siddhāntaḥ. katham (270ʼb) | anyo ’nyasya vināśaḥ. na hi sva-pratibaddhaṃ nivartayata iti. sva-pratibaddhaṃ nivartayata iti vivakṣā-mātreṇa bhāvāt. na ca anyaḥ kaścit -vidham asad-vyavahāra-viṣaya iti vyāptiḥ, vyāmūḍhaṃ jagat syāt. syād etat, na tatra tādātmyāt tathā-prathanam, na tad anyasya yady evaṃ bhedaḥ syāt. saty apy etasmin sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vā na ca ayam anukramaḥ svabhāvataḥ kārakaḥ eṣām a-bhinno bheda ity ucyate, jñāna-ādeḥ śabdānām. tatra kenacit saṃskṛtam indriyaṃ a-sākalyena virādhanāc ca. sarva-bhraṃśe tu an-apahnavaḥ. na api puruṣeṣu utpitsoḥ tad-a-tad-rūpayor a-vivekād iti. ya eṣa sahakāri pratiniyatam asti. tat kadācit asti indriya-upakāry anyad vā. tat kadācit iti. so ’py anena eva pratyākhyātaḥ. ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva -samāveśa-lakṣaṇatvāt. tasmān na abhāve tarhi sa eva bhāvo na bhavati iti. yadi hi na asti, sarvatra nivṛttir bhavati ity ukte a-hetutā tan-mātra-anubandhaś ca. tato ’pi eṣa na paryudāsaḥ. anyathā iha api a-prastutam eva uktaṃ syāt. na hi antareṇa bhinna-deśābhyāṃ yugapat hi sukha-ādīnām a-sandigdho bhedo bhavati. tu viveka-lakṣaṇa eva nimittī-kartavyasya yathārthā na vā iti. tena na yuktam anena kāraṇaṃ vā artho ’vyabhicāreṇa sādhayan | kāraṇaṃ vā artho ’vyabhicāreṇa sādhayan | pratyakṣe ’rtha-grahaṇam indriya-jñānasya ’nupalabdheḥ. tathā hi sa dvidhā kriyeta ’nupalabdheḥ. tathā hi sa dvidhā kriyate, tasya apy anyata ity anavasthānān na hetutva-pratikṣepāt. puṃstva-ādi-sāmye ’pi tena gaur gotvam ity eka-artha-abhidhāne ’pi tasya eva pradīpa-āder viṣaya-antarasya ca anupalabdhi-viśeṣasya. tena anupalabdhyā cet (118abʼ) na vai vastu-sat-sāmānya-vādinā |314|| syād etat – na vayaṃ puruṣa-prāmāṇyāt tad-a-tat-kriyā-vikalo na kartā eva iti na abhāva-pratyayaḥ kuto bhavati. na hy abhāvaḥ vyatirekī ity ucyate. na hy a-pratibaddhaḥ na vastu-svabhāva-niścaya-ātmakam. tathā hi pratyakṣeṇa api gṛhītaṃ nāma. na pratyakṣaṃ abhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ te hi vikalpa-prabhavāḥ saty apy upādāne -su-prayogān naraka-pātam iti bruvāṇasya vā api na ca syād anṛta-arthatā | vācaḥ vā api na ca syād anṛta-arthatā | vācaḥ śauca-dharma-parāyaṇānāṃ ca tan-nimittam eva || upacārāt tad iṣṭaṃ ced vartamāna-ghaṭasya kā ghaṭanā a-bhinne kārya-kāraṇatā api adhyakṣa-smṛta-ākārāṃ saṃvittiṃ buddhir atra pratiṣedha-dvayāc ca vidhi-siddhir iti atyanta-anupalabdhi-lakṣaṇasya. tan-nivṛttau -svabhāvasya an-atiśayād a-viśeṣa-ādhāyini utpatter a-doṣa iti cet. an-atiśaya-lābhinaḥ bhinna-abhimateṣv apy āropeṇa vṛttitaḥ || karpūra-rajata-ādiṣu | samayād vartamānasya

kasyacid arthasya abhāvāt prakṛti-bhinneṣv kasyacid arthasya abhāvān nir-viśeṣaṇā eva sā. kasyacid arthasya asiddheḥ. ata eva sad api kasyacid arthasya tathābhāvaṃ pratijñāya kasyacid arthasya nāma-karaṇa-mātreṇa kāṣṭhaṃ na kasyacid arthasya pratiṣedham api sādhayitukasyacid arthasya pratiṣedham api sādhayitukasyacid avyabhicārī. vyabhicāre ca tato ’nyathā kasyacid asato ’bhyupagame tal-lakṣaṇa-a-viśeṣāt; kasyacid asato niṣedhaḥ, an-uṣṇaṃ sad eva arthakasyacid ātma-saṃvedana-vat. tato ’pi na tad kasyacid ātmano ’nvayād aikyam iti cet, sukhakasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. kasyacid āśu-siddher anyasya cirād aparasya vrata kasyacid ekasya karaṇāt, a-tat-kāri-svabhāvakasyacid eva grāhakam iti na yugapat sarva-śabdakasyacid eva samayasya an-anuṣṭhānād a-sannidher kasyacid guṇasya pratiroddhā. bādhya-a-dṛṣṭer kasyacid darśanāt kvacit prāpti-parihāra-artho kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kasyacid bhāva-an-abhyupagamāt. yathā keṣāñcid kasyacid bhāva-abhāvayor vṛtti-vyatirekavān kasyacid bhāva-upakṣepo ’nyasya. etena akasyacid bhāvaṃ brūyāt, na bhāvo ’nena nivartitaḥ kasyacid bhāvasya eva pratīteḥ. tathā ca anena kasyacid bhāve tad-an-upayogād a-pracyutir iti kasyacid bhāve na pratiṣedha-paryudāsayo rūpakasyacid bhāvena bhāvo na bhūto nāma. tadā na kasyacid yogo yuktaḥ. tasya dvitīya-ātma-abhāvāt. kasyacid rūpasya anukārād avasthā-bhede ’py akasyacid rūpasya abhāvāt, tad-bhāve ’bhāva-ayogāt. kasyacid vacanena kiñcin niścetum. tasmān na tankasyacid vāda-bādhāyāṃ svabhāvān na nivartate || kasyacid vāda-bādhāyāṃ svabhāvān na nivartate ||18 kasyacid vitatha-arthatvāt tat-parihāreṇa pramāṇa kasyacid vidhinā niṣedhena vā. vidhau viruddho vā kasyacid vidhinā pratiṣedhena vā. vidhau viruddho kasyacid viśeṣa-siddhiḥ syāt. arthasya tu svakasyacid viśeṣasya darśanāt. sambhavad-viśeṣe ca kasyacid viśeṣasya pratyāyana-arthaṃ kṛte saṅketa kasyacid vyañjaka-antara-abhāvāt. tat-kāraṇāni kasyacid vyavacchedaṃ prasādhayatā tasya yathokta kasyacid vyavacchedena kiñcid vidhīyate, kiṃ kasyacid vyākhyānam abhiniviṣṭāḥ, kiṃ tarhi kasyacid dhetur a-hetuś ca na apekṣate. tasmāt kasyacin nimittam. a-sāmarthyāt, sāmarthyakasyacin nivṛttau niyamena nivartate. tasmād kasyacin niścaye ’py anyasya a-pratipattikasyacin niścāyakam. tad yam api gṛhṇāti tan na kasyacin niṣedhe sarva-gamakānām anupalabdhī kasyacin mano-guṇasya abhyāsād apakarṣiṇaḥ. tatkasyacin mukhaṃ vakrī-bhavati. tasmān na saṃskṛto kasyāścid ity eṣā bauddha-artha-viṣayā matā ||208| kasyāścid ity eṣā bauddha-artha-viṣayā matā ||56|| kasyāścid siddher asiddher viparyaye ca punaḥ kā | pratyāsattir abhāvena yā paṭa-ādau na kā | bhāve hy anyasya viśliṣṭau śliṣṭau syātāṃ kā || tāṃs tān arthān upādāya sukha-duḥkha-ādikā an-anvaya-a-vyatireka-vyāpti-siddhiḥ. tan na kā anyā gatiḥ svabhāva-sthiteḥ. hantā hi kā apekṣā. atiśaye vā kṣaṇikatvāt karmaṇaḥ kā apekṣā. lābhe vā apara-kāṣṭha-janma syāt. kā artha-saṃvid yad eva idaṃ pratyakṣaṃ kā asādhāraṇatā api vā || yadi tasya kvacit

kā V1_02407 SV_06918 V3_04206 SV_01624 V3_09306 SV_05326 V1_03311 V3_09311 PV_02163 VN_01108 PV_04047 V3_02101 SP_00018 VN_02817 SP_00001 V1_00704 SV_16710 V2_07009 PV_03403 SV_14720 PV_02224 PV_03428 SV_16323 SV_10813 PV_03224 PV_04008 PV_04142 SV_17428 V3_05604 HB_01102 SV_10220 SV_14920 V2_07903 SV_10219 PV_03516 V2_09006 SV_02103 SV_09824 SV_15801 V3_03810 SV_07501 SV_16002 SV_10025 PV_03046 VN_02019 SV_03224 SV_07815 SV_00413 SV_05311 HB_00307 PV_02216 SV_12016 SV_17432 PV_04198 V3_05411 V3_06608 V2_06713 PV_02179 SV_02221 V2_08610 SV_01613 SV_08118 PV_03232 SV_02224 V2_08613

539

buddhir atiśayavatī na saṃvedanam iti cet, vartamānam ekāṃ śrutiṃ vartayati tasya -an-utpattiḥ, tad-bhāvād itarasya iti. atha -ādiṣv anumānam, a-śaktād an-utpatteḥ. atha a-vyaktis tulyā ity asty eva sāmānyam. atha āśrayasya tad-upayoge ’n-upakāryatve -kṛta iti tasya eva prāmāṇyaṃ yuktam. atha ca. avasthā nivartate, na avasthātā iti cet, bhaven manaḥ || rūpa-ādi-vad vikalpasya ākarṣayati sukha-duḥkha-vat. sa-anvayatve ca | a-nāntarīyake ca arthe bādhite ’nyasya | a-nāntarīyake ca arthe bādhite ’nyasya arthān mithyā-arthā ghaṭitān iva || bhinne uddiśya śāstraṃ pravartate pravṛttau ca jarām || pāratantryaṃ hi sambandhaḥ siddhe -vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. khādec chva-māṃsam ity eṣa na artha ity atra khādec chva-māṃsam ity eṣa na artha ity atra manda-cakṣuṣaḥ || tasya tad-bāhya-rūpatve prakāśa-āyatta-pratītīnām iva nīla-ādīnām. ’-vikale tasmin kāryaṃ kena nivāryate | -ābhāsas taṃ vetti na tad ity api | prāptaṃ phala-dāḥ. ye ’pi tantra-vidaḥ kecin mantrān takṣaka-phaṇa-ratna-alaṅkāra-upadeśa-vat, vat || hetu-bhāvād ṛte na anyā grāhyatā nāma | sādhya-sādhana-cintā asti na teṣv artheṣu ity api | na evam iṣṭasya sādhyasya bādhā -kāmo bandhakīm api prāgalbhyena vijayate. nanu yathokta-lakṣaṇa-anupalabdhir api ko ’parasya upayoga iti cet, na vai bhāvānāṃ sarva-anupalabdhir a-pramāṇam. pramāṇam api vicitra-śaktayo hi sāmagryo dṛśyante. tatra vicitra-śaktayo hi sāmagryo dṛśyante. tatra iyam a-pravṛtti-phalā proktā. pramāṇam api || na ca a-sannihita-arthā asti daśā -a-niṣpattes tulya-a-tat-svabhāvatā. na vai -a-niṣpattes tulyā a-tat-svabhāvatā. na vai -pariṇāma-apekṣatvāt. na evaṃ bhāvasya sā prāg eva nirākṛtā ||296|| na hi nityānāṃ syāt. na ca samayād vartamānasya na hi vyakter api jñāna-hetutāṃ muktvā anyā na syāt. yad uktam – na varṇebhyo ’nyā api svabhāva-bhāvī viśeṣa-abhāvād iti. yā vibhāvyate || yā apy a-bheda-anugā buddhiḥ jijñāsitasya kiṃ na bhavati. na hi tasya api vācye leśa-viśeṣataḥ ||60|| na vai śabdānāṃ dṛśyeta sarvatra (155abc) na jāter nityāyāḥ ca asattvam anupalabdhir asaj-jñāna-phalā tad-dhetuḥ, kiṃ tarhi vyaktīnām ekāṃ vā anveṣate prekṣāvān. na ca sāmānyaṃ pratipakṣasya tyāga-sandarśanād api | na kartṝn aṣṭaka-ādīn. hiraṇya-garbhaṃ ca jala-budbudayoḥ karoti. tena jaratnir-apekṣasya kārya-a-kṛti-virodhataḥ | nir-apekṣasya kārya-a-kṛti-virodhataḥ | -svabhāvasya eva tad-bhāve sāmarthyāt. etena apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt -anumānaṃ syān na etan nityeṣu vidyate | anya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ anya-anapekṣaṇāt | apekṣāto hi bhāvānāṃ asiddheḥ. indriya-ādīnāṃ tu vijñāna-kāryasya kiñcid bhavet. saty arthe tat-samavāyasya acetasaḥ | na vicitrasya citra-ābhāḥ abhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ abhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ

kādācitkā kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ kā iyaṃ vṛttiḥ. ādheyatā vā syāt. yathā kuṇḍe kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta anyad eva kā iyam a-vyaktiḥ. adṛśya-ātmatā. nanv anena kā iyam apekṣā nāma. tadutpatti-dharmā bhāvaḥ kā iyam artha-saṃvid yā pramāṇa-phalam. yad eva kā iyam avasthā. yā iyam udaka-dhāraṇa-ādykā eva artha-paratantratā | anapekṣya yadā kāyaṃ kā kasya pravṛttir nivṛttir vā iti yat kiñcid kā kṣatiḥ || uktaṃ ca na āgama-apekṣam anumānaṃ kā kṣatiḥ ||8|| uktaṃ ca na āgama-apekṣam kā ghaṭanā a-bhinne kārya-kāraṇatā api kā | bhāve kā niṣṭhā teṣām a-niṣṭhānāt. dṛśyate ca viduṣām kā paratantratā | tasmāt sarvasya bhāvasya kā punar iyaṃ kalpanā. abhilāpinī | pratītiḥ | kā pramā ||318|| kvacid apy arthe pratyāsattikā pramā ||36|| prasiddho loka-vādaś cet tatra ko kā prasanna-īkṣaṇe ’-kṣamā | bhūtaṃ paśyaṃś ca kā vā tasya pratyāsattiḥ. tatra yat tasminn ankā vā sa-doṣatā dṛṣṭā snehe duḥkha-samāśrayaḥ || kā saṃvid anyā asti tādrūpyād iti cen matam || kāṃścana kurvate | prabhu-prabhāvas teṣāṃ sa tadkāka-danta-parīkṣā-vac ca. tad viparyayeṇa kācana | tatra buddhir yad-ākārā tasyās tad kācana || puṃsām abhiprāya-vaśāt tattva-a-tattvakācana vidyate || dvayasya api hi sādhyatve kācit kila bandhakī svayaṃ svāminā vipratipattikācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi kācit prekṣā-pūrva-kāritā, yataḥ – ’yam eko ’pi kācil liṅga-viśeṣa-bhāvinī, yathā-udāhṛtā prāk. kācit syād api yā a-naśvara-ātmānaṃ janayet. na, kācit syād api yā a-naśvara-ātmānaṃ janayet. na, kācit syāl liṅga-atiśaya-bhāvinī ||200|| atra na kācid ato dhiyaḥ | utsanna-mūlā smṛtir apy kācid anityatā nāma anyā yā paścān niṣpadyeta. sa kācid anyā anityatā nāma yā paścān niṣpadyeta. sa kācid apekṣā. tatra apy antyā kāraṇa-sāmagrī yā a kācid abhivyaktir ity uktam, yato ’bhivyañjakaḥ kācid asādhāraṇatā. yadi hi tasya kvacit sidhyet, kācid asty abhivyaktiḥ sāmānyasya svabhāvakācid ānupūrvī iti, tatra ānupūrvyām asatyāṃ syāt kācid bhāva-viṣayā dvidhā eva anumitis tataḥ | kācid vastu-dvaye kṣaṇe | saṅketena vinā sā artha kācid vivakṣita-sādhya-dharma-siddhau kācid viṣaya-svabhāva-āyattā vṛttir icchāto vṛtty kācid vyaktir iti niṣiddham etat. tasmān nityam kācid dhetu-bheda-vyapekṣayā ||3|| hetur kāñcid apekṣya vijñānam utpādayati. evaṃ sati tad kāñcid arthakriyām upakalpayati svalakṣaṇakāṭhinya-vad utpattiḥ punar doṣa-virodhinaḥ || sa kāṇādāḥ. teṣāṃ sa mithyā-vāda iti cet. ka idānīm kāṇena grāmya-kāṣṭha-hārakeṇa prārthitā api na kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam kādācitka-svabhāvatā-anapekṣatayor virodho kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca kādācitkatayā siddhā duḥkhasya asya sa-hetutā || kādācitkatva-sambhavaḥ ||35|| sa hi dhūmo ’-hetur kādācitkatva-sambhavaḥ ||58|| sa hi dhūmo ’-hetur kādācitkatvāt sa-apekṣya-siddhyā prasiddhir kādācitkatvāt sattā-ādi-vat. prāg eva vyaktaṃ kādācitkasya gocaraḥ || yady apy asti sitatvakādācitkā bhavanti, bhāva-abhāva-kālayos tadkādācitkā bhavanti, bhāva-abhāva-kālayos tad-bhāva

kādācitkā HB_02509 SV_15516 V2_09802 SV_01512 SV_16517 SV_16905 SV_13202 SV_11102 PV_02017 V3_03805 PV_04120 SV_17006 SV_17013 SV_16712 SV_16709 V2_07008 PV_02185 PV_03282 V1_02713 V2_06611 SV_11003 PV_02202 V3_07610 SV_17317 SV_17427 SV_12916 SV_00903 V3_10903 V3_11101 SV_01001 SV_13115 SV_12604 VN_04815 SV_17502 SV_17609 SV_17016 V2_07102 PV_02233 SV_03206 SV_10630 PV_02240 SV_01926 V2_10104 SV_17101 PV_02041 SV_11203 SV_11119 PV_02213 SV_11113 SV_11124 SV_11122 PV_02199 PV_02142 SV_11012 V2_06701 V2_06811 SV_11220 PV_02163 PV_02162 PV_02043 V3_05007 SV_13009 SV_12703 SV_16020 SV_13511

540

vā syāt, apekṣya-abhāvāt. apekṣayā hi bhāvāḥ apauruṣeyam. santi puruṣa-kṛtāny api vākyāni api tad-avyabhicāraḥ, kvacid deśe api tad-avyabhicāraḥ. kvacid deśe dṛṣṭaḥ. na hi tat-pratikṣepa-sādhanāni utsanna-uddhṛtāni śākhā-antarāṇi. idānīm api yogya-deśa-sthiti-tāratamya-apekṣaṇād ayas’-yatnena vinivartayituṃ śakyaḥ. śrotriyasiddhau tu sarvaṃ sarvasya sidhyati || etena bhavati. sa hi śaśinaś candratvam an-icchan jā iti sūcitam || candratāṃ śaśino ’n-icchan yad uktam – agni-hotraṃ juhuyāt svarga||320|| yādṛśy agni-hotraṃ juhuyāt svarga-rahitasya agni-hotraṃ juhuyāt svargaāsayati. tena agni-hotraṃ juhuyāt svargagatiḥ ||35|| tena agni-hotraṃ juhuyāt svargasukha-duḥkhayoḥ || yato ’pi prāṇinaḥ -kalpanā-jālaṃ spaṣṭam eva avabhāsate || yathā nirṇītam asmābhiḥ pramāṇa-vārttike. ||32|| sarva eva āgamam an-āgamaṃ vā pravṛtti|218|| sarva eva āgamam an-āgamaṃ vā pravṛttikaścana || na ca ātmani vinā premṇā sukhaicchā-mātra-anurodhinam arthaṃ niyantuanyathā prāmāṇyaṃ vedasya sādhayitu-avagaha-gahane ’pi nir-atyayatāṃ sādhayituevaṃ yadi syāt sādhu me syād iti kalyāṇaeva kāryaṃ spandana-vacana-ādayaḥ, vaktueva kāryaṃ spanda-vacana-ādayaḥ, vaktu’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktuiti ko niścayaḥ. karaṇa-guṇa-vaktutat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. kaḥ siddhe ’pi guṇo bhavet | (246ab) gām ānaya kṛṣṇām iti. atra padānāṃ yathā-guṇa-anurāgena kila mantri-mukhya-dārakaṃ syāt. tac ca na asti. tataḥ pratipattu| tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa| tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa| a-lābhe matta-kāśinyā dṛṣṭā tiryakṣu yathā rūpa-darśana-a-viśeṣe ’pi kuṇapakiṃ tad-arthinām | ṣaṇḍhasya rūpa-vairūpye calitā matiḥ || virakto na eva tatra api kasyacid arthasya pratiṣedham api sādhayitukasyacid arthasya pratiṣedham api sādhayituiti kathaṃ tad eva yugapad dveṣyaṃ ca astu tādṛśī | taj-jñānair upakāryatvād uktaṃ doṣāṇāṃ prahāṇāt. tasmāt sambhavati sattau ca tat-snehaṃ sa ca dveṣa-ādīni iti sat|| tan-mūlāś ca malāḥ sarve sa ca satprahīyante. sarvāsāṃ doṣa-jātīnāṃ jātiḥ satmūḍhasya doṣa-an-utpatteḥ, punar anyatra satnidānaṃ doṣāṇām ata eva abhidhīyate | sateva para-adhīnā yeṣāṃ tu mahatī kṛpā | sat-bhinna-ātmatayā śeṣam a-kleśa-nir-jvaram || -pravṛttayaḥ, te ca atīndriyāḥ sva-prabhavaceto-dharmatvena atīndriyatvāt sva-prabhavaprayujyanta iti tais tadvantaḥ syuḥ arthavantaḥ. samayāt tato ’rtha-khyāteḥ kā eva artha-paratantratā | anapekṣya yadā bhinna-pratibhāsa-avabodhataḥ | ā-vikāraṃ ca apekṣā a-viśeṣiṇaḥ | kramād bhavantī dhīḥ tad-ātmānam a-khaṇḍayataḥ sāmarthya-tirastad-ātmānam a-khaṇḍayataḥ sāmarthya-tiras7|| na hi vayaṃ devadatta-ādi-pada-vākyeṣu dasamutthāpana-cetasā samanantara-pratyayena atadā agnir ity eva syāt, na gaganam iti, a-

kāra kādācitkā bhavanti vyavasthāvāṃś ca sādhyeṣu kānicid evaṃ-vidhāni iti teṣv api prasaṅgaḥ. kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra kānicid dravyāṇi kathañcid dṛṣṭāni punar anyathā kānicid yāni na enam upalīyante. yathā ayaṃ tatkānicid virala-adhyetṛkāṇi. tadvat pracurakānta-ādi-vat. anyathā spaṣṭa-a-spaṣṭa-śruti-bhedo kāpālika-ghṛṇā-vat. yatnaś ca prāpya-nivartyayoḥ kāpila-ādīnām a-caitanya-ādi cintitam | anityakām anyāṃ pratītim icched iti taṃ praty akāṃ pratītiṃ sa vāñchati | iti taṃ praty akāma ity atra śva-māṃsa-bhakṣaṇa-deśanā-vikalpo kāma ity asya vākyasya. api ca prasiddhiś ca kāma ity-ādi-vākyasya bhūta-viśeṣe yathākāma iti śrutau | khādec chva-māṃsam ity eṣa na kāma iti śrutau | khādec chva-māṃsam ity eṣa na kāma-vibhava-icche ca te mate | sarvatra ca ātmakāma-śoka-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ kāma-śoka-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ kāmo ’nveṣate prekṣā-pūrva-kārī, na vyasanena. kāmo ’nveṣate prekṣā-pūrva-kārī na vyasanena. api kāmo ’bhidhāvati | duḥkha-utpādasya hetutvaṃ kāmo jīvati, tasya sa-uras-tāḍaṃ krandato ’pi kāmaḥ prāha, a-vitathāni veda-vākyāni, yatra akāmo bandhakīm api prāgalbhyena vijayate. kācit kāmatā-mūḍha-matir antyāyāṃ buddhau samāpta-kalaḥ kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet. kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet, kāmate vacanam anumāpayet. nanv atra apy eṣa kāmate hi vacanam anumāpayet. rāga-utpādanakāmam anya-pratīkṣā astu niyamas tu virudhyate ||2 kāmam avisaṃvādakam ity apauruṣeyatvam iṣṭam. tad kāmaṃ prayoge ’pi na artha-pratītau viśeṣa iti kāmaye ’ham iti. evaṃ-jātīyakam etad api vahneḥ kāmasya asiddhir ity uktam. tena a-sanniścayakāmitam ||321|| na prasiddhir nāma anyā anyatra kāmitam ||40|| atha prasiddhim ullaṅghya kalpane kāmitā || yasya ātmā vallabhas tasya sa nāśaṃ kāminī-bhakṣya-vikalpāḥ. tatra buddhi-pāṭavaṃ tadkāminyāḥ kiṃ parīkṣayā ||211|| na hi śabda-artho kāmī iva vanitā-antare | tyājya-upādeya-bhede hi kāmena hetor vyāpakasya vā svabhāvasya nivṛttir kāmena hetor vyāpakasya vā svabhāvasya nivṛttir kāmyaṃ ca. atha prasiddhim ullaṅghya kalpane na kāya-āśritaṃ manaḥ || yady apy akṣair vinā kāya-darśana-janmanāṃ doṣāṇāṃ tat-pratipakṣakāya-darśana-jāḥ sarva-doṣāḥ. tad eva ca ajñānam kāya-darśanam | vidyāyāḥ pratipakṣatvāc kāya-darśanāt || sā a-vidyā tatra tat-snehas kāya-dṛṣṭim. tac ca etat pradhāna-nirdeśe sati kāya-dṛṣṭir anyatra tat-prahāṇe prahāṇataḥ ||223 | kāya-dṛṣṭer vigamād ādya eva a-bhavo bhavet || kāya-vāg-buddhi-vaiguṇyaṃ mārga-ukty-a-paṭutā api kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca kāya-vijñapty-ādi-vat. a-tad-āgamebhyo na tatra kāya-sañjñā-ādi-vat. a-prātikūlyaṃ tu yogyatā, kāyaṃ vāsanā-bodha-kāraṇam || jñānaṃ syāt kāyasya tulya-rūpaṃ bhaven manaḥ || rūpa-ādi-vad kāyāt kramaṃ tasya api śaṃsati || pratikṣaṇam akāra-ayogāt. na hi tatra atiśayam an-utpādayat kāra-ayogāt. na hi tatra atiśayam an-utpādayan kāra-ādi-pratibhāsaṃ muktvā anyaṃ pratibhāsaṃ kāra-utthāpana-cittam utthāpyate. tathā repha-akāra-ga-kārayoḥ pūrvāpara-bhāvasya

kāra SV_13719 SV_13719 VN_02505 SV_16021 VN_02212 VN_02214 SV_16810 SV_16020 V3_01905 VN_02505 SV_11413 SV_13510 SV_13510 SV_15927 V3_13009 HB_01709 SV_10315 V1_03212 SV_04901 SV_10317 SV_13921 V1_03213 SV_14301 HB_02105 HB_01602 PV_03392 SV_13828 SP_00006 PV_03319 HB_02110 HB_02111 SV_08307 SV_08723 SV_08726 SV_16222 SV_10012 V2_08214 SV_08309 SV_08719 SV_08719 SV_07222 SV_13919 PV_03308 V1_03209 SV_08715 SV_07215 HB_01710 SV_07101 V3_08705 SV_11628 HB_01611 SV_13825 SV_13717 SV_08718 SV_08724 PV_03311 SV_13713 SV_07219 SV_04901 PV_02247 SV_16008 SV_13316 SV_15707 SV_10406 V2_06301

541

-lakṣaṇaṃ puṣṇanti. yad api kiñcid uttarā ayad api kiñcid uttarā a-kāra-pratītir a-hānir nigrahasthānam ity atra bhāṣya-utthāpana-cittam utthāpyate. tathā repha-aupadiśanti. na ca para-vipaṃsanena lābha-satprāṇinām upatāpanaṃ sat-sammatānāṃ śāstra-sambandhāt, kiṃ tarhi samayāt, sva-śāstravarṇa-pada-vākya-abhidhānā. tatra sa-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtraatra bhāṣya-kāra-mataṃ dūṣayitvā vārttikaśabdasya iṣṭa-vyaktim eva samaya-parāvṛttayaḥ, kiṃ tarhy eka eva trailokye ’kiṃ tarhy eka eva trailokye ’-kāras tathā ga-kārāṇām a-virodho na vastuni ||300|| samaya-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstrasa eva na bhavati iti na ayaṃ prasaṅgaḥ, paryāyeṇa keṣāñcid abhivyakteḥ. kārye tu -sambandha-asiddheḥ, a-vyavadhāna-abhāvāt pratyayaḥ, sa vibhrama-vaśād a-kārake ’pi tad-anupalambha eva a-pramāṇam ucyate. sarvasya kāryatā-prasaṅgāt. tasmād ayaṃ -abhāvāt kāraka-atiśaya-asiddheḥ, sarvaucyate. na ca abhāvaḥ kāryaḥ. tat-kārī ca aity uktam. a-tat-svabhāvas tu tadā apy a-utpattir eva sā. a-tat-svabhāvatve so ’iti īdṛśī | bāhya-artha-āśrayiṇī yā api -ādibhyaḥ karaṇānām atiśayāt. ghaṭa-ādikalpanā || tām eva ca anurundhānaiḥ kriyāiti iṣyate || evaṃ-prakārā sarvā eva kriyā-hetu-vādinaḥ pratyaya-antara-apekṣā vyaktaṃ iti. na a-kāryasya apekṣā ity ucyate, yady eka-ātmatayā anekaḥ kāryasya ekasya brūmo bhedasya api bhāvāt. tasmāt kaścid a||175|| atha api syān na eva kaścid a-śakyatvāt. na ca ayam anukramaḥ svabhāvataḥ śabdāt. katham a-sāmarthyam. siddhe hi bhāve śabdāt. katham a-sāmarthyam. siddhe hi bhāve ||164|| yady eka-svabhāvatvād aneka ekasya asti. ekatve tu tasya tatra eva tathā ekatve tu tasya tatra eva tathā kārakatvam aan-ākṣiptā janyasya iti janana-mātreṇa eva jñānasya api siddhatvāt. jñānaṃ prati sva-karmaṇi | tad-vaśāt tad-vyavasthānād asva-karmaṇi | tad-vaśāt tad-vyavasthānād a-a-viśeṣe ’pi bhaviṣyati. atha vā bhede hi yat | tad vyaṅgyaṃ yogyatāyāś ca kāraṇaṃ na bhavati iti na ayaṃ prasaṅgaḥ, kāraka-a-kriyāyām api tatra an-upakārāt. ubhayathā -kriyāyām api tatra an-upakārāt. ubhayathā ayena asāv āśrayaḥ. kṛtasya karaṇa-abhāvād aeva te. tān paśyanto vidmaḥ – ta ete syuḥ, atiśerate ca. tato vyañjaka-atiśayāt -pratyayatvāt. ye punar asiddha-upalambhanāḥ -pratyaya-niyamita-svabhāvatvāt kecid eva iti. tathā api kathañcid bhedāt sahakāriṇo ’kriyāṃ prati || sarveṣām upayoge ’pi | yathā dīpo ’nyathā vā api ko viśeṣo ’sya tat sāmānyavataḥ kutaḥ ||147|| na khalu vai śābdaḥ pratyayaḥ, sa vibhrama-vaśād aāropaḥ snehāt tatra hi dṛśyate || tasmāt tatpaśyāmaḥ ānupūrvīm eva ca a-tulyām. na ca kalakale ’rtha-antaram ārabheran. na hi anyatra anyathā syuḥ, na a-bhede, abhāva-siddhiḥ. dṛśyasya darśana-abhāva-virodha-asiddheḥ. dṛśyasya darśana-abhāva-

kāraṇa kāra-pratītir a-kāra-pratīteḥ pūrva-a-bhinnakāra-pratīteḥ pūrva-a-bhinna-viṣayā tadvad ity-ādi. kāra-mataṃ dūṣayitvā vārttika-kāro ’yaṃ sthitakāra-visarjanīya-utthāpanāni pūrva-pūrvakāra-śloka-upārjanaṃ satām ācāraḥ. na api tathākāra-sabhā-sadāṃ yuktam. na ca nyāya-śāstrāṇi kāra-samayāt pāṇinīya-ādi-vyavahāra-vat, upadeśakāra-samutthāpana-cetasā samanantara-pratyayena a kāraḥ – svayam iti śāstra-anapekṣam abhyupagamaṃ kāro ’yaṃ sthita-pakṣam āha. tam eva brūmaḥ. kāraḥ karoti iti kuta etat, so ’-niyato niyamaṃ kāras tathā ga-kāraḥ, tadā agnir ity eva syāt, na kāraḥ, tadā agnir ity eva syāt, na gaganam iti, a kāras tu svalakṣaṇam indriya-viṣayaṃ sāmānyakāro viruddha-dharma-nāntarīyakatāṃ dvayor akāraka-a-kārakayoḥ svabhāva-tad-dhetvor virodhāt. kāraka-ajñānam abhāvasya eva sādhakam ||201|| kāraka-atiśaya-asiddheḥ, sarva-kāraka-upayoge ’pi kāraka-adhyavasāyī pravartayati, vastu-saṃvādas kāraka-anupalambhas tu pramāṇam eva. na hy asti kāraka-abhimato ’rtha-kalāpo na vyaktau na kāraka-upayoge ’pi kriyāyām antyasya tasya eva kāraka eva ity anapekṣaṇīya ity uktam. svabhāvakāraka eva. tasmān na a-kṣaṇikeṣu hetuṣv ekakāraka eva, sāmarthya-ākhyāt padārtha-antarāt kāraka-jñāpaka-sthitiḥ || sā api tad-rūpakāraka-dharmasya ca karaṇeṣu dṛṣṭeḥ. tasya eva kāraka-vācinaḥ | bhāva-bheda-pratīty-arthaṃ kāraka-saṃsthitiḥ | bhāveṣu bhinna-abhimateṣv apy kāraka-svabhāva-antara-utpattir iti. na akāraka-svabhāvasya prāg api bhāve ’-kriyā-yogāt. kārakaḥ | ātmā ekatra api so ’sti iti vyarthāḥ kārako ’pi iti. tathā api kathañcid bhedāt kārako ’sti. sarveṣāṃ sarvatra paryāyeṇa upayogāt. kārakaḥ kasyacid āśu-siddher anyasya cirād kārako na taṃ karoti. na apy anya-kriyāyāṃ tasya kārako na taṃ karoti. na apy anya-kriyāyāṃ tasya kārakaḥ sa teṣām a-bhinnaḥ svabhāvaḥ. ekakārakatvam a-kārakatvaṃ ca iti vyāhatam etat. kārakatvaṃ ca iti vyāhatam etat. bhedo ’py asty a kārakatvam. yo hi yato vijñāna-utpādana-yogyatāṃ kārakatve kasyacit tathābhūtānām anyeṣām api kārakam api svayam || yathā phalasya hetūnāṃ kārakam api svayam ||37|| ity antara-ślokāḥ. kārakaṃ kiñcid vastu-dharmatayā bhavet | a-bhede kārakaṃ matam ||146|| prāg eva asya ca yogyatve kārakayoḥ svabhāva-tad-dhetvor virodhāt. yo ’pi kārakasya akiñcitkaratvena an-upakārakatvād ity kārakasya akiñcitkaratvena an-upakārakatvād ity kārakasya ca anapekṣatvāt. vyaktir upakāro jāteḥ kārakā iti. satyam, idam apy asti – svabhāvas kārakā eva. upakārakasya gaty-antara-abhāvāt. tad kārakā eva kulāla-ādi-vad ghaṭa-ādau. kārakāḥ syuḥ, na anye ’-tat-svabhāvatvād ity atra kārakāḥ syuḥ. paryāyeṇa atha kartṛtvaṃ sa kiṃ kārakāṇāṃ kriyāṃ prati | yad antyaṃ bhedakaṃ kārakāt ||262|| sva-pratipatti-dvāreṇa anyakārakād vyañjakasya kaścid bhedaḥ. sva-viṣayakārake ’pi kāraka-adhyavasāyī pravartayati, vastu kāraṇa-a-bādhī vidhis taṃ bādhate katham | kāraṇa-a-bhede kārya-bhedo yuktaḥ. tasmād asti sā kāraṇa-a-bhede kārya-bhedo yuktaḥ. bhedasya akāraṇa-a-viśeṣe kārya-a-viśeṣāt. viśeṣe tasya akāraṇa-a-sambhave sati | bhāvasya anupalabdhasya kāraṇa-a-sambhave sati | bhāvasya anupalabdhasya

kāraṇa SV_17415 V2_06111 SV_00522 NB_02039 VN_01624 SV_03204 HB_01004 SV_01516 V3_11905 V1_04310 VN_00501 V3_11108 HB_02412 SV_06825 V1_02704 SV_15122 V2_05814 V1_04003 SV_15020 PV_03517 V3_05104 SV_13021 SV_11212 VN_00412 V1_04006 NB_02045 SV_16022 PV_03152 PV_03115 SV_00610 V2_06304 V1_02206 HB_01403 HB_01910 HB_01009 HB_02017 V3_05407 SP_00017 PV_03469 SV_02112 V2_06109 SV_00705 V3_08302 V3_05406 SV_12926 SV_10318 SV_02523 SV_02522 V2_04610 SV_06904 V3_11901 SV_00803 V3_08501 SV_00802 V3_08412 V2_05203 SV_15701 NB_03078 NB_02046 SV_06410 SV_14707 HB_00502 SV_07009 V2_06311 SV_07621

542

karmaṇāṃ karma-phalānāṃ ca bhoktā samavāyiyathā – na agnir atra dhūma-abhāvād iti. bhavanti iti tad-abhāvaḥ kutaḥ. tasmāt yathā, na atra tuṣāra-sparśo vahner iti. vyāpakasya nivṛtti-prasādhanaṃ samarthanam. api na sarva-bhedeṣu tāvatā niścayo bhavati, santo ’pi na kevalā janayanti, salila-āditathābhūtāḥ sidhyanti, guṇa-antarāṇāṃ samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ anyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ upalabdhi-lakṣaṇa-prāptiḥ svabhāva-viśeṣaḥ tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kārya-svabhāvānāṃ kāraṇa-svabhāva-kṛtatvād aghaṭa-ādi-śabdaiḥ kṛta-samayāḥ. tathā -kāraṇa-vicchedāt tan-nivṛttis tad-upādāna-viśeṣo nityo bhāvaḥ kenacid gṛhyamāṇas tatvā katham abhāvaḥ, kārya-vyatireke ’pi ca etat svabhāva-viveke yuktam, pratibandhavitatha-vyaktayaś ca niyamena eva niyamayeṣāṃ na arthasya sannidhiḥ | sañcāranirodhād vā sati vyavadhāne ’nyasya utpitsoḥ -nirodhāt, sati kuḍye ’nyasya utpitsoḥ -āśrayād apauruṣeyaṃ satya-artham ity eke. sambhavena tat-sambhavaṃ sādhayati, kāryasya na an-āloko rūpa-upalambhaḥ syāt, kāryasya yeṣāṃ svabhāva-viruddha-ādīnām upalabdhyā tad ime ’nya-anya-hetavo varṇāḥ sva-sambhūtaṃ na eka-kālaṃ kathañcana || te ’py asya ca na sidhyataḥ || sattā sva-kārya-upalabdhyā apy abhāva-siddhiḥ tat-kārya-upalabdhyā apy abhāva-siddhiḥ, tat’bhāvāt. etāvān eva vijñāna-utpatter api -karaṇam api yad bahūnām, yathā antyasya -viśeṣa-utpatteḥ, krameṇa atiśayavato ’ntyāt svabhāvaḥ. pūrva-bhāvinas tv avasthā-viśeṣāḥ tatra sahakāribhyaḥ santāna-upakāra-apekṣi-anantara-bhāvi-jñānam anitya-svabhāva|| etāvan-mātra-tattva-arthāḥ kārya’paraḥ || yaḥ pratyakṣo dhiyo hetuḥ tulyakāraṇa-svabhāvatve ’py a-dṛṣṭa-tat-kāryasya -sāmarthyāni śīta-kāraṇāni santy agner iti sambhavāt ||8|| na hi samagrāṇi ity eva eva na anumīyate. yena na samagrāṇi ity eva praty asya kaścid upakāraḥ sambhāvyate, -a-viguṇa-karaṇānāṃ dṛṣṭam, anyathā na iti. yad asati kāraṇe kāryaṃ syāt. nanu kadācit śabdaḥ śrāvaṇa ity a-tat-kāryaca vyāvṛttayas tāvatyaḥ śrutayo ’-tat-kāryaabhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāvaapy a-cākṣuṣaḥ śabdo ’nityo ’n-ātma iti. tatuktaṃ hi prāk – na anupalabdhāv a-kāryarasa-upādāna-kāraṇa-pravṛttī rūpa-upādānarasa-upādāna-kāraṇa-pravṛttī rūpa-upādānapravṛtti-kāraṇam. sā api rasa-upādānapravṛtti-kāraṇam. sā api rasa-upādānaprabhava-tan-mātra-anubandha-siddhau anyena ca an-utkarṣaṇāt. kenacit saha kārya-gatiḥ. rāga-ādīnāṃ vacana-ādeś ca kāryaca veditavyā. anyeṣāṃ virodha-kāryabhavati, sambandha-abhāvāt. sati vā sa kāryaanyaḥ syāt. evaṃ ca a-vācyatā ity api kāryakārya-kāraṇa-bhāvaḥ, tasya siddhiḥ. kāryakhyāpyate. tasmāt tatra api kāryapratyakṣī-bhavati. na ca a-pratyakṣe kārye ādaraḥ kvacid avisaṃvādo ’syā vastuni kārya-

kāraṇa kāraṇa-adhiṣṭhāna-bhāva-ādinā ity āha vedaḥ, tac kāraṇa-anupalabdhir abhāvaṃ gamayati. svabhāvakāraṇa-anupalabdhir eva abhāvaṃ gamayati iti. kāraṇa-anupalabdhir yathā – na atra dhūmo vahnykāraṇa-anupalabdhāv api kārya-kāraṇa-bhāvaṃ kāraṇa-antara-apekṣatvāt. anubhavo hi yathā akāraṇa-antara-apekṣatvāt, tadvad bhāvo ’pi vināśe kāraṇa-antara-apekṣatvāt. viśeṣa-hetv-abhāve tu kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhykāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ kāraṇa-antara-sākalyaṃ ca. svabhāva-viśeṣo yan na kāraṇa-antaram anumāpayati. na ca evaṃ-vidho kāraṇa-apekṣaṇe vā a-hetukatva-prasaṅgāt. tasmāt kāraṇa-apekṣayā apy aneka ekena vyavahāra-artham kāraṇa-apekṣiṇaś ca śīta-sparśa-āder aparakāraṇa-apekṣo yadi grahaṇam asya janayet, yuktaṃ kāraṇa-abhāva-asiddheḥ. upalambha-nibandhanā hi kāraṇa-abhāvāt. rūpa-ālokayos tu taj-jñānakāraṇa-abhāvād ayuktam iti cet. a-vitatha-vyaktikāraṇa-abhāvād utsīded artha-cintanam || ātmani kāraṇa-abhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñānakāraṇa-abhāvena an-utpatteḥ, kāraṇa-vaikalyāj kāraṇa-abhāvo hi kārya-abhāvaṃ sādhayati iti. ya kāraṇa-avyabhicārāt. avyabhicāre ca sva-kāraṇaiḥ kāraṇa-avyabhicārāt. nāntarīyakatayā ālokaḥ saha kāraṇa-ādīnām anupalabdhyā ca pratiṣedha uktas kāraṇa-ānupūrvī-janmānaḥ. śruti-kāle ’pi yadā kāraṇa-āropataḥ kaścid eka-apoddhārato ’pi vā | kāraṇa-āśleṣa-karaṇāt kāraṇaṃ kila | sā sattā sa kāraṇa-upalabdhyā kiṃ na sidhyati. tad-viruddhakāraṇa-upalabdhyā kiṃ na sidhyati. na, tadkāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-svabhāvakāraṇa-kalāpasya tad eva mukhyaṃ sahakāriṇāṃ kāraṇa-kalāpāt kārya-utpattiḥ. sahakāriṇaḥ kāraṇa-kāraṇāni iti na anekāntaḥ, kṣaṇikeṣu kāraṇa-kārya-janmany ādyaḥ sahakāri-viśeṣo na kāraṇa-kāryam iti siddham. prayatna-anantaraṃ kāraṇa-gocarāḥ | vikalpā darśayanty arthān mithyā kāraṇa-janmanaḥ | tasya bhedaḥ kuto buddher kāraṇa-darśane ’py a-pratipanna-tad-bhāvasya kārya kāraṇa-dravya-sāmānyam abhipretya kāryakāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrīkāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrīkāraṇa-dharma-darśanāt. ataḥ prayatna-anantarakāraṇa-dharma-darśanāt puruṣa-vyāpāra eva kāraṇam. kāraṇa-nāśe ’pi kārya-sthitir dṛṣṭā. na brūmaḥ kāraṇa-parihāra-arthaḥ. tasmāt svabhāva-a-bhede kāraṇa-parihāreṇa vyavahāra-arthāḥ, yathā kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny akāraṇa-pratiṣedhena apy a-svāmikaḥ śūnya iti. kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo kāraṇa-pravṛtti-sahakāriṇī. tasmād yathā-bhūtād kāraṇa-pravṛtti-sahakāriṇī. tasmād yathā-bhūtād kāraṇa-pravṛttī rūpa-upādāna-kāraṇa-pravṛttikāraṇa-pravṛttī rūpa-upādāna-kāraṇa-pravṛttikāraṇa-bhāva-anupalabdhyā grāhya-viṣayayā siddhā, kāraṇa-bhāva-ayogāt. pratyāsatti-viprakarṣakāraṇa-bhāva-asiddheḥ. artha-antarasya ca akāraṇa-bhāva-asiddheḥ. viprakṛṣṭa-viṣayā punar kāraṇa-bhāva iti rūpaṃ taj-janitaṃ bheda ity akāraṇa-bhāva eva śabda-antareṇa uktaḥ syāt. na kāraṇa-bhāva eva hy artha-antarasya evaṃ syāt – kāraṇa-bhāva-kṛta eva pratibandhaḥ. tad ayam kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. kāraṇa-bhāva-pratibandhān na tathābhūta-grāhya-

kāraṇa SV_16104 VN_00319 HB_02810 SV_16210 HB_00413 V3_11103 SV_02404 VN_01624 V2_08405 HB_00502 SV_01917 V3_11611 SV_01706 VN_01403 PV_02211 SV_16204 VN_01402 SV_02014 V2_08906 SV_07104 V3_08707 SV_07004 NB_03022 HB_02415 V3_11813 HB_03312 HB_02312 V3_11901 SV_14723 SP_00007 V2_09913 SV_16114 SV_00712 V3_08404 HB_02505 SV_02217 V2_08605 HB_02501 V2_08914 SV_02022 HB_01110 HB_01307 HB_01302 V3_06510 V1_02704 NB_02040 NB_02041 SV_14012 SV_13022 V3_05105 V2_04608 HB_00508 HB_03314 HB_03402 HB_03318 HB_00507 HB_02510 HB_01308 V3_11107 SV_13915 SV_00717 V3_08408 SV_15615 V3_06603 V3_08305

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upalīyante. sa eṣa varṇānāṃ bhinna-kāryasādhanāya upādīyate, tasya tena saha kārya-abhiprāye sati prayogāt tena saha kāryaeva iyaṃ varṇa-ānupūrvī prasiddha-kāryavastutvaṃ hīyata iti. kārya-hetau kāryana, tayor iha anvaya-vyatirekābhyāṃ kāryasakṛd api darśana-a-darśanābhyāṃ kāryasamarthanam. kāraṇa-anupalabdhāv api kāryasa tasya dharmaḥ. tad-āśrayāt. kathaṃ kāryaca, pratyakṣa-anupalambha-sādhanaḥ kāryayadā punar dṛṣṭāntena na agni-dhūmayoḥ kāryaa-kārya-bhūtād asiddheś ca. na hi kāryatasya kāryam eva na syāt. siddhas tu kāryavastu-sambandho ’sti. na ca anayoḥ kārya-pātataḥ | ātma-graha-eka-yonitvāt kāryatad-viśiṣṭasya ca a-tat-kṛtau sarvatra kāryana sidhyati sambandha-abhāvāt. na hi kārya-ādi-bheda-prayogair yathā uktaṃ prāk. kāryadhetur ato bhinnān na sambhavaḥ ||61|| kāryaeva upayoga-viśeṣa-vaśāt pravibhāgena kāryaeva upayoga-viśeṣa-vaśāt pravibhāgena kārya-samavāya-ādayo ’pi vastu-sambandhāḥ kāryaca iha dhūma iti. iha api siddha eva kāryakāraṇaṃ vyabhicarati. tena siddhe kāryaghaṭa-ādi-vad iti, tad apy a-kāryaiyaṃ trividha-anupalabdhiḥ – siddhe kāryagamye kāryaṃ hetur avyabhicārāt. kāryaa-kārya-kāraṇa-pratiṣedho gamaka iti. sa ca iti cet. ko ’yam upādāna-arthaḥ. na kārya-arthaṃ saṃyojyante ’bhidhāyakāḥ || kāryatat tasya kāryam eva na syāt. ataḥ kāryasthita-krama-virodhataḥ ||306|| kārya-anya-apekṣiṇī ity ucyate. yā tarhy a-kāryaetad vyabhicāri liṅgam. yā tarhy a-kāryaapi sāmagryā a-vilakṣaṇasya utpattau na syāt. sarvaṃ vā sarvasmāj jāyeta. tasmāt doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt eva hi kāraṇaṃ tādṛśām ādi-nimittam iti na vā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ -hetur vā bhāvānāṃ viruddha-dharma-adhyāsaḥ -ādibhyaḥ sahakāribhya eka-kārya-utpattau na bhinnā eva svabhāvā bhavanti iti na svabhāvasya ekatve ’pi vastuta iti yathā iha pramāṇaṃ punaḥ – na vināśa-niyatās tata-vibhāgaḥ. punas tad-dravya-santāna-sthitiyathā – na atra dhūmo vahny-abhāvād iti. -viśeṣāḥ, sannihita-dahana-viśeṣatvād iti. pūrva-jñāna-vaj jātāni eva syuḥ. a-jātāni tu utpitsoḥ kāraṇa-abhāvena an-utpatteḥ, ’nyasya utpitsoḥ kāraṇa-abhāve ’n-utpatteḥ pramāṇam. na hi svabhāvaḥ kāryaṃ vā bhāvakārya-kāraṇa-vyāpya-vyāpaka-bhāva-siddhau svabhāva-anupalabdhiś ca iti. tatra -a-niścayāt. kevalaṃ siddha-sambandhayoḥ liṅga-bhūtayā sādhyate. yadi tarhi -niścayo ’pi kārya-svabhāva-hetvoḥ kāryaca sādhyeṣu sādhana-niyogo na syāt, a-bhedas tat-kārya-viśeṣasya iti ta eva ete -viṣaya iti cet, na evaṃ-vidhād vyatirekāt -kāraṇānāṃ nirarthatā ||265|| yadi sarva’numīyate. pravṛtta-śakti-rūpa-upādāna’numīyate. pravṛtta-śakti-rūpa-upādānaa-vikalā iti na phala-vaikalyaṃ syāt. na hi niyama-a-sambhavāt. na hi tasmin bhavati svauttara-uttara-śakti-pariṇāmena samarthā iyaṃ

kāraṇa kāraṇa-bhāva-pratyaya-nirvṛtti-dharmā bhinnakāraṇa-bhāva-prasādhanaṃ bhāva-abhāva-sādhanakāraṇa-bhāva-lakṣaṇo ’vinābhāva-lakṣaṇo vā kāraṇa-bhāva-vastu-dharma-an-atikramāt puruṣa-kṛtā. kāraṇa-bhāva-siddhiḥ, yathā idam asya upalambha kāraṇa-bhāva-siddher anyatra anumānāt. na tv evam kāraṇa-bhāva-siddher bhavati tatas tatkāraṇa-bhāvaṃ prasādhya kāraṇasya nivṛttikāraṇa-bhāvaḥ. ata eva, anyathā āśraya-asiddheḥ. kāraṇa-bhāvaḥ, tasya siddhiḥ. kārya-kāraṇa-bhāva kāraṇa-bhāvaḥ pradarśyate, tadā yatra dhūmas kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, kāraṇa-bhāvaḥ svabhāvaṃ niyamayati ity ubhayathā kāraṇa-bhāvaḥ, svayam a-tad-ātmano ’-tatkāraṇa-bhāvataḥ || rāga-pratighayor bādhā bhede kāraṇa-bhāvaś ca nirākṛtaḥ syāt. anvaya-vyatireka kāraṇa-bhāvād anyo vastu-sambandho ’sti. na ca kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍakāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍakāraṇa-bhāvān na vyatiricyante, parasparam anyato kāraṇa-bhāve kāraṇe sādhye kārya-hetur vaktavyaḥ. kāraṇa-bhāve kāryasya kāraṇena vyāptiḥ siddhā kāraṇa-bhāve na sidhyati. uktaṃ hi prāk – na kāraṇa-bhāve siddha-abhāvasya kāraṇasya kāraṇa-bhāvena gamakatve liṅgasya sarvathā gamyakāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity kāraṇa-bhāvo ’n-abhyupagamāt. abhyupagame vā na kāraṇa-bhāvo ’pi tayor a-saha-bhāvataḥ | kāraṇa-bhāvo ’pi svabhāvaṃ niyamayati ity kāraṇa-bhūta-pratyaya-utpanna-svabhāva-viśeṣo kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedāv kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. kāraṇa-bhedaḥ. prabandha-vṛttau tu śarād bhāvaḥ. kāraṇa-bhedaś ca. tataś cen na bheda-siddhiḥ, na kāraṇa-bhedaś ca. tau cen na bhedakau, tadā na kāraṇa-bhedāt kārya-bhedaḥ syād iti cet, na, kāraṇa-bhede ’py a-bhedas tat-kārya-viśeṣasya iti kāraṇa-bhedo bhinna-viśeṣa-upayogān na eka-kāryaḥ, kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve kāraṇa-vicchedāt tan-nivṛttis tad-upādāna-kāraṇakāraṇa-viruddha-upalabdhir yathā – na asya romakāraṇa-viruddha-kārya-upalabdhir yathā – na roma kāraṇa-vaikalyaṃ sūcayanti. samarthasya jananād a kāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍyakāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍyakāraṇa-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś kāraṇa-vyāpaka-anupalabdhibhyāṃ dṛśya-viṣayābhyāṃ kāraṇa-vyāpakayor api svabhāva-asad-vyavahārakāraṇa-vyāpakayor yady abhāvaḥ parasya apy avaśyam kāraṇa-vyāpakau tad-anya-bhāva-siddhi-rūpayā kāraṇa-vyāpya-vyāpaka-bhāva-siddhau kāraṇa-vyāpaka kāraṇa-śakti-pratiniyame hi kiñcid eva kasyacit kāraṇa-śakti-bhedā yathāsvaṃ prativiśiṣṭa-kāryakāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tadkāraṇa-samāna-dharmāṇy api karaṇāni vyañjakāni na kāraṇa-sahakāri-pratyayo hi rasa-hetū rasaṃ kāraṇa-sahakāri-pratyayo hi rasa-hetū rasaṃ kāraṇa-sākalye kārya-vaikalyaṃ yuktam. tasya akāraṇa-sāmagry-adhīnair anyair api tad-unmukhair kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma-

kāraṇa SV_09825 SV_00709 SV_09821 V2_07710 PV_03461 V3_11904 SV_10319 HB_02411 V3_12706 HB_02016 SV_02111 PV_03430 SV_03503 SP_00012 PV_03273 SP_00018 SP_00010 SP_00011 PV_04268 V3_05801 SV_16018 V3_11106 SV_16121 HB_01915 PV_04246 SV_11411 PV_03394 SV_15616 SV_13705 SV_13804 PV_02022 SV_01906 HB_01405 SV_07212 SV_13803 VN_01404 SV_14001 PV_02189 SV_05211 VN_01406 SV_13802 SV_00801 PV_02112 PV_03264 PV_02110 PV_02262 PV_02081 PV_04155 PV_03161 PV_02021 PV_02069 PV_02063 PV_02221 PV_02107 PV_02163 PV_02114 PV_03406 PV_03457 PV_03290 PV_02021 SV_05204 SV_08012 SV_15804 SV_13001 PV_02177

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evaṃ bhāvasya kācid apekṣā. tatra apy antyā -pariṇāmena kārya-utpādana-samarthā iyaṃ tad-bhāva-niyato ’-sambhavat-pratibandhā iva -bhāva-niyataḥ, a-sambhavat-pratibandhā iva dhīḥ pūrvo manaskāro ’pi vā bhavet || kārya-viṣayā iti cet, na evaṃ-vidhād vyatirekāt -nāśe ’pi kārya-sthitir dṛṣṭā. na brūmaḥ -a-dhūma-svabhāvaḥ syāt, kārya-svabhāvānāṃ dravya-svabhāvaḥ. svabhāvo ’pi, prati-kāryaṃ kṣepa-kāri-indriya-vijñāna-ādi-vac ca, kāryavyavasthāpyate, kārya-utpādana-śakteḥ || svayaṃ so ’nubhavas tasyā na sa sārūpya-bheda-abhāvāt. tasya sarvasya tat-kāryayadi || yoga-upādhī na tāv eva kāryasyāt sarvasya tato hīyeta bhoktṛtā || kāryaiva || bhinne kā ghaṭanā a-bhinne kāryaasan || yady eka-artha-abhisambandhāt kāryalakṣaṇam | bhāva-abhāva-upadhir yogaḥ kārya-sādharmyāt smāryate samayaṃ paraḥ || kāryasmāryate samayaṃ paraḥ ||42|| kāryaeva tad-dhetu-grāhi-cetasām | kāryatad-anumāne vyatireka-asiddher na kāryaanukrame sati bhāvād asati ca abhāvāt. kāryatena a-kṣaṇikānām api sahakāry-anapekṣiṇāṃ samapekṣate | kārye dṛṣṭir a-dṛṣṭiś ca kāryana sarvaḥ sarva-sādhano ’-saṅkarāt kāryasyāt tat-kāryāt kāraṇe gatiḥ | na syāt -sākalye kārya-vaikalyaṃ yuktam. tasya atasya eva atiśayasya upayoga-siddhes tasyāḥ a-tat-kāraṇatvāt, tayor bhinna-akhilavraṇa-rohaṇe | a-sambaddhasya kiṃ sthāṇoḥ kāraṇaṃ bhavati. idam eva hi kāraṇasya sahakāriṇāṃ sahakāritvam, tasya eva antyasya ’pi sāmānyasya a-vyaktasya vyaktyā jñāna-utpādāt, sannidhāne ’py an-utpannasya a-tat-kāraṇa-bhāvaḥ, svayam a-tad-ātmano ’-tat6|| kṣaṇa-bhaṅgino hi sarva-bhāvā vināśasya arāga-darśanāt || sabhāga-jāteḥ prāk siddhiḥ nirākriyate. nānātvaṃ hi teṣv eka-vijñāna-aantara-bhūtatvāt. artha-antaratve ’pi dharma-bhāva-ayogāt, sannihita-a-sannihitapraty ābhimukhyena na vinā rasaḥ sā eva anya|| vijñānaṃ śakti-niyamād ekam ekasya matam || tad ajñānasya vijñānaṃ kena upādāna|| yady eka-kāliko ’neko ’py eka-caitanya|| te cetane svayaṃ karma ity a-khaṇḍaṃ janma|| duḥkhe viparyāsa-matis tṛṣṇā ca ābandha|| tan nir-guṇa-kriyas tasmāt samavāyi na || vastu-dharmatayā eva arthās tādṛg-vijñāna|| yathā tat kāraṇaṃ vastu tathā eva tad-a-karmaṇām || etena samavāyaś ca samavāyi ca || an-āśrayāt sad-asator na āśrayaḥ sthiti|| na ca asty ātmani nir-doṣe sneha-apagamakila | tādṛśām eva cittānāṃ kalpyante yadi | anapekṣya yadā kāyaṃ vāsanā-bodha| kevalasya iti cec citta-santānaṃ sthiti| dīpa-mātreṇa dhī-bhāvād ubhayaṃ na api | na hi duḥkha-ādy-a-saṃvedyaṃ pīḍā-anugraha| pratyakṣa-āsanna-vṛttitvāt kadācid bhrānti| yadā tat kāraṇaṃ kena mataṃ na iṣṭam a-vat. eka-vastu-sahāyāś ced vyaktayo jñānaa-sambandhān na sāmānyaṃ na ayuktaṃ śabdasyāc chrotuḥ phala-sambandho vaktā hi vyaktikāraṇa-dharma-darśanāt puruṣa-vyāpāra eva ca na ca ātmā na apy adhiṣṭhitam | na a-

kāraṇam kāraṇa-sāmagrī yā a-vyavahitā kārya-utpatteḥ sā kāraṇa-sāmagrī. śakti-pariṇāma-pratyayasya kāraṇa-sāmagrī sakalā kārya-utpādane. nanv kāraṇa-sāmagrī sva-kārya-utpādane. nanv kāraṇa-sāmagryām asyāṃ sambandhi na aparam | kāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu kāraṇa-sthiti-kāla-bhāvi kāryam iti. hetu-rahitā kāraṇa-svabhāva-kṛtatvād a-kāraṇa-apekṣaṇe vā akāraṇa-svabhāva-bhedāt. tat ko ’yaṃ sambandhakāraṇa-svabhāva-bhedād iti. tatra sahakāribhyaḥ kāraṇa-svabhāvatve ’py a-dṛṣṭa-tat-kāryasya kāraṇaḥ | kriyā-karma-vyavasthāyās tal-loke syān kāraṇatayā anyebhyo bhidyamānā arthāḥ samāśrayo kāraṇatā atra kim | bhedāc cen nanv ayaṃ śabdo kāraṇatā anena pratyuktā a-kārya-kāraṇe | grāhyakāraṇatā api kā | bhāve hy anyasya viśliṣṭau kāraṇatā tayoḥ | prāptā dvitva-ādi-sambandhāt kāraṇatā yadi || yoga-upādhī na tāv eva kāryakāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kārya kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kārya kāraṇatā varṇeṣv ānupūrvī iti kathyate ||304|| kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya iti kāraṇatā-siddheḥ puṃsāṃ varṇa-kramasya ca | sarvo kāraṇatā syāt. na ca apekṣyebhyaḥ svabhāvakāraṇatā hi te || artha-antarasya tad-bhāve kāraṇatāyāḥ. tatra pratiniyata-sādhane ’bhimate kāraṇatāyāṃ vā kuta ekāntato gatiḥ || tatra api kāraṇatva-prasaṅgāt. na kevalān mantra-prayogād kāraṇatva-prasaṅgāt. yasya eva bhāve sādhyakāraṇatvam. tatra eka-a-bhede ’pi śaktasya akāraṇatvaṃ na kalpyate || svabhāva-bhedena vinā kāraṇatvam, yad artha-antara-bhāve svabhāvakāraṇatvāt, tatra ca kṣaṇa ekasya svabhāvasya akāraṇatvāt tad-vyaktis tatra vṛttiḥ syāt. na kāraṇatvāt, tayor bhinna-akhila-kāraṇatvam. tatra kāraṇatvāt, dharmasya dravyād artha-antarakāraṇatvād ity uktaṃ vakṣyate ca. utpattimantaś kāraṇatve ’pi na uditam | ajñānam uktā tṛṣṇā eva kāraṇatve kāraṇam ucyate. anekam api yady ekam kāraṇatve dharma-antarasya kāryasya utpādanād kāraṇatvena utpāda-an-utpādāt, sannidhāne ’py ankāraṇam | (10ʼab) rūpa-upādāna-hetūnāṃ pravṛttikāraṇam | anya-artha-āsakti-viguṇe jñāne ’n-artha kāraṇam | ādhipatyaṃ tu kurvīta tad-viruddhe ’pi kāraṇam | ekasya api na vaikalye syān mandakāraṇam | gati-pratītyoḥ kāraṇāny āśrayas tāny akāraṇam | janmino yasya te na sto na sa janma kāraṇam | tata eva na dṛśyo ’sāv a-dṛṣṭeḥ kāryakāraṇam | bhede ’pi yatra taj-jñānaṃ tāṃs tathā kāraṇam | yadā tat kāraṇaṃ kena mataṃ na iṣṭam akāraṇam | vyavasthitatvaṃ jāty-āder nirastam ankāraṇam | sataś ced āśrayo na asyāḥ sthātur akāraṇam | snehaḥ sa-doṣa iti cet tataḥ kiṃ tasya kāraṇam || kramavantaḥ kathaṃ te syuḥ krama-vad kāraṇam || jñānaṃ syāt kasyacit kiñcit kutaścit kāraṇam || tad-dhetu-vṛtti-lābhāya na aṅgatāṃ kāraṇam || dūra-āsanna-ādi-bhedena vyakta-akāraṇam || bhāsamānaṃ svarūpeṇa pīḍā duḥkhaṃ kāraṇam || yathā eva iyaṃ parokṣa-artha-kalpanā kāraṇam || śastra-oṣadha-abhisambandhāc caitrasya kāraṇam ||101|| syād etat – bhavanti vyaktayas kāraṇam ||158|| atiprasaṅgāt (159aʼ) vinaṣṭe hi kāraṇam ||297|| na hi śabdasya anyataḥ svarūpakāraṇam. ataḥ pauruṣeyaṃ syāt. nitya-upalabdhir kāraṇam adhiṣṭhātā nityaṃ vā janakaṃ katham ||

kāraṇam SV_01005 V3_11112 V2_08510 SV_02207 V2_09912 SV_01614 VN_05013 VN_05706 PV_02053 SV_05211 PV_02181 V3_04905 PV_02180 SV_07215 PV_04160 V2_08807 PV_03115 PV_02021 SV_08702 PV_03084 HB_01502 SV_14222 SV_15021 HB_00714 HB_02418 V2_08406 V1_01701 V2_06102 V3_05809 SV_05205 SV_01705 SV_11316 PV_02182 PV_03223 SV_01905 SV_14814 SV_06724 SV_05005 PV_02021 PV_04058 V3_02207 SV_01704 V2_09911 V1_01615 V2_08604 SV_02216 V1_01701 SV_02327 HB_02515 HB_02415 V2_08902 V3_05311 V3_08508 SV_03126 SV_00802 V3_08412 SV_00701 V3_08301 HB_01407 SV_04520 PV_02246 SV_00519 V2_06011 HB_02414 SV_14801

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ity uktam. tasmān nāntarīyakam eva kāryaṃ asti iti. tasmān nāntarīyakam eva kāryaṃ uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca ’-kāraṇāt sakṛd apy abhāvāt. kāryasya ca svavā kāryam avyabhicārataḥ ||69|| nivartayet. -siddhyā prasiddhir ucyate. kim apy asya bhavati na bhavati, tat tasya kāryam, itarat sambhavāt. ubhayam etad uttara-a-pratipatteḥ -kāraṇe | sthity-āvedhakam anyac ca yataḥ nānātvaṃ hi teṣv eka-vijñāna-a-kāraṇatve na asti kāraṇaṃ kaṇṭaka-ādiṣu || tathā aity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ -anapekṣaṇāt | taikṣṇya-ādīnāṃ yathā na asti -anurodhi yat | tad vyaṅgyaṃ yogyatāyāś ca tad dur-lakṣitam an-alpakam | taulyaṃ tatloko vivecayaty ākāra-bhedāt. anantaraṃ vā sidhyataḥ || sattā sva-kāraṇa-āśleṣa-karaṇāt vastu tathā eva tad-a-kāraṇam | yadā tat tasya vyāvṛttayo ’pare ||170|| tat-kāryaṃ vyāpya-cetasaḥ | nimittaṃ tat svabhāvo vā eva eṣāṃ svabhāvaḥ, tena kiñcid eva kasyacit -kāṣṭha-janma syāt. pūrvaṃ tv a-pracyutiayuktam iti cet. a-vitatha-vyakti-niyame kiṃ a-pūrvam artha-kramam āśrayata iti kim atra na vijātīyād utpattiḥ. tathāvidham eva hi -asiddheḥ. nanu ca pradeśa āśrayo ’gniḥ viṣayaḥ. na an-anukṛta-anvaya-vyatirekaṃ bhavanti iti kutas tad-abhāvaḥ. śaktaṃ siddhaḥ, kathaṃ vā so ’bhāvaḥ kasyacit bhavanti vyaktayas tasya ālambana-bhāvena kāraṇaṃ vā kāryam avyabhicārataḥ ||23|| sa tarhi siddha-upasthāyī kim ayaj janma vikāre vā api vikriyā || tat tasya bahavaḥ sañjāta-atiśayāḥ sakṛt | bhaveyuḥ -a-vaikalyān na abhāvaḥ. kārye tv avaśyaṃ kiṃ kenacid apekṣyate ||279|| sati hi kārye iti sa eva artha-a-bhedaḥ śabda-a-bhedasya -pratyaya-nimitta-anubhava-jananau bhāvau jñeyaṃ vastuno vastu-siddhitaḥ || yathā tat ’nveti caitanya-dahana-ādikam || svabhāvaṃ caitanya-dahana-ādikam ||17|| svabhāvaṃ tasya svabhāva-pratibandhād avyabhicāraḥ. tasya svabhāva-pratibandhād avyabhicāraḥ. -vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi -niyama-abhāvān na hetu-bhedo bhedaka ity a-niyama-abhāvān na hetu-bhedo bhedaka ity aan-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-bhedāt. tasmān na su-vivecita-ākāraṃ kāryaṃ -śakti-sāmye tu tad eva iti na kāryaṃ dṛṣṭaṃ na vijātīyād utpattiḥ. tan na kāryaṃ dṛṣṭaṃ harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ pratyuktam. indriya-upakāreṇa api sahakāritat katham. tatra api, samudāya-vyavasthāyāḥ anyathā eka-ākāre ’pi tan na syāt. kiṃ punaḥ | (10ʼab) rūpa-upādāna-hetūnāṃ pravṛttitad eva ca rūpa-upādāna-hetūnāṃ pravṛttiiti svabhāva-bhūtā eva anumīyate. kiṃ punaḥ iti svabhāva-bhūtā eva. kiṃ punaḥ ca na antyaḥ syāt. tataś ca na sākṣāt ||91|| iti saṅgraha-ślokāḥ. kiṃ punaḥ eva ca na ātmīya-buddher api guṇa-īkṣaṇam || tatra apy artha-antara-niṣedhe kāryatatra apy artha-antara-niṣedhe sādhye kāryayo ’gny-ādi-sāmagrī-viśeṣa-janita iti kāryapratibandhe na yuktā ity ucyate. na a-kārya-

kāraṇayoḥ kāraṇam anumāpayati, tat-pratibandhāt, na anyad kāraṇam anumāpayati, tat-pratibandhāt. na anyad kāraṇam antareṇa bhāve ’-hetutā eva syāt. na hi kāraṇam antareṇa bhāve ’-hetumattā eva syāt. na kāraṇam api nivartamānaṃ kāryaṃ nivartayati. kāraṇam asti iti. na tv evaṃ-bhūtam iti. na evaṃ kāraṇam iti. gamyamāna-arthaṃ punar-vacanam api kāraṇam iti. tad-abhāve pratipattir bhavaty eva kāraṇam iṣyate || na doṣair viguṇo deho hetur kāraṇam ucyate. anekam api yady ekam apekṣya akāraṇam etat syād iti kecit pracakṣate | saty eva kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. kāraṇaṃ kaṇṭaka-ādiṣu || tathā a-kāraṇam etat kāraṇaṃ kārakaṃ matam ||146|| prāg eva asya ca kāraṇaṃ kārya-gaurava-an-upalakṣaṇāt || nanv akāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ kāraṇaṃ kila | sā sattā sa ca sambandho nityau kāraṇaṃ kena mataṃ na iṣṭam a-kāraṇam || śastrakāraṇaṃ ca uktaṃ tat svalakṣaṇam iṣyate | tatkāraṇaṃ tac ca tad-dhiyaḥ || pratiṣedhas tu kāraṇam. tatra yo ’-vyavadhāna-ādi-deśa-rūpakāraṇam. tathā eva dṛśyeta. tata eva agneḥ pūrvakāraṇam. tasmād yathārtha-vyakti-niyama-vat kāraṇam. tasmān na prameya-vacanena kiñcit, kāraṇaṃ tādṛśām ādi-nimittam iti na kāraṇa-bhedaḥ. kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tatkāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastukāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit kāraṇam. na eṣa doṣaḥ, yasmāt – eka-upalambhakāraṇaṃ na tu kevalāḥ. yadā punar āsām ekaṃ kāraṇaṃ nivartamānaṃ kāryaṃ nivartayati. anyathā kāraṇaṃ poṣyate. nanv iyān sambandhasya vyāpāro kāraṇaṃ prāhus tat teṣām api vidyate | sparśasya kāraṇaṃ buddher yadi nāma indriya-ādi-vat || hetu kāraṇaṃ bhavati. idam eva hi kāraṇasya kāraṇatvam, kāraṇaṃ bhavati. na ca naśyato bhāvasya kiñcit kāraṇaṃ bhavatu. tena ime tat-prayojanā ity a-tat kāraṇaṃ bhinnāv api. na hi tatra anyad eva kiñcit kāraṇaṃ vastu tathā eva tad-a-kāraṇam | yadā tat kāraṇaṃ vā artho ’vyabhicāreṇa sādhayan | kāraṇaṃ vā artho ’vyabhicāreṇa sādhayan | kāraṇaṃ vā kāryam avyabhicārataḥ ||23|| kāraṇaṃ kāraṇaṃ vā kāryam avyabhicārataḥ ||69|| kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvayakāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca ukto kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. sarvaṃ vā kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābdakāraṇaṃ vyabhicarati. anvaya-vyatirekād yo yasya kāraṇaṃ vyabhicarati. upalabdhi-lakṣaṇa-prāptasya kāraṇaṃ vyabhicarati. tena siddhe kārya-kāraṇakāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-akāraṇaṃ śabdasya upasaṃharet. tac ca anapekṣatvād kāraṇaṃ samudāyinaḥ | asatsu teṣu sā na syād iti kāraṇaṃ sarvato bhinne vastu-rūpe ’nubhavakāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa kāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena kāraṇaṃ syāt. tasmān na kāraṇasya sahakāribhyo kāraṇaṃ svalakṣaṇe śabdā na prayujyante, yasmāc kāraṇaṃ hīyate sā api tasmān na a-guṇa-darśanāt | kāraṇayor an-ubhayasya vā. tatra an-ubhayasya akāraṇayor an-ubhayasya vā niṣedho hetuḥ. tatra kāraṇayor evaṃ svabhāva-niyamān na vijātīyād kāraṇayoḥ kaścit pratibandha iti ca uktam. yat-

kāraṇavattva SV_01616 SV_09903 HB_03313 V2_07301 SV_08310 SV_01906 V2_06105 V2_05909 V3_04112 SV_02520 V3_04911 V2_04701 VN_01625 NB_03079 V3_00604 SV_00721 V3_08410 SV_00513 V2_06006 V3_06503 NB_03073 PV_03086 HB_01408 VN_00319 SV_10401 SV_10501 SV_00627 HB_01912 PV_04269 V3_05803 V2_06312 SV_17421 V2_06311 SV_02206 V2_08508 SV_16826 V2_06210 VN_01409 VN_01604 SV_01802 SV_06023 SV_13916 V2_06306 SV_10312 V2_06601 V3_08210 SV_00403 V2_07404 SV_13914 SV_14705 HB_01306 V2_08406 SV_06411 SV_13116 V3_05301 PV_02262 HB_01009 V3_11403 V3_05302 SV_13117 V2_06101 SV_00521 SV_13829 SV_14011 SV_00818

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kañcid arthaṃ puṣṇāti, yena kenacit a-pracyutasya tad-utpādanaṃ prati vaiguṇyaṃ siddhe kārya-kāraṇa-bhāve siddha-abhāvasya eva anupalabdhir abhāva-sādhanī, sakalaeka-sannidhāne ’py asti iti. a-vaikalyāt tv avaśyaṃ kāraṇaṃ bhavati. idam eva hi a-pratibandhāt. bhavaty eva tādṛśasya asattā. tayā viṣayī sādhyate. etena iha ity ukta-prāyam. tasmād utpattes tat-apekṣayā vyāvṛttayaḥ, tad-a-sambhavi-kāryasarvatra sapakṣe sattvam, kārya-vyabhicārāt tathā sati dṛśye vastuny a-vikala-tad-anyaapi kārya-kāraṇa-bhāvaṃ prasādhya -kāraṇa-bhāva-asiddheḥ. artha-antarasya ca aa-gamakatvāt. ekasya bhāve ’-vikalahi śakti-pravṛttyā (10aʼ) svapratyaya-agni-dhūma-janana-vat. tathā hi svavirodha-a-pratipattiḥ. tathā hy a-paryantavirodha-a-pratipattiḥ. tathā hy a-paryantavirodhaḥ kathaṃ gamyate. kvacid a-vikaladvividho hi padārthānāṃ virodhaḥ. a-vikala|| dṛṣṭā viruddha-dharma-uktis tasya tattataś ca na sākṣāt kāraṇaṃ syāt. tasmān na -aṅgasya samarthanam, yat kārya-liṅgaṃ hetunā yadi kenacit ||202|| yady asya punar atra anupalabdhir eva. ata eva iyaṃ svabhāvo bhāvasya. tatra hi kevalaṃ samagrāt -utpattiḥ. sahakāriṇaḥ samutpanna-viśeṣāt -ādi-śabdā hi tayor vyavahārāya kalpitāḥ || -śabdā hi tayor vyavahārāya kalpitāḥ ||43|| yataḥ kāraṇāt tat pratīyeta. tasmān na a-kārya-rūpasya āśraya-vaśena sthānam, a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ tathā-darśanāt kāryaḥ siddhaḥ, a-kāryatve ’-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kārāya dhūrta-vyasanena anyato vā kutaścit tad-viruddhānāṃ ca sannihita-anya-upalambhamṛd-dravya-ākhye pūrvakān mṛt-piṇḍa-dravyāt janma-artha ity uktam. asato ’pi kāryasya tan-mātra-anubandhaḥ khyāpyate. svaeva pratyaya-vaśāt tathābhūta-vikalpaidānīṃ kāryaṃ syāt. na ca etad yuktam. sarvayathā – na śīta-sparśo ’tra kāṣṭhād iti. svabhāvānāṃ vā darśana-pāṭava-abhāvāt arthānāṃ vā darśana-pāṭava-abhāvāt bhāvasya. tatra hi kevalaṃ samagrāṇāṃ bhāve ’bhūtasya paścād bhāva-niyama-abhāvāt, tad-bhāve ’bhūtasya paścāt tādātmya-virodhāt vyaktiḥ prasajyate | tathā-abhyupagame sarvana anya-svabhāvaś ca. janmā iti cet. sarvarūpatā ity a-bhinnatve ’pi vastutaḥ kāryasya kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tatbheda ity a-viśeṣāt. sarva-kāryāṇi svaniyamas tu virudhyate ||252|| na vai vayaṃ kadācit kvacic chravaṇam iti. na vai vayaṃ ity a-khaṇḍaṃ janma-kāraṇam | gati-pratītyoḥ pūrva-bhāvinas tv avasthā-viśeṣāḥ kāraṇasāmagrī saṅghātaḥ, tathā api na avaśyaṃ pratikṣipāmaḥ, kiṃ tv apekṣanta eva pratikṣipāmaḥ. kiṃ tv apekṣanta eva na yuktaḥ. kārya-anupalabdhāv api na avaśyaṃ kuta etat. kārya-anupalabdhāv api na avaśyaṃ ca kasyacid vyañjaka-antara-abhāvāt. tat-bhāvāt. yady aparāṇi jñānāni prāk sannihitarāga-anumāna-vat ||11|| samagrāṇy eva hi

kāraṇāni kāraṇavattva-abhyupagamāt. tathā ca anupalambha kāraṇasya a-kurvāṇasya pratibandha-hetor akāraṇasya anupalabdhiḥ, vyāpya-vyāpaka-bhāvakāraṇasya asya artha-sattāyām abhāva-a-sambhavāt. kāraṇasya eko ’pi janakaḥ syāt. yasmān na apaity kāraṇasya kāraṇatvam, yad artha-antara-bhāve kāraṇasya kārya-vivekād abhāva-gatiḥ, yathā – na kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra apy kāraṇasya taj-janana-svabhāvaḥ sidhyet, na tadkāraṇasya tad-bhedāt. yāvatyaś ca vyāvṛttayas kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. na kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva kāraṇasya nivṛtti-prasādhanaṃ samarthanam. tadkāraṇasya nivṛttau na vacana-āder nivṛttiḥ. iti kāraṇasya prāg-bhavato ’bhāvād virodhaḥ, kāraṇasya phala-utpādanaṃ praty ābhimukhyena na kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā kāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya vā | niṣedhe yā api tasya eva sā akāraṇasya sahakāribhyo viśeṣa-utpattiḥ. te kāraṇasya sādhanāya upādīyate, tasya tena saha kāraṇasya svabhāvasya vyāpakasya vā abhāvaḥ kāraṇāt kārya-anumāna-lakṣaṇatvāt svabhāva-hetāv kāraṇāt kārya-utpatti-sambhavo ’numīyate, kāraṇāt kārya-utpattau viśeṣasya eva utpattir na kāraṇāt kārya-saṃsiddhiḥ svabhāva-antar-gamād kāraṇāt kārya-saṃsiddhiḥ svabhāva-antar-gamād kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhe kāraṇāc ca vināśa ity-ādikam, anyad api pratyakṣa kāraṇāt tat pratīyeta. tasmān na kāraṇāt kāryakāraṇāt sakṛd apy abhāvāt. kāryasya ca svakāraṇāt sakṛd apy abhāvāt. nanv araṇi-nirmathanakāraṇād anyathā racanā-darśanāt. api ca, atra kāraṇād asiddhiḥ siddhiś ca veditavyā, anyeṣāṃ kāraṇād uttarasya ghaṭa-dravyasya kāryasya kāraṇād utpāde, yo yaj-janana-svabhāvaḥ, tata eva kāraṇād eva kṛtakas tathābhūto jāto yo naśvaraḥ kāraṇānām anvayāt tad-draṣṭur buddhau kāraṇānām ānarthakya-prasaṅgāt, vastuno ’n-ādheya kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ śīta kāraṇānāṃ kārya-utpādana-niyama-abhāvāc ca bhavej kāraṇānāṃ kārya-utpādana-niyama-abhāvāc ca bhavej kāraṇānāṃ kārya-utpādana-yogyatā anumīyate. kāraṇānāṃ kārya-vyabhicārāt. a-pravṛttiḥ kāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad-bhāvakāraṇānāṃ nirarthatā ||265|| yadi sarva-kāraṇakāraṇānāṃ parasparam a-vācyatā syāt. tathā ca kāraṇānāṃ bhinnebhyaḥ svabhāvebhyo bhinnā eva kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadi kāraṇānāṃ vyāvṛttayaḥ syuḥ. rūpa-antaratve ca kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ. kiṃ tv kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ, kiṃ tv kāraṇāny āśrayas tāny a-dṛṣṭataḥ || a-dṛṣṭa-nāśād kāraṇāni iti na anekāntaḥ, kṣaṇikeṣu bhāveṣv kāraṇāni kāryavanti bhavanti, pratibandha-ādikāraṇāni tad-avasthā-upakāriṇam artham, tato kāraṇāni tad-avasthā-upakāriṇam. tato labhyasya kāraṇāni tadvanti bhavanti iti kutas tad-abhāvaḥ. kāraṇāni tadvanti bhavanti iti tad-abhāvaḥ kutaḥ. kāraṇāni teṣāṃ vyañjakāni syuḥ. tasmān na vyaktiḥ kāraṇāni pūrva-jñāna-vaj jātāni eva syuḥ. akāraṇāni yogyatām apy anumāpayanty a-samagrasya

kāraṇāni V3_08308 SV_12303 V2_06109 SV_09814 V2_07704 V2_06106 NB_02032 NB_02037 SV_00313 V2_08411 PV_03273 PV_03109 PV_04196 PV_02053 PV_03113 PV_02224 SV_14724 V3_00103 NB_03002 VN_01513 SV_10318 PV_03394 HB_02407 HB_02314 SV_03212 SV_15117 PV_02151 NB_03022 SV_02408 VN_04218 HB_02416 HB_01412 PV_04248 VN_00510 V3_06105 V3_06109 V3_11107 SV_10119 HB_02115 SV_06426 VN_00413 HB_02114 PV_03382 HB_01515 SV_04608 SV_13511 SV_15721 SV_15926 V3_12805 NB_03115 SV_16825 SV_04219 HB_02015 SV_05012 HB_00309 SV_08704 SV_05801 SV_05803 SV_04714 SV_05720 SV_05701 VN_00619 SV_05002 V2_07912 SV_10011

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an-anya-apekṣaṇī ity ucyate. samagrāṇy eva a-śaktāv api kasyacic chakti-siddheḥ. tasmāt – na iha a-pratibaddha-sāmarthyāni śītaa-sambhavaḥ ||194|| yady api bahulaṃ vināśanityatā api syāt. yady api bahulaṃ vināśa– na iha a-pratibaddha-sāmarthyāni dhūma– na iha a-pratibaddha-sāmarthyāni dhūma– na iha a-pratibaddha-sāmarthyāni śītakāryaṃ svabhāvair yāvadbhir avinābhāvi kāryaṃ svabhāvair yāvadbhir avinābhāvi || kārya-kāraṇatā anena pratyuktā a-kārya|| yathā-codanam ākhyāś ca so ’sati bhrānti|| na hi svabhāvād anyena vyāptir gamyasya || tulyaḥ prasaṅgo ’pi tayor na tulyaṃ citta| a-viśeṣaṇam eva syād antau cet kārya-guṇāt snehaḥ kiṃ tv artha-guṇa-darśanāt || ’n-abhyupagamāt. abhyupagame vā na kāryatri-rūpa-liṅga-ākhyānaṃ parārtham anumānam, tri-rūpa-liṅga-ākhyānaṃ parārtham anumānam. prasāritā na muṣṭiḥ. tad yadi prāg asad eva pramāṇam eva. na hy asti sambhavo yad asati || an-agni-janyo dhūmaḥ syāt tat-kāryāt janya-janaka-svabhāva-lakṣaṇe hi kāryakāryaṃ svabhāvair yāvadbhir avinābhāvi iti. so ’pi bhavan niścayo ’sati bhrānti-anuvidhāyinī iti tasmin saty asyāḥ vikārād vikāreṇa sarveṣāṃ na ca sarva-jāḥ | iti. iha api siddha eva kārya-kāraṇa-bhāve a-dṛṣṭasya punar dṛṣṭer iti bhavatu kāryasya -prayogam atidruta-uccāritam ity-evam-ādinā tena siddhe kārya-kāraṇa-bhāve kāryasya samarthaḥ kuta utpanna iti cet, svanitya-bhāvinaḥ || kārya-svabhāva-bhedānāṃ evaṃ-vidhasya sataḥ satsv anyeṣu upalambha’bhāva-a-pratipatteḥ. nanu satsu upalambhaeva abhāvāt. atra api satsu upalambha-siddhiḥ. satsu hi samartheṣu tad-anyeṣu yad upalabdhi-yogyaḥ sakaleṣv anyeṣu anyathā-bhāvasya kartum a-śakyatvāt kiṃ nāśatatra eva ca te śabdās tais tair bhrāntikāraṇa-avyabhicārāt. avyabhicāre ca sva’-sthiti-dharmaṇo bhāvasya na kiñcin nāśa’pi sā bhavet || sarveṣām api kāryāṇāṃ -priyaḥ sukha-edhitaḥ kṛtaṃ kṛtaṃ punaḥ ca jñātvā tatra pravṛtti-nivṛttī kuryāṃ ity eva syāt, na gaganam iti, a-kāra-gaebhyaḥ phalaṃ tadā ayam a-doṣaḥ. samayaeka-bhāva-vivakṣayā | ukteḥ samayasādhana-doṣa uktaḥ, śāstrasādhana-doṣa uktaḥ. śāstra-darśana-vidveṣeṇa vā tat-pratipanna-khalīpratibhāti bāhya iva eka iva an-arthakriyā-dharmakam anyac ca, aṅkura-ādi-vad a-kṣepaanyathā atiprasaṅgād iti cet. saty eka-kārya-svalakṣaṇaṃ tathāvidha-sādhya-arthakriyāpuruṣāṇāṃ pravṛttayaḥ ||172|| yad arthakriyācodita iti. sā ca śrutiḥ. a-kārya-kṛti-tatan-arthikām ||111|| janayanty apy a-tat’sti iti. api ca, tat-kāriṇām a-tateva saṅketo ’pi kriyamāṇaḥ śobheta, a-tatjñāna-ādeḥ kasyacid ekasya karaṇāt, a-tatapi ca rūpa-ādaya eva bahava eka-arthakriyā’yukta iti cet. ta eva bhāvās tad-eka-arthaa-sāmarthyam eva, kasyacit karaṇāt. aa-sāmarthyāc ca tad-dhetoḥ (196a) abhāva-

kāriṇaḥ kāraṇāni yogyatām apy anumāpayanti, a-samagrasya kāraṇāni vivecayatā artheṣv api tad-a-tatkāraṇāni santy agner iti kāraṇa-dravya-sāmānyam kāraṇāni santi teṣām api sva-pratyaya-adhīnakāraṇāni santi, teṣām api sva-pratyaya-adhīnakāraṇāni santi dhūma-abhāvād iti. tat kāryaṃ hetu kāraṇāni santi dhūma-abhāvād iti. vyāpakakāraṇāni santi, vahner iti. vyāpaka-viruddhakāraṇe | (2ab) teṣām hetuḥ (2cʼ) kāraṇe | (57ab) teṣāṃ kāraṇe | grāhya-grāhakatā-abhāvād bhāve ’nyatra kāraṇe | pratibhāḥ pratisandhatte sva-anurūpāḥ kāraṇe | sambhavād vyabhicārasya dvidhā-vṛttikāraṇe | sthity-āvedhakam anyac ca yataḥ kāraṇam kāraṇe || a-sambandhān na bhāvasya prāg-abhāvaṃ kāraṇe ’-vikale tasmin kāryaṃ kena nivāryate | kā kāraṇe ’nyonya-pratīti-pratyupasthāpane. pratīter kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-arthakāraṇe kārya-upacārāt. tad dvividham. prayogakāraṇe kāryaṃ bhavet, kiṃ na sarvaḥ sarvasmād kāraṇe kāryaṃ syāt. nanu kadācit kāraṇa-nāśe ’pi kāraṇe gatiḥ | na syāt kāraṇatāyāṃ vā kuta kāraṇe. tatra yadi dhūmo ’gny-ādi-sāmagryā anyato kāraṇe teṣāṃ hetus tat-kāryatva-niyamāt, tair eva kāraṇe bhavati. tasmān na abhūta ity eva sarvakāraṇe yogye sā bhavaty eva. tad yadi nityānāṃ kāraṇe vardhamāne ca kārya-hānir na yujyate || kāraṇe sādhye kārya-hetur vaktavyaḥ. kāraṇena avinābhāvas tadutpatteḥ. svabhāva idānīṃ kāraṇena, tad a-vijñāta-artham, a-sāmarthyakāraṇena vyāptiḥ siddhā bhavati. nanu vijātīyād kāraṇebhyaḥ. tāny enam apara-pratyaya-sannidhāna kāraṇebhyaḥ samudbhavāt | tair vinā bhavato kāraṇeṣv anupalabdhiḥ. an-upalabhyamānaṃ tv kāraṇeṣv anyeṣu upalabhyasya anupalambhād abhāvakāraṇeṣv iti teṣām indriya-ādīnāṃ vṛttikāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram kāraṇeṣu san na upalabhyeta. na punaḥ pūrvā kāraṇaiḥ. anyathātva-pratipattau vā tat-svabhāva kāraṇaiḥ saṃsṛṣṭa-rūpa iva ābhāti yathā-saṅketaṃ kāraṇaiḥ sarva-kāryāṇāṃ sadṛśo nyāyaḥ. evam akāraṇaiḥ. sthiti-dharmaṇo ’pi kenacit svabhāvakāraṇaiḥ syāt tathā grahaḥ | kulāla-ādi-vivekena kārayati. tathā hi bīja-ādy-upanyāse nirloṭhitam kārayeyaṃ vā iti śabdān niyuñjīta niyoge vā kārayoḥ pūrvāpara-bhāvasya vyavasthitatvāt. kārasya ruceḥ phala-utpatti-niyamāt. svabhāvakārāṇām a-virodho na vastuni ||300|| samaya-kāras kārāṇām artheṣu bhrāntyā viparīta-svabhāvakārāṇām artheṣu bhrāntyā viparīta-svabhāvakārāya dhūrta-vyasanena anyato vā kutaścit kāry api tat-kārī iva vyavahāriṇāṃ tathā kāri-indriya-vijñāna-ādi-vac ca, kārya-kāraṇakāri-grahaṇa iti kiṃ na iṣyate. avaśyaṃ ca kāri. tac ca tena ātmanā pratyakṣeṇa dṛṣṭam eva. kāri tad eva vastv ity uktam. sa ca viśeṣa eva. kāri-tulya-rūpa-avabhāsinīm | dhiyaṃ vastu-pṛthag kāri-parihāra-aṅga-bhāvataḥ | vastu-bheda-āśrayāc kāri-bheda-sāmye na kiṃ kṛtaḥ | (95ab) yām kāri-vivekena pravṛtty-arthatayā. yadi hi na tatkāri-svabhāva-vivekaḥ. tad api prati-dravyaṃ kāriṇa eka-śabda-vācyā bhavantu, kim artha-antara kāriṇo ’nubhava-dvāreṇa prakṛtyā vibhrama-phalāyā kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt.

kāriṇaḥ V2_08213 SV_07323 SV_11708 SV_04919 SV_12408 SV_04315 HB_02012 V2_04804 VN_00621 SV_05807 SV_05807 SV_17123 SV_16212 SV_04714 SV_04716 V3_11409 SV_16824 SV_03908 SV_04220 HB_01102 SV_04308 SV_04221 SV_03909 SV_04206 HB_01904 VN_00603 SV_04219 SV_14301 V2_08215 SV_11004 V2_06611 SV_00916 V3_11007 NB_03044 PV_02013 V3_09605 V2_07909 PV_04198 V3_05410 V1_04310 SV_15708 V2_08903 SV_09818 V2_07707 V2_09812 PV_04092 V3_02909 SV_11714 V2_07909 SV_12425 V3_11905 V3_11108 PV_02178 NB_02042 NB_02032 SV_00520 V2_06101 V3_12807 NB_03116 V2_06110 SV_10502 SV_00707 V3_08304 V3_08309 SV_04427

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iti. a-sāmarthyāc ca tad-dhetoḥ (56a) abhāvaāsādayati. spaṣṭa-a-spaṣṭa-bhedāt. a-tatupakāraṃ jñāna-utpādana-prasaṅgāt, sāmarthyaetat – bhede ’pi bhāvās tulya-arthakriyāpauruṣeyā mantrāḥ kiṃ na sarve puruṣā mantra-graho vibhramaḥ syāt, tasya eka-aneka-kāryayogya-deśatā-ādy-avasthā-bhedāḥ kāryahi kiñcit parīkṣante prekṣā-pūrva-antara-kalpanayā. bahavo ’pi hy eka-arthautpadyamānāṃ mithyā-pratibhāsitvād a-kāryapratibhāsitvād a-kārya-kāriṇam api tat-kāryaabhidhānaṃ na sva-vacanam atiśete. tateva asādhāraṇatā siddhā mantra-ākhya-kramana ca sambandho ’sti iti. api ca, tatadhikṛtya ayam artheṣu śabdān niyuṅkte, tat’-tad-upakāra-ādayo ’py uktāḥ. an-ubhayaity atra api samayaḥ śaraṇam. āgama-bhraṃśatad-abhiprāya-vaśād evam ucyate. tatanyathā pravṛtty-ayogāt, tad arthakriyāiti cet, na vai bhāvānāṃ kācit prekṣā-pūrvatena na vikalpa-viṣayeṣv artheṣv arthakriyātad arthakriyā-kāritayā pratibhāsanāt tad-a-vaśād evam ucyate. tat-kāritayā a-tat-ādikām arthakriyāṃ kurvantas tad-a-utpattāv artha-pratipatti-jananam. a-kṣepaatīta-anāgata-ādiṣu nānā-eka-arthakriyābāhya iva eka iva an-arthakriyā-kāry api tat-abhāva ucyate. na ca abhāvaḥ kāryaḥ. tattādavasthyāt. atas tan-nāśano na anyavā pravṛtti-kāmo ’nveṣate prekṣā-pūrvavā pravṛtti-kāmo ’nveṣate prekṣā-pūrvana evaṃ rāga-ādayo viparyāsa-abhāve ’bhāvāt. evaṃ rāga-ādayaḥ, viparyāsa-abhāve ’bhāvāt. chāstre sthitaḥ sādhanam āha: tac-chāstrapāṇḍu-dravyād iva hutāśane || anyathā kumbha-dravyād iva hutāśane ||70|| anyathā kumbhaeka-dharmasya apy ajñāne parārtha-vṛtteḥ an-upayogataḥ || kadācin nir-apekṣasya an-upayogataḥ ||35|| kadācin nir-apekṣasya ||58|| satsu samartheṣv anyeṣu hetuṣu jñānaanyathā syuḥ, na a-bhede, kāraṇa-a-viśeṣe kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi -sambhavāt. etena vyabhicāritvam uktaṃ -sambhavāt. etena vyabhicāritvam uktaṃ bādhaka-bhāva-asiddheḥ, rāga-ādy-avyabhicārisā bādhā uktā caturvidhā | tatra abhyupāyaḥ tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ jñeya-rūpa-a-sādhanāt tu jñāna-vaśena dharmasya apy ajñāne parārtha-vṛtteḥ kārya-a-jñāpako ’-tat-svabhāva ity api. satām api -siddhiḥ. satsu samartheṣv anyeṣu hetuṣu satsu hi samartheṣu tad-anyeṣu kāraṇeṣu anekam ekasmād bhinna-kālaṃ na jāyate | ayaṃ pradeśaḥ, dhūmād iti. ime sarve -lakṣaṇa-prāptasya anupalabdher iti. -abhāve ’nyena na bhavitavyam iti kuta etat. tad-abhāve ’nya-abhāvo na yuktaḥ. sambhavo yathā-avasthita-vastu-sthitiṣv ātmasambhavo yathā-avasthita-vastu-sthitiṣv ātmaagner iti kāraṇa-dravya-sāmānyam abhipretya atra anupalabdhir eva. ata eva iyaṃ kāraṇāt atra antare ca pratibandha-sambhavān na atra antare ca pratibandha-sambhavān na -samagrasya ekānta-a-sāmarthyād iti na tataḥ yathā ||81|| tatra eka-kāryo ’neko ’pi tad-a-

kārya kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. kāriṇaś ca a-tat-saṃskārakatvāt. na evaṃ vyakter kāriṇaś ca janakatvāt. tasya ca tad-ātmakatvāt. kāriṇaś cakṣur-ādi-vad iti. tām ekāṃ jñāna-ādikām kāriṇaḥ. tat-kriyā-sādhana-vaikalyāt. yadi kāriṇas tathābhāva-jijñāsāsu tathābhāvakāriṇaḥ, teṣāṃ ca yata utpattiḥ, pratyekaṃ kāriṇaḥ, na tu vyasanitayā. na ca anumānakāriṇo bhaveyuś cakṣur-ādi-vat. tat-sāmarthyakāriṇam api tat-kārya-kāriṇam iva adhyavasyantīṃ kāriṇam iva adhyavasyantīṃ vastu-pṛthag-bhāvakāriṇā kevalaṃ mithyā-vinītatā eva ātmanaḥ kāriṇām | puṃsāṃ jñāna-prabhāvābhyām anyeṣāṃ tadkāriṇām a-tat-kāri-bheda-sāmye na kiṃ kṛtaḥ | (95a kāriṇām arthānām anyebhyo bhedāt tatra eva ca kāriṇām ānarthakyāt tādarthya-sādhanaṃ kāriṇām āho-puruṣikayā tad-darśana-vidveṣeṇa vā kāritayā a-tat-kāribhyo bhinnāṃs tathā śabdena kāritayā pratibhāsanāt tad-a-kāribhyo bhinnam iva, kāritā, yataḥ – ’yam eko ’pi samarthaḥ kim atra kāritvam. na api svalakṣaṇasya anityatva-ādykāribhyo bhinnam iva, na ca tat tattvaṃ parīkṣākāribhyo bhinnāṃs tathā śabdena pratipādayanti kāribhyo bhedād a-bhinnā ity ucyante, ekena vā kāriṣu punar indriya-ādiṣu na parasparato viśeṣakāriṣu vā artheṣu tad-bhāva sthāpanāya nānā-ekakārī iva vyavahāriṇāṃ tathā adhyavasāya pravṛtteḥ, kārī ca a-kāraka eva ity anapekṣaṇīya ity uktam. kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād kārī na vyasanena. api nāma anuṣṭheyam ato jñātvā kārī, na vyasanena. tasya puruṣa-parīkṣayā kāruṇikasya api niṣ-phala ārambho ’-viparyāsād kāruṇikasya api niṣ-phala ārambho viparyāsād iti kāreṇa tasmin dharmiṇy aneka-dharma-abhyupagame kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ kārya-a-kārya-an-avabodhāt, sarvatra śaṅkākārya-a-kṛti-virodhataḥ | kādācitka-phalaṃ kārya-a-kṛti-virodhataḥ | kādācitka-phalaṃ kārya-a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ kārya-a-viśeṣāt. viśeṣe tasya a-hetukatvakārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya kārya-a-vyavasthiteḥ | sarveṣāṃ nāśa-hetūnāṃ kārya-a-vyavasthiteḥ | sarveṣāṃ nāśa-hetūnāṃ kārya-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum kārya-aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ || ātmā kārya-aṅgaṃ svabhāva-aṅgaṃ jagat-sthitiḥ ||27|| kārya-atiśaya-vācinā śabdena viśeṣa-khyāty-arthaṃ kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ, kārya-an-ārambha-sambhavāt. svabhāva-viprakarṣeṇa kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati kārya-an-utpattiḥ kāraṇa-antaram anumāpayati. na kārya-an-utpādato ’nyeṣu saṅgateṣv api hetuṣu || kārya-anupalabdhy-ādayo daśa-anupalabdhi-prayogāḥ kārya-anupalabdhir yathā – na iha a-pratibaddhakārya-anupalabdhāv api na avaśyaṃ kāraṇāni kārya-anupalabdhāv api na avaśyaṃ kāraṇāni kārya-anupalambheṣu. tatra udāharaṇam – kārya-anupalambheṣu. tatra udāharaṇam – yat kārya-anupalambho ’-gamaka ucyate, yathā – na kārya-anumāna-lakṣaṇatvāt svabhāva-hetāv antarkārya-anumānam. yogyatāyās tu dravya-antarakārya-anumānam. yogyatāyās tu dravya-antarakārya-anumānam. vipakṣe vṛtty-a-darśane ’pi kārya-anyatā-āśrayaiḥ | ekatvena abhidhā-jñānair

kārya V2_06402 SV_00615 SV_11212 SV_01525 SV_04416 SV_04503 SV_01612 V2_05605 V3_12301 PV_04241 PV_04268 V3_05802 SP_00014 V2_06306 V3_05002 PV_03090 SV_08619 V2_06103 SV_00627 HB_01410 HB_01911 SV_08318 SV_02318 V2_08714 HB_01603 SV_09825 V2_07801 V2_06308 HB_01109 HB_01912 HB_02002 SV_07016 SV_10312 V2_06601 SV_07017 SV_00628 V3_08210 SV_02111 SV_00709 SV_09822 V2_07710 V3_08305 SV_00706 V3_08303 SV_00624 V3_08207 SV_00622 V3_08205 V3_05502 V3_00104 NB_03002 SV_13118 V3_05302 SV_00619 NB_02035 NB_02041 SV_00609 V2_06304 SV_10209 V2_06508 SV_11319 SV_08021 HB_01512 PV_04285 SP_00017

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iti. etena tat-kāryād api tad-viruddhaetena tat kāryād api tad-viruddhasatya-artham ity eke. kāraṇa-abhāvo hi bādhaka-bhāva-asiddheḥ, rāga-ādy-avyabhicāri-arthā iva apy an-arthikā | vikalpikā a-tat-kṛd eko ’pi tad-bhāva-paridīpane | a-tat-ālambaḥ syāt, a-pratyakṣatvād ātmanas tatantara-ślokāḥ. etal-lakṣaṇā anupalambha-ātmavyatirekaḥ. ātma-pratiniyame hi tatnivartayet | kvacid viniyamāt ko ’nyas tat-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | -kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | a-darśane muktvā kārya-buddher a-sambhavāt | na śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ ity eva sarve prayatna-anantara-bhāvi-jñānatena sarvathā || etena tad-viruddha-arthate janakās tasya an-apāyād eka-sthitāv api pariṇāma-abhāvāt kṣaṇasya a-vivekāt. bhāvasya. tatra hi kevalaṃ samagrāt kāraṇāt paścāt pṛthag-bhāvo na asti, yato ’nantaraṃ krameṇa atiśayavato ’ntyāt kāraṇa-kalāpāt a-sthāyinaś ca a-janakatvād eka-sthitāv api kathaṃ tarhi idānīṃ bhinnāt sahakāriṇaḥ kathaṃ tarhi idānīṃ bhinnāt sahakāriṇaḥ eva, sāmarthya-ākhyāt padārtha-antarāt apy antyā kāraṇa-sāmagrī yā a-vyavahitā tatra apy antyā sāmagrī yā a-vyavahitā -viśeṣasya avyabhicāra iti cet, na, tataḥ cakṣur-ādibhyaḥ sahakāribhya ekasahakāriṇaḥ samutpanna-viśeṣāt kāraṇāt syāt. na ca sahakāriṇo nityaṃ parasparasya | prakṛtyā eva guruṇo dravyasya a-samāna-deśavā darśana-pāṭava-abhāvāt kāraṇānāṃ arthānāṃ vā darśana-pāṭava-abhāvāt kāraṇānāṃ -deśa-kārya-utpādana-dharmaṇaḥ samāna-deśakārya-utpatti-sambhavo ’numīyate, samagrāṇāṃ tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ -kāla iti tadā anityatā vyavasthāpyate, ’numānam. uttara-uttara-śakti-pariṇāmena -pratibandhā iva kāraṇa-sāmagrī sakalā sambhavat-pratibandhā iva kāraṇa-sāmagrī sva-pariṇāmena samarthā iyaṃ kāraṇa-sāmagrī -janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt -janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt hetāv antar-bhavati. hetunā yaḥ samagreṇa hetāv antar-bhavati. hetunā yaḥ samarthena -sādhane ||6|| yas tarhi samagreṇa hetunā darśayati. yas tarhi samarthena hetunā -lakṣaṇa-viṣaye svabhāvasya pṛthak-karaṇaṃ -liṅga-ākhyānaṃ parārtham anumānam, kāraṇe -liṅga-ākhyānaṃ parārtham anumānam. kāraṇe -upakāriṇam. tato labhyasya atiśayasya upakāriṇam artham, tato labhyasya atiśayasya aṣṭadhā anupalabdhiḥ. tatra yā iyaṃ viruddha– na atra śīta-sparśo vahner iti. viruddha-dahana-viśeṣatvād iti. kāraṇa-viruddhaabhāva-virodha-asiddheḥ. yadi viruddha||33|| iti saṅgraha-ślokaḥ. yadi viruddha-utpādana-śaktir asti. na ca avaśyam eṣāṃ jñāna-utpādana-śaktiḥ. na ca avaśyam eṣāṃ ’stu. samarthaṃ hi rūpaṃ śabdasya yogyatā, ) asad dhi nir-upākhyaṃ kathaṃ nimittaṃ syāt. karoti, na kevala iti cet, kiṃ kevalasya svahi te | a-sambhavād vibandhe ca sāmagrī anupalambhataḥ || etāvan-mātra-tattva-arthāḥ

kārya kārya-abhāva-gatir uktā veditavyā, yathā – na kārya-abhāva-gatir uktā veditavyā, yathā na romakārya-abhāvaṃ sādhayati iti. ya evaṃ-vādinas tān kārya-abhāvāt, sambhave ’pi viśeṣāṇāṃ draṣṭum akārya-artha-bheda-niṣṭhā prajāyate ||76|| tasyāṃ kārya-artha-bhedena nānā-dharmā pratīyate ||83|| kārya-asiddheḥ. indriya-ādīnāṃ tu vijñānakārya-ākhyā hetavas trayaḥ ||9|| eva. kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha kārya-ātmatayā sa ca || nairātmyād api tena asya kārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ || kārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ ||43 kārya-ādi-śrutir apy atra lāghava-arthaṃ niveśitā kārya-ārambha-a-niyamān na avaśyaṃ śīta-bādhako kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. kārya-uktir upavarṇitā | prayogaḥ kevalaṃ bhinnaḥ kārya-utpatti-prasaṅgād ity uktaṃ prāk. kiṃ ca, kārya-utpatti-viguṇa-utpādana-lakṣaṇatvāt kārya-utpatti-sambhavo ’numīyate, samagrāṇāṃ kārya kārya-utpattiḥ, tatra eka-arthakriyā eva kārya-utpattiḥ. sahakāriṇaḥ samutpanna-viśeṣāt kārya-utpattiḥ syāt. na ca bhavati. ata eka-apāye kārya-utpattir yathā cakṣū-rūpa-āder vijñānasya. kārya-utpattir yathā cakṣū-rūpa-āder vijñānasya. kārya-utpatteḥ. api ca sa tadā eva tāvat kārya-utpatteḥ sā phalavaty eva. sa eva ca tatra kārya-utpatteḥ, sā phalavaty eva. sā eva tatra kārya-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ kārya-utpattau na kāraṇa-bhedāt kārya-bhedaḥ syād kārya-utpattau viśeṣasya eva utpattir na syāt. akārya-utpāda-anuguṇa-viśeṣa-utpādana-yogyakārya-utpādana-dharmaṇaḥ samāna-deśa-kāryakārya-utpādana-niyama-abhāvāc ca bhavej jñāpakakārya-utpādana-niyama-abhāvāc ca bhavej jñāpakakārya-utpādana-bhāva ādhāra-kṛtaḥ. tasmāt tatkārya-utpādana-yogyatā-anumānāt. yogyatā ca kārya-utpādana-yogyatā anumīyate. yogyatā ca kārya-utpādana-śakteḥ kāraṇa-svabhāvatve ’py akārya-utpādana-samarthā iyaṃ kāraṇa-sāmagrī. kārya-utpādane. nanv anapekṣāṇām api keṣāñcit kārya-utpādane. nanv anapekṣāṇām api keṣāñcit kārya-utpādane, śakti-pariṇāma-pratyayasya anyasya kārya-utpādasya. atra antare ca pratibandhakārya-utpādasya. atra antare ca pratibandhakārya-utpādo ’numīyate | artha-antarakārya-utpādo ’numīyate | artha-antarakārya-utpādo ’numīyate sa kathaṃ trividhe hetāv kārya-utpādo ’numīyate, sa kathaṃ trividhe hetāv kārya-udāharaṇāt sarvasya tādātmya-pratītir mā kārya-upacārāt. atra sva-dṛṣṭa-artha-grahaṇam kārya-upacārāt. tad dvividham. prayoga-bhedāt. kārya-upayogāt. tathā śabdo ’pi yadi kiñcid kārya-upayogāt. tathā śabdo ’pi yadi kiñcid kārya-upalabdhir uktā, tatra iṣṭaṃ viruddha-kārye kārya-upalabdhir yathā – na atra śīta-sparśo kārya-upalabdhir yathā – na roma-harṣa-ādikārya-upalabdhyā apy abhāva-siddhiḥ tat-kāraṇakārya-upalabdhyā apy abhāva-siddhiḥ, tat-kāraṇakārya-upalambho yena anumīyeran. na ca te pramāṇa kārya-upalambho yena anumīyeran. na ca te pramāṇa kārya-karaṇa-yogyatā-vat. sā ced artha-antaraṃ kiṃ kārya-karaṇa-lakṣaṇatvād vastutvasya. tat pracyuta kārya-karaṇe ’-samarthaḥ svabhāvaḥ. samarthaḥ. kārya-karmaṇi || an-adhyavasita-avagāhanam ankārya-kāraṇa-gocarāḥ | vikalpā darśayanty arthān

kārya SV_02523 SV_02522 V3_11901 SV_15701 NB_03078 NB_02046 SV_06410 SV_14707 HB_00502 SV_07009 SV_07621 SV_16104 VN_00319 HB_02810 SV_16210 HB_00413 V3_11103 SV_02404 VN_01624 V2_08405 HB_00502 SV_01917 V3_11611 SV_01706 VN_01403 PV_02211 SV_16204 VN_01402 SV_02014 V2_08906 SV_07103 V3_08707 SV_07004 NB_03022 HB_02415 V3_11813 HB_03312 HB_02312 SV_14723 SP_00007 V2_09913 SV_16114 SV_00712 V3_08404 HB_00507 PV_03461 HB_02016 SV_03503 SP_00012 PV_03273 SP_00018 SP_00010 SP_00011 PV_04268 V3_05801 SV_16018 V3_11105 SV_16121 PV_04246 SV_11411 SV_14801 SV_00519 V2_06011 HB_02414 SV_02520

550

śabdaḥ śrāvaṇa ity a-tatca vyāvṛttayas tāvatyaḥ śrutayo ’-tatsidhyati. uktaṃ hi prāk – na anupalabdhāv aanyena ca an-utkarṣaṇāt. kenacit saha apy abhāva-gatiḥ. rāga-ādīnāṃ vacana-ādeś ca anupalabdhiś ca veditavyā. anyeṣāṃ virodhabhedo bhavati, sambandha-abhāvāt. sati vā sa anyaḥ syāt. evaṃ ca a-vācyatā ity api sādhanaḥ kārya-kāraṇa-bhāvaḥ, tasya siddhiḥ. saṅghaṭayya khyāpyate. tasmāt tatra api kaścid ādaraḥ kvacid avisaṃvādo ’syā vastuni smṛtim upalīyante. sa eṣa varṇānāṃ bhinnasādhanāya upādīyate, tasya tena saha -abhiprāye sati prayogāt tena saha sarvā eva iyaṃ varṇa-ānupūrvī prasiddha-lakṣaṇaṃ vastutvaṃ hīyata iti. kārya-hetau iti. na, tayor iha anvaya-vyatirekābhyāṃ tasmāt sakṛd api darśana-a-darśanābhyāṃ samarthanam. kāraṇa-anupalabdhāv api idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ ’bhāvaś ca, pratyakṣa-anupalambha-sādhanaḥ yadā punar dṛṣṭāntena na agni-dhūmayoḥ -antarād a-kārya-bhūtād asiddheś ca. na hi tat tasya kāryam eva na syāt. siddhas tu anyo vastu-sambandho ’sti. na ca anayoḥ tat pakṣa-pātataḥ | ātma-graha-eka-yonitvāt ’-tad-viśiṣṭasya ca a-tat-kṛtau sarvatra na sidhyati sambandha-abhāvāt. na hi ity-ādi-bheda-prayogair yathā uktaṃ prāk. tad-dhetur ato bhinnān na sambhavaḥ ||61|| eva upayoga-viśeṣa-vaśāt pravibhāgena eva upayoga-viśeṣa-vaśāt pravibhāgena -artha-samavāya-ādayo ’pi vastu-sambandhāḥ asti ca iha dhūma iti. iha api siddha eva dṛṣṭaṃ kāraṇaṃ vyabhicarati. tena siddhe nairātmyād ghaṭa-ādi-vad iti, tad apy asā iyaṃ trividha-anupalabdhiḥ – siddhe -antare gamye kāryaṃ hetur avyabhicārāt. iti cet. ko ’yam upādāna-arthaḥ. na -pratīty-arthaṃ saṃyojyante ’bhidhāyakāḥ || anyathā tat tasya kāryam eva na syāt. ataḥ -siddhīnāṃ sthita-krama-virodhataḥ ||306|| an-anya-apekṣiṇī ity ucyate. yā tarhy aśeṣavad etad vyabhicāri liṅgam. yā tarhy avyatireka-niścayo ’pi kārya-svabhāva-hetvoḥ artho dhīḥ pūrvo manaskāro ’pi vā bhavet || vad a-kṣepa-kāri-indriya-vijñāna-ādi-vac ca, saṃsarga-bheda-abhāvāt. tasya sarvasya tat-kāraṇatā yadi || yoga-upādhī na tāv eva syāt sarvasya tato hīyeta bhoktṛtā || ghaṭitān iva || bhinne kā ghaṭanā a-bhinne asan || yady eka-artha-abhisambandhāt tasya lakṣaṇam | bhāva-abhāva-upadhir yogaḥ siddha-sādharmyāt smāryate samayaṃ paraḥ || -sādharmyāt smāryate samayaṃ paraḥ ||42|| eṣā pauruṣeyy eva tad-dhetu-grāhi-cetasām | a-darśanāt tad-anumāne vyatireka-asiddher na -anukrame sati bhāvād asati ca abhāvāt. samapekṣate | kārye dṛṣṭir a-dṛṣṭiś ca tathā na sarvaḥ sarva-sādhano ’-saṅkarāt asati pratibandhe na yuktā ity ucyate. na a-rūpatvāt. tatra apy artha-antara-niṣedhe tatra apy artha-antara-niṣedhe sādhye dhūmo yo ’gny-ādi-sāmagrī-viśeṣa-janita iti tad-apekṣayā vyāvṛttayaḥ, tad-a-sambhavi-

kārya kārya-kāraṇa-parihāra-arthaḥ. tasmāt svabhāva-akārya-kāraṇa-parihāreṇa vyavahāra-arthāḥ, yathā kārya-kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇakārya-kāraṇa-bhāva-ayogāt. pratyāsatti-viprakarṣa kārya-kāraṇa-bhāva-asiddheḥ. artha-antarasya ca a kārya-kāraṇa-bhāva-asiddheḥ. viprakṛṣṭa-viṣayā kārya-kāraṇa-bhāva iti rūpaṃ taj-janitaṃ bheda kārya-kāraṇa-bhāva eva śabda-antareṇa uktaḥ syāt. kārya-kāraṇa-bhāva eva hy artha-antarasya evaṃ kārya-kāraṇa-bhāva-kṛta eva pratibandhaḥ. tad ayam kārya-kāraṇa-bhāva-pratibandhān na tathābhūtakārya-kāraṇa-bhāva-pratyaya-nirvṛtti-dharmā kārya-kāraṇa-bhāva-prasādhanaṃ bhāva-abhāvakārya-kāraṇa-bhāva-lakṣaṇo ’vinābhāva-lakṣaṇo vā kārya-kāraṇa-bhāva-vastu-dharma-an-atikramāt kārya-kāraṇa-bhāva-siddhiḥ, yathā idam asya kārya-kāraṇa-bhāva-siddher anyatra anumānāt. na kārya-kāraṇa-bhāva-siddher bhavati tatas tatkārya-kāraṇa-bhāvaṃ prasādhya kāraṇasya nivṛttikārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśrayakārya-kāraṇa-bhāvaḥ, tasya siddhiḥ. kārya-kāraṇakārya-kāraṇa-bhāvaḥ pradarśyate, tadā yatra kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca kārya-kāraṇa-bhāvaḥ svabhāvaṃ niyamayati ity kārya-kāraṇa-bhāvaḥ, svayam a-tad-ātmano ’-tatkārya-kāraṇa-bhāvataḥ || rāga-pratighayor bādhā kārya-kāraṇa-bhāvaś ca nirākṛtaḥ syāt. anvayakārya-kāraṇa-bhāvād anyo vastu-sambandho ’sti. na kārya-kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | kārya-kāraṇa-bhāvād vā svabhāvād vā niyāmakāt | kārya-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kārya-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kārya-kāraṇa-bhāvān na vyatiricyante, parasparam kārya-kāraṇa-bhāve kāraṇe sādhye kārya-hetur kārya-kāraṇa-bhāve kāryasya kāraṇena vyāptiḥ kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk – kārya-kāraṇa-bhāve siddha-abhāvasya kāraṇasya kārya-kāraṇa-bhāvena gamakatve liṅgasya sarvathā kārya-kāraṇa-bhāvo ’n-abhyupagamāt. abhyupagame kārya-kāraṇa-bhāvo ’pi tayor a-saha-bhāvataḥ | kārya-kāraṇa-bhāvo ’pi svabhāvaṃ niyamayati ity kārya-kāraṇa-bhūta-pratyaya-utpanna-svabhāvakārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādikārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādikārya-kāraṇa-vyāpya-vyāpaka-bhāva-siddhau kāraṇakārya-kāraṇa-sāmagryām asyāṃ sambandhi na aparam | kārya-kāraṇa-svabhāva-bhedād iti. tatra kārya-kāraṇatayā anyebhyo bhidyamānā arthāḥ kārya-kāraṇatā atra kim | bhedāc cen nanv ayaṃ kārya-kāraṇatā anena pratyuktā a-kārya-kāraṇe | kārya-kāraṇatā api kā | bhāve hy anyasya kārya-kāraṇatā tayoḥ | prāptā dvitva-ādikārya-kāraṇatā yadi || yoga-upādhī na tāv eva kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ | kārya-kāraṇatā varṇeṣv ānupūrvī iti kathyate ||304 kārya-kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya kārya-kāraṇatā-siddheḥ puṃsāṃ varṇa-kramasya ca | kārya-kāraṇatā hi te || artha-antarasya tad-bhāve kārya-kāraṇatāyāḥ. tatra pratiniyata-sādhane kārya-kāraṇayoḥ kaścit pratibandha iti ca uktam. kārya-kāraṇayor an-ubhayasya vā. tatra ankārya-kāraṇayor an-ubhayasya vā niṣedho hetuḥ. kārya-kāraṇayor evaṃ svabhāva-niyamān na kārya-kāraṇasya tad-bhedāt. yāvatyaś ca

kārya PV_03273 PV_03113 SV_14724 HB_02407 SV_05012 HB_02012 SV_05807 SV_05807 SV_04315 V2_05904 PV_03533 SV_16216 SV_04117 SV_05801 SV_05418 HB_01612 HB_01610 SP_00015 SV_02012 PV_04160 SV_06624 SV_06824 SV_05014 SV_15029 V2_08705 SV_02310 HB_01309 PV_02062 HB_02017 SV_13709 SV_02113 SV_03930 SV_02511 SV_03927 V2_08807 SV_02504 SV_11804 HB_02014 SV_02201 SV_12122 SV_12128 SV_12026 V1_01910 SV_04217 SV_06620 SV_06615 V3_08203 SV_06903 SV_10601 V3_06803 SP_00014 SV_10026 V3_11611 HB_02505 SV_02218 V2_08606 SV_16005 SV_16108 SV_16110 SV_16007 SV_12711 HB_01110 V1_02005 PV_03242 SV_16009

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bhoktṛtā || kārya-kāraṇatā anena pratyuktā aviśeṣaṇam | a-viśeṣaṇam eva syād antau cet -bhāvo ’n-abhyupagamāt. abhyupagame vā na -apekṣayā janya-janaka-svabhāva-lakṣaṇe hi na anyathā atiprasaṅgād iti cet. saty eka-utpattiḥ, yogya-deśatā-ādy-avasthā-bhedāḥ utpadyamānāṃ mithyā-pratibhāsitvād a-pratibhāsitvād a-kārya-kāriṇam api tat-graho vibhramaḥ syāt, tasya eka-aneka-apekṣatvāt syād vyabhicāro ’pi iti cet, na, || nānā-eka-śakty-abhāve ’pi bhāvo nānā-ekaevam. tasmād ayam anukramaḥ svabhāvato ’pi sāmānyasya na sāmānyam (75ʼa) tatvivekaḥ śabdena codita iti. sā ca śrutiḥ. aiti cen matam | (107ab) na brūmo ’nekam ekasatyam, idam apy asti – svabhāvas teṣāṃ a-tat-svabhāvānāṃ bhāvānām asmad-darśanāt -arthaṃ niveśitā || tad-bhāva-abhāvāt tattasya a-gatyā tad-viruddha-gatyā viruddha-lakṣitam an-alpakam | taulyaṃ tat-kāraṇaṃ -vijñāna-eka-phale kvacit | a-viśeṣeṇa tatbheda-sāmānyena. yathā eka-kāryās tatca icchatā api sāmānyaṃ vyaktīnām ekateṣām api saṅketa-balād anyathā-āvṛtteḥ viśeṣo dhūma iti. tathā hetur api tathābhūtaviśeṣo dhūma iti. tathā hetur api tathābhūtakāraṇa-śakti-bhedā yathāsvaṃ prativiśiṣṭa-ādi-vat || cetaḥ-śarīrayor evaṃ tad-dhetoḥ sahakāribhyaḥ santāna-upakāra-apekṣi-kāraṇasa ca karaṇa-vyāpārād eva siddha iti sarvakāraṇa-darśane ’py a-pratipanna-tad-bhāvasya ity atra ucyate. aneka-sambandhebhyaḥ ta eva tad-eka-kāryā bījam, saṅkhyā-saṃyogapratyaya-vṛttiḥ, tat-sambandhāt. saṅkhyākāryam anumāpayati. tat-tulya-rūpāṇāṃ sāmānyam a-tad-rūpatvāt, dvitva-ādi-saṃyogatad-vyatirikta-apekṣāṃ ca sādhayati. tataḥ a-kriyā kartṛ-viśeṣa-pṛthag-bhāva-abhāvāt, iti gamyate, yasmāt kāryaṃ dhūmo hutabhujaḥ hetu-rūpa-nivṛttāv api tad-rūpam a-nivṛttaṃ ’nyatra apy a-vibhajyamānaḥ sva-ātmanā tatevaṃ-prakārāṇām apauruṣeyatva-sādhanānāṃ asataḥ prāg a-sāmarthyāt sāmarthya-kāle ca adhyavasita-tad-bhāva-svarūpam a-bhinnaśābaleyasya bāhuleyasya na asti tat | a-tateva uktaḥ. api ca, eka-kāryeṣu bhedeṣu tatsa eva eṣām a-saṃsargo gamyo ’stu, tāvatā śabdaḥ kṛtako vā iti. tathā tattad-ākāra-vikalpa-jananāc ca. na ca upādānatad-ākāra-vikalpa-jananāc ca. na ca upādānajanaḥ || darśana-a-darśane muktvā dvidhā eva anumitis tataḥ | sva-sādhye tatra prāṇa-ādīnām api. artha-antarād autpattau na kāraṇa-bheda-a-bhedābhyāṃ jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ asatyāṃ syāt saro rasa iti śrutau | na padam | kartṛ-saṃskārato bhinnaṃ sahitaṃ -bhedena bhedāt. sa ca paraspara-sahitaḥ -bhedo na ca varṇa-vyatiriktam anyad yataḥ -a-viśeṣe ’pi vākya-bhedāt pratipatti-bhedaḥ eka-kārya-utpattau na kāraṇa-bhedāt tad-artha-hetūnāṃ buddhīnām, anyair adhiyāṃ tad-bhāva-janmanām | anyair aeva ca a-tulyām. na ca kāraṇa-a-bhede

kārya-kāraṇe | grāhya-grāhakatā-abhāvād bhāve kārya-kāraṇe || a-sambandhān na bhāvasya prāgkārya-kāraṇe ’nyonya-pratīti-pratyupasthāpane. kārya-kāraṇe. tatra yadi dhūmo ’gny-ādi-sāmagryā kārya-kāri-grahaṇa iti kiṃ na iṣyate. avaśyaṃ ca kārya-kāriṇaḥ, teṣāṃ ca yata utpattiḥ, pratyekaṃ kārya-kāriṇam api tat-kārya-kāriṇam iva kārya-kāriṇam iva adhyavasyantīṃ vastu-pṛthagkārya-kāriṇas tathābhāva-jijñāsāsu tathābhāvakārya-kāle ’bhāva-pratipatteḥ, anya-upalambhe tad kārya-kṛt | prakṛtyā eva iti gaditaṃ nānā-ekasmān kārya-kṛt kaiścid eva vijñāta ity asti parokṣakārya-kṛt. tasya apy a-viśeṣa-prasaṅgataḥ | tāsāṃ kārya-kṛti-tat-kāri-tulya-rūpa-avabhāsinīm | kārya-kṛn na bhavati iti, kiṃ tarhi na bhinneṣv kārya-kriyā-dharmā. tena samasta-pratyayānāṃ kārya-kriyāṃ brūmaḥ. kiṃ tarhi tat-kriyākārya-gatir yā apy anuvarṇyate | saṅketa-viṣayakārya-gatyā ity-ādi-bheda-prayogair yathā uktaṃ kārya-gaurava-an-upalakṣaṇāt || nanv a-dṛṣṭo ’ṃśu kārya-codanā-sambhave sati ||141|| sakṛt sarvakārya-codanāyāṃ tad-anya-bhedena ghaṭa-ādikārya-janana-śaktir eṣṭavyā. tatas ta eva kārya-janana-svabhāva-sthitau ca eṣāṃ samaya-āder kārya-janana-svabhāvaḥ. anyato ’pi bhāve na sa kārya-janana-svabhāvaḥ. tasya anyato ’pi bhāve na kārya-janane ’-vyavadheya-śaktitayā kārya-janmanaḥ | sahakārāt saha-sthānam agnikārya-janmany ādyaḥ sahakāri-viśeṣo na sahakārikārya-tulya-dharmā. tasya tādṛśasya vyaktau kārya-darśanāt tat-pratipatti-vat. anyathā arthakārya-dravya-ādibhyo nimitta-sambhavāt pratyayakārya-dravya-ādimatsu bhūta-ādiṣv abhāvāc ca. tan kārya-dravya-ādiṣv api prasaṅgaḥ. a-sāmānyakārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ kārya-dravyeṣv api prasaṅgāt. na hi sambandhinā kārya-dvāreṇa indriya-siddhiḥ. na evaṃ kārya-dvaividhyaṃ ca – sahakāri-sañjanita-viśeṣa kārya-dharma-anuvṛttitaḥ | (34ab) yeṣām upalambhe kārya-dharma-vyatikramān na tataḥ syād iti na kārya-dharmatāṃ na ativartate, agni-indhana-vat. kārya-dharmāṇāṃ vā kvacid atiśayam abhyupeti ity kārya-niṣpatter an-upayogāj jñāna-hetor viṣayasya kārya-padārtha-prasūter a-bhinna-artha-grāhi iva kārya-parāvṛttir dvayor api ca vidyate ||139|| kārya-paricodane | gaurava-a-śakti-vaiphalyād kārya-parisamāpteḥ. kim antar-gaḍunā sāmānyena kārya-pratiṣedhena apy a-cākṣuṣaḥ śabdo ’nityo ’n kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tadkārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tadkārya-buddher a-sambhavāt | kārya-ādi-śrutir apy kārya-bhāvābhyāṃ sambandha-niyamāt tayoḥ ||197|| kārya-bhūtād asiddheś ca. na hi kārya-kāraṇakārya-bheda-a-bhedāv ity a-hetukau viśvasya bheda kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭakārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭakārya-bheda iti cet (301abc) na hi saro rasa itykārya-bheda-kṛt ||305|| tasmān na khalv eka eva kārya-bheda-hetuḥ. sā ca ānupūrvī varṇānāṃ kārya-bhedaḥ syāt. bhinnāṃ ca tayoḥ pratibhāṃ kārya-bhedaḥ syāt. sā ca vākyāt. tac ca kārya-bhedaḥ syād iti cet, na, yathāsvaṃ svabhāva kārya-bhedasya apekṣa-ayogād anapekṣāc ca kramakārya-bhedasya tad-apekṣa-a-virodhataḥ || tasmād kārya-bhedo yuktaḥ. tasmād asti sā bhedavatī yato

kārya SV_13317 SV_07120 PV_04155 SV_17420 V3_02910 V3_08005 V3_05504 V3_08607 V3_08506 SV_00811 V3_08603 V3_08503 VN_00318 NB_03122 SV_10028 PV_04047 V3_02011 PV_04201 HB_02018 V2_08013 NB_02037 V2_06105 SV_12820 HB_01308 SV_15119 SV_15121 SV_05708 PV_03162 V3_06111 SV_15615 HB_02003 V1_04312 V2_05814 SV_10321 V2_05909 SV_00404 V3_04911 V2_07404 HB_03315 SV_06617 VN_05901 SV_07608 SV_16220 PV_04269 V3_05803 V3_03002 SV_06813 PV_02014 V3_09608 SV_11309 SV_08409 SV_15111 SV_06815 SV_06814 SV_15520 SV_06801 SV_12201 SV_00901 PV_04195 V3_04906 V2_06312 V2_06205 SV_00603 SV_10318 SV_00214

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-antaram ārabheran. na hi kāraṇa-a-bhede abhāvo nāma kaścit kāryaḥ. tasya kathañcit na kāraṇam | tata eva na dṛśyo ’sāv a-dṛṣṭeḥ kartuḥ para-apekṣayā janakatvam, niṣpatter a-aṅgaṃ jagat-sthitiḥ ||27|| āpta-vacanaṃ iti. eṣa dvividho hetuḥ svabhāva-lakṣaṇaḥ -mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena adhastād ādhāra-sambhavo ’numīyate, tad api -ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ tat (10ʼdʼ) tasmād iyaṃ sūcayati iti gotvād viṣāṇitā-pratipattiḥ na anāgatānām, vyabhicārāt. tasmād iyam api -hetāv api sādhana-aṅgasya samarthanam, yat śakye darśayitum. tat-kāryatā-niyamaḥ tasmād dvi-prakārā eva vastu-viṣaya-anumitiḥ iyam iti vyaktam īśvara-ceṣṭitam || vadann aiti vyaktam īśvara-ceṣṭitam ||7|| vadann alakṣaṇaṃ tu na bhidyate || tena atra na sahakāri-kṛta-viśeṣa-janmā anantarapañca-indriyāṇi svabhāva-cyutimanti, tatbhāvasya vināśaḥ, hetv-antara-apekṣaṇād iti. bhavaty eva tādṛśasya kāraṇasya apy avayavānām upakāra-viśeṣād atiśayavatāṃ iti na kāraṇa-bhede ’py a-bhedas tatkasyacij jñānaṃ syāt, sarvasya sarvadā syāt. vastu-viśeṣam apekṣanta iti yuktam. tathā a-kāryatā eva bhāvānām a-bhedaḥ. sā ca a-tatbhede ’-bheda-pratyavamarśane | ity a-tattadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ phala-vaikalyaṃ syāt. na hi kāraṇa-sākalye -kṛto viśeṣaḥ syāt, tad-upāya-apāyayoḥ yady atra kaścid upādāna-viśeṣa-abhāva-kṛtaṃ upalambha-nivṛttyā vā katham abhāvaḥ, pāramparyeṇa tu santāna-upakārāt tattayā viṣayī sādhyate. etena iha kāraṇasya paścād bhāva-niyama-abhāvāt, kāraṇānāṃ svabhāvād anyasya sarvatra sapakṣe sattvam, paścāt tādātmya-virodhāt kāraṇānāṃ ca anya-bhāva-siddhir eva. sa tathā-siddhaḥ samā śrutiḥ ||137|| kṛtā vṛddhair a-tatnigraha-arha iti nyāyyaṃ nigrahasthānam iti. kathaṃ tarhi idānīṃ pradhāna-īśvara-ādikathañcit svabhāva-viveka-a-pratīter anyatra hi tayor vyavahārāya kalpitāḥ || kāraṇāt hi tayor vyavahārāya kalpitāḥ ||43|| kāraṇāt pravartata iti kāryaṃ tasya. sa svasvabhāvā rūpa-ādaya udaka-dhāraṇa-viśeṣa-ādisādhane | sambandhi-bhedād bheda-ukti-doṣaḥ sādhane | sambandhi-bhedād bheda-ukti-doṣaḥ pratītir a-saṃvidaḥ | (227ab) syād etat – a-yogyo ’rtho na anveti yo ’nveti na tasmāt kadācid a-janane nityam a-janana-prasaṅgāt. ātmanā rūpa-ādi-śabdaiḥ prasiddhā viśiṣṭaviśeṣa-ādi-kārya-samarthā iti yāvat. sāmānyatathā hi samayatve hi mantrāṇāṃ kasyacit sannikarṣeṣu vā rūpa-vijñāna-eka-kāryeṣu tat-indhana-vat. tatra a-pradarśya ye bhedaṃ saṃśayaḥ. tathā vipakṣe ’-dṛṣṭi-mātreṇa dharmo na nir-anvaya-doṣa-bhāk || svabhāvanavadhā pakṣa-dharmo vibhajyate. svabhāvakāraṇāt tat pratīyeta. tasmān na kāraṇāt na tuṣāra-sparśo ’tra agner iti. viruddhayathā na tuṣāra-sparśo ’tra agneḥ. viruddhakāryaṃ syāt. nanu kadācit kāraṇa-nāśe ’pi niścitāv uktau pakṣa-dharmaś ca. ta ete

kārya kārya-bhedo yuktaḥ. bhedasya a-hetukatvakārya-rūpatve ’bhāva-ayogāt. tasmād bhāva-kriyākārya-rūpayoḥ || tad-bādhā-anya-viśeṣasya kārya-rūpasya āśraya-vaśena sthānam, kāraṇāc ca kārya-lakṣaṇaṃ liṅgam, svabhāva-lakṣaṇaṃ kārya-lakṣaṇaś ca. sa eva sva-vyāpaka-viparyaye kārya-liṅga-udāharaṇena svabhāvo ’py eka-deśa-bhāg kārya-liṅga-jam eva, tādṛśasya ātmano ’mbhasas kārya-liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. kārya-liṅga-jā ||10|| tena na anyo hetur gamako kārya-liṅga-jā. ādhārato ’bhinirvṛtter ātmanas kārya-liṅga-jā. etena pipīlikā-utsaraṇa-matsyakārya-liṅgaṃ kāraṇasya sādhanāya upādīyate, tasya kārya-liṅgasya svabhāva-liṅgasya ca svabhāvena kārya-liṅgā svabhāva-liṅgā ca. yathāsvaṃ vyāpini kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | akārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate | akārya-liṅgena svabhāvo ’py eka-deśa-bhāk | sadṛśa kārya-vat. tataḥ prabhṛti ye viśeṣās te tajkārya-vijñāna-viccheda-vikāra-darśanāt, kārya-viruddha-upalabdhir yathā – na iha akārya-vivekād abhāva-gatiḥ, yathā – na iha akārya-viśeṣa-upayogāt. pratyekaṃ tv avayaveṣu kārya-viśeṣasya iti ta eva ete kāraṇa-śakti-bhedā kārya-viśeṣā hi vyaktayaḥ kathañcit kvacid kārya-viśeṣo nityo bhāvaḥ kenacid gṛhyamāṇas tatkārya-viśleṣaḥ (110a) eva tad-anyasya anuvartinaḥ kārya-viśleṣasya anvayo na eka-vastunaḥ || kārya-vṛttiḥ syāt. sā ca upalabdhir eva. kārya-vaikalyaṃ yuktam. tasya a-kāraṇatvakārya-vyakti-virāma-darśanāt. tena ādyo viśeṣaḥ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarvakārya-vyatireke ’pi kāraṇa-abhāva-asiddheḥ. kārya-vyapadeśaḥ. yady asya kathañcid abhāvaḥ kārya-vyabhicāraḥ pratyuktaḥ. atra apy kārya-vyabhicārāt. a-pravṛttiḥ pramāṇānām (3a) kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe kārya-vyabhicārāt. tasmāt tad-bhāva-mātrakārya-vyāpyayor abhāvam abhāva-vyavahāraṃ vā kārya-vyāvṛtti-vinibandhanā | na bhāve sarvakārya-vyāsaṅgāt kathā-vicchedo vikṣepaḥ. yat kārya-śabdā bhāveṣv a-tad-bhūta-bhedeṣv a-bhedena kārya-saṃvādāt tasya ca karaṇāt prāg draṣṭum akārya-saṃsiddhiḥ svabhāva-antar-gamād iyam | hetu kārya-saṃsiddhiḥ svabhāva-antar-gamād iyam | hetu kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ kārya-samarthā iti yāvat. sāmānya-kārya-sādhanakārya-samo mataḥ || jāty-antare prasiddhasya kārya-samo mataḥ ||72|| jāty-antare prasiddhasya kārya-sambandhā eva śabdāḥ. na te ’rtheṣu kārya-sambhavaḥ ||166|| tasmāt sarvaṃ sāmānyam an kārya-sātatya-a-darśanāc ca na te kathañcit kārya-sādhana-ākhyena viśeṣeṇa viśiṣṭās ta evam kārya-sādhana-prasiddhena ātmanā rūpa-ādi-śabdaiḥ kārya-sādhanam | (292ab) yuktam. yady ete mantrāḥ kārya-sāmānya-codanā-sambhave kuto rūpa-vijñānam kārya-sāmānya-darśanāt | hetavaḥ pravitanyante kārya-sāmānya-darśanāt | hetu-jñānaṃ pramāṇakārya-siddhy-arthaṃ dvau dvau hetu-viparyayau | kārya-siddhy-arthaṃ dvau dvau hetu-viparyayau | kārya-siddhiḥ. nimittayoḥ punar virodhe gamikā kārya-siddhyā, yathā – na śīta-sparśo ’tra dhūmād kārya-siddhyā, yathā na śīta-sparśo ’tra dhūmāt. kārya-sthitir dṛṣṭā. na brūmaḥ kāraṇa-sthiti-kāla kārya-svabhāva-anupalabdhi-lakṣaṇās trayo hetavaḥ,

kārya V3_00401 V1_02206 PV_04248 HB_01111 HB_00507 V3_12802 NB_03112 NB_03122 V3_13205 V1_00611 HB_03808 HB_01301 HB_02411 PV_02151 NB_03022 NB_03021 NB_03025 VN_00414 VN_00318 HB_00413 SV_04427 SV_05320 SV_14301 HB_01302 SV_07119 V3_08810 SV_08608 SV_09515 V3_07504 SV_02206 V2_08508 V2_08302 SV_10016 HB_00314 V1_03706 PV_03381 V3_08910 SV_05604 SV_13616 SV_05405 SV_06725 SV_06622 SV_05707 SV_14104 NB_03122 V3_13209 SV_13920 SV_14106 SV_13614 SV_13621 V2_06901 SV_13618 SV_13622 SV_01913 VN_00416 HB_00908 HB_02315 SV_00316 V2_08414 SV_09307 V2_07407 HB_00504 SV_13815 VN_00404 PV_03025

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na atiśete, a-pratyayatvāt. uktaṃ ca – na api kāraṇa-kalāpaḥ. tat prakṛtes tat-a-sambhavāt teṣām abhāve nitya-bhāvinaḥ || -bhedena tad-viśeṣa-upayogataḥ, tad-upayoga-abhāva-upadarśanāt. vyatireka-niścayo ’pi -viṣaye ’-sambhavāt. na hi sambhavo ’sti -viṣaye ’-sambhavāt. na hi sambhavo ’sti rūpam uktam a-bhedena. punar viśeṣeṇa rūpam uktam a-bhedena. punar viśeṣeṇa jñānasya tat-pratibandho vācyaḥ. sa ca sva-sādhya-avinābhāvinor vihita-lakṣaṇayoḥ sahakāriṇaḥ pratyayā na eka-upayoga-viṣayāḥ bhavato dhūma-a-dhūma-svabhāvaḥ syāt, na ca sarva-jāḥ | kāraṇe vardhamāne ca siddha eva kārya-kāraṇa-bhāve kāraṇe sādhye -abhāvāt. vyabhicāra-sambhavāc ca. bhavaty eva dhūmaḥ, atra ca asti dhūma iti -kāryāṇāṃ sadṛśo nyāyaḥ. evam a-samarthanaṃ hetor upādāne ’pi sāmarthya-a-pratipādanāt. -virodhāt tal-lakṣaṇaṃ vastutvaṃ hīyata iti. ’pi dīpa-tejo maṇau yathā ||81|| tatra ekaevaṃ tad eva ekaṃ vijñānaṃ kurvantu. kiṃ ca, iti ca kāṣṭha-abhāva ucyate. na ca abhāvaḥ kāraṇa-bhedo bhinna-viśeṣa-upayogān na ekaabhāvaṃ karoti iti hi na abhāvo nāma kaścit abhāvaṃ karoti iti hi na abhāvo nāma kaścit eka-rūpa-vikalas tad-rūpo na syāt, na a-tatna hi tatra avaśyaṃ viśeṣa-parigrahaḥ na hi tatra avaśyaṃ viśeṣa-parigrahaḥ vilaṅghayet ||34|| sakṛd api tathā-darśanāt ’py asti. sa sakṛd api tathā-darśanāt tatiti prāptam. tatra yady abhāvo nāma kaścit iti prāptam. tatra yady abhāvo nāma kaścit tat-sāmarthya-janmā vikalpas tad-anukārī -rūpatvāt sva-vid api iyam artha-vid eva tṛtīyena jñānena hi vivicyate || arthatataḥ śarīra-sthitiṃ pratilabhamānā tatsamānā iti pratītiḥ, kiṃ tarhy ekaetat. vyāpārād eva tat-siddheḥ karaṇānāṃ ca vijñāna-janane janane vyaktam asya tatbhinnā eva uktāḥ. na punar eṣām anyā tatvinā śabda-a-bhedo na yujyate | tasmāt tatjanayanti ity a-sakṛd uktam etat. tasmād ekavā manaskāra-ādibhyo bhavanti iti. na ca yathokta-prakāre śakye darśayitum. tatyathokta-prakāre śakye darśayitum, tatanyeṣām api tathābhāva-prasaṅgena sarvasya -siddha iti vakṣyāmaḥ. tata eva puruṣamithyā. tasyā nityeṣu prāg eva niṣiddhatvāt. varṇāḥ kāryāḥ. na ca etad upalabdhy-āśrayā sā api tatra pratibaddhā bhāva-abhāvābhyāṃ -nāntarīyakām upalabdhim eva āśritya lokaḥ iti sattā-āśrayā. sā sattā kutaḥ siddhā yena na bhaved iti. nanu ca nitya-anitya-arthaparājaya-sthānam, a-samarthite tasmin bhāva-abhāvaḥ kriyate, abhāvasya vidhinā yāvadbhir avinābhāvi kāraṇe teṣāṃ hetus tatteṣām hetuḥ (2cʼ) tatteṣāṃ hetuḥ tat’tha vā | ucyate sādhya-siddhy-arthaṃ nāśe upādīyamāna upādhy-apekṣaḥ śuddho vā nāśe iti. agni-bhāva eva hi bhāvo dhūmasya tatvyāpārād upalabdhitaḥ | niyamena ca bhavati iti. evaṃ hy asya a-sandigdhaṃ tatyena a-para-āśrayam | siddhaṃ pṛthak cet

kāryatvaṃ kārya-svabhāva-anupalambha-viśeṣebhyo ’paraṃ kārya-svabhāva-niyame na anupalambha-ātmānaḥ sukha kārya-svabhāva-bhedānāṃ kāraṇebhyaḥ samudbhavāt | kārya-svabhāva-viśeṣa-a-saṅkarāt. yathā mṛt-piṇḍa kārya-svabhāva-hetvoḥ kārya-kāraṇa-vyāpya-vyāpaka kārya-svabhāvayor ukta-lakṣaṇayor anupalambhasya kārya-svabhāvayor ukta-lakṣaṇayor anupalambhasya kārya-svabhāvayor ukta-lakṣaṇayor janma-tan-mātra kārya-svabhāvayor janma-tan-mātra-anubandhau kārya-svabhāvayor liṅgayor anumāne ’pi tulya iti kārya-svabhāvayos tal-lakṣaṇasya pratihetor akārya-svabhāvasya ekatve ’pi vastuta iti yathā kārya-svabhāvānāṃ kāraṇa-svabhāva-kṛtatvād akārya-hānir na yujyate || tāpa-ādiṣv iva rāgakārya-hetur vaktavyaḥ. vaidharmyavataḥ prayogaḥ kārya-hetoḥ prayogaḥ – yatra dhūmas tatra agniḥ, kārya-hetoḥ prayogaḥ. sādharmyeṇa api hi prayoge kārya-hetāv api sādhana-aṅga-a-vacanaṃ tad-vādinaḥ kārya-hetāv api sādhana-aṅgasya samarthanam, yat kārya-hetau kārya-kāraṇa-bhāva-siddhiḥ, yathā kāryo ’neko ’pi tad-a-kārya-anyatā-āśrayaiḥ | kāryaś ca tāsāṃ prāpto ’sau jananaṃ yad upakriyā | kāryaḥ. tat-kārī ca a-kāraka eva ity anapekṣaṇīya kāryaḥ, tathā cakṣur-ādibhyo vijñāna-utpattāv kāryaḥ. tasya kathañcit kārya-rūpatve ’bhāvakāryaḥ, tasya kathañcit kāryatve ’bhāva-ayogāt, kāryaḥ. tena eva ca tat-kāryaṃ kartavyam iti ko kāryaḥ, san-mātra-āśraye ’pi sādhana-sāmarthyāt. kāryaḥ, san-mātra-āśraye ’pi sādhana-sāmarthyāt. kāryaḥ siddhaḥ, a-kāryatve ’-kāraṇāt sakṛd apy kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy kāryaḥ syāt svabhāvaḥ, sa eva bhāva iti na kāryaḥ syāt svabhāvaḥ sa eva bhāva iti na abhāvaḥ kāryatas tad-viṣayatvāt smṛtir eva na pramāṇam, kāryato draṣṭavyā. ata eva na pramāṇa-phalayor kāryatayā jñāna-smṛtāv artha-smṛter yadi | kāryatayā pratibandhena toyaṃ gamayati deśa-ādykāryatā | sādṛśyam (108ʼbcʼ) na hi vayam arthakāryatā ||261|| yat khalu rūpaṃ yata eva kāryatā anuyujyate. kevalasya sāmarthye ’pi kāryatā anyatra anyato bhedāt. yathā cakṣū-rūpakāryatā api iṣṭā a-tat-kāryād eva bhinnatā ||140|| kāryatā eva bhāvānām a-bhedaḥ. sā ca a-tat-kāryakāryatā nāma anyā bhāva-abhāva-viśeṣābhyām. sa ca kāryatā-niyamaḥ kārya-liṅgasya svabhāva-liṅgasya kāryatā-pratiniyamaḥ svabhāva-vyāptir vā. asmiṃś kāryatā-prasaṅgāt. tasmād ayaṃ kāraka-abhimato kāryatā buddhīnām anumeya-anvaya-vyatirekakāryatā-viśeṣa eva sākṣāc-chakty-upadhānena jñāna kāryatā-sthitiḥ. kiṃ tarhi yat saty eva bhavati kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād kāryatāṃ prajñāpayati. sā varṇeṣv apy asti. sā kāryatāṃ sādhayet. na hy asiddhāyām asyām evaṃ kāryatva-abhāve ’pi śravaṇa-jñānaṃ na bhavati tad kāryatva-asiddher artha-antarasya tad-bhāva-akāryatva-upagame vyatireka-a-vyatireka-vikalpa-an kāryatva-niyamāt, tair eva ca dharmair ye tair kāryatva-niyamāt tair eva dharmair ye tair vinā kāryatva-niyamāt. tair eva dharmair ye tair vinā kāryatva-sattva-vat ||186|| apekṣita-para-vyāpāro kāryatva-sattva-vat ||52|| upādīyate. apekṣitakāryatvam iti. anupalabdhāv apy asad-vyavahārasya kāryatvaṃ vyañjake tad-a-sambhavāt ||263|| na hi kāryatvaṃ samarthitaṃ bhavati. anyathā kevalaṃ kāryatvaṃ hy apekṣā ity abhidhīyate || niṣpatter

kāryatvasya SV_01909 V3_09410 SV_07026 V3_08704 SV_13918 PV_03044 V3_09411 SV_07301 SV_02206 V2_08508 PV_04266 V3_05702 V3_08810 SV_09718 HB_01613 PV_03115 HB_00515 VN_00111 V2_08807 SV_00816 SV_08320 SV_08227 SP_00013 PV_03470 HB_02010 PV_03168 SV_01704 V2_09911 SV_05614 PV_04159 VN_05013 SV_14815 SV_04113 SV_13908 V3_05003 V3_05407 SV_10319 PV_04161 PV_03151 V2_06310 VN_05402 V3_08301 SV_00701 V2_09913 SV_01706 SV_17518 SV_07418 PV_03026 SV_08608 V3_12706 SV_08702 SV_02327 V2_08902 SV_01005 V3_11112 HB_01604 SV_13119 V3_05303 HB_01914 SV_04204 HB_02109 SV_06808 SV_04110 HB_02102 SV_06017

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tasmāt kāryaṃ dhūma ity anvayena vidhita-tata-bheda-vyāpana-asiddhau. kramas tu tat-bhūtānām upakāraḥ. svarūpasya siddher a-bhūtānām upakāraḥ, svarūpasya siddher a’n-ādheya-viśeṣatvāt, āvaraṇa-abhāvasya ana nityatā | a-sambandhaś ca jātīnām aa-kramatva-prasaṅgaḥ, eka-ātmatva-vat. iti vyāhatam etat. nanv a-janakā api || sakṛd api tathā-darśanāt kāryaḥ siddhaḥ, aapi tathā-darśanāt tat-kāryaḥ siddhaḥ. aasann iti | tasyāḥ siddhāv a-sandigdhau tatasann iti | tasyāḥ siddhāv a-sandigdhau tatabhāvo nāma kaścit kāryaḥ, tasya kathañcit iti vistareṇa vakṣyāmaḥ. anityatve yathā kārya-kriyā-dharmā. tena samasta-pratyayānāṃ kila | sā sattā sa ca sambandho nityau eva sa hetus tri-prakāra eva – svabhāvaḥ a-pratyakṣasya siddher aṅgam, svabhāvaḥ ākāra-bhedāt. anantaraṃ vā kāraṇaṃ -ādi-hetur iti. hetunā tv a-samagreṇa yat abhāvād viśeṣebhyas tad-udbhavaḥ ||165|| tatasti yadi bhāva-anvayo ’paraḥ | ekasya a-dṛṣṭasya darśane tad-a-darśane | a-paśyan viṣayān indriyāṇy upalambhanam || muktvā na pṛthag api syāt. tathā ca tad viśeṣa-bhāvi artha-bhāk katham || śabdasya anvayinaḥ -pratibandhād avyabhicāraḥ. kāraṇaṃ vā -pratibandhād avyabhicāraḥ. kāraṇaṃ vā bhedād bhidyata eva iti na ekaṃ bhedānāṃ -rāśer uttara-uttara-vṛddhimat | gurutvaṃ bhavati, na bhavati na bhavati, tat tasya bhavati. na ca naśyato bhāvasya kiñcit tāsu tathābhūtāsu vidyate, tata eva tad ekaṃ nāma. vigamaś ca abhāvaḥ. na ca abhāvaḥ – prayatna-anantara-bhāvi-jñānam anityaanantara-bhāvi-jñānam anitya-svabhāva-kāraṇadṛṣṭā. na brūmaḥ kāraṇa-sthiti-kāla-bhāvi || nanv a-dṛṣṭo ’ṃśu-vat so ’rtho na ca tat|| tais tantubhir iyaṃ śāṭī ity uttaraṃ ’numeya-pratipattau tadutpatteḥ prāk -vacana-anukrama-ghoṣaṇaṃ vyartham iti, na -bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ eva anumīyate. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryaṃ nivartayati. anyathā tat tasya kāryaṃ nivartayati. anyathā tat tasya -dṛṣṭi-kṛtā iti cet | (337ab) syād etat – vijñāna-hetur ity api, pāramparyeṇa vyakteḥ sva-hetutaḥ | sambadhyate kalpanayā kim ana syāt, na a-tat-kāryaḥ. tena eva ca tatna dravya-svabhāvaḥ. svabhāvo ’pi, pratiarthas tasya vyāvṛttayo ’pare ||170|| tatākāra-bhedāt. tasmān na su-vivecita-ākāraṃ iva harītakyoḥ. tasmān na su-vivecitaṃ na asti ity uktam. tasmān nāntarīyakam eva sāmarthyam asti iti. tasmān nāntarīyakam eva sa tadā eva tāvat sannihita-sakala-sahakārī tathā śabdo ’pi yadi kiñcid apekṣya tathā śabdo ’pi yadi kiñcid apekṣya viśeṣa-utpāda-anapekṣiṇaḥ sahakāriṇaḥ saṃskāra-vaśena viśiṣṭa-utpattayo viśeṣa-vat sahakāri-pratyaya-upajanita-viśeṣaḥ svaavasthā-viśeṣa-śabdā ye samastāḥ kiñcid ekaṃ pratyekaṃ vā jvara-ādi-śamana-lakṣaṇam ekaṃ -atiśayaḥ sahakāriṇā ādya-viśeṣa-hetu-vat bhāvāḥ prakṛti-bhedino ’pi jñāna-ādikam ekaṃ

kāryaṃ kāryatvasya dahana-abhāve dhūmo na bhavati ity kāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ. akāryatvāt para-rūpa-kriyāyām api tatra ankāryatvāt. para-rūpa-kriyāyām api tatra ankāryatvāt, vastu-vad eva jñānasya api siddhatvāt. kāryatvād a-rūpatā || yac ca vastu-balāj jñānaṃ kāryatvād eva a-bheda iti cet, yukto yadi kāryatvād dhūma-ādayo vyañjakāḥ. satyaṃ vyañjakā kāryatve ’-kāraṇāt sakṛd apy abhāvāt. kāryasya ca kāryatve ’-kāraṇāt sakṛd apy abhāvāt. nanv araṇikāryatve ’pi dhī-dhvanī || vidyamāne hi viṣaye kāryatve ’pi dhī-dhvanī ||41|| na hy eṣa kāryatve ’bhāva-ayogāt, pūrva-vat prasaṅgāc ca. kāryam a-kāryaṃ vā a-vināśini | (193ab) anena kāryam a-kṛtvā na upekṣā-āpattir iti, sa kiṃ kāryam atha iha kim || yasya abhāvaḥ kriyeta asau kāryam anupalabdhiś ca iti, yathā anitye kāryam anupalambhaś ca. tasya samarthanaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ kāryakāryam anumīyate | śeṣavat tad a-sāmarthyād dehād kāryam aneka-sahakāri-sādhāraṇam eka-viśeṣa-apāye kāryam anyasya na syād atyanta-bhedataḥ ||163|| kāryam anveti vinā apy ākhyātṛbhir janaḥ || kāryam aparaṃ tasyāḥ samupalabhyate | tatra kāryam api kevalāt syād iti cet, sarvam uktam – kāryam arthena anvayinā sa ca | an-anvayī dhiyo kāryam avyabhicārataḥ ||23|| kāraṇaṃ nivartamānaṃ kāryam avyabhicārataḥ ||69|| nivartayet. kāraṇam kāryam asti. na eṣa doṣaḥ, yasmād ekakāryam ālāya yadi na eva upalakṣyate || ā kāryam, itarat kāraṇam iti. gamyamāna-arthaṃ kāryam ity uktam. tasmād yo nāma nāśa-hetuḥ sa kāryam iti. tad ayuktam. a-viśeṣān (75aʼ) kāryam iti niveditam etat. na api śabdasya kāryam iti. prayatna-anantaraṃ jñānasya prāk sato kāryam iti siddham. prayatna-anantaraṃ jñānaṃ kāryam iti. hetu-rahitā tu bhāva-utpattir na asti kāryam īkṣyate | gurutva-a-gati-vat sarva-tadkāryam ucyate | tantu-saṃskāra-sambhūtaṃ na ekakāryam eva antya-kṣaṇa-anantaratvād utpannaṃ kāryam eva dūṣayatā asya ayaṃ doṣa iti kāryam eva na anumīyate. yena na samagrāṇi ity kāryam eva na anumīyate. sāmagrī-phala-śaktīnāṃ kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi kāryam eva na syāt. siddhas tu kārya-kāraṇakāryam eva vacanaṃ vācakasya vācya-darśana-vṛtteḥ. kāryam eva sāmānyam uktaṃ syāt. api ca, kāryaṃ kathañcana || anyatve tad a-sambaddhaṃ kāryaṃ kartavyam iti ko ’tra nyāyaḥ. api ca, kāryaṃ kāraṇa-svabhāva-bhedāt. tat ko ’yaṃ kāryaṃ kāraṇaṃ ca uktaṃ tat svalakṣaṇam iṣyate | kāryaṃ kāraṇaṃ vyabhicarati. anvaya-vyatirekād yo kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt, na kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. na kāryaṃ kiṃ karoti. kurvan dṛṣṭaḥ, tena karoti iti kāryaṃ kuryāt, karotu, pūrva-svabhāva-niyata ity kāryaṃ kuryāt, karotu. pūrva-svabhāva-niyata ity kāryaṃ kuryuḥ. tena a-kṣaṇikānām api sahakārykāryaṃ kuryur ity a-virodhaḥ. tadvad arthā api kāryaṃ kurvan dṛṣṭo bīja-ādi-vad iti. sthira-hetu kāryaṃ kurvanti teṣāṃ tatra viśeṣa-abhāvād kāryaṃ kurvanti. na ca tatra sāmānyam apekṣante, kāryaṃ kurvīta, karotu. sa punar asya svabhāvo ’kāryaṃ kecit kurvanti na anya iti. tān ayaṃ tatra

kāryaṃ PV_02224 SV_12707 V2_08408 SV_00310 HB_01802 NB_02011 V2_05606 HB_01713 PV_03043 SV_07018 SV_00705 V3_08302 SV_04203 V2_08507 SV_02203 SV_08113 SV_05612 SV_13424 PV_04256 SV_05613 SV_17513 V3_08605 V3_08909 V3_03002 SV_05610 HB_01712 HB_02514 HB_02415 PV_04153 SV_01908 SV_01902 SV_02201 V2_08509 SV_12708 V3_05001 SV_01705 V2_09912 HB_01804 SV_01615 VN_01513 SV_08325 NB_02017 PV_02111 SV_14812 SV_04021 SV_09718 PV_04011 V2_04608 SV_17511 SV_10402 VN_00411 V3_10903 SV_00903 SV_04120 SV_13916 SV_10318 SV_08301 PV_03026 HB_02314 SV_00313 V2_08411 PV_03248 SV_08322 V2_06107 V2_08402

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-guṇa-darśanāt || kāraṇe ’-vikale tasmin avasātum, ākāra-antara-vat. anya-a-sambhavi vā pratiṣṭhānād dhetur eva. yadi tadutpatteḥ saha-bhāva-niyama-abhāvāt. yadi tadutpatteḥ eva paridīpitaṃ bhavati – karoty eva iti. ca trīṇy eva liṅgāni. anupalabdhiḥ svabhāvaḥ trayaḥ ||9|| eva. anupalabdhiḥ svabhāvaḥ tasya api – kathaṃ sa kevalo ’pi karoty eva eva asmin sāmānye ’-vastu-lakṣaṇam | pūrva-kṣaṇa-sahakāri kuṇḍaṃ tatra eva badara| na hi samagrāṇi ity eva kāraṇa-dravyāṇi svana samagrāṇi ity eva kāraṇa-dravyāṇi svaviśeṣasya an-anya-apekṣaṇāt sakṛt sarvaṃ svaeka-abhāve ’pi na upalabhyate, tat tasya eka-abhāve ’pi na upalabhyate. tat tasya śaktyā. tasmāc chaktir iti dravyam eva tatapi bhedāt. katham eka-kāryāḥ. tad dhi tāsāṃ -upayogā iti dhvanibhir a-śakya-sādhanaṃ | dhūmo ’-tad-vyabhicārī iti siddhaṃ yad apy udaka-āharaṇa-ādikam ekaṃ ghaṭa-ādietad vacanaṃ vācyānāṃ svabhāvaḥ. na apy eṣāṃ ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ | balākā api vṛttes toya-samāśrayāt ||66|| na antareṇa artha-tathābhāvaṃ pravartata iti -kriyanta ity an-avadyam etat. nanu dhīḥ sa tasya svabhāvaḥ, na sa sāhityam apekṣate, taj-janana-śakti-sāmye tu tad eva iti na -niyamān na vijātīyād utpattiḥ. tan na pratijñā niṣ-prayojanā | iṣṭo hy avayavī -bhāva eva bhāvaḥ. tac ca asti dhūme. tasmāt tathā yatra dhūmas tatra agnir ity ukte ’gniṃ na vyabhicarati iti gamyate, yasmāt -nirmathana-ādiṣv asaty apy agnau bhāvād asyād etat – yadi teṣu varṇeṣu satsv api tat kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti avyabhicārataḥ ||23|| kāraṇaṃ nivartamānaṃ ||69|| nivartayet. kāraṇam api nivartamānaṃ ātmanaḥ sāmarthyam api darśitaṃ bhavati. na tv evaṃ-bhūtam iti. na evaṃ sukha-ādina muṣṭiḥ. tad yadi prāg asad eva kāraṇe sūcayati. yat-sākalya-vaikalyābhyāṃ ca hetuḥ. yathā vṛkṣo ’yaṃ śiṃśapātvād iti. jñāne ’pi syād viśiṣṭatā | na hi tat tasya na kaścid dhetuḥ. tathā hy apekṣyeta paraḥ pratibhāti. kathaṃ punar bhinnānām a-bhinnaṃ vakṣyāmaḥ. anityatve yathā kāryam aa-saṅgatyā sadṛśī gatiḥ || liṅgaṃ svabhāvaḥ tad-avyabhicārāt pramāṇam. na hi svabhāvaḥ ’n-āptaḥ syāt. api ca, na ayaṃ svabhāvaḥ dhetoḥ sidhyet. so ’yam asann eva sva’bhāva-vat. evaṃ samarthitaṃ tat tasya a-niścito vyatirekaḥ. na hi rāga-ādīnām eva rāgitā-ādi-vat ||12|| na hi rāga-ādīnām eva (75bc) yadi hi sāmānyāj jvara-ādi-śamanaṃ api karaṇāni vyañjakāni na kiñcid idānīṃ eva. na hy asti sambhavo yad asati kāraṇe anvayinā śūnyāḥ. na eṣāṃ bahūnām ekaṃ abhidhīyate || niṣpatter a-para-adhīnam api bhavatas tadutpatti-niyama-abhāvāt. tasmāt bhavatas tadutpatti-niyama-abhāvāt. tasmāt bhavatas tadutpatti-niyama-abhāvāt. tasmāt eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam || bhavati. na tv a-vikale ’py a-bhinne rūpe. dhūma-kāraṇāni santi dhūma-abhāvād iti. tat anyatra bhaved iti. artha-antare tu gamye

kāryaṃ kāryaṃ kena nivāryate | kā vā sa-doṣatā dṛṣṭā kāryaṃ gamakam iti cet. syād etat – yadi teṣu kāryaṃ gamakam, tadā sarvathā gamya-gamaka-bhāvaḥ, kāryaṃ gamakam, sarvathā gamya-gamaka-bhāvaḥ kāryaṃ ca ayaṃ kevalo ’pi samarthaḥ san param kāryaṃ ca iti. tatra anupalabdhiḥ yathā – na kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśakāryaṃ ca tasmān na utpadyata iti tad-avastho kāryaṃ cet tad anekaṃ syān naśvaraṃ ca na tan kāryaṃ janayad ādhāra ity ucyate. anyathā iha kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ kāryaṃ janayet. na vā taj-janana-svabhāvam. kāryam. tac ca dhūme ’py asti. sa sakṛd api tathā kāryam. tac ca dhūme ’sti. sa bhavaṃs tad-abhāve kāryaṃ tac ca na anveti iti. tato ’nvayī śabdo na kāryaṃ tac ca bhidyate. yad apy udaka-āharaṇakāryam. tatra api tathā ity alam anyena. tasmān kāryaṃ tathā param || dhūma-indhana-vikāra-aṅgatā kāryam, tad api prati-dravyaṃ bhedād bhidyata eva kāryam. tad-abhāve ’pi vaktur vivakṣā-mātreṇa kāryaṃ tasya (66abcʼ) yo ’pi sthiram ambho dṛṣṭvā kāryaṃ tasya ity anuvartate. toya-āśritā hi kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ svakāryaṃ tāsāṃ sā ca vibhidyate ||108|| pratibhāvam. kāryaṃ tu pratyaya-antara-apekṣam iti sahitebhya kāryaṃ dṛṣṭaṃ kāraṇaṃ vyabhicarati. upalabdhikāryaṃ dṛṣṭaṃ kāraṇaṃ vyabhicarati. tena siddhe kāryaṃ dṛṣṭyā adṛśyeṣv a-sambhavi || a-viśiṣṭasya kāryaṃ dhūma ity anvayena vidhita-tat-kāryatvasya kāryaṃ dhūmo dahanasya, yena dhūme ’vaśyam agnir kāryaṃ dhūmo hutabhujaḥ kārya-dharma-anuvṛttitaḥ | kāryam. na, indhana-vikāra-hetor uṣṇa-sparśakāryaṃ na syāt. na bhavati teṣām a-viśeṣe ’pi kāryam. na hy anityā ity eva sarve prayatnakāryaṃ nivartayati. anyathā tat tasya kāryam eva kāryaṃ nivartayati. anyathā tat tasya kāryam eva kāryaṃ param apekṣata iti tataḥ kevalād ankāryaṃ prasādhitaṃ kañcid arthaṃ puṣṇāti, yena kāryaṃ bhavet, kiṃ na sarvaḥ sarvasmād bhavati. kāryaṃ bhāva-abhāva-vat tata eva utpattiḥ. tasmin kāryaṃ yathā vahnir atra dhūmād iti. atra dvau kāryaṃ yad yasya bhedān na bhidyate || vijñānaṃ kāryaṃ yadi vidyeta kiñcana | yad akiñcitkaraṃ kāryaṃ yena tad-anyebhyo bhedād a-bheda ity kāryaṃ vā a-vināśini | (193ab) anena udāharaṇam kāryaṃ vā dṛśya-a-darśanam eva vā | sambaddhaṃ kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, akāryaṃ vā vastūnāṃ vaktari dhvaniḥ | na ca tadkāryaṃ vyāpyaṃ vā nivartayati, tad-abhāvakāryaṃ sidhyati. siddhaṃ sat sva-sambhavena tatkāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatā-sāmānya kāryaṃ spandana-vacana-ādayaḥ, vaktu-kāmatākāryaṃ syāt. tasya a-viśeṣād vyaktīnāṃ kṣetra-ādi kāryaṃ syāt. na ca etad yuktam. sarva-kāraṇānām kāryaṃ syāt. nanu kadācit kāraṇa-nāśe ’pi kāryakāryaṃ syāt. yo hi tasya svabhāvo janakaḥ. na hi kāryaṃ sva-hetutaḥ | sambadhyate kalpanayā kim akāryaṃ svabhāvair yāvadbhir avinābhāvi kāraṇe kāryaṃ svabhāvair yāvadbhir avinābhāvi kāraṇe | (2 kāryaṃ svabhāvair yāvadbhir avinābhāvi kāraṇe | (5 kāryaṃ hy aneka-hetutve ’py anukurvad udeti yat | kāryaṃ hi kutaścid-bhāva-dharmi yan na bhavati kāryaṃ hetu-vyāpty-a-vyatirekāt tat-svabhāva-akāryaṃ hetuḥ, avyabhicārāt. na hy a-tadutpatter

kāryaṃ HB_02311 PV_04252 V3_04908 NB_02024 SV_00507 V3_11404 SV_02321 V2_08802 V2_06401 VN_00418 SV_01907 HB_01913 SV_00303 V2_05711 HB_02110 V2_06113 VN_01410 VN_01407 SV_08307 SV_11805 SV_01613 VN_00412 V1_04006 SV_02112 VN_01604 HB_01306 SV_02407 HB_02416 SP_00020 V2_08510 SV_02207 VN_05908 HB_00808 HB_01202 HB_01310 SV_15709 SV_02510 SV_06824 SV_06911 SV_05612 SV_05608 SV_13620 SV_08222 PV_03382 VN_00413 SV_06411 PV_03394 SV_00615 V2_06402 SV_06622 HB_00708 PV_04252 SV_00620 V2_06406 V3_11403 V2_06311 SV_14814 SV_01905 SV_10315 PV_03152 PV_04246 HB_00406 SV_07617 SV_00704 PV_02014

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eva iti vyāpti-siddhiḥ. artha-antare gamye || tataḥ svabhāvau niyatāv anyonyaṃ hetuśeṣo vyāvṛtti-sādhanaḥ ||34|| svabhāvate ca tādātmya-tadutpattī svabhāva-phalatvāt. sā ca prayoga-bhedād viruddhasaṅghātaḥ, tathā api na avaśyaṃ kāraṇāni sa eva ca sāmagrī svabhāva-sthity-āśrayaḥ sā eva ca sāmagrī svabhāva-sthity-āśrayaḥ agneḥ śītena virodhāc chīta-vicchede tat-abhāvād ārabdha-artha-asiddheḥ, vastutaḥ yad artha-antara-bhāve svabhāva-upadhānam. utpattir na syāt. a-viśiṣṭād viśeṣa-utpattau -pratītāv an-artha-pratilambha eva syāt. vyavasthitiḥ ||31|| ity antara-ślokāḥ. kāraka-svabhāva-antara-utpattir iti. na aviṣayī sādhyate ’bhāvo vā tad-bhāva-vyāpinaḥ -dravyāt kāraṇād uttarasya ghaṭa-dravyasya ’pi dharma-kāraṇatve dharma-antarasya svabhāva-anvayaḥ. yady eka-ātmatayā anekaḥ na evaṃ sambandhasya. tasya asiddhau tat-kārya-asiddheḥ. indriya-ādīnāṃ tu vijñānasat sva-sambhavena tat-sambhavaṃ sādhayati, vā iti na an-āloko rūpa-upalambhaḥ syāt, -śakteḥ kāraṇa-svabhāvatve ’py a-dṛṣṭa-tatkaścij janma-artha ity uktam. asato ’pi -tulya-rūpatā ity a-bhinnatve ’pi vastutaḥ ’py a-dṛṣṭasya punar dṛṣṭer iti bhavatu vyabhicarati. tena siddhe kārya-kāraṇa-bhāve ca na sambandhī ca tādṛśaḥ || janane ’pi hi vikāra-hetor uṣṇa-sparśa-viśeṣasya agnitvāt. a-kāryatve ’-kāraṇāt sakṛd apy abhāvāt. punar bhūtasya tathāvidha-kathā-uparodhinaḥ a-tat-svabhāvasya nivṛttau tan-nivṛttir a-viṣaya-bhede ’pi taj-janita-viśeṣa-bhedasya pratyupasthitāḥ kṣaṇikatvāt sāmagrīime mantrāḥ svabhāva-atiśayāt phala-dāyinaḥ -bīja-bhrānty-ayogād iti cet. ta eva tad-ekaiti tad-anyebhyo bheda-sāmānyena. yathā ekaeka-śrutimān bhavet | (143ab) na kevalam ekavijñānasya api bhedāt. katham eka-kalpanena ātmānam eva vipralabhāmahe. ekatulye ’bhyupagama-nibandhane na varṇāḥ kiñcid asmābhiḥ prakṛtyā api kecid eka-jñānamanaskāre ’pi sā bhavet || sarveṣām api avyabhicāre ca sva-kāraṇaiḥ sarvarūpaṃ taj-janitaṃ bheda ity a-viśeṣāt. sarvavirudhyate || an-agni-janyo dhūmaḥ syāt tatsanti sannihita-dahana-viśeṣatvāt. etena tat tat-kāryasya apy abhāva iti. etena tatyujyate | tasmāt tat-kāryatā api iṣṭā a-tatkenacid vinā api pratiyann asmān -kāryayoḥ | tasmāt sva-dṛṣṭāv iva tad dṛṣṭe -kārya-upalabdhir uktā, tatra iṣṭaṃ viruddhadaśavidha-anupalabdhiḥ. iṣṭaṃ viruddhasaṃhatāḥ para-upakāriṇa iti. yady api kvacit pratyakṣī-bhavati. na ca a-pratyakṣe vastu kiṃ kenacid apekṣyate ||279|| sati hi -abhāve ’pi svabhāva-a-vaikalyān na abhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. -apoddhārato ’pi vā | tantv-ākhyāṃ vartayet || nāntarīyakatā sā ca sādhanaṃ samapekṣate | -vāñchāyāṃ nānā-yogakṣematvāt. sādhāraṇe hi nāntarīyakatvād eṣṭavyaḥ. sa eva sāmānyapariṇāma-anubandhini | anaikāntikatā api tat-kṛtiḥ || sādhyena anugamāt

kārye kāryaṃ hetur avyabhicārāt. kārya-kāraṇa-bhāvena kāryayoḥ | tasmāt sva-dṛṣṭāv iva tad dṛṣṭe kārye kāryayor eva ātma-pratibandhād gamakatvaṃ kāryayor eva iti tābhyām eva vastu-siddhiḥ. kāryayoḥ siddhir asiddhir hetu-bhāvayoḥ | dṛśyakāryavanti bhavanti, pratibandha-ādi-sambhavād kāryasya. ata eva sahakāriṇām apy a-paryāyeṇa kāryasya. ata eva sahakāriṇām apy a-paryāyeṇa kāryasya apy abhāva iti. etena tat-kāryād api tad kāryasya apy upādāne tad-a-pratipādanāt. kāryasya api tad-bhāva eva bhāvaḥ. tac ca asti kāryasya api syāt. tataś ca parasparato viśeṣakāryasya api svabhāva-pratibandhaḥ, tatkāryasya api svabhāva-pratibandhaḥ, tatkāryasya apekṣā ity ucyate, kāraka-svabhāvasya kāryasya abhāvena. yadā api vyāpaka-dharmakāryasya utpattau mṛd-dravyaṃ pariṇatam iti kāryasya utpādanād dravyasya pariṇāma iti iṣṭaṃ kāryasya ekasya kārakaḥ | ātmā ekatra api so ’sti kāryasya eva jñānasya abhāvāt. na hi tatra śabdakāryasya kādācitkatvāt sa-apekṣya-siddhyā kāryasya kāraṇa-avyabhicārāt. avyabhicāre ca svakāryasya kāraṇa-avyabhicārāt. nāntarīyakatayā kāryasya kāraṇa-darśane ’py a-pratipanna-tadkāryasya kāraṇād utpāde, yo yaj-janana-svabhāvaḥ, kāryasya kāraṇānāṃ bhinnebhyaḥ svabhāvebhyo kāryasya kāraṇena avinābhāvas tadutpatteḥ. kāryasya kāraṇena vyāptiḥ siddhā bhavati. nanu kāryasya kenacit samavāyinā | samavāyī tadā na kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva kāryasya ca sva-kāraṇam antareṇa bhāve ’kāryasya bhāve, tasya sva-sādhana-a-sāmarthyakāryasya, yathā anayor eva dharmayor viparyayeṇa. kāryasya svabhāva-bhedaḥ, mṛt-saṃsthānayor akāryasya svabhāva-sthity-āśraya ity ucyante. kāryā api na śūdra-ādi-prayoge ’py anyathā syuḥ, kāryā bījam, saṅkhyā-saṃyoga-kārya-dravya-ādimatsu kāryās tat-kārya-codanāyāṃ tad-anya-bhedena ghaṭa kāryās tad-anya-bheda-a-viśeṣād eka-śabdena kāryāḥ. tad dhi tāsāṃ kāryaṃ tac ca bhidyate. yad kāryās tu vyaktayaḥ kalpanā-viṣayatām upayāntyas kāryāḥ. na ca etad upalabdhy-āśrayā kāryatākāryāḥ svabhāva-bhedād iti. api ca, tulye bhede kāryāṇāṃ kāraṇaiḥ syāt tathā grahaḥ | kulāla-ādikāryāṇāṃ sadṛśo nyāyaḥ. evam a-samarthanaṃ kāryakāryāṇi sva-kāraṇānāṃ vyāvṛttayaḥ syuḥ. rūpakāryāt kāraṇe gatiḥ | na syāt kāraṇatāyāṃ vā kuta kāryād api tad-viruddha-kārya-abhāva-gatir uktā kāryād api tad-viruddha-kārya-abhāva-gatir uktā kāryād eva bhinnatā ||140|| cakṣur-ādau yathā kāryiṇo dṛṣṭvā parva-brāhmaṇa iva vyaktaṃ mūlyaṃ kārye ’pi gamyate || ekaṃ katham anekasmāt kledakārye ’pi deśa-kāla-ādy-apekṣaṇam | anyathā kārye ’pi deśa-kāla-ādy-apekṣaṇam | anyathā kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, kārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat kārye kāraṇaṃ bhavati. na ca naśyato bhāvasya kārye tv avaśyaṃ kāraṇaṃ bhavati. idam eva hi kārye tu kāraka-ajñānam abhāvasya eva sādhakam ||2 kārye darśayann āśrayaṃ śruteḥ || upakāryakārye dṛṣṭir a-dṛṣṭiś ca kārya-kāraṇatā hi te || kārye na teṣāṃ sāmarthya-bhedaḥ, aparāpara-dhūmakārye paryāpta iti niḥ-prayojanā sāmānya-kalpanā. kārye pratibandhasya sambhavāt ||8|| na hi kārye sāmānyena api sādhane | sambandhi-bhedād

kārye V3_09607 PV_04199 HB_01401 PV_03047 SV_06801 SV_06615 SV_02224 V2_08612 V3_10511 PV_04188 V2_06913 V3_11408 PV_04087 PV_03187 PV_03178 SV_04530 PV_03390 V3_00404 SV_00620 V2_06406 PV_03368 V2_09012 SV_02110 V1_01309 SV_11927 HB_03219 SV_12813 SV_13522 SV_13520 SV_12806 SV_12812 SV_04204 V2_08112 SV_09922 V2_07810 SV_09913 SV_09110 SV_16124 PV_04227 V2_05501 V2_08616 SV_02303 SV_13603 SV_13603 V1_02201 SV_10319 V1_00811 HB_00310 V3_10212 V1_01908 SV_12824 V3_11201 SV_12809 SV_02223 V2_08612 V3_06712 SV_15306 PV_04164 SV_04528 SV_10207 V2_06505 V2_09804 SV_01514 SV_01008 HB_03114

kāla

557

api tat-kṛtiḥ ||71|| sādhyena anugamāt eva prasiddho ’pi svabhāvasya pṛthak kṛtiḥ | jātam iti. a-pratirodha-śaktikeṣv anantaravinā jātyā yathā-iṣṭā cakṣur-ādiṣu | jñāna’rtha-tat-sannikarṣeṣu vā rūpa-vijñāna-eka-abhāvas tu prāg eva uktaḥ. api ca, ekaiṣṭa-kāla-vat. tadā api vā na bhavet, abhāvaiṣṭa-kāla-vat. tadā api vā na bhavet, abhāvaviṣāṇitvād eṣa piṇḍo viṣāṇavān ||80|| sādhyana viṣāṇitvād eṣa piṇḍo viṣāṇavān || sādhyaparigrahāt, kali-māry-ādi-śabdānām iva mattanānā-svabhāva-upakāra-sādhanam etat. na eka| kṛtya-antena abhisambandhād uktaṃ utpatter akṣa-dhīḥ syāt smṛter na vā | tataḥ dṛṣṭaṃ na vikalpa-dvayaṃ sakṛt | etena tulyavyāpi śabdair abhidhīyate. tan na vyavahāravivekitā || tasmād arthasya dur-vāraṃ jñānapara-parikalpitaiḥ prasaṅgaḥ, yathā – deśauktā, tatra iṣṭaṃ viruddha-kārye ’pi deśa-anupalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśakathaṃcid viṣaya-ākṛti || yathā eva āhāraanupalabdhyā a-sthiti-pratipatter niścayaanupalabdhyā a-sthiti-pratipatter niścaya’rthānāṃ svabhāva-a-parāvṛtter na samayayathā-anubhavaṃ smaraṇāt smṛtir api tat-abhāvasya tulyatvāt. liṅga-āvir-bhāva-kṣepo na yukta eva. eka-avayava-pratipatti-kṛtā vā syāt, yathā pipīlikānāṃ paṅktau. vā syāt. tac ca an-abhimatam. api ca, deśa-artha-pratipatter avayava-antara-apekṣā sarva-avayavānāṃ śravaṇam iṣyate. tadā api na vā taj-janana-svabhāvam. vyaktayas tu sa yadi kadācid bhavet kvacid vā tatapekṣaḥ sa yadi kadācid bhavet kvacid vā tat’rthānām ākasmiko yuktaḥ, anapekṣasya deśa’rthānām ākasmiko yuktaḥ. anapekṣasya deśabrūmaḥ sarvatra asat, tatra na asti iti deśaindhano ’pi dahano na an-indhanas tasya deśanyāyena nañ-arthaḥ pralayaṃ gataḥ || deśanañ-arthaḥ pralayaṃ gataḥ ||18|| deśahetu-bhāvāt kim anyat. tasmād eka-deśahetu-bhāvāt kim anyat. tasmād eka-deśavāta-ātapa-vad ātma-ādi-vac ca. tathā -ādi-vac ca. tathā kāla-parihāreṇa vṛttiḥ tad-anyebhyo ’nya iti, ākasmikatve deśakārya-sthitir dṛṣṭā. na brūmaḥ kāraṇa-sthiti’rtho vyavahito bhavet ||5|| na hi saṅketaeva. na ca tat-svalakṣaṇa-grahaṇa-uttara-lakṣaṇa-mukhena āyāto dharmo na pratyāyana-dṛṣṭir na api viṣaya-antarasya. sva-jñānaa-bhinnasya kramaśo gaty-a-sambhavāt ||250|| gamayet. kvacit tathā-dṛṣṭānām api deśaekatva-virodhāt. sakṛc chrutau ca sarveṣāṃ na bhavet, tad-bhāve vaikalya-abhāvād iṣṭana bhavet, tad-bhāve vaikalya-abhāvād iṣṭa|54|| na ete śabdāḥ svalakṣaṇa-viṣayāḥ, anādi-darśanān na asti iti. tad ime svabhāva-deśaapy anyad diśā gamyaṃ yathoktayā || triśabdasya paścād prayogo yuktaḥ, tasya deśa-vṛttayo ’-niyata-nimitta-bhāvinyaḥ, deśaceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-vīrya-vipākā bhavanti, na anyatra. tathā -vīrya-vipākā bhavanti, na anyatra, tathā gamayet, kvacit tathā-dṛṣṭānām api deśaabhāva iti pūrvaḥ prasaṅgaḥ. taṃ ca deśa-

kārye sāmānyena api sādhane | sambandhi-bhedād kāryeṇa saha nirdeśe mā jñāsīt sarvam īdṛśam || kāryeṣu kṣaṇikeṣv an-ādheya-viśeṣeṣu pratyayeṣu kāryeṣu jātir vā yayā anveti vibhāgataḥ || kāryeṣu tat-kārya-sāmānya-codanā-sambhave kuto kāryeṣu bhedeṣu tat-kārya-paricodane | gaurava-akāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā kāla-aṅgatā vā na nivṛtter upalakṣya tat | tata kāla-aṅgatā vā na nivṛtter upalakṣya tat | viśeṣo kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍa-āryakāla-aneka-upakāra-sādhanam. upakārasya arthakāla-antara-cchide || iha an-aṅgam iṣer niṣṭhā kāla-antare ’pi syāt kvacid vyākṣepa-sambhavāt || kāla-anya-vijñāna-anubhavo gataḥ || smṛtir bhaved kāla-abhāva-doṣaḥ. na etad asti. yasmād api kāla-avabhāsinaḥ | jñānād a-vyatirekitvaṃ hetukāla-avasthā-viśeṣa-niyata-eka-dravya-saṃsarga-akāla-ādy-apekṣaṇam | anyathā vyabhicāri syād kāla-ādy-apekṣaṇam | anyathā vyabhicāri syād kāla-āder hetutve ’patya-janmani | pitros tadkāla iti tadā anityatā vyavasthāpyata ity apy kāla iti tadā anityatā vyavasthāpyate, kāryakāla-utpattiḥ svabhāvasya. parāvṛttau ca tasya kāla eva. anubhava-smaraṇa-anukramayor viśeṣa-ankāla eva tad-abhāva-siddheś ca. na hy anya-bhāvaṃ kāla eva sarveṣāṃ śravaṇāt. krama-śravaṇe ca kāla-kṛtā vā yathā bīja-aṅkura-ādīnām. sā kāla-krama-abhāvo vyāpti-nityatva-varṇanāt | (260a kāla-kṣepaś ca na syāt. tasya niṣ-kala-ātmanaḥ kāla-kṣepo na yukta eva. eka-avayava-pratipattikāla-deśa-saṃskāra-vaśena viśiṣṭa-utpattayo kāla-dravya-apekṣa iti nir-apekṣa eva na syāt. sa kāla-dravya-apekṣa iti nir-apekṣa eva na syād ity kāla-dravya-niyama-ayogāt. tathā atra api kaścin kāla-dravya-niyama-ayogāt. tathā atra api niyamakāla-dharma-niṣedha eva sarva-bhāveṣu kriyate, na kāla-niyama-ayogāt. niyame ca tasya eva kāla-niṣedhaś ced yathā asti sa niṣidhyate | na kāla-niṣedhaś ced yathā asti sa niṣidhyate | na kāla-parihāreṇa anya-deśa-kālayor vartamāno kāla-parihāreṇa anya-deśa-kālayor vartamāno bhāvas kāla-parihāreṇa vṛttiḥ kāla-paurvāparyam. yadā kāla-paurvāparyam. yadā eko na asti tadā anyasya kāla-prakṛti-niyama-ayogāt. tatra sukha-ādykāla-bhāvi kāryam iti. hetu-rahitā tu bhāvakāla-bhāvitam abhilāpa-sāmānyam a-smaratas tadkāla-bhāvino nīla-vikalpasya viṣayeṇa nīla-sādhyakāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad kāla-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ kāla-bheda eva na yujyate. na hy ekasya krameṇa kāla-bhedena anyathā-darśanāt, yathā āmalakyaḥ kāla-bhedo na yujyate | (250ab) atha mā bhūd kāla-vat. tadā api vā na bhavet, abhāva-kāla-akāla-vat. tadā api vā na bhavet, abhāva-kāla-akāla-vāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ kāla-viprakarṣeṇa santo ’py an-upalakṣyāḥ syuḥ. kāla-viṣayatvāt tu kṛtyānām a-tathā-ātmakam | kāla-vyakti-bheda-an-āskandhanāt. tasmān na kāla-vyavahitā vā prakaraṇa-an-upayogino dravyakāla-vyavahitā vā prakaraṇa-an-upayogino dravyakāla-saṃskāra-bhedāt. na ca tad-deśais tathākāla-saṃskāra-bhedāt. na ca tad-deśais tathā-dṛṣṭā kāla-saṃskāra-bhedena anyathā darśanāt, yathā kāla-svabhāva-avasthā-niyataṃ tad-ātmanā

kāla V2_06409 SV_16515 NB_02027 PV_03495 PV_03245 PV_03495 HB_03215 V3_00505 V1_01908 PV_04050 V3_02107 V1_01909 SV_11924 SV_11925 SV_02306 V2_08702 PV_03203 SV_04526 PV_03247 V1_01911 PV_03151 VN_05818 PV_02178 VN_04905 VN_04408 SV_14507 SV_07321 V2_08613 SV_02301 SV_02302 V2_08614 SV_15106 SV_07401 SV_02304 V2_08616 HB_03214 SV_16117 SV_12826 PV_03198 SV_00807 V3_08502 PV_03245 PV_02110 PV_03029 V2_09005 SV_02103 SV_05722 PV_03171 SV_16101 V2_05904 SV_16906 V3_00502 SV_11923 V1_01909 SV_13419 SV_05920 V1_04107 V1_04106 V3_10208 VN_05410 V3_02705 PV_02136 PV_02079 SV_16408 SV_12411

558

viprakarṣiṇām. trividhā hi viprakarṣiṇo deśa-jñāna-atiśayaḥ. tathā anyo ’pi draṣṭā deśaanyathā ca anupalabdhi-lakṣaṇa-prāpteṣu deśanitiṣṭhati || eka-aṇv-atyaya-kālaś ca niyata-grāhyatā matā || tad a-tulya-kriyāaṇu-sambandhena nitiṣṭhati || eka-aṇv-atyayatasmād a-tad-ātmā ca syāt tad-deśadoṣa-udbhāvanam. sa hi tasya upagamasva-jñāna-kāla-bhāvī tad-a-tulya-kriyā-dvaye śāstra-parigraham | cikīrṣoḥ sa hi -dvaye śāstra-parigraham | cikīrṣoḥ sa hi arthaḥ sahakārī iti cet, na, ubhayos tulyakṣaṇasya eka-parama-aṇu-vyatikrama-ayogāt. aneka-aṇu-vyatyaya-nimeṣa-tulyatan-niyama-ayogāt. tan-niyata-deśatan-niyama-ayogāt. tan niyata-deśacitraṃ yad īkṣase || tulya-artha-ākāraapi nāma itaḥ śabdāt kṛta-saṅketād uttarana ato ’rthaḥ sva-dhiyā saha || bhinnahetor viṣayasya saha-bhāvo viruddhaḥ. bhinnaucyate | tantu-saṃskāra-sambhūtaṃ na ekatad-ajñāna-krama-ghoṣaṇa-śloka-pāṭha-ādinā katham || tasmād anekam ekasmād bhinnana idam apārthakād bhidyata iti; na a-prāptaetat. avayava-viparyāsa-vacanam a-prāpta-dharmā vināśaḥ. tam asya svabhāvam uttara| pratipatter a-bhinnatvāt tad-bhāva-abhāvahi bhāvāḥ kādācitkā bhavanti, bhāva-abhāvahi bhāvāḥ kādācitkā bhavanti, bhāva-abhāva-yogāt tulya-yogyatā-a-yogyatayor deśa-ayogāt, tulya-yogyatā-a-yogyatayor deśapratītir eva syāt. pratīti-janma-itaraindriyasya kaścit saṃskāras tad-bhāva-abhāvatasmād eka-deśa-kāla-parihāreṇa anya-deśatasmād eka-deśa-kāla-parihāreṇa anya-deśaanya-ātmano vyavacchedo bhavati, na tad-deśa-anukrama-vat. na hi sthita-kramāṇāṃ deśadṛṣṭā. sarva-vākya-vyāhāra-śravaṇa-smaraṇakrama-pātiṣu | kiṃ na a-krama-grahas tulyaiti (10cʼ) tatra apy atīta-ekarūpam anumāpayati. tatra apy atīta-eka|| tad a-tulya-kriyā-kālaḥ katham sva-jñāna-deśatvāt sakṛj janma dhiyāmataḥ || yady ekaarthasya vā grahaḥ | bhrāntiḥ sā anādinanv an-artha-antara-hetutve ’pi bhāvananv an-artha-antara-hetutve ’pi bhāvatat-pratīty-arthaḥ saṅketas tasya vyavahāraiti ca apoha-kṛc chrutiḥ || tasmāt saṅketavarṇāḥ sva-kāraṇa-ānupūrvī-janmānaḥ. śrutisyād vyabhicāro ’pi iti cet, na, kāryatadvat pracura-adhyetṛkāṇām api kasmiṃścit abhyupagama-antara-avasthānāt. na, parīkṣāvarṇa-anukrama-grahaṇāt. eka-varṇa-grahaṇakālatvāt. asataḥ prāg a-sāmarthyāt sāmarthya-anya-vaiyarthya-prasaṅgāt, eka-varṇa-bhāgavṛkṣo ’yam iti saṅketaḥ kriyate. saṅketana siddhaḥ siddher asiddheḥ, anya-upalambhaiti cet, sa tāvad viṣayaḥ sva-upalambhaucyate. na ca hetoḥ sambandha-upadarśanasakṛt-sarva-anubhāṣaṇe ’pi doṣa-vacanaapi sādhayati iti. anena eva ca anumānatasya bādhakam | bahuśo bahudhā upāyaṃ śruta-ādi-saṃskāraḥ kṛtaś cetasi cetasi | -phalānāṃ phala-darśanāt, kṛta-samayakāvyāni puruṣaḥ karoti iti sarvaḥ puruṣaḥ

kāvya kāla-svabhāva-viprakarṣair na teṣv anupalambho kāla-svabhāva-viprakṛṣṭānām arthānāṃ kim akāla-svabhāva-viprakṛṣṭeṣv artheṣv ātma-pratyakṣa kālo ’lpīyān kṣaṇo mataḥ | buddhiś ca kṣaṇikā kālaḥ katham sva-jñāna-kālikaḥ | sahakāri bhaved kālaś ca kālo ’lpīyān kṣaṇo mataḥ | buddhiś ca kālaś ca, rasa-rūpa-ādi-vat. tasmāt kvacit kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati, kālo na arthaḥ sahakārī iti cet, na, ubhayos kālaḥ syāt tadā śāstreṇa bādhanam || tadkālaḥ syāt tadā śāstreṇa bādhanam ||11|| tadkālatvāt. asataḥ prāg a-sāmarthyāt sāmarthya-kāle kālatvāt. ādhikye vibhāgavataḥ paryavasāna-ayogāt. kālatvād antya-varṇa-parisamāpteḥ. yathākālatvād dhūmo ’tra dṛṣṭaḥ sakṛd vaikalye ca kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca kālatvena upalakṣitayor dhiyoḥ | nānā-arthā kālam imam arthaṃ pratipadyeta iti. na ca prākkālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ | kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ | kālaṃ kathañcana || kāraṇa-āropataḥ kaścid ekakālaṃ gamayan kartavya-a-pratipattyā nigraha-arha kālaṃ na jāyate | kārya-an-utpādato ’nyeṣu kālaṃ pṛthag vācyaṃ syād iti. hīnam anyatamena kālam. pratijñā-ādīnāṃ yathā-lakṣaṇam artha-vaśāt kālaṃ vibhāvayanto vināśo ’sya bhūta iti yathākālayoḥ ||148|| saṃskṛtam añjana-ādibhir indriyaṃ kālayos tad-bhāva-yogyatā-a-yogyatā-ayogāt, tulyakālayos tad-bhāva-yogyatā-a-yogyatā-yogāt tulyakālayos tadvattā-itarayor niyama-ayogāt. sā ca kālayos tadvattā-itarayor niyama-ayogāt. sā ca kālayos tulya-rūpasya pratīti-janmani sāmarthyakālayoḥ pratipattiṃ praty a-viśeṣāt. viṣayakālayor vartamāno bhāvas tat-sa-apekṣo nāma kālayor vartamāno bhāvas tat-sa-apekṣo nāma kālayoḥ sarva-anya-bhāva-vyavacchedaḥ. tasmād akālayor himavad-vindhya-malaya-ādīnāṃ bīja-aṅkurakālasya aneka-kṣaṇa-nimeṣa-anukrama-parisamāpteḥ, kālāḥ sarvāś ca buddhayaḥ || kāścit tāsv a-kramakālānāṃ gatiḥ (10ʼcdʼ) na anāgatānāṃ vyabhicārāt kālānāṃ gatiḥ, na anāgatānām, vyabhicārāt. tasmād kālikaḥ | sahakāri bhaved artha iti ced akṣakāliko ’neko ’py eka-caitanya-kāraṇam | ekasya kālīna-darśana-abhyāsa-nirmitā || arthānāṃ yac ca kāle ’nityatā-a-niṣpattes tulya-a-tat-svabhāvatā. kāle ’nityatā-a-niṣpattes tulyā a-tat-svabhāvatā. kāle ’py a-saṃsparśān na anya-parihāreṇa kāle ’pi nirdiṣṭa-arthena saṃyutaḥ | sva-pratītikāle ’pi yadā manda-cāriṇaḥ pūrva-varṇa-jñānakāle ’bhāva-pratipatteḥ, anya-upalambhe tadkāle kathañcit saṃhāra-sambhavāt. punaḥ kāle kasyacid an-abhyupagamāt. sa yam arthaṃ kāle ca aneka-buddhi-vyatikramāt. kṣaṇikatvād kāle ca kārya-niṣpatter an-upayogāj jñāna-hetor kāle ca samasta-rūpa-an-upalakṣaṇāt. tad ayam akāle tathā-dṛṣṭam eva ayam arthaṃ tatkāle tu siddha ity upalambhe ’pi tadā na siddho kāle na siddhaḥ siddher asiddheḥ, anya-upalambhakāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. kāle punar viṣayaḥ pradarśanīya eva, a-pradarśite kāle śāstra-an-āśraya-vacanena a-prakaraṇa-āpanna kālena bahunā asya ca || gacchanty abhyasyatas kālena vyajyate ’-bhedāt syād dehe ’pi tato guṇaḥ kāvya-ādi-vat. a-śakti-sādhanaṃ puṃsām anena eva kāvya-kṛt syāt. a-karaṇe vā na eva kaścit tadvad

kāvyāni SV_12410 PV_02233 SV_10206 V2_06505 PV_03199 SV_04107 V2_09803 SV_01513 VN_01418 SV_14226 SV_14319 SV_14221 SV_14306 VN_00904 PV_02124 SV_12118 PV_02055 SV_14226 SV_14204 SV_04105 PV_02056 SV_17432 SV_14208 SV_14204 SV_14402 SV_14305 SV_14125 SV_14215 SV_14308 SV_14315 SV_14309 SV_14317 SV_14206 SV_14218 SV_14404 V2_06305 SV_00613 SV_14220 SV_14217 V1_00408 PV_02164 PV_03452 SV_14812 PV_03030 SV_06219 SV_06420 SV_17107 HB_00714 V2_09414 VN_03316 V1_04105 HB_01607 SV_14508 SV_07122 SV_14816 VN_05901 SV_16326 SV_14814 SV_12316 PV_02164 SV_12527 SV_14604 SV_03627 SV_09719 V2_07603

kiñcit

559

yuktāḥ syuḥ kurvanty eva. api ca, ātma-snehāt pravartate | a-lābhe mattaavaśyaṃ nirdeśyāḥ. yathā pratyātma-niyatāḥ avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ -grahas tulya-kālāḥ sarvāś ca buddhayaḥ || -ādi-vad rūpa-ādi-jñāne. jvara-ādi-śamane punar anyatra anyathā dṛśyante. yathā punar anyathā anyatra dṛśyante, yathā na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya eva hi tad-avasthaṃ dṛśyeta. kāṣṭha-vināśa iti ca vināśena vinaṣṭavyam. tasmin vinaṣṭe punaḥ -atiśaya-lābhinaḥ kā apekṣā. lābhe vā aparadṛśyate ||270|| ko ’yam artha-antara-bhāva-avasthā-bhedād iva agneḥ sthūla-karīṣa-tṛṇapunar yatnaṃ yatno ’nyaḥ syād viśeṣa-kṛt || ca, yaj-jātīyo yataḥ siddhaḥ sa tasmād agnipunar ujjīvanaṃ bhavet || nivṛtte ’py anale janayati iti pūrvaṃ tad-avasthaṃ dṛśyeta. -āśrayeṇa vikṛtasya utpatteḥ. astu vā agniḥ anyāṃ vā yathā-pratyayaṃ dahana-gṛha-ādikāṃ kvacit | kiñcid viparyayād agnir yathā -budbudayoḥ karoti. tena jarat-kāṇena grāmyaʼ) kim ity artha-antarād artha-antara-janmani -vināśa-hetuḥ. sa vināśo ’gni-janmā kiṃ -bhāvaḥ. an-anyatve ’pi nāśasya syān nāśaḥ nāma. tasmān na anyo ’nyasya vināśo ’stu apara-janma-asiddheḥ. tathā hy agninā na hi kasyacid arthasya nāma-karaṇa-mātreṇa 1ab) yadi tena artha-antareṇa parigṛhītam iti vināśa-ākhyasya arthasya parigrahāt parigṛhītam iti kāṣṭhaṃ na dṛśyeta, tat vināśitvaṃ syād utpattes tataḥ punaḥ ||271|| -antaram. agner artha-antara-utpattau bhavet ’gni-kṛtaḥ svabhāvo vināśo na sarva iti cet. gatiḥ ||273 | an-artha-antara-bhūto vināśaḥ -vyabhicārāt, yathā – na śīta-sparśo ’tra vyabhicāriṇī ||5|| yathā na śīta-sparśo ’tra janya-janaka-bhāvāś cet. agner iti kim. -antaratvena vastu-bhūtasya tad-anyebhyaḥ. pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ || jñānaṃ syāt kasyacit kiñcit kutaścit tena || na gṛhyata iti proktaṃ na ca tad-vastu tathā hy apekṣyeta paraḥ kāryaṃ yadi vidyeta | yan niṣṭhās ta ime śabdā na rūpaṃ tasya | kaścid bhāga iti prokto rūpaṃ na asya api | liṅgaṃ vā tatra vicchinnaṃ vācyaṃ vastu na na, prāpteḥ pramāṇa-vṛtti-lakṣaṇatvāt. yat kim atra kāraṇam. tasmān na prameya-vacanena ’nupalambhāt siddhā vyāvṛttiḥ. uktam atra tasmiṃs tad-artha-virodha-cintayā na kasyacit saṃvedanaṃ vedayate nāma vyāpāreṣu niyuṅkte. yadi nāma kadācit vyapadiśanti ity uktam. na hi bhāvasya bhāvaṃ na karoti iti yāvat. tathā ca ayaṃ na uktam. tasmād yo nāma nāśa-hetuḥ sa bhāve na kārya-vyāsaṅgāt kathā-vicchedo vikṣepaḥ. yat kecana tantra-jñāḥ svayaṃ-kṛtair mantraiḥ kāraṇaṃ bhavati. na ca naśyato bhāvasya api ca, na mantro nāma anyad eva vāsanā-bodha-kāraṇam || jñānaṃ syāt kasyacit -artha-vikalpa-saṃhāreṇa eva pravṛtteḥ. tat paryudāso ’pi kvacin na syāt. yadi hi bahuṣv eka-vacanam. na hi nagarāṇy eva anayor darśayati. tatra anvayī yat sandehād iti vakṣyāmaḥ tau punar hetū yat

kāvyāni puruṣaḥ karoti iti sarvaḥ puruṣaḥ kāvyakāśinyā dṛṣṭā tiryakṣu kāmitā || yasya ātmā kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimittakāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimittakāścit tāsv a-krama-ābhāsāḥ kramavatyo ’parāś ca kāścit saha pratyekam eva vā | dṛṣṭā yathā vā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīryakāścin muṣṭiḥ, na sarvāḥ. na hi prasāritā aṅgulyo kāṣṭha-abhāva ucyate. na ca abhāvaḥ kāryaḥ. tatkāṣṭha-ādīnām unmajjanaṃ syāt. hantṛ-ghāte caitra kāṣṭha-janma syāt. pūrvaṃ tv a-pracyuti-kāraṇam. kāṣṭha-darśanayor virodhaḥ. tat-parigrahataś cen kāṣṭha-dahana-śakti-bhedaḥ. tathā yathā-pratyayaṃ kāṣṭha-pārada-hema-āder agny-āder iva cetasi | kāṣṭha-vat | a-dṛṣṭa-hetur anyo ’py a-viśiṣṭaḥ kāṣṭha-vikāra-a-vinivṛtti-vat | tasya a-nivṛttir kāṣṭha-vināśa iti ca kāṣṭha-abhāva ucyate. na ca kāṣṭha-vināśa-hetuḥ. sa vināśo ’gni-janmā kiṃ kāṣṭha-sādhyām arthakriyām, na tu bheda-a-viśeṣe kāṣṭha-suvarṇayoḥ || ādyasya alpo ’py a-saṃhāryaḥ kāṣṭha-hārakeṇa prārthitā api na saṅgatā. rūpakāṣṭham abhūtaṃ nāma na dṛśyate vā. atiprasaṅgo kāṣṭham eva, āhosvid artha-antaram. agner arthakāṣṭham eva tu | tasya sattvād a-hetutvaṃ na ato kāṣṭhaṃ kasmān na dṛśyate ||270|| ko ’yam arthakāṣṭhaṃ daṇḍena ghaṭa iti vināśa-hetavo bhāvānāṃ kāṣṭhaṃ na dṛśyata iti yuktam. na ca anyo ’nyasya kāṣṭhaṃ na dṛśyeta, tat kāṣṭhasya āvaraṇam ity kāṣṭhaṃ na dṛṣṭam. vināśasya vināśitvaṃ syād kāṣṭhasya āvaraṇam ity āpannam. na ca etad yuktam. kāṣṭhasya darśanam (272a) avaśyaṃ hy utpattimatā kāṣṭhasya darśanam ||269|| a-vināśāt (270aʼ) kim kāṣṭhā iti kaḥ sambandhaḥ. āśraya-āśrayikāṣṭhāt. tad eva tad bhavati. tac ca prāg eva kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a-niyamān na kāṣṭhād iti. nimittayoḥ punar virodhe gamikā eva, kāṣṭhād eva bhāvāt. tad-apekṣād utpatter a-doṣa kāṣṭhe ’gni-kṛtaḥ svabhāvo vināśo na sarva iti kāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ kiñcana | a-vijñānasya vijñāna-an-upādānāc ca kiñcana | tasmād artha-avabhāso ’sau na anyas kiñcana | yad akiñcitkaraṃ vastu kiṃ kenacid kiñcana || sāmānya-buddhau sāmānyena a-rūpāyām kiñcana ||125|| tad-gatāv eva śabdebhyo gamyate kiñcana ||129|| yasya abhidhānato vastukiñcana grahaṇaṃ hi prasiddhim a-pramāṇayatas tan kiñcit, anyathā api tat-pratipatter utpatter iti. kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc kiñcit. api ca sarvatra ayaṃ pratijñā-hetvor kiñcit. upalabhyate saṃvedanam anyena iti cet, sa kiñcit kathañcid atra-bhavato darśana-patham kiñcit kadācid bhavati. sa eva kevalaṃ svakiñcit karoti ity akiñcitkaraś ca kaḥ kasya kiñcit karoti ity akiñcitkaro na apekṣyaṇīyaḥ. kiñcit kartavyaṃ vyāsajya kathāṃ vicchinatti, kiñcit karma kurvanti. tathā anyo ’py an-atiśayaś kiñcit kāryam ity uktam. tasmād yo nāma nāśakiñcit. kiṃ tarhi satya-tapaḥ-prabhāvavatāṃ kiñcit kutaścit tena kiñcana | a-vijñānasya kiñcit kutaścid āgatam ity ekasya upadeṣṭuḥ kiñcit kutaścin nivarteta tadā tad-vyatireki kiñcit. kutas teṣām samāhāraḥ. prāsāda-puruṣakiñcit kṛtakaṃ tat sarvam anityam, yathā ghaṭakiñcit kṛtakaṃ tat sarvam anityam, yathā ghaṭa-

kiñcit V1_00913 PV_04063 V3_02211 PV_02083 VN_05020 SV_13124 V3_05309 SV_14926 SV_14803 SV_15602 PV_03184 SV_09501 V3_07405 SV_03922 SV_08522 V2_08214 SV_04112 SV_13113 SV_09414 V3_07208 PV_04080 PV_02232 V2_04804 SV_06006 VN_03801 SV_09927 V2_08203 V1_00411 HB_00702 VN_06104 VN_04712 V3_12708 V3_04206 SV_01625 SV_12415 PV_04214 SV_06712 VN_03720 SV_04306 V3_13702 SV_03917 SV_03425 SV_05006 SV_13010 V3_05008 SV_12404 VN_04109 SV_07322 V3_05010 SV_00919 VN_02806 SV_06124 SV_04309 SV_07518 SV_12113 SV_08107 SV_13710 SV_13118 V3_05303 SV_12714 V1_00305 SV_06110 SV_14926 SV_08221 SV_14525

kiñcid

560

etat tathā pratyeti na anyathā ||7|| na atra tasya prasādhanāt || yadi tena katham a-pratipāditaḥ ||19|| yadi -a-gatir yathā || tanutvān mūrtam api tu prabhṛtīnāṃ punaḥ punar brūyāt, api na tatra indriyaṃ na sannikarṣaṃ na ātmānam anyad vā indriyaṃ na sannikarṣaṃ na ātmānam anyad vā na ca teṣv anapekṣeṣu kasyacit kadācit a-svarūpa-a-saṃsargeṇa na pratibhāsate tasya phalaṃ syāt. varṇā eva hi mantro na anyat adhigamaḥ katham || asti cen nir-vikalpaṃ ca janayati. tatra ca sādhya-nirdeśena na -buddhiṃ janayati. tatra sādhya-nirdeśena na -prasaṅgāt. anyac ca na tābhyo vyatiriktaṃ -kalpanā | (169ab) na hy anya-apoho nāma na taṃ karoti. na apy anya-kriyāyāṃ tasya -trapusa-ādayaḥ. syād etat – sāmānyam eva nityaṃ sarve śabdā na śrūyante. api tu yad api sattā-mātram anveti na tena siddhena api sattā-mātram anveti, na tena siddhena ca varṇitam | iha evaṃ na hy an-ukte ’pi -sukha-saṅgāt syāt tad-viruddhe virāgitā | -sādhane jñātvā yathā-arhaṃ pratipitsavo hi dṛṣṭa-viparītasya su-jñānatvāt. ekaṃ hi pṛthak kiñcit sāmarthyam. api ca na tad dhi kiñcid upalīyeta na vā yasya yatra tad dhi kiñcid upalīyeta na vā yasya yatra anumeyatām atipatati. tac ca asiddham iti na na api svayaṃ prāg eva pratipadyate viphalatayā na kiñcid vakti, anyad vā yat -ādi-bhāṣā-vat. na hi prati-deśaṃ bhāṣāṇāṃ viṣāṇināṃ viṣāṇa-svabhāva-bhedaḥ, na tadvat kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kā iyaṃ śaktiḥ, sa eva bhāvaḥ, uta anyad eva uktam atra, na mantro nāma anyad eva syād yukto dehe na sambhavaḥ || bhinne ’pi rūpaṃ śakyaṃ codayitum. na apy asya āyāsasya eva sādhita iti na dṛṣṭāntasya pṛthak api yathā-dṛṣṭa-viśeṣa-anusaraṇaṃ parityajya api parasparam eṣa prasaṅga ity ekam eva tathā-darśanāt. na punar vastu-bhūtaṃ tad-buddhau tathā pratibhāsanāt. na vai kāraṇaṃ bhinnāv api. na hi tatra anyad eva -ayogāt. na hi tatra atiśayam an-utpādayan -ayogāt. na hi tatra atiśayam an-utpādayat kaḥ pratighātaḥ puruṣāṇām. tasmān na eva iṣṭa-artha-siddhāv ānarthakyam. yad eva añjana-ādibhir indriyaṃ pratipattau vā, yena āvaraṇam iṣyante. na brūmaḥ – te nir-doṣaḥ. tad-anyena doṣavattva-sādhane na hetu-udāharaṇa-ādikaṃ vaktuṃ jānāti, sa -karaṇa-karmakam. evam ānayanam anyad vā yat -ādy-abhāvaḥ, yasmān na anityatvaṃ nāma āskanded bhūta-grāhiṇī yadi tatra dṛṣṭaṃ so ’py evaṃ na anumīyate ||241|| na khalu śaktir an-anvayāt ||159|| na hi śaktir nāma tādṛśasya vyaktau sarvaṃ vyaṅgyaṃ na vā kārya-upayogāt. tathā śabdo ’pi yadi kārya-upayogāt. tathā śabdo ’pi yadi vyutpannasya api syāt. tasmān na vākyaṃ nāma vā anayor avasthayor viśeṣaḥ. tad ime kvacit atha jñeya-ādi-padeṣu katham, na hy a-jñeyaṃ kiñcij jñānaṃ nivarteta. na ca evaṃ-bhūtaṃ tathā-upalabdhānāṃ vikalpanāt. uktaṃ ca atra -antaratve ’pi tad eva tad bhavati. tan na

kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇakiñcit kvacic chāstre na yuktaṃ pratiṣidhyate | kiñcit kvacic chāstre na yuktaṃ pratiṣidhyate | kiñcit kvacid a-śaktimat | jala-vat sūta-vad kiñcic chalam. na a-viṣayatvād iti cet, na ayaṃ kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñānakiñcij jñāna-utpatti-samāśrayaṃ sva-vijñānakiñcij jñānaṃ nivarteta. na ca evaṃ-bhūtaṃ kiñcid kiñcij jñānam. tad-abhāvān na sidhyaty a-vācyatākiñcit. tat-kramo mantra iti cet. kramasya arthakiñcit tat-tulya-hetukam | sarvaṃ tathā eva hetor kiñcit, tatra darśana-sambandha-ākhyāna-mātrād kiñcit, tatra darśana-sambandha-ākhyāna-mātrād kiñcit tathā buddhau pratibhāty a-pratibhāsamānaṃ kiñcit tasya ca svabhāva-anuṣaṅgiṇyaḥ svabhāvakiñcit, tādavasthyāt. atas tan-nāśano na anyakiñcit tāsu tathābhūtāsu vidyate, tata eva tad kiñcit teṣāṃ pratipattau sahakāri pratiniyatam kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra kiñcit pakṣe virudhyate || kuryāc ced dharmiṇaṃ kiñcit parityajet saukhyaṃ viśiṣṭa-sukha-tṛṣṇayā | kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na tu kiñcit paśyato ’nyatra tad-ākāra-vivekinīṃ kiñcit pūrva-pakṣa-vādino hetvābhāsa-a-saṃsparśe kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ kiñcit pramāṇam a-pramāṇaṃ vā anyatra anubhūtakiñcit, pramāṇam antareṇa evaṃ pratīter nimittakiñcit pralapati, tadā kathaṃ hetvābhāsa-antarkiñcil lakṣaṇam asti, atha ca sampradāya-vaśāt tā kiñcic chaśasya bhinna-svabhāvaṃ viṣāṇam iti cet, kiñcit. sa eva cet, tathā eva upalabhyeta, viśeṣa kiñcit. sa eva cet tathā eva upalabhyeta viśeṣakiñcit satya-ādimatāṃ vacana-samayād iti. tāni ca kiñcit sādharmyād yadi tattvaṃ pratīyate | kiñcit sāphalyam. kevalam anena tatra yogyās te kiñcit sāmarthyam. api ca na kiñcit pūrva-pakṣakiñcit sāmānya-grahaṇena viśeṣa-antara-samāropād kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’nkiñcit sāmānyaṃ nāma asti, yathā iyaṃ buddhiḥ kiñcit sāmānyaṃ nāma asti. śabda-āśrayā buddhir kiñcit sāmānyam asti yat tathā pratīyeta. sattve kiñcitkaro nāma. akiñcitkaraś ca kaḥ kasya kiñcitkaraṃ nāma. akiñcitkaraṃ ca kiṃ kasya kiñcid a-śakya-kriyam eṣām. katham idānīṃ satyakiñcid a-sādhana-aṅgasya vacanam, tad eva ankiñcid atiśayam āsādayati. spaṣṭa-a-spaṣṭa-bhedāt. kiñcid atiśāyayanti iti. api tu na sarve ghaṭakiñcid an-iṣṭam. vaktary ātmani rāga-ādikiñcid anukramaṃ sādhanasya jānāty eva hi, jānan kiñcid anuṣṭhānaṃ vā abhimataṃ tadā ānaya ity api kiñcid anyac calād vastunaḥ, kṣaṇa-pratyupasthānakiñcid anyatra paśyet. tac ca sataḥ | an-anyatve kiñcid anyad apauruṣeyatva-āśrayo ’nyatra kiñcid anyad eva pācaka-ādīnām. tasyā eva pākakiñcid apy a-viśeṣāt. tathā hi. sva-jñānena anyakiñcid apekṣya kāryaṃ kuryāt, karotu, pūrvakiñcid apekṣya kāryaṃ kuryāt, karotu. pūrvakiñcid artha-antaraṃ varṇebhyo yasya kiñcid asiddham an-upanayanto ’n-apanayanto vā kiñcid asti yato bhedaḥ syāt, tato bhedena viṣayī kiñcid asti. sarvasya kenacit kadācij jñānāt. kiñcid asmābhiḥ prakṛtyā api kecid eka-jñānakiñcid asya jātam iti kathaṃ vinaṣṭo nāma. nanv

kiñcid SV_13909 PV_03125 V1_01407 SV_13110 V3_05209 HB_00905 SV_10013 SV_13916 PV_02058 SV_04605 SV_13719 PV_02284 SV_13007 SV_09927 V2_08202 HB_01214 SV_06808 V2_08715 SV_02319 SV_06819 PV_03534 VN_01109 VN_04407 SV_08802 SV_03714 SV_03102 V3_02409 V3_03403 VN_06206 PV_03336 HB_01502 HB_02510 V3_05211 VN_04406 SV_08501 SV_00904 VN_04519 SV_14628 SV_14622 SV_14806 SV_14526 HB_02417 SV_08117 HB_03606 HB_02513 SV_06816 SV_06805 VN_06103 SV_06501 SV_08715 V3_09302 SV_12902 V1_01409 PV_02056 SV_02322 V2_08803 SV_05918 SV_10007 V2_08209 PV_02056 PV_03449 SV_08718 V3_02506 SV_12226 SV_12504

kiñcid

561

iti niveditam etat. na api śabdasya nityasya īkṣate sā akṣa-jā matiḥ || punar vikalpayan -upalakṣitāḥ syuḥ. tathā hi punar vikalpayan sakṛj janayeyuḥ. no cen na kadācit kasyacit janayeyuḥ. na cet, na kadācit kasyacit -antara-karaṇe tad-avasthasya bhāvasya na taṃ karoti. na apy anya-kriyāyāṃ tasya -samāna-dharmāṇy api karaṇāni vyañjakāni na -vat || dur-labhatvāt samādhātur a-sādhyaṃ ayaṃ śabdān api kvacin niyuñjānaḥ phalam eva -hetavo na hetu-lakṣaṇaṃ puṣṇanti. yad api ’py a-vāraṇāt | prayoga-darśanād vā asya yat niṣiddhatvāt. na api tasya upalabhya-ātmanaḥ kasyacit kadācit kvacid viramet. tad dhi kasyacit kvacit kadācid viramet. tad dhi bhede vā pūrva-vat prasaṅgād iti. asti tāvat -santāna-avasthā-viśeṣa-śabdā ye samastāḥ yathā cakṣū-rūpa-āder vijñānasya. na vai yathā cakṣū-rūpa-āder vijñānasya. na vai vā. tathā ye hetu-phala-viśeṣa-bhūtāḥ iti gaditaṃ nānā-ekasmān na ced bhavet || na ca kā kasya pravṛttir nivṛttir vā iti yat paśyāmaḥ prabhede vā guṇa-antaram iti yat viśeṣe vā kathañcid ekatva-hānir iti yat -a-vyatireke vā ādyāyām api prasaṅga iti yat tadānīṃ niścīyate sarva-upakāraka iti na eva āśrayaḥ prasiddhaḥ siddha iti na ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat eva kiṃ na vyabhicārita iti cet, yat na artho bāhyo ’sti kevalaḥ || kasyacit tathā api bhinna eva eṣāṃ svabhāvaḥ, tena -niyogo na syāt, kāraṇa-śakti-pratiniyame hi nityaṃ sarve śabdā na śrūyante, api tu ’py uktaḥ. na ca saṅgraha-nirdeśe kaścid dhetur na anyaḥ svabhāvād ity atra na -hetutvāt. sā eva rāga iti cet. iṣṭatvān na eva kiṃ na janayati. na hy etasya arthāt evaṃ khyāpyate, na tu svayaṃ tathā, tadā na ity-ādi-vyavahāraḥ. na vai śaśa-viṣāṇaṃ bhavitavyam. yasya tu vinaśyato bhāvasya na iti kathaṃ vinaṣṭo nāma. nanv atra na tasya vyāptiḥ siddhā bhavati. nanu vijātīyād api ||160|| atha api pācakatvam iti sāmānyam eva anyathā api bhavan dharmiṇi hetur na na taj-janana-śakti-pratiniyama iti yat ta evam ucyante. na punar atra anyat pratītir yathā syād iti. na ca atra anugāmi yadā tarhy abhyupagamya vādaṃ viphalatayā na saṅketa-pratiniyamāt. na ca vicchinnaṃ ’pi bhaviṣyati. atha vā bhede hi kārakaṃ syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ tair yathā kathañcit prayuktair api yat |14|| sa punaḥ pratisaṃhārād vyutthita-cittaḥ na cikitsā-prayogataḥ || a-punar-bhāvataḥ sahakāriṇām apy a-paryāyeṇa jananam. yad api sahakāriṇām apy a-paryāyeṇa jananam. yad api -sat-sāmānya-vādinā kasyacid vyavacchedena a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na anyat a-jñaiḥ. tad ayaṃ sattā-vyatirekeṇa na anyat -bhāvataḥ kiñcid vikāra-jananaṃ kvacit | tāḥ || pratyakṣās tad-viviktaṃ ca na anyat na anye ’-tat-svabhāvatvād ity atra na eva iti na atra evam a-vacane ’pi pakṣe -puruṣa-vat. atra api śakti-puruṣayor na atiśaya-bhāg ity an-upātta-samam. yat

kiñcid āvaraṇam a-sāmarthyād ity apy uktam. kiñcid āsīn me kalpanā īdṛśī | iti vetti na pūrva kiñcid āsīn me kalpanā īdṛśī | iti vetti na pūrva kiñcid ity ekānta eṣaḥ. a-śrutir vikalatvāc cet kiñcid ity ekānta eṣaḥ. syād etat, na āvaraṇān kiñcid iti tathā-upalabdhy-ādi-prasaṅgaḥ. na api kiñcid iti. tad-a-tad-rūpa-a-karaṇāc ca kiñcid idānīṃ kāryaṃ syāt. na ca etad yuktam. kiñcid īritam | āyuḥ-kṣayād vā doṣe tu kevale na kiñcid īhituṃ yuktaḥ. tac ca sarvaṃ tyāga-āptikiñcid uttarā a-kāra-pratītir a-kāra-pratīteḥ kiñcid udaya-ātmakam || nirodha-dharmakaṃ sarvaṃ kiñcid upalambha-āvaraṇaṃ sambhavati. tasya sato kiñcid upalīyeta na vā yasya yatra kiñcit kiñcid upalīyeta na vā yasya yatra kiñcit kiñcid eka-svabhāvatve ’py aneka-pratyayakiñcid ekaṃ kāryaṃ kurvanti teṣāṃ tatra viśeṣakiñcid ekaṃ janakaṃ tat-svabhāvaṃ vā. kiṃ tu kiñcid ekaṃ janakaṃ tat-svabhāvam, kiṃ tu sāmagrī kiñcid ekaṃ sādhayanti sādhyante vā te ’pi sakṛt kiñcid ekam ekasmāt sāmagryāḥ sarva-sambhavaḥ | kiñcid etat. atha vā yadi kasyacit svabhāvasya kiñcid etat. avayava-viparyāsa-vacanam a-prāptakiñcid etat. kiṃ ca, atyanta-bheda-a-bhedau ca kiñcid etat. khasya svabhāvaḥ khatvam iti kiñcid etat. tasmād eka-upakārake grāhye na kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv ankiñcid etat. puruṣa-icchā-kṛtā ca asya paripūrṇā kiñcid etat, santi hy evaṃ-prakārā api vyavahārā kiñcid eva antar-vāsanāyāḥ prabodhakam | tato kiñcid eva kasyacit kāraṇam. tatra yo ’kiñcid eva kasyacit sādhanāya upādīyeta na aparam, kiñcid eṣāṃ pratipattau sahakāri pratiniyatam kiñcid doṣaṃ paśyāmaḥ prabhede vā guṇa-antaram kiñcid bādhakam. a-bhede tu syātāṃ nāśa-udbhavau kiñcid bādhitaṃ syāt. nitya-sukha-ātma-ātmīyakiñcid bhayaṃ paśyāmo yena taṃ pariharet. a-kṛtakiñcid bhavati iti iṣṭam eva. tasmāt svayaṃ kiñcid bhavati ity ucyate. api tv evam asya na kiñcid bhavati. tena na bhāvo bhavati ity uktam kiñcid bhavati na bhavaty eva kevalam ||277|| ity kiñcid bhavad dṛṣṭaṃ tad yathā gomaya-ādeḥ śālūka kiñcid bhavet. saty arthe tat-samavāyasya akiñcid bhāvayati na vibhāvayati iti na tadkiñcid yataḥ kutaścit syāt, taj-janana-śaktikiñcid yathā-varṇita-lakṣaṇaṃ dravyam asti tasya kiñcid rūpam asti. kevalaṃ tad-arthatayā te bhāvā kiñcid vakti, anyad vā yat kiñcit pralapati, tadā kiñcid vastv ākṣipyate, yasya abhidhānād vastukiñcid vastu-dharmatayā bhavet | a-bhede tu kiñcid vastu sāmānyaṃ syāt, yan-nibandhano ’yam kiñcid vākyaṃ pratīyeta, vinā vā varṇaiḥ, tair kiñcid vikalpayan sva-citta-dhārāḥ saṅkalayaty kiñcid vikāra-jananaṃ kvacit | kiñcid viparyayād kiñcid vijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ śālūka kiñcid vijātīyād bhavad dṛṣṭaṃ gomaya-ādeḥ śālūka kiñcid vidhīyate, kiṃ tarhy ekam agrato kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ kiñcid viparyayād agnir yathā kāṣṭha-suvarṇayoḥ || kiñcid vibhāvyate | yat taj-jñānaṃ paro ’py enāṃ kiñcid viruddham asti. ekatve tu tasya tatra eva kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ kiñcid virodha-darśanam iti na a-viruddha-vidhir kiñcid veda-adhyayanaṃ sarvaṃ tad-adhyayana-

kiñcid SV_07613 SV_11918 SV_06119 VN_03222 SV_14501 SV_10717 HB_02114 HB_00911 VN_03123 VN_03011 V3_05706 SV_03123 SV_17603 SV_01520 V2_09809 SV_15401 SV_15315 SV_01215 PV_03411 PV_02264 SV_17505 PV_04060 SP_00012 PV_03112 PV_03199 PV_03414 PV_03269 PV_04074 PV_03256 PV_04071 PV_04006 PV_03115 SV_01709 SV_01711 V2_10002 V2_10004 SV_11315 PV_03026 V1_01602 V1_00304 SV_07908 SV_16516 SV_08420 PV_03251 V1_02112 SV_02804 V1_01404 HB_01103 HB_00714 HB_03803 HB_03105 SV_14405 SV_05015 V3_12907 SV_11813 SV_12623 V3_08203 SV_05317 SV_08112 SV_02303 V2_08615 PV_03383 V2_05313 SV_02116 V2_09103

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pravartante. na hi teṣv a-tathābhūteṣu vācakatve pada-ādi vācakaṃ syāt. tac ca na yathā-bhūta-anujñānāt sarva-vyavahāreṣu na na pratijñayā hetor bādhanam. na ca ekam eva bhāva-nāśa-an-abhyupagamāt. yo hi vināśa iti tayor a-sakala-viṣayatvād āgamaḥ punar na svabhāvato ’-sthiti-dharmaṇo bhāvasya na ca. yadi svabhāvato naśvaro bhāvaḥ, tasya na na pratijñāyāḥ sva-vacana-virodho nāma na virodha iti na pratijñā-virodho nāma na hy asad-vyavahārasya kvacid aparaṃ grahaṇa-a-grahaṇe. na evaṃ niścayānāṃ iti. tena na yuktam anena kasyacid vacanena -viśeṣa-hetavaḥ puruṣā yena vacana-ādeḥ -viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ syāt sarvo hetur ato ’nvayī ||291|| yat -ātmasv abhāva-sādhikā ity uktam. tena yat a-dṛṣṭyā nivṛttiḥ syāc cheṣavad vyabhicāri || mandaṃ tad api tejaḥ kim āvṛtter iha sā na buddher na ca anyasya santi tāni na yanti pramāṇaṃ yady evam a-pramāṇam atha iha ’n-ukto ’pi vā hetur viroddhā vādino ’tra || yoga-upādhī na tāv eva kārya-kāraṇatā atra paścād apy abhāvaś cet sa eva anityatā na tāsv a-krama-ābhāsāḥ kramavatyo ’parāś ca -an-arthau na yena stas tad-a-dṛṣṭaṃ karoti -avabhāsinor grāhyaṃ cetasos tad a-bhedi kathañcid anyaṃ sa punar grahītuṃ labhate na -lāghavāc cet tat-tulyam ity a-saṃvedanaṃ na ’-sādhyas tadā a-sādhyaṃ bādhamānaṃ virodhi yayā āgamo grāhyo grāhikā asya api sā na sattā sa ca sambandho nityau kāryam atha iha aśvavān iti martyena na bhāvyaṃ gomatā api | gomān ity eva martyena bhāvyam aśvavatā api aśvavān iti martyena na bhāvyaṃ go-matā api | gomān ity eva martyena bhāvyam aśvavatā api enam abhivyanakti. sa tarhi siddha-upasthāyī kāryaṃ sva-hetutaḥ | sambadhyate kalpanayā na vyaktir buddhir artha-ātmā iti cet, sa yatra prāg dṛṣṭās tatra smṛtim ādadhati. sā antareṇa adṛśya-rūpatvāt. api ca anena deśa-kāla-svabhāva-viprakṛṣṭānām arthānāṃ hi svabhāvā bhāvānāṃ paryanuyogam arhanti, tad-a-tad-rūpa-hetu-jāḥ | tat-sukha-ādi tad-a-tad-rūpa-hetu-jāḥ | tat sukha-ādi | anyathā dharmiṇaḥ siddhāv asiddhaṃ eva sarva-prāṇinām indriya-buddhir iti -kāritā, yataḥ – ’yam eko ’pi samarthaḥ a-pūrvam artha-kramam āśrayata iti -rājya iva rājā tapo-vanaṃ gacchati iti iti cet, idam eva asmābhir ucyamānaṃ eva tad bhavati. tac ca prāg eva asti iti bhidyamānās tādṛśaṃ pratyayaṃ janayanti iti vādinā api tad-deśa-sannidhir iṣyata eva iti sampradāya-sahitasya liṅgatvam iti cet. tat apauruṣeyatva-sādhane te tulyāḥ sarvatra iti gamyo ’stu, tāvatā kārya-parisamāpteḥ. aparādhaḥ kṛto yat tan na upakurvanti. eva upayujyata iti kiṃ na iṣyata iti niyama-ayogāt. sā ca yogyatā hetu-bhāvāt niyama-ayogāt. sā ca yogyatā hetu-bhāvāt artha-saṃsarga-bhājanam | sārūpyāt tat mahato ’pi mahīyaso yad avamanyata iti vā sa eva asya sva-ātma-bhūto ’nityatā iti vā sa eva asya sva-ātma-bhūtā anityatā iti

kiñcid vyatiriktam a-vyatiriktaṃ vā sāmānyam asti. kiñcid vyatireka-a-vyatireka-virodhāt. tasmād kiñcid vyāharet, vyāhārasya avadhāraṇakiñcin na asti iti bruvāṇaḥ kaścit tat-samuccayakiñcin na ity āha, sa kathaṃ tato bhāva-nāśam kiñcin na vyāpnoti. tan-nivṛttiḥ kathaṃ na gamikā kiñcin nāśa-kāraṇaiḥ. sthiti-dharmaṇo ’pi kenacit kiñcin nāśa-hetunā, svayaṃ tat-svabhāvatayā eva kiñcin nigrahasthānam. na ca na asty ātmā ity kiñcin nigrahasthānam. syād etat, asaty api kiñcin nibandhanam asti. sa ca anena a-sakṛd kiñcin niścinvato ’py anyatra a-niścayena kiñcin niścetum. tasmān na tan-nivṛttyā api bhāva kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam kiñcin mithyā-arthaṃ tat sarvaṃ pauruṣeyam iti kiñcin mithyā-arthaṃ tat sarvaṃ pauruṣeyam ity akim | (18ab) yathā pakvāny etāni phalāny evaṃkim | tanutvāt tejaso ’py etad asty anyatra apy a kim | dhāraṇa-preraṇa-kṣobha-nirodhāś cetanākim | na hy ekaṃ na asti satya-arthaṃ puruṣe bahu kim | na hi tasya ukti-doṣeṇa sa jātaḥ śāstrakim | bhedāc cen nanv ayaṃ śabdo niyoktāraṃ kim | ṣaṣṭhy-ādy-ayogād iti ced antayoḥ sa kathaṃ kim | sarva-artha-grahaṇe tasmād a-kramo ’yaṃ kim || tasmāt saṃvid yathā-hetu jāyamāna-arthakim || tasya a-viśeṣe bāhyasya bhāvanākim || dṛṣṭer vipratipattīnām atra akārṣīt svayaṃ kim || na ca ekayā dvaya-jñānaṃ niyamād akṣakim || pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ śabdo kim || prākṛtasya sataḥ prāg yaiḥ pratipatty-akṣa kim || yasya abhāvaḥ kriyeta asau na bhāvaḥ prāgkim ||24|| sannidhānāt tathā ekasya katham kim ||25|| tasmāt svabhāva-pratibandhād eva hetuḥ kim ||70|| sannidhānāt tathā ekasya katham kim ||71|| ity antara-ślokau. tasmāt svabhāvakim a-kāraṇaṃ poṣyate. nanv iyān sambandhasya kim a-kāryaṃ kathañcana || anyatve tad akim a-buddhi-janmā buddhiṃ gamayet, pratibandhakim a-śabda-liṅgā svayaṃ kathañcid anusmarato na kim a-sambhavad abhisamīkṣya evaṃ bahv-āyāsaḥ kim a-sambhavī dṛṣṭaḥ. na hi tat-pratikṣepakim agnir dahaty uṣṇo vā na udakam iti. etāvat tu kim ajñānaṃ vijñāna-a-bhinna-hetu-jam || sa-arthe kim ajñānaṃ vijñāna-a-bhinna-hetu-jam ||22|| tadkim ataḥ param ||47|| iti saṅgraha-ślokaḥ. kvacid kim atra anyena sādhanena. na ca imāḥ kalpanā akim atra asmābhir ity apare nivarteran. te hi nir kim atra kāraṇam. tasmān na prameya-vacanena kim atra brūmaḥ. puruṣa-pratibhā-kṛte ca kim atra-bhavataḥ paruṣam iva ābhāti. tasmāt tīra kim atra sāmarthyaṃ vahny-ādīnām. tasmāt tad-ankim atra sāmānyena. yathā-bhāvam eva a-saṃsṛṣṭakim an-iṣṭam. a-kriyasya eka-vyakti-sambandhino kim anayā paramparayā. sa eva sampradāya-apekṣo kim anena pariśeṣitam. tathā ca sarvo vyavahāro kim antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena kim antar-gaḍunā sāmānyena. yathā-sambhinnānām kim antarāle ’n-arthikayā śaktyā. tasmāc chaktir kim anyat. tasmād eka-deśa-kāla-parihāreṇa anyakim anyat. tasmād eka-deśa-kāla-parihāreṇa anyakim anyat syād dṛṣṭeś ca yamala-ādiṣu || ādya-ankim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva kim anyayā. svabhāvena vā a-calasya artha-antarakim anyayā, svabhāvena vā a-calasya artha-antara-

kim SV_05325 VN_03815 SP_00024 SV_08924 SV_08922 V3_07307 SV_01614 SV_07811 SV_12605 V3_09709 HB_03416 SV_10605 V3_06806 SV_15204 SV_15621 VN_00620 SV_14523 HB_03511 PV_03189 PV_03433 V3_10106 PV_04056 V3_02203 PV_04175 PV_04254 SV_03705 PV_04011 V3_00402 PV_02068 SV_14718 VN_00803 PV_03411 VN_05209 SV_07206 PV_03279 V1_02613 PV_02036 SV_10019 V2_08305 SV_14208 SV_07415 PV_03241 PV_03177 SV_10511 SV_08908 VN_01111 SV_01617 V1_00610 VN_00725 V1_02408 SV_07916 SV_09421 V3_07303 V3_09812 V3_12311 V3_10206 SV_12109 V1_03010 HB_01701 HB_03804 SV_09608 V3_07607 V3_01701 SV_08109 SV_11310

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upakāre ’pi tatra eva tat-pratibandha iti tasya tad eva ādyaṃ nigrahasthānam iti ’sya nirucyatām | vibhāga-yoga-gatibhiḥ ayam ahrīkaḥ syād uṣṭro dadhi syān na iti so ’pi kiṃ na karoti. etena eva yad ahrīkāḥ avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ sa-apekṣya-siddhyā prasiddhir ucyate. sambadhyate ’pi na | tad-deśinaṃ ca vyāpnoti api keṣāñcid anāditvād asti iti eva bādhane tad-bhāva-pramāṇa-a-pratītau vā hetur na sādhya-dharmiṇy eva iti cet, tat vyavasthitāḥ sad-asattvaṃ cintayanti, vyavasthitāḥ sad-asattvaṃ cintayanti – lokasya sva-icchā-kṛta-saṅketa-anuvyavahārāt syāt. na ca nityeṣv etad asti ity uktam. tat -arthakriyā-kāriṇa eka-śabda-vācyā bhavantu, ’yaṃ tattva-anyatva-vikalpas tulyaḥ. tadā bādhā-anupalabdhau prayoktavyaḥ. sa | bhedaś ca a-samito grāhyaḥ smṛtis tatra -nibandhanam | siddhaṃ tat svata eva asya vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, -uttarā sthitiḥ || a-sambaddhasya dharmasya sthitiḥ ||15|| a-sambaddhasya dharmasya evaṃ prakīrtayet | dṛṣṭānta-ākhyānato ’nyat sā tv ekā eva dvayor api || bhinna-a-bhinnaḥ -puruṣa-viśiṣṭā sattā nagaram iti cet. | sambaddhaṃ vastutaḥ siddhaṃ tad asiddhaṃ iti. tad vastutaḥ siddha-lakṣaṇam asiddhaṃ -ādīnāṃ gamana-pratibandhataḥ | a-gatīnāṃ adṛśyatve ’pi na tad-rūpaṃ jñānam iti kasya tad-vivekena buddhau svarūpeṇa pratibhāsena bhedena bhāsanam || mandaṃ tad api tejaḥ nāma nigrahasthānam. a-pratyuccārayan iyaṃ sthitir ity a-pratītiḥ. jananaṃ cet | a-bhinna-ābhe vibhinne ced bheda-a-bhedau | a-bhinna-ābhe vibhinne ced bheda-a-bhedau yad dṛṣṭaṃ pratisandhāna-śaktimat | ’sya kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ ’sya kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kāṣṭhasya darśanam ||269|| a-vināśāt (270aʼ) punar an-āsādya paraṃ nityaṃ tat-svabhāvaṃ | karmaṇy aindriyam anyad vā sādhanaṃ -jāḥ || rūpaṃ rūpam iti īkṣeta tad dhiyaṃ sādhya-dharmeṇa vyāptaṃ sādhanam icchan vā pṛcchann artha-antara-upakṣepeṇa tatra svayam abhyanujñāyete, tad eva paro bruvāṇaḥ eva ātmanaḥ syāt. taṃ tena pratyācakṣāṇaḥ iti cet, nanu tad eva idaṃ paryanuyuktam – eka-rūpā rūpa-ādayaḥ sarva-samudāyeṣv iti. iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. cet. vyaktibhya eva tarhi sa pratyayo ’stu. -prameyatvaiḥ so ’pi siddha eva. tat -prameyatvaiḥ so ’pi siddha eva. tat anvaya-a-dṛṣṭer asiddhir iti cet, tat eva prāṇa-ādaya ātmānaṃ gamayanti iti cet, ’nitye sādhye dharmiṇi sidhyet. tat api tad eva uttaram, evam apauruṣeyatve ’pi -adhigatiḥ. sā hi jñānam, tac ca phalam iti kasyacit svabhāvasya abhāva-virodhāt. tat brūmaḥ. puruṣa-pratibhā-kṛte ca sādhanatve abhāvād na pratiṣedha-viṣayatā iti cet. tat abhāvād a-pratiṣedha-viṣayatā iti cet, tat vidhīyamānasya vikalpa-samuccaya-ayoge -prasaṅgāt. tasyāṃ tasya upayoga iti cet anyathā viparyasyante. tena a-doṣa iti.

kim anyas tat-karaṇāt tad-upakārī. tad-apekṣasya kim anyair a-śakya-paricchedaiḥ klība-pralāpakim anyair gamana-ādibhiḥ || teṣu satsv api tasya kim apy a-ślīlam ayuktam a-heya-upādeyam akim apy a-ślīlam ākulam | pralapanti pratikṣiptaṃ kim apy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ kim apy asya kāraṇam asti iti. na tv evaṃ-bhūtam kim apy etan mahā-adbhutam ||154|| ity antarakim apauruṣeyatvena. sati vā veda-vākyānām eva kim abhivyakti-vādena. tasmāc chāstra-āśraya eva kim ayaṃ tapasvī ṣaṇḍham udvāhya putraṃ mṛgayate. kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāvakim ayaṃ pradhāna-śabda-pratibhāsy artho bhāvakim ayaṃ lokaḥ sva-saṅketam anuvidadhad evaṃ kim ayam a-samartho ’pekṣyata ity anapekṣāḥ sadā kim artha-antara-kalpanayā. bahavo ’pi hy ekakim artha-antara-bhāve bhāvo na dṛśyate, ’n-artha kim arthaṃ prayujyate. sādhya-siddhy-artham. sa kim arthikā || sāmānya-mātra-grahaṇe bheda-apekṣā kim arthena upanīyate || sarva-ātmanā hi sārūpye kim asiddham, yad-arthaṃ hetur ucyate. na vai kim asiddhau na sidhyati | hetus tat-sādhanāya kim asiddhau na sidhyati | hetus tat-sādhanāya kim asty atra artha-anudarśanam || viśeṣe bhinnam kim asya ātmā bhinno ’tha dravatā katham | akim asyā nir-atiśayāyā viśeṣaṇam, sattāyāś ca kim ātmanaḥ || pareṇa apy anyato gantum ayuktaṃ kim ātmanaḥ. pareṇa apy anyataḥ pratipattum kim ādhārair guṇa-sāmānya-karmaṇām || etena kim āyattā pratipattiḥ. na ca yad yad āyattākim āvaraṇam. pratibhāsamānāś ca vivekena kim āvṛtter iha sā na kim | tanutvāt tejaso ’py kim-āśrayaṃ para-pakṣa-pratiṣedhaṃ kuryād iti. kim āśrayeṇa apekṣitena an-upakāriṇā. apekṣā iti kim āśrayau || tiras-kṛtānāṃ paṭunā apy ekadā kim āśrayau ||27|| iti saṅgraha-ślokau. ayokim āsīt tasya yan na asti paścād yena na kim ity apekṣyata iti siddhā vināśaṃ praty kim ity apekṣyata iti siddhā vināśaṃ praty kim ity artha-antarād artha-antara-janmani kim iti indriyam apekṣate. na hi tasya kevalasya kim iti iṣyate || sakṛd-bhāvaś ca sarvāsāṃ dhiyāṃ kim iti īkṣate | asti ca anubhavas tasyāḥ so ’kim iti dṛṣṭāntena pratyāyyo vyāpya-nirdeśād eva kim iti dvi-mukha-buddhiḥ kriyate. tasmād yo ’sya kim iti na anumanyate. tasya nir-anvaya-upajanana kim iti prativyūḍho ’nupalambhasya a-sādhanatvād kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād kim idaṃ paraspara-vivikta-rūpa-pratibhāsakim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. kim idānīṃ karmaṇā anyena vā. bhinnam a-bhinnakim idānīṃ jñeyam asti iti siddhir astu. tathā kim idānīṃ jñeyam asti iti siddhir astu. tathā kim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā. kim idānīṃ nairātmyād vyatirekasya phalam. sa hi kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. kim idānīṃ pauruṣeyam ity-ādi. tathā hy anyo vā kim idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir kim idānīṃ mātā ca vandhyā ca, ko vā asya kim idānīṃ vastutaḥ sādhanam a-sādhanaṃ vā. sa ca kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet. kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet, kim idānīṃ vidheḥ sāmarthyam iti riktā vācokim idānīṃ śaktyā. śakty-upayogāya śaktykim idānīṃ saṅketena. sa hi sambandho yato ’rtha-

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sādhanam upanyastaṃ tac cen na sādhyam, -tad-dharmā dharmī ity ucyata iti. tat -abhivyakti-virodhād aikyam iti cet, tat cintitam etad yathā na teṣu sambhavati. tat vinaśyati iti. yadi sā sarvadā an-atiśayā nigṛhīta eva hetvābhāsa-abhidhānād iti cet, parityajya akṣiṇī nimīlya cintaya tāvat – teṣāṃ tathā an-iṣṭer iti cet. śabdaḥ || nivṛttir yadi tasmin na hetor vṛttiḥ ||15|| nivṛttir yadi tasmin na hetor vṛttiḥ ’nubhūyeta ko doṣo na eva kaścana | idam eva upakāre ’py avaśyam ayaṃ vikalpo ’nveti, sa iti. bādhā-anupalambhe sāmarthyam iti cet, an-ākṣepān na te kasyacid aṅga-bhūtā iti tad-viśeṣa-nirākṛteḥ | codito dadhi khādeti sarvaṃ pṛthag iti. yadi dṛṣṭānta-prayogaḥ dhiyoḥ | nānā-arthā kramavaty ekā saṃyogaḥ. tābhyāṃ jananāt samavāyād vā. sa saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa iti cet, tā avasthāḥ sā ca śaktiḥ, sa ca na iṣyate | tataś ca bhūyo ’rtha-gatiḥ sa ca na iṣyate | tataś ca bhūyo ’rtha-gatiḥ -vastu-svabhāva-anukarṣiṇī proktā syāt. tat eva tāvat sannihita-sakala-sahakārī kāryaṃ -utpādayat kiñcitkaraṃ nāma. akiñcitkaraṃ ca niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti ayuktam iti cet. a-vitatha-vyakti-niyame kāṣṭha-vināśa-hetuḥ. sa vināśo ’gni-janmā janya-janaka-bhāvāś cet. agner iti bheda-vad eka-pratyaya-ayogāt. nityasya ca -janmani syāt. anyathā an-ādheya-viśeṣāṇāṃ saṃsthānaṃ vā tad-ādheya-ātmakaṃ prakṛtyā ca, tat-kāriṇām a-tat-kāri-bheda-sāmye na | tatra ekas tattva-vin na anya iti bhedaś ca || vyatireke ’pi tad-dhetus tena bhāvasya -tyāgāt pratijñā-hānau viśeṣa-pratiniyamaḥ vidyeta kiñcana | yad akiñcitkaraṃ vastu anya-sahitaḥ karoti, na kevala iti cet, arthaṃ prayujyate. sādhya-siddhy-artham. sa iṣṭaḥ, āhosvid a-pradarśita-pratihetuḥ. samānam iti pratyeyam atha anyad eva. kathañcid ekatva-hānir iti yat kiñcid etat. sarveṣāṃ puruṣa-kriyā na vā kasyacit. anumeya-anvaya-vyatireka-liṅgatvād asyāḥ. pratibhāta iti pauruṣeyo bhāvānāṃ saṃśleṣaḥ. iti, na hi śakter ātma-a-pariṇāma iti, śaktiḥ, evaṃ tad eva ekaṃ vijñānaṃ kurvantu. -anuṣṭhānād a-sannidher na artha-an-arthau. iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. eva artha-pratītiṃ janayanti iti nyāyyam. tato ’pi kathañcid vipralambha-sambhavāt. api kārya-utpatti-prasaṅgād ity uktaṃ prāk. ’py anyatra pramāṇa-a-saṃvādiny an-iṣṭatvāt. artha-antareṇa śliṣyato viśeṣa-abhāvāt. -abhāvāt siddham a-vikalpakaṃ pratyakṣam. a-nivṛttiṃ manyamānas tat-pratiṣedham āha. saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. vivāda-āśraya iti na upanyasanīya eva syāt. śabda-prayogāt, tad-abhāve tad-ayogāt. pācaka iti. tasya karma-nimittatve proktam. tāny enam apara-pratyaya-sannidhāna eva a-grāhyatāṃ vrajet | rūpa-ādi-buddheḥ ca sarva-ātmanā niṣpanna-avasthāyām iva dharma-antaraṃ nivartate prādur-bhavati ca,

kim idānīṃ sādhyam. tathā ca viparyaya-siddhir kim idānīṃ hetoḥ sāmarthyam a-bādhayā eva sādhyakim idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir kim idānīm a-nimitte te syātām. na a-nimitte, kiṃ kim idānīm atiśayavad yat kṛto ’yaṃ vyavahārakim idānīm uttara-pratijñā-sannyāsa-apekṣayā, kim iyatā pratītiḥ syān na vā iti. bhāve vā kiṃ kim iṣṭas tat-samāna-dharmā. na ca asya kaścid kim iṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ kim iṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ kim uktaṃ syāt sa bāhyo ’rtho ’nubhūyate || yadi kim upakāro ’rtha-antaram āhosvit tad eva iti. kim upalambho bādhāṃ vyāpnoti, yena tan-nivṛttau kim upādhayaḥ. lakṣita-lakṣaṇād a-doṣa iti cet kim uṣṭraṃ na abhidhāvati ||182|| tathā hy uṣṭro kim ṛjunā eva tat-prayoga-krameṇa na prayukto kim eka-arthā a-kramā aparā || vaiśvarūpyād kim ekatra eva na samavaiti janyate vā, tasya akim ekatra na samavaiti janyate vā. tasya akim eko bhāva āhosvin nānā. ekaś cet, katham kim etad dviṣṭa-kāmitam ||321|| na prasiddhir kim etad dviṣṭa-kāmitam ||40|| atha prasiddhim kim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ kiṃ karoti. kurvan dṛṣṭaḥ, tena karoti iti brūmaḥ. kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭakiṃ kasya sādhanam, yad-artham avyabhicāraś kiṃ kāraṇam. tasmād yathārtha-vyakti-niyama-vat kiṃ kāṣṭham eva, āhosvid artha-antaram. agner kim. kāṣṭhād eva bhāvāt. tad-apekṣād utpatter akiṃ kurvāṇa ādhāraḥ syāt. tasya tatra samavāyād kiṃ kurvāṇaḥ prayojakaḥ | (296ab) yena tataḥ kiṃ kulālam apekṣanta iti cet, na, tataḥ kiṃ kṛtaḥ | (95ab) yām arthakriyām adhikṛtya ayam kiṃ-kṛtaḥ | tadvat puṃstve katham api jñānī kiṃ kṛtam | a-vināśa-prasaṅgaḥ sa nāśa-hetor mato kiṃ kṛto ’nena prakāreṇa pratijñāṃ tyajataḥ kiṃ kenacid apekṣyate ||279|| sati hi kārye kiṃ kevalasya sva-kārya-karaṇe ’-samarthaḥ kiṃ kvacid bādhāyām api satyāṃ sādhyaṃ sādhayed kiṃ ca ataḥ. yady a-sambhavat-pratihetur hetuḥ, a kiṃ ca ataḥ. yadi svalakṣaṇaṃ kathaṃ vikalpasya kiṃ ca, atyanta-bheda-a-bhedau ca syātāṃ tadvati kiṃ ca, ātma-mṛc-cetanā-ādīnāṃ yo ’bhāvasya akiṃ ca, ānupūrvyāś ca varṇebhyo bhedaḥ sphoṭena kiṃ ca, āśraya-vināśān naṣṭe sambandhe sa śabdaḥ kiṃ ca idam uktaṃ bhavati pariṇāma iti. kiṃ ca, kāryaś ca tāsāṃ prāpto ’sau jananaṃ yad kiṃ ca kramasya artha-antaratve ’n-arthakiṃ ca, dṛṣṭā ayuktir a-dṛṣṭeś ca syāt sparśasya kiṃ ca, dhvanayaḥ sammatā yais te doṣaiḥ kair apy kiṃ ca, parimita-vyākhyātṛ-puruṣa-paramparām eva kiṃ ca, pratibhāso ’pi bhedakaḥ | an-anya-bhāk (17 kiṃ ca, yady atyanta-parokṣe ’rthe ’n-āgama-jñāna kiṃ ca, varṇā nirarthakāḥ santaḥ pada-ādi kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ kiṃ ca, viśeṣasya vyavaccheda-hetutā syād akiṃ ca, vyatireky api hetuḥ syāt (18c) na idaṃ kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nirkiṃ ca, sad-asat-pakṣa-bhedena śabda-artha-ankiṃ ca, sad-asat-pakṣa-bhedena śabda-artha-ankiṃ ca, sthity-abhāvāc ca karmaṇaḥ | (158b) na hy kiṃ janayanti, kadācid anyathā api syuḥ. tataś ca kiṃ jātaṃ paścād yat prāṅ na vidyate || sati svakiṃ jāyate. sādhana-vaiphalyaṃ ca, sādhyasya kiṃ tat tad eva avasthitaṃ dravyaṃ syāt, tato

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kasmāt sākṣād vyaktiṣv eva na niyujyate. asya nanv etāvat prayojanam | śabdānām iti ||210|| arthakriyā-a-samarthasya vicāraiḥ ’nugamyate | hetor vaikalyatas tac cet -arthe dṛṣṭānta ucyate, so ’rthaḥ siddha iti || kuryāc ced dharmiṇaṃ sādhyaṃ tataḥ ’rthakriyā-bheda-mātreṇa sattā-bheda iti, apy ekaḥ samuccaya-rūpaḥ sādhayitum iṣṭaḥ, -avyabhicārād artha-saṃvādanaṃ pratyakṣasya, eva iti na virodhaḥ. etena sattā vyākhyātā. -priya iti. na artha-jñānaṃ buddher liṅgam, vai sarvatra atiśaya-utpādanaṃ saha-kriyā, -abhāvād viśeṣa-utpattāv a-sahakāriṇaḥ syuḥ, -kramāḥ syuḥ, anye yathā-iṣṭa-parāvṛttayaḥ, bhinnayoḥ pratibhāsanāt samānā iti pratītiḥ, kasyacid vyavacchedena kiñcid vidhīyate, -śaktyā eva dhvanayati iti. na asty etat, bhedād iti. na bhedo janana-virodhī, na vai pratibandha eva liṅga-lakṣaṇam, -svabhāvo niyato ’rtheṣu, yatas tadutpattiḥ. viśeṣaḥ. satyam asti. na kevalaṃ tayor eva. ca tāni karmāṇi pācaka-śabdena abhidhīyante, bhāvānām asmad-darśanāt kārya-kriyāṃ brūmaḥ. eva vyatirekād agnir auṣṇyaṃ na gamayet. tad yam api gṛhṇāti tan na niścayena, prasādhya tad-abhāvaṃ pratipadyate. -yoge ’py anyatra sa eva ayam iti bhavati, |54|| na hi viṣaya-sattayā viṣaya-upalambhaḥ, na hy ekasmin pratibhāse samānā iti yuktam, tad iha iti. na ca evaṃ pratyabhijñānam, vai vyaktiḥ sāmānyasya saṃskārād vyañjikā, iti na sarva-anya-dharma-yogini pratītiḥ, | (261ab) na varṇānāṃ rūpa-ānupūrvī vākyam. vai sādhya-asiddhi-mātreṇa sarvo vipakṣaḥ, tarhi tato nānā-bhāvād evaṃ-bhāvo bhavati, abhāvāt tatra kasyacid abhāva-a-pratipattiḥ, -sthiteḥ. hantā hi caitrasya na nāśa-kalpaḥ. eva dharmaḥ, na api dravyād artha-antaram, na vai sambandhasya na asti iti niṣedhaḥ, idānīm a-nimitte te syātām. na a-nimitte, brūmo ’nekam eka-kārya-kṛn na bhavati iti, na prāṅ nityo bhūtvā paścād anityo bhavati, kriyete, teṣāṃ sarvadā tādavasthyāt, prayogaḥ, na api hetoḥ, yena virodhaḥ syāt, -prāmāṇyāt kasyacid vyākhyānam abhiniviṣṭāḥ, na hi paryudāsa eva eko naño viṣayaḥ, sāmarthyam. na ca bādhā-abhāvo ’-bādhā. daṇḍa-āder nivṛttau bhāvena bhavitavyam iti. vai puruṣa-samayān mantrebhyo ’rtha-siddhiḥ, na vai mṛd-ātmani ghaṭasya prādur-bhāvaḥ, na ca etad upalabdhy-āśrayā kāryatā-sthitiḥ. brūmo ’nyasya taj-janakaṃ rūpaṃ na asti iti, -vacanād a-niścaya-utpatter duṣṭa-vacanaḥ, ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, -antaram eva śabda-rūpaṃ vākyam apauruṣeyam. – sarvo ’-pakṣaḥ kṛtako ’nitya iti, -pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, sambhavena nairātmya-vyāvartanād ātma-gatiḥ, -dhānam. na vai paras tad anityatvam āha, ca dharma-antara-samāveśāl loke pratīyate, pūrva-pratijñā-sādhanāya uktaṃ bhavati, a-vācyā eva syāt. na uttara-ajñānam ajñānaṃ vijñāna-utpattāv api sāmānyaṃ tad-dhetuḥ, yukte virodha-sambhavāt. na darśana-mātreṇa, -mātram apahnute, yatas tena pratirudhyeta,

kiṃ tatra anyena vyavadhinā. ānantyāc ced idaṃ kiṃ tatra sāmānyena apareṇa vaḥ ||97|| nanu uktaṃ kiṃ tad-arthinām | ṣaṇḍhasya rūpa-vairūpye kiṃ tad eva atra na uditam || tad-dhī-vad grahaṇa kiṃ tad-vacanena tadā. tat-pradarśane ’pi kiṃ kiṃ tan na śakyate | kasmād dhetv-anvaya-abhāvān kiṃ tarhy a-dṛṣṭa-arthakriyā-bhedena. yā kiṃ tarhy abhāva eva eka-aneka-pratiṣedhāt. ataḥ kiṃ tarhy artha-darśanād iti cet, tat punar artha kiṃ tarhi idānīṃ vināśe ’napekṣāyāḥ sāmarthyam, kiṃ tarhi indriya-arthāv iti cet, avyabhicārī kiṃ tarhy eka-artha-karaṇam api yad bahūnām, kiṃ tarhy eka-arthakriyā api. sā api na bhaven kiṃ tarhy eka eva trailokye ’-kāras tathā gakiṃ tarhy eka-kāryatā | sādṛśyam (108ʼbcʼ) kiṃ tarhy ekam agrato vyavasthitaṃ vastu kiṃ tarhi kenacit prayojanena kecic chabdāḥ kiṃ tarhi kaivalyam. tena ekena sahitā janayanty kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca darśanam. kiṃ tarhi jñāpana-śaktir ayam asya eva pratipādaka kiṃ tarhi ḍiṇḍika-purāṇa-itarayor api. na ca svakiṃ tarhi tat-karma-āśrayo dravyam. tasya karmakiṃ tarhi tat-kriyā-dharmāṇaḥ svabhāvata eva te. kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam akiṃ tarhi tat-pratibhāsena. tan na niścaya-akiṃ tarhi tad-anyaṃ pratipadyamāna eva tadkiṃ tarhi tad iha iti. na ca evaṃ pratyabhijñānam, kiṃ tarhi tad-upalambha-sattayā. sā ca akiṃ tarhi tad eva iti. dvayasya grahaṇād a-doṣa kiṃ tarhi tad eva idam iti. tan na tad ekam kiṃ tarhi tad-grāhiṇa indriyasya. so ’py añjanakiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nyakiṃ tarhi tad-vyakteḥ. sā yathā-sva-varṇakiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity akiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv kiṃ tarhi tādṛśo ’nupalambhasya eva abhāvāt. atra kiṃ tarhi daṇḍa-ādi-kalpaḥ. nāśa-kalpaṃ hy asya kiṃ tarhi dravyasya sanniveśo ’vasthā-antaram, kiṃ tarhi na iha ghaṭo na idānīṃ na evam ity kiṃ tarhi na bāhya-tattva-nimitte. yathāsvaṃ kiṃ tarhi na bhinneṣv artheṣv arpita-tad-ākārā kiṃ tarhi paścād api nitya eva, eka-svabhāvatvāt. kiṃ tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam kiṃ tarhi pratipādita-artha-upadarśanena kiṃ tarhi pramāṇa-antara-saṃvādāt. bahuṣv api kiṃ tarhi prasajya-pratiṣedho ’pi. na hi tasya kiṃ tarhi bādhā-anupalabdhiḥ. sā ca puruṣasya kiṃ tarhi bhāva-abhāvasya atyanta-anupalabdhikiṃ tarhi bhāva-svabhāva eṣa yad ime kathañcin kiṃ tarhi mṛd-ātmā eva kaścid ghaṭaḥ. na hy ekas kiṃ tarhi yat saty eva bhavati iti sattā-āśrayā. kiṃ tarhi yad ekasya taj-janakaṃ tad anyasya na kiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasya kiṃ tarhi yo ’yam upalambho na asti ghaṭa iti, kiṃ tarhi varṇa-anukrama-lakṣaṇaṃ hi no vākyam. kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ kiṃ tarhi vastu-sthityā. sā ca evam a-śakyakiṃ tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor kiṃ tarhi vivakṣita-dharma-an-āśrayo vastu. anyakiṃ tarhi viśeṣaṇam. aindriyakatvasya hetoḥ kiṃ tarhi viṣaya-ajñānam, a-jñāte hi viṣaya kiṃ tarhi vyaktīnām ekāṃ kāñcid apekṣya vijñānam kiṃ tarhi vyatirekād api. tad-abhāvād an-anyakiṃ tarhi śaśa-sambandhi. yady evaṃ sambandho na

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’nyo vā kaścid bhāvasya bhavati ity āha. na vai tad-upakāra-kṛto ’yaṃ vyapadeśaḥ, ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ, api ca, na mantro nāma anyad eva kiñcit. ’pauruṣeyāc chabda-artha-sambandhāt, a-prayuñjāno vā śabdān duḥkham āsīta, na vai tan-niṣedha-mātram a-sapakṣaḥ, pravṛtta āgame pramāṇa-antaram anviṣyate, asti. na vai viparyaya-prāptyā eva dūṣaṇam, tad-apekṣa-pratītayas tu na vastu-svabhāvāḥ, pravartanīyo vyavahāro yena a-niyataḥ syāt, -pratilambhaṃ sāmānyasya vyaktiṃ brūmaḥ, tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, idaṃ na upalabha iti yato ’bhāva-vyavahāraḥ, bhavati. tan na kenacid bhavatā sa naṣṭaḥ. sādhanāya ucyamānā pratijñā-antaraṃ bhavati, so ’yaṃ viśeṣo na sādhya eva vyāhanyate. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, eva na api tata upakāram anubhavanti. ’-kārakāḥ syuḥ. paryāyeṇa atha kartṛtvaṃ sa -saṅkarāt | a-doṣaś cet tad-anyo ’pi dharmaḥ -kāraṇam | snehaḥ sa-doṣa iti cet tataḥ tadā tat-sahitā gṛhyanta iti. tad ekaṃ vastu janakāḥ, na punas teṣāṃ viśiṣṭam eva rūpaṃ vayaṃ kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ. vayaṃ kāraṇānāṃ sahakārīṇi pratikṣipāmaḥ, yaḥ kramaḥ | na hi sneha-guṇāt snehaḥ ca svalakṣaṇa-upādānatā sādhyate. sādhyatām, -abhāvān na iha sattā-sādhane pratiṣedhaḥ, asati viṣaye ’-prayogāt. yuktam etat, na ca eteṣāṃ bheda-mātraṃ gamyate, -pariṇāmo vyaktir na apy āvaraṇa-vigamanam. vai duḥkha-samudbhavaḥ || duḥkhasya vedanaṃ prāk sakṛd vaktavyaṃ paścād dūṣaṇam iti, sāmarthyān na bhavati prasiddhiḥ. evam etat. ca na vināśo nāma anya eva kaścid bhāvāt, ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, na vai bāhya-apekṣā eva bhrāntayo bhavanti, -abhāvān na iha sattā-sādhana-pratiṣedhaḥ. na vai kiñcid ekaṃ janakaṃ tat-svabhāvam, na vai kiñcid ekaṃ janakaṃ tat-svabhāvaṃ vā. iti. atra api yathoktaṃ kṛtvā cintyam eva, atiprasaṅgāt. artha-antara-janane ’pi tasya vā bruvato lokasya anumā-abhāva ucyate | kāryam a-kṛtvā na upekṣā-āpattir iti, sa bhavati. atha para-upatāpana-arthā, tadā api yadi tāvat para-pratipādana-arthā pravṛttiḥ, sakṛd bhavet || ekā eva cet kriyā ekasmāt na sidhyati | hetus tat-sādhanāya uktaḥ na sidhyati | hetus tat-sādhanāya uktaḥ lāghavaṃ ca atra teṣv eva krama-pātiṣu | -bhavanto na upālambham arhanti. samarthāḥ -mūrchā-vyavadhāna-parāṅmukhya-avasthā-ādiṣu puruṣa-āśrayāt | apauruṣeyaṃ mithyā-arthaṃ -vaśāt syāt. tad-abhiprāyād eva sāmānyaṃ śaktāv arthakriyāyām eva upayujyata iti iti cet. saty eka-kārya-kāri-grahaṇa iti sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ -svabhāvas tat-svabhāva-janana-svabhāvo vā yan nibandhanaḥ | sa eva sarva-bhāveṣu hetuḥ artha-pratipādanam api śabdānām a-nimittaṃ yogyatāyāṃ ca svato yogyatve ’rtha eva pravṛtti-viṣayatve vyāvṛtti-tadvantau ity-ādi-prabhedān nigrahasthāna-antarāṇi upakaroti tair eva anekaṃ śabdaṃ

kiṃ tarhi sa eva bhāvo na bhavati iti. yadi hi kiṃ tarhi saṃyoga-kṛtaḥ. kiṃ punaḥ sa tayor eva kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, kiṃ tarhi satya-tapaḥ-prabhāvavatāṃ samīhitakiṃ tarhi samayāt, sva-śāstra-kāra-samayāt kiṃ tarhi sarva eva asya avadheya ārambhaḥ phalakiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś kiṃ tarhi sā eva āgama-pravṛttir na jñāyata iti kiṃ tarhi sādhana-sāmarthya-vighātāt. tathā hi na kiṃ tarhi sāmayikā rāja-cihna-ādi-vat. yaś ca kiṃ tarhi siddha eva dṛśyasya svabhāvasya akiṃ tarhi sva-āśraya-samavāyam. sva-āśrayakiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na kiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-akiṃ tarhi svabhāva eva asya yena sa naṣṭo nāma. kiṃ tarhi hetv-āder an-anyatamaḥ. sādhyakiṃ tarhi hetāv api tulya-doṣatvāt. na hi hetur kiṃ tarhi hetāv api, tulya-doṣatvāt. na hi hetur kiṃ tasya iti tā ucyante. upakāre vā sva-ātmakiṃ tasya eva vastunaḥ ||175|| atha api syān na kiṃ tasya na īkṣyate || na sarva-dharmaḥ sarveṣāṃ kiṃ tasya varjanam || a-dūṣite ’sya viṣaye na kiṃ tāsāṃ nānātvaṃ samapohati | nānātvāc ca ekakiṃ tv a-bhinnam api, tad-eka-śakti-yogāj janakāḥ. kiṃ tv apekṣanta eva kāraṇāni tad-avasthākiṃ tv apekṣanta eva kāraṇāni tad-avasthākiṃ tv artha-guṇa-darśanāt || kāraṇe ’-vikale kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda-ankiṃ tu tathā asti kaścid iti kañcana asya bhedam kiṃ tu tathā prasiddhāv api icchāyā a-nivāraṇād kiṃ tu tad eva sāmānyam a-pratipakṣam – idam eva kiṃ tu tad-viṣayā pratītir a-śrūyamāṇe ’-vyaktakiṃ tu duḥkha-jñāna-samudbhavaḥ | na hi duḥkhakiṃ tu dūṣayatā avaśyaṃ viṣayo darśanīyo ’nyathā kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī sādhanakiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī kiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśakiṃ tu viplavād āntarād api keśa-ādi-vibhrama-vat. kiṃ tu sa tathā asti kaścid iti kañcana asya kiṃ tu sāmagrī janikā tat-svabhāvā. sa eva kiṃ tu sāmagrī janikā tat-svabhāvā. sā eva kiṃ te yathā-lakṣita-prabhedās tathā eva, āhosvid kiṃ tena. tasya tad-āśrayatve ’n-upakāriṇaḥ ko kiṃ tena bhinna-viṣayā pratītir anumānataḥ || kiṃ teṣām a-kṣepa-kriyā-dharmā svabhāvas tadā eva kiṃ trir abhidhīyate. sākṣiṇāṃ karṇe nivedya kiṃ trir abhidhīyeta. tathā tathā sa grāhaṇīyaḥ, kiṃ dīpo ’neka-darśanaḥ | krameṇa api na śaktaṃ kiṃ duṣṭas tatra sidhyati || dharmān an-upanīya kiṃ duṣṭas tatra sidhyati ||16|| dharmān ankiṃ na a-krama-grahas tulya-kālāḥ sarvāś ca kiṃ na aparāparaṃ janayanti iti cet, na, tatra kiṃ na abhāva-pratipattir iti vicāritaṃ pramāṇakiṃ na ity anye pracakṣate ||225 || yathā rāgakiṃ na iti cet. tena avaśyaṃ hi tatra bhedo kiṃ na iṣyata iti kim antarāle ’n-arthikayā kiṃ na iṣyate. avaśyaṃ ca icchatā api sāmānyaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tatkiṃ na iṣyate tayoḥ || upacāro na sarvatra yadi kiṃ na iṣyate. tasmāt tat sadṛśaṃ liṅgaṃ sarvakiṃ na iṣyate. samayas tarhi kathaṃ śabda-arthakiṃ na iṣyete, vyāvṛtter a-vastutvena akiṃ na ucyante. na ca ubhayasya apy ajñānasya kiṃ na utthāpayati. evaṃ hy anena parampara-

kiṃ V3_05604 V3_10802 SV_11016 HB_01513 SV_08921 SV_11814 SV_15022 HB_01706 V3_04114 VN_03813 SV_13811 VN_04519 HB_01012 VN_03219 VN_04203 SV_10421 V3_08807 VN_02201 HB_01207 VN_04307 SV_16902 SV_05016 VN_04604 PV_04061 SV_04329 HB_01707 VN_02018 V3_02308 SV_01912 V3_11309 PV_04214 V2_07108 VN_06205 SV_04716 VN_01513 SV_12408 HB_02709 SV_00420 SV_00610 V2_06304 V2_05807 HB_02115 HB_02209 V2_07103 SV_17103 V2_07104 SV_03619 SV_04008 PV_04222 PV_04224 PV_03296 V2_05409 PV_03155 SV_13906 HB_02915 HB_03508 SV_06203 SV_10630 PV_04280 V3_06607 PV_02059 PV_03119 SV_03126 SV_00701 V3_08301

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-anupalabdhir api kācit tṛtīyo hetuḥ, sa -viruddhasya an-upanaya iti cet, tulye nyāye katham a-niścinvan pratipadyeta. atha -karaṇe ’-samarthaḥ svabhāvaḥ. samarthaḥ. tad-anyasya api tat tulyam iti so ’pi sa eva sampradāya-apekṣo ’rtha-jñāpanaṃ -vat prakṛtyā a-yathārtha-vyakti-niyamaḥ virāmaḥ. yasya api kṣaṇiko bhāvaḥ, tasya api sidhyet, na tad-bhāvaḥ. yady asata utpattiḥ hetor vyabhicāre na sa pakṣaṃ parityajati, śabdaḥ śrutau niviśamāno yadā ekaḥ sādhyate cec chabde pratītiṃ janayet, artha eva -utpatter aikya-abhāvāt. te ’ntyāḥ samarthāḥ -krameṇa na prayukto vipratipatti-viṣayaś ca a-vādino ’pi hi nirarthaka-abhidhāne na hy asyāṃ kaścid dṛṣṭānto ’sti. -a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ -cintāyāṃ kaścic chala-vyavahāraḥ. yady evaṃ yadi tat-saṃsthānaṃ bhinnaṃ mṛdaḥ, kulālaḥ iti cet, nyāya-vādino jāḍyād uktam a-jānan na asya vacanaṃ pramāṇam iti. tad iha api yathā-bhāvam eva a-saṃsṛṣṭa-bhedaṃ tu janayet. samaya-vaśād vartamāno ’rtha eva abhidhānāc ced doṣo yadi vaden na saḥ | -āropitaṃ kṛtvā vyavahāre sarvathā sa eva karoti. karoty eva yadi kevalaḥ syāt. parājaya iti cet, anyasya apy a-jijñāsitasya -doṣa iti cet, astu, viṣaya-antare ’pi anvaya-pratipattiḥ. anyathā hi tad-abhāve upādānāt. viruddha-vad dhetur apy evaṃ | prameyatvād ghaṭa-ādīnāṃ sa-ātmatvaṃ laukikaṃ yadi | gṛhyate vāta-putrīyaṃ dūṣaṇāt. prasaṅgam antareṇa āñjasena eva anyebhyo bhedāt tatra eva ca eṣām a-bhede tad yadi prāg asad eva kāraṇe kāryaṃ bhavet, viśeṣābhyām api syāt. yadi pauruṣeyā mantrāḥ tad-viṣayā ca upalabdhis tad-abhāvasya anupalabdhiḥ. tathā anya-sattayā asattā apy abhāva-siddhiḥ tat-kāraṇa-upalabdhyā apy abhāva-siddhiḥ, tat-kāraṇa-upalabdhyā na anupalabdheḥ. tathā anya-sattayā asattā svabhāva-anyathā-bhāvasya kartum a-śakyatvāt na idam uttaraṃ vikalpa-dvayam atikrāmati. ||40|| atha prasiddhim ullaṅghya kalpane | prasiddher a-pramāṇatvāt tad-grahe | prasiddher a-pramāṇatvāt tad-grahe | khasya svabhāvaḥ khatvaṃ ca ity atra vā iti cet. tatra tathā-jñāna-utpatteḥ eva no tataḥ | na iti sā eva nivṛttiḥ iṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ cet | tat-tulyaṃ vikriyā-vac cet sā eva iyaṃ iṣyate | sā api na pratiṣedho ’yaṃ nivṛttiḥ | geho yady api saṃyogas tan-mālā vigamo yadi | abhāve karaṇa-grāma-sāmarthyaṃ kasya virodhaḥ. anya-bhāvena pratiyoginaḥ. ’pi syād iti sa hetu-prayoga-viṣayaḥ. -sthānaṃ tad eva nivartyam. an-āśaṅkamāno vā -arthinām | ṣaṇḍhasya rūpa-vairūpye kāminyāḥ niyamaḥ kutaḥ | bhāva-hetu-bhavatve -svabhāva-janana-svabhāvo vā kiṃ na iṣyate. vā | vikāra-hetor vigame sa na ucchvasiti | nidarśanatvāt siddhasya pramāṇena asya niścayaḥ. anyathā eka-ākāre ’pi tan na syāt. iti svabhāva-bhūtā eva anumīyate. -mātra-anubandhinī iti svabhāva-bhūtā eva.

kiṃ na udāhṛtaḥ. so ’pi svabhāva-hetāv antarkiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte kiṃ na eva sa tādṛśaḥ puruṣo ’sti yo nir-doṣaḥ. kiṃ na karoti. a-kurvan kathaṃ samarthaḥ, kuvinda kiṃ na karoti. etena eva yad ahrīkāḥ kim apy akiṃ na karoti. sa ca śabdo yad abhiprāyaiḥ kiṃ na kalpyate. atha vā vahny-ādi-vad eva kiṃ na kevalaḥ karoti. karoty eva yadi kevalaḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’bhāva-a kiṃ na gṛhyeta. nigṛhīta eva hetvābhāsakiṃ na ghaṭa-ādayaḥ. tatra api śakyam evaṃ kiṃ na janayati. na hy etasya arthāt kiñcid kiṃ na janayanti iti cet, janayanty eva, na atra kiṃ na darśita iti cet, na, samāsa-nirdeśāt, evam kiṃ na nigraho nigraha-nimitta-a-viśeṣāt. na, kiṃ na nir-upākhyaṃ vyoma-kusuma-ādi dṛṣṭāntaḥ. kiṃ na patati iti. pratibandhād atiśayakiṃ na parājayaḥ, tattva-siddhi-bhraṃśāt, na akiṃ na pṛthak karoti. guṇasya dravya-pāratantryān kiṃ na prativādī nigṛhyate. jāḍyāt parṣad-āder akiṃ na pratyavekṣyate sambhavati na vā iti. sa kiṃ na pratyeti iti cet. a-śaktir eṣā vikalpānām kiṃ na pravartate. evaṃ hi pratipatti-paramparākiṃ na bādheta so ’-kurvann ayuktaṃ kena duṣyati | kiṃ na buddhir anuvidhīyate. eka-śabda-pramāṇena kiṃ na bhavati. kṣaṇikatvāt, uktam atra yādṛśasya kiṃ na bhavati. na hi tasya api kācid vivakṣitakiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo kiṃ na bhaved iti. nanu ca nitya-anitya-arthakiṃ na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. kiṃ na mīyate || an-iṣṭaṃ cet pramāṇaṃ hi sarvakiṃ na yuktyā na bādhitam ||43|| āgama-arthakiṃ na vyabhicārita iti cet, yat kiñcid etat, kiṃ na śabdaḥ prayujyate. tadvad-doṣasya sāmyāc kiṃ na sarvaḥ sarvasmād bhavati. na hy asattve kiṃ na sarve puruṣā mantra-kāriṇaḥ. tat-kriyākiṃ na sādhanam, kiṃ punar anya-bhāva-siddhir eva kiṃ na sidhyati iti. yadā punar evaṃ-vidhā kiṃ na sidhyati. tad-viruddha-nimittasya yā kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – na kiṃ na sidhyati. yadā punar evaṃ-vidhā kiṃ nāśa-kāraṇaiḥ. anyathātva-pratipattau vā tatkiṃ nityo bhāvaḥ svabhāvata āhosvid anitya iti kiṃ nibandhanam | prasiddher a-pramāṇatvāt tadkiṃ nibandhanam ||322|| prāpta-pratilomanena kiṃ nibandhanam ||41|| utpāditā prasiddhyā eva kiṃ nibandhanam ||67 || yadā ekā api strī dārā kiṃ nibandhanam an-āśrayasya ca utpattau sarvatra kiṃ nivṛtter asato matā || nivṛtty-abhāvas tu kiṃ niṣidhyate || vidhānaṃ pratiṣedhaṃ ca muktvā kiṃ niṣidhyate || sarpa-ādi-bhrānti-vac ca asyāḥ kiṃ niṣidhyate ||16|| vidhānaṃ pratiṣedhaṃ ca kiṃ nu tad bhavet || jātiś ced geha eko ’pi mālā kiṃ nu tad bhavet ||264|| na hy āvaraṇasya kiṃ nu vai pratiyogī pramātum iṣṭo yena virodhaḥ kiṃ nu vai hetur bādhā-upalabdher bibheti na kiṃ parasmād upadeśam apekṣate. a-śrotṛ-saṃskāraṃ kiṃ parīkṣayā ||211|| na hi śabda-artho ’san san kiṃ pāramparya-pariśramaiḥ || nāśanaṃ janayitvā kiṃ pāramparyeṇa, ante ’pi tat-svabhāvasya eva kiṃ punaḥ || upādāna-a-vikāreṇa na upādeyasya kiṃ punaḥ || vismṛtatvād a-doṣaś cet tata eva akiṃ punaḥ kāraṇaṃ sarvato bhinne vastu-rūpe kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na

kiṃ SV_04520 V3_04905 SV_12022 V3_08611 SV_07021 PV_02065 SV_13514 SV_04208 HB_02709 V1_03009 VN_05204 VN_05213 SV_01018 V2_09207 V3_02901 PV_04104 VN_06802 V3_03302 PV_03406 HB_00801 PV_03432 SV_10310 V2_06515 SV_12618 V3_12011 SV_03622 PV_04281 PV_04283 V2_09501 SV_17602 SV_03001 SV_11625 SV_09218 HB_03811 SV_07127 PV_03296 PV_03393 SV_14314 PV_03197 SV_09222 SV_05210 VN_00710 SV_11318 V3_12705 SV_01813 SV_03019 SV_11320 SV_16716 V3_11604 HB_03619 V3_01410 PV_04033 PV_03259 SV_07203 VN_02607 PV_04176 PV_03438 SV_09422 V3_07304 PV_02046 PV_02022 PV_02066 PV_02070 V3_02507 VN_00802

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eva vṛttitaḥ ||91|| iti saṅgraha-ślokāḥ. dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. -pramāṇikā prāg āsīt. a-kasmād grāhī ca ayaṃ ambhasas tathā-sthitiḥ, kiṃ tarhi saṃyogāt. ’yaṃ vyapadeśaḥ, kiṃ tarhi saṃyoga-kṛtaḥ. mato yadi || tulyaḥ prasaṅgas tatra api -pattra-ādīnām ṛtu-saṃvatsara-ādīnāṃ ca. vā aneko janito ’-taj-janyebhyo bhedāt. ca upalabdhis tad-abhāvasya kiṃ na sādhanam, -nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt. eva gamyamāna-arthāyā vacanaṃ punar-vacanam, guṇa-doṣavatā mūḍha-a-mūḍhatvaṃ gamyata iti anyathā tu śeṣavad etad anumānaṃ vyabhicāri. anyathā śeṣavad etad anumānaṃ vyabhicāri. -parihāreṇa pramāṇa-viṣaya-parigraha-artham. | bādhakaṃ yadi na icchet sa bādhakaṃ yathoktāḥ. hetvābhāsāś ca nigrahasthānāni. yatra tu dharmy eva asiddhas tatra kva kena ca viṣayaḥ katham || sa eva yadi dhī-hetuḥ kim iyatā pratītiḥ syān na vā iti. bhāve vā || dhiyo nīla-ādi-rūpatve bāhyo ’rthaḥ atra anupalabdhi-mātram a-pramāṇam. bhāve atra anupalabdhi-mātram a-pramāṇam. bhāve vā. tatra anya-a-viśeṣād varṇānāṃ sādhane anyathā vyavacchedya-abhāvād avadhāraṇasya sikatā-dravyaṃ sikatā iti vyavahāras tatra | tam eva naśvaraṃ bhāvaṃ janayed yadi syāt tena yaḥ samapekṣyate || anapekṣaś ca a-dṛṣṭyā nivṛttiḥ syāc cheṣavad vyabhicāri -vacasām api puruṣāṇāṃ vāci śaṅkayā iti. dharma-upakāra-śaktīnāṃ bhede tās tasya yadi jāti-vat | nityeṣv āśraya-sāmarthyaṃ vācakāḥ ||185|| vastu-vṛttīnāṃ śabdānāṃ -dharmaḥ. kathaṃ liṅgasya lakṣaṇaṃ syāt. sthāpako ’py astu. sāmānyasya a-kriyasya prastāvo mānasasya iha kīdṛśaḥ || -saṅgamāḥ | buddhīr āśritya kalpyeta yadi -sāmarthya-ādiṣu satā vā tena anyena anekaṃ gṛhyate sakṛt | sakṛd graha-avabhāsaḥ vivekaḥ. tasya tathābhāva-khyāpinaḥ śabdāḥ ca eka-vijñāna-hetutā tāsu na iṣyate ||102|| rūpa-ādir eka-śabda-utthāpane śakta iti cet, samartha iti yogyatā tat-sambandhaś cet. tat sambandho na asti iti vaktavyam, na viṣāṇam. kiṃ tad-vacanena tadā. tat-pradarśane ’pi a-samarthāḥ samarthaś ca na eva ucyata iti -karaṇa-yogyatā-vat. sā ced artha-antaraṃ arthaṃ yathā-abhiprāyam idānīntanāḥ jāyate, yathā cākṣuṣatvāc chabde. sambandhāt api ca yo vastuto ’-sambhavat-pratihetuḥ, sa viśeṣa-ākṣepaḥ. uktam atra – tad-an-ākṣepe yad-vivādena nyastaṃ tac cen na sādhyate | saṃvedanaṃ yuktam arthena eva saha-grahe | karoti. sā ca a-pratibaddhā sāmānya iti jāḍyāt pratipadyeta api iti cet, tathā api anuvartane | na tad-vyāptiḥ phalaṃ vā -abhivyakti-rūpaṃ saṃvedanaṃ sphuṭam | tat jñeyam asti iti siddhir astu. tathā api jñeyam asti iti siddhir astu. tathā api kuto matam || asiddha-arthaḥ pramāṇena caitrasya vraṇa-rohaṇe | a-sambaddhasya -dharmatā || nāśasya saty a-bādho ’sāv iti an-apāśrayāt || parato bhāva-nāśaś cet tasya atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ anya eva rūpa-ādibhyo ghaṭa ity ekaḥ syāt,

kiṃ punaḥ kāraṇaṃ svalakṣaṇe śabdā na prayujyante, kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo kiṃ punaḥ kvacit sādhanam apekṣate. yat pauruṣeya kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt kiṃ punaḥ sa tayor eva saṃyogaḥ. tābhyāṃ jananāt kiṃ punaḥ sthiti-hetunā | ā nāśaka-āgamāt sthānaṃ kiṃ punar a-calita-avasthā-svabhāvānām akiṃ punar anena bheda-lakṣaṇena sāmānyena kiṃ punar anya-bhāva-siddhir eva tad-abhāvakiṃ punar asya pramāṇasya phalam. prameyakiṃ punar asyāḥ punar-vacanam ity ayuktaṃ kiṃ punar-uccāritena. asti hi kaścid uttare kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetukiṃ punar bhavet || sva-vāg-virodhe ’-bhedaḥ syāt kiṃ punar lakṣaṇa-antara-yogād dhetvābhāsā kiṃ pratibadhyate, prastāvasya eva abhāvāt. kiṃ pradīpam apekṣate | dīpa-mātreṇa dhī-bhāvād kiṃ prapañca-mālayā iti iyān eva sādhana-vākyakiṃ pramāṇakaḥ | dhiyo ’-nīla-ādi-rūpatve sa kiṃ pramāṇam iti cet. ata eva saṃśayo ’stu, kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, kiṃ phalaṃ bhavet | (247ab) na hi loka-vedayor kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya kiṃ bāhulyaṃ yena evaṃ bhavati. śakti-bheda iti kiṃ bhavet || ātma-upakārakaḥ kaḥ syāt tasya kiṃ bhāvo ’-tathābhūtaḥ kadācana | yathā na kṣepa kim. yathā pakvāny etāni phalāny evaṃ-rasāni vā kiṃ yathārthā na vā iti. tena na yuktam anena kiṃ yadi | na upakāras tatas tāsāṃ tathā syād kiṃ yena iṣṭaḥ sa āśrayaḥ ||233|| śrūyata etan kiṃ rūpam abhidheyam āhosvid bheda iti śaṅkā syāt. kiṃ-rūpāl liṅgād arthaḥ pratipattavya iti kiṃ-lakṣaṇāṃ sthitiṃ kurvāṇaḥ sthāpakaḥ syāt. kiṃ vā aindriyaṃ yad akṣāṇāṃ bhāva-abhāvakiṃ vā virudhyate || an-agni-janyo dhūmaḥ syāt kiṃ vināśitam. yadi ca agni-samudbhavasya vināśakiṃ viyukteṣu tila-ādiṣu || pratyuktaṃ lāghavaṃ kiṃ viveka-viṣayā ity a-sthānam eva etad kiṃ vai teṣāṃ bhedānāṃ tena ekena nānātvaṃ kiṃ vai puruṣa-vṛtter anapekṣāḥ śabdān arthāḥ kiṃ vai śabdaḥ sambandho ’stu. samarthaṃ hi rūpaṃ kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām api kiṃ vaidharmya-dṛṣṭānta-āśrayeṇa iti manyamāna kiṃ śabda-prayogaiḥ. tataś ca upādhayo na kiṃ śabdasya iti sambandho vācyaḥ. yogyatākiṃ samanuyanti, āhosvid viparyayam iti. na, kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. akiṃ samyag-jñāna-viparyaya-hetur iṣṭaḥ, āhosvid akiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na kiṃ sādhyam anyathā an-iṣṭaṃ bhaved vaiphalyam kiṃ sāmarthyaṃ sukha-ādīnāṃ na iṣṭā dhīr yat tad kiṃ sāmānyasya āśrayeṇa. pratibandhe vā kaḥ kiṃ sāmānyasya upadarśanena. evam eva nityaḥ kiṃ sāmānyena anuvartane || syān nirākaraṇaṃ kiṃ sita-ādy-abhivyakteḥ para-rūpam atha ātmanaḥ | kiṃ siddhaṃ syāt. anyatra tu tad eva agnikiṃ siddhaṃ syāt. nanu bauddho vikalpakiṃ siddhānto ’nugamyate | hetor vaikalyatas tac kiṃ sthāṇoḥ kāraṇatvaṃ na kalpyate || svabhāvakiṃ sthiti-hetunā | yathā jala-āder ādhāra iti kiṃ sthiti-hetunā | sa vinaśyed vinā apy anyair a kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa kiṃ syāt. astu, pratyakṣasya sato ’-rūpa-ādi-

kiṃ VN_00625 PV_03210 SV_11304 V3_12408 SV_01610 SV_12008 PV_02107 PV_03115 SV_17314 SV_09318 V3_07102 VN_04401 SV_17428 SV_17501 SV_13416 PV_02031 PV_03295 PV_04221 NB_03037 VN_01914 SV_13607 PV_03415 SV_14021 SV_13022 V3_05105 SV_13011 V3_05009 V3_01407 V3_01407 SV_13021 SV_03206 PV_02060 SV_07104 SV_07015 V3_08708 SV_07018 SV_07012 SV_07019 SV_06918 V3_04203 VN_01004 VN_01021 HB_01412 PV_03394 SV_00520 SV_03613 SV_11413 SV_15201 SV_17205 PV_04211 PV_02203 PV_03409 SV_06523 PV_03466 V2_07201 PV_03498 PV_02052 PV_02228 PV_03500 PV_04280 PV_03477 PV_02200 PV_03426 PV_02202 PV_02113

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-sthāpanāya hy eka-śabdo niyujyate yadi, arthāś cintyante viśīryante tathā tathā || ’py ato mithyātva-sambhavaḥ ||226 || vipakṣāt, kathaṃ vā sapakṣa eva asti iti. a-prasādhakaḥ | sa eva anupalambhaḥ apauruṣeyatā api iṣṭā kartṝṇām a-smṛteḥ || bahavaḥ kṣaṇikāḥ prāṇā a-sva-jātīyakāḥ || sattā sva-kāraṇa-āśleṣa-karaṇāt kāraṇaṃ yogyatām ||329|| ity antara-ślokaḥ. yasmāt hetuḥ syāt sādhyam api kasmān na iṣyate. tat syāt, sādhyam api kasmān na iṣyate. tat apārthakam, daśa-dāḍima-ādi-vākya-vat. idaṃ bandhakīm api prāgalbhyena vijayate. kācit api na saṅgatā. rūpa-guṇa-anurāgena 258|| krama-utpādibhir dhvani-bhāgair vyaktaḥ anuṣṭheya-gataṃ jñānam asya vicāryatām | -gocare | vicāryamāṇe prastāvo mānasasya iha sidhyati | pratiṣedha-niṣedhaś ca vidhānāt eva na iha sad-vyavahāra-viṣaya iti bhavati. aśvaghoṣaḥ. yasya rāṣṭra-pālaṃ nāma nāṭakam. anitya-a-vyāpitāyāṃ ca doṣaḥ prāg eva -saṃśrayāt | pratibhāsa-bhidāṃ dhatte śeṣāḥ iti. tad apy uttaratra niṣetsyāmaḥ. dūṣyaḥ kāraṇa-vaikalyāj jñāna-an-utpattir iti kāraṇa-vaikalyāj jñāna-an-utpattir iti anyad vā iti nirloṭhita-prāyam etat. akiñcitkaraṃ ca kiṃ kasya āvaraṇam anyad vā. -anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, tathābhūtena puruṣeṇa sa-dvitīyatva-asiddheḥ tasmāt pūrva-utpanna-samartha-nirodhāt, sati janayati, yathā rūpa-darśana-a-viśeṣe ’pi vikriyā | kartuṃ śakyā a-vikāreṇa mṛdaḥ -kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ pravisarpataḥ | śaktis tad-deśa-jananaṃ -kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ -kṛtaḥ. tasmāt tat-pūrva-kṣaṇa-sahakāri maṇḍanam etat. kathaṃ tarhi idānīm a-janakaṃ janayad ādhāra ity ucyate. anyathā iha kā iyaṃ vṛttiḥ. ādheyatā vā syāt. yathā -janano na śaśa-viṣāṇa-jananaḥ. sa tasya kvacid viṣaye ’sad-vyavahāra-upagame sa anyathā-bhāve ca tad eva na syāt. api ca eva sahakāriṇāṃ sahakāritvam. samarthaḥ kāryāt kāraṇe gatiḥ | na syāt kāraṇatāyāṃ vā tad-abhāve ’nyena na bhavitavyam iti -ādiṣu na punar vyatireka-vastu-bhedād iti iṣṭa-vyaktim eva samaya-kāraḥ karoti iti na a-parāvṛtti-dharmāṇaḥ śabdāḥ. tattve vā sarvatra yogyasya eka-artha-dyotane niyamaḥ anyatra a-dṛṣṭa-rūpasya ghaṭa-ādau na iti vā | a-duḥkha-utpāda-hetutvaṃ mokṣo nityasya tat | ekatve ’rthasya bāhyasya dṛśya-adṛśya-bhidā hy ekatvād vastu-rūpasya bhinna-rūpā matiḥ | yadi jñāne ’-paricchinne jñāto ’sāv iti tat | sarvatra yogyasya eka-artha-dyotane niyatiḥ | tasya spaṣṭa-avabhāsitvaṃ jalpa-saṃsargiṇaḥ || preraṇa-ākarṣaṇe vāyoḥ prayatnena vinā svatva-dhīḥ kena vāryeta vairāgyaṃ tatra tat || bādhake ’sati san-nyāye vicchinna iti tat || hetv-antara- samūhasya sannidhau niyamaḥ | a-prakāśa-ātmanoḥ sāmyād vyaṅgya-vyañjakatā mārge cet saha-ja-a-hāner na hānau vā bhavaḥ || dhiyā tad-rūpayā jñāne niruddhe ’nubhavaḥ -utpādasya hetutvaṃ bandho nityasya tat | parataś cet samarthasya dehasya viratiḥ

kutaḥ kiṃ syāt. tad-arthakriyā-śakti-sthāpanāya kiṃ syāt sā citratā ekasyāṃ na syāt tasyāṃ matāv kiṃ hy asya apauruṣeyatayā, yato hi samayād artha kiṃ hy asya avadhāraṇasya phalaṃ yadi na vipakṣe kiṃ hetv-abhāvasya sādhakaḥ ||22|| anupalambhaṃ kila | (239ab) yā api iyam apauruṣeyatā vedakila | tādṛśām eva cittānāṃ kalpyante yadi kila | sā sattā sa ca sambandho nityau kāryam kila īdṛśaṃ satyaṃ yathā agniḥ śīta-nodanaḥ | kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca kila padānām a-sambandhād a-sambaddha-varṇān kila bandhakī svayaṃ svāminā vipratipatti-sthāne kila mantri-mukhya-dārakaṃ kāmaye ’ham iti. evaṃkila vācako vakti. tam api te na eva sakṛt kīṭa-saṅkhyā-parijñānaṃ tasya naḥ kva upayujyate | kīdṛśaḥ || kiṃ vā aindriyaṃ yad akṣāṇāṃ bhāvakīdṛśo ’paraḥ || nivṛttir na asataḥ sādhyād akīdṛśaḥ punaḥ pakṣa iti nirdeśyaḥ. svarūpeṇa eva kīdṛśaṃ rāṣṭra-pālaṃ nāma nāṭakam iti prasaṅgaṃ kīrtitaḥ ||260|| atha mā bhūd ayaṃ doṣa ity ku-mati-dur-nayāḥ || jñāna-śabda-pradīpānāṃ ku-hetur anyo ’pi (267a) na eva kaścid dharmo yaḥ kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti kuḍya-vad iti. tathābhūtena puruṣeṇa sakuḍyasya. atha sāmānyena sādhyam iṣṭam iti na kuḍye ’nyasya utpitsoḥ kāraṇa-abhāvena ankuṇapa-kāminī-bhakṣya-vikalpāḥ. tatra buddhikuṇḍa-ādino yathā || a-vikṛtya hi yad vastu yaḥ kuṇḍa-ādīnām apy ādhāra-bhāvo badara-ādiṣu janana kuṇḍa-āder badara-ādiṣu ||144|| prakṛtyā eva kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badarakuṇḍaṃ tatra eva badara-kāryaṃ janayad ādhāra ity kuṇḍaṃ badarāṇām ādhāraḥ. pravisarpataḥ | kuṇḍe badarāṇi ity api na syāt. na vai tadkuṇḍe badarāṇi vartanta iti. vyaktir vā tair kuta iti cet, sva-hetu-samuttha ity anādi-hetukuta iti vaktavyam. na hy anupalambhād anyo kuta idam a-mantra-oṣadham indra-jālaṃ bhāvena kuta utpanna iti cet, sva-kāraṇebhyaḥ. tāny enam kuta ekāntato gatiḥ || tatra api dhūma-ābhāsā kuta etat. kārya-anupalabdhāv api na avaśyaṃ kuta etat, tathā-vyavahāra-ayogāt. na hi dharmakuta etat, so ’-niyato niyamaṃ puruṣāt kuta etad a-vitatha-artha-pratītaya eva iti. na kutaḥ | (326ab) na hi śabdasya kaścid arthaḥ kutaḥ | a-jñāta-vyatirekasya vyāvṛtter vyāpitā kutaḥ | anityatvena yo ’-vācyaḥ sa hetur na hi kutaḥ | anekatve ’ṇuśo bhinne dṛśya-adṛśya-bhidā kutaḥ | anvaya-vyatirekau vā na ekasya eka-arthakutaḥ | jñātatvena a-paricchinnam api tad gamakaṃ kutaḥ | jñātā vā atīndriyāḥ kena vivakṣā-vacanād kutaḥ | na akṣa-grāhye ’sti śabdānāṃ yojanā iti kutaḥ | nirhrāsa-atiśaya-āpattir nirhrāsakutaḥ | pratyakṣam eva sarvasya keśa-ādiṣu kutaḥ | buddhīnāṃ śakti-niyamād iti cet sa kuto kutaḥ | bhāva-hetu-bhavatve kiṃ pāramparyakutaḥ | viṣayasya kathaṃ vyaktiḥ prakāśe rūpakutaḥ | sukhī bhave ’yaṃ duḥkhī vā mā bhūvam iti kutaḥ | svaṃ ca rūpaṃ na sā vetti ity utsanno kutaḥ || a-duḥkha-utpāda-hetutvaṃ mokṣo nityasya kutaḥ || an-āśrayān nivṛtte syāc charīre cetasaḥ

kutaḥ PV_03312 PV_03234 PV_03505 PV_03024 PV_04211 PV_03409 PV_03518 SV_07218 SV_08125 SV_14416 SV_17218 SV_17307 SV_02120 V2_07204 V2_07206 V2_09107 SV_12912 PV_02094 SV_01919 PV_02089 SV_08421 SV_16515 PV_03417 SV_12021 SV_11704 SV_16701 V2_07007 SV_03702 HB_02405 V2_06101 SV_11227 SV_00521 V3_11809 SV_17526 SV_03701 V1_00509 SV_02509 V3_11010 PV_04072 SV_08806 PV_03525 V3_02404 VN_02004 V1_04308 PV_03469 V3_06211 V3_10310 PV_03453 PV_03410 PV_03500 PV_03088 PV_02045 SV_08204 PV_03538 SV_06802 PV_03235 SV_02720 HB_02812 SV_13622 PV_02126 SV_12712 SV_06112 SV_16826 PV_02164 V3_02007

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bhede ’pi hy a-tad-rūpasya asya idam iti tat -ādi-cittāni idānīṃ bhinna-arthāni iti tat eva ayam iti jñānaṃ na asti tac ca akṣa-je eka-rūpāc chabda-āder bhinna-ābhāsā matiḥ | a-jñāta-vyatirekasya vyāvṛtter vyāpitā | anekatve ’ṇuśo bhinne dṛśya-adṛśya-bhidā viṣaya-antara-sañcāro yadi sā eva artha-dhīḥ | sāmānyasya a-vikāryasya tat sāmānyavataḥ na apekṣa-atiśaye ’py asya kṣaṇikatvāt kriyā | saha-bhāva-prasaṅgaś ced asato nityatā | apauruṣeye sā na asti tasya sā eka-arthatā svabhāva-viśeṣasya vyaktau ca niyamaḥ paścād bhāvān na hetutvaṃ phale ’py ekāntatā | apauruṣeye sā na asti tasya sā eka-arthatā ca nirarthaḥ syād vyaktau ca niyamaḥ paścād bhāvān na hetutvaṃ phale ’py ekāntatā varṇānāṃ ca a-krameṇa a-pratipatteḥ yadi bhinna-viśeṣaṇam | mukhyam ity eva ca agnir ity eva na syāt, pratibandha-abhāvāt. hema-sūtayoḥ | dṛśyaḥ saṃyoga iti cet uṣṇo vā na udakam iti. etāvat tu syāt, indriya-ādīnāṃ sa eva vetti na aparaḥ. tasya pūrveṣāṃ kṣaṇikānāṃ vināśataḥ || vyaktiḥ tulyam eva. tasya iṣṭatvād a-doṣa iti cet. a-viśeṣe ’-vikāriṇām | vyañjakaiḥ svaiḥ anyataḥ | na vedayati vedo ’pi veda-arthasya anyataḥ | na vedayati vedo ’pi veda-arthasya -puruṣa-ādīnāṃ vijātīyānām an-ārambhāt ’pi sarvas tādṛśas tathāvidha-janma iti na avaśyaṃ kāraṇāni tadvanti bhavanti iti -sambhavām artha-pratibhāṃ nivartayati. tat kāraṇāni tadvanti bhavanti iti tad-abhāvaḥ cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti nāntarīyakāḥ | pratipattuḥ prasidhyanti eka-vacanam. na hi nagarāṇy eva kiñcit. pratipattir iti. nivṛtter vā asya asad iti sā bhrāntir iti cet. tad-darśinī iti an-anya-anumāna iha avyabhicāra iti | śāstreṣv icchā-pravṛtty-artho yadi śaṅkā tad-a-bhinna-svabhāva-ātmatvād bhedasya api -puruṣāv uktau saṃskārato yadi | niyamaḥ sa śāstreṣv icchayā pravṛtty-artha iti cet, pratijñā-vacanam eva tāvan na nyāyyam, buddher a-bhinnaḥ, tato bhinnam asti iti hetuḥ tulya-kāraṇa-janmanaḥ | tasya bhedaḥ pramāṇam iti. sa tarhy abhāva-pratyayaḥ asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ gṛhṇāti tān punaḥ | na adhyakṣam iti ced eṣa -bhidā yadi | bhinne ’nyasminn a-bhinnasya kutaḥ | buddhīnāṃ śakti-niyamād iti cet sa || siddhaḥ kena a-saha-sthānād iti cet tat | tad yad apy arhataś cittam a-sandhānaṃ tataḥ sva-utpatti-sthāna-vināśinaḥ kriyā parair yadi | ātma-anubhūtiḥ sā siddhā -kāryeṣu tat-kārya-sāmānya-codanā-sambhave ’nyonyaś cetasāṃ tasya vastunaḥ | ekasya eva api tad-darśinas tat-svabhāva-a-niścayaḥ. syāt. ayaṃ ca prakāro ’tra na sambhavati. saty eva bhavati iti sattā-āśrayā. sā sattā | kṛpā-ādi-buddhayas tāsāṃ saty abhyāse syāt. sā ca vākyāt. tac ca atīndriyam iti yasmāt kvacin niveśanāya arthe vinivartya -khalī-kārāya dhūrta-vyasanena anyato vā bodha-kāraṇam || jñānaṃ syāt kasyacit kiñcit -pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃ

kutaścit kutaḥ || etena śeṣaṃ vyākhyātaṃ viśeṣaṇa-dhiyāṃ kutaḥ || jāto nāma āśrayo ’nyonyaś cetasāṃ tasya kutaḥ || na ca artha-jñāna-saṃvittyor yugapat kutaḥ || na jātir jātimad vyakti-rūpaṃ yena akutaḥ || prāṇa-ādeś ca kvacid dṛṣṭyā sattvakutaḥ || māndya-pāṭava-bhedena bhāso buddhi-bhidā kutaḥ || śakti-kṣaye pūrva-dhiyo na hi dhīḥ prāg kutaḥ ||147|| na khalu vai kārakād vyañjakasya kutaḥ ||161|| karma-upakāram apekṣya pācakatvaṃ kutaḥ ||274|| syād etat – yasya api vināśo ’kutaḥ ||327|| vivakṣayā hi śabdo ’rthe niyamyate, kutaḥ ||328|| sva-icchā-vṛttiḥ saṅketaḥ sa iha kutaḥ ||33|| sa hi niṣpanne bhāve ’rtha-antarataḥ kutaḥ ||48|| svabhāva-niyame ’nyatra na yojyeta kutaḥ ||49|| yatra svātantryam icchāyā niyamo kutaḥ ||64|| sa hi niṣpanne bhāve ’rtha-antarataḥ kuto ’-kramam eka-buddhi-grāhyaṃ vākyaṃ nāma. na kuto ’-bhinne ’-bhinna-arthatā iti cet || ankuto ’gny-abhāve dhūmo na asti ity arthād kuto ’dṛśya-āśraye gatiḥ || rasa-rūpa-ādi-yogaś kuto ’yaṃ svabhāva iti. nir-hetukatve ’napekṣiṇo kuto ’yam atīndriya-jñāna-atiśayaḥ. tathā anyo kuto ’satāṃ jñānād anyasya an-upakāriṇaḥ | kuto ’sya iyam iṣṭir a-pramāṇikā prāg āsīt. akutaḥ ko ’rtho vyaktās tais te yato matāḥ ||235 || kuto gatiḥ ||317|| sarva eva hi puruṣo ’nkuto gatiḥ ||35|| tena agni-hotraṃ juhuyāt svarga kutas tat-samudāyo dravyam, a-saṃyogāś ca. na kutaḥ. tathā ca na anvaya-vyatirekāv iti cet, na, kutas tad-abhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na kutas tan-nivṛttyā satya-arthatā. atha punar kutaḥ. tasmāt kāraṇa-anupalabdhir eva abhāvaṃ kutaḥ. tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir kutas tebhyo ’rtha-niścayaḥ ||338|| āgamaṃ kutas teṣām samāhāraḥ. prāsāda-puruṣa-ādīnāṃ kutaḥ, niyama-abhāvāt. bhāve vā sa eva kutaḥ. nir-bīja-bhrānty-ayogād iti cet. ta eva kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor kuto nv iyam || so ’-niṣiddhaḥ pramāṇena gṛhṇan kutaḥ parasparaṃ bhedaḥ. atha na sa tasya samāna kutaḥ paścād buddheś ced astu sammatam || na kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kutaḥ punas tatra a-jijñāsita-viśeṣa-prasaṅgakutaḥ. bāhya-siddhiḥ syād vyatirekataḥ ||58|| kuto buddher vyabhicāry-anya-jaś ca saḥ | rūpakuto bhavati. na hy abhāvaḥ kasyacin nimittam. akutaḥ. bhāve vā na asantaḥ syuḥ, tal-lakṣaṇatvāt kuto bhedaḥ samarthayoḥ || a-dṛṣṭa-eka-artha-yoga kuto bhedena bhāsanam || mandaṃ tad api tejaḥ kim kuto mataḥ || yugapad buddhy-a-dṛṣṭeś cet tad eva kuto matam | dṛśyasya darśana-abhāvād iti cet sā kuto matam || asiddha-arthaḥ pramāṇena kiṃ kutaḥ, yad-apekṣaṃ vyañjakaṃ syāt. kathaṃ tarhi kuto yena evam ucyate || vyakti-hetv-a-prasiddhiḥ kuto rūpa-vijñānam iti vyavahāra-lāghava-arthaṃ kuto rūpaṃ bhinna-ākāra-avabhāsi tat || vṛtter kutaḥ. viparyāsāt. sa ca taṃ pradeśaṃ tadkuto viṣaya-viṣayi-bhāvaḥ. siddhe hi tayoḥ sādhya kutaḥ siddhā yena kāryatāṃ sādhayet. na hy kutaḥ sthitiḥ || na ca evaṃ laṅghanād eva kutaḥ syāt. sannidhāna-mātreṇa janane ’kutaścana | buddheḥ prayujyate śabdas tadkutaścit kāraṇād anyathā racanā-darśanāt. api ca, kutaścit tena kiñcana | a-vijñānasya vijñāna-ankutaścit prakaraṇād bhavantī tena eva gamyate.

kutaścit VN_05417 HB_03309 VN_00521 HB_03004 SV_07310 V3_05402 SV_13005 HB_01415 HB_02514 SV_11621 SV_16514 SV_07817 V1_00806 SV_14707 PV_03401 V3_10301 SV_12527 SV_08418 SV_07710 SV_15820 PV_04236 V2_05601 V3_01210 SV_10401 PV_02277 SV_06214 SV_12924 SV_14120 SV_09925 V2_08201 SV_08322 HB_02404 SV_02023 V2_09001 PV_03032 VN_03108 V2_05302 SV_04224 SV_01404 V2_09614 SV_04223 SV_15523 V3_10404 SV_06117 SV_14604 PV_02016 V3_09611 VN_01010 SV_12018 PV_02013 V3_09605 PV_04037 PV_02218 PV_03265 PV_02257 V3_07703 HB_01803 SV_13119 V3_05303 PV_04081 V3_02507 VN_01909 VN_04303 V3_07809 SV_09613

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nigrahasthānam iti. tatra sādhane yataḥ -anavasthāyām a-pratipattiḥ. tasmān na pratyakṣa-a-viṣaye tu syāl liṅga-jāyā api -gatyā api tad-abhāva-gatir na syāt, na vai ayam ātma-pratilambhaḥ sāmānyasya nityasya upalabhyeta. evaṃ hi sa nityaḥ syād yadi na upalabhyeta. evaṃ hi sa nityaḥ syād yadi na -śaktayaḥ santanvantaḥ saṃskārā yady api -śakti-pratiniyama iti yat kiñcid yataḥ ’yam nityānām apy a-parāvartayan svabhāvaṃ vyācaṣṭe na apara iti na nyāyyam. atha svabhāve vyavasthānāt. svabhāva-antarasya -utthāpitam a-niyata-indriya-artha-grāhi sarvasya kathañcid upayogī iti na kaścit rūpo ’pi sutaḥ pituḥ | bhedaṃ kenacid aṃśena -virahaḥ sādhya-dharmaḥ syāt, na punaḥ -vikalpa-saṃhāreṇa eva pravṛtteḥ. tat kiñcit viśeṣaḥ sambhavet. tato bheda-a-viśeṣe ’pi asti paścāt (152ʼabʼ) na ca tatra utpanno na parasparam evaṃ prasaṅgāt. bhrāntir api -apacayair iva || a-tadvān api sambandhāt apacayair iva ||27|| a-tadvān api sambandhāt dharma-kalāpasya kvacid an-anvayāt. tato na kāraṇasya svabhāvasya vyāpakasya vā abhāvaḥ śaktyā śakti-saṅkara-saṅkṣayaiḥ | kleśāt asty eva. tasmāt sarva eva śabda-prayogaḥ tat | (251ab) avaśyaṃ hy anityam utpattimat dhvaneḥ | (269ab) na hi nāśo bhāvānāṃ tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ na tv a-vikale ’py a-bhinne rūpe. kāryaṃ hi vyabhicārān na iṣyate. kasyacit kadācit ca. tau cen na bhedakau, tadā na kasyacit ca. tataś cen na bheda-siddhiḥ, na kasyacit ca na rūpiṇī | niḥ-svabhāvatayā a-vācyaṃ -hetvor virodhaḥ, vyatiriktānām api bhāvānāṃ gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ tatra a-pratibhāsanāt. ta eva ca anyad vyavacchedanam. a-vyavacchedas tu anyat tad-vyavacchedanam. a-vyavacchedas tu buddhi-niveśinas tena samānā iti gṛhyante, iti parārtha-paratā-anurodhena anyato vā iti, vyabhicāri vā. atha api tad-abhimatāt -nivṛtty-arthatvāt. yadi hy ayaṃ na kasyacit paryudāso ’pi kvacin na syāt. yadi hi kiñcit || vivakṣā-paratantratvān na śabdāḥ santi ||73|| vivakṣā-paratantratvān na śabdāḥ santi sā yatra so ’sad-viṣaya iṣṭa iti cet, suiti cet. ka idānīm evaṃ pauruṣeyo ’nyo ’pi. pāṇḍu-dravyād iva hutāśane || anyathā pāṇḍu-dravyād iva hutāśane ||70|| anyathā || tathā artha-antara-bhāve syāt tadvān || snehāt sukheṣu tṛṣyati tṛṣṇā doṣāṃs tiras-anyayoḥ | rūpa-darśana-vaiguṇya-a-vaiguṇye -tulya-jātīya-bījakam || utkhāta-mūlāṃ labhyaṃ gamakatvaṃ katham ātmasāt upekṣeta. param an-ādṛtya etat prasahya tathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ tathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ na hy an-ukte ’pi kiñcit pakṣe virudhyate || virudhyate. atha dharmiṇam eva sādhyaṃ yathā pratijñā-abhidhāna-pūrvakaṃ kaścit sa yadi prakṛta-artha-sambaddhaṃ gamakam eva vyabhicāra-viṣayaṃ paśyati, tam eva pakṣīlabhyaṃ gamakatvaṃ katham ātmasāt

kuryāt kutaścit prasaṅga-ādinā a-nāntarīyaka-abhidhānaṃ kutaścil liṅgāt tad-abhāva-siddhiḥ. so ’nyakutaścit sad-vyavahāraḥ. asad-vyavahāras tu tadkutaścit sambandhād anya-bhāvas tad-abhāvasya kutaścit sambhavati. tasmān na tat kenacid kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato kutaścit sāmarthyāt pracyavet. jñāna-jananakutaścit sāmyāt sa-rūpāḥ pratīyante, tathā api kutaścit syāt, taj-janana-śakti-sāmye tu tad eva kutaścit svayam utprekṣya ghaṭayed iti te ’pi kutaścid atiśayād buddhi-indriya-ādīnāṃ sa eva kutaścid an-utpatteḥ. abhyupagamya api vyaktiṃ kutaścid anubhava-sambandhāt saha pṛthag vā kutaścid anyaḥ syāt. evaṃ ca a-vācyatā ity api kutaścid avalambate || mayūra-candraka-ākāraṃ kutaścid asata ity asti sādhya-sādhanayor viśeṣaḥ. kutaścid āgatam ity ekasya upadeṣṭuḥ prabandhena kutaścid ātma-atiśayāt kaścij janako na aparaḥ. kutaścid āyāta iti ka imaṃ vyāghāta-bhāram kutaścid upakāre sati kayācit pratyāsattyā kutaścid upanīyate | dṛṣṭiṃ bheda-āśrayais te ’pi kutaścid upanīyate | dṛṣṭiṃ bheda-āśrayais te ’pi kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣa kutaścid gamakād dhetoḥ sidhyet. so ’yam asann kutaścid dhīyeta a-śeṣam a-kleśa-leśataḥ || yadi kutaścid buddhiṃ nivartya kvacin niveśana-arthaḥ, kutaścid bhavati. tathā hy ākasmikatve sattvasya kutaścid bhavati. tad bhāva-svabhāvo bhavet, kutaścid bhāva iti cet. ākasmikī tarhi sattā iti. kutaścid bhāva iti cet, ākasmikī tarhi sattā iti kutaścid-bhāva-dharmi yan na bhavati tat tasya kutaścid bhāve ’pi sarvas tādṛśas tathāvidha-janma kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. kutaścid vacanān matam || yadi vastu na vastūnām kutaścid viprakarṣiṇāṃ tad-vyatirekeṇa kutaścid vyatiricyate, sandeha-sādhanāt. kutaścid vyāvṛttāḥ punar anyato ’pi vyāvṛttimanto kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra na kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra na kutaścid vyāvṛttyā pratibhāsanāt, na svalakṣaṇam, kutaścid dhetoḥ kṛtaḥ syāt, tadā mantra-prayogāt kutaścin nānā-bhāva evaṃ-bhāvaḥ syāt. na tarhi kutaścin nivartayet pravartayed vā, buddhiṃ yathā kutaścin nivarteta tadā tad-vyatireki saṃspṛśyeta. kutra vā | tad-bhāvād artha-siddhau tu sarvaṃ kutra vā | tad-bhāvād artha-siddhau tu sarvaṃ kumāra-prajño devānāṃ-priyo na sahate pramāṇakumāra-sambhava-ādiṣv ātmānam anyaṃ vā praṇetāram kumbha-kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ kumbha-kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādeḥ kumbho ’py anityatā | viśiṣṭā dhvaninā anveti no kurute | guṇa-darśī paritṛṣyan mama iti tat kurute sakṛt || tasmāt sukha-ādayo ’rthānāṃ svakurute sattva-dṛṣṭiṃ mumukṣavaḥ | āgamasya tathākuryāt. a-vyavaccheda-rūpā api khalu jñeyatvakuryāt. evaṃ hy anena ātmanaḥ sāmarthyam api kuryāt, karotu, pūrva-svabhāva-niyata ity etan na kuryāt, karotu. pūrva-svabhāva-niyata ity etan na kuryāc ced dharmiṇaṃ sādhyaṃ tataḥ kiṃ tan na kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt. kuryāt. na asty ātmā iti vayaṃ bauddhā brūmaḥ. ke kuryāt, na asya a-sāmarthyam, tatra jāḍyāt parṣad kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi-bādhā kuryāt. sa ca svayaṃ sva-vācā ubhaya-dharmatāṃ

kuryād PV_03038 SV_04918 VN_05210 V3_02504 HB_02108 SV_06626 VN_05907 VN_04011 SV_04608 SV_13912 SV_04205 HB_01914 VN_00722 SV_15622 SV_08721 SV_04916 VN_06511 SV_16323 SV_12413 PV_04061 HB_01513 HB_01605 HB_02109 SV_04206 HB_01514 SV_12410 PV_03238 SV_16326 V1_04405 SV_11713 SV_06808 SV_06017 SV_04110 SV_10526 V3_06801 SV_05318 SV_06922 V1_00505 SV_15727 SV_16929 SV_07127 SV_09904 HB_02102 PV_03264 SV_06105 PV_04063 V3_02212 V3_01502 SV_13717 PV_03382 SV_13824 HB_01205 HB_01112 HB_01207 HB_01209 HB_01113 HB_01212 HB_01115 HB_01514 SV_05309 SV_05308 SV_10422 V2_08813 SV_05212 PV_02258

kṛt

572

’py abhāva-ākhyāṃ yathā-kalpanam eva vā | saha ||98|| saṃyojya pratyabhijñānaṃ kim-āśrayaṃ para-pakṣa-pratiṣedhaṃ parigraha-a-vacane dharmiṇam eva sādhyaṃ na tasya kaścit sahakārī tataḥ kevalo ’pi -pratīty-arthaṃ kaścit sāṅketikīṃ śrutim | iti. idam api yadi pūrva-pakṣa-vādī -parigrahe hetutaḥ sādhya-siddhau prakṛtāyāṃ a-sādhanaṃ ca jñātvā tatra pravṛtti-nivṛttī -anupalabdheḥ. ato yuktam ete yac chabdān -vaśena viśiṣṭa-utpattayo viśeṣa-vat kāryaṃ viśeṣa-utpāda-anapekṣiṇaḥ sahakāriṇaḥ kāryaṃ -antara-a-sambhāvinīm arthakriyām eva na ayam a-samartho ’pekṣyata ity anapekṣāḥ sadā etat. bhedo ’py asty a-kriyātaś cen na -ādy-arthakriyāṃ tāṃ tāṃ dṛṣṭvā bhede ’pi pratijñāta-artha-viparyayāt kathā-prasaṅgaṃ ye ’pi tantra-vidaḥ kecin mantrān kāṃścana mantra-kriyā-sādhana-vikalā mantrān na doṣo yadi vaden na saḥ | kiṃ na bādheta so ’svabhāvaḥ. samarthaḥ. kiṃ na karoti. asannihita-sakala-sahakārī kāryaṃ kiṃ karoti. -pratyaya-upajanita-viśeṣaḥ sva-kāryaṃ ’py eka-pratyabhijñāna-ādikām arthakriyāṃ paṭa-ādi-karaṇe samarthā api na sarvadā satya-tapaḥ-prabhṛtibhir yuktāḥ syuḥ dūṣitam || darśanāny eva bhinnāny apy ekāṃ -jñāḥ svayaṃ-kṛtair mantraiḥ kiñcit karma an-apāyi pāramārthika-pramāṇam abhimukhīapekṣamāṇās tataḥ svabhāva-atiśayaṃ svī-viśeṣa-śabdā ye samastāḥ kiñcid ekaṃ kāryaṃ -bhedino ’pi jñāna-ādikam ekaṃ kāryaṃ kecit vā jvara-ādi-śamana-lakṣaṇam ekaṃ kāryaṃ -pratibhāsinam arthaṃ viṣayatvena ātmasāt -pratibhāsinam arthaṃ viṣayatvena ātmasāt upakaraṇa-śaktiḥ, evaṃ tad eva ekaṃ vijñānaṃ -vad eka-pratyaya-ayogāt. nityasya ca kiṃ anveti. pratiṣedhaṃ ca ayaṃ kvacit syāt. anyathā an-ādheya-viśeṣāṇāṃ kiṃ tam an-ādṛtya anyām eva artha-kalpanām ayaṃ sāmānyasya a-kriyasya kiṃ-lakṣaṇāṃ sthitiṃ tad-utpādanaṃ prati vaiguṇyaṃ kāraṇasya asahakāriṇā ādya-viśeṣa-hetu-vat kāryaṃ kena upādāna-kāraṇam | ādhipatyaṃ tu -darśane ’py eṣa vṛkṣa-a-vṛkṣa-vibhāgaṃ | bruvāṇo yuktam apy anyad iti rāja| bruvāṇo yuktam apy anyad iti rājana paro dūṣaṇam iti vyaktam iyaṃ rājaye punar asiddha-upalambhanāḥ kārakā eva api kāryāṇāṃ kāraṇaiḥ syāt tathā grahaḥ | a-doṣaḥ. prakāśo hy eṣāṃ vyañjakaḥ siddhaḥ. guṇo mṛd-dravyāt. tena bhinnaḥ svabhāvaḥ -svabhāva-viśeṣa-a-saṅkarāt. yathā mṛt-piṇḍaapi ca yadi tat-saṃsthānaṃ bhinnaṃ mṛdaḥ, vā tad-ādheya-ātmakaṃ prakṛtyā kiṃ svabhāvebhyo vṛkṣa-ādibhyo bhinnaḥ svabhāvaḥ evaṃ tarhi sā yogyatā mṛd-dravyasya āder vibhaktaḥ svabhāvo bhavati. tad evaṃ na kiṃ na karoti. a-kurvan kathaṃ samarthaḥ, paṭaṃ karoti praty ekam. vema-abhāve ’pi ||105|| atha api syāt, na vema-rahitaḥ dṛṣṭānto ’sti. kiṃ na nir-upākhyaṃ vyoma-ādīnām. kvacit puṣpe bhedo nīla-itaraanekam api yady ekam apekṣya a-bhinna-buddhi|| muktim āgama-mātreṇa vadan na paritoṣa-

kuryād a-śakte śakte vā pradhāna-ādi-śrutiṃ janaḥ kuryād apy anya-darśane | (99ab) uktam etat – kuryād iti. uttareṇa avasānān na idaṃ kuryād iti cet, na, anumānasya sāmānya-viṣayatvena kuryād iti, prāyas tu saṅghāta-sthāyī bhāvakuryād ṛte ’pi tad-rūpa-sāmānyād vyatirekiṇaḥ ||14 kuryād vyāja-upakṣepa-mātreṇa, na punar bhūtasya kuryān nityaḥ śabdo ’-sparśatvād iti hetuḥ, hetuś kuryāṃ kārayeyaṃ vā iti śabdān niyuñjīta niyoge kuryuḥ. anyathā śabda-a-viśeṣād anyeṣām api kuryur ity a-virodhaḥ. tadvad arthā api kecit kuryuḥ. tena a-kṣaṇikānām api sahakārykuryuḥ. tena tat-prakāśanāya ekena api śabdena na kuryur na vā kadācid an-atiśayāt. sarvasya kuryuḥ sahakāriṇaḥ | (175ab) na vai sarva-ākāra-a kurvataḥ | arthāṃs tad-anya-viśleṣa-viṣayair kurvato ’pa-siddhānto vijñeyaḥ. yathā na sato kurvate | prabhu-prabhāvas teṣāṃ sa tad-uktakurvate. tat tu kasyacit sākalyaṃ na paśyāmaḥ. kurvann ayuktaṃ kena duṣyati || anyeṣu kurvan kathaṃ samarthaḥ, kuvinda-ādayaḥ paṭa-ādikurvan dṛṣṭaḥ, tena karoti iti brūmaḥ. mahākurvan dṛṣṭo bīja-ādi-vad iti. sthira-hetukurvantas tad-a-kāribhyo bhedād a-bhinnā ity kurvanti iti cet, krīḍana-śīlo devānāṃ-priyaḥ kurvanty eva. api ca, kāvyāni puruṣaḥ karoti iti kurvanti kalpanām | pratyabhijñāna-saṅkhyātāṃ kurvanti. tathā anyo ’py an-atiśayaś ca kartā ca kurvanti. tad api leśataḥ sūcitam eva iti. kurvanti. tena asya te janyāḥ. jñeya-rūpa-akurvanti teṣāṃ tatra viśeṣa-abhāvād apārthikā kurvanti na anya iti. tān ayaṃ tatra svayam eva kurvanti. na ca tatra sāmānyam apekṣante, bhede kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, kurvantu. kiṃ ca, kāryaś ca tāsāṃ prāpto ’sau kurvāṇa ādhāraḥ syāt. tasya tatra samavāyād kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya kurvāṇaḥ prayojakaḥ | (296ab) yena tataḥ kaścit kurvāṇaḥ śabda-antareṣu kathaṃ prasiddhiṃ kurvāṇaḥ sthāpakaḥ syāt. sthitir hi tasya svarūpa kurvāṇasya pratibandha-hetor a-pratibandhakatvāt. kurvīta, karotu. sa punar asya svabhāvo ’-kṣepakurvīta tad-viruddhe ’pi dṛśyate || akṣṇor yathā kurvīta, tasya śākhā-ādi-pratibhāsa-vibhāgena kula-sthitiḥ || sarvān arthān samī-kṛtya vaktuṃ kula-sthitiḥ ||20|| sarvān arthān samī-kṛtya kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ kulāla-ādi-vad ghaṭa-ādau. pratyabhijñāna-ādayo kulāla-ādi-vivekena na smaryeta ghaṭas tataḥ || kulāla-ādīnāṃ vyañjakatve tādṛśā eva syuḥ, kulāla-mṛt-piṇḍayor upayoga-viṣaya iti cet, uktam kulāla-sūtra-ādibhyo bhavato ghaṭasya mṛt-piṇḍād kulālaḥ kiṃ na pṛthak karoti. guṇasya dravyakulālam apekṣanta iti cet, na, tataḥ parasparakulālāt tasya eva mṛd-ātmanaḥ sataḥ saṃsthānakulālāt. na ca anayoḥ svabhāva-bhedaḥ, bhede vā kulālān mṛt-svabhāvatā na mṛdaḥ saṃsthāna-viśeṣaḥ. kuvinda-ādayaḥ paṭa-ādi-karaṇe samarthā api na kuvindaḥ karoti iti na tata eva paṭa-utpattiḥ. kuvindaḥ paṭaṃ karoti praty ekam. vema-abhāve ’pi kusuma-ādi dṛṣṭāntaḥ. tad asat katham kusumayor iva sūryayoḥ, kvacit phale vandhyākṛt | (103ab) na brūmo ’nekam ekaṃ pratyayaṃ na kṛt | na alaṃ bīja-ādi-saṃsiddho vidhiḥ puṃsām a-

kṛt PV_03533 PV_03534 PV_02123 PV_04032 SV_16108 VN_04012 SV_06222 V3_09702 V3_11311 SV_04502 SV_16216 SV_02710 SV_04117 SV_05418 V3_01304 NB_03086 V3_11301 PV_03170 PV_03164 SV_12411 V3_03506 V3_00511 V1_03310 VN_06813 PV_03056 SV_02305 V2_08701 SV_04711 VN_02022 SV_09021 VN_03114 SV_07010 VN_03507 VN_05009 VN_03116 V3_09508 PV_04262 HB_01916 HB_02017 V1_03302 V2_09505 SV_01219 V1_03604 PV_03331 SV_03612 SV_15204 SV_06205 SV_03411 SV_06820 SV_04525 SV_03311 SV_12313 SV_02515 SV_16408 SV_11226 SV_11407 VN_04601 SV_06825 V3_12711 SV_04709 SV_04526 SV_04316 PV_02279 SV_11826 SV_04714

kṛtaḥ

573

-eka-śakty-abhāve ’pi bhāvo nānā-eka-kārya| ekaṃ syād api sāmagryor ity uktaṃ tad anekapunar yatnaṃ yatno ’nyaḥ syād viśeṣaparaś cet so ’siddha iti tatra iṣṭa-ghātakartṛ-saṃskārato bhinnaṃ sahitaṃ kārya-bhedaca nāma hinoter dhātos tu-śabde pratyaye kenacit paraḥ ||126|| na ca api śabdo dvaya’yaṃ nyāyaḥ siddhe viśeṣaṇam | a-doṣaiti tad-abhiprāya-vaśād iṣṭa-vighātavyavahāraṃ pratāryate ||82|| tathā anekatasmād ayam anukramaḥ svabhāvato ’pi kāryavastu vidhinā pratyāyayati na vyavacchedasāmānyasya na sāmānyam (75ʼa) tat-kāryamatam | (107ab) na brūmo ’nekam eka-kāryaso ’siddha iti. tasya eva ca iṣṭasya vighātaviruddhau. nanu ca tṛtīyo ’pi iṣṭa-vighātaviruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta| anuyānti imam artha-aṃśam iti ca apoha| tato ’nya-apoha-niṣṭhatvād uktā anya-apohapuruṣaḥ karoti iti sarvaḥ puruṣaḥ kāvya-śabdena uktaḥ. yogyaṃ hi viśvaṃ svabhāvataḥ eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsataṃ dur-vidagdho jano ’yaṃ tasmād yatnaḥ | gatir apy anyathā dṛṣṭā pakṣaś ca ayaṃ tathā hi tathā-vṛttir eva apekṣā tattathā hi tathā-vṛttir eva apekṣā, tatśakyate. tat-sambandhini karaṇāt tatra api an-ukto ’pi sādhya-dharme ’ntar-bhāvāt pakṣīkvacit pratiniyamāt tat-pratibhāsa-bhedapratijñā-adhikaraṇatve punas tat-prayogatasmāt tatra api kārya-kāraṇa-bhāvabhaṇḍa-ālekhya-nyāyena iti tatra api pakṣīhasati svāminy uccai rudaty atiroditi | -udbhāvanaṃ parājita-parājaya-abhāvād bhasmīdṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pi dṛśya-arthe sā iti sūcitam || an-aṅgīatha viśeṣa-utpattāv api sahakāriṇā -janmany ādyaḥ sahakāri-viśeṣo na sahakāri-asiddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī-bādhā-śaṅkā vyabhicāra ity eke. na, pakṣī-grāhya-grāhaka-ākāra-viplavā ||39|| tathā lakṣaṇa-grāhya-grāhaka-ākāra-viplavā | tathā ca kevalaṃ jāḍya-khyāpanam. tathāiti sarvaṃ tathā bhavati. lokasya sva-icchāna unmattaḥ, tat-saṃskārāya eva śabdānāṃ tathābhūtasya eva jñāpanāya śabdasya ’pi sakṛt pratyaya-arthaṃ vrīhy-ādi-śabdaiḥ -arthaṃ kriyate, api nāma itaḥ śabdāt jijñāsate tathābhūta-jñāpana-arthaṃ tathāpuruṣāḥ kartuṃ na śaknuyuḥ kṛtāṃ vā ayato yato bhinnās tad-bheda-pratyāyanāya anyato ’-sambhavat-phalānāṃ phala-darśanāt, puruṣa-dharma-vat. tad ayaṃ nivartamānaḥ svavaiphalya-prasaṅgāt. dṛṣṭaś ca icchā-vaśāt kiñcid bhayaṃ paśyāmo yena taṃ pariharet. acodanāyāṃ tad-anya-bhedena ghaṭa-ādi-śabdaiḥ na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgīapi hi viśiṣṭā vyaktasya eva vaktavyā ity aimam arthaṃ pratipadyeta iti. na ca prāk-jijñāsāsu tathābhāva-khyāpanāya tathādoṣa-virodhinaḥ | taj-je karmaṇi śaktāḥ syuḥ bhinnatvād vastu-rūpasya sambandhaḥ kalpanātat-kāriṇām a-tat-kāri-bheda-sāmye na kiṃ

kṛt | prakṛtyā eva iti gaditaṃ nānā-ekasmān na kṛt || arthaṃ pūrvaṃ ca vijñānaṃ gṛhṇīyād yadi kṛt || kāṣṭha-pārada-hema-āder agny-āder iva kṛt || sādhanaṃ yad-vivādena nyastaṃ tac cen na kṛt ||305|| tasmān na khalv eka eva padeṣu kṛd-antaṃ padam. padaṃ ca nāma-ākhyāta-upasargakṛd anyonya-abhāva ity asau | a-rūpo rūpavattvena kṛd asiddhāv apy ākāśa-āśraya-vad dhvaneḥ ||75|| kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva kṛd eko ’pi tad-bhāva-paridīpane | a-tat-kāryakṛt kaiścid eva vijñāta ity asti parokṣa-arthakṛt, tadā eka-dharma-niścaye tad-a-vyatirekāt kṛt. tasya apy a-viśeṣa-prasaṅgataḥ | tāsāṃ kṛn na bhavati iti, kiṃ tarhi na bhinneṣv artheṣv kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti kṛd viruddhaḥ. yathā parārthāś cakṣur-ādayaḥ kṛd viruddho ’sti, yathā – parārthāś cakṣurkṛc chrutiḥ || tasmāt saṅketa-kāle ’pi nirdiṣṭakṛc chrutiḥ || vyatireki iva yaj jñāne bhāty kṛt syāt. a-karaṇe vā na eva kaścit tadvad ity akṛta-a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā kṛta iti. asati tu hetau maulasya hetor vyāpyakṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam kṛta iha mayā tat-samujjvālanāya ||3|| vāda-nyāyo kṛta-uttaraḥ || maṇi-pradīpa-prabhayor maṇikṛta-upakāra-anapekṣasya tan-niyama-ayogāt. tankṛta-upakāra-anapekṣasya tan-niyama-ayogāt. tan kṛta eva iti cet. uktam atra – sambandhe ’py kṛta eva iti na pṛthag asya upanyāso vyākhyānaṃ kṛta eva tayo rūpayoḥ svabhāva-bhedo ’pi syāt. kṛta eva parājayo ’sya prastāva-upasaṃhārakṛta eva pratibandhaḥ. tad ayam āśrayaḥ kṛta-dharma-viparyayavati dṛṣṭānte virodhaḥ syāt. kṛta-parikaraṃ sveda-udgāraṃ pradhāvati dhāvati | kṛta-prajvalana-vat. ye tu kecid vicārakṛta-buddhir bhavati, yadi tādṛśaṃ syāt, sarva kṛta-vastv-aṃśo niṣedhaḥ sādhyate ’nayā | vastuny kṛta-viśeṣa eva upatiṣṭhet, anavasthā evaṃ syāt. kṛta-viśeṣa-janmā anantara-kārya-vat. tataḥ kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna-akṛta-viṣaye ’bhāvāt. kadācid bhaved iti cet, kṛta-viṣaye ’bhāvāt. kadācid bhaved iti cet. tathā kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat | kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat || kṛta-vyavasthāḥ śabdā dharma-dharmy-ādiṣu na kṛta-saṅketa-anuvyavahārāt kim ayaṃ lokaḥ svakṛta-saṅketatvāt. a-vyavahāra-upanītaś ca na eva kṛta-saṅketatvāt. nanu ca pācakatvam iti kṛta-saṅketāḥ kathyanta iti pūrva-vad vācyam. ye kṛta-saṅketād uttara-kālam imam arthaṃ kṛta-saṅketena śabdena prabodhyata an-aśvatvam kṛta-saṅketo vivecayet, vyaktam apauruṣeyo vedaḥ. kṛta-sanniveśaiḥ śabdais tatas tato bhedam kṛta-samaya-kāvya-ādi-vat. a-śakti-sādhanaṃ kṛta-samaya-sambhavām artha-pratibhāṃ nivartayati. kṛta-samayaḥ sarvaḥ sarvasya dīpakaḥ. aneka-artha kṛta-samayasya śabde ’py a-pratīti-jananāc ca. na kṛta-samayāḥ. tathā kāraṇa-apekṣayā apy aneka kṛta-sambandhaṃ dravyam api na iti cet, priyam kṛta-sambandhasya an-abhidhānād avaśyaṃ tatra kṛta-sambandhasya ekatra svalakṣaṇe śabdasya kṛta-sthititvāt, na vastu-bhedāt, tasya ekasya kṛta-hāniḥ kathaṃ bhavet | doṣā na karmaṇo duṣṭaḥ kṛtaḥ | (237ab) ity uktaṃ prāk. na hi śleṣakṛtaḥ | (95ab) yām arthakriyām adhikṛtya ayam

kṛtaḥ PV_04102 SV_16112 SV_16503 PV_02057 SV_12203 V3_03207 VN_02517 SV_07020 VN_01116 SV_07020 PV_02079 V3_10906 SV_07017 SV_00301 V3_09810 SV_15507 V3_08805 PV_02184 SV_12919 V3_08903 SV_15508 SV_14712 SV_12328 SV_02714 V3_01810 SV_05316 V1_03113 SV_07919 VN_03010 SV_04302 V3_10312 HB_02003 SV_16316 SV_13215 PV_02135 V3_06305 SV_10018 V2_08304 SV_15524 SV_14217 VN_03214 SV_13508 V2_07604 V3_01006 NB_03012 SV_09720 SV_09725 V2_07606 V3_09501 SV_09309 V2_07409 V2_10009 SV_15209 V3_07804 V2_07611 SV_09804 SV_01802 SV_09308 V2_07408 SV_06902 NB_03024 VN_00117 VN_00114 NB_03014 VN_00208

574

|| tasmād viṣaya-bhedasya darśanāya pṛthaksā ca ānupūrvī varṇānāṃ pravṛttā racanāekas tattva-vin na anya iti bhedaś ca kiṃalpo ’py a-saṃhāryaḥ pratyāneyas tu yatvyabhicāriṇaḥ ||243|| yathā ādyo ’pi pathikaeva viṣaya-bheda-pradarśana-arthaṃ pṛthakpratijñā-hānau viśeṣa-pratiniyamaḥ kiṃ badarāṇi ity api na syāt. na vai tad-upakārasarvadā an-atiśayā kim idānīm atiśayavad yat -kṛto ’yaṃ vyapadeśaḥ, kiṃ tarhi saṃyoga-samāśritam || yathā śruta-ādi-saṃskāraḥ rāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tatsamāna-deśa-kārya-utpādana-bhāva ādhāraiti. bhedo dharma-dharmitayā buddhy-ākāraity asiddha ucyate. sa ca śabdaḥ pakṣīayam an-arthakeṣv artha-vikalpaḥ puruṣaa-pāte ’pi tulyaḥ paryanuyogaḥ – || yasmād deśa-viśeṣasya tat prāpty-āśābuddhau paurvāparya-abhāvāt. teṣāṃ tatiti. tad api iṣṭam eva. na hi tasya tat-vikalpaḥ puruṣa-kṛtaḥ, na tu śabda-svabhāvatato dharma-bhedāc ca anyatvam. jñānakoṣa-pānaṃ syāt karaṇīyam. viṣa-karma-ādieka-samāropa-vyavacchedād anya-vyavacchedaḥ tathā-iṣṭa-samudāyasya siddhir vighāto vā kaḥ punar āsāṃ vijñānena aparādhaḥ -abhāvāt. asty anubhava-viśeṣo ’rthapratyayaṃ janayet. vyaktibhiḥ ko ’parādhaḥ -vākye prayoga-pratiṣedhāt tad-āśrayas tatayaṃ svalakṣaṇānām eva darśana-āhita-vāsanāvaktāraḥ pradarśayanti. na ca tatyena nitya-anuṣakta eva eṣāṃ paraspara-viśeṣa-āśraya-vipāka-dharmā sa dharmas tena na upalabhate. yasya saṃskāra indriyasya heto rūpa-avabodhataḥ | ātma-ātmīya-grahabhāvān na bhavati iti hetu-pratiṣedho ’sya bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya -paratā-anurodhena anyato vā kutaścid dhetoḥ vastu-bhūtasya tad-anyebhyaḥ. kāṣṭhe ’gnidṛṣṭānta-upadarśanaṃ ca etad anityaḥ śabdaḥ krama-antara-virodhataḥ ||259|| yady aanityam, yathā ghaṭa-ādayaḥ, śabdaś ca kaścit kṛtakaḥ sa sarvo ’nityaḥ, śabdaś ca -para-vyāpāro hi bhāvaḥ svabhāva-niṣpattau anityam, yathā ghaṭa-ādayaḥ, śabdaś ca -abhāve kṛtakatvaṃ bhavati śabdaś ca -abhāve kṛtakatvaṃ bhavati, śabdaś ca -śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ svabhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ svabhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ -bhāvas tan-mātra-anubandhena khyāpyate. yaḥ ’pi sarveṣāṃ tathābhāvo na sidhyati. ahetor vyavasthayā darśyate – sarvo ’-pakṣaḥ prasādhya nivṛttir vaktavyā. katham idānīṃ sūcayati iti siddho ’nvayaḥ. katham idānīṃ -mātra-anubandhaḥ khyāpyate. sva-kāraṇād eva -para-vyāpāro hi svabhāva-niṣpattau bhāvaḥ -para-vyāpāro hi svabhāva-niṣpattau bhāvaḥ bāhuleyaḥ prayatnānantarīyakaḥ śabdaḥ kṛtakatvaṃ vā. saṃś ca śabda utpattimān api vyāptiḥ prasādhyata eva yathā sañ śabdaḥ tat sarvam anityam, yathā ghaṭa-ādiḥ, san -ādayo ’pi draṣṭavyāḥ. sann utpattimān asya viparyaye vṛtter a-darśane ’pi san

kṛtako kṛtaḥ | anumāna-a-bahir-bhūto ’py abhyupāyaḥ kṛtaḥ | icchā-a-viruddha-siddhīnāṃ sthita-kramakṛtaḥ | tadvat puṃstve katham api jñānī kaścit kṛtaḥ | vikāraḥ syāt punar-bhāvas tasya hemni kṛto ’gnir jvālā-antara-pūrvako na araṇikṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ, kṛto ’nena prakāreṇa pratijñāṃ tyajataḥ pratijñākṛto ’yaṃ vyapadeśaḥ, kiṃ tarhi saṃyoga-kṛtaḥ. kṛto ’yaṃ vyavahāra-vibhāgaḥ. tā avasthā kṛtaḥ. kiṃ punaḥ sa tayor eva saṃyogaḥ. tābhyāṃ kṛtaś cetasi cetasi | kālena vyajyate ’-bhedāt kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhayakṛtaḥ. tasmāt tat-pūrva-kṣaṇa-sahakāri kuṇḍaṃ kṛto na artho ’pi, vikalpa-bhedānāṃ svatantrāṇām kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya kṛtaḥ, na tu śabda-svabhāva-kṛtaḥ, puruṣa-upadeśakṛto nāma sa tena pratibandha-ākhyaḥ padārthaḥ, sa kṛto nṛṇām | sā bhava-icchā āpty-an-āpti-icchoḥ kṛtaḥ pada-vākya-bhedānāṃ bhedo na syāt. na apy akṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, kṛtaḥ, puruṣa-upadeśa-apekṣaṇāt, artha-antara-vad kṛtaḥ pratibandha iti cet. syād etat – yatkṛto bauddhā api dṛśyante. tatra a-mantratvam api kṛto bhavati iti tad-artham anyat pravartate. kṛto bhavati. sarvatra hi tat-samudāya-viparyāsād kṛto yat tan na upakurvanti. kim antar-gaḍunā kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, kṛto yena tās tathā na iṣyante. tāsām ekakṛto vā hetu-dṛṣṭāntayor na virodha iti na kṛto viplava iti tat-pratibaddha-janmanāṃ kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, kṛto viśeṣaḥ syāt, tad-upāya-apāyayoḥ kāryakṛtaḥ sa tathā tad-ārādhanena phalati iti. tatkṛtaḥ sa sarva-śabdān yugapac chṛṇuyād iti kṛtaḥ snehaḥ saṃskāra-gocaraḥ || hetur virodhi kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā abhāva kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim ity kṛtaḥ syāt. tathā apy ayam akiñcitkaraḥ kim ity kṛtaḥ syāt, tadā mantra-prayogāt kadācid arthakṛtaḥ svabhāvo vināśo na sarva iti cet. kāṣṭhā kṛtaka-anityatvād iti yathā. kvacid arthe kṛtaka-ānupūrvī varṇānāṃ te ca na bahavaḥ samānakṛtaka ity anvayī. sāmarthyād eva atra anityaḥ kṛtaka ity ukte ’pi śabdo ’nitya ity arthād kṛtaka iti. evaṃ prayatnānantarīyakatva-pratyayakṛtaka iti kṛtakatvasya apy anityatvena vyāptiṃ kṛtaka iti. siddha-tat-svabhāvatayā tad-abhāve na kṛtaka iti. siddha-tat-svabhāvatayā tad-abhāve na kṛtaka-śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā kṛtaka-śrutiḥ svabhāva-abhidhāyiny api parakṛtaka-śrutiḥ svabhāva-abhidhāyiny api parakṛtaka-svabhāvaṃ janayati, so ’nityaṃ svabhāvaṃ kṛtaka-svabhāvatve ’pi hy eṣāṃ kaścin mithyākṛtako ’nitya iti, kiṃ tarhi vastu-bala-āyātā eva kṛtako ’vaśyam anitya iti pratyetavyaḥ, yena evam kṛtako ’vaśyam anitya iti pratyetavyo yena evam kṛtakas tathābhūto jāto yo naśvaraḥ kṣaṇa-sthitikṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ svabhāvakṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ svabhāvakṛtako vā iti. tathā tat-kārya-pratiṣedhena apy a kṛtako vā iti svabhāva-hetoḥ prayogaḥ. asaty kṛtako vā, yaś ca evam, sa sarvo ’nityaḥ, yathā kṛtako vā śabda iti. atra api na kaścit kramakṛtako vā śabda iti pakṣa-dharma-upadarśanam. kṛtako vā syān nityaś ca ity a-nivṛttir eva

kṛtakaḥ PV_04022 SV_15105 SV_02416 SV_09808 V2_07701 V3_01005 V3_08105 NB_03122 SV_11426 HB_02806 SV_15415 V3_09303 HB_03716 V2_05303 V3_11207 V3_13104 HB_00807 V3_07008 V3_09707 NB_03122 V3_13207 SV_01822 SV_01805 V2_10013 V3_13103 NB_03083 SV_09724 V2_07606 NB_03024 PV_04258 V3_13207 SV_09721 HB_00608 SV_09726 V2_07607 HB_00212 V3_13101 V3_04910 V3_04909 V3_04711 NB_03134 V3_13304 NB_03126 SV_15026 V3_04712 SV_15612 SV_09722 V3_01908 V3_07805 NB_03127 V3_13305 SV_15214 SV_15312 SV_09719 V2_07603 SV_01819 NB_03011 NB_03135 V2_08011 VN_00113 VN_00216 VN_00202 SV_15215 SV_01721 V2_08010

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tasya śaktatā || uktam atra vinā apy asmāt na hi janma asti kasyacit ||285|| yady aparityajya kathaṃ bhavet. ya eva tarhi eva vinaśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit atra. api ca vinā apy anena yāvān kaścit vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥ tatra anityatvam, anityatva-abhāvaḥ vyavasthā-bhede ’pi nāntarīyakatā syāt. bhavati yena yasya kaścit sambandho yathā na ātma-nivṛtti-mātram. anyathā nir-upākhye syāt, yan-nibandhano ’yam anitya-śabdaḥ, hetur eva syāt, yady atra anityatva-hetuṃ -sādhanāt. vyatirekiṇaś ca sandeha-ayogāt dvayor viruddho ’siddhau ca, yathā vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. a-tat-svabhāvasya bhāve ’nya-bhāvaḥ, sa punar upādhi-bheda-apekṣaḥ kevalo vā udbhāvyate, yathā abhivyakti-vādinaḥ kvacid dhūmo yathā mahānasa-itarayoḥ, yatra dhūmaḥ, yathā mahānasa-itarayoḥ. yatra -tad-bhāvasya arthāpattyā anityatva-abhāve tad-bhāve hetu-bhāve vā anityatva-abhāve tad-bhāve hetu-bhāve vā anityatva-abhāve vṛttiḥ. tan na etad vastu-bala-āyātaṃ sattvasya, a-sapakṣe ca asattvasya, yathā prayogaḥ. vyatireke ’pi na anityatva-abhāve kartavyaḥ. vyatireky api na anityatva-abhāve anityatve na asty eva sattvam utpattimattvaṃ apekṣayā | svabhāvasya yathoktaṃ prāg vināśatatra anityatvam, anityatva-abhāve yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka iti vyabhicāraṃ ca āha, yathā vināśe hetumati -tat-svabhāvatayā tad-abhāve na bhavataḥ. -tat-svabhāvatayā tad-abhāve na bhavataḥ niścayaḥ, yathā pradeśe dhūmasya śabde vā idam udāharaṇam uktam – anityaḥ śabdaḥ ca iti dvau hetū, nityaḥ vā viparyāsanam iti darśana-artham anityaḥ -dharmā nirdiśyante – prameyatvān nityaḥ, -vyatireko yathā – anityaḥ śabdaḥ, rāga-ādimān iṣṭa-puruṣa-vat. anityaḥ śabdaḥ rāga-ādimān, iṣṭa-puruṣa-vat. anityaḥ śabdaḥ ’py ubhayaṃ syād iti. bhavatu vahny-ādīnāṃ anityaḥ, anityatvāt prayatnānantarīyakaḥ, tat-krama-ātmano vā mantrasya artha-hetor aapy anityatvena vyāptiṃ pradarśya śabdasya ca hetu-pratijñayor doṣa ity eke. teṣāṃ vyāptiḥ pramāṇair upadarśyate – sarvaṃ iti. tathā viparīta-anvayaḥ, yad anityaṃ tat tathā viparīta-anvayaḥ – yad anityaṃ tat || atha yan mithyā-arthaṃ vacanaṃ tad akhilaṃ tāni pratikṣeptavyāny eva iti. tasmād aanayor darśayati. tatra anvayī yat kiñcit iti vakṣyāmaḥ tau punar hetū yat kiñcit -vacanena dvitīya-siddhim āha. tathā hi yat -dharma-bhedena svabhāvasya prayogaḥ. yat viparīta-vyatireko yathā – yad aanvaya-vidhāna-ayogāt. tad eva ca naḥ dharmiṇi bhāva-sādhanam, yathā yat sat asal-lakṣaṇam ākarṣati. tena yat sat -pramāṇa-upadarśanam. yadi na sarvaṃ sat -vyatirekasya vyāpter anyatra a-sambhavād a-anubandhena tat-svabhāvatayā khyāpyate. yaḥ -ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya vā

kṛtakasya kṛtakaḥ śabda īdṛśaḥ | sarve ’nityā iti prokte kṛtakaḥ śabdo na tasmād artheṣu pratītir eva syāt. kṛtakaḥ, sa eva anityo bheda-abhāvāt. pratijñākṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sakṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sakṛtakaḥ sa sarvo ’nityaḥ, śabdaś ca kṛtaka ity kṛtakaḥ so ’nitya eva iti nitya-vyavacchedena kṛtakatva-a-sambhavo yathā ghaṭa-ākāśayor iti kṛtakatva-anityatva-vat. na apy ete vivakṣākṛtakatva-anityatvayor eka-artha-samavāyo kṛtakatva-ādy-ayogān na tato nairātmya-siddhiḥ kṛtakatva-ādi-vat. nanv asty eva tiro-dhānam. na kṛtakatva-ādikam api kaścin na nirdeśayed iti. kṛtakatva-ādinā anityatve, vastu-dharmasya sarvakṛtakatva-prayatnānantarīyakatve nityatva-sādhane, kṛtakatva-prastāve ca an-āgama-āśrayān na āgamakṛtakatva-bhāva iva prayatna-utpatti-dharmatāyāḥ. kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. kṛtakatvam asiddham iti, na tat sarvatra anumāne, kṛtakatvaṃ tatra anityatvam, anityatva-abhāvaḥ kṛtakatvaṃ tatra anityatvam, anityatva-abhāve kṛtakatvaṃ na bhavati iti bhavati. na hi kṛtakatvaṃ na bhavati dahana-abhāve ca dhūmaḥ. kṛtakatvaṃ na bhavati dahana-abhāve ca dhūmaḥ. kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāve ca kṛtakatvaṃ prayatnānantarīyakatvaṃ ca nityatve kṛtakatvaṃ bhavati śabdaś ca kṛtaka iti. siddhakṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddhakṛtakatvaṃ vā. saṃś ca śabda utpattimān kṛtako vā kṛtakatvayoḥ || a-hetutva-gati-nyāyaḥ sarvo ’yaṃ kṛtakatvasya a-sambhavaḥ, yathā ghaṭa-ākāśayor kṛtakatvasya apy anityatvena vyāptiṃ pradarśya kṛtakatvasya. tasya dvidhā prayogaḥ, sādharmyeṇa kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ kṛtakatvasya. sa-dhūmaṃ hi pradeśam artha-antarakṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra hi kṛtakatvāt prayatnānantarīyakatvāc ca iti kṛtakatvāt prayatnānantarīyakatvāc ca iti dvau kṛtakatvād anityaḥ, anityatvāt kṛtakatvād ākāśa-vad iti vaidharmyeṇa. viparītakṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ kṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ, kṛtakatvād yathā-pratyayam anyatra anyathātvam, kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ kṛtakatvān nityasya nityaṃ sannidhānam iti nityaṃ kṛtakatve kathite sāmarthyād eva anityaḥ śabda kṛtakatvena śabda-nāśe sādhye gandhe pṛthivīkṛtakam anityam iti. tathā-siddhāv eva hi sa kṛtakam iti. sādharmyeṇa dṛṣṭānta-doṣāḥ. kṛtakam iti. sādharmyeṇa. vaidharmyeṇa api – kṛtakam iti hetu-vyatirekeṇa sādhya-vyatirekasya kṛtakaṃ ca syād syān mithyā-arthaṃ ca iti na kṛtakaṃ tat sarvam anityam, yathā ghaṭa-ādayaḥ, kṛtakaṃ tat sarvam anityam, yathā ghaṭa-ādayaḥ, kṛtakaṃ tad anityam ity ukte ’n-artha-antarakṛtakaṃ tad anityam ity upādhi-bhedena. apekṣitakṛtakaṃ tan nityaṃ bhavati iti. na hy ebhir kṛtakaṃ yathoktam abhidharme – katame dharmāḥ kṛtakaṃ vā, tat sarvam anityam, yathā ghaṭa-ādiḥ, kṛtakaṃ vā tad anityam eva iti sidhyati, tāvatā kṛtakaṃ vā pratikṣaṇa-vināśi syāt, a-kṣaṇikasya kṛtakaṃ satya-artham iti syād vinā apy anvayena. kṛtakaṃ svabhāvaṃ janayati, so ’nitya-svabhāvaṃ kṛtakasya anityatā-sādhanād a-doṣaḥ, a-tad-

kṛtakasya SV_15308 SV_14922 SV_16406 SV_12102 SV_16404 SV_09908 V2_07806 SV_13512 SV_13515 SV_16405 SV_15103 SV_15212 SV_16317 V1_02212 HB_02412 VN_04915 V3_10105 SV_08707 SV_12829 V1_00813 PV_02064 PV_04166 PV_03418 PV_02259 HB_03602 HB_03915 SV_11317 V2_04508 V3_01410 SV_03617 SV_13114 V3_05213 V1_04312 HB_01515 HB_01515 NB_03032 SV_16611 SV_15212 V3_10501 HB_04102 VN_05412 SV_16327 VN_01011 SV_05010 SV_11628 PV_04129 V3_03909 PV_04200 SV_16211 V3_03006 SV_03405 SV_03408 SV_17517 SV_16115 PV_04053 V3_02113 V3_08709 PV_04105 V3_03404 PV_04030 V3_12603 V3_00703 V3_00310 PV_03083 V2_04708

kṛtā

576

saṃvādanam itarad vā sarva-darśī vacanasya asattā-anubandhī nāśa iti brūmaḥ. ta eva phalam iti prayogāt phalam icchatā dṛśyante ca vicchinna-kriyā-sampradāyāḥ śaktitvād iti puruṣa-viśeṣa eva samarthitaḥ. bījasya iti tat-svabhāva-apekṣāḥ. evaṃ tarhi bījasya iti tat-svabhāva-apekṣāḥ. evaṃ tarhi -kārayoḥ pūrvāpara-bhāvasya vyavasthitatvāt. ca. kiṃ punar a-calita-avasthā-svabhāvānām avācyā mantrāḥ phala-īpsunā | (310ab) na hy aapi ca, na jñāna-hetutā eva syāt tasminn asarvatra saṃśayaḥ syāt. mithyātvaṃ iti. tat-prayoga-upakāra-vipāka-dharmaṇaḥ cet, na, tasyāḥ sāmagryā eva antara-viśeṣasyāt, kārya-svabhāvānāṃ kāraṇa-svabhāvaiti. hetu-udāharaṇa-adhikam adhikam. ekena anaikāntikaḥ syāt. vipakṣasya api icchārūpa-an-upalakṣaṇaṃ yuktam. tad-upalakṣaṇaanukrama-pratīteḥ. tad-a-viśeṣe ’py anukramaśabda-viśeṣe smṛtir yuktā, tasyā a-tat|| vyatireke ’pi tad-dhetus tena bhāvasya kiṃ || tena a-prasiddha-dṛṣṭānta-hetu-udāharaṇaṃ taṃ vyanakti iti kathyeta tad-abhāve ’pi tat| prāg guror lāghavāt paścān na pāpa-haraṇaṃ bādhā-nivṛttir yato hetor bādhā-sambhava-prasiddhir iti jñāpanāya niścita-vacanaṃ yad artha-pratīti-jananam. tat samayena eva pratipipādayiṣor vacana-anukrama-darśanaṃ -phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayīiti vakṣyāmaḥ. yaś ca ayaṃ sarvatra vastuasti. tat kadācit kasyacid bhavati iti tatvā. tat kadācit kasyacid bhavati iti tatsyāt, yady atra kaścid upādāna-viśeṣa-abhāvakrīḍana-śīlo devānāṃ-priyaḥ sukha-edhitaḥ -śīlo devānāṃ-priyaḥ sukha-edhitaḥ kṛtaṃ -a-sapakṣayor liṅgasya sad-asattva-khyāpanaṃ tathā hi yasya pramāṇa-saṃvādi vacanaṃ tatsyāt. mithyātvaṃ kṛtakeṣv eva dṛṣṭam ity aanayā diśā sarva-prayogeṣu vacana-parāvṛttihetu-bindu-prakaraṇam ācārya-dharmakīrtia-śakyatvāt. tathā ca dvir-anubhāṣaṇaṃ na, teṣāṃ prabhāvavatā eva adhiṣṭhānāt. tat-vyavahāra-parikleśaṃ yena na atra ādaraṃ āropayati, sa eva asyā viṣaya iti, a-viṣayī-sāmarthyaṃ na paśyāmaḥ, yena asāv āśrayaḥ. || tasmād viṣaya-bhedasya darśanāya pṛthak|28|| tasmād viṣaya-bhedasya darśanāya pṛthak-arthī ca hetu-uktir ukta-artha-anumitau -bhāva-vastu-dharma-an-atikramāt puruṣasva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye viśeṣaḥ. jijñāpayiṣur arthaṃ taṃ taddhitena taddhitena vā darśayet pācakatvam iti ayuktā. pravṛttir vācakānāṃ ca vācya-dṛṣṭiity uktam. sā ca puruṣa-vitarka-vicārasarva-cintāsu śāstraṃ grāhyam iti sthitiḥ | sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ | -ātmanā vyapadeśa-ādayo janya-janaka-bhāvasva-vāk-śāstra-virodhayoḥ | puruṣa-icchā na aparam iti yat kiñcid etat. puruṣa-icchā-sthāna-vāraṇam | vṛttau svayaṃ śruteḥ prāha uparacayati ity uktaṃ vārttike. buddhivāstavī pratyāsattiḥ, api tu vaktur vivakṣā-upagatena siddhiḥ syāt. sato ’py a-vastu-rūpa-śūnyayoḥ | tad-rūpa-a-vañcakatve ’pi -adhyavasāyataḥ | tad-rūpa-a-vañcakatve ’pi

kṛtakasya itarasya vā vibhāvayituṃ samarthaḥ. kṛtakā anityāḥ sādhyante. na hy ayaṃ sambhavo kṛtakā mantrā vācyāḥ pauruṣeyāś ca. puruṣakṛtakāś ca. tān yatnavanta upalabhanta iti cet. kṛtakāḥ pauruṣeyāś ca vācyā mantrāḥ phala-īpsunā | kṛtakānām api keṣāñcit satāṃ vā sa eva svabhāvo kṛtakānām api keṣāñcit satāṃ vā sa eva svabhāvo kṛtakānām api hetu-pariṇāma-niyamavatām a-śakyaḥ kṛtakānāṃ kathañcit sthitānāṃ pūrva-avasthākṛtakānāṃ prayogaḥ sambhavati na ca akṛtake mate | nityebhyo ’-vastu-sāmarthyān na hi kṛtakeṣv eva dṛṣṭam ity a-kṛtaṃ vacaḥ | satyakṛtatvāt tat-phalasya karmaṇaḥ. vinā api puruṣeṇa kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na kṛtatvād a-kāraṇa-apekṣaṇe vā a-hetukatvakṛtatvād anyatarasya ānarthakyam iti tad etan kṛtatvād ity ukta-prāyam. sādhya-vyatireke ca kṛtatvād bhedeṣv a-bhinna-pratyayasya. api ca, kṛtatvād vākya-bhedasya anukramavatī vākyakṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ kṛtam | a-vināśa-prasaṅgaḥ sa nāśa-hetor mato kṛtam | anyathā śaśa-śṛṅga-ādau sarva-asiddhe ’pi kṛtam || na ākārayati ca anyo ’rtho ’n-upakārāt kṛtam || mā bhūd gauravam eva asya na pāpaṃ gurvkṛtam a-sāmarthyaṃ na syāt. tathā api vyartho kṛtam asmābhiḥ. yato ’pi bhāva-abhāva-vacanakṛtam iti. na a-yogye samayaḥ samartha iti kṛtam eva, anyathā-abhidhāne gamaka-dharma-akṛtam eva tat sādhanena, katham atas tat-siddhiḥ. kṛtam eva śabda-pravṛtti-bhedam icchati, tasya kṛtam eṣāṃ kadācit kvacic chravaṇam iti. kāmam kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ kṛtaṃ kṛtaṃ punaḥ kārayati. tathā hi bīja-ādykṛtaṃ punaḥ kārayati. tathā hi bīja-ādy-upanyāse kṛtaṃ bhavati iti na avaśyaṃ vākya-dvaya-prayogaḥ. kṛtaṃ vacaḥ | sa āgama iti prāptaṃ nirarthā kṛtaṃ vacaḥ | satya-arthaṃ vyatirekasya virodhikṛtaṃ vibhramam utsṛjya artha-vyavasthāpana-nītir kṛtaṃ samāptam. namaḥ samantabhadrāya. kṛtaṃ syāt. tatra prathamaṃ sarva-anukramakṛtaṃ hi te samayam anupālayantas tad-upadeśena kṛtavān. na hy anumāna-ādi-nivṛttir abhāvaṃ kṛtasya a-śakya-samāropāt, ākāra-antara-vat. sa kṛtasya karaṇa-abhāvād a-kārakasya ca kṛtā | anumāna-a-bahir-bhūtā pratītir api pūrvakṛtā | anumāna-a-bahir-bhūtā pratītir api pūrvakṛtā | prabheda-mātram ākhyātaṃ lakṣaṇaṃ tu na kṛtā. ata eva asādhāraṇatā siddhā mantra-ākhyakṛtā. ata eva udāharaṇam apy atra sadṛśam āha – kṛtā api vā | anyena vā yadi brūyād bhedo na asti kṛtā api vā pāka ity anyena vā tathābhūtakṛtā iti cet | (337ab) syād etat – kāryam eva kṛtā iti na sthita-kramā varṇāḥ, icchā-a-viruddha kṛtā idānīm a-siddhāntair grāhyo dhūmena na kṛtā idānīm a-siddhāntair grāhyo dhūmena na kṛtā eva bhavantu, saty api saṃyoge tankṛtā ca asya paripūrṇā pramāṇatā || tasmāt kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacana kṛtā ca eṣā tad-arthikā || viśeṣas tadkṛtā ca ghaṭanā asatsu kena nivāryate. sad-asadkṛtā, tad-abhāve vivakṣita-itarayor āsattikṛtā pratipattir asat-pratipattiṃ na atiśete, akṛtā bhrānti-vyavasthitiḥ || tasmād vastuni kṛtā bhrānti-vyavasthitiḥ ||4|| maṇi-pradīpa-

kṛtā SV_13522 SV_13521 SV_06617 V3_00805 V1_00104 PV_03149 SV_16410 SV_04712 PV_04111 SV_12105 PV_03280 PV_04111 V3_03506 SV_15516 SV_12313 PV_04259 VN_02323 SV_05801 PV_04198 V3_05410 PV_04199 PV_02013 V3_09606 SV_12311 V3_02306 V3_02307 V1_00812 VN_03810 V1_00908 HB_03804 PV_02054 VN_02620 SV_03228 PV_04068 PV_04103 SV_12321 SV_03409 SV_16325 SV_16204 PV_04087 V3_02608 SV_08017 SV_08826 SV_08909 SV_03907 PV_04064 V3_02213 PV_04164 V2_08812 SV_16206 SV_16206 V2_08812 VN_04101 SV_17431 PV_03219 VN_06806 HB_03719 HB_01613 VN_01914 VN_05404 SV_04328 VN_06309 V3_10505 PV_03284 V1_02807

577

vā syāt, yathā pipīlikānāṃ paṅktau. kāla| (260ab) sā ca iyam ānupūrvī varṇānāṃ deśabheda-ākhyāyāḥ samā śrutiḥ ||137|| anurodhataḥ | vastunaś ca anyathā-bhāvāt tatgarīyaḥ padam | tatra upāsita-loka-bhartari tantuṣv iha ity-ādi-śabdāś ca ime svayaṃ eva nirākṛtam ||310|| pratipāditā hi puruṣaiti cet. uktam atra – sambandhe ’py ekatra āśraya-bhuvām icchā-vartitvād a-niṣedhinām | a-pratyayād a-niścaya-arthatvāt. svayaṃced bheda-a-bhedau kim āśrayau || tirasicchā-vartitvād a-niṣedhinām | kṛtānām auktaḥ. yogyaṃ hi viśvaṃ svabhāvataḥ kṛta-abahutaram idānīm apauruṣeyam. santi puruṣatādṛśīṃ racanāṃ puruṣāḥ kartuṃ na śaknuyuḥ vyatirekiṇaḥ | abhyūhyaḥ śrāvaṇatva-ukteḥ ca. a-pratipakṣāyāṃ ca pakṣa-siddhau śabdena codita iti. sā ca śrutiḥ. a-kārya-upayogataḥ || kadācin nir-apekṣasya kārya-a||35|| kadācin nir-apekṣasya kārya-a|| etena eva prasiddho ’pi svabhāvasya pṛthak -ādeḥ karaṇāt sidhyed valmīkasya api tat-ādeḥ karaṇāt sidhyed valmīkasya api tatsva-prakriyā-bheda-dīpano nāma-bhedaḥ puruṣa’pi śāstra-uparodhād virodhe so ’nyatulya iti virodhaḥ syāt. bhavaty eva anyaśabda-antara iva. na ca artha-abhipātahetor vyabhicāra-pradarśanena pratiṣedhe buddhir bhāvam apekṣeta. artha-abhipātaiti kim atra brūmaḥ. puruṣa-pratibhādeho hetur varty-ādi-vad yadi | mṛte śamīhetu-vyabhicāra-upadarśanena pratiṣedhe ’pi kasyacid viśeṣasya pratyāyana-arthaṃ | kevalaṃ śāstra-pīḍā iha doṣaḥ sā anyaatiprasaṅgaḥ syād vyarthatā vā pṛthakmantra-kalpānāṃ darśanāt, teṣāṃ ca puruṣaity anyena vā tathābhūta-jñāpanāya svayaṃ | rathyā-puruṣā api kecana tantra-jñāḥ svayaṃtad-bhāva-bhāvino ’-tad-viśiṣṭasya ca a-tatiṣṭa-abhidhānena gata-arthe ’py avadhāraṇe | -iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe syāt. atītam anāgataṃ vā nimittīādi-vad ity uktam. api ca, yam ātmānaṃ purasyo ’sya ātmā an-anya-sādhāraṇo yaṃ puras-yogyaṃ manyamānā dṛśya-vikalpyāv arthāv ekīiti rāja-kula-sthitiḥ || sarvān arthān samīrāja-kula-sthitiḥ ||20|| sarvān arthān samīgamyaṃ yathoktayā || tri-kāla-viṣayatvāt tu nibandhanam, api tu svabhāva-antaram api. vā vaktavyam. sarve ’pi ghaṭa-ādayo bhāvāḥ sarve ’pi ghaṭa-ādayo bhāvāḥ kṛtrimā aapi tu svabhāva-antaram api. kṛtrima-a-sādhanasya samarthane kartavye tad avaiparītyam. mayi dharma-patnyāṃ pratyayam a-viplavaiḥ || tad-upekṣita-tattva-arthaiḥ nigrahasthāna-bhāva iti. atra api yathoktaṃ hetur vastūni sva-sādhya-tattva-prakṛtīni -dharmā. tena samasta-pratyayānāṃ kāryam arāṣṭra-pālaṃ nāma nāṭakam iti prasaṅgaṃ kriyata eva. na hi sarva-viṣaya-upadarśanaṃ asat pāratantryam iti kalpanā-āropitaṃ doṣasya an-udbhāvanād iti cet, na santa iti uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ na ca tat tādṛg-arthavat || a-śubhā-pṛthivī| ity antara-ślokāḥ. tathā hy a-śubha-pṛthivī-

kṛtsna kṛtā vā yathā bīja-aṅkura-ādīnām. sā dvividhā api kṛtā vā syāt, yathā pipīlikānāṃ paṅktau. kālakṛtā vṛddhair a-tat-kārya-vyāvṛtti-vinibandhanā | kṛtā vyabhicāriṇaḥ ||3|| iti saṅgraha-ślokaḥ. tri kṛtā sv-alpā apy an-artha-udayā sammohād kṛtāḥ || śṛṅgaṃ gavi iti loke syāc chṛṅge gaur kṛtās tad-adhiṣṭhānāc ca phala-dā mantrāḥ. tad kṛtād anyatra a-pratītiḥ, na ca sambandho ’sti kṛtānām a-kṛtānāṃ vā yogyaṃ viśvaṃ svabhāvataḥ || kṛtānām apy apahnotṛ-darśanāt. niṣṭhā-āgamanasya kṛtānāṃ paṭunā apy ekadā bheda-darśanāt | pravāhe kṛtānāṃ vā yogyaṃ viśvaṃ svabhāvataḥ || arthakṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā arthakṛtāny api vākyāni kānicid evaṃ-vidhāni iti teṣv kṛtāṃ vā a-kṛta-saṅketo vivecayet, vyaktam kṛtāyāḥ sāmya-dṛṣṭaye || hetu-svabhāva-vyāvṛttyā kṛtāyāṃ jetā bhavati. tasmāj jigīṣatā sva-pakṣaś kṛti-tat-kāri-tulya-rūpa-avabhāsinīm | dhiyaṃ kṛti-virodhataḥ | kādācitka-phalaṃ siddhaṃ talkṛti-virodhataḥ | kādācitka-phalaṃ siddhaṃ talkṛtiḥ | kāryeṇa saha nirdeśe mā jñāsīt sarvam kṛtiḥ || sādhyena anugamāt kārye sāmānyena api kṛtiḥ ||71|| sādhyena anugamāt kārye sāmānyena kṛtiṃ bādhate, anyatra api prasaṅgāt. yadi kṛte ’pi tulya iti virodhaḥ syāt. bhavaty eva kṛte ’pi pratijñā-doṣa iti cet, astu, viṣayakṛte ’saty āntare vikāre śabda-viśeṣe smṛtir yuktā, kṛte ka evam āha anityaḥ śabda iti parityajati, kṛte ca buddhi-janmany abhilāpa-smṛty-antarakṛte ca sādhanatve kim idānīṃ vastutaḥ sādhanam a kṛte doṣe punar ujjīvanaṃ bhavet || nivṛtte ’py kṛte dharma-bheda-vikalpāt sāmānya-ghaṭayoḥ kṛte saṅketa-bhede vyatirikta-arthā vibhaktir kṛte samā || śāstra-abhyupagamāt sādhyaḥ śāstrakṛteḥ | bhedo vāṅ-mātra-vacane pratibandhaḥ svakṛteḥ. tatra apy apauruṣeyatve katham idānīm kṛtena samayena. na punas tathā-abhidhāna-mātreṇa kṛtair mantraiḥ kiñcit karma kurvanti. tathā anyo kṛtau sarvatra kārya-kāraṇa-bhāvaś ca nirākṛtaḥ kṛtya-antena abhisambandhād uktaṃ kāla-antarakṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe kṛtya tayoḥ pravṛttir iti cet. karma api na asajkṛtya puruṣo ’yaṃ pravartate | tat-sādhya-phalakṛtya puruṣo viśiṣṭa-arthakriyā-arthī pravartate, kṛtya pravartante. tad-abhiprāya-vaśād evam kṛtya vaktuṃ śakyaṃ na sādhanam | sarvatra tena kṛtya vaktuṃ śakyaṃ na sādhanam | sarvatra tena kṛtyānām a-tathā-ātmakam | tathā paraṃ kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravālakṛtrimā a-kṛtrimā prasajanti, tatra apy evaṃ kṛtrimā prasajanti, tatra apy evaṃ vikalpanāyāḥ kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. kvacit kṛtvā aparasya prasaṅgena a-prasaṅgena vā a-tankṛtvā ātmīyayor netra-abhidhānayor jalakṛtvā gaja-nimīlanam | kevalaṃ loka-buddhyā eva kṛtvā cintyam eva, kiṃ te yathā-lakṣita-prabhedās kṛtvā tat-pramāṇakān puruṣān abhyudayakṛtvā na upekṣā-āpattir iti, sa kiṃ teṣām a-kṣepa kṛtvā nāndy-ante tataḥ praviśati sūtra-dhāra iti kṛtvā yugapad doṣaḥ śakyate ’bhidhātum, kṛtvā vyavahāre sarvathā sa eva kiṃ na buddhir kṛtvā sarve doṣā avaśyaṃ vaktavyā a-vacane vā kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād kṛtsna-ādy abhūtam api varṇyate | spaṣṭa-ābhaṃ kṛtsna-ādikam abhūta-viṣayam api spaṣṭa-

kṛpayā V1_00105 PV_02199 PV_02131 PV_02124 PV_02126 PV_02197 PV_02130 PV_02129 VN_04815 V3_11808 VN_01910 PV_03210 VN_04701 V3_10604 NB_03063 PV_03250 SV_16325 SV_06017 V3_12208 PV_04140 PV_02181 PV_02029 SV_05821 SV_11209 SV_06708 SV_04205 SV_04025 SV_16209 PV_03141 SV_09025 SV_08222 SV_08717 HB_03912 VN_03117 SV_13509 SV_09026 SV_09914 V2_07811 SV_16323 SV_12523 PV_03088 PV_04054 SV_14006 PV_03387 V3_00302 PV_04053 V3_02112 PV_03204 V1_03312 PV_02153 PV_03264 HB_02914 V3_03302 PV_03087 PV_03017 PV_03180 PV_03511 PV_03320 PV_04061 PV_03023 V3_02405 V3_04607 PV_02224 PV_04073 V3_12603

kena

578

apy an-artha-udayā sammohād avadhīraṇā iti || tiṣṭhanty eva para-adhīnā yeṣāṃ tu mahatī -bodha-ādeś citta-dharmasya pāṭave || cetasi | abhyāsa-jāḥ pravartante sva-rasena ca tulya-jātīya-pūrva-bīja-pravṛddhayaḥ | || tena agha-hetau na dveṣo na doṣo ’taḥ hi mūlam abhyāsaḥ pūrvaḥ pūrvaḥ parasya tu | yatnena vaiguṇye niraste sva-bale sthitiḥ || tadā ekaṃ vākyam, yathā devadatta gām ānaya tau ca atyanta-parokṣasya na sidhyataḥ. na asty ātmā iti vayaṃ bauddhā brūmaḥ. api | yadi idaṃ svayam arthānāṃ rocate tatra chabdaḥ. śiṣṭa-prayogaḥ saṃskāra iti cet, -siddhau. yathā ca – iha nikuñje mayūraḥ, -asiddhaḥ. yathā iha nikuñje mayūraḥ | eka-artha-āśrayiṇā vedyā vijñānena iti -nyāya-vṛttitaḥ ||309|| rathyā-puruṣā api prakṛti-bhedino ’pi jñāna-ādikam ekaṃ kāryaṃ hy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ tataḥ || nanv etad apy artha-siddhaṃ satyaṃ -ādiṣu || tathā a-kāraṇam etat syād iti ca | abhāvān na asty anuṣṭhānam iti -a-grahaḥ | saṅketa-a-sambhavas tasmād iti -āśrayāt | apauruṣeyaṃ satya-artham iti na asty etat, kiṃ tarhi kenacit prayojanena kuryur ity a-virodhaḥ. tadvad arthā api -ādy-eka-artha-sādhane | bhede ’pi niyatāḥ eva anyaḥ karoty a-vidita-kartāraś ca dṛśā dhatte na dṛśāṃ ghaṭanena sā || -lakṣaṇam eva tu sāmānyam. atha ca prakṛtyā uktaṃ ca atra kiñcid asmābhiḥ prakṛtyā api ’pi sva-hetu-pratyaya-niyamita-svabhāvatvāt siddham iti, tathā api tāv eva bhāva-abhāvau -abhāvād bhasmī-kṛta-prajvalana-vat. ye tu te ca na bahavaḥ samāna-jātīyāḥ, yena atha ca prakṛtyā kecid eka-jñāna-ādi-phalāḥ atra api niyama-hetur vaktavyo yata ime api kaścin niyama-hetur vaktavyo yata ime svabhāvena phala-dāḥ. ye ’pi tantra-vidaḥ -santateḥ ||245|| mleccha-vyavahārā api gamyeta virodhāc ced asāv api || siddhaḥ guṇa-doṣam a-paśyataḥ | vilabdhā bata dīpa-ādiṣu bhāvāt. a-bhinna-janmā iti dhiyā saha | viṣayasya tato ’nyatvaṃ guṇa-doṣam a-paśyataḥ | vilabdhā vata na ca anyeṣām anavasthā-prasaṅgataḥ || na ca anyeṣām anavasthā-prasaṅgataḥ ||13|| eva bhāvānāṃ viśva-rūpatā | tac ced an-aṅgaṃ asti idaṃ vedanam, tad artha-vedanaṃ duḥkhena rāgasya an-udbhavo yadi || vācyaṃ ekam iti cen matam || tad ajñānasya vijñānaṃ tato ’nya-bhāvād abhāva-siddhir iti cet, yatra tu dharmy eva asiddhas tatra kva svabhāva-uktyā parasya tat | na astitvaṃ -ādy etena varṇitam || sā eva iṣṭā arthavatī a-liṅgaṃ ca artha-vedanam | siddhaṃ tat tatra api ca smṛtiḥ | dṛṣṭā tad-vedanaṃ pratyakṣaṃ prativedanam | tad-artha-vedanaṃ na saḥ | kiṃ na bādheta so ’-kurvann ayuktaṃ | nīla-ādy-ākāra-leśo yaḥ sa tasmin so ’-nivāritaḥ pramāṇena pravartamānaḥ -niścaye viśeṣasya vyavaccheda-hetutā asya -darśanāt || kāraṇe ’-vikale tasmin kāryaṃ nv iyam || so ’-niṣiddhaḥ pramāṇena gṛhṇan vārttike. buddhi-kṛtā ca ghaṭanā asatsu

kṛpayā tan-nītir uddyotyate || hita-a-hita-prāpti kṛpā | sat-kāya-dṛṣṭer vigamād ādya eva a-bhavo kṛpā-ātmakatvam abhyāsād ghṛṇā-vairāgya-rāga-vat | kṛpā-ādayaḥ || tasmāt sa teṣām utpannaḥ svabhāvo kṛpā-ādi-buddhayas tāsāṃ saty abhyāse kutaḥ kṛpā matā | na a-muktiḥ pūrva-saṃskāra-kṣaye ’nya kṛpā-vairāgya-bodha-ādeś citta-dharmasya pāṭave || kṛpā sva-bīja-prabhavā sva-bīja-prabhavair na cet kṛṣṇām iti. atra padānāṃ yathā-kāmaṃ prayoge ’pi ke ca nir-ātmānaḥ prāṇa-ādy-abhāvena vyāptāḥ. ke bauddhāḥ. ye buddhasya bhagavataḥ śāsanam ke vayam || tasmān na artheṣu na jñāne sthūlake śiṣṭāḥ. ye vidita-vedyatā-ādi-guṇa-yuktāḥ. kaḥ kekāyitād iti tad-āpāta-deśa-vibhrame. dharmykekāyitād iti. tad-āpāta-deśa-vibhrame. dharmykecana || tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpakecana tantra-jñāḥ svayaṃ-kṛtair mantraiḥ kiñcit kecit kurvanti na anya iti. tān ayaṃ tatra svayam kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha kecit tu dharmiṇaḥ | kevalasya uparodhe ’pi kecit pracakṣate | saty eva yasmin yaj janma kecit pracakṣate || jñānavān mṛgyate kaścit tadkecit pracakṣate ||114|| yady a-vṛkṣebhyo bhedo kecit pracakṣate ||224 || na khalu sarva eva kecic chabdāḥ kvacin niveśyante. tatra yady kecit svabhāva-bhede ’py eka-pratyabhijñānakecit svabhāvena indriya-ādi-vat ||73|| yathā kecid iti sarveṣāṃ keṣāñcid vā a-kriyā-abhiniveśo kecid indriya-jatva-āder bāla-dhī-vad a-kalpanām | kecid eka-jñāna-ādi-phalāḥ kecin na iti. bhavatu kecid eka-jñāna-kāryāḥ svabhāva-bhedād iti. api kecid eva kārakāḥ syuḥ, na anye ’-tatkecid darśana-a-darśana-mātreṇa vyavasthāpayanti kecid vicāra-prasaṅgeṣv ekatra sādhye bahavo kecid vyavasthita-kramāḥ syuḥ, anye yathā-iṣṭakecin na iti. bhavatu nāma bhāvānāṃ svabhāvakecin naśvara-ātmano jātā na ca atra kaścin kecin naśvara-ātmāno jātāḥ. na ca atra kaścin kecin mantrān kāṃścana kurvate | prabhu-prabhāvas kecin mātṛ-vivāha-ādayo madana-utsava-ādayaś ca kena a-saha-sthānād iti cet tat kuto matam | kena amī siddhānta-viṣama-grahāḥ || yadi sādhana kena avaṣṭambhena ucyate. tasya eva a-bhedasya kena ākāreṇa sidhyati || bhedaś ca bhrāntikena ime siddhānta-viṣama-grahāḥ ||2|| ity antara kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti kena iyaṃ siddhā bheda-vyavasthitiḥ || vijātīnām kena. utpatti-sārūpyābhyām. anantaraṃ tarhi kena udbhavaḥ sāmyān mada-vṛddhiḥ smaras tataḥ | kena upādāna-kāraṇam | ādhipatyaṃ tu kurvīta tadkena kasya virodhaḥ. anya-bhāvena pratiyoginaḥ. kena kiṃ pratibadhyate, prastāvasya eva abhāvāt. kena gamyeta virodhāc ced asāv api || siddhaḥ kena cakṣur-ādi-matir matā | artha-sāmarthyakena tasmin hi na pratyakṣaṃ na laiṅgikam || tat kena tasya apy anyena ced imām || mālāṃ jñānakena tādrūpyād vyabhicāri tat || atha so kena duṣyati || anyeṣu hetvābhāseṣu sva-iṣṭasya kena nirmitaḥ || pratyakṣa-pratyaya-arthatvān na kena nivartyate. nivārito vā pramāṇena vācā kena kena nivāryata iti. niścaya-hetāv apy akena nivāryate | kā vā sa-doṣatā dṛṣṭā snehe kena nivāryate | niṣiddhaś cet pramāṇena vācā kena nivāryate. sad-asad-ubhaya-an-ubhaya-

kena SV_09202 PV_04073 V3_02406 PV_02021 PV_02228 SV_17209 V2_07202 SV_13808 PV_03321 SV_10327 SV_03814 V3_13404 SV_14927 SV_01616 SV_07118 V3_08809 SV_07210 SV_14921 SV_17214 SV_14625 SV_06221 V3_12512 V3_08905 V2_06102 SV_06708 V3_13701 SV_13219 SP_00020 V3_11603 SV_15701 SV_14421 HB_02114 SV_07123 PV_03401 PV_03400 PV_03434 SV_16812 SV_07602 SV_08228 SV_14813 V3_13403 SV_04014 SV_06123 SV_15124 V2_06411 SV_15122 SV_15125 SV_14509 SV_03824 HB_00708 V1_00913 SV_07311 SV_06201 HB_01703 HB_01512 V3_10209 V3_01809 SV_06211 VN_04617 PV_03019 SV_05118 PV_03507 PV_04041 PV_03335 SV_10621

579

yathā-pratītimatas tat-prabhavāḥ śabdāḥ nivāryate | niṣiddhaś cet pramāṇena vācā kena nivartyate. nivārito vā pramāṇena vācā tathā eva tad-a-kāraṇam | yadā tat kāraṇaṃ gṛhīteṣv indriya-ādiṣu || svatva-dhīḥ -apanayana-a-sambhavāt. jñātā vā atīndriyāḥ -dyotane niyatiḥ kutaḥ | jñātā vā atīndriyāḥ sādhanatvam iti cet. iha api virodha-abhāvaḥ tad eva idaṃ vicāryate | sarūpayanti tat tad-abhāvaḥ pratīyeta hetunā yadi svayam | a-bhedina iva ābhānti bhāvā rūpeṇa yena upamānāt sādhanaṃ syāt. na hy arthasya na ca evaṃ-bhūtaṃ kiñcid asti. sarvasya prasādhitaṃ kañcid arthaṃ puṣṇāti, yena pāta-abhāvaḥ pāta-pratibandhaḥ sa kathaṃ tasmāt pāta-abhāvaḥ pratibandhaḥ sa kathaṃ tac ca nityam asti iti. na sthitir asya na, jñeya-adhikārāt. ye kadācit kvacit svayaṃ pratīti-prasaṅgāt, a-pratyakṣe ’pi -vad iva samāropya ādarśayanti prakaraṇena | na tatra gamyate kaścid viśiṣṭaḥ na hi vastu-rūpam eva dharmaḥ, asanto ’pi katham asya sthāpayitā. tad ayaṃ na śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ eva dhvanayati iti. na asty etat, kiṃ tarhi -dharmi-bahir-bhāvāc ca ity uktam. tāny api pratiniyatāḥ te saṃskārāḥ śabdānām. tatra ca tādṛśaḥ || janane ’pi hi kāryasya ato ’-niścayāt. na apy a-pratipattiḥ, tena an-apakarṣaṇād anyena ca an-utkarṣaṇāt. vināśasya ca akiñcittvāt. bhavato hi na kiñcin nāśa-kāraṇaiḥ. sthiti-dharmaṇo ’pi ca kaḥ kasya sthāpako nāma. tena ayaṃ pitaraṃ tad-rūpo ’pi sutaḥ pituḥ | bhedaṃ udbhavatas tad-rūpam anukruvataḥ | tasya hi sārūpye jñānam ajñānatāṃ vrajet | sāmye hy apauruṣeye tasminn upadeśo yuktaḥ. tasya api vyaṅgya-vyañjaka-bhāva-ādeḥ sambandhasya || yady ete bhāvā vyāvṛttiṃ muktvā svabhāvena vidyeta kiñcana | yad akiñcitkaraṃ vastu kiṃ na hi kathañcit sādṛśya-mātreṇa arthānāṃ na hy arthā vyatiriktena a-vyatiriktena vā ghaṭena iti. tathā paṃśunā vā anyena vā yena sambhavati iti. sarveṇa samaṃ gṛhyeta na vā anupalambho ’bhāvaṃ gamayati. sad avaśyaṃ yuktam. tathā a-kārya-viśeṣo nityo bhāvaḥ sarveṇa samaṃ gṛhyeta na vā kenacid iti san sva-hetubhyas tathābhūto bhavati. tan na -bhedāḥ svayaṃ bhedino ’py a-bhedina iva eṣa svayaṃ pratītau viṣaya-upasthāpanena etat tathā pratyeti na anyathā ||7|| kiñcit nityasya kutaścit sambhavati. tasmān na tat vyavahāra-upanītānāṃ jñeya-ādi-padānām api na karoti ca iti. sahitas tat-svabhāvo na -a-kriyā-ayogāt. anya-sahitaḥ karoti, na -vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt -ādi-śabdānām api. yā api kvacit prakaraṇe na ca dāna-ādi-dharma-sādhana-codanā-śūnyachabdād a-prasaṅgo mato yadi | tan na kevalāt ||99|| na hi paro ’py enāṃ buddhiṃ na hy artha-ābhāsi ca jñānam artho bāhyaś ca yatas tathā na iṣṭaṃ sādhyo dharmo ’tra | darśanaṃ nīla-nirbhāsaṃ na artho bāhyo ’sti | na sādhyaḥ samudāyaḥ syāt siddho dharmaś ca

kevalaḥ kena nivāryante. sa eva hi śabdānāṃ na viṣayo yo kena pravartyate || pūrvam apy eṣa siddhāntaṃ sva kena pravartyate. samaya-lakṣaṇa-āhita-bhedasya kena mataṃ na iṣṭam a-kāraṇam || śastra-oṣadhakena vāryeta vairāgyaṃ tatra tat kutaḥ | kena vivakṣā-vacanād ṛte ||326|| puruṣa-praṇīte kena vivakṣā-vacanād ṛte ||47|| vivakṣā niyame kena siddhaḥ. yāvat tathā abhidheyatā-artha-akena sthūla-ābhāsaṃ ca te ’ṇavaḥ || tan na arthakenacit ||202|| yady asya kāraṇasya svabhāvasya kenacit ||69|| tasyā abhiprāya-vaśāt sāmānyaṃ sat kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ kenacit kadācij jñānāt. jñāna-mātra-arthakriyāyām kenacit kāraṇavattva-abhyupagamāt. tathā ca kenacit kriyate. abhāvaṃ karoti iti hi na abhāvo kenacit kriyate. abhāvaṃ karoti iti hi na abhāvo kenacit kriyate. tasmān na sāmānyasya ādhāro ’sti. kenacij jñātāḥ santo na jñāyante, teṣāṃ sattākenacij jñātum a-śakyatvāt. na ca asti kaścid kenacit. na tu tat tathā. sarva-artha-vivecanaṃ kenacit paraḥ ||126|| na ca api śabdo dvaya-kṛd kenacit prakaraṇena imaṃ vyavahāra-patham kenacit pratibaddha iti na kadācit tiṣṭhet. kenacit pratibandhuṃ śakyate, antya-avasthāyāṃ kenacit prayojanena kecic chabdāḥ kvacin kenacil leśena āsv eva antar-bhavanti iti cet, kenacit saṃskṛtam indriyaṃ kasyacid eva grāhakam kenacit samavāyinā | samavāyī tadā na asau na kenacit sambandhāt. a-sambandhād vimarśo na kenacit saha kārya-kāraṇa-bhāva-ayogāt. kenacit saha-bhāvaḥ syāt. na ca vināśo bhavati. kenacit svabhāva-anyathā-bhāvasya kartum akenacid a-pratibaddha iti na kadācit tiṣṭhet. kenacid aṃśena kutaścid avalambate || mayūrakenacid aṃśena parato ’pi bhidā bhavet || tathā kenacid aṃśena syāt sarvaṃ sarva-vedanam || yathā kenacid ajñānāt, atīndriyatvāt. aindriyakatve kenacid an-upakāryasya a-pratibandhena abhāvāt. a kenacid anvayinā śūnyāḥ. na eṣāṃ bahūnām ekaṃ kenacid apekṣyate ||279|| sati hi kārye kāraṇaṃ kenacid ātma-antara-pratiniyamaḥ, yena upamānāt kenacid ātmanā samānāḥ tathā eṣāṃ grahaṇaṃ mithyā kenacid ānītena artha ānaya ity eva syād ankenacid iti san kenacid dṛṣṭo na nityaḥ kaścid kenacid upalabhyate vyatīta-a-samprāptakenacid gṛhyamāṇas tat-kāraṇa-apekṣo yadi kenacid dṛṣṭo na nityaḥ kaścid atīndriyaḥ syāt, kenacid bhavatā sa naṣṭaḥ. kiṃ tarhi svabhāva eva kenacid rūpeṇa pratibhānti, tad eṣāṃ buddhikenacid vinā api pratiyann asmān kāryiṇo dṛṣṭvā kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tatkenacid vyaṅgyam. na vai yogyatā-pratilambhaṃ kenacid vyavacchedyena bhavitavyam, an-anyakevala iti cet, anyas tarhi kevalaḥ, anyaḥ kevala iti cet, kiṃ kevalasya sva-kārya-karaṇe ’kevala eva kasyacid bhāva-abhāvayor vṛttikevala eva dharmo dharmiṇi sādhyo viparyāsanīyo kevala-śabda-śravaṇāt pratipattir dṛṣṭa-prayogakevala-śabda-su-prayogān naraka-pātam iti kevala-sāmānya-a-grahaṇād grahaṇe ’pi vā || a-tat kevala-sāmānya-bhāvinīṃ vaktum arhati. nityaṃ tan kevalaḥ | eka-ākāra-mati-grāhye bheda-abhāvakevalaḥ || ekasya dharmiṇaḥ śāstre nānā-dharmakevalaḥ || kasyacit kiñcid eva antar-vāsanāyāḥ kevalaḥ ||209|| yadi hi śabda-artha eva apohyeta

kevalaḥ SV_01811 SV_09306 HB_01703 HB_01713 HB_02107 HB_02104 HB_01805 HB_01802 HB_01714 HB_01706 HB_02611 HB_02902 PV_04147 V3_07008 V3_09210 HB_01707 V3_10301 V3_08101 SV_00104 PV_03266 SV_05307 SV_14526 SV_03914 SV_07411 SV_16507 SV_04817 SV_06712 SV_03725 VN_00718 SV_07303 SV_06911 SV_05310 SV_13313 SV_12915 SV_03912 SV_07208 SV_03611 PV_03293 SV_13229 VN_00405 SV_06805 SV_12309 PV_03258 SV_01916 PV_03202 SV_15115 SV_08515 SV_11627 SV_10504 SV_15425 SV_02709 SV_06317 V3_12602 PV_03090 SV_17123 PV_03219 V3_10311 SV_07619 V2_06112 SV_00523 PV_04207 V3_02002 PV_04068 VN_01204 V3_08210

580

hetu-bhāvau teṣāṃ viduṣāṃ vācyo hetur eva hi upādhi-bheda-apekṣo vā svabhāvaḥ tat-svabhāvo na kevala iti cet, anyas tarhi na kevalebhya iti, tasya api – kathaṃ sa upakāreṇa iti na tasya kaścit sahakārī tataḥ -kartṛ-dharmā cet, pṛthag-bhāva-sambhavāt, tataḥ kevalād an-utpattir uktā bhavati. sa bhavati – karoty eva iti. kāryaṃ ca ayaṃ na utpadyata iti tad-avastho virodhaḥ. na yasya api kṣaṇiko bhāvaḥ, tasya api kiṃ na paraspara-apekṣam eva anyatvam iha iṣṭam. sa dharmiṇo viśeṣaṇa-bhūto ’bhāvaḥ sādhyate na sādhyas tasmāt tad-āśrayaḥ | bādhyo na eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ -ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva api kiṃ na kevalaḥ karoti. karoty eva yadi iti. na tatra eṣa doṣaḥ, itara-grahaṇāt. a-gateḥ. mā bhūd ato gatiḥ, prākṛta-saktir a-pratibala-prajño janaḥ | vedakāḥ sva-ātmanaś ca eṣām arthebhyo janma tāsām anyatama-apekṣaṃ tac cec chaktaṃ na atra na tasya kiñcid bhavati na bhavaty eva -vyāpita-ādy-ākārair api na eva pratipattiḥ. janayet. saṃskṛta-indriya-sahakāritvāt ayam asmākam artho grāhyo na anya iti ca parityajya artha-antara-kalpanaṃ na apy asya āyāsasya kiñcit sāphalyam. samarpyate, an-atīndriyatva-prasaṅgāt. āśraya-abhimatena dravyeṇa sambandha iti tathābhūtasya agneḥ sākṣād a-janakatvāt. ’pi yady eka-śrutimān bhavet | (143ab) na iti na tata eva paṭa-utpattiḥ. tathā na garīyān. tad ayaṃ sthiteṣv anyeṣu vyāhartṛṣu na api svayam ayaṃ vaktā vibhāvayati. mā bhūt, na hy evaṃ pratipattir iti. na vai an-ādheya-viśeṣasya sāmānyasya ayukta iti. -cintā. tad-vaśād vastu-vyavasthāpanaṃ ca caturtho ’tra tena uktam upaghāta-jam | aneka-ātmā kalakalo na śrūyeta. dhvanayaḥ tat-kāryatvaṃ samarthitaṃ bhavati. anyathā iti. na ca atra anugāmi kiñcid rūpam asti. -lakṣaṇo ’sty eva viśeṣaḥ. satyam asti. na dvayor nīla-ādi-vat sukham | gṛhyeta kathaṃ tad-bhāva-parāmarśena saṃśayaḥ syāt. citra-paṭa-ādiṣu || tatra avayava-rūpaṃ cet samāropita-gocarāḥ | jāyante buddhayas tatra - a-vivekinor vā arthayor abhyupagamān nāma ca na apy āśrayeṇa saha naśyati iti. -a-bhāvino ’ṅkura-ādayo dṛṣṭāntaḥ, na sādhye ’pi prāṇa-ādibhir vyudasyamānaṃ syāt ’pohe na ayaṃ doṣaḥ prasajyate ||46|| na bhedo ’-rūpaḥ. rūpavattvena tv asya darśanaṃ paramārthataḥ kaścid dharma-dharmi-bhāvaḥ. -artha-kārya-uktir upavarṇitā | prayogaḥ na sva-vacanam atiśete. tat-kāriṇā -tattva-arthaiḥ kṛtvā gaja-nimīlanam | na asantaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. vā bhāveṣu sāmānya-buddhir na iyam arthavatī -anupalabdhis tu svayam asattā eva. tatra -anupalabdhis tu svayam asattā eva. tatra na ca anvayaḥ || a-dṛṣṭi-mātram ādāya -prakrame ’pi vastu-pratibandha-abhāvāt. sādhye sambandhaḥ sā iha na īkṣyate | atha asty anayor vibhāgo na kaścid virodhaḥ, -mātra-anubandhī svabhāvo bhāvasya. tatra hi

kevalaṃ kevalaḥ ||27|| yad-arthe dṛṣṭānta ucyate, so kevalo ’tha vā | ucyate sādhya-siddhy-arthaṃ nāśe kevalaḥ, anyaḥ sahitaḥ, svabhāva-bhedakevalo ’pi karoty eva kāryaṃ ca tasmān na kevalo ’pi kuryād iti, prāyas tu saṅghāta-sthāyī kevalo ’pi tathā syād ity uktam. a-tat-svabhāvas kevalo ’pi samartha-svabhāva iti tata utpattir kevalo ’pi samarthaḥ san param apekṣamāṇaṃ katham kevalaḥ karoty eva iti cet, sa katham idānīm akevalaḥ karoti. karoty eva yadi kevalaḥ syāt. kiṃ kevalas tad-apekṣayā tasmād anyaḥ. taj-jñānaṃ tat kevalaḥ, tena na a-samudāya-sādhanam. na ca liṅgakevalo na anya-saṃśrayo vā iti sūcitam || svayaṃkevalo vā kṛtakatva-sattva-van nāśe nirdiśyata ity kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta kevalaḥ syāt. kiṃ na bhavati. kṣaṇikatvāt, uktam kevalo hi tad-viparīta-virahaḥ sādhya-dharmaḥ kevalatvād a-vyatirekatayā anvayasya iti cet, iha kevalam | na an-arthy eva su-bhāṣitaiḥ parigato kevalam || artha-ātmā sva-ātma-bhūto hi teṣāṃ kevalam ||105|| atha api syāt, na vema-rahitaḥ kevalam ||277|| ity uktam. na hy ayaṃ vināśo ’nyo kevalam a-bhinna-ākārā buddhir utpadyate. tasyāḥ kevalam a-samartham iti cet. ko ’yam an-ādheyakevalam an-abhivyakta-artha-viśeṣa-saṃsargāḥ kevalam an-artha-nirbandha eva, yathā-kalpanam kevalam anena tatra yogyās te ’rthāś codanīyāḥ. kevalam ayaṃ tathābhūtaṃ pratyāyayiṣyāmi iti kevalam ayam asad-bhūta-abhiniveśa eva. na vayam kevalam upādāna-balena eva tatra jñānam utpadyate kevalam eka-kāryās tad-anya-bheda-a-viśeṣād ekakevalam ekaika-vyakty-apāye vijñāna-utpattāv api kevalam eva śabdaṃ śṛṇvaṃs tad-upalambhakevalam evaṃ yadi syāt sādhu me syād iti kalyāṇakevalam evam a-pratipattiḥ. vyakti-vyatirikta-akevalaṃ janayed iti. na asty anyaḥ sthiti-hetuḥ. kevalaṃ jāḍya-khyāpanam. tathā-kṛta-vyavasthāḥ kevalaṃ tatra timiram upaghāta-upalakṣaṇam || kevalaṃ tatra śrūyante cen na vācakāḥ | (256ab) kevalaṃ tad-abhāve na bhavati ity upadarśane kevalaṃ tad-arthatayā te bhāvā a-tad-arthebhyo kevalaṃ tayor eva. kiṃ tarhi ḍiṇḍika-purāṇakevalaṃ tasya tad-dhetv-artham a-gṛhṇataḥ || na kevalaṃ tu bhāva-niścaya-abhāvān na asti ity kevalaṃ dṛśyate tathā | nīla-ādīni nirasya anyac kevalaṃ na artha-gocarāḥ ||286|| svalakṣaṇakevalaṃ na iṣṭaṃ syān na vastv ity uktam. tad ime kevalaṃ nityeṣv āśraya-sāmarthyaṃ na paśyāmaḥ, kevalaṃ nir-upākhyam. nir-upākhye ’pi iyam eva kevalam. nairātmye ’bhāvāt prāṇa-ādayas tankevalaṃ pratyakṣa-dṛṣṭe pramāṇa-antara-a-vṛttiḥ kevalaṃ buddhi-viplava eva. tena eva a-paramārtho kevalaṃ buddhir evaṃ-sambandham uparacayati ity kevalaṃ bhinnaḥ sarvatra artho na bhidyate || kevalaṃ mithyā-vinītatā eva ātmanaḥ samuddyotitā kevalaṃ loka-buddhyā eva bāhya-cintā pratanyate || kevalaṃ vikalpa-viracitam asantam apy eṣām kevalaṃ viplava eva iti na asmākam asyā viṣayakevalaṃ viṣayī sādhyate ’bhāvo vā tad-bhāvakevalaṃ viṣayī sādhyate. asyām api yadā vyāpakakevalaṃ vyatirekitā | uktā anaikāntikas tasmād kevalaṃ śāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa kevalaṃ śāstra-pīḍā iha doṣaḥ sā anya-kṛte samā || kevalaṃ sa-anvayau bhāvasya janma-vināśāv iti na kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana-

kevalaṃ SV_00627 SV_16511 HB_03402 PV_04267 V3_05711 SV_14509 VN_02120 VN_01801 V1_04007 PV_02114 PV_04140 HB_03006 HB_02803 HB_03104 PV_04144 PV_03040 SV_07416 SV_05405 HB_01512 HB_01004 SV_05206 PV_02035 SV_05117 VN_01803 HB_02010 VN_01805 HB_01804 SV_16601 SV_16601 SV_03013 PV_03468 SV_15616 HB_02013 PV_03049 SV_13302 SV_00822 V3_08402 SV_04620 HB_03614 PV_02058 HB_02910 VN_03421 HB_01713 HB_04010 HB_04009 PV_03007 PV_03008 V1_03604 PV_03331 SV_05416 SV_05018 PV_03001 PV_02228 PV_03503 PV_03009 V2_07711 SV_09822 SV_15506 SV_10803 VN_04706 SV_09908 V2_07806 V2_06516 SV_12319 SV_12605

581

-mātra-anubandhī svabhāvo bhāvasya. tatra hi yena ekam artham anurundhate na aparam. eva prayogaḥ pramāṇatayā liṅga-a-niścayāt. hi viṣaye mohād atra an-anubruvan | ’pi viṣaye mohād atra an-anubruvan | hi bhāvasya kiñcit kadācid bhavati. sa eva -apekṣayā jaya-parājaya-vyavasthāpanāt. -vacane ’pi tulya iti kathaṃ na sādhanam. rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vā nivṛtte syāc charīre cetasaḥ sthitiḥ | artha-siddhaṃ satyaṃ kecit tu dharmiṇaḥ | uktaṃ prāk. tasya an-anya-saṃsṛṣṭa-rūpasya sidhyati, tasya tad-anya-a-saṃsṛṣṭa-rūpasya anyan na asti iti pratīyāt. tasya eva || tathā eva dharmiṇo ’py atra sādhyatvāt grahaṇāt sāmānyaṃ cetasor dvayoḥ | tasya api kim iti indriyam apekṣate. na hi tasya janane vyaktam asya tat-kāryatā anuyujyate. anya-sahitaḥ karoti, na kevala iti cet, kiṃ ’ṅkura-ādi-janana-svabhāvāḥ santo ’pi na tasya ālambana-bhāvena kāraṇaṃ na tu || prāṇa-apāna-indriya-dhiyāṃ dehād eva na ca, parasya api na sā buddhiḥ sāmānyād eva -avayavaḥ syāt. na hi pakṣa-dharma-vacanāt syāt. tathā ca tad viśeṣa-bhāvi kāryam api utpattiḥ pratyuktā, pakṣa-dharma-vacanād api bhavati. kāryaṃ param apekṣata iti tataḥ -pratipatter a-sādhanam eva āgamaḥ syāt. -antara-a-vṛttāv a-pratipatteḥ. tataś ca -ātmā tadvattvena na gṛhyate. yadi punaḥ anumitir buddheḥ sva-dharma-nir-apekṣiṇaḥ | yuktam. tasya a-kāraṇatva-prasaṅgāt. na yata utpattiḥ, pratyekaṃ sāmarthye ’pi yathā bhāseta tad-vapuḥ || rūpavattvān na jātīnāṃ varṇa-pada-vākyāni śrūyante, dhvanīnām eva -doṣa-utpatteḥ. deha-ādīnāṃ hetutve ’pi na an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na cet. tat tulyaṃ jātāv api, vyaktīnām apāye sati pratijñā-doṣāṇāṃ sambhavaḥ. na api kiñcid īritam | āyuḥ-kṣayād vā doṣe tu pradeśa-mātraṃ tatra ghaṭa-abhāvaḥ. tādṛśe -an-atikramāt, yathā uktaṃ prāk. anapekṣe ca antara-apekṣam iti sahitebhya eva jāyate, na parasparam ākṣipataḥ, niyamavantau ca na dvitīya-ākṣepa-nāntarīyakatvāt. na punaḥ -sāmānya-saṅkhyā-ādiṣu dhiyo gatāḥ || sphuṭa-ābhatā | jñāna-rūpatayā arthatvāt -viplavā ||39|| tathā kṛta-vyavasthā iyaṃ -ākāra-viplavā | tathā kṛta-vyavasthā iyaṃ sāmānyasya bhāvāt, pratibhāsinām api bhavanti, kiṃ tu viplavād āntarād api chakty-a-śaktitaḥ | arthakriyāyāṃ tatra tat kutaḥ | pratyakṣam eva sarvasya pratyakṣāṃ kalpayet so ’pi vāritaḥ | keśa-ādi iti matiḥ punaḥ || sāmānya-viṣayā sva-kārya-utpādane. nanv anapekṣāṇām api sakalā kārya-utpādane. nanv anapekṣāṇām api anye ’nyathā vyācakṣate. tad-anusāreṇa ca prāmāṇyam āsituṃ samarthaḥ. atyakṣa-phalānāṃ vayaṃ guṇa-atiśayam a-paśyantaḥ saṃskāraṃ -svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api -svabhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api vā pramāṇam ity a-pratikṣepaḥ. tad atra -dahana-ādi-stambhana-darśanāt. śabarāṇāṃ ca apauruṣeyatvam iṣṭam. tad visaṃvādakānām api

keṣāñcid kevalaṃ samagrāt kāraṇāt kārya-utpatti-sambhavo kevalaṃ samaya-vaśāt taṃ tam āviśanto dṛśyante. kevalaṃ siddha-sambandhayoḥ kāraṇa-vyāpakayor yady kevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ | kevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ | kevalaṃ sva-hetubhyas tathābhūto bhavati. tan na kevalaṃ hetvābhāsād bhūta-pratipatter abhāvād akevalasya a-sāmarthyād a-sādhanatvam iti cet, tat kevalasya apy ālokasya darśanād an-ālokasya vā kevalasya iti cec citta-santānaṃ sthiti-kāraṇam || kevalasya uparodhe ’pi doṣavattām upāgatāḥ || kevalasya eka-ātmani vyavasthitasya tena ātmanā kevalasya tattva-vyavasthāpakād eva pramāṇād anya kevalasya darśanād iti cet, idam eva asmābhir kevalasya na | yady evam atra bādhā syān na anyakevalasya prāg grahaṇaṃ vinivāritam || parasparakevalasya yo na tat-svabhāvaḥ sa punaḥ kathañcid kevalasya sāmarthye ’pi vyaktīnāṃ kvacid apy atra kevalasya sva-kārya-karaṇe ’-samarthaḥ svabhāvaḥ. kevalā janayanti, salila-ādi-kāraṇa-antarakevalāḥ. yadā punar āsām ekaṃ sahakāry asti, tadā kevalāt | sva-jāti-nir-apekṣāṇāṃ janma janmakevalāt ||99|| na hi paro ’py enāṃ buddhiṃ kevala kevalāt pratipatter utpattiḥ. etena saṃśayakevalāt syād iti cet, sarvam uktam – pratikṣaṇam kevalād a-pradarśite sambandhe saṃśaya-utpatteḥ. kevalād an-utpattir uktā bhavati. sa kevalo ’pi kevalād anyato ’py atīndriyeṣv a-pratipattir iti kevalād artha-pratipatter a-sādhanam eva āgamaḥ kevalān eva upādhīñ śabda-jñānāny upalīyeran, kevalān na artha-dharmāt kaḥ sva-dharmaḥ svakevalān mantra-prayogād iṣṭa-siddhis tasya kevalānām a-kriyā kartṛ-viśeṣa-pṛthag-bhāvakevalānām a-darśanāt | vyakti-grahe ca tac chabda kevalānāṃ śravaṇāt. vācake ca pratiniyata-śaktikevalānāṃ sāmarthyam asti iti. vipakṣa-vṛtter akevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter akevalāyā jāter avasthānāt. bhrātṛ-ādi-śabdās tu kevalāyāḥ pratijñāyāḥ prayogo ’sti iti na kevale na asty a-sādhyatā || mṛte viṣa-ādikevale pradeśe ’bhāva eva iti cet, nanu tasya eva kevale svataḥ pratijñā-virodhe vivakṣite pratijñākevalebhya iti, tasya api – kathaṃ sa kevalo ’pi kevalau, niyamasya ubhaya-rūpatvāt. tasmāt tatra kevalau bhāva-abhāvau parasparam ākṣipataḥ, keśa-ādayo na sāmānyam an-artha-abhiniveśataḥ | keśa-ādi iti matiḥ punaḥ || sāmānya-viṣayā keśakeśa-ādi-jñāna-bheda-vat | yadā tadā na sañcodyakeśa-ādi-jñāna-bheda-vat || yadā tadā na sañcodya keśa-ādi-viplavānām abhāvāt. a-bhinna-pratibhāsā keśa-ādi-vibhrama-vat. a-vidyā-udbhavād viplavatve keśa-ādir na artho ’n-artha-adhimokṣataḥ || keśa-ādiṣu kalevarāt || cyuteṣu sa-ghṛṇā buddhir keśa-golaka-dīpa-ādāv api spaṣṭa-avabhāsanāt || keśa-pratibhāsam an-arthakam | jñāna-rūpatayā keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja keṣāñcit kvacin na avaśyaṃ tad-bhāvo bhūmi-bījakeṣāñcit pratītiḥ. tathā ayam an-arthakeṣv arthakeṣāñcit pravṛtti-nivṛttyor mahā-anuśaṃsā-pāpakeṣāñcic chabdānām anumanyāmahe, tad-anvākhyānakeṣāñcit satāṃ vā sa eva svabhāvo na asti yo keṣāñcit satāṃ vā sa eva svabhāvo na asti yo keṣāñcit svabhāvānām arthānāṃ vā darśana-pāṭavakeṣāñcid adya api mantra-karaṇāt, a-vaidikānāṃ ca keṣāñcid anāditvād asti iti kim apauruṣeyatvena.

keṣāñcid V2_08107 HB_02503 SV_10314 V2_06603 SV_06306 SV_10311 VN_00211 VN_00916 SV_14904 SV_17417 SV_16209 V2_07703 SV_09811 SV_11802 SV_13414 HB_02911 HB_03007 SV_05214 SV_16904 PV_04046 V3_02009 V1_04008 V3_10808 PV_03316 V1_03309 SV_16216 V3_04103 SV_12327 PV_03111 VN_06216 V3_07611 HB_03211 VN_00309 V2_08008 SV_13507 SV_11915 SV_13517 SV_13520 VN_04816 V3_09408 V3_09408 V1_04201 SV_15611 HB_03211 PV_03199 SV_16106 SV_15605 V1_02005 PV_03521 PV_02267 SV_13416 SV_16212 PV_04146 PV_03138 PV_03198 PV_03256 VN_05818 PV_02008 VN_00114 VN_04812 HB_00803 VN_04209 VN_04113 VN_04105 VN_04108

582

ādayo ’nyair eva hetubhir anityāḥ sādhyante. tattve nibandhanam, a-bhinna-ākārāṇām api na iyatā tad-abhāvaḥ. punaḥ paryāyeṇa na iyatā tad-abhāvaḥ. punaḥ paryāyeṇa punar artha-antara-nivṛttir viśeṣaṇa-bhūtā vā pramāṇam ity a-pratikṣepaḥ. tad atra abhāva-a-sādhanāt, arvāg-darśanena satām api eva iyam anupalabdhiḥ. tasmād anena kvacit kasyacid bhāva-an-abhyupagamāt. yathā ca ayuktam ity āvedita-prāyam, nityatvaṃ ca a-vidita-kartāraś ca kecid iti sarveṣāṃ bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ cet. na, teṣām anyathā-anumānāt. jñānaṃ hi kiṃ ca, dhvanayaḥ sammatā yais te doṣaiḥ pradeśe ’bhāva eva iti cet, nanu tasya eva eva aparasya vyavaccheda iti, tasya iti. na bhedo janana-virodhī, kiṃ tarhi vā anyathā apy upadiśed iti. śrūyante hi brūyād dharmi-dharma-ādi-sādhanaiḥ || iti sādhayann adhyakṣa-viruddham ācarati. apy ālokasya darśanād an-ālokasya vā rūpasya niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ -saṃsthitiḥ || sarva-ātmanā api sambaddhaṃ pramāṇam, sarva-ātmanā sannikṛṣṭasya api ayam anukramaḥ svabhāvato ’pi kārya-kṛt tac ca upalabhya-madhya-rūpaṃ pūrvāparayoḥ bauddha-ādīnām a-mantratve tad-anyatra api -vācinī | anityatā-śrutis tena tāv antāv iti vaktavyam, na khalu nigraha-prāptaḥ svaniyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ eva ca tattvena vyavasthāpanāt. etena bhāvasya bādhikā. tatra sāmarthyaṃ paramārtha-sat | asanto ’-kṣaṇikās tasyāṃ -vat prasaṅgaḥ. teṣāṃ ca na vyavasthānaṃ artha-antaratvena a-bhedakatvāt. tad-rūpasya nityāyām ānupūrvyām. tad etat pratipadaṃ syāt. tac ca an-abhimatam. api ca, deśa-kāla’pi na artha-pratītau viśeṣa iti kaścit etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede -virodhād aikyam iti cet, tat kim idānīm asiddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre ’n-artha-antaratve vā varṇa-ātmanas tatca tattvena vyavasthāpanāt. etena krama-a-kālāḥ sarvāś ca buddhayaḥ || kāścit tāsv aca svabhāvaḥ puruṣa-saṃskāra-bheda-bhinnaḥ | (293ab) na varṇa-vyatirikto ’nyaḥ a-kārya-bhedasya apekṣa-ayogād anapekṣāc ca sāmyaṃ mano-vṛtter mano ’ntaram | mano-jñāna’py a-nivāritāḥ | nityasya nir-apekṣatvāt ’smin vācake ’pi kathaṃ na te ||258|| ata eva asādhāraṇatā siddhā mantra-ākhyabhaved atra hetur aikāntiko yadi || -anantare katham | śuddhe mano-vikalpe ca na ca atra teṣv eva krama-pātiṣu | kiṃ na a|| a-vicchinnā na bhāseta tat-saṃvittiḥ prativiṣayam uttare vyarthaṃ tad-ajñāna-gateḥ | jñeya-anityatayā tasyā a-dhrauvyāt san kṛtako vā śabda iti. atra api na kaścit sambandhaḥ pratīyate. na hi vākyeṣu padānāṃ pakṣa-dharma-sambandha-vacanayoḥ prayoganigrahasthānena nigraha-arhaḥ. na ca varṇaupādānād a-doṣa iti cet, syād etat, varṇa-mātrād aparasya upakṣepa iti. varṇaiti. idam apy a-sambaddham, na hi varṇa-

krama keṣāñcid anityatva-siddhau tathāvidhānāṃ tadkeṣāñcid anyato viśeṣāj jāti-bheda-darśanāt. keṣāñcid abhivyakteḥ. kārye tu kāraka-ajñānam keṣāñcid abhivyakteḥ. na api śabdā yathā-bhāvaṃ keṣāñcid arthānāṃ yayā viśiṣṭāḥ śabdaiś codyante, keṣāñcid arthānāṃ svabhāvānāṃ vā darśana-pāṭavakeṣāñcid arthānām a-darśanāt. bādhakaṃ punaḥ keṣāñcid asad-vyavahāram abhyupagacchatā ato keṣāñcid eva iṣṭaḥ pratigho janmināṃ tathā | keṣāñcid bhāvānām a-kṣaṇikasya vastu-dharmakeṣāñcid vā a-kriyā-abhiniveśo ’stu. tasmāt sarvā keṣāñcin nityatā api syāt. yady api bahulaṃ keṣāñcin nityatā api syāt. yena bāhulye ’pi hi keṣucit satsu vyatireka-anvaya-vat tan-mātra-akair apy a-vācakāḥ | dhvanibhir vyajyamāne ’smin kaivalyam iti ghaṭa-viraha ucyate. sa ca iha kaivalyam eva aparasya vaikalyam iti, tad-anyakaivalyam. tena ekena sahitā janayanty eva. evaṃ kaiścit puruṣair utsanna-uddhṛtāni śākhā-antarāṇi. kaiścit prakaraṇair icchā bhavet sā gamyate ca kaiścit prakaraṇair icchā bhavet sā gamyate ca kaiścit prāṇi-viśeṣair iti na tayor api sahakaiścid an-anya-vedyair dharmair yuktaṃ kaiścid eva avagamyate | dharmaiḥ sa niyamo na kaiścid eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe kaiścid eva vijñāta ity asti parokṣa-artha-darśī koṭyor asti iti bruvāṇaḥ padārtha-vyavasthāṃ koṣa-pānaṃ syāt karaṇīyam. viṣa-karma-ādi-kṛto kau smṛtau || prāk paścād apy abhāvaś cet sa eva kaupīnaṃ vivṛṇuyād iti. atra api yadi sādhanakrandato ’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ krama-a-krama-ādayo ’nyonya-vyavaccheda-rūpā krama-a-krama-yogena vyāptaṃ siddham, prakārakrama-a-krama-virodhataḥ ||55|| iti saṅgrahakrama-antara-virodhataḥ ||259|| yady a-kṛtakakrama-antare ’py a-viśeṣāt tulyā syāt pratipattiḥ. krama-anyatvaṃ varṇa-anyatve ’-pūrva-utpādād varṇa krama-abhāvo vyāpti-nityatva-varṇanāt | (260ab) krama-abhiniveśaḥ. pratipāditaṃ ca pratijñākrama-abhivyakti-virodhād aikyam iti cet, tat kim krama-abhivyakter ghaṭa-dadhy-ādir anekaḥ, ko vā krama-ayogāt, tasya a-viśeṣāt. saṃvedanam ity api krama-ātmano vā mantrasya artha-hetor akrama-ādayo ’nyonya-vyavaccheda-rūpā vyākhyātāḥ. krama-ābhāsāḥ kramavatyo ’parāś ca kim | sarvakrama ity ucyate. anyad eva tato rūpaṃ tad krama iti niveditam etat. a-vyatireke ca varṇā krama-utpatty-ayogāt. ādheya-bhedatve ca anyatvam. krama-utpattir apy apekṣā-prasādhanī || ekatvān krama-utpattir virudhyate || kriyāyām a-kriyāyāṃ krama-utpādibhir dhvani-bhāgair vyaktaḥ kila krama-kāriṇām | puṃsāṃ jñāna-prabhāvābhyām krama-kriyā-anityatayor a-virodhād vipakṣataḥ | krama-grahaṇaṃ bhavet || yo ’-grahaḥ saṅgate ’py krama-grahas tulya-kālāḥ sarvāś ca buddhayaḥ || krama-grahe | tal-lāghavāc cet tat-tulyam ity akrama-ghoṣaṇa-śloka-pāṭha-ādinā kālaṃ gamayan krama-janmanaḥ || nityād utpatti-viśleṣād krama-niyamaḥ, iṣṭa-artha-siddher ubhayatra akrama-niyamaḥ kaścit, yathā rājñaḥ puruṣaḥ, krama-niyamaḥ, sarvathā gamakatvāt. sambandhakrama-nirdeśaḥ sarvatra nirarthakaḥ kvacit krama-nirdeśavad iti vatir atra upāttaḥ so ’nyadā krama-nirdeśavan nirarthakam. yathā nityaḥ śabdo krama-nirdeśād eva iṣṭa-artha-siddhāv ānarthakyam.

krama VN_04212 PV_03198 V1_02004 V1_03304 SV_13417 PV_03314 SV_13411 PV_03502 SV_13423 SV_13612 VN_00309 VN_00213 VN_00219 VN_00312 V2_08002 VN_00203 HB_02309 SV_16118 PV_02108 PV_03488 SV_13513 SV_16113 V2_08008 SV_16116 SV_12918 SV_11914 SV_12813 SV_13405 PV_03372 PV_02223 PV_03485 V2_08002 SV_13610 PV_03199 VN_04409 V3_09410 HB_00705 SV_16122 PV_03101 SV_15602 VN_04805 VN_04810 VN_04811 SV_16214 V3_09411 SV_16116 PV_03536 SV_12107 PV_03536 SV_12920 HB_00714 SV_12912 PV_02043 PV_03203 PV_03199 PV_03487 SV_13406 SV_13407 PV_02108 PV_03485 SV_12823 SV_11914 SV_15604 SV_15610 SV_12903

583

api ca atyalpam idam ucyate varṇa|| pratyuktaṃ lāghavaṃ ca atra teṣv eva sādhanam ity api sādhana-nyāyam atipatati. ca. a-bhinna-viṣayatve dvayaṃ vyartham. vakti. tam api te na eva sakṛt prakāśayanti. | eka-arthatve dvayaṃ vyarthaṃ na ca syāt -ātma-abhyupagantavyaḥ syāt, śabda-vad eva. bhavet || tathā hi samyag lakṣyante vikalpāḥ sādhanaḥ. vyakty-apekṣaṇāt. sā ca iyaṃ -varṇa-abhivyakti-pratyaya-kramād bhavantī bhāvasya bādhikā. tatra sāmarthyaṃ krama-aa-darśanāt. bādhakaṃ punaḥ pramāṇam, yatra bhavati. atra apy a-darśanam a-pramāṇayataḥ a-kṣaṇike sāmarthyaṃ bādhata iti hi tasya a-kṣaṇikasya arthakriyā sambhavati, vā pratikṣaṇa-vināśi syāt, a-kṣaṇikasya lakṣaṇam. na ca a-kṣaṇikasya kvacic chaktiḥ, -ādīnāṃ bīja-aṅkura-ādīnāṃ ca sva-icchayā yadi kāraṇam || kramavantaḥ kathaṃ te syuḥ apy a-viśeṣataḥ | doṣo ’yaṃ sakṛd utpanna-aapi hetu-pariṇāma-niyamavatām a-śakyaḥ -kṛtaḥ | icchā-a-viruddha-siddhīnāṃ sthita-sat | asanto ’-kṣaṇikās tasyāṃ krama-avarṇāḥ, icchā-a-viruddha-siddhi-kramatvāt, na hi smaryamāṇayor api pada-vākyayor varṇāḥ tad-vṛttau svarūpa-hāni-prasaṅgāt. -pratipatti-kāla eva sarveṣāṃ śravaṇāt. bhāgeṣu dhvaniṣu na sambhavati iti siddham a-ādikaṃ niṣiddhaṃ prāṅ na ayam arthavatāṃ || tayor a-dṛṣṭer viṣaye na tu bāhyeṣu yaḥ sakṛd-ābhāsanān matau | varṇaḥ syād asambhavati, krama-yaugapadya-virodhāt. aprāg eva nirākṛtāv ity a-parihāraḥ. vyakti’parāś ca kim | sarva-artha-grahaṇe tasmād apratijñā-ādīnāṃ yathā-lakṣaṇam artha-vaśāt karma-abhivyakter a-bheda-vyāpana-asiddhau. liṅgam anusarati iti ko ’yaṃ pratipattipuṃsāṃ varṇa-kramasya ca | sarvo varṇamate || anumānād anitya-āder grahaṇe ’yaṃ varṇā eva hi mantro na anyat kiñcit. tateva avayavāḥ prayoktavyā iti. sa eva teṣāṃ vidita-sambandheṣu kaḥ kasya pūrvo ’paro vā sambandha-pratipattau sa eva teṣāṃ anyeṣāṃ tad-abhāvataḥ ||308|| ayaṃ a-niṣpatteḥ. a-bheda eva atitarām asthita-kramā varṇāḥ, icchā-a-viruddha-siddhi|| abhilāpa-dvayaṃ nityaṃ syād dṛṣṭa-kramam aayam anyato ’-śrutvā na imaṃ varṇa-pada-cetasi || abhilāpa-dvayaṃ nityaṃ syād dṛṣṭavākya-bhedānāṃ bhedo na syāt. na apy a-varṇaparaṃ pratipādayann a-pūrvam arthavarṇānāṃ ca a-krameṇa a-pratipatteḥ kuto ’a-viśeṣiṇaḥ | kramād bhavantī dhīḥ kāyāt -kālatvena upalakṣitayor dhiyoḥ | nānā-arthā ca buddhayaḥ || kāścit tāsv a-krama-ābhāsāḥ dhvanir bhavet || a-krameṇa grahād ante iti siddham a-krama-sattvaṃ śabda-rūpam. -bhāgaś ca dhvanir iti. tan na. a-kramasya eva cittānāṃ kalpyante yadi kāraṇam || matau | varṇaḥ syād a-kramo ’-dīrghaḥ vākyam. tatra ekatve ’pi hy a-bhinnasya krama-viśeṣeṇa vācakā varṇā iti cet. na, na anyat kiñcit. tat-kramo mantra iti cet. a-sannidher na artha-an-arthau. kiṃ ca vinā vā varṇaiḥ, tair anukramavadbhir a-

kramasya krama-nirdeśo nigrahasthānam iti kapola-vāditakrama-pātiṣu | kiṃ na a-krama-grahas tulya-kālāḥ krama-bhāva-virodhaś ca sarvāsāṃ tad-arthakrama-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. krama-bhāvāt. na apy eka eva bhāgaḥ śabdaṃ krama-bhāvitā || sādhya-sādhanatā-bhāvaḥ sakṛdkrama-bhāvina eva yathāsvaṃ karaṇa-prayogād krama-bhāvinaḥ | etena yaḥ samakṣe ’rthe krama-bhāvinī sad-asatos tulya-upayogā iti krama-yoginī iti tad-ānupūrvī vākyam ity api krama-yogena vyāptaṃ siddham, prakāra-antarakrama-yaugapadya-ayogaḥ, na tasya kvacit krama-yaugapadya-ayogasya eva a-sāmarthyena krama-yaugapadya-ayogasya sāmarthya-abhāvena krama-yaugapadya-virodhāt. a-kramaḥ, anapekṣasya krama-yaugapadyābhyām arthakriyā-ayogād krama-yaugapadyābhyām arthakriyā-virodhāt. tasmāt krama-racanā śakyate kartum. tata eva puruṣakrama-vad dhetunā vinā | pūrva-sva-jāti-hetutve krama-varṇa-sthitāv api || sakṛd yatna-udbhavād krama-viparyayaḥ kartum. yathā bīja-aṅkura-pattra krama-virodhataḥ ||306|| kārya-kāraṇa-bhūtakrama-virodhataḥ ||55|| iti saṅgraha-ślokaḥ. krama-viśeṣa-anukrama-vat. na hi sthita-kramāṇāṃ krama-viśeṣam antareṇa vibhāvyante. a-kramāyāṃ krama-viśeṣeṇa vācakā varṇā iti cet. na, kramasya krama-śravaṇe ca pṛthag arthavatām ekasmād eva krama-sattvaṃ śabda-rūpam. kramavad-bhāgaś ca kramaḥ | icchā-mātra-anubandhitvād artha-śaktir kramaḥ | na hi sneha-guṇāt snehaḥ kiṃ tv arthakramo ’-dīrghaḥ kramavān a-kramāṃ katham || kramaḥ, anapekṣasya kartuḥ sva-sattā-mātreṇa kramo ’pi vākyaṃ na nitya-vyakti-nirākṛteḥ | (261a kramo ’yaṃ prasajyate || na ekaṃ citra-pataṃgakramaḥ, tatra avayavānāṃ viparyayeṇa abhidhānaṃ kramas tu tat-kāryatvāt tasya tad-a-niṣpattāv akramaḥ. pareṇa api tad ucyamānaṃ plavata eva, kramaḥ pumbhyo dahana-indhana-yukti-vat ||307|| kramo mataḥ | prāmāṇyam eva na anyatra gṛhītakramo mantra iti cet. kramasya artha-antaratvaṃ kramo yathā-avasthitebhyo ’rtha-pratītir bhavati kramaḥ, yena krameṇa vyavasthāpyeran. sambandhakramaḥ, yo yathā-avasthitānāṃ sambandhaḥ kramo varṇānāṃ viṣa-nirghāta-ādi-samartho na anya kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād kramatvāt, krama-viśeṣa-anukrama-vat. na hi kramam | dvir dvir ekaṃ ca bhāseta bhāsanād ātmakramam | vaktuṃ samarthaḥ puruṣas tathā anyo ’pi kramam a-kramam | dvir dvir ekaṃ ca bhāseta kramam anyac chabda-rūpaṃ paśyāma ity uktam. sati kramam āśrayata iti kim atra kāraṇam. tasmān na kramam eka-buddhi-grāhyaṃ vākyaṃ nāma. na ca kramaṃ tasya api śaṃsati || pratikṣaṇam akramavaty ekā kim eka-arthā a-kramā aparā || kramavatyo ’parāś ca kim | sarva-artha-grahaṇe kramavad-dhīś ca no bhavet | dhiyaḥ svayaṃ ca na kramavad-bhāgaś ca dhvanir iti. tan na. akramavad-vyatirekiṇaḥ prāg eva niṣiddhatvāt. kramavantaḥ kathaṃ te syuḥ krama-vad dhetunā vinā kramavān a-kramāṃ katham || upakuryād akramaśo gaty-a-sambhavāt ||250|| kāla-bheda eva kramasya an-artha-antaratvena a-bhedakatvāt. tadkramasya artha-antaratvaṃ ca pūrvam eva nirākṛtam kramasya artha-antaratve ’n-artha-antaratve vā kramasya upakāra-ayogāt, a-krameṇa ca vyāhartum a

kramasya SV_13406 SV_16121 SV_11916 SV_15607 SV_12907 PV_03203 SV_16115 SV_13509 SV_16117 PV_02043 PV_03494 PV_02105 PV_03421 SV_13612 PV_02043 PV_03495 PV_03485 SV_12919 PV_03485 PV_02043 VN_05601 SV_12912 HB_01910 PV_03509 PV_03524 PV_02106 PV_03188 SV_17414 SV_11921 PV_03487 PV_03206 SV_12825 SV_12903 VN_03218 SV_12824 SP_00008 PV_04158 SV_13412 SV_05620 VN_04810 SV_11822 PV_04157 HB_01901 VN_00808 PV_04155 V3_10110 SV_01201 V2_09313 SV_04414 V3_01901 VN_05404 SV_04017 PV_03356 V1_03812 SV_14623 SV_04525 SV_17223 SV_07119 V3_08809 HB_00907 V3_08804 SV_06526 SV_02718 V2_06003 SV_05916

584

kramavad-bhāgaś ca dhvanir iti. tan na. aabhāvāt. kārya-kāraṇatā-siddheḥ puṃsāṃ varṇatulyā syāt pratipattiḥ. artha-antaratvam api phala-dāḥ syuḥ. upaplavas tv alpīyaso ’pi iti cet. anukramavatā vyañjakena a| nānā-arthā kramavaty ekā kim eka-arthā aca puruṣa-vitarka-vicāra-kṛtā iti na sthitasamāna-jātīyāḥ, yena kecid vyavasthitakrama-viśeṣa-anukrama-vat. na hi sthita-hetutvaṃ tato ’py anyonya-hetuke || na ahi varṇa-ātmā nimeṣa-tulita-sthitiḥ | sa ca || na aneka-hetur iti cen na a-viśeṣāt sarvasya janayej jñānāni jagataḥ svayam || sā yathā-sva-varṇa-abhivyakti-pratyayakramiṇo bhāvo na apy apekṣā a-viśeṣiṇaḥ | kṣaṇo mataḥ | buddhiś ca kṣaṇikā tasmāt | varṇaḥ syād a-kramo ’-dīrghaḥ kramavān avarṇāḥ krama-viśeṣam antareṇa vibhāvyante. asyād bahu-mātra-anavasthiteḥ || avasthitāv atato ’py anyonya-hetuke || na a-kramāt tūṣṇīṃ-bhavati. na hi para-upatāpanakadācid a-pratipatteḥ. varṇānāṃ ca atebhya eva viśiṣṭa-kṣaṇa-viśeṣa-utpatteḥ, paścāt smaryete tau pṛthak katham || cet kriyā ekasmāt kiṃ dīpo ’neka-darśanaḥ | buddhyā astu sakṛd eva tat | a-virodhāt antare ’pi syāt kvacid vyākṣepa-sambhavāt || -an-utpanna-pūrvāpara-rūpaḥ pumān kartā anekatva-ayogāt. na hy ekam. anekayā buddhyā ūrdhvaṃ vardhamāno dhvanir bhavet || aāśrayaḥ || pratyekam a-vicitratvād gṛhīteṣu yuktā. gṛhīta-a-gṛhītayor a-bhedāt. anukramavadbhir a-kramasya upakāra-ayogāt, adṛṣṭānta-prayogaḥ kim ṛjunā eva tat-prayoga250|| kāla-bheda eva na yujyate. na hy ekasya dviṣṭho ’-dviṣṭhe sambandhatā katham || syād gaurave tasmāt pṛthak saha ca tolite | -prayogād bhinnā varṇa-bhāgāḥ karma-bhāgā vā bhrāntir eva. tāṃ tu bhedinaḥ padārthāḥ kaḥ kasya pūrvo ’paro vā kramaḥ, yena eva syāt. dharma-bhedas tu syāt pūrva-uktagatir na ity aparo ’bravīt | tasya na hi taṇḍula-ādīnāṃ dahana-udaka-ādibhyaḥ samarpaṇam. ayaṃ punar ghaṭo ’-mūlya-dānayady asau syāt tulā-natiḥ || tan nir-guṇaa-niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ yā vacanena nivartyeta. smṛtir vācā ādarśane vacanena nivartyeta. smṛtir vācā a-darśane pratibhāsa-bhedais tat-svabhāva-pratipattaye mukhena dharmi-mukhena tad-viśeṣa-mukhena vā pratidoṣa-vacanaṃ viṣaya-upadarśanaṃ ||72|| yasya pratyāyana-arthaṃ saṅketaḥ ca iyaṃ meya-māna-phala-sthitiḥ | ca iyaṃ meya-māna-phala-sthitiḥ | asya na bhavati iti bhāva-pratiṣedha eva prakāśayanti. saṅketaś ca vyavahāra-arthaṃ abhiprāya-nivedana-lakṣaṇaḥ saṅketaḥ -abhāvaḥ pāta-pratibandhaḥ sa kathaṃ kenacit pāta-abhāvaḥ pratibandhaḥ sa kathaṃ kenacit ayogāt. na api vināśa-hetunā bhāva-abhāvaḥ na artha-antaram eva, yaḥ sthāpayitrā kathaṃ bhinna-ākārābhir buddhibhir viṣayīsambhāvyate. tan na sarvatra vyavacchedaḥ sa sarvo ’nupalabdheḥ. tathā hi sa dvidhā ekaṃ puraḥ sthitam | vṛkṣo ’yam iti saṅketaḥ

kriyate kramasya kramavad-vyatirekiṇaḥ prāg eva kramasya ca | sarvo varṇa-kramaḥ pumbhyo dahanakramasya niṣetsyāmaḥ. tad asati varṇānāṃ kramasya bhraṃśād dṛṣṭaḥ, kasyacid anuṣṭhānād kramasya vyaktiḥ pratyuktā, vyakta-a-vyaktakramā aparā || vaiśvarūpyād dhiyām eva bhāvānāṃ kramā varṇāḥ, icchā-a-viruddha-siddhi-kramatvāt, kramāḥ syuḥ, anye yathā-iṣṭa-parāvṛttayaḥ, kiṃ kramāṇāṃ deśa-kālayor himavad-vindhya-malayakramāt kramiṇo bhāvo na apy apekṣā a-viśeṣiṇaḥ | kramād aneka-aṇu-sambandhena nitiṣṭhati || ekakramād api | na eka-prāṇe ’py aneka-arthakramād bhavanti tāny asya sahakāry-upakārataḥ | kramād bhavantī krama-yoginī iti tad-ānupūrvī kramād bhavantī dhīḥ kāyāt kramaṃ tasya api kramād varṇān prapadyate || iti varṇeṣu rūpa-ādāv kramāṃ katham || upakuryād a-saṃśliṣyan varṇakramāyāṃ buddhau paurvāparya-abhāvāt. teṣāṃ tatkramāyāṃ sakṛd-ābhāsanān matau | varṇaḥ syād akramiṇo bhāvo na apy apekṣā a-viśeṣiṇaḥ | kramād krame kaścin nyāyaḥ, yena kaṣṭa-a-pratīta-prayoga krameṇa a-pratipatteḥ kuto ’-kramam eka-buddhikrameṇa atiśayavato ’ntyāt kāraṇa-kalāpāt kāryakrameṇa anubhava-utpāde ’py artha-artha-manasor krameṇa api na śaktaṃ syāt paścād apy a-viśeṣataḥ krameṇa api mā bhūt tad-a-viśeṣataḥ || bahavaḥ krameṇa ubhaya-hetuś cet prāg eva syād a-bhedataḥ krameṇa karmaṇāṃ karma-phalānāṃ ca bhoktā krameṇa grahaṇa-ayogāt. na ca tad ekayā grāhyaṃ krameṇa grahād ante kramavad-dhīś ca no bhavet | krameṇa ca | na citra-dhī-saṅkalanam anekasya krameṇa ca vākya-pratipattir dṛṣṭā. sarva-vākyakrameṇa ca vyāhartum a-śakyatvāt, gaty-antarakrameṇa na prayukto vipratipatti-viṣayaś ca kiṃ krameṇa pratipattir yuktā. gṛhīta-a-gṛhītayor akrameṇa bhāva ekatra vartamāno ’nya-niḥ-spṛhaḥ | krameṇa māṣaka-ādīnāṃ saṅkhyā-sāmyaṃ na yujyate || krameṇa vikalpa-viṣayā yathā-saṅketam eva arthakrameṇa vikalpa-hetavo bhavanto janayanti krameṇa vyavasthāpyeran. sambandha-pratipattau sa krameṇa. sa ca a-viruddha eva, na vastu-bhedaḥ. krameṇa saṃyukte pāṃśu-rāśau sakṛd yute || bhedaḥ krameṇa svabhāva-atiśaya-an-utpattāv odana-ādykrayī, yaḥ svarūpaṃ ca na upadarśayati kriyas tasmāt samavāyi na kāraṇam | tata eva na kriyata iti cet, katham a-niścayān niścayaḥ. kriyata iti cet. darśanaṃ khalv a-pratīyamānam an kriyata iti cet, darśanaṃ khalv a-pratīyamānam an kriyata iti. tat-svabhāva-grahaṇād yā dhīs tadkriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ kriyata eva. na hi sarva-viṣaya-upadarśanaṃ kṛtvā kriyate, a-bhinna-sādhyān bhāvān a-tat-sādhyebhyo kriyate ’-vidyamānā api grāhya-grāhaka-saṃvidām || kriyate ’-vidyamānā api grāhya-grāhaka-saṃvidām || kriyate. api ca, vyavahartāra eva etad evaṃ kriyate, api nāma itaḥ śabdāt kṛta-saṅketād kriyate. apauruṣeye tu na vivakṣā na saṅketaḥ kriyate. abhāvaṃ karoti iti hi na abhāvo nāma kriyate. abhāvaṃ karoti iti hi na abhāvo nāma kriyate, abhāvasya vidhinā kāryatva-upagame kriyate. artha-antaratve tatra eva upayoga iti kriyate, ākāra-bheda-āśrayatvād bhedasya, tasya kriyate. uktam atra – dharmi-pratipattāv akriyate, kasyacid vidhinā pratiṣedhena vā. vidhau kriyate tat prapadyate ||117|| vyavahāre ’pi tena

kriyate VN_05805 SV_03506 SV_02713 SV_08908 SV_07210 V3_00602 VN_02816 SV_01421 V2_09708 SV_09111 SV_12308 SV_04819 SV_06906 V3_00610 PV_03160 V1_02013 SV_05920 SV_04301 V3_02405 HB_03513 SV_07706 SV_01603 V2_09901 SV_05609 V1_02507 SV_12402 SV_12404 VN_01906 VN_05419 SV_17309 SV_05720 SV_03625 SV_05216 PV_04191 V2_05010 V3_12908 SV_07127 PV_03348 HB_01510 SV_08716 V1_00904 PV_04146 SV_16209 HB_01510 V2_08005 SV_03415 SV_08124 PV_03524 V1_03306 PV_03318 HB_02013 PV_03430 SP_00006 PV_03319 PV_03245 V1_01908 HB_01403 SV_08125 SV_08204 PV_02268 V2_08004 SV_16615 SV_16208 VN_00820 V3_09508

585

guṇa-atiśaye nigrahasthāna-antara-vyavasthā -vaśād eko ’neka-vyāvṛttaḥ śabdair viṣayīyadā punar anumānena samāropa-vyavacchedaḥ -upakṣepeṇa tatra kim iti dvi-mukha-buddhiḥ ca nityam asti iti. na sthitir asya kenacit viparyayeṇa evam anityatā-utpatti-niṣedhaḥ dṛṣṭa-pūrvo vyavahāro yena tad-arthaṃ yatnaḥ a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ deśa-kāla-dharma-niṣedha eva sarva-bhāveṣu -sambhavinā tena āśaṅkya-vyabhicāra-vādaḥ -kalpanam asya ayogāt, na vai vyavacchedo na buddhāv āropya tad-vyavacchedena vyapadeśaḥ virodhāt tathāvidha-svabhāva-niṣedhaḥ anvayinī rūḍhir vaktur icchā anvayī ca saḥ | an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayīvastu sandarśya vṛkṣo ’yam iti saṅketaḥ eva sāmānya-sāmānādhikaraṇya-vyavahāraḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ yena asyā na abhāva-nirṇayaṃ prati yatnaḥ -dravyād utpitsu dravyaṃ na yāti (152aʼ) niṣ-virodhāt, tad-viśeṣāṇām anyatra api śakya-virodhāt, tad-viśeṣāṇām anyatra api śakyaupayāntyas tathā anayā vibhramān miśrīvivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ -maṇḍala-dhyānair apy an-akṣaraiḥ karmāṇi puruṣāṇām. tasmān na kiñcid a-śakyaeva karaṇīyaḥ, na hi kaścid arthaḥ kvacit iti sa nigraha-arhaḥ. na kaścit tat-kathitana uparodho ’sti. sa ca puruṣaiḥ sva-icchayā bhāvānāṃ tat-pratītaya eva saṅketo ’pi iha apy astu. tad ayaṃ nir-vastuko niyamaḥ eva. evaṃ tarhi tābhir vinā api pratyekaṃ nipāto vyatirecakaḥ || viśeṣaṇa-viśeṣyābhyāṃ vyatirecakaḥ ||10|| viśeṣaṇa-viśeṣyābhyāṃ -sannidhir iṣyata eva iti kim an-iṣṭam. akaścit sthāpako ’py astu. sāmānyasya atasyā buddhi-niveśy-arthaḥ sādhanaṃ tasya sā -abhāvāt samartha-a-samartha-svabhāvayoḥ bhavet | a-bhede tu virudhyete tasya ekasya bhedena sāmarthya-a-viśeṣān na ekasya ekatra bhaved atra hetur aikāntiko yadi || kramakartāraś ca kecid iti sarveṣāṃ keṣāñcid vā asamartha-a-samartha-svabhāvayoḥ kriyā-ayugapat kriyā, tat-svabhāvasya paścād apy a-vikalpaiḥ. yathā ca na artha-antara-bhūtā paścād bhavati iti dur-anvayam etat. yoga-mātra-jānāṃ sakṛd bhavet || ekā eva cet -bhāvo vyavasthā-āśrayatvāt. vastv-a-bhedāt a-tādrūpye na tasya apy a-vyavasthiteḥ || pratyekaṃ sāmarthye ’pi yathā kevalānām aso ’nubhavas tasyā na sa sārūpya-kāraṇaḥ | kalpanā || tām eva ca anurundhānaiḥ bhinnam iti iṣyate || evaṃ-prakārā sarvā eva ’py asya niyata-grāhyatā matā || tad a-tulya-antarasya. sva-jñāna-kāla-bhāvī tad-a-tulyacet, na vai sarvatra atiśaya-utpādanaṃ saha| na apekṣa-atiśaye ’py asya kṣaṇikatvāt syāt. tataḥ sva-utpatti-sthāna-vināśinaḥ virudhyate || kriyāyām a-kriyāyāṃ ca apekṣāyāṃ ca uktam. na api yugapat vacanānām āgama-lakṣaṇaṃ syāt. na a-puruṣaviśeṣa-abhāvāc ca. tān api hi paraanekasya api cakṣur-āder eka-vijñānabuddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-

kriyā kriyate, tathā ajñānayor api sarva-ajñāna-ardhakriyate tad-anubhava-āhita-vāsanā-prabodhakriyate, tadā na eka-samāropa-vyavacchedād anyakriyate. tasmād yo ’sya ātmā an-anya-sādhāraṇo kriyate. tasmān na sāmānyasya ādhāro ’sti. tan na kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kriyate. na ca bāla-pralāpān uddiśya śāstraṃ kriyate, na ca so ’pi yukta iti, katham ayuktaḥ, kriyate, na ca so ’pi yukta iti katham ayuktaḥ, kriyate, na dharmiṇaḥ, tan-niṣedhe tad-viṣayakriyate. nanu veda-a-vedayos tattva-lakṣaṇo ’sty kriyate, pravṛtti-viṣayaṃ tu kathayadbhir jātir kriyate. buddhi-samīhā sandarśita-vibhāgatvāt kriyate. viruddhayor eka-upagamasya apara-tyāgakriyate vyavahāra-arthaṃ chandaḥ śabda-aṃśa-nāmakriyate saṃvittyā, tasyās tad-ātma-rūpatvāt. na kriyate. saṅketa-kāle tathā-dṛṣṭam eva ayam kriyate. sarvaś ca ayaṃ svalakṣaṇānām eva darśana kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ kriyate hetuś ca prayujyate. tathā api na akriyatva-upagamāt. na hy anya-dravya-vṛtter kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣakriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣakriyanta ity an-avadyam etat. nanu dhīḥ kāryaṃ kriyantām. a-pratyakṣā saṃvit pratyakṣo buddhikriyante. na ca tāny apauruṣeyāṇi nityāni kriyam eṣām. katham idānīṃ satya-prabhavau mantra kriyamāṇa-prasaṅge na prayujyate, nairātmyakriyamāṇa-prasaṅgo na prasajyate. na api tat kriyamāṇas tam eva svabhāvaṃ vyanakti na anyam kriyamāṇaḥ śobheta, a-tat-kāri-vivekena pravṛttykriyamāṇaḥ svātantryam icchāyāḥ śabda-prayoge kriyamāṇāṃ dhiyaṃ prati ||103|| tena ekena api kriyayā ca saha-uditaḥ | vivakṣāto ’-prayoge ’pi kriyayā ca saha-uditaḥ | vivakṣāto ’-prayoge ’pi kriyasya eka-vyakti-sambandhino deśa-antare ’kriyasya kiṃ-lakṣaṇāṃ sthitiṃ kurvāṇaḥ sthāpakaḥ kriyā || yathā niviśate so ’rtho yataḥ sā kriyā-a-kriyā-ayogāt. anya-sahitaḥ karoti, na kriyā-a-kriye ||174|| bheda-mātra-a-viśeṣe ’pi kriyā-a-kriye syātām. tena syād artha-apāye ’pi kriyā-anityatayor a-virodhād vipakṣataḥ | kriyā-abhiniveśo ’stu. tasmāt sarvā eva iyaṃ kriyā-ayogāt. anya-sahitaḥ karoti, na kevala iti kriyā-ayogāt. tad ayaṃ bhāvo nivṛtta-sarvakriyā asti tat-samavāyo vā tat pratyāyayiṣyāmaḥ. kriyā-upakāra-apekṣasya vyañjakatve ’-vikāriṇaḥ | kriyā ekasmāt kiṃ dīpo ’neka-darśanaḥ | krameṇa kriyā-karaṇayor aikya-virodha iti cet, na, dharma kriyā-karaṇayor aikya-virodha iti ced asat | kriyā kartṛ-viśeṣa-pṛthag-bhāva-abhāvāt, kāryakriyā-karma-vyavasthāyās tal-loke syān kriyā-kāraka-vācinaḥ | bhāva-bheda-pratīty-arthaṃ kriyā-kāraka-saṃsthitiḥ | bhāveṣu bhinnakriyā-kālaḥ katham sva-jñāna-kālikaḥ | sahakāri kriyā-kālo na arthaḥ sahakārī iti cet, na, kriyā, kiṃ tarhy eka-artha-karaṇam api yad kriyā kutaḥ ||161|| karma-upakāram apekṣya kriyā kutaḥ, yad-apekṣaṃ vyañjakaṃ syāt. kathaṃ kriyā ca sadṛśa-ātmanaḥ | aikyaṃ ca hetu-phalayor kriyā, tat-svabhāvasya paścād apy a-kriyā-ayogāt. kriyā. tasyāḥ sarva-artheṣu tulyatve ’pi pramāṇakriyā-darśana-pūrvakam eva anyaḥ karoty a-viditakriyā-darśanāt. na brūmo ’rthakriyā-bheda-mātreṇa kriyā-darśino ’pi kṛta-buddhir bhavati, yadi

kriyā HB_01711 HB_01612 HB_01613 HB_01610 HB_01702 SV_01607 V2_09905 V1_03107 SV_12222 V3_08901 SV_07120 V2_08301 SV_10011 V2_08213 SV_10018 V2_08304 SV_10014 SV_15413 PV_02256 PV_03301 HB_02111 SV_14413 HB_01706 PV_03166 HB_01708 HB_01813 SV_12102 SV_12403 SV_12412 SV_12409 PV_03301 V1_03103 PV_03314 V1_03303 HB_01801 SV_08721 PV_03311 PV_03310 V3_08808 HB_01610 PV_03304 V1_03103 PV_02268 V1_03213 SV_07026 V3_08704 SV_13921 PV_02268 V2_08214 SV_10012 V1_01001 PV_03309 SV_08716 PV_03241 V1_02003 V1_00904 SV_07116 PV_03116 SV_00510 SV_11103 HB_03805 SV_06519 V3_13505 SV_12518 HB_01515

586

-dhetvor virodhāt. yo ’pi manyate – a-kṣepaidam apy asti – svabhāvas teṣāṃ kāryana upekṣā-āpattir iti, sa kiṃ teṣām a-kṣepa-darśanāt kārya-kriyāṃ brūmaḥ. kiṃ tarhi tatca, ko vā asya bhāṣitasya arthaḥ – a-kṣepatad a-bhinna-svabhāvānāṃ sarveṣāṃ puruṣatad a-bhinna-svabhāvānāṃ sarveṣāṃ puruṣabhinna-ātmano jñānasya na bhedena niyāmakaḥ, a-sambhava-abhāvāt. tathāvidhasya tu tatayogāt, pūrva-vat prasaṅgāc ca. tasmād bhāvakārya-rūpatve ’bhāva-ayogāt. tasmād bhāva-a-karaṇād akiñcitkaro na apekṣyate. kathaṃ ca tad-dhetoḥ (196a) abhāva-kāriṇaḥ ca tad-dhetoḥ (56a) abhāva-kāriṇaḥ abhāvaṃ karoti iti bhāvaṃ na karoti iti tad abhāvaṃ karoti iti bhāvaṃ na karoti iti ca akiñcitkaro na apekṣyata iti. kathaṃ na evaṃ nairātmya-ādayaḥ, svabhāva-viśeṣāt. asya na vidyate || ātmā api na tadā tasya | sādhanaṃ na hi tat tasyāḥ sādhanaṃ yā ucyate, kāraka-svabhāvasya prāg api bhāve ’ca rūpa-niṣpādana-lakṣaṇatvāt. tad-a-tatca asya prāg api tad eva iti kathaṃ kadācit ’ṃśo ’vagamyate | tasya a-gatau ca saṅketabhavati. kṣaṇikatvāt, uktam atra yādṛśasya tatra viśeṣa-utpādanaṃ pratyayānāṃ sahaeva asya vṛttiḥ. dṛśyante ca vicchinnaca tāny apauruṣeyāṇi nityāni yujyante. teṣāṃ ity a-pūrvā eṣā vāco-yuktiḥ. satyaṃ mantrakiṃ na sarve puruṣā mantra-kāriṇaḥ. tat-arthaṃ ca pratyakṣa-ābhaṃ dvidhā uditam || -adhigateḥ pramāṇaṃ meya-rūpatā ||34|| na hi -dhiyo ’pi vā || na iṣṭo viṣaya-bhedo ’pi -viśeṣya-jñāna-a-viśeṣād vyavasthā-asiddheḥ. karoty eva iti cet, sa katham idānīm a-kṣepaca iti vyāhatam etat. bhedo ’py asty aprati || sarveṣām upayoge ’pi kārakāṇāṃ ataḥ | na iṣṭaṃ prāmāṇyam eteṣāṃ vyavadhānāt patanam anavasthā ca. na ca tathābhūta-ātma-svabhāvānāṃ bhāvānām asmad-darśanāt kārya’sya ātma-bhedād asya adhigatir ity ayam | hi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ nir-apekṣatvāt krama-utpattir virudhyate || -atiśaya-asiddheḥ, sarva-kāraka-upayoge ’pi svarūpasya siddher a-kāryatvāt para-rūpasvarūpasya siddher a-kāryatvāt. para-rūpakāraka-abhimato ’rtha-kalāpo na vyaktau na krama-utpattir virudhyate || kriyāyām ahi bhāve kārako na taṃ karoti. na apy anyahi bhāve kārako na taṃ karoti. na apy anya-vyavasthā-a-parijñāne ’bhāvāt. jāti-guṇa-ātmatayā udbhavāt | hetu-rūpa-graho loke ’| a-bhede tu virudhyete tasya ekasya kriyā-asyāl lakṣaṇaṃ sa-viśeṣaṇam || niṣpādita-grahaṇasya smārtād a-viśeṣāt. niṣpāditasāmarthya-a-viśeṣān na ekasya ekatra kriyā-ana artha-antaram eva yaḥ sthāpayitrā nityau kāryam atha iha kim || yasya abhāvaḥ sa sarvo ’nupalabdheḥ. tathā hi sa dvidhā -nivartyayoḥ svabhāvayor guṇa-doṣa-darśanena svabhāvatas tad-dharma-bhāvī katham anyathā vastv eva śabdair vikalpair vā api viṣayīniṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ pūrva-pūrva-darśana-pravṛtto ḍimbhaka-pāṃsusamarthā api na sarvadā kurvanti iti cet,

krīḍana kriyā-dharmā eva sa tasya svabhāvaḥ, na sa kriyā-dharmā. tena samasta-pratyayānāṃ kāryam akriyā-dharmā svabhāvas tadā eva antya-avasthāyām kriyā-dharmāṇaḥ svabhāvata eva te. tān paśyanto kriyā-dharmī svabhāvo na karoti ca iti. sahitas kriyā na vā kasyacit. kiṃ ca, ātma-mṛc-cetanākriyā na vā kasyacit. tasmāt tan-mātra-sambaddhaḥ kriyā-nibandhanatvāt karaṇa-tattvasya tad-akriyā-pratibhā-rahitasya tathā syād iti. kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat. kriyā-pratiṣedha-nirdeśa eṣa bhāvaṃ na karoti iti kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-abhāvaṃ kriyā-pratiṣedhāc ca iti ca-śabdāt. katham akriyā-pratiṣedhāc ca iti ca-śabdāt. katham akriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam kriyā-pratiṣedho vināśa iti hi te bhāva-abhāvaṃ kriyā-bhoga-adhiṣṭhāna-a-svatantro hy ātmā nirkriyā-bhogau hi lakṣaṇam | tasmād anādi-santānakriyā yataḥ || tatra anubhava-mātreṇa jñānasya kriyā-yogāt. tasmād yo yad ātmā sa sva-sattākriyā-vikalo na kartā eva iti na kasyacid dhetur kriyā-virāmaḥ. yasya api kṣaṇiko bhāvaḥ, tasya kriyā vyarthā tad-arthikā || śabdo ’rtha-aṃśaṃ kriyā. sa katham eka-kṣaṇa-bhāvy anyathā syāt. kriyā santāna-āśrayeṇa ucyate, na dravya-āśrayeṇa, kriyā-sampradāyāḥ kṛtakāś ca. tān yatnavanta kriyā-sambhave ’kṣara-racanāyāṃ kaḥ pratighātaḥ kriyā-sādhana-vikalā mantrān na kurvate. tat tu kriyā-sādhana-vaikalyāt. yadi tādṛśaiḥ satyakriyā-sādhanam ity eva sarvaṃ sarvasya karmaṇaḥ | kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ kriyā-sādhanayor dvayoḥ | eka-arthatve dvayaṃ kriyā-sādhanayor viṣaya-nānātva-virodhāc ca. akriyā-svabhāvaḥ. nanv etad eva paridīpitaṃ kriyātaś cen na kuryuḥ sahakāriṇaḥ | (175ab) na kriyāṃ prati | yad antyaṃ bhedakaṃ tasyās tatkriyāṃ prati || sarveṣām upayoge ’pi kārakāṇāṃ kriyāṃ pratibandham abhyupaiti. tasmāt pātakriyāṃ brūmaḥ. kiṃ tarhi tat-kriyā-dharmāṇaḥ kriyāyāḥ karma-niyamaḥ siddhā sā tat-prasādhanā || kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra kriyāyām a-kriyāyāṃ ca kriyā ca sadṛśa-ātmanaḥ | kriyāyām antyasya tasya eva bhedakasya kriyāyām api tatra an-upakārāt. ubhayathā kriyāyām api tatra an-upakārāt. ubhayathā akriyāyām iti vyartha eva syāt. tathā ca idam ankriyāyāṃ ca kriyā ca sadṛśa-ātmanaḥ | aikyaṃ ca kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tankriyāyāṃ tasya kiñcid iti. tad-a-tad-rūpa-akriyāvatām etan na sambhavaty eva, rūpa-vivekakriyāvattve ’pi kathyate || ālocana-akṣakriye ||174|| bheda-mātra-a-viśeṣe ’pi sva-hetukriye kañcid viśeṣam a-samādadhat | karmaṇy kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity api kriye syātām. tena syād artha-apāye ’pi netrakriyeta. artha-antaratve tatra eva asya upayoga kriyeta asau na bhāvaḥ prāg-abhāvavān | sambandha kriyeta kasyacid vidhinā niṣedhena vā. vidhau kriyeta. tac ca vipakṣa-sa-ātmanaḥ puruṣasya kriyeta, vastūnāṃ svabhāva-anyathā-bhāvasya kriyeta, so ’yaṃ sarva-artha-sarva-ākāra-pratītikriyete, teṣāṃ sarvadā tādavasthyāt, kiṃ tarhi krīḍa-ādi-vat puruṣa-vyavahāra iti syāt. na krīḍana-śīlo devānāṃ-priyaḥ sukha-edhitaḥ kṛtaṃ

kraurya SV_16303 VN_03816 PV_04253 PV_04253 PV_02277 PV_02255 PV_02141 PV_02277 PV_02277 PV_02277 V1_01501 PV_03321 PV_02243 PV_02242 PV_02031 VN_04005 V3_03302 PV_02209 V1_03401 SV_06207 PV_03097 SV_06623 PV_02056 PV_03070 PV_02171 PV_03253 PV_02077 PV_03467 PV_02098 PV_04178 SV_11018 SV_10001 V2_08204 VN_00920 V2_07910 SV_09920 V2_08110 HB_03215 V2_08202 VN_00925 V3_11402 V1_00305 V1_00505 SV_14921 VN_00915 VN_01906 HB_01414 SV_14518 SV_15309 V3_11201 SV_01007 PV_03104 PV_03172 SV_11418 SV_12415 V2_08813 SV_06210 VN_04209 SV_13817 SV_03520 SV_09021 SV_05402 PV_02173 V2_08901 HB_03205

kvacit

587

-asiddhī iti cet. na, dharma-viruddhānām api iti kim anyair a-śakya-paricchedaiḥ kārye ’pi gamyate || ekaṃ katham anekasmāt -vad dugdha-vāriṇaḥ | drava-śakter yataḥ || yadi iṣṭam aparaṃ kleśāt tat tapaḥ sarva-ārambha-samāśritaḥ || so ’-muktaḥ -āgamaḥ | tad-bhūta-bhinna-ātmatayā śeṣam a| kleśāt kutaścid dhīyeta a-śeṣam atapasaḥ śaktyā śakti-saṅkara-saṅkṣayaiḥ | a-śeṣam a-kleśa-leśataḥ || yadi iṣṭam aparaṃ ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca vyabhicāri tat || atha so ’nubhavaḥ api sā samā || tatra a-viraktas tad-doṣe -doṣaḥ sādhanāni ca || etāvad eva ca jagat | kīṭa-saṅkhyā-parijñānaṃ tasya naḥ abhidhānān nigṛhīte hetv-antara-cintā -gataḥ. yatra tu dharmy eva asiddhas tatra || tat prāg apy a-samarthānāṃ paścāc chaktiḥ vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. ’sti, vākya-gatasya padasya artha-cintanāt. nivartakam || etena kalpanā-nyasto yatra 40|| cakṣur-ādau yathā rūpa-vijñāna-eka-phale || a-punar-bhāvataḥ kiñcid vikāra-jananaṃ | yataḥ kadācit siddhā asya pratītir vastunaḥ na hi go-pratyayasya asti samāna-ātma-bhuvaḥ || asatsu satsu ca eteṣu na janma-a-janma vā -jā || śārdūla-śoṇita-ādīnāṃ santāna-atiśaye || a-dṛṣṭa-dṛṣṭayo ’nyena dṛṣṭā dṛṣṭā na hi | bhinnaṃ dharmam iva ācaṣṭe yogo ’ṅgulyā iti | vṛkṣo na śiṃśapā eva iti yathā prakaraṇe sa ātmī-bhāvāt tad-abhyāsād dhīyeran āśravāḥ niyamavatī na syāt. tasmān na iyam ākasmikī na niyamavatī syāt. tasmān na iyam ākasmikī ’sad-vyavahāra-viṣaya iti. na eva kaścit avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya a-samānam. sā iyaṃ nir-apekṣatā vināśasya a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya tad-deśa-kālaś ca, rasa-rūpa-ādi-vat. tasmāt ākasmikī tarhi sattā iti na iyaṃ kasyacit na evam iti, kasyacid api rūpasya kathañcit – saṃhatāḥ para-upakāriṇa iti. yady api asti vā anayor avasthayor viśeṣaḥ. tad ime mātra-pratyakṣam anveti. pratiṣedhaṃ ca ayaṃ janayet. na, jñeya-adhikārāt. ye kadācit pūrvakā eva iyam anupalabdhiḥ. tasmād anena -viccheda eva karaṇīyaḥ, na hi kaścid arthaḥ kadācid anyathā api syuḥ. tataś ca eko ’pi eva tathā ucyate. tad etan manda-buddhayaḥ samarthaḥ. pratipāditaṃ ca etat, hi darśana-vyāvṛttiḥ sarva-abhāvaṃ gamayet. darśana-vyāvṛttiḥ sarvatra abhāvaṃ gamayet, tathā asya eva hy anumānaṃ prasiddhaye || śrutau || anyatra a-dṛṣṭy-apekṣatvāt tādṛśā eva sarva-sādhāraṇāḥ santaḥ satya-ādimatāṃ vacana-samayād iti. tāni ca -a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. tathā ghaṭa-ādi-śabdānām api. yā api ca varṇa-krama-nirdeśaḥ sarvatra nirarthakaḥ vyañjaka-vyāpāro ’rtham upalambhayati. ||65|| yadi nāma ete śabdāḥ puruṣaiḥ saṃharet. eka-rūpa-saṃsargiṇyāḥ buddheḥ vyāhatam etat. tasmād yaḥ kaścit kasyacit -anubhavino yasya anyasya sato guṇāḥ | te kvacid rase vanya-itarayor iva trapuṣayoḥ, punar bhāva-a-pariccheda-prasaṅgāt. tasmāt

kraurya-steya-maithuna-hīna-karma-ādi-bahulānāṃ klība-pralāpa-ceṣṭitair upanyastaiḥ. evaṃ hy kleda-vad dugdha-vāriṇaḥ | drava-śakter yataḥ kledaḥ sā tv ekā eva dvayor api || bhinna-akleśa eva cet | tat karma-phalam ity asmān na kleśa-karmābhyāṃ saṃsārī nāma tādṛśaḥ | ātmīyam kleśa-nir-jvaram || kāya-vāg-buddhi-vaiguṇyaṃ kleśa-leśataḥ || yadi iṣṭam aparaṃ kleśāt tat kleśāt kutaścid dhīyeta a-śeṣam a-kleśa-leśataḥ || kleśāt tat tapaḥ kleśa eva cet | tat karma-phalam kva antar-bhāvyatām arthe buddhau vā. na arthe, kva asya tad eva idaṃ vicāryate | sarūpayanti tat kva idānīṃ sa virajyate | guṇa-darśana-sambhūtaṃ kva idānīṃ sa virajyate | sa-doṣatā api cet tasya kva upayujyate || heya-upādeya-tattvasya sakva upayujyate. yadi prāk-sādhana-vādī hetum kva kena kiṃ pratibadhyate, prastāvasya eva kva tanmaye | na alaṃ praroḍhum atyantaṃ kva tarhi idānīm ayam anubhavaḥ. nanv asya eva kva punar ete śabdāḥ prayujyanta iti prayogakvacana sambhavād | dharmaḥ pakṣa-sapakṣakvacit | a-viśeṣeṇa tat-kārya-codanā-sambhave kvacit | kiñcid viparyayād agnir yathā kāṣṭhakvacit | tad avaśyaṃ tato jātaṃ tat svabhāvo ’pi kvacit | tāratamyaṃ pṛthivy-ādau prāṇitā-āder iha kvacit | dṛṣṭaṃ sukha-āder buddher vā tat tato na kvacit | moha-ādayaḥ sambhavanti śravaṇa-īkṣaṇato kvacit | viśeṣaḥ so ’nya-dṛṣṭāv apy asti iti syāt kvacit || yuktā aṅgulī iti sarveṣām ākṣepād kvacit || sarva-śruter eka-vṛttir niṣedhaḥ syān kvacit ||220 || sa tu prahīṇa-āśravo dur-jñānaḥ. kvacit. kathaṃ tarhi idānīm a-hetuko vināśa uktaḥ. kvacit. kathaṃ tarhi idānīm a-hetuko vināśaḥ, kvacit kathañcid anupalabdho ’py asad-vyavahārakvacit kathañcid upakārāt, tad-ajñāne tad-aṅgakvacit kadācic ca bhāva-virodhinī tad-abhāvaṃ kvacit kadācic ca bhāva-virodhinī tad-abhāvaṃ kvacit kadācit kasyacid abhāva-siddhir yathoktād kvacit kadācid viramet. tad dhi kiñcid upalīyeta kvacit kadācid viveka-hetor abhāvāt. an-anvayakvacit kārye ’vadhānavatām arthānāṃ sāmagrī kvacit kiñcid asiddham an-upanayanto ’nkvacit kurvāṇo na pratyakṣeṇa kartum arhati iti, kvacit kenacij jñātāḥ santo na jñāyante, teṣāṃ kvacit keṣāñcid asad-vyavahāram abhyupagacchatā kvacit kriyamāṇa-prasaṅge na prayujyate, kvacij janayed iti cet, tā aparāpara-pratyayakvacit tathā darśanād ghoṣa-mātra-vipralabdhā kvacit tathā-dṛṣṭānām apy arthānāṃ punaḥ kvacit tathā-dṛṣṭānām api deśa-kāla-bhedena kvacit tathā-dṛṣṭānām api deśa-kāla-saṃskārakvacit tad a-parijñānaṃ sadṛśa-apara-sambhavāt | kvacit tad-dṛṣṭy-apekṣaṇāt | śrutau sambadhyate kvacit tair viniyamitās tattva-a-parijñānāt. kvacit puruṣeṣu dṛśyante. sarva-puruṣās tadkvacit puṣpe bhedo nīla-itara-kusumayor iva kvacit prakaraṇe kevala-śabda-śravaṇāt kvacit prakaraṇe tasya apy arthavattvāt. tasmād kvacit prakāśe ’pi ghaṭa-ādy-anupalabdheḥ. sā kvacit praṇinīṣitā api na śakyante praṇetuṃ vastu kvacit pratiniyamāt tat-pratibhāsa-bheda-kṛta eva kvacit pratibandhaḥ, sa sarvo janyatāyām eva kvacit pratihanyante tad-bhede dhavala-ādi-vat | kvacit prabhāve sparśa-upayoga-sraṃsinyor iva kvacit pramāṇaṃ pravṛttaṃ tat paricchinatti, tato

kvacit HB_03207 SV_11417 SV_03020 HB_03010 V2_08814 SV_02709 SV_10216 HB_02309 SV_16203 PV_04063 V3_02211 NB_03044 SV_13114 V3_05213 SV_09419 V3_07301 SV_16821 SV_12023 VN_00214 PV_04123 V3_03810 SV_06316 SV_11115 V2_07501 SV_09312 SV_09311 V2_07411 V3_03512 SV_12326 SV_06209 SV_17220 HB_00404 SV_02405 V3_06503 NB_03120 PV_02083 V3_02803 SV_09813 SV_09617 V3_07908 SV_16725 SV_12101 V2_06502 SV_10202 V3_01209 SV_06011 SV_07601 SV_05714 SV_09311 V2_07411 V1_03510 SV_14003 V3_05706 SV_13028 V3_05110 SV_05406 HB_03306 SV_16711 SV_09016 V3_05902 HB_00510 SV_01224 V2_09509 V3_08103 SV_09420

588

ity eka-pramāṇa-vyāpāra eṣaḥ. tathā hi puruṣa-upākīrṇaḥ. tatra yādṛśāḥ puruṣaiḥ tataś ca upādhayo na upādhayaḥ syuḥ. a-vivekād iti. ya eṣa kasyacid darśanāt bhedo nīla-itara-kusumayor iva sūryayoḥ, pratyakṣa-dṛṣṭe pramāṇa-antara-a-vṛttiḥ śaṅka-paricchedaṃ cetaḥ karoti. saṃśayād api -viraho ’bhāva-lakṣaṇam. na ca a-kṣaṇikasya yatne ’pi na śakyeta, a-tat-prabhavāt. na atra tasya prasādhanāt || yadi kiñcit katham a-pratipāditaḥ ||19|| yadi kiñcit yas tadā sādhanam āha. etena yady api kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit tad-ayoga-vyavacchedena. na tathā iha api tad-ayoga-vyavacchedena. na tathā iha api tu śabdo na evaṃ karoti. na ca asya kaścit prāg āsīt. a-kasmād grāhī ca ayaṃ kiṃ punaḥ yatra krama-yaugapadya-ayogaḥ, na tasya kā asādhāraṇatā api vā || yadi tasya kācid asādhāraṇatā. yadi hi tasya niṣ-phala-codanatvāt, tathā eka-parihārasya na mama iti paśyataḥ parigraham antareṇa kvacid anapekṣo yathā anityatva eva sattvam, sāmānyena, yathā anityatva eva sattvam, -ādayo vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ iti. tata eva bādhā-hetor asādhāraṇatvam, tad anyatra api tulyam ity artha-a-nirṇayāt ko ’rtha iti praśne na kaścid arthaḥ, tataḥ śabdo ’rthe niyamyate, na svabhāvataḥ, tasya -yogakṣematvāt. pūrva-pratyakṣa-kṣaṇena niḥ-śeṣa-darśana-a-darśana-āyattatvāt, -vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. upalabhyate na tat tatra asti. tad yathā – gatir yathā || tanutvān mūrtam api tu kiñcit a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ syāt. yena bāhulye ’pi hi tad-dhetor bhavet vadato ’sya viruddho hetuḥ syāt. tasya bhāve vadato ’sya viruddho hetuḥ syāt, tasya bhāve arthaḥ pratipadyate. na, a-pratyayāt. na hi apauruṣeyatva-sādhanānāṃ kārya-dharmāṇāṃ vā ekasya vṛttir iti cet, na, śāstrasya na śāstra-nivṛttir abhāva-sādhanī. tasya sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya -vādinaḥ sambhavati. ekatra dṛṣṭasya rūpasya buddhiḥ syāt. na api vyatirekiṇas tasya pratibhāsamānam asti ity uktam etat, sati vā -bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, -bheda-apekṣaḥ kvacit svabhāvo hetur ucyate, ||38|| vyastaṃ hi viṣaya-lakṣaṇam iti na na idaṃ pratyabhijñānaṃ sat-prayoga-ādikaṃ a-smaran smāryate. na hy asad-vyavahārasya -ādau śruti-māndya-pāṭava-darśanāt. anyathā -ādau śruti-māndya-pāṭava-darśanāt. anyathā kevalasya sāmarthye ’pi vyaktīnāṃ tatra tad-abhāva iti, tad-eka-upalabdheḥ ity eṣa na artha ity atra kā pramā ||318|| -abhāvād a-sambhavaḥ ||184|| so ’yam ahrīkaḥ -viśiṣṭa-jñāna-bhāvāt, sarva-a-pratipattau ’nupalabdhi-lakṣaṇa-prāptasya anyathā -niścayam apekṣate. anupalambhāt tu niścayam apekṣate. anupalambhāt tu dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca pradhāna-ādi-śabda-vācyasya eva arthasya

kvacid kvacit pramāṇaṃ pravṛttaṃ tad eva tad-anyasmād kvacit prayuktāḥ saṅkīryante, tādṛśā eva sarvakvacit pravṛttau hi kasyacit pradhānasya aṅgakvacit prāpti-parihāra-artho vyavahāraḥ, sa eva kvacit phale vandhyā-itarayor iva karkoṭakayoḥ, kvacit. yadā anumānam api vastu vidhinā kvacil lokasya pravṛtteḥ. tathātve tan nirkvacic chaktiḥ, krama-yaugapadyābhyām arthakriyākvacic chaktau sarvas tathā syāt, viśeṣa-abhāvāt. kvacic chāstre na yuktaṃ pratiṣidhyate | bruvāṇo kvacic chāstre na yuktaṃ pratiṣidhyate | bruvāṇo kvacic chāstre sthitaḥ sādhanam āha: tac-chāstrakvacic chravaṇam iti. kāmam anya-pratīkṣā astu kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdakvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdakvacit sambandha-niyamaṃ jñātum īśa ity akvacit sādhanam apekṣate. yat pauruṣeyakvacit sāmarthyam, asti ca a-kṣaṇike sa iti kvacit sidhyet siddhaṃ vastu-balena tat | pratīti kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti kvacit sthity-abhāve. sa ca ayaṃ bhedo ’-rūpaḥ. kvacit snehaḥ. na ca an-anurāgiṇaḥ kvacid dveṣaḥ. kvacit svabhāva-bhūta-dharma-bheda-parigraheṇa kvacit svabhāva-bhūta-dharma-viśeṣa-parigraheṇa, kvacit svabhāvo hetur ucyate, kvacid anapekṣaḥ kvacit svabhāvo hetur ucyate, kvacid anapekṣo kvacid a-candre ’siddheḥ. a-śakya-niṣedhatām asya kvacid a-pratipattiḥ. tathā ca sad apy ankvacid a-pratipatteḥ. tathā ghaṭa-ādi-śabdānām kvacid a-pratibandhena sarvatra tulyatvāt. yatra kvacid a-bhinna-upayogatvād uttareṣām a-prāmāṇyakvacid a-mūrtatve nityatva-darśane ’py anyatra kvacid a-vikala-kāraṇasya bhavato ’nya-bhāve kvacid a-vidyamāno ghaṭaḥ. na upalabhyate ca kvacid a-śaktimat | jala-vat sūta-vad dhemni na a kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, kvacid a-sambhavaḥ ||194|| yady api bahulaṃ kvacid a-sambhavāt, abhāve ca bhāva-vyavacchedasya kvacid a-sambhavāt, abhāve ca sarvatra bhāvakvacid a-skhalita iti sarvaṃ tathā. vyabhicārakvacid atiśayam abhyupeti ity a-pratyayā eva asya kvacid an-adhikārāt. śāstraṃ hi pravartamānaṃ kvacid an-adhikāre ’-pravṛtteḥ. śāstraṃ hi kvacid an-anvayāt. tato na kutaścid gatiḥ syāt. kvacid an-anvayād darśanena pratipattau vyaktykvacid an-āśrayād anyasya api vyaṅgya-vyañjakakvacid an-āśritaṃ kathaṃ jñāna-hetur iti. kvacid anapekṣaḥ sāmānyena, yathā anityatva eva kvacid anapekṣo yathā anityatva eva sattvam, kvacid anubhavo na apy asya kaścit, tatra api kvacid anveti sthira-eka-rūpe. aparāpara-svabhāva kvacid aparaṃ kiñcin nibandhanam asti. sa ca kvacid apy akiñcitkarasya sannidhānasya apy akvacid apy akiñcitkarasya sannidhānasya apy akvacid apy atra sāmarthya-asiddher a-grāhyatvam. kvacid apy anyatra abhāvāt. sāmānyena pradarśane kvacid apy arthe pratyāsatti-viprakarṣa-rahitasya kvacid apy ekam ākāraṃ pratiniyatam a-paśyan kvacid abhāva-a-pratipatteḥ. tasmāt kasyacit kvacid abhāva asiddheḥ. an-uddiṣṭa-viṣayaṃ punaḥ kvacid abhāva-siddhāv apy a-pratibaddhasya tadkvacid abhāva-siddhāv apy a-pratibaddhasya tadkvacid abhāvāt, yathā – prayatnānantarīyako kvacid abhāvān nir-viśeṣaṇā eva sā. katham abhāvo

kvacid V3_00709 SV_03709 SV_10105 VN_03214 SV_07620 SV_08812 SV_16613 PV_03139 V3_11308 V2_09113 SV_17207 SV_06821 SV_15120 SV_03304 NB_02012 V3_11810 V2_04505 SV_02806 V3_12206 PV_04212 SV_01512 V2_09802 SV_15310 SV_11116 V3_13206 NB_03122 HB_03508 HB_03512 SV_08215 SV_10023 V2_08309 SV_02814 V2_09408 V2_08814 SV_09922 V2_08111 SV_04611 SV_15109 SV_17009 PV_04241 SV_12126 SV_09927 V3_11308 VN_00917 V2_09713 SV_01505 VN_01003 SV_16225 PV_03069 PV_03187 SV_14619 V1_01705 PV_03126 SV_08224 V2_07711 SV_09822 SV_13206 SV_00216 V2_05607 PV_04240 SV_08215 SV_14604 SV_08514 SV_02406 V2_06904

589

tu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ iti katham eka-vacanam. tathābhūtānāṃ 98|| tṛtīyas tu hetur anupalabdhir a-viśeṣeṇa anityaḥ śabdaḥ kṛtaka-anityatvād iti yathā. asyā viṣaya-nirūpaṇaṃ prati kaścid ādaraḥ tayor api bhaved bhedo yadi (177abʼ) na hi | tulye ’py āgama-vāde pramāṇa-balād āgamasya bhavet || yo ’-grahaḥ saṅgate ’py arthe ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kathaṃ na anumānaṃ yāvatā na anityatā-abhāve ca tad-a-pracyuter a-vidheyasya puruṣāṇāṃ pūrva-vad vācyam. ye ’pi pṛthak samastā vā syāt. kārya-viśeṣā hi vyaktayaḥ kathañcit pravṛttasya pratibandha-abhāvāt, yathā ekaṃ anupalabdhiḥ yathā – na pradeśa-viśeṣe vyāvṛtti-vyāptir asiddhā. prāṇa-ādayo ’pi hi iti. na, lakṣaṇa-antarasya a-vācyatvāt. yat kim ataḥ param ||47|| iti saṅgraha-ślokaḥ. siddhe ’nya-nivartanaṃ sidhyet. anyathā hi vyāvṛtter vyāpitā kutaḥ || prāṇa-ādeś ca a-pratibaddhasya api tad-avyabhicāraḥ. a-pratibaddhasya api tad-avyabhicāraḥ, punaḥ kathañcid anyathā-bhāvaḥ, yathā antareṇa kvacit snehaḥ. na ca an-anurāgiṇaḥ – yatra dhūmas tatra agniḥ, asaty agnau na yatra dhūmas tatra agniḥ, asaty agnau na tarhi bādhā-anupalabdhiḥ. sā ca puruṣasya prayujyate. sādhya-siddhy-artham. sa kiṃ niyamena tarhi syāt. na hy a-nimittaṃ bhavat anyatra api svabhāvataḥ ||196|| so ’yaṃ asmād anyatra api svabhāvataḥ ||56|| so ’yaṃ dṛṣṭo ’pi bhāvas tathā eva pratyabhijñāyate, a-darśane ’bhāvaḥ, sa tad-abhāve na yuktaḥ. phale vandhyā-itarayor iva karkoṭakayoḥ, svabhāvo nir-apekṣaḥ sa yadi kadācid bhavet svabhāvo nir-apekṣaḥ, sa yadi kadācid bhavet -arthakriyā-yogyā jātiḥ (94abʼ) na hi jātiḥ -apekṣā api niṣiddhā eva. tasmān na nityānāṃ -artha-kalpanāyā a-nivāryatvāt. yadi hi a-dṛṣṭau kaḥ sandehaṃ nivartayet | bhedane bhāvānāṃ bhedaḥ syād ākasmika iti na tarhi sattā iti. na iyaṃ kasyacit kadācit tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, ato ’nupalambhād abhyupagantavyo na vā -ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. -bhāve ’pi sparśa-bheda-darśanāt. asya api na sambhavanti, yatas tebhyo vyavasthā syāt. -sandarśanāt. vahatām api mantrāṇāṃ punaḥ -bhāva-niścayaḥ || pramāṇam avisaṃvādāt tat smṛter na vā | tataḥ kāla-antare ’pi syāt sa ca svabhāva eva. niḥ-svabhāvasya pratīyeta. tathā hy ekatra dṛṣṭo bhedo hi indriyād gatau || ekatra dṛṣṭo bhedo hi bhede yayā jātiḥ pratyāsattyā prasarpati | -utpādane. nanv anapekṣāṇām api keṣāñcit -utpādane. nanv anapekṣāṇām api keṣāñcit vyāpitā yadi ||253|| na hi kaścic chabda vṛkṣo ’yaṃ śiṃśapātvāt, pradeśa-viśeṣe iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe vyāpino ’py arthāḥ santi taj-jāti-bhāvinaḥ | syāt. na hy a-nimittaṃ bhavat kvacid bhavati evaṃ ca a-pratiṣedhāt kasyacit paryudāso ’pi ko ’nyo dharmo bhedaka iti nānātvam eva nityatva-darśane ’py anyatra anyathā-dṛṣṭeḥ, ca na sidhyati. tasmāt sarvathā sarva eva

kvacin kvacid abhisamīkṣya āhuḥ – eṣa piṇḍo viṣāṇī gokvacid arthe ’-bhinnā śaktir asti sā nimittam iti kvacid arthe gamaka ity ucyate. san-niścaya-śabda kvacid arthe vipratipattau prasiddham aneka-artha kvacid avisaṃvādo ’syā vastuni kārya-kāraṇa-bhāva kvacid asya ekāntiko bhedo ’-bhedo vā vivekena kvacid āgamatve pramāṇa-saṃvādo vacanānām āgamakvacid āsakta-cetasaḥ | saktyā anya-utpattikvacid ukti-sāmarthyābhyām, kvacid vivakṣayā, kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe kvacid upanayana-apanayana-a-sambhavāt. jñātā vā kvacid upayujyante, ta avasthā-viśeṣa-vācibhiḥ kvacid upayujyamānās tad-upajanana-yogya-atiśayakvacid eka-vacanena khyāpyate tad-a-viśeṣe ’pi kvacid ghaṭaḥ, upalabdhi-lakṣaṇa-prāptasya kvacid darśanād eva sad-asantaḥ pratīyante, na ca kvacid dṛṣṭam, tasya yatra pratibandhas tad-vidas kvacid dṛṣṭe ’pi yaj jñānaṃ sāmānya-arthaṃ kvacid dṛṣṭe ’bhāva-siddhāv api syād eva akvacid dṛṣṭyā sattva-asattvaṃ pratīyate | tathā kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni kvacid deśe madhurāṇi nimba-phalāni saṃskārakvacid dveṣaḥ. ātma-ātmīya-an-uparodhiny uparodha kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. yatra kvacid dhūmo yathā mahānasa-itarayoḥ, yatra kvacid bādhā-sambhave ’pi syād iti sa hetukvacid bādhāyām api satyāṃ sādhyaṃ sādhayed yena kvacid bhavati kvacin na bhavati iti niyamam kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata eva kvacid bhavan dṛṣṭo ’napekṣatvāt svabhāvata eva kvacid bhede vyavadhāna-sambhavāt, yathā śukteḥ kvacid yadṛcchayā tathābhāve ’pi tayor akvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa kvacid vāha-doha-ādav upatiṣṭhate. na ca tādṛśaṃ kvacid vijñāna-janana-sāmarthyam. kadācid akvacid vidita-artho ’yam apauruṣeyaḥ śabda-rāśiḥ kvacid viniyamāt ko ’nyas tat-kārya-ātmatayā sa kvacid vinivarteta. tasmād yaḥ svabhāvo yaj-janmā kvacid viramet. tad dhi kiñcid upalīyeta na vā kvacid vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena kvacid viśeṣa-abhāvāt. so ’nyatra api tathāvidhe kvacid viśeṣasya api sambhavāc chaṅkayā kvacid viśeṣe sambhava-āśaṅkayā bhavitavyam iti kvacid viṣaye ’sad-vyavahāra-upagame sa kuta iti kvacid visaṃvādāt. na hy ayaṃ prakāraḥ svabhāve kvacid vyabhicārataḥ | na āśvāsa iti cel liṅgaṃ kvacid vyākṣepa-sambhavāt || krameṇa ubhaya-hetuś kvacid vyāpāre samāveśa-abhāvāt. vyāpāra iti hi kvacin na anyatra dṛśyate | (16ab) na hi vyaktykvacin na anyatra dṛśyate | na tasmād bhinnam kvacin na anyatra sa eva astu śabda-jñānakvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udakakvacin na avaśyaṃ tad-bhāvo bhūmi-bīja-udakakvacin na asti iti sarve yugapad upalabhyeran kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya kvacin na niyamo dṛṣṭyā pārthiva-a-loha-lekhyakvacin na bhavati iti niyamam arhati. na khalu kvacin na syāt. yadi hi kiñcit kutaścin nivarteta kvacin na syāt. sarva-ākāra-viveka- a-vivekinor kvacin nityatva-abhāve ’py a-dṛṣṭasya punar kvacin niyamaḥ svabhāva-bhūtaḥ sva-hetu-prakṛter

kvacin SV_04605 SV_01310 SV_17210 SV_06214 SV_06112 SV_06708 V1_04112 V2_06310 SV_13020 V3_05103 V2_07905 SV_11706 SV_13015 V3_05012 V2_06308 HB_01405 SV_02109 V2_09011 SV_12826 HB_01909 SV_04309 PV_03465 SV_13925 SV_14001 HB_01708 HB_01910 HB_00405 SV_07018 V1_01906 SV_13715 SV_10004 V2_08207 SV_02106 V2_09007 SV_02104 SV_01803 SV_14506 SV_14906 V2_06309 PV_02044 PV_03495 PV_04284 PV_02239 V2_06103 V2_07905 SV_11924 V3_05011 SV_13013 PV_03137 HB_02101 HB_01706 V3_06605 HB_00610 HB_01707 SV_08202 SV_08125 HB_01309 PV_03240 V1_02006 SV_11923 HB_02307 HB_00411 PV_03240 HB_00411 HB_02310

590

upekṣanīyatvāt. tad ayaṃ śabdān api ’py ātmano nivṛtty-asiddheḥ, tan-nivṛttau hi śabde kayācid vivakṣayā sa tāṃ kadācit eva śabda-prayogaḥ kutaścid buddhiṃ nivartya eva tasya jñeyatvāt. na eṣa doṣaḥ, yasmāt kiṃ tarhi kenacit prayojanena kecic chabdāḥ utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. tadutpatteḥ prāk kāryam eva antyavyavadhāne tu hetv-abhāvāt samarthateṣām. vyavadhāne hetv-abhāvāt samarthaan-upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyātasakāśād upādāna-apekṣād jñāna-janana-yogyatu viṣaya-indriya-ālokāḥ parasparato viśiṣṭatu viṣaya-indriya-ālokāḥ parasparato viśiṣṭana, tataḥ kārya-utpatter a-kṣepāt. ā antyatasya eva antyasya kāraṇatvāt, tatra ca sadṛśa-apara-utpatti-vipralabdho vā, antyasadṛśa-apara-utpatti-vipralabdho vā. antya-vākya-vyāhāra-śravaṇa-smaraṇa-kālasya aneka-pratilambha ucyate. tatra sva-rasataḥ pūrvaanityatvaṃ nāma kiñcid anyac calād vastunaḥ, ’rthasya kaścana || tad-iṣṭau vā pratijñānaṃ ādi yan matam | an-udāharaṇaṃ sarva-bhāvānāṃ sarva-bhāvānāṃ kṣaṇa-bhaṅgataḥ ||266|| uktam atra yādṛśasya kriyā. sa katham ekanivṛttau hetu-pratyayānāṃ tebhya eva viśiṣṭauttareṣām a-prāmāṇya-prasaṅga iti cet, na, -bhāva ādhāra-kṛtaḥ. tasmāt tat-pūrvasamanantara-pratyayena sva-viṣaya-anantaracet prāk siddhaḥ syāt, samāna-jātīya-upādānabhāvāt, svabhāva eva hi nāśaḥ sa eva hy ekabhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva nimittaṃ vakṣyāmaḥ. tāṃ punar asya anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ nāma yā paścān niṣpadyeta. sa eva hi bhāvaḥ eva kṛtakas tathābhūto jāto yo naśvaraḥ tu na asti yo bhāvasya bhavati. bhāva eva tu bhavatu nāma svabhāva eṣa bhāvānāṃ ya ime -utpatteḥ pratibandhaḥ sambhāvyate, antya|| pratikṣaṇam a-pūrvasya pūrvaḥ pūrvaḥ || eka-aṇv-atyaya-kālaś ca kālo ’lpīyān kṣepa-bhāg iṣṭaḥ sa eva udbhūta-nāśakaḥ || na virāgavān | yady apy ekatra doṣeṇa tat śakyate, antya-avasthāyāṃ pariṇāma-abhāvāt -lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi -buddhi-vyatikramāt. kṣaṇikatvād buddhīnām. atiśāyayanti iti. api tu na sarve ghaṭaatiśāyayanti iti. api tu na sarve ghaṭaa-vyavahitā iva yā || sā matir nāma paryantateṣāṃ ca iti na anavasthā. tathā yady aiti kathaṃ kadācit kriyā-virāmaḥ. yasya api an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ ghaṭa-ādayaḥ. saṃś ca śabda iti. tathā – eva yadi kevalaḥ syāt. kiṃ na bhavati. a-viśeṣa-ādhāyini kā apekṣā. atiśaye vā ’-vikāriṇaḥ | na apekṣa-atiśaye ’py asya ’-vyavadheya-śaktitayā pratyupasthitāḥ ’ndha-āder api syād artha-darśanam || utpatty-ayogāt. ādheya-bhedatve ca anyatvam. -grahaṇa-kāle ca aneka-buddhi-vyatikramāt. na anvaya-vyatireka-siddhir iti cet, na, a-vṛttiḥ, yathā yat sat, tat kṣaṇikam eva. aatītasya darśane ca na sambhavaḥ | vācyam abādhaka-pramāṇa-vṛttiḥ, yathā yat sat, tat arthakriyā-virodhāt. tasmāt – yat sat tat

kṣaṇikam kvacin niyuñjānaḥ phalam eva kiñcid īhituṃ yuktaḥ. kvacin nivṛttāv api prāṇa-ādīnām a-pratibandhāt. kvacin nivedayed api iti vivakṣā-pūrvakāṇāṃ kvacin niveśana-arthaḥ, tat-sāphalyāt. niveśanaṃ kvacin niveśanāya arthe vinivartya kutaścana | kvacin niveśyante. tatra yady anekam ekatra kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ kṣaṇa-anantaratvād utpannaṃ pratyakṣī-bhavati. na kṣaṇa-antara-an-utpatter jñāna-an-utpattiḥ. kṣaṇa-antara-an-utpatter jñāna-an-utpattiḥ. pūrva kṣaṇa-antara-an-upādānatā-lakṣaṇatvāc caramatvasya. kṣaṇa-antara-utpattir eva ghaṭa-ādīnām abhivyaktiḥ. kṣaṇa-antara-utpādād vijñāna-hetavaḥ, ankṣaṇa-antara-utpādād vijñāna-hetavaḥ. ankṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antyakṣaṇa ekasya svabhāvasya a-vivekād viśeṣasya kṣaṇa-darśināṃ niścayāt. paścād asya anupalabdhyā kṣaṇa-darśināṃ niścayāt paścād asya anupalabdhyā kṣaṇa-nimeṣa-anukrama-parisamāpteḥ, varṇa-rūpa-akṣaṇa-nivṛttau hetu-pratyayānāṃ tebhya eva kṣaṇa-pratyupasthāna-dharmatayā tasya kṣaṇa-bhaṅgaḥ prasajyate | sa ca jñāto ’tha vā akṣaṇa-bhaṅgataḥ ||266|| kṣaṇa-bhaṅgino hi sarvakṣaṇa-bhaṅgino hi sarva-bhāvā vināśasya akṣaṇa-bhāvy anyathā syāt. yaś ca bhavati, sa eva kṣaṇa-viśeṣa-utpatteḥ, krameṇa atiśayavato ’ntyāt kṣaṇa-viśeṣa-sādhya-artha-vāñchāyāṃ nānākṣaṇa-sahakāri kuṇḍaṃ tatra eva badara-kāryaṃ kṣaṇa-sahakāriṇā janitaṃ pratyakṣam. ata eva ca kṣaṇa-siddheḥ. na tasya eva atiśayasya jñānakṣaṇa-sthāyī jāta iti. tam asya mandāḥ svabhāvam kṣaṇa-sthāyī jāta iti. tam asya mandāḥ svabhāvam kṣaṇa-sthiti-dharmatāṃ svabhāvaṃ sva-hetor eva kṣaṇa-sthiti-dharmā anityatā ity ukta-prāyam. kṣaṇa-sthiti-dharmā anityatā. vacana-bhede ’pi kṣaṇa-sthiti-dharmā, anyatas tasya tad-bhāvakṣaṇa-sthiti-dharmā vināśaḥ. tam asya svabhāvam kṣaṇa-sthiti-dharmāṇāḥ. sa tu utpattimatām eva kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt kṣaṇo bhavet | tasya hetur ato hetur dṛṣṭa eva kṣaṇo mataḥ | buddhiś ca kṣaṇikā tasmāt kramād kṣaṇam apy anapekṣatve bhāvo bhāvasya na iti cet | kṣaṇaṃ calitā matiḥ || virakto na eva tatra api kṣaṇasya a-vivekāt. kārya-utpatti-viguṇa-utpādanakṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattvakṣaṇasya eka-parama-aṇu-vyatikrama-kālatvāt. kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ. kṣaṇāḥ sarvasya indriya-vijñāna-hetavaḥ. paraspara kṣaṇika-jñāna-miśraṇāt | vicchinna-ābhā iti tac kṣaṇiko ’pi bhāvo ’n-āhita-atiśayaḥ sahakāriṇā kṣaṇiko bhāvaḥ, tasya api kiṃ na kevalaḥ karoti. kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-abhāvād kṣaṇikatva-abhāve sattva-abhāvaḥ, yathā vandhyākṣaṇikatvāt, uktam atra yādṛśasya kriyā. sa kṣaṇikatvāt karmaṇaḥ pratikṣaṇaṃ svabhāvakṣaṇikatvāt kriyā kutaḥ ||161|| karma-upakāram kṣaṇikatvāt sāmagrī-kāryasya svabhāva-sthitykṣaṇikatvād atītasya darśane ca na sambhavaḥ | kṣaṇikatvād arthānām atipātāc ca na asatāṃ kṣaṇikatvād buddhīnām. kṣaṇasya eka-parama-aṇukṣaṇikatve ’-vastutva-prasaṅgāt. śaktir hi bhāvakṣaṇikatve ’rthakriyā-virodhāt tal-lakṣaṇaṃ kṣaṇikatve syāl lakṣaṇaṃ sa-viśeṣaṇam || kṣaṇikam eva. a-kṣaṇikatve ’rthakriyā-virodhāt tal kṣaṇikam eva iti vyāpti-siddhiḥ. artha-antare

kṣaṇikam HB_00610 SV_08203 V2_08001 VN_00203 HB_02309 SV_17417 V2_08001 PV_03495 HB_01409 V2_08008 PV_02107 V3_05107 SV_13024 HB_01915 HB_01808 HB_01809 V3_08906 SV_07124 PV_03416 HB_01813 VN_00214 VN_00311 HB_01401 HB_01010 HB_02106 PV_03046 HB_00404 SV_12807 PV_04109 PV_04106 PV_04047 V3_02101 PV_04075 V3_02606 PV_04044 PV_03022 SV_08404 PV_04167 PV_03022 PV_03247 V1_01912 V1_01615 PV_03403 PV_02266 SV_04532 PV_02131 PV_02274 PV_02170 PV_02275 PV_02215 PV_03018 PV_02144 PV_02193 PV_02154 PV_02058 PV_02143 PV_02197 PV_03519 PV_02274 VN_05904 V3_08904 SV_17321 SV_11205 PV_02198 SV_01009

591

ca, yathā – yat sat, tat sarvaṃ anya-anyasya atiśayasya utpattes tad api sarvathā a-sambhavāt. na hi tasya asat kṛtakaṃ vā pratikṣaṇa-vināśi syāt, asarva-śakti-viraho ’bhāva-lakṣaṇam. na ca a-prāyam, nityatvaṃ ca keṣāñcid bhāvānām asyāt. sākalye tu karoty eva. na evam aca kālo ’lpīyān kṣaṇo mataḥ | buddhiś ca eva svabhāvato ’ntyāḥ pratyayāḥ saha jāyante yat tad atra paramārtha-sat | asanto ’api mā bhūt tad-a-viśeṣataḥ || bahavaḥ a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ sahakāriṇaḥ kāryaṃ kuryuḥ. tena aidam eka-arthakriyā-lakṣaṇaṃ sahakāritvaṃ sambhavati, na sambhavat-pṛthag-bhāvānām atiṣṭhet. tasmāt pāta-pratibandha ity api tiṣṭhet. tasmāt pāta-pratibandha ity api itarasya vā | janakatvena pūrveṣāṃ santāna-āśrayeṇa ucyate, na dravya-āśrayeṇa, na tasya kvacit sāmarthyam, asti ca a-abhāvāt. tena vyāpaka-dharma-anupalabdhir aiti. a-pratirodha-śaktikeṣv anantara-kāryeṣu -viśeṣāḥ kāraṇa-kāraṇāni iti na anekāntaḥ, tu tadā apy a-kāraka eva. tasmān na aapy a-bheda-anugā buddhiḥ kācid vastu-dvaye a-bhinna-yogakṣematvāt. pūrva-pratyakṣa-kṣepaś ca na syāt. tasya niṣ-kala-ātmanaḥ | iṣṭa-śabda-abhidheyatvasya āpto ’tra aprasiddheṣv artheṣu śāstra-tyāge ’pi na | a-nāntarīyake ca arthe bādhite ’nyasya kā | a-nāntarīyake ca arthe bādhite ’nyasya kā atra akārṣīt svayaṃ śrutim | iṣṭa-aatra akārṣīt svayaṃ-śrutim | iṣṭa-a| śabda-nāśe prasādhye syād gandha-bhū-guṇatāsaṃsthitā | nityatvād a-cikitsyasya kas tāṃ sa pāramārthiko bhāvo ya eva arthakriyāca a-prasiddhatvāt kathañcit tena na | nityatvād a-cikitsyasya kas tāṃ kṣapayituṃ | hetutvam eva yukti-jñā jñāna-ākāra-arpaṇa| hetutvam eva yukti-jñā jñāna-ākāra-arpaṇacakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇatasya tad-bāhya-rūpatve kā prasanna-īkṣaṇe ’| buddhes teṣām a-sāmarthye jīvato ’pi syur aapi pravarteta pumān vijñāya arthakriyā-vat | niṣpanna-karuṇā-utkarṣa-para-duḥkhaca tṛṣṇāyāṃ sthitāyāṃ punar udbhavāt | dvayaced bhede ’pi rāga-ādi-hetu-tulya-ātmatā-a| karmaṇāṃ tāpa-saṅkleśān na eka-rūpāt tataḥ -dṛṣṭeḥ sarva-doṣaiḥ prasidhyati | na a| atīta-anāgataṃ vācyaṃ na syād arthena tat | hetumattvād viruddhasya hetor abhyāsataḥ api vā | ākṣipte ’-vinivṛtti-iṣṭeḥ sahakāri-doṣo ’pi dṛṣṭaḥ sāmye ’pi na aparaḥ || samādhātur a-sādhyaṃ kiñcid īritam | āyuḥvyatireko ’sya sandigdho vyabhicāry ataḥ | a’taḥ kṛpā matā | na a-muktiḥ pūrva-saṃskārayadi sā eva artha-dhīḥ kutaḥ || śakti| dvaya-kṣaya-arthaṃ yatne ca vyarthaḥ karmapaścāt kariṣyāmi, pratiśyāya-kalā me kaṇṭhaṃ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-bhāṇḍe ca pāka-vat | śeṣavad vyabhicāritvāt -nairātmya-darśana-abhyāsāt prahāṇam. sa tu -saṃskāra-kṣaye ’nya-a-pratisandhitaḥ || a-bhedena anyathā darśanāt, yathā āmalakyaḥ

kṣīra kṣaṇikam, yathā ghaṭa-ādayaḥ. saṃś ca śabda iti. kṣaṇikaṃ syāt. tataḥ sva-utpatti-sthāna-vināśinaḥ kṣaṇikasya arthakriyā sambhavati, kramakṣaṇikasya krama-yaugapadyābhyām arthakriyākṣaṇikasya kvacic chaktiḥ, krama-yaugapadyābhyām kṣaṇikasya vastu-dharma-atikramād ayuktam, akṣaṇikasya, sarvathā a-sambhavāt. na hi tasya akṣaṇikā tasmāt kramād varṇān prapadyate || iti kṣaṇikā yeṣāṃ prāk paścāt pṛthag-bhāvo na asti, kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ ||55|| kṣaṇikāḥ prāṇā a-sva-jātīyakāḥ kila | tādṛśām eva kṣaṇikānām anyonya-upakāraḥ, a-cintyatvād dhetukṣaṇikānām anyonya-upakāro ’-cintyatvād dhetukṣaṇikānām api sahakāry-anapekṣiṇāṃ kāraṇatā syāt. kṣaṇikānām eva bhāvānāṃ sambhavati, na sambhavatkṣaṇikānām, pṛthak-karaṇa-sambhavena sahakāritvakṣaṇikānāṃ bhāvānām upādāna-samāna-deśa-utpāda kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa-utpādanam kṣaṇikānāṃ vināśataḥ || vyaktiḥ kuto ’satāṃ kṣaṇike dravye viśeṣa-an-utpatteḥ. na hi taṇḍulakṣaṇike sa iti pravartamānam a-sāmarthyam asalkṣaṇike sāmarthyaṃ bādhata iti krama-yaugapadyakṣaṇikeṣv an-ādheya-viśeṣeṣu pratyayeṣu kṣaṇikeṣu bhāveṣv aparāpara-utpatter aikyakṣaṇikeṣu hetuṣv eka-arthakriyayā kasyacit kṣaṇe | saṅketena vinā sā artha-pratyāsattikṣaṇena kvacid a-bhinna-upayogatvād uttareṣām akṣaṇena pratipatter eka-jñāna-utpattau niḥ-śeṣakṣata-vāg janaḥ || uktaḥ prasiddha-śabdena kṣatiḥ | parokṣeṣv āgama-an-iṣṭau na cintā eva kṣatiḥ || uktaṃ ca na āgama-apekṣam anumānaṃ svakṣatiḥ ||8|| uktaṃ ca na āgama-apekṣam anumānaṃ kṣatim a-sādhyatvam anavasthāṃ ca darśayan || kṣatim a-sādhyatvam anavasthāṃ ca darśayan ||25|| kṣateḥ | hetur viruddho ’-prakṛter no ced anyatra kṣapayituṃ kṣamaḥ || tac ca sāmānya-vijñānam kṣamaḥ | (166ab) idam eva hi vastv-a-vastunor kṣamaḥ | karma-ādi-bheda-upakṣepa-parihāra-akṣamaḥ || tac ca sāmānya-vijñānam anurundhan kṣamam || kāryaṃ hy aneka-hetutve ’py anukurvad kṣamam ||20|| ity antara-ślokaḥ. na ca idaṃ pūrva kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na ankṣamā | bhūtaṃ paśyaṃś ca tad-darśī kathaṃ ca kṣamāḥ | nirhrāsa-atiśayāt puṣṭau pratipakṣa-svakṣamān | tat sādhanāya ity artheṣu saṃyojyante kṣamer itaḥ || dayāvān duḥkha-hāna-artham upāyeṣv kṣaya-arthaṃ yatne ca vyarthaḥ karma-kṣaye śramaḥ kṣayaḥ | sarvatra rāgaḥ sadṛśaḥ syād dhetoḥ kṣayaḥ || phalaṃ kathañcit taj-janyam alpaṃ syān kṣayaḥ prāṇi-dharmatvād rūpa-ādi-vad asiddhitaḥ || kṣayāt || sāmānya-grahaṇāc chabdād a-prasaṅgo kṣayāt || hetu-svabhāva-jñānena taj-jñānam api kṣayād alam || na ākṣeptum aparaṃ karma bhavakṣayād asṛk-sruto ’py anye na eka-strī-niyato kṣayād vā doṣe tu kevale na asty a-sādhyatā || kṣayitvaṃ ca doṣāṇāṃ nityatvād an-upāyataḥ || kṣaye ’nya-a-pratisandhitaḥ || a-kṣīṇa-śaktiḥ kṣaye pūrva-dhiyo na hi dhīḥ prāg dhiyā vinā | kṣaye śramaḥ || phala-vaicitrya-dṛṣṭeś ca śaktikṣiṇoty evam-ādinā kathāṃ vicchinatti, sa vikṣepo kṣipta-vat. tathā ca ayam atra akiñcitkaraḥ kṣiptaṃ nyāya-vidā īdṛśam ||331|| svayam īdṛśam kṣīṇa-doṣo dur-anvayo yad-upadeśād ayaṃ kṣīṇa-śaktiḥ saṃskāro yeṣāṃ tiṣṭhanti te ’n-aghāḥ kṣīra-avasekena madhura-phalā bhavanti. na ca

kṣīra V3_11202 SV_01621 V3_04106 SV_01623 V3_04108 V1_01003 SV_09008 V3_04107 V3_04202 V3_04114 V2_07911 SV_04119 SV_04121 SV_01513 V2_09803 V2_08003 HB_02103 HB_02015 HB_01904 HB_01711 HB_01613 HB_01702 HB_01801 PV_04283 SV_12806 SV_12812 V2_06308 PV_04001 PV_04132 PV_02264 PV_04141 SV_03721 NB_03133 PV_02262 SV_13008 V3_05007 V3_05009 SV_13012 NB_03133 SV_03714 SV_03619 PV_02138 SV_03721 PV_02057 VN_00409 SV_16825 SV_01201 V2_09313 VN_05609 VN_06607 SV_03901 PV_03527 SV_08312 V3_00308 SV_11106 SV_14102 V3_00701 SV_01619 V3_03504 SV_08728 V3_12504 SV_05009 SV_15713 SV_08525 PV_03131

khalv

592

-bhedena anyathā-darśanāt, yathā āmalakyaḥ -āder vyāvṛttim āha. dadhy-ādikaṃ ca aparaḥ tad idam upalabhya-lakṣaṇaṃ dadhy-ādi iti. asty eva upalambho dadhy-ādīnāṃ nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ sambandhayor a-pratibhāsanena ghaṭana-ayogāt kaścid atiśayo ’sti yena ayaṃ tathā coditaḥ dadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ na, hetoḥ svabhāva-bhedāt. a-tad-ātmatve ’pi na tad-bhāvaḥ. yady asata utpattiḥ kiṃ na upakārāt, tad-ajñāne tad-aṅga-vikalatvād a-kṛt. tasya apy a-viśeṣa-prasaṅgataḥ | tāsāṃ kāryaṃ syāt. tasya a-viśeṣād vyaktīnāṃ anyatra dṛśyante, yathā kāścid oṣadhayaḥ anyathā dṛśyante. yathā kāścid oṣadhayaḥ kramaḥ, anapekṣasya kartuḥ sva-sattā-mātreṇa kurvīta, karotu. sa punar asya svabhāvo ’utpatti-dharmakam anyac ca, aṅkura-ādi-vad a-an-utpattāv artha-pratipatti-jananam. a-tad-dhetvor virodhāt. yo ’pi manyate – a-kṛtvā na upekṣā-āpattir iti, sa kiṃ teṣām aca, ko vā asya bhāṣitasya arthaḥ – akaroty eva iti cet, sa katham idānīm akiṃ bhāvo ’-tathābhūtaḥ kadācana | yathā na artha-pratipatter avayava-antara-apekṣā kāla-avayavānāṃ śravaṇam iṣyate. tadā api kālaiti cet, na, tataḥ kārya-utpatter asvayaṃ paraiḥ | dṛṣṭaḥ sādhanam ity eke tat-janmanaḥ | tad-artha-artha-uktir asya eva santi tāni na yanti kim | dhāraṇa-preraṇa|| yathā parair an-utpādyā pūrva-rūpaṃ na artha-antara-sādhāraṇa-rūpa-a-parāmarśena -rāgatvaṃ na asti na sa vaktā, yathā upala-bhāvataḥ || te cetane svayaṃ karma ity asambhavati. tasya sato ’pi tad-ātmānam asato ’pi vā kasyacit tad-ātmānam a-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti -ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti yathā upala-khaṇḍa iti. yady apy upalaiti yat kiñcid etat. khasya svabhāvaḥ -a-bheda-vyavasthiteḥ | khasya svabhāvaḥ vāsanātaḥ prahīyate || padārtha-vṛtteḥ asaty atiśaye khasya svabhāva iti na tu | vikāraḥ syāt punar-bhāvas tasya hemni mātṛ-vivāha-ucita-deśa-janmanaḥ piṇḍatad-darśana-vidveṣeṇa vā tat-pratipannavācā ādarśane kriyata iti cet. darśanaṃ vācā a-darśane kriyata iti cet, darśanaṃ tad ajñānaṃ nāma nigrahasthānam. arthe a-niyamāt kathāṃ prasañjayati. pratijñātaṃ katham idānīm anya-apohaḥ sāmānyam, sa eva na anyasya janana-ātmanaḥ | grāhyatāyā na yasmān na apaity a-bhinnaṃ tad-rūpaṃ viśeṣāḥ tasyā vastu-vṛtti-niyama-abhāvāt. san sukha-rasasya an-udvejanāc ca. abhūta-arthaṃ samayo ’sya bādhyate. pratyakṣaṃ abhyupagamya vicāra-ayogāt. an-arthaḥ katham a-sādhanaṃ vyatirekaṃ sādhayet. mṛdaḥ punar vyutthāpayati iti. prasiddhiḥ tan-niveśinyā rūpa-antareṇa upayogāt. sa eva ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī na tarhi sā tat-sāmānya-grāhiṇī. yam eva asti. tayor jāti-bheda iti cet. sa tena apy a-dūṣaṇā ||169|| nir-viṣayam eva ’sya iti śaṃsati | sa eva yojyate śabdair na

kṣīra-avasekena madhura-phalā bhavanti, na ca kṣīra-ādiṣv a-parārtheṣu saṅghātatva-a-darśanād kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. atha kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. na kṣīra-udaka-vad a-tad-vedini. yatra api vivekakṣīra-vikāra eva pravartate na anyatra. sa eva kṣīraṃ vā tatra na asti iti nyāyya eṣaḥ. asty eva kṣīrasya sa tasya svabhāvaḥ, yo dadhi-janano na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’bhāva-a-viśeṣa kṣūṇa-vidhāna-ayogāt. na api caramasya akṣetra-ādi-bhede ’pi (75bc) yadi hi sāmānyāj kṣetra-ādi-bhede ’pi cira-śīghra-praśamana-ādayo kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti, kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti, kṣepa-ayogāt, prāg a-kartuḥ paścād api svabhāva-a kṣepa-kartṛ-dharmā cet, pṛthag-bhāva-sambhavāt, kṣepa-kāri-indriya-vijñāna-ādi-vac ca, kāryakṣepa-kāriṣu punar indriya-ādiṣu na parasparato kṣepa-kriyā-dharmā eva sa tasya svabhāvaḥ, na sa kṣepa-kriyā-dharmā svabhāvas tadā eva antyakṣepa-kriyā-dharmī svabhāvo na karoti ca iti. kṣepa-kriyā-svabhāvaḥ. nanv etad eva paridīpitaṃ kṣepa-bhāg iṣṭaḥ sa eva udbhūta-nāśakaḥ || kṣaṇam kṣepaś ca na syāt. tasya niṣ-kala-ātmanaḥ kṣaṇena kṣepo na yukta eva. eka-avayava-pratipatti-kāla kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ kṣepāya ātma-dṛg-vacaḥ || anumā-viṣaye na iṣṭaṃ kṣepe ’dhyakṣeṇa bādhanam || tad eva rūpaṃ tatra kṣobha-nirodhāś cetanā-vaśāḥ || na syus teṣām akha-ādikam | sakṛc chabda-ādy-a-hetutvād ity ukte kha-śabda-pravṛtti-nibandhanaṃ rūpaṃ tathākhaṇḍa iti. yady apy upala-khaṇḍād ubhayaṃ khaṇḍaṃ janma-kāraṇam | gati-pratītyoḥ kāraṇāny khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. na hi khaṇḍayataḥ sāmarthya-tiras-kāra-ayogāt. na hi khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ khaṇḍayanti vā yena āvaraṇam iṣyante. na brūmas khaṇḍād ubhayaṃ vyāvṛttaṃ tathā api sarvo vītakhatvam iti vyatireka-āśrayā ṣaṣṭhī na syāt. na khatvaṃ ca ity atra vā kiṃ nibandhanam ||67 || khadga-āder viśeṣo ’yaṃ mahā-muneḥ | upāyakham ity eva. khasya artha-antara-sādhāraṇa-rūpakharatva-vat || dur-labhatvāt samādhātur akharjūrasya deśa-antareṣu mātṛ-vivāha-abhāve khalī-kārāya dhūrta-vyasanena anyato vā kutaścit khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra khalv a-vijñāte na tasya pratiṣedhaṃ brūyād iti. khalv anena na asad āvir-bhavati, na sat tirokhalv anya-apohaḥ. tam eva gṛhṇatī sā prakṛtikhalv anyaj jananaṃ grāhya-lakṣaṇe || sākṣān na khalv apāyinaḥ | (165ab) na hi tasya a-bhinnakhalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na khalv apy upādāna-bala-bhāvi-santānasya viparyayakhalv apy etad yad imā buddhayaḥ puruṣakhalv api kalpanā-samāropito na liṅgam, yathā – khalv api kaścic caitanyam an-upalabhyamānam api khalv api virodhinaṃ pratijñā-arthaṃ bādhate, khalv ayaṃ paryāyo bheda-āśraya ekasya katham. khalv asati pratiṣedho na sambhavet. na hi khalv ākāram iyam āropayati, sa eva asyā viṣaya khalv ākṛti-guṇa-śakti-bhede dṛṣṭo gava-aśva-vat. khalv idaṃ mithyā-jñānaṃ yad anekatra eka-ākāram khalv indriya-gocaraḥ || a-vyāpṛta-indriyasya

khalu VN_03314 VN_04511 SV_16109 SV_16506 SV_13107 SV_14626 SV_03906 SV_10921 PV_03423 SV_12113 V3_07704 SV_03817 V3_12501 VN_06215 SV_03118 V1_00408 V3_12406 SV_02021 SV_06407 SV_13617 SV_07523 VN_01420 SV_07219 SV_08216 SV_04602 V3_07805 SV_11210 SV_03721 SV_03720 SV_03619 SV_03714 SV_09005 SV_16710 V2_07009 SV_08928 SV_09005 SV_16713 PV_03328 PV_02099 PV_04229 V2_05505 SV_11715 SV_05703 PV_03267 V1_02214 HB_00813 SV_11220 SV_04314 SV_09726 V2_07608 V1_00402 V1_00401 HB_04008 SV_03305 HB_00814 VN_02403 NB_03032 SV_03612 HB_00510 VN_02305 HB_00806 V3_01004 PV_04021 SV_04316 SV_01209

593

ity asiddhatā hetor nigrahasthānam. sa strī-śūdrāṇām ubhaya-pratīter abhāvāt. yaḥ sahitaṃ kārya-bheda-kṛt ||305|| tasmān na api jñānī kaścit kathaṃ na vaḥ ||313|| na tasmāt tena ādheya-viśeṣā iti gamyante. na hi tatra tattvaṃ na kasyacit samāveśaḥ. na iti kathaṃ teṣu bhavati. vyākhyātāraḥ āgamāt pravṛttāv evaṃ pravṛttir iti. na a-vibhakte sva-gocaraiḥ | evam etan na yena so ’py evaṃ na anumīyate ||241|| na ātmasāt kuryāt. a-vyavaccheda-rūpā api yathā saṅkalpitaṃ tayā ||70|| buddhiḥ etat – na anvayo na vyatireka iti. ya eva ity anuyuktayā parṣadā vaktavyam, na tat teṣāṃ viṣayaḥ katham ||57|| iyam eva -sad-bhāvaḥ pratiṣedhāc ca kasyacit ||2|| sa -anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api -hetuko vā tat-svabhāvo yuktaḥ. ayam eva tato ’smāt tasya bheda iti na syāt. yat tat-siddheḥ karaṇānāṃ ca kāryatā ||261|| yat tad-bhūtasya anyatva-a-vyatikramāt. idam eva ’py ubhaya-pratipatti-prasaṅgāt. ya eva hi vikāryasya tat sāmānyavataḥ kutaḥ ||147|| na kvacin na bhavati iti niyamam arhati. na artheṣu saṃyojyante ’bhidhāyakāḥ ||93|| na ’nitya iti, kiṃ tarhi vastu-bala-āyātā eva -artham iti kecit pracakṣate ||224 || na khasya svabhāva iti na tu kham ity eva. vā sambhavati. katham idānīm asaty atiśaye ṇagarī ity-ādau bheda-a-bheda-vyavasthiteḥ | vā ādyāyām api prasaṅga iti yat kiñcid etat. viśeṣa iti. dadhi khādeti codita uṣṭram api agni-hotraṃ juhuyāt svarga-kāma iti śrutau | agni-hotraṃ juhuyāt svarga-kāma iti śrutau | -rūpatve tad-viśeṣa-nirākṛteḥ | codito dadhi abhāvāt, na kaścid viśeṣa iti. dadhi ity ayam arthaḥ, na punaḥ śva-māṃsaṃ ’nubhavaś ca saḥ | nīla-ādy-anubhavaḥ aṅgulī iti sarveṣām ākṣepād dharmi-vācinī | -niṣedhanam || tābhyāṃ sa dharmī sambaddhaḥ ||20|| tābhyāṃ sa dharmī sambaddhaḥ -vaśena kārya-atiśaya-vācinā śabdena viśeṣaa-bheda-avaskandino hetur bhavad a-bhinnaṃ teṣāṃ tair anubhūyate | tena artha-anubhava-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhavatad-anvaya-siddheḥ. tad-abhāva eva abhāvaprakṛtyā arthavantaḥ. samayāt tato ’rthaa-vastu-dharmatā tat-svabhāvasya eva tathā na bhavataḥ. kṛtakatvasya śabde ca bhāvana bhavataḥ kṛtakatvasya śabde ca bhāva-abhāvāt sad-vyavahāra-pratiṣedhaḥ, a-jananaiti vyavahāraḥ sādhyate mūḍhaṃ prati, jananaubhayam ākṣipati, ekasya api niyamakhyāpyate tad-a-viśeṣe ’pi gaurava-ādiyathā syān na anyatra na viruddha iti niyamadoṣa-ābhāsa udbhāvite, dūṣaṇa-ābhāsatvasapakṣa-a-sapakṣayor liṅgasya sad-asattva-vaśād vastu-vyavasthāpanaṃ ca kevalaṃ jāḍya-uddiṣṭa-viṣayaṃ punaḥ sādhya-abhāve ’bhāva-pratiṣṭhānāt. tasmāt para-anugrahāya tattvaubhayathā dharma-bhede ’pi tad-bhāvasya eva viṣaye hetu-pravṛtter a-sambhavād viṣayahi viṣaye hetu-vṛtter a-sambhavāt | viṣaya-kāriṇas tathābhāva-jijñāsāsu tathābhāvaeva pratyeṣyati. tad api hy anupalambham eva

khyāpayati khalu ucyamāna eva a-tad-dharmatayā pratīto khalu ubhayaṃ vetti śabdam apaśabdaṃ ca, sa evaṃ khalv eka eva padeṣu varṇānāṃ svabhāvaḥ kartṛkhalv ete vaidikāḥ śabdā evaṃ vikrośanty eta khalv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty khalv evaṃ vināśo vastuni tad-bhāvāt. asāv api khalv evaṃ vivecayanti na vyavahartāraḥ. te tu khalv evam anumānam an-apāyam a-nāntarīyakatvād khalv evam iti sā syān na bhedinī || na ca khalu kiñcid anyad apauruṣeyatva-āśrayo ’nyatra khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām khalu tad-anya-vyatirekiṇaḥ padārthān āśritya khalu na ity anvaya-pratiṣedhaḥ, sa eva vyatireka khalu nigraha-prāptaḥ sva-kaupīnaṃ vivṛṇuyād iti. khalu niścayānāṃ svārtha-pratipattir yat tankhalu pratyakṣaṃ pramāṇaṃ na anumānam iti khalu prameyatvam a-saṃskṛta-apavādino ’saty khalu bhedo bheda-hetur vā bhāvānāṃ viruddhakhalu yad-bhedād vyāvartate, tad eva tad bhavati khalu rūpaṃ yata eva upalabhyate tasya tadkhalu rūpasya anyatvaṃ yan na tad ākāra-antarakhalu vivekaḥ svabhāva-bhūtaḥ, sa eva vastu-bheda khalu vai kārakād vyañjakasya kaścid bhedaḥ. svakhalu vai tad a-nimittaṃ vāsanā-viśeṣakhalu vai vyasanam eva etal lokasya yad ayam akhalu vyāptiḥ pramāṇair upadarśyate – sarvaṃ khalu sarva eva āgamaḥ sambhāvya-vipralambhaḥ. khasya artha-antara-sādhāraṇa-rūpa-a-parāmarśena khasya svabhāva iti na tu kham ity eva. khasya khasya svabhāvaḥ khatvaṃ ca ity atra vā kiṃ khasya svabhāvaḥ khatvam iti vyatireka-āśrayā khādet. atha asty atiśayaḥ kaścid yena bhedena khādec chva-māṃsam ity eṣa na artha ity atra kā khādec chva-māṃsam ity eṣa na artha ity atra kā khādeti kim uṣṭraṃ na abhidhāvati ||182|| tathā khādeti codita uṣṭram api khādet. atha asty khāded iti na atiśayaṃ paśyāmaḥ. nanv ayaṃ khyātaḥ svarūpa-anubhavo ’pi san || prakāśamānas khyātā eka-artha-abhidhāne ’pi tathā vihitakhyāty-abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti khyāty-abhāve ’pi tādṛśaḥ | śabda-pravṛtter asti khyāty-arthaṃ vyaṅgyāḥ khyāpyante. na evaṃ jātikhyāti. tathābhūta-pratyavamarśa-hetor a-bhedakhyātir ālambas tu tad-ābhatā || kaścid bahiḥkhyātir ity aparaḥ. tasya apy a-viśeṣe ’pi khyātir yathā syān na anyatra na viruddha iti khyāteḥ kāya-sañjñā-ādi-vat. a-prātikūlyaṃ tu khyāteḥ. vastunas tu nānā-eka-vyatireka-graho khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tat khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato khyātyā pitṛtva-vat. adṛśya-anupalambhe ’pi khyāpakasya dvitīya-ākṣepa-nāntarīyakatvāt. na khyāpana-arthaṃ bahu-vacanena. prayojana-abhāvāt khyāpana-artho ’pi vyatireka-prayogo na yuktaḥ, khyāpana eva jaya-parājayau, na anyathā, bhāvatas khyāpanaṃ kṛtaṃ bhavati iti na avaśyaṃ vākyakhyāpanam. tathā-kṛta-vyavasthāḥ śabdā dharmakhyāpanaṃ pratibandha-mātra-siddhau sidhyati iti khyāpanaṃ vādino vijayaḥ, bhūta-doṣa-darśanena khyāpanāt. na hy ekāntena a-tat-svabhāvasya bhāve khyāpanād eva sāmarthyam iti cet, uktam atra. api khyāpanād eva siddhau cet tasya śaktatā || uktam khyāpanāya tathā-kṛta-sthititvāt, na vastu-bhedāt, khyāpayati. na ca eka-anupalambho ’nya-abhāvaṃ

khyāpayati

594

V2_09405 SV_03626 VN_03619 V3_13507 V3_01004 PV_04021 SV_09222 SV_15203 SV_03304 SV_01111 V2_09311 SV_07009 SV_14627 SV_01207 V2_09412 V2_10009 SV_01721 SV_01801 SV_11715 PV_02102 SV_06823 SV_01719 SV_13510 SV_13511 SV_13511 PV_02115 HB_03803 PV_02137 PV_03219 SV_11504 SV_16707 V3_08203 SV_05317 SV_14503 V3_02505 V3_13203 NB_03121 VN_05016 VN_05108 PV_04087 V3_02608 PV_04137 SV_06305 PV_03175 SV_06303 V2_09204 PV_04274 PV_04226 PV_03178 V2_05413 SV_06304 V3_03301 VN_05502 VN_05006 V3_02502 SV_06307 PV_04078 SV_07702 PV_02031 SV_07701 V1_04103 SV_06206 PV_04171 PV_03445 PV_02076

eva pratyeṣyati. tad api hy anupalambham eva svātantryam icchāyāḥ śabda-prayoge vṛtteḥ saṃśayāno ’-pratipattim ātmanas tathā antareṇa na sidhyati iti sa tathābhūtam eva tad-vacasi iti tad eva sādhanam. a-samādhānaṃ tad-vacasy eva saṃsthitam || aayam eva sa mukhyo vivekaḥ. tasya tathābhāva-pratighāta-sāmarthyaṃ loka-prasiddham agneḥ -abhāvāt, yathā ekaṃ kvacid eka-vacanena tac ca (16c) yadi tena vipakṣe ’-darśanaṃ -pratipakṣeṇa, yadi tena vipakṣe ’-darśanaṃ -dvāreṇa eva param api buddhyā saṅghaṭayya tad-bhāvāt. asāv api yadi vaktṛbhir evaṃ tan na asty eva yathā yadi | na asti sa tan na asty eva yathā yadi | na asti sa -dharmasya tad-bhāvas tan-mātra-anubandhena tan-mātra-anubandhena tat-svabhāvatayā sādhya-dharmasya tan-mātra-anubandhaḥ vācinā śabdena viśeṣa-khyāty-arthaṃ vyaṅgyāḥ tat-sāmānya-upasarjanāḥ | tac-chakti-bhedāḥ -vācibhiḥ sakṛd eva śabdaiḥ pratyaya-arthaṃ -hetu-bhāvau hi dṛṣṭānte tad-a-vedinaḥ | kiṃ tarhy eka eva trailokye ’-kāras tathā agnir ity eva syāt, na gaganam iti, a-kāratathā ga-kāraḥ, tadā agnir ity eva syāt, na || tad-dhetu-vṛtti-lābhāya na aṅgatāṃ yadi pracyāvya bhraṣṭa-rājya iva rājā tapo-vanaṃ bahudhā upāyaṃ kālena bahunā asya ca || || tad-upekṣita-tattva-arthaiḥ kṛtvā syān nirarthatā | saṃskāra-upagame mukhyaṃ prasaṅgāt. tad ayam a-parijñāta-arthaḥ śabda’stu, tāvatā kārya-parisamāpteḥ. kim antarkṛto yat tan na upakurvanti. kim antarbhāvo naṣṭo nāma. na hy asad-vināśā naṣṭā cet, na, anumānasya sāmānya-viṣayatvena eva tena na asya lakṣaṇaṃ pṛthag ucyate, kaścit. tena na asya lakṣaṇaṃ pṛthag ucyate pratijñā-vacanam iti. artha-punaruktena eva -vākya ādhikya-doṣa iti punar-vacane ’pi -lakṣaṇa-vṛttitaḥ || svayam-iṣṭa-abhidhānena antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ asya uparodhaḥ ko bādhite ’nyatra dharmiṇi | bhāgas tad-gates tad-upādhitvāt tad-viśiṣṭo -śūnye tac cākṣuṣe katham || anyatra antara-vyavacchedam ākṣipan eva vartate, eka| na hi bahulaṃ pāka-darśane ’pi sthāly-antar|| tasmād anupalambho ’yaṃ svayaṃ pratyakṣato | jagaty anena nyāyena nañ-arthaḥ pralayaṃ | etena tulya-kāla-anya-vijñāna-anubhavo | jagaty anena nyāyena nañ-arthaḥ pralayaṃ nāntarīyakatvāt. sa eva bhedas tad-vyāvṛttyā yoṣiti prasava-itara-dharmatvayoḥ sa dharmapṛthaṅ nigrahasthānaṃ vācyam apratibhayā pṛthag vācyam artha-punarukta-vacanena eva na, svarūpeṇa eva nirdeśya ity anena eva vat. dvayor hi bhidyamānayor bhedasya ubhaya| svarūpeṇa eva nirdeśya ity anena eva tad ākāśa-ādi-vat. tatra yadi sva-āśraya-mātravipralambhana-śaṅkibhiḥ || tasmād anuṣṭheyaartha-antaraṃ kalpayan sva-āśraya-mātraviṣayasya apy a-prasiddhir ity astaṅca na eva kaścij jñeya-ādi-śabdo ’sti, vākya-ākhyāna-sāmarthyāt tad-arthe sādhyatā | tadā artho jñānam iti ca jñāte ca iti | etena sannipāta-ādeḥ smṛti-bhraṃśa-ādayo

gatāḥ khyāpayati. na ca eka-anupalambho ’nya-abhāvaṃ khyāpayati. ṣaṇ-ṇagarī iti ca kathaṃ bahuṣv ekakhyāpayati. sa ca hetuḥ saty asati gotve ’khyāpayaṃs tasya kartā ity ucyate. yadi punar khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣaya khyāpite hi viṣaye hetu-vṛtter a-sambhavāt | khyāpinaḥ śabdāḥ kiṃ viveka-viṣayā ity a-sthānam khyāpyata iti sarvaṃ tathā bhavati. lokasya svakhyāpyate tad-a-viśeṣe ’pi gaurava-ādi-khyāpanakhyāpyate. tad an-ukte ’pi gamyate ||16|| na hi khyāpyate, tad an-ukte ’pi gamyate. na hi tasya khyāpyate. tasmāt tatra api kārya-kāraṇa-bhāvakhyāpyate, na tu svayaṃ tathā, tadā na kiñcid khyāpyate nyāyas tadā na asti iti gamyate ||17|| khyāpyate nyāyas tadā na asti iti gamyate ||68|| khyāpyate. yaḥ kṛtaka-svabhāvaṃ janayati, so khyāpyate. yaḥ kṛtakaṃ svabhāvaṃ janayati, so khyāpyate. sva-kāraṇād eva kṛtakas tathābhūto khyāpyante. na evaṃ jāti-sambandha-ādayaḥ khyāpyante vācyo ’nyo ’pi diśā anayā || hetutve khyāpyante sa-nidarśanāḥ sa-pratighā vā iti tadkhyāpyete (27abcʼ) dṛṣṭānte hi sādhya-dharmasya ga-kāraḥ, tadā agnir ity eva syāt, na gaganam iti, ga-kārayoḥ pūrvāpara-bhāvasya vyavasthitatvāt. gaganam iti, a-kāra-ga-kārayoḥ pūrvāpara-bhāvasya gacchati | hetur deha-antara-utpattau pañcagacchati iti kim atra brūmaḥ. puruṣa-pratibhāgacchanty abhyasyatas tatra guṇa-doṣāḥ prakāśatām gaja-nimīlanam | kevalaṃ loka-buddhyā eva bāhyagaja-snānam idaṃ bhavet ||230|| iti saṅgrahagaḍur evaṃ śalya-bhūto ’sad-darśana-snāyugaḍunā sāmānyena iti vyāvṛtti-sādhanena darśayati. gaḍunā sāmānyena. yathā-sambhinnānām apy ekagaṇyante pratyutpanna-avasthāyām. na hi yo yena a gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ gata-arthatvāt. hetoḥ sapakṣa eva sattvam agata-arthatvān na pṛthag vācyam. ayam api niyatagata-arthasya ādhikyam eva padasya iti. prapañcagata-arthe ’py avadhāraṇe | kṛtya-antena gata-arthe ’py avadhāraṇe kṛtya-antena gata-arthe lakṣaṇena asmin sva-dharmi-vacanaṃ gata ity ucyate. na punar artha-antara-nivṛttir gata-citto ’pi cakṣuṣā rūpam īkṣate | tat saṅketa gata-bheda-codanāyās tad-anya-vyāvṛtty-ākṣepagata-mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. gataḥ | sva-mātra-vṛtter gamakas tad-abhāvagataḥ || deśa-kāla-niṣedhaś ced yathā asti sa gataḥ || smṛtir bhaved atīte ca sā a-gṛhīte gataḥ ||18|| deśa-kāla-niṣedhaś ced yathā asti sa gato bhāgas tad-gates tad-upādhitvāt tad-viśiṣṭo gataḥ. yatra tu dharmy eva asiddhas tatra kva gatatvāt, uttarasya hy a-pratipattir apratibhā. gatatvāt. na hy artha-bhede śabda-sāmye ’pi gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśagatatvād eka-bheda-abhidhāne ’pi nāntarīyakas tad gatam || siddha-sādhana-rūpeṇa nirdeśasya hi gataṃ ghaṭatva-ādi-śūnyeṣu pradeśeṣu ghaṭa-ādygataṃ jñānam asya vicāryatām | kīṭa-saṅkhyāgataṃ vā kalpayet, sarvagataṃ vā ākāśa-ādi-vat. gataṃ viśvaṃ syāt. sato ’py asiddhau sattāgatasya padasya artha-cintanāt. kva punar ete gatā | hetv-ādi-lakṣaṇair vyāpter an-āśaṅkyaṃ ca gatā kathā || atha svarūpaṃ sā tarhi svayam eva gatāḥ | vikārayati dhīr eva hy antar-artha-viśeṣa

gatāḥ PV_03006 VN_01321 SV_12823 SV_12904 SV_13902 SV_13826 SV_15502 SV_15218 SV_06415 V1_01211 PV_02082 V2_10111 SV_02008 SV_02011 PV_04259 PV_02262 V2_10111 SV_02008 SV_02011 PV_04161 SV_13227 V1_02803 PV_04204 V3_05601 SV_12407 SV_00807 SV_11405 PV_04247 PV_03460 PV_03061 PV_03394 SV_06421 SV_00714 V3_08406 PV_04031 PV_03394 PV_03530 PV_03342 PV_03467 PV_04255 PV_02085 PV_03532 PV_02004 PV_03037 PV_02089 PV_04010 SV_11820 SV_14403 SV_16414 SV_16701 V2_07007 V3_08108 PV_03056 V1_03505 SV_09716 V2_07602 NB_03028 SV_09715 V2_07601 SV_12227 SV_13605 SV_09619 V3_08001 NB_03026 V3_11713

gatir

595

| ghaṭa-utkṣepaṇa-sāmānya-saṅkhyā-ādiṣu dhiyo na dravyasya pariṇatiḥ. na hy artha-antaratatra ekatve ’pi hy a-bhinnasya kramaśo -ayogāt, a-krameṇa ca vyāhartum a-śakyatvāt, śabdasya vyaktir āvaraṇa-vigamo vijñānaṃ vā vyañjaka-atiśayāt kārakā eva. upakārakasya dvairāśye tu śabdānām etat syād eka-nivṛttau sambhavo ’sti. a-sambhave ca vijātīyasya syāt. tasmān na vyatiriktaḥ. tad-anya-dṛṣṭes tad-dhvanau smṛtiḥ ||11|| yuktā tadyasya te na sto na sa janma adhigacchati || anupalabdhir iti sa tat-tad-viruddha-ādy-aanekadhā | tat tad-viruddha-ādy-asa prayoga-vaśena tat-tad-viruddha-ādy-aprāg vināśa-kṛtakatvayoḥ || a-hetutvasvayaṃ karma ity a-khaṇḍaṃ janma-kāraṇam | iti sa tat-tad-viruddha-ādy-a-gatianekadhā | tat tad-viruddha-ādy-a-gatiprayoga-vaśena tat-tad-viruddha-ādy-a-gati’rtho na ca tat-kāryam īkṣyate | gurutva-avakṣyate ca atra pratiṣedhaḥ. tasmād ekaāvega-pratipatti-pradarśanāt | parokṣasambhavāt || sati vā pratibandhe ’stu sa eva ||38|| sati vā pratibandhe ’stu sa eva -pratijñā-lakṣaṇāv api tau staḥ. sa prabhāvo iti (10cʼ) tatra apy atīta-eka-kālānāṃ girām eka-artha-niyame na syād artha-antare | artha-antarasya tad-bhāve ’bhāvo niyamato ’api ca adhyakṣatā-abhāve dhiyaḥ syāl liṅgato tadā || gamaka-anuga-sāmānya-rūpeṇa eva tadā | an-agni-janyo dhūmaḥ syāt tat-kāryāt kāraṇe 9|| yasya abhidhānato vastu-sāmarthyād akhile sā apy eka-sāmagry-adhīnasya rūpa-āde rasato api – eka-sāmagry-adhīnasya rūpa-āde rasato | an-uktāv api vāñchāyā bhavet prakaraṇād gatiḥ | na syāt kāraṇatāyāṃ vā kuta ekāntato | grāhya-lakṣaṇa-cintā iyam a-cintyā yogināṃ | a-dṛṣṭa-āvaraṇān no cen na nāma-artha-vaśā so ’nya-dṛṣṭāv apy asti iti syāt sva-dhīyena aṃśena ādadhad dhūmaṃ tena aṃśena tathā | dṛśyeta rakte ca ekasmin rāgo ’-raktasya vā | cetaso grāhyatā sā eva tato na artha-antare | bhāvād eva asya tad-bhāve svarūpasya svato tatra tat-sāmyād gauṇo ’nyatra skhalad| dṛśyaḥ saṃyoga iti cet kuto ’dṛśya-āśraye sato ’pi vastv-a-saṃśliṣṭā a-saṅgatyā sadṛśī tābhyām a-bhede tāv eva na ato ’nyā vastuno tasya sattvād a-hetutvaṃ na ato ’nyā vidyate | pramāṇa-ābhaṃ yathārthā asti na hi śeṣavato | na vedayati vedo ’pi veda-arthasya kuto | na vedayati vedo ’pi veda-arthasya kuto na bhāva-mātreṇa na sāmyena na prādhānyena -avisaṃvādād api bhrānteḥ pramāṇatā | syāt. rakte ca ekasmin rāgaḥ, a-raktasya vā anvaya-abhāvāt. tathā vaidharmye ’py anvaya-abhāvāt. tathā vaidharmyeṇa apy anvaya-abhāvāt. tathā vaidharmyeṇa apy anvayasādharmyeṇa api hi prayoge ’rthād vaidharmyasādharmyeṇa api hi prayoge ’rthād vaidharmya-prayogo gamakaḥ. na hy atīndriyeṣu virodhasarvadā sarvasya bhāvāt. na ca anyā -sādhane na hetu-lakṣaṇa-bhāk, na ca anyā -sādhane na hetu-lakṣaṇa-bhāk, na ca anyā sādharmyeṇa api hi prayoge ’rthād vaidharmyaśrāvaṇatve vyatireka uktaḥ. na tāvatā abhāva-

gatāḥ || keśa-ādayo na sāmānyam an-arthagatābhyāṃ nivṛtti-prādur-bhāvābhyām arthagaty-a-sambhavāt ||250|| kāla-bheda eva na gaty-antara-abhāvāc ca. na eva vākye varṇāḥ santi, gaty-antara-abhāvāt. tatra na atiśaya-utpattir gaty-antara-abhāvāt. tad etac chabdeṣv api tulyam. gaty-antara-abhāvāt. te tv an-arthakā api syur iti gaty-antara-abhāvād iṣṭa-artha-siddhes tatgaty-abhāvāc ca vastuno na paramārthaḥ. kathaṃ gaty-abhāve tu śabda-bhede smṛtiḥ katham | tad-agaty-āgatī na dṛṣṭe ced indriyāṇām a-pāṭavāt | agati-gati-prayoga-bhedena aneka-prakāra uktaḥ. gati-gati-bheda-prayogataḥ ||30|| trividha eva hi gati-gati-bheda-prayogato ’neka-prakāra uktaḥ. gati-nyāyaḥ sarvo ’yaṃ vyatirekiṇaḥ | abhyūhyaḥ gati-pratītyoḥ kāraṇāny āśrayas tāny a-dṛṣṭataḥ || gati-prayoga-bhedena aneka-prakāra uktaḥ. svārtha gati-bheda-prayogataḥ ||30|| trividha eva hi gati-bheda-prayogato ’neka-prakāra uktaḥ. tasya agati-vat sarva-tad-guṇa-an-upalakṣaṇāt || māṣakagati-śakti-pratiniyamād indriyasya aneka-ātmā gati-sañjñāyāṃ tathā-vṛtter a-darśanāt ||30|| gati-sādhanaḥ | niyamo hy avinābhāvo ’-niyataś ca gati-sādhanaḥ | niyamo hy avinābhāvo ’-niyataś ca gati-siddhi-viśeṣābhyām api syāt. yadi pauruṣeyā gatiḥ (10ʼcdʼ) na anāgatānāṃ vyabhicārāt tat (10ʼd gatiḥ | (228ab) na hi tena sambandhena agatiḥ | abhāva-a-sambhavāt teṣām abhāve nityagatiḥ | tac ca akṣam artho dhīḥ pūrvo manaskāro gatiḥ | tasmāt sarvaḥ parokṣo ’rtho viśeṣeṇa na gatiḥ | na syāt kāraṇatāyāṃ vā kuta ekāntato gatiḥ | bhaven nānā-phalaḥ śabda eka-ādhāro gatiḥ | hetu-dharma-anumānena dhūma-indhanagatiḥ | hetu-dharma-anumānena dhūma-indhanagatiḥ || an-anvayo ’pi dṛṣṭānte doṣas tasya yathā gatiḥ || tatra api dhūma-ābhāsā dhīḥ prabodhagatiḥ || tatra sūkṣma-ādi-bhāvena grāhyam agatiḥ || tam aneka-ātmakaṃ bhāvam eka-ātmatvena gatiḥ || tasmād anumitir buddheḥ sva-dharma-nirgatiḥ || dahana-pratyaya-aṅgād eva anya-apekṣāt gatiḥ || na asty eka-samudāyo ’smād anekatve ’pi gatiḥ || nānā-eka-śakty-abhāve ’pi bhāvo nānā-eka gatiḥ || prāmāṇyaṃ vyavahāreṇa śāstraṃ mohagatiḥ || yathā-bhāve ’py abhāva-ākhyāṃ yathāgatiḥ || rasa-rūpa-ādi-yogaś ca viruddha gatiḥ || liṅgaṃ svabhāvaḥ kāryaṃ vā dṛśya-agatiḥ ||236|| rūpa-bheda-nibandhanatvād vyavasthā gatiḥ ||273 | an-artha-antara-bhūto vināśaḥ gatiḥ ||311|| yat tu buddhi-indriya-vacana-yogāt gatiḥ ||317|| sarva eva hi puruṣo ’n-atikrāntagatiḥ ||35|| tena agni-hotraṃ juhuyāt svarga-kāma gatiḥ. a-prādhānye ’py anvayasya vyatirekagatir apy anyathā dṛṣṭā pakṣaś ca ayaṃ kṛtagatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti gatiḥ, asati tasmin sādhya-abhāve hetv-abhāvasya gatiḥ, asati tasmin sādhya-abhāve hetv-abhāvasya gatiḥ. asati tasmin sādhya-abhāve hetv-abhāvasya gatiḥ. asati tasmin sādhyena hetor anvaya-abhāvāt. gatiḥ, asati tasmin sādhyena hetor anvaya-abhāvāt. gatir asti ity uktam. na ca ayaṃ pūrva-prayogād gatir asti. tat kathaṃ varṇa-paurvāparyaṃ vākyaṃ gatir asti. tasmān na sattā sādhyate. sādhanatve gatir asti. tasmān na sattā sādhyate. sādhanatve gatir iti. asati tasmin sādhyena hetor anvayagatir ity uktam. anyathā saṃśaya-hetur eva na syāt.

gatir V3_02801 V2_06402 SV_00615 PV_02088 V3_12310 SV_17016 V2_07102 V3_08101 PV_03055 PV_02086 PV_02261 PV_02263 V2_04507 V3_06103 SV_11824 PV_03062 V3_08502 PV_04157 SV_12909 HB_03003 SV_05218 SV_10417 PV_03523 SV_13320 V2_06311 V2_06106 PV_02082 SP_00015 V3_06504 SP_00015 NB_03077 V3_10901 NB_03073 SV_00514 V2_06006 V3_05905 V3_08404 SV_00713 SV_10420 SV_01304 V2_09513 V3_01210 SV_08906 SV_06502 SV_14326 SP_00024 V3_01501 SV_06005 V3_01503 SV_07126 PV_02068 PV_02008 V1_00406 PV_03519 SV_01716 PV_03060 SV_06310 SV_02125 SV_06418 SV_06304 HB_04005 V3_08010 PV_03054 V3_06102 PV_03522

gater

596

ata eva prakaraṇena sādhya-dharma-iṣṭitat-kāryād api tad-viruddha-kārya-abhāvatat kāryād api tad-viruddha-kārya-abhāvavā | dṛśyaṃ pṛthag a-śaktānām akṣa-ādīnāṃ -ādi-sambhavena nairātmya-vyāvartanād ātmasa ca na iṣyate | tataś ca bhūyo ’rthasa ca na iṣyate | tataś ca bhūyo ’rthaa-gateḥ. mā bhūd ato yathā-abhiniveśena dvitīyā bhrāntir iṣyate | ’pi pūrva-vat | a-viśeṣād aṇutvāc ca na udbhūta-tarṣa-sañcetanā-vaśāt || hīna-sthānaāśrayas tāny a-dṛṣṭataḥ || a-dṛṣṭa-nāśād atad-vidas tasya tad-gamakaṃ tatra iti vastume hasta iti bhavati, tata eva anya-abhāvana ca bheda-a-bhedau muktvā vastuno ’nyā na gamyate || yā ca sambandhino dharmād anumāpayati. tatra apy atīta-eka-kālānāṃ aṃśu-pāta-vat || dravya-antara-gurutvasya ca vākye ’-sakala-śrāviṇo ’-sakala-vākya-bhāvayor anya-bhāva-gatyā api tad-abhāvaidānīṃ vyaktīnāṃ tatra jñāne sāmarthyaviruddhayor ekasya bhāve ’py anya-abhāva|| sama-vṛttau ca tulyatvāt sarvadā anya-akathaṃ vā śakti-niyamād bhinna-dhvanina ca a-pratyakṣe kārye kāraṇa-bhāvaeva tādṛśasya kāraṇasya kārya-vivekād abhāva| a-dṛṣṭir manda-netrasya tanu-dhūma-a| saṅketa-viṣaya-ākhyā sā sāsnā-āder gokāraṇasya bhavato ’nya-bhāve ’bhāvād virodhaniveśitā || tad-bhāva-abhāvāt tat-kāryaca a-viruddha-vidher anupalabdhāv apy abhāvaunneyam. rāga-ādīnām apy artha-antaratvād akāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya bhavato ’nya-bhāve ’bhāvād virodhakāraṇasya bhavato ’nya-bhāve ’bhāvād virodhana upalabhe ca iti. yasmād artha-viśeṣa-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādināma evaṃ-vidhāyā anupalabdher abhāvaprāṇa-ādy-a-darśanāt. tan-nivṛttyā ātmavyāptes tan-nivṛttau vyāpy-a-nivṛtter ātmakvacid an-anvayāt. tato na kutaścid -abhidhānāt. arthasya tad-avyabhicārāt tato yasya abhidhānād vastu-balena akhile anupalabdhi-lakṣaṇasya. tan-nivṛttau kā anyā svabhāvo ’sya nirucyatām | vibhāga-yogaa-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣaapi bruvāṇo ’yam apy ayam eva ity ubhayīṃ iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm arthapātināṃ tat-pratibandhaḥ. tat-karaṇād ādhāro jala-ādīnāṃ gamana-pratibandhataḥ | apramāṇaṃ na eva asti prāmāṇyād vastu-sadpramāṇa-itara-sāmānya-sthiter anya-dhiyo anya-artha-āsakti-viguṇe jñāne jñāna-udaya-a| tad-abhāve ca tan na iti vacanād api tadatīndriyam || tasya a-dṛṣṭa-ātma-rūpasya eka-bheda-abhidhāne ’py anya-vyāvṛttitarhi darśana-a-darśane na anvaya-vyatirekabhedād an-aṃśa-eka-bheda-codane sarva-bhedasa eva bhedas tad-vyāvṛttyā gato bhāgas tadapi tarhi na pṛthaktvam, eka-prayogād ubhayaanityatvād a-prayatnānantarīyakatvasya a-asattā-vicāraṇāt | tasya sva-para-rūpābhyāṃ antara-sparśa-viśeṣa-upalambhād anya-abhāva|| ekatvān manaso ’nyasmin saktasya anya-a-

gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī gatir uktā veditavyā, yathā – na roma-harṣa-ādigatir uktā veditavyā, yathā na roma-harṣa-ādigatiḥ katham || saṃyogāc cet samāno ’tra prasaṅgo gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇa-ādaya gatiḥ kim etad dviṣṭa-kāmitam ||321|| na gatiḥ kim etad dviṣṭa-kāmitam ||40|| atha gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti gatiś cet para-rūpeṇa na ca bhrānteḥ pramāṇatā || gatiś cen na sidhyati || a-viśeṣo viśiṣṭānām gatir janma tena tac-chin na jāyate | tayor eva gatis tat saṃskāro na cetanā | sāmarthyaṃ karaṇagatiḥ. tatra gamaka-lakṣaṇa-vidhānena gatiḥ, tad-abhāve ’bhāva-a-pratipatteḥ. nanu gatiḥ. tasya rūpa-lakṣaṇatvāt. rūpasya ca etadgatir dharmiṇi jāyate | sā anumānaṃ parokṣāṇām gatiḥ, na anāgatānām, vyabhicārāt. tasmād iyam gatir na ity aparo ’bravīt | tasya krameṇa gatir na syāt, ekasya śakala-abhāvāt, sakalagatir na syāt, na vai kutaścit sambandhād anyagatiḥ, pratyekaṃ tāsām abhāve ’pi tad-bhāvāt, gatir bhavati, yathā uktaṃ prāk. idam gatir bhavet | janma ca ātma-mano yoga-mātragatir bhavet ||257|| tāni pratiniyata-śaktīny api gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān na gatiḥ, yathā – na iha a-pratibaddha-sāmarthyāni gatir yathā || tanutvān mūrtam api tu kiñcit gatir yathā || bhāve bhāvini tad-bhāvo bhāva eva gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya-bhedagatir yā apy anuvarṇyate | saṅketa-viṣaya-ākhyā gatiḥ. rāga-ādīnāṃ vacana-ādeś ca kārya-kāraṇagatir vacanād anumāna-lakṣaṇād abhyūhyā, agatiḥ. śīta-uṣṇa-sparśa-vat. paraspara-parihāragatiḥ. sa ca anupalabdheḥ. anyonya-upalabdhigatiḥ. sa ca anupalabdheḥ. anyonya-vyatirekagatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu gatiḥ, sā katham. sā api – eka-sāmagry-adhīnasya gatiḥ, sā katham. sā apy eka-sāmagry-adhīnasya gatiḥ. sā punaḥ katham anumānam. kathaṃ ca na gatiḥ syāt. adṛśya-anupalambhād abhāva-asiddhau gatiḥ syāt. adṛśya-anupalambhād abhāva-asiddhau gatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣo na gatiḥ syāt. nirloṭhitaṃ ca etad ācāryeṇa. tad gatiḥ syāt, śabdānāṃ buddhi-viplava-viṣayatvāt. gatiḥ svabhāva-sthiteḥ. hantā hi caitrasya na gatibhiḥ kim anyair gamana-ādibhiḥ || teṣu satsv gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ gatiṃ na ativartate. tayoś ca sa eva doṣaḥ. na gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher gatimato dravyasya kaścit sthāpako ’py astu. gatīnāṃ kim ādhārair guṇa-sāmānya-karmaṇām || gateḥ | jñeya-anityatayā tasyā a-dhrauvyāt kramagateḥ | pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc ca gateḥ || sakṛd vijātīya-jātāv apy ekena paṭīyasā | gateḥ ||26|| yatas tad-bhāva-hetu-bhāvau hi gater anyo ’rtha-āśrayaḥ | tad-āśrayeṇa sambandhī gater anvaya-vyatireka-codanayā vyavahāra-aṅgatāṃ gater āśrayaḥ kathaṃ dhūmo ’gniṃ na vyabhicarati gates tatra śabda-pramāṇa-antarāṇi vyarthāni na gates tad-upādhitvāt tad-viśiṣṭo gata ity ucyate. gateḥ, na, hetoḥ sapakṣa-vipakṣayor bhāvagateḥ. mā bhūd ato gatiḥ, kevalatvād agater meya-dvayaṃ matam || a-yathā-abhiniveśena gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty gater yadi | jñāna-antarasya an-udayo na kadācit

gater SV_10418 PV_04015 V3_00811 V3_04409 SV_06313 PV_03125 V1_01408 PV_04210 HB_00201 SV_16819 SV_06220 PV_04210 PV_03166 PV_03441 SV_14714 SV_00206 V3_04311 V3_08112 PV_03169 HB_03003 SV_10906 SV_02012 SV_10919 SV_16801 SV_12802 SV_02012 SV_02012 V3_12910 HB_03106 PV_03533 PV_04012 PV_04044 VN_00805 V1_03702 V1_01614 V3_01908 PV_03061 SV_13225 SV_10105 HB_03903 V3_11901 HB_03004 V2_06110 V3_11703 V2_04508 SV_00310 V2_08408 HB_02312 V2_04507 SV_09626 V3_08110 V2_07504 SV_09624 V3_08010 SV_00812 V3_09002 PV_04274 PV_03060 SV_09624 SV_12227 PV_04207 PV_03098 V2_05305 V2_07507 V2_07405

597

na pṛthag vyavasthāpyate. tata eva virodhabhāvāt kalpitā vyabhicāriṇaḥ || arthād arthaan-utpatteḥ. sākṣāt tāvat – arthād arthavivakṣite pratiyogini ca tulyam. vyatirekaca, svārtha-abhidhānād eva tad-anya-vyāvṛtti| iti vetti na pūrva-ukta-avasthāyām indriyād | iti vetti na pūrva-ukta-avasthāyām indriyād etad ātma-upalambhane || tasya upalabdhāv a-artham āśaṅkyeta. tat-sāmarthyād arthaity asti pauruṣeyānāṃ śabdānām arthaprokto rūpaṃ na asya api kiñcana ||125|| tad-upalambhane || tasya upalabdhāv a-gatāv aśrutibhir arthe ko ’ṃśo ’vagamyate | tasya aviśinaṣṭi tayā katham || yasmād dvayor ekayat-pratipatti-nāntarīyakaṃ yaj-jñānaṃ tad-abhāve ’sattva-vacana-vat. sāmarthyād arthapakṣa-vacanena samāhitaḥ. sāmarthyād artha-ādiṣu nitya-an-agni-vyavacchedena vyatirekadarśana-abhyāsa-nirmitaḥ || tad-rūpa-āropatad-abhāva-anya-bhāvayor anya-bhāva-avisaṃvāda-sāmānyād anumānatā | buddher aa-gatyā tad-viruddha-gatyā viruddha-kārya-abhidhāna-vaiphalyāc ca vaktuḥ. tad etad apravṛtter avisaṃvādena vyāpty-asiddheś ca. a’pi mithyā-anekatva-kalpanā | eka-avayavabheda-prayogato ’neka-prakāra uktaḥ. tasya a-prakāra uktaḥ. tasya a-gatyā tad-viruddhasidhyati. tad eka-sambandhino deśa-antare ’tasmāt tīra-a-darśinā iva śakuninā dūraṃ bhāvo nānā-eka-kārya-kṛt | prakṛtyā eva iti asiddhaṃ kim ātmanaḥ || pareṇa apy anyato -pratijñayoḥ || śabda-nāśe prasādhye syād arthā dṛśyante ’-pṛthag-deśatve ’pi a-pratisandhāna-darśanāt, anyatra api śabdabhāva-abhāvayor an-anukārāt, rasa-buddhi-vad ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye āśrayeṇa sambandhī yadi syād gamakas tadā || bhrāntir iti cet. vaṃśa-ādi-svara-dhārāyāṃ hetur anupalabdhir a-viśeṣeṇa kvacid arthe a-gamakatva-darśanāt. tena bhāva-abhāvābhyāṃ na anupalabdhāv a-kārya-kāraṇa-pratiṣedho sambandhād anya-bhāvas tad-abhāvasya -sāmānyam abhipretya kārya-anupalambho ’aikāntika-anvaya-vad aikāntika-vyatireko ’pi -darśanaṃ kṛtam eva, anyathā-abhidhāne tadutpatteḥ kāryaṃ gamakam, sarvathā gamyakāryaṃ gamakam, tadā sarvathā gamya-bhāvena gamakatve liṅgasya sarvathā gamyatad-gamakaṃ tatra iti vastu-gatiḥ. tatra eva sva-dharmeṇa vyāptaḥ siddhaḥ svabhāvo iti. tasmād evam eva hetur vyāptir yadi pramāṇena niścīyate, tadā vā tat-svabhāvatayā gamako na kaścid āha. tathā hi na anvaya-mukhena hetur kārya-liṅga-jā ||10|| tena na anyo hetur sādhyaḥ. tan na trividhād dhetor anyo svayaṃ pratyakṣato gataḥ | sva-mātra-vṛtter -āśrayaḥ | tad-āśrayeṇa sambandhī yadi syād vyāptau dharmi-samāśraye vā tat-svabhāvatayā iti na a-viruddha-vidhir anupalabdhi-prayogo | uktā anaikāntikas tasmād anyathā || tatra api vyāpako dharmo nivṛtter kathyate. na ca evaṃ-vidho vyatireko arthakriyāṃ karoti. tasmān niścito vyāpyo bhāva-mātra-anubandhina eva ātmanaḥ svabhāvo

gamakaḥ gater virodhāc ca abhāva-sādhanāt. bhavatu nāma gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na arthe gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ | na arthe gateḥ sarvatra tulyatvāt sākṣād arthāpattyā vā. gateḥ. svārthasya bheda-rūpatvāt. na hy anvayo ’gatau || ekatra dṛṣṭo bhedo hi kvacin na anyatra gatau ||14|| sa punaḥ pratisaṃhārād vyutthitagatāv a-gatau ca prasidhyati | te ca atyantagatāv upacāra-mātrāt samāna-nirdeśāt pratipattigatāv upāyaḥ. apauruṣeyas tu śabdo na evaṃ karoti. gatāv eva śabdebhyo gamyate ’nya-nivartanam | na gatau ca prasidhyati | te ca atyanta-parokṣasya gatau ca saṅketa-kriyā vyarthā tad-arthikā || gatau na dvitīyasya darśanam | dvayoḥ saṃsṛṣṭayor gatau niyamena tat-pratibhāsanāt tad a-tad-rūpam gatau pratipatti-gaurava-parihāra-arthaṃ ca pakṣagatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati. gatau sāmarthya-parisamāpteḥ. na ca eteṣāṃ bhedagatyā anya-vyāvṛtta-adhigateḥ punaḥ | śabda-artho gatyā api tad-abhāva-gatir na syāt, na vai gatyā abhihitā parokṣe ’py asya gocare ||216|| gatyā ity-ādi-bheda-prayogair yathā uktaṃ prāk. gatyā ubhayathā apy anumānatvam āgamasya gatyā ca idam āgama-lakṣaṇam iṣṭam. na ato gatyā ca vākya-artha-pratipad bhavet ||249|| gatyā tad-viruddha-gatyā viruddha-kārya-gatyā ity gatyā viruddha-kārya-gatyā ity-ādi-bhedagatvā a-tad-deśair a-pūrvair abhisambandha ekasya gatvā api punar āgantavyam ity alam a-pratiṣṭhāna gaditaṃ nānā-ekasmān na ced bhavet || na kiñcid gantum ayuktaṃ para-kalpitaiḥ | prasaṅgo dvayagandha-bhū-guṇatā-kṣateḥ | hetur viruddho ’gandha-rasa-ādayaḥ, vāta-ātapa-sparśa-ādayaś ca gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām gandhasya cakṣur-buddhi-vac ca rūpasya. ākāragandhe pṛthivī-guṇatva-viparyāsanād dhetur gamaka-anuga-sāmānya-rūpeṇa eva tadā gatiḥ | gamaka-avayava-saṃhārāt saṅkulā pratipattiḥ syāt. gamaka ity ucyate. san-niścaya-śabda-vyavahāragamaka iti jñāpana-arthaṃ niścita-grahaṇam. tena gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano gamaka iṣyate, api tv anya-bhāva eva tad-abhāvaḥ, gamaka ucyate, yathā – na agnir atra dhūmagamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato gamaka-dharma-a-dyotanāt. na hi ye yathā yam gamaka-bhāvaḥ sarvathā janya-janaka-bhāvāt. na, gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt. na, gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvād iti gamaka-lakṣaṇa-vidhānena pratipipādayiṣor vacanagamakaḥ (192a) vācyaḥ. na hi prakāśatayā gamakaḥ – yaḥ prayatnānantarīyaḥ so ’nitya eva gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye gamakaḥ. ata eva sva-dharmeṇa vyāptaḥ siddhaḥ gamakaḥ, anityatvād a-prayatnānantarīyakatvasya a gamako ’sti, a-pratibaddha-svabhāvasya avinābhāva gamako ’sti, a-pratibaddha-svabhāvasya avinābhāva gamakas tad-abhāva-vyavasthiteḥ || anyathā gamakas tadā || gamaka-anuga-sāmānya-rūpeṇa eva gamako na kaścid gamakaḥ. ata eva sva-dharmeṇa gamakaḥ. na hy atīndriyeṣu virodha-gatir asti ity gamako bhavet || prāṇa-ādy-abhāvo nairātmya-vyāpī gamako mataḥ | vyāpyasya sva-nivṛttiś cet gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhy-

gamakaḥ V2_05305 V3_07806 HB_03406 SV_01024 V2_09213 V3_08106 SV_09711 V2_07509 HB_03902 V3_07902 V3_07703 SV_09612 SV_01308 V2_09604 SV_01311 V3_04908 PV_03192 V3_00604 V2_07505 HB_00804 HB_02312 V3_07903 SV_12707 VN_04303 SV_16416 PV_03466 V3_07904 V2_04506 V2_08408 V2_05301 SV_00310 HB_03901 V2_07505 V3_11701 V2_08312 SV_10402 V2_06201 V3_09001 SP_00024 VN_03804 VN_05910 PV_02068 SV_01015 VN_05418 VN_03806 V3_12011 VN_02017 V3_02807 VN_02103 V3_09104 V2_05213 V3_11905 HB_04006 SV_12503 SV_00522 V3_03711 V2_04505 V3_08910 V3_00902 V2_07214 SV_10725 V2_06607 VN_01012 SV_01712 V2_10005

598

na ca evaṃ-vidho vyatireko gamakaḥ. yas tu iti. tathā-siddhāv eva hi sa dharmas tasya vyāptas tri-lakṣaṇa eva trividha eva hetur svabhāva-pratibandho ’py eṣṭavyaḥ. anyathā asvabhāva-pratibandho ’py eṣṭavyaḥ. anyathā aso ’nitya eva iti nitya-vyavacchedena tad anena dvividhasya api sādhana-prayogasya tad anena dvividhasya api hetor gamyabhavati, darśana-a-darśanayoḥ sator apy atasya a-niścaya-lakṣaṇatā. tathā ca a-vipakṣa-pracāra-śaṅkā-vyavacchedena labhyaṃ vipakṣa-pracāra-śaṅkā-vyavacchedena labhyaṃ sa-ātmaka-an-ātmakau vibhajya tatra abhāvena sa-ātmaka-an-ātmakau vibhajya tatra abhāvena a-pratibandhāt. sarvatra nivṛtty-asiddher a|34|| svabhāva-kāryayor eva ātma-pratibandhād -adhīna-janma tat tena na ucyate || samīkṣya -asiddheḥ prasaṅga-viparyaya-sādhanayor a-samāśraye vā tat-svabhāvatayā gamakasya a-vacanayoḥ prayoga-krama-niyamaḥ, sarvathā hetur avyabhicārāt. kārya-kāraṇa-bhāvena yad yena vyāptam a-vyāptaṃ vā, tat tasya ākāra-antara-vat. anya-a-sambhavi kāryaṃ bhidyate. sa yadi prakṛta-artha-sambaddhaṃ puruṣa-atiśaya-pratikṣepa-sādhanaṃ tat tv akutaḥ | jñātatvena a-paricchinnam api tad vyāptam a-vyāptaṃ vā, tat tasya gamakam atasya yatra pratibandhas tad-vidas tasya taddhetur eva. yadi tadutpatteḥ kāryaṃ syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-niyama-abhāvāt. yadi tadutpatteḥ kāryaṃ sapakṣa-vipakṣayor hi darśana-a-darśanābhyāṃ vyāptau dharmi-samāśraye vā tat-svabhāvatayā a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. siddha-tan-mātra-anubandha eva sādhya-dharme svabhāvasya vyāpakasya vā abhāvaḥ kutaścid vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarvadeśa-ādy-apekṣayā. anayā diśā anyeṣv api | vibhāga-yoga-gatibhiḥ kim anyair iti na pṛthag vācyāni syuḥ. artha-antaravikṣepaḥ syāt. tathā ca idam artha-antara’yuktam anyathā || syād ādhāro jala-ādīnāṃ na hi bahulaṃ pakva-darśane ’pi sthāly-antara-nāntarīyaka-abhidhānaṃ vādino ’rtha-antarasamarthe hetau sādhye ca siddhe ’rtha-antara’stitā ucyate, pratiṣedha-dvayena prakṛtabhavaty eva nāṭaka-ādi-ghoṣaṇe ’rtha-antarasādhyam ākarṇanīyaṃ vā. anyathā artha-antaravā upanyāso vyākhyānaṃ vā artha-antaraśabda-vat. trairūpyāc ca hetur arthaṃ api rūpaṃ prayuktam arthāpattyā dvitīyaṃ kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ paraspara-ākṣepata ekaṃ vākyam ubhayaṃ na apy a-darśana-mātram abhāvaṃ tasmāt kāraṇa-anupalabdhir eva abhāvaṃ āha. tataḥ sa-pratipakṣa-sambhāvanām astaṅcet, na, pravṛtti-bhedāt. artho hi liṅginaṃ tat-kāryatayā pratibandhena toyaṃ sādhana-saṃsthitiḥ ||4|| artha eva hy arthaṃ na āgamasya api nivṛttir artha-abhāvaṃ na ca tad-a-pratibaddha-svabhāvo bhāvo ’nyaṃ na ca tad-a-pratibaddha-svabhāvo bhāvo ’nyaṃ kṛtavān. na hy anumāna-ādi-nivṛttir abhāvaṃ svabhāva-pratibandhād eva hetuḥ sādhyaṃ svabhāva-pratibandhād eva hetuḥ sādhyaṃ

gamayati gamakaḥ, sa saṃvarṇita eva. sa ca na asaty anvaye gamakaḥ syāt, na anyathā. puruṣa-pravṛtter agamakaḥ, sva-sādhya-dharma-avyabhicārāt. ṣaḍgamako hetuḥ syāt. hetos triṣv api rūpeṣu gamako hetuḥ syāt. hetos triṣv api rūpeṣu gamakatā iṣṭā syāt, anyathā sarvato vipakṣād gamakatā-lakṣaṇam uktaṃ veditavyam. dvividho hi gamakatā-lakṣaṇam uktaṃ veditavyam. dvividho hi gamakatva-darśanāt. tena bhāva-abhāvābhyāṃ gamaka gamakatvam iti kiṃ kasya sādhanam, yad-artham gamakatvaṃ katham ātmasāt kuryāt. a-vyavacchedagamakatvaṃ katham ātmasāt kuryāt. sa ca svayaṃ gamakatvaṃ kathayatā āgamikatvam ātmani gamakatvaṃ kathayatā āgamikatvam ātmani gamakatvam. yā apy asiddhi-yojanā tathā sapakṣe gamakatvaṃ viparyaye vā viparyāsanam iti darśanagamakatvaṃ hi vyapadeśo niyujyate | tac ca akṣagamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāggamakatvāt. na hi prakāśatayā prakāśayan pradīpas gamakatvāt. sambandha-vacane ’pi prayoga eva gamakatve liṅgasya sarvathā gamya-gamaka-bhāvaḥ, gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastugamakam iti cet. syād etat – yadi teṣu varṇeṣu gamakam eva kuryāt, na asya a-sāmarthyam, tatra gamakam eva. pratikṣepa-sāmānya-sādhanayor agamakaṃ katham || a-dṛṣṭa-dṛṣṭayo ’nyena dṛṣṭā gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo gamakaṃ tatra iti vastu-gatiḥ. tatra gamakagamakam, tadā sarvathā gamya-gamaka-bhāvaḥ, gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ gamakam, sarvathā gamya-gamaka-bhāvaḥ sarvathā gamakaṃ hetum icchatāṃ na eva samartho hetur gamakasya a-gamakatvāt. na hi prakāśatayā gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya gamakā veditavyāḥ. yo hi bhāva-mātra-anubandhī gamakād dhetoḥ sidhyet. so ’yam asann eva svagamakānām anupalabdhī rūpam. na aparaḥ pratiṣedha gamakeṣu pratibandhaḥ sādhyaḥ. tan na trividhād gamana-ādibhiḥ || teṣu satsv api tasya iti gamana-āder api hetor a-sāmarthya eva sambhavāt. gamana eva antar-bhaved a-samartha-sādhanagamana-pratibandhataḥ | a-gatīnāṃ kim ādhārair gamana-mātreṇa pākaḥ sidhyati, vyabhicāragamanam eva iti sa nigraha-arhaḥ. na kaścit tatgamanaṃ kaścid ārabhate ’-samarthasya mithyāgamanāt. anyathā vyavacchedya-abhāvād gamanāt parājaya iti cet, anyasya apy agamanād avasādaḥ syāt. sa ca ayaṃ sādhyagamanān nigrahasthānam eva. tena jijñāsita-dharma gamayati, a-sambaddhād a-pratipatteḥ, mahānasa-ādi gamayati iti. ata ekasya prayogaḥ syād iti. nanu gamayati ity uktam. buddhy-ādayo ’pi hi prāṇagamayati ity ucyate, na eko ’rtho dvitīyasya. gamayati iti vyabhicāra eva. tasmān na viśeṣaṇam gamayati iti. svabhāva-anupalabdhis tu svayam gamayati. tato ’numāna-viṣaye gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇagamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamayati, nāntarīyakatvāt. na abhidhānam, gamayati. pratyakṣa-nivṛttir eva anupalabdhir gamayati. yat tarhi idam āpta-vāda-avisaṃvādagamayati. yathārtha-darśana-ādi-guṇa-yuktaḥ gamayati vyabhicārāt, na sarva-pratyakṣa-nivṛttir gamayati. sa ca tad-bhāva-lakṣaṇas tadutpattigamayati. sa ca tad-bhāva-lakṣaṇas tadutpatti-

gamayati V2_06410 V2_06111 VN_05818 V3_12311 V3_07411 SV_09509 V2_05210 SV_01007 V3_11201 SV_11810 NB_02019 V1_01603 V2_09615 SV_01405 PV_03395 SV_10724 V2_06605 V3_05803 PV_04269 SV_17324 SV_10717 V2_06313 SV_00614 SV_01023 PV_02281 SV_00102 PV_04028 SV_00310 V2_08408 HB_02312 V2_07509 V3_08203 SV_09706 V2_07507 SV_17302 SV_09704 VN_05212 V3_01006 VN_03015 V2_08504 V2_08211 PV_04193 V2_05014 PV_03405 PV_03271 PV_04252 PV_03061 SV_01112 SV_01207 SV_02818 V2_09412 SV_14117 PV_04275 V3_06202 SV_06220 PV_04271 SV_06221 V3_08201 V3_06503 PV_04046 V3_02009 PV_04172 SV_06311 SV_06218 V3_02007

599

-viprakarṣair na teṣv anupalambho ’bhāvaṃ -abhāvād iti. kāraṇa-anupalabdhir abhāvaṃ ajñāna-krama-ghoṣaṇa-śloka-pāṭha-ādinā kālaṃ tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ | tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ | tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ yena tata eva vyatirekād agnir auṣṇyaṃ na hi darśana-vyāvṛttiḥ sarvatra abhāvaṃ -darśino hi darśana-vyāvṛttiḥ sarva-abhāvaṃ liṅgaṃ sarva-sambandhe tato ’-viśeṣeṇa svabhāva-pratibandhe hi saty artho ’rthaṃ -ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ niścitaḥ, sa bhavan kathaṃ tad-abhāvaṃ na niścitaḥ, sa bhavaṃs tad-abhāvaṃ kathaṃ na dhūma-ābhāsā dhīḥ prabodha-paṭu-vāsanām | vivakṣā-vṛttaya iti tan-nāntarīyakās tām eva vivakṣā-vṛttaya iti tan-nāntarīyakās tām eva |43|| kāraṇāt kārya-saṃsiddhiḥ svabhāva-antar|| kāraṇāt kārya-saṃsiddhiḥ svabhāva-antartulya-rasa-sādhana-vad eka-sthāly-antarkiñcin na vyāpnoti. tan-nivṛttiḥ kathaṃ na kārya-siddhiḥ. nimittayoḥ punar virodhe ’tra kāṣṭhād iti. nimittayoḥ punar virodhe saṃśaya-hetutvāt. na sarva-anupalabdhir -viśeṣa-jñāna-sādhanam || bodha-arthatvād vidhūta-kalpanā-jālatathā hy eṣa na nyāya iti sūcitam || yadi tadutpatteḥ kāryaṃ gamakam, sarvathā tadutpatteḥ kāryaṃ gamakam, tadā sarvathā -kāraṇa-bhāvena gamakatve liṅgasya sarvathā na bhavet. tad anena dvividhasya api hetor -saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo niścito vyāpakatvena tasya dharmiṇo dharmo karoti. tasmān niścito vyāpyo gamako vyāpako syāt (328c) na hi svabhāva-bheda indriyakaroti. vyāpakas tasya niścitaḥ | uttareṇa guṇa-doṣavatā mūḍha-a-mūḍhatvaṃ kṛtaka ity ukte ’pi śabdo ’nitya ity arthād -ādibhyo ’rtha-antaraṃ dravyam ity ukte ’pi vyabhicārān na iṣyate. katham idaṃ ’pekṣata iti tad-vyāpī. kathaṃ punar etad || pratiyogi-vyavacchedas tatra apy artheṣu 12|| pratiyogi-vyavacchedas tatra apy artheṣu || āloka-akṣa-manaskārād anyasya ekasya | sa idānīṃ kathaṃ bāhyaḥ sukha-ādy-ātmā iti | tasmāt sva-dṛṣṭāv iva tad dṛṣṭe kārye ’pi | tasmāt sarvaḥ parokṣo ’rtho viśeṣeṇa na ’-darśanaṃ khyāpyate. tad an-ukte ’pi na asti sa khyāpyate nyāyas tadā na asti iti samāropa-viveke ’sya pravṛttir iti na asti sa khyāpyate nyāyas tadā na asti iti vyāpārāt. tasmān na apauruṣeyaḥ. katham idaṃ -vyavasthiteḥ || anyathā arthasya nāstitvaṃ -anupalabdhiḥ. anyathā arthasya nāstitvaṃ api kiñcana ||125|| tad-gatāv eva śabdebhyo vā iti kalpikāyāḥ samudbhavaḥ || viśeṣo śabdebhyo gamyate ’nya-nivartanam | na tatra -parisamāpteḥ. na ca eteṣāṃ bheda-mātraṃ pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ || kaiścit prakaraṇair icchā bhavet sā ācarati. kaiścit prakaraṇair icchā bhavet sā | vyarthā vyāpti-phalā sā uktiḥ sāmarthyād -aṅgatāṃ śabdānāṃ darśayaṃs tad-vyāvṛttyā -bhāsini ||124|| sa ca ayam anya-vyāvṛttyā iyaṃ kutaścit prakaraṇād bhavantī tena eva

gamyate gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta gamayati. svabhāva-anupalabdhis tu svayam asattā gamayan kartavya-a-pratipattyā nigraha-arha iti gamayanti iti cet, kim idānīṃ nairātmyād gamayiṣyati || iti. tasmān na agny-ādi-sādhanagamayiṣyati || tasmān na agny-ādi-sādhana-vat gamayet. kiṃ tarhi tat-tulya-vyatireko ’pi. tena gamayet, kvacit tathā-dṛṣṭānām api deśa-kālagamayet. kvacit tathā-dṛṣṭānām api deśa-kālagamayet. tato ’-viśeṣeṇa eva pratītiḥ syāt, gamayet. tad-a-pratibaddhasya tad-avyabhicāragamayet, pratibandha-abhāvāt. artha-ātmanaś ca gamayet. pramāṇa-antara-bādhanān na ubhayagamayet. pramāṇa-antara-bādhā cet (19c) atha api gamayed agni-nirbhāsāṃ dhiyam eva na pāvakam || gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathārthagamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathārthagamād iyam | hetu-prabheda-ākhyāne na darśitagamād iyam | hetu-prabheda-ākhyāne na darśitā gamād dṛṣṭa-vad a-dṛṣṭa-taṇḍula-pāka-sādhana-vac gamikā iti. uktam atra – na āgameṣu sarva-arthā gamikā eva, yathā – na asya roma-harṣa-ādigamikā eva, yathā na asya roma-harṣa-ādi-viśeṣāḥ gamikā. tasmād eka-nivṛttyā anya-nivṛttim icchatā gamer bāhya-śaikṣa-a-śaikṣa-adhikas tataḥ | gambhīra-udāra-mūrtaye | namaḥ samantabhadrāya gamya-arthatve ’pi sādhya-ukter a-sammohāya gamya-gamaka-bhāvaḥ sarvathā janya-janaka-bhāvāt. gamya-gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt. gamya-gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvād gamya-gamakatā-lakṣaṇam uktaṃ veditavyam. gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antargamyaḥ. tasya ayaṃ nivṛttau vā nivartakaḥ ||192|| gamyaḥ. tasya vyāpyasya ayaṃ nivartako vyāpakagamyaḥ sva-pratītau paribhāṣā-ādikam apekṣate, gamyaḥ svabhāvaḥ (192bcʼ) tad-dharma-niścayād eva gamyata iti kiṃ punar-uccāritena. asti hi kaścid gamyata eva. tan na avaśyam asya nirdeśaḥ. tena gamyata eva sādhya-sādhanayor virodhaḥ; kathaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. tadgamyate – nir-apekṣo vināśa iti. a-sāmarthyāc ca gamyate | tathā prasiddheḥ sāmarthyād vivakṣāgamyate | tathā prasiddheḥ sāmarthyād vivakṣāgamyate | śaktir hetus tato na anyo ’-hetuś ca gamyate || a-grāhya-grāhakatvāc ced bhinnagamyate || ekaṃ katham anekasmāt kleda-vad dugdha gamyate || yā ca sambandhino dharmād gatir gamyate ||16|| na hi tasya prāg darśana-bhrāntir gamyate ||17|| yady an-upalabhamāno na asti iti gamyate ||49|| tad-viveka eva ca anya-apohaḥ. gamyate ||68|| iti saṅgraha-ślokaḥ. nanu tadgamyate ’n-ātyantiko dhvanir anyo vā bhāva iti. gamyate ’nupalambhataḥ | upalambhasya nāstitvam gamyate ’nupalambhataḥ | upalambhasya nāstitvam gamyate ’nya-nivartanam | na tatra gamyate kaścid gamyate ’rthānāṃ viśiṣṭād eva vedanāt | gamyate kaścid viśiṣṭaḥ kenacit paraḥ ||126|| na gamyate, kiṃ tu tad eva sāmānyam a-pratipakṣam – gamyate. kvacid a-vikala-kāraṇasya bhavato ’nyagamyate ca taiḥ | balāt tava icchā iyam iti gamyate ca taiḥ | balāt tava icchā iyam iti gamyate tataḥ || viruddhatā iṣṭa-a-sambandho ’ngamyate, tad-viśiṣṭo vā ity āha. ata eva ca gamyate tasya vastunaḥ | kaścid bhāga iti prokto gamyate. tām a-prakaraṇām api viparīta-anubhava-

gamyate V2_09312 SV_03904 SV_10008 V3_01201 SV_02126 SV_02527 SV_06227 HB_00901 V2_10011 VN_05611 SV_13107 V3_05206 V3_13102 PV_04163 V3_09207 VN_05014 VN_05203 VN_03012 VN_03715 PV_04196 V3_08202 SV_10908 V2_08402 HB_02311 HB_00516 V2_06307 PV_03087 V1_00103 SV_13312 SV_14613 V3_04601 PV_03396 SV_12016 V3_11605 VN_02916 PV_02210 SV_15714 PV_03150 V1_01107 SV_08906 SV_08913 PV_03236 PV_03237 PV_02061 V3_00709 PV_03150 VN_05507 SV_17427 SV_07813 SV_07803 VN_04815 VN_01916 SV_11303 SV_11405 SV_11208 SV_11214 VN_01907 SV_04109 VN_04707 VN_04705 VN_05813 VN_04709 VN_05804 PV_04161 SV_17501

600

’-darśanaṃ khyāpyate, tad an-ukte ’pi eva bhāveṣu bhavantī viveka-viṣayā iti ’pekṣata iti tad-vyāpī. kathaṃ punar etad idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti kathaṃ dhūmo ’gniṃ na vyabhicarati iti -artha-eka-deśo hetur iti. kathaṃ punar etad antara-vyāvṛttyā tasya vastunaḥ kaścid bhāgo -viruddhayor api vipakṣatvāt. katham idānīṃ sādhya-dharmasya tan-mātra-anubandho etad apy ananubhāṣaṇa-vad apratibhayā eva na ca tathā. tasmāt tena ādheya-viśeṣā iti na ca tathā. tasmāt tena ādheya-viśeṣā iti – vyatireki-śabdatva-sāmānyam indriyasambhavena tu | udāharaṇam apy anyad diśā śabda-mātram icchā-vṛtti vidyata iti vastutat tasya kāryam, itarat kāraṇam iti. punar-vacanaṃ nigamanam iti, pratijñāyā eva syād etat, asaty api pratijñā-prayoge dṛṣṭānta-ābhāsa-uktir vyāpyā, tad-vacanena -sādhanaḥ || na hi svabhāvād anyena vyāptir iti. yady avaśyam ete ’n-anya-saṃsargiṇo a-dṛṣṭa-vyabhicārasya pratyakṣa-anumāna-akatham anyatra bhaved iti. artha-antare tu eva iti vyāpti-siddhiḥ. artha-antare anupalabdhiś ca iti, yathā anitye kasmiṃścid avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-abhāvo -uktyā parasya tat | na astitvaṃ kena vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko vā. na hi pratyakṣe ’rthe para-upadeśo -dṛṣṭo vidhiḥ sarvatra yojanām arhati. na hi -bhāva-samāna-guṇa-puruṣa-sambhāvita-strīdhiyam eva na pāvakam || tad-yogya-vāsanāmantrāṇāṃ kartṝn aṣṭaka-ādīn. hiraṇyakathaṃ na vimṛśet. a-parijñāta-sambandhād sva-vacanena virudhyate, yathā śramaṇā agni-vad bhuvi || bādhaka-utpatti-sāmarthyacet. sa khalv ākṛti-guṇa-śakti-bhede dṛṣṭo iti loke syāc chṛṅge gaur ity a-laukikam | na api iyam artha-sannidhim apekṣeta. na hi syāt. nirloṭhitaṃ ca etad ācāryeṇa. tad ayaṃ tac-codanayā tadā prāptum an-abhipretatvāt. -vikalpayoḥ | darśanāt pratyabhijñānaṃ ca anumānaṃ yad abhidhāna-vikalpayoḥ | dṛśye vikāryate | upādānaṃ na tat tasya yuktaṃ goabhisamīkṣya āhuḥ – eṣa piṇḍo viṣāṇī goity-ādi-śabdāś ca ime svayaṃ kṛtāḥ || śṛṅgaṃ nigrahasthānatvam ananubhāṣaṇe labdham eva, -mātreṇa prajñā-prakarṣa-dur-avagahaeva ekatra sā vyaktyā a-bhedāt sarvatrasarvatra sarva-ākāraḥ syāt. tathā ca tadā ekaṃ vākyam, yathā devadatta praviśati sūtra-dhāra iti paṭhen nṛtyed -jñāpana-hetur hi saṅketaḥ puruṣa-āśrayaḥ | astu vā anya eva nityaḥ sambandhaḥ. tena vacanam āgamaḥ praṇetur dur-anvayatvāt. iti. ya evaṃ-vādinas tān eva prati. nairātmya-vādinas tu tat-sādhane nṛtyanānātve ’pi na ca aparāḥ ||74|| yathā vā anumanyāmahe, tad-anvākhyāna-yatnaṃ vā, prayuñjate nāma śiṣṭāḥ. nanv evaṃ vayaṃ uktam iti. tad-ubhaya-ākṣipteṣu prabhedeṣu eva a-tat-samaya-sthāyinaḥ. saty api uttara-ajñānam iti prabhedād asaty api īkṣyate | gurutva-a-gati-vat sarva-tad-hārakeṇa prārthitā api na saṅgatā. rūpa-

guṇa gamyate. na hi tasya prāg darśana-bhrāntiḥ, yā gamyate. nanu bāhyā vivekino na ca teṣu vikalpagamyate nir-apekṣo vināśa iti. a-sāmarthyāc ca gamyate. prakaraṇāt, yathā saṃhatānāṃ pārārthye gamyate, yasmāt kāryaṃ dhūmo hutabhujaḥ kāryagamyate, vyavacchedaḥ śabda-liṅgābhyāṃ gamyate, śabdo ’rtha-antara-nivṛtti-viśiṣṭān eva gamyate sato ’vaśyaṃ naśvaraḥ svabhāva iti yena gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity gamyatvād a-vācyam. yathā ananubhāṣaṇe ’gamyante. na khalv evaṃ nityānāṃ śabdānāṃ gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan gamyaṃ yathoktayā || tri-kāla-viṣayatvāt tu gamyaṃ vastu sidhyati. etena anityatva-saṃsthānagamyamāna-arthaṃ punar-vacanam api punaruktaṃ gamyamāna-arthāyā vacanaṃ punar-vacanam, kiṃ gamyamāno ’pi pratijñā-hetvor virodho bhavati, gamyamānasya tasmāt sādhana-antara-abhāvagamyasya kāraṇe | sambhavād vyabhicārasya dvidhāgamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā gamye ’py arthe pratipattes tad-āśrayatvāt tadgamye kāryaṃ hetuḥ, avyabhicārāt. na hy agamye kāryaṃ hetur avyabhicārāt. kārya-kāraṇagamye sattvam agnimati pradeśe dhūmo ’bhāve ca gamyeta. antyasya avasthā-viśeṣasya avyabhicāra gamyeta virodhāc ced asāv api || siddhaḥ kena agarīyaḥ padam | tatra upāsita-loka-bhartari kṛtā garīyān. tad ayaṃ sthiteṣv anyeṣu vyāhartṛṣu gardabha iti nāma-karaṇād bāleya-dharmā manuṣye garbha iva puruṣeṣu. yathā āha – yo hy garbha eva dhūma-avabhāsinīm | vyanakti cittagarbhaṃ ca kāṇādāḥ. teṣāṃ sa mithyā-vāda iti cet. garbhāt puruṣa-viśeṣa-sambandhe ’-sambandhagarbhiṇī, na asty ātmā iti vā, hetu-virodho ’pi garbhe śakto ’pi vastuni | nir-upadrava-bhūtagava-aśva-vat. an-upadeśaṃ ca enaṃ lokaḥ gava-ākhya-pariśiṣṭa-aṅga-viccheda-anupalambhanāt gava-ādi-vikalpo ’rtha-sannidhāv eva bhavati. na gava-ādi-śabda-pratyupasthāpitam arthaṃ bhinnam agava-ādi-samāveśāt tad ātma-bhūtānāṃ ca angava-ādīnāṃ nivāritam || anvayāc ca anumānaṃ yad gava-ādau jāty-ādes tad apy etena dūṣitam || gavaya-ādi-vat || cetaḥ-śarīrayor evaṃ tad-dhetoḥ gavayayor anyataratvād iti. atha punar mayā evaṃgavi iti loke syāc chṛṅge gaur ity a-laukikam | gavi vihitam iva sāsnā-ādimattvaṃ bāhuleye ’pi. gahane ’pi nir-atyayatāṃ sādhayitu-kāmo bandhakīm gā yadi | jātir dṛśyeta sarvatra (155abc) na gām apy aśva iti pratīyāt. aśva-sthita-ātmanā gām ānaya kṛṣṇām iti. atra padānāṃ yathā-kāmaṃ gāyec ca. prativādī taṃ ca sarva-prasaṅgaṃ na girām apauruṣeyatve ’py ato mithyātva-sambhavaḥ || girām eka-artha-niyame na syād artha-antare gatiḥ girāṃ mithyātva-hetūnāṃ doṣāṇāṃ puruṣa-āśrayāt | girāṃ satya-artha-hetūnāṃ guṇānāṃ puruṣa-āśrayāt | gīty-āder api tatra prasaṅgāt. yathā pratijñāguḍūcī-vyakty-ādayaḥ saha pratyekaṃ vā jvara-ādiguṇa-atiśaya-abhāvāt. veda-rakṣa-ādikaṃ ca aguṇa-atiśayam a-paśyantaḥ saṃskāraṃ keṣāñcic guṇa-atiśayam antareṇa vacana-āder atiprasaṅgād guṇa-atiśaye na karaṇīya eva anvākhyāne yatnas guṇa-atiśaye nigrahasthāna-antara-vyavasthā guṇa-an-upalakṣaṇāt || māṣaka-āder an-ādhikyam aguṇa-anurāgena kila mantri-mukhya-dārakaṃ kāmaye

guṇa V2_09806 SV_12419 SV_02615 SV_02612 VN_04407 SV_01516 VN_05114 V3_10905 PV_03229 PV_03226 PV_02092 V3_11109 PV_03228 PV_02246 PV_02234 PV_02245 VN_04702 V3_00705 PV_04155 V1_01001 PV_02155 PV_02155 PV_02156 SV_04122 PV_02243 PV_02246 PV_02223 PV_02218 PV_02222 SV_11103 V2_06614 SV_17105 PV_04054 V3_00301 PV_04067 V3_02305 VN_05212 PV_02137 SV_11011 V3_03410 PV_02096 V3_04610 SV_11109 SV_17529 V3_04601 PV_03226 V2_06608 SV_10924 VN_04702 PV_02236 V3_11101 SV_01001 V1_01709 V3_07308 VN_02912 VN_03417 VN_03014 SV_15713 VN_05010 PV_02068 SV_04002 PV_02125 SV_02703 PV_02028 PV_02079

601

tathā bhavanti, sambhavad-viśeṣa-hetūnāṃ -bhāvinyaḥ. tat-sādhana-sampradāya-bheda-vad tathā niścaya-pratirodhinā bhrānti-nimittena syāt. no ced bhrānti-nimittena saṃyojyeta -nirdeśe kiñcid doṣaṃ paśyāmaḥ prabhede vā iti sarvās tattvena tathābhūtāḥ sidhyanti, saṅgraha-vacanaṃ nyāyyam, doṣa-abhāvād eva -ākṣiptaṃ sāsrava-dharma-viṣayam abhūtaeka-buddhiḥ syāt paśyato ’pi parāparam || yadi | sampūrṇa-aṅgo na gṛhyeta sakṛn na api -jñāne vikalpena vastu-bheda-anusāriṇā | ’-cetaneṣu sambhavati. caitanya-karaṇahi gṛhyate || svato vastv-antara-a-bhedād api tasmān na a-guṇa-darśanāt | api ca asadicchati | nivṛtta-sarva-anubhava-vyavahāra| tata eva ca na ātmīya-buddher api -vedyatā-ādi-guṇa-yuktāḥ. kaḥ punar eṣāṃ parāvṛtty-ayogāt. yugapad ekatra viruddhasyātāṃ yady asau syāt tulā-natiḥ || tan nir-vyavasthā-a-parijñāne ’bhāvāt. jāti| a-guṇa-grāhiṇo ’pi syād aṅgaṃ so ’pi anekāntān na ca apy a-niyato bhavet | asyād aṅgaṃ so ’pi guṇa-grahaḥ || yadi sarvo bhede ’pi cira-śīghra-praśamana-ādayo viśeṣā -viraktas tad-doṣe kva idānīṃ sa virajyate | īkṣaṇam || kāraṇaṃ hīyate sā api tasmān na a| na hi sneha-guṇāt snehaḥ kiṃ tv arthasukheṣu tṛṣyati tṛṣṇā doṣāṃs tiras-kurute | tasya varjanam | prahāṇir icchā-dveṣa-āder yatnaś ca prāpya-nivartyayoḥ svabhāvayor a-vitatha-abhidhānāt. tathā hi na anya|322|| prāpta-pratilomanena anyatra pravṛttir dhūmena na analaḥ || riktasya jantor jātasya sa katham āgamaḥ. riktasya jantor jātasya asat | hetoḥ sarvasya cintyatvāt sva-sādhye na anyatra iti cet, na, hetoḥ sarvasya nigrahasthānam iti cet, syād etat, uttareṇa asya ca || gacchanty abhyasyatas tatra bodhā ity apare viduḥ ||219|| caitasebhyo hi ekatra viruddhayor upasaṃhāre ’pi. vacanaśabdās tatra apy artha-antaraṃ yadi || anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭana punar doṣa-utpattiḥ. yatne ’pi buddher upadeśa-anapekṣaṇāt. a-jñasya ca atīndriyasaṃśaya-hetuḥ, viniścita-apara-bhāva-samānago-pratyayo dṛṣṭaḥ sāsnā-ādīnām a-darśane || bhāvo ’nyaṃ gamayati. yathārtha-darśana-ādiapare viduḥ | (218ab) yathārtha-darśana-ādiiti cet, ke śiṣṭāḥ. ye vidita-vedyatā-ādivyavasthitam | yatne ’py ātmīya-vairāgyaṃ ’bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇaiha avyabhicāra iti ko niścayaḥ. karaṇa-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūtasyāt. na hi śabda-arthāḥ svataḥ kañcid -hetvor virodhaḥ pratijñā-virodhaḥ. yathā -hetvoḥ paraspara-viruddha-udāharaṇaṃ -ādibhyo ’rtha-antarasya anupalabdhiḥ tad tayor jāti-bheda iti cet. sa khalv ākṛtiparikaraṃ sveda-udgāraṃ pradhāvati dhāvati | -pratibandhataḥ | a-gatīnāṃ kim ādhārair api mā bhūt, viśeṣa-abhāvāt. tathā ca dravya|| tasmāt sa teṣām utpannaḥ svabhāvo jāyate tasmād dṛṣṭasya bhāvasya dṛṣṭa eva akhilo || tasmāt pṛthag a-śakteṣu yeṣu sambhāvyate | kālena vyajyate ’-bhedāt syād dehe ’pi tato

guṇaḥ guṇa-antara-sambhavāt. viśeṣa-hetv-abhāve tu syād guṇa-antara-sādhanāny api syuḥ. na api sann api guṇa-antaraṃ na saṃyojyate, yathā śuktau rajataguṇa-antaram | śuktau vā rajata-ākāro rūpaguṇa-antaram iti yat kiñcid etat. avayavaguṇa-antarāṇāṃ kāraṇa-antara-apekṣatvāt. viśeṣaguṇa-abhāvāt, evaṃ-prakārānāṃ bhedānāṃ vacane ca guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣayaguṇa-ādi-bheda-grahaṇān nānātva-pratipad yadi | guṇa-ādimān || vivakṣā-paratantratvād viśeṣaṇaguṇa-ādiṣv iva kalpya-arthe naṣṭa-a-jāteṣu vā guṇa-āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt guṇa-āder bhedakasya ca | a-grahād eka-buddhiḥ guṇa-āropaḥ snehāt tatra hi dṛśyate || tasmāt tat guṇa-āśrayam || icchet prema kathaṃ premṇaḥ guṇa-īkṣaṇam || kāraṇaṃ hīyate sā api tasmān na a guṇa-utkarṣa-anapekṣo ’līka-nirbandhaḥ, yat te guṇa-upasaṃhāra-ayogāc ca. tasmād ete kartur guṇa-kriyas tasmāt samavāyi na kāraṇam | tata eva guṇa-kriyāvatām etan na sambhavaty eva, rūpaguṇa-grahaḥ || yadi sarvo guṇa-grāhī syād dhetor guṇa-grāhiṇo ’pi syād aṅgaṃ so ’pi guṇa-grahaḥ || guṇa-grāhī syād dhetor a-viśeṣataḥ | yad avastho guṇa-tāratamyaṃ ca na syāt. viśeṣe vā sāmānyasya guṇa-darśana-sambhūtaṃ snehaṃ badheta doṣa-dṛk || guṇa-darśanāt | api ca asad-guṇa-āropaḥ snehāt guṇa-darśanāt || kāraṇe ’-vikale tasmin kāryaṃ guṇa-darśī paritṛṣyan mama iti tat sādhanāny guṇa-doṣa-anubandhinaḥ || tayor a-dṛṣṭer viṣaye guṇa-doṣa-darśanena kriyeta. tac ca vipakṣa-saguṇa-doṣa-niścaye liṅgam asti. te hi cetoguṇa-doṣa-sandarśanena yuktā iti prasiddher guṇa-doṣam a-paśyataḥ | vilabdhā bata kena amī guṇa-doṣam a-paśyataḥ | vilabdhā vata kena ime guṇa-doṣayoḥ || nāntarīyakatā sādhye sambandhaḥ guṇa-doṣayoḥ sva-sādhye cintyatvāt. tasya svaguṇa-doṣavatā mūḍha-a-mūḍhatvaṃ gamyata iti kiṃ guṇa-doṣāḥ prakāśatām | buddheś ca pāṭavād dhetor guṇa-doṣebhyaḥ puruṣāḥ samyaṅ-mithyā-pravṛttayaḥ, guṇa-doṣau hi parārthe ’numāne ’dhikriyete, na guṇa-dravya-a-viśeṣaḥ syād bhinno vyāvṛttiguṇa-niścayād eva ity a-niścito na anaikāntikaḥ guṇa-pakṣa-pātena pratipakṣa eva yatna-ādhānāt, guṇa-puruṣa-vivecane ’-sāmarthyāt. vacanānāṃ guṇa-puruṣa-sambhāvita-strī-garbha iva puruṣeṣu. guṇa-pradhāna-adhigamaḥ saha apy abhimato yadi | guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo guṇa-yuktaḥ puruṣa āptas tat-praṇayanam guṇa-yuktāḥ. kaḥ punar eṣāṃ guṇa-utkarṣa-anapekṣo guṇa-leśa-samāśrayāt || vṛttimān pratibadhnāti guṇa-vaktu-kāmate vacanam anumāpayet. nanv atra guṇa-vaktu-kāmate hi vacanam anumāpayet. rāgaguṇa-vat. tad-a-bhede ’py artha-bheda-kalpanāyām guṇa-viśeṣam āviśanti. upādāna-dharmas teṣu guṇa-vyatiriktaṃ dravyam iti pratijñā, rūpaguṇa-vyatiriktam ity-ādi, pratijñayā hetu-virodha guṇa-vyatiriktam, na upalabhyate ca rūpa-ādibhyo guṇa-śakti-bhede dṛṣṭo gava-aśva-vat. an-upadeśaṃ guṇa-samuditaṃ doṣa-apetaṃ praṇindati nindati | guṇa-sāmānya-karmaṇām || etena samavāyaś ca guṇa-sāmānyānāṃ rūpa-saṅkara iti. evaṃ tarhi guṇaḥ | tad-uttara-uttaro yatno viśeṣasya guṇaḥ | bhrānter niścīyate na iti sādhanaṃ guṇaḥ | saṃhatau hetutā teṣāṃ na īśvara-āder aguṇaḥ || an-anya-sattva-neyasya hīna-sthāna-

guṇaḥ SV_16320 VN_05808 SV_12603 HB_01205 PV_04044 SV_14101 V3_02703 V3_01909 NB_03065 SV_14519 SV_15715 PV_02139 PV_02244 SV_11021 HB_01207 SV_12421 V3_11110 PV_02173 SV_03716 PV_02223 SV_11214 V3_04703 SV_02506 SV_14103 SV_01521 V2_09810 PV_02260 VN_05021 SV_07016 PV_04161 PV_04154 PV_04159 PV_04160 PV_04157 PV_02259 PV_02033 SV_04105 SV_12825 V1_02002 PV_02003 PV_03101 SV_03012 SV_03107 SV_03008 SV_02924 PV_03248 SV_03119 VN_05605 SV_02917 SV_03120 SV_12825 PV_04074 SV_06106 SV_05123 PV_04076 SV_03106 SV_03201 SV_02925 PV_03179 PV_02227 PV_03206 SV_05201 SV_01504 V2_09711 PV_03513

602

upakāratve siddhaḥ puruṣa-viśeṣo ’sādhāraṇaapy ajñānasya saṅgraha-vacane kaścid doṣaḥ, iti cet. tādṛśe ’pauruṣeyatve kaḥ siddhe ’pi pratibhāsana-prasaṅgāt. anyad eva saṃsthānaṃ || śabda-nāśe prasādhye syād gandha-bhūapauruṣeyatva-prasādhane buddhīnāṃ puruṣayathā-sādhyam a-bādhanāt. yathā ākāśakṛtakatvena śabda-nāśe sādhye gandhe pṛthivīātmā iti sādhye sarvatra-upalambhamānatathā darśanād ghoṣa-mātra-vipralabdhā nāśaṃ pratipadyate. na tadvad anayoḥ kañcid api uktam idaṃ dvayam | hetoḥ prahāṇaṃ tridarśanāt | doṣavaty api sad-bhāvād abhāvād -prabhavāḥ saty apy upādāne kasyacin manobhinnaṃ mṛdaḥ, kulālaḥ kiṃ na pṛthak karoti. apahnavaḥ. na api puruṣeṣu utpitsoḥ kasyacid kathaṃ tac-chaktir upayujyate, svabhāva|| tāratamya-anubhavino yasya anyasya sato hi tatra sāmānyam asti na api vibhutva-ādayo na tu bāhyeṣu yaḥ kramaḥ | na hi snehatān eva prati. girāṃ satya-artha-hetūnāṃ -anvaya-viparīta-anvaya-vat. tena hi nirṇītanāma. tadvanto nāma syuḥ, bhūta-vat kaṇṭheimā buddhayaḥ puruṣa-saṅkhyātebhyaḥ puruṣasarva-ākāra-sāmyam anumīyeta, sarvasarva-ākāra-sāmyam anumīyeta, sarvakṛtam || mā bhūd gauravam eva asya na pāpaṃ chalam. na a-viṣayatvād iti cet, na ayaṃ kuṇḍa-āder badara-ādiṣu ||144|| prakṛtyā eva ’ṃśu-vat so ’rtho na ca tat-kāryam īkṣyate | ca anyasya sādhane siddha-sādhanam | ā mahā-rāśer uttara-uttara-vṛddhimat | ālāya yadi na eva upalakṣyate || ā sarṣapād tolyatvād aṃśu-pāta-vat || dravya-antara-agni-dāha-āder api mukti-prasaṅgataḥ | prāg tu paśyatu | pramāṇaṃ dūra-darśī ced eta janayanty anyāṃ vā yathā-pratyayaṃ dahanana hy ekasya krameṇa pratipattir yuktā. atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya śabdasya na artha-tattva-nibandhanam || ’yaṃ kramo mataḥ | prāmāṇyam eva na anyatra ghaṭanāt, sa ekas tābhiḥ kadācid apy a-bhāgasya vastuno grahaṇe ko ’nyas tadā na bhāvaḥ sva-ātma-bhūta-sakala-śakty-upakāro gṛhyeta. na hy anya eva anya-upakārako yo na udeti yat | tat tena arpita-tad-rūpaṃ ced ākāra-antara-vad a-niścitaṃ kathaṃ tair tasmāt tāvad vaktavyam, yāvad anena na anyad eva tasya svarūpeṇa gṛhyamāṇasya akatham idānīm a-niścīyamānaṃ pratyakṣeṇa api ekasya krameṇa pratipattir yuktā. gṛhīta-a|| pūrvam apy eṣa siddhāntaṃ sva-icchayā eva -vibhāgena daṇḍa-vad daṇḍiny a-grahaṇāt, aanena jñānena. tadā kadācit sambaddhasya abhedasya parihāreṇa dharmiṇaḥ | prasiddhasya saṅgraha-ślokaḥ. yadi bhrānti-nivṛtty-arthaṃ sahakāri-vaikalyāt. tataś ca pratyakṣeṇa na gṛhītaḥ syāt. na ca apy upakārake tathā gataḥ || smṛtir bhaved atīte ca sā atyāgo na tu viparyaye | upabhoga-āśrayatvena ca na āśrayaḥ || pratyekam a-vicitratvād upayujyate, tadā na tau kadācid api śliṣṭau -mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyena -mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyena -lakṣaṇa-prāptām āsannāṃ janikāṃ dhiyam | a-

gṛhītvā guṇaḥ. tad-adhimukter eva hi viṣa-karma-ādiguṇas tu syād iti saṅgraha-vacanaṃ nyāyyam. guṇo bhavet | (246ab) kāmam avisaṃvādakam ity guṇo mṛd-dravyāt. tena bhinnaḥ svabhāvaḥ kulālaguṇatā-kṣateḥ | hetur viruddho ’-prakṛter no ced guṇatva-abhyupagamāt samayo ’sya bādhyate. guṇatva-eka-artha-samavāyy-anityatva-abhāvam api guṇatva-viparyāsanād dhetur viruddhaḥ syāt. aguṇatvam. tathā ekasya rūpasya a-sapakṣe guṇaṃ tasya ca bhāvam āropya sa-hetukam a-hetukaṃ guṇaṃ viniyataṃ paśyāmaḥ. a-paśyantaś ca kathaṃ guṇaṃ sugatatvam a-niśrayāt || duḥkhasya śastaṃ guṇavaty api || anyatra ātmīyatāyāṃ vā vyatītaguṇasya abhyāsād apakarṣiṇaḥ. tat-pāṭave nirguṇasya dravya-pāratantryān na pṛthak siddhir iti. guṇasya pratiroddhā. bādhya-a-dṛṣṭer bādhyaguṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na guṇāḥ | te kvacit pratihanyante tad-bhede dhavala guṇās tathā ucyante, artha-antarasya tatguṇāt snehaḥ kiṃ tv artha-guṇa-darśanāt || kāraṇe guṇānāṃ puruṣa-āśrayāt | apauruṣeyaṃ mithyāguṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣaguṇena. na a-bhinna-pratyaya-viṣayāḥ, bhūta-vat. guṇebhyo vā manaskāra-ādibhyo bhavanti iti. na ca guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣaguṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣagurv-a-mūrtitaḥ | mithyā-jñāna-tad-udbhūta-tarṣagurur na śiṣya iti na yatnataḥ pratipādanīyaḥ, guruṇo dravyasya a-samāna-deśa-kārya-utpādanagurutva-a-gati-vat sarva-tad-guṇa-an-upalakṣaṇāt | gurutva-adhogatī syātāṃ yady asau syāt tulā-natiḥ gurutvaṃ kāryam ālāya yadi na eva upalakṣyate || gurutvaṃ tad dur-lakṣitam an-alpakam | taulyaṃ gurutvasya gatir na ity aparo ’bravīt | tasya guror lāghavāt paścān na pāpa-haraṇaṃ kṛtam || mā gṛdhrān upāsmahe || sādhanaṃ karuṇā-abhyāsāt sā gṛha-ādikāṃ kāṣṭha-sādhyām arthakriyām, na tu gṛhīta-a-gṛhītayor a-bhedāt. krameṇa ca vākyagṛhīta-grahaṇasya smārtād a-viśeṣāt. niṣpāditagṛhīta-grahaṇān na iṣṭaṃ sāṃvṛtaṃ dhī-pramāṇatā | gṛhīta-grahaṇān matam || na anyā asya anityatā gṛhītas tad-upakāra-ātmā tadvattvena na gṛhyate. gṛhīto nāma. sa tu bhrāntyā na avadhāryata iti gṛhītaḥ sarvāḥ śaktīr grāhayati, tāś ca svagṛhītaḥ syāt. na ca apy upakārake tathā gṛhīte gṛhītam iti ca ucyate || a-śakya-samayo hy ātmā gṛhītam. katham idānīm a-niścīyamānaṃ pratyakṣeṇa gṛhītam, na trir eva. a-grahaṇa-sāmarthye prāg eva gṛhītaṃ nāma. ato yad eva asya svabhāvena gṛhītaṃ nāma. na pratyakṣaṃ kasyacin niścāyakam. gṛhītayor a-bhedāt. krameṇa ca vākya-pratipattir gṛhītavān | kathañcid anyaṃ sa punar grahītuṃ gṛhītasya ca apara-pravibhāgena an-upalakṣaṇāt, gṛhītasya tadvataḥ ||100|| tadvattā a-niścayo na gṛhīty-arthāṃ jagāda anyaḥ svayaṃ-śrutim || gṛhīte ’py anyad iṣyate | (56ab) syād etat – nir gṛhīte ’pi viśeṣe ’ṃśa-vivarjite | yad viśeṣagṛhīte upakārya-a-grahaṇaṃ tasya apy a-grahaṇagṛhīte kathaṃ bhavet | syāc ca anya-dhīgṛhīteṣv indriya-ādiṣu || svatva-dhīḥ kena gṛhīteṣu krameṇa ca | na citra-dhī-saṅkalanam gṛhītāv iti idam asya sāmānyam ayaṃ vā tadvān iti gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upala gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upala gṛhītvā uttaraṃ jñānaṃ gṛhṇīyād aparaṃ katham ||

gṛhītvā V1_02709 PV_03145 V1_00912 PV_03258 SV_05505 SV_03902 SV_04020 PV_04073 VN_04114 V1_01204 SV_03121 PV_03453 PV_03243 V1_00807 PV_03454 PV_03513 PV_03535 PV_03452 SV_03006 PV_03227 VN_04313 VN_06601 VN_03910 V1_00914 SV_03013 V2_07108 PV_03197 PV_02207 SV_05207 SV_04223 SV_15122 SV_03006 V1_00913 SV_02917 SV_02922 SV_05121 PV_03260 PV_03258 SV_15123 SV_15124 V1_04007 PV_03181 SV_02923 VN_03813 PV_03226 SV_05306 PV_03156 PV_03155 SP_00015 PV_02061 V3_00709 PV_03099 PV_02171 PV_03225 V1_01106 V2_10002 V3_05709 VN_04414 VN_04415 SV_04624 V1_01106 SV_08910 PV_03233 PV_03131 PV_03153

603

|28|| yoginām api śruta-mayena jñānena arthān viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim | viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim | | gṛhyeta kevalaṃ tasya tad-dhetv-artham aa-bhedinaḥ. sa ca a-rūpaḥ. tam eva eṣā sāmānyam, sa eva khalv anya-apohaḥ. tam eva mithyā-vikalpasya bījam. tam eva kuto nv iyam || so ’-niṣiddhaḥ pramāṇena vatir atra upāttaḥ so ’nyadā apy an-anurūpaṃ ||10|| tan na. spārśanam api dravyaṃ spṛṣṭvā pratyakṣaṃ kasyacin niścāyakam. tad yam api tataḥ || siddhe pratyakṣa-bhāva-ātma-vidau -anantara-pratyaya-udbhavam | mano ’nyam eva kutaścid anubhava-sambandhāt saha pṛthag vā -ādeḥ saṃvido niyamo yadi | sarvathā anyo na janikāṃ dhiyam | a-gṛhītvā uttaraṃ jñānaṃ tad aneka-kṛt || arthaṃ pūrvaṃ ca vijñānaṃ -viṣayā prāptā sāmānyaṃ ca tad-a-grahe || na eka upādhinā api gṛhyamāṇaḥ sarva-ātmanā | yad aṅga-bhāvena upāttaṃ tat tena eva hi yogo na asti ity a-sambaddha-arthatā vyakta-bhedas sukha-duḥkha-moha-samanvito -samanvitaṃ hi idaṃ sarvaṃ vyaktaṃ parimitaṃ -loka-vyavasthā-pratītau tat-saṅkalanena a-gṛhītas tad-upakāra-ātmā tadvattvena na bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi | gocaram || atha eka-āyatanatve ’pi na anekaṃ grahaṇaṃ dharmo vijñānasya yathā asti saḥ || āsām ekaṃ sahakāry asti, tadā tat-sahitā te ’rthā buddhi-niveśinas tena samānā iti tathā a-kārya-viśeṣo nityo bhāvaḥ kenacid śaktibhiḥ. śaktīr upakurvan eka upādhinā api na anyathā ||7|| kiñcit kenacid viśiṣṭaṃ hy upakārakatvam anyad eva tasya svarūpeṇa grahaṇam iti. eka-upādhi-viśiṣṭe ’pi tasmin yadi hi nityam anayā buddhyā sāmānyam eva -ādibhiḥ | rūpa-ādiḥ stry-ādi-bhedo ’kṣṇā na ca sāmarthye dvayor nīla-ādi-vat sukham | grahaṇam asya janayet, yuktaṃ yat tena eva na sambhavati iti. sarveṇa samaṃ ālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād buddhyā anantarayā yadi | rūpa-ādir iva upādhimad-grahaṇasya. anyathā tathā api na vyabhicāre na sa pakṣaṃ parityajati, kiṃ na saha apy abhimato yadi | sampūrṇa-aṅgo na a-samarthā eva vyaktayas tatra iti na tena tan-mālā kiṃ nu tad bhavet || jātiś ced -mālā-ādi-śabdāś ca anya-anapekṣiṇaḥ | | saṅketa-viṣaya-ākhyā sā sāsnā-āder vikāryate | upādānaṃ na tat tasya yuktaṃ kvacid abhisamīkṣya āhuḥ – eṣa piṇḍo viṣāṇī eva kathyate | tad atyanta-vimūḍha-artham āsadṛśaḥ syād dhetoḥ sadṛśa-ātmanaḥ || na hi grāhyaḥ sakṛt sva-avayavaiḥ saha | na hi -buddhiḥ, sāmagrī-sākalye ’pi vinivartya bhavet | na aśvavān iti martyena na bhāvyaṃ -śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva na śabda-anvākhyānaṃ vyartham, anena padena anena padena go-śabdam eva pratipadyate, -pratīter iṣṭam eva iti cet. sarvadā tarhi vinivartya go-buddhim aśvam api kalpayato viśiṣṭa-arthakriyā-arthī pravartate, yathā || yady apy asti sitatva-ādir yādṛg indriya| sa eva yojyate śabdair na khalv indriya| mukhyaṃ yad a-skhalaj-jñānam ādi-saṅketa-

gocaraḥ gṛhītvā yukti-cintā-mayena vyavasthāpya gṛhītvā saṅkalayya etat tathā pratyeti na anyathā gṛhītvā saṅkalayya etat tathā pratyeti na anyathā gṛhṇataḥ || na hi saṃvedanaṃ yuktam arthena eva gṛhṇatī tathā viplavata ity uktaṃ prāk. api ca, gṛhṇatī sā prakṛti-vibhramād vikalpānāṃ vastugṛhṇan eṣa vikalpaḥ sva-vāsanā-prakṛter evaṃ gṛhṇan kena nivāryate | niṣiddhaś cet pramāṇena gṛhṇāti ity a-doṣa iti. na, artha-antara-āder gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne varṇagṛhṇāti tan na niścayena, kiṃ tarhi tatgṛhṇāti tān punaḥ | na adhyakṣam iti ced eṣa kuto gṛhṇāti viṣayaṃ na andha-dṛk tataḥ || svārthagṛhṇīyāt. api ca artha-upayoge ’pi punaḥ smārtaṃ gṛhṇīyāt saṃvid bhedo ’py apoditaḥ || yeṣāṃ ca gṛhṇīyād aparaṃ katham || ātmani jñāna-janane gṛhṇīyād yadi dhīḥ parā | pūrvāpara-arthagṛhyata iti proktaṃ na ca tad-vastu kiñcana | gṛhyata eva. tathā hy eka-upādhi-grahaṇe tadgṛhyate || svato vastv-antara-a-bhedād guṇa-āder gṛhyate, tat samudāya-arthasya apāyād apārthakam, gṛhyate. tat sukha-ādibhir eka-prakṛtir iti. sa gṛhyate. tasya prakṛty-antara-rūpa-samanvayagṛhyate daṇḍy-ādi-vat. na anyathā, artha-sambandha gṛhyate. yadi punaḥ kevalān eva upādhīñ śabdagṛhyate vāta-putrīyaṃ kiṃ na yuktyā na bādhitam || gṛhyate sakṛt | sakṛd graha-avabhāsaḥ kiṃ gṛhyate so ’sya janako vidyamāna-ātmanā iti ca | gṛhyanta iti. tad ekaṃ vastu kiṃ tāsāṃ nānātvaṃ gṛhyante, kutaścid vyāvṛttyā pratibhāsanāt, na gṛhyamāṇas tat-kāraṇa-apekṣo yadi grahaṇam asya gṛhyamāṇaḥ sarva-ātmanā gṛhyata eva. tathā hy eka gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat-sambandha-lokagṛhyamāṇasya a-gṛhītaṃ nāma. ato yad eva asya gṛhyamāṇe sarva-upādhīnāṃ grahaṇam. tad-grahaṇagṛhyeta, a-pratītā eva vyaktiḥ syād anena jñānena. gṛhyeta kadācana || na hi saty antar-aṅge ’rthe gṛhyeta kevalaṃ tasya tad-dhetv-artham a-gṛhṇataḥ gṛhyeta. tac ca sthita-svabhāvatvān na sambhavati gṛhyeta na vā kenacid iti san kenacid dṛṣṭo na gṛhyeta. na vā kevalasya apy ālokasya darśanād an gṛhyeta na syāt tat pūrva-dhī-grahaḥ || so ’gṛhyeta. na hy anya eva anya-upakārako yo na gṛhyeta. nigṛhīta eva hetvābhāsa-abhidhānād iti gṛhyeta sakṛn na api guṇa-ādimān || vivakṣāgṛhyeran. tāsām anyatama-apekṣaṃ tac cec chaktaṃ geha eko ’pi mālā ity ucyeta vṛkṣa-vat | mālāgeho yady api saṃyogas tan-mālā kiṃ nu tad bhavet go-gatir yathā || bhāve bhāvini tad-bhāvo bhāva go-gavaya-ādi-vat || cetaḥ-śarīrayor evaṃ tadgo-gavayayor anyataratvād iti. atha punar mayā go-pālam a-saṃvṛteḥ || etāvan niścaya-phalam go-pratyayasya asti samāna-ātma-bhuvaḥ kvacit | go-pratyayo dṛṣṭaḥ sāsnā-ādīnām a-darśane || guṇa go-buddhim aśvam api kalpayato gor darśanāt. na go-matā api kim ||70|| sannidhānāt tathā ekasya go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an go-śabdam eva pratipadyate, go-śabdāt kakudago-śabdāt kakuda-ādimantam artham; tathā pratijñā go-śabdād a-pravṛttiḥ, sahita-a-sahita-avasthayor gor darśanāt. na api iyam artha-sannidhim gor vāha-doha-ādau na anya-sambhavino ’rthasya gocaraḥ | na so ’bhidhīyate śabdair jñānayo rūpagocaraḥ || a-vyāpṛta-indriyasya anya-vāṅ-mātreṇa gocaraḥ || anumānaṃ ca jāty-ādau vastuno na asti

gocaraḥ PV_04133 PV_03232 PV_03129 PV_04135 PV_02135 SV_15825 V3_04004 V3_04008 V1_01111 SV_17409 PV_03196 SV_02807 SV_02819 SV_15126 SV_15114 SP_00017 SV_06517 PV_04008 SV_15115 SV_02902 PV_03148 PV_03295 PV_04048 V3_02102 SV_10906 PV_03423 SV_04421 SV_06524 VN_04412 VN_04507 VN_04504 VN_04508 SV_04622 VN_03614 VN_03001 SV_07424 SV_07421 VN_03616 VN_03002 SV_07423 VN_03005 VN_03704 SV_03316 SV_03227 SV_08002 PV_03147 PV_02015 V3_08507 V3_09610 V3_08509 V3_08603 VN_03620 VN_03701 VN_03618 SV_01709 SV_02323 V2_08803 HB_02417 HB_02502 SV_01711 V2_10004 PV_03503 PV_03104 PV_03277 V1_02603

604

| a-vastu-rūpaṃ sāmānyam atas tan na akṣa| na vicitrasya citra-ābhāḥ kādācitkasya | tayor eva hi sambandho na tadā indriya| bādhanāt tad-balena uktaḥ śrāvaṇena akṣa| ātma-ātmīya-graha-kṛtaḥ snehaḥ saṃskāra| mano-japo vā vyarthaḥ syāc chabdo hi śrotra| a-vastu-rūpaṃ sāmānyam atas tan na akṣa| bādhanāt tad-balena uktaḥ śrāvaṇena akṣayasmād a-vidyamāna-a-bhede ’pi tad-akṣa-a32|| nivṛttiṃ ca pramāṇābhyām anyad vā vyasta| tad eka-a-niyamāj jñānam uktaṃ sāmānya| a-samāropita-anya-aṃśe tan-mātra-apohaanya-apohaḥ. tasmāt tad api tan-mātra-apohatasmād artha-sāmarthya-anapekṣāḥ samāropitatathā hi vikalpa-vāsanā-udbhūtāḥ samāropita|| etāvan-mātra-tattva-arthāḥ kārya-kāraṇatena anya-apoha-viṣayāḥ proktāḥ sāmānya|| vicchinna-anugamā ye ca sāmānyena apy a| jāyante buddhayas tatra kevalaṃ na artha| tāvantā eva śabdāś ca tena te bhinna|| samānatve ’pi tasya eva na īkṣaṇaṃ netraayam || pāramparyeṇa hetuś ced indriya-jñāna|| uktaṃ ca na āgama-apekṣam anumānaṃ sva||8|| uktaṃ ca na āgama-apekṣam anumānaṃ sva| buddher a-gatyā abhihitā parokṣe ’py asya || bhedena an-anubhūte ’sminn a-vibhakte sva||78|| ta eva teṣāṃ sāmānya-samāna-ādhāra| anvaya-vyatirekau vā na ekasya eka-arthatulyatvāt. yathā gaur ity asya padasya arthe -anvākhyāna-prayatnena arthaṃ na paśyāmaḥ. iva prayoga-apeta-śabda-vad etad iti. yadi -vyutpatty-artham anvākhyānam iti cet, nanu -śabdatvād ākṣipeyuḥ param. na tathā tu viruddham uttaraṃ para-pakṣe sva-siddhena -hetvor vaktavyaḥ. para-pakṣe sva-siddhena ’rtha-pratipatteḥ. tataḥ pradīpa-ādayo ca jātīnāṃ jātimattā yadi iṣyate | prāpto tad a-sambaddham eva. yadi hi sva-siddhena virodhaḥ, yaḥ para-pakṣaṃ sva-siddhena -hetuḥ, sa tasya vyañjakaḥ. vijñāna-hetutvaṃ aindriyakatvād iti, tasya sva-siddhasya vyākhyātā, so ’pi sva-abhimata-nityasāmānādhikaraṇyaṃ viśeṣaṇa-viśeṣya-bhāvo vā. arthaṃ pratibandhena prakāśayanti. tena gaur jātir artha-antare pratyaya-hetur tat | varṇa-ākṛty-akṣara-ākāra-śūnyaṃ śabda-sāmānya-darśanāt | na yuktaṃ sādhanaṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī śabda-sāmānya-darśanāt | na yuktaṃ sādhanaṃ samudāyinaḥ | asatsu teṣu sā na syād iti bhavantī sva-nimitta-sannidhiṃ sūcayati iti tathā khyāpayati. sa ca hetuḥ saty asati anaikāntika eva. prasādhite tu sāmarthye iti virodha yujyeta. sa hi svayaṃ pratipanne bhavet | na aśvavān iti martyena na bhāvyaṃ yad api kiñcid vijātīyād bhavad dṛṣṭaṃ yad api kiñcid vijātīyād bhavad dṛṣṭaṃ vijātīyād api kiñcid bhavad dṛṣṭaṃ tad yathā prabandha-vṛttau tu śarād bhāvaḥ. asti ca tathā ekasya katham anyasya sannidhiḥ | tathā ekasya katham anyasya sannidhiḥ | pratyakṣāṃ kalpayet so ’pi vāritaḥ | keśa-sambhavāt | bhrānter a-paśyato bhedaṃ māyāanyad antarā || saṃsargād a-vibhāgaś ced ayoanyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-

golaka gocaraḥ || tena sāmānya-dharmāṇām a-pratyakṣatvagocaraḥ || yady apy asti sitatva-ādir yādṛg gocaraḥ || viśada-pratibhāsasya tadā arthasya agocaraḥ || sarvatra vādino dharmo yaḥ svagocaraḥ || hetur virodhi nairātmya-darśanaṃ tasya gocaraḥ ||298|| śrotra-grahaṇa-lakṣaṇaḥ śabdaḥ. gocaraḥ ||30|| tena sāmānya-dharmāṇām agocaraḥ ||32|| ity antara-ślokāḥ. anumāna-virodhe gocaratvataḥ | spṛśato ’py asti sā buddhiḥ (10abc) gocaram | viruddham āgama-apekṣeṇa anumānena vā gocaram || atha eka-āyatanatve ’pi na anekaṃ gocaram ||48|| yad rūpa-ādi-darśana-anantaram agocaram, na vastu-svabhāva-niścaya-ātmakam. tathā gocarā āntaram eva upādānaṃ vikalpa-vāsanāgocarāḥ | jāyante buddhayas tatra kevalaṃ na gocarāḥ | vikalpā darśayanty arthān mithyā-arthā gocarāḥ | śabdāś ca buddhayaś ca eva vastuny eṣām gocarāḥ | sādhya-sādhana-cintā asti na teṣv gocarāḥ ||286|| svalakṣaṇa-viṣayā hi buddhir gocarāḥ ||50|| anyathā ekena śabdena vyāpta gocare | pratibhāsa-dvaya-abhāvād buddher bhedaś gocare | vicāryamāṇe prastāvo mānasasya iha gocare | siddhaṃ tena su-siddhaṃ tan na tadā gocare | siddhaṃ tena su-siddhaṃ tan na tadā gocare ||216|| tasya ca asya evaṃ-bhūtasya āptagocaraiḥ | evam etan na khalv evam iti sā syān na gocaraiḥ | jñāna-abhidhānair mithyā-artho gocarau ||135|| tad ekam an-aṃśaṃ vastu kathaṃ goṇī iti prayujyamānaṃ padaṃ kakuda-ādimantam goṇī-śabdasya artha-pratipādane ’-sāmarthyāt goṇī-śabdāt kakuda-ādimaty arthe pratītiḥ, śabdagoṇī-śabdād api loke pratītir dṛṣṭā. satyaṃ dṛṣṭā, gotva-ādi-śrutayaḥ sambandhi-vācinyaḥ, apetagotva-ādinā anaikāntika-codanā iti, tad agotva-ādinā anaikāntika-codanād virodhaḥ, yaḥ gotva-ādinā tadvantaḥ syuḥ. na hi vyakter api gotva-ādinā tadvān pradīpa-ādiḥ prakāśakaḥ ||149|| gotva-ādinā parasya vyabhicāra-siddhim ākāṅkṣeta, gotva-ādinā vyabhicārayati, tad viruddham uttaraṃ gotva-ādiṣu pradīpa-āder apy asti. tejaḥ-saṃskāra gotva-āder anityatva-virodhād viruddhaḥ. ubhayagotva-vṛttiṃ hetum anityatve bruvāṇo ’-samarthitagotvam asya śuklam iti. tan-mātra-viśeṣeṇa gotvam ity eka-artha-abhidhāne ’pi kasyacid gotvam iva karka-ādiṣu. pācaka-karmasu ca karmagotvaṃ hi varṇyate || samānatve ’pi tasya eva na gotvāc vāg-ādīnāṃ viṣāṇi-vat || vivakṣāgotvād iti tat katham. tatra api, samudāyagotvād vāg-ādīnāṃ viṣāṇi-vat ||73|| vivakṣāgotvād viṣāṇitā ||65|| sāsnā-viṣāṇa-ādi-samudāyo gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. gotve ’-prasādhita-sādhana-sāmarthyaḥ saṃśayagotve ’-vṛttyā hetor na saṃśaya eva sarva-saṃśaya gotve hetu-vṛtteḥ saṃśayāno ’-pratipattim ātmanas gomatā api kim ||24|| sannidhānāt tathā ekasya gomaya-ādeḥ śālūka-ādiḥ. tatra api tathāgomaya-ādeḥ śālūka-ādiḥ, tatra api tathāgomaya-ādeḥ śālūka-ādiḥ. na vijātīyād utpattiḥ. gomaya-itara-janmanoḥ svabhāva-bhedo rūpa-a-bhede gomān ity eva martyena bhāvyam aśvavatā api kim || gomān ity eva martyena bhāvyam aśvavatā api kim || golaka-dīpa-ādāv api spaṣṭa-avabhāsanāt || golaka-bheda-vat || tathā hy a-liṅgam ā-bālam agolaka-vahni-vat | bheda-a-bheda-vyavasthā evam golaka-vahni-vat | vibhaktāv api cetanā-

golakam V1_02605 V1_02702 V2_05810 SV_00423 SV_08902 PV_03150 V1_01109 VN_04412 SV_03227 V3_08601 PV_03037 PV_03159 NB_03131 NB_03131 SV_06616 PV_04160 SV_03304 SV_00207 PV_02260 V3_04311 HB_00201 PV_04158 PV_03294 SV_12111 SV_12114 SV_05820 PV_03230 PV_03197 PV_02211 PV_02135 SV_04013 PV_04029 PV_03382 PV_03269 PV_03029 SV_05820 PV_02155 PV_03268 PV_03181 SV_02919 SV_03104 V3_01107 SV_02708 PV_03444 PV_03352 V1_03711 PV_03175 PV_03075 PV_03198 SV_05217 PV_03309 PV_02196 SV_04315 PV_03230 PV_03139 PV_02235 V1_01009 SV_03124 SV_03123 SV_11921 V3_04301 SV_11711 SV_05012 HB_00310 V1_01009

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saṃsarga-vipralabdho ’yaṃ na vivecayaty ayokim āśrayau ||27|| iti saṅgraha-ślokau. ayo-pradarśanena samaye pravartanāt, yathā – -pradarśanena samaye pravartyate, yathā pravṛtty-ādi-prasaṅgataḥ ||180 || sarva eva kṛtāḥ || śṛṅgaṃ gavi iti loke syāc chṛṅge na anyathā idantayā iti cet ||9|| na hy ayaṃ cet, na prayoga-apeta-śabda-tulyatvāt. yathā tam arthaṃ pratibandhena prakāśayanti. tena viṣāṇitā ||65|| sāsnā-viṣāṇa-ādi-samudāyo hi niveśitaḥ | sa mukhyas tatra tat-sāmyād siddhas tat-sāmyād yas tathā ucyate | mukhyo -vacanā na te rāga-ādimantaḥ. tad yathā -ādayo dharma-śāstrāṇāṃ praṇetāra iti. eka-kāryeṣu bhedeṣu tat-kārya-paricodane | an-alpakam | taulyaṃ tat-kāraṇaṃ kāryaeka-vacanena khyāpyate tad-a-viśeṣe ’pi -vat. sāmarthyād artha-gatau pratipattipaścān na pāpa-haraṇaṃ kṛtam || mā bhūd samāhitaḥ. sāmarthyād artha-gatau pratipattiupacāra-mātrāt samāna-nirdeśāt pratipattipāṃśu-rāśau sakṛd yute || bhedaḥ syād upalakṣaṇam || mānasaṃ tad api ity eke teṣāṃ pauruṣeyam ity-ādi. tathā hy anyo vā racito -a-śakteḥ. sā ca anyatra apy ekena racite dvayam ||113|| anyonya-āśrayam ity ekasiddho ’neka-grahaḥ sakṛt | sanniveśa’pi na anekaṃ gṛhyate sakṛt | sakṛd ’pi buddhes tat pakṣa-pātataḥ | ātma’pi heto rūpa-avabodhataḥ | ātma-ātmīyamithyā-vikalpo ’yam artheṣv eka-ātmatā-a-sādhana-artha-ukta-vādy-abhyupagata|| sarveṣām api kāryāṇāṃ kāraṇaiḥ syāt tathā -ādy-a-bhinna-rūpatvān nīla-ādeś cet sakṛdrūpa-avabhāso yas tattvena arthasya vā anyonya-āśrayam ity eka-graha-abhāve dvaya-a| a-guṇa-grāhiṇo ’pi syād aṅgaṃ so ’pi guṇa| grāhyān āha na tasya api sakṛd yukto dvaya| rūpa-ādir iva gṛhyeta na syāt tat pūrva-dhīiti. tayor ātmani sambandhād eka-jñāne dvaya| dṛṣṭe tasminn a-dṛṣṭā ye tad-grahe sakala-a-sādhana-artha-ukta-vādy-abhyupagamaca dharmasya ekasya niścaye | sarva-dharmaprāg eva pratipāditā || dṛṣṭayor eva sārūpyatasya artha-rūpaṃ muktvā avabhāsinaḥ | arthatasya artha-rūpaṃ muktvā avabhāsinaḥ | artha’pi cakṣuṣā rūpam īkṣate | tat saṅketa-aa-vikalpatayā vinā | vikalpena na sāmānyaatra teṣv eva krama-pātiṣu | kiṃ na a-krama03|| tena ekena api sāmarthyaṃ tāsāṃ na ity ahetūnāṃ sadṛśa-ātmatayā udbhavāt | hetu-rūpaudayaḥ | mohaś ca mūlaṃ doṣāṇāṃ sa ca sattvakhyāteḥ. vastunas tu nānā-eka-vyatireka|| śabda-ādīnām anekatvāt siddho ’neka-vikalpe ca na krama-grahaṇaṃ bhavet || yo ’prakṛtir na hi tādṛśī | sarvathā ātmaa-bhede ca atīta-anāgata-vastu-prabheda’py anyatra a-niścayena pravṛtti-bhedād tan na niścaya-a-niścaya-vaśāt pratyakṣasya -ayogāt. na hy ekam. anekayā buddhyā krameṇa pratyukta iti. pakṣa-dharma-prabhedena sukhaca jñāna-utpatter nityaṃ ghaṭa-ādīnām aatiprasaṅgād iti cet. saty eka-kārya-kāripratyakṣeṇa dṛṣṭam eva. na ca tat-svalakṣaṇaca atīta-anāgata-vastu-prabheda-grahaṇa-a-

grahaṇa golakam iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. golake ’pi vahni-sambandhād artha-antaram eva tat gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti. gaur ayam sāsnā-ādi-samudāya-ātmakatvād iti. gaur aśvād bhinno ’-bhinno vā iti bhedam a-bhedaṃ gaur ity a-laukikam | gava-ākhya-pariśiṣṭa-aṅgagaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ gaur ity asya padasya arthe goṇī iti gaur gotvam ity eka-artha-abhidhāne ’pi kasyacid gauḥ. tad iyaṃ samudāya-vyavasthā samudāyigauṇo ’nyatra skhalad-gatiḥ || yathā-bhāve ’py gauṇaś ca bhāveṣv apy abhāvasya upacārataḥ || gautama-ādayo dharma-śāstrāṇāṃ praṇetāra iti. gautama-ādibhyo rāga-ādimattvasya sādhanagaurava-a-śakti-vaiphalyād bheda-ākhyāyāḥ samā gaurava-an-upalakṣaṇāt || nanv a-dṛṣṭo ’ṃśu-vat gaurava-ādi-khyāpana-arthaṃ bahu-vacanena. gaurava-parihāra-arthaṃ ca pakṣa-vacanam. gauravam eva asya na pāpaṃ gurv-a-mūrtitaḥ | gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve gaurave tasmāt pṛthak saha ca tolite | krameṇa grantho virudhyate | nīla-dvi-candra-ādi-dhiyāṃ granthaḥ sampradāyād ṛte paraiḥ | dṛṣṭaḥ ko granthe ’nyasya tulyā. tad-anusāriṇā sarvas tathā graha-abhāve dvaya-a-grahaḥ | saṅketa-a-sambhavas graha-ayogād a-grahe sanniveśinām || sarvato graha-avabhāsaḥ kiṃ viyukteṣu tila-ādiṣu || graha-eka-yonitvāt kārya-kāraṇa-bhāvataḥ || rāgagraha-kṛtaḥ snehaḥ saṃskāra-gocaraḥ || hetur grahaḥ | (72ab) na hy arthā vyatiriktena agrahaḥ | an-ukto ’pi icchayā vyāptaḥ sādhya ātmagrahaḥ | kulāla-ādi-vivekena na smaryeta ghaṭas grahaḥ | bhinna-avabhāsinor grāhyaṃ cetasos tad a grahaḥ | bhrāntiḥ sā anādi-kālīna-darśana-abhyāsa grahaḥ | saṅketa-a-sambhavas tasmād iti kecit grahaḥ || yadi sarvo guṇa-grāhī syād dhetor agrahaḥ || sukha-ādy-a-bhinna-rūpatvān nīla-ādeś grahaḥ || so ’-vikalpaḥ sva-viṣayo vijñānagrahaḥ ||53|| ātma-bhūtasya upādhi-tadvator grahaḥ ||55|| iti saṅgraha-ślokaḥ. yadi bhrāntigrahaḥ ||6|| veditavyaḥ. tena siddhaṃ yathā – graho ’pohe na ayaṃ doṣaḥ prasajyate ||46|| na graho ’rthaṃ ca na dṛṣṭavān | prāk kathaṃ grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam || a grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam ||43| grahas tatra spaṣṭas taj-jā ca kalpanā || jāyante grahas tasmiṃs tato ’numā || prameya-niyame varṇa grahas tulya-kālāḥ sarvāś ca buddhayaḥ || kāścit graho dhiyā | (104ab) katham idānīṃ vyaktīnāṃ graho loke ’-kriyāvattve ’pi kathyate || ālocanagraho vinā || tena agha-hetau na dveṣo na doṣo graho vibhramaḥ syāt, tasya eka-aneka-kāryagrahaḥ sakṛt | sanniveśa-graha-ayogād a-grahe grahaḥ saṅgate ’py arthe kvacid āsakta-cetasaḥ | grahaḥ sneham ātmani draḍhayaty alam || ātmīyagrahaṇa-a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣagrahaṇa-a-grahaṇam. tasmāt tad eva asya grahaṇaṃ grahaṇa-a-grahaṇe. na evaṃ niścayānāṃ kiñcin grahaṇa-ayogāt. na ca tad ekayā grāhyaṃ varṇagrahaṇa-arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa grahaṇa-āpatter an-āloka-apekṣa-grahaṇa-prasaṅgād grahaṇa iti kiṃ na iṣyate. avaśyaṃ ca icchatā api grahaṇa-uttara-kāla-bhāvino nīla-vikalpasya grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa-anapekṣa-ādi

grahaṇa SV_11923 SV_02922 SV_13201 PV_03053 HB_01311 V1_00813 SV_02925 SV_11711 PV_02047 V2_07303 HB_01305 SV_15826 SV_04812 SV_00201 V3_04307 VN_05605 PV_04189 VN_03422 PV_03059 SV_05822 V3_01511 V3_01203 SV_15122 V3_00105 SV_02921 HB_03501 V3_02811 V3_01611 SV_02918 SV_02922 SV_03007 HB_03818 SV_03124 V1_02007 SV_02925 HB_03903 PV_02206 PV_03484 PV_03138 SV_04015 PV_03119 SV_03125 PV_03040 SV_12508 PV_04013 V1_01003 V3_10304 V1_02009 SV_17107 SV_02923 V1_02002 SV_06106 SV_02920 SV_11922 V3_10214 V3_03708 PV_03019 SV_02916 PV_03040 SV_05517 SV_04913 SV_05906 SV_04310 SV_05601 PV_03019

606

grāhyaṃ varṇa-anukrama-grahaṇāt. eka-varṇagṛhyamāṇe sarva-upādhīnāṃ grahaṇam. tadtac-chūnya-deśa-sthita upalabheta. a-prāptaanyathā || bhāva-dharmatva-hāniś ced bhāvatebhyaḥ samastebhya upalambha-ātmakaṃ rūpasmṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-atathā gṛhīte upakārya-a-grahaṇaṃ tasya apy a-ādīnām a-grahaṇa-āpatter an-āloka-apekṣakiṃ tad eva atra na uditam || tad-dhī-vad ātma-pratyakṣa-nivṛtti-pramāṇayatas tadupalambha-ātmanaḥ sataś cakṣur-indriyād rūpasyāc chabdo hi śrotra-gocaraḥ ||298|| śrotratatra anyatra ca pravṛtty-anujñāyāṃ tan-nāma-vacanena api dharmy-āśraya-siddhau dharmi-vacanena api dharmy-āśraya-siddhau dharmiyāvad anena na gṛhītam, na trir eva. ana yujyate || pakṣa-dharma-prabhedena sukhavivakṣite pratijñā-hetvor virodha iti hetuanvaya-vyatirekiṇī | tasya svatantraṃ | yady a-vṛkṣebhyo bhedo vṛkṣas tasya a-vṛkṣa-artha-vyavasthāpanād apārthakam anyataravyāptaṃ sādhyam iti darśana-artham iṣṭakenacid gṛhyamāṇas tat-kāraṇa-apekṣo yadi kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-artha-bhāvasya grahaṇāt. eka-jñāne dvayor api sādhya-dharmavān ity ucyate. ata eva a-bādhā’bhyupagamo hetum apekṣate. pratyakṣe ’rtha-grahaṇena a-prasaṅgāt. tasmād idam anyataraa-gṛhītaṃ nāma. ato yad eva asya svabhāvena viśiṣṭe ’pi tasmin gṛhyamāṇe sarva-upādhīnāṃ hy eka-upādhi-grahaṇe tad-upakāriṇyāḥ śakter teṣv apy asatsu liṅgini jñānam iti. niścitaa-niścayena pravṛtti-bhedād grahaṇa-akṣaṇikatvād arthānām atipātāc ca na asatāṃ na ca apy upakārake tathā gṛhīte upakārya-agamaka iti jñāpana-arthaṃ niścitacen mārgavan na a-vibhutvataḥ | viṣayasiddhā jñānasya anyena vedane | dīrgha-ādikatham | śuddhe mano-vikalpe ca na kramavā kenacid ātmanā samānāḥ tathā eṣāṃ -grahāt || nidarśanaṃ tad eva iti sāmānya-agrahaṇa-a-grahaṇam. tasmāt tad eva asya cetasor dvayoḥ | tasya api kevalasya prāg viśeṣe tan-nimittatayā tat-tyāgena sāmānyaeka-abhāve ’nya-hānaye || tad-arthayatra api viveka-pratipattir asti, tasya api na hi tasya asattā-an-abhyupagama itarasvasaṃvedanam api pratyakṣam. sukha-ādipramāṇa-vṛtti-lakṣaṇatvāt. yat kiñcana tad-grahaṇa-nāntarīyakatvād upādhimada-bhraṣṭa-darśana-saṃskārasya gṛhītaādi-pratibhāsa-vibhāgena daṇḍa-vad daṇḍiny aupādhi-tadvator upakārya-upakāraka-bhāvasya na ca tad ekayā grāhyaṃ varṇa-anukramaiti. na tatra eṣa doṣaḥ, itara-dharmatva-ādi-sandeha-vat. lakṣaṇe jñānavācyaṃ na syād arthena tat kṣayāt || sāmānya’-niścitaḥ syāt, sarva-upādhy-upakārakatvena na etac chrotṛ-ādi-cetasām || sāmānya-mātraiti yuktam, kiṃ tarhi tad eva iti. dvayasya na tadvān ekasya api svabhāva-sthiter a| vyavacchinnāḥ kathaṃ jñātāḥ prāg vṛkṣa-dharmatayā tasya tathābhūtasya -grāhyāḥ samāś cet (108abʼ) nanu samānā iti prasaṅgo mato yadi | tan na kevala-sāmānya-a-

grahaṇād grahaṇa-kāle ca aneka-buddhi-vyatikramāt. grahaṇa-nāntarīyakatvād upādhimad-grahaṇasya. grahaṇa-pakṣe ’-doṣa iti cet. na. tatra api yogya grahaṇa-pūrvakam | taj-jñānam ity a-doṣo ’yaṃ grahaṇa-pratiniyataṃ viṣaya-rūpaṃ ca iti grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na grahaṇa-prasaṅgāt, sva-svāmitva-vat. tasmād artha grahaṇa-prasaṅgād anapekṣa-ātma-an-upakārāt. tad grahaṇa-prāpter mano-jñānaṃ na sa-indriyāt | grahaṇa-yogya-pratiṣedho yuktaḥ, na ca sarvam grahaṇa-yogyatā-pratiniyamaḥ, viṣayāt tat-tulyagrahaṇa-lakṣaṇaḥ śabdaḥ. tad-atikrame grahaṇa-vaiyarthyāt. pravṛtti-nivṛtty-anujñāyāṃ ca grahaṇa-sāmarthyāt pratyāsattyā sādhya-dharmigrahaṇa-sāmarthyāt pratyāsattyā sādhya-dharmigrahaṇa-sāmarthye prāg eva paricchinna-sāmarthyena grahaṇa-siddhaye | hetu-prakaraṇa-arthasya sūtragrahaṇam a-sambaddham. na ca utpatti-dharmakatvān grahaṇam ato ’nyad vastv atīndriyam || tasya agrahaṇam antareṇa tathā grahītum a-śakyatvāt, agrahaṇam. anyathā vipratiṣiddham etad vacanaṃ grahaṇam. ayam eva dharma-dharmiṇor viśeṣa ukto grahaṇam asya janayet, yuktaṃ yat tena eva grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an grahaṇam iti. eka-upādhi-viśiṣṭe ’pi tasmin grahaṇam iti cet, syād etat – yata eva hetur grahaṇam indriya-jñānasya kasyacid vitathagrahaṇam eka-parigrahe ’py a-virodhe samarthaṃ grahaṇaṃ tad eva upakāratvena api iti. tayor grahaṇam. tad-grahaṇa-nāntarīyakatvād upādhimadgrahaṇam. tad-grahaṇe tad-upakārī bhāvaḥ sva-ātma grahaṇaṃ tarhi na kartavyam. na na kartavyam, grahaṇam. tasmāt tad eva asya grahaṇaṃ yo grahaṇam. tasmād artha-antaram eva pratyayagrahaṇaṃ tasya apy a-grahaṇa-prasaṅgāt, svagrahaṇam. tena na para-rūpaṃ lakṣaṇam, liṅga-rūpagrahaṇaṃ dharmo vijñānasya yathā asti saḥ || grahaṇaṃ na syād bahu-mātra-anavasthiteḥ || grahaṇaṃ bhavet || yo ’-grahaḥ saṅgate ’py arthe grahaṇaṃ mithyā-vikalpa eva. itaretara-bhedo ’sya grahaṇaṃ yadi | nidarśanatvāt siddhasya pramāṇena grahaṇaṃ yo niścayaḥ. anyathā eka-ākāre ’pi tan grahaṇaṃ vinivāritam || paraspara-viśiṣṭānām agrahaṇaṃ vyabhicāry eva. hutāśana-saṃsiddhau grahaṇaṃ śabda-kalpanā-āropita-ātmanām | agrahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalanagrahaṇaṃ samarthaṃ bhavati, yathā – māṭharād grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham, sarva grahaṇaṃ hi prasiddhim a-pramāṇayatas tan-mukhena grahaṇasya. anyathā tathā api na gṛhyeta. na hy grahaṇasya smārtād a-viśeṣāt. niṣpādita-kriye grahaṇāt, a-gṛhītasya ca apara-pravibhāgena angrahaṇāt. eka-jñāne dvayor api grahaṇam iti. ekagrahaṇāt. eka-varṇa-grahaṇa-kāle ca aneka-buddhigrahaṇāt. kevalo hi tad-viparīta-virahaḥ sādhyagrahaṇāc ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya grahaṇāc chabdād a-prasaṅgo mato yadi | tan na grahaṇāt. na hy upakārakatvam anyad eva tasya grahaṇāt sāmānyaṃ cetasor dvayoḥ | tasya api grahaṇād a-doṣa iti cet. tathā api tad iha iti grahaṇād iti para-vāda eva āśritaḥ syāt. evaṃ grahaṇād ṛte ||115|| na hi tadā pratipattā vṛkṣaṃ grahaṇād etad evaṃ bhavaty anityo ’yam anityatvam grahaṇād eva āsv a-bhinna-pratibhāsaḥ. na vai tad grahaṇād grahaṇe ’pi vā || a-tat-samānatā a-

grahaṇād SV_04415 PV_02003 HB_00303 PV_03229 PV_02105 PV_03101 SV_02705 SV_04325 PV_03239 PV_03244 V3_04903 PV_03019 SV_04911 SV_00317 HB_02401 V2_08501 PV_03101 SV_02915 SV_03107 SV_12705 SV_04910 SV_05011 SV_03007 SV_03007 PV_03199 SV_05819 SV_03123 PV_03190 PV_03239 PV_03490 V3_01611 SV_04306 SV_11118 PV_04054 V3_00302 PV_03335 PV_03206 PV_03118 PV_02112 SV_05514 SV_09018 PV_03335 SV_05515 PV_03149 PV_03487 PV_03228 PV_03007 V2_04606 SV_06102 SV_05823 PV_04074 PV_03259 PV_03256 PV_03451 SV_02910 SV_02707 SV_17103 V2_07104 PV_03335 PV_03049 PV_03532 SV_00913 V3_11003 SV_03104 PV_03230

607

-pratipattaye kriyata iti. tat-svabhāvana artha-tattva-nibandhanam || gṛhītaa-tad-vyāvṛtti-viṣayā yathā-dṛṣṭa-ākārasyāt paśyato ’pi parāparam || guṇa-ādi-bhedakramād api | na eka-prāṇe ’py aneka-arthamataḥ | prāmāṇyam eva na anyatra gṛhīta||45|| iti saṅgraha-ślokaḥ. tasmān na a-dṛṣṭaeva astu, tathā-bhinna-upādhimata ekasya -grahaṇe mānasasya a-pramāṇatā | a-dṛṣṭaeva hetur indriya-jā matiḥ | tato ’nyatarhi tad-dharma-virahiṇi ity a-doṣo ’nyamato yadi | tan na kevala-sāmānya-a-grahaṇād ca sāmānya-vaiyarthya-ādayaḥ proktāḥ. jāti-prasaṅga iti cet. na, taj-janya-viśeṣa-prasaṅga iti cet, na, taj-janya-viśeṣa-prasaṅga iti cet, na, taj-janya-viśeṣadṛśyatayā mate || anumānād anitya-āder svabhāvasya sva-ātmany a-bhedāt sarva-ātmanā | (56ab) syād etat – nir-bhāgasya vastuno -pratibhāsa-vat. na ca a-pratibhāsamānaṃ anyatra ca pravṛttāv atiprasaṅgaḥ, tadvadtatra na asti ity a-sāmānyam. sati sāmānya-ātmanā gṛhyata eva. tathā hy eka-upādhigrahaṇe tad-upakāriṇyāḥ śakter grahaṇam. tadkramavatyo ’parāś ca kim | sarva-arthapravartanāt. a-vṛkṣa-vyatirekeṇa vṛkṣa-artha-a-niścaya-vaśāt pratyakṣasya grahaṇa-asmṛtis tatra kim arthikā || sāmānya-mātrasvabhāvena iti varṇitam || pūrva-anubhūtavarṇānāṃ doṣaḥ samanuṣajyate || anekayā tadity abhiprāyād a-doṣa iti cet, na, anyatara-viśeṣa-anusaraṇaṃ parityajya kiñcit sāmānya-jātīya-abhyāsa-jam ātma-darśanam ātmīya| vilabdhā bata kena amī siddhānta-viṣama| vilabdhā vata kena ime siddhānta-viṣama| darśana-upādhi-rahitasya a-grahāt tad-grahe | na citra-dhī-saṅkalanam anekasya ekayā a| na vā viśeṣa-viṣayaṃ dṛṣṭa-sāmyena tad-artha-āsakti-viguṇe jñāne ’n-artha-antarapratibhāso dhiyaṃ bhinnaḥ samānā iti tadarthān abhilaped vā. tato bheda-aidam arhati || darśana-upādhi-rahitasya atāsv a-bhinnaḥ pratibhāso ’sti samānā iti buddher bhedaś ca dur-labhaḥ || samavāya-avardhamāno dhvanir bhavet || a-krameṇa -antara-a-bhedād guṇa-āder bhedakasya ca | asāmānyam an-artha-abhiniveśataḥ | jñeyatvena -vikalpo vijñeyaḥ. tad etad a-tasmiṃs tadvikalpikā bhrānti-vaśād eva eka-vastuvṛkṣas tasya a-vṛkṣa-grahaṇam antareṇa tathā eva gṛhītavān | kathañcid anyaṃ sa punar || na hi saṃvedanaṃ yuktam arthena eva saha|| a-vicchinnā na bhāseta tat-saṃvittiḥ krama| sā dhīr nir-viṣayā prāptā sāmānyaṃ ca tad-a-upādhy-upakāra-aṅga-śakty-a-bhinna-ātmano grahaṇāya dṛṣṭe pramāṇa-antara-vṛttiḥ. vastunibandhanam | prasiddher a-pramāṇatvāt tadnibandhanam | prasiddher a-pramāṇatvāt tad|| darśana-upādhi-rahitasya a-grahāt tadna jātīnāṃ kevalānām a-darśanāt | vyaktipaścād yat prāṅ na vidyate || sati sva-dhī-samudbhavān na doṣaḥ. asaty apy ātmaa-viparyāsa-udbhavā sā na doṣaḥ. asaty ātmatato ’pare | dṛṣṭe tasminn a-dṛṣṭā ye tad-grahaḥ sakṛt | sanniveśa-graha-ayogād a-

grahe grahaṇād yā dhīs tad-arthā iva apy an-arthikā | grahaṇān na iṣṭaṃ sāṃvṛtaṃ dhī-pramāṇatā | grahaṇān na pramāṇam, prāg asādhāraṇaṃ dṛṣṭvā grahaṇān nānātva-pratipad yadi | astu nāma tathā grahaṇān niyamas tataḥ || ekayā aneka-vijñāne grahaṇān matam || na anyā asya anityatā bhāvāt grahaṇāya dṛṣṭe pramāṇa-antara-vṛttiḥ. vastugrahaṇe ’-pratibhāsanāt. upakārya-upakāriṇor apy grahaṇe ’ndha-āder api syād artha-darśanam || grahaṇe ’py asya niyata-grāhyatā matā || tad agrahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa grahaṇe ’pi vā || a-tat-samānatā a-vyaktī tena grahaṇe ’pi sambandhāc chliṣṭa-ābhāsā buddhiḥ grahaṇe ’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ ca grahaṇe ’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ ca grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca grahaṇe ’yaṃ kramo mataḥ | prāmāṇyam eva na grahaṇe ka eva upādhi-bhedo ’-niścitaḥ syāt, grahaṇe ko ’nyas tadā na gṛhīto nāma. sa tu grahaṇe grāhyatayā iṣṭam asty anyad vā iti śakyam grahaṇe ca sāmānya-vaiyarthya-ādayaḥ proktāḥ. grahaṇe tad-āropo na anyathā atiprasaṅgād iti cet. grahaṇe tad-upakāriṇyāḥ śakter grahaṇam. tadgrahaṇe tad-upakārī bhāvaḥ sva-ātma-bhūta-sakalagrahaṇe tasmād a-kramo ’yaṃ prasajyate || na ekaṃ grahaṇe dvayam ||113|| anyonya-āśrayam ity ekagrahaṇe. na evaṃ niścayānāṃ kiñcin niścinvato ’py grahaṇe bheda-apekṣā na yujyate | tasmāc cakṣuś grahaṇe mānasasya a-pramāṇatā | a-dṛṣṭa-grahaṇe grahaṇe yā antyā dhīḥ sā anubhūyate | na dīrghagrahaṇena a-prasaṅgāt. tasmād idam anyataragrahaṇena viśeṣa-antara-samāropād dīpa-prabhāyām grahaṃ prasūte. tau ca tat-snehaṃ sa ca dveṣagrahāḥ || yadi sādhana ekatra sarvaṃ śāstraṃ grahāḥ ||2|| ity antara-ślokaḥ. tad-āgamagrahāt | darśanaṃ nīla-nirbhāsaṃ na artho bāhyo grahāt || nānā-arthā ekā bhavet tasmāt siddhā ato grahāt || nidarśanaṃ tad eva iti sāmānya-agrahāt || śarīrāt sakṛd utpannā dhīḥ sva-jātyā grahāt ||107|| na eva tāsv a-bhinnaḥ pratibhāso grahāt tat-saṃhāra-vādo na syāt, syād uṣṭro dadhi grahāt tad-grahe grahāt | darśanaṃ nīla-nirbhāsaṃ grahāt. na hy ekasmin pratibhāse samānā iti grahād akṣaiḥ sambandha-a-darśanaṃ sthitam | grahād ante kramavad-dhīś ca no bhavet | dhiyaḥ grahād eka-buddhiḥ syāt paśyato ’pi parāparam || grahād doṣo na abhāveṣu prasajyate || teṣām api grahād bhrāntir api sambandhataḥ pramā ||1cd|| grahiṇī iva pratibhāti. na punar ekaṃ vastu tatra grahītum a-śakyatvāt, a-vijñāta-vṛkṣeṇa agrahītuṃ labhate na kim || dṛṣṭer vipratipattīnām grahe | kiṃ sāmarthyaṃ sukha-ādīnāṃ na iṣṭā dhīr grahe | tal-lāghavāc cet tat-tulyam ity agrahe || na gṛhyata iti proktaṃ na ca tad-vastu grahe ||52|| sarva-ātmanā upakāryasya ko bhedaḥ grahe ’numānāc ca dharmasya ekasya niścaye | grahe kiṃ nibandhanam ||322|| prāptagrahe kiṃ nibandhanam ||41|| utpāditā prasiddhyā grahe grahāt | darśanaṃ nīla-nirbhāsaṃ na artho grahe ca tac chabda-rūpād anyan na dṛśyate || grahe tasmād yā eva anantara-hetutā | cetaso grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-balagrahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-balagrahe sakala-grahaḥ ||55|| iti saṅgraha-ślokaḥ. grahe sanniveśinām || sarvato vinivṛttasya

grahe PV_03370 PV_03261 SV_16312 SV_13906 SV_17432 PV_03215 PV_03331 V1_03603 PV_03366 V1_04214 PV_03363 V1_04208 V1_03608 PV_03346 V1_03912 V1_03511 PV_03332 V1_03605 PV_03218 V1_03509 PV_03353 V1_03806 PV_03356 V1_03812 PV_03272 PV_03273 PV_03272 SV_13220 V1_02103 SV_10408 VN_05512 SV_03009 SV_03923 V1_01904 V1_02001 SV_04217 PV_03529 V1_00806 SV_16017 PV_03287 SV_02906 SV_16818 PV_04006 PV_03427 PV_03490 SV_07319 PV_02155 V1_01012 SV_05125 SV_04214 SV_06507 SV_05502 SV_03903 V1_01613 SV_05007 SV_07518 SV_05009 SV_05420 V3_12606 SV_12022 SV_04828 PV_02156 V2_05907 PV_03215 PV_03331

608

syād apy arthavati cetasi | atīta-artha-aṅge ’rthe śakte dhīr bāhya-darśanī | arthakarmaṇaḥ. brahma-haty-ādeśa-anuṣṭhānād ca vyaktis te vigamo yadi | abhāve karaṇajala-budbudayoḥ karoti. tena jarat-kāṇena ca teṣāṃ bhedo ’py upaplavaḥ || na grāhyanirīkṣyate || vibhakta-lakṣaṇa-grāhyanirīkṣyate | vibhakta-lakṣaṇa-grāhyayogyatā mānam ātmā meyaḥ phalaṃ sva-vit || mānam ātmā meyaḥ phalaṃ sva-vit ||56|| taimira-ādi-vat || tatra buddheḥ paricchedo ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād | (41ab) yeṣāṃ buddhir eva upadarśita-grāhya-ābhāsatā eva asya pramāṇaṃ na tu sann api | sā eva kathaṃ sidhyati. uktam atra – grāhyana apy asya kaścit, tatra api grāhya-bheda-vat || yadā tadā na sañcodya-grāhya-bheda-vat | yadā tadā na sañcodya-grāhya-darśanaiḥ | a-sambhavād vinā teṣāṃ grāhyaasti tasyā na anubhavo ’paraḥ | grāhyabuddhy-ātmā viparyāsita-darśanaiḥ | grāhyabuddhy-ātmā viparyāsita-darśanaiḥ | grāhya-sthitiḥ | kriyate ’-vidyamānā api grāhya-sthitiḥ | kriyate ’-vidyamānā api grāhya-grāhakatvāc ced bhinna-jātīyayoḥ pumān | aanena pratyuktā a-kārya-kāraṇe | grāhyasukha-ādy-ātmā iti gamyate || a-grāhyakenacit saṃskṛtam indriyaṃ kasyacid eva tad-a-vivekena saṃvido ’py a-grāhya||203|| bhāvo hi yadi bhaved yathāsvaṃ kiṃ trir abhidhīyeta. tathā tathā sa -sakala-śakty-upakāro gṛhītaḥ sarvāḥ śaktīr a-pratibhāsamānaṃ ca katham ātmanā anyaṃ -pratyaya-udbhavam | tad-artha-anantara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-kārya-padārtha-prasūter a-bhinna-arthaapi tad asti iti sā api tattve vyavasthitā | -vāsanā-utthāpitam a-niyata-indriya-artha||303|| ity eṣā pauruṣeyy eva tad-dhetuiṣṭaṃ śeṣā upaplavāḥ || śabda-arthaantara-ślokau. yasya api nānā-upādher dhīr hi svayaṃ samitānāṃ śabdānām arthaṃ śṛṅgayad udbhavā | yuktyā yayā āgamo grāhyo bhāty artha-pratibhāsa-vat | buddheś ca yā antyā dhīḥ sā anubhūyate | na dīrghasāmānyasya saṃskārād vyañjikā, kiṃ tarhi tadanekāntān na ca apy a-niyato bhavet | a-guṇa-jñānaṃ pratyeti iti cet, na, yathokta-atataḥ katham | (101ab) yadā sāmānya-vyavahārāḥ. yad etaj jñānaṃ vastu-svabhāvajñāna-saṃvādāt. na punar bhinna-ākāraatiprasaṅgāc ca. tasmān na iyaṃ bhinna-arthasā prakṛti-vibhramād vikalpānāṃ vastu-a-viśeṣāt saty api pratītir a-tad-ātmayat tathā pratīyeta. sattve vā sad-artha-bhāvinī vyakty-antaram evam āskanded bhūtabhrāntir iti cet. na tarhi sā tat-sāmānyaa-bhinna-pratibhāsinī syāt. na vai sāmānya-tat-samayavatām a-niścita-sādhanā na ekāntaiyam iṣṭir a-pramāṇikā prāg āsīt. a-kasmād iti cet, tulyaṃ tad vyāvṛttimataḥ, a-vastuaṅgaṃ so ’pi guṇa-grahaḥ || yadi sarvo guṇaanupalambhaḥ. tadā api tathāvidha-indriya-bhāve ca teṣāṃ bhedo ’py upaplavaḥ || na bhrāntair nirīkṣyate || vibhakta-lakṣaṇa-

grāhya grahe siddhe dvi-rūpatva-ātma-vedane || nīla-ādygrahe sukha-ādīnāṃ taj-jānāṃ syād a-vedanam || grāma-pratilambha-vat. tasya tv a-dharma-ātmano grāma-sāmarthyaṃ kiṃ nu tad bhavet ||264|| na hy grāmya-kāṣṭha-hārakeṇa prārthitā api na saṅgatā. grāhaka-ākāra-bāhyam asti ca lakṣaṇam | ato grāhaka-ākāra-viplavā | tathā kṛta-vyavasthā iyaṃ grāhaka-ākāra-viplavā ||39|| tathā kṛta-vyavasthā grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā ātmani | grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā ātmani | grāhaka-ākāra-sammataḥ | tādātmyād ātmavit tasya grāhaka-ākāraḥ svasaṃvidaḥ sādhanam iṣṭam, tato grāhaka-ākārā utpadyate, teṣām anyasya grāhaka-ātmā a-parārthatvād bāhyeṣv artheṣv grāhaka-lakṣaṇa-ayogād iti. api ca saha-upalambha grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā eva grāhaka-lakṣaṇā | tadā anya-saṃvido ’bhāvāt grāhaka-lakṣaṇā ||40|| ity antara-ślokau. tadā grāhaka-viplavaiḥ || tad-upekṣita-tattva-arthaiḥ grāhaka-vaidhuryāt svayaṃ sā eva prakāśate ||38|| grāhaka-saṃvitti-bhedavān iva lakṣyate || mantragrāhaka-saṃvitti-bhedavān iva lakṣyate ||44||. grāhaka-saṃvidām || anyathā ekasya bhāvasya nānāgrāhaka-saṃvidām ||47|| anyathā ekasya bhāvasya grāhakaḥ syāt sarvasya tato hīyeta bhoktṛtā || grāhakatā-abhāvād bhāve ’nyatra api sā bhavet || grāhakatvāc ced bhinna-jātīyayoḥ pumān | agrāhakam iti na yugapat sarva-śabda-śrutir iti. grāhakasya ca samayasya abhāvāt, anyena apy atīta grāhakeṇa karaṇena upalabhya eva bhavet. sa grāhaṇīyaḥ, yathā asya pratipattir bhavati. atha grāhayati, tāś ca sva-upādhīn iti tad-avasthaḥ grāhayed vyapadeśayed vā. na ca taiḥ sambaddham grāhi (19abc) pratyakṣam iti vartate. mānasam api grāhi, an-adhigata-viṣayatvāt pramāṇasya, anyathā grāhi iva tad-anya-bheda-paramārtha-samāna-ākāram, grāhy-upādāna-saṃvittī cetaso grāhya-lakṣaṇam || grāhi kutaścid anubhava-sambandhāt saha pṛthag vā grāhi-cetasām | kārya-kāraṇatā varṇeṣv ānupūrvī grāhi yad yatra taj jñānaṃ tatra kalpanā | grāhika-arthasya bhedinaḥ | yo ’pi manyate bhinnā grāhikayā api tāvad a-budhaṃ bodhayed ity asti grāhikā asya api sā na kim || prākṛtasya sataḥ grāhikā buddhir nityam antar-mukhā ātmani || yo grāhikā sā ca tan na syād dīrgha-dhī-smṛtiḥ || grāhiṇa indriyasya. so ’py añjana-āder iva grāhiṇo ’pi syād aṅgaṃ so ’pi guṇa-grahaḥ || yadi grāhiṇas tathā-pratipatty-ayogād a-viṣaye ’grāhiṇo vijñānasya na bheda ālambana-bhāvena grāhiṇā anubhavena āhitāṃ vāsanām āśritya grāhiṇāṃ jñāna-śabdānām eka-vastu-viṣayatvān nānā grāhiṇy a-bhinnā pratibhāti tad-udbhavā. a-tatgrāhiṇī iva pratibhāti. sā hi tad-anya-vivekiṣv grāhiṇī, tad-bhāva-abhāvayor an-anukārāt, rasagrāhiṇī buddhir bhrāntir na syāt. abhūta-ākāragrāhiṇī yadi tatra dṛṣṭaṃ kiñcid anyatra paśyet. grāhiṇī. yam eva khalv ākāram iyam āropayati, sa grāhiṇīṣu svalakṣaṇa-pratibhāsaḥ, tad-abhāve ’pi grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena grāhī ca ayaṃ kiṃ punaḥ kvacit sādhanam apekṣate. grāhī ca vyāvṛtti-vādināṃ śābdaḥ pratyayaḥ, sa grāhī syād dhetor a-viśeṣataḥ | yad avastho mato grāhya-abhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā grāhya-grāhaka-ākāra-bāhyam asti ca lakṣaṇam | grāhya-grāhaka-ākāra-viplavā | tathā kṛta-

grāhya V1_03603 V1_03608 V1_03912 V1_03511 PV_03332 V1_03605 PV_03218 V1_03509 PV_03353 V1_03806 PV_03356 V1_03812 PV_03273 PV_03272 V1_02103 V1_00301 PV_03530 PV_03513 V1_04007 PV_03526 PV_03529 PV_03527 NB_03131 NB_03131 V2_05204 SV_07621 V3_02707 PV_04006 PV_03377 PV_04053 V3_02113 SV_04515 SV_16507 PV_03225 PV_03189 SV_12705 PV_03526 PV_03224 PV_03244 PV_03528 PV_03527 PV_03532 PV_03247 V1_01911 PV_03531 PV_03527 SV_05406 PV_03157 VN_00805 PV_03531 PV_04108 PV_03247 V1_01911 V3_03111 PV_04053 V3_02112 PV_03224 SV_04516 PV_03269 PV_03526 SV_04403 HB_00308 V2_07107 SV_11922 SV_12913

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bhrāntair nirīkṣyate | vibhakta-lakṣaṇaiṣyate | (41ab) yeṣāṃ buddhir eva upadarśitasā eva kathaṃ sidhyati. uktam atra – anubhavo na apy asya kaścit, tatra api ādi-jñāna-bheda-vat || yadā tadā na sañcodya-ādi-jñāna-bheda-vat | yadā tadā na sañcodya-apara-darśanaiḥ | a-sambhavād vinā teṣāṃ buddhyā asti tasyā na anubhavo ’paraḥ | ’pi buddhy-ātmā viparyāsita-darśanaiḥ | ’pi buddhy-ātmā viparyāsita-darśanaiḥ | māna-phala-sthitiḥ | kriyate ’-vidyamānā api māna-phala-sthitiḥ | kriyate ’-vidyamānā api -kāraṇatā anena pratyuktā a-kārya-kāraṇe | bāhyaḥ sukha-ādy-ātmā iti gamyate || a-pratyastamayāt tad-a-vivekena saṃvido ’py apratibandha eva liṅga-lakṣaṇam, kiṃ tarhi cetasaś ca evam a-viśuddha-dhiyaṃ prati | eva cen na syāt sañcāro viṣaya-antare || tāṃ nāntarīyakatayā ālokaḥ saha rūpeṇa sammatam || na grāhyatā anyā jananāj jananaṃ vyavasthitā | grāhy-upādāna-saṃvittī cetaso -ātmanaḥ | grāhyatāyā na khalv anyaj jananaṃ -vyatireko yathā – na trayī-vidā brāhmaṇena iti. atra vaidharmya-udāharaṇam – ye -anubandha-siddhau kāraṇa-bhāva-anupalabdhyā -kāraṇa-bhāva-pratibandhān na tathābhūtanityo vā iti prakaraṇe vyatirikta-indriyasva-pratītir yad udbhavā | yuktyā yayā āgamo a-tad-ābhayoḥ | bhinna-ātma-arthaḥ kathaṃ iti sthitiḥ | kṛtā idānīm a-siddhāntair iti sthitiḥ | kṛtā idānīm a-siddhāntair -darśana-hānitaḥ | bhedaḥ sāmānya-saṃsṛṣṭo eta bhavanto brāhmaṇā ayam asmākam artho tad grāhyam ucyate || kathaṃ vā avayavī iṣyate samaya-smṛtiḥ | bhedaś ca a-samito -vat. na ca a-pratibhāsamānaṃ grahaṇe kutaḥ paścād buddheś ced astu sammatam || na indriya-ādi-vat || hetu-bhāvād ṛte na anyā jā matiḥ | tato ’nya-grahaṇe ’py asya niyatana hy anyathā buddhe rūpa-ādir upakārakaḥ | hi tejo ’sti na ca saukṣmya-ādy-an-aṃśake || grahe tasmād yā eva anantara-hetutā | cetaso saha || bhinna-kālaṃ kathaṃ grāhyam iti ced bhinna-kālaṃ kathaṃ grāhyam iti ced gatiḥ || tatra sūkṣma-ādi-bhāvena grāhyam aśakti-hāniḥ syān na anyasya janana-ātmanaḥ | kvacid apy atra sāmarthya-asiddher aca aupacārikaḥ | mukhya-a-viśiṣṭa-vijñānavāta-ātapa-sparśa-ādayaś ca eka-indriyayogināṃ gatiḥ || tatra sūkṣma-ādi-bhāvena -vācā ca na bādhyate | dṛṣṭe ’-dṛṣṭe ’pi tad ’rthaḥ sva-dhiyā saha || bhinna-kālaṃ kathaṃ saha-bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ ca a-bādhitaṃ dṛśya-adṛśyayor viṣayayoḥ, tad || kena iyaṃ sarva-cintāsu śāstraṃ ||13|| kena iyaṃ sarva-cintāsu śāstraṃ kācana | tatra buddhir yad-ākārā tasyās tad ||89|| samāna-bhinna-ādy-ākārair na tad -ādeś cet sakṛd-grahaḥ | bhinna-avabhāsinor anyā jananāj jananaṃ grāhya-lakṣaṇam | a-anya-ākāram ākāra-antara-sākāṅkṣa-buddhiūrdhvaṃ tat-sāmarthya-utpanna-vikalpa-jñānadṛśyate ||42|| na yukti-bādhā yatra asti tadkrameṇa grahaṇa-ayogāt. na ca tad ekayā a-pratipatteḥ kuto ’-kramam eka-buddhi-

grāhyaṃ grāhya-grāhaka-ākāra-viplavā ||39|| tathā kṛtagrāhya-grāhaka-ākārā utpadyate, teṣām anyasya grāhya-grāhaka-lakṣaṇa-ayogād iti. api ca sahagrāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā grāhya-grāhaka-lakṣaṇā | tadā anya-saṃvido grāhya-grāhaka-lakṣaṇā ||40|| ity antara-ślokau. grāhya-grāhaka-viplavaiḥ || tad-upekṣita-tattvagrāhya-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate grāhya-grāhaka-saṃvitti-bhedavān iva lakṣyate || grāhya-grāhaka-saṃvitti-bhedavān iva lakṣyate ||44 grāhya-grāhaka-saṃvidām || anyathā ekasya grāhya-grāhaka-saṃvidām ||47|| anyathā ekasya grāhya-grāhakatā-abhāvād bhāve ’nyatra api sā grāhya-grāhakatvāc ced bhinna-jātīyayoḥ pumān | a grāhya-grāhakasya ca samayasya abhāvāt, anyena grāhya-dharmaṇi dharmiṇi ca darśanam. na ca etac grāhya-lakṣaṇa-cintā iyam a-cintyā yogināṃ gatiḥ | grāhya-lakṣaṇa-prāptām āsannāṃ janikāṃ dhiyam | a grāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya apy grāhya-lakṣaṇam | a-grāhyaṃ na hi tejo ’sti na ca grāhya-lakṣaṇam || rūpa-ādeś cetasaś ca evam agrāhya-lakṣaṇe || sākṣān na hy anyathā buddhe grāhya-vacanaḥ kaścid vivakṣitaḥ puruṣo rāgagrāhya-vacanā na te rāga-ādimantaḥ. tad yathā grāhya-viṣayayā siddhā, na itarayā iti yāvat. grāhya-samāveśāt pratyakṣa-vad a-tathābhāve ’pi grāhya-sāmānya-eka-artha-samavāyy-anityatvagrāhyo grāhikā asya api sā na kim || prākṛtasya grāhyas tadā syād dhīr an-arthikā || tac ca grāhyo dhūmena na analaḥ || riktasya jantor grāhyo dhūmena na analaḥ ||14|| yadi sādhana grāhyo na atra svalakṣaṇam ||89|| samāna-bhinnagrāhyo na anya iti kevalam an-abhivyakta-arthagrāhyaḥ sakṛt sva-avayavaiḥ saha | na hi gogrāhyaḥ smṛtis tatra kim arthikā || sāmānya-mātra grāhyatayā iṣṭam asty anyad vā iti śakyam grāhyatā anyā jananāj jananaṃ grāhya-lakṣaṇam | a grāhyatā nāma kācana | tatra buddhir yad-ākārā grāhyatā matā || tad a-tulya-kriyā-kālaḥ katham grāhyatā-lakṣaṇād anyas tad-bhāva-niyamo ’sya kaḥ grāhyatā-śakti-hāniḥ syān na anyasya jananagrāhyatā sā eva tato na artha-antare gatiḥ || grāhyatāṃ viduḥ | hetutvam eva yukti-jñā jñānagrāhyatāṃ viduḥ | hetutvam eva yukti-jñā jñānagrāhyatāṃ vrajet | rūpa-ādi-buddheḥ kiṃ jātaṃ grāhyatāyā na khalv anyaj jananaṃ grāhya-lakṣaṇe | grāhyatvam. samarthā vyaktayo vijñāne grāhyatvān na aupacārikaḥ || an-anya-hetutā tulyā grāhyatve ’pi. idam eva ca pratyakṣasya grāhyam a-grāhyatāṃ vrajet | rūpa-ādi-buddheḥ kiṃ grāhyam iti cintā pravartate || artheṣv agrāhyam iti ced grāhyatāṃ viduḥ | hetutvam eva grāhyam iti ced grāhyatāṃ viduḥ | hetutvam eva grāhyam iti. śāstravato ’py a-tad-ālambane grāhyam iti sthitiḥ | kṛtā idānīm a-siddhāntair grāhyam iti sthitiḥ | kṛtā idānīm a-siddhāntair grāhyam ucyate || kathaṃ vā avayavī grāhyaḥ sakṛt grāhyaṃ kathañcana | bhedānāṃ bahu-bhedānāṃ tatra grāhyaṃ cetasos tad a-bhedi kim || tasya a-viśeṣe grāhyaṃ na hi tejo ’sti na ca saukṣmya-ādy-angrāhyaṃ bhinna-śabda-artha-upasaṃhāre ’py agrāhyam, yathā nīlaṃ dṛṣṭvā nīlam iti jñāne. tad grāhyaṃ laukikaṃ yadi | gṛhyate vāta-putrīyaṃ kiṃ grāhyaṃ varṇa-anukrama-grahaṇāt. eka-varṇa-grahaṇa grāhyaṃ vākyaṃ nāma. na ca antya-varṇa-

grāhyam V3_04502 SV_04908 SV_05521 PV_03268 PV_03498 SV_03103 PV_03507 V3_01406 VN_02012 HB_02910 HB_02817 V3_13208 NB_03122 SV_13811 V2_07604 SV_09720 HB_00610 V3_11809 SV_16206 V3_11903 SV_13818 SV_07703 SV_13827 SV_05613 SV_08824 V3_11813 SV_06210 SV_06108 SV_06212 SV_06825 VN_00113 V3_04902 V3_12912 VN_00118 NB_03009 PV_03292 SV_13807 SV_11703 VN_01302 SV_01303 V2_06812 SV_13820 V3_12901 SV_13011 V3_05009 V2_07703 SV_09811 V2_09512 SV_01304 V2_09601 SV_08822 PV_02050 SV_13823 PV_04214 SV_11710 SV_11707 PV_02013 V3_09606 V3_11809 PV_04211 V3_11906 SV_13718 NB_03008 VN_00619 V3_04010

ghaṭa

610

yathāsvaṃ pratipatti-sādhanair niścitaṃ tu yathā-bhāvam arpita-cetasaḥ pravṛttau atiprasaṅgāc ca. kathaṃ tā bhinna-dhībahiḥ-sthitān eva sukha-ādīn a-pracetanān | jalpa-saṃsargiṇaḥ kutaḥ | na akṣaiti na kiñcid etat. tasmād eka-upakārake artho bāhyaś ca kevalaḥ | eka-ākāra-mati– abhivyakta-caitanya-śarīra-lakṣaṇa-puruṣa-pratijñata-tattva-nityatā-adhikaraṇa-śabda-liṅgatvam. na ca yatra pradeśa-mātraṃ tatra a-samudāyaś ca sādhyaḥ syāt. tathā ca – -abhāve kṛtakatvasya a-sambhavaḥ, yathā anityatva-abhāvaḥ kṛtakatva-a-sambhavo yathā śrutau niviśamāno yadā ekaḥ sādhyate kiṃ na yat kiñcit kṛtakaṃ tat sarvam anityam, yathā yat kiñcit kṛtakaṃ tat sarvam anityam, yathā yathā – yat sat, tat sarvaṃ kṣaṇikam, yathā ca nir-ātmānaḥ prāṇa-ādy-abhāvena vyāptāḥ. lakṣaṇa-antaraṃ vā vaktavyam. sarve ’pi darśane ’pi vyatireka-asiddher na sidhyati. ’rtham upalambhayati. kvacit prakāśe ’pi -mātra-gataṃ ghaṭatva-ādi-śūnyeṣu pradeśeṣu -yogya-deśatā-ādibhyaḥ karaṇānām atiśayāt. bhidyate. yad apy udaka-āharaṇa-ādikam ekaṃ bheda-vat sambandha-abhāvāt parasparaṃ prāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād arthaḥ, tataḥ kvacid a-pratipatteḥ. tathā vyaktir ekā eva vṛkṣaḥ syāt, bhavatu nāma sā a-parisamāpta-tad-arthā viplava eva -kāryās tat-kārya-codanāyāṃ tad-anya-bhedena sat kṛtakaṃ vā, tat sarvam anityam, yathā -antaraṃ sādhya-dharma-sāmānyaṃ samāviśad antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva vā, yaś ca evam, sa sarvo ’nityaḥ, yathā – yat sat tat sarvam anityam, yathā || tathā anubhūta-smaraṇam antareṇa ’pi nāma-sāmyād eka-viṣayatvam apy ayuktam. -yogyatvena utpattir vyaktir iṣyate ||234|| apy ayaṃ prasaṅgaś caitanyeṣu ca. na ca -prāṇa-ādimattva-prasaṅgād iti, nir-ātmakeṣu a-tad-āgamebhyo na tatra pratītir ākāśād iva vyāpi-nityatvād upalambha iti cet. ka idānīṃ nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca vā iti nirloṭhita-prāyam etat. kuḍya-ādayo ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo 53|| nir-apekṣo bhāvo vināśe. sa-apekṣatve hi 4ab) nir-apekṣo bhāvo vināśe. sa-apekṣatve hi prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ syāt. adṛśya-anupalambhād abhāva-asiddhau syāt. adṛśya-anupalambhād abhāva-asiddhau -sāmānya-viśeṣatā | bheda-sāmānyayor yadvad api kadācic citta-santateḥ | vahny-ādi-vad ity uktam. pratiṣiddhe ca vyāpi-nityatve. yadi tattvaṃ pratīyate | prameyatvād sāmarthyāc ca jñāna-utpatter nityaṃ jñāna-janana-yogya-kṣaṇa-antara-utpattir eva kumbha-kāreṇa mṛd-vikārasya kasyacit | kumbha-kāreṇa mṛd-vikārasya kasyacit | ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa na sidhyataḥ || anyatra a-dṛṣṭa-rūpasya uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo -upalambhanāḥ kārakā eva kulāla-ādi-vad pradeśa-viśeṣa upalabdhi-lakṣaṇa-prāpto hi teṣāṃ tat-sambandhitā api na sidhyati. -ślokāḥ. anumāna-virodhe ’pi, yathā – nityo

grāhyam, sandigdha-viparyasta-rūpayor iṣṭa-an-iṣṭa grāhyasya sāmānyasya an-arthakriyā-yogyatvād agrāhyāḥ samāś cet (108abʼ) nanu samānā iti grāhyān āha na tasya api sakṛd yukto dvaya-grahaḥ grāhye ’sti śabdānāṃ yojanā iti vivecitam || grāhye na upakāras tato ’pare | dṛṣṭe tasminn agrāhye bheda-abhāva-prasaṅgataḥ || su-upalakṣeṇa ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, ghaṭa-anyatara-sadvitīyo ghaṭa iti pratijñām ghaṭa-abhāvaḥ. tādṛśe kevale pradeśe ’bhāva eva ghaṭa-abhāvas tad-anya-bhāvād iti ghaṭasya ghaṭa-ākāśayor iti darśanīyam. na hy anyathā ghaṭa-ākāśayor iti darśanīyam. na hy anyathā ghaṭa-ādayaḥ. tatra api śakyam evaṃ vyañjakaghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī. ghaṭa-ādayaḥ, śabdaś ca kṛtaka iti kṛtakatvasya ghaṭa-ādayaḥ. saṃś ca śabda iti. tathā – ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau ghaṭa-ādayo bhāvāḥ kṛtrimā a-kṛtrimā prasajanti, ghaṭa-ādayo vyatireka-viṣayā iti cet, na evaṃghaṭa-ādy-anupalabdheḥ. sā iyaṃ niyamena ghaṭa-ādy-utpattau kathaṃ teṣu bhinna-deśa-dravya ghaṭa-ādi-kāraka-dharmasya ca karaṇeṣu dṛṣṭeḥ. ghaṭa-ādi-kāryam, tad api prati-dravyaṃ bhedād ghaṭa-ādi-vad ity uktam. api ca, yam ātmānaṃ ghaṭa-ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve ghaṭa-ādi-śabdānām api. yā api kvacit prakaraṇe ghaṭa-ādi-śabdeṣv artha-antara-vyavacchedaḥ, atha ghaṭa-ādi-śabdeṣu. tādṛśo jñeya-ādi-śabdeṣv api ghaṭa-ādi-śabdaiḥ kṛta-samayāḥ. tathā kāraṇaghaṭa-ādiḥ, san kṛtako vā śabda iti. atra api na ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ – na ghaṭa-ādir iti. atra vyāpti-sādhanaṃ viparyaye ghaṭa-ādir iti śuddhasya svabhāva-hetoḥ prayogaḥ. ghaṭa-ādiṣu | na pratyayo ’nuyaṃs tac ca ghaṭa-ādiṣv api prasaṅgāt. tatra dṛṣṭa-virodhād a ghaṭa-ādiṣv api yukti-jñair a-viśeṣe ’-vikāriṇām | ghaṭa-ādiṣv api sarva-ātmanā anvayo ’-vaiśvarūpyaghaṭa-ādiṣu dṛṣṭa-a-dṛṣṭeṣu prāṇa-ādy-a-darśanāt. ghaṭa-ādiṣu. na vai śabda-svabhāvo niyato ’rtheṣu, ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ tathā an-iṣṭer iti ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśaghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady api ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yena ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-abhāvena ghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇa-āder aghaṭa-ādīnāṃ nairātmya-asiddheḥ prāṇa-āder aghaṭa-ādīnāṃ parasparam ||178|| vyatireke ca ghaṭa-ādīnāṃ vinivṛttir na tāvatā || a-nivṛttighaṭa-ādīnāṃ vyañjaka-antara-sambhavād a-doṣaḥ. ghaṭa-ādīnāṃ sa-ātmatvaṃ kiṃ na mīyate || anghaṭa-ādīnām a-grahaṇa-āpatter an-āloka-apekṣaghaṭa-ādīnām abhivyaktiḥ. anyathā anapekṣya tadghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tatghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tatghaṭa-ādau na iti kutaḥ. tena a-jñāta-vyatirekasya ghaṭa-ādau na iti vā kutaḥ | a-jñāta-vyatirekasya ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthya ghaṭa-ādau. pratyabhijñāna-ādayo ’pi siddhighaṭa ity anupalabdhi-prayogaḥ. tathā svabhāvaghaṭa ity api ca rūpa-ādaya eva bahava ekaghaṭa iti, abhighāta-sahatvaṃ paśyato bhrāntyā

ghaṭa NB_03035 PV_02101 VN_00801 VN_00704 V1_01206 V1_01205 V3_06209 SV_06810 VN_02012 V1_01201 NB_03035 SV_14201 PV_03006 SV_00216 V2_05607 NB_03036 VN_00720 V3_05011 SV_13013 V3_09409 VN_01409 PV_04036 V3_01713 SV_07907 NB_03124 V3_13304 NB_03126 VN_02603 V3_13301 V3_04011 HB_02911 V3_01606 PV_02100 SV_06813 VN_00808 VN_02702 V3_01406 V3_09312 VN_01608 VN_01611 V3_09402 NB_02012 VN_00813 VN_00608 PV_03382 V3_04013 HB_02906 SV_09117 NB_03120 VN_01221 V3_09403 SV_07702 VN_01610 V1_01002 PV_03491 PV_02281 PV_03497 SP_00018 V1_03111 V3_12603 SV_03012 PV_03140 VN_01304 V1_03101 PV_03305

611

upalabhyate ca atra upalabdhi-lakṣaṇa-prāpto -vyavacchede ghaṭa-śrutiḥ || ato na rūpaṃ -bheda-upagamāt. yady anya eva rūpa-ādibhyo -śabda ekasmin samudāye vācye eka-vacanaṃ varṇa-pratyavabhāsanāt | (11ab) na hy ayaṃ api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ -bhāvāt, kiṃ tarhi yo ’yam upalambho na asti -artham ekam ayaṃ lokaḥ śabdaṃ teṣu niyuṅkte -adhikaraṇa-śabda-ghaṭa-anyatara-sadvitīyo abhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ -prāpto ghaṭa ity ukte sāmarthyād eva na iha -asiddheḥ. tathā hy agninā kāṣṭhaṃ daṇḍena samaya-ābhoga-ādy-antar-aṅga-anurodhataḥ | ’yaṃ śiṃśapātvāt, pradeśa-viśeṣe kvacin na eva liṅgāni. yathā pradeśa-viśeṣe kvacin na sa upalabhyata eva. na tathā atra tādṛśo na icchāmaḥ, api tv a-bhinnānāṃ rūpa-ādīnāṃ te kiñcid atiśāyayanti iti. api tu na sarve te kañcid atiśāyayanti iti. api tu na sarve iti cet, tat kim idānīm a-krama-abhivyakter pūrvakān mṛt-piṇḍa-dravyāt kāraṇād uttarasya jāḍya-cintitam || tulyaṃ nāśe ’pi cec chabdadvayor ekasya apy an-abhyupagamāt. śabdasyāt. vyaṅgyā ca sā evaṃ prasajyate pradīpaśabdo ’-mūrtatvāt. karma-vat parama-aṇu-vad iṣṭa-puruṣa-vat. anityaḥ śabdaḥ kṛtakatvād iṣṭa-puruṣa-vat. anityaḥ śabdaḥ kṛtakatvād -ātmā svayam aindriyakatvād anityaḥ śabdo śabdo ’-mūrtatvāt karma-vat parama-aṇu-vad bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇaeva iti cet, nanu tasya eva kaivalyam iti śrāvaṇa-ādy api iti na aindriyam. tathā | tat-samāna-phalā a-hetu-vyavacchede tatra ghaṭasya rūpa-ādaya ity api svarūpasya buddhau samarpaṇam. ayaṃ punar -vikalpena pratijñā-antaraṃ karoti, yathā -lakṣaṇa-puruṣa-ghaṭa-anyatara-sa-dvitīyo yām ayaṃ jantur adhyakṣam adhyavasyati -svabhāva-niyamaḥ. api ca, yadi mṛt-piṇḍe tad-rūpasya ca prāg asattvāt, kathaṃ sarvasya abhāvāt. evaṃ tarhi sā eva avasthā yathā – na pradeśa-viśeṣe kvacid -upagamo na yuktaḥ. tan na rūpa-ādibhyo ’nyo -viṣāṇam, rūpaṃ sa-nidarśanaṃ sa-pratigham, grahaḥ | kulāla-ādi-vivekena na smaryeta utpatty-āder na sambhavati. na kaścid anityo -saṃsṛṣṭo ’nya-bhāvaḥ. tad-darśanād eva asya na asti iti niṣedhaḥ, kiṃ tarhi na iha tatra asti. tad yathā – kvacid a-vidyamāno prādur-bhāvaḥ, kiṃ tarhi mṛd-ātmā eva kaścid avasthitaḥ paryanuyojyaḥ. san vā na -ādi-vat. tatra yadi sva-āśraya-mātra-gataṃ iti cet, tasya eva tad-arthakriyā-ādi-bhāve rūpa-viveka-sambandhayor a-pratibhāsanena -dhvani-śruteḥ | a-vicchinna-ābhatā na syād -a-śaikṣa-adhikas tataḥ | parārtha-jñānaanyayā buddhiḥ sarvā syād vitatha-arthikā || mithyā-arthā ghaṭitān iva || bhinne kā niyamaḥ, tat sādhanam. na ca iyam arthaity uktaṃ vārttike. buddhi-kṛtā ca ca aparāparāsv eva śaktiṣv a-paryavasānena | cakra-bhrāntiṃ dṛśā dhatte na dṛśāṃ -saha-utpatty-ādi-prasaṅgāt. na ca tattvaṃ pratilabhate. tatra arthena -niyamaḥ siddhā sā tat-prasādhanā || arthena

ghaṭayaty ghaṭa ity ukte sāmarthyād eva na iha ghaṭa iti ghaṭa ity eka-adhikaraṇā śrutiḥ | bhedaś ca ayaṃ ghaṭa ity ekaḥ syāt, kiṃ syāt. astu, pratyakṣasya ghaṭa iti. jāti-śabdeṣv arthānāṃ pratyekaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam, ghaṭa iti jñāne varṇa-pratyavabhāsanāt | (11ab) ghaṭa iti, tata eva abhāva-upalambhāt, tac ca ghaṭa iti. te ’pi sajātīyād anyataś ca bheda-aghaṭa iti pratijñām uparacayya dvādaśa-lakṣaṇaghaṭa iti pratipadan na pratyakṣī bhavitum arhati. ghaṭa iti bhavati. tathā vaidharmyavat-prayoge ghaṭa iti vināśa-hetavo bhāvānāṃ dṛśyante. anvaya ghaṭa-utkṣepaṇa-sāmānya-saṅkhyā-ādiṣu dhiyo gatāḥ ghaṭa upalabdhi-lakṣaṇa-prāptasya anupalabdheḥ. ghaṭa upalabdhi-lakṣaṇa-prāptasya anupalabdheḥ, ghaṭa upalabhyata ity ukte sāmarthyād eva na iha ghaṭa-kambala-ādiṣu nānā-arthakriyā-śabda-virodhāt ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ. ghaṭa-kṣaṇāḥ sarvasya indriya-vijñāna-hetavaḥ. ghaṭa-dadhy-ādir anekaḥ, ko vā virodhaḥ karmaghaṭa-dravyasya kāryasya utpattau mṛd-dravyaṃ ghaṭa-bhedena kalpane | na siddhena vināśena ghaṭa-bhedena kalpane ’nityatāyām api tulyam iti ghaṭa-vat. kathañcit tat-pratipattim antareṇa ghaṭa-vad iti. ete dṛṣṭānta-ābhāsāḥ sādhyaghaṭa-vad iti. tathā viparīta-anvayaḥ – yad ghaṭa-vad iti. tathā viparīta-anvayaḥ, yad ghaṭa-vad iti bruvan sāmānyena upadarśana-mātreṇa ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś ca ghaṭa-vad utpatty-āder na sambhavati. na kaścid ghaṭa-viraha ucyate. sa ca iha liṅga-bhūtaghaṭa-śarīrayor anyatarad artha-antara-bhūtam iti ghaṭa-śrutiḥ || ato na rūpaṃ ghaṭa ity ekaghaṭa-svabhāvā rūpa-ādaya udaka-dhāraṇa-viśeṣaghaṭo ’-mūlya-dāna-krayī, yaḥ svarūpaṃ ca na ghaṭo ’-sarvagato ’nitya eva śabdo ’py aghaṭaḥ, an-utpalatvāt, kuḍya-vad iti. ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy ghaṭo ’sti, kathaṃ tad-avasthāyāṃ na paścād-vad ghaṭo ’sti. na hi rūpa-antarasya sattve rūpaghaṭo ’stu, yathokta-lakṣaṇatvād asya. sa ca ghaṭaḥ, upalabdhi-lakṣaṇa-prāptasya anupalabdher ghaṭaḥ. evaṃ tāvan na buddhi-vyapadeśābhyāṃ sattā ghaṭaś ca iti. na hi sa-nidarśana-ādi-śabdā nānāghaṭas tataḥ || yasmād atiśayāj jñānam arthaghaṭaḥ, tatra api vyakti-tiro-dhānād iti cet, aghaṭo na asti iti bhavati. kathaṃ tasya eva liṅga ghaṭo na idānīṃ na evam ity uktau na anena ghaṭaḥ. na upalabhyate ca upalabdhi-lakṣaṇaghaṭaḥ. na hy ekas trailokye mṛd-ātmā, pratighaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva ghaṭatva-ādi-śūnyeṣu pradeśeṣu ghaṭa-ādy-utpattau ghaṭatvāt, tad-rūpasya ca prāg asattvāt, kathaṃ ghaṭana-ayogāt kṣīra-udaka-vad a-tad-vedini. ghaṭanaṃ ca nirākṛtam || vicchinnaṃ śṛṇvato ’py ghaṭanaṃ tasmāt tac-chāsanaṃ dayā || tataḥ ghaṭanaṃ yac ca bhāvānām anyatra indriyaghaṭanā a-bhinne kārya-kāraṇatā api kā | bhāve hy ghaṭanā artha-sārūpyād anyato jñānasya sambhavati. ghaṭanā asatsu kena nivāryate. sad-asad-ubhaya-an ghaṭanāt, sa ekas tābhiḥ kadācid apy a-gṛhītas ghaṭanena sā || kecid indriya-jatva-āder bāla-dhī ghaṭaṃ mṛd-ātmānaṃ ca kaścid vivekena ghaṭayaty enāṃ na hi muktvā artha-rūpatām | ghaṭayaty enāṃ na hi muktvā artha-rūpatām | anyaḥ

ghaṭayati V1_03112 V1_02401 SV_11621 PV_03499 PV_03482 V3_00702 VN_02620 V3_01601 V3_01512 NB_03023 PV_02102 PV_03035 VN_01217 VN_01220 HB_01112 SV_06812 V3_01608 HB_02817 V3_01509 V3_01505 V3_03509 PV_04113 SP_00017 VN_02605 VN_00824 PV_04213 V3_01708 SV_06120 SV_06122 SV_06120 V3_01613 PV_03330 VN_04213 PV_04032 SV_14323 SV_14320 PV_02229 SV_11102 PV_02131 SV_16713 SV_14518 SV_14612 VN_05818 VN_01819 VN_02010 VN_05402 PV_03036 VN_04615 V1_01510 VN_02017 VN_05307 SV_05712 SV_08407 SV_01110 V1_00109 SV_04124 V3_10603 HB_02816 V3_00401 V3_13301 V3_04607 HB_02014 SV_04702 PV_03228 PV_03168

ca

612

bhedakam api indriya-ādy-arthena etad tāṃ tu sārūpyam āviśat sarūpayantaṃ svabhāvaṃ kutaścit svayam utprekṣya vivecitam || vicchinnaṃ paśyato ’py akṣair -rūpeṇa prakāśate || yathā pradīpayor dīpaanityaḥ śabdo nityo vā iti. na hy atra śabdakṛte dharma-bheda-vikalpāt sāmānyaeva tathā ucyeta. anyatara-vacana-sāmarthyād anyathā vipratiṣiddham etad vacanaṃ syāt, upalabdhi-lakṣaṇa-prāptasya sata upalabdhir jāti-samudāya-abhidhānayoḥ || rūpa-ādayo bhavet || upacārāt tad iṣṭaṃ ced vartamānabhedaḥ, yathā mṛd-ātmani prādur-bhavato tena a-virodha iti cet, na vai mṛd-ātmani yathā mṛt-piṇḍa-kulāla-sūtra-ādibhyo bhavato a-bhedāt tato ’-viśeṣeṇa pratīyante. tatra sa ca na śarīrasya, an-anvaya-śaṅkayā, na tathā ca – ghaṭa-abhāvas tad-anya-bhāvād iti vā. ito ’pi na anyatara-artha-antara-bhāvaḥ, tad-dūṣaṇam api. tathāvidhasya ca dehasya bādhyate. tad-yogyatā-balād eva vastuto tayā || tad-yogyatā-balād eva vastuto | vikalpā darśayanty arthān mithyā-arthā api nityasya aindriyakatve ’py anitye a-dṛṣṭā saty udaka-dhāraṇa-ādy-arthakriyā -asattvaṃ pratīyate || yasya hetor abhāvena viśeṣa-sthiteś ca deha eva pratyayaḥ, na yathā ghaṭena udakam ānaya iti. yadi udakam ānaya ity eva vaktavyaṃ syāt, na vyāhārasya avadhāraṇa-nāntarīyakatvāt, yathā -bhojane. vikalpa-viṣayatvād asya. tatra hi -vedinī || tasyāś ca artha-antare vedye durnigrahasthānam iti kapola-vādita-kakṣa| ātmā paraś cet so ’siddha iti tatra iṣṭapratyujjīvati iti cet. na, hantus tadpunaḥ kāṣṭha-ādīnām unmajjanaṃ syāt. hantṛsarvasya keśa-ādiṣu kalevarāt || cyuteṣu savinivartayituṃ śakyaḥ. śrotriya-kāpālikadharmasya pāṭave || kṛpā-ātmakatvam abhyāsād -ādi-vākyasya bhūta-viśeṣe yathā-abhimataṃ etan manda-buddhayaḥ kvacit tathā darśanād svayam eva na bhavati ity uktaṃ syāt. na vai uttare vyarthaṃ tad-ajñāna-kramaśāstra-āśraya-vyāja-ādibhiḥ prakṣepo -vyājena sakala-vaiśeṣika-śāstra-artha-arthe ’nubhāṣaṇe vādi-vacana-anukrama-āropitayoḥ sadā | siṃhe māṇavake ca iti śabdasya su-prayogād eva svarga-modana’numānād anveti iti cet, jitaṃ jaḍair jaya-ādīnām ayuktatvāt. bhavaty eva nāṭaka-ādi-artha-vivaraṇa-vyājena prasaṅgād aparāparaṃ | (110b) vastuno ’-dṛṣṭeḥ pratiṣedhāc -yogyatā a-yogyatā ca iti vakṣyāmaḥ. sa -pratipakṣeṇa. yady a-dṛṣṭi-phalaṃ tac dvividhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ svabhāva-bhedāt svarūpa-hānam. dhrauvyāc sandigdho bhūta-saṃhāto ’gni-siddhau. yathā -siddhāv a-samudāyaś ca sādhyaḥ syāt. tathā na atiśete, a-pratyayatvāt. uktaṃ ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ -pṛthag-bhāva-abhāvāt, kārya-dvaividhyaṃ ʼ) arthakriyāsv iti tatra śabdo niyojyate. sa vastv-antara-a-bhedād guṇa-āder bhedakasya anvayinaḥ kāryam arthena anvayinā sa

ghaṭayati, tatra pratyāsatti-nibandhana-abhāvāt. ghaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ ghaṭayed iti te ’pi tathā syuḥ. na ca cyavanaghaṭayed yadi kalpanā | arthasya tat saṃvitteś ca ghaṭayoś ca tad-āśrayaḥ | vyaṅgya-vyañjakaghaṭayoḥ śabda-ākāśayor vā vāstavī pratyāsattiḥ, ghaṭayoḥ sarvagatatva-a-sarvagatatva-dharmaghaṭasya api sa iti virodhaḥ. itaś ca na sāmānyaghaṭasya ātmanā tad-bhāva-artha-antara-bhāvaghaṭasya ity anupalabdhi-prayogaḥ. asaty ghaṭasya iti tat-sāmānya-upasarjanāḥ | tac-chakti ghaṭasya kā | pratyāsattir abhāvena yā paṭa-ādau ghaṭasya tasmād a-bhedaḥ, bhedaś ca viparyaye ghaṭasya prādur-bhāvaḥ, kiṃ tarhi mṛd-ātmā eva ghaṭasya mṛt-piṇḍād a-mṛt-svabhāvebhyo vṛkṣaghaṭasya rūpa-ādaya ity api ghaṭa-svabhāvā rūpaghaṭasya, virodhād iti sāmānyena api na ghaṭasya sarvatra sarvadā abhāvaḥ syāt. na, ghaṭasya svato ’rtha-antara-bhāvasya anghaṭād artha-antara-bhāva-an-abhyupagame ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi ghaṭito dhvaniḥ | sarvo ’syām a-pratīte ’pi ghaṭitān iva || bhinne kā ghaṭanā a-bhinne kāryaghaṭe darśanāt saṃśayitaḥ syāt. jāḍyāt ghaṭe dṛśyamānā, a-dṛṣṭā api tantuṣu prāvaraṇaghaṭe prāṇo na dṛśyate | dehe ’pi yady asau na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe vā ghaṭena añjalinā vā udaka-ānayanaṃ yathāghaṭena iti. tathā paṃśunā vā anyena vā yena ghaṭena udakam ānaya iti. yadi ghaṭena añjalinā ghaṭena eva sa-dvitīyo dehena eva vā iti na ghaṭau vedya-vedakau | a-vedya-vedaka-ākārā yathā ghaṭṭitakam ity-evam-ādīnām api vācyatvāt. parṣat ghāta-kṛt || sādhanaṃ yad-vivādena nyastaṃ tac ghāta-hetutvāt. na brūmo vināśa-hetor agni-daṇḍaghāte caitra-a-punar-bhavaḥ | yathā atra apy evam ghṛṇā buddhir jāyate ’nyatra sa-spṛhā | samavāyaghṛṇā-vat. yatnaś ca prāpya-nivartyayoḥ ghṛṇā-vairāgya-rāga-vat | niṣpanna-karuṇā-utkarṣa ghṛta-ādi prakṣiped ity ayam arthaḥ, na punaḥ śva ghoṣa-mātra-vipralabdhā nāśaṃ guṇaṃ tasya ca ghoṣa-sāmyād viṣaya-antara-dṛṣṭo vidhiḥ sarvatra ghoṣaṇa-śloka-pāṭha-ādinā kālaṃ gamayan kartavya-a ghoṣaṇaṃ ca para-vyāmohana-anubhāṣaṇa-śaktighoṣaṇam, nityaḥ śabdo ’nityo vā iti vāde dvādaśa ghoṣaṇaṃ vyartham iti, na kāryam eva dūṣayatā ghoṣaṇā apy asti laukikī || yatra rūḍhyā asadghoṣaṇā vacana-mātram. na ca evaṃ-vidhān āgamān ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py avadheya ghoṣaṇe ’rtha-antara-gamanāt parājaya iti cet, ghoṣayet, vivāda-āspadaṃ ca jijñāsitam arthaca (110c) na hi dṛśyaṃ vibhāgena aca (166cʼ) arthakriyā-yogyo ’rtho na anveti yo ca (16c) yadi tena vipakṣe ’-darśanaṃ khyāpyate. ca (1a) iti. na hy ābhyām arthaṃ paricchidya ca (75dʼ) sāmānyasya an-upakārataḥ ||75|| ca – iha nikuñje mayūraḥ, kekāyitād iti tadca – ghaṭa-abhāvas tad-anya-bhāvād iti ghaṭasya ca – na kārya-svabhāva-anupalambha-viśeṣebhyo ca – rāga-ādimān vacanād rathyā-puruṣa-vad ityca – vyāvṛtti-niścaye viśeṣasya vyavacchedaca – sahakāri-sañjanita-viśeṣa-paramparā-utpattica | (94ʼb) sākṣān na yojyate kasmāt (94c) yadi ca | a-grahād eka-buddhiḥ syāt paśyato ’pi ca | an-anvayī dhiyo ’-bhedād darśana-abhyāsa-

ca PV_02029 PV_02237 PV_02207 PV_03206 SV_07320 PV_03091 PV_04190 V2_05008 SV_16121 PV_02159 PV_02241 PV_02136 PV_04271 PV_02118 PV_02158 PV_04241 PV_02066 PV_02117 HB_00909 SV_14301 NB_03079 SV_12912 HB_02309 VN_00214 SV_16801 V3_07902 SV_08317 SV_13123 V3_05307 SV_05708 SV_16204 SV_07323 HB_01006 NB_02022 V3_04804 V3_04408 VN_01616 V1_01612 SV_06025 SV_01416 SV_16008 SV_01013 V3_12209 V3_02702 PV_04107 SV_10902 V3_02811 SV_05909 V3_08311 SV_12524 SV_09903 SV_01601 V2_09813 VN_02322 SV_03718 SV_10425 SV_13409 SV_07203 SV_12705 SV_14603 SV_10822 V1_01503 V2_06311 SV_17411 SV_16405

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ca parokṣa-artha-jñānaṃ tat sādhanasya || vṛttimān pratibadhnāti tad doṣān saṃvṛnoti | gṛhyate so ’sya janako vidyamāna-ātmanā iti || pratyekam a-vicitratvād gṛhīteṣu krameṇa -āder iva vyakteḥ saṃskāro na indriyasya tac ca sa-upāyam a-vidhāya a-pidhāya || ayogaṃ yogam aparair atyanta-ayogam eva ayogaṃ yogam aparair atyanta-ayogam eva kārya-kāraṇatā-siddheḥ puṃsāṃ varṇa-kramasya -upādāya śabdaś ca hetv-arthaḥ sva-āśrayeṇa | nir-doṣa-viṣayaḥ sneho nir-doṣaḥ sādhanāni | bahuśo bahudhā upāyaṃ kālena bahunā asya -ātma-saṃvittir bheda-dhī-hetur asya cet tata eva astu janma deha-antarasya | etena bhūta-dharmatvaṃ niṣiddhaṃ niśrayasya viniyamāt ko ’nyas tat-kārya-ātmatayā sa | yathā jala-āder ādhāra iti cet tulyam atra | vikāra-darśanāt siddham aparāpara-janma -rūpatve ca bhāvaṃ na karoti iti syāt. tathā ucyate. na ca abhāvaḥ kāryaḥ. tat-kārī kārya-kāraṇa-bhāva-asiddheḥ. artha-antarasya kasyacit kadācid a-pratipatteḥ. varṇānāṃ sarva-śakti-viraho ’bhāva-lakṣaṇam. na -ayogaḥ, na tasya kvacit sāmarthyam, asti tat-pravṛtter avisaṃvādena vyāpty-asiddheś lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā tato janakasya sthānāt. a-sthāyinaś iti sambandha-abhāva-ādayo ’py uktāḥ. tasya iti sambandha-abhāva-ādayo ’py uktāḥ. tasya tasmād eka-kāryatā eva bhāvānām a-bhedaḥ. sā -abhāvāt. tad-bhāva-bhāvino ’-tad-viśiṣṭasya spaṣṭa-a-spaṣṭa-bhedāt. a-tat-kāriṇaś iti. na, tat-svabhāvasya jananād a-janakasya liṅgasya. vastutas tādātmyāt tadutpatteś atra – yathā asati niṣedhaḥ, a-sapakṣaś tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś svabhāva-sthitāv anupalabdhiḥ. tad-a-sthitiś pratibhāsanād etāvan-mātra-nibandhanatvāc taj-jñāna-hetutayā tad-anya-vyāvṛttyā cet. na, yathokte ’-sambhavāt, sambhavinaś ca tayoḥ pratibhāṃ paśyāmaḥ ānupūrvīm eva tasmād vipakṣe ’-dṛṣṭir a-hetuḥ. na pārthiva-a-loha-lekhya-vat. virodhasya iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ tad-yathā | a-dharma-mūlaṃ rāga-ādi snānaṃ ’pi yathā rāga-ādi-rūpaṃ tat-prabhavaṃ -arthena anumānena āptābhyāṃ prasiddhena pratipadyeta saṅkete. a-pratipattau -pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti -utsava-ādayaś ca anādayaḥ. nāstikya-vacāṃsi utpattau vā ekatva-hāneḥ. tad-ātmanaś ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt, tādṛśāṃ ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ tattva-a-prakhyāpanād a-doṣa-udbhāvanāc artha-antara-svabhāvatve ’tiprasaṅgaḥ. tathā sa-dṛṣṭāntatve vā anavasthā-prasaṅgaḥ. tathā pūrveṇa aparasya a-pratisandhānāt, eka-aṃśāc sā anyā cet tām eva sa āśrayaḥ karoti. sā paśyāmaḥ, dvitīya-varṇa-pratibhāsa-vat. na syād ubhayatra vidheḥ prādhānyāt. evaṃ -rāga-ādi-buddhīnām. a-tathā-abhimatānāṃ -ayogāc ca. buddhir atra vivarteta, sā -anantaratvād utpannaṃ pratyakṣī-bhavati. na ||333|| virodham a-samādhāya śāstra-arthaṃ 0ab) na hy a-kṛtakānāṃ prayogaḥ sambhavati na

ca | abhāvān na asty anuṣṭhānam iti kecit ca | ātmany api virāgaś cen na idānīṃ yo ca | eṣa prakṛtir asyās tu nimitta-antarataḥ ca | na citra-dhī-saṅkalanam anekasya ekayā aca | pratipatter a-bhinnatvāt tad-bhāva-abhāvaca | pramāṇa-uktir niṣedhe yā na sā nyāyaca | vyavacchinatti dharmasya nipāto vyatirecakaḥ ca | vyavacchinatti dharmasya nipāto vyatirecakaḥ ca | sarvo varṇa-kramaḥ pumbhyo dahana-indhanaca || a-vinirbhāga-vartitvād āśrayo ’yuktam ca || etāvad eva ca jagat kva idānīṃ sa virajyate ca || gacchanty abhyasyatas tatra guṇa-doṣāḥ ca || tasmāt svato dhiyor bheda-siddhis tābhyāṃ ca || tasmān na hetu-vaikalyāt sarveṣām antyaca || niṣedhān na pṛthivy-ādi-niśritā dhavalaca || nairātmyād api tena asya sandigdhaṃ ca || pratikṣaṇa-vināśe hi bhāvānāṃ bhāvaca || śarīrād yadi taj-janma prasaṅgaḥ pūrva-vad ca a-kartur a-hetutvam iti na vināśa-hetuḥ kaścit. ca a-kāraka eva ity anapekṣaṇīya ity uktam. ca a-kāraṇasya nivṛttau na vacana-āder nivṛttiḥ. ca a-krameṇa a-pratipatteḥ kuto ’-kramam ekaca a-kṣaṇikasya kvacic chaktiḥ, kramaca a-kṣaṇike sa iti pravartamānam a-sāmarthyam ca. a-gatyā ca idam āgama-lakṣaṇam iṣṭam. na ato ca a-gamakatvam iti kiṃ kasya sādhanam, yadca a-janakatvād eka-sthitāv api kārya-utpattiḥ ca a-jñeyatvam. upakārād eva jñāna-utpatteḥ. ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ. ca a-tat-kārya-viśleṣaḥ (110a) eva tad-anyasya ca a-tat-kṛtau sarvatra kārya-kāraṇa-bhāvaś ca ca a-tat-saṃskārakatvāt. na evaṃ vyakter ca a-tat-svabhāvatvāt. ata eva tayor avasthayor ca. a-tat-svabhāvasya a-tadutpatteś ca tatra aca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe ca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad ca a-tattvam. paraspara-svabhāva-a-sthitayor iva ca a-tattvasya. vastv-abhāve ’pi śābda-pratibhāsa ca a-tathābhūtān api tathā-adhyavasitān aca a-tal-lakṣaṇatvāt. viruddhāvyabhicāry aca a-tulyām. na ca kāraṇa-a-bhede kārya-bhedo ca a-darśana-mātreṇa vipakṣe ’vyabhicāritā | ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathāca a-dharma-śodhanam || śāstraṃ yat siddhayā ca a-dharmam abhyupagamya tat-prahāṇāya snānaca a-nirākṛto ’bhyupagamo hetum apekṣate. ca a-parihṛta-tad-anya-niveśinaḥ śabdād aca a-paśyato ’nunaya-pratigha-abhāvāt. ayoniśoca a-pūrva-para-loka-ādy-apavādīni. na hi tāny an ca a-pracyutasya tad-utpādanaṃ prati vaiguṇyaṃ ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni dṛśyaca a-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśyaca. a-pratipakṣāyāṃ ca pakṣa-siddhau kṛtāyāṃ jetā ca a-pratipattiḥ. evaṃ ṣaṭ-padārtha-varga-ādayo ca a-pratipattiḥ. tasmān nir-upākhya-abhāvaca a-pratipatteḥ, tad-vyatirekī hasta-sañjñāca a-pratibaddhā sāmānya iti kiṃ sāmānyasya ca a-pratibhāsamānaṃ grahaṇe grāhyatayā iṣṭam ca a-pratiṣedhāt kasyacit paryudāso ’pi kvacin na ca a-pratyakṣatā, yathā śabda-ādi-rūpaca a-pratyakṣā vivṛttā api na prakāśeta. na ca ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ ca a-pradarśya saḥ | satya-arthaṃ pratijānāno ca a-prayuktebhyaḥ phalam iti prayogāt phalam

ca VN_04708 PV_04167 V1_04102 V3_03110 V1_03304 V1_03303 SV_04815 SV_08323 SV_06526 VN_01212 V1_02511 SV_05505 HB_02909 SV_04212 SV_06503 SV_14707 SV_11611 HB_03110 V3_11910 SV_11822 V3_10709 SV_15226 NB_03077 V1_04305 SV_15606 SV_05106 SV_13017 V3_05101 HB_02511 SV_15903 PV_03516 PV_03189 SV_10702 V3_06910 SV_12002 SV_07006 SV_17325 PV_03424 V3_06305 SV_14116 SV_09917 V2_07814 SV_07712 SV_04410 SV_10013 SV_14420 V1_02910 PV_03505 PV_03194 V1_01903 PV_03192 PV_03460 PV_03493 SV_14314 HB_02015 SV_11119 VN_05608 VN_03221 PV_04201 HB_03620 SV_04209 V1_02002 VN_05115 V1_01009 SV_16608

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vā, guṇa-atiśaya-abhāvāt. veda-rakṣa-ādikaṃ -ādau sarva-asiddhe ’pi sādhyatā || sarvasya kiṃ tarhi tad-upalambha-sattayā. sā vastu-bala-pravṛttena pramāṇena sva-vacanena -viṣayatve dvayaṃ vyartham. krama-bhāvaś kriyā-sādhanayor viṣaya-nānātva-virodhāc avaśyaṃ śabdena vyavacchedaś codanīyaḥ. sa yan na bhavati tat tasya eva vaikalyāt. na ākāra-bheda-āśrayatvād bhedasya, tasya yojyate. eṣa hi bhāvānāṃ bheda etad-virahaś sato ’py asad-a-viśeṣāl laiṅgika-upabhogasya artheṣv asti. anyatra bhedād a-bhedinaḥ. sa an-anvayāt. pratijñā-artha-eka-deśatvāc anityatva-ādy-a-pratīter a-tādrūpyam, teṣāṃ śabdānāṃ buddhi-viplava-viṣayatvāt. tatra iti na kaścit kutaścid anyaḥ syāt. evaṃ śabdasya artha-antare vaiguṇyam arthānāṃ abhāva-vyavahāra-sādhanī iti viśeṣaṇaṃ yathāsvam indriya-viṣayau hetū. pūrvakaṃ dharma-bhedas tu syāt pūrva-ukta-krameṇa. sa bādhaka-bhāve hy apara-abhāvo niścīyate. na tatra tasya a-sambhave pramāṇaṃ paśyāmaḥ. na vaktṛtva-sarvajñatvayor na sambhavati. na bhāsamānasya nīla-ādes tat-saṃvidaś etat. a-vyatireke ca varṇā eva mantraḥ. te anyasya ca bhinna-bhāva-utpatter vibhramasya vā anyasya sarvadā syād ity uktam. te nityaṃ jananam a-jananaṃ vā anyathā syāt. te na aparam, tasya eva tatra śakter anyasya tadā śrotreṇa kañcid arthaṃ vibhāvayāmaḥ. na kaścid anyathā arthasya sannidhau || na -siddhy-artham iṣyate samaya-smṛtiḥ | bhedaś yathā-abhiniveśam a-tattvāt, yathā-tattvaṃ yathā-abhiniveśam a-tattvāt, yathā-tattvaṃ -ayogāt. an-āśrito hy evaṃ syāt. tathā -upakāriṇām a-pratibandhāt, a-pratibaddhasya dṛṣṭa-vad a-dṛṣṭa-taṇḍula-pāka-sādhana-vac mātreṇa kaścid bhedo vivecakaḥ | vivekinī na iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś dhvaninā an-ātyantikena bhavitavyam. sa cet. na vai janma nāśi-svabhāvasya hetur na cet, na vai janma nāśi-svabhāvasya hetuḥ, na udvoḍhuṃ samartho ’nyatra jāḍyāt. api ca na dharmitayā vyavasthāpya pradarśyate. tāvatā tasya kiñcid iti. tad-a-tad-rūpa-a-karaṇāc tayor vastu-dharmatvāt. vināśasya tasmāt pratyakṣa-ābhāsaḥ. viplavaś vinā | sa eva ayam iti jñānaṃ na asti tac || sañcitaḥ samudāyaḥ sa sāmānyaṃ tatra -vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ gamakatvaṃ hi vyapadeśo niyujyate | tac -abhāve dhiyaḥ syāl liṅgato gatiḥ | tac a-vicchinna-vibhramaḥ || vicchinne darśane satā vā tena anyena kiṃ vināśitam. yadi -viśeṣa-paramparā-utpatti-dharmakam anyac sat-kāya-darśana-jāḥ sarva-doṣāḥ. tad eva parān anupratibodhya iti. a-vijñātaṃ api prayoga-darśanād a-sādhana-vākyatvāc svabhāvo ’py eka-deśa-bhāk | sadṛśa-udāhṛtiś iṣṭaḥ, āhosvid a-pradarśita-pratihetuḥ. kiṃ samānam iti pratyeyam atha anyad eva. kiṃ an-adhigata-viṣayatvāt pramāṇasya, anyathā -abhāvāt, evaṃ-prakārānāṃ bhedānāṃ vacane -mano-vijñānayor a-bheda-prasaṅgāt. a-bhede āgama-pravṛttim api na eva sādhayiṣyati. sā

ca a-prayojanam eva a-tat-samaya-sthāyinaḥ. saty ca a-prasiddhatvāt kathañcit tena na kṣamaḥ | ca a-prāmāṇikā na sattā-nibandhanān vyavahārān ca a-bādhitaṃ dṛśya-adṛśyayor viṣayayoḥ, tad ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve ca. a-bhinna-viṣayatve dvayaṃ vyartham. kramaca a-bhinnas tad-anyeṣv iti jāti-dharmo ’py asti. ca a-bhinnasya rūpasya eka-sthitāv api vaikalyam ca a-bhedāt. tad-ātmano ’pi sāmānyasya tadca a-bhedo yathā sukha-ādiṣu śakty-avasthayoś ca ca a-bhogatvād anya-bhoga-vat. liṅga-ayogād ato ca a-rūpaḥ. tam eva eṣā gṛhṇatī tathā viplavata ca a-liṅgatvam. na ca yatra pradeśa-mātraṃ tatra ca a-vastu-dharmatā. na eṣa doṣaḥ. jñānaca a-vastuni vastu-sāmarthya-abhāvāt. tathābhūtaca a-vācyatā ity api kārya-kāraṇa-bhāva eva śabda ca a-vācyatā ity utpanno ’rthaḥ sambandhavān yady ca a-vācyam, anupalabdhi-lakṣaṇa-prāptānām api ca a-viguṇaṃ vijñānam, tasya viṣaya-antaraca a-viruddha eva, na vastu-bhedaḥ. na ca bheda-a ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñānaca a-viruddha-vidhiḥ pratiṣedha-sādhano yuktaḥ, ca a-viruddha-vidher anupalabdhāv apy abhāvaca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ (58cʼ) ca a-viśiṣṭāḥ sarvatra iti sarvadā phala-dāḥ syuḥ. ca a-viśeṣe ’py abhimata-arthakriyā-yogya-a-yogyaca a-vyavahitāḥ pratighātinā anyena anyonyasya ca a-vyavahitāḥ pratighātinā anyena anyonyasya ca a-śakteḥ, tayos taj-janana-itara-svabhāvatvena ca a-śabda-ātmā mantraḥ. pāramparyeṇa taj-jatvāt ca a-sannihita-arthā asti daśā kācid ato dhiyaḥ | ca a-samito grāhyaḥ smṛtis tatra kim arthikā || ca a-samīhitatvāt. tad ayaṃ pravartamānaḥ sarvadā ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ ca a-sambandhaḥ. tasmān na svābhāvikaḥ śabdaca a-sambandhāt. yady apy eka-artha-samavāyināṃ ca a-sādhanam uktam. tad-a-sādhanatva-nyāyaś ca ca a-spaṣṭa-bhede dhīr yamala-ādi-vat || ca a-hetukatvam. anyathā abhāva iti bhāva eva ca a-hetuko ’nya-hetuko vā nityaṃ bhaven na ca ca a-hetoḥ svabhāva-niyamaḥ. tasmān na atra ca a-hetoḥ svabhāva-niyamaḥ. tasmān na atra ca aṃśavat | jahāti pūrvaṃ na ādhāram (152ʼbc) ca aṃśena dharma-dharmiṇor bhedād bhedavatī iva ca akiñcitkaro na apekṣyata iti. kathaṃ kriyāca akiñcittvāt. bhavato hi kenacit saha-bhāvaḥ ca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ ||33|| ca akṣa-je kutaḥ || na ca artha-jñāna-saṃvittyor ca akṣa-dhīḥ | sāmānya-buddhiś ca avaśyaṃ ca akṣa-vijñāna-anantara-pratyaya-udbhavam | tadca akṣa-vyapadeśe ’sti tad-dharmaś ca niyojyatām | ca akṣam artho dhīḥ pūrvo manaskāro ’pi vā bhavet ca akṣād a-vicchinna-adhiropaṇam | na akṣāt sarva ca agni-samudbhavasya vināśa-ākhyasya arthasya ca, aṅkura-ādi-vad a-kṣepa-kāri-indriya-vijñānaca ajñānam ity ucyate. moho nidānaṃ doṣāṇām ata ca ajñānam. vijñātaṃ parṣadā prativādinā yad aca. ata eva na pratijñayā hetor bādhanam. na ca ca ataḥ prayatnād vyakti-janmanaḥ || yanca ataḥ. yady a-sambhavat-pratihetur hetuḥ, aca ataḥ. yadi svalakṣaṇaṃ kathaṃ vikalpasya ca atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya ca atiprasaṅgād ity uktam. paryāya-śabda-kalpo hy ca atīta-anāgata-vastu-prabheda-grahaṇa-a-grahaṇa ca atīndriya-artha-sambaddhā āgama-pravṛttir

ca SV_17529 SV_12712 SV_11012 V3_13102 SV_12417 SV_16933 PV_04210 V3_11808 SV_08802 VN_04212 SV_06805 SV_11817 SV_08626 V3_07401 NB_03035 VN_04704 SV_09915 V2_07812 SV_08221 PV_03198 PV_02157 SV_10003 SV_13226 SV_16914 SV_16826 SV_12305 HB_03411 HB_02907 VN_06305 SV_17101 PV_03460 SV_11116 V3_09412 V1_01804 SV_08914 SV_13518 SV_15823 V2_06902 SV_06610 V3_13104 SV_07207 PV_02122 SV_11517 SV_03504 SV_15627 PV_03132 SV_05404 VN_04514 SV_11628 V3_05312 VN_01403 HB_01213 SV_12524 SV_04211 PV_03371 NB_02027 V3_10813 V2_10110 SV_02010 SV_00514 V2_06007 SV_16421 SV_01616 SV_02003 V2_10106

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yāthātathyānām upadeśa-anapekṣaṇāt. a-jñasya -bhedaḥ kārya-bhedaḥ syāt. sā ca vākyāt. tac puruṣāḥ samyaṅ-mithyā-pravṛttayaḥ, te -śabdatva-sāmānyam indriya-gamyaṃ nityaṃ tat-sambhava-virodha-abhāvād a-nirṇayaḥ. na ca bādhaka-sādhaka-pramāṇa-vṛttī. te a-gatāv a-gatau ca prasidhyati | te hi tayoḥ pratibandhaṃ jānīyāt, tau ekatva-hānir iti yat kiñcid etat. kiṃ eva asya ānarthakyān nigrahasthānatvam. api -dhetūnāṃ sakṛt pratītir yathā syād iti. na iti sa eva sambandho ’vinābhāva-ākhyaḥ. na ayaṃ bhinna-pratibhāsa-ādir viśeṣa eva. na -sāmānyaṃ tatra asiddham iti sādhyate. nanu so ’sad-vyavahāra-viṣayaḥ. na upalabhyate te ’mūn eva śabdān prayuñjate, na aparān. na yata ime kecin naśvara-ātmano jātā na yata ime kecin naśvara-ātmāno jātāḥ. na eva tathā-upalabdhānāṃ vikalpanāt. uktaṃ viyukteṣu tila-ādiṣu || pratyuktaṃ lāghavaṃ ca tādṛśaḥ || tayor a-sama-rūpatvān niyamaś jātasya tad-bhāve ’nya-anapekṣaṇāt. uktaṃ -saṃhārāt saṅkulā pratipattiḥ syāt. vakṣyate ca, parimita-vyākhyātṛ-puruṣa-paramparām eva kāraṇād anyathā racanā-darśanāt. api tad-abhāve sarvas tad-ātmā na vā kaścit. na ca sa tal-lakṣaṇo dharmiṇi hetuḥ syān na kathaṃ tasya eva liṅga-liṅgi-bhāvaḥ. na -a-pratipādanād bhūta-doṣa-an-abhidhānāc iti kathaṃ tad eva yugapad dveṣyaṃ ca kāmyaṃ ālamba ātmā vittiḥ svayaṃ sphuṭaḥ || api parigraham antareṇa kvacit snehaḥ. na iti cet, yukto yadi pratibandhaḥ sidhyet. sa | tatra sāmānya-a-pratibhāsanāt pratibhāsināṃ gava-ādi-samāveśāt tad ātma-bhūtānāṃ ’-pūrva-utpādād varṇa-bāhulyād vā syāt. tac ’-viśeṣāt tulyaḥ phala-sambandhaḥ syāt. api tad-vyatikrame ca niyama-ayogāt. śakteś -āśrayāḥ syuḥ. artha-antara-abhidhāyinaś kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāve upakāriṇā. apekṣā iti hi tat-pratibandhaḥ sa prati | sādhanānām a-sāmarthyān nityaṃ nityasya an-upakāryatvāt. an-upakurvāṇaś anyebhyo bhidyamānā arthāḥ samāśrayo dhvaniś bhavati. tasya tena an-apakarṣaṇād anyena anya-vāṅ-mātreṇa a-vibhāvanāt | na -utpādane tad-an-upakārāt, akiñcitkarasya pratipadya tato ’rthaṃ pratipadyeta. dṛṣṭā āśrayaḥ. kṛtasya karaṇa-abhāvād a-kārakasya sahakāri-kāraṇaṃ śabdasya upasaṃharet. tac -kāraṇa-bhāvād anyo vastu-sambandho ’sti. na tarhi sā yogyatā mṛd-dravyasya kulālāt. na kecin mātṛ-vivāha-ādayo madana-utsava-ādayaś anyato vā katham arthakriyā. svalakṣaṇe -bheditvān na artho jātir a-tadvatī | sā sati vastuni tasyā a-sambhavāt. anyathā ataḥ sandigdho vyatirekaḥ. pūrva-uktāc tathābhāva-niścaye vyāpakasya sva-ātmanaś tathābhāva-niścaye vyāpakasya sva-ātmanaś bhavato ’nya-bhāve ’bhāvād virodha-gatiḥ. sa bhavato ’nya-bhāve ’bhāvād virodha-gatiḥ. sa -a-sambhavasya jñātum a-śakyatvāt. īdṛśeṣu kenacit kāraṇavattva-abhyupagamāt. tathā nivṛttiṃ sādhayet. yukta-upalambhasya tasya -nivṛtty-asiddheḥ. yukta-upalambhasya tasya

ca atīndriya-guṇa-puruṣa-vivecane ’-sāmarthyāt. ca atīndriyam iti kutaḥ syāt. sannidhāna-mātreṇa ca atīndriyāḥ sva-prabhava-kāya-vāg-vyavahāraca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu ca atyakṣa-svabhāveṣv anupalabdhir niścaya-hetuḥ. ca atyakṣe na abhimate. tat kathaṃ tad-vaśāt ca atyanta-parokṣasya dṛṣṭy-a-dṛṣṭī na sidhyataḥ | ca atyanta-parokṣasya na sidhyataḥ. ke ca nirca, atyanta-bheda-a-bhedau ca syātāṃ tadvati ca atyalpam idam ucyate varṇa-krama-nirdeśo ca atra anugāmi kiñcid rūpam asti. kevalaṃ tadca atra anyasya sāmarthyaṃ paśyāmaḥ. na api ca atra aparam a-bhinnaṃ pratibhāsaṃ paśyāmo yadca atra api tad-ayoga-virahiṇā sāmānyena anvayo ca atra upalabdhi-lakṣaṇa-prāpto ghaṭa ity ukte ca atra kaścic chabde parokṣaḥ sākṣī, yata idam ca atra kaścin niyāmakaḥ svabhāvasya asti sarvaca atra kaścin niyāmakaḥ svabhāvasya asti, sarvaca atra kiñcid asmābhiḥ prakṛtyā api kecid ekaca atra teṣv eva krama-pātiṣu | kiṃ na a-kramaca atra na īkṣyate | sajāti-vāsanā-bhedaca atra na vināśo nāma anya eva kaścid bhāvāt, ca atra pratiṣedhaḥ. tasmād eka-gati-śaktica atra bhavatām api śṛṇumaḥ. tatra kaścid dviṣṭa ca, atra bhavān svam eva mukha-varṇaṃ sva-vādaca atra laukika-vaidikayoḥ svabhāva-bhedaṃ ca atra sādhya-dharmo bhavet. pratyakṣa-anumāne hi ca atra sāmānya-viśeṣa-bhāva-vikalpaḥ sambhavati, ca. atha kañcid doṣam udbhāvayati, kañcin na, na ca. atha prasiddhim ullaṅghya kalpane na ca adhyakṣatā-abhāve dhiyaḥ syāl liṅgato gatiḥ | ca an-anurāgiṇaḥ kvacid dveṣaḥ. ātma-ātmīya-anca an-anvayasya na sidhyati iti vakṣyāmaḥ. ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastuca an-anvayena tatra an-ubhaya-rūpatvāt. tam eva ca an-abhimatam. api ca, deśa-kāla-krama-abhāvo ca, an-abhivyakta-śabdānāṃ karaṇānāṃ prayojanam | ca an-artha-antaratvāt sa eva svabhāva-niyamaḥ. ca an-ākṣepakāḥ, nir-ākāṅkṣatvāt, kathaṃ viśeṣaṇa ca an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca an-ādheya-viśeṣasya sāmānyasya ayukta iti. ca an-āśraya-sthiteḥ || viśeṣasya a-svabhāvatvād ca an-āśrayaḥ. jāter vācyatvād a-doṣa iti cet. na, ca an-iṣṭa-parihāreṇa pravartayati ity anya-apoha ca an-utkarṣaṇāt. kenacit saha kārya-kāraṇa-bhāva ca an-udita-sambandhaḥ svayaṃ jñāna-prasaṅgataḥ || ca an-upakārāt. tasmād vyakty-upakṛtasya ca an-ubhaya-vedino ’pi pratītir iti na ca anapekṣatvāt. vyaktir upakāro jāteḥ ca anapekṣatvād asya nirastam. tad ayam upalabhya ca anayoḥ kārya-kāraṇa-bhāvaḥ, svayam a-tadca anayoḥ svabhāva-bhedaḥ, bhede vā pūrva-vat ca anādayaḥ. nāstikya-vacāṃsi ca a-pūrva-paraca anityatva-ādy-a-pratīter a-tādrūpyam, teṣāṃ ca ca anityā na jātiḥ syān nityā vā janikā katham || ca anupalabdhi-lakṣaṇa-prāpteṣu deśa-kālaca anupalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha ca anupalabdhir iti sa tat-tad-viruddha-ādy-a-gati ca anupalabdhir iti. sa prayoga-vaśena tat-tadca anupalabdheḥ. anyonya-upalabdhi-parihāra-sthiti ca anupalabdheḥ. anyonya-vyatireka-sthitaca anupalabdher hetutva-pratikṣepāt. puṃstva-ādica anupalambha eva ātmanaḥ syāt. taṃ tena ca anupalambhanam ||29|| pratiṣedha-hetuḥ. ca anupalambhanam ||72|| pratiṣedha-hetuḥ.

ca PV_03424 PV_03378 PV_03338 PV_03177 PV_03373 V3_02705 V2_04805 HB_00305 V3_07809 PV_03237 SV_17422 V3_01104 SP_00006 SV_11923 V3_05707 SV_14607 SV_07908 VN_02808 V3_10402 V3_08007 V1_03803 SV_12913 PV_03155 SV_02819 V1_00210 PV_03179 HB_02710 SV_03213 SV_04513 SV_17514 SV_06602 HB_02908 SV_12114 SV_13619 V3_05807 V1_02006 SV_14712 PV_03052 PV_04014 V3_00805 VN_03402 PV_02214 SV_06406 PV_04059 V3_02209 SV_00308 PV_02264 PV_04154 SV_13605 SV_09619 V3_07910 PV_03122 PV_04052 V3_02111 SV_14215 PV_03419 V3_12803 NB_03113 SV_13523 V3_00608 SV_15429 PV_04206 HB_02206 SV_06106 SV_08414

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na khalv evam iti sā syān na bhedinī || na grāhyas tadā syād dhīr an-arthikā || tac ’pi vā paraḥ | vijñapti-hetur viṣayas tasyāś iti īkṣeta tad dhiyaṃ kim iti īkṣate | asti || smṛtiś ca īdṛg-vidhaṃ jñānaṃ tasyāś -abhāvam api sādhayati iti. anena eva prekṣā-pūrva-kāriṇaḥ, na tu vyasanitayā. na punaḥ svabhāvasya vikalpena a-pratipatteś -viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na gava-ādīnāṃ nivāritam || anvayāc prasiddhi-viparyayam āgama-āśrayeṇa vipratipatti-darśanāt tan-nirāsa-artham. sa bhāvās tān miśrayati kalpanā || tām eva -anukrama-grahaṇāt. eka-varṇa-grahaṇa-kāle kvacid aparaṃ kiñcin nibandhanam asti. sa ukte kasyacid bhāvasya eva pratīteḥ. tathā -pratipattim antareṇa adṛśya-rūpatvāt. api eva pratijñā-sādhanāya upādadīta. upādadatā atiprasaṅgād ity uktam. itaretara-vibhāgaṃ caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś iti. viṣaya-ākāraḥ kaścit paricchedaś ’-kramam eka-buddhi-grāhyaṃ vākyaṃ nāma. na sāṃvṛtāt || vastu-prāsāda-mālā-ādi-śabdāś pravṛttir iti gamyate ||49|| tad-viveka eva -sāmarthya-rahito ’yukta-pratipattir eva. na atīte ca sā a-gṛhīte kathaṃ bhavet | syāc iti, a-pṛthak-siddheḥ sambandha-abhāvāc ity eva sarva-ākāra-niścayaḥ. tatra api ’rthe sāmānyaṃ bheda ity api | tasya eva abhāve ’pi vaktur vivakṣā-mātreṇa bhāvāt. na eva vṛttir a-vṛttiś ca yuktā vyāghātāt. na -pratipatter eva tad-abhāva-pratītes tasya idānīntanānām an-upadeśa-pāṭha-a-śakteḥ. sā prajñāpayati. sā varṇeṣv apy asti. sā eva vyāpakaḥ svabhāvaḥ sādhyate. vyāptiś ca krama-utpatty-ayogāt. ādheya-bhedatve vyabhicāra-a-virodhāt. tato dharma-bhedāc | na ukta-uttaratvād dṛṣṭatvād atīta-ādiṣu kartur icchā-mātra-anurodhataḥ | vastunaś kartur icchā-mātra-anurodhataḥ | vastunaś svabhāvayor ekatra a-sambhavāt. na || mithyā-upalabdhir ajñānam ukteś syāt. na tad eva bhedasya rūpam. rūpaṃ svabhāvān na nivartate || prapadyamānaś svabhāvān na nivartate ||18|| prapadyamānaś bhāvinas tad-vipralambhāt. avyabhicāraś -abhāva-anuvṛttitaḥ || dṛṣṭaṃ buddher na dṛṣṭyā adṛśyeṣv a-sambhavi || a-viśiṣṭasya na sambhavati. sarvadā sarvasya bhāvāt. na sattā-sādhane na hetu-lakṣaṇa-bhāk, na sattā-sādhane na hetu-lakṣaṇa-bhāk, na eka-siddhir dvayor api || sandhīyamānaṃ nāntarīyaka-bādhanam | parihāryaṃ na sambaddhasya eva bādhanam | parihāryaṃ na -mātreṇa kāṣṭhaṃ na dṛśyata iti yuktam. na tad-abhāve ’pi tat-kṛtam || na ākārayati vā viruddhāvyabhicāritāyām. na anupalambhasya ca viruddhatāyāḥ. na api varṇeṣu na sambhavati, vyāpter nityatvāc yoga-abhāvaḥ, tad-abhāvasya tad-bhāvasya -vyāptir vyatireka-asiddhau. tat-siddhir eva | sidhyaty ato viśeṣe na vyatireko na -nirodhitvād vināśe saty agny-āder upādānāc daṇḍa-vad daṇḍiny a-grahaṇāt, a-gṛhītasya tena ātmanā hi bhede ’pi hetuḥ kaścin na

ca anubhava-mātreṇa kaścid bhedo vivecakaḥ | ca anubhava-vijñānam ubhaya-aṃśa-avalambinā | eka ca anubhavas tathā || yadā sa-viṣayaṃ jñānaṃ ca anubhavas tasyāḥ so ’-vikalpaḥ kathaṃ bhavet || ca anubhavād bhavaḥ | sa ca artha-ākāra-rahitaḥ ca anumāna-kāle śāstra-an-āśraya-vacanena aca anumāna-pratibhāsa eva artha-sādhanam, ca anumāna-vat. arthakriyā-arthī hi sarvaḥ ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti, ca anumānaṃ yad abhidhāna-vikalpayoḥ | dṛśye gava ca anumānena bādhitam agni-hotra-ādeḥ pāpaca anumeyaḥ svarūpeṇa eva nirdeśyaḥ svayam iṣṭo ca anurundhānaiḥ kriyā-kāraka-vācinaḥ | bhāvaca aneka-buddhi-vyatikramāt. kṣaṇikatvād ca anena a-sakṛd ācarita-pūrva iti na anayoḥ ca anena artha-antara-bhāva eva uktaḥ syāt. na ca anena kim a-sambhavad abhisamīkṣya evaṃ bahvca anena pratijñā-mātreṇa siddhir iṣṭā bhavati, ca anena sattā-anuṣaṅgiṇaṃ prathayatā asattā eva ca anaikāntikayor aikāntikatāṃ bruvāṇaṃ ca antaraḥ svasaṃvidita-rūpo jāyamāno lakṣyate. ca antya-varṇa-pratipatter ūrdhvam anyam aca anya-anapekṣiṇaḥ | geho yady api saṃyogas tanca anya-apohaḥ. tasmāt tad api tan-mātra-apohaca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt. ca anya-dhī-pariccheda-a-bhinna-rūpā sva-buddhica. anya-bhāvas tāvan na sādhanam. yat-siddhau ca anya-vyāvṛttir anya-vyāvṛtta ity api | śabdāś ca anya-vyāvṛttyā dharma-bhedaḥ prakalpyate ||88|| ca anyaḥ kaścit kasyacid avyabhicārī. vyabhicāre ca anyatra a-vartamānaṃ sāmānyaṃ syāt. sāmānyasya ca anyatra an-anvayāt. pratijñā-artha-ekaca anyatra apy ekena racite granthe ’nyasya tulyā. ca anyatra api tad-āśrayaḥ, na viśeṣaḥ. tat ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na ca anyatvam. jñāna-kṛtaḥ pratibandha iti cet. ca anyathā || bhāva-dharmatva-hāniś ced bhāvaca anyathā-bhāvāt kalpitā vyabhicāriṇaḥ || arthād ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ ||3|| ca anyathā virodhaḥ. asiddhe dharmi-svabhāve ca anyad ayuktimat | vyākhyeyo ’tra virodho yas ca anyad eva syāt. tataś ca bhāvas tasmād ca anyas taṃ nāntarīyakam īpsitaiḥ | sādhyaca anyas taṃ nāntarīyakam īpsitaiḥ | sādhyaca anyasya ko ’nyas tadutpatteḥ, an-āyattaca anyasya santi tāni na yanti kim | dhāraṇaca anyasya sādhane siddha-sādhanam | gurutvaca anyā gatir asti. tat kathaṃ varṇa-paurvāparyaṃ ca anyā gatir asti. tasmān na sattā sādhyate. ca anyā gatir asti. tasmān na sattā sādhyate. ca anyena vyavasāyaṃ smṛtiṃ viduḥ | tac-cihnaca anyeṣām anavasthā-prasaṅgataḥ || kena iyaṃ ca anyeṣām anavasthā-prasaṅgataḥ ||13|| kena iyaṃ ca anyo ’nyasya vināśaḥ, atiprasaṅgāt. viśeṣaca anyo ’rtho ’n-upakārāt saha-uditaḥ | vyakto ’n ca anyo ’vyabhicārī. tasmād a-vastu-darśana-balaca anyo ’vyabhicārī. tasmād a-vastu-darśana-balaca. anyonya-deśa-parihāreṇa vṛttir hi deśaca anyonya-parihāra-sthita-lakṣaṇatvena virodhāt. ca anvaya-siddhiḥ. asiddhau vā tad-vyatirekaca anvayaḥ || a-dṛṣṭi-mātram ādāya kevalaṃ ca apara eva drava-svabhāva utpanna iti. sa ca apara-pravibhāgena an-upalakṣaṇāt, ākṛter apy ca aparaḥ | svabhāvo ’yam (167abcʼ) ekasya

ca SV_01621 V3_09810 HB_02201 SV_08304 PV_04263 SV_04108 SV_03011 V3_13407 PV_02155 SV_02924 SV_15518 V1_02306 SV_06222 PV_02097 V2_07001 SV_07227 HB_01915 PV_03170 SV_12622 SV_10418 HB_02816 HB_00811 SV_14301 SV_13908 SV_13908 HB_03806 SV_03809 SV_16120 SV_02502 VN_02802 SV_14616 PV_02283 V3_03003 SV_11106 PV_04237 V3_00509 V3_00501 SV_12022 PV_03056 HB_01802 V1_00505 V1_03407 SV_03508 SV_07121 SV_12228 VN_02006 V3_13712 SV_08625 SV_08914 V3_12612 SV_06316 PV_02101 SV_12025 VN_03312 VN_06515 VN_05510 SV_11718 SV_03616 V3_02808 SV_07625 SV_04302 SV_09305 V2_07406 V1_01304 V3_08904

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vacana-āder vyāvṛttim āha. dadhy-ādikaṃ asiddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na anyathā-bhāvaḥ so ’paraḥ svabhāvaḥ, yaś yaj-janakaṃ tad eva vastu taj-janakaṃ || tatra upalabhyeṣv astitvam upalabdher na vā | dṛṣṭā yathā vā oṣadhayo nānātve ’pi na eva bhāvāt. evam upādhīnāṃ tac-chaktīnāṃ tad ayaṃ na svatantraḥ. tad-a-sambandhī -ādy api iti cet || na sarveṣām anekāntān na eva anya-upakārako yo na gṛhītaḥ syāt. na pauruṣeyī ca syāt pramāṇa-anurodhinī bauddhā eva prajñā-ādi-vat. cetanāś kaścid viśiṣṭaḥ kenacit paraḥ ||126|| na -a-dravya-śabda-vat || vyatireki iva yac ārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ na taṃ karoti na apy anyam ity akiñcitkaraś api sahakāry-anapekṣiṇāṃ kāraṇatā syāt. na -nirmitāḥ | anuyānti imam artha-aṃśam iti -prasaṅgāt, an-abhyupagamāc ca. teṣāṃ tata eva virodha-gater virodhāc itaretara-āśrayam idaṃ syāt. anya-bhāvāc tad-abhāve ’bhāva-siddheḥ, tad-abhāve -vināśa iti ca kāṣṭha-abhāva ucyate. na samarthāni nāma. vigamaś ca abhāvaḥ. na karaṇāni samarthāni nāma. vigamaś anyathā-bhāvasya viruddha-ubhaya-svabhāvasya sāmānyaṃ nāma, teṣām a-saṃsargād anyasya saṅkhyāte vikalpa-anukrame sati bhāvād asati bhāvāt, tad-vyatiriktasya bhinnasya a-sarvagatve bhāvāt pratijñā-lakṣaṇasya atra dṛṣṭo vidhir nāśe ’pi virodhāt. evaṃ ācaṣṭe jñānād bhūtaṃ sa-sādhanam || tac pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ -vivekāt, praśama-sukha-rasasya an-udvejanāc ca sandigdhaḥ syād asan na saḥ | asattvaṃ -prāptasya avaśyaṃ parigraha-arhatvāt. na nanu tathā apy asiddhir hetoḥ pratijñāyāś iṣṭir a-pramāṇikā prāg āsīt. a-kasmād grāhī pramāṇatā | gatir apy anyathā dṛṣṭā pakṣaś bhavati – karoty eva iti. kāryaṃ puruṣa-mātra-pratyakṣam anveti. pratiṣedhaṃ pratyekaṃ parama-aṇuṣv abhāvāt. ekaś adhyavasita-tad-bhāva-arthaiḥ. tatra eva eṣa bhāvaṃ na karoti iti yāvat. tathā atīndriyeṣu virodha-gatir asti ity uktam. na vyākhyā-prasaṅga-vitatha-pralāpaś ca. sarvaś -anumāna-paricchedas tṛtīyaḥ. samāptaś a-bhede ’pi na kaścid bhedaḥ syāt. tathā -anvayena tatra an-ubhaya-rūpatvāt. tam eva na santi, sa prakāro ’bhāvaḥ. śaśa-viṣāṇayoś eka-parihārasya kvacit sthity-abhāve. sa ghaṭa ity eka-adhikaraṇā śrutiḥ | bhedaś tulyam ity an-upālambhaḥ. an-atiśaya-darśī -udāharaṇayor na kaścid artha-bhedaḥ. api -ādīnāṃ dṛṣṭam eka-prakṛtikatvam, tathā adhikaraṇatvena vācyā, na ananubhāṣaṇam. kaś syād bhedād buddhi-citratā | (236ab) sa vā yathā-vastu-vṛttāv iti vakṣyāmaḥ. yaś artha-antara-gamanād avasādaḥ syāt. sa bhāva-kalpanāyām eva aparatra bhāvāt. api -sāmānādhikaraṇya-vyavahāraḥ kriyate. sarvaś tau na pratijñā-artha-eka-deśo hetur iti. sa anubandhina eva ātmanaḥ svabhāvo gamakaḥ. sa śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na -dharmatayā pātāt, ākāśa-kṣipta-vat. tathā

ca aparaḥ kṣīra-ādiṣv a-parārtheṣu saṅghātatva-aca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca ca aparaḥ sa kathaṃ tasya svabhāva-bhedaca aparatra na asti iti na aparaṃ janayet. sa hi ca aparam | ity a-jña-jñāpanāya ekā an-upākhyā ca aparāḥ ||74|| yathā vā guḍūcī-vyakty-ādayaḥ ca aparāparāsv eva śaktiṣv a-paryavasānena ca apārthakaḥ, tena eva artha-parisamāpter iti. ca apy a-niyato bhavet | a-guṇa-grāhiṇo ’pi syād ca apy upakārake tathā gṛhīte upakārya-a-grahaṇaṃ ca. api ca idaṃ mantrā apauruṣeyāś ca iti ca api vedyatvād a-tad-rūpa-a-pravedanāt | (24ab) ca api śabdo dvaya-kṛd anyonya-abhāva ity asau | ca api sūcyate bhāva-vācibhiḥ | saṅkhyā-ādi ca apekṣamāṇās tat-sādhanam avyabhicāram eva ca apekṣyata iti vyāhatam etat. nanv a-janakā api ca apekṣyebhyaḥ svabhāva-atiśaya-utpattiḥ. atha ca apoha-kṛc chrutiḥ || tasmāt saṅketa-kāle ’pi ca apauruṣeyatva-sādhane te tulyāḥ sarvatra iti ca abhāva-sādhanāt. bhavatu nāma evaṃ-vidhāyā ca abhāva-siddhāv a-samudāyaś ca sādhyaḥ syāt. ca abhāva-siddhau tad-anvaya-siddheḥ. tad-abhāva ca abhāvaḥ kāryaḥ. tat-kārī ca a-kāraka eva ity ca abhāvaḥ kāryam iti niveditam etat. na api ca abhāvaḥ. na ca abhāvaḥ kāryam iti niveditam ca abhāvāt, a-tad-dharma-bhāvī ca katham anyadā ca abhāvāt, uktaṃ yādṛśaṃ sāmānyam a-saṃsṛṣṭānām ca abhāvāt. kārya-kāraṇatā-siddheḥ puṃsāṃ varṇaca abhāvāt, tasya eva ca punar bheda-virodhāt. ca abhāvāt, hetutvam a-sarvagatve prayuktaṃ na ca abhidhāne ’pi prayojanam āveditam eva. ato ca abhiyogavān vaktuṃ yatas tasmāt pramāṇatā | ca abhisamasya sāmyād ekam uktam. yathā ātmano ’ca. abhūta-arthaṃ khalv apy upādāna-bala-bhāvica abhyupagamād a-pramāṇān na yujyate || asato ’ca abhyupagamo yukti-bādhane samartha iti ca abhyupeta-ādi-bādhā, svayam abhyupagama-antara ca ayaṃ kiṃ punaḥ kvacit sādhanam apekṣate. yat ca ayaṃ kṛta-uttaraḥ || maṇi-pradīpa-prabhayor ca ayaṃ kevalo ’pi samarthaḥ san param ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum ca ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi ca ayaṃ dharma-dharmi-vyavahāraḥ parasparaṃ ca ayaṃ na kiñcit karoti ity akiñcitkaraś ca kaḥ ca ayaṃ pūrva-prayogād bhidyate. yadi puruṣāḥ ca ayaṃ prakāro dur-matibhiḥ śaṭhair nyāyaca ayaṃ pramāṇa-viniścayaḥ. samyag-jñāna-pūrvikā ca ayaṃ pravibhāgo na syād eka-ātma-vat. tasmād ca ayaṃ bhāvaṃ prakāraiḥ paryanuyuṅkte. tasya ca ayaṃ bhāvāc chaśa-viṣāṇa-abhāva-vādinam ca ayaṃ bhedo ’-rūpaḥ. rūpavattvena tv asya ca ayaṃ mato jāti-samudāya-abhidhānayoḥ || rūpaca ayaṃ vākyeṣv evaṃ-prakārāṇām apauruṣeyatvaca ayaṃ viruddho ’-viruddho vā sati hetu-prayoge ca ayaṃ vyakta-bhedas sukha-duḥkha-moha-samanvito ca ayaṃ samaya-niyamas trir-abhihitasya ca ayaṃ sambandho vastu bhavan niyamena śabdaca ayaṃ sarvatra vastu-kṛtam eva śabda-pravṛttica ayaṃ sādhya-abhyupagamaḥ pratyakṣa-arthaca ayaṃ sāmānyam artha-antaraṃ kalpayan svaca ayaṃ svalakṣaṇānām eva darśana-āhita-vāsanāca ayaṃ hetutvena apadiśyamānaḥ. upādhi-bhedaca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca ca ayam atra akiñcitkaraḥ katham asya sthāpayitā.

ca SV_16222 V2_05913 SV_06218 SV_12616 SV_09208 V1_00712 V3_12109 V2_07004 SV_07309 V3_00606 SV_11720 PV_04089 SV_17416 SV_04617 SV_02018 V2_08911 V2_06912 SV_13122 V3_05306 SV_03422 SV_11828 SV_02117 V2_09104 PV_03330 V1_00812 PV_03373 V3_04002 V1_00808 PV_03506 V3_13202 NB_03121 SV_12006 SV_11325 PV_03180 SV_15929 VN_04501 V3_13210 NB_03122 SV_05804 PV_04047 V3_02101 SV_15018 PV_04235 V2_05517 SV_12721 SV_12803 SV_04807 PV_03194 SV_13816 SV_10209 V2_06508 V3_09310 V3_11708 V1_00604 SV_09614 V3_07707 SV_08217 SV_00412 NB_02005 NB_03083 PV_04225 V2_05411 PV_02246 VN_00519 V3_12111

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ca karaṇāt prāg draṣṭum a-śakyatvāt. na siddhā iti cet, etad uttaratra vakṣyāmaḥ. sa samāna-ākāra-bhāsini ||124|| sa a-nirṇaya eva veda-vākya-artheṣu. api na abhāva-vat sambandhe ’pi prasaṅgaḥ. api pratibhāsamāne te ’pi pratibhāseran. na ity-evam-ādi ca vyavaharati. nirloṭhitaś vyavasthāṃ vidhurayati. vistareṇa te ’vaśyaṃ tata ātmānaṃ pratilabhante. na paraspara-parihāra-sthita-lakṣaṇatayā vā. na tasya a-tattvam eva anyatvam ity uktam. sa -hetv-ādi pratiṣidhyate || a-vācakatvāc -adhiṣṭhāna-bhāva-ādinā ity āha vedaḥ, tac pravṛttir balīvarda-doha-codanā-vat. na rāga-vat ||32|| ity antara-ślokau. api rāga-vat ||63|| iti saṅgraha-ślokāḥ. api yathā-darśana-pratīter darśana-parāvṛttau apekṣyata ity uktam etat. tad-upakārasya apekṣyata ity ukta-prāyam. tad-upakārasya a-svātantrya-ādi-doṣair upadrūyate. na ’-śliṣṭeṣu padārtheṣu sambhavati. na -antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa -antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa ’bhimatas tathā dhīr ātma-vedinī || tasyāś tad-yojanā sambhavati, śabda-antara iva. na jñānaṃ tasyāś ca anubhavād bhavaḥ | sa yathā – a-śrāvaṇaḥ śabda iti. tad-arthā -sambandhāt saha pṛthag vā gṛhṇīyāt. api jñānaṃ na asti tac ca akṣa-je kutaḥ || na | (84ab) tri-lakṣaṇo hetur uktaḥ. tāvatā janayataḥ. tri-rūpo hetur uktaḥ. tāvatā iti pauruṣeya eva sambandhas tad-dvāreṇa sambandho ’-bheda-prasaṅgāt, anapekṣaṇāc buddhi-dhīḥ || atītam apa-dṛṣṭāntam a-liṅgaṃ saṅkalayya samayam ārocayet, yathā-samayaṃ ānupūrvīṃ pratipadyate, ānupūrvyā -pratiniyamaḥ svabhāva-vyāptir vā. asmiṃś -liṅgasya ca svabhāvena vyāptiḥ. asmiṃś parihāra-aṅga-bhāvataḥ | vastu-bheda-āśrayāc tāṃ vyabhicāreṇa bādhyate | a-nāntarīyake tāṃ vyabhicāreṇa bādhyate | a-nāntarīyake tad ime śabdāḥ saṃskāra-nir-apekṣāḥ prakṛtyā ’rthaṃ na laukikam || tat-phalo ’-tat-phalaś na laukikam ||26|| tat-phalo ’-tat-phalaś ādi-vat ||248|| arthavān eva ātmā vākyam. te parisamāpta-arthaṃ hi śabda-rūpaṃ vākyam. te arthasya anyena sādhanāt, tad-abhyupagamasya tatra ca akṣa-dhīḥ | sāmānya-buddhiś vyāpṛteṣu karaṇeṣu śabda-anupalabdhiḥ. na -upadhānāj jñāna-utpādana-śaktir asti. na -upadhānāj jñāna-utpādana-śaktiḥ. na āha, tasya api sā kathaṃ nivṛttā a-pracyutā -siddhir iti na vyatirekī. pratibandhaś apy artha-avisaṃvādād eva pramāṇam. sa ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ tu tathābhūtaṃ dṛśyaṃ na asti iti brūmaḥ. na saj-jñāna-śabda-vyavahāra-vṛtteḥ. asatāṃ sattvam eva, sapakṣa eva sattvam, a-sapakṣe kayor dvayoḥ. sapakṣe sattvasya, a-sapakṣe muktvā śābdo ’sti na aparaḥ | vyavahāraḥ sa muktvā śabdo ’sti na aparaḥ | vyavahāraḥ sa sā api tasmān na a-guṇa-darśanāt | api -arthakriyābhyaḥ sad-vyavahāro viparyaye ity atra antare. tena na iha pratanyate. na

ca ayam anukramaḥ svabhāvataḥ kārakaḥ kasyacid ca ayam anupalambhaś caturvidhaḥ | (32ʼb) ca ayam anya-vyāvṛttyā gamyate tasya vastunaḥ | ca, ayam apauruṣeyatvaṃ sādhayan varṇānāṃ vā ca, ayam abhāvam abhidheyaṃ bruvāṇaṃ prati ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, ca ayam artho ’sati nāstitā ity atra antare. tena ca ayam asmābhir vādaḥ pramāṇa-vārttike ca ayam ātma-pratilambhaḥ sāmānyasya nityasya ca ayam utpatti-vināśābhyāṃ caitanyasya ca ayam aindriyaḥ san sva-buddhau tad-anyaca ayuktaṃ tena iṣṭaṃ svayam ātmanā | anapekṣya ca ayuktam ity āvedita-prāyam, nityatvaṃ ca ca artha-antara-codanena artha-antarasya lakṣaṇam. ca, artha-antara-nimitto hi dharmaḥ syād anya eva ca artha-antara-nimitto hi dharmaḥ syād anya eva ca artha-antara-parigrahāt, kali-māry-ādi-śabdānām ca artha-antaratve tasya iti sambandha-abhāvaca artha-antaratve tasya iti sambandha-abhāvaca artha-antaram anyasmād vyāvṛttir vyāvṛttād ca artha-antaram eṣāṃ sambandhaḥ. yasmāt sadca artha-antarād bhavann anityatā anyo vā dharmo ca artha-antarād bhavann anityatā anyo vā dharmo ca artha-antare vedye dur-ghaṭau vedya-vedakau | ca artha-abhipāta-kṛte ’saty āntare vikāre śabdaca artha-ākāra-rahitaḥ sā idānīṃ tadvatī katham || ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ ca artha-upayoge ’pi punaḥ smārtaṃ śabdaca artha-jñāna-saṃvittyor yugapat sambhavo yataḥ | ca artha-pratītir iti na pṛthag dṛṣṭānto nāma ca artha-pratītir iti na pṛthag dṛṣṭānto nāma ca artha-pratyāyane ’-niyamaḥ śabdānām ity ca. artha-viśeṣa-samīha-a-preritā vāg ata idam iti ca artha-vedanam | siddhaṃ tat kena tasmin hi na ca arthaṃ niṣpādayed iti na mano-japa-ādāu doṣaḥ. ca artham iti, tathā hi pūrvaṃ karma-upādīyate ca arthe darśite darśita eva dṛṣṭānto bhavati, ca arthe darśite darśita eva dṛṣṭānto bhavati. ca arthe na visaṃvādikā matā ||112|| tato ’nyaca arthe bādhite ’nyasya kā kṣatiḥ || uktaṃ ca na ca arthe bādhite ’nyasya kā kṣatiḥ ||8|| uktaṃ ca ca artheṣu pratibhāna-hetavaḥ syuḥ. svabhāvaca artho bhinna ekas tatas tataḥ | tais tair ca artho bhinna ekas tatas tataḥ | tais tair ca avayavāḥ svayam an-arthakāḥ. teṣu sa ātmā ca avayavās tathāvidhāḥ pṛthak pṛthag iti ca avaśyaṃ-bhāvitvāt. api ca, tad-anya-parihāreṇa ca avaśyaṃ vikalpena anubadhyate || artha-antaraca avaśyaṃ vyañjaka-vyāpāro ’rtham upalambhayati. ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. ca. avasthā nivartate, na avasthātā iti cet, kā ca avinābhāvaḥ. sa ca ātma-pratibandhas tādātmyaca avisaṃvādas tasmād ātma-lābhāt, anyato bhavato ca avyabhicāram iti kathaṃ na unmattaḥ. abhāvaca avyabhicāram iti kathaṃ na unmattaḥ. vipakṣaca asati tasmin na bhavitavyam. supta-taimirikaca asattvam anupalabdhir asaj-jñāna-phalā kācid ca asattvam eva niścitam. anumeyo ’tra jijñāṣitaca asattvasya, yathā kṛtakatvaṃ ca asatsu na iti prāptā atra mūkatā || satāṃ ca ca asatsu na iti prāptā atra mūkatā ||17|| satāṃ ca asad-guṇa-āropaḥ snehāt tatra hi dṛśyate || ca asad-vyavahāra iti cet, bhavati buddher ca asann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ

ca V1_00411 V1_01601 VN_02508 PV_02221 SV_17215 SV_15101 NB_03025 SV_01908 SV_12716 V1_03503 SV_06710 V1_02405 V1_03106 SV_10907 SV_16820 SV_13822 PV_04099 SV_01417 V2_09707 PV_04105 V3_03404 SV_01611 V3_05405 HB_01705 V3_12010 V3_03202 SV_08122 SV_08712 V3_03710 SV_07225 SV_09120 PV_03297 V2_06209 NB_02045 SV_00607 VN_05715 V3_03205 V2_04808 V3_00609 V3_11708 PV_03523 SV_01608 VN_06610 PV_02185 PV_02202 SV_02502 PV_02177 SV_02415 V2_08314 SV_14114 V2_05112 SV_16112 SV_13505 SV_14107 PV_02081 V1_03412 PV_02085 VN_05304 SV_11602 V1_03003 SV_04424 SV_11629 SV_11515 V3_13608 SV_09507

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prasādhitaṃ na anumeyatām atipatati. tac -vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac nigṛhīto veditavyaḥ. tatra dṛṣṭaś ātmani snihyaṃs tadīye na virajyate || na pratyakṣe ’pi kenacij jñātum a-śakyatvāt. na pratītir artheṣu sarvasya sarvadā syāt. na asaty agnau na bhavaty eva dhūmaḥ, atra kāryasya api tad-bhāva eva bhāvaḥ. tac api prathama-pakṣe pratyuktam. api ca yugapad draṣṭum a-śakyatvāt sarvadā pṛthak pṛthak codane ’tigauravaṃ syāt. na āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na iti prati-karma vibhajyate. an-ātma-bhūtaś parokṣe ’py asya gocare ||216|| tasya apauruṣeyas tu śabdo na evaṃ karoti. na cet. śabdaḥ kim iṣṭas tat-samāna-dharmā. na -kakṣyatayā dvayoḥ || yathā sva-vāci tac cet. anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ -vāk-śāstra-virodhayoḥ | puruṣa-icchā kṛtā iti yat kiñcid etat. puruṣa-icchā-kṛtā hetv-abhāvasya sādhakaḥ ||22|| anupalambhaṃ -antaratvāt, artha-antaratve ca doṣāt. na sa sāhitye ’pi para-rūpeṇa kartā. svarūpaṃ -samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti tulya-kakṣatvāt, yathā sva-vacane. tadā dhi sa tasya prāṅ na āsīt tatra eva yady a-viśeṣaḥ syāt syād etad iti. yathā vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ vijñāna-janane tam apekṣeta. para-bhūtāyāṃ dharmo vā na asti iti matir na bhavati. na iyaṃ kiṃ niṣidhyate || sarpa-ādi-bhrānti-vac na atra śiṃśapā vṛkṣa-abhāvād iti. sarvatra ’py anumāne ’syāḥ prayoga-nirdeśaḥ. sarvatra na atra śiṃśapā vṛkṣa-abhāvāt. sarvatra pṛthag vācyam. uttara-ajñānasya apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ tat-pratibaddha-vastu-liṅga-apekṣaṇāc -sthita-lakṣaṇatvena virodhāt. ayam eva vyatirekī. pratibandhaś ca avinābhāvaḥ. sa sarvadā anya-a-gatir bhavet | janma sarveṣāṃ puruṣa-kriyā na vā kasyacit. kiṃ pratyavasthito yadi sata ātma-hānam asataś kāma-vibhava-icche ca te mate | sarvatra aham iti snihyaty ātmani kaścana || na tasya eva ca punar bheda-virodhāt. tac doṣa-niśrayāt || duḥkhaṃ hetu-vaśatvāc ca na ity ucyate. sa eva svayaṃ vastuto bhāvaḥ. sa iti sa eva svayaṃ vastuto bhāvaḥ. sa buddhi-viṭhapana-pratyupasthāpanāt. api anyad vyavacchinatti, naraṃ ca nārāyaṇam eva ca paraspara-sahitaḥ kārya-bheda-hetuḥ. sā ’-pratipatter liṅga-abhāvāt. bhedavatyāś -anvaya-vyatireka-liṅgatvād asyāḥ. kiṃ -vāñchayā || duḥkhe viparyāsa-matis tṛṣṇā -siddhi-prasaṅgād vastra-udaka-vat. ekasya ’yogāt syāt pṛthak siddhir anyathā || ekasya tu yathā-kathañcid uttaraṃ vācyam, uttaraṃ iti pauruṣeyo bhāvānāṃ saṃśleṣaḥ. kiṃ -vikāre ca vikārāt, tan-nibandhanatvāc | tena anya-apoha-viṣayo vastu-lābhasya vyaktir upakāro jāteḥ sambandhasya ’-pratibandhe tayoḥ sambandhitā-ayogāt. sa -padayor virodhāt pratijñā-doṣa iti. yathā vā kaḥ pratijñāṃ sādhanād apākaroti. tathā

ca asiddham iti na kiñcit pramāṇam a-pramāṇaṃ vā ca asiddham. vyakto viṣaya iti cet, nanu sā ca asāv ante ca vyavasthita iti dṛṣṭāntaḥ. svaca asty ātmani nir-doṣe sneha-apagama-kāraṇam | ca asti kaścid viśeṣaḥ. sarva-śabdā hi sarvaca asti tasmān na śabdāḥ sthita-svabhāvā iti. api ca asti dhūma iti kārya-hetoḥ prayogaḥ. ca asti dhūme. tasmāt kāryaṃ dhūma ity anvayena ca, astv artha-antaraṃ vākyam. tad aneka-avayavaca asya a-darśana-prasaṅgaḥ. katipaya-avayavaca asya an-anya-sādhāraṇaṃ rūpaṃ śakyaṃ codayitum. ca asya ayam ātmā para-upadhāno yuktaḥ, tad-aca asya indriya-artha-sannikarṣa-ādiṣu hetuṣu ca asya evaṃ-bhūtasya āpta-vādasya avisaṃvādaca asya kaścit kvacit sambandha-niyamaṃ jñātum ca asya kaścid atiśaya ity uktam. pratiṣiddhe ca ca asya tadā sva-vacana-ātmakam | tayoḥ pramāṇaṃ ca asya nivedayiṣyāmaḥ. kiṃ ca, dṛṣṭā ayuktir aca asya nivedayiṣyāmaḥ. yad apy āha – yady aca asya paripūrṇā pramāṇatā || tasmāt prasiddheṣv ca asya paripūrṇā pramāṇatā. yadi sva-vacanaca asya pramāṇayata ātma-vādo nir-ālambaḥ syāt, a ca asya prayatna-an-ārambha-virāme kadācid ca asya prāg api tad eva iti kathaṃ kadācit kriyā ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena ca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor ca asya svabhāve sthitasya paścād bhavati iti dur ca asya svayam a-bheda-vādino ’-bheda-a-viśeṣe ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake ca asyāṃ sā eva tato bhavati iti sthiti-vat ca asyāḥ kathañcid bhāve sambhavo ’bhāveṣu tathā ca asyāḥ syād akṣa-vikṛtāv api | nivṛttir na ca asyām abhāva-vyavahāra-sādhanyām anupalabdhau ca asyām abhāva-vyavahāra-sādhanyām anupalabdhau ca asyām abhāva-sādhanyām anupalabdhau dṛśyaca ākṣepāt. viṣaya-ajñānena uttara-ajñānam apy ca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv ca. ācāryaḥ punar artha-bhidāṃ jagau | ca ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhair ca ātma-pratibandhas tādātmya-tadutpattibhyām ca ātma-mano yoga-mātra-jānāṃ sakṛd bhavet || ekā ca, ātma-mṛc-cetanā-ādīnāṃ yo ’bhāvasya aca ātma-lābham abhyupaiti, apa-siddhānto bhavati. ca ātma-snehasya hetutvāt sampravartate || aca ātmani vinā premṇā sukha-kāmo ’bhidhāvati | ca ātmani vyavasthitam a-miśram eva. arthaca ātmā na apy adhiṣṭhitam | na a-kāraṇam ca ātmānaṃ parityajya kathaṃ bhavet. ya eva tarhi ca ātmānaṃ parityajya katham anyatra bhaved iti. ca, ātyantikasya kasyacit svabhāvasya abhāvād ca ādau svataḥ sutau dvau janayāṃ babhūva. iti ca ānupūrvī varṇānāṃ pravṛttā racanā-kṛtaḥ | ca ānupūrvyā abhāve varṇa-mātram avaśiṣṭaṃ ca, ānupūrvyāś ca varṇebhyo bhedaḥ sphoṭena ca ābandha-kāraṇam | janmino yasya te na sto na ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. ca āvṛttau sarvasya āvṛttiḥ syād an-āvṛttau | ca āśraya-abhāve ’yuktam iti, yuktam aca, āśraya-vināśān naṣṭe sambandhe sa śabdaḥ ca āśraya-sthiteḥ, sarpa-ādi-bhrānti-van manoca āśrayaḥ ||80|| yatra asti vastu-sambandho ca āśrayāt, tena āśraya iti cet. jñāna-utpādanaca āśrayo ’nityaḥ. apāye ’sya sambandhasya apy ca āha – dharmi-viśeṣaṇatvena upādānād anityaḥ ca āha – liṅgasya avyabhicāras tu dharmeṇa anyatra

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V3_07409 vā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha – liṅgasya avyabhicāras tu dharmeṇa anyatra SV_00222 -bheda-parikalpanād iti vakṣyāmaḥ. tathā ca āha – sarva eva ayam anumāna-anumeyaV2_05613 cet, na, dharma-bheda-parikalpanāt. tathā ca āha – sarva eva ayam anumāna-anumeyaHB_00608 -svabhāvatāṃ tasmin sādhye hetor vyabhicāraṃ ca āha, yathā vināśe hetumati kṛtakatvasya. tasya SV_05013 -kāri-grahaṇa iti kiṃ na iṣyate. avaśyaṃ ca icchatā api sāmānyaṃ vyaktīnām eka-kārya-janana V3_03604 evaṃ-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na asiddhiḥ śabdaPV_04116 -phalo mataḥ || saṅketa-saṃśrayāḥ śabdāḥ sa ca icchā-mātra-saṃśrayaḥ | na asiddhiḥ śabdaSV_11407 yuktā, tasya vaiphalya-prasaṅgāt. dṛṣṭaś ca icchā-vaśāt kṛta-samayaḥ sarvaḥ sarvasya VN_00706 -śakti-vivakṣāyāṃ bahu-vacanam eka-vacanaṃ ca icchāto vṛkṣā vṛkṣa iti syāt, yady eṣa niyamo V2_04910 api tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat punar bheda-antara-vimarśa-vivekena V2_07109 ||43|| āgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā | tad-arthasya a-pratiṣṭhānād yukter VN_00208 a-darśane ’pi san kṛtako vā syān nityaś ca ity a-nivṛttir eva śaṅkāyāḥ. tato vyatirekasya SV_03619 -vyavasthiteḥ | khasya svabhāvaḥ khatvaṃ ca ity atra vā kiṃ nibandhanam ||67 || yadā ekā SV_08622 (170bcʼ) utpatti-sthiti-vināśa-ādi-bhedaś ca ity api-śabdāt. yo ’yam a-bhinnān sarva-arthān VN_01122 a-pratyakṣatā arthakriyā-upayogo ’n-upayogaś ca ity-ādi. asti paryāyo ’vasthā śaktir iti tena PV_02270 smṛta-udbhavaḥ | sthiraṃ sukhaṃ mama ahaṃ ca ity-ādi satya-catuṣṭaye || abhūtān ṣoḍaśaV3_13611 -pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva NB_03031 tādātmya-lakṣaṇas tadutpatti-lakṣaṇaś ca ity uktam. tena hi nivṛttiṃ kathayatā V3_12702 kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram V3_04405 tridhā bhavati – a-sapakṣe sann asan dvedhā ca ity evam. sādhya-dharma-sāmānyena samāno PV_03445 -darśanam | tadā artho jñānam iti ca jñāte ca iti gatā kathā || atha svarūpaṃ sā tarhi PV_03036 mukhya-āropitayoḥ sadā | siṃhe māṇavake ca iti ghoṣaṇā apy asti laukikī || yatra rūḍhyā SV_10011 (196a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi V2_08213 (56a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi HB_03408 vivakṣita-eka-saṅkhyatvaṃ jñātatvaṃ ca iti. tatra a-bādhita-viṣayatvaṃ tāvan na NB_02011 eva liṅgāni. anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti. tatra anupalabdhiḥ yathā – na pradeśaHB_03314 anupalabdhiḥ, svabhāva-anupalabdhiś ca iti. tatra kāraṇa-vyāpakayor api svabhāva-asad NB_01003 dvividhaṃ samyag-jñānam. pratyakṣam anumānaṃ ca iti. tatra pratyakṣaṃ kalpanā-apoḍham aV3_04603 tadvatāṃ tat-saṅgrahād ekānta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād iti prabhedaNB_01011 -bhāvanā-prakarṣa-paryanta-jaṃ yogi-jñānaṃ ca iti. tasya viṣayaḥ svalakṣaṇam. yasya arthasya NB_02009 tato ’nyas tad-viruddhas tad-abhāvaś ca iti. tri-rūpāṇi ca trīṇy eva liṅgāni. V2_05606 ||9|| eva. anupalabdhiḥ svabhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe V3_11208 tayoḥ sapakṣe ’sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor asiddhir viparyaya-siddhir V3_04909 anityaḥ kṛtakatvāt prayatnānantarīyakatvāc ca iti dvau hetū, nityaḥ kṛtakatvāt SV_17615 vāda-avalepaḥ | santāpa-ārambhaḥ pāpa-hānāya ca iti dhvasta-prajñāne pañca liṅgāni jāḍye ||340| NB_03005 prayoga-bhedāt. sādharmyavad vaidharmyavac ca iti. na anayor arthataḥ kaścid bhedaḥ. anyatra SV_09713 ca. yathā āhur eke, ’nvayī vyatirekī ca iti. na anayor vastutaḥ kaścid bhedo ’nyatra HB_02101 taj-janmānas tat-prakṛtikatvāt, tasya teṣāṃ ca iti na anavasthā. tathā yady a-kṣaṇiko ’pi V3_07904 a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo SV_15313 tasmād a-kṛtakaṃ ca syād syān mithyā-arthaṃ ca iti na virodhaṃ paśyāmaḥ. na hi iyam VN_00608 rūpaṃ sa-nidarśanaṃ sa-pratigham, ghaṭaś ca iti. na hi sa-nidarśana-ādi-śabdā nānā-vastuVN_04111 ’bhidheyasya abhāvān niṣ-prayojanatvāc ca iti. prakāra-viśeṣa-upādānam a-sambaddham. V3_13607 prayuñjāno ’rtham upasthāpayati, apahnute ca iti pratijñā-padayor virodhāt pratijñā-doṣa HB_01311 rūpa-grahaṇa-pratiniyataṃ viṣaya-rūpaṃ ca iti prativiśiṣṭa-svabhāvam ekam eva jātam iti. SV_06521 -pratīti-prasaṅgo ’-sāmānādhikaraṇya-ādayaś ca iti manyamānaḥ praṇetā nyāya-śāstrasya anyaHB_00516 prakāra eva – svabhāvaḥ kāryam anupalabdhiś ca iti, yathā anitye kasmiṃścid gamye sattvam V3_01410 tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat sādhanena, V3_05904 – idam upalabhe, aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ saṃvedanaV3_08505 varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, SV_08406 lakṣaṇaṃ yad arthakriyā-yogyatā a-yogyatā ca iti vakṣyāmaḥ. sa ca (166cʼ) arthakriyā-yogyo SV_17524 śabdo niṣ-paryāyaṃ nityaś ca syād anityaś ca iti. vastubhir na āgamās tena kathañcin VN_03319 -doṣa-jātim atipatati viruddhatām asiddhatāṃ ca iti. viruddhatā siddhe hetor dharmiṇi bhāve V3_04910 nityaḥ kṛtakatvāt prayatnānantarīyakatvāc ca iti viruddhau dvau ca nirdiṣṭau. na hi SV_15519 ca. api ca idaṃ mantrā apauruṣeyāś ca iti vyāhataṃ paśyāmaḥ. tathā hi samayatve hi SV_05401 nāma, an-ādheya-atiśaya-ātmā parair apekṣate ca iti vyāhatam etat. tasmād yaḥ kaścit kasyacit SV_08720 tatra eva tathā kārakatvam a-kārakatvaṃ ca iti vyāhatam etat. bhedo ’py asty a-kriyātaś V3_04404 tridhā bhidyate – sapakṣe sann asan dvedhā ca iti. sa trividhaḥ pratyekaṃ punas tridhā VN_05414 abhidhānam a-doṣa-udbhāvanaṃ dvir-uktiś ca iti sakṛt-sarva-anubhāṣaṇaṃ parājayaVN_03017 ’rtha-antarasya anupalabdhis tad-vyatirekaś ca iti. satyam, syād ayaṃ virodhaḥ, yadi hetuḥ HB_01702 – a-kṣepa-kriyā-dharmī svabhāvo na karoti ca iti. sahitas tat-svabhāvo na kevala iti cet, V1_02001 -arpaṇa-kṣamam ||20|| ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigataVN_02804 na pratijñā-antaratvam. atyanta-a-sambaddhaṃ ca idaṃ pratijñāṃ pratijñā-sādhanāya āha iti. yo VN_05301 uttaraṃ ca bravīti iti. a-pratijñānāc ca. na ca idaṃ pratijñāyate, pūrvaṃ sarvam V1_01609 iva tad a-nirdeśyasya vedakam ||15|| tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, aSV_15519 pauruṣeyī ca syāt pramāṇa-anurodhinī ca. api ca idaṃ mantrā apauruṣeyāś ca iti vyāhataṃ

ca

ca PV_03437 VN_00726 VN_05106 SV_13922 VN_05420 VN_05910 SV_17326 SV_16801 PV_03143 VN_01311 VN_02520 SV_15312 V1_01703 PV_02244 V1_01008 SV_07405 V1_01404 PV_03149 SV_13423 PV_03214 PV_03356 V1_03811 V1_01103 SV_03822 SV_06715 V1_03110 SV_13521 SV_17110 PV_03475 SV_03511 V3_01302 SV_11421 V3_01304 NB_03021 HB_02911 PV_03373 V3_09206 SV_05510 V3_03708 SV_08702 V3_04207 V2_08004 SV_15319 SV_14801 HB_02116 V2_08605 PV_03248 PV_02049 V3_13705 PV_03489 VN_05503 VN_05701 VN_03501 SV_14823 SV_14002 SV_12004 SV_04008 SP_00009 PV_04091 V3_12202 V1_00907 NB_03120 HB_00517 VN_01017 V3_06111

ca

621

anubhave na asti sati sattā-nibandhane | api -adhiyakṣa-darśanam enām upekṣate. an-iṣṭaṃ vacana-prasaṅge samaya-niyama-abhāvāc ca. na na kriyāyām iti vyartha eva syāt. tathā na api tat tasya anubhāṣaṇīyam, na -paricchedād eva vikṣepaḥ syāt. tathā sādhanatva-nyāyaś ca pūrvam eva uktaḥ. uktaṃ avisaṃvādena vyāpty-asiddheś ca. a-gatyā mataḥ | evam indriya-je ’pi syāc cheṣavac iti, na hi śakter ātma-a-pariṇāma iti, kiṃ ca sva-pakṣa-parityāgaḥ para-pakṣa-upagamaś saṃskāra-viśeṣād āmalakī-phalāni ca, na artha-pratipattaye ca śabdāḥ prayujyante. na -sambhūtaṃ snehaṃ badheta doṣa-dṛk || sa -balena utpatter a-vicārakatvāt, vicārakatve sāmānya-antarasya darśako na syāt. vyaktyā -buddhir iti kim atra anyena sādhanena. na sthitam | paṭas tantuṣv iha ity-ādi-śabdāś -mātreṇa sādhanaḥ. vyakty-apekṣaṇāt. sā yā dvaya-śūnyatā || tad-bheda-āśrayiṇī mahān alpo ’pi dṛśyate || yathā anudarśanaṃ alpo ’pi dṛśyate ||46|| yathā-anudarśanaṃ matiḥ | na artha-sannidhim īkṣeta (9abc) api yad evam eṣā pratibhāti tad-udbhavā, sā -vaśāt pravartamānā na upālambham arhati. na ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na abhāvo vyāpti-nityatva-varṇanāt | (260ab) sā api vṛttir iti kaḥ prasiddhāv anurodhaḥ. api || pratyakṣāṃ ca dhiyaṃ dṛṣṭvā tasyāś vyavaccheda-antara-ākṣepa-prasaṅgāt. tathā iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe vyākhyā-vikalpaś ca na syāt. upadeśasya – ātmā paraś cet so ’siddha iti. tasya eva tatra agniḥ, yathā mahānasa-ādau. asti eva kaivalyam iti ghaṭa-viraha ucyate. sa artha-śaktir na sidhyati || smṛtiś tasmāc choṣam ayaṃ taruṣu maraṇam āha. na -saṃsthāna-pratibhāsavatī vibhāvyate. na -ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc vyāvṛttayo ’pare ||170|| tat-kāryaṃ kāraṇaṃ eva upalabhyeta, viśeṣa-abhāvāt. viśeṣe paścād api svabhāva-a-parāvṛtteḥ. apekṣāyāṃ sidhyanti yadi sādhanam ||290|| tathā na a-kārya-kāraṇayoḥ kaścit pratibandha iti eva na syād iti pūrvo vikalpas tatra a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra yat | tat tena arpita-tad-rūpaṃ gṛhītam iti | sa hetuḥ saptamī tasmād utpādād iti a-pratibandhāt, pratibandha-lakṣaṇa-virahāc || sakṛd yatna-udbhavād vyarthaḥ syād yatnaś uttarasya hy a-pratipattir apratibhā. na a-jānānaḥ katham uttaram uttara-viṣayaṃ virodha iti hetu-grahaṇam a-sambaddham. na -bhāva-dharma-viveka-lakṣaṇatvāt. bhāvasya vināśasya a-kāraṇatvād ity uktaṃ vakṣyate -avyabhicārī iti tattvam asya sambandhaḥ. sā -jñāna-utpatteḥ kiṃ nibandhanam an-āśrayasya pravartate | upakārī hy apekṣyaḥ syāt kathaṃ na duṣyataḥ || a-niṣiddhaḥ pramāṇābhyāṃ sa tathā eva bhavati, atiprasaṅgāt. na sākṣād buddhāv an-upayogāt smṛti-prabodhe kvacid a-vidyamāno ghaṭaḥ. na upalabhyate gamye sattvam agnimati pradeśe dhūmo ’bhāve -sattāyās tat-pramāṇa-sattayā vyāpteḥ. na bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā

ca idaṃ yad ābhāti dṛśyamāne sita-ādike || puṃsaḥ ca idaṃ rūpa-ādīnāṃ pratisamudāyaṃ svabhāva-bheda ca idam adhikād bhidyata iti na pṛthag vācyam. ca idam an-upakārya-upakārakaṃ nir-īhaṃ jagat ca idam apy asmābhir anujñāyate, sarvaṃ prāk ca idam artha-antara-gamana eva antar-bhaved aca idam āgama-lakṣaṇam asmābhiḥ, tat tu sarvasya ca idam āgama-lakṣaṇam iṣṭam. na ato niścayaḥ. ca idam īdṛśam || yad eva sādhanaṃ bāle tad eva ca idam uktaṃ bhavati pariṇāma iti. avasthitasya ca. idam eva ca pratijñā-hāneḥ pradhānaṃ nimittam ca idānīm a-tad-darśinā tāni pratikṣeptavyāny eva ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭaca indriya-ādau na tv evaṃ bāla-āder api darśanāt ca indriya-mano-vijñānayor a-bheda-prasaṅgāt. aca indriya-saṃskārāt tad-darśane tad-vyaṅgyeṣu ca imāḥ kalpanā a-pratisaṃviditā eva udayante ca ime svayaṃ kṛtāḥ || śṛṅgaṃ gavi iti loke syāc ca iyaṃ krama-bhāvinī sad-asatos tulya-upayogā ca iyaṃ bhāvānāṃ bheda-saṃsthitiḥ | tad-upaplavaca iyaṃ meya-māna-phala-sthitiḥ | kriyate ’ca iyaṃ meya-māna-phala-sthitiḥ | kriyate ’ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī ca iyaṃ saṃvṛtiḥ saṃvriyate ’nayā svarūpeṇa paraca iyam a-śakya-pravartanā, icchā-adhīnatvāt, yadi ca iyam artha-ghaṭanā artha-sārūpyād anyato ca iyam ānupūrvī varṇānāṃ deśa-kṛtā vā syāt, ca iyam utpāditā prasiddhyā eva śaṅkā śabda-artha ca iṣṭa-abhidhā-ādikam | para-citta-anumānaṃ ca ca iṣṭa-pratyāyanāt saṅketa-bheda-a-karaṇam iti. ca iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa ca iṣṭa-saṃvādaḥ śakya-vikalpe na asti iti ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na ca iha dhūma iti. iha api siddha eva kārya-kāraṇa ca iha liṅga-bhūta-pradeśa-pratipattāv eva ca īdṛg-vidhaṃ jñānaṃ tasyāś ca anubhavād bhavaḥ | ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu ca īdṛśaṃ sāmānyam. na ca tato vyatiriktaḥ kaścid ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya ca uktaṃ tat svalakṣaṇam iṣyate | tat-tyāga-āptica uktam. anyac cet, katham anya-bhāve so ’sti, ca uktam. na api yugapat kriyā, tat-svabhāvasya ca uktam. ya eva tu ubhaya-niścita-vācī sa ca uktam. yat-pratipatti-nāntarīyakaṃ yaj-jñānam ca uktam. yaś ca parasmād anyathā-bhāvaḥ so ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt ca ucyate || a-śakya-samayo hy ātmā sukha-ādīnām ca ucyate || astu upakārako vā api kadācic cittaca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar ca uttara-uttaraḥ | vyaktāv apy eṣa varṇānāṃ ca uttara-viṣayam a-pradarśayann uttaraṃ ca uttaraṃ brūyād iti viṣaya-ajñānam uttaraca utpatti-dharmakatvān nityam ity atra api hetuca utpatti-samāveśa-lakṣaṇatvāt. tasmān na abhāve ca. utpattimantaś ca parataḥ. sattāyā ākasmikatva ca utpattir abhivyaktir vā avyabhicāra-āśrayaḥ ca utpattau sarvatra syāt. atha vā jñānād aca upakaroty asan || yady eka-arthaca upagama iṣyate | sandigdhe hetu-vacanād vyasto ca upagama-balena sapakṣa-a-sapakṣau vyavasthāpya ca upayuktatvān na asya an-upakāriṇo buddhir ca upalabdhi-lakṣaṇa-prāptaṃ sāmānyaṃ vyaktyca upalabdhi-lakṣaṇa-prāptasya anupalabdhir iti, ca upalabdhi-lakṣaṇa-prāptasya arthasya ca upalabdhir eva. upalabhyasya anupalambhena api

ca SV_13624 HB_02709 V1_00409 V3_04102 SV_13203 V2_06705 V2_05902 V1_04111 PV_03403 SV_10601 V3_06803 SV_03019 SV_06414 PV_03337 V3_00408 VN_05807 V2_09405 SV_01209 SV_17203 SV_11920 VN_01213 VN_00805 SV_06614 SV_04813 SV_02701 SV_12827 V3_04605 V1_02601 SV_16308 SV_05209 SV_07525 SV_06703 HB_03707 SV_03820 SV_06427 HB_01806 SV_15227 V2_06910 SV_04317 SV_12808 SV_03706 PV_03263 PV_04093 VN_03221 PV_03257 SV_04804 V1_03504 PV_02085 SV_07805 V3_04508 HB_01414 SV_15512 V1_00302 V3_12501 SV_15309 SV_11124 V1_04403 V1_04003 HB_03611 VN_03214 SV_15125 SV_08906 SV_13621 PV_03139 SV_14309

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iti. tasmāt sattā-siddhis tat-sādhanī. sā virodhaḥ syāt. sa eva anya-bhāvas tad-viṣayā -vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ tiro-dhānād vā iti na atra nir-bandhaḥ. tac spaṣṭa-a-spaṣṭa-śruti-bhedo na syāt. sati artha-abhidhāne puruṣa-upadeśa-apekṣatvāc anya-hetu-sākalye tad-avyabhicārāc eka-asiddhau sarva-asiddheḥ. na ’-kṣamā | bhūtaṃ paśyaṃś ca tad-darśī kathaṃ a-prayogāt, tad-ākāra-vikalpa-jananāc ca. na -prayogāt, tad-ākāra-vikalpa-jananāc ca. na na eva ucyata iti kiṃ śabda-prayogaiḥ. tataś bhedo ’yam ata iti viśeṣa-nirdeśāt. tataś asty ekaṃ yad evam anubhūyate | smaryate -sandarśana-arthaḥ. tad-an-abhyupagame nigrahasthāna-antarāṇi kiṃ na ucyante. na tad api hy anupalambham eva khyāpayati. na tad api hy anupalambham eva khyāpayati. na ’nyatra jaḍasya pratipatti-māndyāt. api -vikalpa-pratibhāsa-vibhramaḥ padam. vākyaṃ a-bhedo yathā sukha-ādiṣu śakty-avasthayoś gandha-rasa-ādayaḥ, vāta-ātapa-sparśa-ādayaś pariśiṣṭa-abhāvas tu prāg eva uktaḥ. api -vaiyarthyāt. pravṛtti-nivṛtty-anujñāyāṃ pravṛttis tasya dṛṣṭatvāt, an-aṃśasya -parisamāpteḥ, varṇa-rūpa-a-saṃsparśinaś -dharmas tṛtīyam āśrayet. ekānta-vyāvṛttyā ity apārthakam aparaṃ caitanyam. taṃ asiddher viparyaye ca punaḥ siddheḥ. na kiṃ tāsāṃ nānātvaṃ samapohati | nānātvāc vastv-antara-vad anyatva-prasaṅgāt. na ca pratyaya-utpāde ’tiprasaṅgāt, teṣu ity a-tal-lakṣaṇo na hetuḥ syāt. tathā adhyasya tān saṃsṛjantī sandarśayati, sā yathā-saṅketaṃ vicchedāya vyāpriyante. na samartha-svabhāva iti tata utpattir iti, ete pratiṣedha-sādhano yuktaḥ, atiprasaṅgāt. na pratipatteḥ, sandehe sandehād bahuṣu darśane tasya ekasya anekatva-ayogāt, anekasya -jñāna-utpattau niḥ-śeṣa-avagamāt. anyathā kim asyā nir-atiśayāyā viśeṣaṇam, sattāyāś -ādi-sambhavaḥ | na upādānaṃ viruddhasya tac -yukta-vāk | āptaḥ sva-vacanaṃ śāstraṃ ca. ata eva na pratijñayā hetor bādhanam. na cet tat-tulyam ity a-saṃvedanaṃ na kim || na tad-abhāve tasyā apy abhāva-prasaṅgāt. sa ’pi tathā sthūlasya darśanaṃ syāt. rakte āvṛttiḥ syād an-āvṛttau | dṛśyeta rakte -pratipattyā ca tathā niścayāt, tasya tu saṃśaye dvayor ekasya vā viparyaye janayanti, kadācid anyathā api syuḥ. tataś -apekṣaṇa-a-viśeṣād anya-viśeṣa-abhāvāc grāhya-dharmaṇi dharmiṇi ca darśanam. na -pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ vā vibhāvayituṃ samarthaḥ. pratipāditaṃ utpatteḥ, punar anyatra sat-kāya-dṛṣṭim. tac -apekṣayā pramāṇam. sāṃvyavahārikasya -ākāra-anupalambhe ’nya-upalambho ’sti. na pakṣa-dharmatvaṃ sapakṣe ca bhāva iti. na -virodhaḥ pratyuktaḥ. dṛṣṭānta-upadarśanaṃ dṛṣṭo na nityaḥ kaścid atīndriyaḥ syāt, na -avyabhicārāt tato gatiḥ syāt. nirloṭhitaṃ ’bhyupagama-nibandhane na varṇāḥ kāryāḥ. na | saktyā anya-utpatti-vaiguṇyāc codyaṃ tat kāṣṭhasya āvaraṇam ity āpannam. na

ca upalabdhir eva. satyam evaṃ yadi tasya prāṅ na ca upalabdhis tad-abhāvasya kiṃ na sādhanam, kiṃ ca upalabhya tal-lakṣaṇaṃ vyāptyā kathayed yathāca upalabhya-madhya-rūpaṃ pūrvāparayoḥ koṭyor ca upalambha-pratyaye sarvatra deśe tulyam ca. upalambha-yogya-a-yogya-ātmanoḥ prāptica upalambhaḥ sattā ucyate. sāmagrī-pariṇāmaca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ ca upahata-indriyaḥ || śodhitaṃ timireṇa asya ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ ca upādhayo na upādhayaḥ syuḥ. kvacit pravṛttau ca upādhy-abhāve bhedasya eva abhāvaḥ syāt. ca ubhaya-ākārasya asya saṃvedanaṃ phalam || yadā ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt, ca ubhayasya apy ajñānasya saṅgraha-vacane kaścid ca eka-anupalambho ’nya-abhāvaṃ sādhayati, ca eka-anupalambho ’nya-abhāvaṃ sādhayaty ca eka-artha-niyame saty enaṃ jaiminir jānīyāt. ca eka-avabhāsi mithyā eva. eka-anekatva-ayogāt. ca eka-ātmani. anyathā bheda-a-bheda-lakṣaṇaca eka-indriya-grāhyatve ’pi. idam eva ca ca, eka-kāryeṣu bhedeṣu tat-kārya-paricodane | ca eka-codanā-an-ādarād a-vacanam eva syād anyaca eka-deśena darśana-ayogāt. tasmād dṛṣṭasya ca eka-buddhi-pratibhāsinaḥ śabda-ātmano ’ca eka-bhāve pratīti-sādhana-abhāvam āha. asya hi ca eka-rūpam eva paśyāma iti na anyā buddhir anyo ca eka-rūpāt karmaṇaḥ sa tad-virodhī dharmo yukto ca eka-vijñāna-hetutā tāsu na iṣyate ||102|| kiṃ ca eka-vyakty-ātmano vyakty-antara-anvāveśo ’ca eka-śabda-niveśana-vaiphalyāt, eka-artha-niyoga ca eka-saṅkhyā-vivakṣā vyarthā. ato ca eka-sādhya-sādhanatayā anya-vivekināṃ bhāvānāṃ ca eka-sādhyaṃ vyavacchedam anyaḥ karoti. saṅketa ca ekatra kathaṃ syātām. tad ayam īrṣyā-śalyaca ekatra dṛṣṭasya anyatra a-sambhava eva pṛthag ca, ekatra draṣṭur abhāvāt, punar darśane ca ca ekatva-ayogāt, vyatiriktasya ca niṣedhāt, ca ekatva-virodhāt. sakṛc chrutau ca sarveṣāṃ ca ekatvāt. nagara-bahutve ’pi nagarāṇi iti bahuca ekam iti cen matam || tad ajñānasya vijñānaṃ ca ekam uktaṃ samatvataḥ || yathā ātmano ’ca ekam eva kiñcin na asti iti bruvāṇaḥ kaścit ca ekayā dvaya-jñānaṃ niyamād akṣa-cetasaḥ | ca ekasmād bhedas tad-anyeṣām a-bhedas tadca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayavaca ekasmin rāgo ’-raktasya vā gatiḥ || na asty ca ekasya a-dṛṣṭa-ākāra-antara-abhāvāt. tasmān na ca ekasya na sādhanaṃ na dūṣaṇam, tathāca eko ’pi kvacij janayed iti cet, tā aparāparaca eko naisargiko ’nyas tu pauruṣeya iti durca etac chabdānām asti iti kathaṃ na pramāṇaca etat – na anvayo na vyatireka iti. ya eva ca etat, kvacit tathā-dṛṣṭānām apy arthānāṃ punaḥ ca etat pradhāna-nirdeśe sati syād aneka-janmanāṃ ca etat pramāṇasya rūpam uktam, atra api pare ca etat svabhāva-viveke yuktam, pratibandhaca etad a-bādhāyā avinābhāve sati sambhavati iti ca etad anityaḥ śabdaḥ kṛtaka-anityatvād iti ca etad asti. tasmād artha-sāmarthya-anapekṣāḥ ca etad ācāryeṇa. tad ayaṃ gava-ādi-śabdaca etad upalabdhy-āśrayā kāryatā-sthitiḥ. kiṃ ca etad dvayor api || śīghra-vṛtter alāta-āder ca etad yuktam. āvaraṇaṃ hi darśanaṃ bibadhnīyān

ca V3_13405 SV_13916 SV_11824 HB_03407 SV_13126 V1_02307 V3_08201 PV_03253 SV_15714 V1_01507 SV_06518 SV_03214 V1_01410 VN_02001 V3_10104 V3_04104 VN_05913 SV_04926 VN_01919 SV_01009 V3_11202 SV_14926 PV_02127 SV_16425 V1_02909 VN_02814 V3_02803 VN_04616 SV_16305 V3_11108 V2_05305 V3_11704 PV_03530 V3_03706 SV_16610 V3_11811 NB_03023 SV_13407 SV_16215 VN_00117 V3_10803 PV_04030 SV_11223 V3_03905 SV_15029 SV_04716 PV_03266 PV_03102 PV_03157 SV_13010 SV_07122 SV_13209 SV_09502 SV_05520 SV_10122 VN_01107 HB_03718 SV_03626 PV_04005 SP_00002 SV_15716 VN_01211 SV_15917 HB_03807 SV_14113

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tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na vyañjakāni na kiñcid idānīṃ kāryaṃ syāt. na ’nyā gatiḥ. tasya rūpa-lakṣaṇatvāt. rūpasya ṣaḍ-lakṣaṇo hetur ity apare – trīṇi sarvasya tatra akiñcitkaratvāt. api a-tad-rūpa-a-pravedanāt | (24ab) cetanāś vyatireka-gatau sāmarthya-parisamāpteḥ. na tat-tulyaṃ manasām api || asatsu satsu śakti-bhede dṛṣṭo gava-aśva-vat. an-upadeśaṃ puruṣa-antara-saṃvedana-vat. an-anuyaṃś sāmānya-gocarāḥ | śabdāś ca buddhayaś anya-vyāvṛtta ity api | śabdāś ca niścayāś vikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃ -phalatvād an-ārambha eva vādasya. kathaṃ vastu-vaśād vyavasthām apanudet. hetuś bādhate. sattva-rajas-tamasāṃ caitanyasya -apārthakābhyāṃ na bhidyate. atiprasaṅgaś ayam iti bhavati, kiṃ tarhi tad iha iti. na sammatānāṃ viduṣāṃ tattva-cintā-prakāraḥ. na kṣīra-avasekena madhura-phalā bhavanti. na kṣīra-avasekena madhura-phalā bhavanti, na kasyacit kadācit kiñcij jñānaṃ nivarteta. na tāsāṃ saty abhyāse kutaḥ sthitiḥ || na -samartham a-darśane ’pi vipakṣa-vṛtteḥ. api -abhāve tad-ābhāsa-pracyuter ity uktam. na prakārāṇām ekam eva lakṣaṇaṃ vācyaṃ syāt. na vivādaḥ, tadā tasya a-nāntarīyakatvāt. na eva svarga-modana-ghoṣaṇā vacana-mātram. na -ādiṣu darśanāt, taiś ca siddhi-viśeṣāt. na -an-utpattiḥ kāraṇa-antaram anumāpayati. na tu na dṛṣṭa iti vyatirekī kathyate. na -vad aikāntika-vyatireko ’pi gamaka eva. na cetaso grāhya-lakṣaṇam || rūpa-ādeś cetasaś lakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā atīndriyā katham anyena siddhā. anyac darśanād eva sad-asantaḥ pratīyante, na upalabhyata eva, yathā nīla-ādi-viśeṣaḥ. na prāg eva niṣiddhatvāt. atiprasaṅgaś ’pi jānīyāt taṃ tathā eva pratipadyeta. na eva yathā sañ śabdaḥ kṛtako vā, yaś iti cet, tulye nyāye kiṃ na upanayaḥ. na -vāraṇam | vṛttau svayaṃ śruteḥ prāha kṛtā arthavantaḥ syuḥ. tat-saṃskāryatā eva śabdānāṃ na kaścid artha-niyamaḥ, atra -āvṛtteḥ kārya-janana-svabhāva-sthitau -kāriṇām arthānām anyebhyo bhedāt tatra eva -saṅkrānta-avabhāsinām | vedakāḥ sva-ātmanaś anyā asya anityatā bhāvāt pūrva-siddhaḥ sa || mālā-ādau ca mahattva-ādir iṣṭo yaś an-utpādayan kiñcitkaro nāma. akiñcitkaraś ca ayaṃ na kiñcit karoti ity akiñcitkaraś a-pratibandhāc ca. saṃskṛtasya upalambhe -ākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe sambandha-ayogāt, atiprasaṅgāc sambaddhā bahavo ’rthā atīndriyāḥ | a-liṅgāś -bhūto ’n-anvayo nivartamānaḥ pravartamānaś vyasanam āyātam a-prakāśyam a-saṃvaraṇīyaṃ śabda-prayoge khyāpayati. ṣaṇ-ṇagarī iti āgamaḥ || tad-viruddha-abhyupagamas tena eva || rūpa-śleṣo hi sambandho dvitve sa api guṇaṃ viniyataṃ paśyāmaḥ. a-paśyantaś a-sthitir ity-ādikaṃ nānātva-lakṣaṇaṃ na apekṣate sa tasya hetuḥ. a-hetuś -svabhāvasya ca abhāvāt, a-tad-dharma-bhāvī buddher ayaṃ vibhramaḥ syād ānupūrvī iti. sā

ca etad yuktam. tasmāt tad-abhivyāpta-dharmaca etad yuktam. sarva-kāraṇānām ānarthakyaca etad-vikalpa-an-ativṛtteḥ. api ca, bhinnatvād ca etāni, a-bādhita-viṣayatvaṃ vivakṣita-ekaca, ete śabdā vyāpino vā syur a-vyāpino vā. ca ete sukha-ādayaḥ saṃvedyatvāt. na hi yad yadca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva ca eteṣu na janma-a-janma vā kvacit | dṛṣṭaṃ ca enaṃ lokaḥ pratipadyate. na tadvad anayoḥ ca enāṃ pratyakṣeṇa katham ātmany anviyāt. aca eva vastuny eṣām a-sambhavāt ||134|| yadi hi ca eva saṅketam anurundhate ||59|| tatra apy anya ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ ca evaṃ jaya-parājayau, prativādino ’py ca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya ca evaṃ paraspara-rūpa-vivekena vyavasthā-ayogāt. ca evaṃ-prakārāṇām a-sambaddha-sādhana-vākyaca evaṃ pratyabhijñānam, kiṃ tarhi tad eva idam ca evaṃ prastutasya paryavasānaṃ sambhavati, aca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ ca evaṃ-bhūtaṃ kiñcid asti. sarvasya kenacit ca evaṃ laṅghanād eva laṅghanaṃ bala-yatnayoḥ | ca evaṃ-vādino jaiminīyāḥ svam eva vādaṃ sva-vācā ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny anca evaṃ-vidhaḥ kaścid vivādeṣu dṛṣṭa-pūrvo ca evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ ca evaṃ-vidhān āgamān ādriyante yukti-jñāḥ. na ca ca evaṃ-vidho dharma-svabhāva iti ca yathāca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tena ca evam a-viśuddha-dhiyaṃ prati | grāhya-lakṣaṇaca evam a-śakya-niścayā iti na tat sandigdhaca evam āgama-lakṣaṇaṃ syāt. tathā hi yasya ca evam ātmā iti na tasya sad-asattva-pratītiḥ. ca evam iha upalabdhi-lakṣaṇa-prāptasya sata ca evam. karma-bhāgānāṃ pūrveṇa aparasya aca evam. tasmād ayam anukramaḥ svabhāvato ’pi ca evam, sa sarvo ’nityaḥ, yathā ghaṭa-ādir iti. ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. ca eṣā tad-arthikā || viśeṣas tad-vyapekṣātaḥ ca eṣāṃ pauruṣeyatā yuktā na utpattiḥ. tata eva ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. ca eṣāṃ samaya-āder apekṣaṇīyasya abhāvāt. tataḥ ca eṣām a-bhede kiṃ na śabdaḥ prayujyate. tadvadca eṣām arthebhyo janma kevalam || artha-ātmā sva ca aindriyāt | na aneka-rūpo vācyo ’sau vācyo ca aupacārikaḥ | mukhya-a-viśiṣṭa-vijñānaca kaḥ kasya āvaraṇam anyad vā iti nirloṭhitaca kaḥ kasya sthāpako nāma. tena ayaṃ kenacid aca kaḥ saṃskartā a-vikāriṇaḥ | (254ab) syād etat ca kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā ca. kathaṃ tā bhinna-dhī-grāhyāḥ samāś cet (108abʼ ca kathaṃ teṣām abhāvo ’nupalabdhitaḥ ||199|| so ca kathaṃ na svabhāva-nānātvam ākarṣayati sukhaca kathaṃ nirvoḍhuṃ śakyeta. sa tāvad ayaṃ hetur ca kathaṃ bahuṣv eka-vacanam. na hi nagarāṇy eva ca kathaṃ bhavet | tad-anya-upagame tasya tyāgaca kathaṃ bhavet | tasmāt prakṛti-bhinnānāṃ ca kathaṃ bhedaṃ pratipadyemahi. yo ’py ayaṃ nāma ca kathaṃ yojyate. eṣa hi bhāvānāṃ bheda etadca kathaṃ viṣayaḥ. tasmān na mano-vikalpaḥ śabdaca katham anyadā api sādhanaṃ kasyacit. tasmāt ca katham apauruṣeyī. buddhi-viṭhapana-

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tan na, yasmāj jñānād a-vyatiriktaṃ -jñāne dvāv ākārau paśyāmaḥ. a-paśyantaś tathā buddhau pratibhāty a-pratibhāsamānaṃ sa tad-virodhī dharmo yukto ’-dharmaś vāsy-ādi-prayoga-vat karma-ādi-prayoga-vac -atiśayasya apekṣā ca prāg eva niṣiddhā. sa -a-pratīter anyatra kārya-saṃvādāt tasya pratibhāsa-bheda iti pratyavasthātum. api atiśayāt. ghaṭa-ādi-kāraka-dharmasya karma kurvanti. tathā anyo ’py an-atiśayaś iti. sarva-vaktṛ-dharmatā-paricchedasya hetur gotvam iva karka-ādiṣu. pācaka-karmasu -nimittatve proktam. kiṃ ca, sthity-abhāvāc bhedasya a-hetukatva-prasaṅgād ity uktam. na || sāmānya-vācinaḥ śabdās tad-eka-arthā | tat saṅketa-a-grahas tatra spaṣṭas taj-jā sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ iyam | bhedaṃ pratyaya-saṃsiddham avalambya || tasya artha-rūpeṇa ākārāv ātma-ākāraś dṛṣṭaḥ śaśa-viṣāṇa-ādiḥ. na upalabhyate -ādi-prasaṅgāt. na ca ghaṭaṃ mṛd-ātmānaṃ nigraha-prāpto ’si ity an-anuyogaḥ. etac hetu-svabhāva-abhāvo ’taḥ pratiṣedhe hetu-svabhāva-abhāvo ’taḥ pratiṣedhe | pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc artha-sādhane vastuni tasya a-nirodhāt tataś tasya eva pradīpa-āder viṣaya-antarasya ākarṣayati sukha-duḥkha-vat. sa-anvayatve uddiśya śāstraṃ pravartate pravṛttau kartṝn aṣṭaka-ādīn. hiraṇya-garbhaṃ iti kathaṃ tad eva yugapad dveṣyaṃ bhinna-pratibhāsa-avabodhataḥ | ā-vikāraṃ paśyāmaḥ ānupūrvīm eva ca a-tulyām. na a-kārya-kāraṇa-pratiṣedho gamaka iti. sa anya-anurodhi yat | tad vyaṅgyaṃ yogyatāyāś -karmaṇām || etena samavāyaś ca samavāyi uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya apy abhāva-gatiḥ. rāga-ādīnāṃ vacana-ādeś ādi-vad a-kṣepa-kāri-indriya-vijñāna-ādi-vac sādhanaṃ samapekṣate | kārye dṛṣṭir a-dṛṣṭiś asataḥ prāg a-sāmarthyāt sāmarthya-kāle ’bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ icchatā jñānasya tat-pratibandho vācyaḥ. sa sarveṣāṃ na ca sarva-jāḥ | kāraṇe vardhamāne -svabhāvatva-abhāvāt. vyabhicāra-sambhavāc -ātmatāṃ sūcayati. yat-sākalya-vaikalyābhyāṃ etat. vyāpārād eva tat-siddheḥ karaṇānāṃ vā manaskāra-ādibhyo bhavanti iti. na samagrāṇāṃ vyāpārād upalabdhitaḥ | niyamena evaṃ tad eva ekaṃ vijñānaṃ kurvantu. kiṃ nitiṣṭhati || eka-aṇv-atyaya-kālaś -prabhṛtibhir yuktāḥ syuḥ kurvanty eva. api tad-avasthaṃ dṛśyeta. kāṣṭha-vināśa iti an-utpādayat kiñcitkaraṃ nāma. akiñcitkaraṃ bheda-vad eka-pratyaya-ayogāt. nityasya 12|| tatra ekas tattva-vin na anya iti bhedaś tad dharma-antaraṃ nivartate prādur-bhavati -krameṇa na prayukto vipratipatti-viṣayaś -aṅkura-pattra-ādīnām ṛtu-saṃvatsara-ādīnāṃ kaḥ syāt tena yaḥ samapekṣyate || anapekṣaś -adhigamaḥ katham || asti cen nir-vikalpaṃ tāsv a-krama-ābhāsāḥ kramavatyo ’parāś anyathā-bhāve ca tad eva na syāt. api svalakṣaṇam, tatra a-pratibhāsanāt. ta eva yadi bhinna-viśeṣaṇam | mukhyam ity eva

ca katham artha-antaraṃ vrajet ||71|| jñānasya ca katham artha-dvaya-kalpanena ātmānam eva ca katham ātmanā anyaṃ grāhayed vyapadeśayed vā. ca. katham idānīṃ dharma-phalam iṣṭam a-dharmaca kathyate. yo ’pi manyate samakṣe ca karaṇa-vyāpārād eva siddha iti sarva-kāryaca karaṇāt prāg draṣṭum a-śakyatvāt. na ca ayam ca, karaṇānāṃ samagrāṇāṃ vyāpārād upalabdhitaḥ | ca karaṇeṣu dṛṣṭeḥ. tasya eva pradīpa-āder viṣaya ca kartā ca mantrāṇām iti. na, teṣāṃ prabhāvavatā ca kartum a-śakyatvāt. sa eva hy evaṃ sarvajñaḥ ca karma-jātir na ca tāni karmāṇi pācaka-śabdena ca karmaṇaḥ | (158b) na hy anityaṃ karma sarvadā ca kalakale vācako na śrūyate. pada-vākyaca kalpanā | abhāve nir-vikalpasya viśeṣaca kalpanā || jāyante kalpanās tatra yatra śabdo ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ ca kalpyate || yathāsvaṃ bheda-niṣṭheṣu ca kaścana | dvitīyasya tṛtīyena jñānena hi ca kaścit pradeśa-viśeṣa upalabdhi-lakṣaṇa-prāpto ca kaścid vivekena upalakṣayati, yena evaṃ syād ca kasya parājaya ity anuyuktayā parṣadā ca kasyacit | hetuḥ (29abcʼ) tāv eva hi ca kasyacit | hetuḥ (72abcʼ) tāv eva hi ca kasyacit ||2|| sa khalu pratyakṣaṃ pramāṇaṃ na ca kasyacid arthasya asiddheḥ. ata eva sad api ca kasyacid vyañjaka-antara-abhāvāt. tat-kāraṇāni ca kā kasya pravṛttir nivṛttir vā iti yat kiñcid ca kā niṣṭhā teṣām a-niṣṭhānāt. dṛśyate ca ca kāṇādāḥ. teṣāṃ sa mithyā-vāda iti cet. ka ca kāmyaṃ ca. atha prasiddhim ullaṅghya kalpane ca kāyasya tulya-rūpaṃ bhaven manaḥ || rūpa-ādica kāraṇa-a-bhede kārya-bhedo yuktaḥ. tasmād asti ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity ca kāraṇaṃ kārakaṃ matam ||146|| prāg eva asya ca ca kāraṇam | vyavasthitatvaṃ jāty-āder nirastam ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na ca kārya-kāraṇa-bhāva-asiddheḥ. artha-antarasya ca, kārya-kāraṇa-svabhāva-bhedād iti. tatra ca kārya-kāraṇatā hi te || artha-antarasya tadca kārya-niṣpatter an-upayogāj jñāna-hetor ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātraca kārya-svabhāvayor liṅgayor anumāne ’pi tulya ca kārya-hānir na yujyate || tāpa-ādiṣv iva rāgaca. kārya-hetoḥ prayogaḥ – yatra dhūmas tatra ca kāryaṃ bhāva-abhāva-vat tata eva utpattiḥ. ca kāryatā ||261|| yat khalu rūpaṃ yata eva ca kāryatā nāma anyā bhāva-abhāva-viśeṣābhyām. sa ca kāryatvaṃ vyañjake tad-a-sambhavāt ||263|| na ca, kāryaś ca tāsāṃ prāpto ’sau jananaṃ yad ca kālo ’lpīyān kṣaṇo mataḥ | buddhiś ca kṣaṇikā ca, kāvyāni puruṣaḥ karoti iti sarvaḥ puruṣaḥ ca kāṣṭha-abhāva ucyate. na ca abhāvaḥ kāryaḥ. ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa ca kiṃ kurvāṇa ādhāraḥ syāt. tasya tatra ca kiṃ-kṛtaḥ | tadvat puṃstve katham api jñānī ca, kiṃ tat tad eva avasthitaṃ dravyaṃ syāt, tato ca kiṃ na darśita iti cet, na, samāsa-nirdeśāt, ca. kiṃ punar a-calita-avasthā-svabhāvānām aca kiṃ bhāvo ’-tathābhūtaḥ kadācana | yathā na ca kiñcit tat-tulya-hetukam | sarvaṃ tathā eva ca kim | sarva-artha-grahaṇe tasmād a-kramo ’yaṃ ca kuta idam a-mantra-oṣadham indra-jālaṃ bhāvena ca kutaścid vyāvṛttāḥ punar anyato ’pi ca kuto ’-bhinne ’-bhinna-arthatā iti cet || an-

ca V2_07604 V3_01006 SV_09720 SV_09724 V2_07606 SV_16209 SV_03611 PV_03507 SV_10621 SV_16601 VN_03421 SV_15506 SV_12319 SV_17416 HB_01701 V1_02005 SV_15610 PV_03494 PV_02268 V1_01501 SV_12415 V3_08103 PV_04212 HB_01405 PV_03495 SV_07803 HB_02502 PV_03427 VN_01302 V3_12901 VN_01304 V3_12603 SV_00115 V3_04306 SV_11014 V2_06702 PV_03274 PV_02017 SV_11622 PV_02242 SV_11708 SV_14705 SV_04321 V2_06712 SV_11519 PV_03154 SV_04628 SV_07420 PV_03044 PV_03257 SP_00023 VN_05307 PV_03445 PV_03465 SV_04607 SV_04010 V2_04502 SV_11710 SV_07603 PV_03507 SV_12212 SV_09301 SV_00214 SV_02721 HB_03304

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sarvam anityam, yathā ghaṭa-ādayaḥ, śabdaś kaścit kṛtakaḥ sa sarvo ’nityaḥ, śabdaś sarvam anityam, yathā ghaṭa-ādayaḥ, śabdaś anityatva-abhāve kṛtakatvaṃ bhavati śabdaś anityatva-abhāve kṛtakatvaṃ bhavati, śabdaś -pūrvakam eva anyaḥ karoty a-vidita-kartāraś -cintā. tad-vaśād vastu-vyavasthāpanaṃ || na hy artha-ābhāsi ca jñānam artho bāhyaś | na sādhyaḥ samudāyaḥ syāt siddho dharmaś pramāṇa-antara-a-vṛttāv a-pratipatteḥ. tataś -an-atikramāt, yathā uktaṃ prāk. anapekṣe anye ’nyathā vyācakṣate. tad-anusāreṇa -dahana-ādi-stambhana-darśanāt. śabarāṇāṃ tac ca ayuktam ity āvedita-prāyam, nityatvaṃ -virodhāt. tat kim idānīṃ mātā ca vandhyā a-kārya-bhedasya apekṣa-ayogād anapekṣāc a-sannidher na artha-an-arthau. kiṃ ’pi hi varṇa-ātmā nimeṣa-tulita-sthitiḥ | sa -utpattir virudhyate || kriyāyām a-kriyāyāṃ ayaṃ vikalpaḥ saṃvidita upayann apayaṃś satya-ādimatāṃ vacana-samayād iti. tāni ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe vyāvṛtter vyāpitā kutaḥ || prāṇa-ādeś tasya eva antyasya kāraṇatvāt, tatra -kālaś ca kālo ’lpīyān kṣaṇo mataḥ | buddhiś pratyayaḥ sarvatra sarva-ākāraḥ syāt. tathā prabandha-vṛttau tu śarād bhāvaḥ. asti -jñānaṃ bhāty artha-pratibhāsa-vat | buddheś -ādiṣv apy ayaṃ prasaṅgaś caitanyeṣu ca. na nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ’-vaiśvarūpya-saha-utpatty-ādi-prasaṅgāt. na uparacayati ity uktaṃ vārttike. buddhi-kṛtā yogya-dharmi-dharma-pratipatty-artham. tathā -yogya-dharmi-pratipatty-artham. tathā śakyante, puruṣa-icchā-vṛttitvāt, teṣāṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ bhavet || tasmāt ta āntarā eva saṃvedyatvāc ādīnām a-caitanya-ādi cintitam | anitya-ādeś utprekṣya ghaṭayed iti te ’pi tathā syuḥ. na sneho nir-doṣaḥ sādhanāni ca || etāvad eva jñāna-utpādana-prasaṅgāt, sāmarthya-kāriṇaś nāma yena sa ca na syāt. na anya-svabhāvaś pāratantrya-ayogād an-upādhiḥ, pāratantrye para-ātmani tulyaḥ paryanuyogo ’navasthā -abhāvād iti nirloṭhitam etat. sarvatra -jñānam ādi-saṅketa-gocaraḥ || anumānaṃ ākṣiptā eva iti tadvān abhidheyaḥ syāt. na eva sāmānyam uktaṃ syāt. api ca, vyañjakasya vināśasya na nityatā | a-sambandhaś akṣa-cetasaḥ | sukha-ādy-abhāve ’py arthāc || saṃyoga-ādy-āśraye yogyam a-yogyaṃ tac aparāparaṃ ghoṣayet, vivāda-āspadaṃ na ubhaya-darśanam | tadā artho jñānam iti vā pratijñānaṃ kṣaṇa-bhaṅgaḥ prasajyate | sa ayam iṣṭa-an-iṣṭayoḥ sādhanam a-sādhanaṃ rūpaṃ syād vyakty-antara-bhāvinaḥ. tataś anumānaṃ dvidhā (1aʼ) svārthaṃ parārthaṃ ca bhāva-an-upakāra-prasaṅgāt sāmarthyāc a-pratibandhena abhāvāt. a-sambandhāc -artha-jñānayoḥ pṛthak || na hy artha-ābhāsi -kalasya ātmanas tad-a-tattva-virodhāt. na etat sarve śabdā viveka-viṣayā vikalpāś pramāṇena niścitāv uktau pakṣa-dharmaś -svabhāva-a-niścayaḥ. kutaḥ. viparyāsāt. sa na asti iti vyavasāyāt, dṛṣṭānta-asiddheś

ca kṛtaka ity anvayī. sāmarthyād eva atra anityaḥ ca kṛtaka ity ukte ’pi śabdo ’nitya ity arthād ca kṛtaka iti kṛtakatvasya apy anityatvena ca kṛtaka iti. siddha-tat-svabhāvatayā tad-abhāve ca kṛtaka iti. siddha-tat-svabhāvatayā tad-abhāve ca kecid iti sarveṣāṃ keṣāñcid vā a-kriyāca kevalaṃ jāḍya-khyāpanam. tathā-kṛta-vyavasthāḥ ca kevalaḥ | eka-ākāra-mati-grāhye bheda-abhāvaca kevalaḥ ||209|| yadi hi śabda-artha eva ca kevalād artha-pratipatter a-sādhanam eva ca kevale svataḥ pratijñā-virodhe vivakṣite ca keṣāñcit pratītiḥ. tathā ayam an-arthakeṣv ca keṣāñcid adya api mantra-karaṇāt, a-vaidikānāṃ ca keṣāñcid bhāvānām a-kṣaṇikasya vastu-dharmaca, ko vā asya bhāṣitasya arthaḥ – a-kṣepa-kriyā ca krama-utpatty-ayogāt. ādheya-bhedatve ca ca kramasya artha-antaratve ’n-artha-antaratve vā ca kramād aneka-aṇu-sambandhena nitiṣṭhati || eka ca kriyā ca sadṛśa-ātmanaḥ | aikyaṃ ca hetuca kva antar-bhāvyatām arthe buddhau vā. na arthe, ca kvacit puruṣeṣu dṛśyante. sarva-puruṣās tadca kvacid abhāvāt, yathā – prayatnānantarīyako ca kvacid dṛṣṭyā sattva-asattvaṃ pratīyate | ca kṣaṇa ekasya svabhāvasya a-vivekād viśeṣasya ca kṣaṇikā tasmāt kramād varṇān prapadyate || iti ca gām apy aśva iti pratīyāt. aśva-sthita-ātmanā ca gomaya-itara-janmanoḥ svabhāva-bhedo rūpa-aca grāhikā buddhir nityam antar-mukhā ātmani || ca ghaṭa-ādiṣv api sarva-ātmanā anvayo ’ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ ca ghaṭaṃ mṛd-ātmānaṃ ca kaścid vivekena ca ghaṭanā asatsu kena nivāryate. sad-asad-ubhaya ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt ca cetanāḥ | saṃvedanaṃ na yad-rūpaṃ na hi tat ca caitanyaṃ maraṇāt tvag-apohataḥ || vastuca cyavana-dharmāṇaḥ. yad uktam – āśraya-apāyena ca jagat kva idānīṃ sa virajyate | sa-doṣatā api ca janakatvāt. tasya ca tad-ātmakatvāt. arthaca. janmā iti cet. sarva-kāraṇānāṃ parasparam aca janya-janaka-bhāvāt saha-anavasthiter dvayor ca. janya-janaka-bhāve so ’napekṣasya nityaṃ syāt. ca jāty-a-sambhavād ayogo yādṛcchikeṣu vyaktica jāty-ādau vastuno na asti bhedini | sarvatra ca jāti-vyaktyoḥ kaścit sambandho ’nyonyam aca jātīnāṃ jātimattā yadi iṣyate | prāpto gotvaca jātīnām a-kāryatvād a-rūpatā || yac ca vastuca jātes tac chakty-asiddhitaḥ || pṛthak pṛthak ca jāyate | nitya-yogya-svabhāvasya tad-vaikalyaca jijñāsitam artha-mātram uktvā pratijñā-ādiṣv ca jñāte ca iti gatā kathā || atha svarūpaṃ sā ca jñāto ’tha vā a-jñāto bhavej jñātasya liṅgatā | ca jñātvā tatra pravṛtti-nivṛttī kuryāṃ kārayeyaṃ ca jñāna-antaraṃ vyakty-antaraṃ vā a-vyāpnuvat ca. jñāna-abhidhāna-rūpatvān na parāparaca jñāna-utpatter nityaṃ ghaṭa-ādīnām a-grahaṇaca jñāna-utpattāv api prasaṅgāt. tad ayam ekaca jñānam artho bāhyaś ca kevalaḥ | eka-ākāraca jvālā-itara-janmanor bādhya-bādhakatā pathikaca. ta ete eka-vastu-pratiśaraṇā api yathāsvam ca. ta ete kārya-svabhāva-anupalabdhi-lakṣaṇās ca taṃ pradeśaṃ tad-viviktena rūpeṇa niścinvann ca. tac ca tasya liṅgaṃ bhavati yasya yena anvayo

ca HB_02805 PV_03049 SV_08606 SV_14710 PV_03427 SV_13213 SV_04713 SV_08608 PV_04161 V3_10312 SV_04221 PV_03283 V1_02814 V2_05209 SV_02801 SV_05202 PV_03451 SV_07720 SV_10805 VN_06016 SV_11118 PV_02285 SV_04413 HB_00310 SV_07205 SV_03704 V2_09001 V2_08514 SV_17515 V2_09111 V3_01309 SV_07316 SV_14302 SV_13825 SV_05510 PV_03216 V3_04101 HB_03210 NB_02023 SV_03018 SV_09826 SV_11726 SV_08314 SV_07709 SV_07710 HB_00701 SV_08212 SV_15225 SV_05011 SV_09520 V3_07510 V1_00207 SV_04110 NB_02002 SV_10824 SV_13603 SV_06705 V2_04609 SV_13106 V3_05206 SV_09413 V3_07207 SV_07804 SV_02616 V1_00307

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anya-vyavaccheda-siddheḥ. sambandha-abhāvāc jātīnāṃ kevalānām a-darśanāt | vyakti-grahe para-rūpeṇa a-tattvāt. te yathāsvaṃ bhinnāś parasparam asty eva ity anyatvam eva. na ity utsanno ’nubhavo ’khilaḥ || bahir mukhaṃ indriyasya hi saṃskāraḥ śṛṇuyān nikhilaṃ a-pratītiḥ, na ca sambandho ’sti iti. api tad-rūpo na syāt, na a-tat-kāryaḥ. tena eva || nanv a-dṛṣṭo ’ṃśu-vat so ’rtho na vyapadeśair vaktāraḥ pradarśayanti. na pratibhāsanāt tad-a-kāribhyo bhinnam iva, na | svapne ’pi smaryate smārtaṃ na tathā hi svapne ’pi smaryate smārtaṃ na niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt. na nāma. tad-ākāra-samāropa-saṃśaya-rahitaś sāmānyam ayaṃ vā tadvān iti na syāt. tathā idaṃ dvayam || atha na utpadyate tasmān na tasya dvitīya-ātma-abhāvāt. eka-ātmanaś -pāpa-śravaṇāt tad-bhāve virodha-a-darśanāc anyathā pareṣām a-pratipatteḥ, apareṇa jam ātma-darśanam ātmīya-grahaṃ prasūte. tau | vyāpti-pradarśanād dhetoḥ sādhyena uktaṃ codanayā vacana-bhedaḥ sādhya-sādhana-bhedaś ca tena ātmanā pratyakṣeṇa dṛṣṭam eva. na cet tatra api tulyaḥ prasaṅgo ’navasthā svayaṃ saṃyoga-ātmakasya pareṇa a-saṃyogāc uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś – tad-abhāve ’py agnau bhavati iti. kathaṃ kaścit kasyacid avyabhicārī. vyabhicāre -anapekṣaṇād a-hetutā tan-mātra-anubandhaś na ca svarūpa-mātra-arthavat. arthavac tad-dhetoḥ svabhāvasya prāg-abhāvāt paścāc anapekṣaṇīya ity uktam. svabhāva-abhāvasya vyañjakatve tādṛśā eva syuḥ, atiśerate vibhāvyate. na ca īdṛśaṃ sāmānyam. na skandha-ādīnāṃ viśeṣataḥ | lakṣaṇaṃ sa -tādavasthyam anityatāṃ brūmaḥ, tādavasthyaṃ sarvasya vyavasthāpanād a-tad-anyasya eva ca. a-tat-svabhāvasya a-tadutpatteś vidhi-pratiṣedhābhyāṃ vyavahāraḥ. upādhayaś kārya-utpatteḥ sā phalavaty eva. sa eva pratipattir liṅga-abhāvāt, dṛṣṭānta-asiddheś antare viśeṣo ’sti. viśeṣo ’-bheda-hāneḥ. sa -antarāla-a-vyāpino yogo yuktaḥ. prāk sa na sa na ca tatra āsīd asti paścāt (152ʼabʼ) na -sāmarthyād eva agnir atra iti bhavati. na -darśane ’py anvayinos tayor darśanāt. na -vyatirekaṃ hetu-vyatireko vyāpnuyāt. na a-śakya-samāropāt, ākāra-antara-vat. sa atipatati. asiddhiṃ vyabhicāraṃ virodhaṃ ativartate, asiddhiṃ vyabhicāraṃ virodhaṃ || dvividha eva hy arthaḥ pratyakṣaḥ parokṣaś ādi-śamana-lakṣaṇam ekaṃ kāryaṃ kurvanti. na iti. anumānaṃ dvidhā. svārthaṃ parārthaṃ -ādīnāṃ dravya-karma-sāmānya-saṃyoga-ādīnāṃ na sambhavati, vāta-ātapa-vad ātma-ādi-vac -abhāvāt, bhinna-svabhāvānāṃ pṛthaṅ niyoge -vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś āvaraṇe jñāpayeyur eva indriya-ādayaḥ. na āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na tat-svabhāvaḥ prasādhito bhavati. sa viśeṣitas tat-svabhāvaḥ sādhito bhavati. sa sambandhāt, tat-svabhāva-pratipattyā na hi śuktau dve rūpe samānaṃ viśiṣṭaṃ abhipretaṃ tv arthaṃ sūcayeyur iti sa eva

ca. tac ca tasya liṅgaṃ bhavati yena yasya kaścit ca tac chabda-rūpād anyan na dṛśyate || jñānaca taj-janakāś ca svabhāvena iti ko ’tra virodhaḥ. ca taj-janma-lakṣaṇāt svabhāva-pratibandhād anyaḥ ca taj-jñānaṃ bhāty artha-pratibhāsa-vat | ca tat ||254|| tatra yadi saṃskṛtena upalambha ca, tat-kāriṇām a-tat-kāri-bheda-sāmye na kiṃ ca tat-kāryaṃ kartavyam iti ko ’tra nyāyaḥ. api ca tat-kāryam īkṣyate | gurutva-a-gati-vat sarvaca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, ca tat tattvaṃ parīkṣā-an-aṅgatvād iti ca tat tādṛg-arthavat || a-śubhā-pṛthivī-kṛtsnaca tat tādṛg-arthavat ||32|| middha-upaplutānām ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha ca tat-pratipattau na liṅgam anusaret. na ca ca tat-pratipattyā tadvati pratipattir na syād ca tat pratibhāsinī | sā dhīr nir-viṣayā prāptā ca tat-pradeśa-varti-sambandhi-rūpatvāt. anyathā ca. tat sati pravartitavye varam evaṃ pravṛtta ca tat-sambandhi dūṣaṇam. ubhayor a-samyakca tat-snehaṃ sa ca dveṣa-ādīni iti sat-kāyaca tat sphuṭam || mānaṃ dvividhaṃ viṣayaca tat-svabhāva-samāśrayair dharma-pratibhāsaca tat-svalakṣaṇa-grahaṇa-uttara-kāla-bhāvino nīla ca. tata upakāra-an-avadhāraṇād asya iyaṃ sthitir ca. tata eva saṅkhyā-abhāvaḥ. tat-saṃyoga-puruṣaca. tataś cen na bheda-siddhiḥ, na kasyacit ca tato ’nyato vā a-taj-janana-svabhāvād bhavet. ca tato ’nyathā api tat-sambhavāt tad-bhāvāt tatca. tato ’pi kasyacid bhāve tad-an-upayogād aca. tato bāhyena arthena arthavattvam an-iṣṭaṃ ca tato bhāvāt. nityaṃ tat-svabhāva-sad-bhāve ca tato bhede tato nivartamānasya bhāvasya ca. tato vyañjaka-atiśayāt kārakā eva. ca tato vyatiriktaḥ kaścid a-bhinna ākāro ’sti. ca tattvaṃ na tena apy ete vilakṣaṇāḥ || ca tattvam. tad avarugṇe ’sti, vināśāt tiroca tattvena vyavasthāpanāt. etena krama-a-kramaca tatra a-pratibaddha-svabhāvatvāt. te ca ca tatra a-samarthāḥ samarthaś ca na eva ucyata ca tatra aṅkura-hetuḥ. anyas tu pūrvaḥ pariṇāmas ca, tatra apy atīndriyatvena sādhana-apekṣaṇāt. ca tatra apy asti iti na eka-sthitāv api tasya ca tatra āsīd asti paścāt (152ʼabʼ) na ca tatra ca tatra utpanno na kutaścid āyāta iti ka imaṃ ca tatra kaścid agnir atra ity asmai nivedayati. ca tatra tan-nibandhanaḥ kaścit svabhāvo ’sti ca tatra tasya a-sambhave pramāṇaṃ paśyāmaḥ. na ca tatra na asti ity a-sāmānyam. sati sāmānyaca. tatra yadi bhāva-dharmo hetur ucyate. sa ca. tatra yadi bhāva-dharmo hetur ucyate, sa ca. tatra yo jñāna-pratibhāsam anvaya-vyatirekāv ca tatra sāmānyam apekṣante, bhede ’pi tatca. tatra svārthaṃ tri-rūpāl liṅgād yad anumeye ca. tathā an-āgama-apekṣa-anumāna-viṣayaca. tathā kāla-parihāreṇa vṛttiḥ kālaca tathā-coditānāṃ vibhāga-a-parijñānād iti. ca. tathā tayor abhāve taj-jaṃ jñānaṃ tatca tathā. tasmāt tena ādheya-viśeṣā iti gamyante. ca tathā. tasmāt tena ādheya-viśeṣā iti gamyante. ca tathā na anveti. yad api sattā-mātram anveti ca tathā na anveti. yad api sattā-mātram anveti, ca tathā niścayāt, tasya ca ekasya a-dṛṣṭa-ākāraca, tathā pratipatti-prasaṅgāt, a-pratipattau vā ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāva-

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pratyaya-darśanāt. sarvathā upakāra-abhāve abhāveṣu samaya-vāsanā-āropita-rūpa-viśeṣeṣu -viśeṣā na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tad-ayogād apekṣā-virodhāc tad-vikāra-an-anukārāt, tad-abhāve bhāvāc tu bhāva-utpattir na asti ity ucyate. na vastunas tādātmyāt patanam anavasthā ca. na -vat prayatnānantarīyaka-itarayoḥ, na yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu | sā dhīr nir-viṣayā prāptā sāmānyaṃ sad-asad-ubhaya-an-ubhaya-vyavasthāś -niyataḥ sarvatra yogyatvāt. a-yogyatve eva tad-abhāvaḥ, tad-anya-pratipattir eva puruṣa-icchāḥ sarvā yathārtha-bhāvinyaḥ. na puruṣa-icchāḥ sarvā yathārtha-bhāvinyaḥ. na tad-abhyupagamasya ca avaśyaṃ-bhāvitvāt. api eka-svabhāva-sthiti-lakṣaṇatvāt. tat-sthitiś anyeṣām upekṣakam || niṣedhe tad-viviktaṃ upekṣakam ||24|| niṣedhe tad-viviktaṃ -ātmīya-an-uparodhiny uparodha-pratighātini tattva-rakṣaṇa-upāyaḥ sādhana-ābhāsa-dūṣaṇaṃ sambandha iti sa eva prasaṅgo ’-paryavasānaś sāmarthya-kāriṇaś ca janakatvāt. tasya hi saty artho ’rthaṃ na vyabhicarati. sa hi saty artho ’rthaṃ na vyabhicarati. sa prakāśate || yathā pradīpayor dīpa-ghaṭayoś anekayā buddhyā krameṇa grahaṇa-ayogāt. na -bhāvam antareṇa a-pratyakṣatā anyathā-bhāve kā prasanna-īkṣaṇe ’-kṣamā | bhūtaṃ paśyaṃś na anyatra, tathā kāla-saṃskāra-bhedāt. na na anyatra. tathā kāla-saṃskāra-bhedāt. na | nimittaṃ tat svabhāvo vā kāraṇaṃ tac -bhāvinaḥ paścād apy abhāva-prasaṅgāt. sa gamyate nir-apekṣo vināśa iti. a-sāmarthyāc – nir-apekṣo vināśa iti. a-sāmarthyāc anyathā upadeśa-sambhavāt. tat-pratyayāc -pratibandhād eva hetuḥ sādhyaṃ gamayati. sa -pratibandhād eva hetuḥ sādhyaṃ gamayati. sa hi bhāva-śaktir a-śaktir vā cintyeta, na yena anumānād asya upalabdhiḥ syāt. na ca tad-a-grahe || na gṛhyata iti proktaṃ na viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś alaṅkāra-upadeśa-vat, kāka-danta-parīkṣā-vac vā tad-avasthāyām iva pṛthag api syāt. tathā kāryaṃ vā vastūnāṃ vaktari dhvaniḥ | na na iṣṭo ’vaśyam iha āśrayaḥ | tad-abhāve -kārya-dravya-ādimatsu bhūta-ādiṣv abhāvāc buddhes tad-anekatvasya niṣetsyamānatvāc dhīḥ sā anubhūyate | na dīrgha-grāhikā sā bhinnā eva upādhayaḥ parasparam āśrayāc maitrī-śauca-dharma-parāyaṇānāṃ ’saty api pratiyogini bhāvāt. pratiyoginaś | vyākhyeyo ’tra virodho yas tad-virodhāc ’nayā svarūpeṇa para-rūpam iti, te anyad yataḥ kārya-bhedaḥ syāt. bhinnāṃ -svabhāvatā na mṛdaḥ saṃsthāna-viśeṣaḥ. na abhāva-asiddhir ity an-upanayaḥ. dṛśyatayā -vyavahārāv abhāvam anyasya sādhayataḥ, sā apy a-vañcanam || tad-rūpa-adhyavasāyāc maraṇasya anena abhyupagamāt, tasya -vyavacchedena viśeṣaṇād ity uktaṃ vakṣyate tasya eva paricchedāt, tad-anyad eva vivekena dvitva-vikalpa-ayogāt. atiprasaṅgāc anubhāṣaṇa-vyājena sambhavād a-niścitatvāc

ca tathā pratyayo na yuktaḥ. sarveṣāṃ parasparam ca tathā vikalpa-utpatteḥ. na ca te ’satsu ca tathā viprakṛṣṭeṣu sva-sāmarthya-upadhānāj ca. tathā viṣayāḥ sukha-duḥkhe nimittaca. tathā śrāvaṇa-ādy api iti na aindriyam. tathā ca tathā sthāyī bhāvas tad-upādānaḥ. pāramparyeṇa ca tathābhūta-ātma-kriyāṃ pratibandham abhyupaiti. ca tathāvidhasya a-darśanād asattvam eva. yasmān ca tathāvidho na asti iti na tayoḥ sārūpyam. na ca tad-a-grahe || na gṛhyata iti proktaṃ na ca ca tad-a-tat-samayavatām a-niścita-sādhanā na ca tad-a-pracyuter a-vidheyasya puruṣāṇāṃ kvacid ca tad-a-pratipattir ucyate. anyathā tatca tad-a-pratibaddha-svabhāvo bhāvo ’nyaṃ ca tad-a-pratibaddha-svabhāvo bhāvo ’nyaṃ ca, tad-anya-parihāreṇa pravarteta iti ca dhvaniḥ ca tad-anya-vyatireke sati syāt. sa ca na asti ca tad anyeṣām apekṣakam | vyavahāram a-satyaca tad-anyeṣām apekṣakam | vyavahāram a-satyaca tad-abhāvāt. tasmāt samāna-jātīya-abhyāsa-jam ca, tad-abhāve mithyā-pralāpād atra para-upatāpaca. tad avaśyaṃ vināśa-sambandha-yogyam uttaram ca tad-ātmakatvāt. artha-antaratve ca bhāva-anca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda ca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda ca tad-āśrayaḥ | vyaṅgya-vyañjaka-bhāvena ca tad ekayā grāhyaṃ varṇa-anukrama-grahaṇāt. eka ca tad eva na syāt. api ca kuta idam a-mantraca tad-darśī kathaṃ ca upahata-indriyaḥ || ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena ca tad-dhiyaḥ || pratiṣedhas tu sarvatra sādhyate ca tad-dhetur vā anityatā-hetu-niyamana-svabhāvas ca tad-dhetoḥ (196a) abhāva-kāriṇaḥ kriyāca tad-dhetoḥ (56a) abhāva-kāriṇaḥ kriyāca tad-bhaktānām a-vicāreṇa pratipatter bahuṣv ca tad-bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa ca tad-bhāva-lakṣaṇas tadutpatti-lakṣaṇo vā. sa ca tad yuktam. puruṣais teṣāṃ niyoge yathā-iṣṭaṃ ca tad-rūpa-anyathā-bhāvam antareṇa a-pratyakṣatā ca tad-vastu kiñcana | tasmād artha-avabhāso ’sau ca tad-vikalpa-bhājaḥ, yathā-pratibhāsi-vastuca tad-vikalpa-bhājaḥ, yathā-pratibhāsi-vastuca. tad viparyayeṇa upasaṃhāra-vac chakya-upāyaṃ ca tad viśeṣa-bhāvi kāryam api kevalāt syād iti ca tad-vyatiriktasya vidyate ’vyabhicāritā ||336|| ca tan na iti vacanād api tad-gateḥ ||26|| yatas ca. tan na tathā sāmānya-buddhau niveśa-abhāvāt ca. tan na vastu. tasya etad-vikalpa-an-atikramāt. ca tan na syād dīrgha-dhī-smṛtiḥ || pṛthak pṛthak ca. tan-nibandhanāḥ śrutayas tad-ādhāreṣu ca tan-nimittam eva kasyāścid siddher asiddher ca tan-nirākaraṇe ’-sāmarthyāt parājayasya anca tanmayaiḥ || virodhaḥ śūnyatā-dṛṣṭeḥ sarvaca tayā saṃvṛta-bhedāḥ svayaṃ bhedino ’py aca tayoḥ pratibhāṃ paśyāmaḥ ānupūrvīm eva ca aca tayoḥ śakti-viśeṣa-viṣaya-bhede ’pi taj-janitaca tayor ātmanor virodha-upalabdhir ity aca tayor upalabdhi-lakṣaṇa-prāptāv eva asadca tayos tad-rūpa-śūnyayoḥ | tad-rūpa-aca taruṣv a-sambhavāt. a-cetanāḥ sukha-ādaya iti ca. tasmāt tatra sāmānyam eva sādhyate tad-ayogaca tasmāt tad-anyasya tatra a-paricchedāt. atas ca. tasmāt paśyañ śukti-rūpaṃ viśiṣṭam eva ca. tasmāt pratijñā-vacanam eva tāvan na nyāyyam,

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tato ’-viśeṣeṇa eva pratītiḥ syāt, sarvasya svabhāva-viprakarṣeṇa draṣṭum a-śakyatvāc viśeṣa-antara-vyudāsena pravṛtty-ayogāc ekatra viruddha-guṇa-upasaṃhāra-ayogāc kāryatve ’bhāva-ayogāt, pūrva-vat prasaṅgāc vā iti niveditam etat. nivedayiṣyate aneka-ākāra-ayogād ekasya atiprasaṅgāc – kathaṃ sa kevalo ’pi karoty eva kāryaṃ apy asiddheḥ. na api sa-ātmakād an-ātmakāc ca tat-pratipattau na liṅgam anusaret. na siddhasya an-upakāriṇi śabde ’-samāśrayāc a-pratipatti-darśanāt. tat-svabhāva-niścaye tat-karma-sambandho na prasidhyati || sā tat-karma-sambandho na prasidhyati ||35|| sā bhrāntir eva. bhāva-bhedo vāsanā-prakṛtiś tasya deśa-kāla-niyama-ayogāt. niyame ca svatantrasya na syāt. tad-bala-utpattau yady anyathā-bhāvo vyavacchinnas tathātvaṃ samaya-kāla-utpattiḥ svabhāvasya. parāvṛttau iti vyavasāyāt, dṛṣṭānta-asiddheś ca. tac -siddheḥ. sambandha-abhāvāc ca. tac upanipāte viruddhāvyabhicārī iti. na svabhāva-pratibandho hi liṅga-lakṣaṇam. na siddher aṅgam, svabhāvaḥ kāryam anupalambhaś rūpaṃ nityaṃ syād upalabhya-svabhāvaṃ ca. sa -hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na anyas tu pūrvaḥ pariṇāmas tad-artha eva. na kartum a-śakyatvāt. sambhavad-viśeṣasya ca tatra a-pratibaddha-svabhāvatvāt. te tathā iti nīla-ādy-anubhavaḥ syāt. sa -prativedyatvam apy asyāṃ tad-ātmatā eva. sā jātiḥ kvacid vāha-doha-ādav upatiṣṭhate. na | anyonya-an-upakārāc ca na sambandhī | yad avastho mato rāgī na dveṣī syāc -lakṣita-svabhāvaṃ hi vastu dadhi iti. sa | na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ | na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ pṛthak prakṛtyā yady an-arthakāḥ. a-tad-rūpe evaṃ vikalpanāyāḥ sambhavāt. viśeṣa-abhāvāc ca vicchinna-kriyā-sampradāyāḥ kṛtakāś apy an-akṣaraiḥ karmāṇi kriyante. na -ādiṣu. pācaka-karmasu ca karma-jātir na ’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na || ātmani jñāna-janane svabhāve niyatāṃ tena na artha-antaraṃ phalam | dadhānaṃ tac tena na artha-antaraṃ phalam | dadhānaṃ tac ekasya janakaṃ rūpam anyasya tan na asti. na eva ekaṃ vijñānaṃ kurvantu. kiṃ ca, kāryaś bhavati, na sat tiro-bhavati iti. sad-asatoś -uttaro yatno viśeṣasya vidhāyakaḥ || yasmāc tasmāj jñāna-hetutā eva vyañjakatvam. tac -udayo na kadācit saha-udayāt || sama-vṛttau iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ a-sapakṣasya. tad vivakṣite pratiyogini -rūpaṃ yathā eva tat | nīla-ādi-pravibhāgaś eka-jñāna-kāryāḥ svabhāva-bhedād iti. api gṛhītvā ayaṃ pratiṣedham āha. tatra gṛhītvā ayaṃ pratiṣedham āha. tatra ca sādhya-viparyaya-sādhanād viruddhau. nanu na hāniḥ karma-dehayoḥ || a-śakyatvāc eva duḥkhaṃ duḥkhān nir-ātmatām | a-viraktaś sukha-āder buddher vā tat tato na anyataś | sarūpayanti tat kena sthūla-ābhāsaṃ -ādayo veda-vākyāni viśasanto dṛśyante. na -rūpa-viśeṣeṣu ca tathā vikalpa-utpatteḥ. na

ca. tasmāt sambandha-siddhyā artha-pratīter na ca. tasmād adhyayanam adhyayana-antara-pūrvakam ca. tasmād anvaya-vyatirekiṇo bhāvasya bhāvaca. tasmād ete kartur icchā-mātra-anurodhino ca. tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na ca. tasmād ye viṣayāḥ sākṣād upayogena vijñānaṃ ca. tasmān na iyaṃ bhinna-artha-grāhiṇy a-bhinnā ca tasmān na utpadyata iti tad-avastho virodhaḥ. ca tasya anvaya-vyatirekayor abhāva-niścayaḥ. eka ca tasya anvaya-vyatirekayor ādriyeta. tasmād ca. tasya api tadutpatti-sahakāritve samarthasya ca tasya ayogāt. yāvanto ’ṃśa-samāropās tanca tasya ātma-bhūtā eva tena na artha-antaraṃ ca tasya ātma-bhūtā eva tena na artha-antaraṃ ca tasya āśraya iti nirloṭhitam etat. kathaṃ ca tasya eva indhanatvād dahana-upādānaca tasya eva tatra sāmarthyam iti tad eva ca tasya eva bhavati na anyasya ity anyathāca tasya tādātmyād anyasya a-samaya-darśino ’pi ca tasya liṅgaṃ bhavati yasya yena anvayo ’sti. ca tasya liṅgaṃ bhavati yena yasya kaścit ca tasya viśeṣasya rūpaṃ nirdiśyate, yat pratītya ca tasya vyabhicāraḥ, tad-abhāve svabhāva-abhāvāt. ca. tasya samarthanaṃ sādhyena vyāptiṃ prasādhya ca tasya svabhāvaḥ kadācin na apaiti iti nityam ca tāṃ kaścit pratibanddhuṃ samartha ity uktaca tāṃ tatra kaścit pratibandhuṃ samarthaḥ. ca tādavasthya-a-niyamāt. yad api vinā jvālayā ca tādātmya-tadutpattī svabhāva-kāryayor eva iti ca tādātmyāt tathā prakāśamāno ’pi sva-paraca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ ca tādṛśaṃ prakaraṇam antareṇa loke śabda-prayogo ca tādṛśaḥ || janane ’pi hi kāryasya kenacit ca tādṛśaḥ || tayor a-sama-rūpatvān niyamaś ca ca tādṛśaḥ svabhāvo ’nyatra na asti iti. pravṛtty ca tādṛśam ||188|| na sarvathā sattā-sādhane ca tādṛśam ||59|| na sarvathā sattā-sādhane ca tādrūpyaṃ kalpitaṃ siṃhatā-ādi-vat ||248|| ca. tān api hi para-kriyā-darśana-pūrvakam eva ca. tān yatnavanta upalabhanta iti cet. na, ca tāny apauruṣeyāṇi nityāni yujyante. teṣāṃ ca tāni karmāṇi pācaka-śabdena abhidhīyante, kiṃ ca tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir ca tām | ko nāma anyo vibadhnīyād bahir-aṅgo ca tām ātmany artha-adhigamana-ātmanā || saca tām ātmany artha-adhigamana-ātmanā ||36|| saca tāvatā a-janakāḥ. apy a-bhedo ’pi teṣu cet ||17 ca tāsāṃ prāpto ’sau jananaṃ yad upakriyā ||106|| ca tiro-bhāva-āvir-bhāvāv antareṇa na kasyacit ca tulya-jātīya-pūrva-bīja-pravṛddhayaḥ | kṛpāca tulyaṃ pradīpa-ādāv iti sa eva prasaṅgaḥ. tan ca tulyatvāt sarvadā anya-a-gatir bhavet | janma ca tulyam. bhede krama-abhivyakti-virodhād aikyam ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt ca tulyaś citra-paṭa-ādiṣu || tatra avayava-rūpaṃ ca, tulye bhede yayā jātiḥ pratyāsattyā ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśaca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśaca tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddhaḥ. yathā ca tṛṣṇāyāṃ sthitāyāṃ punar udbhavāt | dvayaca tṛṣṇāvān sarva-ārambha-samāśritaḥ || so ’ca te || sukha-duḥkha-ādi-bhedaś ca teṣām eva ca te ’ṇavaḥ || tan na artha-rūpatā tasya satyāṃ ca te ’rthās teṣāṃ na saṅghaṭante. samayaca te ’satsu utpadyanta iti sarvatra sarva-ākārāḥ.

ca SV_08315 V1_02901 V2_06414 SV_04313 SV_16603 SV_10210 V2_06509 PV_02185 SV_08611 SV_06425 VN_01511 V1_01212 HB_00309 V3_00304 SV_02902 SV_01210 V1_00306 SV_12622 V2_06507 V2_08014 PV_03214 V1_02105 VN_02114 PV_03254 SV_14925 SV_04511 SV_03904 PV_04046 V3_02009 SV_03923 PV_04158 SP_00018 SV_02022 VN_01206 VN_04216 NB_02010 V1_00302 V3_11709 V3_13205 NB_03122 PV_04075 V3_02606 VN_04616 SV_12301 PV_02133 PV_02023 SV_14901 V3_08103 PV_03148 V3_13610 SV_15009 PV_02039 SV_14717 SV_07906 V3_04011 VN_03907 SV_01418 SV_00424 V2_05811 V3_01403 VN_02919 VN_03508 SV_16925 V2_07012 SV_01508

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saha-sthiti-niyama-abhāvāt syād apāyaḥ. na anubhūta-smaraṇa-ākārā vikalpā bhavanti. na pratikṣipati. sā viprakṛṣṭeṣv apy asti, na nānā-eka-dharma-vyatirekān sandarśayanti. na atīndriyaś ca nāma pratyakṣa-ādi-viṣayaś eṣāṃ kārya-upalambho yena anumīyeran. na eṣāṃ kārya-upalambho yena anumīyeran. na || yato ’pi prāṇinaḥ kāma-vibhava-icche bhinnā viśeṣā janakā (170c) ity uktam. na śabda-artham upanayati iti. tatra eva -aṅkura-ādi-śabda-vad vrīhy-ādi-śabda-vac tu śabda-bhede smṛtiḥ katham | tad-a-smṛtau tathāvidha-sādhya-arthakriyā-kāri. tac -ślokaḥ. tad-āgama-viruddha-abhyupagamaś tan-nirāse viniścayāḥ | tāvantā eva śabdāś ’nya-abhāvaṃ sādhayaty atiprasaṅgāt. na -apanayanto vā kathaṃ kasyacit sādhanam. na a-pratipatti-prasaṅgāt, an-abhyupagamāc -viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na -viccheda-vikāra-darśanāt, tādavasthye bheda-saṃsthitiḥ | tad-upaplava-bhāve a-punar-bhāvini samayasya vaiyarthyāc viparyaya-sādhanam aṣṭādaśa dṛṣṭānta-doṣāś na anyataś ca te || sukha-duḥkha-ādi-bhedaś param. taj-janana-svabhāvasya niṣpatteḥ. na ’rthāḥ pāramārthikāḥ | rūpam ekam anekaṃ -viṣayā iti gamyate. nanu bāhyā vivekino na | kaiścit prakaraṇair icchā bhavet sā gamyate kaiścit prakaraṇair icchā bhavet sā gamyate ātmanā anyaṃ grāhayed vyapadeśayed vā. na || bhedaḥ syād gaurave tasmāt pṛthak saha hy anyasya viśliṣṭau śliṣṭau syātāṃ kathaṃ viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś yasya anvayo na tasya janma-vināśau yasya -artham. yad vākyaṃ parṣadā prativādinā tad-viruddhas tad-abhāvaś ca iti. tri-rūpāṇi lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi dharmiṇi -tadutpattibhyām anyo na asti ity uktam. te -tan-mātra-anubandhau darśanīyāv uktau. tac -tan-mātra-anubandhau darśanīyāv uktau. tac | iṣṭa-a-kṣatim a-sādhyatvam anavasthāṃ | iṣṭa-a-kṣatim a-sādhyatvam anavasthāṃ evaṃ-vidhān āgamān ādriyante yukti-jñāḥ. na api iti. viśeṣa-a-sambhava etat syāt. sa -hetuṃ parīkṣate | tasya anitya-ādi-rūpaṃ | nityasya a-vyatirekitvāt sāmarthyaṃ vināśe ’-bhūtvā asya bhāvāt sattā anityatvaṃ iti cet, iha tu balavān anvayo vyatirekaś | pratibhāsa-dvaya-abhāvād buddher bhedaś yathokta-lakṣaṇāsu jātiṣv antar-bhavanti. na sambandha-doṣaiḥ prāg uktaiḥ śabda-śaktiś | upaghāto ’sti bhaṅge ’syās teṣāṃ bhaṅgaś pratibhāsa-prasaṅgāt. a-pratibhāsamānasya ca syāt sāmānyasya. tat-pratipatti-dvāreṇa -sahatvaṃ paśyato bhrāntyā etat syāt. tac nānā-prakṛtīnām eka-prakṛtīnāṃ iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. kiṃ sāsnā-ādi-samudāya-ātmakatvād iti. tathā sāsnā-ādi-samudāya-ātmakatvād iti. tathā icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś dṛṣṭānta-virodho ’pi vyākhyātaḥ. hetoś dṛṣṭānte virodhaḥ syāt. viruddhe anusarati. yasmāt svarga-urvaśy-ādi-śabdaś vivecitaḥ ||37|| svarga-urvaśy-ādi-śabdaś anupalambhād abhāvaṃ bruvāṇa upālabdhaḥ. api

ca te janakā iṣṭāḥ. sahakāriṇām eka-svabhāvatayā ca te tathā-avabhāsinaḥ smaryante. tan na viplavo ca te na santy eva. tatra api sati pratyakṣaca te nir-āśrayās tad-bheda-darśana-āśrayatvāt. ca. te punaḥ sva-viṣaye ’py āgamam apekṣya eva ca te pramāṇa-traya-nivṛttāv api na santi iti ca te pramāṇa-traya-nivṛttāv api na santi iti ca te mate | sarvatra ca ātma-snehasya hetutvāt ca te viśeṣās tena ātmanā parasparam anuyanti. ca te śabdās tais tair bhrānti-kāraṇaiḥ saṃsṛṣṭaca. tena aṅgulyaḥ prasāritā na muṣṭiḥ. tad yadi ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham ||12|| ca tena ātmanā pratyakṣeṇa dṛṣṭam eva. na ca tatca tena eva kathaṃ bhavet, tad-upagama āgamasya ca tena te bhinna-gocarāḥ ||50|| anyathā ekena ca tena na asti iti vacanāt tathā bhavaty ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatra pratibandhaca. teṣāṃ ca apauruṣeyatva-sādhane te tulyāḥ ca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthyaca teṣāṃ tad-ayogād apekṣā-virodhāc ca. tathā ca teṣāṃ bhedo ’py upaplavaḥ || na grāhya-grāhaka ca. teṣām ataḥ svasaṃvittir na abhijalpaca. teṣām an-udbhāvanam a-pratyāyanam aca teṣām eva viśeṣataḥ | tasyā eva yathā buddher ca teṣv anapekṣeṣu kasyacit kadācit kiñcij jñānaṃ ca teṣu buddher upaplavaḥ ||87|| bhedas tato ’yaṃ ca teṣu vikalpa-pravṛttir iti kathaṃ teṣu bhavati. ca taiḥ | balāt tava icchā iyam iti vyaktam ca taiḥ | balāt tava icchā iyam iti vyaktam ca taiḥ sambaddham ekam ity eva sāmānyaṃ bhavaty ca tolite | krameṇa māṣaka-ādīnāṃ saṅkhyā-sāmyaṃ ca tau || saṃyogi-samavāyy-ādi sarvam etena ca. tau cen na bhedakau, tadā na kasyacit ca tau na tasya anvayaḥ. tayor a-bhedād a-doṣa ca trir-abhihitaṃ na vijñāyate śliṣṭa-śabdam aca trīṇy eva liṅgāni. anupalabdhiḥ svabhāvaḥ ca darśanam. na ca etac chabdānām asti iti kathaṃ ca darśanena vinā na sidhyataḥ. tan na ātmaca darśayatā – yatra dhūmas tatra agniḥ, asaty ca darśayatā, yatra dhūmas tatra agniḥ, asaty ca darśayan || samaya-āhita-bhedasya parihāreṇa ca darśayan ||25|| ity antara-ślokāḥ. atra svayam ca dāna-ādi-dharma-sādhana-codanā-śūnya-kevalaca duḥ-sādhaḥ. yatra ekasya a-śaktis tatra sarvaca duḥkhasya eva viśeṣaṇaiḥ || yatas tathā sthite ca dur-anvayam || yeṣu satsu bhavaty eva yat ca dur-nivāram. a-bhūtvā bhavann a-hetuko bhavati ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca ca dur-labhaḥ || samavāya-a-grahād akṣaiḥ ca dūṣaṇāni, śabda-artha-an-apahnavena svalakṣaṇaca dūṣitā ||283|| ukto hi sambandha-artha-antaraca dṛśyate || tasmāt sthity-āśrayo buddher ca dṛśyasya abhāvāt. adṛśyatve ’pi na tad-rūpaṃ ca dṛśyā syāt. vyaṅgyā ca sā evaṃ prasajyate ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na ca dṛṣṭaṃ parimāṇam ity evaṃ pratyavasthita āha ca, dṛṣṭā ayuktir a-dṛṣṭeś ca syāt sparśasya aca dṛṣṭānta-asiddhi-codanā api prativyūḍhā, ca dṛṣṭānta-asiddhi-codanā api prativyūḍhā, ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu ca dṛṣṭānta-ādibhir virodhaḥ pramāṇa-virodhaś ca ca dṛṣṭānte yadi pakṣa-dharmasya vṛttir an-anyaca dṛṣṭo ’-rūḍha-artha-vācakaḥ | (320ab) anena ca dṛṣṭo ’-rūḍha-artha-vācakaḥ | śabda-antareṣu ca, deśa-ādi-bhedād dṛśyante bhinnā dravyeṣu

ca SV_13519 HB_03114 V3_01510 V3_01707 V3_01505 PV_02187 PV_02051 SV_13607 SV_11108 PV_02143 V3_05403 PV_02150 SV_04002 SV_11125 V3_01703 V3_01701 NB_03031 SV_03318 VN_05411 NB_03076 SV_11119 V3_04807 SV_03514 SV_02707 VN_01411 V2_05005 PV_04151 SV_03516 HB_02315 PV_02075 PV_03475 PV_02004 SV_01806 V2_10013 HB_02409 V2_08507 SV_02203 SV_02209 V2_08512 SV_13413 SV_04809 SV_13406 SV_05313 PV_04208 PV_03375 PV_04205 PV_03358 V1_03815 SV_15624 V1_01906 V2_07511 SV_12804 V3_13604 PV_03196 HB_01407 PV_03449 PV_03326 V1_03512 HB_02405 SV_08113 V3_03403 SV_11928 SV_11626 SV_14413 SV_15011

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-bāhulyād vā syāt. tac ca an-abhimatam. api -nivṛttyor abhāva iti pūrvaḥ prasaṅgaḥ. taṃ -antara-bhāvasya an-abhyupagamād virodhāc apy artheṣu sāmarthyād viśeṣa-sthiteś tāvatīṃ tad-dūṣaṇam api. tathāvidhasya sampracakṣate || a-deha-rāga-a-dṛṣṭeś vinivṛttir na tāvatā || a-nivṛtti-prasaṅgaś apauruṣeyaṃ sādhyeta. anitya-a-vyāpitāyāṃ -artham, vastu-bala-utpatteḥ. abhūta-arthāś ’sya sandigdho vyabhicāry ataḥ | a-kṣayitvaṃ an-artha-antaratvāt, artha-antaratve yadi tatra na karmaṇām | viśeṣe ’pi anyatra api mā bhūt, viśeṣa-abhāvāt. tathā -janmanāṃ doṣāṇām eka-utpatti-virodhāt. na -sapakṣa-anyataratvam api pratyuktam. api dehena eva vā iti na iṣyate. vidher ayogāc nivṛttāv aparasya niyamena nivṛttiḥ. sa ekatvena a-pratibhāsanāt. nir-ākāṅkṣatvāc pradarśite doṣasya vaktum a-śakyatvāt. tathā -sthita-lakṣaṇatayā vā bhāva-abhāva-vat. sa ātmīya-grahaṃ prasūte. tau ca tat-snehaṃ sa sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś sāmānya-lakṣaṇam a-vācyam abhāvāt. nanu pramāṇa-antara-vṛttiḥ. vastu-grahe ’numānāc pariṇatam iti vyavahārasya upagamāt. na ’numānato vā. tathā tat-tulya eva ādikaḥ || dharmi-dharma-viśeṣāṇāṃ svarūpasya dharma-bahutvāt tatra dṛṣṭo vacana-bhedaś teṣāṃ hetus tat-kāryatva-niyamāt, tair eva puṣṭy-ādeḥ kadācit sukha-duḥkha-jā || tayoś svayam eva a-prasiddhitaḥ || pratyakṣāṃ dheya-upādeya-vastuni || viṣaya-ākāra-bhedāc -abhāve kṛtakatvaṃ na bhavati dahana-abhāve -abhāve kṛtakatvaṃ na bhavati dahana-abhāve -janana-svabhāvatvāt sāmagry-antara-vat. na ’pi na upalabhyate, tat tasya kāryam. tac ’pi na upalabhyate. tat tasya kāryam. tac bhāvaḥ sa tasya hetur bhavati. bhavati bhāvaḥ, sa tasya hetur bhavati. bhavati artha-pratītiṃ janayanti iti nyāyyam. kiṃ api ca, tad-anya-parihāreṇa pravarteta iti a-krama-sattvaṃ śabda-rūpam. kramavad-bhāgaś tad ekam upakuryus tāḥ katham ekāṃ dhiyaṃ | ātmano vinivarteta prāṇa-ādir yadi tac | nityam ātmani sambandhe pratīyāt kathitaṃ vyāvṛtter avinābhāva ucyate | tac ekatvasya hānitaḥ || anyasya anyatva-hāneś hānitaḥ ||48|| anyasya anyatva-hāneś -śaktir yadi īdṛśī | prayoktṛ-bheda-apekṣā kṣaṇa-sahakāriṇā janitaṃ pratyakṣam. ata eva hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś pṛthak pṛthag iti pratyekaṃ te vākyam. tathā tā iha ||85|| mithyā-uttarāṇi jātayaḥ. teṣāṃ nimittaṃ jñāna-janmanaḥ || aṇūnāṃ sa viśeṣaś -utpatteḥ. svabhāva-antara-prasava-sambhave buddhaya eva tāḥ || pratyakṣās tad-viviktaṃ eṣa viniścayaḥ || ātmā sa tasya anubhavaḥ sa tasmād ātmā eva buddher anubhavaḥ. sa tādṛśas tathāvidha-janma iti kutaḥ. tathā chaktir iti dravyam eva tat-kāryaṃ tac upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ smaraṇa-anukramayor viśeṣa-an-upalakṣaṇatvāc ||233|| śrūyata etan nityā jātir āśrayitā na kartā eva iti na kasyacid dhetur a-hetuś śabda-śaktir dūṣitā iti na punar ucyate. api

ca, deśa-kāla-krama-abhāvo vyāpti-nityatvaca deśa-kāla-svabhāva-avasthā-niyataṃ tad-ātmanā ca deha eva artha-antara-bhūta iti sāmarthyena ca deha eva pratyayaḥ, na ghaṭe. yathā ko ’py ca dehasya ghaṭād artha-antara-bhāva-anca dehād rāga-samudbhavaḥ | nimitta-upagamād ca dehe tiṣṭhati cetasaḥ | tad-bhāva-bhāvād ca doṣaḥ prāg eva kīrtitaḥ ||260|| atha mā bhūd ca doṣā na pratipakṣa-sātmya-bādhinaḥ. tasmān na ca doṣāṇāṃ nityatvād an-upāyataḥ || upāyasya aca doṣāt. na ca asya prayatna-an-ārambha-virāme ca doṣānām a-viśeṣād asiddhatā || na vikārād ca dravya-guṇa-sāmānyānāṃ rūpa-saṅkara iti. evaṃ ca dvayoḥ prādhānye ekaika-nirdeśaḥ para-bhāgaca dvayor api sambhava-a-virodha etad evaṃ syāt. ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya ca dvi-prakāraḥ sarvasya. tādātmya-lakṣaṇas ca. dvitīye tu bhavati, tathā saṅketa-anusāreṇa ca dvir-anubhāṣaṇaṃ kṛtaṃ syāt. tatra prathamaṃ ca dvividho ’pi virodho vaktṛtva-sarvajñatvayor ca dveṣa-ādīni iti sat-kāya-darśana-jāḥ sarvaca dharma-antara-samāveśāl loke pratīyate, kiṃ ca dharma-dharmiṇor a-bhede bhede vā dṛṣṭāḥ ca dharmasya ekasya niścaye | sarva-dharma-graho ca dharmasya dravyāt tattva-anyatvābhyām anyo ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’ca dharmiṇaḥ | bādhā-sādhya-aṅga-bhūtānām anena ca dharmiṇi na syāt. uktam atra śabdānāṃ ca dharmair ye tair vinā na bhavanti. aṃśena ca dhātu-sāmya-āder antar-arthasya sannidheḥ | ca dhiyaṃ dṛṣṭvā tasyāś ca iṣṭa-abhidhā-ādikam | ca dhiyo ’dhigama-bhedataḥ | bhāvād eva asya tadca dhūmaḥ. tathā hi sa tasya svabhāvo hetur vā. ca dhūmaḥ. tathā hi sa tasya svabhāvo hetur vā. ca dhūmasya tad-a-taj-janyaḥ svabhāvo yukta ekaca dhūme ’py asti. sa sakṛd api tathā-darśanāt ca dhūme ’sti. sa bhavaṃs tad-abhāve tu ca dhūmo ’gnim antareṇa tan na tad-dhetuḥ syāt. ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. ca, dhvanayaḥ sammatā yais te doṣaiḥ kair apy aca dhvaniḥ | ucyate tena tebhyo ’sya aca dhvanir iti. tan na. a-kramasya kramavadca na | (106ab) bhinnānāṃ hy arthānām eka-arthaca na || anyasya vinivṛttyā anya-vinivṛtter ca na || ekaikena abhisambandhe pratisandhir na ca na a-pratibaddheṣu tata eva anvaya-sthitiḥ || ca na a-bhedo ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi ca na a-bhedo ’-rūpa-darśanāt | rūpa-a-bhedaṃ hi ca na a-saṃskāryasya yujyate ||294|| yadi bhāvaca na an-indriya-dṛṣṭir na api viṣaya-antarasya. ca. na anayor vastutaḥ kaścid bhedo ’nyatra ca na aneka-avayavaṃ vākyam. eka-avayavaca na antaḥ, ayoniśo-vikalpānām a-pratiṣṭhānāt. ca na antareṇa aparān aṇūn | tad eka-a-niyamāj ca na antyaḥ syāt. tataś ca na sākṣāt kāraṇaṃ ca na anyat kiñcid vibhāvyate | yat taj-jñānaṃ ca na anyasya kasyacit | pratyakṣa-prativedyatvam ca na anyasya kasyacit. pratyakṣa-prativedyatvam ca na anvaya-vyatirekāv iti cet, na, a-tadca na anveti iti. tato ’nvayī śabdo na syāt. ca na aparam iti yat kiñcid etat. puruṣa-icchāca. na apy anekaṃ pada-ādi. a-bheda-pratibhāsanād ca na apy āśrayeṇa saha naśyati iti. kevalaṃ ca na apekṣate. tasmāt svayam ayaṃ bhāvas tatca, na apauruṣeyam ity eva yathārtha-jñāna-

ca SV_07807 V1_03307 SV_17510 SV_03415 PV_03374 PV_03167 V1_02006 V2_05306 SV_09516 V3_07506 VN_03201 SV_14610 SV_01004 SV_01206 V2_09411 SV_15423 SV_17609 V1_00508 SV_14606 PV_04048 V3_02102 PV_02245 SV_07128 PV_03205 PV_03074 V3_01807 SV_17015 V2_07101 PV_03222 VN_00808 SV_09023 V3_04609 SV_03018 SV_06206 SV_12904 V3_04809 HB_02507 VN_03801 SV_11918 HB_04010 PV_03138 PV_02086 SV_07711 PV_02177 VN_05301 VN_05105 SV_15311 SV_10527 V3_06803 VN_01302 V3_08808 V3_02802 SV_08103 SV_15102 PV_03013 PV_03043 PV_02121 SV_03921 SV_15111 PV_03444 VN_03718 PV_04039 V2_05412 PV_04226 SV_14608

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-ādhāra-tyāge tu bhinna-deśe ’pi varteta. sa śakti-bhedena vyavasthā-bheda-darśanāc na kaścit puruṣo ’n-āptaḥ syāt. api alam a-pratiṣṭhair mithyā-vikalpaiḥ. yathā syāt tathā anubhave ’pi saḥ | ākāraḥ sa āha iti tatra anya-apoha ucyate | ākāraḥ sa ca anyatvam. kṣaṇikatvād arthānām atipātāc yas tu gamakaḥ, sa saṃvarṇita eva. sa -sāmarthyāt. na sādhyatve, vaiphalyāt. api -sāmarthyāt. na sādhyatve, vaiphalyāt. api -virodho nāma kiñcin nigrahasthānam. na -sthitiś ca tad-anya-vyatireke sati syāt. sa śakty-upayoge hi sa eva upayuktaḥ syāt, tac iti bhavati tad-arthaṃ vacanam iti cet. na yato ’sya vyāvṛttam iti bhavati. na -ādimattva eva nairātmyaṃ dṛṣṭam. tad-abhāve ’pi vastv-antareṇa a-vṛttau syāt. tac abhāva-niścaya iti cet, vyāhatam etat – tac -vyatireki saṃspṛśyeta. tat-paryudāsena. tac ca arthe bādhite ’nyasya kā kṣatiḥ || uktaṃ arthe bādhite ’nyasya kā kṣatiḥ ||8|| uktaṃ vā vyatīta-ādau vihānitaḥ | tata eva sthitir hi tasya svarūpa-a-pracyutir eva. sā -dhīḥ | a-rūpatvān na saṃyogaś citro bhakteś -vad akṣaiś cet paryāyeṇa pratīyate || tac -prasādhanāt, anitya-śabdaḥ śabdaḥ syāt. sa api ca prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ||39|| prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa -vivekitā | vivekīni nirasya anyadā a-viveki punar ghaṭo ’-mūlya-dāna-krayī, yaḥ svarūpaṃ -vyavasthiteḥ pratibhāsa-viṣayatvāt. tathā -hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa upādhayaś ca tatra a-samarthāḥ samarthaś kṛta-saṅketatvāt. a-vyavahāra-upanītaś vyāhartum a-śakyatvāt, gaty-antara-abhāvāc niyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc a-bhedād api na a-bhedaḥ, tad-vyatiriktaś na dṛṣṭāntasya pṛthak kiñcit sāmarthyam. api vācakatve pada-ādi vācakaṃ syāt. tac -abhāvau parasparam ākṣipataḥ, niyamavantau antara-anantare katham | śuddhe mano-vikalpe anekatve ’pi pūrva-vat | a-viśeṣād aṇutvāc bhāram udvoḍhuṃ samartho ’nyatra jāḍyāt. api doṣa-niśrayāt || duḥkhaṃ hetu-vaśatvāc uttaraṃ ca bravīti iti. a-pratijñānāc punar-vacana-prasaṅge samaya-niyama-abhāvāc -phalāni saṃskāra-viśeṣād āmalakī-phalāni samīha-a-prayogāt, tad-ākāra-vikalpa-jananāc -samīhā-prayogāt, tad-ākāra-vikalpa-jananāc sukha-ādiṣv apy ayaṃ prasaṅgaś caitanyeṣu tad eva vastunas tādātmyāt patanam anavasthā bhavati, viśeṣa-antare vivāda-a-sambhavāc na iṣṭam ity a-nimitte te syātām. tathā tasmān na śabdāḥ sthita-svabhāvā iti. api arthe cet syān na sarvadā || deśa-bhrāntiś | kāryaṃ cet tad anekaṃ syān naśvaraṃ -āśrayaḥ | viśeṣo na eva bardheta svabhāvaś sāmānyasya eva abhāva-prasaṅgāt. anyac a-janana-prasaṅgāt. kārya-sātatya-a-darśanāc || dṛṣṭayor eva sārūpya-graho ’rthaṃ api hetāv antar-bhāva iṣṭo bhavati, tathā siddha-prasādhanam | viśiṣṭaṃ dharmiṇā tac na iti prāptā atra mūkatā ||17|| satāṃ ca asatsu na iti prāptā atra mūkatā || satāṃ syāt. na tayoḥ parasparaṃ vivekaḥ. a-viveke

ca na abhimataḥ. anyatra vartamānasya tato ’nyaca na ayaṃ vastu-sanniveśī vyavahāraḥ. na api ca, na ayaṃ svabhāvaḥ kāryaṃ vā vastūnāṃ vaktari ca na artha-antara-bhūtā kriyā asti tat-samavāyo ca na arthasya spaṣṭa-ākāra-vivekataḥ || ca na arthe ’sti taṃ vadann artha-bhāk katham || ca na asatāṃ grahaṇam. tasmād artha-antaram eva ca na asaty anvaye śakyo darśayitum, tad-bhāvaca, na asiddhe bhāva-dharmo ’sti vyabhicāryca, na asiddhe bhāva-dharmo ’sti vyabhicāry ca na asty ātmā ity atra kaścit pratijñā-virodho ca na asti ity a-pravṛtti-nivṛttikaṃ jagat syāt. ca na asti ity uktam. tasmān nāntarīyakam eva ca na asti iti vacanāt tan na asty eva yathā yadi ca na asti iti vacanāt tan na asty eva yathā yadi ca na asti iti svayaṃ na bhavad api prāṇa-ādīnāṃ ca na asti. tataḥ pratipattu-kāmasya asiddhir ity ca na asti tena ca pratipattir iti. nivṛtter vā ca na asti, sarvatra nivṛttir bhavati ity ukte ca na āgama-apekṣam anumānaṃ sva-gocare | siddhaṃ ca na āgama-apekṣam anumānaṃ sva-gocare | siddhaṃ ca na ātmīya-buddher api guṇa-īkṣaṇam || kāraṇaṃ ca na āśraya-āyattā nityatvāt. sā apy ayuktā eva ca na āśrayaḥ || pratyekam a-vicitratvād gṛhīteṣu ca na indriya-śakty-ādāv akṣa-buddher a-sambhavāt ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt ca na iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim ca na iṣyate | tataś ca bhūyo ’rtha-gatiḥ kim ca na īkṣyate || ko vā virodho bahavaḥ sañjātaca na upadarśayati pratyakṣatāṃ ca svī-kartum ca na ekas tad-ubhaya-rūpaḥ syād iti mithyā-vāda ca na ekāntena anaikāntikaḥ. tan niścita-tadca na eva ucyata iti kiṃ śabda-prayogaiḥ. tataś ca na eva kaścij jñeya-ādi-śabdo ’sti, vākyaca. na eva vākye varṇāḥ santi, tad ekam eva śabda ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena ca na kaścid bhāva-svabhāva ity a-hetukatvād ca na kiñcit pūrva-pakṣa-vādino hetvābhāsa-aca na kiñcid vyatireka-a-vyatireka-virodhāt. ca na kevalau, niyamasya ubhaya-rūpatvāt. tasmāt ca na krama-grahaṇaṃ bhavet || yo ’-grahaḥ ca na gatiś cen na sidhyati || a-viśeṣo ca na ca aṃśavat | jahāti pūrvaṃ na ādhāram (152ʼb ca na ca ātmā na apy adhiṣṭhitam | na a-kāraṇam ca. na ca idaṃ pratijñāyate, pūrvaṃ sarvam ca. na ca idam adhikād bhidyata iti na pṛthag ca, na ca idānīm a-tad-darśinā tāni ca. na ca upādāna-kārya-pratyaya-a-pratibhāsi ca. na ca upādāna-kārya-pratyaya-a-pratibhāsi ca. na ca ghaṭa-ādiṣv api sarva-ātmanā anvayo ’ca. na ca tathābhūta-ātma-kriyāṃ pratibandham ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya aca na jāti-siddhis tasyā jñāna-abhidhānayoḥ. ca, na jñāna-hetutā eva syāt tasminn a-kṛtake ca na jñāne tulyam utpattito dhiyaḥ | ca na tan matam || vastu-sattā-anubandhitvād ca na tādṛśaḥ || tatra upayukta-śaktīnāṃ viśeṣaca na tābhyo vyatiriktaṃ kiñcit tathā buddhau ca na te kathañcit kartāra ity ukta-prāyam. yā ca na dṛṣṭavān | prāk kathaṃ darśanena asya ca na dṛṣṭāntaḥ pṛthak sādhana-avayavaḥ syād aca na nir-anvaya-doṣavat || etena dharmica na niṣedho ’sti so ’satsu ca na vartate | ca na niṣedho ’sti so ’satsu ca na vidyate | ca na paryudāsaḥ. tad evaṃ vyatireka-abhāvād

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apratibhā-viṣayatvān na pṛthag-vacanam. api sa tad-dhetu-janane samarthaḥ. teṣāṃ pratijñā-mātreṇa siddhir iṣṭā bhavati, tataś ||259|| yady a-kṛtaka-ānupūrvī varṇānāṃ te sidhyati | anya-smaraṇa-bhoga-ādi-prasaṅgāś || śāstraṃ yat siddhayā yuktyā sva-vācā kartum. etad uttaratra vicārayiṣyāmaḥ. api tiṣṭhanti te ’n-aghāḥ | mandatvāt karuṇāyāś || artha-rūpatayā tattvena abhāvāc ||17|| satāṃ ca na niṣedho ’sti so ’satsu mūkatā || satāṃ ca na niṣedho ’sti so ’satsu jātasya tad-bhāve ’nya-anapekṣaṇāt. api kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi sarvatra iti pūrva-vat prasaṅgaḥ. teṣāṃ avaśyaṃ tatra sambandhaḥ karaṇīyaḥ. sa -upanayanād ayam asya śrāvakaḥ syāt. tac yatra taj jñānaṃ tatra kalpanā | svarūpaṃ ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś tayor ekasya tathā-abhyupagame syāt. sa || tasmāj jāty-ādi-tad-yogā na arthe teṣu kutas tat-samudāyo dravyam, a-saṃyogāś yadi tad-dvayoḥ | kaḥ sambandho ’navasthā sarvam etena cintitam | anyonya-an-upakārāc -darśanam || kṣaṇikatvād atītasya darśane -prasava-sambhave ca na antyaḥ syāt. tataś -sādhanaḥ | niyamo hy avinābhāvo ’-niyataś -sādhanaḥ | niyamo hy avinābhāvo ’-niyataś ghaṭasya api sa iti virodhaḥ. itaś || tathā artho dhī-manaskārau jñānaṃ tau vāñchati | tad-upādhi-samākhyāne te ’py asya || kartṛ-bhoktṛtva-hāniḥ syāt sāmarthyaṃ -ādīnāṃ nairātmyena saha virodhaḥ syāt. sa śabdo ’-vācakaḥ syāt tasya iti sambandhaś vaktavyam. avasthitasya dharma-antaram iti artheṣv a-dṛṣṭa-sāmarthyānām arthavattā kramavad-dhīś ca no bhavet | dhiyaḥ svayaṃ saṅketena prakāśayeyuḥ, vyākhyā-vikalpaś -vidhiḥ, sad-vyavahāra-niṣedho vā. kathaṃ -vidhiḥ sad-vyavahāra-pratiṣedho vā. kathaṃ avayava-antara-apekṣā kāla-kṣepaś -gatiḥ. sā punaḥ katham anumānam. kathaṃ iti cet. ko ’yaṃ pratibandho nāma yena sa tad eva tad bhavati iti so ’sya bheda iti -balād a-śeṣa-ākṣepāt tad-anya-vaiyarthyaṃ -praśamana-ādayo viśeṣā guṇa-tāratamyaṃ -pratibhāsa-bhedo viruddha-dharma-adhyāsaś sarvaṃ sarvatra sarvadā samupayujyeta. idaṃ ca iṣṭa-abhidhā-ādikam | para-citta-anumānaṃ vyatireka-pratītir a-tad-ākāra-viśeṣavatī liṅga-āvir-bhāva-kāla eva tad-abhāva-siddheś a-kṛta-samayasya śabde ’py a-pratīti-jananāc śabde ’pi pratīti-janana-a-sāmarthyāc api. artha-antarād a-kārya-bhūtād asiddheś idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś | ekam eva a-prameyatvād asataś cen mataṃ asiddher anvaya-vidhāna-ayogāt. tad eva gaur ity a-sannihite ’rthe bhavati. idaṃ duḥkhatāṃ matvā kathitā duḥkha-bhāvanā || sā āviśat sarūpayantaṃ ghaṭayet. idam eva -ādīni dravya-sāmarthyāni. sarva-pratibandhe ||279|| sati hi kārye kāraṇaṃ bhavati. na ’-prakaraṇa-āpannatvād iti. api tu-śabde pratyaye kṛd-antaṃ padam. padaṃ sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa a-pratipattir iti cet. katham atīndriyaś

ca na pūrva-uttara-vādino hetvābhāsaca na pūrvaṃ na paścān na pṛthag bhāva iti ca na prāg api hetuṃ brūyāt. evaṃ-prakārāṇām aca na bahavaḥ samāna-jātīyāḥ, yena kecid ca na bādhakāḥ || a-smṛteḥ kasyacit tena hy ca na bādhyate | dṛṣṭe ’-dṛṣṭe ’pi tad grāhyam ca, na mantro nāma anyad eva kiñcit. kiṃ tarhi ca na yatnaḥ sthāpane mahān || tiṣṭhanty eva para ca na rūpiṇī | niḥ-svabhāvatayā a-vācyaṃ kutaścid ca na vartate | jagaty anena nyāyena nañ-arthaḥ ca na vidyate | jagaty anena nyāyena nañ-arthaḥ ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu ca na viṣayī-kṛtam eva tat sādhanena, katham atas ca na vyavasthānaṃ krama-antara-virodhataḥ ||259|| ca na śakyate. tat-sambandhini karaṇāt tatra api ca na śakyam, tasya kathañcid apy a-pariṇāmāt. ca na śabda-arthas tatra adhyakṣam ato ’khilam || ca na śabda-viśeṣam anusmarati, an-anusmaran na ca na śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya, ca na śrutiḥ | saṃyojyate ’nya-vyāvṛttau śabdānām ca. na saṃyogaḥ, prāsādasya svayaṃ saṃyogaca na sambandha-matis tathā || tau ca bhāvau tadca na sambandhī ca tādṛśaḥ || janane ’pi hi ca na sambhavaḥ | vācyam a-kṣaṇikatve syāl ca na sākṣāt kāraṇaṃ syāt. tasmān na kāraṇasya ca na sādhanam || aikāntikatvaṃ vyāvṛtter ca na sādhanam ||39|| ity antara-ślokāḥ. nanu ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhavaca na sidhyataḥ | na a-prasiddhasya liṅgatvaṃ ca na sidhyataḥ || sattā sva-kāraṇa-āśleṣaca na sidhyati | anya-smaraṇa-bhoga-ādi-prasaṅgāś ca na sidhyati ity uktam. astu nāma nirca na sidhyati. tasmāt sarvathā sarva eva kvacin ca na sidhyati. na hi tad eva tasya an-apāśritaca na sidhyati. sahiteṣv artha-darśanād a-doṣaḥ. ca na sthānaṃ tad-ūrdhva-viṣaya-a-sthiteḥ || ca na syāt. upadeśasya ca iṣṭa-saṃvādaḥ śakyaca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’ca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’ca na syāt. tasya niṣ-kala-ātmanaḥ kṣaṇena ca na syāt, dṛṣṭānta-anapekṣaṇāt. na hy asyāṃ ca na syāt. na anya-svabhāvaś ca. janmā iti cet. ca na syāt. na hy anyonyasya bhedo bhavati, ca na syāt. buddhi-pratibhāsasya nir-vastukatvād ca na syāt. viśeṣe vā sāmānyasya svabhāva-bhedāt ca na syāt. sati vā tasminn a-bhede ’pi na kaścid ca na syāt: idam ataḥ, na ata idam, iha idam, iha ca na syād ātmany a-darśanāt || sambandhasya mano ca na syād iti cet. uktam atra yathā vyatireko ca. na hy anya-bhāvaṃ pratipadya punas tatca. na hy ayam apaśabdaḥ śabde ’pi svabhāvataḥ ca. na hy arthe ’pi vācakatvaṃ nāma anyad eva tad ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca. na hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor ca naḥ || anekānto ’-prameyatve hy abhāvasya api ca naḥ kṛtakaṃ yathoktam abhidharme – katame ca naḥ pratyakṣam, sannihita-artha-niścayaca naḥ pratyaya-utpattiḥ sā nairātmya-dṛg-āśrayaḥ ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ ca nanv anena eva dravyaṃ vināśitaṃ syāt. sarvaca naśyato bhāvasya kiñcit kāryam ity uktam. ca, nāntarīyakatā-abhāvāc chabdānāṃ vastubhiḥ ca nāma-ākhyāta-upasarga-nipātā iti prastutya ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, ca nāma pratyakṣa-ādi-viṣayaś ca. te punaḥ sva-

ca V1_01511 VN_04012 V2_05112 VN_00623 SV_03717 VN_06108 VN_05702 VN_06801 SV_01912 VN_02610 V3_09812 SV_02219 V2_08608 NB_03083 SV_07209 SV_15620 V1_00310 V2_05105 V3_12711 V2_06902 SV_17307 V2_07206 SV_15019 VN_00715 PV_03192 V3_11808 SV_17301 V2_07206 VN_05912 HB_02912 VN_02401 PV_02087 SV_16204 PV_03491 V3_04910 V1_01101 V3_09402 SV_03214 SV_03116 V2_05202 SV_04318 SV_17015 V2_07101 SV_15427 V3_12303 PV_03487 VN_01904 VN_02214 VN_05409 SV_16721 V3_02904 HB_00710 SV_00207 VN_02322 VN_04903 VN_05603 PV_03068 SV_03810 VN_02211 VN_01819 SV_14002 NB_03120 V3_13007 SV_16110 HB_01914

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’py avadheya-vacaso loke. artha-jñānaṃ nityaḥ śabdo ’-sparśatvād iti hetuḥ, hetuś -avadhāraṇam anyad vyavacchinatti, naraṃ -niyogo ’pi syād iti yuktaṃ paśyāmaḥ. na -antarasya tat-svabhāvatva-ayogāt, teṣāṃ punaruktasya ca pratijñā-āder vacanasya brūyād iti viṣaya-ajñānam uttara-ajñānaṃ hetvābhāsāś ca yathoktāḥ. hetvābhāsāś hi tad-abhāve kiṃ na bhaved iti. nanu jaḍasya pratipattau vicāra-abhāvāt. na ’-punar-nirdeśya ity uktam. a-vivādaś bhavaty a-hetukatva-prasaṅgāt. tathā bhavati, a-hetukatva-prasaṅgāt. tathā yathā kṛtakatvaṃ prayatnānantarīyakatvaṃ sthiteḥ sāmānyāt svarūpam eva tat tasya. tac sa tatra samartho ’pekṣyaḥ syāt. na ’sti, sādhana-antara-abhāvāt tat-sādhanatve a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś abhāvaḥ. sambandhī vidyate na sambandha iti lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame ata eva saṅketāt svabhāva-viśeṣasya vyaktau punaḥ | saṅketaś ca nirarthaḥ syād vyaktau -viśeṣād vahny-ādi-vat. vitatha-vyaktayaś iti kas tatra upālambhaḥ, nimittaṃ | tac ca akṣa-vyapadeśe ’sti tad-dharmaś tau ca atyanta-parokṣasya na sidhyataḥ. ke vivakṣayā yathā-iṣṭaṃ niyujyeta. saṅketaś ’nyatra na yojyeta tayā punaḥ | saṅketaś vā. prakṛta-sādhana-a-sambaddha-pratipatteś kasya idānīṃ tal liṅgam. anvaya-anugamanaṃ sva-pakṣaś ca sthāpanīyaḥ para-pakṣaś ato ’n-aṇuḥ | etena āvaraṇa-ādīnām abhāvaś ca a-tat-kṛtau sarvatra kārya-kāraṇa-bhāvaś śruteḥ | a-vicchinna-ābhatā na syād ghaṭanaṃ ca iti viruddhau dvau kalpanām āviśati. vikalpa-utthāpitā sā ghaṭo ’stu, yathokta-lakṣaṇatvād asya. sa -vyāvṛttir anya-vyāvṛtta ity api | śabdāś vartamāno ’nya-apoha-viṣayaḥ siddhaḥ. api liṅgasya asati nāstitā tṛtīyaṃ rūpam. sā anekasya ca ekatva-ayogāt, vyatiriktasya -kāma ity asya vākyasya. api ca prasiddhiś tulyaḥ paryanuyogataḥ ||39|| prasiddhiś ātma-upasthāpanāḥ, tatra bhāva-asiddheḥ. na ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve || a-krameṇa grahād ante kramavad-dhīś panna-ādinā bahiḥ prativādinaḥ prāśnikānāṃ śāstra-kāra-sabhā-sadāṃ yuktam. na ’para-doṣa-viṣaya ity ayam anubhāṣaṇe dūṣaṇe śabdānām, tatra kasyacit samīha-abhāvāt. api -jñāna-ayogāt. viṣaya-upadarśana-arthaṃ iti ko ’nayor avasthayor viśeṣaḥ. dṛṣṭā -gatau pratipatti-gaurava-parihāra-arthaṃ a-doṣa-udbhāvanāc ca. a-pratipakṣāyāṃ ity uktam. a-pratīyamāna-sambandheṣu nivāryante trir-abhidhānaṃ vā vidhīyate. na eva vā liṅgam anvaya-vyatirekiṇī || siddhaṃ saṃsargas tad-vyatirekiṇāṃ samānatā iti, api -paṃsana-ādīn asad-vyavahārān upadiśanti. na -āśraya-vyāja-ādibhiḥ prakṣepo ghoṣaṇaṃ ity uktaṃ vakṣyate ca. utpattimantaś -antarāleṣv iti. ayam anupalambhaḥ svabhāvaś api vācyāḥ. tad ayam anupalambhaḥ svabhāvaś kartṛ-citta-saṃskāra-bhedena bhedāt. sa viśeṣa-utpattau kāryasya api syāt. tataś

ca nāma buddhi-sādhanaṃ pratyeti na buddhim iti ca nāma hinoter dhātos tu-śabde pratyaye kṛdca nārāyaṇam eva ca ādau svataḥ sutau dvau ca niḥ-prayojanā lokasya artheṣu śabda-yojanā. ca niḥ-svabhāvatva-prasaṅgāt. tasya apy arthaca nigrahasthānatvaṃ vyākhyātam, tad api hi ca nigrahasthānam, anyathā apratibhāyā nirca nigrahasthānāni. kiṃ punar lakṣaṇa-antaraca nitya-anitya-artha-kāryatva-abhāve ’pi śravaṇaca nitya-sāmānya-upadarśanena tad-dharmaṃ śabde ca, nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer ca nityaṃ sattvam asattvaṃ vā a-hetor anyaca nityaṃ sattvam asattvaṃ vā a-hetor anyaca nityatve sādhye viruddho hetvābhāsaḥ. anayoḥ ca nityam asti iti. na sthitir asya kenacit ca nityeṣv etad asti ity uktam. tat kim ayam aca nidarśana-anavasthā-prasaṅgāt. na, tatra ca nipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ ca niyama-ayogāt. śakteś ca an-artha-antaratvāt ca niyamaḥ kutaḥ ||328|| sva-icchā-vṛttiḥ ca niyamaḥ kutaḥ ||49|| yatra svātantryam icchāyā ca niyamena eva niyama-kāraṇa-abhāvād ayuktam iti ca niyogasya uktam eva. api ca yadi na rūpaca niyojyatām || tato liṅga-svabhāvo ’tra ca nir-ātmānaḥ prāṇa-ādy-abhāvena vyāptāḥ. ghaṭaca nirarthaḥ syāt (328c) na hi svabhāva-bheda ca nirarthaḥ syād vyaktau ca niyamaḥ kutaḥ ||49|| ca nirarthaka-apārthakābhyāṃ na bhidyate. ca nirarthakam. tasmād anya-bhāvo na sādhanam ca nirākartavyaḥ. nir-doṣe sādhana-abhidhāne ’pi ca nirākṛtaḥ || kathaṃ vā sūta-hema-ādi-miśraṃ ca nirākṛtaḥ syāt. anvaya-vyatireka-lakṣaṇatvāt ca nirākṛtam || vicchinnaṃ śṛṇvato ’py asya yady ca nirdiṣṭau. na hi svabhāvād anyasya sarvatra ca nivartyeta icchayā matiḥ | na artha-sannidhim ca nivṛtta ity a-nivṛtto ’vasthātā avasthitaḥ ca niścayāś ca eva saṅketam anurundhate ||59|| ca niścayaiḥ | yan na niścīyate rūpaṃ tat teṣāṃ ca niścitā. ante vacanān niścitatvaṃ triṣv api ca niṣedhāt, teṣāṃ prakṛti-bhedād yathā-vastu ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate | tataś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate | tataś ca nairātmya-nivṛttyā ātma-siddhiḥ syāt, vipakṣaca nairātmya-vyāvṛttiḥ, tathā api na a-nairātmyād ca no bhavet | dhiyaḥ svayaṃ ca na sthānaṃ tadca nyāya-darśinām iti. ebhiḥ kathā-viccheda eva ca nyāya-śāstrāṇi sadbhir lābha-ādy-upārjanāya ca nyāyaḥ. sakṛt-sarva-anubhāṣaṇe ’pi doṣa-vacana ca, nyāyam eva anupālayantaḥ paṇḍitā heya-upādeya ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād ca pakṣa-dharma-sambandha-vacana-mātrāt pratijñāca pakṣa-vacanam. pakṣasya dharmatve tad-viśeṣaṇaca pakṣa-siddhau kṛtāyāṃ jetā bhavati. tasmāj ca padeṣu na tebhya ānupūrvyā api pratītir iti na ca para-upatāpāya santaḥ pravartante śāstrāṇi vā ca para-caitanya-pratipatteḥ pramā-dvayam | ca para-rūpaṃ svarūpeṇa yayā saṃvriyate dhiyā | ca para-vipaṃsanena lābha-sat-kāra-ślokaca para-vyāmohana-anubhāṣaṇa-śakti-vighāta-ādica parataḥ. sattāyā ākasmikatva-ayogāt. tan na ca paraspara-viruddha-artha-sādhanād ekatra ca paraspara-viruddha-artha-sādhanāv ekatra ca paraspara-sahitaḥ kārya-bheda-hetuḥ. sā ca ca parasparato viśeṣa-utpāda-anapekṣiṇaḥ

ca HB_04007 HB_02201 SV_05116 VN_02522 VN_01313 SV_04817 V2_09909 SV_16913 V3_04311 HB_00201 V3_12111 PV_02029 V1_01506 V1_02113 SV_17320 SV_08006 SV_03411 PV_02137 SV_16908 V1_02204 SV_16308 SV_02307 V2_08702 SV_02502 V3_00704 SV_16407 SV_10724 V2_06605 SV_12320 V3_03705 SV_16115 V2_06713 SV_14116 SV_15921 HB_03507 HB_03802 SV_16813 SV_17309 V2_06712 V3_07307 HB_02202 SV_17325 SV_15604 SV_12814 SV_12815 SV_11512 SV_10204 V2_06504 HB_03203 HB_02811 PV_03478 V1_01504 V3_01207 SV_03821 SV_09025 V3_02506 VN_03513 VN_06108 VN_02708 VN_04818 VN_02520 VN_02920 VN_04913 SV_13302 V1_00508

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tatra eva bhāvas tad-abhāve ’vaśyam abhāvaś syād iti pūrvo vikalpas tatra ca uktam. yaś a-vyatiriktasya, vyakti-vad an-anvayāt. api evaṃ pratipāditena pratijñā hātavyā hānau -antara-nivṛttir dharma-antara-prādur-bhāvaś niyata-codanaṃ jāty-artha-prasādhanaṃ -prasiddheḥ. sa tasyāḥ svabhāvaḥ. svabhāvaṃ ’pi kathañcid vipralambha-sambhavāt. kiṃ sāmarthyād artha-gatau pratipatti-gauravaṃ -mātrāt samāna-nirdeśāt pratipatti-gauravaṃ sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na teṣāṃ na īśvara-āder a-bhedataḥ || prāmāṇyaṃ sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā -svabhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ idaṃ rasa-vat tulya-rūpatvād eka-bhāṇḍe -sāmānyasya śruty-antara-nimittatvāt (158a) jñāpanāya śabdasya kṛta-saṅketatvāt. nanu tatra guṇa-doṣāḥ prakāśatām | buddheś -upagamana-sambhāvanā-sambhavāt. teṣāṃ ’-darśanād an-upahata-indriya-upanidhau eva kasyāścid siddher asiddher viparyaye -kālatvād dhūmo ’tra dṛṣṭaḥ sakṛd vaikalye -kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye bhinnasya ca abhāvāt, tasya eva āsatti-viprakarṣa-abhāvāt. vastu-svabhāvatve icchatā kṛtakā mantrā vācyāḥ pauruṣeyāś iti tan-nāntarīyakās tām eva gamayeyuḥ. na iti tan-nāntarīyakās tām eva gamayeyuḥ. na -ādīnāṃ mantra-kalpānāṃ darśanāt, teṣāṃ -niścayasya kartum a-śakyatvād ity uktam. na -viśeṣo varṇānām ānupūrvī ity uktam. sā kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca a-hetuko ’nya-hetuko vā nityaṃ bhaven na puruṣaḥ śabde, tad-ātmany an-upakārāt. atha ’-bādhā. kiṃ tarhi bādhā-anupalabdhiḥ. sā -sādhana-sāmarthyas tāni vastūni tāṃś pratipatti-prasaṅgāt, rūpa-ādi-vat. upadeśe śakyate na anyatra iti na uparodho ’sti. sa -bhāve so ’napekṣasya nityaṃ syāt. apekṣāyāṃ śabda-artha-mātratāyām avatiṣṭhate. tathā -bheda-lakṣaṇatvād bhāva-bhedasya. tathā ca a-sādhanam uktam. tad-a-sādhanatva-nyāyaś mantra iti cet. kramasya artha-antaratvaṃ -kāla eva sarveṣāṃ śravaṇāt. krama-śravaṇe -siddher anyasya vaiyarthyāt. sakṛc chrutau syād iti pūrva-vat prasaṅgaḥ. icchā-vṛttau a-baddha-pralāpasya a-prāmāṇyāt. tatra a-sambaddha-pralāpasya a-prāmāṇyāt. tatra -a-śeṣa-vyavaccheda-vyāpti-sādhanād eva ’vinābhāva-lakṣaṇo vā sambandhaḥ syāt. ayaṃ kathaṃ vyaktiḥ prakāśe rūpa-saṅkramāt | sa ca a-pratyakṣā vivṛttā api na prakāśeta. na -mātraṃ bhidyate, na arthaḥ. artha-antare -vivekināṃ bhāvānāṃ tad-vikalpa-vāsanāyāś ’sti, bheda-lakṣaṇam eva tu sāmānyam. atha sādhyāyāṃ svalakṣaṇaṃ sādhyaṃ syāt, tac hetor na kaścid dhetu-doṣo dṛṣṭānta-virodhaś -aṅga-vacanāt. etena adhikasya punaruktasya -pratijñā-nirdeśas tad-artha-nirdeśaḥ. na iti kaścit krama-abhiniveśaḥ. pratipāditaṃ -parityāgaḥ para-pakṣa-upagamaś ca. idam eva dṛṣṭānta-ādibhir virodhaḥ pramāṇa-virodhaś ity a-samīkṣita-abhidhānam etat. ata eva dhvanīnām eva kevalānāṃ śravaṇāt. vācake cet, vyāhatam etat – tac ca na asti tena

ca parasparam ākṣipataḥ. vacanam etat sāmarthyād ca parasmād anyathā-bhāvaḥ so ’paraḥ svabhāvaḥ, ca, parasya api na sā buddhiḥ sāmānyād eva ca parājaya iti. idaṃ punar a-sambaddham eva ca pariṇāmaḥ yat tad dharma-antaraṃ nivartate ca parityajya artha-antara-kalpanaṃ kevalam anca parityajya kathaṃ bhāvo bhavet, svabhāvasya ca, parimita-vyākhyātṛ-puruṣa-paramparām eva ca ca parihṛtaṃ bhavati. pakṣasya dharmatve tadca parihṛtaṃ bhavati. pakṣasya dharmatve tadca pareṇa tathā upagata ity a-pramāṇād ca parokṣa-artha-jñānaṃ tat sādhanasya ca | ca parokṣā iti na anugraha-upaghātau tataḥ syātām, ca paryanuyuktā hetu-prakṛtim eva te ’py ca pāka-vat | śeṣavad vyabhicāritvāt kṣiptaṃ ca pākaḥ pāka iti hi tataḥ syān na punaḥ pācaka ca pācakatvam iti sambandha ucyate na pāka eva. ca pāṭavād dhetor vāsanātaḥ prahīyate || padārtha ca punaḥ pratānayitṝṇāṃ kadācid adhīta-vismṛtaca punaḥ sambhavāt. na apy a-manaskārāḥ, ubhayaca punaḥ siddheḥ. na ca eka-rūpāt karmaṇaḥ sa tad ca punar na dṛṣṭaḥ. taj-janyo ’sya svabhāvaḥ, ca punar na dṛṣṭaḥ, taj-janyo ’sya svabhāvaḥ, ca punar bheda-virodhāt. tac ca ātmani ca punar vivakṣā-antare parāvṛtty-ayogāt. yugapad ca. puruṣa-adhiṣṭhānam antareṇa anyato ’ca puruṣa-icchāḥ sarvā yathārtha-bhāvinyaḥ. na ca ca puruṣa-icchāḥ sarvā yathārtha-bhāvinyaḥ. na ca ca puruṣa-kṛteḥ. tatra apy apauruṣeyatve katham ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ca puruṣa-vitarka-vicāra-kṛtā iti na sthita-kramā ca puruṣa-vyāpāra-anvaya-vyatireka-anuvidhāyī ca puruṣa-vyāpārāt. tasmān na apauruṣeyaḥ. katham ca puruṣaḥ śabdānāṃ prayoktā ity a-laukiko ’yaṃ ca puruṣasya kvacid bādhā-sambhave ’pi syād iti ca puruṣāṃs tad-bhāva-sampadaḥ pracyāvya bhraṣṭaca puruṣāṇāṃ svatantrāṇāṃ yathā-tattvam upadeśena ca puruṣaiḥ sva-icchayā kriyamāṇas tam eva ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ ca pūrva-vad abhidheyaṃ kim apy asti iti sādhyaṃ ca pūrvako bhāvo ’-pracyuti-dharme sthita iti na ca pūrvam eva uktaḥ. uktaṃ ca idam āgama-lakṣaṇam ca pūrvam eva nirākṛtam | (293ab) na varṇaca pṛthag arthavatām ekasmād eva tad-arthaca pṛthag artheṣv a-dṛṣṭa-sāmarthyānām arthavattā ca pauruṣeyatvam iti vipralambha-āśaṅkā. api ca, ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ. ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ, ca prakāra-antara-abhāva-siddhiḥ, tasya tadca prakāro ’tra na sambhavati. kuto viṣaya-viṣayi ca prakāśas tad-rūpaḥ svayam eva prakāśate || ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, ca prakṛtir yad evam eṣā pratibhāti tad-udbhavā, ca prakṛtyā kecid eka-jñāna-ādi-phalāḥ kecin na ca pratikṣiptam iti na atra evam a-vacane ’pi ca pratijñayā iti cet, na, tad api saṃśayaca pratijñā-āder vacanasya ca nigrahasthānatvaṃ ca pratijñā pratijñā-antara-sādhane samarthā iti ca pratijñā-vacana-antareṇa api yathārthaṃ ca pratijñā-hāneḥ pradhānaṃ nimittam evaṃ ca pratijñā-hetvor vaktavyaḥ. para-pakṣe svaca pratijñāyā na sādhana-aṅga-bhāva iti. hetuca pratiniyata-śakti-indriyaṃ na dhvaniṣu. tatra ca pratipattir iti. nivṛtter vā asya asad iti

ca NB_02028 SV_10109 PV_04174 VN_03210 NB_03032 SV_00707 V3_08303 NB_02021 V3_13104 SV_12906 V1_01605 SV_04225 SV_08619 SP_00022 VN_01916 V2_08101 NB_02045 SV_10518 V3_06707 V3_04511 SV_17114 PV_03190 SV_13801 HB_00501 PV_03288 PV_03300 NB_01018 PV_03075 VN_00810 VN_00806 PV_03292 V1_02512 SV_03128 SV_12619 V3_12001 SV_06703 SV_08009 V3_06807 SV_03209 V3_02804 V2_08405 V3_03611 SV_17409 VN_02904 V3_00209 SV_01801 V2_10011 V3_12510 V3_05304 SV_04812 HB_03513 NB_02030 SV_00506 VN_04713 V2_04512 SV_15920 PV_04130 PV_04245 SV_04812 SV_02601 SV_04909 SV_14601 SV_17014 PV_04210 SV_04526

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-smṛti-saṃskārasya atītasya vartamānasya eva asattvam ity uktaṃ prāk. tac bhavet || pakṣa-doṣaḥ para-apekṣo na iti an-abhidhānam aneka-artha-sāmānya-abhidhānaṃ -pratibandha-upadarśanam eva bhavati. yac -apekṣatvāt kārya-utpādasya. atra antare -apekṣatvāt kārya-utpādasya. atra antare tad-avyabhicāra-niyama-abhāvāt. sa an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś -vaśād anukrama-vad varṇa-vibhāga-vac -anumānam. tasmāt pratyakṣā iyam an-abhilāpā punar anyato ’pi vyāvṛttimanto ’-bhinnāś kārya-utpatti-prasaṅgād ity uktaṃ prāk. kiṃ na tau | karma-ādi-yogitā-āpatteḥ sthitiś sūtra-dhāra iti paṭhen nṛtyed gāyec -upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ādīnām upalabdhyā kāraṇa-ādīnām anupalabdhyā vācino ’-prayogād abhidhānasya nir-viṣayasya tasya pratiṣedhāt, nir-viṣayasya bahir-bhūtasya abhāvāt. ubhayor ekatra bhāve -arthā hi śabdā loke dṛśyante. loka-vādaś -apekṣā na yujyate | tasmāc cakṣuś ca rūpaṃ -viṣayatvasya apy a-virodhaḥ. eka-viṣayayoś bhavati iti tad-bhāve bhāvo ’bhāve ’bhāvaś āśraya-upaplava-udbhavam | a-vikalpakam ekaṃ pratiṣidhyate | visaṃvādāt tad-arthaṃ -lakṣaṇam. so ’numānasya viṣayaḥ. tad eva buddher janma a-nimittakam || svalakṣaṇe vyākhyātā yadi tais tat-sādhanam iṣyeta. na ca eka-indriya-grāhyatve ’pi. idam eva ghaṭa-ādiṣu | na pratyayo ’nuyaṃs tac ’py asiddhir eva, yathā uktaṃ prāk. tatra niścayo bhavati. sahakāri-vaikalyāt. tataś na hi loka-vedayor nānā varṇāḥ. bhede ’pi sabhāga-avasthā-bheda upādāna-hetuḥ, buddhiś anyatra pratyaya-a-jananāt, a-pratyāsattike 158b) na hy anityaṃ karma sarvadā asti. tasya vā iti. tasya bhāva-an-upādānatve sādhye sa bheda-niścaya-utpatti-sahakāriṇaḥ, teṣām eva vā hetur asti. sa-dvitīya-prayogāś ata eva, anyathā āśraya-asiddheḥ. nanu pratyakṣasya apy evaṃ-bhāvaḥ syāt. na bhāvānāṃ viṣamāṃ sthitim ||332|| nivṛttiṃ prativādī sat sāmānyam aindriyakaṃ nityaṃ iti cet, kasya ka āgamaḥ. bādhyamānaś sādhya-vyabhicāra-āśaṅkā syāt. tena iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena etat. tasmān na hetuḥ kaścid anvayī nāma. na ity etan na syāt, tasya pracyuteḥ, apekṣyāc ’rtheṣv an-iṣṭa-parihāreṇa pravarteta iti abhāva-nirṇayaṃ prati yatnaḥ kriyate hetuś -pravartanī. tasyā eva abhāva-niścayāt. sā tv atra pramāṇaṃ niścaya-phalatvāt. sā -vaśāt tā lokas tathā eva pratipadyate tāsāṃ -vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ uktaṃ śrotary api prasaṅga iti. taj-jñāne -vat || siddhayoḥ pṛthag-ākhyāne darśayaṃś | nivartakaḥ sa eva ataḥ pravṛttau pravarteta iti ca prayuṅkte, tatra anyatra eva iti, pramāṇa-antarasya śabda-antarasya an-arthakriyā-yogyatvād a-pravṛttiḥ, anyatra bhūto yadi svayaṃ na bhavet. na bhavati iti juhuyāt svarga-kāma ity asya vākyasya. api || tasya upalabdhāv a-gatāv a-gatau -kālam imam arthaṃ pratipadyeta iti. na

ca pratipattṛ-pratyakṣasya nivṛttir abhāvaca pratipattṛ-vaśān na vastu-vaśāt. tāvad dhi sa ca pratipāditam | iṣṭa-a-sambhavy-asiddhaś ca sa ca pratipādya sarvasya śabda-arthasya nānā-arthaca pratibandha-upadarśanaṃ tad eva anvaya-vacanam ca pratibandha-sambhavān na kārya-anumānam. ca pratibandha-sambhavān na kārya-anumānam. ca pratibandhaḥ sādhye ’rthe liṅgasya. vastutas ca pratibandho yac chrāvaṇaṃ tan nityam ity ca pratibhāti iti cet. anukramavatā vyañjakena aca pratibhāti iti. śabdena a-vyāpṛta-akṣasya ca pratibhānti iti. svayam asatām api tathā ca, pratibhāso ’pi bhedakaḥ | an-anya-bhāk (170bcʼ ca prativarṇitā || saṃyoga-ādy-āśraye yogyam aca. prativādī taṃ ca sarva-prasaṅgaṃ na anukartuṃ ca pratividitā eva upayanty apayanti ity anityāḥ. ca pratiṣedha uktas teṣām upalabdhi-lakṣaṇaca pratiṣedhasya ayogāt. na eṣa doṣaḥ. yasmāt. ca pratiṣedhasya ayogāt. na eṣa doṣaḥ, yasmāt – ca pratīti-sādhana-abhāvāt pravṛtti-nivṛttyoḥ ca pratītiḥ. ata eva nānā-arthā iti tata ekaca pratītya udeti netra-dhīḥ || sākṣāc cej jñānaca pratītyoḥ pūrvāpara-bhāva-ayogāt, sannihita-aca, pratyakṣa-anupalambha-sādhanaḥ kārya-kāraṇaca pratyakṣa-ābhaṃ caturvidham || an-akṣa-jatvaca pratyakṣa-ābhaṃ dvidhā uditam || kriyāca pratyakṣaṃ jñānaṃ pramāṇa-phalam. arthaca pratyakṣam a-vikalpatayā vinā | vikalpena na ca pratyakṣasya an-abhibhave rūpa-an-upalakṣaṇam, ca pratyakṣasya pratyakṣatvam, yad an-ātma-rūpaca pratyakṣāt parihīyate || apavādaś caturtho ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra ca pratyakṣeṇa gṛhīte ’pi viśeṣe ’ṃśa-vivarjite | ca pratyabhijñāna-a-viśeṣāt tata ekatva-asiddhica pratyaya ity etāvato ’yam ātma-bhāvo ’nvayaca pratyaya-utpāde ’tiprasaṅgāt, teṣu ca eka-śabda ca pratyayasya karma-nimittatve niruddhe karmaṇi ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho ca pratyāsatti-tāratamya-ādi-bhedāt paurvāparyam, ca pratyuktāḥ. śāstra-āśraye ’pi prastāvaca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ ca pramāṇābhyām anyad vā vyasta-gocaram | ca pramāṇena pratipādayituṃ śaknuyāt. an-uddiśya ca pramāṇena sa katham āgamaḥ. riktasya jantor ca pramāṇena sādhya-dharmasya tan-mātraca pramāṇena sādhya-dharmasya tan-mātra-anubandho ca prameyatvasya vipakṣe ’nvaya-ayogaḥ. trividho ca prayatnāt prayatna-saṃskṛtād indriyād anyato ca prayuṅkte, tatra anyatra ca pravṛtty-anujñāyāṃ ca prayujyate. tathā api na a-bādhita-viṣayatvaṃ ca prayoga-bhedād ekādaśa-prakārā. svabhāvaca prayoga-bhedād viruddha-kāryayoḥ siddhir ca prayoga-bhraṃśam. tathā saṃskṛtānāṃ śabdānāṃ ca prayogāt tatra svārthaṃ tri-rūpāl liṅgato ca prayoge śabdaḥ puruṣe vyāpriyate, tasya jñānaca prayojanam | ete sa-hetuke prāha na anumāca pravartakaḥ || nāntarīyakatā sā ca sādhanaṃ ca pravṛtty-anujñāyāṃ tan-nāma-grahaṇa-vaiyarthyāt. ca pravṛtteḥ. tathā hy ekasya artha-svabhāvasya ca pravṛttāv atiprasaṅgaḥ, tadvad-grahaṇe ca ca prasajya-pratiṣedha eṣa na paryudāsaḥ. anyathā ca prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na ca prasidhyati | te ca atyanta-parokṣasya dṛṣṭy-a ca prāk-kṛta-sambandhasya ekatra svalakṣaṇe

ca V3_09308 VN_01611 SV_14405 SV_13006 SV_13708 PV_03443 PV_04101 SV_11102 SV_11013 V2_06701 PV_03366 V1_04301 SV_16410 V1_03010 V3_11008 V3_12103 SV_03708 V1_03407 SV_16933 V2_09811 SV_01523 HB_03505 PV_04121 HB_03507 SV_01524 V2_09812 VN_02816 PV_03198 SV_06518 V1_00908 V1_01506 SV_15803 V1_01503 PV_03491 PV_03270 SV_12320 V1_02502 VN_05301 SV_06204 SV_16719 VN_06201 SV_08318 HB_01709 SV_10313 V2_06602 PV_02217 SV_11709 PV_03051 SV_10604 V3_06805 HB_03610 SV_09726 V2_07607 SV_14529 SV_09920 V2_08110 SV_14121 SV_09617 HB_00909 SV_14105 PV_03284 V1_02808 V1_02706 SV_14519 V2_09101

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’-vyaktir anityatā iti cet, anya-dharmā -arthakriyā-ādi-bhāve ghaṭatvāt, tad-rūpasya vināśaḥ kāṣṭhāt. tad eva tad bhavati. tac tad-ātmakatvāt. artha-antaratvasya -bhedas tad-anyam. an-atiśayasya apekṣā -rūpasya vit katham | sārūpyād vedanā-ākhyā bādheta katham anyathā || prāmāṇyam āgamānāṃ śakyaḥ. śrotriya-kāpālika-ghṛṇā-vat. yatnaś kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś pariccheda-ātmatā ātmani | sā yogyatā iti pariccheda-ātmatā ātmani | sā yogyatā iti | pratipāditā hi puruṣa-kṛtās tad-adhiṣṭhānāc phalam. prameya-adhigatiḥ. sā hi jñānam, tac eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ’n-anvayeṣu na sidhyati. sidhyaṃś kaḥ sahāyī-bhāvaḥ. puruṣa-saṃyoga-sattānāṃ abhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ayaṃ na lakṣayed api. virodha-a-virodhau anyasya api sambhavād a-sambhava-anumāne anyasya api sambhavāt, a-sambhava-anumāne api sādhana-sāmarthya-abhāvāt. a-niyame na | lakṣaṇatvāt tathā a-vṛkṣo dhātrī ity uktau ca sambhava iti na a-bādhāyāḥ sāmarthyam. na -hetv-abhāvāt, vairāgya-a-dṛṣṭeḥ, a-dṛṣṭena -a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena vyavahāro yena tad-arthaṃ yatnaḥ kriyate. na | kiṃ na a-krama-grahas tulya-kālāḥ sarvāś -viṣayāḥ proktāḥ sāmānya-gocarāḥ | śabdāś buddhir bhāvam apekṣeta. artha-abhipāta-kṛte -ātmano vikalpasya. sukha-ādi-saṃvedanaṃ yato ’bhivyañjakaḥ prayoktā syāt. vyaktiś parisyandād īhā-vaśena udaya-astamaya-ayogāc na syād dīrgha-dhī-smṛtiḥ || pṛthak pṛthak bāhyasya bhāvanā-tāratamyataḥ | tāratamyaṃ adya api mantra-karaṇāt, a-vaidikānāṃ vyavasthāpayet, atiprasaṅgāt. atiśayavac idaṃ vyāhatam ucyate, na uccārayaty uttaraṃ upadeśam apekṣate. a-śrotṛ-saṃskāraṃ sambhavati. loka-pratyāyana-abhiprāyaś yadi puruṣatvāc cauro bhavān api syāt, na eka-sthitāv api kārya-utpattiḥ syāt. na sa katham eka-kṣaṇa-bhāvy anyathā syāt. yaś kāraṇānāṃ kārya-utpādana-niyama-abhāvāc kāraṇānāṃ kārya-utpādana-niyama-abhāvāc || sa-ātmatvena an-apāyatvād anekāntāc tasya ca tad-ātmakatvāt. artha-antaratve svalakṣaṇam iṣyate | sāmānyaṃ trividhaṃ tac iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena -bhāvaḥ, tad yathā pakṣa-dharmatvaṃ sapakṣe tad-abhāve na bhavataḥ. kṛtakatvasya śabde tad-abhāve na bhavataḥ kṛtakatvasya śabde na bhāvo ’nena nivartitaḥ syāt. tathā iyaṃ nir-apekṣatā vināśasya kvacit kadācic iyaṃ nir-apekṣatā vināśasya kvacit kadācic eva sva-hetubhyas tad-dharmaṇo bhāvāt. na syāt. tasya bhāve kvacid a-sambhavāt, abhāve -an-atikramāt. bhāva-pratiṣedha-rūpatve nāma anyā bhāva-abhāva-viśeṣābhyām. sa api varṇyate | spaṣṭa-ābhaṃ nir-vikalpaṃ api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ghoṣa-mātra-vipralabdhā nāśaṃ guṇaṃ tasya syād anya-nimittatve ’-nimittatve vā. tathā

ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena ca prāg asattvāt, kathaṃ ghaṭo ’sti. na hi rūpaca prāg eva asti iti kim atra sāmarthyaṃ vahnyca prāg eva niṣiddhatvāt. na api tasya upalabhyaca prāg eva niṣiddhā. sa ca karaṇa-vyāpārād eva ca prāg eva pratipāditā || dṛṣṭayor eva sārūpyaca prāg eva vinivāritam | abhyupāya-vicāreṣu ca prāpya-nivartyayoḥ svabhāvayor guṇa-doṣaca prāyaśo buddhi-pūrvam anyathā api kartuṃ ca prāyaśo buddhi-pūrvam anyathā api kartuṃ ca proktaṃ pramāṇaṃ sva-ātma-vedanam || sarvam ca proktaṃ pramāṇaṃ sva-ātma-vedanam ||57|| ity ca phala-dā mantrāḥ. tad asti kaścid atiśayavān ca phalam iti kim idānīṃ pramāṇam. yata iyaṃ ca phalasya. vaktary ātmani rāga-ādi-darśanena ca balād anvayam āpādayati, pratiṣedha-niṣedhasya ca bahutvān nagaram iti katham eka-vacanam. ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti ca bādhaka-sādhaka-pramāṇa-vṛttī. te ca atyakṣe ca bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer aca bādhaka-hetv-abhāvāt, vairāgya-a-dṛṣṭeḥ, aca bādhakaṃ pramāṇaṃ syāt sādhya-abhāvasya ca ca bādhanāt || atra api loke dṛṣṭatvāt karpūraca bādhā-abhāvo ’-bādhā. kiṃ tarhi bādhāca bādhya-bādhaka-bhāva-asiddheḥ, rāga-ādyca bādhya-bādhaka-bhāva-asiddheḥ, rāga-ādyca bāla-pralāpān uddiśya śāstraṃ pravartate ca buddhayaḥ || kāścit tāsv a-krama-ābhāsāḥ ca buddhayaś ca eva vastuny eṣām a-sambhavāt ||134 ca buddhi-janmany abhilāpa-smṛty-antara-abhāvāt ca buddhiḥ. sā ca parokṣā iti na anugrahaca buddhiḥ sā yasmāt sa phalair yadi yujyate | ca. buddhir atra vivarteta, sā ca a-pratyakṣā ca buddhīnāṃ saṃvittau tad-dhvani-śruteḥ | aca buddhau syān na prīti-paritāpayoḥ || sukha-ādy ca bauddha-ādīnāṃ mantra-kalpānāṃ darśanāt, teṣāṃ ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhā ca bravīti iti. a-pratijñānāc ca. na ca idaṃ ca bruvāṇaḥ kathaṃ na unmattaḥ, tat-saṃskārāya ca bruvāṇo loka-saṅketa-prasiddhim anupālayati ca bhavatā ātmā evam iṣṭaḥ, tasmān na ayaṃ caurya ca bhavati. ata eka-apāye phala-abhāvād ca bhavati, sa eva na bhavati iti na ayaṃ ca bhavej jñāpaka-asiddhiḥ. na iyatā tad-abhāvaḥ. ca bhavej jñāpaka-asiddhiḥ. na iyatā tad-abhāvaḥ. ca bhasma-vat | yaḥ paśyaty ātmānaṃ tatra asya ca bhāva-an-upakāra-prasaṅgāt sāmarthyāc ca jñānaca bhāva-abhāva-ubhaya-āśrayāt || yadi bhāvaca bhāva-abhāva-ubhaya-dharma ity ucyate. tad ca bhāva-abhāva-ubhaya-dharma ity ucyate. tad ca bhāva iti. na ca etad a-bādhāyā avinābhāve ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti ca bhāva-nivṛttau prastutāyām a-prastutam eva ca bhāva-virodhinī tad-abhāvaṃ svabhāvena ca bhāva-virodhinī tad-abhāvaṃ svabhāvena ca bhāva-viśeṣa-svabhāvaḥ. tasya niṣetsyamānatvāt. ca bhāva-vyavacchedasya bhāvāt. tad ayaṃ trica bhāvaṃ na karoti iti syāt. tathā ca a-kartur a ca bhāvaḥ pratyakṣo ’bhāvo ’py anupalabdhica bhāvanā-bala-nirmitam || tasmād bhūtam abhūtaṃ ca bhāvanā-bala-niṣpannam iṣyate. astu nāma ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva ca bhāvam āropya sa-hetukam a-hetukaṃ vā aca bhāvas tadvān na syāt, an-upayogāt. upayoge vā

ca SV_02114 SV_06406 V3_06303 V3_06301 SV_10413 SV_11603 SV_05220 V2_06911 PV_03497 SP_00016 PV_03159 SP_00005 SV_06511 PV_04184 V3_10003 PV_03536 SV_05612 SV_05106 SV_13810 SV_11825 SV_08609 VN_06414 HB_02112 SV_17016 V2_07102 PV_04178 SV_11823 SV_06810 VN_01209 VN_01223 SV_07623 SV_13224 SV_08823 SV_03407 SV_06412 SV_06608 PV_02091 SV_03321 SV_17415 PV_03388 PV_03055 SV_04905 SV_16326 V3_09203 PV_02213 PV_03157 V1_01902 V2_05410 PV_04225 PV_02196 V1_00901 NB_03071 NB_02013 SV_12117 SV_01106 V1_01209 HB_02013 PV_02053 SV_12925 HB_02909 SV_15322 HB_00609 V3_13303 SV_08707 HB_03514

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syāt. anya-nimittatve ’-nimittatve vā. tathā rūpam. rūpaṃ ca anyad eva syāt. tataś -pratilambha-lakṣaṇatvāt, tal-lakṣaṇatvāc a-sāmarthyāt, sāmarthya-lakṣaṇatvāc abhāve ’pi veditavyaḥ. viruddhasya na a-pūrveṇa yojyeta. utpanna-utpannāś tad-bhāvāt, asati sāmānye ’bhāvād itarathā ca, ekatra draṣṭur abhāvāt, punar darśane sarvā syād vitatha-arthikā || ghaṭanaṃ yac yathā || bhāve bhāvini tad-bhāvo bhāva eva tat-sāmyād yas tathā ucyate | mukhyo gauṇaś ’navasthā ca na sambandha-matis tathā || tau vartate | yadā anyaṃ tena sa vyāpta ekatvena pratyayeṣu vivekinaḥ | dharmī dharmāś pratyayeṣu vivekinaḥ | dharmī dharmāś syād dṛṣṭa-kramam a-kramam | dvir dvir ekaṃ katham eka-kāryāḥ. tad dhi tāsāṃ kāryaṃ tac -ādi-vat. marīcikāyāṃ jala-jñānasya anyasya sandigdho vyatirekaḥ. prati-karaṇa-bhedaṃ rūpasya ca etad-vikalpa-an-ativṛtteḥ. api tat-kāryaṃ kartavyam iti ko ’tra nyāyaḥ. api abhiyoktā udbhāvayitā na bhavati. tathā ātmā sa sva-sattā-mātreṇa tādṛśo bhavati. na nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate | tataś nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate | tataś ’nyasmin vadann āha anyatāṃ śruteḥ || sā sa ca a-viruddha eva, na vastu-bhedaḥ. na niyuṅkte ghaṭa iti. te ’pi sajātīyād anyataś cetayati. a-bhedo hi nāma-aikyaṃ tāv iti evaṃ hy asya api sukha-ādiṣu caitanyeṣu ’pi bhāvād iti nivedayiṣyāmo niveditaṃ yugapac chravaṇāt, svabhāva-bheda-āśrayatvāc ghaṭa-ādīnāṃ parasparam ||178|| vyatireke na asti tato ’paraḥ ||63|| etāvantam eva -kāraṇānāṃ vyāvṛttayaḥ syuḥ. rūpa-antaratve sāmānyam āha. tasya apy a-bheda-vyavahārāś karma-āder api tadvat svarūpataḥ | abhilāpāc vyavaccheda-antara-sākāṅkṣatvāc pumān kartā krameṇa karmaṇāṃ karma-phalānāṃ ’nyatvaṃ kena ākāreṇa sidhyati || bhedaś bhrāntir iṣyate | gatiś cet para-rūpeṇa na prabhāyāṃ maṇi-bhrānti-darśanena vyabhicārāc tathā anyo ’py an-atiśayaś ca kartā -āyur-nirodha-lakṣaṇatvān maraṇasya. kathaṃ -āder na atyantaṃ doṣa-nigrahaḥ || tan-mūlāś -chabdaḥ kathaṃ jāter a-jātitaḥ || mālā-ādau prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś kiṃ niṣidhyate ||16|| vidhānaṃ pratiṣedhaṃ kiṃ niṣidhyate || vidhānaṃ pratiṣedhaṃ -saṃsparśa-mātreṇa eva dayā-udayaḥ | mohaś -upayogo ’nantara-vyāpāra-phalaḥ syāt. ataś vaktṛtva-sarvajñatvayor virodha-abhāvāc -pratyaya-antara-sākalyaṃ svabhāva-viśeṣaś apy uktam iṣṭes tad-āśrayatvād ity-ādi. api vyabhicāri-vipakṣeṇa vaidharmya-vacanaṃ -anvayo mānasam eṣa smārto vikalpaḥ. api -ādy-avasthā-bhedāḥ kārya-kāriṇaḥ, teṣāṃ tulyaṃ citta-kāraṇe | sthity-āvedhakam anyac deśa-ādi-niyamo na syād ity uktam. tac -artha-eka-deśatvāc ca a-liṅgatvam. na tad ayaṃ vyatirekaḥ saṃśayād a-sādhanam. api dvidhā prayogaḥ, sādharmyeṇa vaidharmyeṇa ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś -kṛtatvād bhedeṣv a-bhinna-pratyayasya. api bādhāyām apy asya sāmarthyāt. tathā

ca bhāvas tadvān na syāt, tad-an-upayogāt. ca bhāvas tasmād vyāvarteta. tato ’smāt tasya ca bhāvasya abhāvo na syāt. abhāva ity api bhāvaca bhāvasya. tad-apāya-abhāvāt tan-mātra-bhāvino ca bhāvasya bhāve tad-bhāva-bādhanāt | tadca bhāvāḥ sthita-sambandha-abhāvād a-sambandhino ca bhāvāt. na eṣa doṣaḥ. yathā nīla-ādiṣv ekaca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge ca bhāvānām anyatra indriya-vibhramāt | bheda-aca bhāvitā | prasiddhe hetu-phalate pratyakṣaca bhāveṣv apy abhāvasya upacārataḥ || saṅketaca bhāvau tad-anyaś ca sarve te sva-ātmani ca bhāsate ||131|| sāmānādhikaraṇyaṃ syāt tadā ca bhāsante vyavahāras tad-āśrayaḥ || vyavahāraca bhāsante vyavahāras tad-āśrayaḥ ||77|| ca bhāseta bhāsanād ātma-tad-vidoḥ || viṣayaca bhidyate. yad apy udaka-āharaṇa-ādikam ekaṃ ca bhinna-bhāva-utpatter vibhramasya ca a-viśeṣe ca bhinna-svabhāvaḥ śabdaḥ śrutau niviśamāno yadā ca, bhinnatvād vastu-rūpasya sambandhaḥ kalpanāca, bhinnā viśeṣā janakā (170c) ity uktam. na ca ca bhūta-doṣa-udbhāvana-lakṣaṇasya uttarasya aca bhūtvā punas tad-bhāve ’para-abhisaṃskāram ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam ||321 ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam ||40| ca bheda-a-pratikṣepāt sāmānyānāṃ na vidyate | ca bheda-a-bhedau muktvā vastuno ’nyā gatiḥ. ca bheda-a-viśeṣe ’pi tat-prayojana-aṅgatayā tadca bheda-adhiṣṭhāno bhāviko vyavahāraḥ. nivṛttica bheda-avagamaḥ samartho bhavati, yady evaṃ ca. bheda-viṣayatvaṃ punar asyā bahulaṃ bhinnaca bheda-vyavasthiteḥ. laghu-vṛtteḥ sakṛc-chrutir ca bheda-sāmānyayor na bhedaḥ sāmānyavān na ca bhedaṃ darśayaṃs taddhitena vā darśayet ca bhedasya tato ’py asya bheda iti bhedaca bhede syur a-nibandhanāḥ | yathāsvaṃ śabdā ca bhedena rūpaṃ buddhau na bhāsate || śabdaca. bhedo ’yam eva sarvatra dravya-bhāvaca bhoktā samavāyi-kāraṇa-adhiṣṭhāna-bhāva-ādinā ca bhrānti-vijñānair dṛśyeta indāv iva a-dvaye | ca bhrānteḥ pramāṇatā || abhiprāya-avisaṃvādād ca, bhrānter a-vastu-saṃvāda iti cet, na, ca mantrāṇām iti. na, teṣāṃ prabhāvavatā eva ca maraṇam abhyupayan na caitanyam abhyupeyāt. ca malāḥ sarve sa ca sat-kāya-darśanam | vidyāyāḥ ca mahattva-ādir iṣṭo yaś ca aupacārikaḥ | mukhya ca. mānasaṃ ca akṣa-vijñāna-anantara-pratyayaca muktvā śabdo ’sti na aparaḥ | vyavahāraḥ sa ca ca muktvā śābdo ’sti na aparaḥ | vyavahāraḥ sa ca ca mūlaṃ doṣāṇāṃ sa ca sattva-graho vinā || tena ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ | ca yaḥ sarvajñaḥ sa vaktā na bhavati ity aca. yaḥ svabhāvaḥ satsv anyeṣu upalambhaca, yaj-jātīyo yataḥ siddhaḥ sa tasmād agnica yat | (16ab) yad āha – eṣa tāvan nyāyo yad ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tadca yata utpattiḥ, pratyekaṃ sāmarthye ’pi yathā ca yataḥ kāraṇam iṣyate || na doṣair viguṇo deho ca yatna-prerita-a-viguṇa-karaṇānāṃ dṛṣṭam, ca yatra pradeśa-mātraṃ tatra ghaṭa-abhāvaḥ. ca, yatra sādhya-vipakṣasya varṇyate vyatirekitā | ca, yathā – yat sat, tat sarvaṃ kṣaṇikam, yathā ca, yathā – yo vaktā sa rāga-ādimān iṣṭa-puruṣaca, yathā a-bheda-a-viśeṣe ’pi na sarvaṃ sarvaca yathā anupalambhe bādhāyā bhāva-sambhave ’py

ca SV_14023 SV_16306 SV_16723 SV_09712 V3_11207 VN_06808 V3_03409 NB_03126 NB_03125 SV_10615 V3_06903 V3_04501 SV_10101 SV_07921 VN_06801 SV_14719 V2_09501 SV_16617 V3_10704 V2_09801 HB_01206 VN_00716 VN_01608 PV_03020 HB_00911 SV_08825 PV_03383 VN_03004 SV_04506 SV_06602 V1_04113 V1_03502 VN_01102 SV_03517 SV_06607 SV_06216 HB_03619 PV_03455 SV_13207 SV_02302 V2_08615 SV_07217 HB_03215 SV_16502 VN_00619 VN_03014 V3_08411 SV_14412 VN_01612 PV_03190 PV_03071 V1_03903 PV_03426 V1_01614 PV_03215 HB_02903 SV_15219 SV_11516 SV_10919 SV_17001 V3_11104 V3_00803 VN_02612 HB_01701 SV_12711

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etad-avasthatvāt. sarva-sthairya-pratijñāyāś na ca evaṃ-vidho dharma-svabhāva iti -mātreṇa iti na samānaḥ prasaṅgaḥ. tac hi prayogaḥ sādharmyeṇa vaidharmyeṇa anaikāntikaḥ. dvayor viruddho ’siddhau atiprasajyata iti na pratanyate. hetvābhāsāś -abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa iti. tathā an-anvayo ’-pradarśita-anvayaś tathā sandigdha-sādhya-dharma-ādayaś matā ||208|| iti saṅgraha-ślokau. tasya matā ||56|| iti saṅgraha-ślokau. tasya tattvaṃ sapakṣa-vipakṣayoḥ sad-asattvaṃ -viṣaya-anumitiḥ kārya-liṅgā svabhāva-liṅgā uktam atra yathā vyatireko viśeṣa-pratyayāś antar-bhāvān na pṛthag vācyam. hetvābhāsāś jñānam iti kasya kim āyattā pratipattiḥ. na siddhā vyāvṛttiḥ. uktam atra kiñcit. api anyatra pramāṇa-a-saṃvādiny an-iṣṭatvāt. kiṃ hy atra virodho yadi vaktā ca syāt sarvajñaś a-darśana-mātreṇa ayuktaḥ pratiṣedhaḥ. api upayoga-viṣaya iti cet, uktam atra. api nimittaṃ ca niyogasya uktam eva. api -hetor ity anādi-bhāva-svabhāva-niyamaḥ. api a-vyaktī tena nitya-upalambhanam | nityatvāc iti na vināśa-hetuḥ kaścit. vaiyarthyāc parasparaṃ ghaṭa-ādi-vad ity uktam. api | sārūpyāt tat kim anyat syād dṛṣṭeś uttaraṃ veditavyam. sva-pakṣa-anapekṣaṃ 4|| dharma-dharmi-vyavasthānaṃ bhedo ’-bhedaś -ātmana ekasya tatra eva vṛttir a-vṛttiś niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ a-pratipatti-prasaṅgāt. sarva-avayavānāṃ eva puruṣasya kadācit pratyakṣo ’-pratyakṣaś atra śabdānāṃ svātantrya-abhāvād iti. api ’nviyād vā na vā. na punar an-anvayo ’nvayī niveśana-arthaḥ, tat-sāphalyāt. niveśanaṃ viruddhas tena iti bādhayā samānam. api gṛhṇīyāt saṃvid bhedo ’py apoditaḥ || yeṣāṃ yugapad upalabhyeran sarva-deśa-sthitaiś -kālayos tadvattā-itarayor niyama-ayogāt. sā -kālayos tadvattā-itarayor niyama-ayogāt. sā kāraṇaṃ kārakaṃ matam ||146|| prāg eva asya tasmād a-tad-ātmā ca syāt tad-deśa-kālaś vadanti na | kalpyo ’yam arthaḥ puruṣais te -sambandhitā api na sidhyati. ghaṭa ity api tad guṇa-vyatiriktam, na upalabhyate praty ābhimukhyena vinā na rasaḥ. tad eva -anyatva-a-vyatikramāt. upakāra-utpādanasya rūpa-antarasya sattve rūpa-antaram asti. na bheda-apekṣā na yujyate | tasmāc cakṣuś vā vinā na arthasya sambhavaḥ | yac rūpaṃ na asti tattvataḥ | yasmād ekam anekaṃ rūpayā jñāne niruddhe ’nubhavaḥ kutaḥ | svaṃ rasa-buddhi-vad gandhasya cakṣur-buddhi-vac || na grāhya-grāhaka-ākāra-bāhyam asti na kevalaḥ, tena na a-samudāya-sādhanam. na -abhāvād iṣṭa-artha-siddhes tat-sādhanatvāc syāt. tato na nityaḥ. tad-āśraya-arthaś niṣ-prayojana-vitatha-abhidhāna-vaiphalyāc abhimate. tat kathaṃ tad-vaśāt pratītiḥ. na na tv evam a-śubha-abhinandena viparyāsena ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś -abhyanujñāto bhavati, anityaḥ śabda iti abhāva-virodhāt. tat kim idānīṃ mātā cet. na, tasya vyabhicārād a-nidarśanatvāc

ca yathā-abhidhānaṃ yukti-virodhād anye ’pi nitya ca yathā-avasaraṃ nivedayiṣyāmaḥ. maitrī-śaucaca yathā-avasaraṃ pratipādayiṣyāmaḥ. nanu kaścil ca. yathā āhur eke, ’nvayī vyatirekī ca iti. na ca, yathā kṛtakatva-prayatnānantarīyakatve ca yathā-nyāyaṃ nigrahasthānam ity etāvan-mātram ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathā ca, yathā yo vaktā sa rāga-ādimān, iṣṭa-puruṣaca, yathā rāga-ādimān ayaṃ vacanād rathyā-puruṣaca yathā samīhita-rūpa-an-upādānatve sādhye tathā ca yathā-samīhita-rūpa-an-upādānatve sādhye tathā ca yathāyogaṃ hetv-ādiṣu yathāsvaṃ pratipattica. yathāsvaṃ vyāpini sādhye tayor eva ca yathāsvam artha-antara-vivekād iti. tasmād ca yathoktāḥ. hetvābhāsāś ca nigrahasthānāni. kiṃ ca yad yad āyattā-pratītikaṃ tasya svabhāvaca yady a-dṛṣṭyā nivṛttiḥ syāc cheṣavad ca, yady atyanta-parokṣe ’rthe ’n-āgama-jñānaca. yady atra bhavato manda-buddhi-cakṣuṣo ca yadi kathañcid vipakṣe ’-darśana-mātreṇa aca yadi tat-saṃsthānaṃ bhinnaṃ mṛdaḥ, kulālaḥ kiṃ ca yadi na rūpa-ādīnām ekena śabdena sambandhaḥ, ca, yadi mṛt-piṇḍe ghaṭo ’sti, kathaṃ tadca yadi vyaktir vyakteḥ pratyakṣatāṃ prati || ca. yadi svabhāvato naśvaro bhāvaḥ, tasya na ca, yam ātmānaṃ puras-kṛtya puruṣo ’yaṃ ca yamala-ādiṣu || ādya-an-ubhaya-rūpatve hy ekaca, yaś ca sva-pakṣa-anapekṣaṃ hetuṃ prayuṅkte ca yādṛśaḥ | a-samīkṣita-tattva-artho yathā loke ca yuktā vyāghātāt. na ca anyatra a-vartamānaṃ ca yugapad upalabhata iti tad-anye ’pi tathā syuḥ, ca yugapad draṣṭum a-śakyatvāt sarvadā ca asya aca, yena kadācid asya anumānam upalabdhiḥ kadācit ca, yeṣāṃ vastu-vaśā vāco na vivakṣā-para-āśrayāḥ ca. yo ’pi bhinnam eva sāmānyam āha. tasya apy aca yo yasmād bhidyate vinivartya tam | tad-bhede ca yo vastuto ’-sambhavat-pratihetuḥ, sa kiṃ ca yogino ’nyasya pratyakṣeṇa sukha-ādikam | ca. yogya-indriyatvād viṣaya-sannidhānād aca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa ca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa ca yogyatve tad-apekṣā na yujyate | sāmānyasya aca, rasa-rūpa-ādi-vat. tasmāt kvacit kadācit ca rāga-ādi-saṃyutāḥ ||312|| tatra ekas tattvaca rūpa-ādaya eva bahava eka-arthakriyā-kāriṇa ca rūpa-ādibhyo ’rtha-antaraṃ dravyam ity ukte ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api ca rūpa-niṣpādana-lakṣaṇatvāt. tad-a-tat-kriyāca rūpa-pratibhāsa-bhede vastv-a-bhedo yuktaḥ, ca rūpaṃ ca pratītya udeti netra-dhīḥ || sākṣāc ca rūpaṃ tayor dṛṣṭaṃ tad eva anyatra lakṣaṇam || ca rūpaṃ teṣāṃ na vidyate ||50|| sādharmyaca rūpaṃ na sā vetti ity utsanno ’nubhavo ’khilaḥ ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ ca lakṣaṇam | ato lakṣaṇa-śūnyatvān niḥ-svabhāvāḥ ca liṅga-liṅginor a-sambandho ’nya-bhāvasya ca liṅgasya vyartham anvaya-darśanaṃ vyatirekaca vaktavyaḥ. nityasya an-upakāryatvāt. anca vaktuḥ. tad etad a-gatyā ubhayathā apy ca vacana-vṛtter eva a-virodho ’nyatra api ca vacanasya tat-siddhiḥ, ātmany eva anyathāca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ. ca vadato nityaḥ śabda ity āñjasaḥ pratipakṣaḥ ca vandhyā ca, ko vā asya bhāṣitasya arthaḥ – aca. varṇa-a-viśeṣe ’pi vākya-bhedāt pratipatti-

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anena eva nigrahasthānena nigraha-arhaḥ. na rasa ity-ādi-padeṣu kaścid varṇa-bhedo na ’nyaḥ krama iti niveditam etat. a-vyatireke artha-antareṇa śliṣyato viśeṣa-abhāvāt. kiṃ mā bhūd ayaṃ doṣa ity anityān a-vyāpinaś bhavet || anumānasya sāmānya-viṣayatvaṃ -liṅgatvād asyāḥ. kiṃ ca, ānupūrvyāś -darśana-ādayo ’n-abhyudaya-hetavo ’nyathā (152ʼbc) utpitsu-deśād bhinna-deśam. tayoś hi te samayam anupālayantas tad-upadeśena -abhāvāt sāmānādhikaraṇya-ādir na syāt. na -viṣaya-abhimatasya tasya abhāvāt, anyasya -viraheṇa. sā eva hetur vācyaḥ syāt. tatra ca jātīnām a-kāryatvād a-rūpatā || yac gṛhṇatī tathā viplavata ity uktaṃ prāk. api an-upakāriṇā vyaktā yujyante. sambandhasya -artho ’sāv asann api | sāmānādhikaraṇyaṃ -an-anuvidhānāt pratyakṣa-vat sāmānyasya tasmān na vyatiriktaḥ. tad-anya-gaty-abhāvāc -avayavaṃ vākyam. eka-avayava-pratipattyā mithyā-anekatva-kalpanā | eka-avayava-gatyā yuktā. gṛhīta-a-gṛhītayor a-bhedāt. krameṇa bādhakatvād a-samānam, parabhāva-bhūtasya bādhakatvād a-samānaṃ para-bhūtasya avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe pratipatti-bhedaḥ kārya-bhedaḥ syāt. sā vyakta-a-vyakta-virodhāt. a-varṇa-bhāge idam ||256|| na hi vayaṃ dhvaniṃ śabdaṃ tat-pratītir ayuktā. pravṛttir vācakānāṃ tu saṅketa-bhedāt. na vācya-bhedo ’sti. nanu -viśeṣa eva samarthitaḥ. kṛtakāḥ pauruṣeyāś svalakṣaṇam indriya-viṣayaṃ sāmānya-lakṣaṇaṃ -jñāna-utpattāv a-sāmarthyād atiprasaṅgāc tasya iha api tulyatvāt, indriya-vikāre ity a-pratyayā eva asya vṛttiḥ. dṛśyante anyaḥ karoti. saṅketa-pratiniyamāt. na -abhāve bhavatas tena vyāpty-ayogāt. yā eva viruddhayor ekatra sambhavo ’sti. a-sambhave ity uktaṃ tad aneka-kṛt || arthaṃ pūrvaṃ ca kā niṣṭhā teṣām a-niṣṭhānāt. dṛśyate asti tat | a-tat-kārya-parāvṛttir dvayor api -anvayeṣu na sidhyati | pratiṣedha-niṣedhaś kathaṃ jñāna-hetur iti. pratiṣedhasya -lakṣaṇatvāt sādhyasya. pratiṣedha-dvayāc eva sāmarthyam iti cet, uktam atra. api api ca vidyate ||139|| artha-a-bhedena hi tal-lakṣaṇaṃ vastv iti vakṣyāmaḥ. tasya kārya-rūpasya āśraya-vaśena sthānam, kāraṇāc ’vasthānāt. tasya parasmād vināśaḥ, na bhavato hi kenacit saha-bhāvaḥ syāt. na svabhāvayor guṇa-doṣa-darśanena kriyeta. tac -kṛtatvād ity ukta-prāyam. sādhya-vyatireke -abhāve kvacid utpattir dṛṣṭā, a-darśanāc vaidharmye, abhimatatvāt. sādharmya-dṛṣṭānte cen na sādhyam, kim idānīṃ sādhyam. tathā -bhavato ghaṭasya tasmād a-bhedaḥ, bhedaś an-iṣṭasya, ukta-mātrasya nirākṛtasya tatra svayam eva tad-dhetūn a-tad-dhetūṃś an-avadyam etat. nanu dhīḥ kāryaṃ tāsāṃ sā ’dṛśya-āśraye gatiḥ || rasa-rūpa-ādi-yogaś -svabhāvayor ukta-lakṣaṇayor anupalambhasya a-vyāptas tatra tad-vyatirekaḥ śaṅkyeta. na eka-ākārasya api vyatireko ’-vyatirekaś -bheda-lakṣaṇaṃ sukha-duḥkha-vat. para-bhūte pratibhāsena kim āvaraṇam. pratibhāsamānāś

ca varṇa-krama-nirdeśaḥ sarvatra nirarthakaḥ ca varṇa-vyatiriktam anyad yataḥ kārya-bhedaḥ ca varṇā eva mantraḥ. te ca a-viśiṣṭāḥ sarvatra ca, varṇā nirarthakāḥ santaḥ pada-ādi ca varṇān icchet. tāv api pakṣau prāg eva ca varṇitam | iha evaṃ na hy an-ukte ’pi kiñcit ca varṇebhyo bhedaḥ sphoṭena cintitaḥ | kalpanāca varṇyante. tat katham ekatra viruddhaca vartata iti. aho vyasana-santatiḥ ||152|| ca vartamānāḥ samarthāḥ. tat-samaya-upadeśa-nirca vastv-ātmana ekasya tatra eva vṛttir a-vṛttiś ca vastu-dharmasya kasyacid a-saṃsparśāt. tata eva ca vastu-pratibandho vācyaḥ, anyathā asiddheḥ. ca vastu-balāj jñānaṃ jāyate tad apekṣyate | na ca, vastu-sāmānya-vādino ’pi hi bhinnā eva ca vastutve syād bhedād buddhi-citratā | (236ab) ca vastuny asya na sambhavaḥ ||84|| dharma-dharmi ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ ca vastuno na paramārthaḥ. kathaṃ tarhy aca vākya-artha-pratipatter avayava-antara-apekṣā ca vākya-artha-pratipad bhavet ||249|| ca vākya-pratipattir dṛṣṭā. sarva-vākya-vyāhāraca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna ca vākyasya vyatirekasya avyabhicāra-asiddheḥ. ca vākyāt. tac ca atīndriyam iti kutaḥ syāt. ca vākye ’-sakala-śrāviṇo ’-sakala-vākya-gatir na ca vācakaṃ pṛthag-rūpam upalakṣayāmaḥ. ekam eva ca vācya-dṛṣṭi-kṛtā iti cet | (337ab) syād etat ca vācya-viśeṣa-abhāvāt saṅketa-bhedo ’py ayukto ca vācyā mantrāḥ phala-īpsunā | (310ab) na hy aca vikalpa-pratibhāsaṃ yathā-vyavahāraṃ saṃvṛtyā ca. vikalpakaṃ tu mano-vijñānam artha-śaktica vikārāt, tan-nibandhanatvāc ca āśraya-sthiteḥ, ca vicchinna-kriyā-sampradāyāḥ kṛtakāś ca. tān ca vicchinnaṃ kiñcid vastv ākṣipyate, yasya ca vijātīyayor vyāvṛtti-siddhiḥ sā eva anvayaca vijātīyasya gaty-antara-abhāvād iṣṭa-arthaca vijñānaṃ gṛhṇīyād yadi dhīḥ parā | pūrvāparaca viduṣām api na atinirūpaṇād asiddha-abhidhānam ca vidyate ||139|| artha-a-bhedena ca vinā śabdaca vidhānāt kīdṛśo ’paraḥ || nivṛttir na asataḥ ca vidhānāt tat-kalpanā ayuktā iti. tasmāt ca vidhi-siddhir iti kā an-anvaya-a-vyatirekaca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ca vinā śabda-a-bhedo na yujyate | tasmāt tatca vināśa-avyabhicārāt sa sattā-anubandhī. ca vināśa ity-ādikam, anyad api pratyakṣaca vināśo nāma aparaḥ svabhāvaḥ, bhāva-pracyutir ca vināśo bhavati. tasmād a-doṣaḥ. asattve ’bhāva ca vipakṣa-sa-ātmanaḥ puruṣasya doṣeṣu na ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, ca vipakṣe vyatirekaḥ, tato ’vyabhicāra iti. na ca viparīta-dharmavati vastutaḥ sādhyaca viparyaya-siddhir vaiphalyam eva vā. yathā ca viparyaye sukha-duḥkhayor iti, idaṃ bheda-aca viparyayeṇa sādhyaḥ. tena eva svarūpeṇa ca vibhajya pratyeti. tasya tad-buddhi-vartino ca vibhidyate ||108|| pratibhāvam. tadvat tatca viruddha upacārataḥ | iṣṭaś ced buddhi-bhedo ca viruddhatāyāḥ. na ca anyo ’vyabhicārī. tasmād ca viruddhayor ekatra sambhavo ’sti. a-sambhave ca. virodhinor eka-ātmany a-sambhavāt. bhedo ’pi ca viveka-utpāde ’ṅgulyaḥ prasāritā eva ca vivekena pratyakṣā arthā dṛśyante ’-pṛthag-

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arthakriyā-kāri tad eva vastv ity uktam. sa api saṅgraha-prasaṅgāt. evaṃ-vidhāc kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na || ity antara-ślokāḥ. anya-yoga-vyavacchedena abhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ nivṛttiṃ manyamānas tat-pratiṣedham āha. kiṃ ādriyeta vicārayitum, a-puruṣa-artha-phalāni -ādīni pratyakṣāni, janma-sthiti-nivṛttīś ’n-artha-adhimokṣataḥ || sadṛśa-a-sadṛśatvāc svasaṃvedana-rūpā eva artha-pratītiḥ. tasyāś -siddhir ity apārthakaṃ tasya upādānam. yadi nigrahasthānam, vyartha-abhidhānād eva. nanu -a-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti tad-rūpasya prāg a-darśanād abhilāpa-ābhoge -śabda-vyavahārān pratipadyate pratipādayati -āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś eṣa viniścayaḥ. sa tad-abhāve na syāt. na gamyate | śaktir hetus tato na anyo ’-hetuś -utpatti-prasaṅgataḥ | vikalpya-viṣayatvāc -ādayo na bhaveyur ity-ādi. api uddharaḥ || tathā hi nīla-ādy-ākāra eka ekaṃ īśa ity a-pratipattir eva tad-arthasya. api -prāptānām eva upalabdhir anupalabdhiś -anya-upalambha-kāraṇād asiddhiḥ siddhiś teṣāṃ tad-viruddhānāṃ ca siddhir asiddhiś -asiddhi-prasaṅgād bheda-an-upalakṣaṇāc -nāntarīyakatvād eṣām, paramparā-kalpanāyāś -tyāga eva hi tasya vināśaḥ, apara-bhāvaś -rūpam atīta-anāgataṃ karma-nimittam. anyac -lakṣaṇatvāt. atha tad-rūpa-āvaraṇānāṃ vyakteḥ kāryam eva sāmānyam uktaṃ syāt. api ime bhāvāḥ sajātīya-abhimatād anyasmāc -rūpatvāt. abhāva-rūpas tu vyatirekaḥ, sa upalambhe tad-abhāvāt, anupalambhāc upalambhe tad-abhāvāt. anupalambhāc a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ’py ayukto dvayor eka-abhidhānāt. tathā caitanye ’pi prasaṅgāt. dravyasya dharma iti punar udbhavāt | dvaya-kṣaya-arthaṃ yatne eka-vacanam eka-śakter abhāvāt. yatnaś puruṣāt pratipadyate. tadā apauruṣeyatāyāś pravṛttir api pratyuktā, tadvac-codane pratibhāsa-vaśena sāmānyaṃ sāmānādhikaraṇyaṃ veditavyaḥ. tatra dṛṣṭaś ca asāv ante na icchaty asad abhāva ity-evam-ādi iti bhāva-pratiṣedha eva kriyate. api a-saṅketitam arthaṃ prakāśayanti. saṅketaś eka-atiśaya-nivṛttyā apara-atiśaya-utpattyā asya kaścid atiśaya ity uktam. pratiṣiddhe iti sarva-upasaṃhāreṇa anvayena vyatirekeṇa bhāvas tena sambadhyate ’pi na | tad-deśinaṃ -kārya-kāraṇasya tad-bhedāt. yāvatyaś svabhāvena bhedasya abhyupagamāt, sāmānyasya cet, tulyaṃ tad vyāvṛttimataḥ, a-vastu-grāhī nivartamānasya tad-bhāva-prasaṅgāt. tathā a-kramasya upakāra-ayogāt, a-krameṇa karma-kṣaye śramaḥ || phala-vaicitrya-dṛṣṭeś avasthā atiśayavatya iti cet, tā avasthāḥ sā tad-abhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na proktam indriya-ādy api śeṣavat || dṛṣṭā -nimittaṃ na karma na sāmānyam iti cen na pratyekaṃ sahitānāṃ ca śakter nānā-ekā vivekena an-upalakṣaṇa evaṃ bhavati. na

ca viśeṣa eva. yat punar etat sāmānyaṃ nāma tat ca viśeṣa-samāśrayāt pṛthaṅ-nigrahasthāna-lakṣaṇaca viśeṣaḥ sādhayituṃ śakyate ’n-anvayāt. yathā ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ ca, viśeṣasya vyavaccheda-hetutā syād a-darśanāt | ca. viṣa-śamanāya takṣaka-phaṇa-ratna-alaṅkāraca viṣamāḥ padārthānām, an-ādheya-viśeṣasya prāg ca viṣaya-a-viṣayatvataḥ | śabdasya anyaca viṣaya-ākāratā eva sādhanam, yathā-ākāram ca viṣaya-upadarśanam antareṇa pratīter anca viṣaya-upadarśanāya pratijñā-vacanam a-sādhana ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya aca viṣaya-pratyastamayāt tad-a-vivekena saṃvido ca, viṣaya-pradarśanena samaye pravartanāt, yathā ca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ca viṣaya-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ ca viṣayaḥ katham || sa eva yadi dhī-hetuḥ kiṃ ca viṣayā na niyāmakāḥ | sabhāga-hetu-virahād ca, vṛttir ādheyatā vyaktir iti tasmin na yujyate ca vedanam | lakṣyate na tu nīla-ābhe vedane ca, vedas tad-vyākhyānaṃ vā puruṣeṇa puruṣāya ca veditavyā. anyeṣāṃ virodha-kārya-kāraṇa-bhāvaca veditavyā, anyeṣāṃ hetu-phala-bhāva-abhāvaca veditavyā, anyeṣām abhāva-virodha-asiddheḥ. ca vaidika-varṇa-asiddhiḥ, pratyabhijñānād aca vaiyarthyāt. sthāpakatvād ādhāraḥ, na ca vailakṣaṇyam, viruddha-svabhāva-lakṣaṇatvād ca vyakty-ādikaṃ na iṣṭam ity a-nimitte te syātām. ca vyaktis te vigamo yadi | abhāve karaṇa-grāmaca, vyañjakasya ca jātīnāṃ jātimattā yadi iṣyate | ca vyatiriktāḥ svabhāvena eka-rūpatvāt. yato yato ca vyatiricyamāno bhāvam upasthāpayati, na evaṃ ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. ca, vyatireky api hetuḥ syāt (18c) na idaṃ nirca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ ca vyatirekiṇyā vibhakter ayogas tasyā bhedaca vyapadeśo na sidhyati sambandha-abhāvāt. na hi ca vyarthaḥ karma-kṣaye śramaḥ || phala-vaicitrya ca vyarthaḥ. vastv-a-bhedād anyatra eka-vacanam ca vyarthā syāt parikalpanā | (229ab) api nāma aca vyavadhānam, jāti-tadvatoḥ pravṛtti-viṣayatve ca vyavasthāpyate, asad-artho ’pi, arthānāṃ ca vyavasthita iti dṛṣṭāntaḥ. sva-dṛṣṭāntaḥ svaca vyavaharati. nirloṭhitaś ca ayam artho ’sati ca, vyavahartāra eva etad evaṃ vyāpāra-vad iva ca vyavahāra-arthaṃ kriyate, api nāma itaḥ śabdāt ca vyavahāra-bheda-upagamāt. so ’tiśayas tasya ca vyāpi-nityatve. ghaṭa-ādīnāṃ vyañjaka-antaraca vyāpti-pradarśana-lakṣaṇau sādharmyaca vyāpnoti kim apy etan mahā-adbhutam ||154|| ca vyāvṛttayas tāvatyaḥ śrutayo ’-tat-kāryaca vyāvṛtti-lakṣaṇasya, svabhāva-bhūtasya ca ca vyāvṛtti-vādināṃ śābdaḥ pratyayaḥ, sa vibhrama ca vyāvṛtter abhāvaḥ. tasmād yā eva vyāvṛttiḥ, sa ca vyāhartum a-śakyatvāt, gaty-antara-abhāvāc ca. ca śakti-bhedo ’numīyate | karmaṇāṃ tāpaca śaktiḥ, kim eko bhāva āhosvin nānā. ekaś cet, ca śaktiḥ kenacit pratibandhuṃ śakyate, antyaca śaktiḥ pūrveṣām indriyāṇāṃ sva-jātiṣu | vikāra ca śaktir an-anvayāt ||159|| na hi śaktir nāma ca śaktir iti, nānā-eka-śakti-vivakṣāyāṃ bahuca śakteḥ śakty-ātmani prādur-bhāva iti tasyāḥ

ca VN_00705 V3_00603 SV_10619 SV_11505 SV_03916 HB_00610 HB_00611 NB_03024 SV_12818 V1_01611 SV_15005 SV_04704 V3_09810 SV_06312 VN_04819 V1_01703 SV_10011 V2_08213 VN_04606 SV_16509 PV_03128 V2_07002 V3_11503 SV_11814 V1_00503 V3_02311 V3_01110 V3_02802 SV_17425 HB_03909 SV_10814 V1_00501 V3_09708 SV_10811 V1_02704 SV_01102 V3_12006 SV_05723 PV_03138 SV_01307 V2_09603 PV_02071 PV_03091 SV_02313 V2_08707 SV_10608 V3_06808 SV_06005 V3_03306 V2_04701 PV_04174 V3_08005 VN_04511 SV_13003 V3_06009 HB_01604 HB_03410 SV_05621 SV_09912 V2_07809 SV_14008 PV_03015 SV_13208 PV_03160 PV_03328

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jāti-śabdeṣv arthānāṃ pratyekaṃ sahitānāṃ -niṣedhaḥ kriyate, na kaścid evaṃ karoti. na śabda-prayogāt. tad-abhāve tad-ayogāt. api idaṃ bhavet ||230|| iti saṅgraha-ślokaḥ. api vastuṣu bhāvāt, a-virodhāt, vyavahārasya sarvaṃ kṣaṇikam, yathā ghaṭa-ādayaḥ. saṃś sattva-abhāvaḥ, yathā vandhyā-sute. saṃś sattvam utpattimattvaṃ kṛtakatvaṃ vā. saṃś ’py a-sambhavāt. artha-antara-an-utpatteś śabda-arthaḥ, yaḥ śābde na pratibhāsate. na -vat sambandha-nityatā api pratyākhyeyā. yā yadi vyaktau śabda-niveśanaṃ phala-vat. sa hetu-rūpo na siddha ity asiddha ucyate. sa gamyate, tad-viśiṣṭo vā ity āha. ata eva bhaviṣyati iti. pratīyamāna-arthasya -viṣayāḥ śābda-vikalpāḥ. artha-pratipattaye 196a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti (56a) abhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti parihṛto bhavati. viparyaya-darśanāc kañcid arthaṃ kalpayaty anyo ’param. na saṅketasya a-pravṛttitaḥ | viṣayo yaś an-upadeśād a-pratipatter upadeśe eka-svabhāvo na bhavati iti viruddhaḥ. -apekṣo ’rtha-jñāpanaṃ kiṃ na karoti. sa tasya a-prāmāṇye vṛtti-vaiphalyāt. na -doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api -āśrayaḥ, a-nāntarīyaka-abhyupagamaś viśeṣa-antare vivāda-a-sambhavāc ca. na -anuguṇa-upāya-puruṣa-artha-abhidhānāni tat-sādhanam anvākarṣati iti. parārthatvāc -vac chakya-upāyaṃ puruṣa-artha-abhidhāyi sva-vācā viḍambayati. para-avabodha-arthaṃ asiddhi-codanā-ayogāt, an-adhikārāc vaiguṇyam udbhāvayet. a-śakya-upāya-phalāni tan-nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś vyatirekasya anaikāntikasya tat-pakṣasya ||82|| iti saṅgraha-ślokaḥ. tulyaś teṣāṃ tebhyo vivekaḥ śabdena codita iti. sā santu sakṛd dhiyaḥ || pratibhāsa-a-viśeṣaś kathaṃ nairātmya-siddhiḥ. abhyupagamena a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena || sthitimān sa-āśrayaḥ sarvaḥ sarva-utpattā sarvatra artho na bhidyate || viruddhaṃ tac -janana-svabhāvād bhāvāt. tat-svabhāvatve -janana-svabhāvād bhāvāt. tat-svabhāvatve vedyatvād a-pratikṣepa-arho ’rtho dharmī. na vedyatvād a-pratikṣepa-arho ’rtho dharmī. na eva ity ubhayīṃ gatiṃ na ativartate. tayoś dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ -tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca pratipāditam | iṣṭa-a-sambhavy-asiddhaś hetuḥ svabhāva-lakṣaṇaḥ kārya-lakṣaṇaś yaḥ khalu ubhayaṃ vetti śabdam apaśabdaṃ chabda-rūpaṃ nityaṃ syād upalabhya-svabhāvaṃ tad-abhāva-vyavahāra-siddhi-hetuś -ākhyāt padārtha-antarāt kārya-utpatteḥ. api hetoḥ saty eva sādhya-dharme bhāvaḥ. kathaṃ -hetavo bhavanto janayanti svabhāvata iti so ’-tat-svabhāvaḥ syāt. niyata-śaktiś so ’-tat-svabhāvaḥ syāt. niyata-śaktiś api iti cet. tena eva saṃśayo ’stu. na cet svapna-ādāv anyathā īkṣaṇāt | ayuktaṃ na viṣaya-sannidhānād a-pratibandhāc | saṅketa-anvayinī rūḍhir vaktur icchā anvayī nīla-ādi-rūpas tasya asau svabhāvo ’nubhavaś

ca śakter nānā-ekā ca śaktir iti, nānā-eka-śaktica śakyam evaṃ kartum, caitanyena anayor virodhaca, śabda-artha-apahnave sādhye dharma-ādhāraca, śabda-arthayoḥ sambandho nityo vā syād anityo ca śabda-āśrayasya tathā-darśanāt. na punar vastuca śabda iti. tathā – kṣaṇikatva-abhāve sattvaca śabda iti sarva-upasaṃhāreṇa anvayena ca śabda utpattimān kṛtako vā iti svabhāva-hetoḥ ca. śabda-utpāda-vādinas tāvad ayam a-doṣa eva. ca śabda-viṣaya eva vastu, ākāra-antareṇa darśane ca śabda-śaktir yogyatā-ākhyā artha-pratipattyca śabdaḥ kasmāt sākṣād vyaktiṣv eva na niyujyate. ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo ca śabdasya na dvau vyāpārau, tad-anyaca śabdasya prayoge ’tiprasaṅgaḥ. pariśiṣṭeṣu ca ca śabdāḥ prayujyante. na ca indriya-artho ’nvayī, ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve ca. śabdād artham a-pratipadyamānāḥ apaśabdair ca śabdānāṃ kaścit svabhāva-pratiniyamo yena ekam ca śabdānāṃ saṃyojyeta sa eva taiḥ || asya idam ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣaca-śabdo dvayor ekasya asiddhāv aparasya ca ca śabdo yad abhiprāyaiḥ prayujyamāno dṛṣṭo ca śarīram eva buddhiḥ, tat-siddhāv api buddhica śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ ca śāstra-upagame ’pi vādino nirastaḥ. katham ca śāstra-dvāreṇa vivādaḥ, tadā tasya aca śāstra-dharmān a-pradarśya atyanta-prasiddhaca śāstra-praṇayanasya – tri-rūpaṃ liṅgaṃ vaḥ ca śāstraṃ parīkṣyeta anyatra avadhānasya eva ca śāstraṃ praṇayann anumānaṃ pratikṣipati ity ca śāstrasya anumāne. pramāṇena eva bādhane tadca śāstrāṇi phala-arthī na ādriyeta vicārayitum, ca śīta-sparśa-āder apara-utpattiḥ. tasmād ca śeṣavad-ādeḥ. dvayor ity eka-siddhaca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tadca śrutiḥ. a-kārya-kṛti-tat-kāri-tulya-rūpaca sa-antara-anantare katham | śuddhe manoca sa-ātmaka-an-ātmakau vibhajya tatra abhāvena ca sa-ātmaka-an-ātmakau vibhajya tatra abhāvena ca sa-āśrayaḥ | tasmāt sarvasya bhāvasya na ca sa-upāyam a-vidhāya a-pidhāya ca | pramāṇaca sa eva agnir ity avyabhicāraḥ. agni-svabhāvaḥ ca sa eva agnir ity avyabhicāraḥ. agni-svabhāvaḥ ca sa eva arthaḥ svalakṣaṇam iti śakyaṃ vaktum. a ca sa eva arthaḥ svalakṣaṇam iti śakyaṃ vaktum, a ca sa eva doṣaḥ. na doṣaḥ, dṛṣṭa-viparītasya suca sa eva punaḥ prativahati iti na bhidyate svaca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ ca sa eva syān nirākṛtaḥ || anityatva-sa-hetutve ca. sa eva sva-vyāpaka-viparyaye sādhye viruddha ca, sa evaṃ pratipadyate. yas tu nakka-śabdaṃ ca. sa ca tasya svabhāvaḥ kadācin na apaiti iti ca. sa ca svasaṃvedana-pratyakṣa-siddhaḥ. nanu ca sa tadā eva tāvat sannihita-sakala-sahakārī ca sa tal-lakṣaṇo dharmiṇi hetuḥ syān na ca atra ca. sa tv eṣām a-bhinno bheda ity ucyate, jñānaca sa hetuḥ svarūpeṇa pratīta eva. na ca svabhāva ca sa hetuḥ svarūpeṇa pratīta eva. na ca svabhāva ca saṃśayitāt siddhiḥ. viveka-a-darśanād ekatvam ca saṃskārān nīla-ādi-pratibhāsataḥ || nīla-ādy-a ca. saṃskṛtasya upalambhe ca kaḥ saṃskartā aca saḥ | kriyate vyavahāra-arthaṃ chandaḥ śabdaca saḥ | nīla-ādy-anubhavaḥ khyātaḥ svarūpa-

ca PV_03469 SV_04810 PV_03166 VN_04406 V3_11005 SV_00915 PV_02213 SV_07518 PV_03499 V3_12602 PV_03072 PV_02196 HB_02305 NB_03084 VN_00516 SV_12326 SV_10626 V3_06906 PV_02268 V3_05505 V3_11507 PV_04237 V2_05302 NB_03093 V3_09110 V3_11503 SV_13422 V2_06210 V1_02103 V3_03809 PV_02069 SV_13419 PV_02103 V3_13004 SV_08828 SV_13102 V3_05202 VN_04712 SV_10806 VN_04820 PV_03145 V1_00911 SV_11930 SV_11512 V1_00212 PV_03062 SV_04712 PV_03115 SV_09119 HB_03506 PV_02183 HB_03712 PV_03079 VN_00308 SV_09013 VN_01517 PV_02146 PV_02151 NB_03117 SP_00003 VN_01916 SV_15609 V3_03602 SV_04324 SV_04606

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bhedaḥ kuto buddher vyabhicāry-anya-jaś ucyate tena tebhyo ’sya a-vyavacchede kathaṃ arthe ko ’ṃśo ’vagamyate | tasya a-gatau -lakṣaṇa-pralapane ’tiprasaṅgo ’py uktaḥ. na -ādayo maitry-ādayaḥ sūtre deśitāḥ. etāś -ādy-ālambanā maitry-ādaya iṣyante. etāś doṣa-nigrahaḥ || tan-mūlāś ca malāḥ sarve sa yadi tatra dṛṣṭaṃ kiñcid anyatra paśyet. tac yadi kalpanā | arthasya tat saṃvitteś anyathā hi tatra a-vyavahāra eva syāt. na dṛśye darśana-hetuṣu | anyeṣu satsv adṛśye eva dayā-udayaḥ | mohaś ca mūlaṃ doṣāṇāṃ sa iti yaḥ san sa vināśī, naśvaratā-nivṛttau anayoḥ sapakṣe ’sattvam, a-sapakṣe -pratipatty-upāya-abhāvāt. tat-pratipattau artha-a-nirṇayāt kvacid a-pratipattiḥ. tathā -āśraya iti na upanyasanīya eva syāt. kiṃ śabda-prayogāt, tad-abhāve tad-ayogāt. kiṃ virudhyate || kriyāyām a-kriyāyāṃ ca kriyā ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva dvayor iti vartate. yatra anvayo vyatirekaś a-jñāta-viplavāḥ || sattā-sādhana-vṛtteś vyatiricyate, sandeha-sādhanāt. vyatirekiṇaś iti. dvayo rūpayor ekasya asiddhāv aparasya vyabhicāra-bhāk | dvayor viruddho ’siddhau ca-śabdo dvayor ekasya asiddhāv aparasya sad-asator upalambha-sādhyeṣv artheṣu. na dṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ -a-vivekena saṃvido ’py a-grāhya-grāhakasya -ādiṣu dṛṣṭatvān na asādhāraṇatā syāt. na guṇa-sāmānya-karmaṇām || etena samavāyaś -vaiyarthya-prasaṅgāt, eka-varṇa-bhāga-kāle vācyo ’nyo ’pi diśā anayā || hetutve a-bhedād eva, āśraya-a-samaveta-rūpa-virahaś ||179|| cintyete sva-ātmanā bhedo vyāvṛttyā -nirmita eva syāt. na vastv-āśrayaḥ. na -nirmita eva syāt, na vastv-āśrayaḥ. na -deśaṃ bhāṣāṇāṃ kiñcil lakṣaṇam asti, atha pravṛtta iti parīkṣayā prāmāṇyam āha. tac śabdasya prayoge ’tiprasaṅgaḥ. pariśiṣṭeṣu anena anubhava-ādikam || viśeṣaṇaṃ viśeṣyaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ tasya etad-vikalpa-an-atikramāt. vastu ca pauruṣeyatvam iti vipralambha-āśaṅkā. api tathāvidha-sannidhānaṃ sūcayati. sāmānyena parokṣo ’rtho viśeṣeṇa na gamyate || yā ’py ekatra kṛtād anyatra a-pratītiḥ, na -āśleṣa-karaṇāt kāraṇaṃ kila | sā sattā sa ’sti, na etad dharmā vā iti pratītiḥ. tathā ca bādhakaṃ pramāṇaṃ syāt sādhya-abhāvasya || nityānāṃ pratiṣedhena na īśvara-ādeś prāg itareṇa na kaścid viśeṣo lakṣyate. na bhavet || viṣaya-a-niyamād anya-prameyasya bādhaka-asiddhau saṃśayo dur-nivāraḥ. na tan na ubhaya-rūpam ity ekānta-vādaḥ. api syāt, tad-bhāve viśeṣasya an-anvayāt. sataś vakti na anṛtam || dayālutvāt parārthaṃ asiddhatā || na vikārād vikāreṇa sarveṣāṃ na sarvagatam, yathā ākāśam. abhisambadhyate hi sambandhaḥ so ’san katham apekṣate | saṃś iti paṭhen nṛtyed gāyec ca. prativādī taṃ devatā-sannidher a-sākalyena virādhanāc syāt, pratyakṣeṇa yogyatā a-niścayāt. tatra śabdaḥ syāt. buddhi-pratibhāsa-viṣayatve phalam eva kiñcid īhituṃ yuktaḥ. tac

ca saḥ | rūpa-ādīn pañca viṣayān indriyāṇy ca saḥ ||96|| śabdaṃ hy eṣa prayuñjāno ’rtheṣv an ca saṅketa-kriyā vyarthā tad-arthikā || śabdo ca saṅgraha-nirdeśe kiñcid doṣaṃ paśyāmaḥ ca sajātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, ca sajātīya-abhyāsa-vṛttayo na rāga-apekṣiṇyaḥ, ca sat-kāya-darśanam | vidyāyāḥ pratipakṣatvāc ca sataḥ | an-anyatve ’nvaya-abhāvād anyatve ’py ca satataṃ bhāsamānayoḥ || bādhake ’sati sanca satām api paramārthataḥ kaścid dharma-dharmica sattā vā tadvataḥ katham || a-prāmāṇye ca ca sattva-graho vinā || tena agha-hetau na dveṣo ca sattva-nivṛttir iti, anvaya-vyatireka-siddhiḥ. ca sattvam iti viparyaya-siddhiḥ. etau ca sādhyaca satyām asad-vyavahāra iti idaṃ tan-nimittam ca sad apy an-upayogam apauruṣeyam. bauddhaca, sad-asat-pakṣa-bhedena śabda-artha-anca, sad-asat-pakṣa-bhedena śabda-artha-anca sadṛśa-ātmanaḥ | aikyaṃ ca hetu-phalayor ca sadṛśam udāharaṇam āha, prayatna-anantaraṃ ca sandigdhaḥ, yathā – sa-ātmakaṃ jīvac-charīraṃ ca sandigdhaḥ syād asan na saḥ | asattvaṃ ca ca sandeha-ayogāt kṛtakatva-ādinā anityatve, ca sandehe ’naikāntikaḥ. yathā vīta-rāgaḥ kaścit ca sandehe vyabhicāra-bhāk ||68|| ekaikasya ca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ, ca sannidhi-mātreṇa sādhanaḥ. vyakty-apekṣaṇāt. ca sannihita-anya-upalambha-kāraṇād asiddhiḥ ca samayasya abhāvāt, anyena apy atīta-rūpasya aca samayād vartamānasya kācid asādhāraṇatā. yadi ca samavāyi ca kāraṇam | vyavasthitatvaṃ jātyca samasta-rūpa-an-upalakṣaṇāt. tad ayam aca samastānām eka-aṅga-vikale ’pi na | pratyekam ca. samāna-deśa-āśraya-indriya-yoga-apekṣāyām ca samānatā | asty eva vastu na anveti pravṛttyca samāropa-anuvidhāyinyo ’rthakriyāḥ. na hi ca samāropa-anuvidhāyinyo ’rthakriyāḥ. na hi ca sampradāya-vaśāt tā lokas tathā eva ca sambaddha-anuguṇa-upāyaṃ puruṣa-arthaca sambandhaṃ pradarśya dharmiṇi bhāvaḥ ca sambandhaṃ laukikīṃ sthitim | gṛhītvā ca sambandhaṃ laukikīṃ sthitim | gṛhītvā ca sambandhaḥ. sa kathaṃ tad-āśrayaḥ syāt. ca, sambandhinām anityatvān na sambandhe ’sti ca sambandhino ’rthasya pratipattir anumānam iti ca sambandhino dharmād gatir dharmiṇi jāyate | sā ca sambandho ’sti iti. api ca, tat-kāriṇām a-tatca sambandho nityau kāryam atha iha kim || yasya ca sambandho niṣiddho bhavati iti. tathā api ca sambhava iti na a-bādhāyāḥ sāmarthyam. na ca ca sambhavaḥ | a-sāmarthyād ato hetur bhavaca sambhavat-pratihetūnām api sarvadā tadca sambhavāt | yojanād varṇa-sāmānye na ayaṃ ca sarva-anupalabdhir bhāvasya bādhikā. tatra ca, sarva-ātmatve ca sarveṣāṃ bhinnau syātāṃ na ca sarva-ātmanā niṣpanna-avasthāyām iva kiṃ ca sarva-ārambha-abhiyogataḥ | tataḥ pramāṇaṃ ca sarva-jāḥ | kāraṇe vardhamāne ca kārya-hānir ca sarva-deśa-avasthitaiḥ sva-sambandhibhir ca sarva-nir-āśaṃso bhāvaḥ katham apekṣate || ca sarva-prasaṅgaṃ na anukartuṃ samartha iti ca. sarva-bhraṃśe tu kasyacid eva samayasya anca sarva-hetūnām asādhāraṇatā, yatra sattvam eva ca sarvaṃ tathā eva astu, tathā-bhinna-upādhimata ca sarvaṃ tyāga-āpti-lakṣaṇam iṣṭa-an-iṣṭayoḥ.

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arthān upakṣipya kathāṃ vistārayet, tac mithyā-artho vyavahāraḥ pratanyate ||79|| sa -kāraṇānāṃ parasparam a-vācyatā syāt. tathā -dhūmād iva udadhāv agneḥ, a-pratibandhāc hetoḥ sapakṣa eva sattvaṃ vipakṣāc hetoḥ sapakṣa eva sattvam a-sapakṣāc tad-artha-virodha-cintayā na kiñcit. api vidhi-pratiṣedha-ayogāt. tathā sāmānya-lakṣaṇaṃ sapakṣa eva sattvaṃ vipakṣe syāt. tataś ca saha-utpatti-vināśau sarvasya syāt. tataḥ saha-utpatti-vināśau sarvasya śāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa syāt, tasya bhāve kvacid a-sambhavāt, abhāve niścita ukto veditavyaḥ. pakṣa-dharmaś sa prakāras tatra asan kathaṃ jāyeta. na nitya-abhimatasya svayaṃ nāśam a-nāśaṃ tad-grahaṇa-yogya-pratiṣedho yuktaḥ, na tad-vyākhyā-prasaṅga-vitatha-pralāpaś syāt. tatra ca ukto doṣaḥ. sarvaṃ -sambandhī prāṇa-ādiḥ sa-ātmakād an-ātmakāc -nyāyam atipatati. krama-bhāva-virodhaś vā sādhanaṃ kim iti iṣyate || sakṛd-bhāvaś nāma anyā anyatra jana-pravādāt. te -matis tathā || tau ca bhāvau tad-anyaś vā pramāṇasya nivṛttāv api saṃśayāt. na iti bheda eva eṣām a-bhedaḥ. evaṃ-jātīyāś anyathā ca ekatva-virodhāt. sakṛc chrutau ity ekānta-vādaḥ. api ca, sarva-ātmatve tathā ca sarvo vyavahāro ’pauruṣeyaḥ. na sarvatra iti kim anena pariśeṣitam. tathā -dharmo ’nvākarṣati, atiprasaṅgāt. tathā bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataś || viśeṣaṇa-viśeṣyābhyāṃ kriyayā ||10|| viśeṣaṇa-viśeṣyābhyāṃ kriyayā – grāhya-grāhaka-lakṣaṇa-ayogād iti. api ata eva virodha-asiddheḥ. a-virodhinā nitya iti bhāvas tad-abhāva-lakṣaṇo vināśaś eva upatiṣṭhet, anavasthā evaṃ syāt. na -anubhavo gataḥ || smṛtir bhaved atīte -pratipatti-dvāreṇa ca dṛśyā syāt. vyaṅgyā iti vyakti-śūnyeṣv api pradeśeṣu dṛśyeta. na -dharmasya kasyacid a-saṃsparśāt. tata eva jāyate timira-ādi-vat || a-saṃvidita-tattvā -abhāvād dhetv-ādi-bāhulyaṃ vacana-bāhulyaṃ vā tad anityam eva iti sidhyati, tāvatā vyatirekayor vā sādharmyavati vaidharmyavati a-sādhana-aṅga-vacanam a-doṣa-udbhāvanaṃ nir-īhaṃ jagat syāt. śabda-nityatve pravṛttau ca pravartakaḥ || nāntarīyakatā sā iti kim atra brūmaḥ. puruṣa-pratibhā-kṛte | hetv-ādi-lakṣaṇair vyāpter an-āśaṅkyaṃ sva-niścaya-vad anyeṣāṃ niścaya-utpādanāya tan-mātra-a-sambhavaṃ tad-vyatirikta-apekṣāṃ gamayet, pratibandha-abhāvāt. artha-ātmanaś siddha-sattāke dharmiṇi na asiddhiḥ. tena siddha-sattāke dharmiṇi na asiddhiḥ. tena sarvagatatvasya śabde siddhatvāt pratijñāyāś tatra eva agni-buddhiṃ janayati. tatra tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sattvam iti viparyaya-siddhiḥ. etau anya-bhāvāc ca abhāva-siddhāv a-samudāyaś api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ iva kiṃ jāyate. sādhana-vaiphalyaṃ hi bhāvāḥ kādācitkā bhavanti vyavasthāvāṃś -bhāva-niyatā hi te | a-sambhavād vibandhe

ca sarvaṃ yadā na anuvaktuṃ śaknuyāt, kas tasya ca sarvaḥ padārthānām anyonya-abhāva-saṃśrayaḥ | ca sarvaḥ sarvasya kathañcid upayogī iti na ca, sarvataḥ sarva-pratipatti-prasaṅgāt. tasmāt ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar ca sarvatra ayaṃ pratijñā-hetvor virodhaḥ ca sarvatra ayam anvaya-vyatireka-āśrayo ca sarvatra asattvam eva niścayena śakyaṃ ca sarvatra upayogaḥ syāt. anyathā ekam ity eva ca sarvatra upayogaḥ syāt. anyathā ekam ity eva ca sarvatra tulya iti na anayor bhedaḥ. atha ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃ ca, sarvatra hetāv asatā sādhya-dharmeṇa hetor ca sarvathā sataḥ kaścij janma-artha ity uktam. ca sarvadā prāha ity a-samarthaḥ pūrvasmin pakṣe ca sarvam evam ity a-pratiṣedhaḥ sarvatra. ca. sarvaś ca ayaṃ prakāro dur-matibhiḥ śaṭhair ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-aca sarvasmād vyāvṛttatvena asiddhes tābhyāṃ na ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a ca sarvāsāṃ dhiyāṃ tad-bhāva-janmanām | anyair aca sarve janā rāga-ādy-a-vidyā-parītatvād aca sarve te sva-ātmani sthitāḥ | ity a-miśrāḥ ca sarve buddhi-vyapadeśās tad-bheda-a-bhedau vā ca sarve samūha-santāna-avasthā-viśeṣa-śabdā ye ca sarveṣāṃ kāla-bhedo na yujyate | (250ab) atha ca sarveṣāṃ bhinnau syātāṃ na dhī-dhvanī | bhedaca sarvo ’-vitatha iti vyarthaḥ pariśramaḥ. atha ca sarvo vyavahāro ’pauruṣeyaḥ. na ca sarvo ’ca sarvo hetur viruddho dṛṣṭāntaś ca sādhyaca saha-utpatti-vināśau sarvasya ca sarvatra ca saha-uditaḥ | vivakṣāto ’-prayoge ’pi tasya ca saha-uditaḥ | vivakṣāto ’-prayoge ’pi tasya ca saha-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ ca saha sambhava-a-virodhād ity apy uktam. na api ca saha syātām iti. na, tasya nitya-anitya-dharmaca sahakāriṇo nityaṃ parasparasya kārya-utpādaca sā a-gṛhīte kathaṃ bhavet | syāc ca anya-dhīca sā evaṃ prasajyate pradīpa-ghaṭa-vat. ca sā vyakty-apekṣiṇī ||155|| yadi hi vyaktyca sā śrutir anya-apoha-viṣayayā ity ucyate. anyaca sā sarva-apara-darśanaiḥ | a-sambhavād vinā ca sādhana-doṣa iti ādhikya-punar-vacanayos tulyaca sādhana-dharma-mātra-anvayaḥ sādhya-dharmasya, ca sādhana-prayoga ekasya eva abhidhānena siddher ca. sādhana-vādino hy upanyasta-sādhanasya ca sādhanaṃ pratyabhijñānaṃ sat-prayoga-ādi yan ca sādhanaṃ samapekṣate | kārye dṛṣṭir a-dṛṣṭiś ca sādhanatve kim idānīṃ vastutaḥ sādhanam aca sādhanam || pūrva-avadhāraṇe tena pratijñāca sādhanam ucyate, tatra ayaṃ svayaṃ prameyaca sādhayati. tataḥ kārya-dvāreṇa indriya-siddhiḥ. ca sādhāraṇatvād anya-buddher apy anumānaca sādhya-dharmeṇa vyāptir yadi kathañcin ca sādhya-dharmeṇa vyāptir yadi kathañcin ca sādhya-nirdeśa-lakṣaṇatvāt. yad apy uktaṃ ca sādhya-nirdeśena na kiñcit, tatra darśanaca sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya ca sādhya-viparyaya-sādhanād viruddhau. nanu ca ca sādhyaḥ syāt. tathā ca – ghaṭa-abhāvas tad-anya ca sādhyam. na ca siddha-sādhanam, tad-ayogaca, sādhyasya kasyacid abhāvāt. yasya kasyacid ca sādhyeṣu sādhana-niyogo na syāt, kāraṇa-śaktica sāmagrī kārya-karmaṇi || an-adhyavasita-

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kārya-utpādana-yogyatā-anumānāt. yogyatā kārya-utpādana-yogyatā anumīyate. yogyatā tat-svabhāvā. sa eva anumīyate. sa eva tat-svabhāvā. sā eva anumīyate. sā eva kiṃ tarhi sāmayikā rāja-cihna-ādi-vat. yaś eva vijñānasya. bhāva-abhāva-anuvidhānāc jātes tac chakty-asiddhitaḥ || pṛthak pṛthak na pratipatter bhedakaḥ. eka-pratiniyame nimitta-sambhavāt pratyaya-vṛttiḥ, tataś -pracyuti-kalpanā na kalpante. upaplavaś ca sattā vā tadvataḥ katham || a-prāmāṇye vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac cikitsyasya kas tāṃ kṣapayituṃ kṣamaḥ || tac ca pravṛttāv atiprasaṅgaḥ, tadvad-grahaṇe a-pramāṇaṃ vā anveṣate prekṣāvān. na -darśana-abhyāsa-nirmitā || arthānāṃ yac ca vyāvṛtti-lakṣaṇasya, svabhāva-bhūtasya apekṣate, anyathā atiprasaṅgāt. sa grahaṇe ’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ -grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ grahaṇe ’bhimatatvāt, liṅga-viśeṣa-upādhīnāṃ jñāne ’sya tāny alam || vicchinna-anugamā ye viśeṣasya darśanāt. sambhavad-viśeṣe anvaya-āgamaḥ || sāmānyam eva tat sādhyaṃ na na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na sādhya-dharmasya, svabhāva-hetu-lakṣaṇaṃ syāt, sarva eva hetavas tathā syuḥ. api pramā-dvayam | vyāhāra-ādau pravṛtteś ḍākinī-bhaginī-tantra-ādiṣu darśanāt, taiś dṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ eva sambhavāt. na hi samarthe hetau sādhye | dvairūpyaṃ saha-saṃvitti-niyamāt tac kiñcana | a-vijñānasya vijñāna-an-upādānāc hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś iha sandigdham, tasmād idam iha na asti iti etad asty anyatra apy a-tānavam || atyāsanne sādhana-dharmaḥ, tasmād vastu-sthitir iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti ’nyad vyavacchinatti, tṛtīya-prakāra-abhāvaṃ -bhāgād alpīyasaḥ śabda-artha-pratītiḥ. na adhiṣṭhānam eva tat tādṛśam ity unneyam. api -mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na -mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na bhinna-āśrayā iva || yathā-codanam ākhyāś -lakṣaṇam | a-grāhyaṃ na hi tejo ’sti na jetā bhavati. tasmāj jigīṣatā sva-pakṣaś janayet, yuktaṃ yat tena eva gṛhyeta. tac iti. tasya karma-nimittatve proktam. kiṃ dhvani-viśeṣa eva ayaṃ varṇa-ādy-ākhyaḥ. api -svabhāveṣv anupalabdhir niścaya-hetuḥ. na artha-siddhau sāmarthyam avasthitam, tatra || jñāna-antareṇa anubhavo bhavet tatra api dvayoḥ | eka-arthatve dvayaṃ vyarthaṃ na -anya-bhāva-vyavacchedaḥ. tasmād a-tad-ātmā eṣām apy abhimata-arthavattā pauruṣeyī ity uktam. ko hy atra virodho yadi vaktā vyaktir viparyayāt. kathaṃ hi sā vyañjikā kiṃ ca, dṛṣṭā ayuktir a-dṛṣṭeś kiñcid etat. kiṃ ca, atyanta-bheda-a-bhedau -avayavaḥ syāt, tadā tad-rūpa-a-sparśane sambhavo ’sty ekaḥ śabdo niṣ-paryāyaṃ nityaś -bhediṣu ||207|| atīta-a-jātayor vā api na -bhediṣu ||55|| atīta-a-jātayor vā api na nāśa-kalpaṃ hy asya maraṇam. tan-nivṛttau jāti-bhede vyāpāra-viśeṣa-anuṣṭhānād anvayāc

ca sāmagrī-mātra-anubandhinī iti svabhāva-bhūtā ca sāmagrī-mātra-anubandhinī iti svabhāva-bhūtā ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. ata ca sāmagrī svabhāva-sthity-āśrayaḥ kāryasya. ata ca sāmayikaḥ sa svabhāva-niyato ’yuktas tasya ca sāmarthyaṃ na pratibhāsanāt, a-pratibhāsino ca sāmarthye dvayor nīla-ādi-vat sukham | gṛhyeta ca sāmānya-antarasya darśako na syāt. vyaktyā ca ca sāmānya-ātmatā. anyathā anyatra api mā bhūt, ca sāmānya-dhiyas tena apy a-dūṣaṇā ||169|| nirca sāmānya-buddhes tal-lopa āgataḥ | pretya-bhāva ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu ca sāmānya-vijñānam anurundhan vibhāvyate | nīlaca sāmānya-vaiyarthya-ādayaḥ proktāḥ. jātica sāmānyaṃ kāñcid arthakriyām upakalpayati ca sāmānyam anya-vyāvṛtti-lakṣaṇam | yan niṣṭhās ca sāmānyasya a-bhede ’py uktam. sva-ātmanā eva a ca sāmānyasya satas tattva-anyatva-pakṣayor na ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ ca sāmānyena apy a-gocarāḥ | sādhya-sādhana-cintā ca sāmya-asiddhir ity uktam. tasmāc cheṣavad ca siddha-prasādhanam | viśiṣṭaṃ dharmiṇā tac ca ca siddha-sādhanam, tad-ayoga-vyavacchedasya ca siddhaṃ bhavati. atra apy a-darśanam aca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-abhāvaca siddhas tad-bhāva-niścayaḥ || pramāṇam ca siddhi-viśeṣāt. na ca evaṃ-vidho dharmaca siddhir asiddhiś ca veditavyā, anyeṣām abhāvaca siddhe ’rtha-antara-gamanaṃ kaścid ārabhate ’ca sidhyati || jñānam indriya-bhedena paṭu-mandaca sidhyati || vijñāna-śakti-sambandhād iṣṭaṃ cet ca sidhyati, tasya upalambha-anupalambhaca su-bhāṣitam. tasmād anapekṣita-pakṣaca su-vyaktaṃ tejas tat syād atisphuṭam | tatra ca su-vyavasthitāni vastūni. puruṣa-icchayā ca ca su-vyāhṛtam. etena tad-avasthā-nivṛttir ca sūcayati ity eka-pramāṇa-vyāpāra eṣaḥ. tathā hi ca so ’nyaṃ sameti. tad iyaṃ samasta-pada-vākyaca, so ’pi tādṛśaḥ prabhāvavān eva an-anyaca so ’pi yukta iti, katham ayuktaḥ, anupalambhād ca so ’pi yukta iti katham ayuktaḥ, anupalambhād ca so ’sati bhrānti-kāraṇe | pratibhāḥ ca saukṣmya-ādy-an-aṃśake || grāhyatā-śakti-hāniḥ ca sthāpanīyaḥ para-pakṣaś ca nirākartavyaḥ. nirca sthita-svabhāvatvān na sambhavati iti. sarveṇa ca, sthity-abhāvāc ca karmaṇaḥ | (158b) na hy ca, sthiteṣv anyeṣu śabdeṣu śrūyate vācakaḥ ca smṛti-mati-prativedha-satya-śaktayaḥ sarvaca smṛti-samādhānaṃ tad-vacasi iti tad eva ca smṛtiḥ | dṛṣṭā tad-vedanaṃ kena tasya apy ca syāt krama-bhāvitā || sādhya-sādhanatā-bhāvaḥ ca syāt tad-deśa-kālaś ca, rasa-rūpa-ādi-vat. ca syāt pramāṇa-anurodhinī ca. api ca idaṃ mantrā ca syāt sarvajñaś ca. yady atra bhavato mandaca syāt sāmānyasya. tat-pratipatti-dvāreṇa ca ca syāt sparśasya a-virodhinī ||20|| yadi hy ca syātāṃ tadvati vastuni | anyonyaṃ vā tayor ca syād a-sambandhād apārthakaḥ ||84|| yadi na ca syād anityaś ca iti. vastubhir na āgamās tena ca syād anṛta-arthatā | vācaḥ kasyāścid ity eṣā ca syād anṛta-arthatā | vācaḥ kasyāścid ity eṣā ca syād eva asya punar-bhāvaḥ. an-anyatve ’pi ca syād vaidya-vaṇig-vyapadeśa-ādi-vat. tad ime

ca SV_15313 SV_08821 SV_16118 VN_06015 SV_03009 SV_02207 VN_00413 SV_05421 VN_03004 VN_02519 SV_12310 V3_07706 PV_02192 V3_06210 V3_06308 SV_11322 SV_08522 SV_13120 SV_11904 SV_14618 SV_09912 V2_07809 VN_00502 SV_01701 SV_16105 V2_08103 SV_14709 V2_07503 SV_10323 SV_08607 NB_03122 SV_09613 V2_05403 SV_16923 V3_01309 V3_07305 VN_03203 V3_06010 SV_17227 SV_06313 VN_00809 VN_04002 PV_02159 SV_00617 V2_06404 PV_04200 V3_00307 V3_01907 PV_02268 VN_02801 V3_05502 PV_03141 VN_03619 HB_03805 NB_03017 V3_09811 V3_09104 SV_11423 V3_10208 SV_12125 VN_03512 PV_03100 VN_03408 V3_08007 V3_09111

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pratikṣeptavyāny eva iti. tasmād a-kṛtakaṃ -bhedāt. svabhāvo hi bhāva iti. tathā -vindhya-malaya-ādīnāṃ bīja-aṅkura-ādīnāṃ sva-stha-ātmanām a-pravṛtteḥ. tena upakāro gṛhītaḥ sarvāḥ śaktīr grāhayati, tāś ’-kāraṇāt sakṛd apy abhāvāt. kāryasya kāryasya kāraṇa-avyabhicārāt. avyabhicāre tad-abhāve ’pi tāsāṃ bhāvāt, ākāra-antareṇa veditavyam. sva-pakṣa-anapekṣaṃ ca, yaś -ādinā pratipakṣa-sādhana-abhidhānena kiṃ tarhi ḍiṇḍika-purāṇa-itarayor api. na santi, te ’py etena vyākhyātāḥ. sa sa paritasyati || tāvad duḥkhitam āropya na ghaṭa iti, tata eva abhāva-upalambhāt, tac pratyayasya sambhavaḥ. darśana-ānantaryaṃ atiprasaṅgād upakāra-asiddheḥ. yogyatāyāṃ | (169ab) na hy anya-apoho nāma kiñcit tasya ity etan na syāt. tasya pracyuteḥ. apekṣyāc anapekṣaḥ svatantraḥ sambandhaḥ. dravyam iti (278ab) bhāvo ’vaśyaṃ bhavantam apekṣate. sa śaktiś ca sa hetuḥ svarūpeṇa pratīta eva. na śaktiś ca sa hetuḥ svarūpeṇa pratīta eva. na svabhāva-viśeṣaḥ kāraṇa-antara-sākalyaṃ tathā-prasiddheḥ, sa tasya svabhāvaḥ. svaṃ -nirvṛtti-dharmā bhinna-nirvartana-dharmā sādhayantas tathāvidha-janmanām anyeṣāṃ -an-anugamanaṃ tv anyatvaṃ brūmaḥ. sa svabhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya na asti iti niścīyate. svabhāva-anupalambhaś tattvāt. te yathāsvaṃ bhinnāś ca taj-janakāś -niyamaḥ kārya-liṅgasya svabhāva-liṅgasya labhyaṃ gamakatvaṃ katham ātmasāt kuryāt. sa iti vyaktam etad rāja-śāsanam. na ko vivecayed yato lokāt pratītiḥ syāt. api chabda-rūpaṃ vibhakti-darśanāt sādhyam. na vikalpa-pratibhāsaḥ śabda-arthaḥ, tasya śabda-artha-niṣedhe hi virodhaḥ syāt. na tad-abhāva-vyavahāra-siddhi-hetuś ca. sa atra – a-pratibandhād a-niyama iti. api tad-anya-vyāvartanaṃ svārtha-abhidhānaṃ yaḥ svarūpaṃ ca na upadarśayati pratyakṣatāṃ viśeṣaṃ bruvato hetv-antaraṃ bhavati. sati -niśritā dhavala-ādayaḥ | tad-upādāya śabdaś -yukta-puruṣavān ayaṃ pradeśo dhūmāt. iyaṃ -puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ mā jñāsīt sarvam īdṛśam || vyutpatty-arthī ca su-vyavasthitāni vastūni. puruṣa-icchayā eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane kriyāyāṃ ca kriyā ca sadṛśa-ātmanaḥ | aikyaṃ na sādhya-nirdeśaḥ. udāharaṇa-sādharmya-ādeś -pratītir mā bhūd iti. vyutpatty-arthaṃ -dhī-vad a-kalpanām | āhur bāla-a-vikalpe ’-pratipattim ātmanas tathā khyāpayati. sa idānīṃ vastutaḥ sādhanam a-sādhanaṃ vā. sa tasya eva tat-svabhāvatvāt. svabhāvasya ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva vā na jñāpakaḥ, śabda-vat. trairūpyāc na asti iti vyarthā eva apauruṣeyatā. vācyaś -abhāva-vyavaccheda-arthaṃ hetur ucyate. na iṣṭa-viparyayo na syāt. svabhāva-nivṛtteś viruddha-dṛṣṭānta-a-vṛttau viparyaya-vṛttau niścaya-phalam abhāve ’nupalambhanam | tac nāma parājaya-hetuḥ. asiddha-viruddhe aikāntikatāṃ bruvāṇaṃ prativahan dvau. tac asiddhau sandehe vā asiddho ’naikāntikaś

ca syād syān mithyā-arthaṃ ca iti na virodhaṃ ca syān niḥ-sāmānya-viśeṣatā | bheda-sāmānyayor ca sva-icchayā krama-racanā śakyate kartum. tata ca sva-upagama-upanyāse ’vaśyaṃ sādhanaṃ ca sva-upādhīn iti tad-avasthaḥ prasaṅgaḥ. atha ca sva-kāraṇam antareṇa bhāve ’-hetumattā eva ca sva-kāraṇaiḥ sarva-kāryāṇāṃ sadṛśo nyāyaḥ. ca sva-jñāne pratibhāsanāt, aneka-ākāra-ayogād ca sva-pakṣa-anapekṣaṃ hetuṃ prayuṅkte ’nityaḥ ca sva-pakṣa-parityāgaḥ para-pakṣa-upagamaś ca. ca sva-prakriyā-bheda-dīpano nāma-bhedaḥ puruṣaca sva-vācā ubhaya-dharmatāṃ bruvāṇaḥ sato ca sva-stho ’vatiṣṭhate | mithyā-adhyāropa-hānaca svatantraṃ pramāṇam iti. sa tarhy abhāvaca svatantrasya na syāt. tad-bala-utpattau ca ca svato yogyatve ’rtha eva kiṃ na iṣyate. ca svabhāva-anuṣaṅgiṇyaḥ svabhāva-sthiti-pracyuti ca svabhāva-antara-pratilambhāt. na hy an-upakāry ca svabhāva ucyate. sa kathaṃ parabhāvasya śleṣaḥ ca svabhāva eva. niḥ-svabhāvasya kvacid vyāpāre ca svabhāva-niyamo ’rthānām ākasmiko yuktaḥ. ca svabhāva-niyamo ’rthānām ākasmiko yuktaḥ, ca. svabhāva-viśeṣo yan na trividhena ca svabhāvaṃ parityajya kathaṃ bhāvo bhavet. ca svabhāvaḥ puruṣa-saṃskāra-bheda-bhinnaḥ krama ca svabhāvam enam ālagayanti. etena dhātv-āyatane ca svabhāvavatāṃ parasparam asty eva ity anyatvam ca svabhāvasya svena sādhya-dharmeṇa vyāptir yadi ca svabhāve ’rthasya liṅgini | (202ab) svabhāvaca svabhāvena iti ko ’tra virodhaḥ. eka-rūpaca svabhāvena vyāptiḥ. asmiṃś ca arthe darśite ca svayaṃ sva-vācā ubhaya-dharmatāṃ bruvāṇaḥ sato ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā ca, svayam apy ayaṃ na sarvatra prasiddhim ca svarūpa-mātra-arthavat. arthavac ca. tato ca svalakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ ca svalakṣaṇaṃ śabda-artha iti. yaḥ punaḥ ca svasaṃvedana-pratyakṣa-siddhaḥ. nanu svaca, svābhāvike vācya-vācaka-bhāve na punar ca, svārtha-abhidhānād eva tad-anya-vyāvṛttica svī-kartum icchati. etena buddhi-śabda-ādayo ca hetv-antara-bhāve pūrvasya hetor a-sādhakatvān ca hetv-arthaḥ sva-āśrayeṇa ca || a-vinirbhāgaca hetv-asiddhyā eva tad-viruddha-siddhiḥ prāg ca hetv-asiddhyā eva tad-viruddha-siddhiḥ prāg ca hetu-uktir ukta-artha-anumitau kṛtā | prabheda ca hetu-tad-ābhāsayos tattva-vyavasthāne ka ca hetu-pratijñayor doṣa ity eke. teṣāṃ ca hetu-phalayor vyatireke tatas tayoḥ || kartṛca hetu-lakṣaṇasya a-sarvagatve bhāvāt pratijñāca hetu-vacanam ukta-artham apy anumāne ca hetuṃ saṅketa-mandatām || teṣāṃ pratyakṣam eva ca hetuḥ saty asati gotve ’-prasādhita-sādhanaca hetuḥ svabhāvatas tad-dharma-bhāvī katham ca hetutvāt. vastutas tayos tādātmyam. tanca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca hetur arthaṃ gamayati, a-sambaddhād aca hetur bhinnānāṃ sambandhasya vyavasthiteḥ ||229 ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādica hetor a-bhedane bhāvānāṃ bhedaḥ syād ākasmika ca hetor na kaścid dhetu-doṣo dṛṣṭānta-virodhaś ca hetau svabhāve vā adṛśye dṛśyatayā mate || ca hetvābhāsa-vacanād eva ukta iti na pṛthak ca hetvābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ. ca hetvābhāso bhavati. dharmi-sambandha-asiddhāv

cakra HB_01115 PV_03140 VN_00606 PV_03404 PV_03190 V3_11501 V3_11405 V3_11302 NB_03047 NB_03087 V3_01310 V3_01205 V1_03007 V3_11909 PV_03017 VN_00621 SV_04919 PV_03260 HB_01109 HB_01303 PV_03047 VN_00820 SV_06623 HB_01305 V1_01614 SV_05019 SV_05220 HB_01304 SV_05303 PV_03402 V3_10705 PV_03131 SV_07424 V1_03809 PV_03175 PV_03124 V1_01402 PV_03355 PV_03005 SV_02319 V2_08714 SV_06726 PV_02146 PV_04028 V3_08006 PV_03293 V2_06203 SV_00601 V3_01106 V2_06001 V3_10609 PV_03288 NB_01007 PV_04092 V3_02907 SV_00508 V3_02908 PV_02270 SV_10916 SV_10825 NB_03053 PV_02252 PV_03294 V1_03001 V1_04002

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tasya eva mṛt-saṃsthāna-viśeṣa-ātmanaś -vṛtter alāta-āder anvaya-pratighātinī | -sammataḥ prabhavo rāja-vaṃśasya, śaṅkhaś -indriyaḥ || śodhitaṃ timireṇa asya vyaktaṃ -grahaṇe bheda-apekṣā na yujyate | tasmāc -sādhanaṃ vipratiṣiddham. tasmād upakurvāṇāś iti vyabhicāra eva. a-pratibaddha-upakārāś -kṛd viruddho ’sti, yathā – parārthāś adhikaraṇatvād vivādasya. yathā parārthaś iṣṭa-vighāta-kṛd viruddhaḥ. yathā parārthāś arthavattvam an-iṣṭaṃ syāt. tathā parārthāś upādānāt tasya viśeṣaḥ. parārthāḥ santaś āha sa-apavādatva-sūcana-artham, anyatra na, tatra anyeṣām eva sāmarthya-darśanāt. etena varṇitam || sā eva iṣṭā arthavatī kena bahavo ’pi hy eka-artha-kāriṇo bhaveyuś bhede ’pi bhāvās tulya-arthakriyā-kāriṇaś udbhavā || vinā arthena sukha-ādīnāṃ vedane na aparāpara-jananam. bhinna-svabhāvebhyaś bhinna-viśeṣa-upayogān na eka-kāryaḥ, tathā || pratyāsattir vinā jātyā yathā-iṣṭā vikāra-jvālā-antara-utpādanāni, anekasya api api iṣṭā a-tat-kāryād eva bhinnatā ||140|| -ātmatā, tasya eva upalambha-ātmanaḥ sataś an-anukārāt, rasa-buddhi-vad gandhasya -vibhrama-vat. a-vidyā-udbhavād viplavatve na eṣa doṣaḥ. yathā nīla-ādiṣv eka-apāye ’pi tathā hi samanantara-pratyayād vijñānāc vyakteḥ kathañcana | (105ab) nīla-ādīnāṃ hi | sampaśyanti pradīpa-āder maṇḍalaṃ mandasarvajñaś ca. yady atra bhavato manda-buddhi-ābhāsa-bhedo hi padārthānāṃ viśeṣakaḥ || -āder apy asti. tejaḥ-saṃskāra-apekṣiṇaḥ ||45|| tathā eva a-darśanāt teṣām an-upaplutatac cākṣuṣe katham || anyatra gata-citto ’pi cintāṃ stimitena antar-ātmanā | sthito ’pi cintāṃ stimitena antar-ātmanā | sthito ’pi || tathā eva a-darśanāt teṣām an-upapluta-vyatirekayoḥ | sāmānya-lakṣaṇe ’-dṛṣṭeś bhinnāt sahakāriṇaḥ kārya-utpattir yathā bhinnāt sahakāriṇaḥ kārya-utpattir yathā tat-kāryatā anyatra anyato bhedāt. yathā ārambha-abhiyogataḥ | tataḥ pramāṇaṃ tāyo vā ’pi sādhya-ukter a-sammohāya lakṣaṇam | tac -viparyaye sādhye viruddha iti darśayaṃś tac ca pratyakṣāt parihīyate || apavādaś -viṣayā anupalabdhiḥ prayoga-bhedena -viṣaya-anupalabdhiḥ prayoga-bhedena svayam iṣṭo ’-nirākṛtaḥ | (6ab) atra uttaratra vakṣyāmaḥ. sa ca ayam anupalambhaś ekasya. vyatirekasya. asiddhau, yathā | a-vikalpakam ekaṃ ca pratyakṣa-ābhaṃ -an-āhita-vibhramaṃ jñānaṃ pratyakṣam. tat -āśrayaḥ || anumānasya bhedena sā bādhā uktā -viṣayaḥ. anumānasya bhedena sā bādhā uktā | dṛśya-ātmanor abhāva-artha-anupalabdhiś uktā caturvidhā | sā iyaṃ pakṣasya bādhā | sthiraṃ sukhaṃ mama ahaṃ ca ity-ādi satyaupadiṣṭānām a-vaiparītyam avisaṃvādaḥ. yathā -viṣaya-abhimatānāṃ tathābhāvaḥ, yathā -nirākṛto yathā – na anumānaṃ pramāṇam. iti tu sarvatra tyāga-upādāna-hānitaḥ || vāsīity eke teṣāṃ grantho virudhyate | nīla-dvimānaso ’pi viplavo vyākhyātaḥ. na eva dvianubhavāt tayoḥ saha-upalambha-niyamād dvi-

candra cakra-āder vibhaktaḥ svabhāvo bhavati. tad evaṃ cakra-bhrāntiṃ dṛśā dhatte na dṛśāṃ ghaṭanena sā | cakra-vartī mahā-sammata-nirmitasya yūpasya cakṣur atīndriyam | paśyato ’nya-akṣa-dṛśye ’rthe cakṣuś ca rūpaṃ ca pratītya udeti netra-dhīḥ || cakṣur-ādaya ādheya-atiśayam eva upakurvate. sa cakṣur-ādayaḥ para-upakāriṇaś cet, atra api cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga cakṣur-ādayaḥ saṅghātatvāt siddhā api pārārthya-a cakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-ādycakṣur-ādi-buddhīnāṃ tāvad yathāsvam indriyacakṣur-ādi-matir matā | artha-sāmarthya-dṛṣṭeś cakṣur-ādi-vat. tat-sāmarthya-sthāpanāya tatra eka cakṣur-ādi-vad iti. tām ekāṃ jñāna-ādikām cakṣur-ādibhiḥ | rūpa-ādiḥ stry-ādi-bhedo ’kṣṇā cakṣur-ādibhyaḥ sahakāribhya eka-kārya-utpattau cakṣur-ādibhyo vijñāna-utpattāv unneyaḥ. tathā hi cakṣur-ādiṣu | jñāna-kāryeṣu jātir vā yayā anveti cakṣur-āder eka-vijñāna-kriyā-darśanāt. na brūmo cakṣur-ādau yathā rūpa-vijñāna-eka-phale kvacit | cakṣur-indriyād rūpa-grahaṇa-yogyatā-pratiniyamaḥ, cakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ cakṣur-vijñāna-ādiṣv api prasaṅgaḥ. na, tasyā cakṣur-vijñānaṃ bhavati iti. na samūhe ’pi teṣām cakṣur-vijñānasya upalambha-ātmatā, tasya eva cakṣur-vijñāne pratyekam api sāmarthyaṃ dṛṣṭam cakṣuṣaḥ || tasya tad-bāhya-rūpatve kā prasannacakṣuṣo ’nupalabdhir arthān apākuryāt, hanta hato cakṣuṣo ’rtha-avabhāse ’pi yaṃ paro ’sya iti cakṣuṣo ’rtha-pratipatteḥ. tataḥ pradīpa-ādayo cakṣuṣā | dūre yathā vā maruṣu mahān alpo ’pi cakṣuṣā rūpam īkṣate | tat saṅketa-a-grahas tatra cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ || punar cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ ||13|| acakṣuṣām | dūre yathā vā maruṣu mahān alpo ’pi cakṣū-rūpa-ādi-buddhi-vat || etena samaya-ābhogacakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃ cakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃ cakṣū-rūpa-āloka-manaskāresv ātma-indriya-mano catuḥ-satya-prakāśanam || duḥkhaṃ saṃsāriṇaḥ catur-lakṣaṇaṃ rūpa-nipāta-iṣṭa-svayaṃ-padaiḥ || caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś ca caturtho ’tra tena uktam upaghāta-jam | kevalaṃ caturdhā bhavati. viruddha-siddhyā, yathā – na caturdhā bhavati. viruddha-siddhyā, yathā na śīta caturbhiḥ svarūpa-nipāta-iṣṭa-svayaṃ-padaiḥ, caturvidhaḥ | (32ʼb) pravṛtti-bhedāt. yāvān caturvidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhede caturvidham || an-akṣa-jatva-siddhy-artham ukte caturvidham. indriya-jñānam. sva-viṣaya-anantaracaturvidhā | tatra abhyupāyaḥ kārya-aṅgaṃ caturvidhā | sā iyaṃ pakṣasya bādhā caturvidhā caturvidhā ||4|| yāvān kaścit pratiṣedhaḥ sa caturvidhā darśitā tridhā-anumānaṃ bhittvā. tatra catuṣṭaye || abhūtān ṣoḍaśa-ākārān āropya catūrṇām ārya-satyānāṃ vakṣyamāṇa-nītyā. tasya catūrṇām ārya-satyānām. an-anumeyānāṃ tathābhāvo catvāraḥ pakṣa-ābhāsā nirākṛtā bhavanti. evaṃ candana-kalpānāṃ vairāgyaṃ nāma kathyate | candra-ādi-dhiyāṃ hetur akṣāṇy api ity ayam || candra-ādi-bhrāntir indriya-ja ity eke. tan na, candra-ādi-vat. na hy anayor eka-ākāra-

candra V1_03008 NB_03051 PV_03402 PV_04120 V3_03805 V3_03512 VN_02223 SV_16223 V2_07906 V2_07911 V2_07905 SV_15505 SV_17007 SV_16319 SV_16301 V1_03411 SV_07809 V1_03411 SV_02116 V2_09103 SV_04309 SV_13514 PV_02239 SV_06903 SV_00115 V3_04306 HB_00107 NB_03058 NB_03041 V3_09201 V3_11604 V3_11608 V3_04707 V3_01604 PV_03174 V1_01006 SV_16101 PV_02055 PV_03022 PV_04050 V3_02107 PV_03476 PV_02045 PV_02053 NB_01010 PV_02130 V1_01409 SV_16109 PV_02050 PV_02114 PV_03396 PV_02078 SV_16019 PV_03175 V1_01409 PV_02045 PV_02078 SV_16021 HB_01609 PV_02208 PV_02118 PV_02107 PV_03234 PV_04216 PV_02074

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artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dviśabda iti. pratīti-nirākṛto yathā – akenacid aṃśena kutaścid avalambate || mayūra-tad-vaśā vṛttis tad icchā-jā iti sūcitam || vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś eva bādhā-hetor asādhāraṇatvam, kvacid achala-ādi vijigīṣubhir iti cet, na, nakhaāśu-siddher anyasya cirād aparasya vrata-kṣaṇa-antara-an-upādānatā-lakṣaṇatvāc -vikalatvād a-kṣūṇa-vidhāna-ayogāt. na api -upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam. yathā a-tad-arthatve ’pi bharata-urvaśy-ādisa na bhavati, pradeśa-antareṣu tathā tasya phalam iti cet. na, puruṣa-ākāra-svabhāvaanugṛhṇāti na aparam iti yuktam. vrata-kampe sarvasya kampa-prāpteḥ. a-kampane vā tato ’nya-sthāna-janmani | svasmād asarvasya kampa-prāpteḥ. a-kampane vā cala-a’nityatā iti kim anyayā. svabhāvena vā aanityatā iti kim anyayā, svabhāvena vā ayasmān na anityatvaṃ nāma kiñcid anyac ādīnām ṛtu-saṃvatsara-ādīnāṃ ca. kiṃ punar a| yady apy ekatra doṣeṇa tat kṣaṇaṃ vā iti. tathā tat-kārya-pratiṣedhena apy a-dharmi-dharma-pratipatty-artham. tathā ca -yogya-dharmi-pratipatty-artham. tathā ca -pratiṣedha-arthatvād upacārasya. evaṃ hi hetvābhāsaḥ. yathā, anityaḥ śabda iti sādhye api. yathā śabdasya anityatve sādhye -asiddhāv asiddhaḥ, yathā – anityaḥ śabdaś a-sambandhād vimarśo na jāyate, yathā antar-bhāve katham a-pratipattiḥ. evaṃ tarhi prameyatva-ādiṣv api viparyaya-prāptir asti, iva vā nitīraṇā-jñāne. tathā hi na tac -ātmakam | pūrvāpara-parāmarśa-śūnye tac -ātmakam | pūrvāpara-parāmarśa-śūnye tac ānupūrvī-janmānaḥ. śruti-kāle ’pi yadā manda-vinivṛtti-vat | tasya a-nivṛttir iti cen na vā yā svabhāvena saṃsthitā | nityatvād aviśuddhe viṣaya-dvaye śāstra-parigraham | viśuddhe viṣaya-dvaye śāstra-parigraham | dṛṣṭvā tasyāś ca iṣṭa-abhidhā-ādikam | parahetur ato hetur dṛṣṭa eva astu sarvadā || tayoḥ || tulyaḥ prasaṅgo ’pi tayor na tulyaṃ -pratyayena janitaṃ tan mano-vijñānam. sarvapūrvaḥ parasya tu | kṛpā-vairāgya-bodha-ādeś vyutthita-cittaḥ kiñcid vikalpayan svaeka eva padeṣu varṇānāṃ svabhāvaḥ kartṛca ucyate || astu upakārako vā api kadācic charīre cetasaḥ sthitiḥ | kevalasya iti cec -garbha eva dhūma-avabhāsinīm | vyanakti anuvartate | tan-nāntarīyakaṃ cittam ataś varṇeṣv ānupūrvī iti kathyate ||304|| -śūnye tac cākṣuṣe katham || anyatra gata||14|| sa punaḥ pratisaṃhārād vyutthitavirodho ’ntya-cetasaḥ | tad yad apy arhataś niyamena anuvartate | tan-nāntarīyakaṃ samanantara-pratyayena a-kāra-utthāpanaapeta-santānaṃ syād iti iyaṃ naś cintā -dṛḍhaṃ sarpa-buddhi-vat | prabhāsvaram idaṃ yadi taj-janma prasaṅgaḥ pūrva-vad bhavet | prāṇā a-sva-jātīyakāḥ kila | tādṛśām eva buddhīnāṃ nānā-āśrayatā sa cet | śrotṛ-ādi-nimeṣa-ādis tad-udbhavaḥ | viṣaya-indriyana vidyate | syāt tato ’pi viśeṣo ’sya na

citte candra-nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt. candraḥ śaśī iti. sva-vacana-nirākṛto yathā – na candraka-ākāraṃ nīla-lohita-bhāsvaram | candratāṃ śaśino ’n-icchan kāṃ pratītiṃ sa candratvam an-icchan kām anyāṃ pratītim icched candre ’siddheḥ. a-śakya-niṣedhatām asya darśayann capeṭa-śastra-prahāra-ādīpana-ādibhir api iti caraṇa-ādy-apekṣaṇāt. ekasmād api karmaṇaḥ caramatvasya. bhavaty eva hi tasya api jñeyacaramasya a-sāmarthyam eva, kasyacit karaṇāt. acaramasya tarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ. carita-ādikam artham anye ’nyathā vyācakṣate. tad carcanāt. na, tasya artha-a-parijñānāt. pradeśacaryā-adhimukti-vaiyarthya-prasaṅgāt. tasya apy caryā-bhraṃśa-ādinā dharma-a-dharma-upacaye dharma cala-a-calayoḥ pṛthak-siddhi-prasaṅgād vastracalataḥ sthānād vṛttir ity atiyuktimat ||153|| calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat. calasya artha-antara-yoge ’pi tad-bhāva-ancalasya artha-antara-yoge ’pi tad-bhāva-ancalād vastunaḥ, kṣaṇa-pratyupasthāna-dharmatayā calita-avasthā-svabhāvānām a-kṛtakānāṃ kathañcit calitā matiḥ || virakto na eva tatra api kāmī iva cākṣuṣaḥ śabdo ’nityo ’n-ātma iti. tat-kāraṇacākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api cākṣuṣatva-ādi parihṛtaṃ bhavati. dharma-vacanena cākṣuṣatvam ubhaya-asiddham. cetanās tarava iti cākṣuṣatvaṃ hetuḥ, śabde ’siddhatvāt sādhyam. na cākṣuṣatvāt. cetanās taravaḥ sarva-tvag-apaharaṇe cākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho ’yam cākṣuṣatvād apy astu. na, a-sambandhād ity uktam. cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā cākṣuṣaṃ taj-jñāna-vat, tad-artha-a-pratipatteḥ, cākṣuṣe katham || anyatra gata-citto ’pi cakṣuṣā cākṣuṣe katham ||8|| na hi idam iyato vyāpārān cāriṇaḥ pūrva-varṇa-jñāna-sahakāri-pratyayacikitsā-prayogataḥ || a-punar-bhāvataḥ kiñcid cikitsyasya kas tāṃ kṣapayituṃ kṣamaḥ || tac ca cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam | cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam | citta-anumānaṃ ca na syād ātmany a-darśanāt || citta-antarasya sandhāne ko virodho ’ntya-cetasaḥ citta-kāraṇe | sthity-āvedhakam anyac ca yataḥ citta-caittānām ātma-saṃvedanam. bhūta-arthacitta-dharmasya pāṭave || kṛpā-ātmakatvam citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā citta-saṃskāra-bhedena bhedāt. sa ca parasparacitta-santateḥ | vahny-ādi-vad ghaṭa-ādīnāṃ citta-santānaṃ sthiti-kāraṇam || tad-dhetu-vṛtticitta-santāno dhiyaṃ dhūmo ’gnitas tataḥ || asty citta-samāśritam || yathā śruta-ādi-saṃskāraḥ citta-samutthānā hi vāg-vijñaptir varṇa-padacitto ’pi cakṣuṣā rūpam īkṣate | tat saṅketa-acittaḥ kiñcid vikalpayan sva-citta-dhārāḥ cittam a-sandhānaṃ kuto matam || asiddha-arthaḥ cittam ataś citta-samāśritam || yathā śruta-ādicittam utthāpyate. tathā repha-a-kāra-visarjanīya cittaṃ dunoti. na vai vayam a-tat-svabhāvānāṃ cittaṃ prakṛtyā āgantavo malāḥ || tat prāg apy acittāc cet tata eva astu janma deha-antarasya ca | cittānāṃ kalpyante yadi kāraṇam || kramavantaḥ cittāni idānīṃ bhinna-arthāni iti tat kutaḥ || cittibhyas tāḥ sva-jāti-samudbhavāḥ || anyonyacitte ’n-upakāriṇi | rāga-ādi-vṛddhiḥ puṣṭy-ādeḥ

cittena PV_03520 SV_11014 V2_06702 PV_03208 PV_03208 PV_03221 PV_03232 PV_03206 PV_03201 PV_03200 PV_03220 PV_03205 PV_03200 SV_11717 PV_03210 SV_16315 PV_03202 PV_03200 PV_03137 PV_03202 PV_03201 HB_01607 SV_03910 PV_03517 SV_06207 HB_00717 V3_06806 SV_10605 SV_14520 SV_12023 VN_03315 SV_00106 PV_04008 PV_03535 PV_03530 PV_04106 VN_04005 HB_01609 SV_03610 VN_01918 PV_03219 PV_04108 V3_03101 V1_02709 V3_03110 VN_01011 VN_03606 PV_03124 V1_01401 V1_04404 PV_04051 V3_02108 SV_15422 SV_17003 SV_06208 SV_10703 V3_06911 VN_02122 PV_03350 V1_03707 V3_00203 VN_06303 HB_03812 PV_04053 V3_02112

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|| sakṛd vijātīya-jātāv apy ekena paṭīyasā | śakyante, puruṣa-icchā-vṛttitvāt, teṣāṃ ca śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ ca na yujyate | sā eva tāvat kathaṃ buddhir ekā apy eka-arthaṃ yato ’nyad api paśyati || eva anubhūyate | iti nāma eka-bhāvaḥ syāc bhedā nir-vikalpasya cetasaḥ | na vicitrasya a-vicitratvād gṛhīteṣu krameṇa ca | na eva tat | nīla-ādi-pravibhāgaś ca tulyaś tasmād a-kramo ’yaṃ prasajyate || na ekaṃ eva bāhya-cintā pratanyate || nīla-ādiś -ādau vicitra-dhīḥ | a-rūpatvān na saṃyogaś katham | citraṃ tad ekam iti ced idaṃ sambandhasya ca vastutve syād bhedād buddhiviśīryante tathā tathā || kiṃ syāt sā phalasya karmaṇaḥ kathañcid upakārāt pācakaś dṛśyate tathā | nīla-ādīni nirasya anyac citra-pataṃga-ādi rūpaṃ vā dṛśyate katham | -jñāna-miśraṇāt | vicchinna-ābhā iti tac tathā | nīla-ādīni nirasya anyac citraṃ idaṃ citrataraṃ tataḥ || na ekaṃ svabhāvaṃ bhāvān a-tat-svabhāvān api svabhāva-mātreṇa iti. pratibhāsa-bheda-ādibhyas tu tattva| sañcāra-kāraṇa-abhāvād utsīded artha-ādi-śabdo ’sti, vākya-gatasya padasya arthaiti ḍiṇḍika-rāgaṃ parityajya akṣiṇī nimīlya tad atra dharmiṇi vyavasthitāḥ sad-asattvaṃ tad atra dharmiṇi vyavasthitāḥ sad-asattvaṃ a-hetukaṃ vā a-pratiṣṭhita-tattvayā bhāvasādhanam apekṣate. yat pauruṣeya-apauruṣeyaānayati. parājite tasmiṃs tad-artha-virodha-malaiḥ || tena ayaṃ na para-upakāra iti naś ca sāmānyena apy a-gocarāḥ | sādhya-sādhanayadi dhīḥ parā | pūrvāpara-artha-bhāsitvāc a-viśuddha-dhiyaṃ prati | grāhya-lakṣaṇa’pi na kṣatiḥ | parokṣeṣv āgama-an-iṣṭau na abhidhānān nigṛhīte hetv-antara-dharmakam apeta-santānaṃ syād iti iyaṃ naś -abhyāsaṃ vikalpa-prabodha-hetūnāṃ pravṛttiiti. sabhyaḥ sādhu-sammatānāṃ viduṣāṃ tattva-nimīlanam | kevalaṃ loka-buddhyā eva bāhyabādhyate | dṛṣṭe ’-dṛṣṭe ’pi tad grāhyam iti ’dhikaraṇa-pratyastamayān na viśeṣaśruta-mayena jñānena arthān gṛhītvā yukti-dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyā -prajño devānāṃ-priyo na sahate pramāṇaiti na uttara-dṛṣṭānta-apekṣayā virodhaś vikalpo nāma-saṃśrayaḥ || saṃhṛtya sarvataś kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś api pare mūḍhā visaṃvādayanti lokam iti. syāt tadā śāstreṇa bādhanam || tad-virodhena tadā śāstreṇa bādhanam ||11|| tad-virodhena iti vipakṣayor vyāpya-vyāpaka-bhāvapravādād artha-siddhiḥ. tatra punar virodhaete śabdāḥ prayujyanta iti prayoga-viṣayatad ayaṃ pravartamānaḥ sarvadā sad-asactasmād ayaṃ pravartamānaḥ sarvadā sad-asacjayo ’pi na asty eva. na hi tattva’pi na svasaṃvedanaṃ phalam | uktaṃ svabhāvana pramāṇa-phalayor viṣaya-bhedaḥ. svabhāvaa-doṣa iti cet, uktam atra āgama-prāmāṇya-upekṣaṇaṃ pṛthaṅ nigrahasthānam. nyāyakiṃ-rūpāl liṅgād arthaḥ pratipattavya iti anavasthā-prasaṅgataḥ || kena iyaṃ sarvaanavasthā-prasaṅgataḥ ||13|| kena iyaṃ sarva-

cintāsu cittena āhita-vaiguṇyād ālayān na anya-sambhavaḥ | citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt citra-avabhāsinī || idaṃ vastu-bala-āyātaṃ yad citra-avabhāseṣv artheṣu yady ekatvaṃ na yujyate | citra-ākārasya cetasi || paṭa-ādi-rūpasya ekatve citra-ābhāḥ kādācitkasya gocaraḥ || yady apy asti citra-dhī-saṅkalanam anekasya ekayā a-grahāt || citra-paṭa-ādiṣu || tatra avayava-rūpaṃ cet citra-pataṃga-ādi rūpaṃ vā dṛśyate katham | citra-vijñāne jñāna-upādhir an-anya-bhāk | acitro bhakteś ca na āśrayaḥ || pratyekam acitrataraṃ tataḥ || na ekaṃ svabhāvaṃ citraṃ hi citratā | (236ab) sa ca ayaṃ sambandho vastu citratā ekasyāṃ na syāt tasyāṃ matāv api | yadi citratvād upakāraka-śakteḥ. puruṣa-viśeṣa-āśrayacitraṃ citraṃ yad īkṣase || tulya-artha-ākāracitraṃ tad ekam iti ced idaṃ citrataraṃ tataḥ || citraṃ tasmāt santu sakṛd dhiyaḥ || pratibhāsa-acitraṃ yad īkṣase || tulya-artha-ākāra-kālatvena citraṃ hi maṇi-rūpaṃ yathā eva tat | nīla-ādicitreṣu vyāpāreṣu niyuṅkte. yadi nāma kadācit cintakā na a-bhedam anumanyante. yadi pratipattṛcintanam || ātmani jñāna-janane śakti-saṅkṣayataḥ cintanāt. kva punar ete śabdāḥ prayujyanta iti cintaya tāvat – kim iyatā pratītiḥ syān na vā cintayanti – kim ayaṃ pradhāna-śabda-pratibhāsy cintayanti, kim ayaṃ pradhāna-śabda-pratibhāsy cintayā ātmānam ākulayanti. svato ’pi bhāve cintayā ātmānam āyāsayati. tata eva iṣṭer ancintayā na kiñcit. api ca sarvatra ayaṃ pratijñācintā api cetaś ciram | su-ukta-abhyāsacintā asti na teṣv artheṣu kācana || puṃsām cintā-ādāv eka-cetasi || abhilāpa-dvayaṃ nityaṃ cintā iyam a-cintyā yogināṃ gatiḥ || tatra sūkṣma cintā eva pravartate || virodha-udbhāvana-prāyā cintā kva upayujyate. yadi prāk-sādhana-vādī cintā cittaṃ dunoti. na vai vayam a-tatcintā. tad-vaśād vastu-vyavasthāpanaṃ ca kevalaṃ cintā-prakāraḥ. na ca evaṃ prastutasya cintā pratanyate || nīla-ādiś citra-vijñāne jñāna cintā pravartate || artheṣv a-pratiṣiddhatvāt cintā-pravṛttir ity avaśyam evaṃ-vidhe viṣaye cintā-mayena vyavasthāpya bhāvayatāṃ tancintā. yac chāstraṃ vastu-bala-pravṛttena cintā-vyavahāra-parikleśaṃ yena na atra ādaraṃ cintām arhati. hetor api dṛṣṭānta-virodhe cintāṃ stimitena antar-ātmanā | sthito ’pi cintāṃ stimitena antar-ātmanā | sthito ’pi cintāmayīm eva tu prajñām anuśīlayanto vibhramacintāyās tat siddha-artheṣv ayogataḥ | tṛtīyacintāyās tat-siddha-artheṣv ayogataḥ | tṛtīyacintāyām a-prāṇa-ādimattva eva nairātmyaṃ dṛṣṭam. cintāyām an-āśvāsa āgame syāt. saty api tasminn a cintāyām anya-apoha ucyate. a-nirdiṣṭa-prayogaṃ cintāyām avadhīrita-vikalpa-pratibhāso vastv eva cintāyām avadhīrita-vikalpa-pratibhāso vastv eva cintāyāṃ kaścic chala-vyavahāraḥ. yady evaṃ kiṃ cintāyāṃ tādātmyād artha-saṃvidaḥ || tathā cintāyāṃ tādātmyād artha-saṃvidaḥ svasaṃvit cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa-acintāyāṃ punar na dvayor ekasya apy atra jayacintāyāṃ pratipattur avisaṃvādakasya rūpam ucyate, cintāsu śāstraṃ grāhyam iti sthitiḥ | kṛtā idānīm cintāsu śāstraṃ grāhyam iti sthitiḥ | kṛtā idānīm

cintitaḥ SV_14108 PV_02017 SP_00019 PV_04035 SV_08207 SV_08206 V3_07903 SV_05409 SV_10628 V3_06908 SV_14008 V3_02305 PV_04067 SV_13025 V3_05107 PV_03209 VN_06806 VN_06807 PV_03530 VN_00713 SV_08828 SV_04121 SV_00106 V3_03606 SV_16223 PV_03122 SV_17304 SV_05521 SV_05917 SV_08508 SV_01406 SV_14210 SV_16005 SV_16805 SV_17517 PV_02277 PV_03296 PV_04284 PV_03275 PV_02129 PV_03234 PV_03024 PV_02094 PV_02154 PV_02120 PV_02168 SV_08614 V1_01108 V3_04013 PV_03317 PV_04257 PV_04244 V3_12308 V1_04012 VN_03404 SV_08805 SV_15020 PV_03021 SV_05016 SV_04613 SV_15617 PV_03245 SV_14219 SV_10310 V2_06515

cet

649

ca, ānupūrvyāś ca varṇebhyo bhedaḥ sphoṭena || etena kāpila-ādīnām a-caitanya-ādi ca tau || saṃyogi-samavāyy-ādi sarvam etena | vācyaṃ śūnyaṃ pralapatāṃ tad etaj jāḍyatad eva idaṃ cintyate kathaṃ teṣv api iti. yathā pācaka-ādiṣu. nanu tad eva idaṃ kiṃ kasya sādhanam, yad-artham avyabhicāraś pratibhāsa iti sa eva sāmānya-abhyupagame śabda-artha-an-apavādibhiḥ | vastv eva śabda-artha-an-apavādibhiḥ | vastv eva tasya eva a-bhedasya sarvatra paurvāparyeṇa na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye eva bādhanād asti ced asat | hetoḥ sarvasya api bhāvānāṃ kṣaṇikānām anyonya-upakāro ’api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, ayad vadanti vipaścitaḥ | yathā yathā arthāś -bhāva iti. atra api yathoktaṃ kṛtvā tathā eva, āhosvid anyathā iti. tat tu -dhiyaṃ prati | grāhya-lakṣaṇa-cintā iyam asvayam utthāpane hi bhāva-śaktir a-śaktir vā vāñchāvān bheda-a-bhedau tad-āśrayau ||179|| a-viśeṣād vyaktīnāṃ kṣetra-ādi-bhede ’pi ayaṃ na para-upakāra iti naś cintā api cetaś śaṅkita-pratibandhānāṃ saṃśayād asiddheḥ, kārakaḥ kasyacid āśu-siddher anyasya ca anyena vyavasāyaṃ smṛtiṃ viduḥ | tacna vastu-svabhāvāḥ, kiṃ tarhi sāmayikā rājaca. kathaṃ tā bhinna-dhī-grāhyāḥ samāś ||117|| vyavahāre ’pi tena ayam a-doṣa iti -ātmany a-sambhavāt. bhedo ’pi tena na evaṃ kathaṃ na gamayet. pramāṇa-antara-bādhā hy evaṃ syāt. sa eva asya vināśa iti saro rasa iti śrutau | na kārya-bheda iti nyāyyā. tatra api prasiddho loka-vādaś pravṛttir vācakānāṃ ca vācya-dṛṣṭi-kṛtā iti yadi iṣṭam aparaṃ kleśāt tat tapaḥ kleśa eva aindriyaṃ yad akṣāṇāṃ bhāva-abhāva-anurodhi kṣaṇam apy anapekṣatve bhāvo bhāvasya na iti -svabhāvo ’nubhavo bauddhāṃs tān samavaiti sva-bīja-prabhavā sva-bīja-prabhavair na | eka-arthatve ’pi buddhīnāṃ nānā-āśrayatā sa -pratyaya-arthatvān na akṣāṇāṃ vyarthatā iti eva ca kuto ’-bhinne ’-bhinna-arthatā iti ekasyāṃ na tīvraḥ syād aṅga-rūpa-ādy api iti | svabhāva-atikramo mā bhūd iti ced āhitaḥ sa | sarvaḥ samāna-rāgaḥ syād bhūta-atiśayato na na ca tāvatā a-janakāḥ. apy a-bhedo ’pi teṣu eva bhavati. na anyathā idantayā iti ghaṭaḥ, tatra api vyakti-tiro-dhānād iti ’yaṃ yasmāt tasya pramāṇatā | saṃskārāc vikāra-aṅgatā-pade dahana-sthiteḥ | an-agniś hetur ato ’nvayī | na anvayy a-vyatirekī hetur ato ’nvayī | na anvayy a-vyatirekī prāg upalambhaḥ paścāt saṃvedanasya iti -arthayor virodhād virodha-sambhava iti sadṛśa-a-sadṛśa-ātmanoḥ ||176|| bhāvāś eva niyama-kāraṇa-abhāvād ayuktam iti śaktam eva tat | atha a-śaktaṃ kadācic eva a-saṃsṛṣṭa-bhedaṃ kiṃ na pratyeti iti lakṣita-lakṣaṇa-arthaṃ jāti-codanā iti iṣṭa-siddhis tasya vidhāna-apekṣatvād iti -jñāna-kālikaḥ | sahakāri bhaved artha iti tasya niṣetsyamānatvāt. janya-janaka-bhāvāś -mātram a-pramāṇam. bhāve kiṃ pramāṇam iti -mātram a-pramāṇam. bhāve kiṃ pramāṇam iti

cintitaḥ | kalpanā-āropitā sā syāt kathaṃ vā acintitam | anitya-ādeś ca caitanyaṃ maraṇāt tvagcintitam | anyonya-an-upakārāc ca na sambandhī ca cintitam || tulyaṃ nāśe ’pi cec chabda-ghaṭacintitam etad yathā na teṣu sambhavati. tat kim cintyate kathaṃ teṣv api iti. cintitam etad yathā cintyate. tasmād vastuto yad yena vyāptam acintyate, yasmān na an-upakārako viṣayo cintyate hy atra pratibaddhaḥ phala-udayaḥ ||210|| cintyate hy atra pratibaddhaḥ phala-udayaḥ ||57|| cintyatvāt. tathā bhedasya api iti cet. tena eva cintyatvāt. tasya sva-sādhya-an-uparodhe ’pi cintyatvāt sva-sādhye guṇa-doṣayoḥ || cintyatvād dhetu-pratyaya-sāmarthyasya a-sarvacintyatvād dhetu-pratyaya-sāmarthyasya a-sarvacintyante viśīryante tathā tathā || kiṃ syāt sā cintyam eva, kiṃ te yathā-lakṣita-prabhedās tathā cintyamānam iha atiprasajyata iti na pratanyate. cintyā yogināṃ gatiḥ || tatra sūkṣma-ādi-bhāvena cintyeta, na ca tad yuktam. puruṣais teṣāṃ niyoge cintyete sva-ātmanā bhedo vyāvṛttyā ca samānatā | cira-śīghra-praśamana-ādayo viśeṣā guṇaciram | su-ukta-abhyāsa-vivardhita-vyasanam ity ciram a-dṛṣṭānām api punaḥ pratibhā-utpatticirād aparasya vrata-caraṇa-ādy-apekṣaṇāt. cihna-apekṣaṇān no cet smṛtir na vyabhicārataḥ || cihna-ādi-vat. yaś ca sāmayikaḥ sa svabhāvacet (108abʼ) nanu samānā iti grahaṇād eva āsv acet (118abʼ) na vai vastu-sat-sāmānya-vādinā cet (168a) na vai sarva-ākāra-a-vyatirekaṃ brūmo cet (19c) atha api syād ubhaya-vyavacchede cet (270ʼabʼ) yadi sa eva artho ’gni-janmā cet (301abc) na hi saro rasa ity-ādi-padeṣu cet (319a) pratipatti-hetuḥ. tatra ko ’tīndriyacet | (337ab) syād etat – kāryam eva vacanaṃ cet | tat karma-phalam ity asmān na śakteḥ cet | tat-tulyaṃ vikriyā-vac cet sā eva iyaṃ kiṃ cet | bhāvo hi sa tathābhūto ’bhāve bhāvas tathā cet | muktvā adhyakṣa-smṛta-ākārāṃ saṃvittiṃ cet | vipakṣair bādhyate cet te prayāty atyantacet | śrotṛ-ādi-cittāni idānīṃ bhinna-arthāni iti cet | sā eva eka-rūpāc chabda-āder bhinna-ābhāsā cet || an-artha-antara-hetutve ’py a-paryāyāḥ cet || na sarveṣām anekāntān na ca apy a-niyato cet || punar yatnam apekṣeta yadi syād a-sthiracet || bhūtānāṃ prāṇitā-a-bhede ’py ayaṃ bhedo cet ||170|| syād etat – satyaṃ viśeṣā janakāḥ, cet ||9|| na hy ayaṃ gaur ity a-sannihite ’rthe cet, a-tādavasthyam anityatāṃ brūmaḥ, tādavasthyaṃ ced a-tādrūpye na tasya apy a-vyavasthiteḥ || ced a-dhūmo ’sau sa-dhūmaś cet sa-pāvakaḥ || ced a-nairātmyaṃ na sa-ātmakam || yan ced a-nairātmyaṃ na sa-ātmakam ||83|| iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ cet, a-pramāṇa-yoge tu ubhayor dharmiṇi saṃśayaḥ. ced a-bhinnena ātmanā sva-ātma-bhūtena bhedinas cet. a-vitatha-vyakti-niyame kiṃ kāraṇam. tasmād ced a-śaktaṃ sarvadā eva tat || tasya śaktir acet. a-śaktir eṣā vikalpānām a-vidyā-prabhavāt. cet. a-śabda-codite saty api sambandhe kathaṃ cet. a-sāmarthyam apekṣaṇe ||293|| yadi mantrā ced akṣa-cetasaḥ || asataḥ prāg a-sāmarthyāt cet. agner iti kim. kāṣṭhād eva bhāvāt. tadcet. ata eva saṃśayo ’stu, bhaved vā pramāṇam ity cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity

cet V3_11405 V2_06807 V1_03201 PV_03204 SV_14220 SV_16604 VN_01207 SV_04320 SV_03707 SV_15817 SV_12906 SV_01417 V2_09706 PV_03112 V3_09308 PV_03017 V3_11809 PV_04044 HB_01703 VN_02018 SV_11311 SV_14521 V1_02312 PV_03277 V1_02603 SV_11320 VN_03307 V1_03414 V1_01513 PV_03318 PV_04067 SV_14416 V3_02311 SV_15910 PV_03087 V3_03703 SV_04718 V3_02307 PV_03525 SV_04820 PV_02226 SV_09926 V2_08201 SV_03119 VN_04205 VN_00611 PV_02063 V3_13701 PV_02120 V3_09204 PV_03200 SV_04706 SV_12502 HB_03104 PV_03295 PV_02082 PV_03511 V3_11001 V3_10904 SV_00904 SV_00912 V2_06609 SV_03624 SV_13808 V3_08101

cet

650

-upakārāś cakṣur-ādayaḥ para-upakāriṇaś -antara-vat. tena eva kasmād upakriyata iti -kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti dhiyām eva bhāvānāṃ viśva-rūpatā | tac eva bhāvāt. tad-apekṣād utpatter a-doṣa iti sva-viṣaye ’py āgamam apekṣya eva sādhakāś na tasya anvayaḥ. tayor a-bhedād a-doṣa iti ekasya dvābhyām abhidhānād a-doṣa iti na syāt. dvayasya paraspara-sahitatā iti iti tayoḥ pratyayād vaktṛ-śrotṛ-bheda iti -vad varṇa-vibhāga-vac ca pratibhāti iti viruddhāvyabhicāry a-vacanam iti ’bhāvāt. viruddhāvyabhicāry-a-vacanam iti eva anityatā na kim | ṣaṣṭhy-ādy-ayogād iti prāg anya-dharmaṇo ’-vyaktir anityatā iti -ādi-matir matā | artha-sāmarthya-dṛṣṭeś prāṇa-ādy-abhāvena vyāptāḥ. ghaṭa-ādayaś guṇatā-kṣateḥ | hetur viruddho ’-prakṛter no ca iti. sahitas tat-svabhāvo na kevala iti -ghoṣaṇe ’rtha-antara-gamanāt parājaya iti sa hi sambandho yato ’rtha-pratītiḥ. sa svato ’pi bhāve ’bhāvasya vikalpaś apy ātma-a-pracyuteś caitanyasya katham iti tv anyad antarā || saṃsargād a-vibhāgaś buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś yogyatā, kārya-karaṇa-yogyatā-vat. sā iha pratijñayā hetor ity asti bheda iti avayavasya āvaraṇam, na avayavina iti buddher liṅgam, kiṃ tarhi indriya-arthāv iti || kriyā-karaṇayor aikya-virodha iti || sambandhas tena tatra eva bādhanād asti bhāva-nāśayoḥ | saha-bhāva-prasaṅgaś sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś te (299cʼ) ’pi tathā syus tad-arthā tat | na astitvaṃ kena gamyeta virodhāc -pratidvandvinaḥ prāmāṇyād a-doṣa iti na śabdaḥ prayujyate. tadvad-doṣasya sāmyāc bhavaty eva anya-kṛte ’pi pratijñā-doṣa iti yadi | niyamaḥ sa kutaḥ paścād buddheś tu kathayadbhir jātir uktā, vyavacchedo ’sti na dvayos tataḥ | duḥkha-bhāvanayā syāc bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti svārtha-pratipattir yat tan-niścayanam. tac -a-viśeṣāt. na, tasya iha a-prastāvād iti tan-nimittānān tatra samavāyād iti sad-asator na āśrayaḥ sthiti-kāraṇam | sataś kenacil leśena āsv eva antar-bhavanti iti -tāpa-vat | svabhāva-atikramo mā bhūd iti maraṇa-śabda-pravṛtteḥ siddham eva iti vā dṛśyate katham | citraṃ tad ekam iti kiṃ tatra anyena vyavadhinā. ānantyāc iti cet. ukta-uttaram etat. a-darśanād iti pratīyāt. tasya eva kevalasya darśanād iti akṣāṇy api ity ayam || pāramparyeṇa hetuś sa janma adhigacchati || gaty-āgatī na dṛṣṭe | dṛṣṭā tad-vedanaṃ kena tasya apy anyena na, karuṇayā api vṛtteḥ. sā eva rāga iti -kāmatā-sāmānya-hetutvāt. sā eva rāga iti -kāmatā-sāmānya-hetutvāt. sā eva rāga iti na, karuṇayā api vṛtteḥ. sā eva rāga iti āptaḥ, tat-praṇīta āgamo ’visaṃvādī iti vastv-a-bhedād anyatra eka-vacanam iti tatra dṛṣṭa-virodhād a-sādhanatvam iti kevalatvād a-vyatirekatayā anvayasya iti

cet, atra api saṃhata-upakāriṇa eva iti kaḥ cet, atra vastu-svabhāvair uttaraṃ vācyam, ya cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate. ced an-aṅgaṃ kena iyaṃ siddhā bheda-vyavasthitiḥ | cet. an-atiśaya-lābhinaḥ kā apekṣā. lābhe vā cet. an-āgamād dhūma-āder agny-ādi-pratyayo na cet, an-uttaraṃ bata, doṣa-saṅkaṭam atra-bhavān cet, an-upakāriṇi pāratantrya-ayogād an-upādhiḥ, cet. an-upakārya-upakārakayoḥ kaḥ sahāyī-bhāvaḥ. cet. an-upakārya-upakārakād bhrānti-mātrāt tadcet. anukramavatā vyañjakena a-kramasya vyaktiḥ cet. anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca ced antayoḥ sa kathaṃ bhavet || sattācet, anya-dharmā ca prāg a-pracyuta-ātmā iti ca ced anyat prāptam an-arthakam || a-pravṛttir acet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. ced anyatra sā samā || atha atra dharmī prakṛtas cet, anyas tarhi kevalaḥ, anyaḥ sahitaḥ, svabhāva cet, anyasya apy a-jijñāsitasya kiṃ na bhavati. ced apauruṣeyo na ayaṃ samayam apekṣeta. aced ayaṃ samaḥ | (277ab) nanv a-para-bhāvitve ’pi cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ ced ayo-golaka-vahni-vat | bheda-a-bhedaced ayo-golaka-vahni-vat | vibhaktāv api cetanāced artha-antaraṃ kiṃ śabdasya iti sambandho cet, artha-virodhe hi hetu-pratijñayor bādhyacet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asya cet, avyabhicārī hetuḥ. mana iti cet, tad api ced asat | dharma-bheda-abhyupagamād vastv-aced asat | hetoḥ sarvasya cintyatvāt sva-sādhye ced asato nityatā kutaḥ ||274|| syād etat – cet, asiddha-hetv-abhidhānam api pratijñā syāt. ced asiddhaṃ kalpanā-anvayāt ||299|| na brūmaḥ ced asāv api || siddhaḥ kena a-saha-sthānād iti cet, asti nāma īdṛśasya viniścaye sambhavo na ced astu jātir alaṃ parā ||95|| syād etat – anya cet, astu, viṣaya-antare ’pi kiṃ na bhavati. ced astu sammatam || na grāhyatā anyā jananāj ced asya nanv etāvat prayojanam | śabdānām iti ced ahi-daṣṭa-aṅga-hāni-vat || ātmīya-buddhicet. ākasmikī tarhi sattā iti. na iyaṃ kasyacit cet, ākasmikī tarhi sattā iti na iyaṃ kasyacit ced ākāra-antara-vad a-niścitaṃ kathaṃ tair cet, āyātam iha yo nirarthakaṃ bravīti, tasya cet, āyāse vata ayaṃ tapasvī padārthaḥ patito ced āśrayo na asyāḥ sthātur a-vyatirekataḥ || cet, āsām api parasparam eṣa prasaṅga ity ekam ced āhitaḥ sa cet || punar yatnam apekṣeta yadi cet, icchātaḥ śabdāḥ pravartante. na tad-vaśād ced idaṃ citrataraṃ tataḥ || na ekaṃ svabhāvaṃ ced idaṃ samam ||94|| syād etat – ānantyād cet. idam api prativyūḍham. na apy a-darśanacet, idam eva asmābhir ucyamānaṃ kim atraced indriya-jñāna-gocare | vicāryamāṇe prastāvo ced indriyāṇām a-pāṭavāt | a-dṛṣṭir mandaced imām || mālāṃ jñāna-vidāṃ ko ’yaṃ janayaty cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīyacet. iṣṭatvān na kiñcid bādhitaṃ syāt. nityacet. iṣṭam, a-viparyāsa-samudbhavān na doṣaḥ. cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo cet. iha apy astu. tad ayaṃ nir-vastuko niyamaḥ cet. iha api virodha-abhāvaḥ kena siddhaḥ. yāvat cet, iha tarhi bhavatv a-sparśatvān nitya iti. na,

cet V3_08102 PV_04070 SV_12501 V3_12508 SV_07503 SV_06719 V3_09906 V3_04804 SV_04711 HB_01206 V3_01005 V3_00203 SV_07921 PV_03093 PV_02033 SV_15513 SV_10509 V2_05912 VN_05712 V3_08105 VN_05802 VN_00514 PV_03453 VN_06714 SV_15504 SV_13820 SV_12017 SV_15811 V3_08802 V3_11310 V3_03402 PV_04218 V3_10110 SV_16602 SV_01626 V3_04207 SV_03926 V1_00608 SV_05518 SV_05407 SV_09609 V3_07607 SV_01306 V2_09602 VN_01118 SV_13703 HB_03103 SV_08017 V3_00208 SV_13111 V1_02407 V3_09311 PV_03113 PV_03025 SV_14218 HB_01512 PV_02046 VN_00710 SV_03705 SV_07206 V3_12311 SV_08109 VN_03814 HB_03601 V3_02404

cet

651

iti. na, atra apy anvayasya a-prādhānyād iti -vādaḥ prasajyate || uktayoḥ sādhanatvena no sambhavāt. idānīntanānām adhyayanād iti -viṣaya-upadarśanīnāṃ vibhaktīnām ayogād iti a-śakyatvāt. samavāyo ’bhivyaktir iti prayojana-abhāvād eva a-pravartanam iti -bheda-asiddheḥ sarvatra eṣa doṣas tulya iti ’n-adhikaraṇatvād asattvaṃ sattvaṃ vā iti -sambandhini karaṇāt tatra api kṛta eva iti kulāla-mṛt-piṇḍayor upayoga-viṣaya iti viṣaya-khyāpanād eva sāmarthyam iti vacana-viśeṣasya prāmāṇyād a-doṣa iti a-tad-ākāra-viśeṣavatī ca na syād iti yad yukti-saṃvidau | tādṛśo ’nupalabdheś iṣṭaṃ tu paśyatu | pramāṇaṃ dūra-darśī -avasānam. asti viśeṣaḥ pramāṇa-saṃvāda iti tāvad upalabdhy-abhāvaḥ kathaṃ siddha iti sā eva tāvad anupalabdhiḥ kathaṃ siddhā iti pratipadyeta ity asti viṣayo ’pratibhāyā iti na bhavati, sarvato vipakṣād a-vyāvṛtter iti punar uttara-ajñānam apratibhāyā viṣaya iti abhāvāt. sarva-sāmarthya-viveko nimittam iti -vidau gṛhṇāti tān punaḥ | na adhyakṣam iti ayam eva doṣo ’nena prakaraṇena ucyata iti -siddhiḥ. artha-pratīter na an-arthakā iti siddhy-ayogāt. vyāpi-nityatvād upalambha iti garbhaṃ ca kāṇādāḥ. teṣāṃ sa mithyā-vāda iti -buddhiḥ śrotur na vaktur iti viśeṣa iti vyākhyāte. pāta-pratibandhāt sthāpaka iti -vad dhetur apy evaṃ kiṃ na bhinna iti sarva-vastuṣu śāstraṃ bādhakam eva iti | na tasya vyabhicāritvād vyatireke ’pi -lakṣaṇatvāt. tena eva niścayaḥ kriyata iti anyato ’py atīndriyeṣv a-pratipattir iti tathā eva upalabhyeta viśeṣa-abhāvāt. anyac viśeṣa-abhāvāt. viśeṣe ca uktam. anyac -nimittam ekaṃ sāmānyaṃ na sarvam iti iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś na samāna iti. tad eva tāsāṃ sāmyam iti samarthā vyaktayo vijñāne pratibhāsanād iti kim idānīṃ vidhi-viṣayo ’stu. tad api na iti kim idānīṃ vidhi-viṣayo ’stu. tad api na iti -āder a-nivṛttiḥ. abhyupagamāt siddham iti -āder a-nivṛttiḥ. abhyupagamāt siddham iti ca śaktiḥ, kim eko bhāva āhosvin nānā. ekaś eva tad anya-vaikalyān na upayuktam iti eva eka-darśanād anya-abhāva-pratītir iti vā nimittī-kṛtya tayoḥ pravṛttir iti siddhiḥ. tad-āgamavatas tat-siddham iti kiñcid ity ekānta eṣaḥ. a-śrutir vikalatvāc buddhir atiśayavatī na saṃvedanam iti ca. avasthā nivartate, na avasthātā iti na viśeṣaṇam | a-viśeṣaṇam eva syād antau -rūpaṃ yena a-para-āśrayam | siddhaṃ pṛthak ’gni-kṛtaḥ svabhāvo vināśo na sarva iti -ayogāt. anya-sahitaḥ karoti, na kevala iti siddhānto ’nugamyate | hetor vaikalyatas tac -eko rūpa-ādir eka-śabda-utthāpane śakta iti tat-saṃyoga-puruṣa-viśiṣṭā sattā nagaram iti asya iyaṃ sthitir ity a-pratītiḥ. jananaṃ eva prāṇa-ādaya ātmānaṃ gamayanti iti -prasaṅgāt. tasyāṃ tasya upayoga iti nigṛhīta eva hetvābhāsa-abhidhānād iti iti. bādhā-anupalambhe sāmarthyam iti puṣṇāti. śāstreṣv icchayā pravṛtty-artha iti

cet, iha tu balavān anvayo vyatirekaś ca durced īpsita-vādataḥ | nyāya-prāptaṃ na sādhyatvaṃ cet. ukta-uttaram etat. a-darśanād iti cet. idam cet, ukta-uttaram etat. tasmān na hetuḥ kaścid cet. ukta-uttaram etat. tasya samavāya-ayogād iti. cet. uktaṃ prayojanam. bhinneṣv ekasmāt pratītir cet, uktam atra – bhāvānāṃ vyāvṛtti-samāśrayacet, uktam atra – yathā asati niṣedhaḥ, acet. uktam atra – sambandhe ’py ekatra kṛtād cet, uktam atra. api ca yadi tat-saṃsthānaṃ cet, uktam atra. api ca vinā apy anena yāvān cet, uktam atra āgama-prāmāṇya-cintāyām. na apy cet. uktam atra yathā vyatireko viśeṣa-pratyayāś ced ucyatāṃ sā eva sādhanam || a-niścaya-karaṃ ced eta gṛdhrān upāsmahe || sādhanaṃ karuṇācet. etad uttaratra niṣetsyāmaḥ, na asty atyantacet. etad uttaratra vakṣyāmaḥ. anyatra apy cet, etad uttaratra vakṣyāmaḥ. sa ca ayam cet, evaṃ tarhy ananubhāṣaṇaṃ nir-viṣayam, cet, evaṃ tarhi yaḥ kṛtakaḥ so ’nitya eva iti cet, evaṃ tarhi viṣaya-uttara-ajñānayor api cet, evam etat tasya eva sarva-sāmarthya-vivekina ced eṣa kuto bhedaḥ samarthayoḥ || a-dṛṣṭa-ekacet, eṣa naimittikāṇāṃ viṣayaḥ, na lokaḥ śabdair cet. eṣa puruṣa-vyāpāraḥ syāt. artha-antaracet. ka idānīṃ ghaṭa-ādiṣu samāśvāsaḥ. teṣāṃ cet. ka idānīm evaṃ pauruṣeyo ’nyo ’pi. kumāracet. kaḥ punar upayogo vaktuḥ śrotari yena cet, kaḥ pratibandhaḥ. sa hi tasya pātacet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ cet katham || na a-sādhyād eva viśleṣas tasya cet, katham a-niścayān niścayaḥ. vyatireka-acet. katham atīndriyaś ca nāma pratyakṣa-ādicet katham anya-bhāve tad asti. upacāra-mātraṃ tu cet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu cet. katham anyato ’nyatra pratyaya-vṛttiḥ, tatcet, katham anyasya bhāve ’-sambaddhasya bhāvacet. katham anyonyasya sāmyam. tat-sambandhād iti cet. katham asiddha-upakārāṇāṃ pratibhāsa iti sa cet. katham idānīṃ na pratiṣedha-viṣayaḥ. vidhicet, katham idānīṃ na pratiṣedha-viṣayaḥ, vidhicet. katham idānīm ātma-siddhiḥ. parasya apy acet, katham idānīm ātma-siddhiḥ. parasya apy acet, katham idānīm idam ekatra a-vibhakta-ātmani cet. katham idānīm upayukta-an-upayuktayor acet, katham ekaṃ paśyann anyan na asti iti cet. karma api na asaj-jñāna-abhidhānayoḥ | (159ʼa cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa cet kasyacit sahakāriṇaḥ | (252ab) syād etat – cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ cet, kā iyam avasthā. yā iyam udaka-dhāraṇa-ādycet kārya-kāraṇe || a-sambandhān na bhāvasya prāg cet kāryatvaṃ hy apekṣā ity abhidhīyate || cet. kāṣṭhā iti kaḥ sambandhaḥ. āśraya-āśrayicet, kiṃ kevalasya sva-kārya-karaṇe ’-samarthaḥ cet kiṃ tad eva atra na uditam || tad-dhī-vad cet, kiṃ vai puruṣa-vṛtter anapekṣāḥ śabdān cet. kim asyā nir-atiśayāyā viśeṣaṇam, sattāyāś cet kim āśrayeṇa apekṣitena an-upakāriṇā. apekṣā cet, kim idānīṃ nairātmyād vyatirekasya phalam. cet kim idānīṃ śaktyā. śakty-upayogāya śaktycet, kim idānīm uttara-pratijñā-sannyāsa-apekṣayā, cet, kim upalambho bādhāṃ vyāpnoti, yena tancet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ

cet PV_02089 SV_12021 VN_04701 HB_02914 PV_03202 SV_14704 VN_04609 SV_06923 SV_07411 HB_03013 VN_01112 SV_14723 SV_15603 PV_03524 HB_01514 PV_03156 PV_03247 V1_01911 PV_02114 HB_01012 PV_02188 V1_01509 SV_11629 PV_03191 SV_02510 SV_05002 SV_11318 SV_11813 HB_03415 V3_09812 SV_09608 V3_07606 V3_09408 PV_03088 SV_04826 SV_04619 VN_01801 PV_03256 PV_03407 V1_00607 SV_07802 PV_03120 PV_02118 PV_02221 SV_07204 SV_10423 V2_07010 SV_04007 VN_02607 SV_05517 V3_04206 SV_01625 SV_01220 V2_09506 PV_03043 V3_01909 PV_02148 V1_01514 SV_10513 PV_03501 SV_02509 SV_04912 SV_16816 VN_01610 PV_02072

cet

652

prasaṅgo hema-sūtayoḥ | dṛśyaḥ saṃyoga iti api tulyam eva. tasya iṣṭatvād a-doṣa iti kaścic chabdaḥ. śiṣṭa-prayogaḥ saṃskāra iti tato ’nya-bhāvād abhāva-siddhir iti citra-paṭa-ādiṣu || tatra avayava-rūpaṃ svabhāva-a-pratibandho ’nyatvam iti saṃskṛta-śabda-vyutpatty-arthatvād iti syāt. tasya tatra samavāyād ādhāra iti indriya-sahakāritvāt kevalam a-samartham iti salila-abhāvaṃ pratipadyata iti nir-anvaya-upajanana-vināśa-upagamād iti evaṃ syāt. pratīyamānasya tad-upādānatā iti mantro na anyat kiñcit. tat-kramo mantra iti yoga-mātra-jānāṃ sakṛd bhavet || ekā eva -karaṇe samarthā api na sarvadā kurvanti iti saṃyogas tan-mālā kiṃ nu tad bhavet || jātiś saha || bhinna-kālaṃ kathaṃ grāhyam iti viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti syāc charīre cetasaḥ sthitiḥ | kevalasya iti te ’ntyāḥ samarthāḥ kiṃ na janayanti iti sva-mataṃ svayam | janmanā saha-bhāvaś asiddhes taj-jñāne ’numānād anveti iti sambandhasya ca āśrayāt, tena āśraya iti rūpaṃ ca pratītya udeti netra-dhīḥ || sākṣāc iti kutaḥ. nir-bīja-bhrānty-ayogād iti nimitta-abhāvād vibhramo ’yukta iti samayaḥ samartha iti yogyatā tat-sambandhaś apekṣeta. sampradāya-sahitasya liṅgatvam iti avinābhāvī hetur na sādhya-dharmiṇy eva iti -bhāva-siddheḥ. anvaya-a-dṛṣṭer asiddhir iti abhāvād na pratiṣedha-viṣayatā iti upākhyasya abhāvād a-pratiṣedha-viṣayatā iti bhede krama-abhivyakti-virodhād aikyam iti asāv api || siddhaḥ kena a-saha-sthānād iti iṣyete, vyāvṛtter a-vastutvena a-sādhanatvāc a-niyata-sambandhatvāt tatra na iti kevalasya a-sāmarthyād a-sādhanatvam iti tat-saṃvittiḥ krama-grahe | tal-lāghavāc a-vyaktaṃ na yujyate | tat syād āloka-bhedāc pratyakṣasya, kiṃ tarhy artha-darśanād iti sarvatra sarvadā sarva-ākāra-sthita-ātmā iti asya kiṃ punaḥ || vismṛtatvād a-doṣaś -janma prasaṅgaḥ pūrva-vad bhavet | cittāc sneha-apagama-kāraṇam | snehaḥ sa-doṣa iti kaḥ pratibandha iti vācyam. sthiti-karaṇaṃ yena evaṃ syāt. anupalabdher eva iti atra kā pramā ||36|| prasiddho loka-vādaś -adhyavasāyāt tathā-bhrāntyā vyavahāra iti saṃśayitaḥ syāt. jāḍyāt pratipadyeta api iti tad eva iti. dvayasya grahaṇād a-doṣa iti sa eva bhāva uta anyad eva kiñcit. sa eva sa eva bhāvaḥ, uta anyad eva kiñcit. sa eva -kṛta-viṣaye ’bhāvāt. kadācid bhaved iti -kṛta-viṣaye ’bhāvāt. kadācid bhaved iti eva asmin sāmānye ’-vastu-lakṣaṇam | kāryaṃ dhetur viruddhaḥ syāt. a-prakaraṇān na iti vāta-ādi-dharmaḥ prakṛti-saṅkarāt | a-doṣaś -arthāv iti cet, avyabhicārī hetuḥ. mana iti -arthasya api smṛty-artho dṛṣṭānta iti cet sa kuto mataḥ || yugapad buddhy-a-dṛṣṭeś iti bhūta-vat. tad-darśinyāḥ sā bhrāntir iti chliṣṭa-ābhāsā buddhiḥ pravartayati iti -a-vicchedād āgatam, tato ’rtha-siddhir iti -arthakriyā vā. vyakter a-prādur-bhāvād iti na vināśaḥ kadācana || svayaṃ vinaśvara-ātmā

cet kuto ’dṛśya-āśraye gatiḥ || rasa-rūpa-ādicet. kuto ’sya iyam iṣṭir a-pramāṇikā prāg āsīt. cet, ke śiṣṭāḥ. ye vidita-vedyatā-ādi-guṇa-yuktāḥ. cet, kena kasya virodhaḥ. anya-bhāvena cet kevalaṃ dṛśyate tathā | nīla-ādīni nirasya cet. ko ’yaṃ pratibandho nāma yena sa ca na syāt. cet, ko ’yaṃ śabdānāṃ saṃskāraḥ. na hy eṣāṃ cet ko ’yaṃ samavāyo nāma. a-pṛthak-siddhānām cet. ko ’yam an-ādheya-atiśayasya sahakāra-arthaḥ. cet, ko ’yam anupalambho nāma. yadi salilacet, ko ’yam anvayo nāma bhāvasya janma-vināśayoḥ. cet. ko ’yam upādāna-arthaḥ. na kārya-kāraṇacet. kramasya artha-antaratvaṃ ca pūrvam eva cet kriyā ekasmāt kiṃ dīpo ’neka-darśanaḥ | cet, krīḍana-śīlo devānāṃ-priyaḥ sukha-edhitaḥ ced geha eko ’pi mālā ity ucyeta vṛkṣa-vat | mālā ced grāhyatāṃ viduḥ | hetutvam eva yukti-jñā ced grāhyatāṃ viduḥ | hetutvam eva yukti-jñā cec citta-santānaṃ sthiti-kāraṇam || tad-dhetucet, janayanty eva, na atra anyathā-bhāvaḥ, cej jātānāṃ rāga-darśanāt || sabhāga-jāteḥ prāk cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena cet. jñāna-utpādana-hetūnāṃ sambandhāt cej jñāna-janane samartho viṣayo ’kṣa-vat | atha cet. ta eva tad-eka-kāryā bījam, saṅkhyā-saṃyogacet. ta eva bhāvās tad-eka-artha-kāriṇo ’nubhavacet. tat kiṃ vai śabdaḥ sambandho ’stu. samarthaṃ cet. tat kim anayā paramparayā. sa eva sampradāya cet, tat kim ayaṃ tapasvī ṣaṇḍham udvāhya putraṃ cet, tat kim idānīṃ dharmī dharmy-antare ’nvayīcet. tat kim idānīṃ vidhi-viṣayo ’stu. tad api na cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na cet, tat kim idānīm a-krama-abhivyakter ghaṭacet tat kuto matam | dṛśyasya darśana-abhāvād iti cet, tat tulyaṃ jāteḥ, tadvataḥ sādhanād a-doṣa cet. tat tulyaṃ jātāv api, vyaktīnām apāye cet, tat tulyaṃ pakṣa-dharma-vacanasya api iti cet tat-tulyam ity a-saṃvedanaṃ na kim || na ca cet tat pidhāna-a-pidhānayoḥ || tulyā dṛṣṭir acet, tat punar artha-darśanam artha-bhāvo jñānacet. tat-svabhāva-darśana-āśrayaḥ pratyayaḥ cet tata eva a-nidarśanam | dṛṣṭe tad-bhāvacet tata eva astu janma deha-antarasya ca || cet tataḥ kiṃ tasya varjanam || a-dūṣite ’sya cet tatra api tulyaḥ prasaṅgo ’navasthā ca. tata cet. tatra katham a-dṛṣṭāntikā asattā-siddhiḥ, sa cet tatra ko ’tīndriya-artha-dṛk | aneka-artheṣu cet. tatra tathā-jñāna-utpatteḥ kiṃ nibandhanam cet, tathā api kiṃ sāmānyasya upadarśanena. evam cet. tathā api tad iha iti syāt. na samāna iti. cet, tathā eva upalabhyeta, viśeṣa-abhāvāt. cet tathā eva upalabhyeta viśeṣa-abhāvāt. anyac cet. tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy cet tad anekaṃ syān naśvaraṃ ca na tan matam || cet, tad anyatra api samānam. na, atra dharmiṇaḥ cet tad-anyo ’pi dharmaḥ kiṃ tasya na īkṣyate || cet, tad api pūrvakam eva anantara-vijñāna-hetuṃ cet. tad itaratra api samānam. so ’yam anyatra cet tad eva idaṃ vicāryate | tāsāṃ samāna-jātīye cet. tad-darśinī iti kutaḥ. nir-bīja-bhrāntycet. tadā na jātir na tadvān ekasya api svabhāvacet. tasya api śabda-ātmakatve tulyaḥ cet, tasya eva tad-arthakriyā-ādi-bhāve ghaṭatvāt, cet tasya kaḥ sthāpakaḥ paraḥ | svayaṃ na naśvara

cet PV_02072 PV_02070 PV_02242 PV_03399 PV_04021 HB_01414 VN_01117 SV_12602 SV_07202 PV_02149 SV_04827 PV_02066 V3_10805 V3_10802 PV_02225 PV_02129 SV_07616 HB_00706 SV_14008 SV_01201 V2_09313 V3_07609 PV_04061 SV_14321 PV_04081 PV_04018 PV_04244 V3_12307 HB_02307 SV_04903 HB_02405 V3_11803 VN_04807 PV_02105 PV_02172 SV_16930 V2_07908 V3_02504 V2_05109 V3_01610 VN_00303 VN_05021 V1_01204 PV_04037 V2_05007 SV_00208 HB_00203 V3_04401 PV_03436 PV_02034 V3_12105 PV_02237 PV_03429 SV_11419 V1_01908 PV_04209 V3_11106 V3_11904 V3_05209 SV_13110 SV_00911 V3_11001 V2_05903 SV_08721 SV_11914

cet

653

kaḥ sthāpakaḥ paraḥ | svayaṃ na naśvara-ātmā nirastam an-apāśrayāt || parato bhāva-nāśaś kva idānīṃ sa virajyate | sa-doṣatā api bhaven manaḥ | sarvaṃ tad-artham arthāc a-sambhavāt | viṣaya-khyāpanād eva siddhau syuḥ. tataś ca eko ’pi kvacij janayed iti -vibhāgaḥ. tā avasthā atiśayavatya iti bhavatu sarveṣām apauruṣeyatvam iti sā sāmānyād anyā vā syād an-anyā vā. sā anyā sama-rāga-prasaṅgataḥ | rūpa-ādi-vad a-doṣaś tulyaṃ jāteḥ, tadvataḥ sādhanād a-doṣa iti sthiti-hetunā | yathā jala-āder ādhāra iti api. tad-abhāvād an-anya-upanaya iti dṛṣṭa-viruddhasya an-upanaya iti ātmani | na tair vinā duḥkha-hetur ātmā -bīja-prabhavair na cet | vipakṣair bādhyate syāt. tad-abhiprāyād eva sāmānyaṃ kiṃ na iti upayoga-abhāvāt. viṣaya-upadarśanam upayogaś cintyatvāt. tathā bhedasya api iti nivartyeta. smṛtir vācā ādarśane kriyata iti smṛtir vācā a-darśane kriyata iti tan na an-upākhyeṣv a-mūrtatva-ādikam iti śāstra-bādhanaḥ || bādhakasya abhidhānāc -a-punar-bhavaḥ | yathā atra apy evam iti -ukte ’pi kiñcit pakṣe virudhyate || kuryāc tad-a-śakta-uktir īritā | śaktis tasya api -ādir na sapakṣataḥ || sapakṣa-a-vyatirekī prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī svabhāva iti na anvaya-vyatireka-siddhir iti na eva asti, vastu-utpatter a-bhrāntir iti iti kutaḥ. tathā ca na anvaya-vyatirekāv iti vyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir iti tata ānupūrvī-pratipattyā pratītir iti dhetor nitya-sannidheḥ || na aneka-hetur iti an-uṣṇo ’gniḥ kadācana | tathā iha api iti pramāṇayet. tatra a-virodhād abhyupagama iti upakāra eva syāt. an-ābhoge ’-sāmarthyam iti -a-vacane dharmiṇam eva sādhyaṃ kuryād iti eva ity avadhāraṇād dharmiṇy a-vṛttir iti na devadatta eva ity abhiprāyād a-doṣa iti sādhana-upakrame ’navasthā-prasaṅga iti na tatra kiñcic chalam. na a-viṣayatvād iti spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti ’py anityatā | viśiṣṭā dhvaninā anveti no ’-viśeṣaṇe vā na anumeya-dharmatā iti anyatra an-anuvṛtter asādhāraṇatā iti anyatra an-anuvṛtter asādhāraṇatā iti anyatra an-anuvṛtter asādhāraṇatā iti artha-vat tad-viniścayaḥ | tasmād a-doṣa iti buddher deha-saṃśrayāt | asiddho ’bhyāsa iti na nivṛttir ity a-sapakṣa eva na asti iti tad doṣān saṃvṛnoti ca | ātmany api virāgaś parasparam | buddhiḥ sa-rūpā tad-vic -parijñānāt. prakṛtyā eva vaidikā niyatā iti -a-tulya-kriyā-kālo na arthaḥ sahakārī iti -vinivṛtter ayogataḥ | tad-ātmā tat-prasūtaś -siddhiḥ. a-cetanā vyatireka-viṣaya iti sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na sva-viṣaya-jñānāni sakṛj janayeyuḥ. no na, parārthatvāt. na yukto vīta-rāgatvād iti parārthatvāt. na yuktaḥ, vīta-rāgatvād iti -pariṇāma-apekṣatvāt syād vyabhicāro ’pi iti iti vyāhatam etat. bhedo ’py asty a-kriyātaś -prasaṅgāt. krama-viśeṣeṇa vācakā varṇā iti

cet tasya kaḥ sthāpakaḥ paraḥ || buddhi-vyāpāracet tasya kiṃ sthiti-hetunā | sa vinaśyed vinā cet tasya tatra ātmany api sā samā || tatra acet tasya na asti tad-ābhatā || artha-āśrayeṇa cet tasya śaktatā || uktam atra vinā apy asmāt cet, tā aparāpara-pratyaya-yogena pratikṣaṇaṃ cet, tā avasthāḥ sā ca śaktiḥ, kim eko bhāva cet. tādṛśe ’pauruṣeyatve kaḥ siddhe ’pi guṇo cet tām eva sa āśrayaḥ karoti. sā ca acet tulyaṃ tatra api codanam || ādhipatyaṃ cet, tulyaṃ tad vyāvṛttimataḥ, a-vastu-grāhī ca cet tulyam atra ca || pratikṣaṇa-vināśe hi cet, tulyā vṛtti-tat-sandehābhyām abhāva-asiddhir cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa cet te ’pi tādṛśāḥ || nir-doṣaṃ dvayam apy evaṃ cet te prayāty atyanta-sa-ātmatām || tathā hi cet. tena avaśyaṃ hi tatra bhedo nāntarīyakatvād cet, tena eva tāvad darśitena ko ’rthaḥ. yadi cet. tena eva saṃśayo ’stu. na ca saṃśayitāt cet. darśanaṃ khalv a-pratīyamānam an-aṅgam iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchāced doṣo yadi vaden na saḥ | kiṃ na bādheta so ’ced dhantur na a-maraṇatvataḥ ||272|| vināśaced dharmiṇaṃ sādhyaṃ tataḥ kiṃ tan na śakyate | ced dhetu-vacanasya pravartanāt || tat-saṃśayena ced dhetur hetur ato ’nvayī | na anvayy aced dhetur hetur ato ’nvayī | na anvayy acet, na, a-kṣaṇikatve ’-vastutva-prasaṅgāt. cet, na, a-tat-pratibhāsinas tad-adhyavasāyāt, cet, na, a-tad-bhāvinaḥ sakṛd api tato ’bhāvāt. cet, na, a-pratibaddha-abhāvena an-upayogino cet, na a-pratīyamāna-sambandhebhya ānupūrvīcen na a-viśeṣāt kramād api | na eka-prāṇe ’py cen na agner auṣṇyād bheda-niṣedhataḥ || cet. na, atra apy atīndriye virodha-asiddheḥ, cet, na, an-ābhoga-a-sambhavāt, eka-dharmasya apy cet, na, anumānasya sāmānya-viṣayatvena eva gatacet, na, anya-niṣedha-arthatvāt. tatra vṛttau cet, na, anyatara-grahaṇena a-prasaṅgāt. tasmād cet. na, abhāva sādhanasya a-darśanasya acet, na ayaṃ gurur na śiṣya iti na yatnataḥ cet, na ayaṃ ghaṭa iti jñāne varṇacen na ayoga-vāraṇāt || dvividho hi vyavacchedo cet, na, ayoga-vyavacchedena viśeṣaṇāt. ayogaṃ cet. na, ayoga-vyavacchedena viśeṣaṇāt, yathā cet, na, ayoga-vyavacchedena viśeṣaṇāt, yathā cet, na, ayoga-vyavacchedena viśeṣaṇāt, yathā – cen na arthe ’py asty eṣa sarvadā || kasmād vā cen na āśraya-pratiṣedhataḥ || prāṇa-apānacet, na iti sā eva nivṛtter nivṛttir asataḥ cen na idānīṃ yo virajyate || tyajaty asau yathā cen na idānīṃ vit sarūpikā || svayaṃ so ’nubhavas cet. na upadeśam apekṣeran, na anyathā saṅketena cet, na, ubhayos tulya-kālatvāt. asataḥ prāg acen na etad ātma-upalambhane || tasya upalabdhāv cet, na evaṃ-vidhād vyatirekāt kāraṇa-śakticet, na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthyacet, na kadācit kasyacit kiñcid ity ekānta eṣaḥ. cen na kadācit kasyacit kiñcid ity ekānta eṣaḥ. a cet. na, karuṇayā api vṛtteḥ. sā eva rāga iti cet. cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet, cet, na, kārya-kāle ’bhāva-pratipatteḥ, anyacen na kuryuḥ sahakāriṇaḥ | (175ab) na vai sarvacet. na, kramasya an-artha-antaratvena a-

cet HB_00405 SV_01205 SV_08105 PV_02055 SV_07925 SV_14009 SV_00317 HB_02401 V2_08501 V1_01308 V2_06307 HB_01209 SV_11724 V3_11908 V1_03701 V2_06804 V2_08513 SV_02210 SV_13201 PV_02026 HB_01106 VN_03513 HB_02313 V1_00512 SV_11518 PV_04049 V3_02104 SV_05008 SV_11906 PV_03080 SV_07223 SV_14218 SV_12710 V1_02208 V1_02211 SV_08520 SV_14307 V3_06602 SV_12709 SV_11801 V1_02404 VN_02208 V3_04308 SV_00202 HB_00109 V1_03306 V2_05612 SV_00221 SV_16303 V3_02001 VN_03601 VN_02223 PV_03342 SV_11321 SV_12103 V2_08203 SV_04326 V3_02401 V3_10911 SV_00910 SV_00917 V3_11007 SV_08116 SV_16318 SV_05519

cet

654

uttareṣām a-prāmāṇya-prasaṅga iti na asti iti bhavati tad-arthaṃ vacanam iti -ādi-śabda-nimittaṃ na karma na sāmānyam iti -a-vinivṛtti-vat | tasya a-nivṛttir iti tat-karma jātir a-bhedād dhetur iti siddhiḥ. viveka-a-darśanād ekatvam iti aṃśena janya-janakatva-prasaṅga iti aṃśena janya-janakatva-prasaṅga iti aṃśena janya-janakatva-prasaṅga iti tena smṛtiḥ, na artha-darśanād iti antyasya avasthā-viśeṣasya avyabhicāra iti -ātmakaṃ prakṛtyā kiṃ kulālam apekṣanta iti -pratibhāse ’pi indriya-ādiṣv iva a-doṣa iti te ’pi buddhy-ādayo nairātmye na syur iti avabhāsinyaḥ kalpanā na indriya-buddhaya iti -viṣaya-vat paraspara-yogyatā niyāmikā iti dhetuḥ syāt. anya-hetukatvān na a-hetuka iti syāt. anya-hetukatvān na a-hetukatvam iti a-prāpta-grahaṇa-pakṣe ’-doṣa iti -indriya-saṃhatiḥ | buddher hetus tathā idaṃ samarthāḥ kiṃ na aparāparaṃ janayanti iti -doṣo dṛṣṭānta-virodhaś ca pratijñayā iti -bhāvaḥ, sarvathā janya-janaka-bhāvād iti -jātīyasya vyabhicāra-darśanād an-āśvāsa iti ca an-āśrayaḥ. jāter vācyatvād a-doṣa iti śāstram īkṣyate || vāda-tyāgas tadā syāc śāstram īkṣyate ||9|| vāda-tyāgas tadā syāc na syāt. abhūta-ākāra-samāropād bhrāntir iti mā bhūd a-śliṣṭena, śliṣṭena tu syād iti siddhe prasādhanāt | anyatra na anya-siddhiś vijñāna-utpādana-yogyatāṃ pratilabhate sa iti kaḥ sambandhaḥ. āśraya-āśrayi-sambandhaś a-viśeṣaḥ pratyabhijñānāt siddha iti -ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti -sāmyāt sukha-ādi-bheda-abhāva-prasaṅga iti anya-apohe ’py eṣa tulyaḥ prasaṅga iti kāṣṭha-darśanayor virodhaḥ. tat-parigrahataś tad-dhetūnām api tatra niyamād a-doṣa iti a-viśeṣe ’pi pada-vākya-antare ’bhāvād iti -apekṣaṇāt. tulyam indriya-ādiṣv api iti tādātmye ’-saṃvedanāḥ sukha-ādaya iti chala-vyavahāre ’pi vijigīṣūṇāṃ vāda iti pratyāsattyā sādhya-dharmi-siddhir iti pratyāsattyā sādhya-dharmi-siddhir iti pratyāsatteḥ sādhya-dharmi-siddhir iti -a-bhedāt kriyā-karaṇayor aikya-virodha iti tad-ātmatve sādhya-sādhana-bheda-abhāva iti tad-ātmatve sādhya-sādhana-bheda-abhāva iti -ātmanor vā prakṛtyā siddhy-asiddhī iti samānam. na, atra dharmiṇaḥ prakṛtatvād iti ativartate. ubhayathā api doṣo ’stv iti upahartavyam eva chala-ādi vijigīṣubhir iti syād anubhavo dvayoḥ | a-dṛṣṭa-āvaraṇān no iti sambandho vācyaḥ. yogyatā-upakāra iti kṛtakāś ca. tān yatnavanta upalabhanta iti vā. sā iyaṃ sattā a-pratibandhinī iti upādhi-tadvatoḥ saha-avasthānād a-doṣa iti sādhanatvena iṣṭasya pratikṣepād a-doṣa iti vyabhicārāt. prayojana-abhāvād a-vyāhāra iti vyabhicārāt. prayojana-abhāvād a-vyāhāra iti api niṣ-phala ārambho ’-viparyāsād iti api niṣ-phala ārambho viparyāsād iti eva tad bhavet | vyaktaṃ sattā-ādi-van no vinā api puruṣeṇa tad-upakārāt phalam iti katham anyonyasya sāmyam. tat-sambandhād iti

cet, na, kṣaṇa-viśeṣa-sādhya-artha-vāñchāyāṃ nānā cet. na ca na asti iti vacanāt tan na asty eva cen na ca śaktir an-anvayāt ||159|| na hi śaktir cen na cikitsā-prayogataḥ || a-punar-bhāvataḥ cet. na jātiḥ karma-saṃśrayāt ||157|| na hy artha cet. na, jñāna-paurvāparyeṇa sad-asattva-siddheḥ. cet. na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāt, cet, na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāt, cet, na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāl cet, na, tat-sambandhasya a-svābhāvikatvāt, cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antyacet, na, tataḥ paraspara-sambandha-yogyatācet. na, tato ’-pratipatti-prasaṅgāt, acet, na, tatra anyeṣām eva sāmarthya-darśanāt. cet, na, tatra apy a-riṣṭa-ādāv a-pratisandhānacet, na, tatra apy eka-pratiniyamasya taj-janmacet, na, tatra api tulyatvāt – tad-abhāve ’py cet. na, tatra api tulyatvāt. tad-abhāve ’py cet. na. tatra api yogya-deśa-sthiti-tāratamyacen na tatra api viśeṣataḥ || pṛthak pṛthag acet, na, tatra eva ekatra sāmarthyāt, tasya eva cet, na, tad api saṃśaya-hetutva-an-ativṛtteḥ. cet, na, tad-abhāve bhavatas tadutpatti-niyamacet, na, tad-rūpa-an-upalakṣaṇāt. svabhāvacet. na, tad-vacane prayojana-abhāvād iti cen na tadā an-abhyupāyataḥ | upāyo hy abhyupāye cen na tadā an-abhyupāyataḥ | upāyo hy abhyupāye cet. na tarhi sā tat-sāmānya-grāhiṇī. yam eva cet. na, tasya eva tābhyāṃ śleṣa-asiddheḥ, sa eva cen na tasya eva prasiddhitaḥ || yo hi bhāvo cen na tasya janyaḥ syāt. sā asya svabhāva-bhūtā cet. na, tasya niṣetsyamānatvāt. janya-janakacet. na, tasya vyabhicārād a-nidarśanatvāc ca. cet, na, tasya sāmarthya-a-darśanāt. tan-mātracet, na, tasyāḥ sāmagryā eva antara-viśeṣacet. na tulyaḥ. yato nivṛtter niḥ-svabhāvatvān na cen na tena an-āvaraṇaṃ yataḥ | (271ab) yadi tena cet, na, teṣāṃ sākalya-a-pratibandha-niyama-acet. na, teṣām a-viśeṣa-asiddheḥ. a-viśeṣaḥ cet. na, teṣām anyathā-anumānāt. jñānaṃ hi cet, na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam cet, na, dur-jana-vipratipatty-adhikāre satāṃ cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. cet. na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. tadcet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. tadcet, na, dharma-bheda-abhyupagamāt. a-bhinne ’pi cet, na, dharma-bheda-parikalpanāt. tathā ca āha cet. na, dharma-bheda-parikalpanād iti vakṣyāmaḥ. cet. na, dharma-viruddhānām api kraurya-steyacet, na, dharmi-prakrame ’pi vastu-pratibandhacet, na, na hetu-doṣasya prāk prasaṅgena cet, na, nakha-capeṭa-śastra-prahāra-ādīpanacen na nāma-artha-vaśā gatiḥ || tam aneka-ātmakaṃ cet. na, nityāyā nir-atiśayatvāt. tatra apy cet. na, niyama-abhāvāt. anyatra anupalambhasya cet, na niyamavatī syāt. tasmān na iyam ākasmikī cet. na, niṣpannasya pāratantrya-abhāvād ancet, na, nyāya-prāptasya sādhyasya vacanena cet, na, parārthatvāt. na yuktaḥ, vīta-rāgatvād cet. na, parārthatvāt. na yukto vīta-rāgatvād iti cet. na, parārthasya eva phalatvena iṣṭatvāt, cet, na, parārthasya eva phalatvena iṣṭatvāt, tal cen na paścād a-viśeṣataḥ ||160|| atha api cet. na, puruṣa-ākāra-svabhāva-caryā-adhimukticet. na, pratibaddhasya sambandha-ayogāt,

cet VN_04411 V2_04504 SV_17106 SV_06603 V1_03501 V2_09001 SV_02022 PV_02161 PV_04249 VN_01417 SV_01317 V2_09609 HB_01110 V1_01011 SV_01415 V2_09705 SV_04905 PV_02174 SV_13426 SV_13503 SV_13229 V2_05905 V2_07813 SV_09916 PV_03456 HB_01101 VN_01219 HB_01402 SV_03710 HB_02809 V2_06501 PV_04181 SV_09315 V3_07011 VN_06308 VN_03219 SV_00113 V3_04304 HB_00107 VN_05102 PV_04033 V3_01301 V3_01307 V3_01713 PV_02086 PV_03512 SV_14323 V3_02304 V3_04201 SP_00012 V3_12511 SV_12020 V3_09407 V3_10801 VN_04508 VN_01001 V1_00609 SV_15812 SV_09114 HB_02910 SV_03928 SV_14726 V1_03403 V1_01601 SV_09928

cet

655

nigrahasthānam. na, evam api siddher iti a-pṛthag-vacanaṃ śabdasya viśeṣa-abhāvād iti sandarśanena yuktā iti prasiddher anvaya iti syāt. sāmānyasya vṛttir na viśeṣasya iti a-dṛṣṭa-avayavasya asya a-pratipattir iti -dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś -dharma-adhyāsaḥ kāraṇa-bhedaś ca. tau āśraye | tiṣṭhaty a-vikale yāti tat-tulyaṃ -śakti-bhedād dhi vastūnāṃ viśva-rūpatā | sā -antaram, pṛthak-svabhāvena anupalabdher iti syāt. yathāyoga-vacanād a-nivārita eva iti syāt. yathāyoga-vacanād a-nivārita eva iti na kāraṇa-bhedāt kārya-bhedaḥ syād iti -abhisaṃskṛtam indriya-jñānaṃ pratyeti iti -virodha-darśanād an-āśvāsa-prasaṅga iti -virodha-darśanād an-āśvāsa-prasaṅga iti vyabhicārāc ca, bhrānter a-vastu-saṃvāda iti teṣāṃ bhūta-a-vibhāgataḥ || tat-tulyaṃ vākye vā apauruṣeyatā. varṇa-ānupūrvī vākyaṃ hi no vākyam. tad apauruṣeyaṃ sādhyam iti na śrūyeta. dhvanayaḥ kevalaṃ tatra śrūyante ’dhiṣṭhānāt sato ’py anupalabdhir iti vināśa-siddheḥ. janmi-svabhāvo nāśī iti vināśa-siddheḥ. janmi-svabhāvo nāśī iti teṣāṃ tad-udbhavam | na udeti duḥkham iti samartha-svabhāveṣu ko ’parasya upayoga iti bheda-a-bheda-lakṣaṇam, tena a-virodha iti pratyayeṣu parasparaṃ kaḥ sahakāra-artha iti arthe ’-bhinnā śaktir asti sā nimittam iti -viṣayi-bhāvaḥ śabda-artha-vat sambandha iti pratyakṣa-anumāna-āgamānām ekasya vṛttir iti -bhāveṣv asiddhitaḥ | sarvatra doṣas tulyaś -pravibhāgā draṣṭavyāḥ. sattā-svabhāvo hetuś ity uktam. tatra, sattā-svabhāvo hetuś eva, sarvasya sato doṣasya an-udbhāvanād iti vipratipatti-viṣayaś ca kiṃ na darśita iti -upacārāt. prayojana-abhāvād an-upacāra iti dharmī. prayojana-abhāvād an-upacāra iti -upacārāt. prayojana-abhāvād an-upacāra iti ucyata iti punar-vacane nigraha eva iti -kṛt || sādhanaṃ yad-vivādena nyastaṃ tac -dharma-an-anvaya eṣa doṣo na anyatra iti cet, yad-vivādena sādhanam upanyastaṃ tac -bhedena kalpane ’nityatāyām api tulyam iti pūrva-vat | a-viśeṣād aṇutvāc ca na gatiś janayaty anubandhinīm | pūrvā dhīḥ sā eva hantari hate ’pi tadvataḥ pratyujjīvati iti tatra eva bādhane bhavati, na anyatra iti -viṣāṇam, ko hi viśeṣo ’bhāva-a-viśeṣa iti na tāv eva kārya-kāraṇatā atra kim | bhedāc ity uktam. na abhāvasya kaścid dharma iti tatra prativahane ’bhyupeta-bādhā iti anukārād avasthā-bhede ’py a-bheda iti svasaṃviditena anena aparatra pariccheda iti pratipādaka-vyutpatty-artham anvākhyānam iti -nivṛtti-pravṛtti-bhedebhyo vyavasthā iti bhāva-niyamaḥ. darśanād bhāva-siddhir iti yena upādhir iṣyate. tataḥ śabda-śrutir iti na apy arthasya. sambandho niṣidhyata iti tādṛśe kevale pradeśe ’bhāva eva iti api prasaṅgaḥ. a-sāmānya-ātmakatvān na iti eva tan-nāntarīyakatā pratyāsattir iti avasāya-pratyayaḥ, te tasya anubhava iti utpatteḥ. tac ca asiddham. vyakto viṣaya iti vā. sā iyaṃ sattā a-pratibandhinī

cet, na prayoga-apeta-śabda-tulyatvāt. yathā gaur cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ cet. na, prāpteḥ pramāṇa-vṛtti-lakṣaṇatvāt. yat cet. na, bheda-abhāvāt. tad dhy eka-rūpaṃ cet, na, bheda-abhāvena sarvathā a-pratipatticen na bheda-siddhiḥ, na kasyacit kutaścid bheda cen na bhedakau, tadā na kasyacit kutaścid bheda cen na bhedataḥ || bhūta-cetanayor bhinnacen na bhedikā prāptam eka-rūpam idaṃ jagat || cet, na, muṣṭer aṅguli-viśeṣatvāt. aṅgulya eva hi cet. na, ya eva tu ubhaya-niścita-vācī ity-ādicet, na, ya eva tu ubhaya-niścita-vācī ity-ādicet, na, yathāsvaṃ svabhāva-bhedena tad-viśeṣacet, na, yathokta-a-grāhiṇas tathā-pratipattycet. na, yathokte ’-sambhavāt, sambhavinaś ca acet, na, yathokte ’bhāvāt. viruddhāvyabhicāry-acet, na, yathoktena eva vyabhicārāt, vitathacen na rāga-ādeḥ saha-utpatti-prasaṅgataḥ | cen na varṇānām a-bhedataḥ | (259ab) na arthacet. na. varṇānām ānupūrvyā a-bhedāt. na iyam cen na vācakāḥ | (256ab) na vai kalakale varṇacet, na, viṣaya-indriyayor ekasya dvayor vā ancet, na vai janma nāśi-svabhāvasya hetuḥ, na ca a cet. na vai janma nāśi-svabhāvasya hetur na ca aced na vai duḥkha-samudbhavaḥ || duḥkhasya cet, na vai bhāvānāṃ kācit prekṣā-pūrva-kāritā, cet, na vai mṛd-ātmani ghaṭasya prādur-bhāvaḥ, cet, na vai sarvatra atiśaya-utpādanaṃ saha-kriyā, cet. na, śakter vastu-rūpa-a-vyatirekāt, vyatireke cet, na, śabda-arthayos tat-pratipādana-abhiprāye cet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ cen na saṃvṛtyā viśeṣataḥ || paramārtha-vicāreṣu cen na sattā sādhyate katham | an-anvayo hi cen na sattā sādhyate katham | an-anvayo hi cet, na santa iti kṛtvā sarve doṣā avaśyaṃ cet, na, samāsa-nirdeśāt, evam api prayogacet. na, sarva-dharmi-dharma-pratiṣedha-arthatvāt. cet, na, sarva-dharmi-dharma-pratiṣedha-arthatvāt. cet, na, sarva-dharmi-dharma-pratiṣedha-arthatvād cet, na, sākṣiṇāṃ yatnena pratipādyatvāt, tad-acen na sādhyate | kiṃ sādhyam anyathā an-iṣṭaṃ cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭacen na sādhyam, kim idānīṃ sādhyam. tathā ca cet, na, siddhayā anityatayā tadvataḥ śabdasya cen na sidhyati || a-viśeṣo viśiṣṭānām cen na syāt sañcāro viṣaya-antare || tāṃ grāhyacet. na, hantus tad-ghāta-hetutvāt. na brūmo cet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye cet, na, hetoḥ svabhāva-bhedāt. a-tad-ātmatve ’pi cen nanv ayaṃ śabdo niyoktāraṃ samāśritaḥ || cet, nanv ayam eva asya dharma-viraho dharmaḥ. na cet. nanv idam eva abhyupagama-aṅgam iti kasya cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye cet, nanu goṇī-śabdād api loke pratītir dṛṣṭā. cet, nanu ta eva sarva-viṣayasya asadcet, nanu tad eva idaṃ paryanuyuktam – kim idaṃ cet. nanu tad eva idaṃ paryanuyujyate kathaṃ tata cet. nanu tan-niṣedhe ’pi tulyo doṣo niṣedhād cet, nanu tasya eva kaivalyam iti ghaṭa-viraha cet. nanu sa eva ayaṃ vicāryate. ko ’yaṃ sāmānyacet. nanu sā eva asati pratibandhe na yuktā ity cet, nanu sā eva tayoḥ pratyāsattir atra cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so cet. niyamavatī na syāt. tasmān na iyam ākasmikī

cen PV_03184 VN_04306 PV_03055 PV_04026 PV_03098 PV_03073 SV_15417 SV_14223 HB_02103 VN_02220 PV_03067 V1_02508 PV_04215 PV_03120 PV_04073 SV_09203 PV_03009 SV_13715 PV_03188 V3_12712 PV_03135 V3_02309 PV_03004 PV_02090 PV_03005 VN_00519 SV_05412 PV_03533 V3_04109 PV_03053 PV_03134 PV_03272 PV_03279 V1_02613 PV_02170 SV_02612 PV_03064 PV_03143 SV_05417 PV_03263 PV_03428 PV_03462 SV_15904 PV_02206 VN_06206 PV_04227 V2_05501 V3_12611 VN_01602 V3_01306 HB_03518 VN_04202 V3_09411 SV_06403 PV_03069 SV_13225 V3_12709 PV_03035 PV_02065 PV_04071 SV_05108 PV_02160 VN_01201 SV_05204 SV_05315

ced

656

-vikalpasya viśeṣa-adhigamaḥ katham || asti a-parikalpya vacanān nigraha-arha eva iti abhiniveśena dvitīyā bhrāntir iṣyate | gatiś prasajyate || siddha-ukteḥ sādhanatvāc gamako mataḥ | vyāpyasya sva-nivṛttiś tal-lopa āgataḥ | pretya-bhāva-vad akṣaiś nir-ātmano bhāvasya parāmarśād a-doṣa iti eva dṛśyeta. tata eva agneḥ pūrva-vināśa iti sa punar asya svabhāvo ’-kṣepa-kartṛ-dharmā satāṃ vādaḥ, ukta-nyāye tattva-arthī jāyeta indriya-jā matiḥ || abhāve vinivṛttiś saṃvit pratyakṣo buddhi-vivarta iti ādīnāṃ sa-ātmatvaṃ kiṃ na mīyate || an-iṣṭaṃ eva a-nidarśanam | dṛṣṭe tad-bhāva-siddhiś pramāṇena gṛhṇan kena nivāryate | niṣiddhaś hi śabdānāṃ na viṣayo yo na vitarkāṇām. te -arthakam | jñāna-rūpatayā arthatve sāmānye loke vyañjakaḥ siddhaḥ, dīpa-ādi-vat, sa vyākṣepa-sambhavāt || krameṇa ubhaya-hetuś aṅgī-kṛta-sambandhaṃ dravyam api na iti vā katham || alāta-dṛṣṭi-vad bhāva-pakṣaś ’bhidhānād iha eva bhavati, na anyatra iti sva-sāmānya-lakṣaṇe || a-śaktaṃ sarvam iti -ādi-yogaś ca viruddha upacārataḥ | iṣṭaś astu yathā tathā || sā asti sarvatra -vyavahāro viparyaye ca asad-vyavahāra iti a-viṣayatvam asatām upakāra-a-sāmarthyād iti | prakṛtyā eva iti gaditaṃ nānā-ekasmān na -viṣayaḥ. sa hi sandṛśya eva bhavati. sa -ādiṣu ca anyathā || bhāva-dharmatva-hāniś vicchinnaṃ darśanaṃ bhavet | iti ādy-ātmā iti gamyate || a-grāhya-grāhakatvāc buddhi-vedane | a-bhinna-ābhe vibhinne buddhi-vedane | a-bhinna-ābhe vibhinne -atiśaya-vat tad-bhāvāt tāni hāpayet || na an-avakāśā pramāṇa-antara-vṛttiḥ syāt. no -darśanāt | ekam eva a-prameyatvād asataś || mano ’-vyutpanna-saṅketam asti tena sa a-bhinna-pratibhāsā dhīr na bhinneṣv iti | na upādānaṃ viruddhasya tac ca ekam iti | prāptaṃ kā saṃvid anyā asti tādrūpyād iti na a-prasiddhasya liṅgatvaṃ vyaktir arthasya pāramparyeṇa taj-jatvāt tad-vyaktiḥ sā api parivartate || sātmye ’pi doṣa-bhāvaś āñjasena eva kiṃ na vyabhicārita iti -arthaḥ pralayaṃ gataḥ || deśa-kāla-niṣedhaś pralayaṃ gataḥ ||18|| deśa-kāla-niṣedhaś kaścit, sarveṣāṃ kathañcid bhāvād iti na asti, kathañcit sata eva bhāvād iti tad api na sādhyam an-uktatvād iti viśeṣa-abhāvāt. na bādhāyāṃ samartha iti eva kaścid arthaḥ, tan nirarthakam iṣṭam iti eka-ātmatva-vat. kāryatvād eva a-bheda iti īraṇāt ||128|| rūpaṃ hi paramārthaḥ. bhedaś tat kvacid vyabhicārataḥ | na āśvāsa iti laghu-vṛtteḥ sakṛc-chrutir bhrāntir iti kiñcic chaśasya bhinna-svabhāvaṃ viṣāṇam iti -dharmaḥ kathaṃ bhavet || upacārāt tad iṣṭaṃ -hetunā | ā nāśaka-āgamāt sthānaṃ tataś vacanād vinivartate || an-īpsitam a-sādhyaṃ -itarau, a-yogyāt. katham utpattir iti āśrayo ’yuktam anyathā | mada-ādi-śakter iva ’vasthā śaktir iti tena a-virodha iti na syād artha-antara-vat. eka-vastu-sahāyāś virodhinī iti sarvo ’yam ārambhaḥ. tāś

cen nir-vikalpaṃ ca kiñcit tat-tulya-hetukam | cet, nyāya-vādino jāḍyād uktam a-jānan kiṃ na cet para-rūpeṇa na ca bhrānteḥ pramāṇatā || cet parasya api na duṣyati | idānīṃ sādhyacet paricchinnā kathañcana || yad a-pramāṇatā cet paryāyeṇa pratīyate || tac ca na indriyacet. paryudāsena vastu-saṃsparśāt tad eva vastucet. pūrveṇa asya kaḥ sambandha iti sa eva cet, pṛthag-bhāva-sambhavāt, kevalo ’pi tathā syād cet pratipadyeta, tad-a-pratipattāv apy anyo na cet pratyakṣasya eva niścayaḥ | viruddhaṃ sā eva cet, pratyakṣo viṣaya-upabhogaḥ, tad-acet pramāṇaṃ hi sarva-iṣṭīnāṃ nibandhanam | bhāva cet pramāṇād anya-vastuni || tattva-ārope cet pramāṇena vācā kena pravartyate || pūrvam apy cet pravṛttāḥ ko vacanasya niṣeddhā. na hy acet prasajyate || tathā-iṣṭatvād a-doṣo ’rthacet prāk siddhaḥ syāt, samāna-jātīya-upādānacet prāg eva syād a-bhedataḥ | anyo ’kṣa-buddhicet, priyam anuṣṭhitam. yadi idam eva prathamam ced balavān mataḥ | anyatra api samānaṃ tad cet, bādhanīya-arthasya śāstrasya upagamād ced bīja-āder aṅkura-ādiṣu | dṛṣṭā śaktir matā sā ced buddhi-bhedo ’stu paṅktir dīrghā iti vā ced buddher na anvaya-vyatirekayoḥ | sāmānyacet, bhavati buddher yathokta-pratibhāsāyāḥ sadcet. bhavantu nāma tad-viṣayāṇi nir-viṣayāṇi. nir ced bhavet || na kiñcid ekam ekasmāt sāmagryāḥ ced bhaven madhya-avasthā-vad upalabhyeta. talced bhāva-grahaṇa-pūrvakam | taj-jñānam ity aced bhinna-jātīya-vikalpe ’nyasya vā katham || ced bhinna-jātīyayoḥ pumān | a-grāhakaḥ syāt ced bheda-a-bhedau kim āśrayau || tiras-kṛtānāṃ ced bheda-a-bhedau kim āśrayau ||27|| iti ced bhede ’pi rāga-ādi-hetu-tulya-ātmatā-a-kṣayaḥ ced bhrānti-nimittena saṃyojyeta guṇa-antaram | cen mataṃ ca naḥ || anekānto ’-prameyatve hy cen mataḥ | evam indriya-je ’pi syāc cheṣavac ca cen matam | (107ab) na brūmo ’nekam eka-kārya-kṛn cen matam || tad ajñānasya vijñānaṃ kena upādānacen matam || prāptaṃ saṃvedanaṃ sarva-sadṛśānāṃ cen matā || liṅgaṃ sā eva nanu jñānaṃ vyakto cen matiḥ | (299ab) na hi manasā dhyāyato ’pi cen mārgavan na a-vibhutvataḥ | viṣaya-grahaṇaṃ cet, yat kiñcid etat, santi hy evaṃ-prakārā api ced yathā asti sa niṣidhyate | na tathā na yathā ced yathā asti sa niṣidhyate | na tathā na yathā cet, yathā te na santi, sa prakāro ’bhāvaḥ. śaśacet, yathā na asti, sa prakāras tatra asan kathaṃ cet, yad-vivādena sādhanam upanyastaṃ tac cen na cet, yady evaṃ na a-nirṇīta-bādhā-a-sambhavaḥ cet, yasya kasyacid a-vādino ’pi hi nirarthakacet, yukto yadi pratibandhaḥ sidhyet. sa ca anced rūpaṃ syāt. tad-rūpaṃ vā syād a-tad-rūpaṃ vā. cel liṅgaṃ dur-dṛṣṭer etad īdṛśam || yataḥ cet. vaṃśa-ādi-svara-dhārāyāṃ gamaka-avayavacet, vayam apy etad eva brūmaḥ. yo vā sambandho ced vartamāna-ghaṭasya kā | pratyāsattir abhāvena ced vastu-dharmatā || nāśasya saty a-bādho ’sāv ced vādinā anyo ’py an-īpsitaḥ | dharmo ’-sādhyas cet, vikalpānām artha-pratibandha-niyama-abhāvāt. ced vinirbhāgo na vastunaḥ || śaktir arthacet, vismaraṇa-śīlo devānāṃ-priyaḥ prakaraṇaṃ na ced vyaktayo jñāna-kāraṇam ||101|| syād etat – ced vyaktayo bhinnā apy ekaṃ sāmānyam upakurvanti,

cet SV_07915 SV_08819 V1_00507 SV_05307 PV_03186 PV_04036 SV_13821 VN_04518 PV_03112 V3_09404 HB_01801 V1_01602 PV_03500 SV_15713 V1_04106 PV_04257 PV_03004 V3_00909 PV_03269 SV_05012 PV_02113 SV_03022 PV_02089 SV_14705 PV_02165 SV_03622 SV_04624 HB_02011 VN_00921 V1_00607 PV_02200 PV_03088 SV_04626 PV_03296 PV_03377 SV_07524 PV_03442 SV_09803 VN_01010 VN_01302 SV_07403 V3_00410 V2_06710 PV_04032 V3_01304 V3_08801 SV_08126 PV_03122 PV_03188 PV_04066 HB_01003 SV_14713 HB_03501 SV_12707 VN_05416 VN_05211 VN_03411 HB_02901 VN_04113 PV_03012 V3_01501 HB_01412 PV_02231 V3_12609 V3_04203

cet

657

yena bhinnās tathā pratīyeran. karma asti eva. yasmāt tau hi tayoḥ sva-ātmānau tau pratyakṣasya eva nivṛtter abhāva-niścaya iti na tena gṛhyeran. tāsām anyatama-apekṣaṃ tac rūpaṃ yady akṣa-cetasi | anapekṣya na tad etaj jāḍya-cintitam || tulyaṃ nāśe ’pi -ādiṣu samāśvāsaḥ. teṣāṃ tathā an-iṣṭer iti eva tad-viṣaya-pratīti-jananāt. apaśabdaś iti kau smṛtau || prāk paścād apy abhāvaś eva avasthā-antara-āveśād bheda-dṛṣṭir iti -avastho virodhaḥ. na kevalaḥ karoty eva iti eva. na vyaktir buddhir artha-ātmā iti iti tat kutaḥ | buddhīnāṃ śakti-niyamād iti anyathātvam asti. tayor jāti-bheda iti kiñcit. upalabhyate saṃvedanam anyena iti | an-agniś ced a-dhūmo ’sau sa-dhūmaś -āder aṅkura-ādiṣu | dṛṣṭā śaktir matā sā hetu-vacana-pravṛttes tad api śaktam eva iti || sukha-ādy-a-bhinna-rūpatvān nīla-ādeś tad-āropo na anyathā atiprasaṅgād iti utpannā dhīḥ sva-jātyā niyamyate | parataś kim upādhayaḥ. lakṣita-lakṣaṇād a-doṣa iti akṣa-ādīnāṃ gatiḥ katham || saṃyogāc ca na syāt. na anya-svabhāvaś ca. janmā iti sidhyati || vijñāna-śakti-sambandhād iṣṭaṃ bāhulyaṃ yena evaṃ bhavati. śakti-bheda iti tat-sambandha-yogyatā-pratīter iṣṭam eva iti tad viśeṣa-bhāvi kāryam api kevalāt syād iti anupalabdho ’py asad-vyavahāra-viṣaya iti -bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś vigamād ādya eva a-bhavo bhavet || mārge kuto matam | dṛśyasya darśana-abhāvād iti vyakti-sambandhinyā jāteś codanād a-doṣa iti abhāva-anurodhi cet | tat-tulyaṃ vikriyā-vac pravaktṛ-śrotṛ-cetasoḥ || tad eka-vyavahāraś yan na tad ākāra-antara-vad a-viśeṣāt. tac dṛśyate ’nyena cetasā | dṛṣṭa-ākhyā tatra tan-niyamaṃ prasādhya nivṛttir vaktavyā. sā sā yatra so ’sad-viṣaya iṣṭa iti etasmin kasyacid ātmano ’nvayād aikyam iti adṛśye darśana-śakty-ādhānād upakāraka iti idānīm a-sambhavino ’rthasya pratipattir iti -upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś doṣas tasya yathā-uditam | ātmā paraś eva an-anvaya-doṣaḥ. yad āha – ātmā paraś sthāpakatvād ādhāraḥ, na janakatvād iti apekṣya pācakatvaṃ dravyeṇa vyajyata iti smṛtiṃ viduḥ | tac-cihna-apekṣaṇān no eva syād a-bhedataḥ | anyo ’kṣa-buddhi-hetuś -artha-viplavāt | a-sambandhe ’pi bādhā -antaram apekṣeta. bīja-ādi-vad anekānta iti ca anyatvam. jñāna-kṛtaḥ pratibandha iti ity ucyate. ata eva a-bādhā-grahaṇam iti -vat. anya-a-sambhavi kāryaṃ gamakam iti parājaya-adhikaraṇaṃ vācyam. tathā astv iti uttareṇa avasānān na idaṃ nigrahasthānam iti virodhasya vivakṣāto ’nyatara-nirdeśa iti -dharmi-viśeṣaṇasya abhāvasya sādhanād iti a-sambaddham. vater upādānād a-doṣa iti | sārūpyād bhrāntito vṛttir arthe sidhyan vā katham a-viṣayaḥ. viṣayaś sahakāritvam. samarthaḥ kuta utpanna iti || duḥkha-upakārān na bhaved aṅgulyām iva tat sad-asatī tad-bhāvena vyavasthāpayan na na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti

cet. vyaktibhya eva tarhi sa pratyayo ’stu. kim ced vyatirekiṇau vyatireka eva sāmānya-viśeṣayoḥ cet, vyāhatam etat – tac ca na asti tena ca cec chaktaṃ na kevalam ||105|| atha api syāt, na cec chaktaṃ syāt smṛtāv eva liṅga-vat || tasyās cec chabda-ghaṭa-bhedena kalpane | na siddhena cet. śabdaḥ kim iṣṭas tat-samāna-dharmā. na ca cec chabde pratītiṃ janayet, artha eva kiṃ na cet sa eva anityatā na kim | ṣaṣṭhy-ādy-ayogād cet, sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ cet, sa katham idānīm a-kṣepa-kriyā-svabhāvaḥ. cet, sa kim a-buddhi-janmā buddhiṃ gamayet, cet sa kuto mataḥ || yugapad buddhy-a-dṛṣṭeś cet cet. sa khalv ākṛti-guṇa-śakti-bhede dṛṣṭo gavacet, sa tāvad viṣayaḥ sva-upalambha-kāle na cet sa-pāvakaḥ || nāntarīyakatā jñeyā yathāsvaṃ cet saṃvṛtyā astu yathā tathā || sā asti sarvatra cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣv cet sakṛd-grahaḥ | bhinna-avabhāsinor grāhyaṃ cet. saty eka-kārya-kāri-grahaṇa iti kiṃ na cet samarthasya dehasya viratiḥ kutaḥ || ancet samānaḥ prasaṅgaḥ. sa tāvat tair upādhibhir cet samāno ’tra prasaṅgo hema-sūtayoḥ | dṛśyaḥ cet. sarva-kāraṇānāṃ parasparam a-vācyatā syāt. cet sarva-vastunaḥ | etat sāṅkhya-paśoḥ ko ’nyaḥ cet. sarvatra utsannam idānīm eka-vacanam ekacet. sarvadā tarhi go-śabdād a-pravṛttiḥ, sahitacet, sarvam uktam – pratikṣaṇam aparāparaiḥ cet, sarvasya sarva-rūpāṇāṃ sarvadā a-nivṛtteḥ cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarvacet saha-ja-a-hāner na hānau vā bhavaḥ kutaḥ | cet sā a-pramāṇatā || tasmāt sva-śabdena uktā api cet. sā api tarhi tad-viśeṣaṇatvena avasthitā cet sā eva iyaṃ kiṃ niṣidhyate || sarpa-ādicet sādṛśyād a-tad-ābhayoḥ | bhinna-ātma-arthaḥ cet sāmānyasya rūpam an-anyat tad eva tad bhavati. cet siddhaṃ sārūpye ’sya sva-vedanam || atha ātma cet sidhyati tad-ātma-niyamam arthāt sūcayati iti cet, su-kumāra-prajño devānāṃ-priyo na sahate cet, sukha-ādiṣv apy ayaṃ prasaṅgaś caitanyeṣu ca. cet. so ’tīndriyam arthaṃ darśayan kathaṃ na cet, so ’pi tatra a-sambhavī yo ’-sambhavinā cet, so ’pi tad-ātma-an-upakāre na sidhyati. paracet so ’siddha iti tatra iṣṭa-ghāta-kṛt || cet so ’siddha iti. tasya eva ca iṣṭasya vighātacet, sthiter artha-antara-an-artha-antaratve cet. sthira-svabhāvasya an-atiśayād a-viśeṣacet smṛtir na vyabhicārataḥ || pratyakṣaṃ kalpanā cet smṛtis tatra apy an-arthikā || yathā-samitacet syāt sarvaṃ sarva-bādhanam || sambandhas tena cet, syād etat – bīja-ādayo ’ṅkura-ādi-jananacet. syād etat – yat-pratipatti-nāntarīyakaṃ yaj cet, syād etat – yata eva hetur anyathā api cet. syād etat – yadi teṣu varṇeṣu satsv api tat cet, syād etat, uktam etad artha-antaraṃ cet, syād etat, uttareṇa guṇa-doṣavatā mūḍha-acet, syād etat pratijñā-hetvor virodha iti cet. syād etat pradeśa-āder dharmiṇo viśeṣaṇacet, syād etat, varṇa-krama-nirdeśavad iti vatir cet syān na sarvadā || deśa-bhrāntiś ca na jñāne cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa cet, sva-kāraṇebhyaḥ. tāny enam apara-pratyayacet sva-dhīḥ | na hy ekāntena tad duḥkhaṃ bhūyasā cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇacet, sva-hetu-samuttha ity anādi-hetu-prakṛti-

cet PV_03015 HB_01001 HB_00615 SV_16606 SV_10216 SV_00106 SV_12013 V2_06511 SV_10304 V2_06614 SV_10206 V2_06505 PV_02062 V1_02501 V3_09209 PV_02048 PV_02162 PV_02263 V1_02604 SV_01609 PV_02264 V3_11106 PV_03274 V1_02306 V1_02307 V1_02213 NB_03059 V3_09202 V1_02402 NB_03060 V3_00109 SV_10305 V2_06512 PV_02262 V3_11108 VN_01209 PV_02051 PV_02045 PV_03232 PV_03084 PV_03139 PV_03257 PV_03081 V2_04703 PV_03245 SV_00906 PV_03529 PV_03532 PV_03530 SV_04908 V3_10906 PV_02114 PV_03442 PV_03384 SV_14513 SV_14516 SV_16020 PV_02119 SV_16017 PV_03344 PV_03039 PV_03235 PV_03370 PV_03186 PV_02124

658

-a-prasiddhitaḥ || sarva-jñāna-arthavattvāc nairātmya-prasaṅgāt. tadvad a-sthiti-dharmā a-pradarśite prameye kathaṃ tat-pratītir iti tarhi sā eva āgama-pravṛttir na jñāyata iti -niṣedhe ’pi iyaṃ niḥ-śaṅka-paricchedaṃ | tena ayaṃ na para-upakāra iti naś cintā api kathaṃ vṛttam iti sa-vismaya-anukampaṃ naś -viśeṣo vā, yathā – na asti viraktaṃ svabhāva-viśeṣo vā, yathā na asti viraktaṃ na anya-guṇa-doṣa-niścaye liṅgam asti. te hi yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ na tat tasya yuktaṃ go-gavaya-ādi-vat || ca viṣaya-vyavasthitayaḥ. tāḥ katham aetena anityatva-saṃsthāna-viśeṣa-ādayo ’-sāmarthya-bhedān na sakalād api || ayāti tat-tulyaṃ cen na bhedataḥ || bhūta|| a-dṛṣṭa-nāśād a-gatis tat saṃskāro na ced ayo-golaka-vahni-vat | vibhaktāv api -kriyā na vā kasyacit. kiṃ ca, ātma-mṛcyanti kim | dhāraṇa-preraṇa-kṣobha-nirodhāś -asiddher na kārya-kāraṇatā-siddhiḥ. a|| tasmāt ta āntarā eva saṃvedyatvāc ca -anurodhino bauddhā eva prajñā-ādi-vat. vedyatvād a-tad-rūpa-a-pravedanāt | (24ab) ādi-bheda-vat. na antarāḥ sukha-ādayo na api iti sādhye cākṣuṣatvam ubhaya-asiddham. yathā – anityaḥ śabdaś cākṣuṣatvāt. sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś abhyupagamāt, tasya ca taruṣv a-sambhavāt. aapi parair dṛṣṭaṃ sādhanam, yathā – adevatā-viśeṣo vā, na asti dāna-hiṃsā-virati-viśeṣo vā, na asti dāna-hiṃsā-ādi-viratihi sāmarthyaṃ jātau tan-mātra-bhāvataḥ || te anumāpayati. na ca evaṃ-vidho vyatireko ’dṛṣṭi-rāgeṇa praveśyamāno ’pi na ātmānaṃ || a-nivṛtti-prasaṅgaś ca dehe tiṣṭhati || citta-antarasya sandhāne ko virodho ’ntya|| te kalpitā rūpa-bhedā nir-vikalpasya || tasmād vastuni boddhavye vyāpakaṃ vyāpya| yo ’-grahaḥ saṅgate ’py arthe kvacid āsaktakim || na ca ekayā dvaya-jñānaṃ niyamād akṣa|| yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅgayo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅgakālikaḥ | sahakāri bhaved artha iti ced akṣa-darśana-ākṣiptaṃ sāsrava-dharma-viṣayaṃ tattve vyavasthitā | grāhy-upādāna-saṃvittī -dhī-grahe tasmād yā eva anantara-hetutā | saṃvittī cetaso grāhya-lakṣaṇam || rūpa-ādeś -apekṣī, vastuni tu yathā-bhāvam arpitaāhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś kutaḥ || an-āśrayān nivṛtte syāc charīre || sa-rūpaṃ darśanaṃ yasya dṛśyate ’nyena | dvitīyaṃ vyatiricyeta na parāmarśasā | avasthā a-hetur uktā asyā bhedam āropya jñāpanena artha-antaram iva dharmiṇo dharmaṃ -vākya-abhidhānā. tatra sa-kāra-samutthāpana|| tasmān na hetu-vaikalyāt sarveṣām antya||303|| ity eṣā pauruṣeyy eva tad-dhetu-grāhi| an-iṣṭa-ādāv a-sandhānaṃ dṛṣṭaṃ tatra api | tādṛśy eva sad-arthānāṃ na etac chrotṛ-ādiiti tat kutaḥ || jāto nāma āśrayo ’nyonyaś || an-artha-ākāra-śaṅkā syād apy arthavati || saṅketa-smaraṇa-apekṣaṃ rūpaṃ yady akṣakṛt || kāṣṭha-pārada-hema-āder agny-āder iva

cetasi cet svapna-ādāv anyathā īkṣaṇāt | ayuktaṃ na ca cet svabhāvato bhāvo niṣpanno na punas tadcet, svayaṃ pratipattau kaḥ prameyasya darśayitā. cet. svayaṃ samarthasya prasādhane ’sya tad-āgama cetaḥ karoti. saṃśayād api kvacil lokasya cetaś ciram | su-ukta-abhyāsa-vivardhita-vyasanam cetaḥ. tad apare ’py anuvadanti iti nir-dayāceto devatā-viśeṣo vā, na asti dāna-hiṃsā-ādiceto devatā-viśeṣo vā, na asti dāna-hiṃsā-viraticeto-dharmatvena atīndriyatvāt sva-prabhava-kāyaceto-vṛttayo ’-niyata-nimitta-bhāvinyaḥ, deśa-kāla ceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kālacetaḥ-śarīrayor evaṃ tad-dhetoḥ kārya-janmanaḥ | cetano ’rtho vyavasthāpayet, atiprasaṅgāt. cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā cetanatvān na anyasmād dhetv-a-bhedāt sahacetanayor bhinna-pratibhāsa-avabodhataḥ | ācetanā | sāmarthyaṃ karaṇa-utpatter bhāva-abhāvacetanā-adhyavasāyau saṃsarga-vipralabdho ’yaṃ na cetanā-ādīnāṃ yo ’bhāvasya a-prasādhakaḥ | sa eva cetanā-vaśāḥ || na syus teṣām a-sāmarthye tasya cetanā vyatireka-viṣaya iti cet, na evaṃ-vidhād cetanāḥ | saṃvedanaṃ na yad-rūpaṃ na hi tat tasya cetanāś ca api vedyatvād a-tad-rūpa-a-pravedanāt | cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt. na hi cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tadcetanās tarava iti sādhye sarva-tvag-apaharaṇe cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād iti cetanāḥ. viṣaya-sārūpyāt saṃvedanasya tādātmye ’cetanāḥ sukha-ādaya iti sādhya utpattimattvam cetanāḥ sukha-ādayo buddhir vā, utpatter cetanānām abhyudaya-hetutā iti, pratyakṣe ’py cetanānām abhyudaya-hetutā iti. pratyakṣe ’py cetane svayaṃ karma ity a-khaṇḍaṃ janma-kāraṇam | cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āder cetayati. a-bhedo hi nāma-aikyaṃ tāv iti ca bheda cetasaḥ | tad-bhāva-bhāvād vaśyatvāt prāṇa-apānau cetasaḥ | tad yad apy arhataś cittam a-sandhānaṃ cetasaḥ | na vicitrasya citra-ābhāḥ kādācitkasya cetasaḥ | nimittaṃ tat svabhāvo vā kāraṇaṃ tac ca cetasaḥ | saktyā anya-utpatti-vaiguṇyāc codyaṃ ca cetasaḥ | sukha-ādy-abhāve ’py arthāc ca jātes cetasaḥ | hetus taj-jā tathābhūte tasmād vastuni cetasaḥ | hetus taj-jā tathābhūte tasmād vastuni cetasaḥ || asataḥ prāg a-sāmarthyāt paścād vā ancetaso ’bhiṣvaṅgaṃ rāgam āhuḥ. na evaṃ karuṇācetaso grāhya-lakṣaṇam || rūpa-ādeś cetasaś ca cetaso grāhyatā sā eva tato na artha-antare gatiḥ cetasaś ca evam a-viśuddha-dhiyaṃ prati | grāhyacetasaḥ pravṛttau grāhyasya sāmānyasya ancetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ cetasaḥ sthitiḥ | kevalasya iti cec cittacetasā | dṛṣṭa-ākhyā tatra cet siddhaṃ sārūpye cetasā || artha-saṅkalana-āśleṣā dhīr dvitīyā cetasā ||276|| na bhāvo jāto ’parasmān nāśaṃ cetasā vibhajya tan-mātra-jijñāsāyāṃ svabhāva eva cetasā samanantara-pratyayena a-kāra-utthāpanacetasām | a-sandhir īdṛśaṃ tena śeṣavat sādhanaṃ cetasām | kārya-kāraṇatā varṇeṣv ānupūrvī iti cetasām || tasmāt prameye bāhye ’pi yuktaṃ svacetasām || sāmānya-mātra-grahaṇāt sāmānyaṃ cetasāṃ tasya vastunaḥ | ekasya eva kuto rūpaṃ cetasi | atīta-artha-grahe siddhe dvi-rūpatvacetasi | anapekṣya na cec chaktaṃ syāt smṛtāv eva cetasi | abhyāsa-jāḥ pravartante sva-rasena kṛpā-

cetasi PV_02079 PV_03252 PV_03535 PV_03221 PV_02079 PV_03376 PV_03269 PV_03040 PV_04046 V3_02010 VN_03816 PV_02017 V3_11109 PV_02110 PV_04057 V3_02206 PV_03068 V3_01406 SV_01619 V3_09203 V1_02601 PV_02017 V1_02311 V3_04104 V3_00606 V1_02504 VN_01323 V3_00603 V3_09505 VN_01302 VN_01223 SV_11011 PV_02213 NB_01010 SV_14320 HB_00203 PV_04192 V2_05012 SV_00209 V3_04402 SV_14326 SV_14615 PV_02022 SV_06315 SV_04613 PV_02149 PV_03109 SV_04816 SV_08912 SV_04412 SV_06310 SV_04813 SV_00424 V2_05811 V3_09708 VN_03008 SV_04613 VN_03707 VN_03615 SV_06809 V3_09301 SV_04617 VN_04617 SV_06801 SV_06624

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|| yathā śruta-ādi-saṃskāraḥ kṛtaś cetasi || sa-arthe sati indriye yogye yathāsvam api | pūrvāpara-artha-bhāsitvāc cintā-ādāv eka| iti nāma eka-bhāvaḥ syāc citra-ākārasya || yathā śruta-ādi-saṃskāraḥ kṛtaś | eka-artha-abhiniveśa-ātmā pravaktṛ-śrotṛsakṛd-grahaḥ | bhinna-avabhāsinor grāhyaṃ -cetasām || sāmānya-mātra-grahaṇāt sāmānyaṃ | balāt tava icchā iyam iti vyaktam īśvara| balāt tava icchā iyam iti vyaktam īśvaraanyair a-śakya-paricchedaiḥ klība-pralāpasarvasya sidhyati || etena kāpila-ādīnām aevaṃ-vidho vyatireko ’-cetaneṣu sambhavati. dhiyāmataḥ || yady eka-kāliko ’neko ’py eka’khilān | vāg-dhūma-āder jano ’nveti ’khilān | vāg-dhūma-āder jano ’nveti liṅgam anvaya-vyatirekiṇī || siddhaṃ ca para-anvaya-doṣo vyākhyātaḥ, yathā – abhivyaktavyatirekaṃ sādhayet. mṛdaḥ khalv api kaścic maraṇasya. kathaṃ ca maraṇam abhyupayan na samāpto vyavahāra ity apārthakam aparaṃ a-caitanya-ādi cintitam | anitya-ādeś ca tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś -vyavasthāṃ bādhate. sattva-rajas-tamasāṃ vā. na ca ayam utpatti-vināśābhyāṃ ekatra yugapad anayor virodhāt. tasmān na prādur-bhāvābhyām artha-antarasya pariṇatiḥ, evaṃ karoti. na ca śakyam evaṃ kartum, maraṇa-śabdena vadet, tasya api pratibandhaś iti cet, sukha-ādiṣv apy ayaṃ prasaṅgaś -bhedāt. evaṃ hy asya api sukha-ādiṣu pramāṇānāṃ dur-bodhā ity apare viduḥ ||219|| sat-kāya-darśanam | vidyāyāḥ pratipakṣatvāc janitaṃ tan mano-vijñānam. sarva-cittakāṣṭha-ādīnām unmajjanaṃ syāt. hantṛ-ghāte na, ayoga-vyavacchedena viśeṣaṇāt, yathā pratīyate || vyavaccheda-phalaṃ vākyaṃ yataś ||11|| vyavaccheda-phalaṃ vākyaṃ yataś na, ayoga-vyavacchedena viśeṣaṇāt, yathā na, ayoga-vyavacchedena viśeṣaṇāt, yathā – kā anyā gatiḥ svabhāva-sthiteḥ. hantā hi -dharmā manuṣye ’pi saṃyojyāḥ. tathā na a-kāraṇam || śastra-oṣadha-abhisambandhāc eka-anvayasya parihārya-abhāve niṣ-phalaśabda-prayogo vyavahāreṣu. vyakter a-śakya| rūpa-ādi-vad a-doṣaś cet tulyaṃ tatra api ’-bhinne bhinna-āśrayā iva || yathā’py asti. tan niyata-abhyupagamaṃ niyataśabda-codito na dravyatva-ādi sāmānyam. tacyathokta-doṣāt. tathābhūta-bheda-bāhulya’py anya-vyāvṛtti-gater anvaya-vyatirekapravṛtti-nivṛtty-anujñāyāṃ ca eka-ātmakatvād iti. tathā ca dṛṣṭānta-asiddhi-ātmakatvād iti. tathā ca dṛṣṭānta-asiddhianumāne, pramāṇa-dṛṣṭasya pratijñayā asiddhi-pakṣa-pratipannaṃ vastu, tena anaikāntikaśakya-codanatvāl lakṣita-lakṣaṇa-arthaṃ jāti-pakṣa-sampratipannena vastunā anaikāntika-pakṣe sva-siddhena gotva-ādinā anaikāntikateṣāṃ tatra viśeṣa-abhāvād apārthikā viśeṣaeva. tat-siddhau viśeṣa-vikalpena asiddhina tato ’nyatra pravṛttir balīvarda-dohayukti-jñāḥ. na ca dāna-ādi-dharma-sādhanarūpa-vijñāna-eka-kāryeṣu tat-kārya-sāmānya-eka-phale kvacit | a-viśeṣeṇa tat-kārya-

codanā cetasi | kālena vyajyate ’-bhedāt syād dehe ’pi cetasi | dṛṣṭaṃ janma sukha-ādīnāṃ tat-tulyaṃ cetasi || abhilāpa-dvayaṃ nityaṃ syād dṛṣṭacetasi || paṭa-ādi-rūpasya ekatve tathā syād acetasi cetasi | kālena vyajyate ’-bhedāt syād cetasoḥ || tad eka-vyavahāraś cet sādṛśyād a-tadcetasos tad a-bhedi kim || tasya a-viśeṣe cetasor dvayoḥ | tasya api kevalasya prāg ceṣṭitam || vadann a-kārya-liṅgāṃ tāṃ ceṣṭitam ||7|| vadann a-kārya-liṅgāṃ tāṃ ceṣṭitair upanyastaiḥ. evaṃ hy atiprasaṅgaḥ syāt. caitanya-ādi cintitam | anitya-ādeś ca caitanyaṃ caitanya-karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos caitanya-kāraṇam | ekasya api na vaikalye syān caitanya-dahana-ādikam || svabhāvaṃ kāraṇaṃ vā caitanya-dahana-ādikam ||17|| svabhāvaṃ kāraṇaṃ caitanya-pratipatteḥ pramā-dvayam | vyāhāra-ādau caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭa-anyatara-sacaitanyam an-upalabhyamānam api icchann acaitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ caitanyam. taṃ ca eka-rūpam eva paśyāma iti na caitanyaṃ maraṇāt tvag-apohataḥ || vastu-svarūpe caitanyasya katham iti cet, ayam aparo ’sya doṣo caitanyasya ca evaṃ paraspara-rūpa-vivekena caitanyasya prasidhyati. ekasya tu yathoktacaitanyād anya-atiśayavatī buddhiḥ. tad-rūpacaitanye ’pi prasaṅgāt. dravyasya dharma iti ca caitanyena anayor virodha-asiddheḥ prasaṅgacaitanyena sampradhāryaḥ, yataḥ sidhyet. tathā caitanyeṣu ca. na ca ghaṭa-ādiṣv api sarva-ātmanā caitanyeṣu ca bheda-avagamaḥ samartho bhavati, caitasebhyo hi guṇa-doṣebhyaḥ puruṣāḥ samyaṅcaittatvena upalabdhitaḥ || mithyā-upalabdhir caittānām ātma-saṃvedanam. bhūta-artha-bhāvanācaitra-a-punar-bhavaḥ | yathā atra apy evam iti caitro dhanur-dhara iti, na anya-yogacaitro dhanur-dharaḥ | pārtho dhanur-dharo nīlaṃ caitro dhanur-dharaḥ | pārtho dhanur-dharo nīlaṃ caitro dhanur-dharaḥ. na anya-yoga-vyavacchedena, caitro dhanur-dharaḥ, na anya-yoga-vyavacchedena, caitrasya na nāśa-kalpaḥ. kiṃ tarhi daṇḍa-ādicaitrasya putro bhavati ity atra dṛṣṭo vidhir caitrasya vraṇa-rohaṇe | a-sambaddhasya kiṃ codanatvāt, tathā eka-parihārasya kvacit sthitycodanatvāl lakṣita-lakṣaṇa-arthaṃ jāti-codanā iti codanam || ādhipatyaṃ viśiṣṭānāṃ yadi tatra na codanam ākhyāś ca so ’sati bhrānti-kāraṇe | codanaṃ jāty-artha-prasādhanaṃ ca parityajya codanayā tadā prāptum an-abhipretatvāt. gava-ādicodanayā vacana-bhedaḥ sādhya-sādhana-bhedaś ca codanayā vyavahāra-aṅgatāṃ śabdānāṃ darśayaṃs tad codanā-an-ādarād a-vacanam eva syād anya-vyāvṛtty codanā api prativyūḍhā, viṣaya-pratipattāv apy acodanā api prativyūḍhā, viṣaya-pratipattāv apy acodanā-ayogāt, an-adhikārāc ca śāstrasya anumāne. codanā iti. atra api pratijñāyāḥ sādhana-vākye codanā iti cet. a-śabda-codite saty api sambandhe codanā iti, tatra apy avaśyaṃ saṃśaya-hetutvacodanā iti, tad a-sambaddham eva. yadi hi svacodanā iti sakṛt sarveṣāṃ niyojana-artham ekam codanā mithyā-uttaram eva bhavati. syān mithyācodanā-vat. na ca artha-antara-codanena arthacodanā-śūnya-kevala-śabda-su-prayogān narakacodanā-sambhave kuto rūpa-vijñānam iti vyavahāracodanā-sambhave sati ||141|| sakṛt sarva-pratīty-

codanāt SV_02518 SV_04626 VN_03001 SV_06303 V3_01612 SV_06824 VN_06213 SV_04815 SV_06709 SV_06712 SV_06710 SV_04824 SV_06416 SV_11520 SV_06417 SV_04617 VN_04613 SV_05903 SV_06711 SV_05723 SV_09005 SV_09008 SV_08928 SV_08912 VN_06114 SV_08904 SV_06705 SV_04824 SV_04613 PV_03509 PV_03327 SV_06306 PV_03139 SV_03519 SV_05507 SV_06713 PV_03282 V1_02713 VN_06115 VN_06201 VN_06204 VN_06202 SV_11622 VN_01502 V2_08013 PV_02229 PV_03160 VN_02222 VN_02122 VN_02208 VN_05020 SV_12224 PV_04087 PV_02261 SV_04615 SV_04615 PV_02059 V1_02912 PV_02200 PV_02037 V1_03001 PV_04110 PV_02152 PV_03102 PV_03469

jaś

660

śabdāḥ sarva-bheda-an-ākṣepe ’py eka-bhedaan-ākṣepāt. vyakti-sambandhinyā jāteś -pakṣe sva-siddhena gotva-ādinā anaikāntikaākṣipan eva vartate, eka-gata-bhedasamarthaṃ bhavati, yathā anyatara-bhojanabheda-sāmānyena. yathā eka-kāryās tat-kāryaparyanuyojyo nāma nigraha-upapattyā tasmād avaśyaṃ śabdena vyavacchedaś anekam ekatra upayujyeta, tad avaśyaṃ tatra kevalam anena tatra yogyās te ’rthāś avaśyaṃ tatra codanīyam. tasya pṛthak pṛthak a-codite pravṛttir api pratyuktā, tadvackathaṃ tarhy a-bhinnasya vastunaḥ śabdena yādṛcchikeṣu vyakti-vāciṣu, sarvadā jātieva anyato ’pi bhedād an-aṃśa-eka-bheda-doha-codanā-vat. na ca artha-antaraatiśayaḥ. na dharma-sādhanatā mithyā-vṛttiitaretara-āśrayam anya-vyavacchedena saṅkete na ca asya an-anya-sādhāraṇaṃ rūpaṃ śakyaṃ na hi sa teṣāṃ tebhyo vivekaḥ śabdena abhāvāt, na kaścid viśeṣa iti. dadhi khādeti anayoḥ kaścid atiśayo ’sti yena ayaṃ tathā ubhaya-rūpatve tad-viśeṣa-nirākṛteḥ | -praveśe, sa eva svabhāvo yathāsvaṃ śabda-pakṣe doṣa-prasaṅgo mata-anujñā. yaḥ pareṇa ucyate. dravyatva-ādayas tu na tatra śabdabhinna-svabhāvānāṃ pṛthaṅ niyoge ca tathā-yogyā iti niveditam etat, tad-dvāreṇa a-lakṣaṇa-arthaṃ jāti-codanā iti cet. a-śabda-artha-manasor ayam | pratibhāsasya nānātvatasya na anubhavo ’paraḥ | tasya api tulyakeṣāñcid arthānāṃ yayā viśiṣṭāḥ śabdaiś -cetasaḥ | saktyā anya-utpatti-vaiguṇyāc -para-āśrayāḥ | ṣaṣṭhī-vacana-bheda-āditāsv a-bhinna-ākārā buddhir iti tulyaṃ te ’rthāś codanīyāḥ. ta ekena vā śabdena eva avabhāsate || kāma-śoka-bhaya-unmādapramāṇa-vārttike. kāma-śoka-bhaya-unmāda’py ayaṃ doṣa iti bravīti, yathā bhavāṃś nigrahasthānam iti. atra api yadi puruṣatvāc tadā na kaścid doṣaḥ, an-abhimate tad-ātmani ca bhavatā ātmā evam iṣṭaḥ, tasmān na ayaṃ ghaṭayed iti te ’pi tathā syuḥ. na ca eva upalabhyeran, na hi svayaṃ svabhāvād a-skandhā iti. tatra pañca-indriyāṇi svabhāvaeva sarvasya keśa-ādiṣu kalevarāt || anvayī ca saḥ | kriyate vyavahāra-arthaṃ -rakṣaṇa-arthaṃ sadbhir upahartavyam eva na asty eva. na hi tattva-cintāyāṃ kaścic ’-pratipādite ’-parājito vaktavyaḥ. punaḥ punar brūyāt, api na tatra kiñcic tad a-viśeṣeṇa sambhavad-viśeṣam ucyamānaṃ -antena abhisambandhād uktaṃ kāla-antara-vaśāt || hīna-sthāna-gatir janma tena tachi kaścid daṇḍaṃ chindhi ity ukte daṇḍinaṃ kathaṃ pravarteta. na hi kaścid daṇḍaṃ sādhyatā || mṛte viṣa-ādi-saṃhārāt tad-daṃśakaścid viplava indriya-jaḥ, tad-anya-indriyaādya eva a-bhavo bhavet || mārge cet saha-āder aṃśo yatra na jantavaḥ | saṃsvedana eva dvi-candra-ādi-bhrāntir indriyaprasiddha-śabdena dharmas tad vyavahāra-ādiṣv iva rāga-āder vikāro ’pi sukha-ādianeka-rūpo vācyo ’sau vācyo dharmo vikalpa| tasya bhedaḥ kuto buddher vyabhicāry-anya-

codanāt tat-svalakṣaṇa-niṣṭhā eva bhavanti. tad codanād a-doṣa iti cet. sā api tarhi tadcodanād virodhaḥ, yaḥ para-pakṣaṃ sva-siddhena codanāyās tad-anya-vyāvṛtty-ākṣepacodanāyām eka-bhojane. vikalpa-viṣayatvād asya. codanāyāṃ tad-anya-bhedena ghaṭa-ādi-śabdaiḥ kṛta codanīyaḥ, tasya upekṣaṇaṃ nigraha-prāpto ’si ity codanīyaḥ. sa ca a-bhinnas tad-anyeṣv iti jāticodanīyam. tasya pṛthak pṛthak codane ’tigauravaṃ codanīyāḥ. ta ekena vā śabdena codyeran bahubhir codane ’tigauravaṃ syāt. na ca asya an-anyacodane ca vyavadhānam, jāti-tadvatoḥ pravṛtticodane tasya eva anyato ’pi bhedād an-aṃśa-ekacodane viśeṣa-antara-vyudāsena pravṛtty-ayogāc ca. codane sarva-bheda-gates tatra śabda-pramāṇacodanena artha-antarasya lakṣaṇam. na hi codanebhyaḥ saṃskṛtebhyo ’py a-dharma-utpatteḥ, codayanti. teṣāṃ tatra api saṅketa-karaṇe ’-vṛkṣā codayitum. na apy asya āyāsasya kiñcit sāphalyam. codita iti. sā ca śrutiḥ. a-kārya-kṛti-tat-kāricodita uṣṭram api khādet. atha asty atiśayaḥ coditaḥ kṣīra-vikāra eva pravartate na anyatra. codito dadhi khādeti kim uṣṭraṃ na abhidhāvati ||1 codito na dravyatva-ādi sāmānyam. tac-codanayā coditaṃ doṣam an-uddhṛtya, bhavato ’py ayaṃ doṣa coditāḥ yathāsvaṃ pṛthag-abhidhānāt. arthasya tad coditānāṃ vibhāga-a-parijñānād iti. tasya apy codite pravṛttir api pratyuktā, tadvac-codane ca codite saty api sambandhe kathaṃ pravarteta. na codya-doṣo dur-uddharaḥ || tathā hi nīla-ādycodyatvāt svayaṃ sā eva prakāśate || nīla-ādicodyante, daṇḍi-vat. dvayor hi bhidyamānayor codyaṃ ca etad dvayor api || śīghra-vṛtter alātacodyaṃ tān prati yuktimat ||65|| yadi nāma ete codyam. na tulyaṃ tatra a-bhinnasya sāmānyasya codyeran bahubhir vā iti svātantryam atra vaktuḥ. caura-svapna-ādy-upaplutāḥ | abhūtān api paśyanti caura-svapna-ādy-upaplutāḥ | abhūtān api paśyanti cauraḥ puruṣatvād ity ukte sa taṃ pratibrūyāt, cauro bhavān api syāt, na ca bhavatā ātmā evam cauratvena hetu-darśanena dūṣaṇāt. prasaṅgam caurya-hetur iti yady ayam abhiprāyaḥ, tadā na cyavana-dharmāṇaḥ. yad uktam – āśraya-apāyena cyutasya artha-antara-utpāde ’nyathā-upalabdhiḥ, cyutimanti, tat-kārya-vijñāna-viccheda-vikāracyuteṣu sa-ghṛṇā buddhir jāyate ’nyatra sa-spṛhā | chandaḥ śabda-aṃśa-nāma-vat || vastu-dharmatayā chala-ādi vijigīṣubhir iti cet, na, nakha-capeṭachala-vyavahāraḥ. yady evaṃ kiṃ na parājayaḥ, chala-vyavahāre ’pi vijigīṣūṇāṃ vāda iti cet, na, chalam. na a-viṣayatvād iti cet, na ayaṃ gurur na chāyāṃ na puṣṇāti. kathaṃ viśeṣasya sambhavo cchide || iha an-aṅgam iṣer niṣṭhā tena īpsitachin na jāyate | tayor eva hi sāmarthyaṃ jātau chinatti. na apy a-sambhavād vyaktau pravṛttiḥ. chindhi ity ukte daṇḍinaṃ chinatti. na apy acchedato ’pi vā | vikāra-hetor vigame sa na ja-a-viśeṣāt, asāv api vastv-an-anurodhija-a-hāner na hānau vā bhavaḥ kutaḥ | sukhī bhave ja-ādyā jāyante sarvaṃ bīja-ātmakaṃ tataḥ || tat ja ity eke. tan na, aindriye bhāva-abhāvajaḥ | pratyakṣa-ādi-mitā māna-śruty-āropeṇa jaḥ | vaiṣamya-jena duḥkhena rāgasya an-udbhavo jaḥ || sāmānya-āśraya-saṃsiddhau sāmānyaṃ siddham jaś ca saḥ | rūpa-ādīn pañca viṣayān indriyāṇy

jaḥ V1_02912 V3_03505 PV_04216 PV_03539 PV_04249 PV_03439 PV_02242 PV_04092 V3_02909 V1_01711 V1_04112 SV_14611 SV_13922 SV_09107 V1_01306 PV_03420 PV_04286 PV_04226 V2_05413 PV_03361 V1_03906 PV_04076 V2_04810 VN_04714 V1_00103 SV_17202 VN_02608 V1_01510 PV_03141 PV_03289 SV_15904 V1_02911 SV_17017 VN_02208 PV_02248 PV_04109 SP_00013 PV_03105 PV_03038 PV_04057 V3_02206 VN_06812 SV_00104 SV_17527 SV_08324 SV_07413 SV_08713 V3_08709 SV_11327 SV_00311 V2_08409 SV_04321 HB_02313 SV_14219 V2_06712 HB_02807 SV_07025 V3_08703 HB_02406 SV_08710 SV_07113 SV_08603 SV_15108 SV_08418 SV_15107

janako

661

||33|| yo ’pi kaścid viplava indriya-śabda-abhidheyatvasya. sa dharmo vyavahāratena vinā prabhuḥ || smṛti-icchā-yatna-asiddhāv api vyaktaṃ yadi vyaktam idaṃ | sā cen na bhedikā prāptam eka-rūpam idaṃ vyaktir na sā vyaktā ity a-vyaktam akhilaṃ nir-doṣaḥ sādhanāni ca || etāvad eva ca | tatra abhyupāyaḥ kārya-aṅgaṃ svabhāva-aṅgaṃ tatra abhyupāyaḥ kārya-aṅgaṃ svabhāva-aṅgaṃ a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ sa ca na asti ity a-pravṛtti-nivṛttikaṃ ca idam an-upakārya-upakārakaṃ nir-īhaṃ agni-svabhāvasya a-pratipattir iti vyāmūḍhaṃ na pratyeti ity āyātam āndhyam a-śeṣasya anapekṣaṇāt | sakṛt sarvasya janayej jñānāni -sāram adhika-abhiyogair api | mataṃ mama ca na niṣedho ’sti so ’satsu ca na vidyate | ca na niṣedho ’sti so ’satsu ca na vartate | -vyavasāyena na iha tat || a-darśanāj -vyavasāyena na iha tat ||51|| a-darśanāj dharmiṇaḥ | prasiddhasya gṛhīty-arthāṃ -apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ śabdānāṃ pratītir bhaviṣyati iti. ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ vacana-upagame na kaścid viśeṣo ’nyatra evam eva nityaḥ śabda iti vaktavyaṃ taj-jñāne ’numānād anveti iti cet, jitaṃ na dṛśāṃ ghaṭanena sā || kecid indriyaca pratyakṣa-ābhaṃ caturvidham || an-akṣana ca a-śabda-ātmā mantraḥ. pāramparyeṇa tajtasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa||321|| na prasiddhir nāma anyā anyatra ’pi vijigīṣūṇāṃ vāda iti cet, na, dur-ādeḥ pṛthag-bhūtam ātmānaṃ vetty ayaṃ -śabda-abhidheyatvasya āpto ’tra a-kṣata-vāg | a-paśyan kāryam anveti vinā apy ākhyātṛbhir | paśyan paricchinatty eva dīpa-ādi-nāśinaṃ | kuryād a-śakte śakte vā pradhāna-ādi-śrutiṃ dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma-āder dṛṣṭānte dharmiṇo ’khilān | vāg-dhūma-āder | tattva-ālokaṃ timirayati taṃ dur-vidagdho || prāyaḥ prākṛta-saktir a-pratibala-prajño tad-ādarśita-artha-pratipattaye ’-jño asti. a-vikale ’pi tasminn a-bhavat tasya a-ātma-lābhāt tam apekṣeran. yo hy eṣāṃ ’-bheda-a-viśeṣe ’pi na sarvaḥ sarvasya eteṣu tad-ātmanā vyapadeśa-ādayo janyaiti buddhi-rūpa-vāg vijñaptyor janyasarvathā gamya-gamaka-bhāvaḥ sarvathā janyasarvathā gamya-gamaka-bhāvaḥ, sarvathā janya-ayogād an-upādhiḥ, pāratantrye ca janyasarvathā gamya-gamaka-bhāvaḥ, sarvathā janyacet. na, tasya niṣetsyamānatvāt. janyatulyaḥ paryanuyogo ’navasthā ca. janya-artha-samavāya ādhāra-ādheya-bhāvo vā janyaviśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janyaviśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janyaapi tato ’bhāvāt. paraspara-apekṣayā janyasarva-sādhanam ||173|| yad uktam. kathaṃ taj-dharmāṇāṃ hi bhāvānāṃ pāta-pratibandhād asvabhāvaḥ. yat tasya janakaṃ rūpaṃ tato ’nyo rūpa-bhedasya abhāvāt. na yādṛśo ’sya a-a-viśeṣe ’pi kutaścid ātma-atiśayāt kaścij sāmarthya-sambhāvanā-ayogāt. evam ayaṃ

jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv api jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ jaḥ prāṇa-nimeṣa-ādis tad-udbhavaḥ | viṣayajagat || parasya pratipādyatvād a-dṛṣṭo ’pi jagat || bhedaka-a-bhedakatve syād vyāhatā bhinna